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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_.29.0636a01:     從衆縁方有 此有是世俗
T1562_.29.0636a02:     雖生體無別 此有是勝義
T1562_.29.0636a03: 又言無未來受用無盡故。非未來世受用可
T1562_.29.0636a04: 盡。此亦非理。如生死法用無盡期有極成故。
T1562_.29.0636a05: 無有情類本無而生。無數有情久已滅度。而
T1562_.29.0636a06: 生死法受用無盡。以此現在比知未來。雖無
T1562_.29.0636a07: 盡期而非不有。又言去來有相無故。謂變礙
T1562_.29.0636a08: 故説名爲色。去來不然。故非實有。此亦非
T1562_.29.0636a09: 理。約少分故。謂非一切現在諸色皆有變礙。
T1562_.29.0636a10: 然非是無或應如識許是實有。如契經言。了
T1562_.29.0636a11: 別了別故名爲識。何所了別謂了別色。至了
T1562_.29.0636a12: 別法非汝所宗。識縁過未有所了別然許識
T1562_.29.0636a13: 體是有非無現在有故。由此彼説遮有不成。
T1562_.29.0636a14: 又言去來體非實有。若是實有應障礙故。謂
T1562_.29.0636a15: 有色物必據處所。互相障礙已滅未生。色若
T1562_.29.0636a16: 實有應有障礙。既無障礙應非是色。由有此
T1562_.29.0636a17: 失故知實無。此亦非理如汝宗説。非有而生
T1562_.29.0636a18: 法闕故。謂如汝説非有而生唯未來生定
T1562_.29.0636a19: 非過去。如是我説有法障礙。唯現有礙定非
T1562_.29.0636a20: 去來。現在位中有別用故。有餘師説。未來
T1562_.29.0636a21: 世燈爲已然不。若已然者與現在燈應無差
T1562_.29.0636a22: 別。若不然者應體非燈。此責不然。唯有體故。
T1562_.29.0636a23: 謂去來世體有用無體。謂去來所知法性有
T1562_.29.0636a24: 所知性。故説爲有。非謂去來有然等用。或
T1562_.29.0636a25: 應如識許是實有。如汝許有無所縁識無所
T1562_.29.0636a26: 了別而體非無。我未來燈亦復如是。雖無然
T1562_.29.0636a27: 用而體非無。又言去來非眼取故。若去來色
T1562_.29.0636a28: 是實有者。何故不爲眼所取耶。此亦不然。眼
T1562_.29.0636a29: 根唯以有勝用色爲境界故。三世諸法體相
T1562_.29.0636b01: 雖同。而有性異。如前已辯。不可以眼色爲境
T1562_.29.0636b02: 故。便抑難令取一切色。一極微色不可取故。
T1562_.29.0636b03: 由此取現不取去來。位別用殊不應爲難。又
T1562_.29.0636b04: 言彼無有爲相故。謂去來世有爲相無。又非
T1562_.29.0636b05: 無爲故非實有。此亦非理。彼法性故。謂未
T1562_.29.0636b06: 來是可滅法性。現在世是正滅法性。過去世
T1562_.29.0636b07: 是已滅法性。故彼皆非離有爲相。諸可生法
T1562_.29.0636b08: 因力故生。此法生義如前已辯。諸不生法是
T1562_.29.0636b09: 生法種類。故彼亦受可生法性名。所以不生
T1562_.29.0636b10: 由縁闕故。此縁闕義如前已辯。或應以識爲
T1562_.29.0636b11: 同法喩。如汝許有縁無境識。無所了別而體
T1562_.29.0636b12: 非無。如是汝心謂去來世無有爲相何。妨是
T1562_.29.0636b13: 有。又汝現在不應有生。體已生故。非有住異
T1562_.29.0636b14: 纔生無間許即滅故。亦無有滅。以汝所宗。滅
T1562_.29.0636b15: 名爲無。現是有故。又汝宗許諸有爲相依相
T1562_.29.0636b16: 續立。非一刹那故。汝刹那亦應非有
T1562_.29.0636b17: *説一切有部順正理論*卷第五十二
T1562_.29.0636b18:
T1562_.29.0636b19:
T1562_.29.0636b20:
T1562_.29.0636b21: 阿毘達磨順正理論卷第五十三
T1562_.29.0636b22:   尊者衆賢造
T1562_.29.0636b23:  *三藏法師玄奘奉  詔譯 
T1562_.29.0636b24:   *辯隨眠品第五之九
T1562_.29.0636b25: 辯隨眠。於如是位繋如是事。傍論已了。今
T1562_.29.0636b26: 於此中復應思擇。諸事未斷彼必被繋耶。設
T1562_.29.0636b27: 事被繋彼必未斷耶。若事未斷彼必被繋。有
T1562_.29.0636b28: 事被繋而非未斷。繋非未斷其相云何。頌曰
T1562_.29.0636b29:     於見苦已斷 餘遍行隨眠
T1562_.29.0636c01:     及前品已斷 餘縁此猶繋
T1562_.29.0636c02: 論曰。且見道位苦智已生集智未生。見苦所
T1562_.29.0636c03: 斷諸事已斷。見集所斷遍行隨眠。若未永斷
T1562_.29.0636c04: 能縁此者於此猶繋。及修道位隨何道生。九
T1562_.29.0636c05: 品事中前品已斷餘未斷品。所有隨眠能縁
T1562_.29.0636c06: 此者於此猶繋。及聲兼明。前前已斷。後後未
T1562_.29.0636c07: 斷。皆能繋義。此中何用説縁此言。修斷九品
T1562_.29.0636c08: 必相縁故。非是所縁者有時非所縁。故縁此
T1562_.29.0636c09: 言定爲無用。若謂別説有不能縁即遍行中
T1562_.29.0636c10: 亦應簡別。以有見集所斷遍行。不縁見苦所
T1562_.29.0636c11: 斷事故。經主何意簡此非彼。今詳經主或作
T1562_.29.0636c12: 是思。此中所言前品已斷。約世俗道隨其所
T1562_.29.0636c13: 應。總分見修所斷煩惱。以爲九品漸次斷除。
T1562_.29.0636c14: 前品已斷中有餘未斷品。遍行煩惱亦能爲
T1562_.29.0636c15: 繋。簡縁他地遍行隨眠。説縁此言可成有用。
T1562_.29.0636c16: 然於前説餘遍行中。闕縁此言義不成立。或
T1562_.29.0636c17: 應以後所説及聲。兼顯前文攝縁此義。謂於
T1562_.29.0636c18: 前説見苦已斷。及此前品已斷事中。皆有所
T1562_.29.0636c19: 餘縁此猶繋。此文雜亂於見位中。餘及遍行
T1562_.29.0636c20: 應隨去一。然此煩説闕縁此言。應問慈尊自
T1562_.29.0636c21: 言意趣。何事有幾隨眠隨増。此中但應辯所
T1562_.29.0636c22: 縁相。謂辯何法何識所縁。則易了知此所繋
T1562_.29.0636c23: 事。定有爾所隨眠隨増。且法與識數各有幾。
T1562_.29.0636c24: 諸法雖多略爲十六。三界五部及諸無漏。能
T1562_.29.0636c25: 縁彼識名數亦然。此中何法爲幾識境。頌
T1562_.29.0636c26:
T1562_.29.0636c27:     見苦集修斷 若欲界所繋
T1562_.29.0636c28:     自界三色一 無漏識所行
T1562_.29.0636c29:     色自下各三 上一淨識境
T1562_.29.0637a01:     無色通三界 各三淨識行
T1562_.29.0637a02:     見滅道所斷 皆増自識行
T1562_.29.0637a03:     無漏三界中 後三淨識境
T1562_.29.0637a04: 論曰。若欲界繋見苦見集修所斷法各五識
T1562_.29.0637a05: 縁。謂自界三即如前説。及色界一即修所斷。
T1562_.29.0637a06: 無漏第五皆容縁故。且欲界繋見苦斷法。爲
T1562_.29.0637a07: 自界三識所縁者。謂欲見苦所斷一切。及欲
T1562_.29.0637a08: 見集所斷遍行。欲修所斷善無記識。色修所
T1562_.29.0637a09: 斷善識非餘。無漏識中唯法智品。見集修斷
T1562_.29.0637a10: 如應當知。若色界繋即前所説。三部諸法各
T1562_.29.0637a11: 八識縁。謂自下三。皆如前説。及上界一即修
T1562_.29.0637a12: 所斷。無漏第八皆容縁故。且色界繋見苦斷
T1562_.29.0637a13: 法。爲自界三及上界一識所縁者。准前應知。
T1562_.29.0637a14: 爲下界三識所縁者。謂欲見苦見集所斷。上
T1562_.29.0637a15: 縁相應修斷善識。若無漏識唯類智品。見集
T1562_.29.0637a16: 修斷如應當知。若無色繋即前所説。三部諸
T1562_.29.0637a17: 法各十識縁。謂三界三。皆如前説。無漏第
T1562_.29.0637a18: 十皆容縁故。准色界繋如應當知。見滅見道
T1562_.29.0637a19: 所斷諸法。應知一一増自識縁。此復云何。謂
T1562_.29.0637a20: 欲界繋見滅所斷爲六識縁。五識即如前増
T1562_.29.0637a21: 欲見滅斷。見道所斷義准應知。色無色繋見
T1562_.29.0637a22: 滅道斷隨應爲九。十一識縁八十如前各増
T1562_.29.0637a23: 自識。若無漏法爲十識縁。謂三界中各後三
T1562_.29.0637a24: 部。即見滅道修所斷識。無漏第十皆容縁故。
T1562_.29.0637a25: 不委釋者如應當思。應以如前所略建立十
T1562_.29.0637a26: 六法。識蘊在心中。思擇隨眠所隨増事。恐文
T1562_.29.0637a27: 煩廣略示方隅。且有問言。所繋事肉眼根
T1562_.29.0637a28: 有幾隨眠隨増。應觀眼根總唯有二。謂欲色
T1562_.29.0637a29: 界各修所斷。此隨所應欲色修斷。及彼遍行
T1562_.29.0637b01: 隨眠隨増若有問言。縁眼根識。復有幾種隨
T1562_.29.0637b02: 眠隨増應觀此識總有八種。謂欲色界各有
T1562_.29.0637b03: 三識。即見苦集所斷遍倶。及修所斷合而成
T1562_.29.0637b04: 六。無色界一即修所斷。空處近分所攝善識。
T1562_.29.0637b05: 無漏第八皆縁眼根。且應了知一切無漏。決
T1562_.29.0637b06: 定不爲隨眠隨増。前七隨應欲色各三部。無
T1562_.29.0637b07: 色修斷遍隨眠隨増。謂欲界繋見苦所斷遍
T1562_.29.0637b08: 行倶識。欲見苦斷見集斷遍隨眠隨増。翻此
T1562_.29.0637b09: 應知見集斷識。修所斷識欲修所斷。及諸遍
T1562_.29.0637b10: 行隨眠隨増。准此應知。色界三識無色善識。
T1562_.29.0637b11: 能縁第四靜慮眼根。無色修斷及彼遍行隨
T1562_.29.0637b12: 眠隨増。若復有問言。縁縁眼根識。復有幾種
T1562_.29.0637b13: 隨眠隨増。應觀此識有十三種。謂於三界各
T1562_.29.0637b14: 有四識。除見滅斷合成十二。并諸無漏識能
T1562_.29.0637b15: 縁縁眼根。此隨所應三界四部。除見滅斷隨
T1562_.29.0637b16: 眠隨増。謂欲界繋見苦所斷。遍行倶識能縁
T1562_.29.0637b17: 眼根。此識容爲欲見苦斷見集斷遍。修道所
T1562_.29.0637b18: 斷善無記識。及色界繋修斷善識。并法智品
T1562_.29.0637b19: 無漏識。縁此諸能縁縁眼根識。隨應欲界見
T1562_.29.0637b20: 苦見集。修道所斷色修所斷。及彼遍行隨眠
T1562_.29.0637b21: 隨増。餘隨所應當如理釋。乃至無漏縁眼根
T1562_.29.0637b22: 識。此識容爲三界所繋。見道所斷無漏縁識
T1562_.29.0637b23: 修所斷善無漏識。縁此諸能縁縁眼根識。隨
T1562_.29.0637b24: 應三界見道所斷。修所斷遍隨眠隨増。若別
T1562_.29.0637b25: 疏條前十二種。各有爾所隨眠隨増。應言欲
T1562_.29.0637b26: 界見苦所斷諸縁縁識欲見苦斷見集斷遍隨
T1562_.29.0637b27: 眠隨増。翻此應知見集斷識修所斷識。欲修
T1562_.29.0637b28: 所斷及諸遍行隨眠隨増。見道斷識欲見道
T1562_.29.0637b29: 斷。及諸遍行隨眠隨増。然無漏縁唯相應縛。
T1562_.29.0637c01: 所餘但作所縁隨増。准此應知色無色界有
T1562_.29.0637c02: 差別者。見道斷識欲界上界如次應知。縁法
T1562_.29.0637c03: 類品縁眼根識餘所繋事例眼應思。今於此
T1562_.29.0637c04: 中復應思擇。若心由彼名有隨眠。彼於此心
T1562_.29.0637c05: 定隨増不此不決定。謂彼隨眠未斷隨増非
T1562_.29.0637c06: 已斷故。如本論説。彼於此心或有隨増或不
T1562_.29.0637c07: 隨増。云何隨増。謂彼隨眠與此心相應及縁
T1562_.29.0637c08: 心未斷。云何不隨増。謂彼隨眠與此心相應
T1562_.29.0637c09: 已得永斷。何等名曰有隨眠心。有隨眠名依
T1562_.29.0637c10: 何義立。復由何等名有隨眠。且前所言三界
T1562_.29.0637c11: 各五部十五種識名有隨眠心。如是諸心各
T1562_.29.0637c12: 有二種。謂遍非遍行有漏無漏。縁染不染心
T1562_.29.0637c13: 有差別故。依二義立有隨眠名。一是隨眠所
T1562_.29.0637c14: 隨増故。二以隨眠爲助伴故。由隨眠故名有
T1562_.29.0637c15: 隨眠。相應隨眠通斷未斷。所縁唯未斷心名
T1562_.29.0637c16: 有隨眠。云何與心相應煩惱。乃至未斷於心
T1562_.29.0637c17: 隨増。謂彼隨眠能引起得。於心相續能爲拘
T1562_.29.0637c18: 礙。又與來世爲同類因。引相續中心等流起
T1562_.29.0637c19: 故。乃至未斷説於心隨増。斷則不然無隨。増
T1562_.29.0637c20: 義非由斷故令彼離心。故雖已斷而名有彼。
T1562_.29.0637c21: 以助伴性不可壞故。謂對治力於相續中。能
T1562_.29.0637c22: 遮隨眠令不現起。及能遮彼所引起得。於心
T1562_.29.0637c23: 相續不爲拘礙。故説已斷相應隨眠無隨増
T1562_.29.0637c24: 理。非對治力能遮隨眠倶行伴性故。彼雖已
T1562_.29.0637c25: 斷心名有隨眠。若諸隨眠縁心未斷。隨心斷
T1562_.29.0637c26: 未斷於心隨増故。恒令心得有隨眠名。若彼
T1562_.29.0637c27: 縁心隨眠已斷。心不由彼名有隨眠。道力令
T1562_.29.0637c28: 心離隨眠故。雖爲助伴及能所縁。倶非道
T1562_.29.0637c29: 力能令相離。而對助伴能所縁疏故。此有名
T1562_.29.0638a01: 唯據未斷助伴性親斷亦名有。此中身見相
T1562_.29.0638a02: 應之心。由所相應無明身見。隨増伴性名有
T1562_.29.0638a03: 隨眠。由自部餘見集斷遍。唯隨増性名有隨
T1562_.29.0638a04: 眠。所餘倶非故非有彼。其餘見苦見集所斷。
T1562_.29.0638a05: 遍不遍心如理應思。見滅所斷邪見倶心。由
T1562_.29.0638a06: 所相應無明邪見。隨増伴性名有隨眠。由
T1562_.29.0638a07: 自部攝有漏縁遍。唯隨増性名有隨眠。所餘
T1562_.29.0638a08: 倶非故非有彼。其餘見滅見道所斷若縁無
T1562_.29.0638a09: 漏縁有漏心。如其所應例應思擇。修道所斷
T1562_.29.0638a10: 貪相應心。由所相應無明及愛。隨増伴性名
T1562_.29.0638a11: 有隨眠。由自部餘及諸遍行。唯隨増性名有
T1562_.29.0638a12: 隨眠。所餘倶非故非有彼。餘修所斷煩惱倶
T1562_.29.0638a13: 心。如其所應例應思擇。諸修所斷不染汚心。
T1562_.29.0638a14: 由自部攝隨眠及遍。唯隨増性名有隨眠。如
T1562_.29.0638a15: 是所論皆約未斷。彼若斷已有伴性者。唯由
T1562_.29.0638a16: 伴性名有隨眠。依此義門應作是説。頌曰
T1562_.29.0638a17:     有隨眠心二 謂有染無染
T1562_.29.0638a18:     有染心通二 無染局隨増
T1562_.29.0638a19: 論曰。有隨眠心總有二種。有染無染心差別
T1562_.29.0638a20: 故。於中有染所有隨眠。若未斷時相應具二
T1562_.29.0638a21: 所縁唯一。若已斷時相應有一所縁都無。彼
T1562_.29.0638a22: 無染心所有煩惱。唯未斷位名有隨眠。斷已
T1562_.29.0638a23: 都無非助伴故。此縁無染所有隨眠。在有心
T1562_.29.0638a24: 前或倶時斷。斷縁染者通前後倶。相應與心
T1562_.29.0638a25: 必倶時斷。故染通二名有隨眠。無染局一有
T1562_.29.0638a26: 隨増性。如上所辯。十種隨眠次第生時誰前
T1562_.29.0638a27: 誰後。諸隨眠起無定次第。可一切後一切生
T1562_.29.0638a28: 故。然有一類煩惱現行。前後相牽非無次第。
T1562_.29.0638a29: 今且就彼辯次第者。謂有一類不善觀察。由
T1562_.29.0638b01: 邪聞力宿習力故。因縁所引無我行中。最初
T1562_.29.0638b02: 欻生我我所見。次於如是所計行中。迷因謂
T1562_.29.0638b03: 常。迷果謂斷。墮斷邊者便増邪見。執爲最
T1562_.29.0638b04: 勝。即是見取。墮常邊者爲我得樂離衆苦故。
T1562_.29.0638b05: 事自在等修勝生因及解脱道。起戒取已。於
T1562_.29.0638b06: 諸邪師。執因道中有差別故。無師爲決遂復
T1562_.29.0638b07: 生疑。諸所執中誰眞誰妄。隨謂一勝於彼起
T1562_.29.0638b08: 貪。計爲己朋恃而生慢。於他朋見陵蔑起瞋。
T1562_.29.0638b09: 若於其中不決眞妄。疑所擾亂於觀生勞。起
T1562_.29.0638b10: 厭怠心便自諫止。終難決定何用觀察。勝仙
T1562_.29.0638b11: 能了非我所知。彼既自摧勤觀察志。便背
T1562_.29.0638b12: 觀察愛樂無知。由此息心憩無明室。是爲
T1562_.29.0638b13: 一類十種隨眠相牽現行前後次第。復有一
T1562_.29.0638b14: 類禀性愚癡。於諸沙門梵志所説。不能審察
T1562_.29.0638b15: 勝劣有殊。遂復生疑。此中誰勝。因此觀察墮
T1562_.29.0638b16: 我見者。由我見力便執斷常。爲我當來得樂
T1562_.29.0638b17: 離苦。便妄計執顛倒果因。若觀察時墮無我
T1562_.29.0638b18: 者。不了眞實無我理故。便撥無有施等果因。
T1562_.29.0638b19: 於此見中執爲最勝。由見勝徳於中起貪。因
T1562_.29.0638b20: 此於中陵他起慢。於餘見趣憎背起瞋。彼由
T1562_.29.0638b21: 如斯順違歡慼。便起無量煩惱雜染。遠正等
T1562_.29.0638b22: 覺所説聖教。沈淪苦海拔濟爲難。復有於斯
T1562_.29.0638b23: 別立次第。頌曰
T1562_.29.0638b24:     無明疑邪身 邊見戒見取
T1562_.29.0638b25:     貪慢瞋如次 由前引後生
T1562_.29.0638b26: 論曰。謂諸煩惱次第生時。先由無明於諦不
T1562_.29.0638b27: 了。不欲觀苦乃至道諦。由不了故無觀察能。
T1562_.29.0638b28: 既聞二途便懷猶豫。爲苦非苦乃至廣説。若
T1562_.29.0638b29: 遇邪説便生邪見。撥無苦諦乃至廣説。於取
T1562_.29.0638c01: 蘊中既撥無苦。因此便起薩迦耶見。從此復
T1562_.29.0638c02: 執我有斷常。隨執一邊計爲能淨。於如是計
T1562_.29.0638c03: 執爲第一。見已見徳縁之起貪。謂此勝他恃
T1562_.29.0638c04: 而生慢。於他所起違見生瞋。如執我徒憎無
T1562_.29.0638c05: 我見。或於己見取捨位中。必應起瞋憎嫌所
T1562_.29.0638c06: 捨。此依一類辯十隨眠。相牽現行前後次第。
T1562_.29.0638c07: 理實煩惱行相無邊以所待縁有差別故。無
T1562_.29.0638c08: 有決定次第而生。故上所論略標一二諸煩
T1562_.29.0638c09: 惱起。由幾同縁此起因縁乃有多種。或同分
T1562_.29.0638c10: 是此起因縁。謂見有情隨衆同分。定有此類
T1562_.29.0638c11: 煩惱現行。如鴿鴛鴦貪最猛盛。蚖蛇蝮蠍瞋
T1562_.29.0638c12: 最熾然。如是所餘隨類應説。或富樂是此起
T1562_.29.0638c13: 因縁。謂多有情具善意樂。堪逮殊勝。由獲富
T1562_.29.0638c14: 樂。起諸煩惱便無堪能。要捨富樂方堪逮勝。
T1562_.29.0638c15: 或方域是此起因縁。謂生南方貪多猛盛。生
T1562_.29.0638c16: 北方者瞋多熾然。如是餘方隨應當説。或邪
T1562_.29.0638c17: 論是此起因縁。謂習兵書便増瞋恚。聽倡逸
T1562_.29.0638c18: 論便長欲貪。學外道書愚癡轉盛。若聞正法
T1562_.29.0638c19: 煩惱不生。由怖生死貪等息故。或寡聞是此
T1562_.29.0638c20: 起因縁。謂無知人煩惱熾盛。諸多聞者煩惱
T1562_.29.0638c21: 輕微。以習多聞伏煩惱故。或多眠是此起因
T1562_.29.0638c22: 縁。謂多睡眠煩惱増長。或樂等是此起因縁。
T1562_.29.0638c23: 謂樂増貪苦増瞋等。或飮食是此起因縁。謂
T1562_.29.0638c24: 飮酒等煩惱熾盛。或年位是此起因縁。謂少
T1562_.29.0638c25: 壯老起煩惱異。或數習是此起因縁。謂習此
T1562_.29.0638c26: 惑此便増盛。或身境是此起因縁。謂遇與
T1562_.29.0638c27: 身相稱境界。隨應便發此類煩惱。或時分是
T1562_.29.0638c28: 此起因縁。謂有有情於此時分。隨應便發此
T1562_.29.0638c29: 類煩惱。如是等類因縁無邊。然於其中勝唯
T1562_.29.0639a01: 三種。頌曰
T1562_.29.0639a02:     由未斷隨眠 及隨應境現
T1562_.29.0639a03:     非理作意起 説惑具因縁
T1562_.29.0639a04: 論曰。由三因縁諸煩惱起。且如將起欲貪隨
T1562_.29.0639a05: 眠。未斷未遍知欲貪隨眠故。順欲貪境現在
T1562_.29.0639a06: 前故。縁彼非理作意起故。餘隨眠起類此應
T1562_.29.0639a07: 知。未斷未遍知欲貪隨眠者。三縁故説未斷
T1562_.29.0639a08: 遍知。謂得未斷故。對治未生故。未遍知境
T1562_.29.0639a09: 故。又斷有二。一有分斷。二無分斷。故説未
T1562_.29.0639a10: 斷未遍知言。此説隨眠由因力起。順欲貪境
T1562_.29.0639a11: 現在前者。且應徴問此境是何。若謂於中有
T1562_.29.0639a12: 欲貪繋。亦瞋所繋應名瞋境。則順瞋境亦順
T1562_.29.0639a13: 欲貪。如是欲貪境無定故。不應説有順境現
T1562_.29.0639a14: 前。若謂可意名順貪境。此可意境亦非決定。
T1562_.29.0639a15: 一所愛境餘不愛故。若謂遍依一相續説。非
T1562_.29.0639a16: 不決定亦不應理。現見一色於一有情。有時
T1562_.29.0639a17: 順情有時違故。然必應許有定境界。縁彼方
T1562_.29.0639a18: 有欲貪現前。由此故言順貪境現。向所設難
T1562_.29.0639a19: 後當通釋。此則説隨眠由境界力起。縁彼非
T1562_.29.0639a20: 理作意起者。謂有如木境界現前。及有如鑚
T1562_.29.0639a21: 燧非理作意起。鑚境界木欲貪火生。此中何
T1562_.29.0639a22: 名非理作意。謂於上妙衣服花鬘嚴具。塗
T1562_.29.0639a23: 香彫粧彩飾嬌姿所顯女想糞聚。起有情想
T1562_.29.0639a24: 所住持心倶。顛倒警覺名非理作意。此則説
T1562_.29.0639a25: 隨眠由加行力起。若諸隨眠起皆具三因縁。
T1562_.29.0639a26: 云何許有阿羅漢退。非阿羅漢隨眠未斷。且
T1562_.29.0639a27: 非定許煩惱現前。方得名爲阿羅漢退。或
T1562_.29.0639a28: 此且據從前煩惱無間引生故説無過。以煩
T1562_.29.0639a29: 惱生總有二種。一從煩惱無間引生。二次所
T1562_.29.0639b01: 餘非煩惱起。若異此者善無記心無間不應
T1562_.29.0639b02: 有煩惱起。此中不據次所餘生。是故不應擧
T1562_.29.0639b03: 退爲難。或此且據具因縁説。實有唯託境界
T1562_.29.0639b04: 力生。譬喩部師作如是説。由分別力苦樂生
T1562_.29.0639b05: 故。知諸境界體不成實。以佛於彼摩建地迦
T1562_.29.0639b06: 契經中説。諸癩病者觸苦火時以爲樂故。又
T1562_.29.0639b07: 説一色於一有情。名可意境。非於餘故。又如
T1562_.29.0639b08: 淨穢不成實故。謂別生趣同分有情。於一事
T1562_.29.0639b09: 中取淨穢異。既淨穢相非定可得。故無成實
T1562_.29.0639b10: 淨穢二境。正理論者作如是言。一切境界無
T1562_.29.0639b11: 不成實。經説有色樂隨行故。又説貪著可愛
T1562_.29.0639b12: 色故。又言有可愛眼所識色故。又意近行境
T1562_.29.0639b13: 決定故。又契經説。如是色中。淨妙相沒過
T1562_.29.0639b14: 患相現。然爲斷貪説於可愛可瞋癡事。應斷
T1562_.29.0639b15: 貪者。此依不淨了知淨界。由於此中有淨界
T1562_.29.0639b16: 故。説諸母邑爲可愛境。又離貪者不觀彼
T1562_.29.0639b17: 故。又契經説。諸色聚中。皆有愛味過患相
T1562_.29.0639b18: 故。理亦應爾。見諸事中。諸煩惱生有差別故。
T1562_.29.0639b19: 謂於可意諸境事中。雖有生瞋非如貪重。未
T1562_.29.0639b20: 離貪者遇可意事時。任運生貪。分別起瞋
T1562_.29.0639b21: 故。以因加行雖無差別。而見煩惱現行別故。
T1562_.29.0639b22: 知諸境體非不成實。由境界力令彼別故。豈
T1562_.29.0639b23: 不已顯境不成實。許一事中起貪瞋故。不爾
T1562_.29.0639b24: 一聚中容有二境故。謂可意聚中有少可瞋
T1562_.29.0639b25: 相。如妙衣服少被糞塗。諸樂淨人總生憎
T1562_.29.0639b26: 惡。又如於蒜憎其香者。於其味等亦總生嫌。
T1562_.29.0639b27: 於彼味中有生貪者。於彼香等亦總生愛。故
T1562_.29.0639b28: 知諸法同聚倶生。謂一聚中有可貪等法。故
T1562_.29.0639b29: 於一聚容起貪瞋癡。非起貪境即起餘二。故
T1562_.29.0639c01: 諸境界無不成實。若爾既有成實淨相。隨觀
T1562_.29.0639c02: 淨見應皆如實。乘如實見應不生貪。然於境
T1562_.29.0639c03: 中無實淨相。妄計爲淨乘此生貪。故知諸境
T1562_.29.0639c04: 皆不成實。不爾説境非成實者。取不淨見同
T1562_.29.0639c05: 此失故。謂無成實不淨相中。隨觀不淨應非
T1562_.29.0639c06: 如實。此復如何能伏煩惱。若伏煩惱由勝解
T1562_.29.0639c07: 力。是則不應作如是計。要如實見方能離貪。
T1562_.29.0639c08: 起貪要由不如實見。然應境事雖亦實有少
T1562_.29.0639c09: 分淨相。由勝解力觀爲不淨能伏煩惱。雖亦
T1562_.29.0639c10: 實有少分不淨。而増益故於中起貪。又若諸
T1562_.29.0639c11: 法無成實性。但由分別力起貪或離貪。聖教
T1562_.29.0639c12: 如何可作是説。此事可厭此事可欣。此事順
T1562_.29.0639c13: 結此不順結。此事應修此不應修。又若一事
T1562_.29.0639c14: 或有起愛起恚起癡。即言境中可愛等相。不
T1562_.29.0639c15: 成實者豈不曾聞。有懷僻見所作頌義理亦
T1562_.29.0639c16: 應成。如彼論中有如是頌
T1562_.29.0639c17:     以有於一事 見常見無常
T1562_.29.0639c18:     見倶見倶非 故法皆無性
T1562_.29.0639c19: 若爾顛倒亦應不成。於實淨中取爲淨故。不
T1562_.29.0639c20: 爾此中於少淨種。由作意力増益轉故。謂於
T1562_.29.0639c21: 可意不可意境。作意増益不淨淨相。由此顛
T1562_.29.0639c22: 倒起瞋起貪。非増益依亦不成實。故於少種
T1562_.29.0639c23: 由作意力。増益而轉非不顛倒。又貪等樂等
T1562_.29.0639c24: 於境界生無有決定故。境雖成實而顛倒體
T1562_.29.0639c25: 非不得成。若爾善心亦應成倒。有取可意境
T1562_.29.0639c26: 爲不可意故。不爾如是勝解作意。能斷煩惱
T1562_.29.0639c27: 故非顛倒。有善作意由勝解力。於境界中唯
T1562_.29.0639c28: 取淨相。云何非倒。非此勝解於諸煩惱有斷
T1562_.29.0639c29: 力故。彼爲自觀於貪已斷有勢力不。故雖於
T1562_.29.0640a01: 境取淨相轉而非顛倒。或今但念如昔染心
T1562_.29.0640a02: 所取境相。爲自觀察所得修果爲成不成。無
T1562_.29.0640a03: 別増益故非顛倒。或善作意於諸事中。隨應
T1562_.29.0640a04: 但縁淨不淨相故非顛倒。貪等作意於諸事
T1562_.29.0640a05: 中。隨應總縁爲淨不淨故不同善。然彼所言
T1562_.29.0640a06: 由分別力。苦樂生故境不成實。摩建地迦經
T1562_.29.0640a07: 爲證者理必不然。現見有於非所欲境亦生
T1562_.29.0640a08: 貪故。不爾便爲撥境界力又現見有由根過
T1562_.29.0640a09: 故。於甘等味顛倒而取。於冷煖等顛倒亦然。
T1562_.29.0640a10: 彼不可言此由境界不成實故遂致如是。又
T1562_.29.0640a11: 説一色於一有情名可意境。非於餘故。知諸
T1562_.29.0640a12: 境界不成實者。理亦不然前己説故。前説一
T1562_.29.0640a13: 聚容有二境。謂一聚中容有可意不可意種。
T1562_.29.0640a14: 於中増益遂總謂爲可不可意有説。約位境
T1562_.29.0640a15: 體成實。謂於此時境成可意非不可意。餘
T1562_.29.0640a16: 位相違。又如淨穢不成實故。知無成實淨穢
T1562_.29.0640a17: 境者理亦不然。於不淨中計淨顛倒應不成
T1562_.29.0640a18: 故。謂若都無成實不淨。設取爲淨如何得成。
T1562_.29.0640a19: 於不淨中淨想顛倒。既許一境亦淨不淨。於
T1562_.29.0640a20: 中起想何倒非倒。又如於非常常想成倒。故
T1562_.29.0640a21: 知不淨性決定成實。或於有漏行通取常非
T1562_.29.0640a22: 常應非常性亦不成實。或如非常性不淨性
T1562_.29.0640a23: 亦爾。故淨不淨非不成實。言別生趣同分有
T1562_.29.0640a24: 情。於一事中取淨穢異。知無成實淨穢境者。
T1562_.29.0640a25: 理亦不然。前釋一聚容有二境義已成故。言
T1562_.29.0640a26: 淨穢相非定可得。故無成實淨穢境者。理亦
T1562_.29.0640a27: 不然。准前説故。謂非無相有淨穢性。性若
T1562_.29.0640a28: 無者顛倒不成。故不應言相不可得。便爲淨
T1562_.29.0640a29: 穢不成實因。又佛世尊於有漏法。決定成立
T1562_.29.0640b01: 有不淨性。其義云何。謂有漏法爲煩惱所染
T1562_.29.0640b02: 名勝義不淨。故知淨穢非不成實。若爾豈不
T1562_.29.0640b03: 諸有漏法皆是不淨。或有於中起淨妙覺。此
T1562_.29.0640b04: 覺境界既不成實。餘例應然此覺所増雖不
T1562_.29.0640b05: 成實。而不淨境是成實故。於中謂淨顛倒義
T1562_.29.0640b06: 成。後貪起時隨此淨見。故所増相雖不成實。
T1562_.29.0640b07: 而無所縁非成實過。又先已説不淨聚中有
T1562_.29.0640b08: 少淨種。淨種淨性無異體故。淨境非無但由
T1562_.29.0640b09: 於中總増成倒。又色等法有淨自體。但由
T1562_.29.0640b10: 有漏立不淨名。故一切境非不成實。有餘師
T1562_.29.0640b11: 説。依五識身所起煩惱境界成實。非於一境
T1562_.29.0640b12: 二心轉故。五識唯取現在境故。所取色等刹
T1562_.29.0640b13: 那性故。所餘煩惱境不成實。由一刹那取色
T1562_.29.0640b14: 等已。後相續起異分別故。此亦應就總聚遮
T1562_.29.0640b15: 遣。謂於過去可愛聚中。有可*増境能發瞋
T1562_.29.0640b16: 恚。先縁可愛於聚生貪。後憶可憎於聚生恚。
T1562_.29.0640b17: 是故意地所起煩惱所縁境界非不成實。即
T1562_.29.0640b18: 上所説隨眠并伴。佛説爲漏瀑流軛取。漏謂
T1562_.29.0640b19: 三漏一欲漏。二有漏。三無明漏。言瀑流者。謂
T1562_.29.0640b20: 四瀑流。一欲瀑流。二有瀑流。三見瀑流。四無
T1562_.29.0640b21: 明瀑流。軛謂四軛。如瀑流説。取謂四取。一欲
T1562_.29.0640b22: 取。二見取。三戒禁取。四我語取。如是漏等其
T1562_.29.0640b23: 體云何。頌曰
T1562_.29.0640b24:     欲煩惱并纒 除癡名欲漏
T1562_.29.0640b25:     有漏上二界 唯煩惱除癡
T1562_.29.0640b26:     同無記内門 定地故合一
T1562_.29.0640b27:     無明諸有本 故別爲一漏
T1562_.29.0640b28:     瀑流軛亦然 別立見利故
T1562_.29.0640b29:     見不順住故 非於漏獨立
T1562_.29.0640c01:     欲有軛并癡 見分二名取
T1562_.29.0640c02:     無明不別立 以非能取故
T1562_.29.0640c03: 論曰。欲界煩惱并纒除癡。四十一物總名欲
T1562_.29.0640c04: 漏。謂欲界繋根本煩惱三十一并十纒。色無
T1562_.29.0640c05: 色界煩惱除癡。五十二物總名有漏。謂上二
T1562_.29.0640c06: 界根本煩惱各二十六。色無色界雖復亦有
T1562_.29.0640c07: 惛沈掉擧。而纒不應依界分別。上界纒少
T1562_.29.0640c08: 不自在故。由是有漏唯説煩惱。若纒亦依界
T1562_.29.0640c09: 分別者。則有漏體有五十六。故品類足作如
T1562_.29.0640c10: 是言。云何有漏。謂除無明。餘色無色二界所
T1562_.29.0640c11: 繋。結縛隨眠隨煩惱纒。何縁合説二界煩惱
T1562_.29.0640c12: 爲一有漏。同無記性。於内門轉依定地生。由
T1562_.29.0640c13: 三義同故合爲一。彼界煩惱亦於外門有縁
T1562_.29.0640c14: 色聲觸境轉故。應更別説第二合因謂彼隨
T1562_.29.0640c15: 眠同一對治。設依此義無壞頌文。謂此應言
T1562_.29.0640c16: 何縁合説。二界煩惱爲一有漏同無記對治
T1562_.29.0640c17: 定地故。合一何縁唯彼得有漏名此即如前
T1562_.29.0640c18: 名有貪釋義准三界十五無明。爲無明漏體
T1562_.29.0640c19: 故頌不別説。何縁唯此別立漏名爲顯無明
T1562_.29.0640c20: 過患勝故。謂獨能作生死根本。如契經説。無
T1562_.29.0640c21: 明爲因生於貪染乃至廣説。又如頌
T1562_.29.0640c22:     諸所有惡趣 此及他世間
T1562_.29.0640c23:     皆無明爲根 貪欲所等起
T1562_.29.0640c24: 已辯三漏復應思擇。如本論説。結縛隨眠隨
T1562_.29.0640c25: 煩惱纒爲前二漏。若具五義方得漏名。是
T1562_.29.0640c26: 則十纒應非漏體。若隨具一便得漏名。染思
T1562_.29.0640c27: 恨等亦應名漏。則上所結物數唐捐今於此
T1562_.29.0640c28: 中唯據勝顯説一百八諸惑爲漏。謂非染汚
T1562_.29.0640c29: 思等恨等非漏所攝。唯此諸惑稽留有情久
T1562_.29.0641a01: 住生死。或令流轉於生死中從有頂天至無
T1562_.29.0641a02: 間獄。用強易了。是故偏説。瀑流及軛體與
T1562_.29.0641a03: 漏同。然於其中見亦別立。謂前欲漏即欲瀑
T1562_.29.0641a04: 流及欲軛。如是有漏即有瀑流及有軛。析出
T1562_.29.0641a05: 諸見爲見瀑流及見軛者。以猛利故。謂漂合
T1562_.29.0641a06: 執義立瀑流軛取。如餘煩惱但除無明總互
T1562_.29.0641a07: 相資能漂合執。諸見亦爾由猛利故離餘相
T1562_.29.0641a08: 助能漂合執故亦別立瀑流軛取。又諸煩惱
T1562_.29.0641a09: 皆令衆生漂淪染法。離諸善品無解邪解。湧
T1562_.29.0641a10: 泛波濤漂激衆生。於善更遠。故無明見於此
T1562_.29.0641a11: 別立。若爾何不別立見漏令住名漏。如後當
T1562_.29.0641a12: 説。見不順彼義有別故。謂令異生及諸聖者。
T1562_.29.0641a13: 等住生死故名爲漏。諸見無有令聖住能。漏
T1562_.29.0641a14: 義不全故不別立。漂合執義聖異生殊。故
T1562_.29.0641a15: 後三門皆別立見。謂此諸惑能漂異生。容有
T1562_.29.0641a16: 令離一切善品。漂諸聖者則不可然。漂已能
T1562_.29.0641a17: 令諸異生類。遍與非愛界趣生合。令聖者合
T1562_.29.0641a18: 則不可然。合已能令諸異生類。無不依執令
T1562_.29.0641a19: 聖不然。由此三門異生異聖。於中見勝是
T1562_.29.0641a20: 故別立。有餘師説。見躁利故於令住義獨不
T1562_.29.0641a21: 辯。故於漏門與餘合立。若與餘合便有住
T1562_.29.0641a22: 能。如於調象王繋縛生象子。如是已顯二十
T1562_.29.0641a23: 九物名欲瀑流。謂貪瞋慢各有五種。疑四纒
T1562_.29.0641a24: 十二。十八物名有瀑流。謂貪與慢各十疑八。
T1562_.29.0641a25: 三十六物名見暴流。謂三界中各十二見。十
T1562_.29.0641a26: 五物名無明暴流。謂三界無明各有五。應知
T1562_.29.0641a27: 四軛與瀑流同。四取應知體同四軛。然欲我
T1562_.29.0641a28: 語各并無明。見分爲二。與前軛別即前欲軛
T1562_.29.0641a29: 并欲無明三十四物總名欲取。謂貪瞋慢無
T1562_.29.0641b01: 明各五。疑有四并十纒即前有軛并二界無
T1562_.29.0641b02: 明三十八。物總名我語。取謂貪慢無明各十
T1562_.29.0641b03: 疑有八。於見軛中除戒禁取。餘三十物總名
T1562_.29.0641b04: 見取。所除六物名戒禁取。由此獨爲聖道怨
T1562_.29.0641b05: 故。雙誑在家出家衆故。何縁無明不別立取
T1562_.29.0641b06: 依能取義建立取名。然諸無明非能取故。謂
T1562_.29.0641b07: 不了相説名無明。彼非能取不猛利故。但可
T1562_.29.0641b08: 與餘合立爲取。餘建立取及廣決擇。如縁起
T1562_.29.0641b09: 中應如理解。瀑流軛取若能總攝一切煩惱
T1562_.29.0641b10: 便違契經。如契經言。云何欲軛謂愚夫類。無
T1562_.29.0641b11: 聞異生不如實知。諸欲集沒愛味過患。及與
T1562_.29.0641b12: 出離。乃至廣説。彼於諸欲欲貪欲欲。欲親
T1562_.29.0641b13: 欲愛欲樂欲悶。欲耽欲嗜欲憙欲藏欲隨欲
T1562_.29.0641b14: 著。纒壓於心是名欲軛。有軛見軛應知亦
T1562_.29.0641b15: 爾。此於愛體説三軛名。又餘經説欲貪名
T1562_.29.0641b16: 取。由此故知於欲等四所起欲貪名欲等取。
T1562_.29.0641b17: 如何具攝諸煩惱耶。此不相違經意別故。就
T1562_.29.0641b18: 所化者機行差別。密意説故猶如瀑流。謂契
T1562_.29.0641b19: 經説。有四瀑流。然餘經中佛觀所化機行差
T1562_.29.0641b20: 別説如是言。苾芻若能多住於此。便爲已渡
T1562_.29.0641b21: 前五瀑流。第六瀑流亦當能渡。云何知此是
T1562_.29.0641b22: 密意言非唯以愛爲三軛體。以契經中説有
T1562_.29.0641b23: 九結。結之與軛義類相似。故知煩惱皆有軛
T1562_.29.0641b24: 相。佛觀所化機行所須。於多體中且略擧一。
T1562_.29.0641b25: 又如經説。若斷一法。我能保汝得不還果。一
T1562_.29.0641b26: 法者。謂薩迦耶見。非唯斷此得不還果。又如
T1562_.29.0641b27: 經説。應斷害忿非餘煩惱不應斷害。又如説
T1562_.29.0641b28: 無明能蓋有情類。然於餘處説蓋有五。此經
T1562_.29.0641b29: 亦爾。隨所化生現相續中。爲愛所惱故略爲
T1562_.29.0641c01: 彼説愛無失。欲有二軛可略擧愛愛彼攝故。
T1562_.29.0641c02: 見軛云何。愛與見軛性各別故擧亦無失。以
T1562_.29.0641c03: 見軛名依訓釋門通二義故。若見即軛名爲
T1562_.29.0641c04: 見軛如無明軛。若於見軛名爲見軛。猶如有
T1562_.29.0641c05: 軛佛令弟子知二義故。雖亦於愛立見軛名。
T1562_.29.0641c06: 而亦無有違法性失如是已辯隨眠并纒。經
T1562_.29.0641c07: 説爲漏瀑流軛取。此隨眠等名有何義。頌曰
T1562_.29.0641c08:     微細二隨増 隨逐與隨縛
T1562_.29.0641c09:     住流漂合執 是隨眠等義
T1562_.29.0641c10: 論曰。根本煩惱現在前時。行相難知故名微
T1562_.29.0641c11: 細。是故聖者阿難陀言。我今不知於同梵行
T1562_.29.0641c12: 起慢心不。不説全無以慢隨眠行相微細。彼
T1562_.29.0641c13: 尚不了慢心有無。況諸異生餘例應爾。有釋。
T1562_.29.0641c14: 於一刹那極微亦有隨増故名微細。二隨増
T1562_.29.0641c15: 者。謂於所縁及所相應。皆隨増故。如何煩惱
T1562_.29.0641c16: 有於所縁相應隨増。如前已辯。或如怨害伺
T1562_.29.0641c17: 求瑕隙。及如見毒。應知煩惱於自所縁有隨
T1562_.29.0641c18: 増義。如熱鐵丸能令水熱及如觸毒。應知煩
T1562_.29.0641c19: 惱於自相應有隨増義。二皆同乳母令嬰兒
T1562_.29.0641c20: 隨増。乳母能令嬰兒増長。及令伎藝漸次積
T1562_.29.0641c21: 集。所縁相應令諸煩惱相續増長及得積集。
T1562_.29.0641c22: 言隨逐者。謂無始來於相續中起得隨逐。言
T1562_.29.0641c23: 隨縛者。極難離故。如四日瘧及鼠毒等。有
T1562_.29.0641c24: 説。隨縛謂得恒隨。如海水行隨空行影。由此
T1562_.29.0641c25: 所説諸因縁故。十種煩惱立隨眠名。依訓詞
T1562_.29.0641c26: 門釋此名者。謂隨流者相續中眠故名隨眠。
T1562_.29.0641c27: 即順流者身中安住増*惛滯義。或隨勝者相
T1562_.29.0641c28: 續中眠故名隨眠。即是趣入如實解位爲*惛
T1562_.29.0641c29: 迷義。或有獄中長時隨逐。覆有情類故名隨
T1562_.29.0642a01: 眠。何縁隨眠唯貪等十。非餘忿等。唯此十
T1562_.29.0642a02: 種習氣堅牢非忿等故。謂唯此十習氣堅牢。
T1562_.29.0642a03: 起便難歇如擔山火。或如怨結。故名隨眠。若
T1562_.29.0642a04: 爾恨應是隨眠性。不爾隨眠任運轉故。要設
T1562_.29.0642a05: 功用恨方隨轉。然諸隨眠性尤重故。不設功
T1562_.29.0642a06: 用亦堅固轉。或恨隨瞋有所作故。謂諸恨垢
T1562_.29.0642a07: 是瞋等流。隨瞋所爲方有所作。憶念種種瞋
T1562_.29.0642a08: 恚相時。隨瞋所爲結恨不捨。故無恨垢成隨
T1562_.29.0642a09: 眠失是爲訓釋。建立隨眠稽留有情久住生
T1562_.29.0642a10: 死。或令流轉於生死中。從有頂天至無間獄。
T1562_.29.0642a11: 由彼相續於六瘡門泄過無窮。故名爲漏。極
T1562_.29.0642a12: 漂善品故名瀑流。於界趣生和合名軛。執取
T1562_.29.0642a13: 彼彼自體名取。經主此中復作是説。若善釋
T1562_.29.0642a14: 者應作是言。諸境界中流注相續。泄過不絶。
T1562_.29.0642a15: 故名爲漏。若勢増上説名瀑流。謂諸有情若
T1562_.29.0642a16: 墜於彼。唯可隨順無能違逆。湧泛漂激難違
T1562_.29.0642a17: 拒故。於現行時非極増上。説名爲軛。但令有
T1562_.29.0642a18: 情與種種類苦和合故。或數現行故名爲軛。
T1562_.29.0642a19: 執欲等故説名爲取。彼有何善。釋四名中。二
T1562_.29.0642a20: 與我同。二違理故。謂彼所説諸境界中。流注
T1562_.29.0642a21: 相續泄過不絶。故名爲漏。即我宗説由彼相
T1562_.29.0642a22: 續。於六瘡門泄過無窮。故名爲漏。非離諸漏
T1562_.29.0642a23: 有別相續。由彼勢力於境泄過。即諸煩惱或
T1562_.29.0642a24: 總或別。流注不絶得相續名。説於六瘡門即
T1562_.29.0642a25: 説於六境。彼言不絶即我無窮。與我何殊獨
T1562_.29.0642a26: 言彼善。彼勢増上説名瀑流。即我宗言極漂
T1562_.29.0642a27: 善品。與我何別。彼獨善耶。言現行時非極
T1562_.29.0642a28: 増上説名爲軛。令與種種苦和合故。此與理
T1562_.29.0642a29: 違。於現行時若非増上。何能令與種種苦合。
T1562_.29.0642b01: 如何可説彼釋爲善。又諸善法數數現行。亦
T1562_.29.0642b02: 令有情與衆苦合。應與煩惱倶立軛名。若言
T1562_.29.0642b03: 我釋亦同此過。此難非理。我説煩惱由發業
T1562_.29.0642b04: 門。有此能故所釋取義亦與理違。謂若取名
T1562_.29.0642b05: 唯因愛者。説取縁有義如何成。應但説言愛
T1562_.29.0642b06: 縁有故。又如前際後際業縁。亦應通攝一切
T1562_.29.0642b07: 煩惱。如縁起中已廣思擇。由彼所釋違正理
T1562_.29.0642b08: 故。毘婆沙師不作是説
T1562_.29.0642b09: *説一切有部順正理論*卷第五十三
T1562_.29.0642b10:
T1562_.29.0642b11:
T1562_.29.0642b12:
T1562_.29.0642b13: 阿毘達磨順正理論卷第五十四
T1562_.29.0642b14:   尊者衆賢造
T1562_.29.0642b15:  *三藏法師玄奘奉  詔譯 
T1562_.29.0642b16:   *辯隨眠品第五之十
T1562_.29.0642b17: 如是已辯隨眠并纒。世尊説爲漏瀑流等。爲
T1562_.29.0642b18: 唯爾所爲更有餘。頌曰
T1562_.29.0642b19:     由結等差別 復説有五種
T1562_.29.0642b20: 論曰。即諸煩惱結縛隨眠。隨煩惱纒義有別
T1562_.29.0642b21: 故。復説五種且結云何。頌曰
T1562_.29.0642b22:     結九物取等 立見取二結
T1562_.29.0642b23:     由二唯不善 及自在起故
T1562_.29.0642b24:     纒中唯嫉慳 建立爲二結
T1562_.29.0642b25:     或二數行故 爲賤貧困故
T1562_.29.0642b26:     遍顯隨惑故 惱亂二部故
T1562_.29.0642b27: 論曰。結有九種。一愛結二恚結三慢結四無
T1562_.29.0642b28: 明結五見結六取結七疑結八嫉結九慳結。
T1562_.29.0642b29: 以此九種於境於生。有繋縛能故名爲結。如
T1562_.29.0642c01: 契經説。苾芻當知。非眼繋色非色繋眼。繋謂
T1562_.29.0642c02: 此中所有欲貪。又契經説。諸愚夫類。無聞異
T1562_.29.0642c03: 生結縛故生。結縛故死。由結縛故從此世間
T1562_.29.0642c04: 往彼世間。或有此故令諸有情合衆多苦故
T1562_.29.0642c05: 名爲結。是衆苦惱安足處故此中愛結謂三
T1562_.29.0642c06: 界貪。此約所依及所縁故。所言貪者。謂有心
T1562_.29.0642c07: 所樂。可意想所攝受行。即於諸有及諸有具。
T1562_.29.0642c08: 所起樂著説名爲貪。何縁此貪説名爲愛。此
T1562_.29.0642c09: 染心所隨樂境故。恚謂於違想及別離欲所
T1562_.29.0642c10: 攝。受行中令心増背。慢謂七慢。如前已釋。
T1562_.29.0642c11: 言無明結者。謂三界無知。此約所依非所縁
T1562_.29.0642c12: 故。以諸無漏法不墮界故。無明亦用彼爲所
T1562_.29.0642c13: 縁故。此廣分別如縁起中。見結取結倶邪推
T1562_.29.0642c14: 度相。別顯彼相廣如五見中。於前分別邊執
T1562_.29.0642c15: 見處。見計爲我有漏行中。計斷計常名邊執
T1562_.29.0642c16: 見。於中斷見名何所目。謂執死後行不續生。
T1562_.29.0642c17: 豈不此即是撥後有邪見。雖有此責現見世
T1562_.29.0642c18: 間。有行相同而體差別。如慈與愛體異行同
T1562_.29.0642c19: 如何行同而體差別。如起加行欲饒益他。若
T1562_.29.0642c20: 屬染心從愛所起。若從慈起屬不染心。是謂
T1562_.29.0642c21: 行同而體差別。如是於行見不續生。從邪方
T1562_.29.0642c22: 便生此屬斷見。離方便而起此屬邪見。亦是
T1562_.29.0642c23: 行同而體差別。此斷常見由何而生。且斷見
T1562_.29.0642c24: 生或由尋伺。見諸行法有窮盡故。於縁起理
T1562_.29.0642c25: 不覺了故。或由定力於他有情許有煩惱。彼
T1562_.29.0642c26: 命終後不見中生二有續故。宿住隨念智有
T1562_.29.0642c27: 礙故。由如是等有斷見生。若常見生或由尋
T1562_.29.0642c28: 伺。見行相似相續轉故。能憶先時所更事故。
T1562_.29.0642c29: 受持外道常見論故。或由定力隨念宿住所
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