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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_.29.0573a01: 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。
T1562_.29.0574a01: 然由縁彼煩惱盡時方説名爲斷彼善法。爾
T1562_.29.0574a02: 時善法得離繋故。由此乃至縁彼煩惱餘一
T1562_.29.0574a03: 品在斷義不成。善法爾時猶被縛故。頌曰
T1562_.29.0574a04:     有説地獄受 餘欲業黒雜
T1562_.29.0574a05:     有説欲見滅 餘欲業黒倶
T1562_.29.0574a06: 論曰。第一第三皆有異説。有餘師説。順地
T1562_.29.0574a07: 獄受及欲界中順餘受業。如次名爲純黒雜
T1562_.29.0574a08: 業。謂地獄異熟唯不善業感。故順彼受名純
T1562_.29.0574a09: 黒業。唯除地獄餘欲界中異熟皆通善惡業
T1562_.29.0574a10: 感。故順彼受名黒白業。如是所説前已遮遣。
T1562_.29.0574a11: 謂善無能雜不善故。有餘師説。欲見所斷及
T1562_.29.0574a12: 欲界中所有餘業。如次名爲純黒倶業。謂見
T1562_.29.0574a13: 所斷無善雜故名純黒業。欲修所斷有善不
T1562_.29.0574a14: 善故名倶業。此亦非理。二所斷中倶有業不
T1562_.29.0574a15: 能感異熟果故。若謂此中所説三業。據有異
T1562_.29.0574a16: 熟説非無異熟者。不應簡言欲見所滅。又強
T1562_.29.0574a17: 力業理必不應爲力劣者之所*&T020717;雜。是故不
T1562_.29.0574a18: 應説修所斷諸不善業亦得雜名。亦不應言
T1562_.29.0574a19: 欲界有善。力勝不善。*&T020717;伏惡業非所許故。
T1562_.29.0574a20: 所以者何。以欲界善非數行故。無有能感一
T1562_.29.0574a21: 劫果故。又經中説有三牟尼。又經中言有三
T1562_.29.0574a22: 清淨。倶身語意相各云何。頌曰
T1562_.29.0574a23:     無學身語業 即意三牟尼
T1562_.29.0574a24:     三清淨應知 即諸三妙行
T1562_.29.0574a25: 論曰。無學身業名身牟尼。無學語業名語牟
T1562_.29.0574a26: 尼。即無學意名意牟尼。非意牟尼意業爲體。
T1562_.29.0574a27: 何縁唯説色識蘊中有是牟尼非於餘蘊。有
T1562_.29.0574a28: 餘師説。擧後及初類顯中間亦有此義。如實
T1562_.29.0574a29: 義者。勝義牟尼唯心爲體。故契經説。心寂
T1562_.29.0574b01: 靜故有情寂靜此心牟尼。由身語業離衆惡
T1562_.29.0574b02: 故。可以比知。意業於中無能比用。唯能所
T1562_.29.0574b03: 比合立牟尼。何故牟尼唯在無學。以阿羅漢
T1562_.29.0574b04: 是實牟尼。諸煩惱言永寂靜故。諸身語意三
T1562_.29.0574b05: 種妙行。可名身語意三種清淨無漏妙行。永
T1562_.29.0574b06: 離惡行煩惱垢故可名清淨。有漏妙行猶爲
T1562_.29.0574b07: 惡行。煩惱垢汚如何清淨。此亦暫時能離惡
T1562_.29.0574b08: 行煩惱垢故得清淨名。或此力能引起無漏
T1562_.29.0574b09: 勝義清淨故立淨名。若謂此亦能引煩惱垢
T1562_.29.0574b10: 故。謂作煩惱等無間縁。是則不應名清淨
T1562_.29.0574b11: 者。此亦非理。善心起時非爲染心起加行故。
T1562_.29.0574b12: 染心無間無漏不生。有漏善心能引無漏。故
T1562_.29.0574b13: 有漏善得清淨名。順無漏心能除穢故。説此
T1562_.29.0574b14: 二者爲息有情。計邪牟尼邪清淨故。又經中
T1562_.29.0574b15: 説有三惡行。又經中言有三妙行。倶身語意
T1562_.29.0574b16: 相各云何。頌曰
T1562_.29.0574b17:     惡身語意業 説名三惡行
T1562_.29.0574b18:     及貪瞋邪見 三妙行翻此
T1562_.29.0574b19: 論曰。一切不善身語二業。前後近分及與根
T1562_.29.0574b20: 本。并不善思如次名身語意惡行。然意惡行
T1562_.29.0574b21: 復有三種。謂非意業貪瞋邪見。豈不契經亦
T1562_.29.0574b22: 説貪等名爲意業。如何今説貪瞋邪見非意
T1562_.29.0574b23: 耶。是業資糧故亦名業。如漏資糧亦名
T1562_.29.0574b24: 漏等。寧知貪等非意業耶。由阿笈摩及
T1562_.29.0574b25: 理故。阿笈摩者。謂契經言。貪瞋邪見是業縁
T1562_.29.0574b26: 集故知貪等非即業性。又契經言。諸愛者表
T1562_.29.0574b27: 即是意業。故知非愛即意業體。餘例應然。勿
T1562_.29.0574b28: 有計言業即業集。故契經説。愛業有殊。然
T1562_.29.0574b29: 經主言許有煩惱即是意業。斯有何過。如是
T1562_.29.0574c01: 所許違。前契經及後正理豈非大過。若謂如
T1562_.29.0574c02: 説貪能令意造諸惡行。此經雖説貪即是意
T1562_.29.0574c03: 惡行因縁。非不許貪意惡行攝。如是雖説
T1562_.29.0574c04: 愛爲業因。此愛亦應非不是業。彼例非等此
T1562_.29.0574c05: 經不言愛能令心起表業故。謂如彼説貪能
T1562_.29.0574c06: 令意造諸惡行。非此經言愛能令心起諸表
T1562_.29.0574c07: 業。如何引彼以例此經。證表業因愛亦是業。
T1562_.29.0574c08: 如經中説諸癡即無明。此經但示癡是無明
T1562_.29.0574c09: 體。顯非癡者即非無明。如是此經説諸希求
T1562_.29.0574c10: 即愛。諸愛者表即是意業。辯相差別義已顯
T1562_.29.0574c11: 成。若非希求便非是愛。若非表者亦非意業。
T1562_.29.0574c12: 唯除假説則無有過。意業名表如前已釋。正
T1562_.29.0574c13: 理者何。謂若煩惱即是業者。十二縁起及三
T1562_.29.0574c14: 障等差別應無。由此證知貪等非業是聰慧
T1562_.29.0574c15: 者所訶厭故。又能感得非愛果故。此行即惡
T1562_.29.0574c16: 故名惡行。三妙行者翻此應知。謂一切善。身
T1562_.29.0574c17: 語二業前後近分及與根本并諸善思。如次
T1562_.29.0574c18: 名身語意妙行。然意妙行復有三種。非業無
T1562_.29.0574c19: 貪無瞋正見智所讃故。感愛果故。此行即妙
T1562_.29.0574c20: 故名妙行。正見邪見雖非益損他。而爲彼本
T1562_.29.0574c21: 故亦成善惡。又經中言有十業道。或善或惡
T1562_.29.0574c22: 其相云何。頌曰
T1562_.29.0574c23:     所説十業道 攝惡妙行中
T1562_.29.0574c24:     麁品爲其性 如應成善惡
T1562_.29.0574c25: 論曰。於前所説惡妙行中。若麁顯易知攝爲
T1562_.29.0574c26: 十業道。如應若善攝前妙行。不善業道攝前
T1562_.29.0574c27: 惡行。不攝何等惡妙行耶。加行後起等彼非
T1562_.29.0574c28: 麁顯故。且於不善十業道中。若身惡行令他
T1562_.29.0574c29: 有情。失命失財失妻妾等。説爲業道。令遠離
T1562_.29.0575a01: 故。若語惡行過失尤重。説爲業道。令遠離
T1562_.29.0575a02: 故。若意惡行重貪瞋等。説爲業道。令遠離
T1562_.29.0575a03: 故。加行後起及餘過輕。并不善思皆非業道。
T1562_.29.0575a04: 善業道中身善業道。於身妙行不攝一分。謂
T1562_.29.0575a05: 加行後起及餘善身業。即離飮酒斷莫施等。
T1562_.29.0575a06: 語善業道於語妙行不攝一分。謂愛語等。意
T1562_.29.0575a07: 善業道於意妙行不攝一分。謂諸善思。十業
T1562_.29.0575a08: 道中前七業道。爲皆定有表無表耶。不爾。云
T1562_.29.0575a09: 何頌曰
T1562_.29.0575a10:     惡六定無表 彼自作婬二
T1562_.29.0575a11:     善七受生二 定生唯無表
T1562_.29.0575a12: 論曰。七惡業道中六定有無表謂殺生等。除
T1562_.29.0575a13: 欲邪行非如是六。若遣他爲至根本時有表
T1562_.29.0575a14: 生故。若有自作彼六業道則六皆有表無表
T1562_.29.0575a15: 二。謂起表時彼便死等後方死等。與遣使同。
T1562_.29.0575a16: 根本成時唯無表故。唯欲邪行必具二種。要
T1562_.29.0575a17: 是自身所究竟故。非遣他作如自生喜。七善
T1562_.29.0575a18: 業道若從受生必皆具二。謂表無表。受生尸
T1562_.29.0575a19: 羅必依表故。靜慮無漏所攝律儀名爲定生。
T1562_.29.0575a20: 此唯無表但依心力而得生故。加行後起如
T1562_.29.0575a21: 根本耶。不爾。云何。頌曰
T1562_.29.0575a22:     加行定有表 無表或有無
T1562_.29.0575a23:     後起此相違
T1562_.29.0575a24: 論曰。業道加行必定有表。此位無表或有或
T1562_.29.0575a25: 無。若猛利纒淳淨心起。則有無表異此則無。
T1562_.29.0575a26: 後起翻前定有無表。此位表業或有或無。第
T1562_.29.0575a27: 二刹那無表爲始名爲後起。故此定有。若於
T1562_.29.0575a28: 爾時起隨前業則亦有表。異此便無。於此義
T1562_.29.0575a29: 中如何建立加行根本後起位耶。且不善中
T1562_.29.0575b01: 最初殺業。如屠羊者將行殺時。先發殺心經
T1562_.29.0575b02: 求價直。爲買羊故食己齎糧遊渉遠途訪牧
T1562_.29.0575b03: 羊所。至已揣觸酬直牽還繋養令肥。將入屠
T1562_.29.0575b04: 處執刀求穴。斫刺其身至命未終。皆名加行。
T1562_.29.0575b05: 隨此表業彼正命終。此刹那頃表無表業。是
T1562_.29.0575b06: 謂殺生根本業道。此刹那後殺無表業隨轉
T1562_.29.0575b07: 不絶名殺後起。及於後時剥截治洗稱賣收
T1562_.29.0575b08: 利以活己親。此等表業亦名後起。如屠羊者
T1562_.29.0575b09: 三分既然。餘不律儀如應當説。不與取業有
T1562_.29.0575b10: 三分者。且如竊者將行盜時。先發盜心遣人
T1562_.29.0575b11: 或自往來伺聽他物所在。爲往竊取食飮裝
T1562_.29.0575b12: 束。齎持盜具密至他家。穿壁登梯方便而入。
T1562_.29.0575b13: 徐行申手探摸他財。未離處前皆名加行。物
T1562_.29.0575b14: 正離處。此刹那中表無表業。名本業道。此
T1562_.29.0575b15: 刹那後隨無表業。及持財出藏受用等。所有
T1562_.29.0575b16: 表業皆名後起。欲邪行業有三分者。且如男
T1562_.29.0575b17: 子於他女人先起愛心將行非禮。命使瞻察
T1562_.29.0575b18: 媒媾往來嚴身赴彼。言笑執觸事未果前皆
T1562_.29.0575b19: 名加行。事正究竟。此刹那中表無表業名本
T1562_.29.0575b20: 業道。有説。究竟謂入瘡門。有餘師言。謂
T1562_.29.0575b21: 不淨。此刹那後隨無表業。及餘叙愧執觸言
T1562_.29.0575b22: 辭所有表業皆名後起。虚誑語業有三分者。
T1562_.29.0575b23: 且如一類善行誑術。因求財物而活命者。先
T1562_.29.0575b24: 受情求許爲僞證。發行誑意往詣衆中。爲述
T1562_.29.0575b25: 己身堪爲誠證。言我於彼非怨非親。知諸惡
T1562_.29.0575b26: 中無過虚誑。知衆善内無過實語。我既於彼
T1562_.29.0575b27: 無所希求。豈自無辜爲擔毒刺。但恐賢直濫
T1562_.29.0575b28: 刑科。未成證前皆名加行。若正對衆背想
T1562_.29.0575b29: 發言。不見等中詐言見等所誑領解。此刹那
T1562_.29.0575c01: 中表無表業名本業道。有説。所誑印可方
T1562_.29.0575c02: 成。若爾應無誑賢聖理。然誑賢聖爲過既深。
T1562_.29.0575c03: 由此應知前説爲善。此刹那後隨無表業。及
T1562_.29.0575c04: 獲財利以養己親。所有表業皆名後起。離間
T1562_.29.0575c05: 語業有三分者。且如一類發壞他心。遣使通
T1562_.29.0575c06: 傳。或身自往詐爲親附。冀信己言未壞他前
T1562_.29.0575c07: 皆名加行。發離間語他領刹那表無表業名
T1562_.29.0575c08: 本業道。有餘師説。他壞方成。若爾聖交深
T1562_.29.0575c09: 固難壞。應無壞聖離間語罪。然壞聖者獲罪
T1562_.29.0575c10: 既深。由此應知前説爲善。此刹那後隨無表
T1562_.29.0575c11: 業。及今所壞無再合心。所有表業皆名後
T1562_.29.0575c12: 起。麁惡語業有三分者。且如一類將發麁言。
T1562_.29.0575c13: 起憤恚心扼腕頓足。揚眉努目齧齒動脣。未
T1562_.29.0575c14: 發語前皆名加行。正發麁語他領刹那表無
T1562_.29.0575c15: 表業名本業道。有餘師説。他惱方成。若爾聖
T1562_.29.0575c16: 人具忍力者。既不可惱罵應無過。然罵賢聖
T1562_.29.0575c17: 獲罪既深。由此應知前説爲善。此刹那後隨
T1562_.29.0575c18: 無表業及背所罵重述惡言。所有表業皆名
T1562_.29.0575c19: 後起。雜穢語業有三分者。且如一類發戲調
T1562_.29.0575c20: 心。先取他財集諸綺論。齎持戲具來詣衆
T1562_.29.0575c21: 中。發戲言前皆名加行。正發戲語樂衆刹那
T1562_.29.0575c22: 表無表業名本業道。此刹那後隨無表業及
T1562_.29.0575c23: 獲財利收用擧藏。所有表業皆名後起。有餘
T1562_.29.0575c24: 師説。貪瞋邪見纔現在前即名業道。故無加
T1562_.29.0575c25: 行後起差別。如是説者。亦具三分有不善思。
T1562_.29.0575c26: 於貪瞋等能爲前後助伴事故。又諸業道展
T1562_.29.0575c27: 轉相望容有互爲加行後起。如有一類欲害
T1562_.29.0575c28: 怨敵。設諸謀策合構殺縁。或殺衆生祈請助
T1562_.29.0575c29: 力。或盜他物以資殺事。或婬彼婦令殺其夫。
T1562_.29.0576a01: 或知彼怨親友強盛。自力微劣殺計難成。是
T1562_.29.0576a02: 故先於怨親友所起語四過破壞其心。令於
T1562_.29.0576a03: 彼怨無心救護方便誘引令入己朋。或於彼
T1562_.29.0576a04: 財心生貪著。或即於彼起瞋恚心。或起邪
T1562_.29.0576a05: 見長養殺業。然後方殺既殺彼已。復於後時
T1562_.29.0576a06: 誅其所親。奪其財物婬其所愛。乃至後起
T1562_.29.0576a07: 邪見現前。如是名爲殺生業道。以十惡業道
T1562_.29.0576a08: 爲加行後起。所餘業道如應當知。有餘師説。
T1562_.29.0576a09: 貪等不應能爲加行。非唯心起加行即成未
T1562_.29.0576a10: 作事故。如是説者。貪等雖非所作業性。然
T1562_.29.0576a11: 彼貪等縁境生時非無力用。由有力用得加
T1562_.29.0576a12: 行名。方便引生諸業道故。今應詳議如前所
T1562_.29.0576a13: 説。隨此表業彼正命終。此刹那頃表無表業
T1562_.29.0576a14: 是謂殺生根本業道。此應非理。所以者何。爲
T1562_.29.0576a15: 所殺生住死有位。能殺生者彼刹那中表無
T1562_.29.0576a16: 表業即成業道。爲彼死後成業道耶。若所殺
T1562_.29.0576a17: 生住死有位。能殺生者業道即成。雖前所
T1562_.29.0576a18: 言且似無失。而於宗義決定相違。以所殺生
T1562_.29.0576a19: 與能殺者倶時捨命。亦應可説能殺生者殺
T1562_.29.0576a20: 業道成。許所殺猶存殺業道成故。此能殺
T1562_.29.0576a21: 者住死有時。所殺爾時既名正死。則能殺
T1562_.29.0576a22: 者應許獲得此一刹那殺生業道。然宗不許
T1562_.29.0576a23: 與所殺生倶時命終成業道罪。若彼死後業
T1562_.29.0576a24: 道方成。則前所言爲不應理。非所殺者正命
T1562_.29.0576a25: 終時可得名爲彼命已斷。如何先説彼正命
T1562_.29.0576a26: 終此刹那頃表無表業。是謂殺生根本業道。
T1562_.29.0576a27: 而今言死後殺業道方成。如是二途應善詳
T1562_.29.0576a28: 定。決定死後業道方成。而前所言正命終者。
T1562_.29.0576a29: 於已往事却説現聲。如有大王自遠已至。而
T1562_.29.0576b01: 問今者從何所來。或此於因假説爲果。謂所
T1562_.29.0576b02: 殺者正命終時。能殺有情加行表業。於殺有
T1562_.29.0576b03: 用非業道表。此業道表續加行生。彼所引故
T1562_.29.0576b04: 名加行果。然因於殺有勝功能。是故於因假
T1562_.29.0576b05: 説爲果。實非業道説業道聲。豈不此時表業
T1562_.29.0576b06: 有用。即應立此爲業道耶。非要有能方成業
T1562_.29.0576b07: 道。勿無表業失業道名。此於殺中有何功用。
T1562_.29.0576b08: 如無表業表亦應然。又理不應立加行表即
T1562_.29.0576b09: 爲業道。所殺有情於命終位命猶有故。要
T1562_.29.0576b10: 加行表與所殺生命倶時滅。彼死有後無同
T1562_.29.0576b11: 類命。一刹那中表無表業可成業道。此後念
T1562_.29.0576b12: 表於殺無能尚非殺生。何況是罪。但應無表
T1562_.29.0576b13: 得業道名。雖無殺能是殺果故。豈不後表理
T1562_.29.0576b14: 亦應然。殺表爲因所引起故。謂由加行果圓
T1562_.29.0576b15: 滿時。此二倶成根本業道。雖於他命斷此二
T1562_.29.0576b16: 無能。而有取當來非愛果用。暢殺思故名殺
T1562_.29.0576b17: 業道。如本論説頗有已害生殺生未滅耶。曰
T1562_.29.0576b18: 有。如已斷生命彼加行未息。此言何義。此中
T1562_.29.0576b19: 義者。以殺生時起殺加行總有三種。一唯由
T1562_.29.0576b20: 内。謂拳撃等。二唯由外。謂擲石等。三倶由
T1562_.29.0576b21: 二。謂揮刀等。於此三種殺加行中。有所殺生
T1562_.29.0576b22: 命雖已斷而能殺者生想未除。故於殺生不
T1562_.29.0576b23: 捨加行。由此本論作如是言。如已斷生命彼
T1562_.29.0576b24: 加行未息。於殺加行説殺生聲。故得説爲殺
T1562_.29.0576b25: 生未滅。此亦業道後。如何名加行。毘婆沙師
T1562_.29.0576b26: 作如是釋。此於後起説加行聲。所以者何。以
T1562_.29.0576b27: 能殺者殺加行想猶未息故。於所殺生已命
T1562_.29.0576b28: 終想猶未生故立加行名。如何但言此於後
T1562_.29.0576b29: 起應作是説及於根本。所以者何。以所殺
T1562_.29.0576c01: 者次死有。後一刹那時及此後時多刹那頃。
T1562_.29.0576c02: 能殺加行皆容未息。是故應言此於後起。及
T1562_.29.0576c03: 於根本説加行聲。無勞復説。及於根本。以
T1562_.29.0576c04: 於後起聲亦攝根本故。要於所殺死有後時
T1562_.29.0576c05: 能殺方成殺生根本。豈不根本及其後起皆
T1562_.29.0576c06: 於所殺死有後生。倶可名爲殺生後起。是故
T1562_.29.0576c07: 應信毘婆沙師於本論言極爲善釋。又經中
T1562_.29.0576c08: 説。苾芻當知。殺有三種。一從貪生。二從瞋
T1562_.29.0576c09: 生。三從癡生。乃至邪見有三亦爾。豈諸業道
T1562_.29.0576c10: 於究竟時皆由三根。佛作是説。非諸業道於
T1562_.29.0576c11: 究竟時皆由三根。加行有異。云何有異。頌
T1562_.29.0576c12:
T1562_.29.0576c13:     加行三根起 彼無間生故
T1562_.29.0576c14:     貪等三根生
T1562_.29.0576c15: 論曰。不善業道加行生時。一一由三不善
T1562_.29.0576c16: 根起。依先等起故作是説。殺生加行由貪起
T1562_.29.0576c17: 者。如有貪彼齒髮身分。或爲得財。或爲戲樂。
T1562_.29.0576c18: 或爲拔濟親友自身。從貪引起殺生加行。從
T1562_.29.0576c19: 瞋起者。如爲除怨發憤恚心起殺加行。從癡
T1562_.29.0576c20: 起者。如波剌斯。作如是説。父母老病若令命
T1562_.29.0576c21: 終便生勝福。以令解脱現在衆苦。新得勝身
T1562_.29.0576c22: 明利根故。又謂是法祠中殺生。又諸王等
T1562_.29.0576c23: 依世法律誅戮怨敵除剪兇徒。謂成大福起
T1562_.29.0576c24: 殺加行。又外道言蛇蠍蜂等爲人毒害。殺便
T1562_.29.0576c25: 獲福。羊鹿水牛及餘禽獸。本擬供食故殺無
T1562_.29.0576c26: 罪。又因邪見殺害衆生。此等加行皆從癡起。
T1562_.29.0576c27: 偸盜加行從貪起者。如爲財利恭敬名譽。或
T1562_.29.0576c28: 爲救拔自身親友。從貪引起偸盜加行。從瞋
T1562_.29.0576c29: 起者。如爲降怨。發憤恚心起盜加行。從癡
T1562_.29.0577a01: 起者。如諸王等依世法律奪惡人財。謂法應
T1562_.29.0577a02: 爾無偸盜罪。又婆羅門作如是説。世間財物
T1562_.29.0577a03: 於劫初時大梵天王施諸梵志。於後梵志勢
T1562_.29.0577a04: 力微。劣爲諸卑族侵奪受用。今諸梵志於世
T1562_.29.0577a05: 他財。若奪若偸充衣充食。或充餘用或轉施
T1562_.29.0577a06: 他。皆用己財無偸盜罪。然彼取時有他物想。
T1562_.29.0577a07: 又因邪見盜他財物。此等皆名從癡所起。邪
T1562_.29.0577a08: 婬加行從貪起者。如於他室起染習心。或爲
T1562_.29.0577a09: 求財或求恭敬。此等加行從貪所生。從瞋
T1562_.29.0577a10: 生者。如爲除怨發憤恚心起婬加行。從癡起
T1562_.29.0577a11: 者。如波剌斯讃於母等行非梵行。又諸外
T1562_.29.0577a12: 道作如是言。一切女人如臼花果熟食階隥
T1562_.29.0577a13: 道路橋船。世間衆人應共受用。又如梵志讃
T1562_.29.0577a14: 牛祠中。有諸女男受持牛禁吸水齧草。或住
T1562_.29.0577a15: 或行不簡疎親隨遇隨合。此等加行從癡所
T1562_.29.0577a16: 生。虚誑語等從貪生者。如爲財利恭敬名譽
T1562_.29.0577a17: 濟己及親起四加行。從瞋生者。如爲除怨發
T1562_.29.0577a18: 憤恚心起四加行。從癡起者。如因邪見起
T1562_.29.0577a19: 誑語等四種加行。又虚誑語從癡起者。如外
T1562_.29.0577a20: 論言
T1562_.29.0577a21:     若人因戲笑 嫁娶對女王
T1562_.29.0577a22:     及救命救財 虚誑語無罪
T1562_.29.0577a23: 又雜穢語從癡起者。如依吠陀及餘邪論習學
T1562_.29.0577a24: 諷詠。傳授於他謂無罪愆。皆從癡起。貪等加
T1562_.29.0577a25: 行如何從三。以從三根無間生故。謂從貪等
T1562_.29.0577a26: 三不善根無間各容生三業道。由此已顯從
T1562_.29.0577a27: 貪瞋癡無間相應生三加行。依無間義亦生
T1562_.29.0577a28: 業道。已説不善從三根生。善復云何。頌曰
T1562_.29.0577a29:     善於三位中 皆三善根起
T1562_.29.0577b01: 論曰。諸善業道所有加行根本後起。皆從無
T1562_.29.0577b02: 貪無瞋無癡善根所起。以善三位皆是善心
T1562_.29.0577b03: 所等起故。善心必與三種善根共相應故。此
T1562_.29.0577b04: 善三位其相云何。謂遠離前不善三位。所有
T1562_.29.0577b05: 三位應知是善。且如勤策受具戒時。來入戒
T1562_.29.0577b06: 壇禮苾芻衆。至誠發語請親教師。乃至一白
T1562_.29.0577b07: 二羯磨等。皆名爲善業道加行。第三羯磨竟
T1562_.29.0577b08: 一刹那中表無表業名。根本業道。從此以後
T1562_.29.0577b09: 至説四依。及餘依前相續隨轉。表無表業皆
T1562_.29.0577b10: 名後起。如先所説非諸業道於究竟位皆由
T1562_.29.0577b11: 三根。應説由何根究竟何業道。頌曰
T1562_.29.0577b12:     殺麁語瞋恚 究竟皆由瞋
T1562_.29.0577b13:     盜邪行及貪 皆由貪究竟
T1562_.29.0577b14:     邪見癡究竟 許所餘由三
T1562_.29.0577b15: 論曰。惡業道中殺生麁語瞋恚業道。由瞋究
T1562_.29.0577b16: 竟要無所顧。極麁惡心現在前時此三成故。
T1562_.29.0577b17: 諸不與取欲邪行貪。此三業道由貪究竟要
T1562_.29.0577b18: 有所顧。極染汚心現在前時此三成故。邪見
T1562_.29.0577b19: 究竟要由愚癡。由上品癡現前成故。虚誑離
T1562_.29.0577b20: 間雜穢語三。一一許容由三究竟。以貪瞋等
T1562_.29.0577b21: 現在前時一一能令此三成故。貪瞋業道即
T1562_.29.0577b22: 貪瞋根。如何説由貪瞋究竟。如欲邪行業道
T1562_.29.0577b23: 生時。定有貪根能爲究竟。非貪瞋二業道生
T1562_.29.0577b24: 時。別有貪瞋能爲究竟。是故應説貪瞋等三
T1562_.29.0577b25: 一一皆由癡根究竟。非無癡者此三起故。有
T1562_.29.0577b26: 餘於此作是釋言。即説此法由此究竟。自體
T1562_.29.0577b27: 生時即業道故。彼理窮故作如是釋。然實貪
T1562_.29.0577b28: 等正現前時。幸有癡根能爲究竟。何縁不許
T1562_.29.0577b29: 執自體耶。餘業道中他究竟故。雖有此義而
T1562_.29.0577c01: 不許者。勿諸業道皆癡究竟。諸業道成時
T1562_.29.0577c02: 定有癡倶故無如是失。以殺盜等時雖皆有
T1562_.29.0577c03: 癡而瞋貪強故。若爾邪見應不由癡。以邪見
T1562_.29.0577c04: 倶癡不強故。不爾邪見倶起癡強。爾時無餘
T1562_.29.0577c05: 不善根故。非邪見體是不善根。故此倶癡根
T1562_.29.0577c06: 義爲勝。若爾貪等應不由癡。以貪及瞋是根
T1562_.29.0577c07: 是勝。倶行癡劣應不可言貪瞋業道由癡究
T1562_.29.0577c08: 竟。約能究竟爾時癡強。更無餘根究竟貪等。
T1562_.29.0577c09: 自體於自無助力能。寧可説言自究竟自。故
T1562_.29.0577c10: 癡究竟於理無失。有餘於此復作釋言。與貪
T1562_.29.0577c11: 瞋倶一果諸法。皆可隨勝立貪瞋名。彼與貪
T1562_.29.0577c12: 瞋倶時生故。亦可説彼究竟貪瞋。於此釋中
T1562_.29.0577c13: 亦容徴難。恐文煩雜。故應且止。諸惡業道何
T1562_.29.0577c14: 處起耶。頌曰
T1562_.29.0577c15:     有情具名色 名身等處起
T1562_.29.0577c16: 論曰。如前所説四品業道。三三一三隨其次
T1562_.29.0577c17: 第。於有情等四處而生。謂殺等三有情處起。
T1562_.29.0577c18: 偸盜等三衆具處起。唯邪見一名色處起。虚
T1562_.29.0577c19: 誑語等三名身等處起。由何建立殺業道成。
T1562_.29.0577c20: 謂由加行及由果滿。於此二分隨闕一時。不
T1562_.29.0577c21: 爲殺生根本罪觸。頗有殺者起殺加行及令
T1562_.29.0577c22: 果滿。而彼不爲殺罪觸耶。曰有。云何。頌曰
T1562_.29.0577c23:     倶死及前死 無根依別故
T1562_.29.0577c24: 論曰。若能殺者起殺加行。定欲殺他與所殺
T1562_.29.0577c25: 生倶時捨命或在前死。彼能殺者業道不成。
T1562_.29.0577c26: 所以者何。以所殺者其命猶在。不可即令能
T1562_.29.0577c27: 殺有情殺罪所觸。以所殺者命未斷故。非
T1562_.29.0577c28: 能殺者其命已終可得殺罪。別依生故。謂殺
T1562_.29.0577c29: 加行所依止身今已斷滅。雖有別類身同分
T1562_.29.0578a01: 生非罪依止。此曾未起殺生加行成殺業道
T1562_.29.0578a02: 理不應然。若爾此中爲問非理。既殺加行所
T1562_.29.0578a03: 依止身。非即能令殺生果滿。於前二分便爲
T1562_.29.0578a04: 闕一。如何以此蘊在心中。而可問言頗有殺
T1562_.29.0578a05: 者起殺加行及令果滿。若謂此中約一相續。
T1562_.29.0578a06: 言此起加行即此果滿者。是則亦應殺罪所
T1562_.29.0578a07: 觸。許前後生相續一故。又所説因無能證力。
T1562_.29.0578a08: 以能殺者死活不殊。謂就依身設彼活位。亦
T1562_.29.0578a09: 有念念異滅異生。非起加行身即能令果滿。
T1562_.29.0578a10: 何言依別故非殺罪所觸。若謂死後同分異
T1562_.29.0578a11: 故。與活有殊是。則還成闕於一分。爲問非理。
T1562_.29.0578a12: 此問應理因有證能。所以者何。義有別故。謂
T1562_.29.0578a13: 先問者作是問言。頗一相續起殺加行亦令果
T1562_.29.0578a14: 滿。而彼不爲殺罪觸耶。既前後生相續是一
T1562_.29.0578a15: 非闕一分。於後答者作是答言。以前後生身
T1562_.29.0578a16: 及同分是別業果。別依生故。不爲前生所作
T1562_.29.0578a17: 罪觸。若不許爾害非父母應成無間。又非人
T1562_.29.0578a18: 趣應成逆罪。而不許然。故依別因有能證力。
T1562_.29.0578a19: 若有多人集爲軍衆欲殺怨敵。或獵獸等。於
T1562_.29.0578a20: 中隨有一殺生時。何人得成殺生業道。頌曰
T1562_.29.0578a21:     軍等若同事 皆成如作者
T1562_.29.0578a22: 論曰。於軍等中若隨有一作殺生事如自作
T1562_.29.0578a23: 者。一切皆成殺生業道。由彼同許爲一事故。
T1562_.29.0578a24: 如爲一事展轉相教故。一殺生餘皆得罪。若
T1562_.29.0578a25: 有他力逼入此中。因即同心亦成殺罪。唯除
T1562_.29.0578a26: 若有立誓要期。救自命終亦不行殺。無殺心
T1562_.29.0578a27: 故不得殺罪
T1562_.29.0578a28: 説一切有部順正理論卷第四十一
T1562_.29.0578a29:
T1562_.29.0578b01:
T1562_.29.0578b02:
T1562_.29.0578b03:
T1562_.29.0578b04: 阿毘達磨順正理論卷第四十二
T1562_.29.0578b05:   尊者衆賢造
T1562_.29.0578b06:  *三藏法師玄奘奉  詔譯 
T1562_.29.0578b07:   *辯業品第四之十
T1562_.29.0578b08: 今應思擇成業道相。謂齊何量名自殺生。乃
T1562_.29.0578b09: 至齊何名爲邪見。且先分別殺生相者。頌曰
T1562_.29.0578b10:     殺生由故思 他想不誤殺
T1562_.29.0578b11: 論曰。要由先發欲殺故思。於他有情他有情
T1562_.29.0578b12: 想作殺加行不誤而殺。謂唯殺彼不漫殺餘。
T1562_.29.0578b13: 齊此名爲殺生業道。有懷猶豫爲杌爲人。設
T1562_.29.0578b14: 復是人爲彼非彼因起決志。若是若非我定
T1562_.29.0578b15: 當殺。由心無顧。若殺有情亦成業道。如
T1562_.29.0578b16: 業道若定若疑。但具殺縁皆有成理。於刹那
T1562_.29.0578b17: 滅行殺罪。如何成如何不成。無殺義故。謂衆
T1562_.29.0578b18: 生命過去已滅現在自滅未來未至。是故必
T1562_.29.0578b19: 無殺生命理。如何説滅。燈焔鈴聲准彼亦應
T1562_.29.0578b20: 通殺生義。謂障當命應生不生。以起惡心行
T1562_.29.0578b21: 殺加行。令所殺者現命滅時。不能爲因引同
T1562_.29.0578b22: 類命。障應生命令永不生。故名殺生。由斯
T1562_.29.0578b23: 獲罪。此所斷命爲屬於誰。謂命若無彼名死
T1562_.29.0578b24: 者。即是此命所依附身。標第六聲顯相屬義。
T1562_.29.0578b25: 如伽他説壽煖等言。故有命身名有命者。非
T1562_.29.0578b26: 實有我其理決然。已分別殺生。當辯不與
T1562_.29.0578b27: 取。頌曰
T1562_.29.0578b28:     不與取他物 力竊取屬己
T1562_.29.0578b29: 論曰。前不誤等言如應流至後。謂要先發欲
T1562_.29.0578c01: 盜故思。於他物中起他物想。或力或竊起盜
T1562_.29.0578c02: 加行。不誤而取令屬己身。齊此名爲不與取
T1562_.29.0578c03: 罪。若有盜取窣堵波物於佛得罪。佛將涅槃
T1562_.29.0578c04: 總受世間所施物故。有説。此罪於能護人。則
T1562_.29.0578c05: 彼自恣應無有罪。是故前説於理爲勝。盜亡
T1562_.29.0578c06: 僧物已作羯磨。於界内僧得偸盜罪。羯磨未
T1562_.29.0578c07: 了。於一切僧。若盜他人及象馬等。出所住
T1562_.29.0578c08: 處業道方成。已*辯不與取。當*辯欲邪行。頌
T1562_.29.0578c09:
T1562_.29.0578c10:     欲邪行四種 行所不應行
T1562_.29.0578c11: 論曰。總有四種行不應行。皆得名爲欲邪行
T1562_.29.0578c12: 罪。一於非境。謂他所護。或母或父或父母
T1562_.29.0578c13: 親。乃至或夫所守護境。二於非道。謂設己妻
T1562_.29.0578c14: 口及餘道。三於非處。謂於制多寺中逈處。四
T1562_.29.0578c15: 於非時。謂懷胎時。飮兒乳時。受齋戒時。有
T1562_.29.0578c16: 説。若夫許受齋戒而有所犯。方謂非時。既不
T1562_.29.0578c17: 誤言亦流至此。若於他婦謂是己妻。或於己
T1562_.29.0578c18: 妻謂爲他婦。道非道等但有誤心。雖有所行
T1562_.29.0578c19: 而非業道。若於此他婦作餘他婦想行非梵
T1562_.29.0578c20: 行。有説。亦成加行受用時並於他境故。有説。
T1562_.29.0578c21: 如殺業道不成加行。究竟時前境各別故。苾
T1562_.29.0578c22: 芻尼等如有戒妻。若有侵&T020717;亦成業道。有
T1562_.29.0578c23: 説。此罪於所住王。以能護持及不許故。若王
T1562_.29.0578c24: 自犯業道亦成。故前所説於理爲勝。已辯欲
T1562_.29.0578c25: 邪行。當辯虚誑語。頌曰
T1562_.29.0578c26:     染異想發言 解義虚誑語
T1562_.29.0578c27: 論曰。説聽力故成虚誑語謂於所説異想發
T1562_.29.0578c28: 言。及所誑者解所説義。染心不誤方成業道。
T1562_.29.0578c29: 所誑未解雜穢語收。語多字成要最後念表
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