SAT DB

T1562_.29.0596a01: 能勝涅槃。是善是常超衆法故。涅槃是善何
T1562_.29.0596a02: 理。應知以契經言極安隱故。又説安隱是善
T1562_.29.0596a03: 義故。餘法有上義准已成。即一切有爲虚空
T1562_.29.0596a04: 非擇滅
T1562_.29.0596a05: 説一切有部順正理論＊卷第四十四
T1562_.29.0596a06:
T1562_.29.0596a07:
T1562_.29.0596a08: 阿毘達磨順正理論卷第四十五
T1562_.29.0596a09:   尊者衆賢造
T1562_.29.0596a10: 　＊三藏法師玄奘奉　　＊詔譯　
T1562_.29.0596a11:   ＊辯隨眠品第五之一
T1562_.29.0596a12: 廣辯諸業并決擇已。諸契經中説感有處。皆
T1562_.29.0596a13: 言諸業能爲引因。然見世間有離染者。雖亦
T1562_.29.0596a14: 造善身語意業。而無功能招後有果。故於感
T1562_.29.0596a15: 有業應非因。業獨爲因非我所許。要隨眠助
T1562_.29.0596a16: 方有感能。非離隨眠業獨能感。故縁起教初
T1562_.29.0596a17: 説隨眠。此復何因隨眠有幾。頌曰
T1562_.29.0596a18:     隨眠諸有本此差別有六
T1562_.29.0596a19:     謂貪瞋亦慢無明見及疑
T1562_.29.0596a20: 論曰。由此隨眠是諸有本。故業離此無感有
T1562_.29.0596a21: 能。何故隨眠能爲有本。諸煩惱現起爲十六
T1562_.29.0596a22: 事故。一堅固根本令得堅牢。對治遠故煩惱
T1562_.29.0596a23: 根本謂煩惱得。二生依麁重能辯所依中無
T1562_.29.0596a24: 堪任性故。三建立相續能數令餘連續起故。
T1562_.29.0596a25: 四修治自田令所依止順彼住故。五憎背功
T1562_.29.0596a26: 徳性相能違諸功徳故。六爲厭訶本發智所。
T1562_.29.0596a27: 厭訶身語意業故。七引毒等流能引如自隨
T1562_.29.0596a28: 煩惱故。八擁解脱路棄背親近正説者故。九
T1562_.29.0596a29: 能發業有發起能招後有業故。十攝自資糧
T1562_.29.0596b01: 能數數攝。起非理作意故。十一迷於所縁能
T1562_.29.0596b02: 害自身正覺慧故。十二殖衆苦種能生一
T1562_.29.0596b03: 切生死苦故。十三將導識流於後有所縁能
T1562_.29.0596b04: 引發識故。十四違越善品令諸善法皆退失
T1562_.29.0596b05: 故。十五廣繋縛義令不能越自界自地。以能
T1562_.29.0596b06: 長養染汚界故。十六攝世非愛諸増上果。因
T1562_.29.0596b07: 此外物皆衰變故。由是隨眠能爲有本。故業
T1562_.29.0596b08: 因此有感有能雖離染者亦造善業。而無勢
T1562_.29.0596b09: 力能招後有。是故智者應勤精進。思擇隨眠
T1562_.29.0596b10: 速令除滅。以何門義思擇隨眠。謂觀隨眠此
T1562_.29.0596b11: 見所斷。此修所斷。此唯一部此二此四此通
T1562_.29.0596b12: 五部。此是遍行此非遍行。此自界遍此他
T1562_.29.0596b13: 界遍。此有漏縁此無漏縁。此有爲縁此無
T1562_.29.0596b14: 爲縁。此云何起云何隨増。此由遍知所縁
T1562_.29.0596b15: 故斷此由斷滅所縁故斷。此由永害助伴故
T1562_.29.0596b16: 斷。此由清淨相續故斷。此與彼相應此與彼
T1562_.29.0596b17: 不相應。此斷已可退此斷已不可退。此有非
T1562_.29.0596b18: 愛異熟此全無異熟。此是彼等無間此是彼
T1562_.29.0596b19: 所縁。此因所縁斷此因所縁下斷。此體雖已
T1562_.29.0596b20: 斷而所縁故縛。此於定地無容得有。此非世
T1562_.29.0596b21: 間治道所滅。此唯意識身此通六識身。此能
T1562_.29.0596b22: 等起身語二業。此能斷善根此能續善根。此
T1562_.29.0596b23: 是見性此非見性。此唯九品斷此唯一品斷。
T1562_.29.0596b24: 此一品斷或九品斷此田彼故成就。此由彼
T1562_.29.0596b25: 故不成就。此由彼故相應。此由彼故不相應。
T1562_.29.0596b26: 此於彼位容有現行。此雖未斷而不現行。此
T1562_.29.0596b27: 唯在欲界斷此亦在上界斷。有成就此果有
T1562_.29.0596b28: 不成就此果。此同對治此別對治。以如是等
T1562_.29.0596b29: 衆多義門應善思擇。諸隨眠相如是。善知隨
T1562_.29.0596c01: 眠相已方能決定除滅隨眠。亦能爲他無倒
T1562_.29.0596c02: 顯説。自他相續善品更生。能速了知遣除
T1562_.29.0596c03: 方便。是故若欲利樂自他。應於隨眠如是思
T1562_.29.0596c04: 擇。隨眠差別略有六種。謂貪瞋慢無明見疑。
T1562_.29.0596c05: 經主於此作如是釋。頌説亦言意顯慢等亦
T1562_.29.0596c06: 由貪力於境隨増。謂契經言因愛生恚。如瞋
T1562_.29.0596c07: 由貪力於境隨増。慢等亦由貪故復言亦。此
T1562_.29.0596c08: 釋無理非文意故。謂此本爲標數列名。不明
T1562_.29.0596c09: 此因彼於境隨増義。今詳亦字爲滿句言。若
T1562_.29.0596c10: 必欲令此有別義。更爲方便作無過釋。謂瞋
T1562_.29.0596c11: 如貪雖有多類。而可總説爲一隨眠。慢等亦
T1562_.29.0596c12: 然故復言亦。或此爲顯如貪與瞋行相不同
T1562_.29.0596c13: 是故別立。如是慢等。行相雖同餘義有殊故
T1562_.29.0596c14: 亦別立。及聲爲顯釋據相違。或顯總攝隨眠
T1562_.29.0596c15: 類盡。若諸隨眠數唯有六。何縁經説有七隨
T1562_.29.0596c16: 眠。頌曰
T1562_.29.0596c17:     六由貪異七有貪上二界
T1562_.29.0596c18:     於内門轉故爲遮解脱想
T1562_.29.0596c19: 論曰。即前所説六隨眠中。分貪爲二故經説
T1562_.29.0596c20: 七。何等爲七。一欲貪隨眠。二瞋隨眠。三有貪
T1562_.29.0596c21: 隨眠。四慢隨眠。五無明隨眠。六見隨眠。七疑
T1562_.29.0596c22: 隨眠。欲貪隨眠依何義釋爲欲貪。體即是隨
T1562_.29.0596c23: 眠爲是欲貪之隨眠義。於餘六義徴問亦爾。
T1562_.29.0596c24: 經主於此作是釋言。此是欲貪之隨眠義。然
T1562_.29.0596c25: 隨眠體非心相應。非不相應無別物故。煩惱
T1562_.29.0596c26: 睡位説名隨眠。於覺位中即名纒故。何名
T1562_.29.0596c27: 爲睡。謂不現行種子隨逐。何名爲覺。謂諸煩
T1562_.29.0596c28: 惱現起纒心。何等名爲煩惱種子。謂自體上
T1562_.29.0596c29: 差別功能。從煩惱生能生煩惱。如念種子是
T1562_.29.0597a01: 證智生能生當念功能差別。又如芽等有前
T1562_.29.0597a02: 果生能生後果功能差別。今詳彼釋於理不
T1562_.29.0597a03: 然。自許隨眠離諸煩惱無別物故。不染汚法
T1562_.29.0597a04: 爲煩惱體理不成故。不可説爲睡隨眠體。故
T1562_.29.0597a05: 無少物名睡隨眠。又若隨眠是煩惱種。離諸
T1562_.29.0597a06: 煩惱無別有物。則不應説謂自體上差別功
T1562_.29.0597a07: 能。從煩惱生能生煩惱名煩惱種。又彼所執
T1562_.29.0597a08: 煩惱功能。若是煩惱以生爲性則不可説此
T1562_.29.0597a09: 睡煩惱。離覺煩惱無別有物。若非煩惱以生
T1562_.29.0597a10: 爲性。如是生性豈非別物。又不應説煩惱睡
T1562_.29.0597a11: 位説名隨眠。若此功能即是煩惱亦非煩惱。
T1562_.29.0597a12: 如是言義曾所未聞。若此功能非煩惱性。亦
T1562_.29.0597a13: 非餘性而説是生。此極希有無體而許。是現
T1562_.29.0597a14: 在故非無體法。可得説言從煩惱生能生煩
T1562_.29.0597a15: 惱。又彼所立宗因相違。所以者何。謂彼所説
T1562_.29.0597a16: 然隨眠體。非心相應非不相應無別物故。今
T1562_.29.0597a17: 應責彼無別物言。爲離覺時諸纒自體。爲離
T1562_.29.0597a18: 睡位所依自體。爲離異二第三聚法無別物
T1562_.29.0597a19: 耶。然皆非理彼法非此品類性故。又此離彼
T1562_.29.0597a20: 無別體故。又離相應不相應外。應別有一違
T1562_.29.0597a21: 二法生。然此第三必不可得。故彼所説但有
T1562_.29.0597a22: 虚言。又彼初言然隨眠體非心。相應非不相
T1562_.29.0597a23: 應。此言誠實都無體故。後不應説差別功能。
T1562_.29.0597a24: 從煩惱生能生煩惱。以無體法非因果故。又
T1562_.29.0597a25: 彼此中據何別理。唯執煩惱不現行位種子
T1562_.29.0597a26: 隨逐説名隨眠非餘法種亦立斯號。如彼所
T1562_.29.0597a27: 執亦有心等差別功能。從心等生能生心等
T1562_.29.0597a28: 名爲種子。何不亦説心等隨眠。上座此中立
T1562_.29.0597a29: 多因證。謂隨眠者。是諸有情相續所持煩惱
T1562_.29.0597b01: 類故。不由功力恒隨逐故。由遍知彼息衆苦
T1562_.29.0597b02: 故。觀彼速能依對治故。智者恒觀爲病性故。
T1562_.29.0597b03: 如是所立皆非證因。許有情身中具五蘊類
T1562_.29.0597b04: 故。或且彼許有業類故。心等功能不由功力
T1562_.29.0597b05: 亦恒隨故。契經中言遍知諸法息衆苦故。若
T1562_.29.0597b06: 觀現行纒過失者。彼最能速依對治故。經言
T1562_.29.0597b07: 有智應常觀察五種取蘊爲病性故。誰有鑒
T1562_.29.0597b08: 者於彼所立證隨眠因心能生喜。又隨眠體
T1562_.29.0597b09: 於自相續既恒隨逐何非現行。以現行名目
T1562_.29.0597b10: 現在故。由此經主惡立隨眠。又所立喩如念
T1562_.29.0597b11: 種子是證智生能生當念功能差別。亦不相
T1562_.29.0597b12: 似以我宗言念種子者。即於證智後初重縁
T1562_.29.0597b13: 實念。從先證智倶起念生能生後時憶智倶
T1562_.29.0597b14: 念。此顯即念前後相引爲能赴感差別功能。
T1562_.29.0597b15: 彼自體倶生無別實煩惱。從前纒起能生後
T1562_.29.0597b16: 纒可名隨眠。煩惱種子故喩於法相去極遙。
T1562_.29.0597b17: 由此應知彼第二喩。於所況法亦無證能。謂
T1562_.29.0597b18: ＊芽等中有實色等。從前果位實色等生生後
T1562_.29.0597b19: 果時實色等法。彼宗所立煩惱隨眠差別功
T1562_.29.0597b20: 能無如是事。又無＊芽等同類相續因果倶時。
T1562_.29.0597b21: 有自體中煩惱種子。與纒倶義則不應計。於
T1562_.29.0597b22: 自體中煩惱功能。從前已滅諸煩惱起。猶
T1562_.29.0597b23: 如＊芽等從前果生功能差別。如斯乃是食米
T1562_.29.0597b24: 臍宗豈得引來摸託聖旨惡説法者妄所執
T1562_.29.0597b25: 故。況經主論劣甚彼宗。謂彼宗中許有別法
T1562_.29.0597b26: 説名爲行是智果因。然經主宗無別實物名
T1562_.29.0597b27: 爲種子。如何説是煩惱果因故爲甚劣。上座
T1562_.29.0597b28: 於此謂佛世尊自説諸纒與隨眠異。謂諸煩
T1562_.29.0597b29: 惱現起名纒以能現前縛相續故。煩惱隨界
T1562_.29.0597c01: 説名隨眠。因性恒隨而眠伏故。以契經説幼
T1562_.29.0597c02: 稚童子嬰孩眠病。雖無染欲而有欲貪隨眠隨
T1562_.29.0597c03: 増。此唯説有諸隨眠性。又説一類於多時中
T1562_.29.0597c04: 爲欲貪纒纒心而住。此文唯説有煩惱纒。又
T1562_.29.0597c05: 説一類非於多時爲欲貪纒纒心而住。設心
T1562_.29.0597c06: 暫爾起欲貪纒尋如實知出離方便。彼由此
T1562_.29.0597c07: 故於欲貪纒能正遣除并隨眠斷。此文通説
T1562_.29.0597c08: 纒及隨眠由此故知。現起煩惱煩惱隨界名
T1562_.29.0597c09: 纒隨眠。若隨眠聲目煩惱得此不應理曾無
T1562_.29.0597c10: 説故。又已除遣別有得故如是隨眠以何爲
T1562_.29.0597c11: 體。若彼隨眠以彼爲體。是隨彼法功能性故。
T1562_.29.0597c12: 或此通用四蘊爲體功能隨逐心心所故。此
T1562_.29.0597c13: 相應性亦不相應如諸心所。然其自體不可
T1562_.29.0597c14: 説故而不記別。遣此多同破經主義。再詳仍
T1562_.29.0597c15: 有麁過未除。且彼叙前宗隨眠聲目得。便作
T1562_.29.0597c16: 是斥此不應理。復辨因言曾無＊説故。又已
T1562_.29.0597c17: 除遣別有得故。此因無能隨界同故。謂曾無
T1562_.29.0597c18: 處説隨界名隨眠。不説雖同而許得理勝。以
T1562_.29.0597c19: 契經説并隨眠斷故非無實體。法可與有倶
T1562_.29.0597c20: 斷。由此已遣已遣得言。離得説何爲隨眠性。
T1562_.29.0597c21: 而説遣纒位并隨眠斷耶。非經部師能定顯
T1562_.29.0597c22: 示。此隨眠性是有可斷又非隨眠體。有説。隨
T1562_.29.0597c23: 眠聲故隨眠聲目得無失。謂佛但説有七隨
T1562_.29.0597c24: 眠而隨眠聲有處説色。如契經説。有色隨
T1562_.29.0597c25: 眠。若覺若思便隨増故。如是隨眠得雖非隨
T1562_.29.0597c26: 眠而説隨眠聲理亦爲善。又彼所釋前後相
T1562_.29.0597c27: 違。許貪等言説隨眠故。謂彼先釋貪等非隨
T1562_.29.0597c28: 眠。後釋經言隨眠即貪等。又審思擇上座所
T1562_.29.0597c29: 宗。纒與隨眠斷倶非理。是故應捨隨眠異纒
T1562_.29.0598a01: 倶非理因如後當辯。今引違彼前所引經。謂
T1562_.29.0598a02: 有經言汝今何故喬答摩所修梵行耶。爲求
T1562_.29.0598a03: 斷故。求斷何法。斷貪瞋癡及三結等。此中
T1562_.29.0598a04: 不別説斷隨眠。上座此中作如是釋。此中貪
T1562_.29.0598a05: 等即是隨眠。豈不前言并隨眠者。是隨眠得
T1562_.29.0598a06: 非目隨眠。不爾二經應相違害。曾無説故已
T1562_.29.0598a07: 顯非理。非經部宗＊經有斷義心相應故。去
T1562_.29.0598a08: 來無故非隨眠斷故纒後不生名斷經説并斷
T1562_.29.0598a09: 言顯二倶時斷故。又此經説纒勝隨眠。先説
T1562_.29.0598a10: 遣纒并隨眠故。不爾應説隨眠并纒。若斷隨
T1562_.29.0598a11: 眠纒方斷者。則隨眠勝理應先説。又隨眠未
T1562_.29.0598a12: 斷纒容有不生故非不生即名爲斷。或纒不
T1562_.29.0598a13: 生位即得斷名。非隨眠斷故纒方名斷。或應
T1562_.29.0598a14: 隨眠斷纒方不生。非於未斷時有不生理。彼
T1562_.29.0598a15: 隨眠體亦無斷義。無別物故。如空花等。又
T1562_.29.0598a16: 彼所説若彼隨眠以彼爲體。是隨彼法功能
T1562_.29.0598a17: 性故此亦非善。若欲貪纒所引隨眠即欲貪
T1562_.29.0598a18: 者學心應與欲貪體一。與彼隨眠無別體故。
T1562_.29.0598a19: 學心是學諸欲貪纒非學無學。如何可説若
T1562_.29.0598a20: 彼隨眠以彼爲體。又隨眠位諸欲貪纒已滅
T1562_.29.0598a21: 無體。如何可説有欲貪隨眠。以欲貪爲體故
T1562_.29.0598a22: 彼所説有言無義。又彼所言或此通用四蘊
T1562_.29.0598a23: 爲體。功能隨逐心心所故亦不應理。欲貪
T1562_.29.0598a24: 隨眠體無差別。執差別法以爲自體。非觀理
T1562_.29.0598a25: 者生喜處故。又受想識欲貪所隨。即説名爲
T1562_.29.0598a26: 欲貪自體。亦非鑒者生喜處故。又彼所説此
T1562_.29.0598a27: 相應性亦不相應如諸心所。彼言如有不識
T1562_.29.0598a28: 槃豆時縛迦花。拘枳羅鳥有作是問。拘枳羅
T1562_.29.0598a29: 鳥其色如何。答言。鮮白正似槃豆時縛迦
T1562_.29.0598b01: 花。曾無處説亦無理證。諸心所體是不相應。
T1562_.29.0598b02: 寧説隨眠如諸心所。是相應性亦不相應。若
T1562_.29.0598b03: 作是言心所自體異類行相則不相應所許。
T1562_.29.0598b04: 隨眠與隨眠體異類行相既得相應則不應言
T1562_.29.0598b05: 諸隨眠體。如諸心所亦不相應。又不應許諸
T1562_.29.0598b06: 心所法有不相應。非待相應方建立有不相
T1562_.29.0598b07: 應故。又彼所言隨眠自體不可説故而不記
T1562_.29.0598b08: 別。誠如所言。彼宗隨眠猶如馬角不可説故。
T1562_.29.0598b09: 以要言之。彼宗所執多分無有實體可記。欲
T1562_.29.0598b10: 於佛教求正解者。不應習近如是論師。以聰
T1562_.29.0598b11: 慧人習彼論者。所有覺慧皆漸昧劣。彼論所
T1562_.29.0598b12: 説多不定故。前後義文互相違故。不任詰故。
T1562_.29.0598b13: 越聖教故。對法諸師咸作是説。欲貪等體即
T1562_.29.0598b14: 是隨眠。如契經言。若觸樂受便生欣悦。慶
T1562_.29.0598b15: 慰耽著堅執而住。即於樂受有貪隨眠。此中
T1562_.29.0598b16: 隨眠聲即説＊欣悦等。經主此中作如是釋。經
T1562_.29.0598b17: 但説有不言爾時。即有隨眠何所違害。於何
T1562_.29.0598b18: 時有。於彼睡時。或假於因立隨眠想。此釋
T1562_.29.0598b19: 非理。爾時隨眠説現有聲理不成故。謂非正
T1562_.29.0598b20: 起貪纒刹那有貪隨眠可説現有。即於樂受
T1562_.29.0598b21: 有貪隨眠言顯樂受中現有隨眠故。又隨眠
T1562_.29.0598b22: 自體應不可知故。謂經所説有隨眠聲若有
T1562_.29.0598b23: 性倶。若即有性於無體法理倶不成。無非有
T1562_.29.0598b24: 倶及有性故。又經但説有隨眠言。寧知非爾
T1562_.29.0598b25: 時於餘時方有。有謂有體。是現有義。如契經
T1562_.29.0598b26: 説。於諸欲中若有欲貪心被縛住。乃至廣説。
T1562_.29.0598b27: 又如經説。有諸有情於可愛境有欲有貪。乃
T1562_.29.0598b28: 至廣説。豈亦執此有及縛言。非於爾時餘時
T1562_.29.0598b29: 有縛。又如經説。此無故彼無。豈亦可言是餘
T1562_.29.0598c01: 時無義。故經主釋定爲非理。由此已遣於因
T1562_.29.0598c02: 假立。謂經但説有隨眠言。寧知説因非隨眠
T1562_.29.0598c03: 體。又隨眠體爾時無故。不應於有立非有名。
T1562_.29.0598c04: 故知隨眠即欲貪等。於自相續隨増眠故。然
T1562_.29.0598c05: 我今釋大母經中欲貪隨眠即欲貪體。非此
T1562_.29.0598c06: 意辯諸隨眠得。欲貪隨眠所隨増者是隨縛
T1562_.29.0598c07: 義。如何隨縛非由自體由起得故。如強怨敵
T1562_.29.0598c08: 雖住遠方密遣使隨伺求瑕隙。故本論釋總
T1562_.29.0598c09: 隨眠名。謂恒隨行及恒隨縛。此説起得非顯
T1562_.29.0598c10: 得體。又即彼經言并隨眠斷者。顯欲貪纒
T1562_.29.0598c11: 無餘盡義。謂斷八品修所斷時。一品隨眠猶
T1562_.29.0598c12: 能隨縛。爲顯體斷説正遣除。并隨眠斷言顯
T1562_.29.0598c13: 隨縛皆盡。如契經説。於此所生無量種類惡
T1562_.29.0598c14: 不善法。無餘永滅并隨縛斷。此意亦顯并隨
T1562_.29.0598c15: 眠滅。是故隨眠即欲貪等非隨界等。其理善
T1562_.29.0598c16: 成。分別論師作如是説。諸隨眠體是不相應。
T1562_.29.0598c17: 不覺不思有隨眠故。謂契經説。不覺不思亦
T1562_.29.0598c18: 爲隨眠隨増隨縛。又道煩惱應倶時故。謂聖
T1562_.29.0598c19: 道起與心相應。若斷與心相應煩惱。則應聖
T1562_.29.0598c20: 道有煩惱倶。又應非無學亦無煩惱故。謂執
T1562_.29.0598c21: 隨眠心相應者。異生有學善無記心現在前
T1562_.29.0598c22: 時應無煩惱。然非所許。故知隨眠是不相
T1562_.29.0598c23: 應行蘊所攝。此可破經部非預我宗。我宗許
T1562_.29.0598c24: 去來有實體故。謂雖現在不覺不思。而爲去
T1562_.29.0598c25: 來覺思所引。諸隨眠體與心相應實相隨眠
T1562_.29.0598c26: 隨増隨縛。乃至未斷覺思等前。於相續中恒
T1562_.29.0598c27: 現起得隨増隨縛曾無間斷。由此亦無道惑
T1562_.29.0598c28: 倶失。亦無非無學有無煩惱過。以煩惱得非
T1562_.29.0598c29: 煩惱故。由此去來煩惱縛故。如汝宗聖者現
T1562_.29.0599a01: 起煩惱時無煩惱道倶及成異生過。我宗有學
T1562_.29.0599a02: 起聖道時無道煩惱倶及無煩惱失。又何用
T1562_.29.0599a03: 執此不相應以能爲因生諸纒故。此不應理。
T1562_.29.0599a04: 曾無説故。佛説煩惱但以無明相不律儀。非
T1562_.29.0599a05: 理作意邪分別等爲因故生。不説隨眠爲因
T1562_.29.0599a06: 故起。然分別論及經部師妄執隨眠爲纒因
T1562_.29.0599a07: 性。又此所計有太過失。謂若隨眠爲纒因
T1562_.29.0599a08: 故。執隨眠體是不相應。經説無明因謂非理
T1562_.29.0599a09: 作意。此非理作意應是不相應。此不許然彼
T1562_.29.0599a10: 云何爾。又隨眠體若許相應。可能爲纒隨眠
T1562_.29.0599a11: 因性。非餘妄計不相應者。以契經説。諸有苾
T1562_.29.0599a12: 芻。於彼彼事中。若多起尋伺。由此由此心
T1562_.29.0599a13: 便沈著。又如是理世現可知。以下欲貪先數
T1562_.29.0599a14: 現起。後便數起上品欲貪。又若隨眠非相應
T1562_.29.0599a15: 性。唯此能作貪等纒因。未離欲貪諸有情類。
T1562_.29.0599a16: 若遇境界纒起應同。以現生因無差別故。既
T1562_.29.0599a17: 不許爾。故執隨眠與纒爲因。定爲横計。然隨
T1562_.29.0599a18: 眠體定是相應。以經説隨眠爲歡悦等故。謂
T1562_.29.0599a19: 前所引契經中説。若觸樂受生歡悦等。即於
T1562_.29.0599a20: 樂受有貪隨眠。非不相應名歡悦等。又經説
T1562_.29.0599a21: 隨眠映蔽心等。故謂契經説貪映蔽心。由此
T1562_.29.0599a22: 便能行身語意惡行。若隨眠體是不相應。應
T1562_.29.0599a23: 一切時造諸惡行。又契經説。心受貪染若隨
T1562_.29.0599a24: 眠體。是不相應應不染心。或應恒染。若謂
T1562_.29.0599a25: 所引皆是諸纒。此中並無隨眠聲故。如何不
T1562_.29.0599a26: 謂皆是隨眠。以於此中無纒聲故。又彼所釋
T1562_.29.0599a27: 違害自宗。若無隨眠聲即執爲纒者。如契經
T1562_.29.0599a28: 説。無明爲因生貪瞋癡。亦應執纒爲因生纒。
T1562_.29.0599a29: 非隨眠力。是則違害先所立宗隨眠爲因生
T1562_.29.0599b01: 諸纒義。又隨眠體若不相應。彼與善心爲相
T1562_.29.0599b02: 違不。若相違者。則諸善心應畢竟不生隨眠
T1562_.29.0599b03: 恒有故。不相違者。則諸隨眠應不染惱心。然
T1562_.29.0599b04: 經説染惱。如契經説。貪染惱心令不解脱。無
T1562_.29.0599b05: 明染慧令不清淨。若謂貪染惱非貪隨眠。以
T1562_.29.0599b06: 何理爲因證知如是。如貪染爲性能染惱心。
T1562_.29.0599b07: 如是貪隨眠亦染爲性。如何不説能染惱心。
T1562_.29.0599b08: 又如愛結體即是愛能染惱心。應貪隨眠體
T1562_.29.0599b09: 即是貪亦能染惱。或彼應辨差別因縁。由何
T1562_.29.0599b10: 愛結是相應性。貪隨眠體是不相應。佛觀有
T1562_.29.0599b11: 情意樂差別。於諸煩惱立種種名。如一欲貪
T1562_.29.0599b12: 説名欲漏欲取欲扼欲貪隨眠欲瀑流貪欲蓋
T1562_.29.0599b13: 愛結等種種名。於一欲貪差別名内。若隨眠
T1562_.29.0599b14: 體是不相應。執是欲貪之隨眠者。則欲漏等
T1562_.29.0599b15: 應不相應。亦應執爲欲之漏等。若欲漏等非
T1562_.29.0599b16: 不相應。應許隨眠是相應法。等是欲貪名差
T1562_.29.0599b17: 別故。由此理證欲貪隨眠體即欲貪能爲染
T1562_.29.0599b18: 惱。以契經説貪染惱心令不解脱。故不可執
T1562_.29.0599b19: 隨眠恒有。是不相應。以諸善心容有起位。
T1562_.29.0599b20: 故隨眠體定是相應。經主此中先叙尊者法
T1562_.29.0599b21: 勝所説。以諸隨眠染惱心故。覆障心故。能違
T1562_.29.0599b22: 善故。非不相應。後即斥言。此皆非證。許隨眠
T1562_.29.0599b23: 體是不相應。不許隨眠爲上三事。但許三事
T1562_.29.0599b24: 是纒所爲。此都未詳彼大徳意。彼大徳意如
T1562_.29.0599b25: 我先辯。若謂隨眠如煩惱得。體雖恒有不障
T1562_.29.0599b26: 善心。此亦不然。隨眠煩惱差別名體曾無説
T1562_.29.0599b27: 故。且分別論執隨眠體是不相應可少有用。
T1562_.29.0599b28: 彼宗非撥過去未來。勿煩惱生無有因故。然
T1562_.29.0599b29: 犢子部信有去來。執有隨眠非相應法。如是
T1562_.29.0599c01: 所執極爲無用。如彼論言。諸欲貪纒一切皆
T1562_.29.0599c02: 是欲貪隨眠。有欲貪隨眠非欲貪纒。謂不相
T1562_.29.0599c03: 應行欲貪隨眠。何縁彼部作如是執。以經論
T1562_.29.0599c04: 文倶可得故。釋彼一切皆如前説。若但如文
T1562_.29.0599c05: 而取義者。如契經説。有色隨眠。此文亦應
T1562_.29.0599c06: 不別觀察。解釋理趣如文而取。則隨眠體非
T1562_.29.0599c07: 唯可執。通相應性及不相應。亦應執通有色
T1562_.29.0599c08: 無色。有見無見等種種差別門。又彼何縁憎
T1562_.29.0599c09: 背諸得。若信有得具能釋通。諸聖教中幽隱
T1562_.29.0599c10: 文義。諸邪執類不能如實設難彈斥信有得
T1562_.29.0599c11: 宗。執不相應隨眠論者。常爲無量過難所隨。
T1562_.29.0599c12: 不能釋通聖教文義。而固方便背正執邪。未
T1562_.29.0599c13: 審蘊何在心故爾。何勞徴問。以諸世間得及
T1562_.29.0599c14: 前因無始皆等。而現見有唯貪猛利。廣説乃
T1562_.29.0599c15: 至。有雜行者。非無別因有如是事故。應由別
T1562_.29.0599c16: 有不相應隨眠此亦不然。若信實有去來二
T1562_.29.0599c17: 世。雖不別立不相應行名爲隨眠。貪猛利等
T1562_.29.0599c18: 皆得成就。謂由近遠二同類因境等別縁資
T1562_.29.0599c19: 助覺發。令其引果勢力別故。且止廣諍。如
T1562_.29.0599c20: 契經言。有貪隨眠此何爲體色無色愛。佛説
T1562_.29.0599c21: 有貪此名何因唯於彼立彼貪。多託内門轉
T1562_.29.0599c22: 故。謂欲界貪多於欲境外門而轉。不名有貪。
T1562_.29.0599c23: 上二界貪多於定境内門而轉。故名有貪。又
T1562_.29.0599c24: 由有人於色無色起解脱想。爲遮彼故。謂上
T1562_.29.0599c25: 二界有求解脱。妄想爲先得生於彼。故有計
T1562_.29.0599c26: 彼爲眞解脱。佛爲遮其眞解脱想。故於上界
T1562_.29.0599c27: 立以有名。貪二界貪立有貪想。夫言有者是
T1562_.29.0599c28: 生身義。此則顯示欲求解脱。於一切有不應
T1562_.29.0599c29: 希求。經主於斯復作是釋。此中自體立以有
T1562_.29.0600a01: 名。彼諸有情多於等至及所依止深生味著。
T1562_.29.0600a02: 故説彼唯味著自體非味著境。離欲貪故。由
T1562_.29.0600a03: 此唯彼立有貪名。此釋與前義有何別。謂前
T1562_.29.0600a04: 已説上二界貪多於定境内門而轉。又説有
T1562_.29.0600a05: 人於色無色生身有境起解脱想。則爲已説
T1562_.29.0600a06: 定及生身皆得有名倶自體故。詳經主釋。義
T1562_.29.0600a07: 不異前。但搆浮詞似有少異。上座説有二類
T1562_.29.0600a08: 隨眠。一唯欲纒。二通三界。自興疑問。豈不有
T1562_.29.0600a09: 貪。有論説言。唯上二界都無聖教。於色無色
T1562_.29.0600a10: 偏説有聲。故難依信。然於處處諸聖教中。皆
T1562_.29.0600a11: 以有聲通説三界。豈不於境亦説有聲。欲貪
T1562_.29.0600a12: 隨眠不應別立。此難非理。轉有異故。謂諸
T1562_.29.0600a13: 欲貪於外門轉。内門轉者説名有貪。又如耽
T1562_.29.0600a14: 境與耽有異。所引隨眠差別亦爾。又縁境界
T1562_.29.0600a15: 縁生身貪。對治不同故別立二。又必損伏欲
T1562_.29.0600a16: 貪及瞋。外仙方能入色無色。故欲貪體非即
T1562_.29.0600a17: 有貪。以彼有情縁自相續。我愛隨逐恒無斷
T1562_.29.0600a18: 故。上座於斯極爲惡立隨眠差別。以欲貪聲
T1562_.29.0600a19: 容説一切欲界貪故。欲界生身亦欲界攝。如
T1562_.29.0600a20: 何縁彼貪非欲貪。如説色貪非唯縁色。總説
T1562_.29.0600a21: 一切縁色界貪。如是欲貪非唯縁欲總説一
T1562_.29.0600a22: 切縁欲界貪。上座所持契經亦説。若縁欲界
T1562_.29.0600a23: 起染起貪起阿頼耶起尼延底。起諸耽著。是
T1562_.29.0600a24: 欲貪相。故執有貪通三界者。非爲善執。又
T1562_.29.0600a25: 非佛説唯通三界可説有聲。所以者何。有聲
T1562_.29.0600a26: 或説一界少分二界少分三界少分。如七有
T1562_.29.0600a27: 經極七有等。如應配釋。故此所説欲貪隨眠。
T1562_.29.0600a28: 通攝一切欲界貪盡。餘二界愛總名有貪。立
T1562_.29.0600a29: 名因縁。如先已辨。若唯縁内貪名有貪。則
T1562_.29.0600b01: 色界中色聲觸愛。非縁内起應非有貪。則諸
T1562_.29.0600b02: 隨眠應立有八。又言有者。不唯生身。以契
T1562_.29.0600b03: 經中説業有中有。故如欲有聲兼説欲境。如
T1562_.29.0600b04: 是欲界縁生身貪亦是欲貪隨眠所攝。是故
T1562_.29.0600b05: 一切欲界繋貪。皆以欲貪隨眠聲説。或於
T1562_.29.0600b06: 欲境亦説有聲。欲貪隨眠別説無用。言轉異
T1562_.29.0600b07: 故。理亦不然。説多分言容可爾故。謂約多分
T1562_.29.0600b08: 理則可。然以欲界貪多外門。轉色無色愛多
T1562_.29.0600b09: 於内門。非執欲貪。唯縁外起。唯縁内起。方
T1562_.29.0600b10: 名有貪。可説二貪轉異故別。或彼應許色無
T1562_.29.0600b11: 色貪一向無縁外門轉者。又諸耽境即是耽
T1562_.29.0600b12: 有。以諸境界亦名有故。或諸耽有即是耽境。
T1562_.29.0600b13: 諸有亦爲境界攝故。由此所言。又如耽境與
T1562_.29.0600b14: 耽有異。非爲善説。又彼所説由境身貪對治
T1562_.29.0600b15: 不同別立二者。此言對治爲別爲通。若謂此
T1562_.29.0600b16: 言約別對治。即境界貪應分多種。謂色聲等
T1562_.29.0600b17: 諸境界貪。制伏對治各有異故。若謂此言約
T1562_.29.0600b18: 通對治。此二對治有異有同。如何定言對治
T1562_.29.0600b19: 有異。或色無色二界中貪治有不同。應亦分
T1562_.29.0600b20: 二。又言損伏欲貪及瞋。外仙方能入色無色。
T1562_.29.0600b21: 故欲貪體非即有貪。以彼有情縁自相續。我
T1562_.29.0600b22: 愛隨逐恒無斷者。此言極與聖教理違。唯不
T1562_.29.0600b23: 現行名爲損伏。若欲界繋縁生身貪。亦名有
T1562_.29.0600b24: 貪亦名我愛。若此我愛恒隨現行。彼定無容
T1562_.29.0600b25: 入色無色。若不損伏下生身貪。而諸外仙容
T1562_.29.0600b26: 入上地。則不應説伏欲貪瞋。外仙方能入色
T1562_.29.0600b27: 無色。若謂現起欲境貪瞋。能障外仙入色無
T1562_.29.0600b28: 色。非欲界繋縁生身貪。能障外仙此有何理。
T1562_.29.0600b29: 厭下身境方生上故。雖彼復言。豈不乃至阿
T1562_.29.0600c01: 羅漢向住欲界者。於欲界身有我慢愛必無
T1562_.29.0600c02: 是事。或何不許阿羅漢果亦有是事。若離
T1562_.29.0600c03: 欲界染不斷欲界貪。離有頂染時亦應無斷
T1562_.29.0600c04: 理。由彼於此非對治故。或應一切下地煩惱
T1562_.29.0600c05: 與有頂染倶時斷滅。修前治道便爲無用。或
T1562_.29.0600c06: 應説彼差別因縁。等欲界貪斷有漸頓。若謂
T1562_.29.0600c07: 此證由安隱經。不爾。不了彼經義故。謂彼具
T1562_.29.0600c08: 壽已見諦理。依修所斷欲界所繋我愛我慢。
T1562_.29.0600c09: 故作是言。我色等中不隨執我。然於如是五
T1562_.29.0600c10: 取蘊中。有我慢愛隨眠未斷。謂此煩惱隨身
T1562_.29.0600c11: 見行。身見斷故此不現起。然猶未永斷。未得
T1562_.29.0600c12: 對治故。作如是釋。何所相違有所相違。謂
T1562_.29.0600c13: 彼經説。佛爲彼説此法門時具壽安隱成阿
T1562_.29.0600c14: 羅漢。諸漏永盡心善解脱。由此知彼先是不
T1562_.29.0600c15: 還。曾已進修阿羅漢向。於出觀位作如是言。
T1562_.29.0600c16: 我色等中乃至廣説佛爲説法。經但言成阿
T1562_.29.0600c17: 羅漢果。不言餘故。此不成證。彼契經中偏
T1562_.29.0600c18: 擧所得最勝果故。如拊掌喩契經等説。非諸
T1562_.29.0600c19: 聖者作是尋思。我我似何。乃至廣説。世尊方
T1562_.29.0600c20: 便開悟其心。經但言成阿羅漢果。謂經説彼
T1562_.29.0600c21: 悟佛所言成阿羅漢心善解脱。非説異生聞
T1562_.29.0600c22: 法頓證阿羅漢果。作是説者。偏擧最勝。此亦
T1562_.29.0600c23: 應然。或彼契經約取蘊類作如是説。然於
T1562_.29.0600c24: 如是五取蘊中。有我慢愛隨眠未斷。理實但
T1562_.29.0600c25: 有上取蘊中我慢我愛。自稱釋子必不應言
T1562_.29.0600c26: 已離欲貪。猶有欲界我慢我愛隨眠未斷。況
T1562_.29.0600c27: 言此二恒隨現行。是故有貪唯色無色非於
T1562_.29.0600c28: 欲界。其理極成。既説有貪在上二界。義准欲
T1562_.29.0600c29: 界貪名欲貪。故於頌中不別顯示
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。若欲於色厭離欲滅永
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: 貪各別對治。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: 通准知故。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: 多
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。

Footnote:

596 597 598 599 600 601 602 603 604 605 606 607 608 609 610 611 [行番号:有/無] [返り点:無/有] [CITE]