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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_.29.0596a01: 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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