【經文資訊】大正新脩大藏經 第二十九冊 No. 1559《阿毘達磨俱舍釋論》CBETA 電子佛典 V1.16 普及版
# Taisho Tripitaka Vol. 29, No. 1559 阿毘達磨俱舍釋論, CBETA Chinese Electronic Tripitaka V1.16, Normalized Version
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T29n1559_p0252c01║
T29n1559_p0252c02║阿毘達磨俱舍釋論卷第十四
T29n1559_p0252c03║
T29n1559_p0252c04║　　　　婆藪盤豆造
T29n1559_p0252c05║　　　　陳天竺三藏真諦譯
T29n1559_p0252c06║　　中分別惑品第五
T29n1559_p0252c07║前已說。世間多種異從業生。諸業由隨屬惑
T29n1559_p0252c08║故。至得生長。若離隨眠惑。於生諸有諸業。無
T29n1559_p0252c09║復功能。是故應知。彼偈曰。隨眠惑有本。釋
T29n1559_p0252c10║曰。云何為有本。若惑現在正起。能作十種事。
T29n1559_p0252c11║一堅固根本。二安立相續。三數治自田。四生
T29n1559_p0252c12║起等流。五能引生業有。六圓滿自資糧。七令
T29n1559_p0252c13║迷境界。八引將識相續。九令離淨品善法類。
T29n1559_p0252c14║十成就縛義。由不得過自界故。彼隨眠惑有
T29n1559_p0252c15║幾種。若略說有。偈曰。六。釋曰。何者為六。偈
T29n1559_p0252c16║曰。謂如欲瞋。憍慢無明見。心疑。釋曰。如欲
T29n1559_p0252c17║者。顯餘惑與欲同。由境界隨眠故。此義後當
T29n1559_p0252c18║說。偈曰。復說彼。六由欲別七。釋曰。於前偈
T29n1559_p0252c19║中所說。六隨眠惑。於中分欲為二。更說彼為
T29n1559_p0252c20║七。謂欲欲隨眠。瞋隨眠。有欲隨眠。憍慢隨
T29n1559_p0252c21║眠。無明隨眠。心見隨眠。疑隨眠。此義云何
T29n1559_p0252c22║應知。為隨眠即是欲欲。為隨眠異欲欲。譬如
T29n1559_p0252c23║石子體及提婆達多衣。若爾何有。若欲欲
T29n1559_p0252c24║即是隨眠。則違佛經。經云。世間有人。非欲欲
T29n1559_p0252c25║上心惑所染心數數長時住。如實見知是欲
T29n1559_p0252c26║欲上心惑出離義。於此人是欲欲上心惑。由
T29n1559_p0252c27║根由力。正所斷除。及與隨眠永得滅離。若汝
T29n1559_p0252c28║執別欲別隨眠。由立隨眠與欲不相應。則與
T29n1559_p0252c29║阿毘達磨藏相違。彼藏云。欲欲隨眠與三根
T29n1559_p0253a01║相應。毘婆沙師說。欲欲即是隨眠。乃至疑即
T29n1559_p0253a02║是隨眠。前不說與經相違耶。無相違。何以故。
T29n1559_p0253a03║經云及與隨眠永得滅離者。與隨從法永得
T29n1559_p0253a04║滅離。復次於經中隨眠言。是方便語。或至得
T29n1559_p0253a05║語。譬如地獄苦天上樂及說火苦。阿毘達磨
T29n1559_p0253a06║藏言。皆依直相起。隨眠即是惑故。一切隨眠
T29n1559_p0253a07║皆與受相應。云何得知。由隨眠起心染污故。
T29n1559_p0253a08║能為障故。與善相違故。由心為隨眠惑所染
T29n1559_p0253a09║污。未生善不得生。從已生善亦退故。故知隨
T29n1559_p0253a10║眠惑與心不相離。若由不相應。此義得成。無
T29n1559_p0253a11║時善法可得。由彼恒在故。由善法有時可得
T29n1559_p0253a12║故。知隨眠與心相應。經部師說此義非證。若
T29n1559_p0253a13║人執隨眠惑不與心相應。此三義彼不執為
T29n1559_p0253a14║隨眠所作。但是上心所作。若作如此執。則無
T29n1559_p0253a15║過失。如經部執。隨眠者是欲欲隨眠。此隨眠
T29n1559_p0253a16║不與心相應。亦不與心相離。由非別類故。若
T29n1559_p0253a17║惑眠說名隨眠。若惑覺說名上心。此惑眠何
T29n1559_p0253a18║相。不在現前種子隨逐惑覺。何相正現前起。
T29n1559_p0253a19║何者惑種子。是身相續功能。從惑生能生惑。
T29n1559_p0253a20║說名種子。譬如牙等。從舍利子生。能生舍
T29n1559_p0253a21║利子。若人執諸惑種子是別法。謂隨眠不相
T29n1559_p0253a22║應。此人應立別法為念種子。若說隨眠非相
T29n1559_p0253a23║應非非相應。於六六經中。此義云何經言。此
T29n1559_p0253a24║惑於此人樂受成欲隨眠。由此等言。此惑是
T29n1559_p0253a25║時未得隨眠。若爾於何時。眠時是時。或於因
T29n1559_p0253a26║說果名。故稱隨眠。且置此論。應更顯本義。於
T29n1559_p0253a27║經中所說欲差別。謂欲欲有欲。此有欲是何
T29n1559_p0253a28║法。偈曰。有欲二界生。釋曰。色界無色界中生
T29n1559_p0253a29║欲。說名有欲。為何因作如此名。偈曰。內門起
T29n1559_p0253b01║故說斷彼解脫想。釋曰。於彼二界人。多起三
T29n1559_p0253b02║摩跋提欲。此欲依內門起故。說名有欲。復次
T29n1559_p0253b03║於此二界中。有餘人起涅槃想。為除彼涅槃
T29n1559_p0253b04║想故。說此欲名有欲。有者謂身體。即是五陰。
T29n1559_p0253b05║於彼眾生噉三摩跋提及依止味。離欲欲界
T29n1559_p0253b06║故。是故此欲名有欲。此六種隨眠。於阿毘
T29n1559_p0253b07║達磨藏中復分為十。云何為十。偈曰。見五。
T29n1559_p0253b08║謂身見。邊見及邪見。見取戒執取。由此
T29n1559_p0253b09║復成十。釋曰。本立六為隨眠惑。於中分見
T29n1559_p0253b10║為五故成十。於中五以見為自性。謂身見邊
T29n1559_p0253b11║見邪見見取戒執取。五以非見為性。謂欲瞋
T29n1559_p0253b12║慢無明疑。復次此十隨眠惑。於阿毘達磨藏
T29n1559_p0253b13║中。更立為九十八。於欲界中有三十六。色界
T29n1559_p0253b14║中有三十一。無色界中有三十一。若略說此
T29n1559_p0253b15║隨眠惑名三界惑。或說名見修所滅惑。於中
T29n1559_p0253b16║欲界見諦所滅有三十二。何者三十二。偈曰。
T29n1559_p0253b17║彼十七七八。三二見所離。次第俱斷滅。見欲
T29n1559_p0253b18║苦等故。釋曰。是所說十惑。於欲界具十見
T29n1559_p0253b19║苦所滅。於中七見集所滅。七見滅所滅。除身
T29n1559_p0253b20║見邊見戒執取故。八見道所滅。除身見邊見
T29n1559_p0253b21║故。如此欲界三十二惑說名見諦所滅。由唯
T29n1559_p0253b22║見諦除滅故。偈曰。四惑名修滅。釋曰。四惑
T29n1559_p0253b23║者。謂欲瞋慢無明。彼云何是修所滅。若人先
T29n1559_p0253b24║已見四諦。後由數修習道。方能滅除如此身
T29n1559_p0253b25║見。於中但一品見苦所滅。邊見亦爾。邪見有
T29n1559_p0253b26║四品。見苦集滅道所滅。見取疑亦爾。戒執取
T29n1559_p0253b27║有二品。見苦道所滅。欲瞋慢無明有五品。見
T29n1559_p0253b28║四諦及修道所滅。於中彼何相見苦所滅。乃
T29n1559_p0253b29║至何相修道所滅。由見諦相彼滅。及能緣彼
T29n1559_p0253c01║故。說見諦滅。所餘名修道所滅。若立如此見
T29n1559_p0253c02║成十二。疑成四欲五瞋五慢五無明五。如此
T29n1559_p0253c03║欲界惑。合成三十六種。偈曰。合彼唯除瞋。
T29n1559_p0253c04║色惑。釋曰。除五品瞋。如此名色界惑。合三十
T29n1559_p0253c05║一。如色界惑。偈曰。無色爾。釋曰。無色界惑
T29n1559_p0253c06║亦三十一。偈曰。故立九十八。釋曰。如此六隨
T29n1559_p0253c07║眠惑。所緣法相及對治并界差別故。阿毘達
T29n1559_p0253c08║磨師。立為九十八隨眠惑。是見諦所滅隨眠
T29n1559_p0253c09║惑為決定。唯由見四諦滅。為非。說非。云何
T29n1559_p0253c10║偈曰。有頂忍所滅。定見滅。釋曰。此隨眠惑。
T29n1559_p0253c11║於有頂生類忍所滅。是彼必定見諦所滅。非
T29n1559_p0253c12║修道所滅。偈曰。餘生。見修滅。釋曰。忍所滅
T29n1559_p0253c13║此言流。於所餘地如理法忍類忍所滅隨眠
T29n1559_p0253c14║惑。於聖人是見諦所滅。於凡夫是修道所滅。
T29n1559_p0253c15║偈曰。非忍滅。必修道滅。釋曰。於一切地中
T29n1559_p0253c16║惑。凡是智所滅。於二人恒修道所滅。有餘師
T29n1559_p0253c17║說。見諦所滅惑。非外凡夫所滅。何以故。於大
T29n1559_p0253c18║分別業經中說。分別前際人說常住。或說隨
T29n1559_p0253c19║一常住。或說不由因生。此三離欲人。緣欲界
T29n1559_p0253c20║起諸見。說有通行。若色界惑。不能以欲界法
T29n1559_p0253c21║為境。由離欲界欲故。是故知欲界相應諸見
T29n1559_p0253c22║不得滅。同諸見生時。彼已退定。猶如提婆達
T29n1559_p0253c23║多毘婆沙師說如此。此五見由名已說。不由
T29n1559_p0253c24║自性。彼自性云何。偈曰。我我所常斷。無於
T29n1559_p0253c25║下勝見。非因道此見。是名五見性。釋曰。我及
T29n1559_p0253c26║我所見名身見。由剎那剎那壞故說滅。由聚
T29n1559_p0253c27║集故名身。以陰為義。此法亦壞亦聚故名滅
T29n1559_p0253c28║身。謂五取陰。為除彼計常想。及於聚執一想。
T29n1559_p0253c29║故說如此。何以故。彼我見於五陰以此想為
T29n1559_p0254a01║先。於滅及身。不如執說名身見。一切見能緣
T29n1559_p0254a02║有流法為境。悉緣滅身。而但立我我所見名
T29n1559_p0254a03║滅身見者。欲令彼知此見唯於滅於身起。非
T29n1559_p0254a04║於我我所。如經言。世間若有沙門婆羅門。起
T29n1559_p0254a05║見謂有我。是彼一切唯於五陰起。我見是類
T29n1559_p0254a06║彼所許為我。或執見為常。或執見為斷。是名
T29n1559_p0254a07║邊見。由執常邊斷邊故。於實有苦等諦執見
T29n1559_p0254a08║為無。故名邪見。一切見皆翻違理起。悉是邪
T29n1559_p0254a09║見。但說一見為邪見者。由此見最惡能斷善
T29n1559_p0254a10║根故。故說為邪見。譬如臭酥及惡旃陀羅。
T29n1559_p0254a11║此一向非撥故。所餘諸見但有增益。於下品
T29n1559_p0254a12║法執為最勝。說名見取。何法名下品。謂一切
T29n1559_p0254a13║有流法。聖人所棄捨故。執此法為最勝。是名
T29n1559_p0254a14║見取。應說見等勝取見。此中除等見言。非因
T29n1559_p0254a15║中因見。非道中道見。名戒執取見。譬如摩醯
T29n1559_p0254a16║首羅非世間因。彼觀為因。世主天等所餘諸
T29n1559_p0254a17║物亦爾。入火水等非生天因。彼觀為因。唯
T29n1559_p0254a18║執僧佉踰伽等智非解脫道。彼觀為道。此中
T29n1559_p0254a19║應知除等見言。如此五見性應知。若非因中
T29n1559_p0254a20║起因見。云何此見非見集所滅。若有人見自
T29n1559_p0254a21║在及世主為因。此人必執此為常為一我作
T29n1559_p0254a22║者。是故此偈曰。於自在等處。從常我倒生。因
T29n1559_p0254a23║等虛妄執。是故見苦滅。釋曰。由見苦諦。於自
T29n1559_p0254a24║在等處。常執我執俱滅。非因執是二倒所作。
T29n1559_p0254a25║是故與此見共滅。若人由入火水等方便起
T29n1559_p0254a26║生天執。由戒及執計得清淨。此執亦見苦所
T29n1559_p0254a27║滅。阿毘達磨藏文言如此。復言。若有人執說
T29n1559_p0254a28║如此。是時善男子受持牛戒。行鹿戒狗戒。
T29n1559_p0254a29║由此行清淨解脫出離。過度苦樂得至過苦
T29n1559_p0254b01║樂處。若信非因為因。戒執取見。見苦所滅。廣
T29n1559_p0254b02║說如彼藏。云何此執見苦所滅。於苦乖違故。
T29n1559_p0254b03║此執太過為失。一切緣有流境。或於苦乖違。
T29n1559_p0254b04║與非因執因。復有何相。別戒執取。見道所
T29n1559_p0254b05║滅。緣見道所滅法為境。此於苦亦乖違。若人
T29n1559_p0254b06║緣道起邪見及疑。或謂無解脫道。或思此道
T29n1559_p0254b07║為是解脫道。為非依此二。云何分別觀為清
T29n1559_p0254b08║淨。若彼執別有解脫道故。撥無此解脫道。是
T29n1559_p0254b09║人由別解脫道。執計為清淨。不由邪見。是故
T29n1559_p0254b10║此執不成緣見道。所滅惑為境。若人由見集
T29n1559_p0254b11║滅二諦所滅邪見。計為清淨。云何此戒執取。
T29n1559_p0254b12║非見集滅諦所滅。是故汝所執義更須簡擇。
T29n1559_p0254b13║是前所說。有常倒我倒為唯此名倒。為更有
T29n1559_p0254b14║餘說。顛倒有四。謂於無常常顛倒。於苦樂顛
T29n1559_p0254b15║倒。於不淨淨顛倒。於無我我顛倒。此四種顛
T29n1559_p0254b16║倒體相云何。偈曰。從二見半生四倒。釋曰。從
T29n1559_p0254b17║邊見中取常見為常顛倒。從見取立樂顛倒
T29n1559_p0254b18║淨顛倒。從身見立我見為我顛倒。餘師說。
T29n1559_p0254b19║見取云何以我所為倒。彼見我於是處自在
T29n1559_p0254b20║故。於是處起我所見。是故此見皆是身見。由
T29n1559_p0254b21║二門起。若汝計我是第一執。我所是第二執。
T29n1559_p0254b22║若我與帶物稱我。此二文應成別執。云何不
T29n1559_p0254b23║立餘惑為顛倒。由以三因成立顛倒義故。何
T29n1559_p0254b24║者為三。偈曰。顛倒故。決度增益故。釋曰。此
T29n1559_p0254b25║二見半。一向顛倒故。於境界決定度故。增益
T29n1559_p0254b26║義故。斷見邪見不能增益。非有門起故。戒執
T29n1559_p0254b27║取非一向倒。隨分量清淨為境界故。所餘諸
T29n1559_p0254b28║惑不能決度。是故不立為顛倒。若爾於經中。
T29n1559_p0254b29║說於無常執常。是名想倒心倒見倒。此中云
T29n1559_p0254c01║何唯見為倒。偈曰。想心隨見故。釋曰。由隨
T29n1559_p0254c02║屬見倒與見倒相應。想及心亦說為倒。云何
T29n1559_p0254c03║不說受等為倒。由世間成故。於世間說。此人
T29n1559_p0254c04║顛倒想顛倒心。此義明了。不說顛倒受。如此
T29n1559_p0254c05║顛倒於須陀洹人一切皆滅。由諸見見諦所
T29n1559_p0254c06║滅故。餘相應法亦同滅。顛倒有十二種。於無
T29n1559_p0254c07║常計常。是想心見顛倒。乃至於無我計我。是
T29n1559_p0254c08║想心見顛倒。於中八倒見諦所滅。四倒修道
T29n1559_p0254c09║所滅。謂於苦計樂。是想心倒。於不淨計淨。是
T29n1559_p0254c10║想心倒。餘部說如此。若不爾。離樂想倒及淨
T29n1559_p0254c11║想倒。未離欲聖人。云何婬欲欲得起。毘婆沙
T29n1559_p0254c12║師不許此義。何以故。彼言。若由樂淨想心生
T29n1559_p0254c13║起故。於聖人立此二為顛倒。眾生想心生起
T29n1559_p0254c14║故。云何不立此二為我顛倒。何以故。於女人
T29n1559_p0254c15║及自身。若離眾生想。婬欲欲不應成。復於經
T29n1559_p0254c16║中說。由多聞聖弟子是苦聖諦如實已見已
T29n1559_p0254c17║知。乃至此聖弟子。於此時中於無常計常。想
T29n1559_p0254c18║倒心倒見倒。皆悉永滅。廣說如經。是故若從
T29n1559_p0254c19║見生想心。則成顛倒非餘。由暫時心亂故。譬
T29n1559_p0254c20║如於火輪心亂。及夜叉心亂。若爾大德阿難
T29n1559_p0254c21║依婆耆舍大德。說言。
T29n1559_p0254c22║　由起想顛倒　　故汝心焦熱
T29n1559_p0254c23║此言云何。將是故一切八想倒及心倒。於聖
T29n1559_p0254c24║人未滅。餘部說如此。若爾云何不違佛經。是
T29n1559_p0254c25║八終由如實見知四諦。方皆滅盡。離四諦觀
T29n1559_p0254c26║無得滅義。由說滅方便故。故不相違。為唯
T29n1559_p0254c27║見倒有差別。為餘惑亦有。慢亦有。云何有差
T29n1559_p0254c28║別。偈曰。七慢。釋曰。何者為七。一慢。二過慢。
T29n1559_p0254c29║三過過慢。四我慢。五增上慢。六下慢。七邪
T29n1559_p0255a01║慢。若不分別。但以心高為慢。此心高由生起
T29n1559_p0255a02║差別故成七種。於下計自勝。或與等計自同。
T29n1559_p0255a03║若人如此分別起高心名慢。於等計自勝名
T29n1559_p0255a04║過慢。於上品計自勝名過過慢。於五取陰分
T29n1559_p0255a05║別計是我及我所名我慢。未至勝德計自己
T29n1559_p0255a06║得名增上慢。於多量勝計自少量劣名下慢。
T29n1559_p0255a07║實自無德計自有德名邪慢。若爾於阿毘達
T29n1559_p0255a08║磨藏中說慢類有九種。一我勝慢類。二我等
T29n1559_p0255a09║慢類。三我下慢類。四有勝我慢類。五有等我
T29n1559_p0255a10║慢類。六有劣我慢類。七無勝我慢類。八無等
T29n1559_p0255a11║我慢類。九無下我慢類。此義云何。此九從前
T29n1559_p0255a12║七慢生。偈曰。九慢類。從三。釋曰。何者為三。
T29n1559_p0255a13║謂從過慢慢下慢。此中第一三慢。依止見起。
T29n1559_p0255a14║即是三慢。謂過慢慢下慢。下慢慢過慢。即是
T29n1559_p0255a15║第二三慢。慢過慢下慢。即是第三三慢。此義
T29n1559_p0255a16║相應。於多量為勝。計自少量為劣立為慢。有
T29n1559_p0255a17║高處故。計無他下劣於自。此中何為高處。有
T29n1559_p0255a18║如此高處。於自所樂最下劣眾生聚中。知自
T29n1559_p0255a19║最下。於自起尊重心。復次於發慧論中分明
T29n1559_p0255a20║說此事。如言我是王旃陀羅。若依分別道理
T29n1559_p0255a21║論說。計我勝此慢。或慢或過慢或過過慢。由
T29n1559_p0255a22║觀下等勝品人故。復次此七種慢。何法所滅。
T29n1559_p0255a23║故說偈曰。見修滅。釋曰。由見及修故說彼滅。
T29n1559_p0255a24║一切七見諦修道所滅。是修道所滅。於聖人
T29n1559_p0255a25║未滅。為必定於聖人現前起。為不起。不定。譬
T29n1559_p0255a26║如偈曰。殺等上心惑。修滅如彼爾。釋曰。有上
T29n1559_p0255a27║心惑。能起故意為作。殺生乃至說妄語。此皆
T29n1559_p0255a28║修道所滅。緣修道所滅法為境界故。復次偈
T29n1559_p0255a29║曰。非有愛聖人不起。釋曰。非有貪愛亦修道
T29n1559_p0255a30║所滅。此非有是何法。謂於三界不有。於中
T29n1559_p0255b01║起愛樂名非有愛。如言顯有愛一分。謂彼
T29n1559_p0255b02║願我生成伊羅槃那象王等。偈曰。慢類等。
T29n1559_p0255b03║釋曰。九慢類中。有慢類修道所破。我慢亦
T29n1559_p0255b04║爾。如此等於聖人不現前起。九慢類非我
T29n1559_p0255b05║慢。由等言乃至攝非有愛。何因如此等法
T29n1559_p0255b06║未滅。非現前起。偈曰。無見所圓故。釋曰。由
T29n1559_p0255b07║見圓滿故。故彼不起。此義云何。九慢類及
T29n1559_p0255b08║我慢。身見所圓滿。由背折故不能更起。殺生
T29n1559_p0255b09║等上心惑。邪見所圓滿故。非有愛斷見所圓
T29n1559_p0255b10║滿故。有愛一分常見所圓滿故。偈曰。惡性
T29n1559_p0255b11║憂亦無。釋曰。憂悔心若是惡性。亦是修道所
T29n1559_p0255b12║滅。於聖人亦不得現前起。疑惑所圓滿故。復
T29n1559_p0255b13║次於九十八惑中。幾惑遍行幾惑非遍行。偈
T29n1559_p0255b14║曰。遍行見苦集。滅惑謂諸見。疑共彼無明。及
T29n1559_p0255b15║獨行無明。釋曰。見苦集所滅諸見及疑惑。與
T29n1559_p0255b16║彼共相應起無明及獨行無明。皆見苦集所
T29n1559_p0255b17║滅。此十一惑。於非同類部界中說名遍行。
T29n1559_p0255b18║七見二疑二無明故成十一。緣具自界生起
T29n1559_p0255b19║故。有何人以具欲界計執為清淨。以非因
T29n1559_p0255b20║緣計執為因緣。不說具由緣具自界及一時
T29n1559_p0255b21║起。雖不然能緣一切五品自界故。說能緣具
T29n1559_p0255b22║自界。若爾不可唯立十一為遍行惑。是處
T29n1559_p0255b23║有我見必有我愛。是處有勝見清淨見。此中
T29n1559_p0255b24║必有樂得。由此等起高心。是故愛及慢應成
T29n1559_p0255b25║遍行惑。若爾此二惑。緣見滅修滅為境界。
T29n1559_p0255b26║此二何道所滅。修道所滅。雜亂境界故。復次
T29n1559_p0255b27║或執見諦所滅。由見力所生立故。此二是別
T29n1559_p0255b28║相惑非通相惑。是故非遍行。毘婆沙師說如
T29n1559_p0255b29║此。於非同類部界。是所說遍行惑有十一種。
T29n1559_p0255c01║於中偈曰。九惑上地境。於彼除二見。釋曰。於
T29n1559_p0255c02║十一中除身見邊見。所餘九惑說名遍行。非
T29n1559_p0255c03║同類界惑。有時能緣一不同類界為境。或緣
T29n1559_p0255c04║二界。如阿毘達磨藏云。是惑於欲界相應。有
T29n1559_p0255c05║時能緣色界相應法為境。是惑於欲界相應。
T29n1559_p0255c06║有時能緣無色界相應法為境。是惑於欲界
T29n1559_p0255c07║相應。有時能緣色界無色界相應法為境。由
T29n1559_p0255c08║此文句應知此義。若人生在欲界。於梵王起
T29n1559_p0255c09║眾生見及常見。云何身見及邊見。不立緣不
T29n1559_p0255c10║同類上界為境。由不執為自我及自我所故。
T29n1559_p0255c11║邊見從此起故。此是何見。此二執非見。但是
T29n1559_p0255c12║邪智。為一切遍行皆是惑邪。說非。偈曰。離至
T29n1559_p0255c13║得與彼。俱起亦遍行。釋曰。與遍行惑俱起所
T29n1559_p0255c14║餘諸法皆是遍行至得。不爾果不一故。是故說
T29n1559_p0255c15║四句。有遍行惑不由遍行因成因。此中應立
T29n1559_p0255c16║四句。初句者。謂未來世遍行惑。第二句者。過
T29n1559_p0255c17║去現世俱起餘法。第三第四。應自思立。於九
T29n1559_p0255c18║十八惑中。幾惑緣有流法為境。幾惑緣無流
T29n1559_p0255c19║法為境。偈曰。邪見疑與二。應無明獨行。見滅
T29n1559_p0255c20║道所滅。六無流為境。釋曰。見滅所滅三惑。謂
T29n1559_p0255c21║邪見疑與二相應無明。及獨行無明。見道所
T29n1559_p0255c22║滅。亦是此三如此六惑緣無流法為境。所餘
T29n1559_p0255c23║諸惑緣有流為境。此義自成。復次此中偈曰。
T29n1559_p0255c24║自地滅及道。六地及九地。緣無流惑境。由道
T29n1559_p0255c25║互為因。釋曰。邪見等諸惑。能緣滅諦為境。自
T29n1559_p0255c26║地滅是其境。若行欲界欲界滅。乃至行有頂
T29n1559_p0255c27║有頂滅。緣道為境。行欲界惑。一切六地法智
T29n1559_p0255c28║類道為境。若色無色界對治。緣道為境。行色
T29n1559_p0255c29║界無色界八地惑。一切九地類智類道為境。何
T29n1559_p0256a01║以故。由道互相因故。雖復法智類智更互相
T29n1559_p0256a02║因。類智非欲界對治故。緣道為境。行欲界惑。
T29n1559_p0256a03║不能緣類智類道為境。若爾法智是色無色
T29n1559_p0256a04║界對治故。緣道為境。行色無色界惑。應成所
T29n1559_p0256a05║緣境。此法智類道非具對治。苦集法智。非色
T29n1559_p0256a06║無色界對治故。又非具色無色界惑對治故。
T29n1559_p0256a07║前後無故。是故非境。復次云何欲瞋慢見取
T29n1559_p0256a08║戒執取。不許彼緣無流為境。偈曰。非欲所離
T29n1559_p0256a09║故。釋曰。欲者必應捨離。若此緣無流為境。則
T29n1559_p0256a10║不應可離。譬如欲樂善法。偈曰。非瞋非過故。
T29n1559_p0256a11║釋曰。瞋者若起緣他過失起。滅道諦既非過
T29n1559_p0256a12║失故。瞋不緣此起。偈曰。非慢非二取靜淨勝
T29n1559_p0256a13║性故。釋曰。滅道二諦。寂靜為性故。必不由此
T29n1559_p0256a14║二起於高心。由此二是自己真實清淨故。於
T29n1559_p0256a15║二清淨執不成戒執取。此二法於一切法中
T29n1559_p0256a16║最勝。於下劣法中起勝執。說名見取。是故如
T29n1559_p0256a17║此等惑。不應緣無流法為境。於九十八隨眠
T29n1559_p0256a18║惑中。幾惑由緣境隨眠。幾惑由相應隨眠。偈
T29n1559_p0256a19║曰。遍行隨眠惑。具自地隨眠。唯由緣緣故。
T29n1559_p0256a20║釋曰。遍行諸惑。於自地緣自部及他部。得生
T29n1559_p0256a21║起增長。偈曰。非遍行自部。釋曰。所餘非遍行
T29n1559_p0256a22║惑。於自地中但緣自部隨眠。譬如見苦所滅
T29n1559_p0256a23║惑。緣見苦所滅惑部隨眠。乃至修道所滅惑。
T29n1559_p0256a24║緣修道所滅惑部隨眠。不緣餘部。作通說已
T29n1559_p0256a25║今更簡別。偈曰。非無流上境。釋曰。此惑若緣
T29n1559_p0256a26║無流為境。不由所緣境故。隨眠緣上地為境
T29n1559_p0256a27║亦爾。何因如此是彼所緣法偈曰。非自取對
T29n1559_p0256a28║故。釋曰。若是法類我見我愛執取為自依。於
T29n1559_p0256a29║此中餘惑亦能緣彼隨眠。譬如於濕衣埃塵
T29n1559_p0256b01║及於濕田種子。無流法不爾。上地亦不爾。是
T29n1559_p0256b02║故緣彼為境。或於彼無隨眠義。若人在下界
T29n1559_p0256b03║求得上地。此是善法欲非惑。涅槃及道。是能
T29n1559_p0256b04║緣諸惑對治上地。亦是下地惑對治。是故彼
T29n1559_p0256b05║惑於此三境不得依住。譬如於熱石蹠下不
T29n1559_p0256b06║得住。隨眠言者。隨長為義。雖可緣於中無有
T29n1559_p0256b07║隨長。不如風病服麤澀藥。若惑由緣境隨眠
T29n1559_p0256b08║已說。偈曰。若彼與相應。於此由相應。釋曰。
T29n1559_p0256b09║隨眠言流。若惑與此法相應。彼惑於此法由
T29n1559_p0256b10║相應故得隨眠。乃至未滅。有諸惑不緣無流
T29n1559_p0256b11║為境。非遍行不同分界。此惑但由相應得隨
T29n1559_p0256b12║眠。不由緣境不。有。謂遍行非同分地惑。九十
T29n1559_p0256b13║八惑中。幾惑惡性。幾惑無記性。偈曰。上界
T29n1559_p0256b14║惑無記。釋曰。一切色界無色界惑。無記為
T29n1559_p0256b15║性。何以故。一切惡性染污有苦受果報。此苦
T29n1559_p0256b16║報於彼無。非他逼惱因故。偈曰。於欲界身見。
T29n1559_p0256b17║邊見共無明。釋曰。於欲界中身見邊見。及與
T29n1559_p0256b18║二相應無明。此三無記為性。何因如此。與施
T29n1559_p0256b19║等不相違故。謂我於未來世必應受樂故。今
T29n1559_p0256b20║世行善持戒修定。邊見既隨順解脫。是故世
T29n1559_p0256b21║尊說。於外五見中此見最勝。謂我不有我所
T29n1559_p0256b22║不有我。當不有我所亦爾。此二執無苦果報。
T29n1559_p0256b23║迷於自體故。不逼惱他生起故。若爾貪愛天
T29n1559_p0256b24║上。及我慢應同此義。生得身見是無記。若於
T29n1559_p0256b25║禽獸等有。若有分別則成惡。先舊諸師說如
T29n1559_p0256b26║此。偈曰。所餘惑惡性。釋曰。於欲界異此二諸
T29n1559_p0256b27║惑皆不善。幾惑非善根。幾惑非非善根。偈曰。
T29n1559_p0256b28║於欲界惡根。貪欲瞋無明。釋曰。於欲界中一
T29n1559_p0256b29║切欲一切瞋一切無明。除與身見邊見相應。
T29n1559_p0256c01║餘惑次第說為三不善根。謂貪欲不善根。瞋
T29n1559_p0256c02║恚不善根。無明不善根。若惑非善。又為非善
T29n1559_p0256c03║法根。許此法為不善根。所餘諸惑非非善根。
T29n1559_p0256c04║此義自成。幾法為無記根。幾法非。偈曰。無記
T29n1559_p0256c05║根有三。釋曰。何者為三。偈曰。愛無明及慧。
T29n1559_p0256c06║釋曰。隨有無記貪愛無明及果報生慧。如此
T29n1559_p0256c07║等一切是無記根。罽賓國師說如此。偈曰。二
T29n1559_p0256c08║緣高生故。餘非。釋曰。彼說疑者由二緣生。不
T29n1559_p0256c09║應成根。以轉動故。慢以高生為相。由高生故。
T29n1559_p0256c10║非根異根法故。何以故。根者堅著下生。此義
T29n1559_p0256c11║世間所了。疑慢無此義故。不立為根。偈曰。外
T29n1559_p0256c12║師說。四。釋曰。罽賓國外諸師說。無記根有
T29n1559_p0256c13║四。偈曰。謂愛見慢癡。釋曰。此四但無記。謂
T29n1559_p0256c14║無記愛無記見無記慢無記無明。何因此四
T29n1559_p0256c15║成無記根。偈曰。三觀人由癡。釋曰。由修定人
T29n1559_p0256c16║有三。謂由愛見慢修上觀行。此三人由依無
T29n1559_p0256c17║明故得成三。於經中所說。有十四種無記。類
T29n1559_p0256c18║為彼無記故說無記。為由別義。非。云何。若問
T29n1559_p0256c19║應遮斷說名無記。問有四種。一應一向記。二
T29n1559_p0256c20║應分別記。三應反問記。四應置記。此中次第
T29n1559_p0256c21║應知。偈曰。一向記分別。反問及置記。譬如死
T29n1559_p0256c22║生勝。及我異等義。釋曰。若問一切眾生皆應
T29n1559_p0256c23║死不。應一向記。定皆應死。若問已死一切更
T29n1559_p0256c24║生不。應分別記。若有惑則更生。無惑則不生。
T29n1559_p0256c25║若問人道為勝為劣。應反問記。汝今依何問
T29n1559_p0256c26║此。若彼答依天。應記人劣。若彼答依惡道。應
T29n1559_p0256c27║記人勝。若問眾生與五陰為一為異。此應置
T29n1559_p0256c28║記。眾生非實有故。譬如石女兒黑白等色。云
T29n1559_p0256c29║何此置成記。此不可記有此記故。復有餘師
T29n1559_p0257a01║說。此義亦一向應記。謂非一切應生。若有人
T29n1559_p0257a02║問若眾生當死彼為更生不。此應分別記。於
T29n1559_p0257a03║人道中有二種。謂有劣有勝。此二各有所觀。
T29n1559_p0257a04║是故此二一向應記。譬如識亦因亦果。若人
T29n1559_p0257a05║一向問由不一向記。應成分別記。眾生與五
T29n1559_p0257a06║陰為異不。說非所記。此非記不應成記。此應
T29n1559_p0257a07║置記問。由置如此應記。此云何不成記。阿毘
T29n1559_p0257a08║達磨師說。多他阿伽睹婆伽婆阿羅訶三若
T29n1559_p0257a09║三佛陀。此法正說。弟子眾正行。色無常乃至
T29n1559_p0257a10║識。說苦乃至說道。如此等應一向記。由與利
T29n1559_p0257a11║他相應故。分別記者。若有人言。請尊說法。此
T29n1559_p0257a12║人應問。彼諸法多。或過去現世未來。何法我
T29n1559_p0257a13║所應說。若彼言應說過去法。應問彼過去法
T29n1559_p0257a14║多。謂色乃至識。若彼言應說色。應問彼色有
T29n1559_p0257a15║多種。謂善惡無記。若彼言應說善色。應問彼
T29n1559_p0257a16║善色有七種。謂離殺生乃至離無義語。若彼
T29n1559_p0257a17║言應說離殺生。應問彼離殺生有三種。謂從
T29n1559_p0257a18║無貪無瞋無癡生。若彼言應說無貪。應問彼
T29n1559_p0257a19║從無貪生有二種。謂有教無教差別故。如此
T29n1559_p0257a20║名分別記。若諂曲心人作如此問。應如此分
T29n1559_p0257a21║別記。對彼應言。諸法多不應自分別。乃至彼
T29n1559_p0257a22║默然住。及彼自記。此二人無所問。一向互請
T29n1559_p0257a23║說。此二人無一有記。一向互相問。云何彼成
T29n1559_p0257a24║問此成記。此中二義皆成。何以故。若人言請
T29n1559_p0257a25║為說道。此人為不問道耶。由問彼故記彼問。
T29n1559_p0257a26║若爾此云何非反問記耶。置記者。謂世間有
T29n1559_p0257a27║邊及無邊等。復次依經應見有四問記相。大
T29n1559_p0257a28║德摩訶僧祇說經言。比丘記問有四種。何者
T29n1559_p0257a29║為四。比丘有問應一向記。乃至有問應置記。
T29n1559_p0257b01║比丘。何者問應一向記。一切有為無常。比丘。
T29n1559_p0257b02║何者問應分別記。若人問若故意造業受何
T29n1559_p0257b03║果報。此問應分別記。比丘。何者問應反問記。
T29n1559_p0257b04║若人問想為即是我為想異我。若彼此問應
T29n1559_p0257b05║反問。彼長老汝依何我作如此問。若答問麤
T29n1559_p0257b06║我。應記我異想異。比丘。是名反問記。比丘。
T29n1559_p0257b07║何者問應置記。謂十四非記類。世間常非常
T29n1559_p0257b08║亦常非常非常非非常。世間有邊無邊亦有
T29n1559_p0257b09║邊無邊非有邊非無邊。如來異死不異死。亦
T29n1559_p0257b10║異死不異死。非異死非非異死。命者即是身。
T29n1559_p0257b11║命者異於身。若人隨眠惑於境界中生起。此
T29n1559_p0257b12║人由此惑於此境界相應。此義應說。由過去
T29n1559_p0257b13║惑於何境相應。乃至由現世惑於何境相應。
T29n1559_p0257b14║若略說諸惑有二種。一別相惑。謂欲瞋慢。二
T29n1559_p0257b15║通相惑。謂見疑無明。於中偈曰。由欲瞋高慢。
T29n1559_p0257b16║過去及現世。是處起未滅。於此類相應。釋曰。
T29n1559_p0257b17║過去現世欲瞋慢。是處已起乃至未滅。於此
T29n1559_p0257b18║處中三是眾生與彼相應。何以故。此三是別
T29n1559_p0257b19║相惑。非必一切一切處起。偈曰。一切中由當
T29n1559_p0257b20║心地。釋曰。已起未滅此言流。由未來欲瞋慢。
T29n1559_p0257b21║依心地起。一切類中相應。謂於三世。偈曰。餘
T29n1559_p0257b22║自世。釋曰。欲瞋慢異心地惑。在未來世。但於
T29n1559_p0257b23║未來境相應。云何為餘。依五識起故。定生為
T29n1559_p0257b24║法由彼惑。偈曰不生一切中。釋曰。此三惑若
T29n1559_p0257b25║不生為法依五識起。尚於一切類相應。謂三
T29n1559_p0257b26║世。偈曰。一切餘中應。釋曰。何者為餘。謂見
T29n1559_p0257b27║疑無明。此三若三世。於一切境及一切世中
T29n1559_p0257b28║與彼相應。彼是通相惑故。乃至未滅此言流
T29n1559_p0257b29║過去未來為實有物。為假名有。若實有於一
T29n1559_p0257c01║切時有故。一切有為法應成常住。若無於無
T29n1559_p0257c02║中由無物。云何相應及解脫。毘婆沙師。成立
T29n1559_p0257c03║一切有為法非常住。由與行相相應故。彼成
T29n1559_p0257c04║立此義分明。謂偈曰。三世有。釋曰。何因為
T29n1559_p0257c05║證。偈曰。說故。釋曰。佛世尊說。比丘過去色
T29n1559_p0257c06║若不有。多聞聖弟子。於過去色。不應成無所
T29n1559_p0257c07║觀惜。由過去色有。是故多聞聖弟子。於過去
T29n1559_p0257c08║色成不觀惜。未來色若不有。多聞聖弟子。於
T29n1559_p0257c09║未來色不應成無所求欲。由未來色有。是故
T29n1559_p0257c10║多聞聖弟子。於未來色成無所求欲。復次偈
T29n1559_p0257c11║曰。由二。釋曰。依二識生。此義是經所說。何
T29n1559_p0257c12║者為二。謂眼及色。乃至意及法。彼經云。過去
T29n1559_p0257c13║未來若無。能緣彼識不由二生。如此由阿含
T29n1559_p0257c14║證。得知過去未來是有。若以道理為證。偈曰。
T29n1559_p0257c15║有境。釋曰。若有塵識得生非無塵。過去未來
T29n1559_p0257c16║塵若無。應有緣無為境識。是故因此義。識亦
T29n1559_p0257c17║不應有。所緣境無故。復次偈曰。果。釋曰。過
T29n1559_p0257c18║去法若無。善惡二業於未來云何有果。何以
T29n1559_p0257c19║故。於果報生時。果報因必不在。是故知過去
T29n1559_p0257c20║未來是。有毘婆沙師立如此。若人自說我是
T29n1559_p0257c21║薩婆多部同學。此義必應信受。何以故。偈曰。
T29n1559_p0257c22║由執說一切。有許。釋曰。若人說一切有。謂過
T29n1559_p0257c23║去未來現世。虛空擇滅。非擇滅。許彼為說一
T29n1559_p0257c24║切有部。復有餘人說。現世法必有過去業。若
T29n1559_p0257c25║未與果是有。若過去業已與果。及未來無果
T29n1559_p0257c26║此皆是無。若如此分別故。說三世有。此人非
T29n1559_p0257c27║說一切有部攝。是說分別部所攝。說一切有
T29n1559_p0257c28║部中有幾種人。偈曰。彼四種。彼師有相位。異
T29n1559_p0257c29║異分別名。釋曰。大德達磨多羅。分別有異故
T29n1559_p0258a01║安立三世。彼說若法行於世。唯有有異。非
T29n1559_p0258a02║物類異。譬如打破金器作別莊嚴具。有別形
T29n1559_p0258a03║相故有異。不由物類異故異。色等同故。復次
T29n1559_p0258a04║譬如乳變異成酪。捨味力熟等不捨。色法亦
T29n1559_p0258a05║如此。從未來世正行現世。捨未來有相。不
T29n1559_p0258a06║捨自物類。從現世正行過去世。捨現世有相。
T29n1559_p0258a07║不捨自物類。大德瞿沙說。由相別異故立三
T29n1559_p0258a08║世。彼說若法行於世。若過去與過去相相應。
T29n1559_p0258a09║與未來現世相亦不相離。若未來與未來相
T29n1559_p0258a10║相應。與過去現世相亦不相離。若現世與現
T29n1559_p0258a11║世相相應。與過去未來相亦不相離。譬如有
T29n1559_p0258a12║人愛著一婦。於餘亦不離欲。諸法亦爾。大德
T29n1559_p0258a13║婆須蜜多羅說。由位別異故立三世。彼說若
T29n1559_p0258a14║法行於世。至位位說為異異。由位異故異。不
T29n1559_p0258a15║由物異故異。譬如一畫。安置一處說為一。若
T29n1559_p0258a16║安置十印位說為十。若安置百印位說為百。
T29n1559_p0258a17║若安置千印位說為千。法於三世亦爾。大德
T29n1559_p0258a18║佛陀提婆說。由異異故立三世。彼說若法行
T29n1559_p0258a19║於世。觀前觀後。說異異。譬如一女或說為子
T29n1559_p0258a20║或說為母。法於三世亦爾。是薩婆多部師中。
T29n1559_p0258a21║第一由說變異立世故。引置僧佉義中。於第
T29n1559_p0258a22║二。三世義相雜。一切世與一切相相應故。彼
T29n1559_p0258a23║立人為譬。謂此人於一婦起欲心。於餘婦唯
T29n1559_p0258a24║有至得。此中何義為同。於第四。一世中三世
T29n1559_p0258a25║俱至。於過去世有前後剎那。名過去未來。中
T29n1559_p0258a26║剎那名現世。餘世亦爾。是故於四師中。偈曰。
T29n1559_p0258a27║第三可。釋曰。若師以位異立世。於此人。偈
T29n1559_p0258a28║曰。諸世。由功能立故。釋曰。若是時諸法未作
T29n1559_p0258a29║功能說為未來。是時正作功能說為現在。是
T29n1559_p0258b01║時作功能已謝說為過去。此師於功能執勝
T29n1559_p0258b02║於法體與彼同。彼執不過此義。此義汝今應
T29n1559_p0258b03║說。若法已過去。由物類實有。未來亦爾。云何
T29n1559_p0258b04║說名過去未來。為前不已說耶。謂諸世由功
T29n1559_p0258b05║能所安立。若爾正現世非等分眼根。有何功
T29n1559_p0258b06║能感果與果。復次是未來同類等因。由正感
T29n1559_p0258b07║果故。已立有功能。或立半功能。是故立世相
T29n1559_p0258b08║相雜。復次此義應說。謂此法由自體恒有。應
T29n1559_p0258b09║恒作功能。偈曰。何礙。釋曰。何法為礙。由此
T29n1559_p0258b10║礙故。是法有時作功能。有時不作。偈曰。緣不
T29n1559_p0258b11║具。非常。釋曰。若汝言因緣不具故。是義不
T29n1559_p0258b12║然。由汝執彼體恒有故。復次偈曰。此云何。釋
T29n1559_p0258b13║曰。由功能為因故。說此法過去未來現世。此
T29n1559_p0258b14║功能於汝云何。為更別有功能為無。偈曰。壞
T29n1559_p0258b15║悉檀理故。釋曰。若汝言。此功能非過去未來
T29n1559_p0258b16║現世而有。若爾此功能。由非有為故義至恒
T29n1559_p0258b17║有。是故不應說此言。謂是時諸法未作功能
T29n1559_p0258b18║說為未來。是時正作功能說為現世。是時
T29n1559_p0258b19║作功能已謝說為過去。偈曰。非能不異故。釋
T29n1559_p0258b20║曰。無如此失。若功能與法異可有此失。由功
T29n1559_p0258b21║能與法不異故無此失。若爾終不免本失。謂
T29n1559_p0258b22║偈曰。世義則不成。釋曰。若汝言。法即是功
T29n1559_p0258b23║能。此法由體恒有。云何有時說為過去。有時
T29n1559_p0258b24║說為未來。是故安立三世不成。此中何世義
T29n1559_p0258b25║不成。若法未生。是名未來世。若法已生未滅。
T29n1559_p0258b26║是名現在世。若法已謝滅。是名過去世此中
T29n1559_p0258b27║是義汝必應說。若如現世法是實有物。過去
T29n1559_p0258b28║未來亦爾者。偈曰。未生滅云何。釋曰。若法由
T29n1559_p0258b29║自體實有。此言云何成。謂此法未生。此法已
T29n1559_p0258c01║滅。於前世何法先不有。由此故說此法未生。
T29n1559_p0258c02║復由何法後不有。由此故說此法已滅。是故
T29n1559_p0258c03║三世義一切種皆不成就。若不信受此義。謂
T29n1559_p0258c04║未有有已有方無。是汝所言。由行相相應故。
T29n1559_p0258c05║是法不應成常住。此言一向但有言與生滅
T29n1559_p0258c06║不相應故。此法恒有而非常住。此言及理所
T29n1559_p0258c07║未曾有。此中說偈。
T29n1559_p0258c08║　法體性恒有　　而不許法常
T29n1559_p0258c09║　有法不異性　　是真自在事
T29n1559_p0258c10║是汝等所說。由佛說故。故三世是有。我等亦
T29n1559_p0258c11║說過去未來有。過去者。若法昔曾有。未來者
T29n1559_p0258c12║若有因法當有。若如此立義可得說有。不由
T29n1559_p0258c13║實有故說。何人說如此如現世有。過去未來
T29n1559_p0258c14║亦爾若異此云何有。偈曰。由去來體故。釋
T29n1559_p0258c15║曰由過去未來體故有此言。今復來。云何說
T29n1559_p0258c16║名過去未來。是故先曾有因。當應有果。為令
T29n1559_p0258c17║他解。欲除彼撥因果邪見故。佛世尊說。有過
T29n1559_p0258c18║去有未來。如說有燈先無有燈後無。於世間
T29n1559_p0258c19║中有如此言。復有世言。如說有燈已滅非我
T29n1559_p0258c20║所滅。說過去未來有言亦如此。若不爾。過去
T29n1559_p0258c21║未來義則不得成。是汝所言。佛世尊為杖勝
T29n1559_p0258c22║外道說。若業已謝滅盡過壞。此業亦有。為彼
T29n1559_p0258c23║不許此業先時已有故。說是有為已許。若爾
T29n1559_p0258c24║佛何故為彼更說有。此中佛世尊依自相續。
T29n1559_p0258c25║有宿業功能。能與今後二世果報故說此言。
T29n1559_p0258c26║若不爾此業由自體性有。則不成過去。此義
T29n1559_p0258c27║汝必應然。由佛世尊於真實空經中說。眼根
T29n1559_p0258c28║若生無所從來。若滅無所增集。比丘如此眼
T29n1559_p0258c29║根先未有有。有已後無。若未來眼根是有則
T29n1559_p0259a01║無此說。謂未有有等。若汝執此言。謂於現世
T29n1559_p0259a02║中未有有。是義不然。何以故。世與法義不異
T29n1559_p0259a03║故。若汝執於自體未有有此義自成。謂未來
T29n1559_p0259a04║眼根無是汝所說。由緣二識生故。此言今應
T29n1559_p0259a05║思。依意根緣法塵。是所生意識。為如意根於
T29n1559_p0259a06║此識作生緣法塵亦爾。為但作所緣境。若諸
T29n1559_p0259a07║法為識作生緣。是未來法當來千劫應有。或
T29n1559_p0259a08║不有彼法。云何能生今識。復次涅槃能違一
T29n1559_p0259a09║切生。云何可立為意識生緣。若執諸法但是
T29n1559_p0259a10║所緣境。我等亦說。未來諸法唯是所緣境。
T29n1559_p0259a11║若無云何作境界。此中我說。如成境界如此
T29n1559_p0259a12║有云何成境界。已有當有。何以故。無有人憶
T29n1559_p0259a13║念過去色受等觀此為有。何為已有。如人正
T29n1559_p0259a14║受現世色。若過去憶念亦如此。如彼於現世
T29n1559_p0259a15║應有。諸佛如來見彼亦爾。若彼法如今有。應
T29n1559_p0259a16║成現世。若不如今有。是故有緣無法為境識。
T29n1559_p0259a17║此義應成。若汝執此法已散是義不然。何以
T29n1559_p0259a18║故。已散不可知故。若汝執彼色由鄰虛分散。
T29n1559_p0259a19║若爾鄰虛應成常住。唯有鄰虛和合及分散。
T29n1559_p0259a20║無有一物能生能滅。汝今便信受裸形外道
T29n1559_p0259a21║執而棄捨佛經。經言。是眼根若生無所從來。
T29n1559_p0259a22║廣說如經。受等非鄰虛聚成。云何分散。是彼
T29n1559_p0259a23║如正生所受如此憶念。若彼如昔今有。義至
T29n1559_p0259a24║應成常住。若不有緣無法為境。此義自成。若
T29n1559_p0259a25║無所有亦是識境界。應立為第十三入以攝
T29n1559_p0259a26║此境。若無第十三入。此識以何入為境。如此
T29n1559_p0259a27║名即是境界。若爾此智應緣名於名作無解
T29n1559_p0259a28║若人緣聲先無為境。於此人以何法為境。聲
T29n1559_p0259a29║為境。若爾若人未得無聲。此人必應作聲。
T29n1559_p0259b01║若汝言此境在未來位。是義不然。何以故。此
T29n1559_p0259b02║是有於中云何作無解。若汝執未來無現世。
T29n1559_p0259b03║是義不然。何以故。此境一故。復次是未來境
T29n1559_p0259b04║差別。未有有則成。是故識境界成有二種。謂
T29n1559_p0259b05║有及無。若爾菩薩所說經云何。言若法於世
T29n1559_p0259b06║間無。我應知我應見無有是處。此證不然。非
T29n1559_p0259b07║經意故。經說諸外道起增上慢。定相實未有。
T29n1559_p0259b08║彼見已有我今不爾。若定相實有我則見有。
T29n1559_p0259b09║此是經意。若不爾。一切智以實有法為境故。
T29n1559_p0259b10║疑及簡擇云何成。復有何差別。復次此義由
T29n1559_p0259b11║此證。必定應爾。於餘經中佛世尊說。善來比
T29n1559_p0259b12║丘。為我弟子。若我朝教汝暮至證勝得。若暮
T29n1559_p0259b13║教汝朝至證勝得。若有汝應知有。若無汝應
T29n1559_p0259b14║知無。若有上汝應知有上。若無上汝應知無
T29n1559_p0259b15║上。是故此言非證。謂由識必有境故。是汝所
T29n1559_p0259b16║言。由業有果報故。過去世不無者。此中今共
T29n1559_p0259b17║論之。何以故。諸經部師不說。從過去業果報
T29n1559_p0259b18║得生。此云何從昔相續轉異勝類生。此義於
T29n1559_p0259b19║破說我品中當顯示。若人執過去未來實有
T29n1559_p0259b20║物。於此人果報恒有。於此果報業有何能。若
T29n1559_p0259b21║汝說於生有能。若爾生者以未有有義。是故
T29n1559_p0259b22║本無今有。此義自成。若如汝所執一切皆有。
T29n1559_p0259b23║今於何法何處。應有功能。若執如此婆沙乾
T29n1559_p0259b24║若義則被隨順。彼言若有必有。若無必無。若
T29n1559_p0259b25║無不生。若有不滅。令成現世因有功能。令成
T29n1559_p0259b26║現世是何法引至於餘處。若爾此法應成常
T29n1559_p0259b27║住。若無色於中云何是因引功能。未有有此
T29n1559_p0259b28║義自成。若汝執自性差別是因功能。未有有
T29n1559_p0259b29║此義亦自然成。是故於說一切有部法中。此
T29n1559_p0259c01║義不如道理。謂一切過去未來有。若如經中
T29n1559_p0259c02║說。一切有義。若執如此此執最勝。云何經中
T29n1559_p0259c03║說一切有。如經言。婆羅門若說一切有唯
T29n1559_p0259c04║十二入。或唯三世。若如道理應有必如此
T29n1559_p0259c05║有。若過去未來無有實物。云何眾生由此於
T29n1559_p0259c06║此相應。從彼生以彼為因惑生故。緣彼為境
T29n1559_p0259c07║惑隨眠生故。故說於此二世類相應是故毘
T29n1559_p0259c08║婆沙師說。實有過去未來世。若義證比聖
T29n1559_p0259c09║言。可得了達。自愛人於中必應信受。若不爾。
T29n1559_p0259c10║自愛人於中應作如此知是法如最甚深。非
T29n1559_p0259c11║必定由自思量之所能解。是故不應非撥。有
T29n1559_p0259c12║別義是生即是滅。謂色生色滅。有別義別生
T29n1559_p0259c13║別滅。謂未來生現世滅。有別義世生。正生世
T29n1559_p0259c14║所攝故。從世生。未來世不同剎那故。未來世
T29n1559_p0259c15║應有未有。從應有至現有。
T29n1559_p0259c16║阿毘達磨俱舍釋論卷第十四