1622_,31,0885a21(00):No.1622

1622_,31,0885a22(00):取因假設論一卷

1622_,31,0885a23(00):陳那菩薩造

1622_,31,0885a24(00):三藏法師義淨奉制譯

1622_,31,0885a25(00):論曰□爲遮一性異性非有邊故□

1622_,31,0885a26(05):大師但依假施設事□而宣法要□欲令有情方便趣入□

1622_,31,0885a27(02):如理作意□遠離邪宗□永斷煩惱□如是三邊□

1622_,31,0885a28(03):皆有過故□我當開釋□此中取因假設□略有三種□

1622_,31,0885a29(02):一者總聚□二者相續□三者分位差別□言總聚者□

1622_,31,0885b01(01):謂於一時有多法聚□隨順世間□以一性說□

1622_,31,0885b02(02):如身林等□言相續者□謂於異時因果不絶□

1622_,31,0885b03(03):以一性說□如□羅羅等位□名之爲人□芽等轉異□

1622_,31,0885b04(01):名之爲穀□言分位差別者□謂於一事有其多性□

1622_,31,0885b05(00):異不異時□而爲建立□如色生位□異無常性□

1622_,31,0885b06(01):有見有對□業具性故等□由此三義□

1622_,31,0885b07(05):密意說有補&M-041070;揭羅□及證圓寂□然此三義□但是假設□

1622_,31,0885b08(02):不可說爲一性異性□及總無性□有過失故□

1622_,31,0885b09(03):此中且辨總聚有聚□無異性言□事唯二種□

1622_,31,0885b10(03):爲當許有□此二自性□遮其性別□謂於有聚□

1622_,31,0885b11(03):總聚不別□名無異耶□爲但無餘□說名無異□

1622_,31,0885b12(03):此有何過□頌曰

1622_,31,0885b13(00):<ver>若無異性體無別有聚更互成無異

1622_,31,0885b14(00):<vc/>或於總聚別事殊此復便成多種體</ver>

1622_,31,0885b15(00):論曰□若許手等自性與身是一名無異者□

1622_,31,0885b16(01):此卽於身無別性故□手等更互成無差別□

1622_,31,0885b17(02):手便成足□違世間故□

1622_,31,0885b18(11):或復說彼別別支分非身自性□於聚集時說爲身者□

1622_,31,0885b19(08):此卽全無總聚自體少分可得□爲異前義故置或言□

1622_,31,0885b20(05):若於別事非是總聚自性者□卽是自性差別由別性故□

1622_,31,0885b21(01):於聚集時云何與彼無別自性得成應理□

1622_,31,0885b22(02):不由總聚捨自性故□此復便成多種體性□

1622_,31,0885b23(03):總聚於多無異性故□若別若總是無異性□

1622_,31,0885b24(04):由非總別捨自性故□若頓若漸皆成多性□

1622_,31,0885b25(05):望彼諸事無異性故□如是且辨二計過失□頌曰

1622_,31,0885b26(00):<ver>若言唯遮餘有性二種非有汝成過

1622_,31,0885b27(00):<vc/>若一有性是所遮非無別故兩相似</ver>

1622_,31,0885b28(00):論曰□若言唯遮餘有性□二種非有汝成過者□

1622_,31,0885b29(00):若於有聚無別總聚名無異者□

1622_,31,0885c01(05):此卽更互相待成無異性□若於一處有無異議□第二亦爾□

1622_,31,0885c02(00):云何汝得免斯過失□如無總聚□有聚亦無□

1622_,31,0885c03(01):若異此者□無異之言便成無用□

1622_,31,0885c04(06):若一有性是所遮者□縱許如是於他所執有分實事□

1622_,31,0885c05(03):唯遮於此名無異者□此亦不然□事無別故□

1622_,31,0885c06(04):兩處相似由無異言□一處旣爾於餘亦然□

1622_,31,0885c07(05):如初無異言故□汝不應但遮一處若言意許唯遮彼者□

1622_,31,0885c08(01):應可但言無其有分□勿言無異□

1622_,31,0885c09(06):彼之有性是不樂故□若其許彼體性是有不許異者□

1622_,31,0885c10(03):說無異言方成應理□又有異議□非無別故□兩相似者□

1622_,31,0885c11(00):如離手等更無別身□是有分故□

1622_,31,0885c12(05):如是手等亦待指等成□其有分手等□如身亦成□

1622_,31,0885c13(03):非有如是□乃至極微待於聲等□聲等復待薩&M-051900;等□

1622_,31,0885c14(01):薩&M-051900;等復待喜等□待異功能□

1622_,31,0885c15(06):此卽分與有分同有分性故□汝所執便成非有□

1622_,31,0885c16(05):如是且辨許無異性□有二種過□頌曰

1622_,31,0885c17(00):<ver>異性亦爾以一邊於支分處別別轉

1622_,31,0885c18(00):<vc/>一邊便有無窮過或非是一及全無</ver>

1622_,31,0885c19(00):論曰□異性亦爾者有二過□

1622_,31,0885c20(07):言流至於此由彼於自支分轉時□或別別轉□或復遍轉□

1622_,31,0885c21(03):此中且辨別別轉義□若以一邊□於手等處□

1622_,31,0885c22(03):有分轉時□彼亦一邊□猶如手等□復更應有□一邊隨起□

1622_,31,0885c23(00):如是展轉□有無窮過□或非是一者□

1622_,31,0885c24(04):異無窮過故置或言□若言身分一邊更不轉者□

1622_,31,0885c25(03):此卽應無一有分義便成有分唯有一邊□

1622_,31,0885c26(04):若爾應許唯有手等□何煩黨執於己支分□有分轉耶□

1622_,31,0885c27(01):及全無者□一邊無窮□及更有過故置及言□

1622_,31,0885c28(02):以此一邊□於分轉時□此卽全無有分可得□

1622_,31,0885c29(03):由非有分如手足等□有其一邊□若言有分離手等時□

1622_,31,0886a01(00):無別支分□有分體一故□若如是者□

1622_,31,0886a02(04):便成於彼別支分處各各遍轉□

1622_,31,0886a03(09):唯此二計更無第三分別執故□頌曰

1622_,31,0886a04(00):<ver>若遍彼成多種性及於手等互無差

1622_,31,0886a05(00):<vc/>或此非彼故便成諸事皆同一微性</ver>

1622_,31,0886a06(00):論曰□若言遍者□所許有分與支分量同□

1622_,31,0886a07(01):於一一處皆周遍故□彼卽便成多種體性□

1622_,31,0886a08(02):更有異義故置及言□由於一處遍皆有故□

1622_,31,0886a09(03):由不許彼別處性故□及餘支分更互無差□由彼和合□

1622_,31,0886a10(00):同一處時□事無別故□此則手處應許有足□

1622_,31,0886a11(01):便違世間共許道理□或此非彼者□

1622_,31,0886a12(05):更有異計故置或言□爲避前過云有分體□

1622_,31,0886a13(06):於足轉時非於手等有分別轉此則無有□

1622_,31,0886a14(07):於餘支分同處過者□此同捺&M-226300;反出眼睛□若如是者□

1622_,31,0886a15(04):一切有分成一實事□是故諸事成一極微□由彼有分□

1622_,31,0886a16(01):於自支分□展轉起時□乃至唯有一實極微□

1622_,31,0886a17(02):住處可得□此一支分□便與有分□同一極微□

1622_,31,0886a18(03):此有分執理成無用□及違自宗□若言離於色等□

1622_,31,0886a19(02):別有極微□卽無如前所說之過□

1622_,31,0886a20(07):由彼不於色等處轉故無此失□理亦不然□於此亦有二執過故□

1622_,31,0886a21(00):故應許此□有別方分□或無方分□若爾何過□

1622_,31,0886a22(01):頌曰

1622_,31,0886a23(00):<ver>有方分性非極微爲遮一性異性故

1622_,31,0886a24(00):<vc/>或無方分多不聚或復衆同於一微</ver>

1622_,31,0886a25(00):論曰□由非如是所執極微□理得成就□

1622_,31,0886a26(03):有方分故□由此方分□更成轉細□又復彼遮一異性故□

1622_,31,0886a27(00):由此於彼自支分處□或同或異□唯此二種□

1622_,31,0886a28(01):無第三計□已斥其過□非諸極微□有方分故□

1622_,31,0886a29(01):旣無方分□假令共聚□亦不和雜□設許同處□

1622_,31,0886b01(02):皆同一微□然此極微□不得和聚□一與諸微□

1622_,31,0886b02(03):相障□故卽諸微體□共成於一□由同處故□

1622_,31,0886b03(04):如是已說總聚有聚一異之過頌曰

1622_,31,0886b04(00):<ver>相續若一捨□孩漸次乃至童年位

1622_,31,0886b05(00):<vc/>應失自身非不異若言不失便相雜</ver>

1622_,31,0886b06(00):論曰□若許相續□於有讀事□

1622_,31,0886b07(07):無異性者應許自性□有其二種□由此說爲相續自性□或但遮餘□

1622_,31,0886b08(00):此之二種同前總聚□已斥其過□於中別者□

1622_,31,0886b09(01):今更決擇□若別別位領受之時□爲捨前位□

1622_,31,0886b10(02):而領於後□爲當不捨□斯有何過□若捨□孩□

1622_,31,0886b11(03):至童年位□應失自身□汝若許此□於□兒位□

1622_,31,0886b12(03):是不異者□彼移易時□自體應失□於此位中□

1622_,31,0886b13(03):無異性故□故汝宗云□凡諸實事□有別法起□

1622_,31,0886b14(03):有別法生□爲轉變者□無如是理□然非不異□

1622_,31,0886b15(03):移轉位別□安危異故□

1622_,31,0886b16(12):言不異者此卽是彼如是且論轉捨之過若不失者□法相和雜□不捨□孩□

1622_,31,0886b17(01):領童年位□孩童等位□體相和雜□應成無別□

1622_,31,0886b18(02):然不見有如斯之事□已說不異性過□頌曰

1622_,31,0886b19(00):<ver>若是異性身不安爲欲求安勞妄設

1622_,31,0886b20(00):<vc/>轉不相應及生滅若言體別成實事</ver>

1622_,31,0886b21(00):論曰□相續有續□體若異者□諸有先病□

1622_,31,0886b22(03):後時求差□所有□勞□皆成妄設□流轉之理□

1622_,31,0886b23(03):不相應故□曾不見有別體之物□如牛馬等□得相續故□

1622_,31,0886b24(00):若言不可說事亦不見者□此難非理□

1622_,31,0886b25(03):是所成立故□由離二邊□於世間事□因果之處□

1622_,31,0886b26(03):見有斯事非於餘處□又如酸酒□欲轉成美□心散亂人□

1622_,31,0886b27(00):修令寂定□所設□勞□竝應無益□由體異故□

1622_,31,0886b28(01):若異性者□生滅之理□亦不相應□諸有生滅□

1622_,31,0886b29(02):相續起者□應於現在□支分處轉過未現在□

1622_,31,0886c01(03):云何轉耶□一分全遍□竝如前破□又性異者□

1622_,31,0886c02(03):相續體殊□不應生滅□此復何過□若言別者□

1622_,31,0886c03(03):有爲相異□所許相續成實事有□此不應理□

1622_,31,0886c04(04):次後當說相續一異□已彰其過□復次分位差別□

1622_,31,0886c05(02):於果性等□其事云何□頌曰

1622_,31,0886c06(00):<ver>於果性等分位處取彼事已施言說

1622_,31,0886c07(00):<vc/>若異彼者事無體不異二過辨如前</ver>

1622_,31,0886c08(00):論曰□於果性等□分位之處□取彼事已□

1622_,31,0886c09(03):而興言說□異彼無體□謂於色等□說爲因果□一異性□

1622_,31,0886c10(00):自他性□有見有對性等□若言彼事異於此者□

1622_,31,0886c11(00):此卽便成非因果等□亦無自體由無一事□

1622_,31,0886c12(01):不待於德□於自體處可成言說□此不異性□

1622_,31,0886c13(02):有二種失□如前總聚已彰其過□於隨有處□

1622_,31,0886c14(03):應可思之□若於有法□說無異性□捨不捨性□

1622_,31,0886c15(03):亦如前辨□或此於身相續轉時□有差別性□

1622_,31,0886c16(03):譬如牛味□於熱病者□能爲止息□復能於此□

1622_,31,0886c17(03):爲發動因□已說三種假設之事□異不異性所有過失□

1622_,31,0886c18(00):總撥無者□次當辨釋□頌曰

1622_,31,0886c19(00):<ver>若不許身是實有無倒說法應無益

1622_,31,0886c20(00):<vc/>又復應無邪見人亦無差別作用事</ver>

1622_,31,0886c21(00):論曰□如於身處□顚倒說爲常樂我淨□

1622_,31,0886c22(03):無倒爲說四念住法□若無身者□應成無用□

1622_,31,0886c23(04):又若不許有相續者□能治所治便成差別□

1622_,31,0886c24(05):如於餘身執以爲常爲對治彼□便於餘身爲說無常□

1622_,31,0886c25(02):此成無用□復次若無分位差別者□說無常等法□

1622_,31,0886c26(01):亦爲無用□又邪見人□說無施無受等□

1622_,31,0886c27(03):及諸總聚所有福事□應非邪見□然衣食等所有施物□

1622_,31,0886c28(00):皆是總聚□如有說言□風不能吹□河不流等□

1622_,31,0886c29(01):言無相續□亦非邪見□然非佛敎□

1622_,31,0887a01(06):許彼風等有實業用□雖有風吹等用□

1622_,31,0887a02(09):然而不許彼能向餘方相續生起□若無相續□皆無如是邪見之事□

1622_,31,0887a03(01):若無分位差別者□

1622_,31,0887a04(11):於一色處苦集二相撥無之時邪見差別應成非有色無別故□

1622_,31,0887a05(04):亦無差別作業之事□又若不許有總聚者□

1622_,31,0887a06(05):於毘訶羅&M-255610;堵波等□福德差殊□應皆非有□又相續別故□

1622_,31,0887a07(01):其福亦殊□如世尊告勇健長者曰□若有&M-308280;芻□

1622_,31,0887a08(01):受食食已□入無量意定□正念而住□

1622_,31,0887a09(05):於如是等福德差別□應成非有□若不許有分位差別者□

1622_,31,0887a10(01):此差別故□業用差別亦成非有□

1622_,31,0887a11(06):事雖不殊勢力有異□其用亦別□是共許故□猶如毒藥□

1622_,31,0887a12(03):和餘物時□便爲害命□療病用故□如是等類□

1622_,31,0887a13(03):撥無其事□皆有過失□若有如是衆過失者□

1622_,31,0887a14(04):何不許彼是實物有□此不應理□有過失故□何者是耶□

1622_,31,0887a15(01):頌曰

1622_,31,0887a16(00):<ver>由遮一性異性故非是展轉藉因成

1622_,31,0887a17(00):<vc/>自體亦是可說故似境唯從於識起</ver>

1622_,31,0887a18(00):論曰□由於色等□是實有故□

1622_,31,0887a19(07):更互相望一異之性□是可說故□其總聚等□是不可說□

1622_,31,0887a20(03):若如是者□身望餘身□云何名異□此由非是更互相因□

1622_,31,0887a21(00):凡諸事物□若捨於彼□而心取此者□

1622_,31,0887a22(04):斯則不名取因假設□由不取彼以爲因故□然於身等□

1622_,31,0887a23(01):更互相待□若捨彼時□意不取此□

1622_,31,0887a24(06):此乃方名取因假設□若捨色等□無其總聚□是故應知□

1622_,31,0887a25(03):但於自事一異之性□是不可說□

1622_,31,0887a26(08):非於一切然分位差別□於異性等□更互名異□說之爲假□

1622_,31,0887a27(03):若如是者□於色等處□亦不取故□說爲異性□

1622_,31,0887a28(03):應非實有□理不應爾□由彼自體□是可說故□

1622_,31,0887a29(04):亦是可得體相別故□非於餘事不棄捨故□然此似境□

1622_,31,0887b01(01):亦從識起□於彼所有一切境相□若離識者□

1622_,31,0887b02(02):卽不能知所有自性□亦是假設□故無有過□

1622_,31,0887b03(03):如有頌言

1622_,31,0887b04(00):<ver>鬼傍生人天各隨其所應

1622_,31,0887b05(00):<vc/>同處心異故許境非實有</ver>

1622_,31,0887b06(00):又總聚等非實物有□非是有爲無爲性故□

1622_,31,0887b07(01):一切諸法□皆是有爲無爲性攝□

1622_,31,0887b08(06):此且非是有爲之相□頌曰

1622_,31,0887b09(00):<ver>相不相應非有爲若言有說是密意

1622_,31,0887b10(00):<vc/>於數取趣亦見說若是無爲應不壞</ver>

1622_,31,0887b11(00):論曰□若是有爲□應如識等□

1622_,31,0887b12(07):有生住等有爲之相□此不如是□於總聚等□二微聚時□

1622_,31,0887b13(03):相乃無邊□有無窮過□亦非假事□有如是相□

1622_,31,0887b14(03):一事便有□無邊相故□然於現有假施設事□聚集等時□

1622_,31,0887b15(00):便有生滅□可了知故□若言有說者□實有此言□

1622_,31,0887b16(00):說總聚等有爲之相□如有頌曰

1622_,31,0887b17(00):<ver>積聚皆消散崇高必墮落

1622_,31,0887b18(00):<vc/>合曾終別離有命皆歸死</ver>

1622_,31,0887b19(00):此謂三謨訶等□說有滅相□於毘訶羅等□

1622_,31,0887b20(02):說有生相□雖有此說□皆是密意□

1622_,31,0887b21(07):非於勝義有如是相□此生等相□世人皆知□於假處有□

1622_,31,0887b22(03):卽如其事□而爲說法□此由隨順離欲事故□雖非勝義□

1622_,31,0887b23(00):順淸淨故□爲欲利益諸有情故□作如是說□

1622_,31,0887b24(01):佛告諸&M-308280;芻□若見女人□與母狀同者□應爲母想□

1622_,31,0887b25(00):如是等言□皆是假說□寧知生等□是密意說□

1622_,31,0887b26(01):非勝義耶□於補&M-041070;揭羅□說有生等故□

1622_,31,0887b27(04):如有一人出現世間能多利益等□

1622_,31,0887b28(08):又說一切有情皆依食住□又說吾今衰老□須供侍人□

1622_,31,0887b29(05):一切有情皆歸死等□然非於人有生等事□如是且辨□

1622_,31,0887c01(01):於總聚等□非有爲性□若爾應許是無爲性□

1622_,31,0887c02(02):若是無爲□應不滅壞□由無爲法無滅壞故□

1622_,31,0887c03(02):諸總聚等□應是常住□如虛空等□非總聚等□

1622_,31,0887c04(02):可成實事□有爲無爲□皆不應理□

1622_,31,0887c05(07):豈福世間於現事處一異性等有不可說耶□有如是說□

1622_,31,0887c06(03):現見世人□於衣等處□於絲縷等□不曾思量一異性等□

1622_,31,0887c07(00):而皆共爲賣買等事□世尊爲欲利益世間□

1622_,31,0887c08(01):方便宣說□亦不言其一性異性□頌曰

1622_,31,0887c09(00):<ver>世尊欲令斷煩惱同彼世間可思事

1622_,31,0887c10(00):<vc/>不言一性及異性方便說法化衆生</ver>

1622_,31,0887c11(00):論曰□諸佛世尊□不壞世間□如其所有□

1622_,31,0887c12(03):離難思事□於諸衆生□隨其意樂差別之性□

1622_,31,0887c13(04):於被纏迫隨眠位中□爲欲斷彼諸煩惱故□宣說法要□

1622_,31,0887c14(01):佛告諸&M-308280;芻□汝等勿同世人作無益思慮□

1622_,31,0887c15(02):我說能知能見盡諸有漏□非不知見□

1622_,31,0887c16(05):乃至如理作意□非不如理□如是應知□

1622_,31,0887c17(08):如理作意是斷煩惱之正因也□不如理思□能生衆苦□當遣邪思□

1622_,31,0887c18(01):宜順正念□頌曰

1622_,31,0887c19(00):<ver>一切義成由此本易爲方便極難遇

1622_,31,0887c20(00):<vc/>色命須臾不暫停智者宜應速修習</ver>

1622_,31,0887c21(00):取因假設論一卷

1622_,31,0887c22(00):

1622_,31,0887c23(00):

1622_,31,0887c24(00):