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阿毘達磨順正理論 (No. 1562_ 衆賢玄奘譯 ) in Vol. 29

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T1562_.29.0696a01: 是言。品別斷惑非眞聖教。彼部所立家家一
T1562_.29.0696a02: 間。唯是利根豈眞聖教。非彼上座自許己身。
T1562_.29.0696a03: 及我許彼是眞大聖。寧謂自言是聖教攝。佛
T1562_.29.0696a04: 曾無處作如是言。又彼所言違餘聖教。不可
T1562_.29.0696a05: 自謂是聖教攝。然品別斷惑非非眞聖教。以
T1562_.29.0696a06: 薄伽梵説一來果。永斷三結薄貪瞋癡。非貪
T1562_.29.0696a07: 瞋癡如材木等。可由斫等令其漸薄。但可品
T1562_.29.0696a08: 別漸次斷之。下品爲餘説之爲薄。又契經説。
T1562_.29.0696a09: 諸不還者。已無餘斷貪欲瞋恚。由此爲證知
T1562_.29.0696a10: 一來時。猶有餘品貪瞋未斷。今至此位方斷
T1562_.29.0696a11: 無餘。又契經説。預流果位已永斷一切趣惡
T1562_.29.0696a12: 趣貪等。由此證知一來果等。有品已斷有品
T1562_.29.0696a13: 未除。又已顯成得勝治故。方可建立家家一
T1562_.29.0696a14: 間。既彼位中得勝對治。知盡貪等與前有別。
T1562_.29.0696a15: 是故品別斷惑理成。隨眠品中亦已顯示。又
T1562_.29.0696a16: 彼論説有何因縁。於斷惑時許品別斷。唯許
T1562_.29.0696a17: 九品非十非千。此責不然。唯有如是九品差
T1562_.29.0696a18: 別對治生故。謂斷惑位一一地中。九品道生
T1562_.29.0696a19: 便能永斷自地所攝諸煩惱故。無勞建立若
T1562_.29.0696a20: 十若千。又與見修所斷同故。謂彼宗許斷煩
T1562_.29.0696a21: 惱時。亦有分爲品別斷義。以見修道所斷
T1562_.29.0696a22: 諸惑許入聖時前後斷故。既許如是亦可責
T1562_.29.0696a23: 言。有何因縁於斷惑位許品別斷。然唯建立
T1562_.29.0696a24: 見修二品非三非千。彼既許然此亦應爾。又
T1562_.29.0696a25: 薄伽梵於契經中亦作是言。九品斷惑。前來
T1562_.29.0696a26: 依彼已具辯成。佛於法性自在通達。作如是
T1562_.29.0696a27: 説。但可信依不應於中輕爲徴詰故一來果
T1562_.29.0696a28: 勝進道中。方建立一間非住一來果。亦預流
T1562_.29.0696a29: 果勝進道中。方建立家家非住預流果。如是
T1562_.29.0696b01: 所説理趣必然。即先成就一來果者。斷欲界
T1562_.29.0696b02: 惑九品盡時。捨一來名得不還果。必不還受
T1562_.29.0696b03: 欲界生故。此或名爲五下結斷。如契經説。若
T1562_.29.0696b04: 有永斷五下分結名爲不還。此據集斷密作
T1562_.29.0696b05: 是説。必無五結倶時斷理。或二或三先已
T1562_.29.0696b06: 斷故。理實應説於此位中斷二或三得不還
T1562_.29.0696b07:
T1562_.29.0696b08: *説一切有部順正理論*卷第六十四
T1562_.29.0696b09:
T1562_.29.0696b10:
T1562_.29.0696b11:
T1562_.29.0696b12: 阿毘達磨順正理論卷第六十五
T1562_.29.0696b13:   尊者衆賢造
T1562_.29.0696b14:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0696b15:   *辯賢聖品第六之九
T1562_.29.0696b16: 依不還位。諸契經中。以種種門建立差別。今
T1562_.29.0696b17: 次應辯彼差別相。頌曰
T1562_.29.0696b18:     此中生有行 無行般涅槃
T1562_.29.0696b19:     上流若雜修 能往色究竟
T1562_.29.0696b20:     超半超遍沒 餘能往有頂
T1562_.29.0696b21:     行無色有四 住此般涅槃
T1562_.29.0696b22: 論曰。此不還者總説有七。且行色界差別有
T1562_.29.0696b23: 五。一中般涅槃。二生般涅槃。三有行般涅槃。
T1562_.29.0696b24: 四無行般涅槃。五者上流。此於中間般涅槃
T1562_.29.0696b25: 故。説此名曰中般涅槃。如是應知。此於生已。
T1562_.29.0696b26: 此由有行。此由無行般涅槃故名生般等。此
T1562_.29.0696b27: 上流故名爲上流。言中般者。謂有一類補特
T1562_.29.0696b28: 伽羅。已於生結得非擇滅。起結不爾。彼於欲
T1562_.29.0696b29: 界遇逼惱縁之所逼惱。便能自勉修斷餘結
T1562_.29.0696c01: 殊勝加行。加行未滿遇捨命縁。遂致命終由
T1562_.29.0696c02: 起結力。受色中有厭多苦故。乘前起道進斷
T1562_.29.0696c03: 餘結。成阿羅漢得般涅槃。言生般者。謂有
T1562_.29.0696c04: 一類補特伽羅。由先具造順起生業及増長
T1562_.29.0696c05: 故。欲界沒已受色界生。由具勤修速進道故。
T1562_.29.0696c06: 生已不久成阿羅漢。盡其壽量方般涅槃。約
T1562_.29.0696c07: 有餘依説爲生般。非纔生已便般無餘。彼捨
T1562_.29.0696c08: 壽中無自在故。言有行般無行般者。謂有一
T1562_.29.0696c09: 類補特伽羅。生已多時方成無學。於中有一
T1562_.29.0696c10: 勇猛精進。有一禀性慢緩懈怠。如次名爲有
T1562_.29.0696c11: 行無行。謂若一類。先欲界中依不息加行。三
T1562_.29.0696c12: 摩地力。斷五下分結。成不還果。後生色界。經
T1562_.29.0696c13: 於多時還能進修前種類道成阿羅漢。名有
T1562_.29.0696c14: 行般。無行般者。與此相違。或色界生經多時
T1562_.29.0696c15: 已。依止苦行解脱餘結。名有行般。以彼修習
T1562_.29.0696c16: 依功用道般涅槃故。與此相違名無行般。豈
T1562_.29.0696c17: 不中般生般現般。所依止行亦有此故。應立
T1562_.29.0696c18: 有行無行般名。無如是失。此義雖等而彼各
T1562_.29.0696c19: 有差別位故。謂中般等。雖亦定依苦行樂行
T1562_.29.0696c20: 解脱餘結。而彼各有分位不同。對此名爲不
T1562_.29.0696c21: 共差別。此無如是分位別故。約道不同顯其
T1562_.29.0696c22: 差別。如何以此例彼令同。故於此中所辯無
T1562_.29.0696c23: 失。由此有説二差別者。由縁有爲無爲聖道。
T1562_.29.0696c24: 如其次第得涅槃故。應知亦無餘同此失。經
T1562_.29.0696c25: 主所難有大過失。爲已善通此義雖等。而彼
T1562_.29.0696c26: 各有差別位故。然有經説無行在先。亦有經
T1562_.29.0696c27: 中先説有行。時既無異隨説無違。有行可尊
T1562_.29.0696c28: 故我先説。言上流者。謂有一類補特伽羅。上
T1562_.29.0696c29: 流行増非初生處即證圓寂。謂欲界沒往色
T1562_.29.0697a01: 界生。未即於中能證圓寂。要轉生上方般涅
T1562_.29.0697a02: 槃。即此上流差別有二。由因及果有差別故。
T1562_.29.0697a03: 因差別者。此於靜慮由有雜修無雜修故。果
T1562_.29.0697a04: 差別者。色究竟天及有頂天爲極處故。謂若
T1562_.29.0697a05: 於靜慮有雜修者。能往色究竟方般涅槃。雜
T1562_.29.0697a06: 修能感淨居果故。即此復有三種差別。全超
T1562_.29.0697a07: 半超遍沒異故。言全超者。謂色界中。從一處
T1562_.29.0697a08: 沒往色究竟。由彼先在欲界身中。已具雜修
T1562_.29.0697a09: 四種靜慮。遇縁退失上三靜慮。以初靜慮
T1562_.29.0697a10: 愛味爲縁。命終上生梵衆天處。由於先世
T1562_.29.0697a11: 習勢力。復能雜修第四靜慮。從彼處沒生色
T1562_.29.0697a12: 究竟。以於色界十六處所。最初處沒最後處
T1562_.29.0697a13: 生。頓越中間。是全超義。言半超者。謂色界中
T1562_.29.0697a14: 從初天等。漸次而沒下至中間。能越一處方
T1562_.29.0697a15: 能往趣色究竟天。超而非全是半超義。言遍
T1562_.29.0697a16: 沒者。謂於色界愛味多故一切處生。由彼遍
T1562_.29.0697a17: 於四靜慮地十六處所。一一皆有下等愛味。
T1562_.29.0697a18: 爲感生縁。從梵衆天一一處所。一生沒已至
T1562_.29.0697a19: 色究竟。方般涅槃。故名遍沒。由此義准初
T1562_.29.0697a20: *靜慮中。大梵所居非是別處。即是第二梵
T1562_.29.0697a21: 輔天攝。若異此者大梵所居。僻見處故。一
T1562_.29.0697a22: 導師故。必無聖者於中受生。遍沒半超應無
T1562_.29.0697a23: 差別。應知此謂二上流中。由有雜修靜慮因
T1562_.29.0697a24: 故。往色究竟般涅槃者。餘於靜慮無雜修者。
T1562_.29.0697a25: 能往有頂方般涅槃。謂彼先無雜修靜慮。由
T1562_.29.0697a26: 於諸定愛味爲縁。此沒遍生色界諸處。唯不
T1562_.29.0697a27: 能往五淨居天。色界命終於三無色。次第生
T1562_.29.0697a28: 已後生有頂方般涅槃。二上流中前是觀行
T1562_.29.0697a29: 後是止行。樂慧樂定有差別故。二上流者。於
T1562_.29.0697b01: 下地中得般涅槃。亦不違理。而言此往色究
T1562_.29.0697b02: 竟天及有頂天。依極處説。無不還者。於已生
T1562_.29.0697b03: 處受第二生。由彼於生容求勝進非等劣故。
T1562_.29.0697b04: 唯欲界沒往色界生。有中有中般涅槃者。非
T1562_.29.0697b05: 色界沒生色界者。以色界中無災害故。若本
T1562_.29.0697b06: 有位有餘障縁。不得涅槃。中有亦爾。中有薄
T1562_.29.0697b07: 劣非本有故。又彼若有應屬上流。中般上流
T1562_.29.0697b08: 應無差別。謂定無有差別因縁。可作是言。唯
T1562_.29.0697b09: 欲界沒。受色中有便般涅槃。得中般名非色
T1562_.29.0697b10: 界沒。何縁有學未離欲貪。無中有中般涅槃
T1562_.29.0697b11: 者。欲界中有依身微劣。於多事業無堪能故。
T1562_.29.0697b12: 住本有位。於欲界法尚難越度。況中有中。能
T1562_.29.0697b13: 越欲界至得應果。多事業者。謂越三界及永
T1562_.29.0697b14: 斷除二種煩惱。并得二三沙門果證。住中有
T1562_.29.0697b15: 位無如是能。又此有前未曾數習。九品差別
T1562_.29.0697b16: 煩惱治故。又不還等果非中有身得。斷増上
T1562_.29.0697b17: 惑所證得故。離三界染極爲難故。無欲中有
T1562_.29.0697b18: 能般涅槃。色界中有與此皆異。故有於中得
T1562_.29.0697b19: 涅槃者。又此地中有得般涅槃。唯起此地中
T1562_.29.0697b20: 所有聖道。初靜慮地中有位中般涅槃者。唯
T1562_.29.0697b21: 起自地根本靜慮聖道現前。非未至中間難
T1562_.29.0697b22: 令現前故。在中有位依身微劣。要易起者方
T1562_.29.0697b23: 能現前。此五名爲行色界者。行無色者差別
T1562_.29.0697b24: 有四。謂在欲界離色界貪。從此命終生於無
T1562_.29.0697b25: 色。此中差別唯有四種。謂生般等有差別故。
T1562_.29.0697b26: 此并前五成六不還。復有不行色無色界。即
T1562_.29.0697b27: 住於此能般涅槃。名現般涅槃。并前六爲七。
T1562_.29.0697b28: 或應總立九種不還。謂現涅槃分爲二種。一
T1562_.29.0697b29: 於先位善辯聖旨。二臨終時方能善*辯。於
T1562_.29.0697c01: 上流内亦分二種。一行色界。二行無色。并前
T1562_.29.0697c02: 四爲八。足轉生成九。言轉生者。謂於前生已
T1562_.29.0697c03: 得預流或一來果。於今生内方得不還。前現
T1562_.29.0697c04: 般言唯目現世初得入聖至涅槃者。或不還
T1562_.29.0697c05: 者由根差別。隨其所應分成九種。或行色界
T1562_.29.0697c06: 五不還中。復有異門分成九種。頌曰
T1562_.29.0697c07:     行色界有九 謂三各分三
T1562_.29.0697c08:     業惑根有殊 故成三九別
T1562_.29.0697c09: 論曰。即行色界五種不還。總立爲三各分三
T1562_.29.0697c10: 種。故成九種何等爲三。中生上流有差別故。
T1562_.29.0697c11: 云何三種各分爲三。中般涅槃分爲三者。初
T1562_.29.0697c12: 起至遠近當生處。得般涅槃有差別故。生般
T1562_.29.0697c13: 涅槃分爲三者。纔生有行無行異故。此皆生
T1562_.29.0697c14: 已得般涅槃。是故並應名爲生般。於上流中
T1562_.29.0697c15: 分爲三者。全超半超遍沒異故。然諸三種一
T1562_.29.0697c16: 切皆由速非速經久得般涅槃。故分爲九種。
T1562_.29.0697c17: 不相雜亂。如是三種九種不還。由業惑根有
T1562_.29.0697c18: 差別故。有速非速經久差別。且總成三由先
T1562_.29.0697c19: 所集。順起生後業有異故。如其次第下中上
T1562_.29.0697c20: 品。煩惱現行有差別故。及上中下根有異故。
T1562_.29.0697c21: 此三一一如其所應。亦業惑根有差別故。各
T1562_.29.0697c22: 有三別。故成九種。謂初二三由惑根別。各
T1562_.29.0697c23: 成三種非由業異。後三亦由順後受業有差
T1562_.29.0697c24: 別故。分成三種。故説如是行色不還。業惑根
T1562_.29.0697c25: 殊成三九別。若爾何故諸契經中佛唯説有
T1562_.29.0697c26: 七善士趣。頌曰
T1562_.29.0697c27:     立七善士趣 由上流無別
T1562_.29.0697c28:     善惡行不行 有往無還故
T1562_.29.0697c29: 論曰。中生各三上流爲一。經依此立七善士
T1562_.29.0698a01: 趣。何故前二各分爲三。第三上流唯立爲一。
T1562_.29.0698a02: 以上行故名爲上流。由此義同但立爲一。前
T1562_.29.0698a03: 之二種雖亦義同。然爲其中別相難了。欲令
T1562_.29.0698a04: 易了故各分三。上流有三相別易了。無煩於
T1562_.29.0698a05: 彼更別建立。又前二別唯有爾所。易顯示故
T1562_.29.0698a06: 各分爲三。第三上流別義多種。卒難顯示故
T1562_.29.0698a07: 總立一。謂初中般唯在將生。根惑品殊故分
T1562_.29.0698a08: 三種。第二生般唯在已生。亦根惑殊故分三
T1562_.29.0698a09: 種。上流通有將生已生。將生上流復有二種。
T1562_.29.0698a10: 謂於靜慮雜不雜修。已生上流分二亦爾。復
T1562_.29.0698a11: 於如是二上流中。若無雜修容生二界。若有
T1562_.29.0698a12: 雜修唯生一界。生一界者復分爲三。全超半
T1562_.29.0698a13: 超遍沒異故。於半超内差別有多。由此上流
T1562_.29.0698a14: 別相煩廣。若一一辯難可周悉。故依等義總
T1562_.29.0698a15: 立上流。中生位中差別義少。易顯了故分之
T1562_.29.0698a16: 爲六。雖彼一一亦有同義。而等第三。於上流
T1562_.29.0698a17: 中雖有異義。而等前二。爲相影顯故唯立
T1562_.29.0698a18: 七。唯此已斷欲貪瞋等非善士法。及與無學
T1562_.29.0698a19: 大善士果極相近故。經唯説此名善士趣。非
T1562_.29.0698a20: 謂預流及一來者。都不可説名善士趣。佛亦
T1562_.29.0698a21: 説彼名善士故。如契經言。云何善士謂若成
T1562_.29.0698a22: 就有學正見。乃至成就有學正定。往上名趣。
T1562_.29.0698a23: 謂趣上果及趣上。生故唯説七。或唯此七皆
T1562_.29.0698a24: 能行善不行不善。餘則不然。又唯此七往上
T1562_.29.0698a25: 界生不復還來。餘則不爾。故但依此立善士
T1562_.29.0698a26: 趣諸在聖位曾經生者。亦有此等差別相耶。
T1562_.29.0698a27: 不爾。云何。頌曰
T1562_.29.0698a28:     經欲界生聖 不往餘界生
T1562_.29.0698a29:     此及往上生 無練根并退
T1562_.29.0698b01: 論曰。若在聖位經欲界生。必不往生色無色
T1562_.29.0698b02: 界。由彼證得不還果已。定於現身般涅槃故。
T1562_.29.0698b03: 若於色界經生聖者。容有上生無色界義。然
T1562_.29.0698b04: 天帝釋作如是言。曾聞有天名色究竟。我後
T1562_.29.0698b05: 退落當生彼者。由彼不了對法相故。言我後
T1562_.29.0698b06: 者三十三天。自在異熟最後邊際。言退落者。
T1562_.29.0698b07: 謂於後時。若不獲得阿羅漢果。當生彼者。
T1562_.29.0698b08: 謂願當生色究竟天勿生欲界。以天帝釋縁
T1562_.29.0698b09: 五死相極生憂苦。來歸世尊死相纔除。便作
T1562_.29.0698b10: 是説爲令喜故。又觀遮彼無多益故。佛不遮
T1562_.29.0698b11: 止。即此已經欲界生者。及已從此往上界生。
T1562_.29.0698b12: 諸聖必無練根并退。何縁不許經欲界生及
T1562_.29.0698b13: 上生聖者有練根并退。以曾經生於自相續。
T1562_.29.0698b14: 蘊積聖道極堅牢故。及得殊勝所依身故。由
T1562_.29.0698b15: 此彼無練根退理。前説上流雜修靜慮爲因
T1562_.29.0698b16: 能往色究竟天。先應雜修何等靜慮。由何等
T1562_.29.0698b17: 位知雜修成。復爲何縁雜修靜慮。頌曰
T1562_.29.0698b18:     先雜修第四 成由一念雜
T1562_.29.0698b19:     爲受生現樂 及遮煩惱退
T1562_.29.0698b20: 論曰。諸欲雜修四靜慮者。必先雜修第四靜
T1562_.29.0698b21: 慮。以彼等持最堪能故。諸樂行中彼最勝故。
T1562_.29.0698b22: 謂彼靜慮最有堪能。現在前時。令所依止自
T1562_.29.0698b23: 體勢力増長廣大故。若依彼雜修靜慮。後雖
T1562_.29.0698b24: 退失生餘天中。由於先時雜修彼力。復能依
T1562_.29.0698b25: 彼雜修靜慮。即由此理第四靜慮。諸樂行中
T1562_.29.0698b26: 最爲殊勝。彼輕安樂極上妙故。誰於靜慮能
T1562_.29.0698b27: 熏修。唯諸聖者通學無學。學位唯通信
T1562_.29.0698b28: 解見至。於無學位通時非時。必先三洲雜修
T1562_.29.0698b29: 靜慮。退生色界亦能雜修。豈不雜修諸靜慮
T1562_.29.0698c01: 者。必先已離三靜慮貪。如何可言雜修靜慮。
T1562_.29.0698c02: 通於見至而成上流。謂要人間雜修定已。後
T1562_.29.0698c03: 退三定生梵衆天。於彼復須離三定染。方能
T1562_.29.0698c04: 重起雜修靜慮。從彼沒已乃生淨居。方名上
T1562_.29.0698c05: 流。如先已説。非諸見至可有斯理。彼於離染
T1562_.29.0698c06: 必不退故。無如是失。彼從先來住見至根非
T1562_.29.0698c07: 所許故。謂彼先住信解種性。雜修靜慮然後
T1562_.29.0698c08: 退失。彼懼於後復有退時。便修練根成見至
T1562_.29.0698c09: *性。從欲界沒生色界中。乘前復能雜修靜
T1562_.29.0698c10: 慮。故六種*性皆有上流。於雜修時作何方
T1562_.29.0698c11: 便。彼必先入第四靜慮。多念無漏相續現前。
T1562_.29.0698c12: 從此引生多念有漏。後復多念無漏現前。如
T1562_.29.0698c13: 是旋還後後漸減。乃至最後二念無漏。次
T1562_.29.0698c14: 引二念有漏現前。無間復生二念無漏。名雜
T1562_.29.0698c15: 修定加行成滿。從此以後不由功力。任運唯
T1562_.29.0698c16: 從一念無漏。引起一念有漏現前。無間復生
T1562_.29.0698c17: 一念無漏。如是有漏中間刹那前後刹那無
T1562_.29.0698c18: 漏雜故。名雜修定根本圓成。如是雜修第四
T1562_.29.0698c19: 定已。乘此勢力隨其所應。亦能雜修下三靜
T1562_.29.0698c20: 慮。雜修靜慮五蘊爲體。然於此中諸世俗智。
T1562_.29.0698c21: 是四法四類八智所雜修。有餘師言。諸世俗
T1562_.29.0698c22: 智唯爲苦集。類智雜修彼二能縁此爲境故。
T1562_.29.0698c23: 若爾無容多無漏智現前雜故。則不應言此
T1562_.29.0698c24: 由彼雜。故得自在雜修靜慮應不圓成。此不
T1562_.29.0698c25: 從餘滅道法類。苦集法智無間而生。及無間
T1562_.29.0698c26: 生彼諸智故。雜修靜慮略有三縁。一爲受生。
T1562_.29.0698c27: 二爲現樂。三爲遮止起煩惱退。謂不還中若
T1562_.29.0698c28: 諸見至。雜修靜慮爲前二縁。一爲受生。二爲
T1562_.29.0698c29: 現樂。爲受生者希求勝生。謂厭共生欣不共
T1562_.29.0699a01: 故。爲現樂者欣樂勝定。謂世俗定最能資身。
T1562_.29.0699a02: 由此能令現法樂住。前後無漏爲其助伴。若
T1562_.29.0699a03: 諸信解爲前二縁。亦爲遮防起煩惱退。謂鈍
T1562_.29.0699a04: 根者起二無漏。方便防護清淨等持。令味相
T1562_.29.0699a05: 應等持轉遠。不令淨爲染等無間縁。故阿羅
T1562_.29.0699a06: 漢中不時解脱。但爲現樂雜修靜慮。時解脱
T1562_.29.0699a07: 者爲求現樂。亦爲遮防起煩惱退。若雜修靜
T1562_.29.0699a08: 慮爲生五淨居。何縁淨居處唯有五。頌曰
T1562_.29.0699a09:     由雜修五品 生有五淨居
T1562_.29.0699a10: 論曰。由雜熏修第四靜慮。有五品故淨居唯
T1562_.29.0699a11: 五。何謂五品。謂下中上勝上極上。品差別故。
T1562_.29.0699a12: 此中初品。三心現前便得成滿。謂初無漏。次
T1562_.29.0699a13: 起有漏後起無漏。第二中品。六心現前方得
T1562_.29.0699a14: 成滿。謂二有漏爲四無漏之所雜修。如是所
T1562_.29.0699a15: 餘隨其次第。有九十二十五念心。如應現前
T1562_.29.0699a16: 方得成滿。如是五品雜修爲因。如次能招五
T1562_.29.0699a17: 淨居果。如是十五有漏無漏心。皆是先來未
T1562_.29.0699a18: 曾得今得。有餘師説。初五無漏是從先來未
T1562_.29.0699a19: 得今得。餘十皆是曾所得心。前五現前時已
T1562_.29.0699a20: 未來修故。有不起定雜修成滿。有要數起方
T1562_.29.0699a21: 得圓成。有餘師言。由信等五次第増上感五
T1562_.29.0699a22: 淨居。謂或有時信根増上雜修靜慮。或有乃
T1562_.29.0699a23: 至慧根増上雜修靜慮。隨此差別感五淨居。
T1562_.29.0699a24: 諸感淨居爲是業力。爲雜修力。若是業力雜
T1562_.29.0699a25: 修靜慮則爲唐捐。若雜修力與品類足所説
T1562_.29.0699a26: 相違。如彼論説。雜修靜慮及由業故生淨居
T1562_.29.0699a27: 天。諸所有處等名非異生法。有説。業力感
T1562_.29.0699a28: 淨居天。然不唐捐。雜修靜慮以修行彼思現
T1562_.29.0699a29: 前故。有餘師言。是雜修力。而不違害品類
T1562_.29.0699b01: 足文。彼論先説雜修定者。爲顯先時入彼定
T1562_.29.0699b02: 故。次後復説及由業故生淨居者。爲顯後時
T1562_.29.0699b03: 即由彼力生淨居故。此中決定倶由二力。以
T1562_.29.0699b04: 隨闕一不生彼故。然唯有漏感彼異熟。非無
T1562_.29.0699b05: 漏力棄背有故。經説不還有名身證。依何勝
T1562_.29.0699b06: 徳立身證名。頌曰
T1562_.29.0699b07:     得滅定不還 轉名爲身證
T1562_.29.0699b08: 論曰。有滅定得名得滅定。即不還者。若於身
T1562_.29.0699b09: 中。有滅定得轉名身證。謂不還者。由身證得
T1562_.29.0699b10: 似涅槃法。故名身證。如何説彼但名身證。以
T1562_.29.0699b11: 無心故。依身生故。以身倶生得勢力故。彼已
T1562_.29.0699b12: 滅位猶名得彼。此中經主作如是言。理實應
T1562_.29.0699b13: 言彼從滅定起得先未得。有識身寂靜便作
T1562_.29.0699b14: 是思。此滅盡定最爲寂靜極似涅槃。如是證
T1562_.29.0699b15: 得身之靜寂故名身證。由得及智現前證得
T1562_.29.0699b16: 身寂靜故。今謂彼從滅定起位。雖得先未得
T1562_.29.0699b17: 有識身寂靜。而非唯彼位方得身證名。先後
T1562_.29.0699b18: 二時倶得名故。由此設無縁滅定智。得勢力
T1562_.29.0699b19: 故立身證名。是故前説於理爲勝。擧後邊故
T1562_.29.0699b20: 唯作是言。得滅定不還轉名爲身證。理實身
T1562_.29.0699b21: 證於八解脱。無不具足。由身證住。以滅盡
T1562_.29.0699b22: 定用餘解脱爲門。而入故得。滅定決定亦應
T1562_.29.0699b23: 得餘解脱。如契經説。入滅定時先滅言行。乃
T1562_.29.0699b24: 至廣説。何縁佛説有學福田。身證不還不預
T1562_.29.0699b25: 其數。謂世尊告給孤獨言。長者當知。福田有
T1562_.29.0699b26: 二。一者有學。二者無學。有學十八。無學唯
T1562_.29.0699b27: 九。何等名爲十八有學。謂預流向預流果。一
T1562_.29.0699b28: 來向一來果。不還向不還果。阿羅漢向。隨
T1562_.29.0699b29: 信行隨法行。信解見至。家家一間。中生有行
T1562_.29.0699c01: 無行上流。是名十八。何等名爲九種無學。謂
T1562_.29.0699c02: 退法。思法。護法。安住。堪達。不動法。不退法。
T1562_.29.0699c03: 慧解脱。倶解脱。是名爲九。理亦應説。而不
T1562_.29.0699c04: 説者。以佛觀見有學無學由斷及根有殊勝
T1562_.29.0699c05: 故。能生勝果名爲福田。然諸不還所得滅定。
T1562_.29.0699c06: 是有漏故不可説言。自性解脱故名清淨。彼
T1562_.29.0699c07: 所依身猶有煩惱。未永斷故不可説言。相續
T1562_.29.0699c08: 解脱故名清淨。故不約成彼立有學福田。無
T1562_.29.0699c09: 學位中有漏功徳。雖非自性解脱所收。相續
T1562_.29.0699c10: 解脱故名清淨。由此亦能生殊勝果。是故約
T1562_.29.0699c11: 定及根差別。説九應果皆名福田。或立有學
T1562_.29.0699c12: 依因無故。不置身證有學數中。何謂建立有
T1562_.29.0699c13: 學依因。謂諸無漏三學及果。滅定非學亦非
T1562_.29.0699c14: 學果故。不約成彼説有學差別。然今於此不
T1562_.29.0699c15: 還位中。約無異門密説身證。若異此者不應
T1562_.29.0699c16: 唯説。得滅定不還轉名爲身證。此義於後當
T1562_.29.0699c17: 更分別。若説身證兼約異門。即上所言非善
T1562_.29.0699c18: 問。三無色解脱亦通無漏故。已辯不還
T1562_.29.0699c19: 麁相差別。若細分析數成多千。此中且依行
T1562_.29.0699c20: 色界五。約諸地等五門分別。謂五約地數成
T1562_.29.0699c21: 二十四。定地中各五種故五。約種性數成三
T1562_.29.0699c22: 十六。種性中各五種故五。約生處數成八十。
T1562_.29.0699c23: 十六處中各五種故。五約種*性根數成九十。
T1562_.29.0699c24: 謂退法種*性下中上根。有差別故數成十五。
T1562_.29.0699c25: 乃至不動種*性亦然。五約地種*性數成百
T1562_.29.0699c26: 二十。謂四地中各三十故。五約地種*性根數
T1562_.29.0699c27: 成三百六十。謂四地中各九十故。五約生處
T1562_.29.0699c28: 種*性數成四百八十。謂十六處各三十故。五
T1562_.29.0699c29: 約生處種*性。及根數成一千四百四十。謂十
T1562_.29.0700a01: 六處各九十故。五約離染處種*性根積數總
T1562_.29.0700a02: 成一萬一千九百六十不還差別。謂以離染
T1562_.29.0700a03: 九品不同。乘前一千四百四十。已辯第三向
T1562_.29.0700a04: 果差別。次應建立第四向果。頌曰
T1562_.29.0700a05:     上界修惑中 斷初定一品
T1562_.29.0700a06:     至有頂八品 皆阿羅漢向
T1562_.29.0700a07:     第九無間道 名金剛喩定
T1562_.29.0700a08:     盡得倶盡智 成無學應果
T1562_.29.0700a09: 論曰。即不還者。進斷色界及無色界修所斷
T1562_.29.0700a10: 惑。從斷初定一品爲初。至斷有頂八品爲後。
T1562_.29.0700a11: 應知轉名阿羅漢向。即此所説阿羅漢向中。
T1562_.29.0700a12: 斷有頂惑第九無間道。亦説名爲金剛喩定。
T1562_.29.0700a13: 此定堅鋭喩若金剛。無一隨眠不能破故。先
T1562_.29.0700a14: 已破故不破一切。實有能破一切功能。此既
T1562_.29.0700a15: 能摧最細品惑。故知一切無間道中。唯此刹
T1562_.29.0700a16: 那名極上品。故能永斷一切隨眠。雖見道中
T1562_.29.0700a17: 亦有能斷有頂煩惱無漏對治。然彼九品
T1562_.29.0700a18: 可爲一品斷。知彼煩惱勢力微劣。見道既
T1562_.29.0700a19: 爲劣惑對治。知非能破一切隨眠。若有破能
T1562_.29.0700a20: 何礙不破。故彼不得金剛喩名。又諸隨眠中
T1562_.29.0700a21: 無事者易斷。見道治彼知非極上。由此不立
T1562_.29.0700a22: 金剛喩名。此中所明金剛喩定。能治一切有
T1562_.29.0700a23: 事惑中最後微微極難斷品。故知能破一切
T1562_.29.0700a24: 隨眠。由此力能一刹那頃。證一切惑斷無漏
T1562_.29.0700a25: 離繋得。如是所説金剛喩定。唯與六智隨一
T1562_.29.0700a26: 相應。謂四類智滅道法智。縁四聖諦十六行
T1562_.29.0700a27: 相。通依九地義准已成。故此差別説有多種。
T1562_.29.0700a28: 且未至攝有五十二。謂苦集類智觀有頂苦
T1562_.29.0700a29: 集。作非常等因等行相。與彼相應差別成
T1562_.29.0700b01: 八。滅道法智觀欲滅道。作滅靜等道等行相。
T1562_.29.0700b02: 與彼相應差別亦八。滅類智於八地滅。一一
T1562_.29.0700b03: 別觀作四行相。與彼相應成三十二。道類
T1562_.29.0700b04: 智於八地道。一切總觀作四行相。與彼相應
T1562_.29.0700b05: 差別成四。以治八地類智品道。同類相因必
T1562_.29.0700b06: 總縁故。滅唯別縁道則不爾。於隨眠品已具
T1562_.29.0700b07: 成立。如未至攝有五十二。中四靜慮應知亦
T1562_.29.0700b08: 然。空無邊處有二十八。謂除滅道法智品八。
T1562_.29.0700b09: 及除觀下四地滅諦各四行相相應十六。以
T1562_.29.0700b10: 依無色必無法智。及縁下滅類智品故。縁下
T1562_.29.0700b11: 地道於理無遮。道必總縁前已釋故。餘如前
T1562_.29.0700b12: 故有二十八。識無邊處有二十四。無所有處
T1562_.29.0700b13: 唯有二十。謂彼於前復除觀下。滅聖諦境四
T1562_.29.0700b14: 八行相。隨其次第准前應釋。諸有欲令三無
T1562_.29.0700b15: 色地。有縁下地滅類智者。彼作是説。空無
T1562_.29.0700b16: 邊處加前十六。識無邊處加前二十。無所有
T1562_.29.0700b17: 處加二十四。如是總説依無色地。金剛喩定
T1562_.29.0700b18: 七十二種。或復説有百三十二。有餘師説。道
T1562_.29.0700b19: 類智品於八地道。亦各別觀故前六地各有
T1562_.29.0700b20: 八十。空無邊處唯有四十。識無邊處有三十
T1562_.29.0700b21: 二。無所有處有二十四。復有欲令滅類智品。
T1562_.29.0700b22: 於八地滅有別總觀。故前六地中各百六十
T1562_.29.0700b23: 四。空無邊處唯五十二。識無邊處有三十六。
T1562_.29.0700b24: 無所有處有二十四。彼倶非理。道必總縁滅
T1562_.29.0700b25: 唯別縁前已辯故。尊者妙音作如是説。金剛
T1562_.29.0700b26: 喩定總有十三。謂斷有頂見修斷惑。無間道
T1562_.29.0700b27: 攝十三刹那。此亦不然。以四類忍前八無間
T1562_.29.0700b28: 道非極上品故。此定既能斷有頂地第九品
T1562_.29.0700b29: 惑。能引此惑盡。得倶行盡智。令起金剛喩定。
T1562_.29.0700c01: 是斷惑中最後無間道所生盡智。是斷惑中
T1562_.29.0700c02: 最後解脱道。故説此定所引盡智。與第九品
T1562_.29.0700c03: 盡得倶起。或此盡言顯一切盡。謂第九品及
T1562_.29.0700c04: 所餘惑。皆得擇滅故名爲盡。金剛喩定能引
T1562_.29.0700c05: 諸惑。盡得倶行盡智令起。此與一切煩惱盡
T1562_.29.0700c06: 得。最初倶生故名盡智。有餘師説。惑盡身中
T1562_.29.0700c07: 此最初生故名盡智。如是盡智至已生時。便
T1562_.29.0700c08: 成無學阿羅漢果。已得無學應果法故。爲得
T1562_.29.0700c09: 別果。所應修學。此無有故得無學名。豈不無
T1562_.29.0700c10: 學亦希別果。以無學者亦轉根故。此難不然。
T1562_.29.0700c11: 如先有學求得別果此不然故。謂如預流非
T1562_.29.0700c12: 一來等。於後獲得一來等時。捨預流等名得名
T1562_.29.0700c13: 一來等。皆捨別果得別果名。此則不然。退非
T1562_.29.0700c14: 思等於後獲得思法等時。雖捨退等名得名
T1562_.29.0700c15: 思法等。非捨別果得別果名。前後皆名阿羅
T1562_.29.0700c16: 漢故。唯捨前果得別果時。捨前果名得名別
T1562_.29.0700c17: 果。更無別果是所應學。故名無學前釋無過。
T1562_.29.0700c18: 即是行向住前果者。求別名果此無有義。既
T1562_.29.0700c19: 説盡智至已生時。便成無學阿羅漢果。義准
T1562_.29.0700c20: 盡智未已生時。前七聖者皆名有學。爲得別
T1562_.29.0700c21: 果勤修學故。住本性位何名有學。學意未滿
T1562_.29.0700c22: 故。學得常隨故。何故無學名阿羅漢。諸自利
T1562_.29.0700c23: 行修學已成。唯應作他利益事故。如契經説。
T1562_.29.0700c24: 不自調伏能調伏他。無有是處。或有三種補
T1562_.29.0700c25: 特伽羅。謂諸異生有學無學。異生雖學戒定
T1562_.29.0700c26: 慧三。而猶未能如實見諦。容有捨正作邪學
T1562_.29.0700c27: 理。故不於彼立有學名。諸有已能如實見諦。
T1562_.29.0700c28: 正學無退得有學名。由此世尊爲顯定義。於
T1562_.29.0700c29: 有學者重説學言。如契經中佛告憺怕。學所
T1562_.29.0701a01: 應學學所應學。我唯説此名有學者。諸已善
T1562_.29.0701a02: 學戒定慧三。不復學者立名無學。此是一切
T1562_.29.0701a03: 有學異生。所應供養故名應果。依如是義故
T1562_.29.0701a04: 有頌
T1562_.29.0701a05:     於戒定慧三 若已善修學
T1562_.29.0701a06:     畢竟離憂垢 堪爲世福田
T1562_.29.0701a07: 學法云何。謂有學者無漏有爲法。無學法云
T1562_.29.0701a08: 何謂無學者無漏有爲法。諸無爲法雖是無
T1562_.29.0701a09: 漏。而不名爲學無學法。以有得者異生等身
T1562_.29.0701a10: 亦成就故。若無得者都不繋屬學無學故。如
T1562_.29.0701a11: 是有學及無學者。總成八聖補特伽羅。行向
T1562_.29.0701a12: 住果各有四故。名雖有八事唯有五。謂住四
T1562_.29.0701a13: 果及初果向。以後三果向不離前果故。此依
T1562_.29.0701a14: 漸次得果者説。若倍離欲全離欲者。住見道
T1562_.29.0701a15: 中名爲一來。不還果向非前果攝。何故盡智
T1562_.29.0701a16: 唯是無學。諸有學者亦自了知。我已永盡地
T1562_.29.0701a17: 獄等故。此前已説。前説者何。謂盡得倶方名
T1562_.29.0701a18: 盡智。預流等位猶有餘惑。既無盡得亦無盡
T1562_.29.0701a19: 智。由此契經作如是説。諸有學者成就八支。
T1562_.29.0701a20: 若成十支名阿羅漢。若爾何故尊者舍利子
T1562_.29.0701a21: 告大長者給孤獨言。汝已具成就正智正解
T1562_.29.0701a22: 脱。無相違失。依彼成就能往諸惡趣邪。智邪
T1562_.29.0701a23: 解脱。眞對治道密意説故。若爾何不説有學
T1562_.29.0701a24: 成十支。有餘無智故心未善脱故。若爾何縁
T1562_.29.0701a25: 經作是説。諸有成就佛證淨者。一切皆名已
T1562_.29.0701a26: 得正見。乃至已得正解脱者。見圓滿者亦如
T1562_.29.0701a27: 是説。亦無違失。所以者何。我不説言諸有學
T1562_.29.0701a28: 者無有正智及正解脱。但作是説。彼不立支。
T1562_.29.0701a29: 不立支因如前已説
T1562_.29.0701b01: *説一切有部順正理論*卷第六十五
T1562_.29.0701b02:
T1562_.29.0701b03:
T1562_.29.0701b04:
T1562_.29.0701b05: 阿毘達磨順正理論卷第六十六
T1562_.29.0701b06:   尊者衆賢造
T1562_.29.0701b07:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0701b08:   *辯賢聖品第六之十
T1562_.29.0701b09: 如上所言修道有二。一者有漏。二者無漏。今
T1562_.29.0701b10: 應思擇於此二種由何等道離何地染。頌曰
T1562_.29.0701b11:     有頂由無漏 餘由二離染
T1562_.29.0701b12: 論曰。有頂地中所有煩惱。唯無漏道能令永
T1562_.29.0701b13: 離定非有漏。所以者何。唯此力能治上地故。
T1562_.29.0701b14: 唯於次上近分地中。起世俗道治下地惑。有
T1562_.29.0701b15: 頂地惑既無上地。故無有漏能離彼染。何縁
T1562_.29.0701b16: 世俗道不治自地惑。是自隨眠所隨増故。非
T1562_.29.0701b17: 彼隨眠所隨増事。應有勢用治彼隨眠。以順
T1562_.29.0701b18: 生長彼煩惱故。若有勢用能治彼者。此必非
T1562_.29.0701b19: 彼之所隨増。以縁此時彼損減故。何縁下地
T1562_.29.0701b20: 起世俗道。不能對治上地隨眠。非彼隨眠所
T1562_.29.0701b21: 隨増故。不順生長彼煩惱故。應許能治上地
T1562_.29.0701b22: 隨眠。上地定非下地世俗。厭行斷道所縁境
T1562_.29.0701b23: 故。非厭下地能離上染。上地望下極微妙故。
T1562_.29.0701b24: 由此證知唯無漏力。能離有頂其理善成。
T1562_.29.0701b25: 八地中所有煩惱。通由二道能令永離。世出
T1562_.29.0701b26: 世道倶能離故。既通由二離八地染。各有幾
T1562_.29.0701b27: 種離繋得耶。頌曰
T1562_.29.0701b28:     聖二離八修 各二離繋得
T1562_.29.0701b29: 論曰。諸有學聖用有漏道。離下八地修斷染
T1562_.29.0701c01: 時。能具引生二離繋得。有漏無漏二種斷道。
T1562_.29.0701c02: 於八地中所作同故。用無漏道離彼亦然。亦
T1562_.29.0701c03: 以於中所作同故。由此有學離八修斷。世出
T1562_.29.0701c04: 世道隨一現前。各未來修世出世道。既説聖
T1562_.29.0701c05: 者二離八修。各能引生二離繋得。准知聖者
T1562_.29.0701c06: 離有頂修。及見斷時用無漏道。唯引無漏離
T1562_.29.0701c07: 繋得生。亦不未來修世俗道。與世俗道不同
T1562_.29.0701c08: 事故。異生離八用有漏道。唯引有漏離繋得
T1562_.29.0701c09: 生。亦不未來修無漏道。未入聖故不説自成。
T1562_.29.0701c10: 有餘師言。以無漏道離下八地修斷染時。何
T1562_.29.0701c11: 縁知亦生有漏離繋得。有捨無漏得煩惱不
T1562_.29.0701c12: 成故。謂有學聖以無漏道離彼染時。若不引
T1562_.29.0701c13: 生同治有漏離繋得者。則以聖道具離八地。
T1562_.29.0701c14: 後依靜慮得轉根時。頓捨先來諸鈍聖道。唯
T1562_.29.0701c15: 得靜慮利果聖道。上惑離繋應皆不成。是
T1562_.29.0701c16: 還應成彼煩惱。然非所許。是故定知。諸有學
T1562_.29.0701c17: 聖以無漏道離下八地修斷染時。亦具引生
T1562_.29.0701c18: 二離繋得。此證非理。所以者何。彼聖設無有
T1562_.29.0701c19: 漏斷得。亦不成就上地煩惱。如分離有頂得
T1562_.29.0701c20: 轉根時。及異生上生不成惑故。謂如分離
T1562_.29.0701c21: 有頂地染。後依靜慮得轉根時。無漏斷得既
T1562_.29.0701c22: 已頓捨。彼地離繋無有漏得。而彼地惑亦不
T1562_.29.0701c23: 成就。又如異生生二定等。雖捨欲界等煩惱
T1562_.29.0701c24: 斷得。而不成就欲界等煩惱。以欲界等有漏
T1562_.29.0701c25: 離繋得。初定等攝。唯彼能治故。若生上地此
T1562_.29.0701c26: 得必捨。生上地必捨下有漏善故。此二雖無
T1562_.29.0701c27: 煩惱斷得。而勝進故遮惑得生。彼亦應然。故
T1562_.29.0701c28: 證非理。由此但可作如是言。二道於中所作
T1562_.29.0701c29: 同故。隨一現起引二得生。不可説言爲成斷
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