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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。
T1562_.29.0653a01: 厭患對治由此數能厭患欲界。令欲界結無
T1562_.29.0653a02: 復繋能。依此故言彼從欲漏心得解脱。由此
T1562_.29.0653a03: 即釋契經所言。阿羅漢果永斷瞋恚。就厭患
T1562_.29.0653a04: 彼説爲斷故。若爾何故引此契經。證後果時。
T1562_.29.0653a05: 得前離繋。經言從欲漏心得解脱者。有具二
T1562_.29.0653a06: 因有一因故。謂於欲離繋得。無漏得者二因
T1562_.29.0653a07: 故言心脱欲漏。一得彼無學離繋得故。二得
T1562_.29.0653a08: 彼無學厭患治故。若不得者唯由一因。故此
T1562_.29.0653a09: 契經義皆成立。此中理趣如前已*辯。復云何
T1562_.29.0653a10: 知得阿羅漢二界離繋。必捨學得得無學得
T1562_.29.0653a11: 非欲界耶。學位定應先得彼故。謂設先離無
T1562_.29.0653a12: 所有染。隨依何地入見諦時。必得二界諸見
T1562_.29.0653a13: 所斷無漏斷治。彼見所斷是一斷治頓所斷
T1562_.29.0653a14: 故。上地見道現在前時。必修未來下地道故。
T1562_.29.0653a15: 下靜慮遍能爲上斷治故。豈不已離無所有
T1562_.29.0653a16: 處染。依第三定等入見諦時。應修未來上地
T1562_.29.0653a17: 見道。同爲有頂斷對治故。不爾未離此地染
T1562_.29.0653a18: 者。即依此地入見諦時。自及上諸地見諦所
T1562_.29.0653a19: 斷。見一一諦時能頓斷故。如有未離第四定
T1562_.29.0653a20: 染。依第四定入見諦時。頓斷五地見所斷染。
T1562_.29.0653a21: 乃至未離初靜慮染。依初靜慮入見諦時。頓
T1562_.29.0653a22: 斷八地見所斷染。上地曾無斷下地故。非第
T1562_.29.0653a23: 四等與第三等。所對治法一切皆同。由是已
T1562_.29.0653a24: 離第三等染。依第三等入見諦時。雖上地能
T1562_.29.0653a25: 治自上地。而非與下所治恒同。故依下時不
T1562_.29.0653a26: 能修上。諸異生位以世俗道斷見所斷。所有
T1562_.29.0653a27: 離繋唯由下地。見道勢力於自上地無漏得
T1562_.29.0653a28: 起。謂依上地見道現前。必修未來下地見道。
T1562_.29.0653a29: 由彼勢力於下離繋。得無漏得非上地故。由
T1562_.29.0653b01: 此學位定應遍於色無色攝。見斷離繋得無
T1562_.29.0653b02: 漏得非欲理成。欲唯未至地見道所斷故。豈
T1562_.29.0653b03: 不應如第四定等。非第三等下地對治。然第
T1562_.29.0653b04: 四等見道現前。能修未來下地所攝。一切見
T1562_.29.0653b05: 道由彼道力。於諸下地見斷離繋得無漏得。
T1562_.29.0653b06: 如是根本雖非欲治。然根本地見道現前應
T1562_.29.0653b07: 修未來。未至地攝一切見道。由彼道力應於
T1562_.29.0653b08: 欲界見斷離繋得無漏得。此例不齊。見道有
T1562_.29.0653b09: 二。一欲界對治。二上界對治。欲治有三。謂斷
T1562_.29.0653b10: 對治厭患對治遠分對治。色無色治三種亦
T1562_.29.0653b11: 然。欲治三中初斷對治。唯未至攝餘通六地。
T1562_.29.0653b12: 上治三種皆通六地。然上二界斷治見道。唯
T1562_.29.0653b13: 能對治自上地染。餘治見道亦治下地。上地
T1562_.29.0653b14: 雖非下地斷治。而上見道現在前時。遍修未
T1562_.29.0653b15: 來下地見道。下與上地同所治故。無有欲界
T1562_.29.0653b16: 斷治見道。能與根本同一所治。可根本地見
T1562_.29.0653b17: 道現前。能修未來未至地攝。欲見斷法斷治
T1562_.29.0653b18: 見道。由彼道力能於欲界見斷離繋得無漏
T1562_.29.0653b19: 得故彼所引爲例不齊。諸根本地欲界厭患
T1562_.29.0653b20: 遠分對治。色無色界三種對治。見道現前還
T1562_.29.0653b21: 修未來未至地攝。如是二種三種對治非由
T1562_.29.0653b22: 未來。欲界厭遠對治力故。便於欲界見斷
T1562_.29.0653b23: 離繋得無漏得。唯斷對治力能斷繋得故諸
T1562_.29.0653b24: 先離欲。若依未至入見諦者。欲界厭患遠分
T1562_.29.0653b25: 對治。見道現前亦修未來。欲斷對治欲斷治
T1562_.29.0653b26: 地道正現在前故。由如是理非先。離欲入見
T1562_.29.0653b27: 諦者。皆於欲界見斷離繋得無漏得。諸先離
T1562_.29.0653b28: 欲入見諦者。畢竟無容於欲修斷。所有離繋
T1562_.29.0653b29: 得無漏得。以未至攝欲界修斷。斷對治收無
T1562_.29.0653c01: 漏修道。於不還果身中現前。及未來修倶非
T1562_.29.0653c02: 理故。理無容有不還果身中。有一來不還二
T1562_.29.0653c03: 向道。故諸有先離無所有染入聖道者唯除
T1562_.29.0653c04: 菩薩。餘亦定於二界一切修斷離繋得無漏
T1562_.29.0653c05: 得。彼皆必於二界修斷。自勝果道遍現前故。
T1562_.29.0653c06: 如是理趣以何證知。説聖者生第四靜慮。以
T1562_.29.0653c07: 上諸地定成樂根。及説聖者生於無色。定有
T1562_.29.0653c08: 色貪盡斷遍知得故。菩薩何縁不亦如是。不
T1562_.29.0653c09: 由加行一切功徳。能現前故如滅定等。謂聲
T1562_.29.0653c10: 聞獨覺無自在功力。能超間起諸對治道。欲
T1562_.29.0653c11: 證後道必藉前道。以爲加行方能證故。菩薩
T1562_.29.0653c12: 亦有超起功力。以於諸法相連接中。得殊勝
T1562_.29.0653c13: 智加行廣故。若爾菩薩應見道中。不起法智
T1562_.29.0653c14: 品唯起類智品。因同前故無如是事。於色無
T1562_.29.0653c15: 色蘊有無我智生。必以有執受蘊無我智爲
T1562_.29.0653c16: 先故。或初業地於法類品次第觀中。曾極
T1562_.29.0653c17: 習後次觀苦。世第一法有苦現觀。見道續生
T1562_.29.0653c18: 一切如前任運起故。或異生位從無始來。數
T1562_.29.0653c19: 以世間有欺誑智。觀察欲色苦集滅道。故雖
T1562_.29.0653c20: 已斷欲色二界見所斷或。爲以出世無欺誑
T1562_.29.0653c21: 智重遍觀察。菩薩亦修彼對治道。諸先離染
T1562_.29.0653c22: 隨其所應。後見道生至住果位。勝果道障既
T1562_.29.0653c23: 先已除。得勝果道斯有何失。許如是義便爲
T1562_.29.0653c24: 善通。十門品説亦善安立。菩薩成下修斷無
T1562_.29.0653c25: 爲理不應然。且住果者得非果道違毘婆沙。
T1562_.29.0653c26: 非住果時未趣後果。可有已得非果道義。又
T1562_.29.0653c27: 理必然非此斷治現在前位。如何由彼能得
T1562_.29.0653c28: 未來此斷治道。又見具縛漸得果者。於後成
T1562_.29.0653c29: 就勝果道時。果所攝道必不行故。諸先離染
T1562_.29.0654a01: 至得果時。若有亦得勝果道理。彼果攝道應
T1562_.29.0654a02: 永不行。又非住有頂見道諦斷斷對治時。亦
T1562_.29.0654a03: 有得欲界諸修所斷斷對治理。又諸獲得勝
T1562_.29.0654a04: 果道時。隨應亦得諸世俗道。世出世道相繋
T1562_.29.0654a05: 屬故。若先離染隨其所應。後見道生至住果
T1562_.29.0654a06: 位。必亦獲得勝果道者。得預流時應修俗智。
T1562_.29.0654a07: 同對治故等離障故。由此我説得離繋等。符
T1562_.29.0654a08: 教順理爲善安立。即諸離繋彼彼位中。得遍
T1562_.29.0654a09: 知名隨勝立故。遍知有二。一智遍知。二斷遍
T1562_.29.0654a10: 知。智遍知者體即是慧。有説此通有漏無漏。
T1562_.29.0654a11: 有漏慧者謂除勝解作意相應。所餘世間分
T1562_.29.0654a12: 別法性。能取諸法自相共相。聞思所成及
T1562_.29.0654a13: 頂忍。世第一等修所成慧無漏慧者謂出世
T1562_.29.0654a14: 間。見道修道無學道慧。前有漏慧順無漏智。
T1562_.29.0654a15: 現觀性故亦名遍知。如契經説。我作如是如
T1562_.29.0654a16: 理思時。實現觀生便知老死由生故有。又言
T1562_.29.0654a17: 於一法未達未遍知。我説不能作苦邊際。非
T1562_.29.0654a18: 無漏慧遍知一切法故。智遍知亦通有漏慧。
T1562_.29.0654a19: 唯無漏慧爲智遍知。是我宗中正意所許。如
T1562_.29.0654a20: 説爲於未現觀法起現觀故。思惟取蘊非由
T1562_.29.0654a21: 聞等所成俗慧可證。得預流至阿羅漢果。説
T1562_.29.0654a22: 預流等九根得故。又轉法輪契經中説。以無
T1562_.29.0654a23: 漏慧遍知苦等。應知此即是未知當知根。然
T1562_.29.0654a24: 菩薩言實現觀生者。於世間慧假立現觀名。
T1562_.29.0654a25: 彼行相轉似現觀故。言於一法未達等者。依
T1562_.29.0654a26: 於此法若未遍知。障苦盡者密説無過。故定
T1562_.29.0654a27: 無漏慧方得遍知名。斷遍知者體即離繋。能
T1562_.29.0654a28: 遍知故名爲遍知。是智異名如何目斷。是智
T1562_.29.0654a29: 果故如業解果。謂契經説六處名業是業果
T1562_.29.0654b01: 故。又説無爲應果名解是解果故。如是遍知
T1562_.29.0654b02: *目斷無失。若爾忍果應非遍知。毘婆沙師
T1562_.29.0654b03: 作如是釋。諸忍皆是智眷屬故。於忍所作立
T1562_.29.0654b04: 智作名。如臣所爲亦名王作。有餘師釋。諸解
T1562_.29.0654b05: 脱道於所得斷。亦有功能以於斷得能任持
T1562_.29.0654b06: 故。令諸繋得不復生故。由此忍果有智果義。
T1562_.29.0654b07: 此釋不然。以説諸斷唯是諸無間道。離繋士
T1562_.29.0654b08: 用果故。或金剛喩等持相應無漏。叡智力能
T1562_.29.0654b09: 總集諸斷。無漏離繋得故。忍果爾時亦成智
T1562_.29.0654b10: 果。漸得果等得一來不還忍果。無爲已成智
T1562_.29.0654b11: 果故。許身見等三順下結。永斷無爲名智果
T1562_.29.0654b12: 故。當説餘三是智果故。爲一一斷道所得離
T1562_.29.0654b13: 繋各立一遍知。爲一切斷道所得離繋總立
T1562_.29.0654b14: 一遍知。二倶不然。以有極廣極略過故。若爾
T1562_.29.0654b15: 云何。頌曰
T1562_.29.0654b16:     斷遍知有九 欲初二斷一
T1562_.29.0654b17:     二各一合三 上界三亦爾
T1562_.29.0654b18:     餘五順下分 色一切斷三
T1562_.29.0654b19: 論曰。諸斷總立九種遍知。唯立九縁如後當
T1562_.29.0654b20: 辯。何等名曰九種遍知。且三界繋見諦所斷
T1562_.29.0654b21: 煩惱等。斷立六遍知。謂欲界繋初二部斷立
T1562_.29.0654b22: 一遍知。初二部言即顯見苦見集所斷。次二
T1562_.29.0654b23: 部斷各立一遍知。次二部言顯見滅道斷。如
T1562_.29.0654b24: 欲界三上界亦爾。謂色無色二界所繋。亦初
T1562_.29.0654b25: 二斷一二各一合三。餘三界繋修道所斷。煩
T1562_.29.0654b26: 惱等斷立三遍知。謂欲界繋修道所斷。煩惱
T1562_.29.0654b27: 等斷立一遍知。應知即是五順下分結盡遍
T1562_.29.0654b28: 知并前立故。色界所繋修道所斷。煩惱等斷
T1562_.29.0654b29: 立一遍知。應知此即是色愛盡遍知。無色界
T1562_.29.0654c01: 繋修道所斷。煩惱等斷立一遍知。即一切結
T1562_.29.0654c02: 永盡遍知。此亦并前合立一故。此三前六總
T1562_.29.0654c03: 九遍知。如見道中唯見所斷煩惱等斷得遍
T1562_.29.0654c04: 知名。如是修道中亦唯修斷不一。唯修斷二
T1562_.29.0654c05: 通見修。已説并前而建立故。當説二時集
T1562_.29.0654c06: 遍知故。若異此者則不應説。五順下分盡一
T1562_.29.0654c07: 切盡遍知。以何因縁色無色界。見斷法斷合
T1562_.29.0654c08: 立遍知。修斷斷中各別建立。如對治起而建
T1562_.29.0654c09: 立故。謂如色界諸蘊無我。無色諸蘊無我亦
T1562_.29.0654c10: 然。以彼見所斷無事同故。等非身倶故對治
T1562_.29.0654c11: 亦同。如無色中等至殊勝。色界等至則不如
T1562_.29.0654c12: 是。彼修所斷有事別故。對治不同是故別立。
T1562_.29.0654c13: 如是所立九種遍知。應*辯於中幾何道果。頌
T1562_.29.0654c14:
T1562_.29.0654c15:     於中忍果六 餘三是智果
T1562_.29.0654c16:     未至果一切 根本五或八
T1562_.29.0654c17:     無色邊果一 三根本亦爾
T1562_.29.0654c18:     俗果二聖九 法智三類二
T1562_.29.0654c19:     法智品果六 類智品果五
T1562_.29.0654c20: 論曰。於此九中且應先*辯。與忍智道爲果
T1562_.29.0654c21: 差別。忍果有六謂三界繋。見斷法斷六種遍
T1562_.29.0654c22: 知。智果有三。謂順下分色愛一切結盡遍知。
T1562_.29.0654c23: 由此三遍知是修道果故。由此已*辯見修道
T1562_.29.0654c24: 果。與靜慮地爲果別者。未至靜慮果具有九。
T1562_.29.0654c25: 謂此爲依斷一切故。根本靜慮果五或八所
T1562_.29.0654c26: 言五者毘婆沙師説。根本靜慮非欲斷治故。
T1562_.29.0654c27: 所言八者尊者妙音説。根本靜慮亦欲斷治
T1562_.29.0654c28: 故。除順下分結盡遍知。以彼唯是未至果故。
T1562_.29.0654c29: 無容修彼斷對治故。中間靜慮如根本説。豈
T1562_.29.0655a01: 不依止根本慮靜。入見諦時亦修未來。依未
T1562_.29.0655a02: 至地欲斷治道。得斷治故亦應證彼。欲見斷
T1562_.29.0655a03: 法斷無漏離繋得。寧説根本唯得五果。此責
T1562_.29.0655a04: 不然。爾時所修依未至地斷對治者。唯色無
T1562_.29.0655a05: 色斷對治故。根本地道既不能爲欲斷對治。
T1562_.29.0655a06: 彼現起位如何能修欲斷治道。由彼所修未
T1562_.29.0655a07: 至斷治。唯治上界故果唯五。復云何知起餘
T1562_.29.0655a08: 對治。必不能修餘對治道宗所説故。謂於思
T1562_.29.0655a09: 擇先離色染入見諦者。至修位中色盡遍知。
T1562_.29.0655a10: 得不得處如是説故。有言既説離空處染時。
T1562_.29.0655a11: 亦修未來諸靜慮地故。豈不已説餘治修餘。
T1562_.29.0655a12: 此責不然。非誠證故。説斷空處修靜慮時。但
T1562_.29.0655a13: 修未來無色對治。非色對治爲證。豈成此乃
T1562_.29.0655a14: 證餘不修餘治。有作是説。此證倶不成。見
T1562_.29.0655a15: 修道中所修相異故。謂第四定見道現前。唯
T1562_.29.0655a16: 修未來六地見道。修道現起所修不然。又見
T1562_.29.0655a17: 道中一無間道。頓斷八地修道不然。又彼所
T1562_.29.0655a18: 修同不同分智行相異。是故見道與彼修道
T1562_.29.0655a19: 所修各別。又修道中亦有餘治現在前位修
T1562_.29.0655a20: 餘治道。如離欲時修諸類智。離色無色時修
T1562_.29.0655a21: 苦集法智故。見道位理亦應然。又根本靜慮
T1562_.29.0655a22: 亦能治欲界。如世尊言六出離依。喜爲因依
T1562_.29.0655a23: 住。便能捨離六出離依憂。乃至廣説。此捨
T1562_.29.0655a24: 離言説離欲染。非宗邊地許有喜根。由此極
T1562_.29.0655a25: 成根本靜慮能治欲界。是故根本靜慮地果
T1562_.29.0655a26: 有八遍知。此中有餘作如是斥。非不現起斷
T1562_.29.0655a27: 治道力。能引無漏離繋得生名得遍知。如沙
T1562_.29.0655a28: 門果如世俗道得二果時。雖修未來無漏斷
T1562_.29.0655a29: 治。而不名曰得沙門果。如是根本靜慮現前。
T1562_.29.0655b01: 縱修未來欲斷治道。而不由彼引離繋得。故
T1562_.29.0655b02: 不可得八遍知果。此無深理以許聖位用世
T1562_.29.0655b03: 俗道。離諸染時得無漏世俗二離繋得故。非
T1562_.29.0655b04: 俗無漏二智倶行故。由未來無漏道力能引
T1562_.29.0655b05: 無漏離繋得生。非沙門果亦不成證。安立因
T1562_.29.0655b06: 果與得無漏。離繋得理各有別故。言世俗道
T1562_.29.0655b07: 得二果時。有不名爲沙門果者。是現非彼未
T1562_.29.0655b08: 來果義。無漏斷得障得斷故。爾時必起無漏
T1562_.29.0655b09: 斷得。此無漏得亦由未來。無漏引起如何成
T1562_.29.0655b10: 證。又世俗道得二果時。亦許所得名沙門果。
T1562_.29.0655b11: 未來無漏解脱道等。亦得名爲沙門果故。謂
T1562_.29.0655b12: 世俗道得二果時。未來無漏解脱道等。障得
T1562_.29.0655b13: 斷故得皆現起。彼爲是誰沙門之果。是現未
T1562_.29.0655b14: 來沙門之果。謂世俗道現在前時。有無漏得
T1562_.29.0655b15: 名現在道。彼是此道之等流果。亦未來道之
T1562_.29.0655b16: 士用果。相應倶有因通三世故。彼以士用果
T1562_.29.0655b17: 爲其果故。諸無爲法越三世故名沙門果何
T1562_.29.0655b18: 理能遮。由此彼執根本靜慮。八遍知果其理
T1562_.29.0655b19: 還成。然實不成彼證非故。且彼所説謂第四
T1562_.29.0655b20: 定。見道現前唯修未來六地見道。修道現起
T1562_.29.0655b21: 所修異者此不成證。謂所修地雖復不同。然
T1562_.29.0655b22: 倶唯修上界治故。雖所修地少有不同。何理
T1562_.29.0655b23: 即令修餘對治。以離有頂治道起時。雖修未
T1562_.29.0655b24: 來依九地道。而不可以所修異故。即令彼能
T1562_.29.0655b25: 修餘對治。不爾彼應修世俗道。又即由此於
T1562_.29.0655b26: 見道中。雖一刹那頓斷八地。而修八地治道
T1562_.29.0655b27: 非餘。隨斷少多恒修同治。又由同分不同
T1562_.29.0655b28: 分修。見修道中修相有異。即證見道不修未
T1562_.29.0655b29: 來。餘對治道理善成立。見道所修唯同分故。
T1562_.29.0655c01: 如集等忍現在前時。雖先已得苦等忍智。非
T1562_.29.0655c02: 見集等所斷治故。於此位中不能修彼。然餘
T1562_.29.0655c03: 地道於此能修。是此位道同對治故。或見道
T1562_.29.0655c04: 位雖修未來無量功徳。而在忍位修忍非餘。
T1562_.29.0655c05: 於智位中唯能修智。如是忍智尚不互修況
T1562_.29.0655c06: 修未來。餘對治道義可成立。又修道中亦
T1562_.29.0655c07: 定無有。餘治現起修餘治義。雖諸類智離欲
T1562_.29.0655c08: 時。修離色無色時。修苦集法智。而非斷對治。
T1562_.29.0655c09: 非對治故修此何縁修由因長養。*辯智品中
T1562_.29.0655c10: 當廣顯示。又彼所引意近行經。約加行中現
T1562_.29.0655c11: 見憂喜。相對治故説亦無失。或修觀者由先
T1562_.29.0655c12: 現見。耽嗜依憂能爲逼惱。後例觀彼出離依
T1562_.29.0655c13: 憂。行既同前亦爲逼惱。遂欣初定妙喜現前。
T1562_.29.0655c14: 因此勤修斷憂治道。故説因喜能捨離憂。或
T1562_.29.0655c15: 出離依憂斷對治無間。容初靜慮妙喜現前。
T1562_.29.0655c16: 蘊此於心密説現在。出離依憂喜近能相對
T1562_.29.0655c17: 治。爲欲慰喩遭出離憂。所逼惱者令安泰故
T1562_.29.0655c18: 根本靜慮於一切種。定無能爲欲斷對治。誰
T1562_.29.0655c19: 棄樂行依苦勤修。爲欲證得三沙門果。由如
T1562_.29.0655c20: 是理毘婆沙師。説根本靜慮遍知果唯五。我
T1562_.29.0655c21: 能此中更廣決擇。恐遠本義故應且止。與
T1562_.29.0655c22: 無色地爲果別者。無色邊地果唯有一。謂依
T1562_.29.0655c23: 空處近分地道。得色愛盡遍知果故。聖依
T1562_.29.0655c24: 俗道離諸染位。所得斷果亦名遍知。以得
T1562_.29.0655c25: 無漏離繋得故。前三根本果亦唯一。謂依無
T1562_.29.0655c26: 色前三根本。得一切盡遍知果。故由此已
T1562_.29.0655c27: *辯靜慮無色。總得遍知果多少別。與俗聖
T1562_.29.0655c28: 道爲果別者。俗道果二謂俗道力。唯能獲得
T1562_.29.0655c29: 順下分盡。及色愛盡遍知果故聖道果九。謂
T1562_.29.0656a01: 聖道力乃至能越。三有頂故。應知九中二是
T1562_.29.0656a02: 共果七不共果。唯聖果故與法類智爲果別
T1562_.29.0656a03: 者。法智果三謂法智。力能斷三界修所斷故。
T1562_.29.0656a04: 類智果二。謂類智力斷色無色修所斷故。與
T1562_.29.0656a05: 法類品爲果別者。法智品果六。謂即是前法
T1562_.29.0656a06: 智法忍所得六果。類智品果五。謂即是前類
T1562_.29.0656a07: 智類忍所得五果。品言通攝智及忍故。法品
T1562_.29.0656a08: 六中四不共果。三屬法忍一屬法智。二是共
T1562_.29.0656a09: 果。謂最後二雙屬法類二種智故。類品五中
T1562_.29.0656a10: 三不共果皆屬類忍。二是共果謂最後二義
T1562_.29.0656a11: 如前釋。何縁一一道所得斷。不各各立爲一
T1562_.29.0656a12: 遍知。以永斷時説遍知故。如契經説吾今爲
T1562_.29.0656a13: 汝宣説遍知。乃至廣説。此中何等名爲遍知。
T1562_.29.0656a14: 謂貪永斷瞋永斷癡永斷。乃至廣説。説永斷
T1562_.29.0656a15: 言顯所得斷。都無隨縛方名遍知。云何名爲
T1562_.29.0656a16: 有隨縛斷。云何名爲無隨縛斷。斷具三種或
T1562_.29.0656a17: 四種縁。名無隨縛不具名有。謂或有斷雖得
T1562_.29.0656a18: 離繋得。而闕餘得故容還永捨。或復有斷餘
T1562_.29.0656a19: 得雖生。未缺堅牢生死之首。以八地染雖數
T1562_.29.0656a20: 曾離。未能缺彼故還墜惡趣獄。或復有斷雖
T1562_.29.0656a21: 亦缺彼。而餘煩惱繋縛未除。於永斷義未得
T1562_.29.0656a22: 圓滿。或復有斷餘縛亦除。而猶未能越所屬
T1562_.29.0656a23: 界。以同類惑未斷無餘。於永斷義亦未圓滿。
T1562_.29.0656a24: 如是諸斷名有隨縛。是故於彼不立遍知。唯
T1562_.29.0656a25: 九位中三四縁具。斷無隨縛可立遍知。何謂
T1562_.29.0656a26: 具縁。頌曰
T1562_.29.0656a27:     得無漏斷得 及缺第一有
T1562_.29.0656a28:     滅雙因越界 故立九遍知
T1562_.29.0656a29: 論曰。見斷法斷具三縁故便立遍知。修斷法
T1562_.29.0656b01: 斷具四縁故方立遍知。見斷法斷具三縁者。
T1562_.29.0656b02: 謂得無漏離繋得故。缺有頂故。滅雙因故。此
T1562_.29.0656b03: 中異生雖復亦有離八地染名滅雙因。而斷
T1562_.29.0656b04: 非遍知闕餘二縁故。見聖諦位第二三刹那
T1562_.29.0656b05: 諸斷。雖有無漏離繋得。餘二縁闕未立遍知。
T1562_.29.0656b06: 第四五刹那雖亦缺有頂。雙因未滅不立遍
T1562_.29.0656b07: 知。見集斷因有未滅故。集法智位欲二部斷。
T1562_.29.0656b08: 具三縁故得遍知名。後五刹那法類智位。斷
T1562_.29.0656b09: 具三縁故皆得遍知名。修斷法斷具四縁者。
T1562_.29.0656b10: 三縁如上越界第四。謂諸界中聖未越地。彼
T1562_.29.0656b11: 所得斷唯具二縁。若已越地未越界者。彼所
T1562_.29.0656b12: 得斷猶闕一縁。若越界時四縁方具。隨應彼
T1562_.29.0656b13: 斷得遍知名。豈不應五縁謂加離倶繋。有餘
T1562_.29.0656b14: 説此即滅雙因。及越界縁故不別説。若爾亦
T1562_.29.0656b15: 勿立越界縁。越界亦即滅雙因故。雙因倶繋
T1562_.29.0656b16: 雖依一物。而繋與因其義各異。謂於五部令
T1562_.29.0656b17: 起名因。即於其中能縛名繋。且苦智生集智
T1562_.29.0656b18: 未生。二部雖無互令起力。而有展轉能爲因
T1562_.29.0656b19: 性。見集斷惑縛義如本。見苦所斷縛義都無。
T1562_.29.0656b20: 故非滅雙因即是離倶繋。又不可説因義即
T1562_.29.0656b21: 繋。以無漏縁惑不繋他聚故。由此我宗二種
T1562_.29.0656b22: 倶説。今不説者但可説言。説此彼自成不可
T1562_.29.0656b23: 言無異。體義寛故且説雙因。雖諸越界位皆
T1562_.29.0656b24: 滅雙因。而滅雙因時非皆越界。故滅雙因外
T1562_.29.0656b25: 別立越界縁。滅三地雙因未立遍知故。誰成
T1562_.29.0656b26: 就幾遍知。頌曰
T1562_.29.0656b27:     住見諦位無 或成一至五
T1562_.29.0656b28:     修成六一二 無學唯成一
T1562_.29.0656b29: 論曰。異生位中雖能離染。乃至八地不成遍
T1562_.29.0656c01: 知。於聖位中依未至定入見諦者。從初乃至
T1562_.29.0656c02: 集法忍位亦無遍知。至集法智集類忍位唯
T1562_.29.0656c03: 成就一。至集類智滅法忍位便成就二。至滅
T1562_.29.0656c04: 法智滅類忍位便成就三。至滅類智道法忍
T1562_.29.0656c05: 位便成就四。至道法智道類忍位便成就五。
T1562_.29.0656c06: 依根本定入見諦者。至集類忍亦無遍知。後
T1562_.29.0656c07: 位隨應如理思擇。住修道位未離欲者。道類
T1562_.29.0656c08: 智爲初乃至未得全離欲界染。及離欲退皆
T1562_.29.0656c09: 成就六。至全離欲以離欲第九解脱道爲初。
T1562_.29.0656c10: 乃至離色界最後無間道。先離欲者從道類
T1562_.29.0656c11: 智。乃至未起色盡道前唯成一遍知。謂順下
T1562_.29.0656c12: 分盡。從色愛盡及無學位。起色纒退亦一如
T1562_.29.0656c13: 前。有色愛者從色愛永盡。先離色者從起色
T1562_.29.0656c14: 盡道。至未全離無色愛前。成下分盡色愛盡
T1562_.29.0656c15: 二。從無學退起無色纒成二遍知名。如前説
T1562_.29.0656c16: 住無學位唯成就一。謂一切結永盡遍知。若
T1562_.29.0656c17: 依根本入正決定道類智時。彼所有斷亦得
T1562_.29.0656c18: 順下分斷遍知名者。寧許根本果唯有五遍
T1562_.29.0656c19: 知。唯色無色界見斷法斷。得彼遍知名故無
T1562_.29.0656c20: 有失。何縁唯此亦得彼名。以漸次得不還果
T1562_.29.0656c21: 者。於此斷上立彼名故。又先俗道所斷下分。
T1562_.29.0656c22: 今聖道力令永不生。故彼所得斷假説爲此
T1562_.29.0656c23: 果。今實不得欲斷遍知。是故此中應作四句。
T1562_.29.0656c24: 謂若將得斷者。亦將得遍知耶。或有將得斷
T1562_.29.0656c25: 非將得遍知。謂諸位中將所得斷未於彼斷
T1562_.29.0656c26: 將立遍知。或將得遍知非將得斷。謂未離
T1562_.29.0656c27: 欲入見諦者。於集法忍正滅位中。欲界見苦
T1562_.29.0656c28: 所斷法斷。將得遍知衆縁具故。非將得斷先
T1562_.29.0656c29: 已得故。於集類忍正滅位中。二界見苦所斷
T1562_.29.0657a01: 法斷。諸先離欲若依根本入見諦者。後三類
T1562_.29.0657a02: 忍正滅位中。隨其所應彼先所斷。色無色界
T1562_.29.0657a03: 見斷法斷。彼欲見修所斷法斷。於一切位非
T1562_.29.0657a04: 將得斷先已得故。非將得遍知此非彼治故。
T1562_.29.0657a05: 若依未至入見諦者。三法類忍正滅位中。隨
T1562_.29.0657a06: 其所應彼先所斷。欲色無色見斷法斷。於修
T1562_.29.0657a07: 道位離欲界染第九無間正滅位中。三界見
T1562_.29.0657a08: 斷及欲八品修斷法斷。離第四定第九無間
T1562_.29.0657a09: 滅位中。前三九品第四八品。先離色者
T1562_.29.0657a10: 四地九品修斷法斷。金剛喩定正滅位中。一
T1562_.29.0657a11: 切前位所斷法斷。或將得斷亦將得遍知。謂
T1562_.29.0657a12: 諸位中將所得斷。亦於彼斷將立遍知。此諸
T1562_.29.0657a13: 位言顯無間道。自所斷法斷將得遍知名。如
T1562_.29.0657a14: 未離欲入見諦者。於集法忍正滅位中。欲界
T1562_.29.0657a15: 見集所斷法斷。於集類忍正滅位中。二界見
T1562_.29.0657a16: 集所斷法斷。如是乃至於道類忍正滅位中。
T1562_.29.0657a17: 二界見道所斷法斷。諸先離染入見諦者如
T1562_.29.0657a18: 應當思。修道位中於離欲界。第四靜慮有
T1562_.29.0657a19: 頂染時。第九無間所斷法斷。或非將得斷非
T1562_.29.0657a20: 將得遍知。謂除如前所説諸相。何故不還阿
T1562_.29.0657a21: 羅漢果。總集諸斷立一遍知。頌曰
T1562_.29.0657a22:     越界得果故 二處集遍知
T1562_.29.0657a23: 論曰。具二縁故於所得斷。總集建立爲一遍
T1562_.29.0657a24: 知。一者越界。二者得果。所言集者是合一
T1562_.29.0657a25: 義。若於無色分離染故得預流果。全離染故
T1562_.29.0657a26: 得阿羅漢。若於欲界分離染故得一來果。全
T1562_.29.0657a27: 離染故得不還果。若於色界分離全離倶不
T1562_.29.0657a28: 得果。唯於二處具足二縁。謂得果時亦即越
T1562_.29.0657a29: 界故。阿羅漢及不還果。集所得斷立一遍知。
T1562_.29.0657b01: 爾時總起一味得故。餘二果時得雖一味而
T1562_.29.0657b02: 未越界。色愛盡時雖是越界無一味得故。於
T1562_.29.0657b03: 彼位不集遍知。要具二縁方總集故。誰捨誰
T1562_.29.0657b04: 得幾種遍知。頌曰
T1562_.29.0657b05:     捨一二五六 得亦然除五
T1562_.29.0657b06: 論曰。言捨一者謂從無學及色愛盡。全離欲
T1562_.29.0657b07: 退。言捨二者謂諸不還。從色愛盡起欲纒退。
T1562_.29.0657b08: 及彼獲得阿羅漢時。諸先離欲依根本定。入
T1562_.29.0657b09: 見諦者道類忍時。言捨五者經主釋言。謂先
T1562_.29.0657b10: 離欲道類智位。此但應説道類忍時。道類智
T1562_.29.0657b11: 時彼已捨故。夫言得捨據將説故。又應簡言
T1562_.29.0657b12: 依未至定入見諦者。若依根本入見諦者。於
T1562_.29.0657b13: 欲界斷不得無漏離繋得故。不得欲界見斷
T1562_.29.0657b14: 法斷三種遍知。非先不得可言今捨。言捨六
T1562_.29.0657b15: 者謂未離欲所有聖者。得不還時。得亦然者
T1562_.29.0657b16: 謂有得一得二得六。言得一者謂勝進位。集
T1562_.29.0657b17: 類忍等九種位中。及從無色起色纒退。言
T1562_.29.0657b18: 得二者。謂從無學起無色界諸纒退時。言得
T1562_.29.0657b19: 六者。謂不還退無得五者理無容故。謂先離
T1562_.29.0657b20: 欲依未至定入見諦者。道類忍時捨五遍知
T1562_.29.0657b21: 得不還果。此果若退可得五遍知。此退既無
T1562_.29.0657b22: 故無容得五。豈不勝進得聖果時。於諸無爲
T1562_.29.0657b23: 更起勝得乍可名得。寧捨遍知約斷實然恒
T1562_.29.0657b24: 成就故。但今且據九遍知中。若得異名本名
T1562_.29.0657b25: 便失。説名爲捨亦無有過
T1562_.29.0657b26: *説一切有部順正理論*卷第五十六
T1562_.29.0657b27:
T1562_.29.0657b28:
T1562_.29.0657b29:
T1562_.29.0657c01:
T1562_.29.0657c02:
T1562_.29.0657c03: 阿毘達磨順正理論卷第五十七
T1562_.29.0657c04:   尊者衆賢造
T1562_.29.0657c05:  *三藏法師玄奘奉  詔譯 
T1562_.29.0657c06:   *辯賢聖品第六之一
T1562_.29.0657c07: 如是已辯隨眠等性。雖有無量。總建立爲三
T1562_.29.0657c08: 界五部隨眠等斷。隨所繋事雖亦無量。就勝
T1562_.29.0657c09: 位立九種遍知。然斷必由道力故得。此所由
T1562_.29.0657c10: 道其相云何。頌曰
T1562_.29.0657c11:     已説煩惱斷 由見諦修故
T1562_.29.0657c12:     見道唯無漏 修道通二種
T1562_.29.0657c13: 論曰。世尊唯説煩惱有二。一見所斷。二修
T1562_.29.0657c14: 所斷。如契經言諸漏有二。謂有諸漏是見所
T1562_.29.0657c15: 斷。或有諸漏是修所斷。然諸論中開二爲五。
T1562_.29.0657c16: 即五所斷如先已説。先何處説。謂先頌言欲
T1562_.29.0657c17: 見苦等斷十七七八四。彼二頌中已具分
T1562_.29.0657c18: 別。然就略攝唯二如經。斷彼但由見修道故。
T1562_.29.0657c19: 道唯無漏亦有漏耶。見道應知唯是無漏。修
T1562_.29.0657c20: 道通二此中問答。倶不應説前已説故。謂前
T1562_.29.0657c21: 説忍所害隨眠。有頂地攝唯見斷等。彼言已
T1562_.29.0657c22: 顯有頂見修所斷隨眠。如其次第唯聖見道。
T1562_.29.0657c23: 修道所斷下八地攝。見斷隨眠聖見道斷凡
T1562_.29.0657c24: 修道斷。修斷聖凡倶修道斷。既説見道唯依
T1562_.29.0657c25: 聖身。豈不已成唯是無漏。既説修道通依凡
T1562_.29.0657c26: 聖身。豈不已成通有漏無漏。是則今説義不
T1562_.29.0657c27: 異前。由此不應造頌再説。説已復説成無用
T1562_.29.0657c28: 故。所説見道唯無漏因。謂一刹那斷九品故。
T1562_.29.0657c29: 此因非證有漏亦能一刹那中斷五部故豈能
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