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阿毘達磨順正理論 (No. 1562_ 衆賢玄奘譯 ) in Vol. 29

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T1562_.29.0605a01: 法頓見頓知。能頓見知無有是處。彼經今者
T1562_.29.0605a02: 亦已隱沒。又雨相外道於瞿博迦經作如是
T1562_.29.0605a03: 言。我憶往昔曾見釋氏喬答摩尊。住那地迦
T1562_.29.0605a04: 城郡市迦林内。讃靜慮等一切法門。彼經今
T1562_.29.0605a05: 時亦沒不現。又彼慶喜於滿經中言。我幼時
T1562_.29.0605a06: 見滿慈子。爲衆廣説甚深法門。彼經今時亦
T1562_.29.0605a07: 已隱沒。又佛於彼藍薄迦經作如是言。我於
T1562_.29.0605a08: 往昔一時曾告五苾芻言。我未出家恒樂觀
T1562_.29.0605a09: 察居家迫迮多諸過患。應速厭離。乃至廣説。
T1562_.29.0605a10: 彼經今者亦沒不現。又彼聖者護國經中。彼
T1562_.29.0605a11: 言。大王。有四厭道。唯薄伽梵正見正知。雖諸
T1562_.29.0605a12: 如來應正等覺曾廣宣説。而諸世間不能精
T1562_.29.0605a13: 勤修厭離行。當知定是竭愛馱娑。彼經今時
T1562_.29.0605a14: 亦已隱沒。又給孤獨於趣經中言。我曾於薄
T1562_.29.0605a15: 伽梵所親聞親受如是法門。若有有情施園
T1562_.29.0605a16: 林等。由此因力身壞命終。生於天中受妙快
T1562_.29.0605a17: 樂。廣説乃至。法施爲因。彼經今時亦沒不現。
T1562_.29.0605a18: 又彼慶喜涅槃經中白無滅言。我曾佛所親
T1562_.29.0605a19: 聞親受如是法門。佛世尊依無動寂靜第四
T1562_.29.0605a20: 靜慮明眼涅槃。彼經今時亦已隱沒。有如是
T1562_.29.0605a21: 等無量契經。皆於今時隱沒不現。本所結集
T1562_.29.0605a22: 多分凋零。上座何容輒作是説。佛曾無處説
T1562_.29.0605a23: 九十八隨眠。已*辯隨眠差別理趣。本所説義
T1562_.29.0605a24: 今次應*辯。前説八十八見所斷等。此見修
T1562_.29.0605a25: 所斷爲定爾耶。不爾。云何。頌曰
T1562_.29.0605a26:     忍所害隨眠 有頂唯見斷
T1562_.29.0605a27:     餘通見修斷 智所害唯修
T1562_.29.0605a28: 論曰。於忍所害諸隨眠中。有頂地攝唯見所
T1562_.29.0605a29: 斷。唯類智忍方能斷故。餘八地攝通見修斷。
T1562_.29.0605b01: 謂聖者斷唯見非修。法類智忍如應斷故。若
T1562_.29.0605b02: 異生斷唯修非見。數習世俗智所斷故。智所
T1562_.29.0605b03: 害諸隨眠。一切地攝唯修所斷。以諸聖者及
T1562_.29.0605b04: 諸異生。如其所應皆由數習無漏世俗智所
T1562_.29.0605b05: 斷故。頌言餘通見修斷者。此言不説義准可
T1562_.29.0605b06: 知。云何可知。由前後故。謂前別説忍所害
T1562_.29.0605b07: 隨眠有頂唯見斷。後復總説智所害唯修。餘
T1562_.29.0605b08: 准知故。令義顯故正説無失。有餘師説。
T1562_.29.0605b09: 外道諸仙不能伏斷見所斷惑。如大分別諸
T1562_.29.0605b10: 業契經。説離欲貪諸外道類。有縁欲界邪見
T1562_.29.0605b11: 現行。及梵網經亦説彼類。有縁欲界諸見現
T1562_.29.0605b12: 行。謂於前際分別論者有執全常。有執一分。
T1562_.29.0605b13: 有執諸法無因生等。非色界惑縁欲界生。於
T1562_.29.0605b14: 欲界境已離貪故。定是欲界諸見未斷。此説
T1562_.29.0605b15: 不然。見修所斷皆能連續欲界生故。雖斷一
T1562_.29.0605b16: 分餘分亦應續自界生如預流等。然諸外道
T1562_.29.0605b17: 亦有乃至生有頂天。彼有欲界煩惱現行必
T1562_.29.0605b18: 不應理。又有何理彼諸外仙。由斷修惑名離
T1562_.29.0605b19: 欲者。非由不斷見所斷惑亦説名爲不離欲
T1562_.29.0605b20: 者。又先因釋能安隱經。已顯如斯所説理趣。
T1562_.29.0605b21: 故彼所引二種契經。與理相違成不了義。毘
T1562_.29.0605b22: 婆沙者釋彼經言。彼起見時從離欲暫退。猶
T1562_.29.0605b23: 如天授暫退已還得。若唯二十八定見所斷。
T1562_.29.0605b24: 何縁處處經説八十八耶。彼文遍依次第者
T1562_.29.0605b25: 説。此據盡理故不相違。又彼意明聖道用勝。
T1562_.29.0605b26: 又設先離下八地貪。要由見道起無漏得。得
T1562_.29.0605b27: 彼擇滅故説無過。見修所斷異相云何。若由
T1562_.29.0605b28: 唯見慧所斷惑名見所斷。若由見智慧所斷
T1562_.29.0605b29: 惑名修所斷。如是若由一品頓斷。若由九品
T1562_.29.0605c01: 漸漸而斷。若聖斷已畢竟不退。若聖斷已或
T1562_.29.0605c02: 退不退。若斷容證四三二果。若斷容證三二
T1562_.29.0605c03: 一果。若聖斷時彼非擇滅。必定應在擇滅前
T1562_.29.0605c04: 證。若前或後或倶時證。如是等類異相衆
T1562_.29.0605c05:
T1562_.29.0605c06: *説一切有部順正理論*卷第四十六
T1562_.29.0605c07:
T1562_.29.0605c08:
T1562_.29.0605c09:
T1562_.29.0605c10:
T1562_.29.0605c11: 阿毘達磨順正理論卷第四十七
T1562_.29.0605c12:   尊者衆賢造
T1562_.29.0605c13:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0605c14:   *辯隨眠品第五之三
T1562_.29.0605c15: 如前所辯六隨眠中。由行有殊見分爲五。名
T1562_.29.0605c16: 先已列。自體如何。頌曰
T1562_.29.0605c17:     我我所斷常 撥無劣謂勝
T1562_.29.0605c18:     非因道妄謂 是五見自體
T1562_.29.0605c19: 論曰。由因教力有諸愚夫。五取蘊中執我我
T1562_.29.0605c20: 所。此見名爲薩迦耶見。有故名薩。聚謂迦
T1562_.29.0605c21: 耶。即是和合積聚爲義。迦耶即薩名薩迦耶。
T1562_.29.0605c22: 即是實有非一爲義。此見執我。然我實無。勿
T1562_.29.0605c23: 無所縁而起此見。故於見境立以有聲。復恐
T1562_.29.0605c24: 因斯執有是我。爲遮彼執復立身聲。謂執我
T1562_.29.0605c25: 者於一相續。或多相續計有一我。此皆非身。
T1562_.29.0605c26: 身非一故。由如是見縁薩迦耶。故説名爲薩
T1562_.29.0605c27: 迦耶見。即是唯縁五取蘊義。如契經説。苾芻
T1562_.29.0605c28: 當知世間沙門。婆羅門等諸有執我等。隨觀
T1562_.29.0605c29: 見一切。唯於五取蘊起。由此但於我我所見。
T1562_.29.0606a01: 世尊標別薩迦耶名。勿以我無許智縁無境。
T1562_.29.0606a02: 或智縁有執我體非無。不爾則應縁有漏見
T1562_.29.0606a03: 無不建立薩迦耶名。經主此中作如是釋。壞
T1562_.29.0606a04: 故名薩。聚謂迦耶。即是無常和合蘊義。迦耶
T1562_.29.0606a05: 即薩名薩迦耶。此薩迦耶即五取蘊。爲遮常
T1562_.29.0606a06: 一想故立此名。要此想爲先方執我故。若爾
T1562_.29.0606a07: 何用標以薩聲。但迦耶聲足遮常故。則應但
T1562_.29.0606a08: 立迦耶見名。無法是常而可聚集。何用身上
T1562_.29.0606a09: 標以壞聲。即於所執我我所事。執斷執常名
T1562_.29.0606a10: 邊執見。以妄執取斷常邊故。於實有體苦等
T1562_.29.0606a11: 諦中。起見撥無名爲邪見。五種妄見皆顛倒
T1562_.29.0606a12: 轉。並應名邪。而但撥無名邪見者。以過甚
T1562_.29.0606a13: 故。如説臭酥惡執惡等此唯損減餘増益
T1562_.29.0606a14: 故。於劣謂勝名爲見取。有漏名劣。聖所斷故。
T1562_.29.0606a15: 執劣爲勝總名見取。理實應立見等取名。略
T1562_.29.0606a16: 去等言但名見取。或見勝故但擧見名。以見
T1562_.29.0606a17: 爲初取餘法故。於非因道謂因道見。一切總
T1562_.29.0606a18: 説名戒禁取。謂大自在時性。或餘實非苦因
T1562_.29.0606a19: 妄起因執。道有二種。一増上生道。二決定
T1562_.29.0606a20: 勝道。投水火等種種邪行。非生天因妄執爲
T1562_.29.0606a21: 因名第一道。唯受持戒禁性士夫智等。非解
T1562_.29.0606a22: 脱因妄執爲因。名第二道。如前際等或戒禁
T1562_.29.0606a23: 勝。是故但立戒禁取名。應知五見自體如是。
T1562_.29.0606a24: 若於自在等非因計因。如是戒禁取迷於因
T1562_.29.0606a25: 義。此見何故非見集斷。頌曰
T1562_.29.0606a26:     於大自在等 非因妄執因
T1562_.29.0606a27:     從常我倒生 故唯見苦斷
T1562_.29.0606a28: 論曰。於自在等非因計因。彼必不能觀察深
T1562_.29.0606a29: 理。但於自在等諸蘊麁果義。妄謂是常一我
T1562_.29.0606b01: 作者。此爲上首方執爲因。是故此執見苦所
T1562_.29.0606b02: 斷。謂執我者是有身見。於苦果義妄執爲我。
T1562_.29.0606b03: 故現觀苦我見即除。無我智生非於後位。若
T1562_.29.0606b04: 有身見見集等斷。於相續中我見隨故。則無
T1562_.29.0606b05: 我智應不得生。以見唯法時我見則滅故。無
T1562_.29.0606b06: 我智起我見已除。然有身見於自在等相續
T1562_.29.0606b07: 法中計一我已。次即於彼相續法上。起邊執
T1562_.29.0606b08: 見計度爲常。由此應知於自在等法。常我二
T1562_.29.0606b09: 執唯見苦所斷。故有頌言
T1562_.29.0606b10:     未如實見苦 便見彼爲我
T1562_.29.0606b11:     若如實見苦 則不見爲我
T1562_.29.0606b12: 由此已顯滅邊執見。以無我論宗斷見是正
T1562_.29.0606b13: 見攝。執有我論者斷見是邊執見。故知二見
T1562_.29.0606b14: 倶見苦斷。以無常等諸無漏行見苦諦時二
T1562_.29.0606b15: 見既滅。於自在等非因計因。隨二見生亦倶
T1562_.29.0606b16: 時滅。故説計因執唯見苦所斷。然於非道計
T1562_.29.0606b17: 爲道中。若違見道強則見道所斷。豈不如計
T1562_.29.0606b18: 自在等爲因。執苦爲因。唯許見苦斷非見集
T1562_.29.0606b19: 斷。如是亦應於非道計道執苦爲道。唯許見
T1562_.29.0606b20: 苦斷非見道斷。此難不然以於苦諦見爲無
T1562_.29.0606b21: 常等非彼對治故。謂若有執自在等爲因。必
T1562_.29.0606b22: 先計爲無始無終等故。此因執唯見苦斷。以
T1562_.29.0606b23: 無常等想治常等想故非見苦諦。無常等時。
T1562_.29.0606b24: 能治非道計爲道執。故彼道執非見苦斷。由
T1562_.29.0606b25: 此亦遮見集所斷。由見因等非彼治故。謂非
T1562_.29.0606b26: 於集見因等時能治非道計爲道執。要於道
T1562_.29.0606b27: 諦見道等時。方能治彼非道道執故。彼道執
T1562_.29.0606b28: 應見道斷。若爾如是非道道執。理必應通見
T1562_.29.0606b29: 集滅斷。謂如邪見撥無眞道。後即計此能得
T1562_.29.0606c01: 清淨。此戒禁取許見道斷。如是邪見撥無集
T1562_.29.0606c02: 滅。後亦計爲能得清淨。彼二戒禁取應見集
T1562_.29.0606c03: 滅斷。此難不然。體不成故。謂戒禁取其體有
T1562_.29.0606c04: 二。一非因計因。二非道計道。若有計彼謗集
T1562_.29.0606c05: 邪見能得清淨。豈不此見無斷集用則不應
T1562_.29.0606c06: 生。以都無心信有因故。又苦與集無別物故。
T1562_.29.0606c07: 自在等蘊亦應被撥。若有計彼謗滅邪見能
T1562_.29.0606c08: 得清淨。豈不此見無證滅用則不應生。如何
T1562_.29.0606c09: 撥無滅諦見後計滅方便非不唐捐。如是不
T1562_.29.0606c10: 成戒禁取體而言應有。故彼非難。如何非
T1562_.29.0606c11: 難。見道所斷戒禁取體亦應不成。以於撥無
T1562_.29.0606c12: 道諦見後即計有道應不成故。謂縁道諦邪
T1562_.29.0606c13: 見或疑。若撥若疑無解脱道。如何即執此能
T1562_.29.0606c14: 得永清淨。此戒禁取體非不成。以許有於
T1562_.29.0606c15: 謗道邪見執爲能證永清淨道。由彼計爲如
T1562_.29.0606c16: 理解故。謂彼先以餘解脱道蘊在心中。後執
T1562_.29.0606c17: 非謗眞道邪見爲如理覺。言如理者。彼謂撥
T1562_.29.0606c18: 疑眞解脱道是不顛倒。以如理故執爲淨因。
T1562_.29.0606c19: 由此得成戒禁取體。彼心所蘊餘解脱道非
T1562_.29.0606c20: 見道所斷。戒禁取所縁以彼唯縁自部法故。
T1562_.29.0606c21: 道有多類於理無失。由此經主所作是言。若
T1562_.29.0606c22: 彼撥無眞解脱道。妄執別有餘清淨因。是則
T1562_.29.0606c23: 執餘能得清淨非邪見等。此縁見道所斷諸
T1562_.29.0606c24: 法理亦不成。彼全未詳對法宗義。若爾見滅
T1562_.29.0606c25: 諦所斷戒禁取。體亦應成。與道同故。謂有先
T1562_.29.0606c26: 以餘解脱處蘊在心中後執謗眞解脱邪見爲
T1562_.29.0606c27: 如理覺。以如理故執爲淨因。如前應成戒禁
T1562_.29.0606c28: 取體。無如是理。總計解脱是常是寂執謗
T1562_.29.0606c29: 彼心爲清淨因。理不成故。如*計涅槃體實非
T1562_.29.0607a01: 實。謂若希求解脱方便。彼應必定*計有解
T1562_.29.0607a02: 脱。諸*計解脱決定有者。必應許彼體是常
T1562_.29.0607a03: 寂。若不許爾不應希求。如正法中於涅槃體。
T1562_.29.0607a04: 雖有謂實謂非實異。而同許彼是常是寂故。
T1562_.29.0607a05: 於非撥倶見爲過如是。若有以餘解脱蘊在
T1562_.29.0607a06: 心中。彼必總*計涅槃常寂。由此不執謗解
T1562_.29.0607a07: 脱見爲如理解。故見滅所斷戒禁取定無。又
T1562_.29.0607a08: 如天授。雖總許有常寂涅槃。而離八支別計
T1562_.29.0607a09: 五法爲解脱道。外道所計理亦應然。是故有
T1562_.29.0607a10: 於八支聖道能謗邪見。謂如理覺無於謗滅。
T1562_.29.0607a11: 謂如理解以戒禁等自體行相與聖道殊。無
T1562_.29.0607a12: 謂涅槃常寂體相。有差別者。是故無滅與道
T1562_.29.0607a13: 同義。有餘師言。有執於道謂非道邪見爲道
T1562_.29.0607a14: 戒禁取。不言此是彼滅道故。設執於滅謂非
T1562_.29.0607a15: 滅邪見。言此是道戒禁取不成。謂執此爲所
T1562_.29.0607a16: 撥滅道定不應理。適撥無故。若執此爲餘涅
T1562_.29.0607a17: 槃道。則應一體有二解能。見此是彼得方便
T1562_.29.0607a18: 故。又無見滅所斷諸法。用餘部法爲所縁義。
T1562_.29.0607a19: 然彼外道必應計度餘苦差別爲解脱故。今
T1562_.29.0607a20: 應思擇非道計道。謂執戒禁爲解脱因。或執
T1562_.29.0607a21: 我見能證解脱。此爲見苦斷。爲見道斷耶。若
T1562_.29.0607a22: 執二倶見苦斷者。則見道斷畢竟應無。或應
T1562_.29.0607a23: 説別因等。非道計道何縁此二見苦所斷。所
T1562_.29.0607a24: 餘乃是見道斷耶。若執二倶見道斷者。應説
T1562_.29.0607a25: 何故見道斷耶。非見道時能了彼境。或了彼
T1562_.29.0607a26: 自體。或斷彼所縁。或應遍知建立理壞。謂
T1562_.29.0607a27: 若見道所斷隨眠。能縁見苦所斷爲境。誰遮
T1562_.29.0607a28: 遍知建立壞失。如現觀位苦智已生集智未
T1562_.29.0607a29: 生。見苦所斷猶爲見集所斷縁縛。雖已永斷
T1562_.29.0607b01: 未立遍知。如是乃至滅智已生道智未生。見
T1562_.29.0607b02: 苦所斷猶爲見道所斷縁縛。亦應雖斷未立
T1562_.29.0607b03: 遍知。然非所許應辯理趣。我宗説二倶見
T1562_.29.0607b04: 苦斷。如本論言有諸外道起如是見立如是
T1562_.29.0607b05: 論。若有士夫補特伽羅。受持牛戒鹿戒狗
T1562_.29.0607b06: 戒。便得清淨解脱出離。永超衆苦樂至超苦
T1562_.29.0607b07: 樂處。如是等類非因執因。一切應知是戒禁
T1562_.29.0607b08: 取見苦所斷如彼廣説。此復何因見苦所斷。
T1562_.29.0607b09: 唯見苦所斷縁牛戒等故。但計麁果爲彼因
T1562_.29.0607b10: 故。由此己遮經主所難。迷苦諦故有太過失。
T1562_.29.0607b11: 縁有漏惑皆迷苦故。以非一切縁有漏惑皆
T1562_.29.0607b12: 以果苦爲所縁故。如何得有太過失耶。非許
T1562_.29.0607b13: 二倶見苦所斷。見道所斷便畢竟無。非道計
T1562_.29.0607b14: 道有二類故。一縁戒禁等。二縁親迷道。縁
T1562_.29.0607b15: 戒禁等違悟道信。力不如縁親迷道者。縁戒
T1562_.29.0607b16: 禁等者。行相極麁故。不遠隨逐故。意樂不堅
T1562_.29.0607b17: 故。少設劬勞即便斷滅。縁親迷道與此相違。
T1562_.29.0607b18: 由此應知非道計道。諸戒禁取有二類別。一
T1562_.29.0607b19: 見苦斷。二見道斷。如前所説常我倒生。爲但
T1562_.29.0607b20: 有斯二種顛倒。不爾。顛倒總有四種。一於
T1562_.29.0607b21: 無常執常顛倒。二於諸苦執樂顛倒。三於不
T1562_.29.0607b22: 淨執淨顛倒。四於無我執我顛倒。如是四倒
T1562_.29.0607b23: 其體云何。頌曰
T1562_.29.0607b24:     四顛倒自體 謂從於三見
T1562_.29.0607b25:     唯倒推増故 想心隨見力
T1562_.29.0607b26: 論曰。從於三見立四倒體。謂邊見中唯取常
T1562_.29.0607b27: 見以爲常倒。諸見取中取計樂淨爲樂淨倒。
T1562_.29.0607b28: 有身見中唯取我見以爲我倒。如是所説是
T1562_.29.0607b29: 一師宗。然毘婆沙決定義者。約部分別十
T1562_.29.0607c01: 二見中。唯二見半是顛倒體。謂有身見苦見
T1562_.29.0607c02: 取全。邊執見中取計常分。斷常二見行相互
T1562_.29.0607c03: 違。故可説言二體各別。諸計我論者。即執
T1562_.29.0607c04: 我於彼有自在力是我所見。此即我見由二
T1562_.29.0607c05: 門轉。豈不諸煩惱皆顛倒轉。故應皆是倒非
T1562_.29.0607c06: 唯四種。不爾建立倒相異故。何謂倒相。謂
T1562_.29.0607c07: 具三因。何謂三因。一向倒故。推度性故。妄
T1562_.29.0607c08: 増益故。増聲亦顯體増勝故。非餘煩惱具
T1562_.29.0607c09: 此三因。謂戒禁取非一向倒所計。容有能
T1562_.29.0607c10: 離欲染等故。少分別時得清淨故。斷見邪
T1562_.29.0607c11: 見非妄増益。於壞事門此二轉故。餘部見取
T1562_.29.0607c12: 非増勝故。所餘煩惱非推度故。由此顛倒唯
T1562_.29.0607c13: 四非餘。豈不經中説諸顛倒總有十二。如契
T1562_.29.0607c14: 經言。於無常計常有想心見倒。於苦不淨無
T1562_.29.0607c15: 我亦然。不爾想心非推度故。隨見倒力亦立
T1562_.29.0607c16: 倒名。與見相應。行相同故。然非受等亦如想
T1562_.29.0607c17: 心。可立倒名。有別因故。謂於無常等起常
T1562_.29.0607c18: 等見時。必由境中取常等相。能取相者是想
T1562_.29.0607c19: 非餘。故立倒名非於受等。又治倒慧亦立想
T1562_.29.0607c20: 名。謂無常等行中。説爲無常等想。由慧與想
T1562_.29.0607c21: 近相資故。相從立名。受等不爾。由所依力
T1562_.29.0607c22: 有倒推増。取境相成故心名倒。如契經説。心
T1562_.29.0607c23: 引世間於惑瀑流處處漂溺。毘婆沙説。唯想
T1562_.29.0607c24: 與心可立倒名。世極成故。謂心想倒世間極
T1562_.29.0607c25: 成。受等不然。故經不説。由此心想隨見倒力
T1562_.29.0607c26: 立顛倒名非於受等。上座於此言以何縁。顛
T1562_.29.0607c27: 倒唯三不増不減。唯有爾所應成倒故。謂此
T1562_.29.0607c28: 三倒。想倒攝想。心倒攝識。見倒攝行。不可
T1562_.29.0607c29: 説受亦倒所攝。觸爲因生如應領故。豈不
T1562_.29.0608a01: 行蘊更有所餘作意等法彼何非倒。不爾但
T1562_.29.0608a02: 由彼顛倒故。令心想見成顛倒體。故契經
T1562_.29.0608a03: 言。所有無量惡不善法。一切皆由非理作意
T1562_.29.0608a04: 爲根本起。廣説乃至。一切皆是作意所生觸
T1562_.29.0608a05: 爲其集。由此證知想心見倒。皆非理作意無
T1562_.29.0608a06: 明觸所生。由彼倒故此成倒體。今觀彼説前
T1562_.29.0608a07: 後相違。由是定知非契經義。若想心見由從
T1562_.29.0608a08: 非理作意等生。彼顛倒故此成倒體。受亦非
T1562_.29.0608a09: 理作意等生何縁非倒。若受從倒作意等生
T1562_.29.0608a10: 非顛倒者。想心見三應非倒體。無別因故。又
T1562_.29.0608a11: 言不可受亦倒。攝觸爲因生如應領故。豈不
T1562_.29.0608a12: 想倒亦應不成。觸爲因生如應想故。由説想
T1562_.29.0608a13: 等倒無明觸所生。豈不觸爲因如應領。故彌
T1562_.29.0608a14: 能證受體是顛倒攝。受亦無明觸所生故。由
T1562_.29.0608a15: 此彼説唯有爾所應成倒故。倒唯有三不増
T1562_.29.0608a16: 減者。言成無義。又若非理作意力故。想等成
T1562_.29.0608a17: 倒非理作意。亦應是倒然曾不説。故彼所
T1562_.29.0608a18: 言從自執起。或雖許彼體是顛倒。而不説爲
T1562_.29.0608a19: 顛倒體者。則應想等亦不説倒。是則違害經
T1562_.29.0608a20: 説倒名。若謂如仁有別因故。雖由見力諸心
T1562_.29.0608a21: 心所皆有倒義。而經但説想心倒名。非餘受
T1562_.29.0608a22: 等。我宗亦爾。即由此因。是故定無想等非倒。
T1562_.29.0608a23: 或餘是倒違經過失。此亦非理。不相似故。謂
T1562_.29.0608a24: 如我宗由見勢力。雖心心所皆有倒義。由別
T1562_.29.0608a25: 因故唯於想心立顛倒名。非於受等。然所由
T1562_.29.0608a26: 見正立倒名。如是汝宗由作意力。令心心所
T1562_.29.0608a27: 皆有倒義。所由作意應立倒名。又如我宗想
T1562_.29.0608a28: 等體非倒。但由見力假立以倒名。眞實倒名
T1562_.29.0608a29: 目所由見。汝宗應亦爾。由作意力。想等實非
T1562_.29.0608b01: 倒假立倒名。則眞實倒名目所由作意。不
T1562_.29.0608b02: 應由非倒諸法勢力。令餘非倒法得倒名故。
T1562_.29.0608b03: 又何不許由想勢力。能令作意成顛倒體。要
T1562_.29.0608b04: 由妄想取相勢力。方起倶生非理作意。故契
T1562_.29.0608b05: 經説。由取相勢力能令貪等惡不善法生。又
T1562_.29.0608b06: 契經言。由想亂倒故心焦熱。不言心熱由於
T1562_.29.0608b07: 非理作意故生。又理應由勝倒法力。令想心
T1562_.29.0608b08: 體亦名顛倒理非作意倒勝想等。如何但言
T1562_.29.0608b09: 由作意力想等成倒非想等力。能令作意成
T1562_.29.0608b10: 顛倒耶。故彼所言唯憑自執。又經亦説欲爲
T1562_.29.0608b11: 法本。或説煩惱無明爲根。如何不言由彼勢
T1562_.29.0608b12: 力。能令想等亦成顛倒。但説顛倒由作意成。
T1562_.29.0608b13: 是故應知依對法理。立顛倒體最爲殊勝。如
T1562_.29.0608b14: 是諸倒何所斷耶。正理論者言。唯見苦所
T1562_.29.0608b15: 斷。以常顛倒等唯於苦轉故。了無常等覺唯
T1562_.29.0608b16: 縁苦生。故不應後見集滅道時。方捨常樂我
T1562_.29.0608b17: 淨見故。若爾便違經論正理。且違經者。謂契
T1562_.29.0608b18: 經言。若有多聞諸聖弟子。於苦聖諦如實見
T1562_.29.0608b19: 知。如是於集滅道聖諦如實見知。當於爾時
T1562_.29.0608b20: 彼聖弟子。無常計常想心見倒皆已永斷。乃
T1562_.29.0608b21: 至廣説。若諸顛倒唯見苦斷。經不應説。如
T1562_.29.0608b22: 實見知集等諦時皆已永斷。又契經説。若聞
T1562_.29.0608b23: 如來説苦集滅道四聖諦法已。便能永斷常
T1562_.29.0608b24: 等四倒。非諸顛倒唯見苦斷。佛爲斷彼可
T1562_.29.0608b25: 説餘三見集等覺非彼治故。又慶喜告*辯自
T1562_.29.0608b26: 在言
T1562_.29.0608b27:     由有想亂倒 故汝心焦熱
T1562_.29.0608b28:     遠離彼想已 貪息心便
T1562_.29.0608b29: 言違論者。如本論言。此四顛倒諸預流者。幾
T1562_.29.0608c01: 種已斷幾未斷耶。應作是言。一切已斷。若
T1562_.29.0608c02: 四顛倒唯見苦斷。則隨信法行亦有已斷者。
T1562_.29.0608c03: 何故唯説預流已斷。違正理者。未離欲聖若
T1562_.29.0608c04: 離樂淨想。如何起欲貪。我宗於三皆無違
T1562_.29.0608c05: 害。且我今見初經義者。若聖弟子於四聖諦
T1562_.29.0608c06: 得現觀時。無始時來所集四倒皆已永斷。不
T1562_.29.0608c07: 可由此便證四倒。一一皆由見四諦斷。前已
T1562_.29.0608c08: 成立身邊二見。唯見苦斷常我倒體。即是身
T1562_.29.0608c09: 邊二見所攝。如何見集等斷常我倒耶。然此
T1562_.29.0608c10: 經中於具見諦説已永斷。何所相違。於第二
T1562_.29.0608c11: 經無違害者。非薄伽梵説四諦法唯爲斷。斯
T1562_.29.0608c12: 四種顛倒總爲畢竟靜息衆苦。然有聞已隨
T1562_.29.0608c13: 對治力永斷四倒。何所相違。理實應然。故
T1562_.29.0608c14: 彼經説
T1562_.29.0608c15:     佛説此法時 爲永寂衆苦
T1562_.29.0608c16:     有聞已知實 無常樂我淨
T1562_.29.0608c17: 非四顛倒總攝衆苦。故知彼經義如我釋。又
T1562_.29.0608c18: 彼經説。若諸有情爲此四種想心見倒亂倒
T1562_.29.0608c19: 其心。彼心便於彼彼迷亂。乃至廣説。此中可
T1562_.29.0608c20: 説由想見倒亂倒其心。心相應故。如何心倒
T1562_.29.0608c21: 能亂倒心。是故彼經應觀密意。不可如説執
T1562_.29.0608c22: 爲定依所引伽他。於對法理亦無違害。所以
T1562_.29.0608c23: 者何。非我等言欲貪映蔽想無亂倒。但作是
T1562_.29.0608c24: 言。非諸亂倒皆名顛倒。所以然者。見倒倶行
T1562_.29.0608c25: 亂倒想心方名倒故。若諸亂倒皆成倒者。則
T1562_.29.0608c26: 諸煩惱皆應成倒。諸阿羅漢遊衢路時。想亂
T1562_.29.0608c27: 倒力心便迷謬。或想亂倒見繩謂蛇。故亂倒
T1562_.29.0608c28: 中少分立倒。以要最勝方立倒名。最勝因縁
T1562_.29.0608c29: 如先已*辯。故有染想學位現行。非得倒名。
T1562_.29.0609a01: 何所違害。又經不説彼*辯自在。定居學位
T1562_.29.0609a02: 爲證不成。論説預流已斷倒者。爲除疑故作
T1562_.29.0609a03: 如是言。勿諸世間見預流者。以花嚴體用香
T1562_.29.0609a04: 熏衣。貯畜珍財耽婬嗜味便疑顛倒仍未全
T1562_.29.0609a05: 除。無知覆心故爲此事。爲除如是世間所疑。
T1562_.29.0609a06: 故説預流諸倒已斷。或預流者已斷無別。隨
T1562_.29.0609a07: 信法行有斷未斷。顯定已斷故説預流。正理
T1562_.29.0609a08: 無違如伽他釋。或太過失。謂何不言諸聖猶
T1562_.29.0609a09: 應我想現起。非於女等及於自身離有情想
T1562_.29.0609a10: 心有起欲貪故。不應許聖有我想心。於唯有
T1562_.29.0609a11: 法智已生故。由此顛倒唯見苦斷。分別論者
T1562_.29.0609a12: 作如是言。常我各三樂淨見倒。如是八倒唯
T1562_.29.0609a13: 見所斷。四通見修斷。謂樂淨想心。破此如前
T1562_.29.0609a14: 釋伽陀理。故彼所説唯憑妄計。彼上座言。
T1562_.29.0609a15: 諸預流者。見倒已全斷。心想倒有餘。非於無
T1562_.29.0609a16: 常樂我淨想不忘失者煩惱可行。故安隱經
T1562_.29.0609a17: 作如是説。聖者安隱作如是言。我色等中不
T1562_.29.0609a18: 隨執我。然於如是五取蘊中。有我慢愛隨眠
T1562_.29.0609a19: 未斷。故知聖者有我想心。常樂淨三准亦
T1562_.29.0609a20: 定有。上座此説違自意趣。違經違理不可
T1562_.29.0609a21: 信依。言彼説違自意趣者。且彼自釋倒經起
T1562_.29.0609a22: 因言。爲有愚流轉還滅次第理者。欲令於彼
T1562_.29.0609a23: 解無顛倒。故説此經非善遍知四聖諦理。於
T1562_.29.0609a24: 諸生死已作分齊。諸煩惱障極少爲餘。將得
T1562_.29.0609a25: 涅槃如臨至掌。具如是徳補特伽羅。可有愚
T1562_.29.0609a26: 於流轉還滅次第理趣。起顛倒者聖智照明
T1562_.29.0609a27: 在身中故。又彼自*辯諸倒體中。問言見倒
T1562_.29.0609a28: 何見爲體。即自答言。且苦謂樂。不淨謂淨。邪
T1562_.29.0609a29: 見爲體。復自問言。豈不邪見撥無施與。乃至
T1562_.29.0609b01: 廣説。還自答言。若於生死計樂計淨。彼定撥
T1562_.29.0609b02: 無眞阿羅漢正至正行。豈不此言便顯聖者。
T1562_.29.0609b03: 既於生死有樂淨想。彼定應有撥阿羅漢正
T1562_.29.0609b04: 至正行邪想現行。若謂聖者邪見斷故無邪
T1562_.29.0609b05: 想者。則應聖者見倒斷故無顛倒想。言違經
T1562_.29.0609b06: 者。謂契經説。想心見倒皆見諦斷。二經證此
T1562_.29.0609b07: 具引如前。若謂此八想心顛倒。於修位中終
T1562_.29.0609b08: 由如實見知聖諦方得永斷。離此無餘永斷
T1562_.29.0609b09: 方便。故此所説不違經者。豈不見倒應同彼
T1562_.29.0609b10: 執。同想心説見諦斷故。若謂諸見有餘經中
T1562_.29.0609b11: 遮修所斷故。但應説想心二倒通修斷者。餘
T1562_.29.0609b12: 經合説心想見三有四倒故。何縁不許離見
T1562_.29.0609b13: 倒時心想非倒。若謂經説有學聖者有想亂
T1562_.29.0609b14: 倒。此前已釋。前釋者何。謂非亂倒皆名顛倒
T1562_.29.0609b15: 或非彼經説*辯自在定居學位。言違理者。且
T1562_.29.0609b16: 有學聖爲求樂故受用境時。境中雖無諦理
T1562_.29.0609b17: 樂淨。而有事樂淨能引想心。故樂淨想心聖
T1562_.29.0609b18: 容現起都無。常我諸行聚中常我想心何容現
T1562_.29.0609b19: 起。以樂淨倒託有事生託無事生。常我二倒
T1562_.29.0609b20: 由有樂受是勝義攝。此義決定如後當*辯。有
T1562_.29.0609b21: 漏法中有少分淨。契經説有三淨業故。淨解
T1562_.29.0609b22: 脱境。經所説故。樂淨實有世極成故。諸行聚
T1562_.29.0609b23: 中若事若理。都無常我實體可得。故未見諦
T1562_.29.0609b24: 者。於諸行中妄起執常我想心見倒。亦託少
T1562_.29.0609b25: 分事樂淨中。一向執爲理實樂淨故。有執樂
T1562_.29.0609b26: 淨想心見倒成。已見諦者。於行聚中以畢竟
T1562_.29.0609b27: 無常我事故。亦定不起常我想心。由此應知
T1562_.29.0609b28: 聖者相續。常我二倒決定非有。樂淨想心託
T1562_.29.0609b29: 有事故。於聖相續亦得現行。有得亂倒名無。
T1562_.29.0609c01: 名顛倒者。倒唯迷理分別起故。然彼所引安
T1562_.29.0609c02: 隱契經不能證聖有常我想心倒。不成倒義
T1562_.29.0609c03: 如前已*辯。如是詳察上座所言。於聖教理無
T1562_.29.0609c04: 不違害。故彼所説不可信依。*辯見隨眠差別
T1562_.29.0609c05: 相已。爲餘亦有差別相耶。亦有。云何。頌曰
T1562_.29.0609c06:     慢七九從三 皆通見修斷
T1562_.29.0609c07:     聖如殺纒等 有修斷不行
T1562_.29.0609c08: 論曰。有愚癡者。先於有事非有事中。校量自
T1562_.29.0609c09: 他心生高擧。説名爲慢。由行轉異分爲七種。
T1562_.29.0609c10: 一慢。二過慢。三慢過慢。四我慢。五増上慢。
T1562_.29.0609c11: 六卑慢。七邪慢。於他劣等族朋等中。謂己勝
T1562_.29.0609c12: 等高擧名慢。豈不此二倶於境中如實而轉
T1562_.29.0609c13: 不應成慢。方劣言勝。方等言等。稱量而知。何
T1562_.29.0609c14: 失名慢。於可愛事心生愛染如實而轉。如何
T1562_.29.0609c15: 成貪。此既耽求諸可意事。無有顛倒應非煩
T1562_.29.0609c16: 惱。然由此起能染惱心。既許成貪是煩惱性。
T1562_.29.0609c17: 如是雖實勝劣處生。而能令心高擧染惱。名
T1562_.29.0609c18: 慢煩惱。於理何失。故先略述慢。總相中説
T1562_.29.0609c19: 訖。有非有二倶容起慢。如於處非處憤恚倶
T1562_.29.0609c20: 名瞋。於他等勝族朋等中。謂己勝等。名爲過
T1562_.29.0609c21: 慢。於他殊勝族朋等中。謂己勝彼。名慢過
T1562_.29.0609c22: 慢。於五取蘊執我我所心便高擧。名爲我慢。
T1562_.29.0609c23: 由此證知於未缺減有身見位。可言有我想
T1562_.29.0609c24: 心二倒。非缺減時於未證得地道斷等殊勝
T1562_.29.0609c25: 得中謂已證得。名増上慢。未得得言。其義
T1562_.29.0609c26: 何別。前得後得義無異故。此言爲顯未得
T1562_.29.0609c27: 徳得。得復有得宗所許故。諸有在家或出家
T1562_.29.0609c28: 者。於他工巧尸羅等徳多分勝中。謂己少劣
T1562_.29.0609c29: 心生高擧。名爲卑慢。此中於己心高擧者。於
T1562_.29.0610a01: 他多勝謂己少劣。有増己故亦説爲高。有餘
T1562_.29.0610a02: 師言。於己功力不信謂劣。名爲卑慢。如是
T1562_.29.0610a03: 謂劣高擧不成。是故應知前説爲勝。於無徳
T1562_.29.0610a04: 中謂己有徳。名爲邪慢。言無徳者。謂諸惡
T1562_.29.0610a05: 行。違功徳故立無徳名。猶如不善彼於成此
T1562_.29.0610a06: 無徳法中。謂己有斯殊勝功徳。恃惡高擧。故
T1562_.29.0610a07: 名邪慢。若謂無徳者。是遮有徳言。於實無徳
T1562_.29.0610a08: 中謂有名邪慢。彼*辯増上邪慢別中。説無
T1562_.29.0610a09: 種子名増上慢。有種子者名爲邪慢。或全
T1562_.29.0610a10: 増益名増上慢。少分増益名爲邪慢如是差
T1562_.29.0610a11: 別理應不成。是故應知前説爲勝。有説。唯除
T1562_.29.0610a12: 我我所見。以餘邪見爲先。所生令心高擧。名
T1562_.29.0610a13: 爲邪慢。有餘師説。恃全實事高擧名慢。恃
T1562_.29.0610a14: 少實事心生高擧。名爲過慢。恃無實事心生
T1562_.29.0610a15: 高擧。名慢過慢。於五取蘊我愛爲先。恃我高
T1562_.29.0610a16: 擧。名爲我慢。於證少徳謂已證多。心生高
T1562_.29.0610a17: 擧。名増上慢。攝受少事心謂爲足。恃生高擧。
T1562_.29.0610a18: 名爲卑慢。實鄙惡類。自謂有徳。心生高擧。名
T1562_.29.0610a19: 爲邪慢。然本論説慢類有九。類是品類義。即
T1562_.29.0610a20: 慢之差別。九類者何。一我勝慢類。二我等慢
T1562_.29.0610a21: 類。三我劣慢類。四有勝我慢類。五有等我慢
T1562_.29.0610a22: 類。六有劣我慢類。七無勝我慢類。八無等我
T1562_.29.0610a23: 慢類。九無劣我慢類。此九皆依有身。見起我
T1562_.29.0610a24: 勝者是過慢類。我等者是慢類。我劣者是
T1562_.29.0610a25: 卑慢類。有勝我者是卑慢類。有等我者是慢
T1562_.29.0610a26: 類有劣我者是過慢類。無勝我者是慢類。無
T1562_.29.0610a27: 等我者是過慢類。無劣我者是卑慢類。是
T1562_.29.0610a28: 故此九從三慢出。謂慢過慢及卑慢。三行次
T1562_.29.0610a29: 有殊成三三類。無劣我慢類高擧如何成。謂
T1562_.29.0610b01: 有如斯於自所樂勝有情聚。雖於己身知極
T1562_.29.0610b02: 下劣。而自尊重如呈瑞者。或旃荼羅。彼雖
T1562_.29.0610b03: 自知世所共惡。然於呈瑞執所作時。尊重
T1562_.29.0610b04: 自身故成高擧。如是七慢何所斷耶。有餘師
T1562_.29.0610b05: 言。我慢邪慢唯見所斷。餘通見修。理實應
T1562_.29.0610b06: 言七皆通二。故能安隱作如是言。我色等中
T1562_.29.0610b07: 不隨執我。然於如是五取蘊中。有我慢愛隨
T1562_.29.0610b08: 眠未斷。謂修所斷聖未斷時。定可現行此不
T1562_.29.0610b09: 決定。謂有已斷而可現行。如已離欲貪信苦
T1562_.29.0610b10: 眠眼等。有雖未斷而定不行。如未離欲貪聖
T1562_.29.0610b11: 者殺纒等。言殺纒者。謂由此纒發起故思斷
T1562_.29.0610b12: 衆生命。等者等取盜婬。誑纒無有愛全。有愛
T1562_.29.0610b13: 一分。無有名何法。謂三界無常。於此貪求
T1562_.29.0610b14: 名無有愛。由此已簡無漏無常。彼定非貪安
T1562_.29.0610b15: 足處故。有愛一分。謂願當爲藹羅筏拏
T1562_.29.0610b16: 龍王等。等言爲顯阿素洛王北倶盧洲無想
T1562_.29.0610b17: 天等。此殺纒等雖修所斷。而諸聖者定不
T1562_.29.0610b18: 現行。此修斷不行言成無用。以當説聖有而
T1562_.29.0610b19: 不起故。若聖身中有容現起。遮言不起是有
T1562_.29.0610b20: 用言。非聖身中有見所斷。容可現起而更須
T1562_.29.0610b21: 遮。既有而遮已知修斷。及不行義何煩預説。
T1562_.29.0610b22: 若謂前説慢通見修。勿殺等纒亦通見斷故
T1562_.29.0610b23: 説修斷。此亦不然。説殺纒等言已簡見斷故。
T1562_.29.0610b24: 又觀後釋義足可知。如慢類等見所増故。由
T1562_.29.0610b25: 是此言但應在法。又釋中言。此諸纒愛。一切
T1562_.29.0610b26: 皆縁修所斷故。唯修斷者此非定因。見所斷
T1562_.29.0610b27: 亦縁修所斷法故。若作是釋。此含唯言是則
T1562_.29.0610b28: 此因能爲定證。豈不見所斷亦有無常無有
T1562_.29.0610b29: 愛。何縁唯修所斷。實亦見斷。且隨經説。謂
T1562_.29.0610c01: 契經中説有三愛。欲愛有愛無有愛三。於此
T1562_.29.0610c02: 經中説無有愛取縁衆同分無常爲境者。貪
T1562_.29.0610c03: 求異熟相續斷故。如契經言。一類苦逼作如
T1562_.29.0610c04: 是念。願我死後斷壞無有無病樂哉。今且據
T1562_.29.0610c05: 斯説唯修斷非見所斷。無無有愛如前已説。
T1562_.29.0610c06: 慢類我慢有修所斷。聖者猶有不説自成。此
T1562_.29.0610c07: 等何縁聖者猶有而不現起。頌曰
T1562_.29.0610c08:     慢類等我慢 惡作中不善
T1562_.29.0610c09:     聖有而不起 見疑所増故
T1562_.29.0610c10: 論曰。等言爲顯殺等諸纒。無有愛全有愛一
T1562_.29.0610c11: 分。以諸聖者善修空故。善知業果相屬理故。
T1562_.29.0610c12: 此慢類等我慢惡悔。聖雖未斷而定不行。又
T1562_.29.0610c13: 此見疑親所増故。見疑已斷故不復行。謂慢
T1562_.29.0610c14: 類我慢有身見所増。殺生等纒邪見所増。諸
T1562_.29.0610c15: 無有愛斷見所増。有愛一分常見所増。不善
T1562_.29.0610c16: 惡作是疑所増。故聖身中雖有未斷。而由背
T1562_.29.0610c17: 折皆定不行
T1562_.29.0610c18: *説一切有部順正理論*卷第四十七
T1562_.29.0610c19:
T1562_.29.0610c20:
T1562_.29.0610c21:
T1562_.29.0610c22: 阿毘達磨順正理論卷第四十八
T1562_.29.0610c23:   尊者衆賢造
T1562_.29.0610c24:  *三藏法師玄奘奉  詔譯 
T1562_.29.0610c25:   *辯隨眠品第五之四
T1562_.29.0610c26: 九十八隨眠中幾是遍行。幾非遍行頌曰
T1562_.29.0610c27:     見苦集所斷 諸見疑相應
T1562_.29.0610c28:     及不共無明 遍行自界地
T1562_.29.0610c29:     於中除二見 餘九能上縁
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