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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_.29.0652a01: 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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