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阿毘達磨藏顯宗論 (No. 1563_ 衆賢玄奘譯 ) in Vol. 29

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T1563_.29.0903a01: 三界各有四識。除見滅斷。合成十二。并諸無
T1563_.29.0903a02: 漏識能縁縁眼根。此隨所應三界四部。除見
T1563_.29.0903a03: 滅斷隨眠隨増。謂欲界繋。見苦所斷遍行倶
T1563_.29.0903a04: 識能縁眼根。此識容爲欲見苦斷。見集斷遍
T1563_.29.0903a05: 修道所斷善無記識。及色界繋修斷善識。并
T1563_.29.0903a06: 法智品無漏識縁。此諸能縁縁眼根識。隨應
T1563_.29.0903a07: 欲界見苦見集修道所斷。色修所斷及彼遍
T1563_.29.0903a08: 行。隨眠隨増。餘隨所應。當如理釋。乃至無漏
T1563_.29.0903a09: 縁眼根識。此識容爲三界所繋。見道所斷無
T1563_.29.0903a10: 漏縁識。修所斷善無漏識縁。此諸能縁縁眼
T1563_.29.0903a11: 根識。隨應三界見道所斷。修所斷遍隨眠隨
T1563_.29.0903a12: 増。若別疏條前十二種。各有爾所隨眠隨増。
T1563_.29.0903a13: 應言欲界見苦所斷。諸縁縁識。欲見苦斷見
T1563_.29.0903a14: 集斷遍隨眠隨増。翻此應知。見集斷識修所
T1563_.29.0903a15: 斷識。欲修所斷及諸遍行隨眠隨増。見道斷
T1563_.29.0903a16: 識欲見道斷。及諸遍行隨眠隨増。然無漏縁
T1563_.29.0903a17: 唯相應縛。所餘但作所縁隨増。准此應知。色
T1563_.29.0903a18: 無色界有差別者。見道斷識欲界上界。如次
T1563_.29.0903a19: 應知縁法類品縁眼根識。餘所繋事例眼應
T1563_.29.0903a20: 思。今於此中復應思擇。若心由彼名有隨眠。
T1563_.29.0903a21: 彼於此心定隨増不。此不決定。謂彼隨眠未
T1563_.29.0903a22: 斷隨増。非已斷故。如本論説。彼於此心或有
T1563_.29.0903a23: 隨増。或不隨増。云何隨増。謂彼隨眠與此心
T1563_.29.0903a24: 相應。及縁心未斷。云何不隨増。謂彼隨眠與
T1563_.29.0903a25: 此心相應。已得永斷。何等名曰有隨眠心。有
T1563_.29.0903a26: 隨眠名依何義立。復由何等名有隨眠。且前
T1563_.29.0903a27: 所言。三界各五部十五種識名有隨眠心。如
T1563_.29.0903a28: 是諸心各有二種。謂遍非遍行。有漏無漏
T1563_.29.0903a29: 縁。染不染心。有差別故。依二義立有隨眠名。
T1563_.29.0903b01: 一是隨眠所隨増故。二以隨眠爲助伴故。由
T1563_.29.0903b02: 隨眠故名有隨眠。相應隨眠通斷未斷。所縁
T1563_.29.0903b03: 唯未斷心名有隨眠。云何與心相應煩惱。乃
T1563_.29.0903b04: 至未斷於心隨増。謂彼隨眠能引起得。於心
T1563_.29.0903b05: 相續能爲拘礙。又與來世爲同類因。引相續
T1563_.29.0903b06: 中心等流起故。乃至未斷説於心隨増。斷則
T1563_.29.0903b07: 不然。無隨増義。非由斷故。令彼離心。故雖已
T1563_.29.0903b08: 斷而名有彼。以助伴性不可壞故。謂對治力
T1563_.29.0903b09: 於相續中能遮隨眠令不現起。及能遮彼所
T1563_.29.0903b10: 引起得。於心相續不爲拘礙。故説已斷。相
T1563_.29.0903b11: 應隨眠。無隨増理。非對治力能遮隨眠倶
T1563_.29.0903b12: 行伴性。故彼雖已斷心名有隨眠。若諸隨
T1563_.29.0903b13: 眠縁心未斷。隨心斷未斷於心隨増故。恒令
T1563_.29.0903b14: 心得有隨眠名。若彼縁心隨眠已斷。心不
T1563_.29.0903b15: 由彼名有隨眠。道力令心離隨眠故。雖爲
T1563_.29.0903b16: 助伴及能所縁。倶非道力能令相離。而對助
T1563_.29.0903b17: 伴能所縁疎。故此有名。唯據未斷助伴性
T1563_.29.0903b18: 親。斷亦名有。此中身見相應之心。由所相應
T1563_.29.0903b19: 無明身見隨増伴性。名有隨眠。由自部餘
T1563_.29.0903b20: 見集斷遍唯隨増性名有隨眠。所餘倶非。故
T1563_.29.0903b21: 非有彼。其餘見苦見集所斷遍不遍心。如理
T1563_.29.0903b22: 應思。見滅所斷邪見倶心。由所相應無明邪
T1563_.29.0903b23: 見隨増伴性。名有隨眠。由自部攝有漏縁遍
T1563_.29.0903b24: 唯隨増性。名有隨眠。所餘倶非。故非有彼。
T1563_.29.0903b25: 其餘見滅見道所斷。若縁無漏縁有漏心。如
T1563_.29.0903b26: 其所應例應思擇。修道所斷貪相應心。由所
T1563_.29.0903b27: 相應無明及愛隨増伴性。名有隨眠。由自部
T1563_.29.0903b28: 餘及諸遍行唯隨増性。名有隨眠。所餘倶非。
T1563_.29.0903b29: 故非有彼。餘修所斷煩惱倶心。如其所應例
T1563_.29.0903c01: 應思擇。諸修所斷不染汚心。由自部攝隨眠
T1563_.29.0903c02: 及遍唯隨増性。名有隨眠。如是所論皆約未
T1563_.29.0903c03: 斷。彼若斷已有伴性者。唯由伴性名有隨眠。
T1563_.29.0903c04: 依此義門應作略説。頌曰
T1563_.29.0903c05:     有隨眠心二 謂有染無染
T1563_.29.0903c06:     有染心通二 無染局隨増
T1563_.29.0903c07: 論曰。有隨眠心總有二種。有染無染心差別
T1563_.29.0903c08: 故。於中有染所有隨眠。若未斷時。相應具二
T1563_.29.0903c09: 所縁唯一。若已斷時。相應有一所縁都無。彼
T1563_.29.0903c10: 無染心所有煩惱。唯未斷位名有隨眠。斷已
T1563_.29.0903c11: 都無。非助伴故。此縁無染所有隨眠。在有心
T1563_.29.0903c12: 前。或倶時斷。斷縁染者通前後倶。相應與心
T1563_.29.0903c13: 必倶時斷。故染通二。名有隨眠。無染局一。有
T1563_.29.0903c14: 隨増性
T1563_.29.0903c15: *説一切有部顯宗論卷第二十六
T1563_.29.0903c16:
T1563_.29.0903c17:
T1563_.29.0903c18:
T1563_.29.0903c19: 阿毘達磨藏顯宗論卷第二十七
T1563_.29.0903c20:   尊者衆賢造
T1563_.29.0903c21:  *三藏法師玄奘奉  詔譯 
T1563_.29.0903c22:   辯隨眠品第六之三
T1563_.29.0903c23: 如上所辯十種隨眠。次第生時誰前誰後。諸
T1563_.29.0903c24: 隨眠起無定次第。可一切後一切生故。然有
T1563_.29.0903c25: 一類煩惱現行。前後相牽非無次第。就此一
T1563_.29.0903c26: 類辯次第者。頌曰
T1563_.29.0903c27:     無明疑邪身 邊見戒見取
T1563_.29.0903c28:     貪慢瞋如次 由前引後生
T1563_.29.0903c29: 論曰。謂彼煩惱次第生時。先由無明於諦不
T1563_.29.0904a01: 了。不欲觀苦乃至道諦。由不了故無觀察能。
T1563_.29.0904a02: 既聞二途便懷猶豫。爲苦非苦。乃至廣説。若
T1563_.29.0904a03: 遇邪論便生邪見。撥無苦諦。乃至廣説。於
T1563_.29.0904a04: 取蘊中既撥無苦。因此便起薩迦耶見。從此
T1563_.29.0904a05: 復執我有斷常。隨執一邊計爲能淨。於如是
T1563_.29.0904a06: 計執爲第一。見已見徳縁之起貪。謂此勝他
T1563_.29.0904a07: 恃而生慢。於他所起違見生瞋。如執我徒憎
T1563_.29.0904a08: 無我見。或於己見取捨位中。必應起瞋憎嫌
T1563_.29.0904a09: 所捨。此依一類辯十隨眠。相牽現行前後次
T1563_.29.0904a10: 第。理實煩惱行次無邊。以所待縁有差別
T1563_.29.0904a11: 故。諸煩惱起由幾因縁。此起因縁乃有多種。
T1563_.29.0904a12: 隨麁就勝要唯有三。頌曰
T1563_.29.0904a13:     由未斷隨眠 及隨應境現
T1563_.29.0904a14:     非理作意起 説惑具因縁
T1563_.29.0904a15: 論曰。由三因縁諸煩惱起。且如將起欲貪隨
T1563_.29.0904a16: 眠。未斷未遍知欲貪隨眠故。順欲貪境現在
T1563_.29.0904a17: 前故。縁彼非理作意起故。餘隨眠起。類此應
T1563_.29.0904a18: 知。未斷未遍知欲貪隨眠者。三縁故説。未
T1563_.29.0904a19: 斷遍知。謂得未斷故。對治未生故。未遍知境
T1563_.29.0904a20: 故。又斷有二。一有分斷。二無分斷。故説未斷
T1563_.29.0904a21: 未遍知言。此説隨眠由因力起。順欲貪境現
T1563_.29.0904a22: 在前者。謂有實境順欲貪纒。此若現前欲貪
T1563_.29.0904a23: 便起。此則説隨眠由境界力起。縁彼非理作
T1563_.29.0904a24: 意起者。謂有如木境界現前及有如鑚燧非
T1563_.29.0904a25: 理作意起。鑚境界木欲貪火生。此中何名非
T1563_.29.0904a26: 理作意。謂於上妙衣服花鬘嚴具塗香彫
T1563_.29.0904a27: 采飾嬌姿所顯女想。糞聚起有情想所住持
T1563_.29.0904a28: 心倶顛倒警覺。名非理作意。此則説隨眠由
T1563_.29.0904a29: 加行力起。若隨眠起具三因縁。云何許有阿
T1563_.29.0904b01: 羅漢退。非阿羅漢隨眠未斷。且非定許煩惱
T1563_.29.0904b02: 現前。方得名爲阿羅漢退。然此且據從前煩
T1563_.29.0904b03: 惱無間引生。故説無過。以煩惱生總有二種。
T1563_.29.0904b04: 一從煩惱無間引生。二次所餘非煩惱起。若
T1563_.29.0904b05: 異此者。善無記心無間不應有煩惱起。此中
T1563_.29.0904b06: 不據次所餘生。是故不應擧退爲難。或此且
T1563_.29.0904b07: 據具因縁説。實有唯託境界力生。無有因力。
T1563_.29.0904b08: 加行力者。即上所説隨眠并伴。佛説爲漏瀑
T1563_.29.0904b09: 流軛取。漏謂三漏。一欲漏。二有漏。三無明
T1563_.29.0904b10: 漏。瀑流有四。一欲瀑流。二有瀑流。三見瀑
T1563_.29.0904b11: 流。四無明瀑流。軛謂四軛。如瀑流説。取謂四
T1563_.29.0904b12: 取。一欲取。二見取。三戒禁取。四我語取。如
T1563_.29.0904b13: 是漏等其體云何。頌曰
T1563_.29.0904b14:     欲煩惱并纒 除癡名欲漏
T1563_.29.0904b15:     有漏上二界 唯煩惱除癡
T1563_.29.0904b16:     同無記對治 定地故合一
T1563_.29.0904b17:     無明諸有本 故別爲一漏
T1563_.29.0904b18:     瀑流軛亦然 別立見利故
T1563_.29.0904b19:     見不順住故 非於漏獨立
T1563_.29.0904b20:     欲有軛并癡 見分二名取
T1563_.29.0904b21:     無明不別立 以非能取故
T1563_.29.0904b22: 論曰。欲界煩惱并纒除癡四十一物。總名欲
T1563_.29.0904b23: 漏。謂欲界繋根本煩惱三十一并十纒。色無
T1563_.29.0904b24: 色界煩惱除癡五十二物。總名有漏。謂上
T1563_.29.0904b25: 二界根本煩惱各二十六。色無色界雖復亦
T1563_.29.0904b26: 有惛沈掉擧而纒不應依界分別上界纒少不
T1563_.29.0904b27: 自在故由是有漏唯説煩惱若纒亦依界分別
T1563_.29.0904b28: 者。則有漏體有五十六。故品類足作如是言。
T1563_.29.0904b29: 云何有漏謂除無明。餘色無色二界所繋結
T1563_.29.0904c01: 縛隨眠隨煩惱纒。何縁合説二界煩惱爲一
T1563_.29.0904c02: 有漏。同無記性同一對治同定地故。亦縁色
T1563_.29.0904c03: 聲觸爲境故。不應唯説於内門轉。義准三界
T1563_.29.0904c04: 十五無明爲無明漏體。故頌不別。説何縁唯
T1563_.29.0904c05: 此別立漏。名爲顯無明過患勝。故謂獨能作
T1563_.29.0904c06: 生死根本。如契經説。無明爲因生於貪染。乃
T1563_.29.0904c07: 至廣説。又如頌言
T1563_.29.0904c08:     諸所有惡趣 此及他世間
T1563_.29.0904c09:     皆無明爲根 貪欲所等起
T1563_.29.0904c10: 今於此中。唯據勝顯説一百八諸惑爲漏。謂
T1563_.29.0904c11: 非染汚思等恨等非漏所攝。唯此諸惑稽留
T1563_.29.0904c12: 有情。久住生死。或令流轉於生死中。從有頂
T1563_.29.0904c13: 天至無間獄。用強易了。是故偏説。瀑流及軛
T1563_.29.0904c14: 體與漏同。然於其中見亦別立。謂前欲漏即
T1563_.29.0904c15: 欲瀑流及欲軛。如是有漏即有瀑流及有軛。
T1563_.29.0904c16: 析出諸見爲見瀑流及見軛者。以猛利故。謂
T1563_.29.0904c17: 漂合執義。立瀑流軛取。如餘煩惱。但除無明。
T1563_.29.0904c18: 總互相資能漂合執。諸見亦爾。由猛利故。離
T1563_.29.0904c19: 餘相助。能漂合執。故亦別立瀑流軛取。又諸
T1563_.29.0904c20: 煩惱皆令衆生漂淪染法離諸善品。無解邪
T1563_.29.0904c21: 解湧泛波濤。漂激衆生於善更遠。故無明見
T1563_.29.0904c22: 於此別立。若爾何不別立見漏。令住名漏。如
T1563_.29.0904c23: 後當説。見不順彼。義有別故。謂令異生及諸
T1563_.29.0904c24: 聖者等住生死。故名爲漏。諸見無有令聖住
T1563_.29.0904c25: 能。漏義不全。故不別立。漂合執義聖異生殊。
T1563_.29.0904c26: 故後三門皆別立見。謂此諸惑能漂異生。容
T1563_.29.0904c27: 有令離一切善品。漂諸聖者則不可然。漂已
T1563_.29.0904c28: 能令諸異生類遍與非愛界趣生合。令聖者
T1563_.29.0904c29: 合則不可然。合已能令諸異生類無不依執。
T1563_.29.0905a01: 令聖不然。由此三門。異生異聖於中見勝。是
T1563_.29.0905a02: 故別立。有餘師説。見躁利故。於令住義獨不
T1563_.29.0905a03: 辦。故於漏門與餘合立。若與餘合便有
T1563_.29.0905a04: 住能。如於調象王繋縛生象子。如是已顯二
T1563_.29.0905a05: 十九物。名欲瀑流。謂貪瞋慢各有五種疑四
T1563_.29.0905a06: 纒十二十八物。名有瀑流。謂貪與慢各十疑
T1563_.29.0905a07: 八。若足惛掉成三十二。色無色界各有二故。
T1563_.29.0905a08: 三十六物名見瀑流。謂三界中各十二見十
T1563_.29.0905a09: 五物名無明瀑流。謂三界無明各有五。應知
T1563_.29.0905a10: 四軛與瀑流同。四取應知體同四軛。然欲我
T1563_.29.0905a11: 語各并無明。見分爲二與前軛別。即前欲軛
T1563_.29.0905a12: 并欲無明。三十四物總名欲取。謂貪瞋慢無
T1563_.29.0905a13: 明各五。疑有四并十纒。即前有軛并二界無
T1563_.29.0905a14: 明。三十八物總名我語取。謂貪慢無明各十
T1563_.29.0905a15: 疑有八。若足惛掉成。四十二。於見軛中。除
T1563_.29.0905a16: 戒禁取。餘三十物總名見取。所除六物名戒
T1563_.29.0905a17: 禁取。由此獨爲聖道怨故。雙誑在家出家衆
T1563_.29.0905a18: 故。何故無明不別立取。依能取義建立取名。
T1563_.29.0905a19: 然諸無明非能取故。謂不了相説名無明。彼
T1563_.29.0905a20: 非能取不猛利故。但可與餘合立爲取。已辯
T1563_.29.0905a21: 十種隨眠并纒經説爲漏瀑流軛取。此隨眠
T1563_.29.0905a22: 等名有何義。頌曰
T1563_.29.0905a23:     微細二隨増 隨逐與隨縛
T1563_.29.0905a24:     住流漂合執 是隨眠等義
T1563_.29.0905a25: 論曰。根本煩惱現在前時。行相難知。故名微
T1563_.29.0905a26: 細。是故聖者阿難陀言。我今不知。於同梵行
T1563_.29.0905a27: 起慢心不。不説全無。以慢隨眠行相微細。彼
T1563_.29.0905a28: 尚不了慢心有無。況諸異生。餘例應爾。有釋
T1563_.29.0905a29: 於一刹那極微亦有隨増。故名微細。二隨増
T1563_.29.0905b01: 者。謂於所縁及所相應。皆隨増故。如何煩惱
T1563_.29.0905b02: 有於所縁相應隨増。如前已辯。或如怨害伺
T1563_.29.0905b03: 求瑕隙。及如見毒。應知煩惱於自所縁有隨
T1563_.29.0905b04: 増義。如熱鐵丸能令水熱。及如觸毒。應知
T1563_.29.0905b05: 煩惱於自相應有隨増義。二皆同乳母令嬰
T1563_.29.0905b06: 兒隨増。乳母能令嬰兒増長。及令伎藝漸
T1563_.29.0905b07: 次積集。所縁相應令諸煩惱相續増長及得
T1563_.29.0905b08: 積集。言隨逐者。謂無始來於相續中起得隨
T1563_.29.0905b09: 逐。言隨縛者。極難離故。如四日瘧及鼠毒
T1563_.29.0905b10: 等。有説隨縛謂得恒隨。如海水行隨空行影。
T1563_.29.0905b11: 由此所説。諸因縁故。十種煩煩立隨眠名。
T1563_.29.0905b12: 依訓詞門釋此名者。謂隨流者相續中眠。故
T1563_.29.0905b13: 名隨眠。即順流者身中安住。増惛滯義。或隨
T1563_.29.0905b14: 勝者相續中眠。故名隨眠。即是趣入如實解
T1563_.29.0905b15: 位。爲惛迷義。或有獄中長時隨逐。覆有情類
T1563_.29.0905b16: 故名隨眠。何故隨眠唯貪等十。非餘忿等。
T1563_.29.0905b17: 唯此十種習氣堅牢。非忿等故。稽留有情久
T1563_.29.0905b18: 住生死。或令流轉於生死中。從有頂天至無
T1563_.29.0905b19: 間獄。由彼相續於六瘡門泄過無窮。故名爲
T1563_.29.0905b20: 漏。極漂善品。故名瀑流。於界趣生和合名軛。
T1563_.29.0905b21: 執取彼彼自體名取。已辯十種隨眠并纒。世
T1563_.29.0905b22: 尊説爲漏流軛取。爲唯爾所。爲更有餘。頌曰
T1563_.29.0905b23:     由結等差別 復説有五種
T1563_.29.0905b24: 論曰。即諸煩惱結縛隨眠。隨煩惱纒義有別
T1563_.29.0905b25: 故。復説五種。且結云何。頌曰
T1563_.29.0905b26:     結九物取等 立見取二結
T1563_.29.0905b27:     由二唯不善 及自在起故
T1563_.29.0905b28:     纒中唯嫉慳 建立爲二結
T1563_.29.0905b29:     或二數行故 爲賤貧因故
T1563_.29.0905c01:     遍顯隨惑故 惱亂二部故
T1563_.29.0905c02: 論曰。結有九種。一愛結。二恚結。三慢結。四
T1563_.29.0905c03: 無明結。五見結。六取結。七疑結。八嫉結。九
T1563_.29.0905c04: 慳結。以此九種於境於生有繋縛能。故名爲
T1563_.29.0905c05: 結。如契經言。苾芻當知非眼繋色非色繋眼。
T1563_.29.0905c06: 繋謂此中所有欲貪。又契經説。諸愚夫類無
T1563_.29.0905c07: 聞異生。結縛故生。結縛故死。由結縛故。從此
T1563_.29.0905c08: 世間往彼世間。或有此故令諸有情合衆多
T1563_.29.0905c09: 苦。故名爲結。是衆苦惱安足處故。此中愛結
T1563_.29.0905c10: 謂三界貪。此約所依及所縁故。若於違想及
T1563_.29.0905c11: 別離欲所攝行中。令心憎背名爲恚結。慢謂
T1563_.29.0905c12: 七慢。如前已説。言無明結者。謂三界無知。此
T1563_.29.0905c13: 約所依。非所縁故。以諸無漏法不墮界。故無
T1563_.29.0905c14: 明亦用彼爲所縁故。見結謂三見。取結謂二
T1563_.29.0905c15: 取。何縁三見別立見結。二取別立爲取結耶。
T1563_.29.0905c16: 三見二取物取等故。謂彼三見有十八物。二
T1563_.29.0905c17: 取亦然。故名物等。説此物等於義何益。於結
T1563_.29.0905c18: 義中見有益故。此言意説。如貪瞋等一一獨
T1563_.29.0905c19: 能成一結事。三見二取各十八物。和合各成
T1563_.29.0905c20: 一結事故。若異此者。應説五見各爲一結。如
T1563_.29.0905c21: 貪瞋等。故見及取各十八物。共立一結方敵
T1563_.29.0905c22: 貪等。若爾身見邊見見取有十八物。戒取
T1563_.29.0905c23: 邪見十八亦然。豈非物等。不爾本釋其理決
T1563_.29.0905c24: 定。所以者何。以取等故。三見等所取。二取等
T1563_.29.0905c25: 能取。所取能取有差別故。謂於諸行執我斷
T1563_.29.0905c26: 常。或撥爲無。後起二取。執見第一。或執爲淨。
T1563_.29.0905c27: 不雜亂故。本釋爲善。有説由物及聲等故。有
T1563_.29.0905c28: 説貪著有及財者。見結於彼繋用増上。若有
T1563_.29.0905c29: 貪著涅槃樂者。取結於彼繋用増上。疑結謂
T1563_.29.0906a01: 於四諦猶豫。此異於慧。有別法體。令心不喜
T1563_.29.0906a02: 説名爲嫉。此異於瞋。有別法體。故有釋嫉。不
T1563_.29.0906a03: 耐他榮令心悋著。説名爲慳。謂勿令斯捨。
T1563_.29.0906a04: 離於我。令心堅執故名爲慳。何故纒中嫉慳
T1563_.29.0906a05: 二種建立爲結。非餘纒耶。若立八纒。應作是
T1563_.29.0906a06: 釋。二唯不善。自在起故。謂唯此二兩義具足。
T1563_.29.0906a07: 餘六無一具兩義者。無慚無愧雖唯不善。非
T1563_.29.0906a08: 自在起。悔自在起。非唯不善。餘兩皆無。若立
T1563_.29.0906a09: 十纒。應作是釋。唯嫉慳二過失尤重。故十纒
T1563_.29.0906a10: 中立二爲結。由此二種數現行故。謂生欲界
T1563_.29.0906a11: 人天趣中。此嫉與慳數數現起。又二能爲賤
T1563_.29.0906a12: 貧因故。謂生欲界人天趣中。多爲賤貧重苦
T1563_.29.0906a13: 所軛。現見卑賤及諸乏財。乃至極親亦不敬
T1563_.29.0906a14: 愛。又二遍顯隨煩惱故。謂隨煩惱總有二種。
T1563_.29.0906a15: 一慼倶行。二歡倶行。嫉慳遍顯如是二相。又
T1563_.29.0906a16: 此二能惱二部故。謂在家衆於財位中。由嫉
T1563_.29.0906a17: 及慳極爲惱亂。若出家衆於教行中。由嫉及
T1563_.29.0906a18: 慳極爲惱亂。或能惱天阿素洛衆。謂因色味
T1563_.29.0906a19: 極相擾惱。或此能惱人天二衆。如世尊告憍
T1563_.29.0906a20: 尸迦言。由嫉慳結人天惱亂。或此二能惱自
T1563_.29.0906a21: 他衆。謂由嫉故惱亂他朋。由内懷慳惱亂自
T1563_.29.0906a22: 侶。故十纒内立二爲結。佛於餘處依差別門。
T1563_.29.0906a23: 即以結聲説有五種。頌曰
T1563_.29.0906a24:     又五順下分 由二不超欲
T1563_.29.0906a25:     由三復還下 攝門根故三
T1563_.29.0906a26:     或不欲發趣 迷道及疑道
T1563_.29.0906a27:     能障趣解脱 故唯説斷三
T1563_.29.0906a28: 論曰。何等爲五。謂有身見戒禁取疑欲貪瞋
T1563_.29.0906a29: 恚。如是五種。於下分法能爲順益。故名下分
T1563_.29.0906b01: 然下分法略有二種。一下界。謂欲界。二下有
T1563_.29.0906b02: 情。謂諸異生。雖得聖法而不能超下分界者。
T1563_.29.0906b03: 由爲欲貪瞋恚二結所繋縛故。雖離欲貪而
T1563_.29.0906b04: 不能越下有情者。由爲身見戒取疑結所繋
T1563_.29.0906b05: 縛故。諸有情住欲界獄中。欲貪及瞋猶如獄
T1563_.29.0906b06: 卒。由彼禁約不越獄故。身見等三如防邏者。
T1563_.29.0906b07: 設有方便超欲界獄。彼三執還置獄中故。順
T1563_.29.0906b08: 下分結。由此唯五已見諦者。由欲貪瞋不超
T1563_.29.0906b09: 下界。其義可爾。唯此但是欲界繋故。離欲貪
T1563_.29.0906b10: 者。見斷一切皆令不越下分有情。何故世尊
T1563_.29.0906b11: 唯説三種。雖有此責而佛世尊略攝門根且
T1563_.29.0906b12: 説三種。言攝門者。見所斷惑類總有三。唯一
T1563_.29.0906b13: 通二通四部故。説此三種攝彼三門。類顯彼
T1563_.29.0906b14: 故。言攝根者。身見等三。是餘三根以邊執見
T1563_.29.0906b15: 見取邪見。如其次第隨有身見戒禁取疑三
T1563_.29.0906b16: 種勝根而得轉故。説此三種攝彼三根。故順
T1563_.29.0906b17: 下分唯有此五。諸得預流六煩惱斷。何縁但
T1563_.29.0906b18: 説斷三結耶。此亦如前攝門根故。雖但有一
T1563_.29.0906b19: 通於二部。即擧彼相以顯彼體。由此故説。
T1563_.29.0906b20: 攝彼三門或有餘師作如是釋。趣異方者有
T1563_.29.0906b21: 三種障。一不欲發。謂見此餘方功徳過失故
T1563_.29.0906b22: 息心不往。二迷正道。謂雖發趣而依邪路不
T1563_.29.0906b23: 至彼方。三疑正道。謂不諳悉見有二路人皆
T1563_.29.0906b24: 數遊。便於正道心懷猶豫。此於趣彼爲是爲
T1563_.29.0906b25: 非。如是應知。趣解脱者。亦有如是相似三障。
T1563_.29.0906b26: 謂由身見於蘊涅槃見執我斷功徳過失。故
T1563_.29.0906b27: 於解脱不欲發趣。由戒禁取雖求解脱。而
T1563_.29.0906b28: 迷正路依世間道。徒經辛苦不至涅槃。由疑
T1563_.29.0906b29: 不能善自觀察。見諸邪道有多人修。便於正
T1563_.29.0906c01: 道心懷猶豫。於趣解脱爲是爲非。佛顯預流
T1563_.29.0906c02: 永斷如是趣解脱障。故説斷三。雖見行常亦
T1563_.29.0906c03: 不趣解脱見世道勝。亦迷失正道。撥無聖道
T1563_.29.0906c04: 者。亦不信正道。而前三種是後三根。後三必
T1563_.29.0906c05: 隨前三轉故。擧本攝末但説前三。佛於餘經
T1563_.29.0906c06: 如順下分。説順上分亦有五種。頌曰
T1563_.29.0906c07:     順上分亦五 色無色二貪
T1563_.29.0906c08:     掉擧慢無明 令不超上故
T1563_.29.0906c09: 論曰。如是五種體有八物。掉擧等三亦界別
T1563_.29.0906c10: 故。唯修所斷名順上分。順益上分故。名順
T1563_.29.0906c11: 上分結。要斷見所斷。彼方現行故。見所斷惑
T1563_.29.0906c12: 未永斷時。亦能資彼令順下分。故要永斷見
T1563_.29.0906c13: 所斷惑方現行者。名順上分。此中既説色無
T1563_.29.0906c14: 色貪及順上言。知掉擧等亦色無色。非欲界
T1563_.29.0906c15: 繋。品類足論。即作是言。結法云何。謂九結。
T1563_.29.0906c16: 非結法云何。謂除九結所餘法。由此證成。掉
T1563_.29.0906c17: 擧一種少分是結。謂二界繋。少分非結。謂欲
T1563_.29.0906c18: 界繋。於少是結。謂聖者。於少非結。謂異生。
T1563_.29.0906c19: 有位是結。謂已離欲貪。有位非結。謂未離
T1563_.29.0906c20: 欲貪。由如是等差別不定。品類足論。不説爲
T1563_.29.0906c21: 結。掉擧擾惱三摩地故。於順上分建立爲結。
T1563_.29.0906c22: 即由此理順上分中。不説惛沈順等持故。已
T1563_.29.0906c23: 辯。結縛云何。頌曰
T1563_.29.0906c24:     縛三由三受
T1563_.29.0906c25: 論曰。以能繋縛。故立縛名。即是能遮趣離染
T1563_.29.0906c26: 義。結縛二相雖無差別。而依本母説縛有
T1563_.29.0906c27: 三。一者貪縛。二者瞋縛。三者癡縛。所餘諸
T1563_.29.0906c28: 結品類同故。攝在三中。謂五見疑同癡品類。
T1563_.29.0906c29: 慢慳二結貪品類同。嫉結同瞋。故皆三攝。
T1563_.29.0907a01: 又爲顯示已見諦者餘所應作。故説三縛。
T1563_.29.0907a02: 通縛六識身。置生死獄故。又佛偏爲覺慧劣
T1563_.29.0907a03: 者。顯麁相煩惱。故但説三縛。有餘師説。由
T1563_.29.0907a04: 隨三受勢力所引説縛有三。謂貪多分於自
T1563_.29.0907a05: 樂受所縁相應二種隨増。少分亦於不苦不
T1563_.29.0907a06: 樂。於自他苦及他樂捨。唯有一種所縁隨
T1563_.29.0907a07: 増。瞋亦多分於自苦受所縁相應二種隨増。
T1563_.29.0907a08: 少分亦於不苦不樂。於自他樂及他苦捨。唯
T1563_.29.0907a09: 有一種所縁隨増。癡亦多分於自捨受所縁
T1563_.29.0907a10: 相應二種隨増。少分亦於樂受苦受。於他一
T1563_.29.0907a11: 切受唯所縁隨増。是故世尊依多分理。説隨
T1563_.29.0907a12: 三受建立三縛。何類貪等遮趣離染。説名爲
T1563_.29.0907a13: 縛。謂唯現行。若異此者皆成三故。則應畢竟
T1563_.29.0907a14: 遮趣離染。已分別縛。隨眠云何。頌曰
T1563_.29.0907a15:     隨眠前已説
T1563_.29.0907a16: 論曰。隨眠有六或七或十或九十八。如前已
T1563_.29.0907a17: 説。隨眠既已説。隨煩惱云何。頌曰
T1563_.29.0907a18:     隨煩惱此餘 染心所行蘊
T1563_.29.0907a19: 論曰。能爲擾亂。故名煩惱。隨諸煩惱轉。得隨
T1563_.29.0907a20: 煩惱名。有古師言。若法不具滿煩惱相。名隨
T1563_.29.0907a21: 煩惱。如月不滿得隨月名然。諸隨眠名爲煩
T1563_.29.0907a22: 惱。即此亦得隨煩惱名。以是圓滿煩惱品故。
T1563_.29.0907a23: 由此故説。即諸煩惱有結縛。隨眠隨煩惱纒
T1563_.29.0907a24: 義。所餘染汚心所行蘊。隨煩惱起隨惱心故。
T1563_.29.0907a25: 得隨煩惱名。不得名煩惱。以闕圓滿煩惱
T1563_.29.0907a26: 故。隨煩惱名爲目幾法。經種種説。故有衆多。
T1563_.29.0907a27: 謂憤發不忍及起惡言類。如世尊告婆羅門
T1563_.29.0907a28: 言。有二十一諸隨煩惱。能惱亂心。乃至廣
T1563_.29.0907a29: 説。後當略辯。纒煩惱垢攝者且應先辯。纒相
T1563_.29.0907b01: 云何。頌曰
T1563_.29.0907b02:     纒八無慚愧 嫉慳并悔眠
T1563_.29.0907b03:     及掉擧惛沈 或十加忿覆
T1563_.29.0907b04:     無慚慳掉擧 皆從貪所生
T1563_.29.0907b05:     無愧眠惛沈 從無明所起
T1563_.29.0907b06:     嫉忿從瞋起 悔從疑覆
T1563_.29.0907b07: 論曰。根本煩惱亦名爲纒。經説欲貪纒爲縁
T1563_.29.0907b08: 故。若異此者。貪等云何可得名爲圓滿煩惱。
T1563_.29.0907b09: 然諸論者。離諸隨眠。就勝説纒。或八或十。謂
T1563_.29.0907b10: 品類足説有八纒。毘婆沙宗説纒有十。即於
T1563_.29.0907b11: 前八更加忿覆。如是十種。繋縛含識置生死
T1563_.29.0907b12: 獄。故名爲纒。或十爲因起諸惡行令拘惡趣。
T1563_.29.0907b13: 故名爲纒。無慚無愧嫉慳并悔掉擧惛沈。如
T1563_.29.0907b14: 前已辯。令心昧略惛沈相應。不能持身是爲
T1563_.29.0907b15: 眠相。眠雖亦有惛不相應。此唯辯纒。故作
T1563_.29.0907b16: 是説。於此頓説眠三相者。此三與眠義相順
T1563_.29.0907b17: 故。因自反損怨益而生。瞋恚爲先心憤名
T1563_.29.0907b18: 忿。有餘師説。因處非處違逆而生。力能令
T1563_.29.0907b19: 心無顧而轉。乃至子上令心憤發説名爲忿。
T1563_.29.0907b20: 隱藏自罪。説名爲覆。罪謂可訶。即是毀犯
T1563_.29.0907b21: 尸羅軌則及諸淨命。隱藏即是匿罪欲因有
T1563_.29.0907b22: 餘釋言。捫拭名覆。謂内懷惡捫拭外邊。是
T1563_.29.0907b23: 欲令他不覺察義。前説若法從煩惱起。方可
T1563_.29.0907b24: 建立隨煩惱名。此中何法何煩惱起。無慚慳
T1563_.29.0907b25: 掉擧是貪等流。要貪爲近因方得生故。無愧
T1563_.29.0907b26: 眠惛沈是無明等流。此與無明相極相隣近
T1563_.29.0907b27: 故。嫉忿是瞋等流。由此相同瞋故。悔是疑
T1563_.29.0907b28: 等流。因猶豫生故。覆有説是貪等流。有説是
T1563_.29.0907b29: 無明等流。有説是倶等流。諸有知者因愛生
T1563_.29.0907c01: 故。諸無知者因癡生故即由此相故有説言。
T1563_.29.0907c02: 心著稱譽利養恭敬。不了惡行所招當果。是
T1563_.29.0907c03: 於自罪隱匿欲因。爲愛無明二等流果。隨惱
T1563_.29.0907c04: 心法説名爲覆。如是十種從煩惱生。是煩惱
T1563_.29.0907c05: 等流。故名隨煩惱。餘煩惱垢其相云何。頌
T1563_.29.0907c06:
T1563_.29.0907c07:     煩惱垢六惱 害恨諂誑憍
T1563_.29.0907c08:     誑憍從貪生 害恨從瞋起
T1563_.29.0907c09:     惱從見取起 諂從諸見生
T1563_.29.0907c10: 論曰。於可毀事決定堅執難令捨因。説名爲
T1563_.29.0907c11: 惱。由有此故。世間説爲不可引導。執惡所執
T1563_.29.0907c12: 於他有情。非全不顧擬重攝受。爲損惱因悲
T1563_.29.0907c13: 障惱心。説名爲害。於非愛相隨念分別。生續
T1563_.29.0907c14: 忿後起心結怨名恨。於己情事方便隱匿。矯
T1563_.29.0907c15: 設謀略誘取他情。實智相違心曲名諂。於名
T1563_.29.0907c16: 利等貪爲先故。欲令他惑邪示現因。正定相
T1563_.29.0907c17: 違心險名誑。心險心曲相差別者。如道如杖
T1563_.29.0907c18: 於他於自。因貪因見故有差別。憍相如前已
T1563_.29.0907c19: 具分別。有餘師説從貪所生。恃己少年無病
T1563_.29.0907c20: 壽等諸興盛事心傲名憍。有餘師言。於自相
T1563_.29.0907c21: 續興盛諸行。耽染爲先不顧於他。謂己爲勝
T1563_.29.0907c22: 心自擧恃。説名爲憍。由不顧他與慢有異。
T1563_.29.0907c23: 如是六種從煩惱生。穢汚相麁名煩惱垢。於
T1563_.29.0907c24: 此六種煩惱垢中。誑憍是貪等流。害恨是
T1563_.29.0907c25: 瞋等流。惱是見取等流諂是諸見等流。如言
T1563_.29.0907c26: 阿曲謂諸惡見。故諂定是諸見等流。此六亦
T1563_.29.0907c27: 從煩惱生故。如纒亦得隨煩惱名。已説諸纒
T1563_.29.0907c28: 及煩惱垢。今次應辯彼斷對治。諸纒垢中誰
T1563_.29.0907c29: 何所斷。頌曰
T1563_.29.0908a01:     纒無慚愧眠 惛掉見修斷
T1563_.29.0908a02:     餘及煩惱垢 自在故唯修
T1563_.29.0908a03: 論曰。且十纒中無慚無愧。通與一切不善心
T1563_.29.0908a04: 倶。眠欲界中通與一切意識倶起。惛沈掉擧
T1563_.29.0908a05: 通與一切染汚心倶。故五皆通見修所斷。餘
T1563_.29.0908a06: 嫉慳悔忿覆并垢。自在起故。唯修所斷。唯與
T1563_.29.0908a07: 脩斷他力無明。共相應故。名自在起。與自在
T1563_.29.0908a08: 起纒垢相應所有無明。唯修斷故。此諸纒垢
T1563_.29.0908a09: 誰通何性。頌曰
T1563_.29.0908a10:     欲三二餘惡 上界皆無記
T1563_.29.0908a11: 論曰。欲界所繋眠惛掉三。皆通不善無記二
T1563_.29.0908a12: 性。所餘一切皆唯不善。即欲界繋七纒六垢。
T1563_.29.0908a13: 上二界中隨應所有。一切唯是無記性攝。即
T1563_.29.0908a14: 諂誑憍惛沈掉擧。此諸纒垢誰何界繋。頌
T1563_.29.0908a15:
T1563_.29.0908a16:     諂誑欲初定 三三界餘欲
T1563_.29.0908a17: 論曰。諂誑唯在欲界初定。寧知梵世有諂誑
T1563_.29.0908a18: 耶。以大梵王匿己情事。現相誑惑。馬勝苾
T1563_.29.0908a19: 芻。傳聞此唯異生所起。非諸聖者亦可現前。
T1563_.29.0908a20: 惛掉憍三通三界繋。所餘一切皆唯在欲。謂
T1563_.29.0908a21: 十六中五如前辯。所餘十一唯欲界繋。所説
T1563_.29.0908a22: 隨眠及隨煩惱。於中有幾唯依意地。有幾通
T1563_.29.0908a23: 依六識地起。頌曰
T1563_.29.0908a24:     見所斷慢眠 自在隨煩惱
T1563_.29.0908a25:     皆唯意地起 餘通依六識
T1563_.29.0908a26: 論曰。一切見斷修斷慢眠。隨煩惱中自在起
T1563_.29.0908a27: 者。如是三種皆依意識。依五識身無容起故。
T1563_.29.0908a28: 所餘一切通依六識。謂修所斷貪瞋無明。及
T1563_.29.0908a29: 彼相應諸隨煩惱。即無慚愧惛掉及餘大煩
T1563_.29.0908b01: 惱地法所攝隨煩惱。即是放逸懈怠不信。依
T1563_.29.0908b02: 六識身皆容起故。理應通説諸隨煩惱。今
T1563_.29.0908b03: 此且依麁顯者説。復應思擇。如先所辯。樂
T1563_.29.0908b04: 等五受根對。今此中所辯一切煩惱隨煩惱
T1563_.29.0908b05: 何煩惱等何根相應。於此先應辯諸煩惱。頌
T1563_.29.0908b06:
T1563_.29.0908b07:     欲界諸煩惱 貪喜樂相應
T1563_.29.0908b08:     瞋憂苦癡遍 邪見憂及喜
T1563_.29.0908b09:     疑憂餘五喜 一切捨相應
T1563_.29.0908b10:     上地皆隨應 遍自識諸受
T1563_.29.0908b11: 論曰。欲界所繋諸煩惱中。貪喜樂相應。以歡
T1563_.29.0908b12: 行轉遍六識故。瞋憂苦相應。以慼行轉遍六
T1563_.29.0908b13: 識故。無明遍與前四相應。歡慼行轉遍六識
T1563_.29.0908b14: 故。與餘煩惱遍相應故。邪見通與憂喜相應。
T1563_.29.0908b15: 歡慼行轉唯意地故。如次先造罪福業故。疑
T1563_.29.0908b16: 憂相應。以慼行轉唯意地故。懷猶豫者。求決
T1563_.29.0908b17: 定知心愁慼故。餘四見慢與喜相應。以歡行
T1563_.29.0908b18: 轉唯意地故。通説皆與捨受相應。以説捨受
T1563_.29.0908b19: 癡隨増故。癡與諸惑遍相應故。煩惱相續至
T1563_.29.0908b20: 究竟時。取境奢緩起處中欲。漸漸衰微相續
T1563_.29.0908b21: 便斷。爾時煩惱與捨相順。是故皆與捨受相
T1563_.29.0908b22: 應。豈不捨根非歡非慼。如何歡慼煩惱相應。
T1563_.29.0908b23: 如處中人倶無違故。欲界既爾。上地云何。皆
T1563_.29.0908b24: 隨所應遍與自地自識倶起。諸受相應謂若
T1563_.29.0908b25: 地中具有四識。彼一一識所起煩惱。各遍自
T1563_.29.0908b26: 識。諸受相應。若諸地中。唯有意識即彼意
T1563_.29.0908b27: 識所起煩惱。遍與意識。諸受相應上諸地中。
T1563_.29.0908b28: 識有多少謂初靜慮。具四餘一受有多少。謂
T1563_.29.0908b29: 初二三四等如次。具喜樂捨喜捨樂捨。唯
T1563_.29.0908c01: 捨應知。隨諸地中所有煩惱。如應與彼識受
T1563_.29.0908c02: 相應。何縁二疑倶不決定。而上得與喜樂相
T1563_.29.0908c03: 應。非欲界疑喜受倶起。以諸煩惱在離欲
T1563_.29.0908c04: 地。雖不決定亦不憂慼。雖懷疑網無癡情
T1563_.29.0908c05: 怡。如在人間求得所愛。雖多勞倦而生樂想。
T1563_.29.0908c06: 有説色界雖復懷疑。而於疑中生善品想。故
T1563_.29.0908c07: 彼得與喜樂相應
T1563_.29.0908c08: *説一切有部顯宗論卷第二十七
T1563_.29.0908c09:
T1563_.29.0908c10:
T1563_.29.0908c11:
T1563_.29.0908c12: 阿毘達磨藏顯宗論卷第二十八
T1563_.29.0908c13:   尊者衆賢造
T1563_.29.0908c14:  *三藏法師玄奘奉  詔譯 
T1563_.29.0908c15:   辯隨眠品第六之四
T1563_.29.0908c16: 已辯煩惱諸受相應。今次復應辯隨煩惱。頌
T1563_.29.0908c17:
T1563_.29.0908c18:     諸隨煩惱中 嫉悔忿及惱
T1563_.29.0908c19:     害恨憂倶起 慳喜受相應
T1563_.29.0908c20:     諂誑及眠覆 通憂喜相應
T1563_.29.0908c21:     憍喜樂皆捨 餘四遍相應
T1563_.29.0908c22: 論曰。隨煩惱中嫉等六種。一切皆與憂根相
T1563_.29.0908c23: 應。以慼行轉唯意地故。有餘師説。惱喜相
T1563_.29.0908c24: 應。見取等流。應歡行故。慳喜相應。以歡行轉
T1563_.29.0908c25: 唯意地故。歡行轉者。慳相與貪極相似故。
T1563_.29.0908c26: 諂誑眠覆憂喜相應。歡慼行轉唯意地故。歡
T1563_.29.0908c27: 慼行者。謂或有時以歡喜心而行諂等。或時
T1563_.29.0908c28: 有以憂慼心行。有餘師言。既説誑是貪等流
T1563_.29.0908c29: 故。但應歡行不應説與憂根相應。是歡等
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