【經文資訊】大正新脩大藏經 第二十七冊 No. 1545《阿毘達磨大毘婆沙論》CBETA 電子佛典 V1.33 普及版
# Taisho Tripitaka Vol. 27, No. 1545 阿毘達磨大毘婆沙論, CBETA Chinese Electronic Tripitaka V1.33, Normalized Version
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T27n1545_p0040c20║阿毘達磨大毘婆沙論卷第九
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T27n1545_p0040c22║　　　　五百大阿羅漢等造
T27n1545_p0040c23║　　　　三藏法師玄奘奉　詔譯
T27n1545_p0040c24║雜蘊第一中世第一法納息第一之八
T27n1545_p0040c25║若非我我見。於五見何見攝。何見所斷。答
T27n1545_p0040c26║有身見攝。見苦所斷。問何謂非我。答一切
T27n1545_p0040c27║法。問何緣外道於彼計我。答愚去來等作
T27n1545_p0040c28║用事故。彼作是念。若無我者。誰去誰來。誰
T27n1545_p0040c29║住誰坐。誰屈誰申。誰起誰臥。誰見聞嗅嘗觸
T27n1545_p0041a01║憶識。以有我故有此等事。故諸外道於彼
T27n1545_p0041a02║計我。此中有身見攝者顯彼自性。於五取
T27n1545_p0041a03║蘊執有我故。見苦所斷者顯彼對治。見苦
T27n1545_p0041a04║諦時永斷彼故。餘如前說。問薩迦耶見有
T27n1545_p0041a05║二行相。謂我行相。我所行相。即是我見我所
T27n1545_p0041a06║見攝。何故此中唯說我見非我所見。答是
T27n1545_p0041a07║作論者意欲爾故乃至廣說。有作是說。亦應
T27n1545_p0041a08║說彼而不說者。應知此中是有餘說。復有
T27n1545_p0041a09║說者。此中已說我見故應知亦說我所見。
T27n1545_p0041a10║所以者何。以有我故得有我所。以有我見
T27n1545_p0041a11║故得有我所見。以有己見故得有己所
T27n1545_p0041a12║見。以有五我見故。得有十五我所見。以
T27n1545_p0041a13║有我愛故得有我所愛。以有我愚故得
T27n1545_p0041a14║有我所愚。有餘師說。我見是根本是顛倒
T27n1545_p0041a15║性故。此中偏說。我所見非根本。非顛倒性
T27n1545_p0041a16║故此中不說。問善說法者。亦說諸法常有實
T27n1545_p0041a17║體性相。我事而非惡見。何故外道說有實
T27n1545_p0041a18║我便是惡見。答我有二種。一者法我。二者
T27n1545_p0041a19║補特伽羅我。善說法者。唯說實有法我。法
T27n1545_p0041a20║性實有。如實見故不名惡見。外道亦說。實
T27n1545_p0041a21║有補特伽羅我。補特伽羅非實有性。虛妄見
T27n1545_p0041a22║故名為惡見。問何故不說我非我見。答我
T27n1545_p0041a23║實非有。若見非我便為正見。此中唯說
T27n1545_p0041a24║諸惡見趣。是故不說我非我見。若非因因
T27n1545_p0041a25║見。於五見何見攝。何見所斷。答非因謂因
T27n1545_p0041a26║戒禁取攝。見苦所斷。問何謂非因。答自在天
T27n1545_p0041a27║等不平等因。問何緣外道非因謂因。答親近
T27n1545_p0041a28║惡友。聞說自在自性士夫時方空等生諸法
T27n1545_p0041a29║故。如農夫等秋多收實。便作是言。私多未
T27n1545_p0041b01║度天等所與。若生男女。復作是言。是難陀
T27n1545_p0041b02║等天神所與。信自在者。若生男女。便作是
T27n1545_p0041b03║言。毘瑟拏天。矩陛羅等天神所與。如是等類
T27n1545_p0041b04║非因計因。然有情數各別業生。非有情數共
T27n1545_p0041b05║業所生。非自在等邪因所生。此中非因謂
T27n1545_p0041b06║因。戒禁取攝者。顯彼自性。執非親正因為
T27n1545_p0041b07║親正因故。然戒禁取略有二種。一非因計
T27n1545_p0041b08║因。二非道計道。此中但說非因計因。見苦
T27n1545_p0041b09║所斷者顯彼對治。見苦諦時永斷彼故。餘
T27n1545_p0041b10║如前說。問何故此見非見集斷。答果處轉
T27n1545_p0041b11║故。問非因謂因者。亦謗諸法因。何故此見
T27n1545_p0041b12║非邪見攝。答無行相轉名為邪見。此有行
T27n1545_p0041b13║相轉故不名邪見。復有說者。壞實事轉名
T27n1545_p0041b14║為邪見。此乃增益轉故不名邪見。尊者世
T27n1545_p0041b15║友作如是言。若撥無因名為邪見。此非
T27n1545_p0041b16║因計因故不名邪見。於非正因謂正因
T27n1545_p0041b17║故。
T27n1545_p0041b18║若因非因見。於五見何見攝。何見所斷。答
T27n1545_p0041b19║邪見攝。見集所斷。問何謂為因。答業煩惱
T27n1545_p0041b20║等。問何緣外道執內外事無因而生。答不
T27n1545_p0041b21║了內外緣起法故。彼作是念。誰掘河海。誰
T27n1545_p0041b22║積山原。誰纖棘刺。誰畫禽獸。准此一切皆
T27n1545_p0041b23║無因生。故彼頌言。
T27n1545_p0041b24║　誰掘河海積山原　　誰纖棘刺畫禽獸
T27n1545_p0041b25║　世無自在能作者　　故知一切皆無因
T27n1545_p0041b26║此中邪見攝者。顯彼自性。誹謗諸法所從
T27n1545_p0041b27║因故。見集所斷者。顯彼對治。見集諦時永
T27n1545_p0041b28║斷彼故餘如前說。問何故此中謗因邪見見
T27n1545_p0041b29║集所斷。見蘊中說謗因邪見見集道斷。答是
T27n1545_p0041c01║作論者意欲爾故乃至廣說。復次此非了義
T27n1545_p0041c02║說。彼是了義說。此有餘意趣。彼無餘意趣。
T27n1545_p0041c03║此說有餘緣彼說無餘緣。此說依世俗。彼
T27n1545_p0041c04║說依勝義。復次此說少分因。彼說一切因。
T27n1545_p0041c05║此唯說苦因。彼說苦及非苦因。此唯說
T27n1545_p0041c06║顛倒因。彼說顛倒及非顛倒因。此唯說生
T27n1545_p0041c07║果因。彼說生果不生果因。復次謗集邪見撥
T27n1545_p0041c08║無因體亦撥因義。謗道邪見唯撥因體不
T27n1545_p0041c09║撥因義。言涅槃無因是正非邪故。此中
T27n1545_p0041c10║唯說謗因邪見故。見集所斷非見道所斷。
T27n1545_p0041c11║若有無見於五見何見攝。何見所斷。答邪見
T27n1545_p0041c12║攝。此有四種。若謂無苦見苦所斷。若謂無集
T27n1545_p0041c13║見集所斷。若謂無滅見滅所斷。若謂無道見
T27n1545_p0041c14║道所斷。問何謂為有。答四聖諦。問何緣外道
T27n1545_p0041c15║撥無四諦。答彼執有我故便撥無四諦。彼
T27n1545_p0041c16║作是言色等五蘊是我非苦。便撥苦諦。我
T27n1545_p0041c17║無有因便撥集諦。我常不滅便撥滅諦。我
T27n1545_p0041c18║無對治便撥道諦。如善說法者。知色等五
T27n1545_p0041c19║蘊是苦非我便信苦諦。此苦有因便信集
T27n1545_p0041c20║諦。此苦可滅便信滅諦。苦有對治便信道
T27n1545_p0041c21║諦。此中邪見攝者。顯彼自性。撥無實有四
T27n1545_p0041c22║聖諦故。此有四種。廣說乃至。若謂無道。見
T27n1545_p0041c23║道所斷者。顯彼對治。見四諦時永斷彼故。
T27n1545_p0041c24║餘如前說應知此中謗苦諦者。有二種謗。
T27n1545_p0041c25║一謗物體。二謗果義。謗集諦者。有二種
T27n1545_p0041c26║謗。一謗物體。二謗因義。謗滅諦者。唯
T27n1545_p0041c27║謗物體不謗果義。有作是說。亦謗果義。
T27n1545_p0041c28║謗道諦者。唯謗物體不謗因義。有作
T27n1545_p0041c29║是說。亦謗因義。有作是說。亦謗因果。有
T27n1545_p0042a01║作是說。謗道諦者。唯謗作用。問何故邪
T27n1545_p0042a02║見不緣虛空及非擇滅。答若法是蘊是蘊因。
T27n1545_p0042a03║是蘊滅是蘊對治。邪見則緣虛空非擇滅。非
T27n1545_p0042a04║蘊非蘊因。非蘊滅非蘊對治故彼不緣。
T27n1545_p0042a05║復次若法是苦是苦因。是苦滅是苦對治。邪
T27n1545_p0042a06║見則緣。虛空非擇滅。非苦非苦因。非
T27n1545_p0042a07║苦滅非苦對治故彼不緣。如苦苦因等。應
T27n1545_p0042a08║知病癰箭惱重擔及彼因等亦爾。復次若法
T27n1545_p0042a09║是雜染清淨事。邪見則緣。虛空非擇滅非
T27n1545_p0042a10║雜染清淨事故彼不緣。復次若法是無漏正
T27n1545_p0042a11║見所緣。邪見則緣。虛空非擇滅非無漏正見
T27n1545_p0042a12║所緣故彼不緣。如無漏正見對治邪見。應
T27n1545_p0042a13║知無漏智明決定信等對非智等亦爾。復次
T27n1545_p0042a14║若法如此岸彼岸中流船筏。邪見則緣。虛空
T27n1545_p0042a15║非擇滅非如此岸彼岸中流船筏故彼不
T27n1545_p0042a16║緣。復次若法有因果義。邪見則緣。虛空非
T27n1545_p0042a17║擇滅無因果義故彼不緣。復次若法是欣厭
T27n1545_p0042a18║事。邪見則緣。虛空非擇滅非欣厭事故彼不
T27n1545_p0042a19║緣。復次若法能為損益。邪見則緣。虛空非
T27n1545_p0042a20║擇滅不能損益故彼不緣。問撥無虛空非
T27n1545_p0042a21║擇滅者為緣何法。答即緣虛空非擇滅名。
T27n1545_p0042a22║所以者何。撥無彼者無深重心。如謗雜染
T27n1545_p0042a23║清淨事故。問此是何智。答此是欲界修所斷
T27n1545_p0042a24║中。無覆無記邪行相智。然諸有者。有說二
T27n1545_p0042a25║種。一實物有。謂蘊界等。二施設有。謂男女
T27n1545_p0042a26║等。有說三種。一相待有。謂如是事。待此故
T27n1545_p0042a27║有。待彼故無。二和合有。謂如是事。在此處
T27n1545_p0042a28║有在彼處無。三時分有。謂如是事。此時分
T27n1545_p0042a29║有彼時分無。有說五種。一名有。謂龜毛兔角
T27n1545_p0042b01║空花鬘等。二實有。謂一切法各住自性。三假
T27n1545_p0042b02║有。謂瓶衣車乘軍林舍等。四和合有。謂於諸
T27n1545_p0042b03║蘊和合施設補特伽羅五相待有。謂此彼岸
T27n1545_p0042b04║長短事等。
T27n1545_p0042b05║若無有見於五見何見攝。何見所斷。答此非
T27n1545_p0042b06║見是邪智。問此若非見云何乃言若無有見。
T27n1545_p0042b07║有作是說。此中應言若無有見於五見何
T27n1545_p0042b08║見攝。何見所斷。答有身見攝。見苦所斷。復
T27n1545_p0042b09║有說者。此中應言若無有慧。於五見何見
T27n1545_p0042b10║攝。何見所斷。答此非見是邪智。或有說者
T27n1545_p0042b11║此中應言。若無有見此非見。五見中不說
T27n1545_p0042b12║故。如是說者。應如文說。所以者何。為問
T27n1545_p0042b13║答故。為成問答。雖無此理。而作是說。如
T27n1545_p0042b14║十門品作是問言。三無漏根諸無為法。是
T27n1545_p0042b15║幾隨眠之所隨增。答言。無有隨眠隨增。此
T27n1545_p0042b16║亦如是。問此邪智是何。答此是欲界修所斷
T27n1545_p0042b17║中。無覆無記邪行相智。如於杌起人想。及
T27n1545_p0042b18║於人起杌想。於非道起道想。於道起非
T27n1545_p0042b19║道想。如是等有餘師說。如是邪智。亦有染
T27n1545_p0042b20║污能起慢類。梵王住此作如是言。我是大
T27n1545_p0042b21║梵諸梵中尊。我能造化能生世間。為世間
T27n1545_p0042b22║父。此說非理。所以者何。見所斷心不能發
T27n1545_p0042b23║起身語業故。由此前說於理為善。謂是欲
T27n1545_p0042b24║界修所斷中無覆無記邪行相智。問若爾智
T27n1545_p0042b25║蘊所說。當云何通。如說。云何邪智。謂染污
T27n1545_p0042b26║慧。答邪智有二種。一染污。二不染污。染污
T27n1545_p0042b27║者無明相應。不染污者無明不相應。如於
T27n1545_p0042b28║杌起人想等。染污者聲聞獨覺俱能斷盡亦
T27n1545_p0042b29║不現行。不染污者。聲聞獨覺雖能斷盡而
T27n1545_p0042c01║猶現行。唯有如來畢竟不起。煩惱習氣
T27n1545_p0042c02║俱永斷故。由此獨稱正等覺者。染污邪智。
T27n1545_p0042c03║由勝義故名為邪智。不染污者。由世俗故
T27n1545_p0042c04║得邪智名。非由勝義。煩惱邪法不相應故。
T27n1545_p0042c05║後智蘊中所說邪智是勝義者。今說世俗故
T27n1545_p0042c06║不相違。
T27n1545_p0042c07║　　發智大毘婆沙論雜蘊第一中智納息
T27n1545_p0042c08║　　第二之一
T27n1545_p0042c09║頗有一智知一切法耶。如是等章及解章
T27n1545_p0042c10║義。既領會已。次應廣釋。問何故作此論。答
T27n1545_p0042c11║為止他宗顯己義故。謂或有執。心心所法
T27n1545_p0042c12║能了自性。如大眾部彼作是說。智等能了
T27n1545_p0042c13║為自性故。能了自他。如燈能照為自性
T27n1545_p0042c14║故。能照自他。或復有執。心心所法能了相
T27n1545_p0042c15║應。如法密部彼作是說。慧等能了相應受
T27n1545_p0042c16║等。或復有執。心心所法。能了俱有。如化
T27n1545_p0042c17║地部彼作是說。慧有二種。俱時而生。一相
T27n1545_p0042c18║應。二不相應。相應慧知不相應者。不相應
T27n1545_p0042c19║慧知相應者。或復有執。補特伽羅能了諸
T27n1545_p0042c20║法。如犢子部彼作是說。補特伽羅能知非
T27n1545_p0042c21║智。為止如是他宗異執顯自所說。諸心心
T27n1545_p0042c22║所。不了自性。相應俱有。補特伽羅性不可得。
T27n1545_p0042c23║故作斯論。復次勿為止他及顯己義。然諸
T27n1545_p0042c24║法相。理應分別。饒益有情故造斯論。頗有
T27n1545_p0042c25║一智知一切法耶。答無。若此智生一切法
T27n1545_p0042c26║非我。此智何所不知。答不知自性及此相
T27n1545_p0042c27║應俱有諸法。此中不知自性者。即止大
T27n1545_p0042c28║眾部執。不知相應諸法者。即止法密部
T27n1545_p0042c29║執。不知俱有諸法者。即止化地部執。
T27n1545_p0043a01║言智能知。即止犢子部執。又於此中有問
T27n1545_p0043a02║有答。有難有通。頗有一智知一切法。耶者
T27n1545_p0043a03║是問。答無者是答。若此智生一切法非我。此
T27n1545_p0043a04║智何所不知者是難。答不知自性及此相應
T27n1545_p0043a05║俱有諸法者是通。問此中誰問誰答。誰難誰
T27n1545_p0043a06║通。答分別論者問。應理論者答。分別論者難。
T27n1545_p0043a07║應理論者通。有說。弟子問師答。弟子難師
T27n1545_p0043a08║通。有說。此中無別現問難者。但本論師。為
T27n1545_p0043a09║辯法相假設賓主。此中一智者。謂一剎那
T27n1545_p0043a10║智。由此不知自性。相應俱有諸法。若作是
T27n1545_p0043a11║問。於十智中。頗有一智知一切法耶。應
T27n1545_p0043a12║答言有。謂世俗智。如是問於九八七六五
T27n1545_p0043a13║四三二智中。頗有一智知一切法耶。答有。
T27n1545_p0043a14║謂世俗智。若即於此世俗智中。作如是問。
T27n1545_p0043a15║頗二剎那頃知一切法耶。答有。謂此智初剎
T27n1545_p0043a16║那頃。除其自性相應俱有。餘悉能知。第二剎
T27n1545_p0043a17║那。亦知前自性相應俱有法。故答言有。今
T27n1545_p0043a18║此唯問一剎那智。故答言無。問何緣自性
T27n1545_p0043a19║不知自性。答勿有因果。能作所作。能成所
T27n1545_p0043a20║成。能引所引。能生所生。能屬所屬。能轉所
T27n1545_p0043a21║轉。能相所相。能覺所覺。無差別過。是故自性
T27n1545_p0043a22║不知自性。有說。自性於自性。無益無損。無
T27n1545_p0043a23║養無害。無成無壞。無增無減。無聚無散。無因
T27n1545_p0043a24║無等無間。無所緣。無增上。諸法自性。不觀
T27n1545_p0043a25║自性。但於他性能作諸緣。是故自性不知
T27n1545_p0043a26║自性。有說。世間現見。指端不自觸。刀刃不
T27n1545_p0043a27║自割。瞳子不自見。壯士不自負。是故自性
T27n1545_p0043a28║不知自性。尊者世友說曰。何故自性不知
T27n1545_p0043a29║自性。答非境界故。復次若自性知自性者。
T27n1545_p0043b01║世尊不應安立二緣生於六識。謂眼及色
T27n1545_p0043b02║為緣生眼識。乃至意及法為緣生意識。復
T27n1545_p0043b03║次若自性知自性者。世尊不應安立三和
T27n1545_p0043b04║合觸。謂眼及色為緣。生眼識三和合故。觸
T27n1545_p0043b05║乃至廣說。復次若自性知自性者。世尊不
T27n1545_p0043b06║應安立邪見。謂彼邪見若能自知我是邪
T27n1545_p0043b07║見便為正見。如說。邪見若能自觀是邪見
T27n1545_p0043b08║者。應名正見非謂邪見。復次若自性知自
T27n1545_p0043b09║性者。不應建立惡心遍體皆是不善。以了
T27n1545_p0043b10║自體非邪僻故。復次若自性知自性者。不
T27n1545_p0043b11║應建立能取所取。能知所知。能覺所覺。境
T27n1545_p0043b12║有境。行相所緣。根根義等。復次若自性知
T27n1545_p0043b13║自性者。則四念住應無差別。以身念住即
T27n1545_p0043b14║法念住。乃至心念住即法念住故。復次若自
T27n1545_p0043b15║性知自性者。四聖諦智應無差別。以苦智
T27n1545_p0043b16║即道智。乃至滅智即道智故。復次若自性知
T27n1545_p0043b17║自性者。則宿住隨念智應不說有。以彼即
T27n1545_p0043b18║知現世事故。復次若自性知自性者。則他
T27n1545_p0043b19║心智應不說有。以彼亦知自心所故。大德
T27n1545_p0043b20║說曰。若自性知自性者。則應不知他性。
T27n1545_p0043b21║於自性轉故。若自性知他性者。則應不
T27n1545_p0043b22║知自性。於他性轉故。若知自性及他性
T27n1545_p0043b23║者。云何而知。如知自性是自性。知他性亦
T27n1545_p0043b24║爾耶。如知他性是他性。知自性亦爾耶。若
T27n1545_p0043b25║如知自性是自性。知他性亦爾者。則知自
T27n1545_p0043b26║性是自性。可是正。知他性是自性應是
T27n1545_p0043b27║邪。若如知他性是他性。知自性亦爾者。則
T27n1545_p0043b28║知他性是他性。可是正知自性是他性應
T27n1545_p0043b29║是邪。若爾應無邪正二智體相差別若一時
T27n1545_p0043c01║知自性是自性。知他性是他性者。則應一
T27n1545_p0043c02║智有二解用。解用別故體亦應別。體既各
T27n1545_p0043c03║別。應非一智。一有情身二智並起不應正
T27n1545_p0043c04║理勿有此失。是故自性不知自性。問若爾
T27n1545_p0043c05║大眾部所說喻云何通。答不必須通。彼非
T27n1545_p0043c06║素怛纜毘奈耶阿毘達磨攝故。又不可以
T27n1545_p0043c07║世俗現喻難賢聖法。賢聖法異世俗法異故。
T27n1545_p0043c08║若必須通。應說喻過。喻既有過。所喻不
T27n1545_p0043c09║成。如燈無根無所緣慮非有情數。智亦
T27n1545_p0043c10║應爾。如燈是色極微所成。智亦應爾。既不
T27n1545_p0043c11║如是。云何為喻。又彼許燈是照性不。若是
T27n1545_p0043c12║照性復何須照。若非照性體應是闇不應
T27n1545_p0043c13║名燈。破闇名燈寧非照性。故不應執燈
T27n1545_p0043c14║能自照。由此所喻。亦不得成。問何緣不知
T27n1545_p0043c15║相應諸法。答同一所緣。俱時轉故。謂一有情
T27n1545_p0043c16║心心所法。於一境界俱時而轉。理無展轉
T27n1545_p0043c17║互相緣義。譬如多人集在一處。或同觀下。
T27n1545_p0043c18║或共觀空。理必不能互相見面。心心所法
T27n1545_p0043c19║亦復如是。若智能知相應受者。彼受為能
T27n1545_p0043c20║緣自體不。若緣自體。則有前說緣自性過。
T27n1545_p0043c21║若不能緣。則心心所應俱時起。不同所緣
T27n1545_p0043c22║勿有此失。故不能知相應諸法。問何緣不
T27n1545_p0043c23║知俱有諸法。答極相近故。如籌霑取安繕
T27n1545_p0043c24║那藥置於眼中。極相近故眼不能見此亦
T27n1545_p0043c25║如是。問何等名為俱有諸法。答此隨轉色。
T27n1545_p0043c26║及此隨轉不相應行。西方諸師作如是說。
T27n1545_p0043c27║與慧俱生諸蘊相續。自身攝者是俱有法。
T27n1545_p0043c28║彼說非理。所以者何。若爾眼識應不能取
T27n1545_p0043c29║自身諸色。餘識亦爾。彼作是說。五識能取
T27n1545_p0044a01║自身中境意識不能。若爾意識應不能取
T27n1545_p0044a02║一切境界便為非理。復有餘過。苦法智忍
T27n1545_p0044a03║應不現觀自身俱生諸蘊相續。若爾便為
T27n1545_p0044a04║於自諦境少分現觀。彼作是言。苦法智忍
T27n1545_p0044a05║於自諦境少分現觀。亦無有失。苦法智生
T27n1545_p0044a06║盡現觀故。如道法智忍於自諦境。雖少分
T27n1545_p0044a07║現觀而無有失。道法智生盡現觀故。彼言
T27n1545_p0044a08║非理。所以者何。苦道現觀義各異故。謂欲界
T27n1545_p0044a09║繫見道所斷。一一邪見總謗一切法智品道。
T27n1545_p0044a10║道法智忍。設唯於一法智品道得現觀者。
T27n1545_p0044a11║亦能總斷能謗邪見。況除自性相應俱有。餘
T27n1545_p0044a12║並現觀薩迦耶見。於五取蘊。執我我所。或
T27n1545_p0044a13║總或別。苦法智忍。若於自諦不盡現觀。
T27n1545_p0044a14║應有別緣薩迦耶見。爾時不斷不現觀彼所
T27n1545_p0044a15║執境故。薩迦耶見。若不斷盡彼為上首見
T27n1545_p0044a16║苦所斷諸餘煩惱。亦應不斷。若爾不應名
T27n1545_p0044a17║於自諦得真現觀。若於苦諦不得現觀。
T27n1545_p0044a18║於集滅道亦應不得。如是便無究竟解脫。
T27n1545_p0044a19║勿有此過故不應說苦法智忍。不觀自
T27n1545_p0044a20║身俱生諸法。又若爾者。便與本論前說相
T27n1545_p0044a21║違。如說。若緣此法起苦法智忍。即緣此
T27n1545_p0044a22║法起世第一法。世第一法既能總緣欲界
T27n1545_p0044a23║五蘊。苦法智忍何為不能。是故應知前說
T27n1545_p0044a24║為善。問補特伽羅何緣不知。答彼如兔角
T27n1545_p0044a25║不可得故。謂一切法無我有情補特伽羅。
T27n1545_p0044a26║命者生者能養育者。作者受者。唯空行聚。
T27n1545_p0044a27║是故無有補特伽羅。能知諸法。
T27n1545_p0044a28║頗有一識了一切法耶。乃至廣說。問何
T27n1545_p0044a29║故作此論。答為止他宗顯己義故。謂或
T27n1545_p0044b01║有執。識即是智唯長一字所謂毘字。為
T27n1545_p0044b02║止彼宗顯識與智其體各別。如契經言。智
T27n1545_p0044b03║相應識。或執六識各別所緣。如五識身所緣
T27n1545_p0044b04║各別。如是意識但緣法處。為止彼宗顯示
T27n1545_p0044b05║意識緣十二處。如契經說。一切皆是意識所
T27n1545_p0044b06║緣。或有執智緣一切法識不能爾。為止
T27n1545_p0044b07║彼宗顯識與智俱能總別緣一切法。或
T27n1545_p0044b08║有執智緣自相共相。識唯緣自相。為止
T27n1545_p0044b09║彼宗顯智與識俱緣二相。或有執智緣同
T27n1545_p0044b10║分不同分境。識唯緣同分境。為止彼宗
T27n1545_p0044b11║顯智與識俱緣二分。或有執智緣三世境
T27n1545_p0044b12║及非世境。識唯緣現在境。為止彼宗顯
T27n1545_p0044b13║智與識俱緣三世及非世境。或有執智通緣
T27n1545_p0044b14║五蘊及非蘊境。識唯緣色。為止彼宗顯
T27n1545_p0044b15║智與識俱緣五蘊及非蘊境。或有執智緣
T27n1545_p0044b16║自相續及他相續。識唯緣自相續。為止彼
T27n1545_p0044b17║宗顯智與識俱緣自他。或有執智緣內外
T27n1545_p0044b18║處。識唯緣外處。為止彼宗顯智與識俱
T27n1545_p0044b19║緣內外。或有執智緣有漏無漏。識唯緣有
T27n1545_p0044b20║漏。為止彼宗顯智與識俱緣二種。或有執
T27n1545_p0044b21║智緣有為無為。識唯緣有為。為止彼宗
T27n1545_p0044b22║顯智與識俱緣二種。或有執智唯是道支。
T27n1545_p0044b23║識唯是有支。如犢子部。以契經說正見是
T27n1545_p0044b24║道。支行緣識故。為止彼宗顯智與識俱
T27n1545_p0044b25║通二支。但隨強說。或有執智與識不俱。如
T27n1545_p0044b26║譬喻者。為止彼宗顯智與識有俱時生。
T27n1545_p0044b27║由此因緣故造斯論。
T27n1545_p0044b28║問何故此中智後說識。答是作論者意欲爾
T27n1545_p0044b29║故乃至廣說。有說。此是經論舊法。謂契
T27n1545_p0044c01║經說。尊者摩訶俱瑟恥羅。往詣尊者舍利
T27n1545_p0044c02║子所。先問。智者何故名智。後問識者何故
T27n1545_p0044c03║名識。舍利子言。能知故名智。能了故名識。
T27n1545_p0044c04║品類足論先說所知後說所識。先說智門
T27n1545_p0044c05║後說識門。達磨難提亦作是說。若於是處
T27n1545_p0044c06║有智識轉。當知必有勝事成辦。故此亦於
T27n1545_p0044c07║智後說識。有說。俱是根本法故。謂一切清
T27n1545_p0044c08║淨品中智為根本。一切雜染品中識為根本。
T27n1545_p0044c09║清淨品勝是故前說。有說。俱是上首法故。
T27n1545_p0044c10║如契經說。明為上首無量善法皆得生長。
T27n1545_p0044c11║識為上首諸雜染法皆得生長。諸善法勝是
T27n1545_p0044c12║故前說。有說。俱是所依趣故。如契經說。應
T27n1545_p0044c13║依趣智不依趣識。又說。五根各別所行。各
T27n1545_p0044c14║別境界。意根於彼所行境界俱能領受。意根
T27n1545_p0044c15║皆為彼所依趣。智依趣勝是故前說。有說。
T27n1545_p0044c16║俱是有所緣故。十二處中二有所緣。謂意
T27n1545_p0044c17║處法處。此中說智。即總顯有所緣法處。說
T27n1545_p0044c18║識即顯意處法處法多。是故前說。有說。此
T27n1545_p0044c19║中說心心所法故。謂若說智則總顯諸
T27n1545_p0044c20║心所法。若說識則顯心心所法多。是故前
T27n1545_p0044c21║說。
T27n1545_p0044c22║頗有一識了一切法耶。答無。若此識生一
T27n1545_p0044c23║切法非我。此識何所不了。答不了自性及
T27n1545_p0044c24║此相應俱有識法。此中破執。問答難通釋本
T27n1545_p0044c25║文等准前應說。問此中所說緣一切法。非
T27n1545_p0044c26║我行相。由何契經知有如是緣一切法非
T27n1545_p0044c27║我行相耶。答如契經說。
T27n1545_p0044c28║　若時以慧觀　　一切法非我
T27n1545_p0044c29║　爾時能厭苦　　是道得清淨
T27n1545_p0045a01║由此契經。知有如是緣一切法非我行相。
T27n1545_p0045a02║問此經為說緣一切法非我行相。為說緣
T27n1545_p0045a03║苦諦非我行相耶。設爾何失。若說緣一
T27n1545_p0045a04║切法非我行相者。云何復言爾時厭苦。若
T27n1545_p0045a05║說緣苦諦非我行相者。云何說觀一切法
T27n1545_p0045a06║非我。有作是言。此經中說緣一切法非我
T27n1545_p0045a07║行相。問云何復言爾時厭苦。答此頌前半。
T27n1545_p0045a08║說緣一切法非我行相。後半說緣苦諦非
T27n1545_p0045a09║我行相。有說。前半說修觀時。後半說現觀
T27n1545_p0045a10║時。有說。前半說聞思修所成慧。後半唯說
T27n1545_p0045a11║修所成慧。有說。前半說有漏慧。後半說無
T27n1545_p0045a12║漏慧。如有漏無漏。世間出世間。有味無味。
T27n1545_p0045a13║耽嗜依出離依。墮界不墮界。順取非順取。應
T27n1545_p0045a14║知亦爾。有說。前半說同相作意。後半說別
T27n1545_p0045a15║相作意。有餘師說。此經但說緣苦諦非我
T27n1545_p0045a16║行相。問云何說觀一切法非我。答一切有
T27n1545_p0045a17║二種。謂一切一切。少分一切。此中但說少分
T27n1545_p0045a18║一切。餘處亦說少分一切。如世尊說。一切
T27n1545_p0045a19║熾然。非無漏法有熾然義。此中亦爾。此中
T27n1545_p0045a20║雖不說緣一切法非我行相。而餘經說。如
T27n1545_p0045a21║世尊說。一切行無常。一切法無我。涅槃寂
T27n1545_p0045a22║靜。評曰。隨有經證。或無經證。然決定有
T27n1545_p0045a23║緣一切法非我行相。謂瑜伽師。於修觀位
T27n1545_p0045a24║起此行相。故此中說。問亦有空行相。能緣
T27n1545_p0045a25║一切法。此中何故不說耶。答是作論者意欲
T27n1545_p0045a26║爾故。乃至廣說。有說。應說而不說者。當知
T27n1545_p0045a27║此義有餘。有說。非我行相其義決定。是故
T27n1545_p0045a28║偏說。謂空行相義不決定。以一切法有義
T27n1545_p0045a29║故。空約他性故。有義故。不空約自性故。
T27n1545_p0045b01║非我行相無不決定。以約自他俱無我故。
T27n1545_p0045b02║由此尊者世友說言。我不定說諸法皆空。
T27n1545_p0045b03║定說一切法皆無我。問若非我行相。與空行
T27n1545_p0045b04║相。俱能緣一切法者。此二行相有何差別。
T27n1545_p0045b05║答非我行相對治我見。空行相對治我所見。
T27n1545_p0045b06║如對治我見我所見。對治己見己所見。五
T27n1545_p0045b07║我見十五我所見。我行相我所行相。我執我
T27n1545_p0045b08║所執。我愛我所愛。我愚我所愚。應知亦爾。
T27n1545_p0045b09║有說。觀蘊非我。是非我行相。觀蘊中無我。
T27n1545_p0045b10║是空行相。如觀蘊非我蘊中無我。觀界界
T27n1545_p0045b11║中。觀處處中。應知亦爾。有說。於非有觀
T27n1545_p0045b12║非有。是非我行相。於有觀非有。是空行相。
T27n1545_p0045b13║有說。於無觀無。是非我行相。於有觀無。
T27n1545_p0045b14║是空行相。有說。觀自性空。是非我行相。觀
T27n1545_p0045b15║所行空。是空行相。有說。觀體不自在。是非
T27n1545_p0045b16║我行相。觀內無士夫。是空行相。是謂二種
T27n1545_p0045b17║行相差別。問何故有漏非我行相。緣一切
T27n1545_p0045b18║法。無漏非我行相。唯緣苦諦耶。答有漏
T27n1545_p0045b19║非我行相。非煩惱對治故。能緣一切法。無
T27n1545_p0045b20║漏非我行相。是煩惱對治故。不緣一切法。
T27n1545_p0045b21║非一切法順煩惱性故。有說。有漏非我行
T27n1545_p0045b22║相。非顛倒對治故。能緣一切法。無漏非我行
T27n1545_p0045b23║相。是顛倒對治故。不緣一切法。非一切
T27n1545_p0045b24║法順顛倒性故。有說。有漏非我行相。無分
T27n1545_p0045b25║齊緣故。若緣一切法。無漏非我行相。有分齊
T27n1545_p0045b26║緣故。不緣一切法。緣我見境為非我故。
T27n1545_p0045b27║有說。有漏非我行相。修觀時勝故。能緣一
T27n1545_p0045b28║切法。以修觀時觀一切法為非我故。無漏
T27n1545_p0045b29║非我行相。現觀時勝故不緣一切法。以
T27n1545_p0045c01║現觀時但緣苦諦為非我故。現觀位中別
T27n1545_p0045c02║觀諦故。由此因緣。有漏非我行相。能緣一
T27n1545_p0045c03║切法。無漏非我行相。但緣苦諦。問有漏非我
T27n1545_p0045c04║行相。亦不能緣一切法。以不能緣自性
T27n1545_p0045c05║相應俱有法故。云何乃言緣一切法。答依
T27n1545_p0045c06║多分說故無有過。謂所緣者猶如大地。四
T27n1545_p0045c07║大海水。蘇迷盧山。太虛空量所。不緣者。猶
T27n1545_p0045c08║如芥子大海一渧。妙高一塵。虛空蚊處。故
T27n1545_p0045c09║無有失。有說。以此有漏非我行相。二剎
T27n1545_p0045c10║那頃緣一切法。故作是說。非如無漏非
T27n1545_p0045c11║我行相。雖多剎那。亦不能緣一切法盡。
T27n1545_p0045c12║有說。有漏非我行相。一剎那頃。亦緣一切
T27n1545_p0045c13║所應。緣法自性。相應俱有諸法。非所緣故。
T27n1545_p0045c14║不應為責。由此因緣。如是有漏非我行相。
T27n1545_p0045c15║雖言一切法皆非我。而非顛倒。
T27n1545_p0045c16║說一切有部發智大毘婆沙論第九卷