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阿毘達磨順正理論 (No. 1562_ 衆賢造 玄奘譯 ) in Vol. 29 690 691 692 693 694 695 696 697 698 699 700 701 702 703 704 705 [行番号:有/無] [返り点:無/有] [CITE]
T1562_.29.0692a01: T1562_.29.0692a02: T1562_.29.0692a03: T1562_.29.0692a04: 尊者衆賢造 T1562_.29.0692a05: *三藏法師玄奘奉 *詔譯 T1562_.29.0692a06: *辯賢聖品第六之八 T1562_.29.0692a07: 已辯見修二道生異。當依此道分位差別。建 T1562_.29.0692a08: 立衆聖補特伽羅。且依見道十五心位。建立 T1562_.29.0692a09: 衆聖有差別者。頌曰 T1562_.29.0692a10: 名隨信法行 由根鈍利別 T1562_.29.0692a11: 具修惑斷一 至五向初果 T1562_.29.0692a12: 斷次三向二 離八地向三 T1562_.29.0692a13: 論曰。見道位中聖者有二。一隨信行。二隨法 T1562_.29.0692a14: 行。由根鈍利別立二名。諸鈍根名隨信行者。 T1562_.29.0692a15: 由先信敬力修集加行故。諸利根名隨法行 T1562_.29.0692a16: 者。由先樂觀察修*集加行故。諸有情類種 T1562_.29.0692a17: 性差別。法爾先來如是安住。謂有情類若 T1562_.29.0692a18: 從先來。凡所施爲一切事業。不樂審察能與 T1562_.29.0692a19: 不能。專信敬他隨他言轉。彼後修得無漏道 T1562_.29.0692a20: 時。在見位中名隨信行。由信隨行名隨信行。 T1562_.29.0692a21: 先隨信他行於義故。彼有隨信行名隨信行 T1562_.29.0692a22: 者。或由串習此隨信行。以成其性故名隨信 T1562_.29.0692a23: 行者。彼信爲上首慧爲隨轉故。隨法行者翻 T1562_.29.0692a24: 此應釋。謂有情類。若從先來凡所施爲一切 T1562_.29.0692a25: 事業。樂審觀察能與不能。非由信他隨教理 T1562_.29.0692a26: 轉。彼後修得無漏道時。在見位中名隨法行。 T1562_.29.0692a27: 由法隨行名隨法行。先隨教法行於義故。彼 T1562_.29.0692a28: 有隨法行名隨法行者。或由*串習此隨法行。 T1562_.29.0692a29: 以成其性故名隨法行者。彼慧爲上首信爲 T1562_.29.0692b01: 隨轉故。即二聖者由於修惑。具斷有殊立爲 T1562_.29.0692b02: 三向。謂彼二聖若於先來。未以世道斷修斷 T1562_.29.0692b03: 惑名爲具縛。或先已斷欲界一品乃至五品。 T1562_.29.0692b04: 至此位中名初果向。趣初果故。言初果者。謂 T1562_.29.0692b05: 預流果。此於一切沙門果中必初得故。若先 T1562_.29.0692b06: 已斷欲界六品或七八品。至此位中名第二 T1562_.29.0692b07: 果向。趣第二果故。第二果者。謂一來果。遍得 T1562_.29.0692b08: 果中此第二故。若先已離欲界九品。或先已 T1562_.29.0692b09: 斷初定一品。乃至具離無所有處。至此位中 T1562_.29.0692b10: 名第三果向。趣第三果故。第三果者。謂不還 T1562_.29.0692b11: 果。數准前釋。如是隨信隨法行者。由先具 T1562_.29.0692b12: 縛斷惑有殊。數別各成七十三種。謂於欲界 T1562_.29.0692b13: 具縛爲初。至斷九品以爲第十。如是乃至無 T1562_.29.0692b14: 所有處。地地各九爲七十三。諸後具縛即前 T1562_.29.0692b15: 離九。故後七地無別具縛。次依修道道類智 T1562_.29.0692b16: 時。建立衆聖有差別者。頌曰 T1562_.29.0692b17: 至第十六心 隨三向住果 T1562_.29.0692b18: 名信解見至 亦由鈍利別 T1562_.29.0692b19: 論曰。即前隨信隨法行者。至第十六道類智 T1562_.29.0692b20: 心。名爲住果不復名向。隨前三向今住三果。 T1562_.29.0692b21: 謂前預流向今住預流果。前一來向今住一 T1562_.29.0692b22: 來果。前不還向今住不還果。阿羅漢果必無 T1562_.29.0692b23: 初得。異生無容離有頂故。見道無容斷修惑 T1562_.29.0692b24: 故。至住果位捨得二名。謂不復名隨信法行。 T1562_.29.0692b25: 轉得信解見至二名。此亦由根鈍利差別。諸 T1562_.29.0692b26: 鈍根者先名隨信行今名信解。由信増上力 T1562_.29.0692b27: 勝解顯故。諸利根者先名隨法行今名見至。 T1562_.29.0692b28: 由慧増上力正見顯故。何縁先時斷修所斷。 T1562_.29.0692b29: 欲一至五或七八品。初定一品廣説乃至。無 T1562_.29.0692c01: 所有處第九品惑。至第十六道類智心。但名 T1562_.29.0692c02: 預流一來不還果。非一來不還阿羅漢向。頌 T1562_.29.0692c03: 曰 T1562_.29.0692c04: 諸得果位中 未得勝果道 T1562_.29.0692c05: 故未起勝道 名住果非向 T1562_.29.0692c06: 論曰。依得聖道建立八聖如先已説。故得果 T1562_.29.0692c07: 時於勝果道必定未得。以得果心於勝果道。 T1562_.29.0692c08: 所對治惑非對治故。非非彼治現在前時。 T1562_.29.0692c09: 得彼治道如先已説。又非得果時即有勝果 T1562_.29.0692c10: 道。所斷煩惱離繋得生。道類忍不能斷彼繋 T1562_.29.0692c11: 得故。若道力能斷彼繋得。此道引彼離繋得 T1562_.29.0692c12: 生。可説此道能證彼滅。以得前果時未得勝 T1562_.29.0692c13: 果道故。住果者乃至未起勝果道時。雖先已 T1562_.29.0692c14: 斷修所斷惑欲一品等。但名住果不名後向。 T1562_.29.0692c15: 後於何時得先所斷修惑離繋無漏得耶。於 T1562_.29.0692c16: 勝果道現前時得。爲諸先斷彼修斷惑。入離 T1562_.29.0692c17: 生位得前果已。此生定起勝果道耶。理必應 T1562_.29.0692c18: 然。以本論説。聖生第四靜慮以上。無漏樂根 T1562_.29.0692c19: 定成就故。若不然者。諸先已離三靜慮染。 T1562_.29.0692c20: 後依下地得入離生。彼得果已。若生第四靜 T1562_.29.0692c21: 慮以上。如何可説定成樂根。理不應言。唯如 T1562_.29.0692c22: 是類。此生必定起勝果道。非餘先斷諸下地 T1562_.29.0692c23: 惑。決定因縁不可得故。彼障已斷。必欣彼故。 T1562_.29.0692c24: 障已斷道易現前故。如是已依先具倍離。及 T1562_.29.0692c25: 全離欲入見諦者。十六心位立衆聖別。當約 T1562_.29.0692c26: 修惑辯漸次生。能對治道分位差別。頌曰 T1562_.29.0692c27: 地地失徳九 下中上各三 T1562_.29.0692c28: 論曰。失謂過失即所治障。徳謂功徳。即能治 T1562_.29.0692c29: 道如先已辯。欲修斷惑九品差別。上四靜慮 T1562_.29.0693a01: 及四無色。應知亦然。生死無非九地攝故。如 T1562_.29.0693a02: 所治障一一地中各有九品。諸能治道無間 T1562_.29.0693a03: 解脱九品亦然。失徳如何各分九品。謂根本 T1562_.29.0693a04: 品有下中上。此三各分下中上別。由此失徳 T1562_.29.0693a05: 各分九品。謂下下下中下上。中下中中中上。 T1562_.29.0693a06: 上下上中上上品。應知此中下下品道。勢力 T1562_.29.0693a07: 能斷上上品障。如是乃至上上品道勢力。能 T1562_.29.0693a08: 斷下下品障。上上品等諸能治徳初未有故。 T1562_.29.0693a09: 此徳有時上上品等失已無故。應知此中智 T1562_.29.0693a10: 雖勝。惑未増盛故道名下品。相續中*惑雖極 T1562_.29.0693a11: 難斷。細隨行故障名下品。依如是理應立譬 T1562_.29.0693a12: 喩。如浣衣位麁垢先除。於後後時漸除細垢。 T1562_.29.0693a13: 謂彼麁垢於所住衣非甚堅著。少用功力以 T1562_.29.0693a14: 水浣洗便能遣除。細垢不然。由甚堅著所 T1562_.29.0693a15: 住衣故。以灰汁等及多功力方能遣除。又如 T1562_.29.0693a16: 麁闇小明能滅。要以大明方滅細闇。謂麁重 T1562_.29.0693a17: 闇纔擧小明便能令滅。若細輕闇要擧大明 T1562_.29.0693a18: 方能令滅。失徳相對理亦應然。由此可言白 T1562_.29.0693a19: 勝黒劣。若異此者。上上品道現在前時。方 T1562_.29.0693a20: 能對治下下品障。如何可言白法力勝黒法 T1562_.29.0693a21: 力劣。又刹那頃能治道生。於無始來展轉増 T1562_.29.0693a22: 益。諸堅固惑能永拔根。由此故言白勝黒劣。 T1562_.29.0693a23: 如時經久所集衆病。服少良藥能令頓愈。又 T1562_.29.0693a24: 如長時所集衆闇。一刹那頃光明能滅。已辯 T1562_.29.0693a25: 失徳差別九品。次當依彼立聖者別。且諸有 T1562_.29.0693a26: 學修道位中。總亦名爲信解見至。隨位復有 T1562_.29.0693a27: 多種差別。先應建立都。未斷者。頌曰 T1562_.29.0693a28: 未斷修斷失 住果極七返 T1562_.29.0693a29: 論曰。諸住果者於一切地。修所斷失全未斷 T1562_.29.0693b01: 時。名爲預流生。極七返。七返言顯七往返 T1562_.29.0693b02: 生。是人天中各七生義。極言爲顯受生最 T1562_.29.0693b03: 多。非諸預流皆定七返。故契經説。極七返生 T1562_.29.0693b04: 是彼最多七返生義。經説與此義無差別。諸 T1562_.29.0693b05: 無漏道總名爲流。由此爲因趣涅槃故。預言 T1562_.29.0693b06: 爲顯最初至得。彼預流故説名預流。此預 T1562_.29.0693b07: 流名爲目何義。若初得道名爲預流。則預流 T1562_.29.0693b08: 名應目第八。若初得果名爲預流。則倍離欲 T1562_.29.0693b09: 全離欲者。至道類智應名預流。此預流名目 T1562_.29.0693b10: 初得果。然倍離欲全離欲者。至道類智不名 T1562_.29.0693b11: 預流。約修惑斷立彼果故。預流必依遍得果 T1562_.29.0693b12: 者。初所得果以立名故。一來不還非定初得。 T1562_.29.0693b13: 唯有此果必初得故。何縁此名不目第八。未 T1562_.29.0693b14: 具得向果無漏道故。未具得見修無漏道故。 T1562_.29.0693b15: 未遍至得現觀流故。八忍八智名現觀流。道 T1562_.29.0693b16: 類智時皆具至得。是故第八不名預流。由此 T1562_.29.0693b17: 預流唯是初果。彼從此後欲人天中。各受七 T1562_.29.0693b18: 生應言十四。何故説彼極受七生。此責不然。 T1562_.29.0693b19: 七數等故如七葉樹及七處善。若謂經説見 T1562_.29.0693b20: 圓滿者。無處無容受第八有。不應説彼於人 T1562_.29.0693b21: 天趣各受七生。此亦不然。經約一趣密意説 T1562_.29.0693b22: 故。若謂此經非密意説。則彼亦應不受中有。 T1562_.29.0693b23: 若人天趣合受七生。經但應言受人天七。何 T1562_.29.0693b24: 縁經説天七及人。既説及言定知各七。又必 T1562_.29.0693b25: 應爾。飮光部經。分明別説各受七故。若依 T1562_.29.0693b26: 一趣密意而説。故與經説見圓滿者。無第八 T1562_.29.0693b27: 有言不相違。如何上流有遍沒者。彼一趣受 T1562_.29.0693b28: 過八生故無相違失。遮第八言依極七有。地 T1562_.29.0693b29: 非約上地故。謂若於此地説諸聖者極受七 T1562_.29.0693c01: 生。即於此地中遮第八有非色無色契經所 T1562_.29.0693c02: 説七返有言。非約三界無差別説。寧應謂此 T1562_.29.0693c03: 遮第八言。總約三界無差別説。故此經説遮 T1562_.29.0693c04: 第八言。如七有言唯約欲界。密意説故無相 T1562_.29.0693c05: 違失。有餘謂此會釋不然。餘處曾無如是説 T1562_.29.0693c06: 故。此中無有密説相故。謂曾無處作如是言。 T1562_.29.0693c07: 上流受生過於七有。可以證此遮八有經。依 T1562_.29.0693c08: 欲界説非約一切。又非遮止第八有經。違害 T1562_.29.0693c09: 所餘無別意教。必有別意故判爲密意説。故 T1562_.29.0693c10: 此會釋不應正理。豈不遮止第八有經。與 T1562_.29.0693c11: 上流經極相違害。無相違害。以上流經總 T1562_.29.0693c12: 説上流有餘意故。謂此唯説全超半超。名爲 T1562_.29.0693c13: 上流無遍沒故。如是會釋理定不然。餘處曾 T1562_.29.0693c14: 無如是説故。生處定因曾不説故。謂曾無處 T1562_.29.0693c15: 説諸上流。唯有二種無有遍沒。又曾不説生 T1562_.29.0693c16: 處定因。言此上流定於色界。唯生此處彼處 T1562_.29.0693c17: 不生。然契經説七士趣處。擧多譬喩以顯上 T1562_.29.0693c18: 流。次第遍生色界諸處。觀彼經意既説上 T1562_.29.0693c19: 流。至道等邊無縁故滅。顯不還者於色界 T1562_.29.0693c20: 中。一切處生過於八有。故知定有遍沒上流。 T1562_.29.0693c21: 謂彼經中依六士趣各説一喩。唯於第七上 T1562_.29.0693c22: 流士趣説十一喩。顯彼聖者於色界中。有次 T1562_.29.0693c23: 第生一切處者。故彼經説如有上流乃至道 T1562_.29.0693c24: 邊。或水邊等無所依故即便盡滅。顯彼聖者 T1562_.29.0693c25: 過於此處。無生處故便般涅槃。故上流經無 T1562_.29.0693c26: 餘意趣。遮第八教與彼相違。即是此經密意 T1562_.29.0693c27: 説相。又見經説無差別言。於中非無差別意 T1562_.29.0693c28: 趣。如契經説。無處無容有二輪王倶時出現。 T1562_.29.0693c29: 此經雖復無差別言。非不但依一四洲説。此 T1562_.29.0694a01: 中亦可作如是言。餘處曾無如是説故。此中 T1562_.29.0694a02: 無有密説相故。豈即謂此會釋不然。故彼此 T1562_.29.0694a03: 中徒興固執。復何縁故感八有業。能障見諦 T1562_.29.0694a04: 非七有業。若謂聖者於欲界中。極受七生無 T1562_.29.0694a05: 第八故。此無因故亦同所疑。若謂齊此時相 T1562_.29.0694a06: 續必熟故。此亦不然。無定因故。謂有何等 T1562_.29.0694a07: 決定因縁。於第七生爲盡諸漏。根未熟者至 T1562_.29.0694a08: 第八生。爲盡諸漏根亦不熟。若謂聖道種類 T1562_.29.0694a09: 爾故。如爲七歩毒蛇所螫。此喩不然。壽量定 T1562_.29.0694a10: 者過此齊限亦得往故。又若聖道種類法然。 T1562_.29.0694a11: 則由道生遮第八有。寧説彼業能障見諦。謂 T1562_.29.0694a12: 但應言由聖道起遮第八有。不應言感第八 T1562_.29.0694a13: 有業能障見諦。若有已作及已増長第八有 T1562_.29.0694a14: 業。聖道於彼無能遮力故不得生。彼亦不 T1562_.29.0694a15: 應能障見諦。至第八有方般涅槃。於正理中 T1562_.29.0694a16: 有何違害。有餘於此作是釋言。由彼有餘七 T1562_.29.0694a17: 結在故。謂二下分五上分結。此亦無能證。 T1562_.29.0694a18: 唯七有唯貪瞋結。引七有故。又無契經説不 T1562_.29.0694a19: 還者受極七有。又無經説五上分結引欲界 T1562_.29.0694a20: 生。故彼所言無能證力。但由法爾極受七生。 T1562_.29.0694a21: 於中不應強申理趣。中間雖有聖道現前。餘 T1562_.29.0694a22: 業力持不證圓寂。唯依佛出世有別解律儀。 T1562_.29.0694a23: 故彼第七有若不遇佛法便在家。得阿羅漢 T1562_.29.0694a24: 果。既得果已必不住家。苾芻威儀法爾成 T1562_.29.0694a25: 就。雖不會遇前佛所説。而於餘命生極厭心。 T1562_.29.0694a26: 不經久時便入圓寂。有言。彼往餘道出家。理 T1562_.29.0694a27: 不應然。往餘道者。由惡見力邪業轉故。云何 T1562_.29.0694a28: 彼名無退墮法。以不生長退墮業故。違彼生 T1562_.29.0694a29: 長業與果故。強盛善根鎭彼身故。加行意樂 T1562_.29.0694b01: 倶清淨故。諸有決定墮惡趣業。尚不起忍。況 T1562_.29.0694b02: 得預流。故有頌言 T1562_.29.0694b03: 愚作罪小亦墮惡 智爲罪大亦脱苦 T1562_.29.0694b04: 如團鐵小亦沈水 爲鉢鐵大亦能浮 T1562_.29.0694b05: 經説預流作苦邊際。依何義立苦邊際名。依 T1562_.29.0694b06: 齊此生後更無苦。是令後苦不相續義。或苦 T1562_.29.0694b07: 邊際所謂涅槃。如何涅槃。可是所作除彼得 T1562_.29.0694b08: 障。故説作言如言作空。謂毀臺觀若於人趣 T1562_.29.0694b09: 得預流果。人中滿七天准應知。非聖亦有極 T1562_.29.0694b10: 七返生。相續成熟得涅槃義。然非決定。是故 T1562_.29.0694b11: 不説。已*辯修惑都未斷者。名預流果極七返 T1562_.29.0694b12: 生。今次應*辯斷位衆聖。且應建立一來向 T1562_.29.0694b13: 果。頌曰 T1562_.29.0694b14: 斷欲三四品 三二生家家 T1562_.29.0694b15: 斷至五二向 斷六一來果 T1562_.29.0694b16: 論曰。即預流者進斷修惑。若三縁具轉名家 T1562_.29.0694b17: 家。一由斷惑。斷欲修惑三四品故。謂惑於 T1562_.29.0694b18: 先異生位斷。或今預流進修位斷。二由成根。 T1562_.29.0694b19: 得能治彼無漏根故。謂已成就彼能治道。三 T1562_.29.0694b20: 品四品無漏諸根。三由受生。更受欲有三二 T1562_.29.0694b21: 生故。謂斷三品更受三生。若斷四品更受二 T1562_.29.0694b22: 生。此三二生由異生位。造作及増長感三二 T1562_.29.0694b23: 生業。非諸聖者於聖位中。更能新作牽後有 T1562_.29.0694b24: 業。以背生死向涅槃故。由此契經説諸聖者。 T1562_.29.0694b25: 唯受故業更不造新。若三縁中隨闕一種。闕 T1562_.29.0694b26: 二全闕不名家家。何故成根。頌中不説預流 T1562_.29.0694b27: 果後。説進斷惑成能治彼無漏諸根。義*准已 T1562_.29.0694b28: 成。故不具説。若爾應不説三二生言。説斷三 T1562_.29.0694b29: 四品義已成故。謂已進斷三四品惑。決定餘 T1562_.29.0694c01: 有三生二生。故説家家相不圓滿。則應於頌 T1562_.29.0694c02: 更説等聲。方可具收家家三相。或應不説三 T1562_.29.0694c03: 二生言。然頌中言三二生者。以有増進於所 T1562_.29.0694c04: 受生。或少或無或過此故。有餘師説。亦有 T1562_.29.0694c05: 具足家家三縁而非家家。謂異生位先斷修 T1562_.29.0694c06: 惑。三品四品住見道中。但以家家生所顯故。 T1562_.29.0694c07: 是預流果勝進位故。非住見道有斯義故。 T1562_.29.0694c08: 雖三縁具不名家家。今詳彼言定不應理。非 T1562_.29.0694c09: 住見道具彼三縁。爾時不能修修*惑對治故。 T1562_.29.0694c10: 要得治彼無漏諸根。方是三縁中成無漏根 T1562_.29.0694c11: 義。故住見道非具三縁。無具三縁非家家者。 T1562_.29.0694c12: 應知總有二種家家。一天家家。謂欲天趣生 T1562_.29.0694c13: 三二家而證圓寂。或一天處或二或三。二人 T1562_.29.0694c14: 家家。謂於人趣生三二家而證圓寂。或一洲 T1562_.29.0694c15: 處或二或三。若有七生不必滿七。非家家位 T1562_.29.0694c16: 中間涅槃。何類所攝攝屬七生。七中極聲顯 T1562_.29.0694c17: 極多故。由此已顯生未滿前。得般涅槃亦是 T1562_.29.0694c18: 彼攝。根最鈍者具經七生。非諸利根生定滿 T1562_.29.0694c19: 七。寧無斷五亦名家家。以斷五時必斷第 T1562_.29.0694c20: 六。非一品惑能障得果。猶如一間未越界 T1562_.29.0694c21: 故。即預流者進斷欲界一品修惑乃至五品。 T1562_.29.0694c22: 應知轉名一來果向。若斷第六成一來果。彼 T1562_.29.0694c23: 往天上一來人間而般涅槃。名一來果。過此 T1562_.29.0694c24: 以後更無生故。即由此義證家家中。若天家 T1562_.29.0694c25: 家受三生者。人間受二天上受三。受二生者 T1562_.29.0694c26: 人一天二。如應例釋人中家家。若謂不然。彼 T1562_.29.0694c27: 一來果有何異彼二生家家。彼貪瞋癡唯餘 T1562_.29.0694c28: 下品故。即一來果名薄貪瞋癡。已辯一來向 T1562_.29.0694c29: 果差別。次應建立不還向果。頌曰 T1562_.29.0695a01: 斷七或八品 一生名一間 T1562_.29.0695a02: 此即第三向 斷九不還果 T1562_.29.0695a03: 論曰。即一來者進斷餘惑。若三縁具轉名一 T1562_.29.0695a04: 間。一由斷惑。斷欲界中修斷七品或八品故。 T1562_.29.0695a05: 二由成根。得能治彼無間解脱無漏根故。三 T1562_.29.0695a06: 由受生。更受欲有天或人中餘一生故。若三 T1562_.29.0695a07: 縁中隨闕一種。闕二全闕不名一間。成無漏 T1562_.29.0695a08: 根頌中不説。及應復説一生所因。准家家中 T1562_.29.0695a09: 如應當釋。所言間者是隙異名。調彼位中。由 T1562_.29.0695a10: 有一隙容一生故。未得涅槃。或此間名目間 T1562_.29.0695a11: 隔義。謂於彼位有餘一生。爲間隔故不證圓 T1562_.29.0695a12: 寂。有一間者説名一間。如何有餘一品修 T1562_.29.0695a13: *惑能爲障礙令受欲界生。名爲一間。未得 T1562_.29.0695a14: 不還果。若斷此品便爲超越欲界所繋諸業 T1562_.29.0695a15: 煩惱異熟等流二果地故。彼極爲礙容更受 T1562_.29.0695a16: 生。斷六品時未越彼地。故無斷五中間受生。 T1562_.29.0695a17: 現身不能證一來果。即斷修惑七八品者。應 T1562_.29.0695a18: 知亦名不還果向。先斷三四七八品惑入見 T1562_.29.0695a19: 諦者。後得果時即名家家及一間不。此未名 T1562_.29.0695a20: 曰家家一間。未得治彼無漏根故。初得果位 T1562_.29.0695a21: 果道現前。爾時未修勝果道故。要至後位起 T1562_.29.0695a22: 勝果道。方得名曰家家一間。治彼無漏根爾 T1562_.29.0695a23: 時方得故。若進斷惑預流一來。方立家家一 T1562_.29.0695a24: 間名者。何故善逝。手箭經中説七生一來與 T1562_.29.0695a25: 彼同斷惑。如彼經説。云何家家。謂永斷遍知。 T1562_.29.0695a26: 身見等三結。極七返有應知亦然。云何一間。 T1562_.29.0695a27: 謂永斷遍知身見等三結。及已能薄欲貪瞋 T1562_.29.0695a28: 癡。一來亦爾。無相違失。不言唯故。如經所 T1562_.29.0695a29: 説。預流一來。謂説預流永斷三結。非所餘結 T1562_.29.0695b01: 彼未能斷。如説預流永斷六法。一有身見。二 T1562_.29.0695b02: 邊執見。三邪見。四順惡趣貪。五順惡趣瞋。六 T1562_.29.0695b03: 順惡趣癡。又説一來永斷三結。薄貪瞋癡不 T1562_.29.0695b04: 言薄慢。又不説斷邊見邪見。如預流果。非 T1562_.29.0695b05: 一來果不令慢薄不斷邊邪。然彼經中不言 T1562_.29.0695b06: 唯故。起彼治故必亦斷彼。如是所説家家 T1562_.29.0695b07: 一間。既不言唯進斷無失。又契經説。彼生 T1562_.29.0695b08: 數減定知彼望預流一來。轉更成多諸煩惱 T1562_.29.0695b09: 斷。以諸煩惱是生因故。即由此故知彼望前。 T1562_.29.0695b10: 必定已生殊勝對治。若爾何故説家家一間 T1562_.29.0695b11: 與七生一來所斷相似。顯此即是彼差別故。 T1562_.29.0695b12: 或所進斷細難覺故。或應更審求同説因。不 T1562_.29.0695b13: 可引斯少分密教。便決定證家家一間。與預 T1562_.29.0695b14: 流一來所斷惑相似。上座意謂。家家一間與 T1562_.29.0695b15: 七生一來。但利根有異。謂隨信行隨得預 T1562_.29.0695b16: 流。若成預流轉名信解。亦即名曰極七返生。 T1562_.29.0695b17: 諸隨法行隨得預流。若成預流轉名見至。即 T1562_.29.0695b18: 於此位亦名家家。由彼聖者根猛利故。生三 T1562_.29.0695b19: 二家便證圓寂。又即信解隨得一來。若成一 T1562_.29.0695b20: 來仍名信解。即於此位經於二生。即諸見至 T1562_.29.0695b21: 隨得一來。若成一來仍名見至。即於此位亦 T1562_.29.0695b22: 名一間。由彼聖者根猛利故。受一間生便證 T1562_.29.0695b23: 圓寂。如是安立不應正理。以極聲顯生最多 T1562_.29.0695b24: 故。若預流果經三二生。便般涅槃名家家者。 T1562_.29.0695b25: 極七返有唯經三二生便般涅槃。與家家何 T1562_.29.0695b26: 異。又彼既謂即預流果。若利根者生三二家 T1562_.29.0695b27: 便般涅槃。是家家攝。極七返有亦許中間。經 T1562_.29.0695b28: 三二生便證圓寂。如何執彼定是鈍根。非即 T1562_.29.0695b29: 鈍根可亦名利。故彼所立不應正理。又若一 T1562_.29.0695c01: 間由利根故。唯受一有便般涅槃。如何可説 T1562_.29.0695c02: 即一來果。許一來言目二生故。又彼論説不 T1562_.29.0695c03: 遮一來。唯於天趣有重生理。諸一間者可無 T1562_.29.0695c04: 是事。此非亦是一趣重生。非一來故。二生 T1562_.29.0695c05: 所隔立一間名。可不成故。謂不應説有一來 T1562_.29.0695c06: 者。唯於天趣具受二生。以説一來般涅槃故。 T1562_.29.0695c07: 若二生者如何可説名爲一間。故彼所言可 T1562_.29.0695c08: 無是事。此言應理。又一來者。彼定無容許天 T1562_.29.0695c09: 趣中有重生理。與彼所許於天趣中。二生家 T1562_.29.0695c10: 家應無別故。若謂如説極七返有。據極滿者 T1562_.29.0695c11: 説七返言。而實於中有不滿者。如是就極立 T1562_.29.0695c12: 一來名。謂極一來便證圓寂。而實亦有天上 T1562_.29.0695c13: 重生。不來人中證圓寂者。此亦非理。前過隨 T1562_.29.0695c14: 故。又彼所許鈍根一來。若於天中受一生已。 T1562_.29.0695c15: 不來人趣便般涅槃。與彼一間有何差別。無 T1562_.29.0695c16: 決定理限彼鈍根。必來人中方證圓寂。若不 T1562_.29.0695c17: 來者便成一間。非即鈍根可亦名利故彼所 T1562_.29.0695c18: 立不應正理。又彼所許違害契經。以有經中 T1562_.29.0695c19: 説信解性。若有獲得殊勝善根。亦説名爲利 T1562_.29.0695c20: 根等故。謂契經説。若有五根増上猛利極圓 T1562_.29.0695c21: 滿者。名倶解脱阿羅漢果。若有五根漸劣漸 T1562_.29.0695c22: 鈍名慧解脱。乃至廣説。於此經中時解脱者。 T1562_.29.0695c23: 得八解脱亦名利根。若未獲得八解脱者。不 T1562_.29.0695c24: 時解脱亦名鈍根。若諸信解得滅盡定。亦説 T1562_.29.0695c25: 名爲利根身證。若未獲得滅盡定者。雖是見 T1562_.29.0695c26: 至而名鈍根。如是一來信解*性者。得勝治 T1562_.29.0695c27: 故轉名一間。若未獲得勝對治者。雖見至*性 T1562_.29.0695c28: 唯名一來。如是應知家家七返。故彼所立家 T1562_.29.0695c29: 家一間唯是利根。其理非善。又彼部論作如 T1562_.29.0696a01: 是言。品別斷惑非眞聖教。彼部所立家家一 T1562_.29.0696a02: 間。唯是利根豈眞聖教。非彼上座自許己身。 T1562_.29.0696a03: 及我許彼是眞大聖。寧謂自言是聖教攝。佛 T1562_.29.0696a04: 曾無處作如是言。又彼所言違餘聖教。不可 T1562_.29.0696a05: 自謂是聖教攝。然品別斷惑非非眞聖教。以 T1562_.29.0696a06: 薄伽梵説一來果。永斷三結薄貪瞋癡。非貪 T1562_.29.0696a07: 瞋癡如材木等。可由斫等令其漸薄。但可品 T1562_.29.0696a08: 別漸次斷之。下品爲餘説之爲薄。又契經説。 T1562_.29.0696a09: 諸不還者。已無餘斷貪欲瞋恚。由此爲證知 T1562_.29.0696a10: 一來時。猶有餘品貪瞋未斷。今至此位方斷 T1562_.29.0696a11: 無餘。又契經説。預流果位已永斷一切趣惡 T1562_.29.0696a12: 趣貪等。由此證知一來果等。有品已斷有品 T1562_.29.0696a13: 未除。又已顯成得勝治故。方可建立家家一 T1562_.29.0696a14: 間。既彼位中得勝對治。知盡貪等與前有別。 T1562_.29.0696a15: 是故品別斷惑理成。隨眠品中亦已顯示。又 T1562_.29.0696a16: 彼論説有何因縁。於斷惑時許品別斷。唯許 T1562_.29.0696a17: 九品非十非千。此責不然。唯有如是九品差 T1562_.29.0696a18: 別對治生故。謂斷惑位一一地中。九品道生 T1562_.29.0696a19: 便能永斷自地所攝諸煩惱故。無勞建立若 T1562_.29.0696a20: 十若千。又與見修所斷同故。謂彼宗許斷煩 T1562_.29.0696a21: 惱時。亦有分爲品別斷義。以見修道所斷 T1562_.29.0696a22: 諸惑許入聖時前後斷故。既許如是亦可責 T1562_.29.0696a23: 言。有何因縁於斷惑位許品別斷。然唯建立 T1562_.29.0696a24: 見修二品非三非千。彼既許然此亦應爾。又 T1562_.29.0696a25: 薄伽梵於契經中亦作是言。九品斷惑。前來 T1562_.29.0696a26: 依彼已具辯成。佛於法性自在通達。作如是 T1562_.29.0696a27: 説。但可信依不應於中輕爲徴詰故一來果 T1562_.29.0696a28: 勝進道中。方建立一間非住一來果。亦預流 T1562_.29.0696a29: 果勝進道中。方建立家家非住預流果。如是 T1562_.29.0696b01: 所説理趣必然。即先成就一來果者。斷欲界 T1562_.29.0696b02: 惑九品盡時。捨一來名得不還果。必不還受 T1562_.29.0696b03: 欲界生故。此或名爲五下結斷。如契經説。若 T1562_.29.0696b04: 有永斷五下分結名爲不還。此據集斷密作 T1562_.29.0696b05: 是説。必無五結倶時斷理。或二或三先已 T1562_.29.0696b06: 斷故。理實應説於此位中斷二或三得不還 T1562_.29.0696b07: 果 T1562_.29.0696b08: *説一切有部順正理論*卷第六十四 T1562_.29.0696b09: T1562_.29.0696b10: T1562_.29.0696b11: T1562_.29.0696b12: T1562_.29.0696b13: 尊者衆賢造 T1562_.29.0696b14: *三藏法師玄奘奉 *詔譯 T1562_.29.0696b15: *辯賢聖品第六之九 T1562_.29.0696b16: 依不還位。諸契經中。以種種門建立差別。今 T1562_.29.0696b17: 次應辯彼差別相。頌曰 T1562_.29.0696b18: 此中生有行 無行般涅槃 T1562_.29.0696b19: 上流若雜修 能往色究竟 T1562_.29.0696b20: 超半超遍沒 餘能往有頂 T1562_.29.0696b21: 行無色有四 住此般涅槃 T1562_.29.0696b22: 論曰。此不還者總説有七。且行色界差別有 T1562_.29.0696b23: 五。一中般涅槃。二生般涅槃。三有行般涅槃。 T1562_.29.0696b24: 四無行般涅槃。五者上流。此於中間般涅槃 T1562_.29.0696b25: 故。説此名曰中般涅槃。如是應知。此於生已。 T1562_.29.0696b26: 此由有行。此由無行般涅槃故名生般等。此 T1562_.29.0696b27: 上流故名爲上流。言中般者。謂有一類補特 T1562_.29.0696b28: 伽羅。已於生結得非擇滅。起結不爾。彼於欲 T1562_.29.0696b29: 界遇逼惱縁之所逼惱。便能自勉修斷餘結 T1562_.29.0696c01: 殊勝加行。加行未滿遇捨命縁。遂致命終由 T1562_.29.0696c02: 起結力。受色中有厭多苦故。乘前起道進斷 T1562_.29.0696c03: 餘結。成阿羅漢得般涅槃。言生般者。謂有 T1562_.29.0696c04: 一類補特伽羅。由先具造順起生業及増長 T1562_.29.0696c05: 故。欲界沒已受色界生。由具勤修速進道故。 T1562_.29.0696c06: 生已不久成阿羅漢。盡其壽量方般涅槃。約 T1562_.29.0696c07: 有餘依説爲生般。非纔生已便般無餘。彼捨 T1562_.29.0696c08: 壽中無自在故。言有行般無行般者。謂有一 T1562_.29.0696c09: 類補特伽羅。生已多時方成無學。於中有一 T1562_.29.0696c10: 勇猛精進。有一禀性慢緩懈怠。如次名爲有 T1562_.29.0696c11: 行無行。謂若一類。先欲界中依不息加行。三 T1562_.29.0696c12: 摩地力。斷五下分結。成不還果。後生色界。經 T1562_.29.0696c13: 於多時還能進修前種類道成阿羅漢。名有 T1562_.29.0696c14: 行般。無行般者。與此相違。或色界生經多時 T1562_.29.0696c15: 已。依止苦行解脱餘結。名有行般。以彼修習 T1562_.29.0696c16: 依功用道般涅槃故。與此相違名無行般。豈 T1562_.29.0696c17: 不中般生般現般。所依止行亦有此故。應立 T1562_.29.0696c18: 有行無行般名。無如是失。此義雖等而彼各 T1562_.29.0696c19: 有差別位故。謂中般等。雖亦定依苦行樂行 T1562_.29.0696c20: 解脱餘結。而彼各有分位不同。對此名爲不 T1562_.29.0696c21: 共差別。此無如是分位別故。約道不同顯其 T1562_.29.0696c22: 差別。如何以此例彼令同。故於此中所辯無 T1562_.29.0696c23: 失。由此有説二差別者。由縁有爲無爲聖道。 T1562_.29.0696c24: 如其次第得涅槃故。應知亦無餘同此失。經 T1562_.29.0696c25: 主所難有大過失。爲已善通此義雖等。而彼 T1562_.29.0696c26: 各有差別位故。然有經説無行在先。亦有經 T1562_.29.0696c27: 中先説有行。時既無異隨説無違。有行可尊 T1562_.29.0696c28: 故我先説。言上流者。謂有一類補特伽羅。上 T1562_.29.0696c29: 流行増非初生處即證圓寂。謂欲界沒往色 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 690 691 692 693 694 695 696 697 698 699 700 701 702 703 704 705 [行番号:有/無] [返り点:無/有] [CITE] |