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

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T1562_.29.0601a01: *説一切有部順正理論卷*第四十五
T1562_.29.0601a02:
T1562_.29.0601a03:
T1562_.29.0601a04:
T1562_.29.0601a05: 阿毘達磨順正理論卷第四十六
T1562_.29.0601a06:   尊者衆賢造
T1562_.29.0601a07:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0601a08:   *辯隨眠品第五之二
T1562_.29.0601a09: 如前所説六種隨眠。復約異門建立爲十。如
T1562_.29.0601a10: 何成十。頌曰
T1562_.29.0601a11:     六由見異十 異謂有身見
T1562_.29.0601a12:     邊執見邪見 見取戒禁取
T1562_.29.0601a13: 論曰。六隨眠中見行異爲五餘非見。五積數
T1562_.29.0601a14: 總成十故。於十中五是見性。一有身見。二
T1562_.29.0601a15: 邊執見。三邪見。四見取。五戒禁取。五非見
T1562_.29.0601a16: 性。一貪。二瞋。三慢。四無明五疑。見與非見
T1562_.29.0601a17: 合成十種。又即六種復約異門建立。便成九
T1562_.29.0601a18: 十八種。依何門建立成九十八耶。頌曰
T1562_.29.0601a19:     六行部界異 故成九十八
T1562_.29.0601a20:     欲見苦等斷 十七七八四
T1562_.29.0601a21:     謂如次具離 三二見見疑
T1562_.29.0601a22:     色無色除瞋 餘等如欲説
T1562_.29.0601a23: 論曰。六種隨眠由行部界門差別故成九十
T1562_.29.0601a24: 八。謂於六中由見行異建立爲十如前已辯。
T1562_.29.0601a25: 即此所*辯十種隨眠。部界不同成九十八。部
T1562_.29.0601a26: 謂見四諦修所斷五部。界謂欲色無色三界。
T1562_.29.0601a27: 且於欲界五部不同乘十隨眠成三十六。謂
T1562_.29.0601a28: 見苦諦至修所斷。如次有十七七八。四即上
T1562_.29.0601a29: 五部於十隨眠。一二一一如其次第。具離三
T1562_.29.0601b01: 見二見見疑。謂見苦諦所斷具十。一切皆違
T1562_.29.0601b02: 見苦諦故。見集滅諦所斷各七。離有身見邊
T1562_.29.0601b03: 見戒取。見道諦所斷八。於前七増戒取。修所
T1562_.29.0601b04: 斷四。離見及疑。如是合成三十六種。前三十
T1562_.29.0601b05: 二名見所斷。纔見諦時彼則斷故。最後有四
T1562_.29.0601b06: 名修所斷。見四諦已後後時中數數習道彼
T1562_.29.0601b07: 方斷故。由此已顯十隨眠中。薩迦耶見唯
T1562_.29.0601b08: 在一部。謂見苦所斷邊執見亦爾。戒禁取通
T1562_.29.0601b09: 在二部。謂見苦見道所斷。邪見通四部。謂見
T1562_.29.0601b10: 苦集滅道所斷。見取疑亦爾。餘貪等四各通
T1562_.29.0601b11: 五部。謂見四諦及修所斷。如是總説見分十
T1562_.29.0601b12: 二。疑分爲四餘四各五。故欲界中有三十六。
T1562_.29.0601b13: 經主於此自問答言。此中何相見苦所斷。乃
T1562_.29.0601b14: 至何相是修所斷。若縁見此所斷爲境名見。
T1562_.29.0601b15: 此所斷餘名修所斷。此不應理。所以者何。遍
T1562_.29.0601b16: 行隨眠縁五部故。則見苦集所斷隨眠。亦應
T1562_.29.0601b17: 通是見集苦等所斷。又見滅道所斷隨眠。縁
T1562_.29.0601b18: 非所斷法。當言何所斷。故彼非善立所斷相
T1562_.29.0601b19: 應言。若見縁苦爲境名爲見苦。即是苦法苦
T1562_.29.0601b20: 類智忍。此二所斷總説名爲見苦所斷。乃至
T1562_.29.0601b21: 見道所斷亦然。數習名修。謂見迹者爲得上
T1562_.29.0601b22: 義。於苦等智數數熏習。説名爲修。此道所除
T1562_.29.0601b23: 名修所斷。是名爲善立所斷相。色無色界五
T1562_.29.0601b24: 部各除瞋。餘與欲同。故各三十一。由是一切
T1562_.29.0601b25: 正理論師。以六隨眠約行部界門差別故立
T1562_.29.0601b26: 九十八。於此所辯九十八中。八十八見所斷
T1562_.29.0601b27: 忍所害故。十隨眠修所斷智所害故。何縁於
T1562_.29.0601b28: 此約界不同建立隨眠非約地異。如無欲色
T1562_.29.0601b29: 異界隨眠於一事中倶隨増理。初二靜慮異
T1562_.29.0601c01: 地亦然。若謂地雖殊而有同對治。非欲色界
T1562_.29.0601c02: 對治有同。是則不應別立無色。以無色與色
T1562_.29.0601c03: 有同對治故。若修所斷對治漸生。故色無色
T1562_.29.0601c04: 應別立者。諸地亦爾。何不別説。故應立二
T1562_.29.0601c05: 百八十四隨眠。設許如斯亦無有過。且約界
T1562_.29.0601c06: 異立九十八。所以然者。由離界貪建立遍知
T1562_.29.0601c07: 沙門果故。謂立此二由斷隨眠。此斷隨眠約
T1562_.29.0601c08: 界非地。故不約地建立隨眠。宿舊師言。佛
T1562_.29.0601c09: 於法性明了通達能説示他。定應善觀四靜
T1562_.29.0601c10: 慮地諸煩惱法性少相似雖有四地而合説
T1562_.29.0601c11: 一。於四無色合説亦然。經但説色貪無色貪
T1562_.29.0601c12: 等故。由此義故正理論師建立隨眠約界非
T1562_.29.0601c13: 地。如何四地性少相似。有説。同是攝支地
T1562_.29.0601c14: 故。此釋非理。所以者何。諸近分地中有生煩
T1562_.29.0601c15: 惱故。有説。同是遍照地攝故。有説。等是色貪
T1562_.29.0601c16: 類惑故。我説。此中少相似者。唯薄伽梵明了
T1562_.29.0601c17: 通達。要於永斷第四靜慮下下品惑方立遍
T1562_.29.0601c18: 知。下位不然。故知四地必有少分性類相似。
T1562_.29.0601c19: 非上地煩惱能縁縛下地。下三靜慮得離繋
T1562_.29.0601c20: 時。寧不別立斷遍知體。定知一類煩惱未除。
T1562_.29.0601c21: 雖已離繋與繋相似。要同類惑永斷無餘。方
T1562_.29.0601c22: 得名爲究竟離繋。故唯約界建立隨眠不約
T1562_.29.0601c23: 地立。於理爲勝有餘師説。如有爲怨禁在囹
T1562_.29.0601c24: 圄。方便走出乃至未到。與怨城林田空閑等
T1562_.29.0601c25: 不相似處。雖越怨獄未大安隱。如是若斷下
T1562_.29.0601c26: 三定貪。未到彼貪不相似處。雖越少分未大
T1562_.29.0601c27: 安隱。故唯約界建立隨眠。有餘師言。若越
T1562_.29.0601c28: 欲界便爲已越。多趣多生大蘊處界無量苦
T1562_.29.0601c29: 法。若越色界。便爲已越一取蘊全多處多界。
T1562_.29.0602a01: 若越無色界。便爲已越一切生死攝蘊處界
T1562_.29.0602a02: 盡。離下三定所越不然故立隨眠約界非地。
T1562_.29.0602a03: 然諸古昔正理論師。亦許隨眠約地建立。故
T1562_.29.0602a04: 設如是假問答言。頗有異生於九十八隨眠
T1562_.29.0602a05: 永斷具成就耶。有。謂異生生在欲界得第三
T1562_.29.0602a06: 定未離彼貪。頗有異生得第三定。於向所説
T1562_.29.0602a07: 九十八種隨眠永斷不具成耶。有謂彼異生
T1562_.29.0602a08: 從欲界已歿。頗有住見道苦法智忍位。具成
T1562_.29.0602a09: 九十八隨眠永斷耶。有。謂彼異生得入正決
T1562_.29.0602a10: 定。頗有諸聖補特伽羅。於十智中唯成就四
T1562_.29.0602a11: 而得八十二隨眠永斷耶。有。謂具縛入正決
T1562_.29.0602a12: 定。於正住在苦類智時。若色界中四靜慮
T1562_.29.0602a13: 地同一繋縛如欲何過。此則善順約斷界貪
T1562_.29.0602a14: 建立遍知及沙門果。又順本論説。遍行因爲
T1562_.29.0602a15: 因能生自界染法。不爾經論理相違故。且引
T1562_.29.0602a16: 經文證四靜慮非同一繋。如契經言。彼作是
T1562_.29.0602a17: 思。我當安住尋伺寂靜第二定中。雖作是思
T1562_.29.0602a18: 而不能入。復作是念。何因何縁。我於此中心
T1562_.29.0602a19: 不能入。作是念已。便自了知。以我猶於尋伺
T1562_.29.0602a20: 過患未識未達。未見未知於無尋伺靜慮功
T1562_.29.0602a21: 徳。未能修習多修習故。於第二定心不能入。
T1562_.29.0602a22: 廣説乃至。我由住此數數發動尋伺倶行。諸
T1562_.29.0602a23: 想作意過患令起。今定應斷。乃至廣説。此中
T1562_.29.0602a24: 意顯。如越欲界。如是當越靜慮地等。下地所
T1562_.29.0602a25: 有諸想作意能障離染。及能退故。説爲過患
T1562_.29.0602a26: 非自地者。故知色界非一繋縛。又見過患能
T1562_.29.0602a27: 爲厭因。厭爲離因。離故解脱。若同一縛此
T1562_.29.0602a28: 應唐捐。又説尋等漸次息故。謂契經説。若瑜
T1562_.29.0602a29: 伽師入第二定尋伺便息。廣説乃至。得入無
T1562_.29.0602b01: 邊虚空處定色想便息。色界諸地若同一縛。
T1562_.29.0602b02: 諸瑜伽者。既無力能頓捨尋伺喜樂色想。以
T1562_.29.0602b03: 心怖怯極重擔故。應畢竟無捨尋等者。又説
T1562_.29.0602b04: 離喜斷樂言故。謂契經言。離喜斷樂非同一
T1562_.29.0602b05: 縛。欲界諸處有毛端量未得離貪。可説名爲
T1562_.29.0602b06: 全離欲繋。唯除已斷見所斷法。雖永未離
T1562_.29.0602b07: 修所斷貪而名離縛。非彼境故。色界諸地若
T1562_.29.0602b08: 同一縛。應有餘縛。離斷不成。此等名爲經相
T1562_.29.0602b09: 違故。次引論文證四靜慮非同一繋。如本論
T1562_.29.0602b10: 言。誰成樂根。謂生遍淨若生下地。若聖上
T1562_.29.0602b11: 生。誰於此不成。謂異生生上非下地法。生上
T1562_.29.0602b12: 地時。雖曰不成。而不由斷於同一縛。欲界等
T1562_.29.0602b13: 中不見如斯定成等理。然於本論説遍行因
T1562_.29.0602b14: 爲因能生自界染者。且就約界建立隨眠辯
T1562_.29.0602b15: 遍行因。故作是説。亦有本説生自地染。此
T1562_.29.0602b16: 等名爲論相違故。如何一繋與理相違。且與
T1562_.29.0602b17: 隨經理相違者。不應於二定説内等淨支。未
T1562_.29.0602b18: 斷尋伺倶諸煩惱濁故。又生第四靜慮有情。
T1562_.29.0602b19: 亦應成染尋伺喜樂。然契經説尋等息言。又
T1562_.29.0602b20: 契經言。離喜斷樂與隨本論理相違者。謂本
T1562_.29.0602b21: 論中説。第二等味相應定。能與初等味相應
T1562_.29.0602b22: 定。唯作二縁。謂増上縁及等無間。色界諸地
T1562_.29.0602b23: 若同一縛。諸上地貪於下地愛。亦應能作因
T1562_.29.0602b24: 及所縁。又除受生時。應爲等無間。又初定
T1562_.29.0602b25: 愛乃至應與第四定貪爲等無間。又應從初
T1562_.29.0602b26: 味定無間。乃至第四淨定現前。又除受生。應
T1562_.29.0602b27: 從第四淨定無間初味定起。如是上下等無
T1562_.29.0602b28: 間縁。展轉相生應立多難。又不應於第四業
T1562_.29.0602b29: 内。説四思能斷白白異熟業。又不應説上近
T1562_.29.0602c01: 分定能斷下惑。同一縛故。又得初定諸不還
T1562_.29.0602c02: 者。與得四定所斷應同。是故定應許上下地
T1562_.29.0602c03: 如界業惑因果皆殊。由理不同。一繋縛故。如
T1562_.29.0602c04: 前所説上界除瞋。以何因縁彼瞋非有。彼瞋
T1562_.29.0602c05: 隨眠事非有故。謂於苦受有瞋隨増。苦受彼
T1562_.29.0602c06: 無。故瞋非有。又瞋隨眠乾澁相故。謂此煩惱
T1562_.29.0602c07: 其相乾澁猶如風病。彼有情類由奢摩他潤
T1562_.29.0602c08: 滑相續。故彼無有乾澁相瞋。又彼非瞋異熟
T1562_.29.0602c09: 因故。謂瞋必感非愛異熟。上二界無諸非愛
T1562_.29.0602c10: 事。外無毒刺茅灰等縁。内無熱風癲癇等
T1562_.29.0602c11: 故。有説。彼無惱害事故。慈等善根所居處
T1562_.29.0602c12: 故。諸所攝受皆遠離故。有餘師説。瞋性躁
T1562_.29.0602c13: 急速可遠離。故瑜伽師離欲貪時即能止息。
T1562_.29.0602c14: 如不居穴諸乾澁垢。纔加洗拭速可遣除。分
T1562_.29.0602c15: 別論師作如是説。無九十八所立隨眠。經説
T1562_.29.0602c16: 隨眠唯有七故。謂契經説。若欲永斷七種隨
T1562_.29.0602c17: 眠。汝等從今應於我所勤修梵行。由此故知
T1562_.29.0602c18: 正理論者唯依自計立九十八隨眠。若離聖
T1562_.29.0602c19: 言依自計立。則應許有無量隨眠。無量有
T1562_.29.0602c20: 情身中轉故。今觀具壽於聖教理不能審諦。
T1562_.29.0602c21: 如實觀察於此所立理教極成。隨眠數中能
T1562_.29.0602c22: 固非撥。且非彼所引七隨眠經有證定數能
T1562_.29.0602c23: 非了義故謂餘經言。若欲於色厭離欲滅
T1562_.29.0602c24: 解脱者。應於我所勤修梵行。乃至於識説亦
T1562_.29.0602c25: 如是。此經唯説欲斷隨眠。應於我所勤修梵
T1562_.29.0602c26: 行。故知此經非了義説。又於餘處亦有唯依
T1562_.29.0602c27: 欲離一界染。一隨眠少分説。應於我所勤修
T1562_.29.0602c28: 梵行言如契經言。若於樂受欲永害貪隨眠
T1562_.29.0602c29: 應於我所勤修梵行。又契經言。若於苦受欲
T1562_.29.0603a01: 永害瞋隨眠。應於我所勤修梵行。豈以彼經
T1562_.29.0603a02: 所説極少便應非撥説七隨眠。故知此經文
T1562_.29.0603a03: 同彼非了義。今應詳*辯。此契經中欲斷七
T1562_.29.0603a04: 隨眠應修梵行。意謂此經意爲顯隨眠種類
T1562_.29.0603a05: 有殊故標七數。如契經説。法有二種。非離
T1562_.29.0603a06: 二種別有餘法。豈由此不許説十八界耶。然
T1562_.29.0603a07: 意類中説餘六界。故二十八互不相違。又如
T1562_.29.0603a08: 經中説蓋有五。非無明體非蓋所攝。經説無
T1562_.29.0603a09: 明能覆蓋故。又即五蓋餘經説十。如契經説。
T1562_.29.0603a10: 苾芻當知。貪欲蓋體差別有二。一内二外。乃
T1562_.29.0603a11: 至廣説。又如經説。由四因故大地振動非無
T1562_.29.0603a12: 餘因。又如經言。世有三法宜應開發。然有説
T1562_.29.0603a13: 四。又如經言。諦唯有一更無第二。然爲梵志
T1562_.29.0603a14: 説諦有三及説四等。又如經説智有二種。謂
T1562_.29.0603a15: 盡無生非無餘智。又如經説。心有二種謂善
T1562_.29.0603a16: 不善。非無無記。如是等類無量契經佛順機
T1562_.29.0603a17: 宜説意各別。不能了達聖教理趣。唯計損壞
T1562_.29.0603a18: 他宗爲徳。此類豈能逮善説果。如世尊告鄔
T1562_.29.0603a19: 陀夷言。若於如來異門所説。一切一切物一
T1562_.29.0603a20: 切一切種。不欲於中求解義者。汝應知彼於
T1562_.29.0603a21: 聖教中求鬪諍住。乃至廣説。又彼所説則應
T1562_.29.0603a22: 許有無量隨眠。許亦何失。約依身別數無
T1562_.29.0603a23: 量故。然就體類分別隨眠但成六種。此六約
T1562_.29.0603a24: 門異成十六。或十或二十八或三十六。或七
T1562_.29.0603a25: 十四或九十八。謂佛處處約界行部諸門差
T1562_.29.0603a26: 別顯示隨眠。正理論師隨佛所説約界等異
T1562_.29.0603a27: 立九十八隨眠。且諸隨眠體類有六。謂貪瞋
T1562_.29.0603a28: 慢無明見疑。體類別故如前已辨。以薄伽梵
T1562_.29.0603a29: 於契經中説三界貪總名愛結故知體類唯六
T1562_.29.0603b01: 隨眠。即六隨眠約界差別世尊且説貪分二
T1562_.29.0603b02: 種。謂欲有貪隨眠異故。由貪差別可類解餘。
T1562_.29.0603b03: 爲顯隨眠定不定界各成二故作如是説。然
T1562_.29.0603b04: 唯説貪界差別者。以多處説貪爲首故。謂諸
T1562_.29.0603b05: 建立煩惱教中。處處説貪以爲上首。如説九
T1562_.29.0603b06: 結三不善根五蓋。上分三業道縛業縁集等
T1562_.29.0603b07: 無量。契經以貪隨眠是生死本故。於諸處多
T1562_.29.0603b08: 説在初。既説最初分爲二種。由此類顯餘亦
T1562_.29.0603b09: 應然。然不可説瞋亦約界分二。由欲有貪顯
T1562_.29.0603b10: 餘差別。此非如慢等説上亦有故。由如是教
T1562_.29.0603b11: 已顯隨眠。隨其所應定散界別。佛餘處復約
T1562_.29.0603b12: 有貪異門。顯定界隨眠亦有差別。謂世尊説
T1562_.29.0603b13: 上分結中色無色貪別立爲二。由貪差別可
T1562_.29.0603b14: 類解餘。爲顯隨眠。於諸定界色無色異故作
T1562_.29.0603b15: 是説。然非上分結唯修所斷故。則唯修所斷
T1562_.29.0603b16: 有貪界。有別見所斷惑。與修所斷種類既同。
T1562_.29.0603b17: 必亦異故前總顯示見修所斷定散界別。今
T1562_.29.0603b18: 別顯示唯修所斷色無色殊。以無漏道如是
T1562_.29.0603b19: 斷故。謂色無色見所斷貪同一對治。修所斷
T1562_.29.0603b20: 各別對治。故於定界見所斷貪不顯界別。
T1562_.29.0603b21: 修所斷貪則顯界別。如是別引二經證貪有
T1562_.29.0603b22: 三界殊。顯餘亦別。今復總引一經爲證。如契
T1562_.29.0603b23: 經言。愛有三種。一欲愛。二色愛。三無色愛。
T1562_.29.0603b24: 由愛差別可類解餘。爲顯隨眠欲色無色界
T1562_.29.0603b25: 差別故作如是説。已擧聖教證諸隨眠界有
T1562_.29.0603b26: 差別理亦有異。謂有一類補特伽羅。於欲界
T1562_.29.0603b27: 法總得離繋非色無色。彼由斷此諸隨眠故
T1562_.29.0603b28: 不欲界生。此所斷隨眠應知欲界繋。色無色
T1562_.29.0603b29: 界類此應知。是故隨眠由聖教理。界定有異
T1562_.29.0603c01: 數成十六。已顯界別。行異云何。即六隨眠見
T1562_.29.0603c02: 由行異。世尊處處説見有五。有身見等如前
T1562_.29.0603c03: 已列。故六隨眠約行有異敷積成十如前已
T1562_.29.0603c04: *辨。行界合分成二十八。已顯行別。部異云
T1562_.29.0603c05: 何。部謂隨眠約別對治。謂有一類由見苦斷。
T1562_.29.0603c06: 有由見集滅道亦然。有由後時隨於一智數
T1562_.29.0603c07: 數修習増勝故斷。若異此者立四諦見及後
T1562_.29.0603c08: 果智則爲唐捐。然見道中於四聖諦必漸現
T1562_.29.0603c09: 觀如後當辯。如是五部決定差別。佛於經中
T1562_.29.0603c10: 自正顯示。如世尊言
T1562_.29.0603c11:     我昔與汝等 渉生死長途
T1562_.29.0603c12:     由不能如實 見四聖諦故
T1562_.29.0603c13:     若能見四諦 永斷諸有縛
T1562_.29.0603c14:     則生死都滅 便無後諸有
T1562_.29.0603c15: 此中若能見四諦者。顯斷見四諦所斷四無
T1562_.29.0603c16: 明。復言永斷諸有縛者。顯斷修道所斷無明。
T1562_.29.0603c17: 豈不此中有縛説愛。如何引證五部無明。此
T1562_.29.0603c18: 中無明不説成故。謂諸世間無有一物愛結
T1562_.29.0603c19: 所繋非無明者。但修所斷許有愛結有無明
T1562_.29.0603c20: 結豈更須成非不愚癡有愛生故。復有別證
T1562_.29.0603c21: 顯諸煩惱諸部差別。如契經言。於苦無智於
T1562_.29.0603c22: 集無智於滅無智於道無智。此中總收前際
T1562_.29.0603c23: 愚等。約四諦境立四無智。應知此處以無明
T1562_.29.0603c24: 聲顯一切隨眠。如縁起中*辯。故諸煩惱有部
T1562_.29.0603c25: 差別。然非無明有五部故。類顯餘惑皆有五
T1562_.29.0603c26: 部。以餘煩惱有遮説故。謂世尊説永斷見疑
T1562_.29.0603c27: 得預流果。由此爲證遮見及疑是修所斷。又
T1562_.29.0603c28: 經但説。斷往惡趣。貪瞋癡慢得預流果。故預
T1562_.29.0603c29: 流果無見及疑。有修所斷貪瞋癡慢。由此爲
T1562_.29.0604a01: 證知六隨眠約部不同成二十八。部行合分
T1562_.29.0604a02: 成三十六。部界合分成七十四。約部行界總
T1562_.29.0604a03: 分隨眠成九十八如前已*辨。故對法者隨佛
T1562_.29.0604a04: 聖教。推求正理分別隨眠。立九十八不可傾
T1562_.29.0604a05: 動。然彼朽昧上座復言。雖經非無所引名相。
T1562_.29.0604a06: 而曾無處説此隨眠。是見苦所斷乃至修所
T1562_.29.0604a07: 斷。今應徴詰入見道時。已見苦諦未見集等。
T1562_.29.0604a08: 爲有現起見所斷惑。而言未拔彼隨眠耶不
T1562_.29.0604a09: 爾何煩張戲論網。又如汝執煩惱相縁。不見
T1562_.29.0604a10: 所縁而得永斷。如是煩惱雖縁三諦。見苦諦
T1562_.29.0604a11: 時何妨頓斷。然有徴難。若見苦時便能頓斷
T1562_.29.0604a12: 見所斷惑。見後三諦應無用者。理亦不然。彼
T1562_.29.0604a13: 於此位。不求見集等。不欲斷隨眠。然由先智
T1562_.29.0604a14: 展轉引發。法爾次第見於集等。若不爾者。現
T1562_.29.0604a15: 觀中間求見等心應爲間雜。又曾無處佛説
T1562_.29.0604a16: 隨眠有九十八。若有應説佛有説處。我則信
T1562_.29.0604a17: 受上座如是徴詰隨眠。巨細推尋未爲切中。
T1562_.29.0604a18: 且先已*辨。佛於經中説諸隨眠見苦斷等。謂
T1562_.29.0604a19: 契經説。不見四諦久渉生死。見便都滅。如
T1562_.29.0604a20: 何可説佛曾無處。説有隨眠見苦斷等。又説
T1562_.29.0604a21: 於苦等有四無智。如何四無智唯見苦斷。故
T1562_.29.0604a22: 知定有五部隨眠。又彼詰言。已見苦諦未見
T1562_.29.0604a23: 集等。爲有現起見所斷惑。而言未拔彼隨眠
T1562_.29.0604a24: 者。此甚浮詞。未見苦時見苦斷惑亦不現起。
T1562_.29.0604a25: 應言已拔。則不應説見苦時斷。若未見苦既
T1562_.29.0604a26: 不能拔見苦所斷一切隨眠。餘亦應然。未見
T1562_.29.0604a27: 集等亦不能斷彼所斷得。能治彼得道未生
T1562_.29.0604a28: 故。或彼應*辯二差別因。何故隨眠等不現
T1562_.29.0604a29: 起。而一未拔餘已拔耶。故彼所詰有言無理。
T1562_.29.0604b01: 又言。如汝煩惱相縁不見所縁而得永斷。如
T1562_.29.0604b02: 是煩惱雖縁三諦。見苦諦時容頓斷者非我
T1562_.29.0604b03: 宗許。諸煩惱相縁皆不見所縁而得永斷。雖
T1562_.29.0604b04: 見滅道所斷惑中。有漏縁隨眠不見所縁斷。
T1562_.29.0604b05: 而彼煩惱依滅道生。明無漏縁諸煩惱起。是
T1562_.29.0604b06: 彼煩惱所長養故。義説亦名迷於滅道。故是
T1562_.29.0604b07: 縁彼道力所滅。非縁三諦所有隨眠。有苦等
T1562_.29.0604b08: 中計爲樂等。亦無明託迷苦惑生。寧見苦
T1562_.29.0604b09: 時彼便頓斷。故彼引此例彼不齊。又彼所言
T1562_.29.0604b10: 彼於此位。不求見集等。不欲斷隨眠。然由先
T1562_.29.0604b11: 智展轉引發。法爾次第見集等者。此亦無理。
T1562_.29.0604b12: 彼於此位亦不求見苦不欲斷隨眠。然由先
T1562_.29.0604b13: 時煖等位智。展轉引發法爾見苦。爾時應不
T1562_.29.0604b14: 斷見苦斷隨眠。此既斷隨眠見餘亦應爾。又
T1562_.29.0604b15: 非我等説現觀時。起加行心求見求斷。然我
T1562_.29.0604b16: 亦説現觀位中。於見集等離別加行。但由先
T1562_.29.0604b17: 智展轉引發法爾次第見於集等。即於見時
T1562_.29.0604b18: 有斷有證。深成有用非類汝宗。若謂定無
T1562_.29.0604b19: 見餘三諦所斷煩惱。則見集等習彼境智應
T1562_.29.0604b20: 全無用。大師説此豈不唐捐。法爾自應能見
T1562_.29.0604b21: 集等。佛但應説習見苦智。又四聖諦其相不
T1562_.29.0604b22: 同。如何解餘諦斷迷餘諦惑。故非見苦頓
T1562_.29.0604b23: 斷隨眠。又彼所説曾無有處。佛説隨眠有
T1562_.29.0604b24: 九十八。若有應説佛有説處我則信者。此
T1562_.29.0604b25: 亦不然。我不見汝曹有信佛教相。以我先
T1562_.29.0604b26: 據聖教正理。建立隨眠有九十八。汝等都無
T1562_.29.0604b27: 信受心故。又復汝等具吉祥倫。今時何從
T1562_.29.0604b28: 逮殊勝智。知曾無處佛説隨眠。行部界殊有
T1562_.29.0604b29: 九十八。傳聞増一阿笈摩中從一法増乃至
T1562_.29.0604c01: 百法。佛滅度後此土有情。内慧念命日日損
T1562_.29.0604c02: 減。外藥草等味勢熟徳漸漸衰退功能尠少。
T1562_.29.0604c03: 人多爲惡事業牽纒。豈能具持如來聖教。故
T1562_.29.0604c04: 今増一阿笈摩中。唯從一増至十法在。於中
T1562_.29.0604c05: 猶有多分零落。況於過十能有受持。故知經
T1562_.29.0604c06: 中説隨眠處。定有具説九十八文。如是傳聞
T1562_.29.0604c07: 理必應爾。故佛於彼十應經中説甚深經漸
T1562_.29.0604c08: 當隱沒乃至最後隱沒無餘又自古來諸聖造
T1562_.29.0604c09: 論。處處皆説有九十八隨眠。兼有明文釋有
T1562_.29.0604c10: 理趣。故知根本阿笈摩中。定有誠文標此名
T1562_.29.0604c11: 數。今更略引諸阿笈摩。證多契經今已隱沒。
T1562_.29.0604c12: 如佛於彼婆拕梨經告婆拕梨。我於往昔
T1562_.29.0604c13: 爲苾芻衆。宣説少年賢良馬法。爾時汝類於
T1562_.29.0604c14: 此法門少不實有。彼經今者已沒不現。又佛
T1562_.29.0604c15: 於彼苦蘊經中。爲釋種大名説。我於往昔一
T1562_.29.0604c16: 時住在王舍大城遊廣脇山。見諸離繋皆高
T1562_.29.0604c17: 擧手。自苦求常。便告之言。乃至廣説。彼經
T1562_.29.0604c18: 今者已沒不現。又彼慶喜大空經中作如是
T1562_.29.0604c19: 言。我於往昔佛一時住釋種大城。居彼所營
T1562_.29.0604c20: 大客館内。時告我曰。汝阿難陀。我所住空汝
T1562_.29.0604c21: 欲知不。我便請問。佛爲我説。我尋解佛所
T1562_.29.0604c22: 説義趣。彼經今者亦已隱沒。又佛於彼鄔
T1562_.29.0604c23: 陀夷經作如是言。我於往昔説有四受更代
T1562_.29.0604c24: 現前。彼經今時亦已隱沒。又薄伽梵於他經
T1562_.29.0604c25: 中作如是言。我於往昔一時住在王舍大城
T1562_.29.0604c26: 遊於山谷。時有衆多出家外道。來至我所請
T1562_.29.0604c27: 問我義。乃至廣説。彼經今者亦沒不現。又
T1562_.29.0604c28: 佛於彼出愛王經告言。大王。我憶往昔曾作
T1562_.29.0604c29: 是説。非去來今有諸沙門婆羅門等。於一切
T1562_.29.0605a01: 法頓見頓知。能頓見知無有是處。彼經今者
T1562_.29.0605a02: 亦已隱沒。又雨相外道於瞿博迦經作如是
T1562_.29.0605a03: 言。我憶往昔曾見釋氏喬答摩尊。住那地迦
T1562_.29.0605a04: 城郡市迦林内。讃靜慮等一切法門。彼經今
T1562_.29.0605a05: 時亦沒不現。又彼慶喜於滿經中言。我幼時
T1562_.29.0605a06: 見滿慈子。爲衆廣説甚深法門。彼經今時亦
T1562_.29.0605a07: 已隱沒。又佛於彼藍薄迦經作如是言。我於
T1562_.29.0605a08: 往昔一時曾告五苾芻言。我未出家恒樂觀
T1562_.29.0605a09: 察居家迫迮多諸過患。應速厭離。乃至廣説。
T1562_.29.0605a10: 彼經今者亦沒不現。又彼聖者護國經中。彼
T1562_.29.0605a11: 言。大王。有四厭道。唯薄伽梵正見正知。雖諸
T1562_.29.0605a12: 如來應正等覺曾廣宣説。而諸世間不能精
T1562_.29.0605a13: 勤修厭離行。當知定是竭愛馱娑。彼經今時
T1562_.29.0605a14: 亦已隱沒。又給孤獨於趣經中言。我曾於薄
T1562_.29.0605a15: 伽梵所親聞親受如是法門。若有有情施園
T1562_.29.0605a16: 林等。由此因力身壞命終。生於天中受妙快
T1562_.29.0605a17: 樂。廣説乃至。法施爲因。彼經今時亦沒不現。
T1562_.29.0605a18: 又彼慶喜涅槃經中白無滅言。我曾佛所親
T1562_.29.0605a19: 聞親受如是法門。佛世尊依無動寂靜第四
T1562_.29.0605a20: 靜慮明眼涅槃。彼經今時亦已隱沒。有如是
T1562_.29.0605a21: 等無量契經。皆於今時隱沒不現。本所結集
T1562_.29.0605a22: 多分凋零。上座何容輒作是説。佛曾無處説
T1562_.29.0605a23: 九十八隨眠。已*辯隨眠差別理趣。本所説義
T1562_.29.0605a24: 今次應*辯。前説八十八見所斷等。此見修
T1562_.29.0605a25: 所斷爲定爾耶。不爾。云何。頌曰
T1562_.29.0605a26:     忍所害隨眠 有頂唯見斷
T1562_.29.0605a27:     餘通見修斷 智所害唯修
T1562_.29.0605a28: 論曰。於忍所害諸隨眠中。有頂地攝唯見所
T1562_.29.0605a29: 斷。唯類智忍方能斷故。餘八地攝通見修斷。
T1562_.29.0605b01: 謂聖者斷唯見非修。法類智忍如應斷故。若
T1562_.29.0605b02: 異生斷唯修非見。數習世俗智所斷故。智所
T1562_.29.0605b03: 害諸隨眠。一切地攝唯修所斷。以諸聖者及
T1562_.29.0605b04: 諸異生。如其所應皆由數習無漏世俗智所
T1562_.29.0605b05: 斷故。頌言餘通見修斷者。此言不説義准可
T1562_.29.0605b06: 知。云何可知。由前後故。謂前別説忍所害
T1562_.29.0605b07: 隨眠有頂唯見斷。後復總説智所害唯修。餘
T1562_.29.0605b08: 准知故。令義顯故正説無失。有餘師説。
T1562_.29.0605b09: 外道諸仙不能伏斷見所斷惑。如大分別諸
T1562_.29.0605b10: 業契經。説離欲貪諸外道類。有縁欲界邪見
T1562_.29.0605b11: 現行。及梵網經亦説彼類。有縁欲界諸見現
T1562_.29.0605b12: 行。謂於前際分別論者有執全常。有執一分。
T1562_.29.0605b13: 有執諸法無因生等。非色界惑縁欲界生。於
T1562_.29.0605b14: 欲界境已離貪故。定是欲界諸見未斷。此説
T1562_.29.0605b15: 不然。見修所斷皆能連續欲界生故。雖斷一
T1562_.29.0605b16: 分餘分亦應續自界生如預流等。然諸外道
T1562_.29.0605b17: 亦有乃至生有頂天。彼有欲界煩惱現行必
T1562_.29.0605b18: 不應理。又有何理彼諸外仙。由斷修惑名離
T1562_.29.0605b19: 欲者。非由不斷見所斷惑亦説名爲不離欲
T1562_.29.0605b20: 者。又先因釋能安隱經。已顯如斯所説理趣。
T1562_.29.0605b21: 故彼所引二種契經。與理相違成不了義。毘
T1562_.29.0605b22: 婆沙者釋彼經言。彼起見時從離欲暫退。猶
T1562_.29.0605b23: 如天授暫退已還得。若唯二十八定見所斷。
T1562_.29.0605b24: 何縁處處經説八十八耶。彼文遍依次第者
T1562_.29.0605b25: 説。此據盡理故不相違。又彼意明聖道用勝。
T1562_.29.0605b26: 又設先離下八地貪。要由見道起無漏得。得
T1562_.29.0605b27: 彼擇滅故説無過。見修所斷異相云何。若由
T1562_.29.0605b28: 唯見慧所斷惑名見所斷。若由見智慧所斷
T1562_.29.0605b29: 惑名修所斷。如是若由一品頓斷。若由九品
T1562_.29.0605c01: 漸漸而斷。若聖斷已畢竟不退。若聖斷已或
T1562_.29.0605c02: 退不退。若斷容證四三二果。若斷容證三二
T1562_.29.0605c03: 一果。若聖斷時彼非擇滅。必定應在擇滅前
T1562_.29.0605c04: 證。若前或後或倶時證。如是等類異相衆
T1562_.29.0605c05:
T1562_.29.0605c06: *説一切有部順正理論*卷第四十六
T1562_.29.0605c07:
T1562_.29.0605c08:
T1562_.29.0605c09:
T1562_.29.0605c10:
T1562_.29.0605c11: 阿毘達磨順正理論卷第四十七
T1562_.29.0605c12:   尊者衆賢造
T1562_.29.0605c13:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0605c14:   *辯隨眠品第五之三
T1562_.29.0605c15: 如前所辯六隨眠中。由行有殊見分爲五。名
T1562_.29.0605c16: 先已列。自體如何。頌曰
T1562_.29.0605c17:     我我所斷常 撥無劣謂勝
T1562_.29.0605c18:     非因道妄謂 是五見自體
T1562_.29.0605c19: 論曰。由因教力有諸愚夫。五取蘊中執我我
T1562_.29.0605c20: 所。此見名爲薩迦耶見。有故名薩。聚謂迦
T1562_.29.0605c21: 耶。即是和合積聚爲義。迦耶即薩名薩迦耶。
T1562_.29.0605c22: 即是實有非一爲義。此見執我。然我實無。勿
T1562_.29.0605c23: 無所縁而起此見。故於見境立以有聲。復恐
T1562_.29.0605c24: 因斯執有是我。爲遮彼執復立身聲。謂執我
T1562_.29.0605c25: 者於一相續。或多相續計有一我。此皆非身。
T1562_.29.0605c26: 身非一故。由如是見縁薩迦耶。故説名爲薩
T1562_.29.0605c27: 迦耶見。即是唯縁五取蘊義。如契經説。苾芻
T1562_.29.0605c28: 當知世間沙門。婆羅門等諸有執我等。隨觀
T1562_.29.0605c29: 見一切。唯於五取蘊起。由此但於我我所見。
T1562_.29.0606a01: 世尊標別薩迦耶名。勿以我無許智縁無境。
T1562_.29.0606a02: 或智縁有執我體非無。不爾則應縁有漏見
T1562_.29.0606a03: 無不建立薩迦耶名。經主此中作如是釋。壞
T1562_.29.0606a04: 故名薩。聚謂迦耶。即是無常和合蘊義。迦耶
T1562_.29.0606a05: 即薩名薩迦耶。此薩迦耶即五取蘊。爲遮常
T1562_.29.0606a06: 一想故立此名。要此想爲先方執我故。若爾
T1562_.29.0606a07: 何用標以薩聲。但迦耶聲足遮常故。則應但
T1562_.29.0606a08: 立迦耶見名。無法是常而可聚集。何用身上
T1562_.29.0606a09: 標以壞聲。即於所執我我所事。執斷執常名
T1562_.29.0606a10: 邊執見。以妄執取斷常邊故。於實有體苦等
T1562_.29.0606a11: 諦中。起見撥無名爲邪見。五種妄見皆顛倒
T1562_.29.0606a12: 轉。並應名邪。而但撥無名邪見者。以過甚
T1562_.29.0606a13: 故。如説臭酥惡執惡等此唯損減餘増益
T1562_.29.0606a14: 故。於劣謂勝名爲見取。有漏名劣。聖所斷故。
T1562_.29.0606a15: 執劣爲勝總名見取。理實應立見等取名。略
T1562_.29.0606a16: 去等言但名見取。或見勝故但擧見名。以見
T1562_.29.0606a17: 爲初取餘法故。於非因道謂因道見。一切總
T1562_.29.0606a18: 説名戒禁取。謂大自在時性。或餘實非苦因
T1562_.29.0606a19: 妄起因執。道有二種。一増上生道。二決定
T1562_.29.0606a20: 勝道。投水火等種種邪行。非生天因妄執爲
T1562_.29.0606a21: 因名第一道。唯受持戒禁性士夫智等。非解
T1562_.29.0606a22: 脱因妄執爲因。名第二道。如前際等或戒禁
T1562_.29.0606a23: 勝。是故但立戒禁取名。應知五見自體如是。
T1562_.29.0606a24: 若於自在等非因計因。如是戒禁取迷於因
T1562_.29.0606a25: 義。此見何故非見集斷。頌曰
T1562_.29.0606a26:     於大自在等 非因妄執因
T1562_.29.0606a27:     從常我倒生 故唯見苦斷
T1562_.29.0606a28: 論曰。於自在等非因計因。彼必不能觀察深
T1562_.29.0606a29: 理。但於自在等諸蘊麁果義。妄謂是常一我
T1562_.29.0606b01: 作者。此爲上首方執爲因。是故此執見苦所
T1562_.29.0606b02: 斷。謂執我者是有身見。於苦果義妄執爲我。
T1562_.29.0606b03: 故現觀苦我見即除。無我智生非於後位。若
T1562_.29.0606b04: 有身見見集等斷。於相續中我見隨故。則無
T1562_.29.0606b05: 我智應不得生。以見唯法時我見則滅故。無
T1562_.29.0606b06: 我智起我見已除。然有身見於自在等相續
T1562_.29.0606b07: 法中計一我已。次即於彼相續法上。起邊執
T1562_.29.0606b08: 見計度爲常。由此應知於自在等法。常我二
T1562_.29.0606b09: 執唯見苦所斷。故有頌言
T1562_.29.0606b10:     未如實見苦 便見彼爲我
T1562_.29.0606b11:     若如實見苦 則不見爲我
T1562_.29.0606b12: 由此已顯滅邊執見。以無我論宗斷見是正
T1562_.29.0606b13: 見攝。執有我論者斷見是邊執見。故知二見
T1562_.29.0606b14: 倶見苦斷。以無常等諸無漏行見苦諦時二
T1562_.29.0606b15: 見既滅。於自在等非因計因。隨二見生亦倶
T1562_.29.0606b16: 時滅。故説計因執唯見苦所斷。然於非道計
T1562_.29.0606b17: 爲道中。若違見道強則見道所斷。豈不如計
T1562_.29.0606b18: 自在等爲因。執苦爲因。唯許見苦斷非見集
T1562_.29.0606b19: 斷。如是亦應於非道計道執苦爲道。唯許見
T1562_.29.0606b20: 苦斷非見道斷。此難不然以於苦諦見爲無
T1562_.29.0606b21: 常等非彼對治故。謂若有執自在等爲因。必
T1562_.29.0606b22: 先計爲無始無終等故。此因執唯見苦斷。以
T1562_.29.0606b23: 無常等想治常等想故非見苦諦。無常等時。
T1562_.29.0606b24: 能治非道計爲道執。故彼道執非見苦斷。由
T1562_.29.0606b25: 此亦遮見集所斷。由見因等非彼治故。謂非
T1562_.29.0606b26: 於集見因等時能治非道計爲道執。要於道
T1562_.29.0606b27: 諦見道等時。方能治彼非道道執故。彼道執
T1562_.29.0606b28: 應見道斷。若爾如是非道道執。理必應通見
T1562_.29.0606b29: 集滅斷。謂如邪見撥無眞道。後即計此能得
T1562_.29.0606c01: 清淨。此戒禁取許見道斷。如是邪見撥無集
T1562_.29.0606c02: 滅。後亦計爲能得清淨。彼二戒禁取應見集
T1562_.29.0606c03: 滅斷。此難不然。體不成故。謂戒禁取其體有
T1562_.29.0606c04: 二。一非因計因。二非道計道。若有計彼謗集
T1562_.29.0606c05: 邪見能得清淨。豈不此見無斷集用則不應
T1562_.29.0606c06: 生。以都無心信有因故。又苦與集無別物故。
T1562_.29.0606c07: 自在等蘊亦應被撥。若有計彼謗滅邪見能
T1562_.29.0606c08: 得清淨。豈不此見無證滅用則不應生。如何
T1562_.29.0606c09: 撥無滅諦見後計滅方便非不唐捐。如是不
T1562_.29.0606c10: 成戒禁取體而言應有。故彼非難。如何非
T1562_.29.0606c11: 難。見道所斷戒禁取體亦應不成。以於撥無
T1562_.29.0606c12: 道諦見後即計有道應不成故。謂縁道諦邪
T1562_.29.0606c13: 見或疑。若撥若疑無解脱道。如何即執此能
T1562_.29.0606c14: 得永清淨。此戒禁取體非不成。以許有於
T1562_.29.0606c15: 謗道邪見執爲能證永清淨道。由彼計爲如
T1562_.29.0606c16: 理解故。謂彼先以餘解脱道蘊在心中。後執
T1562_.29.0606c17: 非謗眞道邪見爲如理覺。言如理者。彼謂撥
T1562_.29.0606c18: 疑眞解脱道是不顛倒。以如理故執爲淨因。
T1562_.29.0606c19: 由此得成戒禁取體。彼心所蘊餘解脱道非
T1562_.29.0606c20: 見道所斷。戒禁取所縁以彼唯縁自部法故。
T1562_.29.0606c21: 道有多類於理無失。由此經主所作是言。若
T1562_.29.0606c22: 彼撥無眞解脱道。妄執別有餘清淨因。是則
T1562_.29.0606c23: 執餘能得清淨非邪見等。此縁見道所斷諸
T1562_.29.0606c24: 法理亦不成。彼全未詳對法宗義。若爾見滅
T1562_.29.0606c25: 諦所斷戒禁取。體亦應成。與道同故。謂有先
T1562_.29.0606c26: 以餘解脱處蘊在心中後執謗眞解脱邪見爲
T1562_.29.0606c27: 如理覺。以如理故執爲淨因。如前應成戒禁
T1562_.29.0606c28: 取體。無如是理。總計解脱是常是寂執謗
T1562_.29.0606c29: 彼心爲清淨因。理不成故。如*計涅槃體實非
T1562_.29.0607a01: 實。謂若希求解脱方便。彼應必定*計有解
T1562_.29.0607a02: 脱。諸*計解脱決定有者。必應許彼體是常
T1562_.29.0607a03: 寂。若不許爾不應希求。如正法中於涅槃體。
T1562_.29.0607a04: 雖有謂實謂非實異。而同許彼是常是寂故。
T1562_.29.0607a05: 於非撥倶見爲過如是。若有以餘解脱蘊在
T1562_.29.0607a06: 心中。彼必總*計涅槃常寂。由此不執謗解
T1562_.29.0607a07: 脱見爲如理解。故見滅所斷戒禁取定無。又
T1562_.29.0607a08: 如天授。雖總許有常寂涅槃。而離八支別計
T1562_.29.0607a09: 五法爲解脱道。外道所計理亦應然。是故有
T1562_.29.0607a10: 於八支聖道能謗邪見。謂如理覺無於謗滅。
T1562_.29.0607a11: 謂如理解以戒禁等自體行相與聖道殊。無
T1562_.29.0607a12: 謂涅槃常寂體相。有差別者。是故無滅與道
T1562_.29.0607a13: 同義。有餘師言。有執於道謂非道邪見爲道
T1562_.29.0607a14: 戒禁取。不言此是彼滅道故。設執於滅謂非
T1562_.29.0607a15: 滅邪見。言此是道戒禁取不成。謂執此爲所
T1562_.29.0607a16: 撥滅道定不應理。適撥無故。若執此爲餘涅
T1562_.29.0607a17: 槃道。則應一體有二解能。見此是彼得方便
T1562_.29.0607a18: 故。又無見滅所斷諸法。用餘部法爲所縁義。
T1562_.29.0607a19: 然彼外道必應計度餘苦差別爲解脱故。今
T1562_.29.0607a20: 應思擇非道計道。謂執戒禁爲解脱因。或執
T1562_.29.0607a21: 我見能證解脱。此爲見苦斷。爲見道斷耶。若
T1562_.29.0607a22: 執二倶見苦斷者。則見道斷畢竟應無。或應
T1562_.29.0607a23: 説別因等。非道計道何縁此二見苦所斷。所
T1562_.29.0607a24: 餘乃是見道斷耶。若執二倶見道斷者。應説
T1562_.29.0607a25: 何故見道斷耶。非見道時能了彼境。或了彼
T1562_.29.0607a26: 自體。或斷彼所縁。或應遍知建立理壞。謂
T1562_.29.0607a27: 若見道所斷隨眠。能縁見苦所斷爲境。誰遮
T1562_.29.0607a28: 遍知建立壞失。如現觀位苦智已生集智未
T1562_.29.0607a29: 生。見苦所斷猶爲見集所斷縁縛。雖已永斷
T1562_.29.0607b01: 未立遍知。如是乃至滅智已生道智未生。見
T1562_.29.0607b02: 苦所斷猶爲見道所斷縁縛。亦應雖斷未立
T1562_.29.0607b03: 遍知。然非所許應辯理趣。我宗説二倶見
T1562_.29.0607b04: 苦斷。如本論言有諸外道起如是見立如是
T1562_.29.0607b05: 論。若有士夫補特伽羅。受持牛戒鹿戒狗
T1562_.29.0607b06: 戒。便得清淨解脱出離。永超衆苦樂至超苦
T1562_.29.0607b07: 樂處。如是等類非因執因。一切應知是戒禁
T1562_.29.0607b08: 取見苦所斷如彼廣説。此復何因見苦所斷。
T1562_.29.0607b09: 唯見苦所斷縁牛戒等故。但計麁果爲彼因
T1562_.29.0607b10: 故。由此己遮經主所難。迷苦諦故有太過失。
T1562_.29.0607b11: 縁有漏惑皆迷苦故。以非一切縁有漏惑皆
T1562_.29.0607b12: 以果苦爲所縁故。如何得有太過失耶。非許
T1562_.29.0607b13: 二倶見苦所斷。見道所斷便畢竟無。非道計
T1562_.29.0607b14: 道有二類故。一縁戒禁等。二縁親迷道。縁
T1562_.29.0607b15: 戒禁等違悟道信。力不如縁親迷道者。縁戒
T1562_.29.0607b16: 禁等者。行相極麁故。不遠隨逐故。意樂不堅
T1562_.29.0607b17: 故。少設劬勞即便斷滅。縁親迷道與此相違。
T1562_.29.0607b18: 由此應知非道計道。諸戒禁取有二類別。一
T1562_.29.0607b19: 見苦斷。二見道斷。如前所説常我倒生。爲但
T1562_.29.0607b20: 有斯二種顛倒。不爾。顛倒總有四種。一於
T1562_.29.0607b21: 無常執常顛倒。二於諸苦執樂顛倒。三於不
T1562_.29.0607b22: 淨執淨顛倒。四於無我執我顛倒。如是四倒
T1562_.29.0607b23: 其體云何。頌曰
T1562_.29.0607b24:     四顛倒自體 謂從於三見
T1562_.29.0607b25:     唯倒推増故 想心隨見力
T1562_.29.0607b26: 論曰。從於三見立四倒體。謂邊見中唯取常
T1562_.29.0607b27: 見以爲常倒。諸見取中取計樂淨爲樂淨倒。
T1562_.29.0607b28: 有身見中唯取我見以爲我倒。如是所説是
T1562_.29.0607b29: 一師宗。然毘婆沙決定義者。約部分別十
T1562_.29.0607c01: 二見中。唯二見半是顛倒體。謂有身見苦見
T1562_.29.0607c02: 取全。邊執見中取計常分。斷常二見行相互
T1562_.29.0607c03: 違。故可説言二體各別。諸計我論者。即執
T1562_.29.0607c04: 我於彼有自在力是我所見。此即我見由二
T1562_.29.0607c05: 門轉。豈不諸煩惱皆顛倒轉。故應皆是倒非
T1562_.29.0607c06: 唯四種。不爾建立倒相異故。何謂倒相。謂
T1562_.29.0607c07: 具三因。何謂三因。一向倒故。推度性故。妄
T1562_.29.0607c08: 増益故。増聲亦顯體増勝故。非餘煩惱具
T1562_.29.0607c09: 此三因。謂戒禁取非一向倒所計。容有能
T1562_.29.0607c10: 離欲染等故。少分別時得清淨故。斷見邪
T1562_.29.0607c11: 見非妄増益。於壞事門此二轉故。餘部見取
T1562_.29.0607c12: 非増勝故。所餘煩惱非推度故。由此顛倒唯
T1562_.29.0607c13: 四非餘。豈不經中説諸顛倒總有十二。如契
T1562_.29.0607c14: 經言。於無常計常有想心見倒。於苦不淨無
T1562_.29.0607c15: 我亦然。不爾想心非推度故。隨見倒力亦立
T1562_.29.0607c16: 倒名。與見相應。行相同故。然非受等亦如想
T1562_.29.0607c17: 心。可立倒名。有別因故。謂於無常等起常
T1562_.29.0607c18: 等見時。必由境中取常等相。能取相者是想
T1562_.29.0607c19: 非餘。故立倒名非於受等。又治倒慧亦立想
T1562_.29.0607c20: 名。謂無常等行中。説爲無常等想。由慧與想
T1562_.29.0607c21: 近相資故。相從立名。受等不爾。由所依力
T1562_.29.0607c22: 有倒推増。取境相成故心名倒。如契經説。心
T1562_.29.0607c23: 引世間於惑瀑流處處漂溺。毘婆沙説。唯想
T1562_.29.0607c24: 與心可立倒名。世極成故。謂心想倒世間極
T1562_.29.0607c25: 成。受等不然。故經不説。由此心想隨見倒力
T1562_.29.0607c26: 立顛倒名非於受等。上座於此言以何縁。顛
T1562_.29.0607c27: 倒唯三不増不減。唯有爾所應成倒故。謂此
T1562_.29.0607c28: 三倒。想倒攝想。心倒攝識。見倒攝行。不可
T1562_.29.0607c29: 説受亦倒所攝。觸爲因生如應領故。豈不
T1562_.29.0608a01: 行蘊更有所餘作意等法彼何非倒。不爾但
T1562_.29.0608a02: 由彼顛倒故。令心想見成顛倒體。故契經
T1562_.29.0608a03: 言。所有無量惡不善法。一切皆由非理作意
T1562_.29.0608a04: 爲根本起。廣説乃至。一切皆是作意所生觸
T1562_.29.0608a05: 爲其集。由此證知想心見倒。皆非理作意無
T1562_.29.0608a06: 明觸所生。由彼倒故此成倒體。今觀彼説前
T1562_.29.0608a07: 後相違。由是定知非契經義。若想心見由從
T1562_.29.0608a08: 非理作意等生。彼顛倒故此成倒體。受亦非
T1562_.29.0608a09: 理作意等生何縁非倒。若受從倒作意等生
T1562_.29.0608a10: 非顛倒者。想心見三應非倒體。無別因故。又
T1562_.29.0608a11: 言不可受亦倒。攝觸爲因生如應領故。豈不
T1562_.29.0608a12: 想倒亦應不成。觸爲因生如應想故。由説想
T1562_.29.0608a13: 等倒無明觸所生。豈不觸爲因如應領。故彌
T1562_.29.0608a14: 能證受體是顛倒攝。受亦無明觸所生故。由
T1562_.29.0608a15: 此彼説唯有爾所應成倒故。倒唯有三不増
T1562_.29.0608a16: 減者。言成無義。又若非理作意力故。想等成
T1562_.29.0608a17: 倒非理作意。亦應是倒然曾不説。故彼所
T1562_.29.0608a18: 言從自執起。或雖許彼體是顛倒。而不説爲
T1562_.29.0608a19: 顛倒體者。則應想等亦不説倒。是則違害經
T1562_.29.0608a20: 説倒名。若謂如仁有別因故。雖由見力諸心
T1562_.29.0608a21: 心所皆有倒義。而經但説想心倒名。非餘受
T1562_.29.0608a22: 等。我宗亦爾。即由此因。是故定無想等非倒。
T1562_.29.0608a23: 或餘是倒違經過失。此亦非理。不相似故。謂
T1562_.29.0608a24: 如我宗由見勢力。雖心心所皆有倒義。由別
T1562_.29.0608a25: 因故唯於想心立顛倒名。非於受等。然所由
T1562_.29.0608a26: 見正立倒名。如是汝宗由作意力。令心心所
T1562_.29.0608a27: 皆有倒義。所由作意應立倒名。又如我宗想
T1562_.29.0608a28: 等體非倒。但由見力假立以倒名。眞實倒名
T1562_.29.0608a29: 目所由見。汝宗應亦爾。由作意力。想等實非
T1562_.29.0608b01: 倒假立倒名。則眞實倒名目所由作意。不
T1562_.29.0608b02: 應由非倒諸法勢力。令餘非倒法得倒名故。
T1562_.29.0608b03: 又何不許由想勢力。能令作意成顛倒體。要
T1562_.29.0608b04: 由妄想取相勢力。方起倶生非理作意。故契
T1562_.29.0608b05: 經説。由取相勢力能令貪等惡不善法生。又
T1562_.29.0608b06: 契經言。由想亂倒故心焦熱。不言心熱由於
T1562_.29.0608b07: 非理作意故生。又理應由勝倒法力。令想心
T1562_.29.0608b08: 體亦名顛倒理非作意倒勝想等。如何但言
T1562_.29.0608b09: 由作意力想等成倒非想等力。能令作意成
T1562_.29.0608b10: 顛倒耶。故彼所言唯憑自執。又經亦説欲爲
T1562_.29.0608b11: 法本。或説煩惱無明爲根。如何不言由彼勢
T1562_.29.0608b12: 力。能令想等亦成顛倒。但説顛倒由作意成。
T1562_.29.0608b13: 是故應知依對法理。立顛倒體最爲殊勝。如
T1562_.29.0608b14: 是諸倒何所斷耶。正理論者言。唯見苦所
T1562_.29.0608b15: 斷。以常顛倒等唯於苦轉故。了無常等覺唯
T1562_.29.0608b16: 縁苦生。故不應後見集滅道時。方捨常樂我
T1562_.29.0608b17: 淨見故。若爾便違經論正理。且違經者。謂契
T1562_.29.0608b18: 經言。若有多聞諸聖弟子。於苦聖諦如實見
T1562_.29.0608b19: 知。如是於集滅道聖諦如實見知。當於爾時
T1562_.29.0608b20: 彼聖弟子。無常計常想心見倒皆已永斷。乃
T1562_.29.0608b21: 至廣説。若諸顛倒唯見苦斷。經不應説。如
T1562_.29.0608b22: 實見知集等諦時皆已永斷。又契經説。若聞
T1562_.29.0608b23: 如來説苦集滅道四聖諦法已。便能永斷常
T1562_.29.0608b24: 等四倒。非諸顛倒唯見苦斷。佛爲斷彼可
T1562_.29.0608b25: 説餘三見集等覺非彼治故。又慶喜告*辯自
T1562_.29.0608b26: 在言
T1562_.29.0608b27:     由有想亂倒 故汝心焦熱
T1562_.29.0608b28:     遠離彼想已 貪息心便
T1562_.29.0608b29: 言違論者。如本論言。此四顛倒諸預流者。幾
T1562_.29.0608c01: 種已斷幾未斷耶。應作是言。一切已斷。若
T1562_.29.0608c02: 四顛倒唯見苦斷。則隨信法行亦有已斷者。
T1562_.29.0608c03: 何故唯説預流已斷。違正理者。未離欲聖若
T1562_.29.0608c04: 離樂淨想。如何起欲貪。我宗於三皆無違
T1562_.29.0608c05: 害。且我今見初經義者。若聖弟子於四聖諦
T1562_.29.0608c06: 得現觀時。無始時來所集四倒皆已永斷。不
T1562_.29.0608c07: 可由此便證四倒。一一皆由見四諦斷。前已
T1562_.29.0608c08: 成立身邊二見。唯見苦斷常我倒體。即是身
T1562_.29.0608c09: 邊二見所攝。如何見集等斷常我倒耶。然此
T1562_.29.0608c10: 經中於具見諦説已永斷。何所相違。於第二
T1562_.29.0608c11: 經無違害者。非薄伽梵説四諦法唯爲斷。斯
T1562_.29.0608c12: 四種顛倒總爲畢竟靜息衆苦。然有聞已隨
T1562_.29.0608c13: 對治力永斷四倒。何所相違。理實應然。故
T1562_.29.0608c14: 彼經説
T1562_.29.0608c15:     佛説此法時 爲永寂衆苦
T1562_.29.0608c16:     有聞已知實 無常樂我淨
T1562_.29.0608c17: 非四顛倒總攝衆苦。故知彼經義如我釋。又
T1562_.29.0608c18: 彼經説。若諸有情爲此四種想心見倒亂倒
T1562_.29.0608c19: 其心。彼心便於彼彼迷亂。乃至廣説。此中可
T1562_.29.0608c20: 説由想見倒亂倒其心。心相應故。如何心倒
T1562_.29.0608c21: 能亂倒心。是故彼經應觀密意。不可如説執
T1562_.29.0608c22: 爲定依所引伽他。於對法理亦無違害。所以
T1562_.29.0608c23: 者何。非我等言欲貪映蔽想無亂倒。但作是
T1562_.29.0608c24: 言。非諸亂倒皆名顛倒。所以然者。見倒倶行
T1562_.29.0608c25: 亂倒想心方名倒故。若諸亂倒皆成倒者。則
T1562_.29.0608c26: 諸煩惱皆應成倒。諸阿羅漢遊衢路時。想亂
T1562_.29.0608c27: 倒力心便迷謬。或想亂倒見繩謂蛇。故亂倒
T1562_.29.0608c28: 中少分立倒。以要最勝方立倒名。最勝因縁
T1562_.29.0608c29: 如先已*辯。故有染想學位現行。非得倒名。
T1562_.29.0609a01: 何所違害。又經不説彼*辯自在。定居學位
T1562_.29.0609a02: 爲證不成。論説預流已斷倒者。爲除疑故作
T1562_.29.0609a03: 如是言。勿諸世間見預流者。以花嚴體用香
T1562_.29.0609a04: 熏衣。貯畜珍財耽婬嗜味便疑顛倒仍未全
T1562_.29.0609a05: 除。無知覆心故爲此事。爲除如是世間所疑。
T1562_.29.0609a06: 故説預流諸倒已斷。或預流者已斷無別。隨
T1562_.29.0609a07: 信法行有斷未斷。顯定已斷故説預流。正理
T1562_.29.0609a08: 無違如伽他釋。或太過失。謂何不言諸聖猶
T1562_.29.0609a09: 應我想現起。非於女等及於自身離有情想
T1562_.29.0609a10: 心有起欲貪故。不應許聖有我想心。於唯有
T1562_.29.0609a11: 法智已生故。由此顛倒唯見苦斷。分別論者
T1562_.29.0609a12: 作如是言。常我各三樂淨見倒。如是八倒唯
T1562_.29.0609a13: 見所斷。四通見修斷。謂樂淨想心。破此如前
T1562_.29.0609a14: 釋伽陀理。故彼所説唯憑妄計。彼上座言。
T1562_.29.0609a15: 諸預流者。見倒已全斷。心想倒有餘。非於無
T1562_.29.0609a16: 常樂我淨想不忘失者煩惱可行。故安隱經
T1562_.29.0609a17: 作如是説。聖者安隱作如是言。我色等中不
T1562_.29.0609a18: 隨執我。然於如是五取蘊中。有我慢愛隨眠
T1562_.29.0609a19: 未斷。故知聖者有我想心。常樂淨三准亦
T1562_.29.0609a20: 定有。上座此説違自意趣。違經違理不可
T1562_.29.0609a21: 信依。言彼説違自意趣者。且彼自釋倒經起
T1562_.29.0609a22: 因言。爲有愚流轉還滅次第理者。欲令於彼
T1562_.29.0609a23: 解無顛倒。故説此經非善遍知四聖諦理。於
T1562_.29.0609a24: 諸生死已作分齊。諸煩惱障極少爲餘。將得
T1562_.29.0609a25: 涅槃如臨至掌。具如是徳補特伽羅。可有愚
T1562_.29.0609a26: 於流轉還滅次第理趣。起顛倒者聖智照明
T1562_.29.0609a27: 在身中故。又彼自*辯諸倒體中。問言見倒
T1562_.29.0609a28: 何見爲體。即自答言。且苦謂樂。不淨謂淨。邪
T1562_.29.0609a29: 見爲體。復自問言。豈不邪見撥無施與。乃至
T1562_.29.0609b01: 廣説。還自答言。若於生死計樂計淨。彼定撥
T1562_.29.0609b02: 無眞阿羅漢正至正行。豈不此言便顯聖者。
T1562_.29.0609b03: 既於生死有樂淨想。彼定應有撥阿羅漢正
T1562_.29.0609b04: 至正行邪想現行。若謂聖者邪見斷故無邪
T1562_.29.0609b05: 想者。則應聖者見倒斷故無顛倒想。言違經
T1562_.29.0609b06: 者。謂契經説。想心見倒皆見諦斷。二經證此
T1562_.29.0609b07: 具引如前。若謂此八想心顛倒。於修位中終
T1562_.29.0609b08: 由如實見知聖諦方得永斷。離此無餘永斷
T1562_.29.0609b09: 方便。故此所説不違經者。豈不見倒應同彼
T1562_.29.0609b10: 執。同想心説見諦斷故。若謂諸見有餘經中
T1562_.29.0609b11: 遮修所斷故。但應説想心二倒通修斷者。餘
T1562_.29.0609b12: 經合説心想見三有四倒故。何縁不許離見
T1562_.29.0609b13: 倒時心想非倒。若謂經説有學聖者有想亂
T1562_.29.0609b14: 倒。此前已釋。前釋者何。謂非亂倒皆名顛倒
T1562_.29.0609b15: 或非彼經説*辯自在定居學位。言違理者。且
T1562_.29.0609b16: 有學聖爲求樂故受用境時。境中雖無諦理
T1562_.29.0609b17: 樂淨。而有事樂淨能引想心。故樂淨想心聖
T1562_.29.0609b18: 容現起都無。常我諸行聚中常我想心何容現
T1562_.29.0609b19: 起。以樂淨倒託有事生託無事生。常我二倒
T1562_.29.0609b20: 由有樂受是勝義攝。此義決定如後當*辯。有
T1562_.29.0609b21: 漏法中有少分淨。契經説有三淨業故。淨解
T1562_.29.0609b22: 脱境。經所説故。樂淨實有世極成故。諸行聚
T1562_.29.0609b23: 中若事若理。都無常我實體可得。故未見諦
T1562_.29.0609b24: 者。於諸行中妄起執常我想心見倒。亦託少
T1562_.29.0609b25: 分事樂淨中。一向執爲理實樂淨故。有執樂
T1562_.29.0609b26: 淨想心見倒成。已見諦者。於行聚中以畢竟
T1562_.29.0609b27: 無常我事故。亦定不起常我想心。由此應知
T1562_.29.0609b28: 聖者相續。常我二倒決定非有。樂淨想心託
T1562_.29.0609b29: 有事故。於聖相續亦得現行。有得亂倒名無。
T1562_.29.0609c01: 名顛倒者。倒唯迷理分別起故。然彼所引安
T1562_.29.0609c02: 隱契經不能證聖有常我想心倒。不成倒義
T1562_.29.0609c03: 如前已*辯。如是詳察上座所言。於聖教理無
T1562_.29.0609c04: 不違害。故彼所説不可信依。*辯見隨眠差別
T1562_.29.0609c05: 相已。爲餘亦有差別相耶。亦有。云何。頌曰
T1562_.29.0609c06:     慢七九從三 皆通見修斷
T1562_.29.0609c07:     聖如殺纒等 有修斷不行
T1562_.29.0609c08: 論曰。有愚癡者。先於有事非有事中。校量自
T1562_.29.0609c09: 他心生高擧。説名爲慢。由行轉異分爲七種。
T1562_.29.0609c10: 一慢。二過慢。三慢過慢。四我慢。五増上慢。
T1562_.29.0609c11: 六卑慢。七邪慢。於他劣等族朋等中。謂己勝
T1562_.29.0609c12: 等高擧名慢。豈不此二倶於境中如實而轉
T1562_.29.0609c13: 不應成慢。方劣言勝。方等言等。稱量而知。何
T1562_.29.0609c14: 失名慢。於可愛事心生愛染如實而轉。如何
T1562_.29.0609c15: 成貪。此既耽求諸可意事。無有顛倒應非煩
T1562_.29.0609c16: 惱。然由此起能染惱心。既許成貪是煩惱性。
T1562_.29.0609c17: 如是雖實勝劣處生。而能令心高擧染惱。名
T1562_.29.0609c18: 慢煩惱。於理何失。故先略述慢。總相中説
T1562_.29.0609c19: 訖。有非有二倶容起慢。如於處非處憤恚倶
T1562_.29.0609c20: 名瞋。於他等勝族朋等中。謂己勝等。名爲過
T1562_.29.0609c21: 慢。於他殊勝族朋等中。謂己勝彼。名慢過
T1562_.29.0609c22: 慢。於五取蘊執我我所心便高擧。名爲我慢。
T1562_.29.0609c23: 由此證知於未缺減有身見位。可言有我想
T1562_.29.0609c24: 心二倒。非缺減時於未證得地道斷等殊勝
T1562_.29.0609c25: 得中謂已證得。名増上慢。未得得言。其義
T1562_.29.0609c26: 何別。前得後得義無異故。此言爲顯未得
T1562_.29.0609c27: 徳得。得復有得宗所許故。諸有在家或出家
T1562_.29.0609c28: 者。於他工巧尸羅等徳多分勝中。謂己少劣
T1562_.29.0609c29: 心生高擧。名爲卑慢。此中於己心高擧者。於
T1562_.29.0610a01: 他多勝謂己少劣。有増己故亦説爲高。有餘
T1562_.29.0610a02: 師言。於己功力不信謂劣。名爲卑慢。如是
T1562_.29.0610a03: 謂劣高擧不成。是故應知前説爲勝。於無徳
T1562_.29.0610a04: 中謂己有徳。名爲邪慢。言無徳者。謂諸惡
T1562_.29.0610a05: 行。違功徳故立無徳名。猶如不善彼於成此
T1562_.29.0610a06: 無徳法中。謂己有斯殊勝功徳。恃惡高擧。故
T1562_.29.0610a07: 名邪慢。若謂無徳者。是遮有徳言。於實無徳
T1562_.29.0610a08: 中謂有名邪慢。彼*辯増上邪慢別中。説無
T1562_.29.0610a09: 種子名増上慢。有種子者名爲邪慢。或全
T1562_.29.0610a10: 増益名増上慢。少分増益名爲邪慢如是差
T1562_.29.0610a11: 別理應不成。是故應知前説爲勝。有説。唯除
T1562_.29.0610a12: 我我所見。以餘邪見爲先。所生令心高擧。名
T1562_.29.0610a13: 爲邪慢。有餘師説。恃全實事高擧名慢。恃
T1562_.29.0610a14: 少實事心生高擧。名爲過慢。恃無實事心生
T1562_.29.0610a15: 高擧。名慢過慢。於五取蘊我愛爲先。恃我高
T1562_.29.0610a16: 擧。名爲我慢。於證少徳謂已證多。心生高
T1562_.29.0610a17: 擧。名増上慢。攝受少事心謂爲足。恃生高擧。
T1562_.29.0610a18: 名爲卑慢。實鄙惡類。自謂有徳。心生高擧。名
T1562_.29.0610a19: 爲邪慢。然本論説慢類有九。類是品類義。即
T1562_.29.0610a20: 慢之差別。九類者何。一我勝慢類。二我等慢
T1562_.29.0610a21: 類。三我劣慢類。四有勝我慢類。五有等我慢
T1562_.29.0610a22: 類。六有劣我慢類。七無勝我慢類。八無等我
T1562_.29.0610a23: 慢類。九無劣我慢類。此九皆依有身。見起我
T1562_.29.0610a24: 勝者是過慢類。我等者是慢類。我劣者是
T1562_.29.0610a25: 卑慢類。有勝我者是卑慢類。有等我者是慢
T1562_.29.0610a26: 類有劣我者是過慢類。無勝我者是慢類。無
T1562_.29.0610a27: 等我者是過慢類。無劣我者是卑慢類。是
T1562_.29.0610a28: 故此九從三慢出。謂慢過慢及卑慢。三行次
T1562_.29.0610a29: 有殊成三三類。無劣我慢類高擧如何成。謂
T1562_.29.0610b01: 有如斯於自所樂勝有情聚。雖於己身知極
T1562_.29.0610b02: 下劣。而自尊重如呈瑞者。或旃荼羅。彼雖
T1562_.29.0610b03: 自知世所共惡。然於呈瑞執所作時。尊重
T1562_.29.0610b04: 自身故成高擧。如是七慢何所斷耶。有餘師
T1562_.29.0610b05: 言。我慢邪慢唯見所斷。餘通見修。理實應
T1562_.29.0610b06: 言七皆通二。故能安隱作如是言。我色等中
T1562_.29.0610b07: 不隨執我。然於如是五取蘊中。有我慢愛隨
T1562_.29.0610b08: 眠未斷。謂修所斷聖未斷時。定可現行此不
T1562_.29.0610b09: 決定。謂有已斷而可現行。如已離欲貪信苦
T1562_.29.0610b10: 眠眼等。有雖未斷而定不行。如未離欲貪聖
T1562_.29.0610b11: 者殺纒等。言殺纒者。謂由此纒發起故思斷
T1562_.29.0610b12: 衆生命。等者等取盜婬。誑纒無有愛全。有愛
T1562_.29.0610b13: 一分。無有名何法。謂三界無常。於此貪求
T1562_.29.0610b14: 名無有愛。由此已簡無漏無常。彼定非貪安
T1562_.29.0610b15: 足處故。有愛一分。謂願當爲藹羅筏拏
T1562_.29.0610b16: 龍王等。等言爲顯阿素洛王北倶盧洲無想
T1562_.29.0610b17: 天等。此殺纒等雖修所斷。而諸聖者定不
T1562_.29.0610b18: 現行。此修斷不行言成無用。以當説聖有而
T1562_.29.0610b19: 不起故。若聖身中有容現起。遮言不起是有
T1562_.29.0610b20: 用言。非聖身中有見所斷。容可現起而更須
T1562_.29.0610b21: 遮。既有而遮已知修斷。及不行義何煩預説。
T1562_.29.0610b22: 若謂前説慢通見修。勿殺等纒亦通見斷故
T1562_.29.0610b23: 説修斷。此亦不然。説殺纒等言已簡見斷故。
T1562_.29.0610b24: 又觀後釋義足可知。如慢類等見所増故。由
T1562_.29.0610b25: 是此言但應在法。又釋中言。此諸纒愛。一切
T1562_.29.0610b26: 皆縁修所斷故。唯修斷者此非定因。見所斷
T1562_.29.0610b27: 亦縁修所斷法故。若作是釋。此含唯言是則
T1562_.29.0610b28: 此因能爲定證。豈不見所斷亦有無常無有
T1562_.29.0610b29: 愛。何縁唯修所斷。實亦見斷。且隨經説。謂
T1562_.29.0610c01: 契經中説有三愛。欲愛有愛無有愛三。於此
T1562_.29.0610c02: 經中説無有愛取縁衆同分無常爲境者。貪
T1562_.29.0610c03: 求異熟相續斷故。如契經言。一類苦逼作如
T1562_.29.0610c04: 是念。願我死後斷壞無有無病樂哉。今且據
T1562_.29.0610c05: 斯説唯修斷非見所斷。無無有愛如前已説。
T1562_.29.0610c06: 慢類我慢有修所斷。聖者猶有不説自成。此
T1562_.29.0610c07: 等何縁聖者猶有而不現起。頌曰
T1562_.29.0610c08:     慢類等我慢 惡作中不善
T1562_.29.0610c09:     聖有而不起 見疑所増故
T1562_.29.0610c10: 論曰。等言爲顯殺等諸纒。無有愛全有愛一
T1562_.29.0610c11: 分。以諸聖者善修空故。善知業果相屬理故。
T1562_.29.0610c12: 此慢類等我慢惡悔。聖雖未斷而定不行。又
T1562_.29.0610c13: 此見疑親所増故。見疑已斷故不復行。謂慢
T1562_.29.0610c14: 類我慢有身見所増。殺生等纒邪見所増。諸
T1562_.29.0610c15: 無有愛斷見所増。有愛一分常見所増。不善
T1562_.29.0610c16: 惡作是疑所増。故聖身中雖有未斷。而由背
T1562_.29.0610c17: 折皆定不行
T1562_.29.0610c18: *説一切有部順正理論*卷第四十七
T1562_.29.0610c19:
T1562_.29.0610c20:
T1562_.29.0610c21:
T1562_.29.0610c22: 阿毘達磨順正理論卷第四十八
T1562_.29.0610c23:   尊者衆賢造
T1562_.29.0610c24:  *三藏法師玄奘奉  詔譯 
T1562_.29.0610c25:   *辯隨眠品第五之四
T1562_.29.0610c26: 九十八隨眠中幾是遍行。幾非遍行頌曰
T1562_.29.0610c27:     見苦集所斷 諸見疑相應
T1562_.29.0610c28:     及不共無明 遍行自界地
T1562_.29.0610c29:     於中除二見 餘九能上縁
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