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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_.29.0716a01: 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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