SAT DB

T1562_.29.0521a01: 中。爲一大劫。取成住壞總六十中。爲大梵王
T1562_.29.0521a02: 一劫半壽。故以大半四十中劫。爲下三天所
T1562_.29.0521a03: 壽劫量。已説善趣壽量短長。惡趣云何。頌
T1562_.29.0521a04: 曰
T1562_.29.0521a05:     等活等上六如次以欲天
T1562_.29.0521a06:     壽爲一晝夜壽量亦同彼
T1562_.29.0521a07:     極熱半中劫無間中劫全
T1562_.29.0521a08:     傍生極一中鬼月日五百
T1562_.29.0521a09:     頞部陀壽量如一婆訶麻
T1562_.29.0521a10:     百年除一盡後後倍二十
T1562_.29.0521a11: 論曰。惡趣亦無如人晝夜。然其壽量。比況可
T1562_.29.0521a12: 知。四大王等。六欲天壽。如其次第。爲等活
T1562_.29.0521a13: 等六㮈落迦一晝一夜壽量。如次亦同彼天。
T1562_.29.0521a14: 謂四大王壽量五百。於等活地獄。爲一晝一
T1562_.29.0521a15: 夜。乘此晝夜。成月及年。以如是年。彼壽五
T1562_.29.0521a16: 百。乃至他化。壽萬六千。於炎熱地獄。爲一
T1562_.29.0521a17: 晝一夜。乘此晝夜。成月及年。彼壽如斯。萬六
T1562_.29.0521a18: 千歳。極熱地獄。壽半中劫。無間地獄。壽一中
T1562_.29.0521a19: 劫。傍生壽量。多無定限。若壽極長。亦一中
T1562_.29.0521a20: 劫。謂難陀等。諸大龍王。故世尊言。大龍有
T1562_.29.0521a21: 八。皆住一劫能持大地。鬼以人間一月爲一
T1562_.29.0521a22: 日。乘此成月歳。壽五百年。寒那落迦。云何壽
T1562_.29.0521a23: 量。世尊寄喩。顯彼壽言。如此人間佉黎二
T1562_.29.0521a24: 十。成摩掲陀國一麻婆訶量。有置巨勝平滿
T1562_.29.0521a25: 其中。設復有能百年除一。如是＊巨勝。易有
T1562_.29.0521a26: 盡期。生頞部陀。壽量難盡。此二十倍。爲第二
T1562_.29.0521a27: 壽。如是後後二十倍増。是謂八寒地獄壽量。
T1562_.29.0521a28: 此諸壽量。有中夭耶。頌曰
T1562_.29.0521a29:     諸處有中夭除北倶盧洲
T1562_.29.0521b01: 論曰。諸處壽量。皆有中夭。唯北倶盧。定壽千
T1562_.29.0521b02: 歳。此約處説。非別有情。有別有情。不中夭
T1562_.29.0521b03: 故。謂住覩史多天。一生所繋菩薩。決定盡彼
T1562_.29.0521b04: 天中壽量。若最後有。佛記佛使。隨信法行。菩
T1562_.29.0521b05: 薩輪王母。懷彼二胎時。此等有情。事未究竟。
T1562_.29.0521b06: 終不中夭。非謂必盡隨所生處壽量短長
T1562_.29.0521b07: ＊説一切有部順正理論＊卷第三十一
T1562_.29.0521b08:
T1562_.29.0521b09:
T1562_.29.0521b10:
T1562_.29.0521b11: 阿毘達磨順正理論卷第三十二
T1562_.29.0521b12:   尊者衆賢造
T1562_.29.0521b13: 　＊三藏法師玄奘奉　　詔譯　
T1562_.29.0521b14:   辯縁起品第三之十二
T1562_.29.0521b15: 如是已就踰繕那等。辯器世間身量差別。就
T1562_.29.0521b16: 年等＊辯壽量有殊。二量不同。未説應説。建
T1562_.29.0521b17: 立此等。無不依名。前二及名。未詳極少。今應
T1562_.29.0521b18: 先＊辯三極少量。頌曰
T1562_.29.0521b19:     極微字刹那色名時極少
T1562_.29.0521b20: 論曰。以勝覺慧。分析諸色。至一極微。故一極
T1562_.29.0521b21: 微。爲色極少。不可析故。如是分析諸名及時。
T1562_.29.0521b22: 至一字刹那。爲名時極少。一字名者。如説掉
T1562_.29.0521b23: 名。何等名爲一刹那量。經主率意。作是釋言。
T1562_.29.0521b24: 謂衆縁合時。法得自體頃。如是所釋。理不極
T1562_.29.0521b25: 成。應審法生前。體爲有非有。對法者説。衆縁
T1562_.29.0521b26: 合時。諸法得生。非得自體。未生諸法。已有體
T1562_.29.0521b27: 故。法體已有。何用復生。衆縁合時。體雖已
T1562_.29.0521b28: 有。而能令彼至牽果位起勝作用。故説爲生。
T1562_.29.0521b29: 至現已生。正能牽果。牽果用息。説爲過去。未
T1562_.29.0521c01: 來何故。無牽果能。此責不然。即如有責未來
T1562_.29.0521c02: 何不名現在故。諸牽果用。我説現在。是故不
T1562_.29.0521c03: 應作如是責。何縁固執如是義宗。若異此
T1562_.29.0521c04: 宗。凡有所立。現與無量理教相違＊辯。三世
T1562_.29.0521c05: 中當。廣思擇去。來實有體。其理既成。彼説刹
T1562_.29.0521c06: 那量。定不應理。又待別擧餘量顯故。謂衆縁
T1562_.29.0521c07: 合。法得自體。仍未決了。此經幾時。又法刹那
T1562_.29.0521c08: 非世現見。故問何量名一刹那。應答刹那其
T1562_.29.0521c09: 量如是。法得體頃。彼謂刹那。寧擧刹那。顯刹
T1562_.29.0521c10: 那量。故彼所釋。其理不成。毘婆沙師。依勝義
T1562_.29.0521c11: 説。法刹那量。可以喩彰。然佛世尊。曾不説
T1562_.29.0521c12: 者。以不見有能解者故。然有爲欲開曉學徒。
T1562_.29.0521c13: 依比量門。方便顯示。謂如壯士一彈指時。
T1562_.29.0521c14: 經細刹那六十五等。如是已＊辯三極少量。前
T1562_.29.0521c15: 二量殊。今次應辯踰繕那等。其量云何。頌
T1562_.29.0521c16: 曰
T1562_.29.0521c17:     極微微金水兎羊牛隙塵
T1562_.29.0521c18:     蟣虱麥指節後後増七倍
T1562_.29.0521c19:     二十四指肘四肘爲弓量
T1562_.29.0521c20:     五百倶盧舍此八踰繕那
T1562_.29.0521c21: 論曰。一極微量。亦可喩顯。唯佛乃知。故亦不
T1562_.29.0521c22: 説。然爲安立阿練若處。故毘奈耶。但作是
T1562_.29.0521c23: 説。七極微集。名一微等。極微爲初。指節爲
T1562_.29.0521c24: 後。應知後後皆七倍増。謂七極微。爲一微量。
T1562_.29.0521c25: 積微至七。爲一金塵。積七金塵。爲水塵量。水
T1562_.29.0521c26: 塵積至七。爲一兎毛塵。積七兎毛塵。爲羊毛
T1562_.29.0521c27: 塵量。積羊毛塵七。爲一牛毛塵。積七牛毛塵。
T1562_.29.0521c28: 爲隙遊塵量。隙塵七爲蟣。七蟣爲一虱。七
T1562_.29.0521c29: 虱爲穬麥。七麥爲指節。三節爲一指。世所
T1562_.29.0522a01: 極成。是故於頌中不別分別。二十四指横布
T1562_.29.0522a02: 爲肘。竪積四肘爲弓。謂尋竪積五百弓。爲一
T1562_.29.0522a03: 倶盧舍。毘奈耶説。此是從村至阿練若。中間
T1562_.29.0522a04: 道量。説八倶盧舍。爲一踰繕那。已説極微漸
T1562_.29.0522a05: 次積集成微乃至一踰繕那。然許極微略有
T1562_.29.0522a06: 二種。一實二假。其相云何。實謂極成色等自
T1562_.29.0522a07: 相。於和集位。現量所得。假由分析。比量所
T1562_.29.0522a08: 知。謂聚色中。以慧漸析。至最極位。然後於中
T1562_.29.0522a09: ＊辯色聲等極微差別。此析所至。名假極微。
T1562_.29.0522a10: 令慧尋思極生喜故。此微即極。故名極微。極
T1562_.29.0522a11: 謂色中析至究竟。微謂唯是慧眼所行。故極
T1562_.29.0522a12: 微言。顯微極義。以何爲證知有極微。以阿笈
T1562_.29.0522a13: 摩及理爲證。阿笈摩者。謂契經説。諸所有色。
T1562_.29.0522a14: 或細或麁。細者謂極微。更不可析故。餘有對
T1562_.29.0522a15: 色。説名爲麁。復有餘師。作如是釋。不善無
T1562_.29.0522a16: 記。説名爲麁。所餘善色。説名爲細。如是欲色
T1562_.29.0522a17: 繋。有漏無漏別。此不應理。以劣勝言。已攝
T1562_.29.0522a18: 如是性等別故。復有別釋。眼境爲麁耳等餘
T1562_.29.0522a19: 根所取名細。此亦非善。倶通二故。又不定故。
T1562_.29.0522a20: 謂有細色。如析毛端。極明眼者。猶難得見。或
T1562_.29.0522a21: 有大聲。如雷音等。震動天地。有耳皆聞。是故
T1562_.29.0522a22: 細言。表極微色。理善成就。若謂經中亦説段
T1562_.29.0522a23: 食有麁細故。此釋非者。亦不相違。此經説色。
T1562_.29.0522a24: 彼經説食。意各別故。以一極微。可名爲色。不
T1562_.29.0522a25: 可名食。故意有異。理必應爾。以伽他言
T1562_.29.0522a26:     黒白等諸色皆有細有麁
T1562_.29.0522a27:     細者謂最微麁即餘有對
T1562_.29.0522a28: 由此誠證。極微定有。又先已説。先説者何。謂
T1562_.29.0522a29: 毘奈耶作如是説。七極微集。名一微等。如是
T1562_.29.0522b01: 名教。其理者何。謂如積聚有情身色。至色究
T1562_.29.0522b02: 竟有量最麁。准此亦應分析諸色。有究竟處。
T1562_.29.0522b03: 名一極微。云何知爾。以可析法分析至窮猶
T1562_.29.0522b04: 有餘故。謂世現見。以餘聚色。析餘聚色。有細
T1562_.29.0522b05: 聚生。析析至窮。猶有餘分。可爲眼見。更不可
T1562_.29.0522b06: 析。如是聚色。不能析處。亦如麁聚。有可析
T1562_.29.0522b07: 理。謂彼可以覺慧分析。如以聚色析聚。至窮
T1562_.29.0522b08: 慧析至窮。應有餘在。可爲慧見。更不可析。此
T1562_.29.0522b09: 餘在者。即是極微。是故極微。其體定有。此若
T1562_.29.0522b10: 無者。聚色應無。聚色必由此所成故。如是已
T1562_.29.0522b11: 説踰繕那等。應辯年等。其量云何。頌曰
T1562_.29.0522b12:     百二十刹那爲怛刹那量
T1562_.29.0522b13:     臘縛此六十此三十須臾
T1562_.29.0522b14:     此三十晝夜三十晝夜月
T1562_.29.0522b15:     十二月爲年於中半減夜
T1562_.29.0522b16: 論曰。刹那百二十。爲一怛刹那。六十怛刹那。
T1562_.29.0522b17: 爲一臘縛。三十臘縛。爲一牟呼栗多。三十牟
T1562_.29.0522b18: 呼栗多。爲一晝夜。此晝夜有時増有時減有
T1562_.29.0522b19: 時等。三十晝夜爲一月。總十二月爲一年。於
T1562_.29.0522b20: 一年中分爲三際。謂寒熱雨。各有四月。十二
T1562_.29.0522b21: 月中。六月減夜。以一年内夜總減六。云何如
T1562_.29.0522b22: 是。故有頌言
T1562_.29.0522b23:     寒熱雨際中一月半已度
T1562_.29.0522b24:     於所餘半月智者知夜減
T1562_.29.0522b25: 如是已＊辯刹那至年。劫量不同。今次當辯。頌
T1562_.29.0522b26: 曰
T1562_.29.0522b27:     應知有四劫謂壞成中大
T1562_.29.0522b28:     壞從獄不生至外器都盡
T1562_.29.0522b29:     成劫從風起至地獄初生
T1562_.29.0522c01:     中劫從無量減至壽唯十
T1562_.29.0522c02:     次増減十八後増至八萬
T1562_.29.0522c03:     如是成已住名中二十劫
T1562_.29.0522c04:     成壞壞已空時皆等住劫
T1562_.29.0522c05:     八十中大劫大劫三無數
T1562_.29.0522c06: 論曰。言壞劫者。謂從地獄有情不復生。至外
T1562_.29.0522c07: 器都盡。壞有二種。一趣壞。二界壞。復有二
T1562_.29.0522c08: 種。一有情壞。二外器壞。然壞與成總分四品。
T1562_.29.0522c09: 一者正壞。二壞已空。三者正成。四成已住。言
T1562_.29.0522c10: 正壞者。謂此世間。過於二十中劫住已。從此
T1562_.29.0522c11: 復有等住二十。壞劫便至。壞劫將起。住此洲
T1562_.29.0522c12: 人。壽量八萬。若時地獄有情命終。無復新生。
T1562_.29.0522c13: 爲壞劫始。乃至地獄。無一有情。爾時名爲地
T1562_.29.0522c14: 獄已壞。諸有地獄。定受業者。業力引置他方
T1562_.29.0522c15: 獄中。由此准知。傍生鬼趣。時人身内。無有諸
T1562_.29.0522c16: 蟲。與佛身同。傍生壞故。有説二趣於人益
T1562_.29.0522c17: 者。壞與人倶。餘者先壞。如是二説。前説爲
T1562_.29.0522c18: 善。若時人趣。此洲一人。無師法然。得初靜
T1562_.29.0522c19: 慮。從靜慮起。唱如是言。離生喜樂。甚樂甚
T1562_.29.0522c20: 靜。餘人聞已。皆入靜慮。命終並得生梵世
T1562_.29.0522c21: 中。乃至此洲有情都盡。是名已壞贍部洲人。
T1562_.29.0522c22: 東西二洲。例此應説。北洲命盡。生欲界天。
T1562_.29.0522c23: 由彼鈍根無離欲故。生欲天已。靜慮現前。轉
T1562_.29.0522c24: 得勝依。方能離欲。乃至人趣。無一有情。爾時
T1562_.29.0522c25: 名爲人趣已壞。若時天趣。欲界六天。隨一法
T1562_.29.0522c26: 然。得初靜慮。乃至並得生梵世中。爾時名爲
T1562_.29.0522c27: 欲天已壞。如是欲界無一有情。名欲界中有
T1562_.29.0522c28: 情已壞。若時梵世。隨一有情。無師法然。得二
T1562_.29.0522c29: 靜慮。從彼定起。唱如是言。定生喜樂。甚樂甚
T1562_.29.0523a01: 靜。餘天聞已。皆入彼靜慮命終。並得生極光
T1562_.29.0523a02: 淨天。乃至梵世中。有情都盡。如是名已壞有
T1562_.29.0523a03: 情世間。唯器世間。空曠而住。餘方世界一切
T1562_.29.0523a04: 有情。感此三千世界業盡。於此漸有七日輪
T1562_.29.0523a05: 現。諸海乾竭。衆山洞然。洲渚三輪。並從焚
T1562_.29.0523a06: 燎。風吹猛焔。燒上天宮。乃至梵宮。無遺灰
T1562_.29.0523a07: 燼。自地火焔。燒自地宮。非他地災能壞他
T1562_.29.0523a08: 地。由相引起。故作是言。下火風飄焚燒上地。
T1562_.29.0523a09: 謂欲界火。猛焔上昇。爲縁引生色界火焔。餘
T1562_.29.0523a10: 災亦爾。如應當知。如是始從地獄漸減。乃至
T1562_.29.0523a11: 器盡。總名壞劫。所言成劫。謂從風起。乃至地
T1562_.29.0523a12: 獄始有情生。謂此世間災所壞已。二十中劫。
T1562_.29.0523a13: 唯有虚空。過此長時。次應復有等住二十。成
T1562_.29.0523a14: 劫便至。一切有情業増上力。空中漸有微細
T1562_.29.0523a15: 風生。是器世間將成前相。風漸増盛。成立如
T1562_.29.0523a16: 前所説風輪水金輪等。然初成立大梵天宮。
T1562_.29.0523a17: 乃至夜摩宮。後起風輪等。是謂成立外器世
T1562_.29.0523a18: 間。器有壞成。由有情力。若有情類。久集上
T1562_.29.0523a19: 天。此器世間。必應漸起。令福減者。散下居
T1562_.29.0523a20: 故。謂極光淨。久集有情。天衆既多。居處迫
T1562_.29.0523a21: 迮。諸福減者。應散下居。此器世間。理應先
T1562_.29.0523a22: 起。故劫壞位。有情上集。於劫成時。有情下
T1562_.29.0523a23: 散。由罪福減及福罪増。集散旋環。理應如是。
T1562_.29.0523a24: 既已成立此器世間。初一有情。極光淨歿。生
T1562_.29.0523a25: 大梵處空宮殿中。後諸有情。亦從彼歿。有生
T1562_.29.0523a26: 梵輔。有生梵衆。有生他化自在天宮。漸漸下
T1562_.29.0523a27: 生。乃至人趣。倶盧牛貨勝身贍部。後生餓鬼
T1562_.29.0523a28: 傍生地獄。法爾後壞。必最初成。若初一有情
T1562_.29.0523a29: 生無間獄。二十中成劫應知已滿。此後復有
T1562_.29.0523b01: 二十中劫。名成已住。次第而起。謂從風起。造
T1562_.29.0523b02: 器世間。乃至後後有情漸住。初一有情。極光
T1562_.29.0523b03: 淨歿。生大梵宮者。即爲大梵王。諸大梵王。必
T1562_.29.0523b04: 異生攝。以無聖者還生下故。上二界無入見
T1562_.29.0523b05: 道故。即由此故。無一有情無間二生爲大梵
T1562_.29.0523b06: 義。既説大梵最後命終。極光淨天。壽八大劫。
T1562_.29.0523b07: 二十中劫。世界還成。如何梵王。生極光淨。受
T1562_.29.0523b08: 少壽量。還從彼歿。雖彼非無有中夭義。而廣
T1562_.29.0523b09: 大福。方生彼天。八大劫壽中。始經少分。二十
T1562_.29.0523b10: 中劫頃。寧即命終。以此觀知。餘來生此。此
T1562_.29.0523b11: 洲人壽。經無量時。至住劫初。壽方漸減。從
T1562_.29.0523b12: 無量減。至極十年。即名爲初一住中劫。此
T1562_.29.0523b13: 次十八。皆有増減。謂從十年増至八萬。復
T1562_.29.0523b14: 從八萬減至十年。爾乃名爲第二中劫。次餘
T1562_.29.0523b15: 十七。例皆如是於十八後。從十歳増至極八
T1562_.29.0523b16: 萬歳。名第二十劫。一切劫増。無過八萬。一切
T1562_.29.0523b17: 劫減。唯極十年。十八劫中。一増一減。時量方
T1562_.29.0523b18: 等。初減後増。故二十劫。時量皆等。此總名爲
T1562_.29.0523b19: 成已住劫。所餘成壞。及壞已空。雖無減増二
T1562_.29.0523b20: 十差別。然由時量與住劫同。准住各成二十
T1562_.29.0523b21: 中劫。成中初劫。起器世間。後十九中。有情漸
T1562_.29.0523b22: 住。壞中後劫。減器世間。前十九中。有情漸
T1562_.29.0523b23: 捨。如是所説。成住壞空。各二十中。積成八
T1562_.29.0523b24: 十。總此八十。成大劫量。若爾且對苦苦爲言。
T1562_.29.0523b25: 應生死中樂多非苦。壞空成劫。一向樂故。
T1562_.29.0523b26: 於住劫中。雖苦樂雜。而純苦少。純樂時多。時
T1562_.29.0523b27: 分雖然。而苦起位。増上猛利。樂則不爾。謂於
T1562_.29.0523b28: 熱際。烈日逼身。雖用旃檀烏施羅末及氷雪
T1562_.29.0523b29: 等。而爲對治。便有増上身安樂生。爾時欻遭
T1562_.29.0523c01: 小刺所刺。頓忘衆樂。唯覺有苦。如是若遇恩
T1562_.29.0523c02: 愛別離。心中所生。増上苦受。重於恩愛。和合
T1562_.29.0523c03: 生樂。由如是等。知生死中。樂少苦多。其理決
T1562_.29.0523c04: 定。諸劫唯用五蘊爲體。除此時體不可得故。
T1562_.29.0523c05: 經説三劫阿僧企耶精進修行得成佛者。於
T1562_.29.0523c06: 前所説四種劫中。積大劫成三劫無數。謂從
T1562_.29.0523c07: 初種大菩提種。經三大劫阿僧企耶。方乃得
T1562_.29.0523c08: 成大菩提果。既稱無數。何復言三。有釋此言。
T1562_.29.0523c09: 諸善算者。依算計論算至數窮。初不能知。名
T1562_.29.0523c10: 一無數。如是無數。積至第三。餘復釋言。六十
T1562_.29.0523c11: 數内。別有一數。立無數名。謂有經中。説六十
T1562_.29.0523c12: 數。此言無數。當彼一名。積此至三。名三無
T1562_.29.0523c13: 數。非諸算計不能數知。菩薩經斯三劫無數。
T1562_.29.0523c14: 方乃證得無上菩提。如是已辯劫量差別。諸
T1562_.29.0523c15: 佛獨覺。出現世間。爲劫増時。爲劫減位。頌
T1562_.29.0523c16: 曰
T1562_.29.0523c17:     減八萬至百諸佛現世間
T1562_.29.0523c18:     獨覺増減時麟角喩百劫
T1562_.29.0523c19: 論曰。從此洲人壽八萬歳。漸減乃至壽極百
T1562_.29.0523c20: 年。於此中間。諸佛出現。何縁増位無佛出耶。
T1562_.29.0523c21: 有情樂増。難教厭故。多行妙行故。少有墮三
T1562_.29.0523c22: 塗。減百年時。何故無佛。現於如是壽短促
T1562_.29.0523c23: 時。不能具成佛所作故。謂一切佛。出現世間。
T1562_.29.0523c24: 決定捨於第五分壽。從定所起命行依身。非
T1562_.29.0523c25: 於爾時所化樂見。以設出世爲佛事少。故於
T1562_.29.0523c26: 爾時。佛不出世。經主於此。作是釋言。五濁極
T1562_.29.0523c27: 増。難可化故。豈不今世人減百年五濁雖増。
T1562_.29.0523c28: 而有能辦入正決定離染得果。佛唯爲此。應
T1562_.29.0523c29: 出世間。故彼所言。非爲善釋。非百年位佛
T1562_.29.0524a01: 出世時。一切皆能遵崇聖教。入正決定。離染
T1562_.29.0524a02: 得果。可言減百一分。不能＊辦斯佛事。故無
T1562_.29.0524a03: 佛出。然於減百。設佛出世。亦有一分能遵教
T1562_.29.0524a04: 等。如百年時。佛何不出。若謂減百堪化有情
T1562_.29.0524a05: 極鮮少故佛不出者。是則應説前所立因。不
T1562_.29.0524a06: 能具成佛所作故。雖於減百五濁極増。不能
T1562_.29.0524a07: 具成佛所作事。由斯故佛不出世間。而此親
T1562_.29.0524a08: 因。非彼所説。言五濁者。一壽濁。二劫濁。三
T1562_.29.0524a09: 煩惱濁。四見濁。五有情濁。云何濁義。極鄙下
T1562_.29.0524a10: 故。應棄捨故。如滓穢故。豈不壽劫有情濁三
T1562_.29.0524a11: 互不相離。見濁即用煩惱爲體。五應不成。理
T1562_.29.0524a12: 實應然。但爲次第顯五衰損極増盛時。何等
T1562_.29.0524a13: 名爲五種衰損。一壽命衰損。時極短故。二資
T1562_.29.0524a14: 具衰損。少光澤故。三善品衰損。欣惡行故。四
T1562_.29.0524a15: 寂靜衰損。展轉相違成諠諍故。五自體衰損。
T1562_.29.0524a16: 非出世間功徳器故。爲欲次第顯此五種衰
T1562_.29.0524a17: 損不同。故分五濁。獨覺出現。通劫増減。然諸
T1562_.29.0524a18: 獨覺。有二種殊。一者部行。二麟角喩。部行獨
T1562_.29.0524a19: 覺。先是聲聞。得勝果時。轉名獨勝。有餘説
T1562_.29.0524a20: 彼先是異生。曾修聲聞順決擇分。今自證道。
T1562_.29.0524a21: 得獨勝名。由本事中説。一山處總有五百苦
T1562_.29.0524a22: 行外仙。有一獼猴。曾與獨覺相近而住。見彼
T1562_.29.0524a23: 威儀。展轉遊行。至外仙所。現先所見獨覺威
T1562_.29.0524a24: 儀。諸仙覩之。咸生敬慕。須臾皆證獨覺菩提。
T1562_.29.0524a25: 若先是聖人。不應修苦行。麟角喩者。謂必獨
T1562_.29.0524a26: 居。二獨覺中。麟角喩者。要百大劫。修菩提資
T1562_.29.0524a27: 糧。然後方成麟角喩獨覺。言獨覺者。謂現
T1562_.29.0524a28: 身中。離禀至教。唯自悟道。以能自調不調
T1562_.29.0524a29: 他故。何縁獨覺。言不調他。非彼無能演説正
T1562_.29.0524b01: 法。以彼亦得無礙解故。又能憶念過去所聞。
T1562_.29.0524b02: 諸佛言詞。堪爲他説。得極遠境宿住智故。又
T1562_.29.0524b03: 不可説彼無慈悲。爲攝有情現神通故。又不
T1562_.29.0524b04: 可説無受教機。爾時有情。亦有能起世間離
T1562_.29.0524b05: 染。對治道故。雖有此理。而今測量。彼知爾時
T1562_.29.0524b06: 有情根欲。入見諦等。不藉他教。故不説法以
T1562_.29.0524b07: 調伏他。除此所餘。攝有情事。無勞設教現通
T1562_.29.0524b08: 即成。又諸獨覺闕力無畏對。於我論堅執衆
T1562_.29.0524b09: 中欲説無我心便怯劣。故不説教以調伏他。
T1562_.29.0524b10: 有餘釋言。由彼獨覺長時數習少欲勝解。又
T1562_.29.0524b11: 避攝衆諠雜過失。故不説法以調伏他。若自
T1562_.29.0524b12: 有能。他有根欲。棄而不濟度。豈名有慈悲。是
T1562_.29.0524b13: 故應如前釋爲善。輪王出世。爲在何時。幾種
T1562_.29.0524b14: 幾倶何威何相。頌曰
T1562_.29.0524b15:     輪王八萬上金銀銅鐵輪
T1562_.29.0524b16:     一二三四洲逆次獨如佛
T1562_.29.0524b17:     他迎自往伏諍陣勝無害
T1562_.29.0524b18:     相不正明圓故與佛非等
T1562_.29.0524b19: 論曰。從此洲人壽無量歳。乃至八萬歳。有轉
T1562_.29.0524b20: 輪王生。減八萬時。有情富樂。壽量損減。非
T1562_.29.0524b21: 其器故。或順彼受業。定於彼時。方與果故。如
T1562_.29.0524b22: 感佛身業。要劫減時方能與果。王由輪寶旋
T1562_.29.0524b23: 轉應導。威伏一切。名轉輪王。施設足中。説
T1562_.29.0524b24: 有四種。金銀銅鐵輪應別故。如其次第。勝上
T1562_.29.0524b25: 中下。逆次能王領一。二三四洲。謂鐵輪王。王
T1562_.29.0524b26: 一洲界。銅輪王二。銀輪王三。若金輪王。王四
T1562_.29.0524b27: 洲界。契經就勝。但説金輪。故契經言。若王生
T1562_.29.0524b28: 在刹帝利種。紹灌頂位。於十五日。受齋戒
T1562_.29.0524b29: 時。沐浴首身。受勝齋戒。昇高臺殿。臣僚輔
T1562_.29.0524c01: 翼。東方欻有金輪寶現。其輪千輻。具足轂輞。
T1562_.29.0524c02: 衆相圓淨。非匠所成。舒妙光明來應王所。此
T1562_.29.0524c03: 王定是。轉金輪王。轉餘輪王。應知亦爾。輪王
T1562_.29.0524c04: 如佛。無二倶生。故契經言。無處無位。非前非
T1562_.29.0524c05: 後。有二如來應正等覺。出現於世。有處有位。
T1562_.29.0524c06: 唯一如來。如説如來。輪王亦爾。應審思擇。此
T1562_.29.0524c07: 唯一言。爲據一大千。爲約一切界。應説一切
T1562_.29.0524c08: 界。無差別言故。謂無經説。唯此世間。又無經
T1562_.29.0524c09: 言唯一世界。如何不説。而能定知唯據一大
T1562_.29.0524c10: 千。非約一切界。若爾何故。梵王經説。我今於
T1562_.29.0524c11: 此三千大千諸世界中。得自在轉。彼有密意。
T1562_.29.0524c12: 密意者何。謂若世尊。不起加行。唯能觀此三
T1562_.29.0524c13: 千大千。若時世尊。發起加行。無邊世界。皆佛
T1562_.29.0524c14: 眼境。天耳通等。例此應知。若不許然。佛於餘
T1562_.29.0524c15: 界。何縁無有自在化能。爲闕大悲。爲智有礙。
T1562_.29.0524c16: 闕大悲者。經不應言如來悲心普覆一切。智
T1562_.29.0524c17: 有礙者。經不應言無一爾焔佛智不轉。若佛
T1562_.29.0524c18: 智悲。遍於一切。無礙無闕。則應説法。普能濟
T1562_.29.0524c19: 度一切有情。無邊界中。如來皆有。不思議力。
T1562_.29.0524c20: 能普化故。又佛先於三無數劫。發願度脱一
T1562_.29.0524c21: 切有情。令諸有情。若自所化。若他所化。皆已
T1562_.29.0524c22: 下種。資糧成熟。住在十方。無出世尊願所及
T1562_.29.0524c23: 境。何縁此佛。不度餘方。設一如來。唯化一
T1562_.29.0524c24: 界。亦非一界盡得涅槃。然許如來能化一界。
T1562_.29.0524c25: 故許一佛普化十方。雖度不盡。亦無有失。餘
T1562_.29.0524c26: 爲當來佛所度故。由斯理故。梵王經説。我今
T1562_.29.0524c27: 於此三千大千諸世界中。自在轉者。定有密
T1562_.29.0524c28: 意。爲證不成。又理必然。如舍利子。總約現
T1562_.29.0524c29: 在。白世尊言。我得彼問。當如是答。今時無有
T1562_.29.0525a01: 梵志沙門得無上菩提與我世尊等。所以然
T1562_.29.0525a02: 者。我從世尊。親聞親持。無處無位。非前非
T1562_.29.0525a03: 後。有二如來應正等覺。出現於世。有處有位。
T1562_.29.0525a04: 唯一如來。如其他方別有佛者。非舍利子懷
T1562_.29.0525a05: 嫉妬心。何故不言他方雖有而一世界無二
T1562_.29.0525a06: 如來。豈不此經亦有密意。引證己義。亦不得
T1562_.29.0525a07: 成。密意者何。謂彼所引。無處位等。有二如
T1562_.29.0525a08: 來。如説如來。輪王亦爾。若無密意。約現總
T1562_.29.0525a09: 遮。則應輪王餘界非有。以彼如佛遮倶生故。
T1562_.29.0525a10: 若餘界輪王。雖遮而有。則餘界諸佛。不可言
T1562_.29.0525a11: 無。是故此經。約一界説。不可以佛定例輪王。
T1562_.29.0525a12: 即此經中遮女成佛。豈亦有佛以女身成。如
T1562_.29.0525a13: 遮輪王倶生非定。又不可以佛例輪王。以轉
T1562_.29.0525a14: 輪王如業主別。所生處所。有隔別故。謂轉輪
T1562_.29.0525a15: 王。業有分限。故所王領。亦有隔別。非一四洲
T1562_.29.0525a16: 倶時二主同所王領。況得有多。是故應知。
T1562_.29.0525a17: 爲主有隔。其所生處理有分限。由有分限。故
T1562_.29.0525a18: 一界中。無二輪王。餘界別有佛因無有分限
T1562_.29.0525a19: 異故爲主王化亦無分限。由此無有佛土隔
T1562_.29.0525a20: 別。故不可言屬此屬彼。如何此佛唯化此方。
T1562_.29.0525a21: 餘世界中有餘佛化。云何知佛爲化主無限。
T1562_.29.0525a22: 於一切界境皆有智故。諸界差別由二種依。
T1562_.29.0525a23: 謂依身殊。及法差別。佛於諸界差別相中。有
T1562_.29.0525a24: 能遍知殊勝智故。於一切法一切有情差別
T1562_.29.0525a25: 境中。無礙智轉。如契經説。佛告苾芻。我觀有
T1562_.29.0525a26: 情。非易可得。從久流轉生死以來。非汝父母。
T1562_.29.0525a27: 乃至廣説。又契經説。佛告苾芻。我觀方土。非
T1562_.29.0525a28: 易可得。從久流轉生死以來。非汝所居。乃至
T1562_.29.0525a29: 廣説。又舍利子。讃述世尊成就無上宿住念
T1562_.29.0525b01: 智。作如是言。大徳世尊於彼彼處。曾不曾住。
T1562_.29.0525b02: 若有色若無色。若有想若無想。若非想非非
T1562_.29.0525b03: 想。即彼彼處。所有行相。所有摽擧。有無量種
T1562_.29.0525b04: 無上微妙宿住念智。豈不由此即成如來。於
T1562_.29.0525b05: 不生處。亦有智轉。能爲化主。化彼有情。非轉
T1562_.29.0525b06: 輪王有如是徳。故不可引比例世尊。又轉輪
T1562_.29.0525b07: 王。於大千界。爲多倶出各王四洲。爲一輪王
T1562_.29.0525b08: 總王如佛。若爾何失。二倶不然。若多倶生各
T1562_.29.0525b09: 別王者。如王與佛遮二言同。而許輪王於大
T1562_.29.0525b10: 千界同時多出。非佛世尊。如是亦應許餘世
T1562_.29.0525b11: 界有輪王出。無佛世尊。若一輪王。生一四洲
T1562_.29.0525b12: 界。而能總王百倶胝界者。輪王少福。都無妙
T1562_.29.0525b13: 智。而許總王三千大千。況我世尊。具大福徳。
T1562_.29.0525b14: 於一切界。一切有情。有大堪能。無礙妙智而
T1562_.29.0525b15: 執所王不越大千與輪王同。斯有何理。又彼
T1562_.29.0525b16: 所執。都無至教。唯依少理。作如是言。現見世
T1562_.29.0525b17: 間。有多菩薩。倶時修習菩提資糧。一界一時。
T1562_.29.0525b18: 可無多佛。多界多佛。何理能遮。故無邊界中
T1562_.29.0525b19: 有無邊佛現。此所立理。應共尋思。倶時造修
T1562_.29.0525b20: 轉輪王業。及倶修習菩提資糧。二類有情。誰
T1562_.29.0525b21: 多誰少。又輪王果。無上菩提。無障圓成。誰
T1562_.29.0525b22: 遲誰速。又有何定理。無二無多造。一界同時
T1562_.29.0525b23: 轉輪王業。彼如是業成熟既同時。何理爲遮
T1562_.29.0525b24: 不倶生一界。此中定理。於佛亦然。不可被徴
T1562_.29.0525b25: 便許一界無二多造業。或非一倶生。又賢劫
T1562_.29.0525b26: 中。契經定説。有五百佛。出現世間。或有説
T1562_.29.0525b27: 言。千佛出世。若千菩薩。菩提資糧。同一劫
T1562_.29.0525b28: 中。可得圓滿。何縁成佛定不同時。謂彼皆於
T1562_.29.0525b29: 三無數劫。精勤修習。菩提資糧。有一劫中。同
T1562_.29.0525c01: 處成佛。何縁無有同處同時。於一大千。無倶
T1562_.29.0525c02: 時理。多界唯一。理亦應同。唯佛世尊。能於此
T1562_.29.0525c03: 義。究竟通達。我等隨力。且於此作如是尋思。
T1562_.29.0525c04: 諸有智人。應詳其理。如是所説。四種輪王。威
T1562_.29.0525c05: 定諸方。亦有差別。謂金輪者。諸小國王。各自
T1562_.29.0525c06: 來迎。作如是請。我等國土。寛廣豐饒。安隱富
T1562_.29.0525c07: 樂。多諸人衆。唯願天尊。親垂教勅。我等皆是
T1562_.29.0525c08: 天尊翼從。若銀輪王。自往彼土。威嚴近至。彼
T1562_.29.0525c09: 方臣伏。若銅輪王。至彼國已。宣威競徳。彼方
T1562_.29.0525c10: 推勝。若鐵輪王。亦至彼國。現威列陣。剋勝便
T1562_.29.0525c11: 止。一切輪王。皆無傷害。令伏得勝已。各安其
T1562_.29.0525c12: 所居。勸化令修十善業道。故輪王死。多得生
T1562_.29.0525c13: 天。經説輪王出現於世。便有七寶。出現世間。
T1562_.29.0525c14: 象等五寶。有情數攝。如何他業生他有情。非
T1562_.29.0525c15: 他有情從他業起。然由先造互相屬業。於中
T1562_.29.0525c16: 若一。禀自業生。餘亦倶時乘自業起。如是所
T1562_.29.0525c17: 説。諸轉輪王。非唯有七寶與餘王別。亦有三
T1562_.29.0525c18: 十二大士相殊。若爾輪王。與佛何異。佛大士
T1562_.29.0525c19: 相。處正明圓。王相不然。故有差別。言處正
T1562_.29.0525c20: 者。謂於佛身。衆相無偏。得其所故。言明了
T1562_.29.0525c21: 者。謂於佛身。相極分明。能奪意故。言圓滿
T1562_.29.0525c22: 者。謂於佛身。衆相周圓。無缺減故。劫初人
T1562_.29.0525c23: 衆。爲有王無。頌曰
T1562_.29.0525c24:     劫初如色天後漸増貪味
T1562_.29.0525c25:     由惰貯賊起爲防雇守田
T1562_.29.0525c26: 論曰。劫初時人。皆如色界。極光淨歿。來生人
T1562_.29.0525c27: 間。經於久時。漸有王出。故契經説。劫初時
T1562_.29.0525c28: 人。有色意成。支體圓滿。諸根無缺。形色端
T1562_.29.0525c29: 嚴。身帶光明。騰空自在。飮食喜樂。長時久
T1562_.29.0526a01: 住。有如是類。地味漸生。其味甘美。其香欝
T1562_.29.0526a02: 馥。時有一人。禀性耽味。嗅香起愛。取嘗便
T1562_.29.0526a03: 食。餘人隨學。競取食之。爾時方名。初受段
T1562_.29.0526a04: 食。資段食故。身漸堅重。光明隱沒。黒闇便
T1562_.29.0526a05: 生。日月衆星。從茲出現。由漸耽味。地味便
T1562_.29.0526a06: 隱。從斯復有地皮餅生。競耽食之。地餅復隱。
T1562_.29.0526a07: 爾時復有林藤出現。競耽食故。林藤復隱。有
T1562_.29.0526a08: 非耕種香稻自生。衆共取之。以充所食。此食
T1562_.29.0526a09: 麁故。殘穢在身。爲欲蠲除。便生二道。因斯遂
T1562_.29.0526a10: 有男女根生。由二根殊。形相亦異。宿習力故。
T1562_.29.0526a11: 便相瞻視。因此遂生非理作意。欲貪鬼魅。惑
T1562_.29.0526a12: 亂身心。失意猖狂。行非梵行。人中欲鬼。初發
T1562_.29.0526a13: 此時。爾時諸人。隨食早晩。隨取香稻。無所貯
T1562_.29.0526a14: 積。後時有人。禀性嬾墮。長取香稻。貯擬後
T1562_.29.0526a15: 食。餘人隨學。漸多停貯。由此於稻生我所心。
T1562_.29.0526a16: 各縱貪情。多收無厭。故隨收處。無復再生。遂
T1562_.29.0526a17: 共分田。慮防遠盡。於己田分。生悋護心。於他
T1562_.29.0526a18: 分田。有懷侵奪。劫盜過起。始於此時。爲欲遮
T1562_.29.0526a19: 防。共聚詳議。銓量衆内一有徳人。各以所收
T1562_.29.0526a20: 六分之一。雇令防護。封爲田主。因斯故立刹
T1562_.29.0526a21: 帝利名。大衆欽承。恩流率土。故復名大三末
T1562_.29.0526a22: 多王。自後諸王。此王爲首。時人或有情厭居
T1562_.29.0526a23: 家。樂在空閑。精修戒行。因斯故得婆羅門名。
T1562_.29.0526a24: 後時有王。貪悋財物。不能均給國土人民。故
T1562_.29.0526a25: 貧匱者。多行賊事。王爲禁止。行輕重罰。爲殺
T1562_.29.0526a26: 害業。始於此時。時有罪人。心怖刑罰。覆藏其
T1562_.29.0526a27: 過。異想發言。虚誑語生。此時爲首。於劫減
T1562_.29.0526a28: 位。有小三災。其相云何。頌曰
T1562_.29.0526a29:     業道増壽減至十三災現
T1562_.29.0526b01:     刀疾飢如次七日月年止
T1562_.29.0526b02: 論曰。從諸有情。起虚誑語。諸惡業道。後後轉
T1562_.29.0526b03: 増。故此洲人。壽量漸減。乃至極十。小三災
T1562_.29.0526b04: 現。故諸災患。二法爲本。一貪美食。二性嬾
T1562_.29.0526b05: 墮。此小三災。中劫末起。三災者。一刀兵。二
T1562_.29.0526b06: 疾疫。三飢饉。謂中劫末。十歳時人。爲非法
T1562_.29.0526b07: 貪。染汚相續。不平等愛。映蔽其心。邪法縈
T1562_.29.0526b08: 纒。瞋毒増上。相見便起猛利害心。如今獵師
T1562_.29.0526b09: 見野禽獸。隨手所執。皆成利刀。各逞兇狂。互
T1562_.29.0526b10: 相殘害。又中劫末。十歳時人。由具如前諸過
T1562_.29.0526b11: 失故。非人吐毒。疾疫流行。遇輒命終。難可救
T1562_.29.0526b12: 療。又中劫末。十歳時人。亦具如前諸過失故。
T1562_.29.0526b13: 天龍忿責。不降甘雨。由是世間。久遭飢饉。既
T1562_.29.0526b14: 無支濟。多分命終。是故説言。由飢饉故。便有
T1562_.29.0526b15: 聚集。白骨運籌。由二種因。名有聚集。一人聚
T1562_.29.0526b16: 集。謂彼時人。由極飢羸。聚集而死。二種聚
T1562_.29.0526b17: 集。謂彼時人。爲益後人。輟其所食。置於小
T1562_.29.0526b18: 篋。擬爲種子。故飢饉時。名有聚集。言有白
T1562_.29.0526b19: 骨。亦由二因。一彼時人。身形枯燥。命終未
T1562_.29.0526b20: 久。白骨便現。二彼時人。飢饉所逼。聚集白
T1562_.29.0526b21: 骨。煎汁飮之。有運籌言亦二因故。一由糧少。
T1562_.29.0526b22: 傳籌食之。謂一家中。從長至幼。隨籌至日。得
T1562_.29.0526b23: 少麁餐。二謂以籌。挑故場蘊。得少穀粒。多用
T1562_.29.0526b24: 水煎。分共飮之。以濟餘命。然有至教。説治彼
T1562_.29.0526b25: 方。謂若有能一晝一夜持不殺戒。於未來生
T1562_.29.0526b26: 決定不逢刀兵災起。若能以一訶梨怛雞起
T1562_.29.0526b27: 殷淨心奉施僧衆。於當來世決定不逢疾疫
T1562_.29.0526b28: 災起。若有能以一摶之食起殷淨心奉施僧
T1562_.29.0526b29: 衆。於當來世決定不逢飢饉災起。此三災起。
T1562_.29.0526c01: 各經幾時。刀兵災起。極唯七日。疾疫災起。七
T1562_.29.0526c02: 月七日。飢饉七年七月七日。度此便止。人壽
T1562_.29.0526c03: 漸増。東西二洲。有似災起。謂瞋増盛。身力羸
T1562_.29.0526c04: 劣。數加飢渇。北洲總無。前説火災焚燒世界。
T1562_.29.0526c05: 餘災亦爾。如應當知。何者爲餘。今當具辯。頌
T1562_.29.0526c06: 曰
T1562_.29.0526c07:     三災火水風上三定爲頂
T1562_.29.0526c08:     如次内災等四無不動故
T1562_.29.0526c09:     然彼器非常情倶生滅故
T1562_.29.0526c10:     要七火一水七水火後風
T1562_.29.0526c11: 論曰。此大三災。逼有情類。令捨下地。集上天
T1562_.29.0526c12: 中。初火災興。由七日現。有説如是七日輪行。
T1562_.29.0526c13: 猶如鴈行。分路旋運。有説如是七日輪行。上
T1562_.29.0526c14: 下爲行。分路旋運。中間各相去。五千踰繕那。
T1562_.29.0526c15: 次水災興。由降瀑雨。有作是説。從三定邊空
T1562_.29.0526c16: 中。欻然雨熱灰水。有餘復説。從下水輪起涌
T1562_.29.0526c17: 沸水。上騰漂浸。決定義者。即此邊生後風災
T1562_.29.0526c18: 興。由風相撃。有作是説。從四定邊空中。欻
T1562_.29.0526c19: 然飄撃風起。有餘復説。從下風輪。起衝撃風。
T1562_.29.0526c20: 上騰飄鼓。此決定義。准前應知。若此三災。壞
T1562_.29.0526c21: 器世界。乃至無有細分爲餘。後麁物生。誰爲
T1562_.29.0526c22: 種子。豈不即以前災頂風爲縁引生。風爲種
T1562_.29.0526c23: 子。或先所説。由諸有情業所生風。能爲種子。
T1562_.29.0526c24: 風中具有種種細物。爲同類因。引麁物起。或
T1562_.29.0526c25: 諸世界。壞非一時。有他方風。具種種徳。來此
T1562_.29.0526c26: 爲種。亦無有過。故化地部契經中言。風從他
T1562_.29.0526c27: 方。飄種來此。如先所説。前災頂風。此中何
T1562_.29.0526c28: 災。以何爲頂。火水風如次。上三定爲頂。故
T1562_.29.0526c29: 世尊説。災頂有三。若時火災焚燒世界。以極
T1562_.29.0527a01: 光淨。爲此災頂。若時水災。浸爛世界。以遍
T1562_.29.0527a02: 淨天。爲此災頂。若時風災飄散世界。以廣果
T1562_.29.0527a03: 天。爲此災頂。隨何災力。所不及處。即説名爲
T1562_.29.0527a04: 此災之頂。何縁下三定。遭火水風災。初二
T1562_.29.0527a05: 三定中。内災等彼故。謂初靜慮。尋伺爲内災。
T1562_.29.0527a06: 能燒惱心。等外火災故。第二靜慮。喜受爲内
T1562_.29.0527a07: 災。與輕安倶。潤澤如水。故遍身麁重。由此皆
T1562_.29.0527a08: 除故。經説苦根第二靜慮滅。以説内心喜。得
T1562_.29.0527a09: 身輕安故。非唯火災尋伺止息。亦由滅苦所
T1562_.29.0527a10: 依識身。故説苦根二靜慮滅。雖生上地識身
T1562_.29.0527a11: 容現前。隨欲不行自在故無過。然經言滅苦。
T1562_.29.0527a12: 據正入定時。初靜慮中。猶有尋伺。無増上喜。
T1562_.29.0527a13: 不言苦滅。第三靜慮。動息爲内災。息亦是風。
T1562_.29.0527a14: 等外風災故。若入此靜慮。有如是内災。生此
T1562_.29.0527a15: 靜慮中。遭是外災壞。故初靜慮。内具三災。外
T1562_.29.0527a16: 亦具遭三災所壞。第二靜慮。内有二災。故外
T1562_.29.0527a17: 亦遭二災所壞。第三靜慮。内唯一災。故外但
T1562_.29.0527a18: 遭一災所壞。何縁不立地亦爲災。以器世間
T1562_.29.0527a19: 即是地故。但可火等與地相違。不可説言地
T1562_.29.0527a20: 還違地。如先所説三斷末摩。所斷末摩。即是
T1562_.29.0527a21: 地故。不可立地以爲能斷。夫種類同。不相
T1562_.29.0527a22: 違故。又下三定。以火水風。如次爲災。損壞外
T1562_.29.0527a23: 器。若復立地。爲第四災。則應能損第四靜
T1562_.29.0527a24: 慮。然彼靜慮。必無外災。以彼定無内災患
T1562_.29.0527a25: 故。由此佛説。彼名不動。内外三災。所不及
T1562_.29.0527a26: 故。由是故説。災唯有三。毘婆沙師。説第四定
T1562_.29.0527a27: 攝淨居故。災不能損。由彼不可生無色天。亦
T1562_.29.0527a28: 復不應更往餘處。由此證餘界無淨居天。若
T1562_.29.0527a29: 餘世界中。有淨居者。應如地獄移往他方。寧
T1562_.29.0527b01: 説不應更往餘處。下三天處。由淨居天威力
T1562_.29.0527b02: 攝持。故無災壞。無容一地處少不同便有爲
T1562_.29.0527b03: 災壞不壞別。若爾彼地器應是常。不爾與有
T1562_.29.0527b04: 情倶生倶滅故。謂彼天處。無總地形。但如衆
T1562_.29.0527b05: 星居處。各別有情。於彼生時死時。所住天宮。
T1562_.29.0527b06: 隨起隨滅。是故彼器。體亦非常。所説三災。云
T1562_.29.0527b07: 何次第。要先無間。起七火災。其次定應。一水
T1562_.29.0527b08: 災起。此後無間。復七火災。度七火災。還有一
T1562_.29.0527b09: 水。如是乃至。滿七水災。復七火災。後風災
T1562_.29.0527b10: 起。如是總有八七火災。一七水災。一風災起。
T1562_.29.0527b11: 水風災起。皆次火災。自水風災。必火災起。
T1562_.29.0527b12: 故災次第。理必應然。何縁七火方一水災。極
T1562_.29.0527b13: 光淨天。壽勢力故。謂彼壽量。極八大劫。故至
T1562_.29.0527b14: 第八。方一水災。由此應知。要度七水。八七火
T1562_.29.0527b15: 後。乃一風災。由遍淨天壽勢力故。謂彼壽量。
T1562_.29.0527b16: 六十四劫。故第八八方一風災。如諸有情。修
T1562_.29.0527b17: 定漸勝所感異熟身壽漸長。由是所居亦漸
T1562_.29.0527b18: 久住
T1562_.29.0527b19: ＊説一切有部順正理論＊卷第三十二
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T1562_.29.0529a01:
T1562_.29.0529a02:
T1562_.29.0529a03: 阿毘達磨順正理論卷第三十三
T1562_.29.0529a04:   尊者衆賢造
T1562_.29.0529a05: 　＊三藏法師玄奘奉　　詔譯　
T1562_.29.0529a06:   辯業品第四之一
T1562_.29.0529a07: 此中一類。隨順造惡怯難論者。作如是言。如
T1562_.29.0529a08: 上所陳。諸内外事。多種差別。非業爲因。現見
T1562_.29.0529a09: 世間。果石等物。衆多差別。無異因故。謂從一
T1562_.29.0529a10: 種。有多果生。無種爲先。有石等異。棘鋒銛利
T1562_.29.0529a11: 豆皮黒等。衆相差別。是誰所爲。若必情欣有
T1562_.29.0529a12: 因論者。應言精血爲内法因。種等爲因。生外
T1562_.29.0529a13: 芽等。見由彼差別此有差別故。如果等異。
T1562_.29.0529a14: 無現異因。不現見因。亦應非有。爲對彼執故
T1562_.29.0529a15: 立宗言。頌曰
T1562_.29.0529a16:     世別由業生思及思所作
T1562_.29.0529a17:     思即是意業所作謂身語
T1562_.29.0529a18: 論曰。定由有情淨不淨業。諸内外事種種不
T1562_.29.0529a19: 同。云何知然。見業用故。謂世現見。愛非愛
T1562_.29.0529a20: 果。差別生時。定由業用。如農夫類。由勤正
T1562_.29.0529a21: 業。有稼穡等。可愛果生。有諸愚夫。行盜等
T1562_.29.0529a22: 業。便招非愛殺縛等果。復見亦有從初處胎。
T1562_.29.0529a23: 不由現因。有樂有苦。既見現在要業爲先。方
T1562_.29.0529a24: 能引得愛非愛果。知前樂苦必業爲先。故非
T1562_.29.0529a25: 無因。諸内外事。自然而有。種種差別。又世現
T1562_.29.0529a26: 見。造善者少。造惡者多。然於世間。有情樂少
T1562_.29.0529a27: 苦多。可得以現見爲門非現見成故。謂世現
T1562_.29.0529a28: 見造作種種淨不淨業。爲因縁故。便有種種
T1562_.29.0529a29: 樂苦果生。又見勤修如法行者。諸根怡悦。心
T1562_.29.0529b01: 寂安泰。若爲貪等猛焔纒逼。行非法行。與
T1562_.29.0529b02: 上相違。又見世間如法行者。便得供養恭敬。
T1562_.29.0529b03: 附託非法行者。與此相違。由所現見法非法
T1562_.29.0529b04: 因。果足可比度不現見果因。亦見世間。與
T1562_.29.0529b05: 上相違者。此不違理。以有餘因故。謂見世
T1562_.29.0529b06: 間。有造衆惡而似感得心歡悦者。是先善業
T1562_.29.0529b07: 果。或現加行生。或有由斯招他敬養等。應
T1562_.29.0529b08: 知亦是現不現因生。如有智人爲湯所瀹。便
T1562_.29.0529b09: 能了痛因火非水。如是智者。應當審思。諸
T1562_.29.0529b10: 樂果生。由善非惡。又世現見。久習貪等。貪等
T1562_.29.0529b11: 便増。慧等亦爾。然復見有不由久習而貪慧
T1562_.29.0529b12: 等自性猛利。智者應知。是先業果。若他敬
T1562_.29.0529b13: 等因惡行生應諸行惡行皆招他敬等故有許
T1562_.29.0529b14: 可善巧親密諸現因縁得敬養者。應知以此。
T1562_.29.0529b15: 助餘善業。令其有力。能與自果。行獵獸等
T1562_.29.0529b16: 諸惡行時。由不正思。便生歡悦。妄自慶慰。謂
T1562_.29.0529b17: 爲樂者。是造業時。非受果位。有業皆受。現
T1562_.29.0529b18: 在雖樂。而感當來苦異熟果。是故智者。應善
T1562_.29.0529b19: 觀察。勿耽小樂而招大苦。又見戰等。殺害爲
T1562_.29.0529b20: 因。便蒙賞頼。勝財位者此亦爲縁。助先善
T1562_.29.0529b21: 業。若異此者。應倶蒙頼。或害己朋。亦應獲
T1562_.29.0529b22: 賞。又同事業。所獲有殊。由此應知。現士用
T1562_.29.0529b23: 等。但能縁助不現見因。令彼能招敬財位等。
T1562_.29.0529b24: 又見有造淨不淨業。而現獲得毀讃衰利。與
T1562_.29.0529b25: 所造因相違果者。應知此爲餘業所伏。未得
T1562_.29.0529b26: 自果。但爲他縁非例無因世間生起。又彼
T1562_.29.0529b27: 既許世所現見。種等爲因。能生芽等。故無
T1562_.29.0529b28: 因論。理自不成。又不可言有情身等。但由
T1562_.29.0529b29: 現在加行力生。如芽等生。唯從種等。以外種
T1562_.29.0529c01: 等生芽等時非離有情業増上故。又若諸法
T1562_.29.0529c02: 無因生者。則應一切由一切物於一切時一
T1562_.29.0529c03: 切生起。何須計度種等別因。諸芽等生。可
T1562_.29.0529c04: 由業力。毒刺等物。應非業生。以非有情所須
T1562_.29.0529c05: 用故。此難非理。現不現見。麁細有情所須
T1562_.29.0529c06: 用故。又所須用。種種不同。謂令有情衆同分
T1562_.29.0529c07: 等。生位増長。皆名須用。設非所食。須用義
T1562_.29.0529c08: 成。若諸世間。内外差別。皆有情業増上所生。
T1562_.29.0529c09: 何縁鉢特摩。嗢鉢羅花等。色香美妙。非有情
T1562_.29.0529c10: 身。由諸有情共不共業所生諸果有差別故。
T1562_.29.0529c11: 謂諸有情。造共淨業。生蓮花等美妙色香。共
T1562_.29.0529c12: 不淨業。生毒刺等。由不共業。感有情身。雜思
T1562_.29.0529c13: 業生。故有淨穢。與蓮花等。不可例同。理必應
T1562_.29.0529c14: 然。以諸天等純淨業感。故彼内身。及外資
T1562_.29.0529c15: 縁。皆同美妙。然不肖者。以見世間。樂施者
T1562_.29.0529c16: 貧苦。慳悋者富樂。便増邪見。謂果無因。此由
T1562_.29.0529c17: 於田及思數習所得異熟増上等流果差別中
T1562_.29.0529c18: 不了達故。謂有先世。於良福田。暫植施因。故
T1562_.29.0529c19: 招富樂。然不數習能捨物思。故於今生。仍懷
T1562_.29.0529c20: 慳悋。若有先世。數施非田。則於今生。貧窮樂
T1562_.29.0529c21: 施。於如是義。何致愚迷。故由有情先世業
T1562_.29.0529c22: 力及現士用。二種世間。差別果生。理善成
T1562_.29.0529c23: 立。惡因論者。作是詰言。如何定知。害得非愛
T1562_.29.0529c24: 果不害得愛果。非此相違。應從二因各生二
T1562_.29.0529c25: 果。此如前釋。前釋者何。謂世現見。造善者
T1562_.29.0529c26: 少。造惡者多。然於世間有情樂少苦多可得。
T1562_.29.0529c27: 如是世間。諸有情類。多行殺害。少持不殺。如
T1562_.29.0529c28: 其愛果。殺害所招則應世間樂多苦少。既見
T1562_.29.0529c29: 不爾。是故定知。非殺害因。能招愛果。又見甘
T1562_.29.0530a01: 苦種子爲因。如次能生甘苦二果。非相違故。
T1562_.29.0530a02: 如是若造苦樂他業。如次應招自苦樂果。非
T1562_.29.0530a03: 此相違。豈不世間毛蒲角 &T033759;

。雖別體類而見
T1562_.29.0530a04: 相生。如是亦應苦樂他業如次能得自樂苦
T1562_.29.0530a05: 果。此喩不成。非所許故。見穀麥等。果似因
T1562_.29.0530a06: 故。謂許蒲 &T033759;

。從自種生。毛角但能爲其縁
T1562_.29.0530a07: 助。如穀麥等。雖自種生。而現見從水土等
T1562_.29.0530a08: 起。故彼所引。同喩不成。又見世間。求富樂
T1562_.29.0530a09: 者。必勤利樂有徳者故。若如蒲 &T033759;

。從異類
T1562_.29.0530a10: 生。應彼爲求當來樂者。於有徳者。令苦非
T1562_.29.0530a11: 樂。既爲求樂。勤利樂他。故殺害因。不招樂
T1562_.29.0530a12: 果。又彼所説。應從二因各生二果。理不成立。
T1562_.29.0530a13: 因無差別。而能別招愛非愛果。曾不見故。謂
T1562_.29.0530a14: 曾不見無差別因而能別招愛非愛果。但見
T1562_.29.0530a15: 無別從無別生。是故不應作如是計。淨不淨
T1562_.29.0530a16: 業。各招二果。若必爾者。不見有餘異熟因故。
T1562_.29.0530a17: 淨不淨業所感之果。無差別故。則應一切有
T1562_.29.0530a18: 情業果。皆無差別。然無是事。若許爾者。持戒
T1562_.29.0530a19: 破戒。無差別故。精勤修學。即爲唐捐。然不應
T1562_.29.0530a20: 許。又若爾者。應殺生故。於善趣中。同時倶受
T1562_.29.0530a21: 長壽短壽二種異熟。離殺生者。爲難亦然。如
T1562_.29.0530a22: 是行盜。及離盜等。並應倶時受富貧等。亦不
T1562_.29.0530a23: 應執雖不倶時有二果生。而更代受。非因無
T1562_.29.0530a24: 別生別果故。又曾未見有異熟因生異熟已。
T1562_.29.0530a25: 猶有功力。能招別類異熟果故。又見有處。愛
T1562_.29.0530a26: 非愛果壽長短等。有決定故。若攝二因各生
T1562_.29.0530a27: 二果。而更代受。是則應無愛及非愛壽定長
T1562_.29.0530a28: 短受苦樂等決定差別。然現可得。或定長壽。
T1562_.29.0530a29: 或定短壽。或定多樂。或定多苦。是故無容二
T1562_.29.0530b01: 因更代各生二果。豈不有情皆愛自命。應在
T1562_.29.0530b02: 地獄亦愛命長。如是便成因果翻對。無如是
T1562_.29.0530b03: 失。以造業時能辦多事。故受果位。亦有種
T1562_.29.0530b04: 種差別果生。謂造業時。諸殺生者。令他受
T1562_.29.0530b05: 苦。隔斷他命。令他怖畏。失壞威光。故受果
T1562_.29.0530b06: 時。有三相似。謂苦他故。於地獄中。受極重
T1562_.29.0530b07: 苦。爲異熟果。斷他命故。於善趣中。受命極
T1562_.29.0530b08: 促。爲等流果。壞他威故。感外藥物皆少精光。
T1562_.29.0530b09: 爲増上果。故無因果成翻對失。若爾便應許
T1562_.29.0530b10: 殺生業感善趣果。不爾不許感善趣中異熟
T1562_.29.0530b11: 果故。謂善趣壽。淨業所招。然彼殺生。爲其
T1562_.29.0530b12: 災害。令其不遂全與自果。故説殺生能招短
T1562_.29.0530b13: 壽。設有惡業。感善趣中異熟果者。非愛果
T1562_.29.0530b14: 攝。是故亦非因果翻對。有執祠祀明呪爲先。
T1562_.29.0530b15: 害諸有情。能招愛果。非泛爾害。故無前失。
T1562_.29.0530b16: 若爾呪術。或以 &MT01803;

祷。令遭熱病。乃至命終。
T1562_.29.0530b17: 應許此殺能招愛果。此呪術等。非欲利樂所
T1562_.29.0530b18: 害有情。祠祀明呪。意欲利樂所害羊等。故能
T1562_.29.0530b19: 害者。雖害有情。猶如良醫。不招苦果。脱生死
T1562_.29.0530b20: 者。亦以利樂蟲蟻等心。害蟲蟻等。應招愛果。
T1562_.29.0530b21: 非以明呪。或以刀杖。同爲利樂。殺害有情。果
T1562_.29.0530b22: 容有異。如能殺者。要依自心善惡有殊。得福
T1562_.29.0530b23: 非福。如是所殺羊等蟻等。應由自心得福非
T1562_.29.0530b24: 福。非由強殺令彼福生。以之爲因。當招愛
T1562_.29.0530b25: 果。如脱生死者。害他有情。不爲善果因。但招
T1562_.29.0530b26: 惡果。如是祠祀明呪爲先。亦應唯招非所愛
T1562_.29.0530b27: 果。良醫於彼。非同法喩。以諸良醫爲欲利
T1562_.29.0530b28: 樂諸有病者。勤加救療。令他安樂。現非後生
T1562_.29.0530b29: 醫及傍人知功驗果。雖令病者暫苦觸身。而
T1562_.29.0530c01: 彼良醫。不生非福。然彼自許。羊等愚癡。不能
T1562_.29.0530c02: 了知。福與非福。既被殺害。現苦難任。雖説未
T1562_.29.0530c03: 來當招愛果。而能殺者及彼傍人。倶不現知。
T1562_.29.0530c04: 亦無理證。故所引喩。非與法同。殺者傍人。雖
T1562_.29.0530c05: 不現證。而由明論定量故知。祠祀害生不生
T1562_.29.0530c06: 非福。寧知明論是定量耶。以明呪聲體是常
T1562_.29.0530c07: 故。謂諸明論。無製作者。於中呪詞。自然有
T1562_.29.0530c08: 故。能爲定量。唯此非餘。爲明論聲。獨是常
T1562_.29.0530c09: 性。爲許一切聲皆是常。若明論聲獨是常者。
T1562_.29.0530c10: 無定量證。理必不成。現見餘聲。耳根所取。是
T1562_.29.0530c11: 無常性。諸吠陀論。亦耳根得。應是無常。若一
T1562_.29.0530c12: 切聲。皆是常者。應非定量。唯明論聲。以許常
T1562_.29.0530c13: 聲。爲定量故。許皆定量。便失本宗。唯明論
T1562_.29.0530c14: 聲。是定量攝。又非覺慧所發音聲。唯可耳
T1562_.29.0530c15: 聞無定詮表。既許明論非覺爲先。是則亦應
T1562_.29.0530c16: 非定量攝。又若明論。聲體是常。誰障彼聲。令
T1562_.29.0530c17: 不恒得。胸胭等處。互相撃動。顯明論聲。此聲
T1562_.29.0530c18: 雖常。顯縁闕故。而不恒得。此聲不應爲縁所
T1562_.29.0530c19: 顯能覆障法。不可得故。現見瓶等。被闇或餘
T1562_.29.0530c20: 所覆障時。要假明等。除其覆障。瓶等方顯。未
T1562_.29.0530c21: 得聲前。能障聲法都不可得。寧容可説聲不
T1562_.29.0530c22: 恒得。由障未除。故彼所言。唯憑妄計。又世現
T1562_.29.0530c23: 見。顯因雖別。而所顯物。相無改轉。然明論
T1562_.29.0530c24: 聲。隨縁聞異。謂隨幼壯老胸胭等。撃動發聲。
T1562_.29.0530c25: 聞各有異。故不可説聲由彼顯。又聲離能顯
T1562_.29.0530c26: 異處可取故。謂離能顯處。別處聲可得。非所
T1562_.29.0530c27: 顯物。離能顯因。別處可取。故胸胭等。於吠陀
T1562_.29.0530c28: 論。非能顯因。又此中無同法喩故。謂如何物
T1562_.29.0530c29: 先隱誰顯。此如瓶等明等顯發。理不應然。非
T1562_.29.0531a01: 極成故。謂且應審。爲即闇瓶先被闇障今爲
T1562_.29.0531a02: 明顯爲在闇瓶無間滅位有別瓶體。與明合
T1562_.29.0531a03: 生。故此中無極成同喩。設許明論被顯如瓶。
T1562_.29.0531a04: 則應如瓶是無常性。以彼自説瓶是所顯。及
T1562_.29.0531a05: 無常性。此亦應然。又應樂等同此執故。謂此
T1562_.29.0531a06: 聲發現從自因。然執此聲非生唯顯樂等發
T1562_.29.0531a07: 起亦從自因。何故不執非生唯顯。故一切聲。
T1562_.29.0531a08: 從自因發。應如樂等非顯唯生。是故彼言明
T1562_.29.0531a09: 論中呪。無製作者。故體是常。能爲定量。有言
T1562_.29.0531a10: 無實。若爾應説諸明論聲。至教所收。故爲定
T1562_.29.0531a11: 量。謂明論説可愛果等。是諸大仙至聖所見。
T1562_.29.0531a12: 彼傳説故。至教所攝。若順便獲諸可愛果。違
T1562_.29.0531a13: 便現遭不可愛報。不爾汝等所敬諸仙。所證
T1562_.29.0531a14: 至聖。非現量得。亦不可以比量准知。故彼傳
T1562_.29.0531a15: 説非至教攝。謂汝所敬大仙所見。明論所説。
T1562_.29.0531a16: 可愛果等。汝等曾無能少現見。可以准驗所
T1562_.29.0531a17: 説非虚。由此比知。彼證至聖驗所傳教。是
T1562_.29.0531a18: 至教攝。故汝所説。是愚敬言。詎能了知眞
T1562_.29.0531a19: 至教相。且如仁等所敬大師。所證至聖。亦非
T1562_.29.0531a20: 仁等。現量所得。而許至聖。彼所説教。是至
T1562_.29.0531a21: 教攝。餘亦應然。何獨不許。此例非理。我等大
T1562_.29.0531a22: 師。有至聖相。現可證得。准相比度知證至聖。
T1562_.29.0531a23: 驗所説教。是至教攝。何等名爲至聖之相。與
T1562_.29.0531a24: 此相合。至聖性成證彼所言。是至教攝。夫
T1562_.29.0531a25: 虚誑語。因貪瞋癡。我等大師。圓滿證得。貪瞋
T1562_.29.0531a26: 等過。皆畢竟盡。由得此盡。故成至聖。所以發
T1562_.29.0531a27: 言。皆至教攝。師過永盡。何理證知。能圓滿
T1562_.29.0531a28: 説永盡道故。謂我大師。能圓滿説。永盡過道。
T1562_.29.0531a29: 由是比知。貪等諸過。皆畢竟盡。如何知此道
T1562_.29.0531b01: 能畢竟盡過能障解脱得因由此暫永離故。
T1562_.29.0531b02: 若法能障衆苦盡。得由所説道。能暫永離離
T1562_.29.0531b03: 此法故。便能證得。貪瞋癡等諸過永盡。此
T1562_.29.0531b04: 能障法。其體是何。謂能執我。即是我見。諸
T1562_.29.0531b05: 外道輩皆許有我。故彼不能解脱我執。以諸
T1562_.29.0531b06: 我執離無我見畢竟無能令止息者。然正法
T1562_.29.0531b07: 外。所有諸仙皆無有能正説無我。無此教故
T1562_.29.0531b08: 不離我執以於我執不能離故。便不能證貪
T1562_.29.0531b09: 等永盡。不證永盡。容有虚言。成就彼因貪
T1562_.29.0531b10: 瞋癡故。由是汝等所敬諸仙。實非大仙。亦
T1562_.29.0531b11: 非至聖。非至聖故。彼所傳説。明論等聲。非
T1562_.29.0531b12: 至教量。以彼非量。故我先辯。於祠祀中。明呪
T1562_.29.0531b13: 殺害非得愛果。其理極成。由是彼言祠祀明
T1562_.29.0531b14: 呪。爲利羊等。雖害有情。猶如良醫。不招苦
T1562_.29.0531b15: 果。如是所説。理定不成。彼既不成。唯此所
T1562_.29.0531b16: 説。世間差別。由業理成。然此頌中。言世別
T1562_.29.0531b17: 者。依第六轉。謂世之別。或第七轉。謂世中
T1562_.29.0531b18: 別。此所由業。其體是何。謂心所思。及思所
T1562_.29.0531b19: 作。故契經説。有二種業。一者思業。二思已
T1562_.29.0531b20: 業。思已業者。謂思所作。即是由思所等起義。
T1562_.29.0531b21: 應知思者。即是意業。思所作者。即身語業。如
T1562_.29.0531b22: 是二業。於契經中。世尊説爲三。謂身語意業。
T1562_.29.0531b23: 如是三業。隨其次第。由所依自性等起故建
T1562_.29.0531b24: 立。謂業依身故名身業。業性即語故名語業。
T1562_.29.0531b25: 此業依意復與意倶。等起身語故名意業。此
T1562_.29.0531b26: 中已説意業自性。謂即是思。思如前辯。身語
T1562_.29.0531b27: 二業。自性云何。頌曰
T1562_.29.0531b28:     此身語二業倶表無表性
T1562_.29.0531b29: 論曰。應知如是所説諸業中。身語二業。倶表
T1562_.29.0531c01: 無表性。故本論言。云何身業。謂身所有表
T1562_.29.0531c02: 及無表。云何語業。謂語所有表及無表。復有
T1562_.29.0531c03: 何縁。唯身語業。表無表性。意業不然。以意業
T1562_.29.0531c04: 中無彼相故。謂能表示故名爲表。表示自心
T1562_.29.0531c05: 令他知故。思無是事。故不名表。由此但言
T1562_.29.0531c06: 身語二業。能表非意。何故經言。諸愛者表。即
T1562_.29.0531c07: 是意業。此有餘義。爲顯意業。雖體非色。由愛
T1562_.29.0531c08: 成麁。謂愛倶思。雖體非色。相麁顯故。如身語
T1562_.29.0531c09: 表。能表自心。令他知故。實非表性。假説爲
T1562_.29.0531c10: 表。故經但言。諸愛者表。即是意業。即是由
T1562_.29.0531c11: 愛所逼迫者。明了動心法。即是意業義。若此
T1562_.29.0531c12: 經言。愛者意業。體即是表。可擧此經以顯意
T1562_.29.0531c13: 業。用表爲性。如是且辯意業非表。亦非無
T1562_.29.0531c14: 表。以無表業初起必依生因大種。此後無表
T1562_.29.0531c15: 生因雖滅。定有同類大種爲依。故後後時。無
T1562_.29.0531c16: 表續起。諸意業起。必依於心。非後後時定有
T1562_.29.0531c17: 同類心相續起。可意無表依止彼心。多念相
T1562_.29.0531c18: 續。以心善等念念有殊。設無表思。同類續
T1562_.29.0531c19: 起。如何依止前心意業。可隨後念異類心轉。
T1562_.29.0531c20: 非有意業心不相應。故意業中。亦無無表。是
T1562_.29.0531c21: 故唯有身語二業。表無表性。其理善成。上座
T1562_.29.0531c22: 此中。作如是説。如何可説刹那滅身有動運
T1562_.29.0531c23: 轉名爲身業。以若有法此時此處生。無動運
T1562_.29.0531c24: 轉即此時處滅。若不許如是無刹那滅義。如
T1562_.29.0531c25: 是語業。爲難亦然。非對法宗許動運轉名身
T1562_.29.0531c26: 語表。所以者何。頌曰
T1562_.29.0531c27:     身表許別形非行動爲體
T1562_.29.0531c28:     以諸有爲法有刹那盡故
T1562_.29.0531c29:     應無無因故生因應能滅
T1562_.29.0532a01:     形亦非實有應二根取故
T1562_.29.0532a02:     無別極微故語表許言聲
T1562_.29.0532a03: 論曰。髮毛等聚。總名爲身。於此身中。有心
T1562_.29.0532a04: 所起。四大種果。形色差別。能表示心。名爲身
T1562_.29.0532a05: 表。如思自體。雖刹那滅。而立意業。於理無
T1562_.29.0532a06: 違。如是身形。立爲身業。故彼所難。非預此
T1562_.29.0532a07: 宗。復以何縁。不立顯色及大種等爲身表耶。
T1562_.29.0532a08: 此等皆唯無記性故。豈不此等如能生心亦
T1562_.29.0532a09: 應得成善等性別。此責非理。此等不隨作者
T1562_.29.0532a10: 樂欲而得生故。又設離心。亦得生故。表必待
T1562_.29.0532a11: 心。方得生故。若大種等。一心所生。如體有
T1562_.29.0532a12: 差別。法亦應爾故。然不可謂一心所生有差
T1562_.29.0532a13: 別體成差別性。復云何知。身語二業。有善不
T1562_.29.0532a14: 善。契經説故。如契經言。諸有染汚眼耳所識
T1562_.29.0532a15: 法。彼具壽爲非諸有清淨。眼耳所識法。説
T1562_.29.0532a16: 亦如是。復云何知。四大種等。唯無記性。亦由
T1562_.29.0532a17: 經説。如契經言。或有一類。身住十年。乃至廣
T1562_.29.0532a18: 説。説心意識。異滅異生。有設難言。諸有表
T1562_.29.0532a19: 業。善等性別。理不應成。自類有殊。理不成
T1562_.29.0532a20: 故。謂等是身業。待能起心。便成無記性。或成
T1562_.29.0532a21: 不善。如子或餘執觸母乳。是故身業。自類相
T1562_.29.0532a22: 望。差別不成。唯無記性。但由心故。此有差
T1562_.29.0532a23: 別。即能差別。可成善等。此難非理。彼此極相
T1562_.29.0532a24: 似故。別相難知。如菴沒羅種等。如菴沒羅
T1562_.29.0532a25: 種。所有顯形。與竭樹羅種。相極相似。雖極
T1562_.29.0532a26: 相似。而非無別。以見彼果有差別故。身語表
T1562_.29.0532a27: 業。理亦應然。若待能起心説表差別。然不可
T1562_.29.0532a28: 説表有善等異。則應思業亦無善等。以思亦
T1562_.29.0532a29: 與信貪等倶。方得名爲善不善故。若一果故。
T1562_.29.0532b01: 善等成者。理亦不然。待他同故。如思雖與信
T1562_.29.0532b02: 等相應。同一果性。而待信等。勢力方成。善等
T1562_.29.0532b03: 性別。如是表業。是善等心。所等起故。心等流
T1562_.29.0532b04: 故。成善等別。與思義同。若身語業。體是善
T1562_.29.0532b05: 等。應同外道離繋者論。彼説善惡其性如火。
T1562_.29.0532b06: 思與不思。倶能燒故。無同彼失以善惡表離
T1562_.29.0532b07: 心不生。如眼等識。如眼等識。雖有差別。若離
T1562_.29.0532b08: 眼等。終不得生。如是表業。雖有善惡。若離於
T1562_.29.0532b09: 心。無容得起。故無同彼離繋論失。又古諸
T1562_.29.0532b10: 師。已破離繋所立火喩。説如是言。縛喝國人。
T1562_.29.0532b11: 意懷忿恚。有諸離繋。起善淨心。倶以其手。拔
T1562_.29.0532b12: 離繋髮。此二罪福。豈容平等。如是身語業相
T1562_.29.0532b13: 雖同。而於其中。有善惡異。故非如火業無
T1562_.29.0532b14: 差別。由此彼説。不應正理。是故我宗。無同彼
T1562_.29.0532b15: 失。彼上座所立身語業。云何彼作是言。餘縁
T1562_.29.0532b16: 力故。令大造聚異方生時。後果前因。無間而
T1562_.29.0532b17: 轉。能爲攝益或爲損害。即如是聚。名身表業。
T1562_.29.0532b18: 即以世俗補特伽羅。如是語言從縁而起。生
T1562_.29.0532b19: 如是果。名語表業。以約勝義。法無主宰。故多
T1562_.29.0532b20: 實界。合立表名。一物不能獨表示故。又無餘
T1562_.29.0532b21: 物名爲表故。今謂彼宗所立表業。於聖教外。
T1562_.29.0532b22: 妄述己情。以契經中唯説眼耳二識所識。色
T1562_.29.0532b23: 之與聲。有染淨雜。非香等故。彼宗亦許。諸大
T1562_.29.0532b24: 造聚。皆唯無記。離身語業。不見別有染淨
T1562_.29.0532b25: 色聲。又諸大種。非眼所得。五識縁假。前已具
T1562_.29.0532b26: 遮。故彼所言。述己情計。若謂如是所立總聚
T1562_.29.0532b27: 亦無一向成無記失。隨別等起。成差別故。又
T1562_.29.0532b28: 見彼果。有差別故。理亦不然。但有言故。彼宗
T1562_.29.0532b29: 自許。等起雖殊。而大造聚。無有差別。故等起
T1562_.29.0532c01: 心。雖有善等。而所等起。唯無記性。設許大造
T1562_.29.0532c02: 聚有善等差別。是不思擇。凶亂發言。以諸聚
T1562_.29.0532c03: 體。不可得故。無體不應善等別故。亦不應立
T1562_.29.0532c04: 聚所依中一一皆有善等差別。以諸大種非
T1562_.29.0532c05: 眼境故。經唯説色聲有染有淨故。已遮顯色
T1562_.29.0532c06: 等有善等差別。故不應執隨別等起。令大造
T1562_.29.0532c07: 聚有善等別。設許顯色是身表性。則許身表
T1562_.29.0532c08: 實有義成。於實有中須興諍論。諸對法者。身
T1562_.29.0532c09: 表謂形。彼許顯色名爲身表。是則彼此非甚
T1562_.29.0532c10: 相違。然顯不隨等起心轉。故非身表。如前已
T1562_.29.0532c11: 説。又果差別。雖有益損。而亦但應是無記性。
T1562_.29.0532c12: 以果差別。雖有益損。而不可言諸大種聚有
T1562_.29.0532c13: 善不善無記差別。有香等物。同此過故。而經
T1562_.29.0532c14: 但言。二有善等。雖無主宰。如有能生。故亦可
T1562_.29.0532c15: 言有能表性。是故上座所立身業。於聖教外。
T1562_.29.0532c16: 妄述己情。由此己遮所立語業。謂即世俗。如
T1562_.29.0532c17: 是語言。有善有染不應理故。又世俗不應説
T1562_.29.0532c18: 從縁而起。以世俗法非實有故。法若實有。可
T1562_.29.0532c19: 從縁生。異此縁生。應無自體。若爾便順壞
T1562_.29.0532c20: 法者宗。故不應説即以世俗。如是語言。從縁
T1562_.29.0532c21: 而起。若依文次第。作如是釋。世俗言但屬補
T1562_.29.0532c22: 特伽羅。是則不應能通二難。謂先他論有作
T1562_.29.0532c23: 難言。如何世俗法。能生勝義果。如何有實
T1562_.29.0532c24: 表。便爲壞勝義。先擧世俗。從縁而起。故能生
T1562_.29.0532c25: 果。以通初難。次擧勝義。法無主宰。合方能
T1562_.29.0532c26: 表。以通後難。若謂世俗不屬語言。如何先
T1562_.29.0532c27: 文。能通初難。又唯許世俗屬補特伽羅。則爲
T1562_.29.0532c28: 許有勝義語業。此即語表。何理能遮。既許業
T1562_.29.0532c29: 成。亦應許表。又彼上座。自立誠言。非我撥無
T1562_.29.0533a01: 語實有性。然但不許別有一物。獨能表示名
T1562_.29.0533a02: 爲語表。我亦不許。離實語聲。別有一物。名爲
T1562_.29.0533a03: 語表。上座於此。何不生欣。豈不先説。一物不
T1562_.29.0533a04: 能獨表示故。又無餘物。名爲表故。此無深理。
T1562_.29.0533a05: 如語體實。表亦應然。如無一語可獨宣唱。
T1562_.29.0533a06: 亦無獨能生耳識理。然語實有。不壞勝義。集
T1562_.29.0533a07: 從縁生。名爲語業。如是雖無一實有界。獨能
T1562_.29.0533a08: 表示。而有實表。不壞勝義。集從縁生。名爲語
T1562_.29.0533a09: 表。我如是立。豈同汝宗。於聖教外。擅立業
T1562_.29.0533a10: 理。非由和集顯色可見。不和集時。其體雖
T1562_.29.0533a11: 有。細故不見。便非顯色。表亦應然。故是實
T1562_.29.0533a12: 有。又彼自許。觸法界中。各有多物。如一一
T1562_.29.0533a13: 物別得界名。總亦是界。色界亦爾。總聚如別。
T1562_.29.0533a14: 倶得色名。表亦應爾。故對法者。立業理成。有
T1562_.29.0533a15: 餘部言。動是身表。動名何法。謂諸行行。行如
T1562_.29.0533a16: 何行。謂餘方起。或時諸行。即於本方。能爲生
T1562_.29.0533a17: 因。生所生果。或時縁合。令於餘方隣續前因。
T1562_.29.0533a18: 有果法起。故即諸行。餘方生時。得身業名。亦
T1562_.29.0533a19: 名身表。雖有此理。但唯世俗。而身表業。必是
T1562_.29.0533a20: 勝義。然非諸行實有行動。以有爲法有刹那
T1562_.29.0533a21: 故。理雖如是。然不應言身有表業非實物有。
T1562_.29.0533a22: 以説諸行生滅爲業諸行生滅。即諸行故。有
T1562_.29.0533a23: 何別理。要餘方生。乃名爲業。非即因處。若即
T1562_.29.0533a24: 因處若於餘方。隨有法生。即於是處無間必
T1562_.29.0533a25: 滅。不往餘方行動既無。何有實表。又已遮
T1562_.29.0533a26: 遣顯等是業。故先所立。於理爲勝。大徳邏
T1562_.29.0533a27: 摩。作如是説。以諸行法即所得體。於是處
T1562_.29.0533a28: 生。即於是處。此體還滅。故無行動。雖有此
T1562_.29.0533a29: 理。然有體行。可是處滅。既執未來。法體未
T1562_.29.0533b01: 有。如何可説即所得體。於是處生又若得體。
T1562_.29.0533b02: 不應復生。既復須生。非已得體。故彼所説。自
T1562_.29.0533b03: 宗相違。若謂據當作如是説。此亦非理。以於
T1562_.29.0533b04: 世間不見無法。據當説故。但見於有後可改
T1562_.29.0533b05: 變。容據當説。如世間言。磨麨煮飯織綾絹
T1562_.29.0533b06: 等。非於無體可作是言。故彼所説。定非應理
T1562_.29.0533b07: 刹那何謂。謂極少時。此更無容前後分析。時
T1562_.29.0533b08: 復何謂。謂有過去未來現在。分位不同。由此
T1562_.29.0533b09: 數知諸行差別。於中極少諸行分位。名爲刹
T1562_.29.0533b10: 那。故如是説。時之極促。故名刹那。此中刹
T1562_.29.0533b11: 那。但取諸法有作用位。謂唯現在。即現在
T1562_.29.0533b12: 法。有住分量。名有刹那。如有月子。或能滅
T1562_.29.0533b13: 壞。故名刹那。是能爲因。滅諸法義。謂無常
T1562_.29.0533b14: 相。能滅諸法。此倶行法。名有刹那。或世間
T1562_.29.0533b15: 言。有刹那者。是有空義。謂現在位。無有能
T1562_.29.0533b16: 持。令不滅者。必不住故。名有刹那。或世間
T1562_.29.0533b17: 言。無刹那者。是無暇義。謂著餘事。無暇專
T1562_.29.0533b18: 己。名無刹那。唯現在時。必有少暇。取自果
T1562_.29.0533b19: 故。名有刹那。然諸有爲相續分位。有臘縛等。
T1562_.29.0533b20: 諸差別時。於諸時中。刹那最促。法定有此。名
T1562_.29.0533b21: 有刹那。而經主言。刹那何謂。得體無間滅。有
T1562_.29.0533b22: 此刹那法。名有刹那。如有杖人名爲有杖。彼
T1562_.29.0533b23: 釋非理。如杖異人。不可説故。喩不同法。非別
T1562_.29.0533b24: 有法異於得體。無間滅性。如何可説。此有刹
T1562_.29.0533b25: 那。如人有杖。亦不可謂約相續説。無體不應
T1562_.29.0533b26: 有得體故。或應無法名有刹那。非於有體
T1562_.29.0533b27: 便成大過。亦不應謂於似異説。引有杖人。爲
T1562_.29.0533b28: 同喩故。或應假説言有刹那。於似説門。理
T1562_.29.0533b29: 應爾故。然不應許。假説有刹那。以無極成實
T1562_.29.0533c01: 有刹那故。謂若許有實有刹那。可許有餘依
T1562_.29.0533c02: 似假説既無所似實。能似假不成。故對法
T1562_.29.0533c03: 宗。説有爲法有刹那理。獨無有過。不應定
T1562_.29.0533c04: 言。得體無間滅。有此刹那法。名有刹那。復
T1562_.29.0533c05: 如何知。諸有爲法。皆刹那滅。必不久住。以諸
T1562_.29.0533c06: 有爲後必盡故。經主於此。作如是釋。謂有爲
T1562_.29.0533c07: 法。滅不待因。所以者何。待因謂果滅無非果
T1562_.29.0533c08: 故。不待因滅。既不待因。纔生已即滅。若初
T1562_.29.0533c09: 不滅。後亦應然。以後與初有性等故。彼釋非
T1562_.29.0533c10: 理。盡即是滅。佛説盡滅。是有爲相。説有爲
T1562_.29.0533c11: 相。是所有法。故契經説。諸行無常。有生滅
T1562_.29.0533c12: 法。又契經説。有爲之起。亦可了知。盡及住
T1562_.29.0533c13: 異。亦可了知。若謂無法猶如色等。亦能爲
T1562_.29.0533c14: 因。生識等者。則亦應許無法是果。此差別因。
T1562_.29.0533c15: 不可得故。何理無法是因非果。又見有法。以
T1562_.29.0533c16: 有爲先。世所極成。有因是果。汝宗滅盡。亦有
T1562_.29.0533c17: 爲先。必有爲先。後方無故。如何不許是果有
T1562_.29.0533c18: 因。又法無因。許必是常。故滅若常者。法應永
T1562_.29.0533c19: 不生。若謂滅無。既非有體。如何成果。若非有
T1562_.29.0533c20: 體。如何爲因。發生識等。又不應許是有爲相。
T1562_.29.0533c21: 如許彼成。此亦應許。又譬喩者。能起異端。曾
T1562_.29.0533c22: 所未聞。解釋道理。執有爲相。是起及無。如是
T1562_.29.0533c23: 則應不成三數。謂有爲法。得體名起。盡及異
T1562_.29.0533c24: 相。皆是體無。非後刹那。與前有異。少有所
T1562_.29.0533c25: 因。如前已辯。亦不可説有爲法然起。亦應
T1562_.29.0533c26: 同成大過故。謂諸行起。亦應無因。以執有爲
T1562_.29.0533c27: 法皆然故。是故彼異無體理成。則應以無爲
T1562_.29.0533c28: 有爲相。然不應許。故非滅不待因。故我此
T1562_.29.0533c29: 中。作如是釋。現有法滅。不待客因。既不待客
T1562_.29.0534a01: 因。纔生已即滅。若初不滅。後亦應然。以後與
T1562_.29.0534a02: 初主因等故。既見後有盡。知前念念滅。若謂
T1562_.29.0534a03: 不然。世現見故。謂世現見。薪等先有。由後與
T1562_.29.0534a04: 火客因合時。便致滅無。不復見故。定無餘量。
T1562_.29.0534a05: 過現量者。故非諸法滅皆不待客因。豈不應
T1562_.29.0534a06: 如鈴聲燈焔。如彼聲焔。雖離手風刹那刹那
T1562_.29.0534a07: 由主因滅而手風合餘不更生後聲焔無不復
T1562_.29.0534a08: 可取。如是薪等。由主滅因。令念念滅。後與火
T1562_.29.0534a09: 合。便於滅位。不爲餘因。以後不生。不復可
T1562_.29.0534a10: 取。是故此義。由比量成。非現量得。何謂比
T1562_.29.0534a11: 量。謂應如生無無因故。以有爲法不見不待
T1562_.29.0534a12: 客主二因。而得生者。謂羯剌藍。牙牆識等。必
T1562_.29.0534a13: 待精血水土根等外縁資助。然後得生。若待
T1562_.29.0534a14: 客因薪等滅者。則有爲法。應並如生要待客
T1562_.29.0534a15: 因然後得滅。而世現見。覺焔音聲。不待客因。
T1562_.29.0534a16: 由主因滅。故一切行滅。皆不待客因。是故
T1562_.29.0534a17: 諸有爲。纔生已即滅。滅因常合。故刹那滅義
T1562_.29.0534a18: 成。有執覺聲前因後滅。有執燈焔滅亦住無
T1562_.29.0534a19: 爲因。有執焔滅時。由法非法力。彼皆非理。所
T1562_.29.0534a20: 以者何。法未已生。無功能故。然不應説二不
T1562_.29.0534a21: 倶故。以如是難。招他責言。雖二不並。而許前
T1562_.29.0534a22: 法爲後生因。雖二不倶如何不許前因後滅。
T1562_.29.0534a23: 唯現有論理應答言。前爲後生因。以現有體
T1562_.29.0534a24: 故。未來體未有。寧爲前滅因。故彼立因。應如
T1562_.29.0534a25: 此説。又最後滅。復由何因。住無爲因。亦不應
T1562_.29.0534a26: 理。以無體法不成因故。法與非法。亦非滅因。
T1562_.29.0534a27: 見空窟中。有焔轉故。又於一切有爲法中。皆
T1562_.29.0534a28: 可計度。有此因故。應不更待火等滅因。是故
T1562_.29.0534a29: 不應執此因義。又若薪等滅。火合爲因。於熟
T1562_.29.0534b01: 變生中。有下中上。應生因體即成滅因。所以
T1562_.29.0534b02: 者何。謂由火合。能令薪等有熟變生。中上熟
T1562_.29.0534b03: 生。下中熟滅。即生因體。應成滅因。然理不應
T1562_.29.0534b04: 因彼此有。即復因彼此法成無。若謂焔生不
T1562_.29.0534b05: 停住故無斯過者。理亦不然。體類不殊。無決
T1562_.29.0534b06: 定理。能爲生滅二種因故。且於火焔差別生
T1562_.29.0534b07: 中。容計能生能滅因異。於灰雪酢日地水
T1562_.29.0534b08: 合。能令薪等熟變生中。如何計度生滅因異。
T1562_.29.0534b09: 若爾現見煎水減盡。火合於中爲何所作。由
T1562_.29.0534b10: 客火合。主火界増。如如火界漸漸増長。如是
T1562_.29.0534b11: 如是。能令水聚漸爲後位微劣水因。以火與
T1562_.29.0534b12: 水性相違故。乃至最後位更不能生後。是名
T1562_.29.0534b13: 火合於中所作。故諸法滅。不待客因。但由主
T1562_.29.0534b14: 因。令諸法滅。由如是理。證刹那滅義成。是故
T1562_.29.0534b15: 知身定無行動
T1562_.29.0534b16: 説一切有部順正理論＊卷第三十三
T1562_.29.0534b17:
T1562_.29.0534b18:
T1562_.29.0534b19:
T1562_.29.0534b20: 阿毘達磨順正理論卷第三十四
T1562_.29.0534b21:   尊者衆賢造
T1562_.29.0534b22: 　＊三藏法師玄奘奉　　詔譯　
T1562_.29.0534b23:   辯業品第四之二
T1562_.29.0534b24: 於正法内。有作是言。身及山等。久住不滅。
T1562_.29.0534b25: 故契經説。或有一類。身住十年。乃至廣説。又
T1562_.29.0534b26: 説七日羯剌藍住。又説持地住經一劫。由此
T1562_.29.0534b27: 知身可得久住。故有行動。爲表理成。此義不
T1562_.29.0534b28: 然。且彼亦許諸心心所有刹那滅。由此可證
T1562_.29.0534b29: 彼所不許。身及山等刹那滅義。應作是言。身
T1562_.29.0534c01: 刹那滅。見隨心等。有轉變故。謂見身相。於起
T1562_.29.0534c02: 苦樂貪瞋等時。隨心等轉。既隨心等。念念滅
T1562_.29.0534c03: 法。身有轉變。故刹那滅義成。又身與心等安
T1562_.29.0534c04: 危故。謂身既是刹那滅心所執受故。必安危
T1562_.29.0534c05: 等。以身有識續住多時。識若離身。即便爛
T1562_.29.0534c06: 壞。既與刹那滅心等安危故。身應如心必刹
T1562_.29.0534c07: 那滅。又身如識而宣説故。謂契經言。是心意
T1562_.29.0534c08: 識。刹那臘縛牟呼栗多。別異而生。別異而
T1562_.29.0534c09: 滅。又契經説。身於彼彼刹那等位。衰老枯
T1562_.29.0534c10: 竭。又契經言。苾芻諸行。無有住止。速歸壞
T1562_.29.0534c11: 滅。又言苾芻諸行如幻。或増或減。暫住即滅。
T1562_.29.0534c12: 又契經説。摩納縛迦。從入胎夜。乃至衰老。恒
T1562_.29.0534c13: 速逝往。無住無迴。由此等經證知。諸行皆刹
T1562_.29.0534c14: 那滅。無久住理。而言住者。但約諸行相似相
T1562_.29.0534c15: 續。假説無違。亦有契經説心有住。如言心
T1562_.29.0534c16: 住不可移轉。又經説。心從初靜慮。移入第
T1562_.29.0534c17: 二靜慮等中。又説心調便能住上。又於苦
T1562_.29.0534c18: 等生已相續多時住中。假説故受。又彼雖許
T1562_.29.0534c19: 月輪劫住而假説新非假説中即可決定執爲
T1562_.29.0534c20: 實有。又相有別體異義成。非一體中相可有
T1562_.29.0534c21: 別。現見異體相方別故。如牛有垂 &T058269;

。馬有旋
T1562_.29.0534c22: 毛等。於一相續。相既有殊。由此證知。體必有
T1562_.29.0534c23: 異。乳酪顯色。雖復相同。倶行別故。必有異
T1562_.29.0534c24: 體。謂二顯色。甘酢味倶。故體必應前後各
T1562_.29.0534c25: 別。身亦應爾。既前後位。相有不同。由此比
T1562_.29.0534c26: 知。擧體界聚。前後各別。故刹那滅。其理極
T1562_.29.0534c27: 成。既一切行。皆刹那滅。如何業果。感赴理
T1562_.29.0534c28: 成。如何不成。不相及故。謂曾未見種體已
T1562_.29.0534c29: 滅。猶能生芽。亦非所許。然非諸業如種生芽。

Footnote:

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