【經文資訊】大正新脩大藏經 第三十二   No. 1657《手杖論》

【版本記錄】CBETA 電子佛典 V1.0 (Big5) 普及版０完成日期＞12/01/1999

【編輯說明】本資料庫由中華電子佛典協會，CBETA－依大正新脩大藏經所編輯

【原始資料】蕭  國大德提供０維習安大德提供之高麗藏 CD 經文０日本 SAT 組織提供０北美某大德提供

【其□事項】本資料庫可自由免費流通０詳細內容請參  【中華電子佛典協會資料庫基本介紹】(http://ccbs.ntu.edu.tw/cbeta/result/cbintr.htm)

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# Taisho Tripitaka Vol. 32, No. 1657 手杖論

# CBETA Chinese Electronic Tripitaka V1.0 (Big5) Normalized Version, Release Date: 12/01/1999

# Distributor: Chinese Buddhist Electronic Text Association (CBETA)

# Source material obtained from: Text as provided by Mr. Hsiao Chen-Kuo, Tripitaka Koreana as provided by Mr. Christian Wittern, Text as provided by SAT, Japan, Text as provided by Anonymous, USA

# Distributed free of charge. For details please read at http://ccbs.ntu.edu.tw/cbeta/result/cbintr_e.htm

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T32n1657_p0505b02□

T32n1657_p0505b03□

T32n1657_p0505b04□  No. 1657

T32n1657_p0505b05□手杖論一卷

T32n1657_p0505b06□

T32n1657_p0505b07□    尊者釋迦稱造

T32n1657_p0505b08□    大唐三藏法師義淨奉  詔譯

T32n1657_p0505b09□世間一類有情爲無慧解便生邪執□由彼沈

T32n1657_p0505b10□淪生憐愍故□今造斯論□頌曰

T32n1657_p0505b11□  設於平坦道  有步步  蹶

T32n1657_p0505b12□  爲此等愚蒙  談□手杖論

T32n1657_p0505b13□論曰□一一世尊出現於世□而便寂滅阿僧企

T32n1657_p0505b14□耶諸有情類□然諸有情無有終際□猶若虛空□

T32n1657_p0505b15□無邊性故□此是世親菩薩之所述理邊□謂斷

T32n1657_p0505b16□割爾許數量□是一義故□爲遮此故□故曰無

T32n1657_p0505b17□邊□所言終者□是盡了義□爲此便無所立能立

T32n1657_p0505b18□不相離過□宗言無終□因云無邊□是宗一分

T32n1657_p0505b19□過也□有異論者作如是說□許未曾有新生有

T32n1657_p0505b20□情□猶如神村□如彼計云□如林薄等雖有

T32n1657_p0505b21□多斫伐等費見□殘已而更新生□因無窮盡□

T32n1657_p0505b22□由斯定許別有未曾新起有情□略詮述故□如

T32n1657_p0505b23□略詮中作如是說□因問致答□命藥軍曰□有

T32n1657_p0505b24□舊有情□有新  生□如是廣說□是故決定應

T32n1657_p0505b25□如是許□若異此者□如油麻等聚無新添數

T32n1657_p0505b26□而損減必定見其有終盡故□爾者如若許有

T32n1657_p0505b27□未曾有情今始新起□此卽便成許其生死有

T32n1657_p0505b28□最初也□若許有始彼卽便有無因之過□旣許

T32n1657_p0505b29□無因一切皆應無因而有□此是阿遮利耶之

T32n1657_p0505c01□本意也□彼復於此而爲答曰□由有於子造相

T32n1657_p0505c02□屬業□善不善二法等種子□阿陀那識□刺羅

T32n1657_p0505c03□等事□此謂最初□而得生起□旣屬着已□由近

T32n1657_p0505c04□善惡自造諸業而入流轉□或出涅槃□斯乃善

T32n1657_p0505c05□順緣生道理□卽是僧塞迦羅八底也□毘若

T32n1657_p0505c06□南婆薄八底也□社底旣有斯義□如何强逼許

T32n1657_p0505c07□有新生有情□論者便成生死有最初失□有別

T32n1657_p0505c08□論者曰□此非雅答□何爲也□若容有新生□彼

T32n1657_p0505c09□便有增剩□由增待其減□初者是無因□若云

T32n1657_p0505c10□此新有情曾不了知生死意趣□但由他業爲

T32n1657_p0505c11□緣力故忽爾得生□若如是者□彼諸有情今受

T32n1657_p0505c12□流轉□一一  那展轉相生□便成增剩□由斯

T32n1657_p0505c13□道理彼新生論□便應許有□初一有情□由許

T32n1657_p0505c14□增者□待其減故□一切時中許有新生  多有

T32n1657_p0505c15□情□是諸情數定有其增□前前  那待其減故□

T32n1657_p0505c16□若如此者能減轉少□乃至將終成唯獨一□然

T32n1657_p0505c17□此最初不待餘業□便成最初□是無因有斯固

T32n1657_p0505c18□不能辨無因過□若言必定有增剩者□可招此

T32n1657_p0505c19□過□有加無費是增剩因□如□人物□然諸有

T32n1657_p0505c20□情有其減理□何者一一佛圖□波□□而令無

T32n1657_p0505c21□算  多有情入於圓寂□亦不如是□頌曰

T32n1657_p0505c22□  佛出難遭故  信敎亦難逢

T32n1657_p0505c23□  生因旣易得  脫理相不同

T32n1657_p0505c24□論曰□由佛出世實是難逢□如論中說□於初

T32n1657_p0505c25□無數劫中已曾承事五個七十千佛□第二六

T32n1657_p0505c26□個七十千佛□第三七個七十千佛□成佛資

T32n1657_p0505c27□糧極難得故□如有頌云

T32n1657_p0505c28□  無數百苦行  無數善根生

T32n1657_p0505c29□  進無數長時  斷無數煩障

T32n1657_p0506a01□  得一切種智  淨除諸障惱

T32n1657_p0506a02□  成無上世尊  如開□觀寶

T32n1657_p0506a03□縱許或時逢如知出世□彼之所演淸淨法律□

T32n1657_p0506a04□敬信之者誠復難得□由彼信心於八暇處方

T32n1657_p0506a05□能具足□然彼最是難得性故□然生起因是極

T32n1657_p0506a06□易得□謂惑及業□此之因緣隨在何時多現

T32n1657_p0506a07□前故□此之煩惱有三種緣□一隨眠未斷□二纏

T32n1657_p0506a08□境現前□三於彼起不如理思□此爲凡愚多所

T32n1657_p0506a09□樂着□然而諸業但由能造屬着□因者亦非難

T32n1657_p0506a10□得□或可有時而得解脫□欲將少費答彼新增

T32n1657_p0506a11□固亦未能免便成過□理不相應□頌曰

T32n1657_p0506a12□  器界無增數  容成有減時

T32n1657_p0506a13□  生死旣無初  此應成大□

T32n1657_p0506a14□論曰□若容有新生應流至□此由非器世界□

T32n1657_p0506a15□如有情世界而有增理□橫□世界安布定數

T32n1657_p0506a16□容有減時□如劫壞時□有界空故□如有說云□

T32n1657_p0506a17□猶如天雨注□若伊沙無間無缺從空注墮□如

T32n1657_p0506a18□是東方無間無缺□有諸世界或成或壞□如是

T32n1657_p0506a19□等然非有情新生新長□有其限齊□然而薩□

T32n1657_p0506a20□增多數無窮極□理不相容□更互逼迫受□苦

T32n1657_p0506a21□耶□今更設問□新生論者□所許未曾有情忽

T32n1657_p0506a22□起□藉餘業力識乃得生□爲是熏耶爲不熏

T32n1657_p0506a23□耶若言熏者□從其屬着新生識熏便成體□

T32n1657_p0506a24□是一多過起□凡論熏習須共雜染及淸淨法

T32n1657_p0506a25□同生同滅□依止此已作彼生因□非彼有情

T32n1657_p0506a26□先有生因□令彼二法可共生滅□依止此已作

T32n1657_p0506a27□彼生因耶□然而能爲屬着者□識與前二法同

T32n1657_p0506a28□生同滅□爲彼生因□頗無違失□若爾最初識

T32n1657_p0506a29□許熏習□其屬着者如前  那□是此因故□次

T32n1657_p0506b01□後  那亦應如是□若異此者熏習之法理不

T32n1657_p0506b02□成故□由斯道理□其父用功而得解脫□或復多

T32n1657_p0506b03□聞□子不施勞應同其父□或時如子父亦應然

T32n1657_p0506b04□如斯等類過失轉多□悉皆招得

T32n1657_p0506b05□若言不由熏多種功能自起□若轉救云□爲無

T32n1657_p0506b06□染淨□同生滅故□依彼作因□有如前過□而今

T32n1657_p0506b07□但取能屬着者□因緣合故□爲增上緣□爲無根

T32n1657_p0506b08□源彼得生起□此義固無不生果失□若爾功能

T32n1657_p0506b09□與果滅□猶若業功能□彼諸貪等所有功能□旣

T32n1657_p0506b10□酬果已□皆息滅□如異熟業自有功能□旣生

T32n1657_p0506b11□果已隨卽淪喪□若異此者□便成無盡之愆□此

T32n1657_p0506b12□亦如是□縱爾何失以不許投餘種解脫不勞

T32n1657_p0506b13□勤故□貪等功能旣其滅已□離此所有貪等

T32n1657_p0506b14□功能□望自自果更不許其投新種子□由種斷

T32n1657_p0506b15□故□縱不修習聖道便成圓寂□此便符順□善見

T32n1657_p0506b16□天言□苟出私懷讚揚非法□如彼言曰

T32n1657_p0506b17□  我觀群  類  [□/弗]心幷[□/弗]身

T32n1657_p0506b18□  離諸歡樂欲  別求除苦因

T32n1657_p0506b19□  但須耽妙樂  何勞作餘見

T32n1657_p0506b20□  卽將貪染心  便招涅槃理

T32n1657_p0506b21□轉復生過業無用故□如略詮云□有三種福業

T32n1657_p0506b22□事□所謂施性戒性修性□於此發起勤勞修習□

T32n1657_p0506b23□誠無用耶□何故如是□以和合功能果自起

T32n1657_p0506b24□故□若諸福事將欲滅時□於阿賴耶識置異熟

T32n1657_p0506b25□熏□後時此熏隨其自用得助生因□和合當生

T32n1657_p0506b26□未來異熟□爾者所用□勞營彼福事果不虛

T32n1657_p0506b27□也□若也於先不修善業□藉彼屬者爲其緣故□

T32n1657_p0506b28□異熟功能忽然生起□從此能生現法□生後所

T32n1657_p0506b29□有異熟苦身勤修同前無用

T32n1657_p0506c01□又二種業思及思作善不善及以無記□如斯

T32n1657_p0506c02□等類□成虛設□若言已後熏□及除阿陀那識

T32n1657_p0506c03□最初  那□乃至違緣未生已來□於自相續

T32n1657_p0506c04□熏其貪等□如是便無所徵諸過□若如是者□先

T32n1657_p0506c05□時熏亦爾將其自熏習此  盡成陳□若不爾

T32n1657_p0506c06□者如何與彼作生因耶□出世之智雖不曾得□

T32n1657_p0506c07□但以墮在自相續中□所有似說二無性智□共

T32n1657_p0506c08□許從此熏習之處而作生因□此聞之熏是極

T32n1657_p0506c09□淸淨□法界等流之體性故□法界卽是如來法

T32n1657_p0506c10□身□我法二無性解□是法界所流果□法謂法

T32n1657_p0506c11□身□界卽因也□是出世間諸法之界□謂能

T32n1657_p0506c12□持彼熏習性故□及斷煩惱所知二障所有餘

T32n1657_p0506c13□習□名極淸淨□其聞熏習□是似彼果□彼爲增

T32n1657_p0506c14□上緣而得生起故□同彼體性故□如有說云□諸

T32n1657_p0506c15□初發心菩提薩□所有正聞熏習種子□雖曰

T32n1657_p0506c16□世間□應知卽是法身所攝□室羅縛迦□□迦

T32n1657_p0506c17□佛陀應知卽是解脫身攝□是故定知□雖是世

T32n1657_p0506c18□間而能親作出世間心之種子也□說法之義

T32n1657_p0506c19□似相分識□雖現是無□而從其章依其句義□

T32n1657_p0506c20□顯彼所有相屬道理□示以一篇類諸餘頌咸

T32n1657_p0506c21□亦同耳□於此斷章雖無支分爲令解了□若爾

T32n1657_p0506c22□何過此  成陳□如於其後先亦同然□但是墮

T32n1657_p0506c23□在自相續中□以其貪等而熏着之□若如是者

T32n1657_p0506c24□卽從先生種子而得生起□彼復從先□彼更由

T32n1657_p0506c25□先□斯乃薩婆石揭□盡從陳種而生□所執新生

T32n1657_p0506c26□便成無氏□據此便能立有先世

T32n1657_p0506c27□  天授初眼識  定從餘識來

T32n1657_p0506c28□  識性故應知  猶如於後識

T32n1657_p0506c29□  假令滅定起  心彼亦攝居

T32n1657_p0507a01□  宗內以理性  同無不定過

T32n1657_p0507a02□  諸心心起法  共許四緣生

T32n1657_p0507a03□  爾立最初心  何謂等無間

T32n1657_p0507a04□心心起法從四緣生□阿毘達磨理成決定□爾

T32n1657_p0507a05□者汝之所許最初起心□何者是其同無間緣□

T32n1657_p0507a06□亦非在他相續之中□所有心聚與自心聚□爲

T32n1657_p0507a07□緣應理□少多不同故□更有定理□諸生有染論

T32n1657_p0507a08□自地煩惱□今汝所許生有染心□便非自地

T32n1657_p0507a09□煩惱□縱於三世境生理不能成□且非過去□

T32n1657_p0507a10□不曾經故□亦非未來□由想曾經起願求故□

T32n1657_p0507a11□復非現在□由其意識自在而起□便成無有聾

T32n1657_p0507a12□盲等故□復爲五根及諸趣命根皆是異熟□汝

T32n1657_p0507a13□便非異熟□奇異善談經□然而說云□內五有

T32n1657_p0507a14□熟養□故知眼等五根異熟性成五趣□亦是異

T32n1657_p0507a15□熟體性□略詮爲量故□有說□具壽諸那洛迦□由

T32n1657_p0507a16□其漏惱現前力故□遂便造作生捺洛迦業□令

T32n1657_p0507a17□數增長□具壽謂身語意曲穢濁業□命終便於

T32n1657_p0507a18□可惡賤處令其異熟色受想行識被極煎煮□

T32n1657_p0507a19□異熟生已名那洛迦具壽□此中離彼法外□無

T32n1657_p0507a20□別那洛迦而可得也□言彼法者□卽是異熟生

T32n1657_p0507a21□塞建陀義□此處聚言□非無差別□此義卽是

T32n1657_p0507a22□遮其實□我能馳諸趣義准應知□意但攝取別

T32n1657_p0507a23□異聚也□所云異熟生者□有情名體□雖不差

T32n1657_p0507a24□殊爲明有異熟者□謂五聚內善惡無記不是

T32n1657_p0507a25□趣性□非是熟報□若彼亦是趣體者□卽應現

T32n1657_p0507a26□造生捺洛迦□諸不善業或數增長□此卽應名

T32n1657_p0507a27□那洛迦□爲此諸識趣之體性□但是無覆無

T32n1657_p0507a28□記□名爲有情□於對法中亦如是說□又云□

T32n1657_p0507a29□命根是毘播迦□思擇命根必定但唯是其異

T32n1657_p0507b01□熟□然瑜伽論要立諸法皆異熟識□曾無一法

T32n1657_p0507b02□越異熟性故□然汝新起有情論者□便成根等

T32n1657_p0507b03□不是異熟□彼新有情生受後受所有諸業□先

T32n1657_p0507b04□非有故□現法受業□當爾之時弗容有故□由

T32n1657_p0507b05□殊勝等因乃無故□亦復便成餘所作業令他

T32n1657_p0507b06□招報故□奇異善談經者□將斯戱調意欲道

T32n1657_p0507b07□渠□不善經論呈自胸臆□違阿□摩故

T32n1657_p0507b08□手杖論一卷