【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_p0241b18║
T27n1545_p0241b19║阿毘達磨大毘婆沙論卷第四十
T27n1545_p0241b20║七
T27n1545_p0241b21║
T27n1545_p0241b22║　　　　五百大阿羅漢等造
T27n1545_p0241b23║　　　　三藏法師玄奘奉　詔譯
T27n1545_p0241b24║結蘊第二中不善納息第一之二
T27n1545_p0241b25║有三不善根。謂貪不善根。瞋不善根。癡不善
T27n1545_p0241b26║根。問此三不善根以何為自性。答以十五
T27n1545_p0241b27║事為自性。謂貪瞋不善根各欲界五部為十
T27n1545_p0241b28║事。癡不善根欲界四部及見苦所斷一分為
T27n1545_p0241b29║五事。謂欲界繫見集滅道修所斷癡全是不
T27n1545_p0241c01║善立不善根。見苦所斷癡有十種。即五見疑
T27n1545_p0241c02║貪瞋慢俱不共無明以為第十。於中八種是
T27n1545_p0241c03║不善故立不善根。身邊二見相應無明是無
T27n1545_p0241c04║記故非不善根。問根是因義身邊二見相應
T27n1545_p0241c05║無明既是一切不善法因。何故不立不善根
T27n1545_p0241c06║耶答若法體是不善能為一切不善法因者
T27n1545_p0241c07║立不善根。身邊二見相應無明雖是一切不
T27n1545_p0241c08║善法因。而體是無記故非不善根。由此三不
T27n1545_p0241c09║善根以十五事為自性。已說自性所以今
T27n1545_p0241c10║當說。問何故名不善根。不善根是何義。答
T27n1545_p0241c11║於諸不善法。能生能養能增能益能攝能持
T27n1545_p0241c12║能滋長義。是不善根義。尊者世友作如是
T27n1545_p0241c13║說。於諸不善法。為因為種子為轉為隨
T27n1545_p0241c14║轉為等起為攝益義是不善根義。大德說
T27n1545_p0241c15║曰。於諸不善法。為本為能植為轉為隨轉
T27n1545_p0241c16║能攝益義是不善根義。問若不善因義是不善
T27n1545_p0241c17║根義。前生不善五蘊與後生未生不善五蘊
T27n1545_p0241c18║為因。前生十不善業道與後生未生十不
T27n1545_p0241c19║善業道為因。前生不善三十四隨眠與後生
T27n1545_p0241c20║未生不善三十四隨眠為因。如是等不善法
T27n1545_p0241c21║皆應立不善根。何故但說三不善根。尊者
T27n1545_p0241c22║世友作如是說。此是世尊觀所化者宜聞
T27n1545_p0241c23║法故有餘略說。脅尊者言。佛知諸法性相
T27n1545_p0241c24║勢用餘不能知。若法應立不善根。者則便
T27n1545_p0241c25║立之故不應責。尊者妙音作如是說。大師
T27n1545_p0241c26║知此貪瞋癡三於諸不善為因勢用偏重偏
T27n1545_p0241c27║近故立為根。復次不善法中。此三最勝名義
T27n1545_p0241c28║勝故偏立為根。復次不善法中。此三難斷難
T27n1545_p0241c29║破難越故偏立根。復次不善法中。此三過重
T27n1545_p0242a01║過多過盛故偏立根。復次此三近障三種善
T27n1545_p0242a02║根。是三善根增上怨敵。是故偏立為不善根。
T27n1545_p0242a03║復次離欲染時此三極作留難障礙如守
T27n1545_p0242a04║獄卒。是故偏立為不善根。復次諸不善法此
T27n1545_p0242a05║為上首。猶如猛將在軍前行由此勢力諸
T27n1545_p0242a06║餘不善皆得生長故偏立根。復次諸不善法。
T27n1545_p0242a07║此三為因為根為導為集為緣為等起為
T27n1545_p0242a08║能作為主為本故立為根。因者如種故根
T27n1545_p0242a09║者堅牢故導者能引故集者能生故緣者能助
T27n1545_p0242a10║故等起者能發生故能作者能長養故主者能
T27n1545_p0242a11║攝受故本者能為依故。復次以此三法具
T27n1545_p0242a12║五義故立不善根餘法不爾。謂此三法通
T27n1545_p0242a13║五部遍六識。是隨眠性能發麤惡身語業。
T27n1545_p0242a14║斷善根時為強加行。通五部者。謂通見苦
T27n1545_p0242a15║乃至修所斷。此簡五見及疑。遍六識者謂眼
T27n1545_p0242a16║識乃至意識相應。此簡慢是隨眠性者。謂貪
T27n1545_p0242a17║不善根是欲貪隨眠性。瞋不善根是瞋恚隨
T27n1545_p0242a18║眠性癡不善根是無明隨眠性。此簡諸纏煩
T27n1545_p0242a19║惱垢等。能發麤惡身語業者。如契經說。貪
T27n1545_p0242a20║瞋癡生一切麤惡身語意業。斷善根時為強
T27n1545_p0242a21║加行者。如施設論說。諸斷善根云何而斷。
T27n1545_p0242a22║以何行相斷。謂如有一是極猛利貪瞋癡
T27n1545_p0242a23║類乃至廣說。此二俱釋不善根義。問增上邪
T27n1545_p0242a24║見能斷善根。何故不立不善根耶。答斷善
T27n1545_p0242a25║加行及正斷時此三皆勝故立為根。邪見唯
T27n1545_p0242a26║於斷善時勝非加行位故不立根。謂諸內
T27n1545_p0242a27║外染淨事業。加行時難。究竟時易。如諸菩薩
T27n1545_p0242a28║見老病死逼惱世間。為救濟故初發無上
T27n1545_p0242a29║正等覺心。由此心故三無數劫。修習百千
T27n1545_p0242b01║難行苦行無有留礙常不退轉。初菩提心
T27n1545_p0242b02║甚為難得。非後盡智無生智時。所修未來三
T27n1545_p0242b03║界善法。是故邪見非不善根。復次斷善根時
T27n1545_p0242b04║此三為轉亦為隨轉故立為根。邪見非轉
T27n1545_p0242b05║亦非隨轉故不立根。有作是說。斷善根時
T27n1545_p0242b06║貪瞋但為轉。癡亦為隨轉故立為根。邪見
T27n1545_p0242b07║但為隨轉非轉究竟時易故不立根。復次
T27n1545_p0242b08║邪見所以能斷善根。應知皆由貪瞋癡力。
T27n1545_p0242b09║是故但立貪等為根。謂不善根摧伏善法。
T27n1545_p0242b10║令無勢力羸劣衰損。然後邪見能斷善根。
T27n1545_p0242b11║復次先說具五義者立不善根。邪見不爾。謂
T27n1545_p0242b12║唯四部意識相應雖是隨眠性。而不能發
T27n1545_p0242b13║麤惡身語業見所斷心於身語業。非近因等
T27n1545_p0242b14║起剎那等起故。非斷善時為強加行。是故
T27n1545_p0242b15║邪見非不善根。由前五義總簡諸餘不善
T27n1545_p0242b16║五蘊。謂不善色蘊五義皆無。不善受想識蘊。
T27n1545_p0242b17║及非隨眠纏垢相應行蘊雖通五部遍六
T27n1545_p0242b18║識能發麤惡身語業。而闕餘二義。不善不
T27n1545_p0242b19║相應行蘊雖通五部而闕後四義。諸隨眠
T27n1545_p0242b20║中五見及疑。雖是隨眠性而闕餘四義。慢
T27n1545_p0242b21║雖通五部是隨眠性能發麤惡身語業。而
T27n1545_p0242b22║闕餘二義。十纏中惛沈掉舉無慚無愧。雖通
T27n1545_p0242b23║五部遍六識能發麤惡身語業。而闕餘二
T27n1545_p0242b24║義。睡眠雖通五部而闕餘四義。忿覆惡作
T27n1545_p0242b25║嫉慳。雖亦能發麤惡身語業。而闕餘四義。
T27n1545_p0242b26║諂誑憍害恨惱。是煩惱等流故名煩惱垢。
T27n1545_p0242b27║雖亦能發麤惡身語業。而闕餘四義。故皆
T27n1545_p0242b28║不立為不善根。復次貪瞋癡三。是業增上根
T27n1545_p0242b29║本集故立不善根。如契經說。迦邏摩。當知
T27n1545_p0242c01║貪瞋癡三是業根本集。應知此經依增上說。
T27n1545_p0242c02║餘非增上故不立根。復次貪瞋癡三盡故
T27n1545_p0242c03║業盡故立為根。如契經說。貪瞋癡盡故諸業
T27n1545_p0242c04║亦隨盡。此經亦依增上義說。復次貪瞋癡三
T27n1545_p0242c05║展轉相引。展轉相助故立為根。如契經說。
T27n1545_p0242c06║貪能起瞋瞋能起貪無明助二。應知亦從
T27n1545_p0242c07║貪瞋而起。復次此於三受多隨增故立不
T27n1545_p0242c08║善根。餘法不爾。如說於樂受貪隨增。於苦
T27n1545_p0242c09║受瞋隨增。於不苦不樂受癡隨增。問於一
T27n1545_p0242c10║一受一切隨增。何故此中作如是說。答從
T27n1545_p0242c11║多分故作如是說。謂於樂受貪多隨增。於
T27n1545_p0242c12║苦受瞋多隨增。於不苦不樂受癡多隨增。
T27n1545_p0242c13║復次貪依樂受而起。以樂受為根本。造多
T27n1545_p0242c14║惡行引多苦果。瞋依苦受而起。以苦受
T27n1545_p0242c15║為根本。造多惡行引多苦果。癡依不苦
T27n1545_p0242c16║不樂受而起。以不苦不樂為根本。造多惡
T27n1545_p0242c17║行引多苦果。故作是說。復次此三佛說是
T27n1545_p0242c18║違順故立不善根。餘法不爾。謂契經說。諸
T27n1545_p0242c19║有情類由違順力多興鬥諍。如諸天眾與
T27n1545_p0242c20║阿素洛由違順力數起鬥諍。亦如邏摩邏
T27n1545_p0242c21║伐拏等為私多等起諸鬥諍。因斯殺害無
T27n1545_p0242c22║量有情。當知皆是由違順力。違者謂瞋貪
T27n1545_p0242c23║名為順。問此中何故不說癡耶。答癡即在
T27n1545_p0242c24║此二分中攝。已說違順則已說癡。若諸有
T27n1545_p0242c25║情不愚癡者。為天妙境尚不造惡。況為人
T27n1545_p0242c26║間及惡趣境。而興鬥諍造諸惡業。因斯流
T27n1545_p0242c27║轉受苦無窮。復次略現煩惱梯蹬門故。說
T27n1545_p0242c28║不善根唯有三種。謂諸煩惱三品所攝貪品
T27n1545_p0242c29║瞋品癡品為三。如契經說。佛告梵志。若諸
T27n1545_p0243a01║有情為二十一煩惱染心。雖自執有真實
T27n1545_p0243a02║淨法得畢竟淨。而墮惡趣受下賤身。大德
T27n1545_p0243a03║法救於彼經中。攝諸煩惱皆入三品。謂貪
T27n1545_p0243a04║瞋癡三品差別說一則說彼品一切。如說貪
T27n1545_p0243a05║品瞋品癡品。如是親品怨品中品。有恩品有
T27n1545_p0243a06║怨品無二品。適意品不適意品非二品應知
T27n1545_p0243a07║亦爾。復次由三不善根起十惡業道墮十
T27n1545_p0243a08║惡處是故偏說。云何三不善根起十惡業道。
T27n1545_p0243a09║如契經說。殺生有三種。謂貪瞋癡生乃至邪
T27n1545_p0243a10║見應知亦爾。施設論亦說三不善根是十惡
T27n1545_p0243a11║業道生長因本。云何由彼墮十惡處。如契
T27n1545_p0243a12║經說。殺生業道若習若修若多所作。能令眾
T27n1545_p0243a13║生當墮地獄傍生鬼界。廣說乃至邪見亦爾。
T27n1545_p0243a14║施設論亦說殺生業道。若習若修若多所作。
T27n1545_p0243a15║最上品者墮無間地獄。次微劣者墮大炎熱
T27n1545_p0243a16║地獄。次微劣者墮炎熱地獄。次微劣者墮大
T27n1545_p0243a17║號叫地獄。次微劣者墮號叫地獄。次微劣者
T27n1545_p0243a18║墮眾合地獄。次微劣者墮黑繩地獄。次微劣
T27n1545_p0243a19║者墮等活地獄。次微劣者墮傍生趣。最微劣
T27n1545_p0243a20║者墮餓鬼界。廣說乃至邪見亦爾。復次若世
T27n1545_p0243a21║尊說為內垢者立不善根。餘法不爾。如契
T27n1545_p0243a22║經說。內垢有三。謂貪瞋癡。如說內垢內怨
T27n1545_p0243a23║內嫌內賊亦爾。復次若世尊說有增減者立
T27n1545_p0243a24║不善根。餘法不爾。如契經說。云何貪增瞋增
T27n1545_p0243a25║癡增。云何貪減瞋減癡減。於餘煩惱不說
T27n1545_p0243a26║增減。是故不立為不善根。復次若說增上
T27n1545_p0243a27║退因緣者立不善根。餘法不爾。如說苾芻
T27n1545_p0243a28║苾芻尼等。若自觀見貪瞋癡增。應自了知
T27n1545_p0243a29║退諸善法。復次若佛說為煩惱障者立不
T27n1545_p0243b01║善根。餘法不爾。如說云何名煩惱障。謂有
T27n1545_p0243b02║一類貪瞋癡三。數數現行增上猛利。復次若
T27n1545_p0243b03║世尊說彼為塵者立不善根。餘法不爾。如
T27n1545_p0243b04║契經說。塵有三種謂貪瞋癡。如說為塵根
T27n1545_p0243b05║栽垢穢熱惱毒箭火刺刀毒癰病亦爾。是故
T27n1545_p0243b06║立三不善根。
T27n1545_p0243b07║問三不善根云何現起。答若心起貪瞋則不
T27n1545_p0243b08║起。若心起瞋貪則不起。此二心起決定有
T27n1545_p0243b09║癡。所以者何。貪瞋行相更互相違癡不爾
T27n1545_p0243b10║故。貪行相歡。瞋行相慼。無明行相俱不相
T27n1545_p0243b11║違。復次貪現起時令身增益攝持身故。瞋
T27n1545_p0243b12║現起時令身損減毀壞身故。癡於此二俱
T27n1545_p0243b13║不相違。復次貪起令身柔軟調適。欣樂所
T27n1545_p0243b14║緣。若愛前境晝夜觀之無厭足故。瞋起令
T27n1545_p0243b15║身麤澀剛強。憎背所緣。若憎前境乃至不欲
T27n1545_p0243b16║舉眼看故。癡於二事俱不相違。
T27n1545_p0243b17║三不善根皆通五部亦遍六識。所以者何
T27n1545_p0243b18║若不善根唯見所斷。則修所斷不善應無根
T27n1545_p0243b19║而生。若不善根唯修所斷則見所斷不善
T27n1545_p0243b20║應無根而生。故不善根定通五部。若不善根
T27n1545_p0243b21║唯在意地。則五識中不善應無根而生。若
T27n1545_p0243b22║不善根唯在五識。則意地不善應無根而
T27n1545_p0243b23║生。故不善根定遍六識。若貪俱起諸不善心
T27n1545_p0243b24║由二根故說名有根。謂貪及彼相應無明。
T27n1545_p0243b25║若瞋俱起諸不善心由二根故說名有根。謂
T27n1545_p0243b26║瞋及彼相應無明。餘惑俱起諸不善心由一
T27n1545_p0243b27║根故說名有根。謂唯無明。
T27n1545_p0243b28║問多處說根。謂有處說有身見為根。或有
T27n1545_p0243b29║處說世尊為根。或有處說欲為根。或有處
T27n1545_p0243c01║說不放逸為根。或有處說自性為根。此諸
T27n1545_p0243c02║根名義何差別。答說有身見為根者依諸
T27n1545_p0243c03║見趣。謂執我我所故六十二見趣生長。說
T27n1545_p0243c04║世尊為根者依所說法。謂唯佛能說雜染
T27n1545_p0243c05║清淨繫縛解脫流轉還滅等諸妙法門。說欲
T27n1545_p0243c06║為根者依集善法。謂要有欲能集諸善。說
T27n1545_p0243c07║不放逸為根者依守善法。謂不放逸故能
T27n1545_p0243c08║守護諸善。諸放逸者雖有善法而復退壞。
T27n1545_p0243c09║說自性為根者依不捨自體。謂一切法
T27n1545_p0243c10║以自性為根不失自體。問若爾無為法亦
T27n1545_p0243c11║應名有根。答若依此義諸無為法說名
T27n1545_p0243c12║有根亦無有過。有說。有處說自性為根者
T27n1545_p0243c13║依同類因。謂同類因與後生未生自性類法
T27n1545_p0243c14║為同類因故。問苦法智忍及俱起法應名
T27n1545_p0243c15║無根。答此雖無同類因而為他同類因。諸
T27n1545_p0243c16║無為法則不如是。有作是說。苦法智忍及
T27n1545_p0243c17║俱起法雖無同類因。而有相應俱有因故
T27n1545_p0243c18║不名無根法。評曰應作是說。此中自體說
T27n1545_p0243c19║名自性。無處說因為自性故。
T27n1545_p0243c20║有三漏。謂欲漏有漏無明漏問此三漏以何
T27n1545_p0243c21║為自性。答以百八事為自性。謂欲漏以欲
T27n1545_p0243c22║界四十一事為自性。則貪五瞋五慢五見十二
T27n1545_p0243c23║疑四纏十。有漏以色無色界五十二事為自
T27n1545_p0243c24║性。即貪十慢十見二十四疑八。無明漏以三
T27n1545_p0243c25║界十五事為自性。即欲色無色界各五部無
T27n1545_p0243c26║明由此三漏以百八事為自性。品類足說。
T27n1545_p0243c27║云何欲漏謂欲界除無明諸餘結縛隨眠隨
T27n1545_p0243c28║煩惱纏是名欲漏。云何有漏謂色無色界除
T27n1545_p0243c29║無明諸餘結縛隨眠隨煩惱纏是名有漏。云
T27n1545_p0244a01║何無明漏謂三界無知是名無明漏。彼言應
T27n1545_p0244a02║理若作是說緣三界無知是名無明漏。則
T27n1545_p0244a03║應不攝無漏緣無明。問身語惡行為是隨
T27n1545_p0244a04║煩惱。非隨煩惱耶。設爾何失。若是隨煩惱
T27n1545_p0244a05║此中何故不說。若非隨煩惱。識身足論當
T27n1545_p0244a06║云何通。如彼說身語惡行是不善非結非
T27n1545_p0244a07║縛非隨眠是隨煩惱非纏應棄應捨應斷
T27n1545_p0244a08║應遍知能生後苦異熟。有作是說。身語惡
T27n1545_p0244a09║行是隨煩惱。問若爾此中何故不說。答應說
T27n1545_p0244a10║而不說者當知此義有餘。復次若法是隨煩
T27n1545_p0244a11║惱亦是纏者此中說之。身語惡行雖是隨煩
T27n1545_p0244a12║惱而非纏故此中不說。復有說者。身語惡
T27n1545_p0244a13║行非隨煩惱。問識身足論當云何通。答識身
T27n1545_p0244a14║足論應作是說。身語惡行是不善非結非縛
T27n1545_p0244a15║非隨眠非隨煩惱非纏。乃至廣說。而彼論
T27n1545_p0244a16║說是隨眠煩惱者以身語惡行為隨煩惱
T27n1545_p0244a17║所擾惱故亦名隨煩惱。問若爾彼亦為結
T27n1545_p0244a18║所繫乃至為纏所纏亦應名結乃至名纏。
T27n1545_p0244a19║答理亦應然而不說者應知彼是有餘之
T27n1545_p0244a20║說。復次彼論為現異聞異說。由異說故義
T27n1545_p0244a21║則易解。復次彼論為現二門二略二階二蹬
T27n1545_p0244a22║二炬二明二文二影。由斯門等二義俱通。
T27n1545_p0244a23║如彼自性非結等故名非結等。亦非隨煩
T27n1545_p0244a24║惱自性故應名非隨煩惱。如彼為隨煩惱
T27n1545_p0244a25║所擾惱故名隨煩惱。亦為結所繫乃至纏
T27n1545_p0244a26║所纏故應名為結乃至名纏。彼但為現二
T27n1545_p0244a27║門等故。各彰一說二義俱通是故三漏以
T27n1545_p0244a28║百八事為其自性。已說自性所以今當說
T27n1545_p0244a29║問何故名漏。漏是何義。答留住義淹貯義
T27n1545_p0244b01║流派義禁持義魅惑義醉亂義是漏義。留
T27n1545_p0244b02║住義是漏義者。誰令有情留住欲界色無
T27n1545_p0244b03║色界。所謂諸漏。淹貯義是漏義者。如濕器中
T27n1545_p0244b04║淹貯種子便能生芽。如是有情煩惱器中
T27n1545_p0244b05║淹貯業種能生後有。流派義是漏義者如
T27n1545_p0244b06║泉出水乳房出乳。如是有情從六處門諸
T27n1545_p0244b07║漏流派。禁持義是漏義者。如人為他所禁
T27n1545_p0244b08║持故不能隨意遊適四方。如是有情為諸
T27n1545_p0244b09║煩惱所禁持故循環諸界諸趣諸生。不得
T27n1545_p0244b10║自在趣涅槃界。[魅-未+勿]惑義是漏義者。如人為
T27n1545_p0244b11║鬼之所[魅-未+勿]惑。不應說而說不應作而作不
T27n1545_p0244b12║應思而思。如是有情為諸煩惱所[魅-未+勿]惑故
T27n1545_p0244b13║起身語意三種惡行。醉亂義是漏義者。如人
T27n1545_p0244b14║多飲根莖枝葉花果等酒即便醉亂。不了應
T27n1545_p0244b15║作不應作事無慚無愧顛倒放逸。如是有情
T27n1545_p0244b16║飲煩惱酒不了應作不應作事無慚無愧
T27n1545_p0244b17║顛倒放逸。聲論者說阿薩臘縛者。薩臘縛是
T27n1545_p0244b18║流義。阿是分齊義。如言天雨阿波吒梨。或
T27n1545_p0244b19║施財食阿旃荼羅阿言顯此乃至彼義。如是
T27n1545_p0244b20║煩惱流轉有情乃至有頂故名為漏。
T27n1545_p0244b21║問若留住義是漏義者。諸業亦有留住功
T27n1545_p0244b22║能。如契經說。二因二緣留諸有情久住生
T27n1545_p0244b23║死。謂煩惱業。由煩惱業為種子故生死難
T27n1545_p0244b24║斷難破難滅。有人八歲或十歲時斷煩惱
T27n1545_p0244b25║盡得阿羅漢。但由業力仍住生死。或九十
T27n1545_p0244b26║歲有至百年。何故唯說煩惱為漏不說
T27n1545_p0244b27║業耶。答應說而不說者當知此義有餘。復
T27n1545_p0244b28║次業不定故謂或有業留諸有情久住生死。
T27n1545_p0244b29║或復有業令諸有情對治生死煩惱。不爾
T27n1545_p0244c01║故獨名漏復次業以煩惱為根本故。謂定
T27n1545_p0244c02║無有不斷煩惱而捨諸業。是故唯說煩
T27n1545_p0244c03║惱為漏復次業由煩惱勢力引故但說煩
T27n1545_p0244c04║惱是漏非業。有煩惱盡而壽住者亦由煩
T27n1545_p0244c05║惱餘勢力故。如以泥團擲壁雖乾而不墮
T27n1545_p0244c06║者應知此是濕時餘力。復次煩惱盡故而般
T27n1545_p0244c07║涅槃非由業盡故業非漏。諸阿羅漢業積
T27n1545_p0244c08║如山後蘊不續般涅槃故。問何故欲界諸煩
T27n1545_p0244c09║惱等除無明立欲漏。色無色界諸煩惱除
T27n1545_p0244c10║無明立有漏。三界無明立無明漏耶。答先
T27n1545_p0244c11║作是說留住義是漏義。欲界有情所以住
T27n1545_p0244c12║欲界者由彼期心於欲。喜樂於欲欽羨於
T27n1545_p0244c13║欲希望於欲思求於欲尋訪於欲耽湎於
T27n1545_p0244c14║欲。是故欲界煩惱等除無明立欲漏。色無
T27n1545_p0244c15║色界有情所以住色無色界者。由彼期心
T27n1545_p0244c16║於有。喜樂於有欽羨於有希望於有思求
T27n1545_p0244c17║於有尋訪於有耽湎於有。是故色無色界
T27n1545_p0244c18║煩惱除無明立有漏。三界有情所以期心
T27n1545_p0244c19║欲有。乃至耽湎欲有而住三界者皆由無
T27n1545_p0244c20║知之力。是故三界無明立無明漏。復次欲界
T27n1545_p0244c21║有情雖亦求有而多求欲。是故欲界煩惱等
T27n1545_p0244c22║除無明立欲漏。色無色界有情全不求欲
T27n1545_p0244c23║但求於有。有作是說。雖亦求欲而多求
T27n1545_p0244c24║有。是故色無色界煩惱除無明立有漏。三
T27n1545_p0244c25║界有情所以多求欲及有者由無知力。是
T27n1545_p0244c26║故三界無明立無明漏。復次若界有成有壞
T27n1545_p0244c27║是界所生煩惱等除無明立欲漏。若界有
T27n1545_p0244c28║成無壞是界所生煩惱除無明立有漏。三
T27n1545_p0244c29║靜慮地雖亦有成有壞而第四靜慮及無色
T27n1545_p0245a01║界有成無壞故從多說。若界有成有壞及
T27n1545_p0245a02║界有成無壞。有情住者由無知力。是故三
T27n1545_p0245a03║界無明立無明漏。有餘但釋立有漏因。謂
T27n1545_p0245a04║住於此有求彼有。若住於彼無求此有。
T27n1545_p0245a05║故彼煩惱除無明立有漏。譬喻論師但立
T27n1545_p0245a06║二漏。謂無明漏及有愛漏。二際緣起之根本
T27n1545_p0245a07║故。謂無明是前際緣起根本。有愛是後際緣
T27n1545_p0245a08║起根本。問彼云何釋經三漏耶。答彼說有
T27n1545_p0245a09║愛有二種。謂有不善有無記。有有異熟
T27n1545_p0245a10║有無異熟。有感二果有感一果。有無慚
T27n1545_p0245a11║無愧相應。有無慚無愧不相應諸不善有異
T27n1545_p0245a12║熟感二果。無慚無愧相應者立欲漏。由此
T27n1545_p0245a13║愛故欲界餘煩惱等除無明亦名欲漏。諸
T27n1545_p0245a14║無記無異熟感一果。無慚無愧不相應者立
T27n1545_p0245a15║有漏。由此愛故色無色界餘煩惱除無明
T27n1545_p0245a16║亦名有漏。問何故由愛餘煩惱等除無明
T27n1545_p0245a17║名欲漏及有漏耶。答以愛難斷難破難越過
T27n1545_p0245a18║重過多過盛。能令界別地別部別。由愛勢
T27n1545_p0245a19║力生諸煩惱。乃至廣說愛之過患。是故由
T27n1545_p0245a20║愛餘煩惱等得二漏名。問何故三界無明別
T27n1545_p0245a21║立無明漏耶。脅尊者曰。佛知諸法性相勢用
T27n1545_p0245a22║無有錯謬。若法堪任獨立漏者便獨立漏。
T27n1545_p0245a23║若不堪任獨立漏者便共立漏故不應責。
T27n1545_p0245a24║復次前已說漏是留住義。無餘煩惱留諸有
T27n1545_p0245a25║情久住生死如無明者。故獨立漏。尊者妙
T27n1545_p0245a26║音作如是說。佛知無明留諸有情久住
T27n1545_p0245a27║生死。勢力速疾尤重親近過餘煩惱。故獨立
T27n1545_p0245a28║漏。復次因無明故於所知境有愛恚癡故
T27n1545_p0245a29║獨立漏。復次由無明故令諸有情不知前
T27n1545_p0245b01║際不知後際不知前後際。不知內不知
T27n1545_p0245b02║外不知內外。不知業不知果不知業果。
T27n1545_p0245b03║不知善行不知惡行。不知因不知從因
T27n1545_p0245b04║生法。不知佛法僧寶。不知苦集滅道不知
T27n1545_p0245b05║善不善法。不知有罪無罪。不知應修不應
T27n1545_p0245b06║修。不知勝劣不知黑白。於總別緣起緣生
T27n1545_p0245b07║諸法及六觸處。無實智見有黑闇癡。是故
T27n1545_p0245b08║獨立無明為漏。復次無明難離有大過患
T27n1545_p0245b09║故獨立漏。貪雖難離而無大過患。瞋雖有
T27n1545_p0245b10║大過患而非難離。慢等俱無故共立漏。復
T27n1545_p0245b11║次經說無明為諸惡首故獨立漏。如說無
T27n1545_p0245b12║明為上首為前相故。生無量種惡不善法。
T27n1545_p0245b13║復於其中無慚無愧。復次無明自體尤重作
T27n1545_p0245b14║業尤重故獨立漏。自體尤重者。謂與一切煩
T27n1545_p0245b15║惱相應亦有不共。作業尤重者。謂共一切煩
T27n1545_p0245b16║惱作業亦獨作業。餘煩惱等則不如是。復次
T27n1545_p0245b17║經說。無明為惡趣本故獨立漏。如說。
T27n1545_p0245b18║　諸此世他世　　顛墜惡趣者
T27n1545_p0245b19║　皆無明為本　　亦貪欲為因
T27n1545_p0245b20║復次經說。無明名為浪耆故獨立漏。如契
T27n1545_p0245b21║經說。苾芻當知真實浪耆即無明是。謂有毒
T27n1545_p0245b22║蟲名為浪耆自身既盲生子亦盲彼若螫他
T27n1545_p0245b23║亦令他盲。無明亦爾。自既盲暗令相應法
T27n1545_p0245b24║亦成盲暗。若在有情相續中起亦令盲暗。
T27n1545_p0245b25║復次無明在三界緣一界生愚。謂無色界
T27n1545_p0245b26║四蘊在九地緣一地生愚。謂非想非非想
T27n1545_p0245b27║處四蘊有九品緣一品生愚。謂非想非非
T27n1545_p0245b28║想處下下品四蘊故獨立漏。問餘他界地遍
T27n1545_p0245b29║行隨眠應如無明各獨立漏。答無明偏多
T27n1545_p0245c01║故獨立漏。謂有九種他界地緣遍行無明。即
T27n1545_p0245c02║邪見等七種相應及二不共。邪見見取疑但
T27n1545_p0245c03║有二。戒取唯一故不應難。復次無明是諸
T27n1545_p0245c04║煩惱上首周普遍行故獨立漏。上首者。謂無
T27n1545_p0245c05║明覆故於四聖諦不樂不忍昏迷不了。如
T27n1545_p0245c06║飢餓人先遇麤食飽餐噉已。於後雖得種
T27n1545_p0245c07║種餚饌而不甘樂。如是有情無明麤食久
T27n1545_p0245c08║蘊心中。後時雖遇四諦美食而不甘樂。由
T27n1545_p0245c09║不樂故便生猶豫。謂此是苦為非苦耶。乃
T27n1545_p0245c10║至是道為非道耶。如是無明引生猶豫一
T27n1545_p0245c11║切猶豫能引決定。若遇正說得正決定。便
T27n1545_p0245c12║知有苦乃至有道。若遇邪說得邪決定便
T27n1545_p0245c13║謂無苦乃至無道。如是猶豫引生邪見。彼
T27n1545_p0245c14║作是念。若無四諦決定有我及有我所。如
T27n1545_p0245c15║是邪見引生身見。復作是念。此我我所為
T27n1545_p0245c16║斷為常。若見所執相似相續便謂為常即
T27n1545_p0245c17║是常見。若見所執變壞不續便謂為斷即是
T27n1545_p0245c18║斷見。如是身見引生邊見。彼於三見隨計
T27n1545_p0245c19║一種能得清淨解脫出離即是戒取。如是
T27n1545_p0245c20║邊見引生戒取。復作是念。如是三見既得
T27n1545_p0245c21║清淨解脫出離便為最勝即是見取。如是
T27n1545_p0245c22║戒取引生見取。彼愛自見憎恚他見。於自他
T27n1545_p0245c23║見稱量起慢。如是無明於引隨眠最為上
T27n1545_p0245c24║首。由隨眠故引起十纏。謂忿嫉纏是瞋等
T27n1545_p0245c25║流。覆纏有說是貪等流。有餘師說。是癡等流
T27n1545_p0245c26║應作是說。是二等流。或貪名利覆藏自罪。
T27n1545_p0245c27║或由無知覆藏罪故。惛沈睡眠及無愧纏
T27n1545_p0245c28║是癡等流。掉舉與慳及無慚纏是貪等流。惡
T27n1545_p0245c29║作纏是疑等流。隨眠亦引六煩惱垢。謂害恨
T27n1545_p0246a01║垢是瞋等流。惱垢是見取等流。誑憍垢是貪
T27n1545_p0246a02║等流。諂垢是五見等流。如是無明復為上
T27n1545_p0246a03║首引生纏垢。周普者從無間獄乃至有頂
T27n1545_p0246a04║皆可得故。又異生位見位修位皆成就故。
T27n1545_p0246a05║又於諸法自相共相皆迷起故。遍行者非以
T27n1545_p0246a06║無明一剎那起。能緣五部為五部因五部
T27n1545_p0246a07║隨增說名遍行。但由無明遍一切處同類
T27n1545_p0246a08║起故說名遍行。謂與遍行隨眠俱起即名
T27n1545_p0246a09║遍行。與不遍行隨眠俱起名不遍行。自界
T27n1545_p0246a10║他界自地他地有漏無漏緣有為無為緣亦如
T27n1545_p0246a11║是說。與諸煩惱俱起和合。如團中膩如麻
T27n1545_p0246a12║中油故名遍行。由此無明具上三義故獨
T27n1545_p0246a13║立漏。如契經說。彼由非理作意起故。欲漏
T27n1545_p0246a14║有漏無明漏。未生者便生已生者倍復增廣。
T27n1545_p0246a15║問有爾所煩惱生。還爾所煩惱滅。一剎那後
T27n1545_p0246a16║必不住故。云何而說三漏生已倍增廣耶。
T27n1545_p0246a17║答依下中上漸增說故。謂下品生已為中品
T27n1545_p0246a18║緣。中品生已為上品緣。故作是說。復次依
T27n1545_p0246a19║等無間緣說倍復增廣。謂下品煩惱生已。
T27n1545_p0246a20║與中品為等無間緣。中品煩惱生已。與上
T27n1545_p0246a21║品為等無間緣。故作是說。復次依同類遍
T27n1545_p0246a22║行因說倍復增廣。謂下品煩惱生已與中品
T27n1545_p0246a23║為二因。中品煩惱生已與上品為二因。故
T27n1545_p0246a24║作是說。復次依取果與果說倍復增廣。謂
T27n1545_p0246a25║下品煩惱生已能取能與中品果。中品煩惱
T27n1545_p0246a26║生已能取能與上品果。故作是說。尊者世友
T27n1545_p0246a27║作如是說。非煩惱多說倍增廣。依彼生已
T27n1545_p0246a28║不復還墮未生位中。故作是說。復次依彼
T27n1545_p0246a29║生已不復還墮未來世中。故作是說。復次
T27n1545_p0246b01║依數數生故作是說。謂一煩惱生已復起非
T27n1545_p0246b02║理作意。不依對治便生第二。復生第三乃
T27n1545_p0246b03║至百千故作是說。復次依漸猛利故作是
T27n1545_p0246b04║說。謂下煩惱生已復起非理作意。不依對
T27n1545_p0246b05║治便生中品復生上品展轉增盛。故作是
T27n1545_p0246b06║說。復次依隨境轉故作是說。謂隨緣一色
T27n1545_p0246b07║等境界煩惱生已。由彼復起非理作意不
T27n1545_p0246b08║依對治更緣聲等生諸煩惱。故作是說。
T27n1545_p0246b09║大德說曰。依一有中纏多行故說倍增廣。謂
T27n1545_p0246b10║具縛者從無間獄乃至有頂煩惱皆等自地
T27n1545_p0246b11║煩惱無增減故。然有現行不現行者。若起
T27n1545_p0246b12║非理作意不依對治便數現行。若起如理
T27n1545_p0246b13║作意依對治者便不現行。故作是說。
T27n1545_p0246b14║如契經說。漏有七種為害熱惱。謂或有漏
T27n1545_p0246b15║是見所斷乃至廣說。問勝義漏有三種。謂欲
T27n1545_p0246b16║漏有漏無明漏。何故於此說七漏耶。答此
T27n1545_p0246b17║中漏具亦說漏聲。如諸經中於彼彼具亦
T27n1545_p0246b18║說彼彼如前廣說。脅尊者曰。佛說法已有
T27n1545_p0246b19║異所化來至會中。如來憐愍以別文句復
T27n1545_p0246b20║說七漏令彼得解。復次佛說三漏利根已
T27n1545_p0246b21║解。為鈍根者復說七漏。如利鈍根因力緣
T27n1545_p0246b22║力內力外力內思惟力外聞法力。開智說智
T27n1545_p0246b23║應知亦爾尊者望滿作如是說。佛此中說
T27n1545_p0246b24║二勝義漏。謂見所斷及修所斷見所斷漏以
T27n1545_p0246b25║自名說。修所斷漏依對治說。彼對治有二
T27n1545_p0246b26║種。謂伏對治及斷對治。於中前五依伏對
T27n1545_p0246b27║治。最後一種依斷對治。故說七漏。
T27n1545_p0246b28║如契經說。正知見彼得阿羅漢果時從欲
T27n1545_p0246b29║有無明漏心得解脫。問離欲界染時從欲
T27n1545_p0246c01║漏心得解脫。離有頂染時從有漏無明漏
T27n1545_p0246c02║心得解脫。佛何故說正知見彼得阿羅漢
T27n1545_p0246c03║果時從欲等三漏心得解脫。答此中於已
T27n1545_p0246c04║解脫亦說今解脫聲。此即於近以遠聲說。
T27n1545_p0246c05║如說今者從何所來。又如餘處已斷說斷
T27n1545_p0246c06║已入說入已受說受。此亦如是。復次依欲
T27n1545_p0246c07║有漏雙究竟滅故作是說。復次依證三漏
T27n1545_p0246c08║一味斷得故作是說。復次依集漏斷故作
T27n1545_p0246c09║是說。復次依滅作證故作是說。如說得阿
T27n1545_p0246c10║羅漢果時九十八隨眠滅作證。復次依得
T27n1545_p0246c11║無學治彼法智故作是說。復次依得無學
T27n1545_p0246c12║離彼繫性故作是說。復次依相續斷故作
T27n1545_p0246c13║是說。謂無始來數斷欲漏二漏續起今斷二
T27n1545_p0246c14║漏無復相續。復次依斷彼緣故作是說。謂
T27n1545_p0246c15║無始來二漏與彼作三種緣。今斷二漏彼
T27n1545_p0246c16║緣永斷。復次依厭對治故作是說。謂彼證
T27n1545_p0246c17║得第四果時總厭三漏我無始來為彼誑惑
T27n1545_p0246c18║心不解脫。今得解脫深生厭離。問爾時五
T27n1545_p0246c19║蘊皆得解脫。何故但說心解脫耶。答心於
T27n1545_p0246c20║五蘊最勝故說。謂若說勝亦已說餘如王
T27n1545_p0246c21║得脫眷屬亦爾。復次以心為首總說五蘊
T27n1545_p0246c22║皆得解脫。復次以依心故名心所法。以心
T27n1545_p0246c23║大故名大地法故但說心。復次修他心智
T27n1545_p0246c24║無間道時但緣心故作如是說。心諸勝事
T27n1545_p0246c25║如餘廣說。
T27n1545_p0246c26║說一切有部發智大毘婆沙論卷第四十七