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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_.29.0647a01: 相麁名煩惱垢。於此六種煩惱垢中。誑憍是
T1562_.29.0647a02: 貪等流。害恨是瞋等流。惱是見取等流。諂是
T1562_.29.0647a03: 諸見等流。如言何曲。謂諸惡見故。諂定是
T1562_.29.0647a04: 諸見等流。此六亦從煩惱生故。如纒亦得隨
T1562_.29.0647a05: 煩惱名。已説諸纒及煩惱垢。今次應辯彼斷
T1562_.29.0647a06: 對治。諸纒垢中誰何所斷。頌曰
T1562_.29.0647a07:     纒無慚愧眠 惛掉見修斷
T1562_.29.0647a08:     餘及煩惱垢 自在故唯修
T1562_.29.0647a09: 論曰。且十纒中無慚無愧。通與一切不善心
T1562_.29.0647a10: 倶。眠欲界中通與一切意識倶起。*惛沈掉擧
T1562_.29.0647a11: 通與一切染汚心倶。故五皆通見修所斷。餘
T1562_.29.0647a12: 嫉慳悔忿覆并垢。自在起故唯修所斷。唯與
T1562_.29.0647a13: 修斷他力無明共相應故名自在起。與自在
T1562_.29.0647a14: 起纒垢相應。所有無明唯修斷故。此諸纒垢
T1562_.29.0647a15: 誰通何性。頌曰
T1562_.29.0647a16:     欲三二餘惡 上界皆無記
T1562_.29.0647a17: 論曰。欲界所繋眠惛掉三。皆通不善無記二
T1562_.29.0647a18: 性。所餘一切皆唯不善。即欲界繋七纒六垢。
T1562_.29.0647a19: 上二界中隨應所有。一切唯是無記性攝。即
T1562_.29.0647a20: 諂誑憍惛沈掉擧。此諸纒垢誰何界繋。頌曰
T1562_.29.0647a21:     諂誑欲初定 三三界餘欲
T1562_.29.0647a22: 論曰。諂誑唯在欲界初定。寧知梵世有諂誑
T1562_.29.0647a23: 耶。以大梵王匿己情事現相誑惑馬勝苾芻。
T1562_.29.0647a24: 傳聞此唯異生所起。非諸聖者亦可現前。惛
T1562_.29.0647a25: 掉憍三通三界繋。所餘一切皆唯在欲。謂十
T1562_.29.0647a26: 六中五如前辯。所餘十一唯欲界繋
T1562_.29.0647a27: *説一切有部順正理論*卷第五十四
T1562_.29.0647a28:
T1562_.29.0647a29:
T1562_.29.0647b01:
T1562_.29.0647b02:
T1562_.29.0647b03: 阿毘達磨順正理論卷第五十五
T1562_.29.0647b04:   尊者衆賢造
T1562_.29.0647b05:  *三藏法師玄奘奉  詔譯 
T1562_.29.0647b06:   *辯隨眠品第五之十一
T1562_.29.0647b07: 辯隨眠及隨煩惱。於中有幾唯依意地。
T1562_.29.0647b08: 有幾通依六識地起。頌曰
T1562_.29.0647b09:     見所斷慢眠 自在隨煩惱
T1562_.29.0647b10:     皆唯意地起 餘通依六識
T1562_.29.0647b11: 論曰。略説應知諸見所斷。及修所斷一切慢
T1562_.29.0647b12: 眠隨煩惱中自在起者。如是一切皆依意識。
T1562_.29.0647b13: 依五識身無容起故。所餘一切通依六識。謂
T1562_.29.0647b14: 修所斷貪瞋無明。及彼相應諸隨煩惱。即無
T1562_.29.0647b15: 慚愧惛掉及餘大煩惱地法所攝隨煩惱。即
T1562_.29.0647b16: 是放逸懈怠不信。依六識身皆容起故。理應
T1562_.29.0647b17: 通説諸隨煩惱。今此且依麁顯者説。復應思
T1562_.29.0647b18: 擇如先所辯。樂等五受根。對今此中所辯一
T1562_.29.0647b19: 切煩惱隨煩惱。何煩惱等何根相應。於此先
T1562_.29.0647b20: 應*辯諸煩惱。頌曰
T1562_.29.0647b21:     欲界諸煩惱 貪喜樂相應
T1562_.29.0647b22:     瞋憂苦癡遍 邪見憂及善
T1562_.29.0647b23:     疑憂餘五喜 一切捨相應
T1562_.29.0647b24:     上地皆隨應 遍自識諸受
T1562_.29.0647b25: 論曰。欲界所繋諸煩惱中。貪喜樂相應以歡
T1562_.29.0647b26: 行轉遍六識故。瞋憂苦相應以慼行轉遍六
T1562_.29.0647b27: 識故。無明遍與前四相應。歡慼行轉遍六識
T1562_.29.0647b28: 故。與餘煩惱遍相應故。邪見通與憂喜相應。
T1562_.29.0647b29: 歡慼行轉唯意地故。何縁邪見歡慼行轉。如
T1562_.29.0647c01: 次先造罪福業故。疑憂相應以慼行轉唯意
T1562_.29.0647c02: 地故。懷猶豫者求決定知心愁慼故。餘四見
T1562_.29.0647c03: 慢與喜相應。以歡行轉唯意地故。有餘師説。
T1562_.29.0647c04: 不應此五唯喜相應。現見此五現行位中亦
T1562_.29.0647c05: 有憂故。謂世現見執有我者。亦自感傷我受
T1562_.29.0647c06: 苦故。執我斷者亦生憂慼。故契經言諸愚夫
T1562_.29.0647c07: 類。於我斷壞心生驚恐。執自苦行爲淨勝者。
T1562_.29.0647c08: 内心必懷極愁慼故。已之聞智族等下劣。毎
T1562_.29.0647c09: 爲他人所輕陵者。與慢倶起必有慼故。由是
T1562_.29.0647c10: 此五亦憂相應。彼説不然異心起故。謂自感
T1562_.29.0647c11: 傷我受苦者。此但縁苦而自感傷。當於爾時
T1562_.29.0647c12: 不執有我。若起我見現在前時。於我必應有
T1562_.29.0647c13: 歡行轉。懷斷見者見斷徳故。不因斷相而生
T1562_.29.0647c14: 驚恐。懷常見者於斷生怖。然生怖位則不計
T1562_.29.0647c15: 常。執自苦行爲淨勝者。必異心中縁自所受。
T1562_.29.0647c16: 種種苦事而生愁慼。若執苦行爲淨勝時。必
T1562_.29.0647c17: 應生歡見彼徳故。爲他輕*陵而生慼者。如是
T1562_.29.0647c18: 憂慼必在異心。誰有爲他輕*陵生慼。而即
T1562_.29.0647c19: 起慢侮蔑於他。故五喜倶誠爲善説。如是別
T1562_.29.0647c20: 説欲界隨眠。歡慼行殊四受倶已。通説皆與
T1562_.29.0647c21: 捨受相應。所以者何。以説捨受癡隨増故。無
T1562_.29.0647c22: 明遍與煩惱相應無簡別故。煩惱相續至究
T1562_.29.0647c23: 竟時。取境&T049271;緩起處中欲。漸漸衰微相續便
T1562_.29.0647c24: 斷。爾時煩惱與捨相順。是故皆與捨受相應。
T1562_.29.0647c25: 豈不捨根非歡非慼。如何歡慼煩惱相應。如
T1562_.29.0647c26: 處中人倶無違故。謂歡與慼倶起相違。捨於
T1562_.29.0647c27: 兩邊倶能隨順。是故捨受通與歡慼。煩惱相
T1562_.29.0647c28: 應亦無有過。又貪瞋性非即歡慼。與歡慼法
T1562_.29.0647c29: 相隨順故。容可與彼歡慼法相應。由彼相應
T1562_.29.0648a01: 説爲歡慼行。如是捨受性非即歡慼。與
T1562_.29.0648a02: 慼品法相隨順故。容可與彼歡慼品相應。由
T1562_.29.0648a03: 彼相應説爲歡慼行。欲界既爾上地云何。皆
T1562_.29.0648a04: 隨所應遍與自地。自識倶起諸受相應。謂若
T1562_.29.0648a05: 地中具有四識。彼一一識所起煩惱。各遍自
T1562_.29.0648a06: 識諸受相應。若諸地中唯有意識。即彼意識
T1562_.29.0648a07: 所起煩惱。遍與意識諸受相應。上諸地中識
T1562_.29.0648a08: 有多少。謂初靜慮具四餘一受有多少。謂初
T1562_.29.0648a09: 二三四等如次。具喜樂捨。喜捨樂捨唯捨應
T1562_.29.0648a10: 知。隨諸地中所有煩惱。如應與彼識受相應。
T1562_.29.0648a11: 何縁二疑倶不決定。而上得與喜樂相應。非
T1562_.29.0648a12: 欲界疑喜受倶起。以諸煩惱在離欲地。雖不
T1562_.29.0648a13: 決定亦不憂慼。雖懷疑網無廢情怡。如在人
T1562_.29.0648a14: 間求得所愛。雖多勞倦而生樂想。有説色界
T1562_.29.0648a15: 喜樂與疑得相應者。倶寂靜故依平等義。建
T1562_.29.0648a16: 立相應既等寂靜相應無失。如欲喜根非處
T1562_.29.0648a17: 生故。相不寂靜疑則不然。由此喜疑無相應
T1562_.29.0648a18: 理。謂世現見有貧賤人。頭面身支垢膩臭穢。
T1562_.29.0648a19: 手足皴裂匱食乏衣。復爲重擔之所鎭壓。雖
T1562_.29.0648a20: 遭此等種種艱辛。而有歡娯歌舞嘯詠。或見
T1562_.29.0648a21: 他苦而反生歡。如是喜根有非處起。疑則不
T1562_.29.0648a22: 爾故無等義。由不等故無相應理。有説色
T1562_.29.0648a23: 界雖復懷疑。而於疑中生善品想。故彼得與
T1562_.29.0648a24: 喜樂相應。謂彼現見諸離欲者。多分因疑能
T1562_.29.0648a25: 引正定。有説初二三靜慮中與疑倶生。應全
T1562_.29.0648a26: 無受故但應與本性受倶。已辯煩惱諸受相
T1562_.29.0648a27: 應。今次復應辯隨煩惱。頌曰
T1562_.29.0648a28:     諸隨煩惱中 嫉悔忿及惱
T1562_.29.0648a29:     害恨憂倶起 慳喜受相應
T1562_.29.0648b01:     諂誑及眠覆 通憂喜倶起
T1562_.29.0648b02:     憍喜樂皆捨 餘四遍相應
T1562_.29.0648b03: 論曰。隨煩惱中嫉等六種。一切皆與憂根相
T1562_.29.0648b04: 應。以慼行轉唯意地故。有餘師説。惱喜相應
T1562_.29.0648b05: 見取等流應歡行故。慳喜相應以歡行轉唯
T1562_.29.0648b06: 意地故。歡行轉者慳相與貪極相似故。諂
T1562_.29.0648b07: 眠覆憂喜相應。歡慼行轉唯意地故。歡慼行
T1562_.29.0648b08: 者。謂或有時以歡喜心而行諂等。或時有以
T1562_.29.0648b09: 憂慼心行。有餘師言。既説誑是貪等流故。但
T1562_.29.0648b10: 應歡行不應説與憂根相應。是歡等流不應
T1562_.29.0648b11: 慼故。又正誑時不應慼故。或應説誑是癡等
T1562_.29.0648b12: 流。憍喜樂相應歡行唯意故。在第三靜慮與
T1562_.29.0648b13: 樂相應。若在下諸地與喜相應。此上所説諸
T1562_.29.0648b14: 隨煩惱。一切皆與捨受相應。相續斷時皆
T1562_.29.0648b15: 住捨故。有通行在唯捨地故。捨於一切相應
T1562_.29.0648b16: 無遮。譬如無明遍相應故。餘無慚愧惛沈掉
T1562_.29.0648b17: 擧。四皆遍與五受相應。前二是大不善地法
T1562_.29.0648b18: 攝故。後二是大煩惱地法攝故。説二及聲顯
T1562_.29.0648b19: 難及釋。謂於惱誑設難如前。理應釋言果因
T1562_.29.0648b20: 相別如無慚掉。雖貪等流而與憂苦有相應
T1562_.29.0648b21: 義。故知所説與受相應。不唯同因但據相別。
T1562_.29.0648b22: 許有憂慼而行誑者。情有所憂而行誑故。所
T1562_.29.0648b23: 説煩惱隨煩惱中。有依異門佛説爲蓋。今次
T1562_.29.0648b24: 應*辯蓋相云何。頌曰
T1562_.29.0648b25:     蓋五唯在欲 食治用同故
T1562_.29.0648b26:     雖二立一蓋 障蘊故唯五
T1562_.29.0648b27: 論曰。如契經言。若説五蓋爲不善聚是爲正
T1562_.29.0648b28: 説。所以者何。如是五種純是圓滿不善聚故。
T1562_.29.0648b29: 其五者何。一欲貪蓋。二瞋恚蓋。三惛眠蓋。四
T1562_.29.0648c01: 掉悔蓋。五疑蓋。契經既説蓋唯不善。故知唯
T1562_.29.0648c02: 在欲非色無色界。由此爲證知惛掉疑體。雖
T1562_.29.0648c03: 皆通欲色無色。而但欲界有得蓋名。爲顯惛
T1562_.29.0648c04: 沈掉擧二種唯欲界者。有立爲蓋故與眠悔
T1562_.29.0648c05: 和合而立。眠悔唯是欲界繋故。爲顯眠悔唯
T1562_.29.0648c06: 染汚者有得蓋名。故與惛沈掉擧二種和合
T1562_.29.0648c07: 而立。惛掉唯是染汚性故。疑准前四在欲可
T1562_.29.0648c08: 知。何縁欲貪瞋恚疑蓋。各於一體別立蓋名。
T1562_.29.0648c09: 而彼惛眠掉悔二蓋。各於二體合立蓋名。欲
T1562_.29.0648c10: 貪瞋疑食治各別。是故一一別立蓋名。由惛
T1562_.29.0648c11: 與眠及掉與悔。所食能治事用皆同。故體
T1562_.29.0648c12: 雖殊倶合立一。欲貪蓋食謂可愛相。此蓋對
T1562_.29.0648c13: 治謂不淨想。瞋恚蓋食謂可憎相。此蓋對治
T1562_.29.0648c14: 謂慈善根。疑蓋食謂三世。如契經説於過去
T1562_.29.0648c15: 世生如是疑。乃至廣説此蓋對治。謂若有能
T1562_.29.0648c16: 如實觀察。縁性縁起惛眠蓋食。謂五種法一
T1562_.29.0648c17: &MT90116;瞢。二不悦。三頻申。四食不平性。五心昧劣
T1562_.29.0648c18: 性。此蓋對治謂光明想。此蓋事用謂倶能令
T1562_.29.0648c19: 心性沈昧。掉悔蓋食謂四種法。一親里尋二
T1562_.29.0648c20: 國土尋。三不死尋。四隨念昔種種所更。戲笑
T1562_.29.0648c21: 歡娯承奉等事。此蓋對治謂奢摩他。此蓋事
T1562_.29.0648c22: 用謂倶能令心不寂靜。由此説食治用同故。
T1562_.29.0648c23: 惛眠掉悔二合爲一。或貪瞋疑是滿煩惱。一
T1562_.29.0648c24: 一能荷一覆蓋用。惛眠掉悔非滿煩惱。二合
T1562_.29.0648c25: 方荷一覆蓋用。此五名蓋其義云何。謂決定
T1562_.29.0648c26: 能覆障聖道。聖道加行故立蓋名。若爾則
T1562_.29.0648c27: 應諸煩惱等皆得名蓋。一切皆能覆障聖道
T1562_.29.0648c28: 及加行故。如世尊告諸苾芻言。若爲一法所
T1562_.29.0648c29: 覆障者。則不能了眼是無常一法。謂貪乃至
T1562_.29.0649a01: 廣説一一別説如雜事中。何故世尊説蓋唯
T1562_.29.0649a02: 五。理實應爾然佛世尊。於立蓋門唯説五者。
T1562_.29.0649a03: 唯此於五蘊能爲勝障故。謂貪恚蓋能障戒
T1562_.29.0649a04: 蘊。如次令遠離欲惡故。惛沈睡眠能障慧蘊。
T1562_.29.0649a05: 此二倶令遠毘鉢舍那故。掉擧惡作能障定
T1562_.29.0649a06: 蘊。此倶令遠奢摩他故。如是四蓋漸次令
T1562_.29.0649a07: 出離白法。由此於後令於業果四諦生疑。疑
T1562_.29.0649a08: 故能令乃至解脱解脱智見皆不得起。故唯
T1562_.29.0649a09: 此五建立爲蓋。若爾掉悔蓋應惛眠。前説順
T1562_.29.0649a10: 戒定慧蘊。次第而説故不爾。此中壞次第者。
T1562_.29.0649a11: 世尊意欲顯別義故。謂契經中佛依正理説
T1562_.29.0649a12: 惛眠蓋毘鉢舍那能治非止。説掉悔蓋唯奢
T1562_.29.0649a13: 摩他能治非觀。此依伏斷説觀止門。別治惛
T1562_.29.0649a14: 眠掉悔二蓋。若依永斷此觀止門對治一切用
T1562_.29.0649a15: 無差別。爲顯此理故壞次第。豈不契經作
T1562_.29.0649a16: 如是説。修等持者怖畏惛眠。修擇法者怖畏
T1562_.29.0649a17: 掉悔。由此證知惛眠障定。掉悔障慧其理必
T1562_.29.0649a18: 然。理必不然互相順故。惛沈順定順上分中。
T1562_.29.0649a19: 因言已*辯掉擧順慧以性捷利似擇法故。非
T1562_.29.0649a20: 順彼法可言障彼。又若惛眠能障定者。則應
T1562_.29.0649a21: 許定能治惛眠。不應契經作如是説。惛眠對
T1562_.29.0649a22: 治謂光明想。掉悔障慧爲難亦然。故彼所言
T1562_.29.0649a23: 唯陳自執。然契經説。修等持者怖畏惛眠。修
T1562_.29.0649a24: 擇法者怖畏掉悔。此言意別。謂惛眠蓋相順
T1562_.29.0649a25: 等持。欲修等持惛眠易起。故修定者怖畏惛
T1562_.29.0649a26: 眠。非謂惛眠近能障定。怖畏掉悔准此應知。
T1562_.29.0649a27: 若謂契經作如是説。心昧劣位修定非時。心
T1562_.29.0649a28: 輕躁位修慧非時。故知惛眠近能障定。掉悔
T1562_.29.0649a29: 障慧理必應然。理亦不然就近説故。謂此經
T1562_.29.0649b01: 意正説惛眠。於法相中不能簡擇。是故擇法
T1562_.29.0649b02: 爲彼近治惛眠。亦能近障擇法。故昧劣位修
T1562_.29.0649b03: 定非時。定非惛眠近對治故。惛悔於慧准此
T1562_.29.0649b04: 應知。若謂經説彼現起位。修此非時故知
T1562_.29.0649b05: 彼但爲此障。則不説者障義既無便應非蓋。
T1562_.29.0649b06: 非不障勝法。而蓋義可成。由此應知倶爲倶
T1562_.29.0649b07: 障。倶爲倶治其理必然。但於此中就近障
T1562_.29.0649b08: 治。故作如是差別而説。有餘別説唯立五因
T1562_.29.0649b09: 彼説云何。謂在行位先於色等種種境中。取
T1562_.29.0649b10: 可愛憎二種相故。後在住位由先爲因。便起
T1562_.29.0649b11: 欲貪瞋恚二蓋。此二能障將入定心。由此後
T1562_.29.0649b12: 時正入定位。於止及觀不能正習。由此便起
T1562_.29.0649b13: 惛眠掉悔。如其次第障奢摩他毘鉢舍那令
T1562_.29.0649b14: 不得起。由此於後出定位中。思擇法時疑復
T1562_.29.0649b15: 爲障。故建立蓋唯有此五。乍可枉謗當聖慈
T1562_.29.0649b16: 尊。以聖慈尊猶一生隔。未證無等大我智故。
T1562_.29.0649b17: 寧可枉謗現能寂尊。彼説何縁名枉謗佛。以
T1562_.29.0649b18: 彼所説前後相違。及與契經理相違故。如何
T1562_.29.0649b19: 彼説前後相違。謂若欲貪瞋恚二蓋。現起能
T1562_.29.0649b20: 障將入定心。障既現前何能入定。若別修治
T1562_.29.0649b21: 伏已入者。則不應言正入定位。於止及觀不
T1562_.29.0649b22: 能正習。又不能習止及觀者。云何名爲正入
T1562_.29.0649b23: 定位。又彼所説正入定言。爲聞思所成。爲
T1562_.29.0649b24: 修所成定。若言我説聞思所成名正入定。則
T1562_.29.0649b25: 不應説後出定位。思擇法時聞思所成有分
T1562_.29.0649b26: 別故。即思擇法何待出時。若説我言修所
T1562_.29.0649b27: 成定。名正入定理亦不然。修所成心正現前
T1562_.29.0649b28: 位。惛眠掉悔何容現前。若不現前寧障止觀。
T1562_.29.0649b29: 如何彼説經理相違。謂彼所言惛眠掉悔。如
T1562_.29.0649c01: 其次第障奢摩他毘鉢舍那。違前教理故彼
T1562_.29.0649c02: 所説。唯立五因無有功能證蓋唯五。由此前
T1562_.29.0649c03: 説理善可依。何故無明不立爲蓋不説成故。
T1562_.29.0649c04: 如契經説無明所覆覆即是蓋。有餘師説。等
T1562_.29.0649c05: 荷擔者立諸蓋中。無明於中所荷偏重是故
T1562_.29.0649c06: 不説。若立無明爲一蓋者。一切煩惱所荷障
T1562_.29.0649c07: 能。合比無明猶不能及。故不立在諸蓋聚中。
T1562_.29.0649c08: 慢復何縁不立爲蓋。以有由慢能修勝法。爲
T1562_.29.0649c09: 蓋義劣不立蓋中。有餘師言。夫爲蓋者令心
T1562_.29.0649c10: 趣下。慢則不然以能令心趣上法故。非慢有
T1562_.29.0649c11: 力能壓伏心。令其趣下故不立蓋。諸見何故
T1562_.29.0649c12: 不立蓋中。見諸有情闕無我見者。雖執有我
T1562_.29.0649c13: 而能離染故。有説諸見慧爲體故。性捷利故
T1562_.29.0649c14: 不順蓋義。爲蓋必與此義相違。隨煩惱中餘
T1562_.29.0649c15: 不立蓋。准前所説應如理思。上二界惑不立
T1562_.29.0649c16: 蓋者。離三界染初非障故。初爲障故建立蓋
T1562_.29.0649c17: 名。又上界惑唯無記故。蓋唯不善如前已説。
T1562_.29.0649c18: 今應思擇諸隨眠等由何而斷。由慧觀見彼
T1562_.29.0649c19: 所縁故隨眠等斷。若爾欲界他界遍行。及三
T1562_.29.0649c20: 界中見滅道斷。有漏縁惑應無斷義。縁苦集
T1562_.29.0649c21: 諦法智忍生。唯縁欲界苦集諦故。縁滅道諦
T1562_.29.0649c22: 諸智忍生。唯縁無漏爲境界故。無如是失。我
T1562_.29.0649c23: 許諸惑永斷方便有多種故。爲有幾種總有
T1562_.29.0649c24: 四種。何等爲四。頌曰
T1562_.29.0649c25:     遍知所縁故 斷彼能縁故
T1562_.29.0649c26:     斷彼所縁故 對治起故斷
T1562_.29.0649c27: 論曰。斷見所斷惑由前三方便。一由遍知所
T1562_.29.0649c28: 縁故斷。謂欲界繋見苦集斷自界縁惑。色無
T1562_.29.0649c29: 色界見苦集斷所有諸惑。以上二界他界
T1562_.29.0650a01: 縁。亦由遍知所縁斷故。縁苦集諦類智忍生。
T1562_.29.0650a02: 倶能頓觀二界境故。及通三界見滅道斷。無
T1562_.29.0650a03: 漏縁惑如是諸惑。皆由遍知所縁斷故。二由
T1562_.29.0650a04: 斷彼能縁故斷。謂欲界繋他界縁惑。以欲界
T1562_.29.0650a05: 繋見苦集斷。自界縁惑能縁於彼。此惑於彼
T1562_.29.0650a06: 能作依持。依持斷時彼隨斷故。如羸病者却
T1562_.29.0650a07: 倚而立。去所倚時彼隨倒故。如何於彼能作
T1562_.29.0650a08: 依持。由此於彼能爲因故。豈不此即説由害
T1562_.29.0650a09: 因故斷。實爾此彼但是異名。然爲止濫故作
T1562_.29.0650a10: 是説。謂欲界惑自他界縁。皆有此彼互爲因
T1562_.29.0650a11: 義。然無此彼展轉相縁。故於此中説能縁斷。
T1562_.29.0650a12: 欲令易了唯他界縁。由斷此因彼便隨斷。三
T1562_.29.0650a13: 由斷彼所縁故斷。謂見滅道斷諸有漏縁惑。
T1562_.29.0650a14: 以無漏縁惑能爲彼所縁。所縁斷時彼隨斷
T1562_.29.0650a15: 故。如羸病者杖策而行。去彼杖時彼隨倒故。
T1562_.29.0650a16: 何縁於此所斷惑中。有斷能縁故説所縁斷。
T1562_.29.0650a17: 如縁欲苦集起現觀時。有斷所縁故説能縁
T1562_.29.0650a18: 斷。如縁諸滅道起現觀時。雖實爾時此彼倶
T1562_.29.0650a19: 斷。而由所斷有勝有劣。故勝斷時言劣隨斷。
T1562_.29.0650a20: 謂若於彼惑所縁中。無漏慧生能爲對治。彼
T1562_.29.0650a21: 惑名勝所餘名劣。何縁彼惑偏得勝名。於彼
T1562_.29.0650a22: 所縁無漏慧起。專爲敵彼發功用故。依如是
T1562_.29.0650a23: 義故可説言。縁欲苦集所起現觀。於自所斷
T1562_.29.0650a24: 煩惱等中。以自界縁爲勝怨敵。縁諸滅道所
T1562_.29.0650a25: 起現觀。於自所斷煩惱等中。以無漏縁爲勝
T1562_.29.0650a26: 怨敵。由勝斷故餘劣隨斷。若許惑斷方便有
T1562_.29.0650a27: 多。有由能縁斷故隨斷。有由所縁斷故隨斷。
T1562_.29.0650a28: 何故前説由慧觀見彼所縁故隨眠等斷。但
T1562_.29.0650a29: 應於此先立宗言。永斷諸惑由多方便。勿先
T1562_.29.0650b01: 立宗與後解釋言義各異。前後相違如先立
T1562_.29.0650b02: 宗後釋無異。寧謂我説前後相違。謂我宗言
T1562_.29.0650b03: 由慧觀見彼所縁故諸惑斷者。此言意顯由
T1562_.29.0650b04: 慧觀見。欲界所繋見苦集斷。自界縁惑所縁
T1562_.29.0650b05: 境故。一切欲界見苦見集所斷諸惑皆得永
T1562_.29.0650b06: 斷。由慧觀見上二界繋見苦集斷。所有諸惑
T1562_.29.0650b07: 所縁境故。一切上界見苦集斷諸惑永斷。由
T1562_.29.0650b08: 慧觀見三界所繋。見滅道斷無漏縁惑所縁
T1562_.29.0650b09: 境故。一切見滅見道所斷諸惑永斷。非此意
T1562_.29.0650b10: 顯所有惑斷。二由慧見彼所縁。而後復言
T1562_.29.0650b11: 我許諸惑永斷方便有多種別。如何可説我
T1562_.29.0650b12: 先立宗。與後解釋言義各異。故不應謂前
T1562_.29.0650b13: 後相違。或我但言由慧觀見彼所縁故諸惑
T1562_.29.0650b14: 斷者。顯餘兼斷不説自成。謂若但能由慧
T1562_.29.0650b15: 觀見彼所縁故彼惑斷時。所餘諸惑能縁斷
T1562_.29.0650b16: 故。所縁斷故無不斷理。是故從首且略立宗。
T1562_.29.0650b17: 若由慧見少惑所縁。則一切惑皆隨斷者。何
T1562_.29.0650b18: 故乃言我許諸惑永斷方便有多種別。但應
T1562_.29.0650b19: 立有一。謂遍知所縁。非唯立遍知所縁故斷。
T1562_.29.0650b20: 即能顯所斷惑有二類。一謂與慧所縁境同。
T1562_.29.0650b21: 二謂與慧所縁境別。由此必有生如是疑。諸
T1562_.29.0650b22: 惑所縁與慧同者。慧見彼境彼斷可然。餘惑
T1562_.29.0650b23: 所縁與慧異者。彼惑永斷由何方便。由此故
T1562_.29.0650b24: 説多方便言。顯理遣疑深成有用。或復斷惑
T1562_.29.0650b25: 定有多門。然立宗中且擧勝者。顯餘皆屬此
T1562_.29.0650b26: 初門故已説三方便。斷見所斷惑斷修所斷
T1562_.29.0650b27: 惑。由第四方便。謂彼但由治起故斷。以若此
T1562_.29.0650b28: 品對治道生。即此品中諸惑頓斷。如下下品
T1562_.29.0650b29: 治道起時。上上品惑即皆頓斷。至上上品治
T1562_.29.0650c01: 道起時。下下品惑即皆頓斷。如是理趣後當
T1562_.29.0650c02: 廣*辯。豈不一切見所斷惑斷時。亦由對治道
T1562_.29.0650c03: 起。以若此部對治道生。則此部中諸惑斷故。
T1562_.29.0650c04: 理實應爾。然於此中爲顯三界修所斷惑。無
T1562_.29.0650c05: 不皆由九品道。斷治道決定故。説此言見所
T1562_.29.0650c06: 斷中唯有頂惑對治決定。如前已*辯。或見
T1562_.29.0650c07: 所斷諸惑斷時。方便定三故就別説。修所斷
T1562_.29.0650c08: 惑能斷方便。不決定故就總而説。豈不所明
T1562_.29.0650c09: 第四方便。與前宗義有不相關。謂修位中以
T1562_.29.0650c10: 滅道智。能斷三界修所斷惑。慧非見此惑所
T1562_.29.0650c11: 縁故。此與宗義實不相關。前宗唯*辯見所斷
T1562_.29.0650c12: 故。設彼總攝亦不相違。見彼惑所縁此惑治
T1562_.29.0650c13: 生故。所言對治總有幾種。頌曰
T1562_.29.0650c14:     對治有四種 謂斷持遠厭
T1562_.29.0650c15: 論曰。諸對治門總有四種。一斷對治。謂道親
T1562_.29.0650c16: 能斷諸惑得即無間道。二持對治。謂道初與
T1562_.29.0650c17: 斷得倶生即解脱道。由如是道持斷得故。令
T1562_.29.0650c18: 諸惑得不相續生。三遠分對治。謂道能令前
T1562_.29.0650c19: 所斷惑得轉更成遠。即勝進道於解脱道。後
T1562_.29.0650c20: 所起道名爲勝進。乃至彼得倶起生等亦得
T1562_.29.0650c21: 道名。令與惑得相違諸得相續増故。四厭患
T1562_.29.0650c22: 對治。謂道隨於何界何地中。見諸過失深生
T1562_.29.0650c23: 厭患。即是於彼以種種門觀過失義。此唯諸
T1562_.29.0650c24: 厭作意聚攝。由此勢力設於後時。屬妙境界
T1562_.29.0650c25: 亦不貪著。應知多分是加行道。若爾何縁於
T1562_.29.0650c26: 最後説。阿毘達磨非次第求。豈不曾聞何煩
T1562_.29.0650c27: 徴詰。或不定故説不在初。謂彼非如無間道
T1562_.29.0650c28: 後定有解脱。解脱道後方有勝進。是故不定
T1562_.29.0650c29: 以加行道。或有起在無間道前。或有生於
T1562_.29.0651a01: 勝進道後非決定故。又不定者。謂或有一補
T1562_.29.0651a02: 特伽羅由一加行。乃至證得阿羅漢果。或二
T1562_.29.0651a03: 或多是故不定。又不定者無間道等如前加
T1562_.29.0651a04: 行。亦能與後爲加行故不可定言。唯爾所是
T1562_.29.0651a05: 加行道攝説多分言。應知爲顯無間解脱勝
T1562_.29.0651a06: 進道中縁苦集諦者。亦厭患對治已説惑對
T1562_.29.0651a07: 治。當*辯斷惑理諸惑永斷爲定從何。爲從所
T1562_.29.0651a08: 縁。爲從相應。爲從自性。何故生疑。於此三種
T1562_.29.0651a09: 皆見過故。且不應説斷從所縁。謂若此法是
T1562_.29.0651a10: 彼所縁。未曾有時非所縁故。亦不可説斷從
T1562_.29.0651a11: 相應。謂相應法互爲因故。此法無時非因性
T1562_.29.0651a12: 故。又由此惑令心成染。此心無時成不染故。
T1562_.29.0651a13: 亦不可説斷從自性。謂法無容捨自性故。以
T1562_.29.0651a14: 斷惑時不可令彼所斷諸法失所斷性。是故
T1562_.29.0651a15: 應思惑從何斷。頌曰
T1562_.29.0651a16:     應知從所縁 可令諸惑斷
T1562_.29.0651a17: 論曰。諸惑永斷定從所縁。以於所縁遍知力
T1562_.29.0651a18: 故。令惑永斷如前已説。然惑所縁總有二種。
T1562_.29.0651a19: 謂有繋事及無繋事。縁有繋事爲境諸惑。及
T1562_.29.0651a20: 從此惑力所引生。不縁此事爲境諸惑。如是
T1562_.29.0651a21: 二惑於一有情。現相續中引起諸得。設無染
T1562_.29.0651a22: 汚心現在前。此得恒行無有間斷。爲去來世
T1562_.29.0651a23: 諸惑果因。如是應知縁無繋事爲境諸惑及
T1562_.29.0651a24: 因此惑勢力所引。隨後現行不縁此事。爲境
T1562_.29.0651a25: 諸惑所引起得類亦同前。言爲去來惑果因
T1562_.29.0651a26: 者。謂此諸得在現世時。是過去惑等流性故
T1562_.29.0651a27: 説之爲果。是未來惑生縁性故説之爲因。然
T1562_.29.0651a28: 此諸得與斷對治。等流諸得現行相違。能持
T1562_.29.0651a29: 去來所得諸惑故。令一切縁此事惑及縁餘惑
T1562_.29.0651b01: 相續而轉。縁此事境諸斷對治。等流起時
T1562_.29.0651b02: 得便絶。所得諸惑於自所縁。雖體猶有而由
T1562_.29.0651b03: 因果得永絶故可説名斷。以於少境若未遍
T1562_.29.0651b04: 知。縁此境惑及因此惑力所引起。縁餘境惑
T1562_.29.0651b05: 所引去來。*惑果因得現相續中無間而轉。若
T1562_.29.0651b06: 於少境得遍知時。*惑所引得便不復轉。故
T1562_.29.0651b07: 知惑斷定從所縁。然於此中雖惑與道無倶
T1562_.29.0651b08: 行理。而道觀見苦等境故諸惑便斷。此義
T1562_.29.0651b09: 了應擧喩明。譬如有人爲鼠所齧。雖無熱悶
T1562_.29.0651b10: 迷亂等時。而由熱等因毒在身故。恒名有病
T1562_.29.0651b11: 者非無病人。要服毒相違阿掲陀藥方名無
T1562_.29.0651b12: 病者非有病人。雖阿掲陀與熱等病。不倶時
T1562_.29.0651b13: 在一身中行。而阿掲陀威徳力故。滅身中毒
T1562_.29.0651b14: 熱等不生。説阿掲陀能除衆病。如是聖道
T1562_.29.0651b15: 與諸惑。不倶時在一身中行。而聖道生威徳
T1562_.29.0651b16: 力故。滅果因得諸惑不生。能令行者身器清
T1562_.29.0651b17: 淨。惑不續故説名爲斷。已説諸惑永斷所從。
T1562_.29.0651b18: 如前所言遠分對治。一切遠性總有幾種。頌
T1562_.29.0651b19:
T1562_.29.0651b20:     遠性有四種 謂相治處時
T1562_.29.0651b21:     如大種尸羅 異方二世等
T1562_.29.0651b22: 論曰。一切遠性總有四種。一相遠性如四大
T1562_.29.0651b23: 種。雖復倶在一聚中生。以相異故亦名爲遠。
T1562_.29.0651b24: 二治遠性如持犯戒。雖復倶在一身中行。以
T1562_.29.0651b25: 相治故亦名爲遠。三處遠性如海兩岸。雖復
T1562_.29.0651b26: 倶在一大海邊。方處隔故亦名爲遠。四時遠
T1562_.29.0651b27: 性如去來世。雖復倶依一法上立。時分隔故
T1562_.29.0651b28: 亦名爲遠。望何説遠望。現在世無間已滅。及
T1562_.29.0651b29: 正生時。與現相隣如何名遠。彼非一切五識
T1562_.29.0651c01: 境故。亦非一分意識境故。或時分中有作用
T1562_.29.0651c02: 者。説名爲近過去未來。定無作用故説名遠。
T1562_.29.0651c03: 不可難言諸無爲法。永無作用應名爲遠。以
T1562_.29.0651c04: 時遠近依時而立。故於三時若有作用説名
T1562_.29.0651c05: 爲近。若無作用説名爲遠。諸無爲法越一切
T1562_.29.0651c06: 時。如何約時難令成遠。如處遠近依處而立
T1562_.29.0651c07: 非處不然。若難無爲相有異故。應成相遠理
T1562_.29.0651c08: 亦無遮。相遠貫通一切法故。若爾何故無爲
T1562_.29.0651c09: 名近。且虚空體遍一切處。相無礙故説名爲
T1562_.29.0651c10: 近。非擇滅體不由功用。於一切體一切處時。
T1562_.29.0651c11: 皆可得故説名爲近。擇滅無爲諸有精進。正
T1562_.29.0651c12: 修行者斷諸惑時。於一切體無有差別。速證
T1562_.29.0651c13: 得故説名爲近。無爲名近理趣既然。而經主
T1562_.29.0651c14: 説去來二世例亦應然。謂在去來靜慮等法。
T1562_.29.0651c15: 如無爲法等速得故亦應近者。由先釋理爲
T1562_.29.0651c16: 例不成。無多有情於一切體。無有差別共得
T1562_.29.0651c17: 義故。或許例然亦無有失。如一切法雖互相
T1562_.29.0651c18: 望。相有異故皆名相遠。而依餘理許説少分
T1562_.29.0651c19: 名近無失。如是去來雖約時分。無作用故皆
T1562_.29.0651c20: 名時遠。而依餘理許説少分名近無失。非依
T1562_.29.0651c21: 餘理名爲遠故。與相時分遠義相違。有餘師
T1562_.29.0651c22: 言。由近勝解所證得故解脱名近。謂現勝解
T1562_.29.0651c23: 觀解脱時。如對目前而證得故。如何現世説
T1562_.29.0651c24: 名爲近。以與時遠相有異故。謂現在世可有
T1562_.29.0651c25: 普爲一切識境有作用故。經主此中作如是
T1562_.29.0651c26: 説。若依正理應説去來。離法自相故名爲遠。
T1562_.29.0651c27: 未來未得法自相故。過去已捨法自相故。彼
T1562_.29.0651c28: 偏與正理相違。諸自相無皆非遠性。此成
T1562_.29.0651c29: 遠性必有自相。遠性攝故如餘遠性。謂見所
T1562_.29.0652a01: 餘相遠性等。是遠性攝自相非無。既許去來
T1562_.29.0652a02: 是遠性攝。必應許彼自相非無。説自相無而
T1562_.29.0652a03: 名遠性。故彼偏與正理相違。等聲爲明擧法
T1562_.29.0652a04: 未盡
T1562_.29.0652a05: *説一切有部順正理論*卷第五十五
T1562_.29.0652a06:
T1562_.29.0652a07:
T1562_.29.0652a08:
T1562_.29.0652a09: 阿毘達磨順正理論卷第五十六
T1562_.29.0652a10:   尊者衆賢造
T1562_.29.0652a11:  *三藏法師玄奘奉  詔譯 
T1562_.29.0652a12:   *辯隨眠品第五之十二
T1562_.29.0652a13: 如是已辯諸惑對治。修能對治勝進位中。所
T1562_.29.0652a14: 斷諸惑爲再斷不。所得離繋有重得耶。頌曰
T1562_.29.0652a15:     諸惑無再斷 離繋有重得
T1562_.29.0652a16:     謂治生得果 練根六時中
T1562_.29.0652a17: 論曰。所斷諸惑由得自分。無間道故便頓永
T1562_.29.0652a18: 斷。離退後時無再斷義。斷已復斷則爲唐捐。
T1562_.29.0652a19: 所得離繋雖無隨道漸勝進理。而道進時容
T1562_.29.0652a20: 有重起彼勝得理。以離繋得道所攝故捨得
T1562_.29.0652a21: 道時彼亦捨得。故諸離繋有重得理此依容
T1562_.29.0652a22: 有。時總有六謂治道起得果練根。説治生言
T1562_.29.0652a23: 通目二義。若據住此能證離繋目無間道。若
T1562_.29.0652a24: 據住此正證離繋目解脱道。言得果者。謂得
T1562_.29.0652a25: 預流一來不還阿羅漢果。言練根者謂増進
T1562_.29.0652a26: 根。由此六時得未曾道。有捨曾道得離繋故。
T1562_.29.0652a27: 説得果言既無差別。如攝四果應攝練根。以
T1562_.29.0652a28: 轉根時必得果故。何勞長説此練根言。爲顯
T1562_.29.0652a29: 練根異斷惑得果故。得果外説練根無失。然
T1562_.29.0652b01: 得離繋隨其所應。有具六時乃至唯二。謂欲
T1562_.29.0652b02: 界繋見四諦斷。及色無色見三諦斷。所得離
T1562_.29.0652b03: 繋得具六時。色無色界見道諦斷。所得離繋
T1562_.29.0652b04: 得唯五時。由治生時即得果故。説得果已不
T1562_.29.0652b05: 説治生。欲界修斷五品離繋。亦五時得除預
T1562_.29.0652b06: 流果。第六離繋得唯四時。得果治生時無別
T1562_.29.0652b07: 故第七八品亦唯四時。得果四中除前二故。
T1562_.29.0652b08: 第九離繋得唯三時。亦治生時即得果故。色
T1562_.29.0652b09: 無色界修所斷中。唯除有頂第九離繋。所餘
T1562_.29.0652b10: 離繋亦唯三時。得果四中除前三故。有頂第
T1562_.29.0652b11: 九得唯二時。得果治生同一時故。此約鈍説
T1562_.29.0652b12: 若就利根。前諸位中除練根得。豈不八地容
T1562_.29.0652b13: 世俗道斷。應分二種對治生時得不爾。此説
T1562_.29.0652b14: 漸次得故。惑此唯約無漏得故。若依越次通
T1562_.29.0652b15: 有漏得。則世俗道八地染中隨離少多。入聖
T1562_.29.0652b16: 道者彼得離繋。隨其所應有具六時。乃至唯
T1562_.29.0652b17: 一以利根故除練根時。謂欲界中先斷五品
T1562_.29.0652b18: 入見諦者。彼見所斷五品離繋。具六時得。謂
T1562_.29.0652b19: 有二種自治生時。及得果時復四成六。彼修
T1562_.29.0652b20: 所斷五品離繋。唯五時得除預流果。先斷六
T1562_.29.0652b21: 品入見諦者。彼見所斷六品離繋。亦五時得
T1562_.29.0652b22: 除一如前。彼修所斷六品離繋。唯世俗道治
T1562_.29.0652b23: 生時得。必不起彼無漏對治。是一來果向道
T1562_.29.0652b24: 攝故。非住果時起彼向道。以住勝果不起劣
T1562_.29.0652b25: 故。先斷八品入見諦者。彼見所斷八品離繋。
T1562_.29.0652b26: 亦五時得除一如前。彼修所斷前六離繋。唯
T1562_.29.0652b27: 一時得如前應知。七八離繋唯四時得。謂二
T1562_.29.0652b28: 治生及二得果。先斷九品依未至地入見諦
T1562_.29.0652b29: 者。彼見所斷九品離繋。亦四時得如前應知。
T1562_.29.0652c01: 依根本地入見諦者。彼見所斷九品離繋。亦
T1562_.29.0652c02: 一時得如前應知。根本非欲斷對治故。若依
T1562_.29.0652c03: 未至若依根本。彼修所斷九品離繋。亦一時
T1562_.29.0652c04: 得如前應知。必不起彼無漏對治。是不還果
T1562_.29.0652c05: 向道攝故。先斷上七地入見諦者。彼見三諦
T1562_.29.0652c06: 斷七地。離繋亦四時得如前應知。見道諦斷
T1562_.29.0652c07: 七地離繋。唯三時得謂一治生。及二得果無
T1562_.29.0652c08: 漏治生即得果故。彼修所斷七地離繋唯三
T1562_.29.0652c09: 時得。謂二治生及一得果。具離八地入聖道
T1562_.29.0652c10: 者。見修位中斷有頂惑。見三諦斷離繋三時。
T1562_.29.0652c11: 謂一治生及二得果。見道諦斷離繋二時。由
T1562_.29.0652c12: 治生時即得果故。修斷八品離繋二時。謂
T1562_.29.0652c13: 治生及一得果。第九離繋唯一時得。以治生
T1562_.29.0652c14: 時即得果故。諸分離染見修位中。進斷所餘
T1562_.29.0652c15: 准此應説。以何因證得後果時。重得先時所
T1562_.29.0652c16: 斷離繋。由至教故。謂契經中依正證得阿羅
T1562_.29.0652c17: 漢果。説如是言應如是知應如是見。彼從欲
T1562_.29.0652c18: 漏心得解脱。乃至廣説。由此位中亦得欲界。
T1562_.29.0652c19: 厭患對治等無學法智故。知彼離繋亦應重
T1562_.29.0652c20: 得前言。斷欲六品九品入見諦者。彼先修斷
T1562_.29.0652c21: 六九離繋無無漏得。爲永不得暫不得耶。應
T1562_.29.0652c22: 決定言彼永不得。豈不證得阿羅漢。時必
T1562_.29.0652c23: 得先時見修所斷。一切離繋諸無漏得。若彼
T1562_.29.0652c24: 先時所斷離繋。有無漏得今時捨者。於彼
T1562_.29.0652c25: 應得無漏得。若先無者今時亦無。得離繋時
T1562_.29.0652c26: 唯自治起。及捨劣道得勝時故。諸有先依根
T1562_.29.0652c27: 本靜慮入見諦者。得無學時寧從欲漏心得
T1562_.29.0652c28: 解脱。就依未至入見諦者。及次第者説故無
T1562_.29.0652c29: 失。或諸證得阿羅漢者。定得無學法智品攝。
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