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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_.29.0716a01: 理言。若阿羅漢有令煩惱畢竟不起。治道已
T1562_.29.0716a02: 生是則不應退起煩惱。若阿羅漢此道未生。
T1562_.29.0716a03: 未能永拔煩惱種故應非漏盡。若非漏盡寧
T1562_.29.0716a04: 可説彼名阿羅漢。此非過失是所許故。謂我
T1562_.29.0716a05: 宗許先退法性。智力劣故雖已斷惑。而於諸
T1562_.29.0716a06: 惑未證不生。若爾何縁説名爲斷。此先已釋。
T1562_.29.0716a07: 謂與煩惱相違法生。斷諸繋得得離繋得説
T1562_.29.0716a08: 名爲斷。故言斷者由治道生。拔相續中如種
T1562_.29.0716a09: 惑得。非要令惑畢竟不生。智力劣者復可生
T1562_.29.0716a10: 故。然無應果非漏盡失。已得諸漏離繋得故。
T1562_.29.0716a11: 許諸惑斷猶有體。忘失治道退縁現前。煩
T1562_.29.0716a12: 惱復生違何正理。故彼經主所立理言。於無
T1562_.29.0716a13: 退中無能證用
T1562_.29.0716a14: *説一切有部順正理論*卷第六十八
T1562_.29.0716a15:
T1562_.29.0716a16:
T1562_.29.0716a17:
T1562_.29.0716a18: 阿毘達磨順正理論卷第六十九
T1562_.29.0716a19:   尊者衆賢造
T1562_.29.0716a20:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0716a21:   *辯賢聖品第六之十三
T1562_.29.0716a22: 如是已破經主所宗。有餘師言。如見斷惑所
T1562_.29.0716a23: 有解脱必無退理。是無漏道所得果故。有頂
T1562_.29.0716a24: 地繋修所斷惑。所有解脱亦無退理。彼説非
T1562_.29.0716a25: 理。道力異故前已説故。餘無漏道所得解脱
T1562_.29.0716a26: 見有退故。謂見修道力用各異。見道位中以
T1562_.29.0716a27: 一品道斷多品惑。修道位中多品道斷多品
T1562_.29.0716a28: 惑故。若謂此異由煩惱力。謂見斷惑依無事
T1562_.29.0716a29: 轉。修道所斷依有事故。此亦不然。以世俗道
T1562_.29.0716b01: 斷此煩惱亦多品故。或復但應以見斷惑。依
T1562_.29.0716b02: 無事故斷無退理。非無漏道所得果故。若
T1562_.29.0716b03: 謂異生斷無事惑亦有退故。證知諸聖見斷
T1562_.29.0716b04: 解脱無有退者。是無漏道所得果故。則不應
T1562_.29.0716b05: 言以無事故。雖多品惑一品道斷。故知由道
T1562_.29.0716b06: 力異義成。由此見修不應爲例。又前已説。前
T1562_.29.0716b07: 説者何。謂見斷生由審察力。修所斷惑由境
T1562_.29.0716b08: 力起。非諸聖者於所縁中。無片依希横興計
T1562_.29.0716b09: 度。故見所斷解脱無退。諸異生類猶未見眞。
T1562_.29.0716b10: 故於所縁容横計度。雖有已斷下八地中。見
T1562_.29.0716b11: 所斷惑亦容有退。聖已見眞於見所斷必無
T1562_.29.0716b12: 有退。然失念故於外境中。取妙等相便有染
T1562_.29.0716b13: 著。憎背高擧不了行轉。由此道理修斷解脱
T1562_.29.0716b14: 聖亦有退。故彼所言諸異生者。斷無事惑亦
T1562_.29.0716b15: 有退故。證知諸聖見斷解脱無有退者。是無
T1562_.29.0716b16: 漏道所得果故。理定不然。又餘無漏果亦見
T1562_.29.0716b17: 有退故。謂彼所宗必無。聖者煩惱斷果世道
T1562_.29.0716b18: 所得。以彼論言聖者惑斷。是世道果理不成
T1562_.29.0716b19: 故。鄔陀夷經説。有聖者先得有頂定。後生色
T1562_.29.0716b20: 界中離退上斷無生下義。彼宗不許聖以世
T1562_.29.0716b21: 道伏惑。不許聖起靜等行故。聖無觀有爲靜
T1562_.29.0716b22: 等故。非彼宗離見非常等。所有聖道能實斷
T1562_.29.0716b23: 惑。異生斷惑至聖位中。必無退理雙道鎭故。
T1562_.29.0716b24: 由此但依無漏道斷。經説先得滅受想定。後
T1562_.29.0716b25: 還退故生色界中是故極成。餘無漏道所得
T1562_.29.0716b26: 斷果亦有退義。故彼所言如見斷惑解脱無
T1562_.29.0716b27: 退。有頂修斷解脱亦爾。是無漏道所得果故。
T1562_.29.0716b28: 理定不然。上座此中亦作是説。定無阿羅漢
T1562_.29.0716b29: 退阿羅漢果。所以者何。由理教故。云何爲理。
T1562_.29.0716c01: 謂應果必無非理作意故。阿羅漢後心應生
T1562_.29.0716c02: 煩惱故。謂若應果安和位中。住等運相許退
T1562_.29.0716c03: 起惑。如何死時息不調順。諸根擾亂煩惱
T1562_.29.0716c04: 不生。若煩惱生應續後有。云何爲教。謂契
T1562_.29.0716c05: 經説。尊者戌拏即於佛前白言大徳。若有
T1562_.29.0716c06: 苾芻。諸漏已盡成阿羅漢。廣説乃至。能不
T1562_.29.0716c07: 忘失心解脱性。設有殊妙眼所識色來現在
T1562_.29.0716c08: 前。彼於所證心解脱中無勞防護。鬪戰喩
T1562_.29.0716c09: 經作如是説。諸聖弟子住無怖心。彼於爾時
T1562_.29.0716c10: 魔不能擾。藍薄迦經亦作是説。若漏已盡成
T1562_.29.0716c11: 阿羅漢。行住坐臥無不安隱。所以者何。魔
T1562_.29.0716c12: 不壞故。毒箭喩經亦作是説。佛告善宿。樂涅
T1562_.29.0716c13: 槃者所有非想非非想結。爾時皆得永斷遍
T1562_.29.0716c14: 知。如斷樹根截多羅頂。無遺餘故後更不生。
T1562_.29.0716c15: 諸辯退經咸作是説。若與弟子共相雜住。我
T1562_.29.0716c16: 説由斯便從先來所證。四種増上心所。現法
T1562_.29.0716c17: 樂住隨一有退。若由遠離獨處閑居。勇猛精
T1562_.29.0716c18: 勤無放逸住所得不動。心解脱身作證。我決
T1562_.29.0716c19: 定説無因縁從此退。又契經説。若有苾芻諸
T1562_.29.0716c20: 漏已盡成阿羅漢。我終不説彼阿羅漢應不
T1562_.29.0716c21: 放逸。所以者何。由彼具壽已不放逸。不復能
T1562_.29.0716c22: 爲放逸事故。敍彼上座所執如是。理且非理。
T1562_.29.0716c23: 非理作意前已説故。前説者何。謂前已言。不
T1562_.29.0716c24: 應惑起皆以非理作意爲先。論文且説從染
T1562_.29.0716c25: 生者。若諸染起必染爲先。則餘性心應無行
T1562_.29.0716c26: 義。又彼所立因義不成。與所立宗品類同故。
T1562_.29.0716c27: 謂染作意得非理名。彼所立因顯阿羅漢。無
T1562_.29.0716c28: 起染故不生煩惱。以無煩惱名阿羅漢。今欲
T1562_.29.0716c29: 推究阿羅漢心煩惱既無。有退生不。彼立宗
T1562_.29.0717a01: 曰必不退生。復立因言無起染故。既爾豈不
T1562_.29.0717a02: 是品類同。此不成因智者所判。又彼所説無
T1562_.29.0717a03: 非理言。爲無已生。爲無正起。如是二種倶
T1562_.29.0717a04: 不極成。或彼意言無惑種故。諸阿羅漢不退
T1562_.29.0717a05: 起惑前已廣答。種有無理故。一切種彼因有
T1562_.29.0717a06: 失。由此亦已遣無顛倒故。因顛倒與惑無別
T1562_.29.0717a07: 性故。後心起惑亦不成因。所以者何。以阿羅
T1562_.29.0717a08: 漢後心不是等無間縁。如何有能引餘心義。
T1562_.29.0717a09: 趣無餘依般涅槃故。背諸生死流轉事故。一
T1562_.29.0717a10: 向處中任運轉故。若於此位起煩惱者。應障
T1562_.29.0717a11: 諸蘊畢竟斷滅。故阿羅漢死有位中。決定無
T1562_.29.0717a12: 能退起煩惱。又住此位極順厭心。設於先時
T1562_.29.0717a13: 有煩惱者。得至此位尚斷無餘。如契經言。彼
T1562_.29.0717a14: 於現法多辯聖旨。或臨終時況彼先時已無
T1562_.29.0717a15: 煩惱。今有趣入無餘涅槃。作意現前寧方起
T1562_.29.0717a16: 惑。故無後心應起惑過。又言應果安和位
T1562_.29.0717a17: 中。住等運相許退起惑。亦不應理非所許故。
T1562_.29.0717a18: 謂我唯許安和位中。有順惑心方能起惑。若
T1562_.29.0717a19: 正堅信等運相心。能障惑生如何起惑。故彼
T1562_.29.0717a20: 所立遮有退理。不能證成。應果無退教亦非
T1562_.29.0717a21: 證。且戍拏經。於有退宗都無違損。依遮受
T1562_.29.0717a22: 欲説此經故。謂彼尊者獨處空閑。欻爾思惟
T1562_.29.0717a23: 我家巨富眷屬廣大應速歸家。坐受欲樂行
T1562_.29.0717a24: 施修福。佛知其念遣使命來。爲現神通記説
T1562_.29.0717a25: 教誡。令伏令悟得成應果。成應果已作是思
T1562_.29.0717a26: 惟。我今應時來見善逝。此意爲顯今蒙命來。
T1562_.29.0717a27: 勝於先時無邪思惟。作是念已復依異門。顯
T1562_.29.0717a28: 記自身與諸應果。有不受欲應果共相。白言
T1562_.29.0717a29: 大徳。若有苾芻。諸漏已盡成阿羅漢。彼於
T1562_.29.0717b01: 爾時住於六處心得解脱。謂住出離無害遠
T1562_.29.0717b02: 離愛盡取盡。及不忘失心解脱性。設有殊妙
T1562_.29.0717b03: 眼所識色來現在前。彼於所證心解脱中無
T1562_.29.0717b04: 勞防護。此意顯示一切應果。由對治力之所
T1562_.29.0717b05: 攝持。無處無容受諸欲境。是故設有妙境現
T1562_.29.0717b06: 前無勞護心。是此中義或彼尊者。依自説故
T1562_.29.0717b07: 不應爲證。非諸應果皆與戍拏根性等故。或
T1562_.29.0717b08: 此總依諸應果説。以彼自説差別言故。如彼
T1562_.29.0717b09: 自言。謂住出離無害遠離。乃至廣説。此顯
T1562_.29.0717b10: 若能住出離等。無勞防護。餘則不然。我宗亦
T1562_.29.0717b11: 言恒時尊重。修加行者便能不退。如是義意
T1562_.29.0717b12: 毒箭喩經。世尊於中分明顯示。我後至彼當
T1562_.29.0717b13: 廣分別。鬪戰喩經亦不成證。此依遮止怖後
T1562_.29.0717b14: 有説。如餘處説此亦爾故。謂此經言魔不能
T1562_.29.0717b15: 擾。非此經意説煩惱魔。但説欲天大自在主。
T1562_.29.0717b16: 以此經後作如是言。爾時彼魔忽然不現。此
T1562_.29.0717b17: 中意顯若般涅槃魔。則無能求其心識謂佛
T1562_.29.0717b18: 弟子正捨命時。多有魔來求其生識。勿彼神
T1562_.29.0717b19: 識越我境界。如於餘處亦遮應果怖畏後有。
T1562_.29.0717b20: 如契經言
T1562_.29.0717b21:     已拔愛根 無愁何怖
T1562_.29.0717b22: 又餘經説
T1562_.29.0717b23:     如樹根未拔 苗斫斫還生
T1562_.29.0717b24:     未拔愛隨眠 苦滅滅還起
T1562_.29.0717b25: 又契經説
T1562_.29.0717b26:     若已見聖諦 令諸有路絶
T1562_.29.0717b27:     生死本既滅 更不招後有
T1562_.29.0717b28: 又一切處讃應果言。捨諸重擔盡諸有結。所
T1562_.29.0717b29: 以名爲盡。有結者。謂結招有名爲有結。諸阿
T1562_.29.0717c01: 羅漢於有結中。心善解脱故名爲盡。是故非
T1562_.29.0717c02: 彼所引契經。能遮我宗應果退義。由此已釋
T1562_.29.0717c03: 藍薄迦經。彼皆自知不受後有。雖亦有怖退
T1562_.29.0717c04: 現法樂。而於威儀無不安隱。故諸應果法有
T1562_.29.0717c05: 智生。能自了知不受後有。觀別意説。毒箭喩
T1562_.29.0717c06: 經故亦不能遮有退義。若阿羅漢於三界結。
T1562_.29.0717c07: 一切皆得永斷遍知。如斷樹根截多羅頂。無
T1562_.29.0717c08: 遺餘故後更不生。如何此中偏説非想。故知
T1562_.29.0717c09: 此説定觀別意。今當辯此起説所因。謂此經
T1562_.29.0717c10:
T1562_.29.0717c11: 佛告善宿。樂世財者若住現前爲説如斯相。
T1562_.29.0717c12: 應言論彼心便住所説義中。亦能於中造隨
T1562_.29.0717c13: 法行。廣説乃至。引喩況己。具壽善宿。白世
T1562_.29.0717c14: 尊言。此補特伽羅於村邑等處。爲欲貪結繋
T1562_.29.0717c15: 縛其心。廣説乃至。爲説不動相應言論。不
T1562_.29.0717c16: 樂聽受如是廣説。樂不動者。於無所有處相
T1562_.29.0717c17: 應言論。不樂聽受。樂無所有處者。於非想非
T1562_.29.0717c18: 非想處。相應言論不樂聽受。樂非想處者。
T1562_.29.0717c19: 於般涅槃相應言論不樂聽受。樂涅槃者。亦
T1562_.29.0717c20: 於非想非非想處。相應言論不樂聽受。經中
T1562_.29.0717c21: 如是次第廣説。非我於此作如是言。諸阿羅
T1562_.29.0717c22: 漢樂聞非想非非想處相應言論。心住其中
T1562_.29.0717c23: 隨法行。由此於彼隨趣樂著。如何引此證
T1562_.29.0717c24: 阿羅漢。不於非想非非想處。爲欲貪結繋縛
T1562_.29.0717c25: 其心。是故世尊爲遮應果。貪彼生故説二喩
T1562_.29.0717c26: 言。我等所宗亦許此理。何容引此遮應果退。
T1562_.29.0717c27: 此必應遮阿羅漢果。造招非想後有行結。由
T1562_.29.0717c28: 此中説彼善男子。若得正解心善解脱。於所
T1562_.29.0717c29: 匪宜色等六處。眼見等已不隨繋住。廣説乃
T1562_.29.0718a01: 至。於彼境中不由尋思。隨觀而住不爲貪結。
T1562_.29.0718a02: 隨壞其心集感後生惡不善法。乃至不集後
T1562_.29.0718a03: 生老死。於自如是能如實知。今詳此中所説
T1562_.29.0718a04: 意者。顯諸應果能如實知。於後有資糧我終
T1562_.29.0718a05: 不積集。然可説佛於此經中。依毒箭喩顯有
T1562_.29.0718a06: 退理。謂佛於此説如是言。如有良醫善拔毒
T1562_.29.0718a07: 箭。先觀毒箭入之淺深。次設方宜拔之令出。
T1562_.29.0718a08: 後傅妙藥令毒無餘。方告彼言咄哉善士。我
T1562_.29.0718a09: 已爲汝拔除毒箭。令汝身内毒勢無餘。汝宜
T1562_.29.0718a10: 從今謹愼所忌。食所宜食時淨其瘡。若食匪
T1562_.29.0718a11: 宜瘡必潰漏。乃至善宿於意云何。彼蒙良醫
T1562_.29.0718a12: 拔箭除毒。若愼所忌唯食所宜。時淨其瘡豈
T1562_.29.0718a13: 不定得。無病安樂氣力増盛。由如是喩顯佛
T1562_.29.0718a14: 良醫。拔所化生後有毒箭。令引彼結亦盡無
T1562_.29.0718a15: 餘。若於匪宜色等六處。眼見等已隨繋而住。
T1562_.29.0718a16: 廣説乃至。於彼境中由起尋思隨觀而住。煩
T1562_.29.0718a17: 惱潰漏因此而生。若不許然心解脱者。有何
T1562_.29.0718a18: 過起與潰漏同。又此經中佛自合喩言。若一
T1562_.29.0718a19: 類能正了知。依是病癰毒箭苦本。便住依盡
T1562_.29.0718a20: 無上無依。心解脱中斯有是處。住已於彼依
T1562_.29.0718a21: 順取法。身取心執無有是處。此經於後*辯
T1562_.29.0718a22: 此義言。依即是身苦所依故。順取即是能益
T1562_.29.0718a23: 取法。以是諸惑所依執故。此中有言依即順
T1562_.29.0718a24: 取。如實義者依順取異。謂如次第身匪宜境。
T1562_.29.0718a25: 言身取者。謂眼等根取匪宜境。言心執者。謂
T1562_.29.0718a26: 眼等識執匪宜境。樂涅槃者多住涅槃心解
T1562_.29.0718a27: 脱故。於依順取身取心執無有是處。今詳此
T1562_.29.0718a28: 中略意趣者。謂諸應果若多安住。出離等六
T1562_.29.0718a29: 心解脱中。於六匪宜不隨繋住。如愼所忌煩
T1562_.29.0718b01: 惱不生。若不多住出離等六。於六匪宜便隨
T1562_.29.0718b02: 繋住。後生毒箭雖已永拔。然於眼等煩惱漏
T1562_.29.0718b03: 生。如犯匪宜瘡中潰漏。如是上座引此契經。
T1562_.29.0718b04: 但害自宗豈違他義。又彼所説諸*辯退經。皆
T1562_.29.0718b05: 唯説退増上心所。不言解脱此亦不然。餘契
T1562_.29.0718b06: 經中説時解脱阿羅漢。退由五因縁。不言彼
T1562_.29.0718b07: 退失増上心所。故喬底迦經亦説退失。時解
T1562_.29.0718b08: 脱性阿羅漢果。遮彼僻執如前應知。炭喩經
T1562_.29.0718b09: 中亦説有退阿羅漢果。如後辯成。鄔陀夷經
T1562_.29.0718b10: 亦説有退無漏道果。毒箭喩經亦説有退如
T1562_.29.0718b11: 前已辯。彼所引經唯據勝品阿羅漢説。故不
T1562_.29.0718b12: 成證。有釋此經。佛依自説言。與弟子相雜住
T1562_.29.0718b13: 故。不放逸經前對經主。已具決擇故亦非證。
T1562_.29.0718b14: 是故上座立無退失阿羅漢果。理教並無。分
T1562_.29.0718b15: 別論師作如是説。一切聖道皆無有退。故所
T1562_.29.0718b16: 斷惑畢竟不生。云何知然。由教理故。教謂經
T1562_.29.0718b17: 説告迦葉波。若有如是衆多善法。我説彼善
T1562_.29.0718b18: 法無住況有退。諸阿羅漢既有如是。衆多善
T1562_.29.0718b19: 法故無有退。又契經言如是應果。永離垢永
T1562_.29.0718b20: 究竟。無明爲因生諸染著。明爲因故離諸染
T1562_.29.0718b21: 著。諸阿羅漢皆無過罪。唯盡故不造新離染
T1562_.29.0718b22: 無貪。已焚有種不復生長諸有萌芽。如燒油
T1562_.29.0718b23: 盡燈便永滅是謂爲教。復立理言。非種被燒
T1562_.29.0718b24: 有生*芽理。如是一切多同前破。少有異者
T1562_.29.0718b25: 今別遮遣。且彼初教爲證不成。學位便應許
T1562_.29.0718b26: 有退故。非有學位有多善法與無學同。有學
T1562_.29.0718b27: 位中有成不善如異生故。必觀別意經作是
T1562_.29.0718b28: 説。餘經説應果有退不退故。若謂説退別約
T1562_.29.0718b29: 世俗。亦應據別説無退言。謂餘經中説退無
T1562_.29.0718c01: 別。而許約別説退非餘。此無退言雖無差別。
T1562_.29.0718c02: 理亦應許據別爲言。然此經中所説義者。世
T1562_.29.0718c03: 尊爲讃於善法中。尊重恒修所獲勝利。或意
T1562_.29.0718c04: 爲顯正修善時。無住無退非謂恒爾。或非應
T1562_.29.0718c05: 果善法皆同。慧解脱等有差別故。此中唯據
T1562_.29.0718c06: 成就衆多勝善法者説。無有退翻此有退理
T1562_.29.0718c07: 在不疑。永離垢等如先已釋。先釋者何。依續
T1562_.29.0718c08: 後生煩惱垢等。密説無過准此應釋。盡故等
T1562_.29.0718c09: 言無明爲因。生染著等如前無種。應無退釋
T1562_.29.0718c10: 彼所立理墮非理失。許後有*芽必不生故。唯
T1562_.29.0718c11: 立喩説理不成故。或應詰問分別論師。汝許
T1562_.29.0718c12: 以何燒諸煩惱。彼定應答以智火燒。應復難
T1562_.29.0718c13: 言此不應理。智應依煩惱如火依薪故。然不
T1562_.29.0718c14: 應説無漏智生。以諸煩惱爲所依附。又惑盡
T1562_.29.0718c15: 位智亦應亡。如薪盡時火隨滅故。又如薪盡
T1562_.29.0718c16: 必有餘灰。阿羅漢身中應有餘惑故。若謂法
T1562_.29.0718c17: 喩不可全同。勿畢竟無同法喩故。既爾何故
T1562_.29.0718c18: 不如是取。惑無燒理但少如燒故不應言法
T1562_.29.0718c19: 全同喩。若爾如何説斷惑。如燒薪如不更生
T1562_.29.0718c20: *芽不生後有故。由此於退無能遮理。正理
T1562_.29.0718c21: 論者作如是言。修道斷惑容有退者。此中教
T1562_.29.0718c22: 理上論文中。因破他宗多分已説。今爲成立
T1562_.29.0718c23: 自所許宗。當復顯示前未説者。謂從應果亦
T1562_.29.0718c24: 有退義炭喩經中分明説故。如説多聞諸聖
T1562_.29.0718c25: 弟子。若行若住有處有時。失念故生惡不善
T1562_.29.0718c26: 覺。引生貪欲或瞋或癡。如是多聞諸聖弟
T1562_.29.0718c27: 子。遲失正念速復還能令所退起盡沒滅離。
T1562_.29.0718c28: 以何爲證知。此多聞諸聖弟子是阿羅漢。何
T1562_.29.0718c29: 勞徴問。由此經言。彼聖弟子。心於長夜隨順
T1562_.29.0719a01: 遠離等。如餘經説。故謂此經内作如是説。如
T1562_.29.0719a02: 是多聞諸聖弟子。若行若住或王或親來至
T1562_.29.0719a03: 其前。請受財位。廣説乃至。由此多聞諸聖
T1562_.29.0719a04: 弟子。心於長夜隨順遠離。趣向遠離臨入遠
T1562_.29.0719a05: 離。隨順出離趣向出離。臨入出離隨順涅槃。
T1562_.29.0719a06: 趣向涅槃臨入涅槃。欣樂寂靜欣樂遠離及
T1562_.29.0719a07: 出離故。我説彼遍於一切順漏法。已能永吐
T1562_.29.0719a08: 已得清涼。又此經中先作是説。彼觀諸欲如
T1562_.29.0719a09: 一分炭。由此觀故於諸欲中。欲欲欲貪欲親
T1562_.29.0719a10: 欲愛。欲阿頼耶欲尼延底。欲耽著等不染其
T1562_.29.0719a11: 心。餘契經中説阿羅漢。具八力等與此經同。
T1562_.29.0719a12: 謂餘經言告舍利子。諸阿羅漢有八種力。何
T1562_.29.0719a13: 等爲八。謂阿羅漢諸漏已盡。其心長夜隨順
T1562_.29.0719a14: 遠離。趣向遠離。乃至廣説。又彼經中亦作是
T1562_.29.0719a15: 説。彼觀諸欲如一分炭。廣説乃至。皆如此經。
T1562_.29.0719a16: 復作是言。彼已修習已善修習。念住正斷神
T1562_.29.0719a17: 足根力覺支道支。戌拏經中説阿羅漢。安住
T1562_.29.0719a18: 出離無害遠離。愛盡取盡及不忘失心解脱
T1562_.29.0719a19: 性。毒箭喩經亦作是説
T1562_.29.0719a20: 佛告善宿。樂涅槃者。所有非想非非想結。爾
T1562_.29.0719a21: 時皆得永斷遍知。由此證知此經所説。諸聖
T1562_.29.0719a22: 弟子是阿羅漢。其義決定不應生疑。經主此
T1562_.29.0719a23: 中作如是説。實後所説是阿羅漢。然彼乃至
T1562_.29.0719a24: 於行住時。未善通達容有此事。謂有學者於
T1562_.29.0719a25: 行住時。由失念故容起煩惱。後成無學則無
T1562_.29.0719a26: 起義。前依學位故説無失。詳經主意。謂此經
T1562_.29.0719a27: 中先説學位後説無學。今應審察決定可依。
T1562_.29.0719a28: 爲世尊言。爲經主意。然此經内無少依希可
T1562_.29.0719a29: 引證成。前依學位後文方據無學位説。謂此
T1562_.29.0719b01: 經中先説弟子。由觀諸欲如一分炭。已令欲
T1562_.29.0719b02: 等不染其心。次説有時失念起惑。次復説彼
T1562_.29.0719b03: 速還得離。於後即説彼行住時。王等來請不
T1562_.29.0719b04: 受財位。由彼長夜順遠離等。乃至説彼於順
T1562_.29.0719b05: 漏法。已能永吐已得清涼。此經始終都不見
T1562_.29.0719b06: 佛。爲説異法亦不見説。彼修異行別有所證。
T1562_.29.0719b07: 以何證知彼聖弟子。先住學位後成無學。
T1562_.29.0719b08: 詳此經本爲遮止。如經主等此妄計度。是故
T1562_.29.0719b09: 先説諸聖弟子。由觀諸欲如一分炭。能令欲
T1562_.29.0719b10: 等不染其心。此即顯成已證應果。次復説彼
T1562_.29.0719b11: 失念起惑。即已顯成應果有退。由如是理知
T1562_.29.0719b12: 此經中。初後二文皆説無學。又彼所説然彼
T1562_.29.0719b13: 乃至。於行住時未善通達容有此事。理亦不
T1562_.29.0719b14: 然。由此經中説彼弟子。若行若住隨覺通達。
T1562_.29.0719b15: 有時忘失起煩惱故。若謂不説善通達言。此
T1562_.29.0719b16: 亦不然。義已説故謂此經説。彼聖弟子若行
T1562_.29.0719b17: 若住。隨覺通達有時忘失。同諸世間心起貪
T1562_.29.0719b18: 憂。惡不善法豈不已説。善通達言。若通達言。
T1562_.29.0719b19: 顯善通達如何善通達。容更起煩惱此責不
T1562_.29.0719b20: 然。前已説故。謂失念故起諸煩惱。即爾即應
T1562_.29.0719b21: 未善通達。不爾無忘失。唯世尊有故。若爾何
T1562_.29.0719b22: 故契經中言。具壽舍利子成六恒住法。應知
T1562_.29.0719b23: 此經説意有二。謂顯一切阿羅漢果。非皆具
T1562_.29.0719b24: 成六恒住法。或顯一切雖皆具成。而非皆能
T1562_.29.0719b25: 現前安住。若異此者。世尊不應以此爲門。顯
T1562_.29.0719b26: 彼殊勝非苾芻衆。知舍利子聲聞衆中。智慧
T1562_.29.0719b27: 第一是大法將。能轉法輪而不信知是阿羅
T1562_.29.0719b28: 漢。須薄伽梵以諸應果。共有功徳讃述勸知。
T1562_.29.0719b29: 又契經中説阿羅漢。不時解脱世間希有。又
T1562_.29.0719c01: 説若有補特伽羅。成六恒住世甚希有。由此
T1562_.29.0719c02: 證知非阿羅漢。於匪宜境見聞等時。一切皆
T1562_.29.0719c03: 能心安住捨。及能恒住正念正知。故諸應果
T1562_.29.0719c04: 有忘失念。由是彼説此中無有善通達言。故
T1562_.29.0719c05: 知前文説有學位不應正理。又若必爾有
T1562_.29.0719c06: 過失。謂契經説我生已盡。不言善盡應是有
T1562_.29.0719c07: 學。又契經説已見聖諦。不言善見應是異生。
T1562_.29.0719c08: 又契經言令有路絶。不言善絶應非應果。此
T1562_.29.0719c09: 等既不爾知彼説不然。故通達言義必有善
T1562_.29.0719c10: 有餘。於此復確執言。此炭喩經定説學位。云
T1562_.29.0719c11: 何知然義爲依故。依何等義。謂有學者許有
T1562_.29.0719c12: 煩惱非無學故。無學已斷諸顛倒故。惑種無
T1562_.29.0719c13: 故必無退理。又是聖道果所攝故。如見斷惑
T1562_.29.0719c14: 斷無退理。詳彼具壽以自所執邪義爲依。都
T1562_.29.0719c15: 不欲依善逝所説契經正義。如何汝等久匿
T1562_.29.0719c16: 己情恒矯説言。我依經説不以對法正理爲
T1562_.29.0719c17: 依。以對法宗有越經故。今乃顯露不顧經文。
T1562_.29.0719c18: 隨己妄情横立義理。學正理者作如是言。以
T1562_.29.0719c19: 義爲依知説學位。豈不雖許以義爲依。而稱
T1562_.29.0719c20: 世尊爲我師者。所立義理不應違經。若與經
T1562_.29.0719c21: 違便非正理。若非正理爲證不成。如何輒言
T1562_.29.0719c22: 義爲依故。所言有學許有煩惱。於無學退何
T1562_.29.0719c23: 所相違。然此經中不説有學。唯説無學前已
T1562_.29.0719c24: 辯成。故知應果有失念退。經主所説義最可
T1562_.29.0719c25: 依。非汝隨情妄所執義。若唯有學有煩惱故。
T1562_.29.0719c26: 煩惱可生非無學者。世尊何故不差別説。令
T1562_.29.0719c27: 所化生起無謬智。知失念退學位非餘。非佛
T1562_.29.0719c28: 世尊已超衆過。作迷謬説令衆生疑。雖此經
T1562_.29.0719c29: 中無差別説。准餘知此説無學位。故彼所説
T1562_.29.0720a01: 是自室言。又彼所言無學已斷。諸顛倒等證
T1562_.29.0720a02: 無退因。如前已遮故無證用。由此無學有起
T1562_.29.0720a03: 惑退。其理極成不可傾動。上座於此復謬釋
T1562_.29.0720a04: 言。此炭喩經説不還位。以有學位惑垢未除。
T1562_.29.0720a05: 容有遇縁失念起惑。非諸無學有起惑理世
T1562_.29.0720a06: 尊雖説。彼於一切諸順漏法。已能永吐已得
T1562_.29.0720a07: 清涼。而由但言於諸順漏不言於漏。故説無
T1562_.29.0720a08: 失此不成釋。所以者何。諸漏亦名順漏法故。
T1562_.29.0720a09: 謂順漏法攝有漏盡。理不應言不攝諸漏。許
T1562_.29.0720a10: 此聖弟子於一切有漏。已能永吐已得清涼。
T1562_.29.0720a11: 而言未成阿羅漢果。曾未聞此悟教理言。
T1562_.29.0720a12: 應許漏非順漏法。則與自執教理相違。又彼
T1562_.29.0720a13: 云何許不還者。於有頂地諸順漏法。已能永
T1562_.29.0720a14: 吐已得清涼。若此地中諸漏未斷。定於此地
T1562_.29.0720a15: 諸順漏法未得離繋。許於此法未得離繋。而
T1562_.29.0720a16: 言於此已能永吐已得清涼。如是所言顯慧
T1562_.29.0720a17: 奇特。漏順漏法倶時斷故。既説於順漏已吐
T1562_.29.0720a18: 已清涼。則證知彼已盡諸漏。故無容釋此説
T1562_.29.0720a19: 不還。又彼所言此經雖説其心長夜順遠離
T1562_.29.0720a20: 等。餘經説此名應果力。而要具八方得名爲。
T1562_.29.0720a21: 阿羅漢力是故無過。以何爲證知要具八。名
T1562_.29.0720a22: 應果力一一不然。此中都無教理爲證。但率
T1562_.29.0720a23: 自意莊飾言詞。又彼如何許總具八方得名
T1562_.29.0720a24: 力。一一不然非彼所宗。諸阿羅漢許八種力
T1562_.29.0720a25: 倶時現行。故不應言總方成力。又非應果此
T1562_.29.0720a26: 一一法現在前時。爲諸煩惱之所摧伏闕於
T1562_.29.0720a27: 力義。如何可計一一非力。故彼所説定不
T1562_.29.0720a28: 應理。又設許總方得名力。而擧一一亦摽應
T1562_.29.0720a29: 果。如戍拏經説。阿羅漢唯住遠離無害。出
T1562_.29.0720b01: 離愛盡取盡及不忘失心解脱性。毒箭喩經
T1562_.29.0720b02: 但作是説。樂涅槃者永斷非想非非想結。豈
T1562_.29.0720b03: 擧不遍便非應果。我今觀彼諸所發言。但爲
T1562_.29.0720b04: 令他知己能語。如是且擧炭喩契經。證有應
T1562_.29.0720b05: 果退應果性。又説應果有二種故。如説有二
T1562_.29.0720b06: 阿羅漢果。一者退法二者不退。若謂唯退現
T1562_.29.0720b07: 法樂住。理必不然。由此經中説有二種阿羅
T1562_.29.0720b08: 漢故。若唯説退現法樂者。應唯有一退法應
T1562_.29.0720b09: 果。一切皆有現行退故。如契經説。我説由斯
T1562_.29.0720b10: 所證四種増上心所。現法樂住隨一有退所
T1562_.29.0720b11: 得。不動心解脱身作證。我決定説無因縁從
T1562_.29.0720b12: 此退。若謂唯約退定自在。諸契經中説爲退
T1562_.29.0720b13: 法。非諸應果皆有此退。謂於靜慮現在前中。
T1562_.29.0720b14: 可退自在名爲退法。若餘事務無暇現前。暫
T1562_.29.0720b15: 不現前不失自在。雖有受用退而名不退法。
T1562_.29.0720b16: 是故應果有二義成。此救不然。以契經説阿
T1562_.29.0720b17: 羅漢果有二種故。又前已説於諸靜慮。退自
T1562_.29.0720b18: 在者於諸欲中。若捨遠離應起煩惱。若不捨
T1562_.29.0720b19: 者既於離欲無所退失。而言退失離生喜樂
T1562_.29.0720b20: 豈不相違。故於靜慮退失自在。理必應有煩
T1562_.29.0720b21: 惱現前。若阿羅漢無起煩惱。則應無有失自
T1562_.29.0720b22: 在定。便應一切阿羅漢果。唯有一種謂不退
T1562_.29.0720b23: 法。若時解脱是應果性。則二應果體不相雜。
T1562_.29.0720b24: 是故我説經説應果。有二種故有退理成。又
T1562_.29.0720b25: 説知所斷不生方便故。如契經説。我如良醫
T1562_.29.0720b26: 如實了知所治斷法。定有於後不生方便。由
T1562_.29.0720b27: 此准知所斷煩惱有更生理。故約善知能令
T1562_.29.0720b28: 所斷不生方便。自讃善巧我如良醫。若諸
T1562_.29.0720b29: 世間病愈無發則不應讃。唯此良醫善知病
T1562_.29.0720c01: 愈不生方便。故知斷惑有可退生。若謂此經
T1562_.29.0720c02: 約異生説。不爾彼説有覺支故。謂説我有内
T1562_.29.0720c03: 念覺支如實知有。乃至廣説。故知決定不説
T1562_.29.0720c04: 異生。又説應果有二智故。如説阿羅漢有盡
T1562_.29.0720c05: 無生智。若諸斷盡皆永不生。是則唐勞立無
T1562_.29.0720c06: 生智。若謂爲別異生所斷。顯阿羅漢安隱第
T1562_.29.0720c07: 一。故依大益立無生智。此不應理。唯盡智生
T1562_.29.0720c08: 汝宗許已成第一安隱故。又阿羅漢皆自了
T1562_.29.0720c09: 知。我生已盡梵行已立。所作已辦不受後
T1562_.29.0720c10: 有。如是安隱豈非第一。以諸異生雖得有頂
T1562_.29.0720c11: 三摩鉢底。而有退墮乃至當生惡趣中故。唯
T1562_.29.0720c12: 盡智起已能自知。我都無後生更無少所作。
T1562_.29.0720c13: 顯阿羅漢得第一安隱其義已成。何藉無生
T1562_.29.0720c14: 智。雖此第一安隱已成。而諸應果更起無生
T1562_.29.0720c15: 智世尊具説盡無生智言。由此定知有阿羅
T1562_.29.0720c16: 漢。煩惱已斷恐後更生。方便勤求永不生智。
T1562_.29.0720c17: 故立無生智有大益理成。由此證知應果有
T1562_.29.0720c18: 退
T1562_.29.0720c19: *説一切有部順正理論*卷第六十九
T1562_.29.0720c20:
T1562_.29.0720c21:
T1562_.29.0720c22:
T1562_.29.0720c23: 阿毘達磨順正理論卷第七十
T1562_.29.0720c24:   尊者衆賢造
T1562_.29.0720c25:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0720c26:   *辯賢聖品第六之十四
T1562_.29.0720c27: 復以何縁諸阿羅漢等。離有頂染同不受後
T1562_.29.0720c28: 生。然於其中有於煩惱證不生法。而非一切。
T1562_.29.0720c29: 有説由根有差別故。此釋非理。以契經説退
T1562_.29.0721a01: 不退法根品同故。如説五根増上猛利。極圓
T1562_.29.0721a02: 滿故名倶解脱。然有倶解脱是退種性故。非
T1562_.29.0721a03: 根勝故證惑不生。若爾由何種性別故。六種
T1562_.29.0721a04: 種性唯應果有餘亦有耶。修習練根唯無學
T1562_.29.0721a05: 位。餘位亦有。頌曰
T1562_.29.0721a06:     學異生亦六 練根非見道
T1562_.29.0721a07: 論曰。有學異生種性亦六。六種應果彼爲先
T1562_.29.0721a08: 故。由所安住種性差別。故有斷惑後生不生。
T1562_.29.0721a09: 定於何時於所斷惑證不生法。謂得能止此
T1562_.29.0721a10: 類煩惱殊勝道時。若爾此不生應是擇滅非
T1562_.29.0721a11: 非擇滅。若是非擇滅則非擇滅應是道果。如
T1562_.29.0721a12: 是便與聖教相違。如説云何非果法。謂非擇
T1562_.29.0721a13: 滅及虚空無。此不生成擇滅失。以勝道轉非
T1562_.29.0721a14: 爲此故。既非所爲故非道果。謂勝道轉爲證
T1562_.29.0721a15: 擇滅非非擇滅故。道轉時所證不生不名道
T1562_.29.0721a16: 果。如然燈者本爲破闇非爲盡油。而燈生時
T1562_.29.0721a17: 非唯破闇亦令油盡。然此油盡非本所爲。是
T1562_.29.0721a18: 故不説名然燈果。此亦應然故無有失。故勝
T1562_.29.0721a19: 種性勝道生時。亦證不生然非道果。今詳由
T1562_.29.0721a20: 道所證不生。定不由根應皆得故。但由殊勝
T1562_.29.0721a21: 種性力得故。不動者惑必不生。前説無學退
T1562_.29.0721a22: 法有三。一増進根。二退住學。三住自位而般
T1562_.29.0721a23: 涅槃。思等四隨應有四五六七。非唯無學有
T1562_.29.0721a24: 増進根。有學異生亦有此義。唯非見道能修
T1562_.29.0721a25: 練根。此位無容起加行故。謂見道位速疾運
T1562_.29.0721a26: 轉無暇於中更修餘事。唯於信解異生位中。
T1562_.29.0721a27: 能修練根如無學位。如説不動退現法樂。如
T1562_.29.0721a28: 何不動法亦許有退義。無相違過。所以者何。
T1562_.29.0721a29: 頌曰
T1562_.29.0721b01:     應知退有三 已未得受用
T1562_.29.0721b02:     佛唯有最後 利中後鈍三
T1562_.29.0721b03: 論曰。應知諸退總有三種。一已得退。謂退已
T1562_.29.0721b04: 得殊勝功徳。二未得退。謂未能得應得功徳。
T1562_.29.0721b05: 三受用退。謂諸已得殊勝功徳不現在前。
T1562_.29.0721b06: 中前二非得爲體。第三唯彼不現在前。此三
T1562_.29.0721b07: 退中世尊唯有一受用退。以有決定所作事
T1562_.29.0721b08: 業牽引其心。雖有所餘無量希有不共佛法
T1562_.29.0721b09: 無暇起故。除佛世尊餘不動法具有未得及
T1562_.29.0721b10: 受用退。謂於殊勝無諍定等。應得功徳未能
T1562_.29.0721b11: 得故有未得退。有餘事業牽引其心。已得功
T1562_.29.0721b12: 徳無暇起故有受用退。餘五種性容具有三。
T1562_.29.0721b13: 亦容退失已得徳故。約受用退説不動法。退
T1562_.29.0721b14: 現法樂無相違過。經主於此作如是言。約無
T1562_.29.0721b15: 退宗不應爲難。如何不動退現法樂。非約靜
T1562_.29.0721b16: 慮退不退故。經説動法及不動法。一切應果
T1562_.29.0721b17: 無漏解脱。皆名不動心解脱故。然於靜慮起
T1562_.29.0721b18: 自在中。可有退者名爲退法。不可退者名不
T1562_.29.0721b19: 退法。如是思等如理應思。若爾不退安住不
T1562_.29.0721b20: 動有何差別。皆於靜慮起自在中無退失故。
T1562_.29.0721b21: 非練根得名爲不退。練根所得名爲不動。此
T1562_.29.0721b22: 二所起殊勝等至。設遇退縁亦無退理。安住
T1562_.29.0721b23: 法者但於已住。諸勝徳中能無退失。不能更
T1562_.29.0721b24: 引餘勝徳生。設復引生從彼可退。是不退等
T1562_.29.0721b25: 三種差別。如是建立阿羅漢果。退不退等差
T1562_.29.0721b26: 別不成。且約退失現法樂住。起自在性建立
T1562_.29.0721b27: 退法。如前種種推徴已破。不退等三有相雜
T1562_.29.0721b28: 失。且依彼執不退安住。二聖者相應無差別。
T1562_.29.0721b29: 許二倶非練根得故。已得勝徳倶無退故。未
T1562_.29.0721c01: 得勝徳倶能起故。雖言安住新起勝徳。可有
T1562_.29.0721c02: 退理異於不退。而安住名不依彼立。安住名
T1562_.29.0721c03: 顯離進退故。又彼宗許安住利根。寧言有退
T1562_.29.0721c04: 新起勝徳。若許有退應名退法。彼宗退法亦
T1562_.29.0721c05: 非全退。全退便應起煩惱故。所言不動由練
T1562_.29.0721c06: 根得。異不退法理亦不成。以彼所宗於現法
T1562_.29.0721c07: 樂。怖失自在故修練根。練所得根爲退不退。
T1562_.29.0721c08: 若許有退應名退法。以彼自説若於靜慮。退
T1562_.29.0721c09: 失自在名退法故。若許不退如由退力。立退
T1562_.29.0721c10: 法名如是。亦應由不退力名爲不退。是則不
T1562_.29.0721c11: 動與不退同。如何於中固立差別。若謂本性
T1562_.29.0721c12: 是利根者名不退法。後修練根方成利者名不
T1562_.29.0721c13: 動法。爲顯此別建立二名。是則應同安住堪
T1562_.29.0721c14: 達。彼許安住本性利根。非練根得同無退故。
T1562_.29.0721c15: 雖言不退能新引起。殊勝功徳與安住異。理
T1562_.29.0721c16: 亦不然。不約新起殊勝功徳立不退故。謂彼
T1562_.29.0721c17: 所宗言此種性。於新勝徳若起不起。性利根
T1562_.29.0721c18: 故於現法樂。不失自在是不退相。安住亦然
T1562_.29.0721c19: 故應無別。堪能達故得堪達名。彼宗不言從
T1562_.29.0721c20: 此種性。更至別類無漏解脱。定應但許練有
T1562_.29.0721c21: 漏根。則定依先退法種性。修練根行轉名堪
T1562_.29.0721c22: 達。是則堪達亦練根成。此所成根爲退不退。
T1562_.29.0721c23: 若許有退應名退法。若無退失應名不動。倶
T1562_.29.0721c24: 練根得並不退故。又不應説練有漏根。得究
T1562_.29.0721c25: 竟時名不動法。由此不動法是應果性故。非
T1562_.29.0721c26: 阿羅漢爲於少劣。暫現法樂得自在故。起大
T1562_.29.0721c27: 加行修習練根。展轉修令至不動法。是故經
T1562_.29.0721c28: 主但述己情不可依憑。趣聖教理唯有對法
T1562_.29.0721c29: 正理可憑。悟阿羅漢退等差別。謂就應果身
T1562_.29.0722a01: 中所成無漏功徳有勝劣異。建立六種種性
T1562_.29.0722a02: 差別。諸阿羅漢爲得後後。轉勝轉増無漏功
T1562_.29.0722a03: 徳。起大加行修習練根。致大劬勞可有斯理。
T1562_.29.0722a04: 非爲世俗如腐爛屍易壞難成。下劣功徳暫
T1562_.29.0722a05: 時現起設大劬勞。故彼所宗不可依據。諸阿
T1562_.29.0722a06: 羅漢既許退果爲更生不。彼於退位帶惑命
T1562_.29.0722a07: 終應更受生。諸住果時所不作事退時作不。
T1562_.29.0722a08: 彼既起惑應有更爲果相違事。無如是過。所
T1562_.29.0722a09: 以者何。頌曰
T1562_.29.0722a10:     一切從果退 必得不命終
T1562_.29.0722a11:     住果所不爲 暫増故不作
T1562_.29.0722a12: 論曰。無從果退中間命終。退已須臾必還得
T1562_.29.0722a13: 故。若有壽量將臨盡者。必無退理無失念故。
T1562_.29.0722a14: 要有餘壽方有退理。退已不久必還證得。如
T1562_.29.0722a15: 契經説。苾芻當知。如是多聞諸聖弟子。退
T1562_.29.0722a16: 失正念速復還能。令所退起盡沒滅離。若謂
T1562_.29.0722a17: 不然修梵行果。應非安隱可委信處。又住果
T1562_.29.0722a18: 位所不應爲。違果事業由*暫増故。雖暫失念
T1562_.29.0722a19: 煩惱現行。如住果時必無作理。如高族者暫
T1562_.29.0722a20: 失位時。不等凡庸造鄙下業。又誰有退誰無
T1562_.29.0722a21: 退耶。修不淨觀入聖道者容有退失。修持息
T1562_.29.0722a22: 念入聖道者必無退失。尊重止觀無貪癡増。
T1562_.29.0722a23: 如次應知有退無退。何界何趣容有退耶。唯
T1562_.29.0722a24: 欲界人三洲有退。六欲天處得聖果者有説
T1562_.29.0722a25: 利根故無有退。以有勝智能制伏心。令背
T1562_.29.0722a26: 妙境入聖道故。有説退者由闕資縁。或所依
T1562_.29.0722a27: 身不平等故。六欲天處二事並無。雖有鈍根
T1562_.29.0722a28: 隨信行性。生彼得聖亦無退理。諸有退者爲
T1562_.29.0722a29: 起惑退。爲先退已惑方現前。或有欲令由起
T1562_.29.0722b01: 惑退。品類足論當云何通。如彼論説。欲貪隨
T1562_.29.0722b02: 眠由三處起。一欲貪隨眠未斷遍知故。二順
T1562_.29.0722b03: 彼纒法正現在前故。三於彼正起非理作意故。
T1562_.29.0722b04: 乃至廣説無相違失。所以者何。煩惱現前略
T1562_.29.0722b05: 有二種。已斷未斷有差別故。此中偏説未斷
T1562_.29.0722b06: 起者。又煩惱起略有二門。染不染心無間起
T1562_.29.0722b07: 故。此中偏説染無間者。或煩惱起總有三縁。
T1562_.29.0722b08: 然煩惱生所藉不定。或有唯藉境界力生。或
T1562_.29.0722b09: 藉境因或兼加行。此約具者故説由三。或起
T1562_.29.0722b10: 惑時三縁必具。非理作意正起現前。所斷隨
T1562_.29.0722b11: 眠必還成故。何心無間起惑退耶。且從無學
T1562_.29.0722b12: 起惑退者。若起色纒無色纒退。唯從自地順
T1562_.29.0722b13: 退分定。相應善心無間而起。非住欲界有上
T1562_.29.0722b14: 地攝。無覆無記心現在前。唯除通果心。然無
T1562_.29.0722b15: 從彼退豈不順退分。各於自地離染時捨。如
T1562_.29.0722b16: 何無學者未退起惑。彼心現前理實如是。然
T1562_.29.0722b17: 順住分品類有三。一少順退。二少順進。三守
T1562_.29.0722b18: 住。前言自地順退分定。即順住分中。少分
T1562_.29.0722b19: 順退者。少順退故得順退名。然此定心與守
T1562_.29.0722b20: 自位。多相渉故順住分攝。諸有未失順退分
T1562_.29.0722b21: 者。彼心無間煩惱現前。若捨彼心從順住攝。
T1562_.29.0722b22: 少順退者起煩惱退。故於文義無所相違。若
T1562_.29.0722b23: 起欲纒而退失者。從自地善無覆無記。二心
T1562_.29.0722b24: 無間皆容現前。諸從學位起惑退者。起色無
T1562_.29.0722b25: 色煩惱退時。若先全離此地染者。唯從此地
T1562_.29.0722b26: 順退分定。相應善心無間而起。若未全離此
T1562_.29.0722b27: 地染者。從此地攝善及染汚。二心無間皆容
T1562_.29.0722b28: 現前。起欲界纒而退失者。若先全離欲界繋
T1562_.29.0722b29: 染。從自地善無覆無記。二心無間皆容現前。
T1562_.29.0722c01: 若未全離欲界染者。從欲善染無覆無記。三
T1562_.29.0722c02: 心無間皆容現前。若未現前獲得清淨。靜慮
T1562_.29.0722c03: 無色必無能起。色無色纒退失所得。彼惑從
T1562_.29.0722c04: 彼無間起故。但起欲纒退失所得。若現前得
T1562_.29.0722c05: 清淨靜慮。猶未現前得淨無色。必無能起無
T1562_.29.0722c06: 色纒退。起欲色纒退失所得。若已現前獲得
T1562_.29.0722c07: 清淨靜慮無色。通起欲色無色界纒退失所
T1562_.29.0722c08: 得。諸有退失先所得時。若起上纒現在前退。
T1562_.29.0722c09: 不失下善不成下惑。若起下纒現在前退。定
T1562_.29.0722c10: 失上善定成上惑。復有欲令要先退已。後時
T1562_.29.0722c11: 對境惑方現前。施設足論當云何釋。如彼論
T1562_.29.0722c12: 説無色三纒一一現起。退無色盡住色盡中。
T1562_.29.0722c13: 識身足論復云何釋。如彼論説。無色界繋染
T1562_.29.0722c14: 心現前。捨無學善續有學善。退無學心住有
T1562_.29.0722c15: 學心。此倶不相違依覺時説故。謂先雖退而
T1562_.29.0722c16: 未覺知。後起惑時方自覺退。如有先誦四阿
T1562_.29.0722c17: 笈摩。中廢多時雖忘不覺。後誦不得方自知
T1562_.29.0722c18: 忘。此亦應然故無違失。住何心退後起惑
T1562_.29.0722c19: 耶。住欲界中無覆無記。威儀工巧異熟生心。
T1562_.29.0722c20: 退已後時方能起惑。然此欲界繋無覆無記
T1562_.29.0722c21: 心。或有總違三界煩惱。此心正起無有退得
T1562_.29.0722c22: 三界惑義。或有但違欲色煩惱。此心正起容
T1562_.29.0722c23: 有退得無色惑義。或有但違欲界煩惱。此心
T1562_.29.0722c24: 正起容有退得二界惑義。或有不違三界煩
T1562_.29.0722c25: 惱。此心正起容有退得三界惑義。一切退已
T1562_.29.0722c26: 隨其所應。起惑前心皆如上説。於此二説前
T1562_.29.0722c27: 説爲善。如上所言有練根得。今應思擇諸聖
T1562_.29.0722c28: 練根。有幾無間幾解脱道。用有漏道爲無漏
T1562_.29.0722c29: 耶。依何身依何地。頌曰
T1562_.29.0723a01:     練根無學位 九無間解脱
T1562_.29.0723a02:     久習故學一 無漏依人三
T1562_.29.0723a03:     無學依九地 有學但依六
T1562_.29.0723a04:     捨果勝果道 唯得果道故
T1562_.29.0723a05: 論曰。求勝種性修練根者。無學位中轉一一
T1562_.29.0723a06: 性。各九無間九解脱道如得應果。所以者何。
T1562_.29.0723a07: 彼鈍根性由久串習。非少功力可能令轉。學
T1562_.29.0723a08: 無學道所成堅故。有學位中轉一一性。各一
T1562_.29.0723a09: 無間一解脱道。如得初果非久習故。彼加
T1562_.29.0723a10: 行道諸位各一。學無學位修練根時。皆漸次
T1562_.29.0723a11: 修後後種性。得勝種性方捨前劣。故諸無
T1562_.29.0723a12: 學修練根時。加行無間前八解脱。如應皆是
T1562_.29.0723a13: 退法等收。第九解脱是思法等。諸有學者修
T1562_.29.0723a14: 練根時。加行無間是退等攝。解脱道時名思
T1562_.29.0723a15: 法等。我所承禀諸大論師。咸言練根皆爲遮
T1562_.29.0723a16: 遣。見修斷惑力所引發。無覆無記無知現行。
T1562_.29.0723a17: 故學位中修練根者。正爲遮遣見惑所發。無
T1562_.29.0723a18: 學位中修練根者。正爲遮遣修惑所發。如如
T1562_.29.0723a19: 斷彼能發惑時。所起無間解脱多少如是。如
T1562_.29.0723a20: 是斷彼所發無知現行道數亦爾。是故無學
T1562_.29.0723a21: 修練根時。用九無間九解脱道。學位練根二
T1562_.29.0723a22: 道各一。然見修惑所發無知。隨所障殊有多
T1562_.29.0723a23: 品類。故轉退等成思等時。諸道現前各有所
T1562_.29.0723a24: 遣。由此無有超得勝性。有餘師説。一切練
T1562_.29.0723a25: 根皆一加行。無間解脱前説爲善理如前故。
T1562_.29.0723a26: 如是無間及解脱道。一切唯是無漏性攝。聖
T1562_.29.0723a27: 者必無用有漏道而轉根理。以世俗法體非
T1562_.29.0723a28: 増上無堪能故。一切加行皆通二種。如是所
T1562_.29.0723a29: 説但據現行。兼未來修復有差別。謂無學位
T1562_.29.0723b01: 修練根時加行。未來亦通修二九無間道及
T1562_.29.0723b02: 八解脱。未來所修亦唯無漏。第九解脱未來
T1562_.29.0723b03: 修二。兼修三界所有功徳。與初盡智所修
T1562_.29.0723b04: 同故。若有學位修練根時加行。未來亦通修
T1562_.29.0723b05: 二無間解脱。未來所修亦唯無漏如得初果。
T1562_.29.0723b06: 若爾豈不廣論相違。如廣論言從信解性
T1562_.29.0723b07: 修練根行。得見至時十四化心爾時亦得。
T1562_.29.0723b08: 寧不許學解脱道中亦於未來。修有漏道此
T1562_.29.0723b09: 無違失所以者何。彼論但依得倶生説。如
T1562_.29.0723b10: 下地道現在前時。上地化心亦説爲得。謂如
T1562_.29.0723b11: 已離三靜慮染。依初靜慮入見諦者。亦説彼
T1562_.29.0723b12: 得四定化心。然理不應由下見道。現在前故
T1562_.29.0723b13: 修上地法。彼文但依見道與彼得倶生。説此
T1562_.29.0723b14: 亦應然。有餘師言。諸未來法有得。得故即説
T1562_.29.0723b15: 名修既彼得倶。寧不修彼。故諸有學修練根
T1562_.29.0723b16: 時。解脱道中亦修有漏。然非一切皆能通修。
T1562_.29.0723b17: 謂若預流未趣後果。修練根行解脱道中。如
T1562_.29.0723b18: 得果時唯修無漏。由見道得一來不還。未趣
T1562_.29.0723b19: 後時應知亦爾。分離有頂中間練根。解脱所
T1562_.29.0723b20: 修亦唯無漏。餘有學位修練根時。解脱所修
T1562_.29.0723b21: 皆通二種。前説爲善。所以者何。非彼得倶皆
T1562_.29.0723b22: 名修彼。勿一切法能修一切。又有學位修練
T1562_.29.0723b23: 根時。正爲遮遣見惑所發。與斷見惑道數
T1562_.29.0723b24: 既同。如何所修異見道果。若餘趣後中間練
T1562_.29.0723b25: 根。解脱道中亦修有漏。無間道位何不許然。
T1562_.29.0723b26: 如離染時二道等故。然無學位修練根時。道
T1562_.29.0723b27: 數所修如斷有頂。若有學位修練根時。道數
T1562_.29.0723b28: 所修如斷上界。見道所斷由彼但與隣得果
T1562_.29.0723b29: 時道相似故。學無學位修練根時。加行皆通
T1562_.29.0723c01: 曾未曾得。無間解脱唯是未曾一切皆通。法
T1562_.29.0723c02: 智類智修練根者。唯三洲人唯依此身有怖
T1562_.29.0723c03: 退故。以何等故名爲練根。調練諸根令増長
T1562_.29.0723c04: 故。謂道力故令根相續。捨下得中捨中得上。
T1562_.29.0723c05: 漸漸増勝名爲練根。故練根名目轉根義。雖
T1562_.29.0723c06: 八解脱漸得勝根。而由本心求勝性故。未得
T1562_.29.0723c07: 勝性不捨前劣。如得後果方捨前向。如在聖
T1562_.29.0723c08: 位種性有六。能修練根於見道前。煖等加行
T1562_.29.0723c09: 應知亦爾。有差別者若聖位中。得勝種性必
T1562_.29.0723c10: 捨前劣。煖等位中修練根者。但得勝性劣性
T1562_.29.0723c11: 不行。名爲轉根非捨劣得。無學練根通依九
T1562_.29.0723c12: 地。謂四靜慮未至中間及三無色。唯此九地
T1562_.29.0723c13: 有無漏道餘地無故。有學練根唯依六地除
T1562_.29.0723c14: 三無色。所以者何。以轉根者容有捨果及勝
T1562_.29.0723c15: 果道。所得唯果非勝果道心欣果故。無有學
T1562_.29.0723c16: 果無色地攝。故學練根但依六地。設許學位
T1562_.29.0723c17: 依無色練。根定是不還住勝果道位。無不還
T1562_.29.0723c18: 果無色地攝。故不依無色修練根得果。以初
T1562_.29.0723c19: 二果唯未至攝。不還唯通六地攝故。有説唯
T1562_.29.0723c20: 有住果練根。勿有捨多得少過故無如是過。
T1562_.29.0723c21: 以練根者心期勝果不求多故。由此學位修
T1562_.29.0723c22: 練根者。若住果道加行等三皆果道攝。若住
T1562_.29.0723c23: 勝道加行無間勝果道攝。解脱道果道攝。住
T1562_.29.0723c24: 無學位修練根者。加行等三唯果道攝。諸住
T1562_.29.0723c25: 果位修練根時。捨果得果住勝道位。修練根
T1562_.29.0723c26: 時捨二得果。又諸聖位修練根時。與本得果
T1562_.29.0723c27: 地同或異。謂初二果依地必同。彼此倶依未
T1562_.29.0723c28: 至地故。不還應果依地不定。或依本地或
T1562_.29.0723c29: 上或下。有差別者若諸不還。依下練根不得
T1562_.29.0724a01: 上果。阿羅漢不爾如本得果故。分斷有頂結
T1562_.29.0724a02: 練根得果時。雖捨彼斷不成彼結。如異生者
T1562_.29.0724a03: 生上七地。隨應捨下斷而不成下結。倶是進
T1562_.29.0724a04: 時非退時故。諸無學位補特伽羅。總有幾種
T1562_.29.0724a05: 由何差別。頌曰
T1562_.29.0724a06:     七聲聞二佛 差別由九根
T1562_.29.0724a07: 論曰。居無學位聖者有九。謂七聲聞及二覺
T1562_.29.0724a08: 者。退法等五不動分二。後先別故名七聲聞。
T1562_.29.0724a09: 獨覺大覺名二覺者。由下下等九品根異。令
T1562_.29.0724a10: 學聖成九差別。有學無學補特伽羅。一切
T1562_.29.0724a11: 總收無過七種。一隨信行。二隨法行。三信
T1562_.29.0724a12: 解。四見至。五身證。六慧解脱。七倶解脱。依
T1562_.29.0724a13: 何立七事別有幾。頌曰
T1562_.29.0724a14:     加行根滅定 解脱故成七
T1562_.29.0724a15:     此事別唯六 三道各二故
T1562_.29.0724a16: 論曰。依加行異立初二種。謂依先時隨信他
T1562_.29.0724a17: 語及自隨法能於所求。一切義中修加行故。
T1562_.29.0724a18: 立隨信行隨法行名。依根不同立次二種。謂
T1562_.29.0724a19: 依鈍利信慧根増。如次名爲信解見至。依得
T1562_.29.0724a20: 滅定立身證名。由身證得滅盡定故。依解脱
T1562_.29.0724a21: 異立後二種。謂依唯慧離煩惱障者。立慧解
T1562_.29.0724a22: 脱依兼得定。離解脱障者立倶解脱。此名雖
T1562_.29.0724a23: 七事別唯六。謂見道中有二聖者。一隨信行
T1562_.29.0724a24: 二隨法行。此至修道別立二名。一信解二見
T1562_.29.0724a25: 至。此至無學復立二名。謂時解脱不時解脱。
T1562_.29.0724a26: 然唯應説有二聖者。隨信隨法行有異故。即
T1562_.29.0724a27: 此二種隨道差別。雖立異名而無別體。如是
T1562_.29.0724a28: 所説補特伽羅。以根性道離染依別。諸門分
T1562_.29.0724a29: 析數成多千。且如最初一隨信行。根故成三
T1562_.29.0724b01: 謂下中上。性故成五謂退法等。道故成十五
T1562_.29.0724b02: 謂八忍七智。離染故成七十三。謂具縛離八
T1562_.29.0724b03: 地染。依身故成九。謂三洲欲天。若根性道離
T1562_.29.0724b04: 染依身。相乘合成一億四萬七千八百二十
T1562_.29.0724b05: 五種。隨法行等如理應思。如是等門差別無
T1562_.29.0724b06: 量。若欲委細一一分別。施功甚多所用極
T1562_.29.0724b07: 少。故我於此略示方隅。有智學徒應廣思
T1562_.29.0724b08: 擇。前説依解脱立後二種。立後二種相由何
T1562_.29.0724b09: 應知。頌曰
T1562_.29.0724b10:     倶由得滅定 餘名慧解脱
T1562_.29.0724b11: 論曰。諸阿羅漢得滅盡定者名倶解脱。由慧
T1562_.29.0724b12: 定力雙解脱煩惱解脱障故。所餘未得滅盡
T1562_.29.0724b13: 定者名慧解脱。但由慧力於煩惱障得解脱
T1562_.29.0724b14: 故。何等名爲解脱障體。諸阿羅漢心已解脱。
T1562_.29.0724b15: 而更求解脱爲解脱彼障。謂於所障諸解脱
T1562_.29.0724b16: 中。有劣無知無覆無記。性能障解脱是解脱
T1562_.29.0724b17: 障體。於彼彼界得離染時。雖已無餘斷而起
T1562_.29.0724b18: 解脱。彼不行時方名解脱彼。有餘師説。此解
T1562_.29.0724b19: 脱障即以於諸定不自在爲體。有餘師説。此
T1562_.29.0724b20: 解脱障即以諸定不得爲體。有餘師説。於彼
T1562_.29.0724b21: 加行不勤求故。不聽聞故不數習故解脱不
T1562_.29.0724b22: 生。即此名爲解脱障體。初説應理。所以者
T1562_.29.0724b23: 何。必有少法力能爲障。令彼於定不自在轉。
T1562_.29.0724b24: 若不爾者。彼有何縁於諸定中不得自在。不
T1562_.29.0724b25: 得定者必有所因。不可説言即因不得。自體
T1562_.29.0724b26: 不應還因自故。或煩惱障亦應可説。即以應
T1562_.29.0724b27: 果不得爲性。彼既不然此云何爾。阿羅漢
T1562_.29.0724b28: 果亦由於加行。不勤求等故體不得生。豈便
T1562_.29.0724b29: 無別煩惱障體。故後三説皆不應理。又無漏
T1562_.29.0724c01: 心亦有從此名得解脱。由約在身及約行世
T1562_.29.0724c02: 説解脱故。謂要解脱解脱障時。方起在身及
T1562_.29.0724c03: 行世故。諸阿羅漢有名同者根亦同耶。應作
T1562_.29.0724c04: 四句。第一句者。慧解脱中有時解脱不時解
T1562_.29.0724c05: 脱。倶解脱中有二亦爾。第二句者。時解脱
T1562_.29.0724c06: 中有慧解脱有倶解脱。不時解脱有二亦爾。
T1562_.29.0724c07: 第三句者。慧解脱中二。時解脱自互相望二。
T1562_.29.0724c08: 不時解脱倶解脱亦爾。第四句者。慧解脱中
T1562_.29.0724c09: 取時解脱。倶解脱中不時解脱。展轉相望與
T1562_.29.0724c10: 此相違應知亦爾。如世尊説五煩惱斷。不可
T1562_.29.0724c11: 牽引未名滿學。學無學位各由幾因。於等位
T1562_.29.0724c12: 中獨稱爲滿。頌曰
T1562_.29.0724c13:     有學名爲滿 由根果定三
T1562_.29.0724c14:     無學得滿名 但由根定二
T1562_.29.0724c15: 論曰。學於學位獨得滿名。要具三因謂根果
T1562_.29.0724c16: 定。故見至身證獨得名爲滿。少有闕者尚非
T1562_.29.0724c17: 滿學。況一切闕而得滿名。何等名爲少有闕
T1562_.29.0724c18: 者。謂信解得滅定。或見至不還未得滅盡定。
T1562_.29.0724c19: 或見至未離欲。或信解不還未得滅盡定。何
T1562_.29.0724c20: 等名爲一切闕者。謂信解未離欲有許少闕
T1562_.29.0724c21: 亦得滿名。彼作是言有有學者。但由根故亦
T1562_.29.0724c22: 得滿名。謂諸見至未離欲染。有有學者但由
T1562_.29.0724c23: 果故。亦得滿名。謂信解不還未得滅盡定。有
T1562_.29.0724c24: 有學者由根果故亦得滿名。謂見至不還未
T1562_.29.0724c25: 得滅盡定。有有學者由果定故亦得滿名。謂
T1562_.29.0724c26: 諸信解得滅盡定。有有學者具由三故獨得滿
T1562_.29.0724c27: 名。謂諸見至得滅盡定。無有學者但由定故。
T1562_.29.0724c28: 及根定故亦得滿名。此不可依。如何有學於
T1562_.29.0724c29: 諸有學勝功徳中。猶未具證而許名滿故。如
T1562_.29.0725a01: 前説理定可依。無學位中無非果滿故不由
T1562_.29.0725a02: 果建立滿名。自位相望獨名滿者。要具二種
T1562_.29.0725a03: 謂根與定。故唯不時倶解脱者。望餘無學獨
T1562_.29.0725a04: 得滿名。隨闕一者尚非滿無學。何況雙闕
T1562_.29.0725a05: 得滿無學名。何等名爲隨闕一者。謂時解脱
T1562_.29.0725a06: 得滅盡定。或不時解脱不得滅盡定。何等
T1562_.29.0725a07: 爲雙闕二者。謂時解脱不得滅定。有許闕一
T1562_.29.0725a08: 亦得滿名。此不可依理如前説。如契經説。
T1562_.29.0725a09: 二阿羅漢一具三明二不退法。於前所説諸
T1562_.29.0725a10: 應果中。二阿羅漢何應果攝。且不退法攝在
T1562_.29.0725a11: 不動。然此不動差別有二。一者唯能不退應
T1562_.29.0725a12: 果。二者不退一切勝徳。此中第一但名不動。
T1562_.29.0725a13: 如思法等由練根得。仍有退失阿羅漢果。此
T1562_.29.0725a14: 異彼故得不動名。然於應果一切勝徳。猶可
T1562_.29.0725a15: 退失不名不退。第二亦無退諸勝徳。故經於
T1562_.29.0725a16: 彼立不退名。以不動中於勝功徳有可退者。
T1562_.29.0725a17: 是故契經於不動。内立不退法具三明者。有
T1562_.29.0725a18: 言此攝在慧解脱。倶解脱中豈不宿住死生
T1562_.29.0725a19: 漏盡。三種妙智名曰三明。若具成此三名具
T1562_.29.0725a20: 三明者。作如是説爲欲顯何。若具三明必起
T1562_.29.0725a21: 靜慮。三明要依靜慮發故。非慧解脱靜慮現
T1562_.29.0725a22: 前。蘇尸摩經分明説故。寧説慧解脱亦攝具
T1562_.29.0725a23: 三明。此不相違經據滿故。然有已得七解脱
T1562_.29.0725a24: 者。未得滅定故亦名慧解脱。依不得滅盡定
T1562_.29.0725a25: 體。建立慧倶二解脱故。理必應爾。以契經
T1562_.29.0725a26: 言有具三明非倶解脱。既有此説便決定知。
T1562_.29.0725a27: 有具三明非倶解脱。離慧解脱此爲是何。是
T1562_.29.0725a28: 故所言具三明者。二解脱攝定爲應理。有言
T1562_.29.0725a29: 非理。所以者何。彼不了達所引經故。於餘契
T1562_.29.0725b01: 經有相違故。謂彼所引恣擧經言。有具三明
T1562_.29.0725b02: 非倶解脱。據遮圓滿倶解脱説。然有極下唯
T1562_.29.0725b03: 得最初。根本靜慮現在前者。亦説名爲倶解
T1562_.29.0725b04: 脱故。如餘經説。時迦莫迦問慶喜言。世尊處
T1562_.29.0725b05: 處説倶解脱。此倶解脱名何所目佛數説耶。
T1562_.29.0725b06: 慶喜答言。倶解脱者。謂入離欲惡不善法。有
T1562_.29.0725b07: 尋有伺離生喜樂。初靜慮中具足安住。及由
T1562_.29.0725b08: 慧故見諸漏盡。齊此方名倶解脱者。准此經
T1562_.29.0725b09: 説知恣擧經。據遮圓滿倶解脱説。即此經後
T1562_.29.0725b10: 復作是言。應知所餘名慧解脱。又遮慧解脱
T1562_.29.0725b11: 起初根本定故。次慶喜告迦莫迦。具壽當知
T1562_.29.0725b12: 非慧解脱。已入離欲惡不善法。有尋有伺離
T1562_.29.0725b13: 生喜樂。初靜慮中具足安住。然能以慧見諸
T1562_.29.0725b14: 漏盡。世尊説爲慧解脱者。由此彼謂蘇尸摩
T1562_.29.0725b15: 經。且據圓滿慧解脱説。唯約已得滅盡定者
T1562_.29.0725b16: 立倶解脱。其理不成。故此經中意顯此義。具
T1562_.29.0725b17: 三明者必倶解脱。要起根本靜慮現前。方有
T1562_.29.0725b18: 得名具三明故。有倶解脱非具三明。謂阿羅
T1562_.29.0725b19: 漢得八解脱。而未能起三明現前。今詳諸經
T1562_.29.0725b20: 眞實意趣。慧倶解脱若圓滿者其體各異。未
T1562_.29.0725b21: 起根本已得滅盡位懸隔故。不圓滿者二體
T1562_.29.0725b22: 相雜。隨説皆通不應爲諍。然欲簡別令無雜
T1562_.29.0725b23: 者。應就滅定不得得説。以慧解脱無得滅
T1562_.29.0725b24: 定根本靜慮。雖不現行然於去來必成就故。
T1562_.29.0725b25: 由此可説具三明者。理通攝在二解脱中
T1562_.29.0725b26: *説一切有部順正理論*卷第七十
T1562_.29.0725b27:
T1562_.29.0725b28:
T1562_.29.0725b29:
T1562_.29.0725c01:
T1562_.29.0725c02:
T1562_.29.0725c03: 阿毘達磨順正理論卷第七十一
T1562_.29.0725c04:   尊者衆賢造
T1562_.29.0725c05:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0725c06:   *辯賢聖品第六之十五
T1562_.29.0725c07: 廣説諸道差別無量。謂世出世見修道等。今
T1562_.29.0725c08: 應思擇於諸道中。略説有幾可能遍攝。頌曰
T1562_.29.0725c09:     應知一切道 略説唯有四
T1562_.29.0725c10:     謂加行無間 解脱勝進道
T1562_.29.0725c11: 論曰。加行道者。謂此無間無間道生。無間道
T1562_.29.0725c12: 者。謂此能滅所應斷障。解脱道者。謂已解
T1562_.29.0725c13: 脱所應斷障最初所生。勝進道者。謂除無間
T1562_.29.0725c14: 加行解脱所餘諸道。何義名道。謂尋求依。依
T1562_.29.0725c15: 此尋求涅槃果故。由此一切修苦智等。無不
T1562_.29.0725c16: 皆爲尋求涅槃。或此道名目涅槃路。三乘賢
T1562_.29.0725c17: 聖渉此夷途。速達二種涅槃界故。道於餘處
T1562_.29.0725c18: 立通行名。以於諦中能善通達。復能速往涅
T1562_.29.0725c19: 槃城故。此有幾種依何建立。頌曰
T1562_.29.0725c20:     通行有四種 樂依本靜慮
T1562_.29.0725c21:     苦依所餘地 遲速鈍利根
T1562_.29.0725c22: 論曰。經説通行總有四種。一苦遲通行。二苦
T1562_.29.0725c23: 速通行。三樂遲通行。四樂速通行。此四通行
T1562_.29.0725c24: 有差別者。依地依根建立異故。云何依地建
T1562_.29.0725c25: 立差別。謂依根本四靜慮中。所生聖道名樂
T1562_.29.0725c26: 通行。任運轉故如乘船筏。任運轉者。由此地
T1562_.29.0725c27: 中止觀雙行無増減故。又此諸地所有等持。
T1562_.29.0725c28: 攝受五支四支成故。依餘無色未至中間。所
T1562_.29.0725c29: 生聖道名苦通行。雖道非苦苦受相應。艱辛
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