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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_.29.0701a01: 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
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。
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
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
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
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: 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: 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_.29.0707a01: 向果道。建立八種補特伽羅。補特伽羅既依
T1562_.29.0707a02: 道立。道體通向果果豈唯無爲。又設劬勞求
T1562_.29.0707a03: 得名果。果位攝道既是所求。如何可言彼道
T1562_.29.0707a04: 果。如何知道亦是所求。以契經中有伽他
T1562_.29.0707a05:
T1562_.29.0707a06:     智人居靜室 勇猛諦思惟
T1562_.29.0707a07:     求八解三明 證慢掉盡故
T1562_.29.0707a08: 又契經言。無相心定以解爲果。解體即是盡
T1562_.29.0707a09: 無生智。定即沙門此即顯成。阿毘達磨説沙
T1562_.29.0707a10: 門果體。通有爲無爲。理教顯然不可傾動。然
T1562_.29.0707a11: 經但説果是無爲。以此無爲唯是果故。謂諸
T1562_.29.0707a12: 擇滅唯沙門果。道通沙門故略不説。或以無
T1562_.29.0707a13: 爲法是果非有果。道通二種故略不説。或無
T1562_.29.0707a14: 爲法離有爲過。爲令欣樂是故偏説。或此唯
T1562_.29.0707a15: 説無爲果。經是有餘言不應封執。謂此唯説
T1562_.29.0707a16: 三結斷等。不遍説餘煩惱斷故。如契經説。心
T1562_.29.0707a17: 速迴轉精進能證無上菩提。超段食想越諸
T1562_.29.0707a18: 色想。沒有對想非餘不然。應知此經亦復如
T1562_.29.0707a19: 是。如由別意唯説無爲爲沙門果。亦由別意
T1562_.29.0707a20: 説沙門果唯有四種若廢別意直論法相。即
T1562_.29.0707a21: 沙門果有八十九。皆解脱道擇滅爲性。謂爲
T1562_.29.0707a22: 永斷三界煩惱。有八十九無間道起。見道所
T1562_.29.0707a23: 攝其數有八。法類智忍各有四故。修道所攝
T1562_.29.0707a24: 有八十一。九地各九無間道故。此八十九唯
T1562_.29.0707a25: 沙門性。此沙門性無間所生。八十九解脱道
T1562_.29.0707a26: 亦有爲沙門果。是彼等流士用果故。即諸無
T1562_.29.0707a27: 間所斷惑斷。八十九諸擇滅。唯無爲沙門果。
T1562_.29.0707a28: 是彼離繋士用果故。彼能斷此得障得故。豈
T1562_.29.0707a29: 不沙門性。亦攝解脱道諸無間道。亦彼等流
T1562_.29.0707b01: 士用果故。應無間道亦是有爲沙門果攝。不
T1562_.29.0707b02: 爾且非諸無間道。一切皆是解脱道果。雖有
T1562_.29.0707b03: 是者。而但可言。無間道力解脱道起。彼力能
T1562_.29.0707b04: 斷此起障故。彼道無間此必生故。非解脱道
T1562_.29.0707b05: 力引無間道起。此不能斷彼起障故。非此無
T1562_.29.0707b06: 間彼必生故。謂雖亦有無間而生而不皆然。
T1562_.29.0707b07: 及非此力謂有餘時餘加行力所引起故。或
T1562_.29.0707b08: 有畢竟不復生故無相類失。何故契經説。沙
T1562_.29.0707b09: 門果非八十九唯説四耶。豈不已言經有別
T1562_.29.0707b10: 意。有何別意。且有釋言唯四位中。諸觀行者
T1562_.29.0707b11: 分明歡悦覺慧生故。謂唯四位極可信非餘。
T1562_.29.0707b12: 設有退失未死還得故。有餘復言。唯此四位。
T1562_.29.0707b13: 如次能越惡趣彼因。人天趣生所顯示故。唯
T1562_.29.0707b14: 上中品貪等勢力。往惡趣生非下品故。或有
T1562_.29.0707b15: 本有二。謂欲界有頂二越有頂。二越欲界。
T1562_.29.0707b16: 故唯立四爲沙門果。或諸煩惱總有二類。一
T1562_.29.0707b17: 者無記。二者不善。初越二種後越無記。一來
T1562_.29.0707b18: 不還唯越不善。以惡難越故唯立四。有餘師
T1562_.29.0707b19: 言。非薄伽梵於八十九不現證知。然唯説四
T1562_.29.0707b20: 沙門果者。頌曰
T1562_.29.0707b21:     五因立四果 捨曾得勝道
T1562_.29.0707b22:     集斷得八智 頓修十六行
T1562_.29.0707b23: 論曰。若斷道位具足五因。佛於經中建立彼
T1562_.29.0707b24: 斷。及與斷得倶時而生。淨解脱道爲沙門果。
T1562_.29.0707b25: 言五因者。一捨曾道。謂捨先得果向道故。二
T1562_.29.0707b26: 得勝道。謂得果攝殊勝道故。三總集斷。謂一
T1562_.29.0707b27: 果得總得先來所得斷故。四得八智。謂一時
T1562_.29.0707b28: 中總得四法四類智故。五能頓修十六行相。
T1562_.29.0707b29: 謂能頓修非常等故。住四果位皆具五因。餘
T1562_.29.0707c01: 位不然故唯説四。若唯淨道是沙門性。有漏
T1562_.29.0707c02: 道力所得二果。如何亦是沙門果攝。頌曰
T1562_.29.0707c03:     世道所得斷 聖所得雜故
T1562_.29.0707c04:     無漏得持故 亦名沙門果
T1562_.29.0707c05: 論曰。且無漏道所得擇滅。沙門果攝其理極
T1562_.29.0707c06: 成。得二果時諸世俗道。所得擇滅體數甚少。
T1562_.29.0707c07: 與多聖道所得擇滅。總一得得共成一果。是
T1562_.29.0707c08: 故於此以少從多。倶説名爲沙門果體。謂世
T1562_.29.0707c09: 俗道得二果時。此果非唯以世俗道。所得擇
T1562_.29.0707c10: 滅爲斷果性。兼以見道所得擇滅。於中相
T1562_.29.0707c11: 總成一果。同一果道得所得故。由此契經言。
T1562_.29.0707c12: 云何一來果。謂斷三結薄貪瞋癡。云何不還
T1562_.29.0707c13: 果。謂斷五下結故。世俗道所得擇滅。與無
T1562_.29.0707c14: 漏道所得雜故。以少從多名沙門果。又世俗
T1562_.29.0707c15: 道所得擇滅。無漏斷得所任持故。由此力所
T1562_.29.0707c16: 持退不命終故。無漏斷得印所印故。亦得名
T1562_.29.0707c17: 爲沙門果體。如故人物王印所印。不復名爲
T1562_.29.0707c18: 能集者物。此亦應爾故亦名沙門果。有餘師
T1562_.29.0707c19: 説。此滅當爲金剛喩定。眞沙門果故亦得立
T1562_.29.0707c20: 沙門果名。此滅雖非彼離繋果。是彼士用果
T1562_.29.0707c21: 名彼果無失。有餘復説。由此無爲因沙門性
T1562_.29.0707c22: 増上力得。是故亦應名沙門果。以世俗道斷
T1562_.29.0707c23: 煩惱時。亦修治彼沙門性故。此中上座作如
T1562_.29.0707c24: 是言。理必應無已見諦者。用世俗道斷煩惱
T1562_.29.0707c25: 義。由彼能見一切有境。皆如炎猛熱鐵丸故。
T1562_.29.0707c26: 許世俗道觀上地法。起靜妙等欣行覺故。由
T1562_.29.0707c27: 此諸聖理必不應。以有攝法出離諸有。有餘
T1562_.29.0707c28: 復説。如有少年憙自嚴身耽欲樂淨。彼頸被
T1562_.29.0707c29: 繋狗蛇人屍膖爛虫蛆。臭穢難忍深生羞恥
T1562_.29.0708a01: 厭惡纒心。未若衆聖厭惡諸有。而説縁有靜
T1562_.29.0708a02: 等想生。如是所言不令生喜。故聖於有如無
T1562_.29.0708a03: 想定此非眞過。所以者何。且彼如何許諸聖
T1562_.29.0708a04: 者。見諸有境如熱鐵丸。於有境中已斷樂倒。
T1562_.29.0708a05: 而於有漏行生此是樂覺。爲欲生樂求樂縁
T1562_.29.0708a06: 故。又彼如何許諸聖者。厭諸有境劇厭三屍。
T1562_.29.0708a07: 於有境中已斷淨倒。而於有漏行生此是淨
T1562_.29.0708a08: 想。於極臭處如爛糞泥。女人死屍好習近故。
T1562_.29.0708a09: 由此彼難非眞過失。若謂聖者求諸樂縁。
T1562_.29.0708a10: 習近女時由失正念。於斷惑位正念現前。是
T1562_.29.0708a11: 故不應引之爲例。此亦非理違所説故。謂彼
T1562_.29.0708a12: 所言違如是説。聖如所見無別異行。又諸聖
T1562_.29.0708a13: 者安住正念。雖見諸行體皆是苦。而於其中
T1562_.29.0708a14: 亦生樂覺。如契經説。受樂受時如實了知
T1562_.29.0708a15: 受於樂受。若謂聖者暫時覺樂餘亦應然。於
T1562_.29.0708a16: 上地境亦暫時觀爲靜等故。非聖觀有猶如
T1562_.29.0708a17: 涅槃。發起畢竟靜妙離想。但思上境少靜等
T1562_.29.0708a18: 相。厭離下地麁動等法。世尊亦説以有出有。
T1562_.29.0708a19: 如説聖者以色出欲無色出色。恐謂無能出
T1562_.29.0708a20: 無色者。故佛重説諸有所作。諸有所思滅皆
T1562_.29.0708a21: 能出。又我宗説諸有聖者。以世俗道離下染
T1562_.29.0708a22: 時。以上世定爲首觀察起靜等覺。非以上生
T1562_.29.0708a23: 寧可責言。如何聖者於諸有境起靜等覺。聖
T1562_.29.0708a24: 厭有生非有徳故。又有至教證諸聖者。於世
T1562_.29.0708a25: 定中起靜等覺。如契經説。具壽舍利子。速往
T1562_.29.0708a26: 盲林入滅受想定。從定起已高聲唱言。此滅
T1562_.29.0708a27: 涅槃甚樂甚靜。謂彼尊者於此滅定覺樂靜
T1562_.29.0708a28: 故。便於涅槃起甚快樂甚寂靜覺故。從定起
T1562_.29.0708a29: 高聲唱言。此滅涅槃甚樂甚靜。謂滅定中滅
T1562_.29.0708b01: 少流轉。尚有如是樂靜二相。況涅槃中流轉
T1562_.29.0708b02: 總滅。或即滅定假説涅槃。以樂及靜分相似
T1562_.29.0708b03: 故。又佛亦説此定甚妙。謂薄伽梵説滅定已
T1562_.29.0708b04: 復言。此妙過六輕安。以滅定體有妙性故。
T1562_.29.0708b05: 可以對餘挍量勝劣。又漸損減契經中言。如
T1562_.29.0708b06: 是四種寂靜解脱。超一切色無色所收。我説
T1562_.29.0708b07: 苾芻修彼定者。從彼定起必應唱言。如是定
T1562_.29.0708b08: 中極爲寂靜。故不可説唯有頂地。善有漏定
T1562_.29.0708b09: 寂靜非餘。若謂不應縁暫靜等。起靜等想便
T1562_.29.0708b10: 能斷惑。此亦不然。待下地法上地便是畢竟
T1562_.29.0708b11: 靜故。謂初靜慮待欲界法。無或寂靜不寂靜
T1562_.29.0708b12: 義。豈可説言厭欲界法觀初靜慮。爲靜等時
T1562_.29.0708b13: 非畢竟故障離欲染。又既見有自地善心。能
T1562_.29.0708b14: 暫思惟自地不淨。雖爲自地煩惱所縛。而亦
T1562_.29.0708b15: 能令煩惱不起。如何觀下災横所逼。觀上永
T1562_.29.0708b16: 脱下地災横非下所縛。勝定現前而不。能斷
T1562_.29.0708b17: 下地惑得。故汝不應不生歡喜。然愚夫類於
T1562_.29.0708b18: 無想天。執爲眞實究竟出離。於無想定方能
T1562_.29.0708b19: 發起。聖者於彼不執出離。故無想定聖者不
T1562_.29.0708b20: 起。更以餘想不能起故。由此彼喩於證無能。
T1562_.29.0708b21: 是故極成有學聖者。以世俗道亦能斷惑。有
T1562_.29.0708b22: 作是説。以契經中説四沙門果漸次而得故。
T1562_.29.0708b23: 知諸異生無實斷惑。此不應理。以彼經中約
T1562_.29.0708b24: 次第者密意説故。由此即彼契經中説。且有
T1562_.29.0708b25: 一類於諸行中。如理思惟。乃至廣説。理必應
T1562_.29.0708b26: 爾。以餘經説得四定者入見諦故。不可纔遇
T1562_.29.0708b27: 義缺減經。便興固執撥餘聖教。以諸聖教有
T1562_.29.0708b28: 多差別。無一經中具衆義故。謂諸聖教略有
T1562_.29.0708b29: 二種。於義有了有不了故。又無所待有所待
T1562_.29.0708c01: 故。又説世俗勝義諦故。又總相説別相説故。
T1562_.29.0708c02: 又隨自意他意説故。又屬法相屬法教故。如
T1562_.29.0708c03: 是等類有無量門。有契經中雖有所説。非離
T1562_.29.0708c04: 餘説義可顯了。且如經説於諸行中。如理思
T1562_.29.0708c05: 惟義猶未了。何等爲行行有多種。謂契經説
T1562_.29.0708c06: 無明縁行。又契經説。入息出息尋伺想思名
T1562_.29.0708c07: 身等行。又契經説。欲等名行即八斷行。又契
T1562_.29.0708c08: 經説。諸行非常即有漏法。又契經説。一切行
T1562_.29.0708c09: 無常此經意説一切有爲法。又説壽行此即
T1562_.29.0708c10: 命根。如是等行有無量種。於諸行境如理思
T1562_.29.0708c11: 惟。爲欲界繋爲色無色。爲三界繋爲無漏攝。
T1562_.29.0708c12: 爲在何地分位。如何此如理言。爲顯何義如
T1562_.29.0708c13: 何生起。何故名世復以何縁名爲第一。何故
T1562_.29.0708c14: 所縁以行聲説。於能縁上説作意聲。以思惟
T1562_.29.0708c15: 自作意故。如是等類皆可推徴。故聖教中
T1562_.29.0708c16: 必應有處。具釋諸法自性名等。以薄伽梵爲
T1562_.29.0708c17: 欲攝益所化有情。觀處觀時觀根性等。種種
T1562_.29.0708c18: 差別隨應爲説爾所法門。非一經中見有具
T1562_.29.0708c19: 説。故離欲説義難顯了故不應説。以契經中
T1562_.29.0708c20: 説四沙門果漸次而得故。知諸異生無實斷
T1562_.29.0708c21: 惑。如是已説依世俗道。斷修所斷得二果時。
T1562_.29.0708c22: 所得擇滅名沙門果。然沙門果酬沙門性。此
T1562_.29.0708c23: 沙門性如前已説。即此復有差別名耶。亦有
T1562_.29.0708c24: 云何。頌曰
T1562_.29.0708c25:     所説沙門性 亦名婆羅門
T1562_.29.0708c26:     亦名爲梵輪 眞梵所轉故
T1562_.29.0708c27:     於中唯見道 説名爲法輪
T1562_.29.0708c28:     由速等似輪 或具輻等故
T1562_.29.0708c29: 論曰。依世俗理則諸沙門異婆羅門。如契經
T1562_.29.0709a01: 説。應施沙門婆羅門等。依勝義理則諸沙門
T1562_.29.0709a02: 即婆羅門。如契經説。此初沙門乃至第四。在
T1562_.29.0709a03: 正法外無眞沙門及婆羅門。乃至廣説。以能
T1562_.29.0709a04: 遣除惡不善法。與勤止息相極相似。故沙門
T1562_.29.0709a05: 體即婆羅門。如説能遣除惡不善法。廣説乃
T1562_.29.0709a06: 至。故名婆羅門。即婆羅門性亦名爲梵輪。是
T1562_.29.0709a07: 眞梵王力所轉故。佛與無上梵徳相應。是故
T1562_.29.0709a08: 世尊獨應名梵。由契經説佛亦名梵。亦名寂
T1562_.29.0709a09: 靜。亦名清涼。寂默冲虚蕭然名梵。佛具此徳
T1562_.29.0709a10: 故立梵名。即自覺悟爲令他覺。轉此授彼故
T1562_.29.0709a11: 名梵輪。即梵輪中唯依見道。世尊有處説名
T1562_.29.0709a12: 法輪。以阿若多憍陳那等五苾芻衆。見道生
T1562_.29.0709a13: 時地空天神即傳宣告。世尊已轉正法輪故。
T1562_.29.0709a14: 如何見道説名爲輪。以速行等似世輪故。如
T1562_.29.0709a15: 聖王輪旋環不息。速行捨取能伏未伏。鎭壓
T1562_.29.0709a16: 已伏上下迴轉。見道亦爾故名法輪。謂聖王
T1562_.29.0709a17: 輪旋環不息。見道亦爾無中歇故。如聖王輪
T1562_.29.0709a18: 行用速疾。見道亦爾各一念故。如聖王輪取
T1562_.29.0709a19: 前捨後。見道亦爾捨苦等境取集等故。此則
T1562_.29.0709a20: 顯示見四聖諦。必不倶時如聖王輪。降伏未
T1562_.29.0709a21: 伏鎭壓已伏。見道亦爾能見未見能斷未斷。
T1562_.29.0709a22: 已見斷者無迷退故。如聖王輪上下迴轉。見
T1562_.29.0709a23: 道亦爾觀上苦等已觀下苦等故。由此見道
T1562_.29.0709a24: 獨名法輪。尊者妙音作如是説。如世間輪有
T1562_.29.0709a25: 輻轂輞。八支聖道似彼名輪。謂正見正思惟
T1562_.29.0709a26: 正勤正念。似世輪輻。正語正業正命似轂。正
T1562_.29.0709a27: 定似輞故名法輪。毘婆沙師本意總説。一切
T1562_.29.0709a28: 聖道皆名法輪。以説三轉三道攝故。於他相
T1562_.29.0709a29: 續見道生時。已至轉初故名已轉。然唯見道
T1562_.29.0709b01: 是法輪初故説法輪。唯是見道諸天神類。即
T1562_.29.0709b02: 就最初言轉法輪不依二道。然諸師多説見
T1562_.29.0709b03: 道名法輪。以地空天神唯依此説故。曾無説
T1562_.29.0709b04: 三道皆名法輪故。唯見道具前所説輪義故。
T1562_.29.0709b05: 雖諸見道皆名法輪。而憍陳那身中先轉故。
T1562_.29.0709b06: 經説彼見道生時名轉法輪非餘不轉。憍陳
T1562_.29.0709b07: 那等見道生時。説名世尊轉法輪者。意顯彼
T1562_.29.0709b08: 等得轉法輪。本由世尊故推在佛。令所化者
T1562_.29.0709b09: 生尊重故。如是則説如來法輪。轉至他身故
T1562_.29.0709b10: 名爲轉。若異此者天神應説。菩提樹下佛轉
T1562_.29.0709b11: 法輪。不應唱言世尊今在。婆羅痆斯國轉無
T1562_.29.0709b12: 上法輪。故轉授他此中名轉。有説此教名爲
T1562_.29.0709b13: 法輪。轉至他身令解義故。此但方便非眞法
T1562_.29.0709b14: 輪。如餘雜染無勝能故。此中思擇四沙門果。
T1562_.29.0709b15: 何沙門果依何界得。頌曰
T1562_.29.0709b16:     三依欲後三 由上無見道
T1562_.29.0709b17:     無間無縁下 無厭及經故
T1562_.29.0709b18: 論曰。前三果但依欲界身。得阿羅漢果依三
T1562_.29.0709b19: 界身。前之二果未離欲故非依上得。理且可
T1562_.29.0709b20: 然。第三云何非依上得。已離欲者亦可得故。
T1562_.29.0709b21: 由理教故。且理云何。依上界身無見道故。非
T1562_.29.0709b22: 離見道已離欲者。可有超證不還果義。何縁
T1562_.29.0709b23: 上界身必不起見道。且依無色無容聽聞無
T1562_.29.0709b24: 我教故。離聞此教必定無容入見道故。又彼
T1562_.29.0709b25: 界生不縁下故。見道先縁欲界苦故。由此無
T1562_.29.0709b26: 色非見道依。依色界身無勝厭故。非離勝厭
T1562_.29.0709b27: 能入見道。謂欲界中有諸苦受。爲生少樂多
T1562_.29.0709b28: 藉劬勞。人天中生壽量短促。乏財多病親友
T1562_.29.0709b29: 乖離。違境既多厭心増勝。若生色界與此相
T1562_.29.0709c01: 違。謂彼異生耽勝定樂。長壽無病無貧無離。
T1562_.29.0709c02: 違境既無厭心微劣。非厭微劣能入見道。能
T1562_.29.0709c03: 引見道勝厭無故。依色界身不起見道。不應
T1562_.29.0709c04: 言彼都無有厭。以生彼者現有厭故。如契經
T1562_.29.0709c05: 説。勿怖大仙彼焔必無來近此理。燒梵宮已
T1562_.29.0709c06: 於彼當滅。此中怖聲唯目厭體。又於餘處有
T1562_.29.0709c07: 伽他言
T1562_.29.0709c08:     聞有長壽天 具妙色令譽
T1562_.29.0709c09:     而心懷怖厭 如鹿對師子
T1562_.29.0709c10: 此怖厭言顯怖即厭。即於彼處顯此義言。爲
T1562_.29.0709c11: 厭所纒心處於厭。如契經説。爲著所纒心處
T1562_.29.0709c12: 於著。此亦如是先未了相。爲厭所纒彼心爲
T1562_.29.0709c13: 厭所隨縛故。後已了相雖處厭中。而不爲厭
T1562_.29.0709c14: 之所隨縛。是謂此中怖厭別義。實怖與厭相
T1562_.29.0709c15: 差別者。謂矚彼相恐爲衰損。心生驚怯故名
T1562_.29.0709c16: 爲怖。若觀彼相心不欣欲。情樂棄捨故名爲
T1562_.29.0709c17: 厭。欲界具二上界唯一。又此二體差別云何。
T1562_.29.0709c18: 不審察爲先心驚掉名怖。若審察爲先心不
T1562_.29.0709c19: 樂名厭。或引愚癡心怯。名怖。若引棄捨心
T1562_.29.0709c20: 背名厭。有餘師説。恐爲衰損心欲捐捨是名
T1562_.29.0709c21: 爲怖。欲捐捨故於彼境中。心不生欣是名爲
T1562_.29.0709c22: 厭。今觀此經所説怖者。是恐自害被損壞
T1562_.29.0709c23: 義。世間亦見有如是言。但擲器來勿怖其破。
T1562_.29.0709c24: 由此理證上界無見道。教復云何。由契經説
T1562_.29.0709c25: 故。經言有五補特伽羅。此處通達彼處究竟。
T1562_.29.0709c26: 所謂中般乃至上流。此通達言唯目見道。是
T1562_.29.0709c27: 證圓寂初方便故。經既不言彼處通達。故知
T1562_.29.0709c28: 見道上界定無。已説學位預流果等有多差
T1562_.29.0709c29: 別。爲阿羅漢亦有多種差別相耶。亦有云何。
T1562_.29.0710a01: 頌曰
T1562_.29.0710a02:     阿羅漢有六 謂退至不動
T1562_.29.0710a03:     前五信解生 總名時解脱
T1562_.29.0710a04:     後不時解脱 此從見至生
T1562_.29.0710a05: 論曰。於契經中説阿羅漢。由種性異故有六
T1562_.29.0710a06: 種。一者退法。二者思法。三者護法。四安住
T1562_.29.0710a07: 法。五堪達法。六不動法。然餘經説無學有九。
T1562_.29.0710a08: 謂初退法後倶解脱。彼不退法此不動攝。彼
T1562_.29.0710a09: 二解脱通此六攝。故阿毘達磨唯説有六種。
T1562_.29.0710a10: 言退法者。謂彼獲得如是類根。安住此根與
T1562_.29.0710a11: 退縁會便退所得。無退縁者便般涅槃。或有
T1562_.29.0710a12: 精勤進得勝*性。説彼修集此種*性時。謂有
T1562_.29.0710a13: 一類由他縁力。方於佛法至誠歸趣。彼極少
T1562_.29.0710a14: 時取少分相。便乘速進奢摩他力。所持慧光
T1562_.29.0710a15: 入無學地。於無學地趣入相中。彼先不能審
T1562_.29.0710a16: 諦取故。無有恒時尊重行故。信樂寂止背勝
T1562_.29.0710a17: 觀故。與順退法相隨順故。數失正念遠於道
T1562_.29.0710a18: 器。所獲勝徳容數退失。如於聖教習誦究竟。
T1562_.29.0710a19: 由遇散亂病逸等縁。於習誦文不能記憶名
T1562_.29.0710a20: 爲退失先所習誦。由此譬喩應知退法。言思
T1562_.29.0710a21: 法者。謂有獲得如是類根。安住此根能於諸
T1562_.29.0710a22: 欲極多厭惡。由斯厭惡起自害思。或此類根
T1562_.29.0710a23: 雖性昧鈍。而多縁力之所集成。於加行中念
T1562_.29.0710a24: 力堅固。多住厭觀少有欣情。恒作是思勿遇
T1562_.29.0710a25: 病等。便於正念有所忘夫。於加行中致有慢
T1562_.29.0710a26: 緩。由加行慢緩令我有退失。由斯籌慮起自
T1562_.29.0710a27: 害思。或由艱辛方逮勝位。觀諸財寶追求貯
T1562_.29.0710a28: 積。守護受用咽棄等時。無不引生種種苦惱。
T1562_.29.0710a29: 彼審觀已由此苦縁。身命雖存都無勝用。又
T1562_.29.0710b01: 觀身器是糞穢車。避危就安攝養無益。猶如
T1562_.29.0710b02: 牢獄丘塚穢屍。愛樂此身豈名智者。由斯觀
T1562_.29.0710b03: 解起自害思。復有餘師作如是説。彼類法爾
T1562_.29.0710b04: 禀斯種*性。不顧身命耽求解脱。執刀自擬用
T1562_.29.0710b05: 以勵心。如説以刀扣於自頸。由斯勵己心得
T1562_.29.0710b06: 解脱。此類名爲思法種*性。言護法者。謂有
T1562_.29.0710b07: 一類。恒於時愛心解脱中。繋念現前專精防
T1562_.29.0710b08: 護。彼作是念。我且未能修習練根。達安住法
T1562_.29.0710b09: 但於時愛心解脱中。能不放逸精勤防*護。如
T1562_.29.0710b10: 是種類名爲*護法。安住法者。謂離勝退縁雖
T1562_.29.0710b11: 不自防。而亦能不退。離勝加行亦不練根。多
T1562_.29.0710b12: 住處中故名安住。有餘師説。彼所獲徳非劣
T1562_.29.0710b13: 非勝故名安住。堪達法者。謂性堪能好修練
T1562_.29.0710b14: 根速達不動。有餘師説。彼性能得一切功徳
T1562_.29.0710b15: 故名堪達。然非一切功徳之器。不動法者。謂
T1562_.29.0710b16: 有一類根性殊勝於行自在。於斷煩惱隨煩
T1562_.29.0710b17: 惱中得方便智。不爲一切隨順退法之所傾
T1562_.29.0710b18: 動具無生智。性不怯弱獲得第一安隱住處。
T1562_.29.0710b19: 内分力強勝觀行攝。於一切義慇重委解。已
T1562_.29.0710b20: 能善取漏盡地相。不護所證故名不動。有
T1562_.29.0710b21: 餘復釋此六異相。謂六種*性先學位中。初
T1562_.29.0710b22: 二闕恒時及尊重加行。然至無學思法少勤。
T1562_.29.0710b23: 護法唯有恒時加行。安住唯有尊重加行。堪
T1562_.29.0710b24: 達具二而是鈍根。不動具二而是利根。有作
T1562_.29.0710b25: 是言。退法必退乃至堪達必達不動。若不爾
T1562_.29.0710b26: 者立名唐捐。彼執欲界具足有六。色無色界
T1562_.29.0710b27: 中唯安住不動。彼無退失自害自防。及修練
T1562_.29.0710b28: 根。故唯有二理實無定。然退應果唯從先來
T1562_.29.0710b29: 退種*性退。乃至達不動唯堪達所能。立退
T1562_.29.0710c01: 等名約容有説。故六阿羅漢通三界皆有。六
T1562_.29.0710c02: 中前五從信解生。即此名爲時愛心解脱。以
T1562_.29.0710c03: 一切時愛心解脱。故亦説名爲時解脱者。謂
T1562_.29.0710c04: 待時處補特伽羅。資具等合時方得解脱故。
T1562_.29.0710c05: 以所依止功能薄劣。要待勝時方解脱故。或
T1562_.29.0710c06: 復一切勝定現前。要待勝時是此時義。離繋
T1562_.29.0710c07: 縛故名爲解脱。此即待時及解脱義。略初
T1562_.29.0710c08: 言故如言酥瓶。不動法*性説名爲後。即此
T1562_.29.0710c09: 名爲不動心解脱。彼心解脱非惑所動故。亦
T1562_.29.0710c10: 説名爲不時解脱。以不待時得解脱故。或復
T1562_.29.0710c11: 勝定隨處隨時。隨所遇縁隨欲便起。離繋縛
T1562_.29.0710c12: 故名爲解脱。即不待時及解脱義。有餘釋此
T1562_.29.0710c13: 二差別言。以於暫時得解脱故名時解脱。後
T1562_.29.0710c14: 容退故以能畢竟得解脱。故名不時解脱。後
T1562_.29.0710c15: 無容退故此從學位見至*性生。如是所明六
T1562_.29.0710c16: 阿羅漢所有種*性。爲是先有爲後方得。不定
T1562_.29.0710c17: 云何。頌曰
T1562_.29.0710c18:     有是先種*性 有後練根得
T1562_.29.0710c19: 論曰。退法種性。必是先有思法等五。亦有後
T1562_.29.0710c20: 得。謂有先來是思法*性乃至不動。有先退
T1562_.29.0710c21: 法練根成思。至不動等多種差別。如理應思
T1562_.29.0710c22: *説一切有部順正理論*卷第六十七
T1562_.29.0710c23:
T1562_.29.0710c24:
T1562_.29.0710c25:
T1562_.29.0710c26:
T1562_.29.0710c27:
T1562_.29.0710c28:
T1562_.29.0710c29:
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