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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_.29.0706a01: 不動法金剛定後。得無生智而未現前。盡智
T1562_.29.0706a02: 無間方得現起。除先不動餘阿羅漢。盡智無
T1562_.29.0706a03: 間有盡智生。或即引生無學正見。非無生智
T1562_.29.0706a04: 後容退故。謂若先是時解脱性。雖於因位雙
T1562_.29.0706a05: 求二種。而至極果容有退故。金剛喩定正滅
T1562_.29.0706a06: 位中。不得無生唯得盡智。故盡智後盡智現
T1562_.29.0706a07: 前。或即引生無學正見。先不動法無生智後
T1562_.29.0706a08: 有無生智起。或無學正見此無學見。一切應
T1562_.29.0706a09: 果之所共有猶如盡智。故金剛定正滅位中。
T1562_.29.0706a10: 一切皆得無學正見。然此正見非正所求。故
T1562_.29.0706a11: 盡無生二智無間。或有即起或未現前。於此
T1562_.29.0706a12: 位中總略義者。若先不動初起盡智唯一刹
T1562_.29.0706a13: 那。次無生智亦一刹那或有相續。若時解脱
T1562_.29.0706a14: 初起盡智。或一刹那或有相續。此二所起無
T1562_.29.0706a15: 學正見。皆無決定刹那相續如前説。彼非正
T1562_.29.0706a16: 求故
T1562_.29.0706a17: *説一切有部順正理論*卷第六十六
T1562_.29.0706a18:
T1562_.29.0706a19:
T1562_.29.0706a20:
T1562_.29.0706a21: 阿毘達磨順正理論卷第六十七
T1562_.29.0706a22:   尊者衆賢造
T1562_.29.0706a23:  *三藏法師玄奘奉  詔譯 
T1562_.29.0706a24:   *辯聖賢品第六之十一
T1562_.29.0706a25: 如説沙門及沙門果。何謂沙門性。此果體是
T1562_.29.0706a26: 何。果位差別總有幾種。頌曰
T1562_.29.0706a27:     淨道沙門性 有爲無爲果
T1562_.29.0706a28:     此有八十九 解脱道及滅
T1562_.29.0706a29: 論曰。言沙門者。能永息除諸界趣生生死魑
T1562_.29.0706b01: 魅。或能勤勵息諸過失。令永寂靜故名沙門。
T1562_.29.0706b02: 如薄伽梵自作是釋。以能勤勞息除。種種惡
T1562_.29.0706b03: 不善法雜染過失。廣説乃至。故名沙門。沙門
T1562_.29.0706b04: 所有名沙門性。此即沙門所修熏法。熏是排
T1562_.29.0706b05: 遣生臭惑義。即以無漏聖道爲體非世俗道。
T1562_.29.0706b06: 以能無餘究竟靜息諸過失故。由此異生雖
T1562_.29.0706b07: 已斷無所有處染而非眞沙門。以諸過失
T1562_.29.0706b08: 尚有餘故。暫時靜息非究竟故。既無漏道是
T1562_.29.0706b09: 沙門性。通以有爲無爲爲果。故沙門果體通
T1562_.29.0706b10: 有爲無爲。此果佛説總有四種。謂初預流後
T1562_.29.0706b11: 阿羅漢。道類智品。是謂有爲預流果體。見斷
T1562_.29.0706b12: 法斷。是謂無爲預流果體。道類智品或離欲
T1562_.29.0706b13: 界第六。無漏解脱道品。是謂有爲一來果體。
T1562_.29.0706b14: 見斷法斷。及欲界繋修所斷中前六品斷。是
T1562_.29.0706b15: 謂無爲一來果體。道類智品。或離欲界第九
T1562_.29.0706b16: 無漏解脱道品。是謂有爲不還果體。見斷法
T1562_.29.0706b17: 斷欲修斷斷。是謂無爲不還果體。盡智無生
T1562_.29.0706b18: 智無學正見品。是謂有爲阿羅漢果體。三界
T1562_.29.0706b19: 見修所斷法斷。是謂無爲阿羅漢果體。然薄
T1562_.29.0706b20: 伽梵於契經中。但説無爲沙門果體。如説云
T1562_.29.0706b21: 何名預流果。謂斷三結。乃至云何阿羅漢果。
T1562_.29.0706b22: 謂已永斷貪瞋癡等。豈不不還果已許永斷
T1562_.29.0706b23: 瞋。此亦無違釋義別故。此中意説。淨除一切
T1562_.29.0706b24: 煩惱垢者。斷名永斷非尚有餘。煩惱垢者少
T1562_.29.0706b25: 無餘斷得永斷名。然餘處説遍知。云何謂永
T1562_.29.0706b26: 斷貪。乃至廣説。此中意説。若一切種及一
T1562_.29.0706b27: 切斷即名永斷。一切種者謂斷自性。及斷能
T1562_.29.0706b28: 縁即名永斷。唯見苦斷諸法斷位見苦斷法。
T1562_.29.0706b29: 已斷自性未斷能縁。見集斷法已斷能縁。未
T1562_.29.0706c01: 斷自性非永斷故未名遍知。言一切者。謂見
T1562_.29.0706c02: 滅斷等十一惑中。隨一部永斷。由此具顯有
T1562_.29.0706c03: 九遍知。及顯異生斷非遍知所攝。譬喩者説
T1562_.29.0706c04: 沙門果體。唯是無爲由教理故。教如前説今
T1562_.29.0706c05: 當辯理。以諸有爲是可壞故。不可保信沙門
T1562_.29.0706c06: 果體。是可保信故唯無爲。且教不然准前釋
T1562_.29.0706c07: 故。謂前處處已作是釋。非彼所引有餘意經。
T1562_.29.0706c08: 可能證成勝義理趣。契經雖言預流果體謂
T1562_.29.0706c09: 斷三結。而不言唯如四修定中現法樂住。定
T1562_.29.0706c10: 謂經説此是初靜慮。然實此定理亦通餘。故
T1562_.29.0706c11: 不言唯顯有別意。此經亦爾不應固執。若謂
T1562_.29.0706c12: 有餘經説現法樂住通四靜慮。此不爾者。理
T1562_.29.0706c13: 亦不然與彼同故。謂餘經説六法永斷。名爲
T1562_.29.0706c14: 預流豈唯三結。又預流者。理實亦應有邊執
T1562_.29.0706c15: 見及貪等。斷此非預流果無別證因。由此
T1562_.29.0706c16: 彼所言不令生喜。故非由此所引契經。證唯
T1562_.29.0706c17: 無爲是沙門果。理亦非理。若無顛倒智望無
T1562_.29.0706c18: 爲法最可保信故。謂觀行者如實智生。能自
T1562_.29.0706c19: 了知我生盡等。雖是可壞法而極可保信。以
T1562_.29.0706c20: 能顯了無倒義故。由此定知四沙門果。其體
T1562_.29.0706c21: 通攝有爲無爲。復有至教證沙門果亦通有
T1562_.29.0706c22: 爲。如契經説。根到彼岸爲縁顯了。果到彼
T1562_.29.0706c23: 岸果到彼岸爲縁顯了。補特伽羅亦到彼岸。
T1562_.29.0706c24: 唯依有爲法立補特伽羅。補特伽羅由果顯
T1562_.29.0706c25: 了。故知果體亦通有爲。然譬喩宗理最不可
T1562_.29.0706c26: 依。無爲立補特伽羅。彼執無爲無有體故。
T1562_.29.0706c27: 不應無體法爲立假者因。謂彼執無爲唯不
T1562_.29.0706c28: 轉爲相。故不可依託立補特伽羅。若謂但依
T1562_.29.0706c29: 彼得建立。得是道故必是有爲。由此應知依
T1562_.29.0707a01: 向果道。建立八種補特伽羅。補特伽羅既依
T1562_.29.0707a02: 道立。道體通向果果豈唯無爲。又設劬勞求
T1562_.29.0707a03: 得名果。果位攝道既是所求。如何可言彼道
T1562_.29.0707a04: 果。如何知道亦是所求。以契經中有伽他
T1562_.29.0707a05:
T1562_.29.0707a06:     智人居靜室 勇猛諦思惟
T1562_.29.0707a07:     求八解三明 證慢掉盡故
T1562_.29.0707a08: 又契經言。無相心定以解爲果。解體即是盡
T1562_.29.0707a09: 無生智。定即沙門此即顯成。阿毘達磨説沙
T1562_.29.0707a10: 門果體。通有爲無爲。理教顯然不可傾動。然
T1562_.29.0707a11: 經但説果是無爲。以此無爲唯是果故。謂諸
T1562_.29.0707a12: 擇滅唯沙門果。道通沙門故略不説。或以無
T1562_.29.0707a13: 爲法是果非有果。道通二種故略不説。或無
T1562_.29.0707a14: 爲法離有爲過。爲令欣樂是故偏説。或此唯
T1562_.29.0707a15: 説無爲果。經是有餘言不應封執。謂此唯説
T1562_.29.0707a16: 三結斷等。不遍説餘煩惱斷故。如契經説。心
T1562_.29.0707a17: 速迴轉精進能證無上菩提。超段食想越諸
T1562_.29.0707a18: 色想。沒有對想非餘不然。應知此經亦復如
T1562_.29.0707a19: 是。如由別意唯説無爲爲沙門果。亦由別意
T1562_.29.0707a20: 説沙門果唯有四種若廢別意直論法相。即
T1562_.29.0707a21: 沙門果有八十九。皆解脱道擇滅爲性。謂爲
T1562_.29.0707a22: 永斷三界煩惱。有八十九無間道起。見道所
T1562_.29.0707a23: 攝其數有八。法類智忍各有四故。修道所攝
T1562_.29.0707a24: 有八十一。九地各九無間道故。此八十九唯
T1562_.29.0707a25: 沙門性。此沙門性無間所生。八十九解脱道
T1562_.29.0707a26: 亦有爲沙門果。是彼等流士用果故。即諸無
T1562_.29.0707a27: 間所斷惑斷。八十九諸擇滅。唯無爲沙門果。
T1562_.29.0707a28: 是彼離繋士用果故。彼能斷此得障得故。豈
T1562_.29.0707a29: 不沙門性。亦攝解脱道諸無間道。亦彼等流
T1562_.29.0707b01: 士用果故。應無間道亦是有爲沙門果攝。不
T1562_.29.0707b02: 爾且非諸無間道。一切皆是解脱道果。雖有
T1562_.29.0707b03: 是者。而但可言。無間道力解脱道起。彼力能
T1562_.29.0707b04: 斷此起障故。彼道無間此必生故。非解脱道
T1562_.29.0707b05: 力引無間道起。此不能斷彼起障故。非此無
T1562_.29.0707b06: 間彼必生故。謂雖亦有無間而生而不皆然。
T1562_.29.0707b07: 及非此力謂有餘時餘加行力所引起故。或
T1562_.29.0707b08: 有畢竟不復生故無相類失。何故契經説。沙
T1562_.29.0707b09: 門果非八十九唯説四耶。豈不已言經有別
T1562_.29.0707b10: 意。有何別意。且有釋言唯四位中。諸觀行者
T1562_.29.0707b11: 分明歡悦覺慧生故。謂唯四位極可信非餘。
T1562_.29.0707b12: 設有退失未死還得故。有餘復言。唯此四位。
T1562_.29.0707b13: 如次能越惡趣彼因。人天趣生所顯示故。唯
T1562_.29.0707b14: 上中品貪等勢力。往惡趣生非下品故。或有
T1562_.29.0707b15: 本有二。謂欲界有頂二越有頂。二越欲界。
T1562_.29.0707b16: 故唯立四爲沙門果。或諸煩惱總有二類。一
T1562_.29.0707b17: 者無記。二者不善。初越二種後越無記。一來
T1562_.29.0707b18: 不還唯越不善。以惡難越故唯立四。有餘師
T1562_.29.0707b19: 言。非薄伽梵於八十九不現證知。然唯説四
T1562_.29.0707b20: 沙門果者。頌曰
T1562_.29.0707b21:     五因立四果 捨曾得勝道
T1562_.29.0707b22:     集斷得八智 頓修十六行
T1562_.29.0707b23: 論曰。若斷道位具足五因。佛於經中建立彼
T1562_.29.0707b24: 斷。及與斷得倶時而生。淨解脱道爲沙門果。
T1562_.29.0707b25: 言五因者。一捨曾道。謂捨先得果向道故。二
T1562_.29.0707b26: 得勝道。謂得果攝殊勝道故。三總集斷。謂一
T1562_.29.0707b27: 果得總得先來所得斷故。四得八智。謂一時
T1562_.29.0707b28: 中總得四法四類智故。五能頓修十六行相。
T1562_.29.0707b29: 謂能頓修非常等故。住四果位皆具五因。餘
T1562_.29.0707c01: 位不然故唯説四。若唯淨道是沙門性。有漏
T1562_.29.0707c02: 道力所得二果。如何亦是沙門果攝。頌曰
T1562_.29.0707c03:     世道所得斷 聖所得雜故
T1562_.29.0707c04:     無漏得持故 亦名沙門果
T1562_.29.0707c05: 論曰。且無漏道所得擇滅。沙門果攝其理極
T1562_.29.0707c06: 成。得二果時諸世俗道。所得擇滅體數甚少。
T1562_.29.0707c07: 與多聖道所得擇滅。總一得得共成一果。是
T1562_.29.0707c08: 故於此以少從多。倶説名爲沙門果體。謂世
T1562_.29.0707c09: 俗道得二果時。此果非唯以世俗道。所得擇
T1562_.29.0707c10: 滅爲斷果性。兼以見道所得擇滅。於中相
T1562_.29.0707c11: 總成一果。同一果道得所得故。由此契經言。
T1562_.29.0707c12: 云何一來果。謂斷三結薄貪瞋癡。云何不還
T1562_.29.0707c13: 果。謂斷五下結故。世俗道所得擇滅。與無
T1562_.29.0707c14: 漏道所得雜故。以少從多名沙門果。又世俗
T1562_.29.0707c15: 道所得擇滅。無漏斷得所任持故。由此力所
T1562_.29.0707c16: 持退不命終故。無漏斷得印所印故。亦得名
T1562_.29.0707c17: 爲沙門果體。如故人物王印所印。不復名爲
T1562_.29.0707c18: 能集者物。此亦應爾故亦名沙門果。有餘師
T1562_.29.0707c19: 説。此滅當爲金剛喩定。眞沙門果故亦得立
T1562_.29.0707c20: 沙門果名。此滅雖非彼離繋果。是彼士用果
T1562_.29.0707c21: 名彼果無失。有餘復説。由此無爲因沙門性
T1562_.29.0707c22: 増上力得。是故亦應名沙門果。以世俗道斷
T1562_.29.0707c23: 煩惱時。亦修治彼沙門性故。此中上座作如
T1562_.29.0707c24: 是言。理必應無已見諦者。用世俗道斷煩惱
T1562_.29.0707c25: 義。由彼能見一切有境。皆如炎猛熱鐵丸故。
T1562_.29.0707c26: 許世俗道觀上地法。起靜妙等欣行覺故。由
T1562_.29.0707c27: 此諸聖理必不應。以有攝法出離諸有。有餘
T1562_.29.0707c28: 復説。如有少年憙自嚴身耽欲樂淨。彼頸被
T1562_.29.0707c29: 繋狗蛇人屍膖爛虫蛆。臭穢難忍深生羞恥
T1562_.29.0708a01: 厭惡纒心。未若衆聖厭惡諸有。而説縁有靜
T1562_.29.0708a02: 等想生。如是所言不令生喜。故聖於有如無
T1562_.29.0708a03: 想定此非眞過。所以者何。且彼如何許諸聖
T1562_.29.0708a04: 者。見諸有境如熱鐵丸。於有境中已斷樂倒。
T1562_.29.0708a05: 而於有漏行生此是樂覺。爲欲生樂求樂縁
T1562_.29.0708a06: 故。又彼如何許諸聖者。厭諸有境劇厭三屍。
T1562_.29.0708a07: 於有境中已斷淨倒。而於有漏行生此是淨
T1562_.29.0708a08: 想。於極臭處如爛糞泥。女人死屍好習近故。
T1562_.29.0708a09: 由此彼難非眞過失。若謂聖者求諸樂縁。
T1562_.29.0708a10: 習近女時由失正念。於斷惑位正念現前。是
T1562_.29.0708a11: 故不應引之爲例。此亦非理違所説故。謂彼
T1562_.29.0708a12: 所言違如是説。聖如所見無別異行。又諸聖
T1562_.29.0708a13: 者安住正念。雖見諸行體皆是苦。而於其中
T1562_.29.0708a14: 亦生樂覺。如契經説。受樂受時如實了知
T1562_.29.0708a15: 受於樂受。若謂聖者暫時覺樂餘亦應然。於
T1562_.29.0708a16: 上地境亦暫時觀爲靜等故。非聖觀有猶如
T1562_.29.0708a17: 涅槃。發起畢竟靜妙離想。但思上境少靜等
T1562_.29.0708a18: 相。厭離下地麁動等法。世尊亦説以有出有。
T1562_.29.0708a19: 如説聖者以色出欲無色出色。恐謂無能出
T1562_.29.0708a20: 無色者。故佛重説諸有所作。諸有所思滅皆
T1562_.29.0708a21: 能出。又我宗説諸有聖者。以世俗道離下染
T1562_.29.0708a22: 時。以上世定爲首觀察起靜等覺。非以上生
T1562_.29.0708a23: 寧可責言。如何聖者於諸有境起靜等覺。聖
T1562_.29.0708a24: 厭有生非有徳故。又有至教證諸聖者。於世
T1562_.29.0708a25: 定中起靜等覺。如契經説。具壽舍利子。速往
T1562_.29.0708a26: 盲林入滅受想定。從定起已高聲唱言。此滅
T1562_.29.0708a27: 涅槃甚樂甚靜。謂彼尊者於此滅定覺樂靜
T1562_.29.0708a28: 故。便於涅槃起甚快樂甚寂靜覺故。從定起
T1562_.29.0708a29: 高聲唱言。此滅涅槃甚樂甚靜。謂滅定中滅
T1562_.29.0708b01: 少流轉。尚有如是樂靜二相。況涅槃中流轉
T1562_.29.0708b02: 總滅。或即滅定假説涅槃。以樂及靜分相似
T1562_.29.0708b03: 故。又佛亦説此定甚妙。謂薄伽梵説滅定已
T1562_.29.0708b04: 復言。此妙過六輕安。以滅定體有妙性故。
T1562_.29.0708b05: 可以對餘挍量勝劣。又漸損減契經中言。如
T1562_.29.0708b06: 是四種寂靜解脱。超一切色無色所收。我説
T1562_.29.0708b07: 苾芻修彼定者。從彼定起必應唱言。如是定
T1562_.29.0708b08: 中極爲寂靜。故不可説唯有頂地。善有漏定
T1562_.29.0708b09: 寂靜非餘。若謂不應縁暫靜等。起靜等想便
T1562_.29.0708b10: 能斷惑。此亦不然。待下地法上地便是畢竟
T1562_.29.0708b11: 靜故。謂初靜慮待欲界法。無或寂靜不寂靜
T1562_.29.0708b12: 義。豈可説言厭欲界法觀初靜慮。爲靜等時
T1562_.29.0708b13: 非畢竟故障離欲染。又既見有自地善心。能
T1562_.29.0708b14: 暫思惟自地不淨。雖爲自地煩惱所縛。而亦
T1562_.29.0708b15: 能令煩惱不起。如何觀下災横所逼。觀上永
T1562_.29.0708b16: 脱下地災横非下所縛。勝定現前而不。能斷
T1562_.29.0708b17: 下地惑得。故汝不應不生歡喜。然愚夫類於
T1562_.29.0708b18: 無想天。執爲眞實究竟出離。於無想定方能
T1562_.29.0708b19: 發起。聖者於彼不執出離。故無想定聖者不
T1562_.29.0708b20: 起。更以餘想不能起故。由此彼喩於證無能。
T1562_.29.0708b21: 是故極成有學聖者。以世俗道亦能斷惑。有
T1562_.29.0708b22: 作是説。以契經中説四沙門果漸次而得故。
T1562_.29.0708b23: 知諸異生無實斷惑。此不應理。以彼經中約
T1562_.29.0708b24: 次第者密意説故。由此即彼契經中説。且有
T1562_.29.0708b25: 一類於諸行中。如理思惟。乃至廣説。理必應
T1562_.29.0708b26: 爾。以餘經説得四定者入見諦故。不可纔遇
T1562_.29.0708b27: 義缺減經。便興固執撥餘聖教。以諸聖教有
T1562_.29.0708b28: 多差別。無一經中具衆義故。謂諸聖教略有
T1562_.29.0708b29: 二種。於義有了有不了故。又無所待有所待
T1562_.29.0708c01: 故。又説世俗勝義諦故。又總相説別相説故。
T1562_.29.0708c02: 又隨自意他意説故。又屬法相屬法教故。如
T1562_.29.0708c03: 是等類有無量門。有契經中雖有所説。非離
T1562_.29.0708c04: 餘説義可顯了。且如經説於諸行中。如理思
T1562_.29.0708c05: 惟義猶未了。何等爲行行有多種。謂契經説
T1562_.29.0708c06: 無明縁行。又契經説。入息出息尋伺想思名
T1562_.29.0708c07: 身等行。又契經説。欲等名行即八斷行。又契
T1562_.29.0708c08: 經説。諸行非常即有漏法。又契經説。一切行
T1562_.29.0708c09: 無常此經意説一切有爲法。又説壽行此即
T1562_.29.0708c10: 命根。如是等行有無量種。於諸行境如理思
T1562_.29.0708c11: 惟。爲欲界繋爲色無色。爲三界繋爲無漏攝。
T1562_.29.0708c12: 爲在何地分位。如何此如理言。爲顯何義如
T1562_.29.0708c13: 何生起。何故名世復以何縁名爲第一。何故
T1562_.29.0708c14: 所縁以行聲説。於能縁上説作意聲。以思惟
T1562_.29.0708c15: 自作意故。如是等類皆可推徴。故聖教中
T1562_.29.0708c16: 必應有處。具釋諸法自性名等。以薄伽梵爲
T1562_.29.0708c17: 欲攝益所化有情。觀處觀時觀根性等。種種
T1562_.29.0708c18: 差別隨應爲説爾所法門。非一經中見有具
T1562_.29.0708c19: 説。故離欲説義難顯了故不應説。以契經中
T1562_.29.0708c20: 説四沙門果漸次而得故。知諸異生無實斷
T1562_.29.0708c21: 惑。如是已説依世俗道。斷修所斷得二果時。
T1562_.29.0708c22: 所得擇滅名沙門果。然沙門果酬沙門性。此
T1562_.29.0708c23: 沙門性如前已説。即此復有差別名耶。亦有
T1562_.29.0708c24: 云何。頌曰
T1562_.29.0708c25:     所説沙門性 亦名婆羅門
T1562_.29.0708c26:     亦名爲梵輪 眞梵所轉故
T1562_.29.0708c27:     於中唯見道 説名爲法輪
T1562_.29.0708c28:     由速等似輪 或具輻等故
T1562_.29.0708c29: 論曰。依世俗理則諸沙門異婆羅門。如契經
T1562_.29.0709a01: 説。應施沙門婆羅門等。依勝義理則諸沙門
T1562_.29.0709a02: 即婆羅門。如契經説。此初沙門乃至第四。在
T1562_.29.0709a03: 正法外無眞沙門及婆羅門。乃至廣説。以能
T1562_.29.0709a04: 遣除惡不善法。與勤止息相極相似。故沙門
T1562_.29.0709a05: 體即婆羅門。如説能遣除惡不善法。廣説乃
T1562_.29.0709a06: 至。故名婆羅門。即婆羅門性亦名爲梵輪。是
T1562_.29.0709a07: 眞梵王力所轉故。佛與無上梵徳相應。是故
T1562_.29.0709a08: 世尊獨應名梵。由契經説佛亦名梵。亦名寂
T1562_.29.0709a09: 靜。亦名清涼。寂默冲虚蕭然名梵。佛具此徳
T1562_.29.0709a10: 故立梵名。即自覺悟爲令他覺。轉此授彼故
T1562_.29.0709a11: 名梵輪。即梵輪中唯依見道。世尊有處説名
T1562_.29.0709a12: 法輪。以阿若多憍陳那等五苾芻衆。見道生
T1562_.29.0709a13: 時地空天神即傳宣告。世尊已轉正法輪故。
T1562_.29.0709a14: 如何見道説名爲輪。以速行等似世輪故。如
T1562_.29.0709a15: 聖王輪旋環不息。速行捨取能伏未伏。鎭壓
T1562_.29.0709a16: 已伏上下迴轉。見道亦爾故名法輪。謂聖王
T1562_.29.0709a17: 輪旋環不息。見道亦爾無中歇故。如聖王輪
T1562_.29.0709a18: 行用速疾。見道亦爾各一念故。如聖王輪取
T1562_.29.0709a19: 前捨後。見道亦爾捨苦等境取集等故。此則
T1562_.29.0709a20: 顯示見四聖諦。必不倶時如聖王輪。降伏未
T1562_.29.0709a21: 伏鎭壓已伏。見道亦爾能見未見能斷未斷。
T1562_.29.0709a22: 已見斷者無迷退故。如聖王輪上下迴轉。見
T1562_.29.0709a23: 道亦爾觀上苦等已觀下苦等故。由此見道
T1562_.29.0709a24: 獨名法輪。尊者妙音作如是説。如世間輪有
T1562_.29.0709a25: 輻轂輞。八支聖道似彼名輪。謂正見正思惟
T1562_.29.0709a26: 正勤正念。似世輪輻。正語正業正命似轂。正
T1562_.29.0709a27: 定似輞故名法輪。毘婆沙師本意總説。一切
T1562_.29.0709a28: 聖道皆名法輪。以説三轉三道攝故。於他相
T1562_.29.0709a29: 續見道生時。已至轉初故名已轉。然唯見道
T1562_.29.0709b01: 是法輪初故説法輪。唯是見道諸天神類。即
T1562_.29.0709b02: 就最初言轉法輪不依二道。然諸師多説見
T1562_.29.0709b03: 道名法輪。以地空天神唯依此説故。曾無説
T1562_.29.0709b04: 三道皆名法輪故。唯見道具前所説輪義故。
T1562_.29.0709b05: 雖諸見道皆名法輪。而憍陳那身中先轉故。
T1562_.29.0709b06: 經説彼見道生時名轉法輪非餘不轉。憍陳
T1562_.29.0709b07: 那等見道生時。説名世尊轉法輪者。意顯彼
T1562_.29.0709b08: 等得轉法輪。本由世尊故推在佛。令所化者
T1562_.29.0709b09: 生尊重故。如是則説如來法輪。轉至他身故
T1562_.29.0709b10: 名爲轉。若異此者天神應説。菩提樹下佛轉
T1562_.29.0709b11: 法輪。不應唱言世尊今在。婆羅痆斯國轉無
T1562_.29.0709b12: 上法輪。故轉授他此中名轉。有説此教名爲
T1562_.29.0709b13: 法輪。轉至他身令解義故。此但方便非眞法
T1562_.29.0709b14: 輪。如餘雜染無勝能故。此中思擇四沙門果。
T1562_.29.0709b15: 何沙門果依何界得。頌曰
T1562_.29.0709b16:     三依欲後三 由上無見道
T1562_.29.0709b17:     無間無縁下 無厭及經故
T1562_.29.0709b18: 論曰。前三果但依欲界身。得阿羅漢果依三
T1562_.29.0709b19: 界身。前之二果未離欲故非依上得。理且可
T1562_.29.0709b20: 然。第三云何非依上得。已離欲者亦可得故。
T1562_.29.0709b21: 由理教故。且理云何。依上界身無見道故。非
T1562_.29.0709b22: 離見道已離欲者。可有超證不還果義。何縁
T1562_.29.0709b23: 上界身必不起見道。且依無色無容聽聞無
T1562_.29.0709b24: 我教故。離聞此教必定無容入見道故。又彼
T1562_.29.0709b25: 界生不縁下故。見道先縁欲界苦故。由此無
T1562_.29.0709b26: 色非見道依。依色界身無勝厭故。非離勝厭
T1562_.29.0709b27: 能入見道。謂欲界中有諸苦受。爲生少樂多
T1562_.29.0709b28: 藉劬勞。人天中生壽量短促。乏財多病親友
T1562_.29.0709b29: 乖離。違境既多厭心増勝。若生色界與此相
T1562_.29.0709c01: 違。謂彼異生耽勝定樂。長壽無病無貧無離。
T1562_.29.0709c02: 違境既無厭心微劣。非厭微劣能入見道。能
T1562_.29.0709c03: 引見道勝厭無故。依色界身不起見道。不應
T1562_.29.0709c04: 言彼都無有厭。以生彼者現有厭故。如契經
T1562_.29.0709c05: 説。勿怖大仙彼焔必無來近此理。燒梵宮已
T1562_.29.0709c06: 於彼當滅。此中怖聲唯目厭體。又於餘處有
T1562_.29.0709c07: 伽他言
T1562_.29.0709c08:     聞有長壽天 具妙色令譽
T1562_.29.0709c09:     而心懷怖厭 如鹿對師子
T1562_.29.0709c10: 此怖厭言顯怖即厭。即於彼處顯此義言。爲
T1562_.29.0709c11: 厭所纒心處於厭。如契經説。爲著所纒心處
T1562_.29.0709c12: 於著。此亦如是先未了相。爲厭所纒彼心爲
T1562_.29.0709c13: 厭所隨縛故。後已了相雖處厭中。而不爲厭
T1562_.29.0709c14: 之所隨縛。是謂此中怖厭別義。實怖與厭相
T1562_.29.0709c15: 差別者。謂矚彼相恐爲衰損。心生驚怯故名
T1562_.29.0709c16: 爲怖。若觀彼相心不欣欲。情樂棄捨故名爲
T1562_.29.0709c17: 厭。欲界具二上界唯一。又此二體差別云何。
T1562_.29.0709c18: 不審察爲先心驚掉名怖。若審察爲先心不
T1562_.29.0709c19: 樂名厭。或引愚癡心怯。名怖。若引棄捨心
T1562_.29.0709c20: 背名厭。有餘師説。恐爲衰損心欲捐捨是名
T1562_.29.0709c21: 爲怖。欲捐捨故於彼境中。心不生欣是名爲
T1562_.29.0709c22: 厭。今觀此經所説怖者。是恐自害被損壞
T1562_.29.0709c23: 義。世間亦見有如是言。但擲器來勿怖其破。
T1562_.29.0709c24: 由此理證上界無見道。教復云何。由契經説
T1562_.29.0709c25: 故。經言有五補特伽羅。此處通達彼處究竟。
T1562_.29.0709c26: 所謂中般乃至上流。此通達言唯目見道。是
T1562_.29.0709c27: 證圓寂初方便故。經既不言彼處通達。故知
T1562_.29.0709c28: 見道上界定無。已説學位預流果等有多差
T1562_.29.0709c29: 別。爲阿羅漢亦有多種差別相耶。亦有云何。
T1562_.29.0710a01: 頌曰
T1562_.29.0710a02:     阿羅漢有六 謂退至不動
T1562_.29.0710a03:     前五信解生 總名時解脱
T1562_.29.0710a04:     後不時解脱 此從見至生
T1562_.29.0710a05: 論曰。於契經中説阿羅漢。由種性異故有六
T1562_.29.0710a06: 種。一者退法。二者思法。三者護法。四安住
T1562_.29.0710a07: 法。五堪達法。六不動法。然餘經説無學有九。
T1562_.29.0710a08: 謂初退法後倶解脱。彼不退法此不動攝。彼
T1562_.29.0710a09: 二解脱通此六攝。故阿毘達磨唯説有六種。
T1562_.29.0710a10: 言退法者。謂彼獲得如是類根。安住此根與
T1562_.29.0710a11: 退縁會便退所得。無退縁者便般涅槃。或有
T1562_.29.0710a12: 精勤進得勝*性。説彼修集此種*性時。謂有
T1562_.29.0710a13: 一類由他縁力。方於佛法至誠歸趣。彼極少
T1562_.29.0710a14: 時取少分相。便乘速進奢摩他力。所持慧光
T1562_.29.0710a15: 入無學地。於無學地趣入相中。彼先不能審
T1562_.29.0710a16: 諦取故。無有恒時尊重行故。信樂寂止背勝
T1562_.29.0710a17: 觀故。與順退法相隨順故。數失正念遠於道
T1562_.29.0710a18: 器。所獲勝徳容數退失。如於聖教習誦究竟。
T1562_.29.0710a19: 由遇散亂病逸等縁。於習誦文不能記憶名
T1562_.29.0710a20: 爲退失先所習誦。由此譬喩應知退法。言思
T1562_.29.0710a21: 法者。謂有獲得如是類根。安住此根能於諸
T1562_.29.0710a22: 欲極多厭惡。由斯厭惡起自害思。或此類根
T1562_.29.0710a23: 雖性昧鈍。而多縁力之所集成。於加行中念
T1562_.29.0710a24: 力堅固。多住厭觀少有欣情。恒作是思勿遇
T1562_.29.0710a25: 病等。便於正念有所忘夫。於加行中致有慢
T1562_.29.0710a26: 緩。由加行慢緩令我有退失。由斯籌慮起自
T1562_.29.0710a27: 害思。或由艱辛方逮勝位。觀諸財寶追求貯
T1562_.29.0710a28: 積。守護受用咽棄等時。無不引生種種苦惱。
T1562_.29.0710a29: 彼審觀已由此苦縁。身命雖存都無勝用。又
T1562_.29.0710b01: 觀身器是糞穢車。避危就安攝養無益。猶如
T1562_.29.0710b02: 牢獄丘塚穢屍。愛樂此身豈名智者。由斯觀
T1562_.29.0710b03: 解起自害思。復有餘師作如是説。彼類法爾
T1562_.29.0710b04: 禀斯種*性。不顧身命耽求解脱。執刀自擬用
T1562_.29.0710b05: 以勵心。如説以刀扣於自頸。由斯勵己心得
T1562_.29.0710b06: 解脱。此類名爲思法種*性。言護法者。謂有
T1562_.29.0710b07: 一類。恒於時愛心解脱中。繋念現前專精防
T1562_.29.0710b08: 護。彼作是念。我且未能修習練根。達安住法
T1562_.29.0710b09: 但於時愛心解脱中。能不放逸精勤防*護。如
T1562_.29.0710b10: 是種類名爲*護法。安住法者。謂離勝退縁雖
T1562_.29.0710b11: 不自防。而亦能不退。離勝加行亦不練根。多
T1562_.29.0710b12: 住處中故名安住。有餘師説。彼所獲徳非劣
T1562_.29.0710b13: 非勝故名安住。堪達法者。謂性堪能好修練
T1562_.29.0710b14: 根速達不動。有餘師説。彼性能得一切功徳
T1562_.29.0710b15: 故名堪達。然非一切功徳之器。不動法者。謂
T1562_.29.0710b16: 有一類根性殊勝於行自在。於斷煩惱隨煩
T1562_.29.0710b17: 惱中得方便智。不爲一切隨順退法之所傾
T1562_.29.0710b18: 動具無生智。性不怯弱獲得第一安隱住處。
T1562_.29.0710b19: 内分力強勝觀行攝。於一切義慇重委解。已
T1562_.29.0710b20: 能善取漏盡地相。不護所證故名不動。有
T1562_.29.0710b21: 餘復釋此六異相。謂六種*性先學位中。初
T1562_.29.0710b22: 二闕恒時及尊重加行。然至無學思法少勤。
T1562_.29.0710b23: 護法唯有恒時加行。安住唯有尊重加行。堪
T1562_.29.0710b24: 達具二而是鈍根。不動具二而是利根。有作
T1562_.29.0710b25: 是言。退法必退乃至堪達必達不動。若不爾
T1562_.29.0710b26: 者立名唐捐。彼執欲界具足有六。色無色界
T1562_.29.0710b27: 中唯安住不動。彼無退失自害自防。及修練
T1562_.29.0710b28: 根。故唯有二理實無定。然退應果唯從先來
T1562_.29.0710b29: 退種*性退。乃至達不動唯堪達所能。立退
T1562_.29.0710c01: 等名約容有説。故六阿羅漢通三界皆有。六
T1562_.29.0710c02: 中前五從信解生。即此名爲時愛心解脱。以
T1562_.29.0710c03: 一切時愛心解脱。故亦説名爲時解脱者。謂
T1562_.29.0710c04: 待時處補特伽羅。資具等合時方得解脱故。
T1562_.29.0710c05: 以所依止功能薄劣。要待勝時方解脱故。或
T1562_.29.0710c06: 復一切勝定現前。要待勝時是此時義。離繋
T1562_.29.0710c07: 縛故名爲解脱。此即待時及解脱義。略初
T1562_.29.0710c08: 言故如言酥瓶。不動法*性説名爲後。即此
T1562_.29.0710c09: 名爲不動心解脱。彼心解脱非惑所動故。亦
T1562_.29.0710c10: 説名爲不時解脱。以不待時得解脱故。或復
T1562_.29.0710c11: 勝定隨處隨時。隨所遇縁隨欲便起。離繋縛
T1562_.29.0710c12: 故名爲解脱。即不待時及解脱義。有餘釋此
T1562_.29.0710c13: 二差別言。以於暫時得解脱故名時解脱。後
T1562_.29.0710c14: 容退故以能畢竟得解脱。故名不時解脱。後
T1562_.29.0710c15: 無容退故此從學位見至*性生。如是所明六
T1562_.29.0710c16: 阿羅漢所有種*性。爲是先有爲後方得。不定
T1562_.29.0710c17: 云何。頌曰
T1562_.29.0710c18:     有是先種*性 有後練根得
T1562_.29.0710c19: 論曰。退法種性。必是先有思法等五。亦有後
T1562_.29.0710c20: 得。謂有先來是思法*性乃至不動。有先退
T1562_.29.0710c21: 法練根成思。至不動等多種差別。如理應思
T1562_.29.0710c22: *説一切有部順正理論*卷第六十七
T1562_.29.0710c23:
T1562_.29.0710c24:
T1562_.29.0710c25:
T1562_.29.0710c26:
T1562_.29.0710c27:
T1562_.29.0710c28:
T1562_.29.0710c29:
T1562_.29.0711a01:
T1562_.29.0711a02:
T1562_.29.0711a03: 阿毘達磨順正理論卷第六十八
T1562_.29.0711a04:   尊者衆賢造
T1562_.29.0711a05:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0711a06:   *辯賢聖品第六之十二
T1562_.29.0711a07: 如是六種阿羅漢中。唯前五種容有退義。誰
T1562_.29.0711a08: 從何退爲性爲果。頌曰
T1562_.29.0711a09:     四從種性退 五從果非先
T1562_.29.0711a10: 論曰。不動種性必無退理。故唯前五容有退
T1562_.29.0711a11: 義。於中後四有退種性。退法一種無退性理。
T1562_.29.0711a12: 由此種性最居下故。五種皆有從果退理。雖
T1562_.29.0711a13: 倶有退然並非先。謂無學位中。從退法種性
T1562_.29.0711a14: 修練根行轉成思等。此四皆有退性果義。退
T1562_.29.0711a15: 法種性雖必先得。而是退法故容退果。諸學
T1562_.29.0711a16: 位中從退法性。修練根行轉成思等。及得學
T1562_.29.0711a17: 果皆容退失。諸無學者先學位中。所住種性
T1562_.29.0711a18: 彼從此性必無退理。學無學道所成堅故。諸
T1562_.29.0711a19: 有學者先凡位中。所住種性彼從此性亦無
T1562_.29.0711a20: 退理。世出世道所成堅故。二先位中住思等
T1562_.29.0711a21: 性必無有退。此所得果此性二道所成堅故。
T1562_.29.0711a22: 彼從思等修練根行。轉得護等唯可退性。轉
T1562_.29.0711a23: 所得性進得學果亦有退義。由此種性非二
T1562_.29.0711a24: 道成不堅牢故。若就四果辯退果義。雖五
T1562_.29.0711a25: 種性皆可退果。而先所得必無有退。謂四果
T1562_.29.0711a26: 中先所得者。即預流等前三隨一。從此先果
T1562_.29.0711a27: 必無退義。是斷見惑所得果故。聖斷見惑必
T1562_.29.0711a28: 無退故。何縁見惑聖斷無退。以彼不縁所執
T1562_.29.0711a29: 事故。謂見所斷煩惱現行。無不皆由我見勢
T1562_.29.0711b01: 力。以彼煩惱起我見爲根故。由此見惑不縁
T1562_.29.0711b02: 所執。以所執事都無體故。然有所縁諦爲境
T1562_.29.0711b03: 故。彼所執事都無種子。於所縁境極乖違故。
T1562_.29.0711b04: 聖者相續眞非我解恒所隨故。雖暫失念而
T1562_.29.0711b05: 必無容重執是我。以見所斷依我事生。故聖
T1562_.29.0711b06: 斷已必無退義。修所斷惑雖顛倒轉。而非無
T1562_.29.0711b07: 種有所執事。謂於色等染著憎背。高擧不了
T1562_.29.0711b08: 行相轉時。於色等中非無少分。淨妙怨害高
T1562_.29.0711b09: 下甚深。故非境中極乖違轉。由此聖者有時
T1562_.29.0711b10: 失念。執淨妙等相退起修斷惑。又見斷惑迷
T1562_.29.0711b11: 於諦理。執我等相諦理中無。理定可依聖見
T1562_.29.0711b12: 無退。修所斷惑迷麁事生。事變難依有失念
T1562_.29.0711b13: 退。又見斷惑要審慮生。聖審慮時必不起惑。
T1562_.29.0711b14: 修所斷惑非審慮生。聖失念時容有退義。由
T1562_.29.0711b15: 此無退先所得果。此中無學退法有三。一増
T1562_.29.0711b16: 進根。二退住學。三住自位而般涅槃。思法有
T1562_.29.0711b17: 四三如前説。更加一種退住退性。餘三如次
T1562_.29.0711b18: 有五六七。應知後後一一増故。何縁練根成
T1562_.29.0711b19: 思等者。退彼應果住學位時。住先退性非所
T1562_.29.0711b20: 退者。得思等道今已捨故。豈不學位轉成思
T1562_.29.0711b21: 等。得應果時。雖捨所得學思等道。而住應果
T1562_.29.0711b22: 思等種性此亦應然。此例不齊。以彼學道攝。
T1562_.29.0711b23: 彼無學道爲等流果故。非無學位所捨思等。
T1562_.29.0711b24: 與此學道爲同類因。可能引學思等種性。故
T1562_.29.0711b25: 應退住先所捨者。有餘於此別立證因。謂若
T1562_.29.0711b26: 退住所退種性。得勝種性故應是進非退此
T1562_.29.0711b27: 非證因。若無二義可有是進非退過故。然得
T1562_.29.0711b28: 勝性雖可名進。而起惑故亦名爲退。由此彼
T1562_.29.0711b29: 難於理無失。又彼退起障涅槃法。聖欣涅槃
T1562_.29.0711c01: 過於聖道。設得勝性退涅槃故。但應名退不
T1562_.29.0711c02: 應名進。然經主意作如是言。阿羅漢果亦無
T1562_.29.0711c03: 有退。一來不還世俗道得。容有退義引經證
T1562_.29.0711c04: 言。聖慧斷惑名爲實斷。初後二果但由聖慧。
T1562_.29.0711c05: 斷惑而證故無退理。又契經言。我説有學應
T1562_.29.0711c06: 不放逸非阿羅漢。今詳經主非善立宗應審
T1562_.29.0711c07: 推徴。以世俗道得中二果。爲實已拔障彼惑
T1562_.29.0711c08: 種。爲不爾耶。若實已拔而許有退。即阿羅漢
T1562_.29.0711c09: 退義應成。許治道力已拔惑種而更生故。若
T1562_.29.0711c10: 不許彼煩惱更生如何名退。若謂所退唯道
T1562_.29.0711c11: 非斷理亦不然。如後當顯斷。如治道説可退
T1562_.29.0711c12: 故。亦不可説欲界惑生。可以上界煩惱爲種
T1562_.29.0711c13: 勿如自界。欲界亦以彼爲因故界應成一。若
T1562_.29.0711c14: 實未拔欲界惑種。得不還果應非不還。如契
T1562_.29.0711c15: 經言。我不見有一結未斷。非由彼結之所繋
T1562_.29.0711c16: 縛還來此間。若謂有經。説有欲結而非彼繋
T1562_.29.0711c17: 還來此間。如安隱經此亦非理。於辯隨眠品
T1562_.29.0711c18: 已破彼論故。又無不拔欲界惑種而生上界。
T1562_.29.0711c19: 辯世俗道能斷惑中已成立故。又契經説。若
T1562_.29.0711c20: 實能斷五下分結成不還果。如何可言於欲
T1562_.29.0711c21: 界結。有未能拔得不還果。故定應許若得彼
T1562_.29.0711c22: 果。必已實斷障彼惑得。若不爾者斷性不成。
T1562_.29.0711c23: 然我於前已曾具顯。諸沙門果亦斷爲性。然
T1562_.29.0711c24: 引經言。聖慧斷惑名實斷者。彼未達義今詳
T1562_.29.0711c25: 經義。由現見有以世俗道斷八地惑。後還退
T1562_.29.0711c26: 失結惡趣生。如嗢達洛迦曷邏摩子等。唯無
T1562_.29.0711c27: 漏慧能離有頂染。離已無有復結後有生。依
T1562_.29.0711c28: 此故言聖慧斷惑名爲實斷。非此爲遮世俗
T1562_.29.0711c29: 道力能斷惑義。故諸阿羅漢雖有刹那生。而
T1562_.29.0712a01: 皆法然起如是智。我生已盡不受後有。諸佛
T1562_.29.0712a02: 出世正所作者。爲令有情後生不續。世尊
T1562_.29.0712a03: 爲欲顯自本意故。不稱讃世道斷惑。容於後
T1562_.29.0712a04: 時結後有故。唯聖慧斷能絶後生。世道無能
T1562_.29.0712a05: 令後生絶。故佛偏讃聖慧斷惑。若爲暫斷惑
T1562_.29.0712a06: 諸佛出世。則諸佛出世唐捐其功。外道亦能
T1562_.29.0712a07: 成此事故。雖有聖道唯暫斷惑。亦有世道能
T1562_.29.0712a08: 永息生。然息一切生斷一切煩惱。唯聖慧力
T1562_.29.0712a09: 故佛偏讃。雖有聖慧斷煩惱已後還暫起。而
T1562_.29.0712a10: 非諸佛出世唐捐息多生故。然世尊言。我説
T1562_.29.0712a11: 有學應不放逸非無學者。此有別意謂見有
T1562_.29.0712a12: 學退向道時。由先已斷煩惱力故結後有生。
T1562_.29.0712a13: 如鄔陀夷契經所説。非不已斷色界諸惑。可
T1562_.29.0712a14: 有證得滅盡定理。經説超越有頂地時。名超
T1562_.29.0712a15: 滅定所超法故。如説超過一切非想非非想
T1562_.29.0712a16: 處。乃至廣説。非彼朋類許有聖者。以世俗道
T1562_.29.0712a17: 離煩惱義。必無不退滅盡定者。及不現起色
T1562_.29.0712a18: 界諸惑。先得滅定生色界理。要染汚心方結
T1562_.29.0712a19: 後有。無異界識結異界生。經既説彼後生色
T1562_.29.0712a20: 界。故知有學有退向道。由先已斷煩惱勢力。
T1562_.29.0712a21: 結後有生其理決定。故薄伽梵勸諸有學。令
T1562_.29.0712a22: 不放逸非無學者。諸無學者設退起惑。無容
T1562_.29.0712a23: 由彼結後有生。故佛無勞勸不放逸。以諸無
T1562_.29.0712a24: 學於絶後有所作已辦。故佛説彼已不放逸
T1562_.29.0712a25: 無勞更勸。或阿羅漢約諸漏盡。亦不應勸彼
T1562_.29.0712a26: 令修不放逸。故彼經説諸有學者。希求無上
T1562_.29.0712a27: 安隱涅槃。未能得心無放逸住。故我説彼應
T1562_.29.0712a28: 不放逸。然彼因此修集諸根。廣説乃至。便
T1562_.29.0712a29: 得漏盡。諸無學者漏已盡故。無勞重勸令不
T1562_.29.0712b01: 放逸。設彼無學退起煩惱。勸令重斷修不放
T1562_.29.0712b02: 逸。還是勸有學非勸無學者。故勸學者令不
T1562_.29.0712b03: 放逸。不勸無學此説善通。又契經中亦説無
T1562_.29.0712b04: 學應不放逸。如契經説。勝己應護言無別故。
T1562_.29.0712b05: 此即異門勸不放逸。由彼文説與魔戰故。若
T1562_.29.0712b06: 謂此中但説有學。不爾亦説無學位故。謂此
T1562_.29.0712b07: 文中初説遠位。次説學位。後説無學。唯諸
T1562_.29.0712b08: 無學遍勝所勝。是故世尊唯勸守護。又此中
T1562_.29.0712b09: 説無執著故。唯諸煩惱立執著名。煩惱皆有
T1562_.29.0712b10: 執著用故。彼無煩惱名無執著。此是無學理
T1562_.29.0712b11: 定應然。餘經説應果亦應攝護故。如餘經説。
T1562_.29.0712b12: 諸聖弟子。心從貪等離染解脱。彼解脱蘊未
T1562_.29.0712b13: 滿能滿。已滿爲攝護修欲勤精進。非彼無退
T1562_.29.0712b14: 可須攝護。若謂爲彼自在現前應修加行。而
T1562_.29.0712b15: 攝護者令彼自在復何所用。謂彼設於無學
T1562_.29.0712b16: 解脱。不自在轉復有何過。若謂爲得現法樂
T1562_.29.0712b17: 住。但於増上心所現前。應求自在寧於解脱。
T1562_.29.0712b18: 既於解脱爲得自在加行攝護。故知容有煩
T1562_.29.0712b19: 惱現前退解脱義。謂阿羅漢雖頓得解脱。而
T1562_.29.0712b20: 爲自在數修令現前此意爲令解脱無退故。
T1562_.29.0712b21: 應經説勝己應護。無執著言顯無學位。即依
T1562_.29.0712b22: 此義餘處復言。心未脱者當令解脱。若已解
T1562_.29.0712b23: 脱當善守護。若無退義已證解脱。何勞勸彼
T1562_.29.0712b24: 當善守護。若彼復謂諸無學者。已無惑種不
T1562_.29.0712b25: 應起惑。學有惑種起惑可然。不爾無學有惑
T1562_.29.0712b26: 種故。過去有性前已廣辯。諸後果起由過去
T1562_.29.0712b27: 因。拘櫞等喩其義已顯。由與煩惱相違法生。
T1562_.29.0712b28: 斷諸繋得得離繋得。依此位立煩惱斷名。非
T1562_.29.0712b29: 爲欲令惑種無體。修習治道方名斷惑。如燈
T1562_.29.0712c01: 生闇滅燈滅闇還生。斷惑及退應知亦爾。然
T1562_.29.0712c02: 無諸惑斷皆有退起過。如執無法可生論者。
T1562_.29.0712c03: 無一切無皆可生過。若謂縁合果皆可生。不
T1562_.29.0712c04: 爾果生待衆縁故。謂非一切有煩惱種。則諸
T1562_.29.0712c05: 煩惱一切可生。未斷惑時現見亦有。由餘縁
T1562_.29.0712c06: 闕惑不生故。猶如外法雖現有種。餘縁闕故
T1562_.29.0712c07: 芽不得生。又欲難令見所斷退此如前釋。前
T1562_.29.0712c08: 釋者何謂彼不縁所執事故。見所斷惑無所
T1562_.29.0712c09: 味轉。要分別力方能引生。修所斷惑有所味
T1562_.29.0712c10: 轉。唯境界力即能引起。或彼應許諸阿羅
T1562_.29.0712c11: 漢。設無過去煩惱種子。亦有退起諸煩惱義。
T1562_.29.0712c12: 如有善根已無餘斷。善根無種後可還生。理
T1562_.29.0712c13: 實善根有無餘斷。如説如是補特伽羅。善法
T1562_.29.0712c14: 隱沒惡法出現。有隨倶行善根未斷。彼於後
T1562_.29.0712c15: 時一切悉斷。此義如前已具決擇。然不可以
T1562_.29.0712c16: 無種惑生。令諸應果皆退起惑。此於前來已
T1562_.29.0712c17: 具釋故。若無尊重恒時加行。及堅固道方退
T1562_.29.0712c18: 起故。又如汝宗異生相續。雖無無漏種而苦
T1562_.29.0712c19: 法忍生。如是亦應許阿羅漢。雖無惑種而有
T1562_.29.0712c20: 惑生。此中有言非苦法忍。雖無種子而可得
T1562_.29.0712c21: 生。此於餘處已具徴遣。爲破一類復應思擇。
T1562_.29.0712c22: 異生相續無漏法種。有漏無漏二倶有失。且
T1562_.29.0712c23: 非異生心及心所。與無漏法爲種子性。未有
T1562_.29.0712c24: 無漏所引功能。如煩惱等種子性故。謂如彼
T1562_.29.0712c25: 所計於相續中。惑所引功能方名惑種。此與
T1562_.29.0712c26: 煩惱爲能生因。若相續中善等所引。名善等
T1562_.29.0712c27: 種爲善等因。非諸異生心等相續。已有無漏
T1562_.29.0712c28: 所引功能。故不應成無漏法種。若此無漏所
T1562_.29.0712c29: 引功能。而得名爲彼法種子。如是便有太過
T1562_.29.0713a01: 之失。一切應成一切種故。如是無學法應成
T1562_.29.0713a02: 煩惱種。及諸煩惱法應成無學種便無建立
T1562_.29.0713a03: 染淨定相。則彼自宗計如外熏習有。善等熏
T1562_.29.0713a04: 習唐捐其功。由許異生心心所法。無無漏法
T1562_.29.0713a05: 所引功能。而得名爲無漏種故。又異生類心
T1562_.29.0713a06: 心所中。無漏法種若是有漏。性類別故應非
T1562_.29.0713a07: 彼種。如何能作無漏生因。非苦種中可生甘
T1562_.29.0713a08: 果。諸能爲種可名生因。故從有漏因唯應生
T1562_.29.0713a09: 有漏。寧執有漏爲無漏種。無漏法種若是無
T1562_.29.0713a10: 漏。應異生類相續中無。或應異生畢竟非有。
T1562_.29.0713a11: 皆成有爲無漏法故。然彼論説此心心所。雖
T1562_.29.0713a12: 爲無漏種而體非無漏。猶如木等非火等性。
T1562_.29.0713a13: 謂如世間木爲火種地爲金種。而不可説木是
T1562_.29.0713a14: 火性地是金性。如是異生心及心所。雖是無
T1562_.29.0713a15: 漏種而體非無漏。彼説非理。以木等中先有
T1562_.29.0713a16: 火等自類種故。云何知然。由教及理。謂契經
T1562_.29.0713a17: 説。此木聚中有種種界。乃至廣説。又見從木
T1562_.29.0713a18: 可有火生。諸求火者便攝取木。以木聚中必
T1562_.29.0713a19: 有火界。是故説木名爲火種。以於木中火界
T1562_.29.0713a20: 増故。非先無火得火種名。地中出金理亦應
T1562_.29.0713a21: 爾。謂地差別於中出金。若地無金可成金種。
T1562_.29.0713a22: 則求金者應隨取地。不應求取地之差別。故
T1562_.29.0713a23: 知地中別有金種。非無金地得金種名。是故
T1562_.29.0713a24: 彼言猶如木等非火等性。如是異生心及心
T1562_.29.0713a25: 所。雖爲無漏種而體非無漏。理定不然。又彼
T1562_.29.0713a26: 部論言。鑚前無熱故謂所鑚木。未被鑚時熱
T1562_.29.0713a27: 猶未有。故知木内未被鑚位無火極微。於地
T1562_.29.0713a28: 等中金等亦爾。如是推度教理相違。聖説大
T1562_.29.0713a29: 種不相離故。理亦應爾。諸色聚中見諸大種
T1562_.29.0713b01: 所作業故。思大種處已廣成立。然未鑚時不
T1562_.29.0713b02: 覺熱者。彼聚非熱大種増故。又彼所言。許無
T1562_.29.0713b03: 漏法用有漏法爲能生因。於教及理倶無違
T1562_.29.0713b04: 害。此亦不然違教理故。謂經説同類唯同類
T1562_.29.0713b05: 爲因。無明爲因故生染著。明爲因故離染著
T1562_.29.0713b06: 生。從此善根餘善根起。若於彼彼多隨尋伺。
T1562_.29.0713b07: 便於彼彼心多趣入。有如是等無量契經。有
T1562_.29.0713b08: 漏無漏其類既別。如何可説前爲後因。又有
T1562_.29.0713b09: 漏心是惑依止。寧與自性淨法爲因。違教且
T1562_.29.0713b10: 然。言違理者。若有漏法爲無漏因。無漏爲因
T1562_.29.0713b11: 應生有漏。設許何過。如從異生心心所法。引
T1562_.29.0713b12: 諸聖者心心所生。亦應從聖心心所法。引異
T1562_.29.0713b13: 生者心心所生無異因故。若謂異生善心心
T1562_.29.0713b14: 所。與無漏法同是善故。可與無漏爲能生因。
T1562_.29.0713b15: 此過同前同前何過。謂同類故應互爲因。如
T1562_.29.0713b16: 是則應聖心心所引異生類心心所生。便有
T1562_.29.0713b17: 聖凡更相作失。所競退義由此應成。以淨染
T1562_.29.0713b18: 心同有漏故。則阿羅漢有漏淨心。應得名爲
T1562_.29.0713b19: 諸漏種子。諸漏亦是有漏性故。如是便害彼
T1562_.29.0713b20: 論所言。無學身中無惑種故。所斷諸惑終無
T1562_.29.0713b21: 退理。若阿羅漢猶有惑種。是則不應名漏盡
T1562_.29.0713b22: 者。又彼所言如世第一。以無漏法爲士用果。
T1562_.29.0713b23: 既無畢竟無異生失。如是無漏法以有漏爲
T1562_.29.0713b24: 因。亦無畢竟無異生失。此亦非理。等無間
T1562_.29.0713b25: 縁類異類同皆無失故。如四縁處已廣分別。
T1562_.29.0713b26: 然諸因縁與等無間親疎異故爲例不成。若
T1562_.29.0713b27: 不許然縁數應減。又例便有太過之失。謂若
T1562_.29.0713b28: 許作等無間縁。則此亦應有因縁義。如從色
T1562_.29.0713b29: 界染心命終生欲界中。受生心者。既許色於
T1562_.29.0713c01: 欲爲等無間縁。亦應許有爲因縁義。若許欲
T1562_.29.0713c02: 界惑色界惑爲因。諸聖離欲貪應有欲貪種。
T1562_.29.0713c03: 則諸聖道斷惑應退。便害彼説惑種無故。無
T1562_.29.0713c04: 退無漏道果解脱。又不應許色界惑中有欲
T1562_.29.0713c05: 惑種。能爲欲*惑等無間縁非色界*惑。所以
T1562_.29.0713c06: 然者。以諸異生能實斷惑前已成故。惑種與
T1562_.29.0713c07: 彼無別體故。若謂此如外法熏習。不爾。此彼
T1562_.29.0713c08: 不相似故。謂彼外法能熏所熏。二法倶時相
T1562_.29.0713c09: 續而住。有別味等住所熏中。經於多時相續
T1562_.29.0713c10: 隨轉。内法不爾寧有熏習。故彼所立世第一
T1562_.29.0713c11: 喩。翻成違害自所立宗。或如從無色還生色
T1562_.29.0713c12: 界者。雖無色種而有色生。已成異生實斷惑
T1562_.29.0713c13: 故。如是無學設無惑種。亦退起惑於理何違。
T1562_.29.0713c14: 然彼所言諸從無色生色界者。若無色種彼
T1562_.29.0713c15: 定不應還生於色。以無色聖者不還生色故。
T1562_.29.0713c16: 此亦非理不相似故。謂彼異生於有頂攝。見
T1562_.29.0713c17: 斷惑斷未能作證。非在彼界有於見道。所斷
T1562_.29.0713c18: 惑斷能作證義。必由先證見斷惑斷。後方能
T1562_.29.0713c19: 證修斷惑斷。由此異生生無色界。必無能越
T1562_.29.0713c20: 有頂地者。引彼異熟業力盡時。色種雖無必
T1562_.29.0713c21: 還生色故。異生類生無色時。於色未能證
T1562_.29.0713c22: 不生法。以彼於後必生色故。生無色聖必已
T1562_.29.0713c23: 先斷。有頂惑中見斷一分。於離色地修所斷
T1562_.29.0713c24: 時。已離彼地定感色業。即於無色決定能證。
T1562_.29.0713c25: 有頂地中修斷惑斷。聖從此界生彼界時。於
T1562_.29.0713c26: 色已能證不生法。以色於後必不生故。由此
T1562_.29.0713c27: 聖者後色不生。非爲身中色種非有。故彼所
T1562_.29.0713c28: 説無色聖者。色不生故色種若無應不生色。
T1562_.29.0713c29: 定不應理。由此彼言異生與聖。斷若無異所
T1562_.29.0714a01: 得應同。理亦不然斷有異故。謂先已説異生
T1562_.29.0714a02: 未能斷有頂地見所斷惑。故從無色定還生
T1562_.29.0714a03: 下。聖此相違斷寧無異。又阿羅漢若無惑種。
T1562_.29.0714a04: 故無退者學有惑種。則無漏道斷果退成。以
T1562_.29.0714a05: 學有成自界地攝。一分修斷煩惱種故。若不
T1562_.29.0714a06: 許然則不應説。無學無惑種。故定無有退。傍
T1562_.29.0714a07: 論已了。經主復言。又増一經作如是説。一法
T1562_.29.0714a08: 應起。謂時愛心解脱一法應證。謂不動心解
T1562_.29.0714a09: 脱若應果性。名爲時愛心解脱者。何故於此
T1562_.29.0714a10: 増*一經中再説應果。又曾無處説阿羅漢果。
T1562_.29.0714a11: 名爲應起但説名應證。理亦不然由此成故。
T1562_.29.0714a12: 謂既説有二種解脱。則已顯成應果有退。經
T1562_.29.0714a13: 言。不動心解脱身作證。我決定説無因縁
T1562_.29.0714a14: 從此退。義准説餘容有退理。經主又説。若
T1562_.29.0714a15: 謂有退。由經説有時愛解脱我亦許然。但應
T1562_.29.0714a16: 觀察彼之所退。時愛解脱爲應果性爲靜慮
T1562_.29.0714a17: 等。然彼根本靜慮等持。要待時現前故名時
T1562_.29.0714a18: 解脱。彼爲獲得現法樂住。數希現前故名爲
T1562_.29.0714a19: 愛。今於彼意未審了知。言靜慮等持爲有漏
T1562_.29.0714a20: 無漏。若是無漏無學身中。無漏有爲皆應果
T1562_.29.0714a21: 性。則爲已許時愛解脱。是應果性其理極成。
T1562_.29.0714a22: 便違彼宗應果無退。若是有漏非爲極成。若
T1562_.29.0714a23: 謂過同此無同理。此與不動相似説故。謂契
T1562_.29.0714a24: 經言不動解脱。許是無學身中無漏其理極
T1562_.29.0714a25: 成。契經既説時愛解脱。亦應極成許是無學
T1562_.29.0714a26: 身中無漏。又如不時成無漏故。謂契經説有
T1562_.29.0714a27: 阿羅漢。不時解脱彼此極成。不時解脱是應
T1562_.29.0714a28: 果性。既有經説有阿羅漢。名時解脱亦應極
T1562_.29.0714a29: 成。此時解脱是應果性。又如不動説作證故。
T1562_.29.0714b01: 謂如於不動説身作證。言不動解脱是應果
T1562_.29.0714b02: 性。經亦於時愛説身作證言。應時愛解脱亦
T1562_.29.0714b03: 是應果性。如契經説。若由如是諸行相状。能
T1562_.29.0714b04: 於時愛心解脱中。身已作證後於如是。諸行
T1562_.29.0714b05: 相状不能如理數數思惟。便退所證。乃至廣
T1562_.29.0714b06: 説。若謂由此説彼應是有漏。非由無漏諸行
T1562_.29.0714b07: 相状得阿羅漢。此於後時有數思惟有不思
T1562_.29.0714b08: 惟。不退及退可應正理。此亦不然依類説故。
T1562_.29.0714b09: 謂經不説。此即是彼但約種類。言於後時有
T1562_.29.0714b10: 數思惟不思惟等。此中意説學無學位。同以
T1562_.29.0714b11: 非常等行。觀色取蘊等境。如言應服先所服
T1562_.29.0714b12: 湯或過同故。謂以有漏諸行相状。證得時愛
T1562_.29.0714b13: 心解脱者。亦無於後以前行等數數思惟。非
T1562_.29.0714b14: 前所修現法樂住。加行即是後時現法樂住自
T1562_.29.0714b15: 體故。此所説非證有漏。由此不應作如是詰。
T1562_.29.0714b16: 但應觀察彼所退等。又彼所言時愛解脱。即
T1562_.29.0714b17: 是根本靜慮等持。其理不成。以契經説等持
T1562_.29.0714b18: 解脱性各別故。如契經言。爲先等持後解脱。
T1562_.29.0714b19: 爲先解脱後等持。乃至廣説。雖復有説現法
T1562_.29.0714b20: 樂住。即是時愛心解脱體。然不應理曾無説
T1562_.29.0714b21: 故。謂曾無經作如是説。時愛心解脱即現法
T1562_.29.0714b22: 樂住。但是童竪居自室言。若謂所言雖無經
T1562_.29.0714b23: 證。然有決定正理可依。謂此如彼説有退故。
T1562_.29.0714b24: 如説有退現法樂住。亦説有退時愛解脱。故
T1562_.29.0714b25: 知此彼名異義同。如是所説理趣非善。立所
T1562_.29.0714b26: 許等多過起故。謂我宗許於現法樂。若不動
T1562_.29.0714b27: 法唯有受用退。若時解脱亦有已得退。非不
T1562_.29.0714b28: 動法亦退自在。但餘事務無暇現前。雖暫不
T1562_.29.0714b29: 現前而不失自在。若異此者現法樂住。通以
T1562_.29.0714c01: 有漏無漏爲體。並由事務不現在前。是則皆
T1562_.29.0714c02: 應退失自在。後於自在既求證得。應有爲得
T1562_.29.0714c03: 未得退義。然佛遮此爲得未得。説退不退法
T1562_.29.0714c04: 二阿羅漢故。又聖教中唯以解脱爲珍貴故。
T1562_.29.0714c05: 此既無退應唯説有一阿羅漢。然經説餘餘
T1562_.29.0714c06: 處餘類退現法樂。及有説餘餘處餘類退時
T1562_.29.0714c07: 解脱。故知時解脱非現法樂住。由斯理趣應
T1562_.29.0714c08: 斥彼説。但是童竪居自室言。又彼應言退靜
T1562_.29.0714c09: 慮者。爲於諸欲有離無離。若言有離則於離
T1562_.29.0714c10: 欲無所退失。而言退失離生喜樂豈不相違。
T1562_.29.0714c11: 又喬底迦如何知已。六返退失深自厭患。便
T1562_.29.0714c12: 執利刀自刎而死。若言無離應起煩惱。不起
T1562_.29.0714c13: 煩惱寧退靜慮。若謂失治不失斷果。如何當
T1562_.29.0714c14: 釋鄔陀夷經。又道能持所得斷果。要證得道
T1562_.29.0714c15: 方證斷故離勝進位捨道非斷。誰當信此違
T1562_.29.0714c16: 正理言。又靜慮中定自在性。離諸靜慮無別
T1562_.29.0714c17: 可得。故煩惱起方有退義。或自在性有何差
T1562_.29.0714c18: 別。勿許別有定自在性。或自在性名何所
T1562_.29.0714c19: 目。若有別法名自在性有前説過。前過者
T1562_.29.0714c20: 何。謂不現前皆退自在。後求證得便違契經。
T1562_.29.0714c21: 若自在性都無別法。是則應無自在退理。便
T1562_.29.0714c22: 應無有退法種性。又如鈍根諸阿羅漢。世俗
T1562_.29.0714c23: 根本靜慮等持。要待時現前故名時解脱。何
T1562_.29.0714c24: 縁無漏獨不許然。無漏轉應待時方起。以彼
T1562_.29.0714c25: 最是未曾得故。即由有退阿羅漢果。故増*一
T1562_.29.0714c26: 經説二解脱。然彼所責。何故於此増*一經中
T1562_.29.0714c27: 再説應果。今詳再説正爲顯示。有退不退二
T1562_.29.0714c28: 種應果。然此中説時愛應起。不動應證別有
T1562_.29.0714c29: 所因。謂爲令知時愛解脱。恒時尊重加行所
T1562_.29.0715a01: 持。方免退失恐退失故。應數現前故説應起。
T1562_.29.0715a02: 不動解脱必無退理。但證得時名辦所作。故
T1562_.29.0715a03: 但於彼説應證言。又時解脱亦説應證。經説
T1562_.29.0715a04: 於中身作證故。又經多説惑滅爲應果。諸經
T1562_.29.0715a05: 皆言滅應作證故。然無處説阿羅漢果。名應
T1562_.29.0715a06: 起者以不遍故。又彼自問若時解脱非應果
T1562_.29.0715a07: 性。何故契經言時解脱應果。彼即自答。謂有
T1562_.29.0715a08: 應果根性鈍故。要待時故定方現前。若與彼
T1562_.29.0715a09: 相違名不時解脱。彼如是答其義不成。有學
T1562_.29.0715a10: 亦應如是説故。謂學亦有根鈍利別。待不待
T1562_.29.0715a11: 時定現前故。應得時解脱不時解脱名。然無
T1562_.29.0715a12: 此名故是僻執。若謂有學未解脱故。不立此
T1562_.29.0715a13: 名理則已成。時愛解脱是應果性。許未解脱
T1562_.29.0715a14: 者無解脱名故。由此彼釋喬底迦經言。喬底
T1562_.29.0715a15: 迦昔在學位。於時解脱極噉味故。又鈍根故
T1562_.29.0715a16: 數數退失。深自厭責執刀自害。由於身命無
T1562_.29.0715a17: 所戀惜。臨命終時得阿羅漢便般涅槃。故喬
T1562_.29.0715a18: 底迦亦非退失阿羅漢果。此與聖教都不相
T1562_.29.0715a19: 符。若在學位有時解脱。爲所味者理則應成。
T1562_.29.0715a20: 在有學位名時解脱。然無聖教説如是言。若
T1562_.29.0715a21: 有學時未解脱故。不可説爲時解脱者。既未
T1562_.29.0715a22: 解脱不應言彼學位。已得時解脱性爲所噉
T1562_.29.0715a23: 味。故彼釋此喬底迦經亦依僻執。然彼上座
T1562_.29.0715a24: 率自執言。時愛解脱以世俗道。暫伏煩惱令
T1562_.29.0715a25: 心離繋。暫時脱故名時解脱。此是現法樂住
T1562_.29.0715a26: 性故。有煩惱故建立愛名。此即是貪所染事
T1562_.29.0715a27: 義。不動解脱以無漏道。永斷煩惱令心離繋。
T1562_.29.0715a28: 相續轉故隨眠永盡。上座依止下劣意樂。極
T1562_.29.0715a29: 惡處置阿羅漢果。謂彼應果身相續中。幸有
T1562_.29.0715b01: 所餘不共功徳。不建立爲現法樂住。而立與
T1562_.29.0715b02: 學及諸異生。共有暫時離諸繋縛。貪所縁果
T1562_.29.0715b03: 法爲現法樂住誰復貴重。應果身中昔暫伏
T1562_.29.0715b04: 除煩惱方便。爲現法樂修令現前。由此善成
T1562_.29.0715b05: 未解脱者。決定未得時解脱性。又唯應果説
T1562_.29.0715b06: 有退故。謂契經説五因五縁。令時解脱阿羅
T1562_.29.0715b07: 漢果退失。時愛心解脱性。曾無聖教説。有學
T1562_.29.0715b08: 名時解脱。及説彼遇退失因縁退時解脱。
T1562_.29.0715b09: 故時解脱學者未有。或何不計彼有不動解
T1562_.29.0715b10: 脱。又彼所執極爲麁淺。謂聖教中解脱爲貴。
T1562_.29.0715b11: 諸有學者已遍見眞善。別聖教中不共勝功
T1562_.29.0715b12: 徳。寧爲世俗麁動善根。於能盡苦身起自殺
T1562_.29.0715b13: 加行。故此所執極不令善。有言唯厭煩惱現
T1562_.29.0715b14: 行。便於自身起殺加行。未斷有本執刀自殺。
T1562_.29.0715b15: 此釋經義極無深理。謂諸聖者極怖後有。煩
T1562_.29.0715b16: 惱能爲後有近因。聖既見彼猛利過失。於能
T1562_.29.0715b17: 棄惑違後有道。若一暫退不能現行。尚應粉
T1562_.29.0715b18: 身況頻退者。彼自知應果由此必還證。深見
T1562_.29.0715b19: 煩惱現行過失。欣先所退阿羅漢果。故自殺
T1562_.29.0715b20: 身取阿羅漢。諸有學者曾未證得應果妙樂。
T1562_.29.0715b21: 尚許厭怖煩惱現行。執刀自殺況阿羅漢過
T1562_.29.0715b22: 彼千倍。然唯退失阿羅漢果。有怖煩惱而自
T1562_.29.0715b23: 害義。自知死後惑不生故。本有學者自知命
T1562_.29.0715b24: 終。煩惱必行更招後有。増生死苦何容自殺。
T1562_.29.0715b25: 若如彼釋則喬底迦。應甚庸愚無端自殺。然
T1562_.29.0715b26: 魔於彼所殺身邊。求彼識者疑彼退已。住學
T1562_.29.0715b27: 位中而命終故。以魔方便。頌譏佛言
T1562_.29.0715b28:     云何人中尊 弟子越聖教
T1562_.29.0715b29:     住餘有學位 不得心命終
T1562_.29.0715c01: 非佛世尊諸聖弟子。皆至無學方致命終。如
T1562_.29.0715c02: 何天魔獨以彼聖學位捨命譏刺世尊。以喬
T1562_.29.0715c03: 底迦先證無學。後退住學而致命終。故彼天
T1562_.29.0715c04: 魔擧以譏佛理必應爾。由彼魔言。世尊弟子
T1562_.29.0715c05: 越聖教故。何謂聖教謂絶後有。此頌意言。云
T1562_.29.0715c06: 何佛子違越所得。絶後有界應般涅槃。而還
T1562_.29.0715c07: 退墮續後有位而致命終。故知喬底迦非唯
T1562_.29.0715c08: 退靜慮。又彼所引對法藏言。欲貪隨眠由三
T1562_.29.0715c09: 處起。一欲貪隨眠未斷遍知故。二順彼纒法正
T1562_.29.0715c10: 現在前故。三於彼正起非理作意故。此於退
T1562_.29.0715c11: 義亦不相違。約煩惱無間生煩惱説故。非唯
T1562_.29.0715c12: 從煩惱無間煩惱生。如是言義如先已説。
T1562_.29.0715c13: 起煩惱總有二種。一從非理作意。二從如理
T1562_.29.0715c14: 作意。此文且説從非理者故無有過。不應
T1562_.29.0715c15: 惑起皆以非理作意爲先。勿有無初失善無
T1562_.29.0715c16: 容生過。又煩惱起必有倶生非理作意。煩惱
T1562_.29.0715c17: 起位即可説爲隨眠未斷。此文不説諸煩惱
T1562_.29.0715c18: 起。必以貪等未斷爲先。是故此文非證彼義。
T1562_.29.0715c19: 又此所引對無記心現行。退宗不成違難。對
T1562_.29.0715c20: 染心品現行退宗。此約具因故亦無失。謂煩
T1562_.29.0715c21: 惱起若因縁具則有此三。然於三中隨有所
T1562_.29.0715c22: 闕亦有起義。如説成就十種法者生捺落迦。
T1562_.29.0715c23: 非於十中。隨成就一不得生彼。又如經説。三
T1562_.29.0715c24: 處現前能生多福。非唯有信無多福生。其例
T1562_.29.0715c25: 非一此中總集。煩惱生縁。言有此三非一切
T1562_.29.0715c26: 爾。此文意顯煩惱生時。或因力偏増。或境
T1562_.29.0715c27: 或加行。説由三處而起欲貪。若執要具三則
T1562_.29.0715c28: 言應不遍。謂縁自界可説具三。非縁餘法有
T1562_.29.0715c29: 具三理。故對法文不違退義。通彼教已彼立
T1562_.29.0716a01: 理言。若阿羅漢有令煩惱畢竟不起。治道已
T1562_.29.0716a02: 生是則不應退起煩惱。若阿羅漢此道未生。
T1562_.29.0716a03: 未能永拔煩惱種故應非漏盡。若非漏盡寧
T1562_.29.0716a04: 可説彼名阿羅漢。此非過失是所許故。謂我
T1562_.29.0716a05: 宗許先退法性。智力劣故雖已斷惑。而於諸
T1562_.29.0716a06: 惑未證不生。若爾何縁説名爲斷。此先已釋。
T1562_.29.0716a07: 謂與煩惱相違法生。斷諸繋得得離繋得説
T1562_.29.0716a08: 名爲斷。故言斷者由治道生。拔相續中如種
T1562_.29.0716a09: 惑得。非要令惑畢竟不生。智力劣者復可生
T1562_.29.0716a10: 故。然無應果非漏盡失。已得諸漏離繋得故。
T1562_.29.0716a11: 許諸惑斷猶有體。忘失治道退縁現前。煩
T1562_.29.0716a12: 惱復生違何正理。故彼經主所立理言。於無
T1562_.29.0716a13: 退中無能證用
T1562_.29.0716a14: *説一切有部順正理論*卷第六十八
T1562_.29.0716a15:
T1562_.29.0716a16:
T1562_.29.0716a17:
T1562_.29.0716a18: 阿毘達磨順正理論卷第六十九
T1562_.29.0716a19:   尊者衆賢造
T1562_.29.0716a20:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0716a21:   *辯賢聖品第六之十三
T1562_.29.0716a22: 如是已破經主所宗。有餘師言。如見斷惑所
T1562_.29.0716a23: 有解脱必無退理。是無漏道所得果故。有頂
T1562_.29.0716a24: 地繋修所斷惑。所有解脱亦無退理。彼説非
T1562_.29.0716a25: 理。道力異故前已説故。餘無漏道所得解脱
T1562_.29.0716a26: 見有退故。謂見修道力用各異。見道位中以
T1562_.29.0716a27: 一品道斷多品惑。修道位中多品道斷多品
T1562_.29.0716a28: 惑故。若謂此異由煩惱力。謂見斷惑依無事
T1562_.29.0716a29: 轉。修道所斷依有事故。此亦不然。以世俗道
T1562_.29.0716b01: 斷此煩惱亦多品故。或復但應以見斷惑。依
T1562_.29.0716b02: 無事故斷無退理。非無漏道所得果故。若
T1562_.29.0716b03: 謂異生斷無事惑亦有退故。證知諸聖見斷
T1562_.29.0716b04: 解脱無有退者。是無漏道所得果故。則不應
T1562_.29.0716b05: 言以無事故。雖多品惑一品道斷。故知由道
T1562_.29.0716b06: 力異義成。由此見修不應爲例。又前已説。前
T1562_.29.0716b07: 説者何。謂見斷生由審察力。修所斷惑由境
T1562_.29.0716b08: 力起。非諸聖者於所縁中。無片依希横興計
T1562_.29.0716b09: 度。故見所斷解脱無退。諸異生類猶未見眞。
T1562_.29.0716b10: 故於所縁容横計度。雖有已斷下八地中。見
T1562_.29.0716b11: 所斷惑亦容有退。聖已見眞於見所斷必無
T1562_.29.0716b12: 有退。然失念故於外境中。取妙等相便有染
T1562_.29.0716b13: 著。憎背高擧不了行轉。由此道理修斷解脱
T1562_.29.0716b14: 聖亦有退。故彼所言諸異生者。斷無事惑亦
T1562_.29.0716b15: 有退故。證知諸聖見斷解脱無有退者。是無
T1562_.29.0716b16: 漏道所得果故。理定不然。又餘無漏果亦見
T1562_.29.0716b17: 有退故。謂彼所宗必無。聖者煩惱斷果世道
T1562_.29.0716b18: 所得。以彼論言聖者惑斷。是世道果理不成
T1562_.29.0716b19: 故。鄔陀夷經説。有聖者先得有頂定。後生色
T1562_.29.0716b20: 界中離退上斷無生下義。彼宗不許聖以世
T1562_.29.0716b21: 道伏惑。不許聖起靜等行故。聖無觀有爲靜
T1562_.29.0716b22: 等故。非彼宗離見非常等。所有聖道能實斷
T1562_.29.0716b23: 惑。異生斷惑至聖位中。必無退理雙道鎭故。
T1562_.29.0716b24: 由此但依無漏道斷。經説先得滅受想定。後
T1562_.29.0716b25: 還退故生色界中是故極成。餘無漏道所得
T1562_.29.0716b26: 斷果亦有退義。故彼所言如見斷惑解脱無
T1562_.29.0716b27: 退。有頂修斷解脱亦爾。是無漏道所得果故。
T1562_.29.0716b28: 理定不然。上座此中亦作是説。定無阿羅漢
T1562_.29.0716b29: 退阿羅漢果。所以者何。由理教故。云何爲理。
T1562_.29.0716c01: 謂應果必無非理作意故。阿羅漢後心應生
T1562_.29.0716c02: 煩惱故。謂若應果安和位中。住等運相許退
T1562_.29.0716c03: 起惑。如何死時息不調順。諸根擾亂煩惱
T1562_.29.0716c04: 不生。若煩惱生應續後有。云何爲教。謂契
T1562_.29.0716c05: 經説。尊者戌拏即於佛前白言大徳。若有
T1562_.29.0716c06: 苾芻。諸漏已盡成阿羅漢。廣説乃至。能不
T1562_.29.0716c07: 忘失心解脱性。設有殊妙眼所識色來現在
T1562_.29.0716c08: 前。彼於所證心解脱中無勞防護。鬪戰喩
T1562_.29.0716c09: 經作如是説。諸聖弟子住無怖心。彼於爾時
T1562_.29.0716c10: 魔不能擾。藍薄迦經亦作是説。若漏已盡成
T1562_.29.0716c11: 阿羅漢。行住坐臥無不安隱。所以者何。魔
T1562_.29.0716c12: 不壞故。毒箭喩經亦作是説。佛告善宿。樂涅
T1562_.29.0716c13: 槃者所有非想非非想結。爾時皆得永斷遍
T1562_.29.0716c14: 知。如斷樹根截多羅頂。無遺餘故後更不生。
T1562_.29.0716c15: 諸辯退經咸作是説。若與弟子共相雜住。我
T1562_.29.0716c16: 説由斯便從先來所證。四種増上心所。現法
T1562_.29.0716c17: 樂住隨一有退。若由遠離獨處閑居。勇猛精
T1562_.29.0716c18: 勤無放逸住所得不動。心解脱身作證。我決
T1562_.29.0716c19: 定説無因縁從此退。又契經説。若有苾芻諸
T1562_.29.0716c20: 漏已盡成阿羅漢。我終不説彼阿羅漢應不
T1562_.29.0716c21: 放逸。所以者何。由彼具壽已不放逸。不復能
T1562_.29.0716c22: 爲放逸事故。敍彼上座所執如是。理且非理。
T1562_.29.0716c23: 非理作意前已説故。前説者何。謂前已言。不
T1562_.29.0716c24: 應惑起皆以非理作意爲先。論文且説從染
T1562_.29.0716c25: 生者。若諸染起必染爲先。則餘性心應無行
T1562_.29.0716c26: 義。又彼所立因義不成。與所立宗品類同故。
T1562_.29.0716c27: 謂染作意得非理名。彼所立因顯阿羅漢。無
T1562_.29.0716c28: 起染故不生煩惱。以無煩惱名阿羅漢。今欲
T1562_.29.0716c29: 推究阿羅漢心煩惱既無。有退生不。彼立宗
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