SAT DB

T1562_.29.0725a01: 前説理定可依。無學位中無非果滿故不由
T1562_.29.0725a02: 果建立滿名。自位相望獨名滿者。要具二種
T1562_.29.0725a03: 謂根與定。故唯不時倶解脱者。望餘無學獨
T1562_.29.0725a04: 得滿名。隨闕一者尚非滿無學。何況雙闕
T1562_.29.0725a05: 得滿無學名。何等名爲隨闕一者。謂時解脱
T1562_.29.0725a06: 得滅盡定。或不時解脱不得滅盡定。何等名
T1562_.29.0725a07: 爲雙闕二者。謂時解脱不得滅定。有許闕一
T1562_.29.0725a08: 亦得滿名。此不可依理如前説。如契經説。
T1562_.29.0725a09: 二阿羅漢一具三明二不退法。於前所説諸
T1562_.29.0725a10: 應果中。二阿羅漢何應果攝。且不退法攝在
T1562_.29.0725a11: 不動。然此不動差別有二。一者唯能不退應
T1562_.29.0725a12: 果。二者不退一切勝徳。此中第一但名不動。
T1562_.29.0725a13: 如思法等由練根得。仍有退失阿羅漢果。此
T1562_.29.0725a14: 異彼故得不動名。然於應果一切勝徳。猶可
T1562_.29.0725a15: 退失不名不退。第二亦無退諸勝徳。故經於
T1562_.29.0725a16: 彼立不退名。以不動中於勝功徳有可退者。
T1562_.29.0725a17: 是故契經於不動。内立不退法具三明者。有
T1562_.29.0725a18: 言此攝在慧解脱。倶解脱中豈不宿住死生
T1562_.29.0725a19: 漏盡。三種妙智名曰三明。若具成此三名具
T1562_.29.0725a20: 三明者。作如是説爲欲顯何。若具三明必起
T1562_.29.0725a21: 靜慮。三明要依靜慮發故。非慧解脱靜慮現
T1562_.29.0725a22: 前。蘇尸摩經分明説故。寧説慧解脱亦攝具
T1562_.29.0725a23: 三明。此不相違經據滿故。然有已得七解脱
T1562_.29.0725a24: 者。未得滅定故亦名慧解脱。依不得滅盡定
T1562_.29.0725a25: 體。建立慧倶二解脱故。理必應爾。以契經
T1562_.29.0725a26: 言有具三明非倶解脱。既有此説便決定知。
T1562_.29.0725a27: 有具三明非倶解脱。離慧解脱此爲是何。是
T1562_.29.0725a28: 故所言具三明者。二解脱攝定爲應理。有言
T1562_.29.0725a29: 非理。所以者何。彼不了達所引經故。於餘契
T1562_.29.0725b01: 經有相違故。謂彼所引恣擧經言。有具三明
T1562_.29.0725b02: 非倶解脱。據遮圓滿倶解脱説。然有極下唯
T1562_.29.0725b03: 得最初。根本靜慮現在前者。亦説名爲倶解
T1562_.29.0725b04: 脱故。如餘經説。時迦莫迦問慶喜言。世尊處
T1562_.29.0725b05: 處説倶解脱。此倶解脱名何所目佛數説耶。
T1562_.29.0725b06: 慶喜答言。倶解脱者。謂入離欲惡不善法。有
T1562_.29.0725b07: 尋有伺離生喜樂。初靜慮中具足安住。及由
T1562_.29.0725b08: 慧故見諸漏盡。齊此方名倶解脱者。准此經
T1562_.29.0725b09: 説知恣擧經。據遮圓滿倶解脱説。即此經後
T1562_.29.0725b10: 復作是言。應知所餘名慧解脱。又遮慧解脱
T1562_.29.0725b11: 起初根本定故。次慶喜告迦莫迦。具壽當知
T1562_.29.0725b12: 非慧解脱。已入離欲惡不善法。有尋有伺離
T1562_.29.0725b13: 生喜樂。初靜慮中具足安住。然能以慧見諸
T1562_.29.0725b14: 漏盡。世尊説爲慧解脱者。由此彼謂蘇尸摩
T1562_.29.0725b15: 經。且據圓滿慧解脱説。唯約已得滅盡定者
T1562_.29.0725b16: 立倶解脱。其理不成。故此經中意顯此義。具
T1562_.29.0725b17: 三明者必倶解脱。要起根本靜慮現前。方有
T1562_.29.0725b18: 得名具三明故。有倶解脱非具三明。謂阿羅
T1562_.29.0725b19: 漢得八解脱。而未能起三明現前。今詳諸經
T1562_.29.0725b20: 眞實意趣。慧倶解脱若圓滿者其體各異。未
T1562_.29.0725b21: 起根本已得滅盡位懸隔故。不圓滿者二體
T1562_.29.0725b22: 相雜。隨説皆通不應爲諍。然欲簡別令無雜
T1562_.29.0725b23: 者。應就滅定不得得説。以慧解脱無得滅
T1562_.29.0725b24: 定根本靜慮。雖不現行然於去來必成就故。
T1562_.29.0725b25: 由此可説具三明者。理通攝在二解脱中
T1562_.29.0725b26: ＊説一切有部順正理論＊卷第七十
T1562_.29.0725b27:
T1562_.29.0725b28:
T1562_.29.0725b29:
T1562_.29.0725c01:
T1562_.29.0725c02:
T1562_.29.0725c03: 阿毘達磨順正理論卷第七十一
T1562_.29.0725c04:   尊者衆賢造
T1562_.29.0725c05: 　＊三藏法師玄奘奉　　＊詔譯　
T1562_.29.0725c06:   ＊辯賢聖品第六之十五
T1562_.29.0725c07: 廣説諸道差別無量。謂世出世見修道等。今
T1562_.29.0725c08: 應思擇於諸道中。略説有幾可能遍攝。頌曰
T1562_.29.0725c09:     應知一切道略説唯有四
T1562_.29.0725c10:     謂加行無間解脱勝進道
T1562_.29.0725c11: 論曰。加行道者。謂此無間無間道生。無間道
T1562_.29.0725c12: 者。謂此能滅所應斷障。解脱道者。謂已解
T1562_.29.0725c13: 脱所應斷障最初所生。勝進道者。謂除無間
T1562_.29.0725c14: 加行解脱所餘諸道。何義名道。謂尋求依。依
T1562_.29.0725c15: 此尋求涅槃果故。由此一切修苦智等。無不
T1562_.29.0725c16: 皆爲尋求涅槃。或此道名目涅槃路。三乘賢
T1562_.29.0725c17: 聖渉此夷途。速達二種涅槃界故。道於餘處
T1562_.29.0725c18: 立通行名。以於諦中能善通達。復能速往涅
T1562_.29.0725c19: 槃城故。此有幾種依何建立。頌曰
T1562_.29.0725c20:     通行有四種樂依本靜慮
T1562_.29.0725c21:     苦依所餘地遲速鈍利根
T1562_.29.0725c22: 論曰。經説通行總有四種。一苦遲通行。二苦
T1562_.29.0725c23: 速通行。三樂遲通行。四樂速通行。此四通行
T1562_.29.0725c24: 有差別者。依地依根建立異故。云何依地建
T1562_.29.0725c25: 立差別。謂依根本四靜慮中。所生聖道名樂
T1562_.29.0725c26: 通行。任運轉故如乘船筏。任運轉者。由此地
T1562_.29.0725c27: 中止觀雙行無増減故。又此諸地所有等持。
T1562_.29.0725c28: 攝受五支四支成故。依餘無色未至中間。所
T1562_.29.0725c29: 生聖道名苦通行。雖道非苦苦受相應。艱辛
T1562_.29.0726a01: 轉故亦名爲苦。如依陸路乘馬等行。艱辛轉
T1562_.29.0726a02: 者。由此地中止觀雖倶而増減故。謂無色地
T1562_.29.0726a03: 觀減止増。未至中間觀増止減。又此諸地所
T1562_.29.0726a04: 有等持。不攝五支四支成故。有餘師説。未至
T1562_.29.0726a05: 地道難可成辦故立苦名。謂有先來都未得
T1562_.29.0726a06: 定。多起功用方得現前。此既現前爲勝加行。
T1562_.29.0726a07: 根本靜慮易起故樂。靜慮中間同一地攝。異
T1562_.29.0726a08: 心品滅異心品生。極爲艱辛故亦名苦。譬如
T1562_.29.0726a09: 以木析木極難。謂一地中有尋有伺。麁心品
T1562_.29.0726a10: 滅無尋唯伺。細心品生多用功力。諸無色定
T1562_.29.0726a11: 亦甚難成。故亦名苦極微細故。謂無色定行
T1562_.29.0726a12: 相眇然。不易測量修難成辦。又從靜慮起無
T1562_.29.0726a13: 色時。五蘊定滅四蘊定起。極爲難辦故立苦
T1562_.29.0726a14: 名。云何依根建立差別。謂即苦樂二通行中。
T1562_.29.0726a15: 鈍根名遲利根名速。二行於境通達稽遲。説
T1562_.29.0726a16: 名遲通翻此名速。或遲鈍者所起通行名遲
T1562_.29.0726a17: 通行。速此相違。或趣涅槃有遲有速。由根鈍
T1562_.29.0726a18: 利如後當辯。此行五蘊四蘊爲性。由依色定
T1562_.29.0726a19: 無色定別。而名通者顯慧勝故。如見道位雖
T1562_.29.0726a20: 具五蘊。以慧勝故偏立見名。如見道邊諸世
T1562_.29.0726a21: 俗智。金剛喩定亦以五蘊四蘊爲體立智定
T1562_.29.0726a22: 名。然有經中説四通行。五根爲性亦就勝説。
T1562_.29.0726a23: 慧勝中勝故立通名。爲諸有情無中根者。而
T1562_.29.0726a24: 今但説遲速行耶。有一類言無中根者。如契
T1562_.29.0726a25: 經説諸利根中。唯有指鬘最爲第一。諸鈍根
T1562_.29.0726a26: 中唯有蛇奴最爲第一。此經不説別有中根
T1562_.29.0726a27: 故知非有。又於三道各説二故。謂見道中唯
T1562_.29.0726a28: 見説有。隨信法行二道差別。修道位中唯見
T1562_.29.0726a29: 説有。信解見至二道差別。無學道中唯見説
T1562_.29.0726b01: 有。時及不時二道差別。若許有中根應各説
T1562_.29.0726b02: 三道。若爾應與契經相違。如説。有情世間生
T1562_.29.0726b03: 長。有利中鈍三根差別。此不相違。依佛出世
T1562_.29.0726b04: 彼有情類。初中後時入道不同作是説故。初
T1562_.29.0726b05: 入道者如阿若多憍陳那等。後入道者如善
T1562_.29.0726b06: 賢等。中謂所餘。或據有情種解脱分有上中
T1562_.29.0726b07: 下故説無違。然理定應有中根者。謂隨法行
T1562_.29.0726b08: 一種性中。有大聲聞獨覺大覺。不可説彼根
T1562_.29.0726b09: 品無差。又契經中説隨法行是鈍根攝。如説。
T1562_.29.0726b10: 五根増上猛利。極圓滿者名倶解脱。乃至廣
T1562_.29.0726b11: 説。然通行中不別説有中品行者。不明了故。
T1562_.29.0726b12: 於世典中亦隨明了。唯見顯示上下非中。由
T1562_.29.0726b13: 此已釋道唯二意。又彼所引根第一經。已定
T1562_.29.0726b14: 證成有中根者。謂既説有第一利根。知更有
T1562_.29.0726b15: 餘利而非極。但對鈍者説之爲利。又既説有
T1562_.29.0726b16: 第一鈍根。知更有餘鈍而非極。但對利者説
T1562_.29.0726b17: 之爲鈍。故應決定許有中根。經中明説有三
T1562_.29.0726b18: 根故。依根立道必亦有三。但不分明故唯説
T1562_.29.0726b19: 二。然中根性攝在二中。以利鈍中有非極故。
T1562_.29.0726b20: 應知通行隨此相説。唯立遲速無別處中。然
T1562_.29.0726b21: 上所言由根利鈍。於趣圓寂有速有遲。此據
T1562_.29.0726b22: 等修勤加行説。若不據等則鈍利根。趣向涅
T1562_.29.0726b23: 槃遲速不定。又契經説。有現法遲身壞速等
T1562_.29.0726b24: 四句差別。此約加行有勤不勤。不約轉根及
T1562_.29.0726b25: 有退説。以諸聖者若已經生。不退不轉根不
T1562_.29.0726b26: 生上界故。大覺獨覺到究竟。聲聞依何通行
T1562_.29.0726b27: 入聖。證極果大覺唯依樂速通行。謂以第四
T1562_.29.0726b28: 靜慮爲依。由極利根入正決定。證得無上正
T1562_.29.0726b29: 等菩提。於獨覺中麟角喩者。如大覺説餘則
T1562_.29.0726c01: 不定。於到究竟二聲聞中。舍利子依苦速通
T1562_.29.0726c02: 行。及樂速通行入聖證極果。彼依未至入正
T1562_.29.0726c03: 決定。依第四定得漏盡故。目連唯依苦速通
T1562_.29.0726c04: 行。謂依未至入正決定。依無色定得漏盡故。
T1562_.29.0726c05: 二聖先來樂慧樂定。故證極果依色無色。許
T1562_.29.0726c06: 到究竟諸大聲聞。法爾唯應漸次得果。故彼
T1562_.29.0726c07: 入聖道皆依未至地道。亦名爲菩提分法。此
T1562_.29.0726c08: 有幾種名義云何。頌曰
T1562_.29.0726c09:     覺分三十七謂四念住等
T1562_.29.0726c10:     覺謂盡無生順此故名分
T1562_.29.0726c11: 論曰。經説覺分有三十七。謂四念住四正斷
T1562_.29.0726c12: 四神足五根五力七等覺支八聖道支。盡無
T1562_.29.0726c13: 生智説名爲覺。隨覺者別立三菩提。一聲聞
T1562_.29.0726c14: 菩提。二獨覺菩提。三無上菩提。無智睡眠皆
T1562_.29.0726c15: 永斷故。及如實知已作己事。不復作故此二
T1562_.29.0726c16: 名覺。三十七法順趣菩提。是故皆名菩提分
T1562_.29.0726c17: 法。此三十七體各別耶。不爾云何。頌曰
T1562_.29.0726c18:     此實事唯十謂慧勤定信
T1562_.29.0726c19:     念喜捨輕安及戒尋爲體
T1562_.29.0726c20: 論曰。此覺分名雖三十七。實事唯十即慧勤
T1562_.29.0726c21: 等。謂四念住慧根慧力擇法覺支正見以慧
T1562_.29.0726c22: 爲體。四正斷精進根精進力精進覺支正精
T1562_.29.0726c23: 進以勤爲體。四神足定根定力定覺支正定
T1562_.29.0726c24: 以定爲體。信根信力以信爲體。念根念力念
T1562_.29.0726c25: 覺支正念以念爲體。喜覺支以喜爲體。捨
T1562_.29.0726c26: 覺支以行蘊攝捨爲體。輕安覺支以輕安爲
T1562_.29.0726c27: 體。正語正業正命以戒爲體。正思惟以尋爲
T1562_.29.0726c28: 體。如是覺分實事唯十。前五即是信等五根。
T1562_.29.0726c29: 由境等殊分爲三十。更加喜捨輕安戒尋。戒
T1562_.29.0727a01: 分爲三復總成七。并前合成三十七種。毘婆
T1562_.29.0727a02: 沙師説有十一。身業語業不相雜故。戒分爲
T1562_.29.0727a03: 二餘九同前。念住等三名無別屬。如何獨説
T1562_.29.0727a04: 爲慧勤定。頌曰
T1562_.29.0727a05:     四念住正斷神足隨増上
T1562_.29.0727a06:     説爲慧勤定實諸加行善
T1562_.29.0727a07: 論曰。四念住等三品善法。體實遍攝諸加行
T1562_.29.0727a08: 善。然隨同品増上善根。如次説爲慧勤及定。
T1562_.29.0727a09: 何縁於慧立念住名。慧由念力持令住故。何
T1562_.29.0727a10: 故説勤名爲正斷。於正修習斷修位中。此勤
T1562_.29.0727a11: 力能斷懈怠故。或名正勝於正持策。身語意
T1562_.29.0727a12: 中此最勝故。何縁於定立神足名。諸靈妙
T1562_.29.0727a13: 徳所依止故。經主此中作如是説。有餘師説。
T1562_.29.0727a14: 神即是定足。謂欲等彼應覺分。事有十三
T1562_.29.0727a15: 増欲心故。又違經説。如契經言。吾今爲汝説
T1562_.29.0727a16: 神足等。神謂受用種種神境。分一爲多乃至
T1562_.29.0727a17: 廣説。足謂欲等四三摩地。此中佛説定果名
T1562_.29.0727a18: 神。欲等所生等持名足無如是。失彼許等。持
T1562_.29.0727a19: 體即是神亦是神足。彼所言足謂欲等者。爲
T1562_.29.0727a20: 顯等持有四種。故擧因顯果説欲等言。然諸
T1562_.29.0727a21: 等持總有二種。一於善根加行位勝。二於善
T1562_.29.0727a22: 根成滿位勝。前名神足後名爲神。故契經言
T1562_.29.0727a23: 由欲増上。所得勝定名欲等持。此言即説加
T1562_.29.0727a24: 行位定。復言方便爲斷已生惡不善法。乃至
T1562_.29.0727a25: 爲令已生善法安住増廣。由前欲定生起於
T1562_.29.0727a26: 欲。發勤精進攝心持心。此説善根成滿位定
T1562_.29.0727a27: 攝心。謂慧持心謂定能攝持心是彼相故。復
T1562_.29.0727a28: 言如是欲勤精進攝心持心。乃至廣説云何
T1562_.29.0727a29: 欲等由欲等持。此言爲明後起欲等。是等引
T1562_.29.0727b01: 者修欲等持。加行成時所證果義。復言此位。
T1562_.29.0727b02: 若欲若勤若信若輕安若念若正智若思若
T1562_.29.0727b03: 捨。皆名勝行。依何修造立勝行名。依修造神
T1562_.29.0727b04: 故名勝行。由如是理。故次説言如是勝行。及
T1562_.29.0727b05: 前欲定合名欲定勝行神足。所言神足者是
T1562_.29.0727b06: 神所依義。以前欲定是前生定因。後起欲等
T1562_.29.0727b07: 是倶生定因故。勝行中不復説。定因定果定
T1562_.29.0727b08: 無容倶故。倶生欲等於所修定有何功能。若
T1562_.29.0727b09: 離倶生欲等諸法定不生故。以定於彼倶生
T1562_.29.0727b10: 聚中最殊勝故。説是所修起先欲定爲加行
T1562_.29.0727b11: 者本。爲求得後勝定故。由如是理彼説等持。
T1562_.29.0727b12: 體即是神亦是神足。故無覺分増欲心失。又
T1562_.29.0727b13: 彼亦無違契經過。故彼自釋此契經文。言以
T1562_.29.0727b14: 神聲説於神果。如遍知果説遍知聲。如是所
T1562_.29.0727b15: 言定爲應理。由此經説云何名爲趣修神足
T1562_.29.0727b16: 道。謂八支聖道順清淨。經説言大徳。我今
T1562_.29.0727b17: 定説有如是神。然如是神性是下劣。諸異生
T1562_.29.0727b18: 類本所成法。非聖非聖性。非通非通性。不能
T1562_.29.0727b19: 得菩提。不能得涅槃。由是不應修此神足。是
T1562_.29.0727b20: 八聖道所應趣求。但爲斷除能證根本靜慮
T1562_.29.0727b21: 定障。便爲應理。雖定即神而此經説。神果變
T1562_.29.0727b22: 現事相名神。欲令尋麁悟入於細。兼爲顯定
T1562_.29.0727b23: 是彼近因。故作是言無違經過。何縁信等立
T1562_.29.0727b24: 根力名。以増上故。難屈伏故。何縁此五先
T1562_.29.0727b25: 説爲根後名爲力。由此五法依下上品分先
T1562_.29.0727b26: 後故。又依可屈伏不可屈伏故。下品信等勢
T1562_.29.0727b27: 用劣故。猶爲所治同類屈伏。上品翻此故得
T1562_.29.0727b28: 力名。所説覺支爲有何義。能覺悟義名爲覺
T1562_.29.0727b29: 支。若爾覺支唯應有一。不爾念等是擇法分。
T1562_.29.0727c01: 皆順擇法從勝爲名。或覺之支是覺支義。若
T1562_.29.0727c02: 爾應許覺支唯六。不爾擇法是覺亦覺支。所
T1562_.29.0727c03: 餘六種是覺支非覺。所説道支爲有何義。尋
T1562_.29.0727c04: 求依義名爲道支。若爾道支唯應有一。不爾。
T1562_.29.0727c05: 餘七是正見分皆順正見從勝爲名。或道之
T1562_.29.0727c06: 支是道支義。若爾應許道支唯七。不爾。正見
T1562_.29.0727c07: 是道亦道支。所餘七種是道支非道。當言何
T1562_.29.0727c08: 位何覺分増。頌曰
T1562_.29.0727c09:     初業順決擇及修見道位
T1562_.29.0727c10:     念住等七品應知次第増
T1562_.29.0727c11: 論曰。初修業位説念住増。謂此位中爲息顛
T1562_.29.0727c12: 倒。由念勢力於身等境。自相共相能審了知。
T1562_.29.0727c13: 壞二種愚慧用勝故。於煖法位説正斷増。謂
T1562_.29.0727c14: 此位中見生死過涅槃功徳。遂能勇猛發勤
T1562_.29.0727c15: 精進。不墜生死速趣涅槃勤用勝故。於頂法
T1562_.29.0727c16: 位説神足増。謂此位中能制心識。趣不退位
T1562_.29.0727c17: 終不匱乏。信等善根定用勝故。於忍法位説
T1562_.29.0727c18: 五根増。謂此位中永息惡趣。終不退墮速入
T1562_.29.0727c19: 離生。増上義成根義勝故。世第一位説五力
T1562_.29.0727c20: 増。謂此位中不爲煩惱之所屈伏。力義勝故。
T1562_.29.0727c21: 雖忍位中亦容如是。然非決定是故不説。或
T1562_.29.0727c22: 此位中不爲一切。餘異生法之所屈伏。故於
T1562_.29.0727c23: 此位力義偏増。修道位中近菩提位。助覺勝
T1562_.29.0727c24: 故説覺支増。或此位中斷九品惑。數數覺故
T1562_.29.0727c25: 覺支義増。見道位中所有道義。皆具足故説
T1562_.29.0727c26: 道支増。謂尋求依及通往趣。二義具故説名
T1562_.29.0727c27: 爲道。見道位中二義最勝。謂見道位聖慧初
T1562_.29.0727c28: 生。如實尋求諦理勝故。又於此位不起期心。
T1562_.29.0727c29: 能速疾行往趣勝故隨數増故。於契經中先
T1562_.29.0728a01: 七後八非修次第。有餘於此立次第言。行者
T1562_.29.0728a02: 最初由慧勢力。於身等境自相共相。如實了
T1562_.29.0728a03: 知導起衆善。如有目者將導衆盲。是故最初
T1562_.29.0728a04: 説四念住。由四念住了衆境已。於斷惡修善
T1562_.29.0728a05: 能發起正勤。故於第二説四正斷。由正勤力
T1562_.29.0728a06: 令相續中。過失損減功徳増盛。於殊勝定方
T1562_.29.0728a07: 能修習。是故神足説在第三。勝定爲依便令
T1562_.29.0728a08: 信等。與出世法爲増上縁。由此五根説爲第
T1562_.29.0728a09: 四。根義既立能招惡趣。惡業煩惱不能屈伏。
T1562_.29.0728a10: 由此五力説爲第五力義既成。能如實覺四
T1562_.29.0728a11: 聖諦境。無疑慮故説七覺支在於第六。既如
T1562_.29.0728a12: 實覺四聖諦境。厭捨生死欣趣涅槃。故説道
T1562_.29.0728a13: 支以爲第七。於中一一辯其次第。如釋。經論
T1562_.29.0728a14: 應正思求今此論中思擇法相。於次第理無
T1562_.29.0728a15: 勞煩述。今於此中應＊辯覺分。幾唯無漏幾有
T1562_.29.0728a16: 漏耶。頌曰
T1562_.29.0728a17:     七覺八道支一向是無漏
T1562_.29.0728a18:     三四五根力皆通於二種
T1562_.29.0728a19: 論曰。此中七覺八聖道支唯是無漏。唯於修
T1562_.29.0728a20: 道見道位中方建立故。謂修道位七覺支増
T1562_.29.0728a21: 隣近菩提。謂治有頂故覺支體一向無漏。一
T1562_.29.0728a22: 切覺分皆助菩提。唯此獨摽覺支名者以最
T1562_.29.0728a23: 隣近。菩提果故由此理趣證七覺支。應知但
T1562_.29.0728a24: 依治有頂説。此爲上首類治下地。唯於無漏
T1562_.29.0728a25: 立覺支名。若不許然寧不通二。或於一切菩
T1562_.29.0728a26: 提分中。依近菩提立覺支號。道中修道位近
T1562_.29.0728a27: 菩提性近菩提。唯是無漏故無漏修道方立
T1562_.29.0728a28: 覺支名。見道位中八道支勝故。此一向無漏
T1562_.29.0728a29: 性攝。雖正見等亦通有漏。然彼不得聖道支
T1562_.29.0728b01: 名。聖道支名目無漏故。又諸論者許覺分法。
T1562_.29.0728b02: 覺支後説定是無漏。若説在前便通二種。既
T1562_.29.0728b03: 覺支後方説道支。故八道支一向無漏。所餘
T1562_.29.0728b04: 通二義准已成。謂覺分中前位増者。彼於後
T1562_.29.0728b05: 位勢用亦増。後位増者非於前位。故毘婆沙
T1562_.29.0728b06: 作如是説。從初業位至盡無生念住常増。乃
T1562_.29.0728b07: 至廣説。此三十七何地有幾。頌曰
T1562_.29.0728b08:     初靜慮一切未至除喜根
T1562_.29.0728b09:     二靜慮除尋三四中除二
T1562_.29.0728b10:     前三無色地除戒前二種
T1562_.29.0728b11:     於欲界有頂除覺及道支
T1562_.29.0728b12: 論曰。初靜慮中具三十七。於未至地除喜覺
T1562_.29.0728b13: 支。於下地法猶懷疑慮。未能保信故不生喜。
T1562_.29.0728b14: 又未至定初現前時。未能斷除下地煩惱。後
T1562_.29.0728b15: 雖已斷而類同前。故起彼時皆無有喜。有説。
T1562_.29.0728b16: 一切近分地道。皆力勵轉故無喜義。第二靜
T1562_.29.0728b17: 慮除正思惟。彼靜慮中已無尋故。由契經説
T1562_.29.0728b18: 彼地無尋。彼上等持轉寂靜故。由此二地各
T1562_.29.0728b19: 三十六。第三第四靜慮中間。雙除喜尋各三
T1562_.29.0728b20: 十五。前三無色除戒三支。并除喜尋各三十
T1562_.29.0728b21: 二。欲界有頂除覺道支。無無漏故各二十二。
T1562_.29.0728b22: 如是諸地隨其所應。覺分現前少多無定。謂
T1562_.29.0728b23: 隨位別後必兼前。可一體上義分多種。故有
T1562_.29.0728b24: 多種倶時起義。唯四念住必不倶生。以約所
T1562_.29.0728b25: 縁分爲四故。尚無二慧倶時而生。況有一時
T1562_.29.0728b26: 四慧並起。不可一慧約境分多。以若總縁法
T1562_.29.0728b27: 念住攝。必無一慧於一刹那。縁四境生四行
T1562_.29.0728b28: 相故。由此理趣初靜慮中。總而言之具三十
T1562_.29.0728b29: 七。然於一念頓現在前。極多但容有三十四。
T1562_.29.0728c01: 如是未至第二靜慮。極多但容有三十三。三
T1562_.29.0728c02: 四中間極三十二。前三無色極二十九。欲界
T1562_.29.0728c03: 有頂極唯十九。一切皆除三念住故。其中減
T1562_.29.0728c04: 者隨位應思。何故心王不立覺分。理亦攝在
T1562_.29.0728c05: 念住等中。彼實攝諸加行善故。然不別立如
T1562_.29.0728c06: 慧等者。心於雜染清淨分中。勢用均平無所
T1562_.29.0728c07: 偏黨。覺分唯在清淨分中。勢用増強。是故不
T1562_.29.0728c08: 立。有餘師説。覺分多縁諸法共相。心王多分
T1562_.29.0728c09: 縁自相生。是故不立。有餘復説修習覺分。本
T1562_.29.0728c10: 爲對治一切煩惱。然諸煩惱心所非心。故能
T1562_.29.0728c11: 治法非心唯所。障治相翻而建立故。有説。覺
T1562_.29.0728c12: 分輔佐於覺覺是心所慧爲體故。不可心王
T1562_.29.0728c13: 輔佐心所。如王不可輔佐於臣。所以心王不
T1562_.29.0728c14: 立覺分。有餘師説。心導世間於界趣生輪迴
T1562_.29.0728c15: 無絶。修習覺分爲斷生死。由此心王不立覺
T1562_.29.0728c16: 分。有餘師説。無始時來心爲衆多。煩惱雜染
T1562_.29.0728c17: 馳散諸境。 &T014461;

悷難調爲調伏心修習覺分。非
T1562_.29.0728c18: 所調伏即是能調。是故心王不立覺分。何縁
T1562_.29.0728c19: 諸大心所法中。唯立四法爲菩提分。實總攝
T1562_.29.0728c20: 在念住等中。彼實攝諸加行善故。然別建立
T1562_.29.0728c21: 念定慧者。由此三種順清淨品。勢用増強可
T1562_.29.0728c22: 立覺分。想思觸欲於染分中。勢用増強故不
T1562_.29.0728c23: 別立。於假想觀勝解偏増。覺分唯攝順眞實
T1562_.29.0728c24: 觀。由此勝解非覺分攝。有餘師説。至無學位
T1562_.29.0728c25: 勝解方増。經但立爲無學支故。菩提分法有
T1562_.29.0728c26: 學位増。由此爲因力能引起三菩提故。所以
T1562_.29.0728c27: 勝解非覺分攝。作意勢力能發動心。令於所
T1562_.29.0728c28: 縁易脱不定。覺分於境審諦觀察。令心專一
T1562_.29.0728c29: 與彼相違。是故作意非覺分攝。若爾寧立尋
T1562_.29.0729a01: 爲覺分。尋於境界雖策發心。而欲令心推求
T1562_.29.0729a02: 至理。非令於境浮飄易脱。於諦觀察有策發
T1562_.29.0729a03: 能。説此力能策正見故。由此作意不可例尋。
T1562_.29.0729a04: 有餘師言。若染若淨初取境位。作意力増説
T1562_.29.0729a05: 爲非理。如理作意至境相續。彼勢力微故不
T1562_.29.0729a06: 立爲煩惱覺分。煩惱覺分要於至境。相續位
T1562_.29.0729a07: 中方増盛故。受於雜染清淨分中。勢用倶増
T1562_.29.0729a08: 故立覺分。由此流轉縁起支中立爲受支。及
T1562_.29.0729a09: 於還滅菩提分中立喜覺支。有餘師説。受於
T1562_.29.0729a10: 雜染雖是増上。而與淨品作饒益事。亦有功
T1562_.29.0729a11: 能如旃荼羅。性雖鄙劣能與豪族作饒益事。
T1562_.29.0729a12: 故於靜慮爲饒益支。菩提分中立覺支號。何
T1562_.29.0729a13: 縁三受皆通無漏。覺分唯喜非餘二耶。覺分
T1562_.29.0729a14: 所爲行相猛利。樂捨行相遲鈍故非。有餘師
T1562_.29.0729a15: 言。樂捨二受爲輕安樂。行捨所覆相不明了。
T1562_.29.0729a16: 是故不立。何縁大善心所法中。唯立四法爲
T1562_.29.0729a17: 菩提分。實亦總是念住等攝。彼實總攝加行
T1562_.29.0729a18: 善故。然別立信勤安捨者。由此四種順覺強
T1562_.29.0729a19: 故。如何此四順覺用強。發趣菩提信爲上首。
T1562_.29.0729a20: 將修衆行信爲初基。清淨果因以信爲本。若
T1562_.29.0729a21: 無信者修趣不成。故立信根以爲覺分。有餘
T1562_.29.0729a22: 師説。如清水珠置濁水中。水便澄潔令諸有
T1562_.29.0729a23: 目鑒衆色像。如是以信置心品中。能令倶
T1562_.29.0729a24: 生心品澄淨。由此能見四聖諦理。漸次増長
T1562_.29.0729a25: 成三菩提。故信最應立爲覺分。勤於衆行遍
T1562_.29.0729a26: 能策發。令其速趣三乘菩提。若無正勤雖已
T1562_.29.0729a27: 發趣。中間懈廢終無所成。是故立勤以爲覺
T1562_.29.0729a28: 分。有餘師説。無始時來所以不能。見四聖諦
T1562_.29.0729a29: 都由懈怠。不樂聽聞如理思惟四聖諦理。勤
T1562_.29.0729b01: 能治彼令樂聽聞。如理思惟四諦理故。能見
T1562_.29.0729b02: 四諦速證菩提。故勤亦應立爲覺分。輕安息
T1562_.29.0729b03: 務令心調適。行捨正直令心平等。故能増長
T1562_.29.0729b04: 諸出世行。令其速趣三乘菩提。故立安捨以
T1562_.29.0729b05: 爲覺分。有餘師説。無始時來惛掉亂心不見
T1562_.29.0729b06: 諦理。由此不證三乘菩提。輕安捨惛行捨止
T1562_.29.0729b07: 掉。由斯見諦速趣菩提。故此亦應立爲覺分。
T1562_.29.0729b08: 若爾慚愧自性善攝。於衆善品得白法名。亦
T1562_.29.0729b09: 應立爲菩提分法。彼不應立以無慚愧。唯與
T1562_.29.0729b10: 一切惡心相應。於散戒中爲勝障礙。於見諦
T1562_.29.0729b11: 理爲障力微。與彼相違名爲慚愧。自性善攝
T1562_.29.0729b12: 得白法名。雖於散戒有勝功力。而於定善爲
T1562_.29.0729b13: 助力微。菩提分中取順定善。助覺諦理故彼
T1562_.29.0729b14: 不立。若爾應立無貪無瞋。彼是善根自性善
T1562_.29.0729b15: 故亦不應立。以諸貪瞋六識相應。遍通五部
T1562_.29.0729b16: 是隨眠性。發麁惡業爲勝加行。斷滅善根障
T1562_.29.0729b17: 散善強違見諦劣。翻彼故立無貪無瞋。得善
T1562_.29.0729b18: 根名自性善攝。於散善業功力雖強。助定善
T1562_.29.0729b19: 中勢用微劣。菩提分法取順定善。助覺諦理
T1562_.29.0729b20: 故彼不立。若爾不放逸應立爲覺分。不放逸
T1562_.29.0729b21: 故衆行皆成。佛毎勸令修不放逸。亦不應立
T1562_.29.0729b22: 於散位中。放逸令心馳散五欲。能違施等散
T1562_.29.0729b23: 善用強。非定位中此障用勝。翻對彼故立不
T1562_.29.0729b24: 放逸。但於五欲能防護心。令不馳散專修施
T1562_.29.0729b25: 等。故於散善力用雖強。助定善中勢用微劣。
T1562_.29.0729b26: 菩提分法取順定善。助覺諦理故彼不立。若
T1562_.29.0729b27: 爾不害應立覺分。害能逼惱無量有情墮三
T1562_.29.0729b28: 惡道。彼能治故亦不應立。害縁事生惱諸有
T1562_.29.0729b29: 情。障修散善不害翻此助定力微故亦不應
T1562_.29.0729c01: 立爲覺分。有餘師説。大善法中若所治強。自
T1562_.29.0729c02: 性勝者立爲覺分餘則不然。所治強者。謂與
T1562_.29.0729c03: 一切染心相應。自性勝者。謂助見諦如先所
T1562_.29.0729c04: 説。信勤安捨具足二義。慚愧等六無具二者。
T1562_.29.0729c05: 謂慚等五二義並無。不放逸一種唯闕自性
T1562_.29.0729c06: 勝。何縁欣厭非覺分耶。理實亦是念住等攝。
T1562_.29.0729c07: 彼實總攝加行善故。然不別立爲覺分者。由
T1562_.29.0729c08: 此二種行相相違。倶不遍縁四聖諦境。無一
T1562_.29.0729c09: 地位容恒現前。心品陜少。是故不立。有餘師
T1562_.29.0729c10: 説。夫欣厭者。由慧觀境勢力引生覺分。謂能
T1562_.29.0729c11: 順生覺慧。義相違故不應別立。何縁尋伺二
T1562_.29.0729c12: 種皆容有加行善及有無漏。而於覺分一是
T1562_.29.0729c13: 一非。實亦倶通義如前説。然別立尋不立伺
T1562_.29.0729c14: 者。尋於聖道策正見強。由彼起時行相猛利。
T1562_.29.0729c15: 尋求諦理。有助見能立爲道支。伺則不爾。以
T1562_.29.0729c16: 行相起極微劣故。有餘師説。二倶行時尋行
T1562_.29.0729c17: 相麁映蔽於伺。唯伺起位行相轉微。故覺分
T1562_.29.0729c18: 中不別立伺。策發正見自有正勤。何更立尋
T1562_.29.0729c19: 以爲覺分。勤策正見有異於尋。故道支中應
T1562_.29.0729c20: 並建立。謂勤策彼令速進修。尋力策令速觀
T1562_.29.0729c21: 聖諦。何縁表業不立覺分。覺分唯是順定善
T1562_.29.0729c22: 法心倶無表有勝順能。表業不然。是故不立。
T1562_.29.0729c23: 何縁不立不相應行以爲覺分。彼於助覺無
T1562_.29.0729c24: 別勝能。不相應故。非如無表雖不相應。而於
T1562_.29.0729c25: 道輪有爲轂用。故於覺分不別建立。有餘師
T1562_.29.0729c26: 説。二無心定能滅心故與覺相違。四相及得
T1562_.29.0729c27: 於所相成有遷成用。此於染淨起用平等。菩
T1562_.29.0729c28: 提分法順淨用増故不別立。何縁不立信爲
T1562_.29.0729c29: 覺及道支。初發趣時信用増上。已入聖位立
T1562_.29.0730a01: 覺道支。信於爾時勢用微劣。故不立在覺道
T1562_.29.0730a02: 支中。何縁於覺支立喜輕安捨。非亦立彼在
T1562_.29.0730a03: 道支中。彼偏順覺不順道故。云何順覺且修
T1562_.29.0730a04: 道中。地地各修九品勝覺。如如於諦數數覺
T1562_.29.0730a05: 悟。如是如是發生勝喜。由生勝喜復樂觀諦。
T1562_.29.0730a06: 如人掘地獲寶生喜。由生喜故復樂更掘。故
T1562_.29.0730a07: 喜於覺隨順力増。要由輕安息諸事務。及由
T1562_.29.0730a08: 捨力令心平等。方能於境審諦覺察。故立安
T1562_.29.0730a09: 捨在覺支中。云何此三不順於道。速疾運轉
T1562_.29.0730a10: 是聖道義。此於速運少有相違。並能令心安
T1562_.29.0730a11: 隱住故。何縁於道立尋戒支。於覺支中非亦
T1562_.29.0730a12: 立彼。彼偏順道不順覺故。云何順道且見
T1562_.29.0730a13: 道中尋策正見。令於上下八諦境中速疾觀
T1562_.29.0730a14: 察。戒能爲轂成見道輪。令於諦中速疾迴轉。
T1562_.29.0730a15: 故尋及戒倶立道支。此復云何不順於覺。且
T1562_.29.0730a16: 尋於諦不寂靜轉。於聖諦理尋求相故。覺已
T1562_.29.0730a17: 見諦安靜而轉。故尋於覺少有相違。覺是相
T1562_.29.0730a18: 應有所縁境。所依行相戒此相違。故於覺支
T1562_.29.0730a19: 不建立彼。通運名道不可爲例。何縁覺分不
T1562_.29.0730a20: 攝聖種。分別論者許覺分攝。故彼宗建立四
T1562_.29.0730a21: 十一覺分。我許攝在念住等中。而不立爲別
T1562_.29.0730a22: 覺分者。以諸覺分在家出家。倶能受行及有
T1562_.29.0730a23: 欣樂。聖種唯有諸出家人。受行欣樂在家有
T1562_.29.0730a24: 樂。必無受行故不別立。有餘師説。若許聖種
T1562_.29.0730a25: 總是無貪如前已釋。若許第四體即是勤。在
T1562_.29.0730a26: 覺分中無勞徴難。何縁證淨非覺分攝。實亦
T1562_.29.0730a27: 攝在念住等中。而不立爲別覺分者。以諸覺
T1562_.29.0730a28: 分進修義増。數習方能證菩提故。四種證淨
T1562_.29.0730a29: 證得義増。見聖諦時漸頓得故。由此證淨非
T1562_.29.0730b01: 覺分攝。有餘師説。此即信戒隨應亦在覺分
T1562_.29.0730b02: 中攝
T1562_.29.0730b03: ＊説一切有部順正理論＊卷第七十一
T1562_.29.0730b04:
T1562_.29.0730b05:
T1562_.29.0730b06:
T1562_.29.0730b07: 阿毘達磨順正理論卷第七十二
T1562_.29.0730b08:   尊者衆賢造
T1562_.29.0730b09: 　＊三藏法師玄奘奉　　＊詔譯　
T1562_.29.0730b10:   ＊辯賢聖品第六之十六
T1562_.29.0730b11: 修覺分時必獲證淨。此有幾種依何位得。實
T1562_.29.0730b12: 體是何法有漏無漏耶。頌曰
T1562_.29.0730b13:     證淨有四種謂佛法僧戒
T1562_.29.0730b14:     見三得法戒見道兼佛僧
T1562_.29.0730b15:     法謂三諦全菩薩獨覺道
T1562_.29.0730b16:     信戒二爲體四皆唯無漏
T1562_.29.0730b17: 論曰。經説證淨總有四種。一於佛證淨。二於
T1562_.29.0730b18: 法證淨。三於僧證淨。四聖戒證淨。且見道
T1562_.29.0730b19: 位見三諦時。一一唯得法戒證淨。見道諦位
T1562_.29.0730b20: 兼得佛僧。謂見苦時得聖愛戒及法證淨。於
T1562_.29.0730b21: 何等法如何而得法證淨耶。謂唯於苦達唯
T1562_.29.0730b22: 有法。無實有情生決定信。如是次第見集諦
T1562_.29.0730b23: 時。亦唯如前得二證淨。達唯集法能爲苦因。
T1562_.29.0730b24: 無内士夫生決定信。從此無間見滅諦時。亦
T1562_.29.0730b25: 唯如前得二證淨。達唯滅法是眞涅槃。誠可
T1562_.29.0730b26: 遵求生決定信。從此次後見道諦時。兼於
T1562_.29.0730b27: 佛僧得二證淨。於佛相續諸無學法。得佛證
T1562_.29.0730b28: 淨於僧相續。學無學法得僧證淨。兼言爲顯
T1562_.29.0730b29: 見道諦時。亦得聖戒及法證淨。達唯道法是
T1562_.29.0730c01: 證滅因。誠可遵求生決定信。然所信法略有
T1562_.29.0730c02: 二種。一別二總。總通四諦別唯三諦。全菩薩
T1562_.29.0730c03: 獨覺道。菩薩道者唯有學法。獨覺道者通學
T1562_.29.0730c04: 無學。若無漏信縁別法生名不雜縁。於法證
T1562_.29.0730c05: 淨若無漏信。兼縁佛僧名爲雜縁。於法證淨
T1562_.29.0730c06: 故見三諦唯得二種。見道諦時具足得四。見
T1562_.29.0730c07: 道諦位爲於現前得佛法僧三證淨不。非皆
T1562_.29.0730c08: 現得。見道諦時現行總縁諸道諦故。應知現
T1562_.29.0730c09: 在唯有雜縁一法證淨。乘此勢力修得未來
T1562_.29.0730c10: 多刹那信。於中有別縁佛法僧。或有總縁二
T1562_.29.0730c11: 三寶者。諸別縁者名三證淨。諸總縁者法證
T1562_.29.0730c12: 淨攝。道類智時修八智故。亦得三諦法戒二
T1562_.29.0730c13: 種。道法忍等三刹那中。未來唯修道諦四種。
T1562_.29.0730c14: 由所信別故名有四。應知實事唯有二種。謂
T1562_.29.0730c15: 於佛等三種證淨以信爲體。聖戒證淨以戒
T1562_.29.0730c16: 爲體故唯有二。若七支戒實唯一者。如何覺
T1562_.29.0730c17: 分中實事有十一。應唯有十種或十六或多。
T1562_.29.0730c18: 以覺分中身語二業。説有差別及相有異。正
T1562_.29.0730c19: 命一種雖有別説。離身語業無別體相。依有
T1562_.29.0730c20: 別相前覺分中。説言實事有十一種。雖身語
T1562_.29.0730c21: 業一一有多。然種類同故各立一如四念住。
T1562_.29.0730c22: 前三證淨謂慧與信。若不雜縁隨所縁別。雖
T1562_.29.0730c23: 有多種而類同故。各立爲一此亦應然。今證
T1562_.29.0730c24: 淨中依身語業聖戒相等。及契經中同説不
T1562_.29.0730c25: 缺。不穿等故總立爲一。隨身語業類別分二。
T1562_.29.0730c26: 聖戒相同總立爲一。故二與一無相違過。爲
T1562_.29.0730c27: 依何義立證淨名。如實覺知四聖諦理故名
T1562_.29.0730c28: 爲證。正信三寶及妙尸羅倶名爲淨。由證得
T1562_.29.0730c29: 淨立證淨名。正信是心清淨相攝可名爲淨。
T1562_.29.0731a01: 尸羅不是清淨相攝寧立淨名。此四皆是清
T1562_.29.0731a02: 淨相攝。離不信垢破戒垢故。又此四種唯無
T1562_.29.0731a03: 漏故。離垢無漏故立淨名。此四何縁次第如
T1562_.29.0731a04: 是。餘三以佛爲根本故。佛於正説有功能故。
T1562_.29.0731a05: 於彼證淨立在最初。正説功能由悟法故。於
T1562_.29.0731a06: 彼證淨立爲第二。現觀法藏唯聖僧故。於彼
T1562_.29.0731a07: 證淨立爲第三。觀法藏能依聖戒故。聖戒證
T1562_.29.0731a08: 淨立在最後。有言。佛是正説法師。是故最初
T1562_.29.0731a09: 立佛證淨。佛何所説愛盡涅槃。是故第二立
T1562_.29.0731a10: 法證淨。爲誰説法爲向果僧。是故第三立僧
T1562_.29.0731a11: 證淨。僧依聖戒而得建立。是故第四立戒證
T1562_.29.0731a12: 淨。有説。此四猶如導師。道路商侶及所乘
T1562_.29.0731a13: 乘。故説此四次第如是。經言。學位成就八支。
T1562_.29.0731a14: 無學位中具成就十。學位亦成正脱正智。何
T1562_.29.0731a15: 縁於彼不建立支。正＊脱正智以何爲體。頌
T1562_.29.0731a16: 曰
T1562_.29.0731a17:     學有餘縛故無正脱智支
T1562_.29.0731a18:     解脱爲無爲謂勝解惑滅
T1562_.29.0731a19:     有爲無學支即二解脱蘊
T1562_.29.0731a20:     正智如覺説謂盡無生智
T1562_.29.0731a21: 論曰。有學位中尚有餘縛。未解脱故無解脱
T1562_.29.0731a22: 支。非離少縛可名脱者。非無解脱體可立解
T1562_.29.0731a23: 脱智。故有學位不立二支。謂立支名依勝助
T1562_.29.0731a24: 用。在有學位既有餘縛。雖有解脱無勝助用。
T1562_.29.0731a25: 無勝解脱故彼勝智亦無。故此二支非在有
T1562_.29.0731a26: 學。無學已脱一切縛故。依内解脱生二智故。
T1562_.29.0731a27: 有勝助用理可立支。有學不然故唯成八。解
T1562_.29.0731a28: 脱體有二。謂有爲無爲。有爲解脱勝解爲
T1562_.29.0731a29: 體。無爲解脱惑滅爲體。前復有曰説學無
T1562_.29.0731b01: 學。依十聖身説名爲學。依第八聖立無學
T1562_.29.0731b02: 名。唯有爲中無學解脱。可得建立爲解脱支。
T1562_.29.0731b03: 惑滅無爲無支用故。支攝解脱復有二種。謂
T1562_.29.0731b04: 時不時有差別故。有説。慧心有差別故。應知
T1562_.29.0731b05: 此二即解脱蘊。經主此中意作是説。非唯勝
T1562_.29.0731b06: 解得此蘊名。若爾是何。謂眞智力能永除遣
T1562_.29.0731b07: 貪及瞋癡。即心離垢名解脱蘊。以何爲證。如
T1562_.29.0731b08: 契經言。云何解脱清淨最勝。謂心從貪離染
T1562_.29.0731b09: 解脱。及從瞋癡離染解脱。於解脱蘊未滿爲
T1562_.29.0731b10: 滿。已滿爲攝修欲勤等。此何所證。若唯勝解
T1562_.29.0731b11: 是解脱蘊。經不應言。謂心從貪離染解脱。及
T1562_.29.0731b12: 從瞋癡離染解脱。於解脱蘊乃至廣説。由此
T1562_.29.0731b13: 證知即心離垢。名解脱蘊非唯勝解。此不成
T1562_.29.0731b14: 證。謂經亦説。云何名心清淨最勝。謂離諸欲
T1562_.29.0731b15: 惡不善法。乃至安住第四靜慮。於等持蘊未
T1562_.29.0731b16: 滿爲滿。已滿爲攝修欲勤等。非心離垢即名
T1562_.29.0731b17: 等持。差別品中已廣成立。如由欲等衆行功
T1562_.29.0731b18: 能。令諸等持圓滿而起。等持圓滿名心清淨。
T1562_.29.0731b19: 等持令心離穢濁故。非心離垢即名等持。如
T1562_.29.0731b20: 是亦由欲等勢力。令解脱蘊圓滿而生。解脱
T1562_.29.0731b21: 圓滿説心解脱。解脱令心離穢濁故。非心離
T1562_.29.0731b22: 垢即名解脱。故我所立不違契經。又如増上
T1562_.29.0731b23: 慢相應邪勝解名邪解脱。不可説此即増上
T1562_.29.0731b24: 慢所染汚心。如是離此慢相應正勝解名正
T1562_.29.0731b25: 解脱。不可説此即是離慢所得淨心。又若此
T1562_.29.0731b26: 中即心離垢。名解脱蘊無別解脱。經不應前
T1562_.29.0731b27: 説心清淨最勝。清淨離垢義無別故。又此經
T1562_.29.0731b28: 説。解脱蘊言。理實亦非唯是勝解。意取勝解
T1562_.29.0731b29: 及同聚法。總説名爲解脱蘊故。由此彼説非
T1562_.29.0731c01: 唯勝解。名解脱蘊於我無違。是故所言二解
T1562_.29.0731c02: 脱蘊。體是勝解其理極成。如是已説正解脱
T1562_.29.0731c03: 體。正智體者。謂顯正見。如前覺説即盡無
T1562_.29.0731c04: 生。前名菩提今名正智。所言無學心解脱者。
T1562_.29.0731c05: 心於何位正解脱耶。爲於未來現在過去。頌
T1562_.29.0731c06: 曰
T1562_.29.0731c07:     無學心生時正從障解脱
T1562_.29.0731c08: 論曰。如本論説。初無學心未來生時從障解
T1562_.29.0731c09: 脱。且應思擇本論此文。説未來言應成煩重。
T1562_.29.0731c10: 説生時言義已顯故。此責不然。隨問答故。謂
T1562_.29.0731c11: 先問者問無學心。於何世中正得解脱。是故
T1562_.29.0731c12: 今答言在未來。恐彼謂通未來一切。復爲簡
T1562_.29.0731c13: 別言是生時。或但應言生時解脱。然或有
T1562_.29.0731c14: 謂生時是現在。爲遮彼故言未來生時。現是
T1562_.29.0731c15: 已生非生時故。或就相續立解脱名。則一切
T1562_.29.0731c16: 未來皆名正解脱。若就行世立解脱名。則唯
T1562_.29.0731c17: 生時名正解脱。爲別顯二義説未來生時。諸
T1562_.29.0731c18: 煩重言必顯別義。理應推究無容非撥。依如
T1562_.29.0731c19: 是義故有頌曰
T1562_.29.0731c20:     文於義已足而復説餘言
T1562_.29.0731c21:     非無義有文應思求別義
T1562_.29.0731c22: 雖於此位諸所有蘊。皆得解脱而但説心。然
T1562_.29.0731c23: 不可言有缺減失。以心所等隨從心故。染淨
T1562_.29.0731c24: 法中心爲主故。雖無有我而可於心。假説縛
T1562_.29.0731c25: 者脱者等故。若已説勝義已説餘。或於此中
T1562_.29.0731c26: 如擧喩法。擧心一法令類思餘。雖諸學心亦
T1562_.29.0731c27: 於生位從障解脱。而論但説初無學心生時
T1562_.29.0731c28: 脱者。據無餘斷證解脱故。又此唯説純解脱
T1562_.29.0731c29: 故。此中有心是自性解脱非相續解脱。應作
T1562_.29.0732a01: 四句。有學無漏無學世俗。無學無漏餘世俗
T1562_.29.0732a02: 心。如次應知四句差別。此中雖擧正生刹那。
T1562_.29.0732a03: 而實未來皆得解脱。與正生者生障同故。依
T1562_.29.0732a04: 此勢力所修未來。世俗善根亦得解脱。依淨
T1562_.29.0732a05: 相續彼得生故。爲重顯示初無學心。未來生
T1562_.29.0732a06: 時從障解脱。是故本論復作是言。謂無間道
T1562_.29.0732a07: 現趣已滅。及解脱道現趣已生。爾時無學心
T1562_.29.0732a08: 名從障解脱。無間道者。謂金剛定并定眷屬。
T1562_.29.0732a09: 臨過去位立以現名。次後施設過去名故。趣
T1562_.29.0732a10: 已滅者顯在正滅。隣次必入已滅位故。解脱
T1562_.29.0732a11: 道者。謂初盡智并智眷屬。臨現在位立以現
T1562_.29.0732a12: 名。次後施設現在名故。趣已生者顯在正生。
T1562_.29.0732a13: 隣次必入已生位故。言爾時者。謂正滅生時。
T1562_.29.0732a14: 無學心者初盡智倶起。從障解脱者非唯煩
T1562_.29.0732a15: 惱障。色無色界感生果業。亦是爾時所脱障
T1562_.29.0732a16: 故。此業亦障阿羅漢得。由此古昔諸大論師
T1562_.29.0732a17: 咸作是言。業於得忍不還應果極爲障礙。作
T1562_.29.0732a18: 如是釋本論所言。則已釋經心解脱義。道於
T1562_.29.0732a19: 何位令生障斷。頌曰
T1562_.29.0732a20:     道唯正滅位能令彼障斷
T1562_.29.0732a21: 論曰。唯言爲顯正滅非餘。如生未生道倶解
T1562_.29.0732a22: 脱。非滅已滅倶令障斷。寧知正滅位能斷障
T1562_.29.0732a23: 非餘。以説道正生正從障脱故。道未生位未
T1562_.29.0732a24: 得解脱。道已生位已得解脱。倶不可立正解
T1562_.29.0732a25: 脱名。若道正滅時不能斷障。如何道生位得
T1562_.29.0732a26: 正脱名。故正滅時道能斷障。於前後位斷用
T1562_.29.0732a27: 定無。如何未生亦名解脱。與正生者生障同
T1562_.29.0732a28: 故。如世現見開水路時。近水遠水皆言離障。
T1562_.29.0732a29: 如是既見能斷惑道身中已生。亦應可説近
T1562_.29.0732b01: 心遠心皆得解脱。或如正起初無學心。有得
T1562_.29.0732b02: 正生名正解脱。如是彼類未來所修。無漏心
T1562_.29.0732b03: 等有得起故。定不生法尚得名爲正得解脱。
T1562_.29.0732b04: 況當生者。此中所説正解脱言。顯已解脱心
T1562_.29.0732b05: 今正得解脱。如是所説豈不相違。已解脱言
T1562_.29.0732b06: 據自性解脱。今解脱言據從障解脱。所望各
T1562_.29.0732b07: 異何義相違。或已解脱言據本有解脱。據在
T1562_.29.0732b08: 身行世説今解脱言。由此所言無相違失。諸
T1562_.29.0732b09: 行世者皆解脱耶。不爾要勤破生障者。有餘
T1562_.29.0732b10: 師説。正解脱時亦得名爲心已解脱。性是已
T1562_.29.0732b11: 捨煩惱障故理必應然。以解脱道依無煩惱
T1562_.29.0732b12: 相＊續轉故。已出障故名已解脱。今行世故名
T1562_.29.0732b13: 今解脱。由此所説互不相違。經説。心從貪今
T1562_.29.0732b14: 得解脱。此所言解脱其義云何。爲是令心
T1562_.29.0732b15: 與貪相離。爲令貪性不復縁心。心名有貪爲
T1562_.29.0732b16: 相應故。爲所縁故。爲得隨故。若相應故應
T1562_.29.0732b17: 唯染心名得解脱。便違自宗説離貪心得解
T1562_.29.0732b18: 脱故。又若此法與彼相應。必定無容令此離
T1562_.29.0732b19: 彼。心應畢竟不解脱貪。若所縁故應染汚心
T1562_.29.0732b20: 亦得解脱。理不應説貪相應心名爲解脱。又
T1562_.29.0732b21: 彼貪性若縁此心。無暫不縁及餘縁義。如何
T1562_.29.0732b22: 可説心脱彼貪。若得隨故應有學心亦名有
T1562_.29.0732b23: 貪。依止貪得所隨相續而現起故。正理論者
T1562_.29.0732b24: 作如是言。唯離貪心今得解脱。何等名曰有
T1562_.29.0732b25: 貪離貪二種心相。謂心若與貪相應者名有
T1562_.29.0732b26: 貪心。若不相應亦不爲貪。同類因者名離貪
T1562_.29.0732b27: 心。乃至有癡離癡亦爾。既説離貪心得解脱。
T1562_.29.0732b28: 即立解脱唯不染心。然不染心總有四種。謂
T1562_.29.0732b29: 有漏中分善無記。及無漏中分學無學。言離
T1562_.29.0732c01: 貪心＊今解脱者。＊今解脱有二。謂行世相續
T1562_.29.0732c02: 諸有漏心。一切皆有相續解脱。加行得者亦
T1562_.29.0732c03: 許兼有行世解脱。諸無漏心一切皆有行世
T1562_.29.0732c04: 解脱。無學攝者亦許兼有相續解脱。諸有説
T1562_.29.0732c05: 言。若心悟入清淨安住得解脱者。應知此辯
T1562_.29.0732c06: 行世解脱。諸有説心正善解脱者。應知此辯
T1562_.29.0732c07: 相續解脱。諸有説言阿羅漢果成就正智及
T1562_.29.0732c08: 正解脱。如是名爲正解脱滿。應知此辯自性
T1562_.29.0732c09: 解脱。由阿羅漢二解脱滿。故説名心正善解
T1562_.29.0732c10: 脱。謂諸聖道皆名正性解脱。依彼名正解脱。
T1562_.29.0732c11: 諸阿羅漢證無缺減。故説彼心正善解脱。如
T1562_.29.0732c12: 是所辯二解脱中。諸染汚心皆無容有。故彼
T1562_.29.0732c13: 不可名得解脱。外離染者可具説二。謂正解
T1562_.29.0732c14: 脱及邪解脱。然不可説心正解脱。由彼身中
T1562_.29.0732c15: 闕聖道故。亦不可言心不解脱。於當地染具
T1562_.29.0732c16: 足離故。又雖許彼有正解脱。不許名心正解
T1562_.29.0732c17: 脱者。非如聖者如理轉故。謂若諸聖於五部
T1562_.29.0732c18: 結。能正分析漸次而斷。是故説名心正解脱。
T1562_.29.0732c19: 外離染者於五部結不正分析。總以世道倶
T1562_.29.0732c20: 時而斷故。雖斷結而不應名心正解脱。然許
T1562_.29.0732c21: 名爲正解脱者。以實能斷諸邪縛故。如世尊
T1562_.29.0732c22: 言。貪等煩惱雜染心故＊令不解脱。由此證
T1562_.29.0732c23: 知貪等斷故。不染汚心名得解脱。如濁水滅
T1562_.29.0732c24: 後水生時。離濁澄清名爲淨水。如是與染倶
T1562_.29.0732c25: 行心滅。依淨相續諸心轉時。離縛而生名爲
T1562_.29.0732c26: 解脱。未離染者不染汚心。依有染身似變異
T1562_.29.0732c27: 轉。如雜血乳不名解脱。諸有學心雖是無漏。
T1562_.29.0732c28: 而由相續不清淨故。非如無學心名相續解
T1562_.29.0732c29: 脱。如依病眼有昧識生。眼無病時發明淨識。
T1562_.29.0733a01: 而無眼識自性轉過。如是煩惱所損相續。依
T1562_.29.0733a02: 之雖有善淨識生。由煩惱力不明利轉。離煩
T1562_.29.0733a03: 惱時識便明利。由彼相續順煩惱生。故能依
T1562_.29.0733a04: 心不名解脱。若彼相續違煩惱生。此能依心
T1562_.29.0733a05: 方名解脱。故離染者身相續中。不染汚心所
T1562_.29.0733a06: 依相續。昔被貪等之所損害。今離貪等故亦
T1562_.29.0733a07: 名今解脱。若與貪等相應之心。必不可令解
T1562_.29.0733a08: 脱貪等。故依正理諸論師言。唯離貪心今得
T1562_.29.0733a09: 解脱。分別論者作如是言。唯有貪心今得解
T1562_.29.0733a10: 脱。如有垢器後除其垢。如頗胝迦由所依處。
T1562_.29.0733a11: 顯色差別有異色生。如是淨心貪等所染。名
T1562_.29.0733a12: 有貪等後還解脱。聖教亦説心本性淨。有時
T1562_.29.0733a13: 客塵煩惱所染。此不應理。刹那滅法如器垢
T1562_.29.0733a14: 除不應理故。謂垢與器倶刹那滅。不可轉有
T1562_.29.0733a15: 垢即成無垢器。但縁合故有垢器滅。無垢器
T1562_.29.0733a16: 生名器除垢。又器與垢非互爲因。容可計爲
T1562_.29.0733a17: 垢除器在。貪心相望必互爲因。如何從貪心
T1562_.29.0733a18: 可解脱。又道與惑有倶行過。謂彼不許實有
T1562_.29.0733a19: 去來。不可言心住彼解脱。若於現在有有貪
T1562_.29.0733a20: 心。道復現行令心解脱。豈不道惑倶時現行。
T1562_.29.0733a21: 過失必隨不可得離。若謂道起斷貪隨眠。説
T1562_.29.0733a22: 與彼倶亦無有過。執隨眠體非心相應。説何
T1562_.29.0733a23: 有貪心今時得解脱。又隨眠體彼執非貪。以
T1562_.29.0733a24: 彼自言貪是纒故。爲説何等名有貪心。而言
T1562_.29.0733a25: 今時從貪解脱。故彼所説朋助惡宗。又彼
T1562_.29.0733a26: 不審思引頗胝迦喩。理實彼體無異色生。隔
T1562_.29.0733a27: 頗胝迦見顯色故。謂如彼體不攬他形。如是
T1562_.29.0733a28: 亦無攬他顯理。而共於彼見異顯色。隔彼見
T1562_.29.0733a29: 他所依顯故。設許彼體有異顯生。亦不應言
T1562_.29.0733b01: 頗胝迦寶。本體恒在有異色生。前餘色倶頗
T1562_.29.0733b02: 胝迦滅。後與餘色倶新生故。由此彼喩輕爾
T1562_.29.0733b03: 而立。所引至教與理相違。故應此文定非眞
T1562_.29.0733b04: 説。且應徴詰諸有染心。云何名爲本性清淨。
T1562_.29.0733b05: 彼言心性本是不染。若爾與染心所相應。爾
T1562_.29.0733b06: 時此心轉成染者。是則煩惱應轉成淨。由與
T1562_.29.0733b07: 清淨心體相應。此彼別因不可得故。又心性
T1562_.29.0733b08: 淨理無被染。先後與倶皆不成故。謂若先有
T1562_.29.0733b09: 自性淨心。後煩惱生方被染者。應淨心體非
T1562_.29.0733b10: 刹那滅。若先有惑後淨心生。被先已生惑所
T1562_.29.0733b11: 染者。應此惑體非刹那滅。若心與惑倶時而
T1562_.29.0733b12: 生。則不應言心本性淨。有時客塵煩惱所染。
T1562_.29.0733b13: 許心與煩惱是一時。生一果一等流一異熟
T1562_.29.0733b14: 法。而説心本淨煩惱爲客塵。是戻正言非應
T1562_.29.0733b15: 理論。又於三世推徴煩惱畢竟無力能。染
T1562_.29.0733b16: 淨心過去未來無作用故。現在倶墮一刹那
T1562_.29.0733b17: 故。又若説心以淨爲性。後與煩惱相應位中。
T1562_.29.0733b18: 轉成染者應失自性。既失自性應不名心。故
T1562_.29.0733b19: 不應説心本性淨。有時客塵煩惱所染。若抱
T1562_.29.0733b20: 愚信不敢非撥言此非經。應知此經違正理
T1562_.29.0733b21: 故非了義説。若爾此經依何密意。依本客性
T1562_.29.0733b22: 密作是説。謂本性心必是清淨。若客性心容
T1562_.29.0733b23: 有染汚。本性心者。謂無記心。非慼非欣任
T1562_.29.0733b24: 運轉位。諸有情類多住此心。一切位中皆容
T1562_.29.0733b25: 有故。此心必淨非染汚故。客性心者。謂所餘
T1562_.29.0733b26: 心。非諸有情多分安住。亦有諸位非皆容
T1562_.29.0733b27: 有。斷善根者。必無善心。無學位中必無染故。
T1562_.29.0733b28: 此心有染非唯淨故。如言。河水本性澄清。有
T1562_.29.0733b29: 時客塵坌少令濁。如是但約心相續中。住本
T1562_.29.0733c01: 性時説名爲淨。住客性位＊容暫有染。此釋與
T1562_.29.0733c02: 教正理無違。寧雜染心本性是淨。至除染位
T1562_.29.0733c03: 名得解脱。豈不心起貪得所隨皆名有貪心。
T1562_.29.0733c04: 非但貪倶者此不應理。非心隨得可名有貪。
T1562_.29.0733c05: 補特伽羅可説隨得名有貪故。謂諸得起得
T1562_.29.0733c06: 所得法。不令屬餘法但令屬有情。故諸有情
T1562_.29.0733c07: 由得勢力名爲有戒。有貪者等心心所等法。
T1562_.29.0733c08: 則不然要與彼倶方名有彼。若異此者諸有
T1562_.29.0733c09: 貪心。亦應得名有瞋癡等。有瞋等者應名有
T1562_.29.0733c10: 貪。又尋得倶諸心心所。應皆可説名爲有尋。
T1562_.29.0733c11: 則應畢竟無無尋唯伺定。又先已説先説者
T1562_.29.0733c12: 何。謂應有學心亦名有貪故。許亦何過。若是
T1562_.29.0733c13: 有貪應是所斷。非眞對治不應聖者爲永斷
T1562_.29.0733c14: 貪。修有貪心爲眞對治。又如佛説有尋伺言。
T1562_.29.0733c15: 依尋伺相應非彼得倶起。如是佛説有貪心
T1562_.29.0733c16: 言。唯依貪相應非貪得倶起。若爾有漏及有
T1562_.29.0733c17: 隨眠應唯漏相應。隨眠相應法此不必爾。以
T1562_.29.0733c18: 諸色等亦名有漏有隨眠故。由二有言義通
T1562_.29.0733c19: 多釋。謂隨増漏與漏法同。倶得名爲有漏法
T1562_.29.0733c20: 故。若於是處隨眠隨増。及隨眠相應名有隨
T1562_.29.0733c21: 眠故。又諸有爲法隨因縁生滅。不隨因縁本
T1562_.29.0733c22: 性轉變。若此法性隨因縁生。即此法性隨因
T1562_.29.0733c23: 縁滅。非貪勢力令不染心轉成染汚。但有自
T1562_.29.0733c24: 性染汚心起與貪相應。由貪相應得有貪號。
T1562_.29.0733c25: 心性是染本不由貪。故不染心本性清淨。諸
T1562_.29.0733c26: 染汚心本性染汚。此義決定不可傾動。如契
T1562_.29.0733c27: 經中説有三界。謂斷離滅。於前所説二解脱
T1562_.29.0733c28: 中此何爲體。如是三界差別云何。頌曰
T1562_.29.0733c29:     無爲説三界離界唯離貪
T1562_.29.0734a01:     斷界斷餘結滅界滅彼事
T1562_.29.0734a02: 論曰。斷等三界即分前説。無爲解脱以爲自
T1562_.29.0734a03: 體。然三界體約假有異。若就實事則無差別。
T1562_.29.0734a04: 云何名爲約假有異。謂離貪結名爲離界。斷
T1562_.29.0734a05: 餘八結名爲斷界。滅餘一切貪等諸結。所繋
T1562_.29.0734a06: 事體名爲滅界。何縁三界如是差別。謂有漏
T1562_.29.0734a07: 法總略有三。一者能繋而非能染。二者能繋
T1562_.29.0734a08: 亦是能染。三者非二。順繋染法斷此三法所
T1562_.29.0734a09: 證無爲。如次名爲斷等三界。有餘師説。唯斷
T1562_.29.0734a10: 能繋別有無爲斷餘不爾。彼説能繋有縁八
T1562_.29.0734a11: 結。有縁愛結有縁餘事。斷此三種所證無爲。
T1562_.29.0734a12: 如次名爲斷等三界。有餘師説。唯斷能染別
T1562_.29.0734a13: 有無爲斷餘不爾。彼師説。愛有縁八結。有縁
T1562_.29.0734a14: 愛結有縁餘事。斷此三種所證無爲。如次名
T1562_.29.0734a15: 爲斷等三界。隨所繋事別得擇滅。故三説中
T1562_.29.0734a16: 初説爲善。此中上座作如是言。但隨己情作
T1562_.29.0734a17: 此分別。建立聖諦涅槃等中。唯以愛爲門説
T1562_.29.0734a18: 斷衆惑故。如契經言。云何集聖諦謂愛後有
T1562_.29.0734a19: 愛。乃至廣説。云何滅聖諦。謂諸愛斷離滅。云
T1562_.29.0734a20: 何名涅槃。謂諸愛斷離滅。若於色等已斷欲
T1562_.29.0734a21: 貪。我説。彼名已斷色等。一切行斷名爲斷界。
T1562_.29.0734a22: 一切行離名爲離界。一切行滅名爲滅界。佛
T1562_.29.0734a23: 所説經皆是了義。無別意趣不應異釋。此説
T1562_.29.0734a24: 不然。先已説故謂我先説。若就實事如是三
T1562_.29.0734a25: 界體無差別。然一一體假説爲三。由此無爲
T1562_.29.0734a26: 是無相法。假立名相必待有爲。謂此無爲一
T1562_.29.0734a27: 一自體。斷八結得故名斷界。離愛結得故名
T1562_.29.0734a28: 離界。滅彼蘊得故名滅界隨所待異假立三
T1562_.29.0734a29: 名。理實無爲體無三別。於一一體具三義故。
T1562_.29.0734b01: 雖於離愛所得義中。世尊亦言是斷是滅。然
T1562_.29.0734b02: 依近治唯説離聲。雖滅諸蘊所得義中。契經
T1562_.29.0734b03: 亦説。是斷是離。而諸經中多言蘊滅。故於此
T1562_.29.0734b04: 義唯説滅聲。雖斷餘結所得義中。契經亦言。
T1562_.29.0734b05: 是離是滅。然離滅名別目前二。故於此義唯
T1562_.29.0734b06: 説斷聲。或此無爲隨所繋事有多種故。體實
T1562_.29.0734b07: 有多三界由斯體實各別。然依合立一涅槃
T1562_.29.0734b08: 性。故説三界展轉相即。是故經説。一切行斷
T1562_.29.0734b09: 名爲斷界。乃至廣説。理實此經定非了義。非
T1562_.29.0734b10: 一切行皆是應斷。亦非皆是所應離事。然此
T1562_.29.0734b11: 經説。皆斷離言。故知此經待別意説。若謂餘
T1562_.29.0734b12: 處已簡別言。諸有漏法一切應斷。此雖總説
T1562_.29.0734b13: 一切行言。准彼即知此唯有漏。故無此經非
T1562_.29.0734b14: 了義失。此不成救。筏喩經中説。無漏道亦可
T1562_.29.0734b15: 斷故。如言我説筏喩法門。法尚應斷何況非
T1562_.29.0734b16: 法。不可由此便作是言。無漏行斷亦名斷界。
T1562_.29.0734b17: 勿説斷界即二界體。聖道亦應是所離事。以
T1562_.29.0734b18: 所離事唯貪所縁。故彼所言經皆了義。無別
T1562_.29.0734b19: 意趣理定不然。現見此經別意説故。彼復於
T1562_.29.0734b20: 此異門説言。若從諸行貪愛永斷。諸行爾時
T1562_.29.0734b21: 皆名斷故名爲斷界。如契經説。若於色等
T1562_.29.0734b22: 已斷欲貪。我説彼名已斷色等。若於諸行
T1562_.29.0734b23: 煩惱不生。諸行爾時從貪得離故名離界。即
T1562_.29.0734b24: 一切行不復轉時名爲滅界。如是上座於斷
T1562_.29.0734b25: 等三。建立差別極爲雜亂。如貪斷故色等
T1562_.29.0734b26: 名斷。如是亦應由貪離故色等名離。由貪滅
T1562_.29.0734b27: 故色等名滅。是則唯依貪愛永斷説斷離滅。
T1562_.29.0734b28: 如説於色無餘斷愛。離愛滅愛乃至廣説。故
T1562_.29.0734b29: 從諸行貪愛斷時。即應具成斷離滅界。無勞
T1562_.29.0734c01: 復計餘法離滅。又於諸行煩惱不生。諸行離
T1562_.29.0734c02: 貪既名離界。愛餘煩惱所以不生。由諸行
T1562_.29.0734c03: 中煩惱已斷。何縁不許亦名斷界。此不生法
T1562_.29.0734c04: 有離界名無滅界名斯有何理。諸不生法最
T1562_.29.0734c05: 應名滅。以契經言由無明滅諸行滅故。又涅
T1562_.29.0734c06: 槃時諸行不轉既名滅界。未涅槃時諸煩惱
T1562_.29.0734c07: 滅寧非滅界。要由離愛餘煩惱斷。行方不轉
T1562_.29.0734c08: 名般涅槃。應滅界中有斷離界。如是三界應
T1562_.29.0734c09: 無差別。若謂此三雖復雜亂由少因故。無爲
T1562_.29.0734c10: 界中約分位殊立三界別。何縁不許對法諸
T1562_.29.0734c11: 師。如前所明三界差別。若假若實倶無亂故。
T1562_.29.0734c12: 是故上座率自妄情謗斥我宗。言隨己見如
T1562_.29.0734c13: 是自愛憎背他言。談正理時不應收採。准此
T1562_.29.0734c14: 已釋諸契經中。斷離滅想三相差別。或初業
T1562_.29.0734c15: 地我當斷想名爲斷想。若離染地我正斷想
T1562_.29.0734c16: 名爲離想。若已辦地我已斷想名爲滅想。或
T1562_.29.0734c17: 於已受蘊重擔中。見不捨過起欲捨想名爲
T1562_.29.0734c18: 斷想。以捨與斷名差別故。若於餘蘊不復生
T1562_.29.0734c19: 中見勝功徳。起欲求想名爲滅想。不生與滅
T1562_.29.0734c20: 名差別故。既得離染清淨相續。於諸蘊法無
T1562_.29.0734c21: 所顧戀。於般涅槃見靜妙想名爲離想。無戀
T1562_.29.0734c22: 與離名差別故。若事能厭必能離耶。不爾云
T1562_.29.0734c23: 何。頌曰
T1562_.29.0734c24:     厭縁苦集慧離縁四能斷
T1562_.29.0734c25:     相對互廣陜故應成四句
T1562_.29.0734c26: 論曰。唯縁苦集所起忍智。説名爲厭餘則不
T1562_.29.0734c27: 然。四諦境中所起忍智。能斷惑者皆得離名。
T1562_.29.0734c28: 廣陜有殊故成四句。有厭非離。謂縁苦集不
T1562_.29.0734c29: 令惑斷所有忍智。縁厭境故。非離染故。應知
T1562_.29.0735a01: 此中先離欲染。後見諦者苦集法忍。及見道
T1562_.29.0735a02: 中苦智集智。但名爲厭縁厭境故。忍不名離
T1562_.29.0735a03: 惑先斷故。智不名離非斷治故。并修道中加
T1562_.29.0735a04: 行解脱勝進道攝。苦智集智但名爲厭縁厭
T1562_.29.0735a05: 境故。不名爲離非斷治故。有離非厭。謂縁滅
T1562_.29.0735a06: 道能令惑斷。所有忍智能離染故。縁欣境故。
T1562_.29.0735a07: 應知此中未離欲染。入見諦者滅道法忍。及
T1562_.29.0735a08: 諸所有滅道類忍。并修道中無間道攝。滅智
T1562_.29.0735a09: 道智但名爲離。是斷治故不名爲厭縁欣境
T1562_.29.0735a10: 故。有厭亦離。謂縁苦集能令惑斷所有忍智。
T1562_.29.0735a11: 應知此中未離欲染。入見諦者苦集法忍。及
T1562_.29.0735a12: 諸所有苦集類忍。并修道中無間道攝苦智
T1562_.29.0735a13: 集智。有非厭離。謂縁滅道不令惑斷所有忍
T1562_.29.0735a14: 智。應知此中先離欲染後見諦者。滅道法忍
T1562_.29.0735a15: 及見道中滅智道智。并修道中加行解脱勝
T1562_.29.0735a16: 進道攝。滅智道智
T1562_.29.0735a17: ＊説一切有部順正理論＊卷第七十二
T1562_.29.0735a18:
T1562_.29.0735a19:
T1562_.29.0735a20:
T1562_.29.0735a21: 阿毘達磨順正理論卷第七十三
T1562_.29.0735a22:   尊者衆賢造
T1562_.29.0735a23: 　＊三藏法師玄奘奉　　＊詔譯　
T1562_.29.0735a24:   ＊辯智品第七之一
T1562_.29.0735a25: 如是已依諸道差別。建立賢聖補特伽羅。所
T1562_.29.0735a26: 依道中作如是説。正見正智名無學支。故於
T1562_.29.0735a27: 此中應審思擇。爲有慧見非智。及有慧智非
T1562_.29.0735a28: 見。而別建立見智二支。亦有云何。頌曰
T1562_.29.0735a29:     聖慧忍非智盡無生非見
T1562_.29.0735b01:     餘二有漏慧皆智六見性
T1562_.29.0735b02: 論曰。慧有二種有漏無漏。唯無漏慧立以聖
T1562_.29.0735b03: 名。此聖慧中八忍非智性。所以者何。非決斷
T1562_.29.0735b04: 性故唯決斷義是智義故。如何八忍不能決
T1562_.29.0735b05: 斷。自所斷疑得隨相續生故。或求見境意樂
T1562_.29.0735b06: 止息。加行奢緩説名爲智。諸忍正起推度意
T1562_.29.0735b07: 樂。加行猛利故非智攝。而名見者推度性故。
T1562_.29.0735b08: 盡及無生二智非見性。推度意樂一向止息
T1562_.29.0735b09: 故。所起加行極奢緩故。而名智者決斷性故。
T1562_.29.0735b10: 所餘皆通智見二性。已斷自疑推度性故。謂
T1562_.29.0735b11: 前八忍盡無生餘。有學八智無學正見。一一
T1562_.29.0735b12: 皆通見智性攝。豈不忍餘諸無間道。亦自所
T1562_.29.0735b13: 治惑得隨生。無非正起推度意樂。加行猛
T1562_.29.0735b14: 利應非智攝。盡無生餘解脱道等。此相違故
T1562_.29.0735b15: 皆應非見。此難不然。餘無間道無自品疑得
T1562_.29.0735b16: 隨相續生故。又彼唯見曾所見境。非如八忍
T1562_.29.0735b17: 極違智故。餘解脱等非全息求。所起加行非
T1562_.29.0735b18: 極奢緩。以皆於後有所作故。由此一切皆通
T1562_.29.0735b19: 二種。並具推度決斷用故。諸有漏慧皆智性
T1562_.29.0735b20: 攝。於中唯六亦是見性。謂五染汚見世正見
T1562_.29.0735b21: 爲六。有餘師説。能發身語五識所引。及命終
T1562_.29.0735b22: 時意識相應。善有漏慧亦非見性。外門轉故
T1562_.29.0735b23: 如能引故。勢力劣故。此亦不然。不應許故。非
T1562_.29.0735b24: 決定故。契經説故。謂不應許唯内門轉。方是
T1562_.29.0735b25: 見性勿聖慧中。外身命住非見性攝。然契經
T1562_.29.0735b26: 説。於外身循身觀是見性攝。亦非決定如五
T1562_.29.0735b27: 識身。所引意識如是性轉。以彼善等所引意
T1562_.29.0735b28: 識。有時亦是不善等故。由此不應所引意識
T1562_.29.0735b29: 同。能引五識是無分別性。如契經説。有命終
T1562_.29.0735c01: 時得正見倶善心心所。故説所有意地善慧。
T1562_.29.0735c02: 皆見性攝於理爲善。如是所説聖有漏慧。皆
T1562_.29.0735c03: 擇法故並慧性攝。智有幾種相別云何。頌曰
T1562_.29.0735c04:     智十總有二有漏無漏別
T1562_.29.0735c05:     有漏稱世俗無漏名法類
T1562_.29.0735c06:     世俗遍爲境法智及類智
T1562_.29.0735c07:     如次欲上界苦等諦爲境
T1562_.29.0735c08: 論曰。智有十種攝一切智。一世俗智。二法
T1562_.29.0735c09: 智。三類智。四苦智。五集智。六滅智。七道智。
T1562_.29.0735c10: 八他心智。九盡智。十無生智。如是十智總唯
T1562_.29.0735c11: 二種。有漏無漏性差別故。如是二智相別有
T1562_.29.0735c12: 三。謂世俗智法智類智。前有漏智總名世俗。
T1562_.29.0735c13: 瓶衣等物性可毀壞。顯在俗情故名世俗。此
T1562_.29.0735c14: 智多取世俗境故。多順世間俗事轉故。從多
T1562_.29.0735c15: 建立世俗智名。非無取勝義順勝義事轉。然
T1562_.29.0735c16: 是愛境無勝功能。息内衆惑故非無漏。或復
T1562_.29.0735c17: 出世引發世間得世俗名。體即無智智隨屬
T1562_.29.0735c18: 彼得彼智名。意顯此名目有漏智。有説。諸
T1562_.29.0735c19: 趣名爲世俗。此智多是往諸趣因。從果爲名
T1562_.29.0735c20: 名世俗智。有説。此智無始時來。生死身中顯
T1562_.29.0735c21: 現而轉。由此故立世俗智名。或諸有中隨流
T1562_.29.0735c22: 無絶名世俗智。以一切時隨順諸有相續轉
T1562_.29.0735c23: 故。或復此智於一切境。能遍映發得世俗名。
T1562_.29.0735c24: 獨能遍縁一切法故。後無漏智分爲二種。法
T1562_.29.0735c25: 類二名所目別故。此二名義如前已釋。然有
T1562_.29.0735c26: 師釋。類謂比類以所現見事比不現見境。比
T1562_.29.0735c27: 量所攝得類智名。此釋不然。説實見故。謂非
T1562_.29.0735c28: 比量智可立實見名。諸契經中總説法類。若
T1562_.29.0735c29: 如實見苦則定見非我。於四聖諦如實見故。

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