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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_.29.0711a01:
T1562_.29.0711a02:
T1562_.29.0711a03: 阿毘達磨順正理論卷第六十八
T1562_.29.0711a04:   尊者衆賢造
T1562_.29.0711a05:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0711a06:   *辯賢聖品第六之十二
T1562_.29.0711a07: 如是六種阿羅漢中。唯前五種容有退義。誰
T1562_.29.0711a08: 從何退爲性爲果。頌曰
T1562_.29.0711a09:     四從種性退 五從果非先
T1562_.29.0711a10: 論曰。不動種性必無退理。故唯前五容有退
T1562_.29.0711a11: 義。於中後四有退種性。退法一種無退性理。
T1562_.29.0711a12: 由此種性最居下故。五種皆有從果退理。雖
T1562_.29.0711a13: 倶有退然並非先。謂無學位中。從退法種性
T1562_.29.0711a14: 修練根行轉成思等。此四皆有退性果義。退
T1562_.29.0711a15: 法種性雖必先得。而是退法故容退果。諸學
T1562_.29.0711a16: 位中從退法性。修練根行轉成思等。及得學
T1562_.29.0711a17: 果皆容退失。諸無學者先學位中。所住種性
T1562_.29.0711a18: 彼從此性必無退理。學無學道所成堅故。諸
T1562_.29.0711a19: 有學者先凡位中。所住種性彼從此性亦無
T1562_.29.0711a20: 退理。世出世道所成堅故。二先位中住思等
T1562_.29.0711a21: 性必無有退。此所得果此性二道所成堅故。
T1562_.29.0711a22: 彼從思等修練根行。轉得護等唯可退性。轉
T1562_.29.0711a23: 所得性進得學果亦有退義。由此種性非二
T1562_.29.0711a24: 道成不堅牢故。若就四果辯退果義。雖五
T1562_.29.0711a25: 種性皆可退果。而先所得必無有退。謂四果
T1562_.29.0711a26: 中先所得者。即預流等前三隨一。從此先果
T1562_.29.0711a27: 必無退義。是斷見惑所得果故。聖斷見惑必
T1562_.29.0711a28: 無退故。何縁見惑聖斷無退。以彼不縁所執
T1562_.29.0711a29: 事故。謂見所斷煩惱現行。無不皆由我見勢
T1562_.29.0711b01: 力。以彼煩惱起我見爲根故。由此見惑不縁
T1562_.29.0711b02: 所執。以所執事都無體故。然有所縁諦爲境
T1562_.29.0711b03: 故。彼所執事都無種子。於所縁境極乖違故。
T1562_.29.0711b04: 聖者相續眞非我解恒所隨故。雖暫失念而
T1562_.29.0711b05: 必無容重執是我。以見所斷依我事生。故聖
T1562_.29.0711b06: 斷已必無退義。修所斷惑雖顛倒轉。而非無
T1562_.29.0711b07: 種有所執事。謂於色等染著憎背。高擧不了
T1562_.29.0711b08: 行相轉時。於色等中非無少分。淨妙怨害高
T1562_.29.0711b09: 下甚深。故非境中極乖違轉。由此聖者有時
T1562_.29.0711b10: 失念。執淨妙等相退起修斷惑。又見斷惑迷
T1562_.29.0711b11: 於諦理。執我等相諦理中無。理定可依聖見
T1562_.29.0711b12: 無退。修所斷惑迷麁事生。事變難依有失念
T1562_.29.0711b13: 退。又見斷惑要審慮生。聖審慮時必不起惑。
T1562_.29.0711b14: 修所斷惑非審慮生。聖失念時容有退義。由
T1562_.29.0711b15: 此無退先所得果。此中無學退法有三。一増
T1562_.29.0711b16: 進根。二退住學。三住自位而般涅槃。思法有
T1562_.29.0711b17: 四三如前説。更加一種退住退性。餘三如次
T1562_.29.0711b18: 有五六七。應知後後一一増故。何縁練根成
T1562_.29.0711b19: 思等者。退彼應果住學位時。住先退性非所
T1562_.29.0711b20: 退者。得思等道今已捨故。豈不學位轉成思
T1562_.29.0711b21: 等。得應果時。雖捨所得學思等道。而住應果
T1562_.29.0711b22: 思等種性此亦應然。此例不齊。以彼學道攝。
T1562_.29.0711b23: 彼無學道爲等流果故。非無學位所捨思等。
T1562_.29.0711b24: 與此學道爲同類因。可能引學思等種性。故
T1562_.29.0711b25: 應退住先所捨者。有餘於此別立證因。謂若
T1562_.29.0711b26: 退住所退種性。得勝種性故應是進非退此
T1562_.29.0711b27: 非證因。若無二義可有是進非退過故。然得
T1562_.29.0711b28: 勝性雖可名進。而起惑故亦名爲退。由此彼
T1562_.29.0711b29: 難於理無失。又彼退起障涅槃法。聖欣涅槃
T1562_.29.0711c01: 過於聖道。設得勝性退涅槃故。但應名退不
T1562_.29.0711c02: 應名進。然經主意作如是言。阿羅漢果亦無
T1562_.29.0711c03: 有退。一來不還世俗道得。容有退義引經證
T1562_.29.0711c04: 言。聖慧斷惑名爲實斷。初後二果但由聖慧。
T1562_.29.0711c05: 斷惑而證故無退理。又契經言。我説有學應
T1562_.29.0711c06: 不放逸非阿羅漢。今詳經主非善立宗應審
T1562_.29.0711c07: 推徴。以世俗道得中二果。爲實已拔障彼惑
T1562_.29.0711c08: 種。爲不爾耶。若實已拔而許有退。即阿羅漢
T1562_.29.0711c09: 退義應成。許治道力已拔惑種而更生故。若
T1562_.29.0711c10: 不許彼煩惱更生如何名退。若謂所退唯道
T1562_.29.0711c11: 非斷理亦不然。如後當顯斷。如治道説可退
T1562_.29.0711c12: 故。亦不可説欲界惑生。可以上界煩惱爲種
T1562_.29.0711c13: 勿如自界。欲界亦以彼爲因故界應成一。若
T1562_.29.0711c14: 實未拔欲界惑種。得不還果應非不還。如契
T1562_.29.0711c15: 經言。我不見有一結未斷。非由彼結之所繋
T1562_.29.0711c16: 縛還來此間。若謂有經。説有欲結而非彼繋
T1562_.29.0711c17: 還來此間。如安隱經此亦非理。於辯隨眠品
T1562_.29.0711c18: 已破彼論故。又無不拔欲界惑種而生上界。
T1562_.29.0711c19: 辯世俗道能斷惑中已成立故。又契經説。若
T1562_.29.0711c20: 實能斷五下分結成不還果。如何可言於欲
T1562_.29.0711c21: 界結。有未能拔得不還果。故定應許若得彼
T1562_.29.0711c22: 果。必已實斷障彼惑得。若不爾者斷性不成。
T1562_.29.0711c23: 然我於前已曾具顯。諸沙門果亦斷爲性。然
T1562_.29.0711c24: 引經言。聖慧斷惑名實斷者。彼未達義今詳
T1562_.29.0711c25: 經義。由現見有以世俗道斷八地惑。後還退
T1562_.29.0711c26: 失結惡趣生。如嗢達洛迦曷邏摩子等。唯無
T1562_.29.0711c27: 漏慧能離有頂染。離已無有復結後有生。依
T1562_.29.0711c28: 此故言聖慧斷惑名爲實斷。非此爲遮世俗
T1562_.29.0711c29: 道力能斷惑義。故諸阿羅漢雖有刹那生。而
T1562_.29.0712a01: 皆法然起如是智。我生已盡不受後有。諸佛
T1562_.29.0712a02: 出世正所作者。爲令有情後生不續。世尊
T1562_.29.0712a03: 爲欲顯自本意故。不稱讃世道斷惑。容於後
T1562_.29.0712a04: 時結後有故。唯聖慧斷能絶後生。世道無能
T1562_.29.0712a05: 令後生絶。故佛偏讃聖慧斷惑。若爲暫斷惑
T1562_.29.0712a06: 諸佛出世。則諸佛出世唐捐其功。外道亦能
T1562_.29.0712a07: 成此事故。雖有聖道唯暫斷惑。亦有世道能
T1562_.29.0712a08: 永息生。然息一切生斷一切煩惱。唯聖慧力
T1562_.29.0712a09: 故佛偏讃。雖有聖慧斷煩惱已後還暫起。而
T1562_.29.0712a10: 非諸佛出世唐捐息多生故。然世尊言。我説
T1562_.29.0712a11: 有學應不放逸非無學者。此有別意謂見有
T1562_.29.0712a12: 學退向道時。由先已斷煩惱力故結後有生。
T1562_.29.0712a13: 如鄔陀夷契經所説。非不已斷色界諸惑。可
T1562_.29.0712a14: 有證得滅盡定理。經説超越有頂地時。名超
T1562_.29.0712a15: 滅定所超法故。如説超過一切非想非非想
T1562_.29.0712a16: 處。乃至廣説。非彼朋類許有聖者。以世俗道
T1562_.29.0712a17: 離煩惱義。必無不退滅盡定者。及不現起色
T1562_.29.0712a18: 界諸惑。先得滅定生色界理。要染汚心方結
T1562_.29.0712a19: 後有。無異界識結異界生。經既説彼後生色
T1562_.29.0712a20: 界。故知有學有退向道。由先已斷煩惱勢力。
T1562_.29.0712a21: 結後有生其理決定。故薄伽梵勸諸有學。令
T1562_.29.0712a22: 不放逸非無學者。諸無學者設退起惑。無容
T1562_.29.0712a23: 由彼結後有生。故佛無勞勸不放逸。以諸無
T1562_.29.0712a24: 學於絶後有所作已辦。故佛説彼已不放逸
T1562_.29.0712a25: 無勞更勸。或阿羅漢約諸漏盡。亦不應勸彼
T1562_.29.0712a26: 令修不放逸。故彼經説諸有學者。希求無上
T1562_.29.0712a27: 安隱涅槃。未能得心無放逸住。故我説彼應
T1562_.29.0712a28: 不放逸。然彼因此修集諸根。廣説乃至。便
T1562_.29.0712a29: 得漏盡。諸無學者漏已盡故。無勞重勸令不
T1562_.29.0712b01: 放逸。設彼無學退起煩惱。勸令重斷修不放
T1562_.29.0712b02: 逸。還是勸有學非勸無學者。故勸學者令不
T1562_.29.0712b03: 放逸。不勸無學此説善通。又契經中亦説無
T1562_.29.0712b04: 學應不放逸。如契經説。勝己應護言無別故。
T1562_.29.0712b05: 此即異門勸不放逸。由彼文説與魔戰故。若
T1562_.29.0712b06: 謂此中但説有學。不爾亦説無學位故。謂此
T1562_.29.0712b07: 文中初説遠位。次説學位。後説無學。唯諸
T1562_.29.0712b08: 無學遍勝所勝。是故世尊唯勸守護。又此中
T1562_.29.0712b09: 説無執著故。唯諸煩惱立執著名。煩惱皆有
T1562_.29.0712b10: 執著用故。彼無煩惱名無執著。此是無學理
T1562_.29.0712b11: 定應然。餘經説應果亦應攝護故。如餘經説。
T1562_.29.0712b12: 諸聖弟子。心從貪等離染解脱。彼解脱蘊未
T1562_.29.0712b13: 滿能滿。已滿爲攝護修欲勤精進。非彼無退
T1562_.29.0712b14: 可須攝護。若謂爲彼自在現前應修加行。而
T1562_.29.0712b15: 攝護者令彼自在復何所用。謂彼設於無學
T1562_.29.0712b16: 解脱。不自在轉復有何過。若謂爲得現法樂
T1562_.29.0712b17: 住。但於増上心所現前。應求自在寧於解脱。
T1562_.29.0712b18: 既於解脱爲得自在加行攝護。故知容有煩
T1562_.29.0712b19: 惱現前退解脱義。謂阿羅漢雖頓得解脱。而
T1562_.29.0712b20: 爲自在數修令現前此意爲令解脱無退故。
T1562_.29.0712b21: 應經説勝己應護。無執著言顯無學位。即依
T1562_.29.0712b22: 此義餘處復言。心未脱者當令解脱。若已解
T1562_.29.0712b23: 脱當善守護。若無退義已證解脱。何勞勸彼
T1562_.29.0712b24: 當善守護。若彼復謂諸無學者。已無惑種不
T1562_.29.0712b25: 應起惑。學有惑種起惑可然。不爾無學有惑
T1562_.29.0712b26: 種故。過去有性前已廣辯。諸後果起由過去
T1562_.29.0712b27: 因。拘櫞等喩其義已顯。由與煩惱相違法生。
T1562_.29.0712b28: 斷諸繋得得離繋得。依此位立煩惱斷名。非
T1562_.29.0712b29: 爲欲令惑種無體。修習治道方名斷惑。如燈
T1562_.29.0712c01: 生闇滅燈滅闇還生。斷惑及退應知亦爾。然
T1562_.29.0712c02: 無諸惑斷皆有退起過。如執無法可生論者。
T1562_.29.0712c03: 無一切無皆可生過。若謂縁合果皆可生。不
T1562_.29.0712c04: 爾果生待衆縁故。謂非一切有煩惱種。則諸
T1562_.29.0712c05: 煩惱一切可生。未斷惑時現見亦有。由餘縁
T1562_.29.0712c06: 闕惑不生故。猶如外法雖現有種。餘縁闕故
T1562_.29.0712c07: 芽不得生。又欲難令見所斷退此如前釋。前
T1562_.29.0712c08: 釋者何謂彼不縁所執事故。見所斷惑無所
T1562_.29.0712c09: 味轉。要分別力方能引生。修所斷惑有所味
T1562_.29.0712c10: 轉。唯境界力即能引起。或彼應許諸阿羅
T1562_.29.0712c11: 漢。設無過去煩惱種子。亦有退起諸煩惱義。
T1562_.29.0712c12: 如有善根已無餘斷。善根無種後可還生。理
T1562_.29.0712c13: 實善根有無餘斷。如説如是補特伽羅。善法
T1562_.29.0712c14: 隱沒惡法出現。有隨倶行善根未斷。彼於後
T1562_.29.0712c15: 時一切悉斷。此義如前已具決擇。然不可以
T1562_.29.0712c16: 無種惑生。令諸應果皆退起惑。此於前來已
T1562_.29.0712c17: 具釋故。若無尊重恒時加行。及堅固道方退
T1562_.29.0712c18: 起故。又如汝宗異生相續。雖無無漏種而苦
T1562_.29.0712c19: 法忍生。如是亦應許阿羅漢。雖無惑種而有
T1562_.29.0712c20: 惑生。此中有言非苦法忍。雖無種子而可得
T1562_.29.0712c21: 生。此於餘處已具徴遣。爲破一類復應思擇。
T1562_.29.0712c22: 異生相續無漏法種。有漏無漏二倶有失。且
T1562_.29.0712c23: 非異生心及心所。與無漏法爲種子性。未有
T1562_.29.0712c24: 無漏所引功能。如煩惱等種子性故。謂如彼
T1562_.29.0712c25: 所計於相續中。惑所引功能方名惑種。此與
T1562_.29.0712c26: 煩惱爲能生因。若相續中善等所引。名善等
T1562_.29.0712c27: 種爲善等因。非諸異生心等相續。已有無漏
T1562_.29.0712c28: 所引功能。故不應成無漏法種。若此無漏所
T1562_.29.0712c29: 引功能。而得名爲彼法種子。如是便有太過
T1562_.29.0713a01: 之失。一切應成一切種故。如是無學法應成
T1562_.29.0713a02: 煩惱種。及諸煩惱法應成無學種便無建立
T1562_.29.0713a03: 染淨定相。則彼自宗計如外熏習有。善等熏
T1562_.29.0713a04: 習唐捐其功。由許異生心心所法。無無漏法
T1562_.29.0713a05: 所引功能。而得名爲無漏種故。又異生類心
T1562_.29.0713a06: 心所中。無漏法種若是有漏。性類別故應非
T1562_.29.0713a07: 彼種。如何能作無漏生因。非苦種中可生甘
T1562_.29.0713a08: 果。諸能爲種可名生因。故從有漏因唯應生
T1562_.29.0713a09: 有漏。寧執有漏爲無漏種。無漏法種若是無
T1562_.29.0713a10: 漏。應異生類相續中無。或應異生畢竟非有。
T1562_.29.0713a11: 皆成有爲無漏法故。然彼論説此心心所。雖
T1562_.29.0713a12: 爲無漏種而體非無漏。猶如木等非火等性。
T1562_.29.0713a13: 謂如世間木爲火種地爲金種。而不可説木是
T1562_.29.0713a14: 火性地是金性。如是異生心及心所。雖是無
T1562_.29.0713a15: 漏種而體非無漏。彼説非理。以木等中先有
T1562_.29.0713a16: 火等自類種故。云何知然。由教及理。謂契經
T1562_.29.0713a17: 説。此木聚中有種種界。乃至廣説。又見從木
T1562_.29.0713a18: 可有火生。諸求火者便攝取木。以木聚中必
T1562_.29.0713a19: 有火界。是故説木名爲火種。以於木中火界
T1562_.29.0713a20: 増故。非先無火得火種名。地中出金理亦應
T1562_.29.0713a21: 爾。謂地差別於中出金。若地無金可成金種。
T1562_.29.0713a22: 則求金者應隨取地。不應求取地之差別。故
T1562_.29.0713a23: 知地中別有金種。非無金地得金種名。是故
T1562_.29.0713a24: 彼言猶如木等非火等性。如是異生心及心
T1562_.29.0713a25: 所。雖爲無漏種而體非無漏。理定不然。又彼
T1562_.29.0713a26: 部論言。鑚前無熱故謂所鑚木。未被鑚時熱
T1562_.29.0713a27: 猶未有。故知木内未被鑚位無火極微。於地
T1562_.29.0713a28: 等中金等亦爾。如是推度教理相違。聖説大
T1562_.29.0713a29: 種不相離故。理亦應爾。諸色聚中見諸大種
T1562_.29.0713b01: 所作業故。思大種處已廣成立。然未鑚時不
T1562_.29.0713b02: 覺熱者。彼聚非熱大種増故。又彼所言。許無
T1562_.29.0713b03: 漏法用有漏法爲能生因。於教及理倶無違
T1562_.29.0713b04: 害。此亦不然違教理故。謂經説同類唯同類
T1562_.29.0713b05: 爲因。無明爲因故生染著。明爲因故離染著
T1562_.29.0713b06: 生。從此善根餘善根起。若於彼彼多隨尋伺。
T1562_.29.0713b07: 便於彼彼心多趣入。有如是等無量契經。有
T1562_.29.0713b08: 漏無漏其類既別。如何可説前爲後因。又有
T1562_.29.0713b09: 漏心是惑依止。寧與自性淨法爲因。違教且
T1562_.29.0713b10: 然。言違理者。若有漏法爲無漏因。無漏爲因
T1562_.29.0713b11: 應生有漏。設許何過。如從異生心心所法。引
T1562_.29.0713b12: 諸聖者心心所生。亦應從聖心心所法。引異
T1562_.29.0713b13: 生者心心所生無異因故。若謂異生善心心
T1562_.29.0713b14: 所。與無漏法同是善故。可與無漏爲能生因。
T1562_.29.0713b15: 此過同前同前何過。謂同類故應互爲因。如
T1562_.29.0713b16: 是則應聖心心所引異生類心心所生。便有
T1562_.29.0713b17: 聖凡更相作失。所競退義由此應成。以淨染
T1562_.29.0713b18: 心同有漏故。則阿羅漢有漏淨心。應得名爲
T1562_.29.0713b19: 諸漏種子。諸漏亦是有漏性故。如是便害彼
T1562_.29.0713b20: 論所言。無學身中無惑種故。所斷諸惑終無
T1562_.29.0713b21: 退理。若阿羅漢猶有惑種。是則不應名漏盡
T1562_.29.0713b22: 者。又彼所言如世第一。以無漏法爲士用果。
T1562_.29.0713b23: 既無畢竟無異生失。如是無漏法以有漏爲
T1562_.29.0713b24: 因。亦無畢竟無異生失。此亦非理。等無間
T1562_.29.0713b25: 縁類異類同皆無失故。如四縁處已廣分別。
T1562_.29.0713b26: 然諸因縁與等無間親疎異故爲例不成。若
T1562_.29.0713b27: 不許然縁數應減。又例便有太過之失。謂若
T1562_.29.0713b28: 許作等無間縁。則此亦應有因縁義。如從色
T1562_.29.0713b29: 界染心命終生欲界中。受生心者。既許色於
T1562_.29.0713c01: 欲爲等無間縁。亦應許有爲因縁義。若許欲
T1562_.29.0713c02: 界惑色界惑爲因。諸聖離欲貪應有欲貪種。
T1562_.29.0713c03: 則諸聖道斷惑應退。便害彼説惑種無故。無
T1562_.29.0713c04: 退無漏道果解脱。又不應許色界惑中有欲
T1562_.29.0713c05: 惑種。能爲欲*惑等無間縁非色界*惑。所以
T1562_.29.0713c06: 然者。以諸異生能實斷惑前已成故。惑種與
T1562_.29.0713c07: 彼無別體故。若謂此如外法熏習。不爾。此彼
T1562_.29.0713c08: 不相似故。謂彼外法能熏所熏。二法倶時相
T1562_.29.0713c09: 續而住。有別味等住所熏中。經於多時相續
T1562_.29.0713c10: 隨轉。内法不爾寧有熏習。故彼所立世第一
T1562_.29.0713c11: 喩。翻成違害自所立宗。或如從無色還生色
T1562_.29.0713c12: 界者。雖無色種而有色生。已成異生實斷惑
T1562_.29.0713c13: 故。如是無學設無惑種。亦退起惑於理何違。
T1562_.29.0713c14: 然彼所言諸從無色生色界者。若無色種彼
T1562_.29.0713c15: 定不應還生於色。以無色聖者不還生色故。
T1562_.29.0713c16: 此亦非理不相似故。謂彼異生於有頂攝。見
T1562_.29.0713c17: 斷惑斷未能作證。非在彼界有於見道。所斷
T1562_.29.0713c18: 惑斷能作證義。必由先證見斷惑斷。後方能
T1562_.29.0713c19: 證修斷惑斷。由此異生生無色界。必無能越
T1562_.29.0713c20: 有頂地者。引彼異熟業力盡時。色種雖無必
T1562_.29.0713c21: 還生色故。異生類生無色時。於色未能證
T1562_.29.0713c22: 不生法。以彼於後必生色故。生無色聖必已
T1562_.29.0713c23: 先斷。有頂惑中見斷一分。於離色地修所斷
T1562_.29.0713c24: 時。已離彼地定感色業。即於無色決定能證。
T1562_.29.0713c25: 有頂地中修斷惑斷。聖從此界生彼界時。於
T1562_.29.0713c26: 色已能證不生法。以色於後必不生故。由此
T1562_.29.0713c27: 聖者後色不生。非爲身中色種非有。故彼所
T1562_.29.0713c28: 説無色聖者。色不生故色種若無應不生色。
T1562_.29.0713c29: 定不應理。由此彼言異生與聖。斷若無異所
T1562_.29.0714a01: 得應同。理亦不然斷有異故。謂先已説異生
T1562_.29.0714a02: 未能斷有頂地見所斷惑。故從無色定還生
T1562_.29.0714a03: 下。聖此相違斷寧無異。又阿羅漢若無惑種。
T1562_.29.0714a04: 故無退者學有惑種。則無漏道斷果退成。以
T1562_.29.0714a05: 學有成自界地攝。一分修斷煩惱種故。若不
T1562_.29.0714a06: 許然則不應説。無學無惑種。故定無有退。傍
T1562_.29.0714a07: 論已了。經主復言。又増一經作如是説。一法
T1562_.29.0714a08: 應起。謂時愛心解脱一法應證。謂不動心解
T1562_.29.0714a09: 脱若應果性。名爲時愛心解脱者。何故於此
T1562_.29.0714a10: 増*一經中再説應果。又曾無處説阿羅漢果。
T1562_.29.0714a11: 名爲應起但説名應證。理亦不然由此成故。
T1562_.29.0714a12: 謂既説有二種解脱。則已顯成應果有退。經
T1562_.29.0714a13: 言。不動心解脱身作證。我決定説無因縁
T1562_.29.0714a14: 從此退。義准説餘容有退理。經主又説。若
T1562_.29.0714a15: 謂有退。由經説有時愛解脱我亦許然。但應
T1562_.29.0714a16: 觀察彼之所退。時愛解脱爲應果性爲靜慮
T1562_.29.0714a17: 等。然彼根本靜慮等持。要待時現前故名時
T1562_.29.0714a18: 解脱。彼爲獲得現法樂住。數希現前故名爲
T1562_.29.0714a19: 愛。今於彼意未審了知。言靜慮等持爲有漏
T1562_.29.0714a20: 無漏。若是無漏無學身中。無漏有爲皆應果
T1562_.29.0714a21: 性。則爲已許時愛解脱。是應果性其理極成。
T1562_.29.0714a22: 便違彼宗應果無退。若是有漏非爲極成。若
T1562_.29.0714a23: 謂過同此無同理。此與不動相似説故。謂契
T1562_.29.0714a24: 經言不動解脱。許是無學身中無漏其理極
T1562_.29.0714a25: 成。契經既説時愛解脱。亦應極成許是無學
T1562_.29.0714a26: 身中無漏。又如不時成無漏故。謂契經説有
T1562_.29.0714a27: 阿羅漢。不時解脱彼此極成。不時解脱是應
T1562_.29.0714a28: 果性。既有經説有阿羅漢。名時解脱亦應極
T1562_.29.0714a29: 成。此時解脱是應果性。又如不動説作證故。
T1562_.29.0714b01: 謂如於不動説身作證。言不動解脱是應果
T1562_.29.0714b02: 性。經亦於時愛説身作證言。應時愛解脱亦
T1562_.29.0714b03: 是應果性。如契經説。若由如是諸行相状。能
T1562_.29.0714b04: 於時愛心解脱中。身已作證後於如是。諸行
T1562_.29.0714b05: 相状不能如理數數思惟。便退所證。乃至廣
T1562_.29.0714b06: 説。若謂由此説彼應是有漏。非由無漏諸行
T1562_.29.0714b07: 相状得阿羅漢。此於後時有數思惟有不思
T1562_.29.0714b08: 惟。不退及退可應正理。此亦不然依類説故。
T1562_.29.0714b09: 謂經不説。此即是彼但約種類。言於後時有
T1562_.29.0714b10: 數思惟不思惟等。此中意説學無學位。同以
T1562_.29.0714b11: 非常等行。觀色取蘊等境。如言應服先所服
T1562_.29.0714b12: 湯或過同故。謂以有漏諸行相状。證得時愛
T1562_.29.0714b13: 心解脱者。亦無於後以前行等數數思惟。非
T1562_.29.0714b14: 前所修現法樂住。加行即是後時現法樂住自
T1562_.29.0714b15: 體故。此所説非證有漏。由此不應作如是詰。
T1562_.29.0714b16: 但應觀察彼所退等。又彼所言時愛解脱。即
T1562_.29.0714b17: 是根本靜慮等持。其理不成。以契經説等持
T1562_.29.0714b18: 解脱性各別故。如契經言。爲先等持後解脱。
T1562_.29.0714b19: 爲先解脱後等持。乃至廣説。雖復有説現法
T1562_.29.0714b20: 樂住。即是時愛心解脱體。然不應理曾無説
T1562_.29.0714b21: 故。謂曾無經作如是説。時愛心解脱即現法
T1562_.29.0714b22: 樂住。但是童竪居自室言。若謂所言雖無經
T1562_.29.0714b23: 證。然有決定正理可依。謂此如彼説有退故。
T1562_.29.0714b24: 如説有退現法樂住。亦説有退時愛解脱。故
T1562_.29.0714b25: 知此彼名異義同。如是所説理趣非善。立所
T1562_.29.0714b26: 許等多過起故。謂我宗許於現法樂。若不動
T1562_.29.0714b27: 法唯有受用退。若時解脱亦有已得退。非不
T1562_.29.0714b28: 動法亦退自在。但餘事務無暇現前。雖暫不
T1562_.29.0714b29: 現前而不失自在。若異此者現法樂住。通以
T1562_.29.0714c01: 有漏無漏爲體。並由事務不現在前。是則皆
T1562_.29.0714c02: 應退失自在。後於自在既求證得。應有爲得
T1562_.29.0714c03: 未得退義。然佛遮此爲得未得。説退不退法
T1562_.29.0714c04: 二阿羅漢故。又聖教中唯以解脱爲珍貴故。
T1562_.29.0714c05: 此既無退應唯説有一阿羅漢。然經説餘餘
T1562_.29.0714c06: 處餘類退現法樂。及有説餘餘處餘類退時
T1562_.29.0714c07: 解脱。故知時解脱非現法樂住。由斯理趣應
T1562_.29.0714c08: 斥彼説。但是童竪居自室言。又彼應言退靜
T1562_.29.0714c09: 慮者。爲於諸欲有離無離。若言有離則於離
T1562_.29.0714c10: 欲無所退失。而言退失離生喜樂豈不相違。
T1562_.29.0714c11: 又喬底迦如何知已。六返退失深自厭患。便
T1562_.29.0714c12: 執利刀自刎而死。若言無離應起煩惱。不起
T1562_.29.0714c13: 煩惱寧退靜慮。若謂失治不失斷果。如何當
T1562_.29.0714c14: 釋鄔陀夷經。又道能持所得斷果。要證得道
T1562_.29.0714c15: 方證斷故離勝進位捨道非斷。誰當信此違
T1562_.29.0714c16: 正理言。又靜慮中定自在性。離諸靜慮無別
T1562_.29.0714c17: 可得。故煩惱起方有退義。或自在性有何差
T1562_.29.0714c18: 別。勿許別有定自在性。或自在性名何所
T1562_.29.0714c19: 目。若有別法名自在性有前説過。前過者
T1562_.29.0714c20: 何。謂不現前皆退自在。後求證得便違契經。
T1562_.29.0714c21: 若自在性都無別法。是則應無自在退理。便
T1562_.29.0714c22: 應無有退法種性。又如鈍根諸阿羅漢。世俗
T1562_.29.0714c23: 根本靜慮等持。要待時現前故名時解脱。何
T1562_.29.0714c24: 縁無漏獨不許然。無漏轉應待時方起。以彼
T1562_.29.0714c25: 最是未曾得故。即由有退阿羅漢果。故増*一
T1562_.29.0714c26: 經説二解脱。然彼所責。何故於此増*一經中
T1562_.29.0714c27: 再説應果。今詳再説正爲顯示。有退不退二
T1562_.29.0714c28: 種應果。然此中説時愛應起。不動應證別有
T1562_.29.0714c29: 所因。謂爲令知時愛解脱。恒時尊重加行所
T1562_.29.0715a01: 持。方免退失恐退失故。應數現前故説應起。
T1562_.29.0715a02: 不動解脱必無退理。但證得時名辦所作。故
T1562_.29.0715a03: 但於彼説應證言。又時解脱亦説應證。經説
T1562_.29.0715a04: 於中身作證故。又經多説惑滅爲應果。諸經
T1562_.29.0715a05: 皆言滅應作證故。然無處説阿羅漢果。名應
T1562_.29.0715a06: 起者以不遍故。又彼自問若時解脱非應果
T1562_.29.0715a07: 性。何故契經言時解脱應果。彼即自答。謂有
T1562_.29.0715a08: 應果根性鈍故。要待時故定方現前。若與彼
T1562_.29.0715a09: 相違名不時解脱。彼如是答其義不成。有學
T1562_.29.0715a10: 亦應如是説故。謂學亦有根鈍利別。待不待
T1562_.29.0715a11: 時定現前故。應得時解脱不時解脱名。然無
T1562_.29.0715a12: 此名故是僻執。若謂有學未解脱故。不立此
T1562_.29.0715a13: 名理則已成。時愛解脱是應果性。許未解脱
T1562_.29.0715a14: 者無解脱名故。由此彼釋喬底迦經言。喬底
T1562_.29.0715a15: 迦昔在學位。於時解脱極噉味故。又鈍根故
T1562_.29.0715a16: 數數退失。深自厭責執刀自害。由於身命無
T1562_.29.0715a17: 所戀惜。臨命終時得阿羅漢便般涅槃。故喬
T1562_.29.0715a18: 底迦亦非退失阿羅漢果。此與聖教都不相
T1562_.29.0715a19: 符。若在學位有時解脱。爲所味者理則應成。
T1562_.29.0715a20: 在有學位名時解脱。然無聖教説如是言。若
T1562_.29.0715a21: 有學時未解脱故。不可説爲時解脱者。既未
T1562_.29.0715a22: 解脱不應言彼學位。已得時解脱性爲所噉
T1562_.29.0715a23: 味。故彼釋此喬底迦經亦依僻執。然彼上座
T1562_.29.0715a24: 率自執言。時愛解脱以世俗道。暫伏煩惱令
T1562_.29.0715a25: 心離繋。暫時脱故名時解脱。此是現法樂住
T1562_.29.0715a26: 性故。有煩惱故建立愛名。此即是貪所染事
T1562_.29.0715a27: 義。不動解脱以無漏道。永斷煩惱令心離繋。
T1562_.29.0715a28: 相續轉故隨眠永盡。上座依止下劣意樂。極
T1562_.29.0715a29: 惡處置阿羅漢果。謂彼應果身相續中。幸有
T1562_.29.0715b01: 所餘不共功徳。不建立爲現法樂住。而立與
T1562_.29.0715b02: 學及諸異生。共有暫時離諸繋縛。貪所縁果
T1562_.29.0715b03: 法爲現法樂住誰復貴重。應果身中昔暫伏
T1562_.29.0715b04: 除煩惱方便。爲現法樂修令現前。由此善成
T1562_.29.0715b05: 未解脱者。決定未得時解脱性。又唯應果説
T1562_.29.0715b06: 有退故。謂契經説五因五縁。令時解脱阿羅
T1562_.29.0715b07: 漢果退失。時愛心解脱性。曾無聖教説。有學
T1562_.29.0715b08: 名時解脱。及説彼遇退失因縁退時解脱。
T1562_.29.0715b09: 故時解脱學者未有。或何不計彼有不動解
T1562_.29.0715b10: 脱。又彼所執極爲麁淺。謂聖教中解脱爲貴。
T1562_.29.0715b11: 諸有學者已遍見眞善。別聖教中不共勝功
T1562_.29.0715b12: 徳。寧爲世俗麁動善根。於能盡苦身起自殺
T1562_.29.0715b13: 加行。故此所執極不令善。有言唯厭煩惱現
T1562_.29.0715b14: 行。便於自身起殺加行。未斷有本執刀自殺。
T1562_.29.0715b15: 此釋經義極無深理。謂諸聖者極怖後有。煩
T1562_.29.0715b16: 惱能爲後有近因。聖既見彼猛利過失。於能
T1562_.29.0715b17: 棄惑違後有道。若一暫退不能現行。尚應粉
T1562_.29.0715b18: 身況頻退者。彼自知應果由此必還證。深見
T1562_.29.0715b19: 煩惱現行過失。欣先所退阿羅漢果。故自殺
T1562_.29.0715b20: 身取阿羅漢。諸有學者曾未證得應果妙樂。
T1562_.29.0715b21: 尚許厭怖煩惱現行。執刀自殺況阿羅漢過
T1562_.29.0715b22: 彼千倍。然唯退失阿羅漢果。有怖煩惱而自
T1562_.29.0715b23: 害義。自知死後惑不生故。本有學者自知命
T1562_.29.0715b24: 終。煩惱必行更招後有。増生死苦何容自殺。
T1562_.29.0715b25: 若如彼釋則喬底迦。應甚庸愚無端自殺。然
T1562_.29.0715b26: 魔於彼所殺身邊。求彼識者疑彼退已。住學
T1562_.29.0715b27: 位中而命終故。以魔方便。頌譏佛言
T1562_.29.0715b28:     云何人中尊 弟子越聖教
T1562_.29.0715b29:     住餘有學位 不得心命終
T1562_.29.0715c01: 非佛世尊諸聖弟子。皆至無學方致命終。如
T1562_.29.0715c02: 何天魔獨以彼聖學位捨命譏刺世尊。以喬
T1562_.29.0715c03: 底迦先證無學。後退住學而致命終。故彼天
T1562_.29.0715c04: 魔擧以譏佛理必應爾。由彼魔言。世尊弟子
T1562_.29.0715c05: 越聖教故。何謂聖教謂絶後有。此頌意言。云
T1562_.29.0715c06: 何佛子違越所得。絶後有界應般涅槃。而還
T1562_.29.0715c07: 退墮續後有位而致命終。故知喬底迦非唯
T1562_.29.0715c08: 退靜慮。又彼所引對法藏言。欲貪隨眠由三
T1562_.29.0715c09: 處起。一欲貪隨眠未斷遍知故。二順彼纒法正
T1562_.29.0715c10: 現在前故。三於彼正起非理作意故。此於退
T1562_.29.0715c11: 義亦不相違。約煩惱無間生煩惱説故。非唯
T1562_.29.0715c12: 從煩惱無間煩惱生。如是言義如先已説。
T1562_.29.0715c13: 起煩惱總有二種。一從非理作意。二從如理
T1562_.29.0715c14: 作意。此文且説從非理者故無有過。不應
T1562_.29.0715c15: 惑起皆以非理作意爲先。勿有無初失善無
T1562_.29.0715c16: 容生過。又煩惱起必有倶生非理作意。煩惱
T1562_.29.0715c17: 起位即可説爲隨眠未斷。此文不説諸煩惱
T1562_.29.0715c18: 起。必以貪等未斷爲先。是故此文非證彼義。
T1562_.29.0715c19: 又此所引對無記心現行。退宗不成違難。對
T1562_.29.0715c20: 染心品現行退宗。此約具因故亦無失。謂煩
T1562_.29.0715c21: 惱起若因縁具則有此三。然於三中隨有所
T1562_.29.0715c22: 闕亦有起義。如説成就十種法者生捺落迦。
T1562_.29.0715c23: 非於十中。隨成就一不得生彼。又如經説。三
T1562_.29.0715c24: 處現前能生多福。非唯有信無多福生。其例
T1562_.29.0715c25: 非一此中總集。煩惱生縁。言有此三非一切
T1562_.29.0715c26: 爾。此文意顯煩惱生時。或因力偏増。或境
T1562_.29.0715c27: 或加行。説由三處而起欲貪。若執要具三則
T1562_.29.0715c28: 言應不遍。謂縁自界可説具三。非縁餘法有
T1562_.29.0715c29: 具三理。故對法文不違退義。通彼教已彼立
T1562_.29.0716a01: 理言。若阿羅漢有令煩惱畢竟不起。治道已
T1562_.29.0716a02: 生是則不應退起煩惱。若阿羅漢此道未生。
T1562_.29.0716a03: 未能永拔煩惱種故應非漏盡。若非漏盡寧
T1562_.29.0716a04: 可説彼名阿羅漢。此非過失是所許故。謂我
T1562_.29.0716a05: 宗許先退法性。智力劣故雖已斷惑。而於諸
T1562_.29.0716a06: 惑未證不生。若爾何縁説名爲斷。此先已釋。
T1562_.29.0716a07: 謂與煩惱相違法生。斷諸繋得得離繋得説
T1562_.29.0716a08: 名爲斷。故言斷者由治道生。拔相續中如種
T1562_.29.0716a09: 惑得。非要令惑畢竟不生。智力劣者復可生
T1562_.29.0716a10: 故。然無應果非漏盡失。已得諸漏離繋得故。
T1562_.29.0716a11: 許諸惑斷猶有體。忘失治道退縁現前。煩
T1562_.29.0716a12: 惱復生違何正理。故彼經主所立理言。於無
T1562_.29.0716a13: 退中無能證用
T1562_.29.0716a14: *説一切有部順正理論*卷第六十八
T1562_.29.0716a15:
T1562_.29.0716a16:
T1562_.29.0716a17:
T1562_.29.0716a18: 阿毘達磨順正理論卷第六十九
T1562_.29.0716a19:   尊者衆賢造
T1562_.29.0716a20:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0716a21:   *辯賢聖品第六之十三
T1562_.29.0716a22: 如是已破經主所宗。有餘師言。如見斷惑所
T1562_.29.0716a23: 有解脱必無退理。是無漏道所得果故。有頂
T1562_.29.0716a24: 地繋修所斷惑。所有解脱亦無退理。彼説非
T1562_.29.0716a25: 理。道力異故前已説故。餘無漏道所得解脱
T1562_.29.0716a26: 見有退故。謂見修道力用各異。見道位中以
T1562_.29.0716a27: 一品道斷多品惑。修道位中多品道斷多品
T1562_.29.0716a28: 惑故。若謂此異由煩惱力。謂見斷惑依無事
T1562_.29.0716a29: 轉。修道所斷依有事故。此亦不然。以世俗道
T1562_.29.0716b01: 斷此煩惱亦多品故。或復但應以見斷惑。依
T1562_.29.0716b02: 無事故斷無退理。非無漏道所得果故。若
T1562_.29.0716b03: 謂異生斷無事惑亦有退故。證知諸聖見斷
T1562_.29.0716b04: 解脱無有退者。是無漏道所得果故。則不應
T1562_.29.0716b05: 言以無事故。雖多品惑一品道斷。故知由道
T1562_.29.0716b06: 力異義成。由此見修不應爲例。又前已説。前
T1562_.29.0716b07: 説者何。謂見斷生由審察力。修所斷惑由境
T1562_.29.0716b08: 力起。非諸聖者於所縁中。無片依希横興計
T1562_.29.0716b09: 度。故見所斷解脱無退。諸異生類猶未見眞。
T1562_.29.0716b10: 故於所縁容横計度。雖有已斷下八地中。見
T1562_.29.0716b11: 所斷惑亦容有退。聖已見眞於見所斷必無
T1562_.29.0716b12: 有退。然失念故於外境中。取妙等相便有染
T1562_.29.0716b13: 著。憎背高擧不了行轉。由此道理修斷解脱
T1562_.29.0716b14: 聖亦有退。故彼所言諸異生者。斷無事惑亦
T1562_.29.0716b15: 有退故。證知諸聖見斷解脱無有退者。是無
T1562_.29.0716b16: 漏道所得果故。理定不然。又餘無漏果亦見
T1562_.29.0716b17: 有退故。謂彼所宗必無。聖者煩惱斷果世道
T1562_.29.0716b18: 所得。以彼論言聖者惑斷。是世道果理不成
T1562_.29.0716b19: 故。鄔陀夷經説。有聖者先得有頂定。後生色
T1562_.29.0716b20: 界中離退上斷無生下義。彼宗不許聖以世
T1562_.29.0716b21: 道伏惑。不許聖起靜等行故。聖無觀有爲靜
T1562_.29.0716b22: 等故。非彼宗離見非常等。所有聖道能實斷
T1562_.29.0716b23: 惑。異生斷惑至聖位中。必無退理雙道鎭故。
T1562_.29.0716b24: 由此但依無漏道斷。經説先得滅受想定。後
T1562_.29.0716b25: 還退故生色界中是故極成。餘無漏道所得
T1562_.29.0716b26: 斷果亦有退義。故彼所言如見斷惑解脱無
T1562_.29.0716b27: 退。有頂修斷解脱亦爾。是無漏道所得果故。
T1562_.29.0716b28: 理定不然。上座此中亦作是説。定無阿羅漢
T1562_.29.0716b29: 退阿羅漢果。所以者何。由理教故。云何爲理。
T1562_.29.0716c01: 謂應果必無非理作意故。阿羅漢後心應生
T1562_.29.0716c02: 煩惱故。謂若應果安和位中。住等運相許退
T1562_.29.0716c03: 起惑。如何死時息不調順。諸根擾亂煩惱
T1562_.29.0716c04: 不生。若煩惱生應續後有。云何爲教。謂契
T1562_.29.0716c05: 經説。尊者戌拏即於佛前白言大徳。若有
T1562_.29.0716c06: 苾芻。諸漏已盡成阿羅漢。廣説乃至。能不
T1562_.29.0716c07: 忘失心解脱性。設有殊妙眼所識色來現在
T1562_.29.0716c08: 前。彼於所證心解脱中無勞防護。鬪戰喩
T1562_.29.0716c09: 經作如是説。諸聖弟子住無怖心。彼於爾時
T1562_.29.0716c10: 魔不能擾。藍薄迦經亦作是説。若漏已盡成
T1562_.29.0716c11: 阿羅漢。行住坐臥無不安隱。所以者何。魔
T1562_.29.0716c12: 不壞故。毒箭喩經亦作是説。佛告善宿。樂涅
T1562_.29.0716c13: 槃者所有非想非非想結。爾時皆得永斷遍
T1562_.29.0716c14: 知。如斷樹根截多羅頂。無遺餘故後更不生。
T1562_.29.0716c15: 諸辯退經咸作是説。若與弟子共相雜住。我
T1562_.29.0716c16: 説由斯便從先來所證。四種増上心所。現法
T1562_.29.0716c17: 樂住隨一有退。若由遠離獨處閑居。勇猛精
T1562_.29.0716c18: 勤無放逸住所得不動。心解脱身作證。我決
T1562_.29.0716c19: 定説無因縁從此退。又契經説。若有苾芻諸
T1562_.29.0716c20: 漏已盡成阿羅漢。我終不説彼阿羅漢應不
T1562_.29.0716c21: 放逸。所以者何。由彼具壽已不放逸。不復能
T1562_.29.0716c22: 爲放逸事故。敍彼上座所執如是。理且非理。
T1562_.29.0716c23: 非理作意前已説故。前説者何。謂前已言。不
T1562_.29.0716c24: 應惑起皆以非理作意爲先。論文且説從染
T1562_.29.0716c25: 生者。若諸染起必染爲先。則餘性心應無行
T1562_.29.0716c26: 義。又彼所立因義不成。與所立宗品類同故。
T1562_.29.0716c27: 謂染作意得非理名。彼所立因顯阿羅漢。無
T1562_.29.0716c28: 起染故不生煩惱。以無煩惱名阿羅漢。今欲
T1562_.29.0716c29: 推究阿羅漢心煩惱既無。有退生不。彼立宗
T1562_.29.0717a01: 曰必不退生。復立因言無起染故。既爾豈不
T1562_.29.0717a02: 是品類同。此不成因智者所判。又彼所説無
T1562_.29.0717a03: 非理言。爲無已生。爲無正起。如是二種倶
T1562_.29.0717a04: 不極成。或彼意言無惑種故。諸阿羅漢不退
T1562_.29.0717a05: 起惑前已廣答。種有無理故。一切種彼因有
T1562_.29.0717a06: 失。由此亦已遣無顛倒故。因顛倒與惑無別
T1562_.29.0717a07: 性故。後心起惑亦不成因。所以者何。以阿羅
T1562_.29.0717a08: 漢後心不是等無間縁。如何有能引餘心義。
T1562_.29.0717a09: 趣無餘依般涅槃故。背諸生死流轉事故。一
T1562_.29.0717a10: 向處中任運轉故。若於此位起煩惱者。應障
T1562_.29.0717a11: 諸蘊畢竟斷滅。故阿羅漢死有位中。決定無
T1562_.29.0717a12: 能退起煩惱。又住此位極順厭心。設於先時
T1562_.29.0717a13: 有煩惱者。得至此位尚斷無餘。如契經言。彼
T1562_.29.0717a14: 於現法多辯聖旨。或臨終時況彼先時已無
T1562_.29.0717a15: 煩惱。今有趣入無餘涅槃。作意現前寧方起
T1562_.29.0717a16: 惑。故無後心應起惑過。又言應果安和位
T1562_.29.0717a17: 中。住等運相許退起惑。亦不應理非所許故。
T1562_.29.0717a18: 謂我唯許安和位中。有順惑心方能起惑。若
T1562_.29.0717a19: 正堅信等運相心。能障惑生如何起惑。故彼
T1562_.29.0717a20: 所立遮有退理。不能證成。應果無退教亦非
T1562_.29.0717a21: 證。且戍拏經。於有退宗都無違損。依遮受
T1562_.29.0717a22: 欲説此經故。謂彼尊者獨處空閑。欻爾思惟
T1562_.29.0717a23: 我家巨富眷屬廣大應速歸家。坐受欲樂行
T1562_.29.0717a24: 施修福。佛知其念遣使命來。爲現神通記説
T1562_.29.0717a25: 教誡。令伏令悟得成應果。成應果已作是思
T1562_.29.0717a26: 惟。我今應時來見善逝。此意爲顯今蒙命來。
T1562_.29.0717a27: 勝於先時無邪思惟。作是念已復依異門。顯
T1562_.29.0717a28: 記自身與諸應果。有不受欲應果共相。白言
T1562_.29.0717a29: 大徳。若有苾芻。諸漏已盡成阿羅漢。彼於
T1562_.29.0717b01: 爾時住於六處心得解脱。謂住出離無害遠
T1562_.29.0717b02: 離愛盡取盡。及不忘失心解脱性。設有殊妙
T1562_.29.0717b03: 眼所識色來現在前。彼於所證心解脱中無
T1562_.29.0717b04: 勞防護。此意顯示一切應果。由對治力之所
T1562_.29.0717b05: 攝持。無處無容受諸欲境。是故設有妙境現
T1562_.29.0717b06: 前無勞護心。是此中義或彼尊者。依自説故
T1562_.29.0717b07: 不應爲證。非諸應果皆與戍拏根性等故。或
T1562_.29.0717b08: 此總依諸應果説。以彼自説差別言故。如彼
T1562_.29.0717b09: 自言。謂住出離無害遠離。乃至廣説。此顯
T1562_.29.0717b10: 若能住出離等。無勞防護。餘則不然。我宗亦
T1562_.29.0717b11: 言恒時尊重。修加行者便能不退。如是義意
T1562_.29.0717b12: 毒箭喩經。世尊於中分明顯示。我後至彼當
T1562_.29.0717b13: 廣分別。鬪戰喩經亦不成證。此依遮止怖後
T1562_.29.0717b14: 有説。如餘處説此亦爾故。謂此經言魔不能
T1562_.29.0717b15: 擾。非此經意説煩惱魔。但説欲天大自在主。
T1562_.29.0717b16: 以此經後作如是言。爾時彼魔忽然不現。此
T1562_.29.0717b17: 中意顯若般涅槃魔。則無能求其心識謂佛
T1562_.29.0717b18: 弟子正捨命時。多有魔來求其生識。勿彼神
T1562_.29.0717b19: 識越我境界。如於餘處亦遮應果怖畏後有。
T1562_.29.0717b20: 如契經言
T1562_.29.0717b21:     已拔愛根 無愁何怖
T1562_.29.0717b22: 又餘經説
T1562_.29.0717b23:     如樹根未拔 苗斫斫還生
T1562_.29.0717b24:     未拔愛隨眠 苦滅滅還起
T1562_.29.0717b25: 又契經説
T1562_.29.0717b26:     若已見聖諦 令諸有路絶
T1562_.29.0717b27:     生死本既滅 更不招後有
T1562_.29.0717b28: 又一切處讃應果言。捨諸重擔盡諸有結。所
T1562_.29.0717b29: 以名爲盡。有結者。謂結招有名爲有結。諸阿
T1562_.29.0717c01: 羅漢於有結中。心善解脱故名爲盡。是故非
T1562_.29.0717c02: 彼所引契經。能遮我宗應果退義。由此已釋
T1562_.29.0717c03: 藍薄迦經。彼皆自知不受後有。雖亦有怖退
T1562_.29.0717c04: 現法樂。而於威儀無不安隱。故諸應果法有
T1562_.29.0717c05: 智生。能自了知不受後有。觀別意説。毒箭喩
T1562_.29.0717c06: 經故亦不能遮有退義。若阿羅漢於三界結。
T1562_.29.0717c07: 一切皆得永斷遍知。如斷樹根截多羅頂。無
T1562_.29.0717c08: 遺餘故後更不生。如何此中偏説非想。故知
T1562_.29.0717c09: 此説定觀別意。今當辯此起説所因。謂此經
T1562_.29.0717c10:
T1562_.29.0717c11: 佛告善宿。樂世財者若住現前爲説如斯相。
T1562_.29.0717c12: 應言論彼心便住所説義中。亦能於中造隨
T1562_.29.0717c13: 法行。廣説乃至。引喩況己。具壽善宿。白世
T1562_.29.0717c14: 尊言。此補特伽羅於村邑等處。爲欲貪結繋
T1562_.29.0717c15: 縛其心。廣説乃至。爲説不動相應言論。不
T1562_.29.0717c16: 樂聽受如是廣説。樂不動者。於無所有處相
T1562_.29.0717c17: 應言論。不樂聽受。樂無所有處者。於非想非
T1562_.29.0717c18: 非想處。相應言論不樂聽受。樂非想處者。
T1562_.29.0717c19: 於般涅槃相應言論不樂聽受。樂涅槃者。亦
T1562_.29.0717c20: 於非想非非想處。相應言論不樂聽受。經中
T1562_.29.0717c21: 如是次第廣説。非我於此作如是言。諸阿羅
T1562_.29.0717c22: 漢樂聞非想非非想處相應言論。心住其中
T1562_.29.0717c23: 隨法行。由此於彼隨趣樂著。如何引此證
T1562_.29.0717c24: 阿羅漢。不於非想非非想處。爲欲貪結繋縛
T1562_.29.0717c25: 其心。是故世尊爲遮應果。貪彼生故説二喩
T1562_.29.0717c26: 言。我等所宗亦許此理。何容引此遮應果退。
T1562_.29.0717c27: 此必應遮阿羅漢果。造招非想後有行結。由
T1562_.29.0717c28: 此中説彼善男子。若得正解心善解脱。於所
T1562_.29.0717c29: 匪宜色等六處。眼見等已不隨繋住。廣説乃
T1562_.29.0718a01: 至。於彼境中不由尋思。隨觀而住不爲貪結。
T1562_.29.0718a02: 隨壞其心集感後生惡不善法。乃至不集後
T1562_.29.0718a03: 生老死。於自如是能如實知。今詳此中所説
T1562_.29.0718a04: 意者。顯諸應果能如實知。於後有資糧我終
T1562_.29.0718a05: 不積集。然可説佛於此經中。依毒箭喩顯有
T1562_.29.0718a06: 退理。謂佛於此説如是言。如有良醫善拔毒
T1562_.29.0718a07: 箭。先觀毒箭入之淺深。次設方宜拔之令出。
T1562_.29.0718a08: 後傅妙藥令毒無餘。方告彼言咄哉善士。我
T1562_.29.0718a09: 已爲汝拔除毒箭。令汝身内毒勢無餘。汝宜
T1562_.29.0718a10: 從今謹愼所忌。食所宜食時淨其瘡。若食匪
T1562_.29.0718a11: 宜瘡必潰漏。乃至善宿於意云何。彼蒙良醫
T1562_.29.0718a12: 拔箭除毒。若愼所忌唯食所宜。時淨其瘡豈
T1562_.29.0718a13: 不定得。無病安樂氣力増盛。由如是喩顯佛
T1562_.29.0718a14: 良醫。拔所化生後有毒箭。令引彼結亦盡無
T1562_.29.0718a15: 餘。若於匪宜色等六處。眼見等已隨繋而住。
T1562_.29.0718a16: 廣説乃至。於彼境中由起尋思隨觀而住。煩
T1562_.29.0718a17: 惱潰漏因此而生。若不許然心解脱者。有何
T1562_.29.0718a18: 過起與潰漏同。又此經中佛自合喩言。若一
T1562_.29.0718a19: 類能正了知。依是病癰毒箭苦本。便住依盡
T1562_.29.0718a20: 無上無依。心解脱中斯有是處。住已於彼依
T1562_.29.0718a21: 順取法。身取心執無有是處。此經於後*辯
T1562_.29.0718a22: 此義言。依即是身苦所依故。順取即是能益
T1562_.29.0718a23: 取法。以是諸惑所依執故。此中有言依即順
T1562_.29.0718a24: 取。如實義者依順取異。謂如次第身匪宜境。
T1562_.29.0718a25: 言身取者。謂眼等根取匪宜境。言心執者。謂
T1562_.29.0718a26: 眼等識執匪宜境。樂涅槃者多住涅槃心解
T1562_.29.0718a27: 脱故。於依順取身取心執無有是處。今詳此
T1562_.29.0718a28: 中略意趣者。謂諸應果若多安住。出離等六
T1562_.29.0718a29: 心解脱中。於六匪宜不隨繋住。如愼所忌煩
T1562_.29.0718b01: 惱不生。若不多住出離等六。於六匪宜便隨
T1562_.29.0718b02: 繋住。後生毒箭雖已永拔。然於眼等煩惱漏
T1562_.29.0718b03: 生。如犯匪宜瘡中潰漏。如是上座引此契經。
T1562_.29.0718b04: 但害自宗豈違他義。又彼所説諸*辯退經。皆
T1562_.29.0718b05: 唯説退増上心所。不言解脱此亦不然。餘契
T1562_.29.0718b06: 經中説時解脱阿羅漢。退由五因縁。不言彼
T1562_.29.0718b07: 退失増上心所。故喬底迦經亦説退失。時解
T1562_.29.0718b08: 脱性阿羅漢果。遮彼僻執如前應知。炭喩經
T1562_.29.0718b09: 中亦説有退阿羅漢果。如後辯成。鄔陀夷經
T1562_.29.0718b10: 亦説有退無漏道果。毒箭喩經亦説有退如
T1562_.29.0718b11: 前已辯。彼所引經唯據勝品阿羅漢説。故不
T1562_.29.0718b12: 成證。有釋此經。佛依自説言。與弟子相雜住
T1562_.29.0718b13: 故。不放逸經前對經主。已具決擇故亦非證。
T1562_.29.0718b14: 是故上座立無退失阿羅漢果。理教並無。分
T1562_.29.0718b15: 別論師作如是説。一切聖道皆無有退。故所
T1562_.29.0718b16: 斷惑畢竟不生。云何知然。由教理故。教謂經
T1562_.29.0718b17: 説告迦葉波。若有如是衆多善法。我説彼善
T1562_.29.0718b18: 法無住況有退。諸阿羅漢既有如是。衆多善
T1562_.29.0718b19: 法故無有退。又契經言如是應果。永離垢永
T1562_.29.0718b20: 究竟。無明爲因生諸染著。明爲因故離諸染
T1562_.29.0718b21: 著。諸阿羅漢皆無過罪。唯盡故不造新離染
T1562_.29.0718b22: 無貪。已焚有種不復生長諸有萌芽。如燒油
T1562_.29.0718b23: 盡燈便永滅是謂爲教。復立理言。非種被燒
T1562_.29.0718b24: 有生*芽理。如是一切多同前破。少有異者
T1562_.29.0718b25: 今別遮遣。且彼初教爲證不成。學位便應許
T1562_.29.0718b26: 有退故。非有學位有多善法與無學同。有學
T1562_.29.0718b27: 位中有成不善如異生故。必觀別意經作是
T1562_.29.0718b28: 説。餘經説應果有退不退故。若謂説退別約
T1562_.29.0718b29: 世俗。亦應據別説無退言。謂餘經中説退無
T1562_.29.0718c01: 別。而許約別説退非餘。此無退言雖無差別。
T1562_.29.0718c02: 理亦應許據別爲言。然此經中所説義者。世
T1562_.29.0718c03: 尊爲讃於善法中。尊重恒修所獲勝利。或意
T1562_.29.0718c04: 爲顯正修善時。無住無退非謂恒爾。或非應
T1562_.29.0718c05: 果善法皆同。慧解脱等有差別故。此中唯據
T1562_.29.0718c06: 成就衆多勝善法者説。無有退翻此有退理
T1562_.29.0718c07: 在不疑。永離垢等如先已釋。先釋者何。依續
T1562_.29.0718c08: 後生煩惱垢等。密説無過准此應釋。盡故等
T1562_.29.0718c09: 言無明爲因。生染著等如前無種。應無退釋
T1562_.29.0718c10: 彼所立理墮非理失。許後有*芽必不生故。唯
T1562_.29.0718c11: 立喩説理不成故。或應詰問分別論師。汝許
T1562_.29.0718c12: 以何燒諸煩惱。彼定應答以智火燒。應復難
T1562_.29.0718c13: 言此不應理。智應依煩惱如火依薪故。然不
T1562_.29.0718c14: 應説無漏智生。以諸煩惱爲所依附。又惑盡
T1562_.29.0718c15: 位智亦應亡。如薪盡時火隨滅故。又如薪盡
T1562_.29.0718c16: 必有餘灰。阿羅漢身中應有餘惑故。若謂法
T1562_.29.0718c17: 喩不可全同。勿畢竟無同法喩故。既爾何故
T1562_.29.0718c18: 不如是取。惑無燒理但少如燒故不應言法
T1562_.29.0718c19: 全同喩。若爾如何説斷惑。如燒薪如不更生
T1562_.29.0718c20: *芽不生後有故。由此於退無能遮理。正理
T1562_.29.0718c21: 論者作如是言。修道斷惑容有退者。此中教
T1562_.29.0718c22: 理上論文中。因破他宗多分已説。今爲成立
T1562_.29.0718c23: 自所許宗。當復顯示前未説者。謂從應果亦
T1562_.29.0718c24: 有退義炭喩經中分明説故。如説多聞諸聖
T1562_.29.0718c25: 弟子。若行若住有處有時。失念故生惡不善
T1562_.29.0718c26: 覺。引生貪欲或瞋或癡。如是多聞諸聖弟
T1562_.29.0718c27: 子。遲失正念速復還能令所退起盡沒滅離。
T1562_.29.0718c28: 以何爲證知。此多聞諸聖弟子是阿羅漢。何
T1562_.29.0718c29: 勞徴問。由此經言。彼聖弟子。心於長夜隨順
T1562_.29.0719a01: 遠離等。如餘經説。故謂此經内作如是説。如
T1562_.29.0719a02: 是多聞諸聖弟子。若行若住或王或親來至
T1562_.29.0719a03: 其前。請受財位。廣説乃至。由此多聞諸聖
T1562_.29.0719a04: 弟子。心於長夜隨順遠離。趣向遠離臨入遠
T1562_.29.0719a05: 離。隨順出離趣向出離。臨入出離隨順涅槃。
T1562_.29.0719a06: 趣向涅槃臨入涅槃。欣樂寂靜欣樂遠離及
T1562_.29.0719a07: 出離故。我説彼遍於一切順漏法。已能永吐
T1562_.29.0719a08: 已得清涼。又此經中先作是説。彼觀諸欲如
T1562_.29.0719a09: 一分炭。由此觀故於諸欲中。欲欲欲貪欲親
T1562_.29.0719a10: 欲愛。欲阿頼耶欲尼延底。欲耽著等不染其
T1562_.29.0719a11: 心。餘契經中説阿羅漢。具八力等與此經同。
T1562_.29.0719a12: 謂餘經言告舍利子。諸阿羅漢有八種力。何
T1562_.29.0719a13: 等爲八。謂阿羅漢諸漏已盡。其心長夜隨順
T1562_.29.0719a14: 遠離。趣向遠離。乃至廣説。又彼經中亦作是
T1562_.29.0719a15: 説。彼觀諸欲如一分炭。廣説乃至。皆如此經。
T1562_.29.0719a16: 復作是言。彼已修習已善修習。念住正斷神
T1562_.29.0719a17: 足根力覺支道支。戌拏經中説阿羅漢。安住
T1562_.29.0719a18: 出離無害遠離。愛盡取盡及不忘失心解脱
T1562_.29.0719a19: 性。毒箭喩經亦作是説
T1562_.29.0719a20: 佛告善宿。樂涅槃者。所有非想非非想結。爾
T1562_.29.0719a21: 時皆得永斷遍知。由此證知此經所説。諸聖
T1562_.29.0719a22: 弟子是阿羅漢。其義決定不應生疑。經主此
T1562_.29.0719a23: 中作如是説。實後所説是阿羅漢。然彼乃至
T1562_.29.0719a24: 於行住時。未善通達容有此事。謂有學者於
T1562_.29.0719a25: 行住時。由失念故容起煩惱。後成無學則無
T1562_.29.0719a26: 起義。前依學位故説無失。詳經主意。謂此經
T1562_.29.0719a27: 中先説學位後説無學。今應審察決定可依。
T1562_.29.0719a28: 爲世尊言。爲經主意。然此經内無少依希可
T1562_.29.0719a29: 引證成。前依學位後文方據無學位説。謂此
T1562_.29.0719b01: 經中先説弟子。由觀諸欲如一分炭。已令欲
T1562_.29.0719b02: 等不染其心。次説有時失念起惑。次復説彼
T1562_.29.0719b03: 速還得離。於後即説彼行住時。王等來請不
T1562_.29.0719b04: 受財位。由彼長夜順遠離等。乃至説彼於順
T1562_.29.0719b05: 漏法。已能永吐已得清涼。此經始終都不見
T1562_.29.0719b06: 佛。爲説異法亦不見説。彼修異行別有所證。
T1562_.29.0719b07: 以何證知彼聖弟子。先住學位後成無學。
T1562_.29.0719b08: 詳此經本爲遮止。如經主等此妄計度。是故
T1562_.29.0719b09: 先説諸聖弟子。由觀諸欲如一分炭。能令欲
T1562_.29.0719b10: 等不染其心。此即顯成已證應果。次復説彼
T1562_.29.0719b11: 失念起惑。即已顯成應果有退。由如是理知
T1562_.29.0719b12: 此經中。初後二文皆説無學。又彼所説然彼
T1562_.29.0719b13: 乃至。於行住時未善通達容有此事。理亦不
T1562_.29.0719b14: 然。由此經中説彼弟子。若行若住隨覺通達。
T1562_.29.0719b15: 有時忘失起煩惱故。若謂不説善通達言。此
T1562_.29.0719b16: 亦不然。義已説故謂此經説。彼聖弟子若行
T1562_.29.0719b17: 若住。隨覺通達有時忘失。同諸世間心起貪
T1562_.29.0719b18: 憂。惡不善法豈不已説。善通達言。若通達言。
T1562_.29.0719b19: 顯善通達如何善通達。容更起煩惱此責不
T1562_.29.0719b20: 然。前已説故。謂失念故起諸煩惱。即爾即應
T1562_.29.0719b21: 未善通達。不爾無忘失。唯世尊有故。若爾何
T1562_.29.0719b22: 故契經中言。具壽舍利子成六恒住法。應知
T1562_.29.0719b23: 此經説意有二。謂顯一切阿羅漢果。非皆具
T1562_.29.0719b24: 成六恒住法。或顯一切雖皆具成。而非皆能
T1562_.29.0719b25: 現前安住。若異此者。世尊不應以此爲門。顯
T1562_.29.0719b26: 彼殊勝非苾芻衆。知舍利子聲聞衆中。智慧
T1562_.29.0719b27: 第一是大法將。能轉法輪而不信知是阿羅
T1562_.29.0719b28: 漢。須薄伽梵以諸應果。共有功徳讃述勸知。
T1562_.29.0719b29: 又契經中説阿羅漢。不時解脱世間希有。又
T1562_.29.0719c01: 説若有補特伽羅。成六恒住世甚希有。由此
T1562_.29.0719c02: 證知非阿羅漢。於匪宜境見聞等時。一切皆
T1562_.29.0719c03: 能心安住捨。及能恒住正念正知。故諸應果
T1562_.29.0719c04: 有忘失念。由是彼説此中無有善通達言。故
T1562_.29.0719c05: 知前文説有學位不應正理。又若必爾有
T1562_.29.0719c06: 過失。謂契經説我生已盡。不言善盡應是有
T1562_.29.0719c07: 學。又契經説已見聖諦。不言善見應是異生。
T1562_.29.0719c08: 又契經言令有路絶。不言善絶應非應果。此
T1562_.29.0719c09: 等既不爾知彼説不然。故通達言義必有善
T1562_.29.0719c10: 有餘。於此復確執言。此炭喩經定説學位。云
T1562_.29.0719c11: 何知然義爲依故。依何等義。謂有學者許有
T1562_.29.0719c12: 煩惱非無學故。無學已斷諸顛倒故。惑種無
T1562_.29.0719c13: 故必無退理。又是聖道果所攝故。如見斷惑
T1562_.29.0719c14: 斷無退理。詳彼具壽以自所執邪義爲依。都
T1562_.29.0719c15: 不欲依善逝所説契經正義。如何汝等久匿
T1562_.29.0719c16: 己情恒矯説言。我依經説不以對法正理爲
T1562_.29.0719c17: 依。以對法宗有越經故。今乃顯露不顧經文。
T1562_.29.0719c18: 隨己妄情横立義理。學正理者作如是言。以
T1562_.29.0719c19: 義爲依知説學位。豈不雖許以義爲依。而稱
T1562_.29.0719c20: 世尊爲我師者。所立義理不應違經。若與經
T1562_.29.0719c21: 違便非正理。若非正理爲證不成。如何輒言
T1562_.29.0719c22: 義爲依故。所言有學許有煩惱。於無學退何
T1562_.29.0719c23: 所相違。然此經中不説有學。唯説無學前已
T1562_.29.0719c24: 辯成。故知應果有失念退。經主所説義最可
T1562_.29.0719c25: 依。非汝隨情妄所執義。若唯有學有煩惱故。
T1562_.29.0719c26: 煩惱可生非無學者。世尊何故不差別説。令
T1562_.29.0719c27: 所化生起無謬智。知失念退學位非餘。非佛
T1562_.29.0719c28: 世尊已超衆過。作迷謬説令衆生疑。雖此經
T1562_.29.0719c29: 中無差別説。准餘知此説無學位。故彼所説
T1562_.29.0720a01: 是自室言。又彼所言無學已斷。諸顛倒等證
T1562_.29.0720a02: 無退因。如前已遮故無證用。由此無學有起
T1562_.29.0720a03: 惑退。其理極成不可傾動。上座於此復謬釋
T1562_.29.0720a04: 言。此炭喩經説不還位。以有學位惑垢未除。
T1562_.29.0720a05: 容有遇縁失念起惑。非諸無學有起惑理世
T1562_.29.0720a06: 尊雖説。彼於一切諸順漏法。已能永吐已得
T1562_.29.0720a07: 清涼。而由但言於諸順漏不言於漏。故説無
T1562_.29.0720a08: 失此不成釋。所以者何。諸漏亦名順漏法故。
T1562_.29.0720a09: 謂順漏法攝有漏盡。理不應言不攝諸漏。許
T1562_.29.0720a10: 此聖弟子於一切有漏。已能永吐已得清涼。
T1562_.29.0720a11: 而言未成阿羅漢果。曾未聞此悟教理言。
T1562_.29.0720a12: 應許漏非順漏法。則與自執教理相違。又彼
T1562_.29.0720a13: 云何許不還者。於有頂地諸順漏法。已能永
T1562_.29.0720a14: 吐已得清涼。若此地中諸漏未斷。定於此地
T1562_.29.0720a15: 諸順漏法未得離繋。許於此法未得離繋。而
T1562_.29.0720a16: 言於此已能永吐已得清涼。如是所言顯慧
T1562_.29.0720a17: 奇特。漏順漏法倶時斷故。既説於順漏已吐
T1562_.29.0720a18: 已清涼。則證知彼已盡諸漏。故無容釋此説
T1562_.29.0720a19: 不還。又彼所言此經雖説其心長夜順遠離
T1562_.29.0720a20: 等。餘經説此名應果力。而要具八方得名爲。
T1562_.29.0720a21: 阿羅漢力是故無過。以何爲證知要具八。名
T1562_.29.0720a22: 應果力一一不然。此中都無教理爲證。但率
T1562_.29.0720a23: 自意莊飾言詞。又彼如何許總具八方得名
T1562_.29.0720a24: 力。一一不然非彼所宗。諸阿羅漢許八種力
T1562_.29.0720a25: 倶時現行。故不應言總方成力。又非應果此
T1562_.29.0720a26: 一一法現在前時。爲諸煩惱之所摧伏闕於
T1562_.29.0720a27: 力義。如何可計一一非力。故彼所説定不
T1562_.29.0720a28: 應理。又設許總方得名力。而擧一一亦摽應
T1562_.29.0720a29: 果。如戍拏經説。阿羅漢唯住遠離無害。出
T1562_.29.0720b01: 離愛盡取盡及不忘失心解脱性。毒箭喩經
T1562_.29.0720b02: 但作是説。樂涅槃者永斷非想非非想結。豈
T1562_.29.0720b03: 擧不遍便非應果。我今觀彼諸所發言。但爲
T1562_.29.0720b04: 令他知己能語。如是且擧炭喩契經。證有應
T1562_.29.0720b05: 果退應果性。又説應果有二種故。如説有二
T1562_.29.0720b06: 阿羅漢果。一者退法二者不退。若謂唯退現
T1562_.29.0720b07: 法樂住。理必不然。由此經中説有二種阿羅
T1562_.29.0720b08: 漢故。若唯説退現法樂者。應唯有一退法應
T1562_.29.0720b09: 果。一切皆有現行退故。如契經説。我説由斯
T1562_.29.0720b10: 所證四種増上心所。現法樂住隨一有退所
T1562_.29.0720b11: 得。不動心解脱身作證。我決定説無因縁從
T1562_.29.0720b12: 此退。若謂唯約退定自在。諸契經中説爲退
T1562_.29.0720b13: 法。非諸應果皆有此退。謂於靜慮現在前中。
T1562_.29.0720b14: 可退自在名爲退法。若餘事務無暇現前。暫
T1562_.29.0720b15: 不現前不失自在。雖有受用退而名不退法。
T1562_.29.0720b16: 是故應果有二義成。此救不然。以契經説阿
T1562_.29.0720b17: 羅漢果有二種故。又前已説於諸靜慮。退自
T1562_.29.0720b18: 在者於諸欲中。若捨遠離應起煩惱。若不捨
T1562_.29.0720b19: 者既於離欲無所退失。而言退失離生喜樂
T1562_.29.0720b20: 豈不相違。故於靜慮退失自在。理必應有煩
T1562_.29.0720b21: 惱現前。若阿羅漢無起煩惱。則應無有失自
T1562_.29.0720b22: 在定。便應一切阿羅漢果。唯有一種謂不退
T1562_.29.0720b23: 法。若時解脱是應果性。則二應果體不相雜。
T1562_.29.0720b24: 是故我説經説應果。有二種故有退理成。又
T1562_.29.0720b25: 説知所斷不生方便故。如契經説。我如良醫
T1562_.29.0720b26: 如實了知所治斷法。定有於後不生方便。由
T1562_.29.0720b27: 此准知所斷煩惱有更生理。故約善知能令
T1562_.29.0720b28: 所斷不生方便。自讃善巧我如良醫。若諸
T1562_.29.0720b29: 世間病愈無發則不應讃。唯此良醫善知病
T1562_.29.0720c01: 愈不生方便。故知斷惑有可退生。若謂此經
T1562_.29.0720c02: 約異生説。不爾彼説有覺支故。謂説我有内
T1562_.29.0720c03: 念覺支如實知有。乃至廣説。故知決定不説
T1562_.29.0720c04: 異生。又説應果有二智故。如説阿羅漢有盡
T1562_.29.0720c05: 無生智。若諸斷盡皆永不生。是則唐勞立無
T1562_.29.0720c06: 生智。若謂爲別異生所斷。顯阿羅漢安隱第
T1562_.29.0720c07: 一。故依大益立無生智。此不應理。唯盡智生
T1562_.29.0720c08: 汝宗許已成第一安隱故。又阿羅漢皆自了
T1562_.29.0720c09: 知。我生已盡梵行已立。所作已辦不受後
T1562_.29.0720c10: 有。如是安隱豈非第一。以諸異生雖得有頂
T1562_.29.0720c11: 三摩鉢底。而有退墮乃至當生惡趣中故。唯
T1562_.29.0720c12: 盡智起已能自知。我都無後生更無少所作。
T1562_.29.0720c13: 顯阿羅漢得第一安隱其義已成。何藉無生
T1562_.29.0720c14: 智。雖此第一安隱已成。而諸應果更起無生
T1562_.29.0720c15: 智世尊具説盡無生智言。由此定知有阿羅
T1562_.29.0720c16: 漢。煩惱已斷恐後更生。方便勤求永不生智。
T1562_.29.0720c17: 故立無生智有大益理成。由此證知應果有
T1562_.29.0720c18: 退
T1562_.29.0720c19: *説一切有部順正理論*卷第六十九
T1562_.29.0720c20:
T1562_.29.0720c21:
T1562_.29.0720c22:
T1562_.29.0720c23: 阿毘達磨順正理論卷第七十
T1562_.29.0720c24:   尊者衆賢造
T1562_.29.0720c25:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0720c26:   *辯賢聖品第六之十四
T1562_.29.0720c27: 復以何縁諸阿羅漢等。離有頂染同不受後
T1562_.29.0720c28: 生。然於其中有於煩惱證不生法。而非一切。
T1562_.29.0720c29: 有説由根有差別故。此釋非理。以契經説退
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