SAT DB

T1563_.29.0908a01:     纒無慚愧眠惛掉見修斷
T1563_.29.0908a02:     餘及煩惱垢自在故唯修
T1563_.29.0908a03: 論曰。且十纒中無慚無愧。通與一切不善心
T1563_.29.0908a04: 倶。眠欲界中通與一切意識倶起。惛沈掉擧
T1563_.29.0908a05: 通與一切染汚心倶。故五皆通見修所斷。餘
T1563_.29.0908a06: 嫉慳悔忿覆并垢。自在起故。唯修所斷。唯與
T1563_.29.0908a07: 脩斷他力無明。共相應故。名自在起。與自在
T1563_.29.0908a08: 起纒垢相應所有無明。唯修斷故。此諸纒垢
T1563_.29.0908a09: 誰通何性。頌曰
T1563_.29.0908a10:     欲三二餘惡上界皆無記
T1563_.29.0908a11: 論曰。欲界所繋眠惛掉三。皆通不善無記二
T1563_.29.0908a12: 性。所餘一切皆唯不善。即欲界繋七纒六垢。
T1563_.29.0908a13: 上二界中隨應所有。一切唯是無記性攝。即
T1563_.29.0908a14: 諂誑憍惛沈掉擧。此諸纒垢誰何界繋。頌
T1563_.29.0908a15: 曰
T1563_.29.0908a16:     諂誑欲初定三三界餘欲
T1563_.29.0908a17: 論曰。諂誑唯在欲界初定。寧知梵世有諂誑
T1563_.29.0908a18: 耶。以大梵王匿己情事。現相誑惑。馬勝苾
T1563_.29.0908a19: 芻。傳聞此唯異生所起。非諸聖者亦可現前。
T1563_.29.0908a20: 惛掉憍三通三界繋。所餘一切皆唯在欲。謂
T1563_.29.0908a21: 十六中五如前辯。所餘十一唯欲界繋。所説
T1563_.29.0908a22: 隨眠及隨煩惱。於中有幾唯依意地。有幾通
T1563_.29.0908a23: 依六識地起。頌曰
T1563_.29.0908a24:     見所斷慢眠自在隨煩惱
T1563_.29.0908a25:     皆唯意地起餘通依六識
T1563_.29.0908a26: 論曰。一切見斷修斷慢眠。隨煩惱中自在起
T1563_.29.0908a27: 者。如是三種皆依意識。依五識身無容起故。
T1563_.29.0908a28: 所餘一切通依六識。謂修所斷貪瞋無明。及
T1563_.29.0908a29: 彼相應諸隨煩惱。即無慚愧惛掉及餘大煩
T1563_.29.0908b01: 惱地法所攝隨煩惱。即是放逸懈怠不信。依
T1563_.29.0908b02: 六識身皆容起故。理應通説諸隨煩惱。今
T1563_.29.0908b03: 此且依麁顯者説。復應思擇。如先所辯。樂
T1563_.29.0908b04: 等五受根對。今此中所辯一切煩惱隨煩惱
T1563_.29.0908b05: 何煩惱等何根相應。於此先應辯諸煩惱。頌
T1563_.29.0908b06: 曰
T1563_.29.0908b07:     欲界諸煩惱貪喜樂相應
T1563_.29.0908b08:     瞋憂苦癡遍邪見憂及喜
T1563_.29.0908b09:     疑憂餘五喜一切捨相應
T1563_.29.0908b10:     上地皆隨應遍自識諸受
T1563_.29.0908b11: 論曰。欲界所繋諸煩惱中。貪喜樂相應。以歡
T1563_.29.0908b12: 行轉遍六識故。瞋憂苦相應。以慼行轉遍六
T1563_.29.0908b13: 識故。無明遍與前四相應。歡慼行轉遍六識
T1563_.29.0908b14: 故。與餘煩惱遍相應故。邪見通與憂喜相應。
T1563_.29.0908b15: 歡慼行轉唯意地故。如次先造罪福業故。疑
T1563_.29.0908b16: 憂相應。以慼行轉唯意地故。懷猶豫者。求決
T1563_.29.0908b17: 定知心愁慼故。餘四見慢與喜相應。以歡行
T1563_.29.0908b18: 轉唯意地故。通説皆與捨受相應。以説捨受
T1563_.29.0908b19: 癡隨増故。癡與諸惑遍相應故。煩惱相續至
T1563_.29.0908b20: 究竟時。取境奢緩起處中欲。漸漸衰微相續
T1563_.29.0908b21: 便斷。爾時煩惱與捨相順。是故皆與捨受相
T1563_.29.0908b22: 應。豈不捨根非歡非慼。如何歡慼煩惱相應。
T1563_.29.0908b23: 如處中人倶無違故。欲界既爾。上地云何。皆
T1563_.29.0908b24: 隨所應遍與自地自識倶起。諸受相應謂若
T1563_.29.0908b25: 地中具有四識。彼一一識所起煩惱。各遍自
T1563_.29.0908b26: 識。諸受相應。若諸地中。唯有意識即彼意
T1563_.29.0908b27: 識所起煩惱。遍與意識。諸受相應上諸地中。
T1563_.29.0908b28: 識有多少謂初靜慮。具四餘一受有多少。謂
T1563_.29.0908b29: 初二三四等如次。具喜樂捨喜捨樂捨。唯
T1563_.29.0908c01: 捨應知。隨諸地中所有煩惱。如應與彼識受
T1563_.29.0908c02: 相應。何縁二疑倶不決定。而上得與喜樂相
T1563_.29.0908c03: 應。非欲界疑喜受倶起。以諸煩惱在離欲
T1563_.29.0908c04: 地。雖不決定亦不憂慼。雖懷疑網無癡情
T1563_.29.0908c05: 怡。如在人間求得所愛。雖多勞倦而生樂想。
T1563_.29.0908c06: 有説色界雖復懷疑。而於疑中生善品想。故
T1563_.29.0908c07: 彼得與喜樂相應
T1563_.29.0908c08: ＊説一切有部顯宗論卷第二十七
T1563_.29.0908c09:
T1563_.29.0908c10:
T1563_.29.0908c11:
T1563_.29.0908c12: 阿毘達磨藏顯宗論卷第二十八
T1563_.29.0908c13:   尊者衆賢造
T1563_.29.0908c14: 　＊三藏法師玄奘奉　　詔譯　
T1563_.29.0908c15:   辯隨眠品第六之四
T1563_.29.0908c16: 已辯煩惱諸受相應。今次復應辯隨煩惱。頌
T1563_.29.0908c17: 曰
T1563_.29.0908c18:     諸隨煩惱中嫉悔忿及惱
T1563_.29.0908c19:     害恨憂倶起慳喜受相應
T1563_.29.0908c20:     諂誑及眠覆通憂喜相應
T1563_.29.0908c21:     憍喜樂皆捨餘四遍相應
T1563_.29.0908c22: 論曰。隨煩惱中嫉等六種。一切皆與憂根相
T1563_.29.0908c23: 應。以慼行轉唯意地故。有餘師説。惱喜相
T1563_.29.0908c24: 應。見取等流。應歡行故。慳喜相應。以歡行轉
T1563_.29.0908c25: 唯意地故。歡行轉者。慳相與貪極相似故。
T1563_.29.0908c26: 諂誑眠覆憂喜相應。歡慼行轉唯意地故。歡
T1563_.29.0908c27: 慼行者。謂或有時以歡喜心而行諂等。或時
T1563_.29.0908c28: 有以憂慼心行。有餘師言。既説誑是貪等流
T1563_.29.0908c29: 故。但應歡行不應説與憂根相應。是歡等
T1563_.29.0909a01: 流不應慼故。又正誑時不應慼。故或應説
T1563_.29.0909a02: 誑是癡等流。憍喜樂相應。歡行唯意故。在第
T1563_.29.0909a03: 三靜慮與樂相應。若在下諸地與喜相應。此
T1563_.29.0909a04: 上所説諸隨煩惱。一切皆與捨受相應。相續
T1563_.29.0909a05: 斷時皆住捨故。有通行在唯捨地故。捨於一
T1563_.29.0909a06: 切相應無遮。譬如無明遍相應故。餘無慚愧
T1563_.29.0909a07: 惛沈掉擧。四皆遍與五受相應。前二是大不
T1563_.29.0909a08: 善地法攝故。後二是大煩惱地法攝故。説二
T1563_.29.0909a09: 及聲顯難及釋。謂於惱誑設難如前。理應釋
T1563_.29.0909a10: 言。果因相別。如無慚掉雖貪等流。而與憂
T1563_.29.0909a11: 苦有相應義。故知所説與受相應。不唯同因
T1563_.29.0909a12: 但據相別。許有憂慼而行誑者。情有所憂而
T1563_.29.0909a13: 行誑故。所説煩惱隨煩惱中。有依異門佛説
T1563_.29.0909a14: 爲蓋。今次應辯蓋相云何。頌曰
T1563_.29.0909a15:     蓋五唯在欲食治用同故
T1563_.29.0909a16:     雖二立一蓋障蘊故唯五
T1563_.29.0909a17: 論曰。如契經言。若説五蓋爲不善聚。是爲
T1563_.29.0909a18: 正説。所以者何。如是五種純是圓滿不善
T1563_.29.0909a19: 聚故。其五者何。一欲貪蓋。二瞋恚蓋。三惛眠
T1563_.29.0909a20: 蓋。四掉悔蓋。五疑蓋。契經既説蓋唯不善。故
T1563_.29.0909a21: 知唯在欲。非色無色界。由此爲證知惛掉
T1563_.29.0909a22: 疑。體雖皆通欲色無色。而但欲界有得蓋名。
T1563_.29.0909a23: 爲顯惛沈掉擧二種唯欲界者。有立爲蓋。故
T1563_.29.0909a24: 與眠悔和合而立。眠悔唯是欲界繋故。爲顯
T1563_.29.0909a25: 眠悔唯染汚者。有得蓋名。故與惛沈掉擧二
T1563_.29.0909a26: 種和合而立。惛掉唯是染汚性故。疑准前四
T1563_.29.0909a27: 在欲可知。何縁欲貪瞋恚疑蓋。各於一體別
T1563_.29.0909a28: 立蓋名。而彼惛眠掉悔二蓋。各於二體合立
T1563_.29.0909a29: 蓋名。欲貪瞋疑食治各別。是故一一別立蓋
T1563_.29.0909b01: 名。由惛與眠及掉與悔。所食能治事用皆同。
T1563_.29.0909b02: 故體雖殊倶合立一。欲貪蓋食謂可愛相。此
T1563_.29.0909b03: 蓋對治謂不淨想。瞋恚蓋食謂可憎相。此蓋
T1563_.29.0909b04: 對治謂慈善根。疑蓋食謂三世。如契經説。
T1563_.29.0909b05: 於過去世生如是疑。乃至廣説。此蓋對治。
T1563_.29.0909b06: 謂若有能如實觀察縁性縁起惛眠蓋食謂五
T1563_.29.0909b07: 種法。一 &MT90116;

瞢。二不悦。三頻申。四食不平性。
T1563_.29.0909b08: 五心昧劣性。此蓋對治謂光明想。此蓋事用。
T1563_.29.0909b09: 謂倶能令心性沈昧。掉悔蓋食謂四種法。一
T1563_.29.0909b10: 親里尋。二國土尋。三不死尋。四隨念。昔種
T1563_.29.0909b11: 種所更笑戲歡娯承奉等事。此蓋對治謂奢
T1563_.29.0909b12: 摩他。此蓋事用。謂倶能令心不寂靜。由此説
T1563_.29.0909b13: 食治用同故。惛眠掉悔二合爲一。或貪瞋
T1563_.29.0909b14: 疑是滿煩惱。一一能荷一覆蓋用。惛眠掉
T1563_.29.0909b15: 悔非滿煩惱。二合方荷一覆蓋用。此五名蓋。
T1563_.29.0909b16: 其義云何。謂決定能覆障聖道聖道加行。故
T1563_.29.0909b17: 立蓋名。若爾則應諸煩惱等皆得名蓋。一切
T1563_.29.0909b18: 皆能覆障聖道及加行故。如世尊告諸苾芻
T1563_.29.0909b19: 言。若爲一法所覆障者。則不能了眼是非常。
T1563_.29.0909b20: 一法謂貪。乃至廣説。一一別説如雜事中。
T1563_.29.0909b21: 何故世尊説蓋唯五。理實應爾。然佛世尊於
T1563_.29.0909b22: 立蓋門唯説五者。唯此於五蘊。能爲勝障故。
T1563_.29.0909b23: 謂貪恚蓋能障戒蘊。如次令遠離欲惡故。惛
T1563_.29.0909b24: 沈睡眠能障慧蘊。此二倶令遠毘鉢舍那故。
T1563_.29.0909b25: 掉擧惡作能障定蘊。此倶令遠奢摩他故。如
T1563_.29.0909b26: 是四蓋漸次令越出離白法。由此於後令於
T1563_.29.0909b27: 業果四諦生疑。疑故能令乃至解脱解脱智
T1563_.29.0909b28: 見皆不得起。故唯此五建立爲蓋。若爾掉悔
T1563_.29.0909b29: 蓋。應惛眠前説順戒定慧蘊。次第而説故。
T1563_.29.0909c01: 不爾此中壞次第者。世尊意欲顯別義故。謂
T1563_.29.0909c02: 契經中佛依正理説惛眠蓋。毘鉢舍那能治
T1563_.29.0909c03: 非止。説掉悔蓋唯奢摩他能治非觀。此依伏
T1563_.29.0909c04: 斷説觀止門。別治惛眠掉悔二蓋。若依永斷
T1563_.29.0909c05: 此觀止門。對治一切用無差別。爲顯此理故
T1563_.29.0909c06: 壞次第。何故無明不立爲蓋。不説成故。如
T1563_.29.0909c07: 契經説。無明所覆覆即是蓋有餘師説。等荷
T1563_.29.0909c08: 擔者立諸蓋中。無明於中所荷偏重。是故不
T1563_.29.0909c09: 説。慢復何縁不立爲蓋。以有由慢能修勝法。
T1563_.29.0909c10: 爲蓋義劣。不立蓋中。有餘師言。夫爲蓋者。令
T1563_.29.0909c11: 心趣下。慢則不然。以能令心＊趣上法故。諸
T1563_.29.0909c12: 見何故不立蓋中。見諸有情闕非我見者。
T1563_.29.0909c13: 雖執有我而能離染故。有説諸見性捷利故。
T1563_.29.0909c14: 不順蓋義。蓋性遲鈍。隨煩惱中餘不立蓋。准
T1563_.29.0909c15: 前所説應如理思。上二界惑不立蓋者。離三
T1563_.29.0909c16: 界染初非障故。又彼無記蓋唯不善。今應思
T1563_.29.0909c17: 擇諸隨眠等。由何而斷。由慧觀見彼所縁故
T1563_.29.0909c18: 隨眠等斷。若爾欲界他界遍行及三界中見
T1563_.29.0909c19: 滅道斷有漏縁惑應無斷義。縁苦集諦法智
T1563_.29.0909c20: 忍生。唯縁欲界苦集諦故。縁滅道諦諸智忍
T1563_.29.0909c21: 生。唯縁無漏爲境界故。無如是失。我許諸惑
T1563_.29.0909c22: 永斷方便有多種故。爲有幾種。總有四種。何
T1563_.29.0909c23: 等爲四。頌曰
T1563_.29.0909c24:     遍知所縁故斷彼能縁故
T1563_.29.0909c25:     斷彼所縁故對治起故斷
T1563_.29.0909c26: 論曰。斷見所斷惑。由前三方便。一由遍知所
T1563_.29.0909c27: 縁故斷。謂欲界繋見苦集斷自界縁惑。色
T1563_.29.0909c28: 無色界見苦集斷所有諸惑。以上二界他界
T1563_.29.0909c29: 地縁。亦由遍知所縁斷故。縁苦集諦類智
T1563_.29.0910a01: 忍生。倶能頓觀三界境故。及通三界見滅道
T1563_.29.0910a02: 斷無漏縁惑。如是諸惑皆由遍知所縁斷。故
T1563_.29.0910a03: 二由斷彼能縁故斷。謂欲界繋他界縁惑。以
T1563_.29.0910a04: 欲界繋見苦集斷。自界縁惑能縁於彼。此惑
T1563_.29.0910a05: 於彼能作依持。依持斷時彼隨斷故。如羸病
T1563_.29.0910a06: 者却倚而立。去所倚時彼隨倒故。如何於彼
T1563_.29.0910a07: 能作依持。由此於彼能爲因故。豈不此即説
T1563_.29.0910a08: 由害因故斷。實爾此彼但是異名。然爲止濫
T1563_.29.0910a09: 故作是説。謂欲界惑自他界縁。皆有此彼互
T1563_.29.0910a10: 爲因義。然無此彼展轉相縁。故於此中説能
T1563_.29.0910a11: 縁斷。欲令易了唯他界縁。由斷此因彼便隨
T1563_.29.0910a12: 斷。三由斷彼所縁故斷。謂見滅道斷諸有漏
T1563_.29.0910a13: 縁惑。以無漏縁惑能爲彼所縁。所縁斷時彼
T1563_.29.0910a14: 隨斷故。如羸病者杖策而行。去彼杖時彼隨
T1563_.29.0910a15: 倒故。何縁於此所斷惑中有斷能縁。故説所
T1563_.29.0910a16: 縁斷。如縁欲苦集起現觀時有斷所縁。故説
T1563_.29.0910a17: 能縁斷。如縁諸滅道起現觀時。雖實爾時此
T1563_.29.0910a18: 彼倶斷。而由所斷有勝有劣。故勝斷時言劣
T1563_.29.0910a19: 隨斷。謂若於彼惑所縁中。無漏慧生能爲對
T1563_.29.0910a20: 治。彼惑名勝。所餘名劣。何縁彼惑偏得勝名。
T1563_.29.0910a21: 於彼所縁無漏慧起。專爲敵彼發功用故。若
T1563_.29.0910a22: 許惑斷方便有多。有由能縁斷故隨斷。有由
T1563_.29.0910a23: 所縁斷故隨斷。何故前説由慧觀見彼所縁
T1563_.29.0910a24: 故隨眠等斷。但應於此先立宗言。永斷諸惑
T1563_.29.0910a25: 由多方便。勿先立宗與後解釋。言義各異前
T1563_.29.0910a26: 後相違。如先立宗後釋無異。先據必觀惑所
T1563_.29.0910a27: 縁故。後據於中有差別故。惑先擧勝後兼
T1563_.29.0910a28: 辯劣。正敵對者説名爲勝。已説三方便。斷
T1563_.29.0910a29: 見所斷惑。斷修所斷惑。由第四方便。謂彼但
T1563_.29.0910b01: 由治起故斷。以若此品對治道生。即此品中
T1563_.29.0910b02: 諸惑頓斷。如下下品治道起時。上上品惑即
T1563_.29.0910b03: 皆頓斷。至上上品治道起時。下下品惑即皆
T1563_.29.0910b04: 頓斷。如是理趣後當廣辯。豈不一切見所斷
T1563_.29.0910b05: 惑斷時亦由對治道起。以若此部對治道生。
T1563_.29.0910b06: 則此部中諸惑斷故。理實應爾。然於此中爲
T1563_.29.0910b07: 顯三界修所斷惑無不皆由九品道斷治道決
T1563_.29.0910b08: 定。故説此言。見所斷中唯有頂惑。對治決
T1563_.29.0910b09: 定如前已辯。惑見所斷諸惑斷時。方便定三。
T1563_.29.0910b10: 故就別説。修所斷惑能斷方便不決定故。就
T1563_.29.0910b11: 總而説。豈不所明第四方便與前宗義有不
T1563_.29.0910b12: 相關。謂修位中以滅道智。能斷三界修所斷
T1563_.29.0910b13: 惑。慧非見此惑所縁故。此與宗義實不相關。
T1563_.29.0910b14: 前宗唯辯見所斷故。設彼總攝亦不相違。見
T1563_.29.0910b15: 彼惑所縁此惑治生故。所言對治總有幾種。
T1563_.29.0910b16: 頌曰
T1563_.29.0910b17:     對治有四種謂斷持遠厭
T1563_.29.0910b18: 論曰。諸對治門總有四種。一斷對治。謂道親
T1563_.29.0910b19: 能斷諸惑得。即無間道。二持對治。謂道初與
T1563_.29.0910b20: 斷得倶生。即解脱道。由如是道持斷得故。令
T1563_.29.0910b21: 諸惑得不相續生。三遠分對治。謂道能令前
T1563_.29.0910b22: 所斷惑得轉更成遠。即勝進道。於解脱道後
T1563_.29.0910b23: 所起道名爲勝進。乃至後得倶起生等亦得
T1563_.29.0910b24: 道名。令與惑得相違。諸得相續増故。四厭
T1563_.29.0910b25: 患對治。謂道隨於何界何地中見諸過失深
T1563_.29.0910b26: 生厭患。即是於彼以種種門觀過失義。此唯
T1563_.29.0910b27: 諸厭作意聚攝。由此勢力。設於後時屬妙境
T1563_.29.0910b28: 界亦不貪著。應知多分是加行道非決定故。
T1563_.29.0910b29: 不説在初説多分言。應知爲顯無間解脱。勝
T1563_.29.0910c01: 進道中縁苦集諦者。亦厭患對治。已説惑對
T1563_.29.0910c02: 治。當辯斷惑理。諸惑永斷爲定從何。爲從所
T1563_.29.0910c03: 縁。爲從相應。爲從自性。何故生疑。於此三種
T1563_.29.0910c04: 皆見過故。且不應説斷從所縁。謂若此法是
T1563_.29.0910c05: 彼所縁。未曾有時非所縁故。亦不可説斷從
T1563_.29.0910c06: 相應。謂相應法互爲因故。此法無時非因性
T1563_.29.0910c07: 故。又由此惑令心成染。此心無時成不染故。
T1563_.29.0910c08: 亦不可説斷從自性。謂法無容捨自性故。以
T1563_.29.0910c09: 斷惑時不可令彼所斷諸法失所斷性。是故
T1563_.29.0910c10: 應思惑從何斷。頌曰
T1563_.29.0910c11:     應知從所縁可令諸惑斷
T1563_.29.0910c12: 論曰。諸惑永斷定從所縁。以於所縁遍知力
T1563_.29.0910c13: 故。令惑永斷如前已説。然惑所縁總有二種。
T1563_.29.0910c14: 謂有繋事。及無繋事。縁有繋事爲境諸惑。
T1563_.29.0910c15: 及從此惑力所引生。不縁此事爲境諸惑。如
T1563_.29.0910c16: 是二惑於一有情現相續中引起諸得。設無
T1563_.29.0910c17: 染汚心現在前此得恒行無有間斷。爲去來
T1563_.29.0910c18: 世諸惑果因。如是應知。縁無繋事爲境諸惑。
T1563_.29.0910c19: 及因此惑勢力所引隨從現行。不縁此事爲
T1563_.29.0910c20: 境諸惑。所引起得類亦同前。言爲去來惑果
T1563_.29.0910c21: 因者。謂此諸得現在世時。是過去惑等流性
T1563_.29.0910c22: 故。説之爲果。是未來惑生縁性故。説之爲
T1563_.29.0910c23: 因。然此諸得與斷對治等流諸得現行相違。
T1563_.29.0910c24: 能持去來所得諸惑。故令一切縁此事惑及
T1563_.29.0910c25: 縁餘惑相續而轉。縁此事境諸斷對治等流
T1563_.29.0910c26: 起時惑得便絶。所得諸惑於自所縁雖體猶
T1563_.29.0910c27: 有。而由因果得永絶故。可説名斷。以於少
T1563_.29.0910c28: 境若未遍知縁此境惑。及因此惑力所引起
T1563_.29.0910c29: 縁餘境惑。所引去來惑果因得現相續中無
T1563_.29.0911a01: 間而轉。若於少境得遍知時。惑所引得便不
T1563_.29.0911a02: 復轉。故知惑斷定從所縁。如前所言遠分對
T1563_.29.0911a03: 治。一切遠性總有幾種。頌曰
T1563_.29.0911a04:     遠性有四種謂相治處時
T1563_.29.0911a05:     如大種尸羅異方二世等
T1563_.29.0911a06: 論曰。一切遠性總有四種。一相遠性。如四大
T1563_.29.0911a07: 種。雖復倶在一聚中生。以相異故亦名爲遠。
T1563_.29.0911a08: 二治遠性。如持犯戒。雖復倶在一身中行。以
T1563_.29.0911a09: 相治故亦名爲遠。三處遠性。如海兩岸。雖復
T1563_.29.0911a10: 倶在一大海邊。方處隔故亦名爲遠。四時遠
T1563_.29.0911a11: 性。如去來世。雖復倶依一法上立。時分隔故
T1563_.29.0911a12: 亦名爲遠。望何説遠。望現在世無間已滅。及
T1563_.29.0911a13: 正生時與現相隣。如何名遠。非眼等境故。或
T1563_.29.0911a14: 無作用故。無爲非時不可爲難。虚空體遍二
T1563_.29.0911a15: 滅遍得。故契經中亦説爲近。等聲爲明擧法
T1563_.29.0911a16: 未盡。已辯煩惱對治差別。修能對治勝進位
T1563_.29.0911a17: 中。所斷諸惑爲再斷不。所得離繋有重得耶。
T1563_.29.0911a18: 頌曰
T1563_.29.0911a19:     諸惑無再斷離繋有重得
T1563_.29.0911a20:     謂治生得果練根六時中
T1563_.29.0911a21: 論曰。所斷諸惑。由得自分無間道故。便頓永
T1563_.29.0911a22: 斷。離退後時無再斷義。斷已復斷則爲唐捐。
T1563_.29.0911a23: 所得離繋雖無隨道漸勝進理。而道進時容
T1563_.29.0911a24: 有重起。彼勝得理以離繋得道所攝故。捨得
T1563_.29.0911a25: 道時彼亦捨得。故諸離繋有重得理。此依容
T1563_.29.0911a26: 有時總有六。謂治道起得果練根。説治生言
T1563_.29.0911a27: 通目二義。若據住此能證離繋。目無間道。
T1563_.29.0911a28: 若據住此正證離繋。目解脱道。言得果者。
T1563_.29.0911a29: 謂得預流一來不還阿羅漢果。言練根者。謂
T1563_.29.0911b01: 増進根由此六時得未曾道有捨曾道得離繋
T1563_.29.0911b02: 故。説得果言既無差別。如攝四果應攝練根
T1563_.29.0911b03: 以轉根時必得果故。何勞長説此練根言。
T1563_.29.0911b04: 爲顯練根異斷惑得果故。得果外説練根無
T1563_.29.0911b05: 失。然得離繋隨其所應。有具六時。乃至唯
T1563_.29.0911b06: 二謂欲界繋。見四諦斷。及色無色。見三諦斷
T1563_.29.0911b07: 所得離繋得具六時。色無色界見道諦斷。所
T1563_.29.0911b08: 得離繋得唯五時。由治生時即得果故。説得
T1563_.29.0911b09: 果已。不説治生。欲界修斷五品離繋亦五時
T1563_.29.0911b10: 得。除預流果。第六離繋得唯四時。得果治
T1563_.29.0911b11: 生時無別故。第七八品亦唯四時。得四果中
T1563_.29.0911b12: 除前二故。第九離繋得唯三時。亦治生時即
T1563_.29.0911b13: 得果故。色無色界修所斷中唯除有頂。第九
T1563_.29.0911b14: 離繋所餘離繋亦唯三時。得果四中除前三
T1563_.29.0911b15: 故。有頂第九得唯二時。得果治生同一時故。
T1563_.29.0911b16: 此約鈍説。若就利根。前諸位中除練根得。
T1563_.29.0911b17: 豈不八地容世俗道。斷應分二種對治生時
T1563_.29.0911b18: 得。不爾此説漸次得故。或此唯約無漏得故。
T1563_.29.0911b19: 若依越次通有漏得則世俗道。八地染中隨
T1563_.29.0911b20: 離少多。入聖道者彼得離繋。隨其所應有具
T1563_.29.0911b21: 六時。乃至唯一。以利根故。除練根時。謂欲
T1563_.29.0911b22: 界中先斷五品入見諦者。彼見所斷五品離
T1563_.29.0911b23: 繋具六時得。謂有二種。自治生時。及得果
T1563_.29.0911b24: 時。復四成六。彼修所斷五品離繋唯五時得。
T1563_.29.0911b25: 除預流果。先斷六品入見諦者。彼見所斷六
T1563_.29.0911b26: 品離繋亦五時得。除一如前。彼修所斷六品
T1563_.29.0911b27: 離繋。唯世俗道治生時得。必不起彼無漏對
T1563_.29.0911b28: 治。是一來果向道攝故。非住果時起彼向道。
T1563_.29.0911b29: 以住勝果不起劣故。先斷八品入見諦者。彼
T1563_.29.0911c01: 見所斷八品離繋亦五時得。除一如前。彼
T1563_.29.0911c02: 修所斷前六離繋唯一時得。如前應知。七
T1563_.29.0911c03: 八離繋唯四時得。謂二治生及二得果。先斷
T1563_.29.0911c04: 九品依未至地入見諦者。彼見所斷九品離
T1563_.29.0911c05: 繋亦四時得。如前應知。依根本地入見諦者。
T1563_.29.0911c06: 彼見所斷九品離繋亦一時得。如前應知。根
T1563_.29.0911c07: 本非欲斷對治故。若依未至。若依根本。彼
T1563_.29.0911c08: 修所斷九品離繋亦一時得。如前應知。必不
T1563_.29.0911c09: 起彼無漏對治。是不還果向道攝故。先斷上
T1563_.29.0911c10: 七地入見諦者。彼見三諦斷七地離繋亦四
T1563_.29.0911c11: 時得。如前應知。見道諦斷七地離繋唯三時
T1563_.29.0911c12: 得。謂一治生。及二得果。無漏治生即得果
T1563_.29.0911c13: 故。彼修所斷七地離繋唯三時得。謂二治生。
T1563_.29.0911c14: 及一得果。具離八地入聖道者。見修位中
T1563_.29.0911c15: 斷有頂惑見三諦斷離繋三時。謂一治生。及
T1563_.29.0911c16: 二得果。見道諦斷離繋二時。由治生時即得
T1563_.29.0911c17: 果故。修斷八品離繋二時。謂一治生。及一得
T1563_.29.0911c18: 果。第九離繋唯一時得。以治生時即得果故。
T1563_.29.0911c19: 諸分離染見。修位中進斷。所餘准此應説。
T1563_.29.0911c20: 以何因證得後果時重得先時所斷離繋。由
T1563_.29.0911c21: 至教故。謂契經中依正證得阿羅漢果。説
T1563_.29.0911c22: 如是言。應如是知。應如是見。彼從欲漏心
T1563_.29.0911c23: 得解脱。乃至廣説。由此位中亦得欲界厭患
T1563_.29.0911c24: 對治等無學法智故。知彼離繋亦應重得。前
T1563_.29.0911c25: 言斷欲六品九品入見諦者。彼先修斷六九
T1563_.29.0911c26: 離繋無無漏得。爲永不得。暫不得耶。應決
T1563_.29.0911c27: 定言。彼永不得。豈不證得阿羅漢時。必得先
T1563_.29.0911c28: 時見修所斷一切離繋諸無漏得。若彼先時
T1563_.29.0911c29: 所斷離繋有無漏得。今時捨者於彼今應得
T1563_.29.0912a01: 無漏得。若先無者今時亦無。得離繋時唯自
T1563_.29.0912a02: 治起。及捨劣道得勝時故。諸有先依根本靜
T1563_.29.0912a03: 慮入見諦者。得無學時。寧從欲漏心得解
T1563_.29.0912a04: 脱。就依未至入見諦者。及次第者。説故無
T1563_.29.0912a05: 失。即諸離繋彼彼位中得遍知名。隨勝立故。
T1563_.29.0912a06: 遍知有二。一智遍知。二斷遍知。智遍知者。體
T1563_.29.0912a07: 即是慧。唯是無漏。斷遍知者。體即離繋。是
T1563_.29.0912a08: 智果故。得遍知名。如業解名詮業解果。
T1563_.29.0912a09: 若爾忍果應非遍知。是智眷屬。故名遍知無
T1563_.29.0912a10: 失。或於後時轉成智果。爲一一斷道所得離
T1563_.29.0912a11: 繋。各立一遍知。爲一切斷道所得離繋。總立
T1563_.29.0912a12: 一遍知。二倶不然。以有極廣極略過故。若爾
T1563_.29.0912a13: 云何。頌曰
T1563_.29.0912a14:     斷遍知有九欲初二斷一
T1563_.29.0912a15:     二各一合三上界三亦爾
T1563_.29.0912a16:     餘五順下分色一切斷三
T1563_.29.0912a17: 論曰。諸斷總立九種。遍知唯立九縁。如後當
T1563_.29.0912a18: 辯。何等名曰九種遍知。且三界繋見諦所斷
T1563_.29.0912a19: 煩惱等斷。立六遍知。謂欲界繋初二部斷。立
T1563_.29.0912a20: 一遍知。次二各一。上界亦然。故合成六。餘三
T1563_.29.0912a21: 界繋修道所斷煩惱等斷。立三遍知。謂欲界
T1563_.29.0912a22: 繋修道所斷煩惱等斷。立一遍知。應知即
T1563_.29.0912a23: 是五順下分。結盡遍知并前立故。色界所繋
T1563_.29.0912a24: 修道所斷煩惱等斷。立一遍知。應知此即是
T1563_.29.0912a25: 色愛盡遍知。無色界繋修道所斷煩惱等斷。
T1563_.29.0912a26: 立一遍知。即一切結永盡遍知。此亦并前合
T1563_.29.0912a27: 立一故。如是所立九種遍知。應辯於中幾何
T1563_.29.0912a28: 道果。頌曰
T1563_.29.0912a29:     於中忍果六餘三是智果
T1563_.29.0912b01:     未至果一切根本五或八
T1563_.29.0912b02:     無色邊果一三根本亦爾
T1563_.29.0912b03:     俗果二聖九法智三類二
T1563_.29.0912b04:     法智品果六類智品果五
T1563_.29.0912b05: 論曰。於此九中。且應先辯與忍智道爲果差
T1563_.29.0912b06: 別。忍果有六。謂三界繋見斷法斷六種遍知。
T1563_.29.0912b07: 智果有三。謂順下分色愛一切結盡遍知。由
T1563_.29.0912b08: 此三遍知是修道果故。由此已辯見修道果。
T1563_.29.0912b09: 與靜慮地爲果別者。未至靜慮果具有九。謂
T1563_.29.0912b10: 此爲依斷一切故。根本靜慮果五或八。所言
T1563_.29.0912b11: 五者。毘婆沙師説。根本靜慮。非欲斷治故。
T1563_.29.0912b12: 所言八者。尊者妙音説。根本靜慮。亦欲斷治
T1563_.29.0912b13: 故。除色無色見道斷遍知。道類智時總集遍
T1563_.29.0912b14: 知故。中間靜慮如根本説。豈不依止根本靜
T1563_.29.0912b15: 慮入見諦時。亦修未來依未至地。欲斷治道
T1563_.29.0912b16: 得斷治故。亦應證彼欲見斷法斷無漏離繋
T1563_.29.0912b17: 得。寧説根本唯得五果。此責不然。爾時所修
T1563_.29.0912b18: 依未至地斷對治者。唯色無色斷對治故。根
T1563_.29.0912b19: 本地道既不能爲欲斷對治。彼現起位如何
T1563_.29.0912b20: 能修欲斷治道。由彼所修未至斷治。唯治上
T1563_.29.0912b21: 界故。果唯五。與無色地爲果別者。無色邊地
T1563_.29.0912b22: 果唯有一。謂依空處近分地道。得色愛盡遍
T1563_.29.0912b23: 知果故。聖依俗道離諸染位。所得斷果亦名
T1563_.29.0912b24: 遍知。以得無漏離繋得故。前三根本果亦唯
T1563_.29.0912b25: 一。謂依無色前三根本。得一切盡遍知果故。
T1563_.29.0912b26: 由此已辯靜慮無色總得遍知。果多少別。與
T1563_.29.0912b27: 俗聖道爲果別者。俗道果二。謂俗道力唯能
T1563_.29.0912b28: 獲得順下分盡。及色愛盡遍知果故。聖道果
T1563_.29.0912b29: 九。謂聖道力。乃至能越二有頂故。應知九
T1563_.29.0912c01: 中二是共果。七不共果。唯聖果故。與法類
T1563_.29.0912c02: 智。爲果別者法智果三。謂法智力能斷三界
T1563_.29.0912c03: 修所斷故。類智果二。謂類智力斷色無色修
T1563_.29.0912c04: 所斷故。與法類品爲果別者。法智品果六。謂
T1563_.29.0912c05: 即是前法智法忍所得六果。類智品果五。謂
T1563_.29.0912c06: 即是前類智類忍所得五果。品言通攝智及
T1563_.29.0912c07: 忍故。法品六中四不共果。三屬法忍。一屬
T1563_.29.0912c08: 法智。二是共果。謂最後二雙屬法類二種智
T1563_.29.0912c09: 故。類品五中三不共果。皆屬類忍。二是共
T1563_.29.0912c10: 果。謂最後二義如前釋。何縁一一道所得斷。
T1563_.29.0912c11: 不各各立爲一遍知。以永斷時説遍知故。如
T1563_.29.0912c12: 契經説。吾今爲汝宣説遍知。乃至廣説。此
T1563_.29.0912c13: 中何等名爲遍知。謂貪永斷瞋永斷癡永斷。
T1563_.29.0912c14: 乃至廣説。説永斷言。顯所得斷都無隨縛方
T1563_.29.0912c15: 名遍知。云何名爲有隨縛斷。云何名爲無隨
T1563_.29.0912c16: 縛斷。斷具三種或四種。縁名無隨縛。不具
T1563_.29.0912c17: 名有。謂或有斷。雖得離繋得而闕餘得故。
T1563_.29.0912c18: 容還永捨。或復有斷。餘得雖生未缺堅牢生
T1563_.29.0912c19: 死之首。以八地染雖數曾離未能缺彼。故還
T1563_.29.0912c20: 墜惡趣獄。或復有斷。雖亦缺彼而餘煩惱繋
T1563_.29.0912c21: 縛未除。於永斷義未得圓滿。或復有斷。餘縛
T1563_.29.0912c22: 亦除而猶未能越所屬界。以同類惑未斷無
T1563_.29.0912c23: 餘。於永斷義亦未圓滿。如是諸斷各有隨縛。
T1563_.29.0912c24: 是故於彼不立遍知。唯九位中三四縁具斷
T1563_.29.0912c25: 無隨縛。可立遍知。何謂具縁。頌曰
T1563_.29.0912c26:     得無漏斷得及缺第一有
T1563_.29.0912c27:     滅雙因越界故立九遍知
T1563_.29.0912c28: 論曰。見斷法斷具三縁故。便立遍知。修斷
T1563_.29.0912c29: 法斷具四縁故。方立遍知。見斷法斷具三縁
T1563_.29.0913a01: 者。謂得無漏離繋得故。缺有頂故。滅雙因
T1563_.29.0913a02: 故。此中異生雖復亦有離八地染名滅雙因。
T1563_.29.0913a03: 而斷非遍知。闕餘二縁故。見聖諦位。第二三
T1563_.29.0913a04: 刹那諸斷。雖有無漏離繋得。餘二縁闕未立
T1563_.29.0913a05: 遍知。第四五刹那雖亦缺。有頂雙因未滅不
T1563_.29.0913a06: 立遍知。見集斷因有未滅故。集法智位欲二
T1563_.29.0913a07: 部斷。具三縁故。得遍知名。後五刹那法類智
T1563_.29.0913a08: 位。斷具三縁故。皆得遍知名。修斷法斷具四
T1563_.29.0913a09: 縁者。三縁如上。越界第四。謂諸界中聖未越
T1563_.29.0913a10: 地。彼所得斷唯具二縁。若已越地未越界
T1563_.29.0913a11: 者。彼所得斷猶闕一縁。若越界時四縁方具。
T1563_.29.0913a12: 隨應彼斷得遍知名。有説五縁加離倶繋義
T1563_.29.0913a13: 異前。故説雙因滅倶繋離成。故此不説離成
T1563_.29.0913a14: 就幾遍知。頌曰
T1563_.29.0913a15:     住見諦位無或成一至五
T1563_.29.0913a16:     修成六一二無學唯成一
T1563_.29.0913a17: 論曰。異生位中雖能離染。乃至八地不成遍
T1563_.29.0913a18: 知。於聖位中依未至定入見諦者。從初乃至
T1563_.29.0913a19: 集法忍位亦無遍知。至集法智集類忍位唯
T1563_.29.0913a20: 成就一。至集類智滅法忍位便成就二。至
T1563_.29.0913a21: 滅法智滅類忍位便成就三。至滅類智道法
T1563_.29.0913a22: 忍位便成就四。至道法智道類忍位便成就
T1563_.29.0913a23: 五。依根本定入見諦者。至集類忍亦無遍知。
T1563_.29.0913a24: 後位隨應如理思擇。住修道位未離欲者。道
T1563_.29.0913a25: 類智爲初。乃至未得全離欲界染。及離欲退
T1563_.29.0913a26: 皆成就六。至全離欲以離欲第九解脱道爲
T1563_.29.0913a27: 初。乃至離色界最後無間道先離欲者。從道
T1563_.29.0913a28: 類智乃至未起色盡道前。唯成一遍知。謂順
T1563_.29.0913a29: 下分盡。從色愛盡及無學位。起色纒退。亦
T1563_.29.0913b01: 一如前。有色愛者。從色愛永盡。先離色者。從
T1563_.29.0913b02: 起色盡道。至未全離無色愛前。成下分盡。
T1563_.29.0913b03: 色愛盡二從無學退。起無色纒成二遍知。名
T1563_.29.0913b04: 如前説。住無學位唯成就一。謂一切結永盡
T1563_.29.0913b05: 遍知。若依根本入正決定道類智時。彼所有
T1563_.29.0913b06: 斷亦得順下分斷。遍知名者寧許根本果唯
T1563_.29.0913b07: 有五。遍知唯色無色界見斷法。斷得彼遍知
T1563_.29.0913b08: 名故無有失。何縁唯此亦得彼名。以漸次得
T1563_.29.0913b09: 不還果者。於此斷上立彼名故。又先俗道所
T1563_.29.0913b10: 斷下分。今聖道力令永不生故。彼所得斷假
T1563_.29.0913b11: 説爲此果。今實不得欲斷遍知。何故不還阿
T1563_.29.0913b12: 羅漢果。總集諸斷立一遍知。頌曰
T1563_.29.0913b13:     越界得果故二處集遍知
T1563_.29.0913b14: 論曰。具二縁故。於所得斷總集建立爲一遍
T1563_.29.0913b15: 知。一者越界。二者得果。所言集者。是合一
T1563_.29.0913b16: 義。若於無色分離染故得預流果。全離染故
T1563_.29.0913b17: 得阿羅漢。若於欲界分離染故得一來果。全
T1563_.29.0913b18: 離染故得不還果。若於色界分離全離倶不
T1563_.29.0913b19: 得果。唯於二處具足二縁。謂得果時亦即越
T1563_.29.0913b20: 界。故阿羅漢及不還果。集所得斷立一遍知。
T1563_.29.0913b21: 爾時總起一味得故。餘二果時得雖一味而
T1563_.29.0913b22: 未越界。色愛盡時雖是越界無一味得。故於
T1563_.29.0913b23: 彼位不集遍知。要具二縁方總集故。誰捨誰
T1563_.29.0913b24: 得幾種遍知。頌曰
T1563_.29.0913b25:     捨一二五六得亦然除五
T1563_.29.0913b26: 論曰。言捨一者。謂從無學及色愛盡全離欲
T1563_.29.0913b27: 退。言捨二者。謂諸不還從色愛盡起欲纒退。
T1563_.29.0913b28: 及彼獲得阿羅漢時。諸先離欲依根本定入
T1563_.29.0913b29: 見諦者道類忍時。言捨五者。經主釋言。謂先
T1563_.29.0913c01: 離欲道類智位。此但應説道類忍時。道類智
T1563_.29.0913c02: 時彼已捨故。夫言得捨據將説故又應簡言。
T1563_.29.0913c03: 依未至定入見諦者。若依根本入見諦者。於
T1563_.29.0913c04: 欲界斷不得無漏。離繋得故不得欲界。見斷
T1563_.29.0913c05: 法斷三種遍知。非先不得可言今捨。言捨六
T1563_.29.0913c06: 者。謂未離欲所有聖者得不還時。得亦然
T1563_.29.0913c07: 者。謂有得一得二得六。言得一者。謂勝進
T1563_.29.0913c08: 位集法忍等九種位中。及從無學起色纒退。
T1563_.29.0913c09: 言得二者。謂從無學起無色界諸纒退時。言
T1563_.29.0913c10: 得六者。謂不還退。無得五者。理無容故。
T1563_.29.0913c11: 謂先離欲依未至定入見諦者。道類忍時。捨
T1563_.29.0913c12: 五遍知得不還果。此果若退可得五遍知此。
T1563_.29.0913c13: 退既無。故無容得。五豈不勝進得聖果時於
T1563_.29.0913c14: 諸無爲更起勝得。乍可名得。寧捨遍知。約
T1563_.29.0913c15: 斷實然。恒成就故。但今且據九遍知中。若得
T1563_.29.0913c16: 異名本名便失。説名爲捨。亦無有過建立遍
T1563_.29.0913c17: 知。與斷別故
T1563_.29.0913c18: ＊説一切有部顯宗論卷第二十八
T1563_.29.0913c19:
T1563_.29.0913c20:
T1563_.29.0913c21:
T1563_.29.0913c22: 阿毘達磨藏顯宗論卷第二十九
T1563_.29.0913c23:   尊者衆賢造
T1563_.29.0913c24: 　＊三藏法師玄奘奉　　詔譯　
T1563_.29.0913c25:   辯賢聖品第七之一
T1563_.29.0913c26: 已辯煩惱。隨諸品類雖有無量。而總立爲三
T1563_.29.0913c27: 界五部。諸煩惱斷隨所繋事雖亦無量。而就
T1563_.29.0913c28: 勝位立九遍知。然斷必由道力故得。此所由
T1563_.29.0913c29: 道其相云何。頌曰

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