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倶舍論疏 (No. 1822_ 法寶撰 ) in Vol. 41

705 706 707 708 709 710 711 712 713 714 715 716 717 718 719 720 [行番号:有/無] [返り点:有/無] [CITE]

T1822_.41.0709a01: 貪至纒壓於心者。上明欲貪衆名　纒＊　
T1822_.41.0709a02: 於心。明欲貪過患。是名欲軛。經説貪名軛
T1822_.41.0709a03: 也。經中説衆名者示多過患　有軛･見
T1822_.41.0709a04: 軛應知亦爾。亦以欲貪爲體。故正理云。此
T1822_.41.0709a05: 於愛體説三軛名　然唯言三者。無明軛
T1822_.41.0709a06: 等似言以無明爲體｣　　論。又餘經説至
T1822_.41.0709a07: 名欲等取。引第二經證四取總以欲貪爲
T1822_.41.0709a08: 體也。正理論云。此不相違。經意別故。乃至
T1822_.41.0709a09: 佛觀所化機行所須。於多體中且略擧一。
T1822_.41.0709a10: 又如經説。若斷一法我能保汝得不還果。
T1822_.41.0709a11: 一法者。謂薩迦耶見。非唯斷此得不還果。
T1822_.41.0709a12: 又如説無明能蓋有情類。然於餘處説蓋
T1822_.41.0709a13: 有五。此經亦爾。隨所化生。現相續中爲愛
T1822_.41.0709a14: 所惱。故略爲彼説愛無失　已上釋也　
T1822_.41.0709a15: 欲･有二軛可略擧愛。愛彼攝故。見軛云何。
T1822_.41.0709a16: 愛與見軛性各別故　已上難也　擧亦無
T1822_.41.0709a17: 失以見軛名依訓釋門通二義故。若見即
T1822_.41.0709a18: 軛名爲見軛。如無明軛。若於見軛名爲見
T1822_.41.0709a19: 軛。猶如有軛。佛令佛子知二義故。雖亦
T1822_.41.0709a20: 於愛立見軛名。而亦無失
T1822_.41.0709a21: 論。如是已辨隨眠并纒。自下一頌。第二釋
T1822_.41.0709a22: 名。上兩句有四義釋隨眠也。第三一句釋
T1822_.41.0709a23: 餘四義。下句結也｣　　論曰至故名微細。釋
T1822_.41.0709a24: 頌微細字也。正理論云。是故聖者阿難陀言。
T1822_.41.0709a25: 我今不知於同梵行起慢心不。不説全
T1822_.41.0709a26: 無。以慢隨眠行相微細。彼尚不了慢心有
T1822_.41.0709a27: 無。況諸異生。餘例應爾　有釋。彼於刹那極
T1822_.41.0709a28: 微。亦有隨増故名微細｣　　論。二隨増者
T1822_.41.0709a29: 至増惛滯故。釋頌第二義也。正理論云。如何
T1822_.41.0709a30: 煩惱有於所縁･相應隨増　問也　境増
T1822_.41.0709b01: 隨眠無疑不問。隨眠増境･及相應法。難解
T1822_.41.0709b02: 故問　如前已辨　指前古師釋也　或
T1822_.41.0709b03: 如怨害伺求瑕隙。及如見毒。應知煩惱於
T1822_.41.0709b04: 自所縁有隨増義　亦如熱鐵丸能令水
T1822_.41.0709b05: 熱。及如觸毒。應知煩惱於自相應有隨増
T1822_.41.0709b06: 義　已上文釋所縁･相應。義別喩異前是所
T1822_.41.0709b07: 縁。後是相應　二皆同乳母。令嬰兒隨増。
T1822_.41.0709b08: 乳母能令嬰兒増長。及令伎藝漸次積集。
T1822_.41.0709b09: 所縁･相應令諸煩惱相續増長及得積集　
T1822_.41.0709b10: 前明煩惱増境･及相應法。此明境･及相應
T1822_.41.0709b11: 増煩惱也｣　　論。言隨逐者至常爲過患。釋
T1822_.41.0709b12: 頌第三義也。正理論云。謂無始來於相續
T1822_.41.0709b13: 中起得隨逐｣　　論。不作加行至故名隨
T1822_.41.0709b14: 轉。釋頌第四義也。正理論云。極難離故。
T1822_.41.0709b15: 如四日瘧及鼠毒等。有説。隨縛謂得恒隨。
T1822_.41.0709b16: 如海水所隨空行影｣　　論。由如是義故
T1822_.41.0709b17: 名隨眠。結釋名也。正理論云。由此所説諸
T1822_.41.0709b18: 因縁故。十種煩惱立隨眠名　此上二論
T1822_.41.0709b19: 結隨眠名。皆非訓詞門釋。但是十種煩惱
T1822_.41.0709b20: 有上四義立隨眠名　有人云。微細是眠
T1822_.41.0709b21: 義。後三是隨義　非也。所以得知。此論亦
T1822_.41.0709b22: 是由如是義故名隨眠。正理論云。由此所
T1822_.41.0709b23: 説諸因縁故。十種煩惱立隨眠名　故知但
T1822_.41.0709b24: 是過失多故立隨眠名。非是四中取訓詞
T1822_.41.0709b25: 釋。正理別有訓詞門故。正理論云。依訓詞
T1822_.41.0709b26: 門釋此名者。謂隨流者相續中眠故名隨
T1822_.41.0709b27: 眠。或隨勝者相續中眠故名隨眠。即是趣
T1822_.41.0709b28: 入如實解位爲惛迷義。或有獄中長時隨逐
T1822_.41.0709b29: 覆有情類故名隨眠｣　　論。稽留有情至
T1822_.41.0709b30: 故名爲漏。上總釋名。如堤塘漏水有其二
T1822_.41.0709c01: 義。一者住義即是留住生死之義。二是流義
T1822_.41.0709c02: 即是於生死中流轉　於六瘡門泄過無
T1822_.41.0709c03: 窮者。正明漏也｣　　論。極漂善品故名瀑
T1822_.41.0709c04: 流。總釋瀑流名也｣　　論。和合有情故名
T1822_.41.0709c05: 爲軛。總釋軛名。令有情與界･趣･生共和
T1822_.41.0709c06: 合故名軛。猶如車軛。正理論云。於界･趣･
T1822_.41.0709c07: 生和合名軛｣　　論。能爲依執故名爲取。
T1822_.41.0709c08: 總釋取名也。能與執取三有自體爲依故。
T1822_.41.0709c09: 正理論云。執取彼彼自體名取　已上有部
T1822_.41.0709c10: 釋也｣　　論。若善釋者應作是言。已下。論主
T1822_.41.0709c11: 釋也｣　　論諸境界中至説名爲漏。此釋漏
T1822_.41.0709c12: 也｣論。若勢増上至難違拒故。釋瀑流
T1822_.41.0709c13: 也｣論。於現行時至故名爲軛。此釋軛
T1822_.41.0709c14: 也｣論。執欲等故説名爲取。或謂以愛
T1822_.41.0709c15: 執取四法名爲四取◎
T1822_.41.0709c16: 倶舍論疏卷第二十
T1822_.41.0709c17: 　交了　
T1822_.41.0709c18: 保延三年九月十九日朝於南新房
T1822_.41.0709c19: 點了可久樹
T1822_.41.0709c20:
T1822_.41.0709c21:
T1822_.41.0709c22: 倶舍論疏卷第二十一
T1822_.41.0709c23: 　沙門法寶撰　
T1822_.41.0709c24: 分別隨眠品第五之三
T1822_.41.0709c25: ◎論。如是已辨至爲復有餘。結前四門生後
T1822_.41.0709c26: 門也　問意云。隨眠并纒。世尊就過差
T1822_.41.0709c27: 別説爲漏･瀑流･軛等。爲唯有爾所過名。爲
T1822_.41.0709c28: 更有餘義立異名耶　此下第二半頌更立
T1822_.41.0709c29: 五義。垢非纒･隨眠故別爲一門｣　　論曰
T1822_.41.0710a01: 至復説五種。列五名也。一結。二縛。三隨眠。
T1822_.41.0710a02: 四隨煩惱。五纒
T1822_.41.0710a03: 論。且結云何。自下五義并垢有六數也。此
T1822_.41.0710a04: 下五行半頌。第一明結。於中三種。一九結。
T1822_.41.0710a05: 二五下分結。三五上分結。此兩頌半明九結
T1822_.41.0710a06: 也｣　　論曰至九慳結。列九名也｣　　論。
T1822_.41.0710a07: 此中愛結至當辨其相。出愛結也。所以九
T1822_.41.0710a08: 種總名結者。正理論云。於境於生有繋
T1822_.41.0710a09: 縛能。故名爲結。或有此故。令諸有情合衆
T1822_.41.0710a10: 多苦。故名爲結。是衆苦惱安足處故。此中愛
T1822_.41.0710a11: 結。謂三界貪。此就所依及所縁説　依三
T1822_.41.0710a12: 界身。縁三界境。未離三界染之貪。名三界
T1822_.41.0710a13: 貪　所言貪者。謂有心所樂可意相所攝
T1822_.41.0710a14: 受行。即於諸有及諸有具。所起樂著。説名
T1822_.41.0710a15: 爲貪。何縁此貪説名爲愛。此染心所隨樂
T1822_.41.0710a16: 境故　餘隨所應當辨其相者。謂恚結等。如
T1822_.41.0710a17: 餘處釋當辨其相　正理釋云。恚謂於違
T1822_.41.0710a18: 想。及別離欲所攝受行中。令心憎背慢謂
T1822_.41.0710a19: 七慢。如前已釋言無明結者。謂三界無知。
T1822_.41.0710a20: 此約所依非所縁故。以諸無漏法不墮界
T1822_.41.0710a21: 故。無明亦用彼爲所縁故。此廣分別如縁
T1822_.41.0710a22: 起中。見結･取結。倶邪推度相。別顯彼相
T1822_.41.0710a23: 廣如五見中。於前分別邊執見處説計
T1822_.41.0710a24: 爲我有漏行中計斷計常名邊執見。於中
T1822_.41.0710a25: 斷見名何所目。謂執死後行不續生。豈不
T1822_.41.0710a26: 此即是撥後有邪見。雖有此責。現見世
T1822_.41.0710a27: 間。有行相同而體差別。如慈與愛體異行
T1822_.41.0710a28: 同。如何行同而體差別。如起加行欲饒
T1822_.41.0710a29: 益他。若屬染心從愛所起。若從慈起屬
T1822_.41.0710a30: 不染心。是謂行同而體差別。如是於行見
T1822_.41.0710b01: 不續生。從邪方便生。此屬斷見。離方
T1822_.41.0710b02: 便而起生此屬邪見。亦是行同而體差別。
T1822_.41.0710b03: 此斷･常生方便如六十二見中説｣　　論。
T1822_.41.0710b04: 見結謂三見取結謂二取。此分五見爲二
T1822_.41.0710b05: 結也｣　　論。依如是理至隨眠隨増。下別
T1822_.41.0710b06: 引本論問答。此即問　頗有見相應法者。謂
T1822_.41.0710b07: 見取･戒取相應法。以此二取是五見中二見
T1822_.41.0710b08: 故　爲愛結繋非見結繋非不有見隨眠隨増
T1822_.41.0710b09: 者。謂爲九結中愛結繋。不爲九結中見結
T1822_.41.0710b10: 繋也。而爲十隨眠中見隨眠隨増也｣
T1822_.41.0710b11: 論。曰有。答也｣　　論。云何。重問｣　　論。集
T1822_.41.0710b12: 智已生至彼隨増故。廣引　謂。集智已生滅
T1822_.41.0710b13: 智未生。見滅見道二取相應法。出法體時
T1822_.41.0710b14: 也。集智已生時。謂已斷苦集遍行隨眠故。
T1822_.41.0710b15: 苦･集下身･邊二見。及邪見。此三見結已斷
T1822_.41.0710b16: 故。不能繋滅･道下二取相應法。滅･道下有
T1822_.41.0710b17: 邪見。是不遍見結。縁無漏故。不縁滅･道下
T1822_.41.0710b18: 二取相應法。亦不與相應。由此不爲見結
T1822_.41.0710b19: 繋也。而爲滅･道下貪縁故。爲愛結所縁繋
T1822_.41.0710b20: 也。五見倶名見隨眠故。二取即是見隨眠
T1822_.41.0710b21: 攝。與彼相應故有相應隨増。亦容縁故有
T1822_.41.0710b22: 所縁隨増｣　　論。何縁三見至爲取結耶問
T1822_.41.0710b23: 也｣　　論。三見二取至立爲二結。答也。有
T1822_.41.0710b24: 二義故分見爲二結。一爲物等。二爲取等。
T1822_.41.0710b25: 如文可解。正理論云。説此物等於義何益。
T1822_.41.0710b26: 於結義中見有益故。此言意説。如貪･瞋等
T1822_.41.0710b27: 一一獨能成一結事。三見･二取。各十八物和
T1822_.41.0710b28: 合各成一結事故。若異此者。應説五見各
T1822_.41.0710b29: 爲一結如貪･瞋等故見･及取各十八物。共
T1822_.41.0710b30: 立一結方敵貪等。若爾身見･邊見･見取有
T1822_.41.0710c01: 十八物。戒取･邪見十八亦然。豈非物等。不
T1822_.41.0710c02: 爾。本釋其理決定。所以者何。以取等故。三
T1822_.41.0710c03: 見等所取。二取等能取｣　　論。何故纒中至
T1822_.41.0710c04: 非餘纒耶。問也｣　　論。二唯不善至故唯立
T1822_.41.0710c05: 二。答也。十纒中慳･嫉･忿･覆四纒。自力起。唯
T1822_.41.0710c06: 不善。慳･嫉入結。忿･覆非結　若立八纒除
T1822_.41.0710c07: 忿･覆二唯有慳･嫉二纒。自力起。唯不善。餘
T1822_.41.0710c08: 纒皆闕二義。無慚･無愧。唯不善。非自力起。
T1822_.41.0710c09: 悔通善･惡。唯自力起。餘。二皆無。睡眠･掉
T1822_.41.0710c10: 擧･惛沈｣　　論。若纒唯八至亦具兩義故。
T1822_.41.0710c11: 難也。若纒有八。唯慳･嫉。具二復立爲結義
T1822_.41.0710c12: 即無違　許纒有十。忿･覆具二而不入結。
T1822_.41.0710c13: 慳･嫉具二因何入結。故釋非理｣　　論。由
T1822_.41.0710c14: 此若許至及自部故。更爲別釋也　應言嫉
T1822_.41.0710c15: 慳過失尤重者。是總句　謂此二種數現行
T1822_.41.0710c16: 故者。釋尤重義　正理論云。應作是釋。
T1822_.41.0710c17: 唯嫉･慳二過失尤重。故十纒中立二爲結。
T1822_.41.0710c18: 由此二種數現行故。謂生欲界雖有九･
T1822_.41.0710c19: 六･三結･無結。而經唯説嫉･慳二結。惱亂人･
T1822_.41.0710c20: 天。謂雖生在二善趣中。而爲賤貪重苦
T1822_.41.0710c21: 所軛。現見。卑賤及諸乏財。乃至極親亦
T1822_.41.0710c22: 不敬愛。又二遍顯隨煩惱故。謂隨煩惱
T1822_.41.0710c23: 總有二種。一戚倶行。二歡倶行。嫉･慳遍
T1822_.41.0710c24: 顯如是二相。又此二能惱二部故。謂在家
T1822_.41.0710c25: 衆於財位中。由嫉及慳極爲惱亂。若出
T1822_.41.0710c26: 家衆於教行中。由嫉及慳極爲惱亂。或能
T1822_.41.0710c27: 惱天･阿素洛衆。謂因色味極相擾亂。或
T1822_.41.0710c28: 此能惱人･天二衆。如世尊告憍尸迦言。
T1822_.41.0710c29: 由嫉･慳結人･天惱亂。或此二能惱自･他
T1822_.41.0710c30: 衆。謂由嫉故惱亂他朋。由内懷慳惱亂自
T1822_.41.0711a01: 侶。故十纒内立二爲結
T1822_.41.0711a02: 論。佛於餘處依差別門。此下兩頌第二明五
T1822_.41.0711a03: 下分結也｣　　論曰至防邏人故。此叙第一
T1822_.41.0711a04: 釋也。此師意以欲界名爲下分。順益欲界
T1822_.41.0711a05: 故名順下分結。後二不令出。前三却令入。
T1822_.41.0711a06: 擧喩可知｣　　論。有餘師説至順下分名。
T1822_.41.0711a07: 第二釋也。此師意説。下有二種。一下有情。
T1822_.41.0711a08: ＊謂諸異生。二下界。謂欲界。由前三故不超
T1822_.41.0711a09: 下有情。由後二故不超下界｣　　論。諸得
T1822_.41.0711a10: 預流至斷三結耶。問也。預流果斷身見･邊
T1822_.41.0711a11: 見･戒取･見取･疑･邪･見六種煩惱。何故經説
T1822_.41.0711a12: 斷三結故得預流果｣　　論。理實應言至
T1822_.41.0711a13: 但説斷三。略開二門答前難也。佛依此故
T1822_.41.0711a14: 略説三也｣　　論。謂所斷中至攝彼三門。
T1822_.41.0711a15: 牒前門釋見所斷惑總有三類。唯一。通二。
T1822_.41.0711a16: 通四部故。謂身･邊見唯苦下。＊戒取通苦･道。
T1822_.41.0711a17: 見取･邪見･疑通四部説。身見攝一部。＊戒
T1822_.41.0711a18: 取攝二部。疑攝四部｣　　論。又所斷中至
T1822_.41.0711a19: 已説斷六。第二釋也。見斷煩惱三隨三轉。所
T1822_.41.0711a20: 隨是能隨根。説彼所隨即兼能隨　故説
T1822_.41.0711a21: 斷三已説斷六者。雙結兩釋｣　　論。有作
T1822_.41.0711a22: 是釋至故説斷三。叙異説也　謂由身見怖
T1822_.41.0711a23: 畏解脱不欲發趣者。恐得涅槃我斷故不
T1822_.41.0711a24: 欲發趣　由戒禁取依執邪道者。非道計
T1822_.41.0711a25: 道名＊戒取故　由疑於道深懷猶豫者。疑
T1822_.41.0711a26: 於正道是道。非道。故佛偏説三兼亦顯餘。
T1822_.41.0711a27: 故但説三不説六也
T1822_.41.0711a28: 論。佛於餘經如順下分。已下一頌。第三明
T1822_.41.0711a29: 五上分結也｣　　論曰至名順上分。結釋
T1822_.41.0711b01: 也。此以不超上界順益上界故名順上分
T1822_.41.0711b02: 結。則是上界爲上分也。正理論云。如是五
T1822_.41.0711b03: 種體有八物。掉擧等三二界別故　上二
T1822_.41.0711b04: 界別成六　唯修所斷名順上分。順益上分
T1822_.41.0711b05: 故名順上分結。要斷見所斷彼方現行故。
T1822_.41.0711b06: 見所斷惑未永斷時。亦能資彼令順下分
T1822_.41.0711b07: 　故未斷見惑時。上界二貪及掉擧･慢･無
T1822_.41.0711b08: 明。有力資令却生下界　故要永斷見所
T1822_.41.0711b09: 斷惑方現行者名順上分　又云。於少是
T1822_.41.0711b10: 結。謂聖者於少非結。謂異生有位是結。謂
T1822_.41.0711b11: 已離欲貪。有位非結。謂未離欲貪　又云。掉
T1822_.41.0711b12: 擧擾惱三摩地故。於順上分建立爲結。
T1822_.41.0711b13: 即由此理順上分中不説惛沈。順等持故
T1822_.41.0711b14: 　婆沙云。問何故唯修所斷立爲順上分結
T1822_.41.0711b15: 　答令趣上生名順上分。見所斷結亦令
T1822_.41.0711b16: 墮下。故不立爲順上分結。復次上人所行
T1822_.41.0711b17: 名順上分。上人是聖非諸異生。見所斷結唯
T1822_.41.0711b18: 異生起。故不立爲順上分結。於聖者中。唯
T1822_.41.0711b19: 不還者所起諸結。立順上分　問因論生
T1822_.41.0711b20: 論。何故預流及一來者所起諸結。非順上
T1822_.41.0711b21: 分。答順上分者。謂趣上生。預流･一來所
T1822_.41.0711b22: 起諸結。亦令生下。故不立爲順上分結｣
T1822_.41.0711b23: 論。已辨結縛云何。此下一句。明三縛也｣
T1822_.41.0711b24: 論曰至作此定説。釋也。繋縛有情名之爲
T1822_.41.0711b25: 縛。何縁唯説此三爲縛。由三受故。約自
T1822_.41.0711b26: 相續有相應･所縁隨増。若他相續唯所縁
T1822_.41.0711b27: 也。正理論云。以能繋縛故立縛名。即是能
T1822_.41.0711b28: 遮趣離染義。結･縛二相雖無差別。而依
T1822_.41.0711b29: 本母説縛有三。一者貪縛。二者嗔縛。三者
T1822_.41.0711c01: 癡縛。所餘諸結品類同故。攝在三中。謂五
T1822_.41.0711c02: 見･疑同癡品類慢･慳二結貪品類同。嫉結
T1822_.41.0711c03: 同嗔。皆三結攝。又爲顯示已見諦者。餘
T1822_.41.0711c04: 所應作故説三縛。通縛六識身置生死獄
T1822_.41.0711c05: 故。又佛偏爲覺慧劣者。顯麁相煩惱故但
T1822_.41.0711c06: 説三縛　有餘師説。由隨三受勢力所引。
T1822_.41.0711c07: 説縛有三。謂貪多分於自樂受。所縁･相應
T1822_.41.0711c08: 二種隨増。少分亦於不苦不樂。於自他苦及
T1822_.41.0711c09: 他樂捨。唯有一種所縁隨増。嗔亦多分於自
T1822_.41.0711c10: 苦受。所縁･相應二種隨増。少分亦於不苦不
T1822_.41.0711c11: 樂。於自･他樂及他苦捨。唯有一種所縁隨
T1822_.41.0711c12: 増。癡亦多分於自捨受。所縁･相應二種隨
T1822_.41.0711c13: 増。少分亦於樂受･苦受。於他一切受唯所
T1822_.41.0711c14: 縁増。是故世尊依多分理。説隨三受建
T1822_.41.0711c15: 立三縛。何類貪等遮趣離染説名爲縛。謂
T1822_.41.0711c16: 唯現行。若異此者皆成三故。則應畢竟遮
T1822_.41.0711c17: 趣離染　後釋同倶舍。前釋三縛通一切煩
T1822_.41.0711c18: 惱等。偏説三者。是餘染法之本母故。説三
T1822_.41.0711c19: 亦攝餘也
T1822_.41.0711c20: 論。已分別縛隨眠云何。自下一句。第三明隨
T1822_.41.0711c21: 眠　論曰至如前已説。指前説也
T1822_.41.0711c22: 論。隨眠既已説隨煩惱云何。自下半頌。第四
T1822_.41.0711c23: 明隨煩惱｣　　論曰至如雜事中。釋頌文
T1822_.41.0711c24: 也。根本煩惱亦名隨煩惱。以隨心爲惱亂
T1822_.41.0711c25: 事故。此即心爲所隨。煩惱爲能隨　復有
T1822_.41.0711c26: 此餘異諸煩惱忿等染汚心所是行蘊攝。隨
T1822_.41.0711c27: 煩惱起故亦名隨煩惱。此是根本煩惱爲所
T1822_.41.0711c28: 隨。忿等爲能隨也。非是忿等不名煩惱。
T1822_.41.0711c29: 但隨他故。廣説如法蘊足論第九卷雜事品
T1822_.41.0712a01: 中説
T1822_.41.0712a02: 論。後當略論纒煩惱垢攝者。生下文也。下
T1822_.41.0712a03: 明纒･垢。先辨其纒故言且也。自下有兩行
T1822_.41.0712a04: 半頌。第五明纒。前一行頌出纒名體。後一
T1822_.41.0712a05: 頌半明纒從生｣　　論曰至更加忿覆。叙
T1822_.41.0712a06: 異説也。准經説欲貪纒爲縁。故知根本煩
T1822_.41.0712a07: 惱亦名爲纒　品類足八。毘婆沙十。正理論
T1822_.41.0712a08: 云。如是十種繋縛含識。置生死獄故名爲
T1822_.41.0712a09: 纒。或十爲因起諸惡行。令拘惡趣故名爲
T1822_.41.0712a10: 纒｣　　論。無慚無愧如前已釋。指前根品
T1822_.41.0712a11: 釋也｣　　論。嫉謂於他至如前已辨。此釋
T1822_.41.0712a12: 嫉･慳･惡作指前｣　　論。眠謂令心至亦如
T1822_.41.0712a13: 前釋。釋眠･掉擧･惛沈指前釋也。悔通善･
T1822_.41.0712a14: 惡唯取不善。眠通三性唯取染汚爲纒　
T1822_.41.0712a15: 正理論云。令心昧略。惛沈相應不能持身。
T1822_.41.0712a16: 是爲眠相。眠雖亦有惛不相應。此唯辨纒
T1822_.41.0712a17: 故作是説　又云。眠不與加行善相應性
T1822_.41.0712a18: 相違故。唯生得善。性羸劣故　通不善･有覆
T1822_.41.0712a19: 無記　又云。無覆無記唯異熟生。起工巧
T1822_.41.0712a20: 等眠便壞故。有餘師説。於眠位中亦有威
T1822_.41.0712a21: 儀･工巧心起。然非初位彼可即行。於後夢
T1822_.41.0712a22: 中方可行故　婆沙三十七云。無覆無記者。
T1822_.41.0712a23: 謂威儀･工巧･異熟生。非通果。威儀者如夢
T1822_.41.0712a24: 中自謂行等。工巧者如夢中自謂畫等。異
T1822_.41.0712a25: 熟生者如夢中除前所説餘無記轉。有餘
T1822_.41.0712a26: 師説。唯異熟生是睡眠中無覆無記。以心
T1822_.41.0712a27: 惛昧不發身･語。故無威儀･及工巧性｣
T1822_.41.0712a28: 論。除嗔及害至説名爲覆。釋忿覆也｣
T1822_.41.0712b01: 論。於此所説至是疑等流。自下釋十纒是根
T1822_.41.0712b02: 本煩惱等流。由此名隨煩惱。不名煩惱｣
T1822_.41.0712b03: 　論。有説覆是至如其次第。叙異説。如文
T1822_.41.0712b04: 可知
T1822_.41.0712b05: 論。餘煩惱垢其相云何。自下一行半頌。第六
T1822_.41.0712b06: 明六垢也。前之半頌出垢名･體。後一頌明
T1822_.41.0712b07: 從生｣　　論曰至名煩惱垢。此説是煩惱之
T1822_.41.0712b08: 垢也　相麁故別與垢名。釋六垢相也。別
T1822_.41.0712b09: 釋相可解　正理論云。恨與忿相有差別
T1822_.41.0712b10: 者。如樺皮火。其相猛利。而餘勢弱説名爲
T1822_.41.0712b11: 忿。如冬室熱。其相輕微。而餘＊勢強説名
T1822_.41.0712b12: 爲恨。由此故有説恨相言。忿息已續生
T1822_.41.0712b13: 令心濁名恨　又釋誑名云　謂先籌度
T1822_.41.0712b14: 設此方便。令彼後時生顛倒解故名爲誑。
T1822_.41.0712b15: 然世間説。爲利爲名現相惑他。名爲誑者。
T1822_.41.0712b16: 諸誑所引身･語業事。是誑果故假立誑名
T1822_.41.0712b17: 如以通名説通果事｣　　論。於此六種
T1822_.41.0712b18: 至諸見等流。釋六垢從根本煩惱等流。如
T1822_.41.0712b19: 文可解。論。此垢及纒至隨煩惱名。釋十纒
T1822_.41.0712b20: 六垢名隨煩惱所以
T1822_.41.0712b21: 論。此垢及纒爲何所斷。此下大文第三義門
T1822_.41.0712b22: 分別。就中有五。一三斷。二三性。三三界。四
T1822_.41.0712b23: 六識。五五受相應　此一頌三斷分別也｣
T1822_.41.0712b24: 論曰至見此諦所斷。謂無慚･無愧･惛沈･掉
T1822_.41.0712b25: 擧･睡眠。此五。通與見･修所斷煩惱相應故。
T1822_.41.0712b26: 通見･修斷也｣　　論。餘嫉･慳悔至名自在
T1822_.41.0712b27: 起。明唯修斷。如文可解
T1822_.41.0712b28: 論。此隨煩惱誰通何性。下半頌。第二三性分
T1822_.41.0712b29: 別也｣　　論曰至皆唯不善。明眠･惛･掉三。
T1822_.41.0712c01: 在欲界中。身･邊見相應是無記。餘是不善。
T1822_.41.0712c02: 自餘纒･垢皆不善性｣　　論。上二界中至無
T1822_.41.0712c03: 記性攝。明上二界唯無記也
T1822_.41.0712c04: 論。此隨煩惱誰何界繋。下半頌。第三界繋分
T1822_.41.0712c05: 別也｣　　論曰至今復重辨。釋諂･誑通二
T1822_.41.0712c06: 地所以。如文可解｣　　論。惛掉憍三至唯
T1822_.41.0712c07: 欲界繋。十纒六垢之中。諂･誑通二地。惛･掉･
T1822_.41.0712c08: 憍三通三界。此五如前已辨。自餘十一唯欲
T1822_.41.0712c09: 界繋
T1822_.41.0712c10: 論。已辨隨眠及隨煩惱。此下一頌。第四六識
T1822_.41.0712c11: 分別也｣　　論曰至無容起故。明唯意識。
T1822_.41.0712c12: 相應有三種。一見所斷。二慢･＊睡眠。三自力
T1822_.41.0712c13: 起隨煩惱地。此三種或五識無容起也｣
T1822_.41.0712c14: 論。所餘一切至皆容起故。釋通六識者。謂
T1822_.41.0712c15: 修所斷貪･瞋･無明。及無慚無愧･惛沈･掉擧。
T1822_.41.0712c16: 及大煩惱地所攝隨煩惱。依六識身起
T1822_.41.0712c17: 論。如先所辨樂等五受。自下有四行頌。第二
T1822_.41.0712c18: 明受相應。就中有二。一明本惑。二明隨
T1822_.41.0712c19: 惑。此兩頌第一明本惑｣　　論曰至遍六
T1822_.41.0712c20: 識故。明貪･瞋･無明三相應也。如文可解｣
T1822_.41.0712c21: 　　論。邪見通與至罪福業故。此釋邪見。受
T1822_.41.0712c22: 相應也。先造罪者。後謂無因果。心則生歡
T1822_.41.0712c23: 喜。先造福者。後謂無因果。心則生慼｣
T1822_.41.0712c24: 論。疑憂相應至心愁慼故。釋疑。受相應也。
T1822_.41.0712c25: 疑心猶豫求決定智。正疑之時於境不決
T1822_.41.0712c26: 故生憂慼｣　　論。餘四見慢至唯意地故。
T1822_.41.0712c27: 明四見･慢相應也。以歡行轉唯意地故不
T1822_.41.0712c28: 通樂受。正理論云。有餘師説。不應此五。唯
T1822_.41.0712c29: 喜相應。現見此五現行位中亦有憂故。謂世
T1822_.41.0713a01: 現見。執有我者。亦自感傷。我受苦故。執
T1822_.41.0713a02: 我斷者亦生憂慼。故契經言。諸愚夫類於
T1822_.41.0713a03: 我斷壞心生驚恐。執自苦行爲淨勝者。内
T1822_.41.0713a04: 心必懷極愁慼故。已之聞･智･族等下劣。毎
T1822_.41.0713a05: 爲他人所輕淩者。與慢倶起必有慼故。
T1822_.41.0713a06: 由是此五亦憂相應。彼説不然。異心起故。
T1822_.41.0713a07: 謂自感傷我受苦者。此但縁苦而自＊感
T1822_.41.0713a08: 傷。當於爾時不執有我。若起我見現在
T1822_.41.0713a09: 前時。於我必應有歡行轉。懷斷見者見斷
T1822_.41.0713a10: 徳故。不因斷相而生驚恐。懷常見者於
T1822_.41.0713a11: 斷生怖。然生怖位則不計常。執自苦行
T1822_.41.0713a12: 爲淨勝者。必異心中縁自所受種種苦事
T1822_.41.0713a13: 而生愁慼。若執苦行爲淨勝時。必應生
T1822_.41.0713a14: 歡。見彼徳故。爲他輕＊淩而生慼者。如是
T1822_.41.0713a15: 憂慼必在異心。誰有爲他輕＊淩生慼。而
T1822_.41.0713a16: 即起慢侮蔑於他。故五。喜倶誠爲善説｣
T1822_.41.0713a17: 　　論。已約別相至必住捨受。明諸惑皆捨
T1822_.41.0713a18: 受相應。如文可解｣　　論。欲界既爾至諸受
T1822_.41.0713a19: 相應。釋上地也｣　　論。若諸地中至故不
T1822_.41.0713a20: 別説。重廣述也。初禪有四識。受有喜･樂･捨。
T1822_.41.0713a21: 喜意。樂三。捨通二禪已上唯有意識。二禪
T1822_.41.0713a22: 有喜･捨二受。三禪有樂･捨二受。四禪已上
T1822_.41.0713a23: 唯有捨受。上地煩惱隨其所應通四識一
T1822_.41.0713a24: 識。即與彼識所有諸受相應　顯宗二十
T1822_.41.0713a25: 七云。何縁二疑倶不決定。而上得與喜･樂
T1822_.41.0713a26: 相應。非欲界疑。喜受倶起　以諸煩惱在
T1822_.41.0713a27: 離欲地。雖不決定。亦不憂慼。雖懷疑網。
T1822_.41.0713a28: 無廢情怡。如在人間求得所愛。雖多勞
T1822_.41.0713a29: 倦。而生樂想　又説色界喜･樂。與疑得
T1822_.41.0713b01: 相應者。倶寂靜故。依平等義建立相應。既
T1822_.41.0713b02: 等寂靜。相應無失。如欲喜根。非處生故相
T1822_.41.0713b03: 不寂靜。疑即不然。由此喜･疑無相應理。謂
T1822_.41.0713b04: 世現見。有貧賤人　乃至　匱食。乏衣。復
T1822_.41.0713b05: 爲重擔之所鎭壓。雖遭此等種種艱辛。而
T1822_.41.0713b06: 有歡娯歌舞嘯詠或見他苦而反生歡。如
T1822_.41.0713b07: 是喜根有非處起。疑即不爾故無等義。由
T1822_.41.0713b08: 不等故無相應理　有説色界雖復懷疑。
T1822_.41.0713b09: 而於疑中生善品相。故彼得與喜･樂相
T1822_.41.0713b10: 應　謂彼現見。諸離欲者多分因疑能引正
T1822_.41.0713b11: 定　有説初二･三靜慮中與疑倶生。應全
T1822_.41.0713b12: 無受。故但應與本性受倶
T1822_.41.0713b13: 論。已辨煩惱諸受相應。自下有兩行頌。第二
T1822_.41.0713b14: 明隨煩惱受相應也｣　　論曰至唯意地故。
T1822_.41.0713b15: 嫉･悔･忿･惱･害･恨六隨煩惱。唯戚行轉故憂
T1822_.41.0713b16: 根相應。唯意地故。非苦相應。正理論云。有
T1822_.41.0713b17: 餘師説。惱喜相應見取等流　故下破｣
T1822_.41.0713b18: 論。慳喜相應至極相似故。此注別有文。憂
T1822_.41.0713b19: 相應。慳得即喜。慳。不得即憂。已上注｣
T1822_.41.0713b20: 論。誑諂眠覆至憂慼心行。此四通二行故
T1822_.41.0713b21: 憂･喜相應。唯意地故非苦･樂相應　或時
T1822_.41.0713b22: 以歡喜心行諂･誑･眠･覆。即與喜相應　或
T1822_.41.0713b23: 時以憂慼心行此四種。即憂相應　正理論
T1822_.41.0713b24: 有餘師言。既説誑是貪等流故。但應歡行。
T1822_.41.0713b25: 不應説與憂根相應。是歡等流。不應慼
T1822_.41.0713b26: 故。又正誑時不應慼故。或應説誑是癡等
T1822_.41.0713b27: 流｣　　論。憍喜樂相應至與喜相應。釋憍
T1822_.41.0713b28: 通三界也。歡行轉故不與憂根相應。唯意
T1822_.41.0713b29: 地故。下地不與樂根相應。通上地故至第
T1822_.41.0713c01: 三禪與樂相應｣　　論。此上所説至遍相應
T1822_.41.0713c02: 故。自前所釋諸隨煩惱。皆遍與捨受相應。
T1822_.41.0713c03: 三禪已下増盛如前説。相續斷時皆捨相應。
T1822_.41.0713c04: 四禪已上若盛。若欲斷時。皆捨相應。地法
T1822_.41.0713c05: 無餘受故。又捨與歡･慼。六識上下諸地一
T1822_.41.0713c06: 切無遮皆遍相應。譬如無明遍與諸煩惱
T1822_.41.0713c07: 相應也｣　　論。餘無慚愧至地法攝故。釋餘
T1822_.41.0713c08: 四也。此四遍與五受相應。無慚･無愧不善
T1822_.41.0713c09: 地故。通與一切不善相應。不善通六識。五
T1822_.41.0713c10: 受故。惛沈･掉擧是大煩惱地故。通與一切
T1822_.41.0713c11: 染心相應。一切染心通五六識受･上下地
T1822_.41.0713c12: 故。由此通與五受相應
T1822_.41.0713c13: 論。所説煩惱隨煩惱中。自下一頌。大文第四
T1822_.41.0713c14: 明五蓋也｣　　論曰至五疑蓋。引經列名
T1822_.41.0713c15: 體也｣　　論。此中所説至通三界耶。問也。
T1822_.41.0713c16: 惛･掉･及疑既通三界。爲唯取欲。爲通上
T1822_.41.0713c17: 耶。論。應知此三至非色無色。答也。以
T1822_.41.0713c18: 唯不善立爲五蓋。上非不善故不立蓋正
T1822_.41.0713c19: 理論云。爲顯惛沈･掉擧二種。唯欲界者有
T1822_.41.0713c20: 立爲蓋。故與眠･悔和合而立。眠･悔唯是欲
T1822_.41.0713c21: 界繋故。爲顯眠･悔唯染汚者有得蓋名。故
T1822_.41.0713c22: 與惛沈･掉擧二種和合而立。惛･掉唯是染
T1822_.41.0713c23: 汚性故。疑准前四在欲可知｣　　論。何故
T1822_.41.0713c24: 惛眠至合立一耶。問也｣　　論。食治用同至
T1822_.41.0713c25: 食非食同。此略答也｣　　論。何等名爲至心
T1822_.41.0713c26: 性沈昧。釋惛･眠蓋。食･及非食･事用同也｣
T1822_.41.0713c27: 　論。掉悔雖二至二合爲一。釋掉･悔三事同。
T1822_.41.0713c28: 并總結也。如文可解。正理答此問云。欲
T1822_.41.0713c29: 貪蓋食謂可愛相。此蓋對治謂不淨想。瞋
T1822_.41.0714a01: 恚蓋食謂可憎相。此蓋對治謂慈善根。疑蓋
T1822_.41.0714a02: 食謂三世。如契經説。於過去世生如是
T1822_.41.0714a03: 疑。乃至廣説。此蓋對治。謂若有能如實觀
T1822_.41.0714a04: 察縁性縁起　餘二蓋食等如倶舍説　又
T1822_.41.0714a05: 云。或貪･瞋･疑是滿煩惱。一一能荷一覆蓋
T1822_.41.0714a06: 用。惛･眠･掉･悔･非滿煩惱。二合方荷一覆蓋
T1822_.41.0714a07: 用　此同婆沙等擔義是蓋義｣　　論。諸
T1822_.41.0714a08: 煩惱等至唯説此五。問也｣　　論。唯此於五
T1822_.41.0714a09: 至建立爲蓋。答也。正理論問云。此五名蓋其
T1822_.41.0714a10: 義云何。謂決定能覆障聖道･聖道加行。故
T1822_.41.0714a11: 立蓋名。若爾所應諸煩惱等皆得名蓋。一
T1822_.41.0714a12: 切皆能覆障聖道･及加行故。如世尊告諸
T1822_.41.0714a13: 苾芻言。若爲一法所覆障者。則不能了
T1822_.41.0714a14: 眼是無常。一法謂貪。乃至廣説。一一別説如
T1822_.41.0714a15: 雜事中。何故世尊説蓋唯五　理實應爾。
T1822_.41.0714a16: 然佛世尊。於立蓋門唯説五者。唯此於五
T1822_.41.0714a17: 蘊能爲勝障故　准上問答。釋蓋名應
T1822_.41.0714a18: 言能覆障聖道･及加行名蓋　或覆五蘊
T1822_.41.0714a19: 故名蓋也｣　　論。若作如是至應先慧障故。
T1822_.41.0714a20: 難也｣　　論依如是理至怖畏掉悔。述異師
T1822_.41.0714a21: 説障也。此問答蓋前後。如文可解。然此
T1822_.41.0714a22: 論意。取惛沈障定。掉擧障慧。正理不許。恐
T1822_.41.0714a23: 煩不録｣　　論。有餘別説至唯有此五。述
T1822_.41.0714a24: 有餘師立五因也。正理破此師云。乍可枉
T1822_.41.0714a25: 謗當聖慈尊。以聖慈尊猶一生隔未證無
T1822_.41.0714a26: 等大乘智故。寧可枉謗現能寂尊。彼説何
T1822_.41.0714a27: 縁名枉謗佛。以彼所説前後相違。及與契
T1822_.41.0714a28: 經理相違故。如何彼説前後相違。謂若欲貪･
T1822_.41.0714a29: 瞋恚二蓋現起能障將入定心。障既現前
T1822_.41.0714b01: 何能入定。若別修治伏已入者。則不應言
T1822_.41.0714b02: 正入定位。於止･及觀不能正習。又不能
T1822_.41.0714b03: 習止･及觀者。云何名爲正入定位。又彼所
T1822_.41.0714b04: 説正入定言。爲聞･思所成。爲修所成定
T1822_.41.0714b05: 若言我説聞思所成名正入定。則不應説
T1822_.41.0714b06: 後出定位思擇法時。聞･思所成有分別
T1822_.41.0714b07: 故即思擇法。何待出時。若説我言修所成。
T1822_.41.0714b08: 定名正入定。理亦不然。修所成心正現前
T1822_.41.0714b09: 位。惛眠･掉悔何容現前。若不現前。寧障
T1822_.41.0714b10: 止觀。如何彼説經･理相違。謂彼所言惛･
T1822_.41.0714b11: 眠。掉･悔。如其次第障奢摩他･毘鉢舍那。
T1822_.41.0714b12: 違前教･理。故。彼所説唯立五因。無有功
T1822_.41.0714b13: 能證蓋唯五。由此前説理善。可依　何故無
T1822_.41.0714b14: 明不立爲蓋。不説成故。如契經説。無明
T1822_.41.0714b15: 所覆。覆即是蓋。有餘師説。等荷擔者立諸
T1822_.41.0714b16: 蓋中。無明於中所荷偏重。是故不説。若立
T1822_.41.0714b17: 無明爲一蓋者。一切煩惱所荷障。能合比
T1822_.41.0714b18: 無明猶不能及。故不立在諸蓋聚中　慢
T1822_.41.0714b19: 復何縁不立爲蓋。以有由慢能修勝法。爲
T1822_.41.0714b20: 蓋義劣不立蓋中。有餘師言。夫爲蓋者令
T1822_.41.0714b21: 心趣下。慢則不然。以能令心趣上法。故
T1822_.41.0714b22: 非慢有力能壓伏心令其趣下。故不立
T1822_.41.0714b23: 蓋　諸見何故不立蓋中。見諸有情。闕無
T1822_.41.0714b24: 我見者。雖執有我。而能離染故　有説。
T1822_.41.0714b25: 諸見慧爲體故。性捷利故。不順蓋義。爲蓋
T1822_.41.0714b26: 必與此義相違。隨煩惱中餘不立蓋。准前
T1822_.41.0714b27: 所説應如理思。上二界惑不立蓋者。離三
T1822_.41.0714b28: 界染初非障故。初爲障故建立蓋名。又上
T1822_.41.0714b29: 界惑唯無記故。蓋唯不善。如前已説
T1822_.41.0714c01: 論。今應思擇至斷由何因。自此已下。大文第
T1822_.41.0714c02: 二明斷。文中有六。一明斷因。二明對治。三
T1822_.41.0714c03: 明斷所從。四因論明四道五明斷重得。六
T1822_.41.0714c04: 明斷遍知。此文第一明斷因也　於中有
T1822_.41.0714c05: 三。一頌前問答。二擧頌文。三長行釋。此文
T1822_.41.0714c06: 頌前問也。問意他界縁惑。見自界苦･集時。
T1822_.41.0714c07: 斷不見所縁。見所縁時不斷　滅･道有
T1822_.41.0714c08: 漏縁。見滅･道斷時。不見惑所縁。見苦･集
T1822_.41.0714c09: 時見彼惑所縁。而彼不斷　此兩種惑斷由
T1822_.41.0714c10: 何因｣　　論。非要遍知所縁故斷。答也｣
T1822_.41.0714c11: 論曰至無漏縁。此明遍知所縁故斷。見苦･
T1822_.41.0714c12: 集斷自界縁。及見滅･道斷無漏縁。由能斷
T1822_.41.0714c13: 道遍知煩惱所縁故斷。苦･集貪･嗔･慢等。雖
T1822_.41.0714c14: 不親述諦理足上而起。然所縁境是苦･集
T1822_.41.0714c15: 故。苦･集忍起縁苦･集諦。彼即斷故。雖有二
T1822_.41.0714c16: 義。從遍知所縁斷也。此苦･集自界縁言。此
T1822_.41.0714c17: 説欲界。若色･無色他界他地縁。亦是遍知所
T1822_.41.0714c18: 縁斷也。以苦･集類忍起時。遍知上二界
T1822_.41.0714c19: 故。此中有三斷。一自界縁貪･慢等。二上界
T1822_.41.0714c20: 縁見･疑等。三自界縁見･疑。雖三類不同。苦･
T1822_.41.0714c21: 集類忍皆遍知彼所縁故。＊從遍知所縁故
T1822_.41.0714c22: 斷。正理論云。一由遍知所縁故斷。謂欲界
T1822_.41.0714c23: 繋見苦･集。斷自界縁惑。色･無色見苦･集。斷
T1822_.41.0714c24: 所有諸惑。以上二界他界地縁。亦由遍
T1822_.41.0714c25: 知所縁斷故。縁苦･集諦類智忍生。倶能
T1822_.41.0714c26: 頓觀二界境故。及通三界見滅･道斷無漏
T1822_.41.0714c27: 縁惑。如是諸惑皆由遍智所縁斷故｣
T1822_.41.0714c28: 論。二由斷彼至彼隨斷故。明第二斷也。正
T1822_.41.0714c29: 理論云。二由斷彼能縁故斷。謂欲界繋他
T1822_.41.0715a01: 界縁惑。以欲界繋見苦･集斷自界縁惑。能
T1822_.41.0715a02: 縁於彼此惑。於彼能作依持。依持斷時彼
T1822_.41.0715a03: 隨斷故。如羸病者却倚而立。去所倚時彼
T1822_.41.0715a04: 隨倒故。如何於彼能作依持。由此於彼能
T1822_.41.0715a05: 爲因故。豈不此即説由害因故斷。實爾。此
T1822_.41.0715a06: 彼但是異名。然爲止濫故作是説。謂欲界
T1822_.41.0715a07: 惑自他界縁。皆有此彼互爲因義。然無此
T1822_.41.0715a08: 彼展轉相縁。故於此中説能縁斷。欲令易
T1822_.41.0715a09: 了唯他界縁。由斷此因彼便隨斷｣　　論。
T1822_.41.0715a10: 三由斷彼至彼隨斷故。明第三斷也。正理
T1822_.41.0715a11: 論云。如羸病者杖策而行。去彼杖時彼隨
T1822_.41.0715a12: 倒故。何縁於此所斷惑中。有斷能縁故説
T1822_.41.0715a13: 所縁斷。如縁欲苦･集起現觀時。有斷所
T1822_.41.0715a14: 縁故説能縁斷。如縁諸滅･道起現觀時。
T1822_.41.0715a15: 雖實爾時此彼倶斷。而由所斷有勝有劣。
T1822_.41.0715a16: 故勝斷時言劣隨斷。謂若於彼惑所縁中。無
T1822_.41.0715a17: 漏慧生。能爲對治彼惑名勝。所餘名劣。何
T1822_.41.0715a18: 縁彼惑偏得勝名。於彼所縁無漏慧起。專
T1822_.41.0715a19: 爲敵彼發功用故。依如是義故可説言。
T1822_.41.0715a20: 縁欲苦･集所起現觀。於自所斷煩惱等中。
T1822_.41.0715a21: 以自界縁爲勝怨敵。縁諸滅･道所起現
T1822_.41.0715a22: 觀。於自所斷煩惱等中。以無漏縁爲勝怨
T1822_.41.0715a23: 敵。由勝斷故餘劣隨斷　解云。見苦･集斷
T1822_.41.0715a24: 自界縁。名見彼所縁斷。據根本也。理實
T1822_.41.0715a25: 亦通所縁斷故斷｣　　論。若修所斷。已下。
T1822_.41.0715a26: 可解。正理論云。豈不一切見所斷惑斷時。
T1822_.41.0715a27: 亦由對治道起以若此部對治道生。則此部
T1822_.41.0715a28: 中諸惑斷故。理實應爾。然於此中。爲顯三
T1822_.41.0715a29: 界修所斷惑。無不皆由九品道斷。治道決
T1822_.41.0715b01: 定故説此言。見所斷中。唯有頂惑對治決
T1822_.41.0715b02: 定。如前已辨　解云。有頂唯見斷修道唯
T1822_.41.0715b03: 無漏斷。故名決定　又云。或見所斷諸惑斷
T1822_.41.0715b04: 時。方便定三。故就別説。修所斷惑能斷方
T1822_.41.0715b05: 便。不決定故。就總而説。解云。修所斷若
T1822_.41.0715b06: 觀苦･集諦斷。即是見彼所縁。若觀滅･道
T1822_.41.0715b07: 諦斷。即不見所縁。若世俗道斷。即無間道
T1822_.41.0715b08: 見所縁。解脱道不見所縁。由不定故説
T1822_.41.0715b09: 由對治。見道三斷義即決定。故就別説
T1822_.41.0715b10: 論。所言對治總有幾種。已下半行頌。第二明
T1822_.41.0715b11: 四種對治也｣　　論曰至得更遠故。釋前三
T1822_.41.0715b12: 對治也　言斷對治者。謂無間道正斷惑得
T1822_.41.0715b13: 故　二持對治。謂此無間後解脱道。持彼
T1822_.41.0715b14: 所斷此品染法斷得故。准此。得染法無爲。
T1822_.41.0715b15: 非是由同部同品所縁縛斷故得無爲也。
T1822_.41.0715b16: 故正理云。一斷對治。謂道親能斷諸惑得。即
T1822_.41.0715b17: 無間道。二持對治。謂道初與斷得倶生。即
T1822_.41.0715b18: 解脱道。由如是道持斷得故。令諸惑得不
T1822_.41.0715b19: 相續生｣　　論。有餘師説至得更遠故。述
T1822_.41.0715b20: 異説也。准此。諸道更無異釋。有人云。持對
T1822_.41.0715b21: 治隱顯合論。即通四道。以皆能持彼斷得
T1822_.41.0715b22: 故。遠分對治。若隱顯合論。亦通四道。以皆
T1822_.41.0715b23: 能令彼所斷惑得更遠故　此是抑度作義。
T1822_.41.0715b24: 無所憑據｣　　論。四厭患對治至深生厭
T1822_.41.0715b25: 患。辨第四對治也。此上次第是婆沙本義。
T1822_.41.0715b26: 若依婆沙十七。有捨對治。如捨破＊戒惡
T1822_.41.0715b27: 等。與此不同｣　　論。然此對治至起精進
T1822_.41.0715b28: 道。論主以前釋厭患在後。非是義便故
T1822_.41.0715b29: 改於前。然厭患對治多分在加行道。所以前
T1822_.41.0715c01: 説。理實不定。或於無間道前。或在勝進道
T1822_.41.0715c02: 後。無間･解脱道中。縁苦･集諦。亦得名爲厭
T1822_.41.0715c03: 患對治加行道亦不定。或一加行至無學果。
T1822_.41.0715c04: 或二。或多。由不定故。婆沙説在＊勝進道
T1822_.41.0715c05: 後。此論從多説在無間道前
T1822_.41.0715c06: 論。諸惑若斷爲定從何。第三半行頌明斷所
T1822_.41.0715c07: 從｣　　論曰至不復生故。明煩惱得永斷。
T1822_.41.0715c08: 故令遠離所縁。令於所縁不復生故。婆
T1822_.41.0715c09: 沙二十二云。然此中説。諸隨眠於所縁可
T1822_.41.0715c10: 斷。非於相應者。依心名有隨眠義説。
T1822_.41.0715c11: 不依隨増義説。以隨増義倶可斷故｣
T1822_.41.0715c12: 論。斷未來惑至云何説＊斷。論主難也。若令
T1822_.41.0715c13: 不生名之爲斷。應唯斷未來。如何亦斷
T1822_.41.0715c14: 過去｣　　論。若謂頌説至定何所從。遮釋
T1822_.41.0715c15: 也。頌説從所縁言。意顯遍知所縁斷者。
T1822_.41.0715c16: 准前四種方便。非唯遍知所縁斷。亦有能
T1822_.41.0715c17: 縁斷。故＊斷等三種斷也。從其所縁義即不
T1822_.41.0715c18: 定｣　　論。自相續中至究竟斷故。論主自爲
T1822_.41.0715c19: 有部釋出斷所從也。由無間道力。令自相
T1822_.41.0715c20: 續煩惱得斷。由得斷故。過去･未來於其所
T1822_.41.0715c21: 縁。無隨増力。不能繋縛於所縁境。由斯他
T1822_.41.0715c22: 相續中諸煩惱。及一切色･不染汚法。亦名爲
T1822_.41.0715c23: 斷。不爲自相續中煩惱縛故。准正理釋。
T1822_.41.0715c24: 一切煩惱斷。皆由見彼煩惱所縁斷。是其
T1822_.41.0715c25: 根本。餘之三斷是其末也。故正理云。諸惑永
T1822_.41.0715c26: 斷定從所縁。以於所縁遍知力故。令惑
T1822_.41.0715c27: 永斷。如前已説。然惑所縁總有二種。謂有
T1822_.41.0715c28: 繋事。及無繋事。縁有繋事爲境諸惑。及從
T1822_.41.0715c29: 此惑力所引生。不縁此事爲境諸惑　解
T1822_.41.0716a01: 云。縁有繋是自界縁。或力引生不縁此事
T1822_.41.0716a02: 爲境諸惑是及他界縁惑。如是二惑。於
T1822_.41.0716a03: 一有情現相續中。引起諸得。設無染汚心
T1822_.41.0716a04: 現在前。此得恒行無有間斷。爲去･來世諸

T1822_.41.0716a05:

已上縁
有繋事

　如是應知。縁無繋事爲境

T1822_.41.0716a06: 諸惑。及因此惑勢力所引。隨後現行不縁
T1822_.41.0716a07: 此事爲境諸惑。所引起得類亦同前　縁
T1822_.41.0716a08: 無繋事爲境諸惑。是滅･道下無漏縁惑。此
T1822_.41.0716a09: 惑勢力所引。乃至言不縁此事爲境諸惑。
T1822_.41.0716a10: 是滅･道下有漏縁　言爲去･來惑果因者。
T1822_.41.0716a11: 謂此諸得在現世時。是過去惑等流性故。説
T1822_.41.0716a12: 之爲果。是未來惑生縁性故説之爲因　
T1822_.41.0716a13: 有得可生。無得不生　然此諸得與斷對
T1822_.41.0716a14: 治等流諸得現行相違。能持去･來所斷諸惑
T1822_.41.0716a15: 故。令一切縁此事惑。及縁餘惑相續而轉。
T1822_.41.0716a16: 縁此事境諸斷對治等流起時惑得便絶。所
T1822_.41.0716a17: 得諸惑於自所縁。雖體猶有。而由因･果得

T1822_.41.0716a18:

永絶故。可説名斷

由道知自界縁惑境故。他界縁
亦斷。由道知無漏縁惑境故。有

T1822_.41.0716a19:

漏縁
亦斷

　以於少境若未遍知。縁此境惑。及

T1822_.41.0716a20: 因此惑力所引起縁餘境惑。所引去･來惑
T1822_.41.0716a21: 果因得。現相續中無間而轉。若於少境得
T1822_.41.0716a22: 遍知時。惑所引得便不復轉。故知惑斷定
T1822_.41.0716a23: 從所縁　准上道理證知。惑斷定從所縁。
T1822_.41.0716a24: 要由道見此根本惑所縁境故。餘縁此境
T1822_.41.0716a25: 惑斷。及所引惑斷故。故知惑斷定從所縁
T1822_.41.0716a26: 斷　然於此中雖惑與道無倶行理。而道
T1822_.41.0716a27: 觀見苦等境故。諸惑便斷。此義難了。應擧
T1822_.41.0716a28: 喩明。譬如有人爲鼠所囓。雖無熱悶迷亂
T1822_.41.0716a29: 等時。而由熱等因毒在身。故恒名有病
T1822_.41.0716b01: 者。非無病人。要服毒相違阿掲陀藥方名
T1822_.41.0716b02: 無病者。非有病人。雖阿掲陀與熱等病。不
T1822_.41.0716b03: 倶時在一身中行。而阿掲陀威徳力故。滅
T1822_.41.0716b04: 身中毒熱等不生。説阿掲陀能除衆病。如
T1822_.41.0716b05: 是聖道。雖與諸惑不倶時在一身中行。
T1822_.41.0716b06: 而聖道生威徳力故。滅果･因得諸惑不生。
T1822_.41.0716b07: 能令行者身器清淨惑不續故。説名爲斷　
T1822_.41.0716b08: 准上論文。應知從所縁可令諸惑斷。非是
T1822_.41.0716b09: 自身中結法。及一果等。由斷同部同品能
T1822_.41.0716b10: 縛故得無爲也。是由治道見惑所縁斷其
T1822_.41.0716b11: 得故。於其所縁不復現縛。亦斷過･未性縛
T1822_.41.0716b12: 之用。准此論文。即是自身結法。及一果等。
T1822_.41.0716b13: 由道力故。令果･因得斷。於所縁境無縛
T1822_.41.0716b14: 能故。名之爲斷。不是不被他縁縛故。名
T1822_.41.0716b15: 之爲斷。婆沙亦爾。非是明斷所縁縛得
T1822_.41.0716b16: 無爲義也。因何古今諸徳誤解此文
T1822_.41.0716b17: 論。所言遠分遠性有幾。已下第四明四遠也｣
T1822_.41.0716b18: 　　論曰至亦名爲遠者。釋相遠也。雖同
T1822_.41.0716b19: 一聚極相隣近。以相不同故亦名爲遠｣
T1822_.41.0716b20: 論。二治遠性至亦名爲遠。釋第二遠也。如
T1822_.41.0716b21: 持･犯＊戒雖同在一身處極相近。同無表色
T1822_.41.0716b22: 相又非遠。能治･所治性不同故。亦名爲遠｣
T1822_.41.0716b23: 　　論。三處遠性至亦名爲遠。釋第三處遠
T1822_.41.0716b24: 也。如東･西海。同在一世界中。同是水故相
T1822_.41.0716b25: 又非遠。同現在故時又非遠。東･西處隔故
T1822_.41.0716b26: 名爲遠｣　　論。四時遠性至亦名爲遠。如
T1822_.41.0716b27: 過･未世雖復倶依一法上立。相非是遠。處
T1822_.41.0716b28: 亦無隔。時分隔故亦名爲遠｣　　論。望何
T1822_.41.0716b29: 説遠。論主問也｣　　望現在世。有部答也｣
T1822_.41.0716c01: 　無間已滅及正生時與現相隣如何名遠。
T1822_.41.0716c02: 論主難也｣　　由世性別故得遠名｣
T1822_.41.0716c03: 非久曾當方得名遠。有部答也｣　　若爾現
T1822_.41.0716c04: 在亦應得遠名以望去･來世性亦別故。論主
T1822_.41.0716c05: 難也　解云。去來與現性不同。過去･未來
T1822_.41.0716c06: 得名遠。現在亦與去･來別。現在亦應得
T1822_.41.0716c07: 遠名｣　　論。若謂去來法無作用故名爲
T1822_.41.0716c08: 遠者。諸無爲法作用既無。云何名近。若謂由
T1822_.41.0716c09: 現遍得無爲故名近者。去･來二世例亦應然。
T1822_.41.0716c10: 虚空無爲如何名近。乃至。不應一向説名爲
T1822_.41.0716c11: 遠。上來皆是論主遮轉計也｣　　論。若依
T1822_.41.0716c12: 正理至去來已捨法自相故。論主述經部義
T1822_.41.0716c13: 釋時遠也｣　　論。等言爲明擧事未盡者。
T1822_.41.0716c14: 四遠之中。此略擧故義未盡也。正理釋云。
T1822_.41.0716c15: 與現相隣如何名遠。彼非一切五識境故。
T1822_.41.0716c16: 亦非一分意識境故。或時分中有作用者
T1822_.41.0716c17: 説名爲近。過去･未來定無作用。故説名遠。
T1822_.41.0716c18: 不可難言諸無爲法永無作用應名爲
T1822_.41.0716c19: 遠。以時遠近依時而立。故於三時。若有作
T1822_.41.0716c20: 用説名爲近。若無作用説名爲遠。諸無爲
T1822_.41.0716c21: 法越一切時。如何約時難令成遠。如處遠
T1822_.41.0716c22: 近依處而立。非處不然。若難無爲相有異
T1822_.41.0716c23: 故應成相遠。理亦無遮相遠貫通一切法
T1822_.41.0716c24: 故。若爾何故無爲名近。且虚空體遍一切
T1822_.41.0716c25: 處。相無礙故説名爲近。非擇滅體不由功
T1822_.41.0716c26: 用。於一切體一切處時皆可得故。説名爲
T1822_.41.0716c27: 近。擇滅無爲諸有精進正修行者。斷諸惑
T1822_.41.0716c28: 時。於一切體無有差別。速證得故。説名爲
T1822_.41.0716c29: 近。無爲名近理趣既然　而經主説。去･來二
T1822_.41.0717a01: 世例亦應然　謂在去･來靜慮等法。如無
T1822_.41.0717a02: 爲法等。速得故亦應近者。由先釋理爲例
T1822_.41.0717a03: 不成。無多有情於一切體。無有差別共得
T1822_.41.0717a04: 義故。或許例然亦無有失。如一切法雖
T1822_.41.0717a05: 互相望相有異故皆名相遠。而依餘理許
T1822_.41.0717a06: 説少分名近無失。如是去･來雖約時分
T1822_.41.0717a07: 無作用故皆名時遠。而依餘理許説少分
T1822_.41.0717a08: 名近無失。非依餘理名爲遠故。與相･時
T1822_.41.0717a09: 分遠義相違　經主此中作如是説。若依
T1822_.41.0717a10: 正理應説去･來離法自相故名爲遠。未來
T1822_.41.0717a11: 未得法自相故。過去已捨法自相故　彼
T1822_.41.0717a12: 説偏與正理相違。諸自相無皆非遠性。此
T1822_.41.0717a13: 成遠性必有自相。遠性攝故。如餘遠性。謂
T1822_.41.0717a14: 見所餘相違性等是遠性攝。自相非無。既
T1822_.41.0717a15: 許去･來是遠性攝。必應許彼自相非無。説
T1822_.41.0717a16: 自相無而名遠性。故彼偏與正理相違
T1822_.41.0717a17: 論。前言惑斷由治道生至有重得耶。第五
T1822_.41.0717a18: 一頌明重得｣　　論曰至彼勝得義者。總
T1822_.41.0717a19: 明惑無再斷。無爲有重得也｣　　論。所言
T1822_.41.0717a20: 重得總有幾時。問起也｣　　論總有六時。
T1822_.41.0717a21: 答六數也｣　　何等爲六問六位也｣
T1822_.41.0717a22: 論。謂治道起至重起勝得。答六位也。治道
T1822_.41.0717a23: 果四。練根爲六。正理論云。若據住此能
T1822_.41.0717a24: 證離繋。目無間道。若據住此正證離繋。
T1822_.41.0717a25: 目解脱道　論。然諸離繋至唯具二時。
T1822_.41.0717a26: 述不同也｣　　論。謂欲界繋至具六時得
T1822_.41.0717a27: 者。此據次第者説　見三諦斷。是預流果
T1822_.41.0717a28: 前。自治爲一。四果爲四。及練根故有六時
T1822_.41.0717a29: 也｣　　論。色無色界至除預流果者。明五
T1822_.41.0717b01: 時也。以道類智時是得預流果故。後治生
T1822_.41.0717b02: 得果唯有五時。欲修五品預流果後雖存
T1822_.41.0717b03: 治生。果闕一故同五時得｣　　論。第六離
T1822_.41.0717b04: 繋至除前二故。明四時得也｣　　論。第九
T1822_.41.0717b05: 離繋至除前三故。明三時得也｣　　論。有頂
T1822_.41.0717b06: 第九至即得果故。明二時得也｣　　論。如
T1822_.41.0717b07: 是且就容有至除預流等故者。前説六時
T1822_.41.0717b08: 等。據容有鈍根次第者説。若説利根。即除
T1822_.41.0717b09: 練根。前六･五･四･三･二位皆除一故。即有五
T1822_.41.0717b10: 四･三･二･一。若超越二果。即除預流。若超越
T1822_.41.0717b11: 三果。即除預流･一來。若鈍根次第。通取世
T1822_.41.0717b12: 俗道。得即有七時。若利根次第及超越。通
T1822_.41.0717b13: 世俗道。即有六時等。然治生時有其二種。
T1822_.41.0717b14: 世俗治生是正斷惑。無漏治生即有二種一
T1822_.41.0717b15: 者斷惑無間･解脱。二者重印。隨重印道亦
T1822_.41.0717b16: 得名爲無間･解脱。超越忍智亦得名爲無
T1822_.41.0717b17: 間･解脱故。煩惱先斷亦名遠分。又正理論
T1822_.41.0717b18: 云。隨離少多入聖道者。彼得離繋。隨其
T1822_.41.0717b19: 所應有具六時。乃至。唯一以利根故　又
T1822_.41.0717b20: 六十一云。依根本地起煖等善根。彼於此
T1822_.41.0717b21: 生必定得見諦。以利根故厭有深故　准
T1822_.41.0717b22: 正理。超越是利根也。詳其隨信行人入見道
T1822_.41.0717b23: 有七十三人。故知超越雖利根。非是利種。
T1822_.41.0717b24: 所以重起無間･解脱。以二乘鈍故。欲起
T1822_.41.0717b25: 後道必依前道次第而起。諸佛超次第起。
T1822_.41.0717b26: 正理論云。諸有先離無所有染入聖道者。
T1822_.41.0717b27: 唯除菩薩。餘亦定於二界一切修斷離繋得
T1822_.41.0717b28: 無漏得。彼皆必於二界修斷自勝果道遍現
T1822_.41.0717b29: 前故。如是理趣以何證知。説聖者生第四
T1822_.41.0717c01: 靜慮已上諸地定成樂根。及説聖者生於
T1822_.41.0717c02: 無色定有色貪盡斷遍知得故。菩薩何縁不
T1822_.41.0717c03: 亦如是。不由加行。一切功徳能現前故。如
T1822_.41.0717c04: 滅定等。謂聲聞･獨覺無自在功力能超間起
T1822_.41.0717c05: 諸對治道。欲證後道必藉前道以爲加行
T1822_.41.0717c06: 方能證故　准此。重修對治道。即是更重
T1822_.41.0717c07: 修印。證無間･解脱道也。與四道不違。婆
T1822_.41.0717c08: 沙一師。鱗覺佛同菩薩。又准正理論。已至
T1822_.41.0717c09: 果位更不却修此果向道。如先離欲超
T1822_.41.0717c10: 得阿那含果已。不更却起欲斷對治亦不
T1822_.41.0717c11: 更得斷欲無爲。乃至。得羅漢果畢竟不得。
T1822_.41.0717c12: 以先無無漏得故。無得可捨。後亦不得。
T1822_.41.0717c13: 准阿那含果。超越一來義亦准此。故正理論
T1822_.41.0717c14: 云。先斷六品入見諦者。彼見所斷六品離
T1822_.41.0717c15: 繋。亦五時得。除一如前。彼修所斷六品離
T1822_.41.0717c16: 繋。唯世俗道治生時得。必不起彼無漏對
T1822_.41.0717c17: 治。是一來果向道攝故。非住果時起彼向
T1822_.41.0717c18: 道。以住勝果不起劣故　那含准此。已後
T1822_.41.0717c19: 起印證見道得見道六品。不起修道六品
T1822_.41.0717c20: 故。不得修道六品無爲。超越那含若依根
T1822_.41.0717c21: 本入見諦者。彼欲界見所斷九品離繋亦一
T1822_.41.0717c22: 時得。如前應知。根本非欲斷對治故。若依
T1822_.41.0717c23: 未至。若依根本。彼修所斷九品離繋。亦一時
T1822_.41.0717c24: 得。必不起彼無漏對治。是不還果向道攝故。
T1822_.41.0717c25: 根本地雖起見道。非對治故不得欲界無
T1822_.41.0717c26: 爲　又云。前言斷欲六品･九品入見諦
T1822_.41.0717c27: 者。彼先修斷六･九離繋無無漏得。爲永不
T1822_.41.0717c28: 得。暫不得耶。應決定言彼永不得。豈不
T1822_.41.0717c29: 證得阿羅漢時。必得先時見･修所斷一切
T1822_.41.0718a01: 離繋諸無漏得。若彼先時所斷離繋有無漏
T1822_.41.0718a02: 得。今時捨者於彼今應得無漏得。若先無
T1822_.41.0718a03: 者。今時亦無得離繋時。唯自治起。及捨劣
T1822_.41.0718a04: 道得勝時故　問離欲得根本。根本非欲
T1822_.41.0718a05: 斷對治。起見道時不得欲無爲。離下三禪
T1822_.41.0718a06: 得第四。第四非是下對治。依四起見道。亦
T1822_.41.0718a07: 應不得下三地無爲　答正理論云。謂設
T1822_.41.0718a08: 先離無所有染。隨依何地入見諦時。必得
T1822_.41.0718a09: 二界諸見所斷無漏斷治。彼見所斷。是一斷
T1822_.41.0718a10: 治頓所斷故。上地見道現在前時。必修未來
T1822_.41.0718a11: 下地道故。下靜慮遍能爲上斷治故　解云。
T1822_.41.0718a12: 上地道所斷惑。下地道遍能斷故。上地道所
T1822_.41.0718a13: 斷之惑。即皆是下地道能斷也。起上地道修
T1822_.41.0718a14: 下地道。是同治修。下地道。所斷惑上地道非
T1822_.41.0718a15: 皆能斷。故下地道不修上道　正理又云。
T1822_.41.0718a16: 豈不已離無所有處染。依第三定等入見
T1822_.41.0718a17: 諦時。應修未來上地見道。同爲有頂斷對
T1822_.41.0718a18: 治故　不爾。未離此地染者。即依此地
T1822_.41.0718a19: 入見諦時。自及上諸地見諦所斷。見一一諦
T1822_.41.0718a20: 時。能頓斷故。如有未離第四定染。依第四
T1822_.41.0718a21: 定入見諦時。頓斷五地見所斷染。乃至未
T1822_.41.0718a22: 離初靜慮染。依初＊靜慮入見諦時。頓斷
T1822_.41.0718a23: 八地見所斷染。上地曾無斷下地故。非第
T1822_.41.0718a24: 四等與第三等。所對治法一切皆同。由是已
T1822_.41.0718a25: 離第三等染。依第三等入見諦時。雖上地
T1822_.41.0718a26: 能治自上地。而非與下所治恒同。故依下
T1822_.41.0718a27: 時不能修上　又云　諸異生位以世俗道
T1822_.41.0718a28: 斷見所斷所有離繋。唯由下地見道勢力。
T1822_.41.0718a29: 於自･上地無漏得起。謂依上地見道現前。
T1822_.41.0718b01: 必修未來下地見道。由彼勢力於下離繋。
T1822_.41.0718b02: 得無漏得非上地故。由此學位。定應遍於
T1822_.41.0718b03: 色･無色攝見斷離繋得無漏得。非欲理成。

T1822_.41.0718b04:

欲唯未至地見道所斷故

已上
釋也

　豈不應如第

T1822_.41.0718b05: 四定等非第三等下地對治。然第四等見道
T1822_.41.0718b06: 現前。能修未來下地所攝一切見道。由彼道
T1822_.41.0718b07: 力於諸下地見斷離繋得無漏得。如是根
T1822_.41.0718b08: 本雖非欲治。然根本地見道現前。應修未
T1822_.41.0718b09: 來未至地攝一切見道。由彼道力。應於欲

T1822_.41.0718b10:

界見斷離繋得無漏得

已上難也根本不斷欲。
不得欲界斷。上地不斷

T1822_.41.0718b11:

下。如何
得下斷也

　此例不齊。見道有二。一欲界對

T1822_.41.0718b12: 治。二上界對治。欲治有三。謂斷對治。厭患
T1822_.41.0718b13: 對治。遠分對治。色無色治三種亦然。欲治三
T1822_.41.0718b14: 中。初斷對治唯未至攝。餘通六地。上治三種
T1822_.41.0718b15: 皆通六地。然上二界斷治見道。唯能對治自･
T1822_.41.0718b16: 上地染。餘治見道亦治下地。上地雖非下
T1822_.41.0718b17: 地斷治。而上見道現在前時。遍修未來下地
T1822_.41.0718b18: 見道。下與上地同所治故。無有欲界斷治
T1822_.41.0718b19: 見道。能與根本同一所治。可根本地見道
T1822_.41.0718b20: 現前。能修未來未至地攝欲見斷法斷治見
T1822_.41.0718b21: 道。由彼道力。能於欲界見斷離繋得無漏

T1822_.41.0718b22:

得。故彼所引爲例不齊

已上
釋也

　又云。諸根本

T1822_.41.0718b23: 地欲界厭患遠分對治。色･無色界三種對治
T1822_.41.0718b24: 見道現前。還修未來未至地攝。如是二種三
T1822_.41.0718b25: 種對治。非由未來欲界厭遠對治力故。便
T1822_.41.0718b26: 於欲界見斷離繋。得無漏得。唯斷對治力能
T1822_.41.0718b27: 斷繋得故。諸先離欲。若依未至入見諦
T1822_.41.0718b28: 者。欲界厭患遠分對治見道現前。亦修未來
T1822_.41.0718b29: 欲斷對治。欲斷對治地道正現在前故。由如
T1822_.41.0718c01: 是理。非先離欲入見諦者。皆於欲界見
T1822_.41.0718c02: 斷離繋。得無漏得。諸先離欲入見諦者。畢
T1822_.41.0718c03: 竟無容於欲修斷所有離繋。得無漏得
T1822_.41.0718c04: 以未至攝欲界修斷斷對治收無漏修道。於
T1822_.41.0718c05: 不還果身中現前。及未來修倶非理故。理無
T1822_.41.0718c06: ＊容有不還果身中有一來･不還二向道故。
T1822_.41.0718c07: 諸有先離無所有染入聖道者。唯除菩薩。
T1822_.41.0718c08: 餘亦定於二界一切修斷離繋得無漏得。彼
T1822_.41.0718c09: 皆必於二界修斷。自勝果道遍現前故。如是
T1822_.41.0718c10: 理趣以何證知。説聖者生第四＊靜慮以上
T1822_.41.0718c11: 諸地定成樂根。及説聖者生於無色。定有
T1822_.41.0718c12: 色貪盡斷。遍知得故　一斷欲見道不與上
T1822_.41.0718c13: 地同斷。依根本地雖修未至。倶修餘二對
T1822_.41.0718c14: 治。不修斷對治。依未至等斷初禪等惑。必
T1822_.41.0718c15: 與上地同一道斷。由斯依上地道修下對
T1822_.41.0718c16: 治　二上二界修斷不合治故。依第二禪
T1822_.41.0718c17: 已上道得修下地。不修斷治。超越者勝果
T1822_.41.0718c18: 道中必修斷治。以是後果向故。其道必須
T1822_.41.0718c19: 次第修故　三諸後果道已上必不却起
T1822_.41.0718c20: 前向道也。以無用故。准此。超者未必次
T1822_.41.0718c21: 第。亦得超起上道。以超越那含等不起
T1822_.41.0718c22: 向中下地斷治道。即起初禪斷治道等故　
T1822_.41.0718c23: 有人。於此作問答云。已斷斷治既不現行。
T1822_.41.0718c24: 如何名爲自對治起。前言自治唯是無間･解
T1822_.41.0718c25: 脱道故。解云。似自治故名爲自治。或自斷
T1822_.41.0718c26: 治得現行故。名自治生。非斷治起。或此所
T1822_.41.0718c27: 言自治生者。非要斷治。遠厭治起亦自治生
T1822_.41.0718c28: 　今詳論意。自治生者有其二種。一正斷
T1822_.41.0718c29: 惑。二不斷惑。正斷惑者。如前四道。不斷惑。
T1822_.41.0719a01: 者。謂無漏道。擬儀無間･解脱。起勝果道。
T1822_.41.0719a02: 如先所斷惑煩惱品次第所起之道。名自治
T1822_.41.0719a03: 道。非是正斷。亦可望正斷惑名爲遠分對
T1822_.41.0719a04: 治。擬＊儀無間･解脱。不同餘勝進道。名自
T1822_.41.0719a05: 治生也
T1822_.41.0719a06: 論。即諸離繋至此於果上立因名故。已下第
T1822_.41.0719a07: 六明斷遍知。先明遍知有二。一智遍知。謂
T1822_.41.0719a08: 無漏智能遍知苦等四聖諦故。二斷遍知。體
T1822_.41.0719a09: 即離繋　問能遍知故名爲遍知。是智異名。
T1822_.41.0719a10: 如何目斷　答是智果故。如業･解果。謂契
T1822_.41.0719a11: 經説六處名業。是業果故。又説無爲應果
T1822_.41.0719a12: 名解。是解果故。如是遍知目斷無失　問
T1822_.41.0719a13: 若爾忍果應非遍知　答忍皆是智眷屬
T1822_.41.0719a14: 故。於忍所爲立智作名。如臣所爲亦名王
T1822_.41.0719a15: 作。或金剛喩定等持相應無漏智力。能總
T1822_.41.0719a16: 集諸斷無漏離繋得故。忍果爾時亦成智
T1822_.41.0719a17: 果故。又漸得果等得一來･不還忍果無漏
T1822_.41.0719a18: 離繋得已成＊智果故
T1822_.41.0719a19: 論。爲一切斷立一遍知。已下問答分斷爲九。
T1822_.41.0719a20: 文中有六。一分斷爲九。二明六對果。三明
T1822_.41.0719a21: 建立縁。四明成就位。五明總集處。六明得
T1822_.41.0719a22: 捨。此一行半頌分斷爲九也｣　　論曰至立
T1822_.41.0719a23: 三遍知。此釋初句。總答九也。謂見六修三｣
T1822_.41.0719a24: 　　論。且三界繋至立六云何。且問見斷｣
T1822_.41.0719a25: 　　論。謂欲界繋至立三遍知。答也。謂欲界
T1822_.41.0719a26: 見苦･見集合一遍知。見滅･道各一遍知。合
T1822_.41.0719a27: 成三也｣　　論。如欲界三至六種遍知。類
T1822_.41.0719a28: 釋上二界也。上二界亦同欲界。苦･集合一。
T1822_.41.0719a29: 滅･道各一。合成三也　如是名爲三界見
T1822_.41.0719b01: 諦所斷法斷六種遍知者。總結｣　　論。餘三
T1822_.41.0719b02: 界繋至三云何。問修斷｣　　論。謂欲界繋
T1822_.41.0719b03: 至并前立故。答也。斷欲修斷第九品時。立
T1822_.41.0719b04: 一遍知。名五下分結盡遍知。所以不名欲
T1822_.41.0719b05: 貪盡。名五下分結盡者。以爾時度界･得果
T1822_.41.0719b06: 集遍知故。集遍知法并前立故｣　　論。色
T1822_.41.0719b07: 界所繋至三種遍知。答上二界也。離色界
T1822_.41.0719b08: 染名色愛盡者。爾時不集遍知。唯以色界
T1822_.41.0719b09: 修道斷無爲爲體故　斷無色染名一切
T1822_.41.0719b10: 結盡遍知者。爾時度界及得果故集遍知
T1822_.41.0719b11: 也。爾時次第者。以三界一切擇滅無爲爲
T1822_.41.0719b12: 體故。名一切結盡也　如是名爲已下。是
T1822_.41.0719b13: 總結也｣　　論。以何因縁至非見所斷。問也。
T1822_.41.0719b14: 何故見斷無爲兩界合立爲三。修道無爲兩
T1822_.41.0719b15: 界各立爲一｣　　論。以修所斷治不同故。答
T1822_.41.0719b16: 也。斷見惑時二界合斷。同用一道對治是
T1822_.41.0719b17: 同。斷修惑時二界別斷。對治不同各別立
T1822_.41.0719b18: 也。由此遍知合開有異
T1822_.41.0719b19: 論。如是所立至幾何道果。已下兩行半頌。
T1822_.41.0719b20: 第二明六對果異也。依婆沙有八對十六
T1822_.41.0719b21: 門。六對如此論。更有兩對治。此論已重故
T1822_.41.0719b22: 不述｣　　論曰至是修道果故。此釋忍･智
T1822_.41.0719b23: 果多少也。忍果有六。智果有三。如文可知。
T1822_.41.0719b24: 婆沙六十三云。問幾是見道果。答六謂前六。
T1822_.41.0719b25: 有説七謂前七。問幾是修道果。答三謂後三。
T1822_.41.0719b26: 問幾是忍果。答應説如見道果。問幾是智
T1822_.41.0719b27: 果。答應説如修道果　兩説無評　問兩
T1822_.41.0719b28: 説之中何者爲正　答據義別立竝不違理。
T1822_.41.0719b29: 六據次第。七兼超越。所以諸論多説得六。
T1822_.41.0719c01: 不説七者。有二因縁。一根本建立遍知。就
T1822_.41.0719c02: 次第者立故。二合説方成故。謂超越者雖
T1822_.41.0719c03: 得五下分結盡遍知。爾時不得色･無色道
T1822_.41.0719c04: 諦下遍知。爾時集遍知故。於前位中唯有
T1822_.41.0719c05: 其五。即超越者極多。唯成五遍知也。次第
T1822_.41.0719c06: 之人多成六種。兩人合説故成其七。若據
T1822_.41.0719c07: 次第。唯六者正。若＊兼超越決定有七。若不
T1822_.41.0719c08: 爾者。超越人至道類智時。所得遍知爲名
T1822_.41.0719c09: 何物。不可説彼得上界道下遍知。爾時集
T1822_.41.0719c10: 遍知故。亦不可説不得遍知。評家云。菩
T1822_.41.0719c11: 薩･獨覺。爾時得五下分結盡遍知故。亦不
T1822_.41.0719c12: 可説是智果。爾時忍爲無間道故。亦不可
T1822_.41.0719c13: 説上界見斷是客。欲界修斷爲主遍知。不
T1822_.41.0719c14: 名欲貪盡故遍知。既名五順下分結斷。欲
T1822_.41.0719c15: 貪即是順界下。上二界見惑兼順界下有
T1822_.41.0719c16: 情下及防邏故。倶順下分。 &T024939;

&T024939;

爲主客亦
T1822_.41.0719c17: 不可以是第三説故不是正義。婆沙上下
T1822_.41.0719c18: 無此例故。第二説正例非一故。亦不可多
T1822_.41.0719c19: 論説爲正。諸論多據次第説故。如倶舍雖
T1822_.41.0719c20: 説有六。而得捨中捨五得一。謂五下分結
T1822_.41.0719c21: 盡遍知。故知倶舍許是忍果等。據次第説
T1822_.41.0719c22: 言得六也。亦不可言得名不得體。隨所
T1822_.41.0719c23: 得者即是體故。亦不可説得體不具故不
T1822_.41.0719c24: 名得。超越那含得羅漢時。亦得一切結盡
T1822_.41.0719c25: 遍知故。獨覺･菩薩依根本禪得五下分結
T1822_.41.0719c26: 盡遍知故。此釋決定無煩多解。順婆沙評
T1822_.41.0719c27: 家義故｣　　論。如何忍果説爲遍知。問也｣
T1822_.41.0719c28: 　　論。諸忍皆是至同一果故。答也。有二
T1822_.41.0719c29: 義。一以忍是智眷屬故假名爲＊智二以
T1822_.41.0720a01: 智･忍同一果故　同一果者。有兩釋。一無
T1822_.41.0720a02: 間･解脱同一果故。二忍所得者至不還･阿羅
T1822_.41.0720a03: 漢果。亦爲智果故。應依後釋。正理･婆沙皆
T1822_.41.0720a04: 同有此釋｣　　論。今次應辨至煩惱等故。
T1822_.41.0720a05: 此釋第二對也　就第二對中。先釋未至。
T1822_.41.0720a06: 後釋根本。此釋未至也。謂此地能斷三界
T1822_.41.0720a07: 煩惱。所以具得九遍知也｣　　論。根本靜
T1822_.41.0720a08: 慮至未至果故。此第二釋靜慮根本果也。就
T1822_.41.0720a09: 中有二。一述正義。二述妙音義。此述正
T1822_.41.0720a10: 義也。依婆沙宗。上地道不許斷下惑。下
T1822_.41.0720a11: 能斷上。依根本靜慮唯斷上界惑。不斷欲
T1822_.41.0720a12: 惑。其得修諸道。若依未至見道能修三界
T1822_.41.0720a13: 見道斷治。不修修道欲斷治也。若依根本
T1822_.41.0720a14: 四靜慮。皆通修上二界斷治。以同治故。不
T1822_.41.0720a15: 修欲界見･修斷治。以非同治故。所得無爲
T1822_.41.0720a16: 得繋屬斷治道故。所以靜慮根本唯五遍
T1822_.41.0720a17: 知。正理五十六云。豈不依止根本靜慮入
T1822_.41.0720a18: 見諦時。亦修未來依未至地欲斷治道。得
T1822_.41.0720a19: 斷治故亦應證彼欲見斷法斷無漏離繋得。
T1822_.41.0720a20: 寧説根本唯得五果　此責不然。爾時所
T1822_.41.0720a21: 修依未至地斷對治者。唯色。無色斷對治
T1822_.41.0720a22: 故。根本地道。既不能爲欲斷對治。彼現起
T1822_.41.0720a23: 位。如何能修欲斷治道。由彼所修未至斷
T1822_.41.0720a24: 治唯治上界。故果唯五　婆沙六十三云。問
T1822_.41.0720a25: 幾是根本靜慮果。答五。謂第二･第四･第六･
T1822_.41.0720a26: 及後二。有説第二･第四･及後三爲五　婆
T1822_.41.0720a27: 沙無評。何者爲正。此論同何　有人解云。
T1822_.41.0720a28: 前師所以説得第六不説第七者。據全
T1822_.41.0720a29: 得彼第六體故。後師所以言得＊第七不
T1822_.41.0720b01: 言第六者。據能得彼第七名故。且奪第
T1822_.41.0720b02: 六與第七名。五下分中雖於欲界見･修所
T1822_.41.0720b03: 斷不得遍知。能斷上界見斷三結。總相而
T1822_.41.0720b04: 言五中得三。以少從多。得第七名。若作
T1822_.41.0720b05: 此解。各據一義並不相違。倶舍説五。或同
T1822_.41.0720b06: 婆沙前師。或同婆沙後師。文不別顯。隨同
T1822_.41.0720b07: 無失　今詳。此釋未成分別。婆沙自有分
T1822_.41.0720b08: 明評文。正理･倶舍亦有明文。因何浪釋。婆
T1822_.41.0720b09: 沙六十三成就遍知中云。問獨覺學位爲成
T1822_.41.0720b10: 就幾。答部行喩者如聲聞説。麟角喩者如菩
T1822_.41.0720b11: 薩説　此與正理不同。正理同聲聞不同
T1822_.41.0720b12: 菩薩。無超越道故。論意各別不應和合。必
T1822_.41.0720b13: 若欲釋應云。麟喩獨覺有其二類。一猛利
T1822_.41.0720b14: 根。一少鈍於上。於猛利根者如菩薩説。
T1822_.41.0720b15: 少劣上者起次第道　又云。問菩薩見聖位
T1822_.41.0720b16: 成就幾耶。答有多説。一云如預流向。一説
T1822_.41.0720b17: 見斷中唯得色･無色苦･集･滅二遍知。不得
T1822_.41.0720b18: 欲界三遍知　又問。菩薩何時得色愛盡遍
T1822_.41.0720b19: 知。一説道類＊智位即得。更有兩解。評曰不
T1822_.41.0720b20: 應作是説。無一念頃得果･向故。應作是
T1822_.41.0720b21: 説。菩薩聖位決定不得色･無色界見道斷法
T1822_.41.0720b22: 斷遍知。及色愛盡遍知。總集遍知故。無容
T1822_.41.0720b23: 修彼斷對治故　准此評家。依根本地得
T1822_.41.0720b24: 五下分結盡遍知集遍＊智故。此即是婆沙
T1822_.41.0720b25: 評家以後説爲正。正理五十六得捨中云。超
T1822_.41.0720b26: 越人若依未至。捨五得一。謂五下分結盡。
T1822_.41.0720b27: 若依根本。捨二得一。謂五下分結盡　准
T1822_.41.0720b28: 此。正理同婆沙評家。亦以後師道爲正。
T1822_.41.0720b29: 及許見道忍果得五下分結盡遍知也。倶舍
T1822_.41.0720c01: 得捨中云。超越人捨五得一。謂五下分結盡
T1822_.41.0720c02: 遍知。正理云。應言依未至定捨五得一。
T1822_.41.0720c03: 以依根本捨二得一故　准此。倶舍許見
T1822_.41.0720c04: 道及忍果亦得五下分結盡遍知。亦以後説
T1822_.41.0720c05: 爲正。此即是文。憑何文意。以前説亦得爲
T1822_.41.0720c06: 正。又於此時具二縁故定集遍知。不應
T1822_.41.0720c07: 此時得第六遍知。此即是理。故知前師全無
T1822_.41.0720c08: 理趣。忍果＊智果･見道果･修道果。二説＊容
T1822_.41.0720c09: 據次第･超越義別。靜慮根本果前師定非。
T1822_.41.0720c10: 無異端故。此是得體不盡。非是得名不
T1822_.41.0720c11: 得體也。此如超越二果。不得前六品修道
T1822_.41.0720c12: 無爲。及依根本地得阿那含果。後得阿羅
T1822_.41.0720c13: 漢果時。皆得體不盡。豈是得名不得體
T1822_.41.0720c14: 耶。由此論中亦應二説。此既不爾。彼云何
T1822_.41.0720c15: 然。婆沙六十三云。問若已離色染入正性
T1822_.41.0720c16: 離生者。彼何時得色愛盡遍知。一説道類
T1822_.41.0720c17: 智時。評曰不應作是説。非住果時名住向
T1822_.41.0720c18: 故。有説彼後若離空無邊處染。爾時乃得色
T1822_.41.0720c19: 愛盡遍知。謂彼爾時修未來無漏諸靜慮地
T1822_.41.0720c20: 彼斷對治故。彼亦不應作如是説。爾時
T1822_.41.0720c21: 但修未來無漏諸靜慮地。無色對治非色對
T1822_.41.0720c22: 治故。又説。得阿羅漢果。金剛喩定現在前
T1822_.41.0720c23: 時。乃得此色愛盡遍知。彼亦不應作如是
T1822_.41.0720c24: 説。爾時諸斷總集爲一。名一切結盡遍知。
T1822_.41.0720c25: 如何説得色愛盡遍知。應作是説。彼定從
T1822_.41.0720c26: 果起勝進道現在前時。方乃得此色愛盡
T1822_.41.0720c27: 遍知。若不許彼決定從果起勝果道現在
T1822_.41.0720c28: 前者。諸已離第三靜慮染。依下地入正
T1822_.41.0720c29: 性離＊生。道類智時得第三果。既不起勝
T1822_.41.0721a01: 果道現在前。彼若命終生第四靜慮。或無色
T1822_.41.0721a02: 界。應不成就無漏樂根。若爾便違十門納
T1822_.41.0721a03: 息。如説誰成就樂根。答若生遍淨。若生
T1822_.41.0721a04: 遍淨下。若聖者生遍淨上。勿有此失。故必
T1822_.41.0721a05: 應許諸得果已。彼定從果起勝果道。爾時
T1822_.41.0721a06: 方名得色愛盡遍知｣　　論。所言八者至
T1822_.41.0721a07: 彼見道果。第二述妙音義。就中有二。一明
T1822_.41.0721a08: 根本靜慮有欲斷治。二明欲修斷唯在未
T1822_.41.0721a09: 至。此即初也。准正理論五十六。一師亦同
T1822_.41.0721a10: 彼師計根本禪起見道時決定起四法智
T1822_.41.0721a11: 忍故。故知能斷欲界煩惱。諸有先離欲界
T1822_.41.0721a12: 染者。依根本地入見諦時得修別道引
T1822_.41.0721a13: 無漏得故。由此亦得欲界見道三果。此非
T1822_.41.0721a14: 正義｣　　論。除順下分結至斷對治故。明
T1822_.41.0721a15: 根本地無欲界修道斷對治也。以依根本
T1822_.41.0721a16: 不起斷欲修惑無間･解脱道故。亦不修
T1822_.41.0721a17: 下斷對治故。彼師意以依第四禪入見道
T1822_.41.0721a18: 修六地斷治。修道不爾。正理破云。此不成
T1822_.41.0721a19: 證。謂所修地雖復不同。然倶唯修上界治
T1822_.41.0721a20: 故｣　　論。中間靜慮如根本説。類釋中間禪
T1822_.41.0721a21: 也｣　　論。今次應辨至遍説知果故。明第
T1822_.41.0721a22: 三對也。依世俗道＊容依空處近分離第
T1822_.41.0721a23: 四禪染得色愛盡遍知。依上近分。無離色
T1822_.41.0721a24: 染之義故。唯空處近分得一果也。下三根
T1822_.41.0721a25: 本依無漏道。皆＊容斷非想染得一切結盡
T1822_.41.0721a26: 遍知。由此三地根本亦得一也。非想無能
T1822_.41.0721a27: 斷非想惑及下惑義故。此地中無遍知果｣
T1822_.41.0721a28: 　　論。今次應辨與世俗道至三界法故。
T1822_.41.0721a29: 明第四對也。世俗道不能別斷欲･色･無色
T1822_.41.0721b01: 見惑。由此不得見道忍果。有漏亦不能
T1822_.41.0721b02: 斷非想修惑。由此不得一切結盡。六行能
T1822_.41.0721b03: 斷欲･色修染。所以得五下分結盡。及色愛
T1822_.41.0721b04: 盡。聖道能別斷見･修三界惑故。由斯得九｣
T1822_.41.0721b05: 　　論。今次應辨與法類智至得後二果。第
T1822_.41.0721b06: 五對也。如文可解｣　　論。今次應辨與法
T1822_.41.0721b07: 類智同品至通攝知及忍故。第六對也　此
T1822_.41.0721b08: 中言同品者＊兼忍説也　又云。類＊智同品
T1822_.41.0721b09: 果五者。謂類忍果三。謂上二界見斷三也　
T1822_.41.0721b10: 　類智果二。謂上二界修斷也。此據次第者説。
T1822_.41.0721b11: 下文云。捨五得順下分結盡遍知者。説超
T1822_.41.0721b12: 越也。若合説二種應言得六。婆沙六十三
T1822_.41.0721b13: 云。問幾是類智品果。答五。謂第二･第四･第
T1822_.41.0721b14: 六及後二。有説六。謂第二･第四･第六･＊及後
T1822_.41.0721b15: 三　婆沙前師據次第。後師＊兼超越。二師
T1822_.41.0721b16: 不相違也。此論亦爾。據次第五。據超越
T1822_.41.0721b17: 亦許得五下分遍知。所以得知。得捨中云。
T1822_.41.0721b18: 捨五得五下分結盡遍知故。正理亦云。捨
T1822_.41.0721b19: 二得一也。婆沙更有兩對。一見道･修道果。
T1822_.41.0721b20: 二靜慮無色果。以重故此論不説
T1822_.41.0721b21: 論。何故一一斷不別立遍知唯就如前九位
T1822_.41.0721b22: 建立。問也。此下一行頌。第三明建立遍知
T1822_.41.0721b23: 縁也　何故一一斷者。此是見道八諦。修道
T1822_.41.0721b24: 八十一品。一一斷不立遍知。非謂隨繋事
T1822_.41.0721b25: 量立遍知也。故正理論云。何縁一一道所
T1822_.41.0721b26: 得斷。不各各立爲一遍知　若依婆沙･雜
T1822_.41.0721b27: 心等。見道四縁。修道五縁。此論見道三縁。修
T1822_.41.0721b28: 道四縁。以倶繋離即是倶因滅時故　問何
T1822_.41.0721b29: 故三縁四縁方立遍知　答此顯永斷相故
T1822_.41.0721c01: 正理論云。何縁一一道所得斷。不各各立爲
T1822_.41.0721c02: 一遍知。以永斷時説遍知故。如契經説。吾
T1822_.41.0721c03: 今爲汝宣説遍知。乃至廣説。此中何等名爲
T1822_.41.0721c04: 遍知。謂貪永斷。嗔永斷。癡永斷。乃至廣説。
T1822_.41.0721c05: 説永斷言。顯所得斷都無隨縛方名遍知。
T1822_.41.0721c06: 云何名爲有隨縛斷。云何名爲無隨縛斷。斷
T1822_.41.0721c07: 具三種。或四種縁。名無隨縛。不具名有。謂
T1822_.41.0721c08: 或有斷。雖得離繋得。而闕餘得故容非
T1822_.41.0721c09: 是永捨。或復有斷。餘得雖生。未缺堅牢生
T1822_.41.0721c10: 死之首。以八地染雖數曾離未能缺彼故。
T1822_.41.0721c11: 還墮惡趣獄。或復有斷。雖亦缺彼。而餘煩
T1822_.41.0721c12: 惱繋縛未除。於永斷義未得圓滿。或復有
T1822_.41.0721c13: 斷。餘縛亦除。而猶未能越所屬界。以同類
T1822_.41.0721c14: 惑未斷無餘。於永斷義亦未圓滿。如是諸
T1822_.41.0721c15: 斷名有隨縛。是故於彼不立遍知。唯九位
T1822_.41.0721c16: 中三･四縁具斷無隨縛可立遍知｣　　論曰
T1822_.41.0721c17: 至闕即不爾。明見道三縁。顯永斷義　有
T1822_.41.0721c18: 漏法斷雖多體者。隨繋事量。無爲亦爾　雖
T1822_.41.0721c19: 多位者。謂見道八。及修道八十一也　而四
T1822_.41.0721c20: 縁故但於九位立九遍知也　且由三縁立
T1822_.41.0721c21: 六忍果者。其實忍果亦通第七。據次第説故
T1822_.41.0721c22: 言忍六　言三縁者。一得無漏離繋得。二
T1822_.41.0721c23: 缺有頂故。三滅雙因故。雜心論等有四縁。
T1822_.41.0721c24: 更加倶繋離也｣　　論。如異生位至不名遍
T1822_.41.0721c25: 知。此指事釋也。於中有三位。此第一在凡
T1822_.41.0721c26: 位也。闕二縁故不立遍知。一未有無漏
T1822_.41.0721c27: 得。二未缺有頂　言缺有頂者。於彼地
T1822_.41.0721c28: 中有五部惑未斷一分爲未缺｣　　論。
T1822_.41.0721c29: 若聖位中至未滅雙因。第二位也。苦類忍現
T1822_.41.0722a01: 行以前。雖得無漏得得無爲。爾時非想五
T1822_.41.0722a02: ＊部惑倶成就故不名爲缺　言雙因者。謂
T1822_.41.0722a03: 自部自品因名自因。自部他品及他部全名
T1822_.41.0722a04: 爲他因。聖斷見惑九品。同一品斷故。若斷
T1822_.41.0722a05: 自部自品。即斷自部他品。不由自部他品
T1822_.41.0722a06: 不成遍知。但由他部不成遍知。修道所
T1822_.41.0722a07: 斷但由自部他品不成遍知。不由他部
T1822_.41.0722a08: 不成遍知。以必先斷他部因故。由此婆沙
T1822_.41.0722a09: 見道以他部爲一因。修道以他品爲一因
T1822_.41.0722a10: 也。所以但立雙因不。立倶繋者。正理論
T1822_.41.0722a11: 云。雙因･倶繋雖依一物　一物者倶是據
T1822_.41.0722a12: 斷立也　而繋與因其義各異。謂於五部

T1822_.41.0722a13:

令起名因。即於其中能縛名繋

繋･因
義別也

且

T1822_.41.0722a14: 苦智生集智未生。二部雖無互令起力。而
T1822_.41.0722a15: 有展轉能爲因性。見集斷惑縛義如本。見
T1822_.41.0722a16: 苦所斷縛義都無故。非滅雙因。即是離倶繋。
T1822_.41.0722a17: 又不可説因義即繋。以無漏縁惑不繋他
T1822_.41.0722a18: 聚故。由此我宗二種倶説。今不説者。但可
T1822_.41.0722a19: 説言説此彼自成。不可言無異。體･義寛

T1822_.41.0722a20:

故。且説雙因

體寛者。謂相應･倶有法等。義寛者。
謂同類･遍行。相應･倶有義皆是因也

T1822_.41.0722a21: 　　論。至苦類智集法忍位至諸遍行因故。
T1822_.41.0722a22: 第三位。爾時具二闕一不成遍知｣　　論。
T1822_.41.0722a23: 至後法＊智至建立遍知。此明具縁位也。至
T1822_.41.0722a24: 集法智。集類智。滅法智。滅類智。道法智。道
T1822_.41.0722a25: 類智。於此六位三縁具故。建立遍知　問
T1822_.41.0722a26: 超越者第四･第五心項雙因先滅。苦法智位
T1822_.41.0722a27: 得無漏得。苦類智位又缺有頂。三縁既具。
T1822_.41.0722a28: 何故不立遍知　答建立遍知。據次第者
T1822_.41.0722a29: 作法。其超越者當次第者立遍知位。方立
T1822_.41.0722b01: 遍知。於前位中雖具三縁。不立遍知｣
T1822_.41.0722b02: 　論。具由四縁至皆全離故。此明修道四縁
T1822_.41.0722b03: 也　問因何見道立三不立越界。修道立
T1822_.41.0722b04: 越界耶。答見道遍知唯是染法上無爲故。至
T1822_.41.0722b05: 斷雙因永斷相顯。彼同縛煩惱皆已斷故。
T1822_.41.0722b06: 修道煩惱不縁此故。修道遍知以染･不染
T1822_.41.0722b07: 無爲爲體。雖斷雙因等。由有同類煩惱
T1822_.41.0722b08: 未斷。斷相未顯不立遍知　問准下文云
T1822_.41.0722b09: 捨五得一謂五下結盡遍知。正理又云。依
T1822_.41.0722b10: 根本禪捨二得一。謂五下分結盡遍知　准
T1822_.41.0722b11: 此。五下分結盡亦是忍果。何故但言智果
T1822_.41.0722b12: 三也。又准婆沙六十三。成就遍知中云。不
T1822_.41.0722b13: 還果成就一。謂五順下分結盡。從道類＊智。
T1822_.41.0722b14: 或離欲染第九解脱道。乃至未起彼勝果
T1822_.41.0722b15: 道名不還果。彼成就一五順下分結盡遍
T1822_.41.0722b16: 知。又評家云。應作是説。菩薩聖位決定不
T1822_.41.0722b17: 得色･無色界見道所斷法斷遍知･及色愛
T1822_.41.0722b18: 盡遍知。總集遍知故。無容修彼斷對治故
T1822_.41.0722b19: 　准此第七亦有忍果。因何但言忍果六
T1822_.41.0722b20: 也　答建立門唯據次第故。言智果三･忍
T1822_.41.0722b21: 果六也｣　　論。有立離倶繋至方可建立。
T1822_.41.0722b22: 述雜心論等釋也。若依彼立。見道四縁修道
T1822_.41.0722b23: 五縁｣　　論。此離倶繋至而不別説。述自不
T1822_.41.0722b24: 立意也。雖五縁中離倶繋。與滅雙因･及越
T1822_.41.0722b25: 界縁。雖義有異亦合別立。然説此倶因離
T1822_.41.0722b26: 時。即成倶繋離等。雖義有異。用無別故而
T1822_.41.0722b27: 不別説｣　　論。雖諸越界位至未立遍知。
T1822_.41.0722b28: 釋疑難也。若雙因滅時必離倶繋。用無別
T1822_.41.0722b29: 故唯立四縁。越界之時必雙因離。如何雙因
T1822_.41.0722c01: 離外。別立越界。答云。雖越界時必倶繋
T1822_.41.0722c02: 因。離色･無色界離下三地惑時。雖滅雙
T1822_.41.0722c03: 因。而未越界。由此別立越界縁。非如離
T1822_.41.0722c04: 雙因必定倶繋離。若是倶繋離。必定離雙
T1822_.41.0722c05: 因
T1822_.41.0722c06: 論。誰成就幾遍知。自下有一行頌。第四明成
T1822_.41.0722c07: 就遍知果也｣　　論曰至亦未成就。明不
T1822_.41.0722c08: 成就。有二位。一一切凡夫。二見道五心。謂
T1822_.41.0722c09: 從苦法忍至集法忍時不成遍知｣　　論。
T1822_.41.0722c10: 至集法＊智至便成就。五明見道十五心前五
T1822_.41.0722c11: 心不成遍知。後十心成就五也｣　　論。
T1822_.41.0722c12: 住修道位至皆成就六。此明修道。若未離
T1822_.41.0722c13: 欲。若離欲退。皆成就六。未集遍知故｣
T1822_.41.0722c14: 　論。至全離欲至亦一如前。明修道有學。未
T1822_.41.0722c15: 得色愛集遍知位唯成一也。集遍知故。准
T1822_.41.0722c16: 此論云。或先離欲從道類智未起色盡勝
T1822_.41.0722c17: 果道。前唯成一遍知。謂五下分盡。故知超越
T1822_.41.0722c18: 亦得五下分結盡遍知。及禪根本果五中。見
T1822_.41.0722c19: 道二修道三爲正｣　　論。有色愛者至名如
T1822_.41.0722c20: 前説。明有學位成二遍知也｣　　論。住無學
T1822_.41.0722c21: 位至永盡遍知。明無學位也。集遍知故唯
T1822_.41.0722c22: 成就一。即三界一切有漏法。擇滅無爲爲體｣
T1822_.41.0722c23: 論。何縁不還至立一遍知。自下半頌。第五明
T1822_.41.0722c24: 集遍知也。長行釋如文可解。婆沙六十二
T1822_.41.0722c25: 云。復次要具二義處方總集遍知。一者於
T1822_.41.0722c26: 三界中隨越一界。二者於五趣･四生中隨
T1822_.41.0722c27: 盡一種。得初二果。二義倶闕。離色染時。有
T1822_.41.0722c28: 一闕一。得不還果時。二義無闕。一越欲
T1822_.41.0722c29: 界。二盡人趣胎生。得阿羅漢果時。亦具
T1822_.41.0723a01: 二義。一越無色界。二盡天趣化生　正理
T1822_.41.0723a02: 論云。所言集者是合一義。若於無色分離
T1822_.41.0723a03: 染故得預流果。全離染故得阿羅漢果　分
T1822_.41.0723a04: 謂見道。全＊兼修道　若於欲界分離染故

T1822_.41.0723a05:

得一來果。全離染故得不還果

分離。謂修道六
品。全離。謂修

T1822_.41.0723a06:

道九
品也

若於色界分離･全離。倶不得果。唯於

T1822_.41.0723a07: 二處具足二縁。謂得果時亦即越界。故阿羅
T1822_.41.0723a08: 漢･及不還果。集所得斷立一遍知。爾時總
T1822_.41.0723a09: 起一味得故。餘二果時得雖一味。而未越
T1822_.41.0723a10: 界。色愛盡時雖是越界。無一味得。故於彼
T1822_.41.0723a11: 位不集遍知。要具二縁方總集故
T1822_.41.0723a12: 論。誰捨誰得幾種遍＊知。已下半行頌。第六
T1822_.41.0723a13: 明得捨遍知也｣　　論曰至離欲退。此中
T1822_.41.0723a14: 先明捨。後明得。捨中有捨一。捨二。捨五。
T1822_.41.0723a15: 捨六。無捨三･四。此即第一明捨一也。於
T1822_.41.0723a16: 中有三位。謂從無學退捨一切結盡遍知。
T1822_.41.0723a17: 色愛盡退捨色愛盡遍知。全離欲退捨五下
T1822_.41.0723a18: 分結盡遍知也。於此三位各捨於一｣
T1822_.41.0723a19: 論。言捨二者至得阿羅漢時。明捨二也。於
T1822_.41.0723a20: 中有二位。一謂不還已離色愛退起欲纒
T1822_.41.0723a21: 捨二。謂色愛盡及五下分盡。二謂若得阿
T1822_.41.0723a22: 羅漢果亦捨二。如前説。准正理論。依根本
T1822_.41.0723a23: 禪入見道者亦捨二。謂色･無色見苦･集遍
T1822_.41.0723a24: 知一。見滅遍知一。集遍知故不得道下遍
T1822_.41.0723a25: 知｣　　論。言捨五者至捨前五故。明捨五
T1822_.41.0723a26: 也。此是欲界見三。無色界見苦･集所斷。及見
T1822_.41.0723a27: 滅斷。集遍知故不得見道斷也。准上捨
T1822_.41.0723a28: 二捨五。故知二論超越忍果。亦得五下分
T1822_.41.0723a29: 結盡遍知。前文言得六者。標次第也。准
T1822_.41.0723b01: 此文。倶舍･正理皆云捨五。或言捨二。故知
T1822_.41.0723b02: 禪根本果。見道二修道三爲正｣　　論。言捨
T1822_.41.0723b03: 六者至得離欲時。明捨六也。即是見道六遍
T1822_.41.0723b04: 知也｣　　論。得亦然者至唯除得五･已下明
T1822_.41.0723b05: 得也。得同其捨有一･二･六。故言亦然。唯
T1822_.41.0723b06: 除得五。從多言亦也｣　　論。言得一者至
T1822_.41.0723b07: 起色纒退。明得一也　謂得未得者。即是次
T1822_.41.0723b08: 第者斷見道惑得六遍知也。及進斷修惑
T1822_.41.0723b09: 於位位中漸得一故。及從無學起色纒退
T1822_.41.0723b10: 得五下分結盡遍知｣　　論。言得二者至
T1822_.41.0723b11: 諸纒退時。明得二也。謂得色愛盡。及五下
T1822_.41.0723b12: 分結盡二也｣　　論。言得六者謂退不還者。
T1822_.41.0723b13: 得見道六遍知也　已下結文。可知
T1822_.41.0723b14: 倶舍論疏卷第二十一
T1822_.41.0723b15: 　一交了　
T1822_.41.0723b16: 保延三年九月二十四申時點了
T1822_.41.0723b17: 　覺樹　
T1822_.41.0723b18:
T1822_.41.0723b19:
T1822_.41.0723b20:
T1822_.41.0723b21: 倶舍論疏卷第二十二
T1822_.41.0723b22: 　沙門法寶撰　
T1822_.41.0723b23: 分別賢聖品第六之一
T1822_.41.0723b24: 云賢聖者。説文云。有多才行。謂之爲賢。
T1822_.41.0723b25: 桂苑珠叢云。無事不通。謂之爲聖。依仁王
T1822_.41.0723b26: 經。地前爲賢。地上名聖。經云三賢･十聖故。
T1822_.41.0723b27: 依此論云。聖謂已得無漏道生。遠諸惡法
T1822_.41.0723b28: 故名爲聖。獲得畢竟離繋得故。准上經･論。
T1822_.41.0723b29: 七方便位名之爲賢。苦忍已上名之爲聖。
T1822_.41.0723c01: 此品廣明故。名分別賢聖。所以隨眠品後
T1822_.41.0723c02: 明者。前品明斷。當其滅諦。道爲聖體。聖即
T1822_.41.0723c03: 道諦。道爲滅因。故後明也
T1822_.41.0723c04: 論。如是已説至其相云何。結前起後。結前
T1822_.41.0723c05: 斷果。起後滅因。此品大文有三。一明道體
T1822_.41.0723c06: 性。二明道所觀。三就道辨人。此下一行頌。
T1822_.41.0723c07: 明道體性也｣　　論曰至亦有漏耶。結前
T1822_.41.0723c08: 由見･修道。今問二道有漏･無漏｣　　論。
T1822_.41.0723c09: 見道應知至修道通二。答。見道唯無漏。修道
T1822_.41.0723c10: 通漏･無漏也｣　　論。所以者何。徴前釋所
T1822_.41.0723c11: 以｣　　論。見道速能至故通二種。答。見道
T1822_.41.0723c12: 速能治三界故。第一因也　頓斷九品見所
T1822_.41.0723c13: 斷故。第二因也。由此二因唯是無漏。非世
T1822_.41.0723c14: 間道有此功能。故唯無漏結成也。修道非速
T1822_.41.0723c15: 斷三界惑。非頓斷九品。有異見道故通
T1822_.41.0723c16: 有漏　正理彈云。所説見道唯無漏因。謂一
T1822_.41.0723c17: 刹那斷九品故。此因非證。有漏亦能一刹
T1822_.41.0723c18: 那中斷五部故。豈能頓斷便無漏攝　今
T1822_.41.0723c19: 詳。正理所彈不當。其斷惑者　九品頓斷
T1822_.41.0723c20: 難。必用無漏道　五部合斷易。凡位唯合斷
T1822_.41.0723c21: 　九品頓斷難。見道頓斷九。所以唯無漏　
T1822_.41.0723c22: 我以九品頓斷爲因。何爲將五部合斷爲
T1822_.41.0723c23: 難
T1822_.41.0723c24: 論。如向所説由見諦故至其相云何。自下第
T1822_.41.0723c25: 二明道所觀。自下明道境。文中有二。一明
T1822_.41.0723c26: 四諦。二明二諦。此一行頌明四諦也
T1822_.41.0723c27: 論曰至説苦･集諦。文中有二。一明四諦名
T1822_.41.0723c28: 體。二明四諦次第。此文指前明名體。如文
T1822_.41.0723c29: 可解｣　　論。四諦次第如彼説耶。問。四諦

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