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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_.29.0706a01: 不動法金剛定後。得無生智而未現前。盡智
T1562_.29.0706a02: 無間方得現起。除先不動餘阿羅漢。盡智無
T1562_.29.0706a03: 間有盡智生。或即引生無學正見。非無生智
T1562_.29.0706a04: 後容退故。謂若先是時解脱性。雖於因位雙
T1562_.29.0706a05: 求二種。而至極果容有退故。金剛喩定正滅
T1562_.29.0706a06: 位中。不得無生唯得盡智。故盡智後盡智現
T1562_.29.0706a07: 前。或即引生無學正見。先不動法無生智後
T1562_.29.0706a08: 有無生智起。或無學正見此無學見。一切應
T1562_.29.0706a09: 果之所共有猶如盡智。故金剛定正滅位中。
T1562_.29.0706a10: 一切皆得無學正見。然此正見非正所求。故
T1562_.29.0706a11: 盡無生二智無間。或有即起或未現前。於此
T1562_.29.0706a12: 位中總略義者。若先不動初起盡智唯一刹
T1562_.29.0706a13: 那。次無生智亦一刹那或有相續。若時解脱
T1562_.29.0706a14: 初起盡智。或一刹那或有相續。此二所起無
T1562_.29.0706a15: 學正見。皆無決定刹那相續如前説。彼非正
T1562_.29.0706a16: 求故
T1562_.29.0706a17: *説一切有部順正理論*卷第六十六
T1562_.29.0706a18:
T1562_.29.0706a19:
T1562_.29.0706a20:
T1562_.29.0706a21: 阿毘達磨順正理論卷第六十七
T1562_.29.0706a22:   尊者衆賢造
T1562_.29.0706a23:  *三藏法師玄奘奉  詔譯 
T1562_.29.0706a24:   *辯聖賢品第六之十一
T1562_.29.0706a25: 如説沙門及沙門果。何謂沙門性。此果體是
T1562_.29.0706a26: 何。果位差別總有幾種。頌曰
T1562_.29.0706a27:     淨道沙門性 有爲無爲果
T1562_.29.0706a28:     此有八十九 解脱道及滅
T1562_.29.0706a29: 論曰。言沙門者。能永息除諸界趣生生死魑
T1562_.29.0706b01: 魅。或能勤勵息諸過失。令永寂靜故名沙門。
T1562_.29.0706b02: 如薄伽梵自作是釋。以能勤勞息除。種種惡
T1562_.29.0706b03: 不善法雜染過失。廣説乃至。故名沙門。沙門
T1562_.29.0706b04: 所有名沙門性。此即沙門所修熏法。熏是排
T1562_.29.0706b05: 遣生臭惑義。即以無漏聖道爲體非世俗道。
T1562_.29.0706b06: 以能無餘究竟靜息諸過失故。由此異生雖
T1562_.29.0706b07: 已斷無所有處染而非眞沙門。以諸過失
T1562_.29.0706b08: 尚有餘故。暫時靜息非究竟故。既無漏道是
T1562_.29.0706b09: 沙門性。通以有爲無爲爲果。故沙門果體通
T1562_.29.0706b10: 有爲無爲。此果佛説總有四種。謂初預流後
T1562_.29.0706b11: 阿羅漢。道類智品。是謂有爲預流果體。見斷
T1562_.29.0706b12: 法斷。是謂無爲預流果體。道類智品或離欲
T1562_.29.0706b13: 界第六。無漏解脱道品。是謂有爲一來果體。
T1562_.29.0706b14: 見斷法斷。及欲界繋修所斷中前六品斷。是
T1562_.29.0706b15: 謂無爲一來果體。道類智品。或離欲界第九
T1562_.29.0706b16: 無漏解脱道品。是謂有爲不還果體。見斷法
T1562_.29.0706b17: 斷欲修斷斷。是謂無爲不還果體。盡智無生
T1562_.29.0706b18: 智無學正見品。是謂有爲阿羅漢果體。三界
T1562_.29.0706b19: 見修所斷法斷。是謂無爲阿羅漢果體。然薄
T1562_.29.0706b20: 伽梵於契經中。但説無爲沙門果體。如説云
T1562_.29.0706b21: 何名預流果。謂斷三結。乃至云何阿羅漢果。
T1562_.29.0706b22: 謂已永斷貪瞋癡等。豈不不還果已許永斷
T1562_.29.0706b23: 瞋。此亦無違釋義別故。此中意説。淨除一切
T1562_.29.0706b24: 煩惱垢者。斷名永斷非尚有餘。煩惱垢者少
T1562_.29.0706b25: 無餘斷得永斷名。然餘處説遍知。云何謂永
T1562_.29.0706b26: 斷貪。乃至廣説。此中意説。若一切種及一
T1562_.29.0706b27: 切斷即名永斷。一切種者謂斷自性。及斷能
T1562_.29.0706b28: 縁即名永斷。唯見苦斷諸法斷位見苦斷法。
T1562_.29.0706b29: 已斷自性未斷能縁。見集斷法已斷能縁。未
T1562_.29.0706c01: 斷自性非永斷故未名遍知。言一切者。謂見
T1562_.29.0706c02: 滅斷等十一惑中。隨一部永斷。由此具顯有
T1562_.29.0706c03: 九遍知。及顯異生斷非遍知所攝。譬喩者説
T1562_.29.0706c04: 沙門果體。唯是無爲由教理故。教如前説今
T1562_.29.0706c05: 當辯理。以諸有爲是可壞故。不可保信沙門
T1562_.29.0706c06: 果體。是可保信故唯無爲。且教不然准前釋
T1562_.29.0706c07: 故。謂前處處已作是釋。非彼所引有餘意經。
T1562_.29.0706c08: 可能證成勝義理趣。契經雖言預流果體謂
T1562_.29.0706c09: 斷三結。而不言唯如四修定中現法樂住。定
T1562_.29.0706c10: 謂經説此是初靜慮。然實此定理亦通餘。故
T1562_.29.0706c11: 不言唯顯有別意。此經亦爾不應固執。若謂
T1562_.29.0706c12: 有餘經説現法樂住通四靜慮。此不爾者。理
T1562_.29.0706c13: 亦不然與彼同故。謂餘經説六法永斷。名爲
T1562_.29.0706c14: 預流豈唯三結。又預流者。理實亦應有邊執
T1562_.29.0706c15: 見及貪等。斷此非預流果無別證因。由此
T1562_.29.0706c16: 彼所言不令生喜。故非由此所引契經。證唯
T1562_.29.0706c17: 無爲是沙門果。理亦非理。若無顛倒智望無
T1562_.29.0706c18: 爲法最可保信故。謂觀行者如實智生。能自
T1562_.29.0706c19: 了知我生盡等。雖是可壞法而極可保信。以
T1562_.29.0706c20: 能顯了無倒義故。由此定知四沙門果。其體
T1562_.29.0706c21: 通攝有爲無爲。復有至教證沙門果亦通有
T1562_.29.0706c22: 爲。如契經説。根到彼岸爲縁顯了。果到彼
T1562_.29.0706c23: 岸果到彼岸爲縁顯了。補特伽羅亦到彼岸。
T1562_.29.0706c24: 唯依有爲法立補特伽羅。補特伽羅由果顯
T1562_.29.0706c25: 了。故知果體亦通有爲。然譬喩宗理最不可
T1562_.29.0706c26: 依。無爲立補特伽羅。彼執無爲無有體故。
T1562_.29.0706c27: 不應無體法爲立假者因。謂彼執無爲唯不
T1562_.29.0706c28: 轉爲相。故不可依託立補特伽羅。若謂但依
T1562_.29.0706c29: 彼得建立。得是道故必是有爲。由此應知依
T1562_.29.0707a01: 向果道。建立八種補特伽羅。補特伽羅既依
T1562_.29.0707a02: 道立。道體通向果果豈唯無爲。又設劬勞求
T1562_.29.0707a03: 得名果。果位攝道既是所求。如何可言彼道
T1562_.29.0707a04: 果。如何知道亦是所求。以契經中有伽他
T1562_.29.0707a05:
T1562_.29.0707a06:     智人居靜室 勇猛諦思惟
T1562_.29.0707a07:     求八解三明 證慢掉盡故
T1562_.29.0707a08: 又契經言。無相心定以解爲果。解體即是盡
T1562_.29.0707a09: 無生智。定即沙門此即顯成。阿毘達磨説沙
T1562_.29.0707a10: 門果體。通有爲無爲。理教顯然不可傾動。然
T1562_.29.0707a11: 經但説果是無爲。以此無爲唯是果故。謂諸
T1562_.29.0707a12: 擇滅唯沙門果。道通沙門故略不説。或以無
T1562_.29.0707a13: 爲法是果非有果。道通二種故略不説。或無
T1562_.29.0707a14: 爲法離有爲過。爲令欣樂是故偏説。或此唯
T1562_.29.0707a15: 説無爲果。經是有餘言不應封執。謂此唯説
T1562_.29.0707a16: 三結斷等。不遍説餘煩惱斷故。如契經説。心
T1562_.29.0707a17: 速迴轉精進能證無上菩提。超段食想越諸
T1562_.29.0707a18: 色想。沒有對想非餘不然。應知此經亦復如
T1562_.29.0707a19: 是。如由別意唯説無爲爲沙門果。亦由別意
T1562_.29.0707a20: 説沙門果唯有四種若廢別意直論法相。即
T1562_.29.0707a21: 沙門果有八十九。皆解脱道擇滅爲性。謂爲
T1562_.29.0707a22: 永斷三界煩惱。有八十九無間道起。見道所
T1562_.29.0707a23: 攝其數有八。法類智忍各有四故。修道所攝
T1562_.29.0707a24: 有八十一。九地各九無間道故。此八十九唯
T1562_.29.0707a25: 沙門性。此沙門性無間所生。八十九解脱道
T1562_.29.0707a26: 亦有爲沙門果。是彼等流士用果故。即諸無
T1562_.29.0707a27: 間所斷惑斷。八十九諸擇滅。唯無爲沙門果。
T1562_.29.0707a28: 是彼離繋士用果故。彼能斷此得障得故。豈
T1562_.29.0707a29: 不沙門性。亦攝解脱道諸無間道。亦彼等流
T1562_.29.0707b01: 士用果故。應無間道亦是有爲沙門果攝。不
T1562_.29.0707b02: 爾且非諸無間道。一切皆是解脱道果。雖有
T1562_.29.0707b03: 是者。而但可言。無間道力解脱道起。彼力能
T1562_.29.0707b04: 斷此起障故。彼道無間此必生故。非解脱道
T1562_.29.0707b05: 力引無間道起。此不能斷彼起障故。非此無
T1562_.29.0707b06: 間彼必生故。謂雖亦有無間而生而不皆然。
T1562_.29.0707b07: 及非此力謂有餘時餘加行力所引起故。或
T1562_.29.0707b08: 有畢竟不復生故無相類失。何故契經説。沙
T1562_.29.0707b09: 門果非八十九唯説四耶。豈不已言經有別
T1562_.29.0707b10: 意。有何別意。且有釋言唯四位中。諸觀行者
T1562_.29.0707b11: 分明歡悦覺慧生故。謂唯四位極可信非餘。
T1562_.29.0707b12: 設有退失未死還得故。有餘復言。唯此四位。
T1562_.29.0707b13: 如次能越惡趣彼因。人天趣生所顯示故。唯
T1562_.29.0707b14: 上中品貪等勢力。往惡趣生非下品故。或有
T1562_.29.0707b15: 本有二。謂欲界有頂二越有頂。二越欲界。
T1562_.29.0707b16: 故唯立四爲沙門果。或諸煩惱總有二類。一
T1562_.29.0707b17: 者無記。二者不善。初越二種後越無記。一來
T1562_.29.0707b18: 不還唯越不善。以惡難越故唯立四。有餘師
T1562_.29.0707b19: 言。非薄伽梵於八十九不現證知。然唯説四
T1562_.29.0707b20: 沙門果者。頌曰
T1562_.29.0707b21:     五因立四果 捨曾得勝道
T1562_.29.0707b22:     集斷得八智 頓修十六行
T1562_.29.0707b23: 論曰。若斷道位具足五因。佛於經中建立彼
T1562_.29.0707b24: 斷。及與斷得倶時而生。淨解脱道爲沙門果。
T1562_.29.0707b25: 言五因者。一捨曾道。謂捨先得果向道故。二
T1562_.29.0707b26: 得勝道。謂得果攝殊勝道故。三總集斷。謂一
T1562_.29.0707b27: 果得總得先來所得斷故。四得八智。謂一時
T1562_.29.0707b28: 中總得四法四類智故。五能頓修十六行相。
T1562_.29.0707b29: 謂能頓修非常等故。住四果位皆具五因。餘
T1562_.29.0707c01: 位不然故唯説四。若唯淨道是沙門性。有漏
T1562_.29.0707c02: 道力所得二果。如何亦是沙門果攝。頌曰
T1562_.29.0707c03:     世道所得斷 聖所得雜故
T1562_.29.0707c04:     無漏得持故 亦名沙門果
T1562_.29.0707c05: 論曰。且無漏道所得擇滅。沙門果攝其理極
T1562_.29.0707c06: 成。得二果時諸世俗道。所得擇滅體數甚少。
T1562_.29.0707c07: 與多聖道所得擇滅。總一得得共成一果。是
T1562_.29.0707c08: 故於此以少從多。倶説名爲沙門果體。謂世
T1562_.29.0707c09: 俗道得二果時。此果非唯以世俗道。所得擇
T1562_.29.0707c10: 滅爲斷果性。兼以見道所得擇滅。於中相
T1562_.29.0707c11: 總成一果。同一果道得所得故。由此契經言。
T1562_.29.0707c12: 云何一來果。謂斷三結薄貪瞋癡。云何不還
T1562_.29.0707c13: 果。謂斷五下結故。世俗道所得擇滅。與無
T1562_.29.0707c14: 漏道所得雜故。以少從多名沙門果。又世俗
T1562_.29.0707c15: 道所得擇滅。無漏斷得所任持故。由此力所
T1562_.29.0707c16: 持退不命終故。無漏斷得印所印故。亦得名
T1562_.29.0707c17: 爲沙門果體。如故人物王印所印。不復名爲
T1562_.29.0707c18: 能集者物。此亦應爾故亦名沙門果。有餘師
T1562_.29.0707c19: 説。此滅當爲金剛喩定。眞沙門果故亦得立
T1562_.29.0707c20: 沙門果名。此滅雖非彼離繋果。是彼士用果
T1562_.29.0707c21: 名彼果無失。有餘復説。由此無爲因沙門性
T1562_.29.0707c22: 増上力得。是故亦應名沙門果。以世俗道斷
T1562_.29.0707c23: 煩惱時。亦修治彼沙門性故。此中上座作如
T1562_.29.0707c24: 是言。理必應無已見諦者。用世俗道斷煩惱
T1562_.29.0707c25: 義。由彼能見一切有境。皆如炎猛熱鐵丸故。
T1562_.29.0707c26: 許世俗道觀上地法。起靜妙等欣行覺故。由
T1562_.29.0707c27: 此諸聖理必不應。以有攝法出離諸有。有餘
T1562_.29.0707c28: 復説。如有少年憙自嚴身耽欲樂淨。彼頸被
T1562_.29.0707c29: 繋狗蛇人屍膖爛虫蛆。臭穢難忍深生羞恥
T1562_.29.0708a01: 厭惡纒心。未若衆聖厭惡諸有。而説縁有靜
T1562_.29.0708a02: 等想生。如是所言不令生喜。故聖於有如無
T1562_.29.0708a03: 想定此非眞過。所以者何。且彼如何許諸聖
T1562_.29.0708a04: 者。見諸有境如熱鐵丸。於有境中已斷樂倒。
T1562_.29.0708a05: 而於有漏行生此是樂覺。爲欲生樂求樂縁
T1562_.29.0708a06: 故。又彼如何許諸聖者。厭諸有境劇厭三屍。
T1562_.29.0708a07: 於有境中已斷淨倒。而於有漏行生此是淨
T1562_.29.0708a08: 想。於極臭處如爛糞泥。女人死屍好習近故。
T1562_.29.0708a09: 由此彼難非眞過失。若謂聖者求諸樂縁。
T1562_.29.0708a10: 習近女時由失正念。於斷惑位正念現前。是
T1562_.29.0708a11: 故不應引之爲例。此亦非理違所説故。謂彼
T1562_.29.0708a12: 所言違如是説。聖如所見無別異行。又諸聖
T1562_.29.0708a13: 者安住正念。雖見諸行體皆是苦。而於其中
T1562_.29.0708a14: 亦生樂覺。如契經説。受樂受時如實了知
T1562_.29.0708a15: 受於樂受。若謂聖者暫時覺樂餘亦應然。於
T1562_.29.0708a16: 上地境亦暫時觀爲靜等故。非聖觀有猶如
T1562_.29.0708a17: 涅槃。發起畢竟靜妙離想。但思上境少靜等
T1562_.29.0708a18: 相。厭離下地麁動等法。世尊亦説以有出有。
T1562_.29.0708a19: 如説聖者以色出欲無色出色。恐謂無能出
T1562_.29.0708a20: 無色者。故佛重説諸有所作。諸有所思滅皆
T1562_.29.0708a21: 能出。又我宗説諸有聖者。以世俗道離下染
T1562_.29.0708a22: 時。以上世定爲首觀察起靜等覺。非以上生
T1562_.29.0708a23: 寧可責言。如何聖者於諸有境起靜等覺。聖
T1562_.29.0708a24: 厭有生非有徳故。又有至教證諸聖者。於世
T1562_.29.0708a25: 定中起靜等覺。如契經説。具壽舍利子。速往
T1562_.29.0708a26: 盲林入滅受想定。從定起已高聲唱言。此滅
T1562_.29.0708a27: 涅槃甚樂甚靜。謂彼尊者於此滅定覺樂靜
T1562_.29.0708a28: 故。便於涅槃起甚快樂甚寂靜覺故。從定起
T1562_.29.0708a29: 高聲唱言。此滅涅槃甚樂甚靜。謂滅定中滅
T1562_.29.0708b01: 少流轉。尚有如是樂靜二相。況涅槃中流轉
T1562_.29.0708b02: 總滅。或即滅定假説涅槃。以樂及靜分相似
T1562_.29.0708b03: 故。又佛亦説此定甚妙。謂薄伽梵説滅定已
T1562_.29.0708b04: 復言。此妙過六輕安。以滅定體有妙性故。
T1562_.29.0708b05: 可以對餘挍量勝劣。又漸損減契經中言。如
T1562_.29.0708b06: 是四種寂靜解脱。超一切色無色所收。我説
T1562_.29.0708b07: 苾芻修彼定者。從彼定起必應唱言。如是定
T1562_.29.0708b08: 中極爲寂靜。故不可説唯有頂地。善有漏定
T1562_.29.0708b09: 寂靜非餘。若謂不應縁暫靜等。起靜等想便
T1562_.29.0708b10: 能斷惑。此亦不然。待下地法上地便是畢竟
T1562_.29.0708b11: 靜故。謂初靜慮待欲界法。無或寂靜不寂靜
T1562_.29.0708b12: 義。豈可説言厭欲界法觀初靜慮。爲靜等時
T1562_.29.0708b13: 非畢竟故障離欲染。又既見有自地善心。能
T1562_.29.0708b14: 暫思惟自地不淨。雖爲自地煩惱所縛。而亦
T1562_.29.0708b15: 能令煩惱不起。如何觀下災横所逼。觀上永
T1562_.29.0708b16: 脱下地災横非下所縛。勝定現前而不。能斷
T1562_.29.0708b17: 下地惑得。故汝不應不生歡喜。然愚夫類於
T1562_.29.0708b18: 無想天。執爲眞實究竟出離。於無想定方能
T1562_.29.0708b19: 發起。聖者於彼不執出離。故無想定聖者不
T1562_.29.0708b20: 起。更以餘想不能起故。由此彼喩於證無能。
T1562_.29.0708b21: 是故極成有學聖者。以世俗道亦能斷惑。有
T1562_.29.0708b22: 作是説。以契經中説四沙門果漸次而得故。
T1562_.29.0708b23: 知諸異生無實斷惑。此不應理。以彼經中約
T1562_.29.0708b24: 次第者密意説故。由此即彼契經中説。且有
T1562_.29.0708b25: 一類於諸行中。如理思惟。乃至廣説。理必應
T1562_.29.0708b26: 爾。以餘經説得四定者入見諦故。不可纔遇
T1562_.29.0708b27: 義缺減經。便興固執撥餘聖教。以諸聖教有
T1562_.29.0708b28: 多差別。無一經中具衆義故。謂諸聖教略有
T1562_.29.0708b29: 二種。於義有了有不了故。又無所待有所待
T1562_.29.0708c01: 故。又説世俗勝義諦故。又總相説別相説故。
T1562_.29.0708c02: 又隨自意他意説故。又屬法相屬法教故。如
T1562_.29.0708c03: 是等類有無量門。有契經中雖有所説。非離
T1562_.29.0708c04: 餘説義可顯了。且如經説於諸行中。如理思
T1562_.29.0708c05: 惟義猶未了。何等爲行行有多種。謂契經説
T1562_.29.0708c06: 無明縁行。又契經説。入息出息尋伺想思名
T1562_.29.0708c07: 身等行。又契經説。欲等名行即八斷行。又契
T1562_.29.0708c08: 經説。諸行非常即有漏法。又契經説。一切行
T1562_.29.0708c09: 無常此經意説一切有爲法。又説壽行此即
T1562_.29.0708c10: 命根。如是等行有無量種。於諸行境如理思
T1562_.29.0708c11: 惟。爲欲界繋爲色無色。爲三界繋爲無漏攝。
T1562_.29.0708c12: 爲在何地分位。如何此如理言。爲顯何義如
T1562_.29.0708c13: 何生起。何故名世復以何縁名爲第一。何故
T1562_.29.0708c14: 所縁以行聲説。於能縁上説作意聲。以思惟
T1562_.29.0708c15: 自作意故。如是等類皆可推徴。故聖教中
T1562_.29.0708c16: 必應有處。具釋諸法自性名等。以薄伽梵爲
T1562_.29.0708c17: 欲攝益所化有情。觀處觀時觀根性等。種種
T1562_.29.0708c18: 差別隨應爲説爾所法門。非一經中見有具
T1562_.29.0708c19: 説。故離欲説義難顯了故不應説。以契經中
T1562_.29.0708c20: 説四沙門果漸次而得故。知諸異生無實斷
T1562_.29.0708c21: 惑。如是已説依世俗道。斷修所斷得二果時。
T1562_.29.0708c22: 所得擇滅名沙門果。然沙門果酬沙門性。此
T1562_.29.0708c23: 沙門性如前已説。即此復有差別名耶。亦有
T1562_.29.0708c24: 云何。頌曰
T1562_.29.0708c25:     所説沙門性 亦名婆羅門
T1562_.29.0708c26:     亦名爲梵輪 眞梵所轉故
T1562_.29.0708c27:     於中唯見道 説名爲法輪
T1562_.29.0708c28:     由速等似輪 或具輻等故
T1562_.29.0708c29: 論曰。依世俗理則諸沙門異婆羅門。如契經
T1562_.29.0709a01: 説。應施沙門婆羅門等。依勝義理則諸沙門
T1562_.29.0709a02: 即婆羅門。如契經説。此初沙門乃至第四。在
T1562_.29.0709a03: 正法外無眞沙門及婆羅門。乃至廣説。以能
T1562_.29.0709a04: 遣除惡不善法。與勤止息相極相似。故沙門
T1562_.29.0709a05: 體即婆羅門。如説能遣除惡不善法。廣説乃
T1562_.29.0709a06: 至。故名婆羅門。即婆羅門性亦名爲梵輪。是
T1562_.29.0709a07: 眞梵王力所轉故。佛與無上梵徳相應。是故
T1562_.29.0709a08: 世尊獨應名梵。由契經説佛亦名梵。亦名寂
T1562_.29.0709a09: 靜。亦名清涼。寂默冲虚蕭然名梵。佛具此徳
T1562_.29.0709a10: 故立梵名。即自覺悟爲令他覺。轉此授彼故
T1562_.29.0709a11: 名梵輪。即梵輪中唯依見道。世尊有處説名
T1562_.29.0709a12: 法輪。以阿若多憍陳那等五苾芻衆。見道生
T1562_.29.0709a13: 時地空天神即傳宣告。世尊已轉正法輪故。
T1562_.29.0709a14: 如何見道説名爲輪。以速行等似世輪故。如
T1562_.29.0709a15: 聖王輪旋環不息。速行捨取能伏未伏。鎭壓
T1562_.29.0709a16: 已伏上下迴轉。見道亦爾故名法輪。謂聖王
T1562_.29.0709a17: 輪旋環不息。見道亦爾無中歇故。如聖王輪
T1562_.29.0709a18: 行用速疾。見道亦爾各一念故。如聖王輪取
T1562_.29.0709a19: 前捨後。見道亦爾捨苦等境取集等故。此則
T1562_.29.0709a20: 顯示見四聖諦。必不倶時如聖王輪。降伏未
T1562_.29.0709a21: 伏鎭壓已伏。見道亦爾能見未見能斷未斷。
T1562_.29.0709a22: 已見斷者無迷退故。如聖王輪上下迴轉。見
T1562_.29.0709a23: 道亦爾觀上苦等已觀下苦等故。由此見道
T1562_.29.0709a24: 獨名法輪。尊者妙音作如是説。如世間輪有
T1562_.29.0709a25: 輻轂輞。八支聖道似彼名輪。謂正見正思惟
T1562_.29.0709a26: 正勤正念。似世輪輻。正語正業正命似轂。正
T1562_.29.0709a27: 定似輞故名法輪。毘婆沙師本意總説。一切
T1562_.29.0709a28: 聖道皆名法輪。以説三轉三道攝故。於他相
T1562_.29.0709a29: 續見道生時。已至轉初故名已轉。然唯見道
T1562_.29.0709b01: 是法輪初故説法輪。唯是見道諸天神類。即
T1562_.29.0709b02: 就最初言轉法輪不依二道。然諸師多説見
T1562_.29.0709b03: 道名法輪。以地空天神唯依此説故。曾無説
T1562_.29.0709b04: 三道皆名法輪故。唯見道具前所説輪義故。
T1562_.29.0709b05: 雖諸見道皆名法輪。而憍陳那身中先轉故。
T1562_.29.0709b06: 經説彼見道生時名轉法輪非餘不轉。憍陳
T1562_.29.0709b07: 那等見道生時。説名世尊轉法輪者。意顯彼
T1562_.29.0709b08: 等得轉法輪。本由世尊故推在佛。令所化者
T1562_.29.0709b09: 生尊重故。如是則説如來法輪。轉至他身故
T1562_.29.0709b10: 名爲轉。若異此者天神應説。菩提樹下佛轉
T1562_.29.0709b11: 法輪。不應唱言世尊今在。婆羅痆斯國轉無
T1562_.29.0709b12: 上法輪。故轉授他此中名轉。有説此教名爲
T1562_.29.0709b13: 法輪。轉至他身令解義故。此但方便非眞法
T1562_.29.0709b14: 輪。如餘雜染無勝能故。此中思擇四沙門果。
T1562_.29.0709b15: 何沙門果依何界得。頌曰
T1562_.29.0709b16:     三依欲後三 由上無見道
T1562_.29.0709b17:     無間無縁下 無厭及經故
T1562_.29.0709b18: 論曰。前三果但依欲界身。得阿羅漢果依三
T1562_.29.0709b19: 界身。前之二果未離欲故非依上得。理且可
T1562_.29.0709b20: 然。第三云何非依上得。已離欲者亦可得故。
T1562_.29.0709b21: 由理教故。且理云何。依上界身無見道故。非
T1562_.29.0709b22: 離見道已離欲者。可有超證不還果義。何縁
T1562_.29.0709b23: 上界身必不起見道。且依無色無容聽聞無
T1562_.29.0709b24: 我教故。離聞此教必定無容入見道故。又彼
T1562_.29.0709b25: 界生不縁下故。見道先縁欲界苦故。由此無
T1562_.29.0709b26: 色非見道依。依色界身無勝厭故。非離勝厭
T1562_.29.0709b27: 能入見道。謂欲界中有諸苦受。爲生少樂多
T1562_.29.0709b28: 藉劬勞。人天中生壽量短促。乏財多病親友
T1562_.29.0709b29: 乖離。違境既多厭心増勝。若生色界與此相
T1562_.29.0709c01: 違。謂彼異生耽勝定樂。長壽無病無貧無離。
T1562_.29.0709c02: 違境既無厭心微劣。非厭微劣能入見道。能
T1562_.29.0709c03: 引見道勝厭無故。依色界身不起見道。不應
T1562_.29.0709c04: 言彼都無有厭。以生彼者現有厭故。如契經
T1562_.29.0709c05: 説。勿怖大仙彼焔必無來近此理。燒梵宮已
T1562_.29.0709c06: 於彼當滅。此中怖聲唯目厭體。又於餘處有
T1562_.29.0709c07: 伽他言
T1562_.29.0709c08:     聞有長壽天 具妙色令譽
T1562_.29.0709c09:     而心懷怖厭 如鹿對師子
T1562_.29.0709c10: 此怖厭言顯怖即厭。即於彼處顯此義言。爲
T1562_.29.0709c11: 厭所纒心處於厭。如契經説。爲著所纒心處
T1562_.29.0709c12: 於著。此亦如是先未了相。爲厭所纒彼心爲
T1562_.29.0709c13: 厭所隨縛故。後已了相雖處厭中。而不爲厭
T1562_.29.0709c14: 之所隨縛。是謂此中怖厭別義。實怖與厭相
T1562_.29.0709c15: 差別者。謂矚彼相恐爲衰損。心生驚怯故名
T1562_.29.0709c16: 爲怖。若觀彼相心不欣欲。情樂棄捨故名爲
T1562_.29.0709c17: 厭。欲界具二上界唯一。又此二體差別云何。
T1562_.29.0709c18: 不審察爲先心驚掉名怖。若審察爲先心不
T1562_.29.0709c19: 樂名厭。或引愚癡心怯。名怖。若引棄捨心
T1562_.29.0709c20: 背名厭。有餘師説。恐爲衰損心欲捐捨是名
T1562_.29.0709c21: 爲怖。欲捐捨故於彼境中。心不生欣是名爲
T1562_.29.0709c22: 厭。今觀此經所説怖者。是恐自害被損壞
T1562_.29.0709c23: 義。世間亦見有如是言。但擲器來勿怖其破。
T1562_.29.0709c24: 由此理證上界無見道。教復云何。由契經説
T1562_.29.0709c25: 故。經言有五補特伽羅。此處通達彼處究竟。
T1562_.29.0709c26: 所謂中般乃至上流。此通達言唯目見道。是
T1562_.29.0709c27: 證圓寂初方便故。經既不言彼處通達。故知
T1562_.29.0709c28: 見道上界定無。已説學位預流果等有多差
T1562_.29.0709c29: 別。爲阿羅漢亦有多種差別相耶。亦有云何。
T1562_.29.0710a01: 頌曰
T1562_.29.0710a02:     阿羅漢有六 謂退至不動
T1562_.29.0710a03:     前五信解生 總名時解脱
T1562_.29.0710a04:     後不時解脱 此從見至生
T1562_.29.0710a05: 論曰。於契經中説阿羅漢。由種性異故有六
T1562_.29.0710a06: 種。一者退法。二者思法。三者護法。四安住
T1562_.29.0710a07: 法。五堪達法。六不動法。然餘經説無學有九。
T1562_.29.0710a08: 謂初退法後倶解脱。彼不退法此不動攝。彼
T1562_.29.0710a09: 二解脱通此六攝。故阿毘達磨唯説有六種。
T1562_.29.0710a10: 言退法者。謂彼獲得如是類根。安住此根與
T1562_.29.0710a11: 退縁會便退所得。無退縁者便般涅槃。或有
T1562_.29.0710a12: 精勤進得勝*性。説彼修集此種*性時。謂有
T1562_.29.0710a13: 一類由他縁力。方於佛法至誠歸趣。彼極少
T1562_.29.0710a14: 時取少分相。便乘速進奢摩他力。所持慧光
T1562_.29.0710a15: 入無學地。於無學地趣入相中。彼先不能審
T1562_.29.0710a16: 諦取故。無有恒時尊重行故。信樂寂止背勝
T1562_.29.0710a17: 觀故。與順退法相隨順故。數失正念遠於道
T1562_.29.0710a18: 器。所獲勝徳容數退失。如於聖教習誦究竟。
T1562_.29.0710a19: 由遇散亂病逸等縁。於習誦文不能記憶名
T1562_.29.0710a20: 爲退失先所習誦。由此譬喩應知退法。言思
T1562_.29.0710a21: 法者。謂有獲得如是類根。安住此根能於諸
T1562_.29.0710a22: 欲極多厭惡。由斯厭惡起自害思。或此類根
T1562_.29.0710a23: 雖性昧鈍。而多縁力之所集成。於加行中念
T1562_.29.0710a24: 力堅固。多住厭觀少有欣情。恒作是思勿遇
T1562_.29.0710a25: 病等。便於正念有所忘夫。於加行中致有慢
T1562_.29.0710a26: 緩。由加行慢緩令我有退失。由斯籌慮起自
T1562_.29.0710a27: 害思。或由艱辛方逮勝位。觀諸財寶追求貯
T1562_.29.0710a28: 積。守護受用咽棄等時。無不引生種種苦惱。
T1562_.29.0710a29: 彼審觀已由此苦縁。身命雖存都無勝用。又
T1562_.29.0710b01: 觀身器是糞穢車。避危就安攝養無益。猶如
T1562_.29.0710b02: 牢獄丘塚穢屍。愛樂此身豈名智者。由斯觀
T1562_.29.0710b03: 解起自害思。復有餘師作如是説。彼類法爾
T1562_.29.0710b04: 禀斯種*性。不顧身命耽求解脱。執刀自擬用
T1562_.29.0710b05: 以勵心。如説以刀扣於自頸。由斯勵己心得
T1562_.29.0710b06: 解脱。此類名爲思法種*性。言護法者。謂有
T1562_.29.0710b07: 一類。恒於時愛心解脱中。繋念現前專精防
T1562_.29.0710b08: 護。彼作是念。我且未能修習練根。達安住法
T1562_.29.0710b09: 但於時愛心解脱中。能不放逸精勤防*護。如
T1562_.29.0710b10: 是種類名爲*護法。安住法者。謂離勝退縁雖
T1562_.29.0710b11: 不自防。而亦能不退。離勝加行亦不練根。多
T1562_.29.0710b12: 住處中故名安住。有餘師説。彼所獲徳非劣
T1562_.29.0710b13: 非勝故名安住。堪達法者。謂性堪能好修練
T1562_.29.0710b14: 根速達不動。有餘師説。彼性能得一切功徳
T1562_.29.0710b15: 故名堪達。然非一切功徳之器。不動法者。謂
T1562_.29.0710b16: 有一類根性殊勝於行自在。於斷煩惱隨煩
T1562_.29.0710b17: 惱中得方便智。不爲一切隨順退法之所傾
T1562_.29.0710b18: 動具無生智。性不怯弱獲得第一安隱住處。
T1562_.29.0710b19: 内分力強勝觀行攝。於一切義慇重委解。已
T1562_.29.0710b20: 能善取漏盡地相。不護所證故名不動。有
T1562_.29.0710b21: 餘復釋此六異相。謂六種*性先學位中。初
T1562_.29.0710b22: 二闕恒時及尊重加行。然至無學思法少勤。
T1562_.29.0710b23: 護法唯有恒時加行。安住唯有尊重加行。堪
T1562_.29.0710b24: 達具二而是鈍根。不動具二而是利根。有作
T1562_.29.0710b25: 是言。退法必退乃至堪達必達不動。若不爾
T1562_.29.0710b26: 者立名唐捐。彼執欲界具足有六。色無色界
T1562_.29.0710b27: 中唯安住不動。彼無退失自害自防。及修練
T1562_.29.0710b28: 根。故唯有二理實無定。然退應果唯從先來
T1562_.29.0710b29: 退種*性退。乃至達不動唯堪達所能。立退
T1562_.29.0710c01: 等名約容有説。故六阿羅漢通三界皆有。六
T1562_.29.0710c02: 中前五從信解生。即此名爲時愛心解脱。以
T1562_.29.0710c03: 一切時愛心解脱。故亦説名爲時解脱者。謂
T1562_.29.0710c04: 待時處補特伽羅。資具等合時方得解脱故。
T1562_.29.0710c05: 以所依止功能薄劣。要待勝時方解脱故。或
T1562_.29.0710c06: 復一切勝定現前。要待勝時是此時義。離繋
T1562_.29.0710c07: 縛故名爲解脱。此即待時及解脱義。略初
T1562_.29.0710c08: 言故如言酥瓶。不動法*性説名爲後。即此
T1562_.29.0710c09: 名爲不動心解脱。彼心解脱非惑所動故。亦
T1562_.29.0710c10: 説名爲不時解脱。以不待時得解脱故。或復
T1562_.29.0710c11: 勝定隨處隨時。隨所遇縁隨欲便起。離繋縛
T1562_.29.0710c12: 故名爲解脱。即不待時及解脱義。有餘釋此
T1562_.29.0710c13: 二差別言。以於暫時得解脱故名時解脱。後
T1562_.29.0710c14: 容退故以能畢竟得解脱。故名不時解脱。後
T1562_.29.0710c15: 無容退故此從學位見至*性生。如是所明六
T1562_.29.0710c16: 阿羅漢所有種*性。爲是先有爲後方得。不定
T1562_.29.0710c17: 云何。頌曰
T1562_.29.0710c18:     有是先種*性 有後練根得
T1562_.29.0710c19: 論曰。退法種性。必是先有思法等五。亦有後
T1562_.29.0710c20: 得。謂有先來是思法*性乃至不動。有先退
T1562_.29.0710c21: 法練根成思。至不動等多種差別。如理應思
T1562_.29.0710c22: *説一切有部順正理論*卷第六十七
T1562_.29.0710c23:
T1562_.29.0710c24:
T1562_.29.0710c25:
T1562_.29.0710c26:
T1562_.29.0710c27:
T1562_.29.0710c28:
T1562_.29.0710c29:
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