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【經文資訊】藏外佛教文獻 第一冊 No. 7《《阿毗達磨俱舍論實義疏》》
W01n0007_p0169a01║
W01n0007_p0169a02║  《阿毗達磨俱舍論實義疏》
W01n0007_p0169a03║    整理者 蘇 軍
W01n0007_p0169a04║
W01n0007_p0169a05║  〔題解〕
W01n0007_p0169a06║  《阿毗達磨俱舍論實義疏》,印度佛教典籍。安慧著,譯者不
W01n0007_p0169a07║詳。卷數不詳。
W01n0007_p0169a08║  據《唯識述記》記載,安慧曾「即糅雜集,救《俱舍論》,破
W01n0007_p0169a09║正理師」,所指的應該就是此《實義疏》的創作。在《實義疏》
W01n0007_p0169a10║中,安慧以駁斥眾賢一系的正理師、護救世親的《俱舍論》為主
W01n0007_p0169a11║要目的,故在許多問題上都遵循了世親的思想。同時,他並不固
W01n0007_p0169a12║執一家之言,而是積極吸收眾賢等人的合理說法,旁徵博引,多
W01n0007_p0169a13║方論證,因而在對一些具體問題的討論中發展了《俱舍論》的思
W01n0007_p0169a14║想。所以,本疏對於研究安慧本人的思想以及說一切有部的理論
W01n0007_p0169a15║發展,都有著重要的價值。同時,由於安慧的引用,疏中還包括
W01n0007_p0169a16║了一些已經散佚的印度佛教史上的思想材料,為深入研究印度佛
W01n0007_p0169a17║教思想提供了新資料。
W01n0007_p0169a18║  本疏首題「阿毗達磨俱舍論卷第三,尊者安惠造」,尾題「釋
W01n0007_p0169a19║門法律法嚴奉寫記」,卷中有硃筆校改,據紙張、字體、行款,可
W01n0007_p0169a20║斷定為晚唐時期的寫本。
W01n0007_p0169a21║  本疏未為我國歷代經錄所載,亦未為歷代大藏經所收。敦煌
W01n0007_p0169a22║遺書中有漢文譯本及回鶻文本。漢文譯本收藏在中國北京圖書館,
W01n0007_p0169a23║共兩號:L3736號與北新1440號。L3736號是從北新1440號上斷
W01n0007_p0169a24║裂下來的殘卷,為工作人員最近整理北圖敦煌遺書時新的發現。
W01n0007_p0169a25║另外,伯希和特藏的敦煌遺書中也有一號《俱舍論實義疏》的漢
W01n0007_p0169a26║文譯本,共五卷。《大正藏》曾依之進行整理,並收入第29卷中。
W01n0007_p0170a01║但其內容僅相當於該疏的節抄,而本文獻所包括的則是《俱舍論
W01n0007_p0170a02║實義疏》卷三的全部內容。回鶻文本收藏於倫敦大英博物館,編
W01n0007_p0170a03║號為Or.8128--75A/75B,為冊子形式,共兩冊。上有漢文書寫
W01n0007_p0170a04║的頁碼,當是從漢文譯本轉譯而成。
W01n0007_p0170a05║  整理本以北京圖書館藏L3736、北新1440號為底本。無校本。
W01n0007_p0170a06║但《實義疏》中所抄的《俱舍論》原文,則依《大正藏》本進行
W01n0007_p0170a07║了校定。故校記中出現的《俱舍論》字樣,指的皆為《大正藏》
W01n0007_p0170a08║本。特此說明,文中不再一一註明。
W01n0007_p0170a09║
W01n0007_p0170a10║  〔錄文〕
W01n0007_p0170a11║
W01n0007_p0170a12║阿毗達磨俱舍論實義疏卷第三
W01n0007_p0170a13║    尊者安惠造
W01n0007_p0170a14║
W01n0007_p0170a15║  論:已說諸蘊及處、界攝,當說其義。此蘊、處、界別義云
W01n0007_p0170a16║何?
W01n0007_p0170a17║  釋曰:何以有斯問?起以蘊中事與處、界無有差別,如於蘊
W01n0007_p0170a18║中,除無為外,餘所說事,處、界亦然。雖其義三處不殊,然猶
W01n0007_p0170a19║未知以何義故三科異名,故發此問。
W01n0007_p0170a20║  論:頌曰:  聚生門種族,是蘊處界義。
W01n0007_p0171a01║  論曰:諸有為法和合聚義是蘊義。
W01n0007_p0171a02║  釋曰:□…□欲顯示三科別異之義,先以三法□…□義,
W01n0007_p0171a03║顯三差別。言三法者,一聚,二生門,三種族。此三如此,即蘊、
W01n0007_p0171a04║處、界。或復於此三科之中有彼三義,非異名也。謂聚、生門、
W01n0007_p0171a05║種族是蘊、處、界之義,依主釋也。如何得知聚是蘊義?論自答
W01n0007_p0171a06║云:
W01n0007_p0171a07║  論:如契經言,諸所有色,若過去,若未來,若現在,若
W01n0007_p0171a08║內若外,若粗若細,若劣若勝,若遠若近,如是一切略為一聚,
W01n0007_p0171a09║說名色蘊。由此聚義,蘊義得成。
W01n0007_p0171a10║  釋曰:以此經言:「如是一切諸所有色,略為一聚,說名色
W01n0007_p0171a11║蘊」,由此故知聚是蘊義。
W01n0007_p0171a12║  論:於此經中,無常已滅名過去,若未已生名未來,已
W01n0007_p0171a13║生未謝名現在。自身名內,所餘名外。或約處辯。有對名粗,無
W01n0007_p0172a01║對名細。或相待立。
W01n0007_p0172a02║  釋曰:言「無常已滅名過去」者,「已滅」之等,此是無常
W01n0007_p0172a03║滅。言「無常滅」,為簡餘四。若但言過去色者,謂已滅色,即恐
W01n0007_p0172a04║濫餘滅,故言「無常」以簡之也。
W01n0007_p0172a05║  有說此言唯簡擇、非擇滅,其理可然。若簡定滅之義,不相
W01n0007_p0172a06║應故。以此二滅是心、心所,但言色滅已成差別,何用更言「無
W01n0007_p0172a07║常已滅」方能簡之?
W01n0007_p0172a08║  復有餘說:此可簡擇滅,若簡餘三,其義不然。此非擇滅□。
W01n0007_p0172a09║約未來不生法,有定及生滅。亦約未來心、心所有。由此,但說
W01n0007_p0172a10║過去色言已別。此擇滅既是三世有漏之法之滅,故應簡之,餘三
W01n0007_p0172a11║不可。
W01n0007_p0172a12║  前二師說,理不如是。此中四滅皆應簡之。已下論云:「受等
W01n0007_p0172a13║亦然」。此中若不簡相定滅及生滅滅,是即與後心、心所等義相雜
W01n0007_p0172a14║亂。今此簡之,復釋四蘊,即無此失。又,□…□不許簡非擇
W01n0007_p0172a15║滅,但言色滅□…□知以何滅?滅為□…□為無常滅,亦可□…
W01n0007_p0172a16║□非擇滅。於□…□滅二言,濫彼義故,若□…□成雜亂。
W01n0007_p0172a17║  「若未已生名未來」者,此未流至現在世時,未成作用。
W01n0007_p0172a18║  「已生未謝名現在」者,「已生」之言,別於未來;「未謝」
W01n0007_p0172a19║之言,別於過去。未來之法,雖名未謝,然是未生;過去之法,
W01n0007_p0172a20║雖云已生,然是已滅。所以為簡去、來二世,定取現在。
W01n0007_p0172a21║  「自身名內,所餘名外」者,此約自身眼等五根、色等五境,
W01n0007_p0173a01║名之為內。翻此他身,及非情色,名之為外。
W01n0007_p0173a02║  「或約處辯」者,約自、他身眼等五根,名之為內。自身、他
W01n0007_p0173a03║身色等五境,及以非情、無表色等,並名為外。
W01n0007_p0173a04║  「有對名粗,無對名細」者,極微聚色,十處有對;諸無表
W01n0007_p0173a05║色,及非聚微,名無對色。
W01n0007_p0173a06║  「或相待立」者,此依相待為粗細故。如蟣對虱名細,虱對蟣
W01n0007_p0173a07║名粗。若如是者,有對應二:望細名粗,望粗名細,可相待故。
W01n0007_p0173a08║無對名細,無相待故。
W01n0007_p0173a09║  論:若言相待,粗細不成。
W01n0007_p0173a10║  釋曰:此外起問,若言相待為粗細者,此義不然。如蟣對隙
W01n0007_p0173a11║塵為粗,虱對麥為細。又,虱對蟣名粗,蟣對虱名細。如是蟣虱
W01n0007_p0173a12║亦粗亦細,□□粗細無定體故。
W01n0007_p0173a13║  論:此難不然,所待異故。待彼為粗,未嘗為細;待彼為
W01n0007_p0173a14║細,未嘗為粗。猶如父子、苦集諦等。
W01n0007_p0173a15║  釋曰:□…□體各別故。相待二法,粗細位定,粗定為粗,
W01n0007_p0173a16║□…□二種相繫。屬定細者,不復為粗,粗者不復為細。若望餘
W01n0007_p0173a17║法,粗細不定。若望本二,粗細已定,如父與子,其位已定。由
W01n0007_p0173a18║斯不可以相待故,今子為父,父反為子。如苦、集等,義亦應然。
W01n0007_p0173a19║  論:染污名劣,不染名勝。
W01n0007_p0173a20║  釋曰:有覆、不善,名之為染;善及無覆,名為不染。染
W01n0007_p0173a21║法何故名之為劣?以是善人所棄法故。不染何以名之為勝?不為
W01n0007_p0174a01║諸惑所染污故。
W01n0007_p0174a02║  論:去、來名遠,現在名近。
W01n0007_p0174a03║  釋曰:過去、未來,相望遠故,故名為遠。現在居中,故為
W01n0007_p0174a04║近,望於過、未,稍為近故。或約作用,過、未名遠,已作、未
W01n0007_p0174a05║作極相遠故;現在名近,現作用故。或過、未名遠,過去已於相
W01n0007_p0174a06║續,未來未得故;現在名近,現位相續故。
W01n0007_p0174a07║  論:乃至識蘊,應知亦然。
W01n0007_p0174a08║  釋曰:如是諸所有受、想、行、識,若過去,若未來,若現
W01n0007_p0174a09║在,若內若外,若粗若細,若劣若勝,若遠若近,如是一切,
W01n0007_p0174a10║略為一聚,說名受、想、行、識蘊。由此聚義,蘊義得成,故曰
W01n0007_p0174a11║「然」。
W01n0007_p0174a12║  論:而有差別,謂依五根名粗,唯依意根名細。或約地辯。
W01n0007_p0174a13║  釋曰:受等四蘊,與其色蘊,蘊餘義不殊,唯有粗細二義不
W01n0007_p0174a14║同。以識等蘊中,無有微聚顯形色等粗細義故,故曰「而有差
W01n0007_p0174a15║別」。除粗細義外,餘過去、未來、劣勝、遠近,皆如色釋。此
W01n0007_p0174a16║之四蘊,粗細如何?此約所依,非據相待。如論云:「謂依五根
W01n0007_p0174a17║名粗,唯依意根名細。」所依五根是有對故,從彼依生,故名為
W01n0007_p0174a18║粗。所依意根非是微聚,是無對故,從此依生,故名為細。
W01n0007_p0174a19║  「或約地辯」者,欲界四蘊為粗,初靜慮四蘊為細,乃至無所
W01n0007_p0174a20║有處四蘊為粗,非想非非想處為細。此即欲界四蘊一向為粗,
W01n0007_p0174a21║非想地一向為細,中間九地亦粗亦細。
W01n0007_p0174a22║  論:毗婆沙師所說如是。
W01n0007_p0175a01║  釋曰:如上釋經,是婆沙師所說之義,故總結也。
W01n0007_p0175a02║  論:大德法救復作是言:五根所取名粗色,所餘名細色;非
W01n0007_p0175a03║可意者名劣色,所餘名勝色;不可見處名遠色,在可見處名近色;
W01n0007_p0175a04║過去等色,如自名顯。受等亦然,隨所依力,應知遠近。粗細
W01n0007_p0175a05║同前。
W01n0007_p0175a06║  釋曰:「大德法救復作是言」者,有二師云:是經部師,
W01n0007_p0175a07║名為法救。以不許於婆沙師前所釋義,故作是言。復有說云:若
W01n0007_p0175a08║是法救,說有過、未,應知是毗婆沙者,非經部師,以經部師唯
W01n0007_p0175a09║稱大德。此師不許毗婆沙所說之義,非是法救。何以不許?以
W01n0007_p0175a10║彼經中,世尊自說過、未、現在,何故豈將過、未釋遠,現在釋
W01n0007_p0175a11║近?有此相遠,粗細之義亦不決定,劣勝之義理復不盡。是
W01n0007_p0175a12║以此師復釋。
W01n0007_p0175a13║  「五根所取名粗色,所餘名細色」者,五根所取之境,即
W01n0007_p0175a14║是五外處,此名為粗。以五識緣無分別故。「所餘名細」者,謂意
W01n0007_p0175a15║根境,名曰「所餘」。此意根境,謂即五根及無表色,此名為細。
W01n0007_p0175a16║非現等得,即決是粗細之義。
W01n0007_p0175a17║  「非可意者名劣色,所餘名勝色」者,不可愛色,名「非可
W01n0007_p0175a18║意」,此即名劣,以不令心有喜樂故。言「所餘」者,謂即可愛,
W01n0007_p0175a19║此名為勝,謂能令心有喜樂故。言「喜樂」者,此即可愛可惡
W01n0007_p0176a01║之義也。
W01n0007_p0176a02║  「不可見處名遠色」者,約處所辯。有雖近,細而不可見,以
W01n0007_p0176a03║不可見故,名之為遠;以處所可見故,名之為近。此是可見
W01n0007_p0176a04║義。何以?有色雖近,而有障隔,自體與處俱不可見。齊可見處,
W01n0007_p0176a05║復無障隔,眼得起,名之為近。異此名遠。
W01n0007_p0176a06║  「在可見處名近色」者,此復約位立,處所現故。云處有雖遠
W01n0007_p0176a07║而可見者,如星宿等,雖即可見,不名為近,以處所不可見故。
W01n0007_p0176a08║異此名近。又,眼等五根一向名近,此之依處可見處故。色等五
W01n0007_p0176a09║境及此住處,齊眼可見,名之為近;眼觀不及,名之為遠。
W01n0007_p0176a10║  「過去等色,如自名顯」者,以此義故,經部大德再釋其義:
W01n0007_p0176a11║世尊經中自說過去、未來、現在,毗婆沙師以此三世釋於遠近,
W01n0007_p0176a12║重釋之過。此三世義如經所說,是故論云「如自名顯」。
W01n0007_p0176a13║  「受等亦然」者,如前說色,今釋受等亦如前義。「隨所依
W01n0007_p0176a14║力應知遠近」者,此受等四蘊遠近,隨所依分別:所依可見,
W01n0007_p0176a15║名之為近;所不可見,名之為遠。
W01n0007_p0176a16║  「粗細同前」者,如前毗婆沙師所說「五根所取名粗,意根所
W01n0007_p0176a17║取名細。或約地辯。」
W01n0007_p0176a18║  論:心、心所法生長門義,是處義。訓釋詞者,謂能生長心、
W01n0007_p0176a19║心所法,故名為處。是能生長彼作用義。
W01n0007_p0176a20║  釋曰:何故言處是生門義?生誰之門?以「訓釋詞」故。
W01n0007_p0176a21║前生門義,生誰之門?生心、心所法。「生長門義是處義,訓釋詞
W01n0007_p0177a01║者」,如論中云:「謂能生長心、心所法,故名為處。是能生長彼
W01n0007_p0177a02║作用義。」「作用義」者,如依眼、色生於眼識,乃至意、法,應
W01n0007_p0177a03║知亦然。如契經說:梵志當知,以眼為門,唯為見色。此經唯證
W01n0007_p0177a04║門義有六。然心所法有十二門,故契經說「眼、色為緣,生於眼
W01n0007_p0177a05║識,三和合觸俱,起受、想、思,如是乃至意、法為緣,生於意
W01n0007_p0177a06║識,三和合觸,起受、想、思。」
W01n0007_p0177a07║  論:法種族義,是界義。如一山中有多銅鐵金銀等族,說
W01n0007_p0177a08║名多界。如是一身或一相續,有十八類諸法種族,名十八界。
W01n0007_p0177a09║  釋曰:如何知族是其界義?與世種族義相似故。論中云:
W01n0007_p0177a10║「如一山中有多銅鐵金銀等族說名多界。」金銀等礦,乃以種
W01n0007_p0177a11║族說名為界。
W01n0007_p0177a12║  「如是一身或一相續」者,「身」謂所依,「相續」即是心、心
W01n0007_p0177a13║所相續。或「身」者剎那,「相續」者即隨流。
W01n0007_p0177a14║  「有十八類諸法種族名十八界」者,此一身、一相續中,有十
W01n0007_p0177a15║八法種子,亦名種族,亦名為界。
W01n0007_p0177a16║  論:此中種族是生本義。如是眼等,誰之生本?謂自種類,
W01n0007_p0177a17║同類因故。
W01n0007_p0177a18║  釋曰:言「生本」者,謂生之所依。此十八種,是別別法生
W01n0007_p0177a19║之所依。
W01n0007_p0178a01║  問:此十八界攝一切法,離此之外,是何別法生之本耶?
W01n0007_p0178a02║以此義故,論發問云:「如是眼等,誰之生本」。異十八界,更有
W01n0007_p0178a03║別法,即言此是別法生本。離十八界更無別法,此是誰之生本?
W01n0007_p0178a04║論自答云:是「自種類,同類因故。」如前生眼根與現生眼根及未
W01n0007_p0178a05║生眼根為同類因,乃至法界,應知亦爾。雖離十八界更無別法,
W01n0007_p0178a06║然與自類而為生本。若如是者,此中攝義不盡,故論問云:
W01n0007_p0178a07║  論:若爾,無為應不名界。
W01n0007_p0178a08║  釋曰:無為之法,無前及後,非同類因,如何得為生本耶?
W01n0007_p0178a09║既非生本,亦應不得名之為界。今既不許如此之義,故論更以異
W01n0007_p0178a10║義釋云:
W01n0007_p0178a11║  論:心、心所法生之本故。
W01n0007_p0178a12║  釋曰:諸無為法,與心、心所為所緣緣及增上緣,此名生本。
W01n0007_p0178a13║故約此釋,攝義周盡。此中雖即攝義周盡,此復有過。以此處、
W01n0007_p0178a14║界,義應相濫,俱心、心所生本義故。為避此過,復轉釋云:
W01n0007_p0178a15║  論:有說界聲表種類義,謂十八法,種類自性,各別不同,
W01n0007_p0178a16║名十八界。
W01n0007_p0178a17║  釋曰:此中餘師轉復異釋,十八界義,如金銀等展轉相望,
W01n0007_p0178a18║體類不同,故名種族;如是眼等展轉相望,體類不同,故名種
W01n0007_p0178a19║族。類是體義。此十八界各各自體,互相差別,不成雜亂,故
W01n0007_p0178a20║說「界聲」為「種族義」。
W01n0007_p0179a01║  若爾,意界望於六識無別體類,應非別界。此難不然,所依、
W01n0007_p0179a02║能依,體類別故。有說:安立時分異故。復有說者,六是意先,
W01n0007_p0179a03║意非六先,故甚有異。雖諸界體並通三世,然就位別,故立異名,
W01n0007_p0179a04║由此故言六先意後。未來意、六,時位未分,如何可言六先意
W01n0007_p0179a05║後?
W01n0007_p0179a06║  論:若言聚義是蘊義者,蘊應假有,多實積集共所成故,如
W01n0007_p0179a07║聚,如我。
W01n0007_p0179a08║  釋曰:何因有此問耶?以毗婆沙師處、界實有,許蘊亦然;
W01n0007_p0179a09║以而聚義說是蘊故,多法積集以成於聚。於此聚中,無其實體,
W01n0007_p0179a10║故起斯問。如多穀麥積集一處,名之為聚。聚是假立,無其實事,
W01n0007_p0179a11║穀麥分散,何有聚體?如是色等五蘊積聚,假說我名。色等分離,
W01n0007_p0179a12║我亦非有。如經頌云:「如即攬眾分,假想立為車;世俗立有情,
W01n0007_p0179a13║應知攬諸蘊。」如是過去及未來等多實積集,假立蘊名。
W01n0007_p0179a14║  論:此難不然。一實極微亦名蘊故。若爾,不應言聚義是蘊
W01n0007_p0179a15║義,非一實物有聚義故。
W01n0007_p0179a16║  釋曰:婆沙師云:理不如是。一一極微皆有蘊義。
W01n0007_p0179a17║  經部云:若如是者,蘊中不應說其聚義,一一極微不名聚故。
W01n0007_p0179a18║  阿闍梨眾賢云:此難不然,於聚所依立義言故。非聚即義,
W01n0007_p0179a19║義是實物名之差別,聚非實故。或一極微三世等攝,以慧分
W01n0007_p0180a01║析,略為一聚。蘊雖即聚,而實義成。餘法亦然。故蘊非假。
W01n0007_p0180a02║  尊者於此雖作是說,然違契經。以經說云:「諸所有色,若過
W01n0007_p0180a03║去,若未來,若現在,若內若外,若粗若細,若劣若勝,若遠
W01n0007_p0180a04║若近,如是一切略為一聚,說名色蘊。由此聚義,蘊義得成。」故
W01n0007_p0180a05║知世尊說彼多法略為一聚,方名為蘊。今既說言一一極微得為蘊
W01n0007_p0180a06║者,與經相違。
W01n0007_p0180a07║  阿闍梨聖奴作如是說:一一極微各互對,得名為聚;一一各
W01n0007_p0180a08║別不互待,不名為聚。若相待者,一一皆得名之為聚。若異此者,
W01n0007_p0180a09║如何可以無常、苦、空、非我行相,而得證知及能除斷?又,何
W01n0007_p0180a10║能為施設我因?若非實事之所成者,如何得有如是差別能為我因,
W01n0007_p0180a11║乃至應知及應斷等?以處為界,實事是有,故有如是差別。理極
W01n0007_p0180a12║蘊亦如是,實事有故,由斯亦有如是差別。
W01n0007_p0180a13║  此亦非理。若如是者,即瓶、衣等悉應是實。以此等中,一
W01n0007_p0180a14║一實事,極微相待共所成故。復有餘過,謂隨有幾所攝色等,應
W01n0007_p0180a15║合亦有多蘊。若如是說,如經所言「若過去、若未來」乃至「若
W01n0007_p0180a16║遠若近,如是一切,略為一聚,說名色聚」。如是經義,故應不
W01n0007_p0180a17║成。
W01n0007_p0180a18║  聖奴又云:無如是過。蘊亦不應如是成多,以要多事相對待
W01n0007_p0180a19║時得名蘊故。猶如言多,非即一法名之為多,以有多法方名為多。
W01n0007_p0180a20║多亦即是此中法等。
W01n0007_p0180a21║  此亦不然,法喻不齊。以喻中云眾法為多,非一為多。前所
W01n0007_p0180a22║說云一一極微相待之時得名為聚,故知所說法喻不齊。若彼復言
W01n0007_p0181a01║「如過去等,如是略為一聚名為蘊」者,應知此蘊決定是假,如豆
W01n0007_p0181a02║蘊等。若謂「既非實事所成,如何得以苦、空、非我等行相應知
W01n0007_p0181a03║及應斷」者,聽說此義,世尊今觀無常、苦、空、非我相中,豈
W01n0007_p0181a04║要有其實事?亦但是假。如世尊說:一切有情皆為無。如有頌云:
W01n0007_p0181a05║  始自入胎及出胎,復從嬰孩至老死,
W01n0007_p0181a06║  歷茲十位極迅速,往而不返如駛流。
W01n0007_p0181a07║  無有實事,名為有情。世尊約現所化有情,隨機說蘊亦為無
W01n0007_p0181a08║常等,有何違?又彼所言蘊「若非以實事所成」,「如何得為施設
W01n0007_p0181a09║我因」者,現見假法,還與假法而得為因。如世指樹以為林因,
W01n0007_p0181a10║指一士夫為軍因等故。聖奴師有眾多說,皆不應理。例破皆爾,
W01n0007_p0181a11║此不更說。
W01n0007_p0181a12║  論:有說能荷果重擔義是蘊義。由此世間說肩名蘊,
W01n0007_p0181a13║物所聚故。
W01n0007_p0181a14║  釋曰:「果」者,即是所擔之物。「果」即是「重擔」,持業釋
W01n0007_p0181a15║也。五蘊荷負此「果重擔」,猶如身份擔荷重擔,世間人等呼之為
W01n0007_p0181a16║蘊。「果重擔」者,眼等六處,與總五蘊為「果重擔」。如經說云:
W01n0007_p0181a17║「名色緣六處」。言「名色」者,即是五蘊,應知六處是名色之
W01n0007_p0181a18║「果重擔」也。此即六處,名總五蘊之「果重擔」。或約二蘊釋其
W01n0007_p0181a19║重擔。如經說云:「六處緣觸」。此即觸與色、識二蘊為「果重
W01n0007_p0181a20║擔」。此六處中,眼、耳、鼻、舌及身五處,名為色蘊,意為
W01n0007_p0181a21║識蘊。或約一蘊釋於重擔。如經云:「受緣愛」。愛即是受蘊之
W01n0007_p0181a22║「重擔」。或一蘊與一蘊為重擔。如經云:「行緣識」。識與行蘊為
W01n0007_p0181a23║「重擔」也。或五蘊與一蘊為重擔。如經云:「識緣名色」。名色與
W01n0007_p0182a01║識蘊為「重擔」。餘法亦應如是分別。若約分位緣起而論,位位之
W01n0007_p0182a02║中,皆有五蘊,五蘊與五蘊為「重擔」。若如是釋,即一一事皆得
W01n0007_p0182a03║為蘊,若聚一處,是即一一各有力用,能荷重擔。
W01n0007_p0182a04║  論:或有說者,可分段義是蘊義。故世有言:汝三蘊還,我
W01n0007_p0182a05║當與汝。
W01n0007_p0182a06║  釋曰:此中釋蘊為可分段義。言「三蘊」者,蘊是分義。猶
W01n0007_p0182a07║如世間可與之物,有其三種,謂飲食、衣服、房舍臥具。故世有
W01n0007_p0182a08║言:如是三分,我當與汝。雖即大種及所造色、心、心所等同時
W01n0007_p0182a09║俱生,然可以智慧分析為分段故,諸有為法有三段,謂過去、未
W01n0007_p0182a10║來、現在。一一世中有五分段,謂色乃至識。如是釋者,是則
W01n0007_p0182a11║五蘊有其實事,非假立也。
W01n0007_p0182a12║  此前二釋,論主不許,故後說之。
W01n0007_p0182a13║  論:此釋越經,經說聚義是蘊義故。如契經言:諸所有
W01n0007_p0182a14║色,若過去等,廣說如前。
W01n0007_p0182a15║  釋曰:皆不應理。世尊經中若不說言聚義是蘊,即前二說其
W01n0007_p0182a16║理可然。今既世尊親說聚義,故前二說違越契經,義為不可。
W01n0007_p0182a17║  阿闍梨眾賢云:經主決判此義釋越經,今謂不然,不違理故。
W01n0007_p0182a18║處、界二義,豈不越經,而於其中攝取為正。復有何理,唯蘊義
W01n0007_p0182a19║中固求經證;於處、界中唯依理釋,絕不求經!觀此義言,似專
W01n0007_p0182a20║朋黨。故應如彼,據理無違。
W01n0007_p0182a21║  非並用執,此中有理。世尊經中雖說處、界,然無處云以何
W01n0007_p0183a01║義故,此名為處;以何義故,名之為界。是以諸師隨意解釋,故
W01n0007_p0183a02║無違越。於蘊義中,世尊親說聚為蘊義。今者越經別為異釋,固
W01n0007_p0183a03║違聖說,理定不然。
W01n0007_p0183a04║  論:若謂此經顯過去等一一色等各別名蘊,是故一切過去色
W01n0007_p0183a05║等一一實物各各名蘊。
W01n0007_p0183a06║  釋曰:毗婆沙師若更釋云:雖即世尊此經中說聚義為蘊,然
W01n0007_p0183a07║經意云過去色等一一各別皆得為蘊,不言總聚身名蘊者。
W01n0007_p0183a08║  論:此執非理,故彼經言:如是一切略為一聚說名蘊故。是
W01n0007_p0183a09║故如聚,蘊定假有。
W01n0007_p0183a10║  釋曰:此即經部對婆沙師。不應謬取此經意,云「過去色等
W01n0007_p0183a11║一一各別皆得為蘊」。若如是者,經不應言「如是一切略為一聚說
W01n0007_p0183a12║名為蘊」。經說既爾,故汝所說定為非理。是故所說聚義為假,如
W01n0007_p0183a13║是蘊義亦定假有。
W01n0007_p0183a14║  論:若爾,應許諸有色處亦是假有,眼等極微,要多積
W01n0007_p0183a15║聚,成生門故。
W01n0007_p0183a16║  釋曰:毗婆沙師復以處義難經部說:若言聚蘊定假有者,即
W01n0007_p0183a17║十處色亦應是假。眼等極微,要積聚身可得成生門義故;五識依
W01n0007_p0183a18║緣皆積聚故。由斯,如是眼等、色等多微積聚,方為所依及所緣
W01n0007_p0183a19║故,亦應是假。
W01n0007_p0183a20║  論:此難非理。多積聚中,一一極微有因用故。若不爾者,
W01n0007_p0183a21║根、境相助共生識等,應非別處,是則應無十二處別。
W01n0007_p0183a22║  釋曰:此經部師對婆沙師。若言多微積聚成生門者,理定不
W01n0007_p0183a23║然。多積聚中,一一極微各為因用。既一一微各得為因,如何說
W01n0007_p0183a24║言多微積聚方成依緣?
W01n0007_p0183a25║  若毗婆沙師言此理不然,此一一微非能為因,須相待故方成
W01n0007_p0184a01║因用者,此亦不然。若言諸微以相待故,是即應知多微積聚故。
W01n0007_p0184a02║然為因用,以積聚故,方得為處。此處亦應定是假有。
W01n0007_p0184a03║  若一一微得為處者,不應相待,非如色處。此非色處獨能為
W01n0007_p0184a04║因不相待故者,此亦不然。若一一微不為因者,是即根、境不應
W01n0007_p0184a05║獨能為其別處。根、境相助方生愚,為遮此計,所以分色為之十
W01n0007_p0184a06║界,心為七界,令其了知色、心各異,立界亦別。既知各別,彼
W01n0007_p0184a07║見自除,故為說界。
W01n0007_p0184a08║  論:然毗婆沙作如是說:對法諸師若觀假蘊,彼說極微一界、
W01n0007_p0184a09║一處、一蘊少分。若不觀者,彼說極微即是一界、一處、一蘊。
W01n0007_p0184a10║此應於分,假謂有分。如燒少衣,亦說燒衣。何故世尊於所知境,
W01n0007_p0184a11║由蘊等門作三種說?
W01n0007_p0184a12║  頌曰:  愚根樂三故,說蘊處界三。
W01n0007_p0184a13║  論曰:所化有情有三品故,世尊為說蘊等三門。傳說有情愚
W01n0007_p0184a14║有三種,或愚心所,總執為我;或唯愚色;或愚色心。根亦有三,
W01n0007_p0184a15║謂利、中、鈍。樂亦三種,謂樂略、中及廣文故。如其次第,世
W01n0007_p0184a16║尊為說蘊、處、界三。
W01n0007_p0184a17║  釋曰:愚心所者,是上品愚,愚於微細相似事故;愚於
W01n0007_p0184a18║色者,是中品愚,愚於粗著相似事故;色心俱愚者,是下品
W01n0007_p0184a19║愚,愚於粗細相似不相似法故。為欲除遣此三愚故,說蘊等三。
W01n0007_p0184a20║說此三故,除於身見。於總聚中起於身見,今知各異,此見即除。
W01n0007_p0185a01║約此身見所起諸惑,亦皆除遣。是以世尊說蘊等三。
W01n0007_p0185a02║  根亦三者,婆沙師云:約信等根,有利、中、鈍。若為鈍根、
W01n0007_p0185a03║中根說蘊,此不能達處、界之義。若鈍根者,雖聞蘊、處,然不
W01n0007_p0185a04║能達十八界義。由此根異,故說三科。此等不然。若如是者,約
W01n0007_p0185a05║彼利根,即是處、界便應無用;若約中根,蘊、界無用;若約鈍
W01n0007_p0185a06║根,蘊、處無用。言先說蘊時,中、鈍不了,故復說處;以雖說
W01n0007_p0185a07║處,鈍根不了,故復說界。若如是者,但應說界,三根俱達,更
W01n0007_p0185a08║何用說蘊、處二耶?是故定應為利說蘊,為中現處,為鈍說界。
W01n0007_p0185a09║以廣、中、略,稱其根宜,是能普利一切,三科俱為有用。
W01n0007_p0185a10║  樂亦三者,為宿習故,樂略、中、廣,是世尊隨其樂欲說此
W01n0007_p0185a11║三種。若不稱機為異說者,此即卻為不信之因。唯樂奢摩他者,
W01n0007_p0185a12║樂聞其略;樂奢摩他及毗缽舍那者,樂聞其中;唯樂毗缽舍那者,
W01n0007_p0185a13║樂聞其廣。故現此三。現此三者,為顯擇法。故論云:擇法不生,
W01n0007_p0185a14║惑無由滅等。
W01n0007_p0185a15║  論:何緣世尊,說餘心所,總置行蘊,別分受、想,為二蘊
W01n0007_p0185a16║耶?
W01n0007_p0185a17║  釋曰:何故有此問耶?為前說云:愚於心所總執為我,為此
W01n0007_p0185a18║世尊分別心所為受、想、行蘊。若欲為遣心所愚故,分別心所立
W01n0007_p0185a19║三蘊者,即應一一委細分別,何故唯分受、想二種,立為二蘊,
W01n0007_p0185a20║餘心所等,共為行蘊?欲知其因,故有斯問。
W01n0007_p0185a21║  論:頌曰:  諍根生死因,及次第因故,
W01n0007_p0185a22║  於諸心所法,受想別為蘊。
W01n0007_p0185a23║  論曰:諍根有二,謂著諸欲及著諸見。此二,受、想如其次第
W01n0007_p0186a01║為最勝因。味受力故,貪著諸欲;倒想力故,貪著諸見。
W01n0007_p0186a02║  釋曰:「諸欲」者,欲謂貪求。求五妙境也。於五境中,愛味受
W01n0007_p0186a03║著。「著諸見」者,見略有五,謂身見等。若廣,即分六十二種。於此
W01n0007_p0186a04║見中,以倒想故,貪染執著。為著此欲及著見故,即有諍興。諍何以
W01n0007_p0186a05║興?謂由受、想為其因也。生諍之因為唯此二,為更有餘?雖更有
W01n0007_p0186a06║因,非為最勝。故論說云:「此二,受、想如其次第為最勝因。」此二何
W01n0007_p0186a07║以為最勝?論就釋云:「味受力故,貪著諸欲;倒想力故,貪著諸見。」
W01n0007_p0186a08║以貪著故,即為諍因。貪著欲諍,多約在家;貪著見諍,多約出家。
W01n0007_p0186a09║何以得知貪著欲諍多約在家?以契經云:為由染著貪欲因故,俗與
W01n0007_p0186a10║俗諍,乃至廣說。何以得知貪著見諍多約出家?以聖教中諸出家
W01n0007_p0186a11║者,非法法想,法非法想,各執異見,互相為諍。出家外道,無我我
W01n0007_p0186a12║想,乃至戒禁取等見中起諸倒想,互興於諍。言「味受」者,謂樂受唯
W01n0007_p0186a13║於受,故云「味受」。受即味故,持業釋也。以何味受?謂以貪。
W01n0007_p0186a14║貪染之受,依主釋也。或受中有味,味謂貪欲,即第七轉所依聲攝。
W01n0007_p0186a15║依受有味,緣受起愛,愛彼資受之境,於彼境中貪著。諸資受境者,
W01n0007_p0186a16║即五境也。
W01n0007_p0186a17║  問:若言因想有諸見者,如見諦者,雖有其想,然無諸見,如何得
W01n0007_p0186a18║言想為見因?
W01n0007_p0186a19║  答:因倒想故,即起諸見。若無倒想,諸見即無。此見諦者雖有
W01n0007_p0186a20║其想,然非顛倒,不為見因,故無諸見。此不應執。顛倒知之,無明
W01n0007_p0186a21║與見而為其因。以此無明無知為性,行相隱覆;見是慧性,行相明
W01n0007_p0186a22║利。故彼無明不為見因,與此無明相應倒想,能為見因。應知境中,
W01n0007_p0186a23║不如理知,顛倒執故,故起諸見。如有頌云:
W01n0007_p0187a01║    如魚處泥中,躍水令渾濁;
W01n0007_p0187a02║    無明中倒想,污慧亦復然。
W01n0007_p0187a03║  以此知由倒想故,貪著諸見,無明中想與見為因。
W01n0007_p0187a04║  論:又生死法,以受及想為最勝因,由耽著受、起倒想故,生死輪
W01n0007_p0187a05║迴。由此二因及後當說次第因故,應知別立受、想為蘊。其次第
W01n0007_p0187a06║因,鄰次當辯。
W01n0007_p0187a07║  釋曰:此受與想,非唯諍因,亦是生死之最勝因。何以為生死之
W01n0007_p0187a08║勝因?論自說云「由耽著受、起倒想故,生死輪迴。」「耽著受」者,愛
W01n0007_p0187a09║行有情;「起倒想」者,見行有情。言「耽著」,是堅執義。「倒」者四
W01n0007_p0187a10║倒。生相續時,由四倒想,受生有而六。頌云:
W01n0007_p0187a11║    「倒心趣欲境,濕化染多受。」
W01n0007_p0187a12║  此中約義,現是生死因之因故。貪著及倒想是生死因,受、想是
W01n0007_p0187a13║生死因之因。以受、想故,為彼貪著,及以顛倒。由貪著、倒故,受生
W01n0007_p0187a14║死中。
W01n0007_p0187a15║  非唯約諍根因及生死二義,別立受、想為蘊,亦可約後蘊次第
W01n0007_p0187a16║中,粗、染、器及界等四義,別立受、想,以為二蘊。粗等四因,次下
W01n0007_p0187a17║當釋。
W01n0007_p0187a18║  論:何故無為說在處、界,非蘊攝耶?
W01n0007_p0187a19║  釋曰:何因作此問耶?世尊說法,非無因緣;法相攝屬,皆有由
W01n0007_p0187a20║致。未知何因此無為法蘊所不攝,欲顯其因,故有斯問。
W01n0007_p0187a21║  論:頌曰:  蘊不攝無為,義不相應故。
W01n0007_p0187a22║  論曰:三無為法,不可說在色等蘊中,與色等義不相應故。謂體
W01n0007_p0188a01║非色乃至非識。亦不可說為第六蘊,彼與蘊義不相應故。聚義是
W01n0007_p0188a02║蘊,如前具說。謂無為法,非如色等有過去等品類差別,可略
W01n0007_p0188a03║一聚,名無為蘊。
W01n0007_p0188a04║  釋曰:若說無為蘊,所攝者應有二義:或應說在五蘊之中,或可
W01n0007_p0188a05║更應立第六蘊。若說無為在五蘊中,義為不可。立第六蘊,理復不
W01n0007_p0188a06║然。何以不許攝在蘊中?此非是色,亦不是識,於何處攝?色是變
W01n0007_p0188a07║壞,無為不爾;廣說乃至識能了別,此無是用。故俱不攝。如何不許
W01n0007_p0188a08║為第六蘊?蘊是聚義,無為不爾,故不可立為第六蘊。如論釋云:
W01n0007_p0188a09║「謂無為法,非如色等有過去等品類差別,可略一聚,名無為蘊。」
W01n0007_p0188a10║  問:無為若非實有體性,不為蘊者,其理可然。既言是有,如何
W01n0007_p0188a11║不許眾多積聚成無為蘊?如彼色等,有過去等品類差別,可略一聚,
W01n0007_p0188a12║說為色蘊。無為亦爾,何妨有多,即積聚無為,為無為蘊?
W01n0007_p0188a13║  答:聚有二義:一者,各在異處,收攝積集令在一處,名之為聚。
W01n0007_p0188a14║二者,三世之法,可以智慧略為一世,名之為聚。其無為法無此
W01n0007_p0188a15║二義,如何名聚?故不可立為第六蘊。
W01n0007_p0188a16║  論:又言「取蘊」,為顯染依;染、淨二依,「蘊」言所顯。無為於
W01n0007_p0188a17║此,二義都無,義不相應,故不立蘊。
W01n0007_p0188a18║  釋曰:蘊有二義:一者染依,謂是「取蘊」;二染淨依,謂即是
W01n0007_p0188a19║「蘊」。無為都無此二種義。一、非染依,染依是有漏,無為非漏,
W01n0007_p0188a20║故不為依。二、亦不與染、淨為依:以不隨增諸煩惱故,不為染依;非
W01n0007_p0188a21║道諦故,不為淨依。不可立為無為蘊。
W01n0007_p0188a22║  論:有說如瓶破非瓶,如是蘊息應非蘊。
W01n0007_p0189a01║  釋曰:如說「瓶」破不復名「瓶」,如何蘊息復名為蘊?且如擇滅、
W01n0007_p0189a02║非擇滅,是滅蘊之滅,如何復得名之為蘊?唯獨虛空,又不應成無為
W01n0007_p0189a03║蘊也。論主不許此師所說,故次論云:
W01n0007_p0189a04║  論:彼於處、界,例應成失。
W01n0007_p0189a05║  釋曰:此若依蘊作如是,其義可然,於處、界中,復如何說?以言
W01n0007_p0189a06║蘊息不復為蘊,如是處、界息,二應非處、界,喻並如前。處及以界,
W01n0007_p0189a07║既與蘊同,無為即應三科不攝。
W01n0007_p0189a08║  有二師云:無如是失。且如蘊滅,蘊所攝者悉皆滅盡。如是處、
W01n0007_p0189a09║界雖則息滅,此所攝者非滅盡,故不為例。
W01n0007_p0189a10║  復有餘說:此之「息」言,非顯斷空,非擇滅體非是斷故。此言意
W01n0007_p0189a11║顯:若於是處,蘊相都無,名為蘊息。三無為上,聚義都無,可名蘊
W01n0007_p0189a12║息,非門、族義於彼亦無,故不應例。此釋與頌,義善相符。
W01n0007_p0189a13║  論:如是已說諸蘊廢立,當說次第。
W01n0007_p0189a14║  釋曰:上釋聚是蘊,蘊不攝無為,故云「廢立」。是則立蘊別於
W01n0007_p0189a15║處、界。「當說次第」者,世尊起教,道慧為先,依何說蘊如是次第?
W01n0007_p0189a16║  論:頌曰:  隨粗染器等,界別次第立。
W01n0007_p0189a17║  論曰:色有對故,諸蘊中粗。無色中粗,唯受行相,故世說我、手
W01n0007_p0189a18║等痛言;待二想粗,男女等想易了知故;行粗過識,貪、瞋等行易了知
W01n0007_p0189a19║故;識最為細,總取境相難分別故。由此隨粗立蘊次第。
W01n0007_p0189a20║  釋曰:五蘊之中,色最為粗。何者為粗?有見有對,故名為
W01n0007_p0189a21║粗。有說得與五識為依,六識所緣,故名為粗。「無色中粗,唯受行
W01n0007_p0189a22║相。」非形段法應以相顯,故云粗也。如何「相顯」?如論自云「故世
W01n0007_p0190a01║說我、手等痛言」。「待二想粗」者,待故行、識,想即為粗,想
W01n0007_p0190a02║之作用易可知故。如論釋云「男女等想易了知故」。「行粗過識」者,
W01n0007_p0190a03║行方於識,行相易知,故云粗也。如論釋云「貪、瞋等行易了知
W01n0007_p0190a04║故」。有餘說云:行之造作相易可知,思願言「願我富樂福壽」等故,
W01n0007_p0190a05║是以言粗。「識最是細」者,望前諸法,識極微細。論自釋云「總取境
W01n0007_p0190a06║相難分別故」。「由此隨粗立蘊次第」者,隨所化機易了知故,如是隨
W01n0007_p0190a07║粗立蘊次第。粗易知,故先說;細難了,故後陳。
W01n0007_p0190a08║  論:或從無始生死已來,男女於色更相愛樂,此由耽著樂受味
W01n0007_p0190a09║故。耽受復因倒想生故,此倒想生由煩惱故,如是煩惱依識而
W01n0007_p0190a10║生。此及前三皆染污識,由此隨染立蘊次第。
W01n0007_p0190a11║  釋曰:如何隨染立蘊次第?色為染因,故先立蘊。以男女等,於
W01n0007_p0190a12║顯形色、聲、香、味、觸互相貪染。故論釋云「或從無始生死已來,男
W01n0007_p0190a13║女於色更相愛樂。」如經說云:無有一色互相染著如男女者,乃至觸
W01n0007_p0190a14║等應知亦爾。廣說如經。何因於色更相染著?此由受故,有斯耽
W01n0007_p0190a15║著。耽著者何?貪味樂受。受相應愛,貪不離欲,故云「耽著」。論
W01n0007_p0190a16║自釋云:「此由耽著樂受味故」。有餘說云:已得之受於中貪著,未得
W01n0007_p0190a17║之受周遍追求,故云「耽著」。故云受蘊次於色蘊。以於受如是耽
W01n0007_p0190a18║著,此由倒想。倒想者何?謂苦為樂故倒想。此耽著者,唯是樂受,
W01n0007_p0190a19║必不耽苦。既於樂受生於樂相,有何顛倒?答云:此之樂受,若約行
W01n0007_p0190a20║苦、壞苦觀之,亦得為苦。今者決定生於樂想,故名顛倒。何以為瞋
W01n0007_p0190a21║起茲倒想?此由煩惱迷於無常、苦及不淨、非我理故,起於倒想。此
W01n0007_p0190a22║諸煩惱,行蘊所攝。如是煩惱依何而生?此依識生。此復能引,續
W01n0007_p0191a01║生後識。此諸煩惱依識而生,復能染識。論自釋云:「此及前三皆染
W01n0007_p0191a02║污識」。「由此隨染立蘊次第」者,何處染?因何染?如何染?誰能
W01n0007_p0191a03║染?此染誰?依如是義,立蘊先後。
W01n0007_p0191a04║  論:或色如器,受類飲食,想同助味,行似廚人,識喻食者,故隨
W01n0007_p0191a05║器等立蘊次等。
W01n0007_p0191a06║  釋曰:色何喻器?為受依故。受何喻食?餐啖性故。有說此能
W01n0007_p0191a07║增益損滅有瞋身故,故受喻食。何以想同助味?以取可意、不可
W01n0007_p0191a08║意相助於受故。以此助故,受相明了;由倒想故,於受生貪,是以想
W01n0007_p0191a09║同助味。有說由取怨、親、處中等相助生受故,想同助味。行何以
W01n0007_p0191a10║喻廚人?能造作故。由思、貪等業煩惱力,愛、非愛等異熟生故。
W01n0007_p0191a11║識何以喻食者?能取境故。有一說云:執有我故,故喻食者。復有
W01n0007_p0191a12║說云:有情本中為主勝故,識為上首,受等生故,故識喻食者。
W01n0007_p0191a13║論自結云:「故隨器等立蘊次第」。
W01n0007_p0191a14║  論:或隨界別立蘊次第。謂欲界中有諸妙欲,色相顯了;色界靜
W01n0007_p0192a01║慮有勝喜等,受相顯了;三無色中取空等相,想相顯了;第一有中思
W01n0007_p0192a02║最為勝,行相顯了。此即識住,識住其中。顯似世間田種次第,
W01n0007_p0192a03║是故諸蘊次第如是。
W01n0007_p0192a04║  釋曰:「謂欲界中有諸五妙欲,色相顯了」者,以欲界中色最為
W01n0007_p0192a05║勝,諸根境色皆具有故。
W01n0007_p0192a06║  「色界靜慮有勝喜等,受相顯了」者,受差別,靜慮差別。初、二
W01n0007_p0192a07║靜慮中,約修得定,俱有喜受故;二靜慮次,有樂及捨二受。約生得
W01n0007_p0192a08║定,如論頌云:「生靜慮從初,有喜樂捨受,及喜捨樂捨,唯捨受如
W01n0007_p0192a09║次。」有餘說云:色界受勝,於生死中,諸勝妙受,具可得故。由是
W01n0007_p0192a10║等故,色界受勝。
W01n0007_p0192a11║  「三無色中取空等相,想相顯了」者,彼地取相最分明故,故云
W01n0007_p0192a12║「想相顯了」。此無色中同是捨受,不可分別,受非勝。有說餘靜慮
W01n0007_p0192a13║中各攝受支,三無色無,唯取空等,以此即是想之作用。
W01n0007_p0193a01║  「第一有中思最為勝,行相顯了」者,彼中即是思之大果,
W01n0007_p0193a02║思於行蘊最為殊勝。何蘊中何者最勝,即名「顯了」。故云「思最為
W01n0007_p0193a03║勝,行相顯了」。所以依此立為行蘊。
W01n0007_p0193a04║  「此即識住」者,識住有四:一、色近行,謂即欲界;二、受近行,謂
W01n0007_p0193a05║即色界;三、想近行,下三無色;四、思近行,謂第一有。此之
W01n0007_p0193a06║四蘊是識所住,故論云「識住其中」。「識住其中」者,以貪愛故,故住
W01n0007_p0193a07║其中。
W01n0007_p0193a08║  「顯似世間田種次第」,先有其田,後方下種,四蘊如田,識猶種
W01n0007_p0193a09║子,是世尊先說四蘊,後說於識。故論云「是故諸蘊次第如是」。
W01n0007_p0193a10║  論:由此五蘊無增減過。即由如是諸次第因,離行別立受、想二
W01n0007_p0193a11║蘊,謂受與想,於諸行中,相粗生染,類食同助,二界中強,故別立
W01n0007_p0193a12║蘊。
W01n0007_p0193a13║  釋曰:「由此五蘊無增減過」者,以粗等四立蘊次第,故蘊唯五,
W01n0007_p0193a14║無減無增。「即由如是諸次第因,離行別立受、想二蘊,謂受與
W01n0007_p0193a15║想,於諸行中,相粗生染,類食同助,二界中強,故別立蘊」者,諸
W01n0007_p0193a16║心所中,受想最粗,及為染因,以喻餘食,及為助味,二界強勝,故離
W01n0007_p0194a01║行蘊別立二蘊。
W01n0007_p0194a02║  論:處、界門中,應先辯說六根次第,由斯境、識次第可知。
W01n0007_p0194a03║  釋曰:且此六根有二因勝:一者與識為依,二者能取境界。故隨
W01n0007_p0194a04║所依,立能依識;隨能取法,立所取境。故言「先辯說六根次第」。依
W01n0007_p0194a05║此六根,餘境、識等次第可知。
W01n0007_p0194a06║  論:頌曰:  前五境唯現,四境唯所造,
W01n0007_p0194a07║  餘用遠速明,或隨處次第。
W01n0007_p0194a08║  論曰:於六根中,眼等前五唯取現境,是故先說。意境不定,三
W01n0007_p0194a09║世、無為,或唯取一,或二三四。
W01n0007_p0194a10║  釋曰:六根之中應先說意,以一切法,意為先故。何以置此
W01n0007_p0194a11║先說餘根?意根之前說餘五者,以此五根唯取現境。現世近故,所
W01n0007_p0194a12║以先說;過、未遠故,所以後說。現在之法,實有處所,作用分明,緣
W01n0007_p0194a13║如是定,故先說。意境不定,為緣現境,如緣地心;有緣過去,如宿住
W01n0007_p0194a14║事;或緣未來,如欲願知;或緣三世,如觀諸行皆是無常;或不勝世,
W01n0007_p0194a15║如緣滅知;或緣三世及以非世,如一切法皆無我觀。以緣如是境不
W01n0007_p0194a16║定故,意根後說。
W01n0007_p0194a17║  論:所言「四境唯所造」者,前流至此,五中前四,境唯所造,
W01n0007_p0194a18║是故先說。身境不定,或取大種,或取造色,或二俱取。
W01n0007_p0194a19║  釋曰:五根之中應先說身,以最大故,餘根依此少分立故。何以
W01n0007_p0194a20║後說,先說餘根?身根之前說餘四者,此四之境唯是所造,定故先
W01n0007_p0194a21║說。身根不定,或取大種,或取所造,或二俱取,所以後說。
W01n0007_p0194a22║  論:餘謂前四,如其所應,用遠速明,是故先說。謂眼、耳根取遠
W01n0007_p0195a01║境故,在二先說。二中眼用遠故先說,遠見山河不聞聲故。又眼用
W01n0007_p0195a02║速,先遠見人撞擊鐘鼓,後聞聲故。
W01n0007_p0195a03║  論:鼻、舌兩根用俱非遠,先說鼻者,由速明故。如對香美諸飲
W01n0007_p0195a04║食時,鼻先嗅香,舌後嘗味。
W01n0007_p0195a05║  釋曰:四根之中應先說舌,以此根依,能起言說及生聞慧,作用
W01n0007_p0195a06║大故。又復對於眼、耳二根,理應先說鼻、舌等二。以此二根能取段
W01n0007_p0195a07║食香、味等境資養身故,眼、耳二根無如是能。功能多者,何故後
W01n0007_p0195a08║說,功用少者,越此先論?眼、耳、鼻三,取境遠速,所以先說。舌根
W01n0007_p0195a09║不爾,所以後說。眼、耳二根,能取遠境,故此說在鼻、舌二前。就
W01n0007_p0195a10║眼、耳中,眼復逾遠,是以先耳。何以得知能取遠境?「遠見山河不
W01n0007_p0195a11║聞聲故。又眼用遠速,先遠見人撞擊鍾鼓,後聞聲故。」是以眼根,說
W01n0007_p0195a12║先於耳。又眼、耳二取遠速境,故先說在鼻、舌二前。「鼻、舌兩根用
W01n0007_p0195a13║俱非遠,先說鼻者,由速明故。」鼻、舌二中先說鼻者,以鼻取境速明
W01n0007_p0195a14║於舌。論自釋云:「如對香美諸飲食時,鼻先嗅香,舌後嘗味。」舌望
W01n0007_p0195a15║身根,舌先知味,身後覺觸。次第如是。此中迸說四之次第,謂彌
W01n0007_p0195a16║速逾遠。如舌望身,舌取境速;鼻望於舌,鼻復彌速;耳望鼻、舌,
W01n0007_p0195a17║耳取境遠;眼望於耳,眼復逾遠。
W01n0007_p0195a18║  問:如何得知鼻根取境速於舌根?
W01n0007_p0195a19║  答:如前已說,「如對香美諸飲食時,鼻先嗅香,舌後嘗味」,以是
W01n0007_p0195a20║故知,鼻根取境速於舌根。
W01n0007_p0195a21║  問:若如是者,鼻根應能離中知境,以境未至即能知故。
W01n0007_p0195a22║  答:鼻根唯取合中知境,如對香美諸飲食時,風吹香氣觸於鼻
W01n0007_p0195a23║根,雖不能知食中之味,然先能取食中之香:食未至舌,鼻根先已取
W01n0007_p0195a24║其香氣。不是食,是食之氣,食之類也。或此食氣是食極微。吸氣
W01n0007_p0196a01║觸鼻,即先知也。
W01n0007_p0196a02║  論:或於身中,隨所依處上下差別,說根次第。謂眼所依最居
W01n0007_p0196a03║其上,次耳、鼻、舌,身多居下,意無方處,有即依止諸根生者,故最後
W01n0007_p0196a04║說。
W01n0007_p0196a05║  釋曰:眼、耳、鼻根,理實齊等,猶如花鬘,然由依處上下差別,說
W01n0007_p0196a06║根次第。意根亦得言依五根,以五識身依五根生,意識復依無間已
W01n0007_p0196a07║滅五識生故,由斯故「有即云依止諸根生者」。六識非色,無有方
W01n0007_p0196a08║處,所以後說。
W01n0007_p0196a09║  有餘頌云:前五用先起,五用初二遠,三用初二明,或隨處次第。
W01n0007_p0196a10║於六根中,眼等前五,於色等境先起功用,意後方生,是故先說。如
W01n0007_p0196a11║本論言:色等五境,五識先識,意識隨識。為自識依及取自境,應知
W01n0007_p0196a12║俱是眼等功用。於五根中,初二用遠,境不合故,所以先說。二中眼
W01n0007_p0196a13║用復遠於耳,引事如前,是故先說。鼻等三用,初二分明,故鼻居先,
W01n0007_p0196a14║舌次,身後。如鼻於香能取微細,舌於甘苦則不如是;如舌於味能取
W01n0007_p0196a15║微細,身於冷暖則不如是。彼說不然。
W01n0007_p0196a16║  若色等識,五識先受,意識後知,云何夢中能取色等?有餘師
W01n0007_p0196a17║說:夢中憶念先所受境,若不爾者,諸生盲人於其夢中亦應取色。
W01n0007_p0196a18║此亦不爾。夢中非唯能憶念彼曾所受境,如覺寤時,取彼彼境夢中
W01n0007_p0196a19║所見,覺已,為必定分明憶念,如於覺位所見之事。覺位所見,後能
W01n0007_p0196a20║憶念,如是應知,夢中所見後亦能憶。或有覺時未曾見事,於夢中
W01n0007_p0197a01║見,如何說言:若是覺時所見之境,爾乃方於夢中得見?若言此是前
W01n0007_p0197a02║生所曾見之境者,即生盲人,應於夢中亦能見色,以於前生曾見色
W01n0007_p0197a03║故。故所說言「五識先受意後方知」者,理定不然。然對法言「色等
W01n0007_p0197a04║五境,五識先取,意識後知」者,約容有說,非盡如是。
W01n0007_p0197a05║  問:夢中所見色等五境,為是實有,為非實有?
W01n0007_p0197a06║  有說云:「此是實有。如定境色,清潔分明,無所障礙,如空界
W01n0007_p0197a07║色。夢所見境,亦復如是。」此說不然。如夢中所見象、馬山等,此
W01n0007_p0197a08║即不名清潔分明及無障礙,非如前說定中所見。毗婆沙師若言「夢
W01n0007_p0197a09║中所見山雖不清潔,有所障礙,然此實清潔分明,無有障礙,以夢覺
W01n0007_p0197a10║已無所有故」者,此即應是無所緣知,以於清潔彩色作不清潔等
W01n0007_p0197a11║見故。若更徵結,恐文繁雜,故今且止。
W01n0007_p0197a12║  論:何緣十處皆色蘊攝,唯於一種立色處名?又十二處體皆是
W01n0007_p0197a13║法,唯於一種立法處名?
W01n0007_p0197a14║  釋曰:論主何因有如是問?以前頌言:「此中根與境,許即十處
W01n0007_p0197a15║界」。此中五根、五境,十處同立色蘊,體皆色故。何因聖教唯於
W01n0007_p0197a16║一處目為色處,餘之九處更立別名?餘九既各異名之處,一何無別
W01n0007_p0197a17║號?又前頌云:「若離擇法定無餘」,明十二處體皆是法。既皆是
W01n0007_p0197a18║法,何唯於一立為法處,餘處即不然?欲尋本因,作斯問。
W01n0007_p0198a01║  論:頌曰:  為差別最勝,攝多增上法,
W01n0007_p0198a02║  故一處名色,一名為法處。
W01n0007_p0198a03║  論曰:「為差別」者,為令了知境有境性種種差別,故於色蘊,就
W01n0007_p0198a04║差別相建立十處,不總為一。若無眼等差別想名而體是色,
W01n0007_p0198a05║立名色處。此為眼等名所簡別,雖標總稱而即別名。
W01n0007_p0198a06║  釋曰:雖十色處體皆是色,又十二處體皆是法,此若但以一名呼
W01n0007_p0198a07║之,即此十處及十二處如何分別?今為差別此等義故,所以立一以
W01n0007_p0198a08║為色處,一為法處,此所餘者各立別名。十色處中,餘之九處各為別
W01n0007_p0198a09║名,此之一處雖無別名,還能異彼餘之九種。如十人中九有別名,
W01n0007_p0198a10║一無異號但呼為人,雖無別名亦簡餘九。十二處中法處無名,例
W01n0007_p0198a11║亦同此。餘義如論,文易可知。
W01n0007_p0198a12║  論:又諸色中,色處最勝,故立通名。由有對故,手等觸時
W01n0007_p0198a13║即便變壞;及有見故,可示在此、在彼差別。又諸世間唯於此處
W01n0007_p0198a14║同說為色,非於眼等。
W01n0007_p0198a15║  釋曰:又復應知,十色處中色處最勝。如何最勝?有三義勝:
W01n0007_p0198a16║一由有對,手等觸時即便變壞;二由有見,可指示在此、彼差別;
W01n0007_p0198a17║三由世間唯於此處同說為色,非於眼等。以此三種最勝義故,立
W01n0007_p0198a18║色通名。又諸世間,唯指此處名之為色。諸大論師,亦隨世間,
W01n0007_p0198a19║非於聲等立色名故。諸佛如來,亦隨世間,說此為色。
W01n0007_p0198a20║  論:又為差別立一法處,非於一切,如色應知。又於此中,
W01n0007_p0199a01║攝受、想等眾多法故,應立通名。又增上法,所謂涅槃,此中
W01n0007_p0199a02║攝故,獨名為法。
W01n0007_p0199a03║  釋曰:法處差別,其義如前釋色處說。此之法處最勝義者,
W01n0007_p0199a04║有二因緣。一者,此中攝受、想等眾多法故。又於此中攝品類法
W01n0007_p0199a05║名諸法,如七覺支攝於擇法。餘義類中更有眾多帶法名者,且
W01n0007_p0199a06║如擇法、覺支法、智法、隨念法、證淨法、念住法、無礙
W01n0007_p0199a07║法、實法歸。此等法名有無量種,一切攝在此法處中。故立通名,
W01n0007_p0199a08║獨為法處。二者,最增上法,所謂涅槃,此中攝故,特名為
W01n0007_p0199a09║法。以斯二義,獨得此名。
W01n0007_p0199a10║  論:有餘師說:色處中有二十種色最粗顯故,肉、天、聖慧
W01n0007_p0199a11║三眼境故,獨立色名。法處中有諸法名故,諸法智故,獨立法
W01n0007_p0199a12║名。
W01n0007_p0199a13║  釋曰:十色處中,唯除色處,餘諸處中無如是等眾多品類諸
W01n0007_p0199a14║色差別,以品類多,故說為粗,立為色處,非餘處也。「肉、天、
W01n0007_p0199a15║聖慧三眼境」者,肉眼如人,天眼謂天。聖慧眼者,謂即諸聖以
W01n0007_p0199a16║無漏智緣一切法。肉、天二眼一向緣色,色處為境。肉眼唯緣
W01n0007_p0199a17║前所對境。天普緣四方、上下、障內、障外。肉眼緣粗,天眼緣
W01n0007_p0200a01║細,無漏慧眼,以此色處及餘諸法,以無常等行相緣之。是故色
W01n0007_p0200a02║處為三眼境。除此更無餘有色處,能為如是三眼之境,故唯此一,
W01n0007_p0200a03║得色處名。
W01n0007_p0200a04║  「法處中有諸法名」等,獨立法名,義如前說。如上說言「色
W01n0007_p0200a05║有見故,可指示在此、彼差別」者,為言「在此」者,謂是近處;
W01n0007_p0200a06║言「在彼」者,謂即遠處。或「在此」者,在自依處;言「在彼」
W01n0007_p0200a07║者,在他依處。眼等五根以比量知,不可指示彼、此差別。香、
W01n0007_p0200a08║味、觸三,合中知故,根境觸對方乃可知,亦不可示彼、此差別。
W01n0007_p0200a09║雖即聲處唯可指示在某等方,不可指示言在某處。故唯色處為可
W01n0007_p0200a10║指示,非餘處也。言「一切法中涅槃最勝」者,有三因緣:一者
W01n0007_p0200a11║為是勝義善故,二者常故,三滅苦火及苦因故。以三因故,於一
W01n0007_p0200a12║切法最勝最上。最勝上法,法處攝故,故此法處十二處中獨標為
W01n0007_p0200a13║勝,得「法處」名。
W01n0007_p0200a14║  論:諸契經中,有餘種種蘊及處、界名想可得,為即此攝,
W01n0007_p0200a15║為離此耶?
W01n0007_p0200a16║  釋曰:何因有此問?起以契經中處處別說蘊及處、界,其類
W01n0007_p0200a17║甚多,未知為此蘊等中攝,為復如何?若非此攝,如前說云:「此
W01n0007_p0200a18║中蘊攝一切有為,取蘊唯攝一切有漏,處、界能攝一切法盡。」即
W01n0007_p0200a19║與前說義理相遠。若此攝者,攝在何所?又此不攝,謂契經中諸
W01n0007_p0200a20║蘊、處、界有何過失?即有諸佛所說一切語名之中不達體性愚迷
W01n0007_p0200a21║過失。是以此中必定須說。將尋此因,故有斯問。
W01n0007_p0200a22║  論:彼皆此攝,如應當知。且辯攝餘諸蘊名想。
W01n0007_p0200a23║  頌曰:  牟尼說法蘊,數有八十千,
W01n0007_p0201a01║  彼體語或名,此色行蘊攝。
W01n0007_p0201a02║  論曰:諸說佛教語為體者,彼說法蘊皆色蘊攝。諸說佛教名
W01n0007_p0201a03║為體者,彼說法蘊皆行蘊攝。
W01n0007_p0201a04║  釋曰:經部諸師,皆說佛教以語為體。語語是音聲,語聲為
W01n0007_p0201a05║體,故色蘊攝。毗婆沙師,說佛言教以名為體。此名等是不相應
W01n0007_p0201a06║法,故行蘊攝。對法諸師,雙以語、名為佛教體。彼論說云:佛
W01n0007_p0201a07║教云何?答:謂佛語言、許論、唱詞、語路、語音、語業、語表
W01n0007_p0201a08║是佛教。佛教當言善耶?無記耶?答:或善或無記。云何善?謂
W01n0007_p0201a09║佛善心所發語言,乃至語表。云何無記?謂佛無記心所發語言,
W01n0007_p0201a10║乃至語表。以此等義,故知佛教以語為體。又彼論云:佛教名何
W01n0007_p0201a11║法?答:名身、句身、文身,次第行列,安佈連合。以此義知,
W01n0007_p0201a12║佛教以名為體。此雖但言以名為體,理實兼以句、文為體。名者
W01n0007_p0201a13║何義?以此詮實義及世俗有體,故稱曰名。如「色」與「瓶」,
W01n0007_p0201a14║「無常」名及「人」,「色」及「無常」是實義有,「瓶」之與「人」
W01n0007_p0201a15║是世俗有。其句者何?謂顯所說義理周圓,故名為句。謂於何法,
W01n0007_p0201a16║了知作用,時有差別。如言「提婆達多將黑牛來構乳」等。其文
W01n0007_p0201a17║者何?謂即是字,如言「阿」等。
W01n0007_p0201a18║  問:語、教異名,教容是語。名、教別體,教何是名?
W01n0007_p0201a19║  答:要由有名,乃說為教,是故佛教體即是名。所以者何?
W01n0007_p0201a20║詮義如實,故名佛教;名能詮義,故教是名。由是佛教定
W01n0007_p0202a01║名為體,舉名為首,以攝句、文。如何得知牟尼法蘊有八十千?
W01n0007_p0202a02║由經說故,所以得知。如契經中阿難白佛:我聞世尊所說法蘊
W01n0007_p0202a03║八十千餘,我今受持。又餘經說有其八十千法蘊。
W01n0007_p0202a04║  論:此諸法蘊,其量云何?
W01n0007_p0202a05║  釋曰:雖知法蘊有八十千,然未能知一一法蘊量有幾何,是
W01n0007_p0202a06║以起問。
W01n0007_p0202a07║  論:頌曰:  有言諸法蘊,量如彼論說,
W01n0007_p0202a08║  或如蘊等言,如實行對治。
W01n0007_p0202a09║  論曰:有諸師言八萬法蘊一一量等《法蘊足論》。謂彼一一有
W01n0007_p0202a10║六千頌,如對法等法蘊足說。
W01n0007_p0202a11║  釋曰:一師云:如《法蘊足論》有六千頌,如是八萬法蘊一
W01n0007_p0202a12║一各別,亦六千頌。唯謂其一,餘皆謝滅。以欲令知有如是等眾
W01n0007_p0202a13║多法蘊,故亦於此立法蘊名。
W01n0007_p0202a14║  論:或說法蘊、隨蘊等言,一一差別數有八萬。謂蘊、處、
W01n0007_p0202a15║界、緣起、諦、食、靜慮、無量、無色、解脫、勝處、遍處、覺
W01n0007_p0202a16║品、神通、無諍、願智、無礙解等。一一教門,名一法蘊。
W01n0007_p0202a17║  釋曰:佛所說法,如說五蘊從始至終,舉此一段,名一法
W01n0007_p0203a01║蘊。如是處、界,廣說乃至無礙解等,及謂善、不善十業道,
W01n0007_p0203a02║四攝等無量法門,一一教門,名一法蘊,共有八萬。
W01n0007_p0203a03║  論:如實說者,所化有情有貪、瞋等八萬行別,為對治彼
W01n0007_p0203a04║八萬行故,世尊宣說八萬法蘊。
W01n0007_p0203a05║  釋曰:「如實說者」,是決定說。以所化有情有貪、瞋、癡、
W01n0007_p0203a06║我慢、身見及尋、思等八萬行別,為對治彼八萬行故,世尊宣說
W01n0007_p0203a07║八萬法蘊。謂說不淨、慈悲、緣起、無常、相空、持息念等諸對
W01n0007_p0203a08║治門。
W01n0007_p0203a09║  有一說云:前說蘊等無量法門,一一教門為一法蘊,如是共
W01n0007_p0203a10║有八萬四千。今言以所化有情有八萬行別,為對治彼,世尊故說
W01n0007_p0203a11║不淨觀等八萬法門。此即順顯「隨蘊等」言。無蘊等言,不為對
W01n0007_p0203a12║治有情病行,唐捐而說。故知前後諸師所說但是異名,尋其
W01n0007_p0203a13║義言,理即無別。
W01n0007_p0203a14║  言「八萬行別」者,一類有情唯是貪行,一類瞋行,一類癡
W01n0007_p0203a15║行,一類慢行,或有一類是其見行,或有一類是其疑行。或有一
W01n0007_p0203a16║類是貪、瞋行,如是廣說乃至二合論。或有貪、瞋、癡行,如是
W01n0007_p0203a17║三三合論。或有內貪而外瞋,或為內瞋而外貪,如是舉貪為內乃
W01n0007_p0203a18║至疑為外等,互為內外。或有上品貪下品瞋,或有上品瞋下品貪,
W01n0007_p0204a01║如是六眠,歷上上乃至下下等九品,互為上中下差別,如是共成
W01n0007_p0204a02║八萬。
W01n0007_p0204a03║  論:如彼所說八萬法蘊,皆此五中二蘊所攝。如是餘處諸蘊、
W01n0007_p0204a04║處、界,類亦應然。
W01n0007_p0204a05║  釋曰:如此八萬法蘊,色、行二蘊所攝。諸餘經中諸蘊、處、
W01n0007_p0204a06║界,亦於此中蘊、處、界攝。如是蘊攝蘊,處攝處,界攝界。
W01n0007_p0204a07║  論:頌曰:  如是餘蘊等,各隨其所應,
W01n0007_p0204a08║  攝在前說中,應審觀自相。
W01n0007_p0204a09║  論曰:謂契經中諸蘊、處、界,隨應攝在前所說中,如此論
W01n0007_p0204a10║中所說蘊等,應審觀彼一一自相。且諸經中說餘五蘊,謂戒、定、
W01n0007_p0204a11║慧、解脫、解脫智見五蘊,彼中戒蘊,此色蘊攝;彼餘四
W01n0007_p0204a12║蘊,此行蘊攝。
W01n0007_p0204a13║  釋曰:諸經所說蘊、處、界等,今於此中如何相攝?如此論
W01n0007_p0204a14║中所說蘊、處、界體相,應審觀彼自相、自體,隨應攝之。戒等
W01n0007_p0204a15║五蘊中,戒蘊是身、語業性,故色蘊攝;餘之四蘊是心相應法,
W01n0007_p0204a16║於此五蘊中除受、想二,非此性故,於行蘊攝。解脫即是有為
W01n0007_p0204a17║解脫,非是無為。有為解脫,勝解為體。解脫智見是慧差別,
W01n0007_p0204a18║以慧數攝。
W01n0007_p0204a19║  論:又諸經說十遍處等,前八遍處無貪性故,此法處攝。若
W01n0007_p0204a20║兼助伴,五蘊性故,即此意處、法處所攝。攝八勝處,應知亦爾。
W01n0007_p0205a01║空、識遍處、空無邊處等四無色處,四蘊性故,即此意處、法
W01n0007_p0205a02║處所攝。
W01n0007_p0205a03║  釋曰:十遍中除後空、識二種遍,餘八皆無貪為性。何者
W01n0007_p0205a04║為八?謂地、水、火、風、青、黃、赤、白。無貪善根,法處攝
W01n0007_p0205a05║故,此八遍處同無貪性,亦法處攝。此不孤起,必兼助伴,五蘊
W01n0007_p0205a06║性故,此即意處、法處所攝。五蘊如何與遍處等而為助伴?定隨
W01n0007_p0205a07║轉色,名為色蘊;與此相應受、想二法,為受、想蘊;與此無
W01n0007_p0205a08║貪相應受、想外,餘心所及得、相等,為其行蘊。同時心王以
W01n0007_p0205a09║為識蘊,此意處攝。餘之四蘊,法處所攝。
W01n0007_p0205a10║  「攝八勝處,應知亦爾」者,「亦爾」之言,亦無貪性及有助
W01n0007_p0205a11║伴,五蘊為性,故亦意處、法處所攝,故言「亦爾」。
W01n0007_p0205a12║  空、識二遍處及空無邊等四無色處,四蘊性故,即此意處、
W01n0007_p0205a13║法處所攝。以此決定無隨轉色,故四蘊性。
W01n0007_p0205a14║  論:五解脫處慧為性故,此法處攝。若兼助伴,即此聲、
W01n0007_p0205a15║意、法處所攝。
W01n0007_p0205a16║  釋曰:云何五?如經說云:一者聽聞法要;二者以大音聲讀
W01n0007_p0205a17║誦;三者為他廣說開示;四者獨處寂靜,思惟、籌量、觀察;
W01n0007_p0205a18║五者所有義趣,而能善取,隨一定相,於彼定相能善思惟,又善
W01n0007_p0205a19║了知,復善通達。且第一解脫者,經云:「具壽當知,若諸苾芻、
W01n0007_p0205a20║苾芻尼等,或有大師為說法要,或有隨一尊重有知同梵行者為說
W01n0007_p0206a01║法要如如大師,或有隨一尊重有知同梵行者為說法要如是如是。
W01n0007_p0206a02║於彼法要能正了知若法若義,由正了知若法若義便發起欣,欣故
W01n0007_p0206a03║生喜,心喜故身輕安,身輕安故受樂,受樂故心定,心定故如實
W01n0007_p0206a04║知見,如實知見故生厭,厭故能離,離故得解脫,是名第一解
W01n0007_p0206a05║脫處。是諸苾芻、苾芻尼等安住此處,念未住者能住正念,心
W01n0007_p0206a06║未定者能住正定,漏未盡者能盡諸漏,未得無上安隱涅槃者疾能
W01n0007_p0206a07║證得。
W01n0007_p0206a08║  「復次,具壽!若諸苾芻、苾芻尼等雖無大師,或餘隨一尊重
W01n0007_p0206a09║有知同梵行者為說法要,而能以大音聲讀誦隨曾所聞究竟法要
W01n0007_p0206a10║如如,以大音聲讀誦隨曾所聞究竟法要如是如是。於彼法要能正
W01n0007_p0206a11║了知若法若義,由正了知若法若義便發起欣,欣故生喜,心喜故
W01n0007_p0206a12║身輕安,身輕安故受樂,受樂故心定,心定故如實知見,如實知
W01n0007_p0206a13║見故生厭,厭故能離,離故得解脫,是名第二解脫處。是諸苾芻、
W01n0007_p0206a14║苾芻尼等安住此處,念未住者能住正念,心未定者能住正定,漏
W01n0007_p0206a15║未盡者能盡諸漏,未得無上安隱涅槃者疾能證得。
W01n0007_p0206a16║  「復次,具壽!若諸苾芻、苾芻尼等雖無大師,或餘隨一尊重
W01n0007_p0206a17║有知同梵行者為說法要,亦不以大音聲讀誦隨曾所聞究竟法
W01n0007_p0206a18║要,而能為他廣說開示隨所聞究竟法要,而能為他廣說開示隨曾
W01n0007_p0206a19║所聞究竟法要如如,為他廣說開示隨曾所聞究竟法要如是如是,
W01n0007_p0206a20║乃至安隱涅槃疾能證得,是名第三解脫處。
W01n0007_p0206a21║  「復次,具壽!乃至亦不為他廣說開示隨曾所聞究竟法要,而
W01n0007_p0206a22║能獨處寂靜,思惟、籌量、觀察隨曾所聞究竟法要所有義趣如是
W01n0007_p0207a01║如是,乃至安隱涅槃疾能證得,是名第四解脫處。
W01n0007_p0207a02║  「復次,具壽!乃至亦不獨處寂靜,思惟、籌量、觀察隨曾所
W01n0007_p0207a03║聞究竟法要所有義趣,而能善取隨一定相,於彼定相,能善思惟,
W01n0007_p0207a04║又善了知,復善通達如如,善取隨一定相,能善思惟,又善了知,
W01n0007_p0207a05║復善通達如是如是,乃至安隱涅槃疾能證得,是名第五解脫
W01n0007_p0207a06║處。」
W01n0007_p0207a07║  此五即以名解脫處,以是生解脫之門,故名解脫處。解脫本
W01n0007_p0207a08║由智慧而得,故此五種皆慧為性。慧於法處所攝,故此五種亦
W01n0007_p0207a09║法處攝。若兼助伴,五蘊性故,即此聲、意、法處所攝。從他聞
W01n0007_p0207a10║法及心讀誦、為他廣說,此三一分,聲處所攝,以此等中皆有聲
W01n0007_p0207a11║故;此餘一分,及後二處全,意處、法處所攝。以後二中無有
W01n0007_p0207a12║一聲,故非聲處攝。以慧俱有心所、心王,是故意、法二處攝。
W01n0007_p0207a13║  論:復有二處,謂無想有情天處,及非想非非想處。初處即
W01n0007_p0207a14║此十處所攝,無香、味故。後處即此意、法處攝,四蘊性故。
W01n0007_p0207a15║  釋曰:又契經說此二處,一者有色有情,無想無異想,故名
W01n0007_p0207a16║「無想有情天處」。二者無色有情,超一切無所有處,入非想非非
W01n0007_p0207a17║想處具足住,如非想非非想天處。
W01n0007_p0207a18║  「初處即十處所攝,無香、味」者,「初」即無想有情天處。
W01n0007_p0207a19║此中無香、味處故,餘十處攝。此中無心,如何於彼得有意處?
W01n0007_p0207a20║答:於生死二位有心故,得為意處,理亦無失。
W01n0007_p0208a01║  「後處即此意、法處攝,四蘊性故」者,「後」即非想非非想
W01n0007_p0208a02║天處。此中除色,餘四蘊性故,唯意、法二處所攝。上處攝訖。
W01n0007_p0208a03║  論:又《多界經》說界差別有六十二,隨其所應,當知
W01n0007_p0208a04║皆此十八界攝。
W01n0007_p0208a05║  釋曰:如何《多界經》說六十二界?如彼經說:具壽阿難陀
W01n0007_p0208a06║白佛言:世尊!如何知者得界善巧?佛告阿難陀:若諸知者於十
W01n0007_p0208a07║八界如實知見,謂眼界、色界、眼識界乃至意界、法界、意識界。
W01n0007_p0208a08║阿難陀!知人於此十八界中,應如實知見。復次,有六界應如實
W01n0007_p0208a09║知見,謂地界、水界、火界、風界、空界、識界。又有六界應如
W01n0007_p0208a10║實知見,謂欲界、恚界、害界、無慾界、無害界、無恚界。又有
W01n0007_p0208a11║六界應如實知見,謂苦界、樂界、憂界、喜界、捨界、無明界。
W01n0007_p0208a12║復次,有四界應如實知見,謂受界、想界、行界、識界。復次,
W01n0007_p0208a13║有三界應如實知見,謂欲界、色界、無色界。又有三界應如實知
W01n0007_p0208a14║見,謂色界、無色界、滅界。又有三界應如實知見,謂過去界、
W01n0007_p0208a15║現在界、未來界。又有三界應如實知見,謂劣界、處中界、妙界。
W01n0007_p0208a16║又有三界應如實知見,謂善界、不善界、無記界。又有三界應如
W01n0007_p0208a17║實知見,謂學界、無學界、非學非無學界。復次,有二界應如實
W01n0007_p0208a18║知見,謂有漏、無漏界。又有二界應如實知見,謂有為界、無為
W01n0007_p0208a19║界。此二界應如實知見。阿難陀!若諸知者如是於界得善巧。如
W01n0007_p0208a20║是從前六至後二,一一未皆應言「阿難陀者,如是於此界得善
W01n0007_p0208a21║巧」。今恐文廣,故略去之。
W01n0007_p0208a22║  此六十二界如何相攝?今當敘之。十八界如前所說。地等界
W01n0007_p0208a23║六,六中前四,即此觸界所攝;空、識二界,次下論中自釋其
W01n0007_p0208a24║相。欲等六界,此法界攝。此欲界言,非是三界地獄、傍生、鬼、
W01n0007_p0209a01║人及六欲天等二十處之欲界。若是三界之欲界者,即不應說恚、
W01n0007_p0209a02║害界,以此具有故。欲界者是欲貪。欲、恚、害,皆是心所,故
W01n0007_p0209a03║法界所攝。苦等六界亦是心所,故法界攝。受等四界中,前之
W01n0007_p0209a04║三界是心所故,亦法界攝。識界即此七心界攝。欲、色、無色三
W01n0007_p0209a05║界之中,欲界即此十八界攝;色界即此十四界攝,除香、味、鼻、
W01n0007_p0209a06║舌識四界;無色界此意界、法界、意識界攝。色、無色、滅三界
W01n0007_p0209a07║之中,前二如前所攝,滅界即此法界所攝。過去等三界,一一皆
W01n0007_p0209a08║此十八界攝。無間滅意雖準過去,此之種類通其三世。劣等三界,
W01n0007_p0209a09║但是欲、色、無色等三界之異名,攝如前說。善等三界中,善、
W01n0007_p0209a10║不善二,此色、聲、法及七心等十界所攝;無記界此通十八界攝。
W01n0007_p0209a11║有學等三界中,前二即此意界、法界、意識界三界所攝;非學非
W01n0007_p0209a12║無學界此通十八界所攝。有、無漏二界中,初界即此十八界攝;
W01n0007_p0209a13║後界即此意界、法界、意識界攝。有、無為二界中,前此通十八
W01n0007_p0209a14║界攝;後界此唯法界所攝。此上十八界為能攝,餘四十四界為所
W01n0007_p0209a15║攝,共為六十二界相攝意。
W01n0007_p0209a16║  論:且彼經中所說六界,地、水、火、風四界已說。空、識
W01n0007_p0209a17║二界未說其相,為即虛空名為空界?為一切識名識界耶?
W01n0007_p0209a18║  釋曰:論中何故作此問耶?如前論云:於餘所說蘊、界等,
W01n0007_p0209a19║應審觀自相,然後相攝,唯攝自性。今於地等六界之中,前之
W01n0007_p0209a20║四界如前已說,空、識二界未說其相。欲知其相,故有斯問。論
W01n0007_p0209a21║自答云:
W01n0007_p0209a22║  論:不爾。
W01n0007_p0209a23║  釋曰:此答:非即虛空,得為空界;非一切識,盡為識界。
W01n0007_p0210a01║  論:云何識?
W01n0007_p0210a02║  釋曰:此徵:若不爾者,其義云何?
W01n0007_p0210a03║  論:頌曰:  空界謂竅隙,傳說是明闇,
W01n0007_p0210a04║  識界有漏識,有情生所依。
W01n0007_p0210a05║  論曰:諸有門窗及口鼻等內外竅隙,名為空界。如是竅隙,
W01n0007_p0210a06║云何應知?傳說竅隙即是明闇,非離明闇,竅隙可取,故說空界
W01n0007_p0210a07║明闇為體。應知此體不離晝夜,即此說鄰阿伽色。傳說阿伽謂積
W01n0007_p0210a08║集色,極能為礙,故名阿伽。此空界色,與彼相鄰,是故說名鄰
W01n0007_p0210a09║阿伽色。有說阿伽即空界色,此中無礙,故名阿伽。此空界
W01n0007_p0210a10║色餘礙相鄰,是故說名鄰阿伽色。
W01n0007_p0210a11║  釋曰:所言「空」者,非是虛空。何名「空界」?謂即竅隙。雖言
W01n0007_p0210a12║竅隙,然亦未知竅隙是何,故言「傳說是明闇」。「傳說」者,不樂
W01n0007_p0210a13║許之詞。以此皆極微,互不相觸,中間皆有竅隙。既皆如是,於中何
W01n0007_p0210a14║者名為空界,何者不名空界?以此故有「傳說」之言。若言明闇是空
W01n0007_p0210a15║界者,何用更說彼竅隙耶?對此,論云「竅隙即是明闇,非離明闇,竅
W01n0007_p0210a16║隙可取,故說空界明闇為體。應知此體不離晝夜」。以明是晝,闇即
W01n0007_p0210a17║是夜,此即空界。於何得知?謂竅隙可知。諸經論中有鄰阿伽色,
W01n0007_p0210a18║此即空界之異名。阿伽者,積集色。此何以名阿伽?阿者恒
W01n0007_p0210a19║義,伽者礙義。恒常礙故,故有此名。自礙、礙他,故名為礙。
W01n0007_p0210a20║空界唯為他礙,不能礙他,故與阿伽色別。此空界色鄰近阿
W01n0007_p0211a01║伽,故名鄰阿伽色。是阿伽類,非即阿伽;是色界、色處、色蘊
W01n0007_p0211a02║性義。
W01n0007_p0211a03║  《對法論》云:是明闇二色之差別,名空界色。
W01n0007_p0211a04║  經部諸師云:虛空之外,無別空界;空無實事,空界亦爾。
W01n0007_p0211a05║  毗婆沙諸師云:空界有其實事(宗),經說內外空界故(因),
W01n0007_p0211a06║如地等(喻)。以可分別為內外故,知有實事,如地界等。如經說
W01n0007_p0211a07║云:內空界者,所謂眼竅,乃至廣說;外空界者,所謂空中及
W01n0007_p0211a08║門窗等諸有竅隙,非無為法。可言內外,以此故知虛空與空界異。
W01n0007_p0211a09║無有之法,亦定不可言其內外,是以知有實事。
W01n0007_p0211a10║  阿闍梨眾賢云:離虛空外,實有空界。故世尊言:虛空無色、
W01n0007_p0211a11║無見、無對,當何所依?然籍光明,虛空顯了。此經意說:虛空
W01n0007_p0211a12║無為,雖無所作而有所依,謂容受一切光明。以果顯因,有實體
W01n0007_p0211a13║相。虛空無者,應無光明;既有光明,眼識所取,是色差別,
W01n0007_p0211a14║故有虛空。以能容受光明等故,實有虛空,理極成立。由此所說,
W01n0007_p0211a15║契經文句,顯二分明,各別實有。故知異空別有空界。又於色界
W01n0007_p0211a16║得離欲時,亦說斷此虛空界故。如世尊說:離色染時,心於五界,
W01n0007_p0211a17║解脫離染。唯餘識界不應說斷虛空無為,諸漏於中曾未轉故。
W01n0007_p0211a18║  此理不然。經部諸師,不說光明與虛空別,亦不許光明為虛
W01n0007_p0211a19║空界。妄引契經,誠非此證。此中有隨一不成過。以自宗許光
W01n0007_p0211a20║明與虛空異,經部不許,故說此虛空無實事義。次下《根品》自
W01n0007_p0211a21║當廣釋。言斷虛空界者,義亦相違。經部亦不言煩惱於虛空中不
W01n0007_p0212a01║轉,與煩惱轉故,是以說斷。若不爾者,是則世尊即應唯言斷四
W01n0007_p0212a02║大種。能造斷故,諸所造色亦應例斷,何用更言斷虛空界耶?以
W01n0007_p0212a03║所說言光明即是虛空界,以此是所造色故。所說虛空有內外
W01n0007_p0212a04║者,約根、境說。以身內虛空能持身根,身外虛空持外諸色,
W01n0007_p0212a05║約所持事,故分內外,非謂虛空有內外也。
W01n0007_p0212a06║  阿闍梨眾賢復作是說:如契經說,實有六界成假士夫。又是
W01n0007_p0212a07║有為,假士依故,猶如地等;又是有漏,說此為緣入母胎故。
W01n0007_p0212a08║此亦非理。此有所依不成及不定過。此中宗尚未立,何更言因?
W01n0007_p0212a09║虛空尚無實體,於中更何言有有為、有漏?既所立無體,能立立
W01n0007_p0212a10║何?為如虛空界有漏,故是色耶?為如心所等有為、有漏,故非
W01n0007_p0212a11║色耶?傍論且止,應辯本論。
W01n0007_p0212a12║  論:諸有漏識名為識界。云何不說諸無漏識為識界耶?由許
W01n0007_p0212a13║六界是諸有情生所依故。如是諸界從續生心至命終心,恒持生
W01n0007_p0212a14║故。諸無漏法則不如是。彼六界中,前四即此觸界所攝,第五即
W01n0007_p0212a15║此色界所攝,第六即此七心界攝。彼經餘界,如其所應,皆
W01n0007_p0212a16║即此中十八界攝。
W01n0007_p0212a17║  釋曰:非一切識盡為識界,唯有漏識得為識界。何以無漏識
W01n0007_p0212a18║不為識界?為此六界與生為依,緣六界有入胎等。如契經說:六
W01n0007_p0213a01║界為緣入母胎故。如前五界,與生為依,皆是有漏,如是識界
W01n0007_p0213a02║與生為依,應亦有漏,除此等餘不續生故。云何為生?所為內處。
W01n0007_p0213a03║此是有漏,是故所依亦是有漏。以此論云:「如是諸界,從續生
W01n0007_p0213a04║心至命終心,恒持生故。」如是六界,是有情生生、養、長因差別
W01n0007_p0213a05║轉,是生所依。生因謂識界,續生種故;養因謂大種,生依止故;
W01n0007_p0213a06║長因謂空界,容受生故。「諸無漏法則不如是」,由有情生
W01n0007_p0213a07║斷、害、壞等差別轉故,非生所依。地等前四,身之境故,此
W01n0007_p0213a08║觸界攝。第五空界,體是明闇,顯色性故,此色界攝。第六識界,
W01n0007_p0213a09║此七心界攝,謂五識全,二識少分。
W01n0007_p0213a10║  上來釋體性及相攝訖
W01n0007_p0213a11║
W01n0007_p0213a12║  論卷第二
W01n0007_p0213a13║
W01n0007_p0213a14║  論:復次,於前所說十八界中,幾有見,幾無見?幾有對,
W01n0007_p0213a15║幾無對?幾善,幾不善,幾無記?
W01n0007_p0214a01║  釋曰:自下簡釋諸法品類,委細分別有見等性,故有斯問,
W01n0007_p0214a02║餘如論文。何以此中唯分別界品類差別,不分別蘊、處之品
W01n0007_p0214a03║類?約界分類,相貌易知,文句簡略,善。約蘊、處分別品類,
W01n0007_p0214a04║即文句煩廣,分別有漏等義理難見。是以唯約界分別,不約蘊、
W01n0007_p0214a05║處。
W01n0007_p0214a06║  論:頌曰:  一有見謂色,十有色有對,
W01n0007_p0214a07║  此除色聲八,無記餘三種。
W01n0007_p0214a08║  論曰:十八界中,色界有見,以可示現此、彼差別,由此義准
W01n0007_p0214a09║說餘無見。
W01n0007_p0214a10║  釋曰:十八界中,一界有見,所謂色界。頌雖不說,以義準
W01n0007_p0214a11║知。除色界外,餘皆無見。
W01n0007_p0214a12║  問:豈不於前釋名義中,已說有以最勝故,以可指示此彼差
W01n0007_p0214a13║別。已說之事,何須重釋?
W01n0007_p0214a14║  答:前雖已約十色界義說為最勝,今約十八界中差別,令知唯
W01n0007_p0214a15║此一界是有見故,無重說過。
W01n0007_p0214a16║  問:見是何義?
W01n0007_p0214a17║  答:約婆沙宗,眼名為「見」。色是眼境,此見俱故,名為「有
W01n0007_p0214a18║見」。約經部宗,眼識名「見」。色是彼境,以可指示在此、在彼,眼
W01n0007_p0215a01║識得生,名為「有見」。或色之差別可指示故,名之為「見」;色與差
W01n0007_p0215a02║別俱故,名之「有見」。有說此色有示現故,名為「有見」,可示在
W01n0007_p0215a03║此、在彼別故,如有所緣。
W01n0007_p0215a04║  阿闍梨眾賢云:此色定與見俱,故名「有見」。由色與眼俱時
W01n0007_p0215a05║起故,如有伴侶。或此色於鏡等中有像可現,故名「有見」,可示如
W01n0007_p0215a06║彼,此亦爾故。不可說聲有谷響等應成有見,不俱生故。由說此
W01n0007_p0215a07║相,餘界無見,義準已成。
W01n0007_p0215a08║  論:如是已說「有見」、「無見」。唯色蘊攝十界有對。對
W01n0007_p0215a09║是礙義。此復三種:障礙、境界、所緣異故。障礙有對,謂十色界
W01n0007_p0215a10║自於他處被礙不生,如手礙手,或石礙石,或二相礙。境界有對,
W01n0007_p0215a11║謂十二界、法界一分諸有境法,於色等境。故《施設論》作如是言:
W01n0007_p0215a12║有眼於水有礙非陸,如魚等眼;有眼於陸有礙非水,從多分說,如
W01n0007_p0215a13║人等眼;有眼俱礙,如畢舍遮、室獸摩羅及捕魚人、蝦蟆等眼;
W01n0007_p0215a14║有俱非礙,謂除前相。有眼於夜有礙非晝,如諸蝙蝠、鵂鶹等眼;
W01n0007_p0215a15║有眼於晝有礙非夜,從多分說,如人等眼;有眼俱礙,如狗、野
W01n0007_p0215a16║干、馬、豹、豺、狼、貓、狸等眼;有俱非礙,謂除前相。此等名為境
W01n0007_p0215a17║界有對。所緣有對,謂心、心所於自所緣。
W01n0007_p0215a18║  釋曰:十八界中,十界有對,謂色蘊攝十有色界。《頌》唯言
W01n0007_p0215a19║「色」,若爾,法界中亦有色,何故非是有對中攝?以法界中雖亦有
W01n0007_p0215a20║色,於中亦有非色,法界不全是色,故此不攝。彼蘊所攝之十色
W01n0007_p0216a01║界,定全是色,故此所攝。「對」者,「礙」義,亦是恚義。今此何故
W01n0007_p0216a02║唯礙義,非是恚義?礙復非一,此別有三:障礙、境界、所緣異故。
W01n0007_p0216a03║「障礙有對」者,彼微聚色於虛空中所容受處生,此名自位;於中礙
W01n0007_p0216a04║他令不生,故名「障礙有對」。「如手礙手」,猶如左手於自住處,
W01n0007_p0216a05║若右手來附著左手,為左手礙故,不得於左手所住位中住,故名障
W01n0007_p0216a06║礙有對。「如石礙石」,道理亦然。或有手礙石、石礙手等,故
W01n0007_p0216a07║云「或二相礙」。又空界色為微聚色礙,故名「有對」。色界既爾,
W01n0007_p0216a08║餘聲等界,例此應知。「境界有對」者,如五根為五境礙,故名
W01n0007_p0216a09║境界有對。猶如眼根取一色時,被此色礙,故於餘色不轉。餘
W01n0007_p0216a10║根亦爾。論中言「十二界、法界一分」者,通六根、六識,及法界中
W01n0007_p0216a11║心所法界,此皆有境。約有境說,亦不相違。以此等義得決定故,
W01n0007_p0216a12║引《施設論》云「故《施設論》作如是言:有眼於水有礙非陸」。此中
W01n0007_p0216a13║礙是其見義,非謂礙故不見。如魚等眼於水中見,故名為礙。「有
W01n0007_p0216a14║眼於陸有礙非水,多分如人等眼」。言「多分」者,謂亦有人水中見
W01n0007_p0216a15║物。「有眼俱礙,如畢舍遮、室獸摩羅及捕魚人、蝦蟆等眼」。「畢
W01n0007_p0216a16║舍遮」者,謂水中羅剎,亦言水獸。此類水陸俱有,及水陸俱見。
W01n0007_p0216a17║「室獸摩羅」者,謂蛟龍也;其形如被,周匝有頭。此有多種,或云
W01n0007_p0216a18║「宜羅奚」,此名「執捉」。能繳纏人畜,其形如蛇。或名「竭揭吒」,
W01n0007_p0216a19║此云「角捉」。既得人畜,以角據地,堅執不放。此等水陸俱能見
W01n0007_p0216a20║色。餘如論文。「有俱非礙,謂除前相」者,如在胎內定夭壽
W01n0007_p0216a21║者,及滅盡定並無想定無想有情;此等現行者,及獸迦捺哩(二合)
W01n0007_p0217a01║祇,唐言「世界中間」,於兩世界中間生有情,彼此世界日月光明之
W01n0007_p0217a02║所不及,常幽闇故,非佛出世佛光所照,餘常不見,此亦黑闇地
W01n0007_p0217a03║獄之類也;及過去、未來眼,及卵殼內定夭壽者,此等水陸俱不見,
W01n0007_p0217a04║故云「俱非礙」。若約剎那,彼同分眼亦爾。「有於夜有礙非晝,如
W01n0007_p0217a05║諸蝙蝠、鵂鶹等眼」。「蝙蝠」者,名「伏翼」,肉翅,夜飛晝伏。「鵂
W01n0007_p0217a06║鶹」者,俗呼為「薰狐」,亦晝隱夜飛。此等皆夜見晝不見。「有眼
W01n0007_p0217a07║於晝有礙非夜,從多分說,如人等眼。」言「多分」者,人中亦有夜中
W01n0007_p0217a08║見者,如有一類竊盜云者。「有眼俱礙,如狗、野干、馬、豹、豺、
W01n0007_p0217a09║貓、狸等眼等」者,「等」謂熊、虎之類餘禽獸等。亦有一類人,或以
W01n0007_p0217a10║業力,或業力故,亦夜分見。此等晝夜俱見,文易可知。「有俱非
W01n0007_p0217a11║礙,謂除前相」者,如前第四句。論總結云:「此等名為境界有
W01n0007_p0217a12║對」。
W01n0007_p0217a13║  「所緣有對,謂心、心所於自所緣」,心、心所法,約所緣起,
W01n0007_p0217a14║故名「所緣有對」。
W01n0007_p0217a15║  論:境界、所緣,復有何別?若於彼法此有功能,即說彼為此
W01n0007_p0217a16║法境界。心、心所法執彼而起,彼於心等名為所緣。云何眼等於
W01n0007_p0217a17║自境界所緣轉時,說名有礙?越彼於餘,此不轉故。或復礙者
W01n0007_p0217a18║是和會義,謂眼等法於自境界及自所緣和會轉故。應知此中唯就
W01n0007_p0217a19║障礙有對而說,故但言「十有色有對」,更相障故。由此義準,說
W01n0007_p0217a20║餘無對。
W01n0007_p0218a01║  釋曰:境界有對、所緣有對,相極相似,若無差別者,即不應別
W01n0007_p0218a02║說有境界有對及所緣有對。欲知此二差別之相,故作斯問。論自
W01n0007_p0218a03║答云:「若於彼法此有功能,即說彼為此法境界。」「功能」者,是作
W01n0007_p0218a04║用義。以諸根有取境作用,故說色等是根境界。如世亦言:如於
W01n0007_p0218a05║何處我有功能,即說彼為我之境界。
W01n0007_p0218a06║  「心、心所法執彼而起,彼於心等名為所緣」者,如羸弱人依
W01n0007_p0218a07║杖而起,心、心所法亦復如是,緣境而起,非境不起。此說何
W01n0007_p0218a08║義?境是眼之所有,亦是心、心所之所有。所緣唯是心、心所,
W01n0007_p0218a09║非餘。夫言「對」者,是不轉義。猶如水流,堤等礙故,不復流住,
W01n0007_p0218a10║名為「不轉」。今者眼等於境界等轉,翻名有對,與世間相違,故起
W01n0007_p0218a11║問言:「云何眼等於自境界所緣轉,說名有礙。」論自答云:「越彼於
W01n0007_p0218a12║餘,此不轉故。」此中「礙」者,是不轉義,非是轉義。以被此境礙,
W01n0007_p0218a13║故於餘境不轉。是以不與世間相違,隨世所說故。
W01n0007_p0218a14║  「或復礙者是和會義,謂眼等法於自境界及自所緣和會轉故」
W01n0007_p0218a15║者,「自境轉」者,取彼根,緣彼識,名自境轉。隨取何境之眼根,亦
W01n0007_p0218a16║緣此境而生眼識。取此境眼,緣此境識,俱滯此境,故名「有對」。
W01n0007_p0218a17║  已說三種有對,然亦未知十色界等是何有對。論自釋云:「應
W01n0007_p0218a18║知此中唯就障礙有對而說,故但言十有色有對,更相障故。由此
W01n0007_p0218a19║義準,說餘無對。」
W01n0007_p0218a20║  「更相障故」者,如色能礙聲、聲能礙色等,於自位中障餘生
W01n0007_p0218a21║故。以十色界微聚性故,更相障礙。總意云:眼等色等是障礙有
W01n0007_p0218a22║對;眼等及心、心所是境界有對;唯心、心所是所緣有對。五境唯
W01n0007_p0219a01║障礙有對;五根通二有對,謂障礙、境界;心、心所亦二,謂境界、所
W01n0007_p0219a02║緣。以此為四句分別等。
W01n0007_p0219a03║  論:若法境界有對,亦障礙有對耶?應作四句,謂七心界、法
W01n0007_p0219a04║界一分諸相應法,是第一句;色等五境,是第二句;眼等五根,是第
W01n0007_p0219a05║三句;法界一分非相應法,是第四句。
W01n0007_p0219a06║  釋曰:「七心界及法界一分諸相應法,是第一句」者,心、心所
W01n0007_p0219a07║法有彼境故,故名境界有對。非障礙有對,非微聚故。「五境是第
W01n0007_p0219a08║二句」者,境是微聚,故名障礙有對。自是其境,非有境故,非境界
W01n0007_p0219a09║有對。「五根是第三句」者,體是微聚故,能取境故,亦是障礙有
W01n0007_p0219a10║對,亦是境界有對。「法界一分非相應法,是第四句」者,此中不相
W01n0007_p0219a11║應及無為無恚,此等皆無自位處所,自他不能為障,故非障礙有
W01n0007_p0219a12║對;以無取境用故,非有境故,非境界有對。
W01n0007_p0219a13║  論:若法境界有對,亦所緣有對耶?應順後句,謂若所緣有
W01n0007_p0219a14║對,定是境界有對。有雖境界有對,而非所緣有對,謂眼等五
W01n0007_p0219a15║根。
W01n0007_p0219a16║  釋曰:「句」者,是顯義句,謂因此句能顯彼義。此一問中有其
W01n0007_p0219a17║二句,初句云「若法是境界有對」,第二句云「亦所緣有對耶」。若
W01n0007_p0219a18║所答之人先舉初句,名「順前句答」;若先舉第二句,名「順後句
W01n0007_p0219a19║答」。句以如是。若狹問寬,即順前句答;若以寬問狹,應順後句
W01n0007_p0219a20║答;若互有寬狹,即作四句。此中以寬問狹,故論云「應順後句」。
W01n0007_p0219a21║  「謂若所緣有對,定是境界有對」,以心、心所仗境而起故,
W01n0007_p0219a22║境界、所緣,不可相離,是知心、心所法非境不轉,若是所緣,必是
W01n0007_p0219a23║境界。故答此問,定順後句。
W01n0007_p0220a01║  「有雖境界有對,而非所緣有對,謂眼等五根」者,約此五根,
W01n0007_p0220a02║境與緣有其差別。五根唯能取境,心、心所等能取於境,亦能緣境,
W01n0007_p0220a03║故成差別。五根唯能取境,而無能緣。以是根故,能取境故,
W01n0007_p0220a04║是境界有對。非心、心所,非能緣故,非所緣有對。
W01n0007_p0220a05║  論:此中大德鳩摩羅多作如是說:是處心欲生,他礙令不
W01n0007_p0220a06║起,應知是有對,無對此相違。此是所許。
W01n0007_p0220a07║  釋曰:此師意云:所依、所緣中間,有他法礙,令識不起,故名
W01n0007_p0220a08║「有對」。所依者,謂五根;所緣者,謂五境。此二中間,五識被他
W01n0007_p0220a09║法障,故不得起,是以十界名有對。「無對此相違」者,隨於何境,
W01n0007_p0220a10║識生無障,此名無對。如意界、法界中間,無法能障意識,令其不
W01n0007_p0220a11║生,故名無對。然以義準,應知七心界及法界是其無對。
W01n0007_p0220a12║  論:如是已說「有對」、「無對」。於此所說十有對中,除色及
W01n0007_p0220a13║聲,餘八無記。謂五色根,香、味、觸境,不可記為善、不善性,
W01n0007_p0220a14║故名無記。有說不能記異熟果,故名無記。若爾,無漏應唯無記。
W01n0007_p0220a15║其餘十界通善等三,謂七心界與無貪等相應,名善;貪等相應,名
W01n0007_p0220a16║為不善;餘名無記。法界若是無貪等性相應等起擇滅,名善;若貪
W01n0007_p0220a17║等性相應等起,名為不善;餘名無記。色界、聲界,若善、不善
W01n0007_p0220a18║心力等起身、語表攝,是善、不善,餘是無記。
W01n0007_p0220a19║  釋曰:「於此所說十有對中,除色及聲,餘八無記」者,此八定
W01n0007_p0221a01║是無記性攝。何以得知此定無記?以頌云「餘三種」。餘既
W01n0007_p0221a02║通其三性,以是故知,此八定唯無記。何名無記?以不能記,故名
W01n0007_p0221a03║無記。五根三境,不可說為善、不善性,故名無記。論自釋云:「不
W01n0007_p0221a04║可記為善、不善性,故名無記。」應贊毀法,可記說在黑、白品中,名
W01n0007_p0221a05║為有記。若於二品皆所不容,體不分明,名無記法。
W01n0007_p0221a06║  「有說不能記異熟果,故名無記」者,以不能記可愛、可惡二異
W01n0007_p0221a07║熟故,名為無記。論主不許後師所說,故有難云:「若爾,無漏應唯
W01n0007_p0221a08║無記」。亦不能招可愛、可惡異熟果故。此二說中,前說為善。
W01n0007_p0221a09║  「其餘十界通善等三」者,此等定通三性,不得言唯通一、二性
W01n0007_p0221a10║等。所言「善」者,善謂捨惡,是違惡義。或復「善」者,名慧攝受。
W01n0007_p0221a11║謂若諸法慧所攝受,或攝受慧,皆名為善。或復「善」者,是吉祥
W01n0007_p0221a12║義。能招嘉瑞,如吉祥草。或復「善」者,是善巧義。為可贊法,
W01n0007_p0221a13║名之為善。誰有善者,能為「可贊」之法。翻此即釋「不善」名義。
W01n0007_p0221a14║此之十界,以因故通其三性:一者性,二者相應,三者等起。此之
W01n0007_p0221a15║三因,非俱時遍。於十界中,七心界是相應,以相應通於三性:與
W01n0007_p0221a16║無貪等五法相應名善,與貪等五相應名不善,與無記相應名無
W01n0007_p0221a17║記。法界所攝品類眾多,於中諸法具其三因,故通三性:無貪等五
W01n0007_p0221a18║是善性,此相應心所等是相應善,無恚及得、相等不相應行是等起
W01n0007_p0222a01║善,擇滅是勝義善;除於擇滅,餘若翻此,名為不善;餘名無記。
W01n0007_p0222a02║色、聲二界一向約等起,通善、不善、無記。故論云:「若善不善心
W01n0007_p0222a03║力等起身、語表攝,是善不善,餘是無記。」
W01n0007_p0222a04║  有一師說:其五識身皆無分別,又唯一念隨在境中,非如意
W01n0007_p0222a05║識,云何立為善、不善性?此理不然。
W01n0007_p0222a06║  若謂五識無分別故非善不善,有大過失。或等引中所有意識
W01n0007_p0222a07║皆無分別,應非善性。又五識身,非無分別,許與尋、伺恒相應故。
W01n0007_p0222a08║又雖一念隨在境中,誰遮相應有信、貪等?由有意識,雖復一念隨
W01n0007_p0222a09║在境中,而成善惡。故不應用此所說因,遮五識身善不善性。化
W01n0007_p0222a10║地部說:前四識身但異熟生,唯無記性;身識有時轉變生故,與意
W01n0007_p0222a11║識俱通有記性。此說非理。與契經中立六愛身義相違故。
W01n0007_p0222a12║  彼部復云:如彼經說:眼觸無間所生貪愛,名眼觸生。言無
W01n0007_p0222a13║間者,明知彼約別剎那說。此釋非理。受等同故,六六經中說眼
W01n0007_p0222a14║觸生受、想、思等,非不許彼與眼觸等俱時而生。又經唯言眼觸
W01n0007_p0222a15║所生受等,無「無間」言,汝宗所加,謬取經意,是故不應作如是
W01n0007_p0223a01║釋。
W01n0007_p0223a02║  然諸眾生有種種性,或軟煩惱,或利煩惱。軟煩惱者,要先發
W01n0007_p0223a03║起虛妄分別,然後煩惱方現在前。利煩惱者,不待分別,境纔相
W01n0007_p0223a04║順,煩惱便起。由此道理,或有先起染污餘識。
W01n0007_p0223a05║  如前所說,七心界約相應通其三種;法界通四種善、三種不
W01n0007_p0223a06║善、四種無記;色、聲二界約等起通三。如是等義,許極成立。
W01n0007_p0223a07║  論:已說「善」等,十八界中幾欲界繫?幾色界繫?幾
W01n0007_p0223a08║無色界繫?
W01n0007_p0223a09║  頌曰:  欲界繫十八,色界繫十四,
W01n0007_p0223a10║  除香味二識,無色繫後三。
W01n0007_p0223a11║  論曰:繫謂繫屬,即被縛義。欲界所繫,具足十八;色界所
W01n0007_p0223a12║繫,唯十四種,除香、味境及鼻、舌識。除香味者,段食性故。離段
W01n0007_p0223a13║食慾,方得生彼。除鼻、舌識,無所緣故。若爾,觸界於彼應無。
W01n0007_p0223a14║如香、味境段食性故,彼所有觸非段食性。若爾,香、味類亦應然。
W01n0007_p0223a15║香、味離食,無別受用。觸有別用,持根、衣等。彼離食慾,香、
W01n0007_p0223a16║味無用。有根、衣等,故觸非無。
W01n0007_p0224a01║  釋曰:此十八界,欲界具有,無有一界不屬欲界。故論云:「欲
W01n0007_p0224a02║界所繫,具足十八。」言「繫」者,是非離義。為欲貪繫,不得生離。
W01n0007_p0224a03║論自釋云:「繫謂繫屬,即被縛義。」於欲界中雖具十八,然十八
W01n0007_p0224a04║中法,非盡屬欲界,無漏無為不繫欲界故。
W01n0007_p0224a05║  色界所繫有其十四,於十八中,除香味二境、鼻舌二識。何故
W01n0007_p0224a06║彼中無其香、味?答:此唯段食性故。彼無段食,故無香、味。
W01n0007_p0224a07║  彼中何以無段食耶?答:彼無用故,如無色界。
W01n0007_p0224a08║  色於彼何以不須段食?論自釋云:「離段食慾,方得生彼」,是
W01n0007_p0224a09║以不須。如離色已,生無色界。
W01n0007_p0224a10║  又彼何以無鼻、舌識?論自釋云「無所緣故」。無所緣境,識
W01n0007_p0224a11║不生故。如無色界,眼、耳等識,無其境故,識亦不起。無香、味
W01n0007_p0224a12║因,義未具故。
W01n0007_p0224a13║  復起問云:「若爾,觸界於彼應無,如香、味境,段食性故。」
W01n0007_p0224a14║答云:觸界若唯段食性者,誠如所難。以觸有二:段食性、非段食。
W01n0007_p0224a15║非段食性者,何妨彼有?論自釋云:「彼所有觸,非段食性。」
W01n0007_p0224a16║  又問:「若爾,香、味類亦應然。」如觸,有是段食性,有非段食
W01n0007_p0224a17║性。香之與味,亦應如是,有是段食、非段食故。非段食性者,色
W01n0007_p0224a18║界應有。答:此難不齊。香、味二界,離於段食,更無別用;觸離段
W01n0007_p0224a19║食,更有別用。然香、味境,離段食無,可爾無過。觸即不爾,
W01n0007_p0224a20║離段食外,更有別用,以能為彼色界根依,謂四大種,即此大種
W01n0007_p0224a21║名之為觸。若色界無觸,應無大種;既無大種,即無所造;既無能、
W01n0007_p0225a01║所造色,應同無色,不名色界。
W01n0007_p0225a02║  所言「持」者,彼色界天有所居宮殿、所依地等,行住坐臥,必
W01n0007_p0225a03║有觸對宮殿等故。
W01n0007_p0225a04║  言「衣」者,色界中有,尚與衣俱;豈況本天,無衣裸露?既
W01n0007_p0225a05║有衣服,即有聚集,可秤輕重,所造觸生。香、味不然,故彼非有。
W01n0007_p0225a06║  然觸於彼更有別用,具三因故,如上所說:持義、根所依義及
W01n0007_p0225a07║衣義等,故觸非無。
W01n0007_p0225a08║  論:有餘師說,住此依彼靜慮、等至,見色、聞聲、輕安俱起,有
W01n0007_p0225a09║殊勝觸,攝益於身。是故此三,生彼靜慮,猶相隨逐。香、味不爾,
W01n0007_p0225a10║故在彼無。
W01n0007_p0225a11║  釋曰:言「餘師」者,謂即大德室唎羅多。說如是意,謂住此界
W01n0007_p0225a12║修彼定者,生彼界已,亦同因中所修得定。謂修定者,約其靜定,
W01n0007_p0225a13║發天眼、耳,見色、聞聲,有輕安俱殊勝觸。殊勝觸界,攝益於身。
W01n0007_p0225a14║故知生彼靜慮亦有此三,謂見色、聞聲、輕安俱觸。香、味二境,修
W01n0007_p0225a15║定之者,因中無用,故生彼界,香、味亦無。
W01n0007_p0225a16║  論:若爾,鼻、舌彼應非有。如香、味境,彼無用故。
W01n0007_p0225a17║  釋曰:此中論主於尊者室唎羅多所說更無徵斥,將欲出彼毗
W01n0007_p0225a18║婆沙師所說之過,故復論云:若如是者,鼻、舌二根,彼應非有。如
W01n0007_p0225a19║香、味境,彼無用故。
W01n0007_p0225a20║  毗婆沙師立量云:色界無香、味(宗),彼無用故(因),如女、男
W01n0007_p0225a21║根之境(喻)。此中毗婆沙師約體有無,及有用、無用為因。言若
W01n0007_p0225a22║有其用即有,無所用即無,故論非之。若以無用故為因者,即鼻、
W01n0007_p0225a23║舌二根,彼應非有。不能與識為其依故,不緣境故。此中因有不
W01n0007_p0225a24║定過:為如香、味,彼無用故,彼界無耶?為如鼻、舌,彼無用故,彼
W01n0007_p0226a01║界有耶?毗婆沙師救彼因云:
W01n0007_p0226a02║  論:不爾。二根於彼有用,謂起言說,及莊嚴身。
W01n0007_p0226a03║  釋曰:毗婆沙師立量救云:彼色界中有鼻、舌根(宗),彼有用
W01n0007_p0226a04║故(因),猶如眼根(喻)。彼中鼻、舌如何有用?有二種用:一者起
W01n0007_p0226a05║言說,二為莊嚴身。若無此二,身不端嚴,及不能起言說等故,是
W01n0007_p0226a06║以二根決定有用。
W01n0007_p0226a07║  論主難云:雖說鼻、舌有用之因,此亦不定。
W01n0007_p0226a08║  論:若為嚴身及起說用,但須依處,何用二根?
W01n0007_p0226a09║  釋曰:如婆沙師說二用因,是則但約二根依處,不在其根。以
W01n0007_p0226a10║莊嚴身及起言說,唯要依處,何用根為?根是淨清色,非現量得,
W01n0007_p0226a11║何能嚴身及起言說?為如鼻、舌依處,有嚴身用故,應是有耶?為
W01n0007_p0226a12║如二根,無嚴身等用故,彼應無耶?彼復救云:
W01n0007_p0226a13║  論:如無男根,亦無依處;二根無者,依處亦無。
W01n0007_p0226a14║  釋曰:毗婆沙師意,欲成立有用因,故引證救云:若離於根,無
W01n0007_p0226a15║別依處;要定有根,方有依處。言依處有用者,即是根有用義。猶
W01n0007_p0226a16║如男根。彼無男根亦無依處,明知彼有鼻、舌根故,方有依處。依
W01n0007_p0226a17║處有用,定知根亦有用。
W01n0007_p0226a18║  又,非色界中,離鼻、舌二根有別依(宗),與根為依處故(因),
W01n0007_p0226a19║猶如男根依處(喻)。論主將出喻中之過,故復論云:
W01n0007_p0226a20║  論:於彼可無男根依處,彼無用故。鼻、舌依處,彼有用故,離
W01n0007_p0226a21║根應有。
W01n0007_p0226a22║  釋曰:此中法喻不齊。男根依處,彼無用故,無亦不妨;鼻、舌
W01n0007_p0226a23║依處,彼有用故,離根應有。鼻、舌依處,彼即有用,男根依處,彼
W01n0007_p0226a24║無用故,故汝所引法喻不齊。
W01n0007_p0226a25║  毗婆沙師復救前量義云:非無用故,彼法定無。其理云何?
W01n0007_p0227a01║  論:有雖無用而有根生,如處胞胎定當死者。
W01n0007_p0227a02║  釋曰:此中意云:非無用者便言非有,有雖無用而立有者。
W01n0007_p0227a03║如處胞胎定當死者,雖意無用,豈便無根?如是應知:色界之
W01n0007_p0227a04║中,鼻、舌二根雖無其用,何妨彼有?故前所難以無用故彼非
W01n0007_p0227a05║有者,理定不然。論主復云:
W01n0007_p0227a06║  論:有雖無用,而非無因。
W01n0007_p0227a07║  釋曰:此論主破婆沙師義:雖有無用而得生者,非定無因,以
W01n0007_p0227a08║有為法必有因故。如胞胎中定當死者,彼雖無用而亦有故。於彼
W01n0007_p0227a09║色界,鼻、舌二根非但無用,亦無別因,故不成例。毗婆沙師徵論主云:
W01n0007_p0227a10║  論:彼從何因得有根起?
W01n0007_p0227a11║  釋曰:此之意云:彼處胞胎定當死者,何別因許有根起,色界
W01n0007_p0227a12║鼻、舌不許別因?論主答云:
W01n0007_p0227a13║  論:於根有愛,發殊勝業。若離境愛,於根定然。彼離境貪,
W01n0007_p0227a14║應無鼻、舌。
W01n0007_p0227a15║  釋曰:此論主出彼胞胎定當死者根起之因:「於根有愛,造殊
W01n0007_p0227a16║勝業」,此業是彼根起之因。若言色界於根有愛,理定不然。彼於
W01n0007_p0227a17║香、味不生貪故。於境既爾,於根定然。故離境貪,應無鼻、舌。
W01n0007_p0227a18║以於此中無根、境愛。胞胎死者,由愛生根。理既不齊,故不成
W01n0007_p0227a19║例。要受前境貪愛其根,不緣受境,即無根愛。如離淫觸,即無男
W01n0007_p0227a20║根。如是色界既無根愛起業之因,故鼻、舌根定應非有。由是此
W01n0007_p0227a21║說,其理極成。故立量云:色界定無鼻、舌二根(宗),無根起之
W01n0007_p0228a01║(因),彼非有故(因),猶如男根(喻)。根喻或如無種之芽。論主
W01n0007_p0228a02║極彼毗婆沙師,重設難云:
W01n0007_p0228a03║  論:或應許彼男根亦生。
W01n0007_p0228a04║  釋曰:此中意云:鼻、舌二根於彼無用,尚猶許有,男根於彼雖
W01n0007_p0228a05║即無用,何妨亦生?以婆沙師宗云:色界有情相續,與鼻、舌根俱
W01n0007_p0228a06║生(宗),是色根故(因),如欲界有情相續(喻)。論主出彼因、喻
W01n0007_p0228a07║之過,故引男根難云:男根亦是色根,欲界有情相續亦有,故極令
W01n0007_p0228a08║色界應有。
W01n0007_p0228a09║  論:若謂不生,由醜陋者,
W01n0007_p0228a10║  釋曰:毗婆沙師若云:鼻、舌雖有,然非醜陋;男根若生,身即
W01n0007_p0228a11║醜陋者,論主云:此亦不然。
W01n0007_p0228a12║  論:陰藏隱密,何容醜陋?
W01n0007_p0228a13║  釋曰:論主非婆沙師。以彼宗云:非男根於色界有(宗),
W01n0007_p0228a14║以醜陋故(因),如眇、跛者(喻)。論主出此因不定過云:「陰藏隱
W01n0007_p0228a15║密,何容醜陋?」如諸佛及輪王等陰藏,有何醜陋?
W01n0007_p0228a16║  阿闍梨眾賢云:色界之中,離根愛故,男根不生。由離根愛,
W01n0007_p0228a17║依處亦無。此中何因作如是執?若離境愛,根愛亦無;非根愛無,
W01n0007_p0228a18║處愛亦離。根與依處,鄰逼而生。境界不然,如何倒執?男根依
W01n0007_p0228a19║處於彼不生,即顯男根於彼離愛。既許鼻、舌依處彼生,故知
W01n0007_p0228a20║二根彼愛未離,故不應執彼離根愛未離處愛。理如前說。
W01n0007_p0229a01║  彼說不然,但離根愛,未離依處,亦無過失。猶如識依。如第
W01n0007_p0229a02║二禪已上,離眼等五識愛故,無其五識,然彼識依處猶在。此亦如
W01n0007_p0229a03║是,但無其根,何妨於彼有其依處。
W01n0007_p0229a04║  又眾賢云:又,眼等根互相繫屬。見諸啞者,多分耳聾;塗足、
W01n0007_p0229a05║不塗,眼便明昧;齊輪塗潑,津潤於唇;拔鼻中毛,眼中落淚。諸如
W01n0007_p0229a06║是等,其類實繁,故知諸根更相損益。勿令眼等諸用微故,鼻、舌
W01n0007_p0229a07║根色界定有。
W01n0007_p0229a08║  此亦非理。以此但是毗婆沙語,非經部宗。經部不許眼等諸
W01n0007_p0229a09║根互相繫屬。此是隨一不成之過。又,色界天諸根清淨,豈有諸
W01n0007_p0229a10║根更相損益?故所引例,無相繫屬,義皆不成。恐其文廣,是故不
W01n0007_p0229a11║然一一敘破。
W01n0007_p0229a12║  論:又諸根生,非由有用,若有因力,無用亦生。男根於彼
W01n0007_p0229a13║雖為醜陋,設許有因,於彼應起。男根非有,鼻、舌應無。
W01n0007_p0229a14║  釋曰:此即論主重破有宗。婆沙宗主云:男根有用方生
W01n0007_p0229a15║(宗),有淫觸用故(因),猶如女根(喻)。論出有用因過,故作如是
W01n0007_p0229a16║言:「又諸根生,非由有用,若有因力,無用亦生。」如陰藏等,是大
W01n0007_p0229a17║人相。無經論說色界諸天有大人相。男根於彼雖有醜陋,設
W01n0007_p0229a18║有因者,彼亦應生。以彼無因,是故不起。鼻、舌亦爾,彼無因力,
W01n0007_p0229a19║理定應無。故立量云:男根非由有用故有(宗),約因生故(因),
W01n0007_p0230a01║如眇、跛者(喻)。毗婆沙師引契經證成前說,云:
W01n0007_p0230a02║  論:若爾便違契經所說:彼無支缺不滅諸根。
W01n0007_p0230a03║  釋曰:言「支缺」者,是依處。「不滅」者,是諸根。或「支缺」
W01n0007_p0230a04║者,是根等無損害義。「不滅」者,諸根具義。此中意云:如契經
W01n0007_p0230a05║說:色界諸天根無缺滅。以彼鼻、舌二根有故,所以世尊作如是
W01n0007_p0230a06║言。論主破云:
W01n0007_p0230a07║  論:隨彼諸根應可有者說為不滅,何所相違!若不許然,
W01n0007_p0230a08║男根應有。
W01n0007_p0230a09║  釋曰:意云此亦不違契經。契經唯約彼應有根言無缺滅,非
W01n0007_p0230a10║一切根。契經若約欲界諸根如是說者,於彼亦應兼有男根,乃名
W01n0007_p0230a11║無滅,何故偏標鼻、舌,不說男根?故所引經亦不應理。諸瑜
W01n0007_p0230a12║伽師評此義云:
W01n0007_p0230a13║  論:如是說者,鼻、舌二根於彼非無,但無香、味,以六根愛
W01n0007_p0230a14║依內身生,非依境界而得現起;其男根愛依淫觸生,淫觸彼
W01n0007_p0230a15║無,男根非有。故於色界,十八界中唯十四種,理得成立。
W01n0007_p0231a01║  釋曰:此師意云:非諸經證皆以因明以為定量,是故不應
W01n0007_p0231a02║全彼義。以六根愛約我而有,總約六根故,非別約一、二、三等。
W01n0007_p0231a03║此非於境而得現起,所言境有即有,境無即無。此是我愛。若色
W01n0007_p0231a04║根斷,餘五亦斷;若有之時,皆具足有。若如是者,彼男根愛,
W01n0007_p0231a05║何妨亦約我愛而有?對此義故,瑜伽者云:男根之愛,一向
W01n0007_p0231a06║依境而生。誰有淫愛,而彼造作生男根業,非是我愛。故於色界,
W01n0007_p0231a07║十八界中,唯十四種理得成立。
W01n0007_p0231a08║  論:無色界繫唯有後三,所謂意界、法界及意識界。要離
W01n0007_p0231a09║色、欲於彼得生,故無色中無十色界;依緣無故,五識亦無。故唯
W01n0007_p0231a10║後三,無色界繫。
W01n0007_p0231a11║  釋曰:如論可知。
W01n0007_p0231a12║  論:已說界繫。十八界中,幾有漏,幾無漏?
W01n0007_p0231a13║  頌曰:  意法意識通,所餘唯有漏。
W01n0007_p0231a14║  論曰:意及意識,道諦攝者,名為無漏;餘名有漏。法界若
W01n0007_p0231a15║是道諦無為,名為無漏;餘名有漏。餘十五界唯名有漏。
W01n0007_p0231a16║  釋曰:問:無學相續之中,五識既無煩惱,其得亦無與此五識
W01n0007_p0231a17║相應之惑,於聖道中先已知故,應名無漏,何以此中言是有漏?又
W01n0007_p0232a01║十色界亦無煩惱,其得亦無此相應惑,亦非惑體,此於無學相
W01n0007_p0232a02║續之中,亦應無漏,何以此中說為有漏?
W01n0007_p0232a03║  答:有為之中一向無漏者,唯十六行相相應受等,及此俱有得
W01n0007_p0232a04║及相等隨轉無恚,此等皆得名為無漏。此之五識,與其十六行相,
W01n0007_p0232a05║為俱有及隨轉色故,皆不得名為無漏。如所問者,即外非情,色、
W01n0007_p0232a06║聲等法,亦應無漏?此無煩惱,其得亦無相應之惑,又非惑體,於
W01n0007_p0232a07║聖道中皆亦已知,應為無漏。由此理故,不應於中作如是問。
W01n0007_p0232a08║論所說中,此無色所繫後之三界,即說此為有漏、無漏,無為一
W01n0007_p0232a09║向唯無漏,餘如論文。
W01n0007_p0232a10║  問:虛空、非擇,非是對治有漏之法,何以亦得名為無漏?
W01n0007_p0232a11║  答:非婆沙宗□如是說能治有漏,說名無漏;不能對治有漏法
W01n0007_p0232a12║者,不名無漏。若不爾者,世尊亦應名為有漏,無漏解脫及勝
W01n0007_p0232a13║進道應為有漏,擇滅亦應非是無漏。但是證法,非對治故。唯無
W01n0007_p0232a14║間道名為無漏。是故不應作如是問。無漏之義,如前已釋。
W01n0007_p0232a15║  論:如是已說有漏、無漏。十八界中,幾有尋有伺,幾無尋唯
W01n0007_p0232a16║伺,幾無尋無伺?
W01n0007_p0232a17║  頌曰:  五識唯尋伺,後三三餘無。
W01n0007_p0232a18║  論曰:眼等五識有尋有伺,由與尋、伺恒共相應,以行相粗、外
W01n0007_p0232a19║門轉故。顯義決定,故說「唯」言。
W01n0007_p0232a20║  釋曰:唯五識身決定唯是有尋有伺,故頌言「唯」。餘如論文。
W01n0007_p0232a21║  阿闍梨眾賢云:此五識身「恒與尋、伺共相應」者,經主釋言
W01n0007_p0233a01║「以行相粗、外門轉故」。此因非理。現見意識內門轉時,亦常與
W01n0007_p0233a02║彼共相應故。應作是釋:五識唯於尋、伺所隨地中而得有故,非於
W01n0007_p0233a03║欲界、初靜慮中心、心所法,除尋與伺而有。不與尋、伺相應,
W01n0007_p0233a04║何用外門為因簡別?
W01n0007_p0233a05║  彼難非理,此亦無過。尋、伺相應,名有尋有伺;若不相
W01n0007_p0233a06║應,不得名為有尋有伺。若與尋、伺相應之者,必行相粗及外門
W01n0007_p0233a07║轉。雖梵天中,除中間禪,亦有尋、伺相應。意識是內門轉,少故
W01n0007_p0233a08║不言。以多分皆是外門轉,故論所釋亦無有失。
W01n0007_p0233a09║  論:「後三」,謂是意、法、意識,根、境、識中各居後故。此後三
W01n0007_p0233a10║界皆通三品。意界、意識界及相應法界除尋與伺,若在欲界、初靜
W01n0007_p0233a11║慮中,有尋有伺;靜慮中間,無尋唯伺;第二靜慮以上諸地,乃
W01n0007_p0233a12║至有頂,無尋無伺。法界所攝非相應法,靜慮中間,伺亦如是。
W01n0007_p0233a13║尋,一切時無尋唯伺,無第二尋故,但伺相應故。
W01n0007_p0233a14║  釋曰:此後三中,有二決定:一者決定通於三品,二者決定此
W01n0007_p0233a15║三通三。何以言「後」?文居後故,次第學者最後知故,故名為
W01n0007_p0233a16║「後」。若在欲界、初靜慮中,除尋、伺體,餘相應法有尋有伺。意
W01n0007_p0233a17║界、法界及意識界,皆通三界。初靜慮已上無尋,中間禪已上無
W01n0007_p0233a18║伺。所以於欲界、初靜慮中三通三,非於餘地。此中何以除尋、伺
W01n0007_p0233a19║體?雖於欲界、初靜慮中與相應法俱,然自體相應,是以除之。不
W01n0007_p0233a20║相應法,不與尋、伺而共相應,是故簡言唯相應法,除法界中非相
W01n0007_p0234a01║應行。相應法中除尋之與伺,餘相應法及意界、意識界,於中間禪
W01n0007_p0234a02║無尋唯伺,中間禪已上乃至有頂,無尋無伺。如於欲界、初靜慮
W01n0007_p0234a03║中,非相應法及中間禪伺無,皆無尋無伺。尋,一切時無尋唯伺,
W01n0007_p0234a04║無第二尋故,但伺相應故。是唯第二品攝。尋,一切時不離於
W01n0007_p0234a05║伺,故言唯伺。是以離伺無有尋起,而或離尋得有於伺。
W01n0007_p0234a06║  論:伺在欲界、初靜慮中三品不收,應名何等?此應名曰無伺
W01n0007_p0234a07║唯尋,無第二伺故,但尋相應故。由此故言有尋、伺地有四品法:
W01n0007_p0234a08║一有尋有伺,謂除尋、伺,餘相應法;二無尋唯伺,謂即是尋;三無
W01n0007_p0234a09║尋無伺,謂即一切非相應法;四無伺唯尋,謂即是伺。
W01n0007_p0234a10║  釋曰:此何故問?經論之中唯說三品,謂有尋有伺、無尋唯
W01n0007_p0234a11║伺、無尋無伺。不說第四品,三品即應攝諸法盡。今於此中,伺於
W01n0007_p0234a12║欲界、初靜慮中三品不收。且初品不收,此雖有尋而無其伺,以除
W01n0007_p0234a13║自體無第二伺共相應故,初品不收。於第二品亦復不收,此與尋
W01n0007_p0234a14║相應故,不得言無尋;復無餘伺共相應故,不得言唯伺,故第二品
W01n0007_p0234a15║不收。第三品亦不收,以第三品是無尋無伺,此祇得為無伺,不得
W01n0007_p0234a16║為無尋,故不收也。故起問云「應名何等」。論自答云:「此應名曰
W01n0007_p0234a17║無伺唯尋,無第二伺故,但尋相應故。」為第四品。此中論意,說三
W01n0007_p0234a18║品者唯約一切地,非約一切法。三品攝一切地盡,攝一切法不盡。
W01n0007_p0234a19║今約攝一切法,故應說第四品。因此論主引《對法》云:「有尋有伺
W01n0007_p0234a20║地有四品法:一有尋有伺,謂除尋、伺,餘相應法。」「有尋有伺
W01n0007_p0234a21║地」者,謂即欲界及初靜慮。「謂除尋、伺餘相應法」者,除其自體,
W01n0007_p0234a22║自體不與自體相應,無第二尋及第二伺共相應故,此為初品。「二
W01n0007_p0234a23║無尋唯伺,謂即是尋」者,與伺相應故,無第二尋故,為第二品。
W01n0007_p0234a24║「三無尋無伺,謂即一切非相應法」者,此以尋、伺無相應義,為第
W01n0007_p0235a01║三品。「四無尋唯伺,謂即是伺」者,與尋相應故,無第二伺故,為
W01n0007_p0235a02║第四品。
W01n0007_p0235a03║  阿闍梨眾賢云:豈不經主言無第二尋故,設有第二,許相應
W01n0007_p0235a04║耶?有第二,受而不相應。無第二言,非為定證。此但應言自
W01n0007_p0235a05║體不與自體相應,義為明顯。
W01n0007_p0235a06║  今於此中不見有過,唯為成立。別法與彼別法相應,彼聚之
W01n0007_p0235a07║中無別尋故。故論主云無第二尋。有何過失?所言「有第二,受
W01n0007_p0235a08║而不相應」者,雖有二,受非聚中。設一聚有,誰遮相應?是以一
W01n0007_p0235a09║聚之中無有二故,故不相應。由是《論》善說此義:無第二尋。
W01n0007_p0235a10║  論:餘十色界尋、伺俱無,常與尋、伺不相應故。
W01n0007_p0235a11║  釋曰:餘十色界,必定無伺。相應之義,在心、心所。此十
W01n0007_p0235a12║是色,故不相應。是以論云「尋、伺俱無,常與尋、伺不相應故。」
W01n0007_p0235a13║  論:若五識身有尋有伺,如何得說無分別耶?
W01n0007_p0235a14║  釋曰:此中尋是分別異名。五識決定與尋相應,如何說此為
W01n0007_p0235a15║無分別?又何處說為分別,意識即於餘處有,說為有分別;義準五
W01n0007_p0235a16║識,是無分別。未知有尋,何故有處名無分別,故有斯問。
W01n0007_p0235a17║  論:頌曰:  說五無分別,由計度隨念,
W01n0007_p0235a18║  以意地散慧,意諸念為體。
W01n0007_p0235a19║  論曰:傳說分別略有三種:一自性分別,二計度分別,三隨念
W01n0007_p0235a20║分別。由五識身雖有自性而無餘二,說無分別。如一足馬名為無
W01n0007_p0235a21║足。
W01n0007_p0235a22║  釋曰:此中何以為傳說?言經部宗無自性分別,如《五蘊論》
W01n0007_p0236a01║云:尋云何?謂心有尋求,是思慧之差別。此中意說,離心之外,
W01n0007_p0236a02║無別尋體。三分別中,經部不許自性分別,由斯故置「傳說」之言。
W01n0007_p0236a03║或餘處說八種分別,今此說三,論主不許,故云「傳說」。八種分別
W01n0007_p0236a04║者,一自性,二差別,三總執,四義,五我所,六愛,七非愛,八彼俱
W01n0007_p0236a05║相違。釋此名義,如《對法》第二、三分別中。五識唯有自性分別,
W01n0007_p0236a06║而無計度、隨念分別。唯一分別,名無分別。如一匹馬,無其
W01n0007_p0236a07║三足,唯有一足,無行步用,亦名無足。五識亦爾。
W01n0007_p0236a08║  問:若五識身唯一分別,故名無分別者,意識有時亦一分別,
W01n0007_p0236a09║如二禪已上定中意識,彼中無尋,故彼無有自性分別;非散慧故,
W01n0007_p0236a10║亦無計度。唯餘隨念一分別俱,是故亦應名無分別。
W01n0007_p0236a11║  答曰:雖有意識唯一分別,約意識類作如是說:意識有時具三
W01n0007_p0236a12║分別,有時具二,有時有一。五識不爾,唯一非餘。是以意識名有
W01n0007_p0236a13║分別,非五識也。
W01n0007_p0236a14║  論:自性分別體唯是尋,後心所中自當辯釋。餘二分別,如其
W01n0007_p0236a15║次第,意地散慧、諸念為體。散謂非定,意識相應散慧,名為計度
W01n0007_p0236a16║分別。若定若散意識相應諸念,名為隨念分別。
W01n0007_p0236a17║  釋曰:「散謂非定」者,是別別緣,非一境轉,此是聞慧、思
W01n0007_p0236a18║慧、生得慧攝。此何以得計度之名?隨彼彼名計度而轉,謂隨色、
W01n0007_p0236a19║受、想、行等名。定中修慧,此即離名不隨名轉,所以不名計度
W01n0007_p0236a20║分別。所以五識相應之慧不得計度分別之名,不緣名故。約心粗
W01n0007_p0236a21║相自性分別,故名為尋。
W01n0007_p0236a22║  阿闍梨眾賢云:夫分別者,推求行想,故說尋名自性分別。
W01n0007_p0237a01║簡擇明記,行似順尋,故分別名亦通慧、念。由此三行差別攝持,
W01n0007_p0237a02║皆令於境明了轉異。於已了境遮簡行生,故分別名不通於想;於
W01n0007_p0237a03║未了境不能印持,故分別名不通勝解。
W01n0007_p0237a04║  理未必然。諸心所法依緣、行相、時事等故,於境齊轉,甚難
W01n0007_p0237a05║分別。今獨如何說尋名為自性分別?理極難通。今於此中未
W01n0007_p0237a06║釋心所,後至其次當即廣明。故論主云「心所法中自當辯釋」。計
W01n0007_p0237a07║度分別、隨念分別下無釋處,故此應明。慧有二種,謂五識俱及意
W01n0007_p0237a08║識俱。意識俱者,復有二種,謂定與散。言意地者,即簡五識;散
W01n0007_p0237a09║者簡定。定中之慧不為計度,如前已釋。念亦有二,謂二:五識俱
W01n0007_p0237a10║及意識俱。此中意言,簡五識俱諸念,攝定、散二位。以定、散位
W01n0007_p0237a11║於所緣境明記用同,不隨名轉,其義亦同,是以總名隨念分別。五
W01n0007_p0237a12║識俱念以不明利,差別用微,故不得名隨念分別。
W01n0007_p0237a13║  若在欲界及初靜慮不定意識,具三分別;若初靜慮在定意識,
W01n0007_p0237a14║及上散心,各二分別;上地意識若在定中,及五識身,各一分別。
W01n0007_p0237a15║  論:如是已說有尋、伺等。十八界中,幾有所緣,幾無所緣?
W01n0007_p0237a16║幾有執受,幾無執受?
W01n0007_p0237a17║  頌曰:  七心法界半,有所緣餘無;
W01n0007_p0237a18║  前八界及聲,無執受餘二。
W01n0007_p0237a19║  論曰:六識、意界及法界攝諸心所法,名有所緣,能取境
W01n0007_p0238a01║故。餘十色界及法界攝不相應法,名無所緣,義準成故。
W01n0007_p0238a02║  釋曰:七心界及法界一分,決定皆是有所緣。「有所緣」者,有
W01n0007_p0238a03║所緣故,名為所緣。所緣者何?所緣、所行及與境,名雖差別,其
W01n0007_p0238a04║義並同。言「法界半」者,謂即此中法界所攝諸心所法。言「餘無」
W01n0007_p0238a05║者,即七心界及法界一分之餘,十色界及法界一分不相應法,定無
W01n0007_p0238a06║所緣。
W01n0007_p0238a07║  阿闍梨室唎羅多云:五識依緣俱非實有,極微一一不成所依
W01n0007_p0238a08║所緣事故,眾微合成所依所緣事故。猶如盲者一一亦住無見色
W01n0007_p0238a09║用,眾盲集聚見用亦無。如是極微,一一亦住無依緣用,眾多和集
W01n0007_p0238a10║此用亦無。故處是假,唯界是實。
W01n0007_p0238a11║  此中意云:五識依緣,皆非實有,以一一微不成依緣。非但一
W01n0007_p0238a12║一不成依緣,縱令眾多極微和集,亦非依緣。唯此和集極微之中
W01n0007_p0238a13║和合,以為五識依緣。此之和合,復是假有,是故五識依之與緣,
W01n0007_p0238a14║俱非實有。
W01n0007_p0238a15║  毗婆沙師云:五識不緣非實有境,和集極微為所緣故。又五
W01n0007_p0238a16║識身無分別故,不緣眾微和合為境。非和合名別目少法可離
W01n0007_p0238a17║分別,所見乃至所觸事成,以彼和合無別法故,唯是計度分別所
W01n0007_p0238a18║取。五識無有計度功能,是故不緣和合為境。即諸極微和集
W01n0007_p0238a19║安佈,恒為五識生起依緣,無有極微,不和集故。設有極微不
W01n0007_p0238a20║合集者,是彼類故,亦屬依緣。然五識身唯依和集為所緣故,不緣
W01n0007_p0239a01║彼起。猶如雖有過去、未來色等境界,以五識身准現境故,不緣彼
W01n0007_p0239a02║起,雖不緣彼而五境攝。又眼識身不緣和合為境,以青等顯色應
W01n0007_p0239a03║非實故。若眼識緣和合為境,青黃等覺應決定無,青等不應和合
W01n0007_p0239a04║故。若是和合,應非實有,是則顯色亦假非真,無容眼識不取青
W01n0007_p0239a05║等。如經說云:依眼緣色生於眼識,乃至依意緣法,生於
W01n0007_p0239a06║意識。由是故知,和合非是色、聲等法,是故不能為五識境。
W01n0007_p0239a07║  室唎羅多復云:若五識身了勝義境,何緣五識不斷結耶?彼
W01n0007_p0239a08║難非理。了自相故,外門轉故,無等引故,無分別故,一墮境故,所
W01n0007_p0239a09║緣少故,雖了勝義而不斷結。故說七半有所緣中,五界唯緣勝義
W01n0007_p0239a10║為境,餘緣勝義,亦緣世俗。
W01n0007_p0239a11║  論:如是已說有所緣等。十八界中,九無執受。前七心界及
W01n0007_p0239a12║法界全,此八及聲,皆無執受。所餘九界,各通二門,謂有執受、無
W01n0007_p0239a13║執受故。眼等五根住現在世,名有執受;過去、未來,名無執受。
W01n0007_p0239a14║色、香、味、觸住現在世不離五根,名有執受;若住現在非不離
W01n0007_p0239a15║根,過去、未來,名無執受。如在身內,除與根合髮毛爪齒大小便
W01n0007_p0239a16║利洟唾血等,及在身外地、水等中色、香、味、觸,雖在現世而
W01n0007_p0240a01║無執受。
W01n0007_p0240a02║  釋曰:十八界中九無執受。何等為九?謂前所說七有所緣,
W01n0007_p0240a03║並全法界,此八及聲,皆無執受。頌中「及」言,具含二義:一顯總
W01n0007_p0240a04║集,謂八及聲總無執受;二顯異門,謂餘師說不離根聲亦有執受。
W01n0007_p0240a05║餘九通二。此之二九,皆決定義。謂前九種定無執受,後之九
W01n0007_p0240a06║界決定通二。後九者何?眼等五根、除聲四境,通有執受及無執
W01n0007_p0240a07║受。頌云「前八界及聲無執受」。不言「餘二」,即恐疑之後之九界
W01n0007_p0240a08║唯有執受,是以故置「餘二」之言,令決定知通有執受及無執
W01n0007_p0240a09║受。「眼等五根住現在世,名有執受」者,此與心、心所法展轉損益
W01n0007_p0240a10║更相隨故,名有執受。「過去、未來,名無執受」者,不隨心等有損
W01n0007_p0240a11║益故。「色、香、味、觸住現在世不離五根,名有執受」者,亦而五根
W01n0007_p0240a12║種類而說。不離於根,義如根釋。「若住現在非不離根,過去、未
W01n0007_p0240a13║來,名無執受」者,過去、未來,一向皆唯是無執受;現在離根,亦無
W01n0007_p0240a14║執受。此類是何?如論自云:「如在身內,除與根合髮毛爪齒」,此
W01n0007_p0240a15║之四界若與根合,剪拔之時,即有苦受。「大小便利洟唾血」等者,
W01n0007_p0240a16║取精污痰[病-丙+陰]「及在身外地、水等」。「等」者,取大風瓦石草木磚塊。
W01n0007_p0240a17║如此等中,色、香、味、觸雖在現而無執受。
W01n0007_p0240a18║  論:有執受者,此言何義?心、心所法共所執持,攝為依處,名
W01n0007_p0240a19║有執受,損益展轉更相隨故。即諸世間說有覺觸眾緣,所觸覺樂
W01n0007_p0240a20║等故。與此相違,名無執受。
W01n0007_p0240a21║  釋曰:何以起問?有為之法無我、我所,無有主宰。眼等諸
W01n0007_p0240a22║根,云何可得名有執受?故有斯問。問云「有執受者,此言何義?」
W01n0007_p0241a01║本論中說:己身所攝名有執受。此復云何?論主釋云:「心、心所
W01n0007_p0241a02║法共所執持,攝為依處,名有執受,損益展轉更相隨故」等。心、心
W01n0007_p0241a03║所法共所執持,攝為依處,義應已備,何用更言「損益展轉更相隨
W01n0007_p0241a04║故」等?心、心所法,非色,無有方所,依處難知,是故論主復言「損
W01n0007_p0241a05║益展轉更相隨故」。如何名為「損益展轉」?如眼等根,以安善那
W01n0007_p0241a06║等藥塗之,眼根爽朗,發識明利,此即名為根益於識。翻此名損。
W01n0007_p0241a07║若時識與樂受相應,能益於根,名識益根。翻此名損。此即名為
W01n0007_p0241a08║「展轉損益」。「即諸世間說有覺觸眾緣,所觸覺樂等故」者,以世
W01n0007_p0241a09║間說,若所依損即有苦受,以常妨護茅灰火刺霜雹等緣,及內貪瞋
W01n0007_p0241a10║怖憂悲等。因如是事,即便變異,因若火刺等煩惱所依,即有苦
W01n0007_p0241a11║受;若喜悅事意遍所依,即有樂受。世間說此,名為執受。
W01n0007_p0241a12║  問:前於聖教已說執受,何用更依世俗說耶?
W01n0007_p0241a13║  答:眼等諸根是所執受,心、心所法是能執受。今有執義唯在
W01n0007_p0241a14║諸根,非於心所。若更不依世俗說者,遇緣所依有苦樂等,同所依
W01n0007_p0241a15║根,是有執受。是以更依世俗釋之,令其了知心、心所等非有執
W01n0007_p0241a16║受。
W01n0007_p0241a17║  毗婆沙師說:若諸色法逼迫斷壞,便能生苦;與此相違,即能
W01n0007_p0241a18║生樂。是己身攝,名為執受。
W01n0007_p0241a19║  有餘師說:若我執執為我所有,名為執受苦。若爾,即濫心、
W01n0007_p0241a20║心所法為有執受。以於心所亦執我故。
W01n0007_p0241a21║  此難不然,無如是失。以心、心所與我執俱執彼根等為我
W01n0007_p0241a22║所有,故唯九界通有執受。諸心、心所與我執俱為能執,非能執法
W01n0007_p0241a23║為有執受我。復心所為能、所執,義不定故,非有執受。
W01n0007_p0242a01║  復有餘云:不離身根名有執受。此應思擇前所說義,如言
W01n0007_p0242a02║「心、心所法共所執持,攝為依處」者,色等四法體非是根,不能與
W01n0007_p0242a03║心、心所為依處,應為無執。
W01n0007_p0242a04║  答:無如是失。此色等四不離於根,雖不能與心、心所為根
W01n0007_p0242a05║依,然亦能為依處,故無斯過。
W01n0007_p0242a06║  論:如是已說有執受等。十八界中,幾大種性?幾所造性?
W01n0007_p0242a07║幾可積集?幾非積集?
W01n0007_p0242a08║  頌曰:  觸界中有二,餘九色所造,
W01n0007_p0242a09║  法一分亦然,十色可積集。
W01n0007_p0242a10║  論曰:觸界通二,謂大種及所造。大種有四,謂堅性等。所造
W01n0007_p0242a11║有七,謂滑性等。依大種生,故名所造。餘九色界唯是所造,謂五
W01n0007_p0242a12║色根、色等四境。法界一分無表業色,亦唯所造。餘七心界、法界
W01n0007_p0242a13║一分除無表色,俱非二種。
W01n0007_p0242a14║  釋曰:此文之中有決定義,謂觸決定通大種及所造二種,餘九
W01n0007_p0242a15║色界及法界半,決定是所造。無有一界唯是大種。義准知餘俱非
W01n0007_p0242a16║二種。此類是何?謂七心界、法界一分除無表色。餘如論文。
W01n0007_p0242a17║  論:尊者覺天作如是說:十種色處唯大種性。
W01n0007_p0242a18║  釋曰:此師意說:離能造外,無別所造。「唯」言是遮,造色有,
W01n0007_p0242a19║無無表,故說色處定唯有十。
W01n0007_p0242a20║  論:彼說不然。
W01n0007_p0242a21║  釋曰:此即斥,斥彼計云:汝說離於能造無別所造,理定不然。
W01n0007_p0242a22║彼師有云:非唯是言便為定量。
W01n0007_p0242a23║  論:契經唯說堅等四相為大種故,此四大種唯觸攝故。
W01n0007_p0243a01║  釋曰:此論主引經以答。世尊唯說大種有四,謂地界等,
W01n0007_p0243a02║不說有十。又堅等性現可得故,若離大種無別所造,有色之處應
W01n0007_p0243a03║唯有四,不應有十。或唯一處,所謂觸處,以諸大種觸處攝故。又
W01n0007_p0243a04║世尊說堅、濕等法謂大種故,非眼等處有如是相。量云:非諸所造
W01n0007_p0243a05║唯大種性(宗),與堅、濕等相各別故(因),如受性(喻)。
W01n0007_p0243a06║  彼云:如何得知眼等所造,與堅等性相各別耶?
W01n0007_p0243a07║  論:非堅、濕等眼等所取,非色、聲等身根所覺。
W01n0007_p0243a08║  釋曰:以諸大種觸處所攝,唯身根境;眼等色等非觸處攝,非
W01n0007_p0243a09║身根覺。色等四處是所見、聞及所嗅、嚐,眼等五根是能見、聞及
W01n0007_p0243a10║嗅、嚐、覺,非是所觸。若唯大種,應一切根取一切境。然無是事,
W01n0007_p0243a11║故論言「非堅、濕等眼等所取」。由此故知,地、水等性非色、聲性,
W01n0007_p0243a12║非色、聲等身根所取。由是故知,色、聲、香、味,非大種性,其理
W01n0007_p0243a13║極成。
W01n0007_p0243a14║  論:是故彼說理定不然。
W01n0007_p0243a15║  釋曰:此結成也。
W01n0007_p0243a16║  論:又契經說:苾芻當知,眼謂內處四大種所造淨色,有色、無
W01n0007_p0243a17║見、有對,乃至身處廣說亦爾;苾芻當知,色謂外處四大種所造,有
W01n0007_p0243a18║色、有見、有對;聲謂外處四大種所造,有色、無見、有對;香、味二
W01n0007_p0243a19║處廣說亦爾;觸謂外處,是四大種及四大種所造,有色、無見、有
W01n0007_p0243a20║對。如是經中唯說觸處攝四大種,分明顯示餘有色處皆非大種。
W01n0007_p0243a21║  釋曰:此論主引經重成。經中世尊不說眼等為境,為顯自性
W01n0007_p0243a22║是其內處及別顯境。由此故知,根境體相所顯各異。即此經說大
W01n0007_p0243a23║種唯四,觸處所攝,是身根取;異色外處,是別外處。由此故說,有
W01n0007_p0244a01║色處非唯能造。雖此大種觸處所攝,然不遍攝一切觸處。以經
W01n0007_p0244a02║中說「觸謂外處,是四大種及四大種所造」。「四大種」言,攝根性
W01n0007_p0244a03║等;「所造」之言,攝滑性等。故四大種唯能彼觸處少分,故決定知
W01n0007_p0244a04║餘有色處皆非大種。若一切色皆大種者,何故世尊唯說觸處分為
W01n0007_p0244a05║二類,餘眼等處即不如是?以能造色與所造色,其性各異,故佛世
W01n0007_p0244a06║尊作如是說,更無異因。若說色處唯大種性,是則此說與經相違。
W01n0007_p0244a07║  論:若爾,何故契經中言:謂於眼肉團中,若內各別堅性堅
W01n0007_p0244a08║類,乃至廣說。
W01n0007_p0244a09║  釋曰:覺天又云:若眼等根非大種者,何故契經作如是說:眼
W01n0007_p0244a10║肉團中堅性堅類即是地界,乃至廣說?世尊意說,地等大種聚集
W01n0007_p0244a11║為根,故於經中置肉團言。若不爾者,此言何用?
W01n0007_p0244a12║  論:彼說不離眼根肉團有堅性等,無相違過。
W01n0007_p0244a13║  釋曰:此經所言,約意趣說,不離眼根所依肉團。作如是說,
W01n0007_p0244a14║非約眼根極微,此約所依能然依故。非此肉團,即名眼根,而是淨
W01n0007_p0244a15║色。
W01n0007_p0244a16║  有餘師說:佛隨世想,故有此言。世間相,彼所依肉團大種造
W01n0007_p0244a17║色;而眼想非想淨色。若不爾者,即但應言眼堅性堅類,何用
W01n0007_p0244a18║更說肉團之言?所依肉團,聲第七轉。即約此釋,顯彼根微所依
W01n0007_p0244a19║大種及眼依肉團大種,皆攝在此。
W01n0007_p0244a20║  覺天云:又云若眼等根及色等境非大種者,是則便與聖教相
W01n0007_p0244a21║違。《入胎經》說:苾芻當知,地等六界即是士夫。若離大種有眼
W01n0007_p0244a22║等相、色等境者,不應唯說地等六界,有體之法,非應秘匿而不盡
W01n0007_p0245a01║說。
W01n0007_p0245a02║  論:《入胎經》中唯說六界為士夫者,為顯能成士夫本事,
W01n0007_p0245a03║非唯爾所。
W01n0007_p0245a04║  釋曰:此論依主令彼覺天所引契經。此《入胎經》約引主
W01n0007_p0245a05║起,彼約本事,明依最初羯羅藍位,唯此六界為士夫體。眼、耳、
W01n0007_p0245a06║鼻、舌,彼然非有,雖有言根,未能覺觸;縱有色等,未能為境。此
W01n0007_p0245a07║之六界,從續生心至故終心,任持相續,非無其用。
W01n0007_p0245a08║  有餘師說:唯四大種為所造依,更無餘法。非此所造為大種
W01n0007_p0245a09║依,三界縛脫皆因相識,非由相我。受等心所,皆依心王。空界之
W01n0007_p0245a10║義,已如前說。故此六界是極本事。
W01n0007_p0245a11║  問:何大種為所造依,色等非能為大種依?
W01n0007_p0245a12║  答:以四大種遍諸色,諸色聚中有堅等性。青等不爾,以示無
W01n0007_p0245a13║故。
W01n0007_p0245a14║  覺天又云:何得知契經之言如仁所說,異我所言?
W01n0007_p0245a15║  論:彼經復說六觸處故。
W01n0007_p0245a16║  釋曰:此論主通彼《入胎經》說六界已,無間又說六觸處故,謂
W01n0007_p0245a17║眼觸處至意觸處。所說觸處,具攝根境,三和生故。由此應知,非
W01n0007_p0245a18║如汝說無生造色。若不爾者,世尊但應說無六界,不應復說此六
W01n0007_p0245a19║觸處。說六觸言,應來無用。復有餘過。
W01n0007_p0245a20║  論:又諸心所應非有故。
W01n0007_p0245a21║  釋曰:此論主重以理證。如是經中唯說堅等,不說眼等,故撥
W01n0007_p0246a01║無造色。又此經中唯說於識,不說受等,應無心所。
W01n0007_p0246a02║  覺天又云:如離大種,無別所造;如是離心,無別心
W01n0007_p0246a03║所,斯有何過?
W01n0007_p0246a04║  論:亦不應執心所即心。
W01n0007_p0246a05║  釋曰:此論引餘經證。雖不與《胎經》相違,然違解經。
W01n0007_p0246a06║  覺天又云:我違何經?
W01n0007_p0246a07║  論:以契經言:想、受等心
W01n0007_p0246a08║所法,依止心故。
W01n0007_p0246a09║  釋曰:論主引經,若唯有心,無心所者,然但應言想、受等心,
W01n0007_p0246a10║即不應言想等心所。又此經言「依止心故」,非心自體還依止心,
W01n0007_p0246a11║能依、所依,相各異故。量云:想等心所,離自所依,定有別體
W01n0007_p0246a12║(宗),依彼轉故(因),如壁持畫(喻)。又違餘經。
W01n0007_p0246a13║  論:又,亦說有貪心等故。
W01n0007_p0246a14║  釋曰:論主又引餘經,如契經言:有貪心、有瞋心、有癡心
W01n0007_p0246a15║等,乃至廣說。如此經言:有貪心者,有彼貪心,名有貪心;心對貪
W01n0007_p0246a16║等,方名有貪,非獨自體而言有彼。由此故知,貪等心所,離心別
W01n0007_p0246a17║有。
W01n0007_p0246a18║  論:由此如前所說諸界大種、所造差別義成。
W01n0007_p0246a19║  釋曰:此論主結成正義。
W01n0007_p0246a20║  論:如是已說大種性等。十八界中,五根、五境十有色界是
W01n0007_p0247a01║所積集,極微聚故。義準餘八非所積集,非極微故。
W01n0007_p0247a02║  釋曰:此有準義十有色界是所積集,頌雖不說,義準可知;
W01n0007_p0247a03║餘之八界非所積集。積集之義,唯在極微,極微眾聚積名積
W01n0007_p0247a04║集。故十色界是所積集。餘如論文。
W01n0007_p0247a05║  論:如是已說所積集等。十八界中,幾能斫?幾所斫?幾
W01n0007_p0247a06║能燒?幾所燒?幾能稱?幾所稱?
W01n0007_p0247a07║  頌曰:  謂唯外四界,能斫及所斫,
W01n0007_p0247a08║  亦所燒能稱,能燒所稱諍。
W01n0007_p0247a09║  論曰:色、香、味、觸,成斧、薪等,此即名為能斫、所斫。
W01n0007_p0247a10║  釋曰:頌言「謂唯外四界能斫及所斫」者,論言遮內四者,簡去
W01n0007_p0247a11║外六界中聲、法二界。言「斧、薪等」者,「等」言通斧及薪二處。
W01n0007_p0247a12║「斧等」等取刀劍,此為能斫;「薪等」等取諸草木等,此為所斫。論
W01n0007_p0247a13║中從勝作如是釋。理實此等少分互通能斫、所斫:亦有刀斧能斫
W01n0007_p0247a14║刀斧,亦有堅硬草木之類能斫刀斧。
W01n0007_p0247a15║  論:何法名斫?
W01n0007_p0247a16║  釋曰:此問也。何以有斯問起?有為之法生已即滅,不得至
W01n0007_p0247a17║於所斫之用,剎那之中生便滅故。若就剎那,亦不可斫。一剎那
W01n0007_p0247a18║中時極促故。若別剎那,義亦不可,前後剎那不相待故。若得
W01n0007_p0247a19║徑停至第二念,即應是常。是以問云:何法名斫。
W01n0007_p0248a01║  論:薪等色聚相逼續生,斧等分隔令各續起,此法名斫。
W01n0007_p0248a02║  釋曰:此答也。故不應執此更別有能、所斫。言「色聚」者,如
W01n0007_p0248a03║一極微,定不可分為之二分。此無斫義,多微聚集方名所斫。「相
W01n0007_p0248a04║逼續生」者,如一事中相續、相離,二義不並,相離法中,亦無斫義,
W01n0007_p0248a05║故所斫義在相續中。聚相續中,斧等分隔,得名為斫。剎那之法,
W01n0007_p0248a06║不假刀斧,自然斷絕,故不名斫。是相續法,斧等分隔令各續起,
W01n0007_p0248a07║即名為斫。且如有法,一類續起,中有異因,隔為二分。以異因
W01n0007_p0248a08║故,有異果生,異類續起。是以色等四外種界,名為能斫。離此非
W01n0007_p0248a09║餘。
W01n0007_p0248a10║  問:若唯聚集及聚相續生,名能、所斫。眼等諸根亦是聚集,
W01n0007_p0248a11║亦相續生,應名斫等。何以說言離色等四餘無斫義?為對此問,
W01n0007_p0248a12║  論:身等色根不名所斫,非可全斷,令成二故。非身根等
W01n0007_p0248a13║可成二分,支分離身則無根故。
W01n0007_p0248a14║  釋曰:離身支分,即無身根,不覺觸故。由此義知,眼等諸根,
W01n0007_p0248a15║不名所斫。
W01n0007_p0248a16║  問:若如是者,如見劓鼻,雖被劓已,卻安本處,封藥附之,後
W01n0007_p0248a17║復如本亦能覺觸。故前所言支分離身便不覺觸。此義如何?
W01n0007_p0248a18║  答:彼異熟根既被截已,更不相續。彼卻續者,是長養根還能
W01n0007_p0248a19║覺觸。
W01n0007_p0248a20║  又問:若說身根不可斷者,現見蜥蜴被截尾已,其尾跳動。若
W01n0007_p0248a21║無身根,動者是何?
W01n0007_p0248a22║  答:彼跳動者,非是身根,唯是風界。動是風用,身根之用,但
W01n0007_p0248a23║是能觸。是故動者不名身根。
W01n0007_p0248a24║  論:又身根等亦非能斫,以淨妙故,如珠寶光。
W01n0007_p0249a01║  釋曰:如說身根不為所斫,亦非能斫,以淨妙故,猶如珠光,不
W01n0007_p0249a02║可斫之分為二分。既非所斫,亦非能斫。聲界亦非能斫、所斫。
W01n0007_p0249a03║非常相續自間斷故,非與色等常相續轉故,無能斫及所斫義。如
W01n0007_p0249a04║能、所斫,能燒、所燒,能稱、所稱,如是六義,七心、法界,六義皆
W01n0007_p0249a05║無。非有質故,非聚故。
W01n0007_p0249a06║  論:如能斫、所斫,體唯外四界。「所燒……能稱」,其體亦爾。
W01n0007_p0249a07║  釋曰:燒者是何?相續色中,火等因緣起於作用,令此變異,
W01n0007_p0249a08║異相續起,名之為燒。眼等諸根非是所燒,以淨妙故,遇火等緣即
W01n0007_p0249a09║便滅盡,非所變異,異相續起。相續起,方名為燒。諸根既無,故
W01n0007_p0249a10║不名燒。
W01n0007_p0249a11║  論:謂唯外四界名「所燒……能稱」,身等色根亦非二事,以淨
W01n0007_p0249a12║妙故,如珠寶光。聲界總非,不相續故。「能燒……所稱」,有異諍
W01n0007_p0249a13║論。謂或有說「能燒……所稱」體亦如前,唯外四界。或復有說唯
W01n0007_p0249a14║有火界可名能燒,所稱為重。
W01n0007_p0249a15║  釋曰:此二師中,前師意云:火界雖即以為能燒,非獨能燒,亦
W01n0007_p0249a16║不離於色、香、味、觸。後師之意就增勝說,雖火界與色、香、味、觸
W01n0007_p0249a17║俱時而有,然能燒用,火界遍增,所稱亦爾,其性遍增。
W01n0007_p0249a18║  問:既六種用唯外四界,有何因故,為能、所斫乃至「能燒……
W01n0007_p0249a19║所稱」差別?
W01n0007_p0249a20║  答:是四界中,火種作用有勝劣義,堅等用勝則為能斫,堅等
W01n0007_p0249a21║用劣則為所斫。「能燒……所稱」,義亦如是。現見斧等猛風濬水
W01n0007_p0249a22║烈火等中堅等增盛,而能壞於木山薪等。如麥豆等,鹽合味,
W01n0007_p0249a23║隨味強盛,舌即先覺。如是色等四界之中,隨大種用有勝劣故,有
W01n0007_p0249a24║能、所斫等。此中能斫、所斫等作用,應知皆是彼外四界,非謂大
W01n0007_p0249a25║種。若言「遍以火界增盛為能燒」者,即應斧等能斫義中,地界遍
W01n0007_p0250a01║增。如是一切,皆應唯是大種作用。由此義故,不應執言唯有火
W01n0007_p0250a02║界可為能燒,所稱唯其性。應知一切,皆外四界,隨應勝劣,即為
W01n0007_p0250a03║能斫、所斫。「能燒……所稱」,義亦如是。
W01n0007_p0250a04║  問:若如是者,論主何以不遮後師所說之義?
W01n0007_p0250a05║  答:論主但約增盛聚義,故不令遮。以此師云:能燒之中,火
W01n0007_p0250a06║界增盛;所稱之中,其性增盛;此二之中,二性稍增。論主微許能
W01n0007_p0250a07║斫之中雖地性增,增非唯地,世間現見正斫之時,斧等刃熱,如彼
W01n0007_p0250a08║亦有火界等增,不同前二,唯火唯其彼中遍盛。其所遮者,遮彼唯
W01n0007_p0250a09║火,不兼外界;其所許者,許彼增盛。故不令遮止。
W01n0007_p0250a10║  上來大門分別十八界有見、無見,及能所稱燒等義竟。
W01n0007_p0250a11║
W01n0007_p0250a12║阿毗達磨俱舍論實義疏 卷第三
W01n0007_p0250a13║〔錄文完〕
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