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阿毘達磨順正理論 (No. 1562_ 衆賢造 玄奘譯 ) in Vol. 29
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T1562_.29.0696a01: 是言。品別斷惑非眞聖教。彼部所立家家一
T1562_.29.0696a02: 間。唯是利根豈眞聖教。非彼上座自許己身。
T1562_.29.0696a03: 及我許彼是眞大聖。寧謂自言是聖教攝。佛
T1562_.29.0696a04: 曾無處作如是言。又彼所言違餘聖教。不可
T1562_.29.0696a05: 自謂是聖教攝。然品別斷惑非非眞聖教。以
T1562_.29.0696a06: 薄伽梵説一來果。永斷三結薄貪瞋癡。非貪
T1562_.29.0696a07: 瞋癡如材木等。可由斫等令其漸薄。但可品
T1562_.29.0696a08: 別漸次斷之。下品爲餘説之爲薄。又契經説。
T1562_.29.0696a09: 諸不還者。已無餘斷貪欲瞋恚。由此爲證知
T1562_.29.0696a10: 一來時。猶有餘品貪瞋未斷。今至此位方斷
T1562_.29.0696a11: 無餘。又契經説。預流果位已永斷一切趣惡
T1562_.29.0696a12: 趣貪等。由此證知一來果等。有品已斷有品
T1562_.29.0696a13: 未除。又已顯成得勝治故。方可建立家家一
T1562_.29.0696a14: 間。既彼位中得勝對治。知盡貪等與前有別。
T1562_.29.0696a15: 是故品別斷惑理成。隨眠品中亦已顯示。又
T1562_.29.0696a16: 彼論説有何因縁。於斷惑時許品別斷。唯許
T1562_.29.0696a17: 九品非十非千。此責不然。唯有如是九品差
T1562_.29.0696a18: 別對治生故。謂斷惑位一一地中。九品道生
T1562_.29.0696a19: 便能永斷自地所攝諸煩惱故。無勞建立若
T1562_.29.0696a20: 十若千。又與見修所斷同故。謂彼宗許斷煩
T1562_.29.0696a21: 惱時。亦有分爲品別斷義。以見修道所斷
T1562_.29.0696a22: 諸惑許入聖時前後斷故。既許如是亦可責
T1562_.29.0696a23: 言。有何因縁於斷惑位許品別斷。然唯建立
T1562_.29.0696a24: 見修二品非三非千。彼既許然此亦應爾。又
T1562_.29.0696a25: 薄伽梵於契經中亦作是言。九品斷惑。前來
T1562_.29.0696a26: 依彼已具辯成。佛於法性自在通達。作如是
T1562_.29.0696a27: 説。但可信依不應於中輕爲徴詰故一來果
T1562_.29.0696a28: 勝進道中。方建立一間非住一來果。亦預流
T1562_.29.0696a29: 果勝進道中。方建立家家非住預流果。如是
T1562_.29.0696b01: 所説理趣必然。即先成就一來果者。斷欲界
T1562_.29.0696b02: 惑九品盡時。捨一來名得不還果。必不還受
T1562_.29.0696b03: 欲界生故。此或名爲五下結斷。如契經説。若
T1562_.29.0696b04: 有永斷五下分結名爲不還。此據集斷密作
T1562_.29.0696b05: 是説。必無五結倶時斷理。或二或三先已
T1562_.29.0696b06: 斷故。理實應説於此位中斷二或三得不還
T1562_.29.0696b07: 果
T1562_.29.0696b08: ＊説一切有部順正理論＊卷第六十四
T1562_.29.0696b09:
T1562_.29.0696b10:
T1562_.29.0696b11:
T1562_.29.0696b12:阿毘達磨順正理論卷第六十五
T1562_.29.0696b13: 尊者衆賢造
T1562_.29.0696b14: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0696b15: ＊辯賢聖品第六之九
T1562_.29.0696b16: 依不還位。諸契經中。以種種門建立差別。今
T1562_.29.0696b17: 次應辯彼差別相。頌曰
T1562_.29.0696b18: 此中生有行 無行般涅槃
T1562_.29.0696b19: 上流若雜修 能往色究竟
T1562_.29.0696b20: 超半超遍沒 餘能往有頂
T1562_.29.0696b21: 行無色有四 住此般涅槃
T1562_.29.0696b22: 論曰。此不還者總説有七。且行色界差別有
T1562_.29.0696b23: 五。一中般涅槃。二生般涅槃。三有行般涅槃。
T1562_.29.0696b24: 四無行般涅槃。五者上流。此於中間般涅槃
T1562_.29.0696b25: 故。説此名曰中般涅槃。如是應知。此於生已。
T1562_.29.0696b26: 此由有行。此由無行般涅槃故名生般等。此
T1562_.29.0696b27: 上流故名爲上流。言中般者。謂有一類補特
T1562_.29.0696b28: 伽羅。已於生結得非擇滅。起結不爾。彼於欲
T1562_.29.0696b29: 界遇逼惱縁之所逼惱。便能自勉修斷餘結
T1562_.29.0696c01: 殊勝加行。加行未滿遇捨命縁。遂致命終由
T1562_.29.0696c02: 起結力。受色中有厭多苦故。乘前起道進斷
T1562_.29.0696c03: 餘結。成阿羅漢得般涅槃。言生般者。謂有
T1562_.29.0696c04: 一類補特伽羅。由先具造順起生業及増長
T1562_.29.0696c05: 故。欲界沒已受色界生。由具勤修速進道故。
T1562_.29.0696c06: 生已不久成阿羅漢。盡其壽量方般涅槃。約
T1562_.29.0696c07: 有餘依説爲生般。非纔生已便般無餘。彼捨
T1562_.29.0696c08: 壽中無自在故。言有行般無行般者。謂有一
T1562_.29.0696c09: 類補特伽羅。生已多時方成無學。於中有一
T1562_.29.0696c10: 勇猛精進。有一禀性慢緩懈怠。如次名爲有
T1562_.29.0696c11: 行無行。謂若一類。先欲界中依不息加行。三
T1562_.29.0696c12: 摩地力。斷五下分結。成不還果。後生色界。經
T1562_.29.0696c13: 於多時還能進修前種類道成阿羅漢。名有
T1562_.29.0696c14: 行般。無行般者。與此相違。或色界生經多時
T1562_.29.0696c15: 已。依止苦行解脱餘結。名有行般。以彼修習
T1562_.29.0696c16: 依功用道般涅槃故。與此相違名無行般。豈
T1562_.29.0696c17: 不中般生般現般。所依止行亦有此故。應立
T1562_.29.0696c18: 有行無行般名。無如是失。此義雖等而彼各
T1562_.29.0696c19: 有差別位故。謂中般等。雖亦定依苦行樂行
T1562_.29.0696c20: 解脱餘結。而彼各有分位不同。對此名爲不
T1562_.29.0696c21: 共差別。此無如是分位別故。約道不同顯其
T1562_.29.0696c22: 差別。如何以此例彼令同。故於此中所辯無
T1562_.29.0696c23: 失。由此有説二差別者。由縁有爲無爲聖道。
T1562_.29.0696c24: 如其次第得涅槃故。應知亦無餘同此失。經
T1562_.29.0696c25: 主所難有大過失。爲已善通此義雖等。而彼
T1562_.29.0696c26: 各有差別位故。然有經説無行在先。亦有經
T1562_.29.0696c27: 中先説有行。時既無異隨説無違。有行可尊
T1562_.29.0696c28: 故我先説。言上流者。謂有一類補特伽羅。上
T1562_.29.0696c29: 流行増非初生處即證圓寂。謂欲界沒往色
T1562_.29.0697a01: 界生。未即於中能證圓寂。要轉生上方般涅
T1562_.29.0697a02: 槃。即此上流差別有二。由因及果有差別故。
T1562_.29.0697a03: 因差別者。此於靜慮由有雜修無雜修故。果
T1562_.29.0697a04: 差別者。色究竟天及有頂天爲極處故。謂若
T1562_.29.0697a05: 於靜慮有雜修者。能往色究竟方般涅槃。雜
T1562_.29.0697a06: 修能感淨居果故。即此復有三種差別。全超
T1562_.29.0697a07: 半超遍沒異故。言全超者。謂色界中。從一處
T1562_.29.0697a08: 沒往色究竟。由彼先在欲界身中。已具雜修
T1562_.29.0697a09: 四種靜慮。遇縁退失上三靜慮。以初靜慮
T1562_.29.0697a10: 愛味爲縁。命終上生梵衆天處。由於先世串
T1562_.29.0697a11: 習勢力。復能雜修第四靜慮。從彼處沒生色
T1562_.29.0697a12: 究竟。以於色界十六處所。最初處沒最後處
T1562_.29.0697a13: 生。頓越中間。是全超義。言半超者。謂色界中
T1562_.29.0697a14: 從初天等。漸次而沒下至中間。能越一處方
T1562_.29.0697a15: 能往趣色究竟天。超而非全是半超義。言遍
T1562_.29.0697a16: 沒者。謂於色界愛味多故一切處生。由彼遍
T1562_.29.0697a17: 於四靜慮地十六處所。一一皆有下等愛味。
T1562_.29.0697a18: 爲感生縁。從梵衆天一一處所。一生沒已至
T1562_.29.0697a19: 色究竟。方般涅槃。故名遍沒。由此義准初
T1562_.29.0697a20: ＊靜慮中。大梵所居非是別處。即是第二梵
T1562_.29.0697a21: 輔天攝。若異此者大梵所居。僻見處故。一
T1562_.29.0697a22: 導師故。必無聖者於中受生。遍沒半超應無
T1562_.29.0697a23: 差別。應知此謂二上流中。由有雜修靜慮因
T1562_.29.0697a24: 故。往色究竟般涅槃者。餘於靜慮無雜修者。
T1562_.29.0697a25: 能往有頂方般涅槃。謂彼先無雜修靜慮。由
T1562_.29.0697a26: 於諸定愛味爲縁。此沒遍生色界諸處。唯不
T1562_.29.0697a27: 能往五淨居天。色界命終於三無色。次第生
T1562_.29.0697a28: 已後生有頂方般涅槃。二上流中前是觀行
T1562_.29.0697a29: 後是止行。樂慧樂定有差別故。二上流者。於
T1562_.29.0697b01: 下地中得般涅槃。亦不違理。而言此往色究
T1562_.29.0697b02: 竟天及有頂天。依極處説。無不還者。於已生
T1562_.29.0697b03: 處受第二生。由彼於生容求勝進非等劣故。
T1562_.29.0697b04: 唯欲界沒往色界生。有中有中般涅槃者。非
T1562_.29.0697b05: 色界沒生色界者。以色界中無災害故。若本
T1562_.29.0697b06: 有位有餘障縁。不得涅槃。中有亦爾。中有薄
T1562_.29.0697b07: 劣非本有故。又彼若有應屬上流。中般上流
T1562_.29.0697b08: 應無差別。謂定無有差別因縁。可作是言。唯
T1562_.29.0697b09: 欲界沒。受色中有便般涅槃。得中般名非色
T1562_.29.0697b10: 界沒。何縁有學未離欲貪。無中有中般涅槃
T1562_.29.0697b11: 者。欲界中有依身微劣。於多事業無堪能故。
T1562_.29.0697b12: 住本有位。於欲界法尚難越度。況中有中。能
T1562_.29.0697b13: 越欲界至得應果。多事業者。謂越三界及永
T1562_.29.0697b14: 斷除二種煩惱。并得二三沙門果證。住中有
T1562_.29.0697b15: 位無如是能。又此有前未曾數習。九品差別
T1562_.29.0697b16: 煩惱治故。又不還等果非中有身得。斷増上
T1562_.29.0697b17: 惑所證得故。離三界染極爲難故。無欲中有
T1562_.29.0697b18: 能般涅槃。色界中有與此皆異。故有於中得
T1562_.29.0697b19: 涅槃者。又此地中有得般涅槃。唯起此地中
T1562_.29.0697b20: 所有聖道。初靜慮地中有位中般涅槃者。唯
T1562_.29.0697b21: 起自地根本靜慮聖道現前。非未至中間難
T1562_.29.0697b22: 令現前故。在中有位依身微劣。要易起者方
T1562_.29.0697b23: 能現前。此五名爲行色界者。行無色者差別
T1562_.29.0697b24: 有四。謂在欲界離色界貪。從此命終生於無
T1562_.29.0697b25: 色。此中差別唯有四種。謂生般等有差別故。
T1562_.29.0697b26: 此并前五成六不還。復有不行色無色界。即
T1562_.29.0697b27: 住於此能般涅槃。名現般涅槃。并前六爲七。
T1562_.29.0697b28: 或應總立九種不還。謂現涅槃分爲二種。一
T1562_.29.0697b29: 於先位善辯聖旨。二臨終時方能善＊辯。於
T1562_.29.0697c01: 上流内亦分二種。一行色界。二行無色。并前
T1562_.29.0697c02: 四爲八。足轉生成九。言轉生者。謂於前生已
T1562_.29.0697c03: 得預流或一來果。於今生内方得不還。前現
T1562_.29.0697c04: 般言唯目現世初得入聖至涅槃者。或不還
T1562_.29.0697c05: 者由根差別。隨其所應分成九種。或行色界
T1562_.29.0697c06: 五不還中。復有異門分成九種。頌曰
T1562_.29.0697c07: 行色界有九 謂三各分三
T1562_.29.0697c08: 業惑根有殊 故成三九別
T1562_.29.0697c09: 論曰。即行色界五種不還。總立爲三各分三
T1562_.29.0697c10: 種。故成九種何等爲三。中生上流有差別故。
T1562_.29.0697c11: 云何三種各分爲三。中般涅槃分爲三者。初
T1562_.29.0697c12: 起至遠近當生處。得般涅槃有差別故。生般
T1562_.29.0697c13: 涅槃分爲三者。纔生有行無行異故。此皆生
T1562_.29.0697c14: 已得般涅槃。是故並應名爲生般。於上流中
T1562_.29.0697c15: 分爲三者。全超半超遍沒異故。然諸三種一
T1562_.29.0697c16: 切皆由速非速經久得般涅槃。故分爲九種。
T1562_.29.0697c17: 不相雜亂。如是三種九種不還。由業惑根有
T1562_.29.0697c18: 差別故。有速非速經久差別。且總成三由先
T1562_.29.0697c19: 所集。順起生後業有異故。如其次第下中上
T1562_.29.0697c20: 品。煩惱現行有差別故。及上中下根有異故。
T1562_.29.0697c21: 此三一一如其所應。亦業惑根有差別故。各
T1562_.29.0697c22: 有三別。故成九種。謂初二三由惑根別。各
T1562_.29.0697c23: 成三種非由業異。後三亦由順後受業有差
T1562_.29.0697c24: 別故。分成三種。故説如是行色不還。業惑根
T1562_.29.0697c25: 殊成三九別。若爾何故諸契經中佛唯説有
T1562_.29.0697c26: 七善士趣。頌曰
T1562_.29.0697c27: 立七善士趣 由上流無別
T1562_.29.0697c28: 善惡行不行 有往無還故
T1562_.29.0697c29: 論曰。中生各三上流爲一。經依此立七善士
T1562_.29.0698a01: 趣。何故前二各分爲三。第三上流唯立爲一。
T1562_.29.0698a02: 以上行故名爲上流。由此義同但立爲一。前
T1562_.29.0698a03: 之二種雖亦義同。然爲其中別相難了。欲令
T1562_.29.0698a04: 易了故各分三。上流有三相別易了。無煩於
T1562_.29.0698a05: 彼更別建立。又前二別唯有爾所。易顯示故
T1562_.29.0698a06: 各分爲三。第三上流別義多種。卒難顯示故
T1562_.29.0698a07: 總立一。謂初中般唯在將生。根惑品殊故分
T1562_.29.0698a08: 三種。第二生般唯在已生。亦根惑殊故分三
T1562_.29.0698a09: 種。上流通有將生已生。將生上流復有二種。
T1562_.29.0698a10: 謂於靜慮雜不雜修。已生上流分二亦爾。復
T1562_.29.0698a11: 於如是二上流中。若無雜修容生二界。若有
T1562_.29.0698a12: 雜修唯生一界。生一界者復分爲三。全超半
T1562_.29.0698a13: 超遍沒異故。於半超内差別有多。由此上流
T1562_.29.0698a14: 別相煩廣。若一一辯難可周悉。故依等義總
T1562_.29.0698a15: 立上流。中生位中差別義少。易顯了故分之
T1562_.29.0698a16: 爲六。雖彼一一亦有同義。而等第三。於上流
T1562_.29.0698a17: 中雖有異義。而等前二。爲相影顯故唯立
T1562_.29.0698a18: 七。唯此已斷欲貪瞋等非善士法。及與無學
T1562_.29.0698a19: 大善士果極相近故。經唯説此名善士趣。非
T1562_.29.0698a20: 謂預流及一來者。都不可説名善士趣。佛亦
T1562_.29.0698a21: 説彼名善士故。如契經言。云何善士謂若成
T1562_.29.0698a22: 就有學正見。乃至成就有學正定。往上名趣。
T1562_.29.0698a23: 謂趣上果及趣上。生故唯説七。或唯此七皆
T1562_.29.0698a24: 能行善不行不善。餘則不然。又唯此七往上
T1562_.29.0698a25: 界生不復還來。餘則不爾。故但依此立善士
T1562_.29.0698a26: 趣諸在聖位曾經生者。亦有此等差別相耶。
T1562_.29.0698a27: 不爾。云何。頌曰
T1562_.29.0698a28: 經欲界生聖 不往餘界生
T1562_.29.0698a29: 此及往上生 無練根并退
T1562_.29.0698b01: 論曰。若在聖位經欲界生。必不往生色無色
T1562_.29.0698b02: 界。由彼證得不還果已。定於現身般涅槃故。
T1562_.29.0698b03: 若於色界經生聖者。容有上生無色界義。然
T1562_.29.0698b04: 天帝釋作如是言。曾聞有天名色究竟。我後
T1562_.29.0698b05: 退落當生彼者。由彼不了對法相故。言我後
T1562_.29.0698b06: 者三十三天。自在異熟最後邊際。言退落者。
T1562_.29.0698b07: 謂於後時。若不獲得阿羅漢果。當生彼者。
T1562_.29.0698b08: 謂願當生色究竟天勿生欲界。以天帝釋縁
T1562_.29.0698b09: 五死相極生憂苦。來歸世尊死相纔除。便作
T1562_.29.0698b10: 是説爲令喜故。又觀遮彼無多益故。佛不遮
T1562_.29.0698b11: 止。即此已經欲界生者。及已從此往上界生。
T1562_.29.0698b12: 諸聖必無練根并退。何縁不許經欲界生及
T1562_.29.0698b13: 上生聖者有練根并退。以曾經生於自相續。
T1562_.29.0698b14: 蘊積聖道極堅牢故。及得殊勝所依身故。由
T1562_.29.0698b15: 此彼無練根退理。前説上流雜修靜慮爲因
T1562_.29.0698b16: 能往色究竟天。先應雜修何等靜慮。由何等
T1562_.29.0698b17: 位知雜修成。復爲何縁雜修靜慮。頌曰
T1562_.29.0698b18: 先雜修第四 成由一念雜
T1562_.29.0698b19: 爲受生現樂 及遮煩惱退
T1562_.29.0698b20: 論曰。諸欲雜修四靜慮者。必先雜修第四靜
T1562_.29.0698b21: 慮。以彼等持最堪能故。諸樂行中彼最勝故。
T1562_.29.0698b22: 謂彼靜慮最有堪能。現在前時。令所依止自
T1562_.29.0698b23: 體勢力増長廣大故。若依彼雜修靜慮。後雖
T1562_.29.0698b24: 退失生餘天中。由於先時雜修彼力。復能依
T1562_.29.0698b25: 彼雜修靜慮。即由此理第四靜慮。諸樂行中
T1562_.29.0698b26: 最爲殊勝。彼輕安樂極上妙故。誰於靜慮能
T1562_.29.0698b27: 雜熏修。唯諸聖者通學無學。學位唯通信
T1562_.29.0698b28: 解見至。於無學位通時非時。必先三洲雜修
T1562_.29.0698b29: 靜慮。退生色界亦能雜修。豈不雜修諸靜慮
T1562_.29.0698c01: 者。必先已離三靜慮貪。如何可言雜修靜慮。
T1562_.29.0698c02: 通於見至而成上流。謂要人間雜修定已。後
T1562_.29.0698c03: 退三定生梵衆天。於彼復須離三定染。方能
T1562_.29.0698c04: 重起雜修靜慮。從彼沒已乃生淨居。方名上
T1562_.29.0698c05: 流。如先已説。非諸見至可有斯理。彼於離染
T1562_.29.0698c06: 必不退故。無如是失。彼從先來住見至根非
T1562_.29.0698c07: 所許故。謂彼先住信解種性。雜修靜慮然後
T1562_.29.0698c08: 退失。彼懼於後復有退時。便修練根成見至
T1562_.29.0698c09: ＊性。從欲界沒生色界中。乘前復能雜修靜
T1562_.29.0698c10: 慮。故六種＊性皆有上流。於雜修時作何方
T1562_.29.0698c11: 便。彼必先入第四靜慮。多念無漏相續現前。
T1562_.29.0698c12: 從此引生多念有漏。後復多念無漏現前。如
T1562_.29.0698c13: 是旋還後後漸減。乃至最後二念無漏。次
T1562_.29.0698c14: 引二念有漏現前。無間復生二念無漏。名雜
T1562_.29.0698c15: 修定加行成滿。從此以後不由功力。任運唯
T1562_.29.0698c16: 從一念無漏。引起一念有漏現前。無間復生
T1562_.29.0698c17: 一念無漏。如是有漏中間刹那前後刹那無
T1562_.29.0698c18: 漏雜故。名雜修定根本圓成。如是雜修第四
T1562_.29.0698c19: 定已。乘此勢力隨其所應。亦能雜修下三靜
T1562_.29.0698c20: 慮。雜修靜慮五蘊爲體。然於此中諸世俗智。
T1562_.29.0698c21: 是四法四類八智所雜修。有餘師言。諸世俗
T1562_.29.0698c22: 智唯爲苦集。類智雜修彼二能縁此爲境故。
T1562_.29.0698c23: 若爾無容多無漏智現前雜故。則不應言此
T1562_.29.0698c24: 由彼雜。故得自在雜修靜慮應不圓成。此不
T1562_.29.0698c25: 從餘滅道法類。苦集法智無間而生。及無間
T1562_.29.0698c26: 生彼諸智故。雜修靜慮略有三縁。一爲受生。
T1562_.29.0698c27: 二爲現樂。三爲遮止起煩惱退。謂不還中若
T1562_.29.0698c28: 諸見至。雜修靜慮爲前二縁。一爲受生。二爲
T1562_.29.0698c29: 現樂。爲受生者希求勝生。謂厭共生欣不共
T1562_.29.0699a01: 故。爲現樂者欣樂勝定。謂世俗定最能資身。
T1562_.29.0699a02: 由此能令現法樂住。前後無漏爲其助伴。若
T1562_.29.0699a03: 諸信解爲前二縁。亦爲遮防起煩惱退。謂鈍
T1562_.29.0699a04: 根者起二無漏。方便防護清淨等持。令味相
T1562_.29.0699a05: 應等持轉遠。不令淨爲染等無間縁。故阿羅
T1562_.29.0699a06: 漢中不時解脱。但爲現樂雜修靜慮。時解脱
T1562_.29.0699a07: 者爲求現樂。亦爲遮防起煩惱退。若雜修靜
T1562_.29.0699a08: 慮爲生五淨居。何縁淨居處唯有五。頌曰
T1562_.29.0699a09: 由雜修五品 生有五淨居
T1562_.29.0699a10: 論曰。由雜熏修第四靜慮。有五品故淨居唯
T1562_.29.0699a11: 五。何謂五品。謂下中上勝上極上。品差別故。
T1562_.29.0699a12: 此中初品。三心現前便得成滿。謂初無漏。次
T1562_.29.0699a13: 起有漏後起無漏。第二中品。六心現前方得
T1562_.29.0699a14: 成滿。謂二有漏爲四無漏之所雜修。如是所
T1562_.29.0699a15: 餘隨其次第。有九十二十五念心。如應現前
T1562_.29.0699a16: 方得成滿。如是五品雜修爲因。如次能招五
T1562_.29.0699a17: 淨居果。如是十五有漏無漏心。皆是先來未
T1562_.29.0699a18: 曾得今得。有餘師説。初五無漏是從先來未
T1562_.29.0699a19: 得今得。餘十皆是曾所得心。前五現前時已
T1562_.29.0699a20: 未來修故。有不起定雜修成滿。有要數起方
T1562_.29.0699a21: 得圓成。有餘師言。由信等五次第増上感五
T1562_.29.0699a22: 淨居。謂或有時信根増上雜修靜慮。或有乃
T1562_.29.0699a23: 至慧根増上雜修靜慮。隨此差別感五淨居。
T1562_.29.0699a24: 諸感淨居爲是業力。爲雜修力。若是業力雜
T1562_.29.0699a25: 修靜慮則爲唐捐。若雜修力與品類足所説
T1562_.29.0699a26: 相違。如彼論説。雜修靜慮及由業故生淨居
T1562_.29.0699a27: 天。諸所有處等名非異生法。有説。業力感
T1562_.29.0699a28: 淨居天。然不唐捐。雜修靜慮以修行彼思現
T1562_.29.0699a29: 前故。有餘師言。是雜修力。而不違害品類
T1562_.29.0699b01: 足文。彼論先説雜修定者。爲顯先時入彼定
T1562_.29.0699b02: 故。次後復説及由業故生淨居者。爲顯後時
T1562_.29.0699b03: 即由彼力生淨居故。此中決定倶由二力。以
T1562_.29.0699b04: 隨闕一不生彼故。然唯有漏感彼異熟。非無
T1562_.29.0699b05: 漏力棄背有故。經説不還有名身證。依何勝
T1562_.29.0699b06: 徳立身證名。頌曰
T1562_.29.0699b07: 得滅定不還 轉名爲身證
T1562_.29.0699b08: 論曰。有滅定得名得滅定。即不還者。若於身
T1562_.29.0699b09: 中。有滅定得轉名身證。謂不還者。由身證得
T1562_.29.0699b10: 似涅槃法。故名身證。如何説彼但名身證。以
T1562_.29.0699b11: 無心故。依身生故。以身倶生得勢力故。彼已
T1562_.29.0699b12: 滅位猶名得彼。此中經主作如是言。理實應
T1562_.29.0699b13: 言彼從滅定起得先未得。有識身寂靜便作
T1562_.29.0699b14: 是思。此滅盡定最爲寂靜極似涅槃。如是證
T1562_.29.0699b15: 得身之靜寂故名身證。由得及智現前證得
T1562_.29.0699b16: 身寂靜故。今謂彼從滅定起位。雖得先未得
T1562_.29.0699b17: 有識身寂靜。而非唯彼位方得身證名。先後
T1562_.29.0699b18: 二時倶得名故。由此設無縁滅定智。得勢力
T1562_.29.0699b19: 故立身證名。是故前説於理爲勝。擧後邊故
T1562_.29.0699b20: 唯作是言。得滅定不還轉名爲身證。理實身
T1562_.29.0699b21: 證於八解脱。無不具足。由身證住。以滅盡
T1562_.29.0699b22: 定用餘解脱爲門。而入故得。滅定決定亦應
T1562_.29.0699b23: 得餘解脱。如契經説。入滅定時先滅言行。乃
T1562_.29.0699b24: 至廣説。何縁佛説有學福田。身證不還不預
T1562_.29.0699b25: 其數。謂世尊告給孤獨言。長者當知。福田有
T1562_.29.0699b26: 二。一者有學。二者無學。有學十八。無學唯
T1562_.29.0699b27: 九。何等名爲十八有學。謂預流向預流果。一
T1562_.29.0699b28: 來向一來果。不還向不還果。阿羅漢向。隨
T1562_.29.0699b29: 信行隨法行。信解見至。家家一間。中生有行
T1562_.29.0699c01: 無行上流。是名十八。何等名爲九種無學。謂
T1562_.29.0699c02: 退法。思法。護法。安住。堪達。不動法。不退法。
T1562_.29.0699c03: 慧解脱。倶解脱。是名爲九。理亦應説。而不
T1562_.29.0699c04: 説者。以佛觀見有學無學由斷及根有殊勝
T1562_.29.0699c05: 故。能生勝果名爲福田。然諸不還所得滅定。
T1562_.29.0699c06: 是有漏故不可説言。自性解脱故名清淨。彼
T1562_.29.0699c07: 所依身猶有煩惱。未永斷故不可説言。相續
T1562_.29.0699c08: 解脱故名清淨。故不約成彼立有學福田。無
T1562_.29.0699c09: 學位中有漏功徳。雖非自性解脱所收。相續
T1562_.29.0699c10: 解脱故名清淨。由此亦能生殊勝果。是故約
T1562_.29.0699c11: 定及根差別。説九應果皆名福田。或立有學
T1562_.29.0699c12: 依因無故。不置身證有學數中。何謂建立有
T1562_.29.0699c13: 學依因。謂諸無漏三學及果。滅定非學亦非
T1562_.29.0699c14: 學果故。不約成彼説有學差別。然今於此不
T1562_.29.0699c15: 還位中。約無異門密説身證。若異此者不應
T1562_.29.0699c16: 唯説。得滅定不還轉名爲身證。此義於後當
T1562_.29.0699c17: 更分別。若説身證兼約異門。即上所言非善
T1562_.29.0699c18: 答問。三無色解脱亦通無漏故。已辯不還
T1562_.29.0699c19: 麁相差別。若細分析數成多千。此中且依行
T1562_.29.0699c20: 色界五。約諸地等五門分別。謂五約地數成
T1562_.29.0699c21: 二十四。定地中各五種故五。約種性數成三
T1562_.29.0699c22: 十六。種性中各五種故五。約生處數成八十。
T1562_.29.0699c23: 十六處中各五種故。五約種＊性根數成九十。
T1562_.29.0699c24: 謂退法種＊性下中上根。有差別故數成十五。
T1562_.29.0699c25: 乃至不動種＊性亦然。五約地種＊性數成百
T1562_.29.0699c26: 二十。謂四地中各三十故。五約地種＊性根數
T1562_.29.0699c27: 成三百六十。謂四地中各九十故。五約生處
T1562_.29.0699c28: 種＊性數成四百八十。謂十六處各三十故。五
T1562_.29.0699c29: 約生處種＊性。及根數成一千四百四十。謂十
T1562_.29.0700a01: 六處各九十故。五約離染處種＊性根積數總
T1562_.29.0700a02: 成一萬一千九百六十不還差別。謂以離染
T1562_.29.0700a03: 九品不同。乘前一千四百四十。已辯第三向
T1562_.29.0700a04: 果差別。次應建立第四向果。頌曰
T1562_.29.0700a05: 上界修惑中 斷初定一品
T1562_.29.0700a06: 至有頂八品 皆阿羅漢向
T1562_.29.0700a07: 第九無間道 名金剛喩定
T1562_.29.0700a08: 盡得倶盡智 成無學應果
T1562_.29.0700a09: 論曰。即不還者。進斷色界及無色界修所斷
T1562_.29.0700a10: 惑。從斷初定一品爲初。至斷有頂八品爲後。
T1562_.29.0700a11: 應知轉名阿羅漢向。即此所説阿羅漢向中。
T1562_.29.0700a12: 斷有頂惑第九無間道。亦説名爲金剛喩定。
T1562_.29.0700a13: 此定堅鋭喩若金剛。無一隨眠不能破故。先
T1562_.29.0700a14: 已破故不破一切。實有能破一切功能。此既
T1562_.29.0700a15: 能摧最細品惑。故知一切無間道中。唯此刹
T1562_.29.0700a16: 那名極上品。故能永斷一切隨眠。雖見道中
T1562_.29.0700a17: 亦有能斷有頂煩惱無漏對治。然彼九品惑
T1562_.29.0700a18: 可爲一品斷。知彼煩惱勢力微劣。見道既
T1562_.29.0700a19: 爲劣惑對治。知非能破一切隨眠。若有破能
T1562_.29.0700a20: 何礙不破。故彼不得金剛喩名。又諸隨眠中
T1562_.29.0700a21: 無事者易斷。見道治彼知非極上。由此不立
T1562_.29.0700a22: 金剛喩名。此中所明金剛喩定。能治一切有
T1562_.29.0700a23: 事惑中最後微微極難斷品。故知能破一切
T1562_.29.0700a24: 隨眠。由此力能一刹那頃。證一切惑斷無漏
T1562_.29.0700a25: 離繋得。如是所説金剛喩定。唯與六智隨一
T1562_.29.0700a26: 相應。謂四類智滅道法智。縁四聖諦十六行
T1562_.29.0700a27: 相。通依九地義准已成。故此差別説有多種。
T1562_.29.0700a28: 且未至攝有五十二。謂苦集類智觀有頂苦
T1562_.29.0700a29: 集。作非常等因等行相。與彼相應差別成
T1562_.29.0700b01: 八。滅道法智觀欲滅道。作滅靜等道等行相。
T1562_.29.0700b02: 與彼相應差別亦八。滅類智於八地滅。一一
T1562_.29.0700b03: 別觀作四行相。與彼相應成三十二。道類
T1562_.29.0700b04: 智於八地道。一切總觀作四行相。與彼相應
T1562_.29.0700b05: 差別成四。以治八地類智品道。同類相因必
T1562_.29.0700b06: 總縁故。滅唯別縁道則不爾。於隨眠品已具
T1562_.29.0700b07: 成立。如未至攝有五十二。中四靜慮應知亦
T1562_.29.0700b08: 然。空無邊處有二十八。謂除滅道法智品八。
T1562_.29.0700b09: 及除觀下四地滅諦各四行相相應十六。以
T1562_.29.0700b10: 依無色必無法智。及縁下滅類智品故。縁下
T1562_.29.0700b11: 地道於理無遮。道必總縁前已釋故。餘如前
T1562_.29.0700b12: 故有二十八。識無邊處有二十四。無所有處
T1562_.29.0700b13: 唯有二十。謂彼於前復除觀下。滅聖諦境四
T1562_.29.0700b14: 八行相。隨其次第准前應釋。諸有欲令三無
T1562_.29.0700b15: 色地。有縁下地滅類智者。彼作是説。空無
T1562_.29.0700b16: 邊處加前十六。識無邊處加前二十。無所有
T1562_.29.0700b17: 處加二十四。如是總説依無色地。金剛喩定
T1562_.29.0700b18: 七十二種。或復説有百三十二。有餘師説。道
T1562_.29.0700b19: 類智品於八地道。亦各別觀故前六地各有
T1562_.29.0700b20: 八十。空無邊處唯有四十。識無邊處有三十
T1562_.29.0700b21: 二。無所有處有二十四。復有欲令滅類智品。
T1562_.29.0700b22: 於八地滅有別總觀。故前六地中各百六十
T1562_.29.0700b23: 四。空無邊處唯五十二。識無邊處有三十六。
T1562_.29.0700b24: 無所有處有二十四。彼倶非理。道必總縁滅
T1562_.29.0700b25: 唯別縁前已辯故。尊者妙音作如是説。金剛
T1562_.29.0700b26: 喩定總有十三。謂斷有頂見修斷惑。無間道
T1562_.29.0700b27: 攝十三刹那。此亦不然。以四類忍前八無間
T1562_.29.0700b28: 道非極上品故。此定既能斷有頂地第九品
T1562_.29.0700b29: 惑。能引此惑盡。得倶行盡智。令起金剛喩定。
T1562_.29.0700c01: 是斷惑中最後無間道所生盡智。是斷惑中
T1562_.29.0700c02: 最後解脱道。故説此定所引盡智。與第九品
T1562_.29.0700c03: 盡得倶起。或此盡言顯一切盡。謂第九品及
T1562_.29.0700c04: 所餘惑。皆得擇滅故名爲盡。金剛喩定能引
T1562_.29.0700c05: 諸惑。盡得倶行盡智令起。此與一切煩惱盡
T1562_.29.0700c06: 得。最初倶生故名盡智。有餘師説。惑盡身中
T1562_.29.0700c07: 此最初生故名盡智。如是盡智至已生時。便
T1562_.29.0700c08: 成無學阿羅漢果。已得無學應果法故。爲得
T1562_.29.0700c09: 別果。所應修學。此無有故得無學名。豈不無
T1562_.29.0700c10: 學亦希別果。以無學者亦轉根故。此難不然。
T1562_.29.0700c11: 如先有學求得別果此不然故。謂如預流非
T1562_.29.0700c12: 一來等。於後獲得一來等時。捨預流等名得名
T1562_.29.0700c13: 一來等。皆捨別果得別果名。此則不然。退非
T1562_.29.0700c14: 思等於後獲得思法等時。雖捨退等名得名
T1562_.29.0700c15: 思法等。非捨別果得別果名。前後皆名阿羅
T1562_.29.0700c16: 漢故。唯捨前果得別果時。捨前果名得名別
T1562_.29.0700c17: 果。更無別果是所應學。故名無學前釋無過。
T1562_.29.0700c18: 即是行向住前果者。求別名果此無有義。既
T1562_.29.0700c19: 説盡智至已生時。便成無學阿羅漢果。義准
T1562_.29.0700c20: 盡智未已生時。前七聖者皆名有學。爲得別
T1562_.29.0700c21: 果勤修學故。住本性位何名有學。學意未滿
T1562_.29.0700c22: 故。學得常隨故。何故無學名阿羅漢。諸自利
T1562_.29.0700c23: 行修學已成。唯應作他利益事故。如契經説。
T1562_.29.0700c24: 不自調伏能調伏他。無有是處。或有三種補
T1562_.29.0700c25: 特伽羅。謂諸異生有學無學。異生雖學戒定
T1562_.29.0700c26: 慧三。而猶未能如實見諦。容有捨正作邪學
T1562_.29.0700c27: 理。故不於彼立有學名。諸有已能如實見諦。
T1562_.29.0700c28: 正學無退得有學名。由此世尊爲顯定義。於
T1562_.29.0700c29: 有學者重説學言。如契經中佛告憺怕。學所
T1562_.29.0701a01: 應學學所應學。我唯説此名有學者。諸已善
T1562_.29.0701a02: 學戒定慧三。不復學者立名無學。此是一切
T1562_.29.0701a03: 有學異生。所應供養故名應果。依如是義故
T1562_.29.0701a04: 有頌曰
T1562_.29.0701a05: 於戒定慧三 若已善修學
T1562_.29.0701a06: 畢竟離憂垢 堪爲世福田
T1562_.29.0701a07: 學法云何。謂有學者無漏有爲法。無學法云
T1562_.29.0701a08: 何謂無學者無漏有爲法。諸無爲法雖是無
T1562_.29.0701a09: 漏。而不名爲學無學法。以有得者異生等身
T1562_.29.0701a10: 亦成就故。若無得者都不繋屬學無學故。如
T1562_.29.0701a11: 是有學及無學者。總成八聖補特伽羅。行向
T1562_.29.0701a12: 住果各有四故。名雖有八事唯有五。謂住四
T1562_.29.0701a13: 果及初果向。以後三果向不離前果故。此依
T1562_.29.0701a14: 漸次得果者説。若倍離欲全離欲者。住見道
T1562_.29.0701a15: 中名爲一來。不還果向非前果攝。何故盡智
T1562_.29.0701a16: 唯是無學。諸有學者亦自了知。我已永盡地
T1562_.29.0701a17: 獄等故。此前已説。前説者何。謂盡得倶方名
T1562_.29.0701a18: 盡智。預流等位猶有餘惑。既無盡得亦無盡
T1562_.29.0701a19: 智。由此契經作如是説。諸有學者成就八支。
T1562_.29.0701a20: 若成十支名阿羅漢。若爾何故尊者舍利子
T1562_.29.0701a21: 告大長者給孤獨言。汝已具成就正智正解
T1562_.29.0701a22: 脱。無相違失。依彼成就能往諸惡趣邪。智邪
T1562_.29.0701a23: 解脱。眞對治道密意説故。若爾何不説有學
T1562_.29.0701a24: 成十支。有餘無智故心未善脱故。若爾何縁
T1562_.29.0701a25: 經作是説。諸有成就佛證淨者。一切皆名已
T1562_.29.0701a26: 得正見。乃至已得正解脱者。見圓滿者亦如
T1562_.29.0701a27: 是説。亦無違失。所以者何。我不説言諸有學
T1562_.29.0701a28: 者無有正智及正解脱。但作是説。彼不立支。
T1562_.29.0701a29: 不立支因如前已説
T1562_.29.0701b01: ＊説一切有部順正理論＊卷第六十五
T1562_.29.0701b02:
T1562_.29.0701b03:
T1562_.29.0701b04:
T1562_.29.0701b05:阿毘達磨順正理論卷第六十六
T1562_.29.0701b06: 尊者衆賢造
T1562_.29.0701b07: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0701b08: ＊辯賢聖品第六之十
T1562_.29.0701b09: 如上所言修道有二。一者有漏。二者無漏。今
T1562_.29.0701b10: 應思擇於此二種由何等道離何地染。頌曰
T1562_.29.0701b11: 有頂由無漏 餘由二離染
T1562_.29.0701b12: 論曰。有頂地中所有煩惱。唯無漏道能令永
T1562_.29.0701b13: 離定非有漏。所以者何。唯此力能治上地故。
T1562_.29.0701b14: 唯於次上近分地中。起世俗道治下地惑。有
T1562_.29.0701b15: 頂地惑既無上地。故無有漏能離彼染。何縁
T1562_.29.0701b16: 世俗道不治自地惑。是自隨眠所隨増故。非
T1562_.29.0701b17: 彼隨眠所隨増事。應有勢用治彼隨眠。以順
T1562_.29.0701b18: 生長彼煩惱故。若有勢用能治彼者。此必非
T1562_.29.0701b19: 彼之所隨増。以縁此時彼損減故。何縁下地
T1562_.29.0701b20: 起世俗道。不能對治上地隨眠。非彼隨眠所
T1562_.29.0701b21: 隨増故。不順生長彼煩惱故。應許能治上地
T1562_.29.0701b22: 隨眠。上地定非下地世俗。厭行斷道所縁境
T1562_.29.0701b23: 故。非厭下地能離上染。上地望下極微妙故。
T1562_.29.0701b24: 由此證知唯無漏力。能離有頂其理善成。餘
T1562_.29.0701b25: 八地中所有煩惱。通由二道能令永離。世出
T1562_.29.0701b26: 世道倶能離故。既通由二離八地染。各有幾
T1562_.29.0701b27: 種離繋得耶。頌曰
T1562_.29.0701b28: 聖二離八修 各二離繋得
T1562_.29.0701b29: 論曰。諸有學聖用有漏道。離下八地修斷染
T1562_.29.0701c01: 時。能具引生二離繋得。有漏無漏二種斷道。
T1562_.29.0701c02: 於八地中所作同故。用無漏道離彼亦然。亦
T1562_.29.0701c03: 以於中所作同故。由此有學離八修斷。世出
T1562_.29.0701c04: 世道隨一現前。各未來修世出世道。既説聖
T1562_.29.0701c05: 者二離八修。各能引生二離繋得。准知聖者
T1562_.29.0701c06: 離有頂修。及見斷時用無漏道。唯引無漏離
T1562_.29.0701c07: 繋得生。亦不未來修世俗道。與世俗道不同
T1562_.29.0701c08: 事故。異生離八用有漏道。唯引有漏離繋得
T1562_.29.0701c09: 生。亦不未來修無漏道。未入聖故不説自成。
T1562_.29.0701c10: 有餘師言。以無漏道離下八地修斷染時。何
T1562_.29.0701c11: 縁知亦生有漏離繋得。有捨無漏得煩惱不
T1562_.29.0701c12: 成故。謂有學聖以無漏道離彼染時。若不引
T1562_.29.0701c13: 生同治有漏離繋得者。則以聖道具離八地。
T1562_.29.0701c14: 後依靜慮得轉根時。頓捨先來諸鈍聖道。唯
T1562_.29.0701c15: 得靜慮利果聖道。上惑離繋應皆不成。是即
T1562_.29.0701c16: 還應成彼煩惱。然非所許。是故定知。諸有學
T1562_.29.0701c17: 聖以無漏道離下八地修斷染時。亦具引生
T1562_.29.0701c18: 二離繋得。此證非理。所以者何。彼聖設無有
T1562_.29.0701c19: 漏斷得。亦不成就上地煩惱。如分離有頂得
T1562_.29.0701c20: 轉根時。及異生上生不成惑故。謂如分離
T1562_.29.0701c21: 有頂地染。後依靜慮得轉根時。無漏斷得既
T1562_.29.0701c22: 已頓捨。彼地離繋無有漏得。而彼地惑亦不
T1562_.29.0701c23: 成就。又如異生生二定等。雖捨欲界等煩惱
T1562_.29.0701c24: 斷得。而不成就欲界等煩惱。以欲界等有漏
T1562_.29.0701c25: 離繋得。初定等攝。唯彼能治故。若生上地此
T1562_.29.0701c26: 得必捨。生上地必捨下有漏善故。此二雖無
T1562_.29.0701c27: 煩惱斷得。而勝進故遮惑得生。彼亦應然。故
T1562_.29.0701c28: 證非理。由此但可作如是言。二道於中所作
T1562_.29.0701c29: 同故。隨一現起引二得生。不可説言爲成斷
T1562_.29.0702a01: 故。已辯離染由道不同。今次應＊辯由地差
T1562_.29.0702a02: 別。由何地道離何地染。頌曰
T1562_.29.0702a03: 無漏未至道 能離一切地
T1562_.29.0702a04: 餘八離自上 有漏離次下
T1562_.29.0702a05: 論曰。諸無漏道通依九地。謂四靜慮未至中
T1562_.29.0702a06: 間及三無色。若未至攝能離欲界乃至有頂。
T1562_.29.0702a07: 餘八地攝隨其所應。各能離自及上地染不
T1562_.29.0702a08: 能離下。未離下時上道必無現在前故。諸有
T1562_.29.0702a09: 漏道一切唯能離次下地。非自地等自地煩
T1562_.29.0702a10: 惱所隨増故。勢力劣故。先已離故。諸依近分
T1562_.29.0702a11: 離下地染。如無間道皆近分攝。諸解脱道亦
T1562_.29.0702a12: 近分耶。不定。云何。頌曰
T1562_.29.0702a13: 近分離下染 初三後解脱
T1562_.29.0702a14: 根本或近分 上地唯根本
T1562_.29.0702a15: 論曰。諸道所依近分有八。謂四靜慮無色下
T1562_.29.0702a16: 邊。所離有九。謂欲八定。初三近分離下三染。
T1562_.29.0702a17: 第九解脱現在前時。或入根本或即近分。上
T1562_.29.0702a18: 五近分各離下染。第九解脱現在前時。必入
T1562_.29.0702a19: 根本非即近分。近分根本等捨根故。下三靜
T1562_.29.0702a20: 慮近分根本。受根異故。有不能入轉入異受。
T1562_.29.0702a21: 少艱難故。離下染時必欣上故。若受無異必
T1562_.29.0702a22: 入根本。諸出世道無間解脱前既已説。縁四
T1562_.29.0702a23: 諦境十六行相義准自成。世道縁何作何行
T1562_.29.0702a24: 相。頌曰
T1562_.29.0702a25: 世無間解脱 如次縁下上
T1562_.29.0702a26: 作麁苦障行 及靜妙離三
T1562_.29.0702a27: 論曰。世俗無間及解脱道。如次能縁下地上
T1562_.29.0702a28: 地。爲麁苦障及靜妙離。謂諸無間道縁自次
T1562_.29.0702a29: 下地。諸有漏法作麁苦等。三行相中隨一行
T1562_.29.0702b01: 相。若諸解脱道。縁彼次上地。諸有漏法作靜
T1562_.29.0702b02: 妙等。三行相中隨一行相。約容有説二道各
T1562_.29.0702b03: 三。非諸有情於離染位。無間解脱皆各具三。
T1562_.29.0702b04: 諸下地中由多掉擧寂靜微劣。故名爲麁。雖
T1562_.29.0702b05: 大劬勞暫令掉擧勢用微劣。仍不能引美妙
T1562_.29.0702b06: 樂生。故名爲苦有極多種災害拘礙。及能覆
T1562_.29.0702b07: 障。令無功能見出離方。故名爲障。諸上地中
T1562_.29.0702b08: 不作功用掉擧微劣。故名爲靜。不設劬勞掉
T1562_.29.0702b09: 擧微劣引生勝樂。故名爲妙於下地中所有
T1562_.29.0702b10: 災害。能決定見心不生欣。及能越彼。故名爲
T1562_.29.0702b11: 離。應知此中已兼顯示無間解脱。行相各三
T1562_.29.0702b12: 相翻而生。如其次第。謂無間道縁下爲麁。解
T1562_.29.0702b13: 脱道中縁上爲靜。餘相翻起如次應知。然離
T1562_.29.0702b14: 染時起則不定。世俗無間及解脱道。能離下
T1562_.29.0702b15: 等九品染故。應知亦有九品差別。此中異生
T1562_.29.0702b16: 離欲界染。九無間道麁等三行。隨一現前各
T1562_.29.0702b17: 未來修。麁等三行八解脱道。靜等三行。隨
T1562_.29.0702b18: 一現前各未來修。麁等六行後解脱道現。在
T1562_.29.0702b19: 未來所修如前八解脱道與前別者。復修未
T1562_.29.0702b20: 來初靜慮攝。無邊行相。如是乃至離無所有
T1562_.29.0702b21: 染。無間解脱道所修應知。若諸聖者以世俗
T1562_.29.0702b22: 道。離欲界染九無間道。麁等三行隨一現前。
T1562_.29.0702b23: 各於未來修十九行。謂麁等三有漏無漏。十
T1562_.29.0702b24: 六聖行八解脱道。靜等三行隨一現前。各未
T1562_.29.0702b25: 來修二十二行。謂前十九加靜等三。後解脱
T1562_.29.0702b26: 道現在未來所修如前。八解脱道與前別者。
T1562_.29.0702b27: 復修未來初靜慮攝無邊行相。難初定染九
T1562_.29.0702b28: 無間道。麁等三行隨一現前。各於未來修十
T1562_.29.0702b29: 九行。謂麁等三及唯無漏十六聖行。此十六
T1562_.29.0702c01: 行是下地攝。以上地邊無聖行故。後修聖行
T1562_.29.0702c02: 准此應知。八解脱道靜等三行隨一現前。各
T1562_.29.0702c03: 未來修二十二行。謂前十九加靜等三。後解
T1562_.29.0702c04: 脱道現在未來所修如前。八解脱道與前別
T1562_.29.0702c05: 者。復修未來二靜慮攝無邊行相。如是乃至
T1562_.29.0702c06: 離無所有染。無間解脱道所修應知。有餘師
T1562_.29.0702c07: 言。異生聖者離欲無間解脱道中。亦修不淨
T1562_.29.0702c08: 息念慈等。離餘上地所修如前。初靜慮邊善
T1562_.29.0702c09: 根廣故修如是行。上諸定邊善根少故所修
T1562_.29.0702c10: 如前。又欲界中有多煩惱。爲欲斷彼修多對
T1562_.29.0702c11: 治。上地不然故。修治少。離欲界染九無間道。
T1562_.29.0702c12: 未來所修麁等三行。唯縁欲界八解脱道。未
T1562_.29.0702c13: 來所修麁等三行。通縁欲界及初靜慮。靜等
T1562_.29.0702c14: 三行縁初靜慮。後解脱道未來所修。麁等三
T1562_.29.0702c15: 行通縁三界。靜等三行縁初靜慮。乃至有頂
T1562_.29.0702c16: 離初定染。九無間道未來所修。麁等三行縁
T1562_.29.0702c17: 初靜慮。八解脱道未來所修。麁等三行縁初
T1562_.29.0702c18: 二定。靜等三行縁第二定。後解脱道未來所
T1562_.29.0702c19: 修。麁等三行通縁三界。靜等三行縁第二
T1562_.29.0702c20: 定。乃至有頂離二靜慮三靜慮染。隨其所應
T1562_.29.0702c21: 皆准前説。離四定染九無間道。未來所修麁
T1562_.29.0702c22: 等三行。縁第四定八解脱道。未來所修麁等
T1562_.29.0702c23: 三行。縁第四定及縁空處。然非一念。以界別
T1562_.29.0702c24: 故。靜等三行唯縁空處。後解脱道未來所
T1562_.29.0702c25: 修。麁等三行靜等三行。皆縁空處乃至有頂
T1562_.29.0702c26: 離空處染九無間道。未來所修麁等三行。唯
T1562_.29.0702c27: 縁空處八解脱道。未來所修麁等三行。縁空
T1562_.29.0702c28: 識處靜等三行。唯縁識處後解脱道。未來所
T1562_.29.0702c29: 修麁等三行。靜等三行倶縁識處。乃至有頂
T1562_.29.0703a01: 離識處染。無所有染隨其所應皆准前説。何
T1562_.29.0703a02: 縁最後解脱道中。未來所修麁等三行。靜慮
T1562_.29.0703a03: 攝者通縁三界。無色攝者唯自上縁。諸靜慮
T1562_.29.0703a04: 中有遍縁智。無色根本必不下縁。故二所修
T1562_.29.0703a05: 所縁有別。此中一類譬喩論師。爲欲顯成分
T1562_.29.0703a06: 別論義。作如是説。無有異生實斷煩惱。有退
T1562_.29.0703a07: 失故。謂若有能實斷有頂薩迦耶見必無退
T1562_.29.0703a08: 失。若有退失必未實斷。既許異生於下八地。
T1562_.29.0703a09: 諸煩惱斷可有退失。故無異生實斷煩惱。彼
T1562_.29.0703a10: 説非理。於有頂惑有伏無伏。皆有失故。謂諸
T1562_.29.0703a11: 異生於有頂惑。爲許有伏許無伏耶。若許異
T1562_.29.0703a12: 生伏有頂惑。如伏下地諸煩惱已。彼於下地
T1562_.29.0703a13: 必不受生。如是既能伏有頂惑。應於有頂亦
T1562_.29.0703a14: 不受生。是則異生應證圓寂。若伏有頂猶生
T1562_.29.0703a15: 有頂。非伏下地猶生下地。是則不應。以有
T1562_.29.0703a16: 頂惑斷已不退例下令同。若許異生無伏有
T1562_.29.0703a17: 頂。以世俗道於彼無能。唯許彼能伏下地惑
T1562_.29.0703a18: 亦不應。以有頂地惑斷已不退例下令同。如
T1562_.29.0703a19: 是推徴二皆有失。故不可説彼實無斷。然彼
T1562_.29.0703a20: 所言見有頂攝。身見等惑斷已無退。證知下
T1562_.29.0703a21: 地所有諸惑。亦應如彼斷已無退。既見異生
T1562_.29.0703a22: 於下地惑斷已還退。故知彼於下地諸惑實
T1562_.29.0703a23: 未能斷。此不應理。斷者異故謂非我等許諸
T1562_.29.0703a24: 異生。於有頂惑有能斷義。以斷有頂世俗道
T1562_.29.0703a25: 生無所依故。及即於中解脱道起無所縁故。
T1562_.29.0703a26: 下諸地惑異生能斷。既能斷者凡聖有殊。亦
T1562_.29.0703a27: 應許有退不退異。如何擧聖斷無退理。例異
T1562_.29.0703a28: 生斷亦令無退。又不成故。謂非我等許有頂
T1562_.29.0703a29: 惑斷已無退。此既不成。如何可以彼無退理
T1562_.29.0703b01: 例下令同。雖有頂攝薩迦耶見斷已無退。而
T1562_.29.0703b02: 彼不許彼地有伏如下地惑。故不可以彼斷
T1562_.29.0703b03: 無退。例下地惑斷無退理。無伏有伏彼此既
T1562_.29.0703b04: 殊。有退無退亦應許別。又道異故。謂非此道
T1562_.29.0703b05: 斷有頂攝薩迦耶見。即由此道諸異生類。斷
T1562_.29.0703b06: 下八地所有煩惱。道既有異應許惑斷。有退
T1562_.29.0703b07: 不退二種差別。以諸惑斷是道果故。若謂
T1562_.29.0703b08: 此義應生疑者。理亦不然分明説故。謂彼或
T1562_.29.0703b09: 作如是思惟。彼此治道既有差別便可生疑。
T1562_.29.0703b10: 諸異生類既有退失。爲斷不斷此不應疑。世
T1562_.29.0703b11: 尊處處分明顯説。諸異生中有斷煩惱及離
T1562_.29.0703b12: 染故。謂契經説諸異生中。有斷五蓋斷樂斷
T1562_.29.0703b13: 苦。又契經説。嗢達洛迦遏邏摩子能斷諸
T1562_.29.0703b14: 欲。又契經説。昔有外仙爲世導師名爲妙
T1562_.29.0703b15: 眼。彼於欲界已得離染。又見契經分別業處。
T1562_.29.0703b16: 説有欲界離染外仙。由此證知道有異故。諸
T1562_.29.0703b17: 異生類於八地惑。雖有實斷而有退義。非
T1562_.29.0703b18: 道異故不能實斷。是故於此不應生疑。若謂
T1562_.29.0703b19: 此中唯不現起名斷離染。如餘處説斷離染
T1562_.29.0703b20: 言。此亦不然。無決定因故。有大過失故。謂
T1562_.29.0703b21: 彼或作如是思惟。唯不現行名斷離染。如於
T1562_.29.0703b22: 死位亦説斷言。非正死時實有治斷。又如有
T1562_.29.0703b23: 説於村邑中。有諸童男或諸童女。戲聚砂土
T1562_.29.0703b24: 爲舍爲城。寶玩須臾還得離染。彼言意顯於
T1562_.29.0703b25: 彼境中。貪不復行非實斷離。是故此中唯
T1562_.29.0703b26: 不現起名斷離染。爲證不成。此定不然無定
T1562_.29.0703b27: 因故。此中所説斷離染言。有何定因堪爲誠
T1562_.29.0703b28: 證。唯顯煩惱暫不現行。非爲顯成斷諸惑
T1562_.29.0703b29: 得。若謂聖者斷必無退。異生有退故知未斷。
T1562_.29.0703c01: 此亦不然非極成故。非聖不退是所極成。故
T1562_.29.0703c02: 於此中無定因證。又此所説斷離染言。若唯
T1562_.29.0703c03: 不行有太過失。以於餘處有説聖道名斷離
T1562_.29.0703c04: 染。汝亦應計唯不現行如餘處説。是故彼執
T1562_.29.0703c05: 決定非理。如何知此斷離染言。非伏現纒。
T1562_.29.0703c06: 是斷惑得此如聖者亦上生故。謂有學聖斷
T1562_.29.0703c07: 下惑得方得上生。彼此同許此異生類。亦得
T1562_.29.0703c08: 上生故亦應許斷下惑得。若謂道異故不同
T1562_.29.0703c09: 者。則已顯成異生斷退。有退無退足顯道別。
T1562_.29.0703c10: 何要斷伏方顯道異。由道異故令諸煩惱。伏
T1562_.29.0703c11: 斷差別非道異故。雖已實斷退無退殊。如是
T1562_.29.0703c12: 所言何理爲證。又應一切善無記心。而命終
T1562_.29.0703c13: 者雖煩惱得。身中未斷亦得上生。所以者何。
T1562_.29.0703c14: 離現纒故。謂於此位善無記心現在前者。自
T1562_.29.0703c15: 地煩惱必不現前故名爲離。非由此故煩惱
T1562_.29.0703c16: 不行。與由餘縁少有差別。又非別法有差別
T1562_.29.0703c17: 故。可令此中亦有差別。等雖不起無所遣
T1562_.29.0703c18: 故。謂非別法於相續中。少有所遣餘無此力。
T1562_.29.0703c19: 可説彼法有所遣故。雖等不行而時有別。若
T1562_.29.0703c20: 彼意謂得此地中。伏對治者則生此地。故命
T1562_.29.0703c21: 終位善無記心。現在前者生自非上。以命終
T1562_.29.0703c22: 位善無記心。非上地攝伏對治故。此亦不然。
T1562_.29.0703c23: 諸依上地伏治下地諸煩惱者。爲由上地業
T1562_.29.0703c24: 力故生。爲由上地伏治道力。若由業力生上
T1562_.29.0703c25: 地者。但伏此地下地煩惱。必定應有感此地
T1562_.29.0703c26: 業。由此業力應定生此。若由道力生上地者。
T1562_.29.0703c27: 依此地道伏欲界惑。命終但應生於此地。則
T1562_.29.0703c28: 異生類欲界命終。應無乃至生有頂者。唯應
T1562_.29.0703c29: 得受初靜慮生。此道定能感此生故。由此未
T1562_.29.0704a01: 斷下地惑得。決定無能生上地者。故彼所説
T1562_.29.0704a02: 道既有異。便可生疑。諸異生類既有退失。爲
T1562_.29.0704a03: 斷不斷如是所疑定不應理。由此所説由道
T1562_.29.0704a04: 異故。諸異生類於八地惑。雖有實斷而退理
T1562_.29.0704a05: 成。復有餘師説。世俗道於斷煩惱決定無能。
T1562_.29.0704a06: 故世尊言。要得聖慧方斷煩惱非諸異生。已
T1562_.29.0704a07: 得聖慧豈能斷惑。又契經説。此勝彼者。謂
T1562_.29.0704a08: 勝彼已彼更不生。彼若更生此非勝彼。諸異
T1562_.29.0704a09: 生類雖斷煩惱。而諸煩惱有時更生。是故定
T1562_.29.0704a10: 知彼無實斷。又契經説。若身見等未永斷時
T1562_.29.0704a11: 貪等未斷。要彼斷已此方斷故。又契經説。薩
T1562_.29.0704a12: 迦耶見戒禁取疑三法未斷。終不能斷貪瞋
T1562_.29.0704a13: 癡故。諸異生類既未能斷有身見等。是故定
T1562_.29.0704a14: 知必未實斷貪等煩惱。此亦不然。讃勝者故
T1562_.29.0704a15: 密説有頂貪瞋癡故。謂佛世尊爲讃勝者。説
T1562_.29.0704a16: 斷煩惱要得聖慧。以諸聖慧於斷煩惱。如理
T1562_.29.0704a17: 觀中最爲勝故。世間亦有就勝説言。要眞國
T1562_.29.0704a18: 王方能護國。要眞善士不陷誑愚。是故此經
T1562_.29.0704a19: 唯約畢竟。斷煩惱道密意而説。不可由斯便
T1562_.29.0704a20: 能遮止。諸世俗道斷煩惱用。由此已釋此勝
T1562_.29.0704a21: 彼經。謂約無餘永無退失。斷惑聖道密意説
T1562_.29.0704a22: 故。如世間説食此食已。終無變吐名食此食。
T1562_.29.0704a23: 燒此物已終不復生名燒此物。非後變吐及
T1562_.29.0704a24: 後生者。非食非燒但約畢竟。無變生説此亦
T1562_.29.0704a25: 應然。若不爾者所斷煩惱。後若更生於正斷
T1562_.29.0704a26: 時應不名勝。雖非永勝暫勝非無。如何引斯
T1562_.29.0704a27: 證無實斷。有身見等未永斷時。貪瞋等三必
T1562_.29.0704a28: 未斷者。此於我説理亦無違。此約有頂密意
T1562_.29.0704a29: 説故。謂有頂地見惑先斷。後時方斷修所斷
T1562_.29.0704b01: 惑。此約無餘斷見惑已。後時方斷修斷惑説。
T1562_.29.0704b02: 既密意説不可爲證。此經決定是密意説。以
T1562_.29.0704b03: 即於此復作是言。若於三法未已斷者。必不
T1562_.29.0704b04: 能斷有身見等。何謂三法。一非理作意。二
T1562_.29.0704b05: 習近邪道。三心下劣性。是謂爲三。然必無能
T1562_.29.0704b06: 先斷三法。後時方斷有身見等。以見道前無
T1562_.29.0704b07: 彼治故。證知此經是密意説。此於先伏説已
T1562_.29.0704b08: 斷聲。後見道現前實斷身見等。正理論者作
T1562_.29.0704b09: 如是言。依世俗道亦能斷惑。以有教理分明
T1562_.29.0704b10: 證故。且有教者。謂契經言。汝等若能永斷
T1562_.29.0704b11: 一法。我保汝等得不還果。一法者何。謂有身
T1562_.29.0704b12: 見。此經意説。先離欲者入諦現觀斷有身見。
T1562_.29.0704b13: 現觀滿時得不還果。非先未離欲界貪者。現
T1562_.29.0704b14: 觀滿時得不還果。故世俗道實能斷惑。若彼
T1562_.29.0704b15: 意謂。斷身見已後時漸得不還果。證依如是
T1562_.29.0704b16: 義密説此言。非斷身見時得不還果故。此亦
T1562_.29.0704b17: 非理。若依此説經亦應言得應果故。謂斷身
T1562_.29.0704b18: 見於後時中。亦漸次得阿羅漢果。然契經中
T1562_.29.0704b19: 不作是説。故知但約先離欲者。入諦現觀斷
T1562_.29.0704b20: 有身見。現觀滿時得不還果。密作是説亦得
T1562_.29.0704b21: 成證。然於聖諦現觀位中。無不得果而退出
T1562_.29.0704b22: 義。又彼無容更得餘果。故説汝等若斷身見。
T1562_.29.0704b23: 我保汝等必得不還非無間得。故無有過理
T1562_.29.0704b24: 必應爾。以餘經中世尊亦説。得第四定後入
T1562_.29.0704b25: 現觀得不還果。謂契經言。彼由如是尸羅圓
T1562_.29.0704b26: 滿。能離諸欲惡不善法。廣説乃至。苦足安住
T1562_.29.0704b27: 第四靜慮。彼由如是等持圓滿。於苦聖諦如
T1562_.29.0704b28: 實見知。廣説乃至。得不還果。若謂豈不即此
T1562_.29.0704b29: 經言。彼由如實見知四諦。便能永斷五下分
T1562_.29.0704c01: 結。若彼先離欲界染時。已能實斷欲貪等結。
T1562_.29.0704c02: 則不應説先離欲者。今聖道起方斷彼結。非
T1562_.29.0704c03: 先已斷有更斷義。故所引教爲證不成。此亦
T1562_.29.0704c04: 不然。此經意顯爾時唯得不還果故。謂諸漸
T1562_.29.0704c05: 次得不還者。爾時必斷五結無餘。爲令了知
T1562_.29.0704c06: 先離欲者。入諦現觀唯得不還。故説爾時斷
T1562_.29.0704c07: 五下結。此言意説便能斷盡。非謂今時能總
T1562_.29.0704c08: 斷五理必應爾。以見道力不能無餘斷貪瞋
T1562_.29.0704c09: 結。要無餘斷方證不還。由此定知先離欲者。
T1562_.29.0704c10: 已能實斷二下分結。爲顯彼見諦唯證不還
T1562_.29.0704c11: 故。説彼今時斷五下結。或此意顯彼於今時。
T1562_.29.0704c12: 斷彼更生密作是説。謂若不入聖諦現觀。彼
T1562_.29.0704c13: 異生類雖斷貪瞋。後時定應還退失故。或此
T1562_.29.0704c14: 於遠假説近聲。如説王今從何來等。謂雖先
T1562_.29.0704c15: 斷貪瞋二結。而同世俗説今便斷。如王至此
T1562_.29.0704c16: 久離所從。而假説今從何來等。或彼三結入
T1562_.29.0704c17: 現觀時。所有離繋得無漏得。貪瞋二結得永
T1562_.29.0704c18: 不生。故説爾時斷五無失。若謂雖説得第四
T1562_.29.0704c19: 定後入現觀得不還果。而不定説斷伏下地。
T1562_.29.0704c20: 如何定知彼下地惑。皆已實斷得非唯伏現
T1562_.29.0704c21: 纒。此不應疑。以此經説得不還故。不可説言
T1562_.29.0704c22: 後漸方得。先已破故。又先已説離欲異生。亦
T1562_.29.0704c23: 如聖者生上地故。謂唯能伏下地煩惱。便生
T1562_.29.0704c24: 上地非所極成。唯能實斷下地煩惱。便生上
T1562_.29.0704c25: 地是所極成。故於此中不應猶豫。如是名
T1562_.29.0704c26: 爲有教證。故知世俗道亦能斷惑。言有理者。
T1562_.29.0704c27: 謂煩惱力能繋縛自身。令界地別故。若欲界
T1562_.29.0704c28: 惑得未實斷。有能往生色無色界。則諸煩惱
T1562_.29.0704c29: 應無功能。縛界地生令有差別。若謂未伏下
T1562_.29.0705a01: 地煩惱必不生上是彼功能。此亦不然。雖伏
T1562_.29.0705a02: 此地所有煩惱亦生此故。謂有能伏有頂煩
T1562_.29.0705a03: 惱。然復得生有頂地故。然依自地起世俗道。
T1562_.29.0705a04: 亦能制伏自地煩惱。如不淨觀持息念等。亦
T1562_.29.0705a05: 伏自地現行煩惱斷煩惱得。要於此地諸煩
T1562_.29.0705a06: 惱中。得解脱道制伏煩惱令暫不行。工巧威
T1562_.29.0705a07: 儀亦有此力。況善心起而無功能。如住此間
T1562_.29.0705a08: 能伏八地。所有煩惱令不現行。於有頂何縁
T1562_.29.0705a09: 獨不能制伏。彼定應許如是理趣。若不許然
T1562_.29.0705a10: 諸有已離無所有染。期心不起入諦現觀。證
T1562_.29.0705a11: 無學者如何不伏有頂煩惱。便起斷彼聖道
T1562_.29.0705a12: 現前。故住此間必於有頂有伏煩惱。善方便
T1562_.29.0705a13: 智既不可説。不斷有頂諸煩惱得。唯由伏彼
T1562_.29.0705a14: 煩惱現行便不生彼。於下八地例亦應然。由
T1562_.29.0705a15: 此定知諸世俗道。亦斷煩惱其理極成。又應
T1562_.29.0705a16: 諸預流得生無色故。若伏下地即得上生。有
T1562_.29.0705a17: 諸異生先伏二界。後入見道現觀滿時。應得
T1562_.29.0705a18: 預流非不還果。三界修惑許具縛故。見道非
T1562_.29.0705a19: 彼斷對治故。彼住果位若致命終。決定應許
T1562_.29.0705a20: 生無色界。下二界惑先已伏故。若生彼已斷
T1562_.29.0705a21: 欲等惑成阿羅漢。便違契經。如契經言。有五
T1562_.29.0705a22: 聖者此處通達此處究竟。非彼聖者有決定
T1562_.29.0705a23: 因。要還此生方證圓寂。若謂既説極七返有
T1562_.29.0705a24: 故。定從彼還來此生理亦不然。此言唯約欲
T1562_.29.0705a25: 界人天密意説故。寧知七返約欲界説。唯
T1562_.29.0705a26: 約欲界修斷惑斷。立家家等名差別故。謂斷
T1562_.29.0705a27: 五種下分結故名不還果。於下分中欲貪瞋
T1562_.29.0705a28: 恚。及癡薄故名一來果。不還果向名爲一間。
T1562_.29.0705a29: 一來果向名爲家家。此既唯約欲修惑斷立
T1562_.29.0705b01: 差別名。故知但依欲界修惑。都未斷位立七
T1562_.29.0705b02: 返有。若依未越此地煩惱立七返生。則知但
T1562_.29.0705b03: 於所未越地受七返有。故七返有非色無色。
T1562_.29.0705b04: 又先已離二界貪者。不應建立七返有名。以
T1562_.29.0705b05: 彼唯是利根攝故。極七返生鈍根攝故。又彼
T1562_.29.0705b06: 所説違自宗經。非彼宗經許七返有。或容有
T1562_.29.0705b07: 受第八生義。色無色界生處極多。於彼無容
T1562_.29.0705b08: 極唯七有。又彼天處滿第七生。決定無容還
T1562_.29.0705b09: 來生此。是則還與契經相違。故契經言。有
T1562_.29.0705b10: 五聖者此處通達此處究竟。又七返生非必
T1562_.29.0705b11: 定受。極聲唯説極多者故。預流往彼受第二
T1562_.29.0705b12: 生便般涅槃。亦此通達彼處究竟。定違前經。
T1562_.29.0705b13: 是故必無唯伏下地所有。煩惱便得上生。既
T1562_.29.0705b14: 諸異生有上生理。知世俗道亦能斷惑。有作
T1562_.29.0705b15: 是執。諸有先離欲界貪者。後入見諦道現觀
T1562_.29.0705b16: 時得預流果。欲貪瞋恚雖不現行。而有彼得
T1562_.29.0705b17: 恒隨縛故。即彼復謂道現觀時。雖必定得預
T1562_.29.0705b18: 流果證時極促故。諸契經中不作是言。先離
T1562_.29.0705b19: 欲者道現觀位證預流果。又作是説。諦現觀
T1562_.29.0705b20: 倶得不還者。此於無間立以倶聲。如契經説。
T1562_.29.0705b21: 諸有情類生無想天。後想起倶便從彼沒。復
T1562_.29.0705b22: 作是言。道現觀位得勝道故。離欲界貪即於
T1562_.29.0705b23: 爾時得不還果。如是一切前後相違。如幼稚
T1562_.29.0705b24: 童自室言故。謂彼若説先離欲者。道現觀時
T1562_.29.0705b25: 得預流果。欲貪瞋恚雖不現行。而有彼得恒
T1562_.29.0705b26: 隨縛故。則不應説道現觀位得勝道故。離欲
T1562_.29.0705b27: 界貪即於爾時得不還果。以必不可道現觀
T1562_.29.0705b28: 時。雙得預流不還果故。若後門是應捨前門。
T1562_.29.0705b29: 若前門是應捨後門。前後相違無倶是故。若
T1562_.29.0705c01: 彼意謂如上地道現在前時。必定應修下地
T1562_.29.0705c02: 攝道。以殊勝道現在前時能修劣故。此亦應
T1562_.29.0705c03: 爾道現觀位得勝道故。離欲界貪故。於爾時
T1562_.29.0705c04: 得不還果。此不應理。所以者何。彼宗不立有
T1562_.29.0705c05: 未來故。執離法外無別得故。不現行道能離
T1562_.29.0705c06: 欲貪。及瞋恚結理不成故。見道不能斷修斷
T1562_.29.0705c07: 故。二道無容倶現前故。又彼所説道現觀位
T1562_.29.0705c08: 得勝道者。其體是何。非於爾時有餘勝道。可
T1562_.29.0705c09: 正顯示爲此所得。既不能説所得道相。寧説
T1562_.29.0705c10: 此道能離欲貪。而説爾時得不還果故。彼所
T1562_.29.0705c11: 説但率己情。又不應謂道現觀時。雖必定
T1562_.29.0705c12: 得預流果。證時極促故。諸契經中不作是言。
T1562_.29.0705c13: 先離欲者道現觀位證預流果。亦不應説諦
T1562_.29.0705c14: 現觀倶得不還者。此於無間立以倶聲。所以
T1562_.29.0705c15: 者何。闕一來故。預流果後必先證得一來果
T1562_.29.0705c16: 故。非預流無間即證不還果。契經應言先離
T1562_.29.0705c17: 欲者。道現觀位證預流果。諦現觀倶得一來
T1562_.29.0705c18: 果。從此無間方得不還。而不説然故不應理。
T1562_.29.0705c19: 故彼論者於正法義。背面而住經述己情。不
T1562_.29.0705c20: 可與其考量正理。傍論已了應辯本義。本説
T1562_.29.0705c21: 諸位善根相生。前既已説金剛喩定無間。必
T1562_.29.0705c22: 有盡智續生。盡智無間有何智起。頌曰
T1562_.29.0705c23: 不動盡智後 必起無生智
T1562_.29.0705c24: 餘盡或正見 此應果皆有
T1562_.29.0705c25: 論曰。先不動法諸阿羅漢。盡智無間無生
T1562_.29.0705c26: 智起。此智是彼本所求故。必與盡智倶時而
T1562_.29.0705c27: 得。謂彼求得順諸所解。若無便有入涅槃
T1562_.29.0705c28: 障。諸阿羅漢共得智時。即亦志求得無生智。
T1562_.29.0705c29: 然其盡智理應先起。是因位中先所求故。先
T1562_.29.0706a01: 不動法金剛定後。得無生智而未現前。盡智
T1562_.29.0706a02: 無間方得現起。除先不動餘阿羅漢。盡智無
T1562_.29.0706a03: 間有盡智生。或即引生無學正見。非無生智
T1562_.29.0706a04: 後容退故。謂若先是時解脱性。雖於因位雙
T1562_.29.0706a05: 求二種。而至極果容有退故。金剛喩定正滅
T1562_.29.0706a06: 位中。不得無生唯得盡智。故盡智後盡智現
T1562_.29.0706a07: 前。或即引生無學正見。先不動法無生智後
T1562_.29.0706a08: 有無生智起。或無學正見此無學見。一切應
T1562_.29.0706a09: 果之所共有猶如盡智。故金剛定正滅位中。
T1562_.29.0706a10: 一切皆得無學正見。然此正見非正所求。故
T1562_.29.0706a11: 盡無生二智無間。或有即起或未現前。於此
T1562_.29.0706a12: 位中總略義者。若先不動初起盡智唯一刹
T1562_.29.0706a13: 那。次無生智亦一刹那或有相續。若時解脱
T1562_.29.0706a14: 初起盡智。或一刹那或有相續。此二所起無
T1562_.29.0706a15: 學正見。皆無決定刹那相續如前説。彼非正
T1562_.29.0706a16: 求故
T1562_.29.0706a17: ＊説一切有部順正理論＊卷第六十六
T1562_.29.0706a18:
T1562_.29.0706a19:
T1562_.29.0706a20:
T1562_.29.0706a21:阿毘達磨順正理論卷第六十七
T1562_.29.0706a22: 尊者衆賢造
T1562_.29.0706a23: ＊三藏法師玄奘奉 詔譯
T1562_.29.0706a24: ＊辯聖賢品第六之十一
T1562_.29.0706a25: 如説沙門及沙門果。何謂沙門性。此果體是
T1562_.29.0706a26: 何。果位差別總有幾種。頌曰
T1562_.29.0706a27: 淨道沙門性 有爲無爲果
T1562_.29.0706a28: 此有八十九 解脱道及滅
T1562_.29.0706a29: 論曰。言沙門者。能永息除諸界趣生生死魑
T1562_.29.0706b01: 魅。或能勤勵息諸過失。令永寂靜故名沙門。
T1562_.29.0706b02: 如薄伽梵自作是釋。以能勤勞息除。種種惡
T1562_.29.0706b03: 不善法雜染過失。廣説乃至。故名沙門。沙門
T1562_.29.0706b04: 所有名沙門性。此即沙門所修熏法。熏是排
T1562_.29.0706b05: 遣生臭惑義。即以無漏聖道爲體非世俗道。
T1562_.29.0706b06: 以能無餘究竟靜息諸過失故。由此異生雖
T1562_.29.0706b07: 能已斷無所有處染而非眞沙門。以諸過失
T1562_.29.0706b08: 尚有餘故。暫時靜息非究竟故。既無漏道是
T1562_.29.0706b09: 沙門性。通以有爲無爲爲果。故沙門果體通
T1562_.29.0706b10: 有爲無爲。此果佛説總有四種。謂初預流後
T1562_.29.0706b11: 阿羅漢。道類智品。是謂有爲預流果體。見斷
T1562_.29.0706b12: 法斷。是謂無爲預流果體。道類智品或離欲
T1562_.29.0706b13: 界第六。無漏解脱道品。是謂有爲一來果體。
T1562_.29.0706b14: 見斷法斷。及欲界繋修所斷中前六品斷。是
T1562_.29.0706b15: 謂無爲一來果體。道類智品。或離欲界第九
T1562_.29.0706b16: 無漏解脱道品。是謂有爲不還果體。見斷法
T1562_.29.0706b17: 斷欲修斷斷。是謂無爲不還果體。盡智無生
T1562_.29.0706b18: 智無學正見品。是謂有爲阿羅漢果體。三界
T1562_.29.0706b19: 見修所斷法斷。是謂無爲阿羅漢果體。然薄
T1562_.29.0706b20: 伽梵於契經中。但説無爲沙門果體。如説云
T1562_.29.0706b21: 何名預流果。謂斷三結。乃至云何阿羅漢果。
T1562_.29.0706b22: 謂已永斷貪瞋癡等。豈不不還果已許永斷
T1562_.29.0706b23: 瞋。此亦無違釋義別故。此中意説。淨除一切
T1562_.29.0706b24: 煩惱垢者。斷名永斷非尚有餘。煩惱垢者少
T1562_.29.0706b25: 無餘斷得永斷名。然餘處説遍知。云何謂永
T1562_.29.0706b26: 斷貪。乃至廣説。此中意説。若一切種及一
T1562_.29.0706b27: 切斷即名永斷。一切種者謂斷自性。及斷能
T1562_.29.0706b28: 縁即名永斷。唯見苦斷諸法斷位見苦斷法。
T1562_.29.0706b29: 已斷自性未斷能縁。見集斷法已斷能縁。未
T1562_.29.0706c01: 斷自性非永斷故未名遍知。言一切者。謂見
T1562_.29.0706c02: 滅斷等十一惑中。隨一部永斷。由此具顯有
T1562_.29.0706c03: 九遍知。及顯異生斷非遍知所攝。譬喩者説
T1562_.29.0706c04: 沙門果體。唯是無爲由教理故。教如前説今
T1562_.29.0706c05: 當辯理。以諸有爲是可壞故。不可保信沙門
T1562_.29.0706c06: 果體。是可保信故唯無爲。且教不然准前釋
T1562_.29.0706c07: 故。謂前處處已作是釋。非彼所引有餘意經。
T1562_.29.0706c08: 可能證成勝義理趣。契經雖言預流果體謂
T1562_.29.0706c09: 斷三結。而不言唯如四修定中現法樂住。定
T1562_.29.0706c10: 謂經説此是初靜慮。然實此定理亦通餘。故
T1562_.29.0706c11: 不言唯顯有別意。此經亦爾不應固執。若謂
T1562_.29.0706c12: 有餘經説現法樂住通四靜慮。此不爾者。理
T1562_.29.0706c13: 亦不然與彼同故。謂餘經説六法永斷。名爲
T1562_.29.0706c14: 預流豈唯三結。又預流者。理實亦應有邊執
T1562_.29.0706c15: 見及貪等。斷此非預流果無別證因。由此
T1562_.29.0706c16: 彼所言不令生喜。故非由此所引契經。證唯
T1562_.29.0706c17: 無爲是沙門果。理亦非理。若無顛倒智望無
T1562_.29.0706c18: 爲法最可保信故。謂觀行者如實智生。能自
T1562_.29.0706c19: 了知我生盡等。雖是可壞法而極可保信。以
T1562_.29.0706c20: 能顯了無倒義故。由此定知四沙門果。其體
T1562_.29.0706c21: 通攝有爲無爲。復有至教證沙門果亦通有
T1562_.29.0706c22: 爲。如契經説。根到彼岸爲縁顯了。果到彼
T1562_.29.0706c23: 岸果到彼岸爲縁顯了。補特伽羅亦到彼岸。
T1562_.29.0706c24: 唯依有爲法立補特伽羅。補特伽羅由果顯
T1562_.29.0706c25: 了。故知果體亦通有爲。然譬喩宗理最不可
T1562_.29.0706c26: 依。無爲立補特伽羅。彼執無爲無有體故。
T1562_.29.0706c27: 不應無體法爲立假者因。謂彼執無爲唯不
T1562_.29.0706c28: 轉爲相。故不可依託立補特伽羅。若謂但依
T1562_.29.0706c29: 彼得建立。得是道故必是有爲。由此應知依
T1562_.29.0696a02: 間。唯是利根豈眞聖教。非彼上座自許己身。
T1562_.29.0696a03: 及我許彼是眞大聖。寧謂自言是聖教攝。佛
T1562_.29.0696a04: 曾無處作如是言。又彼所言違餘聖教。不可
T1562_.29.0696a05: 自謂是聖教攝。然品別斷惑非非眞聖教。以
T1562_.29.0696a06: 薄伽梵説一來果。永斷三結薄貪瞋癡。非貪
T1562_.29.0696a07: 瞋癡如材木等。可由斫等令其漸薄。但可品
T1562_.29.0696a08: 別漸次斷之。下品爲餘説之爲薄。又契經説。
T1562_.29.0696a09: 諸不還者。已無餘斷貪欲瞋恚。由此爲證知
T1562_.29.0696a10: 一來時。猶有餘品貪瞋未斷。今至此位方斷
T1562_.29.0696a11: 無餘。又契經説。預流果位已永斷一切趣惡
T1562_.29.0696a12: 趣貪等。由此證知一來果等。有品已斷有品
T1562_.29.0696a13: 未除。又已顯成得勝治故。方可建立家家一
T1562_.29.0696a14: 間。既彼位中得勝對治。知盡貪等與前有別。
T1562_.29.0696a15: 是故品別斷惑理成。隨眠品中亦已顯示。又
T1562_.29.0696a16: 彼論説有何因縁。於斷惑時許品別斷。唯許
T1562_.29.0696a17: 九品非十非千。此責不然。唯有如是九品差
T1562_.29.0696a18: 別對治生故。謂斷惑位一一地中。九品道生
T1562_.29.0696a19: 便能永斷自地所攝諸煩惱故。無勞建立若
T1562_.29.0696a20: 十若千。又與見修所斷同故。謂彼宗許斷煩
T1562_.29.0696a21: 惱時。亦有分爲品別斷義。以見修道所斷
T1562_.29.0696a22: 諸惑許入聖時前後斷故。既許如是亦可責
T1562_.29.0696a23: 言。有何因縁於斷惑位許品別斷。然唯建立
T1562_.29.0696a24: 見修二品非三非千。彼既許然此亦應爾。又
T1562_.29.0696a25: 薄伽梵於契經中亦作是言。九品斷惑。前來
T1562_.29.0696a26: 依彼已具辯成。佛於法性自在通達。作如是
T1562_.29.0696a27: 説。但可信依不應於中輕爲徴詰故一來果
T1562_.29.0696a28: 勝進道中。方建立一間非住一來果。亦預流
T1562_.29.0696a29: 果勝進道中。方建立家家非住預流果。如是
T1562_.29.0696b01: 所説理趣必然。即先成就一來果者。斷欲界
T1562_.29.0696b02: 惑九品盡時。捨一來名得不還果。必不還受
T1562_.29.0696b03: 欲界生故。此或名爲五下結斷。如契經説。若
T1562_.29.0696b04: 有永斷五下分結名爲不還。此據集斷密作
T1562_.29.0696b05: 是説。必無五結倶時斷理。或二或三先已
T1562_.29.0696b06: 斷故。理實應説於此位中斷二或三得不還
T1562_.29.0696b07: 果
T1562_.29.0696b08: ＊説一切有部順正理論＊卷第六十四
T1562_.29.0696b09:
T1562_.29.0696b10:
T1562_.29.0696b11:
T1562_.29.0696b12:
T1562_.29.0696b13: 尊者衆賢造
T1562_.29.0696b14: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0696b15: ＊辯賢聖品第六之九
T1562_.29.0696b16: 依不還位。諸契經中。以種種門建立差別。今
T1562_.29.0696b17: 次應辯彼差別相。頌曰
T1562_.29.0696b18: 此中生有行 無行般涅槃
T1562_.29.0696b19: 上流若雜修 能往色究竟
T1562_.29.0696b20: 超半超遍沒 餘能往有頂
T1562_.29.0696b21: 行無色有四 住此般涅槃
T1562_.29.0696b22: 論曰。此不還者總説有七。且行色界差別有
T1562_.29.0696b23: 五。一中般涅槃。二生般涅槃。三有行般涅槃。
T1562_.29.0696b24: 四無行般涅槃。五者上流。此於中間般涅槃
T1562_.29.0696b25: 故。説此名曰中般涅槃。如是應知。此於生已。
T1562_.29.0696b26: 此由有行。此由無行般涅槃故名生般等。此
T1562_.29.0696b27: 上流故名爲上流。言中般者。謂有一類補特
T1562_.29.0696b28: 伽羅。已於生結得非擇滅。起結不爾。彼於欲
T1562_.29.0696b29: 界遇逼惱縁之所逼惱。便能自勉修斷餘結
T1562_.29.0696c01: 殊勝加行。加行未滿遇捨命縁。遂致命終由
T1562_.29.0696c02: 起結力。受色中有厭多苦故。乘前起道進斷
T1562_.29.0696c03: 餘結。成阿羅漢得般涅槃。言生般者。謂有
T1562_.29.0696c04: 一類補特伽羅。由先具造順起生業及増長
T1562_.29.0696c05: 故。欲界沒已受色界生。由具勤修速進道故。
T1562_.29.0696c06: 生已不久成阿羅漢。盡其壽量方般涅槃。約
T1562_.29.0696c07: 有餘依説爲生般。非纔生已便般無餘。彼捨
T1562_.29.0696c08: 壽中無自在故。言有行般無行般者。謂有一
T1562_.29.0696c09: 類補特伽羅。生已多時方成無學。於中有一
T1562_.29.0696c10: 勇猛精進。有一禀性慢緩懈怠。如次名爲有
T1562_.29.0696c11: 行無行。謂若一類。先欲界中依不息加行。三
T1562_.29.0696c12: 摩地力。斷五下分結。成不還果。後生色界。經
T1562_.29.0696c13: 於多時還能進修前種類道成阿羅漢。名有
T1562_.29.0696c14: 行般。無行般者。與此相違。或色界生經多時
T1562_.29.0696c15: 已。依止苦行解脱餘結。名有行般。以彼修習
T1562_.29.0696c16: 依功用道般涅槃故。與此相違名無行般。豈
T1562_.29.0696c17: 不中般生般現般。所依止行亦有此故。應立
T1562_.29.0696c18: 有行無行般名。無如是失。此義雖等而彼各
T1562_.29.0696c19: 有差別位故。謂中般等。雖亦定依苦行樂行
T1562_.29.0696c20: 解脱餘結。而彼各有分位不同。對此名爲不
T1562_.29.0696c21: 共差別。此無如是分位別故。約道不同顯其
T1562_.29.0696c22: 差別。如何以此例彼令同。故於此中所辯無
T1562_.29.0696c23: 失。由此有説二差別者。由縁有爲無爲聖道。
T1562_.29.0696c24: 如其次第得涅槃故。應知亦無餘同此失。經
T1562_.29.0696c25: 主所難有大過失。爲已善通此義雖等。而彼
T1562_.29.0696c26: 各有差別位故。然有經説無行在先。亦有經
T1562_.29.0696c27: 中先説有行。時既無異隨説無違。有行可尊
T1562_.29.0696c28: 故我先説。言上流者。謂有一類補特伽羅。上
T1562_.29.0696c29: 流行増非初生處即證圓寂。謂欲界沒往色
T1562_.29.0697a01: 界生。未即於中能證圓寂。要轉生上方般涅
T1562_.29.0697a02: 槃。即此上流差別有二。由因及果有差別故。
T1562_.29.0697a03: 因差別者。此於靜慮由有雜修無雜修故。果
T1562_.29.0697a04: 差別者。色究竟天及有頂天爲極處故。謂若
T1562_.29.0697a05: 於靜慮有雜修者。能往色究竟方般涅槃。雜
T1562_.29.0697a06: 修能感淨居果故。即此復有三種差別。全超
T1562_.29.0697a07: 半超遍沒異故。言全超者。謂色界中。從一處
T1562_.29.0697a08: 沒往色究竟。由彼先在欲界身中。已具雜修
T1562_.29.0697a09: 四種靜慮。遇縁退失上三靜慮。以初靜慮
T1562_.29.0697a10: 愛味爲縁。命終上生梵衆天處。由於先世串
T1562_.29.0697a11: 習勢力。復能雜修第四靜慮。從彼處沒生色
T1562_.29.0697a12: 究竟。以於色界十六處所。最初處沒最後處
T1562_.29.0697a13: 生。頓越中間。是全超義。言半超者。謂色界中
T1562_.29.0697a14: 從初天等。漸次而沒下至中間。能越一處方
T1562_.29.0697a15: 能往趣色究竟天。超而非全是半超義。言遍
T1562_.29.0697a16: 沒者。謂於色界愛味多故一切處生。由彼遍
T1562_.29.0697a17: 於四靜慮地十六處所。一一皆有下等愛味。
T1562_.29.0697a18: 爲感生縁。從梵衆天一一處所。一生沒已至
T1562_.29.0697a19: 色究竟。方般涅槃。故名遍沒。由此義准初
T1562_.29.0697a20: ＊靜慮中。大梵所居非是別處。即是第二梵
T1562_.29.0697a21: 輔天攝。若異此者大梵所居。僻見處故。一
T1562_.29.0697a22: 導師故。必無聖者於中受生。遍沒半超應無
T1562_.29.0697a23: 差別。應知此謂二上流中。由有雜修靜慮因
T1562_.29.0697a24: 故。往色究竟般涅槃者。餘於靜慮無雜修者。
T1562_.29.0697a25: 能往有頂方般涅槃。謂彼先無雜修靜慮。由
T1562_.29.0697a26: 於諸定愛味爲縁。此沒遍生色界諸處。唯不
T1562_.29.0697a27: 能往五淨居天。色界命終於三無色。次第生
T1562_.29.0697a28: 已後生有頂方般涅槃。二上流中前是觀行
T1562_.29.0697a29: 後是止行。樂慧樂定有差別故。二上流者。於
T1562_.29.0697b01: 下地中得般涅槃。亦不違理。而言此往色究
T1562_.29.0697b02: 竟天及有頂天。依極處説。無不還者。於已生
T1562_.29.0697b03: 處受第二生。由彼於生容求勝進非等劣故。
T1562_.29.0697b04: 唯欲界沒往色界生。有中有中般涅槃者。非
T1562_.29.0697b05: 色界沒生色界者。以色界中無災害故。若本
T1562_.29.0697b06: 有位有餘障縁。不得涅槃。中有亦爾。中有薄
T1562_.29.0697b07: 劣非本有故。又彼若有應屬上流。中般上流
T1562_.29.0697b08: 應無差別。謂定無有差別因縁。可作是言。唯
T1562_.29.0697b09: 欲界沒。受色中有便般涅槃。得中般名非色
T1562_.29.0697b10: 界沒。何縁有學未離欲貪。無中有中般涅槃
T1562_.29.0697b11: 者。欲界中有依身微劣。於多事業無堪能故。
T1562_.29.0697b12: 住本有位。於欲界法尚難越度。況中有中。能
T1562_.29.0697b13: 越欲界至得應果。多事業者。謂越三界及永
T1562_.29.0697b14: 斷除二種煩惱。并得二三沙門果證。住中有
T1562_.29.0697b15: 位無如是能。又此有前未曾數習。九品差別
T1562_.29.0697b16: 煩惱治故。又不還等果非中有身得。斷増上
T1562_.29.0697b17: 惑所證得故。離三界染極爲難故。無欲中有
T1562_.29.0697b18: 能般涅槃。色界中有與此皆異。故有於中得
T1562_.29.0697b19: 涅槃者。又此地中有得般涅槃。唯起此地中
T1562_.29.0697b20: 所有聖道。初靜慮地中有位中般涅槃者。唯
T1562_.29.0697b21: 起自地根本靜慮聖道現前。非未至中間難
T1562_.29.0697b22: 令現前故。在中有位依身微劣。要易起者方
T1562_.29.0697b23: 能現前。此五名爲行色界者。行無色者差別
T1562_.29.0697b24: 有四。謂在欲界離色界貪。從此命終生於無
T1562_.29.0697b25: 色。此中差別唯有四種。謂生般等有差別故。
T1562_.29.0697b26: 此并前五成六不還。復有不行色無色界。即
T1562_.29.0697b27: 住於此能般涅槃。名現般涅槃。并前六爲七。
T1562_.29.0697b28: 或應總立九種不還。謂現涅槃分爲二種。一
T1562_.29.0697b29: 於先位善辯聖旨。二臨終時方能善＊辯。於
T1562_.29.0697c01: 上流内亦分二種。一行色界。二行無色。并前
T1562_.29.0697c02: 四爲八。足轉生成九。言轉生者。謂於前生已
T1562_.29.0697c03: 得預流或一來果。於今生内方得不還。前現
T1562_.29.0697c04: 般言唯目現世初得入聖至涅槃者。或不還
T1562_.29.0697c05: 者由根差別。隨其所應分成九種。或行色界
T1562_.29.0697c06: 五不還中。復有異門分成九種。頌曰
T1562_.29.0697c07: 行色界有九 謂三各分三
T1562_.29.0697c08: 業惑根有殊 故成三九別
T1562_.29.0697c09: 論曰。即行色界五種不還。總立爲三各分三
T1562_.29.0697c10: 種。故成九種何等爲三。中生上流有差別故。
T1562_.29.0697c11: 云何三種各分爲三。中般涅槃分爲三者。初
T1562_.29.0697c12: 起至遠近當生處。得般涅槃有差別故。生般
T1562_.29.0697c13: 涅槃分爲三者。纔生有行無行異故。此皆生
T1562_.29.0697c14: 已得般涅槃。是故並應名爲生般。於上流中
T1562_.29.0697c15: 分爲三者。全超半超遍沒異故。然諸三種一
T1562_.29.0697c16: 切皆由速非速經久得般涅槃。故分爲九種。
T1562_.29.0697c17: 不相雜亂。如是三種九種不還。由業惑根有
T1562_.29.0697c18: 差別故。有速非速經久差別。且總成三由先
T1562_.29.0697c19: 所集。順起生後業有異故。如其次第下中上
T1562_.29.0697c20: 品。煩惱現行有差別故。及上中下根有異故。
T1562_.29.0697c21: 此三一一如其所應。亦業惑根有差別故。各
T1562_.29.0697c22: 有三別。故成九種。謂初二三由惑根別。各
T1562_.29.0697c23: 成三種非由業異。後三亦由順後受業有差
T1562_.29.0697c24: 別故。分成三種。故説如是行色不還。業惑根
T1562_.29.0697c25: 殊成三九別。若爾何故諸契經中佛唯説有
T1562_.29.0697c26: 七善士趣。頌曰
T1562_.29.0697c27: 立七善士趣 由上流無別
T1562_.29.0697c28: 善惡行不行 有往無還故
T1562_.29.0697c29: 論曰。中生各三上流爲一。經依此立七善士
T1562_.29.0698a01: 趣。何故前二各分爲三。第三上流唯立爲一。
T1562_.29.0698a02: 以上行故名爲上流。由此義同但立爲一。前
T1562_.29.0698a03: 之二種雖亦義同。然爲其中別相難了。欲令
T1562_.29.0698a04: 易了故各分三。上流有三相別易了。無煩於
T1562_.29.0698a05: 彼更別建立。又前二別唯有爾所。易顯示故
T1562_.29.0698a06: 各分爲三。第三上流別義多種。卒難顯示故
T1562_.29.0698a07: 總立一。謂初中般唯在將生。根惑品殊故分
T1562_.29.0698a08: 三種。第二生般唯在已生。亦根惑殊故分三
T1562_.29.0698a09: 種。上流通有將生已生。將生上流復有二種。
T1562_.29.0698a10: 謂於靜慮雜不雜修。已生上流分二亦爾。復
T1562_.29.0698a11: 於如是二上流中。若無雜修容生二界。若有
T1562_.29.0698a12: 雜修唯生一界。生一界者復分爲三。全超半
T1562_.29.0698a13: 超遍沒異故。於半超内差別有多。由此上流
T1562_.29.0698a14: 別相煩廣。若一一辯難可周悉。故依等義總
T1562_.29.0698a15: 立上流。中生位中差別義少。易顯了故分之
T1562_.29.0698a16: 爲六。雖彼一一亦有同義。而等第三。於上流
T1562_.29.0698a17: 中雖有異義。而等前二。爲相影顯故唯立
T1562_.29.0698a18: 七。唯此已斷欲貪瞋等非善士法。及與無學
T1562_.29.0698a19: 大善士果極相近故。經唯説此名善士趣。非
T1562_.29.0698a20: 謂預流及一來者。都不可説名善士趣。佛亦
T1562_.29.0698a21: 説彼名善士故。如契經言。云何善士謂若成
T1562_.29.0698a22: 就有學正見。乃至成就有學正定。往上名趣。
T1562_.29.0698a23: 謂趣上果及趣上。生故唯説七。或唯此七皆
T1562_.29.0698a24: 能行善不行不善。餘則不然。又唯此七往上
T1562_.29.0698a25: 界生不復還來。餘則不爾。故但依此立善士
T1562_.29.0698a26: 趣諸在聖位曾經生者。亦有此等差別相耶。
T1562_.29.0698a27: 不爾。云何。頌曰
T1562_.29.0698a28: 經欲界生聖 不往餘界生
T1562_.29.0698a29: 此及往上生 無練根并退
T1562_.29.0698b01: 論曰。若在聖位經欲界生。必不往生色無色
T1562_.29.0698b02: 界。由彼證得不還果已。定於現身般涅槃故。
T1562_.29.0698b03: 若於色界經生聖者。容有上生無色界義。然
T1562_.29.0698b04: 天帝釋作如是言。曾聞有天名色究竟。我後
T1562_.29.0698b05: 退落當生彼者。由彼不了對法相故。言我後
T1562_.29.0698b06: 者三十三天。自在異熟最後邊際。言退落者。
T1562_.29.0698b07: 謂於後時。若不獲得阿羅漢果。當生彼者。
T1562_.29.0698b08: 謂願當生色究竟天勿生欲界。以天帝釋縁
T1562_.29.0698b09: 五死相極生憂苦。來歸世尊死相纔除。便作
T1562_.29.0698b10: 是説爲令喜故。又觀遮彼無多益故。佛不遮
T1562_.29.0698b11: 止。即此已經欲界生者。及已從此往上界生。
T1562_.29.0698b12: 諸聖必無練根并退。何縁不許經欲界生及
T1562_.29.0698b13: 上生聖者有練根并退。以曾經生於自相續。
T1562_.29.0698b14: 蘊積聖道極堅牢故。及得殊勝所依身故。由
T1562_.29.0698b15: 此彼無練根退理。前説上流雜修靜慮爲因
T1562_.29.0698b16: 能往色究竟天。先應雜修何等靜慮。由何等
T1562_.29.0698b17: 位知雜修成。復爲何縁雜修靜慮。頌曰
T1562_.29.0698b18: 先雜修第四 成由一念雜
T1562_.29.0698b19: 爲受生現樂 及遮煩惱退
T1562_.29.0698b20: 論曰。諸欲雜修四靜慮者。必先雜修第四靜
T1562_.29.0698b21: 慮。以彼等持最堪能故。諸樂行中彼最勝故。
T1562_.29.0698b22: 謂彼靜慮最有堪能。現在前時。令所依止自
T1562_.29.0698b23: 體勢力増長廣大故。若依彼雜修靜慮。後雖
T1562_.29.0698b24: 退失生餘天中。由於先時雜修彼力。復能依
T1562_.29.0698b25: 彼雜修靜慮。即由此理第四靜慮。諸樂行中
T1562_.29.0698b26: 最爲殊勝。彼輕安樂極上妙故。誰於靜慮能
T1562_.29.0698b27: 雜熏修。唯諸聖者通學無學。學位唯通信
T1562_.29.0698b28: 解見至。於無學位通時非時。必先三洲雜修
T1562_.29.0698b29: 靜慮。退生色界亦能雜修。豈不雜修諸靜慮
T1562_.29.0698c01: 者。必先已離三靜慮貪。如何可言雜修靜慮。
T1562_.29.0698c02: 通於見至而成上流。謂要人間雜修定已。後
T1562_.29.0698c03: 退三定生梵衆天。於彼復須離三定染。方能
T1562_.29.0698c04: 重起雜修靜慮。從彼沒已乃生淨居。方名上
T1562_.29.0698c05: 流。如先已説。非諸見至可有斯理。彼於離染
T1562_.29.0698c06: 必不退故。無如是失。彼從先來住見至根非
T1562_.29.0698c07: 所許故。謂彼先住信解種性。雜修靜慮然後
T1562_.29.0698c08: 退失。彼懼於後復有退時。便修練根成見至
T1562_.29.0698c09: ＊性。從欲界沒生色界中。乘前復能雜修靜
T1562_.29.0698c10: 慮。故六種＊性皆有上流。於雜修時作何方
T1562_.29.0698c11: 便。彼必先入第四靜慮。多念無漏相續現前。
T1562_.29.0698c12: 從此引生多念有漏。後復多念無漏現前。如
T1562_.29.0698c13: 是旋還後後漸減。乃至最後二念無漏。次
T1562_.29.0698c14: 引二念有漏現前。無間復生二念無漏。名雜
T1562_.29.0698c15: 修定加行成滿。從此以後不由功力。任運唯
T1562_.29.0698c16: 從一念無漏。引起一念有漏現前。無間復生
T1562_.29.0698c17: 一念無漏。如是有漏中間刹那前後刹那無
T1562_.29.0698c18: 漏雜故。名雜修定根本圓成。如是雜修第四
T1562_.29.0698c19: 定已。乘此勢力隨其所應。亦能雜修下三靜
T1562_.29.0698c20: 慮。雜修靜慮五蘊爲體。然於此中諸世俗智。
T1562_.29.0698c21: 是四法四類八智所雜修。有餘師言。諸世俗
T1562_.29.0698c22: 智唯爲苦集。類智雜修彼二能縁此爲境故。
T1562_.29.0698c23: 若爾無容多無漏智現前雜故。則不應言此
T1562_.29.0698c24: 由彼雜。故得自在雜修靜慮應不圓成。此不
T1562_.29.0698c25: 從餘滅道法類。苦集法智無間而生。及無間
T1562_.29.0698c26: 生彼諸智故。雜修靜慮略有三縁。一爲受生。
T1562_.29.0698c27: 二爲現樂。三爲遮止起煩惱退。謂不還中若
T1562_.29.0698c28: 諸見至。雜修靜慮爲前二縁。一爲受生。二爲
T1562_.29.0698c29: 現樂。爲受生者希求勝生。謂厭共生欣不共
T1562_.29.0699a01: 故。爲現樂者欣樂勝定。謂世俗定最能資身。
T1562_.29.0699a02: 由此能令現法樂住。前後無漏爲其助伴。若
T1562_.29.0699a03: 諸信解爲前二縁。亦爲遮防起煩惱退。謂鈍
T1562_.29.0699a04: 根者起二無漏。方便防護清淨等持。令味相
T1562_.29.0699a05: 應等持轉遠。不令淨爲染等無間縁。故阿羅
T1562_.29.0699a06: 漢中不時解脱。但爲現樂雜修靜慮。時解脱
T1562_.29.0699a07: 者爲求現樂。亦爲遮防起煩惱退。若雜修靜
T1562_.29.0699a08: 慮爲生五淨居。何縁淨居處唯有五。頌曰
T1562_.29.0699a09: 由雜修五品 生有五淨居
T1562_.29.0699a10: 論曰。由雜熏修第四靜慮。有五品故淨居唯
T1562_.29.0699a11: 五。何謂五品。謂下中上勝上極上。品差別故。
T1562_.29.0699a12: 此中初品。三心現前便得成滿。謂初無漏。次
T1562_.29.0699a13: 起有漏後起無漏。第二中品。六心現前方得
T1562_.29.0699a14: 成滿。謂二有漏爲四無漏之所雜修。如是所
T1562_.29.0699a15: 餘隨其次第。有九十二十五念心。如應現前
T1562_.29.0699a16: 方得成滿。如是五品雜修爲因。如次能招五
T1562_.29.0699a17: 淨居果。如是十五有漏無漏心。皆是先來未
T1562_.29.0699a18: 曾得今得。有餘師説。初五無漏是從先來未
T1562_.29.0699a19: 得今得。餘十皆是曾所得心。前五現前時已
T1562_.29.0699a20: 未來修故。有不起定雜修成滿。有要數起方
T1562_.29.0699a21: 得圓成。有餘師言。由信等五次第増上感五
T1562_.29.0699a22: 淨居。謂或有時信根増上雜修靜慮。或有乃
T1562_.29.0699a23: 至慧根増上雜修靜慮。隨此差別感五淨居。
T1562_.29.0699a24: 諸感淨居爲是業力。爲雜修力。若是業力雜
T1562_.29.0699a25: 修靜慮則爲唐捐。若雜修力與品類足所説
T1562_.29.0699a26: 相違。如彼論説。雜修靜慮及由業故生淨居
T1562_.29.0699a27: 天。諸所有處等名非異生法。有説。業力感
T1562_.29.0699a28: 淨居天。然不唐捐。雜修靜慮以修行彼思現
T1562_.29.0699a29: 前故。有餘師言。是雜修力。而不違害品類
T1562_.29.0699b01: 足文。彼論先説雜修定者。爲顯先時入彼定
T1562_.29.0699b02: 故。次後復説及由業故生淨居者。爲顯後時
T1562_.29.0699b03: 即由彼力生淨居故。此中決定倶由二力。以
T1562_.29.0699b04: 隨闕一不生彼故。然唯有漏感彼異熟。非無
T1562_.29.0699b05: 漏力棄背有故。經説不還有名身證。依何勝
T1562_.29.0699b06: 徳立身證名。頌曰
T1562_.29.0699b07: 得滅定不還 轉名爲身證
T1562_.29.0699b08: 論曰。有滅定得名得滅定。即不還者。若於身
T1562_.29.0699b09: 中。有滅定得轉名身證。謂不還者。由身證得
T1562_.29.0699b10: 似涅槃法。故名身證。如何説彼但名身證。以
T1562_.29.0699b11: 無心故。依身生故。以身倶生得勢力故。彼已
T1562_.29.0699b12: 滅位猶名得彼。此中經主作如是言。理實應
T1562_.29.0699b13: 言彼從滅定起得先未得。有識身寂靜便作
T1562_.29.0699b14: 是思。此滅盡定最爲寂靜極似涅槃。如是證
T1562_.29.0699b15: 得身之靜寂故名身證。由得及智現前證得
T1562_.29.0699b16: 身寂靜故。今謂彼從滅定起位。雖得先未得
T1562_.29.0699b17: 有識身寂靜。而非唯彼位方得身證名。先後
T1562_.29.0699b18: 二時倶得名故。由此設無縁滅定智。得勢力
T1562_.29.0699b19: 故立身證名。是故前説於理爲勝。擧後邊故
T1562_.29.0699b20: 唯作是言。得滅定不還轉名爲身證。理實身
T1562_.29.0699b21: 證於八解脱。無不具足。由身證住。以滅盡
T1562_.29.0699b22: 定用餘解脱爲門。而入故得。滅定決定亦應
T1562_.29.0699b23: 得餘解脱。如契經説。入滅定時先滅言行。乃
T1562_.29.0699b24: 至廣説。何縁佛説有學福田。身證不還不預
T1562_.29.0699b25: 其數。謂世尊告給孤獨言。長者當知。福田有
T1562_.29.0699b26: 二。一者有學。二者無學。有學十八。無學唯
T1562_.29.0699b27: 九。何等名爲十八有學。謂預流向預流果。一
T1562_.29.0699b28: 來向一來果。不還向不還果。阿羅漢向。隨
T1562_.29.0699b29: 信行隨法行。信解見至。家家一間。中生有行
T1562_.29.0699c01: 無行上流。是名十八。何等名爲九種無學。謂
T1562_.29.0699c02: 退法。思法。護法。安住。堪達。不動法。不退法。
T1562_.29.0699c03: 慧解脱。倶解脱。是名爲九。理亦應説。而不
T1562_.29.0699c04: 説者。以佛觀見有學無學由斷及根有殊勝
T1562_.29.0699c05: 故。能生勝果名爲福田。然諸不還所得滅定。
T1562_.29.0699c06: 是有漏故不可説言。自性解脱故名清淨。彼
T1562_.29.0699c07: 所依身猶有煩惱。未永斷故不可説言。相續
T1562_.29.0699c08: 解脱故名清淨。故不約成彼立有學福田。無
T1562_.29.0699c09: 學位中有漏功徳。雖非自性解脱所收。相續
T1562_.29.0699c10: 解脱故名清淨。由此亦能生殊勝果。是故約
T1562_.29.0699c11: 定及根差別。説九應果皆名福田。或立有學
T1562_.29.0699c12: 依因無故。不置身證有學數中。何謂建立有
T1562_.29.0699c13: 學依因。謂諸無漏三學及果。滅定非學亦非
T1562_.29.0699c14: 學果故。不約成彼説有學差別。然今於此不
T1562_.29.0699c15: 還位中。約無異門密説身證。若異此者不應
T1562_.29.0699c16: 唯説。得滅定不還轉名爲身證。此義於後當
T1562_.29.0699c17: 更分別。若説身證兼約異門。即上所言非善
T1562_.29.0699c18: 答問。三無色解脱亦通無漏故。已辯不還
T1562_.29.0699c19: 麁相差別。若細分析數成多千。此中且依行
T1562_.29.0699c20: 色界五。約諸地等五門分別。謂五約地數成
T1562_.29.0699c21: 二十四。定地中各五種故五。約種性數成三
T1562_.29.0699c22: 十六。種性中各五種故五。約生處數成八十。
T1562_.29.0699c23: 十六處中各五種故。五約種＊性根數成九十。
T1562_.29.0699c24: 謂退法種＊性下中上根。有差別故數成十五。
T1562_.29.0699c25: 乃至不動種＊性亦然。五約地種＊性數成百
T1562_.29.0699c26: 二十。謂四地中各三十故。五約地種＊性根數
T1562_.29.0699c27: 成三百六十。謂四地中各九十故。五約生處
T1562_.29.0699c28: 種＊性數成四百八十。謂十六處各三十故。五
T1562_.29.0699c29: 約生處種＊性。及根數成一千四百四十。謂十
T1562_.29.0700a01: 六處各九十故。五約離染處種＊性根積數總
T1562_.29.0700a02: 成一萬一千九百六十不還差別。謂以離染
T1562_.29.0700a03: 九品不同。乘前一千四百四十。已辯第三向
T1562_.29.0700a04: 果差別。次應建立第四向果。頌曰
T1562_.29.0700a05: 上界修惑中 斷初定一品
T1562_.29.0700a06: 至有頂八品 皆阿羅漢向
T1562_.29.0700a07: 第九無間道 名金剛喩定
T1562_.29.0700a08: 盡得倶盡智 成無學應果
T1562_.29.0700a09: 論曰。即不還者。進斷色界及無色界修所斷
T1562_.29.0700a10: 惑。從斷初定一品爲初。至斷有頂八品爲後。
T1562_.29.0700a11: 應知轉名阿羅漢向。即此所説阿羅漢向中。
T1562_.29.0700a12: 斷有頂惑第九無間道。亦説名爲金剛喩定。
T1562_.29.0700a13: 此定堅鋭喩若金剛。無一隨眠不能破故。先
T1562_.29.0700a14: 已破故不破一切。實有能破一切功能。此既
T1562_.29.0700a15: 能摧最細品惑。故知一切無間道中。唯此刹
T1562_.29.0700a16: 那名極上品。故能永斷一切隨眠。雖見道中
T1562_.29.0700a17: 亦有能斷有頂煩惱無漏對治。然彼九品惑
T1562_.29.0700a18: 可爲一品斷。知彼煩惱勢力微劣。見道既
T1562_.29.0700a19: 爲劣惑對治。知非能破一切隨眠。若有破能
T1562_.29.0700a20: 何礙不破。故彼不得金剛喩名。又諸隨眠中
T1562_.29.0700a21: 無事者易斷。見道治彼知非極上。由此不立
T1562_.29.0700a22: 金剛喩名。此中所明金剛喩定。能治一切有
T1562_.29.0700a23: 事惑中最後微微極難斷品。故知能破一切
T1562_.29.0700a24: 隨眠。由此力能一刹那頃。證一切惑斷無漏
T1562_.29.0700a25: 離繋得。如是所説金剛喩定。唯與六智隨一
T1562_.29.0700a26: 相應。謂四類智滅道法智。縁四聖諦十六行
T1562_.29.0700a27: 相。通依九地義准已成。故此差別説有多種。
T1562_.29.0700a28: 且未至攝有五十二。謂苦集類智觀有頂苦
T1562_.29.0700a29: 集。作非常等因等行相。與彼相應差別成
T1562_.29.0700b01: 八。滅道法智觀欲滅道。作滅靜等道等行相。
T1562_.29.0700b02: 與彼相應差別亦八。滅類智於八地滅。一一
T1562_.29.0700b03: 別觀作四行相。與彼相應成三十二。道類
T1562_.29.0700b04: 智於八地道。一切總觀作四行相。與彼相應
T1562_.29.0700b05: 差別成四。以治八地類智品道。同類相因必
T1562_.29.0700b06: 總縁故。滅唯別縁道則不爾。於隨眠品已具
T1562_.29.0700b07: 成立。如未至攝有五十二。中四靜慮應知亦
T1562_.29.0700b08: 然。空無邊處有二十八。謂除滅道法智品八。
T1562_.29.0700b09: 及除觀下四地滅諦各四行相相應十六。以
T1562_.29.0700b10: 依無色必無法智。及縁下滅類智品故。縁下
T1562_.29.0700b11: 地道於理無遮。道必總縁前已釋故。餘如前
T1562_.29.0700b12: 故有二十八。識無邊處有二十四。無所有處
T1562_.29.0700b13: 唯有二十。謂彼於前復除觀下。滅聖諦境四
T1562_.29.0700b14: 八行相。隨其次第准前應釋。諸有欲令三無
T1562_.29.0700b15: 色地。有縁下地滅類智者。彼作是説。空無
T1562_.29.0700b16: 邊處加前十六。識無邊處加前二十。無所有
T1562_.29.0700b17: 處加二十四。如是總説依無色地。金剛喩定
T1562_.29.0700b18: 七十二種。或復説有百三十二。有餘師説。道
T1562_.29.0700b19: 類智品於八地道。亦各別觀故前六地各有
T1562_.29.0700b20: 八十。空無邊處唯有四十。識無邊處有三十
T1562_.29.0700b21: 二。無所有處有二十四。復有欲令滅類智品。
T1562_.29.0700b22: 於八地滅有別總觀。故前六地中各百六十
T1562_.29.0700b23: 四。空無邊處唯五十二。識無邊處有三十六。
T1562_.29.0700b24: 無所有處有二十四。彼倶非理。道必總縁滅
T1562_.29.0700b25: 唯別縁前已辯故。尊者妙音作如是説。金剛
T1562_.29.0700b26: 喩定總有十三。謂斷有頂見修斷惑。無間道
T1562_.29.0700b27: 攝十三刹那。此亦不然。以四類忍前八無間
T1562_.29.0700b28: 道非極上品故。此定既能斷有頂地第九品
T1562_.29.0700b29: 惑。能引此惑盡。得倶行盡智。令起金剛喩定。
T1562_.29.0700c01: 是斷惑中最後無間道所生盡智。是斷惑中
T1562_.29.0700c02: 最後解脱道。故説此定所引盡智。與第九品
T1562_.29.0700c03: 盡得倶起。或此盡言顯一切盡。謂第九品及
T1562_.29.0700c04: 所餘惑。皆得擇滅故名爲盡。金剛喩定能引
T1562_.29.0700c05: 諸惑。盡得倶行盡智令起。此與一切煩惱盡
T1562_.29.0700c06: 得。最初倶生故名盡智。有餘師説。惑盡身中
T1562_.29.0700c07: 此最初生故名盡智。如是盡智至已生時。便
T1562_.29.0700c08: 成無學阿羅漢果。已得無學應果法故。爲得
T1562_.29.0700c09: 別果。所應修學。此無有故得無學名。豈不無
T1562_.29.0700c10: 學亦希別果。以無學者亦轉根故。此難不然。
T1562_.29.0700c11: 如先有學求得別果此不然故。謂如預流非
T1562_.29.0700c12: 一來等。於後獲得一來等時。捨預流等名得名
T1562_.29.0700c13: 一來等。皆捨別果得別果名。此則不然。退非
T1562_.29.0700c14: 思等於後獲得思法等時。雖捨退等名得名
T1562_.29.0700c15: 思法等。非捨別果得別果名。前後皆名阿羅
T1562_.29.0700c16: 漢故。唯捨前果得別果時。捨前果名得名別
T1562_.29.0700c17: 果。更無別果是所應學。故名無學前釋無過。
T1562_.29.0700c18: 即是行向住前果者。求別名果此無有義。既
T1562_.29.0700c19: 説盡智至已生時。便成無學阿羅漢果。義准
T1562_.29.0700c20: 盡智未已生時。前七聖者皆名有學。爲得別
T1562_.29.0700c21: 果勤修學故。住本性位何名有學。學意未滿
T1562_.29.0700c22: 故。學得常隨故。何故無學名阿羅漢。諸自利
T1562_.29.0700c23: 行修學已成。唯應作他利益事故。如契經説。
T1562_.29.0700c24: 不自調伏能調伏他。無有是處。或有三種補
T1562_.29.0700c25: 特伽羅。謂諸異生有學無學。異生雖學戒定
T1562_.29.0700c26: 慧三。而猶未能如實見諦。容有捨正作邪學
T1562_.29.0700c27: 理。故不於彼立有學名。諸有已能如實見諦。
T1562_.29.0700c28: 正學無退得有學名。由此世尊爲顯定義。於
T1562_.29.0700c29: 有學者重説學言。如契經中佛告憺怕。學所
T1562_.29.0701a01: 應學學所應學。我唯説此名有學者。諸已善
T1562_.29.0701a02: 學戒定慧三。不復學者立名無學。此是一切
T1562_.29.0701a03: 有學異生。所應供養故名應果。依如是義故
T1562_.29.0701a04: 有頌曰
T1562_.29.0701a05: 於戒定慧三 若已善修學
T1562_.29.0701a06: 畢竟離憂垢 堪爲世福田
T1562_.29.0701a07: 學法云何。謂有學者無漏有爲法。無學法云
T1562_.29.0701a08: 何謂無學者無漏有爲法。諸無爲法雖是無
T1562_.29.0701a09: 漏。而不名爲學無學法。以有得者異生等身
T1562_.29.0701a10: 亦成就故。若無得者都不繋屬學無學故。如
T1562_.29.0701a11: 是有學及無學者。總成八聖補特伽羅。行向
T1562_.29.0701a12: 住果各有四故。名雖有八事唯有五。謂住四
T1562_.29.0701a13: 果及初果向。以後三果向不離前果故。此依
T1562_.29.0701a14: 漸次得果者説。若倍離欲全離欲者。住見道
T1562_.29.0701a15: 中名爲一來。不還果向非前果攝。何故盡智
T1562_.29.0701a16: 唯是無學。諸有學者亦自了知。我已永盡地
T1562_.29.0701a17: 獄等故。此前已説。前説者何。謂盡得倶方名
T1562_.29.0701a18: 盡智。預流等位猶有餘惑。既無盡得亦無盡
T1562_.29.0701a19: 智。由此契經作如是説。諸有學者成就八支。
T1562_.29.0701a20: 若成十支名阿羅漢。若爾何故尊者舍利子
T1562_.29.0701a21: 告大長者給孤獨言。汝已具成就正智正解
T1562_.29.0701a22: 脱。無相違失。依彼成就能往諸惡趣邪。智邪
T1562_.29.0701a23: 解脱。眞對治道密意説故。若爾何不説有學
T1562_.29.0701a24: 成十支。有餘無智故心未善脱故。若爾何縁
T1562_.29.0701a25: 經作是説。諸有成就佛證淨者。一切皆名已
T1562_.29.0701a26: 得正見。乃至已得正解脱者。見圓滿者亦如
T1562_.29.0701a27: 是説。亦無違失。所以者何。我不説言諸有學
T1562_.29.0701a28: 者無有正智及正解脱。但作是説。彼不立支。
T1562_.29.0701a29: 不立支因如前已説
T1562_.29.0701b01: ＊説一切有部順正理論＊卷第六十五
T1562_.29.0701b02:
T1562_.29.0701b03:
T1562_.29.0701b04:
T1562_.29.0701b05:
T1562_.29.0701b06: 尊者衆賢造
T1562_.29.0701b07: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0701b08: ＊辯賢聖品第六之十
T1562_.29.0701b09: 如上所言修道有二。一者有漏。二者無漏。今
T1562_.29.0701b10: 應思擇於此二種由何等道離何地染。頌曰
T1562_.29.0701b11: 有頂由無漏 餘由二離染
T1562_.29.0701b12: 論曰。有頂地中所有煩惱。唯無漏道能令永
T1562_.29.0701b13: 離定非有漏。所以者何。唯此力能治上地故。
T1562_.29.0701b14: 唯於次上近分地中。起世俗道治下地惑。有
T1562_.29.0701b15: 頂地惑既無上地。故無有漏能離彼染。何縁
T1562_.29.0701b16: 世俗道不治自地惑。是自隨眠所隨増故。非
T1562_.29.0701b17: 彼隨眠所隨増事。應有勢用治彼隨眠。以順
T1562_.29.0701b18: 生長彼煩惱故。若有勢用能治彼者。此必非
T1562_.29.0701b19: 彼之所隨増。以縁此時彼損減故。何縁下地
T1562_.29.0701b20: 起世俗道。不能對治上地隨眠。非彼隨眠所
T1562_.29.0701b21: 隨増故。不順生長彼煩惱故。應許能治上地
T1562_.29.0701b22: 隨眠。上地定非下地世俗。厭行斷道所縁境
T1562_.29.0701b23: 故。非厭下地能離上染。上地望下極微妙故。
T1562_.29.0701b24: 由此證知唯無漏力。能離有頂其理善成。餘
T1562_.29.0701b25: 八地中所有煩惱。通由二道能令永離。世出
T1562_.29.0701b26: 世道倶能離故。既通由二離八地染。各有幾
T1562_.29.0701b27: 種離繋得耶。頌曰
T1562_.29.0701b28: 聖二離八修 各二離繋得
T1562_.29.0701b29: 論曰。諸有學聖用有漏道。離下八地修斷染
T1562_.29.0701c01: 時。能具引生二離繋得。有漏無漏二種斷道。
T1562_.29.0701c02: 於八地中所作同故。用無漏道離彼亦然。亦
T1562_.29.0701c03: 以於中所作同故。由此有學離八修斷。世出
T1562_.29.0701c04: 世道隨一現前。各未來修世出世道。既説聖
T1562_.29.0701c05: 者二離八修。各能引生二離繋得。准知聖者
T1562_.29.0701c06: 離有頂修。及見斷時用無漏道。唯引無漏離
T1562_.29.0701c07: 繋得生。亦不未來修世俗道。與世俗道不同
T1562_.29.0701c08: 事故。異生離八用有漏道。唯引有漏離繋得
T1562_.29.0701c09: 生。亦不未來修無漏道。未入聖故不説自成。
T1562_.29.0701c10: 有餘師言。以無漏道離下八地修斷染時。何
T1562_.29.0701c11: 縁知亦生有漏離繋得。有捨無漏得煩惱不
T1562_.29.0701c12: 成故。謂有學聖以無漏道離彼染時。若不引
T1562_.29.0701c13: 生同治有漏離繋得者。則以聖道具離八地。
T1562_.29.0701c14: 後依靜慮得轉根時。頓捨先來諸鈍聖道。唯
T1562_.29.0701c15: 得靜慮利果聖道。上惑離繋應皆不成。是即
T1562_.29.0701c16: 還應成彼煩惱。然非所許。是故定知。諸有學
T1562_.29.0701c17: 聖以無漏道離下八地修斷染時。亦具引生
T1562_.29.0701c18: 二離繋得。此證非理。所以者何。彼聖設無有
T1562_.29.0701c19: 漏斷得。亦不成就上地煩惱。如分離有頂得
T1562_.29.0701c20: 轉根時。及異生上生不成惑故。謂如分離
T1562_.29.0701c21: 有頂地染。後依靜慮得轉根時。無漏斷得既
T1562_.29.0701c22: 已頓捨。彼地離繋無有漏得。而彼地惑亦不
T1562_.29.0701c23: 成就。又如異生生二定等。雖捨欲界等煩惱
T1562_.29.0701c24: 斷得。而不成就欲界等煩惱。以欲界等有漏
T1562_.29.0701c25: 離繋得。初定等攝。唯彼能治故。若生上地此
T1562_.29.0701c26: 得必捨。生上地必捨下有漏善故。此二雖無
T1562_.29.0701c27: 煩惱斷得。而勝進故遮惑得生。彼亦應然。故
T1562_.29.0701c28: 證非理。由此但可作如是言。二道於中所作
T1562_.29.0701c29: 同故。隨一現起引二得生。不可説言爲成斷
T1562_.29.0702a01: 故。已辯離染由道不同。今次應＊辯由地差
T1562_.29.0702a02: 別。由何地道離何地染。頌曰
T1562_.29.0702a03: 無漏未至道 能離一切地
T1562_.29.0702a04: 餘八離自上 有漏離次下
T1562_.29.0702a05: 論曰。諸無漏道通依九地。謂四靜慮未至中
T1562_.29.0702a06: 間及三無色。若未至攝能離欲界乃至有頂。
T1562_.29.0702a07: 餘八地攝隨其所應。各能離自及上地染不
T1562_.29.0702a08: 能離下。未離下時上道必無現在前故。諸有
T1562_.29.0702a09: 漏道一切唯能離次下地。非自地等自地煩
T1562_.29.0702a10: 惱所隨増故。勢力劣故。先已離故。諸依近分
T1562_.29.0702a11: 離下地染。如無間道皆近分攝。諸解脱道亦
T1562_.29.0702a12: 近分耶。不定。云何。頌曰
T1562_.29.0702a13: 近分離下染 初三後解脱
T1562_.29.0702a14: 根本或近分 上地唯根本
T1562_.29.0702a15: 論曰。諸道所依近分有八。謂四靜慮無色下
T1562_.29.0702a16: 邊。所離有九。謂欲八定。初三近分離下三染。
T1562_.29.0702a17: 第九解脱現在前時。或入根本或即近分。上
T1562_.29.0702a18: 五近分各離下染。第九解脱現在前時。必入
T1562_.29.0702a19: 根本非即近分。近分根本等捨根故。下三靜
T1562_.29.0702a20: 慮近分根本。受根異故。有不能入轉入異受。
T1562_.29.0702a21: 少艱難故。離下染時必欣上故。若受無異必
T1562_.29.0702a22: 入根本。諸出世道無間解脱前既已説。縁四
T1562_.29.0702a23: 諦境十六行相義准自成。世道縁何作何行
T1562_.29.0702a24: 相。頌曰
T1562_.29.0702a25: 世無間解脱 如次縁下上
T1562_.29.0702a26: 作麁苦障行 及靜妙離三
T1562_.29.0702a27: 論曰。世俗無間及解脱道。如次能縁下地上
T1562_.29.0702a28: 地。爲麁苦障及靜妙離。謂諸無間道縁自次
T1562_.29.0702a29: 下地。諸有漏法作麁苦等。三行相中隨一行
T1562_.29.0702b01: 相。若諸解脱道。縁彼次上地。諸有漏法作靜
T1562_.29.0702b02: 妙等。三行相中隨一行相。約容有説二道各
T1562_.29.0702b03: 三。非諸有情於離染位。無間解脱皆各具三。
T1562_.29.0702b04: 諸下地中由多掉擧寂靜微劣。故名爲麁。雖
T1562_.29.0702b05: 大劬勞暫令掉擧勢用微劣。仍不能引美妙
T1562_.29.0702b06: 樂生。故名爲苦有極多種災害拘礙。及能覆
T1562_.29.0702b07: 障。令無功能見出離方。故名爲障。諸上地中
T1562_.29.0702b08: 不作功用掉擧微劣。故名爲靜。不設劬勞掉
T1562_.29.0702b09: 擧微劣引生勝樂。故名爲妙於下地中所有
T1562_.29.0702b10: 災害。能決定見心不生欣。及能越彼。故名爲
T1562_.29.0702b11: 離。應知此中已兼顯示無間解脱。行相各三
T1562_.29.0702b12: 相翻而生。如其次第。謂無間道縁下爲麁。解
T1562_.29.0702b13: 脱道中縁上爲靜。餘相翻起如次應知。然離
T1562_.29.0702b14: 染時起則不定。世俗無間及解脱道。能離下
T1562_.29.0702b15: 等九品染故。應知亦有九品差別。此中異生
T1562_.29.0702b16: 離欲界染。九無間道麁等三行。隨一現前各
T1562_.29.0702b17: 未來修。麁等三行八解脱道。靜等三行。隨
T1562_.29.0702b18: 一現前各未來修。麁等六行後解脱道現。在
T1562_.29.0702b19: 未來所修如前八解脱道與前別者。復修未
T1562_.29.0702b20: 來初靜慮攝。無邊行相。如是乃至離無所有
T1562_.29.0702b21: 染。無間解脱道所修應知。若諸聖者以世俗
T1562_.29.0702b22: 道。離欲界染九無間道。麁等三行隨一現前。
T1562_.29.0702b23: 各於未來修十九行。謂麁等三有漏無漏。十
T1562_.29.0702b24: 六聖行八解脱道。靜等三行隨一現前。各未
T1562_.29.0702b25: 來修二十二行。謂前十九加靜等三。後解脱
T1562_.29.0702b26: 道現在未來所修如前。八解脱道與前別者。
T1562_.29.0702b27: 復修未來初靜慮攝無邊行相。難初定染九
T1562_.29.0702b28: 無間道。麁等三行隨一現前。各於未來修十
T1562_.29.0702b29: 九行。謂麁等三及唯無漏十六聖行。此十六
T1562_.29.0702c01: 行是下地攝。以上地邊無聖行故。後修聖行
T1562_.29.0702c02: 准此應知。八解脱道靜等三行隨一現前。各
T1562_.29.0702c03: 未來修二十二行。謂前十九加靜等三。後解
T1562_.29.0702c04: 脱道現在未來所修如前。八解脱道與前別
T1562_.29.0702c05: 者。復修未來二靜慮攝無邊行相。如是乃至
T1562_.29.0702c06: 離無所有染。無間解脱道所修應知。有餘師
T1562_.29.0702c07: 言。異生聖者離欲無間解脱道中。亦修不淨
T1562_.29.0702c08: 息念慈等。離餘上地所修如前。初靜慮邊善
T1562_.29.0702c09: 根廣故修如是行。上諸定邊善根少故所修
T1562_.29.0702c10: 如前。又欲界中有多煩惱。爲欲斷彼修多對
T1562_.29.0702c11: 治。上地不然故。修治少。離欲界染九無間道。
T1562_.29.0702c12: 未來所修麁等三行。唯縁欲界八解脱道。未
T1562_.29.0702c13: 來所修麁等三行。通縁欲界及初靜慮。靜等
T1562_.29.0702c14: 三行縁初靜慮。後解脱道未來所修。麁等三
T1562_.29.0702c15: 行通縁三界。靜等三行縁初靜慮。乃至有頂
T1562_.29.0702c16: 離初定染。九無間道未來所修。麁等三行縁
T1562_.29.0702c17: 初靜慮。八解脱道未來所修。麁等三行縁初
T1562_.29.0702c18: 二定。靜等三行縁第二定。後解脱道未來所
T1562_.29.0702c19: 修。麁等三行通縁三界。靜等三行縁第二
T1562_.29.0702c20: 定。乃至有頂離二靜慮三靜慮染。隨其所應
T1562_.29.0702c21: 皆准前説。離四定染九無間道。未來所修麁
T1562_.29.0702c22: 等三行。縁第四定八解脱道。未來所修麁等
T1562_.29.0702c23: 三行。縁第四定及縁空處。然非一念。以界別
T1562_.29.0702c24: 故。靜等三行唯縁空處。後解脱道未來所
T1562_.29.0702c25: 修。麁等三行靜等三行。皆縁空處乃至有頂
T1562_.29.0702c26: 離空處染九無間道。未來所修麁等三行。唯
T1562_.29.0702c27: 縁空處八解脱道。未來所修麁等三行。縁空
T1562_.29.0702c28: 識處靜等三行。唯縁識處後解脱道。未來所
T1562_.29.0702c29: 修麁等三行。靜等三行倶縁識處。乃至有頂
T1562_.29.0703a01: 離識處染。無所有染隨其所應皆准前説。何
T1562_.29.0703a02: 縁最後解脱道中。未來所修麁等三行。靜慮
T1562_.29.0703a03: 攝者通縁三界。無色攝者唯自上縁。諸靜慮
T1562_.29.0703a04: 中有遍縁智。無色根本必不下縁。故二所修
T1562_.29.0703a05: 所縁有別。此中一類譬喩論師。爲欲顯成分
T1562_.29.0703a06: 別論義。作如是説。無有異生實斷煩惱。有退
T1562_.29.0703a07: 失故。謂若有能實斷有頂薩迦耶見必無退
T1562_.29.0703a08: 失。若有退失必未實斷。既許異生於下八地。
T1562_.29.0703a09: 諸煩惱斷可有退失。故無異生實斷煩惱。彼
T1562_.29.0703a10: 説非理。於有頂惑有伏無伏。皆有失故。謂諸
T1562_.29.0703a11: 異生於有頂惑。爲許有伏許無伏耶。若許異
T1562_.29.0703a12: 生伏有頂惑。如伏下地諸煩惱已。彼於下地
T1562_.29.0703a13: 必不受生。如是既能伏有頂惑。應於有頂亦
T1562_.29.0703a14: 不受生。是則異生應證圓寂。若伏有頂猶生
T1562_.29.0703a15: 有頂。非伏下地猶生下地。是則不應。以有
T1562_.29.0703a16: 頂惑斷已不退例下令同。若許異生無伏有
T1562_.29.0703a17: 頂。以世俗道於彼無能。唯許彼能伏下地惑
T1562_.29.0703a18: 亦不應。以有頂地惑斷已不退例下令同。如
T1562_.29.0703a19: 是推徴二皆有失。故不可説彼實無斷。然彼
T1562_.29.0703a20: 所言見有頂攝。身見等惑斷已無退。證知下
T1562_.29.0703a21: 地所有諸惑。亦應如彼斷已無退。既見異生
T1562_.29.0703a22: 於下地惑斷已還退。故知彼於下地諸惑實
T1562_.29.0703a23: 未能斷。此不應理。斷者異故謂非我等許諸
T1562_.29.0703a24: 異生。於有頂惑有能斷義。以斷有頂世俗道
T1562_.29.0703a25: 生無所依故。及即於中解脱道起無所縁故。
T1562_.29.0703a26: 下諸地惑異生能斷。既能斷者凡聖有殊。亦
T1562_.29.0703a27: 應許有退不退異。如何擧聖斷無退理。例異
T1562_.29.0703a28: 生斷亦令無退。又不成故。謂非我等許有頂
T1562_.29.0703a29: 惑斷已無退。此既不成。如何可以彼無退理
T1562_.29.0703b01: 例下令同。雖有頂攝薩迦耶見斷已無退。而
T1562_.29.0703b02: 彼不許彼地有伏如下地惑。故不可以彼斷
T1562_.29.0703b03: 無退。例下地惑斷無退理。無伏有伏彼此既
T1562_.29.0703b04: 殊。有退無退亦應許別。又道異故。謂非此道
T1562_.29.0703b05: 斷有頂攝薩迦耶見。即由此道諸異生類。斷
T1562_.29.0703b06: 下八地所有煩惱。道既有異應許惑斷。有退
T1562_.29.0703b07: 不退二種差別。以諸惑斷是道果故。若謂
T1562_.29.0703b08: 此義應生疑者。理亦不然分明説故。謂彼或
T1562_.29.0703b09: 作如是思惟。彼此治道既有差別便可生疑。
T1562_.29.0703b10: 諸異生類既有退失。爲斷不斷此不應疑。世
T1562_.29.0703b11: 尊處處分明顯説。諸異生中有斷煩惱及離
T1562_.29.0703b12: 染故。謂契經説諸異生中。有斷五蓋斷樂斷
T1562_.29.0703b13: 苦。又契經説。嗢達洛迦遏邏摩子能斷諸
T1562_.29.0703b14: 欲。又契經説。昔有外仙爲世導師名爲妙
T1562_.29.0703b15: 眼。彼於欲界已得離染。又見契經分別業處。
T1562_.29.0703b16: 説有欲界離染外仙。由此證知道有異故。諸
T1562_.29.0703b17: 異生類於八地惑。雖有實斷而有退義。非
T1562_.29.0703b18: 道異故不能實斷。是故於此不應生疑。若謂
T1562_.29.0703b19: 此中唯不現起名斷離染。如餘處説斷離染
T1562_.29.0703b20: 言。此亦不然。無決定因故。有大過失故。謂
T1562_.29.0703b21: 彼或作如是思惟。唯不現行名斷離染。如於
T1562_.29.0703b22: 死位亦説斷言。非正死時實有治斷。又如有
T1562_.29.0703b23: 説於村邑中。有諸童男或諸童女。戲聚砂土
T1562_.29.0703b24: 爲舍爲城。寶玩須臾還得離染。彼言意顯於
T1562_.29.0703b25: 彼境中。貪不復行非實斷離。是故此中唯
T1562_.29.0703b26: 不現起名斷離染。爲證不成。此定不然無定
T1562_.29.0703b27: 因故。此中所説斷離染言。有何定因堪爲誠
T1562_.29.0703b28: 證。唯顯煩惱暫不現行。非爲顯成斷諸惑
T1562_.29.0703b29: 得。若謂聖者斷必無退。異生有退故知未斷。
T1562_.29.0703c01: 此亦不然非極成故。非聖不退是所極成。故
T1562_.29.0703c02: 於此中無定因證。又此所説斷離染言。若唯
T1562_.29.0703c03: 不行有太過失。以於餘處有説聖道名斷離
T1562_.29.0703c04: 染。汝亦應計唯不現行如餘處説。是故彼執
T1562_.29.0703c05: 決定非理。如何知此斷離染言。非伏現纒。
T1562_.29.0703c06: 是斷惑得此如聖者亦上生故。謂有學聖斷
T1562_.29.0703c07: 下惑得方得上生。彼此同許此異生類。亦得
T1562_.29.0703c08: 上生故亦應許斷下惑得。若謂道異故不同
T1562_.29.0703c09: 者。則已顯成異生斷退。有退無退足顯道別。
T1562_.29.0703c10: 何要斷伏方顯道異。由道異故令諸煩惱。伏
T1562_.29.0703c11: 斷差別非道異故。雖已實斷退無退殊。如是
T1562_.29.0703c12: 所言何理爲證。又應一切善無記心。而命終
T1562_.29.0703c13: 者雖煩惱得。身中未斷亦得上生。所以者何。
T1562_.29.0703c14: 離現纒故。謂於此位善無記心現在前者。自
T1562_.29.0703c15: 地煩惱必不現前故名爲離。非由此故煩惱
T1562_.29.0703c16: 不行。與由餘縁少有差別。又非別法有差別
T1562_.29.0703c17: 故。可令此中亦有差別。等雖不起無所遣
T1562_.29.0703c18: 故。謂非別法於相續中。少有所遣餘無此力。
T1562_.29.0703c19: 可説彼法有所遣故。雖等不行而時有別。若
T1562_.29.0703c20: 彼意謂得此地中。伏對治者則生此地。故命
T1562_.29.0703c21: 終位善無記心。現在前者生自非上。以命終
T1562_.29.0703c22: 位善無記心。非上地攝伏對治故。此亦不然。
T1562_.29.0703c23: 諸依上地伏治下地諸煩惱者。爲由上地業
T1562_.29.0703c24: 力故生。爲由上地伏治道力。若由業力生上
T1562_.29.0703c25: 地者。但伏此地下地煩惱。必定應有感此地
T1562_.29.0703c26: 業。由此業力應定生此。若由道力生上地者。
T1562_.29.0703c27: 依此地道伏欲界惑。命終但應生於此地。則
T1562_.29.0703c28: 異生類欲界命終。應無乃至生有頂者。唯應
T1562_.29.0703c29: 得受初靜慮生。此道定能感此生故。由此未
T1562_.29.0704a01: 斷下地惑得。決定無能生上地者。故彼所説
T1562_.29.0704a02: 道既有異。便可生疑。諸異生類既有退失。爲
T1562_.29.0704a03: 斷不斷如是所疑定不應理。由此所説由道
T1562_.29.0704a04: 異故。諸異生類於八地惑。雖有實斷而退理
T1562_.29.0704a05: 成。復有餘師説。世俗道於斷煩惱決定無能。
T1562_.29.0704a06: 故世尊言。要得聖慧方斷煩惱非諸異生。已
T1562_.29.0704a07: 得聖慧豈能斷惑。又契經説。此勝彼者。謂
T1562_.29.0704a08: 勝彼已彼更不生。彼若更生此非勝彼。諸異
T1562_.29.0704a09: 生類雖斷煩惱。而諸煩惱有時更生。是故定
T1562_.29.0704a10: 知彼無實斷。又契經説。若身見等未永斷時
T1562_.29.0704a11: 貪等未斷。要彼斷已此方斷故。又契經説。薩
T1562_.29.0704a12: 迦耶見戒禁取疑三法未斷。終不能斷貪瞋
T1562_.29.0704a13: 癡故。諸異生類既未能斷有身見等。是故定
T1562_.29.0704a14: 知必未實斷貪等煩惱。此亦不然。讃勝者故
T1562_.29.0704a15: 密説有頂貪瞋癡故。謂佛世尊爲讃勝者。説
T1562_.29.0704a16: 斷煩惱要得聖慧。以諸聖慧於斷煩惱。如理
T1562_.29.0704a17: 觀中最爲勝故。世間亦有就勝説言。要眞國
T1562_.29.0704a18: 王方能護國。要眞善士不陷誑愚。是故此經
T1562_.29.0704a19: 唯約畢竟。斷煩惱道密意而説。不可由斯便
T1562_.29.0704a20: 能遮止。諸世俗道斷煩惱用。由此已釋此勝
T1562_.29.0704a21: 彼經。謂約無餘永無退失。斷惑聖道密意説
T1562_.29.0704a22: 故。如世間説食此食已。終無變吐名食此食。
T1562_.29.0704a23: 燒此物已終不復生名燒此物。非後變吐及
T1562_.29.0704a24: 後生者。非食非燒但約畢竟。無變生説此亦
T1562_.29.0704a25: 應然。若不爾者所斷煩惱。後若更生於正斷
T1562_.29.0704a26: 時應不名勝。雖非永勝暫勝非無。如何引斯
T1562_.29.0704a27: 證無實斷。有身見等未永斷時。貪瞋等三必
T1562_.29.0704a28: 未斷者。此於我説理亦無違。此約有頂密意
T1562_.29.0704a29: 説故。謂有頂地見惑先斷。後時方斷修所斷
T1562_.29.0704b01: 惑。此約無餘斷見惑已。後時方斷修斷惑説。
T1562_.29.0704b02: 既密意説不可爲證。此經決定是密意説。以
T1562_.29.0704b03: 即於此復作是言。若於三法未已斷者。必不
T1562_.29.0704b04: 能斷有身見等。何謂三法。一非理作意。二
T1562_.29.0704b05: 習近邪道。三心下劣性。是謂爲三。然必無能
T1562_.29.0704b06: 先斷三法。後時方斷有身見等。以見道前無
T1562_.29.0704b07: 彼治故。證知此經是密意説。此於先伏説已
T1562_.29.0704b08: 斷聲。後見道現前實斷身見等。正理論者作
T1562_.29.0704b09: 如是言。依世俗道亦能斷惑。以有教理分明
T1562_.29.0704b10: 證故。且有教者。謂契經言。汝等若能永斷
T1562_.29.0704b11: 一法。我保汝等得不還果。一法者何。謂有身
T1562_.29.0704b12: 見。此經意説。先離欲者入諦現觀斷有身見。
T1562_.29.0704b13: 現觀滿時得不還果。非先未離欲界貪者。現
T1562_.29.0704b14: 觀滿時得不還果。故世俗道實能斷惑。若彼
T1562_.29.0704b15: 意謂。斷身見已後時漸得不還果。證依如是
T1562_.29.0704b16: 義密説此言。非斷身見時得不還果故。此亦
T1562_.29.0704b17: 非理。若依此説經亦應言得應果故。謂斷身
T1562_.29.0704b18: 見於後時中。亦漸次得阿羅漢果。然契經中
T1562_.29.0704b19: 不作是説。故知但約先離欲者。入諦現觀斷
T1562_.29.0704b20: 有身見。現觀滿時得不還果。密作是説亦得
T1562_.29.0704b21: 成證。然於聖諦現觀位中。無不得果而退出
T1562_.29.0704b22: 義。又彼無容更得餘果。故説汝等若斷身見。
T1562_.29.0704b23: 我保汝等必得不還非無間得。故無有過理
T1562_.29.0704b24: 必應爾。以餘經中世尊亦説。得第四定後入
T1562_.29.0704b25: 現觀得不還果。謂契經言。彼由如是尸羅圓
T1562_.29.0704b26: 滿。能離諸欲惡不善法。廣説乃至。苦足安住
T1562_.29.0704b27: 第四靜慮。彼由如是等持圓滿。於苦聖諦如
T1562_.29.0704b28: 實見知。廣説乃至。得不還果。若謂豈不即此
T1562_.29.0704b29: 經言。彼由如實見知四諦。便能永斷五下分
T1562_.29.0704c01: 結。若彼先離欲界染時。已能實斷欲貪等結。
T1562_.29.0704c02: 則不應説先離欲者。今聖道起方斷彼結。非
T1562_.29.0704c03: 先已斷有更斷義。故所引教爲證不成。此亦
T1562_.29.0704c04: 不然。此經意顯爾時唯得不還果故。謂諸漸
T1562_.29.0704c05: 次得不還者。爾時必斷五結無餘。爲令了知
T1562_.29.0704c06: 先離欲者。入諦現觀唯得不還。故説爾時斷
T1562_.29.0704c07: 五下結。此言意説便能斷盡。非謂今時能總
T1562_.29.0704c08: 斷五理必應爾。以見道力不能無餘斷貪瞋
T1562_.29.0704c09: 結。要無餘斷方證不還。由此定知先離欲者。
T1562_.29.0704c10: 已能實斷二下分結。爲顯彼見諦唯證不還
T1562_.29.0704c11: 故。説彼今時斷五下結。或此意顯彼於今時。
T1562_.29.0704c12: 斷彼更生密作是説。謂若不入聖諦現觀。彼
T1562_.29.0704c13: 異生類雖斷貪瞋。後時定應還退失故。或此
T1562_.29.0704c14: 於遠假説近聲。如説王今從何來等。謂雖先
T1562_.29.0704c15: 斷貪瞋二結。而同世俗説今便斷。如王至此
T1562_.29.0704c16: 久離所從。而假説今從何來等。或彼三結入
T1562_.29.0704c17: 現觀時。所有離繋得無漏得。貪瞋二結得永
T1562_.29.0704c18: 不生。故説爾時斷五無失。若謂雖説得第四
T1562_.29.0704c19: 定後入現觀得不還果。而不定説斷伏下地。
T1562_.29.0704c20: 如何定知彼下地惑。皆已實斷得非唯伏現
T1562_.29.0704c21: 纒。此不應疑。以此經説得不還故。不可説言
T1562_.29.0704c22: 後漸方得。先已破故。又先已説離欲異生。亦
T1562_.29.0704c23: 如聖者生上地故。謂唯能伏下地煩惱。便生
T1562_.29.0704c24: 上地非所極成。唯能實斷下地煩惱。便生上
T1562_.29.0704c25: 地是所極成。故於此中不應猶豫。如是名
T1562_.29.0704c26: 爲有教證。故知世俗道亦能斷惑。言有理者。
T1562_.29.0704c27: 謂煩惱力能繋縛自身。令界地別故。若欲界
T1562_.29.0704c28: 惑得未實斷。有能往生色無色界。則諸煩惱
T1562_.29.0704c29: 應無功能。縛界地生令有差別。若謂未伏下
T1562_.29.0705a01: 地煩惱必不生上是彼功能。此亦不然。雖伏
T1562_.29.0705a02: 此地所有煩惱亦生此故。謂有能伏有頂煩
T1562_.29.0705a03: 惱。然復得生有頂地故。然依自地起世俗道。
T1562_.29.0705a04: 亦能制伏自地煩惱。如不淨觀持息念等。亦
T1562_.29.0705a05: 伏自地現行煩惱斷煩惱得。要於此地諸煩
T1562_.29.0705a06: 惱中。得解脱道制伏煩惱令暫不行。工巧威
T1562_.29.0705a07: 儀亦有此力。況善心起而無功能。如住此間
T1562_.29.0705a08: 能伏八地。所有煩惱令不現行。於有頂何縁
T1562_.29.0705a09: 獨不能制伏。彼定應許如是理趣。若不許然
T1562_.29.0705a10: 諸有已離無所有染。期心不起入諦現觀。證
T1562_.29.0705a11: 無學者如何不伏有頂煩惱。便起斷彼聖道
T1562_.29.0705a12: 現前。故住此間必於有頂有伏煩惱。善方便
T1562_.29.0705a13: 智既不可説。不斷有頂諸煩惱得。唯由伏彼
T1562_.29.0705a14: 煩惱現行便不生彼。於下八地例亦應然。由
T1562_.29.0705a15: 此定知諸世俗道。亦斷煩惱其理極成。又應
T1562_.29.0705a16: 諸預流得生無色故。若伏下地即得上生。有
T1562_.29.0705a17: 諸異生先伏二界。後入見道現觀滿時。應得
T1562_.29.0705a18: 預流非不還果。三界修惑許具縛故。見道非
T1562_.29.0705a19: 彼斷對治故。彼住果位若致命終。決定應許
T1562_.29.0705a20: 生無色界。下二界惑先已伏故。若生彼已斷
T1562_.29.0705a21: 欲等惑成阿羅漢。便違契經。如契經言。有五
T1562_.29.0705a22: 聖者此處通達此處究竟。非彼聖者有決定
T1562_.29.0705a23: 因。要還此生方證圓寂。若謂既説極七返有
T1562_.29.0705a24: 故。定從彼還來此生理亦不然。此言唯約欲
T1562_.29.0705a25: 界人天密意説故。寧知七返約欲界説。唯
T1562_.29.0705a26: 約欲界修斷惑斷。立家家等名差別故。謂斷
T1562_.29.0705a27: 五種下分結故名不還果。於下分中欲貪瞋
T1562_.29.0705a28: 恚。及癡薄故名一來果。不還果向名爲一間。
T1562_.29.0705a29: 一來果向名爲家家。此既唯約欲修惑斷立
T1562_.29.0705b01: 差別名。故知但依欲界修惑。都未斷位立七
T1562_.29.0705b02: 返有。若依未越此地煩惱立七返生。則知但
T1562_.29.0705b03: 於所未越地受七返有。故七返有非色無色。
T1562_.29.0705b04: 又先已離二界貪者。不應建立七返有名。以
T1562_.29.0705b05: 彼唯是利根攝故。極七返生鈍根攝故。又彼
T1562_.29.0705b06: 所説違自宗經。非彼宗經許七返有。或容有
T1562_.29.0705b07: 受第八生義。色無色界生處極多。於彼無容
T1562_.29.0705b08: 極唯七有。又彼天處滿第七生。決定無容還
T1562_.29.0705b09: 來生此。是則還與契經相違。故契經言。有
T1562_.29.0705b10: 五聖者此處通達此處究竟。又七返生非必
T1562_.29.0705b11: 定受。極聲唯説極多者故。預流往彼受第二
T1562_.29.0705b12: 生便般涅槃。亦此通達彼處究竟。定違前經。
T1562_.29.0705b13: 是故必無唯伏下地所有。煩惱便得上生。既
T1562_.29.0705b14: 諸異生有上生理。知世俗道亦能斷惑。有作
T1562_.29.0705b15: 是執。諸有先離欲界貪者。後入見諦道現觀
T1562_.29.0705b16: 時得預流果。欲貪瞋恚雖不現行。而有彼得
T1562_.29.0705b17: 恒隨縛故。即彼復謂道現觀時。雖必定得預
T1562_.29.0705b18: 流果證時極促故。諸契經中不作是言。先離
T1562_.29.0705b19: 欲者道現觀位證預流果。又作是説。諦現觀
T1562_.29.0705b20: 倶得不還者。此於無間立以倶聲。如契經説。
T1562_.29.0705b21: 諸有情類生無想天。後想起倶便從彼沒。復
T1562_.29.0705b22: 作是言。道現觀位得勝道故。離欲界貪即於
T1562_.29.0705b23: 爾時得不還果。如是一切前後相違。如幼稚
T1562_.29.0705b24: 童自室言故。謂彼若説先離欲者。道現觀時
T1562_.29.0705b25: 得預流果。欲貪瞋恚雖不現行。而有彼得恒
T1562_.29.0705b26: 隨縛故。則不應説道現觀位得勝道故。離欲
T1562_.29.0705b27: 界貪即於爾時得不還果。以必不可道現觀
T1562_.29.0705b28: 時。雙得預流不還果故。若後門是應捨前門。
T1562_.29.0705b29: 若前門是應捨後門。前後相違無倶是故。若
T1562_.29.0705c01: 彼意謂如上地道現在前時。必定應修下地
T1562_.29.0705c02: 攝道。以殊勝道現在前時能修劣故。此亦應
T1562_.29.0705c03: 爾道現觀位得勝道故。離欲界貪故。於爾時
T1562_.29.0705c04: 得不還果。此不應理。所以者何。彼宗不立有
T1562_.29.0705c05: 未來故。執離法外無別得故。不現行道能離
T1562_.29.0705c06: 欲貪。及瞋恚結理不成故。見道不能斷修斷
T1562_.29.0705c07: 故。二道無容倶現前故。又彼所説道現觀位
T1562_.29.0705c08: 得勝道者。其體是何。非於爾時有餘勝道。可
T1562_.29.0705c09: 正顯示爲此所得。既不能説所得道相。寧説
T1562_.29.0705c10: 此道能離欲貪。而説爾時得不還果故。彼所
T1562_.29.0705c11: 説但率己情。又不應謂道現觀時。雖必定
T1562_.29.0705c12: 得預流果。證時極促故。諸契經中不作是言。
T1562_.29.0705c13: 先離欲者道現觀位證預流果。亦不應説諦
T1562_.29.0705c14: 現觀倶得不還者。此於無間立以倶聲。所以
T1562_.29.0705c15: 者何。闕一來故。預流果後必先證得一來果
T1562_.29.0705c16: 故。非預流無間即證不還果。契經應言先離
T1562_.29.0705c17: 欲者。道現觀位證預流果。諦現觀倶得一來
T1562_.29.0705c18: 果。從此無間方得不還。而不説然故不應理。
T1562_.29.0705c19: 故彼論者於正法義。背面而住經述己情。不
T1562_.29.0705c20: 可與其考量正理。傍論已了應辯本義。本説
T1562_.29.0705c21: 諸位善根相生。前既已説金剛喩定無間。必
T1562_.29.0705c22: 有盡智續生。盡智無間有何智起。頌曰
T1562_.29.0705c23: 不動盡智後 必起無生智
T1562_.29.0705c24: 餘盡或正見 此應果皆有
T1562_.29.0705c25: 論曰。先不動法諸阿羅漢。盡智無間無生
T1562_.29.0705c26: 智起。此智是彼本所求故。必與盡智倶時而
T1562_.29.0705c27: 得。謂彼求得順諸所解。若無便有入涅槃
T1562_.29.0705c28: 障。諸阿羅漢共得智時。即亦志求得無生智。
T1562_.29.0705c29: 然其盡智理應先起。是因位中先所求故。先
T1562_.29.0706a01: 不動法金剛定後。得無生智而未現前。盡智
T1562_.29.0706a02: 無間方得現起。除先不動餘阿羅漢。盡智無
T1562_.29.0706a03: 間有盡智生。或即引生無學正見。非無生智
T1562_.29.0706a04: 後容退故。謂若先是時解脱性。雖於因位雙
T1562_.29.0706a05: 求二種。而至極果容有退故。金剛喩定正滅
T1562_.29.0706a06: 位中。不得無生唯得盡智。故盡智後盡智現
T1562_.29.0706a07: 前。或即引生無學正見。先不動法無生智後
T1562_.29.0706a08: 有無生智起。或無學正見此無學見。一切應
T1562_.29.0706a09: 果之所共有猶如盡智。故金剛定正滅位中。
T1562_.29.0706a10: 一切皆得無學正見。然此正見非正所求。故
T1562_.29.0706a11: 盡無生二智無間。或有即起或未現前。於此
T1562_.29.0706a12: 位中總略義者。若先不動初起盡智唯一刹
T1562_.29.0706a13: 那。次無生智亦一刹那或有相續。若時解脱
T1562_.29.0706a14: 初起盡智。或一刹那或有相續。此二所起無
T1562_.29.0706a15: 學正見。皆無決定刹那相續如前説。彼非正
T1562_.29.0706a16: 求故
T1562_.29.0706a17: ＊説一切有部順正理論＊卷第六十六
T1562_.29.0706a18:
T1562_.29.0706a19:
T1562_.29.0706a20:
T1562_.29.0706a21:
T1562_.29.0706a22: 尊者衆賢造
T1562_.29.0706a23: ＊三藏法師玄奘奉 詔譯
T1562_.29.0706a24: ＊辯聖賢品第六之十一
T1562_.29.0706a25: 如説沙門及沙門果。何謂沙門性。此果體是
T1562_.29.0706a26: 何。果位差別總有幾種。頌曰
T1562_.29.0706a27: 淨道沙門性 有爲無爲果
T1562_.29.0706a28: 此有八十九 解脱道及滅
T1562_.29.0706a29: 論曰。言沙門者。能永息除諸界趣生生死魑
T1562_.29.0706b01: 魅。或能勤勵息諸過失。令永寂靜故名沙門。
T1562_.29.0706b02: 如薄伽梵自作是釋。以能勤勞息除。種種惡
T1562_.29.0706b03: 不善法雜染過失。廣説乃至。故名沙門。沙門
T1562_.29.0706b04: 所有名沙門性。此即沙門所修熏法。熏是排
T1562_.29.0706b05: 遣生臭惑義。即以無漏聖道爲體非世俗道。
T1562_.29.0706b06: 以能無餘究竟靜息諸過失故。由此異生雖
T1562_.29.0706b07: 能已斷無所有處染而非眞沙門。以諸過失
T1562_.29.0706b08: 尚有餘故。暫時靜息非究竟故。既無漏道是
T1562_.29.0706b09: 沙門性。通以有爲無爲爲果。故沙門果體通
T1562_.29.0706b10: 有爲無爲。此果佛説總有四種。謂初預流後
T1562_.29.0706b11: 阿羅漢。道類智品。是謂有爲預流果體。見斷
T1562_.29.0706b12: 法斷。是謂無爲預流果體。道類智品或離欲
T1562_.29.0706b13: 界第六。無漏解脱道品。是謂有爲一來果體。
T1562_.29.0706b14: 見斷法斷。及欲界繋修所斷中前六品斷。是
T1562_.29.0706b15: 謂無爲一來果體。道類智品。或離欲界第九
T1562_.29.0706b16: 無漏解脱道品。是謂有爲不還果體。見斷法
T1562_.29.0706b17: 斷欲修斷斷。是謂無爲不還果體。盡智無生
T1562_.29.0706b18: 智無學正見品。是謂有爲阿羅漢果體。三界
T1562_.29.0706b19: 見修所斷法斷。是謂無爲阿羅漢果體。然薄
T1562_.29.0706b20: 伽梵於契經中。但説無爲沙門果體。如説云
T1562_.29.0706b21: 何名預流果。謂斷三結。乃至云何阿羅漢果。
T1562_.29.0706b22: 謂已永斷貪瞋癡等。豈不不還果已許永斷
T1562_.29.0706b23: 瞋。此亦無違釋義別故。此中意説。淨除一切
T1562_.29.0706b24: 煩惱垢者。斷名永斷非尚有餘。煩惱垢者少
T1562_.29.0706b25: 無餘斷得永斷名。然餘處説遍知。云何謂永
T1562_.29.0706b26: 斷貪。乃至廣説。此中意説。若一切種及一
T1562_.29.0706b27: 切斷即名永斷。一切種者謂斷自性。及斷能
T1562_.29.0706b28: 縁即名永斷。唯見苦斷諸法斷位見苦斷法。
T1562_.29.0706b29: 已斷自性未斷能縁。見集斷法已斷能縁。未
T1562_.29.0706c01: 斷自性非永斷故未名遍知。言一切者。謂見
T1562_.29.0706c02: 滅斷等十一惑中。隨一部永斷。由此具顯有
T1562_.29.0706c03: 九遍知。及顯異生斷非遍知所攝。譬喩者説
T1562_.29.0706c04: 沙門果體。唯是無爲由教理故。教如前説今
T1562_.29.0706c05: 當辯理。以諸有爲是可壞故。不可保信沙門
T1562_.29.0706c06: 果體。是可保信故唯無爲。且教不然准前釋
T1562_.29.0706c07: 故。謂前處處已作是釋。非彼所引有餘意經。
T1562_.29.0706c08: 可能證成勝義理趣。契經雖言預流果體謂
T1562_.29.0706c09: 斷三結。而不言唯如四修定中現法樂住。定
T1562_.29.0706c10: 謂經説此是初靜慮。然實此定理亦通餘。故
T1562_.29.0706c11: 不言唯顯有別意。此經亦爾不應固執。若謂
T1562_.29.0706c12: 有餘經説現法樂住通四靜慮。此不爾者。理
T1562_.29.0706c13: 亦不然與彼同故。謂餘經説六法永斷。名爲
T1562_.29.0706c14: 預流豈唯三結。又預流者。理實亦應有邊執
T1562_.29.0706c15: 見及貪等。斷此非預流果無別證因。由此
T1562_.29.0706c16: 彼所言不令生喜。故非由此所引契經。證唯
T1562_.29.0706c17: 無爲是沙門果。理亦非理。若無顛倒智望無
T1562_.29.0706c18: 爲法最可保信故。謂觀行者如實智生。能自
T1562_.29.0706c19: 了知我生盡等。雖是可壞法而極可保信。以
T1562_.29.0706c20: 能顯了無倒義故。由此定知四沙門果。其體
T1562_.29.0706c21: 通攝有爲無爲。復有至教證沙門果亦通有
T1562_.29.0706c22: 爲。如契經説。根到彼岸爲縁顯了。果到彼
T1562_.29.0706c23: 岸果到彼岸爲縁顯了。補特伽羅亦到彼岸。
T1562_.29.0706c24: 唯依有爲法立補特伽羅。補特伽羅由果顯
T1562_.29.0706c25: 了。故知果體亦通有爲。然譬喩宗理最不可
T1562_.29.0706c26: 依。無爲立補特伽羅。彼執無爲無有體故。
T1562_.29.0706c27: 不應無體法爲立假者因。謂彼執無爲唯不
T1562_.29.0706c28: 轉爲相。故不可依託立補特伽羅。若謂但依
T1562_.29.0706c29: 彼得建立。得是道故必是有爲。由此應知依
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