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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_.29.0657a01: 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
T1562_.29.0658a01: 頓斷便無漏攝。如向所言由見諦故。此所見
T1562_.29.0658a02: 諦其相云何。頌曰
T1562_.29.0658a03:     諦四名已説 謂苦集滅道
T1562_.29.0658a04:     彼自體亦然 次第隨現觀
T1562_.29.0658a05: 論曰。佛於經中説諦有四。一苦二集三滅四
T1562_.29.0658a06: 道。於此論中亦先已説。於何處説謂初品中。
T1562_.29.0658a07: 分別有漏無漏法處。彼如何説謂彼頌言。及
T1562_.29.0658a08: 苦集世間此説苦集諦。擇滅謂離繋此説滅
T1562_.29.0658a09: 諦。無漏謂聖道此説道諦。如是彼處已顯諦
T1562_.29.0658a10: 名。應知彼文亦已顯體。謂除聖道餘有爲法。
T1562_.29.0658a11: 爲果性邊皆名苦諦。爲因性邊皆名集諦。物
T1562_.29.0658a12: 雖無異數分無失。依彼建立現觀位中。諸忍
T1562_.29.0658a13: 智等行相別故。如四正斷出離尋等。擇滅無
T1562_.29.0658a14: 爲名爲滅諦。學無學法皆名道諦。有説名色
T1562_.29.0658a15: 名爲苦諦。以五取蘊爲其體故。唯業煩惱名
T1562_.29.0658a16: 爲集諦。由煩惱力能繋縛心。令屬餘趣由業
T1562_.29.0658a17: 力故。能令自體差別而生。唯煩惱滅名爲滅
T1562_.29.0658a18: 諦。由煩惱滅故於色等解脱。唯觀與止名爲
T1562_.29.0658a19: 道諦。此二攝受諸聖道故。此非諦相別意説
T1562_.29.0658a20: 故。謂説法者爲應時機。勝解堪能分位差別。
T1562_.29.0658a21: 依別意趣密作是言。非謂此文依諦相説。善
T1562_.29.0658a22: 對法者勿執此文。有餘復言唯八苦相。是苦
T1562_.29.0658a23: 是苦諦除此所餘。諸有漏法是苦非苦諦。唯
T1562_.29.0658a24: 順後有愛是集是集諦。餘愛餘有漏是集非
T1562_.29.0658a25: 集諦。唯順後有愛。滅是滅是滅諦。餘愛餘有
T1562_.29.0658a26: 漏滅是滅非滅諦。唯有學八道支是道是道
T1562_.29.0658a27: 諦。餘有學無學全是道非道諦。此説違教及
T1562_.29.0658a28: 違正理。經説有漏法皆是苦諦故。謂諸有漏
T1562_.29.0658a29: 皆取蘊攝。佛説取蘊名爲苦諦。云何知然。略
T1562_.29.0658b01: 説一切五取蘊苦契經説故。又説有苦非苦諦
T1562_.29.0658b02: 言於理有闕相無別故。又彼何縁不作是執。
T1562_.29.0658b03: 有眼等是色非色蘊。有青等是色非色處。然
T1562_.29.0658b04: 此倶名身非身。念住境既不可爾故理有闕。
T1562_.29.0658b05: 又愛非苦諦與至教相違。如説云何苦滅聖
T1562_.29.0658b06: 諦。謂即諸愛究竟斷盡。非愛自性苦諦不攝。
T1562_.29.0658b07: 可愛斷盡名苦滅諦。若謂諸愛是衆苦因故。
T1562_.29.0658b08: 愛斷盡時説衆苦皆滅此亦無失。許殊勝苦
T1562_.29.0658b09: 得永斷時衆苦滅故。如取蘊一分得永斷盡
T1562_.29.0658b10: 時。可説一切取蘊皆滅。如説於色應斷貪欲。
T1562_.29.0658b11: 貪欲斷時便名色斷。乃至於識説亦如是。
T1562_.29.0658b12: 有何理決定説愛非苦諦攝。若謂經言是集
T1562_.29.0658b13: 故者有太過失。如説道諦名趣苦滅。應不能
T1562_.29.0658b14: 斷集執義如言故。又詳至教意愛亦苦諦攝。
T1562_.29.0658b15: 如契經中問見諦者。汝於眼觸所生諸愛。復
T1562_.29.0658b16: 等隨觀見爲我我所不。彼便答言不爾大徳。
T1562_.29.0658b17: 又伽他言未如實見苦便見彼爲我。乃至廣
T1562_.29.0658b18: 説。頌顯身見唯見苦所斷。前經顯愛爲身見
T1562_.29.0658b19: 所縁。故知契經意許愛苦諦攝。又説愛之集
T1562_.29.0658b20: 應如實了知。若愛定非苦諦攝者。則愛唯是
T1562_.29.0658b21: 苦果之集。如何復勸知愛之因。愛既有因
T1562_.29.0658b22: 故亦是果。既亦是果亦苦諦攝。故有漏法爲
T1562_.29.0658b23: 果性邊。皆是苦諦理善成立。諸有漏法爲因
T1562_.29.0658b24: 性邊。皆集諦攝非唯是愛。以契經説是應斷
T1562_.29.0658b25: 故。謂世尊言集諦應斷。復作是説苾芻當知。
T1562_.29.0658b26: 若有於色乃至於識。未達未遍知未斷未離
T1562_.29.0658b27: 染。彼定不能永盡衆苦。既於五蘊皆説斷
T1562_.29.0658b28: 言。故非唯愛是集諦攝。此非誠證以愛斷時
T1562_.29.0658b29: 假於色等説斷言故。如説於色應斷貪欲。貪
T1562_.29.0658c01: 欲斷時便名色斷。乃至於識説亦如是。此是
T1562_.29.0658c02: 誠證所以者何。愛雖行蘊攝而是集諦故。豈
T1562_.29.0658c03: 説於行應斷貪欲。便謂愛體非集諦收故。雖
T1562_.29.0658c04: 於彼説應斷貪色等無妨是集諦攝。又應斷
T1562_.29.0658c05: 言無簡別故。謂色等蘊若自體斷。若於彼
T1562_.29.0658c06: 體能縁愛斷。皆可於彼説應斷言。契經復言
T1562_.29.0658c07: 集諦應斷。故五取蘊爲因性邊。皆集諦攝法
T1562_.29.0658c08: 相似故。又説眼等是因性故。如經説眼爲因
T1562_.29.0658c09: 色爲縁生眼識。眼識既是苦諦自性。所言因
T1562_.29.0658c10: 者是集異名。義准識因是集諦攝由此證眼
T1562_.29.0658c11: 等是集諦理成。又於一物説苦集故。謂契經
T1562_.29.0658c12: 言生等是苦。復言生集故老死集。又契經説
T1562_.29.0658c13: 如實了知。此是老死此老死集。故知苦集一
T1562_.29.0658c14: 物分二。不可説言此經所説。雖名苦集非苦
T1562_.29.0658c15: 集諦。此依異門説聖諦故。謂此經文前作是
T1562_.29.0658c16: 説。如實知苦知苦集等。次彼尊者大倶祉羅
T1562_.29.0658c17: 作是問言。唯舍利子更有異門説聖諦不。彼
T1562_.29.0658c18: 答言有。謂如實知此是老死。老死集等此中
T1562_.29.0658c19: 雖闕説聖諦聲。而乘前言知説聖諦。於此文
T1562_.29.0658c20: 後彼復問言。齊何名爲諸聖弟子。於此正法
T1562_.29.0658c21: 毘柰耶中。正見神通皆得圓滿成就正見乃
T1562_.29.0658c22: 至廣説非聖弟子。離見聖諦可於正法毘柰
T1562_.29.0658c23: 耶中。正見神通得圓滿等。故知於此意説聖
T1562_.29.0658c24: 諦。又若不説是聖諦言。便非聖諦有太過失。
T1562_.29.0658c25: 謂契經説於苦無知。如是乃至於道無知。非
T1562_.29.0658c26: 此中闕説聖諦聲。便謂無知不迷聖諦。於諦
T1562_.29.0658c27: 現觀無爲障能。若爾彼無知應非見諦斷。又
T1562_.29.0658c28: 契經説知苦并因。此中雖無聖諦言説。而此
T1562_.29.0658c29: 非不説見苦集聖諦。又契經言彼見諸諦。見
T1562_.29.0659a01: 諸諦故名現觀者。此雖説諦不説聖言。而
T1562_.29.0659a02: 彼定名見聖諦者。又於餘經見有此例謂如
T1562_.29.0659a03: 有處具説欲貪。有餘處但言由欲往諸趣。雖
T1562_.29.0659a04: 闕貪想知即欲貪故。闕聖諦言亦知説聖諦。
T1562_.29.0659a05: 由此於一物説苦集。故集諦。非唯愛其理
T1562_.29.0659a06: 極成。又於食等説有二故。謂契經説諸聖弟
T1562_.29.0659a07: 子。如實知食及知食集。廣説乃至。云何名
T1562_.29.0659a08: 爲如實知食。謂食有四廣説乃至。如是名爲
T1562_.29.0659a09: 如實知食。云何名爲如實知食集。謂愛後有
T1562_.29.0659a10: 愛喜倶行愛。彼彼喜愛廣説乃至。齊此名爲
T1562_.29.0659a11: 諸聖弟子。於此正法毘柰耶中。正見神通得
T1562_.29.0659a12: 圓滿等。食既如苦諦説愛等爲因。由此證知
T1562_.29.0659a13: 食亦苦諦。復有經説食是苦集。如説衆苦皆
T1562_.29.0659a14: 由食生。又如經言食集故身集。觸集故受集。
T1562_.29.0659a15: 非身及受非苦諦攝。既於一物説苦苦因。故
T1562_.29.0659a16: 知取蘊皆是集諦。經何唯説愛爲集諦。依別
T1562_.29.0659a17: 意趣故作是説。謂契經説喜倶行愛。喜即是
T1562_.29.0659a18: 愛理定無有愛與愛倶。故知此經以愛聲説。
T1562_.29.0659a19: 愛倶取蘊理必應爾。現見餘經有非彼體説
T1562_.29.0659a20: 爲彼故。謂契經言依愛斷愛。此於善法欲説
T1562_.29.0659a21: 以愛聲。又契經言離愛離熱。此於觸一分説
T1562_.29.0659a22: 以愛聲。此中於渇説愛名故。又契經言愛増
T1562_.29.0659a23: 爲取。又經説業以愛爲因。此二經愛名説一
T1562_.29.0659a24: 切煩惱。然契經説起四種愛。此經但以愛聲
T1562_.29.0659a25: 説貪。經説愛聲義非一故。執經説愛爲集諦
T1562_.29.0659a26: 言。謂唯目貪非爲善説。又此經説定有別
T1562_.29.0659a27: 意。以伽他説業愛無明皆能爲因。招後諸行
T1562_.29.0659a28: 一切煩惱。皆能爲因招後有故。愛聲通説一
T1562_.29.0659a29: 切煩惱非唯*目貪。由此證知喜倶行愛非即
T1562_.29.0659b01: *目愛。後更當辯。復有契經證成此義。謂佛
T1562_.29.0659b02: 於彼有因有縁。有緒經中説業因愛。餘
T1562_.29.0659b03: 復説一切煩惱皆是業因。以契經言取縁有
T1562_.29.0659b04: 知前説業愛爲因縁。愛聲通詮一切煩
T1562_.29.0659b05: 惱。譬如經説無明縁行。故非唯愛是集諦攝
T1562_.29.0659b06: 理必應爾。以世尊告西膩迦言。我昔與
T1562_.29.0659b07: 皆定施設。慢類爲苦慢即是集。若謂如上所
T1562_.29.0659b08: 引契經。非五取蘊皆名集諦。故於所立爲證
T1562_.29.0659b09: 不成。此亦不然遮汝所許我義成故。謂所引
T1562_.29.0659b10: 經證諸煩惱。皆是集諦遮汝所許。集諦唯攝
T1562_.29.0659b11: 順後有愛。既遮汝義我宗所説。諸有漏法爲
T1562_.29.0659b12: 因性邊。皆是集諦無能遮止。故上所引爲證
T1562_.29.0659b13: 理成。設許彼經愛唯説愛亦無有失。於招後
T1562_.29.0659b14: 有愛爲勝因就勝説故。謂愛最是不厭有因。
T1562_.29.0659b15: 以愛力能莊飾諸有。令成種種美妙相故。如
T1562_.29.0659b16: 密怨敵現相詐親。令諸有情不見其過。諸有
T1562_.29.0659b17: 情類愛行最多。愛力能令難趣離欲。故於招
T1562_.29.0659b18: 有愛是勝因。以愛爲因力能引起。不別離欲
T1562_.29.0659b19: 和合欲故。法爾力能違逆解脱。故於宣説衆
T1562_.29.0659b20: 苦因時。爲令有情見彼過失。就勝説彼以爲
T1562_.29.0659b21: 集諦。非謂所餘異彼相法無集諦性。若但如
T1562_.29.0659b22: 文而作解者有太過失。或由此故其義亦成。
T1562_.29.0659b23: 謂契經説。愛集故苦集愛集即無明。故契
T1562_.29.0659b24: 經言。云何爲愛因謂即無明。是既説苦集即
T1562_.29.0659b25: 是愛因。應但無明爲集諦性。或即執愛爲愛
T1562_.29.0659b26: 集者。豈非即苦亦是苦因。由此便成即於一
T1562_.29.0659b27: 物。由因果別立苦集諦。又契經言。受集故愛
T1562_.29.0659b28: 集。觸集故受集。豈非愛受亦苦亦集。由此苦
T1562_.29.0659b29: 集非物故異。是故一切有漏五蘊。爲因性邊
T1562_.29.0659c01: 皆集諦攝。上座於此意謂不然。由契經中無
T1562_.29.0659c02: 此説故。説苦應知集應斷故。謂廣分別聖諦
T1562_.29.0659c03: 經中。曾不説言五種取蘊。皆集諦攝唯説是
T1562_.29.0659c04: 愛。又薄伽梵明二諦別説苦應知説集應斷。
T1562_.29.0659c05: 是故唯愛是集諦攝。又諸無學者後有不續
T1562_.29.0659c06: 故。謂阿羅漢有五取蘊。有苦集故應續後有。
T1562_.29.0659c07: 然無是事故知唯愛。是集諦攝非餘取蘊此
T1562_.29.0659c08: 雖有語而實無義。言契經中無此説者。且不
T1562_.29.0659c09: 應理違自宗故。謂彼上座自作是言。苦因理
T1562_.29.0659c10: 通一切煩惱。以愛勝故説愛非餘。非契經
T1562_.29.0659c11: 中辯聖諦處。説諸煩惱皆是苦因但作是言
T1562_.29.0659c12: 愛爲集諦。故彼所説唯率己情。若謂餘經説
T1562_.29.0659c13: 餘煩惱。是集性故知諸煩惱。皆是苦因並集
T1562_.29.0659c14: 諦攝。但就勝故説愛非餘。豈不所言經不説
T1562_.29.0659c15: 故。唯愛是集言有義空。又非此經不説取
T1562_.29.0659c16: 蘊。愛聲通顯諸有漏故。此前已説後更當辯。
T1562_.29.0659c17: 故彼所言空無有義。又彼所説應知應斷。二
T1562_.29.0659c18: 諦別者理亦不然。二諦倶通由此成故。謂契
T1562_.29.0659c19: 經説五種取蘊。一切應斷前已顯成。既説皆
T1562_.29.0659c20: 是苦諦所攝。故非苦集由物故異。又佛於苦
T1562_.29.0659c21: 亦説斷言。謂説世醫拔毒箭者。不能了達
T1562_.29.0659c22: 一切世間。生爲本苦永斷良藥。廣説乃至。唯
T1562_.29.0659c23: 有諸佛究竟了達。一切世間生爲本苦永斷
T1562_.29.0659c24: 良藥。又經説苦滅滅是斷異名。又應知言亦
T1562_.29.0659c25: 通集諦。經説衆苦盡由遍知法。故由此不應
T1562_.29.0659c26: 就應知斷。辯苦集諦二相差別。言諸無學者
T1562_.29.0659c27: 後有不續。故證知唯愛是集諦者。理亦不然
T1562_.29.0659c28: 餘因闕故。後有不續猶如愛等。謂如經中説
T1562_.29.0659c29: 受縁愛。諸阿羅漢非無有受。但餘縁闕故
T1562_.29.0660a01: 愛不生又如經中説。眼及色爲因縁故眼識
T1562_.29.0660a02: 得生。而或有時雖有眼色餘縁闕故眼識不
T1562_.29.0660a03: 生。應知此中理趣亦爾。馬鳴尊者亦作是言。
T1562_.29.0660a04: 煩惱業身能取後有。爲因引發後有續生。設
T1562_.29.0660a05: 壞業身後有難絶。若煩惱闕後有便無。要闕
T1562_.29.0660a06: 能趣因生身方盡故。如闕種子有地無苗。又
T1562_.29.0660a07: 契經言識爲種子。業爲因故後有得生。非
T1562_.29.0660a08: 應果身無識無業。是故不必因皆無故。方令
T1562_.29.0660a09: 後果不相續生。應果身中雖有眼等。餘因闕
T1562_.29.0660a10: 故後有不續。有作是言。現世諸蘊展轉力生。
T1562_.29.0660a11: 故但可互爲縁。要由彼力令識種子住後有
T1562_.29.0660a12: 田方名集諦。此亦非理除愛餘法亦後有因。
T1562_.29.0660a13: 契經説故如契經説。一類有情餘慢未斷未
T1562_.29.0660a14: 遍知故。彼類便作生般涅槃。又契經説。若有
T1562_.29.0660a15: 於慢未現觀。是慢我記有後生。又説無明愛
T1562_.29.0660a16: 結覆繋。愚夫智者同感有身。又契經言諸有
T1562_.29.0660a17: 情類種種非一。衆多苦生皆欲爲因。乃至廣
T1562_.29.0660a18: 説。又愚癡類愛樂諸有。由愛久處生死
T1562_.29.0660a19: 流。是則無明爲生死本。乍可唯説彼爲集諦。
T1562_.29.0660a20: 不應唯愛是集諦體。或復何縁定知唯愛。能
T1562_.29.0660a21: 續後有非諸惑耶。若謂唯愛名順後有。非餘
T1562_.29.0660a22: 法者理亦不然先已説故。先何所説。謂先説
T1562_.29.0660a23: 愛聲説一切煩惱。通説餘法理亦如前。又業
T1562_.29.0660a24: 亦能招感後有。亦順後有寧唯説愛。若謂唯
T1562_.29.0660a25: 愛所引發業能感後有。理亦不然。一切煩惱
T1562_.29.0660a26: 所引發業。無不能爲後有因故。以契經説無
T1562_.29.0660a27: 明縁行。許此無明聲總説諸惑故。或愛亦
T1562_.29.0660a28: 由無明引發。方有勢力能續後有。經説無明
T1562_.29.0660a29: 爲愛因故。乍可集諦唯是無明。無明總爲諸
T1562_.29.0660b01: 有本故。由此爲證非唯愛力。令識種子住後
T1562_.29.0660b02: 有因。故不應言集諦唯愛。又應責彼有漏法
T1562_.29.0660b03: 中。何縁唯執愛爲集諦。若是煩惱故瞋等何
T1562_.29.0660b04: 不然。若通三界故慢等何不然。若牽後有故
T1562_.29.0660b05: 業行何不然。如契經言。若造福行便能引起
T1562_.29.0660b06: 隨福行識非福不動。廣説亦然。若希求相故
T1562_.29.0660b07: 何縁不説欲。若説爲集故何不説食等。若執
T1562_.29.0660b08: 取性故何非身見等。如是餘法亦有彼相。而
T1562_.29.0660b09: 執集諦唯是愛者。但由於經闕觀察智。又未
T1562_.29.0660b10: 曾見有處決定。説集諦唯是續後有因愛。豈
T1562_.29.0660b11: 不經説後有愛言。雖爾不言此愛唯是。能令
T1562_.29.0660b12: 後有相續因性。如説云何如實知食集。謂愛
T1562_.29.0660b13: 後有愛。乃至廣説。非引段食名續後有。是故
T1562_.29.0660b14: 知此後有愛言。爲簡別前非續後有。謂薄伽
T1562_.29.0660b15: 梵觀所化宜。且以愛聲顯集諦體。然於多法
T1562_.29.0660b16: 皆有愛聲。爲簡所餘説後有愛。謂若有愛未
T1562_.29.0660b17: 永斷時。後有可生方名集諦。是此經義非續
T1562_.29.0660b18: 後有。豈不但説喜倶行愛。彼彼喜愛足能簡
T1562_.29.0660b19: 別。皆許無失彼此同故。謂如唯執續後有因
T1562_.29.0660b20: 愛。名集諦論者。後有愛言已能簡餘愛。復説
T1562_.29.0660b21: 餘重簡我宗亦然不應爲難。或愛是總後有
T1562_.29.0660b22: 愛言簡取無明及一果法。以後有愛聲説無
T1562_.29.0660b23: 明等。故後有愛聲亦容通説一切煩惱。或取
T1562_.29.0660b24: 蘊故。未了今説何等無明。故次復言喜倶行
T1562_.29.0660b25: 愛。即是意地貪相應義。意貪名喜有分別故
T1562_.29.0660b26: 彼彼意愛。謂於諸境或於自體起差別貪。此
T1562_.29.0660b27: 中貪名通目一切貪倶生品。爲欲建立貪等
T1562_.29.0660b28: 行倶有差別故。由此與彼相應無明。亦得説
T1562_.29.0660b29: 名彼彼喜愛。故薄伽梵隨所化宜。以別意説
T1562_.29.0660c01: 愛爲集諦。不應隨名便興固執。謂集諦唯
T1562_.29.0660c02: 是續後有因愛。有言聖道爲苦三縁聖道現
T1562_.29.0660c03: 前。亦能長養諸根大種應集諦攝。此亦不然。
T1562_.29.0660c04: 以諸聖道力能永斷衆苦道故。非能畢竟斷
T1562_.29.0660c05: 苦道法。可名苦集義相違故。又若彼是此集
T1562_.29.0660c06: 離彼法此不生。聖道雖無而苦恒起。故知聖
T1562_.29.0660c07: 道定非苦集。又不可説苦是聖道等流。謂等
T1562_.29.0660c08: 流言顯因同類。有漏無漏類既有別。爲因非
T1562_.29.0660c09: 同類爲果非等流。故不應言聖道是集。又非
T1562_.29.0660c10: 聖道是長養因。然聖道現前根大長養者。道
T1562_.29.0660c11: 能遮止損害縁故。今彼自類前爲勝因。後果
T1562_.29.0660c12: 轉増名爲長養。由此聖道定非集諦。故唯有
T1562_.29.0660c13: 漏爲因性邊。皆集諦攝理得成就。契經所説
T1562_.29.0660c14: 業爲生因。愛爲起因斯有何義。謂於後有差
T1562_.29.0660c15: 芽生。業能爲因如所殖種。愛非愛異熟
T1562_.29.0660c16: 隨業差別故。若於後有無別芽生。愛能爲因
T1562_.29.0660c17: 如能潤水。愛潤諸後有令無別起故。如稻等
T1562_.29.0660c18: 芽隨自類種故有差別。諸芽無別皆得滋長
T1562_.29.0660c19: 由水爲因。應知二因義別如是理必應許愛
T1562_.29.0660c20: 爲起因見有愛者後有起故。謂有愛離愛二
T1562_.29.0660c21: 倶命終。唯見有愛者後有更起。由此理證愛
T1562_.29.0660c22: 爲起因。起有起無定隨愛故。又世現見有希
T1562_.29.0660c23: 求者能攝受故。謂世現見有所希求便能攝
T1562_.29.0660c24: 受。於現既爾於當亦然。必希求爲因能攝受
T1562_.29.0660c25: 後世。若於後有愛必馳趣於彼。故知愛體
T1562_.29.0660c26: 能爲後因。何縁證知有離愛者。現見可盡法
T1562_.29.0660c27: 由因永盡故。謂見水等與火等合。漸減漸微
T1562_.29.0660c28: 乃至都盡。又見數習不淨觀等。貪等漸減善
T1562_.29.0660c29: 法漸増。由此比知無漏智火。至極盛位愛等
T1562_.29.0661a01: 永亡。是故證知有離愛者。有餘師説。愛非愛
T1562_.29.0661a02: 境現在前時。諸根凝寂不變異者是離愛相。
T1562_.29.0661a03: 如不見有風等所生。變異相者比知無病。又
T1562_.29.0661a04: 如闇壞及了境時。知日輪出及諸根有。如是
T1562_.29.0661a05: 行者雖處闇中。身語意業亦清淨者。應比知
T1562_.29.0661a06: 彼必已離愛。心懷過者若處闇中。諸根定應
T1562_.29.0661a07: 有變異故。又如遊履所未行處。離能引導
T1562_.29.0661a08: 及所策杖。盲者定應不正失路。遙觀彼相知
T1562_.29.0661a09: 彼定盲。如是心中懷過失者。身語意業必不
T1562_.29.0661a10: 清淨。諸根定應有變異轉。善比量者於他相
T1562_.29.0661a11: 續。可如是比知離愛未離愛。如是唯有對法
T1562_.29.0661a12: 者宗。辯集諦體理善成立。彼立滅諦亦不應
T1562_.29.0661a13: 理。諸煩惱等滅皆寂靜相故等。寂靜相有滅
T1562_.29.0661a14: 是滅諦。有滅非滅諦。理不成故由此不應作
T1562_.29.0661a15: 如是説。順後有愛滅是滅諦非餘。由此應知
T1562_.29.0661a16: 諸有漏斷。皆是滅諦理善成立。言唯有學八
T1562_.29.0661a17: 聖道支。名爲道諦亦不應理。説一切善法皆
T1562_.29.0661a18: 聖諦攝故。如契經言所有善法。一切攝在四
T1562_.29.0661a19: 聖諦中。由此彼應許除有學八道支外。所有
T1562_.29.0661a20: 聖道亦道諦攝。或非善性。又應已見四聖諦
T1562_.29.0661a21: 者。猶未獲得佛證淨故。以於道諦得現觀時。
T1562_.29.0661a22: 許未現觀無學道故。由此已見四聖諦者。有
T1562_.29.0661a23: 未獲得佛證淨失。縁佛信根猶未得故。又道
T1562_.29.0661a24: 皆有道等相故。謂餘有學無學聖道。若趣生
T1562_.29.0661a25: 死應非無漏。若趣涅槃應道諦攝。若倶不趣
T1562_.29.0661a26: 應不名道。如何彼乃言是道非道諦。是故一
T1562_.29.0661a27: 切學無學道。皆道諦收理善成立。若謂無學
T1562_.29.0661a28: 不能滅苦。如何説是苦滅道攝此難不然。道
T1562_.29.0661a29: 相既等於苦亦有滅功能故。然已滅故不勞
T1562_.29.0661b01: 更滅。非無學道無滅功能。又對治道有多種
T1562_.29.0661b02: 故。由此契經言。不動心解脱珍寶具足能捨
T1562_.29.0661b03: 不善。即由此故諸無學者。修習正斷亦無有
T1562_.29.0661b04: 失。是故最初立諦爲勝。因前果後理數必然。
T1562_.29.0661b05: 由此定應列諦名處。苦居集後道在滅前。何
T1562_.29.0661b06: 故此中果前因後。隨現觀位次第而説。謂隨
T1562_.29.0661b07: 行者現觀位中。前觀前説後觀後説。然或有
T1562_.29.0661b08: 法説次隨生如念住等。或復有法説次隨便
T1562_.29.0661b09: 如正勝等。謂此中無決定理趣。發勤精進先
T1562_.29.0661b10: 斷已生。後遮未生但隨言便。所應斷法已生
T1562_.29.0661b11: 易施設非未生。所應修法未生易施設非已
T1562_.29.0661b12: 生。斷必自麁修必從細。言隨此便故作是説。
T1562_.29.0661b13: 何縁現觀次第必然。加行位中如是觀故。何
T1562_.29.0661b14: 縁加行必如是觀。謂若有法最爲逼惱。修加
T1562_.29.0661b15: 行位理應先觀。次求彼因次求彼脱。後應求
T1562_.29.0661b16: 彼解脱方便。譬如良醫先觀病者。所患病状
T1562_.29.0661b17: 次尋其因。次思病愈後求良藥。故契經言夫
T1562_.29.0661b18: 醫王者。謂具四徳能拔毒箭。一善知病状。二
T1562_.29.0661b19: 善知病因。三善知病愈。四善知良藥。如來
T1562_.29.0661b20: 亦爾爲大醫王。如實了知苦集滅道。故加行
T1562_.29.0661b21: 位依此次觀。現觀位中觀次亦爾。由加行力
T1562_.29.0661b22: 所引發故。如縱心誦先所誦文。故列聖諦名
T1562_.29.0661b23: 隨現觀次第。現等覺故立現觀名。正覺所縁
T1562_.29.0661b24: 故唯無漏。此覺眞淨故得正名。此聖諦名爲
T1562_.29.0661b25: 目何義。經言聖者諦故得聖諦名。此義意
T1562_.29.0661b26: 言。唯諸聖者於四諦理。能如實見無有虚妄。
T1562_.29.0661b27: 非聖相違故理雖通而名聖諦。依如是義故
T1562_.29.0661b28: 有頌言
T1562_.29.0661b29:     聖者説是樂 非聖説爲苦
T1562_.29.0661c01:     聖者説爲苦 非聖説是樂
T1562_.29.0661c02: 然四諦理無有差別。在聖在凡皆如實故。依
T1562_.29.0661c03: 能見者偏立聖名。或義意言。唯諸聖者於四
T1562_.29.0661c04: 諦理。以聖行觀於一切時。行相無別聖行諦
T1562_.29.0661c05: 理極相稱故。以諦隨行立聖諦名。非如世間
T1562_.29.0661c06: 六非聖行。先觀此地爲靜等三。後復觀爲麁
T1562_.29.0661c07: 等三相。非相稱故不隨彼名。或義意言。唯諸
T1562_.29.0661c08: 聖者於四諦理。以聖智觀一得正決定無還
T1562_.29.0661c09: 不定理。故諦隨智得聖諦名。即由此理聖智
T1562_.29.0661c10: 觀諦。得立苦集滅道智名。凡智雖能見四諦
T1562_.29.0661c11: 理。得決定已容不定故。諦不隨彼得凡諦名。
T1562_.29.0661c12: 由此但應名世俗智。唯受一分是苦自體所
T1562_.29.0661c13: 餘並非。如何可言諸有漏行皆是苦諦。頌曰
T1562_.29.0661c14:     苦由三苦合 如所應一切
T1562_.29.0661c15:     可意非可意 餘有漏行法
T1562_.29.0661c16: 論曰。有三苦性。一苦苦性。二行苦性。三壞苦
T1562_.29.0661c17: 性。諸有漏行如其所應。與此三種苦性合故。
T1562_.29.0661c18: 皆是苦諦亦無有失。所以者何。諸有漏行有
T1562_.29.0661c19: 三可意非可意。餘可意者。何謂諸樂受。及彼
T1562_.29.0661c20: 資具餘二類然。此中可意有漏行法。由壞苦
T1562_.29.0661c21: 合故名爲苦。未離染者於彼壞時。必定應生
T1562_.29.0661c22: 憂愁等故。以薄伽梵契經中言。諸樂受生時
T1562_.29.0661c23: 樂住時樂壞時。苦順樂受諸行如樂受。應知
T1562_.29.0661c24: 諸非可意有漏行法。由苦苦合故名爲苦。苦
T1562_.29.0661c25: 受自體及順苦法現前。必能惱身心故。以薄
T1562_.29.0661c26: 伽梵契經中言。諸苦受生時苦住時苦壞時
T1562_.29.0661c27: 樂順苦受諸行如苦受。應知除此所餘有漏
T1562_.29.0661c28: 行法。由行苦合故名爲苦。因縁所造皆是無
T1562_.29.0661c29: 常。有漏無常無非是苦。故有漏法皆是苦性。
T1562_.29.0662a01: 豈不一切有漏行法。據此皆容是行苦性。不
T1562_.29.0662a02: 應但説非苦樂受。及彼資糧爲行苦性。雖有
T1562_.29.0662a03: 此理然於此中。依不共故作如是説。謂初後
T1562_.29.0662a04: 苦如其所應。唯在可意非可意法。餘有漏法
T1562_.29.0662a05: 唯是行苦。不共所依故作是説。然薄伽梵契
T1562_.29.0662a06: 經中言。苦受生時住時苦者。由彼苦受性是
T1562_.29.0662a07: 苦故。壞 樂者苦受壞時。設無樂受由苦受
T1562_.29.0662a08: 息。似樂顯現故亦名樂。於相續息位立以壞
T1562_.29.0662a09: 名故。苦受息時名苦受壞。此於欲界。二界
T1562_.29.0662a10: 漏盡如次暫時長時。畢竟樂受生時住時樂
T1562_.29.0662a11: 者。由彼樂受性是樂故。壞時苦者。謂諸有情
T1562_.29.0662a12: 未離染時心恒求樂。於樂壞位起憂愁等。故
T1562_.29.0662a13: 説樂受爲壞苦性。樂受壞時設無苦受。似苦
T1562_.29.0662a14: 顯現亦名爲苦。不苦不樂受生時住時。皆
T1562_.29.0662a15: 非苦非樂性是彼故。即彼壞時苦樂隨一容
T1562_.29.0662a16: 現前故。可言倶有苦樂壞時無容有二。故佛
T1562_.29.0662a17: 於此作別異説。謂無智苦智生爲樂。以於此
T1562_.29.0662a18: 受無智増廣。此受無明所隨増故。由無智故
T1562_.29.0662a19: 惡趣等中。具有無邊行苦生起。極微細故甚
T1562_.29.0662a20: 爲難覺。唯聖能覺。故有頌言
T1562_.29.0662a21:     如以一睫毛 置掌人不覺
T1562_.29.0662a22:     若置眼睛上 爲損及不安
T1562_.29.0662a23:     愚夫如手掌 不覺行苦睫
T1562_.29.0662a24:     智者如眼睛 縁極生厭怖
T1562_.29.0662a25: 是故此中無智便苦。若永斷此得阿羅漢。由
T1562_.29.0662a26: 此故言智生爲樂。薄伽梵説應果樂故。此
T1562_.29.0662a27: 苦性其體是何。應定判言三受爲體。由三受
T1562_.29.0662a28: 故順三受法。如應亦得三苦性名。壞苦亦應
T1562_.29.0662a29: 是行苦攝。壞是無常差別名故。無常所隨名
T1562_.29.0662b01: 行苦故。由此所立三苦不成。此難不然。義有
T1562_.29.0662b02: 異故於可意行。刹那無常亦名行苦。唯相續
T1562_.29.0662b03: 斷得壞苦名故義有別。又障三樂建立三苦。
T1562_.29.0662b04: 謂苦苦性障無逼惱樂。行苦性障涅槃樂。壞
T1562_.29.0662b05: 苦性障受樂。是故行苦與壞苦性。其義各異
T1562_.29.0662b06: 無雜亂失。即由此理聖道雖有爲非行苦攝。
T1562_.29.0662b07: 順涅槃樂故。聖道能引涅槃得故理必應爾。
T1562_.29.0662b08: 以本論中先約三界辯三苦別。此言爲遮有
T1562_.29.0662b09: 執聖道墮苦相攝。以諸聖道理決定非墮界
T1562_.29.0662b10: 法故。既爾欲界苦應無三。於色界中苦應無
T1562_.29.0662b11: 二。由是次約可意等三。諸行不同辯三苦別。
T1562_.29.0662b12: 此何苦合皆得苦名。由此復依樂等三受。自
T1562_.29.0662b13: 性有異辯三苦別。由如是理故本論中。前後
T1562_.29.0662b14: 三重辯三苦相。有説道諦非唯行苦亦是壞
T1562_.29.0662b15: 苦。現見退法退聖道時亦憂愁故。又諸聖道
T1562_.29.0662b16: 是可意攝。聖所愛故應是壞苦。又既許有無
T1562_.29.0662b17: 漏樂受。不苦樂受亦應是苦。所以者何。以契
T1562_.29.0662b18: 經説諸所有受無非苦故。又許道諦體是有
T1562_.29.0662b19: 爲理應是苦。經言諸有所造所爲皆是苦故。
T1562_.29.0662b20: 此説非理所以者何。處無明趣諸無智者。於
T1562_.29.0662b21: 諸因果相屬理愚。不善了知諸法性相。於有
T1562_.29.0662b22: 爲法別離位中。發生憂愁失所著故。如是無
T1562_.29.0662b23: 智者無聖道可失。若處明趣諸有智者。於諸
T1562_.29.0662b24: 因果相屬不迷能善了知諸法性相。於有爲
T1562_.29.0662b25: 法別離位中。不生憂愁無所著故。彼聖道設
T1562_.29.0662b26: 退亦不生壞苦。若以聖道聖所愛故。名爲可
T1562_.29.0662b27: 意執爲壞苦。如是聖道有不愛故。亦名非可
T1562_.29.0662b28: 意應執爲苦苦。是則聖道應苦諦攝三苦合
T1562_.29.0662b29: 故。然非所許故可意攝非壞苦因。契經所言
T1562_.29.0662c01: 諸所有受。所造所爲皆是苦者。依有漏法密
T1562_.29.0662c02: 説無過。如世間説一切燒等。皆依少分説
T1562_.29.0662c03: 一切言。此亦應然理極成故。或此經説其義
T1562_.29.0662c04: 有餘。如別經言我聖弟子。以慧爲劍能斷一
T1562_.29.0662c05: 切。結縛隨眠隨煩惱纒。非染無記有漏善慧。
T1562_.29.0662c06: 力能永斷一切結等。故以慧言顯以聖慧。又
T1562_.29.0662c07: 如經説樂與樂倶行。理不應言受與受倶起。
T1562_.29.0662c08: 此顯除受有爲有漏。諸可意法與樂受倶。應
T1562_.29.0662c09: 知此經義亦如是。聖道非苦由此極成。有餘
T1562_.29.0662c10: 師言。聖道非苦以能違逆是苦相故。非聖道
T1562_.29.0662c11: 起違逆聖心。由此能令衆苦盡故。有餘師言。
T1562_.29.0662c12: 諸有漏法其性樂住。無常逼時違其所樂。是
T1562_.29.0662c13: 故生苦聖道不然故非苦攝。去來世法是現
T1562_.29.0662c14: 種類。同現説苦理亦無失。如契經説一切受
T1562_.29.0662c15: 生皆名苦生。又契經説樂受生時名爲樂生。
T1562_.29.0662c16: 二經如何不相違背。前依行苦皆名苦生。後
T1562_.29.0662c17: 辯受自相名樂生無失。或前契經對還滅樂。
T1562_.29.0662c18: 密説一切受生皆苦。第二契經依流轉樂。説
T1562_.29.0662c19: 樂受起名爲樂生。或前契經從多説苦。後經
T1562_.29.0662c20: 依少亦説有樂。謂生死中苦多樂少。如蜜一
T1562_.29.0662c21: 滴在毒瓶中。故經多言諸受皆苦
T1562_.29.0662c22: *説一切有部順正理論*卷第五十七
T1562_.29.0662c23:
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T1562_.29.0662c26:
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T1562_.29.0662c28:
T1562_.29.0662c29:
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