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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_.29.0561a01: 先已説。又若聖者定不行故是性罪攝。則應
T1562_.29.0561a02: 一切聖者所行皆非性罪。是則非梵行應非
T1562_.29.0561a03: 性罪攝。然非所許故。此非因由此亦遮。有作
T1562_.29.0561a04: 是説。以契經説。數習能令墮惡趣故如殺生
T1562_.29.0561a05: 等。故飮諸酒是性罪攝。以非梵行雖是性罪
T1562_.29.0561a06: 而説數行不墮惡趣故。彼所説非決定因。然
T1562_.29.0561a07: 説數習墮惡趣者顯數飮酒。能令身中諸不
T1562_.29.0561a08: 善法相續轉故。又能發引惡趣業故。或能令
T1562_.29.0561a09: 彼轉増盛故。亦見有説斷生草等令墮惡趣。
T1562_.29.0561a10: 故此無能證飮諸酒是性罪攝。有餘師釋。如
T1562_.29.0561a11: 説修慈以密意門説墮惡趣。謂契經説能修
T1562_.29.0561a12: 慈心得八勝利非修慈故。即能令其得不還
T1562_.29.0561a13: 果。但據得果修慈爲先密作是説。飮酒亦爾。
T1562_.29.0561a14: 謂酒能損大種諸根便失正念尋生放逸。遂
T1562_.29.0561a15: 造惡業因墮惡趣依如是義故作是言。又彼
T1562_.29.0561a16: 所言離飮諸酒。世尊説是近事律儀。故此定
T1562_.29.0561a17: 應是性罪者。亦不應理以非定故。應如近住
T1562_.29.0561a18: 所受律儀。如八戒中非時食等。離殺等四立
T1562_.29.0561a19: 近住支。然彼定非性罪所攝。此亦應爾故非
T1562_.29.0561a20: 證因。雖彼謗言爲貪飮酒矯立飮酒是遮罪
T1562_.29.0561a21: 攝。今應徴問。非時食等汝等許是性罪攝耶。
T1562_.29.0561a22: 彼答言非。豈亦汝等貪非時食。耽著博戲歌
T1562_.29.0561a23: 舞掘地斷生草等。矯立此等是遮罪耶。若謂
T1562_.29.0561a24: 不然法相爾故。是則汝等所設謗言無益自
T1562_.29.0561a25: 増非愛業道。如契經説。窣羅迷麗耶末陀放
T1562_.29.0561a26: 逸處。依何義説。言窣羅者。謂米麥等如法
T1562_.29.0561a27: 蒸煮。和麹&T008862;汁投諸藥物。醞釀具成酒色
T1562_.29.0561a28: 香味飮已惛醉。迷麗耶者。謂諸根莖葉花果
T1562_.29.0561a29: 汁爲前方便。不和麹*&T008862;醞釀具成酒色香味
T1562_.29.0561b01: 飮已惛醉。於中一類甘蔗成者得施途名。
T1562_.29.0561b02: 桃果汁所醞成酒名爲末途。即此末途令人
T1562_.29.0561b03: 耽醉勝於餘酒故名末陀。或即窣羅迷麗耶
T1562_.29.0561b04: 酒。飮已令醉總名末陀。若*蒱桃汁醞成酒
T1562_.29.0561b05: 味飮已令悶不得自在。如飮毒藥鬼魅所持
T1562_.29.0561b06: 失志猖狂。故不令飮非已成酢及酒。未成亦
T1562_.29.0561b07: 不應飮。如甘蔗汁。不應觀飮量若少若多。但
T1562_.29.0561b08: 眞得酒名皆不應飮。多少皆是放逸處故。爲
T1562_.29.0561b09: 遮一類愚闇増強耽味纒心。作如是説飮酒
T1562_.29.0561b10: 非失但遮過量。能不惛醉飮亦無罪。故説諸
T1562_.29.0561b11: 酒名放逸處。謂雖不醉有令醉。能佛爲深防
T1562_.29.0561b12: 皆不聽飮。故戒經説。若有苾芻飮諸酒者皆
T1562_.29.0561b13: 犯墮落。契經亦説。若飮諸酒感非愛果其類
T1562_.29.0561b14: 寔多。或於此中爲欲顯示離飮酒意。説諸酒
T1562_.29.0561b15: 已復重説此放逸處言。意顯酒非不淨性罪
T1562_.29.0561b16: 是放逸處故不應飮。言放逸者。不顧應作趣
T1562_.29.0561b17: 不應作故名放逸。是放逸因名放逸處。有作
T1562_.29.0561b18: 是説。醞食成酒名爲窣羅。醞餘物所成名迷
T1562_.29.0561b19: 麗耶酒。即前二酒未熟已壞不能令醉不名
T1562_.29.0561b20: 末陀。若令醉時名末陀酒。簡無用位重立此
T1562_.29.0561b21: 名。然以檳榔及稗子等亦能令醉。爲簡彼故
T1562_.29.0561b22: 須説窣羅迷麗耶酒。雖是遮罪而令放逸廣
T1562_.29.0561b23: 造衆惡墮諸惡趣。爲顯彼是聖所遠離惡行
T1562_.29.0561b24: 應斷言放逸處。若飮酒已不吐未消彼必不
T1562_.29.0561b25: 能受律儀等。酒是放逸所依處故
T1562_.29.0561b26: *説一切有部順正理論*卷第三十八
T1562_.29.0561b27:
T1562_.29.0561b28:
T1562_.29.0561b29:
T1562_.29.0561c01:
T1562_.29.0561c02:
T1562_.29.0561c03: 阿毘達磨順正理論卷第三十九
T1562_.29.0561c04:   尊者衆賢造
T1562_.29.0561c05:  *三藏法師玄奘奉  詔譯 
T1562_.29.0561c06:   *辯業品第四之七
T1562_.29.0561c07: 別解脱律儀從何而得。復從何而得餘二律
T1562_.29.0561c08: 儀。頌曰
T1562_.29.0561c09:     從一切二現 得欲界律儀
T1562_.29.0561c10:     從根本恒時 得靜慮無漏
T1562_.29.0561c11: 論曰。欲界律儀謂別解脱。此從一切根本業
T1562_.29.0561c12: 道。及從前後近分而得。從二得者。謂從二
T1562_.29.0561c13: 類即情非情性罪遮罪。於情性罪謂殺等業。
T1562_.29.0561c14: 遮謂女人同室宿等。非情性罪謂盜外財。遮
T1562_.29.0561c15: 謂掘地斷生草等。從現得者謂從現世蘊處
T1562_.29.0561c16: 界得非從去來。由此律儀有情處轉。去來非
T1562_.29.0561c17: 是有情處故。有情處者謂諸有情及諸有情
T1562_.29.0561c18: 所依止處。現蘊處界内者即是有情所依。外
T1562_.29.0561c19: 者名爲有情所止。非過未故。若得靜慮無漏
T1562_.29.0561c20: 律儀。應知但從根本業道。以定中唯有根本
T1562_.29.0561c21: 業道故。非從前後近分而得。以在定位唯有
T1562_.29.0561c22: 根本。在不定位中無此律儀故。從有情數所
T1562_.29.0561c23: 發遮罪尚不得此二種律儀。況從非情所發
T1562_.29.0561c24: 遮罪。從恒時者謂從過去現在未來蘊處界
T1562_.29.0561c25: 得。如與此戒爲倶有心。由此不同應作四句。
T1562_.29.0561c26: 有蘊處界從彼唯得別解律儀非餘二等。第
T1562_.29.0561c27: 一句者謂從現世前後近分及諸遮罪。第二
T1562_.29.0561c28: 句者謂從去來根本業道。第三句者謂從現
T1562_.29.0561c29: 世根本業道。第四句者謂從去來前後近分。
T1562_.29.0562a01: 有言非得善律儀時。可有現世惡業道等。故
T1562_.29.0562a02: 應別立此四句文。謂應説言有一類法。於彼
T1562_.29.0562a03: 唯得別解律儀非二律儀。乃至廣説。第一句
T1562_.29.0562a04: 者謂於現在得前後近分及遮罪遠離。餘隨
T1562_.29.0562a05: 所應皆如是説。於業道等處置業道等聲。故
T1562_.29.0562a06: 前四句義亦無失。由如是理亦通防護。過現
T1562_.29.0562a07: 業道等非唯防未來。以業道等聲説彼依處
T1562_.29.0562a08: 故。若異此者則應但説防護未來律儀。但能
T1562_.29.0562a09: 防未來罪令不起故。非防過現已滅已生律
T1562_.29.0562a10: 儀於彼無防用故。諸有獲得律不律儀。從一
T1562_.29.0562a11: 切有情支因皆等不。非一切等。其相云何。頌
T1562_.29.0562a12:
T1562_.29.0562a13:     律從諸有情 支因説不定
T1562_.29.0562a14:     不律從一切 有情支非因
T1562_.29.0562a15: 論曰。律儀定由調善意樂。普縁一切有情方
T1562_.29.0562a16: 得。非少分縁惡心隨故。支因不定支謂業道。
T1562_.29.0562a17: 且於別解諸律儀中有從一切支。謂苾芻戒
T1562_.29.0562a18: 有從四支得。謂餘律儀許因不同略有二種。
T1562_.29.0562a19: 一無貪等三種善根。二下中上等起心。別就
T1562_.29.0562a20: 初因説一切律儀。由一切因一心有故。就後
T1562_.29.0562a21: 因説一切律儀。各由一因以下品等不倶時
T1562_.29.0562a22: 起如先説故。此中且就後三因説。或有一類
T1562_.29.0562a23: 住律儀者。於一切有情得律儀。非一切支非
T1562_.29.0562a24: 一切因。謂以下心或中或上受近事勤策戒。
T1562_.29.0562a25: 或有一類住律儀者。於一切有情得律儀。由
T1562_.29.0562a26: 一切支非一切因。謂以下心或中或上受苾芻
T1562_.29.0562a27: 戒。或有一類住律儀者。於一切有情得律儀。
T1562_.29.0562a28: 由一切支及一切因。謂以三心受近事勤策
T1562_.29.0562a29: 苾芻戒。或有一類住律儀者。於一切有情得
T1562_.29.0562b01: 律儀。由一切因非一切支。謂以三心受近事
T1562_.29.0562b02: 近住勤策戒。無有不遍於諸有情得律儀者。
T1562_.29.0562b03: 已説因故非於一分。諸有情所誓受律儀惡
T1562_.29.0562b04: 心全息。今應思擇於佛乃至蟻子身上。所得
T1562_.29.0562b05: 律儀爲有別不。若有別者趣不定故。於諸有
T1562_.29.0562b06: 情所得律儀應有増減。若無別者何縁殺人
T1562_.29.0562b07: 犯他勝罪。殺非人者唯犯麁惡。若殺傍生犯
T1562_.29.0562b08: 墮落罪。非有情境身差別故。令所受戒亦有
T1562_.29.0562b09: 差別。然罰罪業有差別者。應知但由別加行
T1562_.29.0562b10: 故。殺人加行與殺非人。乃至殺蟻皆有差別。
T1562_.29.0562b11: 且殺同趣同部罪中。由加行殊業尚有異。如
T1562_.29.0562b12: 殺香象所獲罪多。若殺蚊虻所獲罪少。何況
T1562_.29.0562b13: 異趣加行有別。異部罪中而無輕重。由總意
T1562_.29.0562b14: 樂建立律儀。謂普於有情無有差別。起調善
T1562_.29.0562b15: 意樂求得律儀。非於一有情不捨惡意樂。而
T1562_.29.0562b16: 可求得別解律儀。故得律儀無有差別。以得
T1562_.29.0562b17: 律儀者必不別觀補特伽羅支處時縁故。謂
T1562_.29.0562b18: 定不作如是別觀於某有情我離殺等。於某
T1562_.29.0562b19: 支戒我定能持。於某方域我離殺等。我唯於
T1562_.29.0562b20: 彼一月等時除戰等縁能離殺等。如是受者不
T1562_.29.0562b21: 得律儀。但得律儀相似妙行。是故無有由諸
T1562_.29.0562b22: 有情身差別故。戒有差別。又於自身不得根
T1562_.29.0562b23: 本業道所攝別解律儀。勿思法等由自殺害
T1562_.29.0562b24: 成無間等所攝罪業。得眷屬攝於理無遮。謂
T1562_.29.0562b25: 離最初衆餘罪等。又此所受別解脱律儀。通
T1562_.29.0562b26: 於一切能不能境得。非唯於能境得此律儀。
T1562_.29.0562b27: 要普於有情起無損惱意樂。無別方可得故。
T1562_.29.0562b28: 若謂不然於睡悶等皆不可殺。故應不得律
T1562_.29.0562b29: 儀。若謂彼覺得本心已還可殺者此亦應然。
T1562_.29.0562c01: 以非所能有可改易爲能境已還可殺故。有
T1562_.29.0562c02: 作是説。若唯於能則此律儀應有増減。以所
T1562_.29.0562c03: 能境與非所能二類有情有轉易故。此不成
T1562_.29.0562c04: 難境轉易時無此律儀得捨因故。謂所能境
T1562_.29.0562c05: 及非所能後轉易爲不能能境。無理令彼捨
T1562_.29.0562c06: 得律儀。總於所能得律儀故。若必欲令能
T1562_.29.0562c07: 不能境有轉易故。戒有捨得則成律儀増減
T1562_.29.0562c08: 過者。豈不有草本無而生有諸有情永入圓
T1562_.29.0562c09: 寂。由此應有捨得律儀亦不離前戒増減
T1562_.29.0562c10: 失。是故前説於理無過。又非過去一一如來。
T1562_.29.0562c11: 及所化生入圓寂故。後佛於彼不得律儀。有
T1562_.29.0562c12: 後律儀減於前失律儀。非對一一有情各異
T1562_.29.0562c13: 相續別發得故。又前後佛戒支等故。謂諸律
T1562_.29.0562c14: 儀隨無貪等。爲因差別生別類支。一一類支
T1562_.29.0562c15: 各一無表。總於一切有情處得。如是無表既
T1562_.29.0562c16: 無細分。不可分析爲少爲多。如何言有後減
T1562_.29.0562c17: 前失。又一切佛遍於有情。具一切支律儀無
T1562_.29.0562c18: 表。以支數等無差別故。無後佛戒減於前失。
T1562_.29.0562c19: 已説從彼得諸律儀得不律儀。定從一切有
T1562_.29.0562c20: 情業道無少分境及不具支。不律儀者此定
T1562_.29.0562c21: 無有由一切因下品等心無倶起故。若有一
T1562_.29.0562c22: 類由下品心得不律儀。後於異時由上品心
T1562_.29.0562c23: 斷衆生命。彼但成就下不律儀。亦成殺生上
T1562_.29.0562c24: 品表等。中品上品例此應知。此中應思於屠
T1562_.29.0562c25: 羊等事。有唯受一得不律儀。不應言亦有受
T1562_.29.0562c26: 一事得。若爾何故無從一切因得不律儀。如
T1562_.29.0562c27: 得律儀者。雖於殺等差別表中先已受一後
T1562_.29.0562c28: 更別受。而不律儀非更新得。謂先總望一
T1562_.29.0562c29: 切有情。起無所遮損害意樂。爲活命故受不
T1562_.29.0563a01: 律儀。彼於今時復何所得。故此無有從一切
T1562_.29.0563a02: 因。然律儀中有從近事受勤策戒。勤策復受
T1562_.29.0563a03: 苾芻律儀。別別受時所受業道。眷屬異故隨
T1562_.29.0563a04: 要期異得先未得。由此可得從一切因。此中
T1562_.29.0563a05: 何名不律儀者。謂諸屠羊屠雞屠猪捕鳥捕
T1562_.29.0563a06: 魚獵獸劫盜魁膾典獄縛龍煮狗。及罝弶等。
T1562_.29.0563a07: 等言類顯讒搆譏刺。伺求人過憙説他非。非
T1562_.29.0563a08: 法追求以活命者。及王典刑罰斷罪彈官
T1562_.29.0563a09: 等。但恒有害心名不律儀者。由如是種類住
T1562_.29.0563a10: 不律儀故。有不律儀故行不律儀故。巧作不
T1562_.29.0563a11: 律儀故數習不律儀故名不律儀者。言屠羊
T1562_.29.0563a12: 者。謂爲活命要期盡壽恒欲害羊。餘隨所應
T1562_.29.0563a13: 當知亦爾。諸屠羊者唯於諸羊有損害心非於
T1562_.29.0563a14: 餘類。寧於一切得不律儀。遍於有情界得諸
T1562_.29.0563a15: 律儀。其理可爾。由普欲利樂勝阿世耶而受
T1562_.29.0563a16: 得故。非屠羊等不律儀人。於己至親有損害
T1562_.29.0563a17: 意。乃至爲救自身命縁亦不欲殺。如何可
T1562_.29.0563a18: 説普於一切得不律儀。此亦可然。不律儀者
T1562_.29.0563a19: 遍於有情境善意樂壞故。雖無是處而假説
T1562_.29.0563a20: 言。設諸有情及父母等。一切皆作羊像現
T1562_.29.0563a21: 前。屠者遍縁皆有害意。謂彼久習不律儀心。
T1562_.29.0563a22: 乃至己親亦無所顧。爲活命故。設己至親。現
T1562_.29.0563a23: 變爲羊尚有害意。況命終後實受羊身。於彼
T1562_.29.0563a24: 能無殺害意。樂不律儀者受惡戒時必起如
T1562_.29.0563a25: 兇勃意樂。設我母等身即是羊我亦當殺
T1562_.29.0563a26: 況餘生類。由此意樂得不律儀。異此但應得
T1562_.29.0563a27: 處中罪。由此雖了親現非羊而亦有害心。故
T1562_.29.0563a28: 遍得惡戒雖無聖者當作羊身。而同至親亦
T1562_.29.0563a29: 有害意。經主於此作是例言。若觀未來羊等
T1562_.29.0563b01: 自體於現親等得不律儀。羊等未來有親等
T1562_.29.0563b02: 體。既於彼體無損害心。應觀未來至親等體。
T1562_.29.0563b03: 於現羊等不得惡戒。如是等例於理不齊。無
T1562_.29.0563b04: 善意樂故有惡意樂故。謂彼正受不律儀時。
T1562_.29.0563b05: 無正思惟調善意樂。我當不害一切有情。有
T1562_.29.0563b06: 邪思惟兇勃意樂。我當普害一切有情。事雖
T1562_.29.0563b07: 主羊而心寛遍。是故容有觀未來羊。於現聖
T1562_.29.0563b08: 親亦發惡戒。非觀來世聖及至親。於現羊身
T1562_.29.0563b09: 不發惡戒。或無勞諍理應同許。且如有一受
T1562_.29.0563b10: 屠羊人。雖一生中不與不取。於己妻妾住知
T1562_.29.0563b11: 足心。瘂不能言無語四過。而因羊壞善阿世
T1562_.29.0563b12: 耶。具得七支不律儀罪。如是於親等雖無害
T1562_.29.0563b13: 心。而善阿世耶因羊壞故。遍有情界得不律
T1562_.29.0563b14: 儀。若先要期受善學處。後不全損善阿世耶。
T1562_.29.0563b15: 由遇別縁唯受殺者得處中罪非不律儀。但
T1562_.29.0563b16: 得不律儀必應全損善阿世耶故具得七支。
T1562_.29.0563b17: 經部諸師於此僻執。隨所期限支具不具。及
T1562_.29.0563b18: 全分一分皆得不律儀。律儀亦然唯除八戒。
T1562_.29.0563b19: 由隨彼量善惡尸羅性相相違互相遮故。若
T1562_.29.0563b20: 爾應受不律儀人亦名近事。應諸近事亦得
T1562_.29.0563b21: 名爲不律儀者。云何應爾理逼應然。謂屠羊
T1562_.29.0563b22: 人立如是誓。我爲活命雖受殺羊。然受離餘
T1562_.29.0563b23: 不與取等。或諸近事作是誓言。我定受持離
T1562_.29.0563b24: 殺生戒。爲活命故唯受盜等。無如是理一相
T1562_.29.0563b25: 續中二阿世耶互相違故理應如是。所以者
T1562_.29.0563b26: 何。不律儀人若於是處阿世耶壞。唯於是處
T1562_.29.0563b27: 勿有律儀近事亦然。若於是處阿世耶不壞。
T1562_.29.0563b28: 唯於是處勿有不律儀。許隨彼量善惡尸羅
T1562_.29.0563b29: 性相相違互相遮故。若一一處得不律儀。即
T1562_.29.0563c01: 能總遮一切善戒及一一處。得善律儀即能
T1562_.29.0563c02: 總遮一切惡戒。是故無有不律儀人亦名近
T1562_.29.0563c03: 事。及無近事亦得名爲不律儀者。此亦非理
T1562_.29.0563c04: 違前説故。雖屠羊人爲欲活命但受殺業。然
T1562_.29.0563c05: 於有情意樂壞故。亦應成就不與取等諸不
T1562_.29.0563c06: 律儀。由是理應離盜等者。亦應遮止殺不
T1562_.29.0563c07: 律儀。若汝意謂諸屠羊者。於他物等意樂不
T1562_.29.0563c08: 壞不應獲得彼不律儀。豈不亦應離盜等者。
T1562_.29.0563c09: 有於羊所意樂既壞。不應遮遏殺不律儀。如
T1562_.29.0563c10: 是還應不免前過。若於是處有善意樂。即於
T1562_.29.0563c11: 是處唯得善尸羅。及於是處有惡意樂。即
T1562_.29.0563c12: 於是處唯得惡尸羅。則不應許由隨彼量善
T1562_.29.0563c13: 惡尸羅互相遮止。此顯所受善惡尸羅。非
T1562_.29.0563c14: 一一支遍能遮故。若汝意謂如善律儀有不
T1562_.29.0563c15: 具支此亦應爾。謂如有受近事近住勤策律
T1562_.29.0563c16: 儀。雖不具支而亦得彼缺支攝戒。受不律儀
T1562_.29.0563c17: 亦應如是。此例非等律儀不律儀用功不用
T1562_.29.0563c18: 功得有異故。謂諸善戒要藉用功善阿世耶
T1562_.29.0563c19: 方能受得。以難得故理數必應非受一時總
T1562_.29.0563c20: 得一切。若諸惡戒不藉用功惡阿世耶便能
T1562_.29.0563c21: 受得。非難得故理數必應隨受一時總得一
T1562_.29.0563c22: 切。以於欲界不善力強。惡阿世耶任運而
T1562_.29.0563c23: 起。造諸重惡不待用功。善阿世耶易毀壞故。
T1562_.29.0563c24: 隨受一種便總得餘。善則不然故例非等。現
T1562_.29.0563c25: 見穢草不用功生。要設劬勞嘉苗方起。又如
T1562_.29.0563c26: 有受不律儀人作是要期我於盡壽。毎晝或
T1562_.29.0563c27: 夜半月月等。一度屠羊等亦得不律儀。由不
T1562_.29.0563c28: 律儀易受得故。以於欲界不善力強。雖不恒
T1562_.29.0563c29: 爲而得惡戒。諸有欲受出家律儀。若作要期
T1562_.29.0564a01: 我於盡壽毎晝或夜半月月等。一度離殺等
T1562_.29.0564a02: 不得善律儀。由善律儀難受得故。以於欲界
T1562_.29.0564a03: 善法力劣。若不恒持不得善戒此亦應爾爲
T1562_.29.0564a04: 例不齊故。經部師避無根過。而反墮在難拔
T1562_.29.0564a05: 過中。智者應詳無倒取捨。已説從彼得不律
T1562_.29.0564a06: 儀。得不律儀及餘無表。如何方便未説當説。
T1562_.29.0564a07: 頌曰
T1562_.29.0564a08:     諸得不律儀 由作及誓受
T1562_.29.0564a09:     得所餘無表 由田受重行
T1562_.29.0564a10: 論曰。不律儀人總有二種。一者生在不律儀
T1562_.29.0564a11: 家。二生餘家後受此業諸有生在不律儀家。
T1562_.29.0564a12: 若初現行殺等加行。是人由作得不律儀。若
T1562_.29.0564a13: 生餘家後方立誓。謂我當作如是事業。以
T1562_.29.0564a14: 求財物養活自身。初立誓時便發惡戒。是人
T1562_.29.0564a15: 由受得不律儀。由三種因得餘無表。餘無表
T1562_.29.0564a16: 者。謂非律儀非不律儀處中攝故。由三因
T1562_.29.0564a17: 者。一者由田。謂於如斯有徳田所。初施園
T1562_.29.0564a18: 林等善無表便生。如説。有依諸福業事。二者
T1562_.29.0564a19: 由受。謂自要期言。我從今若不供養佛及僧
T1562_.29.0564a20: 衆不先食等。或作誓限於齋日月半月及年
T1562_.29.0564a21: 常施食等。由此有善無表續生。三由重行。謂
T1562_.29.0564a22: 起如是殷重作意行善行惡。謂淳淨信或猛
T1562_.29.0564a23: 利纒。造善惡時能發無表。長時相續乃至信
T1562_.29.0564a24: 纒勢力終盡。如前已説。如是已説得律儀等。
T1562_.29.0564a25: 捨律儀等今次當説。且云何捨別解律儀。頌
T1562_.29.0564a26:
T1562_.29.0564a27:     捨別解調伏 由故捨命終
T1562_.29.0564a28:     及二形倶生 斷善根夜盡
T1562_.29.0564a29:     有説由犯重 餘説由法滅
T1562_.29.0564b01:     迦濕彌羅説 犯二如負財
T1562_.29.0564b02: 論曰。調伏聲顯律儀異名。由此能令根調伏
T1562_.29.0564b03: 故。由五縁捨別解律儀。一由故捨謂於律儀
T1562_.29.0564b04: 由阿世耶不懷欣慕。爲捨學處對有解人發
T1562_.29.0564b05: 起相違表業差別。非但由起捨學處心。如得
T1562_.29.0564b06: 律儀心無能故。又在夢中捨不成故。非但由
T1562_.29.0564b07: 起表業差別忿癲狂等捨不成故。非但由二
T1562_.29.0564b08: 對傍生等起心發表捨不成故。二由命終。謂
T1562_.29.0564b09: 衆同分増上勢力得律儀故。三由依止二形
T1562_.29.0564b10: 倶生。謂身變時心隨變故。又二形者非増上
T1562_.29.0564b11: 故。四由斷滅所因善根。謂表無表業等起心
T1562_.29.0564b12: 斷故。是此律儀因縁斷義。捨盡壽戒由上四
T1562_.29.0564b13: 縁。近住律儀亦由夜盡。謂近住戒由上四縁。
T1562_.29.0564b14: 及夜盡捨過期限故。夜盡者。謂明相出時。諸
T1562_.29.0564b15: 軌範師多分共許如是五種捨律儀縁。有餘
T1562_.29.0564b16: 部師執。隨犯一感墮重罪捨出家戒有餘部
T1562_.29.0564b17: 執。正法滅時別解律儀無不皆捨。以諸學處
T1562_.29.0564b18: 結界羯磨所有聖教皆息滅故。爾時雖無得未
T1562_.29.0564b19: 得律儀。而先得律儀無有捨義。迦濕彌羅國
T1562_.29.0564b20: 毘婆沙師。蘊理教於心作如是説。非犯隨一
T1562_.29.0564b21: 根本罪時一切律儀有皆捨義。然犯重者有
T1562_.29.0564b22: 二種名。一名具尸羅。二名犯戒者。若於所
T1562_.29.0564b23: 犯應可悔除發露。悔除唯名具戒。如有財者
T1562_.29.0564b24: 負他債時。名爲富人及負債者。若還債已但
T1562_.29.0564b25: 名富人。此亦應然故非捨戒。以何理教蘊在
T1562_.29.0564b26: 心中。且辨心中所蘊正理。謂如受一一非遍
T1562_.29.0564b27: 得律儀。應犯一一時非遍捨一切。本於一切
T1562_.29.0564b28: 有情處所受得律儀。不應今時於一犯罪便
T1562_.29.0564b29: 捨一切。若汝意謂出家律儀必無別受還別得
T1562_.29.0564c01: 義。如何可説如非別受遍得律儀。應無犯一
T1562_.29.0564c02: 遍捨一切故例非等此詰不然。自所許故。謂
T1562_.29.0564c03: 汝亦許在家律儀非犯根本便捨一切。或汝
T1562_.29.0564c04: 自許別解律儀。隨別受時還得爾所。如是應
T1562_.29.0564c05: 許犯律儀時。隨所犯捨非捨一切。且所受戒
T1562_.29.0564c06: 有是極成。非犯一時頓捨一切。苾芻勤策理
T1562_.29.0564c07: 亦應然。設犯重時無容皆捨。或先已説。先
T1562_.29.0564c08: 説者何。謂&T055626;律儀若名近事。苾芻勤策*&T055626;
T1562_.29.0564c09: 亦應成。故無近事*&T055626;律儀者。如彼別犯非
T1562_.29.0564c10: 捨一切。苾芻勤策例亦應然。或於此中有何
T1562_.29.0564c11: 理趣。於四重罪隨犯一時。出家律儀一切頓
T1562_.29.0564c12: 捨。非於三種有善意樂。乃至爲救自身命縁
T1562_.29.0564c13: 亦不欲犯非捨一切。如汝宗説得不律儀。若
T1562_.29.0564c14: 爾何縁薄伽梵説。犯四重者不名苾芻。不名
T1562_.29.0564c15: 沙門非釋迦子。破苾芻體害沙門性。壞滅墮
T1562_.29.0564c16: 落立他勝名。依勝義苾芻密意作是説。且汝
T1562_.29.0564c17: 應説何縁犯重便捨一切非犯所餘。以犯所
T1562_.29.0564c18: 餘可悔除故。若犯餘罪未悔除時不失苾芻
T1562_.29.0564c19: 性。悔除何所益。更求何益此令苾芻性不缺
T1562_.29.0564c20: 漏。不朽不雜能令如是成何功徳。若令如是
T1562_.29.0564c21: 便得生天。若爾諸天對持戒者應極可供養。
T1562_.29.0564c22: 執於尸羅無違犯者專求生彼故。然非聖教
T1562_.29.0564c23: 專爲生天。令苾芻等清淨持戒故。非悔者專
T1562_.29.0564c24: 爲生天。既爾應言非犯戒者。可能現證出世
T1562_.29.0564c25: 功徳。故悔除者異不悔除。豈不對於出世功
T1562_.29.0564c26: 徳。可悔除罪未悔除時。彼亦非全破苾芻體。
T1562_.29.0564c27: 何縁不許犯重苾芻。犯不可除他勝罪故。雖
T1562_.29.0564c28: 亦成就所餘律儀。於出世徳畢竟非器。故世
T1562_.29.0564c29: 尊言非苾芻等。又可除罪未悔除時。如何
T1562_.29.0565a01: 有餘苾芻性在。以彼於入正性離生。及餘一
T1562_.29.0565a02: 切無漏功徳皆能爲障。乃至爲修不淨觀等。
T1562_.29.0565a03: 尚不能令心住一境。況能成就。若如是類有
T1562_.29.0565a04: 苾芻體當自歸禮。如是苾芻與犯重人有何
T1562_.29.0565a05: 差別。是故應許犯重苾芻如無子能子説非
T1562_.29.0565a06: 子。於無人用人説非人。於無形男説非男等。
T1562_.29.0565a07: 於苾芻事既不能成。雖有餘律儀説非苾芻
T1562_.29.0565a08: 等。佛如是説於義何違。非唯能持別解脱
T1562_.29.0565a09: 戒。於佛聖教少有所成。由此律儀招有果故。
T1562_.29.0565a10: 然諸佛意憎背有果。持戒無缺尚未稱情。況
T1562_.29.0565a11: 犯重人能適佛意。以違佛意如子違父。所作
T1562_.29.0565a12: 事業不稱本期。由此故言非苾芻等。此言非
T1562_.29.0565a13: 證捨律儀因。毘婆沙師以如是理。蘊在心首
T1562_.29.0565a14: 決判此言。依勝義苾芻密意作是説。此中經
T1562_.29.0565a15: 主作如是説。此言兇勃兇勃者何謂。於世尊
T1562_.29.0565a16: 了義所説以別義釋令成不了。與多煩惱者
T1562_.29.0565a17: 爲犯重罪縁。寧知此言是了義説。由律自釋
T1562_.29.0565a18: 有四苾芻。一名相苾芻。二自稱苾芻。三乞
T1562_.29.0565a19: 匃苾芻。四破戒苾芻。此義中言非苾芻者。謂
T1562_.29.0565a20: 非白四羯磨受具足戒苾芻。非此苾芻先是
T1562_.29.0565a21: 勝義。後由犯重成非苾芻。故知此言是了義
T1562_.29.0565a22: 説。豈唯白四羯磨受具足戒苾芻。有犯重罪
T1562_.29.0565a23: 非由三歸三説。受具足戒苾芻亦犯重罪。何
T1562_.29.0565a24: 理遮此三歸得戒。令不犯重成非苾芻。設許
T1562_.29.0565a25: 此言是了義説。唯白四羯磨受具戒者。若有
T1562_.29.0565a26: 犯重罪成非苾芻。由此苾芻於生聖法無苾
T1562_.29.0565a27: 芻用名非苾芻。非捨律儀失苾芻號。故廣論
T1562_.29.0565a28: 者作是判言。依勝義苾芻密意作是説此爲
T1562_.29.0565a29: 善説。以犯重人無生聖道苾芻用故。非由
T1562_.29.0565b01: 執此是了義言。能遮我宗決判意趣。若異此
T1562_.29.0565b02: 者復有何縁同犯尸羅。於中則有失戒不失
T1562_.29.0565b03: 戒苾芻非苾芻故。離對法宗無令生喜。理雖
T1562_.29.0565b04: 作是謗與多煩惱者爲犯重罪縁。然應詳審
T1562_.29.0565b05: 誰最能作犯重罪縁爲作是言。雖犯一戒而
T1562_.29.0565b06: 有餘戒應勤護者爲作是言。既犯一戒餘戒
T1562_.29.0565b07: 皆失。任造惡者非對法者。此決判言少障生
T1562_.29.0565b08: 天解脱愛果。然唯示導令彼修因。如何謗言
T1562_.29.0565b09: 勸他犯重。謂我但作如是誡言。犯一戒時餘
T1562_.29.0565b10: 戒不捨應於餘戒專精護持。如是眞名遮他
T1562_.29.0565b11: 犯重。汝説犯一頓捨一切豈不專作犯重罪
T1562_.29.0565b12: 縁。故造罪縁在汝非我。雖作是説非此苾芻
T1562_.29.0565b13: 先是勝義後由犯重成非苾芻。此言麁淺雖先
T1562_.29.0565b14: 未證望當證能。若後無能亦名失故。如契經
T1562_.29.0565b15: 説觀此世間及天放逸退失聖慧。又先已説。
T1562_.29.0565b16: 先説者何。謂彼永非出世徳器故。於勝義言
T1562_.29.0565b17: 非苾芻。寧知大師有斯密意。由此中説彼非
T1562_.29.0565b18: 沙門餘處復言沙門有四更無第五。故知於
T1562_.29.0565b19: 此唯就勝義言非苾芻。由彼補特伽羅名汚
T1562_.29.0565b20: 道沙門故。非彼先證道後汚如何成。經主釋
T1562_.29.0565b21: 言雖有此説而彼唯有餘沙門相故名沙門。
T1562_.29.0565b22: 如被燒材假鸚鵡嘴涸池敗種火輪死人。此
T1562_.29.0565b23: 但有言所引衆喩皆無能故。以諸材木少被
T1562_.29.0565b24: 火燒。世間説名被燒材木。非全成炭名被燒
T1562_.29.0565b25: 材。若謂隨燒全分一分二種皆許名被燒材。
T1562_.29.0565b26: 則喩及法二倶猶豫。喩於所喩無證功徳。名
T1562_.29.0565b27: 涸池中容有少水但無池用故立涸名。設水全
T1562_.29.0565b28: 無亦名涸者同前猶豫。於證無能由此已遮
T1562_.29.0565b29: 死人敗種。謂雖猶有少種功能而諸世間亦
T1562_.29.0565c01: 説敗種。或雖不敗被損功能不復生芽亦名
T1562_.29.0565c02: 敗種。有同死法亦名死人。故契經中言放逸
T1562_.29.0565c03: 者。常死假鸚鵡嘴及旋火輪二喩皆違契經
T1562_.29.0565c04: 所説。沙門有四更無第五。若唯形相得名沙
T1562_.29.0565c05: 門。如世有人須沙門相矯設方便作沙門形。
T1562_.29.0565c06: 應名沙門説爲第五。非彼假嘴及旋火輪可
T1562_.29.0565c07: 得説名嘴輪。餘相非實嘴輪爲其先故。如
T1562_.29.0565c08: 是應有先非沙門作沙門形立爲第五。然佛
T1562_.29.0565c09: 説四無第五言。爲止如斯相沙門執故引衆
T1562_.29.0565c10: 喩皆無證能。又經主寧知佛如是意説。以餘
T1562_.29.0565c11: 處説不名苾芻不名沙門非釋子等。豈不數
T1562_.29.0565c12: 勸應審尋思。寧隨一文便爲固執。又先已説。
T1562_.29.0565c13: 先説者何。謂此沙門名汚道故。知此唯約勝
T1562_.29.0565c14: 義苾芻密意説言非苾芻等。故非頓捨一切律
T1562_.29.0565c15: 儀。名非苾芻理極成立。非此唯有餘沙門相
T1562_.29.0565c16: 故名沙門。如被燒材鸚鵡嘴等理可成立。以
T1562_.29.0565c17: 世尊説彼人應名犯戒苾芻惡苾芻故。若彼
T1562_.29.0565c18: 頓捨一切律儀。應但名爲無尸羅等。寧標犯戒
T1562_.29.0565c19: 惡苾芻名。上座此中作如是詰。若言無者無
T1562_.29.0565c20: 何尸羅。以尸羅名亦目串習善惡戒。外亦
T1562_.29.0565c21: 見有言此善尸羅惡尸羅者作如是説何理相
T1562_.29.0565c22: 違。彼最應言無尸羅者。以一切有*串習尸羅。
T1562_.29.0565c23: 然説彼爲無尸羅者。則知彼闕淨戒尸羅。故
T1562_.29.0565c24: 彼詰言無深理趣。經主於此自問答言。若犯
T1562_.29.0565c25: 重人非苾芻者則應無有授學苾芻。不説犯重
T1562_.29.0565c26: 人皆成他勝罪。但成他勝罪定説非苾芻。對
T1562_.29.0565c27: 法諸師豈不應説。經部定是極兇勃人。兇勃
T1562_.29.0565c28: 者何。謂作是説有犯重者非成他勝。以世尊
T1562_.29.0565c29: 説犯四重者不名苾芻乃至廣説。若謂彼據住
T1562_.29.0566a01: 覆藏心故佛説爲非苾芻等。何縁不許犯重
T1562_.29.0566a02: 苾芻無苾芻勝能。言非苾芻等非由頓捨一
T1562_.29.0566a03: 切律儀。我國諸師不作是説。諸犯重者非非
T1562_.29.0566a04: 苾芻。但作是言有餘戒在。本於一切受得律
T1562_.29.0566a05: 儀。非犯一時餘便頓捨。如汝宗説得不律儀。
T1562_.29.0566a06: 經主此中欲排正理。言彼所説非犯一邊一
T1562_.29.0566a07: 切律儀應遍捨者。彼言便是徴詰大師。大師
T1562_.29.0566a08: 此中立如是喩。如多羅樹若被斷頭必不復
T1562_.29.0566a09: 能生長廣大。此喩意顯犯一重時餘戒不能生
T1562_.29.0566a10: 長廣大。戒根既斷理遍捨故。彼於喩意非能
T1562_.29.0566a11: 善釋。此喩但遮餘生長故。若異此者喩應不
T1562_.29.0566a12: 成。然我分明見此喩意。謂餘學處如彼枝葉
T1562_.29.0566a13: 雖越而可得餘律儀。四重如頭若隨犯一必
T1562_.29.0566a14: 不復得所餘律儀。由此定無入見道等。故契
T1562_.29.0566a15: 經説依住尸羅方能進修殊勝止觀。若異此
T1562_.29.0566a16: 釋喩便不成。且汝所宗四重學處。爲總如一
T1562_.29.0566a17: 多羅樹頭。爲一樹頭喩一學處。若四學處
T1562_.29.0566a18: 總喩一頭。應犯一時非捨一切。見斷少分多
T1562_.29.0566a19: 羅樹頭餘分無妨猶生長故。若一學處如一
T1562_.29.0566a20: 樹頭。亦犯一時非捨一切。以見斷一多羅樹
T1562_.29.0566a21: 頭餘頭無妨猶生長故。如前已説。前説者
T1562_.29.0566a22: 何。謂於此中有何理趣。隨犯一重頓捨律儀。
T1562_.29.0566a23: 非護餘三不捨一切。如多羅頂斷一餘存。既
T1562_.29.0566a24: 見世間多羅樹頂雖斷一分餘分猶生。四重
T1562_.29.0566a25: 總如多羅樹頂。應知犯一無損餘三。又諸多
T1562_.29.0566a26: 羅一頭被斷一不生長餘樹不然。汝執尸羅
T1562_.29.0566a27: 一相續斷則餘亦斷故喩不成。由此亦遮上
T1562_.29.0566a28: 座立喩。彼説如大樹具根莖枝葉。若根被斷
T1562_.29.0566a29: 便總乾枯。如是戒根若隨犯一則便頓壞一
T1562_.29.0566b01: 切律儀。誰於此中言餘不壞。已説犯一餘無
T1562_.29.0566b02: 勝能。謂必不能入見道等。然就彼喩非失律
T1562_.29.0566b03: 儀。以見世間或有一樹四根齊等深入堅牢。
T1562_.29.0566b04: 非斷一時一切枯死。唯損一分戒亦應然。就
T1562_.29.0566b05: 別樹論准前應説故彼立喩於證無能。經主
T1562_.29.0566b06: 此中復作是説。於此無義苦救何爲。若如是
T1562_.29.0566b07: 人猶有苾芻性應自歸禮。如是類苾芻此言
T1562_.29.0566b08: 便爲輕調於佛。以佛説彼亦是沙門。雖得汚
T1562_.29.0566b09: 道名而有尸羅故。經主此中應作是説。於此
T1562_.29.0566b10: 無義何苦救爲。若如是人猶有沙門性應自
T1562_.29.0566b11: 歸禮。如是類沙門餘相沙門。如前已破非苾
T1562_.29.0566b12: 芻等。亦已釋通由此理成。顯彼所引諸餘聖
T1562_.29.0566b13: 教爲證無能。又彼不能少説正理。證唯犯
T1562_.29.0566b14: 一便捨一切。又於無義徒致推徴。實有律儀
T1562_.29.0566b15: 強言已捨。勸已犯者縱情造惡。豈名持法利
T1562_.29.0566b16: 樂有情。若犯重人有餘戒在。何縁擯出苾芻
T1562_.29.0566b17: 衆外。何用如是無勢用人。於清衆中速擯彌
T1562_.29.0566b18: 善。若由犯重便捨律儀。應如二形生時能捨。
T1562_.29.0566b19: 性相違故如闇與明。不犯律儀應容更受。非
T1562_.29.0566b20: 無慚愧永障尸羅。勿捨彼人不得受戒。故知
T1562_.29.0566b21: 重罪得與戒倶。由汚尸羅不容更受。既無勝
T1562_.29.0566b22: 用故應擯出。上座於此更有多言。由前理教
T1562_.29.0566b23: 已總遮遣。恐文煩廣不別彈斥。然彼堅固煩
T1562_.29.0566b24: 惱纒心。於自論中造文作頌。説麁惡語謗&MT05893;
T1562_.29.0566b25: 聖賢。無故自傷深爲可愍。我國衆聖惑業已
T1562_.29.0566b26: 除。所制法言憑眞理教。而彼兇勃謗法毀人。
T1562_.29.0566b27: 既造深愆當招劇苦。我豈於彼更致酬言。唯
T1562_.29.0566b28: 願當來彼惡無報。靜慮無漏二律儀等云何
T1562_.29.0566b29: 當捨。頌曰
T1562_.29.0566c01:     捨定生善法 由易地退等
T1562_.29.0566c02:     捨聖由得果 練根及退失
T1562_.29.0566c03: 論曰。諸靜慮地所繋善法由二縁捨一由易
T1562_.29.0566c04: 地。謂上下生。二由退失。謂退勝定捨衆同
T1562_.29.0566c05: 分。及離染時亦捨。煖等及退分定爲攝此故
T1562_.29.0566c06: 復説等言。經主釋中應加離染。如捨色善由
T1562_.29.0566c07: 易地退及離染。三無色亦爾。捨無漏善由三
T1562_.29.0566c08: 種縁。一由得果總捨前道。二由練根捨鈍根
T1562_.29.0566c09: 道。三由退失捨諸勝道。此或是果或勝果攝。
T1562_.29.0566c10: 經主於此應説二縁。以得果言攝練根言。謂
T1562_.29.0566c11: 練根位必還得果棄捨鈍果勝果道故。我於
T1562_.29.0566c12: 此中應少分別。若捨見道及道類智。當知但
T1562_.29.0566c13: 由得果非退。若不動法無學倶無所餘無漏
T1562_.29.0566c14: 容具二種。如是已説捨諸律儀。不律儀云何
T1562_.29.0566c15: 捨。頌曰
T1562_.29.0566c16:     捨惡戒由死 得戒二形生
T1562_.29.0566c17: 論曰。諸不律儀由三縁捨。一者由死捨所依
T1562_.29.0566c18: 故。二由得戒。謂若受得別解律儀。或由獲得
T1562_.29.0566c19: 靜慮律儀惡戒便捨。對治力勝捨不律儀。三
T1562_.29.0566c20: 由相續二形倶起。以於爾時所依變故。住惡
T1562_.29.0566c21: 戒者雖或有時由善意樂捨刀網等。若不得
T1562_.29.0566c22: 律儀終不捨惡戒。現見雖避諸發病縁。不服
T1562_.29.0566c23: 良藥病終難愈。不律儀者。受近住戒至夜
T1562_.29.0566c24: 盡位捨律儀時。爲得不律儀爲名處中者。有
T1562_.29.0566c25: 餘師説。得不律儀惡阿世耶非永捨故。如停
T1562_.29.0566c26: 熱鐵赤滅青生。有餘師言。若不更作無縁令
T1562_.29.0566c27: 彼得不律儀。以不律儀依表得故。前説應理。
T1562_.29.0566c28: 先受戒時惡阿世耶非永捨故。依前表業惡
T1562_.29.0566c29: 戒還起。處中無表捨復云何。頌曰
T1562_.29.0567a01:     捨中由受勢 作事壽根斷
T1562_.29.0567a02: 論曰。處中無表捨由六縁。一由受心斷壞故
T1562_.29.0567a03: 捨。謂先誓受恒於某時敬禮制多。及讃頌等
T1562_.29.0567a04: 今作是念。後更不爲彼阿世耶。從茲便息由
T1562_.29.0567a05: 彼棄捨本意樂故。或復別作勢用増強與先
T1562_.29.0567a06: 現行相違。事業本意樂息無表便斷。二由勢
T1562_.29.0567a07: 力斷壞故捨。謂由淨信煩惱勢力所引無表。
T1562_.29.0567a08: 彼二限勢若斷壞時無表便捨。如所放箭及
T1562_.29.0567a09: 陶家輪。故軌範師作如是説。由等起力所引
T1562_.29.0567a10: 發故。雖捨加行及阿世耶無表。或容盡壽隨
T1562_.29.0567a11: 轉。乃至發起極猛利纒捶撃禽獸應知亦爾。
T1562_.29.0567a12: 或先立限齊爾所時今限勢過無表便斷。三
T1562_.29.0567a13: 由作業斷壞故捨。謂雖不捨根本受心。然更
T1562_.29.0567a14: 不爲所受作業。唯除忘念而不作者以此無
T1562_.29.0567a15: 表期加行生。絶加行時無表便捨。四由事物
T1562_.29.0567a16: 斷壞故捨。謂所捨施制多園林。及所施爲罝
T1562_.29.0567a17: 網等事。本由彼事引無表生。彼事壞時無表
T1562_.29.0567a18: 便捨。五由壽命斷壞故捨。謂所依止有轉易
T1562_.29.0567a19: 故。六由依根斷壞故捨。謂起加行斷善惡時。
T1562_.29.0567a20: 各捨彼根所引無表。非至斷善得靜慮時方
T1562_.29.0567a21: 捨。處中善惡無表以羸劣故起加行時便捨。
T1562_.29.0567a22: 處中善惡無表如何。經主於此義中説第六
T1562_.29.0567a23: 縁名爲斷善。若作是説斷善加行亦名斷善
T1562_.29.0567a24: 爲第六縁。是則應言靜慮加行亦名靜慮。便
T1562_.29.0567a25: 成七縁靜慮加行中捨惡無表故。應言根者
T1562_.29.0567a26: 通善惡根。所説斷言是斷加行由依根斷爲
T1562_.29.0567a27: 第六縁。此釋頌文於理無失。欲非色善及
T1562_.29.0567a28: 餘一切非色染法捨復云何。頌曰
T1562_.29.0567a29:     捨欲非色善 由根斷上生
T1562_.29.0567b01:     由對治道生 捨諸非色
T1562_.29.0567b02: 論曰。欲界一切非色善法捨由二縁。一斷善
T1562_.29.0567b03: 根。二生上界。應言少分亦離染捨。如憂根等
T1562_.29.0567b04: 非色善法。三界一切非色染法捨由一縁。謂
T1562_.29.0567b05: 起治道若此品類能斷道生。捨此品中惑及
T1562_.29.0567b06: 助伴。何有情有善惡律儀。頌曰
T1562_.29.0567b07:     惡戒人除北 二黄門二形
T1562_.29.0567b08:     律儀亦在天 唯人具三種
T1562_.29.0567b09:     生欲天色界 有靜慮律儀
T1562_.29.0567b10:     無漏并無色 除中定無想
T1562_.29.0567b11: 論曰。唯於人趣有不律儀。然除北洲唯三方
T1562_.29.0567b12: 有。於三方内復除扇搋及半擇迦具二形者。
T1562_.29.0567b13: 律儀亦爾。謂於人中除前所除并天亦有故。
T1562_.29.0567b14: 於二趣容有律儀。復以何縁知扇搋等所有
T1562_.29.0567b15: 相續非律儀。依由經律中有誠證故。謂契經
T1562_.29.0567b16: 説佛告大名。諸有在家白衣男子男根成就
T1562_.29.0567b17: 乃至廣説。毘奈耶中亦作是説。汝應除棄此
T1562_.29.0567b18: 色類人。故知律儀非彼類有。復由何理彼無
T1562_.29.0567b19: 律儀。由二所依所起煩惱於一相續倶増上
T1562_.29.0567b20: 故。於正思擇無堪能故。彼起貪欲相續行時
T1562_.29.0567b21: 不能伏除故非戒器。又有猛利慚愧現前。此
T1562_.29.0567b22: 類方能爲戒依止。彼類無故非律儀依。若爾
T1562_.29.0567b23: 何縁彼無惡戒。於彼相續惡阿世耶性羸劣
T1562_.29.0567b24: 故不堅住故。謂扇搋等婬愛多行。無暫伏除
T1562_.29.0567b25: 對治道故。非諸數起猛利愛人能於有情。起
T1562_.29.0567b26: 極猛利勃惡意樂令現在前。設暫能生亦不
T1562_.29.0567b27: 堅住。身無能故心亦無能故彼類身亦無惡
T1562_.29.0567b28: 戒。即由此理善阿世耶。於彼身中劣不堅住。
T1562_.29.0567b29: 要有強盛堅住惡心方有惡戒。及有強盛堅
T1562_.29.0567c01: 住善心方有善戒。彼倶闕故二戒倶無。然二
T1562_.29.0567c02: 形生捨善惡戒二依。貪欲極増上故。非成扇
T1562_.29.0567c03: 搋等捨善惡律儀。起二依貪非極重故。由如
T1562_.29.0567c04: 是理已釋北洲。二阿世耶非猛利故。又不順
T1562_.29.0567c05: 起三摩地故。彼身無有善惡律儀。惡趣無能
T1562_.29.0567c06: 耶正理。又非猛利慚愧所依。要此相應
T1562_.29.0567c07: 及損壞者。方可得有善惡律儀。故惡趣中無
T1562_.29.0567c08: 善惡戒。又扇搋等如醎鹵田。故不能生善戒
T1562_.29.0567c09: 惡戒。世間現見諸醎鹵田。不能滋生嘉苗穢
T1562_.29.0567c10: 草。若爾何故契經中言。有卵生龍半月八日
T1562_.29.0567c11: 毎從宮出來至人間。求受八支近住齋戒此
T1562_.29.0567c12: 得妙行非得律儀。是故律儀唯人天有。然
T1562_.29.0567c13: 唯人具三種律儀。謂別解脱靜慮無漏。若生
T1562_.29.0567c14: 欲天及生色界皆容得有靜慮律儀。然無想
T1562_.29.0567c15: 天但容成就。生無色界彼倶非有無漏律儀
T1562_.29.0567c16: 亦在無色。謂若生在欲界天中及生色界中。
T1562_.29.0567c17: 除中定無想皆容得有無漏律儀。生無色中
T1562_.29.0567c18: 唯得成就。以無色故必不現起。無漏上生得
T1562_.29.0567c19: 成下故
T1562_.29.0567c20: *説一切有部順正理論*卷第三十九
T1562_.29.0567c21:
T1562_.29.0567c22:
T1562_.29.0567c23:
T1562_.29.0567c24: 阿毘達磨順正理論卷第四十
T1562_.29.0567c25:   尊者衆賢造
T1562_.29.0567c26:  *三藏法師玄奘奉  詔譯 
T1562_.29.0567c27:   辨業品第四之八
T1562_.29.0567c28: 辨諸業性相不同。當釋經中所摽諸業。且
T1562_.29.0567c29: 經中説業有三種。善惡無記其相云何。頌曰
T1562_.29.0568a01:     安不安非業 名善惡無記
T1562_.29.0568a02: 論曰。諸安隱業説名爲善。能得可愛異熟涅
T1562_.29.0568a03: 槃。暫永二時濟衆苦故。不安隱業名爲不善。
T1562_.29.0568a04: 由此能招非愛異熟。極能遮止趣涅槃故。非
T1562_.29.0568a05: 前二業立無記名。不可記爲善不善故。是非
T1562_.29.0568a06: 安隱不安隱義。又經中説業有三種。福非福
T1562_.29.0568a07: 等其相云何。頌曰
T1562_.29.0568a08:     福非福不動 欲善業名福
T1562_.29.0568a09:     不善名非福 上界善不動
T1562_.29.0568a10:     約自地處所 業果無動故
T1562_.29.0568a11: 論曰。欲界善業説名爲福。非福相違招愛果
T1562_.29.0568a12: 故。諸不善業説名非福招非愛果違福業故。
T1562_.29.0568a13: 上二界善説名不動。豈不世尊説下三定皆
T1562_.29.0568a14: 名有動。聖説此中有尋伺喜樂受動故。由下
T1562_.29.0568a15: 三定有尋伺等災患未息故立動名不動。經
T1562_.29.0568a16: 中據能感得不動異熟説名不動。如何有動
T1562_.29.0568a17: 定招無動異熟。雖此定中有災患動而業對
T1562_.29.0568a18: 果非如欲界有動轉故立不動名。謂欲界中
T1562_.29.0568a19: 餘趣處滿業。由別縁力可異趣處受。以或有
T1562_.29.0568a20: 業能感外内財位形量色力樂等。於天等中
T1562_.29.0568a21: 此業應熟。由別縁力所引轉故。於人等中此
T1562_.29.0568a22: 業便熟。色無色界餘地處業。無容轉令異地
T1562_.29.0568a23: 處受業果處所。無改動故等引地攝無散動
T1562_.29.0568a24: 故。依如是義立不動名。應知此中由於因果
T1562_.29.0568a25: 相屬愚故造非福業。以非福業純染汚故。要
T1562_.29.0568a26: 依麁重相續無明。由此無明現在前位。不能
T1562_.29.0568a27: 解信因果相屬。是故發起諸非福行。由眞實
T1562_.29.0568a28: 義愚故造福及不動業。眞實義者。謂四聖諦。
T1562_.29.0568a29: 若於彼愚諸異生類。於善心位亦得間起。由
T1562_.29.0568b01: 此勢力令於三界。不如實知其性皆苦。起
T1562_.29.0568b02: 福不動行爲後有因。若已見諦者則無是事。
T1562_.29.0568b03: 乘先行力漸離染時。如次得生欲色無色。又
T1562_.29.0568b04: 經中説業有三種。順樂受等其相云何。頌曰
T1562_.29.0568b05:     順樂苦非二 善至三順樂
T1562_.29.0568b06:     諸不善順苦 上善順非二
T1562_.29.0568b07:     餘説下亦有 由中招異熟
T1562_.29.0568b08:     又許此三業 非前後熟故
T1562_.29.0568b09:     順受總有五 謂自性相應
T1562_.29.0568b10:     及所縁異熟 現前差別故
T1562_.29.0568b11: 論曰。諸善業中始從欲界。至第三靜慮名順
T1562_.29.0568b12: 樂受業。以諸樂受唯至此故。諸不善業名順
T1562_.29.0568b13: 苦受。第四靜慮及無色善業説名爲順不苦
T1562_.29.0568b14: 不樂受。此上都無苦樂受故。非此諸業唯
T1562_.29.0568b15: 感受果。應知亦感彼受資糧。受及資糧此中
T1562_.29.0568b16: 名受。隨所化欲總立受名。下諸地中爲亦許
T1562_.29.0568b17: 有順非二業爲決定無。有餘師言。下地亦有
T1562_.29.0568b18: 順非二業。以定中間既無苦樂應無業故。豈
T1562_.29.0568b19: 不中定與初靜慮同一縛故。此中定業感初
T1562_.29.0568b20: 定中樂根異熟。理不應爾違本論故。謂本論
T1562_.29.0568b21: 言。頗有業感心受異熟非身耶。曰有。謂善
T1562_.29.0568b22: 無尋業中間定業既是無尋。若感根本樂根
T1562_.29.0568b23: 異熟應無尋業。通感身心二受異熟便違本
T1562_.29.0568b24: 論。然應此業唯感心受。如不善業唯感身受。
T1562_.29.0568b25: 設許通感無違本論。本論應言善無伺故。或
T1562_.29.0568b26: 非諸業皆感受果故。彼應感色心不相應行。
T1562_.29.0568b27: 然於一切無尋業中。有業唯能感心受果。偏
T1562_.29.0568b28: 就彼説故無有過。是故中定業感異熟非證。
T1562_.29.0568b29: 下地有順非二業因。若爾此中更有餘證。謂
T1562_.29.0568c01: 本論説。頗有三業非前非後受異熟耶。曰有。
T1562_.29.0568c02: 謂順樂受業。色順苦受業。心心所法順不苦
T1562_.29.0568c03: 不樂受業。心不相應行乃至廣説。由此證知
T1562_.29.0568c04: 下地亦有順非二業。非離欲界有此三業倶
T1562_.29.0568c05: 時熟故。此亦非證。以本論中説三界業如三
T1562_.29.0568c06: 受故。然非三界所繋諸業可倶時受。此亦應
T1562_.29.0568c07: 然。而本論言有三界業倶時熟者。爲欲試驗
T1562_.29.0568c08: 於對法宗解不解故。或於増上果説受異熟
T1562_.29.0568c09: 聲。色無色思資下異熟。令其久住故作是
T1562_.29.0568c10: 言。順三受業文亦容作此釋。故彼所引非定
T1562_.29.0568c11: 證因。何苦推徴彼所計執。見彼所計執違品
T1562_.29.0568c12: 類足故。如説。云何順樂受業。謂從欲界繋
T1562_.29.0568c13: 至三定善業。無違彼失無定言故。謂彼不言
T1562_.29.0568c14: 唯順樂受。然下雖有順非二業而由少故彼
T1562_.29.0568c15: 文不顯。不可准此便作是言。上地亦應有順
T1562_.29.0568c16: 苦樂。離苦樂染方生彼故。由此唯説從廣果
T1562_.29.0568c17: 天乃至非想有順非苦非樂受業。不説下地
T1562_.29.0568c18: 以上地無相違受故。於下地有相違受故。以
T1562_.29.0568c19: 於下地容有非苦非樂異熟。不可如彼三界
T1562_.29.0568c20: 繋業定判。此文無容有容實倶受故。此業爲
T1562_.29.0568c21: 善爲不善耶。有作是言。是善而劣。又不可
T1562_.29.0568c22: 別示而可總言。於諸善業中或有一類能感
T1562_.29.0568c23: 樂受及受資糧或有一類能感非二。應知此
T1562_.29.0568c24: 業能益樂受名順樂受如順馬處。或復此業
T1562_.29.0568c25: 能受於樂名順樂受如順浴散。順餘受業應
T1562_.29.0568c26: 知亦然。順樂受業唯感樂受異熟果耶。唯感
T1562_.29.0568c27: 樂受異熟果者一切皆是順樂受業。或有諸
T1562_.29.0568c28: 業名順樂受而不能感樂受異熟。謂此若感
T1562_.29.0568c29: 色不相應。順餘受業應知亦爾。此業非唯
T1562_.29.0569a01: 感受異熟。如何總得順受業名。諸業爲因所
T1562_.29.0569a02: 感異熟皆似於受得受名故。所以者何。彼皆
T1562_.29.0569a03: 如受爲身益損及平等故。如水火等於樹枝
T1562_.29.0569a04: 等爲益爲損爲等義成。又順受多略説有五。
T1562_.29.0569a05: 一自性順受。謂諸受體。如契經説。受樂受時。
T1562_.29.0569a06: 如實了知受於樂受乃至廣説。二相應順受。
T1562_.29.0569a07: 謂一切觸。如契經言。順樂受觸乃至廣説。三
T1562_.29.0569a08: 所縁順受。謂一切境。如契經言。眼見色已。唯
T1562_.29.0569a09: 受於色不受色貪乃至廣説。由色等是受所
T1562_.29.0569a10: 縁故。四異熟順受。謂感異熟業。如契經説。順
T1562_.29.0569a11: 樂受業乃至廣説。五現前順受。謂現行受。如
T1562_.29.0569a12: 契經説。受樂受時二受便滅乃至廣説。非此
T1562_.29.0569a13: 樂受現在前時。有餘受能受此樂受。但據樂
T1562_.29.0569a14: 受自體現前即説名爲受。於樂受由所順受
T1562_.29.0569a15: 有多種故。雖業異熟非皆是受而可總立順
T1562_.29.0569a16: 受業名。謂諸善業爲因所感。色不相應能爲
T1562_.29.0569a17: 所縁生樂受故。是諸樂受所領納故。可愛異
T1562_.29.0569a18: 熟順樂受故亦名樂受。由此善業所招諸果。
T1562_.29.0569a19: 雖非樂受順樂受故。招彼業名順樂受業。順
T1562_.29.0569a20: 苦非二理亦應然。如是三業有定不定其相
T1562_.29.0569a21: 云何。頌曰
T1562_.29.0569a22:     此有定不定 定三順現等
T1562_.29.0569a23:     或説業有五 餘師説四句
T1562_.29.0569a24: 論曰。此上所説順樂受等應知各有定不定
T1562_.29.0569a25: 異。非定受故立不定名。謂順樂業非必定熟。
T1562_.29.0569a26: 若熟必應受樂異熟。順餘二業説亦如是。定
T1562_.29.0569a27: 復有三。一順現法受。二順次生受。三順後
T1562_.29.0569a28: 次受。此三定業定感異熟。并前不定總成四
T1562_.29.0569a29: 種。或有欲令不定受業復有二種。謂於異熟
T1562_.29.0569b01: 有定不定。并定業三合成五種。順現法受業
T1562_.29.0569b02: 體云何。謂於此生造作増長。唯此生受異熟
T1562_.29.0569b03: 非餘。於此生言顯衆同分。爲顯加行根本業
T1562_.29.0569b04: 道。説造作言爲顯後起故説増長。或造作者
T1562_.29.0569b05: 顯牽引業。言増長者顯圓滿業。或造作者。謂
T1562_.29.0569b06: 率爾爲。言増長者。謂思已作。或造作者追
T1562_.29.0569b07: 悔所損。言増長者歡喜攝受。或以同類爲助
T1562_.29.0569b08: 伴業。名爲造作亦名増長。如善還以善爲助
T1562_.29.0569b09: 伴。與此相違唯名造作。或有堅執而造作者
T1562_.29.0569b10: 名爲造作亦名増長。與此相違唯名造作。或
T1562_.29.0569b11: 依具足名爲造作。若由具足名爲増長。如
T1562_.29.0569b12: 是等釋義有多門。言唯此生受異熟者顯時
T1562_.29.0569b13: 分定。然或有謂於人生中造作増長。還唯於
T1562_.29.0569b14: 此人生餘身受異熟者。亦得名爲順現法受。
T1562_.29.0569b15: 爲遮此執復説非餘。此則顯示有死生者。可
T1562_.29.0569b16: 言唯此不名非餘。由此顯業時分不壞。令極
T1562_.29.0569b17: 分明絶諸疑網。如何由此説非餘言。便令定
T1562_.29.0569b18: 知非餘身受。以或可釋此非餘言。是遮非人
T1562_.29.0569b19: 生非遮餘身故。此釋非理前唯此言遮非人
T1562_.29.0569b20: 生義已成故。謂前既説唯此生言。已定顯成
T1562_.29.0569b21: 非非人類。然復於後説非餘言。爲遮餘身義
T1562_.29.0569b22: 極明了。若異此者重説何爲。故此業名順現
T1562_.29.0569b23: 法受。以現法者是現身義。順次生受業體云
T1562_.29.0569b24: 何。謂此生造業於無間生受。所言生者是生
T1562_.29.0569b25: 處義。造業生後無間而生故名次生。是次後
T1562_.29.0569b26: 生義順彼生業名順次生受。順後次受業體
T1562_.29.0569b27: 云何。謂此生造業無間生後受。所言後者是
T1562_.29.0569b28: 無間生後衆同分。所言次者顯於多生次第
T1562_.29.0569b29: 別受。此言意顯順後受業決定次第各招一
T1562_.29.0569c01: 生。爲避言詞繁廣過失。故於多業總立一
T1562_.29.0569c02: 名。云何名爲順不定受。謂薄伽梵見一類業。
T1562_.29.0569c03: 或由尸羅或由正願或由梵行或由等持或由
T1562_.29.0569c04: 智力。令全無果或令輕微。或令移位。説此
T1562_.29.0569c05: 一切名不定業。爲轉此業應修淨行。諸有
T1562_.29.0569c06: 情類此業最多。然契經言或有諸業應現法
T1562_.29.0569c07: 受。而或轉於地獄受者。非此中辨順現受業。
T1562_.29.0569c08: 意説有業順不定受。若能精修身戒心慧。此
T1562_.29.0569c09: 所造業應人間受。由不精修身戒心慧。便乘
T1562_.29.0569c10: 此業墮㮈落迦。契經又言或有諸業應地獄
T1562_.29.0569c11: 受。而或轉於人中受者。此亦非辨時分定業
T1562_.29.0569c12: 但説不定釋義准前。或釋前經意説有業。雖
T1562_.29.0569c13: 是造作而非増長。若任其力應現法受。若後
T1562_.29.0569c14: 復造感地獄業。資助令増往地獄受。故契經
T1562_.29.0569c15: 説有業應於人中現受。由後復造感地獄業
T1562_.29.0569c16: 令増長故。轉彼令於地獄中受。是故知彼説
T1562_.29.0569c17: 不定業。譬喩者説。順現受業等於餘生中亦
T1562_.29.0569c18: 得受異熟。然隨初熟位立順現等名。非但如
T1562_.29.0569c19: 名招爾所果。謂彼意説諸所造業。若從此生
T1562_.29.0569c20: 即能爲因。與異熟果者名順現法受。若從次
T1562_.29.0569c21: 生方能爲因。與異熟果者名順次生受。若越
T1562_.29.0569c22: 次生從第三生方與異熟者名順後次受。何
T1562_.29.0569c23: 縁彼作如是執耶。勿強力業異熟少故。彼執
T1562_.29.0569c24: 非善。所以者何。彼業先時已生異熟。中間間
T1562_.29.0569c25: 斷異熟復生理必不然如種芽故。若謂無間
T1562_.29.0569c26: 而生後身。應無死生業無異故。或身無異應
T1562_.29.0569c27: 數死生。又一業招二三生等。是諸果相爲異
T1562_.29.0569c28: 爲同相。若異者應如別業所感相續非一業
T1562_.29.0569c29: 果。或一業果其相應同。應説何縁前後相別。
T1562_.29.0570a01: 若謂滿業助力使然。應唯一生前後有別。現
T1562_.29.0570a02: 見引業所引一生。雖有衆多滿業果異。而引
T1562_.29.0570a03: 業一但名一生。此亦應然無別因故。相若同
T1562_.29.0570a04: 者應是一生。非一生中前後相等。而可見有
T1562_.29.0570a05: 前後生殊。此亦應然一業果故。然不可謂唯
T1562_.29.0570a06: 一生身。便是衆多引業所感。以能引業有差
T1562_.29.0570a07: 別故。或於本有應有死生。或應畢竟無死生
T1562_.29.0570a08: 理。又彼一業所感多生。爲一趣中爲在多趣。
T1562_.29.0570a09: 若在一趣過如前説。謂前與後應是一生。或
T1562_.29.0570a10: 一生中應數生死。以一業果無差別故。若在
T1562_.29.0570a11: 多趣諸趣相望有上中下品類別故。同一業
T1562_.29.0570a12: 果理必不成。以一刹那所造一業。有上中下
T1562_.29.0570a13: 理不成故。又若爾者趣應相雜。然趣無雜如
T1562_.29.0570a14: 前已辨。若謂餘業所引生中。有於前生已得
T1562_.29.0570a15: 業。感果勢力猶未盡故。寄此生中更受
T1562_.29.0570a16: 異熟故。雖一業能感多生。而有死生果相差
T1562_.29.0570a17: 別此亦非理。所以者何。寄他生中更受果
T1562_.29.0570a18: 業。牽引圓滿倶不成故。謂寄他生所受異熟。
T1562_.29.0570a19: 爲是引果爲滿果耶。且不應言寄受引果。此
T1562_.29.0570a20: 生引果餘業引故。一果不應引已復引。應隨
T1562_.29.0570a21: 一業唐捐其功。後業於中極爲無用。亦不應
T1562_.29.0570a22: 説於一生中有二引果勿有所受。一相續中
T1562_.29.0570a23: 便有多生多趣異熟倶時受過。亦不應言寄
T1562_.29.0570a24: 受滿果。勿有引業於前生中已得引果。有餘
T1562_.29.0570a25: 引力至於今生轉成滿過。謂有一類順生受
T1562_.29.0570a26: 業。感次生中所引果。已今於餘業所引生中
T1562_.29.0570a27: 變成順後受感滿果異熟。是則一業亦引亦
T1562_.29.0570a28: 滿。便有引滿雜亂過失。又一切業展轉相資
T1562_.29.0570a29: 是則皆成造作増長。則應畢竟無有一業不
T1562_.29.0570b01: 受異熟而至涅槃。然彼此宗倶非所許。於譬
T1562_.29.0570b02: 喩者其過偏多。以彼宗中順現受等所有諸
T1562_.29.0570b03: 業皆非決定。然許諸業展轉相資理應皆成
T1562_.29.0570b04: 造作増長。諸有造作亦増長業。世尊經中説
T1562_.29.0570b05: 爲決定。而言諸業皆不定者。當知彼是佛教
T1562_.29.0570b06: 外人。又於此中彼據何理許於餘業所引生
T1562_.29.0570b07: 中。已於前生引果餘業。能爲助滿資令久住。
T1562_.29.0570b08: 非於前世自所引生能爲滿因資令相續。又
T1562_.29.0570b09: 若有業順天生受。從天死已生地獄中。如何
T1562_.29.0570b10: 令天順生受業。今於地獄受後樂果。從地獄
T1562_.29.0570b11: 死生於天中。順彼生業責亦如是。非於天
T1562_.29.0570b12: 中順生受業。可於無間地獄受果亦非無間
T1562_.29.0570b13: 順生受業。可於天中有受果義。若謂越他趣
T1562_.29.0570b14: 於自類趣中。此業方能重受果者前已説過。
T1562_.29.0570b15: 前説者何。謂業先時已生異熟中間間斷異
T1562_.29.0570b16: 熟復生。理必不然如種芽故。雖彼立理證自
T1562_.29.0570b17: 義言勿強力業異熟果少此亦非證。所以者
T1562_.29.0570b18: 何。非要果多業名強力。順現受業名強力者。
T1562_.29.0570b19: 能速得果故立此名。若一事中起多思願。於
T1562_.29.0570b20: 中前後勝劣有殊。能感現生後異熟果言招
T1562_.29.0570b21: 多果亦無有失。又若執業要感多果方得名
T1562_.29.0570b22: 強。則感輪王異熟果業。望感佛業應説名強
T1562_.29.0570b23: 感多果故。若感佛業妙故名強是則名強。業
T1562_.29.0570b24: 有多種以業強理有多品故。謂或有業果近
T1562_.29.0570b25: 名強。或由果多或由果妙。然順現受果近名
T1562_.29.0570b26: 強。寧以強名證感多果故。對法者説。諸業
T1562_.29.0570b27: 中順現等三各別生果。業果無雜於理爲勝。
T1562_.29.0570b28: 譬喩者説。業有四句。一者有業於時分定異
T1562_.29.0570b29: 熟不定。謂順現等三非定得異熟。二者有業
T1562_.29.0570c01: 於異熟定時分不定。謂不定業定得異熟。三
T1562_.29.0570c02: 者有業於二倶定。謂順現等定得異熟。四者
T1562_.29.0570c03: 有業於二倶不定。謂不定業非定得異熟。彼
T1562_.29.0570c04: 説諸業總成八種。謂順現受有定不定。乃至
T1562_.29.0570c05: 不定亦有二種。於此所説業差別中。頌曰
T1562_.29.0570c06:     四善容倶作 引同分唯三
T1562_.29.0570c07:     諸處造四種 地獄善除現
T1562_.29.0570c08:     堅於離染地 異生不造生
T1562_.29.0570c09:     聖不造生後 并欲有頂退
T1562_.29.0570c10: 論曰。此中唯顯順樂等業。於現等時有定不
T1562_.29.0570c11: 定。釋經所説順現受等四業相殊故。定業中
T1562_.29.0570c12: 分爲三種并不定業合而爲四。是説爲善。理
T1562_.29.0570c13: 必無有異熟不定時分定業。時定唯是異熟
T1562_.29.0570c14: 定中位差別故。非離異熟別有時體。如何時
T1562_.29.0570c15: 定非異熟耶。此中但依異熟定業得果位差
T1562_.29.0570c16: 別立順現等故。若謂有業於時定者。謂熟必
T1562_.29.0570c17: 在此時非餘。若越此時畢竟不受。故於時定
T1562_.29.0570c18: 非於異熟。此於異熟亦應決定義相似故。相
T1562_.29.0570c19: 似者何。謂如於時有或非理而名時分定。如
T1562_.29.0570c20: 是於熟有或非理應名異熟定。或復應許二
T1562_.29.0570c21: 倶不定。是故若業於時分定彼於異熟亦應
T1562_.29.0570c22: 決定。若於異熟名不定者。彼於時分亦應不
T1562_.29.0570c23: 定。由此理故定無八業。以於諸業中有不定
T1562_.29.0570c24: 義者。應總立一順不定受。所以者何。義相
T1562_.29.0570c25: 似故。謂如熟定時不定業。時不定故既共許
T1562_.29.0570c26: 爲順不定受。如是時定熟不定業。熟不定故
T1562_.29.0570c27: 何不許爲順不定受。故譬喩者於此義中安
T1562_.29.0570c28: 立八業極爲雜亂。又譬喩者説一切業。乃至
T1562_.29.0570c29: 無間皆悉可轉。若無間業不可轉者。應無
T1562_.29.0571a01: 有能越第一有。今觀彼説有如是意。若謂諸
T1562_.29.0571a02: 業中少有不可轉。則有頂業定爲其先。以諸
T1562_.29.0571a03: 業中第一有業是極微細。諸生死本力能攝
T1562_.29.0571a04: 受廣大異熟。無始生死流轉有情。曾無有能
T1562_.29.0571a05: 越於彼者。若有能轉如是類業。則無間業寧
T1562_.29.0571a06: 不可轉。此亦但是虚妄僻執。以無間業異熟
T1562_.29.0571a07: 分位二倶決定。有頂不然故所引例無能證
T1562_.29.0571a08: 力。若有頂業皆不可轉。起彼定者應定招生。
T1562_.29.0571a09: 是則無容起彼定已。證無學果及般涅槃。若
T1562_.29.0571a10: 一切業皆可轉者。世尊不應説有定業。頗有
T1562_.29.0571a11: 四業倶時作耶。容有。云何遣三使已自行邪
T1562_.29.0571a12: 欲倶時究竟。順現受等四種業中幾業有能
T1562_.29.0571a13: 引衆同分。唯三能引除順現業。以順現業必
T1562_.29.0571a14: 依先業所引同分而得起故。即於現生必與
T1562_.29.0571a15: 果故。何界何趣能造幾業。諸界諸趣或善或
T1562_.29.0571a16: 惡。隨其所應皆容造四。總開如是。若就別
T1562_.29.0571a17: 遮捺落迦中。善除順現無愛果故餘皆得造。
T1562_.29.0571a18: 有餘師説。色無色界決定無有順現受業。以
T1562_.29.0571a19: 順現業必依殊勝境界加行方可成立謂於
T1562_.29.0571a20: 父母佛阿羅漢及餘勝徳。所熏修身爲損益
T1562_.29.0571a21: 事能招現果。或於餘境發起猛利堅執加行
T1562_.29.0571a22: 亦招現果。如是類業上界倶無。故二界中無
T1562_.29.0571a23: 順現業。彼執非理餘容起故。謂上二界亦有
T1562_.29.0571a24: 勝業。勢力速疾能招現果。故上二界雖無如
T1562_.29.0571a25: 前縁勝境等順現受業。而有勝定能招現果。
T1562_.29.0571a26: 順現受業類非一故。由是攝中作如是説。順
T1562_.29.0571a27: 現等四業皆欲界。一切色無色遍行修所斷
T1562_.29.0571a28: 隨眠之所隨増故。一切處皆具能造如是四
T1562_.29.0571a29: 業。不退性名堅彼於離染地。若異生類除
T1562_.29.0571b01: 順生受可造餘三。聖者雙除順生後受可造
T1562_.29.0571b02: 餘二。異生不退若離彼染。無容於彼無間受
T1562_.29.0571b03: 生。故彼應除順生受業。於上地歿必還生下。
T1562_.29.0571b04: 故容造彼順後受業。聖者不退若離彼染。必
T1562_.29.0571b05: 無容有於彼更生。故彼雙除順生順後。隨所
T1562_.29.0571b06: 生地容造順現受。造不定業一切處無遮。然
T1562_.29.0571b07: 諸聖者若於欲界及有頂處。已得離染雖有
T1562_.29.0571b08: 退墮。而亦不造順生後業。從彼退者必退
T1562_.29.0571b09: 果故。諸退果已必不命終還得本果。住中有
T1562_.29.0571b10: 位亦造業耶亦造云何。頌曰
T1562_.29.0571b11:     欲中有能造 二十二種業
T1562_.29.0571b12:     皆順現受攝 類同分一故
T1562_.29.0571b13: 論曰。於欲界中住中有位。容有能造二十二
T1562_.29.0571b14: 業。謂中有位及處胎中。出胎以後各有五位。
T1562_.29.0571b15: 胎中五者。一羯剌藍。二頞部曇。三閉尸。四鍵
T1562_.29.0571b16: 南。五鉢羅奢佉。胎外五者。一嬰孩。二童子。三
T1562_.29.0571b17: 少年。四中年。五老年。此十一位一生所攝。住
T1562_.29.0571b18: 中有位能造中有。定不定業乃至能造。老年
T1562_.29.0571b19: 二業應知亦爾。當知如是中有所造十一種。
T1562_.29.0571b20: 定業皆順現受攝。由類同分無差別故。謂此
T1562_.29.0571b21: 中有位與自類十位一衆同分一業引故。由此
T1562_.29.0571b22: 不別説順中有受業。即順生等業所引故。類
T1562_.29.0571b23: 同分者。謂人等類非趣非生。以約趣生中
T1562_.29.0571b24: 有生有同分異故。諸定受業其相云何。頌曰
T1562_.29.0571b25:     由重惑淨心 及是恒所造
T1562_.29.0571b26:     於功徳田起 害父母業定
T1562_.29.0571b27: 論曰。若所造業由重煩惱。或淳淨心或常所
T1562_.29.0571b28: 作。或於増上功徳田起。功徳田者。謂佛法
T1562_.29.0571b29: 僧。或増上補特伽羅。謂證世出世勝徳。於此
T1562_.29.0571c01: 田所雖無重惑及淳淨心亦非常行。若善不
T1562_.29.0571c02: 善所起諸業。或於父母設起下纒行損害事。
T1562_.29.0571c03: 如是一切皆定業攝。有餘師説。若以猛利意
T1562_.29.0571c04: 樂所造。或有造已起歡喜心。或一切時數數
T1562_.29.0571c05: 串習。或勝願力事力所起業皆決定。現法果
T1562_.29.0571c06: 業其相云何。頌曰
T1562_.29.0571c07:     由田意樂勝 及定招異熟
T1562_.29.0571c08:     得永離地業 定招現法果
T1562_.29.0571c09: 論曰。由田勝者聞有苾芻。於僧衆中作女人
T1562_.29.0571c10: 語。彼須臾頃轉作女人。此等傳聞其類非一。
T1562_.29.0571c11: 意樂勝者聞有黄門救脱諸牛黄門事故。彼
T1562_.29.0571c12: 須臾頃轉作丈夫。此等傳聞事亦非一。或
T1562_.29.0571c13: 有餘業亦得現果。謂生此地永離此地染。於
T1562_.29.0571c14: 此地中諸善不善業必應現受不重生故。如
T1562_.29.0571c15: 阿羅漢及不還者。未離染時已造彼業。今離
T1562_.29.0571c16: 染故成現法受。彼是何業。謂異熟定。應知此
T1562_.29.0571c17: 中所説業者。是異熟定非時定業。若有餘位
T1562_.29.0571c18: 順定受業。彼必定無永離染義。必於餘位受
T1562_.29.0571c19: 異熟果。若於異熟亦不定者。永離染故不受
T1562_.29.0571c20: 異熟。諸不還者及阿羅漢。於欲三界設退起
T1562_.29.0571c21: 染。必不生下定涅槃故。異熟定業皆成現受。
T1562_.29.0571c22: 餘隨所應類此當説。何田起業定即受耶。頌
T1562_.29.0571c23:
T1562_.29.0571c24:     於佛上首僧 及滅定無諍
T1562_.29.0571c25:     慈見修道出 損益業即受
T1562_.29.0571c26: 論曰。於如是類功徳田中。爲善惡業定即受
T1562_.29.0571c27: 果。功徳田者謂佛上首僧。約補特伽羅差別
T1562_.29.0571c28: 有五。一從滅定出。謂此定中得心寂靜。此
T1562_.29.0571c29: 定寂靜以涅槃故。若從此定初起心時如入
T1562_.29.0572a01: 涅槃。還復出者勝靜功徳莊嚴其身。爲殷
T1562_.29.0572a02: 淨心生長依處。二從無諍出。謂此定中已能
T1562_.29.0572a03: 永拔一切煩惱災患相續。有縁一切有情爲
T1562_.29.0572a04: 境。所起無邊増上意樂。無諍功徳積集熏身。
T1562_.29.0572a05: 從此出時彼心相續。不爲一切世間定心。及
T1562_.29.0572a06: 不定心之所勝伏。是福非福近果勝田。三從
T1562_.29.0572a07: 慈定出。謂此定中有縁無量有情爲境。利益
T1562_.29.0572a08: 安樂増上意樂積集熏身。出此定時有爲無
T1562_.29.0572a09: 量最勝功徳。所熏修身相續而轉能生勝業。
T1562_.29.0572a10: 四從見道出。謂此道中能超一分。無始流轉
T1562_.29.0572a11: 所不能超。三界輪迴生死根本。從此道出有
T1562_.29.0572a12: 勝淨身。相續而生能生勝業。五從修道出。謂
T1562_.29.0572a13: 此道中能超一分生死根本。餘如前説。從如
T1562_.29.0572a14: 是五初出位中。乘前所修勝功徳勢。心猶反
T1562_.29.0572a15: 顧專念不捨。諸根寂靜特異於常。世出世間
T1562_.29.0572a16: 定不定福。無能勝伏映奪彼者。故説此五名
T1562_.29.0572a17: 功徳田。若有於中爲損益業。此業必定能招
T1562_.29.0572a18: 即果。若從餘定餘果出時。由前所修定非殊
T1562_.29.0572a19: 勝。修所斷惑未畢竟盡。故彼相續非勝福田。
T1562_.29.0572a20: 異熟果中受最爲勝。今應思擇於諸業中。頗
T1562_.29.0572a21: 有唯招心受異熟。或招身受非心受耶。亦有
T1562_.29.0572a22: 云何。頌曰
T1562_.29.0572a23:     諸善無尋業 許唯感心受
T1562_.29.0572a24:     惡唯感身受 是感受業異
T1562_.29.0572a25: 論曰。善無尋業謂從中定乃至有頂所有善
T1562_.29.0572a26: 業。於中能招受異熟者。應知但感心受非身。
T1562_.29.0572a27: 於彼地中無身受故。身受必定與尋相應。非
T1562_.29.0572a28: 無尋業感有尋果。諸不善業能感受者。應知
T1562_.29.0572a29: 但感身受非心。以不善因苦受爲果。意地苦
T1562_.29.0572b01: 受決定名憂。憂受必非異熟果攝。故不善業
T1562_.29.0572b02: 唯感身受。若執憂根定非異熟。諸有情類所
T1562_.29.0572b03: 發心狂。在何識中何因所感。依何處起非異
T1562_.29.0572b04: 熟耶。頌曰
T1562_.29.0572b05:     心狂唯意識 由業異熟生
T1562_.29.0572b06:     及怖害違憂 除北洲在欲
T1562_.29.0572b07: 論曰。有情心狂唯在意識。若在五識必無心
T1562_.29.0572b08: 狂。以五識身無分別故。由何因故有情心狂。
T1562_.29.0572b09: 由諸有情業異熟起。由何等業異熟起耶。謂
T1562_.29.0572b10: 由彼用藥物呪術令他心狂。或復令他飮非
T1562_.29.0572b11: 所欲若毒若酒。或現威嚴怖禽獸等。或放猛
T1562_.29.0572b12: 火焚燒山澤。或作坑穽陷墜衆生。或餘事業
T1562_.29.0572b13: 令他失念。由此業因於當來世。感得異類大
T1562_.29.0572b14: 種異熟。由彼勢力令心發狂。由此心狂體非
T1562_.29.0572b15: 異熟。善惡心等皆容狂故。由斯但説業異熟
T1562_.29.0572b16: 生。謂惡業因感不平等異熟大種。依此大
T1562_.29.0572b17: 種心便失念故説爲狂。如是心狂對於心亂
T1562_.29.0572b18: 應作四句。謂有心狂而非心亂。乃至廣説。狂
T1562_.29.0572b19: 非亂者。謂諸狂者不染汚心。亂非狂者。謂
T1562_.29.0572b20: 不狂者諸染汚心。狂亦亂者。謂諸狂者諸染
T1562_.29.0572b21: 汚心。非狂亂者。謂不狂者不染汚心。有情
T1562_.29.0572b22: 心狂爲但由此。更由四種。其四者何。一由
T1562_.29.0572b23: 驚怖。謂非人等現可怖形來相逼迫。有情見
T1562_.29.0572b24: 已遂致心狂。二由傷害。謂因事業惱非人等。
T1562_.29.0572b25: 由彼瞋故傷其支節遂致心狂。有情身中有
T1562_.29.0572b26: 別支節。若被打觸心即發狂。三由乖違。謂
T1562_.29.0572b27: 由身内風熱痰界互相違反。大種乖適故致
T1562_.29.0572b28: 心狂。四由愁憂。謂因喪失親愛等事。愁毒纒
T1562_.29.0572b29: 懷心遂發狂如婆私等。何有情類有此心狂。
T1562_.29.0572c01: 除北倶盧所餘欲界諸有情類容有心狂。謂
T1562_.29.0572c02: 欲天心尚有狂者。況人惡趣得離心狂。地獄
T1562_.29.0572c03: 恒狂衆苦逼故。謂諸地獄恒爲種種異類苦
T1562_.29.0572c04: 具傷害。末摩猛利難忍苦受所逼尚不自識
T1562_.29.0572c05: 況了是非。故地獄中怨心傷歎猖狂馳叫。世
T1562_.29.0572c06: 傳有文。欲界聖中唯除諸佛。大種乖適容有
T1562_.29.0572c07: 心狂無異熟生。若有定業必應先受後方得
T1562_.29.0572c08: 聖。若非定業得聖道故。能令無果亦無驚怖。
T1562_.29.0572c09: 以諸聖者超五畏故。亦無傷害以諸聖者。無
T1562_.29.0572c10: 非人等憎嫌事故。亦無愁憂以諸聖者證法
T1562_.29.0572c11: 性故。一切如來心無狂亂。無漸捨命無破音
T1562_.29.0572c12: 聲。亦無髮白面皺等事。以極淳淨妙業所生。
T1562_.29.0572c13: 又經中説業有三種。謂曲穢濁。其相云何。頌
T1562_.29.0572c14:
T1562_.29.0572c15:     説曲穢濁業 依諂瞋貪生
T1562_.29.0572c16: 論曰。身語意三各有三種。謂曲穢濁如其次
T1562_.29.0572c17: 第。應知依諂瞋貪所生。謂依諂生身語意業。
T1562_.29.0572c18: 名爲曲業。諂曲類故。實曲謂見故契經言。實
T1562_.29.0572c19: 曲者何。謂諸惡見諂是彼類故得曲名。從諂
T1562_.29.0572c20: 所生身語意業曲爲因故果受因名。是故世
T1562_.29.0572c21: 尊説彼爲曲。若依瞋生身語意業名爲穢業。
T1562_.29.0572c22: 瞋穢類故瞋名穢者。謂瞋現前如熱鐵丸。隨
T1562_.29.0572c23: 所投處便能燒害自他身心。諸煩惱中爲過
T1562_.29.0572c24: 最重故。薄伽梵重立穢名。是諸穢中之極穢
T1562_.29.0572c25: 故。從瞋所生身語意業穢爲因故果受因名。
T1562_.29.0572c26: 是故世尊説彼爲穢。若依貪生身語意業名
T1562_.29.0572c27: 爲濁業。貪濁類故貪名濁者。謂貪現前染著
T1562_.29.0572c28: 所縁是染性故。從彼生等准前應釋。又眞直
T1562_.29.0572c29: 道。謂八聖支。能障彼生三業名曲。眞實無
T1562_.29.0573a01: 病。謂永涅槃障證彼因三業名穢。依外道見
T1562_.29.0573a02: 於佛教中障淨信心不信名濁。以能擾濁淨
T1562_.29.0573a03: 信心故。信從彼所起三業名濁。又墮斷常違
T1562_.29.0573a04: 處中行。從彼所起身語意業違直道義故立
T1562_.29.0573a05: 曲名。由損減見所起諸業能穢淨法故立穢
T1562_.29.0573a06: 名。穢名必依極穢義故。薩迦耶見所起諸業
T1562_.29.0573a07: 能障無我眞實淨見。依障淨義故立濁名
T1562_.29.0573a08: *説一切有部順正理論*卷第四十
T1562_.29.0573a09:
T1562_.29.0573a10:
T1562_.29.0573a11:
T1562_.29.0573a12: 阿毘達磨順正理論卷第四十一
T1562_.29.0573a13:   尊者衆賢造
T1562_.29.0573a14:  三藏法師玄奘奉  詔譯 
T1562_.29.0573a15:   辯業品第四之九
T1562_.29.0573a16: 又經中説業有四種。謂或有業黒黒異熟。或
T1562_.29.0573a17: 復有業白白異熟。或復有業黒白黒白異熟。
T1562_.29.0573a18: 或復有業非黒非白無異熟。業能盡諸業。經
T1562_.29.0573a19: 雖略示而不廣釋。今應釋彼。其相云何。頌曰
T1562_.29.0573a20:     依黒黒等殊 所説四種業
T1562_.29.0573a21:     惡色欲界善 能盡彼無漏
T1562_.29.0573a22:     應知如次第 名黒白倶非
T1562_.29.0573a23: 論曰。佛依業果性類不同。所治能治殊説黒
T1562_.29.0573a24: 黒等四。諸不善業一向名黒。以具染汚黒不
T1562_.29.0573a25: 可意黒故。異熟亦黒。不可意故色界善業一
T1562_.29.0573a26: 向名白。不爲一切不善煩惱。及不善業所&T020717;
T1562_.29.0573a27: 雜故。異熟亦白。是可意故。依何意趣除
T1562_.29.0573a28: 無色善有説此中擧初顯後或色界中有可意
T1562_.29.0573a29: 白。及明了白可施設故。獨立白名。無色界
T1562_.29.0573b01: 中有可意白。無明了白可施設故。不立白名。
T1562_.29.0573b02: 或色界中具中生有二白性故。獨立白名。如
T1562_.29.0573b03: 契經言。或男或女成身妙行。廣説乃至。死
T1562_.29.0573b04: 後感得有色意成如白衣光。或明白夜。或於
T1562_.29.0573b05: 色界具足三業。及十業道。無色不然。而契經
T1562_.29.0573b06: 中有説靜慮無量無色。皆名白白異熟業者。
T1562_.29.0573b07: 彼據純淨可意異熟通立白名。然彼契經非
T1562_.29.0573b08: 了義説。以於上界四蘊五蘊一切善法説業
T1562_.29.0573b09: 聲故。諸異熟因由業所顯。故非業者亦立
T1562_.29.0573b10: 業名。證知彼經非了義。説欲界善業名爲黒
T1562_.29.0573b11: 白。惡所雜故。異熟亦黒白。非愛果雜故。此
T1562_.29.0573b12: 黒白名依相續立非據自性。所以者何。以無
T1562_.29.0573b13: 一業及一異熟是黒亦白互相違故。若爾惡
T1562_.29.0573b14: 業果善業果雜故。是則亦應名爲白黒。此難
T1562_.29.0573b15: 非理。以欲界中不善數行力能伏善故。彼苦
T1562_.29.0573b16: 果雜樂異熟。欲界善劣無有功能。*&T020717;伏不
T1562_.29.0573b17: 善。故彼樂果亦無功能雜苦異熟。故惡業果
T1562_.29.0573b18: 得純黒名。有餘師言。欲界善業意樂加行黒
T1562_.29.0573b19: 白雜起。由此故立黒白二名。非一業體有善
T1562_.29.0573b20: 有惡。云何如一爲誑害他。意欲令他信附於
T1562_.29.0573b21: 己。先矯行施乃至出家如是名爲雖意樂黒
T1562_.29.0573b22: 而加行白或復有一於子門人。爲欲遮防非
T1562_.29.0573b23: 利樂事。及令安住利樂事中。以憐愍心起
T1562_.29.0573b24: 麁身語。楚撻訶罵逼迫有情。如是名爲雖
T1562_.29.0573b25: 加行黒而意樂白。若爾不善應名白黒。以
T1562_.29.0573b26: 如善業亦有如前意樂加行白黒雜起。然非
T1562_.29.0573b27: 所許前説無失。諸無漏業能永斷盡前三業
T1562_.29.0573b28: 者名第四業。此無漏業非染汚故得非黒名
T1562_.29.0573b29: 於理無失。不墮界故。斷異熟故。名無異熟
T1562_.29.0573c01: 亦無有失。既是勝義白。何故名非白。佛亦
T1562_.29.0573c02: 於彼大空經中告阿難陀。諸無學法純善純
T1562_.29.0573c03: 白一向無罪。本論亦言云何白法謂諸善法
T1562_.29.0573c04: 無覆無記。此有密意説非白聲密意者何。謂
T1562_.29.0573c05: 此中説治前三業立爲第四。勿所化者生如
T1562_.29.0573c06: 是疑。如何此中白能治白。爲顯能治勝所治
T1562_.29.0573c07: 故。約招異熟立非白名。以不能招白異熟故。
T1562_.29.0573c08: 或無學法於超一切染身中可得故。立純白
T1562_.29.0573c09: 名。非如學法非超一切染身中可得故。不名
T1562_.29.0573c10: 純白。故彼經中依如是義。於無學法説純白
T1562_.29.0573c11: 聲。今此經中以無漏業非順愛故。又不能感
T1562_.29.0573c12: 白異熟故説名非白諸無漏業爲皆能盡前三
T1562_.29.0573c13: 業不。不爾。云何。頌曰
T1562_.29.0573c14:     四法忍離欲 前八無間倶
T1562_.29.0573c15:     十二無漏思 唯盡純黒業
T1562_.29.0573c16:     離欲四靜慮 第九無間思
T1562_.29.0573c17:     一盡雜純黒 四令純白盡
T1562_.29.0573c18: 論曰。於見道中四法智忍。及於修道離欲染
T1562_.29.0573c19: 位。前八無間聖道倶行有十二思唯盡純黒。
T1562_.29.0573c20: 離欲界染第九無間聖道倶行。一無漏思雙
T1562_.29.0573c21: 令黒白及純黒盡。此時總斷欲界善故。亦斷
T1562_.29.0573c22: 第九不善業故。離四靜慮一一地染。第九無
T1562_.29.0573c23: 間道倶行無漏思。此四唯令純白業盡。所餘
T1562_.29.0573c24: 諸業無異熟故。非所明故於此不論。故於此
T1562_.29.0573c25: 中唯説十七。與無間道倶行聖思。能永盡前
T1562_.29.0573c26: 三有漏業。雖盡諸業是聖慧能。然於此中説
T1562_.29.0573c27: 近對治。雖身語業亦近治三。非慧相應故此
T1562_.29.0573c28: 不説。何縁諸地有漏善業。唯最後道能斷非
T1562_.29.0573c29: 餘。以諸善法非自性斷。已斷有容現在前故。
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