15.生緣老死
1)生
云何生緣老死？謂彼彼有情，即於彼彼有情聚中，諸生、等生，趣入、出現，蘊得、界得、處得，諸蘊生命根起，說名生。
13. (jātipratyayā jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ)
jātipratyayaṃ jarāmaraṇam iti / jarā katamā / (DhskD 16r8) āha / yat teṣāṃ teṣāṃ satvānāṃ tasmiṃ tasmiṃ satvanikāye jātiḥ saṃjātir avakrāntir abhinirvṛttir vistareṇa jīvitendriyasya prādurbhāvaḥ iyam ucyate jātiḥ /
2)老
髮落、髮白，皮緩面皺，身曲背僂，喘息逾急，扶杖而行，肢體斑黑，衰退闇鈍，根熟變壞，諸行故敗，朽壞羸損，說名老。
jarā katamā / yat tat khālityaṃ pālityaṃ vistareṇa yāvat saṃskārāṇāṃ purāṇībhāvo jarjarībhāva iyam ucyate jarā /
[參考]雜阿含298經
緣生老死者，云何為老？若髮白露頂，皮緩根熟，支弱背僂，垂頭呻吟，短氣前輸，柱杖而行，身體黧黑，四體班駮，闇鈍垂熟，造行艱難羸劣，是名為老。
3)死
彼彼有情，即於彼彼諸有情聚，移轉壞沒，退失別離，壽暖識滅，命根不轉。諸蘊破壞，夭喪殞逝，說名死。如是老死緣生故起，是名生緣老死。
maraṇaṃ katamad / āha / yat teṣāṃ teṣāṃ satvānāṃ tasmāt tasmāt satvanikāyāc (DhskD 16v3) cyutiś cyavanatā bhedo 'ntarhāṇiḥ saṃmoṣaḥ parihāṇiḥ āyuṣo hānir ūṣmaṇo hāniḥ skandhānāṃ nikṣepo jīvitendriyasyoparodho maraṇaṃ kālakriyā idam ucyate maraṇaṃ /
[參考]雜阿含298經
云何為死？彼彼眾生，彼彼種類沒、遷移、身壞、壽盡、火離、命滅，捨陰時到，是名為死。此死及前說老，是名老死。
4)大因緣經
復次，大因緣經中，尊者慶喜問佛：老死為有緣不？佛言：有緣，此緣謂生。廣說乃至。
api khalv evam uktaṃ bhagavatā mahānidānaparyāye (DhskD 16r9) vyākaraṇe āyuṣmaty ānande / asti pratyayam ānanda jarāmaraṇaṃ / iti pṛṣṭair astīti syād vacanīyaṃ / vistareṇa yāvaj /
若無有生，魚、烏、蛇、蝎、那伽、藥叉、部多、食香諸天人等，無足、二足、多足異類，彼彼有情，於彼彼聚所有老死為得有不？不也！世尊！
jātiś ced ānanda na syād api nu matsyānāṃ vā matsyatve pakṣināṃ vā (DhskD 16r10) pakṣitve vistareṇa yāvad devānāṃ devatve teṣāṃ teṣām ānanda satvānāṃ tasmiṃ tasmin satvanikāye api nu kasya cit kā cij jātiḥ syān / no bhadanta /
若全無生，為可施設有老死不？不也！世尊！
sarvaśo vā punar ānanda jātyām asatyāṃ (DhskD 16v1) api nu jarāmaraṇaṃ prajnāyeta / no bhadanta
是故，慶喜！老死皆以生為其緣，是名生緣老死。如是老死，生為緣，生為依，生為建立故，起、等起，生、等生，聚集、出現，故名生緣老死。
tasmāt tarhy ānanda tan nidānaṃ eṣa samudaya eṣa hetur eṣa pratyayo jarāmaraṇasya yad uta jātiḥ / jātipratyayam ānanda jarāmaraṇam iti me yad uktam (DhskD 16v2) etat pratyuktaṃ //
[參考]中阿含97大因經
阿難！緣生有老死者，此說緣生有老死，當知所謂緣生有老死。
阿難！若無生，魚、魚種，鳥、鳥種，蚊、蚊種，龍、龍種，神、神種，鬼、鬼種，天、天種，人、人種。
阿難！彼彼眾生隨彼彼處，若無生，各各無生者，設使離生，當有老死耶？答曰：無也。
阿難！是故當知是老死因、老死習、老死本、老死緣者，謂此生也。所以者何？緣生故則有老死。
16.愁、歎、苦、憂、擾惱
1)愁
云何發生愁、歎、苦、憂、擾惱？謂有一類，或因父母、兄弟、姊妹、師友死故，或因親族滅亡都盡，或因財位一切喪失，便發自身猛利剛獷，切心奪命，辛楚苦受。彼於爾時，心熱、等熱，內熱、遍熱。便發於愁、已愁、當愁，心中愁箭，說名愁。
śokaḥ katama / āha (DhskD 16v4) / yat tan mātṛmaraṇena pitṛmaraṇena bhrātṛmaraṇena bhaginīmaraṇena jñātikṣayād dhanakṣayād bhogakṣayāt spṛṣṭasya śārīrikābhir vedanābhir duḥkhābis tīvrābhiḥ kharābhiḥ kaṭukābhir amanāpābhiḥ (DhskD 16v5) prāṇahāriṇībhir yo dāghaḥ saṃdāghaḥ śokaḥ śocanā śokāyitatvam ayam ucyate śokaḥ /
2)歎
復有一類，或因父母、兄弟、姊妹、師友死等，便發自身猛利剛獷，切心奪命，辛楚苦受。彼於爾時，心熱、等熱，內熱、遍熱。便發於愁，已愁、當愁，心中愁箭。由此緣故，而傷歎言：苦哉！苦哉！我父、我母，廣說乃至，我財、我位。如何一旦忽至於此！其中所有傷怨言詞，種種語業，說名歎。
paridevaḥ katama / āha / tathā dahyate tathā paridahyate / hā aṃba hā tāta hā bhagini hā bhrātaḥ / tad upādāya (DhskD 16v6) yad vākyaṃ vacanaṃ vyāhāro bhāṣā gīr niruktir vākpatho vāgghoṣo vācā vākkarma vāgvijñaptir ārttir bhāṣyaṃ vipralāpo lālapyaṃ lālapyanatā paridevaḥ paridevanatā ayam ucyate (DhskD 16v7) paridevaḥ /
3)苦
五識相應不平等受，說名苦。
duḥkhaṃ katamad / āha / paṃcavijñānasaṃprayuktam asātaṃ veditaṃ vedanāgatam idam ucyate duḥkhaṃ /
4)憂
意識相應不平等受，說名憂。
daurmanasyaṃ katarad / āha / manovijñānaṃsaprayuktaṃ asātaṃ veditaṃ vedanāgatam idam ucyate daurmanasyaṃ (DhskD 16v8) /
5)擾惱
諸心擾惱，已擾惱、當擾惱，擾惱性、擾惱類，說名擾惱。
upāyāsaḥ katama / āha / yaś cetasa āyāsa upāyāsaḥ upāyāsanatā ayam ucyate upāyāsaḥ //
6)於老死位發生
於老死位，發生如是種種愁、歎、苦、憂、擾惱。
7)純大苦蘊
云何如是便集純大苦蘊？謂於如是老死位中，積集一類大災、大橫，具大過患眾苦蘊聚。
[參考]中阿含97大因經
阿難！是為緣愛有受，緣受有有，緣有有生，緣生有老死，緣老死有愁慼，啼哭、憂苦、懊惱皆緣老死有，如此具足純生大苦陰。
17. 無明苦蘊為緣，起行苦蘊等
復次，無明苦蘊為緣，起行苦蘊。
14. (duḥkhaskandhasyābhinirvṛttiḥ)
api khalv avidyāduḥkhaskandhaṃ pratītya saṃskāraduḥkhaskandhasyābhinirvṛttir bhavati (DhskD 16v9) prādurbhāvaḥ /
行苦蘊為緣，起識苦蘊。
saṃskāraduḥkhaskandhaṃ pratītya vijñānaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ /
識苦蘊為緣，起名色苦蘊。
vijñānaduḥkha-skandhaṃ pratītya nāmarūpaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ /
名色苦蘊為緣，起六處苦蘊。
nāmarūpaduḥkhaskandhaṃ (DhskD 16v10) pratītya ṣaḍāyatanaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ /
六處苦蘊為緣，起觸苦蘊。
ṣaḍāyatana-duḥkhaskandhaṃ pratītya sparśaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ /
觸苦蘊為緣，起受苦蘊。
sparśaduḥkhaskandhaṃ (DhskD 17r1) pratītya vedanāduḥkha-skandhasyābhinirvṛttir bhavati prādurbhāvaḥ /
受苦蘊為緣，起愛苦蘊。
vedanāduḥkhaskandhaṃ pratītya tṛṣṇāduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ /
愛苦蘊為緣，起取苦蘊。
tṛṣṇāduḥkhaskandhaṃ pratītyopādānaduḥkhaskandhasyābhinirvṛttir (DhskD 17r2) bhavati prādurbhāvaḥ /
取苦蘊為緣，起有苦蘊。
upādānaduḥkhaskandhaṃ pratītya bhavaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ /
有苦蘊為緣，起生苦蘊。生苦蘊為緣，起老死苦蘊。
bhavaduḥkhaskandhaṃ pratītya jātiduḥkhaskandhasyābhinirvittir bhavati prādurbhāvaḥ /
由老死故，發生種種愁、歎、苦、憂、擾惱苦蘊。故總說言：如是便集純大苦蘊。
jātiduḥkhaskandham* (DhskD 17r3) pratītya jarāmaraṇaduḥkhaskandhasyābhinirvṛttir bhavati prādurbhāvaḥ // //
---
參考
arthaviniścayasūtram |
śrīmañjugurave (śriye) namaḥ |
No. 762 佛說決定義經，西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉詔譯
No. 763 佛說法乘義決定經，西天三藏明因妙善普濟法師金總持等奉詔譯
tatra bhikṣavaḥ katamo dvādaśāṅgaḥ pratītyasamutpādaḥ? avidyāpratyayāḥ saṃskārāḥ | saṃskārapratyayaṃ vijñānam | vijñānapratyayaṃ nāmarūpam | nāmarūpapratyayaṃ ṣaḍāyatanam | ṣaḍāyatanapratyayaḥ sparśaḥ | sparśapratyayā vedanā | vedanāpratyayā tṛṣṇā | tṛṣṇāpratyayādupādānam | upādānapratyayādbhavaḥ | bhavapratyayājjātiḥ | jātipratyayā jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ saṃbhavanti | evamasya kevalasya mahato duḥkhaskandhasya samudayo bhavati ||
[法]十二緣生者，謂：無明緣行；行緣識；識緣名色；名色緣六處；六處緣觸；觸緣受；受緣愛；愛緣取；取緣有；有緣生；生緣老、死、憂悲、苦惱，如是即一大苦蘊集。
[金]云何十二緣生支？佛言：所謂無明緣行；行緣識；識緣名色；名色緣六入；六入緣觸；觸緣受；受緣愛；愛緣取；取緣有；有緣生；生緣老盡、憂悲、苦惱。
avidyānirodhātsaṃskāranirodhaḥ | saṃskāranirodhādvijñānānirodhaḥ | vijñānanirodhānnāmarūpanirodhaḥ | nāmarūpanirodhātṣaḍāyatananirodhaḥ | ṣaḍāyatananirodhātsparśanirodhaḥ | sparśanirodhādvedanānirodhaḥ | vedanānirodhāttṛṣṇānirodhaḥ | tṛṣṇānirodhādupādānanirodhaḥ | upādānanirodhādbhavanirodhaḥ | bhavanirodhājjātinirodhaḥ | jātinirodhājjarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsā nirudhyante | evamasya kevalasya mahato duḥkhaskandhasya nirodho bhavati ||
[法]由此緣故，即有蘊法，若無緣故，蘊法即滅。所謂：無明滅即行滅；行滅即識滅；識滅即名色滅；名色滅即六處滅；六處滅即觸滅；觸滅即受滅；受滅即愛滅；愛滅即取滅；取滅即有滅；有滅即生滅；生滅即老、死、憂悲、苦惱滅，如是則一大苦蘊滅。
[金]無明滅則行滅；行滅則識滅；識滅則名色滅；名色滅則六入滅；六入滅則觸滅；觸滅則受滅；受滅則愛滅；愛滅則取滅；取滅則有滅；有滅則生滅；生滅則老盡、憂悲、苦惱滅。比丘！是名十二緣生支。
(a) tatra katamā avidyā? yattatpūrvānte'jñānam | aparānte'jñānam | pūrvā(ntā) parānte'jñānam | adhyātma ajñānam | bahirdhā ajñānam | adhyātmabahirdhā ajñānam | karmaṇyajñānam | vipāke'jñānam | karmavipāke'jñānam | sukṛte'jñānam | duṣkṛte'jñānam | sukṛtaduṣkṛteṣu dharmeṣvajñānam | hetāvajñānam | phale'jñānam | hetuphale'jñānam | hetusamutpanneṣu dharmeṣvajñānam | pratītyasamutpāde'jñānam | pratītyasamutpanneṣu dharmeṣvajñānam | buddhe'jñānam | dharme'jñānam | saṃghe'jñānam | duḥkhe'jñānam | samudaye'jñānam | nirodhe'jñānam | mārge'jñānam | kuśale'jñānam | akuśale'jñānam | kuśalākuśaleṣu dharmeṣvajñānam | sāvadye'jñānam | anavadye'jñānam | sāvadyānavadyeṣu dharmeṣvajñānam | sevitavye'jñānam | asevitavye'jñānam | sevitavyāsevitavyeṣu dharmeṣvajñānam | sāsrave'jñānam | anāsrave'jñānam | sāsravānāsraveṣu dharmeṣvajñānam | saṃskṛte'jñānam | asaṃskṛte'jñānam | saṃskṛtāsaṃskṛteṣu dharmeṣvajñānam | atīte'jñānam | anāgate'jñānam | pratyutpanne'jñānam | atītānāgatapratyutpanneṣu dharmeṣvajñānam | ṣaṭ su vā sparśāyataneṣu yathābhūtamajñānamadarśanamanabhisamayastamaḥ saṃmoho'vidyāndhakāram | iyam ucyate 'vidyeti ||
[法]此等諸法，無明為緣乃有生滅。為緣者何？所謂先際不了、後際不了、中際不了；內法不了、外法不了、內外法俱不了；善業不了、不善業不了、善不善業俱不了；因不了、果不了、因果俱不了；已生緣法不了、未生緣法不了、現生緣法不了；於佛不了、於法不了、於僧不了；苦法不了、集法不了、滅法不了、道法不了；善法不了、不善法不了；罪法不了、福法不了；可行法不了、不可行法不了；高下法不了；有為無為法不了。如是不了，不能於黑白法等起無相智。由此無明不能覺了，而為過失，乃至障如實智，不能證得寂靜涅盤。謂此無明，體性迷闇純一癡法，猶如盲者唯行闇道，集諸塵垢損減智慧，於諸障法不能出離。而此無明與明為障，無明為苦痛、無明為毒器、無明為繩縛、無明為毒根、無明為毒樹、無明為根本煩惱、無明為隨煩惱本、無明是顛倒處、無明為黑闇室、無明是癡闇。如是等義，名為無明。
[金]比丘復白佛言：世尊！云何名無明？世尊答言：所謂癡惑暗蔽，無他明慧故。前際無智、後際無智、現在際無智；內無智、外無智、內外無智；業無智、果無智、業果無智；善作業無智、惡作業無智；因無智、果無智、因果法無智；緣無智、緣生無智、緣生法無智；無佛智、無法智、無僧智；苦無智、集無智、滅無智、道無智；有恥無智、無恥無智、有恥無恥無智、有恥無恥法無智，乃至愛支有恥無恥法無智；世無智、出世無智、世出世法無智；依止無智、非依止無智、依止非依止法無智；有為無智、無為無智、有為無為法無智；過去無智、現在無智、未來無智、過去現在未來法無智。比丘！是名無明。
(ā) avidyāpratyayāḥ saṃskārā iti | saṃskārāḥ katame? trayaḥ saṃskārāḥ- kāyasaṃskāraḥ vāksaṃskāraḥ manaḥsaṃskāraś ca |
[法]由此為緣，行法得起。行法者，行有三種。謂：身行、語行、意行。
[金]云何無明緣行？佛言：所謂身行、語行、意行。是名無明緣行。
tatra kāyasaṃskāraḥ katamaḥ? āśvāsaḥ praśvāsaḥ | kāyiko hyeṣa dharmaḥ, kāyaniśritaḥ kāyapratibaddhaḥ | kāyaṃ niśritya vartate | tasmād āśvāsapraśvāsāḥ kāyasaṃskāra ity ucyate ||
[法]身行者，謂：出入息依止於身、繫屬於身，由依身故，而出入息，得名身行。
[金]云何身行？動轉所作，身為濟渡，任持諸法，為依止處。是名身行。
vāksaṃskāraḥ katamaḥ? vitarkayitvā vicārayitvā vācaṃ bhāṣate, nāvitarkayitvā, nāvicārya | tasmād vitarkavicāro vāksaṃskāra ity ucyate ||
[法]語行者，謂：論難分別，即此分別論難言辭，故名語行。
[金]云何語行？能詮能顯，分別校量，諸法實性。是名語行。
manaḥsaṃskāraḥ katamaḥ? raktasya yā cetanā, cittasya ca, tenāsya yā cetanā | caitasiko hyeṣa dharmaḥ | cittaniśritaḥ cittapratibaddhaḥ | cittaṃ niśritya pravartate | tasmāc cetanā manaḥsaṃskāra ity ucyate ||
[法]意行者，謂：貪、瞋、癡心所法等，依止於心、繫屬於心。由依心故，得名意行。復有三行。何等為三？謂：福行、罪行、不動行。是名三行。
[金]云何意行？心所愛樂、心所思惟、心所攝受、心所依止。是名意行。
(i) saṃskārapratyayaṃ vijñānamiti | vijñānaṃ katamat? ṣaḍ vijñānakāyāḥ | katame ṣaṭ? tadyathā-cakṣurvijñānam | śrotravijñānam | ghrāṇavijñānam | jihvāvijñānam | kāyavijñānam | manovijñānam | ime ṣaḍ vijñānakāyāḥ ||
[法]由行為緣，識法得起。識法者，識有六種，謂：眼識、耳識、鼻識、舌識、身識、意識，此名六識。
[金]云何行緣識？佛言：所謂眼識、耳識、鼻識、舌識、身識、意識。比丘！是名行緣識。
(ī) vijñānapratyayaṃ nāmarūpamiti | tatra nāmarūpam-nāma catvāro'rūpiṇaḥ skandhāḥ | katame catvāraḥ? vedanāskandhaḥ | saṃjñāskandhaḥ | saṃskāraskandhaḥ | vijñānaskandhaḥ | idaṃ nāma | rūpaṃ katamat? yatkiṃcidrūpam, taccatvāri mahābhūtāni | catvāri ca mahābhūtānyupādāya | tadyathā-pṛthivīdhātuḥ | abdhātuḥ | tejodhātuḥ | vāyudhātuḥ ||
[法]由識為緣，名色得起。名色者，謂：色蘊、受蘊、想蘊、行蘊、識蘊。色者，謂：內五塵，皆四大所成。四大者，謂：地、水、火、風。
[金]云何識緣名色？佛言：名謂非色四蘊（受、想、行、識）；色謂形質，體即四大。是名識緣名色。云何四大？佛言：所謂地大、水大、火大、風大。
pṛthivīdhātuḥ katamaḥ? yadgurutvaṃ ca karkaśatvaṃ ca | abdhātuḥ katamaḥ? yad dravatvamabhiṣyandanatvaṃ ca | tejodhātuḥ katamaḥ? yaduṣṇatvaṃ paripācanatvaṃ ca | vāyudhātuḥ katamaḥ? yadākuñcanaḥ prasāraṇaḥ laghusamudīraṇatvaṃ ca | yadidaṃ rūpaṃ pūrvakaṃ (ca) nāma, tad ubhayam ekatrābhisaṃkṣipya nāmarūpam ity ucyate ||
[法]地體堅重，水性流潤，溫煖為火，動轉名風。如是四大所成五塵，名為色蘊。而此蘊法，四蘊名名，一蘊名色，如是五蘊，名為名色。
[金]云何四大體相差別？所謂：地以堅硬為性，水以濕潤為性，火以溫熱為性，風以輕動為性。比丘！是名四大體相差別。
(u) nāmarūpapratyayaṃ ṣaḍāyatanam iti | ṣaḍāyatanaṃ katamat? cakṣurāyatanam | śrotrāyatanam | ghrāṇāyatanam | jihvāyatanam | kāyāyatanam | manaāyatanam | idam ucyate ṣaḍāyatanam ||
[法]名色為緣六處得起。六處者，謂內六處：眼處、耳處、鼻處、舌處、身處、意處。此名六處。
[金]云何名色緣六入？佛言：所謂眼入處、耳入處、鼻入處、舌入處、身入處、意入處。比丘！是名名色緣六入。
(ū) ṣaḍāyatanapratyayaḥ sparśa iti | sparśaḥ katamaḥ? ṣaṭ sparśakāyāḥ-cakṣusaṃsparśaḥ | śrotrasaṃsparśaḥ | ghrāṇasaṃsparśaḥ | jihvāsaṃsparśaḥ | kāyasaṃsparśaḥ | manaḥsaṃsparśaḥ | (ayamucyate sparśaḥ) ||
[法]六處為緣，觸法得起。觸有六種，謂：眼觸、耳觸、鼻觸、舌觸、身觸、意觸。此等名觸。
[金]云何六入緣觸？佛言：所謂眼觸、耳觸、鼻觸、舌觸、身觸、意觸。比丘！是名六入緣觸。
(e) sparśapratyayā vedanā | vedanā katamā? ṣaḍ vedanāḥ | katame (māḥ ?) ṣaṭ? cakṣuḥsaṃsparśajā vedanā sukhā duḥkhā aduḥkhāsukhā ca | śrotrasaṃsparśajā vedanā sukhā duḥkhā aduḥkhāsukhā ca | ghrāṇasaṃsparśajā vedanā sukhā duḥkhā aduḥkhāsukhā ca | jihvāsaṃsparśajā vedanā sukhā duḥkhā aduḥkhāsukhā ca | kāyasaṃsparśajā vedanā sukhā duḥkhā aduḥkhāsukhā ca | manaḥsaṃsparśajā vedanā sukhā duḥkhā aduḥkhāsukhā ca | iyam ucyate vedanā ||
[法]由觸為緣，受法得起。受有三種，謂：苦受、樂受、捨受。如是眼觸緣此三受，乃至意觸亦復如是！此名為受。
[金]云何觸緣受？佛言：所謂：眼觸生受，謂生苦受、樂受、非苦非樂受。耳、鼻、舌、身、意生受，亦復如是。比丘！是名觸緣受。
(o) vedanāpratyayā tṛṣṇā | katamā tṛṣṇā? ṣaṭ tṛṣṇākāyāḥ | katame ṣaṭ? rūpatṛṣṇā| śabdatṛṣṇā | gandhatṛṣṇā | rasatṛṣṇā | sparśatṛṣṇā | dharmatṛṣṇā | (iyam ucyate tṛṣṇā) ||
[法]由受為緣，愛法得起。愛有六種。謂：眼觀色、耳聽聲、鼻嗅香、舌了味、身覺觸、意分別法。由貪六法，得名為愛。
[金]比丘復白佛言：世尊！云何受緣愛？佛言：所謂：色愛、聲愛、香愛、味愛、觸愛、法愛。云何色愛？所謂：一切有色，可愛可樂，深心戀著，無有厭離。是名色愛。聲、香、味、觸、法愛，亦復如是。比丘！是名受緣愛。
(ka) tṛṣṇāpratyayamupādānam | upādānaṃ katamat? catvāri upādānāni | katamāni catvāri? tṛṣṇopādānam | śīlavratopādānam | ātmavedanopādānam | (idam ucyate upādānam) ||
[法]由愛為緣，取法得起。取有四種，謂：欲取、見取、戒禁取、我語取。由愛增故，得名為取。
[金]云何愛緣取？佛言：所謂：欲取、見取、戒禁取、我語取。比丘！是名愛緣取。
(kha) upādānapratyayo bhava iti | bhavaḥ katamaḥ? trayo bhavāḥ | katame trayaḥ? kāmabhavaḥ | rūpabhavaḥ | ārūpyabhavaśca |
[法]由取為緣，有法得起。有法有三：欲有、色有、無色有。
[金]云何取緣有？佛言：所謂欲有、色有、無色有。
tatra kāmabhavaḥ katamaḥ? tadyathā-narakāḥ | tiryañcapretāḥ | asurāḥ | ṣaṭ kāmāvacarā devāḥ || tadyathā-aṣṭau mahānarakāḥ | katame'ṣṭauḥ? tadyathā- uṣṇā mahānarakāḥ | saṃjīvaḥ | kālasūtraḥ | saṃghātaḥ | dvau ca rauravau | tapanaḥ | pratāpanaḥ | avīciśca | iti || mahānarakāḥ || tadyathā-arbudaḥ | nirarbudaḥ | aṭaṭaḥ | hahavaḥ | huhuvaḥ | utpalaḥ | padmaḥ | mahāpadmaḥ || katame ṣaṭ devāḥ? cāturmahārājikā devāḥ| trāyastriṃśāḥ | yāmāḥ | tuṣitāḥ | nirmāṇaratayaḥ | paranirmitavaśavartino devāḥ ||
[法]欲有者，謂：十惡趣及人、天。
1)十惡趣者，謂八地獄。一、等活。二、黑繩。三、眾合。四、號叫。五、大號叫。六、炎熱。七、極炎熱。八、無間。九、傍生趣。十、餓鬼趣。如是十種，名為惡趣。
2)人趣者，謂四大洲：南贍部洲、東勝身洲、西牛貨洲、北俱盧洲。南贍部洲，其量縱廣七千由旬，此洲之相，北闊南狹，猶如車形。東勝身洲，其量縱廣八千由旬，彼洲之相，猶如半月。西牛貨洲，其量縱廣九千由旬，彼洲之相，猶如圓月。北俱盧洲，其量縱廣十千由旬，彼洲之相，四方徑直，猶如池沼。如是四洲，名為人趣。
3)天趣者：欲界六天。謂：四王天、忉利天、夜摩天、兜率天、化樂天、他化自在天，如是名為欲界六天。此等諸趣，名為欲有。
[金]云何欲有？謂：欲界五趣及四王天、忉利天、焰摩天、兜率天、化樂天、他化自在天。是名欲有。
tatra rūpabhavaḥ katamaḥ? tadyathā-bramhakāyikāḥ | brahmapurohitāḥ | mahābrahmāṇaḥ | parīttābhāḥ | apramāṇābhāḥ | ābhāsvarāḥ | parīttaśubhāḥ | apramāṇaśubhāḥ | śubhakṛtsnāḥ | anabhrakāḥ | puṇyaprasavāḥ | abṛhāḥ | atapāḥ | abṛhāḥ | sudarśanāḥ | akaniṣṭhāś ceti ||
[法]色有者，有十八天。謂：梵眾天、梵輔天、大梵天、光天、無量光天、光音天、淨天、無量淨天、遍淨天、無雲天、福生天、廣果天、無想天、無煩天、無熱天、善現天、善見天、色究竟天。此等諸天、名為色有。
[金]云何色有？佛言：所謂：梵眾天、梵輔天、大梵天、少光天、無量光天、極光天、少淨天、無量淨天、極遍淨天、無雲天、福生天、廣果天、無煩天、無熱天、善現天、善見天、色究竟天。比丘！是名色有。
ārūpyadhātavaḥ katamāḥ? tadyathā-ākāśānantyāyatanam | vijñānānantyāyatanam | ākiṃcanyāyatanam | naivasaṃjñānāsaṃjñāyatanam || ārūpiṇāṃ devānāṃ cittamātramadhyāyināṃ cāturvidhā upapattiḥ | ayam ucyate upādānapratyayo bhavaḥ ||
[法]無色有者，有四種天。謂：空無邊處天、識無邊處天、無所有處天、非想非非想處天。此等諸天，名無色有。如是三有，得名為有。
[金]云何無色有？佛言：所謂：空無邊處、識無邊處、無所有處、非想非非想處。是名無色有。比丘！如是三種，是謂取緣有。
(ga) bhavapratyayā jātiriti | jātiḥ katamāḥ? yā teṣāṃ teṣāṃ sattvānāṃ tasmiṃstasmin sattvanikāye jātiḥ, saṃjātiḥ, avakrāntiḥ, abhinirvṛttiḥ, skandhānāṃ prādurbhāvaḥ, āyatanānāṃ pratilambhaḥ, jīvitendriyasyodbhavaḥ | (iyam ucyate jātiḥ | ) ||
[法]由有為緣，生法得起。生者，謂諸有情捨此蘊已，隨業果報，復於界趣，蘊相出現，故名為生。
[金]云何有緣生？佛言：所謂：一切眾生，以愛取為緣，潤生五蘊，住世動作，隨順流轉，種種差別所與及取，皆從蘊起，身之所生，以命為本。比丘！是名有緣生。
(gha) (jātipratyayaṃ jarāmaraṇam | jarā katamā? ) nikāyasabhāgatāyāstasyā yat khālityaṃ pālityaṃ valīpracuratā jīrṇatā bhugnatā kub jagopānasīvakratā khurukhuruśvāsapraśvāsaśca tilakālakopahatagātratā purataḥ prāgbhārakāyatā daṇḍāvaṣṭambhatā indriyāṇāṃ paripākaḥ paribhedaḥ saṃbhārāṇāṃ purāṇībhāvo jarjarībhāvaḥ dhandhatvaṃ mandatvaṃ hāniḥ parihāṇiḥ | iyam ucyate jarā ||
[法]由生為緣，老、死得有。老者，謂諸有情蘊法果熟，心識迷亂，多所忘失，髮白面皺，身力羸弱，舉動策杖，喘息呻吟，漸漸力微，諸根衰朽，是名為老。
tatra maraṇaṃ katamat? yatteṣāṃ sattvānāṃ tasmāc chavikāyāccyutiḥ cyavanatā bhedo 'ntardhānaṃ maraṇaṃ kālakriyā āyuṣo hāniḥ uṣmaṇo hāniḥ jīvitendriyasya nirodhaḥ skandhānāṃ nikṣepaḥ | idam ucyate maraṇam || yadetanmaraṇaṃ pūrvikā ca jarā, tadubhayam ekatrābhisaṃkṣipya jarāmaraṇam ity ucyate || ayaṃ bhikṣavo dvādaśāṅgapratītyasamutpādasyāyaṃ vibhaṅga iti ||
[法]復何名死？謂諸有情隨能招業，壽量終盡，識捨執受，命根謝滅，諸蘊離散，是名為死。謂：老無定相，附死立支，二法合一，故名老死。如是名為十二緣法。
[金]云何生緣老盡？佛言：所謂：四大遷變，諸根衰朽，身體羸弱，動輒疲苶，博識多知，智已昧劣。一切眾生，身識欲離，諸根欲滅，性境冥昧，無所覺知。比丘！是名生緣老盡。
2019年9月6日 星期五
法蘊足論-21.緣起品-12.有緣生
14.有緣生
1)惡趣
云何有緣生？謂有一類，由貪、瞋、癡纏縛心故，造身、語、意三種惡行。
12. (bhavapratyayā jātiḥ)
bhavapratyayā jātiḥ katamā / āha / yathā khalv ihaikatyo rāgaparyavasthito (DhskD 14r3) dveṣaparyavasthito mohaparyavasthitaḥ kāyena duścaritaṃ carati vācā manasā duścaritaṃ carati /
此三惡行，說名業有。
ye te akuśalā kāyasaṃskārā vāksaṃskārā manaḥsaṃskārā ayam ucyate akuśalaḥ karmabhavaḥ /
由此因緣，身壞命終，墮於地獄。
yad api taddhetu (DhskD 14r4) tatpratyayaṃ kāyasya bhedān narakeṣūpapadyate /
於彼諸生、等生、趣入、出現，蘊得、界得、處得，諸蘊生命根起，說名生。
tatra yā jātiḥ saṃjātir avakrāntir abhinirvṛttiḥ prādurbhāvaḥ skandhapratilābho dhātupratilābha āyatanapratilābho jīvitendriyasya prādurbhāva itīyaṃ jātir (DhskD 14r5)
此生緣有故起，是名有緣生。
imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātir /
如說地獄，傍生、鬼界，應知亦爾。
iti yathā narakeṣv evaṃ tiryakpreteṣu /
[參考]雜阿含298經
緣有生者，云何為生？若彼彼眾生，彼彼身種類一生，超越和合出生，得陰、得界、得入處、得命根，是名為生。
2)人趣
復有一類，於人趣樂繫心希求，彼作是念：願我當生人趣同分，與諸人眾，同受快樂。
yathā khalv ihaikatyo manuṣyasukhakānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ manuṣyasubhagānāṃ (DhskD 14r6) sabhāgatāyām upapadyeyam iti /
因此希求，造能感人趣身、語、意妙行。
sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ kāyena sucaritaṃ carati vācā manasā sucaritaṃ carati /
此三妙行，說名業有。
ye te kuśalāḥ kāyasaṃskārā vāksaṃskārā manaḥsaṃskārā (DhskD 14r7) ayam ucyate kuśalaḥ karmabhavaḥ /
由此因緣，身壞命終，生於人趣眾同分中。
yad api taddhetu tatpratyayaṃ kāyasya bhedān manuṣyasubhagānāṃ sabhāgatāyām upapadyate /
於彼諸生、等生，乃至命根起，說名生。此生緣有故起，是名有緣生。
tatra yā jātiḥ saṃjātir vistareṇa tad ucyate bhavapratyayā jāti /
3)六欲天
如說人趣，四大王眾天，乃至他化自在天，應知亦爾。
yathā manuṣyasubhagānāṃ (DhskD 14r8) evaṃ cāturmahārājikānāṃ trayastriṃśānāṃ yāmānāṃ tuṣitānāṃ nirmāṇaratīnāṃ paranirmitavaśavartināṃ /
4)梵眾天
復有一類，於梵眾天，繫心希求。彼作是念：願我當生梵眾天眾同分中。因此希求，勤脩加行，離欲惡不善法，有尋有伺離生喜樂，初靜慮具足住。
yathā khalv ihaikatyo brahmakāyikānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ tasyaivaṃ bhavaty (DhskD 14r9) / aho batāhaṃ brahmakāyikānāṃ devānāṃ sabhāgatāyām upapadyeyam iti / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ viviktaṃ kāmair viviktaṃ pāpakair akuśalair dharmaiḥ savitarkaṃ savicāraṃ vivekajaṃ (DhskD 14r10) prītisukhaṃ prathamaṃ dhyānam upasaṃpadya viharati /
於此定中，諸身律儀、語律儀、命清淨，說名業有。
tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvara ājīvapariśuddhir ayam ucyate kuśalaḥ karmabhavaḥ /
由此因緣，身壞命終，生梵眾天眾同分中。
yad api taddhetu tatpratyayaṃ kāyasya bhedād (DhskD 14v1) brahmakāyikānāṃ devānāṃ sabhāgatāyām upapadyate /
於彼諸生、等生，乃至命根起，說名生。此生緣有故起，是名有緣生。
tatra jātiḥ saṃjātir vistareṇa yāvad / iyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātir iti /
5)梵輔天乃至廣果天
如說梵眾天，梵輔天乃至廣果天，應知亦爾。
yathā brahmakāyikānāṃ evaṃ brahmapurohitānāṃ mahābrahmaṇāṃ /
(DhskD 14v2) yathā khalv ihaikatyaḥ parīttābhānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ parīttābhānāṃ devānāṃ sabhāgatāyām upapadyeyam iti / sa tatprārthayamāno vitarkavicārāṇāṃ vyupaśamād (DhskD 14v3) adhyātmasaṃprasādāc cetasa ekotībhāvād avitarkam avicāraṃ samādhijaṃ prītisukhaṃ dvitīyaṃ dhyānam upasaṃpadya viharati / tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvara ājīvapariśuddhiḥ ayam ucyate (DhskD 14v4) kuśalaḥ karmabhavaḥ / yad api taddhetu tatpratyayaṃ kāyasya bhedāt parīttābhanāṃ devānāṃ sabhāgatāyām upapadyate / tatra yā jātiḥ saṃjātir vistareṇa jīvitendriyasya prādurbhāvaḥ / itīyaṃ jātir imaṃ bhavam* (DhskD 14v5) pratītya tad ucyate bhavapratyayā jātiḥ /
yathā parīttābhānām evam apramāṇābhānām ābhāsvarāṇāṃ /
yathā khalv ihaikatyaḥ parīttaśubhānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ (DhskD 14v6) parīttaśubhānāṃ devānāṃ sabhāgatāyām upapadyeyaṃ / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ prīter virāgād upekṣako viharati / smṛtaḥ saṃprajānan sukhaṃ ca kāyena pratisaṃvedayate / yat (DhskD 14v7) tad āryā ācakṣate upekṣakaḥ smṛtimāṃ sukhavihārīti tṛtīyaṃ dhyānam upasaṃpadya viharati / tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvaraḥ ājīvapariśuddhir ayam ucyate kuśalaḥ karmabhavaḥ / (DhskD 14v8) yad api taddhetu tatpratyayaṃ kāyasya bhedāt parīttaśubhānāṃ devānāṃ sabhāgatāyām upapadyate / tatra yā jātiḥ saṃjātir vistareṇa / iyam ucyate bhavapratyayā jātir iti /
yathā parīttaśubhānām evam (DhskD 14v9) apramāṇaśubhānāṃ śubhakṛtsnānāṃ /
yathā khalv ihaikatyaḥ anabhrakāṇāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāham anabhrakāṇāṃ devānāṃ sabhāgatāyām upapadyeyam iti / sa tatprārthayamānas (DhskD 14v10) taddhetos tatsaṃvartanīyaṃ sukhasya ca prahāṇād duḥkhasya ca prahāṇāt pūrvam eva ca saumanasyadaurmanasyayor astagamād aduḥkhāsukhaṃ upekṣāsmṛtipariśuddhaṃ caturthaṃ dhyānam upasaṃpadya viharati / (DhskD 15r1) tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvara ājīvapariśuddhir ayam ucyate kuśalaḥ karmabhavaḥ / yad api taddhetu tatpratyayaṃ kāyasya bhedād anabhrakāṇāṃ devānāṃ sabhāgatāyām upapadyate (DhskD 15r2) / tatra yā jātiḥ saṃjātiḥ vistareṇa yāvaj jīvitendriyasya prādurbhāvaḥ / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātiḥ /
yathā anabhrakāṇām evaṃ puṇyaprasavānām (DhskD 15r3) asaṃjñisatvasaṃgṛhītānāṃ ca bṛhatphalānāṃ /
6)無想天
復有一類，於無想天，繫心希求。彼作是 念：願我當生無想天眾同分中。
yathā khalv ihaikatyaḥ asaṃjñisatvānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāham asaṃjñisatvānāṃ devānāṃ sabhāgatāyām (DhskD 15r4) upapadyeyam iti /
因此希求，勤脩加行，思惟諸想，是粗、苦、障。思惟無想是靜、妙、離。
sa taṃ prārthayamānas taddhetos tatsaṃvartanīyaṃ saṃjñām audārikato duḥkhilataḥ sthūlabhittikato manasikaroti āsaṃjñikaṃ ca śāntataḥ praṇītato niḥsaraṇataḥ /
由此思惟，能滅諸想，安住無想。
tasya saṃjñām audārikato (DhskD 15r5) duḥkhilataḥ sthūlabhittikato manasikurvataḥ āsaṃjñikaṃ ca śāntataḥ praṇītato niḥsaraṇataḥ saṃjnā antardhīyate āsaṃjñikaṃ ca saṃsthihati /
彼諸想滅，住無想時，名無想定。
iti yatra mama saṃjñā antarāyaty āsaṃjñikaṃ (DhskD 15r6) ca saṃsthihaty etāvad asaṃjñisamāpattiḥ samāpanna iti vaktavyaṃ /
入此定時，諸身律儀、語律儀、命清淨，說名業有。
tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvaraḥ ājīvapariśuddhir ayam ucyate kuśalaḥ karmabhavaḥ /
由此因緣，身壞命終，生無想天眾同分中。
yad api taddhetu tatpratyayaṃ (DhskD 15r7) kāyasya bhedād asaṃjñisatvānāṃ devānāṃ sabhāgatāyām upapadyate /
於彼諸生、等生，乃至命根起，說名生。此生緣有故起，是名有緣生。
tatra yā jātiḥ saṃjātir vistareṇa yāvaj jīvitendriyasya prādurbhāva iti / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate (DhskD 15r8) bhavapratyayā jātir iti /
7)空無邊處天
復有一類，於空無邊處天，繫心希求。彼作是念：願我當生空無邊處天眾同分中。
yathā khalv ihaikatyaḥ ākāśānantyāyatanānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ ākāśānantyāyatanānāṃ devānāṃ sabhāgatāyām upapadyeyam (DhskD 15r9) iti /
因此希求，勤修加行，超諸色想，滅有對想，不思惟種種想，入無邊空，空無邊處具足住。
sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ sarvaśo rūpasaṃjñānāṃ samatikramāt pratighasaṃjñānām astagamān nānātvasaṃjñānām amanasikārād anantam ākāśam ity ākāśānantyāyatanam (DhskD 15r10) upasaṃpadya viharati /
於此定中，諸思、等思，現前等思、已思、當思，思性、思類，造心意業，說名業有。
tathā samāpannasya yā cetanā saṃcetanābhisaṃcetanā cetayitaṃ cetanāgataṃ cittābhisaṃskāro manaskarma ayam ucyate kuśalaḥ karmabhavaḥ /
由此因緣，身壞命終，生空無邊處眾同分中。
yad api taddhetu (DhskD 15v1) tatpratyayaṃ kāyasya bhedād ākāśānantyāyatanānāṃ devānāṃ sabhāgatāyām upapadyate /
於彼諸生、等生，乃至命根起，說名生。此生緣有故起，是名有緣生。
tatra yā jātiḥ saṃjātir vistareṇa yāvaj jīvitendriyaprādurbhāva / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate (DhskD 15v2) bhavapratyayā jātir iti /
8)餘三無色
如說空無邊處，乃至非想非非想處，應知亦爾。
yathā khalv ihaikatyo vijñānānantyāyatanānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ vijñānānantyāyatanānāṃ devānāṃ sabhāgatāyām upapadyeyaṃ (DhskD 15v3) iti / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ sarvaśa ākāśānantyāyatanaṃ samatikramyānantaṃ vijñānam iti vijñānānantyāyatanam upasaṃpadya viharati / tathā samāpannasya yā cetanā yāvac cittābhisaṃskāro (DhskD 15v4) manaskarmāyam ucyate kuśalaḥ karmabhavaḥ / yad api taddhetu tatpratyayaṃ kāyasya bhedād vijñānānantyāyatanānāṃ devānāṃ sabhāgatāyām upapadyate / tatra yā jātiḥ saṃjātiḥ vistareṇa (DhskD 15v5) yāvaj jīvitendriyasya prādurbhāva / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātir iti /
yathā khalv ihaikatya ākiṃcanyāyatanānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ (DhskD 15v6) / tasyaivaṃ bhavaty / aho batāham ākiṃcanyāyatanānāṃ devānāṃ sabhāgatāyām upapadyeyam iti / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ sarvaśo vijñānānantyāyatanaṃ samatikramya nāsti (DhskD 15v7) kiṃ cid ity ākiṃcanyāyatanam upasaṃpadya viharati / tathā samāpannasya yā cetanā saṃcetanā vistareṇa yāvac cittābhisaṃskāro manaskarma ayam ucyate kuśalaḥ karmabhavaḥ / (DhskD 15v8) yad api taddhetu tatpratyayaṃ kāyasya bhedād ākiṃcanyāyatanānāṃ devānāṃ sabhāgatāyāṃ upapadyate / tatra yā jātiḥ saṃjātiḥ vistareṇa yāvaj jīvitendriyasya prādurbhāva (DhskD 15v9) / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātir iti /
yathā khalv ihaikatyo naivasaṃjñānāsaṃjñāyatanānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / (DhskD 15v10) tasyaivaṃ bhavaty / aho batāhaṃ naivasaṃjñānāsaṃjñāyatanānāṃ devānāṃ sabhāgatāyāṃ upapadyeyam iti / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ ākiṃcanyāyatanaṃ samatikramya (DhskD 16r1) naivasaṃjñānāsaṃjñāyatanam upasaṃpadya viharati / tathā samāpannasya yā cetanā vistareṇa yāvac cittābhisaṃskāro manaskarmāyam ucyate kuśalaḥ karmabhavaḥ / yad api taddhetu tatpratyayaṃ naivasaṃjñānāsaṃjñāyatanānāṃ (DhskD 16r2) devānāṃ sabhāgatāyāṃ upapadyate / tatra yā jātiḥ saṃjātir avakrāntir abhinirvṛttiḥ prādurbhāvaḥ skandhapratilābho dhātupratilābhaḥ āyatanapratilābhaḥ jīvitendriyasya prādurbhāvaḥ (DhskD 16r3) / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātir iti /
9)大因緣經
復次，大因緣經中，尊者慶喜問佛：諸生為有緣不？佛言：有緣，此緣謂有。廣說乃至。
api khalv evam uktam bhagavatā mahānidānaparyāye vyākaraṇe āyuṣmaty ānande /asti pratyayam ānanda jātir / iti pṛṣṭair astīti (DhskD 16r4) vacanīyaṃ / kiṃpratyayā jātir iti / bhavapratyayā iti vacanīyaṃ / bhavapratyayā ānanda jātir / iti me yad uktam idaṃ me tat pratyuktaṃ /
若無業有，魚、烏、蛇、蝎、那伽、藥叉、部多、食香諸天人等，無足、二足、多足異類，彼彼有情於彼彼聚生、等生等，為得有不？不也！世尊！
bhavaś ced ānanda na syād api nu matsyānāṃ matsyatve pakṣiṇānāṃ vā pakṣitve (DhskD 16r5) sarīsṛpāṇāṃ sarīsṛpatve catuṣpadānāṃ vā catuṣpadatve nāgānāṃ vā nāgatve yakṣāṇāṃ vā yakṣatve bhūtānāṃ vā bhūtatve gandharvāṇāṃ vā gandharvatve devānāṃ vā devatve manuṣyāṇāṃ vā manuṣyatve (DhskD 16r6) teṣāṃ teṣām ānanda satvānāṃ tasmin tasmin satvanikāye api nu kasya cit kaś cid bhavaḥ syān / no bhadanta /
若全無有，為可施設有諸生不？不也！世尊！
sarvaśo vā punar ānanda bhave asaty api nu kasya cit kā cij jātiḥ prajñāyeta / no bhadanta / (DhskD 16r7)
是故，慶喜！諸生皆以有為其緣，是名有緣生。如是諸生，有為緣，有為依，有為建立故，起、等起，生、等生，聚集、出現，故名有緣生。
tasmāt tarhy ānandaitan nidānam eṣa samudaya eṣa hetur eṣa pratyayo jātyā yad uta bhavaḥ / bhavapratyayā ānanda jātir / iti me yad uktam idaṃ me tat pratyuktaṃ /
[參考]中阿含97大因經
阿難！緣有有生者，此說緣有有生，當知所謂緣有有生。
阿難！若無有，魚、魚種，鳥，鳥種，蚊、蚊種，龍、龍種，神、神種，鬼、鬼種，天、天種，人、人種。
阿難！彼彼眾生隨彼彼處無有，各各無有者，設使離有，當有生耶？答曰：無也。
阿難！是故當知是生因、生習、生本、生緣者，謂此有也。所以者何？緣有故則有生。
1)惡趣
云何有緣生？謂有一類，由貪、瞋、癡纏縛心故，造身、語、意三種惡行。
12. (bhavapratyayā jātiḥ)
bhavapratyayā jātiḥ katamā / āha / yathā khalv ihaikatyo rāgaparyavasthito (DhskD 14r3) dveṣaparyavasthito mohaparyavasthitaḥ kāyena duścaritaṃ carati vācā manasā duścaritaṃ carati /
此三惡行，說名業有。
ye te akuśalā kāyasaṃskārā vāksaṃskārā manaḥsaṃskārā ayam ucyate akuśalaḥ karmabhavaḥ /
由此因緣，身壞命終，墮於地獄。
yad api taddhetu (DhskD 14r4) tatpratyayaṃ kāyasya bhedān narakeṣūpapadyate /
於彼諸生、等生、趣入、出現，蘊得、界得、處得，諸蘊生命根起，說名生。
tatra yā jātiḥ saṃjātir avakrāntir abhinirvṛttiḥ prādurbhāvaḥ skandhapratilābho dhātupratilābha āyatanapratilābho jīvitendriyasya prādurbhāva itīyaṃ jātir (DhskD 14r5)
此生緣有故起，是名有緣生。
imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātir /
如說地獄，傍生、鬼界，應知亦爾。
iti yathā narakeṣv evaṃ tiryakpreteṣu /
[參考]雜阿含298經
緣有生者，云何為生？若彼彼眾生，彼彼身種類一生，超越和合出生，得陰、得界、得入處、得命根，是名為生。
2)人趣
復有一類，於人趣樂繫心希求，彼作是念：願我當生人趣同分，與諸人眾，同受快樂。
yathā khalv ihaikatyo manuṣyasukhakānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ manuṣyasubhagānāṃ (DhskD 14r6) sabhāgatāyām upapadyeyam iti /
因此希求，造能感人趣身、語、意妙行。
sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ kāyena sucaritaṃ carati vācā manasā sucaritaṃ carati /
此三妙行，說名業有。
ye te kuśalāḥ kāyasaṃskārā vāksaṃskārā manaḥsaṃskārā (DhskD 14r7) ayam ucyate kuśalaḥ karmabhavaḥ /
由此因緣，身壞命終，生於人趣眾同分中。
yad api taddhetu tatpratyayaṃ kāyasya bhedān manuṣyasubhagānāṃ sabhāgatāyām upapadyate /
於彼諸生、等生，乃至命根起，說名生。此生緣有故起，是名有緣生。
tatra yā jātiḥ saṃjātir vistareṇa tad ucyate bhavapratyayā jāti /
3)六欲天
如說人趣，四大王眾天，乃至他化自在天，應知亦爾。
yathā manuṣyasubhagānāṃ (DhskD 14r8) evaṃ cāturmahārājikānāṃ trayastriṃśānāṃ yāmānāṃ tuṣitānāṃ nirmāṇaratīnāṃ paranirmitavaśavartināṃ /
4)梵眾天
復有一類，於梵眾天，繫心希求。彼作是念：願我當生梵眾天眾同分中。因此希求，勤脩加行，離欲惡不善法，有尋有伺離生喜樂，初靜慮具足住。
yathā khalv ihaikatyo brahmakāyikānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ tasyaivaṃ bhavaty (DhskD 14r9) / aho batāhaṃ brahmakāyikānāṃ devānāṃ sabhāgatāyām upapadyeyam iti / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ viviktaṃ kāmair viviktaṃ pāpakair akuśalair dharmaiḥ savitarkaṃ savicāraṃ vivekajaṃ (DhskD 14r10) prītisukhaṃ prathamaṃ dhyānam upasaṃpadya viharati /
於此定中，諸身律儀、語律儀、命清淨，說名業有。
tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvara ājīvapariśuddhir ayam ucyate kuśalaḥ karmabhavaḥ /
由此因緣，身壞命終，生梵眾天眾同分中。
yad api taddhetu tatpratyayaṃ kāyasya bhedād (DhskD 14v1) brahmakāyikānāṃ devānāṃ sabhāgatāyām upapadyate /
於彼諸生、等生，乃至命根起，說名生。此生緣有故起，是名有緣生。
tatra jātiḥ saṃjātir vistareṇa yāvad / iyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātir iti /
5)梵輔天乃至廣果天
如說梵眾天，梵輔天乃至廣果天，應知亦爾。
yathā brahmakāyikānāṃ evaṃ brahmapurohitānāṃ mahābrahmaṇāṃ /
(DhskD 14v2) yathā khalv ihaikatyaḥ parīttābhānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ parīttābhānāṃ devānāṃ sabhāgatāyām upapadyeyam iti / sa tatprārthayamāno vitarkavicārāṇāṃ vyupaśamād (DhskD 14v3) adhyātmasaṃprasādāc cetasa ekotībhāvād avitarkam avicāraṃ samādhijaṃ prītisukhaṃ dvitīyaṃ dhyānam upasaṃpadya viharati / tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvara ājīvapariśuddhiḥ ayam ucyate (DhskD 14v4) kuśalaḥ karmabhavaḥ / yad api taddhetu tatpratyayaṃ kāyasya bhedāt parīttābhanāṃ devānāṃ sabhāgatāyām upapadyate / tatra yā jātiḥ saṃjātir vistareṇa jīvitendriyasya prādurbhāvaḥ / itīyaṃ jātir imaṃ bhavam* (DhskD 14v5) pratītya tad ucyate bhavapratyayā jātiḥ /
yathā parīttābhānām evam apramāṇābhānām ābhāsvarāṇāṃ /
yathā khalv ihaikatyaḥ parīttaśubhānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ (DhskD 14v6) parīttaśubhānāṃ devānāṃ sabhāgatāyām upapadyeyaṃ / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ prīter virāgād upekṣako viharati / smṛtaḥ saṃprajānan sukhaṃ ca kāyena pratisaṃvedayate / yat (DhskD 14v7) tad āryā ācakṣate upekṣakaḥ smṛtimāṃ sukhavihārīti tṛtīyaṃ dhyānam upasaṃpadya viharati / tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvaraḥ ājīvapariśuddhir ayam ucyate kuśalaḥ karmabhavaḥ / (DhskD 14v8) yad api taddhetu tatpratyayaṃ kāyasya bhedāt parīttaśubhānāṃ devānāṃ sabhāgatāyām upapadyate / tatra yā jātiḥ saṃjātir vistareṇa / iyam ucyate bhavapratyayā jātir iti /
yathā parīttaśubhānām evam (DhskD 14v9) apramāṇaśubhānāṃ śubhakṛtsnānāṃ /
yathā khalv ihaikatyaḥ anabhrakāṇāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāham anabhrakāṇāṃ devānāṃ sabhāgatāyām upapadyeyam iti / sa tatprārthayamānas (DhskD 14v10) taddhetos tatsaṃvartanīyaṃ sukhasya ca prahāṇād duḥkhasya ca prahāṇāt pūrvam eva ca saumanasyadaurmanasyayor astagamād aduḥkhāsukhaṃ upekṣāsmṛtipariśuddhaṃ caturthaṃ dhyānam upasaṃpadya viharati / (DhskD 15r1) tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvara ājīvapariśuddhir ayam ucyate kuśalaḥ karmabhavaḥ / yad api taddhetu tatpratyayaṃ kāyasya bhedād anabhrakāṇāṃ devānāṃ sabhāgatāyām upapadyate (DhskD 15r2) / tatra yā jātiḥ saṃjātiḥ vistareṇa yāvaj jīvitendriyasya prādurbhāvaḥ / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātiḥ /
yathā anabhrakāṇām evaṃ puṇyaprasavānām (DhskD 15r3) asaṃjñisatvasaṃgṛhītānāṃ ca bṛhatphalānāṃ /
6)無想天
復有一類，於無想天，繫心希求。彼作是 念：願我當生無想天眾同分中。
yathā khalv ihaikatyaḥ asaṃjñisatvānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāham asaṃjñisatvānāṃ devānāṃ sabhāgatāyām (DhskD 15r4) upapadyeyam iti /
因此希求，勤脩加行，思惟諸想，是粗、苦、障。思惟無想是靜、妙、離。
sa taṃ prārthayamānas taddhetos tatsaṃvartanīyaṃ saṃjñām audārikato duḥkhilataḥ sthūlabhittikato manasikaroti āsaṃjñikaṃ ca śāntataḥ praṇītato niḥsaraṇataḥ /
由此思惟，能滅諸想，安住無想。
tasya saṃjñām audārikato (DhskD 15r5) duḥkhilataḥ sthūlabhittikato manasikurvataḥ āsaṃjñikaṃ ca śāntataḥ praṇītato niḥsaraṇataḥ saṃjnā antardhīyate āsaṃjñikaṃ ca saṃsthihati /
彼諸想滅，住無想時，名無想定。
iti yatra mama saṃjñā antarāyaty āsaṃjñikaṃ (DhskD 15r6) ca saṃsthihaty etāvad asaṃjñisamāpattiḥ samāpanna iti vaktavyaṃ /
入此定時，諸身律儀、語律儀、命清淨，說名業有。
tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvaraḥ ājīvapariśuddhir ayam ucyate kuśalaḥ karmabhavaḥ /
由此因緣，身壞命終，生無想天眾同分中。
yad api taddhetu tatpratyayaṃ (DhskD 15r7) kāyasya bhedād asaṃjñisatvānāṃ devānāṃ sabhāgatāyām upapadyate /
於彼諸生、等生，乃至命根起，說名生。此生緣有故起，是名有緣生。
tatra yā jātiḥ saṃjātir vistareṇa yāvaj jīvitendriyasya prādurbhāva iti / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate (DhskD 15r8) bhavapratyayā jātir iti /
7)空無邊處天
復有一類，於空無邊處天，繫心希求。彼作是念：願我當生空無邊處天眾同分中。
yathā khalv ihaikatyaḥ ākāśānantyāyatanānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ ākāśānantyāyatanānāṃ devānāṃ sabhāgatāyām upapadyeyam (DhskD 15r9) iti /
因此希求，勤修加行，超諸色想，滅有對想，不思惟種種想，入無邊空，空無邊處具足住。
sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ sarvaśo rūpasaṃjñānāṃ samatikramāt pratighasaṃjñānām astagamān nānātvasaṃjñānām amanasikārād anantam ākāśam ity ākāśānantyāyatanam (DhskD 15r10) upasaṃpadya viharati /
於此定中，諸思、等思，現前等思、已思、當思，思性、思類，造心意業，說名業有。
tathā samāpannasya yā cetanā saṃcetanābhisaṃcetanā cetayitaṃ cetanāgataṃ cittābhisaṃskāro manaskarma ayam ucyate kuśalaḥ karmabhavaḥ /
由此因緣，身壞命終，生空無邊處眾同分中。
yad api taddhetu (DhskD 15v1) tatpratyayaṃ kāyasya bhedād ākāśānantyāyatanānāṃ devānāṃ sabhāgatāyām upapadyate /
於彼諸生、等生，乃至命根起，說名生。此生緣有故起，是名有緣生。
tatra yā jātiḥ saṃjātir vistareṇa yāvaj jīvitendriyaprādurbhāva / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate (DhskD 15v2) bhavapratyayā jātir iti /
8)餘三無色
如說空無邊處，乃至非想非非想處，應知亦爾。
yathā khalv ihaikatyo vijñānānantyāyatanānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ vijñānānantyāyatanānāṃ devānāṃ sabhāgatāyām upapadyeyaṃ (DhskD 15v3) iti / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ sarvaśa ākāśānantyāyatanaṃ samatikramyānantaṃ vijñānam iti vijñānānantyāyatanam upasaṃpadya viharati / tathā samāpannasya yā cetanā yāvac cittābhisaṃskāro (DhskD 15v4) manaskarmāyam ucyate kuśalaḥ karmabhavaḥ / yad api taddhetu tatpratyayaṃ kāyasya bhedād vijñānānantyāyatanānāṃ devānāṃ sabhāgatāyām upapadyate / tatra yā jātiḥ saṃjātiḥ vistareṇa (DhskD 15v5) yāvaj jīvitendriyasya prādurbhāva / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātir iti /
yathā khalv ihaikatya ākiṃcanyāyatanānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ (DhskD 15v6) / tasyaivaṃ bhavaty / aho batāham ākiṃcanyāyatanānāṃ devānāṃ sabhāgatāyām upapadyeyam iti / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ sarvaśo vijñānānantyāyatanaṃ samatikramya nāsti (DhskD 15v7) kiṃ cid ity ākiṃcanyāyatanam upasaṃpadya viharati / tathā samāpannasya yā cetanā saṃcetanā vistareṇa yāvac cittābhisaṃskāro manaskarma ayam ucyate kuśalaḥ karmabhavaḥ / (DhskD 15v8) yad api taddhetu tatpratyayaṃ kāyasya bhedād ākiṃcanyāyatanānāṃ devānāṃ sabhāgatāyāṃ upapadyate / tatra yā jātiḥ saṃjātiḥ vistareṇa yāvaj jīvitendriyasya prādurbhāva (DhskD 15v9) / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātir iti /
yathā khalv ihaikatyo naivasaṃjñānāsaṃjñāyatanānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / (DhskD 15v10) tasyaivaṃ bhavaty / aho batāhaṃ naivasaṃjñānāsaṃjñāyatanānāṃ devānāṃ sabhāgatāyāṃ upapadyeyam iti / sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ ākiṃcanyāyatanaṃ samatikramya (DhskD 16r1) naivasaṃjñānāsaṃjñāyatanam upasaṃpadya viharati / tathā samāpannasya yā cetanā vistareṇa yāvac cittābhisaṃskāro manaskarmāyam ucyate kuśalaḥ karmabhavaḥ / yad api taddhetu tatpratyayaṃ naivasaṃjñānāsaṃjñāyatanānāṃ (DhskD 16r2) devānāṃ sabhāgatāyāṃ upapadyate / tatra yā jātiḥ saṃjātir avakrāntir abhinirvṛttiḥ prādurbhāvaḥ skandhapratilābho dhātupratilābhaḥ āyatanapratilābhaḥ jīvitendriyasya prādurbhāvaḥ (DhskD 16r3) / itīyaṃ jātir imaṃ bhavaṃ pratītya tad ucyate bhavapratyayā jātir iti /
9)大因緣經
復次，大因緣經中，尊者慶喜問佛：諸生為有緣不？佛言：有緣，此緣謂有。廣說乃至。
api khalv evam uktam bhagavatā mahānidānaparyāye vyākaraṇe āyuṣmaty ānande /asti pratyayam ānanda jātir / iti pṛṣṭair astīti (DhskD 16r4) vacanīyaṃ / kiṃpratyayā jātir iti / bhavapratyayā iti vacanīyaṃ / bhavapratyayā ānanda jātir / iti me yad uktam idaṃ me tat pratyuktaṃ /
若無業有，魚、烏、蛇、蝎、那伽、藥叉、部多、食香諸天人等，無足、二足、多足異類，彼彼有情於彼彼聚生、等生等，為得有不？不也！世尊！
bhavaś ced ānanda na syād api nu matsyānāṃ matsyatve pakṣiṇānāṃ vā pakṣitve (DhskD 16r5) sarīsṛpāṇāṃ sarīsṛpatve catuṣpadānāṃ vā catuṣpadatve nāgānāṃ vā nāgatve yakṣāṇāṃ vā yakṣatve bhūtānāṃ vā bhūtatve gandharvāṇāṃ vā gandharvatve devānāṃ vā devatve manuṣyāṇāṃ vā manuṣyatve (DhskD 16r6) teṣāṃ teṣām ānanda satvānāṃ tasmin tasmin satvanikāye api nu kasya cit kaś cid bhavaḥ syān / no bhadanta /
若全無有，為可施設有諸生不？不也！世尊！
sarvaśo vā punar ānanda bhave asaty api nu kasya cit kā cij jātiḥ prajñāyeta / no bhadanta / (DhskD 16r7)
是故，慶喜！諸生皆以有為其緣，是名有緣生。如是諸生，有為緣，有為依，有為建立故，起、等起，生、等生，聚集、出現，故名有緣生。
tasmāt tarhy ānandaitan nidānam eṣa samudaya eṣa hetur eṣa pratyayo jātyā yad uta bhavaḥ / bhavapratyayā ānanda jātir / iti me yad uktam idaṃ me tat pratyuktaṃ /
[參考]中阿含97大因經
阿難！緣有有生者，此說緣有有生，當知所謂緣有有生。
阿難！若無有，魚、魚種，鳥，鳥種，蚊、蚊種，龍、龍種，神、神種，鬼、鬼種，天、天種，人、人種。
阿難！彼彼眾生隨彼彼處無有，各各無有者，設使離有，當有生耶？答曰：無也。
阿難！是故當知是生因、生習、生本、生緣者，謂此有也。所以者何？緣有故則有生。
法蘊足論-21.緣起品-11.取緣有
13.取緣有
1)第一釋
云何取緣有？謂取為緣施設多有，謂佛或說三界、五蘊名有，或說能感後有業名有，或說生分五蘊名有。
11. (upādānapratyayo bhavaḥ)
bhavaḥ katama / āha / upādānāny eva pratītyānekavidhā bhavaprajñaptir uktā bhagavatā / ekavidhā asti bhavaprajñaptir yatra traidhātukāḥ paṃca skandhā uktā bhagavatā / (DhskD 13v7) asti bhavaprajñaptir yatrāyatyāṃ punarbhavābhinirvartakaṃ karmoktaṃ bhagavatā / asti bhavaprajñaptir yatropapattyaṃgikā paṃca skandhā uktā bhagavatā /
a.云何說三界、五蘊名有？如說三有，謂欲有、色有、無色有。
katamā bhavaprajñaptir yatra traidhātukāḥ paṃca skandhā bhavā uktā (DhskD 13v8) bhagavatā / yad uktaṃ / trayo bhavāḥ kāmabhavo rūpabhavaḥ ārūpyabhavaḥ / iyaṃ bhavaprajñaptir yatra traidhātukāḥ paṃca skandhā bhava uktā bhagavatā /
[參考]雜阿含298經
緣取有者，云何為有？三有，欲有、色有、無色有。
b.云何說能感後有業名有？如世尊告阿難陀言：若業能感後有名有。
katamā bhavaprajñaptir yatrāyatyāṃ punarbhavābhinirvartakaṃ karmoktaṃ bhagavatā (DhskD 13v9) / yad uktaṃ / yad api tad ānanda karmāyatyāṃ punarbhavāya saṃvartate idam atra bhavasya / iyaṃ bhavaprajñaptir yatrāyatyāṃ punarbhavābhinirvartakaṃ karma bhava uktaṃ bhagavatā /
c.云何說生分五蘊名有？如世尊告頗勒窶那：識為食故，後有生起。
katamā bhavaprajñaptir yatropapattyāṃgikāḥ (DhskD 13v10) paṃca skandhā bhava uktā bhagavatā / yad uktaṃ / vijñānaṃ phalgunāhāraṃ yāvad evāyatyāṃ punarbhavābhinirvartaye prādurbhāvāya / iyaṃ bhavaprajñaptir yatropapattyāṃgikāḥ paṃca skandhā bhava uktaṃ bhagavatā /
[參考]雜阿含372經
汝應問言：何因緣故有識食？我則答言：能招未來有，令相續生。有有故有六入處，六入處緣觸。
2)第二釋
復次，大因緣經中，尊者慶喜問佛：諸有為有緣不？佛言：有緣，此緣謂取。廣說乃至。
api (DhskD 14r1) khalv evam uktaṃ bhagavatā nidānaparyāye vyākaraṇe āyuṣmaty ānande / asti pratyayam ānanda bhavo / vistareṇa yāvat /
若全無取，為可施設有諸有不？不也！世尊！
sarvaśo vā punar ānanda upādāne asati api nu bhavaḥ prajñāyeta / no bhadanta /
是故，慶喜！諸有皆以取為其緣，是名取緣有。如是諸有，取為緣，取為依，取為建立故，起、等起，生、等生，聚集、出現，故名取緣有。
tasmāt tarhy ānanda etan nidānaṃ (DhskD 14r2) caiṣa hetur eṣa samudaya eṣa pratyayo bhavasya yad utopādānaṃ / upādānapratyayam ānanda bhava / iti yad uktam idaṃ me tat pratyuktaṃ //
[參考]中阿含97大因經
阿難！緣受有有者，此說緣受有有，當知所謂緣受有有。
阿難！若無受，各各無受者，設使離受，當復有有，施設有有耶？答曰：無也。
阿難！是故當知是有因、有習、有本、有緣者，謂此受也。所以者何？緣受故則有有。
1)第一釋
云何取緣有？謂取為緣施設多有，謂佛或說三界、五蘊名有，或說能感後有業名有，或說生分五蘊名有。
11. (upādānapratyayo bhavaḥ)
bhavaḥ katama / āha / upādānāny eva pratītyānekavidhā bhavaprajñaptir uktā bhagavatā / ekavidhā asti bhavaprajñaptir yatra traidhātukāḥ paṃca skandhā uktā bhagavatā / (DhskD 13v7) asti bhavaprajñaptir yatrāyatyāṃ punarbhavābhinirvartakaṃ karmoktaṃ bhagavatā / asti bhavaprajñaptir yatropapattyaṃgikā paṃca skandhā uktā bhagavatā /
a.云何說三界、五蘊名有？如說三有，謂欲有、色有、無色有。
katamā bhavaprajñaptir yatra traidhātukāḥ paṃca skandhā bhavā uktā (DhskD 13v8) bhagavatā / yad uktaṃ / trayo bhavāḥ kāmabhavo rūpabhavaḥ ārūpyabhavaḥ / iyaṃ bhavaprajñaptir yatra traidhātukāḥ paṃca skandhā bhava uktā bhagavatā /
[參考]雜阿含298經
緣取有者，云何為有？三有，欲有、色有、無色有。
b.云何說能感後有業名有？如世尊告阿難陀言：若業能感後有名有。
katamā bhavaprajñaptir yatrāyatyāṃ punarbhavābhinirvartakaṃ karmoktaṃ bhagavatā (DhskD 13v9) / yad uktaṃ / yad api tad ānanda karmāyatyāṃ punarbhavāya saṃvartate idam atra bhavasya / iyaṃ bhavaprajñaptir yatrāyatyāṃ punarbhavābhinirvartakaṃ karma bhava uktaṃ bhagavatā /
c.云何說生分五蘊名有？如世尊告頗勒窶那：識為食故，後有生起。
katamā bhavaprajñaptir yatropapattyāṃgikāḥ (DhskD 13v10) paṃca skandhā bhava uktā bhagavatā / yad uktaṃ / vijñānaṃ phalgunāhāraṃ yāvad evāyatyāṃ punarbhavābhinirvartaye prādurbhāvāya / iyaṃ bhavaprajñaptir yatropapattyāṃgikāḥ paṃca skandhā bhava uktaṃ bhagavatā /
[參考]雜阿含372經
汝應問言：何因緣故有識食？我則答言：能招未來有，令相續生。有有故有六入處，六入處緣觸。
2)第二釋
復次，大因緣經中，尊者慶喜問佛：諸有為有緣不？佛言：有緣，此緣謂取。廣說乃至。
api (DhskD 14r1) khalv evam uktaṃ bhagavatā nidānaparyāye vyākaraṇe āyuṣmaty ānande / asti pratyayam ānanda bhavo / vistareṇa yāvat /
若全無取，為可施設有諸有不？不也！世尊！
sarvaśo vā punar ānanda upādāne asati api nu bhavaḥ prajñāyeta / no bhadanta /
是故，慶喜！諸有皆以取為其緣，是名取緣有。如是諸有，取為緣，取為依，取為建立故，起、等起，生、等生，聚集、出現，故名取緣有。
tasmāt tarhy ānanda etan nidānaṃ (DhskD 14r2) caiṣa hetur eṣa samudaya eṣa pratyayo bhavasya yad utopādānaṃ / upādānapratyayam ānanda bhava / iti yad uktam idaṃ me tat pratyuktaṃ //
[參考]中阿含97大因經
阿難！緣受有有者，此說緣受有有，當知所謂緣受有有。
阿難！若無受，各各無受者，設使離受，當復有有，施設有有耶？答曰：無也。
阿難！是故當知是有因、有習、有本、有緣者，謂此受也。所以者何？緣受故則有有。
法蘊足論-21.緣起品-10.愛緣取
12.愛緣取
1)第一釋-欲貪
云何愛緣取？謂彼初生，說名為愛。愛增盛位，轉名為取。
10. (tṛṣṇāpratyayam upādānam)
uddānaṃ //tatprathamābhinipātaḥ kāmaiś cāvekṣāvāṃs tathā
dṛṣṭir vicikitsā upādānaṃ vibhāgo nandam eva ca //
tṛṣṇāpratyayam upādānaṃ katamad / āha / yat prathamābhinipātaṃ (DhskD 11r7) tṛṣṇāvaipulyam upādānaṃ yathā katham iti /
此復如何？謂如有一，於諸欲境，繫心觀察，起欲貪纏。
yathā khalv ihaikatyaḥ kāmeṣv avekṣāvān bhavati pratibaddhacittaḥ kāmarāgaparyavasthānaṃ utpādayati /
彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。
sa tasmāt paryavasthānād anyaṃ paryavasthānam utpādayati (DhskD 11r8) adhimātrād adhimātrataraṃ tīvrāt tīvrataraṃ pūrṇāt pūritataraṃ /
前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。
iti pūrvakaṃ paryavasthānaṃ tṛṣṇā paścimam upādānaṃ tad ucyante tṛṣṇāpratyayaṃ upādānaṃ /
2)第二釋-色貪纏、無色貪
復如有一，於諸色境，或無色境，繫心觀察，起色貪纏，或無色貪纏。
yathā khalv ihaikatyo rūpeṣv ārūpyeṣv avekṣāvān bhavati pratibaddhacitta (DhskD 11r9) ārūpyarāgaparyavasthānam utpādayati /
彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。
sa tasmāt paryavasthānād anyat paryavasthānam utpādayati adhimātrād adhimātrataraṃ yāvat paripūrṇāt paripūrṇataraṃ /
前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。
iti pūrvakaṃ paryavasthānaṃ tṛṣṇā paścimam upādānam* / (DhskD 11r10) tad ucyate tṛṣṇāpratyayam upādānaṃ /
3)第三釋-有身見
復次，險坑經中，佛作是說：吾為汝等諸苾芻眾，宣說簡擇諸蘊法要，謂四念住、四正勝、四神足、五根、五力、七等覺支、八支聖道。
asti khalv evam uktaṃ bhagavatā pātaleyavyākaraṇe / deśitā vo bhikṣavo mayā dharmāḥ skandhānāṃ pravicayāya / yad uta catvāri smṛtyupasthānāni catvāri samyakpradhānāni (DhskD 11v1) catvāra ṛddhipādāḥ paṃcendriyāṇi paṃca balāni sapta bodhyaṃgāny āryāṣṭāṃgo mārga /
a.如是宣說簡擇諸蘊正法要時，而有一類懷愚癡者，於我所說，不住猛利信愛、恭敬，彼遲證得無上漏盡。
evaṃ deśiteṣu vo bhikṣavo mayā dharmeṣu skandhānāṃ pravicayāya / atha ca punar ihaikatyā mohapuruṣā na tīvracchandā viharanti na tīvrasnehā na tīvrapremāṇo (DhskD 11v2) na tīvrapramādās / te dhandham evānuttaryaṃ spṛśanti yad utāsravāṇāṃ kṣayāya /
b.復有一類懷聰叡者，於我所說，能住猛利信愛、恭敬，彼速證得無上漏盡。
evaṃ deśiteṣu vo bhikṣavo mayā dharmeṣu skandhānāṃ pravicayāya / atha ca punar ihaikatyāḥ kulaputrāḥ atīvatīvracchandā viharanti atīvatīvrasnehā (DhskD 11v3) atīvatīvrapremāṇo 'tīvatīvrapramādās / te kṣipram evānuttaryaṃ spṛśanti yad utāsravāṇāṃ kṣayāya /
c.復有一類，於我所說色蘊法中，等隨觀我。
evaṃ deśiteṣu vo bhikṣavo mayā dharmeṣu skandhānāṃ pravicayāya / atha ca punar ihaikatyo rūpam ātmataḥ (DhskD 11v4) samanupaśyati /
此能觀行，以誰為緣？用誰為集？是誰種類？從誰而生？謂無明觸所生諸受為緣生愛。
yā sā samanupaśyanā saṃskārās te / te punaḥ saṃskārāḥ kin nidānāḥ kiṃ samudayāḥ kiṃ jātīyāḥ kiṃ prabhavāḥ / avidyāsaṃsparśajaṃ bhikṣavo vedayitaṃ pratītya tṛṣṇotpannā /
此所生行，以彼為緣，用彼為集，是彼種類，從彼而生。
tatas te saṃskārās /
d.此能生愛，以誰為緣？用誰為集？是誰種類？從誰而生？謂無明觸所生諸受。此所生愛，以受為緣，用受為集，是受種類，從受而生。
tṛṣṇā punar bhikṣavaḥ (DhskD 11v5) kin nidānā kiṃ samudayā kiṃ jātīyā kiṃ prabhavā / tṛṣṇā bhikṣavo vedanānidānā vedanāsamudayā vedanājātīyā vedanāprabhavā /
e.此能生受，以誰為緣？用誰為集？是誰種類？從誰而生？謂無明觸。此所生受，以觸為緣，用觸為集，是觸種類，從觸而生。
vedanā punar bhikṣavaḥ kinnidānā kiṃsamudayā kiṃjātīyā kiṃprabhavā / vedanā bhikṣavaḥ (DhskD 11v6) sparśanidānā sparśasamudayā sparśajātīyā sparśaprabhavā /
f.此能生觸，以誰為緣？用誰為集？是誰種類？從誰而生？謂六處。此所生觸，以六處為緣，用六處為集，是六處種類，從六處而生。
sparśaḥ kinnidānaḥ kiṃsamudayaḥ kiṃjātīyaḥ kiṃprabhavaḥ / sparśo bhikṣavaḥ ṣaḍāyatananidānaḥ ṣaḍāyatanasamudayaḥ ṣaḍāyatanajātīyaḥ (DhskD 11v7) ṣaḍāyatanaprabhavaḥ /
如是六處，無常、有為，是所造作，從眾緣生。
tatra bhikṣavaḥ ṣaḍāyatanam anityaṃ saṃskṛtaṃ cetitaṃ pratītyasamutpannaṃ /
如是觸、受、愛能觀行，亦無常、有為，是所造作，從眾緣生。
so 'pi sparśaḥ sāpi vedanā sāpi tṛṣṇā sāpi samanupaśyanā anityā saṃskṛtā cetitā pratītyasamutpannā / (DhskD 11v8)
此等隨觀色為我者，是有身見，現所起纏。
sa rūpam ātmeti samanupaśyatīti satkāyadṛṣṭiparyavasthānam utpādayati /
彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。
sa tasmāt paryavasthānād anyat paryavasthānam utpādayati adhimātrād adhimātrataraṃ yāvat paripūrṇāt paripūrṇataraṃ (DhskD 11v9) /
前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。
iti pūrvakaṃ paryavasthānaṃ tṛṣṇā paścimam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /
[參考]雜阿含57經
1)座中有一比丘作是念：云何知、云何見，疾得漏盡？爾時，世尊知彼比丘心之所念，告諸比丘：若有比丘於此座中作是念：云何知、云何見，疾得漏盡者？我已說法言：當善觀察諸陰，所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分。我已說如是法，觀察諸陰。
2)而今猶有善男子不勤欲作、不勤樂、不勤念、不勤信，而自慢惰，不能增進得盡諸漏。
3)若復善男子於我所說法，觀察諸陰，勤欲、勤樂、勤念、勤信，彼能疾得盡諸漏。
4)愚癡無聞凡夫於色見是我，若見我者，是名為行。彼行何因？何集？何生？何轉？無明觸生愛，緣愛起彼行。
5)彼愛何因？何集？何生？何轉？彼愛受因、受集、受生、受轉。
6)彼受何因？何集？何生？何轉？彼受觸因、觸集、觸生、觸轉。
7)彼觸何因？何集？何生？何轉？謂彼觸六入處因、六入處集、六入處生、六入處轉。
8)彼六入處無常、有為、心緣起法；彼觸、受、愛、行，亦無常、有為、心緣起法。
4)第四釋-有身見
a.有不於色等隨觀我，而等隨觀我有諸色。
na haiva rūpam ātmeti samanupaśyaty api tu rūpavantam ātmānaṃ samanupaśyati /
b.有不等隨觀我有諸色，而等隨觀色是我所。
na haiva rūpavantam ātmānaṃ saṃanupaśyaty api (DhskD 11v10) tu rūpam ātmīyaṃ samanupaśyati /
c.有不等隨觀色是我所，而等隨觀我在色中。
na haiva rūpam ātmīyaṃ samanupaśyaty api tu rūpe ātmānaṃ samanupaśyati /
d.有不等隨觀我在色中，而等隨觀受、想、行、識為我。
na haiva rūpe ātmānaṃ samanupaśyaty api tu vedanām ātmataḥ samanupaśyati /
e.有不等隨觀受、想、行、識為我，而等隨觀我有受、想、行、識。
na haiva vedanām ātmataḥ (DhskD 12r1) saṃanupaśyaty api tu vedanāvantam ātmānaṃ samanupaśyati /
f.有不等隨觀我有受、想、行、識，而等隨觀受、想、行、識是我所。
na haiva vedanāvantaṃ ātmānaṃ samanupaśyaty api tu vedanām ātmīyāṃ samanupaśyati /
g.有不等隨觀受、想、行、識是我所，而等隨觀我在受、想、行、識中。
na haiva vedanām ātmīyāṃ samanupaśyaty api tu vedanāyām ātmānaṃ samanupaśyati /(DhskD 12r2) na haiva vedanāyām ātmānaṃ samanupaśyaty api tu saṃjñām ātmataḥ samanupaśyati / na haiva saṃjñām ātmataḥ samanupaśyaty api tu saṃjñāvantam ātmānaṃ samanupaśyati / na haiva saṃjñāvantam ātmānaṃ samanupaśyaty api tu saṃjñām ātmīyāṃ (DhskD 12r3) samanupaśyati / na haiva saṃjñām ātmīyāṃ samanupaśyaty api tu saṃjñāyām ātmānaṃ samanupaśyati /na haiva saṃjñāyām ātmānaṃ samanupaśyaty api tu saṃskārān ātmataḥ samanupaśyati / na haiva saṃskārān ātmataḥ (DhskD 12r4) samanupaśyaty api tu saṃskāravantam ātmānaṃ samanupaśyati / vistaraḥ / vijñānam ātmataḥ samanupaśyati / na haiva vijñānam ātmataḥ samanupaśyaty api tu vijñānavantam ātmānaṃ samanupaśyati / na haiva vijñānavantam ātmānaṃ (DhskD 12r5) samanupaśyati api tu vijñānam ātmīyaṃ samanupaśyati / na haiva vijñānam ātmīyaṃ samanupaśyaty api tu vijñāne ātmānaṃ samanupaśyati /
h.有不等隨觀我在受、想、行、識中，而起疑、惑。
na haiva vijñāne ātmānaṃ samanupaśyaty api tu kāṃkṣī bhavati vicikitsī /
i.有不起疑、惑，而起有見、無有見。
na haiva kāṃkṣī bhavati vicikitsī api (DhskD 12r6) tu bhavadṛṣṭir bhavati vibhavadṛṣṭiḥ /
j.有不起有見、無有見，而不離我慢。
na haiva bhavadṛṣṭir bhavati vibhavadṛṣṭiḥ api tv astīti vācādhigataṃ bhavaty / ayam aham asmīti samanupaśyati /
故由等隨觀我及我所，而起我慢。
yo 'sāv asmīty adhigamo 'yam aham asmīty adhigamo / yāsāv asmīti samanupaśyanā (DhskD 12r7)
saṃskārās te /
此我慢行，以誰為緣？用誰為集？是誰種類？從誰而生？謂無明觸所生諸受為緣生愛。此所生行，以彼為緣，用彼為集，是彼種類，從彼而生。廣說乃至。
te punaḥ saṃskārāḥ kiṃ nidānāḥ kiṃ samudayāḥ kiṃ jātīyāḥ kiṃ prabhavā / vistareṇa yāvat /
如是六處，無常、有為，是所造作，從眾緣生。
tatra bhikṣavaḥ ṣaḍāyatanam anityaṃ saṃskṛtaṃ cetitaṃ pratītyasamutpannaṃ /
如是觸、受、愛、我慢行，亦無常、有為，是所造作，從眾緣生。
so 'pi sparśaḥ sāpi vedanā sāpi tṛṣṇā (DhskD 12r8) te 'pi saṃskārāḥ sāpi samanupaśyanā anityā saṃskṛtā cetitā pratītyasamutpannā asmīty adhigatā bhavaty /
如是我慢，是有身見，所起慢纏。
ayam aham asmīti saṃanupaśyati / satkāyadṛṣṭiparyavasthānaṃ utpādayati /
彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。
sa tasmāt paryavasthānād anyat (DhskD 12r9) paryavasthānam utpādayati adhimātrād adhimātrataraṃ tīvrāt tīvrataraṃ paripūrṇāt paripūrṇataraṃ /
前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。
iti pūrvakaṃ paryavasthānaṃ trṣṇā paścimam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /
[參考]雜阿含57經
1)如是觀者，而見色是我。
2)不見色是我，而見色是我所。
3)不見色是我所，而見色在我。
4)不見色在我，而見我在色。
5)不見我在色，而見受是我。
6)不見受是我，而見受是我所。
7)不見受是我所，而見受在我。
8)不見受在我，而見我在受。
9)不見我在受，而見想是我。
10)不見想是我，而見想是我所。
11)不見想是我所，而見想在我。
12)不見想在我，而見我在想。
13)不見我在想，而見行是我。
14)不見行是我，而見行是我所。
15)不見行是我所，而見行在我。
16)不見行在我，而見我在行。
17)不見我在行，而見識是我。
18)不見識是我，而見識是我所。
19)不見識是我所，而見識在我。
20)不見識在我，而見我在識。
21)不見我在識，復作斷見、壞有見。
22)不作斷見、壞有見，而不離我慢。
23)不離我慢者，而復見我，見我者即是行。
24)彼行何因？何集？何生？何轉？如前所說，乃至我慢。作如是知、如是見者，疾得漏盡。
5)第五釋-邊執見
a.復次，有執世間常，或無常，或亦常亦無常，或非常非無常。
api khalu śāśvato lokaḥ (DhskD 12r10) antagrāhadṛṣṭiparyavasthānam utpādayaty adhimātrād adhimātrataraṃ yāvat paripūrṇāt paripūrṇataram / iti pūrvakaṃ paryavasthānaṃ tṛṣṇā paścimakam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ / aśāśvato (DhskD 12v1) lokaḥ / śāśvataś cāśāśvataś ca / naiva śāśvato nāśāśvataḥ /
b.執世間有邊，或無邊，或亦有邊亦無邊，或非有邊非無邊。
antavān lokaḥ / anantavān lokaḥ / antavāṃś cānantavāṃś ca / naivāntavān anantavāṃś ca /
c.執命者即身，執命者異身。
sa jīvas tac charīraṃ / anyo jīvo 'nyac charīraṃ bhavati /
d.執如來死後是有，或非有，或亦有亦非有，或非有非非有，皆是邊執見，現所起纏。
tathāgataḥ paraṃ maraṇān na bhavati / tathāgataḥ (DhskD 12v2) paraṃ maraṇād bhavati ca na bhavati ca / naiva bhavati na na bhavati paraṃ maraṇād / antagrāhadṛṣṭiparyavasthānam utpādayati /
彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。
sa tasmāt paryavasthānād yāvat paripūrṇāt paripūrṇataraṃ /
前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。
iti pūrvakaṃ paryavasthānaṃ tṛṣṇā paścimakam (DhskD 12v3) upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /
[參考]雜阿含408經
有眾多比丘集於食堂，作如是論，或謂世間有常，或謂世間無常、世間有常無常、世間非有常非無
常，世間有邊、世間無邊、世間有邊無邊、世間非有邊非無邊，是命是身、命異身異，如來死後有、如來死後無、如來死後有無、如來死後非有非無。
6)第六釋-邪見
a.復次，有執世尊非如來、應、正等覺，乃至非天人師。
api khalu na bhagavāṃs tathāgato 'rhan samyaksaṃbuddho na vidyācaraṇasaṃpanno na sugato lokavid anuttaraḥ puruṣadaṃyasārathi śāstā devamanuṣyāṇāṃ buddho bhagavāṃ mithyā dṛṣṭiparyavasthānaṃ (DhskD 12v4) utpādayati / sa tasmāt paryavasthānād vistareṇa paripūrṇāt paripūrṇataraṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /
b.執佛正法非善說、現見乃，至非智者內證。
na svākhyāto bhagavato dharmo na sāṃdṛṣṭiko na nirjvaraḥ nākālikaḥ naupanāyiko naihipaśyakaḥ (DhskD 12v5) na pratyātmavedanīyo vijñair /
c.執佛弟子非具足妙行，乃至非隨法行。
na supratipanno bhagavataḥ śrāvakasaṃgho na ṛjupratipanno na nyāyapratipanno na sāmīcīpratipanno nānudharmacārī /
d.或執無苦、無集、無滅、無道。
na duḥkhaṃ / na samudayo / na nirodho / na mārgo /
e.或執無一切行無常，無一切法無我，無涅槃寂靜。皆是邪見，現所起纏。
na sarvasaṃskārā (DhskD 12v6) anityā / na sarvadharmā anātmāno / na śāntaṃ nirvāṇam / iti mithyādṛṣṭiparyavasthānam utpādayati /
彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。
sa tasmāt paryavasthānād anyat paryavasthānam utpādayati / vistareṇa yāvad /
前所起纏，說名為愛。現所起纏，轉名為取。是名為緣取。
iti pūrvakaṃ paryavasthānaṃ (DhskD 12v7) tṛṣṇā paścimam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānam iti /
[參考]雜阿含970經
1)世尊告舍羅步：若復有言：沙門瞿曇非如來、應、等正覺。我若善諫、善問，善諫、善問時，彼則遼落說諸外事。或忿恚慢覆，對閡不忍，無由能現。或默然抱愧低頭，密自思省，如今舍羅步。
2)若復作如是言：非沙門瞿曇無正法、律者。我若善諫、善問，彼亦如汝今日默然而住。
3)若復有言：非沙門瞿曇聲聞善向者。我若善諫、善問，彼亦乃至如汝今日默然而住。
7)第七釋-見取
復次，有執世間是常，此實餘迷謬。或是無常，乃至如來死後非有非非有，此實餘迷謬。皆是見取，現所起纏。
api khalu śāśvato loka idam eva satyaṃ moham anyad / iti dṛṣṭiparāmarśaparyavasthānam utpādayati / sa tasmāt paryavasthānād anyat paryavasthānam (DhskD 12v8) utpādayati / vistareṇa yāvat paścimakam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ / śāśvato loko vistareṇa yāvac caiva bhavati tathāgataḥ paraṃ maraṇād iti idam eva satyaṃ mohaṃ anyad / (DhskD 12v9) iti dṛṣṭiparāmarśaparyavasthānam utpādayati /
彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。
sa tasmāt paryavasthānād anyat paryavasthānam utpādayati / vistareṇa yāvat paścimakam upādānaṃ / tad ucyate tṛṣṇāpratyayaṃ upādānaṃ /
[參考]雜阿含962經
佛告婆蹉種出家：我不作如是見、如是說：世間常，是則真實，餘則虛妄。云何瞿曇作如是見、如是說：世間無常、常無常、非常非無常，有邊、無邊、邊無邊、非邊非無邊，命即是身、命異身異，如來有後死、無後死、有無後死、非有非無後死？佛告婆蹉種出家：我不作如是見、如是說，乃至非有非無後死。爾時，婆蹉種出家白佛言：瞿曇！於此見，見何等過患，而於此諸見，一切不說？佛告婆蹉種出家：若作是見，世間常，此則真實，餘則虛妄者，此是倒見、此是觀察見、此是動搖見、此是垢污見、此是結見，是苦、是閡、是惱、是熱，見結所繫，愚癡無聞凡夫於未來世，生、老、病、死、憂、悲、惱、苦生。婆蹉種出家！若作是見，世間無常、常無常、非常非無常，有邊、無邊、邊無邊、非有邊非無邊，是命是身、命異身異，如來有後死、無後死、有無後死、非有非無後死。此是倒見，乃至憂、悲、惱、苦生。
8)第八釋-戒禁取
復次，有起戒取，或起禁取，或起戒禁取。謂此戒、此禁、此戒禁，能清淨，能解脫，能出離，能超苦樂，至超苦樂處。皆是戒禁取，現所起纏。
api khalu śīlaṃ parāmṛśati (DhskD 12v10) śīlena śucyati mucyati niryāti sukhaduḥkhaṃ vyatikrāmati sukhaduḥkhavyatikramaṃ cānuprāpnoti / śīlavrataparāmarśaparyavasthānam utpādayati /
彼從此纏，復起餘纏，增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。
sa tasmāt paryavasthānād anyat paryavasthānaṃ utpādayati (DhskD 13r1) / vistareṇa yāvat paścimakaṃ upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ / vrataṃ parāmṛśati yad ubhayataḥ śīlavrataṃ parāmṛśati / śīlavratena śucyati mucyate niryāti yāvat sukhaduḥkhaṃ vyatikramam anuprāpnoti (DhskD 13r2) / śīlavrataparāmarśaparyavasthānam utpādayati / sa tasmāt paryavasthānād anyat paryavasthānam utpādayati / vistareṇa yāvat paścimakam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /
[參考]雜阿含1039經
世尊問淳陀長者：汝今愛樂何等沙門、婆羅門淨行？淳陀白佛：有沙門、婆羅門，奉事於水，事毘濕波天，執杖澡罐，常淨其手。如是正士能善說法言：善男子！月十五日，以胡麻屑、菴摩羅屑以澡其髮，修行齋法，被著新淨長髮白[疊*毛]，牛糞塗地而臥其上。善男子！晨朝早起，以手觸地，作如是言：此地清淨，我如是淨。手執牛糞團并把生草，口說是言：此是清淨，我如是淨。若如是者，見為清淨，不如是者，永不清淨。世尊！如是像類沙門、婆羅門，若為清淨，我所宗仰。
9)第九釋
a.復次，有於世尊而起猶預，為是如來、應、正等覺？為非如來、應、正等覺？乃至為是天人師？為非天人師？
api khalu tathāgato bhagavān arhan samyaksaṃbuddho (DhskD 13r3) neti vicikitsāparyavasthānam utpādayati / sa tasmāt paryavasthānād anyaṃ paryavasthānam utpādayati / vistareṇa yāvat paścimakaṃ upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ / vidyācaraṇasaṃpanno na vidyācaraṇasaṃpannaḥ (DhskD 13r4) / sugato lokavit* na sugato lokavit* / anuttaro nānuttaraḥ / puruṣadamyasārathiḥ na puruṣadamyasārathiḥ / śāstā devamanuṣyāṇāṃ na śāstā devamanuṣyāṇāṃ / buddho bhagavān na buddho bhagavān * /
b.於佛正法而起猶預，為是善說、現見？為非善說、現見？乃至為是智者內證？為非智者內證？
(DhskD 13r5) svākhyāto bhagavato dharmo na svākhyāto bhagavato dharmaḥ / sāṃdṛṣṭiko na sāṃdṛṣṭiko / nirjvaro na nirjvaraḥ / ākāliko nākālikaḥ / aupanāyiko naupanāyikaḥ / aihidarśiko naihidarśikaḥ / pratyātmavedanīyo (DhskD 13r6) vijñaiḥ na pratyātmavedanīyo vijñaiḥ /
c.於佛弟子而起猶預，為是具足妙行？為非具足妙行？乃至為是隨法行？為非隨法行？
supratipanno bhagavataḥ śrāvakasaṃgho na supratipanno bhagavataḥ śrāvakasaṃghaḥ / ṛjupratipanno na ṛjupratipanno / nyāyapratipanno na nyāyapratipanno (DhskD 13r7) / dharmānudharmapratipanno na dharmānudharmapratipannaḥ / sāmīcīpratipanno na sāmīcīpratipannaḥ / anudharmacārī nānudharmacārī /
d.於四聖諦而起猶預，為是苦？為非苦？乃至為是道？為非道？
duḥkhaṃ na duḥkhaṃ / samudayo na samudayo / nirodho na nirodhaḥ / mārgo na mārgaḥ /
e.於三法印而起猶預，為一切行無常？為非一切行無常？為一切法無我？為非一切法無我？為涅槃寂靜？為非涅槃寂靜。此皆是疑，現所起纏。彼從此纏，復起餘纏，增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。
sarvasaṃskārā (DhskD 13r8) anityā na sarvasaṃskārā anityāḥ / sarvadharmā anātmānaḥ na sarvadharmā anātmānaḥ / śāntaṃ nirvāṇaṃ na śāntaṃ nirvāṇaṃ / iti vicikitsāparyavasthānam utpādayati / vistareṇa yāvat paścimakam upādānam* / (DhskD 13r9) tad ucyate tṛṣṇāpratyayam upādānaṃ /
[參考]
1.雜阿含419經
世尊告諸比丘：若比丘於佛有疑者，則於苦聖諦有疑，苦集聖諦、苦滅聖諦、苦滅道跡聖諦則有疑惑；若於法、僧有疑者，則於苦聖諦疑惑，苦集聖諦、苦滅聖諦、苦滅道跡聖諦疑惑；若於佛不疑
惑者，則於苦聖諦不疑惑，苦集聖諦、苦滅聖諦、苦滅道跡聖諦不疑惑；若於法、僧不疑惑者，則於苦聖諦不疑惑，苦集聖諦、苦滅聖諦、苦滅道跡聖諦不疑惑。
2.雜阿含420經
爾時，世尊告諸比丘：若沙門、婆羅門於苦聖諦有疑者，則於佛有疑，於法、僧有疑；若苦、集、
滅、道疑者，則於佛有疑，於法、僧有疑。若於苦聖諦無疑者，則於佛無疑，於法、僧無疑；於集、
滅、道聖諦無疑者、則於佛無疑、於法、僧無疑。
3.雜阿含1265經
跋迦梨言：尊者！大師善知所知，善見所見；彼二天者亦善知所知，善見所見。然我今日於色常、無常，決定無疑；無常者是苦，決定無疑。若無常、苦者，是變易法，於彼無有可貪、可欲，決定無疑。受、想、行、識亦復如是。
10)第十釋
復次，一切四取皆以愛為緣，用愛為集，是愛種類，從愛而生。
api khalu sarvāṇy eva catvāry upādānāni tṛṣṇāsamudayāni tṛṣṇājātīyāni tṛṣṇāprabhavāni /
何等四取？一欲取，二見取，三戒禁取，四我語取。
katamāni catvāri / kāmopādānaṃ dṛṣṭyupādānaṃ śīlavratopādānam ātmavādopādānaṃ (DhskD 13r10) /
a.云何欲取？謂欲界繫，除諸見，餘結、縛、隨眠、隨煩惱纏，是名欲取。
kāmopādānaṃ katamad / āha / kāmapratisaṃyuktāṃ dṛṣṭiṃ śīlavrataṃ ca sthāpya yāni tadanyāni kāmapratisaṃyuktāni saṃyojanabandhanānuśayopakleśa-paryavasthānāni idam ucyate (DhskD 13v1) kāmopādānaṃ /
b.云何見取？謂有身見、邊執見、邪見、見取。如是四見。是名見取。
dṛṣṭyupādānaṃ katamad / āha / catasro dṛṣṭayo dṛṣṭyupādānam ity ucyate satkāyadṛṣṭir antagrāhadṛṣṭir mithyādṛṣṭir dṛṣṭiparāmarśa itīmāś catasro dṛṣṭayo / dṛṣṭyupādānam ity ucyate /
c.云何戒禁取？謂有一類，取戒、取禁、取戒禁，為能清淨，能解脫，能出離，能超苦樂，至超苦樂處，是名戒禁取。
śīlavratopādānaṃ katamad / yathā (DhskD 13v2) khalv ihaikatyaḥ śīlaṃ parāmṛśati vistareṇa yāvat* / ubhayena śīlavratena śucyati mucyate niryāti sukhaduḥkhaṃ vyatikrāmati sukhaduḥkhavyatikramam anuprāpnoti / idam ucyate śīlavratopādānaṃ /
d.云何我語取？謂色、無色界繫，除諸見，餘結、縛、隨眠、隨煩惱纏，是名我語取。
ātmavratopādānam (DhskD 13v3) ātmavādopādānaṃ katamat* / rūpārūpyapratisaṃyuktāṃ dṛṣṭiṃ śīlavrataṃ ca sthāpya tadanyāni rūpārūpyapratisaṃyuktāni saṃyojanabandhanānuśayopakleśa-paryavasthānānīdam ucyate ātmavādopādānaṃ /(DhskD 13v4)
[參考]雜阿含490經
閻浮車問舍利弗：所謂取者，云何為取？舍利弗言：取者，四取謂欲取、我取、見取、戒取。
11)第十一釋
復次，大因緣經中，尊者慶喜問佛：諸取為有緣不？佛言：有緣，此緣謂愛。廣說乃至。
api khalv evam uktaṃ bhagavatā mahānidāne vyākaraṇe āyuṣmaty ānande / asti pratyayam ānandopādānaṃ vistareṇa yāvat /
若全無愛為可施設有諸取不？不也！世尊！
tṛṣṇā ced ānanda nābhaviṣyad api nu kasya cit kā cit tṛṣṇābhaviṣyan / no bhadanta / sarvaśo vā punar ānanda (DhskD 13v5) tṛṣṇāyām asatyām api nu upādānaṃ prajñāpayeta / no bhadanta /
是故，慶喜！諸取皆以愛為其緣，是名愛緣取。如是諸取，愛為緣，愛為依，愛為建立故，起、等起，生、等生，聚集、出現，故名愛緣取。
tasmāt tarhy ānanda etan nidānam eṣa hetur eṣa samudaya eṣa pratyayaḥ upādānasya yad uta tṛṣṇā tṛṣṇāpratyayam upādānaṃ / iti (DhskD 13v6) yad uktam idaṃ me tat pratyuktam iti //
[參考]中阿含97大因經
阿難！緣愛有受者，此說緣愛有受，當知所謂緣愛有受。
阿難！若無愛，各各無愛者，設使離愛，當復有受立於受耶？答曰：無也。
阿難！是故當知是受因、受習、受本、受緣者，謂此愛也。所以者何？緣愛故則有受。
1)第一釋-欲貪
云何愛緣取？謂彼初生，說名為愛。愛增盛位，轉名為取。
10. (tṛṣṇāpratyayam upādānam)
uddānaṃ //tatprathamābhinipātaḥ kāmaiś cāvekṣāvāṃs tathā
dṛṣṭir vicikitsā upādānaṃ vibhāgo nandam eva ca //
tṛṣṇāpratyayam upādānaṃ katamad / āha / yat prathamābhinipātaṃ (DhskD 11r7) tṛṣṇāvaipulyam upādānaṃ yathā katham iti /
此復如何？謂如有一，於諸欲境，繫心觀察，起欲貪纏。
yathā khalv ihaikatyaḥ kāmeṣv avekṣāvān bhavati pratibaddhacittaḥ kāmarāgaparyavasthānaṃ utpādayati /
彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。
sa tasmāt paryavasthānād anyaṃ paryavasthānam utpādayati (DhskD 11r8) adhimātrād adhimātrataraṃ tīvrāt tīvrataraṃ pūrṇāt pūritataraṃ /
前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。
iti pūrvakaṃ paryavasthānaṃ tṛṣṇā paścimam upādānaṃ tad ucyante tṛṣṇāpratyayaṃ upādānaṃ /
2)第二釋-色貪纏、無色貪
復如有一，於諸色境，或無色境，繫心觀察，起色貪纏，或無色貪纏。
yathā khalv ihaikatyo rūpeṣv ārūpyeṣv avekṣāvān bhavati pratibaddhacitta (DhskD 11r9) ārūpyarāgaparyavasthānam utpādayati /
彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。
sa tasmāt paryavasthānād anyat paryavasthānam utpādayati adhimātrād adhimātrataraṃ yāvat paripūrṇāt paripūrṇataraṃ /
前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。
iti pūrvakaṃ paryavasthānaṃ tṛṣṇā paścimam upādānam* / (DhskD 11r10) tad ucyate tṛṣṇāpratyayam upādānaṃ /
3)第三釋-有身見
復次，險坑經中，佛作是說：吾為汝等諸苾芻眾，宣說簡擇諸蘊法要，謂四念住、四正勝、四神足、五根、五力、七等覺支、八支聖道。
asti khalv evam uktaṃ bhagavatā pātaleyavyākaraṇe / deśitā vo bhikṣavo mayā dharmāḥ skandhānāṃ pravicayāya / yad uta catvāri smṛtyupasthānāni catvāri samyakpradhānāni (DhskD 11v1) catvāra ṛddhipādāḥ paṃcendriyāṇi paṃca balāni sapta bodhyaṃgāny āryāṣṭāṃgo mārga /
a.如是宣說簡擇諸蘊正法要時，而有一類懷愚癡者，於我所說，不住猛利信愛、恭敬，彼遲證得無上漏盡。
evaṃ deśiteṣu vo bhikṣavo mayā dharmeṣu skandhānāṃ pravicayāya / atha ca punar ihaikatyā mohapuruṣā na tīvracchandā viharanti na tīvrasnehā na tīvrapremāṇo (DhskD 11v2) na tīvrapramādās / te dhandham evānuttaryaṃ spṛśanti yad utāsravāṇāṃ kṣayāya /
b.復有一類懷聰叡者，於我所說，能住猛利信愛、恭敬，彼速證得無上漏盡。
evaṃ deśiteṣu vo bhikṣavo mayā dharmeṣu skandhānāṃ pravicayāya / atha ca punar ihaikatyāḥ kulaputrāḥ atīvatīvracchandā viharanti atīvatīvrasnehā (DhskD 11v3) atīvatīvrapremāṇo 'tīvatīvrapramādās / te kṣipram evānuttaryaṃ spṛśanti yad utāsravāṇāṃ kṣayāya /
c.復有一類，於我所說色蘊法中，等隨觀我。
evaṃ deśiteṣu vo bhikṣavo mayā dharmeṣu skandhānāṃ pravicayāya / atha ca punar ihaikatyo rūpam ātmataḥ (DhskD 11v4) samanupaśyati /
此能觀行，以誰為緣？用誰為集？是誰種類？從誰而生？謂無明觸所生諸受為緣生愛。
yā sā samanupaśyanā saṃskārās te / te punaḥ saṃskārāḥ kin nidānāḥ kiṃ samudayāḥ kiṃ jātīyāḥ kiṃ prabhavāḥ / avidyāsaṃsparśajaṃ bhikṣavo vedayitaṃ pratītya tṛṣṇotpannā /
此所生行，以彼為緣，用彼為集，是彼種類，從彼而生。
tatas te saṃskārās /
d.此能生愛，以誰為緣？用誰為集？是誰種類？從誰而生？謂無明觸所生諸受。此所生愛，以受為緣，用受為集，是受種類，從受而生。
tṛṣṇā punar bhikṣavaḥ (DhskD 11v5) kin nidānā kiṃ samudayā kiṃ jātīyā kiṃ prabhavā / tṛṣṇā bhikṣavo vedanānidānā vedanāsamudayā vedanājātīyā vedanāprabhavā /
e.此能生受，以誰為緣？用誰為集？是誰種類？從誰而生？謂無明觸。此所生受，以觸為緣，用觸為集，是觸種類，從觸而生。
vedanā punar bhikṣavaḥ kinnidānā kiṃsamudayā kiṃjātīyā kiṃprabhavā / vedanā bhikṣavaḥ (DhskD 11v6) sparśanidānā sparśasamudayā sparśajātīyā sparśaprabhavā /
f.此能生觸，以誰為緣？用誰為集？是誰種類？從誰而生？謂六處。此所生觸，以六處為緣，用六處為集，是六處種類，從六處而生。
sparśaḥ kinnidānaḥ kiṃsamudayaḥ kiṃjātīyaḥ kiṃprabhavaḥ / sparśo bhikṣavaḥ ṣaḍāyatananidānaḥ ṣaḍāyatanasamudayaḥ ṣaḍāyatanajātīyaḥ (DhskD 11v7) ṣaḍāyatanaprabhavaḥ /
如是六處，無常、有為，是所造作，從眾緣生。
tatra bhikṣavaḥ ṣaḍāyatanam anityaṃ saṃskṛtaṃ cetitaṃ pratītyasamutpannaṃ /
如是觸、受、愛能觀行，亦無常、有為，是所造作，從眾緣生。
so 'pi sparśaḥ sāpi vedanā sāpi tṛṣṇā sāpi samanupaśyanā anityā saṃskṛtā cetitā pratītyasamutpannā / (DhskD 11v8)
此等隨觀色為我者，是有身見，現所起纏。
sa rūpam ātmeti samanupaśyatīti satkāyadṛṣṭiparyavasthānam utpādayati /
彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。
sa tasmāt paryavasthānād anyat paryavasthānam utpādayati adhimātrād adhimātrataraṃ yāvat paripūrṇāt paripūrṇataraṃ (DhskD 11v9) /
前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。
iti pūrvakaṃ paryavasthānaṃ tṛṣṇā paścimam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /
[參考]雜阿含57經
1)座中有一比丘作是念：云何知、云何見，疾得漏盡？爾時，世尊知彼比丘心之所念，告諸比丘：若有比丘於此座中作是念：云何知、云何見，疾得漏盡者？我已說法言：當善觀察諸陰，所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分。我已說如是法，觀察諸陰。
2)而今猶有善男子不勤欲作、不勤樂、不勤念、不勤信，而自慢惰，不能增進得盡諸漏。
3)若復善男子於我所說法，觀察諸陰，勤欲、勤樂、勤念、勤信，彼能疾得盡諸漏。
4)愚癡無聞凡夫於色見是我，若見我者，是名為行。彼行何因？何集？何生？何轉？無明觸生愛，緣愛起彼行。
5)彼愛何因？何集？何生？何轉？彼愛受因、受集、受生、受轉。
6)彼受何因？何集？何生？何轉？彼受觸因、觸集、觸生、觸轉。
7)彼觸何因？何集？何生？何轉？謂彼觸六入處因、六入處集、六入處生、六入處轉。
8)彼六入處無常、有為、心緣起法；彼觸、受、愛、行，亦無常、有為、心緣起法。
4)第四釋-有身見
a.有不於色等隨觀我，而等隨觀我有諸色。
na haiva rūpam ātmeti samanupaśyaty api tu rūpavantam ātmānaṃ samanupaśyati /
b.有不等隨觀我有諸色，而等隨觀色是我所。
na haiva rūpavantam ātmānaṃ saṃanupaśyaty api (DhskD 11v10) tu rūpam ātmīyaṃ samanupaśyati /
c.有不等隨觀色是我所，而等隨觀我在色中。
na haiva rūpam ātmīyaṃ samanupaśyaty api tu rūpe ātmānaṃ samanupaśyati /
d.有不等隨觀我在色中，而等隨觀受、想、行、識為我。
na haiva rūpe ātmānaṃ samanupaśyaty api tu vedanām ātmataḥ samanupaśyati /
e.有不等隨觀受、想、行、識為我，而等隨觀我有受、想、行、識。
na haiva vedanām ātmataḥ (DhskD 12r1) saṃanupaśyaty api tu vedanāvantam ātmānaṃ samanupaśyati /
f.有不等隨觀我有受、想、行、識，而等隨觀受、想、行、識是我所。
na haiva vedanāvantaṃ ātmānaṃ samanupaśyaty api tu vedanām ātmīyāṃ samanupaśyati /
g.有不等隨觀受、想、行、識是我所，而等隨觀我在受、想、行、識中。
na haiva vedanām ātmīyāṃ samanupaśyaty api tu vedanāyām ātmānaṃ samanupaśyati /(DhskD 12r2) na haiva vedanāyām ātmānaṃ samanupaśyaty api tu saṃjñām ātmataḥ samanupaśyati / na haiva saṃjñām ātmataḥ samanupaśyaty api tu saṃjñāvantam ātmānaṃ samanupaśyati / na haiva saṃjñāvantam ātmānaṃ samanupaśyaty api tu saṃjñām ātmīyāṃ (DhskD 12r3) samanupaśyati / na haiva saṃjñām ātmīyāṃ samanupaśyaty api tu saṃjñāyām ātmānaṃ samanupaśyati /na haiva saṃjñāyām ātmānaṃ samanupaśyaty api tu saṃskārān ātmataḥ samanupaśyati / na haiva saṃskārān ātmataḥ (DhskD 12r4) samanupaśyaty api tu saṃskāravantam ātmānaṃ samanupaśyati / vistaraḥ / vijñānam ātmataḥ samanupaśyati / na haiva vijñānam ātmataḥ samanupaśyaty api tu vijñānavantam ātmānaṃ samanupaśyati / na haiva vijñānavantam ātmānaṃ (DhskD 12r5) samanupaśyati api tu vijñānam ātmīyaṃ samanupaśyati / na haiva vijñānam ātmīyaṃ samanupaśyaty api tu vijñāne ātmānaṃ samanupaśyati /
h.有不等隨觀我在受、想、行、識中，而起疑、惑。
na haiva vijñāne ātmānaṃ samanupaśyaty api tu kāṃkṣī bhavati vicikitsī /
i.有不起疑、惑，而起有見、無有見。
na haiva kāṃkṣī bhavati vicikitsī api (DhskD 12r6) tu bhavadṛṣṭir bhavati vibhavadṛṣṭiḥ /
j.有不起有見、無有見，而不離我慢。
na haiva bhavadṛṣṭir bhavati vibhavadṛṣṭiḥ api tv astīti vācādhigataṃ bhavaty / ayam aham asmīti samanupaśyati /
故由等隨觀我及我所，而起我慢。
yo 'sāv asmīty adhigamo 'yam aham asmīty adhigamo / yāsāv asmīti samanupaśyanā (DhskD 12r7)
saṃskārās te /
此我慢行，以誰為緣？用誰為集？是誰種類？從誰而生？謂無明觸所生諸受為緣生愛。此所生行，以彼為緣，用彼為集，是彼種類，從彼而生。廣說乃至。
te punaḥ saṃskārāḥ kiṃ nidānāḥ kiṃ samudayāḥ kiṃ jātīyāḥ kiṃ prabhavā / vistareṇa yāvat /
如是六處，無常、有為，是所造作，從眾緣生。
tatra bhikṣavaḥ ṣaḍāyatanam anityaṃ saṃskṛtaṃ cetitaṃ pratītyasamutpannaṃ /
如是觸、受、愛、我慢行，亦無常、有為，是所造作，從眾緣生。
so 'pi sparśaḥ sāpi vedanā sāpi tṛṣṇā (DhskD 12r8) te 'pi saṃskārāḥ sāpi samanupaśyanā anityā saṃskṛtā cetitā pratītyasamutpannā asmīty adhigatā bhavaty /
如是我慢，是有身見，所起慢纏。
ayam aham asmīti saṃanupaśyati / satkāyadṛṣṭiparyavasthānaṃ utpādayati /
彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。
sa tasmāt paryavasthānād anyat (DhskD 12r9) paryavasthānam utpādayati adhimātrād adhimātrataraṃ tīvrāt tīvrataraṃ paripūrṇāt paripūrṇataraṃ /
前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。
iti pūrvakaṃ paryavasthānaṃ trṣṇā paścimam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /
[參考]雜阿含57經
1)如是觀者，而見色是我。
2)不見色是我，而見色是我所。
3)不見色是我所，而見色在我。
4)不見色在我，而見我在色。
5)不見我在色，而見受是我。
6)不見受是我，而見受是我所。
7)不見受是我所，而見受在我。
8)不見受在我，而見我在受。
9)不見我在受，而見想是我。
10)不見想是我，而見想是我所。
11)不見想是我所，而見想在我。
12)不見想在我，而見我在想。
13)不見我在想，而見行是我。
14)不見行是我，而見行是我所。
15)不見行是我所，而見行在我。
16)不見行在我，而見我在行。
17)不見我在行，而見識是我。
18)不見識是我，而見識是我所。
19)不見識是我所，而見識在我。
20)不見識在我，而見我在識。
21)不見我在識，復作斷見、壞有見。
22)不作斷見、壞有見，而不離我慢。
23)不離我慢者，而復見我，見我者即是行。
24)彼行何因？何集？何生？何轉？如前所說，乃至我慢。作如是知、如是見者，疾得漏盡。
5)第五釋-邊執見
a.復次，有執世間常，或無常，或亦常亦無常，或非常非無常。
api khalu śāśvato lokaḥ (DhskD 12r10) antagrāhadṛṣṭiparyavasthānam utpādayaty adhimātrād adhimātrataraṃ yāvat paripūrṇāt paripūrṇataram / iti pūrvakaṃ paryavasthānaṃ tṛṣṇā paścimakam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ / aśāśvato (DhskD 12v1) lokaḥ / śāśvataś cāśāśvataś ca / naiva śāśvato nāśāśvataḥ /
b.執世間有邊，或無邊，或亦有邊亦無邊，或非有邊非無邊。
antavān lokaḥ / anantavān lokaḥ / antavāṃś cānantavāṃś ca / naivāntavān anantavāṃś ca /
c.執命者即身，執命者異身。
sa jīvas tac charīraṃ / anyo jīvo 'nyac charīraṃ bhavati /
d.執如來死後是有，或非有，或亦有亦非有，或非有非非有，皆是邊執見，現所起纏。
tathāgataḥ paraṃ maraṇān na bhavati / tathāgataḥ (DhskD 12v2) paraṃ maraṇād bhavati ca na bhavati ca / naiva bhavati na na bhavati paraṃ maraṇād / antagrāhadṛṣṭiparyavasthānam utpādayati /
彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。
sa tasmāt paryavasthānād yāvat paripūrṇāt paripūrṇataraṃ /
前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。
iti pūrvakaṃ paryavasthānaṃ tṛṣṇā paścimakam (DhskD 12v3) upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /
[參考]雜阿含408經
有眾多比丘集於食堂，作如是論，或謂世間有常，或謂世間無常、世間有常無常、世間非有常非無
常，世間有邊、世間無邊、世間有邊無邊、世間非有邊非無邊，是命是身、命異身異，如來死後有、如來死後無、如來死後有無、如來死後非有非無。
6)第六釋-邪見
a.復次，有執世尊非如來、應、正等覺，乃至非天人師。
api khalu na bhagavāṃs tathāgato 'rhan samyaksaṃbuddho na vidyācaraṇasaṃpanno na sugato lokavid anuttaraḥ puruṣadaṃyasārathi śāstā devamanuṣyāṇāṃ buddho bhagavāṃ mithyā dṛṣṭiparyavasthānaṃ (DhskD 12v4) utpādayati / sa tasmāt paryavasthānād vistareṇa paripūrṇāt paripūrṇataraṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /
b.執佛正法非善說、現見乃，至非智者內證。
na svākhyāto bhagavato dharmo na sāṃdṛṣṭiko na nirjvaraḥ nākālikaḥ naupanāyiko naihipaśyakaḥ (DhskD 12v5) na pratyātmavedanīyo vijñair /
c.執佛弟子非具足妙行，乃至非隨法行。
na supratipanno bhagavataḥ śrāvakasaṃgho na ṛjupratipanno na nyāyapratipanno na sāmīcīpratipanno nānudharmacārī /
d.或執無苦、無集、無滅、無道。
na duḥkhaṃ / na samudayo / na nirodho / na mārgo /
e.或執無一切行無常，無一切法無我，無涅槃寂靜。皆是邪見，現所起纏。
na sarvasaṃskārā (DhskD 12v6) anityā / na sarvadharmā anātmāno / na śāntaṃ nirvāṇam / iti mithyādṛṣṭiparyavasthānam utpādayati /
彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。
sa tasmāt paryavasthānād anyat paryavasthānam utpādayati / vistareṇa yāvad /
前所起纏，說名為愛。現所起纏，轉名為取。是名為緣取。
iti pūrvakaṃ paryavasthānaṃ (DhskD 12v7) tṛṣṇā paścimam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānam iti /
[參考]雜阿含970經
1)世尊告舍羅步：若復有言：沙門瞿曇非如來、應、等正覺。我若善諫、善問，善諫、善問時，彼則遼落說諸外事。或忿恚慢覆，對閡不忍，無由能現。或默然抱愧低頭，密自思省，如今舍羅步。
2)若復作如是言：非沙門瞿曇無正法、律者。我若善諫、善問，彼亦如汝今日默然而住。
3)若復有言：非沙門瞿曇聲聞善向者。我若善諫、善問，彼亦乃至如汝今日默然而住。
7)第七釋-見取
復次，有執世間是常，此實餘迷謬。或是無常，乃至如來死後非有非非有，此實餘迷謬。皆是見取，現所起纏。
api khalu śāśvato loka idam eva satyaṃ moham anyad / iti dṛṣṭiparāmarśaparyavasthānam utpādayati / sa tasmāt paryavasthānād anyat paryavasthānam (DhskD 12v8) utpādayati / vistareṇa yāvat paścimakam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ / śāśvato loko vistareṇa yāvac caiva bhavati tathāgataḥ paraṃ maraṇād iti idam eva satyaṃ mohaṃ anyad / (DhskD 12v9) iti dṛṣṭiparāmarśaparyavasthānam utpādayati /
彼從此纏，復起餘纏。增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。
sa tasmāt paryavasthānād anyat paryavasthānam utpādayati / vistareṇa yāvat paścimakam upādānaṃ / tad ucyate tṛṣṇāpratyayaṃ upādānaṃ /
[參考]雜阿含962經
佛告婆蹉種出家：我不作如是見、如是說：世間常，是則真實，餘則虛妄。云何瞿曇作如是見、如是說：世間無常、常無常、非常非無常，有邊、無邊、邊無邊、非邊非無邊，命即是身、命異身異，如來有後死、無後死、有無後死、非有非無後死？佛告婆蹉種出家：我不作如是見、如是說，乃至非有非無後死。爾時，婆蹉種出家白佛言：瞿曇！於此見，見何等過患，而於此諸見，一切不說？佛告婆蹉種出家：若作是見，世間常，此則真實，餘則虛妄者，此是倒見、此是觀察見、此是動搖見、此是垢污見、此是結見，是苦、是閡、是惱、是熱，見結所繫，愚癡無聞凡夫於未來世，生、老、病、死、憂、悲、惱、苦生。婆蹉種出家！若作是見，世間無常、常無常、非常非無常，有邊、無邊、邊無邊、非有邊非無邊，是命是身、命異身異，如來有後死、無後死、有無後死、非有非無後死。此是倒見，乃至憂、悲、惱、苦生。
8)第八釋-戒禁取
復次，有起戒取，或起禁取，或起戒禁取。謂此戒、此禁、此戒禁，能清淨，能解脫，能出離，能超苦樂，至超苦樂處。皆是戒禁取，現所起纏。
api khalu śīlaṃ parāmṛśati (DhskD 12v10) śīlena śucyati mucyati niryāti sukhaduḥkhaṃ vyatikrāmati sukhaduḥkhavyatikramaṃ cānuprāpnoti / śīlavrataparāmarśaparyavasthānam utpādayati /
彼從此纏，復起餘纏，增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。
sa tasmāt paryavasthānād anyat paryavasthānaṃ utpādayati (DhskD 13r1) / vistareṇa yāvat paścimakaṃ upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ / vrataṃ parāmṛśati yad ubhayataḥ śīlavrataṃ parāmṛśati / śīlavratena śucyati mucyate niryāti yāvat sukhaduḥkhaṃ vyatikramam anuprāpnoti (DhskD 13r2) / śīlavrataparāmarśaparyavasthānam utpādayati / sa tasmāt paryavasthānād anyat paryavasthānam utpādayati / vistareṇa yāvat paścimakam upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ /
[參考]雜阿含1039經
世尊問淳陀長者：汝今愛樂何等沙門、婆羅門淨行？淳陀白佛：有沙門、婆羅門，奉事於水，事毘濕波天，執杖澡罐，常淨其手。如是正士能善說法言：善男子！月十五日，以胡麻屑、菴摩羅屑以澡其髮，修行齋法，被著新淨長髮白[疊*毛]，牛糞塗地而臥其上。善男子！晨朝早起，以手觸地，作如是言：此地清淨，我如是淨。手執牛糞團并把生草，口說是言：此是清淨，我如是淨。若如是者，見為清淨，不如是者，永不清淨。世尊！如是像類沙門、婆羅門，若為清淨，我所宗仰。
9)第九釋
a.復次，有於世尊而起猶預，為是如來、應、正等覺？為非如來、應、正等覺？乃至為是天人師？為非天人師？
api khalu tathāgato bhagavān arhan samyaksaṃbuddho (DhskD 13r3) neti vicikitsāparyavasthānam utpādayati / sa tasmāt paryavasthānād anyaṃ paryavasthānam utpādayati / vistareṇa yāvat paścimakaṃ upādānaṃ / tad ucyate tṛṣṇāpratyayam upādānaṃ / vidyācaraṇasaṃpanno na vidyācaraṇasaṃpannaḥ (DhskD 13r4) / sugato lokavit* na sugato lokavit* / anuttaro nānuttaraḥ / puruṣadamyasārathiḥ na puruṣadamyasārathiḥ / śāstā devamanuṣyāṇāṃ na śāstā devamanuṣyāṇāṃ / buddho bhagavān na buddho bhagavān * /
b.於佛正法而起猶預，為是善說、現見？為非善說、現見？乃至為是智者內證？為非智者內證？
(DhskD 13r5) svākhyāto bhagavato dharmo na svākhyāto bhagavato dharmaḥ / sāṃdṛṣṭiko na sāṃdṛṣṭiko / nirjvaro na nirjvaraḥ / ākāliko nākālikaḥ / aupanāyiko naupanāyikaḥ / aihidarśiko naihidarśikaḥ / pratyātmavedanīyo (DhskD 13r6) vijñaiḥ na pratyātmavedanīyo vijñaiḥ /
c.於佛弟子而起猶預，為是具足妙行？為非具足妙行？乃至為是隨法行？為非隨法行？
supratipanno bhagavataḥ śrāvakasaṃgho na supratipanno bhagavataḥ śrāvakasaṃghaḥ / ṛjupratipanno na ṛjupratipanno / nyāyapratipanno na nyāyapratipanno (DhskD 13r7) / dharmānudharmapratipanno na dharmānudharmapratipannaḥ / sāmīcīpratipanno na sāmīcīpratipannaḥ / anudharmacārī nānudharmacārī /
d.於四聖諦而起猶預，為是苦？為非苦？乃至為是道？為非道？
duḥkhaṃ na duḥkhaṃ / samudayo na samudayo / nirodho na nirodhaḥ / mārgo na mārgaḥ /
e.於三法印而起猶預，為一切行無常？為非一切行無常？為一切法無我？為非一切法無我？為涅槃寂靜？為非涅槃寂靜。此皆是疑，現所起纏。彼從此纏，復起餘纏，增上、轉增上，猛利、轉猛利，圓滿、轉圓滿。前所起纏，說名為愛。後所起纏，轉名為取。是名愛緣取。
sarvasaṃskārā (DhskD 13r8) anityā na sarvasaṃskārā anityāḥ / sarvadharmā anātmānaḥ na sarvadharmā anātmānaḥ / śāntaṃ nirvāṇaṃ na śāntaṃ nirvāṇaṃ / iti vicikitsāparyavasthānam utpādayati / vistareṇa yāvat paścimakam upādānam* / (DhskD 13r9) tad ucyate tṛṣṇāpratyayam upādānaṃ /
[參考]
1.雜阿含419經
世尊告諸比丘：若比丘於佛有疑者，則於苦聖諦有疑，苦集聖諦、苦滅聖諦、苦滅道跡聖諦則有疑惑；若於法、僧有疑者，則於苦聖諦疑惑，苦集聖諦、苦滅聖諦、苦滅道跡聖諦疑惑；若於佛不疑
惑者，則於苦聖諦不疑惑，苦集聖諦、苦滅聖諦、苦滅道跡聖諦不疑惑；若於法、僧不疑惑者，則於苦聖諦不疑惑，苦集聖諦、苦滅聖諦、苦滅道跡聖諦不疑惑。
2.雜阿含420經
爾時，世尊告諸比丘：若沙門、婆羅門於苦聖諦有疑者，則於佛有疑，於法、僧有疑；若苦、集、
滅、道疑者，則於佛有疑，於法、僧有疑。若於苦聖諦無疑者，則於佛無疑，於法、僧無疑；於集、
滅、道聖諦無疑者、則於佛無疑、於法、僧無疑。
3.雜阿含1265經
跋迦梨言：尊者！大師善知所知，善見所見；彼二天者亦善知所知，善見所見。然我今日於色常、無常，決定無疑；無常者是苦，決定無疑。若無常、苦者，是變易法，於彼無有可貪、可欲，決定無疑。受、想、行、識亦復如是。
10)第十釋
復次，一切四取皆以愛為緣，用愛為集，是愛種類，從愛而生。
api khalu sarvāṇy eva catvāry upādānāni tṛṣṇāsamudayāni tṛṣṇājātīyāni tṛṣṇāprabhavāni /
何等四取？一欲取，二見取，三戒禁取，四我語取。
katamāni catvāri / kāmopādānaṃ dṛṣṭyupādānaṃ śīlavratopādānam ātmavādopādānaṃ (DhskD 13r10) /
a.云何欲取？謂欲界繫，除諸見，餘結、縛、隨眠、隨煩惱纏，是名欲取。
kāmopādānaṃ katamad / āha / kāmapratisaṃyuktāṃ dṛṣṭiṃ śīlavrataṃ ca sthāpya yāni tadanyāni kāmapratisaṃyuktāni saṃyojanabandhanānuśayopakleśa-paryavasthānāni idam ucyate (DhskD 13v1) kāmopādānaṃ /
b.云何見取？謂有身見、邊執見、邪見、見取。如是四見。是名見取。
dṛṣṭyupādānaṃ katamad / āha / catasro dṛṣṭayo dṛṣṭyupādānam ity ucyate satkāyadṛṣṭir antagrāhadṛṣṭir mithyādṛṣṭir dṛṣṭiparāmarśa itīmāś catasro dṛṣṭayo / dṛṣṭyupādānam ity ucyate /
c.云何戒禁取？謂有一類，取戒、取禁、取戒禁，為能清淨，能解脫，能出離，能超苦樂，至超苦樂處，是名戒禁取。
śīlavratopādānaṃ katamad / yathā (DhskD 13v2) khalv ihaikatyaḥ śīlaṃ parāmṛśati vistareṇa yāvat* / ubhayena śīlavratena śucyati mucyate niryāti sukhaduḥkhaṃ vyatikrāmati sukhaduḥkhavyatikramam anuprāpnoti / idam ucyate śīlavratopādānaṃ /
d.云何我語取？謂色、無色界繫，除諸見，餘結、縛、隨眠、隨煩惱纏，是名我語取。
ātmavratopādānam (DhskD 13v3) ātmavādopādānaṃ katamat* / rūpārūpyapratisaṃyuktāṃ dṛṣṭiṃ śīlavrataṃ ca sthāpya tadanyāni rūpārūpyapratisaṃyuktāni saṃyojanabandhanānuśayopakleśa-paryavasthānānīdam ucyate ātmavādopādānaṃ /(DhskD 13v4)
[參考]雜阿含490經
閻浮車問舍利弗：所謂取者，云何為取？舍利弗言：取者，四取謂欲取、我取、見取、戒取。
11)第十一釋
復次，大因緣經中，尊者慶喜問佛：諸取為有緣不？佛言：有緣，此緣謂愛。廣說乃至。
api khalv evam uktaṃ bhagavatā mahānidāne vyākaraṇe āyuṣmaty ānande / asti pratyayam ānandopādānaṃ vistareṇa yāvat /
若全無愛為可施設有諸取不？不也！世尊！
tṛṣṇā ced ānanda nābhaviṣyad api nu kasya cit kā cit tṛṣṇābhaviṣyan / no bhadanta / sarvaśo vā punar ānanda (DhskD 13v5) tṛṣṇāyām asatyām api nu upādānaṃ prajñāpayeta / no bhadanta /
是故，慶喜！諸取皆以愛為其緣，是名愛緣取。如是諸取，愛為緣，愛為依，愛為建立故，起、等起，生、等生，聚集、出現，故名愛緣取。
tasmāt tarhy ānanda etan nidānam eṣa hetur eṣa samudaya eṣa pratyayaḥ upādānasya yad uta tṛṣṇā tṛṣṇāpratyayam upādānaṃ / iti (DhskD 13v6) yad uktam idaṃ me tat pratyuktam iti //
[參考]中阿含97大因經
阿難！緣愛有受者，此說緣愛有受，當知所謂緣愛有受。
阿難！若無愛，各各無愛者，設使離愛，當復有受立於受耶？答曰：無也。
阿難！是故當知是受因、受習、受本、受緣者，謂此愛也。所以者何？緣愛故則有受。
法蘊足論-21.緣起品-9.受緣愛
11.受緣愛
1)第一釋
云何受緣愛？謂眼及色為緣生眼識，三和合故生觸，觸為緣故生受，受為緣故生愛。
9. (vedanāpratyayā tṛṣṇā)
uddānaṃ //cakṣuḥ pratītyāsvādaṃ dvau skandhau āyatanau
guhyenāparadvayaṃ mahānāmā (DhskD 9v7) licchaviś caiva
nidānaṃ pūrṇamāsikaṃ //
vedanāpratyayā tṛṣṇā katamā / āha / cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātaḥ sparśaḥ / sparśapratyayā vedanā / vedanāpratyayā (DhskD 9v8) tṛṣṇā /
乃至意及法為緣生意識，三和合故生觸，觸為緣故生受，受為緣生愛，是名受緣愛。
evaṃ śrotraghrāṇajihvākāyamanaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / trayāṇāṃ sannipātāt sparśaḥ / sparśapratyayā vedanā / vedanāpratyayā tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
2)第二釋
復次，眼味受為緣故，數復於眼，隨順而住。
api khalu cakṣurāsvādaṃ (DhskD 9v9) vedayitaṃ pratītya bhūyo bhūyaś cakṣuṣi apratikūlatā saṃtiṣṭhate /
由隨順故，數復於眼起貪、等貪、執藏、防護、堅著愛、染。
apratikūle sati bhūyo bhūyaś cakṣuṣi utpadyate rāgaḥ saṃrāgaḥ ālayo niyantir adhyavasānaṃ tṛṣṇā /
乃至，意味受為緣故，數復於意，隨順而住。
evaṃ śrotraghrāṇajihvākāyamanaḥāsvādaṃ (DhskD 9v10) vedayitavyṃ pratītya bhūyo bhūyo manasi apratikūlatā saṃtiṣṭhate /
由隨順故，數復於意起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。
apratikūle sati bhūyo bhūyo manasy utpadyate rāgaḥ saṃrāgaḥ ālayo niyantir adhyavasānaṃ vā tṛṣṇā / tad ucyate (DhskD 10r1) vedanāpratyayā tṛṣnā /
3)第三釋
復次，取蘊經中，佛作是說：苾芻當知！我於色味，已審尋思：諸有於色，或已起味，或今起味，我以正慧，審見、審知。
api khalv evam uktaṃ bhagavatā paṃcopādānaskandhike vyākaraṇe / rūpasyāhaṃ bhikṣavaḥ āsvādaparyeṣaṇām acārṣaṃ / yo rūpe āsvādas tam anvabhotsyaṃ yāvad rūpe āsvādaḥ prajñayā me sudṛṣṭa /
彼以色味受為緣故，數復於色，隨順而住。
ity etad rūpāsvādaṃ (DhskD 10r2) vedayitaṃ pratītya bhūyo bhūyo rūpe apratikūlatā saṃtiṣṭhate /
由隨順故，數復於色，起貪、等貪、執藏、防護、堅著、愛染。
apratikūle sati bhūyo bhūyo rūpe utpadyate rāgaḥ saṃrāgaḥ ālayo niyantir adhyavasānaṃ tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
乃至，我於識味，以審尋思：諸有於識，或已起味，或今起味，我以正慧，審見、審知。
evaṃ vedanāyāḥ (DhskD 10r3) saṃjñāyāḥ saṃskārāṇāṃ vijñānasyāhaṃ bhikṣavaḥ āsvādaparyeṣaṇām acārṣaṃ / yo vijñāne āsvādas tam anvabhotsyaṃ yāvad vijñāne āsvādaḥ prajñayā me sudṛṣṭa /
彼以識味受為緣故，數復於識，隨順而住。
ity etad vijñānāsvādaṃ vedayitaṃ pratītya bhūyo bhūyo vijñāne apratikūlatā (DhskD 10r4) saṃtiṣṭhate /
由隨順故，數復於識起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。
apratikūle sati bhūyo bhūyo vijñāne utpadyate rāgaḥ saṃrāgaḥ ālayo niyantir adhyavasānaṃ tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
[參考]雜阿含14經
世尊告諸比丘：我昔於色味有求有行，若於色味隨順覺，則於色味以智慧如實見。如是於受、想、行、識味有求有行，若於受、想、行、識味隨順覺，則於識味以智慧如實見。諸比丘！我於色患有求有行，若於色患隨順覺，則於色患以智慧如實見。如是受、想、行、識患有求有行，若於識患隨順覺，則於識患以智慧如實見。諸比丘！我於色離有求有行，若於色離隨順覺，則於色離以智慧如實見。如是受、想、行、識離有求有行，若於受、想、行、識離隨順覺，則於受、想、行、識離以智慧如實見。
4)第四釋
復次，取蘊經中，世尊又說：苾芻當知！若諸色中，都無味者，有情不應於色起染。
api khalv evam uktaṃ bhagavatā paṃcopādānaskandhike vyākaraṇe / (DhskD 10r5) rūpe ced bhikṣava āsvādo na bhaven neme satvā rūpe saṃrajyeran* /
以諸色中非都無味，是故有情於色起染。
yasmāt tu bhikṣavo 'sti rūpe āsvādaḥ teneme satvā rūpe saṃrajyante /
彼以色味受為緣故，數復於色，隨順而住。由隨順故，數復於色起貪、等貪、執藏、防護、堅著、愛染。
ity etad rūpāsvādaṃ vedayitam pratītya bhūyo vistareṇa yāvad utpadyate tṛṣṇā / (DhskD 10r6)
乃至，若諸識中，都無味者，有情不應於識起染。
vedanāyāṃ saṃjñāyāṃ saṃskāreṣu vijñāne ced bhikṣavaḥ āsvādo na bhaven neme satvā vijñāne saṃrajyeran* /
以諸識中非都無味，是故有情於識起染。
yasmāt tu bhikṣavo 'sti vijñāne āsvādas tasmād ime satvā vijñāne saṃrajyante /
彼以識味受為緣故，數復於識，隨順而住。由隨順故，起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。
ity etad vijñānāsvādavedayitaṃ pratītya bhūyo (DhskD 10r7) bhūyo vistareṇa yāvad utpadyate tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
[參考]雜阿含13經
世尊告諸比丘：若眾生於色不味者，則不染於色。以眾生於色味故，則有染著。如是眾生於受、想、行、識不味者，彼眾生則不染於識。以眾生味受、想、行、識故，彼眾生染著於識。
5)第五釋
復次，六處經中，佛作是說：苾芻當知！我於眼味，已審尋思：諸有於眼，或已起味，或今起味，我以正慧，審見、審知。
api khalv evam uktaṃ bhagavatā ṣaḍāyatanike vyākaraṇe / cakṣuṣo 'haṃ bhikṣava āsvādaparyeṣaṇām acārṣaṃ / yaś cakṣuṣi āsvādas tam anvabhotsyan / yāvāṃś cakṣuṣy āsvādaḥ (DhskD 10r8) prajñayā me sa sudṛṣṭaḥ /
彼以眼味受為緣故，數復於眼，隨順而住。由隨順故，數復於眼，起貪、等貪、執藏、防護、堅著、愛染。
ity etac cakṣuṣa āsvādaṃ vedayitaṃ pratītya bhūyo vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
乃至，我於意味，已審尋思：諸有於意，或已起味，或今起味，我以正慧，審見、審知。
evaṃ śrotraghrāṇajihvākāyamanaso 'haṃ bhikṣavaḥ āsvādaparyeṣaṇām acārṣaṃ / yo (DhskD 10r9) manasy āsvādas taṃ anvabhotsyaṃ yāvan manasy āsvādaḥ prajñayā me sa sudṛṣṭa /
彼以意味受為緣故，數復於意，隨順而住。由隨順故，彼復於意，起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。
ity etan manasa āsvādavedayitaṃ pratītya bhūyo vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
6)第六釋
復次，六處經中，世尊又說：苾芻當知！若諸眼中都無味者，有情不應於眼起染。
api khalv evam uktaṃ bhagavatā ṣaḍāyantike (DhskD 10r10) vyākaraṇe / cakṣuṣi bhikṣava āsvādaś cen na bhaven neme satvāś cakṣuṣi saṃrajyeran* /
以諸眼中非都無味，是故有情於眼起染。彼以眼味受為緣故，數復於眼，隨順而住。由隨順故，數復於眼，起貪、等貪、執藏、防護、堅著、愛染。
yasmād bhikṣavaḥ asti cakṣuṣv āsvādas tasmād ime satvāś cakṣuṣi saṃrajyante / ity etac cakṣurāsvādaṃ vedayitaṃ vistareṇa pratītya yāvat tṛṣṇā / tad ucyate (DhskD 10v1) vedanāpratyayā tṛṣṇā /
乃至，若諸意中都無味者，有情不應於意起染。
evaṃ śrotraghrāṇajihvāyāṃ kāyemanasi ced bhikṣavaḥ āsvādo na bhaven neme satvā manasi saṃrajyeran* /
以諸意中非都無味，是故有情於意起味。彼以意味受為緣故，數復於意，隨順而住。由隨順故，數復於意，起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。
yasmāt tu bhikṣavo 'sti manasy āsvādas tasmād ime satvā manasi saṃrajyante / ity etan manasa āsvādavedayitaṃ (DhskD 10v2) pratītya bhūyo bhūyo manasy apratikūlatā saṃtiṣṭhate / vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
7)第七釋
復次，六處經中，世尊復說：苾芻當知！我於色味，已審尋思：諸有於色，或已起味，或今起味，我以正慧，審見、審知。
api khalv evam uktaṃ bhagavatā ṣaḍāyatanike vyākaraṇe / rūpasyāhaṃ bhikṣavaḥ āsvādaparyeṣaṇām acārṣam* / (DhskD 10v3) yo rūpe āsvādas tam anvabhotsyaṃ yāvad rūpe āsvādaḥ prajñayā me sa sudṛṣṭaḥ /
彼以色味受為緣故，數復於色，隨順而住。由隨順故，數復於色，起貪、等貪、執藏、防護、堅著、愛染。
ity etad rūpāsvādavedayitaṃ pratītya yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
乃至，我於法味，已審尋思：諸有於法，或已起味，或今起味，我以正慧，審見、審知。
evaṃ śabdagandharasasparśadharmāṇām ahaṃ bhikṣava āsvādaparyeṣaṇām (DhskD 10v4) acārṣaṃ / yo dharme āsvādas taṃ anvabhotsyaṃ / yāvān dharmeṣv āsvādaḥ prajñayā me sa sudṛṣṭaḥ /
彼以法味受為緣故，數復於法，隨順而住。由隨順故，數復於法，起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。
ity etad dharmāsvādavedayitaṃ pratītya vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
8)第八釋
復次，六處經中，世尊又說：苾芻當知！若諸色中都無味者，有情不應於色起染。
api khalv evam uktaṃ bhagavatā (DhskD 10v5) ṣaḍāyatanike vyākaraṇe / rūpe ced bhikṣava āsvādo na bhaven neme satvā rūpe saṃrajyeran /
以諸色中非都無味，是故有情於色起染。彼以色味受為緣故，數復於色，隨順而住。由隨順故，數復於色，起貪、等貪、執藏、防護、堅著、愛染。
yasmāt tu bhikṣavo 'sti rūpe āsvādas tasmād ime satvā rūpe saṃrajyante / ity etad rūpāsvādavedayitaṃ pratītya vistareṇa yāvat (DhskD 10v6) tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
乃至，若諸法中都無味者，有情不應於法起染。
evaṃ śabde gandhe rase spraṣṭavye dharme ced bhikṣava āsvādo na bhaven neme satvā dharme saṃrajyeran* /
以諸法中非都無味，是故有情於法起染。彼以法味受為緣故，數復於法，隨順而住。由隨順故，數復於法，起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。
tasmāt tu bhikṣavo 'sti dharmeṣv āsvādas / teneme satvā dharme saṃrajyante / ity etad (DhskD 10v7) dharmāsvādaṃ pratītya vedayitaṃ vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā //
9)第九釋
復次，佛為大名離呫毘說：大名當知！若色一向是苦非樂，非樂所隨，非樂喜受之所纏執。應無有情為求樂故，於諸色中，起貪、起染，煩惱纏縛。
api khalv evam uktaṃ bhagavatā mahānāmānaṃ licchavim āgamya / rūpaṃ cen mahānāmann ekāntaduḥkhaṃ bhaven na sukhaṃ na sukhānugataṃ (DhskD 10v8) na sukhasaumanasyaparītam avakrāntam eva sukhena hetur api mahānāman na prajñāyeta satvānāṃ rūpe saṃrāgāya na ceme satvā rūpe saṃrajyeran* /
大名！以色非一向苦，彼亦是樂，是樂所隨，是樂喜受之所纏執。故有有情為求樂故，於諸色中，起貪、起染，煩惱纏縛。
yasmāt tu mahānāman rūpaṃ naikāntaduḥkhaṃ sukhaṃ (DhskD 10v9) sukhānugataṃ sukhasaumanasyaparītam avakrāntam eva sukhena tasmād ime satvā rūpe saṃrajyante saṃraktāḥ saṃyujyante saṃyuktāḥ saṃkliṣyante /
彼以色味受為緣故，數復於色，隨順而住。由隨順故，數復於色，起貪、等貪、執藏、防護、堅著、愛染。
ity etad rūpāsvādavedayitaṃ pratītya vistareṇa yāvat tṛṣṇā / tad ucyate (DhskD 10v10) vedanāpratyayā tṛṣṇā /
乃至，若識一向是苦非樂，非樂所隨，非樂喜受之所纏執。應無有情為求樂故，於諸色中，起貪、起染，煩惱纏縛。
vedanā saṃjñā saṃskārā vijñānaṃ cen mahānāmann ekāntaduḥkhaṃ bhaven na sukhaṃ na sukhānugataṃ na sukhasaumanasyaparītam avakrāntaṃ caiva sukhena hetur api mahānāman na prajñāyeta sattvānāṃ (DhskD 11r1) vijñāne saṃrāgāya na ceme satvā vijñāne saṃrajyeran* /
大名！以識非一向苦，彼亦是樂，是樂所隨，是樂喜受之所纏執。故有有情為求樂故，於諸識中，起貪、起染，煩惱纏縛。
yasmāt tu mahānāman vijñānaṃ naikāntaduḥkhaṃ sukhaṃ sukhānugataṃ sukhasaumanasyaparītaṃ anavakrāntam eva sukhena tasmād ime satvā vijñāne saṃrajyante saṃraktāḥ saṃyujyante (DhskD 11r2) saṃyuktāḥ saṃkliṣyante /
彼以識味受為緣故，數復於識，隨順而住。由隨順故，數復於識，起貪、等貪、執藏、防護、堅著、受染，是名受緣愛。
ity etad vijñānāsvādavedayitaṃ pratītya vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
[參考]雜阿含81經
摩訶男！何因、何緣眾生有垢，何因、何緣眾生清淨？摩訶男！若色一向是苦，非樂、非隨樂、非樂長養、離樂者，眾生不應因此而生樂著。摩訶男！以色非一向是苦，是樂、隨樂、樂所長養、不離樂，是故眾生於色染著；染著故繫，繫故有惱。摩訶男！若受、想、行、識一向是苦，非樂、非隨樂、非樂長養、離樂者，眾生不應因此而生樂著。摩訶男！以識非一向是苦，是樂，隨樂、樂所長養、不離樂，是故眾生於識染著；染著故繫，繫故生惱。摩訶男！是名有因、有緣眾生有垢。摩訶男！何因、何緣眾生清淨？摩訶男！若色一向是樂，非苦、非隨苦、非憂苦長養、離苦者，眾生
不應因色而生厭離。摩訶男！以色非一向樂，是苦、隨苦、憂苦長養、不離苦，是故眾生厭離於色；厭故不樂，不樂故解脫。摩訶男！若受、想、行、識一向是樂，非苦、非隨苦、非憂苦長養、離苦者，眾生不應因識而生厭離。摩訶男！以受、想、行、識非一向樂，是苦、隨苦、憂苦長養、不離苦，是故眾生厭離於識；厭故不樂，不樂故解脫。摩訶男！是名有因、有緣眾生清淨。
10)第十釋
復次，滿月經中，佛作是說：苾芻當知！色為緣故，起樂生喜，是名色味。
api khalv evam uktaṃ bhagavatā paurṇamāsike vyākaraṇe / yad bhikṣavo rūpaṃ pratītyotpadyate (DhskD 11r3) sukham utpadyate saumanasyam ayaṃ rūpe āsvādaḥ / ity etad rūpāsvādavedayitaṃ pratītya yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
彼以色味受為緣故，數復於色，隨順而住。由隨順故，數復於色，起貪、等貪、執藏、防護、堅著、愛染。乃至，識為緣故，起樂生喜，是名識味。
yad bhikṣavo vedanāsaṃjñāsaṃskārān yad vijñānaṃ pratītyotpadyate sukham utpadyate saumanasyam (DhskD 11r4) ayaṃ vijñāne āsvāda /
彼以識味受為緣故，數復於識，隨順而住。由隨順故，起貪、等貪、執藏、防護、堅著、愛染，是名受緣受。
ity etad vijñānāsvādavedayitaṃ pratītya bhūyo bhūyo vijñāne apratikūlatā saṃtiṣṭhate / apratikūle sati bhūyo bhūyo vijñāne utpadyate rāgaḥ saṃrāgaḥ ālayo niyantir adhyavasānam* (DhskD 11r5) tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
[參考]雜阿含58經
佛告比丘：緣色生喜樂，是名色味。...若緣受、想、行、識生喜樂，是名識味。
11)第十一釋
復次，大因緣經中，佛告慶喜：愛為緣故求，求為緣故得，得為緣故集，集為緣故著，著為緣故貪，貪為緣故慳，慳為緣故攝受，攝受為緣故防護。因防護故，執持刀仗，鬥訟、諍競、諂詐、虛誑，生無量種惡不善法。佛告慶喜：執持刀仗，鬥訟、諍競、諂詐、虛誑，生無量種惡不善法，皆因防護，防護為緣，有如是事。防護若無，有此事不？阿難陀曰：不也！世尊！是故，執持刀仗等事，防護為由緒，防護為因，防護為集，防護為緣，而得生起。如是防護，因於攝受，攝受為緣，而有防護。攝受若無，有防護不？不也！世尊！是故，防護、攝受為由緒，攝受為因，攝受為集，攝受為緣，而得生起。廣說乃至如是諸求，皆因於愛。愛為緣故，而有諸求。此愛若無，為有求不？不也！世尊！是故，諸求，愛為由緒，愛為其因，愛為其集，愛為其緣，而得生起。慶喜當知！愛有二種：一者欲愛、二者有愛。此二種愛，依受而有。受若無者，二愛亦無，是名受緣愛。如是諸愛，受為緣，受為依，受為建立故，起、等起，生、等生，聚集、出現，故名受緣愛。
api khalv evam uktaṃ bhagavatā mahānidānaparyāye āyuṣmaty ānande / tatrānanda yā ca bhavatṛṣṇā yā ca vibhavatṛṣṇā itīme dve tṛṣṇādvayena vedanāsamavasaraṇe (DhskD 11r6) bhavataḥ / tad ucyate vedanāpratyayā tṛṣṇā //
[參考]中阿含97大因經
1)阿難！是為緣愛有求，緣求有利，緣利有分，緣分有染欲，緣染欲有著，緣著有慳，緣慳有家，緣家有守。阿難！緣守故便有刀杖，鬪諍、諛諂、欺誑、妄言、兩舌，起無量惡不善之法，有如此具足純生大苦陰。阿難！若無守，各各無守者，設使離守，當有刀杖、鬪諍、諛諂、欺誑、妄言、兩舌，起無量惡不善之法耶？答曰：無也。阿難！是故當知是刀杖、鬪諍、諛諂、欺誑、妄言、兩舌，起無量惡不善之法。因是習、是本、是緣者，謂此守也。所以者何？緣守故則有刀杖、鬪諍、諛諂、欺誑、妄言、兩舌，起無量惡不善之法，有如此具足純生大苦陰。
2)阿難！緣家有守者，此說緣家有守，當知所謂緣家有守。阿難！若無家，各各無家者，設使離家，當有守耶？答曰：無也。阿難！是故當知是守因、守習、守本、守緣者，謂此家也。所以者何？緣家故則有守。
3)阿難！緣慳有家者，此說緣慳有家，當知所謂緣慳有家。阿難！若無慳，各各無慳者，設使離慳，當有家耶？答曰：無也。阿難！是故當知是家因、家習、家本、家緣者，謂此慳也。所以者何？緣慳故則有家。
4)阿難！緣著有慳者，此說緣著有慳，當知所謂緣著有慳。阿難！若無著，各各無著者，設使離著，當有慳耶？答曰：無也。阿難！是故當知是慳因、慳習、慳本、慳緣者，謂此著也。所以者何？緣著故則有慳。
5)阿難！緣欲有著者，此說緣欲有著，當知所謂緣欲有著。阿難！若無欲，各各無欲者，設使離欲，當有著耶？答曰：無也。阿難！是故當知是著因、著習、著本、著緣者，謂此欲也。所以者何？緣欲故則有著。
6)阿難！緣分有染欲者，此說緣分有染欲，當知所謂緣分有染欲。阿難！若無分，各各無分者，設使離分，當有染欲耶？答曰：無也。阿難！是故當知是染欲因、染欲習、染欲本、染欲緣者，謂此分也。所以者何？緣分故則有染欲。
7)阿難！緣利有分者，此說緣利有分，當知所謂緣利有分。阿難！若無利，各各無利者，設使離利，當有分耶？答曰：無也。阿難！是故當知是分因、分習、分本、分緣者，謂此利也。所以者何？緣利故則有分。
8)阿難！緣求有利者，此說緣求有利，當知所謂緣求有利。阿難！若無求，各各無求者，設使離求，當有利耶？答曰：無也。阿難！是故當知是利因、利習、利本、利緣者，謂此求也。所以者何？緣求故別有利。
9)阿難！緣愛有求者，此說緣愛有求，當知所謂緣愛有求。阿難！若無愛，各各無愛者，設使離愛，當有求耶？答曰：無也。阿難！是故當知是求因、求習、求本、求緣者，謂此愛也。所以者何？緣愛故則有求。阿難！欲愛及有愛，此二法因覺、緣覺致來。
1)第一釋
云何受緣愛？謂眼及色為緣生眼識，三和合故生觸，觸為緣故生受，受為緣故生愛。
9. (vedanāpratyayā tṛṣṇā)
uddānaṃ //cakṣuḥ pratītyāsvādaṃ dvau skandhau āyatanau
guhyenāparadvayaṃ mahānāmā (DhskD 9v7) licchaviś caiva
nidānaṃ pūrṇamāsikaṃ //
vedanāpratyayā tṛṣṇā katamā / āha / cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātaḥ sparśaḥ / sparśapratyayā vedanā / vedanāpratyayā (DhskD 9v8) tṛṣṇā /
乃至意及法為緣生意識，三和合故生觸，觸為緣故生受，受為緣生愛，是名受緣愛。
evaṃ śrotraghrāṇajihvākāyamanaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / trayāṇāṃ sannipātāt sparśaḥ / sparśapratyayā vedanā / vedanāpratyayā tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
2)第二釋
復次，眼味受為緣故，數復於眼，隨順而住。
api khalu cakṣurāsvādaṃ (DhskD 9v9) vedayitaṃ pratītya bhūyo bhūyaś cakṣuṣi apratikūlatā saṃtiṣṭhate /
由隨順故，數復於眼起貪、等貪、執藏、防護、堅著愛、染。
apratikūle sati bhūyo bhūyaś cakṣuṣi utpadyate rāgaḥ saṃrāgaḥ ālayo niyantir adhyavasānaṃ tṛṣṇā /
乃至，意味受為緣故，數復於意，隨順而住。
evaṃ śrotraghrāṇajihvākāyamanaḥāsvādaṃ (DhskD 9v10) vedayitavyṃ pratītya bhūyo bhūyo manasi apratikūlatā saṃtiṣṭhate /
由隨順故，數復於意起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。
apratikūle sati bhūyo bhūyo manasy utpadyate rāgaḥ saṃrāgaḥ ālayo niyantir adhyavasānaṃ vā tṛṣṇā / tad ucyate (DhskD 10r1) vedanāpratyayā tṛṣnā /
3)第三釋
復次，取蘊經中，佛作是說：苾芻當知！我於色味，已審尋思：諸有於色，或已起味，或今起味，我以正慧，審見、審知。
api khalv evam uktaṃ bhagavatā paṃcopādānaskandhike vyākaraṇe / rūpasyāhaṃ bhikṣavaḥ āsvādaparyeṣaṇām acārṣaṃ / yo rūpe āsvādas tam anvabhotsyaṃ yāvad rūpe āsvādaḥ prajñayā me sudṛṣṭa /
彼以色味受為緣故，數復於色，隨順而住。
ity etad rūpāsvādaṃ (DhskD 10r2) vedayitaṃ pratītya bhūyo bhūyo rūpe apratikūlatā saṃtiṣṭhate /
由隨順故，數復於色，起貪、等貪、執藏、防護、堅著、愛染。
apratikūle sati bhūyo bhūyo rūpe utpadyate rāgaḥ saṃrāgaḥ ālayo niyantir adhyavasānaṃ tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
乃至，我於識味，以審尋思：諸有於識，或已起味，或今起味，我以正慧，審見、審知。
evaṃ vedanāyāḥ (DhskD 10r3) saṃjñāyāḥ saṃskārāṇāṃ vijñānasyāhaṃ bhikṣavaḥ āsvādaparyeṣaṇām acārṣaṃ / yo vijñāne āsvādas tam anvabhotsyaṃ yāvad vijñāne āsvādaḥ prajñayā me sudṛṣṭa /
彼以識味受為緣故，數復於識，隨順而住。
ity etad vijñānāsvādaṃ vedayitaṃ pratītya bhūyo bhūyo vijñāne apratikūlatā (DhskD 10r4) saṃtiṣṭhate /
由隨順故，數復於識起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。
apratikūle sati bhūyo bhūyo vijñāne utpadyate rāgaḥ saṃrāgaḥ ālayo niyantir adhyavasānaṃ tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
[參考]雜阿含14經
世尊告諸比丘：我昔於色味有求有行，若於色味隨順覺，則於色味以智慧如實見。如是於受、想、行、識味有求有行，若於受、想、行、識味隨順覺，則於識味以智慧如實見。諸比丘！我於色患有求有行，若於色患隨順覺，則於色患以智慧如實見。如是受、想、行、識患有求有行，若於識患隨順覺，則於識患以智慧如實見。諸比丘！我於色離有求有行，若於色離隨順覺，則於色離以智慧如實見。如是受、想、行、識離有求有行，若於受、想、行、識離隨順覺，則於受、想、行、識離以智慧如實見。
4)第四釋
復次，取蘊經中，世尊又說：苾芻當知！若諸色中，都無味者，有情不應於色起染。
api khalv evam uktaṃ bhagavatā paṃcopādānaskandhike vyākaraṇe / (DhskD 10r5) rūpe ced bhikṣava āsvādo na bhaven neme satvā rūpe saṃrajyeran* /
以諸色中非都無味，是故有情於色起染。
yasmāt tu bhikṣavo 'sti rūpe āsvādaḥ teneme satvā rūpe saṃrajyante /
彼以色味受為緣故，數復於色，隨順而住。由隨順故，數復於色起貪、等貪、執藏、防護、堅著、愛染。
ity etad rūpāsvādaṃ vedayitam pratītya bhūyo vistareṇa yāvad utpadyate tṛṣṇā / (DhskD 10r6)
乃至，若諸識中，都無味者，有情不應於識起染。
vedanāyāṃ saṃjñāyāṃ saṃskāreṣu vijñāne ced bhikṣavaḥ āsvādo na bhaven neme satvā vijñāne saṃrajyeran* /
以諸識中非都無味，是故有情於識起染。
yasmāt tu bhikṣavo 'sti vijñāne āsvādas tasmād ime satvā vijñāne saṃrajyante /
彼以識味受為緣故，數復於識，隨順而住。由隨順故，起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。
ity etad vijñānāsvādavedayitaṃ pratītya bhūyo (DhskD 10r7) bhūyo vistareṇa yāvad utpadyate tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
[參考]雜阿含13經
世尊告諸比丘：若眾生於色不味者，則不染於色。以眾生於色味故，則有染著。如是眾生於受、想、行、識不味者，彼眾生則不染於識。以眾生味受、想、行、識故，彼眾生染著於識。
5)第五釋
復次，六處經中，佛作是說：苾芻當知！我於眼味，已審尋思：諸有於眼，或已起味，或今起味，我以正慧，審見、審知。
api khalv evam uktaṃ bhagavatā ṣaḍāyatanike vyākaraṇe / cakṣuṣo 'haṃ bhikṣava āsvādaparyeṣaṇām acārṣaṃ / yaś cakṣuṣi āsvādas tam anvabhotsyan / yāvāṃś cakṣuṣy āsvādaḥ (DhskD 10r8) prajñayā me sa sudṛṣṭaḥ /
彼以眼味受為緣故，數復於眼，隨順而住。由隨順故，數復於眼，起貪、等貪、執藏、防護、堅著、愛染。
ity etac cakṣuṣa āsvādaṃ vedayitaṃ pratītya bhūyo vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
乃至，我於意味，已審尋思：諸有於意，或已起味，或今起味，我以正慧，審見、審知。
evaṃ śrotraghrāṇajihvākāyamanaso 'haṃ bhikṣavaḥ āsvādaparyeṣaṇām acārṣaṃ / yo (DhskD 10r9) manasy āsvādas taṃ anvabhotsyaṃ yāvan manasy āsvādaḥ prajñayā me sa sudṛṣṭa /
彼以意味受為緣故，數復於意，隨順而住。由隨順故，彼復於意，起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。
ity etan manasa āsvādavedayitaṃ pratītya bhūyo vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
6)第六釋
復次，六處經中，世尊又說：苾芻當知！若諸眼中都無味者，有情不應於眼起染。
api khalv evam uktaṃ bhagavatā ṣaḍāyantike (DhskD 10r10) vyākaraṇe / cakṣuṣi bhikṣava āsvādaś cen na bhaven neme satvāś cakṣuṣi saṃrajyeran* /
以諸眼中非都無味，是故有情於眼起染。彼以眼味受為緣故，數復於眼，隨順而住。由隨順故，數復於眼，起貪、等貪、執藏、防護、堅著、愛染。
yasmād bhikṣavaḥ asti cakṣuṣv āsvādas tasmād ime satvāś cakṣuṣi saṃrajyante / ity etac cakṣurāsvādaṃ vedayitaṃ vistareṇa pratītya yāvat tṛṣṇā / tad ucyate (DhskD 10v1) vedanāpratyayā tṛṣṇā /
乃至，若諸意中都無味者，有情不應於意起染。
evaṃ śrotraghrāṇajihvāyāṃ kāyemanasi ced bhikṣavaḥ āsvādo na bhaven neme satvā manasi saṃrajyeran* /
以諸意中非都無味，是故有情於意起味。彼以意味受為緣故，數復於意，隨順而住。由隨順故，數復於意，起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。
yasmāt tu bhikṣavo 'sti manasy āsvādas tasmād ime satvā manasi saṃrajyante / ity etan manasa āsvādavedayitaṃ (DhskD 10v2) pratītya bhūyo bhūyo manasy apratikūlatā saṃtiṣṭhate / vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
7)第七釋
復次，六處經中，世尊復說：苾芻當知！我於色味，已審尋思：諸有於色，或已起味，或今起味，我以正慧，審見、審知。
api khalv evam uktaṃ bhagavatā ṣaḍāyatanike vyākaraṇe / rūpasyāhaṃ bhikṣavaḥ āsvādaparyeṣaṇām acārṣam* / (DhskD 10v3) yo rūpe āsvādas tam anvabhotsyaṃ yāvad rūpe āsvādaḥ prajñayā me sa sudṛṣṭaḥ /
彼以色味受為緣故，數復於色，隨順而住。由隨順故，數復於色，起貪、等貪、執藏、防護、堅著、愛染。
ity etad rūpāsvādavedayitaṃ pratītya yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
乃至，我於法味，已審尋思：諸有於法，或已起味，或今起味，我以正慧，審見、審知。
evaṃ śabdagandharasasparśadharmāṇām ahaṃ bhikṣava āsvādaparyeṣaṇām (DhskD 10v4) acārṣaṃ / yo dharme āsvādas taṃ anvabhotsyaṃ / yāvān dharmeṣv āsvādaḥ prajñayā me sa sudṛṣṭaḥ /
彼以法味受為緣故，數復於法，隨順而住。由隨順故，數復於法，起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。
ity etad dharmāsvādavedayitaṃ pratītya vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
8)第八釋
復次，六處經中，世尊又說：苾芻當知！若諸色中都無味者，有情不應於色起染。
api khalv evam uktaṃ bhagavatā (DhskD 10v5) ṣaḍāyatanike vyākaraṇe / rūpe ced bhikṣava āsvādo na bhaven neme satvā rūpe saṃrajyeran /
以諸色中非都無味，是故有情於色起染。彼以色味受為緣故，數復於色，隨順而住。由隨順故，數復於色，起貪、等貪、執藏、防護、堅著、愛染。
yasmāt tu bhikṣavo 'sti rūpe āsvādas tasmād ime satvā rūpe saṃrajyante / ity etad rūpāsvādavedayitaṃ pratītya vistareṇa yāvat (DhskD 10v6) tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
乃至，若諸法中都無味者，有情不應於法起染。
evaṃ śabde gandhe rase spraṣṭavye dharme ced bhikṣava āsvādo na bhaven neme satvā dharme saṃrajyeran* /
以諸法中非都無味，是故有情於法起染。彼以法味受為緣故，數復於法，隨順而住。由隨順故，數復於法，起貪、等貪、執藏、防護、堅著、愛染，是名受緣愛。
tasmāt tu bhikṣavo 'sti dharmeṣv āsvādas / teneme satvā dharme saṃrajyante / ity etad (DhskD 10v7) dharmāsvādaṃ pratītya vedayitaṃ vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā //
9)第九釋
復次，佛為大名離呫毘說：大名當知！若色一向是苦非樂，非樂所隨，非樂喜受之所纏執。應無有情為求樂故，於諸色中，起貪、起染，煩惱纏縛。
api khalv evam uktaṃ bhagavatā mahānāmānaṃ licchavim āgamya / rūpaṃ cen mahānāmann ekāntaduḥkhaṃ bhaven na sukhaṃ na sukhānugataṃ (DhskD 10v8) na sukhasaumanasyaparītam avakrāntam eva sukhena hetur api mahānāman na prajñāyeta satvānāṃ rūpe saṃrāgāya na ceme satvā rūpe saṃrajyeran* /
大名！以色非一向苦，彼亦是樂，是樂所隨，是樂喜受之所纏執。故有有情為求樂故，於諸色中，起貪、起染，煩惱纏縛。
yasmāt tu mahānāman rūpaṃ naikāntaduḥkhaṃ sukhaṃ (DhskD 10v9) sukhānugataṃ sukhasaumanasyaparītam avakrāntam eva sukhena tasmād ime satvā rūpe saṃrajyante saṃraktāḥ saṃyujyante saṃyuktāḥ saṃkliṣyante /
彼以色味受為緣故，數復於色，隨順而住。由隨順故，數復於色，起貪、等貪、執藏、防護、堅著、愛染。
ity etad rūpāsvādavedayitaṃ pratītya vistareṇa yāvat tṛṣṇā / tad ucyate (DhskD 10v10) vedanāpratyayā tṛṣṇā /
乃至，若識一向是苦非樂，非樂所隨，非樂喜受之所纏執。應無有情為求樂故，於諸色中，起貪、起染，煩惱纏縛。
vedanā saṃjñā saṃskārā vijñānaṃ cen mahānāmann ekāntaduḥkhaṃ bhaven na sukhaṃ na sukhānugataṃ na sukhasaumanasyaparītam avakrāntaṃ caiva sukhena hetur api mahānāman na prajñāyeta sattvānāṃ (DhskD 11r1) vijñāne saṃrāgāya na ceme satvā vijñāne saṃrajyeran* /
大名！以識非一向苦，彼亦是樂，是樂所隨，是樂喜受之所纏執。故有有情為求樂故，於諸識中，起貪、起染，煩惱纏縛。
yasmāt tu mahānāman vijñānaṃ naikāntaduḥkhaṃ sukhaṃ sukhānugataṃ sukhasaumanasyaparītaṃ anavakrāntam eva sukhena tasmād ime satvā vijñāne saṃrajyante saṃraktāḥ saṃyujyante (DhskD 11r2) saṃyuktāḥ saṃkliṣyante /
彼以識味受為緣故，數復於識，隨順而住。由隨順故，數復於識，起貪、等貪、執藏、防護、堅著、受染，是名受緣愛。
ity etad vijñānāsvādavedayitaṃ pratītya vistareṇa yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
[參考]雜阿含81經
摩訶男！何因、何緣眾生有垢，何因、何緣眾生清淨？摩訶男！若色一向是苦，非樂、非隨樂、非樂長養、離樂者，眾生不應因此而生樂著。摩訶男！以色非一向是苦，是樂、隨樂、樂所長養、不離樂，是故眾生於色染著；染著故繫，繫故有惱。摩訶男！若受、想、行、識一向是苦，非樂、非隨樂、非樂長養、離樂者，眾生不應因此而生樂著。摩訶男！以識非一向是苦，是樂，隨樂、樂所長養、不離樂，是故眾生於識染著；染著故繫，繫故生惱。摩訶男！是名有因、有緣眾生有垢。摩訶男！何因、何緣眾生清淨？摩訶男！若色一向是樂，非苦、非隨苦、非憂苦長養、離苦者，眾生
不應因色而生厭離。摩訶男！以色非一向樂，是苦、隨苦、憂苦長養、不離苦，是故眾生厭離於色；厭故不樂，不樂故解脫。摩訶男！若受、想、行、識一向是樂，非苦、非隨苦、非憂苦長養、離苦者，眾生不應因識而生厭離。摩訶男！以受、想、行、識非一向樂，是苦、隨苦、憂苦長養、不離苦，是故眾生厭離於識；厭故不樂，不樂故解脫。摩訶男！是名有因、有緣眾生清淨。
10)第十釋
復次，滿月經中，佛作是說：苾芻當知！色為緣故，起樂生喜，是名色味。
api khalv evam uktaṃ bhagavatā paurṇamāsike vyākaraṇe / yad bhikṣavo rūpaṃ pratītyotpadyate (DhskD 11r3) sukham utpadyate saumanasyam ayaṃ rūpe āsvādaḥ / ity etad rūpāsvādavedayitaṃ pratītya yāvat tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
彼以色味受為緣故，數復於色，隨順而住。由隨順故，數復於色，起貪、等貪、執藏、防護、堅著、愛染。乃至，識為緣故，起樂生喜，是名識味。
yad bhikṣavo vedanāsaṃjñāsaṃskārān yad vijñānaṃ pratītyotpadyate sukham utpadyate saumanasyam (DhskD 11r4) ayaṃ vijñāne āsvāda /
彼以識味受為緣故，數復於識，隨順而住。由隨順故，起貪、等貪、執藏、防護、堅著、愛染，是名受緣受。
ity etad vijñānāsvādavedayitaṃ pratītya bhūyo bhūyo vijñāne apratikūlatā saṃtiṣṭhate / apratikūle sati bhūyo bhūyo vijñāne utpadyate rāgaḥ saṃrāgaḥ ālayo niyantir adhyavasānam* (DhskD 11r5) tṛṣṇā / tad ucyate vedanāpratyayā tṛṣṇā /
[參考]雜阿含58經
佛告比丘：緣色生喜樂，是名色味。...若緣受、想、行、識生喜樂，是名識味。
11)第十一釋
復次，大因緣經中，佛告慶喜：愛為緣故求，求為緣故得，得為緣故集，集為緣故著，著為緣故貪，貪為緣故慳，慳為緣故攝受，攝受為緣故防護。因防護故，執持刀仗，鬥訟、諍競、諂詐、虛誑，生無量種惡不善法。佛告慶喜：執持刀仗，鬥訟、諍競、諂詐、虛誑，生無量種惡不善法，皆因防護，防護為緣，有如是事。防護若無，有此事不？阿難陀曰：不也！世尊！是故，執持刀仗等事，防護為由緒，防護為因，防護為集，防護為緣，而得生起。如是防護，因於攝受，攝受為緣，而有防護。攝受若無，有防護不？不也！世尊！是故，防護、攝受為由緒，攝受為因，攝受為集，攝受為緣，而得生起。廣說乃至如是諸求，皆因於愛。愛為緣故，而有諸求。此愛若無，為有求不？不也！世尊！是故，諸求，愛為由緒，愛為其因，愛為其集，愛為其緣，而得生起。慶喜當知！愛有二種：一者欲愛、二者有愛。此二種愛，依受而有。受若無者，二愛亦無，是名受緣愛。如是諸愛，受為緣，受為依，受為建立故，起、等起，生、等生，聚集、出現，故名受緣愛。
api khalv evam uktaṃ bhagavatā mahānidānaparyāye āyuṣmaty ānande / tatrānanda yā ca bhavatṛṣṇā yā ca vibhavatṛṣṇā itīme dve tṛṣṇādvayena vedanāsamavasaraṇe (DhskD 11r6) bhavataḥ / tad ucyate vedanāpratyayā tṛṣṇā //
[參考]中阿含97大因經
1)阿難！是為緣愛有求，緣求有利，緣利有分，緣分有染欲，緣染欲有著，緣著有慳，緣慳有家，緣家有守。阿難！緣守故便有刀杖，鬪諍、諛諂、欺誑、妄言、兩舌，起無量惡不善之法，有如此具足純生大苦陰。阿難！若無守，各各無守者，設使離守，當有刀杖、鬪諍、諛諂、欺誑、妄言、兩舌，起無量惡不善之法耶？答曰：無也。阿難！是故當知是刀杖、鬪諍、諛諂、欺誑、妄言、兩舌，起無量惡不善之法。因是習、是本、是緣者，謂此守也。所以者何？緣守故則有刀杖、鬪諍、諛諂、欺誑、妄言、兩舌，起無量惡不善之法，有如此具足純生大苦陰。
2)阿難！緣家有守者，此說緣家有守，當知所謂緣家有守。阿難！若無家，各各無家者，設使離家，當有守耶？答曰：無也。阿難！是故當知是守因、守習、守本、守緣者，謂此家也。所以者何？緣家故則有守。
3)阿難！緣慳有家者，此說緣慳有家，當知所謂緣慳有家。阿難！若無慳，各各無慳者，設使離慳，當有家耶？答曰：無也。阿難！是故當知是家因、家習、家本、家緣者，謂此慳也。所以者何？緣慳故則有家。
4)阿難！緣著有慳者，此說緣著有慳，當知所謂緣著有慳。阿難！若無著，各各無著者，設使離著，當有慳耶？答曰：無也。阿難！是故當知是慳因、慳習、慳本、慳緣者，謂此著也。所以者何？緣著故則有慳。
5)阿難！緣欲有著者，此說緣欲有著，當知所謂緣欲有著。阿難！若無欲，各各無欲者，設使離欲，當有著耶？答曰：無也。阿難！是故當知是著因、著習、著本、著緣者，謂此欲也。所以者何？緣欲故則有著。
6)阿難！緣分有染欲者，此說緣分有染欲，當知所謂緣分有染欲。阿難！若無分，各各無分者，設使離分，當有染欲耶？答曰：無也。阿難！是故當知是染欲因、染欲習、染欲本、染欲緣者，謂此分也。所以者何？緣分故則有染欲。
7)阿難！緣利有分者，此說緣利有分，當知所謂緣利有分。阿難！若無利，各各無利者，設使離利，當有分耶？答曰：無也。阿難！是故當知是分因、分習、分本、分緣者，謂此利也。所以者何？緣利故則有分。
8)阿難！緣求有利者，此說緣求有利，當知所謂緣求有利。阿難！若無求，各各無求者，設使離求，當有利耶？答曰：無也。阿難！是故當知是利因、利習、利本、利緣者，謂此求也。所以者何？緣求故別有利。
9)阿難！緣愛有求者，此說緣愛有求，當知所謂緣愛有求。阿難！若無愛，各各無愛者，設使離愛，當有求耶？答曰：無也。阿難！是故當知是求因、求習、求本、求緣者，謂此愛也。所以者何？緣愛故則有求。阿難！欲愛及有愛，此二法因覺、緣覺致來。
法蘊足論-21.緣起品-8.觸緣受
10.觸緣受
1)第一釋
云何觸緣受？謂眼及色為緣生眼識，三和合故生觸，觸為緣生受。
8. (sparśapratyayā vedanā)
trayāṇāṃ sannipātāj jāyate yā hi vedanā
sukhavedanīyaḥ sparśaḥ ghoṣilānanda eva ca //
uddānaṃ // sparśapratyayā vedanā katamā / āha / cakṣuḥ pratītya rūpāṇi cotpadyate (DhskD 9r6) cakṣurvijñānaṃ / trayāṇāṃ sannipātāt* sparśaḥ / sparśapratyayā vedanā /
乃至意及法為緣生意識，三和合故生觸，觸為緣故生受，是名觸緣受。
evaṃ śrotraghrāṇajihvākāyamanaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / trayāṇāṃ sannipātāt* sparśaḥ / sparśapratyayā vedanā / (DhskD 9r7)
2)第二釋
復次，眼及色為緣生眼識，三和合故生觸，或順樂受，或順苦受，或順不苦不樂受。
api khalu cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātāt* sparśaḥ sukhavedanīyo duḥkhavedanīyo 'duḥkhāsukhavedanīyaḥ /
順樂受觸為緣生樂受，順苦受觸為緣生苦受，順不苦不樂受觸為緣生不苦不樂受。
tat khalu sukhavedanīyaṃ sparśaṃ pratītyotpadyate (DhskD 9r8) sukhā vedanāsukhavedanīyaṃ sparśaṃ pratītyotpadyate duḥkhā vedanā / aduḥkhāsukhavedanīyaṃ sparśaṃ pratītyotpadyate duḥkhā vedanā / aduḥkhāsukhavedanīyaṃ sparśaṃ pratītyotpadyate aduḥkhāsukhā (DhskD 9r9) vedanā / tad ucyate sparśapratyayā vedanā /
乃至意及法為緣生意識，三和合故生觸，或順樂受，或順苦受，或順不苦不樂受。
順樂受觸為緣生樂受，順苦受觸為緣生苦受，順不苦不樂受觸為緣生不苦不樂受，是名觸緣受。
3)第三釋
復次，如契經說：尊者慶喜告瞿史羅長者言：眼界、色界、眼識界，自體各別。
api khalv evam uktam āyuṣmatā ānandena ghoṣilasya gṛhapater / anyo ca gṛhapate cakṣurdhātur anyo rūpadhātur anyaś cakṣurvijñānadhātuḥ /
順樂受二為緣生眼識，三和合故生觸，名順樂受觸。此順樂受觸為緣生樂受。
sukhavedanīyaṃ gṛhapate (DhskD 9r10) dvayaṃ pratītya vijñānasyotpādo bhavati / trayāṇāṃ sannipātāt* sparśaḥ / tat khalu sukhavedanīyaṃ sparśaṃ pratītyotpadyate sukhā vedanā / anya eva yāvad /
順苦受二為緣生眼識，三和合故生觸，名順苦受觸。此順苦受觸為緣生苦受。
duḥkhavedanīyaṃ gṛhapate dvayaṃ pratītya (DhskD 9v1) vijñānasyotpādo bhavati / trayāṇāṃ sannipātāt* sparśaḥ duḥkhavedanīyaḥ / tat khalu duḥkhavedanīyaṃ sparśaṃ pratītyotpadyate duḥkhā vedanā / anya eva yāvad /
順不苦不樂受二為緣生眼識，三和合故生觸，名順不苦不樂受觸。此順不苦不樂受觸為緣生不苦不樂受。
aduḥkhāsukhavedanīyaṃ gṛhapate dvayaṃ pratītya vijñānasyotpādo (DhskD 9v2) bhavati / trayāṇāṃ sannipātaḥ sparśaḥ aduḥkhāsukhavedanīyaḥ / tat khalv aduḥkhāsukhavedanīyaṃ sparśaṃ pratītyotpadyate aduḥkhāsukhā vedanā /
餘五三界，廣說亦爾，是名觸緣受。
anya eva gṛhapate śrotraghrāṇajihvākāyamanodhātur anyo dharmadhātur (DhskD 9v3) anyo manovijñānadhātuḥ / sukhavedanīyaṃ gṛhapate dvayaṃ pratītya vistareṇa yathā pūrvoktaṃ / tad ucyate sparśapratyayā vedanā /
[參考]雜阿含460經
瞿師羅長者詣尊者阿難所，禮尊者阿難足，退坐一面，白尊者阿難：所說種種界。云何為種種界？尊者阿難告瞿師羅長者：眼界異、色界異喜處，二因緣生識，三事和合生觸，又喜觸因緣生樂受。如是耳、鼻、舌、身、意、法，亦如是說。復次，長者！有異眼界、異色界憂處，二因緣生識，三事和合生苦觸，彼苦觸因緣生苦受。如是耳、鼻、舌、身、意、法，亦如是說。復次，長者！異眼界、異色界捨處，二因緣生識，三事和合生不苦不樂觸，不苦不樂觸因緣生不苦不樂受。如是耳、鼻、舌、身、意、法，亦如是說。
4)第四釋
復次，大因緣經中，尊者慶喜問佛：諸受為有緣不？佛言：有緣，此緣謂觸。廣說乃至。
api khalv evam uktaṃ bhagavatā mahānidānaparyāyesmin vyākaraṇe āyuṣmate ānandāya / (DhskD 9v4) asti pratyayam ānanda vedanā vistareṇa yāvac /
若無眼觸，為有眼觸為緣生內樂受、苦受、不苦不樂受不？不也！世尊！
cakṣuḥsaṃsparśaś ced ānanda nābhaviṣyad api nu cakṣuḥsaṃsparśapratyayam adhyātmam utpadyeta sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā / no bhadanta /
乃至若無意觸，為有意觸為緣生內樂受、苦受、不苦不樂受不？不也！世尊！
evaṃ śrotraghrāṇajihvākāyamahaḥsaṃsparśaḥ (DhskD 9v5) ced ānanda nābhaviṣyad api nu manaḥsaṃsparśapratyayam adhyātmaṃ utpadyeta veditaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā / no bhadanta /
若全無觸，為可施設有諸受不？不也！世尊！
sarvaśo vā ānanda sparśe asati (DhskD 9v6) vedanā prajñāyeta / no bhadanta /
是故，慶喜！諸受無不以觸為緣，是名觸緣受。如是諸受，觸為緣，觸為依，觸為建立故，起、等起，生、等生，聚集、出現，故名觸緣受。
tasmād dhy ānandaitan nidānaṃ vistareṇa yāvad / idaṃ mayā yad uktam idaṃ tat pratyuktaṃ //
[參考]中阿含97大因經
阿難！若有問者：覺有緣耶？當如是答：覺亦有緣。
若有問者：覺有何緣？當如是答：緣更樂也。當知所謂緣更樂有覺。
阿難！若無有眼更樂，各各無眼更樂者，設使離眼更樂，當有緣眼更樂生樂覺、苦覺、不苦不樂覺耶？答曰：無也。
阿難！若無耳、鼻、舌、身、意更樂，各各無意更樂者。設使離意更樂，當有緣意更樂生樂覺、苦覺、不苦不樂覺耶？答曰：無也。
阿難！是故當知是覺因、覺習、覺本、覺緣者，謂此更樂也。所以者何？緣更樂故則有覺。
1)第一釋
云何觸緣受？謂眼及色為緣生眼識，三和合故生觸，觸為緣生受。
8. (sparśapratyayā vedanā)
trayāṇāṃ sannipātāj jāyate yā hi vedanā
sukhavedanīyaḥ sparśaḥ ghoṣilānanda eva ca //
uddānaṃ // sparśapratyayā vedanā katamā / āha / cakṣuḥ pratītya rūpāṇi cotpadyate (DhskD 9r6) cakṣurvijñānaṃ / trayāṇāṃ sannipātāt* sparśaḥ / sparśapratyayā vedanā /
乃至意及法為緣生意識，三和合故生觸，觸為緣故生受，是名觸緣受。
evaṃ śrotraghrāṇajihvākāyamanaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / trayāṇāṃ sannipātāt* sparśaḥ / sparśapratyayā vedanā / (DhskD 9r7)
2)第二釋
復次，眼及色為緣生眼識，三和合故生觸，或順樂受，或順苦受，或順不苦不樂受。
api khalu cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātāt* sparśaḥ sukhavedanīyo duḥkhavedanīyo 'duḥkhāsukhavedanīyaḥ /
順樂受觸為緣生樂受，順苦受觸為緣生苦受，順不苦不樂受觸為緣生不苦不樂受。
tat khalu sukhavedanīyaṃ sparśaṃ pratītyotpadyate (DhskD 9r8) sukhā vedanāsukhavedanīyaṃ sparśaṃ pratītyotpadyate duḥkhā vedanā / aduḥkhāsukhavedanīyaṃ sparśaṃ pratītyotpadyate duḥkhā vedanā / aduḥkhāsukhavedanīyaṃ sparśaṃ pratītyotpadyate aduḥkhāsukhā (DhskD 9r9) vedanā / tad ucyate sparśapratyayā vedanā /
乃至意及法為緣生意識，三和合故生觸，或順樂受，或順苦受，或順不苦不樂受。
順樂受觸為緣生樂受，順苦受觸為緣生苦受，順不苦不樂受觸為緣生不苦不樂受，是名觸緣受。
3)第三釋
復次，如契經說：尊者慶喜告瞿史羅長者言：眼界、色界、眼識界，自體各別。
api khalv evam uktam āyuṣmatā ānandena ghoṣilasya gṛhapater / anyo ca gṛhapate cakṣurdhātur anyo rūpadhātur anyaś cakṣurvijñānadhātuḥ /
順樂受二為緣生眼識，三和合故生觸，名順樂受觸。此順樂受觸為緣生樂受。
sukhavedanīyaṃ gṛhapate (DhskD 9r10) dvayaṃ pratītya vijñānasyotpādo bhavati / trayāṇāṃ sannipātāt* sparśaḥ / tat khalu sukhavedanīyaṃ sparśaṃ pratītyotpadyate sukhā vedanā / anya eva yāvad /
順苦受二為緣生眼識，三和合故生觸，名順苦受觸。此順苦受觸為緣生苦受。
duḥkhavedanīyaṃ gṛhapate dvayaṃ pratītya (DhskD 9v1) vijñānasyotpādo bhavati / trayāṇāṃ sannipātāt* sparśaḥ duḥkhavedanīyaḥ / tat khalu duḥkhavedanīyaṃ sparśaṃ pratītyotpadyate duḥkhā vedanā / anya eva yāvad /
順不苦不樂受二為緣生眼識，三和合故生觸，名順不苦不樂受觸。此順不苦不樂受觸為緣生不苦不樂受。
aduḥkhāsukhavedanīyaṃ gṛhapate dvayaṃ pratītya vijñānasyotpādo (DhskD 9v2) bhavati / trayāṇāṃ sannipātaḥ sparśaḥ aduḥkhāsukhavedanīyaḥ / tat khalv aduḥkhāsukhavedanīyaṃ sparśaṃ pratītyotpadyate aduḥkhāsukhā vedanā /
餘五三界，廣說亦爾，是名觸緣受。
anya eva gṛhapate śrotraghrāṇajihvākāyamanodhātur anyo dharmadhātur (DhskD 9v3) anyo manovijñānadhātuḥ / sukhavedanīyaṃ gṛhapate dvayaṃ pratītya vistareṇa yathā pūrvoktaṃ / tad ucyate sparśapratyayā vedanā /
[參考]雜阿含460經
瞿師羅長者詣尊者阿難所，禮尊者阿難足，退坐一面，白尊者阿難：所說種種界。云何為種種界？尊者阿難告瞿師羅長者：眼界異、色界異喜處，二因緣生識，三事和合生觸，又喜觸因緣生樂受。如是耳、鼻、舌、身、意、法，亦如是說。復次，長者！有異眼界、異色界憂處，二因緣生識，三事和合生苦觸，彼苦觸因緣生苦受。如是耳、鼻、舌、身、意、法，亦如是說。復次，長者！異眼界、異色界捨處，二因緣生識，三事和合生不苦不樂觸，不苦不樂觸因緣生不苦不樂受。如是耳、鼻、舌、身、意、法，亦如是說。
4)第四釋
復次，大因緣經中，尊者慶喜問佛：諸受為有緣不？佛言：有緣，此緣謂觸。廣說乃至。
api khalv evam uktaṃ bhagavatā mahānidānaparyāyesmin vyākaraṇe āyuṣmate ānandāya / (DhskD 9v4) asti pratyayam ānanda vedanā vistareṇa yāvac /
若無眼觸，為有眼觸為緣生內樂受、苦受、不苦不樂受不？不也！世尊！
cakṣuḥsaṃsparśaś ced ānanda nābhaviṣyad api nu cakṣuḥsaṃsparśapratyayam adhyātmam utpadyeta sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā / no bhadanta /
乃至若無意觸，為有意觸為緣生內樂受、苦受、不苦不樂受不？不也！世尊！
evaṃ śrotraghrāṇajihvākāyamahaḥsaṃsparśaḥ (DhskD 9v5) ced ānanda nābhaviṣyad api nu manaḥsaṃsparśapratyayam adhyātmaṃ utpadyeta veditaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā / no bhadanta /
若全無觸，為可施設有諸受不？不也！世尊！
sarvaśo vā ānanda sparśe asati (DhskD 9v6) vedanā prajñāyeta / no bhadanta /
是故，慶喜！諸受無不以觸為緣，是名觸緣受。如是諸受，觸為緣，觸為依，觸為建立故，起、等起，生、等生，聚集、出現，故名觸緣受。
tasmād dhy ānandaitan nidānaṃ vistareṇa yāvad / idaṃ mayā yad uktam idaṃ tat pratyuktaṃ //
[參考]中阿含97大因經
阿難！若有問者：覺有緣耶？當如是答：覺亦有緣。
若有問者：覺有何緣？當如是答：緣更樂也。當知所謂緣更樂有覺。
阿難！若無有眼更樂，各各無眼更樂者，設使離眼更樂，當有緣眼更樂生樂覺、苦覺、不苦不樂覺耶？答曰：無也。
阿難！若無耳、鼻、舌、身、意更樂，各各無意更樂者。設使離意更樂，當有緣意更樂生樂覺、苦覺、不苦不樂覺耶？答曰：無也。
阿難！是故當知是覺因、覺習、覺本、覺緣者，謂此更樂也。所以者何？緣更樂故則有覺。
法蘊足論-21.緣起品-7.六處緣觸
9.六處緣觸
1)第一釋
云何六處緣觸？謂眼及色為緣生眼識，三和合故生觸。
7. (ṣaḍāyatanapratyayaḥ sparśaḥ)
trayāṇāṃ sannipātāc cakṣur ādhyātmikaṃ tathā
cakṣuṣṭo rūpataś caivaṃ na cakṣuṣṭo na rūpataḥ //
ṣaḍāyatanapratyayaḥ sparśaḥ katama / āha / cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / (DhskD 8v8) trayāṇāṃ saṃnipātaḥ sparśaḥ /
乃至意及法為緣生意識，三和合故生觸，是名六處緣觸。
evaṃ śrotraghrāṇajihvākāyamanaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / trayāṇāṃ sannipātāt sparśas / tad ucyate ṣaḍāyatanapratyayaḥ sparśa iti /
2)第二釋
復次，眼及色為緣生眼識，三和合故生觸。
api khalu (DhskD 8v9) cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātāt sparśaḥ /
此中，眼為內緣，色為外緣，生眼觸。
tatra cakṣur ādhyātmikam āyatanaṃ rūpaṃ ca bāhyaṃ pratyayaṃ cakṣuḥsaṃsparśasya / tad ucyate ṣaḍāyatanapratyayaḥ sparśa iti /
乃至意及法為緣生意識，三和合故生觸。
evaṃ (DhskD 8v10) śrotraṃ ghrāṇaṃ jihvā kāyo / manaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / (trayāṇāṃ saṃni)pātāt sparśaḥ /
此中，意為內緣，法為外緣，生意觸，是名六處緣觸。
tatra mana ādhyātmikam āyatanaṃ dharmāś ca bāhyaṃ pratyayaṃ manaḥsaṃsparśasya / tad ucyate ṣaḍāyata)napratyayaḥ (DhskD 9r1) sparśa iti /
3)第三釋
復次，眼及色為緣生眼識，三和合故生觸。
api khalu cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātāt sparśaḥ /
此中眼觸，以眼、色、眼識為緣。
cakṣuṣṭo rūpataś ca cakṣurvijñānataḥ /
乃至意乃法為緣生意識，三和合故生觸。此中意觸，以意、法、意識為緣，是名六處緣觸。
evaṃ śrotraghrāṇajihvākāyamano vaktavyam /
4)第四釋
復次，眼及色為緣生眼識，三和合故生觸。
api khalu cakṣuḥ pratītya (DhskD 9r2) rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātāt* sparśaḥ /
此中，眼、色、眼識，皆非是觸。由三和合，而有觸生。
tatra sacakṣu + + + + rūpāṇi na cakṣurvijñānaṃ / yā tv eṣā trayāṇāṃ dharmāṇāṃ saṃgatiḥ sannikarṣaḥ sannipātaḥ saṃsparśaḥ /
乃至意及法為緣生意識，三和合故生觸。此中，意、法、意識，皆非是觸。由三和合，而有觸生，是名六處緣觸。
evaṃ śrotraghrāṇajihvākāyamano (DhskD 9r3) vaktavyaṃ / manaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / yā tv eṣā trayāṇāṃ dharmāṇāṃ saṃgatiḥ sannikarṣaḥ samavāyaḥ saṃsparśaḥ tad ucyate ṣaḍāyatanapratyayaḥ sparśa /
如是諸觸，六處為緣，六處為依，六處為建立故，起、等起，生、等生，聚集、出現，故名六處緣觸。
iti sparśaḥ ṣaḍāyatanam (DhskD 9r4) āgamya ṣaḍāyatanaṃ niśritya ṣaḍāyatanaṃ pratiṣṭhāya utpadyate samutpadyate jāyate saṃjāyate nirvartayaty abhinirvartayati samudāgacchati prādurbhavati / ayam ucyate ṣaḍāyatanapratyayaḥ (DhskD 9r5) sparśa iti /
1)第一釋
云何六處緣觸？謂眼及色為緣生眼識，三和合故生觸。
7. (ṣaḍāyatanapratyayaḥ sparśaḥ)
trayāṇāṃ sannipātāc cakṣur ādhyātmikaṃ tathā
cakṣuṣṭo rūpataś caivaṃ na cakṣuṣṭo na rūpataḥ //
ṣaḍāyatanapratyayaḥ sparśaḥ katama / āha / cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / (DhskD 8v8) trayāṇāṃ saṃnipātaḥ sparśaḥ /
乃至意及法為緣生意識，三和合故生觸，是名六處緣觸。
evaṃ śrotraghrāṇajihvākāyamanaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / trayāṇāṃ sannipātāt sparśas / tad ucyate ṣaḍāyatanapratyayaḥ sparśa iti /
2)第二釋
復次，眼及色為緣生眼識，三和合故生觸。
api khalu (DhskD 8v9) cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātāt sparśaḥ /
此中，眼為內緣，色為外緣，生眼觸。
tatra cakṣur ādhyātmikam āyatanaṃ rūpaṃ ca bāhyaṃ pratyayaṃ cakṣuḥsaṃsparśasya / tad ucyate ṣaḍāyatanapratyayaḥ sparśa iti /
乃至意及法為緣生意識，三和合故生觸。
evaṃ (DhskD 8v10) śrotraṃ ghrāṇaṃ jihvā kāyo / manaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / (trayāṇāṃ saṃni)pātāt sparśaḥ /
此中，意為內緣，法為外緣，生意觸，是名六處緣觸。
tatra mana ādhyātmikam āyatanaṃ dharmāś ca bāhyaṃ pratyayaṃ manaḥsaṃsparśasya / tad ucyate ṣaḍāyata)napratyayaḥ (DhskD 9r1) sparśa iti /
3)第三釋
復次，眼及色為緣生眼識，三和合故生觸。
api khalu cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātāt sparśaḥ /
此中眼觸，以眼、色、眼識為緣。
cakṣuṣṭo rūpataś ca cakṣurvijñānataḥ /
乃至意乃法為緣生意識，三和合故生觸。此中意觸，以意、法、意識為緣，是名六處緣觸。
evaṃ śrotraghrāṇajihvākāyamano vaktavyam /
4)第四釋
復次，眼及色為緣生眼識，三和合故生觸。
api khalu cakṣuḥ pratītya (DhskD 9r2) rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātāt* sparśaḥ /
此中，眼、色、眼識，皆非是觸。由三和合，而有觸生。
tatra sacakṣu + + + + rūpāṇi na cakṣurvijñānaṃ / yā tv eṣā trayāṇāṃ dharmāṇāṃ saṃgatiḥ sannikarṣaḥ sannipātaḥ saṃsparśaḥ /
乃至意及法為緣生意識，三和合故生觸。此中，意、法、意識，皆非是觸。由三和合，而有觸生，是名六處緣觸。
evaṃ śrotraghrāṇajihvākāyamano (DhskD 9r3) vaktavyaṃ / manaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / yā tv eṣā trayāṇāṃ dharmāṇāṃ saṃgatiḥ sannikarṣaḥ samavāyaḥ saṃsparśaḥ tad ucyate ṣaḍāyatanapratyayaḥ sparśa /
如是諸觸，六處為緣，六處為依，六處為建立故，起、等起，生、等生，聚集、出現，故名六處緣觸。
iti sparśaḥ ṣaḍāyatanam (DhskD 9r4) āgamya ṣaḍāyatanaṃ niśritya ṣaḍāyatanaṃ pratiṣṭhāya utpadyate samutpadyate jāyate saṃjāyate nirvartayaty abhinirvartayati samudāgacchati prādurbhavati / ayam ucyate ṣaḍāyatanapratyayaḥ (DhskD 9r5) sparśa iti /
法蘊足論-21.緣起品-6.名色緣觸
8.名色緣觸
8.1.解說
1)第一釋
云何名色緣觸？謂眼及色為緣生眼識，三和合故生觸。
6. (nāmarūpapratyayaḥ sparśaḥ)
nāmarūpapratyayaḥ sparśaḥ kataraḥ /
// uddānaṃ
+ + yapratyayāc ca sparśaḥ phalgunaḥ svātir eva ca
rāgajaṃ dveṣajaṃ mohajam ānandena paṃcikāha /
(DhskD 8r1) cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātaḥ sparśaḥ /
此中眼及色，名為色。
tatra yac cakṣur yāni ca rūpāṇi idaṃ rūpasya
即彼所生受、想、行、識，名為名。
tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānaṃ / idaṃ nāmasya
如是名色為緣生眼觸，是名名色為緣觸。乃至意及法為緣生意識，三和合故生觸。
tajjaṃ manasikāraṃ nāmapratyayaṃ cakṣuḥsaṃsparśasya (DhskD 8r2) / tad ucyate nāmarūpapratyayaḥ sparśaḥ / evaṃ śrotraghrāṇajihvākāyamanaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / trāyāṇāṃ sannipātaḥ sparśaḥ /
此中，諸意識所了色，名為色。
tatra ye rūpiṇo manovijñeyā dharmā idaṃ rūpasya (DhskD 8r3)
即彼所生、受、想、行、識，名為名。如是名色為緣生意觸，是名名色緣觸。
tajjā vedanā saṃjñā saṃskārā vijñānaṃ / idaṃ nāmasya tajjaṃ manasikāraṃ nāmapratyayam manaḥsaṃsparśasya / tad ucyate nāmarūpapratyayaḥ sparśaḥ /
2)第二釋
復次，教誨頗勒窶那經中，佛作是說：頗勒窶那！識為食故，後有生起。
api khalv evam uktaṃ bhagavatā phalgunāvavāde vyākaraṇe / vijñānaṃ phalgunāhāraṃ (DhskD 8r4) yāvad evāyatyāṃ punarbhavasyābhinirvṛttaye prādurbhāvāya /
此識云何？謂健達縛廣說乃至與羯刺藍自體和合。
tat katarad vijñānam / āha / yat tad gandharvasya caramaṃ cittaṃ manovijñānaṃ / vistareṇa yāvat /
此羯刺藍自體和合，名為色。
kalalam ātmabhāvam abhisaṃmūrcchatīti / idaṃ rūpasya (DhskD 8r5)
即彼所生受、想、行、識，名為名。
tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānaṃ idaṃ nāmasya /
爾時，非理作意俱生名色為緣，母胎藏中，諸觸生起，是名名色緣觸。
ity etad ayoniśomanasikārasahitaṃ nāmarūpaṃ pratītya mātuḥ kukṣau sparśasyābhinirvṛttir bhavati prādurbhāvaḥ / tad ucyate nāmarūpapratyayaḥ (DhskD 8r6) sparśaḥ /
3)第三釋
復次，教誨莎底經中，佛作是說：三事和合，入母胎藏，廣說乃至此識無間入母胎藏。此所託胎，名為色。即彼所生受、想、行、識，名為名。
api khalv evam uktaṃ bhagavatā svātiṃ bhikṣuṃ kaivartapūrviṇam ārabhya / trayāṇāṃ bhikṣavaḥ sannipātān mātuḥ kukṣau garbhasyāvakrāntir bhavati / vistareṇa yāvad /
爾時，非理作意俱生名色為緣，母胎藏中，諸觸生起，是名名色緣六處。
ayoniśomanasikārasahajaṃ (DhskD 8r7) nāmarūpaṃ pratītya mātuḥ kukṣau garbhasyāvakrāntir bhavati prādurbhāvas / tad ucyate nāmarūpapratyayaḥ sparśaḥ /
8.2.類別
1)惡趣
復有一類，由貪、瞋、癡纏縛心故，造身語意三種惡行。
yathā khalv ihaikatyo rāgaparyavasthito dveṣaparyavasthito mohaparyavasthitaḥ (DhskD 8r8) kāyena duścaritaṃ carati / vācā manasā duścaritaṃ carati
此中，身語惡行，名為色。意惡行，名為名。
idaṃ rūpasya / manasā duścaritaṃ caratīti idaṃ nāmasya /
由此惡行名色為緣，身壞命終，墮於地獄，諸觸生起，是名名色緣觸。
ity etad akuśalaṃ nāmarūpaṃ pratītya duḥkhodayaṃ duḥkhavipākaṃ kāyasya bhedān narakeṣūpapadyate / (DhskD 8r9) tatra ca sparśam abhinirvartayati / tad ucyate nāmarūpapratyayaḥ sparśa iti /
如說地獄，傍生、鬼界，應知亦爾。
yathā narakeṣv evaṃ tiryakpreteṣu /
2)人趣
復有一類，於人趣樂，繫心希求。因此希求，造能感人趣身語意妙行。
yathā khalv ihaikatyo manuṣyasukhakeṣv avekṣāvān bhavati pratibaddhacitto / vistareṇa (DhskD 8r10) yāvat / kāyena vācā sucaritaṃ caratīti idaṃ rūpasya / manasā sucaritaṃ caratīti
此中，身語妙行，名為色。意妙行，名為名。
idaṃ rūpasya / manasā sucaritaṃ caratīti idaṃ nāmasyety /
由此妙行名色為緣，身壞命終，生於人趣，諸觸生起，是名名色緣觸。
etat kuśalaṃ nāmarūpaṃ pratītya vistareṇa (DhskD 8v1) yāvat / tatra ca sparśam abhinirvartayati / tad ucyate nāmarūpapratyayaḥ sparśa iti /
3)六欲天
如說人趣，四大王眾天，乃至他化自在天，應知亦爾。
yathā manuṣyasukhakeṣv evaṃ yāvat paranirmitavaśavartiṣu /
4)梵眾天
復有一類，於梵眾天，繫心悕求。因此悕求，勤修加行，離欲惡不善法，乃至初靜慮具足住。
yathā khalv ihaikatyo brahmakāyikānāṃ devānām avekṣāvān bhavati pratibaddhacitto / (DhskD 8v2) yāvat /
於此定中，諸身律儀、語律儀、命清淨，名為色。即彼所生受、想、行、識，名為名。
tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvaraḥ ājīvapariśuddhir idaṃ rūpasya tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānam idaṃ nāmasya /
由此為緣，身壞命終，生梵眾天眾同分中，諸觸生起，是名名色緣觸。
ity etat kuśalaṃ nāmarūpam pratītya vistareṇa yāvat / tatra ca sparśam (DhskD 8v3) abhinirvartayati / tad ucyate nāmarūpapratyayaḥ sparśaḥ /
4)上二界
如說梵眾天，梵輔天乃至非想非非想天，隨其所應，當知亦爾。
yathā brahmakāyikānāṃ evaṃ yāvad asaṃjñisatvasaṃgṛhītānāṃ bṛhatphalānāṃ /
8.3.大因緣經
復次，大因緣經中，尊者慶喜問佛：諸觸為有緣不？佛言：有緣，此謂名色。廣說乃至。
api khalv evam uktaṃ bhagavatā mahānidānaparyāyesmin vyākaraṇe āyuṣmate (DhskD 8v4) ānandāya /asti pratyayam ānanda sparśa iti / vistareṇa yāvat* /
若依止此相，施設名身。此相若無，為可施設增語觸不？不也！世尊！
yeṣām ānandākārāṇāṃ yeṣām uddeśānāṃ sati nāmakāyasya prajñaptir bhavati teṣām ākārāṇāṃ teṣām uddeśānām asaty api (DhskD 8v5) nu adhivacanasaṃsparśaḥ prajñāyeta / no bhadanta /
若依止此相，施設色身。此相若無，為可施設有對觸不？不也！世尊！
yeṣām ānandākārāṇāṃ yeṣām uddeśānāṃ sati rūpakāyasya prajñaptir bhavati teṣām ākārāṇāṃ teṣām uddeśānāṃ asaty api nu pratighasaṃsparśaḥ prajñāyeta / (DhskD 8v6) no bhadanta /
若名色身都無所有，為可施設有諸觸不？不也！世尊！
sarvaśo vā punar ānanda nāmakāyarūpakāyānām asati api nu sparśo vā prajñāyeta sparśaprajñaptir vā / no bhadanta /
是故，慶喜！諸觸皆以名色為緣，是名名色緣觸。如是諸觸，名色為緣，名色為依，名色為建立故，起、等起，生、等生，聚集、出現，故名名色緣觸。
tasmād dhy ānanda itan nidānaṃ vistareṇa yāvad / idaṃ mayā yad (DhskD 8v7) uktam idaṃ me tat pratyuktaṃ /
[參考]中阿含97大因經
阿難！若有問者：更樂有緣耶？當如是答：更樂有緣。
若有問者：更樂有何緣？當如是答：緣名色也。當知所謂緣名色有更樂。
阿難！所行、所緣有名身，離此行、離此緣有有對更樂耶？答曰：無也。
阿難！所行、所緣有色身，離此行、離此緣有增語更樂耶？答曰：無也。
設使離名身及色身，當有更樂施設更樂耶？答曰：無也。
阿難！是故當知是更樂因、更樂習、更樂本、更樂緣者，謂此名色也。所以者何？緣名色故則有更樂。
8.1.解說
1)第一釋
云何名色緣觸？謂眼及色為緣生眼識，三和合故生觸。
6. (nāmarūpapratyayaḥ sparśaḥ)
nāmarūpapratyayaḥ sparśaḥ kataraḥ /
// uddānaṃ
+ + yapratyayāc ca sparśaḥ phalgunaḥ svātir eva ca
rāgajaṃ dveṣajaṃ mohajam ānandena paṃcikāha /
(DhskD 8r1) cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ / trayāṇāṃ sannipātaḥ sparśaḥ /
此中眼及色，名為色。
tatra yac cakṣur yāni ca rūpāṇi idaṃ rūpasya
即彼所生受、想、行、識，名為名。
tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānaṃ / idaṃ nāmasya
如是名色為緣生眼觸，是名名色為緣觸。乃至意及法為緣生意識，三和合故生觸。
tajjaṃ manasikāraṃ nāmapratyayaṃ cakṣuḥsaṃsparśasya (DhskD 8r2) / tad ucyate nāmarūpapratyayaḥ sparśaḥ / evaṃ śrotraghrāṇajihvākāyamanaḥ pratītya dharmāṃś cotpadyate manovijñānaṃ / trāyāṇāṃ sannipātaḥ sparśaḥ /
此中，諸意識所了色，名為色。
tatra ye rūpiṇo manovijñeyā dharmā idaṃ rūpasya (DhskD 8r3)
即彼所生、受、想、行、識，名為名。如是名色為緣生意觸，是名名色緣觸。
tajjā vedanā saṃjñā saṃskārā vijñānaṃ / idaṃ nāmasya tajjaṃ manasikāraṃ nāmapratyayam manaḥsaṃsparśasya / tad ucyate nāmarūpapratyayaḥ sparśaḥ /
2)第二釋
復次，教誨頗勒窶那經中，佛作是說：頗勒窶那！識為食故，後有生起。
api khalv evam uktaṃ bhagavatā phalgunāvavāde vyākaraṇe / vijñānaṃ phalgunāhāraṃ (DhskD 8r4) yāvad evāyatyāṃ punarbhavasyābhinirvṛttaye prādurbhāvāya /
此識云何？謂健達縛廣說乃至與羯刺藍自體和合。
tat katarad vijñānam / āha / yat tad gandharvasya caramaṃ cittaṃ manovijñānaṃ / vistareṇa yāvat /
此羯刺藍自體和合，名為色。
kalalam ātmabhāvam abhisaṃmūrcchatīti / idaṃ rūpasya (DhskD 8r5)
即彼所生受、想、行、識，名為名。
tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānaṃ idaṃ nāmasya /
爾時，非理作意俱生名色為緣，母胎藏中，諸觸生起，是名名色緣觸。
ity etad ayoniśomanasikārasahitaṃ nāmarūpaṃ pratītya mātuḥ kukṣau sparśasyābhinirvṛttir bhavati prādurbhāvaḥ / tad ucyate nāmarūpapratyayaḥ (DhskD 8r6) sparśaḥ /
3)第三釋
復次，教誨莎底經中，佛作是說：三事和合，入母胎藏，廣說乃至此識無間入母胎藏。此所託胎，名為色。即彼所生受、想、行、識，名為名。
api khalv evam uktaṃ bhagavatā svātiṃ bhikṣuṃ kaivartapūrviṇam ārabhya / trayāṇāṃ bhikṣavaḥ sannipātān mātuḥ kukṣau garbhasyāvakrāntir bhavati / vistareṇa yāvad /
爾時，非理作意俱生名色為緣，母胎藏中，諸觸生起，是名名色緣六處。
ayoniśomanasikārasahajaṃ (DhskD 8r7) nāmarūpaṃ pratītya mātuḥ kukṣau garbhasyāvakrāntir bhavati prādurbhāvas / tad ucyate nāmarūpapratyayaḥ sparśaḥ /
8.2.類別
1)惡趣
復有一類，由貪、瞋、癡纏縛心故，造身語意三種惡行。
yathā khalv ihaikatyo rāgaparyavasthito dveṣaparyavasthito mohaparyavasthitaḥ (DhskD 8r8) kāyena duścaritaṃ carati / vācā manasā duścaritaṃ carati
此中，身語惡行，名為色。意惡行，名為名。
idaṃ rūpasya / manasā duścaritaṃ caratīti idaṃ nāmasya /
由此惡行名色為緣，身壞命終，墮於地獄，諸觸生起，是名名色緣觸。
ity etad akuśalaṃ nāmarūpaṃ pratītya duḥkhodayaṃ duḥkhavipākaṃ kāyasya bhedān narakeṣūpapadyate / (DhskD 8r9) tatra ca sparśam abhinirvartayati / tad ucyate nāmarūpapratyayaḥ sparśa iti /
如說地獄，傍生、鬼界，應知亦爾。
yathā narakeṣv evaṃ tiryakpreteṣu /
2)人趣
復有一類，於人趣樂，繫心希求。因此希求，造能感人趣身語意妙行。
yathā khalv ihaikatyo manuṣyasukhakeṣv avekṣāvān bhavati pratibaddhacitto / vistareṇa (DhskD 8r10) yāvat / kāyena vācā sucaritaṃ caratīti idaṃ rūpasya / manasā sucaritaṃ caratīti
此中，身語妙行，名為色。意妙行，名為名。
idaṃ rūpasya / manasā sucaritaṃ caratīti idaṃ nāmasyety /
由此妙行名色為緣，身壞命終，生於人趣，諸觸生起，是名名色緣觸。
etat kuśalaṃ nāmarūpaṃ pratītya vistareṇa (DhskD 8v1) yāvat / tatra ca sparśam abhinirvartayati / tad ucyate nāmarūpapratyayaḥ sparśa iti /
3)六欲天
如說人趣，四大王眾天，乃至他化自在天，應知亦爾。
yathā manuṣyasukhakeṣv evaṃ yāvat paranirmitavaśavartiṣu /
4)梵眾天
復有一類，於梵眾天，繫心悕求。因此悕求，勤修加行，離欲惡不善法，乃至初靜慮具足住。
yathā khalv ihaikatyo brahmakāyikānāṃ devānām avekṣāvān bhavati pratibaddhacitto / (DhskD 8v2) yāvat /
於此定中，諸身律儀、語律儀、命清淨，名為色。即彼所生受、想、行、識，名為名。
tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvaraḥ ājīvapariśuddhir idaṃ rūpasya tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānam idaṃ nāmasya /
由此為緣，身壞命終，生梵眾天眾同分中，諸觸生起，是名名色緣觸。
ity etat kuśalaṃ nāmarūpam pratītya vistareṇa yāvat / tatra ca sparśam (DhskD 8v3) abhinirvartayati / tad ucyate nāmarūpapratyayaḥ sparśaḥ /
4)上二界
如說梵眾天，梵輔天乃至非想非非想天，隨其所應，當知亦爾。
yathā brahmakāyikānāṃ evaṃ yāvad asaṃjñisatvasaṃgṛhītānāṃ bṛhatphalānāṃ /
8.3.大因緣經
復次，大因緣經中，尊者慶喜問佛：諸觸為有緣不？佛言：有緣，此謂名色。廣說乃至。
api khalv evam uktaṃ bhagavatā mahānidānaparyāyesmin vyākaraṇe āyuṣmate (DhskD 8v4) ānandāya /asti pratyayam ānanda sparśa iti / vistareṇa yāvat* /
若依止此相，施設名身。此相若無，為可施設增語觸不？不也！世尊！
yeṣām ānandākārāṇāṃ yeṣām uddeśānāṃ sati nāmakāyasya prajñaptir bhavati teṣām ākārāṇāṃ teṣām uddeśānām asaty api (DhskD 8v5) nu adhivacanasaṃsparśaḥ prajñāyeta / no bhadanta /
若依止此相，施設色身。此相若無，為可施設有對觸不？不也！世尊！
yeṣām ānandākārāṇāṃ yeṣām uddeśānāṃ sati rūpakāyasya prajñaptir bhavati teṣām ākārāṇāṃ teṣām uddeśānāṃ asaty api nu pratighasaṃsparśaḥ prajñāyeta / (DhskD 8v6) no bhadanta /
若名色身都無所有，為可施設有諸觸不？不也！世尊！
sarvaśo vā punar ānanda nāmakāyarūpakāyānām asati api nu sparśo vā prajñāyeta sparśaprajñaptir vā / no bhadanta /
是故，慶喜！諸觸皆以名色為緣，是名名色緣觸。如是諸觸，名色為緣，名色為依，名色為建立故，起、等起，生、等生，聚集、出現，故名名色緣觸。
tasmād dhy ānanda itan nidānaṃ vistareṇa yāvad / idaṃ mayā yad (DhskD 8v7) uktam idaṃ me tat pratyuktaṃ /
[參考]中阿含97大因經
阿難！若有問者：更樂有緣耶？當如是答：更樂有緣。
若有問者：更樂有何緣？當如是答：緣名色也。當知所謂緣名色有更樂。
阿難！所行、所緣有名身，離此行、離此緣有有對更樂耶？答曰：無也。
阿難！所行、所緣有色身，離此行、離此緣有增語更樂耶？答曰：無也。
設使離名身及色身，當有更樂施設更樂耶？答曰：無也。
阿難！是故當知是更樂因、更樂習、更樂本、更樂緣者，謂此名色也。所以者何？緣名色故則有更樂。
2019年9月5日 星期四
法蘊足論-21.緣起品-5.名色緣六處
7.名色緣六處
7.1.解說
1)為寒所逼，希求於暖
云何名色緣六處？謂有一類，為寒所逼，希求於暖。得好暖故，便起身中暖俱大種。
5. (nāmarūpapratyayaṃ ṣaḍāyatanam)
uddānaṃ / śītam uṣṇaṃ ca bhojyaṃ ca pānam udvartanaṃ tathā
śītodikā puṣkariṇī svātir eva ca rāgajaṃ dveṣajaṃ caiva mohajaṃ bhavati paścimaṃ //
(DhskD 6v9) nāmarūpapratyayaṃ ṣaḍāyatanaṃ katarad / āha / yathā khalv ihaikatyaḥ śītapracurād uṣṇaṃ gacchati / tasya tata utpadyante uṣṇasahajāni mahābhūtāni /
此中，若暖、若暖俱大種名為色。即彼所生受、想、行、識，名為名。
tatra yāni ca uṣṇasahajāni (DhskD 6v10) mahābhūtāni idaṃ rūpasya tajjā vedanā saṃjñā saṃskārā vijñānaṃ idaṃ nāmasya /
由此名色，眼、耳、鼻、舌、身及意根，皆得增長，是名名色緣六處。
ity etac chītasahajaṃ nāmarūpaṃ pratītya cakṣurindriyasyopacayo bhavati /(DhskD 7r1) evaṃ śrotraṃ ghrāṇaṃ jihvā kāyo mano 'pi tatra upacīyate / tad ucyate nāmarūpapratyayaṃ ṣaḍāyatanam /
為熱所逼，希求於冷，應知亦爾。
iti eṣa uṣṇapracurāc chītaṃ /
2)為飢所逼，希求於食
復有一類，為飢所逼，希求於食。得好食故，便起身中食俱大種。
yathā khalv ihaikatyo jighatsādaurbalyaparītaḥ śuci prāṇītaṃ khādanīyaṃ bhojanīyam khādayati / tasya (DhskD 7r2) tata utpadyante bhojanasahajāni mahābhūtāni /
此中，若食、若食俱大種，名為色。即彼所生受、想、行、識，名為名。由此名色，六根增長，是名名色緣六處。
tatra yac ca bhojanaṃ yāni ca bhojanasahajāni mahābhūtāni idaṃ rūpasya tajjā vedanā / vistareṇa yathā pūrvoktaṃ /
3)為渴所逼，希求於飲
復有一類，為渴所逼，希求於飲。得好飲故，便起身中飲俱大種。此中，若飲、若飲俱大種，名為色。即彼所生受、想、行、識，名為名。由此名色，六根增長，是名名色緣六處。
yathā khalv ihaikatyas tṛṣitaḥ klāntaḥ pipāsitaḥ (DhskD 7r3) śuci śītalaṃ pānīyaṃ pibati / tasya tata utpadyante pānasahajāni mahābhūtāni / vistaraḥ /
4)勞倦所逼，希求止息
復有一類，勞倦所逼，希求止息，按摩睡眠。由遂意故，便起身中彼俱大種。
yathā khalv ihaikatyaḥ utsadanaparimardanasaṃvāhanāyogam anuyukto viharati / tasya tata utpadyante utsadanaparimardanasaṃvāhanasahajāni (DhskD 7r4) mahābhūtāni /
此中，若按摩等、若彼俱大種，名為色。即彼所生受、想、行、識，名為名。由此名色，六根增上，是名名色緣六處。
tatra yac ca utsadanaṃ parimardanasaṃvāhanaṃ yāni ca utsadanaparimardanasaṃvāhanasahajāni mahābhūtāni idaṃ rūpasya tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānam (DhskD 7r5) idaṃ nāmasya / vistaraḥ /
5)於盛熱時，熱渴所逼
復有一類，於盛熱時，熱渴所逼，入清涼池，恣意飲浴，便起身中彼俱大種。
yathā khalv ihaikatyo grīṣmābhitapto grīṣmaparītas tṛṣitaḥ klāntaḥ pipāsitaḥ vātātapaparidyūnaḥ śītodikāṃ puṣkariṇīm avagāhayet* / tasya tata utpadyante (DhskD 7r6) śītasahajāni mahābhūtāni /
此中，若清冷水、若彼俱大種，名為色。即彼所生受、想、行、識，名為名。由此名色，六根增長，是名名色緣六處。
tatra ca yac ca śītaṃ yāni ca śītasahajāni mahābhūtāni {/} tasya tajjā vedanā / vistaraḥ /
7.2.引經
1)教誨頗勒窶那經
復次，教誨頗勒窶那經中，佛作是說：頗勒窶那！識為食故，後有生起。
api khalv evam uktaṃ bhagavatā phalgunāvavāde vyākaraṇe / vijñānaṃ phalguna (DhskD 7r7) āhāraṃ yāvad āyatyāṃ punarbhavasyābhinirvṛttaye prādurbhāvāya /
此識云何？謂健達縛廣說乃至與羯刺藍自體和合。
yat tat katarad vijñānaṃ / vistareṇa yāvat* / yasya vijñānasya samanantaraṃ mātuḥ kukṣau kalalam ātmabhāvam abhisaṃmūrcchati / (DhskD 7r8)
此羯刺藍自體和合，名為色。即彼所生受、想、行、識，名為名。
kalalaṃ ātmabhāvaṃ saṃmūrcchatīti / idaṃ rūpasya tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānam idaṃ nāmasya /
爾時，非理作意俱生名色為緣，母胎藏中，六根生起，是名名色緣六處。
ity etad ayoniśomanasikārasahajaṃ nāmarūpaṃ pratītya mātuḥ kukṣau ṣaṇṇām indriyāṇām (DhskD 7r9) abhinirvṛttir bhavati prādurbhāvas / tad ucyate nāmarūpapratyayaṃ ṣaḍāyatanam iti /
[參考]雜阿含372經
汝應問言：何因緣故有識食？我則答言：能招未來有，令相續生。有有故有六入處，六入處緣觸。
2)教誨莎底經
復次教誨莎底經中，佛作是說：三事和合，入母胎藏，廣說乃至此識無間入母胎藏。此所託胎，名為色。即彼所生受、想、行、識，名為名。爾時，非理作意俱生名色為緣，母胎藏中六根生起，是名名色緣六處。
api khalv evam uktaṃ bhagavatā svātiṃ bhikṣuṃ kaivartapūrviṇam ārabhya / trayāṇām bhikṣavaḥ saṃnipātān mātuḥ kukṣau garbhasyāvakrāntir (DhskD 7r10) bhavati / vistareṇa yāvan / mātuḥ kukṣau ṣaṇṇām indriyāṇām abhinirvṛttir bhavati prādurbhāvaḥ / tad ucyate ṣaḍāyatanapratyayaṃ nāmarūpam iti /
[參考]中阿含201經[口*荼]帝經
三事合會，入於母胎，父母聚集一處、母滿精堪耐、香陰已至。此三事合會，入於母胎，母胎或持九月、十月便生。
7.3.類別
1)惡趣
復有一類，由貪、瞋、癡纏縛心故，造身語意三種惡行。
yathā khalv ihaikatyo + + + rāgaparyavasthito (DhskD 7v1) dveṣaparyavasthito mohaparyavasthitaḥ kāyena duścaritaṃ carati / vācā manasā duścaritaṃ carati /
此中，身、語惡行，名為色。
kāyena vācā duścaritaṃ carati / idaṃ rūpasya /
意惡行，名為名。
manasā duścaritam idaṃ nāmasyety /
由此惡行名色為緣，身壞命終，墮於地獄，六根生起，是名名色緣六處。
etad akuśalaṃ nāmarūpaṃ (DhskD 7v2) pratītya duḥkhodayaṃ duḥkhavipākaṃ kāyasya bhedān narakeṣūpapadyate / tatra ca ṣaṇṇām indriyāṇām abhinirvṛttir bhavati prādurbhāvaḥ / tad ucyate nāmarūpapratyayaṃ ṣaḍāyatanaṃ /
如說地獄，傍生、鬼界，應知亦爾。
yathā narakeṣu tiryakpreteṣu (DhskD 7v3) /
2)人趣
復有一類，於人趣樂，繫心希求。因此希求，造能感人趣身語意妙行。
yathā khalv ihaikatyo manuṣyasukhakeṣv avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ manuṣyasukhakānāṃ sabhāgatāyām upapadyeyaṃ / sa taṃ prārthayamāno /
此中，身語妙行，名為色。
vistareṇa yāvat kāyena vācā (DhskD 7v4) manasā sucaritaṃ caratīti / idaṃ rūpasya /
意妙行，名為名。
manasā sucaritaṃ caratīti / idaṃ nāmasyety /
由此妙行名色為緣，身壞命終，生於人趣，六根生起，是名名色緣六處。
etat kuśalaṃ nāmarūpaṃ pratītya sukhodayaṃ sukhavipākaṃ kāyasya bhedān manuṣyasukhakānāṃ sabhāgatāyā(5)m upapadyate (DhskD 7v5) / tatra ca ṣaṇṇām indriyāṇām abhinirvṛttir bhavati prādurbhāvaḥ / tad ucyate nāmarūpapratyayaṃ ṣaḍāyatanam iti /
3)六欲天
如說人趣，四大王眾天，乃至他化自在天，應知亦爾。
yathā manuṣyasukhakānām evaṃ yāvat paranirmitavaśavartināṃ /
4)梵眾天
復有一類，於梵眾天，繫心希求。因此希求，勤修加行，離欲惡不善法，乃至初靜慮具足住。
yathā khalv (DhskD 7v6) ihaikatyo brahmakāyikānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / vistareṇa yāvat /
於此定中，諸身律儀、語律儀、命清淨，名為色。
tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvaraḥ ājīvaviśuddhiḥ idaṃ rūpasya
即彼所生受、想、行、識，名為名。
tajjā vedanā (DhskD 7v7) vistareṇa yāvad vijñānaṃ idaṃ nāmasya /
由此為緣，身壞命終，生梵眾天眾同分中，六根生起，是名名色緣六處。
ity etat kuśalaṃ nāmarūpaṃ pratītya sukhodayaṃ sukhavipākaṃ kāyasya bhedād brahmakāyikānāṃ devānāṃ sabhāgatāyām upapadyate / tatra ca ṣaṇṇāṃ (DhskD 7v8) indriyāṇām abhinirvṛttir bhavati prādurbhāvaḥ / tad ucyate nāmarūpapratyayaṃ ṣaḍāyatanam iti /
5)餘天
如說梵眾天，梵輔天乃至非想非非想處天，隨其所應，當知亦爾，是名名色緣六處。
yathā brahmakāyikānām evaṃ yāvad asaṃjñisatvasaṃgṛhītānāṃ bṛhatphalānāṃ /
如是六處，名色為緣，名色為依，名色為建立故，起、等起，生、等生，聚集、出現，故名名色緣六處。
iti yat tat ṣaḍāyatanaṃ (DhskD 7v9) nāmarūpam āgamya ca nāmarūpaṃ niśritya nāmarūpaṃ pratiṣṭhāya utpadyate samutpadyate jāyate saṃjāyate nirvartayaty abhinirvartayati samudāgacchati prādurbhavati idaṃ ucyate nāmarūpapratyayaṃ (DhskD 7v10) ṣaḍāyatanaṃ //
7.1.解說
1)為寒所逼，希求於暖
云何名色緣六處？謂有一類，為寒所逼，希求於暖。得好暖故，便起身中暖俱大種。
5. (nāmarūpapratyayaṃ ṣaḍāyatanam)
uddānaṃ / śītam uṣṇaṃ ca bhojyaṃ ca pānam udvartanaṃ tathā
śītodikā puṣkariṇī svātir eva ca rāgajaṃ dveṣajaṃ caiva mohajaṃ bhavati paścimaṃ //
(DhskD 6v9) nāmarūpapratyayaṃ ṣaḍāyatanaṃ katarad / āha / yathā khalv ihaikatyaḥ śītapracurād uṣṇaṃ gacchati / tasya tata utpadyante uṣṇasahajāni mahābhūtāni /
此中，若暖、若暖俱大種名為色。即彼所生受、想、行、識，名為名。
tatra yāni ca uṣṇasahajāni (DhskD 6v10) mahābhūtāni idaṃ rūpasya tajjā vedanā saṃjñā saṃskārā vijñānaṃ idaṃ nāmasya /
由此名色，眼、耳、鼻、舌、身及意根，皆得增長，是名名色緣六處。
ity etac chītasahajaṃ nāmarūpaṃ pratītya cakṣurindriyasyopacayo bhavati /(DhskD 7r1) evaṃ śrotraṃ ghrāṇaṃ jihvā kāyo mano 'pi tatra upacīyate / tad ucyate nāmarūpapratyayaṃ ṣaḍāyatanam /
為熱所逼，希求於冷，應知亦爾。
iti eṣa uṣṇapracurāc chītaṃ /
2)為飢所逼，希求於食
復有一類，為飢所逼，希求於食。得好食故，便起身中食俱大種。
yathā khalv ihaikatyo jighatsādaurbalyaparītaḥ śuci prāṇītaṃ khādanīyaṃ bhojanīyam khādayati / tasya (DhskD 7r2) tata utpadyante bhojanasahajāni mahābhūtāni /
此中，若食、若食俱大種，名為色。即彼所生受、想、行、識，名為名。由此名色，六根增長，是名名色緣六處。
tatra yac ca bhojanaṃ yāni ca bhojanasahajāni mahābhūtāni idaṃ rūpasya tajjā vedanā / vistareṇa yathā pūrvoktaṃ /
3)為渴所逼，希求於飲
復有一類，為渴所逼，希求於飲。得好飲故，便起身中飲俱大種。此中，若飲、若飲俱大種，名為色。即彼所生受、想、行、識，名為名。由此名色，六根增長，是名名色緣六處。
yathā khalv ihaikatyas tṛṣitaḥ klāntaḥ pipāsitaḥ (DhskD 7r3) śuci śītalaṃ pānīyaṃ pibati / tasya tata utpadyante pānasahajāni mahābhūtāni / vistaraḥ /
4)勞倦所逼，希求止息
復有一類，勞倦所逼，希求止息，按摩睡眠。由遂意故，便起身中彼俱大種。
yathā khalv ihaikatyaḥ utsadanaparimardanasaṃvāhanāyogam anuyukto viharati / tasya tata utpadyante utsadanaparimardanasaṃvāhanasahajāni (DhskD 7r4) mahābhūtāni /
此中，若按摩等、若彼俱大種，名為色。即彼所生受、想、行、識，名為名。由此名色，六根增上，是名名色緣六處。
tatra yac ca utsadanaṃ parimardanasaṃvāhanaṃ yāni ca utsadanaparimardanasaṃvāhanasahajāni mahābhūtāni idaṃ rūpasya tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānam (DhskD 7r5) idaṃ nāmasya / vistaraḥ /
5)於盛熱時，熱渴所逼
復有一類，於盛熱時，熱渴所逼，入清涼池，恣意飲浴，便起身中彼俱大種。
yathā khalv ihaikatyo grīṣmābhitapto grīṣmaparītas tṛṣitaḥ klāntaḥ pipāsitaḥ vātātapaparidyūnaḥ śītodikāṃ puṣkariṇīm avagāhayet* / tasya tata utpadyante (DhskD 7r6) śītasahajāni mahābhūtāni /
此中，若清冷水、若彼俱大種，名為色。即彼所生受、想、行、識，名為名。由此名色，六根增長，是名名色緣六處。
tatra ca yac ca śītaṃ yāni ca śītasahajāni mahābhūtāni {/} tasya tajjā vedanā / vistaraḥ /
7.2.引經
1)教誨頗勒窶那經
復次，教誨頗勒窶那經中，佛作是說：頗勒窶那！識為食故，後有生起。
api khalv evam uktaṃ bhagavatā phalgunāvavāde vyākaraṇe / vijñānaṃ phalguna (DhskD 7r7) āhāraṃ yāvad āyatyāṃ punarbhavasyābhinirvṛttaye prādurbhāvāya /
此識云何？謂健達縛廣說乃至與羯刺藍自體和合。
yat tat katarad vijñānaṃ / vistareṇa yāvat* / yasya vijñānasya samanantaraṃ mātuḥ kukṣau kalalam ātmabhāvam abhisaṃmūrcchati / (DhskD 7r8)
此羯刺藍自體和合，名為色。即彼所生受、想、行、識，名為名。
kalalaṃ ātmabhāvaṃ saṃmūrcchatīti / idaṃ rūpasya tajjā vedanā saṃjñā saṃskārās tajjaṃ vijñānam idaṃ nāmasya /
爾時，非理作意俱生名色為緣，母胎藏中，六根生起，是名名色緣六處。
ity etad ayoniśomanasikārasahajaṃ nāmarūpaṃ pratītya mātuḥ kukṣau ṣaṇṇām indriyāṇām (DhskD 7r9) abhinirvṛttir bhavati prādurbhāvas / tad ucyate nāmarūpapratyayaṃ ṣaḍāyatanam iti /
[參考]雜阿含372經
汝應問言：何因緣故有識食？我則答言：能招未來有，令相續生。有有故有六入處，六入處緣觸。
2)教誨莎底經
復次教誨莎底經中，佛作是說：三事和合，入母胎藏，廣說乃至此識無間入母胎藏。此所託胎，名為色。即彼所生受、想、行、識，名為名。爾時，非理作意俱生名色為緣，母胎藏中六根生起，是名名色緣六處。
api khalv evam uktaṃ bhagavatā svātiṃ bhikṣuṃ kaivartapūrviṇam ārabhya / trayāṇām bhikṣavaḥ saṃnipātān mātuḥ kukṣau garbhasyāvakrāntir (DhskD 7r10) bhavati / vistareṇa yāvan / mātuḥ kukṣau ṣaṇṇām indriyāṇām abhinirvṛttir bhavati prādurbhāvaḥ / tad ucyate ṣaḍāyatanapratyayaṃ nāmarūpam iti /
[參考]中阿含201經[口*荼]帝經
三事合會，入於母胎，父母聚集一處、母滿精堪耐、香陰已至。此三事合會，入於母胎，母胎或持九月、十月便生。
7.3.類別
1)惡趣
復有一類，由貪、瞋、癡纏縛心故，造身語意三種惡行。
yathā khalv ihaikatyo + + + rāgaparyavasthito (DhskD 7v1) dveṣaparyavasthito mohaparyavasthitaḥ kāyena duścaritaṃ carati / vācā manasā duścaritaṃ carati /
此中，身、語惡行，名為色。
kāyena vācā duścaritaṃ carati / idaṃ rūpasya /
意惡行，名為名。
manasā duścaritam idaṃ nāmasyety /
由此惡行名色為緣，身壞命終，墮於地獄，六根生起，是名名色緣六處。
etad akuśalaṃ nāmarūpaṃ (DhskD 7v2) pratītya duḥkhodayaṃ duḥkhavipākaṃ kāyasya bhedān narakeṣūpapadyate / tatra ca ṣaṇṇām indriyāṇām abhinirvṛttir bhavati prādurbhāvaḥ / tad ucyate nāmarūpapratyayaṃ ṣaḍāyatanaṃ /
如說地獄，傍生、鬼界，應知亦爾。
yathā narakeṣu tiryakpreteṣu (DhskD 7v3) /
2)人趣
復有一類，於人趣樂，繫心希求。因此希求，造能感人趣身語意妙行。
yathā khalv ihaikatyo manuṣyasukhakeṣv avekṣāvān bhavati pratibaddhacittaḥ / tasyaivaṃ bhavaty / aho batāhaṃ manuṣyasukhakānāṃ sabhāgatāyām upapadyeyaṃ / sa taṃ prārthayamāno /
此中，身語妙行，名為色。
vistareṇa yāvat kāyena vācā (DhskD 7v4) manasā sucaritaṃ caratīti / idaṃ rūpasya /
意妙行，名為名。
manasā sucaritaṃ caratīti / idaṃ nāmasyety /
由此妙行名色為緣，身壞命終，生於人趣，六根生起，是名名色緣六處。
etat kuśalaṃ nāmarūpaṃ pratītya sukhodayaṃ sukhavipākaṃ kāyasya bhedān manuṣyasukhakānāṃ sabhāgatāyā(5)m upapadyate (DhskD 7v5) / tatra ca ṣaṇṇām indriyāṇām abhinirvṛttir bhavati prādurbhāvaḥ / tad ucyate nāmarūpapratyayaṃ ṣaḍāyatanam iti /
3)六欲天
如說人趣，四大王眾天，乃至他化自在天，應知亦爾。
yathā manuṣyasukhakānām evaṃ yāvat paranirmitavaśavartināṃ /
4)梵眾天
復有一類，於梵眾天，繫心希求。因此希求，勤修加行，離欲惡不善法，乃至初靜慮具足住。
yathā khalv (DhskD 7v6) ihaikatyo brahmakāyikānāṃ devānām avekṣāvān bhavati pratibaddhacittaḥ / vistareṇa yāvat /
於此定中，諸身律儀、語律儀、命清淨，名為色。
tathā samāpannasya yaḥ kāyasaṃvaro vāksaṃvaraḥ ājīvaviśuddhiḥ idaṃ rūpasya
即彼所生受、想、行、識，名為名。
tajjā vedanā (DhskD 7v7) vistareṇa yāvad vijñānaṃ idaṃ nāmasya /
由此為緣，身壞命終，生梵眾天眾同分中，六根生起，是名名色緣六處。
ity etat kuśalaṃ nāmarūpaṃ pratītya sukhodayaṃ sukhavipākaṃ kāyasya bhedād brahmakāyikānāṃ devānāṃ sabhāgatāyām upapadyate / tatra ca ṣaṇṇāṃ (DhskD 7v8) indriyāṇām abhinirvṛttir bhavati prādurbhāvaḥ / tad ucyate nāmarūpapratyayaṃ ṣaḍāyatanam iti /
5)餘天
如說梵眾天，梵輔天乃至非想非非想處天，隨其所應，當知亦爾，是名名色緣六處。
yathā brahmakāyikānām evaṃ yāvad asaṃjñisatvasaṃgṛhītānāṃ bṛhatphalānāṃ /
如是六處，名色為緣，名色為依，名色為建立故，起、等起，生、等生，聚集、出現，故名名色緣六處。
iti yat tat ṣaḍāyatanaṃ (DhskD 7v9) nāmarūpam āgamya ca nāmarūpaṃ niśritya nāmarūpaṃ pratiṣṭhāya utpadyate samutpadyate jāyate saṃjāyate nirvartayaty abhinirvartayati samudāgacchati prādurbhavati idaṃ ucyate nāmarūpapratyayaṃ (DhskD 7v10) ṣaḍāyatanaṃ //
訂閱：
文章 (Atom)