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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:   一交了範　雅
T1822_.41.0583a16: 保延三年十月二十六日夜半於南新屋
T1822_.41.0583a17: 點了加久壽
T1822_.41.0583a18:
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T1822_.41.0584a03: 倶舍論疏卷第八
T1822_.41.0584a04: 　沙門法寶撰　
T1822_.41.0584a05:   分別世品第三之一
T1822_.41.0584a06: 分別世間品者。三界有漏有破壞故。名爲
T1822_.41.0584a07: 世間。此品廣明故名分別。正理名縁起品。
T1822_.41.0584a08: 以明縁起義故　前二品總明漏･無漏法。
T1822_.41.0584a09: 後之六品別明漏･無漏法。後六品中前之三
T1822_.41.0584a10: 品明有漏法。後之三品明無漏法。以先厭･
T1822_.41.0584a11: 後忻故　前三品中先明世品後業･惑
T1822_.41.0584a12: 者。以先果後因故　就世品中先明有情
T1822_.41.0584a13: 後明器者。外由内故先明能依。＊後所依
T1822_.41.0584a14: 故。先明内果後明外果　就明有情文
T1822_.41.0584a15: 有九別。一明三界。二明五趣。三明七識住。
T1822_.41.0584a16: 四明九有情居。五明四識住。六明四生。七
T1822_.41.0584a17: 明中有。八明縁起。九明四有
T1822_.41.0584a18: 論。已依三界至處別有幾。已下三頌第一明
T1822_.41.0584a19: 三界也。於此頌前而有二問。一問三界體。
T1822_.41.0584a20: 二問於中處｣　　論曰至是名欲界。總出欲
T1822_.41.0584a21: 界體也。即欲界中若是有情若器世間。總是
T1822_.41.0584a22: 欲界趣。唯有情界兼無情｣　　論。六欲天
T1822_.41.0584a23: 者至化自在天。別列六天名也。此之六天多
T1822_.41.0584a24: 受妙欲境故。名爲欲天　一四大王衆天
T1822_.41.0584a25: 者。四＊大王是主。衆是所領。即是諸層級上。
T1822_.41.0584a26: 及七金山日･月･星等諸類天也　類非一故
T1822_.41.0584a27: 名爲衆也　二三十三天者。在妙高頂。帝釋
T1822_.41.0584a28: 居中。四面各八總三十三。亦名忉利天也　
T1822_.41.0584a29: 三夜摩天者。此云時分。受五欲境知時分
T1822_.41.0584b01: 故　四覩史多天者。此云喜足。舊云知足。
T1822_.41.0584b02: 受五欲境生喜足故　五樂變化天者。謂
T1822_.41.0584b03: 彼天中樂變欲境於中受用　六他化自在
T1822_.41.0584b04: 天者。謂彼天處於他所化欲境。受用得自
T1822_.41.0584b05: 在故｣　　論。如是欲界處別有幾。問也｣
T1822_.41.0584b06: 論。地獄洲異故成二十。答也。地獄･及人･鬼･
T1822_.41.0584b07: 畜等四。別擧總名不列別數｣　　論。八大
T1822_.41.0584b08: 地獄至無間地獄。此釋地獄異也　正理釋
T1822_.41.0584b09: 云。衆苦逼身數悶如死。尋蘇如本故名等
T1822_.41.0584b10: 活。謂彼有情雖遭種種斫㓨磨擣。而彼暫
T1822_.41.0584b11: 遇涼風所吹尋蘇如本。等前活故立等活
T1822_.41.0584b12: 名　先以黒索拼量支體。後方斬鋸故名
T1822_.41.0584b13: 黒繩　衆多苦具倶來逼身。合黨相殘故
T1822_.41.0584b14: 名衆合　衆苦所逼異類悲號。怨發叫聲
T1822_.41.0584b15: 故名號叫　劇苦所逼發大酷聲。悲叫稱
T1822_.41.0584b16: 怨故名大叫　火隨身轉炎熾周圍。熱苦
T1822_.41.0584b17: 難任故名炎熱　若内･若外。自身･他身。皆
T1822_.41.0584b18: 出猛火互相燒害。熱中極故名爲極熱　
T1822_.41.0584b19: 此論下文云。受苦無間故名無間。無樂間
T1822_.41.0584b20: 苦故名無間｣　　論。言洲異者至北倶盧
T1822_.41.0584b21: 洲。此明洲異。贍部從林立名名贍部洲　
T1822_.41.0584b22: 以身勝故名勝身洲　以牛貨易名牛貨
T1822_.41.0584b23: 洲　倶盧此云勝處。於四洲中此最勝故｣
T1822_.41.0584b24: 　　論。如是十二至處成二十。此明傍生･
T1822_.41.0584b25: 鬼也｣　　論。若有情界至皆欲界攝。此總
T1822_.41.0584b26: 結欲界也｣　　論。此欲界上至總名色界。
T1822_.41.0584b27: 已下釋色界也　於中有三。一略擧。二廣
T1822_.41.0584b28: 釋。三定宗。此第一也｣　　論。第一靜慮至
T1822_.41.0584b29: 色究竟天。此第二也　正理釋云。廣善所生
T1822_.41.0584c01: 故名爲梵。此梵即大故名大梵。由彼獲得
T1822_.41.0584c02: 中間定故。最初生故。最後沒故。威徳等勝。
T1822_.41.0584c03: 故名爲大　大梵所有所化所領故名梵
T1822_.41.0584c04: 衆　於大梵前行列侍衞故名梵輔　自
T1822_.41.0584c05: 地天内光明最小故名少光　光明轉勝量
T1822_.41.0584c06: 難測故名無量光　淨光遍照自地處故
T1822_.41.0584c07: 名極光淨　意地樂受説名爲淨　於自地
T1822_.41.0584c08: 中。此淨最劣故名少淨　此淨轉増量難測
T1822_.41.0584c09: 故名無量淨　此淨周普故名遍淨。意顯
T1822_.41.0584c10: 更無樂能過此　已下空中天所居地如
T1822_.41.0584c11: 雲密合故説名雲。此上諸天更無雲地。在
T1822_.41.0584c12: 無雲首故説無雲　更有異生勝福。方所
T1822_.41.0584c13: 可往生故説名福生　居在方所異生果
T1822_.41.0584c14: 中。此最殊勝故名廣果　離欲諸聖以聖道
T1822_.41.0584c15: 水。濯煩惱垢故名爲淨。淨身所止故名淨
T1822_.41.0584c16: 居。或住於此窮生死邊。如還債盡故名爲
T1822_.41.0584c17: 淨。淨者所住故名淨居。或此天中無異生
T1822_.41.0584c18: 雜。純聖所止故名淨居　繁謂繁雜。或謂繁
T1822_.41.0584c19: 廣。無繁雜中此最初故。繁廣天中。此最劣
T1822_.41.0584c20: 故説名無繁。或名無求。不求趣入無色界
T1822_.41.0584c21: 故　已善伏除雜修靜慮上中品障。意樂調
T1822_.41.0584c22: 柔離諸熱惱故名無熱。或令下生煩惱
T1822_.41.0584c23: 名熱。此初遠離得無熱名。或復熱者熾盛
T1822_.41.0584c24: 爲義。謂上品修靜慮及果。此猶未證故名
T1822_.41.0584c25: 無熱　已得上品雜修靜慮。果徳易彰故
T1822_.41.0584c26: 名善現　雜修定障餘品至微。見極清徹
T1822_.41.0584c27: 故名善見　更無有處於有色中能過於
T1822_.41.0584c28: 此名色究竟｣　　或此已到衆苦所依身最後
T1822_.41.0584c29: 邊名色究竟。論。迦濕彌羅至四衆圍
T1822_.41.0585a01: 繞。此第三也。説色界有十六處者。是婆沙
T1822_.41.0585a02: 義。此師意説。梵王･梵輔不分二處。無想･廣
T1822_.41.0585a03: 果合立一處。故成十六　正理論云。此十
T1822_.41.0585a04: 七處諸器世間。并諸有情總名色界。有餘
T1822_.41.0585a05: 別説十七處名。初靜慮中總立二處。第四
T1822_.41.0585a06: 靜慮別説無想。彼師應言處有十八。以彼
T1822_.41.0585a07: 大梵望梵輔天。壽量･身量･無尋･受等皆有
T1822_.41.0585a08: 別故。豈不無想望廣果天。唯異生等。有差
T1822_.41.0585a09: 別。故前亦應言處有十八。此難非理。無想
T1822_.41.0585a10: 天生即廣果天繋業果故。若爾大梵所受生
T1822_.41.0585a11: 身。亦梵輔天繋業果故。不應別説爲一天
T1822_.41.0585a12: 處。即梵輔天上品繋業招大梵果。此業望彼
T1822_.41.0585a13: 少有差別。故招壽等亦少不同。若大梵天
T1822_.41.0585a14: 望彼梵輔壽量等別。合爲一處。則少光等壽
T1822_.41.0585a15: 量雖殊應合一處。成大過失。此例不然。大
T1822_.41.0585a16: 梵一故。要依同分立天處名。非一梵王可
T1822_.41.0585a17: 名同分。雖壽量等與餘不同。然由一身
T1822_.41.0585a18: 不成同分。故與梵輔合立一天。高下雖殊
T1822_.41.0585a19: 然地無別。少光天等與此相違。故彼不應
T1822_.41.0585a20: 引之爲例　准此論文。正理亦以十六爲
T1822_.41.0585a21: 正。梵王･無想皆唯一故。地無別故。上坐色
T1822_.41.0585a22: 處立十八天｣　　論。無色界中至理決然故。
T1822_.41.0585a23: 已下。第三明無色界　於中有四。一無處
T1822_.41.0585a24: 無色。二就生分處。三證無方處。四問答所
T1822_.41.0585a25: 依。此文初也　以無色故無色界中無別處
T1822_.41.0585a26: 所｣　　論。但異熟生至勝劣有殊。第二就
T1822_.41.0585a27: 生勝劣分處。然實不離欲･色界中四處。亦
T1822_.41.0585a28: 無差別處所｣　　論。復如何知至中有起故。
T1822_.41.0585a29: 第三證處無方所也。得四種定同一處生。
T1822_.41.0585b01: 故知四無色生無別處也。又得四定欲界
T1822_.41.0585b02: 九處･色十六處。差別不同。若生無色皆於
T1822_.41.0585b03: 欲･色命終處生。故知離二界中更無別處。
T1822_.41.0585b04: 從彼四天處沒生下界時。即於前生死處
T1822_.41.0585b05: 中有現前傳識。故知不從別處來也｣
T1822_.41.0585b06: 論。如有色界至心等相續。已下第四問答所
T1822_.41.0585b07: 依。此即是問｣　　論。對法諸師至而得相
T1822_.41.0585b08: 續。述對法宗答也｣　　論。若爾有色至此
T1822_.41.0585b09: 二相續。難也｣　　論。有色界生此二劣故。答
T1822_.41.0585b10: 也｣　　論。無色此二因何故強。徴也｣
T1822_.41.0585b11: 論。彼界二從至能伏色相。通也｣　　論。若爾
T1822_.41.0585b12: 於彼至何用別依。難也。心等相續但依勝定。
T1822_.41.0585b13: 何用依彼同分･及命根也｣　　論。又今應
T1822_.41.0585b14: 説至以何爲依。又難。命根･及衆同分。在無
T1822_.41.0585b15: 色界無所依也｣　　論。此二更互相依而
T1822_.41.0585b16: 轉。有部通也｣　　論。有色此二何不相依。難
T1822_.41.0585b17: 也　有色界者。謂欲･色界。此命･同分。何不
T1822_.41.0585b18: 如無色界相依而轉。而言依色｣　　論。有
T1822_.41.0585b19: 色界生此二劣故。答也。以欲･色界此二劣
T1822_.41.0585b20: 故依色而轉。無色此二強故相依｣　　論。無
T1822_.41.0585b21: 色此二因何故強。此徴無色界強所以也｣
T1822_.41.0585b22: 　　論。彼界此二至能伏色相。答強因也。
T1822_.41.0585b23: 以定勝故此二勝也｣　　論。是則還同至唯
T1822_.41.0585b24: 互相依。兩關釋也　同心相續難者。謂同前
T1822_.41.0585b25: 難　故前難云。若爾於彼心等相續但依勝
T1822_.41.0585b26: 定。何用別依。第二關云。無色心･心所法從
T1822_.41.0585b27: 勝定生。即應心･心所法更互相依。何須更
T1822_.41.0585b28: 依命根･衆同分。正理論意。唯有六根能
T1822_.41.0585b29: 爲所依。餘非所依。但倶生依由此六識。欲･
T1822_.41.0585c01: 色界中用四蘊爲倶生依性。無色意識
T1822_.41.0585c02: 無復色依。彼倶生依但通三蘊　若爾何
T1822_.41.0585c03: 故但言無色心等依於同分･及命　此説定
T1822_.41.0585c04: 同無亂依故。謂心･心所雖互爲依。而非定
T1822_.41.0585c05: 同不自依故亦非無亂。在此地生亂起自
T1822_.41.0585c06: 他心･心所故。同分･及命心等同依。又此地
T1822_.41.0585c07: 生唯此地故。依此設起不同地心。由此還
T1822_.41.0585c08: 令自地心起。唯依此二名此地生。牽引業
T1822_.41.0585c09: 生無間斷故　准此文證。命根即是引業果
T1822_.41.0585c10: 也　由斯説是同不亂依。心等不然。故略
T1822_.41.0585c11: 不説。若無此二餘地四蘊現在前時。爾時
T1822_.41.0585c12: 有情應名餘地。乃至。如欲･色界身同分･命
T1822_.41.0585c13: 爲心等依。雖或有時異地心起。而依身等。
T1822_.41.0585c14: 於此生中後定當牽自地心起。如是無色
T1822_.41.0585c15: 雖無有身。心等定依同分･及命。故頌偏説
T1822_.41.0585c16: 同分･命根。此是牽引業異熟故｣　　論。故經
T1822_.41.0585c17: 部師至不依色轉。論主述經部宗。彼宗意云。
T1822_.41.0585c18: 若於因中不厭於色。所招心果。與色倶生
T1822_.41.0585c19: 依色而轉。若於因中厭於色。果中心等。不
T1822_.41.0585c20: 與色倶不依色轉。正理破云。此亦非理。若
T1822_.41.0585c21: 引因力。令彼心等相續轉者。善與染心現
T1822_.41.0585c22: 在前位。心等相續應無所依。又如有情在
T1822_.41.0585c23: 欲･色界。引因力故。心等相續。與色倶生依
T1822_.41.0585c24: 色而轉。如是有情在無色界。引因力故心
T1822_.41.0585c25: 等相續。與衆同分･命根倶生。不依於色唯
T1822_.41.0585c26: 依同分･命根而轉。既許欲･色有情心等。不
T1822_.41.0585c27: 依色身定無轉義。何因無色有情心等。都
T1822_.41.0585c28: 無所依而有轉義｣　　論。何故名爲欲等
T1822_.41.0585c29: 三界。自此已下。釋三界名。此問起也｣
T1822_.41.0586a01: 論。能持自相至如前已釋。答也　答中有
T1822_.41.0586a02: 二。一釋界義。二釋欲等界義。此即初也。於
T1822_.41.0586a03: 中二釋如文可解｣　　論。欲所屬界至如
T1822_.41.0586a04: 金剛環。釋欲･色界名也。如飮中有胡椒。胡
T1822_.41.0586a05: 椒屬飮義。如鐶上有金剛。金剛屬環義。
T1822_.41.0586a06: 由此飮名胡椒。環名金剛｣　　論。於彼界
T1822_.41.0586a07: 中至喩如前説。釋無色界。先釋無色。後釋
T1822_.41.0586a08: 無色界也　色有二種。言變礙者。通十一
T1822_.41.0586a09: 色　言示現者。謂色處色。無色四蘊非二
T1822_.41.0586a10: 故名爲無色。非是但用色無爲體。若用色
T1822_.41.0586a11: 無爲體。即無別物。或是虚空非四蘊也。餘
T1822_.41.0586a12: 文可解｣　　論。又欲之界至應知亦然。又一
T1822_.41.0586a13: 釋　欲界。欲是所任持。界是能任持。界是持
T1822_.41.0586a14: 義。即欲界五蘊能持欲故。必名欲之界。餘
T1822_.41.0586a15: 二亦爾。即是四蘊･五蘊。是欲等界義也　有
T1822_.41.0586a16: 人。似不得意｣　　論。此中欲言爲説何
T1822_.41.0586a17: 法。問欲體也｣　　論。略説段食婬所引貪。
T1822_.41.0586a18: 答欲體也。准此。色･無色貪名色･無色｣
T1822_.41.0586a19: 　論。如經頌言至已除欲引經證也。此頌是
T1822_.41.0586a20: 舍利子。對外道。説外道計欲是外境也。佛
T1822_.41.0586a21: 法言欲即是貪也。第一句非外立。第二句
T1822_.41.0586a22: 述自宗。後兩句釋非境因也｣　　論。邪命
T1822_.41.0586a23: 外道至尋思故。此是外道詰舍利子。前兩句
T1822_.41.0586a24: 牒宗。後兩句破也｣　　論時舍利子至妙色
T1822_.41.0586a25: 故。此舍利子返質外道。前兩句牃計。後兩
T1822_.41.0586a26: 句破也｣　　論。若法於彼至三界繋不。問也｣
T1822_.41.0586a27: 　　論。不爾。答｣論。云何。徴｣　　論。於
T1822_.41.0586a28: 中隨増至是三界繋。答也。諸無漏法雖於三
T1822_.41.0586a29: 界現行。非三界繋。不隨増故｣　　論。此中
T1822_.41.0586b01: 何法名三界貪。問也｣　　論。謂三界中各
T1822_.41.0586b02: 隨増者。答也｣　　論。今此所言至皆不令解。
T1822_.41.0586b03: 難也。前言三界繋法云何。答云。於中隨増
T1822_.41.0586b04: 三界貪者。復問何法名三界貪。答云謂三
T1822_.41.0586b05: 界中各隨増者。於此二答皆不令解。由此
T1822_.41.0586b06: 説言同縛馬答｣　　論。今此所言至當知
T1822_.41.0586b07: 亦爾。答也。今此中答不同縛馬答也。謂於
T1822_.41.0586b08: 前説。欲界諸處有情未離貪者。身中所有
T1822_.41.0586b09: 貪名欲貪。此所隨増名欲界繋。色界十八
T1822_.41.0586b10: 處。無色界四處。有情所有貪名色･無色貪。
T1822_.41.0586b11: 當知亦爾｣　　論。或不定地至名無色界繋。
T1822_.41.0586b12: 第二釋也。如文可解｣　　論。欲化心上如
T1822_.41.0586b13: 何起貪。難也。若欲貪繋名爲欲界。欲界化
T1822_.41.0586b14: 心離欲方得。若起欲貪又失化心。如何化
T1822_.41.0586b15: 心是欲界也｣　　論。從他所聞至生貪愛故。
T1822_.41.0586b16: 答也。自雖未得。從他聞説生貪心也。或自
T1822_.41.0586b17: 已得退起欲貪。或觀他化起貪心也｣
T1822_.41.0586b18: 論。若心能化至作香味故。簡欲･色界化心
T1822_.41.0586b19: 別也｣　　論。如是三界唯有一耶。問也。此
T1822_.41.0586b20: 下問答一多界等　於中有二。一問一多。
T1822_.41.0586b21: 二問傍竪。此問初也｣　　論。三界無邊至
T1822_.41.0586b22: 猶若虚空。答也｣　　論。世界當言云何安住。
T1822_.41.0586b23: 此即第二明傍竪也。此即問也｣　　論。當
T1822_.41.0586b24: 言傍住至不説上下。一説唯傍住也。由經説
T1822_.41.0586b25: 故｣　　論。有説亦有至有色究竟。第二説也。
T1822_.41.0586b26: 法密部中經等。亦説有十方故｣　　論。若
T1822_.41.0586b27: 有離一至應知亦爾。此述離染同也｣　　論。
T1822_.41.0586b28: 依初靜慮至應知亦爾。此述五通唯得往至
T1822_.41.0586b29: 自所生界所修定處。不得往他世界｣
T1822_.41.0586c01: 論。已説三界五趣云何。已下一頌。第二明五
T1822_.41.0586c02: 趣也｣　　論曰至是名五趣。明三界中有五
T1822_.41.0586c03: 趣也｣　　論。唯於欲界至天趣一分。此説
T1822_.41.0586c04: 三界五趣體不同也｣　　論。爲有三界至説
T1822_.41.0586c05: 有五趣。問也｣　　論。有謂善染至無覆無記。
T1822_.41.0586c06: 答也。謂善･染･外器･中有此之四法是三界
T1822_.41.0586c07: 攝。非五趣也。正理論云。善･染･無記。有情･
T1822_.41.0586c08: 無情･及中有等。皆是界性。言趣體唯攝無
T1822_.41.0586c09: 覆無記者。唯異熟生爲趣體故。由此已釋
T1822_.41.0586c10: 趣唯有情。無情中無異熟生故　言異熟生者。
簡一切無情
T1822_.41.0586c11: 及有情中除異熟生自餘諸法。中有
雖是異熟生法。非是五趣。無趣義故		｣　　論。若異此
T1822_.41.0586c12: 者至體非中有。此反釋也。若不唯是無覆無
T1822_.41.0586c13: 記。即趣雜亂。一趣之中。得有五趣業･煩惱
T1822_.41.0586c14: 故。明趣非是善･染攝也。五趣唯是有情數
T1822_.41.0586c15: 等。如文可解｣　　論。施設足論至中有異
T1822_.41.0586c16: 趣。引聖教證中有非趣。如文可解｣
T1822_.41.0586c17: 論。是何契經。問也｣　　論。謂七有經至異諸
T1822_.41.0586c18: 趣故。答也。既七有經。五趣之外別説中有。
T1822_.41.0586c19: 故知中有非趣所攝　唯是無覆無記性
T1822_.41.0586c20: 攝。其理極成。簡業有因異諸趣故。業既通
T1822_.41.0586c21: 於善･染･非趣所攝。故知唯是無覆無記｣
T1822_.41.0586c22: 　論。迦濕彌羅國至無覆無記。重引經證無
T1822_.41.0586c23: 覆無記。此經有部誦故言婆沙師誦也。經
T1822_.41.0586c24: 既言異熟起已名那落迦。故知趣體即是異
T1822_.41.0586c25: 熟無記性也　於捺落迦中者。是地獄處名
T1822_.41.0586c26: 也。那落迦者。是有情趣名也　從諂生業名
T1822_.41.0586c27: 曲　從嗔生業謂穢　從貪生業謂濁｣
T1822_.41.0586c28: 　論若如是者至所隨増故。引文難也。若趣
T1822_.41.0586c29: 唯是異熟無記。即合唯是修道煩惱。及是一
T1822_.41.0587a01: 切遍行隨眠之所隨増。何故品類足説一切
T1822_.41.0587a02: 隨眠所隨増也。故知非唯異熟無記唯修所
T1822_.41.0587a03: 斷通染汚也｣　　論。彼説五趣至總名村
T1822_.41.0587a04: 落。有部通也。彼説五趣續生心中容有五
T1822_.41.0587a05: 部　一切煩惱者。謂結生心通三十六･三十
T1822_.41.0587a06: 一等。即結生心五部隨眠之所隨増。假説結
T1822_.41.0587a07: 生以爲趣也　如村落邊假名村落｣
T1822_.41.0587a08: 論。有説趣體亦通善･染。此述大衆部等計
T1822_.41.0587a09: 也｣　　論。然七有經至是故別説。大衆部師
T1822_.41.0587a10: 通經文也。有部總引多經爲證。此中即通
T1822_.41.0587a11: 七有經也。見･及煩惱別説爲濁。然見即是
T1822_.41.0587a12: 煩惱所攝。趣･及趣因雖別説有。何廢趣･
T1822_.41.0587a13: 及趣因總名爲趣。故言非以別説定證
T1822_.41.0587a14: 非趣｣　　論。若爾中有亦應是趣。有部
T1822_.41.0587a15: 難大衆部。七有別説業。業亦是趣收。七有
T1822_.41.0587a16: 別説中有。中有應趣攝｣　　論。不爾趣義
T1822_.41.0587a17: 至即死處生故。大衆部通難也。別説業有
T1822_.41.0587a18: 不違趣義。故是趣收。別説中有違趣義
T1822_.41.0587a19: 故。故不名趣｣　　論。若爾無色至而受生
T1822_.41.0587a20: 故難也。中有死處生。非所趣故不名趣。無
T1822_.41.0587a21: 色死處生。應非是趣｣　　論。既爾中有至
T1822_.41.0587a22: 説名中有。大衆被難轉釋。中有以是二趣
T1822_.41.0587a23: 中故不名趣也。已上通
第一經。		正理論云。然經主言
T1822_.41.0587a24: 非別説故定非彼攝。如五濁中煩惱與見
T1822_.41.0587a25: 別説爲濁。非別説故彼見定非煩惱所攝。
T1822_.41.0587a26: 如是業有雖亦是趣。爲顯趣因所以別説。
T1822_.41.0587a27: 故有説趣體兼善･染。彼言非理。無處説故。
T1822_.41.0587a28: 有處説見亦是煩惱。雖有所因別説爲濁。
T1822_.41.0587a29: 而准餘説知即煩惱。曾無有處説諸趣因
T1822_.41.0587b01: 業即趣體。可爲誠證。雖有所因別説爲
T1822_.41.0587b02: 有。而准彼説知業是趣。如何定知業是趣
T1822_.41.0587b03: 體。有所因故有中別説。而非業有體非是
T1822_.41.0587b04: 趣。爲顯趣因説爲業有。故所引喩於證無
T1822_.41.0587b05: 能　又云。業若趣體趣應雜亂。於一趣中
T1822_.41.0587b06: 有多趣業故。若趣因業即是趣者。人有地
T1822_.41.0587b07: 獄業･惑現前。彼應是人亦是地獄。亦不
T1822_.41.0587b08: 應説地獄。趣體雖現在前而非地獄。如
T1822_.41.0587b09: 是則有大過失故。謂異熟果正現在前。應
T1822_.41.0587b10: 非地獄無差別故。然契經説。異熟起已名
T1822_.41.0587b11: 那落迦故業非趣｣　　論。然彼尊者至故作
T1822_.41.0587b12: 是言。通釋第二經也。經説異熟起已名爲
T1822_.41.0587b13: 地獄。是説異熟起已身中善･染･無記。皆於
T1822_.41.0587b14: 爾時得地獄名。非説唯是異熟名爲地獄
T1822_.41.0587b15: 　言。除五蘊彼那落迦不可得者。非是説
T1822_.41.0587b16: 除異熟五蘊法外。彼那落迦不可得也。此
T1822_.41.0587b17: 通説善･染･無記五蘊法外。別有能往諸趣
T1822_.41.0587b18: 實我補特伽羅不可得也。非遮異熟法外
T1822_.41.0587b19: 餘蘊故作是説於中有廣破
斥略而不述		正理破意。若趣
T1822_.41.0587b20: 非唯異熟無記。因何要言異熟起已方名
T1822_.41.0587b21: 地獄。異熟起前亦有地獄業等名地獄
T1822_.41.0587b22: 故。故知唯是異熟無記｣　　論。毘婆沙師至
T1822_.41.0587b23: 無覆無記。結歸有部宗也｣　　論。有説一
T1822_.41.0587b24: 向記至亦通長養。述異説也。此三説中第
T1822_.41.0587b25: 二爲正　正理云。唯異熟生故又無過故。若
T1822_.41.0587b26: 通長養身在欲界修得天眼是長養性。趣
T1822_.41.0587b27: 應雜亂　正理論云。如是總釋諸趣體已。
T1822_.41.0587b28: 次應別釋一一趣名。那落名人。迦名爲惡。
T1822_.41.0587b29: 人多造惡顛墜其中。由是故名那落迦趣
T1822_.41.0587c01: 云云
多解		　言傍生者。彼趣多分身横住故　或
T1822_.41.0587c02: 彼趣中容有少分傍行者故云云
多解		　言餓鬼
T1822_.41.0587c03: 者。又多希求以自存濟云云
多解		　人。謂或多思
T1822_.41.0587c04: 慮故名爲人云云
多解		　天。謂或＊復尊高･神用
T1822_.41.0587c05: 自在。衆所祈告故名爲天　阿素洛者。鬼
T1822_.41.0587c06: 趣所攝。天帝釋言本是天者。是諂曲語。若
T1822_.41.0587c07: 謂與天戰故亦名天者。曼馱多王破阿素
T1822_.41.0587c08: 洛。及與天鬪。應亦是天。若謂與天交通
T1822_.41.0587c09: 名爲天者。大樹緊那羅王有女端嚴名爲
T1822_.41.0587c10: 奪意。善財菩薩納以爲妻。緊那羅王應亦
T1822_.41.0587c11: 是人。威徳殊勝故名爲天。亦非證因。曾聞
T1822_.41.0587c12: 曼馱多王威徳勝於天故。難陀･跋難陀等
T1822_.41.0587c13: 雖是傍生。威徳自在勝諸天衆故。阿素洛
T1822_.41.0587c14: 唯鬼趣收。亦非第六趣。曾不有經説云云。
多解。
T1822_.41.0587c15: 有説諸趣或體相雜。異趣相因而生子故。如
T1822_.41.0587c16: 魚身者鹿子仙人。自昔傳聞其類無量。一身
T1822_.41.0587c17: 兩趣故有相雜　正理破云　彼説不然。自
T1822_.41.0587c18: 業趣定而彼生縁有種種故。如菴羅女因
T1822_.41.0587c19: 樹而生。喬答摩宗因日光起。故相因有非
T1822_.41.0587c20: 證雜因。鹿子仙人魚身者等。由滿業異形
T1822_.41.0587c21: 相不同。其實是人故趣無雜。自餘感赴因果
T1822_.41.0587c22: 不同。思擇業中當廣分別
T1822_.41.0587c23: 論。即於三界至其七者何。已下一頌半第三
T1822_.41.0587c24: 明七識住｣　　論曰至第一識住。略説識
T1822_.41.0587c25: 住。欲界人･天。色三靜慮。無色三天。此七生
T1822_.41.0587c26: 處是識住體。今依經釋故分爲七　此上論
T1822_.41.0587c27: 文即是引經指處。論。一分天者至除劫初起。
T1822_.41.0587c28: 人趣全故不須別釋。天一分言事難了故所
T1822_.41.0587c29: 以別釋　初靜慮中除劫初者。以彼同起
T1822_.41.0588a01: 戒取相故｣　　論。言身異者至説名身異。
T1822_.41.0588a02: 釋身異也　種種顯状貌者。青･黄等異　
T1822_.41.0588a03: 種種形状貌者。長･短等別　或由身異。即
T1822_.41.0588a04: 是別指色身　或有異身。即是總標假者｣
T1822_.41.0588a05: 　　論。言想異者至説名想異。釋想異也。
T1822_.41.0588a06: 欲界人･天三受互起名爲想異。初靜慮中除
T1822_.41.0588a07: 其苦受。彼由想異別指想心　或有異想。
T1822_.41.0588a08: 總標假者。結文可解｣　　論。有色有情至
T1822_.41.0588a09: 第二識住。引經文也｣　　論。所以者何至
T1822_.41.0588a10: 故名想一。釋經意也。以初靜慮同想一因
T1822_.41.0588a11: 名爲想一　不言梵輔天者。擧初顯後　
T1822_.41.0588a12: 正理論云。何縁梵衆同生此＊相。由見梵王
T1822_.41.0588a13: 處所･形色･及神通等皆殊勝故。又觀大梵
T1822_.41.0588a14: 先時已有。己･及餘天後方生故。彼不能見
T1822_.41.0588a15: 從上地沒。依初靜慮發宿住通。不能了
T1822_.41.0588a16: 知上地境故。何縁大梵亦生此想。彼纔發
T1822_.41.0588a17: 心衆便生故。謂己所化非速歿故。或愚業
T1822_.41.0588a18: 果感赴理故。或見己身形状･勢力･壽･威徳
T1822_.41.0588a19: 等過餘衆故。由是縁故。梵衆･梵王身雖有
T1822_.41.0588a20: 殊而生一想｣　　論。大梵王身至故名身
T1822_.41.0588a21: 異。釋身異也。如文可解｣　　論。經説梵衆
T1822_.41.0588a22: 至彼同分内。引經證想一也。由此證知我
T1822_.41.0588a23: 因梵王。梵王亦謂我生梵衆｣　　論。梵衆
T1822_.41.0588a24: 何處曾見梵王。問也。所以有此問者。以
T1822_.41.0588a25: 進退有過故｣　　論。有餘師言至來生此故。
T1822_.41.0588a26: 述初釋也　此師意以劫初成時。梵衆從
T1822_.41.0588a27: 第二定來生梵衆。故知在極光淨曾見梵
T1822_.41.0588a28: 王。理實應言第二定中三天皆得。而言極
T1822_.41.0588a29: 光淨者。擧後顯初｣　　論。云何今時至起
T1822_.41.0588b01: 戒禁取。此餘師釋。進退有過。在梵衆天若
T1822_.41.0588b02: 未離初定染未得第二定。即不能憶第
T1822_.41.0588b03: 二定事。若以離初染得第二定。即不合
T1822_.41.0588b04: 縁初定梵王起戒禁取｣　　論。有餘師説
T1822_.41.0588b05: 住中有中。述第二釋。此師意説。從第二定
T1822_.41.0588b06: 沒生初定時。於中有中曾見梵王長壽久
T1822_.41.0588b07: 住｣　　論。彼住中有至長壽久住。破第二
T1822_.41.0588b08: 釋。色界中有於受生處。無有障礙。不住多
T1822_.41.0588b09: 時。如何得説曾見梵王長壽久住｣　　論。
T1822_.41.0588b10: 是故梵衆至起如是念。論主述正釋也。正理
T1822_.41.0588b11: 論云。謂諸梵衆初下生時。見大梵王威光赫
T1822_.41.0588b12: 烈。雖懷敬慕欲往親承。威神所逼未
T1822_.41.0588b13: 果前詣。於茲荏苒遂致多時。後勵專誠
T1822_.41.0588b14: 預近瞻仰。到已皆共作是念言。我等曾見。
T1822_.41.0588b15: 乃至廣説。謂彼近見大梵王時。便能憶知
T1822_.41.0588b16: 先所見事。復能了達衆下生前獨有梵王。及
T1822_.41.0588b17: 心所願。或彼先在極光淨天。曾見梵王今
T1822_.41.0588b18: 見能憶。謂彼昔在極光淨天曾見梵王獨
T1822_.41.0588b19: 居下地。亦知心願與衆同居。俯愍便興初
T1822_.41.0588b20: 靜慮化。令所化衆偶侍梵王。起化須臾自
T1822_.41.0588b21: 便福盡。命終下生初靜慮中。大梵身心･及所
T1822_.41.0588b22: 化事。皆初靜慮通慧所縁。今見便發宿住隨
T1822_.41.0588b23: 念。故彼梵衆作是念言。我等曾見。乃至廣
T1822_.41.0588b24: 説。有餘師説。二靜慮中所起能縁梵世眼
T1822_.41.0588b25: 識是初靜慮地法所收。故今亦能隨念彼識。
T1822_.41.0588b26: 有作是説。彼梵衆天不受處胎･斷末摩苦。
T1822_.41.0588b27: 由斯得有念無忘失。故憶前生所見等事｣
T1822_.41.0588b28: 　　論。有色有情至第三識住。牒經文也｣
T1822_.41.0588b29: 　　論。此中擧後至何識住攝。釋經意也｣
T1822_.41.0588c01: 　　論。彼天顯形至故名想異。釋立名也｣
T1822_.41.0588c02: 　　論。傳説彼天至復受欲樂。廣釋想異。既
T1822_.41.0588c03: 言傳説顯非自意｣　　論。豈不遍淨想亦
T1822_.41.0588c04: 應然。難也豈不第三靜慮。亦厭根本樂受
T1822_.41.0588c05: 入近分捨。亦應同是想異。因何唯取第二
T1822_.41.0588c06: 定也｣　　論。非遍淨天至擾動心故。答也｣
T1822_.41.0588c07: 　論。經部師説至得想異名。述經部師計
T1822_.41.0588c08: 也　正理論云。彼天中無有表業等爲因所
T1822_.41.0588c09: 感差別身形故言身一。即形･顯等。同處諸
T1822_.41.0588c10: 天相無別義｣　　論。有色有情至故名想
T1822_.41.0588c11: 一。釋第四識住也。身一如前。想一謂唯樂
T1822_.41.0588c12: 受想也｣　　論。初靜慮中至故言想一。此釋
T1822_.41.0588c13: 諸地想不同也　初靜慮中言想一者。是
T1822_.41.0588c14: 戒禁取故言染汚。第二靜慮是定心故名爲
T1822_.41.0588c15: 善想。第三定中受異熟樂。無厭捨故名爲
T1822_.41.0588c16: 想一。無記相也｣　　論。下三無色至是名爲
T1822_.41.0588c17: 七。指經釋後三識住也。即是空無邊處五。
T1822_.41.0588c18: 識無邊處六。無所有處七　是名爲七者。結
T1822_.41.0588c19: 七識住也｣　　論。此中何法名爲識住。問
T1822_.41.0588c20: 識所住法也｣　　論。謂彼所繋至是名識住。
T1822_.41.0588c21: 此答所住法也。謂欲･色界繋五蘊爲所住。
T1822_.41.0588c22: 三無色中四蘊爲識住　此中説識於處
T1822_.41.0588c23: 想樂住故兼取識也。非如四識住唯四
T1822_.41.0588c24: 蘊也｣　　論。所餘何故非識住耶。問。惡趣･
T1822_.41.0588c25: 第四靜慮等。何故非識住耶｣　　論。於餘
T1822_.41.0588c26: 處皆有損壞識法故。答也｣　　論。餘處者何。
T1822_.41.0588c27: 問餘處也｣　　論。謂諸惡處至及與有頂。
T1822_.41.0588c28: 答｣　　論。所以者何。徴非所以｣　　論。由
T1822_.41.0588c29: 彼處有至故非識住。答非識住所以｣
T1822_.41.0589a01: 論。何等名爲損壞識法。問壞法也｣　　論。
T1822_.41.0589a02: 謂諸惡處至故非識住。答壞法也｣　　論。
T1822_.41.0589a03: 復説若處至故非識住。述異釋也。准此論
T1822_.41.0589a04: 文。豈可第四靜慮處三天異生。皆悉愛慕無
T1822_.41.0589a05: 想異熟處耶。應非正義。正理論云。有餘師
T1822_.41.0589a06: 説。衆生有三所。謂樂著諸境･樂･想。樂著境
T1822_.41.0589a07: 者。人･及欲天。樂著樂者。下三靜慮。樂著想
T1822_.41.0589a08: 者。下三無色。唯依此處立識住名。餘無此
T1822_.41.0589a09: 三故非識住　又云。上代師資相承説者。
T1822_.41.0589a10: 若處具有見･修所斷･及無斷識立識住名。
T1822_.41.0589a11: 異此便非識住所攝　豈不欲界人･及六
T1822_.41.0589a12: 天無無漏識應非識住。若言能作無漏
T1822_.41.0589a13: 所依。則有頂天應名識住　此難非理。欲
T1822_.41.0589a14: 界無定。可就所依説有無漏。然有頂天是
T1822_.41.0589a15: 定地攝。應依自性説彼有無。由自性無故
T1822_.41.0589a16: 非識住　或非有頂補特伽羅一所依中具
T1822_.41.0589a17: 三種識。欲界善處補特伽羅。一所依中容具
T1822_.41.0589a18: 三識。故不應以有頂爲例。第四靜慮雖
T1822_.41.0589a19: 具三識。而五處全･一處少分不具三識。故
T1822_.41.0589a20: 少從多不立識住。是故識住數唯有七　
T1822_.41.0589a21: 言三識者。謂見斷･修斷･及無漏識。非想處一切聖人無
見斷識。一切異生無無漏識。於欲界中可有一人先具見･
T1822_.41.0589a22: 修。復有無漏式於初忍　五處全者。謂五淨居　一
少分者。爲廣果天。無想天中無無漏識。廣果天中具三
T1822_.41.0589a23: 識故。唯下二天具有三識。上六天中
不具三故。故言以少從多不名識住
T1822_.41.0589a24: 論。如是分別至其九者何。已下一頌。第四明
T1822_.41.0589a25: 九有情居。九有情居非經所説。因釋經中
T1822_.41.0589a26: 説七識住故便釋也｣　　論曰至不樂住故。
T1822_.41.0589a27: 釋有情居。即七識住上加非想及無想天以
T1822_.41.0589a28: 爲九也。所以此九立有情居。以樂住故。前
T1822_.41.0589a29: 識住中以有壞識法故。識昧劣故。故非識
T1822_.41.0589b01: 住。餘處不樂非有情居　問有情居及識住
T1822_.41.0589b02: 五蘊者色･行二蘊通外器不　答正理論云。
T1822_.41.0589b03: 謂諸有情自樂安住所依色等實物非餘。以
T1822_.41.0589b04: 諸有情是假有故。然諸實物是假所居故。有
T1822_.41.0589b05: 情居唯有情法。以有情類於自依身愛住
T1822_.41.0589b06: 増強非於處所。又於處所立有情居應
T1822_.41.0589b07: 成雜亂。居無雜亂唯有内身。故有情居唯
T1822_.41.0589b08: 有情法。既言生已名有情居。知有情居不
T1822_.41.0589b09: 攝中有。又諸中有非久所居。故諸有情不
T1822_.41.0589b10: 樂安住。又必應爾。由本論説爲顯生處
T1822_.41.0589b11: 立有情居。於生死中爲顯諸識由愛住著
T1822_.41.0589b12: 建立識住。顯諸有情於自依止。愛樂安住
T1822_.41.0589b13: 立有情居。故此二門建立差別｣　　論。言餘
T1822_.41.0589b14: 處者至如識住中。釋餘第四定･及諸惡趣非
T1822_.41.0589b15: 有情居。如前已釋
T1822_.41.0589b16: 論。前所引經至其四者何已下一頌第五明
T1822_.41.0589b17: 四識住｣　　論曰至其體云何。問識住體
T1822_.41.0589b18: 性｣　　論。謂隨次第有漏四蘊。答也。就有
T1822_.41.0589b19: 漏･無漏中唯有漏爲體。五蘊之中唯四蘊
T1822_.41.0589b20: 也｣　　論。又此唯在至依著於彼。此明自他
T1822_.41.0589b21: 地中唯自地也。正理論云又自地中唯有情
T1822_.41.0589b22: 數。唯自相續立爲識住。非非情數･他相續
T1822_.41.0589b23: 中。識隨樂住如自相續｣　　論。如何不説
T1822_.41.0589b24: 識爲識住。問唯四名識住所以｣　　論。由
T1822_.41.0589b25: 離能住至可名王座。此答識非識住所以｣
T1822_.41.0589b26: 　　論。或若有法至所説如是。第二釋也　
T1822_.41.0589b27: 毘婆沙師所説如是者。指宗也｣　　論。若爾
T1822_.41.0589b28: 何故至識所乘御。引經難也｣　　論。又如何
T1822_.41.0589b29: 言至五蘊爲體。引例難也｣　　論。雖有是
T1822_.41.0589c01: 説至非獨説識。答兩難也。於識食中有
T1822_.41.0589c02: 喜･染等。及七識住。皆於生處所攝五蘊。不
T1822_.41.0589c03: 別分析總生喜･染非獨説識｣　　論。然色
T1822_.41.0589c04: 等蘊至於餘可説。明四識住。據別別説。於
T1822_.41.0589c05: 一一蘊生種種喜･染也。故識不同餘四蘊
T1822_.41.0589c06: 故不立識住｣　　論。又佛意説至教意如
T1822_.41.0589c07: 是。第二釋也｣　　論。又法與識至故非識住。
T1822_.41.0589c08: 明四種法必倶時也。識與其識無倶時
T1822_.41.0589c09: 理故非識住　正理論云。識與識住如種
T1822_.41.0589c10: 如田。理可如是。不違教故。然彼所説若法
T1822_.41.0589c11: 與識。可倶時生爲識良田立識住者。不
T1822_.41.0589c12: 應正理。所以者何。彼先自説識所依著故
T1822_.41.0589c13: 名識住。非於倶起受等蘊中有識所依。彼
T1822_.41.0589c14: 依識故此識爲依
非識依處		。識不依彼如何可説彼
T1822_.41.0589c15: 爲識住若以所依義釋識住者。識不依彼
受等法故。如何受等是識住耶		又非所
T1822_.41.0589c16: 縁同一境故。倶生受等非所取故依有二
義。一所
T1822_.41.0589c17: 依義。心所法等非所依也。如前已破。二所縁義。以受
等法復非所縁。如此中破。三相應依。如後破也		又
T1822_.41.0589c18: 不可以相應依著釋識住義。勿諸色法･
T1822_.41.0589c19: 及不相應非識住故若相應義釋識住者。一切色
法。及不相應無相應義。應
T1822_.41.0589c20: 非識
住		又相應理無差別故。則應無漏亦識住
T1822_.41.0589c21: 體有漏･無漏･心･心所法相應無別。
因何有漏立識住體。無漏非也		如何可説倶
T1822_.41.0589c22: 生色等爲識良田立爲識住　正理論云然
T1822_.41.0589c23: 我師宗作如是釋。爲令於識除我見心。故
T1822_.41.0589c24: 於識中不説識住。契經中言。我達世尊所
T1822_.41.0589c25: 説法教。馳流生死唯識非餘。識謂世尊異
T1822_.41.0589c26: 名説我。爲欲除滅彼我見心顯識依他。
T1822_.41.0589c27: 體非是我。我所依性非謂能依。故識住門
T1822_.41.0589c28: 唯説有四。非實識住但四非識。今謂世尊
T1822_.41.0589c29: 所説識住。識色等四不言識者。由但色等
T1822_.41.0590a01: 於三時中。與續有識爲助伴故。謂唯色等
T1822_.41.0590a02: 與識倶生。過･未亦能爲識助伴。令續有識
T1822_.41.0590a03: 生死馳流。識則不爾。故非識住。且眼等根･
T1822_.41.0590a04: 及倶色等。與倶生識爲所依･依　根爲所
T1822_.41.0590a05: 依餘爲依也　已滅未生但爲識境。是故色
T1822_.41.0590a06: 蘊於三時中。望續有識能爲助伴。現在受
T1822_.41.0590a07: 等與識倶生爲倶有因。一分與識同縁一
T1822_.41.0590a08: 境有助伴用。已滅未生倶爲識境。是故受
T1822_.41.0590a09: 等亦於三時。望續有識能爲助伴。識雖過･
T1822_.41.0590a10: 未望續有識少有助能。而倶生中全無助
T1822_.41.0590a11: 力。不倶起故。色等望識具二助能。識唯去･
T1822_.41.0590a12: 來故非識住。故非情數･及＊他身中。色等四
T1822_.41.0590a13: 蘊亦非識住。由彼望識但爲所縁。不具
T1822_.41.0590a14: 二門助伴用故。住謂所住。是續有識引自
T1822_.41.0590a15: 果時。能爲依義。住或所著。是續有識引自
T1822_.41.0590a16: 果時。能爲境義。自身色等可有與識同一
T1822_.41.0590a17: 境義。設不同境然能爲依。具二助能故
T1822_.41.0590a18: 立識住。非有情數他身色等則不如是。故
T1822_.41.0590a19: 非識住｣　　論。如是所説至四攝七耶。問
T1822_.41.0590a20: 相攝也｣　　論。非遍相攝至謂除前相。自
T1822_.41.0590a21: 此已下四句答也。如文可解
T1822_.41.0590a22: 論。於前所説至何處有何。已下一頌半。第六
T1822_.41.0590a23: 明四生也｣　　論曰至而生類等。此明立
T1822_.41.0590a24: 四所以。以生類等同名一生。正理論云。前
T1822_.41.0590a25: 所説界通情･非情此即界寛。
四生狹也。		趣唯有情然不
T1822_.41.0590a26: 遍攝不攝中有。
狹於生也。		生唯遍攝故説有情。無非有
T1822_.41.0590a27: 情名衆生故　准此。有情名爲衆生。無情
T1822_.41.0590a28: 不名衆生。舊譯有情名衆生者有兩名也。
T1822_.41.0590a29: 准大乘同性經具六界故名衆生也　又
T1822_.41.0590b01: 云。然有情類卵生･胎生･濕生･化生是名爲
T1822_.41.0590b02: 四釋四
生也		生謂生類。諸有情中雖餘類雜。而生
T1822_.41.0590b03: 類等言生類者是衆生義准此論文。多生
類故名爲衆生		若爾
T1822_.41.0590b04: 界･趣亦應名生問
也		不爾。界通情･非情故。
T1822_.41.0590b05: 趣雖有情而非遍故。此唯情遍獨立生
T1822_.41.0590b06: 名｣　　論。云何卵生至鸚鵡雁等。釋卵生
T1822_.41.0590b07: 也。依卵而生名爲卵生。卵必有胎是故先
T1822_.41.0590b08: 説｣　　論。云何胎生至猪羊驢等。釋胎生
T1822_.41.0590b09: 也。依胎而生名爲胎生。有胎無卵故在卵
T1822_.41.0590b10: 後説。爲胎必濕故濕生先説｣　　論。云何
T1822_.41.0590b11: 濕生至蚊蚰蜒等。釋濕生也。依濕而生名
T1822_.41.0590b12: 爲濕生。以有所託故在化生前。以有濕
T1822_.41.0590b13: 無胎。在胎生後説｣　　論。云何化生至
T1822_.41.0590b14: 故名化生。釋化生也。無而忽有名爲化生。
T1822_.41.0590b15: 此縁最少故在後説｣　　論。人傍生趣各具
T1822_.41.0590b16: 四種。就趣辨生多少別也｣　　論。人卵生
T1822_.41.0590b17: 者至五百子等。釋人中卵生也。婆沙一百二
T1822_.41.0590b18: 十云。人卵生者。昔於此州有商人。入海
T1822_.41.0590b19: 得一&T063644;鶴。形色偉麗奇而悦之。遂生二卵。
T1822_.41.0590b20: 於後卵開出二童子。端正聰慧。年長出家皆
T1822_.41.0590b21: 得阿羅漢果。小者名鄔波世羅此云小山。鄔
波名小。世羅名
T1822_.41.0590b22: 山。近
山生故。		大者名世羅但名
山也		　鹿母者。子名鹿故
T1822_.41.0590b23: 從子爲名故言鹿母。即是毘舍佉夫人也。
T1822_.41.0590b24: 毘舍佉是二月星名。從星立名此云長養。
T1822_.41.0590b25: 鹿母所生三十二卵。卵出一兒　般遮羅是
T1822_.41.0590b26: 地名此云執五。王妃生五百卵。生已羞恥
T1822_.41.0590b27: 恐爲災變。函盛棄殑伽河。隨流而去。下有
T1822_.41.0590b28: 隣國王。因觀水遣人接取見卵。將歸經數
T1822_.41.0590b29: 日間各生一子。養大驍勇所往皆伏無敢
T1822_.41.0590c01: 敵者。時彼隣國王。與彼父王久來有怨。欲
T1822_.41.0590c02: 遣征罰。先遣使告今欲決戰。尋後兵至圍
T1822_.41.0590c03: 繞其城即欲摧破。般遮羅王極生忙怖。
T1822_.41.0590c04: 王妃問委。妃慰王言。王不須愁。此五百
T1822_.41.0590c05: 子皆是我兒。具陳上事。夫子見母惡心必
T1822_.41.0590c06: 息。妃自登城告五百子説上因縁。如何今
T1822_.41.0590c07: 者欲造逆罪。若不信者皆應張口。妃出兩
T1822_.41.0590c08: 乳有五百道乳汁。各注一口。應時信伏。因
T1822_.41.0590c09: 即和好各起慈心。兩國交通永無征伐｣
T1822_.41.0590c10: 　論。人胎生者如今世人。如文可解｣
T1822_.41.0590c11: 論。人濕生者至菴羅衞等　曼馱多者。此云
T1822_.41.0590c12: 我養。布殺陀王頂皰而生。顏貌端正。王抱入
T1822_.41.0590c13: 宮告誰能養。諸宮各言我能養也。故以標
T1822_.41.0590c14: 名。舊云頂生王者。此從生處立名非本
T1822_.41.0590c15: 號也。此王長大爲金輪王能破修羅欲侵
T1822_.41.0590c16: 天帝釋位　遮盧者。此云脾。鄔波遮盧此
T1822_.41.0590c17: 云小脾。於我養王兩髀之上各生一皰。皰
T1822_.41.0590c18: 生一子。從所生處故以爲名。以小標別。
T1822_.41.0590c19: 亦爲輪王　言鴿鬘者。昔有一王此名靜
T1822_.41.0590c20: 授。於王腋下有胞生一女子名爲鴿鬘。
T1822_.41.0590c21: 從腋下出如鴿出飛。王重如鬘故以名焉。
T1822_.41.0590c22: 或生已後鴿恒隨逐。王重如鬘因以立名
T1822_.41.0590c23: 　菴羅衞者。是樹名也。有一女子從此樹
T1822_.41.0590c24: 生。菴羅衞者或從子生。或從花枝生也。正
T1822_.41.0590c25: 理論云。此四生人皆可得聖。得聖無受卵･
T1822_.41.0590c26: 濕二生。以聖皆欣殊勝智見。卵･濕生類性
T1822_.41.0590c27: 多愚癡今詳人卵･濕生不多愚癡。作
金輪王･及能得聖。此從多分		或諸卵生生
T1822_.41.0590c28: 皆再度。故飛禽等世號再生。聖怖多生故
T1822_.41.0590c29: 無受義。濕生多分衆聚同生。聖怖雜居故
T1822_.41.0591a01: 亦不受卵生可爾。其濕生人即
不衆聚。此從多分也		　論。人化生
T1822_.41.0591a02: 者唯劫初人。如文可解｣　　論。傍生三種
T1822_.41.0591a03: 至掲路荼等。釋傍生通四生也｣　　論。一
T1822_.41.0591a04: 切地獄至皆唯化生。此釋地獄･及諸天趣･并
T1822_.41.0591a05: 中有也｣　　論。鬼趣唯通至雖盡而無飽。
T1822_.41.0591a06: 釋鬼趣中唯二生也｣　　論。一切生中至而
T1822_.41.0591a07: 受胎生。問佛不取化生受胎生所以也｣
T1822_.41.0591a08: 　　論。見受胎生至專修正法。答也。答中
T1822_.41.0591a09: 有二。一爲利益。二爲止謗。此即前也　
T1822_.41.0591a10: 就中有三利益。一引親眷令入正法。二爲
T1822_.41.0591a11: 令知是輪王種。三爲令所化生増上心。如
T1822_.41.0591a12: 文可解｣　　論。又若不爾至息諸疑謗。第
T1822_.41.0591a13: 二止謗。如文可解｣　　論。有餘師説至即
T1822_.41.0591a14: 無所見。述異釋也｣　　論。若人信佛至此
T1822_.41.0591a15: 不成釋。論主破也。佛既有持願通能久留
T1822_.41.0591a16: 身。何須胎生。正理論云。今謂此釋其理必
T1822_.41.0591a17: 成。通所留身非佛功徳。力。無畏等所依熏
T1822_.41.0591a18: 故。不能廣大饒益世間。所以然者。是可留
T1822_.41.0591a19: 法通願能留。一切化生如刹那法必無留
T1822_.41.0591a20: 義。謂諸有爲刹那定滅。諸佛神力亦不能
T1822_.41.0591a21: 留。設欲久留即須別化。此所別化非佛
T1822_.41.0591a22: 功徳力無畏等之所依熏。故於世間無大
T1822_.41.0591a23: 饒益。若不爾者。佛應化爲如本身形受諸
T1822_.41.0591a24: 供養令無量衆生天解脱。故我所禀毘婆
T1822_.41.0591a25: 沙師咸作是言。後身菩薩爲利他故不受
T1822_.41.0591a26: 化生。此義極成不可傾動。化生何故死無
T1822_.41.0591a27: 遺形。由彼頓生故應頓滅。如戲水者出沒
T1822_.41.0591a28: 亦然。毘婆沙師説。化生者造色多故死無遺
T1822_.41.0591a29: 形。大種多者死非頓滅。即由此義可以證
T1822_.41.0591b01: 知。一四大種生多造色　婆沙一百二十七
T1822_.41.0591b02: 云。問一四大種爲但造一造色極微。爲能
T1822_.41.0591b03: 造多。若但造一如何不成因四果一。因多
T1822_.41.0591b04: 果少理不應然。若能造多。即一四大種所
T1822_.41.0591b05: 造造色有多極微。云何展轉非倶有因。對
T1822_.41.0591b06: 法者説有對造色展轉相望無倶有因。許則
T1822_.41.0591b07: 便違對法宗義。答應作是説。一四大種但
T1822_.41.0591b08: 能造一所造色極微。問如何不成因四果
T1822_.41.0591b09: 一。因多果少理不應然。答果少因多理亦無
T1822_.41.0591b10: 失。世現見有如是類。故因四果一於理無
T1822_.41.0591b11: 違。有説造多。問若爾一四大種所造造色
T1822_.41.0591b12: 有多極微。云何展轉非倶有因。答非一果
T1822_.41.0591b13: 故非倶有因。以倶有因法必同一果故。此
T1822_.41.0591b14: 不成因同猶豫故。評云如前説者好。今詳。
T1822_.41.0591b15: 正理不以婆沙評家爲正。若作倶舍師破。
T1822_.41.0591b16: 汝准此釋違婆沙正義也｣　　論。因論生
T1822_.41.0591b17: 論至爲充所食。難文可解｣　　論。以不知故
T1822_.41.0591b18: 至暫食何咎。答文可解｣　　論。於四生内至
T1822_.41.0591b19: 皆化生故。釋化生多。如文可解　正理論
T1822_.41.0591b20: 有兩説。一説同此論。一説濕生多。二説無
T1822_.41.0591b21: 評家。今詳若兼中有即化生多。若説本有
T1822_.41.0591b22: 即濕生多。兩説無違
T1822_.41.0591b23: 論。此中何法至非即名生。已下一頌。第七明
T1822_.41.0591b24: 中有也　於中有三。一明中有名體。二引
T1822_.41.0591b25: 理教證有中有。三義門分別。此第一也｣
T1822_.41.0591b26: 　論曰至故名中有。此出體釋名也　有自
T1822_.41.0591b27: 體起者。謂異熟五蘊前趣死後後趣生。前二
T1822_.41.0591b28: 趣中間故名中有。兩趣中故名之爲中。四
T1822_.41.0591b29: 有之中一有攝故名之爲有。中即是有故名
T1822_.41.0591c01: 中有｣　　論。此身已起何不名生。問也。生
T1822_.41.0591c02: 之與起名異義同。既名爲起。何不是生｣
T1822_.41.0591c03: 　論。生謂當來至故不名生。答也。雖生與
T1822_.41.0591c04: 起名異義同。於四有中立生名者。謂於當
T1822_.41.0591c05: 來所應至處建立生名。非於餘位。由斯中
T1822_.41.0591c06: 有名起非生｣　　論。何謂當來所應至處。
T1822_.41.0591c07: 問也｣　　論。所引異熟至所應至處。答也　
T1822_.41.0591c08: 論。有餘部説至故無中有。大衆部等計也｣　　
T1822_.41.0591c09: 　論。此不應許至理教者何。已下第二有兩
T1822_.41.0591c10: 頌廣引理･教證有中有｣　　論曰至處必
T1822_.41.0591c11: 無間。引穀等爲例破。現見。穀等相續轉法
T1822_.41.0591c12: 從子至芽。乃至果實中間無斷。故知。死･
T1822_.41.0591c13: 生二有中間亦無斷也｣　　論。豈不現見至
T1822_.41.0591c14: 何妨續生。大衆部引像爲喩救也｣　　論。
T1822_.41.0591c15: 實有諸像至故不成喩。此即略以二理破也。
T1822_.41.0591c16: 一像有不成。二非等不成｣　　論。言像不
T1822_.41.0591c17: 成至無二並故。此無二並。總有四種。一鏡
T1822_.41.0591c18: 像色別無二並。二兩岸像色無二並。三影光
T1822_.41.0591c19: 處別無二並。四月像鏡面無二並｣　　論。
T1822_.41.0591c20: 謂於一處至依異大故。此第一也。鏡面･像色。
T1822_.41.0591c21: 別四大造體是對礙。如何一處二得並生。故
T1822_.41.0591c22: 知無像｣　　論。又陜水上至二色倶生。第二
T1822_.41.0591c23: 兩岸互見分明。即是一處有二像色。曾無一
T1822_.41.0591c24: 處並見二色。故知無有實像一處並生｣
T1822_.41.0591c25: 　論。又影與光至謂二並生。第三光･影相違
T1822_.41.0591c26: 未曾同處。現見鏡中光像在於影中。故知光
T1822_.41.0591c27: 像無實｣　　論。或言一處至如何別見。第四
T1822_.41.0591c28: 也。若謂像色鏡面同處。見鏡中月如觀井
T1822_.41.0591c29: 水。近遠別見｣　　論。故知諸像於理實無。總
T1822_.41.0592a01: 結上也｣　　論。然諸因縁至難可思議。此
T1822_.41.0592a02: 釋。像雖實無因縁令見　難思議者。不測
T1822_.41.0592a03: 所以然也｣　　論。已辨不成至亦非喩者。
T1822_.41.0592a04: 結前起後非等　於中有二。一相續非相
T1822_.41.0592a05: 續非等。二由二縁不由二縁非等｣
T1822_.41.0592a06: 論。以質與像至故不成喩。釋第一也。像･質
T1822_.41.0592a07: 同時倶有非是前後相續。死･生二有異時前
T1822_.41.0592a08: 後非是同時倶有。非等故非喩也｣　　論。
T1822_.41.0592a09: 又所現像至非等於法。釋第二也。鏡像生時
T1822_.41.0592a10: 因於本質依鏡面生。由二縁故與法不
T1822_.41.0592a11: 同。生有生時唯因死有。無別所依勝縁如
T1822_.41.0592a12: 鏡故不等也｣　　論。亦不可説至爲勝依
T1822_.41.0592a13: 性。破轉救也。如文可解｣　　論。已依正理
T1822_.41.0592a14: 至證有中有。結前理破引後六教證也｣
T1822_.41.0592a15: 　論。謂契經言至業有中有。第一經也。經分
T1822_.41.0592a16: 明五趣之外別説中有。故知非無｣　　論。
T1822_.41.0592a17: 若此契經至何現在前。第二經也　健達縛
T1822_.41.0592a18: 者。此名尋香。中有食香故名尋香｣　　論。
T1822_.41.0592a19: 若此契經至固唯中有。第三經也。前蘊已滅
T1822_.41.0592a20: 不可言來。此所言來定是中有｣　　論。若
T1822_.41.0592a21: 復不誦至何名中般。第四經也。五種不還中
T1822_.41.0592a22: 既別標中般。故知中有決定非無｣　　論。有
T1822_.41.0592a23: 餘師執至故名中般。大衆部等救也｣　　論。
T1822_.41.0592a24: 是則應許至故執非善。破轉救也。若五不還
T1822_.41.0592a25: 説有中般即是別有中天。五不還中説生
T1822_.41.0592a26: 般等應更別有生等天也。既不許然故執
T1822_.41.0592a27: 非理｣　　論。又經説有至定非應理。又引
T1822_.41.0592a28: 七善士證無中天。第五經也。如火星迸近
T1822_.41.0592a29: 遠時處隨滅不同。別説中天豈有此異。執
T1822_.41.0592b01: 有中天定非應理｣　　論。有餘復説至壽
T1822_.41.0592b02: 量中間。第二師執也　此師意説。從欲界死
T1822_.41.0592b03: 生色界時。壽量中間入般涅槃名中般也｣
T1822_.41.0592b04: 　　論。或近天中間至是名中般。第三師異
T1822_.41.0592b05: 釋　此師意謂。初生色界未至法會中間
T1822_.41.0592b06: 涅槃故名中般。已上兩師釋五不還經中般
T1822_.41.0592b07: 也。婆沙六十九云。是分別論者｣　　論。由
T1822_.41.0592b08: 至界位至故有三品。第二師釋。七善士趣契
T1822_.41.0592b09: 經中説中般分三。壽量中間總有三位。一
T1822_.41.0592b10: 染想未生名至界位。界是因種之異名也。
T1822_.41.0592b11: 種未起時名爲至界。正理論云有種未行
T1822_.41.0592b12: 名爲至界　此是利根。此即第一中般　或
T1822_.41.0592b13: 想位者。是次後時染想生時。正理云。彼想初
T1822_.41.0592b14: 行説名想位　此是中根。是第二中般　或
T1822_.41.0592b15: 尋位者。正理論云。由煩惱力令心於境種
T1822_.41.0592b16: 種尋求説名尋位　此鈍根者。此第三中般
T1822_.41.0592b17: 也｣　　論。或取色界至是名第一。此是第二
T1822_.41.0592b18: 師異釋也。七善士趣經中般分三。此是第一
T1822_.41.0592b19: 中般也。即是從生色界天中趣向本法會
T1822_.41.0592b20: 天。中間時有近遠。以前後不同。第一人生
T1822_.41.0592b21: 天未趣即般涅槃｣　　論。從是次後至是名
T1822_.41.0592b22: 第二。釋第二也｣　　論。復從此後至是名
T1822_.41.0592b23: 第三。釋第三也。已上三人並是中般｣
T1822_.41.0592b24: 論。入法會已至是名生般。是七善士趣第四
T1822_.41.0592b25: 人也｣　　論。或感多壽至故名生般。第二
T1822_.41.0592b26: 釋也。偏釋生般欲簡異中三也｣　　論。
T1822_.41.0592b27: 如是所説至皆不相應。總非上説。與七善士
T1822_.41.0592b28: 趣火星喩説皆不相應｣　　論。所以者何。
T1822_.41.0592b29: 大衆部師徴不相應所以｣　　論。以彼處
T1822_.41.0592c01: 行無差別故。答也　就中有二。一以行無
T1822_.41.0592c02: 差別。二無色界應有中般。此是初也。其火
T1822_.41.0592c03: 星喩滅處不同。行有近遠。由斯分其中般
T1822_.41.0592c04: 有三種別。如説至色界･或想或尋。及初
T1822_.41.0592c05: 取同分受天法樂等。雖説時別前後分
T1822_.41.0592c06: 三滅處行時與火星喩不相扶會由斯所
T1822_.41.0592c07: 説皆不相應｣　　論。又無色界至皆是虚
T1822_.41.0592c08: 妄。第二無色應有破也。此前破雙破兩説。
T1822_.41.0592c09: 謂壽量中間･及近天中間。此唯破壽量中
T1822_.41.0592c10: 間不破近天中也。以無色界無入天法
T1822_.41.0592c11: 會等故　論。然不説彼至伽陀中説。引文
T1822_.41.0592c12: 證也　嗢拕喃者。此云集施　伽陀者。此云
T1822_.41.0592c13: 頌舊云偈者訛也　總集諸賢聖者。順解脱
T1822_.41.0592c14: 分已上名賢。見道已上説名爲聖　四靜慮
T1822_.41.0592c15: 各十者。賢有二人。謂起七方便･未起七方
T1822_.41.0592c16: 便生上界者。聖有八人。謂七善士趣。及阿
T1822_.41.0592c17: 羅漢。三無色無三中般。非想者又闕上流。
T1822_.41.0592c18: 最初生彼天者無上流故。非無從餘下
T1822_.41.0592c19: 天上流來者｣　　論。若復不誦如是等經。
T1822_.41.0592c20: 若復不誦總集諸聖賢經　等者等取七善
T1822_.41.0592c21: 趣經｣　　論。無上法王至實有極成。論主傷
T1822_.41.0592c22: 歎　無上法王久已滅度者。造此論時佛涅
T1822_.41.0592c23: 槃後九百年也　諸大法將亦般涅槃者。迦
T1822_.41.0592c24: 延･法救等已般涅槃　聖教支離已成多部
T1822_.41.0592c25: 者。佛涅槃後一百年爲初。四百年爲後。本
T1822_.41.0592c26: 末分成二十部。廣如宗輪論説　于今轉盛
T1822_.41.0592c27: 者。至九百年轉更盛也　言。違理者。謂前
T1822_.41.0592c28: 像實有不成非等故故非喩也　言。拒教
T1822_.41.0592c29: 者。即拒所引七部契經。餘文可解｣　　論。
T1822_.41.0593a01: 若爾云何至無間地獄。大衆部等引契經證
T1822_.41.0593a02: 無中有也。總有三經。此即第一經也。若有
T1822_.41.0593a03: 中有因何經説現身顛墜無間地獄　度
T1822_.41.0593a04: 使。此云毀壞　魔羅。此云殺者。婆沙一百
T1822_.41.0593a05: 二十五。羯洛迦孫馱佛。將一侍者名曰
T1822_.41.0593a06: 至遠。入婆羅門村次第乞食。時魔度使化
T1822_.41.0593a07: 作少年擲石遙打。侍者頭破血流被面。隨
T1822_.41.0593a08: 佛後行。時佛呵叱魔言。汝何非分造斯惡
T1822_.41.0593a09: 業。魔時業盡便墜地獄｣　　論。此經意説
T1822_.41.0593a10: 至後受生受。論主通經。如文可解｣　　論。
T1822_.41.0593a11: 何故經説至生那落迦。引第二證無中有。
T1822_.41.0593a12: 經言無間即生。故知無中有也。若有中有
T1822_.41.0593a13: 即是有間｣　　論。此經意遮至定順生受。論
T1822_.41.0593a14: 主通經　就中有三。一順通。二反通。三責
T1822_.41.0593a15: 迷文。此順通也　言無間者。有其二義。一
T1822_.41.0593a16: 定生地獄不往餘趣間故名無間也。二定
T1822_.41.0593a17: 受生報不爲餘生間故名無間。非是無
T1822_.41.0593a18: 中有間｣　　論。若但執文至不待身壞。第二
T1822_.41.0593a19: 反難。釋有二。一經言無間彼即不許有中
T1822_.41.0593a20: 有者。經言五無間業生地獄中。應必具五
T1822_.41.0593a21: 無間方生。闕應不生。此第一也。唯五無間
T1822_.41.0593a22: 業生地獄非餘惡業生地獄中。即成大
T1822_.41.0593a23: 過。此第二也。經言造業無間即生地獄。應
T1822_.41.0593a24: 造業已即生地獄。不待身壞命終心等即
T1822_.41.0593a25: 生地獄。此第三｣　　論。或雖不許至即是
T1822_.41.0593a26: 生有。第三責迷文也。汝迷經文。經言無間
T1822_.41.0593a27: 即生。生中有也。中有是生方便故名爲生。
T1822_.41.0593a28: 從生得名非剋性也。若就自性應名爲
T1822_.41.0593a29: 起。如前廣説｣　　論。若爾經頌至無有所
T1822_.41.0593b01: 止。引第三經證無中有。此頌佛爲婆羅門
T1822_.41.0593b02: 説。婆羅門名再生。以初生時名爲一生。受
T1822_.41.0593b03: 法之時名再生也。出胎有五位。一嬰垓。二
T1822_.41.0593b04: 童子。三少年。四盛年。五老年　汝今過盛位
T1822_.41.0593b05: 者。過第四盛年至老年也　至衰將近琰
T1822_.41.0593b06: 魔王者。謂將死也　琰魔王。舊云閻羅王。
T1822_.41.0593b07: 此云靜息。靜息罪人判是非也　欲往前
T1822_.41.0593b08: 路無資糧者。汝若有善資糧至其王所判
T1822_.41.0593b09: 生善趣。若無資糧判生惡趣　求住中間
T1822_.41.0593b10: 無所止者。汝怖惡趣。若欲求住中間復無
T1822_.41.0593b11: 所止｣　　論。若有中有至無有所止。辨無
T1822_.41.0593b12: 中有所以｣　　論。此頌意顯至行無礙故。
T1822_.41.0593b13: 論主通經。文中有二。一以人中速歸魔
T1822_.41.0593b14: 滅無暫停義言無所止。二或在中有速往
T1822_.41.0593b15: 生處中無停止｣　　論。寧知經意如此非
T1822_.41.0593b16: 餘。大衆部等徴也。寧知經據速歸磨滅及
T1822_.41.0593b17: 速往生處言無所止。非是據無中有説
T1822_.41.0593b18: 中間無止也｣　　論。汝復焉知如餘非此。論
T1822_.41.0593b19: 主反徴大衆部也。汝復焉知汝餘説據無
T1822_.41.0593b20: 中有名無所止。不如我説據速磨滅名
T1822_.41.0593b21: 無所止｣　　論。二責既等至竝無違害。論主
T1822_.41.0593b22: 明經不成證也。一以二責等。二以二釋
T1822_.41.0593b23: 同｣　　論。如何偏證至爲證不成。經成非
T1822_.41.0593b24: 證◎
T1822_.41.0593b25: 倶舍論疏卷第八
T1822_.41.0593b26:   同年十一月朔日於同處點同老法師
T1822_.41.0593b27:   此卷草書頗不穩便
T1822_.41.0593b28: 以黄園本一交了　　　　　理眞
T1822_.41.0593b29:
T1822_.41.0593c01:
T1822_.41.0593c02:
T1822_.41.0593c03: 倶舍論疏卷第九
T1822_.41.0593c04: 　沙門法寶撰　
T1822_.41.0593c05:   分別世品第三之二
T1822_.41.0593c06: ◎論。當往何趣至形状如何。下第三有五頌
T1822_.41.0593c07: 義門分別中有　就中。前一頌明中有所
T1822_.41.0593c08: 趣。及明形状。次兩頌明天眼等見。及明通
T1822_.41.0593c09: 等。後兩頌明中有入胎。此第一也　頌前有
T1822_.41.0593c10: 兩問。一問當往何趣。二問形状如何｣
T1822_.41.0593c11: 論曰至當本有形。釋上兩句雙答二問。以
T1822_.41.0593c12: 業能引當所往趣。彼業即招能往中有。此
T1822_.41.0593c13: 明中･生同一業也。由業同故。當往趣同及
T1822_.41.0593c14: 形状同｣　　論。若爾於一至燒母胎。難也。若
T1822_.41.0593c15: 言中有如本有形。地獄中有還如地獄猛
T1822_.41.0593c16: 火應隨。中有起時應燒母胎｣　　論。彼居
T1822_.41.0593c17: 本有至況在中有。答也　就中有三。一中有
T1822_.41.0593c18: 時未有猛火。二以中有極微細故。三逐難
T1822_.41.0593c19: 釋　以業力故五趣中有雖同一處非互
T1822_.41.0593c20: 觸燒。此第一也。地獄本有尚不恒燒況在
T1822_.41.0593c21: 中有｣　　論。設許能燒至所難非理。此第二
T1822_.41.0593c22: 也。縱令中有即燒。如猶未見地獄中有。亦
T1822_.41.0593c23: 不身觸地獄中火。以中有身極微細故｣
T1822_.41.0593c24: 　論。諸趣中有至業所遮故。此第三也。縱令
T1822_.41.0593c25: 地獄中有即有火隨餘趣中有。由業遮故
T1822_.41.0593c26: 不爲火燒釋所以也｣　　論。欲中有量至
T1822_.41.0593c27: 四大洲等。因明形量似當生處。兼明二界
T1822_.41.0593c28: 形量大小　異生･菩薩雖同欲界。而異生
T1822_.41.0593c29: 如小兒。菩薩如盛年等｣　　論。若爾何故
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