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大乘阿毘達磨集論 (No. 1605_ 無著玄奘譯 ) in Vol. 00

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T1605_.31.0671a01: 何等建立支業故。謂無明有二種業。一令諸
T1605_.31.0671a02: 有情於有愚癡。二與行作縁。行有二種業。一
T1605_.31.0671a03: 令諸有情於諸趣中種種差別。二與識作縁。
T1605_.31.0671a04: 由熏習故。識有二種業。一持諸有情所有業
T1605_.31.0671a05: 縛。二與名色作縁。名色有二種業。一攝諸有
T1605_.31.0671a06: 情自體。二與六處作縁。六處有二種業。一
T1605_.31.0671a07: 攝諸有情自體圓滿。二與觸作縁。觸有二種
T1605_.31.0671a08: 業。一令諸有情於所受用境界流轉。二與受
T1605_.31.0671a09: 作縁受有二種業。一令諸有情於所受用生
T1605_.31.0671a10: 果流轉。二與愛作縁。愛有二種業。一引諸有
T1605_.31.0671a11: 情流轉生死。二與取作縁。取有二種業。一爲
T1605_.31.0671a12: 取後有。令諸有情發有取識。二與有作縁。有
T1605_.31.0671a13: 有二種業。一令諸有情後有現前。二與生作
T1605_.31.0671a14: 縁。生有二種業。一令諸有情名色六處觸受
T1605_.31.0671a15: 次第生起。二與老死作縁。老死有二種業。一
T1605_.31.0671a16: 數令有情時分變異。二數令有情壽命變異
T1605_.31.0671a17: 何等支雜染攝故。謂若無明若愛若取。是煩
T1605_.31.0671a18: 惱雜染所攝。若行若識若有。是業雜染所攝。
T1605_.31.0671a19: 餘是生雜染所攝
T1605_.31.0671a20: 何等義故。謂無作者義。有因義。離有情義。依
T1605_.31.0671a21: 他起義。無作用義。無常義。有刹那義。因果
T1605_.31.0671a22: 相續不斷義。因果相似攝受義。因果差別義。
T1605_.31.0671a23: 因果決定義。是縁起義
T1605_.31.0671a24: 何等甚深故。謂因甚深故。相甚深故。生甚深
T1605_.31.0671a25: 故。住甚深故。轉甚深故。是甚深義。又諸縁
T1605_.31.0671a26: 起法雖刹那滅而住可得。雖無作用縁而有
T1605_.31.0671a27: 功能縁可得。雖離有情而有情可得。雖無作
T1605_.31.0671a28: 者而諸業果不壞可得。是故甚深。又諸縁起
T1605_.31.0671a29: 法。不從自生。不從他生不從共生。非不自作
T1605_.31.0671b01: 他作因生。是故甚深
T1605_.31.0671b02: 何等差別故。謂識生差別故。内死生差別故。
T1605_.31.0671b03: 外穀等生差別故。成壞差別故。食持差別故。
T1605_.31.0671b04: 愛非愛趣分別差別故。清淨差別故。威徳差
T1605_.31.0671b05: 別故。是差別義
T1605_.31.0671b06: 何等順逆故謂雜染順逆故清淨順逆。故是
T1605_.31.0671b07: 説縁起順逆義
T1605_.31.0671b08: 大乘阿毘達磨集論卷第二
T1605_.31.0671b09:
T1605_.31.0671b10:
T1605_.31.0671b11: 大乘阿毘達磨集論卷第三
T1605_.31.0671b12:   無著菩薩造
T1605_.31.0671b13:   *三藏法師玄奘奉  詔譯
T1605_.31.0671b14:   本事分中三法品第一之三
T1605_.31.0671b15: 云何縁。幾是縁。爲何義故觀縁耶。謂因故等
T1605_.31.0671b16: 無間故所縁故増上故。是縁義。一切是縁。爲
T1605_.31.0671b17: 捨執著我爲因法故。觀察縁何等因縁。謂阿
T1605_.31.0671b18: 頼耶識及善習氣。又自性故差別故助伴故
T1605_.31.0671b19: 等行故増益故障礙故攝受故。是因縁義。自
T1605_.31.0671b20: 性者。謂能作因。自性差別者。謂能作因差別。
T1605_.31.0671b21: 略有二十種。一生能作。謂識和合望識。二
T1605_.31.0671b22: 住能作。謂食望已生及求生有情。三持能作。
T1605_.31.0671b23: 謂大地望有情。四照能作。謂燈等望諸色。五
T1605_.31.0671b24: 變壞能作。謂火望薪。六分離能作。謂鎌等望
T1605_.31.0671b25: 所斷。七轉變能作。謂工巧智等望金銀等物。
T1605_.31.0671b26: 八信解能作。謂煙望火。九顯了能作。謂宗因
T1605_.31.0671b27: 喩望所成義。十等至能作。謂聖道望涅槃。十
T1605_.31.0671b28: 一隨説能作。謂名想見。十二觀待能作。謂觀
T1605_.31.0671b29: 待此故於彼求欲生。如待飢渇追求飮食。十
T1605_.31.0671c01: 三牽引能作。謂懸遠縁。如無明望老死。十四
T1605_.31.0671c02: 生起能作。謂隣近縁。如無明望行。十五攝受
T1605_.31.0671c03: 能作。謂所餘縁。如田水糞等望穀生等。十六
T1605_.31.0671c04: 引發能作。謂隨順縁。如正事王令王悦豫。
T1605_.31.0671c05: 十七定別能作。謂差別縁。如五趣縁望五趣
T1605_.31.0671c06: 果。十八同事能作。謂和合縁。如根不壞境界
T1605_.31.0671c07: 現前。作意正起望所生識。十九相違能作。謂
T1605_.31.0671c08: 障礙縁。如雹望穀。二十不相違能作。謂無障
T1605_.31.0671c09: 礙縁。如穀無障。助伴者。謂諸法共有而生必
T1605_.31.0671c10: 無缺減。如四大種及所造色隨其所應。等行
T1605_.31.0671c11: 者。謂諸法共有等行所縁必無缺減。如心心
T1605_.31.0671c12: 所。増益者。謂前際修善不善無記法故。能令
T1605_.31.0671c13: 後際善等諸法展轉増勝後後生起。障礙者。
T1605_.31.0671c14: 謂隨所數習諸煩惱故。隨所有惑皆得相續
T1605_.31.0671c15: 増長堅固。乃令相續遠避涅槃。攝受者。謂不
T1605_.31.0671c16: 善及善有漏法能攝受自體故
T1605_.31.0671c17: 何等等無間縁。謂中無間隔。等無間故。同分
T1605_.31.0671c18: 異分心心所生。等無間故。是等無間縁義。何
T1605_.31.0671c19: 等所縁縁。謂有分齊境所縁故。無分齊境所
T1605_.31.0671c20: 縁故。無異行相境所縁故。有異行相境所縁
T1605_.31.0671c21: 故。有事境所縁故。無事境所縁故。事所縁
T1605_.31.0671c22: 故。分別所縁故。有顛倒所縁故。無顛倒所縁
T1605_.31.0671c23: 故。有礙所縁故。無礙所縁故。是所縁縁義。何
T1605_.31.0671c24: 等増上縁。謂任持増上故。引發増上故。倶
T1605_.31.0671c25: 有増上故。境界増上故。産生増上故。住持
T1605_.31.0671c26: 増上故。受用果増上故。世間清淨離欲増上
T1605_.31.0671c27: 故。出世清淨離欲増上故。是増上縁義
T1605_.31.0671c28: 云何同分彼同分。幾是同分彼同分。爲何義
T1605_.31.0671c29: 故觀同分彼同分耶。謂不離識彼相似根於
T1605_.31.0672a01: 境相續生故。離識自相似相續生故。是同分
T1605_.31.0672a02: 彼同分義。色蘊一分眼等五有色界處一分。
T1605_.31.0672a03: 是同分彼同分。爲捨執著與識相應不相應
T1605_.31.0672a04: 我故。觀察同分彼同分
T1605_.31.0672a05: 云何執受。幾是執受。爲何義故觀執受耶。謂
T1605_.31.0672a06: 受生所依色故。是執受義。色蘊一分五有色
T1605_.31.0672a07: 界處全及四一分。是執受。爲捨執著身自在
T1605_.31.0672a08: 轉我故。觀察執受
T1605_.31.0672a09: 云何根。幾是根。爲何義故觀根耶。謂取境増
T1605_.31.0672a10: 上故。種族不斷増上故。衆同分住増上故。受
T1605_.31.0672a11: 用淨不淨業果増上故。世間離欲増上故。出
T1605_.31.0672a12: 世離欲増上故。是根義。受識蘊全色行蘊一
T1605_.31.0672a13: 分。十二界六處全法界法處一分。是根爲捨
T1605_.31.0672a14: 執著増上我故觀察根
T1605_.31.0672a15: 云何苦苦性。幾是苦苦性。爲何義故觀苦苦
T1605_.31.0672a16: 性耶。謂苦受自相故。隨順苦受法自相故。是
T1605_.31.0672a17: 苦苦性義。一切一分是苦苦性。爲捨執著有
T1605_.31.0672a18: 苦我故。觀察苦苦性
T1605_.31.0672a19: 云何壞苦性。幾是壞苦性。爲何義故觀壞苦
T1605_.31.0672a20: 性耶。謂樂受變壞自相故。隨順樂受法變壞
T1605_.31.0672a21: 自相故。於彼愛心變壞故。是壞苦性義。一
T1605_.31.0672a22: 切一分是壞苦性。爲捨執著有樂我故。觀察
T1605_.31.0672a23: 壞苦性
T1605_.31.0672a24: 云何行苦性。幾是行苦性。爲何義故觀行苦
T1605_.31.0672a25: 性耶。謂不苦不樂受自相故。隨順不苦不樂
T1605_.31.0672a26: 受法自相故。彼二麁重所攝受故。不離二無
T1605_.31.0672a27: 常所隨不安隱故。是行苦性義。除三界二處
T1605_.31.0672a28: 諸蘊一分。一切是行苦性。爲捨執著有不苦
T1605_.31.0672a29: 不樂我故。觀察行苦性
T1605_.31.0672b01: 云何有異熟。幾是有異熟。爲何義故觀有異
T1605_.31.0672b02: 熟耶。謂不善及善有漏。是有異熟。十界四處
T1605_.31.0672b03: 諸蘊一分。是有異熟。爲捨執著能捨能續諸
T1605_.31.0672b04: 蘊我故。觀察有異熟。又異熟者。唯阿頼耶識
T1605_.31.0672b05: 及相應法。餘但異熟生非異熟
T1605_.31.0672b06: 云何食。幾是食。爲何義故觀食耶。謂變壞故。
T1605_.31.0672b07: 有變壞者境界故。有境界者希望故。有希望
T1605_.31.0672b08: 者取故。有取者是食義。三蘊十一界五處一
T1605_.31.0672b09: 分是食爲捨執著由食住我故。觀察食。又此
T1605_.31.0672b10: 食差別建立略有。四種一不淨依止住食。二
T1605_.31.0672b11: 淨不淨依止住食。三清淨依止住食。四示現
T1605_.31.0672b12: 住食
T1605_.31.0672b13: 云何有上。幾是有上。爲何義故觀有上耶。謂
T1605_.31.0672b14: 一切有爲故。無爲一分故。是有上義。除法界
T1605_.31.0672b15: 法處一分。一切是有上。爲捨執著下劣事我
T1605_.31.0672b16: 故。觀察有上
T1605_.31.0672b17: 云何無上。幾是無上。爲何義故觀無上耶。謂
T1605_.31.0672b18: 無爲一分故。是無上義。法界法處一分。是無
T1605_.31.0672b19: 上。爲捨執著最勝事我故。觀察無上
T1605_.31.0672b20: 由此所説差別道理。餘無量門可類觀察。復
T1605_.31.0672b21: 次蘊界處差別略有三種。謂遍計所執相差
T1605_.31.0672b22: 別。所分別相差別。法性相差別。何等遍計所
T1605_.31.0672b23: 執相差別。謂於蘊界處中。遍計所執我。有情
T1605_.31.0672b24: 命者生者養者數取趣者意生者摩納婆等。
T1605_.31.0672b25: 何等所分別相差別。謂即蘊界處法。何等法
T1605_.31.0672b26: 性相差別。謂即於蘊界處中我等無性無我。
T1605_.31.0672b27: 有性
T1605_.31.0672b28: 復有四種差別。謂相差別。分別差別。依止差
T1605_.31.0672b29: 別。相續差別。何等相差別。謂蘊界處一一
T1605_.31.0672c01: 自相差別。何等分別差別。謂即於蘊界處中。
T1605_.31.0672c02: 實有假有。世俗有勝義有。有色無色。有見無
T1605_.31.0672c03: 見。如是等無量差別分別如前説。何等依止
T1605_.31.0672c04: 差別。謂乃至有情依止差別有爾所。當知蘊
T1605_.31.0672c05: 界處亦爾。何等相續差別。謂一一刹那蘊界
T1605_.31.0672c06: 處轉。於相差別善巧爲何所了知。謂了知我
T1605_.31.0672c07: 執過患。於分別差別善巧爲何所了知。謂了
T1605_.31.0672c08: 知聚想過患。於依止差別善巧爲何所了知。
T1605_.31.0672c09: 謂了知不作而得。雖作而失想過患。於相續
T1605_.31.0672c10: 差別善巧爲何所了知。謂了知安住想過患」
T1605_.31.0672c11: 又蘊界處有六種差別。謂外門差別。内門差
T1605_.31.0672c12: 別。長時差別。分限差別。暫時差別。顯示差
T1605_.31.0672c13: 別。何等外門差別。謂多分欲界差別。何等
T1605_.31.0672c14: 内門差別。謂一切定地。何等長時差別。謂諸
T1605_.31.0672c15: 異生。何等分限差別。謂諸有學。及除最後刹
T1605_.31.0672c16: 那蘊界處。所餘無學。何等暫時差別。謂諸無
T1605_.31.0672c17: 學最後刹那蘊界處。何等顯示差別。謂諸佛
T1605_.31.0672c18: 及已得究竟菩薩摩訶薩所示現諸蘊界處
T1605_.31.0672c19:   大乘阿毘達磨集論本事分中攝品第二
T1605_.31.0672c20: 云何攝。略説攝有十一種。謂相攝界攝種類
T1605_.31.0672c21: 攝分位攝伴攝方攝時攝一分攝具分攝更互
T1605_.31.0672c22: 攝勝義攝
T1605_.31.0672c23: 何等相攝。謂蘊界處一一自相。即體自攝
T1605_.31.0672c24: 何等界攝。謂蘊界處所有種子阿頼耶識能
T1605_.31.0672c25: 攝彼界
T1605_.31.0672c26: 何等種類攝。謂蘊界處其相雖異。蘊義界義
T1605_.31.0672c27: 處義等故展轉相攝
T1605_.31.0672c28: 何等分位攝。謂樂位蘊界處即自相攝。苦位
T1605_.31.0672c29: 不苦不樂位亦爾。分位等故
T1605_.31.0673a01: 何等伴攝。謂色蘊與餘蘊互爲伴故。即攝助
T1605_.31.0673a02: 伴餘蘊界處亦爾
T1605_.31.0673a03: 何等方攝。謂依東方諸蘊界處還自相攝。餘
T1605_.31.0673a04: 方蘊界處亦爾
T1605_.31.0673a05: 何等時攝。謂過去世諸蘊界處還自相攝。未
T1605_.31.0673a06: 來現在諸蘊界處亦爾
T1605_.31.0673a07: 何等一分攝。謂所有法蘊界處所攝但攝一
T1605_.31.0673a08: 分非餘。應知一分攝
T1605_.31.0673a09: 何等具分攝。謂所有法蘊界處所攝。能攝全
T1605_.31.0673a10: 分。應知具分攝
T1605_.31.0673a11: 何等更互攝。謂色蘊攝幾界幾處。十全一少
T1605_.31.0673a12: 分。受蘊攝幾界幾處。一少分。如受蘊想行蘊
T1605_.31.0673a13: 亦爾。識蘊攝幾界幾處。七界一處。眼界攝幾
T1605_.31.0673a14: 蘊幾處。色蘊少分一處全。如眼界耳鼻舌身
T1605_.31.0673a15: 色聲香味觸界亦爾。意界攝幾蘊幾處。一蘊
T1605_.31.0673a16: 一處。法界攝幾蘊幾處。三蘊全色蘊少分一
T1605_.31.0673a17: 處全。眼識界攝幾蘊幾處。識蘊意處少分。如
T1605_.31.0673a18: 眼識耳鼻舌身意識界亦爾。眼處攝幾蘊幾
T1605_.31.0673a19: 界。色蘊少分一界全。如眼處耳鼻舌身色聲
T1605_.31.0673a20: 香味觸處亦爾意處攝幾蘊幾界。一蘊七界。
T1605_.31.0673a21: 法處攝幾蘊幾界。三蘊全一少分一界全。如
T1605_.31.0673a22: 是諸餘法以蘊界處名説。及餘非蘊界處名
T1605_.31.0673a23: 説。如實有假有世俗有勝義有。所知所識所
T1605_.31.0673a24: 達。有色無色有見無見。如是等如前所顯。隨
T1605_.31.0673a25: 其所應與蘊界處更互相攝。盡當知
T1605_.31.0673a26: 何等勝義攝。謂蘊界處眞如所攝。於攝善巧
T1605_.31.0673a27: 得何勝利。得於所縁略集勝利。隨彼彼境略
T1605_.31.0673a28: 聚其心。如是如是善根増勝
T1605_.31.0673a29: *大乘阿毘達磨集論本事分中相應品第三
T1605_.31.0673b01: 云何相應。略説相應有六種。謂不相離相應。
T1605_.31.0673b02: 和合相應。聚集相應。倶有相應。作事相應。同
T1605_.31.0673b03: 行相應
T1605_.31.0673b04: 何等不相離相應。謂一切有方分色與極微
T1605_.31.0673b05: 處互不相離
T1605_.31.0673b06: 何等和合相應。謂極微已上。一切有方分色
T1605_.31.0673b07: 更互和合
T1605_.31.0673b08: 何等聚集相應。謂方分聚色展轉集會
T1605_.31.0673b09: 何等倶有相應。謂一身中諸蘊界處。倶時流
T1605_.31.0673b10: 轉同生住滅
T1605_.31.0673b11: 何等作事相應。謂於一所作事展轉相攝。如
T1605_.31.0673b12: 二苾芻隨一所作更互相應
T1605_.31.0673b13: 何等同行相應。謂心心所於一所縁展轉同
T1605_.31.0673b14: 行。此同行相應復有多義。謂他性相應非己
T1605_.31.0673b15: 性。不相違相應非相違。同時相應非異時。同
T1605_.31.0673b16: 分界地相應非異分界地。復有一切遍行同
T1605_.31.0673b17: 行相應。謂受想思觸作意識。復有染汚遍行
T1605_.31.0673b18: 同行相應。謂於染汚意四種煩惱。復有非一
T1605_.31.0673b19: 切時同行相應謂依止心。或時起信等善法。
T1605_.31.0673b20: 或時起貪等煩惱隨煩惱法。復有分位同行
T1605_.31.0673b21: 相應。謂與樂受諸相應法。與苦受不苦不樂
T1605_.31.0673b22: 受諸相應法。復有無間同行相應。謂在有心
T1605_.31.0673b23: 位。復有有間同行相應謂無心定所間。復有
T1605_.31.0673b24: 外門同行相應。謂多分欲界繋心心所。復有
T1605_.31.0673b25: 内門同行相應。謂諸定地所有心心所。復有
T1605_.31.0673b26: 曾習同行相應。謂諸異生所有心心所。及有
T1605_.31.0673b27: 學者一分心心所。復有未曾習同行相應。謂
T1605_.31.0673b28: 出世間諸心心所。及初後時出世後所得諸
T1605_.31.0673b29: 心心所。於相應善巧得何勝利。能善了悟唯
T1605_.31.0673c01: 依止心。有受想等染淨諸法相應不相應義。
T1605_.31.0673c02: 由此了悟。即能捨離計我能受能想能思能
T1605_.31.0673c03: 念染淨執著。又能善巧速入無我
T1605_.31.0673c04: *大乘阿毘達磨集論本事分中成就品第四
T1605_.31.0673c05: 云何成就。謂成就相如前所説。此差別有三
T1605_.31.0673c06: 種。謂種子成就。自在成就。現行成就
T1605_.31.0673c07: 何等種子成就。謂若生欲界。欲色無色界繋
T1605_.31.0673c08: 煩惱隨煩惱。由種子成就故成就。及生得善。
T1605_.31.0673c09: 若生色界。欲界繋煩惱隨煩惱。由種子成就
T1605_.31.0673c10: 故成就。亦名不成就。色無色界繋煩惱隨煩
T1605_.31.0673c11: 惱。由種子成就故成就。及生得善。若生無
T1605_.31.0673c12: 色界。欲色界繋煩惱隨煩惱。由種子成就故
T1605_.31.0673c13: 成就。亦名不成就。無色界繋煩惱隨煩惱。
T1605_.31.0673c14: 由種子成就故成就。及生得善。若已得三界
T1605_.31.0673c15: 對治道。隨如是如是品類對治已生。如此如
T1605_.31.0673c16: 此品類由種子成就得不成就。隨如是如是
T1605_.31.0673c17: 品類對治未生。如此如此品類由種子成就
T1605_.31.0673c18: 故成就
T1605_.31.0673c19: 何等自在成就。謂諸加行善法。若世出世靜
T1605_.31.0673c20: 慮解脱。三摩地三摩鉢底等。功徳及一分無
T1605_.31.0673c21: 記法。由自在成就故成就
T1605_.31.0673c22: 何等現行成就。謂諸蘊界處法。隨所現前若
T1605_.31.0673c23: 善若不善若無記。彼由現行成就故成就。若
T1605_.31.0673c24: 已斷善者。所有善法由種子成就故成就。亦
T1605_.31.0673c25: 名不成就。若非涅槃法。一闡底迦。究竟成就
T1605_.31.0673c26: 雜染諸法。由闕解脱因亦名阿顛底迦。以彼
T1605_.31.0673c27: 解脱得因必竟不成就故
T1605_.31.0673c28: 於成就善巧得何勝利。能善了知諸法増減。
T1605_.31.0673c29: 知増減故於世興衰離決定想。乃至能斷若
T1605_.31.0674a01: 愛若恚
T1605_.31.0674a02: *大乘阿毘達磨集論決擇分中諦品第一
T1605_.31.0674a03:
T1605_.31.0674a04: 云何決擇。略説決擇有四種。謂諦決擇法決
T1605_.31.0674a05: 擇得決擇論議決擇
T1605_.31.0674a06: 云何諦決擇。謂四聖諦。苦諦集諦滅諦道諦。
T1605_.31.0674a07: 云何苦諦。謂有情生及生所依處
T1605_.31.0674a08: 何等有情生即有情世間。謂諸有情生在那
T1605_.31.0674a09: 落迦傍生餓鬼人天趣中。人謂東毘提訶。西
T1605_.31.0674a10: 瞿陀尼。南贍部洲。北倶盧洲。天謂四大王
T1605_.31.0674a11: 衆天三十三天。夜摩天覩史多天樂變化天
T1605_.31.0674a12: 他化自在天。梵衆天梵輔天大梵天。少光天
T1605_.31.0674a13: 無量光天極光淨天。少淨天無量淨天遍淨
T1605_.31.0674a14: 天。無雲天福生天廣果天。無想有情天無煩
T1605_.31.0674a15: 天無熱天善現天善見天色究竟天。無邊空
T1605_.31.0674a16: 處天無邊識處天無所有處天非想非非想處
T1605_.31.0674a17: 天。何等生所依處即器世間。謂水輪依風輪。
T1605_.31.0674a18: 地輪依水輪。依此地輪有蘇迷盧山七金山
T1605_.31.0674a19: 四大洲八小洲内海外海。蘇迷盧山四外層
T1605_.31.0674a20: 級四大王衆天。三十三天所居處別。外輪圍
T1605_.31.0674a21: 山虚空宮殿。若夜摩天覩史多天化樂天他
T1605_.31.0674a22: 化自在天。及色界天所居處別。諸阿素洛所
T1605_.31.0674a23: 居處別。及諸那落迦所居處別。謂熱那落迦。
T1605_.31.0674a24: 寒那落迦。孤獨那落迦。及一分傍生餓鬼所
T1605_.31.0674a25: 居處別。乃至一日一月周遍流光所照方處
T1605_.31.0674a26: 名一世界。如是千世界中有千日千月千蘇
T1605_.31.0674a27: 迷盧山王千四大洲千四大王衆天千三十三
T1605_.31.0674a28: 天千夜摩天千覩史多天千樂變化天千他化
T1605_.31.0674a29: 自在天千梵世天。如是總名小千世界。千小
T1605_.31.0674b01: 千界總名第二中千世界。千中千界總名第
T1605_.31.0674b02: 三大千世界。如此三千大千世界。總有大輪
T1605_.31.0674b03: 圍山周匝圍繞。又此三千大千世界同壞同
T1605_.31.0674b04: 成。譬如天雨滴如車軸。無間無斷從空下注。
T1605_.31.0674b05: 如是東方無間無斷無量世界。或有將壞。或
T1605_.31.0674b06: 有將成。或有正壞或壞已住。或有正成或成
T1605_.31.0674b07: 已住。如於東方乃至一切十方亦爾。若有情
T1605_.31.0674b08: 世間若器世間。業煩惱力所生故。業煩惱増
T1605_.31.0674b09: 上所起故。總名苦諦
T1605_.31.0674b10: 復有清淨世界。非苦諦攝。非業煩惱力所生
T1605_.31.0674b11: 故。非業煩惱増上所起故。然由大願清淨善
T1605_.31.0674b12: 根増上所引。此所生處不可思議。唯佛所覺。
T1605_.31.0674b13: 尚非得靜慮者靜慮境界。況尋思者
T1605_.31.0674b14: 復次苦相差別有八。謂生苦老苦病苦死苦
T1605_.31.0674b15: 怨憎會苦愛別離苦求不得苦。略攝一切五
T1605_.31.0674b16: 取蘊苦。生何因苦。衆苦所逼故。餘苦所依故。
T1605_.31.0674b17: 老何因苦。時分變壞苦故。病何因苦。大種變
T1605_.31.0674b18: 異苦故。死何因苦。受命變壞苦故。怨憎會何
T1605_.31.0674b19: 因苦。合會生苦故。愛別離何因苦。別離生苦
T1605_.31.0674b20: 故。求不得何因苦。所悕不果生苦故。略攝一
T1605_.31.0674b21: 切。五取蘊何因苦。麁重苦故。如是八種略攝
T1605_.31.0674b22: 爲六。謂逼迫苦轉變苦合會苦別離苦所悕
T1605_.31.0674b23: 不果苦麁重苦。如是六種廣開爲八。若六若
T1605_.31.0674b24: 八平等平等。如説三苦。此中八苦。爲三攝八
T1605_.31.0674b25: 八攝三耶。展轉相攝。所謂生苦老苦病苦死
T1605_.31.0674b26: 苦怨憎會苦。能顯苦苦。愛別離苦求不得苦。
T1605_.31.0674b27: 能顯壞苦。略攝一切五取蘊苦。能顯行苦。如
T1605_.31.0674b28: 説二苦。謂世俗諦苦。勝義諦苦。何者世俗
T1605_.31.0674b29: 諦苦。何者勝義諦苦。謂生苦乃至求不得苦。
T1605_.31.0674c01: 是世俗諦苦。略攝一切五取蘊苦。是勝義諦
T1605_.31.0674c02:
T1605_.31.0674c03: 云何苦諦共相。謂無常相苦相空相無我相。
T1605_.31.0674c04: 何等無常相。略有十二。謂非有相壞滅相變
T1605_.31.0674c05: 異相別離相現前相法爾相刹那相相續相病
T1605_.31.0674c06: 等相種種心行轉相資産興衰相器世成壞
T1605_.31.0674c07: 相。何等非有相。謂蘊界處於一切時我我所
T1605_.31.0674c08: 性常非有故
T1605_.31.0674c09: 何等壞滅相。謂諸行生已即滅。暫有還無故。
T1605_.31.0674c10: 何等變異相。謂諸行異生由不相似相續轉
T1605_.31.0674c11:
T1605_.31.0674c12: 何等別離相。謂於諸行失増上力。或他所攝
T1605_.31.0674c13: 執爲己有。何等現前相。謂正處無常由因隨
T1605_.31.0674c14: 今受無常故
T1605_.31.0674c15: 何等法爾相。謂當來無常由因隨逐定當受
T1605_.31.0674c16:
T1605_.31.0674c17: 何等刹那相。謂諸行刹那後必不住故。何等
T1605_.31.0674c18: 相續相。謂無始時來諸行生滅相續不斷故」
T1605_.31.0674c19: 何等病等相。謂四大時分受命變異故。何等
T1605_.31.0674c20: 種種心行轉相。謂於一時起有貪心。或於一
T1605_.31.0674c21: 時起離貪心。如是有瞋離瞋有癡離癡若
T1605_.31.0674c22: 若散若下若擧。若掉離掉。若不寂靜若寂靜。
T1605_.31.0674c23: 若定不定。如是等心行流轉故
T1605_.31.0674c24: 何等資産興衰相。謂諸興善終歸衰變故。何
T1605_.31.0674c25: 等器世成壞相。謂火水風三種成壞有三災。
T1605_.31.0674c26: 頂謂第二第三第四靜慮。第四靜慮外宮殿
T1605_.31.0674c27: 等。雖無外災成壞。然彼諸天與宮殿等倶生
T1605_.31.0674c28: 倶滅説有成壞。復有三種中劫。所謂饑饉疫
T1605_.31.0674c29: 病刀兵。此小三災劫究竟位方乃出現。謂世
T1605_.31.0675a01: 界成已。一中劫初唯減。一中劫後唯増。十八
T1605_.31.0675a02: 中劫亦増亦減。二十中劫世界正壞。二十中
T1605_.31.0675a03: 劫世界壞已住。二十中劫世界正成。二十中
T1605_.31.0675a04: 劫世界成已住。合此八十中劫爲一大劫。由
T1605_.31.0675a05: 此劫數顯色無色界諸天壽量。如説以壽盡
T1605_.31.0675a06: 故福盡故業盡故。彼彼有情從彼彼處沒。云
T1605_.31.0675a07: 何壽盡。謂時死。云何福盡。謂非時死即非福
T1605_.31.0675a08: 死。以彼有情貪著定味。福力減盡因此命終。
T1605_.31.0675a09: 云何業盡。謂順生受業順後受業倶盡故死」
T1605_.31.0675a10: 何等苦相。謂或三苦或八苦或六苦。廣説如
T1605_.31.0675a11: 前。是名苦相。何故經説若無常者即是苦耶。
T1605_.31.0675a12: 由二分無常爲縁苦相可了知故。謂生分無
T1605_.31.0675a13: 常爲縁。苦苦性可了知故滅分無常爲縁。壞
T1605_.31.0675a14: 苦性可了知故。倶分無常爲縁。行苦性可了
T1605_.31.0675a15: 知故。即依此義薄伽梵説。諸行無常諸行變
T1605_.31.0675a16: 壞。又依此義言。諸所有受我説皆苦。又於生
T1605_.31.0675a17: 滅二法所隨諸行中。有生等八苦。性可了知
T1605_.31.0675a18: 故。佛説言。若無常者即是苦。又於無常諸行
T1605_.31.0675a19: 中。有生等苦可了知者。如來依此密意説言。
T1605_.31.0675a20: 由無常故苦非一切行
T1605_.31.0675a21: 何等空相。謂若於是處此非有。由此理正觀
T1605_.31.0675a22: 爲空。若於是處餘是有。由此理如實知有。是
T1605_.31.0675a23: 名善入空性。如實知者不顛倒義。於何處誰
T1605_.31.0675a24: 非有於蘊界處常恒凝住。不變壞法我我所
T1605_.31.0675a25: 等非有。由此理彼皆是空。於何處誰餘有。即
T1605_.31.0675a26: 此處無我性。此我無性無我有性。是謂空性。
T1605_.31.0675a27: 故薄伽梵密意説言。有如實知有。無如實知
T1605_.31.0675a28: 無。復有三種空性。謂自性空性。如性空性。眞
T1605_.31.0675a29: 性空性。初依遍計所執自性觀。第二依依他
T1605_.31.0675b01: 起自性觀。第三依圓成實自性觀
T1605_.31.0675b02: 何等無我相。謂如我論者所立我相蘊界處
T1605_.31.0675b03: 非此相。由蘊界處我相無故。名無我相。故薄
T1605_.31.0675b04: 伽梵密意説言。一切法皆無我。如世尊説。此
T1605_.31.0675b05: 一切非我所。此非我處此非我我。於如是義
T1605_.31.0675b06: 應以正慧如實觀察。此言何義。謂於外事密
T1605_.31.0675b07: 意説此一切非我所。於内事密意説此非我
T1605_.31.0675b08: 處此非我我。所以者何。以於外事唯計我所
T1605_.31.0675b09: 相。是故但遣我所。於内事通計我我所相。
T1605_.31.0675b10: 是故雙遣我我所
T1605_.31.0675b11: 前説無常皆刹那相。此云何知。如心心所是
T1605_.31.0675b12: 刹那相。當知色等亦刹那相。由心執受故。等
T1605_.31.0675b13: 心安危故。隨心轉變故。是心所依故。心増上
T1605_.31.0675b14: 生故。心自在轉故。又於最後位變壞可得故。
T1605_.31.0675b15: 生已不待縁自然滅壞故當觀色等亦念念
T1605_.31.0675b16:
T1605_.31.0675b17: 如世尊説。諸所有色。彼一切若四大種若四
T1605_.31.0675b18: 大種所造。此依何意説依容有意。説同在一
T1605_.31.0675b19: 處。依此而有是造義。若於此聚此大種可得。
T1605_.31.0675b20: 當知此聚唯有此大種非餘。或有聚唯一大
T1605_.31.0675b21: 種。或有二大種。或有乃至一切大種。所造色
T1605_.31.0675b22: 亦爾。若於此聚此所造色可得。當知此聚唯
T1605_.31.0675b23: 此非餘。或有聚唯一所造色。或二所造色。或
T1605_.31.0675b24: 有乃至多所造色隨其所應
T1605_.31.0675b25: 又説麁聚色極微集所成者。當知此中極微
T1605_.31.0675b26: 無體。但由覺慧漸漸分析細分損減。乃至可
T1605_.31.0675b27: 析邊際。即約此際建立極微。爲遣一合想故。
T1605_.31.0675b28: 又爲悟入諸所有色非眞實故
T1605_.31.0675b29: 復次苦法略有八種差別。謂有廣大不寂靜
T1605_.31.0675c01: 苦。有寂靜苦。有寂靜不寂靜苦。有中不寂靜
T1605_.31.0675c02: 苦。有微薄不寂靜苦。有微薄寂靜苦。有極微
T1605_.31.0675c03: 薄寂靜苦。有非苦似苦住大寂靜。云何廣大
T1605_.31.0675c04: 不寂靜苦。謂生欲界未曾積集諸善根者。云
T1605_.31.0675c05: 何寂靜苦。謂即此已生順解脱分善根者。云
T1605_.31.0675c06: 何寂靜不寂靜苦。謂即此爲世間道離欲已
T1605_.31.0675c07: 種善根者。云何中不寂靜苦。謂生色界遠離
T1605_.31.0675c08: 順解脱分者。云何微薄不寂靜苦。謂生無色
T1605_.31.0675c09: 界遠離順解脱分者。云何微薄寂靜苦。謂諸
T1605_.31.0675c10: 有學。云何極微薄寂靜苦。謂諸無學命根住
T1605_.31.0675c11: 縁六處。云何非苦似苦住大寂靜。謂已得究
T1605_.31.0675c12: 竟菩薩摩訶薩等。乘大悲願力故生諸有中。
T1605_.31.0675c13: 復次前説死苦。死有三種。謂或善心死。或不
T1605_.31.0675c14: 善心死。或無記心死。善心死者。謂於明利
T1605_.31.0675c15: 心現行位。或由自善根力所持故。或由他所
T1605_.31.0675c16: 引攝故。發起善心趣命終位。不善心死者。謂
T1605_.31.0675c17: 亦於明利心現行位。或由自不善根力所持
T1605_.31.0675c18: 故。或由他所引攝故。起不善心趣命終位。無
T1605_.31.0675c19: 記心死者。謂若於明利心現行位。若於不明
T1605_.31.0675c20: 利心現行位。或由闕二縁故。或由加行無功
T1605_.31.0675c21: 能故。起無記心趣命終位
T1605_.31.0675c22: 修淨行者臨命終位。於身下分先起冷觸。不
T1605_.31.0675c23: 淨行者臨命終位。於身上分先起冷觸。不淨
T1605_.31.0675c24: 行者中有生時。其相顯現如黒羊羔光。或如
T1605_.31.0675c25: 陰暗夜分。修淨行者中有生時。其相顯現如
T1605_.31.0675c26: 白練光。或如晴夜分
T1605_.31.0675c27: 又此中有在欲色界正受生位。亦從無色界
T1605_.31.0675c28: 命終後位。亦名意生健達縛等。極住七日或
T1605_.31.0675c29: 中夭。或時移轉
T1605_.31.0676a01: 住中有中。亦能集諸業。先串習力所引善等。
T1605_.31.0676a02: 思現行故。又能覩見同類有情。又中有形似
T1605_.31.0676a03: 當生處。又此中有所趣無礙。如具神通往來
T1605_.31.0676a04: 迅速。仍於生處有所拘礙。又此中有於所生
T1605_.31.0676a05: 處。如秤兩頭低昂道理。終沒結生時分亦
T1605_.31.0676a06: 爾。住中有中於所生處發起貪愛。亦用餘煩
T1605_.31.0676a07: 惱爲縁助。此中有身與貪倶滅。羯邏藍身與
T1605_.31.0676a08: 識倶生。此唯是異熟。自此已後根漸生長。
T1605_.31.0676a09: 如縁起中説。於四生類或受卵生。或受胎
T1605_.31.0676a10: 生。或受濕生。或受化生
T1605_.31.0676a11: 大乘阿毘達磨集論卷第三
T1605_.31.0676a12:
T1605_.31.0676a13:
T1605_.31.0676a14:
T1605_.31.0676a15: 大乘阿毘達磨集論卷第四
T1605_.31.0676a16:   無著菩薩造
T1605_.31.0676a17:   *三藏法師玄奘奉  詔譯
T1605_.31.0676a18:   決擇分中諦品第一之二
T1605_.31.0676a19: 云何集諦。謂諸煩惱及煩惱増上所生諸業。
T1605_.31.0676a20: 倶説名集諦。然薄伽梵隨最勝説。若愛若後
T1605_.31.0676a21: 有愛。若喜貪倶行愛。若彼彼喜樂愛。是名
T1605_.31.0676a22: 集諦。言最勝者是遍行義。由愛具有六遍行
T1605_.31.0676a23: 義。是故最勝。何等爲六。一事遍行。二位遍
T1605_.31.0676a24: 行。三世遍行。四界遍行。五求遍行。六種遍
T1605_.31.0676a25:
T1605_.31.0676a26: 云何煩惱。謂由數故相故縁起故境界故相
T1605_.31.0676a27: 應故差別故邪行故界故衆故斷故。觀諸煩
T1605_.31.0676a28:
T1605_.31.0676a29: 何等數故。謂或六或十六。謂貪瞋慢無明疑。
T1605_.31.0676b01: 見十謂前五見又分五。謂薩迦耶見邊執見
T1605_.31.0676b02: 邪見見取戒禁取
T1605_.31.0676b03: 何等相故。謂若法生時相不寂靜。由此生故
T1605_.31.0676b04: 身心相續不寂靜轉。是煩惱相
T1605_.31.0676b05: 何等縁起故。謂煩惱隨眠未永斷故。順煩惱
T1605_.31.0676b06: 法現在前故。不正思惟現前起故。如是煩惱
T1605_.31.0676b07: 方乃得生。是名縁起
T1605_.31.0676b08: 何等境界故。謂一切煩惱還用一切煩惱爲
T1605_.31.0676b09: 所縁境。及縁諸煩惱事。又欲界煩惱除無明
T1605_.31.0676b10: 見疑。餘不能縁上地爲境。上地諸煩惱不能
T1605_.31.0676b11: 縁下地爲境。已離彼地欲故。又縁滅道諦諸
T1605_.31.0676b12: 煩惱。不能親縁滅道爲境。唯由依彼妄起分
T1605_.31.0676b13: 別説爲所縁。又煩惱有二種。謂縁無事及縁
T1605_.31.0676b14: 有事。縁無事者。謂見及見相應法。所餘煩惱
T1605_.31.0676b15: 名縁有事
T1605_.31.0676b16: 何等相應故。謂貪不與瞋相應。如瞋疑亦爾。
T1605_.31.0676b17: 餘皆得相應。如貪瞋亦爾。謂瞋不與貪慢見
T1605_.31.0676b18: 相應。慢不與瞋疑相應。無明有二種。一一切
T1605_.31.0676b19: 煩惱相應無明。二不共無明。不共無明者。謂
T1605_.31.0676b20: 於諦無智。見不與瞋疑相應。疑不與貪慢見
T1605_.31.0676b21: 相應。忿等隨煩惱更互不相應。無慚無愧於
T1605_.31.0676b22: 一切不善品中恒共相應。惛沈掉擧不信懈
T1605_.31.0676b23: 怠放逸。於一切染汚品中恒共相應
T1605_.31.0676b24: 何等差別故。謂諸煩惱依種種義立種種門
T1605_.31.0676b25: 差別。所謂結縛隨眠隨煩惱纒暴流軛取繋
T1605_.31.0676b26: 蓋株杌垢燒害箭所有惡行漏匱熱惱諍熾
T1605_.31.0676b27: 然稠林拘礙等
T1605_.31.0676b28: 結有幾種。云何結。何處結耶。結有九種謂愛
T1605_.31.0676b29: 結恚結慢結無明結見結取結疑結嫉結慳結」
T1605_.31.0676c01: 愛結者。謂三界貪愛結所繋故不厭三界。由
T1605_.31.0676c02: 不厭故廣行不善不行諸善。由此能招未來
T1605_.31.0676c03: 世苦。與苦相應
T1605_.31.0676c04: 恚結者。謂於有情苦及順苦法心有損害。恚
T1605_.31.0676c05: 結所繋故。於恚境相心不棄捨。不棄捨故廣
T1605_.31.0676c06: 行不善不行諸善。由此能招未來世苦。與苦
T1605_.31.0676c07: 相應
T1605_.31.0676c08: 慢結者。即七慢。謂慢過慢慢過慢我慢増上
T1605_.31.0676c09: 慢下劣慢邪慢。慢者。謂於下劣計己爲勝。或
T1605_.31.0676c10: 不相似計己相似。心擧爲性。過慢者。謂
T1605_.31.0676c11: 於相似計己爲勝。或復於勝計己相似。心擧
T1605_.31.0676c12: 爲性。慢過慢者。謂於勝己計己爲勝。心擧爲
T1605_.31.0676c13: 性。我慢者。謂於五取蘊觀我我所。心擧爲
T1605_.31.0676c14: 性。増上慢者。謂於未得上勝證法。計己已得
T1605_.31.0676c15: 上勝證法。心擧爲性。下劣慢者。謂於多分
T1605_.31.0676c16: 勝計己少分劣。心擧爲性。邪慢者。謂實無
T1605_.31.0676c17: 徳計己有徳。心擧爲性。慢結所繋故。於我我
T1605_.31.0676c18: 所不能了。知不了知故執我我所。廣行不善
T1605_.31.0676c19: 不行諸善。由此能招未來世苦。與苦相應
T1605_.31.0676c20: 無明結者。謂三界無智無明結所繋故。於苦
T1605_.31.0676c21: 法集法不能解了。不解了故廣行不善不行
T1605_.31.0676c22: 諸善。由此能招未來世苦。與苦相應
T1605_.31.0676c23: 見結者。即三見。謂薩迦耶見邊執見邪見。見
T1605_.31.0676c24: 結所繋故。於邪出離妄計追求妄興執著。於
T1605_.31.0676c25: 邪出離妄執著已。廣行不善不行諸善。由此
T1605_.31.0676c26: 能招未來世苦。與苦相應
T1605_.31.0676c27: 取結者。謂見取戒禁取。取結所繋故。於邪出
T1605_.31.0676c28: 離方便妄計執著。以妄執著邪出離方便故。
T1605_.31.0676c29: 廣行不善不行諸善。由此能招未來世苦。與
T1605_.31.0677a01: 苦相應
T1605_.31.0677a02: 疑結者。謂於諦猶豫。疑結所繋故。於佛法僧
T1605_.31.0677a03: 寶妄生疑惑。以疑惑故於三寶所不修正行。
T1605_.31.0677a04: 以於三寶所不修正行故。廣行不善不行諸
T1605_.31.0677a05: 善。由此能招未來世苦。與苦相應
T1605_.31.0677a06: 嫉結者。謂耽著利養不耐他榮發起心妬。嫉
T1605_.31.0677a07: 結所繋故。愛重利養不尊敬法。重利養故。廣
T1605_.31.0677a08: 行不善不行諸善。由此能招未來世苦。與苦
T1605_.31.0677a09: 相應
T1605_.31.0677a10: 慳結者。謂耽著利養於資生具其心悋惜。慳
T1605_.31.0677a11: 結所繋故。愛重畜積不尊遠離重畜積故。廣
T1605_.31.0677a12: 行不善不行諸善。由此能招未來世苦。與菩
T1605_.31.0677a13: 相應
T1605_.31.0677a14: 縛有三種。謂貪縛瞋縛癡縛。由貪縛故縛諸
T1605_.31.0677a15: 有情令處壞苦。由瞋縛故縛諸有情令處苦
T1605_.31.0677a16: 苦。由癡縛故縛諸有情令處行苦。又依貪瞋
T1605_.31.0677a17: 癡故。於善加行不得自在。故名爲縛
T1605_.31.0677a18: 隨眠有七。謂欲愛隨眠瞋恚隨眠有愛隨眠
T1605_.31.0677a19: 慢隨眠無明隨眠見隨眠疑隨眠。欲愛隨眠
T1605_.31.0677a20: 者。謂欲貪品麁重。瞋恚隨眠者。謂瞋恚品麁
T1605_.31.0677a21: 重。有愛隨眠者。謂色無色貪品麁重。慢隨眠
T1605_.31.0677a22: 者。謂慢品麁重。無明隨眠者。謂無明品麁
T1605_.31.0677a23: 重。見隨眠者。謂見品麁重。疑隨眠者。謂疑
T1605_.31.0677a24: 品麁重。若未離欲求者。由欲愛瞋恚隨眠之
T1605_.31.0677a25: 所隨増。未離有求者。由有愛隨眠之所隨増。
T1605_.31.0677a26: 未離邪梵行求者。由慢無明見。疑隨眠之所
T1605_.31.0677a27: 隨増。由彼衆生得少對治便生憍慢。愚於聖
T1605_.31.0677a28: 諦。虚妄計度外邪解脱解脱方便。於佛聖教
T1605_.31.0677a29: 正法毘柰耶中。猶豫疑惑
T1605_.31.0677b01: 隨煩惱者。謂所有諸煩惱皆是隨煩惱。有隨
T1605_.31.0677b02: 煩惱非煩惱。謂除煩惱。所餘染汚行蘊所攝
T1605_.31.0677b03: 一切心所法。此復云何。謂除貪等六煩惱。所
T1605_.31.0677b04: 餘染汚行蘊所攝忿等諸心所法。又貪瞋癡
T1605_.31.0677b05: 名隨煩惱。心所法由此隨煩惱隨惱於心。令
T1605_.31.0677b06: 不離染。令不解脱。令不斷障。故名隨煩惱。
T1605_.31.0677b07: 如世尊説。汝等長夜爲貪瞋癡隨所惱亂心
T1605_.31.0677b08: 恒染汚
T1605_.31.0677b09: 纒有八種。謂惛沈睡眠掉擧惡作嫉慳無慚
T1605_.31.0677b10: 無愧。數數増盛纒繞於心故名爲纒。謂隨修
T1605_.31.0677b11: 習止擧捨相。及彼所依梵行等所攝淨尸羅
T1605_.31.0677b12: 時。纒繞於心
T1605_.31.0677b13: 暴流有四。謂欲暴流有暴流見暴流無明暴
T1605_.31.0677b14: 流。隨流漂鼓是暴流義。隨順雜染故。初是習
T1605_.31.0677b15: 欲求者。第二是習有求者。後二是習邪梵行
T1605_.31.0677b16: 求者。能依所依相應道理故
T1605_.31.0677b17: 軛有四種。謂欲軛有軛見軛無明軛。障礙離
T1605_.31.0677b18: 繋是軛義。違背清淨故。此亦隨其次第習三
T1605_.31.0677b19: 求者相應現行
T1605_.31.0677b20: 取有四種。謂欲取見取戒禁取我語取。執取
T1605_.31.0677b21: 諍根執取後有。是取義。所以者何。由貪著欲
T1605_.31.0677b22: 繋縛耽染爲因。諸在家者更相鬪諍。此諍根
T1605_.31.0677b23: 本是第一取。由貪著見繋縛耽染爲因。諸出
T1605_.31.0677b24: 家者更相鬪諍。此諍根本是後三取。六十二
T1605_.31.0677b25: 趣。是見取。各別禁戒多分苦行。是戒禁
T1605_.31.0677b26: 取。彼所依止薩迦耶見。是我語取。由見取
T1605_.31.0677b27: 戒禁取。諸外道輩更相諍論。由我語取諸外
T1605_.31.0677b28: 道輩互無諍論。與正法者互有諍論。如是執
T1605_.31.0677b29: 著諍論根本。復能引取。後有苦異熟。故名
T1605_.31.0677c01: 爲取
T1605_.31.0677c02: 繋有四種。謂貪欲身繋。瞋恚身繋戒禁取身
T1605_.31.0677c03: 繋。此實執取身繋。以能障礙定意性身故名
T1605_.31.0677c04: 爲繋。所以者何。能爲四種心亂因故。謂由貪
T1605_.31.0677c05: 愛財物等因令心散亂。於鬪諍事不正行爲
T1605_.31.0677c06: 因令心散亂。於難行戒禁苦惱爲因令心散
T1605_.31.0677c07: 亂。不如正理推求境界爲因令心散亂
T1605_.31.0677c08: 蓋有五種。謂貪欲蓋。瞋恚蓋。惛沈睡眠蓋。
T1605_.31.0677c09: 掉擧惡作蓋。疑蓋。能令善品不得顯了。是蓋
T1605_.31.0677c10: 義。謂於樂出家位覺邪行位止擧捨
T1605_.31.0677c11: 株杌有三。謂貪株杌瞋株杌癡株杌。由依止
T1605_.31.0677c12: 貪瞋癡。先所串習爲方便故。成貪等行心不
T1605_.31.0677c13: 調順。無所堪能難可解脱。令諸有情難斷此
T1605_.31.0677c14: 行。故名株杌
T1605_.31.0677c15: 垢有三種。謂貪垢瞋垢癡垢由依止貪瞋癡
T1605_.31.0677c16: 故。毀犯如是尸羅學處。由此有智同梵行者。
T1605_.31.0677c17: 或於聚落或閑靜處。見已作如是言。此長老
T1605_.31.0677c18: 作如是事行如是行。爲聚落刺點染不淨。説
T1605_.31.0677c19: 名爲垢
T1605_.31.0677c20: 燒害有三。謂貪燒害瞋燒害癡燒害。由依止
T1605_.31.0677c21: 貪瞋癡故。長時數受生死燒惱。故名燒害
T1605_.31.0677c22: 箭有三種。謂貪箭瞋箭癡箭。由依止貪瞋癡
T1605_.31.0677c23: 故。於有有具深起追求相續不絶。於佛法僧
T1605_.31.0677c24: 苦集滅道常生疑惑。故名爲箭
T1605_.31.0677c25: 所有有三。謂貪所有瞋所有癡所有。由依止
T1605_.31.0677c26: 貪瞋癡故。積畜財物有怖有怨多住散亂。故
T1605_.31.0677c27: 名所有
T1605_.31.0677c28: 惡行有三。謂貪惡行瞋惡行癡惡行。由依止
T1605_.31.0677c29: 貪瞋癡故。恒行身語意惡行。故名惡行。又即
T1605_.31.0678a01: 依此貪瞋癡門。廣生無量惡不善行故。建立
T1605_.31.0678a02: 三不善根。所以者何。以諸有情愛味世間所
T1605_.31.0678a03: 有爲因行諸惡行。分別世間怨相爲因行諸
T1605_.31.0678a04: 惡行。執著世間邪法爲因行諸惡行。是故此
T1605_.31.0678a05: 貪瞋癡。亦名惡行。亦名不善根
T1605_.31.0678a06: 漏有三種。謂欲漏有漏無明漏。令心連注流
T1605_.31.0678a07: 散不絶。故名爲漏。此復云何。依外門流注故
T1605_.31.0678a08: 立欲漏。依内門流注故立有漏。依彼二所依
T1605_.31.0678a09: 門流注故立無明漏
T1605_.31.0678a10: 匱有三種。謂貪匱瞋匱癡匱。由依止貪瞋癡
T1605_.31.0678a11: 故。於有及資生具恒起追求無有厭足。常爲
T1605_.31.0678a12: 貧乏衆苦所惱。是故名匱
T1605_.31.0678a13: 熱有三種。謂貪。*熱瞋熱癡*熱。由依止貪瞋
T1605_.31.0678a14: 癡故。不如正理執著諸相執著隨好。由執著
T1605_.31.0678a15: 相及隨好故燒惱身心。故名爲*熱
T1605_.31.0678a16: 惱有三種。謂貪惱瞋惱癡惱。由依止貪瞋癡
T1605_.31.0678a17: 故。隨彼彼處愛樂耽著。彼若變壞便増愁歎。
T1605_.31.0678a18: 種種憂苦熱惱所觸。故名爲惱
T1605_.31.0678a19: 諍有三種。謂貪諍瞋諍癡諍。由依止貪瞋癡
T1605_.31.0678a20: 故。執持刀杖興諸戰諍種種鬪訟。是故貪
T1605_.31.0678a21: 等説名爲諍
T1605_.31.0678a22: 熾然有三。謂貪熾然瞋熾然癡熾然。由依止
T1605_.31.0678a23: 貪瞋癡故。爲非法貪大火所燒。不平等貪大
T1605_.31.0678a24: 火所燒。及爲邪法大火所燒。故名熾然
T1605_.31.0678a25: 稠林有三。謂貪稠林瞋稠林癡稠林。由依止
T1605_.31.0678a26: 貪瞋癡故。於諸生死根本行中廣興染著。令
T1605_.31.0678a27: 諸有情感種種身流轉五趣。是故貪等説名
T1605_.31.0678a28: 稠林
T1605_.31.0678a29: 拘礙有三。謂貪拘礙瞋拘礙癡拘礙。由依止
T1605_.31.0678b01: 貪瞋癡故。顧戀身財無所覺了樂處憒閙。得
T1605_.31.0678b02: 少善法便生厭足。由此不能修諸善法。故名
T1605_.31.0678b03: 拘礙
T1605_.31.0678b04: 諸如是等煩惱義門差別無量
T1605_.31.0678b05: 何等邪行故。謂貪瞋二煩惱。迷境界及見起
T1605_.31.0678b06: 邪行慢。迷有情及見。起邪行薩迦耶見邊執
T1605_.31.0678b07: 見邪見。迷所知境起邪行見取戒禁取。迷諸
T1605_.31.0678b08: 見起邪行疑。迷對治起邪行無明。迷一切起
T1605_.31.0678b09: 邪行。又十煩惱皆迷苦集起諸邪行。是彼因
T1605_.31.0678b10: 縁所依處故。又十煩惱皆迷滅道起諸邪行。
T1605_.31.0678b11: 由此能生彼怖畏故
T1605_.31.0678b12: 何等界故。謂除瞋餘一切通三界繋。瞋唯欲
T1605_.31.0678b13: 界繋
T1605_.31.0678b14: 又貪於欲界與樂喜捨相應。如於欲界於初
T1605_.31.0678b15: 二靜慮亦爾。於第三靜慮與樂捨相應。已上
T1605_.31.0678b16: 唯與捨相應。瞋與苦憂捨相應。慢於欲界
T1605_.31.0678b17: 與喜捨相應。於初二靜慮與樂喜捨相應。於
T1605_.31.0678b18: 第三靜慮與樂捨相應。已上唯捨相應。如慢
T1605_.31.0678b19: 薩迦耶見邊執見見取戒禁取亦爾。邪見於
T1605_.31.0678b20: 欲界與憂喜捨相應。於色無色界隨所有受
T1605_.31.0678b21: 皆與相應。疑於欲界與憂捨相應。於色無色
T1605_.31.0678b22: 界隨所有受皆與相應。無明有二種。謂相應
T1605_.31.0678b23: 不共。相應無明。一切煩惱相應故。若於是處
T1605_.31.0678b24: 隨所有受皆得相應。不共無明。於欲界與
T1605_.31.0678b25: 捨相應。於上界隨所有受皆得相應。何故諸
T1605_.31.0678b26: 煩惱皆與捨相應。以一切煩惱墮中庸位方
T1605_.31.0678b27: 息沒故。又貪於欲界在六識身。如貪瞋無明
T1605_.31.0678b28: 亦爾。貪於色界在四識身。於無色界在意識
T1605_.31.0678b29: 身。如貪無明亦爾。慢見疑於一切處在意識
T1605_.31.0678c01: 身。又貪瞋慢於欲界縁一分事轉。如於欲界
T1605_.31.0678c02: 於色無色界亦爾。所餘煩惱於一切處遍縁
T1605_.31.0678c03: 一切事轉
T1605_.31.0678c04: 何等衆故。謂二衆煩惱。一見所斷衆。二修所
T1605_.31.0678c05: 斷衆。見所斷衆復有四種。一見苦所斷衆。二
T1605_.31.0678c06: 見集所斷衆。三見滅所斷衆。四見道所斷衆。
T1605_.31.0678c07: 欲界見苦所斷具十煩惱。如見苦所斷。見集
T1605_.31.0678c08: 滅道所斷亦爾。色界見苦等四種所斷。各九
T1605_.31.0678c09: 煩惱除瞋。如色界無色界亦爾。如是見所斷
T1605_.31.0678c10: 煩惱衆。總有一百一十二煩惱。欲界修所斷
T1605_.31.0678c11: 有六煩惱。謂倶生薩迦耶見邊執見。及貪
T1605_.31.0678c12: 瞋慢無明。色界修所斷有五煩惱除瞋。如色
T1605_.31.0678c13: 界無色界亦爾。如是修所斷煩惱衆。總有十
T1605_.31.0678c14: 六煩惱
T1605_.31.0678c15: 何等斷故。謂如此差別斷。由此作意斷。從此
T1605_.31.0678c16: 而得斷。如此差別斷者。謂遍智故遠離故得
T1605_.31.0678c17: 對治故。遍智者。謂彼因縁事遍智自體遍智
T1605_.31.0678c18: 過患遍智。遠離者。雖彼暫生而不堅執。得對
T1605_.31.0678c19: 治者。謂未生者令不生故。已生者令斷故。得
T1605_.31.0678c20: 對治道。由此作意斷者。何等作意能斷耶。總
T1605_.31.0678c21: 縁作意觀一切法皆無我性。能斷煩惱無常
T1605_.31.0678c22: 等行。但爲修治無我行故。從此而得斷者。從
T1605_.31.0678c23: 何而得斷耶。不從過去已滅故。不從未來未
T1605_.31.0678c24: 生故。不從現在道不倶故。然從諸煩惱麁重
T1605_.31.0678c25: 而得斷爲斷。如是如是品麁重生。如是如是
T1605_.31.0678c26: 品對治若此品對治生。即此品麁重滅。平等
T1605_.31.0678c27: 平等。猶如世間明生暗滅。由此品離繋故。令
T1605_.31.0678c28: 未來煩惱住不生法中。是名爲斷
T1605_.31.0678c29: 云何煩惱増上所生諸業。謂若思業若思已
T1605_.31.0679a01: 業。總名業相。又有五種業。一取受業。二作
T1605_.31.0679a02: 用業。三加行業。四轉變業。五證得業。今此
T1605_.31.0679a03: 義中意多分別加行業
T1605_.31.0679a04: 何等思業。謂福業非福業不動業
T1605_.31.0679a05: 何等思已業。謂身業語業意業
T1605_.31.0679a06: 又此身語意三業或善或不善。不善者即十
T1605_.31.0679a07: 不善業道。謂殺生不與取欲邪行虚誑語離
T1605_.31.0679a08: 間語麁惡語雜穢語貪欲瞋恚邪見。善者即
T1605_.31.0679a09: 十善業道。謂離殺生離不與取離欲邪行離
T1605_.31.0679a10: 虚誑語離離間語離麁惡語離雜穢語無貪無
T1605_.31.0679a11: 瞋正見
T1605_.31.0679a12: 又殺生等應以五門分別其相。謂事故意樂
T1605_.31.0679a13: 故方便故煩惱故究竟故
T1605_.31.0679a14: 如契經言故思造業。云何名爲故思造業。謂
T1605_.31.0679a15: 他所教勅故思造業。他所勸請故思造業。無
T1605_.31.0679a16: 所了知故思造業。根本執著故思造業。顛倒
T1605_.31.0679a17: 分別故思造業。此中根本執著故思造業。顛
T1605_.31.0679a18: 倒分別故思造業。若作若増長非不受異熟。
T1605_.31.0679a19: 作者。謂起造諸業令其現行。増長者。謂令習
T1605_.31.0679a20: 氣増益
T1605_.31.0679a21: 如契經言決定受業。云何名爲決定受業。謂
T1605_.31.0679a22: 作業決定。受異熟決定分位決定
T1605_.31.0679a23: 十不善業道異熟果者。於三惡趣中隨下中
T1605_.31.0679a24: 上品。受傍生餓鬼那落迦異熟等流果者。各
T1605_.31.0679a25: 隨其相於人趣中感得自身衆具衰損増上果
T1605_.31.0679a26: 者。各隨其相感得所有外事衰損。廣説如經」
T1605_.31.0679a27: 十善業道異熟果者。於人天趣中受人天異
T1605_.31.0679a28: 熟。等流果者。即於彼處各隨其相。感得自
T1605_.31.0679a29: 身衆具興盛。増上果者。即於彼處各隨其相。
T1605_.31.0679b01: 感得所有外事興盛
T1605_.31.0679b02: 善不善業。於善趣惡趣中感生異熟時。有招
T1605_.31.0679b03: 引業圓滿業。招引業者。謂由此業能感異熟
T1605_.31.0679b04: 果。圓滿業者。謂由此業生已領受愛不愛果。
T1605_.31.0679b05: 或有業由一業力牽得一身。或有業由一業
T1605_.31.0679b06: 力牽得多身。或有業由多業力牽得一身。或
T1605_.31.0679b07: 有業由多業力牽得多身。若一有情成就多
T1605_.31.0679b08: 業。云何次第受異熟果。於彼身中重者先熟。
T1605_.31.0679b09: 或將死時現在前者。或先所數習者。或最初
T1605_.31.0679b10: 所行者。彼異熟先熟
T1605_.31.0679b11: 如契經言。有三種業。謂福業非福業不動業。
T1605_.31.0679b12: 何等福業。謂欲界繋善業。何等非福業。謂不
T1605_.31.0679b13: 善業。何等不動業。謂色無色界繋善業
T1605_.31.0679b14: 如契經説。無明縁行。若福非福及與不動。云
T1605_.31.0679b15: 何福及不動行縁無明生。有二種愚。一異熟
T1605_.31.0679b16: 果愚。二眞實義愚。由異熟果愚故發非福行。
T1605_.31.0679b17: 由眞實義愚故發福及不動行
T1605_.31.0679b18: 殺生業道貪瞋癡爲方便。由瞋究竟。如殺生
T1605_.31.0679b19: 麁惡語瞋恚業道亦爾。不與取業道貪瞋癡
T1605_.31.0679b20: 爲方便。由貪究竟。如不與取欲邪行貪欲業
T1605_.31.0679b21: 道亦爾。虚誑語業道貪瞋癡爲方便。於三種
T1605_.31.0679b22: 中隨由一究竟。如虚誑語離間語雜穢語業
T1605_.31.0679b23: 道亦爾。邪見業道貪瞋癡爲方便。由癡究竟」
T1605_.31.0679b24: 如契經言。有共業。有不共業。有強力業。有
T1605_.31.0679b25: 劣力業。云何共業。若業能令諸器世間種種
T1605_.31.0679b26: 差別。云何不共業。若業能令有情世間種種
T1605_.31.0679b27: 差別。或復有業。令諸有情展轉増上。由此業
T1605_.31.0679b28: 力説諸有情更互相望爲増上縁。以彼互有
T1605_.31.0679b29: 増上力故。亦名共業。是故經言。如是有情與
T1605_.31.0679c01: 餘有情互相見等。而不受用不易可得。云何
T1605_.31.0679c02: 強力業。謂對治力強補特伽羅故。思所造
T1605_.31.0679c03: 不善業。由對治力所攝伏故。令當受那落迦
T1605_.31.0679c04: 業轉成現法受。應現法受業轉令不受。所
T1605_.31.0679c05: 以此業名強力者。由能對治業力強故。又
T1605_.31.0679c06: 故思所造一切善業皆名強力。依此業故薄
T1605_.31.0679c07: 伽梵説。我聖弟子能以無量廣大之業善熏
T1605_.31.0679c08: 其心。諸所造作有量之業。不能牽引不能
T1605_.31.0679c09: 留住。亦不能令墮在彼數。又對治力劣補特
T1605_.31.0679c10: 伽羅故。思所造諸不善業。望諸善業皆名強
T1605_.31.0679c11: 力。又故思造業異熟決定不斷不知。名強力
T1605_.31.0679c12: 業。此中意説。一切善不善業異熟決定。聖
T1605_.31.0679c13: 道力不斷者。皆名強力業。又欲界繋諸不善
T1605_.31.0679c14: 業性皆是強力。又先所串習名強力業。又依
T1605_.31.0679c15: 強位名強力業。又不可治者。所造諸業名強
T1605_.31.0679c16: 力業。無涅槃法故。又由田故發強力業。又由
T1605_.31.0679c17: 心加行故發強力業。又由九種因發強力業。
T1605_.31.0679c18: 謂由田故事故自體故所依故作意故意樂故
T1605_.31.0679c19: 助伴故多修習故與多衆生共所行故。與此
T1605_.31.0679c20: 相違是劣力。業如世尊説若有説言。彼彼丈
T1605_.31.0679c21: 夫補特伽羅。隨如是如是業。若作若増長還
T1605_.31.0679c22: 受如是如是異熟。若有是事便不應修清淨
T1605_.31.0679c23: 梵行。亦不可知正盡諸苦作苦邊際。若有説
T1605_.31.0679c24: 言。彼彼丈夫補特伽羅。隨如是如是順所受
T1605_.31.0679c25: 業。若作若増長。還受如是如是順所受異熟。
T1605_.31.0679c26: 若有是事便應修習清淨梵行。又亦可知正
T1605_.31.0679c27: 盡諸苦作苦邊際。如是經言有何密意。此中
T1605_.31.0679c28: 佛意爲欲遮止如是邪説。謂樂倶行業。還能
T1605_.31.0679c29: 感得樂倶行異熟。苦倶行業。還能感得苦倶
T1605_.31.0680a01: 行異熟。不苦不樂倶行業。還能感得不苦
T1605_.31.0680a02: 不樂倶行異熟。故作是説。又爲開許如是正
T1605_.31.0680a03: 説。謂樂倶行業順樂受者。還受樂異熟。順苦
T1605_.31.0680a04: 受者。還受苦異熟。順不苦不樂受者。還受不
T1605_.31.0680a05: 苦不樂異熟。苦倶行業順樂受者。還受樂異
T1605_.31.0680a06: 熟。順苦受者。還受苦異熟。順不苦不樂受
T1605_.31.0680a07: 者。還受不苦不樂異熟。不苦不樂倶行業
T1605_.31.0680a08: 順樂受者。還受樂異熟。順苦受者。還受苦
T1605_.31.0680a09: 異熟。順不苦不樂受者。還受不苦不樂異熟。
T1605_.31.0680a10: 如是名爲此經密意。又業差別有三種。謂律
T1605_.31.0680a11: 儀業。不律儀業。非律儀非不律儀業
T1605_.31.0680a12: 云何律儀業。謂別解脱律儀所攝業。靜慮律
T1605_.31.0680a13: 儀所攝業。無漏律儀所攝業。別解脱律儀所
T1605_.31.0680a14: 攝業者。即是七衆所受律儀。謂苾芻律儀苾
T1605_.31.0680a15: 芻尼律儀。式叉摩那律儀。勤策律儀。勤策
T1605_.31.0680a16: 女律儀。鄔波索迦律儀。鄔波斯迦律儀。及近
T1605_.31.0680a17: 住律儀。依止何等補特伽羅建立出家律儀。
T1605_.31.0680a18: 依能修行遠離惡行。遠離欲行補特伽羅。依
T1605_.31.0680a19: 止何等補特伽羅建立鄔波索迦律儀鄔波斯
T1605_.31.0680a20: 迦律儀。依能盡受遠離惡行。不遠離欲行補
T1605_.31.0680a21: 特伽羅。依止何等補特伽羅建立近住律儀。
T1605_.31.0680a22: 依止不能遠離惡行。及不能遠離欲行補
T1605_.31.0680a23: 伽羅。若唯修學鄔波索迦一分學處爲説成
T1605_.31.0680a24: 就。鄔波索迦律儀爲説不成就。應説成就而
T1605_.31.0680a25: 名犯戒。扇搋半擇迦等。爲遮彼受鄔波索迦
T1605_.31.0680a26: 律儀不耶。不遮彼受鄔波索迦律儀。然遮彼
T1605_.31.0680a27: 鄔波索迦性。不堪親近承事苾芻苾芻尼等
T1605_.31.0680a28: 二出家衆故。又半擇迦有五種。謂生便半擇
T1605_.31.0680a29: 迦。嫉妬半擇迦。半月半擇迦。灌灑半擇迦。
T1605_.31.0680b01: 除去半擇迦
T1605_.31.0680b02: 靜慮律儀所攝業者。謂能損伏發起犯戒煩
T1605_.31.0680b03: 惱種子。離欲界欲者所有遠離。離初靜慮欲
T1605_.31.0680b04: 者所有遠離。離第二靜慮欲者所有遠離。離
T1605_.31.0680b05: 第三靜慮欲者所有遠離。是名靜慮律儀所
T1605_.31.0680b06: 攝身語業
T1605_.31.0680b07: 無漏律儀所攝業者。謂以見諦者由無漏作
T1605_.31.0680b08: 意力。所得無漏遠離戒性。是名無漏律儀所
T1605_.31.0680b09: 攝業
T1605_.31.0680b10: 云何不律儀業。謂諸不律儀者。或由生彼種
T1605_.31.0680b11: 姓中故。或由受持彼事業故。所期現行彼
T1605_.31.0680b12: 業決定。何等名爲不律儀者。所謂屠羊養鷄
T1605_.31.0680b13: 養猪捕鳥捕魚獵鹿罝兎劫賊魁膾控牛縛
T1605_.31.0680b14: 象立壇呪龍守獄讒搆好爲損等
T1605_.31.0680b15: 云何非律儀非不律儀業。謂住非律儀非不
T1605_.31.0680b16: 律儀者。所有善不善業
T1605_.31.0680b17: 又業差別有三種。謂順樂受業。順苦受業。順
T1605_.31.0680b18: 不苦不樂受業。順樂受業者。謂從欲界乃至
T1605_.31.0680b19: 第三靜慮所有善業。順苦受業者。謂不善業。
T1605_.31.0680b20: 順不苦不樂受業者。謂第三靜慮已上所有
T1605_.31.0680b21: 善業
T1605_.31.0680b22: 又業差別有三種。謂順現法受業。順生受業。
T1605_.31.0680b23: 順後受業。順現法受業者。若業於現法中異
T1605_.31.0680b24: 熟成熟。謂從慈定起已。於彼造作若損若益
T1605_.31.0680b25: 必得現異熟。如從慈定起。從無諍定起。從滅
T1605_.31.0680b26: 定起。從預流果起。從阿羅漢果起亦爾。又於
T1605_.31.0680b27: 佛爲上首僧中造善惡業必得現異熟。又有
T1605_.31.0680b28: 餘猛利意樂方便。所行善不善業亦得現異
T1605_.31.0680b29: 熟。順生受業者。若業於無間生中異熟成熟。
T1605_.31.0680c01: 謂五無間業。復有所餘善不善業。於無間生
T1605_.31.0680c02: 異熟熟者。一切皆名順生受業。順後受業
T1605_.31.0680c03: 者。若業於無間生。後異熟成熟。是名順後受
T1605_.31.0680c04: 業。又業差別有四種。謂黒黒異熟業。白白異
T1605_.31.0680c05: 熟業。黒白黒白異熟業。非黒白無異熟業能
T1605_.31.0680c06: 盡諸業。黒黒異熟業者。謂不善業。白白異熟
T1605_.31.0680c07: 業者。謂三界善業。黒白黒白異熟業者。謂欲
T1605_.31.0680c08: 界繋雜業。或有業意樂故黒方便故白。或有
T1605_.31.0680c09: 業。方便故黒意樂故白。非黒白無異熟業能
T1605_.31.0680c10: 盡諸業者。謂於加行無間道中諸無漏業
T1605_.31.0680c11: 總約一切無漏業。所有障礙隨順體性。如其
T1605_.31.0680c12: 次第建立。曲穢濁等諸染汚業。淨牟尼等諸
T1605_.31.0680c13: 清淨業
T1605_.31.0680c14: 復有施等諸清淨業。云何施業。謂因縁故等
T1605_.31.0680c15: 起故處所故。自體故。分別施業。因縁者。謂
T1605_.31.0680c16: 無貪無瞋無癡善根。等起者。謂彼倶行思。處
T1605_.31.0680c17: 所者。謂所施物自體者。謂正行施時身語意
T1605_.31.0680c18: 業。云何施圓滿。謂數數施故。無偏黨施故。
T1605_.31.0680c19: 隨其所欲圓滿施故。施得圓滿。又無所依施
T1605_.31.0680c20: 故廣清淨施故。極歡喜施故。數數施故田器
T1605_.31.0680c21: 施故。善分布新舊施故。施得圓滿
T1605_.31.0680c22: 云何應知施物圓滿。謂所施財物非誑詐得
T1605_.31.0680c23: 故。所施財物非侵他得故。所施財物非穢
T1605_.31.0680c24: 垢故。所施財物清淨故。所施財物如法所引
T1605_.31.0680c25: 故。如是應知施物圓滿
T1605_.31.0680c26: 如契經説。成就尸羅。善能防護別解脱律儀。
T1605_.31.0680c27: 軌則所行皆悉圓滿。見微細罪生大怖畏。於
T1605_.31.0680c28: 諸學處善能受學。云何成就尸羅。能受能護
T1605_.31.0680c29: 淨尸羅故。云何善能防護別解脱律儀。能善
T1605_.31.0681a01: 護持出離尸羅故。云何軌則所行皆悉圓滿。
T1605_.31.0681a02: 具淨尸羅難爲毀責故。云何見微細罪生大
T1605_.31.0681a03: 怖畏。勇猛恭敬所學尸羅故。云何於諸學處
T1605_.31.0681a04: 善能受學圓滿。受學所學尸羅故
T1605_.31.0681a05: 從是已後依止尸羅。釋佛經中護身等義。云
T1605_.31.0681a06: 何名爲防護身語。由彼正解所攝持故。云何
T1605_.31.0681a07: 身語具足圓滿。終不毀犯所毀犯故。云何身
T1605_.31.0681a08: 語清淨現行。由無悔等漸次修行。乃至得定
T1605_.31.0681a09: 爲依止故。云何身語極善現行。染汚尋思所
T1605_.31.0681a10: 雜故。云何身語無罪現行。遠離邪願修梵
T1605_.31.0681a11: 行故。云何身語無害現行。不輕陵他易共住
T1605_.31.0681a12: 故。云何身語隨順現行。由能隨順涅槃得故。
T1605_.31.0681a13: 云何身語隨隱顯現行。隱善顯惡故。云何身
T1605_.31.0681a14: 語親善現行。同梵行者攝受尸羅故。云何身
T1605_.31.0681a15: 語應儀現行。於尊尊位離憍慢故。云何身語
T1605_.31.0681a16: 敬順現行。於尊教誨敬順受故。云何身語無
T1605_.31.0681a17: 熱現行。遠離苦行熱惱下劣欲解故。云何身
T1605_.31.0681a18: 語不惱現行。棄捨財業無悔惱故。云何身語
T1605_.31.0681a19: 無悔現行。雖得少分不以爲喜而無悔恨故。
T1605_.31.0681a20: 如世尊説。如是有情皆由自業。業所乖諍。從
T1605_.31.0681a21: 業所生依業出離業能分別一切有情高下
T1605_.31.0681a22: 勝劣。云何有情皆由自業。由自造業而受異
T1605_.31.0681a23: 熟故
T1605_.31.0681a24: 云何業所乖諍。於受自業所得異熟時。善不
T1605_.31.0681a25: 善業互違諍故。云何從業所生。是諸有情遠
T1605_.31.0681a26: 離無因惡因。唯從業所生故。云何依業出離。
T1605_.31.0681a27: 依對治業解業縛故。云何由業有情高下。謂
T1605_.31.0681a28: 猶業故於善惡趣得自體差別。云何勝劣。謂
T1605_.31.0681a29: 諸有情成就功徳過失差別
T1605_.31.0681b01: 如世尊説有情業異熟不可思議。云何業異
T1605_.31.0681b02: 熟可思議。云何業異熟不可思議。謂諸善業
T1605_.31.0681b03: 於人天趣得可愛異熟。是可思議。諸不善業
T1605_.31.0681b04: 墮三惡趣得不愛異熟。是可思議。即由此業
T1605_.31.0681b05: 感諸有情自身異熟等種種差別。不可思議。
T1605_.31.0681b06: 又即善不善業。處差別事差別因差別異熟
T1605_.31.0681b07: 差別品類差別等。皆不可思議。復有種種外
T1605_.31.0681b08: 事差別。能感業用不可思議。又末尼珠藥草
T1605_.31.0681b09: 呪術相應業用不可思議。又諸觀行者威徳
T1605_.31.0681b10: 業用不可思議。又諸菩薩自在業用不可思
T1605_.31.0681b11: 議。所謂命自在故。心自在故。財自在故。
T1605_.31.0681b12: 自在故。生自在故。勝解自在故。願自在故。
T1605_.31.0681b13: 神通自在故。智自在故。法自在故。諸大菩薩
T1605_.31.0681b14: 由如是等自在力故。所作業用不可思議。又
T1605_.31.0681b15: 一切佛所作諸佛應所作事業用不可思議。
T1605_.31.0681b16: 如是集諦總有四種行相差別。謂因相集相
T1605_.31.0681b17: 生相縁相。云何因相。謂能引發復有習氣因。
T1605_.31.0681b18: 是名因相。云何集相。謂彼彼有情所集習氣。
T1605_.31.0681b19: 於彼彼有情類爲等起因。是名集相。云何生
T1605_.31.0681b20: 相。謂各別内身無量品類差別生因。是名生
T1605_.31.0681b21: 相。云何縁相。謂諸有情別別得捨因。是名縁
T1605_.31.0681b22:
T1605_.31.0681b23: 大乘阿毘達磨集論卷第四
T1605_.31.0681b24:
T1605_.31.0681b25:
T1605_.31.0681b26:
T1605_.31.0681b27:
T1605_.31.0681b28:
T1605_.31.0681b29:
T1605_.31.0681c01:
T1605_.31.0681c02:
T1605_.31.0681c03: 大乘阿毘達磨集論卷第五
T1605_.31.0681c04:   無著菩薩造
T1605_.31.0681c05:   *三藏法師玄奘奉  詔譯
T1605_.31.0681c06:   決擇分中諦品第一之三
T1605_.31.0681c07: 云何滅諦。謂相故甚深故世俗故。勝義故不
T1605_.31.0681c08: 圓滿故圓滿故無莊嚴故。有莊嚴故。有餘故。
T1605_.31.0681c09: 無餘故。最勝故。差別故分別滅諦
T1605_.31.0681c10: 何等相故。謂眞如聖道煩惱不生。若滅依若
T1605_.31.0681c11: 能滅若滅性。是滅諦相。如世尊説。眼耳及與
T1605_.31.0681c12: 鼻舌身及與意。於此處名色究竟滅無餘。又
T1605_.31.0681c13: 説。是故汝今當觀是處。所謂此處眼究竟滅
T1605_.31.0681c14: 遠離色想。乃至意究竟滅遠離法想。由此道
T1605_.31.0681c15: 理顯示所縁。眞如境上有漏法滅。是滅諦相。
T1605_.31.0681c16: 何等甚深故。謂彼諸行究竟寂滅。如是寂滅
T1605_.31.0681c17: 望彼諸行。不可説異。不可説不異。不可説亦
T1605_.31.0681c18: 異亦不異。不可説非異非不異。所以者何。無
T1605_.31.0681c19: 戲論故。於此義中若生戲論。非正思議非道
T1605_.31.0681c20: 非如。亦非善巧方便思故。如世尊説。此六觸
T1605_.31.0681c21: 處盡離欲滅寂靜沒等。若謂有異。若謂無異。
T1605_.31.0681c22: 若謂亦有異亦無異。若謂非有異非無異者。
T1605_.31.0681c23: 於無戲論便生戲論。乃至有六處可有諸戲
T1605_.31.0681c24: 論。六處既滅絶諸戲論即是涅槃
T1605_.31.0681c25: 何等世俗故。謂以世間道摧伏種子所得滅。
T1605_.31.0681c26: 是故世尊別名説爲彼分涅槃
T1605_.31.0681c27: 何等勝義故 謂以聖慧永拔種子所得滅。何
T1605_.31.0681c28: 等不圓滿故。謂諸有學。或預流果攝。或一來
T1605_.31.0681c29: 果攝。或不還果攝等所有滅
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