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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_.29.0657a01: 法斷。諸先離欲若依根本入見諦者。後三類
T1562_.29.0657a02: 忍正滅位中。隨其所應彼先所斷。色無色界
T1562_.29.0657a03: 見斷法斷。彼欲見修所斷法斷。於一切位非
T1562_.29.0657a04: 將得斷先已得故。非將得遍知此非彼治故。
T1562_.29.0657a05: 若依未至入見諦者。三法類忍正滅位中。隨
T1562_.29.0657a06: 其所應彼先所斷。欲色無色見斷法斷。於修
T1562_.29.0657a07: 道位離欲界染第九無間正滅位中。三界見
T1562_.29.0657a08: 斷及欲八品修斷法斷。離第四定第九無間
T1562_.29.0657a09: 滅位中。前三九品第四八品。先離色者
T1562_.29.0657a10: 四地九品修斷法斷。金剛喩定正滅位中。一
T1562_.29.0657a11: 切前位所斷法斷。或將得斷亦將得遍知。謂
T1562_.29.0657a12: 諸位中將所得斷。亦於彼斷將立遍知。此諸
T1562_.29.0657a13: 位言顯無間道。自所斷法斷將得遍知名。如
T1562_.29.0657a14: 未離欲入見諦者。於集法忍正滅位中。欲界
T1562_.29.0657a15: 見集所斷法斷。於集類忍正滅位中。二界見
T1562_.29.0657a16: 集所斷法斷。如是乃至於道類忍正滅位中。
T1562_.29.0657a17: 二界見道所斷法斷。諸先離染入見諦者如
T1562_.29.0657a18: 應當思。修道位中於離欲界。第四靜慮有
T1562_.29.0657a19: 頂染時。第九無間所斷法斷。或非將得斷非
T1562_.29.0657a20: 將得遍知。謂除如前所説諸相。何故不還阿
T1562_.29.0657a21: 羅漢果。總集諸斷立一遍知。頌曰
T1562_.29.0657a22:     越界得果故 二處集遍知
T1562_.29.0657a23: 論曰。具二縁故於所得斷。總集建立爲一遍
T1562_.29.0657a24: 知。一者越界。二者得果。所言集者是合一
T1562_.29.0657a25: 義。若於無色分離染故得預流果。全離染故
T1562_.29.0657a26: 得阿羅漢。若於欲界分離染故得一來果。全
T1562_.29.0657a27: 離染故得不還果。若於色界分離全離倶不
T1562_.29.0657a28: 得果。唯於二處具足二縁。謂得果時亦即越
T1562_.29.0657a29: 界故。阿羅漢及不還果。集所得斷立一遍知。
T1562_.29.0657b01: 爾時總起一味得故。餘二果時得雖一味而
T1562_.29.0657b02: 未越界。色愛盡時雖是越界無一味得故。於
T1562_.29.0657b03: 彼位不集遍知。要具二縁方總集故。誰捨誰
T1562_.29.0657b04: 得幾種遍知。頌曰
T1562_.29.0657b05:     捨一二五六 得亦然除五
T1562_.29.0657b06: 論曰。言捨一者謂從無學及色愛盡。全離欲
T1562_.29.0657b07: 退。言捨二者謂諸不還。從色愛盡起欲纒退。
T1562_.29.0657b08: 及彼獲得阿羅漢時。諸先離欲依根本定。入
T1562_.29.0657b09: 見諦者道類忍時。言捨五者經主釋言。謂先
T1562_.29.0657b10: 離欲道類智位。此但應説道類忍時。道類智
T1562_.29.0657b11: 時彼已捨故。夫言得捨據將説故。又應簡言
T1562_.29.0657b12: 依未至定入見諦者。若依根本入見諦者。於
T1562_.29.0657b13: 欲界斷不得無漏離繋得故。不得欲界見斷
T1562_.29.0657b14: 法斷三種遍知。非先不得可言今捨。言捨六
T1562_.29.0657b15: 者謂未離欲所有聖者。得不還時。得亦然者
T1562_.29.0657b16: 謂有得一得二得六。言得一者謂勝進位。集
T1562_.29.0657b17: 類忍等九種位中。及從無色起色纒退。言
T1562_.29.0657b18: 得二者。謂從無學起無色界諸纒退時。言得
T1562_.29.0657b19: 六者。謂不還退無得五者理無容故。謂先離
T1562_.29.0657b20: 欲依未至定入見諦者。道類忍時捨五遍知
T1562_.29.0657b21: 得不還果。此果若退可得五遍知。此退既無
T1562_.29.0657b22: 故無容得五。豈不勝進得聖果時。於諸無爲
T1562_.29.0657b23: 更起勝得乍可名得。寧捨遍知約斷實然恒
T1562_.29.0657b24: 成就故。但今且據九遍知中。若得異名本名
T1562_.29.0657b25: 便失。説名爲捨亦無有過
T1562_.29.0657b26: *説一切有部順正理論*卷第五十六
T1562_.29.0657b27:
T1562_.29.0657b28:
T1562_.29.0657b29:
T1562_.29.0657c01:
T1562_.29.0657c02:
T1562_.29.0657c03: 阿毘達磨順正理論卷第五十七
T1562_.29.0657c04:   尊者衆賢造
T1562_.29.0657c05:  *三藏法師玄奘奉  詔譯 
T1562_.29.0657c06:   *辯賢聖品第六之一
T1562_.29.0657c07: 如是已辯隨眠等性。雖有無量。總建立爲三
T1562_.29.0657c08: 界五部隨眠等斷。隨所繋事雖亦無量。就勝
T1562_.29.0657c09: 位立九種遍知。然斷必由道力故得。此所由
T1562_.29.0657c10: 道其相云何。頌曰
T1562_.29.0657c11:     已説煩惱斷 由見諦修故
T1562_.29.0657c12:     見道唯無漏 修道通二種
T1562_.29.0657c13: 論曰。世尊唯説煩惱有二。一見所斷。二修
T1562_.29.0657c14: 所斷。如契經言諸漏有二。謂有諸漏是見所
T1562_.29.0657c15: 斷。或有諸漏是修所斷。然諸論中開二爲五。
T1562_.29.0657c16: 即五所斷如先已説。先何處説。謂先頌言欲
T1562_.29.0657c17: 見苦等斷十七七八四。彼二頌中已具分
T1562_.29.0657c18: 別。然就略攝唯二如經。斷彼但由見修道故。
T1562_.29.0657c19: 道唯無漏亦有漏耶。見道應知唯是無漏。修
T1562_.29.0657c20: 道通二此中問答。倶不應説前已説故。謂前
T1562_.29.0657c21: 説忍所害隨眠。有頂地攝唯見斷等。彼言已
T1562_.29.0657c22: 顯有頂見修所斷隨眠。如其次第唯聖見道。
T1562_.29.0657c23: 修道所斷下八地攝。見斷隨眠聖見道斷凡
T1562_.29.0657c24: 修道斷。修斷聖凡倶修道斷。既説見道唯依
T1562_.29.0657c25: 聖身。豈不已成唯是無漏。既説修道通依凡
T1562_.29.0657c26: 聖身。豈不已成通有漏無漏。是則今説義不
T1562_.29.0657c27: 異前。由此不應造頌再説。説已復説成無用
T1562_.29.0657c28: 故。所説見道唯無漏因。謂一刹那斷九品故。
T1562_.29.0657c29: 此因非證有漏亦能一刹那中斷五部故豈能
T1562_.29.0658a01: 頓斷便無漏攝。如向所言由見諦故。此所見
T1562_.29.0658a02: 諦其相云何。頌曰
T1562_.29.0658a03:     諦四名已説 謂苦集滅道
T1562_.29.0658a04:     彼自體亦然 次第隨現觀
T1562_.29.0658a05: 論曰。佛於經中説諦有四。一苦二集三滅四
T1562_.29.0658a06: 道。於此論中亦先已説。於何處説謂初品中。
T1562_.29.0658a07: 分別有漏無漏法處。彼如何説謂彼頌言。及
T1562_.29.0658a08: 苦集世間此説苦集諦。擇滅謂離繋此説滅
T1562_.29.0658a09: 諦。無漏謂聖道此説道諦。如是彼處已顯諦
T1562_.29.0658a10: 名。應知彼文亦已顯體。謂除聖道餘有爲法。
T1562_.29.0658a11: 爲果性邊皆名苦諦。爲因性邊皆名集諦。物
T1562_.29.0658a12: 雖無異數分無失。依彼建立現觀位中。諸忍
T1562_.29.0658a13: 智等行相別故。如四正斷出離尋等。擇滅無
T1562_.29.0658a14: 爲名爲滅諦。學無學法皆名道諦。有説名色
T1562_.29.0658a15: 名爲苦諦。以五取蘊爲其體故。唯業煩惱名
T1562_.29.0658a16: 爲集諦。由煩惱力能繋縛心。令屬餘趣由業
T1562_.29.0658a17: 力故。能令自體差別而生。唯煩惱滅名爲滅
T1562_.29.0658a18: 諦。由煩惱滅故於色等解脱。唯觀與止名爲
T1562_.29.0658a19: 道諦。此二攝受諸聖道故。此非諦相別意説
T1562_.29.0658a20: 故。謂説法者爲應時機。勝解堪能分位差別。
T1562_.29.0658a21: 依別意趣密作是言。非謂此文依諦相説。善
T1562_.29.0658a22: 對法者勿執此文。有餘復言唯八苦相。是苦
T1562_.29.0658a23: 是苦諦除此所餘。諸有漏法是苦非苦諦。唯
T1562_.29.0658a24: 順後有愛是集是集諦。餘愛餘有漏是集非
T1562_.29.0658a25: 集諦。唯順後有愛。滅是滅是滅諦。餘愛餘有
T1562_.29.0658a26: 漏滅是滅非滅諦。唯有學八道支是道是道
T1562_.29.0658a27: 諦。餘有學無學全是道非道諦。此説違教及
T1562_.29.0658a28: 違正理。經説有漏法皆是苦諦故。謂諸有漏
T1562_.29.0658a29: 皆取蘊攝。佛説取蘊名爲苦諦。云何知然。略
T1562_.29.0658b01: 説一切五取蘊苦契經説故。又説有苦非苦諦
T1562_.29.0658b02: 言於理有闕相無別故。又彼何縁不作是執。
T1562_.29.0658b03: 有眼等是色非色蘊。有青等是色非色處。然
T1562_.29.0658b04: 此倶名身非身。念住境既不可爾故理有闕。
T1562_.29.0658b05: 又愛非苦諦與至教相違。如説云何苦滅聖
T1562_.29.0658b06: 諦。謂即諸愛究竟斷盡。非愛自性苦諦不攝。
T1562_.29.0658b07: 可愛斷盡名苦滅諦。若謂諸愛是衆苦因故。
T1562_.29.0658b08: 愛斷盡時説衆苦皆滅此亦無失。許殊勝苦
T1562_.29.0658b09: 得永斷時衆苦滅故。如取蘊一分得永斷盡
T1562_.29.0658b10: 時。可説一切取蘊皆滅。如説於色應斷貪欲。
T1562_.29.0658b11: 貪欲斷時便名色斷。乃至於識説亦如是。
T1562_.29.0658b12: 有何理決定説愛非苦諦攝。若謂經言是集
T1562_.29.0658b13: 故者有太過失。如説道諦名趣苦滅。應不能
T1562_.29.0658b14: 斷集執義如言故。又詳至教意愛亦苦諦攝。
T1562_.29.0658b15: 如契經中問見諦者。汝於眼觸所生諸愛。復
T1562_.29.0658b16: 等隨觀見爲我我所不。彼便答言不爾大徳。
T1562_.29.0658b17: 又伽他言未如實見苦便見彼爲我。乃至廣
T1562_.29.0658b18: 説。頌顯身見唯見苦所斷。前經顯愛爲身見
T1562_.29.0658b19: 所縁。故知契經意許愛苦諦攝。又説愛之集
T1562_.29.0658b20: 應如實了知。若愛定非苦諦攝者。則愛唯是
T1562_.29.0658b21: 苦果之集。如何復勸知愛之因。愛既有因
T1562_.29.0658b22: 故亦是果。既亦是果亦苦諦攝。故有漏法爲
T1562_.29.0658b23: 果性邊。皆是苦諦理善成立。諸有漏法爲因
T1562_.29.0658b24: 性邊。皆集諦攝非唯是愛。以契經説是應斷
T1562_.29.0658b25: 故。謂世尊言集諦應斷。復作是説苾芻當知。
T1562_.29.0658b26: 若有於色乃至於識。未達未遍知未斷未離
T1562_.29.0658b27: 染。彼定不能永盡衆苦。既於五蘊皆説斷
T1562_.29.0658b28: 言。故非唯愛是集諦攝。此非誠證以愛斷時
T1562_.29.0658b29: 假於色等説斷言故。如説於色應斷貪欲。貪
T1562_.29.0658c01: 欲斷時便名色斷。乃至於識説亦如是。此是
T1562_.29.0658c02: 誠證所以者何。愛雖行蘊攝而是集諦故。豈
T1562_.29.0658c03: 説於行應斷貪欲。便謂愛體非集諦收故。雖
T1562_.29.0658c04: 於彼説應斷貪色等無妨是集諦攝。又應斷
T1562_.29.0658c05: 言無簡別故。謂色等蘊若自體斷。若於彼
T1562_.29.0658c06: 體能縁愛斷。皆可於彼説應斷言。契經復言
T1562_.29.0658c07: 集諦應斷。故五取蘊爲因性邊。皆集諦攝法
T1562_.29.0658c08: 相似故。又説眼等是因性故。如經説眼爲因
T1562_.29.0658c09: 色爲縁生眼識。眼識既是苦諦自性。所言因
T1562_.29.0658c10: 者是集異名。義准識因是集諦攝由此證眼
T1562_.29.0658c11: 等是集諦理成。又於一物説苦集故。謂契經
T1562_.29.0658c12: 言生等是苦。復言生集故老死集。又契經説
T1562_.29.0658c13: 如實了知。此是老死此老死集。故知苦集一
T1562_.29.0658c14: 物分二。不可説言此經所説。雖名苦集非苦
T1562_.29.0658c15: 集諦。此依異門説聖諦故。謂此經文前作是
T1562_.29.0658c16: 説。如實知苦知苦集等。次彼尊者大倶祉羅
T1562_.29.0658c17: 作是問言。唯舍利子更有異門説聖諦不。彼
T1562_.29.0658c18: 答言有。謂如實知此是老死。老死集等此中
T1562_.29.0658c19: 雖闕説聖諦聲。而乘前言知説聖諦。於此文
T1562_.29.0658c20: 後彼復問言。齊何名爲諸聖弟子。於此正法
T1562_.29.0658c21: 毘柰耶中。正見神通皆得圓滿成就正見乃
T1562_.29.0658c22: 至廣説非聖弟子。離見聖諦可於正法毘柰
T1562_.29.0658c23: 耶中。正見神通得圓滿等。故知於此意説聖
T1562_.29.0658c24: 諦。又若不説是聖諦言。便非聖諦有太過失。
T1562_.29.0658c25: 謂契經説於苦無知。如是乃至於道無知。非
T1562_.29.0658c26: 此中闕説聖諦聲。便謂無知不迷聖諦。於諦
T1562_.29.0658c27: 現觀無爲障能。若爾彼無知應非見諦斷。又
T1562_.29.0658c28: 契經説知苦并因。此中雖無聖諦言説。而此
T1562_.29.0658c29: 非不説見苦集聖諦。又契經言彼見諸諦。見
T1562_.29.0659a01: 諸諦故名現觀者。此雖説諦不説聖言。而
T1562_.29.0659a02: 彼定名見聖諦者。又於餘經見有此例謂如
T1562_.29.0659a03: 有處具説欲貪。有餘處但言由欲往諸趣。雖
T1562_.29.0659a04: 闕貪想知即欲貪故。闕聖諦言亦知説聖諦。
T1562_.29.0659a05: 由此於一物説苦集。故集諦。非唯愛其理
T1562_.29.0659a06: 極成。又於食等説有二故。謂契經説諸聖弟
T1562_.29.0659a07: 子。如實知食及知食集。廣説乃至。云何名
T1562_.29.0659a08: 爲如實知食。謂食有四廣説乃至。如是名爲
T1562_.29.0659a09: 如實知食。云何名爲如實知食集。謂愛後有
T1562_.29.0659a10: 愛喜倶行愛。彼彼喜愛廣説乃至。齊此名爲
T1562_.29.0659a11: 諸聖弟子。於此正法毘柰耶中。正見神通得
T1562_.29.0659a12: 圓滿等。食既如苦諦説愛等爲因。由此證知
T1562_.29.0659a13: 食亦苦諦。復有經説食是苦集。如説衆苦皆
T1562_.29.0659a14: 由食生。又如經言食集故身集。觸集故受集。
T1562_.29.0659a15: 非身及受非苦諦攝。既於一物説苦苦因。故
T1562_.29.0659a16: 知取蘊皆是集諦。經何唯説愛爲集諦。依別
T1562_.29.0659a17: 意趣故作是説。謂契經説喜倶行愛。喜即是
T1562_.29.0659a18: 愛理定無有愛與愛倶。故知此經以愛聲説。
T1562_.29.0659a19: 愛倶取蘊理必應爾。現見餘經有非彼體説
T1562_.29.0659a20: 爲彼故。謂契經言依愛斷愛。此於善法欲説
T1562_.29.0659a21: 以愛聲。又契經言離愛離熱。此於觸一分説
T1562_.29.0659a22: 以愛聲。此中於渇説愛名故。又契經言愛増
T1562_.29.0659a23: 爲取。又經説業以愛爲因。此二經愛名説一
T1562_.29.0659a24: 切煩惱。然契經説起四種愛。此經但以愛聲
T1562_.29.0659a25: 説貪。經説愛聲義非一故。執經説愛爲集諦
T1562_.29.0659a26: 言。謂唯目貪非爲善説。又此經説定有別
T1562_.29.0659a27: 意。以伽他説業愛無明皆能爲因。招後諸行
T1562_.29.0659a28: 一切煩惱。皆能爲因招後有故。愛聲通説一
T1562_.29.0659a29: 切煩惱非唯*目貪。由此證知喜倶行愛非即
T1562_.29.0659b01: *目愛。後更當辯。復有契經證成此義。謂佛
T1562_.29.0659b02: 於彼有因有縁。有緒經中説業因愛。餘
T1562_.29.0659b03: 復説一切煩惱皆是業因。以契經言取縁有
T1562_.29.0659b04: 知前説業愛爲因縁。愛聲通詮一切煩
T1562_.29.0659b05: 惱。譬如經説無明縁行。故非唯愛是集諦攝
T1562_.29.0659b06: 理必應爾。以世尊告西膩迦言。我昔與
T1562_.29.0659b07: 皆定施設。慢類爲苦慢即是集。若謂如上所
T1562_.29.0659b08: 引契經。非五取蘊皆名集諦。故於所立爲證
T1562_.29.0659b09: 不成。此亦不然遮汝所許我義成故。謂所引
T1562_.29.0659b10: 經證諸煩惱。皆是集諦遮汝所許。集諦唯攝
T1562_.29.0659b11: 順後有愛。既遮汝義我宗所説。諸有漏法爲
T1562_.29.0659b12: 因性邊。皆是集諦無能遮止。故上所引爲證
T1562_.29.0659b13: 理成。設許彼經愛唯説愛亦無有失。於招後
T1562_.29.0659b14: 有愛爲勝因就勝説故。謂愛最是不厭有因。
T1562_.29.0659b15: 以愛力能莊飾諸有。令成種種美妙相故。如
T1562_.29.0659b16: 密怨敵現相詐親。令諸有情不見其過。諸有
T1562_.29.0659b17: 情類愛行最多。愛力能令難趣離欲。故於招
T1562_.29.0659b18: 有愛是勝因。以愛爲因力能引起。不別離欲
T1562_.29.0659b19: 和合欲故。法爾力能違逆解脱。故於宣説衆
T1562_.29.0659b20: 苦因時。爲令有情見彼過失。就勝説彼以爲
T1562_.29.0659b21: 集諦。非謂所餘異彼相法無集諦性。若但如
T1562_.29.0659b22: 文而作解者有太過失。或由此故其義亦成。
T1562_.29.0659b23: 謂契經説。愛集故苦集愛集即無明。故契
T1562_.29.0659b24: 經言。云何爲愛因謂即無明。是既説苦集即
T1562_.29.0659b25: 是愛因。應但無明爲集諦性。或即執愛爲愛
T1562_.29.0659b26: 集者。豈非即苦亦是苦因。由此便成即於一
T1562_.29.0659b27: 物。由因果別立苦集諦。又契經言。受集故愛
T1562_.29.0659b28: 集。觸集故受集。豈非愛受亦苦亦集。由此苦
T1562_.29.0659b29: 集非物故異。是故一切有漏五蘊。爲因性邊
T1562_.29.0659c01: 皆集諦攝。上座於此意謂不然。由契經中無
T1562_.29.0659c02: 此説故。説苦應知集應斷故。謂廣分別聖諦
T1562_.29.0659c03: 經中。曾不説言五種取蘊。皆集諦攝唯説是
T1562_.29.0659c04: 愛。又薄伽梵明二諦別説苦應知説集應斷。
T1562_.29.0659c05: 是故唯愛是集諦攝。又諸無學者後有不續
T1562_.29.0659c06: 故。謂阿羅漢有五取蘊。有苦集故應續後有。
T1562_.29.0659c07: 然無是事故知唯愛。是集諦攝非餘取蘊此
T1562_.29.0659c08: 雖有語而實無義。言契經中無此説者。且不
T1562_.29.0659c09: 應理違自宗故。謂彼上座自作是言。苦因理
T1562_.29.0659c10: 通一切煩惱。以愛勝故説愛非餘。非契經
T1562_.29.0659c11: 中辯聖諦處。説諸煩惱皆是苦因但作是言
T1562_.29.0659c12: 愛爲集諦。故彼所説唯率己情。若謂餘經説
T1562_.29.0659c13: 餘煩惱。是集性故知諸煩惱。皆是苦因並集
T1562_.29.0659c14: 諦攝。但就勝故説愛非餘。豈不所言經不説
T1562_.29.0659c15: 故。唯愛是集言有義空。又非此經不説取
T1562_.29.0659c16: 蘊。愛聲通顯諸有漏故。此前已説後更當辯。
T1562_.29.0659c17: 故彼所言空無有義。又彼所説應知應斷。二
T1562_.29.0659c18: 諦別者理亦不然。二諦倶通由此成故。謂契
T1562_.29.0659c19: 經説五種取蘊。一切應斷前已顯成。既説皆
T1562_.29.0659c20: 是苦諦所攝。故非苦集由物故異。又佛於苦
T1562_.29.0659c21: 亦説斷言。謂説世醫拔毒箭者。不能了達
T1562_.29.0659c22: 一切世間。生爲本苦永斷良藥。廣説乃至。唯
T1562_.29.0659c23: 有諸佛究竟了達。一切世間生爲本苦永斷
T1562_.29.0659c24: 良藥。又經説苦滅滅是斷異名。又應知言亦
T1562_.29.0659c25: 通集諦。經説衆苦盡由遍知法。故由此不應
T1562_.29.0659c26: 就應知斷。辯苦集諦二相差別。言諸無學者
T1562_.29.0659c27: 後有不續。故證知唯愛是集諦者。理亦不然
T1562_.29.0659c28: 餘因闕故。後有不續猶如愛等。謂如經中説
T1562_.29.0659c29: 受縁愛。諸阿羅漢非無有受。但餘縁闕故
T1562_.29.0660a01: 愛不生又如經中説。眼及色爲因縁故眼識
T1562_.29.0660a02: 得生。而或有時雖有眼色餘縁闕故眼識不
T1562_.29.0660a03: 生。應知此中理趣亦爾。馬鳴尊者亦作是言。
T1562_.29.0660a04: 煩惱業身能取後有。爲因引發後有續生。設
T1562_.29.0660a05: 壞業身後有難絶。若煩惱闕後有便無。要闕
T1562_.29.0660a06: 能趣因生身方盡故。如闕種子有地無苗。又
T1562_.29.0660a07: 契經言識爲種子。業爲因故後有得生。非
T1562_.29.0660a08: 應果身無識無業。是故不必因皆無故。方令
T1562_.29.0660a09: 後果不相續生。應果身中雖有眼等。餘因闕
T1562_.29.0660a10: 故後有不續。有作是言。現世諸蘊展轉力生。
T1562_.29.0660a11: 故但可互爲縁。要由彼力令識種子住後有
T1562_.29.0660a12: 田方名集諦。此亦非理除愛餘法亦後有因。
T1562_.29.0660a13: 契經説故如契經説。一類有情餘慢未斷未
T1562_.29.0660a14: 遍知故。彼類便作生般涅槃。又契經説。若有
T1562_.29.0660a15: 於慢未現觀。是慢我記有後生。又説無明愛
T1562_.29.0660a16: 結覆繋。愚夫智者同感有身。又契經言諸有
T1562_.29.0660a17: 情類種種非一。衆多苦生皆欲爲因。乃至廣
T1562_.29.0660a18: 説。又愚癡類愛樂諸有。由愛久處生死
T1562_.29.0660a19: 流。是則無明爲生死本。乍可唯説彼爲集諦。
T1562_.29.0660a20: 不應唯愛是集諦體。或復何縁定知唯愛。能
T1562_.29.0660a21: 續後有非諸惑耶。若謂唯愛名順後有。非餘
T1562_.29.0660a22: 法者理亦不然先已説故。先何所説。謂先説
T1562_.29.0660a23: 愛聲説一切煩惱。通説餘法理亦如前。又業
T1562_.29.0660a24: 亦能招感後有。亦順後有寧唯説愛。若謂唯
T1562_.29.0660a25: 愛所引發業能感後有。理亦不然。一切煩惱
T1562_.29.0660a26: 所引發業。無不能爲後有因故。以契經説無
T1562_.29.0660a27: 明縁行。許此無明聲總説諸惑故。或愛亦
T1562_.29.0660a28: 由無明引發。方有勢力能續後有。經説無明
T1562_.29.0660a29: 爲愛因故。乍可集諦唯是無明。無明總爲諸
T1562_.29.0660b01: 有本故。由此爲證非唯愛力。令識種子住後
T1562_.29.0660b02: 有因。故不應言集諦唯愛。又應責彼有漏法
T1562_.29.0660b03: 中。何縁唯執愛爲集諦。若是煩惱故瞋等何
T1562_.29.0660b04: 不然。若通三界故慢等何不然。若牽後有故
T1562_.29.0660b05: 業行何不然。如契經言。若造福行便能引起
T1562_.29.0660b06: 隨福行識非福不動。廣説亦然。若希求相故
T1562_.29.0660b07: 何縁不説欲。若説爲集故何不説食等。若執
T1562_.29.0660b08: 取性故何非身見等。如是餘法亦有彼相。而
T1562_.29.0660b09: 執集諦唯是愛者。但由於經闕觀察智。又未
T1562_.29.0660b10: 曾見有處決定。説集諦唯是續後有因愛。豈
T1562_.29.0660b11: 不經説後有愛言。雖爾不言此愛唯是。能令
T1562_.29.0660b12: 後有相續因性。如説云何如實知食集。謂愛
T1562_.29.0660b13: 後有愛。乃至廣説。非引段食名續後有。是故
T1562_.29.0660b14: 知此後有愛言。爲簡別前非續後有。謂薄伽
T1562_.29.0660b15: 梵觀所化宜。且以愛聲顯集諦體。然於多法
T1562_.29.0660b16: 皆有愛聲。爲簡所餘説後有愛。謂若有愛未
T1562_.29.0660b17: 永斷時。後有可生方名集諦。是此經義非續
T1562_.29.0660b18: 後有。豈不但説喜倶行愛。彼彼喜愛足能簡
T1562_.29.0660b19: 別。皆許無失彼此同故。謂如唯執續後有因
T1562_.29.0660b20: 愛。名集諦論者。後有愛言已能簡餘愛。復説
T1562_.29.0660b21: 餘重簡我宗亦然不應爲難。或愛是總後有
T1562_.29.0660b22: 愛言簡取無明及一果法。以後有愛聲説無
T1562_.29.0660b23: 明等。故後有愛聲亦容通説一切煩惱。或取
T1562_.29.0660b24: 蘊故。未了今説何等無明。故次復言喜倶行
T1562_.29.0660b25: 愛。即是意地貪相應義。意貪名喜有分別故
T1562_.29.0660b26: 彼彼意愛。謂於諸境或於自體起差別貪。此
T1562_.29.0660b27: 中貪名通目一切貪倶生品。爲欲建立貪等
T1562_.29.0660b28: 行倶有差別故。由此與彼相應無明。亦得説
T1562_.29.0660b29: 名彼彼喜愛。故薄伽梵隨所化宜。以別意説
T1562_.29.0660c01: 愛爲集諦。不應隨名便興固執。謂集諦唯
T1562_.29.0660c02: 是續後有因愛。有言聖道爲苦三縁聖道現
T1562_.29.0660c03: 前。亦能長養諸根大種應集諦攝。此亦不然。
T1562_.29.0660c04: 以諸聖道力能永斷衆苦道故。非能畢竟斷
T1562_.29.0660c05: 苦道法。可名苦集義相違故。又若彼是此集
T1562_.29.0660c06: 離彼法此不生。聖道雖無而苦恒起。故知聖
T1562_.29.0660c07: 道定非苦集。又不可説苦是聖道等流。謂等
T1562_.29.0660c08: 流言顯因同類。有漏無漏類既有別。爲因非
T1562_.29.0660c09: 同類爲果非等流。故不應言聖道是集。又非
T1562_.29.0660c10: 聖道是長養因。然聖道現前根大長養者。道
T1562_.29.0660c11: 能遮止損害縁故。今彼自類前爲勝因。後果
T1562_.29.0660c12: 轉増名爲長養。由此聖道定非集諦。故唯有
T1562_.29.0660c13: 漏爲因性邊。皆集諦攝理得成就。契經所説
T1562_.29.0660c14: 業爲生因。愛爲起因斯有何義。謂於後有差
T1562_.29.0660c15: 芽生。業能爲因如所殖種。愛非愛異熟
T1562_.29.0660c16: 隨業差別故。若於後有無別芽生。愛能爲因
T1562_.29.0660c17: 如能潤水。愛潤諸後有令無別起故。如稻等
T1562_.29.0660c18: 芽隨自類種故有差別。諸芽無別皆得滋長
T1562_.29.0660c19: 由水爲因。應知二因義別如是理必應許愛
T1562_.29.0660c20: 爲起因見有愛者後有起故。謂有愛離愛二
T1562_.29.0660c21: 倶命終。唯見有愛者後有更起。由此理證愛
T1562_.29.0660c22: 爲起因。起有起無定隨愛故。又世現見有希
T1562_.29.0660c23: 求者能攝受故。謂世現見有所希求便能攝
T1562_.29.0660c24: 受。於現既爾於當亦然。必希求爲因能攝受
T1562_.29.0660c25: 後世。若於後有愛必馳趣於彼。故知愛體
T1562_.29.0660c26: 能爲後因。何縁證知有離愛者。現見可盡法
T1562_.29.0660c27: 由因永盡故。謂見水等與火等合。漸減漸微
T1562_.29.0660c28: 乃至都盡。又見數習不淨觀等。貪等漸減善
T1562_.29.0660c29: 法漸増。由此比知無漏智火。至極盛位愛等
T1562_.29.0661a01: 永亡。是故證知有離愛者。有餘師説。愛非愛
T1562_.29.0661a02: 境現在前時。諸根凝寂不變異者是離愛相。
T1562_.29.0661a03: 如不見有風等所生。變異相者比知無病。又
T1562_.29.0661a04: 如闇壞及了境時。知日輪出及諸根有。如是
T1562_.29.0661a05: 行者雖處闇中。身語意業亦清淨者。應比知
T1562_.29.0661a06: 彼必已離愛。心懷過者若處闇中。諸根定應
T1562_.29.0661a07: 有變異故。又如遊履所未行處。離能引導
T1562_.29.0661a08: 及所策杖。盲者定應不正失路。遙觀彼相知
T1562_.29.0661a09: 彼定盲。如是心中懷過失者。身語意業必不
T1562_.29.0661a10: 清淨。諸根定應有變異轉。善比量者於他相
T1562_.29.0661a11: 續。可如是比知離愛未離愛。如是唯有對法
T1562_.29.0661a12: 者宗。辯集諦體理善成立。彼立滅諦亦不應
T1562_.29.0661a13: 理。諸煩惱等滅皆寂靜相故等。寂靜相有滅
T1562_.29.0661a14: 是滅諦。有滅非滅諦。理不成故由此不應作
T1562_.29.0661a15: 如是説。順後有愛滅是滅諦非餘。由此應知
T1562_.29.0661a16: 諸有漏斷。皆是滅諦理善成立。言唯有學八
T1562_.29.0661a17: 聖道支。名爲道諦亦不應理。説一切善法皆
T1562_.29.0661a18: 聖諦攝故。如契經言所有善法。一切攝在四
T1562_.29.0661a19: 聖諦中。由此彼應許除有學八道支外。所有
T1562_.29.0661a20: 聖道亦道諦攝。或非善性。又應已見四聖諦
T1562_.29.0661a21: 者。猶未獲得佛證淨故。以於道諦得現觀時。
T1562_.29.0661a22: 許未現觀無學道故。由此已見四聖諦者。有
T1562_.29.0661a23: 未獲得佛證淨失。縁佛信根猶未得故。又道
T1562_.29.0661a24: 皆有道等相故。謂餘有學無學聖道。若趣生
T1562_.29.0661a25: 死應非無漏。若趣涅槃應道諦攝。若倶不趣
T1562_.29.0661a26: 應不名道。如何彼乃言是道非道諦。是故一
T1562_.29.0661a27: 切學無學道。皆道諦收理善成立。若謂無學
T1562_.29.0661a28: 不能滅苦。如何説是苦滅道攝此難不然。道
T1562_.29.0661a29: 相既等於苦亦有滅功能故。然已滅故不勞
T1562_.29.0661b01: 更滅。非無學道無滅功能。又對治道有多種
T1562_.29.0661b02: 故。由此契經言。不動心解脱珍寶具足能捨
T1562_.29.0661b03: 不善。即由此故諸無學者。修習正斷亦無有
T1562_.29.0661b04: 失。是故最初立諦爲勝。因前果後理數必然。
T1562_.29.0661b05: 由此定應列諦名處。苦居集後道在滅前。何
T1562_.29.0661b06: 故此中果前因後。隨現觀位次第而説。謂隨
T1562_.29.0661b07: 行者現觀位中。前觀前説後觀後説。然或有
T1562_.29.0661b08: 法説次隨生如念住等。或復有法説次隨便
T1562_.29.0661b09: 如正勝等。謂此中無決定理趣。發勤精進先
T1562_.29.0661b10: 斷已生。後遮未生但隨言便。所應斷法已生
T1562_.29.0661b11: 易施設非未生。所應修法未生易施設非已
T1562_.29.0661b12: 生。斷必自麁修必從細。言隨此便故作是説。
T1562_.29.0661b13: 何縁現觀次第必然。加行位中如是觀故。何
T1562_.29.0661b14: 縁加行必如是觀。謂若有法最爲逼惱。修加
T1562_.29.0661b15: 行位理應先觀。次求彼因次求彼脱。後應求
T1562_.29.0661b16: 彼解脱方便。譬如良醫先觀病者。所患病状
T1562_.29.0661b17: 次尋其因。次思病愈後求良藥。故契經言夫
T1562_.29.0661b18: 醫王者。謂具四徳能拔毒箭。一善知病状。二
T1562_.29.0661b19: 善知病因。三善知病愈。四善知良藥。如來
T1562_.29.0661b20: 亦爾爲大醫王。如實了知苦集滅道。故加行
T1562_.29.0661b21: 位依此次觀。現觀位中觀次亦爾。由加行力
T1562_.29.0661b22: 所引發故。如縱心誦先所誦文。故列聖諦名
T1562_.29.0661b23: 隨現觀次第。現等覺故立現觀名。正覺所縁
T1562_.29.0661b24: 故唯無漏。此覺眞淨故得正名。此聖諦名爲
T1562_.29.0661b25: 目何義。經言聖者諦故得聖諦名。此義意
T1562_.29.0661b26: 言。唯諸聖者於四諦理。能如實見無有虚妄。
T1562_.29.0661b27: 非聖相違故理雖通而名聖諦。依如是義故
T1562_.29.0661b28: 有頌言
T1562_.29.0661b29:     聖者説是樂 非聖説爲苦
T1562_.29.0661c01:     聖者説爲苦 非聖説是樂
T1562_.29.0661c02: 然四諦理無有差別。在聖在凡皆如實故。依
T1562_.29.0661c03: 能見者偏立聖名。或義意言。唯諸聖者於四
T1562_.29.0661c04: 諦理。以聖行觀於一切時。行相無別聖行諦
T1562_.29.0661c05: 理極相稱故。以諦隨行立聖諦名。非如世間
T1562_.29.0661c06: 六非聖行。先觀此地爲靜等三。後復觀爲麁
T1562_.29.0661c07: 等三相。非相稱故不隨彼名。或義意言。唯諸
T1562_.29.0661c08: 聖者於四諦理。以聖智觀一得正決定無還
T1562_.29.0661c09: 不定理。故諦隨智得聖諦名。即由此理聖智
T1562_.29.0661c10: 觀諦。得立苦集滅道智名。凡智雖能見四諦
T1562_.29.0661c11: 理。得決定已容不定故。諦不隨彼得凡諦名。
T1562_.29.0661c12: 由此但應名世俗智。唯受一分是苦自體所
T1562_.29.0661c13: 餘並非。如何可言諸有漏行皆是苦諦。頌曰
T1562_.29.0661c14:     苦由三苦合 如所應一切
T1562_.29.0661c15:     可意非可意 餘有漏行法
T1562_.29.0661c16: 論曰。有三苦性。一苦苦性。二行苦性。三壞苦
T1562_.29.0661c17: 性。諸有漏行如其所應。與此三種苦性合故。
T1562_.29.0661c18: 皆是苦諦亦無有失。所以者何。諸有漏行有
T1562_.29.0661c19: 三可意非可意。餘可意者。何謂諸樂受。及彼
T1562_.29.0661c20: 資具餘二類然。此中可意有漏行法。由壞苦
T1562_.29.0661c21: 合故名爲苦。未離染者於彼壞時。必定應生
T1562_.29.0661c22: 憂愁等故。以薄伽梵契經中言。諸樂受生時
T1562_.29.0661c23: 樂住時樂壞時。苦順樂受諸行如樂受。應知
T1562_.29.0661c24: 諸非可意有漏行法。由苦苦合故名爲苦。苦
T1562_.29.0661c25: 受自體及順苦法現前。必能惱身心故。以薄
T1562_.29.0661c26: 伽梵契經中言。諸苦受生時苦住時苦壞時
T1562_.29.0661c27: 樂順苦受諸行如苦受。應知除此所餘有漏
T1562_.29.0661c28: 行法。由行苦合故名爲苦。因縁所造皆是無
T1562_.29.0661c29: 常。有漏無常無非是苦。故有漏法皆是苦性。
T1562_.29.0662a01: 豈不一切有漏行法。據此皆容是行苦性。不
T1562_.29.0662a02: 應但説非苦樂受。及彼資糧爲行苦性。雖有
T1562_.29.0662a03: 此理然於此中。依不共故作如是説。謂初後
T1562_.29.0662a04: 苦如其所應。唯在可意非可意法。餘有漏法
T1562_.29.0662a05: 唯是行苦。不共所依故作是説。然薄伽梵契
T1562_.29.0662a06: 經中言。苦受生時住時苦者。由彼苦受性是
T1562_.29.0662a07: 苦故。壞 樂者苦受壞時。設無樂受由苦受
T1562_.29.0662a08: 息。似樂顯現故亦名樂。於相續息位立以壞
T1562_.29.0662a09: 名故。苦受息時名苦受壞。此於欲界。二界
T1562_.29.0662a10: 漏盡如次暫時長時。畢竟樂受生時住時樂
T1562_.29.0662a11: 者。由彼樂受性是樂故。壞時苦者。謂諸有情
T1562_.29.0662a12: 未離染時心恒求樂。於樂壞位起憂愁等。故
T1562_.29.0662a13: 説樂受爲壞苦性。樂受壞時設無苦受。似苦
T1562_.29.0662a14: 顯現亦名爲苦。不苦不樂受生時住時。皆
T1562_.29.0662a15: 非苦非樂性是彼故。即彼壞時苦樂隨一容
T1562_.29.0662a16: 現前故。可言倶有苦樂壞時無容有二。故佛
T1562_.29.0662a17: 於此作別異説。謂無智苦智生爲樂。以於此
T1562_.29.0662a18: 受無智増廣。此受無明所隨増故。由無智故
T1562_.29.0662a19: 惡趣等中。具有無邊行苦生起。極微細故甚
T1562_.29.0662a20: 爲難覺。唯聖能覺。故有頌言
T1562_.29.0662a21:     如以一睫毛 置掌人不覺
T1562_.29.0662a22:     若置眼睛上 爲損及不安
T1562_.29.0662a23:     愚夫如手掌 不覺行苦睫
T1562_.29.0662a24:     智者如眼睛 縁極生厭怖
T1562_.29.0662a25: 是故此中無智便苦。若永斷此得阿羅漢。由
T1562_.29.0662a26: 此故言智生爲樂。薄伽梵説應果樂故。此
T1562_.29.0662a27: 苦性其體是何。應定判言三受爲體。由三受
T1562_.29.0662a28: 故順三受法。如應亦得三苦性名。壞苦亦應
T1562_.29.0662a29: 是行苦攝。壞是無常差別名故。無常所隨名
T1562_.29.0662b01: 行苦故。由此所立三苦不成。此難不然。義有
T1562_.29.0662b02: 異故於可意行。刹那無常亦名行苦。唯相續
T1562_.29.0662b03: 斷得壞苦名故義有別。又障三樂建立三苦。
T1562_.29.0662b04: 謂苦苦性障無逼惱樂。行苦性障涅槃樂。壞
T1562_.29.0662b05: 苦性障受樂。是故行苦與壞苦性。其義各異
T1562_.29.0662b06: 無雜亂失。即由此理聖道雖有爲非行苦攝。
T1562_.29.0662b07: 順涅槃樂故。聖道能引涅槃得故理必應爾。
T1562_.29.0662b08: 以本論中先約三界辯三苦別。此言爲遮有
T1562_.29.0662b09: 執聖道墮苦相攝。以諸聖道理決定非墮界
T1562_.29.0662b10: 法故。既爾欲界苦應無三。於色界中苦應無
T1562_.29.0662b11: 二。由是次約可意等三。諸行不同辯三苦別。
T1562_.29.0662b12: 此何苦合皆得苦名。由此復依樂等三受。自
T1562_.29.0662b13: 性有異辯三苦別。由如是理故本論中。前後
T1562_.29.0662b14: 三重辯三苦相。有説道諦非唯行苦亦是壞
T1562_.29.0662b15: 苦。現見退法退聖道時亦憂愁故。又諸聖道
T1562_.29.0662b16: 是可意攝。聖所愛故應是壞苦。又既許有無
T1562_.29.0662b17: 漏樂受。不苦樂受亦應是苦。所以者何。以契
T1562_.29.0662b18: 經説諸所有受無非苦故。又許道諦體是有
T1562_.29.0662b19: 爲理應是苦。經言諸有所造所爲皆是苦故。
T1562_.29.0662b20: 此説非理所以者何。處無明趣諸無智者。於
T1562_.29.0662b21: 諸因果相屬理愚。不善了知諸法性相。於有
T1562_.29.0662b22: 爲法別離位中。發生憂愁失所著故。如是無
T1562_.29.0662b23: 智者無聖道可失。若處明趣諸有智者。於諸
T1562_.29.0662b24: 因果相屬不迷能善了知諸法性相。於有爲
T1562_.29.0662b25: 法別離位中。不生憂愁無所著故。彼聖道設
T1562_.29.0662b26: 退亦不生壞苦。若以聖道聖所愛故。名爲可
T1562_.29.0662b27: 意執爲壞苦。如是聖道有不愛故。亦名非可
T1562_.29.0662b28: 意應執爲苦苦。是則聖道應苦諦攝三苦合
T1562_.29.0662b29: 故。然非所許故可意攝非壞苦因。契經所言
T1562_.29.0662c01: 諸所有受。所造所爲皆是苦者。依有漏法密
T1562_.29.0662c02: 説無過。如世間説一切燒等。皆依少分説
T1562_.29.0662c03: 一切言。此亦應然理極成故。或此經説其義
T1562_.29.0662c04: 有餘。如別經言我聖弟子。以慧爲劍能斷一
T1562_.29.0662c05: 切。結縛隨眠隨煩惱纒。非染無記有漏善慧。
T1562_.29.0662c06: 力能永斷一切結等。故以慧言顯以聖慧。又
T1562_.29.0662c07: 如經説樂與樂倶行。理不應言受與受倶起。
T1562_.29.0662c08: 此顯除受有爲有漏。諸可意法與樂受倶。應
T1562_.29.0662c09: 知此經義亦如是。聖道非苦由此極成。有餘
T1562_.29.0662c10: 師言。聖道非苦以能違逆是苦相故。非聖道
T1562_.29.0662c11: 起違逆聖心。由此能令衆苦盡故。有餘師言。
T1562_.29.0662c12: 諸有漏法其性樂住。無常逼時違其所樂。是
T1562_.29.0662c13: 故生苦聖道不然故非苦攝。去來世法是現
T1562_.29.0662c14: 種類。同現説苦理亦無失。如契經説一切受
T1562_.29.0662c15: 生皆名苦生。又契經説樂受生時名爲樂生。
T1562_.29.0662c16: 二經如何不相違背。前依行苦皆名苦生。後
T1562_.29.0662c17: 辯受自相名樂生無失。或前契經對還滅樂。
T1562_.29.0662c18: 密説一切受生皆苦。第二契經依流轉樂。説
T1562_.29.0662c19: 樂受起名爲樂生。或前契經從多説苦。後經
T1562_.29.0662c20: 依少亦説有樂。謂生死中苦多樂少。如蜜一
T1562_.29.0662c21: 滴在毒瓶中。故經多言諸受皆苦
T1562_.29.0662c22: *説一切有部順正理論*卷第五十七
T1562_.29.0662c23:
T1562_.29.0662c24:
T1562_.29.0662c25:
T1562_.29.0662c26:
T1562_.29.0662c27:
T1562_.29.0662c28:
T1562_.29.0662c29:
T1562_.29.0663a01:
T1562_.29.0663a02:
T1562_.29.0663a03: 阿毘達磨順正理論卷第五十八
T1562_.29.0663a04:   尊者衆賢造
T1562_.29.0663a05:  *三藏法師玄奘奉  詔譯 
T1562_.29.0663a06:   *辯賢聖品第六之二
T1562_.29.0663a07: 此中餘部有作是言。定無實樂受唯是苦。云
T1562_.29.0663a08: 何知然由理教故。由何等理後苦増故。謂於
T1562_.29.0663a09: 一切所作事業及威儀中。若久習住皆於後
T1562_.29.0663a10: 位 増可得。理必無有習住樂因。令於後時
T1562_.29.0663a11: 苦漸増盛。故知決定無實樂受。又處生死有
T1562_.29.0663a12: 動作故。謂有動作是生死法。身有沐浴飮食
T1562_.29.0663a13: 等事 心有於境了別等業。事業驅迫甞不安
T1562_.29.0663a14: 寧。故生死中無非是苦。又由微苦伏勝樂故。
T1562_.29.0663a15: 謂少苦因蚊虻&T072334;等。所生微苦現在前位。力
T1562_.29.0663a16: 能摧伏廣大樂因。沐浴塗香飮食眠等。所生
T1562_.29.0663a17: 勝樂令不現前。故有漏蘊唯是苦性。又於對
T1562_.29.0663a18: 治重苦逼中。愚夫起樂増上慢故。謂若未遇
T1562_.29.0663a19: 飢渇寒熱。疲欲等苦所逼迫時。於能治中不
T1562_.29.0663a20: 生樂覺。是故樂覺由治苦生。非縁樂生故無
T1562_.29.0663a21: 實樂。又於衆苦易脱位中。世間有情樂覺生
T1562_.29.0663a22: 故。依如是義故有頌言
T1562_.29.0663a23:     如擔重易肩 及疲勞止息
T1562_.29.0663a24:     世間由此苦 脱彼苦亦然
T1562_.29.0663a25: 故愚夫類於辛苦中。有樂覺生實無有樂。由
T1562_.29.0663a26: 何等教。如世尊言。諸所有受無非是苦。又契
T1562_.29.0663a27: 經説。此生時苦生此滅時苦滅又契經言。於
T1562_.29.0663a28: 苦謂爲樂名想顛倒等。又契經言。汝應以苦
T1562_.29.0663a29: 觀於樂受。此謂他宗對法諸師咸作是説定
T1562_.29.0663b01: 有實樂。云何知然苦樂生因功能別故。體實
T1562_.29.0663b02: 有異猶如貪瞋。現見貪瞋生因各別。別因生
T1562_.29.0663b03: 已功能復異。因能異故體別極成。苦樂生因
T1562_.29.0663b04: 既亦有別。世間現見大種互違。便有苦生調
T1562_.29.0663b05: 和生樂。別因生已功能亦異。苦能損害樂能
T1562_.29.0663b06: 攝益。生因功能見有別故。定知苦外實有樂
T1562_.29.0663b07: 體。上座於此亦作是言。雖現非無攝益受位。
T1562_.29.0663b08: 而於苦類未爲超越。以有漏法唯是苦因。故
T1562_.29.0663b09: 生死中受唯是苦。此亦非理所以者何。言相
T1562_.29.0663b10: 違故。唯立宗故。成非愛故。不極成故。言相違
T1562_.29.0663b11: 者。謂若非無攝益受位不應唯苦。若言唯苦
T1562_.29.0663b12: 不應攝益。理但應言下苦受位。有劣損害無
T1562_.29.0663b13: 容攝益。唯立宗者。謂彼但説未越苦類竟不
T1562_.29.0663b14: 説因。以何證知攝益受位。於苦受類未爲超
T1562_.29.0663b15: 越。成非愛者。謂彼宗中執信與貪不越思類。
T1562_.29.0663b16: 是則彼二體應成一。染淨二品更相雜故。解
T1562_.29.0663b17: 脱應無成非愛失。彼既無雜此亦應然。受類
T1562_.29.0663b18: 雖同而苦樂異。不極成者。謂生死中樂受定
T1562_.29.0663b19: 無非極成故。是則有漏亦是樂因。以我宗許
T1562_.29.0663b20: 有樂受故。如何可言諸有漏法唯苦因故。證
T1562_.29.0663b21: 樂是苦故彼所説有言無義。又應決定有實
T1562_.29.0663b22: 樂受異於苦受。以苦與樂有愛非愛相差別
T1562_.29.0663b23: 故。若謂樂受可愛性不成。以離染時復成非
T1562_.29.0663b24: 愛故。此亦非理。於離染時由異門觀爲非愛
T1562_.29.0663b25: 故。非觀行者觀樂性邊以爲非愛。但以餘相
T1562_.29.0663b26: 厭患樂受如後當説。又離苦外實有樂受。以
T1562_.29.0663b27: 契經中佛説有故。如契經説受有三種。謂樂
T1562_.29.0663b28: 及苦不苦不樂。若受自性實皆苦者。佛説
T1562_.29.0663b29: 三受有何勝利。若謂世尊隨世故説。謂世於
T1562_.29.0663c01: 苦下上中位。如其次第起樂等覺。世尊隨彼
T1562_.29.0663c02: 説樂等三。理亦不然非極成故。謂第三受世
T1562_.29.0663c03: 不極成。如何世尊隨世説有。故説三受唯
T1562_.29.0663c04: 依眞見。又於觀樂受説如實言故。不應隨世
T1562_.29.0663c05: 説有三受。非下苦受如實是樂。又樂亦有下
T1562_.29.0663c06: 等三故。不應言樂唯是下苦。又應非福感
T1562_.29.0663c07: 愛果故。謂非福業許有三品。下品能招下
T1562_.29.0663c08: 苦受果。汝言下苦體即是樂。豈不非福應感
T1562_.29.0663c09: 愛果。又如如苦成下品時。如是如是成上
T1562_.29.0663c10: 品樂。下品非福既感下苦。汝宗下苦即是上
T1562_.29.0663c11: 樂。豈不下因能招上果。便與因果感赴理違。
T1562_.29.0663c12: 又如如苦成下下時。如是如是樂成上上。是
T1562_.29.0663c13: 則下下非福爲因。能感上上樂受爲果。誰復
T1562_.29.0663c14: 爲善設大功用。又福非福各有九品。如何下
T1562_.29.0663c15: 下非福爲因。能感上上樂受爲果。又上上福
T1562_.29.0663c16: 下下非福。同感下下苦受爲果。則福非福
T1562_.29.0663c17: 應無差別。於餘八品徴難亦爾。又應一果二
T1562_.29.0663c18: 因所感。或應許福即是非福。是則違害如
T1562_.29.0663c19: 來至教。又下三定許有樂受。上地唯有不苦
T1562_.29.0663c20: 不樂。誰知苦受下下上中。設大劬勞厭下欣
T1562_.29.0663c21: 上。又定漸勝執苦漸増。於非理中誰復過此。
T1562_.29.0663c22: 又若下苦即名爲樂。樂受領納應不猛利。理
T1562_.29.0663c23: 非下受領納分明。執下分明中翻闇昧。誰有
T1562_.29.0663c24: 智者能忍此執。故知苦外實有樂受。又彼容
T1562_.29.0663c25: 起餘執過故。謂若苦樂無異體者。是則容他
T1562_.29.0663c26: 更起異執。唯許可愛別離位中。於樂受無起
T1562_.29.0663c27: 於苦覺。無別苦受名餘執過。或容有計唯有
T1562_.29.0663c28: 樂受。是眞實有餘受實無。但於樂受上下中
T1562_.29.0663c29: 位。如次立爲樂等三受。彼與此執理無別故。
T1562_.29.0664a01: 如彼但由自分別力執唯有苦。約品立三此
T1562_.29.0664a02: 亦應然故彼非善。又苦樂受定實有異説六
T1562_.29.0664a03: 觸處。爲天世間及那落迦有差別故。謂契經
T1562_.29.0664a04: 説。苾芻當知有六觸處名天世間。若諸有情
T1562_.29.0664a05: 得生彼者。眼所見色一向可意。於彼都無不
T1562_.29.0664a06: 可意色。廣説乃至由此因縁。彼處一向受諸
T1562_.29.0664a07: 喜樂。有六觸處名那落迦。與上相違亦應廣
T1562_.29.0664a08: 説。下苦名樂如前已遮。故不可言假説喜樂。
T1562_.29.0664a09: 若無實樂經但應言。天世間唯下苦。那落迦
T1562_.29.0664a10: 唯上苦。又數説一向應成無用言。謂先已言
T1562_.29.0664a11: 一向可意。後説一向受諸喜樂。若於下苦假
T1562_.29.0664a12: 立樂名。則一受中有苦有樂。如何可説一向
T1562_.29.0664a13: 樂言。故彼所計不應正理。又契經説如實言
T1562_.29.0664a14: 故。證知決定實有樂受。如契經説。受樂受
T1562_.29.0664a15: 時如實了知受於樂受。苦非二受亦如是説。
T1562_.29.0664a16: 又如經説。所有樂根所有喜根。應知此二皆
T1562_.29.0664a17: 是樂受。乃至廣説。復作是説。若以正慧如實
T1562_.29.0664a18: 觀見。如是五根三結永斷乃至廣説。若受唯
T1562_.29.0664a19: 苦如何可言。如實了知此是樂受。故知樂受
T1562_.29.0664a20: 自相是樂。然彼所言後苦増故。無實樂者其
T1562_.29.0664a21: 理不然。生苦樂因非唯境故。謂我不許唯外
T1562_.29.0664a22: 境力能生苦樂。若唯境者初與事業。威儀合
T1562_.29.0664a23: 時便應發生増上苦受。謂由此境於最後時。
T1562_.29.0664a24: 爲縁發生増上苦受。初時已與如是境合。若
T1562_.29.0664a25: 唯境力生苦樂者。境纔合時應生上苦。既不
T1562_.29.0664a26: 如是故知觀身。相續分位轉變差別。外境方
T1562_.29.0664a27: 作苦樂生因。謂至所依如是分位。冷煖等觸
T1562_.29.0664a28: 能爲樂因。無至此時非樂因理。爲苦因者理
T1562_.29.0664a29: 亦應然。故觀別因便令外境。爲苦樂受各別
T1562_.29.0664a30: 生因。是故不應由事業等。後生増上苦便撥
T1562_.29.0664b01: 無實樂。現見世間地水糞等。觀種芽等相續
T1562_.29.0664b02: 分位。轉變差別爲芽葉等諸果生因。何縁後
T1562_.29.0664b03: 時諸威儀等。方能生苦非於初時。以經久時
T1562_.29.0664b04: 身心勞倦。身中便有異大種生。由此後時方
T1562_.29.0664b05: 生苦受。以諸外境要待別因。方能爲因生苦
T1562_.29.0664b06: 樂受。故生苦樂因非不定。亦不可以後時苦
T1562_.29.0664b07: 増。便謂初時已生苦受。若見威儀等後引苦
T1562_.29.0664b08: 生。便謂彼初時已生苦受。見異生後位有聖
T1562_.29.0664b09: 樂生。應執彼先時已生聖樂。此中亦可作
T1562_.29.0664b10: 如是計。先有聖樂微故不知。後時漸増方覺
T1562_.29.0664b11: 爲有。則有畢竟無異生失。若謂不可習住樂
T1562_.29.0664b12: 因。令於後時苦漸増盛。故知決定無實樂受。
T1562_.29.0664b13: 既爾若有習住樂因。而於後時苦不増盛。如
T1562_.29.0664b14: 下三靜慮應實有樂受。若三定中亦無實樂。
T1562_.29.0664b15: 則不應説後苦増故。知決定無眞實樂受非
T1562_.29.0664b16: 畢竟故。契經中説。靜慮無色亦名有苦。非由
T1562_.29.0664b17: 彼有損害性故。又觀下過得離染時。非必由
T1562_.29.0664b18: 觀爲損害性。觀爲麁障亦得離染。又非唯厭
T1562_.29.0664b19: 下是離染因。欣上徳亦爲離染因故。謂上諸
T1562_.29.0664b20: 地功徳漸増。欣彼亦能離下地染。故不應説
T1562_.29.0664b21: 彼苦。若無世道不應能離彼染。既或有處有
T1562_.29.0664b22: 定樂因。故有漏中有自相樂。是故彼説後苦
T1562_.29.0664b23: 増故。無實樂者非如理因。言處生死有動作
T1562_.29.0664b24: 故。受唯苦者理亦不然。聖道亦應有動作故。
T1562_.29.0664b25: 謂若樂受動作爲先。然後獲得名有動作。聖
T1562_.29.0664b26: 道亦以勤勇爲先。然後證得應有動作。若以
T1562_.29.0664b27: 樂受有所攀縁。聖道亦然。應有動作是則道
T1562_.29.0664b28: 諦亦應是苦。然非所許先已辯故。又彼論中
T1562_.29.0664b29: 先許諸法皆無動作。後言生死有動作故都
T1562_.29.0664b30: 無有樂。是則彼説前後相違。故所立因無能
T1562_.29.0664c01: 證力。言由微苦伏勝樂故。知無樂者理亦不
T1562_.29.0664c02: 然。觀待別因前已説故。謂先已説境爲樂因。
T1562_.29.0664c03: 要待所依大種差別。故蚊&T072334;等正所害身。非
T1562_.29.0664c04: 能爲因助沐浴等生於樂受。不應爾時唯受
T1562_.29.0664c05: 苦故。便撥無樂。有助因時能生樂故。若有
T1562_.29.0664c06: 漏蘊唯是苦性。應沐浴等時常生苦非樂。以
T1562_.29.0664c07: 身有時待縁生苦。有時復待別縁生樂。故知
T1562_.29.0664c08: 苦樂因縁決定。因縁定故必有別體。若謂何
T1562_.29.0664c09: 理鋸解身等時。雖與樂因塗香等和合。而不
T1562_.29.0664c10: 生樂但生苦受。與塗香等樂因合時。若與苦
T1562_.29.0664c11: 因蚊&T072334;等合便不生樂。轉生苦受此如前解。
T1562_.29.0664c12: 謂見有處所有樂因。唯能生樂曾不生苦。如
T1562_.29.0664c13: 三靜慮以於欲界苦著樂微。故遇樂縁不能
T1562_.29.0664c14: 奪苦。然或有位苦因生樂。謂見世間増苦味
T1562_.29.0664c15: 者。由數習等於彼生欣。又見世間燒鐵石等。
T1562_.29.0664c16: 初觸身分能爲樂因。若爾後時極習近彼。寧
T1562_.29.0664c17: 即由彼復能生苦。我先説境爲苦樂因。要待
T1562_.29.0664c18: 所依分位差別。其義已顯寧更徴難。或苦與
T1562_.29.0664c19: 樂種類有殊。故彼生時法爾差別。不應於此
T1562_.29.0664c20: 相例推徴。故有漏蘊非皆苦性。以契經説。佛
T1562_.29.0664c21: 告大名。若色一向是苦非樂。非樂所隨廣説
T1562_.29.0664c22: 乃至。有情於色不應生染。言於對治重苦逼
T1562_.29.0664c23: 中。愚夫起樂増上慢故。無實樂者理亦不然。
T1562_.29.0664c24: 由對治門證有樂故。謂爲無彼而求此法。即
T1562_.29.0664c25: 有實法爲彼對治既爲無苦。起勝方便而求
T1562_.29.0664c26: 於樂即有實樂。能對治苦何理相違。又苦先
T1562_.29.0664c27: 除後入三定。三定樂覺治何苦生。又因殊勝
T1562_.29.0664c28: 聲香等境。起増上樂治何苦生。故彼所立因
T1562_.29.0664c29: 無能遮實樂言。於衆苦易脱位中。世間有情
T1562_.29.0664c30: 樂覺生故。無實樂者理亦不然先已説故。先
T1562_.29.0665a01: 何所説。謂苦樂因非唯境故。若唯境者初荷
T1562_.29.0665a02: 擔時。肩應即生増上苦受。既不如是故易肩
T1562_.29.0665a03: 時。擔觀所依分位差別。乃至未滅能爲樂因。
T1562_.29.0665a04: 亦不應言諸愚夫類。於新起苦有樂覺生。初
T1562_.29.0665a05: 遭鞭等時應生樂覺故。現見彼苦亦有重輕。
T1562_.29.0665a06: 初受輕時應生樂覺。或彼應説以何因縁。重
T1562_.29.0665a07: 擔在肩久不易脱。便生重苦初易不然。理不
T1562_.29.0665a08: 應言唯此重擔。未易肩位爲重苦縁。於易肩
T1562_.29.0665a09: 時便生輕苦。縁既是一苦何重輕。由此證知
T1562_.29.0665a10: 別有所待。身位差別爲苦樂因。故生死中有
T1562_.29.0665a11: 少實樂。然世尊説諸所有受。無非苦者亦不
T1562_.29.0665a12: 相違。佛於經中自釋通故。謂如慶喜問世尊
T1562_.29.0665a13: 言。佛於餘經説有三受。謂樂及苦不苦不樂
T1562_.29.0665a14: 依何密意。此經復言諸所有受無非是苦。佛
T1562_.29.0665a15: 言。慶喜我依諸行皆是無常。及諸有爲皆是
T1562_.29.0665a16: 變壞。密作是説諸所有受無非是苦。故知此
T1562_.29.0665a17: 經依二苦説。不依苦苦説皆苦言。由此定知
T1562_.29.0665a18: 實有三受。以彼尊者不問佛言。依何密意説
T1562_.29.0665a19: 有三受。佛亦不説我密説三。但言密意我説
T1562_.29.0665a20: 皆苦。既言皆苦是密意説。非了義故不可爲
T1562_.29.0665a21: 依。寧即憑斯撥無實樂。又契經説。此生時
T1562_.29.0665a22: 苦生此滅時苦滅亦不相違。有漏法隨應三
T1562_.29.0665a23: 苦性合故。如色想等體雖非苦。猶如苦受而
T1562_.29.0665a24: 説爲苦。如是樂等體雖非苦。猶如苦受説
T1562_.29.0665a25: 苦何違。或諸有漏皆苦諦攝。依如是理説亦
T1562_.29.0665a26: 無違。豈不由斯即證無樂。不爾前已説非苦
T1562_.29.0665a27: 説苦故。謂如色等非苦説苦。樂等亦爾非苦
T1562_.29.0665a28: 説苦。若爾觀樂苦諦攝時。如何不成顛倒作
T1562_.29.0665a29: 意。此先已説先説者何。謂是行苦壞苦性故。
T1562_.29.0665b01: 依如是義故有頌言
T1562_.29.0665b02:     諸佛正遍覺 知諸行無常
T1562_.29.0665b03:     及有爲變壞 故説受皆苦
T1562_.29.0665b04: 然有漏樂難成易壞。行者厭患觀之爲苦。不
T1562_.29.0665b05: 由樂受是苦性故。謂苦易成隨欲便得。如暫
T1562_.29.0665b06: 屏氣生極苦受。然極難壞爲欲令滅。多設劬
T1562_.29.0665b07: 勞猶相續住。樂則不爾雖多設劬勞。仍難
T1562_.29.0665b08: 其現前及久住。故修行者於樂受中。生極
T1562_.29.0665b09: 厭患觀之爲苦。由此樂受亦苦諦攝。故不可
T1562_.29.0665b10: 以契經中言。此生時苦生此滅時苦滅。便定
T1562_.29.0665b11: 非撥樂受自性。又契經言。於苦謂樂名顛倒
T1562_.29.0665b12: 者亦不相違一向謂樂成顛倒故。謂有漏樂
T1562_.29.0665b13: 理亦名苦。生住時樂壞時苦故。性是無常行
T1562_.29.0665b14: 苦攝故。一向謂樂如何非倒。又諸愚夫由見
T1562_.29.0665b15: 取力。於煩惱火遍所燒然。有漏行中計寂靜
T1562_.29.0665b16: 徳。故於苦計樂成想等顛倒。若謂此如常我
T1562_.29.0665b17: 想等。於一向苦計樂成倒。理亦不然。遮色等
T1562_.29.0665b18: 蘊一向是苦。契經説故。即由此故我先已許。
T1562_.29.0665b19: 全及分増益倶得名顛倒。故非由此無樂理
T1562_.29.0665b20: 成。又契經言。汝應以苦觀樂受者理亦無違。
T1562_.29.0665b21: 即由此經有樂成故。謂此經説汝等苾芻。應
T1562_.29.0665b22: 以毒箭觀於苦受。應以苦觀樂受。應以無常
T1562_.29.0665b23: 觀非二受。若謂三受唯一苦性。佛不應勸作
T1562_.29.0665b24: 差別觀。既勸別觀故知性異。此中苦受體非
T1562_.29.0665b25: 毒箭。然爲惱害與毒箭同。故勸觀苦猶如毒
T1562_.29.0665b26: 箭。如是樂受體非是苦性是樂故。由當變壞
T1562_.29.0665b27: 雖體是樂勸觀如苦。後變壞時必當苦故。如
T1562_.29.0665b28: 擲坏器未至地時。雖體尚全已説爲壞。非苦
T1562_.29.0665b29: 樂受亦非無常性是受故。由必被滅雖非無
T1562_.29.0665c01: 常性勸觀如無常。生已後時必當滅故。又無
T1562_.29.0665c02: 常相恒隨逐故。以非二受能引愚癡。由癡故
T1562_.29.0665c03: 於多劫已壞執爲常住。及我我所爲欲違彼
T1562_.29.0665c04: 常我見故。勸以無常觀非二受。今詳經意勸
T1562_.29.0665c05: 如是觀。令於三界法起離染加行。謂初以毒
T1562_.29.0665c06: 箭觀於苦受者。是於欲界法起離染加行。以
T1562_.29.0665c07: 欲界中苦受多故。次應以苦觀樂受者。是於
T1562_.29.0665c08: 色界法起離染加行。以色界中樂受勝故。樂
T1562_.29.0665c09: 是欣樂生死本故。佛於樂受勸觀爲苦。然諸
T1562_.29.0665c10: 樂受自性是樂能攝益故。亦得名苦以是無常
T1562_.29.0665c11: 變壞法故。觀爲樂時能爲繋縛。以欣樂樂法
T1562_.29.0665c12: 是生死本故。觀爲苦時能令解脱。以厭患苦
T1562_.29.0665c13: 法能越生死故。佛以觀苦能令解脱。故勸有
T1562_.29.0665c14: 情觀樂爲苦。後應以無常觀非二受者。是於
T1562_.29.0665c15: 無色法起離染加行。以彼壽限極長遠故。恐
T1562_.29.0665c16: 有情類執彼爲常故。勸觀無常如假借嚴具。
T1562_.29.0665c17: 是故知佛勸如是觀。令於三界法起離染加
T1562_.29.0665c18: 行。不可引斯撥無樂受。由此樂受於生死中。
T1562_.29.0665c19: 定實有宗不可傾動。傍論已了應復正論。如
T1562_.29.0665c20: 是所説四聖諦中。幾是世俗幾是勝義。此中
T1562_.29.0665c21: 一類作如是言。二是世俗二是勝義。有一類
T1562_.29.0665c22: 言三是世俗。有爲皆是亡失法故。有言二諦
T1562_.29.0665c23: 約教有別。謂諸宣説補特伽羅。城園林等相
T1562_.29.0665c24: 應言教皆世俗攝。此爲顯示實義爲先。非從
T1562_.29.0665c25: 誑他作意引起故名爲諦。諸有宣説蘊處界
T1562_.29.0665c26: 等。相應言教皆勝義攝。此爲詮辯諸法實相。
T1562_.29.0665c27: 破壞一合有情想等。能詮眞理故名爲諦。此
T1562_.29.0665c28: 四諦教能令有情。證眞實理故是勝義。此中
T1562_.29.0665c29: 上座作如是言。三諦皆通世俗勝義。謂一苦
T1562_.29.0666a01: 諦假是世俗。所依實物名爲勝義。集諦道諦
T1562_.29.0666a02: 例亦應然。唯滅諦體不可説故。同諸無記不
T1562_.29.0666a03: 可説有。如契經説。具壽慶喜六觸處盡。離滅
T1562_.29.0666a04: 靜沒有異無異。皆不可論汝欲論耶。乃至廣
T1562_.29.0666a05: 説今詳上座所説義宗。違害世俗勝義諦相。
T1562_.29.0666a06: 如是二諦其相云何。頌曰
T1562_.29.0666a07:     彼覺破便無 慧析餘亦爾
T1562_.29.0666a08:     如瓶水世俗 異此名勝義
T1562_.29.0666a09: 論曰。諸和合物隨其所應。總有二種性類差
T1562_.29.0666a10: 別。一可以物破爲細分。二可以慧析除餘法。
T1562_.29.0666a11: 謂且於色諸和合聚破爲細分。彼覺便無名
T1562_.29.0666a12: 世俗諦猶如瓶等。非破瓶等爲瓦等時。復可
T1562_.29.0666a13: 於中生瓶等覺。有和合聚雖破爲多。彼覺非
T1562_.29.0666a14: 無猶如水等。若以勝慧析除餘法。彼覺方無
T1562_.29.0666a15: 亦世俗諦。非水等被慧析除色等時復可於
T1562_.29.0666a16: 中生水等覺故。於彼物未破析時以世想名
T1562_.29.0666a17: 施設。爲彼施設有故名爲世俗。依世俗理説
T1562_.29.0666a18: 有瓶等。是實非虚名世俗諦。如世俗理説爲
T1562_.29.0666a19: 有故。若物異此名勝義諦。謂彼物覺彼破不
T1562_.29.0666a20: 無及慧析餘。彼覺仍有名勝義諦。猶如色等
T1562_.29.0666a21: 如色等物。碎爲細分漸漸破析乃至極微。或
T1562_.29.0666a22: 以勝慧析除味等。彼色等覺如本恒存。受等
T1562_.29.0666a23: 亦然但非色法。無細分故不可碎彼。以爲細
T1562_.29.0666a24: 分乃至極微。然可以慧析至刹那。或可析除
T1562_.29.0666a25: 餘想等法。彼受等覺如本恒存。此眞實有故
T1562_.29.0666a26: 名勝義。以一切時體恒有故。依勝義理説有
T1562_.29.0666a27: 色等。是實非虚名勝義諦。如勝義理説爲有
T1562_.29.0666a28: 故。由彼上座所説義宗。違此所立二諦相故
T1562_.29.0666a29: 不應正理。且彼所言謂一苦諦。假是世俗特
T1562_.29.0666b01: 乖正理。所以者何。非於苦諦可以蘊等。漸
T1562_.29.0666b02: 漸分析乃至極微。或一刹那令捨苦覺。以析
T1562_.29.0666b03: 乃至極微刹那。一一恒與苦相合故。云何可
T1562_.29.0666b04: 謂如瓶水等。於所依物未破析時。假施設有
T1562_.29.0666b05: 名世俗諦。又如觸法界。苦諦亦應然。謂彼目
T1562_.29.0666b06: 言蘊唯世俗。所依實物方是勝義。處亦如是。
T1562_.29.0666b07: 界唯勝義。豈不觸法界亦依多立一。理應如
T1562_.29.0666b08: 蘊是世俗有。所依實物方是勝義。則應許界
T1562_.29.0666b09: 體兼二種。亦是世俗亦是勝義。若謂二界於
T1562_.29.0666b10: 破析時。界相不捨故唯勝義。非如蘊處是聚
T1562_.29.0666b11: 是門。於破析時捨聚門義。是則苦諦例亦應
T1562_.29.0666b12: 然。於破析時不捨相故。又彼自説二諦相言。
T1562_.29.0666b13: 若於多物施設爲有名爲世俗。但於一物施
T1562_.29.0666b14: 設爲有名爲勝義。又細分別所目法時。便失
T1562_.29.0666b15: 本名名爲世俗。若細分別所目法時。不失本
T1562_.29.0666b16: 名名爲勝義。於彼所説且就初門。觸法二界
T1562_.29.0666b17: 應成假有。非但於一物施設爲有故。由此彼
T1562_.29.0666b18: 應作如是説。但於多物施設爲有名爲世俗。
T1562_.29.0666b19: 亦於一物施設爲有名爲勝義。如是可言二
T1562_.29.0666b20: 界實有。便與説苦諦是世俗義。違非但於多
T1562_.29.0666b21: 物施設爲有故。所以者何。於多物一物皆施
T1562_.29.0666b22: 設有。如觸法界故就第二門亦違彼説。苦諦
T1562_.29.0666b23: 通是世俗有義。謂細分別苦諦體時。不失本
T1562_.29.0666b24: 名如觸法界。故知上座於諦義中。所説所書
T1562_.29.0666b25: 不觀前後。彼諸弟子披後忘前。重覽前文後
T1562_.29.0666b26: 文已失。由是所立前後相違。應例推徴集諦
T1562_.29.0666b27: 道諦。又彼所説唯滅諦體。不可説故同諸無
T1562_.29.0666b28: 記。不可説有理亦不然。既爾應成世俗有故。
T1562_.29.0666b29: 謂佛所説如來死後爲有爲無。命者與身爲
T1562_.29.0666c01: 一異等諸無記事一切皆是世俗有攝。以如
T1562_.29.0666c02: 來等與色等法。非即非離是世俗有。滅諦既
T1562_.29.0666c03: 同彼應世俗有攝。謂如瓶等與色等物。非即
T1562_.29.0666c04: 非離是世俗有。又説。依蘊施設有情。許諸
T1562_.29.0666c05: 有情世俗有故。知如來等世俗有攝滅諦亦
T1562_.29.0666c06: 應然同不可記故。然不可謂涅槃俗有非俗
T1562_.29.0666c07: 有理。如前已説。是故不可定説涅槃。同無記
T1562_.29.0666c08: 事體非實有定應許是勝義諦攝。若爾何故
T1562_.29.0666c09: 者舍利子。不爲慶喜分明記耶。豈不後文
T1562_.29.0666c10: 亦分明記。乃至六處有可有諸戲論。六處既
T1562_.29.0666c11: 滅絶諸戲論。薄伽梵説此謂涅槃。由此證知
T1562_.29.0666c12: 離有戲論。必定別有無戲論滅。然彼慶喜不
T1562_.29.0666c13: 作是問。六觸處滅爲有爲無故。亦不酬是有
T1562_.29.0666c14: 無義。但作是問滅與六處。爲有別異爲無異
T1562_.29.0666c15: 耶。是故答言。此無戲論。若謂滅體假實都無。
T1562_.29.0666c16: 豈不定應答言無異所以然者。謂畢竟無。據
T1562_.29.0666c17: 理皆應如是説故。無有少分畢竟無法。不可
T1562_.29.0666c18: 定言有異無異。亦有異亦無異。非有異非無
T1562_.29.0666c19: 異。應作是言此定無異。然舍利子不作是説
T1562_.29.0666c20: 故知彼滅非畢竟無。亦不可言是世俗有。無
T1562_.29.0666c21: 所依故如前已説。故知滅諦唯勝義有。離二
T1562_.29.0666c22: 諦外諸聖教中無容説有第三有故。若爾何
T1562_.29.0666c23: 故言不可論。理但應言此定有異。亦無有過
T1562_.29.0666c24: 不可論言。但顯不應復推徴義謂此有異義
T1562_.29.0666c25: 已顯成。不應於中復爲徴問以六觸處有諸
T1562_.29.0666c26: 戲論。六處永滅絶諸戲論。薄伽梵説此謂
T1562_.29.0666c27: 涅槃。即已顯成別有滅諦又契經説滅界是
T1562_.29.0666c28: 有由如是等不應復問。或顯慶喜發問無端
T1562_.29.0666c29: 故。以此言止其所問。謂諸弟子歸投世尊長
T1562_.29.0667a01: 時精勤修諸梵行。究竟唯爲證得涅槃。不應
T1562_.29.0667a02: 今時復爲疑問或彼慶喜作是尋思。六處既
T1562_.29.0667a03: 無滅依何立。若有六處滅義應無。故寄彼言
T1562_.29.0667a04: 以申此難。由此故答此不可論。以涅槃中絶
T1562_.29.0667a05: 戲論故。或應方便別求此經。不可論言所有
T1562_.29.0667a06: 意趣。理必不可定執涅槃。其體是無同無記
T1562_.29.0667a07: 事。由此我等於彼所言。定不信依有過失故。
T1562_.29.0667a08: 彼必應許寂滅涅槃。於二諦中隨一諦攝。然
T1562_.29.0667a09: 我宗説四皆勝義。諸世俗諦依勝義理。世俗
T1562_.29.0667a10: 自體爲有爲無。若言是有諦應唯一。若言是
T1562_.29.0667a11: 無諦應無二此應決定判言是有。以彼尊者
T1562_.29.0667a12: 世友説言無倒顯義名是世俗諦。此名所顯
T1562_.29.0667a13: 義是勝義諦。名是實物如先已辯。豈不已言
T1562_.29.0667a14: 諦應唯一理實應爾。所以者何。非勝義空可
T1562_.29.0667a15: 名諦故既爾何故立二諦耶。即勝義中依少別
T1562_.29.0667a16: 理。立爲世俗非由體異。所以爾者。名是言依。
T1562_.29.0667a17: 隨世俗情流布性故。依如此義應作是言。諸
T1562_.29.0667a18: 是世俗必是勝義。有是勝義而非世俗。謂但
T1562_.29.0667a19: 除名餘實有義。即依勝義是有義中。約少分
T1562_.29.0667a20: 理名世俗諦。約少別理名勝義諦。謂無簡別
T1562_.29.0667a21: 總相所取。一合相理名世俗諦。若有簡別別
T1562_.29.0667a22: 相所取。或類或物名勝義諦。如於一體有漏
T1562_.29.0667a23: 事中。所取果義名爲苦諦。所取因義名爲集
T1562_.29.0667a24: 諦。或如一體心心所法。有具六因及四縁性。
T1562_.29.0667a25: 然依此義名相應因。非即由斯名倶有等。由
T1562_.29.0667a26: 如是理於大仙尊。所説諦中無有違害。如説。
T1562_.29.0667a27: 一諦更無第二。諸勝生類於中無諍。有謂異
T1562_.29.0667a28: 諦頻顯示故。我定説彼非眞沙門。謂於世間
T1562_.29.0667a29: 有諸外道。學窮諸論見仍未決。至佛法中聞
T1562_.29.0667b01: 説二諦。謂亦不定倍復生疑。世尊爲令得決
T1562_.29.0667b02: 定解。哀愍爲説一諦等言。此一諦言總顯聖
T1562_.29.0667b03: 教所説諦義。無第二言是重審決顯諦唯一。
T1562_.29.0667b04: 何謂一諦故次復言。謂諸勝生類於中無諍
T1562_.29.0667b05: 者。勝生言顯内法有情。已見諦迹言於中者。
T1562_.29.0667b06: 顯勝義諦即四聖諦。彼於此諦一切無疑。由
T1562_.29.0667b07: 此故言於中無諍。此則善順脇尊者言。唯聖
T1562_.29.0667b08: 教中有苦聖諦。非餘亦有乃至廣説。世尊亦
T1562_.29.0667b09: 説唯有一道。更無餘道能得清淨。復言究竟
T1562_.29.0667b10: 唯一無別。然諸世俗依勝義理。有世俗體亦
T1562_.29.0667b11: 無有諍。以見諦者於諸世間。方域言詞不堅
T1562_.29.0667b12: 執故。謂彼了達如是諸名。隨世俗情假施設
T1562_.29.0667b13: 轉。取蘊一分攝於中何所諍。言有謂異諦頻
T1562_.29.0667b14: 顯示故者。有言顯示有諸外道。謂聲爲顯彼
T1562_.29.0667b15: 情妄。謂以彼所執諦相有乖。而妄謂爲我
T1562_.29.0667b16: 立是諦。頻自顯示言勝義攝異諦聲顯乖於
T1562_.29.0667b17: 諦義。謂諸聖諦義無乖違苦。眞無常非不無
T1562_.29.0667b18: 常滅。眞寂靜非不寂靜。彼所立諦與此相
T1562_.29.0667b19: 違。於諦義乖故言異諦。爲顯因義復説故聲。
T1562_.29.0667b20: 謂唯佛法中有眞聖諦。彼説異諦故知是外
T1562_.29.0667b21: 道。以彼所説聖諦義乖。故非眞沙門定是外
T1562_.29.0667b22: 道攝。由此後文復作是説。我定説彼非眞沙
T1562_.29.0667b23: 門。以彼所言異眞聖諦。故是外道非眞沙門。
T1562_.29.0667b24: 如説。苾芻諸有捨我。所説苦諦別立苦諦。此
T1562_.29.0667b25: 但有言乃至廣説。説顯示言顯諸外道。持己
T1562_.29.0667b26: 所執宣暢授他。以妄文詞増益實義。頻言爲
T1562_.29.0667b27: 顯數起異端。別別頒宣所執諦理。此顯外道
T1562_.29.0667b28: 未證勝義。所説言詞不決定故。由此説彼非
T1562_.29.0667b29: 眞沙門。故佛衆中正師子吼。他論無有梵志
T1562_.29.0667c01: 沙門。凡所自稱空無實義。以世俗諦亦勝義
T1562_.29.0667c02: 攝。不違大師所説一諦。即由此義爲婆羅門。
T1562_.29.0667c03: 説眞婆羅門必具有三諦。説不殺害一切有
T1562_.29.0667c04: 情。是諦非虚名第一諦。説諸集法皆是滅法。
T1562_.29.0667c05: 是諦非虚名第二諦。説我我所無處誰物。是
T1562_.29.0667c06: 諦非虚名第三諦。以諸先代婆羅門説眞修
T1562_.29.0667c07: 行者有三種諦。説禀祠禮殺生爲法。是諦非
T1562_.29.0667c08: 虚名第一諦。説己所作皆得常果。是諦非虚
T1562_.29.0667c09: 名第二諦。説己身等屬自在天是諦非虚名
T1562_.29.0667c10: 第三諦。謂彼先代諸婆羅門施設此三。誑求
T1562_.29.0667c11: 脱者依之行者空無所獲。佛爲遮彼如次説
T1562_.29.0667c12: 三。以諸世間盲闇所覆。不能簡別所説是非。
T1562_.29.0667c13: 信婆羅門所傳明論。謂此三種是諦非虚。蔽
T1562_.29.0667c14: 執修行皆墮惡趣。世尊哀愍斥彼言虚。讃己
T1562_.29.0667c15: 所立。三種名諦。今詳三諦應知爲起。三解
T1562_.29.0667c16: 脱門前加行道。謂第一空縁有情故。第二無
T1562_.29.0667c17: 願縁起盡故。第三無相縁相無故。以處誰
T1562_.29.0667c18: 物名爲相故。或即爲起三解脱門。或顯加行
T1562_.29.0667c19: 學無學地。有言此三爲顯三蘊。如是三諦隨
T1562_.29.0667c20: 其所應三聖諦攝。由此定知如是三諦勝義
T1562_.29.0667c21: 諦攝。言聖諦者爲簡餘諦故説聖言。謂一切
T1562_.29.0667c22: 法自相非虚亦得名諦。然成聖性不由覺彼
T1562_.29.0667c23: 縁自相境所有智生。無力能令入見道故。於
T1562_.29.0667c24: 法自相得善巧已。別有所覺方成聖性。此所
T1562_.29.0667c25: 覺諦是諸聖者。同意所許故名聖諦。諸法共
T1562_.29.0667c26: 相名此所覺。謂覺取蘊苦等相故。覺能生法
T1562_.29.0667c27: 因等相故。覺彼寂滅滅等相故。覺滅方便道
T1562_.29.0667c28: 等相故。方得成聖餘則不然。不可説言治五
T1562_.29.0667c29: 部故。所覺聖諦應有五種。即由修習縁四諦
T1562_.29.0668a01: 道。漸増盛時治修斷故。此四聖諦總體云何。
T1562_.29.0668a02: 一切有爲及諸擇滅以是煩惱聖道境故。染
T1562_.29.0668a03: 淨因果性差別故。空非擇滅有自體故。正見
T1562_.29.0668a04: 境故亦是諦攝然非煩惱聖道境故。亦非染
T1562_.29.0668a05: 淨因果性故。亦非欣厭所行境故。非覺悟彼
T1562_.29.0668a06: 得成聖故。不預此中聖諦所攝。何縁煩惱不
T1562_.29.0668a07: 縁彼生。以彼二法是無漏故不能違害有漏
T1562_.29.0668a08: 法故。謂愛但縁有漏爲境。欣無漏法違諸有
T1562_.29.0668a09: 故。不名爲愛是善法欲。若境極能順生貪愛
T1562_.29.0668a10: 此境遍是煩惱所縁。由愛所縁便於彼滅。及
T1562_.29.0668a11: 彼滅道不欲疑謗。空非擇滅與此相違。故定
T1562_.29.0668a12: 不爲煩惱境界。豈不於二譬喩等師縁之亦
T1562_.29.0668a13: 生不欲疑謗。寧説縁彼煩惱不生。非縁彼生
T1562_.29.0668a14: 無智疑見。障證苦滅及苦滅道。如縁苦等成
T1562_.29.0668a15: 染汚性。如阿羅漢於道路等。亦有無智疑謗
T1562_.29.0668a16: 現行。豈可説爲染汚煩惱。是故皆是不染汚
T1562_.29.0668a17: 性。由此説無縁彼煩惱。有説。非謗空非擇滅
T1562_.29.0668a18: 謗其名不縁其體。此二唯善俗智境界。於
T1562_.29.0668a19: 苦等諦何不亦然。是故應知前説無失
T1562_.29.0668a20: *説一切有部順正理論*卷第五十八
T1562_.29.0668a21:
T1562_.29.0668a22:
T1562_.29.0668a23:
T1562_.29.0668a24: 阿毘達磨順正理論卷第五十九
T1562_.29.0668a25:   尊者衆賢造
T1562_.29.0668a26:  *三藏法師玄奘奉  詔譯 
T1562_.29.0668a27:   *辯賢聖品第六之三
T1562_.29.0668a28: 今應思擇。於聖諦中求眞見者初修何行。求
T1562_.29.0668a29: 見聖諦初業地中。所習行儀極爲繁廣。欲遍
T1562_.29.0668b01: 解者當於衆聖。所集觀行諸論中求。以要言
T1562_.29.0668b02: 之初修行者。應於解脱具深意樂觀涅槃徳
T1562_.29.0668b03: 背生死過。先應方便親近善友。善友能爲衆
T1562_.29.0668b04: 行本故。具聞等力得善友名。譬如良醫於療
T1562_.29.0668b05: 疾位。先審觀察諸有病者。何等本性如何變
T1562_.29.0668b06: 異。何所規度有何勢力。何處何時習何成性。
T1562_.29.0668b07: 何志何失何法所隨。何食何業住何分位。彼
T1562_.29.0668b08: 從先來串服何藥。次觀諸藥味勢熟徳。隨
T1562_.29.0668b09: 應授與令熱令膩。或令進湯引諸病出。凡所
T1562_.29.0668b10: 授藥功不唐捐。具悲智尊亦復如是。先觀煩
T1562_.29.0668b11: 惱重病所逼。初欲習業諸弟子衆。何等本性
T1562_.29.0668b12: 爲貪行耶。廣説乃至爲雜行耶。如何變異誰
T1562_.29.0668b13: 令變耶。爲經久住爲暫爾耶。令違本性有何
T1562_.29.0668b14: 徳耶。何所規度爲求世榮爲求出世堅固功
T1562_.29.0668b15: 徳。有何勢力彼所依身。爲極堅固堪耐勞苦。
T1562_.29.0668b16: 獨處閑居專精受行。杜多功徳爲極愞軟。爲
T1562_.29.0668b17: 居何處有居此處。此徳失生處亦順生諸
T1562_.29.0668b18: 失。故理須觀察爲在何時。有在此時欣樂於
T1562_.29.0668b19: 此時。亦順生欣樂心故理須觀察或根熟位説
T1562_.29.0668b20: 名爲時。習何成性彼於先來。*串習何徳今成
T1562_.29.0668b21: 此性。有何志性爲性怯劣爲性強勇。堪處閑
T1562_.29.0668b22: 居爲性劬勞。爲極勇猛堪能擔荷大劬勞擔。
T1562_.29.0668b23: 有何過失爲増上慢。爲被他言之所牽引。爲
T1562_.29.0668b24: 多尋伺爲性愚矇。爲多諂曲爲性躁擾。爲
T1562_.29.0668b25: 貪敬奉爲愛利養。爲多邪解爲多疑惑。何法
T1562_.29.0668b26: 所隨爲何煩惱。堅所隨逐何可動耶。彼宜何
T1562_.29.0668b27: 食順益彼身。身依食住故應觀察。彼有何業
T1562_.29.0668b28: 是先所爲令順先修故應觀察住何分位。功
T1562_.29.0668b29: 徳過失隨年位殊。故應觀察彼宜授與。何等
T1562_.29.0668c01: 法藥爲應捨置。爲應訶擯爲應讃勵爲應誨
T1562_.29.0668c02: 示。次應觀察諸對治門。隨其所應授與令學。
T1562_.29.0668c03: 各令獲益功不唐捐。由此世尊契經中説。親
T1562_.29.0668c04: 近善友名全梵行。行者既爲能説正法。善友
T1562_.29.0668c05: 攝持應修何行。頌曰
T1562_.29.0668c06:     將趣見諦道 應住戒勤修
T1562_.29.0668c07:     聞思修所成 謂名倶義境
T1562_.29.0668c08: 論曰。諸有發心將趣見諦。應先安住清淨尸
T1562_.29.0668c09: 羅。然後勤修聞所成等。故世尊説依住尸羅。
T1562_.29.0668c10: 於二法中能勤修習。謂先安住清淨戒已。復
T1562_.29.0668c11: 數親近諸瑜伽師。隨瑜伽師教授誡勗。精勤
T1562_.29.0668c12: 攝受順見諦聞。聞已勤求所聞法義。令師教
T1562_.29.0668c13: 誡所生慧増。漸勝漸明乃至純熟。非唯於此
T1562_.29.0668c14: 生喜足心。復於法義自專思擇。如是如是決
T1562_.29.0668c15: 定慧生。自思爲因決慧生已。能勤修習諸煩
T1562_.29.0668c16: 惱等。自相共相二對治修。今於此中略攝義
T1562_.29.0668c17: 者。謂修行者住戒勤修。依聞所成慧起思所
T1562_.29.0668c18: 成慧。依思所成慧起修所成慧。此三慧相差
T1562_.29.0668c19: 別云何。謂如次縁名倶義境。理實三慧於成
T1562_.29.0668c20: 滿時。一切皆唯縁義爲境。爾時難辯三慧相
T1562_.29.0668c21: 別。故今且約加行位。辯説聞思修縁名倶義。
T1562_.29.0668c22: 非唯縁名境有決定慧生故。聞所成慧不但
T1562_.29.0668c23: 縁名境。然隨師説名句文身故。於義差別
T1562_.29.0668c24: 有決定慧生。此慧名爲聞所成慧。約入方便
T1562_.29.0668c25: 説但縁名。聞慧成已爲知別義。復加精勤自
T1562_.29.0668c26: 審思擇。欲令思擇無謬失故。復念師教名句
T1562_.29.0668c27: 文身。由此後時於義差別。生決定慧名思所
T1562_.29.0668c28: 成。此加行時由思義力。引念名故説縁倶境。
T1562_.29.0668c29: 思慧成已等引現前。不待名言證義差別。此
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