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阿毘達磨順正理論 (No. 1562_ 衆賢玄奘譯 ) in Vol. 29

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T1562_.29.0590a01: 破僧。則不能生劫壽重罪。何縁此罪惡行中
T1562_.29.0590a02: 最。由此毀傷佛法身故。障世生天解脱道故。
T1562_.29.0590a03: 謂僧已破乃至未合。力能遮遏諸異生等。未
T1562_.29.0590a04: 入正定令不得入。若已入正定令不得餘果。
T1562_.29.0590a05: 若已得餘果令不得離染。若已得離染令不
T1562_.29.0590a06: 證漏盡。習定温誦思等業息。以要言之由僧
T1562_.29.0590a07: 被破。大千世界法輪不轉。天人龍等身心擾
T1562_.29.0590a08: 亂。由此定招無間地獄一劫異熟。非餘惡行
T1562_.29.0590a09: 故惡行中此罪最重。若爾何故世尊或時於
T1562_.29.0590a10: 諸罪中説邪見重。又説意業罪中最大。據五
T1562_.29.0590a11: 無間説破僧重。據五僻見説邪見重。據一切
T1562_.29.0590a12: 業説意業大。或約修見倶所斷罪。如其次第
T1562_.29.0590a13: 説爲最重。或依廣果斷諸善根害多有情。如
T1562_.29.0590a14: 次説重。感第一有異熟果思。於世善中爲
T1562_.29.0590a15: 最大果。能感最極靜異熟故。約異熟果故作
T1562_.29.0590a16: 是説。如其通就五果説者。是則應説與金剛
T1562_.29.0590a17: 喩定相應思能得大果。謂此能得異熟果外
T1562_.29.0590a18: 諸有爲無爲四阿羅漢果。雖諸無漏無間道
T1562_.29.0590a19: 思。皆除異熟得餘四果。然此所得最爲殊勝。
T1562_.29.0590a20: 諸結永斷爲此果故。爲簡此故説世善言。爲
T1562_.29.0590a21: 唯無間罪定生地獄。諸無間同類亦定生彼。
T1562_.29.0590a22: 非定無間生。非無間業故。無間同類其相云
T1562_.29.0590a23: 何。頌曰
T1562_.29.0590a24:     汚母無學尼 殺住定菩薩
T1562_.29.0590a25:     及有學聖者 奪僧和合縁
T1562_.29.0590a26:     破壞窣堵波 是無間同類
T1562_.29.0590a27: 論曰。言同類者是相似義。若有於母阿羅漢
T1562_.29.0590a28: 尼行非梵行。爲極汚辱是名第一同類業相。
T1562_.29.0590a29: 若有殺害住定菩薩。是名害父同類業相。若
T1562_.29.0590b01: 有殺害有學聖者。是名第三同類業相。若有
T1562_.29.0590b02: 侵奪僧和合縁。是名破僧同類業相。若有破
T1562_.29.0590b03: 壞佛窣堵波。是名第五同類業相。有異熟業
T1562_.29.0590b04: 於三時中極能爲障。言三時者。頌曰
T1562_.29.0590b05:     將得忍不還 無學業爲障
T1562_.29.0590b06: 論曰。若從頂位將得忍時。感惡趣業皆極爲
T1562_.29.0590b07: 障。以忍超彼異熟地故。如人將離本所居國。
T1562_.29.0590b08: 一切債主皆極爲障。若有將得不還果時。欲
T1562_.29.0590b09: 界繋業皆極爲障。若有將得無學果時。色無
T1562_.29.0590b10: 色業皆極爲障。此後二位喩説如前。然於此
T1562_.29.0590b11: 中除順現受。及順不定受異熟。不定業并異
T1562_.29.0590b12: 熟定中非異處熟者
T1562_.29.0590b13: *説一切有部順正理論*卷第四十三
T1562_.29.0590b14:
T1562_.29.0590b15:
T1562_.29.0590b16:
T1562_.29.0590b17: 阿毘達磨順正理論卷第四十四
T1562_.29.0590b18:   尊者衆賢造
T1562_.29.0590b19:  *三藏法師玄奘奉  詔譯 
T1562_.29.0590b20:   *辯業品第四之十二
T1562_.29.0590b21: 如上所言住定菩薩爲從何位。得住定名。彼
T1562_.29.0590b22: 復於何説名爲定。頌曰
T1562_.29.0590b23:     從修妙相業 菩薩得定名
T1562_.29.0590b24:     生善趣貴家 具男念堅故
T1562_.29.0590b25: 論曰。從修能感妙三十二大士夫相異熟果
T1562_.29.0590b26: 業。菩薩方得立住定名。以從此時乃至成佛
T1562_.29.0590b27: 常生善趣。及貴家等。生善趣者。謂生人天。
T1562_.29.0590b28: 由此趣中多行善故。妙可稱故立善趣名。於
T1562_.29.0590b29: 善趣内常生貴家。謂婆羅門。或刹帝利。巨富
T1562_.29.0590c01: 長者。大婆羅門家。於貴家中根有具缺。然彼
T1562_.29.0590c02: 菩薩恒具勝根。恒受男身尚不爲女。何況有
T1562_.29.0590c03: 受扇搋等身。生生常能憶念宿命。所作善事
T1562_.29.0590c04: 常無退屈。謂於利樂一切有情。一切時中一
T1562_.29.0590c05: 切方便。心無厭倦名無退屈。由無退屈故説
T1562_.29.0590c06: 爲堅豈不未修妙相業位菩提心不退應立住
T1562_.29.0590c07: 定名。何故要修妙相業位。菩薩方受住定位
T1562_.29.0590c08: 名。爾時人天方共知故。先時但爲諸天所知。
T1562_.29.0590c09: 或於爾時趣等覺定。先唯等覺決定非餘。何
T1562_.29.0590c10: 相應知修妙相業。頌曰
T1562_.29.0590c11:     贍部男對佛 佛思思所成
T1562_.29.0590c12:     餘百劫方修 各百福嚴飾
T1562_.29.0590c13: 論曰。菩薩要在贍部洲中。方能造修引妙相
T1562_.29.0590c14: 業。此洲覺慧最明利故。唯是男子非女等身。
T1562_.29.0590c15: 爾時已超女等位故。此不應説於前頌中。恒
T1562_.29.0590c16: 受男身義已顯故。若謂先説造此業。已恒受
T1562_.29.0590c17: 男身。今説爲明初造此業亦非女等故。此
T1562_.29.0590c18: 與前義有差別。此救非理義已成故。謂先已
T1562_.29.0590c19: 説造此業已。非女等身已顯造時。亦非女等
T1562_.29.0590c20: 以非女等。適造此業即轉形故。能招善逝殊
T1562_.29.0590c21: 妙相業。必依淨身方能引起。故由先説此義
T1562_.29.0590c22: 已成。造此業時唯現對佛。謂親見佛不共色
T1562_.29.0590c23: 身相好端嚴種種奇特。有欲引起感此類思。
T1562_.29.0590c24: 不對如來無容起故。此妙相業唯縁佛思。佛
T1562_.29.0590c25: 是可欣順徳境故。感妙相業唯思所成。非修
T1562_.29.0590c26: 所成不定界故。所感異熟此所繋故。非聞所
T1562_.29.0590c27: 成彼羸劣故。亦非生得加行起故。謂彼唯於
T1562_.29.0590c28: 三無數劫。修行施等波羅蜜多圓滿身中方
T1562_.29.0590c29: 可得故。唯是加行非生得善。唯餘百劫造修
T1562_.29.0591a01: 非多。諸佛因中法應如是。唯薄伽梵釋迦
T1562_.29.0591a02: 牟尼。精進滿時能超九劫。九十一劫妙相業
T1562_.29.0591a03: 成。是故如來告聚落主。我憶九十一劫以來。
T1562_.29.0591a04: 不見一家因施我食。有少傷損唯成大利。從
T1562_.29.0591a05: 此自性恒憶宿生。故説齊斯非前不憶。一一
T1562_.29.0591a06: 妙相百福莊嚴。此中百思名爲百福。謂將
T1562_.29.0591a07: 一一妙相業時先起五十思淨治身器。其次
T1562_.29.0591a08: 方起引一相業。於後復起五十善思。莊嚴引
T1562_.29.0591a09: 業令得圓滿。五十思者依十業道。一一業道
T1562_.29.0591a10: 各起五思。且依最初離殺業道。有五思者一
T1562_.29.0591a11: 離殺思。二勸導思。三讃美思。四隨喜思。五迴
T1562_.29.0591a12: 向思。謂迴所修向解脱故。乃至正見各五亦
T1562_.29.0591a13: 然。有餘師言。依十業道各起下等五品善思。
T1562_.29.0591a14: 前後各然如熏靜慮。有餘師説。依十業道各
T1562_.29.0591a15: 起五思。一加行淨。二根本淨。三後起淨。四非
T1562_.29.0591a16: 尋害。五念攝受。復有師言。一一相業各爲縁
T1562_.29.0591a17: 佛。未曾習思具百現前而爲嚴飾。百福一一
T1562_.29.0591a18: 其量云何。有説以依三無數劫増長功徳。所
T1562_.29.0591a19: 集成身發起如斯。無對無數殊勝福徳量唯
T1562_.29.0591a20: 佛知。有説若由業増上力。感輪王位王四
T1562_.29.0591a21: 大洲自在而轉是一福量。有説若由業増上
T1562_.29.0591a22: 力得爲帝釋王。二欲天自在而轉是一福量。
T1562_.29.0591a23: 有説唯除近佛菩薩所餘一切有情。所修富
T1562_.29.0591a24: 樂果業是一福量。有餘師言。此量太少應言
T1562_.29.0591a25: 世界將欲成時。一切有情感大千土。業増上
T1562_.29.0591a26: 力是一福量。今薄伽梵昔菩薩時。三無數劫
T1562_.29.0591a27: 中各供養幾佛。頌曰
T1562_.29.0591a28:     於三無數劫 各供養七萬
T1562_.29.0591a29:     又如次供養 五六七千佛
T1562_.29.0591b01: 論曰。初無數劫中供養七萬五千佛。次無數
T1562_.29.0591b02: 劫中供養七萬六千佛。後無數劫中供養七
T1562_.29.0591b03: 萬七千佛。三無數劫一一滿時。及初發心各
T1562_.29.0591b04: 逢何佛。頌曰
T1562_.29.0591b05:     三無數劫滿 逆次逢勝觀
T1562_.29.0591b06:     然燈寶髻佛 初釋迦牟尼
T1562_.29.0591b07: 論曰。言逆次者自後向前。謂於第三無數劫
T1562_.29.0591b08: 滿。所逢事佛名爲勝觀。第二劫滿所逢事佛
T1562_.29.0591b09: 名曰然燈。第一劫滿所逢事佛名爲寶髻。初
T1562_.29.0591b10: 無數劫首逢釋迦牟尼。謂我世尊初發心位。
T1562_.29.0591b11: 逢一薄伽梵號釋迦牟尼。彼佛出時正居末
T1562_.29.0591b12: 劫。滅後正法唯住千年。時我世尊爲陶師子。
T1562_.29.0591b13: 於彼佛所起殷淨心。塗以香油浴以香水。設
T1562_.29.0591b14: 供養已發弘誓願。願我當作佛一如今世尊。
T1562_.29.0591b15: 故今如來一一同彼。我釋迦菩薩於何位中。
T1562_.29.0591b16: 何波羅蜜多修習圓滿。頌曰
T1562_.29.0591b17:     但由悲普施 被析身無忿
T1562_.29.0591b18:     讃歎底沙佛 次無上菩提
T1562_.29.0591b19:     六波羅蜜多 於如是四位
T1562_.29.0591b20:     一二又一二 如次修圓滿
T1562_.29.0591b21: 論曰。菩薩發願初修施時。未能遍於一切含
T1562_.29.0591b22: 識。施一切物唯運悲心。彼於後時串習力
T1562_.29.0591b23: 故。悲心轉盛能遍施與。一切有情非一切物。
T1562_.29.0591b24: 若時菩薩普於一切。能捨一切但由悲心。非
T1562_.29.0591b25: 自希求勝生差別。齊此布施波羅蜜多修習
T1562_.29.0591b26: 圓滿。有説菩薩觀諸世間。匱乏資財貧苦所
T1562_.29.0591b27: 逼。爲欲饒益亦帶悲心。發願自求勝生差別。
T1562_.29.0591b28: 以諸菩薩曾無一時不運悲心而行施故。若時
T1562_.29.0591b29: 菩薩被析身支雖未離欲。貪而心無少忿
T1562_.29.0591c01: 齊此戒忍波羅蜜多修習圓滿。忍圓滿者。於
T1562_.29.0591c02: 彼有情心無忿。故戒圓滿者不起害他身語
T1562_.29.0591c03: 業故。心無忿故身語無惡故。無忿時戒忍圓
T1562_.29.0591c04: 滿。若時菩薩勇猛精進。讃歎底沙便超九劫。
T1562_.29.0591c05: 齊此精進波羅蜜多修習圓滿。謂昔有佛號
T1562_.29.0591c06: 曰底沙。彼佛有二菩薩弟子。一名釋迦牟尼。
T1562_.29.0591c07: 一名梅怛儷藥。佛因觀察自所化田。分明照
T1562_.29.0591c08: 知此二弟子。能寂所化先熟非自身。慈氏自
T1562_.29.0591c09: 身先熟非所化。知已復作如是思惟。速熟一
T1562_.29.0591c10: 身其事少易。遂以方便入寶龕中。結加趺坐
T1562_.29.0591c11: 依殊勝定。不共佛法普現在前。能寂因行遇
T1562_.29.0591c12: 見彼佛。威光赫奕特異於常。欻爲淨心執持
T1562_.29.0591c13: 擧體。一足而立經七晝夜。以妙伽他讃彼佛
T1562_.29.0591c14:
T1562_.29.0591c15:     天地此界多聞室 逝宮天處十方無
T1562_.29.0591c16:     丈夫牛王大沙門 尋地山林遍無等
T1562_.29.0591c17: 如是讃已便超九劫。於慈氏前證無上果。若
T1562_.29.0591c18: 時菩薩處金剛座。將登無上正等菩提。次無
T1562_.29.0591c19: 上覺前住金剛喩定。齊此定慧波羅蜜多修
T1562_.29.0591c20: 習圓滿。理應此位無間方圓得盡智時此方
T1562_.29.0591c21: 滿故。別別能到圓徳彼岸故。此六名波羅蜜
T1562_.29.0591c22: 多。契經説有三福業事。一施類福業事。二戒
T1562_.29.0591c23: 類福業事。三修類福業事。此云何立福業事
T1562_.29.0591c24: 名。頌曰
T1562_.29.0591c25:     施戒修三類 各隨其所應
T1562_.29.0591c26:     受福業事名 差別如業道
T1562_.29.0591c27: 論曰。三類皆福或業或事隨其所應如業道
T1562_.29.0591c28: 説。謂如分別十業道中。有業亦道。有道非
T1562_.29.0591c29: 業。此中有福亦業亦事。有福業非事。有福
T1562_.29.0592a01: 事非業。有唯是福非業非事。且施類中身語
T1562_.29.0592a02: 二業。具福業事三種義名。善故是福。作故亦
T1562_.29.0592a03: 業。是能等起身語業思。轉所依門故亦名事。
T1562_.29.0592a04: 彼等起思唯名福業。思倶有法唯受福名。戒
T1562_.29.0592a05: 類既唯身語業性。故皆具受福業事名。修類
T1562_.29.0592a06: 中慈唯名福事。業之事故慈相應思。以慈爲
T1562_.29.0592a07: 門而造作故。慈倶思戒唯名福業。餘倶有法
T1562_.29.0592a08: 唯受福名。悲等准此皆應思擇。有説福業顯
T1562_.29.0592a09: 作福義。謂福加行事顯所依。謂施戒修是福
T1562_.29.0592a10: 業之事。爲成彼三起福加行故。有説唯思是
T1562_.29.0592a11: 眞福業。福業之事謂施戒修。以三爲門福業
T1562_.29.0592a12: 轉故。何法名施施招何果。頌曰
T1562_.29.0592a13:     由此捨名施 謂爲供爲益
T1562_.29.0592a14:     身語及能發 此招大富果
T1562_.29.0592a15: 論曰。雖所捨物及能捨具皆可名施。而於此
T1562_.29.0592a16: 中所立施名但依捨具。謂由此具捨事得成
T1562_.29.0592a17: 故。捨所由是眞施體。如所度境不得量名。所
T1562_.29.0592a18: 立量名依能度具。或爲角勝貯藏稱譽。傳習
T1562_.29.0592a19: 隨他親愛親附。由如是等捨事亦成。然非此
T1562_.29.0592a20: 中正意所説。爲簡彼故説爲供爲益。言於已
T1562_.29.0592a21: 涅槃唯爲。供養於餘亦爲益。彼大種諸根有
T1562_.29.0592a22: 行施時。但爲益彼具名何謂。謂身語業及此
T1562_.29.0592a23: 能發。能發謂何謂。無貪倶能起此聚即身
T1562_.29.0592a24: 語業。及能起心并此倶行總名施體。如有頌
T1562_.29.0592a25:
T1562_.29.0592a26:     若人以淨心 輟己而行施
T1562_.29.0592a27:     此刹那善蘊 總立以施名
T1562_.29.0592a28: 應知如是施類福業事。迴向解脱亦得離繋
T1562_.29.0592a29: 果。而且就近決定爲言但説能招大財富果。
T1562_.29.0592b01: 依何立此大財富名。以財妙廣不可奪故。角
T1562_.29.0592b02: 勝等施毒刺所傷。雖施而無大財富果。言施
T1562_.29.0592b03: 類福者。顯施爲體義。如泥類器木類柱等。亦
T1562_.29.0592b04: 見類言非顯體義。如聞類智非今所許。戒修
T1562_.29.0592b05: 類言准此應釋。爲何所益而行施耶。頌曰
T1562_.29.0592b06:     爲益自他倶 不爲二行施
T1562_.29.0592b07: 論曰。施主施時觀於二益。一爲自益感果善
T1562_.29.0592b08: 根。二爲益他諸根大種。施主有二。一有煩惱。
T1562_.29.0592b09: 二無煩惱。有煩惱者。復有二種。一未離欲貪。
T1562_.29.0592b10: 二已離欲貪。於此二中各有二種。一諸聖者。
T1562_.29.0592b11: 二諸異生。此中未離欲貪聖者。及已未離欲
T1562_.29.0592b12: 貪異生。奉施制多唯爲自益。謂自増長二種
T1562_.29.0592b13: 善根。一者能招大富爲果。二者爲得上義資
T1562_.29.0592b14: 糧。諸有已離欲貪聖者。奉施制多除順現受
T1562_.29.0592b15: 不招大富。由彼已能畢竟超彼異熟地故。而
T1562_.29.0592b16: 容爲得上義資糧。是故亦名唯爲自益。非此
T1562_.29.0592b17: 能益他根大種故。不益他無煩惱者。施他有
T1562_.29.0592b18: 情唯爲益他。謂能益他諸根大種非自増長
T1562_.29.0592b19: 二種善根故。非自益有煩惱者。施他有情爲
T1562_.29.0592b20: 二倶益無煩惱者。奉施制多除順現受不爲
T1562_.29.0592b21: 二益。有師唯約施招大富分別施果。彼作是
T1562_.29.0592b22: 説此中一切。未離欲貪及離欲貪。諸異生類
T1562_.29.0592b23: 持己所有。奉施制多此施名爲唯爲自益。非
T1562_.29.0592b24: 彼由此有獲益故。若諸聖者已離欲貪。施諸
T1562_.29.0592b25: 有情除順現受。此施名曰唯爲益他。以彼
T1562_.29.0592b26: 由此獲饒益故。非爲自益超果地故。若彼一
T1562_.29.0592b27: 切未離欲貪及離欲貪。諸異生類持己所有
T1562_.29.0592b28: 施諸有情。此施名爲爲二倶益。若彼聖者
T1562_.29.0592b29: 已離欲貪。奉施制多除順現受。此施名曰
T1562_.29.0592c01: 不爲益二。以此唯爲供養報恩。前已總明施
T1562_.29.0592c02: 招大富。今次當辯施果別因。頌曰
T1562_.29.0592c03:     由主財田異 故施果差別
T1562_.29.0592c04: 論曰。施有差別由三種因謂。主財田有差別
T1562_.29.0592c05: 故。施差別故果有差別。言主財田有差別者。
T1562_.29.0592c06: 謂如是類施主財田勝劣與餘主財田異。
T1562_.29.0592c07: 由施主有差別者。頌曰
T1562_.29.0592c08:     主異由信等 行敬重等施
T1562_.29.0592c09:     得尊重廣愛 應時難奪果
T1562_.29.0592c10: 論曰。或有施主於因果中得決定信。或有
T1562_.29.0592c11: 施主於因果中心懷猶豫。或有施主率爾隨
T1562_.29.0592c12: 欲。或有施主具淨尸羅。或少虧違。或全無
T1562_.29.0592c13: 戒。或有施主於佛教法具足多聞。或有少聞。
T1562_.29.0592c14: 或無聞等。而行惠施由施主具信戒聞等。差
T1562_.29.0592c15: 別功徳故名主異。由主異故施成差別。由施
T1562_.29.0592c16: 差別得果有異。諸有施主具如是徳。能如法
T1562_.29.0592c17: 行敬重等四施。如次便得尊重等四果。謂若
T1562_.29.0592c18: 施主行敬重施。便感常爲他所尊重。若自手
T1562_.29.0592c19: 施便能感得於廣大財愛樂受用。若應時施
T1562_.29.0592c20: 感應時財。所須應時非餘時故。若無損他施
T1562_.29.0592c21: 便感資財。不爲王火等之所侵壞。由所施財
T1562_.29.0592c22: 有差別者。頌曰
T1562_.29.0592c23:     財異由色等 得妙色好名
T1562_.29.0592c24:     衆愛柔軟身 有隨時樂觸
T1562_.29.0592c25: 論曰。由所施財或闕或具色香味觸。如次便
T1562_.29.0592c26: 得或闕或具妙色等果。謂所施財色具足故。
T1562_.29.0592c27: 便感妙色香具足故。便感好名如香芬馥。遍
T1562_.29.0592c28: 諸方故味具足故。便感衆愛如味美妙。衆
T1562_.29.0592c29: 所愛故觸具足故。感柔軟身及有隨時生樂
T1562_.29.0593a01: 受觸。若有所闕隨應果減。如是亦由具色香
T1562_.29.0593a02: 等。故名財異由財異故。施體及果皆有差別。
T1562_.29.0593a03: 由所施田有差別者。頌曰
T1562_.29.0593a04:     田異由趣苦 恩徳有差別
T1562_.29.0593a05: 論曰。由所施田趣苦恩徳各有差別。故名田
T1562_.29.0593a06: 異由田異故施果有殊。由趣別者如世尊説。
T1562_.29.0593a07: 若施傍生受百倍果。施犯戒人受千倍果。百
T1562_.29.0593a08: 倍千倍果量如何。隨所施田由受食等。令其
T1562_.29.0593a09: 壽等増爾所量。施主由斯於人天中受等過
T1562_.29.0593a10: 彼百倍千倍。故世尊説。施主施時施所施田
T1562_.29.0593a11: 壽等五事。施主由此於人天中還當獲得壽
T1562_.29.0593a12: 等五果。由苦別者如七有依福業事中。先
T1562_.29.0593a13: 説應施客行病侍園林常食。及寒風等隨時衣
T1562_.29.0593a14: 藥。復説若有具足淨信男子女人。成此所説
T1562_.29.0593a15: 七種有依福業事者。所獲福徳不可取量。今
T1562_.29.0593a16: 於此中由縁差別故苦有異。由除受者差別
T1562_.29.0593a17: 苦故果有差別。由恩別者如父母師及餘有
T1562_.29.0593a18: 恩。如熊鹿等本生經説。諸有恩類於有恩所。
T1562_.29.0593a19: 起諸惡業果現可知由此比知行報恩善其果
T1562_.29.0593a20: 必定由徳別者如契經言。施持戒人果百千
T1562_.29.0593a21: 倍。乃至施佛果最無量。雖皆無量亦有少多。
T1562_.29.0593a22: 如殑伽河大海水滴。如望財施法施爲尊。就
T1562_.29.0593a23: 財施中何爲最勝。頌曰
T1562_.29.0593a24:     脱於脱菩薩 第八施最勝
T1562_.29.0593a25: 論曰。若已解脱者施已解脱田。於財施中此
T1562_.29.0593a26: 最爲勝。若諸菩薩以勝意樂等欲利樂一切
T1562_.29.0593a27: 有情。爲大菩提而行惠施。雖非解脱施解脱
T1562_.29.0593a28: 田。而施福中此最爲勝。除此更有八種施中。
T1562_.29.0593a29: 第八施福亦最爲勝。八施者何。一隨至施。二
T1562_.29.0593b01: 怖畏施。三報恩施。四求報施。五習先施。六希
T1562_.29.0593b02: 天施。七要名施。八爲莊嚴心。爲資助心爲資
T1562_.29.0593b03: 瑜伽。爲得上義而行惠施。隨至施者。謂隨
T1562_.29.0593b04: 有情投造已來隨宜。施與衣服飮食非深敬
T1562_.29.0593b05: 重。怖畏施者。謂覩災厄爲令靜息而行惠施。
T1562_.29.0593b06: 或見此物壞相現前。寧施不亡故行惠施。習
T1562_.29.0593b07: 先施者。謂習先人父祖家法而行惠施。爲嚴
T1562_.29.0593b08: 心者。謂爲引發信等聖財故行惠施。資
T1562_.29.0593b09: 心者。謂欲滅除諸慳悋垢而行惠施。資瑜伽
T1562_.29.0593b10: 者。謂求定樂展轉生因而行惠施。謂由施故
T1562_.29.0593b11: 便得無悔。展轉乃至心一境性。得上義者。謂
T1562_.29.0593b12: 得涅槃。由初捨財乃至展轉一切生死皆能
T1562_.29.0593b13: 捨故。又行惠施是勝生因。依此能引發證涅
T1562_.29.0593b14: 槃法故。餘施易了故不別釋。如世尊説施聖
T1562_.29.0593b15: 果無量。頗施非聖果亦無量耶。頌曰
T1562_.29.0593b16:     父母病法師 最後生菩薩
T1562_.29.0593b17:     設非證聖者 施果亦無量
T1562_.29.0593b18: 論曰。如是五種設是異生施者。亦能招無量
T1562_.29.0593b19: 果。住最後有名最後生法師。四田中是何田
T1562_.29.0593b20: 所攝是恩田攝。所以者何。以説法師能示將
T1562_.29.0593b21: 墮諸惡趣者。安隱城門開示生天解脱道故。
T1562_.29.0593b22: 能令已作非理行者轉於如理所作中行。能
T1562_.29.0593b23: 善宣揚黒白品法自性及果對治等故。能施
T1562_.29.0593b24: 無智盲者慧眼。由説法師所説教力。無倒觀
T1562_.29.0593b25: 察染淨品故。以要説者。善説法師乃至能爲
T1562_.29.0593b26: 佛所作事。故唯此是勝義恩田施者。必應招
T1562_.29.0593b27: 無量果。一切能感無量果業。上下品類皆平
T1562_.29.0593b28: 等*耶。不爾云何。由六因故令一切業成輕重
T1562_.29.0593b29: 品。其六者何。頌曰
T1562_.29.0593c01:     後起田根本 加行思意樂
T1562_.29.0593c02:     由此下上故 業成下上品
T1562_.29.0593c03: 論曰。後起者。謂作此業已。或頓或數隨前
T1562_.29.0593c04: 而作。田謂於彼造善造惡。根本者謂根本業
T1562_.29.0593c05: 道。加行者謂引彼身語。思謂由彼業道究竟。
T1562_.29.0593c06: 意樂者謂所有意趣。我應當造如是如是。若
T1562_.29.0593c07: 有六因皆是上品。此業最重翻此最輕。除此
T1562_.29.0593c08: 中間非最輕重。謂或有業唯由後起所攝受。
T1562_.29.0593c09: 故得成重品定安立彼異熟果故。乃至或有
T1562_.29.0593c10: 唯由意樂。由二三等如理應知。如契經言。審
T1562_.29.0593c11: 思作業名爲造作。亦名増長。何因説業名増
T1562_.29.0593c12: 長*耶。由五種因何等爲五。頌曰
T1562_.29.0593c13:     由審思圓滿 無惡作對治
T1562_.29.0593c14:     有伴異熟故 此業名増長
T1562_.29.0593c15: 論曰。由審思故者。謂審思而作非率爾思作。
T1562_.29.0593c16: 亦非全不思。由圓滿故者。謂齊此量業應墮
T1562_.29.0593c17: 惡趣。此業圓滿名爲増長。餘唯造作。如有一
T1562_.29.0593c18: 類於惡行中。由一爲因便墮惡趣。或有一類
T1562_.29.0593c19: 乃至由三。十業道中或有由一或乃至十方
T1562_.29.0593c20: 墮惡趣。由無惡作對治故者。謂無追悔無對
T1562_.29.0593c21: 治業。由有伴故者。謂作不善業不善爲助伴。
T1562_.29.0593c22: 如盜他財。復汚他室。殺他子等。由異熟故者。
T1562_.29.0593c23: 謂時不定業定。與異熟善上相違。異此應知
T1562_.29.0593c24: 唯名造作。如上所説。未離欲等奉施制多。唯
T1562_.29.0593c25: 爲自益既無受用者。施福如何成。頌曰
T1562_.29.0593c26:     制多捨類福 如慈等無受
T1562_.29.0593c27: 論曰。非我唯許所捨財物。受者受用施福方
T1562_.29.0593c28: 成。所許者何謂。諸施福略有二類。一捨二受。
T1562_.29.0593c29: 捨類福者。謂由善心但捨資財施福便起。受
T1562_.29.0594a01: 類福者謂所施田受用施物施福方起。於制
T1562_.29.0594a02: 多所奉施供具。雖無受類有捨類福。然捨類
T1562_.29.0594a03: 福初捨資財此福即成對治貪故。無貪倶思
T1562_.29.0594a04: 所等起故。捨資財已隨所施田受用。或不施
T1562_.29.0594a05: 福無失。若不爾者有施僧伽。或別人等諸資
T1562_.29.0594a06: 生具。或彼未用物便壞失。如是施主物應唐
T1562_.29.0594a07: 捐施福不生無當果故。彼既未用福由何生。
T1562_.29.0594a08: 用福雖無而有受福制多無受福由何生。復
T1562_.29.0594a09: 何因證知福生要由受不受於彼無攝益故。
T1562_.29.0594a10: 此非定證。所以者何。如修慈等福亦生故。謂
T1562_.29.0594a11: 修慈定於諸有情平等發起與樂意樂。雖無
T1562_.29.0594a12: 受者亦無攝益。而勝解力有多福生。修
T1562_.29.0594a13: 等定得福亦爾。施制多福類亦應然。於有
T1562_.29.0594a14: 田追生勝解起極尊敬。奉施制多雖無受者
T1562_.29.0594a15: 亦無攝益。由自思力有多福生然不唐捐。起
T1562_.29.0594a16: 施敬業要因起業方起勝思。勝思方能生勝
T1562_.29.0594a17: 福故。如有一類欲害怨家。怨命雖終猶懷怨
T1562_.29.0594a18: 想。發起種種惡身語業。生多非福非但起心。
T1562_.29.0594a19: 如是大師雖已過去追申敬養。起身語業方
T1562_.29.0594a20: 生多福非但起心。有設難言於善田所。殖施
T1562_.29.0594a21: 業種既愛果生。*殖在惡田果應非愛。此難
T1562_.29.0594a22: 非理。所以者何。頌曰
T1562_.29.0594a23:     惡田有愛果 果種無倒故
T1562_.29.0594a24: 論曰。現見田中種果無倒。從未度迦種
T1562_.29.0594a25: 果終不生。賃婆種中不生甘果。非由田力種
T1562_.29.0594a26: 果有倒。然由田過令所*殖種。或生果少或果
T1562_.29.0594a27: 全無。如是雖於惡田*殖施。而由施主利樂他
T1562_.29.0594a28: 心。唯愛果生不招非愛。已辯施類戒類當
T1562_.29.0594a29: 辯。頌曰
T1562_.29.0594b01:     離犯戒及遮 名戒各有二
T1562_.29.0594b02:     非犯戒因壞 依治滅淨等
T1562_.29.0594b03: 論曰。言犯戒者。謂諸不善色即從殺生。乃至
T1562_.29.0594b04: 雜穢語此中性罪立犯戒名遮。謂佛所遮即
T1562_.29.0594b05: 非時食等。雖非性罪而佛爲護正法有情。別
T1562_.29.0594b06: 意遮止受戒者犯亦名犯戒。簡性罪故但立
T1562_.29.0594b07: 遮名。離性及遮倶説名戒。此各有二。謂表無
T1562_.29.0594b08: 表。以身語業爲自性故。戒具四徳得清淨名。
T1562_.29.0594b09: 隨有所減不名清淨。言四徳者。一者不爲犯
T1562_.29.0594b10: 戒所壞。言犯戒者謂審思犯。二者不爲彼因
T1562_.29.0594b11: 所壞。彼因謂貪等煩惱隨煩惱。三者依治謂
T1562_.29.0594b12: 依念住等。此能對治犯戒及因故。四者依滅
T1562_.29.0594b13: 謂依涅槃迴向涅槃非有財故。等言爲顯復
T1562_.29.0594b14: 有異説。有説戒淨由五種因。一根本淨。二眷
T1562_.29.0594b15: 屬淨。三非尋害。四念攝受。五迴向寂。有餘師
T1562_.29.0594b16: 説。戒有四種。一怖畏戒。謂怖不活惡名治罰
T1562_.29.0594b17: 惡趣畏故受護尸羅。二希望戒。謂貪諸有勝
T1562_.29.0594b18: 位多財恭敬稱譽受持淨戒。三順覺支戒。謂
T1562_.29.0594b19: 爲求解脱及止觀故受持淨戒。四清淨戒。謂
T1562_.29.0594b20: 無漏戒。彼能永離業惑垢故。已辯戒類修類
T1562_.29.0594b21: 當辯。頌曰
T1562_.29.0594b22:     等引善名修 極能熏心故
T1562_.29.0594b23: 論曰。等引善者謂於定中等持自性。及彼倶
T1562_.29.0594b24: 有即此名修。極熏心故修是熏義如花熏麻。
T1562_.29.0594b25: 謂諸定善於心相續。極能熏習令成徳類。非
T1562_.29.0594b26: 不定善故獨名修。前辯施福能招大富。戒修
T1562_.29.0594b27: 二類所感云何。頌曰
T1562_.29.0594b28:     戒修勝如次 感生天解脱
T1562_.29.0594b29: 論曰。戒感生天。修感解脱。勝言爲顯就勝爲
T1562_.29.0594c01: 言。謂施亦能感生天果就勝説戒。持戒亦能
T1562_.29.0594c02: 感離繋果。就勝説修。如是戒修亦感大富。就
T1562_.29.0594c03: 勝説施准例應知。經説四人能生梵福。一爲
T1562_.29.0594c04: 供養如來馱都。建窣堵波於未曾處。二爲供
T1562_.29.0594c05: 養四方僧伽。造寺施園四事供給。三佛弟子
T1562_.29.0594c06: 破已能和。四於有情普修慈等。如是梵福其
T1562_.29.0594c07: 量云何。頌曰
T1562_.29.0594c08:     感劫生天等 爲一梵福量
T1562_.29.0594c09: 論曰。有餘師説。隨福能感一劫生天。受諸快
T1562_.29.0594c10: 樂齊是名曰一梵福量。由彼所感受快樂時。
T1562_.29.0594c11: 同梵輔天一劫壽故。以於餘部有伽他言
T1562_.29.0594c12:     有信正見人 修十勝行者
T1562_.29.0594c13:     便爲生梵福 感劫天樂故
T1562_.29.0594c14: 已離欲者修四無量。生上界天受劫壽樂。若
T1562_.29.0594c15: 未離欲建窣堵波。造寺和僧能勤修習慈等
T1562_.29.0594c16: 加行。彼亦如修無量根本感劫天樂。豈不前
T1562_.29.0594c17: 説欲界無有善業能招一劫異熟。無一善業
T1562_.29.0594c18: 猶如不善。唯一刹那能招劫壽。依如是理故
T1562_.29.0594c19: 作是説。然於一事發起多思。次第能招劫量
T1562_.29.0594c20: 天樂。謂於彼死復於中生。故劫樂言無違前
T1562_.29.0594c21: 失。有餘師説。此如所辯妙相業中所説福
T1562_.29.0594c22: 量。謂説唯除後有菩薩。所餘一切有情所
T1562_.29.0594c23: 修。感富樂果業是一福量等。契經説施略有
T1562_.29.0594c24: 二種。一者財施。二者法施。財施已辯。法施
T1562_.29.0594c25: 云何。頌曰
T1562_.29.0594c26:     法施謂如實 無染辯經等
T1562_.29.0594c27: 論曰。若能如實爲諸有情。以無染心辯契經
T1562_.29.0594c28: 等。令生正解名爲法施。説如實言顯法施主。
T1562_.29.0594c29: 於契經等解無顛倒。説無染言顯法施主。不
T1562_.29.0595a01: 希利養恭敬名譽。不爾便爲自他倶損。契經
T1562_.29.0595a02: 等者等餘十一。即顯契經乃至論議。言契經
T1562_.29.0595a03: 者。謂能總攝容納隨順世俗勝義堅實理言。
T1562_.29.0595a04: 如是契經是佛所説。或佛弟子佛許故説。言
T1562_.29.0595a05: 應頌者。謂以勝妙緝句言詞。隨述讃前契經
T1562_.29.0595a06: 所説。有説亦是不了義經。言記別者。謂隨
T1562_.29.0595a07: 餘問酬答辯析。如波羅衍拏等中辯。或諸所
T1562_.29.0595a08: 有辯曾當現。眞實義言皆名記別。有説是佛
T1562_.29.0595a09: 諸了義經。言諷頌者。謂以勝妙緝句言詞。
T1562_.29.0595a10: 非隨述前而爲讃詠。或二三四五六句等。言
T1562_.29.0595a11: 自説者。謂不因請世尊欲令正法久住。都希
T1562_.29.0595a12: 奇事悦意自説妙辯等流。如説此那伽由彼
T1562_.29.0595a13: 那伽等。言縁起者。謂説一切起説所由。多是
T1562_.29.0595a14: 調伏相應論道。彼由縁起之所顯故。言譬喩
T1562_.29.0595a15: 者。爲令曉悟所説義宗。廣引多門比例開示。
T1562_.29.0595a16: 如長喩等契經所説。有説此是除諸菩薩。説
T1562_.29.0595a17: 餘本行能有所證示所化。言言本事者。謂説
T1562_.29.0595a18: 自昔展轉傳來。不顯説人談所説事。言本生
T1562_.29.0595a19: 者。謂説菩薩本所行行。或依過去事起諸言
T1562_.29.0595a20: 論。即由過去事言論究竟是名本事。如曼馱
T1562_.29.0595a21: 多經。若依現在事起諸言論。要由過去事言
T1562_.29.0595a22: 論究竟是名本生。如邏刹私經。言方廣者。
T1562_.29.0595a23: 謂以正理廣辯諸法。以一切法性相衆多。非
T1562_.29.0595a24: 廣言詞不能辯故。亦名廣破。由此廣言。能
T1562_.29.0595a25: 破極堅無智闇故。或名無比。由此廣言理趣
T1562_.29.0595a26: 幽博餘無比故。有説此廣辯大菩提資糧。言
T1562_.29.0595a27: 希法者謂於此中唯説希奇出世間法。由此
T1562_.29.0595a28: 能正顯三乘希有故。有餘師説辯三寶言世
T1562_.29.0595a29: &T032800;聞故名希法。言論議者。謂於上説諸分
T1562_.29.0595b01: 義中。無倒顯示釋難決擇。有説於經所説深
T1562_.29.0595b02: 義已見眞者。或餘智人隨理辯釋亦名論議。
T1562_.29.0595b03: 即此名曰摩怛理迦。釋餘經義時此爲本母
T1562_.29.0595b04: 故。此又名爲阿毘達磨。以能現對諸法相故。
T1562_.29.0595b05: 無倒顯示諸法相故。如是所説十二分教略
T1562_.29.0595b06: 説應知三藏所攝。言三藏者。一素怛纜藏。二
T1562_.29.0595b07: 毘柰耶藏。三阿毘達磨藏。如是三藏差別云
T1562_.29.0595b08: 何。未種善根未欣勝義。令種欣故爲説契經。
T1562_.29.0595b09: 已種已欣令熟相續。作所作故爲説調伏。已
T1562_.29.0595b10: 熟已作令悟解脱。正方便故爲説對法。或以
T1562_.29.0595b11: 廣略清妙文詞。綴緝雜染及清淨法。令易解
T1562_.29.0595b12: 了名爲契經。宣説修行尸羅軌則。淨命方便
T1562_.29.0595b13: 名爲調伏。善能顯示諸契經中。深義趣言名
T1562_.29.0595b14: 爲對法。或依増上心戒惠學所興論道。如
T1562_.29.0595b15: 其次第名爲契經調伏對法。或素怛纜藏是
T1562_.29.0595b16: 力等流。以諸經中所説義理。畢竟無有能屈
T1562_.29.0595b17: 伏故。毘柰*耶藏是大悲等流。辯説尸羅濟惡
T1562_.29.0595b18: 趣故。阿毘達磨藏是無畏等流。眞法相中能
T1562_.29.0595b19: 善安立。問答決擇無所畏故。如是等類三藏
T1562_.29.0595b20: 不同。毘婆沙中已廣分別。前已別釋三福業
T1562_.29.0595b21: 事。今釋經中順三分善。頌曰
T1562_.29.0595b22:     順福順解脱 順決擇分三
T1562_.29.0595b23:     感愛果涅槃 聖道善如次
T1562_.29.0595b24: 論曰。順福分善。謂感世間人天等中愛果種
T1562_.29.0595b25: 子。由此力故能感世間高族大宗大富妙色。
T1562_.29.0595b26: 輪王帝釋魔王梵王。如是等類諸可愛果。順
T1562_.29.0595b27: 解脱分善。謂安立解脱善阿世*耶令無傾動。
T1562_.29.0595b28: 由此決定當般涅槃。辯此善根自性地等。應
T1562_.29.0595b29: 知如辯賢聖處説。順決擇分善。謂煗等四此
T1562_.29.0595c01: 亦如後辯賢處説。如世間所説書印算文數。
T1562_.29.0595c02: 此五自體云何應知。頌曰
T1562_.29.0595c03:     諸如理所起 三業并能發
T1562_.29.0595c04:     如次爲書印 算文數自體
T1562_.29.0595c05: 論曰。如理起者正加行生。三業應知即身語
T1562_.29.0595c06: 意。能發即是能起此三。如其所應受想等法。
T1562_.29.0595c07: 此中書印以前身業及彼能發五蘊爲體。非
T1562_.29.0595c08: 諸字像即名爲書。所雕印文即名爲印。然由
T1562_.29.0595c09: 業造字像印文。應知名爲此中書印次算及
T1562_.29.0595c10: 文。以前語業及彼能發五蘊爲體。後數應知
T1562_.29.0595c11: 以前意業。及彼能發四蘊爲體。但由意思能
T1562_.29.0595c12: 數法故。應辯聖教諸法相中。少分異名令不
T1562_.29.0595c13: 迷謬。頌曰
T1562_.29.0595c14:     善無漏名妙 染有罪覆劣
T1562_.29.0595c15:     善有爲應習 解脱名無上
T1562_.29.0595c16: 論曰。善無漏法亦名爲妙。勝染無記及有漏
T1562_.29.0595c17: 法故唯此法獨受妙名。諸染汚法亦名有罪。
T1562_.29.0595c18: 是諸智者所訶厭故亦名有覆。以能覆障解
T1562_.29.0595c19: 脱道故。亦名爲劣極鄙穢故應棄捨故。准此
T1562_.29.0595c20: 妙劣餘中已成。故頌不辯即有漏善。無覆無
T1562_.29.0595c21: 記總名爲中。諸有爲善亦名應習。餘非應習
T1562_.29.0595c22: 義准已成。何故無爲不名應習。以不可説在
T1562_.29.0595c23: 相續中。數習令増及無果故。謂若有法於相
T1562_.29.0595c24: 續中。可數令生習令増長。如聖道等可名應
T1562_.29.0595c25: 習。無爲不爾故不立應習名。然勸以涅槃置
T1562_.29.0595c26: 在心中者。教有情類令趣涅槃。勸令數現起
T1562_.29.0595c27: 縁涅槃善智。故作是言非謂應習。又爲果故
T1562_.29.0595c28: 習無爲無果故。不善無記非應習者。以彼體
T1562_.29.0595c29: 昇進法故。解脱涅槃亦名無上。以無一法
T1562_.29.0596a01: 能勝涅槃。是善是常超衆法故。涅槃是善何
T1562_.29.0596a02: 理。應知以契經言極安隱故。又説安隱是善
T1562_.29.0596a03: 義故。餘法有上義准已成。即一切有爲虚空
T1562_.29.0596a04: 非擇滅
T1562_.29.0596a05: 説一切有部順正理論*卷第四十四
T1562_.29.0596a06:
T1562_.29.0596a07:
T1562_.29.0596a08: 阿毘達磨順正理論卷第四十五
T1562_.29.0596a09:   尊者衆賢造
T1562_.29.0596a10:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0596a11:   *辯隨眠品第五之一
T1562_.29.0596a12: 辯諸業并決擇已。諸契經中説感有處。皆
T1562_.29.0596a13: 言諸業能爲引因。然見世間有離染者。雖亦
T1562_.29.0596a14: 造善身語意業。而無功能招後有果。故於感
T1562_.29.0596a15: 有業應非因。業獨爲因非我所許。要隨眠助
T1562_.29.0596a16: 方有感能。非離隨眠業獨能感。故縁起教初
T1562_.29.0596a17: 説隨眠。此復何因隨眠有幾。頌曰
T1562_.29.0596a18:     隨眠諸有本 此差別有六
T1562_.29.0596a19:     謂貪瞋亦慢 無明見及疑
T1562_.29.0596a20: 論曰。由此隨眠是諸有本。故業離此無感有
T1562_.29.0596a21: 能。何故隨眠能爲有本。諸煩惱現起爲十六
T1562_.29.0596a22: 事故。一堅固根本令得堅牢。對治遠故煩惱
T1562_.29.0596a23: 根本謂煩惱得。二生依麁重能辯所依中無
T1562_.29.0596a24: 堪任性故。三建立相續能數令餘連續起故。
T1562_.29.0596a25: 四修治自田令所依止順彼住故。五憎背功
T1562_.29.0596a26: 徳性相能違諸功徳故。六爲厭訶本發智所。
T1562_.29.0596a27: 厭訶身語意業故。七引毒等流能引如自隨
T1562_.29.0596a28: 煩惱故。八擁解脱路棄背親近正説者故。九
T1562_.29.0596a29: 能發業有發起能招後有業故。十攝自資糧
T1562_.29.0596b01: 能數數攝。起非理作意故。十一迷於所縁能
T1562_.29.0596b02: 害自身正覺慧故。十二殖衆苦種能生一
T1562_.29.0596b03: 切生死苦故。十三將導識流於後有所縁能
T1562_.29.0596b04: 引發識故。十四違越善品令諸善法皆退失
T1562_.29.0596b05: 故。十五廣繋縛義令不能越自界自地。以能
T1562_.29.0596b06: 長養染汚界故。十六攝世非愛諸増上果。因
T1562_.29.0596b07: 此外物皆衰變故。由是隨眠能爲有本。故業
T1562_.29.0596b08: 因此有感有能雖離染者亦造善業。而無勢
T1562_.29.0596b09: 力能招後有。是故智者應勤精進。思擇隨眠
T1562_.29.0596b10: 速令除滅。以何門義思擇隨眠。謂觀隨眠此
T1562_.29.0596b11: 見所斷。此修所斷。此唯一部此二此四此通
T1562_.29.0596b12: 五部。此是遍行此非遍行。此自界遍此他
T1562_.29.0596b13: 界遍。此有漏縁此無漏縁。此有爲縁此無
T1562_.29.0596b14: 爲縁。此云何起云何隨増。此由遍知所縁
T1562_.29.0596b15: 故斷此由斷滅所縁故斷。此由永害助伴故
T1562_.29.0596b16: 斷。此由清淨相續故斷。此與彼相應此與彼
T1562_.29.0596b17: 不相應。此斷已可退此斷已不可退。此有非
T1562_.29.0596b18: 愛異熟此全無異熟。此是彼等無間此是彼
T1562_.29.0596b19: 所縁。此因所縁斷此因所縁下斷。此體雖已
T1562_.29.0596b20: 斷而所縁故縛。此於定地無容得有。此非世
T1562_.29.0596b21: 間治道所滅。此唯意識身此通六識身。此能
T1562_.29.0596b22: 等起身語二業。此能斷善根此能續善根。此
T1562_.29.0596b23: 是見性此非見性。此唯九品斷此唯一品斷。
T1562_.29.0596b24: 此一品斷或九品斷此田彼故成就。此由彼
T1562_.29.0596b25: 故不成就。此由彼故相應。此由彼故不相應。
T1562_.29.0596b26: 此於彼位容有現行。此雖未斷而不現行。此
T1562_.29.0596b27: 唯在欲界斷此亦在上界斷。有成就此果有
T1562_.29.0596b28: 不成就此果。此同對治此別對治。以如是等
T1562_.29.0596b29: 衆多義門應善思擇。諸隨眠相如是。善知隨
T1562_.29.0596c01: 眠相已方能決定除滅隨眠。亦能爲他無倒
T1562_.29.0596c02: 顯説。自他相續善品更生。能速了知遣除
T1562_.29.0596c03: 方便。是故若欲利樂自他。應於隨眠如是思
T1562_.29.0596c04: 擇。隨眠差別略有六種。謂貪瞋慢無明見疑。
T1562_.29.0596c05: 經主於此作如是釋。頌説亦言意顯慢等亦
T1562_.29.0596c06: 由貪力於境隨増。謂契經言因愛生恚。如瞋
T1562_.29.0596c07: 由貪力於境隨増。慢等亦由貪故復言亦。此
T1562_.29.0596c08: 釋無理非文意故。謂此本爲標數列名。不明
T1562_.29.0596c09: 此因彼於境隨増義。今詳亦字爲滿句言。若
T1562_.29.0596c10: 必欲令此有別義。更爲方便作無過釋。謂瞋
T1562_.29.0596c11: 如貪雖有多類。而可總説爲一隨眠。慢等亦
T1562_.29.0596c12: 然故復言亦。或此爲顯如貪與瞋行相不同
T1562_.29.0596c13: 是故別立。如是慢等。行相雖同餘義有殊故
T1562_.29.0596c14: 亦別立。及聲爲顯釋據相違。或顯總攝隨眠
T1562_.29.0596c15: 類盡。若諸隨眠數唯有六。何縁經説有七隨
T1562_.29.0596c16: 眠。頌曰
T1562_.29.0596c17:     六由貪異七 有貪上二界
T1562_.29.0596c18:     於内門轉故 爲遮解脱想
T1562_.29.0596c19: 論曰。即前所説六隨眠中。分貪爲二故經説
T1562_.29.0596c20: 七。何等爲七。一欲貪隨眠。二瞋隨眠。三有貪
T1562_.29.0596c21: 隨眠。四慢隨眠。五無明隨眠。六見隨眠。七疑
T1562_.29.0596c22: 隨眠。欲貪隨眠依何義釋爲欲貪。體即是隨
T1562_.29.0596c23: 眠爲是欲貪之隨眠義。於餘六義徴問亦爾。
T1562_.29.0596c24: 經主於此作是釋言。此是欲貪之隨眠義。然
T1562_.29.0596c25: 隨眠體非心相應。非不相應無別物故。煩惱
T1562_.29.0596c26: 睡位説名隨眠。於覺位中即名纒故。何名
T1562_.29.0596c27: 爲睡。謂不現行種子隨逐。何名爲覺。謂諸煩
T1562_.29.0596c28: 惱現起纒心。何等名爲煩惱種子。謂自體上
T1562_.29.0596c29: 差別功能。從煩惱生能生煩惱。如念種子是
T1562_.29.0597a01: 證智生能生當念功能差別。又如芽等有前
T1562_.29.0597a02: 果生能生後果功能差別。今詳彼釋於理不
T1562_.29.0597a03: 然。自許隨眠離諸煩惱無別物故。不染汚法
T1562_.29.0597a04: 爲煩惱體理不成故。不可説爲睡隨眠體。故
T1562_.29.0597a05: 無少物名睡隨眠。又若隨眠是煩惱種。離諸
T1562_.29.0597a06: 煩惱無別有物。則不應説謂自體上差別功
T1562_.29.0597a07: 能。從煩惱生能生煩惱名煩惱種。又彼所執
T1562_.29.0597a08: 煩惱功能。若是煩惱以生爲性則不可説此
T1562_.29.0597a09: 睡煩惱。離覺煩惱無別有物。若非煩惱以生
T1562_.29.0597a10: 爲性。如是生性豈非別物。又不應説煩惱睡
T1562_.29.0597a11: 位説名隨眠。若此功能即是煩惱亦非煩惱。
T1562_.29.0597a12: 如是言義曾所未聞。若此功能非煩惱性。亦
T1562_.29.0597a13: 非餘性而説是生。此極希有無體而許。是現
T1562_.29.0597a14: 在故非無體法。可得説言從煩惱生能生煩
T1562_.29.0597a15: 惱。又彼所立宗因相違。所以者何。謂彼所説
T1562_.29.0597a16: 然隨眠體。非心相應非不相應無別物故。今
T1562_.29.0597a17: 應責彼無別物言。爲離覺時諸纒自體。爲離
T1562_.29.0597a18: 睡位所依自體。爲離異二第三聚法無別物
T1562_.29.0597a19: 耶。然皆非理彼法非此品類性故。又此離彼
T1562_.29.0597a20: 無別體故。又離相應不相應外。應別有一違
T1562_.29.0597a21: 二法生。然此第三必不可得。故彼所説但有
T1562_.29.0597a22: 虚言。又彼初言然隨眠體非心。相應非不相
T1562_.29.0597a23: 應。此言誠實都無體故。後不應説差別功能。
T1562_.29.0597a24: 從煩惱生能生煩惱。以無體法非因果故。又
T1562_.29.0597a25: 彼此中據何別理。唯執煩惱不現行位種子
T1562_.29.0597a26: 隨逐説名隨眠非餘法種亦立斯號。如彼所
T1562_.29.0597a27: 執亦有心等差別功能。從心等生能生心等
T1562_.29.0597a28: 名爲種子。何不亦説心等隨眠。上座此中立
T1562_.29.0597a29: 多因證。謂隨眠者。是諸有情相續所持煩惱
T1562_.29.0597b01: 類故。不由功力恒隨逐故。由遍知彼息衆苦
T1562_.29.0597b02: 故。觀彼速能依對治故。智者恒觀爲病性故。
T1562_.29.0597b03: 如是所立皆非證因。許有情身中具五蘊類
T1562_.29.0597b04: 故。或且彼許有業類故。心等功能不由功力
T1562_.29.0597b05: 亦恒隨故。契經中言遍知諸法息衆苦故。若
T1562_.29.0597b06: 觀現行纒過失者。彼最能速依對治故。經言
T1562_.29.0597b07: 有智應常觀察五種取蘊爲病性故。誰有鑒
T1562_.29.0597b08: 者於彼所立證隨眠因心能生喜。又隨眠體
T1562_.29.0597b09: 於自相續既恒隨逐何非現行。以現行名
T1562_.29.0597b10: 現在故。由此經主惡立隨眠。又所立喩如念
T1562_.29.0597b11: 種子是證智生能生當念功能差別。亦不相
T1562_.29.0597b12: 似以我宗言念種子者。即於證智後初重縁
T1562_.29.0597b13: 實念。從先證智倶起念生能生後時憶智倶
T1562_.29.0597b14: 念。此顯即念前後相引爲能赴感差別功能。
T1562_.29.0597b15: 彼自體倶生無別實煩惱。從前纒起能生後
T1562_.29.0597b16: 纒可名隨眠。煩惱種子故喩於法相去極遙。
T1562_.29.0597b17: 由此應知彼第二喩。於所況法亦無證能。謂
T1562_.29.0597b18: *芽等中有實色等。從前果位實色等生生後
T1562_.29.0597b19: 果時實色等法。彼宗所立煩惱隨眠差別功
T1562_.29.0597b20: 能無如是事。又無*芽等同類相續因果倶時。
T1562_.29.0597b21: 有自體中煩惱種子。與纒倶義則不應計。於
T1562_.29.0597b22: 自體中煩惱功能。從前已滅諸煩惱起。猶
T1562_.29.0597b23: 如*芽等從前果生功能差別。如斯乃是食米
T1562_.29.0597b24: 臍宗豈得引來摸託聖旨惡説法者妄所執
T1562_.29.0597b25: 故。況經主論劣甚彼宗。謂彼宗中許有別法
T1562_.29.0597b26: 説名爲行是智果因。然經主宗無別實物名
T1562_.29.0597b27: 爲種子。如何説是煩惱果因故爲甚劣。上座
T1562_.29.0597b28: 於此謂佛世尊自説諸纒與隨眠異。謂諸煩
T1562_.29.0597b29: 惱現起名纒以能現前縛相續故。煩惱隨界
T1562_.29.0597c01: 説名隨眠。因性恒隨而眠伏故。以契經説幼
T1562_.29.0597c02: 稚童子嬰孩眠病。雖無染欲而有欲貪隨眠隨
T1562_.29.0597c03: 増。此唯説有諸隨眠性。又説一類於多時中
T1562_.29.0597c04: 爲欲貪纒纒心而住。此文唯説有煩惱纒。又
T1562_.29.0597c05: 説一類非於多時爲欲貪纒纒心而住。設心
T1562_.29.0597c06: 暫爾起欲貪纒尋如實知出離方便。彼由此
T1562_.29.0597c07: 故於欲貪纒能正遣除并隨眠斷。此文通説
T1562_.29.0597c08: 纒及隨眠由此故知。現起煩惱煩惱隨界名
T1562_.29.0597c09: 纒隨眠。若隨眠聲目煩惱得此不應理曾無
T1562_.29.0597c10: 説故。又已除遣別有得故如是隨眠以何爲
T1562_.29.0597c11: 體。若彼隨眠以彼爲體。是隨彼法功能性故。
T1562_.29.0597c12: 或此通用四蘊爲體功能隨逐心心所故。此
T1562_.29.0597c13: 相應性亦不相應如諸心所。然其自體不可
T1562_.29.0597c14: 説故而不記別。遣此多同破經主義。再詳仍
T1562_.29.0597c15: 有麁過未除。且彼叙前宗隨眠聲目得。便作
T1562_.29.0597c16: 是斥此不應理。復辨因言曾無*説故。又已
T1562_.29.0597c17: 除遣別有得故。此因無能隨界同故。謂曾無
T1562_.29.0597c18: 處説隨界名隨眠。不説雖同而許得理勝。以
T1562_.29.0597c19: 契經説并隨眠斷故非無實體。法可與有倶
T1562_.29.0597c20: 斷。由此已遣已遣得言。離得説何爲隨眠性。
T1562_.29.0597c21: 而説遣纒位并隨眠斷耶。非經部師能定顯
T1562_.29.0597c22: 示。此隨眠性是有可斷又非隨眠體。有説。隨
T1562_.29.0597c23: 眠聲故隨眠聲目得無失。謂佛但説有七隨
T1562_.29.0597c24: 眠而隨眠聲有處説色。如契經説。有色隨
T1562_.29.0597c25: 眠。若覺若思便隨増故。如是隨眠得雖非隨
T1562_.29.0597c26: 眠而説隨眠聲理亦爲善。又彼所釋前後相
T1562_.29.0597c27: 違。許貪等言説隨眠故。謂彼先釋貪等非隨
T1562_.29.0597c28: 眠。後釋經言隨眠即貪等。又審思擇上座所
T1562_.29.0597c29: 宗。纒與隨眠斷倶非理。是故應捨隨眠異纒
T1562_.29.0598a01: 倶非理因如後當辯。今引違彼前所引經。謂
T1562_.29.0598a02: 經言汝今何故喬答摩所修梵行耶。爲求
T1562_.29.0598a03: 斷故。求斷何法。斷貪瞋癡及三結等。此中
T1562_.29.0598a04: 不別説斷隨眠。上座此中作如是釋。此中貪
T1562_.29.0598a05: 等即是隨眠。豈不前言并隨眠者。是隨眠得
T1562_.29.0598a06: 目隨眠。不爾二經應相違害。曾無説故已
T1562_.29.0598a07: 顯非理。非經部宗*經有斷義心相應故。去
T1562_.29.0598a08: 來無故非隨眠斷故纒後不生名斷經説并斷
T1562_.29.0598a09: 言顯二倶時斷故。又此經説纒勝隨眠。先説
T1562_.29.0598a10: 遣纒并隨眠故。不爾應説隨眠并纒。若斷隨
T1562_.29.0598a11: 眠纒方斷者。則隨眠勝理應先説。又隨眠未
T1562_.29.0598a12: 斷纒容有不生故非不生即名爲斷。或纒不
T1562_.29.0598a13: 生位即得斷名。非隨眠斷故纒方名斷。或應
T1562_.29.0598a14: 隨眠斷纒方不生。非於未斷時有不生理。彼
T1562_.29.0598a15: 隨眠體亦無斷義。無別物故。如空花等。又
T1562_.29.0598a16: 彼所説若彼隨眠以彼爲體。是隨彼法功能
T1562_.29.0598a17: 性故此亦非善。若欲貪纒所引隨眠即欲貪
T1562_.29.0598a18: 者學心應與欲貪體一。與彼隨眠無別體故。
T1562_.29.0598a19: 學心是學諸欲貪纒非學無學。如何可説若
T1562_.29.0598a20: 彼隨眠以彼爲體。又隨眠位諸欲貪纒已滅
T1562_.29.0598a21: 無體。如何可説有欲貪隨眠。以欲貪爲體故
T1562_.29.0598a22: 彼所説有言無義。又彼所言或此通用四蘊
T1562_.29.0598a23: 爲體。功能隨逐心心所故亦不應理。欲貪
T1562_.29.0598a24: 隨眠體無差別。執差別法以爲自體。非觀理
T1562_.29.0598a25: 者生喜處故。又受想識欲貪所隨。即説名爲
T1562_.29.0598a26: 欲貪自體。亦非鑒者生喜處故。又彼所説此
T1562_.29.0598a27: 相應性亦不相應如諸心所。彼言如有不識
T1562_.29.0598a28: 槃豆時縛迦花。拘枳羅鳥有作是問。拘枳羅
T1562_.29.0598a29: 鳥其色如何。答言。鮮白正似槃豆時縛迦
T1562_.29.0598b01: 花。曾無處説亦無理證。諸心所體是不相應。
T1562_.29.0598b02: 寧説隨眠如諸心所。是相應性亦不相應。若
T1562_.29.0598b03: 作是言心所自體異類行相則不相應所許。
T1562_.29.0598b04: 隨眠與隨眠體異類行相既得相應則不應言
T1562_.29.0598b05: 諸隨眠體。如諸心所亦不相應。又不應許諸
T1562_.29.0598b06: 心所法有不相應。非待相應方建立有不相
T1562_.29.0598b07: 應故。又彼所言隨眠自體不可説故而不記
T1562_.29.0598b08: 別。誠如所言。彼宗隨眠猶如馬角不可説故。
T1562_.29.0598b09: 以要言之。彼宗所執多分無有實體可記。欲
T1562_.29.0598b10: 於佛教求正解者。不應習近如是論師。以聰
T1562_.29.0598b11: 慧人習彼論者。所有覺慧皆漸昧劣。彼論所
T1562_.29.0598b12: 説多不定故。前後義文互相違故。不任詰故。
T1562_.29.0598b13: 越聖教故。對法諸師咸作是説。欲貪等體即
T1562_.29.0598b14: 是隨眠。如契經言。若觸樂受便生欣悦。慶
T1562_.29.0598b15: 慰耽著堅執而住。即於樂受有貪隨眠。此中
T1562_.29.0598b16: 隨眠聲即説*欣悦等。經主此中作如是釋。經
T1562_.29.0598b17: 但説有不言爾時。即有隨眠何所違害。於何
T1562_.29.0598b18: 時有。於彼睡時。或假於因立隨眠想。此釋
T1562_.29.0598b19: 非理。爾時隨眠説現有聲理不成故。謂非正
T1562_.29.0598b20: 起貪纒刹那有貪隨眠可説現有。即於樂受
T1562_.29.0598b21: 有貪隨眠言顯樂受中現有隨眠故。又隨眠
T1562_.29.0598b22: 自體應不可知故。謂經所説有隨眠聲若有
T1562_.29.0598b23: 性倶。若即有性於無體法理倶不成。無非有
T1562_.29.0598b24: 倶及有性故。又經但説有隨眠言。寧知非爾
T1562_.29.0598b25: 時於餘時方有。有謂有體。是現有義。如契經
T1562_.29.0598b26: 説。於諸欲中若有欲貪心被縛住。乃至廣説。
T1562_.29.0598b27: 又如經説。有諸有情於可愛境有欲有貪。乃
T1562_.29.0598b28: 至廣説。豈亦執此有及縛言。非於爾時餘時
T1562_.29.0598b29: 有縛。又如經説。此無故彼無。豈亦可言是餘
T1562_.29.0598c01: 時無義。故經主釋定爲非理。由此已遣於因
T1562_.29.0598c02: 假立。謂經但説有隨眠言。寧知説因非隨眠
T1562_.29.0598c03: 體。又隨眠體爾時無故。不應於有立非有名。
T1562_.29.0598c04: 故知隨眠即欲貪等。於自相續隨増眠故。然
T1562_.29.0598c05: 我今釋大母經中欲貪隨眠即欲貪體。非此
T1562_.29.0598c06: 意辯諸隨眠得。欲貪隨眠所隨増者是隨縛
T1562_.29.0598c07: 義。如何隨縛非由自體由起得故。如強怨敵
T1562_.29.0598c08: 雖住遠方密遣使隨伺求瑕隙。故本論釋總
T1562_.29.0598c09: 隨眠名。謂恒隨行及恒隨縛。此説起得非顯
T1562_.29.0598c10: 得體。又即彼經言并隨眠斷者。顯欲貪纒
T1562_.29.0598c11: 無餘盡義。謂斷八品修所斷時。一品隨眠猶
T1562_.29.0598c12: 能隨縛。爲顯體斷説正遣除。并隨眠斷言顯
T1562_.29.0598c13: 隨縛皆盡。如契經説。於此所生無量種類惡
T1562_.29.0598c14: 不善法。無餘永滅并隨縛斷。此意亦顯并隨
T1562_.29.0598c15: 眠滅。是故隨眠即欲貪等非隨界等。其理善
T1562_.29.0598c16: 成。分別論師作如是説。諸隨眠體是不相應。
T1562_.29.0598c17: 不覺不思有隨眠故。謂契經説。不覺不思亦
T1562_.29.0598c18: 爲隨眠隨増隨縛。又道煩惱應倶時故。謂聖
T1562_.29.0598c19: 道起與心相應。若斷與心相應煩惱。則應聖
T1562_.29.0598c20: 道有煩惱倶。又應非無學亦無煩惱故。謂執
T1562_.29.0598c21: 隨眠心相應者。異生有學善無記心現在前
T1562_.29.0598c22: 時應無煩惱。然非所許。故知隨眠是不相
T1562_.29.0598c23: 應行蘊所攝。此可破經部非預我宗。我宗許
T1562_.29.0598c24: 去來有實體故。謂雖現在不覺不思。而爲去
T1562_.29.0598c25: 來覺思所引。諸隨眠體與心相應實相隨眠
T1562_.29.0598c26: 隨増隨縛。乃至未斷覺思等前。於相續中恒
T1562_.29.0598c27: 現起得隨増隨縛曾無間斷。由此亦無道惑
T1562_.29.0598c28: 倶失。亦無非無學有無煩惱過。以煩惱得非
T1562_.29.0598c29: 煩惱故。由此去來煩惱縛故。如汝宗聖者現
T1562_.29.0599a01: 起煩惱時無煩惱道倶及成異生過。我宗有學
T1562_.29.0599a02: 起聖道時無道煩惱倶及無煩惱失。又何用
T1562_.29.0599a03: 執此不相應以能爲因生諸纒故。此不應理。
T1562_.29.0599a04: 曾無説故。佛説煩惱但以無明相不律儀。非
T1562_.29.0599a05: 理作意邪分別等爲因故生。不説隨眠爲因
T1562_.29.0599a06: 故起。然分別論及經部師妄執隨眠爲纒因
T1562_.29.0599a07: 性。又此所計有太過失。謂若隨眠爲纒因
T1562_.29.0599a08: 故。執隨眠體是不相應。經説無明因謂非理
T1562_.29.0599a09: 作意。此非理作意應是不相應。此不許然彼
T1562_.29.0599a10: 云何爾。又隨眠體若許相應。可能爲纒隨眠
T1562_.29.0599a11: 因性。非餘妄計不相應者。以契經説。諸有苾
T1562_.29.0599a12: 芻。於彼彼事中。若多起尋伺。由此由此心
T1562_.29.0599a13: 便沈著。又如是理世現可知。以下欲貪先數
T1562_.29.0599a14: 現起。後便數起上品欲貪。又若隨眠非相應
T1562_.29.0599a15: 性。唯此能作貪等纒因。未離欲貪諸有情類。
T1562_.29.0599a16: 若遇境界纒起應同。以現生因無差別故。既
T1562_.29.0599a17: 不許爾。故執隨眠與纒爲因。定爲横計。然隨
T1562_.29.0599a18: 眠體定是相應。以經説隨眠爲歡悦等故。謂
T1562_.29.0599a19: 前所引契經中説。若觸樂受生歡悦等。即於
T1562_.29.0599a20: 樂受有貪隨眠。非不相應名歡悦等。又經説
T1562_.29.0599a21: 隨眠映蔽心等。故謂契經説貪映蔽心。由此
T1562_.29.0599a22: 便能行身語意惡行。若隨眠體是不相應。應
T1562_.29.0599a23: 一切時造諸惡行。又契經説。心受貪染若隨
T1562_.29.0599a24: 眠體。是不相應應不染心。或應恒染。若謂
T1562_.29.0599a25: 所引皆是諸纒。此中並無隨眠聲故。如何不
T1562_.29.0599a26: 謂皆是隨眠。以於此中無纒聲故。又彼所釋
T1562_.29.0599a27: 違害自宗。若無隨眠聲即執爲纒者。如契經
T1562_.29.0599a28: 説。無明爲因生貪瞋癡。亦應執纒爲因生纒。
T1562_.29.0599a29: 非隨眠力。是則違害先所立宗隨眠爲因生
T1562_.29.0599b01: 諸纒義。又隨眠體若不相應。彼與善心爲相
T1562_.29.0599b02: 違不。若相違者。則諸善心應畢竟不生隨眠
T1562_.29.0599b03: 恒有故。不相違者。則諸隨眠應不染惱心。然
T1562_.29.0599b04: 經説染惱。如契經説。貪染惱心令不解脱。無
T1562_.29.0599b05: 明染慧令不清淨。若謂貪染惱非貪隨眠。以
T1562_.29.0599b06: 何理爲因證知如是。如貪染爲性能染惱心。
T1562_.29.0599b07: 如是貪隨眠亦染爲性。如何不説能染惱心。
T1562_.29.0599b08: 又如愛結體即是愛能染惱心。應貪隨眠體
T1562_.29.0599b09: 即是貪亦能染惱。或彼應辨差別因縁。由何
T1562_.29.0599b10: 愛結是相應性。貪隨眠體是不相應。佛觀有
T1562_.29.0599b11: 情意樂差別。於諸煩惱立種種名。如一欲貪
T1562_.29.0599b12: 説名欲漏欲取欲扼欲貪隨眠欲瀑流貪欲蓋
T1562_.29.0599b13: 愛結等種種名。於一欲貪差別名内。若隨眠
T1562_.29.0599b14: 體是不相應。執是欲貪之隨眠者。則欲漏等
T1562_.29.0599b15: 應不相應。亦應執爲欲之漏等。若欲漏等非
T1562_.29.0599b16: 不相應。應許隨眠是相應法。等是欲貪名差
T1562_.29.0599b17: 別故。由此理證欲貪隨眠體即欲貪能爲染
T1562_.29.0599b18: 惱。以契經説貪染惱心令不解脱。故不可執
T1562_.29.0599b19: 隨眠恒有。是不相應。以諸善心容有起位。
T1562_.29.0599b20: 故隨眠體定是相應。經主此中先叙尊者法
T1562_.29.0599b21: 勝所説。以諸隨眠染惱心故。覆障心故。能違
T1562_.29.0599b22: 善故。非不相應。後即斥言。此皆非證。許隨眠
T1562_.29.0599b23: 體是不相應。不許隨眠爲上三事。但許三事
T1562_.29.0599b24: 是纒所爲。此都未詳彼大徳意。彼大徳意如
T1562_.29.0599b25: 我先辯。若謂隨眠如煩惱得。體雖恒有不障
T1562_.29.0599b26: 善心。此亦不然。隨眠煩惱差別名體曾無説
T1562_.29.0599b27: 故。且分別論執隨眠體是不相應可少有用。
T1562_.29.0599b28: 彼宗非撥過去未來。勿煩惱生無有因故。然
T1562_.29.0599b29: 犢子部信有去來。執有隨眠非相應法。如是
T1562_.29.0599c01: 所執極爲無用。如彼論言。諸欲貪纒一切皆
T1562_.29.0599c02: 是欲貪隨眠。有欲貪隨眠非欲貪纒。謂不相
T1562_.29.0599c03: 應行欲貪隨眠。何縁彼部作如是執。以經論
T1562_.29.0599c04: 文倶可得故。釋彼一切皆如前説。若但如文
T1562_.29.0599c05: 而取義者。如契經説。有色隨眠。此文亦應
T1562_.29.0599c06: 不別觀察。解釋理趣如文而取。則隨眠體非
T1562_.29.0599c07: 唯可執。通相應性及不相應。亦應執通有色
T1562_.29.0599c08: 無色。有見無見等種種差別門。又彼何縁憎
T1562_.29.0599c09: 背諸得。若信有得具能釋通。諸聖教中幽隱
T1562_.29.0599c10: 文義。諸邪執類不能如實設難彈斥信有得
T1562_.29.0599c11: 宗。執不相應隨眠論者。常爲無量過難所隨。
T1562_.29.0599c12: 不能釋通聖教文義。而固方便背正執邪。未
T1562_.29.0599c13: 審蘊何在心故爾。何勞徴問。以諸世間得及
T1562_.29.0599c14: 前因無始皆等。而現見有唯貪猛利。廣説乃
T1562_.29.0599c15: 至。有雜行者。非無別因有如是事故。應由別
T1562_.29.0599c16: 有不相應隨眠此亦不然。若信實有去來二
T1562_.29.0599c17: 世。雖不別立不相應行名爲隨眠。貪猛利等
T1562_.29.0599c18: 皆得成就。謂由近遠二同類因境等別縁資
T1562_.29.0599c19: 助覺發。令其引果勢力別故。且止廣諍。如
T1562_.29.0599c20: 契經言。有貪隨眠此何爲體色無色愛。佛説
T1562_.29.0599c21: 有貪此名何因唯於彼立彼貪。多託内門轉
T1562_.29.0599c22: 故。謂欲界貪多於欲境外門而轉。不名有貪。
T1562_.29.0599c23: 上二界貪多於定境内門而轉。故名有貪。又
T1562_.29.0599c24: 由有人於色無色起解脱想。爲遮彼故。謂上
T1562_.29.0599c25: 二界有求解脱。妄想爲先得生於彼。故有計
T1562_.29.0599c26: 彼爲眞解脱。佛爲遮其眞解脱想。故於上界
T1562_.29.0599c27: 立以有名。貪二界貪立有貪想。夫言有者是
T1562_.29.0599c28: 生身義。此則顯示欲求解脱。於一切有不應
T1562_.29.0599c29: 希求。經主於斯復作是釋。此中自體立以有
T1562_.29.0600a01: 名。彼諸有情多於等至及所依止深生味著。
T1562_.29.0600a02: 故説彼唯味著自體非味著境。離欲貪故。由
T1562_.29.0600a03: 此唯彼立有貪名。此釋與前義有何別。謂前
T1562_.29.0600a04: 已説上二界貪多於定境内門而轉。又説有
T1562_.29.0600a05: 人於色無色生身有境起解脱想。則爲已説
T1562_.29.0600a06: 定及生身皆得有名倶自體故。詳經主釋。義
T1562_.29.0600a07: 不異前。但搆浮詞似有少異。上座説有二類
T1562_.29.0600a08: 隨眠。一唯欲纒。二通三界。自興疑問。豈不有
T1562_.29.0600a09: 貪。有論説言。唯上二界都無聖教。於色無色
T1562_.29.0600a10: 偏説有聲。故難依信。然於處處諸聖教中。皆
T1562_.29.0600a11: 以有聲通説三界。豈不於境亦説有聲。欲貪
T1562_.29.0600a12: 隨眠不應別立。此難非理。轉有異故。謂諸
T1562_.29.0600a13: 欲貪於外門轉。内門轉者説名有貪。又如耽
T1562_.29.0600a14: 境與耽有異。所引隨眠差別亦爾。又縁境界
T1562_.29.0600a15: 縁生身貪。對治不同故別立二。又必損伏欲
T1562_.29.0600a16: 貪及瞋。外仙方能入色無色。故欲貪體非即
T1562_.29.0600a17: 有貪。以彼有情縁自相續。我愛隨逐恒無斷
T1562_.29.0600a18: 故。上座於斯極爲惡立隨眠差別。以欲貪聲
T1562_.29.0600a19: 容説一切欲界貪故。欲界生身亦欲界攝。如
T1562_.29.0600a20: 何縁彼貪非欲貪。如説色貪非唯縁色。總説
T1562_.29.0600a21: 一切縁色界貪。如是欲貪非唯縁欲總説一
T1562_.29.0600a22: 切縁欲界貪。上座所持契經亦説。若縁欲界
T1562_.29.0600a23: 起染起貪起阿頼耶起尼延底。起諸耽著。是
T1562_.29.0600a24: 欲貪相。故執有貪通三界者。非爲善執。又
T1562_.29.0600a25: 非佛説唯通三界可説有聲。所以者何。有聲
T1562_.29.0600a26: 或説一界少分二界少分三界少分。如七有
T1562_.29.0600a27: 經極七有等。如應配釋。故此所説欲貪隨眠。
T1562_.29.0600a28: 通攝一切欲界貪盡。餘二界愛總名有貪。立
T1562_.29.0600a29: 名因縁。如先已辨。若唯縁内貪名有貪。則
T1562_.29.0600b01: 色界中色聲觸愛。非縁内起應非有貪。則諸
T1562_.29.0600b02: 隨眠應立有八。又言有者。不唯生身。以契
T1562_.29.0600b03: 經中説業有中有。故如欲有聲兼説欲境。如
T1562_.29.0600b04: 是欲界縁生身貪亦是欲貪隨眠所攝。是故
T1562_.29.0600b05: 一切欲界繋貪。皆以欲貪隨眠聲説。或於
T1562_.29.0600b06: 欲境亦説有聲。欲貪隨眠別説無用。言轉異
T1562_.29.0600b07: 故。理亦不然。説多分言容可爾故。謂約多分
T1562_.29.0600b08: 理則可。然以欲界貪多外門。轉色無色愛多
T1562_.29.0600b09: 於内門。非執欲貪。唯縁外起。唯縁内起。方
T1562_.29.0600b10: 名有貪。可説二貪轉異故別。或彼應許色無
T1562_.29.0600b11: 色貪一向無縁外門轉者。又諸耽境即是耽
T1562_.29.0600b12: 有。以諸境界亦名有故。或諸耽有即是耽境。
T1562_.29.0600b13: 諸有亦爲境界攝故。由此所言。又如耽境與
T1562_.29.0600b14: 耽有異。非爲善説。又彼所説由境身貪對治
T1562_.29.0600b15: 不同別立二者。此言對治爲別爲通。若謂此
T1562_.29.0600b16: 言約別對治。即境界貪應分多種。謂色聲等
T1562_.29.0600b17: 諸境界貪。制伏對治各有異故。若謂此言約
T1562_.29.0600b18: 通對治。此二對治有異有同。如何定言對治
T1562_.29.0600b19: 有異。或色無色二界中貪治有不同。應亦分
T1562_.29.0600b20: 二。又言損伏欲貪及瞋。外仙方能入色無色。
T1562_.29.0600b21: 故欲貪體非即有貪。以彼有情縁自相續。我
T1562_.29.0600b22: 愛隨逐恒無斷者。此言極與聖教理違。唯不
T1562_.29.0600b23: 現行名爲損伏。若欲界繋縁生身貪。亦名有
T1562_.29.0600b24: 貪亦名我愛。若此我愛恒隨現行。彼定無容
T1562_.29.0600b25: 入色無色。若不損伏下生身貪。而諸外仙容
T1562_.29.0600b26: 入上地。則不應説伏欲貪瞋。外仙方能入色
T1562_.29.0600b27: 無色。若謂現起欲境貪瞋。能障外仙入色無
T1562_.29.0600b28: 色。非欲界繋縁生身貪。能障外仙此有何理。
T1562_.29.0600b29: 厭下身境方生上故。雖彼復言。豈不乃至阿
T1562_.29.0600c01: 羅漢向住欲界者。於欲界身有我慢愛必無
T1562_.29.0600c02: 是事。或何不許阿羅漢果亦有是事。若離
T1562_.29.0600c03: 欲界染不斷欲界貪。離有頂染時亦應無斷
T1562_.29.0600c04: 理。由彼於此非對治故。或應一切下地煩惱
T1562_.29.0600c05: 與有頂染倶時斷滅。修前治道便爲無用。或
T1562_.29.0600c06: 應説彼差別因縁。等欲界貪斷有漸頓。若謂
T1562_.29.0600c07: 此證由安隱經。不爾。不了彼經義故。謂彼具
T1562_.29.0600c08: 壽已見諦理。依修所斷欲界所繋我愛我慢。
T1562_.29.0600c09: 故作是言。我色等中不隨執我。然於如是五
T1562_.29.0600c10: 取蘊中。有我慢愛隨眠未斷。謂此煩惱隨身
T1562_.29.0600c11: 見行。身見斷故此不現起。然猶未永斷。未得
T1562_.29.0600c12: 對治故。作如是釋。何所相違有所相違。謂
T1562_.29.0600c13: 彼經説。佛爲彼説此法門時具壽安隱成阿
T1562_.29.0600c14: 羅漢。諸漏永盡心善解脱。由此知彼先是不
T1562_.29.0600c15: 還。曾已進修阿羅漢向。於出觀位作如是言。
T1562_.29.0600c16: 我色等中乃至廣説佛爲説法。經但言成阿
T1562_.29.0600c17: 羅漢果。不言餘故。此不成證。彼契經中偏
T1562_.29.0600c18: 擧所得最勝果故。如拊掌喩契經等説。非諸
T1562_.29.0600c19: 聖者作是尋思。我我似何。乃至廣説。世尊方
T1562_.29.0600c20: 便開悟其心。經但言成阿羅漢果。謂經説彼
T1562_.29.0600c21: 悟佛所言成阿羅漢心善解脱。非説異生聞
T1562_.29.0600c22: 法頓證阿羅漢果。作是説者。偏擧最勝。此亦
T1562_.29.0600c23: 應然。或彼契經約取蘊類作如是説。然於
T1562_.29.0600c24: 如是五取蘊中。有我慢愛隨眠未斷。理實但
T1562_.29.0600c25: 有上取蘊中我慢我愛。自稱釋子必不應言
T1562_.29.0600c26: 已離欲貪。猶有欲界我慢我愛隨眠未斷。況
T1562_.29.0600c27: 言此二恒隨現行。是故有貪唯色無色非於
T1562_.29.0600c28: 欲界。其理極成。既説有貪在上二界。義准欲
T1562_.29.0600c29: 界貪名欲貪。故於頌中不別顯示
T1562_.29.0601a01: *説一切有部順正理論卷*第四十五
T1562_.29.0601a02:
T1562_.29.0601a03:
T1562_.29.0601a04:
T1562_.29.0601a05: 阿毘達磨順正理論卷第四十六
T1562_.29.0601a06:   尊者衆賢造
T1562_.29.0601a07:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0601a08:   *辯隨眠品第五之二
T1562_.29.0601a09: 如前所説六種隨眠。復約異門建立爲十。如
T1562_.29.0601a10: 何成十。頌曰
T1562_.29.0601a11:     六由見異十 異謂有身見
T1562_.29.0601a12:     邊執見邪見 見取戒禁取
T1562_.29.0601a13: 論曰。六隨眠中見行異爲五餘非見。五積數
T1562_.29.0601a14: 總成十故。於十中五是見性。一有身見。二
T1562_.29.0601a15: 邊執見。三邪見。四見取。五戒禁取。五非見
T1562_.29.0601a16: 性。一貪。二瞋。三慢。四無明五疑。見與非見
T1562_.29.0601a17: 合成十種。又即六種復約異門建立。便成九
T1562_.29.0601a18: 十八種。依何門建立成九十八耶。頌曰
T1562_.29.0601a19:     六行部界異 故成九十八
T1562_.29.0601a20:     欲見苦等斷 十七七八四
T1562_.29.0601a21:     謂如次具離 三二見見疑
T1562_.29.0601a22:     色無色除瞋 餘等如欲説
T1562_.29.0601a23: 論曰。六種隨眠由行部界門差別故成九十
T1562_.29.0601a24: 八。謂於六中由見行異建立爲十如前已辯。
T1562_.29.0601a25: 即此所*辯十種隨眠。部界不同成九十八。部
T1562_.29.0601a26: 謂見四諦修所斷五部。界謂欲色無色三界。
T1562_.29.0601a27: 且於欲界五部不同乘十隨眠成三十六。謂
T1562_.29.0601a28: 見苦諦至修所斷。如次有十七七八。四即上
T1562_.29.0601a29: 五部於十隨眠。一二一一如其次第。具離三
T1562_.29.0601b01: 見二見見疑。謂見苦諦所斷具十。一切皆違
T1562_.29.0601b02: 見苦諦故。見集滅諦所斷各七。離有身見邊
T1562_.29.0601b03: 見戒取。見道諦所斷八。於前七増戒取。修所
T1562_.29.0601b04: 斷四。離見及疑。如是合成三十六種。前三十
T1562_.29.0601b05: 二名見所斷。纔見諦時彼則斷故。最後有四
T1562_.29.0601b06: 名修所斷。見四諦已後後時中數數習道彼
T1562_.29.0601b07: 方斷故。由此已顯十隨眠中。薩迦耶見唯
T1562_.29.0601b08: 在一部。謂見苦所斷邊執見亦爾。戒禁取通
T1562_.29.0601b09: 在二部。謂見苦見道所斷。邪見通四部。謂見
T1562_.29.0601b10: 苦集滅道所斷。見取疑亦爾。餘貪等四各通
T1562_.29.0601b11: 五部。謂見四諦及修所斷。如是總説見分十
T1562_.29.0601b12: 二。疑分爲四餘四各五。故欲界中有三十六。
T1562_.29.0601b13: 經主於此自問答言。此中何相見苦所斷。乃
T1562_.29.0601b14: 至何相是修所斷。若縁見此所斷爲境名見。
T1562_.29.0601b15: 此所斷餘名修所斷。此不應理。所以者何。遍
T1562_.29.0601b16: 行隨眠縁五部故。則見苦集所斷隨眠。亦應
T1562_.29.0601b17: 通是見集苦等所斷。又見滅道所斷隨眠。縁
T1562_.29.0601b18: 非所斷法。當言何所斷。故彼非善立所斷相
T1562_.29.0601b19: 應言。若見縁苦爲境名爲見苦。即是苦法苦
T1562_.29.0601b20: 類智忍。此二所斷總説名爲見苦所斷。乃至
T1562_.29.0601b21: 見道所斷亦然。數習名修。謂見迹者爲得上
T1562_.29.0601b22: 義。於苦等智數數熏習。説名爲修。此道所除
T1562_.29.0601b23: 名修所斷。是名爲善立所斷相。色無色界五
T1562_.29.0601b24: 部各除瞋。餘與欲同。故各三十一。由是一切
T1562_.29.0601b25: 正理論師。以六隨眠約行部界門差別故立
T1562_.29.0601b26: 九十八。於此所辯九十八中。八十八見所斷
T1562_.29.0601b27: 忍所害故。十隨眠修所斷智所害故。何縁於
T1562_.29.0601b28: 此約界不同建立隨眠非約地異。如無欲色
T1562_.29.0601b29: 異界隨眠於一事中倶隨増理。初二靜慮異
T1562_.29.0601c01: 地亦然。若謂地雖殊而有同對治。非欲色界
T1562_.29.0601c02: 對治有同。是則不應別立無色。以無色與色
T1562_.29.0601c03: 有同對治故。若修所斷對治漸生。故色無色
T1562_.29.0601c04: 應別立者。諸地亦爾。何不別説。故應立二
T1562_.29.0601c05: 百八十四隨眠。設許如斯亦無有過。且約界
T1562_.29.0601c06: 異立九十八。所以然者。由離界貪建立遍知
T1562_.29.0601c07: 沙門果故。謂立此二由斷隨眠。此斷隨眠約
T1562_.29.0601c08: 界非地。故不約地建立隨眠。宿舊師言。佛
T1562_.29.0601c09: 於法性明了通達能説示他。定應善觀四靜
T1562_.29.0601c10: 慮地諸煩惱法性少相似雖有四地而合説
T1562_.29.0601c11: 一。於四無色合説亦然。經但説色貪無色貪
T1562_.29.0601c12: 等故。由此義故正理論師建立隨眠約界非
T1562_.29.0601c13: 地。如何四地性少相似。有説。同是攝支地
T1562_.29.0601c14: 故。此釋非理。所以者何。諸近分地中有生煩
T1562_.29.0601c15: 惱故。有説。同是遍照地攝故。有説。等是色貪
T1562_.29.0601c16: 類惑故。我説。此中少相似者。唯薄伽梵明了
T1562_.29.0601c17: 通達。要於永斷第四靜慮下下品惑方立遍
T1562_.29.0601c18: 知。下位不然。故知四地必有少分性類相似。
T1562_.29.0601c19: 非上地煩惱能縁縛下地。下三靜慮得離繋
T1562_.29.0601c20: 時。寧不別立斷遍知體。定知一類煩惱未除。
T1562_.29.0601c21: 雖已離繋與繋相似。要同類惑永斷無餘。方
T1562_.29.0601c22: 得名爲究竟離繋。故唯約界建立隨眠不約
T1562_.29.0601c23: 地立。於理爲勝有餘師説。如有爲怨禁在囹
T1562_.29.0601c24: 圄。方便走出乃至未到。與怨城林田空閑等
T1562_.29.0601c25: 不相似處。雖越怨獄未大安隱。如是若斷下
T1562_.29.0601c26: 三定貪。未到彼貪不相似處。雖越少分未大
T1562_.29.0601c27: 安隱。故唯約界建立隨眠。有餘師言。若越
T1562_.29.0601c28: 欲界便爲已越。多趣多生大蘊處界無量苦
T1562_.29.0601c29: 法。若越色界。便爲已越一取蘊全多處多界。
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