SAT DB

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。

Footnote:

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