INBUDS
倶舍論疏 (No. 1822_ 法寶撰 ) in Vol. 00
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T1822_.41.0574a01: 解｣ 論。如是四果至増上果攝。會異名
T1822_.41.0574a02: 也。如文可解
T1822_.41.0574a03: 論。説因果已至諸餘善法。自此已下大門第
T1822_.41.0574a04: 四明法用因多少。束爲四例。如文可知｣
T1822_.41.0574a05: 論。如是四法。下一頌半明四例法用因
T1822_.41.0574a06: 多少｣ 論曰至餘三因生。屬當因數。如文
T1822_.41.0574a07: 可解。講時廣云｣ 論。如是四法至謂心･
T1822_.41.0574a08: 心所。明上所説因數多少。是就心･心所
T1822_.41.0574a09: 説。非色･不相應｣ 論。不相應行至復幾
T1822_.41.0574a10: 因生。問餘四法｣ 論。如心･心所至決定
T1822_.41.0574a11: 無有。明色不相應。四法如前。有縁四法
T1822_.41.0574a12: 一一各除相應因也。極少猶有二因所生。
T1822_.41.0574a13: 同其外道一因生法決定無也
T1822_.41.0574a14: 倶舍論疏卷第六
T1822_.41.0574a15: 一交了
T1822_.41.0574a16: 保延三年十月二十四於南新屋點了
T1822_.41.0574a17: 依維摩會并光明山
T1822_.41.0574a18: 八講事日來達念 非人角覺
T1822_.41.0574a19:
T1822_.41.0574a20:
T1822_.41.0574a21:
T1822_.41.0574a22:倶舍論疏卷第七
T1822_.41.0574a23: 沙門法寶撰
T1822_.41.0574a24: 分別根品第二之五
T1822_.41.0574a25: 論。廣説因已縁後云何。此下大文第二辨
T1822_.41.0574a26: 四縁也 於中有二。初明四縁。第二重
T1822_.41.0574a27: 明等無間縁。此＊明四縁也｣ 論曰至
T1822_.41.0574a28: 増上縁性。因無正文。縁有經説。如契經中
T1822_.41.0574a29: 説四縁性。謂因縁性乃至増上縁性｣ 論。
T1822_.41.0574b01: 此中性者是縁種類 釋上性也 界性之名
T1822_.41.0574b02: 是種類別義。如十八界等。即顯四種類
T1822_.41.0574b03: 別立四縁也 正理釋云。此中縁性即是
T1822_.41.0574b04: 四縁。如四所居即所居性。爲顯種類故説
T1822_.41.0574b05: 性言。意辨諸縁隨事差別有無量體。然
T1822_.41.0574b06: 括其義。無非攝入四種類中。謂一切縁
T1822_.41.0574b07: 無過此性｣ 論。於六因内至是因縁性。
T1822_.41.0574b08: 自此已下釋四縁體性也。此文第一釋因縁
T1822_.41.0574b09: 體 若依婆沙。能作因中四大造色五因。
T1822_.41.0574b10: 亦因縁性。此中略也。唯説全因相攝。故婆
T1822_.41.0574b11: 沙一百七云。因縁者。如種子法。等無間縁
T1822_.41.0574b12: 者。如開避法。所縁縁者。如任杖法。増上縁
T1822_.41.0574b13: 者。如不障礙法 准此四義攝法不盡。
T1822_.41.0574b14: 如有力能作。非唯不障故。婆沙十六云。問
T1822_.41.0574b15: 爲因攝縁。縁攝因耶。答互相攝。謂前五因
T1822_.41.0574b16: 是因縁。能作因是餘三縁。有作是説。縁攝
T1822_.41.0574b17: 因。非因攝縁。謂前五因是因縁。能作因是
T1822_.41.0574b18: 増上縁。等無間縁･及所縁縁。非因所攝
T1822_.41.0574b19: 然無評家。今詳二説不同意者 前師兼
T1822_.41.0574b20: 有作用爲能作因。除五因外所有作用。皆
T1822_.41.0574b21: 能作因攝。由此開避･任杖之用亦能作因
T1822_.41.0574b22: 攝 後師取不障礙義爲能作因。故即六因
T1822_.41.0574b23: 攝用不盡。由斯不障礙是増上縁義。非
T1822_.41.0574b24: 是開避･及任＊杖義。今詳二説相攝爲善
T1822_.41.0574b25: 問若爾何故。顯宗論云。六因･四縁體雖無
T1822_.41.0574b26: 別而義有異。且等無間･及所縁縁既非因
T1822_.41.0574b27: 攝。故知餘二義亦有殊。縁義等故與因皆
T1822_.41.0574b28: 別。故有總辨因･縁異言。因謂能生。縁能
T1822_.41.0574b29: 長養。猶如生･養二母差別。又縁攝助因方能
T1822_.41.0574c01: 生。生已相續縁力長養故。或有説因唯有
T1822_.41.0574c02: 一。縁乃衆多。猶如種子･糞･土等異。又因不
T1822_.41.0574c03: 共。共者是縁。如眼。如色。又作自事名
T1822_.41.0574c04: 因。若作他事名縁。如種･糞等。又能引起
T1822_.41.0574c05: 名因。能任持者名縁。如花。如蔕。又近名
T1822_.41.0574c06: 因。遠者名縁。如珠。如日。又因能生。縁者
T1822_.41.0574c07: 能辨。如酪出生蘇。人鑚器能辨。又正有
T1822_.41.0574c08: 義名因。能助顯發名縁。如字界･字縁於義
T1822_.41.0574c09: 有差別。如斯等類差別衆多。是故因･縁別
T1822_.41.0574c10: 立名想。此總意顯因親･縁疎。故因親中親
T1822_.41.0574c11: 五･疎一。疎縁之中疎三･親一。已隨理･教略
T1822_.41.0574c12: 辨諸縁 論既此説何理證知相攝爲善
T1822_.41.0574c13: 答總説因之與縁非無有異。因是親稱。
T1822_.41.0574c14: 縁是疎名。六因之中五是親故以親名同。四
T1822_.41.0574c15: 縁之中三是疎故以疎名同。然因中有疎。
T1822_.41.0574c16: 謂能作因。縁中有親因縁也。不可以縁義
T1822_.41.0574c17: 疎故因縁疎能作。不可以因義親故能作
T1822_.41.0574c18: 親因縁。故顯宗云。六因･四縁體雖無別而
T1822_.41.0574c19: 義有異。又准婆沙云。我説作用以爲因･
T1822_.41.0574c20: 果。諸法實體恒無轉變。非因･果故 准此
T1822_.41.0574c21: 故知。因縁以作用爲體。作用既一故知
T1822_.41.0574c22: 無＊異 又顯宗云。且等無間･及所縁縁既
T1822_.41.0574c23: 非因攝。故知餘二義亦有殊。縁義等故 今
T1822_.41.0574c24: 詳此説義有餘也。以一師説因不攝二縁
T1822_.41.0574c25: ＊即謂因縁･及増上縁。因亦不攝。何不以
T1822_.41.0574c26:
T1822_.41.0574c27:
T1822_.41.0574c28:
T1822_.41.0574c29:
T1822_.41.0575a01: 因縁･増上是因攝故。二縁亦合攝在因
T1822_.41.0575a02: 中 又此二縁。婆沙兩師同許攝在因中。
T1822_.41.0575a03: 二縁。一師説攝。一説不攝。如何以一師偏
T1822_.41.0575a04: 義例破兩師之義 又一師説因不攝等
T1822_.41.0575a05: 無間縁･所縁縁者。有別意也。能作因有二
T1822_.41.0575a06: 義。一但不障。二兼有力。若但取不障即唯
T1822_.41.0575a07: 攝増上。若兼作用即攝三縁。由此二師
T1822_.41.0575a08: 説有差別 又顯宗引餘處釋因･縁別義
T1822_.41.0575a09: 云。因如生母･種子等。縁如養母･糞土等者。
T1822_.41.0575a10: 此説親因爲因。疎因名縁。如婆沙問四大
T1822_.41.0575a11: 造色爲是因義。爲是縁義。此以因縁爲因
T1822_.41.0575a12: 義。増上爲縁義。豈即因義是六因。縁義是四
T1822_.41.0575a13: 縁耶。又能作因中。親謂四大造色。根識依等。
T1822_.41.0575a14: 疎謂但不障礙。等無間縁･及所縁縁。若言
T1822_.41.0575a15: 疎故不攝入因。豈疎但不＊障礙若言親
T1822_.41.0575a16: 故不攝入因。豈得親於根識依等。故知説
T1822_.41.0575a17: 不攝者是有餘説。諸論皆言除能作因
T1822_.41.0575a18: 所餘五因是因縁性。性是體義。類義。此類
T1822_.41.0575a19: 之法是因縁體。又婆沙云。増上縁如不障
T1822_.41.0575a20: 法。解能作因亦云不障。故知同也。豈可
T1822_.41.0575a21: 因不障縁不障。二不同也。一種不障豈得
T1822_.41.0575a22: 有親有疎 有人於此全不開悟。自問答
T1822_.41.0575a23: 云。於二説中明其相攝。爲約體説。爲約
T1822_.41.0575a24: 用説。若約體説。應能作因攝彼四縁。増上
T1822_.41.0575a25: 一縁攝彼六因。體皆寛故。若約用説。六因･
T1822_.41.0575a26: 四縁作用各別。如何相攝。解云。夫六因･四縁
T1822_.41.0575a27: 展轉相攝有其二義。一約體以明。二據用
T1822_.41.0575a28: 相似。婆沙初師約體以明。因縁攝五。能作攝
T1822_.41.0575a29: 三。若據能作體寛實攝四縁。増上體寛能
T1822_.41.0575b01: 攝六因。所以但言能作攝三。増上攝一者。
T1822_.41.0575b02: 此師意説。六因･四縁相對明攝。且據一相
T1822_.41.0575b03: 攝體盡。即休故説因縁攝五。能作攝三。
T1822_.41.0575b04: 爲能作因外有餘五因。増上縁外有餘三
T1822_.41.0575b05: 縁。明其相攝。故不別説能作攝四。増上
T1822_.41.0575b06: 攝六。問若據體性明相攝者。體性恒有。是
T1822_.41.0575b07: 即六因･四縁無別。如何相攝。故婆沙云。我
T1822_.41.0575b08: 説作用以爲因果。諸法實體恒無轉變。非
T1822_.41.0575b09: 因果故 解云。據體無變。因與縁同。以體
T1822_.41.0575b10: 從用。故説差別。若婆沙第二師･及此論。據
T1822_.41.0575b11: 用相似以辨相攝。若論六因･四縁作用各
T1822_.41.0575b12: 別。互不相攝。然説因縁攝五因。増上攝能
T1822_.41.0575b13: 作因者。據用相似以明相攝也。其等無間･
T1822_.41.0575b14: 及所縁縁。不似因故。故因不攝 詳其此
T1822_.41.0575b15: 釋未得論意。一何諸徳總無覺者。論既皆
T1822_.41.0575b16: 云五因是因縁性。如何説是以爲似也。又
T1822_.41.0575b17: 不障之義是能作因。亦是増上縁義。因之不
T1822_.41.0575b18: 障。與縁不障。有何差別而言相似非即是
T1822_.41.0575b19: 也。又言相似故攝。及云且據一相攝體
T1822_.41.0575b20: 盡。即休者。憑何經･論。復有何例。又能
T1822_.41.0575b21: 作因體即四縁體。因縁何疎能作唯三縁。又
T1822_.41.0575b22: 増上縁即六因體。五因何疎。増上獨攝能作。
T1822_.41.0575b23: 准此解釋未爲當理 問四大造色生等
T1822_.41.0575b24: 五因。爲是因縁。爲是増上 答准婆沙一
T1822_.41.0575b25: 百三十一云。大種與所造色爲幾縁。答因･
T1822_.41.0575b26: 増上。因謂生因･依因･立因･持因･養因。増上
T1822_.41.0575b27: 者謂不礙。及唯無障 解云。是釋發智文。
T1822_.41.0575b28: 此是約四縁作論。言因者是因縁也。婆沙
T1822_.41.0575b29: 一百二十七云。問造是何義。爲是因義。爲
T1822_.41.0575c01: 縁義耶。設爾何失。倶見其過。若是因義。
T1822_.41.0575c02: 此四大種於所造色五因皆無。如何可言
T1822_.41.0575c03: 能造諸色。若是縁義。諸所造色各除自體
T1822_.41.0575c04: 餘一切法。無不皆是此増上縁。如何但言
T1822_.41.0575c05: 大種所造答應作是説。造是因義。問此於
T1822_.41.0575c06: 造色五因皆無。如何＊因義。答雖同類等五
T1822_.41.0575c07: 因皆無。而別有餘五種因義。謂生･因･依
T1822_.41.0575c08: 因･立因･持因･養因。由此能造。有餘師言。
T1822_.41.0575c09: 造是縁義。問諸所造色各除自體餘法皆
T1822_.41.0575c10: 是増上縁。如何但言大種所造。答増上縁
T1822_.41.0575c11: 義有親。有疎。有近。有遠。有合。有不合。
T1822_.41.0575c12: 有在此生。有在餘生。諸親近等説名爲
T1822_.41.0575c13: 因。諸疎遠等説名爲縁。由此義故。説諸
T1822_.41.0575c14: 大種與所造色爲因･増上。亦無違理 又
T1822_.41.0575c15: 五事論亦叙兩説竝無評文 今詳兩
T1822_.41.0575c16: 説。前師爲正。所以知然。發智既約四縁問
T1822_.41.0575c17: 答。如何實是増上縁而答是因縁。更無此
T1822_.41.0575c18: 例故 若爾何故論説五因因縁。此非同類
T1822_.41.0575c19: 等五因。如何是因縁攝 答此與同類等五
T1822_.41.0575c20: 因。義不同故非五因攝。生果力用分同五
T1822_.41.0575c21: 因。不同餘増上縁。故是因縁。由此本論説
T1822_.41.0575c22: 十因爲因縁。一爲増上 問若爾何不説
T1822_.41.0575c23: 十一因而但説六 答生等五因＊因義別故。
T1822_.41.0575c24: 若法爲因果通三界四蘊･五蘊。此中説之。
T1822_.41.0575c25: 造色之因唯二界果一蘊少分。由斯不説。
T1822_.41.0575c26: 又若法爲因通多蘊共果。此中説之。四大
T1822_.41.0575c27: 爲因唯是一蘊少分＊共果。此中不説。由斯
T1822_.41.0575c28: 倶有因等五因之外。不別建立生等五因。故
T1822_.41.0575c29: 入能作因攝。由此造色力用。勝餘三縁。故
T1822_.41.0576a01: 入因縁中攝。若開出生等五因。即有十因
T1822_.41.0576a02: 爲因縁也。諸論竝據全因相攝。故説五因
T1822_.41.0576a03: 爲因縁也。應更思之｣ 論。除阿羅漢至
T1822_.41.0576a04: 等無間縁性。第二釋等無間縁也。此文是
T1822_.41.0576a05: 出等無間縁體也 謂一切已生即是過去･
T1822_.41.0576a06: 現在心･心所法。唯除羅漢臨涅槃心。雖是
T1822_.41.0576a07: 已生非等無間。無後心故｣ 論。此縁
T1822_.41.0576a08: 生法至等無間名。釋等無間縁名｣ 論
T1822_.41.0576a09: 由此色等至不等生故。廢立縁體。謂心･心
T1822_.41.0576a10: 所前後體一名之爲等。中無間隔名爲無
T1822_.41.0576a11: 間。等而無間名等無間。色･不相應即不如
T1822_.41.0576a12: 是。雖無間生體不一故。雜亂而生非等無
T1822_.41.0576a13: 間。正理引婆沙説云。心･及心所所依･所
T1822_.41.0576a14: 縁･行相有礙。由斯故立等無間縁。色･不
T1822_.41.0576a15: 相應無如是事。故不立彼爲此縁體下自
T1822_.41.0576a16: 釋云 謂一所依･所縁･行相。定無有二識
T1822_.41.0576a17: 等竝生。故必由前與處方起。若前爲礙
T1822_.41.0576a18: 後不得生。由此證知。唯心･心所前能爲後
T1822_.41.0576a19: 等無間縁 又云 然約開避。及據牽生
T1822_.41.0576a20: 立此縁體。故極微等雖前避後而非此縁。
T1822_.41.0576a21: 心等相生有定･不定。故知亦據有力牽生。
T1822_.41.0576a22: 現見一心前後相續。雖前避後其理皆同。而
T1822_.41.0576a23: 生･不生有定･不定。且生定者。謂世第一法
T1822_.41.0576a24: 心之無間。生苦法智忍 乃至廣説 問
T1822_.41.0576a25: 曰若前･後體一中無間隔。前與後處後方
T1822_.41.0576a26: 得生。及後定生。此證有力能牽引者。命根
T1822_.41.0576a27: 相生亦前後體一。中無間隔。前與後處。
T1822_.41.0576a28: 後方得生。亦是定生。此命即是有力牽生。何
T1822_.41.0576a29: 故不立等無間縁 正理釋云。此例不然。
T1822_.41.0576b01: 命與生體倶先行力所引生故。謂此命根。
T1822_.41.0576b02: 非無間滅命力所引。要是先位所作行業力
T1822_.41.0576b03: 所引生。既爾命根應一念頃一切頓起。一切
T1822_.41.0576b04: 同依一念行業力所引故。先業所引心･心所
T1822_.41.0576b05: 法起。應不藉等無間縁。且諸命根無頓起
T1822_.41.0576b06: 失。即由業力生次定故。因果法爾一刹那
T1822_.41.0576b07: 業引多刹那異熟令起。又無用故命不頓
T1822_.41.0576b08: 生。謂爲任持衆同分故引命根起。一命相
T1822_.41.0576b09: 續足能任持。多便無用。心･心所法雖先業
T1822_.41.0576b10: 引。而非不待等無間縁。託諸根･境而得
T1822_.41.0576b11: 生故。既託根･境和合故生。設多竝生亦非
T1822_.41.0576b12: 無用。然無第二等無間縁。故同類中無二
T1822_.41.0576b13: 倶起。又心･心所非唯先業力所引生。異熟･
T1822_.41.0576b14: 及餘雜亂起故。若不更託等無間縁。應一
T1822_.41.0576b15: 刹那有多倶起。謂命根體唯是異熟。唯由先
T1822_.41.0576b16: 業力所引生。可言同類定次而起。心･心所
T1822_.41.0576b17: 法無如是事。異熟滅已有等流生。等流無
T1822_.41.0576b18: 間有刹那起。或起異熟非定同類。故心･心
T1822_.41.0576b19: 所雖有異熟生。而亦不可言與命根等。
T1822_.41.0576b20: 是故唯等常無間生名等無間。以此與此
T1822_.41.0576b21: 爲縁故説 准上論文。等無間縁總有多
T1822_.41.0576b22: 義以簡諸法。一有開避與處後方得生。
T1822_.41.0576b23: 不開避後後即不生 二有牽引後力
T1822_.41.0576b24: 三體等 四有生無間隔與後作縁。簡命
T1822_.41.0576b25: 根等。由此唯心･心所立等無間縁也 正理
T1822_.41.0576b26: 論云。譬喩論師説諸色法如心･心所法有
T1822_.41.0576b27: 等無間縁。見乳･醅種･花。生酪･酢･芽･果。
T1822_.41.0576b28: 如心･心所前滅後生。故知諸色有此縁義。
T1822_.41.0576b29: 又無經説唯心･心所。能爲此縁故立此縁。
T1822_.41.0576c01: 定非色者是虚妄執 正理論中廣破此執。
T1822_.41.0576c02: 今此論明色非等無間縁。亦是破譬喩師
T1822_.41.0576c03: 執｣ 論。謂欲界色至等無間縁。指事釋
T1822_.41.0576c04: 也 或欲界後生欲界･色界二無表色者。謂
T1822_.41.0576c05: 身在欲界入有漏六禪也 或欲界･無漏
T1822_.41.0576c06: 二無表色。謂無漏六禪也。道･定二戒不竝
T1822_.41.0576c07: 起故。無欲界後起三種無表｣ 論。尊者
T1822_.41.0576c08: 世友至等無間縁。叙＊異説也。由一身中先
T1822_.41.0576c09: 有一長養色相續不斷。後有第二長養色
T1822_.41.0576c10: 生不相違害故。不立等無間縁。此師釋意。
T1822_.41.0576c11: 闕開避義。及雜亂不等故。不立等無間縁｣
T1822_.41.0576c12: 論。大徳復言至多所蔭映。此大徳以
T1822_.41.0576c13: 前･後･多･少不等故。非等無間縁｣ 論。豈
T1822_.41.0576c14: 不心所至三摩地等難也。色以前後不等非
T1822_.41.0576c15: 是等無間縁。心所亦前後不等。如何是等無
T1822_.41.0576c16: 間縁｣ 論。此於異類至無非等過。釋也
T1822_.41.0576c17: 言其等者據自類説。非不同類｣ 論。
T1822_.41.0576c18: 豈唯自類至等無間縁。難也。豈是唯自類爲
T1822_.41.0576c19: 等無間縁。因何等義唯約自説｣ 論。不
T1822_.41.0576c20: 爾云何至以説等義。答也｣ 論。唯執同類
T1822_.41.0576c21: 至爲縁故起。叙異執也。彼相似同類爲等
T1822_.41.0576c22: 無間縁。非異類也｣ 論。彼説非善至而得
T1822_.41.0576c23: 生故。破異＊執也。無始已來未曾起無漏心。
T1822_.41.0576c24: 初無漏心應闕等無間縁｣ 論。不相應行
T1822_.41.0576c25: 至倶現前故。明不相應雜亂故非等無間縁｣
T1822_.41.0576c26: 論。何縁不許至無前後故。明未來世
T1822_.41.0576c27: 無等無間縁也｣ 論。如何世尊至此法應
T1822_.41.0576c28: 生。外難。未來既無前後。如何佛知次第而
T1822_.41.0576c29: 生｣ 論。比過現法而現知故。此有部略
T1822_.41.0577a01: 答也｣ 論。傳説世尊至而非比智。雖比
T1822_.41.0577a02: 過･現而知未來。而非比知。是現證也｣
T1822_.41.0577a03: 論。由佛比類至故非比智。釋也。雖比過去
T1822_.41.0577a04: 知其未來。是現證知。非如見烟知火而不
T1822_.41.0577a05: 見。火如見其烟尋烟見火｣ 論。若爾
T1822_.41.0577a06: 世尊至應不能知。論主破也｣ 論。有餘
T1822_.41.0577a07: ＊復言至靜慮通慧。又叙異説｣ 論。若爾
T1822_.41.0577a08: 至非爲現證。論主破也｣ 論。故如經部至
T1822_.41.0577a09: 此説爲善。論主破有部二説。評取經部義
T1822_.41.0577a10: 也 論。如世尊説至不可思議。未來之法無
T1822_.41.0577a11: 其前後。佛知前後。不可思議。如芥子納須
T1822_.41.0577a12: 彌。毛孔納江海。因何小不得容大。是不
T1822_.41.0577a13: 可思議不可解釋。此亦如是。法無前後而
T1822_.41.0577a14: 知前後。是不可思議。亦不可解釋｣
T1822_.41.0577a15: 論。若於未來至不生餘法。外難。若爾未來
T1822_.41.0577a16: 世無前後者。因何未來如是次第｣ 論。
T1822_.41.0577a17: 若此法生至等無間縁。釋也。謂法雖無前
T1822_.41.0577a18: 後有相繋屬。金剛喩定盡智等法。相繋＊屬
T1822_.41.0577a19: 故次後而起。如世第一法與苦法忍位。已
T1822_.41.0577a20: 前是事相定。非刹那定。有多苦法忍未定
T1822_.41.0577a21: 前後。至増上忍方刹那定。此顯世第一法
T1822_.41.0577a22: 定在一切苦法忍前。以至生相。世第一法
T1822_.41.0577a23: 決定在前故｣ 論。諸阿羅漢至非等無間
T1822_.41.0577a24: 縁。問也｣ 論。無餘心等續此起故。答也｣
T1822_.41.0577a25: 論。豈不如是至應不名意難也｣ 論。
T1822_.41.0577a26: 意是依所顯至等無間縁。通也｣ 論。若法
T1822_.41.0577a27: 與心至心無間耶。已下兩重四句分別。此文
T1822_.41.0577a28: 是四句家問。若法與心爲等無間者。是
T1822_.41.0577a29: 從心等無間縁生也 彼法亦是心無間耶
T1822_.41.0577b01: 者。續心後起中間無餘物隔也｣ 論。應
T1822_.41.0577b02: 作四句至二定刹那答也。此是心等無間縁
T1822_.41.0577b03: 生非心無間。出二定心隔二定故 言第
T1822_.41.0577b04: 二等。等取第三位等。乃至百千刹那。此
T1822_.41.0577b05: 由隔初刹那等定故非心無間也｣ 論。
T1822_.41.0577b06: 第二句者。至生住異滅。此是心無間非心
T1822_.41.0577b07: 等無間縁生也。四相不從無間縁生故。初
T1822_.41.0577b08: 刹那定･及心位四相與心無間隔故。是心
T1822_.41.0577b09: 無間非心等無間也｣ 論。第三句者至心･
T1822_.41.0577b10: 心所法。此是心等無間縁生。是心･心所故。
T1822_.41.0577b11: 是心無間從心生中間無隔故｣ 論。第
T1822_.41.0577b12: 四句者至生住異滅。此非心等無間是不
T1822_.41.0577b13: 相應故。非心無間中間隔二定故｣ 論。
T1822_.41.0577b14: 若法與心至爲無間耶。第二四句問也｣
T1822_.41.0577b15: 論。應作四句至第二句。答也。准前第三句是
T1822_.41.0577b16: 從等無間縁生。亦心無間。此第一句。是從
T1822_.41.0577b17: 心等無間生。非定無間初刹那定･及＊心位。
T1822_.41.0577b18: 皆從心等無間生非次定後起故。是今第
T1822_.41.0577b19: 一句也。前第四是不從心等無間縁生。亦
T1822_.41.0577b20: 非心無間。二定第二刹那･及出定心上四相。
T1822_.41.0577b21: 此皆非心等無間。是次定後起故。是今第二
T1822_.41.0577b22: 句｣ 論。即前第一至第四句 前第一句
T1822_.41.0577b23: 者。是定第二等刹那等･及出定心 此從
T1822_.41.0577b24: 心等無間生。亦次定後起故。爲今第三句
T1822_.41.0577b25: 前第二句者。謂初刹那定上四相。及有心
T1822_.41.0577b26: 位心。心所上四相 此非心等無間生非
T1822_.41.0577b27: ＊次定後起。故爲今第四句｣ 論。從二定
T1822_.41.0577b28: 出至等無間耶。問也｣ 論。中間不隔心
T1822_.41.0577b29: 心所故。答也 言。無間者。不隔心･心所故
T1822_.41.0577c01: 非謂不隔二定 婆沙一百一十一云。問
T1822_.41.0577c02: 何故不説無想異熟耶 有多答。一説云
T1822_.41.0577c03: 若由心力無間引起不雜亂者。可名爲心
T1822_.41.0577c04: 等無間法。無想異熟是異熟因力所引起任
T1822_.41.0577c05: 運而轉。非入彼心勢力所引。故不名心等
T1822_.41.0577c06: 無間法。問若爾異熟心･心所法。亦異熟因力
T1822_.41.0577c07: 所引起任運而轉。應不名心等無間法。答
T1822_.41.0577c08: 自類相引有勝勢力不同彼故。倶是相應
T1822_.41.0577c09: 有所依等説名自類。問何故二無心定是心
T1822_.41.0577c10: 等無間法。而非心等無間縁耶。答彼由心
T1822_.41.0577c11: 加行功用勤勞所引得故。名心等無間法。
T1822_.41.0577c12: 與心相違遮斷心故。非心等無間縁。又説。
T1822_.41.0577c13: 彼由心勢力所引起故。名等無間法。不相
T1822_.41.0577c14: 應。無所依。無行相。無所縁故。非心等無
T1822_.41.0577c15: 間縁。問何故二無心定。前後相似無亂續生。
T1822_.41.0577c16: 而前非後等無間縁。答由入定心勢力所引
T1822_.41.0577c17: 不由前念力所引生。故前非後等無間縁。
T1822_.41.0577c18: 問若爾異熟心･心所法。由異熟因勢力引起
T1822_.41.0577c19: 任運而轉。前應非後等無間縁。答心･心所
T1822_.41.0577c20: 法是相應。有所依有行相有所縁故。前念
T1822_.41.0577c21: 於後有勝勢力引發開避。故皆是後等無間
T1822_.41.0577c22: 縁。不相應行與此相違。不可爲例 又一
T1822_.41.0577c23: 百九十六解等無間縁中云。此中有説。若
T1822_.41.0577c24: 前法未至已生位然不與後法作等無
T1822_.41.0577c25: 間縁。若至便作。若爾者有心位可爾。無心位
T1822_.41.0577c26: 云何可爾。答此中説有心位不説餘位。有
T1822_.41.0577c27: 説。設依無心位説亦無有過。謂入定心現
T1822_.41.0577c28: 在前時。頓取諸定･及出定心果。亦與最初
T1822_.41.0577c29: 刹那定果。後諸刹那･及出定心生時。與果非
T1822_.41.0578a01: 取先已取故。評曰。彼不應作是説。所以
T1822_.41.0578a02: 者何。無有等無間縁異時取果異時與果。若
T1822_.41.0578a03: 此時取果即此時與果故 准此評家。入二
T1822_.41.0578a04: 定心過去取果。若不爾者。第二刹那二定･
T1822_.41.0578a05: 及出定心。未至正生如何取果。若爾即正
T1822_.41.0578a06: 理與婆沙相違。正理論云。諸作是説。入二
T1822_.41.0578a07: 定心滅入過去。方能漸取第二念等定･及
T1822_.41.0578a08: 出心。彼入定心應非過去。夫取果者是牽
T1822_.41.0578a09: 果名。諸牽果能是行作用。依行作用立三
T1822_.41.0578a10: 世別。若有作用非現在者。豈不便壞世
T1822_.41.0578a11: 別所依 准此論與婆沙正義相違。今＊詳。
T1822_.41.0578a12: 正理所説不及婆沙。處處文説等無間縁。
T1822_.41.0578a13: 若取果已決定果生。無能迴者。若等無間
T1822_.41.0578a14: 縁唯現取果者。若取果已果決定生 如有
T1822_.41.0578a15: 期心聞鐘聲而出定者。本期心出定唯
T1822_.41.0578a16: 至齋時。後＊遇別縁遂不聲鐘。其定即經
T1822_.41.0578a17: 多時不出 當入定心現在前時。爲取多
T1822_.41.0578a18: 時定。爲取少時定。若取多時定即不應少
T1822_.41.0578a19: 時出。無量刹那定不生故。若取少時定即
T1822_.41.0578a20: 不應多時不出。無量刹那定先不取故
T1822_.41.0578a21: ＊故知婆沙理長。取果名現在者。據因縁等
T1822_.41.0578a22: 説不據等無間縁等｣ 論。如是已釋至
T1822_.41.0578a23: 隨其所應。第三釋所縁縁。此出法體｣
T1822_.41.0578a24: 論。謂如眼識至爲所縁縁。指事釋也｣論。
T1822_.41.0578a25: 若法與彼法至其相一故。明一切法爲所縁
T1822_.41.0578a26: 也｣ 論。譬如薪等至相無異故。擧喩顯
T1822_.41.0578a27: 也｣ 論。心心所法至如是決定耶。此明三
T1822_.41.0578a28: 定。問也。於所縁有三定。於所依亦有三
T1822_.41.0578a29: 定耶｣ 論。應言亦有至與所依相離。答
T1822_.41.0578b01: 也｣ 論。有説在過去亦親附所依。述異
T1822_.41.0578b02: 釋也 正理論云。所縁縁性應説是何。謂心
T1822_.41.0578b03: 所縁。即一切法。離心･心所所縁境外決定
T1822_.41.0578b04: 更無餘法可得。謂一切法是心･心所生所攀
T1822_.41.0578b05: 附故曰所縁。即此所縁是心･心所發生縁故
T1822_.41.0578b06: 名所縁縁 准此論即是以所縁爲縁故。
T1822_.41.0578b07: 名所縁縁。除心･心所自餘生法。皆不攀
T1822_.41.0578b08: 附所縁境生故無所縁 今應略釋三定
T1822_.41.0578b09: 之義 言處定者。謂眼等識唯縁色處不
T1822_.41.0578b10: 縁餘處 言事定者。謂縁青･黄等別。此
T1822_.41.0578b11: 山･此樹等異 刹那定者。謂縁此事一一刹
T1822_.41.0578b12: 那心･心所法。皆悉決定。五識大意同也
T1822_.41.0578b13: 識處定者。謂＊縁十二處意識各各不同。
T1822_.41.0578b14: 非唯望法處也。事定者。謂一一處中隨彼
T1822_.41.0578b15: 彼事各各有異。刹那定者･謂一一事中於
T1822_.41.0578b16: 其所縁念念各別 所依定者。謂五識身各
T1822_.41.0578b17: 依自根名爲處定。言事定者。於一根中
T1822_.41.0578b18: 復有多類。謂有四性･男･女･非男女等。及
T1822_.41.0578b19: 六趣等根。修得･生得等。各各不同。刹那定
T1822_.41.0578b20: 者。謂依此事之根念念各別 意根處定
T1822_.41.0578b21: 者。謂唯依意不依餘根。事定者。謂世第
T1822_.41.0578b22: 一法唯與苦法智忍爲依。金剛喩定唯與盡
T1822_.41.0578b23: 智爲依。刹那定者。謂多刹那。世第一法於
T1822_.41.0578b24: 忍位前無刹那定。至増上忍有刹那定｣
T1822_.41.0578b25: 論。如是已釋至増上縁故。此出増上縁
T1822_.41.0578b26: 體＊准此論云即増上縁。故知縁即因也。
T1822_.41.0578b27: 若是相似何得言即｣ 論。此縁體廣至増
T1822_.41.0578b28: 上縁故。此釋名也 正理論云。増上縁性即
T1822_.41.0578b29: 能作因。以能作因因義細故。無邊際故。
T1822_.41.0578c01: 攝一切法。若此於彼不礙令生。是能作因
T1822_.41.0578c02: 増上縁義 准此論文因･縁無別 對三
T1822_.41.0578c03: 縁義此類最多。所作寔繁故名増上。豈不増
T1822_.41.0578c04: 上攝法普周。寧復對三言 此増上非對三
T1822_.41.0578c05: 體立増上名。何者對三義用而立。諸縁義
T1822_.41.0578c06: 用互不相通。諸縁體性更互相雜。如増上
T1822_.41.0578c07: 縁。義類無量所作繁廣。餘三不然。故此獨
T1822_.41.0578c08: 標増上縁稱 准上論文。能作因用即増上
T1822_.41.0578c09: 縁。又因縁唯據作用而立。體雖相雜其用
T1822_.41.0578c10: 各別。即六因用束作四縁。縁名雖疎非別
T1822_.41.0578c11: 因用。又説因･縁相攝不據體論。説用相
T1822_.41.0578c12: 攝亦非據似。皆言相即。及説是故不障
T1822_.41.0578c13: 礙生名能作因。即説不障爲増上縁 有
T1822_.41.0578c14: 人兩釋。或云因縁相攝就體性證。但據攝
T1822_.41.0578c15: 盡。即休 全無憑據 及云。若用相攝據
T1822_.41.0578c16: 似而説 此亦非理。一種無障因･縁何別。
T1822_.41.0578c17: 而説不同據似相攝｣ 論。既一切法至
T1822_.41.0578c18: 何獨體廣。問也｣ 論。倶有諸法至爲増上
T1822_.41.0578c19: 縁故。答也。如文可解｣ 論。頗有法於法
T1822_.41.0578c20: 全非四縁不。此問答分別也｣ 論。有謂至
T1822_.41.0578c21: 於無爲。答也 自性於自性者。此無六因･四
T1822_.41.0578c22: 縁用也 於他性亦有謂有爲於無爲無爲
T1822_.41.0578c23: 於無爲者。四縁與生法爲縁。無爲無生。所
T1822_.41.0578c24: 以有爲望無爲。無爲望無爲。非四縁也
T1822_.41.0578c25: 論。如是諸縁至而興作用。第二四縁果至
T1822_.41.0578c26: 何位而能＊興也。不明取果。＊准正理論意
T1822_.41.0578c27: 與果但是功能。此名作用者。即説＊功能
T1822_.41.0578c28: 爲作用也｣ 論曰至有作用故。釋因縁
T1822_.41.0578c29: 中二因也。倶有･相應於現在法能與果故。
T1822_.41.0579a01: 現在之法名爲滅時。言令倶生法有作用
T1822_.41.0579a02: 故。即是令倶生果能取與果。雖説諸因是
T1822_.41.0579a03: 與果時。然此二因義得兼二。尋其理趣住･
T1822_.41.0579a04: 滅同時。住時取果名現在故。若住別時滅
T1822_.41.0579a05: 時非取果。應非是現在｣ 論。所言三因
T1822_.41.0579a06: 至作用方興。釋因縁中三因也。此三種因於
T1822_.41.0579a07: 所生果至生相時。即能＊興故｣ 論。已説
T1822_.41.0579a08: 因縁至方取境故。此釋等無間縁。及所縁
T1822_.41.0579a09: 縁作用時也。前二因於滅時。三因於生
T1822_.41.0579a10: 時 今等無間縁於生時。所縁縁於滅時。
T1822_.41.0579a11: 故言相違 生時滅時者。是果至生時･滅
T1822_.41.0579a12: 時也 言。作用者。是與果也｣ 論。唯増上
T1822_.41.0579a13: 縁至一切無遮。釋増上縁也 増上縁。於
T1822_.41.0579a14: 果法滅時･生時皆＊與作用。故言一切無遮。
T1822_.41.0579a15: 由此頌中略而不説 或以於中有無果
T1822_.41.0579a16: 故所以不説
T1822_.41.0579a17: 論。已説諸縁至由幾縁生。此下第三一頌辨
T1822_.41.0579a18: 法生具縁多少也｣ 論曰至餘一切法。明
T1822_.41.0579a19: 心･心所四縁生也 問所縁縁等。果至滅時
T1822_.41.0579a20: 方興作用。如何説有由四縁生 答婆沙
T1822_.41.0579a21: 一百三十六説心･心所法四縁生 此言
T1822_.41.0579a22: 生者。起･未已滅總名生故 正理論云。豈
T1822_.41.0579a23: 不一縁･二因作用非於彼法生時即有。如
T1822_.41.0579a24: 何心等四縁故生。如何因縁具五因性。雖
T1822_.41.0579a25: 法滅位作用方成。而法生時非無功力。離
T1822_.41.0579a26: 此彼法必不生故。以心･心所必杖所縁。及
T1822_.41.0579a27: 託二因方得生故。若法與彼法。爲所縁或
T1822_.41.0579a28: 因無暫時非。本論説故｣ 論。滅盡無想
T1822_.41.0579a29: 至謂如前説。明此二定三縁生也 正理
T1822_.41.0579b01: 論云。豈不無想亦三縁生。是心･心所等無間
T1822_.41.0579b02: 故。亦應説爲心等無間。但非心等加行引
T1822_.41.0579b03: 生。故於此中廢而不説｣ 論。如是二定
T1822_.41.0579b04: 至非等無間縁。此明二定從心等無間生。
T1822_.41.0579b05: 礙心起故。不與心爲等無間縁 正理論
T1822_.41.0579b06: 云。二定何縁是心等無間。而不説是心等無
T1822_.41.0579b07: 間縁。由心等力所引生故。如心･心所生必
T1822_.41.0579b08: 繋屬前滅心故。非如色法可與餘心倶
T1822_.41.0579b09: 時轉故。非如得等可有雜亂倶現前故。非
T1822_.41.0579b10: 如生等是餘伴故。然心方便加行引生故。
T1822_.41.0579b11: 可説爲心等無間。與心等起定相違害故。非
T1822_.41.0579b12: 心等等無間縁｣ 論。餘不相應至二縁所
T1822_.41.0579b13: 生。此明餘色･不相應法｣ 論。一切世間
T1822_.41.0579b14: 至一因所起。此結正非邪也。一切世間諸
T1822_.41.0579b15: 法。皆從如上所説六因･四縁所起 非如
T1822_.41.0579b16: 塗灰外道執自在天是作者等能生諸法
T1822_.41.0579b17: 非如勝論外道執我是實能爲作者･生者
T1822_.41.0579b18: 非如數論執自性亦名勝性爲諸法因
T1822_.41.0579b19: 非如是等一因所生｣ 論。此有何因。問
T1822_.41.0579b20: 也。此有何因知諸法從前諸因縁生。非
T1822_.41.0579b21: 自在等一因所起 下答有二因知諸法非
T1822_.41.0579b22: 一因生等｣ 論。若一切成至一因生。論
T1822_.41.0579b23: 主答也。若一切法生許由六因･四縁生義
T1822_.41.0579b24: 若成。豈不便捨一切世間由自在等一因
T1822_.41.0579b25: 生｣ 論。又諸世間至一因所起。第二因
T1822_.41.0579b26: 也。所以知諸法非一因生也 若許諸法
T1822_.41.0579b27: 一因而生。因既是一更無異因。其所生果應
T1822_.41.0579b28: 一時起非前後次第等 言次第等者。更
T1822_.41.0579b29: 等後過也｣ 論。若執自在至差別生故。
T1822_.41.0579c01: 此是非一因難｣ 論。或差別欲至無
T1822_.41.0579c02: 差別故。欲頓起難也｣ 論。若欲差別至
T1822_.41.0579c03: 一法爲因。即非一因違宗難也｣ 論。或
T1822_.41.0579c04: 所待因至應無邊際。致無窮難也｣ 論。
T1822_.41.0579c05: 若更不待至非次第生。欲生非次第難｣
T1822_.41.0579c06: 論。若許諸因至因縁正理。違邪順正難
T1822_.41.0579c07: 也｣ 論。若言自在至無差別故。欲位無
T1822_.41.0579c08: 別難也｣ 論。又彼自在至得何義利。生
T1822_.41.0579c09: 法無益難也｣ 論。若爲發喜至應非自在。
T1822_.41.0579c10: 發喜非自在難也｣ 論。於喜既爾至不
T1822_.41.0579c11: 可得故。於餘例喜難也｣ 論。或若自在
T1822_.41.0579c12: 至此自在爲。生苦自在無用難也。既爲發
T1822_.41.0579c13: 喜生諸世間･地獄等趣。苦惱有情如何生
T1822_.41.0579c14: 喜｣ 論。依彼頌言至故名魯達羅。已下
T1822_.41.0579c15: 引外道頌證爲善説。自在苦惱有情發
T1822_.41.0579c16: 生自喜 由險利能燒者。彼外道説。有三
T1822_.41.0579c17: 阿素洛持三國土飛行空中。於自在天
T1822_.41.0579c18: 下過。其＊天不耐火箭射之。燒三國土一
T1822_.41.0579c19: 時倶盡。火箭險利能燒三國 可畏恒逼害
T1822_.41.0579c20: 者。以能貫人髑髏繋其頭頂又以龍縛
T1822_.41.0579c21: 臂。殺象取皮。此是可畏恒逼害也 樂食
T1822_.41.0579c22: 血肉膸者。是所食也 故名魯達羅者。自在
T1822_.41.0579c23: 天千名中一名也。此名暴惡｣ 論。又若信
T1822_.41.0579c24: 受至人功等事。此世間相違也｣ 論。若
T1822_.41.0579c25: 言自在至不見別用故。餘因世間見自在之力
T1822_.41.0579c26: 無人見也。但是明助自在之言｣ 論。
T1822_.41.0579c27: 或彼自在至應非自在。若待餘因能生諸
T1822_.41.0579c28: 法即非自在｣ 論。若執初起至猶如自
T1822_.41.0579c29: 在。又破轉計也｣ 論。我勝性等至應廣
T1822_.41.0580a01: 徴遣。類破餘也｣ 論。故無有法至自在
T1822_.41.0580a02: 等因。總結成＊也
T1822_.41.0580a03: 論。且止破邪至互爲因縁。結前起後｣
T1822_.41.0580a04: 論。前言餘法。已下第四一行頌明大種造色
T1822_.41.0580a05: 爲因多少也｣ 論曰至同類因義。釋第
T1822_.41.0580a06: 一句。明四大於異類大具其二因 若自
T1822_.41.0580a07: 類大唯有一因。謂同類因。水望於水非倶
T1822_.41.0580a08: 有因故｣ 論。大於所造至因之差別。此
T1822_.41.0580a09: 明大種與造色爲因也。謂有五因。謂生･
T1822_.41.0580a10: 依･立･持･養。此即於能作因中分出五因。若
T1822_.41.0580a11: 合説唯能作＊因。若別説即有其五｣ 論。
T1822_.41.0580a12: 從彼起故説爲生因 正理論云。爲生因者。
T1822_.41.0580a13: 從彼起＊故。如母生子｣ 論。生已隨逐至
T1822_.41.0580a14: 説爲依因。正理意同｣ 論。能任持故至
T1822_.41.0580a15: 説爲立因 正理論云。言立因者。能任持故。
T1822_.41.0580a16: 如地持物｣ 論。不斷因故説爲持因 正
T1822_.41.0580a17: 理論云。爲持因者。由彼力持令不斷故。
T1822_.41.0580a18: 如食持命｣ 論。増長因故説爲養因 正
T1822_.41.0580a19: 理論云。言養因者。能長彼故。猶如樹根
T1822_.41.0580a20: 水所沃潤 欲知五因力用不同。應觀五
T1822_.41.0580a21: 喩。生因如母生子。依因如弟子依師。立因
T1822_.41.0580a22: 如地持物。持因如食持命。養因如水潤
T1822_.41.0580a23: 樹根｣ 論。如是即顯至住長因性。總結
T1822_.41.0580a24: 也 母能起子。師能變弟子。地持萬物。食
T1822_.41.0580a25: 令命得住。水令樹得長。即是四大共爲五
T1822_.41.0580a26: 因正理論云。或生因者。一切大種生所造色。
T1822_.41.0580a27: 非離諸大種有造色生故。造色生已同
T1822_.41.0580a28: 類相續不斷位中。火爲依因能令乾燥不
T1822_.41.0580a29: 爛壞故。水爲立因能爲侵潤令不散
T1822_.41.0580b01: 故。地爲持因能任持彼令不墜故。風爲
T1822_.41.0580b02: 養因能引發彼令増長故。如是大種雖
T1822_.41.0580b03: 與所造無倶有等五種因義。而有生等五
T1822_.41.0580b04: 種別因。故與經･論無相違失｣ 論。諸
T1822_.41.0580b05: 所造色至眼根等果。明造色相望爲因多少
T1822_.41.0580b06: 也｣ 論。所造於大至大種果故。明所造
T1822_.41.0580b07: 與大種爲因多少
T1822_.41.0580b08: 論。前已總説至云何十二。已下重明等無
T1822_.41.0580b09: 間縁。於中有三。初明廣心。二明三種作意。
T1822_.41.0580b10: 三明得心多少。此第一明廣心 就中有
T1822_.41.0580b11: 二。一明十二心出入。後明二十心出入。此
T1822_.41.0580b12: 明十二心出入也 初一頌明總成十二。
T1822_.41.0580b13: 後四頌明相出入也｣ 論曰至合成十二。
T1822_.41.0580b14: 分三界及無漏心爲十二也
T1822_.41.0580b15: 論。此十二心互相生者。已下四一頌明十
T1822_.41.0580b16: 二心相出入也 三界心･心所法相生之例
T1822_.41.0580b17: 略有五種。一自界。二異界。三續生。四防定。
T1822_.41.0580b18: 五無漏 自界相生者。自界加行善心。不從
T1822_.41.0580b19: 異熟･威儀･工巧心生。自餘諸心皆得相生。
T1822_.41.0580b20: 唯除化心。唯與色界加行善心相生故 二
T1822_.41.0580b21: 異界心相生者。三界無覆無記心。不從異界
T1822_.41.0580b22: 心後起。唯除欲化心。亦不生異界心。除欲
T1822_.41.0580b23: 化心･及命終心。生得善心即不生異地心。
T1822_.41.0580b24: 除續生位。不從異地心生。唯除防定心。加
T1822_.41.0580b25: 行善心。向上唯生加行善。向下生欲通
T1822_.41.0580b26: 生得善。從生者從下･上加行善生 三續
T1822_.41.0580b27: 生心者。唯生得善･不善･有覆無記･異熟無
T1822_.41.0580b28: 記･威儀心爲命終心。唯不善有覆無記爲
T1822_.41.0580b29: 續生心。向上生除不善･有覆無記。向下生
T1822_.41.0580c01: 隨界所有 四防定心者。欲界生得･加行善
T1822_.41.0580c02: 説色染心後生。色界防定加行善心從無
T1822_.41.0580c03: 色染後生 五無漏心相生者。如下文説｣
T1822_.41.0580c04: 論曰至謂出觀時。明欲界善心也。准正
T1822_.41.0580c05: 理論。欲善生色善者。初生未曾得。後起通
T1822_.41.0580c06: 生離欲得｣ 論。染謂不善至餘無生理。
T1822_.41.0580c07: 明欲界染心也｣ 論。餘謂欲廛至能生彼
T1822_.41.0580c08: 染。明欲無覆無記心也｣ 論。色界善心
T1822_.41.0580c09: 至無覆無記。明色界善心也｣ 論。有覆
T1822_.41.0580c10: 從八至有覆無記。明色有覆心也｣ 論無
T1822_.41.0580c11: 覆從三至欲無色染明色無覆心也｣ 論。
T1822_.41.0580c12: 無色界善至并學無學。明無色善心也｣
T1822_.41.0580c13: 論。有覆無間至學無學心。明無色界有覆
T1822_.41.0580c14: 心也｣ 論。無覆如色説至及欲色染。明
T1822_.41.0580c15: 無色無覆心也｣ 論。學心從四至及無學
T1822_.41.0580c16: 一。明學心･無學心也
T1822_.41.0580c17: 論。説十二心至爲二十心。自下兩頌分十二
T1822_.41.0580c18: 心爲二十心｣ 論曰至故成二十。分十
T1822_.41.0580c19: 二爲二十心也。如文可解｣ 論。威儀路
T1822_.41.0580c20: 等至亦縁於聲。此明三心所縁境也。無記
T1822_.41.0580c21: 語亦是工巧心故。所以縁聲｣ 論。如是
T1822_.41.0580c22: 三心唯是意識 准此論文。威儀･工巧･通果
T1822_.41.0580c23: 三心唯是意識。非是五識 婆沙云。是威儀･
T1822_.41.0580c24: 工巧者説加行也。此説通果心唯意識。據
T1822_.41.0580c25: 化心説。明諸心相生亦唯意識｣ 論。有
T1822_.41.0580c26: 餘師説至十二處境。述異説也 婆沙亦有
T1822_.41.0580c27: 二説。與此論同。准威儀等發業心文。威儀
T1822_.41.0580c28: 唯縁色。工巧兼聲。如發善･惡業心
T1822_.41.0580c29: 今前師言縁四境･五境者。非正發業心。
T1822_.41.0581a01: 是前･後近心 與後師別者唯縁四境･五
T1822_.41.0581a02: 境名威儀等心。後師兼十二處也 言威
T1822_.41.0581a03: 儀路工巧處者。從所依得名。威儀多依
T1822_.41.0581a04: 路故。工巧多依處故｣ 論。如是二十至
T1822_.41.0581a05: 自色二心。此明欲界八心相生。如前分別｣
T1822_.41.0581a06: 論。次説色界至自界二心。此明色界六
T1822_.41.0581a07: 心相生｣ 論。次説無色至謂自界四。明
T1822_.41.0581a08: 無色界四心相生＊也｣ 論。次説無漏至及
T1822_.41.0581a09: 學無學。明二無漏心與諸心相生也｣
T1822_.41.0581a10: 論。復有何縁至生加行善。自此已下問答分
T1822_.41.0581a11: 別。此是問也｣ 論。勢力劣故至加行善心。
T1822_.41.0581a12: 答也。明三心不生加行善也 一勢力
T1822_.41.0581a13: 劣故。總三心也 二非作功用所引發故。
T1822_.41.0581a14: 異熟心也 三樂作功用引發工巧威儀轉故。
T1822_.41.0581a15: 後二心也 四總結也｣ 論出心不由至可
T1822_.41.0581a16: 能生彼。一因釋三無記從加行善心生也｣
T1822_.41.0581a17: 論若爾染汚至不相順故。難也。三心不
T1822_.41.0581a18: 順加行善。加行不從三心生。染汚加行性
T1822_.41.0581a19: 相違。如何染心生加行｣ 論雖爾厭倦至
T1822_.41.0581a20: 容起加行。答也。加行善心違煩惱故。極厭
T1822_.41.0581a21: 煩惱生加行善。三心不能生極厭故不順。
T1822_.41.0581a22: 不能生加行善｣ 論欲界生得至引生
T1822_.41.0581a23: 彼心。釋欲界散地生得善心。以明利故。從
T1822_.41.0581a24: 二無漏心･及色加行心起。色界定地生得不
T1822_.41.0581a25: 明利故。不從彼起。亦不生彼｣ 論又欲
T1822_.41.0581a26: 生得至無間而起。釋欲界生得。以明利＊故。
T1822_.41.0581a27: 能續色染後生防護彼定。色生得善定勝
T1822_.41.0581a28: 散劣。不明利故。不從無色染心生也｣
T1822_.41.0581a29: 論。作意有三至相應作意。第二明三作意。聖
T1822_.41.0581b01: 道相生自相･共相･勝解作意。如文可解
T1822_.41.0581b02: 即作意相應慧名之爲觀。前二從所觀爲
T1822_.41.0581b03: 名。第三從能觀相應勝解爲名。即舊名
T1822_.41.0581b04: 假想觀也。境隨心變心勝境故。決定印
T1822_.41.0581b05: 持名爲勝解｣ 論。如是三種至三種作意。
T1822_.41.0581b06: 明此三作意皆悉能與聖道相生 此言
T1822_.41.0581b07: 通其初･後。初入聖道決定唯是共相作意。
T1822_.41.0581b08: 如世第一等｣ 論。若作是説至念等覺分。
T1822_.41.0581b09: 顯順教也。此言倶者。是前後無間。非同
T1822_.41.0581b10: 時也。不淨觀是勝解作意。而與無漏覺支
T1822_.41.0581b11: 前後倶行。是相續義准此故知。勝解作意能
T1822_.41.0581b12: 入聖道。入難出易。但證其難｣ 論。有餘
T1822_.41.0581b13: 師説至通起三種。述異説也。此師意説入
T1822_.41.0581b14: 聖難唯共相作意。出心易故通三作意｣
T1822_.41.0581b15: 論。修不淨觀至念等覺分。餘師通經。此言
T1822_.41.0581b16: 倶者。依傳傳説起覺支｣ 論。有餘
T1822_.41.0581b17: 復言至共相作意。述第三師意也。此師以
T1822_.41.0581b18: 聖道是共相作意入出聖道還用共相作
T1822_.41.0581b19: 意｣ 論。若爾有依至起何作意。難後説
T1822_.41.0581b20: 也 夫出聖道於曾得心出。不於未曾得
T1822_.41.0581b21: 心出也。於欲界有曾得共相作意可從
T1822_.41.0581b22: 彼出。於色界中無異四善。別有曾得共
T1822_.41.0581b23: 相作意出聖道也。依未至･初定･中間靜
T1822_.41.0581b24: 慮。同是初定不隔遠故可依欲生。依第
T1822_.41.0581b25: 二乃至第四。入見道時聖道無間起何作
T1822_.41.0581b26: 意｣ 論。非起欲界至以極遠故。遮第一
T1822_.41.0581b27: 計。若説亦起欲界共相作意。此極遠故｣
T1822_.41.0581b28: 論。非於彼地至順決擇分。遮第二計。亦不
T1822_.41.0581b29: 可説於二定等地。異順決擇分有曾修得
T1822_.41.0581c01: 共相作意｣ 論。非諸聖者至加行道故。
T1822_.41.0581c02: 遮第三計。恐彼計云從聖道起曾得順決
T1822_.41.0581c03: 擇分。若如此者即是得果道後起前加行。
T1822_.41.0581c04: 不應道理｣ 論。若謂有別至違正理故。
T1822_.41.0581c05: 遮第四計 違正理者。正理論云。此救非
T1822_.41.0581c06: 理。繋屬加行所修作意。非得果後可引現
T1822_.41.0581c07: 前。是彼類故。前説聖道無間通三作意現
T1822_.41.0581c08: 前。於理爲善 前兩師云。皆許三種作意
T1822_.41.0581c09: 出聖道也。婆沙十一難此師云依未至定
T1822_.41.0581c10: 起欲共相作意。不言初･中二地 此論即
T1822_.41.0581c11: 言三者。是縱説也 或擧婆沙第三説難
T1822_.41.0581c12: 婆沙七十二一説。欲界與未至相生。二
T1822_.41.0581c13: 説未至･初定。三説至中定。四説至二定。
T1822_.41.0581c14: 評家評取第二説也 或此論擧三地難
T1822_.41.0581c15: 者。就彼計言唯共相出。唯難第三家也。婆
T1822_.41.0581c16: 沙十一評家評取初師義者。通説一切聖道。
T1822_.41.0581c17: 若取初入亦唯共相。正理論中取第二者。
T1822_.41.0581c18: 出見道心故｣ 論。若依未至定至唯自非
T1822_.41.0581c19: 餘地。明諸地出無學心也。十一地中欲･及
T1822_.41.0581c20: 有頂。無有無漏斷欲･非想非非想惑。縱
T1822_.41.0581c21: 令於欲曾得自在亦依未至。＊縱於有頂
T1822_.41.0581c22: 自在亦依無所有處。自餘諸地自地有無漏
T1822_.41.0581c23: 故。若於此地得自在者。即依此入不依
T1822_.41.0581c24: 上･下由彼出心不勤求故。出自地易皆
T1822_.41.0581c25: 自地出。依非想地得自在者。即依彼出。依
T1822_.41.0581c26: 未至得阿羅漢雖。身在欲界於欲界心
T1822_.41.0581c27: 得自在隣次而出。又身在非想斷有頂惑。
T1822_.41.0581c28: 必依下地起無漏故。出心還依非想心出。
T1822_.41.0581c29: 更無下地心故。身在欲界依上未至斷欲
T1822_.41.0582a01: 界惑。出心容依欲界心出。雖生上地不
T1822_.41.0582a02: 起下定。上流生非想天。必起下無漏定｣
T1822_.41.0582a03: 論。於欲界中至二生所得。總擧八種作
T1822_.41.0582a04: 意。可了｣ 論。此中五種至以明利故明
T1822_.41.0582a05: 八種中五能入出聖道欲生得善亦續聖
T1822_.41.0582a06: 道。以明利故。於三界中聖道出･入可知
T1822_.41.0582a07: 正理論云。若生第二靜慮已上起下三識
T1822_.41.0582a08: 身時。諸有未離自地染者。彼從自地善･
T1822_.41.0582a09: 染･無記作意無間三識現前。三識無間還生
T1822_.41.0582a10: 自地三種作意。諸有已離自地染者。除染
T1822_.41.0582a11: 作意唯善･無記作意無間三識現前。三識無
T1822_.41.0582a12: 間亦唯起此二種作意 准此借識非通果
T1822_.41.0582a13: 也
T1822_.41.0582a14: 論。於前所説至幾心可得。此下第三明十二
T1822_.41.0582a15: 心中得心多少也｣ 論曰至今得成故。
T1822_.41.0582a16: 明染心中得六心也 此言得者。謂先不
T1822_.41.0582a17: 成今得。成也。非謂先相續有 於三位
T1822_.41.0582a18: 辨得。一疑心續善。二從上界退下生位。即
T1822_.41.0582a19: 結生染。三起＊惑退。此三皆是染汚心也｣
T1822_.41.0582a20: 論。由疑續善至爾時名得。明得欲善心也。
T1822_.41.0582a21: 疑續善時･及界退還爾時染心正現在前。欲
T1822_.41.0582a22: 界善得已至生相名之爲得。欲界善心唯
T1822_.41.0582a23: 此二位｣ 論。由起惑退至一有覆心。明
T1822_.41.0582a24: 欲二心･及色心也。若無色沒生欲界時
T1822_.41.0582a25: 欲二心･及得色一。從離色染退起欲
T1822_.41.0582a26: ＊惑數亦准此。若＊從色界下生･及離欲
T1822_.41.0582a27: 染退時。唯得欲二｣ 論。由起＊惑退至故
T1822_.41.0582a28: 名得六。學･及無色染心。唯由惑退。無色更
T1822_.41.0582a29: 無上界生故。於欲染心正現前位得此六
T1822_.41.0582b01: 心。疑續善位得欲界善。婆沙二説。一説唯
T1822_.41.0582b02: 得生得。二説加行。若串習者亦得。無評文
T1822_.41.0582b03: 也｣ 論。色界染心至亦由退得。第二明色
T1822_.41.0582b04: 界染心得六也。從無色沒生色界時。得
T1822_.41.0582b05: 欲化心得色界中無覆無記･及善･染心。染
T1822_.41.0582b06: 心亦由退得。餘心唯由界還｣ 論。由起
T1822_.41.0582b07: ＊惑退至故名得六。明無色界染心･及有學
T1822_.41.0582b08: 心唯由退得。諸文可知｣ 論。無色染心
T1822_.41.0582b09: 至故名得二。明無色染心也。彼無上界故
T1822_.41.0582b10: 無界退還。起惑退時起上不得下。退下必
T1822_.41.0582b11: 得上。由此無色染心唯得二心｣ 論。色
T1822_.41.0582b12: 界善心至由升進故。明色善也。此善＊升進
T1822_.41.0582b13: 得未至定得色善心。得根本定得二化心。
T1822_.41.0582b14: 故言得三 問何心後退 答婆沙六十一
T1822_.41.0582b15: 云。何等心無間起煩惱現前者。若畢竟
T1822_.41.0582b16: 離非想非非想處染起彼地纒現在前故。
T1822_.41.0582b17: 退者即彼地善心無間起煩惱現在前。若未
T1822_.41.0582b18: 畢竟離非想非非想處染。起彼地纒現在前
T1822_.41.0582b19: 故。退者即彼或善心･或染汚心無間。起煩
T1822_.41.0582b20: 惱現在前。乃至初靜慮應知亦爾。若畢竟離
T1822_.41.0582b21: 欲界染起欲界纒故。退者即欲界或善心･或
T1822_.41.0582b22: 無覆無記心無間。起煩惱現在前。若未畢
T1822_.41.0582b23: 竟離欲界染起欲界纒故。退者即欲界或善
T1822_.41.0582b24: 心･或染汚心･或無覆無記心無間。起煩惱
T1822_.41.0582b25: 現在前。此中若未得根本善靜慮･無色定
T1822_.41.0582b26: 現在前者。彼不能起色･無色界纒現在前
T1822_.41.0582b27: 故退。但能起欲界纒現在前故退。若得根
T1822_.41.0582b28: 本善靜慮現在前。非無色定者。彼不能起
T1822_.41.0582b29: 無色界纒現在前故退。但能起欲･色界纒
T1822_.41.0582c01: 現在前故退。若得根本善靜慮･無色定現在
T1822_.41.0582c02: 前者。彼能起三界纒現在前故退 婆沙説。
T1822_.41.0582c03: 欲界退時無記心無間能生染心者。一説三
T1822_.41.0582c04: 無記心。一説二無記心。無評家也｣ 論。
T1822_.41.0582c05: 若有學心至離欲色染。此明學心得四心也。
T1822_.41.0582c06: 初入見道得於學心。以無漏道離欲染
T1822_.41.0582c07: 時。得二化心。離色染時得無色善。若離二
T1822_.41.0582c08: 界染者通其全分。正理論云。此中離言非究
T1822_.41.0582c09: 竟離。以於色染未全離時。無色善心已可
T1822_.41.0582c10: 得故。有説全離色界染時。得無色界根本
T1822_.41.0582c11: 地善。若爾應説亦得學心離欲染時＊亦
T1822_.41.0582c12: 得色善。是則應説學心得五 依下無漏
T1822_.41.0582c13: 斷上惑時。修有漏未至。唯兩解不同。如
T1822_.41.0582c14: 下分別｣ 論。餘謂前説至唯自可得。明
T1822_.41.0582c15: 餘心也。十二心中三界染心即有四心。謂欲
T1822_.41.0582c16: 不善。及有覆心。上二界各一有覆心。色善･學
T1822_.41.0582c17: 心總有六心所得。如前所述。三界無覆。
T1822_.41.0582c18: 欲･無色善。及無學心。此之六心唯自可得
T1822_.41.0582c19: 問此論等言欲界染心唯得六心。識身足論
T1822_.41.0582c20: 第十三云。若成就不善心定成欲無覆無記
T1822_.41.0582c21: 心。若爾者界還之時續生之位。爾時成就
T1822_.41.0582c22: 不善心。即於爾時亦合得彼威儀･工巧。
T1822_.41.0582c23: 即得七心。如何言六。顯宗亦爾 論意異
T1822_.41.0582c24: 故。此類非一 有人雖多種釋於義皆悉
T1822_.41.0582c25: 有餘。應更撿識身論
T1822_.41.0582c26: 論。有餘於此總説頌言。已下一頌束上總
T1822_.41.0582c27: 爲三門。謂染･善･無記得心多少 言有餘
T1822_.41.0582c28: 者。是雜心頌｣ 論。於善心中至説名爲得。
T1822_.41.0582c29: 此破雜心頌也 言得七者。如前所釋
T1822_.41.0583a01: 加欲善也。此中善者。通漏･無漏。正理亦
T1822_.41.0583a02: 許正見續善得欲善心 通云 若爾何故
T1822_.41.0583a03: 言得六心如經主難應言得七。然學･
T1822_.41.0583a04: 無學同無漏故。總説一心言六。無失｣
T1822_.41.0583a05: 論。餘＊准前釋應知其相 ＊准･前釋者。諸
T1822_.41.0583a06: 染汚心總得九心者。一欲善心。二欲不善。
T1822_.41.0583a07: 三欲有覆。四色界有覆。五無色有覆。六學心。
T1822_.41.0583a08: 七欲無覆心。八色善心。九色無覆心。無
T1822_.41.0583a09: 記心唯自得故名無記唯無記｣ 論。爲攝
T1822_.41.0583a10: 前義至非先不成故。總前得心之義總有
T1822_.41.0583a11: 一頌。一由託生。二由入定。三由離染。四由
T1822_.41.0583a12: 退時。五由續善 非先所成故。總釋得義
T1822_.41.0583a13: 也
T1822_.41.0583a14: 倶舍論疏卷第七
T1822_.41.0583a15: 一交了
T1822_.41.0583a16: 保延三年十月二十六日夜半於南新屋
T1822_.41.0583a17: 點了
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T1822_.41.0583c23:
T1822_.41.0583c24:
T1822_.41.0583c25:
T1822_.41.0583c26:
T1822_.41.0583c27:
T1822_.41.0583c28:
T1822_.41.0583c29:
T1822_.41.0574a02: 也。如文可解
T1822_.41.0574a03: 論。説因果已至諸餘善法。自此已下大門第
T1822_.41.0574a04: 四明法用因多少。束爲四例。如文可知｣
T1822_.41.0574a05: 論。如是四法。下一頌半明四例法用因
T1822_.41.0574a06: 多少｣ 論曰至餘三因生。屬當因數。如文
T1822_.41.0574a07: 可解。講時廣云｣ 論。如是四法至謂心･
T1822_.41.0574a08: 心所。明上所説因數多少。是就心･心所
T1822_.41.0574a09: 説。非色･不相應｣ 論。不相應行至復幾
T1822_.41.0574a10: 因生。問餘四法｣ 論。如心･心所至決定
T1822_.41.0574a11: 無有。明色不相應。四法如前。有縁四法
T1822_.41.0574a12: 一一各除相應因也。極少猶有二因所生。
T1822_.41.0574a13: 同其外道一因生法決定無也
T1822_.41.0574a14: 倶舍論疏卷第六
T1822_.41.0574a15: 一交了
T1822_.41.0574a16: 保延三年十月二十四於南新屋點了
T1822_.41.0574a17: 依維摩會并光明山
T1822_.41.0574a18: 八講事日來達念 非人角覺
T1822_.41.0574a19:
T1822_.41.0574a20:
T1822_.41.0574a21:
T1822_.41.0574a22:
T1822_.41.0574a23: 沙門法寶撰
T1822_.41.0574a24: 分別根品第二之五
T1822_.41.0574a25: 論。廣説因已縁後云何。此下大文第二辨
T1822_.41.0574a26: 四縁也 於中有二。初明四縁。第二重
T1822_.41.0574a27: 明等無間縁。此＊明四縁也｣ 論曰至
T1822_.41.0574a28: 増上縁性。因無正文。縁有經説。如契經中
T1822_.41.0574a29: 説四縁性。謂因縁性乃至増上縁性｣ 論。
T1822_.41.0574b01: 此中性者是縁種類 釋上性也 界性之名
T1822_.41.0574b02: 是種類別義。如十八界等。即顯四種類
T1822_.41.0574b03: 別立四縁也 正理釋云。此中縁性即是
T1822_.41.0574b04: 四縁。如四所居即所居性。爲顯種類故説
T1822_.41.0574b05: 性言。意辨諸縁隨事差別有無量體。然
T1822_.41.0574b06: 括其義。無非攝入四種類中。謂一切縁
T1822_.41.0574b07: 無過此性｣ 論。於六因内至是因縁性。
T1822_.41.0574b08: 自此已下釋四縁體性也。此文第一釋因縁
T1822_.41.0574b09: 體 若依婆沙。能作因中四大造色五因。
T1822_.41.0574b10: 亦因縁性。此中略也。唯説全因相攝。故婆
T1822_.41.0574b11: 沙一百七云。因縁者。如種子法。等無間縁
T1822_.41.0574b12: 者。如開避法。所縁縁者。如任杖法。増上縁
T1822_.41.0574b13: 者。如不障礙法 准此四義攝法不盡。
T1822_.41.0574b14: 如有力能作。非唯不障故。婆沙十六云。問
T1822_.41.0574b15: 爲因攝縁。縁攝因耶。答互相攝。謂前五因
T1822_.41.0574b16: 是因縁。能作因是餘三縁。有作是説。縁攝
T1822_.41.0574b17: 因。非因攝縁。謂前五因是因縁。能作因是
T1822_.41.0574b18: 増上縁。等無間縁･及所縁縁。非因所攝
T1822_.41.0574b19: 然無評家。今詳二説不同意者 前師兼
T1822_.41.0574b20: 有作用爲能作因。除五因外所有作用。皆
T1822_.41.0574b21: 能作因攝。由此開避･任杖之用亦能作因
T1822_.41.0574b22: 攝 後師取不障礙義爲能作因。故即六因
T1822_.41.0574b23: 攝用不盡。由斯不障礙是増上縁義。非
T1822_.41.0574b24: 是開避･及任＊杖義。今詳二説相攝爲善
T1822_.41.0574b25: 問若爾何故。顯宗論云。六因･四縁體雖無
T1822_.41.0574b26: 別而義有異。且等無間･及所縁縁既非因
T1822_.41.0574b27: 攝。故知餘二義亦有殊。縁義等故與因皆
T1822_.41.0574b28: 別。故有總辨因･縁異言。因謂能生。縁能
T1822_.41.0574b29: 長養。猶如生･養二母差別。又縁攝助因方能
T1822_.41.0574c01: 生。生已相續縁力長養故。或有説因唯有
T1822_.41.0574c02: 一。縁乃衆多。猶如種子･糞･土等異。又因不
T1822_.41.0574c03: 共。共者是縁。如眼。如色。又作自事名
T1822_.41.0574c04: 因。若作他事名縁。如種･糞等。又能引起
T1822_.41.0574c05: 名因。能任持者名縁。如花。如蔕。又近名
T1822_.41.0574c06: 因。遠者名縁。如珠。如日。又因能生。縁者
T1822_.41.0574c07: 能辨。如酪出生蘇。人鑚器能辨。又正有
T1822_.41.0574c08: 義名因。能助顯發名縁。如字界･字縁於義
T1822_.41.0574c09: 有差別。如斯等類差別衆多。是故因･縁別
T1822_.41.0574c10: 立名想。此總意顯因親･縁疎。故因親中親
T1822_.41.0574c11: 五･疎一。疎縁之中疎三･親一。已隨理･教略
T1822_.41.0574c12: 辨諸縁 論既此説何理證知相攝爲善
T1822_.41.0574c13: 答總説因之與縁非無有異。因是親稱。
T1822_.41.0574c14: 縁是疎名。六因之中五是親故以親名同。四
T1822_.41.0574c15: 縁之中三是疎故以疎名同。然因中有疎。
T1822_.41.0574c16: 謂能作因。縁中有親因縁也。不可以縁義
T1822_.41.0574c17: 疎故因縁疎能作。不可以因義親故能作
T1822_.41.0574c18: 親因縁。故顯宗云。六因･四縁體雖無別而
T1822_.41.0574c19: 義有異。又准婆沙云。我説作用以爲因･
T1822_.41.0574c20: 果。諸法實體恒無轉變。非因･果故 准此
T1822_.41.0574c21: 故知。因縁以作用爲體。作用既一故知
T1822_.41.0574c22: 無＊異 又顯宗云。且等無間･及所縁縁既
T1822_.41.0574c23: 非因攝。故知餘二義亦有殊。縁義等故 今
T1822_.41.0574c24: 詳此説義有餘也。以一師説因不攝二縁
T1822_.41.0574c25: ＊即謂因縁･及増上縁。因亦不攝。何不以
T1822_.41.0574c26:
T1822_.41.0574c27:
T1822_.41.0574c28:
T1822_.41.0574c29:
T1822_.41.0575a01: 因縁･増上是因攝故。二縁亦合攝在因
T1822_.41.0575a02: 中 又此二縁。婆沙兩師同許攝在因中。
T1822_.41.0575a03: 二縁。一師説攝。一説不攝。如何以一師偏
T1822_.41.0575a04: 義例破兩師之義 又一師説因不攝等
T1822_.41.0575a05: 無間縁･所縁縁者。有別意也。能作因有二
T1822_.41.0575a06: 義。一但不障。二兼有力。若但取不障即唯
T1822_.41.0575a07: 攝増上。若兼作用即攝三縁。由此二師
T1822_.41.0575a08: 説有差別 又顯宗引餘處釋因･縁別義
T1822_.41.0575a09: 云。因如生母･種子等。縁如養母･糞土等者。
T1822_.41.0575a10: 此説親因爲因。疎因名縁。如婆沙問四大
T1822_.41.0575a11: 造色爲是因義。爲是縁義。此以因縁爲因
T1822_.41.0575a12: 義。増上爲縁義。豈即因義是六因。縁義是四
T1822_.41.0575a13: 縁耶。又能作因中。親謂四大造色。根識依等。
T1822_.41.0575a14: 疎謂但不障礙。等無間縁･及所縁縁。若言
T1822_.41.0575a15: 疎故不攝入因。豈疎但不＊障礙若言親
T1822_.41.0575a16: 故不攝入因。豈得親於根識依等。故知説
T1822_.41.0575a17: 不攝者是有餘説。諸論皆言除能作因
T1822_.41.0575a18: 所餘五因是因縁性。性是體義。類義。此類
T1822_.41.0575a19: 之法是因縁體。又婆沙云。増上縁如不障
T1822_.41.0575a20: 法。解能作因亦云不障。故知同也。豈可
T1822_.41.0575a21: 因不障縁不障。二不同也。一種不障豈得
T1822_.41.0575a22: 有親有疎 有人於此全不開悟。自問答
T1822_.41.0575a23: 云。於二説中明其相攝。爲約體説。爲約
T1822_.41.0575a24: 用説。若約體説。應能作因攝彼四縁。増上
T1822_.41.0575a25: 一縁攝彼六因。體皆寛故。若約用説。六因･
T1822_.41.0575a26: 四縁作用各別。如何相攝。解云。夫六因･四縁
T1822_.41.0575a27: 展轉相攝有其二義。一約體以明。二據用
T1822_.41.0575a28: 相似。婆沙初師約體以明。因縁攝五。能作攝
T1822_.41.0575a29: 三。若據能作體寛實攝四縁。増上體寛能
T1822_.41.0575b01: 攝六因。所以但言能作攝三。増上攝一者。
T1822_.41.0575b02: 此師意説。六因･四縁相對明攝。且據一相
T1822_.41.0575b03: 攝體盡。即休故説因縁攝五。能作攝三。
T1822_.41.0575b04: 爲能作因外有餘五因。増上縁外有餘三
T1822_.41.0575b05: 縁。明其相攝。故不別説能作攝四。増上
T1822_.41.0575b06: 攝六。問若據體性明相攝者。體性恒有。是
T1822_.41.0575b07: 即六因･四縁無別。如何相攝。故婆沙云。我
T1822_.41.0575b08: 説作用以爲因果。諸法實體恒無轉變。非
T1822_.41.0575b09: 因果故 解云。據體無變。因與縁同。以體
T1822_.41.0575b10: 從用。故説差別。若婆沙第二師･及此論。據
T1822_.41.0575b11: 用相似以辨相攝。若論六因･四縁作用各
T1822_.41.0575b12: 別。互不相攝。然説因縁攝五因。増上攝能
T1822_.41.0575b13: 作因者。據用相似以明相攝也。其等無間･
T1822_.41.0575b14: 及所縁縁。不似因故。故因不攝 詳其此
T1822_.41.0575b15: 釋未得論意。一何諸徳總無覺者。論既皆
T1822_.41.0575b16: 云五因是因縁性。如何説是以爲似也。又
T1822_.41.0575b17: 不障之義是能作因。亦是増上縁義。因之不
T1822_.41.0575b18: 障。與縁不障。有何差別而言相似非即是
T1822_.41.0575b19: 也。又言相似故攝。及云且據一相攝體
T1822_.41.0575b20: 盡。即休者。憑何經･論。復有何例。又能
T1822_.41.0575b21: 作因體即四縁體。因縁何疎能作唯三縁。又
T1822_.41.0575b22: 増上縁即六因體。五因何疎。増上獨攝能作。
T1822_.41.0575b23: 准此解釋未爲當理 問四大造色生等
T1822_.41.0575b24: 五因。爲是因縁。爲是増上 答准婆沙一
T1822_.41.0575b25: 百三十一云。大種與所造色爲幾縁。答因･
T1822_.41.0575b26: 増上。因謂生因･依因･立因･持因･養因。増上
T1822_.41.0575b27: 者謂不礙。及唯無障 解云。是釋發智文。
T1822_.41.0575b28: 此是約四縁作論。言因者是因縁也。婆沙
T1822_.41.0575b29: 一百二十七云。問造是何義。爲是因義。爲
T1822_.41.0575c01: 縁義耶。設爾何失。倶見其過。若是因義。
T1822_.41.0575c02: 此四大種於所造色五因皆無。如何可言
T1822_.41.0575c03: 能造諸色。若是縁義。諸所造色各除自體
T1822_.41.0575c04: 餘一切法。無不皆是此増上縁。如何但言
T1822_.41.0575c05: 大種所造答應作是説。造是因義。問此於
T1822_.41.0575c06: 造色五因皆無。如何＊因義。答雖同類等五
T1822_.41.0575c07: 因皆無。而別有餘五種因義。謂生･因･依
T1822_.41.0575c08: 因･立因･持因･養因。由此能造。有餘師言。
T1822_.41.0575c09: 造是縁義。問諸所造色各除自體餘法皆
T1822_.41.0575c10: 是増上縁。如何但言大種所造。答増上縁
T1822_.41.0575c11: 義有親。有疎。有近。有遠。有合。有不合。
T1822_.41.0575c12: 有在此生。有在餘生。諸親近等説名爲
T1822_.41.0575c13: 因。諸疎遠等説名爲縁。由此義故。説諸
T1822_.41.0575c14: 大種與所造色爲因･増上。亦無違理 又
T1822_.41.0575c15: 五事論亦叙兩説竝無評文 今詳兩
T1822_.41.0575c16: 説。前師爲正。所以知然。發智既約四縁問
T1822_.41.0575c17: 答。如何實是増上縁而答是因縁。更無此
T1822_.41.0575c18: 例故 若爾何故論説五因因縁。此非同類
T1822_.41.0575c19: 等五因。如何是因縁攝 答此與同類等五
T1822_.41.0575c20: 因。義不同故非五因攝。生果力用分同五
T1822_.41.0575c21: 因。不同餘増上縁。故是因縁。由此本論説
T1822_.41.0575c22: 十因爲因縁。一爲増上 問若爾何不説
T1822_.41.0575c23: 十一因而但説六 答生等五因＊因義別故。
T1822_.41.0575c24: 若法爲因果通三界四蘊･五蘊。此中説之。
T1822_.41.0575c25: 造色之因唯二界果一蘊少分。由斯不説。
T1822_.41.0575c26: 又若法爲因通多蘊共果。此中説之。四大
T1822_.41.0575c27: 爲因唯是一蘊少分＊共果。此中不説。由斯
T1822_.41.0575c28: 倶有因等五因之外。不別建立生等五因。故
T1822_.41.0575c29: 入能作因攝。由此造色力用。勝餘三縁。故
T1822_.41.0576a01: 入因縁中攝。若開出生等五因。即有十因
T1822_.41.0576a02: 爲因縁也。諸論竝據全因相攝。故説五因
T1822_.41.0576a03: 爲因縁也。應更思之｣ 論。除阿羅漢至
T1822_.41.0576a04: 等無間縁性。第二釋等無間縁也。此文是
T1822_.41.0576a05: 出等無間縁體也 謂一切已生即是過去･
T1822_.41.0576a06: 現在心･心所法。唯除羅漢臨涅槃心。雖是
T1822_.41.0576a07: 已生非等無間。無後心故｣ 論。此縁
T1822_.41.0576a08: 生法至等無間名。釋等無間縁名｣ 論
T1822_.41.0576a09: 由此色等至不等生故。廢立縁體。謂心･心
T1822_.41.0576a10: 所前後體一名之爲等。中無間隔名爲無
T1822_.41.0576a11: 間。等而無間名等無間。色･不相應即不如
T1822_.41.0576a12: 是。雖無間生體不一故。雜亂而生非等無
T1822_.41.0576a13: 間。正理引婆沙説云。心･及心所所依･所
T1822_.41.0576a14: 縁･行相有礙。由斯故立等無間縁。色･不
T1822_.41.0576a15: 相應無如是事。故不立彼爲此縁體下自
T1822_.41.0576a16: 釋云 謂一所依･所縁･行相。定無有二識
T1822_.41.0576a17: 等竝生。故必由前與處方起。若前爲礙
T1822_.41.0576a18: 後不得生。由此證知。唯心･心所前能爲後
T1822_.41.0576a19: 等無間縁 又云 然約開避。及據牽生
T1822_.41.0576a20: 立此縁體。故極微等雖前避後而非此縁。
T1822_.41.0576a21: 心等相生有定･不定。故知亦據有力牽生。
T1822_.41.0576a22: 現見一心前後相續。雖前避後其理皆同。而
T1822_.41.0576a23: 生･不生有定･不定。且生定者。謂世第一法
T1822_.41.0576a24: 心之無間。生苦法智忍 乃至廣説 問
T1822_.41.0576a25: 曰若前･後體一中無間隔。前與後處後方
T1822_.41.0576a26: 得生。及後定生。此證有力能牽引者。命根
T1822_.41.0576a27: 相生亦前後體一。中無間隔。前與後處。
T1822_.41.0576a28: 後方得生。亦是定生。此命即是有力牽生。何
T1822_.41.0576a29: 故不立等無間縁 正理釋云。此例不然。
T1822_.41.0576b01: 命與生體倶先行力所引生故。謂此命根。
T1822_.41.0576b02: 非無間滅命力所引。要是先位所作行業力
T1822_.41.0576b03: 所引生。既爾命根應一念頃一切頓起。一切
T1822_.41.0576b04: 同依一念行業力所引故。先業所引心･心所
T1822_.41.0576b05: 法起。應不藉等無間縁。且諸命根無頓起
T1822_.41.0576b06: 失。即由業力生次定故。因果法爾一刹那
T1822_.41.0576b07: 業引多刹那異熟令起。又無用故命不頓
T1822_.41.0576b08: 生。謂爲任持衆同分故引命根起。一命相
T1822_.41.0576b09: 續足能任持。多便無用。心･心所法雖先業
T1822_.41.0576b10: 引。而非不待等無間縁。託諸根･境而得
T1822_.41.0576b11: 生故。既託根･境和合故生。設多竝生亦非
T1822_.41.0576b12: 無用。然無第二等無間縁。故同類中無二
T1822_.41.0576b13: 倶起。又心･心所非唯先業力所引生。異熟･
T1822_.41.0576b14: 及餘雜亂起故。若不更託等無間縁。應一
T1822_.41.0576b15: 刹那有多倶起。謂命根體唯是異熟。唯由先
T1822_.41.0576b16: 業力所引生。可言同類定次而起。心･心所
T1822_.41.0576b17: 法無如是事。異熟滅已有等流生。等流無
T1822_.41.0576b18: 間有刹那起。或起異熟非定同類。故心･心
T1822_.41.0576b19: 所雖有異熟生。而亦不可言與命根等。
T1822_.41.0576b20: 是故唯等常無間生名等無間。以此與此
T1822_.41.0576b21: 爲縁故説 准上論文。等無間縁總有多
T1822_.41.0576b22: 義以簡諸法。一有開避與處後方得生。
T1822_.41.0576b23: 不開避後後即不生 二有牽引後力
T1822_.41.0576b24: 三體等 四有生無間隔與後作縁。簡命
T1822_.41.0576b25: 根等。由此唯心･心所立等無間縁也 正理
T1822_.41.0576b26: 論云。譬喩論師説諸色法如心･心所法有
T1822_.41.0576b27: 等無間縁。見乳･醅種･花。生酪･酢･芽･果。
T1822_.41.0576b28: 如心･心所前滅後生。故知諸色有此縁義。
T1822_.41.0576b29: 又無經説唯心･心所。能爲此縁故立此縁。
T1822_.41.0576c01: 定非色者是虚妄執 正理論中廣破此執。
T1822_.41.0576c02: 今此論明色非等無間縁。亦是破譬喩師
T1822_.41.0576c03: 執｣ 論。謂欲界色至等無間縁。指事釋
T1822_.41.0576c04: 也 或欲界後生欲界･色界二無表色者。謂
T1822_.41.0576c05: 身在欲界入有漏六禪也 或欲界･無漏
T1822_.41.0576c06: 二無表色。謂無漏六禪也。道･定二戒不竝
T1822_.41.0576c07: 起故。無欲界後起三種無表｣ 論。尊者
T1822_.41.0576c08: 世友至等無間縁。叙＊異説也。由一身中先
T1822_.41.0576c09: 有一長養色相續不斷。後有第二長養色
T1822_.41.0576c10: 生不相違害故。不立等無間縁。此師釋意。
T1822_.41.0576c11: 闕開避義。及雜亂不等故。不立等無間縁｣
T1822_.41.0576c12: 論。大徳復言至多所蔭映。此大徳以
T1822_.41.0576c13: 前･後･多･少不等故。非等無間縁｣ 論。豈
T1822_.41.0576c14: 不心所至三摩地等難也。色以前後不等非
T1822_.41.0576c15: 是等無間縁。心所亦前後不等。如何是等無
T1822_.41.0576c16: 間縁｣ 論。此於異類至無非等過。釋也
T1822_.41.0576c17: 言其等者據自類説。非不同類｣ 論。
T1822_.41.0576c18: 豈唯自類至等無間縁。難也。豈是唯自類爲
T1822_.41.0576c19: 等無間縁。因何等義唯約自説｣ 論。不
T1822_.41.0576c20: 爾云何至以説等義。答也｣ 論。唯執同類
T1822_.41.0576c21: 至爲縁故起。叙異執也。彼相似同類爲等
T1822_.41.0576c22: 無間縁。非異類也｣ 論。彼説非善至而得
T1822_.41.0576c23: 生故。破異＊執也。無始已來未曾起無漏心。
T1822_.41.0576c24: 初無漏心應闕等無間縁｣ 論。不相應行
T1822_.41.0576c25: 至倶現前故。明不相應雜亂故非等無間縁｣
T1822_.41.0576c26: 論。何縁不許至無前後故。明未來世
T1822_.41.0576c27: 無等無間縁也｣ 論。如何世尊至此法應
T1822_.41.0576c28: 生。外難。未來既無前後。如何佛知次第而
T1822_.41.0576c29: 生｣ 論。比過現法而現知故。此有部略
T1822_.41.0577a01: 答也｣ 論。傳説世尊至而非比智。雖比
T1822_.41.0577a02: 過･現而知未來。而非比知。是現證也｣
T1822_.41.0577a03: 論。由佛比類至故非比智。釋也。雖比過去
T1822_.41.0577a04: 知其未來。是現證知。非如見烟知火而不
T1822_.41.0577a05: 見。火如見其烟尋烟見火｣ 論。若爾
T1822_.41.0577a06: 世尊至應不能知。論主破也｣ 論。有餘
T1822_.41.0577a07: ＊復言至靜慮通慧。又叙異説｣ 論。若爾
T1822_.41.0577a08: 至非爲現證。論主破也｣ 論。故如經部至
T1822_.41.0577a09: 此説爲善。論主破有部二説。評取經部義
T1822_.41.0577a10: 也 論。如世尊説至不可思議。未來之法無
T1822_.41.0577a11: 其前後。佛知前後。不可思議。如芥子納須
T1822_.41.0577a12: 彌。毛孔納江海。因何小不得容大。是不
T1822_.41.0577a13: 可思議不可解釋。此亦如是。法無前後而
T1822_.41.0577a14: 知前後。是不可思議。亦不可解釋｣
T1822_.41.0577a15: 論。若於未來至不生餘法。外難。若爾未來
T1822_.41.0577a16: 世無前後者。因何未來如是次第｣ 論。
T1822_.41.0577a17: 若此法生至等無間縁。釋也。謂法雖無前
T1822_.41.0577a18: 後有相繋屬。金剛喩定盡智等法。相繋＊屬
T1822_.41.0577a19: 故次後而起。如世第一法與苦法忍位。已
T1822_.41.0577a20: 前是事相定。非刹那定。有多苦法忍未定
T1822_.41.0577a21: 前後。至増上忍方刹那定。此顯世第一法
T1822_.41.0577a22: 定在一切苦法忍前。以至生相。世第一法
T1822_.41.0577a23: 決定在前故｣ 論。諸阿羅漢至非等無間
T1822_.41.0577a24: 縁。問也｣ 論。無餘心等續此起故。答也｣
T1822_.41.0577a25: 論。豈不如是至應不名意難也｣ 論。
T1822_.41.0577a26: 意是依所顯至等無間縁。通也｣ 論。若法
T1822_.41.0577a27: 與心至心無間耶。已下兩重四句分別。此文
T1822_.41.0577a28: 是四句家問。若法與心爲等無間者。是
T1822_.41.0577a29: 從心等無間縁生也 彼法亦是心無間耶
T1822_.41.0577b01: 者。續心後起中間無餘物隔也｣ 論。應
T1822_.41.0577b02: 作四句至二定刹那答也。此是心等無間縁
T1822_.41.0577b03: 生非心無間。出二定心隔二定故 言第
T1822_.41.0577b04: 二等。等取第三位等。乃至百千刹那。此
T1822_.41.0577b05: 由隔初刹那等定故非心無間也｣ 論。
T1822_.41.0577b06: 第二句者。至生住異滅。此是心無間非心
T1822_.41.0577b07: 等無間縁生也。四相不從無間縁生故。初
T1822_.41.0577b08: 刹那定･及心位四相與心無間隔故。是心
T1822_.41.0577b09: 無間非心等無間也｣ 論。第三句者至心･
T1822_.41.0577b10: 心所法。此是心等無間縁生。是心･心所故。
T1822_.41.0577b11: 是心無間從心生中間無隔故｣ 論。第
T1822_.41.0577b12: 四句者至生住異滅。此非心等無間是不
T1822_.41.0577b13: 相應故。非心無間中間隔二定故｣ 論。
T1822_.41.0577b14: 若法與心至爲無間耶。第二四句問也｣
T1822_.41.0577b15: 論。應作四句至第二句。答也。准前第三句是
T1822_.41.0577b16: 從等無間縁生。亦心無間。此第一句。是從
T1822_.41.0577b17: 心等無間生。非定無間初刹那定･及＊心位。
T1822_.41.0577b18: 皆從心等無間生非次定後起故。是今第
T1822_.41.0577b19: 一句也。前第四是不從心等無間縁生。亦
T1822_.41.0577b20: 非心無間。二定第二刹那･及出定心上四相。
T1822_.41.0577b21: 此皆非心等無間。是次定後起故。是今第二
T1822_.41.0577b22: 句｣ 論。即前第一至第四句 前第一句
T1822_.41.0577b23: 者。是定第二等刹那等･及出定心 此從
T1822_.41.0577b24: 心等無間生。亦次定後起故。爲今第三句
T1822_.41.0577b25: 前第二句者。謂初刹那定上四相。及有心
T1822_.41.0577b26: 位心。心所上四相 此非心等無間生非
T1822_.41.0577b27: ＊次定後起。故爲今第四句｣ 論。從二定
T1822_.41.0577b28: 出至等無間耶。問也｣ 論。中間不隔心
T1822_.41.0577b29: 心所故。答也 言。無間者。不隔心･心所故
T1822_.41.0577c01: 非謂不隔二定 婆沙一百一十一云。問
T1822_.41.0577c02: 何故不説無想異熟耶 有多答。一説云
T1822_.41.0577c03: 若由心力無間引起不雜亂者。可名爲心
T1822_.41.0577c04: 等無間法。無想異熟是異熟因力所引起任
T1822_.41.0577c05: 運而轉。非入彼心勢力所引。故不名心等
T1822_.41.0577c06: 無間法。問若爾異熟心･心所法。亦異熟因力
T1822_.41.0577c07: 所引起任運而轉。應不名心等無間法。答
T1822_.41.0577c08: 自類相引有勝勢力不同彼故。倶是相應
T1822_.41.0577c09: 有所依等説名自類。問何故二無心定是心
T1822_.41.0577c10: 等無間法。而非心等無間縁耶。答彼由心
T1822_.41.0577c11: 加行功用勤勞所引得故。名心等無間法。
T1822_.41.0577c12: 與心相違遮斷心故。非心等無間縁。又説。
T1822_.41.0577c13: 彼由心勢力所引起故。名等無間法。不相
T1822_.41.0577c14: 應。無所依。無行相。無所縁故。非心等無
T1822_.41.0577c15: 間縁。問何故二無心定。前後相似無亂續生。
T1822_.41.0577c16: 而前非後等無間縁。答由入定心勢力所引
T1822_.41.0577c17: 不由前念力所引生。故前非後等無間縁。
T1822_.41.0577c18: 問若爾異熟心･心所法。由異熟因勢力引起
T1822_.41.0577c19: 任運而轉。前應非後等無間縁。答心･心所
T1822_.41.0577c20: 法是相應。有所依有行相有所縁故。前念
T1822_.41.0577c21: 於後有勝勢力引發開避。故皆是後等無間
T1822_.41.0577c22: 縁。不相應行與此相違。不可爲例 又一
T1822_.41.0577c23: 百九十六解等無間縁中云。此中有説。若
T1822_.41.0577c24: 前法未至已生位然不與後法作等無
T1822_.41.0577c25: 間縁。若至便作。若爾者有心位可爾。無心位
T1822_.41.0577c26: 云何可爾。答此中説有心位不説餘位。有
T1822_.41.0577c27: 説。設依無心位説亦無有過。謂入定心現
T1822_.41.0577c28: 在前時。頓取諸定･及出定心果。亦與最初
T1822_.41.0577c29: 刹那定果。後諸刹那･及出定心生時。與果非
T1822_.41.0578a01: 取先已取故。評曰。彼不應作是説。所以
T1822_.41.0578a02: 者何。無有等無間縁異時取果異時與果。若
T1822_.41.0578a03: 此時取果即此時與果故 准此評家。入二
T1822_.41.0578a04: 定心過去取果。若不爾者。第二刹那二定･
T1822_.41.0578a05: 及出定心。未至正生如何取果。若爾即正
T1822_.41.0578a06: 理與婆沙相違。正理論云。諸作是説。入二
T1822_.41.0578a07: 定心滅入過去。方能漸取第二念等定･及
T1822_.41.0578a08: 出心。彼入定心應非過去。夫取果者是牽
T1822_.41.0578a09: 果名。諸牽果能是行作用。依行作用立三
T1822_.41.0578a10: 世別。若有作用非現在者。豈不便壞世
T1822_.41.0578a11: 別所依 准此論與婆沙正義相違。今＊詳。
T1822_.41.0578a12: 正理所説不及婆沙。處處文説等無間縁。
T1822_.41.0578a13: 若取果已決定果生。無能迴者。若等無間
T1822_.41.0578a14: 縁唯現取果者。若取果已果決定生 如有
T1822_.41.0578a15: 期心聞鐘聲而出定者。本期心出定唯
T1822_.41.0578a16: 至齋時。後＊遇別縁遂不聲鐘。其定即經
T1822_.41.0578a17: 多時不出 當入定心現在前時。爲取多
T1822_.41.0578a18: 時定。爲取少時定。若取多時定即不應少
T1822_.41.0578a19: 時出。無量刹那定不生故。若取少時定即
T1822_.41.0578a20: 不應多時不出。無量刹那定先不取故
T1822_.41.0578a21: ＊故知婆沙理長。取果名現在者。據因縁等
T1822_.41.0578a22: 説不據等無間縁等｣ 論。如是已釋至
T1822_.41.0578a23: 隨其所應。第三釋所縁縁。此出法體｣
T1822_.41.0578a24: 論。謂如眼識至爲所縁縁。指事釋也｣論。
T1822_.41.0578a25: 若法與彼法至其相一故。明一切法爲所縁
T1822_.41.0578a26: 也｣ 論。譬如薪等至相無異故。擧喩顯
T1822_.41.0578a27: 也｣ 論。心心所法至如是決定耶。此明三
T1822_.41.0578a28: 定。問也。於所縁有三定。於所依亦有三
T1822_.41.0578a29: 定耶｣ 論。應言亦有至與所依相離。答
T1822_.41.0578b01: 也｣ 論。有説在過去亦親附所依。述異
T1822_.41.0578b02: 釋也 正理論云。所縁縁性應説是何。謂心
T1822_.41.0578b03: 所縁。即一切法。離心･心所所縁境外決定
T1822_.41.0578b04: 更無餘法可得。謂一切法是心･心所生所攀
T1822_.41.0578b05: 附故曰所縁。即此所縁是心･心所發生縁故
T1822_.41.0578b06: 名所縁縁 准此論即是以所縁爲縁故。
T1822_.41.0578b07: 名所縁縁。除心･心所自餘生法。皆不攀
T1822_.41.0578b08: 附所縁境生故無所縁 今應略釋三定
T1822_.41.0578b09: 之義 言處定者。謂眼等識唯縁色處不
T1822_.41.0578b10: 縁餘處 言事定者。謂縁青･黄等別。此
T1822_.41.0578b11: 山･此樹等異 刹那定者。謂縁此事一一刹
T1822_.41.0578b12: 那心･心所法。皆悉決定。五識大意同也
T1822_.41.0578b13: 識處定者。謂＊縁十二處意識各各不同。
T1822_.41.0578b14: 非唯望法處也。事定者。謂一一處中隨彼
T1822_.41.0578b15: 彼事各各有異。刹那定者･謂一一事中於
T1822_.41.0578b16: 其所縁念念各別 所依定者。謂五識身各
T1822_.41.0578b17: 依自根名爲處定。言事定者。於一根中
T1822_.41.0578b18: 復有多類。謂有四性･男･女･非男女等。及
T1822_.41.0578b19: 六趣等根。修得･生得等。各各不同。刹那定
T1822_.41.0578b20: 者。謂依此事之根念念各別 意根處定
T1822_.41.0578b21: 者。謂唯依意不依餘根。事定者。謂世第
T1822_.41.0578b22: 一法唯與苦法智忍爲依。金剛喩定唯與盡
T1822_.41.0578b23: 智爲依。刹那定者。謂多刹那。世第一法於
T1822_.41.0578b24: 忍位前無刹那定。至増上忍有刹那定｣
T1822_.41.0578b25: 論。如是已釋至増上縁故。此出増上縁
T1822_.41.0578b26: 體＊准此論云即増上縁。故知縁即因也。
T1822_.41.0578b27: 若是相似何得言即｣ 論。此縁體廣至増
T1822_.41.0578b28: 上縁故。此釋名也 正理論云。増上縁性即
T1822_.41.0578b29: 能作因。以能作因因義細故。無邊際故。
T1822_.41.0578c01: 攝一切法。若此於彼不礙令生。是能作因
T1822_.41.0578c02: 増上縁義 准此論文因･縁無別 對三
T1822_.41.0578c03: 縁義此類最多。所作寔繁故名増上。豈不増
T1822_.41.0578c04: 上攝法普周。寧復對三言 此増上非對三
T1822_.41.0578c05: 體立増上名。何者對三義用而立。諸縁義
T1822_.41.0578c06: 用互不相通。諸縁體性更互相雜。如増上
T1822_.41.0578c07: 縁。義類無量所作繁廣。餘三不然。故此獨
T1822_.41.0578c08: 標増上縁稱 准上論文。能作因用即増上
T1822_.41.0578c09: 縁。又因縁唯據作用而立。體雖相雜其用
T1822_.41.0578c10: 各別。即六因用束作四縁。縁名雖疎非別
T1822_.41.0578c11: 因用。又説因･縁相攝不據體論。説用相
T1822_.41.0578c12: 攝亦非據似。皆言相即。及説是故不障
T1822_.41.0578c13: 礙生名能作因。即説不障爲増上縁 有
T1822_.41.0578c14: 人兩釋。或云因縁相攝就體性證。但據攝
T1822_.41.0578c15: 盡。即休 全無憑據 及云。若用相攝據
T1822_.41.0578c16: 似而説 此亦非理。一種無障因･縁何別。
T1822_.41.0578c17: 而説不同據似相攝｣ 論。既一切法至
T1822_.41.0578c18: 何獨體廣。問也｣ 論。倶有諸法至爲増上
T1822_.41.0578c19: 縁故。答也。如文可解｣ 論。頗有法於法
T1822_.41.0578c20: 全非四縁不。此問答分別也｣ 論。有謂至
T1822_.41.0578c21: 於無爲。答也 自性於自性者。此無六因･四
T1822_.41.0578c22: 縁用也 於他性亦有謂有爲於無爲無爲
T1822_.41.0578c23: 於無爲者。四縁與生法爲縁。無爲無生。所
T1822_.41.0578c24: 以有爲望無爲。無爲望無爲。非四縁也
T1822_.41.0578c25: 論。如是諸縁至而興作用。第二四縁果至
T1822_.41.0578c26: 何位而能＊興也。不明取果。＊准正理論意
T1822_.41.0578c27: 與果但是功能。此名作用者。即説＊功能
T1822_.41.0578c28: 爲作用也｣ 論曰至有作用故。釋因縁
T1822_.41.0578c29: 中二因也。倶有･相應於現在法能與果故。
T1822_.41.0579a01: 現在之法名爲滅時。言令倶生法有作用
T1822_.41.0579a02: 故。即是令倶生果能取與果。雖説諸因是
T1822_.41.0579a03: 與果時。然此二因義得兼二。尋其理趣住･
T1822_.41.0579a04: 滅同時。住時取果名現在故。若住別時滅
T1822_.41.0579a05: 時非取果。應非是現在｣ 論。所言三因
T1822_.41.0579a06: 至作用方興。釋因縁中三因也。此三種因於
T1822_.41.0579a07: 所生果至生相時。即能＊興故｣ 論。已説
T1822_.41.0579a08: 因縁至方取境故。此釋等無間縁。及所縁
T1822_.41.0579a09: 縁作用時也。前二因於滅時。三因於生
T1822_.41.0579a10: 時 今等無間縁於生時。所縁縁於滅時。
T1822_.41.0579a11: 故言相違 生時滅時者。是果至生時･滅
T1822_.41.0579a12: 時也 言。作用者。是與果也｣ 論。唯増上
T1822_.41.0579a13: 縁至一切無遮。釋増上縁也 増上縁。於
T1822_.41.0579a14: 果法滅時･生時皆＊與作用。故言一切無遮。
T1822_.41.0579a15: 由此頌中略而不説 或以於中有無果
T1822_.41.0579a16: 故所以不説
T1822_.41.0579a17: 論。已説諸縁至由幾縁生。此下第三一頌辨
T1822_.41.0579a18: 法生具縁多少也｣ 論曰至餘一切法。明
T1822_.41.0579a19: 心･心所四縁生也 問所縁縁等。果至滅時
T1822_.41.0579a20: 方興作用。如何説有由四縁生 答婆沙
T1822_.41.0579a21: 一百三十六説心･心所法四縁生 此言
T1822_.41.0579a22: 生者。起･未已滅總名生故 正理論云。豈
T1822_.41.0579a23: 不一縁･二因作用非於彼法生時即有。如
T1822_.41.0579a24: 何心等四縁故生。如何因縁具五因性。雖
T1822_.41.0579a25: 法滅位作用方成。而法生時非無功力。離
T1822_.41.0579a26: 此彼法必不生故。以心･心所必杖所縁。及
T1822_.41.0579a27: 託二因方得生故。若法與彼法。爲所縁或
T1822_.41.0579a28: 因無暫時非。本論説故｣ 論。滅盡無想
T1822_.41.0579a29: 至謂如前説。明此二定三縁生也 正理
T1822_.41.0579b01: 論云。豈不無想亦三縁生。是心･心所等無間
T1822_.41.0579b02: 故。亦應説爲心等無間。但非心等加行引
T1822_.41.0579b03: 生。故於此中廢而不説｣ 論。如是二定
T1822_.41.0579b04: 至非等無間縁。此明二定從心等無間生。
T1822_.41.0579b05: 礙心起故。不與心爲等無間縁 正理論
T1822_.41.0579b06: 云。二定何縁是心等無間。而不説是心等無
T1822_.41.0579b07: 間縁。由心等力所引生故。如心･心所生必
T1822_.41.0579b08: 繋屬前滅心故。非如色法可與餘心倶
T1822_.41.0579b09: 時轉故。非如得等可有雜亂倶現前故。非
T1822_.41.0579b10: 如生等是餘伴故。然心方便加行引生故。
T1822_.41.0579b11: 可説爲心等無間。與心等起定相違害故。非
T1822_.41.0579b12: 心等等無間縁｣ 論。餘不相應至二縁所
T1822_.41.0579b13: 生。此明餘色･不相應法｣ 論。一切世間
T1822_.41.0579b14: 至一因所起。此結正非邪也。一切世間諸
T1822_.41.0579b15: 法。皆從如上所説六因･四縁所起 非如
T1822_.41.0579b16: 塗灰外道執自在天是作者等能生諸法
T1822_.41.0579b17: 非如勝論外道執我是實能爲作者･生者
T1822_.41.0579b18: 非如數論執自性亦名勝性爲諸法因
T1822_.41.0579b19: 非如是等一因所生｣ 論。此有何因。問
T1822_.41.0579b20: 也。此有何因知諸法從前諸因縁生。非
T1822_.41.0579b21: 自在等一因所起 下答有二因知諸法非
T1822_.41.0579b22: 一因生等｣ 論。若一切成至一因生。論
T1822_.41.0579b23: 主答也。若一切法生許由六因･四縁生義
T1822_.41.0579b24: 若成。豈不便捨一切世間由自在等一因
T1822_.41.0579b25: 生｣ 論。又諸世間至一因所起。第二因
T1822_.41.0579b26: 也。所以知諸法非一因生也 若許諸法
T1822_.41.0579b27: 一因而生。因既是一更無異因。其所生果應
T1822_.41.0579b28: 一時起非前後次第等 言次第等者。更
T1822_.41.0579b29: 等後過也｣ 論。若執自在至差別生故。
T1822_.41.0579c01: 此是非一因難｣ 論。或差別欲至無
T1822_.41.0579c02: 差別故。欲頓起難也｣ 論。若欲差別至
T1822_.41.0579c03: 一法爲因。即非一因違宗難也｣ 論。或
T1822_.41.0579c04: 所待因至應無邊際。致無窮難也｣ 論。
T1822_.41.0579c05: 若更不待至非次第生。欲生非次第難｣
T1822_.41.0579c06: 論。若許諸因至因縁正理。違邪順正難
T1822_.41.0579c07: 也｣ 論。若言自在至無差別故。欲位無
T1822_.41.0579c08: 別難也｣ 論。又彼自在至得何義利。生
T1822_.41.0579c09: 法無益難也｣ 論。若爲發喜至應非自在。
T1822_.41.0579c10: 發喜非自在難也｣ 論。於喜既爾至不
T1822_.41.0579c11: 可得故。於餘例喜難也｣ 論。或若自在
T1822_.41.0579c12: 至此自在爲。生苦自在無用難也。既爲發
T1822_.41.0579c13: 喜生諸世間･地獄等趣。苦惱有情如何生
T1822_.41.0579c14: 喜｣ 論。依彼頌言至故名魯達羅。已下
T1822_.41.0579c15: 引外道頌證爲善説。自在苦惱有情發
T1822_.41.0579c16: 生自喜 由險利能燒者。彼外道説。有三
T1822_.41.0579c17: 阿素洛持三國土飛行空中。於自在天
T1822_.41.0579c18: 下過。其＊天不耐火箭射之。燒三國土一
T1822_.41.0579c19: 時倶盡。火箭險利能燒三國 可畏恒逼害
T1822_.41.0579c20: 者。以能貫人髑髏繋其頭頂又以龍縛
T1822_.41.0579c21: 臂。殺象取皮。此是可畏恒逼害也 樂食
T1822_.41.0579c22: 血肉膸者。是所食也 故名魯達羅者。自在
T1822_.41.0579c23: 天千名中一名也。此名暴惡｣ 論。又若信
T1822_.41.0579c24: 受至人功等事。此世間相違也｣ 論。若
T1822_.41.0579c25: 言自在至不見別用故。餘因世間見自在之力
T1822_.41.0579c26: 無人見也。但是明助自在之言｣ 論。
T1822_.41.0579c27: 或彼自在至應非自在。若待餘因能生諸
T1822_.41.0579c28: 法即非自在｣ 論。若執初起至猶如自
T1822_.41.0579c29: 在。又破轉計也｣ 論。我勝性等至應廣
T1822_.41.0580a01: 徴遣。類破餘也｣ 論。故無有法至自在
T1822_.41.0580a02: 等因。總結成＊也
T1822_.41.0580a03: 論。且止破邪至互爲因縁。結前起後｣
T1822_.41.0580a04: 論。前言餘法。已下第四一行頌明大種造色
T1822_.41.0580a05: 爲因多少也｣ 論曰至同類因義。釋第
T1822_.41.0580a06: 一句。明四大於異類大具其二因 若自
T1822_.41.0580a07: 類大唯有一因。謂同類因。水望於水非倶
T1822_.41.0580a08: 有因故｣ 論。大於所造至因之差別。此
T1822_.41.0580a09: 明大種與造色爲因也。謂有五因。謂生･
T1822_.41.0580a10: 依･立･持･養。此即於能作因中分出五因。若
T1822_.41.0580a11: 合説唯能作＊因。若別説即有其五｣ 論。
T1822_.41.0580a12: 從彼起故説爲生因 正理論云。爲生因者。
T1822_.41.0580a13: 從彼起＊故。如母生子｣ 論。生已隨逐至
T1822_.41.0580a14: 説爲依因。正理意同｣ 論。能任持故至
T1822_.41.0580a15: 説爲立因 正理論云。言立因者。能任持故。
T1822_.41.0580a16: 如地持物｣ 論。不斷因故説爲持因 正
T1822_.41.0580a17: 理論云。爲持因者。由彼力持令不斷故。
T1822_.41.0580a18: 如食持命｣ 論。増長因故説爲養因 正
T1822_.41.0580a19: 理論云。言養因者。能長彼故。猶如樹根
T1822_.41.0580a20: 水所沃潤 欲知五因力用不同。應觀五
T1822_.41.0580a21: 喩。生因如母生子。依因如弟子依師。立因
T1822_.41.0580a22: 如地持物。持因如食持命。養因如水潤
T1822_.41.0580a23: 樹根｣ 論。如是即顯至住長因性。總結
T1822_.41.0580a24: 也 母能起子。師能變弟子。地持萬物。食
T1822_.41.0580a25: 令命得住。水令樹得長。即是四大共爲五
T1822_.41.0580a26: 因正理論云。或生因者。一切大種生所造色。
T1822_.41.0580a27: 非離諸大種有造色生故。造色生已同
T1822_.41.0580a28: 類相續不斷位中。火爲依因能令乾燥不
T1822_.41.0580a29: 爛壞故。水爲立因能爲侵潤令不散
T1822_.41.0580b01: 故。地爲持因能任持彼令不墜故。風爲
T1822_.41.0580b02: 養因能引發彼令増長故。如是大種雖
T1822_.41.0580b03: 與所造無倶有等五種因義。而有生等五
T1822_.41.0580b04: 種別因。故與經･論無相違失｣ 論。諸
T1822_.41.0580b05: 所造色至眼根等果。明造色相望爲因多少
T1822_.41.0580b06: 也｣ 論。所造於大至大種果故。明所造
T1822_.41.0580b07: 與大種爲因多少
T1822_.41.0580b08: 論。前已總説至云何十二。已下重明等無
T1822_.41.0580b09: 間縁。於中有三。初明廣心。二明三種作意。
T1822_.41.0580b10: 三明得心多少。此第一明廣心 就中有
T1822_.41.0580b11: 二。一明十二心出入。後明二十心出入。此
T1822_.41.0580b12: 明十二心出入也 初一頌明總成十二。
T1822_.41.0580b13: 後四頌明相出入也｣ 論曰至合成十二。
T1822_.41.0580b14: 分三界及無漏心爲十二也
T1822_.41.0580b15: 論。此十二心互相生者。已下四一頌明十
T1822_.41.0580b16: 二心相出入也 三界心･心所法相生之例
T1822_.41.0580b17: 略有五種。一自界。二異界。三續生。四防定。
T1822_.41.0580b18: 五無漏 自界相生者。自界加行善心。不從
T1822_.41.0580b19: 異熟･威儀･工巧心生。自餘諸心皆得相生。
T1822_.41.0580b20: 唯除化心。唯與色界加行善心相生故 二
T1822_.41.0580b21: 異界心相生者。三界無覆無記心。不從異界
T1822_.41.0580b22: 心後起。唯除欲化心。亦不生異界心。除欲
T1822_.41.0580b23: 化心･及命終心。生得善心即不生異地心。
T1822_.41.0580b24: 除續生位。不從異地心生。唯除防定心。加
T1822_.41.0580b25: 行善心。向上唯生加行善。向下生欲通
T1822_.41.0580b26: 生得善。從生者從下･上加行善生 三續
T1822_.41.0580b27: 生心者。唯生得善･不善･有覆無記･異熟無
T1822_.41.0580b28: 記･威儀心爲命終心。唯不善有覆無記爲
T1822_.41.0580b29: 續生心。向上生除不善･有覆無記。向下生
T1822_.41.0580c01: 隨界所有 四防定心者。欲界生得･加行善
T1822_.41.0580c02: 説色染心後生。色界防定加行善心從無
T1822_.41.0580c03: 色染後生 五無漏心相生者。如下文説｣
T1822_.41.0580c04: 論曰至謂出觀時。明欲界善心也。准正
T1822_.41.0580c05: 理論。欲善生色善者。初生未曾得。後起通
T1822_.41.0580c06: 生離欲得｣ 論。染謂不善至餘無生理。
T1822_.41.0580c07: 明欲界染心也｣ 論。餘謂欲廛至能生彼
T1822_.41.0580c08: 染。明欲無覆無記心也｣ 論。色界善心
T1822_.41.0580c09: 至無覆無記。明色界善心也｣ 論。有覆
T1822_.41.0580c10: 從八至有覆無記。明色有覆心也｣ 論無
T1822_.41.0580c11: 覆從三至欲無色染明色無覆心也｣ 論。
T1822_.41.0580c12: 無色界善至并學無學。明無色善心也｣
T1822_.41.0580c13: 論。有覆無間至學無學心。明無色界有覆
T1822_.41.0580c14: 心也｣ 論。無覆如色説至及欲色染。明
T1822_.41.0580c15: 無色無覆心也｣ 論。學心從四至及無學
T1822_.41.0580c16: 一。明學心･無學心也
T1822_.41.0580c17: 論。説十二心至爲二十心。自下兩頌分十二
T1822_.41.0580c18: 心爲二十心｣ 論曰至故成二十。分十
T1822_.41.0580c19: 二爲二十心也。如文可解｣ 論。威儀路
T1822_.41.0580c20: 等至亦縁於聲。此明三心所縁境也。無記
T1822_.41.0580c21: 語亦是工巧心故。所以縁聲｣ 論。如是
T1822_.41.0580c22: 三心唯是意識 准此論文。威儀･工巧･通果
T1822_.41.0580c23: 三心唯是意識。非是五識 婆沙云。是威儀･
T1822_.41.0580c24: 工巧者説加行也。此説通果心唯意識。據
T1822_.41.0580c25: 化心説。明諸心相生亦唯意識｣ 論。有
T1822_.41.0580c26: 餘師説至十二處境。述異説也 婆沙亦有
T1822_.41.0580c27: 二説。與此論同。准威儀等發業心文。威儀
T1822_.41.0580c28: 唯縁色。工巧兼聲。如發善･惡業心
T1822_.41.0580c29: 今前師言縁四境･五境者。非正發業心。
T1822_.41.0581a01: 是前･後近心 與後師別者唯縁四境･五
T1822_.41.0581a02: 境名威儀等心。後師兼十二處也 言威
T1822_.41.0581a03: 儀路工巧處者。從所依得名。威儀多依
T1822_.41.0581a04: 路故。工巧多依處故｣ 論。如是二十至
T1822_.41.0581a05: 自色二心。此明欲界八心相生。如前分別｣
T1822_.41.0581a06: 論。次説色界至自界二心。此明色界六
T1822_.41.0581a07: 心相生｣ 論。次説無色至謂自界四。明
T1822_.41.0581a08: 無色界四心相生＊也｣ 論。次説無漏至及
T1822_.41.0581a09: 學無學。明二無漏心與諸心相生也｣
T1822_.41.0581a10: 論。復有何縁至生加行善。自此已下問答分
T1822_.41.0581a11: 別。此是問也｣ 論。勢力劣故至加行善心。
T1822_.41.0581a12: 答也。明三心不生加行善也 一勢力
T1822_.41.0581a13: 劣故。總三心也 二非作功用所引發故。
T1822_.41.0581a14: 異熟心也 三樂作功用引發工巧威儀轉故。
T1822_.41.0581a15: 後二心也 四總結也｣ 論出心不由至可
T1822_.41.0581a16: 能生彼。一因釋三無記從加行善心生也｣
T1822_.41.0581a17: 論若爾染汚至不相順故。難也。三心不
T1822_.41.0581a18: 順加行善。加行不從三心生。染汚加行性
T1822_.41.0581a19: 相違。如何染心生加行｣ 論雖爾厭倦至
T1822_.41.0581a20: 容起加行。答也。加行善心違煩惱故。極厭
T1822_.41.0581a21: 煩惱生加行善。三心不能生極厭故不順。
T1822_.41.0581a22: 不能生加行善｣ 論欲界生得至引生
T1822_.41.0581a23: 彼心。釋欲界散地生得善心。以明利故。從
T1822_.41.0581a24: 二無漏心･及色加行心起。色界定地生得不
T1822_.41.0581a25: 明利故。不從彼起。亦不生彼｣ 論又欲
T1822_.41.0581a26: 生得至無間而起。釋欲界生得。以明利＊故。
T1822_.41.0581a27: 能續色染後生防護彼定。色生得善定勝
T1822_.41.0581a28: 散劣。不明利故。不從無色染心生也｣
T1822_.41.0581a29: 論。作意有三至相應作意。第二明三作意。聖
T1822_.41.0581b01: 道相生自相･共相･勝解作意。如文可解
T1822_.41.0581b02: 即作意相應慧名之爲觀。前二從所觀爲
T1822_.41.0581b03: 名。第三從能觀相應勝解爲名。即舊名
T1822_.41.0581b04: 假想觀也。境隨心變心勝境故。決定印
T1822_.41.0581b05: 持名爲勝解｣ 論。如是三種至三種作意。
T1822_.41.0581b06: 明此三作意皆悉能與聖道相生 此言
T1822_.41.0581b07: 通其初･後。初入聖道決定唯是共相作意。
T1822_.41.0581b08: 如世第一等｣ 論。若作是説至念等覺分。
T1822_.41.0581b09: 顯順教也。此言倶者。是前後無間。非同
T1822_.41.0581b10: 時也。不淨觀是勝解作意。而與無漏覺支
T1822_.41.0581b11: 前後倶行。是相續義准此故知。勝解作意能
T1822_.41.0581b12: 入聖道。入難出易。但證其難｣ 論。有餘
T1822_.41.0581b13: 師説至通起三種。述異説也。此師意説入
T1822_.41.0581b14: 聖難唯共相作意。出心易故通三作意｣
T1822_.41.0581b15: 論。修不淨觀至念等覺分。餘師通經。此言
T1822_.41.0581b16: 倶者。依傳傳説起覺支｣ 論。有餘
T1822_.41.0581b17: 復言至共相作意。述第三師意也。此師以
T1822_.41.0581b18: 聖道是共相作意入出聖道還用共相作
T1822_.41.0581b19: 意｣ 論。若爾有依至起何作意。難後説
T1822_.41.0581b20: 也 夫出聖道於曾得心出。不於未曾得
T1822_.41.0581b21: 心出也。於欲界有曾得共相作意可從
T1822_.41.0581b22: 彼出。於色界中無異四善。別有曾得共
T1822_.41.0581b23: 相作意出聖道也。依未至･初定･中間靜
T1822_.41.0581b24: 慮。同是初定不隔遠故可依欲生。依第
T1822_.41.0581b25: 二乃至第四。入見道時聖道無間起何作
T1822_.41.0581b26: 意｣ 論。非起欲界至以極遠故。遮第一
T1822_.41.0581b27: 計。若説亦起欲界共相作意。此極遠故｣
T1822_.41.0581b28: 論。非於彼地至順決擇分。遮第二計。亦不
T1822_.41.0581b29: 可説於二定等地。異順決擇分有曾修得
T1822_.41.0581c01: 共相作意｣ 論。非諸聖者至加行道故。
T1822_.41.0581c02: 遮第三計。恐彼計云從聖道起曾得順決
T1822_.41.0581c03: 擇分。若如此者即是得果道後起前加行。
T1822_.41.0581c04: 不應道理｣ 論。若謂有別至違正理故。
T1822_.41.0581c05: 遮第四計 違正理者。正理論云。此救非
T1822_.41.0581c06: 理。繋屬加行所修作意。非得果後可引現
T1822_.41.0581c07: 前。是彼類故。前説聖道無間通三作意現
T1822_.41.0581c08: 前。於理爲善 前兩師云。皆許三種作意
T1822_.41.0581c09: 出聖道也。婆沙十一難此師云依未至定
T1822_.41.0581c10: 起欲共相作意。不言初･中二地 此論即
T1822_.41.0581c11: 言三者。是縱説也 或擧婆沙第三説難
T1822_.41.0581c12: 婆沙七十二一説。欲界與未至相生。二
T1822_.41.0581c13: 説未至･初定。三説至中定。四説至二定。
T1822_.41.0581c14: 評家評取第二説也 或此論擧三地難
T1822_.41.0581c15: 者。就彼計言唯共相出。唯難第三家也。婆
T1822_.41.0581c16: 沙十一評家評取初師義者。通説一切聖道。
T1822_.41.0581c17: 若取初入亦唯共相。正理論中取第二者。
T1822_.41.0581c18: 出見道心故｣ 論。若依未至定至唯自非
T1822_.41.0581c19: 餘地。明諸地出無學心也。十一地中欲･及
T1822_.41.0581c20: 有頂。無有無漏斷欲･非想非非想惑。縱
T1822_.41.0581c21: 令於欲曾得自在亦依未至。＊縱於有頂
T1822_.41.0581c22: 自在亦依無所有處。自餘諸地自地有無漏
T1822_.41.0581c23: 故。若於此地得自在者。即依此入不依
T1822_.41.0581c24: 上･下由彼出心不勤求故。出自地易皆
T1822_.41.0581c25: 自地出。依非想地得自在者。即依彼出。依
T1822_.41.0581c26: 未至得阿羅漢雖。身在欲界於欲界心
T1822_.41.0581c27: 得自在隣次而出。又身在非想斷有頂惑。
T1822_.41.0581c28: 必依下地起無漏故。出心還依非想心出。
T1822_.41.0581c29: 更無下地心故。身在欲界依上未至斷欲
T1822_.41.0582a01: 界惑。出心容依欲界心出。雖生上地不
T1822_.41.0582a02: 起下定。上流生非想天。必起下無漏定｣
T1822_.41.0582a03: 論。於欲界中至二生所得。總擧八種作
T1822_.41.0582a04: 意。可了｣ 論。此中五種至以明利故明
T1822_.41.0582a05: 八種中五能入出聖道欲生得善亦續聖
T1822_.41.0582a06: 道。以明利故。於三界中聖道出･入可知
T1822_.41.0582a07: 正理論云。若生第二靜慮已上起下三識
T1822_.41.0582a08: 身時。諸有未離自地染者。彼從自地善･
T1822_.41.0582a09: 染･無記作意無間三識現前。三識無間還生
T1822_.41.0582a10: 自地三種作意。諸有已離自地染者。除染
T1822_.41.0582a11: 作意唯善･無記作意無間三識現前。三識無
T1822_.41.0582a12: 間亦唯起此二種作意 准此借識非通果
T1822_.41.0582a13: 也
T1822_.41.0582a14: 論。於前所説至幾心可得。此下第三明十二
T1822_.41.0582a15: 心中得心多少也｣ 論曰至今得成故。
T1822_.41.0582a16: 明染心中得六心也 此言得者。謂先不
T1822_.41.0582a17: 成今得。成也。非謂先相續有 於三位
T1822_.41.0582a18: 辨得。一疑心續善。二從上界退下生位。即
T1822_.41.0582a19: 結生染。三起＊惑退。此三皆是染汚心也｣
T1822_.41.0582a20: 論。由疑續善至爾時名得。明得欲善心也。
T1822_.41.0582a21: 疑續善時･及界退還爾時染心正現在前。欲
T1822_.41.0582a22: 界善得已至生相名之爲得。欲界善心唯
T1822_.41.0582a23: 此二位｣ 論。由起惑退至一有覆心。明
T1822_.41.0582a24: 欲二心･及色心也。若無色沒生欲界時
T1822_.41.0582a25: 欲二心･及得色一。從離色染退起欲
T1822_.41.0582a26: ＊惑數亦准此。若＊從色界下生･及離欲
T1822_.41.0582a27: 染退時。唯得欲二｣ 論。由起＊惑退至故
T1822_.41.0582a28: 名得六。學･及無色染心。唯由惑退。無色更
T1822_.41.0582a29: 無上界生故。於欲染心正現前位得此六
T1822_.41.0582b01: 心。疑續善位得欲界善。婆沙二説。一説唯
T1822_.41.0582b02: 得生得。二説加行。若串習者亦得。無評文
T1822_.41.0582b03: 也｣ 論。色界染心至亦由退得。第二明色
T1822_.41.0582b04: 界染心得六也。從無色沒生色界時。得
T1822_.41.0582b05: 欲化心得色界中無覆無記･及善･染心。染
T1822_.41.0582b06: 心亦由退得。餘心唯由界還｣ 論。由起
T1822_.41.0582b07: ＊惑退至故名得六。明無色界染心･及有學
T1822_.41.0582b08: 心唯由退得。諸文可知｣ 論。無色染心
T1822_.41.0582b09: 至故名得二。明無色染心也。彼無上界故
T1822_.41.0582b10: 無界退還。起惑退時起上不得下。退下必
T1822_.41.0582b11: 得上。由此無色染心唯得二心｣ 論。色
T1822_.41.0582b12: 界善心至由升進故。明色善也。此善＊升進
T1822_.41.0582b13: 得未至定得色善心。得根本定得二化心。
T1822_.41.0582b14: 故言得三 問何心後退 答婆沙六十一
T1822_.41.0582b15: 云。何等心無間起煩惱現前者。若畢竟
T1822_.41.0582b16: 離非想非非想處染起彼地纒現在前故。
T1822_.41.0582b17: 退者即彼地善心無間起煩惱現在前。若未
T1822_.41.0582b18: 畢竟離非想非非想處染。起彼地纒現在前
T1822_.41.0582b19: 故。退者即彼或善心･或染汚心無間。起煩
T1822_.41.0582b20: 惱現在前。乃至初靜慮應知亦爾。若畢竟離
T1822_.41.0582b21: 欲界染起欲界纒故。退者即欲界或善心･或
T1822_.41.0582b22: 無覆無記心無間。起煩惱現在前。若未畢
T1822_.41.0582b23: 竟離欲界染起欲界纒故。退者即欲界或善
T1822_.41.0582b24: 心･或染汚心･或無覆無記心無間。起煩惱
T1822_.41.0582b25: 現在前。此中若未得根本善靜慮･無色定
T1822_.41.0582b26: 現在前者。彼不能起色･無色界纒現在前
T1822_.41.0582b27: 故退。但能起欲界纒現在前故退。若得根
T1822_.41.0582b28: 本善靜慮現在前。非無色定者。彼不能起
T1822_.41.0582b29: 無色界纒現在前故退。但能起欲･色界纒
T1822_.41.0582c01: 現在前故退。若得根本善靜慮･無色定現在
T1822_.41.0582c02: 前者。彼能起三界纒現在前故退 婆沙説。
T1822_.41.0582c03: 欲界退時無記心無間能生染心者。一説三
T1822_.41.0582c04: 無記心。一説二無記心。無評家也｣ 論。
T1822_.41.0582c05: 若有學心至離欲色染。此明學心得四心也。
T1822_.41.0582c06: 初入見道得於學心。以無漏道離欲染
T1822_.41.0582c07: 時。得二化心。離色染時得無色善。若離二
T1822_.41.0582c08: 界染者通其全分。正理論云。此中離言非究
T1822_.41.0582c09: 竟離。以於色染未全離時。無色善心已可
T1822_.41.0582c10: 得故。有説全離色界染時。得無色界根本
T1822_.41.0582c11: 地善。若爾應説亦得學心離欲染時＊亦
T1822_.41.0582c12: 得色善。是則應説學心得五 依下無漏
T1822_.41.0582c13: 斷上惑時。修有漏未至。唯兩解不同。如
T1822_.41.0582c14: 下分別｣ 論。餘謂前説至唯自可得。明
T1822_.41.0582c15: 餘心也。十二心中三界染心即有四心。謂欲
T1822_.41.0582c16: 不善。及有覆心。上二界各一有覆心。色善･學
T1822_.41.0582c17: 心總有六心所得。如前所述。三界無覆。
T1822_.41.0582c18: 欲･無色善。及無學心。此之六心唯自可得
T1822_.41.0582c19: 問此論等言欲界染心唯得六心。識身足論
T1822_.41.0582c20: 第十三云。若成就不善心定成欲無覆無記
T1822_.41.0582c21: 心。若爾者界還之時續生之位。爾時成就
T1822_.41.0582c22: 不善心。即於爾時亦合得彼威儀･工巧。
T1822_.41.0582c23: 即得七心。如何言六。顯宗亦爾 論意異
T1822_.41.0582c24: 故。此類非一 有人雖多種釋於義皆悉
T1822_.41.0582c25: 有餘。應更撿識身論
T1822_.41.0582c26: 論。有餘於此總説頌言。已下一頌束上總
T1822_.41.0582c27: 爲三門。謂染･善･無記得心多少 言有餘
T1822_.41.0582c28: 者。是雜心頌｣ 論。於善心中至説名爲得。
T1822_.41.0582c29: 此破雜心頌也 言得七者。如前所釋
T1822_.41.0583a01: 加欲善也。此中善者。通漏･無漏。正理亦
T1822_.41.0583a02: 許正見續善得欲善心 通云 若爾何故
T1822_.41.0583a03: 言得六心如經主難應言得七。然學･
T1822_.41.0583a04: 無學同無漏故。總説一心言六。無失｣
T1822_.41.0583a05: 論。餘＊准前釋應知其相 ＊准･前釋者。諸
T1822_.41.0583a06: 染汚心總得九心者。一欲善心。二欲不善。
T1822_.41.0583a07: 三欲有覆。四色界有覆。五無色有覆。六學心。
T1822_.41.0583a08: 七欲無覆心。八色善心。九色無覆心。無
T1822_.41.0583a09: 記心唯自得故名無記唯無記｣ 論。爲攝
T1822_.41.0583a10: 前義至非先不成故。總前得心之義總有
T1822_.41.0583a11: 一頌。一由託生。二由入定。三由離染。四由
T1822_.41.0583a12: 退時。五由續善 非先所成故。總釋得義
T1822_.41.0583a13: 也
T1822_.41.0583a14: 倶舍論疏卷第七
T1822_.41.0583a15: 一交了
T1822_.41.0583a16: 保延三年十月二十六日夜半於南新屋
T1822_.41.0583a17: 點了
T1822_.41.0583a18:
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Footnote:
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