INBUDS
阿毘達磨順正理論 (No. 1562_ 衆賢造 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: 通准知故。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: 多
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 貪息心便淨
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。謂願當爲藹羅筏拏大
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
T1562_.29.0611a01: 除得餘隨行 亦是遍行攝
T1562_.29.0611a02: 論曰。唯見苦集所斷隨眠。力能遍行。然非一
T1562_.29.0611a03: 切。謂唯諸見疑彼相應不共無明非餘貪等。
T1562_.29.0611a04: 見有七見。疑有二疑。相應無明即攝屬彼。不
T1562_.29.0611a05: 共有二。故成十一。如是十一。於諸界地中各
T1562_.29.0611a06: 能遍行。自界地五部。謂自界地五部法中。
T1562_.29.0611a07: 遍縁隨眠爲因生染。是故唯此立遍行名。且
T1562_.29.0611a08: 約界説言三十三是遍然有師説。三十三中
T1562_.29.0611a09: 二十七是遍。餘六應分別。彼師於此唐設劬
T1562_.29.0611a10: 勞。以相應無明如所相應惑。遍非遍理不説
T1562_.29.0611a11: 成故。由是此中標別數者取自力起。不共無
T1562_.29.0611a12: 明非此無明。見苦集所斷有非是遍。是故但
T1562_.29.0611a13: 言三十三是遍。此説爲善。依何義立此不共
T1562_.29.0611a14: 名。如是説者。相雜名共。以非共故立不共名
T1562_.29.0611a15: 即是彼此各別爲義。如契經説。不共佛僧。此
T1562_.29.0611a16: 顯佛僧二寶各別。以不共行故名不共無明。
T1562_.29.0611a17: 非餘隨眠相雜行故。或普名共。即是遍義。由
T1562_.29.0611a18: 非共故立不共名。此不共名顯非共有。即是
T1562_.29.0611a19: 不遍諸煩惱義。與諸隨眠不相應故。有餘師
T1562_.29.0611a20: 説。與餘煩惱不相關渉。名爲不共。即是惛重
T1562_.29.0611a21: 無動搖義。相應無明與餘煩惱共相應故。相
T1562_.29.0611a22: 有警動。不共無明由自力起。於諸事業皆不
T1562_.29.0611a23: 欲爲惛重無動搖。如珊若娑病。是故名曰不
T1562_.29.0611a24: 共無明。何故唯於見苦集斷諸隨眠内有遍
T1562_.29.0611a25: 行耶。唯此普縁諸有漏法。意樂無別勢力堅
T1562_.29.0611a26: 牢。故能爲因遍生五部見滅見道所斷隨眠。
T1562_.29.0611a27: 唯有能縁有漏一分。所縁有別勢不堅牢。不
T1562_.29.0611a28: 能爲因遍生五部。故唯前二部有遍行隨眠。
T1562_.29.0611a29: 何縁得知修斷染法。以見所斷遍行爲因。如
T1562_.29.0611b01: 何不知世間現見有我見者。由我見力外境
T1562_.29.0611b02: 貪増。我見若無。便於外境貪微薄故。又由至
T1562_.29.0611b03: 教。如説。云何見斷爲因法。謂諸染汚法。又
T1562_.29.0611b04: 説。云何無記爲因法。謂不善法無記有爲法。
T1562_.29.0611b05: 由此等證知彼爲因。若遍行因生修斷染。已
T1562_.29.0611b06: 斷未斷有何差別。彼已斷時修所斷染。亦得
T1562_.29.0611b07: 現起如未斷故。又若一切修所斷染。皆用見
T1562_.29.0611b08: 斷爲遍行因。因已斷時修所斷染既得現起。
T1562_.29.0611b09: 何故聖者慢類等法必不現行。且初難言。已
T1562_.29.0611b10: 斷未斷何差別者。甚有差別。謂未斷位。於自
T1562_.29.0611b11: 身中能爲遍因取果與果。後已斷位。雖能爲
T1562_.29.0611b12: 因不能取果。唯除先時已取果者。今有與義。
T1562_.29.0611b13: 又已斷位。雖能爲因不障聖道。於自相續不
T1562_.29.0611b14: 復能引自得令生。與此相違是未斷位。何故
T1562_.29.0611b15: 聖者慢類等法。必不行者前已説因。修斷既
T1562_.29.0611b16: 同寧有起不起。此難非理。因有近遠故。謂修
T1562_.29.0611b17: 斷染有以見疑爲隣近因連續而起見疑。若
T1562_.29.0611b18: 斷彼必不行。與彼相違容有起義。又非擇滅
T1562_.29.0611b19: 得未得殊。故有現行不現行者。由此所説二
T1562_.29.0611b20: 過倶無。此遍行名爲目何義。但於一切有漏
T1562_.29.0611b21: 法中。能周遍縁是遍行義。謂上所説三十三
T1562_.29.0611b22: 隨眠。自界地中各能縁五部。雖有於受偏起
T1562_.29.0611b23: 我執。而此非唯縁自身受。以兼縁此種類法
T1562_.29.0611b24: 故。若起邪見。謂所修行妙行惡行皆空無果。
T1562_.29.0611b25: 此亦非唯縁自身業。總撥一切業生果能。由
T1562_.29.0611b26: 此准知餘遍縁義。貪等煩惱唯託見聞。所思
T1562_.29.0611b27: 量事方得現起。以於妻等起貪等時縁顯非
T1562_.29.0611b28: 形縁形非顯。故知貪等皆非遍縁。且據隨眠
T1562_.29.0611b29: 能遍縁義釋遍行義。故作是説。若據隨眠同
T1562_.29.0611c01: 聚諸法所有遍義。釋遍行名。則諸隨眠具三
T1562_.29.0611c02: 遍義。謂於五部遍縁隨眠。及能爲因遍生染
T1562_.29.0611c03: 法。彼相應法具二遍義。謂於三義唯闕隨
T1562_.29.0611c04: 眠。彼倶有法具一遍義。謂但爲因遍生染法。
T1562_.29.0611c05: 故前所釋無缺減過。雖爾無一能遍隨眠。於
T1562_.29.0611c06: 自體等不隨眠故。則應無有遍行隨眠。此難
T1562_.29.0611c07: 不然。以於五部無礙轉故。立遍行名。非頓隨
T1562_.29.0611c08: 眠諸有漏故。又於自體倶有法中。由於去來
T1562_.29.0611c09: 彼種類法。有隨眠故遍義亦成。何因無明修
T1562_.29.0611c10: 所斷者。唯名自相惑非見所斷耶。由此無明
T1562_.29.0611c11: 所縁少故。見所斷法非所縁故。又此但隨貪
T1562_.29.0611c12: 等轉故。貪等唯是自相惑故。見斷無明有
T1562_.29.0611c13: 是不共。彼唯行在異生身中。聞思位中修觀
T1562_.29.0611c14: 行者。以苦等行觀諸行時。由彼無明損瞖
T1562_.29.0611c15: 慧眼。令起多品諸顛倒見。故應擧喩顯彼過
T1562_.29.0611c16: 失。如日初沒。有一丈夫。遙見怨家便作是念。
T1562_.29.0611c17: 彼有怨家我不應往。正思念已。至黄昏時。
T1562_.29.0611c18: 夜前行闇損瞖其目。不能記憶怨相状故。便
T1562_.29.0611c19: 於怨所起是杌覺或謂非怨或謂親友。如是
T1562_.29.0611c20: 應了不共無明。修斷無明則不如是。但由因
T1562_.29.0611c21: 力或境逼故。以貪瞋等爲上首生。能遮障愛
T1562_.29.0611c22: 味過患出離覺。於所逼境唯不能知。非於諸
T1562_.29.0611c23: 境中皆無欲行轉。如珊若娑病惛重無動搖
T1562_.29.0611c24: 故。此無明唯自相惑若遍行惑能縁五部薩
T1562_.29.0611c25: 迦耶見。縁見滅道所斷法生爲見何斷。若見
T1562_.29.0611c26: 苦斷貪等亦應縁五部故唯見苦斷又如見取
T1562_.29.0611c27: 縁見滅道所斷。能縁無漏境者。以彼親迷迷
T1562_.29.0611c28: 滅道故。亦是見滅見道所斷。如是身見亦是
T1562_.29.0611c29: 親迷迷滅道故應見彼斷。或應辯此差別因
T1562_.29.0612a01: 縁。又如見滅見道斷見取。要由遍知境所縁
T1562_.29.0612a02: 故斷。如是身見例亦。應然。復如身見遍知
T1562_.29.0612a03: 所縁斷。如是見取例亦應然。如是二途宗皆
T1562_.29.0612a04: 不許。是故所立於理不然。理必應然。義有別
T1562_.29.0612a05: 故。且初所例貪等亦應縁五部故唯見苦斷。
T1562_.29.0612a06: 或且擧此反例身見。理亦應通五部攝者。此
T1562_.29.0612a07: 例非理。貪等亦應一念頓縁五部法故。謂有
T1562_.29.0612a08: 身見一刹那中頓縁五部。受乃至識爲我我
T1562_.29.0612a09: 所。理不應言一念身見體分五部。貪等皆是
T1562_.29.0612a10: 自相惑故。尚無一念頓縁二部。況能縁五。故
T1562_.29.0612a11: 例不成。後所例言。如見滅道所斷。見取身見
T1562_.29.0612a12: 亦然。倶是親迷迷滅道故。應亦見滅見道斷
T1562_.29.0612a13: 者。亦不應理薩迦耶見不能稱譽。謗彼見故。
T1562_.29.0612a14: 又所縁境無分限故。非有身見要先稱譽謗
T1562_.29.0612a15: 滅道見。方計爲我。亦非於境作分限縁。見取
T1562_.29.0612a16: 必由稱譽能謗滅道邪見。方計第一於所縁
T1562_.29.0612a17: 境作分限縁。義既有殊不可爲例。然有身。見
T1562_.29.0612a18: 見苦諦時。遍知所縁即全永斷。非見取者此
T1562_.29.0612a19: 有別因所縁行解等不等故。謂如三界見苦
T1562_.29.0612a20: 所斷諸蘊無我。乃至修斷諸蘊無我其相亦
T1562_.29.0612a21: 然。故見苦時無我見起。縁所見苦我見皆除。
T1562_.29.0612a22: 計勝不然。有於少法觀餘少法計爲勝故。由
T1562_.29.0612a23: 此身見隨行見取。雖縁見滅道所斷法生麁。
T1562_.29.0612a24: 故如身見唯見苦斷。如縁修道所斷法生。謗
T1562_.29.0612a25: 滅道見隨行見取。雖亦縁彼所斷法生。而彼
T1562_.29.0612a26: 望前極微細故。樂淨行解所不攝故。親執不
T1562_.29.0612a27: 欲滅道無明。所引邪見爲最勝故。雖見苦位
T1562_.29.0612a28: 遍知所縁。而要所縁永斷方斷。是故見取非
T1562_.29.0612a29: 如身見唯見苦時即全永斷。故所説斷差別
T1562_.29.0612b01: 理成。或縁見滅見道所斷見取各三。謂見苦
T1562_.29.0612b02: 集及見滅道隨一斷故。若於見滅見道所斷。
T1562_.29.0612b03: 執果分勝是見苦斷。執因分勝是見集斷。若
T1562_.29.0612b04: 唯執彼爲眞實覺。不偏執彼因分果分。隨
T1562_.29.0612b05: 縁何生與彼倶斷。故見取斷非如身見。雖爾
T1562_.29.0612b06: 應説見苦見集所斷見取差別。云何非由所
T1562_.29.0612b07: 縁行相有別。倶縁一切有漏爲境。並執第一
T1562_.29.0612b08: 行相轉故。有作是言。若縁見苦見集所斷。見
T1562_.29.0612b09: 爲最勝如其次第。見苦集斷彼越所宗許遍
T1562_.29.0612b10: 行故。若必爾者應許見苦所斷。見取有見集
T1562_.29.0612b11: 斷。見集所斷有見苦斷。然不許爾故不可
T1562_.29.0612b12: 依。今詳此二有差別者。若由常樂我淨等見
T1562_.29.0612b13: 力近引生。於諸行中執爲最勝是見苦斷。若
T1562_.29.0612b14: 由撥無後有因見力近引生。於諸行中執爲
T1562_.29.0612b15: 最勝是見集斷。有餘師言。所有見取若異熟
T1562_.29.0612b16: 果爲門而入。於諸行中執爲最勝是見苦斷。
T1562_.29.0612b17: 若業煩惱爲門而入。於諸行中執爲最勝是
T1562_.29.0612b18: 見集斷若有身見戒取見取。頓縁五部名爲
T1562_.29.0612b19: 遍行。是則遍行非唯爾所。以於是處有我見
T1562_.29.0612b20: 行。是處必應起我愛慢。若於是處淨勝見行。
T1562_.29.0612b21: 是處必應希求高擧。是則愛慢應亦遍行。此
T1562_.29.0612b22: 難不然。雖見力起而此二種分限縁故。謂雖
T1562_.29.0612b23: 是處我見等行。是處必應起我愛慢而不可
T1562_.29.0612b24: 説愛慢頓縁。先已説爲自相惑故。是故遍行
T1562_.29.0612b25: 唯此十一。餘非准此不説自成。前説十一於
T1562_.29.0612b26: 諸界地中。各能遍行自界地五部爲有他界
T1562_.29.0612b27: 他地遍行。簡彼故言自界自地。亦有他界他
T1562_.29.0612b28: 地遍行。謂十一中除身邊見。所餘九種亦能
T1562_.29.0612b29: 上縁。上言正明上界上地。兼顯無有縁下隨
T1562_.29.0612c01: 眠。縁下則應遍知界壞。上境勝故。縁無此
T1562_.29.0612c02: 失。且欲見苦所斷邪見。謗色無色苦果爲無。
T1562_.29.0612c03: 見取於中執爲最勝。戒取於彼非因計因疑
T1562_.29.0612c04: 懷猶豫。無明不了見集所斷。如應當説色縁
T1562_.29.0612c05: 無色。倒此應知准界應思約地分別。然諸界
T1562_.29.0612c06: 地決定異者。欲界乃至第四靜慮。有縁上界
T1562_.29.0612c07: 上地遍行。三無色中闕縁上界。有頂一地二
T1562_.29.0612c08: 種倶無。雖有隨眠通縁自上。然理無有自上
T1562_.29.0612c09: 頓縁。以自地中諸境界事。是所縁境亦所隨
T1562_.29.0612c10: 眠。若上地中諸境界事。是所縁境非所隨眠。
T1562_.29.0612c11: 不可一念煩惱縁境。有隨眠處有不隨眠。勿
T1562_.29.0612c12: 於相應亦有爾故。於上界地必頓縁耶。非必
T1562_.29.0612c13: 頓縁或別或總。故本論説。有諸隨眠是欲界
T1562_.29.0612c14: 繋縁色界繋。有諸隨眠是欲界繋縁無色界
T1562_.29.0612c15: 繋。有諸隨眠是欲界繋縁色無色界繋。有諸
T1562_.29.0612c16: 隨眠是色界繋縁無色界繋。約地分別准界
T1562_.29.0612c17: 應知。身邊見何縁不縁上界地。縁他界地
T1562_.29.0612c18: 執我我所。及計斷常理不成故。謂非於此界
T1562_.29.0612c19: 此地中。生他界地蘊中有計爲我。執有二我
T1562_.29.0612c20: 理不成故。執我不成故執我所不成。所執必
T1562_.29.0612c21: 依我執起故。邊見隨從有身見生。故亦無容
T1562_.29.0612c22: 縁他界地。由此唯九縁上理成。有餘師言。身
T1562_.29.0612c23: 邊二見愛力起故取有執受爲己有故。以現
T1562_.29.0612c24: 見法爲境界故必不上縁。生欲界中若縁大
T1562_.29.0612c25: 梵。起有情常見爲何見攝耶。理實應言。此二
T1562_.29.0612c26: 非見。是身邊＊見所引邪智現見蘊中執我常
T1562_.29.0612c27: 已。於不現見比謂如斯故。有先觀有執受
T1562_.29.0612c28: 蘊爲無我已。後亦於彼非執受蘊無我智生。
T1562_.29.0612c29: 知一一身皆無有我。若爾身見應非遍行。唯
T1562_.29.0613a01: 於執受蘊方計爲我故。非他相續自所執受。
T1562_.29.0613a02: 不爾亦取種類法故。謂於受中計爲我者。不
T1562_.29.0613a03: 言我受是我非餘。但作是思。此受是我。非大
T1562_.29.0613a04: 梵受有同此失。無惑頓縁自上地故。身見
T1562_.29.0613a05: 唯自界自地遍行故。經主於此作是責言。何
T1562_.29.0613a06: 縁所餘縁彼是見。此亦縁彼而非見耶。以欲
T1562_.29.0613a07: 界生不作是執我是大梵。亦不執言梵是我
T1562_.29.0613a08: 所。故非身見。身見無故邊見亦無。邊見必隨
T1562_.29.0613a09: 身見起故。非有餘見作此行相。故是身見所
T1562_.29.0613a10: 引邪智。諸作是説。生欲界中縁梵計常。此非
T1562_.29.0613a11: 邊見於劣計勝是見取攝。彼説非理。違本論
T1562_.29.0613a12: 故。如本論説。無常見常是邊見中常邊見攝。
T1562_.29.0613a13: 上座應計此我常見。如樂淨見邪見所攝。以
T1562_.29.0613a14: 上座執於四倒中樂淨二倒邪見爲體。彼自
T1562_.29.0613a15: 釋言。若於生死計樂計淨。彼定撥無眞阿羅
T1562_.29.0613a16: 漢正至正行。是故於苦不淨境中計樂計淨。
T1562_.29.0613a17: 是邪見攝。今詳彼説理亦應許。若於生死計
T1562_.29.0613a18: 我計常。彼定撥無眞阿羅漢。無差別因故應
T1562_.29.0613a19: 亦邪見攝。然彼所説理定不然。於事増減是
T1562_.29.0613a20: 別見故。謂諸邪見實有事中。定撥爲無。寧執
T1562_.29.0613a21: 樂淨。樂淨二見實無事中定執爲有。寧是邪
T1562_.29.0613a22: 見。是故上座諸法相中背理凶言不應收採。
T1562_.29.0613a23: 傍論已了。應申正論。爲遍行體唯是隨眠。不
T1562_.29.0613a24: 爾。云何。并隨行法謂上所説遍行隨眠。并彼
T1562_.29.0613a25: 隨行受等生等。皆遍行攝。同一果故。然隨行
T1562_.29.0613a26: 中唯除諸得。得與所得非一果故。由是遍行
T1562_.29.0613a27: 因與隨眠相對具成四句差別。九十八隨眠
T1562_.29.0613a28: 中。幾縁有漏。幾縁無漏。頌曰
T1562_.29.0613a29: 見滅道所斷 邪見疑相應
T1562_.29.0613b01: 及不共無明 六能縁無漏
T1562_.29.0613b02: 於中縁滅者 唯縁自地滅
T1562_.29.0613b03: 縁道六九地 由別治相因
T1562_.29.0613b04: 貪瞋慢二取 並非無漏縁
T1562_.29.0613b05: 應離境非怨 靜淨勝性故
T1562_.29.0613b06: 論曰。唯見滅道所斷邪見疑。彼相應不共無
T1562_.29.0613b07: 明各三成六。能縁無漏。謂見滅道斷。二邪
T1562_.29.0613b08: 見二疑相應無明。即攝屬彼不共有二故合
T1562_.29.0613b09: 成六。如是六種諸界地中。能縁滅道名縁無
T1562_.29.0613b10: 漏。餘縁有漏不説自成。有説。無明無所縁故
T1562_.29.0613b11: 非縁無漏。何縁知此定無所縁。無智性故。非
T1562_.29.0613b12: 無智性可説縁境。譬如世間非智外闇。謂如
T1562_.29.0613b13: 外闇有損見能。不可説言彼能取境。無智亦
T1562_.29.0613b14: 爾。障解境智。不可説言與智倶轉。是故知此
T1562_.29.0613b15: 定無所縁。定有所縁心相應故。且已成立無
T1562_.29.0613b16: 明實有。若無明體非心相應。譬如外闇障心
T1562_.29.0613b17: 心所。令於境中不能取者。則心心所應永不
T1562_.29.0613b18: 生。應相續中恒現有故。如無心定無想異
T1562_.29.0613b19: 熟。不應説彼名迷所縁。非外黒闇障心心所。
T1562_.29.0613b20: 令於諸境皆不得生。色處所攝眼識境故。但
T1562_.29.0613b21: 於餘境有損見能。無明亦然。但於苦等四聖
T1562_.29.0613b22: 諦理障眞見生。非於境中障我等見。既不能
T1562_.29.0613b23: 障一切見生。故知無明有所縁境。又如眠體
T1562_.29.0613b24: 應有所縁。如眠但能損覆智用。非不與智於
T1562_.29.0613b25: 境倶轉。以眠亦有取境用故。然於所縁令心
T1562_.29.0613b26: 昧鈍。無明亦爾。非無所縁。何故無縁見滅
T1562_.29.0613b27: 道斷。見滅道斷不共無明。見苦集時彼皆斷
T1562_.29.0613b28: 故。謂如見取於諸有漏法。由因果門樂淨行
T1562_.29.0613b29: 等轉。如是見取雖亦能縁見滅道斷。而眞實
T1562_.29.0613c01: 見苦集諦時一切永斷。迷因果理對治生故。
T1562_.29.0613c02: 如是能障八行覺生。不共無明苦集現觀對
T1562_.29.0613c03: 治生故一切皆斷。除此更無縁見所斷諸法
T1562_.29.0613c04: 爲境。不共無明豈不此應如彼見取。非全
T1562_.29.0613c05: 如彼行相別故。謂於有漏見取生時。行相
T1562_.29.0613c06: 衆多迷謬而轉。修觀行者見苦集時於見滅
T1562_.29.0613c07: 道所斷諸法見爲苦等。雖已能違計樂淨等
T1562_.29.0613c08: 迷因果行。而於見滅見道所斷。見爲功徳
T1562_.29.0613c09: 餘最勝行。所有見取猶未能違。是故雖於苦
T1562_.29.0613c10: 集二諦已得現觀。猶有見滅見道所斷見取
T1562_.29.0613c11: 未除。不共無明無別行相。唯有惛重不欲行
T1562_.29.0613c12: 轉。於四聖諦各別親迷。除此更無餘別行相。
T1562_.29.0613c13: 縁見所斷非迷苦集。何須固訪不共無明。有
T1562_.29.0613c14: 別行相縁見滅道斷。令見滅道斷同見取耶。
T1562_.29.0613c15: 何縁此中縁見所斷。所起一切不共無明。見
T1562_.29.0613c16: 苦集時悉皆永斷。非縁修斷不共無明。見苦
T1562_.29.0613c17: 集時一切永斷。不應於此重責其縁。許不共
T1562_.29.0613c18: 無明有修所斷者。彼必應許不共無明。有唯
T1562_.29.0613c19: 能縁修所斷法。非迷苦集二聖諦理。説此無
T1562_.29.0613c20: 明縁見斷法。及無漏法理不成故。又必應許
T1562_.29.0613c21: 聖思法時離染恚高有染障故。謂彼修習正
T1562_.29.0613c22: 法觀時。應有惛迷不欲行轉。如眠惛昧障蔽
T1562_.29.0613c23: 其心。不共無明是修所斷。故知聖者集智已
T1562_.29.0613c24: 生。猶有唯縁修所斷法障思正法。不共無明
T1562_.29.0613c25: 見苦集時此何不斷。此無明是智所害故。諸
T1562_.29.0613c26: 忍非彼對治道故。不迷苦集二諦理故。不縁
T1562_.29.0613c27: 親迷諦理法故。謗滅邪見爲見滅耶。不見滅
T1562_.29.0613c28: 耶。若見滅者。如何見滅謗言無滅。若不見
T1562_.29.0613c29: 滅者。如何無漏縁。又如何言此物非有應言
T1562_.29.0614a01: 見滅。但尋教見即謗如是所説滅無。豈不此
T1562_.29.0614a02: 見親能縁滅。如何即撥此滅爲無。如有目者
T1562_.29.0614a03: 於多杌處。遙見人立撥爲非人。雖親縁人而
T1562_.29.0614a04: 非不謗。故有見滅而撥爲無。然非所有謗
T1562_.29.0614a05: 滅道慧。皆是見滅見道所斷謂若有慧非審
T1562_.29.0614a06: 察生。聞説滅道便生誹謗。唯縁名故非見彼
T1562_.29.0614a07: 斷。若慧於境因審尋伺推度而生。決定撥無。
T1562_.29.0614a08: 所説滅道方見彼斷。如爲離繋説如是言。若
T1562_.29.0614a09: 能知風爲水所鎭。即知尋伺所引諸見生起
T1562_.29.0614a10: 可息。乃至廣説。此無漏縁於一一地。各縁幾
T1562_.29.0614a11: 地滅道爲境。諸縁滅者縁自地滅。謂欲界繋
T1562_.29.0614a12: 縁滅隨眠。唯縁欲界諸行擇滅。乃至有頂縁
T1562_.29.0614a13: 滅隨眠。唯縁有頂諸行擇滅。諸縁道者縁六
T1562_.29.0614a14: 九地。謂欲界繋縁道隨眠。唯縁六地法智品
T1562_.29.0614a15: 道。若治欲界若能治餘。諸法智品皆能縁故。
T1562_.29.0614a16: 色無色界八地所有縁道隨眠。一一唯能通
T1562_.29.0614a17: 縁九地類智品道。若治自地若能治餘。諸類
T1562_.29.0614a18: 智品皆能縁故。何縁謗苦謗集邪見。欲界繋
T1562_.29.0614a19: 者能縁九地。初靜慮者能縁八地。乃至有頂
T1562_.29.0614a20: 唯縁彼地。謗滅邪見於九地中。一一唯能縁
T1562_.29.0614a21: 自地滅此有所以。所以者何。謂若有法此
T1562_.29.0614a22: 地愛所潤。此地身見執爲我我所。彼諸法滅
T1562_.29.0614a23: 還爲此地見滅所斷。邪見所縁此所以非未
T1562_.29.0614a24: 遣疑。故謂何理故邪見縁滅。非如縁苦集通
T1562_.29.0614a25: 縁自他地。或諸邪見縁苦集者。何不如縁滅
T1562_.29.0614a26: 但縁於自地。故上所以未遣此疑。非未遣疑
T1562_.29.0614a27: 但不了意。然上意顯若諸行中。此地我愛我
T1562_.29.0614a28: 見轉者。彼由耽著此地行故。若聞説有此地
T1562_.29.0614a29: 行滅。便起此地邪見撥無。非上行中有下耽
T1562_.29.0614b01: 著。寧下邪見撥彼滅無。雖界地相望因果隔
T1562_.29.0614b02: 絶。而九地苦集展轉相牽。又生依立因更互
T1562_.29.0614b03: 爲因故。一地邪見容有縁多滅。無相牽及相
T1562_.29.0614b04: 因理故。謗滅邪見唯縁自地滅。若爾善智縁
T1562_.29.0614b05: 滅諦時。應分齊縁如謗滅見。不應一念智頓
T1562_.29.0614b06: 縁多地滅。此二所縁理無別故。且有善智縁
T1562_.29.0614b07: 一地滅。然有頓縁多地滅者。由於前理與邪
T1562_.29.0614b08: 見異。謂前已説若諸行中。有耽著者聞此行
T1562_.29.0614b09: 滅。便起此地邪見撥無。非上行中有下耽著。
T1562_.29.0614b10: 寧下邪見撥彼滅無。善智不由耽著引起。縁
T1562_.29.0614b11: 多地滅於理何違。然善智生觀諸行過。審觀
T1562_.29.0614b12: 過已希求彼滅。故一地智縁多地境。且如
T1562_.29.0614b13: 煖等以總行相。觀諸行過欣求彼滅。不應執
T1562_.29.0614b14: 彼同於邪見。於所縁境有分限縁。迷悟理殊。
T1562_.29.0614b15: 不應爲例。謂修觀者觀自地中過失所惱。欣
T1562_.29.0614b16: 自地滅。由此亦能觀於他地。諸行出離過失
T1562_.29.0614b17: 功徳故。善智起悟境理通容有頓縁多地行
T1562_.29.0614b18: 滅。諸邪見起於境迷謬。固執所隔不能總縁。
T1562_.29.0614b19: 何縁邪見縁苦集滅。有通唯別縁道不然。由
T1562_.29.0614b20: 治有殊互相因故。謂所縁道雖諸地別。而展
T1562_.29.0614b21: 轉相屬互爲因果故。因此邪見六九總縁。滅
T1562_.29.0614b22: 不相因唯縁自地。豈不法類二智品道。亦互
T1562_.29.0614b23: 相因下上邪見。應倶能縁法類品道。如縁苦
T1562_.29.0614b24: 集諸地無遮。此責不然。非對治故。若爾六
T1562_.29.0614b25: 地法智品道。應非欲界邪見總縁。上五地中
T1562_.29.0614b26: 法智品道。於欲界法非對治故。未至地亦非
T1562_.29.0614b27: 全屬上地者非欲治故治欲者亦非全邪見。
T1562_.29.0614b28: 唯是忍所治故。色無色界謗道邪見。應亦
T1562_.29.0614b29: 能縁法智品道。有法智品道治色無色故。若
T1562_.29.0614c01: 謂法智非全治彼。苦集法智品非彼對治故。
T1562_.29.0614c02: 亦非全能治色無色。不能治彼見所斷故。初
T1562_.29.0614c03: 品法智不能治彼初品煩惱。非此所治故法
T1562_.29.0614c04: 智品非彼所縁。是則應許色無色邪見。不能
T1562_.29.0614c05: 總縁九地類智品。非類智品總能對治上二界
T1562_.29.0614c06: 中諸煩惱故。謂非第二靜慮地等類智品道。
T1562_.29.0614c07: 亦能爲初靜慮地等煩惱對治。初靜慮等亦
T1562_.29.0614c08: 非全。兩節推徴如前説。又縁道諦三界隨眠。
T1562_.29.0614c09: 非苦集滅忍所對治。故謗道見理應無能下
T1562_.29.0614c10: 上總縁。六九地道如是過網理實皆無。法類
T1562_.29.0614c11: 相望種類別故。法類智品治類同故。互相因
T1562_.29.0614c12: 故。互相縁故。謂法智品道同是欲界中。縁
T1562_.29.0614c13: 道諦惑對治種類。此同斷道由互相因互
T1562_.29.0614c14: 相縁故。設非對治亦欲縁道煩惱所縁。類智
T1562_.29.0614c15: 品道與法智品。雖互相因。由對治門種類別
T1562_.29.0614c16: 故。不相縁故。非欲縁道煩惱所縁。准此已
T1562_.29.0614c17: 遮色無色界縁道煩惱。亦應能縁治色無色
T1562_.29.0614c18: 法智品過。謂於此中雖有少分法智品道。能
T1562_.29.0614c19: 治上界少分煩惱亦互相因。而由治門種類
T1562_.29.0614c20: 別故。與類智品不相縁故。非上縁道煩惱所
T1562_.29.0614c21: 縁。於九地中類智品道。由一種類展轉相因。
T1562_.29.0614c22: 更互相縁治類同故。雖非對治而可總爲上
T1562_.29.0614c23: 八地中縁道惑境。是故如頌所説理成。何故
T1562_.29.0614c24: 貪瞋慢及二取見。無漏斷不縁無漏。以諸
T1562_.29.0614c25: 欣求眞解脱者。於貪煩惱定應捨離。若縁無
T1562_.29.0614c26: 漏如善法欲。希求涅槃及聖道故。求解脱者
T1562_.29.0614c27: 不應離貪。又滅道諦應是所斷。佛説離貪境
T1562_.29.0614c28: 名斷故。如契經説。汝於色中。若能斷貪色亦
T1562_.29.0614c29: 名斷。又於貪境見過失故方得離貪。若許有
T1562_.29.0615a01: 貪縁無漏者。應於滅道見過失時。貪方得離。
T1562_.29.0615a02: 此見非淨。豈能盡惑。又於貪境見功徳故貪
T1562_.29.0615a03: 方得生。若許有貪縁無漏者。滅靜等行觀無
T1562_.29.0615a04: 漏時貪應増長。如何因此能盡諸惑。既倶不
T1562_.29.0615a05: 盡惑。生死應無窮。是故知貪不縁無漏。縁
T1562_.29.0615a06: 怨害事方得生瞋。無漏事中離怨害相。故縁
T1562_.29.0615a07: 無漏瞋必不生。又瞋隨眠其相麁惡。諸無漏
T1562_.29.0615a08: 法最極微妙。故瞋於彼無容得行。諸慢隨眠
T1562_.29.0615a09: 高擧相故性不寂靜。諸無漏法極寂靜故不
T1562_.29.0615a10: 生高擧。又生慢者作是念言。我得此法。非無
T1562_.29.0615a11: 漏法力能爲縁起如是慢。以無漏法能治慢
T1562_.29.0615a12: 故。二取若能縁無漏者。是則應與正見相同。
T1562_.29.0615a13: 無漏是眞淨勝性故。二取既無倒。應非見所
T1562_.29.0615a14: 斷。是故二取非無漏縁。若爾有於謗涅槃者。
T1562_.29.0615a15: 邪見等上起瞋隨眠。既稱所縁應無有過。於
T1562_.29.0615a16: 有過法起憎背心。正合其儀應遠離故。則應
T1562_.29.0615a17: 瞋恚非見滅斷。無如是失。愚滅相者於能謗
T1562_.29.0615a18: 者方起瞋故。謂於餘處執解脱已。於謗眞解
T1562_.29.0615a19: 脱方起不忍心。是故要愚眞滅相者。方於謗
T1562_.29.0615a20: 滅邪見等上。起極憎背見滅斷瞋。諸有不愚
T1562_.29.0615a21: 眞滅相者。於能謗滅邪見等上。若生厭背非
T1562_.29.0615a22: 瞋隨眠。乃是無貪善根所攝。又如腹内積多
T1562_.29.0615a23: 病者。爲活命故雖食美食。病所雜故皆成衰
T1562_.29.0615a24: 損。腹無病者。凡有所食一切於身有益無損。
T1562_.29.0615a25: 如是若有於非滅中妄謂是滅生貪愛者。相
T1562_.29.0615a26: 續穢故。於邪見等所起憎嫌。皆説名爲縁見
T1562_.29.0615a27: 滅斷。邪見等法所起瞋恚。若有如理於眞滅
T1562_.29.0615a28: 中知是眞滅。無貪愛者相續淨故。於能謗滅
T1562_.29.0615a29: 邪見等中。所生厭背皆無過失。若於知有涅
T1562_.29.0615b01: 槃正見。所起瞋恚見何所斷。此不應責見所
T1562_.29.0615b02: 斷瞋。理必無容縁善法故。此縁正見。定修所
T1562_.29.0615b03: 斷。然已見諦者此不復行。縁謗滅見貪已永
T1562_.29.0615b04: 斷故。寧不信有縁無漏瞋。豈不此瞋世現知
T1562_.29.0615b05: 有。謂有外道言。涅槃中永滅諸根。是大衰損
T1562_.29.0615b06: 故。我於此定不欣求。此本非瞋乃是邪見。
T1562_.29.0615b07: 故本論説。於樂計苦。是見滅斷邪見所攝。理
T1562_.29.0615b08: 必應然。以一切苦至極樂處方得永滅。極樂
T1562_.29.0615b09: 處者。唯眞涅槃。此極樂言。顯勝義樂。彼不能
T1562_.29.0615b10: 了此樂相故。又不能知生死過故。耽著諸有
T1562_.29.0615b11: 不樂出離。故起邪見非撥涅槃。寧執此爲縁
T1562_.29.0615b12: 滅瞋恚。然上座説。許邪見疑及二無明縁無
T1562_.29.0615b13: 漏者。則應滅道倶成有漏。若謂滅道非惑所
T1562_.29.0615b14: 魅。要有漏事惑所魅者。是則若有於彼事中。
T1562_.29.0615b15: 有所求得可起煩惱。定無滅道成有漏失。由
T1562_.29.0615b16: 彼不成有漏相故。以佛説有漏唯是愛恚事。
T1562_.29.0615b17: 滅道既非愛恚事攝。故彼雖被邪見等縁。而
T1562_.29.0615b18: 決定無成有漏失。若爾不許貪瞋隨眠是共
T1562_.29.0615b19: 相惑。非一切境皆爲貪瞋所繋縛故。應有有
T1562_.29.0615b20: 漏事亦成無漏失。彼定不了對法義宗。以許
T1562_.29.0615b21: 未來自相煩惱。定能繋縛諸有漏事。非滅道
T1562_.29.0615b22: 諦與三時中貪瞋隨眠爲依爲境。故與彼事
T1562_.29.0615b23: 不可例同。豈不世間諸外道類。現於無漏亦
T1562_.29.0615b24: 有起瞋。謂現有於他正見等眞涅槃道。及涅
T1562_.29.0615b25: 槃中起極憎嫌。經中處處亦見廣説憎滅道
T1562_.29.0615b26: 者。又諸煩惱依總相説。皆入貪瞋二品攝故。
T1562_.29.0615b27: 如説三隨眠。復説七隨眠。有説三結。復説九
T1562_.29.0615b28: 結。非三隨眠不攝七隨眠。非三結不攝九
T1562_.29.0615b29: 結。又如經説大病有三。豈身見等非大病攝。
T1562_.29.0615c01: 若彼品攝亦名大病。貪瞋亦然。總攝無失。謂
T1562_.29.0615c02: 貪能總攝樂相應煩惱。瞋復能總攝苦相應
T1562_.29.0615c03: 煩惱。故許邪見疑二無明能縁滅道。則應滅
T1562_.29.0615c04: 道亦是瞋事成有漏失。如是所説理皆不然。
T1562_.29.0615c05: 且初所言諸外道類。現於無漏有起瞋者。彼
T1562_.29.0615c06: 由不了無漏相故。但闕樂欲非謂起瞋。謂彼
T1562_.29.0615c07: 深心樂著生死不樂出離。故起邪見。非謗滅
T1562_.29.0615c08: 道豈即名瞋。彼或撥無或謂有過。故於無漏
T1562_.29.0615c09: 唯不忍許。非不忍許即名爲瞋。如佛弟子於
T1562_.29.0615c10: 外道説。自性士夫時方我等。亦不忍許豈即
T1562_.29.0615c11: 是瞋。又彼所言依總相説。貪瞋總攝一切煩
T1562_.29.0615c12: 惱。以邪見等縁滅道故。滅道則應瞋事所攝。
T1562_.29.0615c13: 成有漏者理亦不然。違自意故。太過失故。不
T1562_.29.0615c14: 決定故。應異説故。謂彼上座處處自言。世尊
T1562_.29.0615c15: 不應作迷謬説。若佛於此但擧貪瞋。意欲總
T1562_.29.0615c16: 攝一切煩惱。豈不此言極爲迷謬。或若擧二
T1562_.29.0615c17: 便能攝餘。則後説餘便爲無用。故彼所説自
T1562_.29.0615c18: 意相違。如何彼言有太過失。謂先已釋貪慢
T1562_.29.0615c19: 二取。不縁滅道其理極成。准汝所言應有縁
T1562_.29.0615c20: 義。以有邪見與樂相應。滅道亦應成貪事故。
T1562_.29.0615c21: 或雖許二總攝諸惑。而非總能縁滅道者。則
T1562_.29.0615c22: 應唯許邪見等縁。不應許瞋離怨相故。又約
T1562_.29.0615c23: 餘義有太過失。謂應但説大病有二。以許貪
T1562_.29.0615c24: 瞋總攝諸惑。業因縁集應無有三。如是等門
T1562_.29.0615c25: 數皆應減。不決定者。謂彼所言唯説貪瞋
T1562_.29.0615c26: 能攝諸惑。如隨眠等少能攝多。此不定然有
T1562_.29.0615c27: 處説少唯如名攝不攝餘故。有説總名許攝
T1562_.29.0615c28: 別故。如縁起處説愛縁取。彼宗唯許愛爲取
T1562_.29.0615c29: 縁。非攝所餘樂相應惑。取名雖總唯許攝愛。
T1562_.29.0616a01: 又契經言。吾當爲汝説諸愛網。此中唯説貪
T1562_.29.0616a02: 求相故攝愛非餘。又見餘經總説煩惱而不
T1562_.29.0616a03: 攝見。如五濁中或擧別名而總攝惑。如契經
T1562_.29.0616a04: 説無明縁行。又於此中三隨眠等。亦容説彼
T1562_.29.0616a05: 非攝一切。應異説者。謂若世尊欲依總相説
T1562_.29.0616a06: 諸煩惱。不應於此説貪與瞋。但應説無明如
T1562_.29.0616a07: 無明縁行。此能總攝一切煩惱。與諸煩惱相
T1562_.29.0616a08: 隨行故。若説貪瞋唯能自攝彼前所説。是則
T1562_.29.0616a09: 若有於彼事中。有所求得可起煩惱者。此言
T1562_.29.0616a10: 有何義非我宗説。要於境中有所求得方起
T1562_.29.0616a11: 煩惱。但由於境不能了知。起背起求起中煩
T1562_.29.0616a12: 惱。若爾寧説惑所魅言。謂若境中惑得自在。
T1562_.29.0616a13: 能攝受境令順生増。非惑生時攝取於境。置
T1562_.29.0616a14: 於心首寶玩名魅。但是境中惑得自在。攝令
T1562_.29.0616a15: 順已得生増義。若非所魅惑於境中。雖縁彼
T1562_.29.0616a16: 生而不増長。如人擧目觀日月輪。能令眼根
T1562_.29.0616a17: 損減増長。是故貪等不縁無漏其理極成。滅
T1562_.29.0616a18: 道雖爲邪見等境。而非有漏
T1562_.29.0616a19: ＊説一切有部順正理論＊卷第四十八
T1562_.29.0616a20:
T1562_.29.0616a21:
T1562_.29.0616a22:
T1562_.29.0616a23:阿毘達磨順正理論卷第四十九
T1562_.29.0616a24: 尊者衆賢造
T1562_.29.0616a25: ＊三藏法師玄奘奉 詔譯
T1562_.29.0616a26: ＊辯隨眠品第五之五
T1562_.29.0616a27: 爲顯上義復應思擇九十八隨眠中。幾由所
T1562_.29.0616a28: 縁故隨増。幾由相應故隨増。頌曰
T1562_.29.0616a29: 未斷遍隨眠 於自地一切
T1562_.29.0616b01: 非遍於自部 所縁故隨増
T1562_.29.0616b02: 非無漏上縁 無攝有違故
T1562_.29.0616b03: 隨於相應法 相應故隨増
T1562_.29.0616b04: 論曰。遍行隨眠差別有二。謂於自界地他界
T1562_.29.0616b05: 地遍行。不遍隨眠差別亦二。謂有漏無漏縁。
T1562_.29.0616b06: 且遍行中自界地者。普於五部自界地法所
T1562_.29.0616b07: 縁隨増。不遍行中有漏縁者。唯於自部自
T1562_.29.0616b08: 界地法所縁隨増。不遍行中無漏縁者。及遍
T1562_.29.0616b09: 行中他界縁者。於所縁境無隨増義。所以者
T1562_.29.0616b10: 何。彼所縁境非所攝受及相違故。謂若有法
T1562_.29.0616b11: 爲此地中身見及愛攝爲己有。可有爲此身
T1562_.29.0616b12: 見愛。地中所有隨眠所縁隨増理。言隨増者。
T1562_.29.0616b13: 謂諸隨眠於此法中隨住増長。即是隨縛増
T1562_.29.0616b14: 惛滯義。如衣有潤塵隨住中。如有潤田種
T1562_.29.0616b15: 子増長。非諸無漏及上地法。爲諸下身見
T1562_.29.0616b16: 愛攝爲己有故。縁彼下惑非所縁隨増。以不
T1562_.29.0616b17: 隨縛増＊惛滯故。若下地生求上地等。是善法
T1562_.29.0616b18: 欲非謂染汚。爲求離染此欲生故。聖道涅槃
T1562_.29.0616b19: 及上地法。與能縁彼下惑相違。故彼二亦無
T1562_.29.0616b20: 所縁隨増理。如於炎石足不隨住。如火焔中
T1562_.29.0616b21: 鵝不増長。此隨眠起親由所依。然正起時兼
T1562_.29.0616b22: 託彼境。如是已辯所縁隨増。隨何隨眠於
T1562_.29.0616b23: 相應法。由相應故於彼隨増。所説隨増謂至
T1562_.29.0616b24: 未斷故。初頌首摽未斷言。由此應知諸縁無
T1562_.29.0616b25: 漏。他界他煩惱唯相應隨増。諸縁有漏自界
T1562_.29.0616b26: 地遍具有所縁相應隨増。如何隨眠於相應
T1562_.29.0616b27: 法。及所縁境有隨増義。先軌
師作如是
T1562_.29.0616b28: 説。如城邑側有雜穢聚。糞水土等所共合成。
T1562_.29.0616b29: 於此聚中由糞過失。令水土等亦成不淨。由
T1562_.29.0616c01: 水等力令糞轉増。更互相依皆甚可惡。如是
T1562_.29.0616c02: 煩惱相應聚中。由煩惱力染心心所。煩惱由
T1562_.29.0616c03: 彼勢力轉増。更互相依皆成穢汚。此聚相續
T1562_.29.0616c04: 穢汚漸増。亦令隨行生等成染。如猪犬等居
T1562_.29.0616c05: 雜穢聚。生極耽樂眠戲其中。糞穢所塗轉増
T1562_.29.0616c06: 不淨。復由猪等穢聚漸増。如是所縁自地有
T1562_.29.0616c07: 漏。由煩惱力有漏義成。彼復有能順煩惱力。
T1562_.29.0616c08: 令其三品相次漸増。如滑淨人誤墮穢聚。雖
T1562_.29.0616c09: 觸糞穢而非所増。人亦無能増彼穢聚。如是
T1562_.29.0616c10: 無漏異界地法。雖有亦被煩惱所縁。而彼相
T1562_.29.0616c11: 望互無増義。此縁無漏異地隨眠。但由相應
T1562_.29.0616c12: 有隨増理。有餘於此復作是説。如酒雜毒
T1562_.29.0616c13: 酷烈轉増。毒勢亦増功能等故。如是有漏與
T1562_.29.0616c14: 諸煩惱。相助倶増功能等故。如以良藥。置諸
T1562_.29.0616c15: 毒中。令毒功能有損無益。如是無漏雖被惑
T1562_.29.0616c16: 縁。令惑功能有損無益。故縁無漏有邪見生。
T1562_.29.0616c17: 而彼無能斷善根力。亦有至教顯諸隨眠。有
T1562_.29.0616c18: 無漏縁無隨増理。如契經説苾芻當知。疑食
T1562_.29.0616c19: 者何。所謂三世於過去世有惑有疑。現在未
T1562_.29.0616c20: 來説亦如是。無爲雖是煩惱所縁非所隨増
T1562_.29.0616c21: 故此不説。既不説此無漏有爲。准此亦應非
T1562_.29.0616c22: 疑所食。如經總説諸行無常。理實於中唯説
T1562_.29.0616c23: 有漏法以於後説彼寂爲樂。故本論亦言無
T1562_.29.0616c24: 漏縁煩惱隨増。唯有相應非所縁。去來隨眠
T1562_.29.0616c25: 有隨増。不應言定有能發得故。若異此者諸
T1562_.29.0616c26: 異生類。無染心位應離隨眠。然世尊言幼稚
T1562_.29.0616c27: 童子嬰孩眠病。雖無染欲而有欲貪隨眠隨
T1562_.29.0616c28: 増。故説隨増乃至未斷。若彼已斷則無所縁
T1562_.29.0616c29: 相應隨増隨眠。寧有彼猶不失隨眠相故。謂
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: 通准知故。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: 多
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:
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 貪息心便淨
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。謂願當爲藹羅筏拏大
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:
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
T1562_.29.0611a01: 除得餘隨行 亦是遍行攝
T1562_.29.0611a02: 論曰。唯見苦集所斷隨眠。力能遍行。然非一
T1562_.29.0611a03: 切。謂唯諸見疑彼相應不共無明非餘貪等。
T1562_.29.0611a04: 見有七見。疑有二疑。相應無明即攝屬彼。不
T1562_.29.0611a05: 共有二。故成十一。如是十一。於諸界地中各
T1562_.29.0611a06: 能遍行。自界地五部。謂自界地五部法中。
T1562_.29.0611a07: 遍縁隨眠爲因生染。是故唯此立遍行名。且
T1562_.29.0611a08: 約界説言三十三是遍然有師説。三十三中
T1562_.29.0611a09: 二十七是遍。餘六應分別。彼師於此唐設劬
T1562_.29.0611a10: 勞。以相應無明如所相應惑。遍非遍理不説
T1562_.29.0611a11: 成故。由是此中標別數者取自力起。不共無
T1562_.29.0611a12: 明非此無明。見苦集所斷有非是遍。是故但
T1562_.29.0611a13: 言三十三是遍。此説爲善。依何義立此不共
T1562_.29.0611a14: 名。如是説者。相雜名共。以非共故立不共名
T1562_.29.0611a15: 即是彼此各別爲義。如契經説。不共佛僧。此
T1562_.29.0611a16: 顯佛僧二寶各別。以不共行故名不共無明。
T1562_.29.0611a17: 非餘隨眠相雜行故。或普名共。即是遍義。由
T1562_.29.0611a18: 非共故立不共名。此不共名顯非共有。即是
T1562_.29.0611a19: 不遍諸煩惱義。與諸隨眠不相應故。有餘師
T1562_.29.0611a20: 説。與餘煩惱不相關渉。名爲不共。即是惛重
T1562_.29.0611a21: 無動搖義。相應無明與餘煩惱共相應故。相
T1562_.29.0611a22: 有警動。不共無明由自力起。於諸事業皆不
T1562_.29.0611a23: 欲爲惛重無動搖。如珊若娑病。是故名曰不
T1562_.29.0611a24: 共無明。何故唯於見苦集斷諸隨眠内有遍
T1562_.29.0611a25: 行耶。唯此普縁諸有漏法。意樂無別勢力堅
T1562_.29.0611a26: 牢。故能爲因遍生五部見滅見道所斷隨眠。
T1562_.29.0611a27: 唯有能縁有漏一分。所縁有別勢不堅牢。不
T1562_.29.0611a28: 能爲因遍生五部。故唯前二部有遍行隨眠。
T1562_.29.0611a29: 何縁得知修斷染法。以見所斷遍行爲因。如
T1562_.29.0611b01: 何不知世間現見有我見者。由我見力外境
T1562_.29.0611b02: 貪増。我見若無。便於外境貪微薄故。又由至
T1562_.29.0611b03: 教。如説。云何見斷爲因法。謂諸染汚法。又
T1562_.29.0611b04: 説。云何無記爲因法。謂不善法無記有爲法。
T1562_.29.0611b05: 由此等證知彼爲因。若遍行因生修斷染。已
T1562_.29.0611b06: 斷未斷有何差別。彼已斷時修所斷染。亦得
T1562_.29.0611b07: 現起如未斷故。又若一切修所斷染。皆用見
T1562_.29.0611b08: 斷爲遍行因。因已斷時修所斷染既得現起。
T1562_.29.0611b09: 何故聖者慢類等法必不現行。且初難言。已
T1562_.29.0611b10: 斷未斷何差別者。甚有差別。謂未斷位。於自
T1562_.29.0611b11: 身中能爲遍因取果與果。後已斷位。雖能爲
T1562_.29.0611b12: 因不能取果。唯除先時已取果者。今有與義。
T1562_.29.0611b13: 又已斷位。雖能爲因不障聖道。於自相續不
T1562_.29.0611b14: 復能引自得令生。與此相違是未斷位。何故
T1562_.29.0611b15: 聖者慢類等法。必不行者前已説因。修斷既
T1562_.29.0611b16: 同寧有起不起。此難非理。因有近遠故。謂修
T1562_.29.0611b17: 斷染有以見疑爲隣近因連續而起見疑。若
T1562_.29.0611b18: 斷彼必不行。與彼相違容有起義。又非擇滅
T1562_.29.0611b19: 得未得殊。故有現行不現行者。由此所説二
T1562_.29.0611b20: 過倶無。此遍行名爲目何義。但於一切有漏
T1562_.29.0611b21: 法中。能周遍縁是遍行義。謂上所説三十三
T1562_.29.0611b22: 隨眠。自界地中各能縁五部。雖有於受偏起
T1562_.29.0611b23: 我執。而此非唯縁自身受。以兼縁此種類法
T1562_.29.0611b24: 故。若起邪見。謂所修行妙行惡行皆空無果。
T1562_.29.0611b25: 此亦非唯縁自身業。總撥一切業生果能。由
T1562_.29.0611b26: 此准知餘遍縁義。貪等煩惱唯託見聞。所思
T1562_.29.0611b27: 量事方得現起。以於妻等起貪等時縁顯非
T1562_.29.0611b28: 形縁形非顯。故知貪等皆非遍縁。且據隨眠
T1562_.29.0611b29: 能遍縁義釋遍行義。故作是説。若據隨眠同
T1562_.29.0611c01: 聚諸法所有遍義。釋遍行名。則諸隨眠具三
T1562_.29.0611c02: 遍義。謂於五部遍縁隨眠。及能爲因遍生染
T1562_.29.0611c03: 法。彼相應法具二遍義。謂於三義唯闕隨
T1562_.29.0611c04: 眠。彼倶有法具一遍義。謂但爲因遍生染法。
T1562_.29.0611c05: 故前所釋無缺減過。雖爾無一能遍隨眠。於
T1562_.29.0611c06: 自體等不隨眠故。則應無有遍行隨眠。此難
T1562_.29.0611c07: 不然。以於五部無礙轉故。立遍行名。非頓隨
T1562_.29.0611c08: 眠諸有漏故。又於自體倶有法中。由於去來
T1562_.29.0611c09: 彼種類法。有隨眠故遍義亦成。何因無明修
T1562_.29.0611c10: 所斷者。唯名自相惑非見所斷耶。由此無明
T1562_.29.0611c11: 所縁少故。見所斷法非所縁故。又此但隨貪
T1562_.29.0611c12: 等轉故。貪等唯是自相惑故。見斷無明有
T1562_.29.0611c13: 是不共。彼唯行在異生身中。聞思位中修觀
T1562_.29.0611c14: 行者。以苦等行觀諸行時。由彼無明損瞖
T1562_.29.0611c15: 慧眼。令起多品諸顛倒見。故應擧喩顯彼過
T1562_.29.0611c16: 失。如日初沒。有一丈夫。遙見怨家便作是念。
T1562_.29.0611c17: 彼有怨家我不應往。正思念已。至黄昏時。
T1562_.29.0611c18: 夜前行闇損瞖其目。不能記憶怨相状故。便
T1562_.29.0611c19: 於怨所起是杌覺或謂非怨或謂親友。如是
T1562_.29.0611c20: 應了不共無明。修斷無明則不如是。但由因
T1562_.29.0611c21: 力或境逼故。以貪瞋等爲上首生。能遮障愛
T1562_.29.0611c22: 味過患出離覺。於所逼境唯不能知。非於諸
T1562_.29.0611c23: 境中皆無欲行轉。如珊若娑病惛重無動搖
T1562_.29.0611c24: 故。此無明唯自相惑若遍行惑能縁五部薩
T1562_.29.0611c25: 迦耶見。縁見滅道所斷法生爲見何斷。若見
T1562_.29.0611c26: 苦斷貪等亦應縁五部故唯見苦斷又如見取
T1562_.29.0611c27: 縁見滅道所斷。能縁無漏境者。以彼親迷迷
T1562_.29.0611c28: 滅道故。亦是見滅見道所斷。如是身見亦是
T1562_.29.0611c29: 親迷迷滅道故應見彼斷。或應辯此差別因
T1562_.29.0612a01: 縁。又如見滅見道斷見取。要由遍知境所縁
T1562_.29.0612a02: 故斷。如是身見例亦。應然。復如身見遍知
T1562_.29.0612a03: 所縁斷。如是見取例亦應然。如是二途宗皆
T1562_.29.0612a04: 不許。是故所立於理不然。理必應然。義有別
T1562_.29.0612a05: 故。且初所例貪等亦應縁五部故唯見苦斷。
T1562_.29.0612a06: 或且擧此反例身見。理亦應通五部攝者。此
T1562_.29.0612a07: 例非理。貪等亦應一念頓縁五部法故。謂有
T1562_.29.0612a08: 身見一刹那中頓縁五部。受乃至識爲我我
T1562_.29.0612a09: 所。理不應言一念身見體分五部。貪等皆是
T1562_.29.0612a10: 自相惑故。尚無一念頓縁二部。況能縁五。故
T1562_.29.0612a11: 例不成。後所例言。如見滅道所斷。見取身見
T1562_.29.0612a12: 亦然。倶是親迷迷滅道故。應亦見滅見道斷
T1562_.29.0612a13: 者。亦不應理薩迦耶見不能稱譽。謗彼見故。
T1562_.29.0612a14: 又所縁境無分限故。非有身見要先稱譽謗
T1562_.29.0612a15: 滅道見。方計爲我。亦非於境作分限縁。見取
T1562_.29.0612a16: 必由稱譽能謗滅道邪見。方計第一於所縁
T1562_.29.0612a17: 境作分限縁。義既有殊不可爲例。然有身。見
T1562_.29.0612a18: 見苦諦時。遍知所縁即全永斷。非見取者此
T1562_.29.0612a19: 有別因所縁行解等不等故。謂如三界見苦
T1562_.29.0612a20: 所斷諸蘊無我。乃至修斷諸蘊無我其相亦
T1562_.29.0612a21: 然。故見苦時無我見起。縁所見苦我見皆除。
T1562_.29.0612a22: 計勝不然。有於少法觀餘少法計爲勝故。由
T1562_.29.0612a23: 此身見隨行見取。雖縁見滅道所斷法生麁。
T1562_.29.0612a24: 故如身見唯見苦斷。如縁修道所斷法生。謗
T1562_.29.0612a25: 滅道見隨行見取。雖亦縁彼所斷法生。而彼
T1562_.29.0612a26: 望前極微細故。樂淨行解所不攝故。親執不
T1562_.29.0612a27: 欲滅道無明。所引邪見爲最勝故。雖見苦位
T1562_.29.0612a28: 遍知所縁。而要所縁永斷方斷。是故見取非
T1562_.29.0612a29: 如身見唯見苦時即全永斷。故所説斷差別
T1562_.29.0612b01: 理成。或縁見滅見道所斷見取各三。謂見苦
T1562_.29.0612b02: 集及見滅道隨一斷故。若於見滅見道所斷。
T1562_.29.0612b03: 執果分勝是見苦斷。執因分勝是見集斷。若
T1562_.29.0612b04: 唯執彼爲眞實覺。不偏執彼因分果分。隨
T1562_.29.0612b05: 縁何生與彼倶斷。故見取斷非如身見。雖爾
T1562_.29.0612b06: 應説見苦見集所斷見取差別。云何非由所
T1562_.29.0612b07: 縁行相有別。倶縁一切有漏爲境。並執第一
T1562_.29.0612b08: 行相轉故。有作是言。若縁見苦見集所斷。見
T1562_.29.0612b09: 爲最勝如其次第。見苦集斷彼越所宗許遍
T1562_.29.0612b10: 行故。若必爾者應許見苦所斷。見取有見集
T1562_.29.0612b11: 斷。見集所斷有見苦斷。然不許爾故不可
T1562_.29.0612b12: 依。今詳此二有差別者。若由常樂我淨等見
T1562_.29.0612b13: 力近引生。於諸行中執爲最勝是見苦斷。若
T1562_.29.0612b14: 由撥無後有因見力近引生。於諸行中執爲
T1562_.29.0612b15: 最勝是見集斷。有餘師言。所有見取若異熟
T1562_.29.0612b16: 果爲門而入。於諸行中執爲最勝是見苦斷。
T1562_.29.0612b17: 若業煩惱爲門而入。於諸行中執爲最勝是
T1562_.29.0612b18: 見集斷若有身見戒取見取。頓縁五部名爲
T1562_.29.0612b19: 遍行。是則遍行非唯爾所。以於是處有我見
T1562_.29.0612b20: 行。是處必應起我愛慢。若於是處淨勝見行。
T1562_.29.0612b21: 是處必應希求高擧。是則愛慢應亦遍行。此
T1562_.29.0612b22: 難不然。雖見力起而此二種分限縁故。謂雖
T1562_.29.0612b23: 是處我見等行。是處必應起我愛慢而不可
T1562_.29.0612b24: 説愛慢頓縁。先已説爲自相惑故。是故遍行
T1562_.29.0612b25: 唯此十一。餘非准此不説自成。前説十一於
T1562_.29.0612b26: 諸界地中。各能遍行自界地五部爲有他界
T1562_.29.0612b27: 他地遍行。簡彼故言自界自地。亦有他界他
T1562_.29.0612b28: 地遍行。謂十一中除身邊見。所餘九種亦能
T1562_.29.0612b29: 上縁。上言正明上界上地。兼顯無有縁下隨
T1562_.29.0612c01: 眠。縁下則應遍知界壞。上境勝故。縁無此
T1562_.29.0612c02: 失。且欲見苦所斷邪見。謗色無色苦果爲無。
T1562_.29.0612c03: 見取於中執爲最勝。戒取於彼非因計因疑
T1562_.29.0612c04: 懷猶豫。無明不了見集所斷。如應當説色縁
T1562_.29.0612c05: 無色。倒此應知准界應思約地分別。然諸界
T1562_.29.0612c06: 地決定異者。欲界乃至第四靜慮。有縁上界
T1562_.29.0612c07: 上地遍行。三無色中闕縁上界。有頂一地二
T1562_.29.0612c08: 種倶無。雖有隨眠通縁自上。然理無有自上
T1562_.29.0612c09: 頓縁。以自地中諸境界事。是所縁境亦所隨
T1562_.29.0612c10: 眠。若上地中諸境界事。是所縁境非所隨眠。
T1562_.29.0612c11: 不可一念煩惱縁境。有隨眠處有不隨眠。勿
T1562_.29.0612c12: 於相應亦有爾故。於上界地必頓縁耶。非必
T1562_.29.0612c13: 頓縁或別或總。故本論説。有諸隨眠是欲界
T1562_.29.0612c14: 繋縁色界繋。有諸隨眠是欲界繋縁無色界
T1562_.29.0612c15: 繋。有諸隨眠是欲界繋縁色無色界繋。有諸
T1562_.29.0612c16: 隨眠是色界繋縁無色界繋。約地分別准界
T1562_.29.0612c17: 應知。身邊見何縁不縁上界地。縁他界地
T1562_.29.0612c18: 執我我所。及計斷常理不成故。謂非於此界
T1562_.29.0612c19: 此地中。生他界地蘊中有計爲我。執有二我
T1562_.29.0612c20: 理不成故。執我不成故執我所不成。所執必
T1562_.29.0612c21: 依我執起故。邊見隨從有身見生。故亦無容
T1562_.29.0612c22: 縁他界地。由此唯九縁上理成。有餘師言。身
T1562_.29.0612c23: 邊二見愛力起故取有執受爲己有故。以現
T1562_.29.0612c24: 見法爲境界故必不上縁。生欲界中若縁大
T1562_.29.0612c25: 梵。起有情常見爲何見攝耶。理實應言。此二
T1562_.29.0612c26: 非見。是身邊＊見所引邪智現見蘊中執我常
T1562_.29.0612c27: 已。於不現見比謂如斯故。有先觀有執受
T1562_.29.0612c28: 蘊爲無我已。後亦於彼非執受蘊無我智生。
T1562_.29.0612c29: 知一一身皆無有我。若爾身見應非遍行。唯
T1562_.29.0613a01: 於執受蘊方計爲我故。非他相續自所執受。
T1562_.29.0613a02: 不爾亦取種類法故。謂於受中計爲我者。不
T1562_.29.0613a03: 言我受是我非餘。但作是思。此受是我。非大
T1562_.29.0613a04: 梵受有同此失。無惑頓縁自上地故。身見
T1562_.29.0613a05: 唯自界自地遍行故。經主於此作是責言。何
T1562_.29.0613a06: 縁所餘縁彼是見。此亦縁彼而非見耶。以欲
T1562_.29.0613a07: 界生不作是執我是大梵。亦不執言梵是我
T1562_.29.0613a08: 所。故非身見。身見無故邊見亦無。邊見必隨
T1562_.29.0613a09: 身見起故。非有餘見作此行相。故是身見所
T1562_.29.0613a10: 引邪智。諸作是説。生欲界中縁梵計常。此非
T1562_.29.0613a11: 邊見於劣計勝是見取攝。彼説非理。違本論
T1562_.29.0613a12: 故。如本論説。無常見常是邊見中常邊見攝。
T1562_.29.0613a13: 上座應計此我常見。如樂淨見邪見所攝。以
T1562_.29.0613a14: 上座執於四倒中樂淨二倒邪見爲體。彼自
T1562_.29.0613a15: 釋言。若於生死計樂計淨。彼定撥無眞阿羅
T1562_.29.0613a16: 漢正至正行。是故於苦不淨境中計樂計淨。
T1562_.29.0613a17: 是邪見攝。今詳彼説理亦應許。若於生死計
T1562_.29.0613a18: 我計常。彼定撥無眞阿羅漢。無差別因故應
T1562_.29.0613a19: 亦邪見攝。然彼所説理定不然。於事増減是
T1562_.29.0613a20: 別見故。謂諸邪見實有事中。定撥爲無。寧執
T1562_.29.0613a21: 樂淨。樂淨二見實無事中定執爲有。寧是邪
T1562_.29.0613a22: 見。是故上座諸法相中背理凶言不應收採。
T1562_.29.0613a23: 傍論已了。應申正論。爲遍行體唯是隨眠。不
T1562_.29.0613a24: 爾。云何。并隨行法謂上所説遍行隨眠。并彼
T1562_.29.0613a25: 隨行受等生等。皆遍行攝。同一果故。然隨行
T1562_.29.0613a26: 中唯除諸得。得與所得非一果故。由是遍行
T1562_.29.0613a27: 因與隨眠相對具成四句差別。九十八隨眠
T1562_.29.0613a28: 中。幾縁有漏。幾縁無漏。頌曰
T1562_.29.0613a29: 見滅道所斷 邪見疑相應
T1562_.29.0613b01: 及不共無明 六能縁無漏
T1562_.29.0613b02: 於中縁滅者 唯縁自地滅
T1562_.29.0613b03: 縁道六九地 由別治相因
T1562_.29.0613b04: 貪瞋慢二取 並非無漏縁
T1562_.29.0613b05: 應離境非怨 靜淨勝性故
T1562_.29.0613b06: 論曰。唯見滅道所斷邪見疑。彼相應不共無
T1562_.29.0613b07: 明各三成六。能縁無漏。謂見滅道斷。二邪
T1562_.29.0613b08: 見二疑相應無明。即攝屬彼不共有二故合
T1562_.29.0613b09: 成六。如是六種諸界地中。能縁滅道名縁無
T1562_.29.0613b10: 漏。餘縁有漏不説自成。有説。無明無所縁故
T1562_.29.0613b11: 非縁無漏。何縁知此定無所縁。無智性故。非
T1562_.29.0613b12: 無智性可説縁境。譬如世間非智外闇。謂如
T1562_.29.0613b13: 外闇有損見能。不可説言彼能取境。無智亦
T1562_.29.0613b14: 爾。障解境智。不可説言與智倶轉。是故知此
T1562_.29.0613b15: 定無所縁。定有所縁心相應故。且已成立無
T1562_.29.0613b16: 明實有。若無明體非心相應。譬如外闇障心
T1562_.29.0613b17: 心所。令於境中不能取者。則心心所應永不
T1562_.29.0613b18: 生。應相續中恒現有故。如無心定無想異
T1562_.29.0613b19: 熟。不應説彼名迷所縁。非外黒闇障心心所。
T1562_.29.0613b20: 令於諸境皆不得生。色處所攝眼識境故。但
T1562_.29.0613b21: 於餘境有損見能。無明亦然。但於苦等四聖
T1562_.29.0613b22: 諦理障眞見生。非於境中障我等見。既不能
T1562_.29.0613b23: 障一切見生。故知無明有所縁境。又如眠體
T1562_.29.0613b24: 應有所縁。如眠但能損覆智用。非不與智於
T1562_.29.0613b25: 境倶轉。以眠亦有取境用故。然於所縁令心
T1562_.29.0613b26: 昧鈍。無明亦爾。非無所縁。何故無縁見滅
T1562_.29.0613b27: 道斷。見滅道斷不共無明。見苦集時彼皆斷
T1562_.29.0613b28: 故。謂如見取於諸有漏法。由因果門樂淨行
T1562_.29.0613b29: 等轉。如是見取雖亦能縁見滅道斷。而眞實
T1562_.29.0613c01: 見苦集諦時一切永斷。迷因果理對治生故。
T1562_.29.0613c02: 如是能障八行覺生。不共無明苦集現觀對
T1562_.29.0613c03: 治生故一切皆斷。除此更無縁見所斷諸法
T1562_.29.0613c04: 爲境。不共無明豈不此應如彼見取。非全
T1562_.29.0613c05: 如彼行相別故。謂於有漏見取生時。行相
T1562_.29.0613c06: 衆多迷謬而轉。修觀行者見苦集時於見滅
T1562_.29.0613c07: 道所斷諸法見爲苦等。雖已能違計樂淨等
T1562_.29.0613c08: 迷因果行。而於見滅見道所斷。見爲功徳
T1562_.29.0613c09: 餘最勝行。所有見取猶未能違。是故雖於苦
T1562_.29.0613c10: 集二諦已得現觀。猶有見滅見道所斷見取
T1562_.29.0613c11: 未除。不共無明無別行相。唯有惛重不欲行
T1562_.29.0613c12: 轉。於四聖諦各別親迷。除此更無餘別行相。
T1562_.29.0613c13: 縁見所斷非迷苦集。何須固訪不共無明。有
T1562_.29.0613c14: 別行相縁見滅道斷。令見滅道斷同見取耶。
T1562_.29.0613c15: 何縁此中縁見所斷。所起一切不共無明。見
T1562_.29.0613c16: 苦集時悉皆永斷。非縁修斷不共無明。見苦
T1562_.29.0613c17: 集時一切永斷。不應於此重責其縁。許不共
T1562_.29.0613c18: 無明有修所斷者。彼必應許不共無明。有唯
T1562_.29.0613c19: 能縁修所斷法。非迷苦集二聖諦理。説此無
T1562_.29.0613c20: 明縁見斷法。及無漏法理不成故。又必應許
T1562_.29.0613c21: 聖思法時離染恚高有染障故。謂彼修習正
T1562_.29.0613c22: 法觀時。應有惛迷不欲行轉。如眠惛昧障蔽
T1562_.29.0613c23: 其心。不共無明是修所斷。故知聖者集智已
T1562_.29.0613c24: 生。猶有唯縁修所斷法障思正法。不共無明
T1562_.29.0613c25: 見苦集時此何不斷。此無明是智所害故。諸
T1562_.29.0613c26: 忍非彼對治道故。不迷苦集二諦理故。不縁
T1562_.29.0613c27: 親迷諦理法故。謗滅邪見爲見滅耶。不見滅
T1562_.29.0613c28: 耶。若見滅者。如何見滅謗言無滅。若不見
T1562_.29.0613c29: 滅者。如何無漏縁。又如何言此物非有應言
T1562_.29.0614a01: 見滅。但尋教見即謗如是所説滅無。豈不此
T1562_.29.0614a02: 見親能縁滅。如何即撥此滅爲無。如有目者
T1562_.29.0614a03: 於多杌處。遙見人立撥爲非人。雖親縁人而
T1562_.29.0614a04: 非不謗。故有見滅而撥爲無。然非所有謗
T1562_.29.0614a05: 滅道慧。皆是見滅見道所斷謂若有慧非審
T1562_.29.0614a06: 察生。聞説滅道便生誹謗。唯縁名故非見彼
T1562_.29.0614a07: 斷。若慧於境因審尋伺推度而生。決定撥無。
T1562_.29.0614a08: 所説滅道方見彼斷。如爲離繋説如是言。若
T1562_.29.0614a09: 能知風爲水所鎭。即知尋伺所引諸見生起
T1562_.29.0614a10: 可息。乃至廣説。此無漏縁於一一地。各縁幾
T1562_.29.0614a11: 地滅道爲境。諸縁滅者縁自地滅。謂欲界繋
T1562_.29.0614a12: 縁滅隨眠。唯縁欲界諸行擇滅。乃至有頂縁
T1562_.29.0614a13: 滅隨眠。唯縁有頂諸行擇滅。諸縁道者縁六
T1562_.29.0614a14: 九地。謂欲界繋縁道隨眠。唯縁六地法智品
T1562_.29.0614a15: 道。若治欲界若能治餘。諸法智品皆能縁故。
T1562_.29.0614a16: 色無色界八地所有縁道隨眠。一一唯能通
T1562_.29.0614a17: 縁九地類智品道。若治自地若能治餘。諸類
T1562_.29.0614a18: 智品皆能縁故。何縁謗苦謗集邪見。欲界繋
T1562_.29.0614a19: 者能縁九地。初靜慮者能縁八地。乃至有頂
T1562_.29.0614a20: 唯縁彼地。謗滅邪見於九地中。一一唯能縁
T1562_.29.0614a21: 自地滅此有所以。所以者何。謂若有法此
T1562_.29.0614a22: 地愛所潤。此地身見執爲我我所。彼諸法滅
T1562_.29.0614a23: 還爲此地見滅所斷。邪見所縁此所以非未
T1562_.29.0614a24: 遣疑。故謂何理故邪見縁滅。非如縁苦集通
T1562_.29.0614a25: 縁自他地。或諸邪見縁苦集者。何不如縁滅
T1562_.29.0614a26: 但縁於自地。故上所以未遣此疑。非未遣疑
T1562_.29.0614a27: 但不了意。然上意顯若諸行中。此地我愛我
T1562_.29.0614a28: 見轉者。彼由耽著此地行故。若聞説有此地
T1562_.29.0614a29: 行滅。便起此地邪見撥無。非上行中有下耽
T1562_.29.0614b01: 著。寧下邪見撥彼滅無。雖界地相望因果隔
T1562_.29.0614b02: 絶。而九地苦集展轉相牽。又生依立因更互
T1562_.29.0614b03: 爲因故。一地邪見容有縁多滅。無相牽及相
T1562_.29.0614b04: 因理故。謗滅邪見唯縁自地滅。若爾善智縁
T1562_.29.0614b05: 滅諦時。應分齊縁如謗滅見。不應一念智頓
T1562_.29.0614b06: 縁多地滅。此二所縁理無別故。且有善智縁
T1562_.29.0614b07: 一地滅。然有頓縁多地滅者。由於前理與邪
T1562_.29.0614b08: 見異。謂前已説若諸行中。有耽著者聞此行
T1562_.29.0614b09: 滅。便起此地邪見撥無。非上行中有下耽著。
T1562_.29.0614b10: 寧下邪見撥彼滅無。善智不由耽著引起。縁
T1562_.29.0614b11: 多地滅於理何違。然善智生觀諸行過。審觀
T1562_.29.0614b12: 過已希求彼滅。故一地智縁多地境。且如
T1562_.29.0614b13: 煖等以總行相。觀諸行過欣求彼滅。不應執
T1562_.29.0614b14: 彼同於邪見。於所縁境有分限縁。迷悟理殊。
T1562_.29.0614b15: 不應爲例。謂修觀者觀自地中過失所惱。欣
T1562_.29.0614b16: 自地滅。由此亦能觀於他地。諸行出離過失
T1562_.29.0614b17: 功徳故。善智起悟境理通容有頓縁多地行
T1562_.29.0614b18: 滅。諸邪見起於境迷謬。固執所隔不能總縁。
T1562_.29.0614b19: 何縁邪見縁苦集滅。有通唯別縁道不然。由
T1562_.29.0614b20: 治有殊互相因故。謂所縁道雖諸地別。而展
T1562_.29.0614b21: 轉相屬互爲因果故。因此邪見六九總縁。滅
T1562_.29.0614b22: 不相因唯縁自地。豈不法類二智品道。亦互
T1562_.29.0614b23: 相因下上邪見。應倶能縁法類品道。如縁苦
T1562_.29.0614b24: 集諸地無遮。此責不然。非對治故。若爾六
T1562_.29.0614b25: 地法智品道。應非欲界邪見總縁。上五地中
T1562_.29.0614b26: 法智品道。於欲界法非對治故。未至地亦非
T1562_.29.0614b27: 全屬上地者非欲治故治欲者亦非全邪見。
T1562_.29.0614b28: 唯是忍所治故。色無色界謗道邪見。應亦
T1562_.29.0614b29: 能縁法智品道。有法智品道治色無色故。若
T1562_.29.0614c01: 謂法智非全治彼。苦集法智品非彼對治故。
T1562_.29.0614c02: 亦非全能治色無色。不能治彼見所斷故。初
T1562_.29.0614c03: 品法智不能治彼初品煩惱。非此所治故法
T1562_.29.0614c04: 智品非彼所縁。是則應許色無色邪見。不能
T1562_.29.0614c05: 總縁九地類智品。非類智品總能對治上二界
T1562_.29.0614c06: 中諸煩惱故。謂非第二靜慮地等類智品道。
T1562_.29.0614c07: 亦能爲初靜慮地等煩惱對治。初靜慮等亦
T1562_.29.0614c08: 非全。兩節推徴如前説。又縁道諦三界隨眠。
T1562_.29.0614c09: 非苦集滅忍所對治。故謗道見理應無能下
T1562_.29.0614c10: 上總縁。六九地道如是過網理實皆無。法類
T1562_.29.0614c11: 相望種類別故。法類智品治類同故。互相因
T1562_.29.0614c12: 故。互相縁故。謂法智品道同是欲界中。縁
T1562_.29.0614c13: 道諦惑對治種類。此同斷道由互相因互
T1562_.29.0614c14: 相縁故。設非對治亦欲縁道煩惱所縁。類智
T1562_.29.0614c15: 品道與法智品。雖互相因。由對治門種類別
T1562_.29.0614c16: 故。不相縁故。非欲縁道煩惱所縁。准此已
T1562_.29.0614c17: 遮色無色界縁道煩惱。亦應能縁治色無色
T1562_.29.0614c18: 法智品過。謂於此中雖有少分法智品道。能
T1562_.29.0614c19: 治上界少分煩惱亦互相因。而由治門種類
T1562_.29.0614c20: 別故。與類智品不相縁故。非上縁道煩惱所
T1562_.29.0614c21: 縁。於九地中類智品道。由一種類展轉相因。
T1562_.29.0614c22: 更互相縁治類同故。雖非對治而可總爲上
T1562_.29.0614c23: 八地中縁道惑境。是故如頌所説理成。何故
T1562_.29.0614c24: 貪瞋慢及二取見。無漏斷不縁無漏。以諸
T1562_.29.0614c25: 欣求眞解脱者。於貪煩惱定應捨離。若縁無
T1562_.29.0614c26: 漏如善法欲。希求涅槃及聖道故。求解脱者
T1562_.29.0614c27: 不應離貪。又滅道諦應是所斷。佛説離貪境
T1562_.29.0614c28: 名斷故。如契經説。汝於色中。若能斷貪色亦
T1562_.29.0614c29: 名斷。又於貪境見過失故方得離貪。若許有
T1562_.29.0615a01: 貪縁無漏者。應於滅道見過失時。貪方得離。
T1562_.29.0615a02: 此見非淨。豈能盡惑。又於貪境見功徳故貪
T1562_.29.0615a03: 方得生。若許有貪縁無漏者。滅靜等行觀無
T1562_.29.0615a04: 漏時貪應増長。如何因此能盡諸惑。既倶不
T1562_.29.0615a05: 盡惑。生死應無窮。是故知貪不縁無漏。縁
T1562_.29.0615a06: 怨害事方得生瞋。無漏事中離怨害相。故縁
T1562_.29.0615a07: 無漏瞋必不生。又瞋隨眠其相麁惡。諸無漏
T1562_.29.0615a08: 法最極微妙。故瞋於彼無容得行。諸慢隨眠
T1562_.29.0615a09: 高擧相故性不寂靜。諸無漏法極寂靜故不
T1562_.29.0615a10: 生高擧。又生慢者作是念言。我得此法。非無
T1562_.29.0615a11: 漏法力能爲縁起如是慢。以無漏法能治慢
T1562_.29.0615a12: 故。二取若能縁無漏者。是則應與正見相同。
T1562_.29.0615a13: 無漏是眞淨勝性故。二取既無倒。應非見所
T1562_.29.0615a14: 斷。是故二取非無漏縁。若爾有於謗涅槃者。
T1562_.29.0615a15: 邪見等上起瞋隨眠。既稱所縁應無有過。於
T1562_.29.0615a16: 有過法起憎背心。正合其儀應遠離故。則應
T1562_.29.0615a17: 瞋恚非見滅斷。無如是失。愚滅相者於能謗
T1562_.29.0615a18: 者方起瞋故。謂於餘處執解脱已。於謗眞解
T1562_.29.0615a19: 脱方起不忍心。是故要愚眞滅相者。方於謗
T1562_.29.0615a20: 滅邪見等上。起極憎背見滅斷瞋。諸有不愚
T1562_.29.0615a21: 眞滅相者。於能謗滅邪見等上。若生厭背非
T1562_.29.0615a22: 瞋隨眠。乃是無貪善根所攝。又如腹内積多
T1562_.29.0615a23: 病者。爲活命故雖食美食。病所雜故皆成衰
T1562_.29.0615a24: 損。腹無病者。凡有所食一切於身有益無損。
T1562_.29.0615a25: 如是若有於非滅中妄謂是滅生貪愛者。相
T1562_.29.0615a26: 續穢故。於邪見等所起憎嫌。皆説名爲縁見
T1562_.29.0615a27: 滅斷。邪見等法所起瞋恚。若有如理於眞滅
T1562_.29.0615a28: 中知是眞滅。無貪愛者相續淨故。於能謗滅
T1562_.29.0615a29: 邪見等中。所生厭背皆無過失。若於知有涅
T1562_.29.0615b01: 槃正見。所起瞋恚見何所斷。此不應責見所
T1562_.29.0615b02: 斷瞋。理必無容縁善法故。此縁正見。定修所
T1562_.29.0615b03: 斷。然已見諦者此不復行。縁謗滅見貪已永
T1562_.29.0615b04: 斷故。寧不信有縁無漏瞋。豈不此瞋世現知
T1562_.29.0615b05: 有。謂有外道言。涅槃中永滅諸根。是大衰損
T1562_.29.0615b06: 故。我於此定不欣求。此本非瞋乃是邪見。
T1562_.29.0615b07: 故本論説。於樂計苦。是見滅斷邪見所攝。理
T1562_.29.0615b08: 必應然。以一切苦至極樂處方得永滅。極樂
T1562_.29.0615b09: 處者。唯眞涅槃。此極樂言。顯勝義樂。彼不能
T1562_.29.0615b10: 了此樂相故。又不能知生死過故。耽著諸有
T1562_.29.0615b11: 不樂出離。故起邪見非撥涅槃。寧執此爲縁
T1562_.29.0615b12: 滅瞋恚。然上座説。許邪見疑及二無明縁無
T1562_.29.0615b13: 漏者。則應滅道倶成有漏。若謂滅道非惑所
T1562_.29.0615b14: 魅。要有漏事惑所魅者。是則若有於彼事中。
T1562_.29.0615b15: 有所求得可起煩惱。定無滅道成有漏失。由
T1562_.29.0615b16: 彼不成有漏相故。以佛説有漏唯是愛恚事。
T1562_.29.0615b17: 滅道既非愛恚事攝。故彼雖被邪見等縁。而
T1562_.29.0615b18: 決定無成有漏失。若爾不許貪瞋隨眠是共
T1562_.29.0615b19: 相惑。非一切境皆爲貪瞋所繋縛故。應有有
T1562_.29.0615b20: 漏事亦成無漏失。彼定不了對法義宗。以許
T1562_.29.0615b21: 未來自相煩惱。定能繋縛諸有漏事。非滅道
T1562_.29.0615b22: 諦與三時中貪瞋隨眠爲依爲境。故與彼事
T1562_.29.0615b23: 不可例同。豈不世間諸外道類。現於無漏亦
T1562_.29.0615b24: 有起瞋。謂現有於他正見等眞涅槃道。及涅
T1562_.29.0615b25: 槃中起極憎嫌。經中處處亦見廣説憎滅道
T1562_.29.0615b26: 者。又諸煩惱依總相説。皆入貪瞋二品攝故。
T1562_.29.0615b27: 如説三隨眠。復説七隨眠。有説三結。復説九
T1562_.29.0615b28: 結。非三隨眠不攝七隨眠。非三結不攝九
T1562_.29.0615b29: 結。又如經説大病有三。豈身見等非大病攝。
T1562_.29.0615c01: 若彼品攝亦名大病。貪瞋亦然。總攝無失。謂
T1562_.29.0615c02: 貪能總攝樂相應煩惱。瞋復能總攝苦相應
T1562_.29.0615c03: 煩惱。故許邪見疑二無明能縁滅道。則應滅
T1562_.29.0615c04: 道亦是瞋事成有漏失。如是所説理皆不然。
T1562_.29.0615c05: 且初所言諸外道類。現於無漏有起瞋者。彼
T1562_.29.0615c06: 由不了無漏相故。但闕樂欲非謂起瞋。謂彼
T1562_.29.0615c07: 深心樂著生死不樂出離。故起邪見。非謗滅
T1562_.29.0615c08: 道豈即名瞋。彼或撥無或謂有過。故於無漏
T1562_.29.0615c09: 唯不忍許。非不忍許即名爲瞋。如佛弟子於
T1562_.29.0615c10: 外道説。自性士夫時方我等。亦不忍許豈即
T1562_.29.0615c11: 是瞋。又彼所言依總相説。貪瞋總攝一切煩
T1562_.29.0615c12: 惱。以邪見等縁滅道故。滅道則應瞋事所攝。
T1562_.29.0615c13: 成有漏者理亦不然。違自意故。太過失故。不
T1562_.29.0615c14: 決定故。應異説故。謂彼上座處處自言。世尊
T1562_.29.0615c15: 不應作迷謬説。若佛於此但擧貪瞋。意欲總
T1562_.29.0615c16: 攝一切煩惱。豈不此言極爲迷謬。或若擧二
T1562_.29.0615c17: 便能攝餘。則後説餘便爲無用。故彼所説自
T1562_.29.0615c18: 意相違。如何彼言有太過失。謂先已釋貪慢
T1562_.29.0615c19: 二取。不縁滅道其理極成。准汝所言應有縁
T1562_.29.0615c20: 義。以有邪見與樂相應。滅道亦應成貪事故。
T1562_.29.0615c21: 或雖許二總攝諸惑。而非總能縁滅道者。則
T1562_.29.0615c22: 應唯許邪見等縁。不應許瞋離怨相故。又約
T1562_.29.0615c23: 餘義有太過失。謂應但説大病有二。以許貪
T1562_.29.0615c24: 瞋總攝諸惑。業因縁集應無有三。如是等門
T1562_.29.0615c25: 數皆應減。不決定者。謂彼所言唯説貪瞋
T1562_.29.0615c26: 能攝諸惑。如隨眠等少能攝多。此不定然有
T1562_.29.0615c27: 處説少唯如名攝不攝餘故。有説總名許攝
T1562_.29.0615c28: 別故。如縁起處説愛縁取。彼宗唯許愛爲取
T1562_.29.0615c29: 縁。非攝所餘樂相應惑。取名雖總唯許攝愛。
T1562_.29.0616a01: 又契經言。吾當爲汝説諸愛網。此中唯説貪
T1562_.29.0616a02: 求相故攝愛非餘。又見餘經總説煩惱而不
T1562_.29.0616a03: 攝見。如五濁中或擧別名而總攝惑。如契經
T1562_.29.0616a04: 説無明縁行。又於此中三隨眠等。亦容説彼
T1562_.29.0616a05: 非攝一切。應異説者。謂若世尊欲依總相説
T1562_.29.0616a06: 諸煩惱。不應於此説貪與瞋。但應説無明如
T1562_.29.0616a07: 無明縁行。此能總攝一切煩惱。與諸煩惱相
T1562_.29.0616a08: 隨行故。若説貪瞋唯能自攝彼前所説。是則
T1562_.29.0616a09: 若有於彼事中。有所求得可起煩惱者。此言
T1562_.29.0616a10: 有何義非我宗説。要於境中有所求得方起
T1562_.29.0616a11: 煩惱。但由於境不能了知。起背起求起中煩
T1562_.29.0616a12: 惱。若爾寧説惑所魅言。謂若境中惑得自在。
T1562_.29.0616a13: 能攝受境令順生増。非惑生時攝取於境。置
T1562_.29.0616a14: 於心首寶玩名魅。但是境中惑得自在。攝令
T1562_.29.0616a15: 順已得生増義。若非所魅惑於境中。雖縁彼
T1562_.29.0616a16: 生而不増長。如人擧目觀日月輪。能令眼根
T1562_.29.0616a17: 損減増長。是故貪等不縁無漏其理極成。滅
T1562_.29.0616a18: 道雖爲邪見等境。而非有漏
T1562_.29.0616a19: ＊説一切有部順正理論＊卷第四十八
T1562_.29.0616a20:
T1562_.29.0616a21:
T1562_.29.0616a22:
T1562_.29.0616a23:
T1562_.29.0616a24: 尊者衆賢造
T1562_.29.0616a25: ＊三藏法師玄奘奉 詔譯
T1562_.29.0616a26: ＊辯隨眠品第五之五
T1562_.29.0616a27: 爲顯上義復應思擇九十八隨眠中。幾由所
T1562_.29.0616a28: 縁故隨増。幾由相應故隨増。頌曰
T1562_.29.0616a29: 未斷遍隨眠 於自地一切
T1562_.29.0616b01: 非遍於自部 所縁故隨増
T1562_.29.0616b02: 非無漏上縁 無攝有違故
T1562_.29.0616b03: 隨於相應法 相應故隨増
T1562_.29.0616b04: 論曰。遍行隨眠差別有二。謂於自界地他界
T1562_.29.0616b05: 地遍行。不遍隨眠差別亦二。謂有漏無漏縁。
T1562_.29.0616b06: 且遍行中自界地者。普於五部自界地法所
T1562_.29.0616b07: 縁隨増。不遍行中有漏縁者。唯於自部自
T1562_.29.0616b08: 界地法所縁隨増。不遍行中無漏縁者。及遍
T1562_.29.0616b09: 行中他界縁者。於所縁境無隨増義。所以者
T1562_.29.0616b10: 何。彼所縁境非所攝受及相違故。謂若有法
T1562_.29.0616b11: 爲此地中身見及愛攝爲己有。可有爲此身
T1562_.29.0616b12: 見愛。地中所有隨眠所縁隨増理。言隨増者。
T1562_.29.0616b13: 謂諸隨眠於此法中隨住増長。即是隨縛増
T1562_.29.0616b14: 惛滯義。如衣有潤塵隨住中。如有潤田種
T1562_.29.0616b15: 子増長。非諸無漏及上地法。爲諸下身見
T1562_.29.0616b16: 愛攝爲己有故。縁彼下惑非所縁隨増。以不
T1562_.29.0616b17: 隨縛増＊惛滯故。若下地生求上地等。是善法
T1562_.29.0616b18: 欲非謂染汚。爲求離染此欲生故。聖道涅槃
T1562_.29.0616b19: 及上地法。與能縁彼下惑相違。故彼二亦無
T1562_.29.0616b20: 所縁隨増理。如於炎石足不隨住。如火焔中
T1562_.29.0616b21: 鵝不増長。此隨眠起親由所依。然正起時兼
T1562_.29.0616b22: 託彼境。如是已辯所縁隨増。隨何隨眠於
T1562_.29.0616b23: 相應法。由相應故於彼隨増。所説隨増謂至
T1562_.29.0616b24: 未斷故。初頌首摽未斷言。由此應知諸縁無
T1562_.29.0616b25: 漏。他界他煩惱唯相應隨増。諸縁有漏自界
T1562_.29.0616b26: 地遍具有所縁相應隨増。如何隨眠於相應
T1562_.29.0616b27: 法。及所縁境有隨増義。先軌
T1562_.29.0616b28: 説。如城邑側有雜穢聚。糞水土等所共合成。
T1562_.29.0616b29: 於此聚中由糞過失。令水土等亦成不淨。由
T1562_.29.0616c01: 水等力令糞轉増。更互相依皆甚可惡。如是
T1562_.29.0616c02: 煩惱相應聚中。由煩惱力染心心所。煩惱由
T1562_.29.0616c03: 彼勢力轉増。更互相依皆成穢汚。此聚相續
T1562_.29.0616c04: 穢汚漸増。亦令隨行生等成染。如猪犬等居
T1562_.29.0616c05: 雜穢聚。生極耽樂眠戲其中。糞穢所塗轉増
T1562_.29.0616c06: 不淨。復由猪等穢聚漸増。如是所縁自地有
T1562_.29.0616c07: 漏。由煩惱力有漏義成。彼復有能順煩惱力。
T1562_.29.0616c08: 令其三品相次漸増。如滑淨人誤墮穢聚。雖
T1562_.29.0616c09: 觸糞穢而非所増。人亦無能増彼穢聚。如是
T1562_.29.0616c10: 無漏異界地法。雖有亦被煩惱所縁。而彼相
T1562_.29.0616c11: 望互無増義。此縁無漏異地隨眠。但由相應
T1562_.29.0616c12: 有隨増理。有餘於此復作是説。如酒雜毒
T1562_.29.0616c13: 酷烈轉増。毒勢亦増功能等故。如是有漏與
T1562_.29.0616c14: 諸煩惱。相助倶増功能等故。如以良藥。置諸
T1562_.29.0616c15: 毒中。令毒功能有損無益。如是無漏雖被惑
T1562_.29.0616c16: 縁。令惑功能有損無益。故縁無漏有邪見生。
T1562_.29.0616c17: 而彼無能斷善根力。亦有至教顯諸隨眠。有
T1562_.29.0616c18: 無漏縁無隨増理。如契經説苾芻當知。疑食
T1562_.29.0616c19: 者何。所謂三世於過去世有惑有疑。現在未
T1562_.29.0616c20: 來説亦如是。無爲雖是煩惱所縁非所隨増
T1562_.29.0616c21: 故此不説。既不説此無漏有爲。准此亦應非
T1562_.29.0616c22: 疑所食。如經總説諸行無常。理實於中唯説
T1562_.29.0616c23: 有漏法以於後説彼寂爲樂。故本論亦言無
T1562_.29.0616c24: 漏縁煩惱隨増。唯有相應非所縁。去來隨眠
T1562_.29.0616c25: 有隨増。不應言定有能發得故。若異此者諸
T1562_.29.0616c26: 異生類。無染心位應離隨眠。然世尊言幼稚
T1562_.29.0616c27: 童子嬰孩眠病。雖無染欲而有欲貪隨眠隨
T1562_.29.0616c28: 増。故説隨増乃至未斷。若彼已斷則無所縁
T1562_.29.0616c29: 相應隨増隨眠。寧有彼猶不失隨眠相故。謂
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