【經文資訊】大正新脩大藏經 第二十七冊 No. 1545《阿毘達磨大毘婆沙論》CBETA 電子佛典 V1.33 普及版
# Taisho Tripitaka Vol. 27, No. 1545 阿毘達磨大毘婆沙論, CBETA Chinese Electronic Tripitaka V1.33, Normalized Version
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T27n1545_p0978c01║
T27n1545_p0978c02║
T27n1545_p0978c03║阿毘達磨大毘婆沙論卷第一百
T27n1545_p0978c04║九十六
T27n1545_p0978c05║
T27n1545_p0978c06║　　　　五百大阿羅漢等造
T27n1545_p0978c07║　　　　三藏法師玄奘奉　詔譯
T27n1545_p0978c08║見蘊第八中想納息第三之二
T27n1545_p0978c09║見相應受幾隨眠隨增乃至廣說。問何故作
T27n1545_p0978c10║此論。答為止撥無世俗正見者意。顯實有
T27n1545_p0978c11║世俗正見是修所斷及遍行隨眠之所隨增。
T27n1545_p0978c12║又遮說有修所斷疑隨眠者意。顯疑隨眠
T27n1545_p0978c13║唯見所斷。故作斯論。問如夜見物。杌耶人
T27n1545_p0978c14║耶。此疑豈非修所斷耶。答此於彼事未了
T27n1545_p0978c15║故疑。了時便斷非隨眠性。問此中何故但依
T27n1545_p0978c16║見疑而作論。答彼作論者意欲爾故。乃至廣
T27n1545_p0978c17║說。復次唯此二種互不相應而俱緣四諦。
T27n1545_p0978c18║俱通遍行。俱緣有漏無漏。俱緣有為無為。
T27n1545_p0978c19║於餘煩惱為勝。貪瞋慢雖互不相應。而不
T27n1545_p0978c20║能通緣四諦。唯不遍行。但緣有漏。但緣有
T27n1545_p0978c21║為無明雖緣四諦。亦是遍行通緣有為無
T27n1545_p0978c22║為有漏無漏。而與一切煩惱相應皆非增
T27n1545_p0978c23║勝。是故此中但依見疑而作論。見相應受幾
T27n1545_p0978c24║隨眠隨增。答三界有漏緣及無漏緣見彼相
T27n1545_p0978c25║應無明隨眠隨增此則總說。若別說者見相
T27n1545_p0978c26║應受差別有五。謂見苦所斷乃至修所斷。此
T27n1545_p0978c27║中見苦所斷見相應受見苦所斷一切。及見集
T27n1545_p0978c28║所斷遍行隨眠隨增。見集所斷見相應受見
T27n1545_p0978c29║集所斷。一切見苦所斷遍行隨眠隨增。見滅
T27n1545_p0979a01║所斷見相應受。見滅所斷無漏緣見彼相應
T27n1545_p0979a02║無明見滅所斷。一切有漏緣。及遍行隨眠隨
T27n1545_p0979a03║增。見道所斷見相應受見道所斷無漏緣見
T27n1545_p0979a04║彼相應無明見道所斷。一切有漏緣及遍行
T27n1545_p0979a05║隨眠隨增。修所斷見相應受修所斷一切。及
T27n1545_p0979a06║遍行隨眠隨增。此中隨增差別應作四句。或
T27n1545_p0979a07║有隨眠於見相應受所緣故隨增非相應
T27n1545_p0979a08║故。或有隨眠於見相應受相應故隨增非
T27n1545_p0979a09║所緣故。或有隨眠於見相應受所緣故隨
T27n1545_p0979a10║增亦相應故。或有隨眠於見相應受非所
T27n1545_p0979a11║緣故隨增亦非相應故。初句者謂除有漏緣
T27n1545_p0979a12║見彼相應無明。諸餘有漏緣隨眠。第二句者
T27n1545_p0979a13║謂無漏緣見彼相應無明。第三句者謂。有漏
T27n1545_p0979a14║緣見彼相應無明。第四句者謂除無漏緣見
T27n1545_p0979a15║彼相應無明。諸餘無漏緣隨眠。
T27n1545_p0979a16║見不相應受幾隨眠隨增。答除無漏緣見彼
T27n1545_p0979a17║相應無明。餘隨眠隨增。此則總說。若別說者。
T27n1545_p0979a18║見不相應。受差別有五。謂見苦所斷乃至修
T27n1545_p0979a19║所斷。此中見苦所斷見不相應受。見苦所斷
T27n1545_p0979a20║一切及見集所斷遍行隨眠隨增見集所斷見
T27n1545_p0979a21║不相應受。見集所斷一切。及見苦所斷遍行
T27n1545_p0979a22║隨眠隨增。見滅所斷見不相應受。除見滅所
T27n1545_p0979a23║斷邪見彼相應無明諸餘見滅所斷及遍行
T27n1545_p0979a24║隨眠隨增。見道所斷見不相應受。除見道所
T27n1545_p0979a25║斷邪見彼相應無明。諸餘見道所斷。及遍行
T27n1545_p0979a26║隨眠隨增。修所斷見不相應受。修所斷一切
T27n1545_p0979a27║及遍行隨眠隨增。此中隨增差別亦作四句。
T27n1545_p0979a28║或有隨眠於見不相應受。所緣故隨增非
T27n1545_p0979a29║相應故。乃至廣作四句。第一句者謂有漏緣
T27n1545_p0979b01║見彼相應無明。第二句者謂除無漏緣見彼
T27n1545_p0979b02║相應無明。諸餘無漏緣隨眠。第三句者謂除
T27n1545_p0979b03║有漏緣見彼相應無明。諸餘有漏緣隨眠。第
T27n1545_p0979b04║四句者謂無漏緣見彼相應無明。
T27n1545_p0979b05║疑相應受幾隨眠隨增。答三界見所斷有漏
T27n1545_p0979b06║緣。及無漏緣疑彼相應無明隨眠隨增。此則
T27n1545_p0979b07║總說。若別說者疑相應受差別有四。謂見苦
T27n1545_p0979b08║集滅道所斷。此中見苦所斷見集所斷如前
T27n1545_p0979b09║說。見滅所斷疑相應受。見滅所斷疑彼相應
T27n1545_p0979b10║無明見滅所斷一切有漏緣。及遍行隨眠隨
T27n1545_p0979b11║增。見道所斷疑相應受。見道所斷疑彼相應
T27n1545_p0979b12║無明。見道所斷一切有漏緣。及遍行隨眠隨
T27n1545_p0979b13║增。此中隨增差別亦作四句。或有隨眠。於
T27n1545_p0979b14║疑相應受。所緣故隨增非相應故。乃至廣
T27n1545_p0979b15║作四句。第一句者謂除有漏緣疑彼相應無
T27n1545_p0979b16║明。諸餘見所斷有漏緣隨眠。第二句者謂無
T27n1545_p0979b17║漏緣疑彼相應無明。第三句者謂有漏緣疑
T27n1545_p0979b18║彼相應無明。第四句者謂除無漏緣疑彼相
T27n1545_p0979b19║應無明。諸餘無漏緣隨眠。
T27n1545_p0979b20║疑不相應受幾隨眠隨增。答除無漏緣疑彼
T27n1545_p0979b21║相應無明。餘隨眠隨增。此則總說。若別說者
T27n1545_p0979b22║疑不相應受差別有五。謂見苦所斷乃至修
T27n1545_p0979b23║所斷。此中見苦所斷見集所斷如前說。見滅
T27n1545_p0979b24║所斷疑不相應受。除見滅所斷疑彼相應無
T27n1545_p0979b25║明。諸餘見滅所斷。及遍行隨眠隨增。見道所
T27n1545_p0979b26║斷疑不相應受。除見道所斷疑彼相應無明。
T27n1545_p0979b27║諸餘見道所斷。及遍行隨眠隨增。修所斷疑
T27n1545_p0979b28║不相應受。修所斷一切及遍行隨眠隨增。此
T27n1545_p0979b29║中隨增差別亦作四句。或有隨眠於疑不
T27n1545_p0979c01║相應受所緣故。隨增非相應故。乃至廣作
T27n1545_p0979c02║四句。第一句者謂有漏緣疑彼相應無明。第
T27n1545_p0979c03║二句者謂除無漏緣疑彼相應無明。諸餘無
T27n1545_p0979c04║漏緣隨眠。第三句者謂除有漏緣疑彼相應
T27n1545_p0979c05║無明。諸餘有漏緣隨眠。第四句者無漏緣疑
T27n1545_p0979c06║彼相應無明。
T27n1545_p0979c07║因道緣起法幾界幾處幾蘊攝。答十八界十
T27n1545_p0979c08║二處五蘊。此中因者六因。謂相應乃至能作。
T27n1545_p0979c09║道者八支聖道。謂正見乃至正定。緣起者十
T27n1545_p0979c10║二支緣起。謂無明乃至老死。此因道緣起具
T27n1545_p0979c11║攝一切界處蘊法。問因及緣起可爾。道云何
T27n1545_p0979c12║亦具攝耶。答此文應作是說。因及緣起十八
T27n1545_p0979c13║界十二處五蘊攝。道三界二處五蘊攝。而不
T27n1545_p0979c14║作是說者。當知此中總說因道緣起攝一
T27n1545_p0979c15║切界處蘊非一一攝。復有說者。因道緣起
T27n1545_p0979c16║法皆謂六因此皆因之差別名故。如施設論
T27n1545_p0979c17║說。因道路等盡同一義。是以皆攝十八界
T27n1545_p0979c18║等。有作是說。因謂一切有為法。如品類足
T27n1545_p0979c19║說。因法云何。謂一切有為法由此具攝十八
T27n1545_p0979c20║界等。道即是因此因與誰為道與所得果。
T27n1545_p0979c21║由此亦攝十八界等。緣起亦是一切有為法。
T27n1545_p0979c22║如品類足說。緣起法云何。謂一切有為法。由
T27n1545_p0979c23║此亦攝十八界等。除眼觸等起想受心相應
T27n1545_p0979c24║法及耳觸等起想受心不相應法。餘法幾界
T27n1545_p0979c25║幾處幾蘊攝。答十八界十二處五蘊等起有
T27n1545_p0979c26║二種。謂因及剎那。此中但說剎那等起。以
T27n1545_p0979c27║說相應不相應故。問此所說中除何相應
T27n1545_p0979c28║不相應法。取何餘法界處蘊攝耶。答此中
T27n1545_p0979c29║除眼觸聚中非觸想受心。餘相應法及耳觸
T27n1545_p0980a01║聚中生老住無常。取所餘法界處蘊攝。所以
T27n1545_p0980a02║者何。此所說中若法是眼觸等起想受心相
T27n1545_p0980a03║應。及耳觸等起想受心不相應者。是所除彼
T27n1545_p0980a04║眼觸聚中觸雖與想受心相應。而非眼觸
T27n1545_p0980a05║等起自體。於自體無等起義故。想雖眼觸
T27n1545_p0980a06║等起及受心相應。而非想相應自體。於自
T27n1545_p0980a07║體無相應義故。受心說亦爾。是故眼觸聚
T27n1545_p0980a08║中觸想受心皆非所除。餘相應法眼觸等起
T27n1545_p0980a09║及想受心相應故乃是所除。耳觸聚中觸非
T27n1545_p0980a10║耳觸等起。亦非想受心不相應。想雖耳觸等
T27n1545_p0980a11║起及想不相應。而與受心相應。受心說亦
T27n1545_p0980a12║爾。餘心所法雖耳觸等起。而與想受心相
T27n1545_p0980a13║應。是故耳觸聚中心心所法皆非所除。彼俱
T27n1545_p0980a14║起生老住無常耳觸等起。及想受心不相應
T27n1545_p0980a15║故乃是所除是名所除法。餘法云何。謂六觸
T27n1545_p0980a16║身六想身六受身六識身。及耳鼻舌身意觸
T27n1545_p0980a17║聚中餘相應行蘊。除耳觸聚中生老住無常。
T27n1545_p0980a18║餘不相應行蘊一切色無為。如是餘法十八
T27n1545_p0980a19║界十二處五蘊攝。乃至除身觸等起想受心
T27n1545_p0980a20║相應法。及意觸等起想受心不相應法。餘法
T27n1545_p0980a21║幾界幾處幾蘊攝。答十八界十二處五蘊。此
T27n1545_p0980a22║中展轉相望所除所取准前應廣釋。有餘於
T27n1545_p0980a23║此作差別說。謂除眼觸等起想受心不相應
T27n1545_p0980a24║法。及耳觸等起想受心相應法。餘法十八界
T27n1545_p0980a25║十二處五蘊攝乃至除身觸等起想受心不
T27n1545_p0980a26║相應法。及意觸等起想受心相應法。餘法攝
T27n1545_p0980a27║如前說復有於此作差別說。謂除眼觸等
T27n1545_p0980a28║起想受心相應法。及耳觸等起想受心相應
T27n1545_p0980a29║法。餘法攝如前說。乃至除身觸等起想受心
T27n1545_p0980b01║相應法。及意觸等起想受心相應法餘法攝
T27n1545_p0980b02║如前說。復有於此作差別說。謂除眼觸等
T27n1545_p0980b03║起想受心不相應法。及耳觸等起想受心不
T27n1545_p0980b04║相應法。餘法攝如前說。乃至除身觸等起想
T27n1545_p0980b05║受心不相應法。及意觸等起想受心不相應
T27n1545_p0980b06║法。餘法攝如前說。
T27n1545_p0980b07║　　見蘊第八中智納息第四之一
T27n1545_p0980b08║若事能通達彼事能遍知耶。如是等章及解
T27n1545_p0980b09║章義。既領會已次應廣釋。問何故作此論。
T27n1545_p0980b10║答欲止他說忍即是智性者意。顯示諸忍
T27n1545_p0980b11║與自所斷疑得俱生。未重審決不得名
T27n1545_p0980b12║智。故作斯論。事有五種一自性事二繫事
T27n1545_p0980b13║三所緣事四因事五攝受事。自性事者如世
T27n1545_p0980b14║尊說。我當為汝說四十四智事。及七十七
T27n1545_p0980b15║智事。謂緣有支智以事聲說。尊者妙音作
T27n1545_p0980b16║如是說。彼經說所緣事。謂諸有支是智所緣
T27n1545_p0980b17║故說名事。然彼契經說智為事非諸有支。
T27n1545_p0980b18║以後釋中但說智故。繫事者如前一行中
T27n1545_p0980b19║說。若事愛結繫彼事亦恚結繫耶。謂五部煩
T27n1545_p0980b20║惱於五部法或所緣故繫。或相應故繫。彼五
T27n1545_p0980b21║部法以事聲說。所緣事者如品類足說。一
T27n1545_p0980b22║切法皆智所知隨其事。云何隨其事。謂隨
T27n1545_p0980b23║其所行隨其境界隨其所緣。諸智所行境
T27n1545_p0980b24║界所緣以事聲說。因事者如品類足說。有
T27n1545_p0980b25║事法無事法即是有因法無因法又如世尊
T27n1545_p0980b26║伽他中說。
T27n1545_p0980b27║　苾芻心寂靜　　能永斷諸事
T27n1545_p0980b28║　生死畢竟滅　　更不受諸有
T27n1545_p0980b29║此中諸因以事聲說。一切生死無不由因。
T27n1545_p0980c01║諸因若斷生死便滅不受諸有得般涅槃。
T27n1545_p0980c02║攝受事者如契經說。棄捨所攝受田事宅事
T27n1545_p0980c03║財寶等事。又如世尊伽他中說。
T27n1545_p0980c04║　人於田事財　　牛馬童僕等
T27n1545_p0980c05║　男女諸親欲　　各別而耽愛
T27n1545_p0980c06║又在家者作如是言。我已取彼爾所事。彼
T27n1545_p0980c07║猶負我爾所事。諸如是等名攝受事。復有
T27n1545_p0980c08║五種事。一界事二處事三蘊事四世事五剎
T27n1545_p0980c09║那事。於十種事中此中依自性事而作論。
T27n1545_p0980c10║謂忍智等自性以事名說。
T27n1545_p0980c11║若事能通達彼事能遍知耶。答應作四句。此
T27n1545_p0980c12║中能通達依無漏道智遍知說能如實知故
T27n1545_p0980c13║能遍知。依無漏道證斷遍知說能永斷煩
T27n1545_p0980c14║惱。故此二互有長短故應作四句。有事能
T27n1545_p0980c15║通達非遍知。謂苦集滅道智不斷諸煩惱。
T27n1545_p0980c16║此則見道中諸所有智。及修道等中除正斷
T27n1545_p0980c17║煩惱道餘四諦智。如是諸智是能通達如實
T27n1545_p0980c18║智性故非遍知。不斷煩惱故。有事能遍知
T27n1545_p0980c19║非能通達。謂苦集滅道忍斷諸煩惱。此則見
T27n1545_p0980c20║道中斷煩惱諸忍。若未離欲染者通法忍
T27n1545_p0980c21║類忍。若已離欲染者唯類忍。如是諸忍是
T27n1545_p0980c22║能遍知永斷煩惱故非能通達非如實智
T27n1545_p0980c23║性故。問若諸忍非能通達者品類足說當云
T27n1545_p0980c24║何通。如彼說能通達云何。謂善慧。所通達
T27n1545_p0980c25║云何。謂一切法忍是善慧自性。何故此中說
T27n1545_p0980c26║非能通達耶。答此文應作是說。若事是
T27n1545_p0980c27║能通達彼事亦是能遍知。若事是能遍知彼
T27n1545_p0980c28║事亦是能通達。而不作是說者有別意趣。
T27n1545_p0980c29║謂此中依智遍知說能通達。依能證斷遍
T27n1545_p0981a01║知說能遍知故不應難。有事能通達亦能
T27n1545_p0981a02║遍知。謂苦集滅道智斷諸煩惱此則修道中
T27n1545_p0981a03║正斷煩惱。道苦等四智是能通達如實智性
T27n1545_p0981a04║故亦能遍知永斷煩惱故。有事非能通達
T27n1545_p0981a05║亦非能遍知。謂苦集滅道忍不斷諸煩惱。
T27n1545_p0981a06║此則已離欲染者於見道中四法忍非能
T27n1545_p0981a07║通達。非如實智性。故亦非能遍知不永斷
T27n1545_p0981a08║諸煩惱故。彼所對治煩惱先已斷故。
T27n1545_p0981a09║若事能厭彼事能離耶。答應作四句。此中厭
T27n1545_p0981a10║者於有漏法厭行相轉。離者能離所斷煩
T27n1545_p0981a11║惱。此二互有長短故應作四句。有事能厭
T27n1545_p0981a12║非能離。謂苦集忍智不斷諸煩惱。此則已
T27n1545_p0981a13║離欲染入見道者。於見道中苦集法忍。及
T27n1545_p0981a14║一切苦集智。於修道等中除正斷煩惱道。
T27n1545_p0981a15║餘苦集智是能厭緣可厭事轉故。非能離
T27n1545_p0981a16║不斷煩惱故。有事能離非能厭。謂滅道忍
T27n1545_p0981a17║智斷諸煩惱。此則未離欲染者。見道中滅
T27n1545_p0981a18║道法忍。及一切滅道類忍。於修道中正斷煩
T27n1545_p0981a19║惱。滅道二智。如是忍智是能離能斷煩惱
T27n1545_p0981a20║故。非能厭緣可欣事轉故。有事能厭亦能
T27n1545_p0981a21║離。謂苦集忍智斷諸煩惱。此則未離欲染
T27n1545_p0981a22║者。於見道中苦集法忍。及一切苦集類忍。於
T27n1545_p0981a23║修道中正斷煩惱道苦集二智。如是忍智是
T27n1545_p0981a24║能厭緣可厭事轉故。亦能離斷諸煩惱故。
T27n1545_p0981a25║有事非能厭亦非能離。謂滅道忍智不斷
T27n1545_p0981a26║諸煩惱。此則已離欲染者。於見道中滅道
T27n1545_p0981a27║法忍及一切滅道智。於修道等中除正斷煩
T27n1545_p0981a28║惱道餘滅道智。如是忍智非能厭緣可欣
T27n1545_p0981a29║事轉故。亦非能離不斷煩惱故。若事能
T27n1545_p0981b01║厭彼事修厭耶。答若事能厭彼事亦修厭。此
T27n1545_p0981b02║中修者得修習修。於見道中苦集忍智。於
T27n1545_p0981b03║修道等中唯苦集智。如是忍智是能厭緣可
T27n1545_p0981b04║厭事轉故。亦能修厭以厭行相於現在未
T27n1545_p0981b05║來或一或俱修故。有事修厭非能厭。謂滅
T27n1545_p0981b06║道智斷諸煩惱。此則於修道中以滅道智
T27n1545_p0981b07║離三界染時。於未來世修苦集智厭行相
T27n1545_p0981b08║故說名修厭。緣滅道諦可欣事轉故不名
T27n1545_p0981b09║能厭。問有滅道智現在前時。不斷煩惱而
T27n1545_p0981b10║亦能修厭。如在修道無學道中一切離染加
T27n1545_p0981b11║行解脫勝進道時。滅道二智及則以此二智練
T27n1545_p0981b12║根雜修靜慮。引發諸通諸無礙解無色解脫。
T27n1545_p0981b13║及念住等諸功德時。亦能修厭而非能厭。此
T27n1545_p0981b14║中何故不說耶。答亦應說而不說者當知
T27n1545_p0981b15║此義有餘。有說。此中說決定者。謂滅道智
T27n1545_p0981b16║斷諸煩惱。無間道時決定能修苦集二智。唯
T27n1545_p0981b17║未曾得而現前故。餘時不定或是曾得或未
T27n1545_p0981b18║曾得。若是曾得則不能修是故不說。有說。
T27n1545_p0981b19║此中說最初位不說餘位。有說。此中隨其
T27n1545_p0981b20║顯相以要言之。是故不說餘位修厭。
T27n1545_p0981b21║若事能離彼修厭耶。答應作四句。有事能
T27n1545_p0981b22║離非修厭。謂滅道忍斷諸煩惱此則未離
T27n1545_p0981b23║欲染者。於見道中滅道法忍。及一切滅道
T27n1545_p0981b24║類忍。如是諸忍是能離斷煩惱故非修厭。
T27n1545_p0981b25║爾時唯修欣行相故。有事修厭非能離。謂
T27n1545_p0981b26║苦集忍智不斷諸煩惱。此則已離欲染者
T27n1545_p0981b27║見道中苦集法忍。及一切苦集智。於修道等
T27n1545_p0981b28║中除正斷煩惱道餘苦集智。如是忍智是
T27n1545_p0981b29║修厭。爾時能修厭行相故。非能離不斷煩
T27n1545_p0981c01║惱故。問有滅道智現在前時。不斷煩惱亦
T27n1545_p0981c02║修厭非離。如在修道無學道中。一切離染
T27n1545_p0981c03║加行解脫勝進道時。滅道二智及則以此二
T27n1545_p0981c04║智練根雜修靜慮。引發諸通諸無礙解無色
T27n1545_p0981c05║解脫。及念住等諸功德時。亦修厭而非離
T27n1545_p0981c06║此中何故不說。答亦應說。而不說者當知
T27n1545_p0981c07║此義有餘。有說。此中說決定者。謂彼諸位
T27n1545_p0981c08║苦集二智決定。修厭滅道二智則不決定。以
T27n1545_p0981c09║曾得者現在前時不修厭故。有事能離亦修
T27n1545_p0981c10║厭。謂苦集忍智及滅道智斷諸煩惱。此則未
T27n1545_p0981c11║離欲染者於見道中苦集法忍。及一切苦
T27n1545_p0981c12║集類忍。於修道中正斷煩惱道苦集滅道智。
T27n1545_p0981c13║如是忍智是能離斷諸煩惱故亦修厭。爾時
T27n1545_p0981c14║能修厭行相故。有事非能離亦非修厭。謂
T27n1545_p0981c15║滅道忍智不斷諸煩惱。此則已離欲染者
T27n1545_p0981c16║於見道中滅道法忍。及一切滅道智。於修
T27n1545_p0981c17║道等中曾得滅道智現在前時。如是忍智非
T27n1545_p0981c18║離不斷煩惱故亦非修厭。爾時不修厭行
T27n1545_p0981c19║相故。前來所說厭離及修諸句差別。皆依無
T27n1545_p0981c20║漏法類忍智分位差別。不依餘者乘前通
T27n1545_p0981c21║達遍知事故。通達遍知唯無漏故。
T27n1545_p0981c22║問如所說厭體性是何。為是無貪為是慧
T27n1545_p0981c23║耶。設爾何失。若是無貪此文所說當云何通。
T27n1545_p0981c24║如說有事能厭亦能離。謂苦集忍智斷諸煩
T27n1545_p0981c25║惱。雜蘊所說復云何通。如說云何習厭離貪。
T27n1545_p0981c26║謂無學厭相應無貪無瞋無癡。非無貪與無
T27n1545_p0981c27║貪可說相應。自性與自性不相應故。若
T27n1545_p0981c28║是慧者則上所說復云何通。如說云何習
T27n1545_p0981c29║厭離貪。謂無學厭相應無貪無瞋無癡。無癡
T27n1545_p0982a01║則慧非慧與慧可說相應。所以如前。此
T27n1545_p0982a02║中有說。厭體性是無貪。問若爾者此文所說
T27n1545_p0982a03║當云何通。如說有事能厭亦能離乃至廣
T27n1545_p0982a04║說。答彼中說厭相雜法名厭。謂無貪與忍
T27n1545_p0982a05║智相應說為忍智。問雜蘊所說復云何通。如
T27n1545_p0982a06║說云何習厭離貪乃至廣說。答彼文應作是
T27n1545_p0982a07║說。厭相應無瞋無癡善根。不應說無貪而
T27n1545_p0982a08║說者當知是誦者隨言勢增益。有作是說。
T27n1545_p0982a09║厭體是慧。問若爾者則雜蘊所說復云何通。
T27n1545_p0982a10║如說云何習厭離貪乃至廣說。答彼文應作
T27n1545_p0982a11║是說。厭相應無貪無瞋不應說無癡。而說
T27n1545_p0982a12║者當知是誦者隨言勢增益。評曰。應說厭
T27n1545_p0982a13║體性異非無貪非慧。別有心所法名厭與
T27n1545_p0982a14║心相應。此則攝在復有所餘心所法中。此中
T27n1545_p0982a15║說無漏厭。然亦有有漏厭。謂與不淨觀持
T27n1545_p0982a16║息念。念住三義觀七處善。煖頂忍世第一法。
T27n1545_p0982a17║見道中現觀邊世俗智。修道等中如病如癰
T27n1545_p0982a18║如箭行相靜慮無量無色解脫勝處遍處等
T27n1545_p0982a19║相應。廣說過四大海今略說爾所。如是厭
T27n1545_p0982a20║所厭事應作四句。有厭非所厭。謂無漏厭。
T27n1545_p0982a21║有所厭非厭謂除有漏厭餘有漏法。有厭
T27n1545_p0982a22║亦所厭謂世俗厭。有非厭非所厭謂除無
T27n1545_p0982a23║漏厭餘無漏法。問若緣一切法作無我行
T27n1545_p0982a24║相。當說是欣相作意厭相作意耶。設爾何失。
T27n1545_p0982a25║若是欣相作意者。云何亦緣厭事轉耶。若是
T27n1545_p0982a26║厭相作意者云何亦緣欣事轉耶。答應作
T27n1545_p0982a27║是說是欣相作意。問若爾云何亦緣厭事
T27n1545_p0982a28║轉耶。答彼觀行者於可欣事深樂觀察。雖
T27n1545_p0982a29║緣無量可厭事猶故生欣。如於銅錢聚上
T27n1545_p0982b01║置一金錢。以金錢故而於彼聚生欣樂心。
T27n1545_p0982b02║此亦如是。
T27n1545_p0982b03║若法與彼法作因。或時此法不與彼法。作
T27n1545_p0982b04║因耶。答無時非因。問何故作此論。答為
T27n1545_p0982b05║止愚於因緣法執因緣性非實有者意。顯
T27n1545_p0982b06║因緣法體性實有故作斯論。有說。此中依
T27n1545_p0982b07║一因作論。謂相應因。以相應因諸心心所
T27n1545_p0982b08║同取一緣恒不相離通三世故。有說。此
T27n1545_p0982b09║中依二因作論。謂相應俱有。以此二因俱
T27n1545_p0982b10║通三世不相離故。有說。此中依三因作
T27n1545_p0982b11║論。謂相應俱有異熟。此三於果有勝功能
T27n1545_p0982b12║通三世故。有說此中依四因作論。謂相應
T27n1545_p0982b13║俱有異熟能作。以此四因通三世故。有說。
T27n1545_p0982b14║此中依五因作論。謂除遍行因。有說。此中
T27n1545_p0982b15║依六因作論。問若法未至已生位則不能
T27n1545_p0982b16║為同類遍行因。至已生位方能為因。如何
T27n1545_p0982b17║依六因作論說無時非因耶。答此依最後
T27n1545_p0982b18║位說。謂未來法至正生位定能為因。從此
T27n1545_p0982b19║以後無時非因故作是說。問若爾者等無
T27n1545_p0982b20║間緣何故不作是說。如說若法與彼法作
T27n1545_p0982b21║等無間。或時此法不與彼法作等無間耶。
T27n1545_p0982b22║答若時此法未至已生。然心心所法應為
T27n1545_p0982b23║等無間緣者。至正生位定能為緣。何故不
T27n1545_p0982b24║說無時非等無間耶。答彼亦應作是說
T27n1545_p0982b25║而不說者。當知欲現種種文種種說莊嚴
T27n1545_p0982b26║於義令易解故。復次欲現二門二略二階
T27n1545_p0982b27║二影二明二炬互相顯示。如此彼亦爾。如
T27n1545_p0982b28║彼此亦爾故。餘義廣說如雜蘊智納息。
T27n1545_p0982b29║若法與彼法作等無間。或時此法不與彼
T27n1545_p0982c01║法作等無間耶。答若時此法未至已生。問
T27n1545_p0982c02║何故作此論。答為止愚於等無間緣法執
T27n1545_p0982c03║等無間緣法非實有者意。顯等無間緣法體
T27n1545_p0982c04║是實有故作斯論。問若時此法未至已生
T27n1545_p0982c05║者此法是何。為前為後為前法未至已生
T27n1545_p0982c06║位不與後法作等無間。若至便作等無間
T27n1545_p0982c07║耶。為後法未至已生位。不與前法作等
T27n1545_p0982c08║無間。若至便作等無間耶。如世第一法生
T27n1545_p0982c09║苦法智忍為世第一法未至已生位。不與
T27n1545_p0982c10║苦法智忍為等無間。若至便作等無間耶。
T27n1545_p0982c11║為苦法智忍未至已生位。不與世第一法
T27n1545_p0982c12║為等無間若至便作等無間耶。若前法未
T27n1545_p0982c13║至已生位。不與後法作等無間。若至便作
T27n1545_p0982c14║者有心位可爾。無心位云何可爾。如入無
T27n1545_p0982c15║想定或滅盡定經七晝夜或復多時。若入定
T27n1545_p0982c16║心至已生位。則與出定心為等無間者
T27n1545_p0982c17║應第二剎那出定心則生。所以者何。若法
T27n1545_p0982c18║與彼法為等無間緣取彼為果必無有
T27n1545_p0982c19║法。或諸有情若藥草若咒術若佛若獨覺若
T27n1545_p0982c20║到究竟聲聞。有能障彼令第二剎那不得
T27n1545_p0982c21║生者。是則二無心定應永不起。若後法未
T27n1545_p0982c22║至已生位不與前法作等無間。若至便作
T27n1545_p0982c23║者豈不苦法智忍未至已生位。亦與世第
T27n1545_p0982c24║一法為等無間耶。此中有說。若前法未至
T27n1545_p0982c25║已生位。不與後法作等無間。若至便作。問
T27n1545_p0982c26║若然者有心位可爾無心位云何可爾。答此
T27n1545_p0982c27║中說有心位不說餘位。有說。設依無心
T27n1545_p0982c28║位說亦無有過。謂入定心現在前時頓取
T27n1545_p0982c29║諸定及出心果。亦與最初剎那定果後諸定
T27n1545_p0983a01║剎那。及出定心生時與果非取先已取故。評
T27n1545_p0983a02║曰。彼不應作是說。所以者何。無有等無
T27n1545_p0983a03║間緣異時取果異時與果。若此時取果。則此
T27n1545_p0983a04║時與果故。有作是說。若後法未至已生位
T27n1545_p0983a05║不與前法作等無間。若至便作。問豈不苦
T27n1545_p0983a06║法智忍未至已生位亦與世第一法為等
T27n1545_p0983a07║無間耶。答爾時雖與世第一法作等無間。
T27n1545_p0983a08║而非等無間緣。若至已生位亦名等無間
T27n1545_p0983a09║亦名等無間緣。如等無間等無間緣。如是
T27n1545_p0983a10║等無間有等無間相續有相續亦爾。餘義廣
T27n1545_p0983a11║說如雜蘊智納息。
T27n1545_p0983a12║說一切有部發智大毘婆沙論卷第一百九
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