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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_.29.0601a01: *説一切有部順正理論卷*第四十五
T1562_.29.0601a02:
T1562_.29.0601a03:
T1562_.29.0601a04:
T1562_.29.0601a05: 阿毘達磨順正理論卷第四十六
T1562_.29.0601a06:   尊者衆賢造
T1562_.29.0601a07:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0601a08:   *辯隨眠品第五之二
T1562_.29.0601a09: 如前所説六種隨眠。復約異門建立爲十。如
T1562_.29.0601a10: 何成十。頌曰
T1562_.29.0601a11:     六由見異十 異謂有身見
T1562_.29.0601a12:     邊執見邪見 見取戒禁取
T1562_.29.0601a13: 論曰。六隨眠中見行異爲五餘非見。五積數
T1562_.29.0601a14: 總成十故。於十中五是見性。一有身見。二
T1562_.29.0601a15: 邊執見。三邪見。四見取。五戒禁取。五非見
T1562_.29.0601a16: 性。一貪。二瞋。三慢。四無明五疑。見與非見
T1562_.29.0601a17: 合成十種。又即六種復約異門建立。便成九
T1562_.29.0601a18: 十八種。依何門建立成九十八耶。頌曰
T1562_.29.0601a19:     六行部界異 故成九十八
T1562_.29.0601a20:     欲見苦等斷 十七七八四
T1562_.29.0601a21:     謂如次具離 三二見見疑
T1562_.29.0601a22:     色無色除瞋 餘等如欲説
T1562_.29.0601a23: 論曰。六種隨眠由行部界門差別故成九十
T1562_.29.0601a24: 八。謂於六中由見行異建立爲十如前已辯。
T1562_.29.0601a25: 即此所*辯十種隨眠。部界不同成九十八。部
T1562_.29.0601a26: 謂見四諦修所斷五部。界謂欲色無色三界。
T1562_.29.0601a27: 且於欲界五部不同乘十隨眠成三十六。謂
T1562_.29.0601a28: 見苦諦至修所斷。如次有十七七八。四即上
T1562_.29.0601a29: 五部於十隨眠。一二一一如其次第。具離三
T1562_.29.0601b01: 見二見見疑。謂見苦諦所斷具十。一切皆違
T1562_.29.0601b02: 見苦諦故。見集滅諦所斷各七。離有身見邊
T1562_.29.0601b03: 見戒取。見道諦所斷八。於前七増戒取。修所
T1562_.29.0601b04: 斷四。離見及疑。如是合成三十六種。前三十
T1562_.29.0601b05: 二名見所斷。纔見諦時彼則斷故。最後有四
T1562_.29.0601b06: 名修所斷。見四諦已後後時中數數習道彼
T1562_.29.0601b07: 方斷故。由此已顯十隨眠中。薩迦耶見唯
T1562_.29.0601b08: 在一部。謂見苦所斷邊執見亦爾。戒禁取通
T1562_.29.0601b09: 在二部。謂見苦見道所斷。邪見通四部。謂見
T1562_.29.0601b10: 苦集滅道所斷。見取疑亦爾。餘貪等四各通
T1562_.29.0601b11: 五部。謂見四諦及修所斷。如是總説見分十
T1562_.29.0601b12: 二。疑分爲四餘四各五。故欲界中有三十六。
T1562_.29.0601b13: 經主於此自問答言。此中何相見苦所斷。乃
T1562_.29.0601b14: 至何相是修所斷。若縁見此所斷爲境名見。
T1562_.29.0601b15: 此所斷餘名修所斷。此不應理。所以者何。遍
T1562_.29.0601b16: 行隨眠縁五部故。則見苦集所斷隨眠。亦應
T1562_.29.0601b17: 通是見集苦等所斷。又見滅道所斷隨眠。縁
T1562_.29.0601b18: 非所斷法。當言何所斷。故彼非善立所斷相
T1562_.29.0601b19: 應言。若見縁苦爲境名爲見苦。即是苦法苦
T1562_.29.0601b20: 類智忍。此二所斷總説名爲見苦所斷。乃至
T1562_.29.0601b21: 見道所斷亦然。數習名修。謂見迹者爲得上
T1562_.29.0601b22: 義。於苦等智數數熏習。説名爲修。此道所除
T1562_.29.0601b23: 名修所斷。是名爲善立所斷相。色無色界五
T1562_.29.0601b24: 部各除瞋。餘與欲同。故各三十一。由是一切
T1562_.29.0601b25: 正理論師。以六隨眠約行部界門差別故立
T1562_.29.0601b26: 九十八。於此所辯九十八中。八十八見所斷
T1562_.29.0601b27: 忍所害故。十隨眠修所斷智所害故。何縁於
T1562_.29.0601b28: 此約界不同建立隨眠非約地異。如無欲色
T1562_.29.0601b29: 異界隨眠於一事中倶隨増理。初二靜慮異
T1562_.29.0601c01: 地亦然。若謂地雖殊而有同對治。非欲色界
T1562_.29.0601c02: 對治有同。是則不應別立無色。以無色與色
T1562_.29.0601c03: 有同對治故。若修所斷對治漸生。故色無色
T1562_.29.0601c04: 應別立者。諸地亦爾。何不別説。故應立二
T1562_.29.0601c05: 百八十四隨眠。設許如斯亦無有過。且約界
T1562_.29.0601c06: 異立九十八。所以然者。由離界貪建立遍知
T1562_.29.0601c07: 沙門果故。謂立此二由斷隨眠。此斷隨眠約
T1562_.29.0601c08: 界非地。故不約地建立隨眠。宿舊師言。佛
T1562_.29.0601c09: 於法性明了通達能説示他。定應善觀四靜
T1562_.29.0601c10: 慮地諸煩惱法性少相似雖有四地而合説
T1562_.29.0601c11: 一。於四無色合説亦然。經但説色貪無色貪
T1562_.29.0601c12: 等故。由此義故正理論師建立隨眠約界非
T1562_.29.0601c13: 地。如何四地性少相似。有説。同是攝支地
T1562_.29.0601c14: 故。此釋非理。所以者何。諸近分地中有生煩
T1562_.29.0601c15: 惱故。有説。同是遍照地攝故。有説。等是色貪
T1562_.29.0601c16: 類惑故。我説。此中少相似者。唯薄伽梵明了
T1562_.29.0601c17: 通達。要於永斷第四靜慮下下品惑方立遍
T1562_.29.0601c18: 知。下位不然。故知四地必有少分性類相似。
T1562_.29.0601c19: 非上地煩惱能縁縛下地。下三靜慮得離繋
T1562_.29.0601c20: 時。寧不別立斷遍知體。定知一類煩惱未除。
T1562_.29.0601c21: 雖已離繋與繋相似。要同類惑永斷無餘。方
T1562_.29.0601c22: 得名爲究竟離繋。故唯約界建立隨眠不約
T1562_.29.0601c23: 地立。於理爲勝有餘師説。如有爲怨禁在囹
T1562_.29.0601c24: 圄。方便走出乃至未到。與怨城林田空閑等
T1562_.29.0601c25: 不相似處。雖越怨獄未大安隱。如是若斷下
T1562_.29.0601c26: 三定貪。未到彼貪不相似處。雖越少分未大
T1562_.29.0601c27: 安隱。故唯約界建立隨眠。有餘師言。若越
T1562_.29.0601c28: 欲界便爲已越。多趣多生大蘊處界無量苦
T1562_.29.0601c29: 法。若越色界。便爲已越一取蘊全多處多界。
T1562_.29.0602a01: 若越無色界。便爲已越一切生死攝蘊處界
T1562_.29.0602a02: 盡。離下三定所越不然故立隨眠約界非地。
T1562_.29.0602a03: 然諸古昔正理論師。亦許隨眠約地建立。故
T1562_.29.0602a04: 設如是假問答言。頗有異生於九十八隨眠
T1562_.29.0602a05: 永斷具成就耶。有。謂異生生在欲界得第三
T1562_.29.0602a06: 定未離彼貪。頗有異生得第三定。於向所説
T1562_.29.0602a07: 九十八種隨眠永斷不具成耶。有謂彼異生
T1562_.29.0602a08: 從欲界已歿。頗有住見道苦法智忍位。具成
T1562_.29.0602a09: 九十八隨眠永斷耶。有。謂彼異生得入正決
T1562_.29.0602a10: 定。頗有諸聖補特伽羅。於十智中唯成就四
T1562_.29.0602a11: 而得八十二隨眠永斷耶。有。謂具縛入正決
T1562_.29.0602a12: 定。於正住在苦類智時。若色界中四靜慮
T1562_.29.0602a13: 地同一繋縛如欲何過。此則善順約斷界貪
T1562_.29.0602a14: 建立遍知及沙門果。又順本論説。遍行因爲
T1562_.29.0602a15: 因能生自界染法。不爾經論理相違故。且引
T1562_.29.0602a16: 經文證四靜慮非同一繋。如契經言。彼作是
T1562_.29.0602a17: 思。我當安住尋伺寂靜第二定中。雖作是思
T1562_.29.0602a18: 而不能入。復作是念。何因何縁。我於此中心
T1562_.29.0602a19: 不能入。作是念已。便自了知。以我猶於尋伺
T1562_.29.0602a20: 過患未識未達。未見未知於無尋伺靜慮功
T1562_.29.0602a21: 徳。未能修習多修習故。於第二定心不能入。
T1562_.29.0602a22: 廣説乃至。我由住此數數發動尋伺倶行。諸
T1562_.29.0602a23: 想作意過患令起。今定應斷。乃至廣説。此中
T1562_.29.0602a24: 意顯。如越欲界。如是當越靜慮地等。下地所
T1562_.29.0602a25: 有諸想作意能障離染。及能退故。説爲過患
T1562_.29.0602a26: 非自地者。故知色界非一繋縛。又見過患能
T1562_.29.0602a27: 爲厭因。厭爲離因。離故解脱。若同一縛此
T1562_.29.0602a28: 應唐捐。又説尋等漸次息故。謂契經説。若瑜
T1562_.29.0602a29: 伽師入第二定尋伺便息。廣説乃至。得入無
T1562_.29.0602b01: 邊虚空處定色想便息。色界諸地若同一縛。
T1562_.29.0602b02: 諸瑜伽者。既無力能頓捨尋伺喜樂色想。以
T1562_.29.0602b03: 心怖怯極重擔故。應畢竟無捨尋等者。又説
T1562_.29.0602b04: 離喜斷樂言故。謂契經言。離喜斷樂非同一
T1562_.29.0602b05: 縛。欲界諸處有毛端量未得離貪。可説名爲
T1562_.29.0602b06: 全離欲繋。唯除已斷見所斷法。雖永未離
T1562_.29.0602b07: 修所斷貪而名離縛。非彼境故。色界諸地若
T1562_.29.0602b08: 同一縛。應有餘縛。離斷不成。此等名爲經相
T1562_.29.0602b09: 違故。次引論文證四靜慮非同一繋。如本論
T1562_.29.0602b10: 言。誰成樂根。謂生遍淨若生下地。若聖上
T1562_.29.0602b11: 生。誰於此不成。謂異生生上非下地法。生上
T1562_.29.0602b12: 地時。雖曰不成。而不由斷於同一縛。欲界等
T1562_.29.0602b13: 中不見如斯定成等理。然於本論説遍行因
T1562_.29.0602b14: 爲因能生自界染者。且就約界建立隨眠辯
T1562_.29.0602b15: 遍行因。故作是説。亦有本説生自地染。此
T1562_.29.0602b16: 等名爲論相違故。如何一繋與理相違。且與
T1562_.29.0602b17: 隨經理相違者。不應於二定説内等淨支。未
T1562_.29.0602b18: 斷尋伺倶諸煩惱濁故。又生第四靜慮有情。
T1562_.29.0602b19: 亦應成染尋伺喜樂。然契經説尋等息言。又
T1562_.29.0602b20: 契經言。離喜斷樂與隨本論理相違者。謂本
T1562_.29.0602b21: 論中説。第二等味相應定。能與初等味相應
T1562_.29.0602b22: 定。唯作二縁。謂増上縁及等無間。色界諸地
T1562_.29.0602b23: 若同一縛。諸上地貪於下地愛。亦應能作因
T1562_.29.0602b24: 及所縁。又除受生時。應爲等無間。又初定
T1562_.29.0602b25: 愛乃至應與第四定貪爲等無間。又應從初
T1562_.29.0602b26: 味定無間。乃至第四淨定現前。又除受生。應
T1562_.29.0602b27: 從第四淨定無間初味定起。如是上下等無
T1562_.29.0602b28: 間縁。展轉相生應立多難。又不應於第四業
T1562_.29.0602b29: 内。説四思能斷白白異熟業。又不應説上近
T1562_.29.0602c01: 分定能斷下惑。同一縛故。又得初定諸不還
T1562_.29.0602c02: 者。與得四定所斷應同。是故定應許上下地
T1562_.29.0602c03: 如界業惑因果皆殊。由理不同。一繋縛故。如
T1562_.29.0602c04: 前所説上界除瞋。以何因縁彼瞋非有。彼瞋
T1562_.29.0602c05: 隨眠事非有故。謂於苦受有瞋隨増。苦受彼
T1562_.29.0602c06: 無。故瞋非有。又瞋隨眠乾澁相故。謂此煩惱
T1562_.29.0602c07: 其相乾澁猶如風病。彼有情類由奢摩他潤
T1562_.29.0602c08: 滑相續。故彼無有乾澁相瞋。又彼非瞋異熟
T1562_.29.0602c09: 因故。謂瞋必感非愛異熟。上二界無諸非愛
T1562_.29.0602c10: 事。外無毒刺茅灰等縁。内無熱風癲癇等
T1562_.29.0602c11: 故。有説。彼無惱害事故。慈等善根所居處
T1562_.29.0602c12: 故。諸所攝受皆遠離故。有餘師説。瞋性躁
T1562_.29.0602c13: 急速可遠離。故瑜伽師離欲貪時即能止息。
T1562_.29.0602c14: 如不居穴諸乾澁垢。纔加洗拭速可遣除。分
T1562_.29.0602c15: 別論師作如是説。無九十八所立隨眠。經説
T1562_.29.0602c16: 隨眠唯有七故。謂契經説。若欲永斷七種隨
T1562_.29.0602c17: 眠。汝等從今應於我所勤修梵行。由此故知
T1562_.29.0602c18: 正理論者唯依自計立九十八隨眠。若離聖
T1562_.29.0602c19: 言依自計立。則應許有無量隨眠。無量有
T1562_.29.0602c20: 情身中轉故。今觀具壽於聖教理不能審諦。
T1562_.29.0602c21: 如實觀察於此所立理教極成。隨眠數中能
T1562_.29.0602c22: 固非撥。且非彼所引七隨眠經有證定數能
T1562_.29.0602c23: 非了義故謂餘經言。若欲於色厭離欲滅
T1562_.29.0602c24: 解脱者。應於我所勤修梵行。乃至於識説亦
T1562_.29.0602c25: 如是。此經唯説欲斷隨眠。應於我所勤修梵
T1562_.29.0602c26: 行。故知此經非了義説。又於餘處亦有唯依
T1562_.29.0602c27: 欲離一界染。一隨眠少分説。應於我所勤修
T1562_.29.0602c28: 梵行言如契經言。若於樂受欲永害貪隨眠
T1562_.29.0602c29: 應於我所勤修梵行。又契經言。若於苦受欲
T1562_.29.0603a01: 永害瞋隨眠。應於我所勤修梵行。豈以彼經
T1562_.29.0603a02: 所説極少便應非撥説七隨眠。故知此經文
T1562_.29.0603a03: 同彼非了義。今應詳*辯。此契經中欲斷七
T1562_.29.0603a04: 隨眠應修梵行。意謂此經意爲顯隨眠種類
T1562_.29.0603a05: 有殊故標七數。如契經説。法有二種。非離
T1562_.29.0603a06: 二種別有餘法。豈由此不許説十八界耶。然
T1562_.29.0603a07: 意類中説餘六界。故二十八互不相違。又如
T1562_.29.0603a08: 經中説蓋有五。非無明體非蓋所攝。經説無
T1562_.29.0603a09: 明能覆蓋故。又即五蓋餘經説十。如契經説。
T1562_.29.0603a10: 苾芻當知。貪欲蓋體差別有二。一内二外。乃
T1562_.29.0603a11: 至廣説。又如經説。由四因故大地振動非無
T1562_.29.0603a12: 餘因。又如經言。世有三法宜應開發。然有説
T1562_.29.0603a13: 四。又如經言。諦唯有一更無第二。然爲梵志
T1562_.29.0603a14: 説諦有三及説四等。又如經説智有二種。謂
T1562_.29.0603a15: 盡無生非無餘智。又如經説。心有二種謂善
T1562_.29.0603a16: 不善。非無無記。如是等類無量契經佛順機
T1562_.29.0603a17: 宜説意各別。不能了達聖教理趣。唯計損壞
T1562_.29.0603a18: 他宗爲徳。此類豈能逮善説果。如世尊告鄔
T1562_.29.0603a19: 陀夷言。若於如來異門所説。一切一切物一
T1562_.29.0603a20: 切一切種。不欲於中求解義者。汝應知彼於
T1562_.29.0603a21: 聖教中求鬪諍住。乃至廣説。又彼所説則應
T1562_.29.0603a22: 許有無量隨眠。許亦何失。約依身別數無
T1562_.29.0603a23: 量故。然就體類分別隨眠但成六種。此六約
T1562_.29.0603a24: 門異成十六。或十或二十八或三十六。或七
T1562_.29.0603a25: 十四或九十八。謂佛處處約界行部諸門差
T1562_.29.0603a26: 別顯示隨眠。正理論師隨佛所説約界等異
T1562_.29.0603a27: 立九十八隨眠。且諸隨眠體類有六。謂貪瞋
T1562_.29.0603a28: 慢無明見疑。體類別故如前已辨。以薄伽梵
T1562_.29.0603a29: 於契經中説三界貪總名愛結故知體類唯六
T1562_.29.0603b01: 隨眠。即六隨眠約界差別世尊且説貪分二
T1562_.29.0603b02: 種。謂欲有貪隨眠異故。由貪差別可類解餘。
T1562_.29.0603b03: 爲顯隨眠定不定界各成二故作如是説。然
T1562_.29.0603b04: 唯説貪界差別者。以多處説貪爲首故。謂諸
T1562_.29.0603b05: 建立煩惱教中。處處説貪以爲上首。如説九
T1562_.29.0603b06: 結三不善根五蓋。上分三業道縛業縁集等
T1562_.29.0603b07: 無量。契經以貪隨眠是生死本故。於諸處多
T1562_.29.0603b08: 説在初。既説最初分爲二種。由此類顯餘亦
T1562_.29.0603b09: 應然。然不可説瞋亦約界分二。由欲有貪顯
T1562_.29.0603b10: 餘差別。此非如慢等説上亦有故。由如是教
T1562_.29.0603b11: 已顯隨眠。隨其所應定散界別。佛餘處復約
T1562_.29.0603b12: 有貪異門。顯定界隨眠亦有差別。謂世尊説
T1562_.29.0603b13: 上分結中色無色貪別立爲二。由貪差別可
T1562_.29.0603b14: 類解餘。爲顯隨眠。於諸定界色無色異故作
T1562_.29.0603b15: 是説。然非上分結唯修所斷故。則唯修所斷
T1562_.29.0603b16: 有貪界。有別見所斷惑。與修所斷種類既同。
T1562_.29.0603b17: 必亦異故前總顯示見修所斷定散界別。今
T1562_.29.0603b18: 別顯示唯修所斷色無色殊。以無漏道如是
T1562_.29.0603b19: 斷故。謂色無色見所斷貪同一對治。修所斷
T1562_.29.0603b20: 各別對治。故於定界見所斷貪不顯界別。
T1562_.29.0603b21: 修所斷貪則顯界別。如是別引二經證貪有
T1562_.29.0603b22: 三界殊。顯餘亦別。今復總引一經爲證。如契
T1562_.29.0603b23: 經言。愛有三種。一欲愛。二色愛。三無色愛。
T1562_.29.0603b24: 由愛差別可類解餘。爲顯隨眠欲色無色界
T1562_.29.0603b25: 差別故作如是説。已擧聖教證諸隨眠界有
T1562_.29.0603b26: 差別理亦有異。謂有一類補特伽羅。於欲界
T1562_.29.0603b27: 法總得離繋非色無色。彼由斷此諸隨眠故
T1562_.29.0603b28: 不欲界生。此所斷隨眠應知欲界繋。色無色
T1562_.29.0603b29: 界類此應知。是故隨眠由聖教理。界定有異
T1562_.29.0603c01: 數成十六。已顯界別。行異云何。即六隨眠見
T1562_.29.0603c02: 由行異。世尊處處説見有五。有身見等如前
T1562_.29.0603c03: 已列。故六隨眠約行有異敷積成十如前已
T1562_.29.0603c04: *辨。行界合分成二十八。已顯行別。部異云
T1562_.29.0603c05: 何。部謂隨眠約別對治。謂有一類由見苦斷。
T1562_.29.0603c06: 有由見集滅道亦然。有由後時隨於一智數
T1562_.29.0603c07: 數修習増勝故斷。若異此者立四諦見及後
T1562_.29.0603c08: 果智則爲唐捐。然見道中於四聖諦必漸現
T1562_.29.0603c09: 觀如後當辯。如是五部決定差別。佛於經中
T1562_.29.0603c10: 自正顯示。如世尊言
T1562_.29.0603c11:     我昔與汝等 渉生死長途
T1562_.29.0603c12:     由不能如實 見四聖諦故
T1562_.29.0603c13:     若能見四諦 永斷諸有縛
T1562_.29.0603c14:     則生死都滅 便無後諸有
T1562_.29.0603c15: 此中若能見四諦者。顯斷見四諦所斷四無
T1562_.29.0603c16: 明。復言永斷諸有縛者。顯斷修道所斷無明。
T1562_.29.0603c17: 豈不此中有縛説愛。如何引證五部無明。此
T1562_.29.0603c18: 中無明不説成故。謂諸世間無有一物愛結
T1562_.29.0603c19: 所繋非無明者。但修所斷許有愛結有無明
T1562_.29.0603c20: 結豈更須成非不愚癡有愛生故。復有別證
T1562_.29.0603c21: 顯諸煩惱諸部差別。如契經言。於苦無智於
T1562_.29.0603c22: 集無智於滅無智於道無智。此中總收前際
T1562_.29.0603c23: 愚等。約四諦境立四無智。應知此處以無明
T1562_.29.0603c24: 聲顯一切隨眠。如縁起中*辯。故諸煩惱有部
T1562_.29.0603c25: 差別。然非無明有五部故。類顯餘惑皆有五
T1562_.29.0603c26: 部。以餘煩惱有遮説故。謂世尊説永斷見疑
T1562_.29.0603c27: 得預流果。由此爲證遮見及疑是修所斷。又
T1562_.29.0603c28: 經但説。斷往惡趣。貪瞋癡慢得預流果。故預
T1562_.29.0603c29: 流果無見及疑。有修所斷貪瞋癡慢。由此爲
T1562_.29.0604a01: 證知六隨眠約部不同成二十八。部行合分
T1562_.29.0604a02: 成三十六。部界合分成七十四。約部行界總
T1562_.29.0604a03: 分隨眠成九十八如前已*辨。故對法者隨佛
T1562_.29.0604a04: 聖教。推求正理分別隨眠。立九十八不可傾
T1562_.29.0604a05: 動。然彼朽昧上座復言。雖經非無所引名相。
T1562_.29.0604a06: 而曾無處説此隨眠。是見苦所斷乃至修所
T1562_.29.0604a07: 斷。今應徴詰入見道時。已見苦諦未見集等。
T1562_.29.0604a08: 爲有現起見所斷惑。而言未拔彼隨眠耶不
T1562_.29.0604a09: 爾何煩張戲論網。又如汝執煩惱相縁。不見
T1562_.29.0604a10: 所縁而得永斷。如是煩惱雖縁三諦。見苦諦
T1562_.29.0604a11: 時何妨頓斷。然有徴難。若見苦時便能頓斷
T1562_.29.0604a12: 見所斷惑。見後三諦應無用者。理亦不然。彼
T1562_.29.0604a13: 於此位。不求見集等。不欲斷隨眠。然由先智
T1562_.29.0604a14: 展轉引發。法爾次第見於集等。若不爾者。現
T1562_.29.0604a15: 觀中間求見等心應爲間雜。又曾無處佛説
T1562_.29.0604a16: 隨眠有九十八。若有應説佛有説處。我則信
T1562_.29.0604a17: 受上座如是徴詰隨眠。巨細推尋未爲切中。
T1562_.29.0604a18: 且先已*辨。佛於經中説諸隨眠見苦斷等。謂
T1562_.29.0604a19: 契經説。不見四諦久渉生死。見便都滅。如
T1562_.29.0604a20: 何可説佛曾無處。説有隨眠見苦斷等。又説
T1562_.29.0604a21: 於苦等有四無智。如何四無智唯見苦斷。故
T1562_.29.0604a22: 知定有五部隨眠。又彼詰言。已見苦諦未見
T1562_.29.0604a23: 集等。爲有現起見所斷惑。而言未拔彼隨眠
T1562_.29.0604a24: 者。此甚浮詞。未見苦時見苦斷惑亦不現起。
T1562_.29.0604a25: 應言已拔。則不應説見苦時斷。若未見苦既
T1562_.29.0604a26: 不能拔見苦所斷一切隨眠。餘亦應然。未見
T1562_.29.0604a27: 集等亦不能斷彼所斷得。能治彼得道未生
T1562_.29.0604a28: 故。或彼應*辯二差別因。何故隨眠等不現
T1562_.29.0604a29: 起。而一未拔餘已拔耶。故彼所詰有言無理。
T1562_.29.0604b01: 又言。如汝煩惱相縁不見所縁而得永斷。如
T1562_.29.0604b02: 是煩惱雖縁三諦。見苦諦時容頓斷者非我
T1562_.29.0604b03: 宗許。諸煩惱相縁皆不見所縁而得永斷。雖
T1562_.29.0604b04: 見滅道所斷惑中。有漏縁隨眠不見所縁斷。
T1562_.29.0604b05: 而彼煩惱依滅道生。明無漏縁諸煩惱起。是
T1562_.29.0604b06: 彼煩惱所長養故。義説亦名迷於滅道。故是
T1562_.29.0604b07: 縁彼道力所滅。非縁三諦所有隨眠。有苦等
T1562_.29.0604b08: 中計爲樂等。亦無明託迷苦惑生。寧見苦
T1562_.29.0604b09: 時彼便頓斷。故彼引此例彼不齊。又彼所言
T1562_.29.0604b10: 彼於此位。不求見集等。不欲斷隨眠。然由先
T1562_.29.0604b11: 智展轉引發。法爾次第見集等者。此亦無理。
T1562_.29.0604b12: 彼於此位亦不求見苦不欲斷隨眠。然由先
T1562_.29.0604b13: 時煖等位智。展轉引發法爾見苦。爾時應不
T1562_.29.0604b14: 斷見苦斷隨眠。此既斷隨眠見餘亦應爾。又
T1562_.29.0604b15: 非我等説現觀時。起加行心求見求斷。然我
T1562_.29.0604b16: 亦説現觀位中。於見集等離別加行。但由先
T1562_.29.0604b17: 智展轉引發法爾次第見於集等。即於見時
T1562_.29.0604b18: 有斷有證。深成有用非類汝宗。若謂定無
T1562_.29.0604b19: 見餘三諦所斷煩惱。則見集等習彼境智應
T1562_.29.0604b20: 全無用。大師説此豈不唐捐。法爾自應能見
T1562_.29.0604b21: 集等。佛但應説習見苦智。又四聖諦其相不
T1562_.29.0604b22: 同。如何解餘諦斷迷餘諦惑。故非見苦頓
T1562_.29.0604b23: 斷隨眠。又彼所説曾無有處。佛説隨眠有
T1562_.29.0604b24: 九十八。若有應説佛有説處我則信者。此
T1562_.29.0604b25: 亦不然。我不見汝曹有信佛教相。以我先
T1562_.29.0604b26: 據聖教正理。建立隨眠有九十八。汝等都無
T1562_.29.0604b27: 信受心故。又復汝等具吉祥倫。今時何從
T1562_.29.0604b28: 逮殊勝智。知曾無處佛説隨眠。行部界殊有
T1562_.29.0604b29: 九十八。傳聞増一阿笈摩中從一法増乃至
T1562_.29.0604c01: 百法。佛滅度後此土有情。内慧念命日日損
T1562_.29.0604c02: 減。外藥草等味勢熟徳漸漸衰退功能尠少。
T1562_.29.0604c03: 人多爲惡事業牽纒。豈能具持如來聖教。故
T1562_.29.0604c04: 今増一阿笈摩中。唯從一増至十法在。於中
T1562_.29.0604c05: 猶有多分零落。況於過十能有受持。故知經
T1562_.29.0604c06: 中説隨眠處。定有具説九十八文。如是傳聞
T1562_.29.0604c07: 理必應爾。故佛於彼十應經中説甚深經漸
T1562_.29.0604c08: 當隱沒乃至最後隱沒無餘又自古來諸聖造
T1562_.29.0604c09: 論。處處皆説有九十八隨眠。兼有明文釋有
T1562_.29.0604c10: 理趣。故知根本阿笈摩中。定有誠文標此名
T1562_.29.0604c11: 數。今更略引諸阿笈摩。證多契經今已隱沒。
T1562_.29.0604c12: 如佛於彼婆拕梨經告婆拕梨。我於往昔
T1562_.29.0604c13: 爲苾芻衆。宣説少年賢良馬法。爾時汝類於
T1562_.29.0604c14: 此法門少不實有。彼經今者已沒不現。又佛
T1562_.29.0604c15: 於彼苦蘊經中。爲釋種大名説。我於往昔一
T1562_.29.0604c16: 時住在王舍大城遊廣脇山。見諸離繋皆高
T1562_.29.0604c17: 擧手。自苦求常。便告之言。乃至廣説。彼經
T1562_.29.0604c18: 今者已沒不現。又彼慶喜大空經中作如是
T1562_.29.0604c19: 言。我於往昔佛一時住釋種大城。居彼所營
T1562_.29.0604c20: 大客館内。時告我曰。汝阿難陀。我所住空汝
T1562_.29.0604c21: 欲知不。我便請問。佛爲我説。我尋解佛所
T1562_.29.0604c22: 説義趣。彼經今者亦已隱沒。又佛於彼鄔
T1562_.29.0604c23: 陀夷經作如是言。我於往昔説有四受更代
T1562_.29.0604c24: 現前。彼經今時亦已隱沒。又薄伽梵於他經
T1562_.29.0604c25: 中作如是言。我於往昔一時住在王舍大城
T1562_.29.0604c26: 遊於山谷。時有衆多出家外道。來至我所請
T1562_.29.0604c27: 問我義。乃至廣説。彼經今者亦沒不現。又
T1562_.29.0604c28: 佛於彼出愛王經告言。大王。我憶往昔曾作
T1562_.29.0604c29: 是説。非去來今有諸沙門婆羅門等。於一切
T1562_.29.0605a01: 法頓見頓知。能頓見知無有是處。彼經今者
T1562_.29.0605a02: 亦已隱沒。又雨相外道於瞿博迦經作如是
T1562_.29.0605a03: 言。我憶往昔曾見釋氏喬答摩尊。住那地迦
T1562_.29.0605a04: 城郡市迦林内。讃靜慮等一切法門。彼經今
T1562_.29.0605a05: 時亦沒不現。又彼慶喜於滿經中言。我幼時
T1562_.29.0605a06: 見滿慈子。爲衆廣説甚深法門。彼經今時亦
T1562_.29.0605a07: 已隱沒。又佛於彼藍薄迦經作如是言。我於
T1562_.29.0605a08: 往昔一時曾告五苾芻言。我未出家恒樂觀
T1562_.29.0605a09: 察居家迫迮多諸過患。應速厭離。乃至廣説。
T1562_.29.0605a10: 彼經今者亦沒不現。又彼聖者護國經中。彼
T1562_.29.0605a11: 言。大王。有四厭道。唯薄伽梵正見正知。雖諸
T1562_.29.0605a12: 如來應正等覺曾廣宣説。而諸世間不能精
T1562_.29.0605a13: 勤修厭離行。當知定是竭愛馱娑。彼經今時
T1562_.29.0605a14: 亦已隱沒。又給孤獨於趣經中言。我曾於薄
T1562_.29.0605a15: 伽梵所親聞親受如是法門。若有有情施園
T1562_.29.0605a16: 林等。由此因力身壞命終。生於天中受妙快
T1562_.29.0605a17: 樂。廣説乃至。法施爲因。彼經今時亦沒不現。
T1562_.29.0605a18: 又彼慶喜涅槃經中白無滅言。我曾佛所親
T1562_.29.0605a19: 聞親受如是法門。佛世尊依無動寂靜第四
T1562_.29.0605a20: 靜慮明眼涅槃。彼經今時亦已隱沒。有如是
T1562_.29.0605a21: 等無量契經。皆於今時隱沒不現。本所結集
T1562_.29.0605a22: 多分凋零。上座何容輒作是説。佛曾無處説
T1562_.29.0605a23: 九十八隨眠。已*辯隨眠差別理趣。本所説義
T1562_.29.0605a24: 今次應*辯。前説八十八見所斷等。此見修
T1562_.29.0605a25: 所斷爲定爾耶。不爾。云何。頌曰
T1562_.29.0605a26:     忍所害隨眠 有頂唯見斷
T1562_.29.0605a27:     餘通見修斷 智所害唯修
T1562_.29.0605a28: 論曰。於忍所害諸隨眠中。有頂地攝唯見所
T1562_.29.0605a29: 斷。唯類智忍方能斷故。餘八地攝通見修斷。
T1562_.29.0605b01: 謂聖者斷唯見非修。法類智忍如應斷故。若
T1562_.29.0605b02: 異生斷唯修非見。數習世俗智所斷故。智所
T1562_.29.0605b03: 害諸隨眠。一切地攝唯修所斷。以諸聖者及
T1562_.29.0605b04: 諸異生。如其所應皆由數習無漏世俗智所
T1562_.29.0605b05: 斷故。頌言餘通見修斷者。此言不説義准可
T1562_.29.0605b06: 知。云何可知。由前後故。謂前別説忍所害
T1562_.29.0605b07: 隨眠有頂唯見斷。後復總説智所害唯修。餘
T1562_.29.0605b08: 准知故。令義顯故正説無失。有餘師説。
T1562_.29.0605b09: 外道諸仙不能伏斷見所斷惑。如大分別諸
T1562_.29.0605b10: 業契經。説離欲貪諸外道類。有縁欲界邪見
T1562_.29.0605b11: 現行。及梵網經亦説彼類。有縁欲界諸見現
T1562_.29.0605b12: 行。謂於前際分別論者有執全常。有執一分。
T1562_.29.0605b13: 有執諸法無因生等。非色界惑縁欲界生。於
T1562_.29.0605b14: 欲界境已離貪故。定是欲界諸見未斷。此説
T1562_.29.0605b15: 不然。見修所斷皆能連續欲界生故。雖斷一
T1562_.29.0605b16: 分餘分亦應續自界生如預流等。然諸外道
T1562_.29.0605b17: 亦有乃至生有頂天。彼有欲界煩惱現行必
T1562_.29.0605b18: 不應理。又有何理彼諸外仙。由斷修惑名離
T1562_.29.0605b19: 欲者。非由不斷見所斷惑亦説名爲不離欲
T1562_.29.0605b20: 者。又先因釋能安隱經。已顯如斯所説理趣。
T1562_.29.0605b21: 故彼所引二種契經。與理相違成不了義。毘
T1562_.29.0605b22: 婆沙者釋彼經言。彼起見時從離欲暫退。猶
T1562_.29.0605b23: 如天授暫退已還得。若唯二十八定見所斷。
T1562_.29.0605b24: 何縁處處經説八十八耶。彼文遍依次第者
T1562_.29.0605b25: 説。此據盡理故不相違。又彼意明聖道用勝。
T1562_.29.0605b26: 又設先離下八地貪。要由見道起無漏得。得
T1562_.29.0605b27: 彼擇滅故説無過。見修所斷異相云何。若由
T1562_.29.0605b28: 唯見慧所斷惑名見所斷。若由見智慧所斷
T1562_.29.0605b29: 惑名修所斷。如是若由一品頓斷。若由九品
T1562_.29.0605c01: 漸漸而斷。若聖斷已畢竟不退。若聖斷已或
T1562_.29.0605c02: 退不退。若斷容證四三二果。若斷容證三二
T1562_.29.0605c03: 一果。若聖斷時彼非擇滅。必定應在擇滅前
T1562_.29.0605c04: 證。若前或後或倶時證。如是等類異相衆
T1562_.29.0605c05:
T1562_.29.0605c06: *説一切有部順正理論*卷第四十六
T1562_.29.0605c07:
T1562_.29.0605c08:
T1562_.29.0605c09:
T1562_.29.0605c10:
T1562_.29.0605c11: 阿毘達磨順正理論卷第四十七
T1562_.29.0605c12:   尊者衆賢造
T1562_.29.0605c13:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0605c14:   *辯隨眠品第五之三
T1562_.29.0605c15: 如前所辯六隨眠中。由行有殊見分爲五。名
T1562_.29.0605c16: 先已列。自體如何。頌曰
T1562_.29.0605c17:     我我所斷常 撥無劣謂勝
T1562_.29.0605c18:     非因道妄謂 是五見自體
T1562_.29.0605c19: 論曰。由因教力有諸愚夫。五取蘊中執我我
T1562_.29.0605c20: 所。此見名爲薩迦耶見。有故名薩。聚謂迦
T1562_.29.0605c21: 耶。即是和合積聚爲義。迦耶即薩名薩迦耶。
T1562_.29.0605c22: 即是實有非一爲義。此見執我。然我實無。勿
T1562_.29.0605c23: 無所縁而起此見。故於見境立以有聲。復恐
T1562_.29.0605c24: 因斯執有是我。爲遮彼執復立身聲。謂執我
T1562_.29.0605c25: 者於一相續。或多相續計有一我。此皆非身。
T1562_.29.0605c26: 身非一故。由如是見縁薩迦耶。故説名爲薩
T1562_.29.0605c27: 迦耶見。即是唯縁五取蘊義。如契經説。苾芻
T1562_.29.0605c28: 當知世間沙門。婆羅門等諸有執我等。隨觀
T1562_.29.0605c29: 見一切。唯於五取蘊起。由此但於我我所見。
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