大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

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

[First] [Prev+100] [Prev] 730 731 732 733 734 735 736 737 738 739 740 741 742 743 744 745 [Next] [Next+100] [Last] [行番号:/]   [返り点:/] [CITE]

T1562_.29.0730a01: 覺道支。信於爾時勢用微劣。故不立在覺道
T1562_.29.0730a02: 支中。何縁於覺支立喜輕安捨。非亦立彼在
T1562_.29.0730a03: 道支中。彼偏順覺不順道故。云何順覺且修
T1562_.29.0730a04: 道中。地地各修九品勝覺。如如於諦數數覺
T1562_.29.0730a05: 悟。如是如是發生勝喜。由生勝喜復樂觀諦。
T1562_.29.0730a06: 如人掘地獲寶生喜。由生喜故復樂更掘。故
T1562_.29.0730a07: 喜於覺隨順力増。要由輕安息諸事務。及由
T1562_.29.0730a08: 捨力令心平等。方能於境審諦覺察。故立安
T1562_.29.0730a09: 捨在覺支中。云何此三不順於道。速疾運轉
T1562_.29.0730a10: 是聖道義。此於速運少有相違。並能令心安
T1562_.29.0730a11: 隱住故。何縁於道立尋戒支。於覺支中非亦
T1562_.29.0730a12: 立彼。彼偏順道不順覺故。云何順道且見
T1562_.29.0730a13: 道中尋策正見。令於上下八諦境中速疾觀
T1562_.29.0730a14: 察。戒能爲轂成見道輪。令於諦中速疾迴轉。
T1562_.29.0730a15: 故尋及戒倶立道支。此復云何不順於覺。且
T1562_.29.0730a16: 尋於諦不寂靜轉。於聖諦理尋求相故。覺已
T1562_.29.0730a17: 見諦安靜而轉。故尋於覺少有相違。覺是相
T1562_.29.0730a18: 應有所縁境。所依行相戒此相違。故於覺支
T1562_.29.0730a19: 不建立彼。通運名道不可爲例。何縁覺分不
T1562_.29.0730a20: 攝聖種。分別論者許覺分攝。故彼宗建立四
T1562_.29.0730a21: 十一覺分。我許攝在念住等中。而不立爲別
T1562_.29.0730a22: 覺分者。以諸覺分在家出家。倶能受行及有
T1562_.29.0730a23: 欣樂。聖種唯有諸出家人。受行欣樂在家有
T1562_.29.0730a24: 樂。必無受行故不別立。有餘師説。若許聖種
T1562_.29.0730a25: 總是無貪如前已釋。若許第四體即是勤。在
T1562_.29.0730a26: 覺分中無勞徴難。何縁證淨非覺分攝。實亦
T1562_.29.0730a27: 攝在念住等中。而不立爲別覺分者。以諸覺
T1562_.29.0730a28: 分進修義増。數習方能證菩提故。四種證淨
T1562_.29.0730a29: 證得義増。見聖諦時漸頓得故。由此證淨非
T1562_.29.0730b01: 覺分攝。有餘師説。此即信戒隨應亦在覺分
T1562_.29.0730b02: 中攝
T1562_.29.0730b03: *説一切有部順正理論*卷第七十一
T1562_.29.0730b04:
T1562_.29.0730b05:
T1562_.29.0730b06:
T1562_.29.0730b07: 阿毘達磨順正理論卷第七十二
T1562_.29.0730b08:   尊者衆賢造
T1562_.29.0730b09:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0730b10:   *辯賢聖品第六之十六
T1562_.29.0730b11: 修覺分時必獲證淨。此有幾種依何位得。實
T1562_.29.0730b12: 體是何法有漏無漏耶。頌曰
T1562_.29.0730b13:     證淨有四種 謂佛法僧戒
T1562_.29.0730b14:     見三得法戒 見道兼佛僧
T1562_.29.0730b15:     法謂三諦全 菩薩獨覺道
T1562_.29.0730b16:     信戒二爲體 四皆唯無漏
T1562_.29.0730b17: 論曰。經説證淨總有四種。一於佛證淨。二於
T1562_.29.0730b18: 法證淨。三於僧證淨。四聖戒證淨。且見道
T1562_.29.0730b19: 位見三諦時。一一唯得法戒證淨。見道諦位
T1562_.29.0730b20: 兼得佛僧。謂見苦時得聖愛戒及法證淨。於
T1562_.29.0730b21: 何等法如何而得法證淨耶。謂唯於苦達唯
T1562_.29.0730b22: 有法。無實有情生決定信。如是次第見集諦
T1562_.29.0730b23: 時。亦唯如前得二證淨。達唯集法能爲苦因。
T1562_.29.0730b24: 無内士夫生決定信。從此無間見滅諦時。亦
T1562_.29.0730b25: 唯如前得二證淨。達唯滅法是眞涅槃。誠可
T1562_.29.0730b26: 遵求生決定信。從此次後見道諦時。兼於
T1562_.29.0730b27: 佛僧得二證淨。於佛相續諸無學法。得佛證
T1562_.29.0730b28: 淨於僧相續。學無學法得僧證淨。兼言爲顯
T1562_.29.0730b29: 見道諦時。亦得聖戒及法證淨。達唯道法是
T1562_.29.0730c01: 證滅因。誠可遵求生決定信。然所信法略有
T1562_.29.0730c02: 二種。一別二總。總通四諦別唯三諦。全菩薩
T1562_.29.0730c03: 獨覺道。菩薩道者唯有學法。獨覺道者通學
T1562_.29.0730c04: 無學。若無漏信縁別法生名不雜縁。於法證
T1562_.29.0730c05: 淨若無漏信。兼縁佛僧名爲雜縁。於法證淨
T1562_.29.0730c06: 故見三諦唯得二種。見道諦時具足得四。見
T1562_.29.0730c07: 道諦位爲於現前得佛法僧三證淨不。非皆
T1562_.29.0730c08: 現得。見道諦時現行總縁諸道諦故。應知現
T1562_.29.0730c09: 在唯有雜縁一法證淨。乘此勢力修得未來
T1562_.29.0730c10: 多刹那信。於中有別縁佛法僧。或有總縁二
T1562_.29.0730c11: 三寶者。諸別縁者名三證淨。諸總縁者法證
T1562_.29.0730c12: 淨攝。道類智時修八智故。亦得三諦法戒二
T1562_.29.0730c13: 種。道法忍等三刹那中。未來唯修道諦四種。
T1562_.29.0730c14: 由所信別故名有四。應知實事唯有二種。謂
T1562_.29.0730c15: 於佛等三種證淨以信爲體。聖戒證淨以戒
T1562_.29.0730c16: 爲體故唯有二。若七支戒實唯一者。如何覺
T1562_.29.0730c17: 分中實事有十一。應唯有十種或十六或多。
T1562_.29.0730c18: 以覺分中身語二業。説有差別及相有異。正
T1562_.29.0730c19: 命一種雖有別説。離身語業無別體相。依有
T1562_.29.0730c20: 別相前覺分中。説言實事有十一種。雖身語
T1562_.29.0730c21: 業一一有多。然種類同故各立一如四念住。
T1562_.29.0730c22: 前三證淨謂慧與信。若不雜縁隨所縁別。雖
T1562_.29.0730c23: 有多種而類同故。各立爲一此亦應然。今證
T1562_.29.0730c24: 淨中依身語業聖戒相等。及契經中同説不
T1562_.29.0730c25: 缺。不穿等故總立爲一。隨身語業類別分二。
T1562_.29.0730c26: 聖戒相同總立爲一。故二與一無相違過。爲
T1562_.29.0730c27: 依何義立證淨名。如實覺知四聖諦理故名
T1562_.29.0730c28: 爲證。正信三寶及妙尸羅倶名爲淨。由證得
T1562_.29.0730c29: 淨立證淨名。正信是心清淨相攝可名爲淨。
T1562_.29.0731a01: 尸羅不是清淨相攝寧立淨名。此四皆是清
T1562_.29.0731a02: 淨相攝。離不信垢破戒垢故。又此四種唯無
T1562_.29.0731a03: 漏故。離垢無漏故立淨名。此四何縁次第如
T1562_.29.0731a04: 是。餘三以佛爲根本故。佛於正説有功能故。
T1562_.29.0731a05: 於彼證淨立在最初。正説功能由悟法故。於
T1562_.29.0731a06: 彼證淨立爲第二。現觀法藏唯聖僧故。於彼
T1562_.29.0731a07: 證淨立爲第三。觀法藏能依聖戒故。聖戒證
T1562_.29.0731a08: 淨立在最後。有言。佛是正説法師。是故最初
T1562_.29.0731a09: 立佛證淨。佛何所説愛盡涅槃。是故第二立
T1562_.29.0731a10: 法證淨。爲誰説法爲向果僧。是故第三立僧
T1562_.29.0731a11: 證淨。僧依聖戒而得建立。是故第四立戒證
T1562_.29.0731a12: 淨。有説。此四猶如導師。道路商侶及所乘
T1562_.29.0731a13: 乘。故説此四次第如是。經言。學位成就八支。
T1562_.29.0731a14: 無學位中具成就十。學位亦成正脱正智。何
T1562_.29.0731a15: 縁於彼不建立支。正*脱正智以何爲體。頌
T1562_.29.0731a16:
T1562_.29.0731a17:     學有餘縛故 無正脱智支
T1562_.29.0731a18:     解脱爲無爲 謂勝解惑滅
T1562_.29.0731a19:     有爲無學支 即二解脱蘊
T1562_.29.0731a20:     正智如覺説 謂盡無生智
T1562_.29.0731a21: 論曰。有學位中尚有餘縛。未解脱故無解脱
T1562_.29.0731a22: 支。非離少縛可名脱者。非無解脱體可立解
T1562_.29.0731a23: 脱智。故有學位不立二支。謂立支名依勝助
T1562_.29.0731a24: 用。在有學位既有餘縛。雖有解脱無勝助用。
T1562_.29.0731a25: 無勝解脱故彼勝智亦無。故此二支非在有
T1562_.29.0731a26: 學。無學已脱一切縛故。依内解脱生二智故。
T1562_.29.0731a27: 有勝助用理可立支。有學不然故唯成八。解
T1562_.29.0731a28: 脱體有二。謂有爲無爲。有爲解脱勝解爲
T1562_.29.0731a29: 體。無爲解脱惑滅爲體。前復有曰説學無
T1562_.29.0731b01: 學。依十聖身説名爲學。依第八聖立無學
T1562_.29.0731b02: 名。唯有爲中無學解脱。可得建立爲解脱支。
T1562_.29.0731b03: 惑滅無爲無支用故。支攝解脱復有二種。謂
T1562_.29.0731b04: 時不時有差別故。有説。慧心有差別故。應知
T1562_.29.0731b05: 此二即解脱蘊。經主此中意作是説。非唯勝
T1562_.29.0731b06: 解得此蘊名。若爾是何。謂眞智力能永除遣
T1562_.29.0731b07: 貪及瞋癡。即心離垢名解脱蘊。以何爲證。如
T1562_.29.0731b08: 契經言。云何解脱清淨最勝。謂心從貪離染
T1562_.29.0731b09: 解脱。及從瞋癡離染解脱。於解脱蘊未滿爲
T1562_.29.0731b10: 滿。已滿爲攝修欲勤等。此何所證。若唯勝解
T1562_.29.0731b11: 是解脱蘊。經不應言。謂心從貪離染解脱。及
T1562_.29.0731b12: 從瞋癡離染解脱。於解脱蘊乃至廣説。由此
T1562_.29.0731b13: 證知即心離垢。名解脱蘊非唯勝解。此不成
T1562_.29.0731b14: 證。謂經亦説。云何名心清淨最勝。謂離諸欲
T1562_.29.0731b15: 惡不善法。乃至安住第四靜慮。於等持蘊未
T1562_.29.0731b16: 滿爲滿。已滿爲攝修欲勤等。非心離垢即名
T1562_.29.0731b17: 等持。差別品中已廣成立。如由欲等衆行功
T1562_.29.0731b18: 能。令諸等持圓滿而起。等持圓滿名心清淨。
T1562_.29.0731b19: 等持令心離穢濁故。非心離垢即名等持。如
T1562_.29.0731b20: 是亦由欲等勢力。令解脱蘊圓滿而生。解脱
T1562_.29.0731b21: 圓滿説心解脱。解脱令心離穢濁故。非心離
T1562_.29.0731b22: 垢即名解脱。故我所立不違契經。又如増上
T1562_.29.0731b23: 慢相應邪勝解名邪解脱。不可説此即増上
T1562_.29.0731b24: 慢所染汚心。如是離此慢相應正勝解名正
T1562_.29.0731b25: 解脱。不可説此即是離慢所得淨心。又若此
T1562_.29.0731b26: 中即心離垢。名解脱蘊無別解脱。經不應前
T1562_.29.0731b27: 説心清淨最勝。清淨離垢義無別故。又此經
T1562_.29.0731b28: 説。解脱蘊言。理實亦非唯是勝解。意取勝解
T1562_.29.0731b29: 及同聚法。總説名爲解脱蘊故。由此彼説非
T1562_.29.0731c01: 唯勝解。名解脱蘊於我無違。是故所言二解
T1562_.29.0731c02: 脱蘊。體是勝解其理極成。如是已説正解脱
T1562_.29.0731c03: 體。正智體者。謂顯正見。如前覺説即盡無
T1562_.29.0731c04: 生。前名菩提今名正智。所言無學心解脱者。
T1562_.29.0731c05: 心於何位正解脱耶。爲於未來現在過去。頌
T1562_.29.0731c06:
T1562_.29.0731c07:     無學心生時 正從障解脱
T1562_.29.0731c08: 論曰。如本論説。初無學心未來生時從障解
T1562_.29.0731c09: 脱。且應思擇本論此文。説未來言應成煩重。
T1562_.29.0731c10: 説生時言義已顯故。此責不然。隨問答故。謂
T1562_.29.0731c11: 先問者問無學心。於何世中正得解脱。是故
T1562_.29.0731c12: 今答言在未來。恐彼謂通未來一切。復爲簡
T1562_.29.0731c13: 別言是生時。或但應言生時解脱。然或有
T1562_.29.0731c14: 謂生時是現在。爲遮彼故言未來生時。現是
T1562_.29.0731c15: 已生非生時故。或就相續立解脱名。則一切
T1562_.29.0731c16: 未來皆名正解脱。若就行世立解脱名。則唯
T1562_.29.0731c17: 生時名正解脱。爲別顯二義説未來生時。諸
T1562_.29.0731c18: 煩重言必顯別義。理應推究無容非撥。依如
T1562_.29.0731c19: 是義故有頌
T1562_.29.0731c20:     文於義已足 而復説餘言
T1562_.29.0731c21:     非無義有文 應思求別義
T1562_.29.0731c22: 雖於此位諸所有蘊。皆得解脱而但説心。然
T1562_.29.0731c23: 不可言有缺減失。以心所等隨從心故。染淨
T1562_.29.0731c24: 法中心爲主故。雖無有我而可於心。假説縛
T1562_.29.0731c25: 者脱者等故。若已説勝義已説餘。或於此中
T1562_.29.0731c26: 如擧喩法。擧心一法令類思餘。雖諸學心亦
T1562_.29.0731c27: 於生位從障解脱。而論但説初無學心生時
T1562_.29.0731c28: 脱者。據無餘斷證解脱故。又此唯説純解脱
T1562_.29.0731c29: 故。此中有心是自性解脱非相續解脱。應作
T1562_.29.0732a01: 四句。有學無漏無學世俗。無學無漏餘世俗
T1562_.29.0732a02: 心。如次應知四句差別。此中雖擧正生刹那。
T1562_.29.0732a03: 而實未來皆得解脱。與正生者生障同故。依
T1562_.29.0732a04: 此勢力所修未來。世俗善根亦得解脱。依淨
T1562_.29.0732a05: 續彼得生故。爲重顯示初無學心。未來生
T1562_.29.0732a06: 時從障解脱。是故本論復作是言。謂無間道
T1562_.29.0732a07: 現趣已滅。及解脱道現趣已生。爾時無學心
T1562_.29.0732a08: 名從障解脱。無間道者。謂金剛定并定眷屬。
T1562_.29.0732a09: 臨過去位立以現名。次後施設過去名故。趣
T1562_.29.0732a10: 已滅者顯在正滅。隣次必入已滅位故。解脱
T1562_.29.0732a11: 道者。謂初盡智并智眷屬。臨現在位立以現
T1562_.29.0732a12: 名。次後施設現在名故。趣已生者顯在正生。
T1562_.29.0732a13: 隣次必入已生位故。言爾時者。謂正滅生時。
T1562_.29.0732a14: 無學心者初盡智倶起。從障解脱者非唯煩
T1562_.29.0732a15: 惱障。色無色界感生果業。亦是爾時所脱障
T1562_.29.0732a16: 故。此業亦障阿羅漢得。由此古昔諸大論師
T1562_.29.0732a17: 咸作是言。業於得忍不還應果極爲障礙。作
T1562_.29.0732a18: 如是釋本論所言。則已釋經心解脱義。道於
T1562_.29.0732a19: 何位令生障斷。頌曰
T1562_.29.0732a20:     道唯正滅位 能令彼障斷
T1562_.29.0732a21: 論曰。唯言爲顯正滅非餘。如生未生道倶解
T1562_.29.0732a22: 脱。非滅已滅倶令障斷。寧知正滅位能斷障
T1562_.29.0732a23: 非餘。以説道正生正從障脱故。道未生位未
T1562_.29.0732a24: 得解脱。道已生位已得解脱。倶不可立正解
T1562_.29.0732a25: 脱名。若道正滅時不能斷障。如何道生位得
T1562_.29.0732a26: 正脱名。故正滅時道能斷障。於前後位斷用
T1562_.29.0732a27: 定無。如何未生亦名解脱。與正生者生障同
T1562_.29.0732a28: 故。如世現見開水路時。近水遠水皆言離障。
T1562_.29.0732a29: 如是既見能斷惑道身中已生。亦應可説近
T1562_.29.0732b01: 心遠心皆得解脱。或如正起初無學心。有得
T1562_.29.0732b02: 正生名正解脱。如是彼類未來所修。無漏心
T1562_.29.0732b03: 等有得起故。定不生法尚得名爲正得解脱。
T1562_.29.0732b04: 況當生者。此中所説正解脱言。顯已解脱心
T1562_.29.0732b05: 今正得解脱。如是所説豈不相違。已解脱言
T1562_.29.0732b06: 據自性解脱。今解脱言據從障解脱。所望各
T1562_.29.0732b07: 異何義相違。或已解脱言據本有解脱。據在
T1562_.29.0732b08: 身行世説今解脱言。由此所言無相違失。諸
T1562_.29.0732b09: 行世者皆解脱耶。不爾要勤破生障者。有餘
T1562_.29.0732b10: 師説。正解脱時亦得名爲心已解脱。性是已
T1562_.29.0732b11: 捨煩惱障故理必應然。以解脱道依無煩惱
T1562_.29.0732b12: 相*續轉故。已出障故名已解脱。今行世故名
T1562_.29.0732b13: 今解脱。由此所説互不相違。經説。心從貪今
T1562_.29.0732b14: 得解脱。此所言解脱其義云何。爲是令心
T1562_.29.0732b15: 與貪相離。爲令貪性不復縁心。心名有貪爲
T1562_.29.0732b16: 相應故。爲所縁故。爲得隨故。若相應故應
T1562_.29.0732b17: 唯染心名得解脱。便違自宗説離貪心得解
T1562_.29.0732b18: 脱故。又若此法與彼相應。必定無容令此離
T1562_.29.0732b19: 彼。心應畢竟不解脱貪。若所縁故應染汚心
T1562_.29.0732b20: 亦得解脱。理不應説貪相應心名爲解脱。又
T1562_.29.0732b21: 彼貪性若縁此心。無暫不縁及餘縁義。如何
T1562_.29.0732b22: 可説心脱彼貪。若得隨故應有學心亦名有
T1562_.29.0732b23: 貪。依止貪得所隨相續而現起故。正理論者
T1562_.29.0732b24: 作如是言。唯離貪心今得解脱。何等名曰有
T1562_.29.0732b25: 貪離貪二種心相。謂心若與貪相應者名有
T1562_.29.0732b26: 貪心。若不相應亦不爲貪。同類因者名離貪
T1562_.29.0732b27: 心。乃至有癡離癡亦爾。既説離貪心得解脱。
T1562_.29.0732b28: 即立解脱唯不染心。然不染心總有四種。謂
T1562_.29.0732b29: 有漏中分善無記。及無漏中分學無學。言離
T1562_.29.0732c01: 貪心*今解脱者。*今解脱有二。謂行世相續
T1562_.29.0732c02: 諸有漏心。一切皆有相續解脱。加行得者亦
T1562_.29.0732c03: 許兼有行世解脱。諸無漏心一切皆有行世
T1562_.29.0732c04: 解脱。無學攝者亦許兼有相續解脱。諸有説
T1562_.29.0732c05: 言。若心悟入清淨安住得解脱者。應知此辯
T1562_.29.0732c06: 行世解脱。諸有説心正善解脱者。應知此辯
T1562_.29.0732c07: 相續解脱。諸有説言阿羅漢果成就正智及
T1562_.29.0732c08: 正解脱。如是名爲正解脱滿。應知此辯自性
T1562_.29.0732c09: 解脱。由阿羅漢二解脱滿。故説名心正善解
T1562_.29.0732c10: 脱。謂諸聖道皆名正性解脱。依彼名正解脱。
T1562_.29.0732c11: 諸阿羅漢證無缺減。故説彼心正善解脱。如
T1562_.29.0732c12: 是所辯二解脱中。諸染汚心皆無容有。故彼
T1562_.29.0732c13: 不可名得解脱。外離染者可具説二。謂正解
T1562_.29.0732c14: 脱及邪解脱。然不可説心正解脱。由彼身中
T1562_.29.0732c15: 闕聖道故。亦不可言心不解脱。於當地染具
T1562_.29.0732c16: 足離故。又雖許彼有正解脱。不許名心正解
T1562_.29.0732c17: 脱者。非如聖者如理轉故。謂若諸聖於五部
T1562_.29.0732c18: 結。能正分析漸次而斷。是故説名心正解脱。
T1562_.29.0732c19: 外離染者於五部結不正分析。總以世道倶
T1562_.29.0732c20: 時而斷故。雖斷結而不應名心正解脱。然許
T1562_.29.0732c21: 名爲正解脱者。以實能斷諸邪縛故。如世尊
T1562_.29.0732c22: 言。貪等煩惱雜染心故*令不解脱。由此證
T1562_.29.0732c23: 知貪等斷故。不染汚心名得解脱。如濁水滅
T1562_.29.0732c24: 後水生時。離濁澄清名爲淨水。如是與染倶
T1562_.29.0732c25: 行心滅。依淨相續諸心轉時。離縛而生名爲
T1562_.29.0732c26: 解脱。未離染者不染汚心。依有染身似變異
T1562_.29.0732c27: 轉。如雜血乳不名解脱。諸有學心雖是無漏。
T1562_.29.0732c28: 而由相續不清淨故。非如無學心名相續解
T1562_.29.0732c29: 脱。如依病眼有昧識生。眼無病時發明淨識。
T1562_.29.0733a01: 而無眼識自性轉過。如是煩惱所損相續。依
T1562_.29.0733a02: 之雖有善淨識生。由煩惱力不明利轉。離煩
T1562_.29.0733a03: 惱時識便明利。由彼相續順煩惱生。故能依
T1562_.29.0733a04: 心不名解脱。若彼相續違煩惱生。此能依心
T1562_.29.0733a05: 方名解脱。故離染者身相續中。不染汚心所
T1562_.29.0733a06: 依相續。昔被貪等之所損害。今離貪等故亦
T1562_.29.0733a07: 名今解脱。若與貪等相應之心。必不可令解
T1562_.29.0733a08: 脱貪等。故依正理諸論師言。唯離貪心今得
T1562_.29.0733a09: 解脱。分別論者作如是言。唯有貪心今得解
T1562_.29.0733a10: 脱。如有垢器後除其垢。如頗胝迦由所依處。
T1562_.29.0733a11: 顯色差別有異色生。如是淨心貪等所染。名
T1562_.29.0733a12: 有貪等後還解脱。聖教亦説心本性淨。有時
T1562_.29.0733a13: 客塵煩惱所染。此不應理。刹那滅法如器垢
T1562_.29.0733a14: 除不應理故。謂垢與器倶刹那滅。不可轉有
T1562_.29.0733a15: 垢即成無垢器。但縁合故有垢器滅。無垢器
T1562_.29.0733a16: 生名器除垢。又器與垢非互爲因。容可計爲
T1562_.29.0733a17: 垢除器在。貪心相望必互爲因。如何從貪心
T1562_.29.0733a18: 可解脱。又道與惑有倶行過。謂彼不許實有
T1562_.29.0733a19: 去來。不可言心住彼解脱。若於現在有有貪
T1562_.29.0733a20: 心。道復現行令心解脱。豈不道惑倶時現行。
T1562_.29.0733a21: 過失必隨不可得離。若謂道起斷貪隨眠。説
T1562_.29.0733a22: 與彼倶亦無有過。執隨眠體非心相應。説何
T1562_.29.0733a23: 有貪心今時得解脱。又隨眠體彼執非貪。以
T1562_.29.0733a24: 彼自言貪是纒故。爲説何等名有貪心。而言
T1562_.29.0733a25: 今時從貪解脱。故彼所説朋助惡宗。又彼
T1562_.29.0733a26: 不審思引頗胝迦喩。理實彼體無異色生。隔
T1562_.29.0733a27: 頗胝迦見顯色故。謂如彼體不攬他形。如是
T1562_.29.0733a28: 亦無攬他顯理。而共於彼見異顯色。隔彼見
T1562_.29.0733a29: 他所依顯故。設許彼體有異顯生。亦不應言
T1562_.29.0733b01: 頗胝迦寶。本體恒在有異色生。前餘色倶頗
T1562_.29.0733b02: 胝迦滅。後與餘色倶新生故。由此彼喩輕爾
T1562_.29.0733b03: 而立。所引至教與理相違。故應此文定非眞
T1562_.29.0733b04: 説。且應徴詰諸有染心。云何名爲本性清淨。
T1562_.29.0733b05: 彼言心性本是不染。若爾與染心所相應。爾
T1562_.29.0733b06: 時此心轉成染者。是則煩惱應轉成淨。由與
T1562_.29.0733b07: 清淨心體相應。此彼別因不可得故。又心性
T1562_.29.0733b08: 淨理無被染。先後與倶皆不成故。謂若先有
T1562_.29.0733b09: 自性淨心。後煩惱生方被染者。應淨心體非
T1562_.29.0733b10: 刹那滅。若先有惑後淨心生。被先已生惑所
T1562_.29.0733b11: 染者。應此惑體非刹那滅。若心與惑倶時而
T1562_.29.0733b12: 生。則不應言心本性淨。有時客塵煩惱所染。
T1562_.29.0733b13: 許心與煩惱是一時。生一果一等流一異熟
T1562_.29.0733b14: 法。而説心本淨煩惱爲客塵。是戻正言非應
T1562_.29.0733b15: 理論。又於三世推徴煩惱畢竟無力能。染
T1562_.29.0733b16: 淨心過去未來無作用故。現在倶墮一刹那
T1562_.29.0733b17: 故。又若説心以淨爲性。後與煩惱相應位中。
T1562_.29.0733b18: 轉成染者應失自性。既失自性應不名心。故
T1562_.29.0733b19: 不應説心本性淨。有時客塵煩惱所染。若抱
T1562_.29.0733b20: 愚信不敢非撥言此非經。應知此經違正理
T1562_.29.0733b21: 故非了義説。若爾此經依何密意。依本客性
T1562_.29.0733b22: 密作是説。謂本性心必是清淨。若客性心容
T1562_.29.0733b23: 有染汚。本性心者。謂無記心。非慼非欣任
T1562_.29.0733b24: 運轉位。諸有情類多住此心。一切位中皆容
T1562_.29.0733b25: 有故。此心必淨非染汚故。客性心者。謂所餘
T1562_.29.0733b26: 心。非諸有情多分安住。亦有諸位非皆
T1562_.29.0733b27: 有。斷善根者。必無善心。無學位中必無染故。
T1562_.29.0733b28: 此心有染非唯淨故。如言。河水本性澄清。有
T1562_.29.0733b29: 時客塵坌少令濁。如是但約心相續中。住本
T1562_.29.0733c01: 性時説名爲淨。住客性位*容暫有染。此釋與
T1562_.29.0733c02: 教正理無違。寧雜染心本性是淨。至除染位
T1562_.29.0733c03: 名得解脱。豈不心起貪得所隨皆名有貪心。
T1562_.29.0733c04: 非但貪倶者此不應理。非心隨得可名有貪。
T1562_.29.0733c05: 補特伽羅可説隨得名有貪故。謂諸得起得
T1562_.29.0733c06: 所得法。不令屬餘法但令屬有情。故諸有情
T1562_.29.0733c07: 由得勢力名爲有戒。有貪者等心心所等法。
T1562_.29.0733c08: 則不然要與彼倶方名有彼。若異此者諸有
T1562_.29.0733c09: 貪心。亦應得名有瞋癡等。有瞋等者應名有
T1562_.29.0733c10: 貪。又尋得倶諸心心所。應皆可説名爲有尋。
T1562_.29.0733c11: 則應畢竟無無尋唯伺定。又先已説先説者
T1562_.29.0733c12: 何。謂應有學心亦名有貪故。許亦何過。若是
T1562_.29.0733c13: 有貪應是所斷。非眞對治不應聖者爲永斷
T1562_.29.0733c14: 貪。修有貪心爲眞對治。又如佛説有尋伺言。
T1562_.29.0733c15: 依尋伺相應非彼得倶起。如是佛説有貪心
T1562_.29.0733c16: 言。唯依貪相應非貪得倶起。若爾有漏及有
T1562_.29.0733c17: 隨眠應唯漏相應。隨眠相應法此不必爾。以
T1562_.29.0733c18: 諸色等亦名有漏有隨眠故。由二有言義通
T1562_.29.0733c19: 多釋。謂隨増漏與漏法同。倶得名爲有漏法
T1562_.29.0733c20: 故。若於是處隨眠隨増。及隨眠相應名有隨
T1562_.29.0733c21: 眠故。又諸有爲法隨因縁生滅。不隨因縁本
T1562_.29.0733c22: 性轉變。若此法性隨因縁生。即此法性隨因
T1562_.29.0733c23: 縁滅。非貪勢力令不染心轉成染汚。但有自
T1562_.29.0733c24: 性染汚心起與貪相應。由貪相應得有貪號。
T1562_.29.0733c25: 心性是染本不由貪。故不染心本性清淨。諸
T1562_.29.0733c26: 染汚心本性染汚。此義決定不可傾動。如契
T1562_.29.0733c27: 經中説有三界。謂斷離滅。於前所説二解脱
T1562_.29.0733c28: 中此何爲體。如是三界差別云何。頌曰
T1562_.29.0733c29:     無爲説三界 離界唯離貪
T1562_.29.0734a01:     斷界斷餘結 滅界滅彼事
T1562_.29.0734a02: 論曰。斷等三界即分前説。無爲解脱以爲自
T1562_.29.0734a03: 體。然三界體約假有異。若就實事則無差別。
T1562_.29.0734a04: 云何名爲約假有異。謂離貪結名爲離界。斷
T1562_.29.0734a05: 餘八結名爲斷界。滅餘一切貪等諸結。所繋
T1562_.29.0734a06: 事體名爲滅界。何縁三界如是差別。謂有漏
T1562_.29.0734a07: 法總略有三。一者能繋而非能染。二者能繋
T1562_.29.0734a08: 亦是能染。三者非二。順繋染法斷此三法所
T1562_.29.0734a09: 證無爲。如次名爲斷等三界。有餘師説。唯斷
T1562_.29.0734a10: 能繋別有無爲斷餘不爾。彼説能繋有縁八
T1562_.29.0734a11: 結。有縁愛結有縁餘事。斷此三種所證無爲。
T1562_.29.0734a12: 如次名爲斷等三界。有餘師説。唯斷能染別
T1562_.29.0734a13: 有無爲斷餘不爾。彼師説。愛有縁八結。有縁
T1562_.29.0734a14: 愛結有縁餘事。斷此三種所證無爲。如次名
T1562_.29.0734a15: 爲斷等三界。隨所繋事別得擇滅。故三説中
T1562_.29.0734a16: 初説爲善。此中上座作如是言。但隨己情作
T1562_.29.0734a17: 此分別。建立聖諦涅槃等中。唯以愛爲門説
T1562_.29.0734a18: 斷衆惑故。如契經言。云何集聖諦謂愛後有
T1562_.29.0734a19: 愛。乃至廣説。云何滅聖諦。謂諸愛斷離滅。云
T1562_.29.0734a20: 何名涅槃。謂諸愛斷離滅。若於色等已斷欲
T1562_.29.0734a21: 貪。我説。彼名已斷色等。一切行斷名爲斷界。
T1562_.29.0734a22: 一切行離名爲離界。一切行滅名爲滅界。佛
T1562_.29.0734a23: 所説經皆是了義。無別意趣不應異釋。此説
T1562_.29.0734a24: 不然。先已説故謂我先説。若就實事如是三
T1562_.29.0734a25: 界體無差別。然一一體假説爲三。由此無爲
T1562_.29.0734a26: 是無相法。假立名相必待有爲。謂此無爲一
T1562_.29.0734a27: 一自體。斷八結得故名斷界。離愛結得故名
T1562_.29.0734a28: 離界。滅彼蘊得故名滅界隨所待異假立三
T1562_.29.0734a29: 名。理實無爲體無三別。於一一體具三義故。
T1562_.29.0734b01: 雖於離愛所得義中。世尊亦言是斷是滅。然
T1562_.29.0734b02: 依近治唯説離聲。雖滅諸蘊所得義中。契經
T1562_.29.0734b03: 亦説。是斷是離。而諸經中多言蘊滅。故於此
T1562_.29.0734b04: 義唯説滅聲。雖斷餘結所得義中。契經亦言。
T1562_.29.0734b05: 是離是滅。然離滅名別目前二。故於此義唯
T1562_.29.0734b06: 説斷聲。或此無爲隨所繋事有多種故。體實
T1562_.29.0734b07: 有多三界由斯體實各別。然依合立一涅槃
T1562_.29.0734b08: 性。故説三界展轉相即。是故經説。一切行斷
T1562_.29.0734b09: 名爲斷界。乃至廣説。理實此經定非了義。非
T1562_.29.0734b10: 一切行皆是應斷。亦非皆是所應離事。然此
T1562_.29.0734b11: 經説。皆斷離言。故知此經待別意説。若謂餘
T1562_.29.0734b12: 處已簡別言。諸有漏法一切應斷。此雖總説
T1562_.29.0734b13: 一切行言。准彼即知此唯有漏。故無此經非
T1562_.29.0734b14: 了義失。此不成救。筏喩經中説。無漏道亦可
T1562_.29.0734b15: 斷故。如言我説筏喩法門。法尚應斷何況非
T1562_.29.0734b16: 法。不可由此便作是言。無漏行斷亦名斷界。
T1562_.29.0734b17: 勿説斷界即二界體。聖道亦應是所離事。以
T1562_.29.0734b18: 所離事唯貪所縁。故彼所言經皆了義。無別
T1562_.29.0734b19: 意趣理定不然。現見此經別意説故。彼復於
T1562_.29.0734b20: 此異門説言。若從諸行貪愛永斷。諸行爾時
T1562_.29.0734b21: 皆名斷故名爲斷界。如契經説。若於色等
T1562_.29.0734b22: 已斷欲貪。我説彼名已斷色等。若於諸行
T1562_.29.0734b23: 煩惱不生。諸行爾時從貪得離故名離界。即
T1562_.29.0734b24: 一切行不復轉時名爲滅界。如是上座於斷
T1562_.29.0734b25: 等三。建立差別極爲雜亂。如貪斷故色等
T1562_.29.0734b26: 名斷。如是亦應由貪離故色等名離。由貪滅
T1562_.29.0734b27: 故色等名滅。是則唯依貪愛永斷説斷離滅。
T1562_.29.0734b28: 如説於色無餘斷愛。離愛滅愛乃至廣説。故
T1562_.29.0734b29: 從諸行貪愛斷時。即應具成斷離滅界。無勞
T1562_.29.0734c01: 復計餘法離滅。又於諸行煩惱不生。諸行離
T1562_.29.0734c02: 貪既名離界。愛餘煩惱所以不生。由諸行
T1562_.29.0734c03: 中煩惱已斷。何縁不許亦名斷界。此不生法
T1562_.29.0734c04: 有離界名無滅界名斯有何理。諸不生法最
T1562_.29.0734c05: 應名滅。以契經言由無明滅諸行滅故。又涅
T1562_.29.0734c06: 槃時諸行不轉既名滅界。未涅槃時諸煩惱
T1562_.29.0734c07: 滅寧非滅界。要由離愛餘煩惱斷。行方不轉
T1562_.29.0734c08: 名般涅槃。應滅界中有斷離界。如是三界應
T1562_.29.0734c09: 無差別。若謂此三雖復雜亂由少因故。無爲
T1562_.29.0734c10: 界中約分位殊立三界別。何縁不許對法諸
T1562_.29.0734c11: 師。如前所明三界差別。若假若實倶無亂故。
T1562_.29.0734c12: 是故上座率自妄情謗斥我宗。言隨己見如
T1562_.29.0734c13: 是自愛憎背他言。談正理時不應收採。准此
T1562_.29.0734c14: 已釋諸契經中。斷離滅想三相差別。或初業
T1562_.29.0734c15: 地我當斷想名爲斷想。若離染地我正斷想
T1562_.29.0734c16: 名爲離想。若已辦地我已斷想名爲滅想。或
T1562_.29.0734c17: 於已受蘊重擔中。見不捨過起欲捨想名爲
T1562_.29.0734c18: 斷想。以捨與斷名差別故。若於餘蘊不復生
T1562_.29.0734c19: 中見勝功徳。起欲求想名爲滅想。不生與滅
T1562_.29.0734c20: 名差別故。既得離染清淨相續。於諸蘊法無
T1562_.29.0734c21: 所顧戀。於般涅槃見靜妙想名爲離想。無戀
T1562_.29.0734c22: 與離名差別故。若事能厭必能離耶。不爾云
T1562_.29.0734c23: 何。頌曰
T1562_.29.0734c24:     厭縁苦集慧 離縁四能斷
T1562_.29.0734c25:     相對互廣陜 故應成四句
T1562_.29.0734c26: 論曰。唯縁苦集所起忍智。説名爲厭餘則不
T1562_.29.0734c27: 然。四諦境中所起忍智。能斷惑者皆得離名。
T1562_.29.0734c28: 廣陜有殊故成四句。有厭非離。謂縁苦集不
T1562_.29.0734c29: 令惑斷所有忍智。縁厭境故。非離染故。應知
T1562_.29.0735a01: 此中先離欲染。後見諦者苦集法忍。及見道
T1562_.29.0735a02: 中苦智集智。但名爲厭縁厭境故。忍不名離
T1562_.29.0735a03: 惑先斷故。智不名離非斷治故。并修道中加
T1562_.29.0735a04: 行解脱勝進道攝。苦智集智但名爲厭縁厭
T1562_.29.0735a05: 境故。不名爲離非斷治故。有離非厭。謂縁滅
T1562_.29.0735a06: 道能令惑斷。所有忍智能離染故。縁欣境故。
T1562_.29.0735a07: 應知此中未離欲染。入見諦者滅道法忍。及
T1562_.29.0735a08: 諸所有滅道類忍。并修道中無間道攝。滅智
T1562_.29.0735a09: 道智但名爲離。是斷治故不名爲厭縁欣境
T1562_.29.0735a10: 故。有厭亦離。謂縁苦集能令惑斷所有忍智。
T1562_.29.0735a11: 應知此中未離欲染。入見諦者苦集法忍。及
T1562_.29.0735a12: 諸所有苦集類忍。并修道中無間道攝苦智
T1562_.29.0735a13: 集智。有非厭離。謂縁滅道不令惑斷所有忍
T1562_.29.0735a14: 智。應知此中先離欲染後見諦者。滅道法忍
T1562_.29.0735a15: 及見道中滅智道智。并修道中加行解脱勝
T1562_.29.0735a16: 進道攝。滅智道智
T1562_.29.0735a17: *説一切有部順正理論*卷第七十二
T1562_.29.0735a18:
T1562_.29.0735a19:
T1562_.29.0735a20:
T1562_.29.0735a21: 阿毘達磨順正理論卷第七十三
T1562_.29.0735a22:   尊者衆賢造
T1562_.29.0735a23:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0735a24:   *辯智品第七之一
T1562_.29.0735a25: 如是已依諸道差別。建立賢聖補特伽羅。所
T1562_.29.0735a26: 依道中作如是説。正見正智名無學支。故於
T1562_.29.0735a27: 此中應審思擇。爲有慧見非智。及有慧智非
T1562_.29.0735a28: 見。而別建立見智二支。亦有云何。頌曰
T1562_.29.0735a29:     聖慧忍非智 盡無生非見
T1562_.29.0735b01:     餘二有漏慧 皆智六見性
T1562_.29.0735b02: 論曰。慧有二種有漏無漏。唯無漏慧立以聖
T1562_.29.0735b03: 名。此聖慧中八忍非智性。所以者何。非決斷
T1562_.29.0735b04: 性故唯決斷義是智義故。如何八忍不能決
T1562_.29.0735b05: 斷。自所斷疑得隨相續生故。或求見境意樂
T1562_.29.0735b06: 止息。加行奢緩説名爲智。諸忍正起推度意
T1562_.29.0735b07: 樂。加行猛利故非智攝。而名見者推度性故。
T1562_.29.0735b08: 盡及無生二智非見性。推度意樂一向止息
T1562_.29.0735b09: 故。所起加行極奢緩故。而名智者決斷性故。
T1562_.29.0735b10: 所餘皆通智見二性。已斷自疑推度性故。謂
T1562_.29.0735b11: 前八忍盡無生餘。有學八智無學正見。一一
T1562_.29.0735b12: 皆通見智性攝。豈不忍餘諸無間道。亦自所
T1562_.29.0735b13: 惑得隨生。無非正起推度意樂。加行猛
T1562_.29.0735b14: 利應非智攝。盡無生餘解脱道等。此相違故
T1562_.29.0735b15: 皆應非見。此難不然。餘無間道無自品疑得
T1562_.29.0735b16: 隨相續生故。又彼唯見曾所見境。非如八忍
T1562_.29.0735b17: 極違智故。餘解脱等非全息求。所起加行非
T1562_.29.0735b18: 極奢緩。以皆於後有所作故。由此一切皆通
T1562_.29.0735b19: 二種。並具推度決斷用故。諸有漏慧皆智性
T1562_.29.0735b20: 攝。於中唯六亦是見性。謂五染汚見世正見
T1562_.29.0735b21: 爲六。有餘師説。能發身語五識所引。及命終
T1562_.29.0735b22: 時意識相應。善有漏慧亦非見性。外門轉故
T1562_.29.0735b23: 如能引故。勢力劣故。此亦不然。不應許故。非
T1562_.29.0735b24: 決定故。契經説故。謂不應許唯内門轉。方是
T1562_.29.0735b25: 見性勿聖慧中。外身命住非見性攝。然契經
T1562_.29.0735b26: 説。於外身循身觀是見性攝。亦非決定如五
T1562_.29.0735b27: 識身。所引意識如是性轉。以彼善等所引意
T1562_.29.0735b28: 識。有時亦是不善等故。由此不應所引意識
T1562_.29.0735b29: 同。能引五識是無分別性。如契經説。有命終
T1562_.29.0735c01: 時得正見倶善心心所。故説所有意地善慧。
T1562_.29.0735c02: 皆見性攝於理爲善。如是所説聖有漏慧。皆
T1562_.29.0735c03: 擇法故並慧性攝。智有幾種相別云何。頌曰
T1562_.29.0735c04:     智十總有二 有漏無漏別
T1562_.29.0735c05:     有漏稱世俗 無漏名法類
T1562_.29.0735c06:     世俗遍爲境 法智及類智
T1562_.29.0735c07:     如次欲上界 苦等諦爲境
T1562_.29.0735c08: 論曰。智有十種攝一切智。一世俗智。二法
T1562_.29.0735c09: 智。三類智。四苦智。五集智。六滅智。七道智。
T1562_.29.0735c10: 八他心智。九盡智。十無生智。如是十智總唯
T1562_.29.0735c11: 二種。有漏無漏性差別故。如是二智相別有
T1562_.29.0735c12: 三。謂世俗智法智類智。前有漏智總名世俗。
T1562_.29.0735c13: 瓶衣等物性可毀壞。顯在俗情故名世俗。此
T1562_.29.0735c14: 智多取世俗境故。多順世間俗事轉故。從多
T1562_.29.0735c15: 建立世俗智名。非無取勝義順勝義事轉。然
T1562_.29.0735c16: 是愛境無勝功能。息内衆惑故非無漏。或
T1562_.29.0735c17: 出世引發世間得世俗名。體即無智智隨屬
T1562_.29.0735c18: 彼得彼智名。意顯此名目有漏智。有説。諸
T1562_.29.0735c19: 趣名爲世俗。此智多是往諸趣因。從果爲名
T1562_.29.0735c20: 名世俗智。有説。此智無始時來。生死身中顯
T1562_.29.0735c21: 現而轉。由此故立世俗智名。或諸有中隨流
T1562_.29.0735c22: 無絶名世俗智。以一切時隨順諸有相續轉
T1562_.29.0735c23: 故。或復此智於一切境。能遍映發得世俗名。
T1562_.29.0735c24: 獨能遍縁一切法故。後無漏智分爲二種。法
T1562_.29.0735c25: 類二名所目別故。此二名義如前已釋。然有
T1562_.29.0735c26: 師釋。類謂比類以所現見事比不現見境。比
T1562_.29.0735c27: 量所攝得類智名。此釋不然。説實見故。謂非
T1562_.29.0735c28: 比量智可立實見名。諸契經中總説法類。若
T1562_.29.0735c29: 如實見苦則定見非我。於四聖諦如實見故。
T1562_.29.0736a01: 能如實見四聖諦故。有如是等無量契經。又
T1562_.29.0736a02: 聖位中等決定故。謂見迹者等決定知諸行
T1562_.29.0736a03: 非常。諸法非我涅槃寂靜。非眞現見可與比
T1562_.29.0736a04: 知等是決定。謂以此類彼名爲比知。彼非決
T1562_.29.0736a05: 定然亦有異故。由此眞見與比度知。理不應
T1562_.29.0736a06: 言等是決定。非諸聖智有比度理。故有智者
T1562_.29.0736a07: 必不應言。有聖諦境比智所證。又聖應無縁
T1562_.29.0736a08: 滅智故。謂若類智比智攝者。則應縁滅法智
T1562_.29.0736a09: 亦無。以滅總非現見事故。然許現量總有三
T1562_.29.0736a10: 種。依根領納覺慧別故。依根現量。謂依五根
T1562_.29.0736a11: 現取色等五外境界。領納現量。謂受想等心
T1562_.29.0736a12: 心所法正現在前。覺慧現量。謂於諸法隨其
T1562_.29.0736a13: 所應證自共相。此中若就依根領納。説類智
T1562_.29.0736a14: 境非現見事。則滅法智理亦應無。滅非依根
T1562_.29.0736a15: 領納境故。若就覺慧則不應言。類智所縁是
T1562_.29.0736a16: 比智境。是故一切如理所引。實義決擇皆現
T1562_.29.0736a17: 量智。類智既然故現量攝。是名二智相別成
T1562_.29.0736a18: 三。定心相應聖行相轉。有漏無漏二智何別。
T1562_.29.0736a19: 無漏於境行相明利。彼有漏智與此相違。如
T1562_.29.0736a20: 朅地羅餘木二炭。於所燒煉勢用不同。及勝
T1562_.29.0736a21: 劣香能熏用別。炎鐵草火熱勢有殊。二智相
T1562_.29.0736a22: 望差別亦爾。或俗智後起増上慢。無漏不然
T1562_.29.0736a23: 故有差別。又世俗智與法類智。境有寛陜故
T1562_.29.0736a24: 有差別。謂世俗智遍以一切有爲無爲爲所
T1562_.29.0736a25: 縁境。以契經説有世俗智能遍知苦。廣説乃
T1562_.29.0736a26: 至遍知虚空非擇滅。故亦有以非我行相。總
T1562_.29.0736a27: 縁一切法爲境。以契經説諸行非常。一切法
T1562_.29.0736a28: 非我涅槃寂靜故。然有經説。能以正慧觀一
T1562_.29.0736a29: 切法爲非我者。雖一切法實皆非我。而此一
T1562_.29.0736b01: 切聲非總目。諸法唯目苦諦所攝法盡故。次
T1562_.29.0736b02: 復言此能厭苦。有餘於此作是釋言。此慧實
T1562_.29.0736b03: 能縁一切法。然此行相本爲厭果。故偏依彼
T1562_.29.0736b04: 説厭苦言。如爲燒舍而縱於火。然火起時亦
T1562_.29.0736b05: 燒餘物。此不應理。此經復言此道力能得清
T1562_.29.0736b06: 淨故。聞思二慧亦能遍縁。作一切法非我行
T1562_.29.0736b07: 相。此道豈能得清淨果。若謂説此能得清淨。
T1562_.29.0736b08: 不言即此是能清淨故無有過。理亦不然。如
T1562_.29.0736b09: 遮餘道説此言故。如契經説。唯有此道能得
T1562_.29.0736b10: 清淨更無餘道。豈可於彼亦作是言。能得清
T1562_.29.0736b11: 淨非是能淨。故知此經説以正慧。觀一切法
T1562_.29.0736b12: 爲非我者唯目苦諦。所攝諸法非收餘法説
T1562_.29.0736b13: 一切聲。如言諸行皆非常苦。而非聖道是苦
T1562_.29.0736b14: 非常。故諸行言唯遍苦諦。此亦應爾唯觀苦
T1562_.29.0736b15: 境。起非我行非觀餘諦。除此以外必應別有。
T1562_.29.0736b16: 總觀諸法非我行相。諸觀行者現所知故。謂
T1562_.29.0736b17: 觀行者必應先修。觀一切法非我行相。淨治
T1562_.29.0736b18: 身器令有堪能。依之趣入縁三義觀。若不爾
T1562_.29.0736b19: 者一合我相。所擾亂故應不能修。建立諸法
T1562_.29.0736b20: 無相雜觀。法智但縁欲界四諦。以本論説法
T1562_.29.0736b21: 智云何。謂縁欲界繋諸行無漏智。縁欲界繋
T1562_.29.0736b22: 諸行因無漏智。縁欲界繋諸行滅無漏智。縁
T1562_.29.0736b23: 欲界繋諸行能斷道無漏智。及縁法智縁法
T1562_.29.0736b24: 智地。無漏智是名法智。豈不法智縁四諦
T1562_.29.0736b25: 境。何故復言及縁法智。縁法智地無漏智耶。
T1562_.29.0736b26: 二亦縁道諦爲境。以前所説縁欲界繋諸
T1562_.29.0736b27: 行。能斷道無漏智言。不能目一切縁道法智。
T1562_.29.0736b28: 但説能縁能斷道故。爲攝縁餘加行解脱勝
T1562_.29.0736b29: 進道攝法智爲境。及已離欲身中所起法智
T1562_.29.0736c01: 法忍。爲境法智。復説縁法智。縁法智地言。或
T1562_.29.0736c02: 前所言縁斷道智。但目縁未至能對治。欲界
T1562_.29.0736c03: 見修所斷爲境法智。爲攝縁餘五地法智品。
T1562_.29.0736c04: 爲境法智復説後二言。若爾彼文應作是説。
T1562_.29.0736c05: 縁欲界諸行對治無漏智。若作是説總攝能
T1562_.29.0736c06: 縁。一切法智品爲境法智盡。以對治言目多
T1562_.29.0736c07: 義故。不爾應有非愛過故。謂縁色界繋爲
T1562_.29.0736c08: 境。無漏智亦應名法智。有色界行是欲界行
T1562_.29.0736c09: 對治攝故。豈不所言縁欲界行能斷道智。亦
T1562_.29.0736c10: 有此失彼無此失。能斷道言已遮色界欲對
T1562_.29.0736c11: 治故。謂此依諦辯法智境。道言即顯是道諦
T1562_.29.0736c12: 攝。非汝所説亦有道言。故此過失在汝非我。
T1562_.29.0736c13: 又設許彼更置道言。亦不能攝諸法智盡法
T1562_.29.0736c14: 智通能治三界故。又亦應許縁類智品諸無
T1562_.29.0736c15: 漏智是法智攝。類智品亦爲欲遠分對治。許
T1562_.29.0736c16: 對治言目多義故。由此本論所説無失。類智
T1562_.29.0736c17: 能通縁上二界四諦。由此三智境有差別。即
T1562_.29.0736c18: 於如是三種智中。頌曰
T1562_.29.0736c19:     法類由境別 立苦等四名
T1562_.29.0736c20:     皆通盡無生 初唯苦集類
T1562_.29.0736c21: 論曰。法智類智由境差別。分爲苦集滅道四
T1562_.29.0736c22: 智。何縁俗智亦縁苦等。作苦等行相而非苦
T1562_.29.0736c23: 等智。由彼先以苦等行相觀苦等已。後時復
T1562_.29.0736c24: 容觀苦等境爲樂等故。又得如是世俗智已。
T1562_.29.0736c25: 後縁諦疑容現行故。如是六智若無學攝。非
T1562_.29.0736c26: 見性者名盡無生。此二初生唯苦集類。以縁
T1562_.29.0736c27: 苦集六種行相。縁有頂蘊爲境界故。金剛喩
T1562_.29.0736c28: 定若縁苦集。與此境同縁滅道異。若爾豈不
T1562_.29.0736c29: 至教相違。如説。於盡有初智生。從此無間能
T1562_.29.0737a01: 自了達無違教失。此於盡言是有第七聲非
T1562_.29.0737a02: 境第七故。謂有煩惱無餘盡故。有初智生非
T1562_.29.0737a03: 此智生縁盡爲境何所違害。彼言意顯有惑
T1562_.29.0737a04: 身中。無此智生要有惑盡。於前所説九種智
T1562_.29.0737a05: 中。頌曰
T1562_.29.0737a06:     法類道世俗 有成他心智
T1562_.29.0737a07:     於勝地根位 去來世不知
T1562_.29.0737a08:     法類不相知 聲聞麟喩佛
T1562_.29.0737a09:     如次知見道 二三念一切
T1562_.29.0737a10: 論曰。有法類道及世俗智。成他心智。餘則不
T1562_.29.0737a11: 然。豈不道智離法類無。應但言三成他心智。
T1562_.29.0737a12: 理實如是爲顯他心智。但知同類境故作是
T1562_.29.0737a13: 言。謂爲顯成此法類智。知他無漏心心所法。
T1562_.29.0737a14: 是道智攝非苦集智。以無漏智決定不能。知
T1562_.29.0737a15: 他有漏心心所故。他身無漏心心所法細故
T1562_.29.0737a16: 勝故。非己有漏他心智境其理可然。何縁己
T1562_.29.0737a17: 身無漏他心智。不能知他有漏心心所。於有
T1562_.29.0737a18: 漏境無漏智生。行相所縁異此智故。謂無漏
T1562_.29.0737a19: 智縁有漏時。必是總縁厭背行相。是故決定
T1562_.29.0737a20: 不能別縁他心心所成他心智。以諸聖智縁
T1562_.29.0737a21: 有漏時。必於所縁深生厭背。樂總棄捨不樂
T1562_.29.0737a22: 別觀。縁無漏時生欣樂故。既總觀已亦樂別
T1562_.29.0737a23: 觀。如有見聞非所愛事。總縁便捨不樂別縁。
T1562_.29.0737a24: 於所愛中則不如是。總見聞已亦樂別縁。是
T1562_.29.0737a25: 故於他有漏心等。必無聖智一一別觀。成縁
T1562_.29.0737a26: 有漏心無漏他心智。以他心智決定於他心
T1562_.29.0737a27: 心所法別別知故。豈不亦有三念住攝苦集
T1562_.29.0737a28: 忍智。雖有而非但縁一法縁多體故。又他心
T1562_.29.0737a29: 智有決定相。謂不知勝去來二世。并法類品
T1562_.29.0737b01: 不互相知。勝復有三。謂地根位。地謂下地智
T1562_.29.0737b02: 不知上地心。義唯能知自地下地。根謂信解
T1562_.29.0737b03: 時解脱根智。不知見至不時解脱心。位謂不
T1562_.29.0737b04: 還聲聞應果獨覺大覺。前前位智不知後後
T1562_.29.0737b05: 勝位者心。義*唯能知自下根位。然他心智
T1562_.29.0737b06: 及所知境。根地既殊知亦有異。所知有漏心
T1562_.29.0737b07: 心所法。曾未曾得各有十五。謂欲四靜慮各
T1562_.29.0737b08: 下中上根能知。但除欲界三品曾未曾得各
T1562_.29.0737b09: 有十二。所知無漏及彼能知。皆除欲三各有
T1562_.29.0737b10: 十二。且諸有漏曾未曾得。下根所攝他心智
T1562_.29.0737b11: 生。隨其所應能知下地三根心品。自地下根
T1562_.29.0737b12: 中品亦知自地中品。上品總了自下地三。無
T1562_.29.0737b13: 漏下根他心智起。唯知自地下地下根。中亦
T1562_.29.0737b14: 知中上兼知上。何縁有漏無漏智生。知下地
T1562_.29.0737b15: 心多少有異。有漏三品。可一身成。無漏隨
T1562_.29.0737b16: 根立聖者別。尚無有一成二品根。況有成三
T1562_.29.0737b17: 故有差別。如何説一補特伽羅成九品道斷
T1562_.29.0737b18: 九品惑。此道差別非根有異。由因漸長後道
T1562_.29.0737b19: 轉増。如次能令多品惑斷。或諸種性各有
T1562_.29.0737b20: 九品。成一九品必不成餘。故前後言無相違
T1562_.29.0737b21: 失。故依上地起下根心。有上根心依下地起。
T1562_.29.0737b22: 地根互勝必不相知。地位位根相對亦爾。此
T1562_.29.0737b23: 他心智不知去來。本爲知能縁心心所法故。
T1562_.29.0737b24: 法類二品不互相知。此二如次以欲上界。全
T1562_.29.0737b25: 分對治爲所縁故。此他心智見道中無。總觀
T1562_.29.0737b26: 諦理極速轉故。然皆容作他心智境。三乘聖
T1562_.29.0737b27: 者起此智時。中下二乘必須加行。聲聞加行
T1562_.29.0737b28: 或上或中。麟喩但須下品加行。佛無加行隨
T1562_.29.0737b29: 欲現前。若諸有情將入見道。聲聞獨覺預修
T1562_.29.0737c01: 加行。爲欲知彼見道位心。彼諸有情入見
T1562_.29.0737c02: 道位。聲聞法分加行若滿。知彼見道初二念
T1562_.29.0737c03: 心。若爲更知類分心故。別修加行至加行滿。
T1562_.29.0737c04: 彼已度至第十六心。雖知此心非知見道。是
T1562_.29.0737c05: 故説彼唯知二念。麟喩法分加行若滿。知彼
T1562_.29.0737c06: 見道初二念心。若爲更知類分心故。別修加
T1562_.29.0737c07: 行至加行滿。知彼第八集類智心。有餘師言。
T1562_.29.0737c08: 知第十五。有説麟喩知四刹那。謂初二心第
T1562_.29.0737c09: 八十四。此言應理。所以者何。許從知初二念
T1562_.29.0737c10: 心已。唯隔五念知第八心。若復更修法分加
T1562_.29.0737c11: 行。經五念頃加行應成。何不許知第十四念。
T1562_.29.0737c12: 有餘亦説知四刹那。謂初二心第十一二。佛
T1562_.29.0737c13: 於一切殊勝功徳。隨欲現前心自在故。於十
T1562_.29.0737c14: 五念能次第知。以佛世尊三無數劫。精勤修
T1562_.29.0737c15: 習無量資糧。故獲難思殊勝妙智。具大勢用
T1562_.29.0737c16: 隨欲能知。雖此智生亦知心所。然修加行本
T1562_.29.0737c17: 爲知心。如空處等名他心智。脇尊者曰。引
T1562_.29.0737c18: 此智生要先知心後方知所。從初但立他心
T1562_.29.0737c19: 智名。引此智時修何加行。先應觀察身之顯
T1562_.29.0737c20: 形。所樂言音表心差別。謂彼行者初修業時。
T1562_.29.0737c21: 爲欲審知他心差別。先審觀察自身顯形。所
T1562_.29.0737c22: 樂言音因何有別。遂知顯等差別由心。次復
T1562_.29.0737c23: 審觀他身顯等。亦由心異有差別生。由此後
T1562_.29.0737c24: 時離欲身意。調柔清淨引勝定生。依定發生
T1562_.29.0737c25: 有威徳智。此智眞實照見他心。如明珠中種
T1562_.29.0737c26: 種色縷。差別之相了然可得。是名修世俗他
T1562_.29.0737c27: 心智加行。若修無漏他心智時。以觀非常等
T1562_.29.0737c28: 苦智爲加行。此加行位通縁色心。至成滿時
T1562_.29.0737c29: 縁心非色。又加行位縁自他心。至成滿時縁
T1562_.29.0738a01: 他非自。盡無生智二相何別。頌曰
T1562_.29.0738a02:     智於四聖諦 知我已知等
T1562_.29.0738a03:     不應更知等 如次盡無生
T1562_.29.0738a04: 論曰。如本論説云何盡智。謂無學位若正自
T1562_.29.0738a05: 知。我已知苦我已斷集。我已證滅我已修道。
T1562_.29.0738a06: 由此所有智見明覺。解慧光觀是名盡智。云
T1562_.29.0738a07: 何無生智。謂正自知我已知苦不應更知。廣
T1562_.29.0738a08: 説乃至。我已修道不應更修。由此所有廣説
T1562_.29.0738a09: 乃至是名無生智。由本意樂二智轉時。力能
T1562_.29.0738a10: 引起如是解智。非於無漏二智轉時。作如是
T1562_.29.0738a11: 解無分別故。謂出二智後得智中。方作如是
T1562_.29.0738a12: 二類分別。此二分別二智後生。是盡無生力
T1562_.29.0738a13: 所引故。此二俗智是彼士用果。故擧二果表
T1562_.29.0738a14: 二智差別。理必應然説由此故。依爲此義説
T1562_.29.0738a15: 由此聲。即是爲此所有智義。不爾應言如是
T1562_.29.0738a16: 所有。諸觀行者本修行時。定起如斯要期意
T1562_.29.0738a17: 樂。謂我當證阿羅漢時。要應起此自審察智。
T1562_.29.0738a18: 故今出觀此智必生。爲令此生所起之智。隨
T1562_.29.0738a19: 應建立盡無生名。即後智生所依止義。故言
T1562_.29.0738a20: 此釋理必應。然豈不二智非見性攝。如何乃
T1562_.29.0738a21: 言智見明等。有作是釋乘言便故。然實二智
T1562_.29.0738a22: 是於後時。所起見因故亦名見。謂離盡智後
T1562_.29.0738a23: 出觀時。必不現行審察見故。先不動姓及
T1562_.29.0738a24: 後練根。得不動時離無生智。後審察見亦不
T1562_.29.0738a25: 現行。故此見名從果而立。或如見故假立見
T1562_.29.0738a26: 名。如立光名現照轉故。光是色處智體非光。
T1562_.29.0738a27: 照用如光名光無失。如是二智實非見體。現
T1562_.29.0738a28: 照如見立以見名。或諸世間決解名見。如言
T1562_.29.0738a29: 我見齊爾所時。此日月輪當被侵蝕定故名
T1562_.29.0738b01: 見。此亦應然即由此因。經作是説解脱智見
T1562_.29.0738b02: 蘊。謂盡無生智要有解脱。此智得生以智爲
T1562_.29.0738b03: 體名解脱智。由前因故亦得見名。故此蘊名
T1562_.29.0738b04: 解脱智見。何縁本論作如是言。見云何且諸
T1562_.29.0738b05: 智亦是見。然有見而非智。謂八忍豈不應説
T1562_.29.0738b06: 見外有智。如説。智外有別見耶。應知此中
T1562_.29.0738b07: 説亦聲故。見外有智其義已成。若謂不然彼
T1562_.29.0738b08: 論應説所有智皆是見。既言亦是明知有非。
T1562_.29.0738b09: 謂盡無生俗智一分。然智外見分明顯説。不
T1562_.29.0738b10: 分明説見外智者爲遮僻執。譬喩部師。説於
T1562_.29.0738b11: 下智立忍名想。或如前説有多種因。盡無生
T1562_.29.0738b12: 等亦得名見。何縁論説無生智中。復作是言
T1562_.29.0738b13: 我已知苦等。理但應説不復更知等。二行不
T1562_.29.0738b14: 應倶時轉故。若次第轉前與盡智。無差別故
T1562_.29.0738b15: 不應重説。應知此説意爲遣疑。恐有生疑如
T1562_.29.0738b16: 時解脱。先起盡智後得無生。如是應許不
T1562_.29.0738b17: 時解脱。先起無生後得盡智。爲顯一切盡智
T1562_.29.0738b18: 先起。故復先説已知等言。或先但言我已知
T1562_.29.0738b19: 等。顯時解脱唯有盡智。後復重言我已知等。
T1562_.29.0738b20: 顯不時解脱盡後起無生。故雖重言而無有
T1562_.29.0738b21: 失。無生智者何謂無生。正理師言。謂非擇滅
T1562_.29.0738b22: 有無生故。此智得生智託無生名無生智。滅
T1562_.29.0738b23: 雖常有而得非常。得彼滅時此智方轉。要由
T1562_.29.0738b24: 得起方名有滅。於有滅位此智方生。或無生
T1562_.29.0738b25: 因彼滅得。如涅槃得亦名涅槃。經説以
T1562_.29.0738b26: 涅槃置在心中故。有彼得位此智方生。智託
T1562_.29.0738b27: 無生名無生智。有餘於此作是難言。若託無
T1562_.29.0738b28: 生名無生智。則無生智縁非諦法。是則所説
T1562_.29.0738b29: 違害自宗。無漏慧生唯縁四諦。彼不審察設
T1562_.29.0738c01: 此難詞。我上已言於出觀後。方起如是分別
T1562_.29.0738c02: 智故。或此託聲是有第七。非境第七如盡智
T1562_.29.0738c03: 故。或許此智縁無生得。此苦諦攝非非諦故。
T1562_.29.0738c04: 如是十智互相攝者。謂世俗智攝一全一少
T1562_.29.0738c05: 分。法類智各攝一全七少分。苦集滅智各攝
T1562_.29.0738c06: 一全四少分。道智攝一全五少分。他心智攝
T1562_.29.0738c07: 一全四少分。盡無生智各攝一全六少分。何
T1562_.29.0738c08: 縁二智建立爲十。頌曰
T1562_.29.0738c09:     由自性對治 行相行相境
T1562_.29.0738c10:     加行辨因圓 故建立十智
T1562_.29.0738c11: 論曰。由七縁故立二爲十。一自性故立世俗
T1562_.29.0738c12: 智。以世俗智爲自性故。二對治故立法類智。
T1562_.29.0738c13: 全能對治欲上界故。三行相故立苦集智。此
T1562_.29.0738c14: 二智境體無別故。四行相境故立滅道智。此
T1562_.29.0738c15: 二行相境倶有別故。五加行故立他心智。
T1562_.29.0738c16: 此不知他心所法。本修加行爲知他心。雖成
T1562_.29.0738c17: 滿時亦知心所。而約加行故立他心智名。加
T1562_.29.0738c18: 行如前已具分別。六事辨故建立盡智。事
T1562_.29.0738c19: *辨身中定初生故。七因圓故立無生智。一切
T1562_.29.0738c20: 聖道爲因生故。謂有盡智非無生智爲因故
T1562_.29.0738c21: 生。無無生智不以盡智爲因故起如上。既言
T1562_.29.0738c22: 法智類智全能對治欲上界法。爲有少分治
T1562_.29.0738c23: 上欲耶。頌曰
T1562_.29.0738c24:     縁滅道法智 於修道位中
T1562_.29.0738c25:     兼治上修斷 類無能治欲
T1562_.29.0738c26: 論曰。修道所攝滅道法智。兼能對治上界修
T1562_.29.0738c27: 斷。望欲界法四諦法智。全能對治於欲見斷
T1562_.29.0738c28: 法智。亦爲持對治故。能治所治皆得全名。望
T1562_.29.0738c29: 上倶缺倶名少分。何縁唯有滅道法智。兼治
T1562_.29.0739a01: 上界非苦集耶。所縁寂靜出離同故。謂欲上
T1562_.29.0739a02: 滅及能治道。展轉相望相無別故。以諸擇滅
T1562_.29.0739a03: 皆善皆常。一切聖道皆能出離。所縁苦集欲
T1562_.29.0739a04: 上不同。少多細麁上下別故。又苦集智縁所
T1562_.29.0739a05: 厭境。無容厭彼於此離貪。理厭此地時斷此
T1562_.29.0739a06: 地煩惱。若許異厭異離貪應異離貪異解脱。
T1562_.29.0739a07: 若許不厭色無色界。而能離彼界貪習厭。離
T1562_.29.0739a08: 貪理則應壞。滅道二智不縁厭境。縁下治上
T1562_.29.0739a09: 亦無過失。又如不淨觀及欣涅槃欲。謂不淨
T1562_.29.0739a10: 觀縁欲界境。唯能令心厭背欲界。欣涅槃欲
T1562_.29.0739a11: 現在前時。普能令心厭背三界。如是縁欲苦
T1562_.29.0739a12: 集智生。唯能令心離欲界染。縁欲界法滅道
T1562_.29.0739a13: 智生。普能令心離三界染。故許滅道法智品
T1562_.29.0739a14: 増。乃至得成金剛喩定。由此大聖妙善了知。
T1562_.29.0739a15: 依全治門立法類智。法智少分有治上能。類
T1562_.29.0739a16: 智必無能治欲界。要於自界所作已周。方可
T1562_.29.0739a17: 兼爲他界所作。非諸類智已事成時。他事未
T1562_.29.0739a18: 成有須助義。故無類智治欲界法。豈不第十
T1562_.29.0739a19: 六道類智生。乘此便則能治欲界惑。將斷欲
T1562_.29.0739a20: 惑類智不行。設許現行由自界障所拘礙故。
T1562_.29.0739a21: 必無勢力能助成他。法智所作由此類智無
T1562_.29.0739a22: 能治欲。於此十智中誰有何行相。頌曰
T1562_.29.0739a23:     法智及類智 行相倶十六
T1562_.29.0739a24:     世俗此及餘 四諦智各四
T1562_.29.0739a25:     他心智無漏 唯四謂縁道
T1562_.29.0739a26:     有漏自相縁 倶但縁一事
T1562_.29.0739a27:     盡無生十四 謂離空非我
T1562_.29.0739a28: 論曰。法智類智一一具有。非常苦等十六行
T1562_.29.0739a29: 相。十六行相後當廣釋。世智有此及更有餘。
T1562_.29.0739b01: 能縁一切法自共相等故。謂世俗智或有具
T1562_.29.0739b02: 作十六行相。如於煖頂忍等位中。或有不具
T1562_.29.0739b03: 如世第一。重三摩地及現觀邊世俗智等。或
T1562_.29.0739b04: 有別作非聖行相。如不淨觀息念慈等。俗智
T1562_.29.0739b05: 此等行相無邊。苦等四智一一各有縁自諦
T1562_.29.0739b06: 境四種行相。他心智中若無漏者。唯有縁道
T1562_.29.0739b07: 四種行相。此即道智一分攝故。若有漏者取
T1562_.29.0739b08: 自所縁。心心所法自相境故。如境自相行相
T1562_.29.0739b09: 亦爾。故此非前十六所攝。如是二種於一切
T1562_.29.0739b10: 時。一念但縁一事爲境。謂縁心時不縁心所。
T1562_.29.0739b11: 縁受等時不縁想等。若爾何故薄伽梵説如
T1562_.29.0739b12: 實了知有貪心等。非倶時取貪等及心。如不
T1562_.29.0739b13: 倶時取衣及垢。有貪心等三。對心相心解脱
T1562_.29.0739b14: 處已辯差別。毘婆沙師作如是説。聚心者
T1562_.29.0739b15: 謂善心。此於所縁不馳散故。散心者謂染
T1562_.29.0739b16: 心。此與散動相應起故。經主謂此不順契經。
T1562_.29.0739b17: 經言此心云何内聚。謂心若與惛眠倶行。
T1562_.29.0739b18: 或内相應有止無觀。云何外散。謂心遊渉五
T1562_.29.0739b19: 妙欲境隨散隨流。或内相應有觀無止。西方
T1562_.29.0739b20: 者釋乃順契經。謂眠相應説名爲聚。餘染汚
T1562_.29.0739b21: 者名爲散心。而無染眠倶心通聚散失。不許
T1562_.29.0739b22: 眠倶染名爲散心故。不審經意妄爲褒貶。此
T1562_.29.0739b23: 彼二經意各別故。此經中説有貪等心。爲令
T1562_.29.0739b24: 知心染淨品別。謂爲如實了知諸心。黒品白
T1562_.29.0739b25: 品差別理趣。説有貪心離貪心等。彼經中説
T1562_.29.0739b26: 聚心散心。爲令了知修神足障。由彼經説自
T1562_.29.0739b27: 審己心。勿太沈勿太擧勿内聚勿外散。謂彼
T1562_.29.0739b28: 行者修神足時。應自審察修神足障。此心懈
T1562_.29.0739b29: 怠此心掉擧。此心*惛眠此於色等非理作意
T1562_.29.0739c01: 所引流散。此彼經意所爲既殊。不可引彼經
T1562_.29.0739c02: 遮釋此經相。彼經但説修神足時。心於内外
T1562_.29.0739c03: 太聚散失。不欲分別心染淨相。此經所説與
T1562_.29.0739c04: 彼相違雖諸染心皆有怠等。爲顯諸染過失
T1562_.29.0739c05: 差別。隨其増位立沈等心。立策等心應知翻
T1562_.29.0739c06: 此。故我宗釋符順契經。亦善分別諸心異相。
T1562_.29.0739c07: 傍論已了應述本義。如何他心智有行相所
T1562_.29.0739c08: 縁。而説不觀所縁行相。以不觀他心所縁行
T1562_.29.0739c09: 相故。謂但知彼有染等心。不知彼心所染色
T1562_.29.0739c10: 等。亦不知彼能縁行相。不爾他心智應亦縁
T1562_.29.0739c11: 色等。又亦應有能自縁失。無漏他心智應縁
T1562_.29.0739c12: 苦等境。是則亦應許空無相相應。既不許然
T1562_.29.0739c13: 知不觀二。諸他心智有決定相。謂唯能取欲
T1562_.29.0739c14: 色界繋。及非所繋他相續中。現在同類心心
T1562_.29.0739c15: 所法。一實自相爲所縁境。空無相不相應盡
T1562_.29.0739c16: 無生所不攝。不在見道無間道中餘所不遮。
T1562_.29.0739c17: 如應容有盡無生智除空非我。各具有餘十
T1562_.29.0739c18: 四行相。由與出觀心轉相違。故在觀中無二
T1562_.29.0739c19: 行相。謂從二智出觀後時必自了知我生盡
T1562_.29.0739c20: 等。此中意説盡無生智雖是勝義而渉世俗。
T1562_.29.0739c21: 我生盡等是世俗故。空非我是勝義必渉勝
T1562_.29.0739c22: 義。此觀後決了知空非我。故由此二智離空
T1562_.29.0739c23: 非我。爲有無漏。越此十六更是所餘行相攝
T1562_.29.0739c24: 不。頌曰
T1562_.29.0739c25:     淨無越十六 餘説有論故
T1562_.29.0739c26: 論曰。對法諸師有一類説。無越十六無漏行
T1562_.29.0739c27: 相。離此所餘不可得故。豈不有説盡無生智。
T1562_.29.0739c28: 必自了知我生盡等。此不相違前已説故。謂
T1562_.29.0739c29: 前已説無漏觀。後世俗智中作此行相非無
T1562_.29.0740a01: 漏智。此行相轉由盡無生引起俗智。推功
T1562_.29.0740a02: 於本言彼了知。故許此智離空非我。本意
T1562_.29.0740a03: 樂力令此二智。後必引生我生盡等。非由觀
T1562_.29.0740a04: 内此行相轉。令於後時起此行相。我等行相
T1562_.29.0740a05: 觀内雖無。而由不愚自證解脱。義言此位必
T1562_.29.0740a06: 已應有。我生盡等行相勢分。由先世俗行相
T1562_.29.0740a07: 引生。能引後時世俗行相。故離十四無盡無
T1562_.29.0740a08: 生。若謂此應言離十六無者。此不應理除十
T1562_.29.0740a09: 四餘有盡無生非極成故。謂離十四有依密
T1562_.29.0740a10: 説。計我生盡等爲盡無生智。遮彼故説離十
T1562_.29.0740a11: 四無。餘不極成寧對遮此。若爾既有無漏他
T1562_.29.0740a12: 心智。應越十六有無漏行相。謂他心智皆以
T1562_.29.0740a13: 一實自相爲境。道等行相皆以聚集共相爲
T1562_.29.0740a14: 境。彼此既殊知離十六。決定別有無漏行相
T1562_.29.0740a15: 非定許故。所難不然。謂我所宗非決定許。共
T1562_.29.0740a16: 相行相但縁聚集。許有受心二念住故。如觀
T1562_.29.0740a17: 一受體是非常。此智生時以共相行相。觀
T1562_.29.0740a18: 一實自相爲境極成。如是寧不許無漏他心
T1562_.29.0740a19: 智。以共相行相縁一實自相。謂知他心是眞
T1562_.29.0740a20: 道等。即縁一實是道等相。若謂應如受心念
T1562_.29.0740a21: 住。總縁三世所有受心。爲非常等共相行
T1562_.29.0740a22: 相。無漏他心智亦總縁三世。他無漏心等爲
T1562_.29.0740a23: 道等行相。便違自宗他心智起。唯縁現在
T1562_.29.0740a24: 一實自相。此亦不然加行異故。此智加行爲
T1562_.29.0740a25: 欲知他現能縁心。有貪等別修非常等。念
T1562_.29.0740a26: 加行爲總厭背。諸有漏法由前加行勢力有
T1562_.29.0740a27: 殊。至成滿時現總縁別。是故無有應相例過。
T1562_.29.0740a28: 若謂非常非受自體。故應觀受爲非常時。非
T1562_.29.0740a29: 縁一實自相爲境。寧可引此喩他心智。則彼
T1562_.29.0740b01: 應許受非非常。不應於受起非常觀。如受與
T1562_.29.0740b02: 心其體各別。必定無有觀受爲心。雖即觀受
T1562_.29.0740b03: 以爲無常。而無一物有多體過。領納*無常
T1562_.29.0740b04: 體無別故。如損益等非離領納。所餘行相餘
T1562_.29.0740b05: 法亦然。若爾應與至教相違。如説。於身住
T1562_.29.0740b06: 循身觀應言法智。乃至廣説。又説。觀老死應
T1562_.29.0740b07: 言是四智倶不相違。且初所説非顯法智等。
T1562_.29.0740b08: 離十六行相住循身觀。觀身爲身但如實觀。
T1562_.29.0740b09: 爲非常等我先已許共相行相。亦以一實自
T1562_.29.0740b10: 相爲境。故彼所説於我無違。後老死聲總目
T1562_.29.0740b11: 取蘊。觀五取蘊爲非常等。是四智攝何所相
T1562_.29.0740b12: 違。若爾如説受樂受時。如實了知受於樂受。
T1562_.29.0740b13: 如何是法類世俗道智攝。此應思擇受現在
T1562_.29.0740b14: 時。必不了知不自縁故。亦不可説了知去來。
T1562_.29.0740b15: 去來不名受樂時故。而契經説。受樂受時如
T1562_.29.0740b16: 實了知受於樂受。故知此説別有密意。釋此
T1562_.29.0740b17: 密意如盡無生。謂出觀後時方起此行相。故
T1562_.29.0740b18: 無漏行相越十六外無。有一類言有越十六。本
T1562_.29.0740b19: 論説故如本論言。頗有不繋心能了別。欲界
T1562_.29.0740b20: 繋法耶。曰能了別。謂非常故。苦故空故非
T1562_.29.0740b21: 我故因故集故生故縁故。有是處有是事如
T1562_.29.0740b22: 理所引了別。此證不成迷論意故。論顯不繋
T1562_.29.0740b23: 行相衆多。於中有縁欲界繋者。依容有説有
T1562_.29.0740b24: 是處言有是事言。顯無顛倒即由此故餘無
T1562_.29.0740b25: 言。謂彼論中復作是説。頗有見斷心能了
T1562_.29.0740b26: 別欲界繋法耶。曰能了別。謂我故我所故。斷
T1562_.29.0740b27: 故常故無因故無作故。損減故尊故勝故上
T1562_.29.0740b28: 故第一故。能清淨故能解脱故。能出離故惑
T1562_.29.0740b29: 故疑故猶預故。貪故瞋故慢故癡故。不如理
T1562_.29.0740c01: 所引了別。除此無容有餘行相。由此不説有
T1562_.29.0740c02: 是處言。由皆顛倒轉不言有是事。故淨行相
T1562_.29.0740c03: 無越十六。理教無違不可傾動
T1562_.29.0740c04: *説一切有部順正理論*卷第七十三
T1562_.29.0740c05:
T1562_.29.0740c06:
T1562_.29.0740c07:
T1562_.29.0740c08: 阿毘達磨順正理論卷第七十四
T1562_.29.0740c09:   尊者衆賢造
T1562_.29.0740c10:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0740c11:   *辯智品第七之二
T1562_.29.0740c12: 所言行相有十六者。爲但名別實亦有異。何
T1562_.29.0740c13: 謂行相能行所行。頌曰
T1562_.29.0740c14:     行相實十六 此體唯是慧
T1562_.29.0740c15:     能行有所縁 所行諸有法
T1562_.29.0740c16: 論曰。有説。行相名雖十六實事唯七。縁苦諦
T1562_.29.0740c17: 境治四倒故名實倶四。縁三諦境名四實一。
T1562_.29.0740c18: 如是説者。實亦十六所治所行相有別故。言
T1562_.29.0740c19: 所對治相有別者。爲治常見故修非常行相。
T1562_.29.0740c20: 爲治樂諸行故修苦行相。爲治我所見故修
T1562_.29.0740c21: 空行相。爲治我見故修非我行相。爲治無因
T1562_.29.0740c22: 論故修因行相。爲治自在等一因論故修集
T1562_.29.0740c23: 行相。爲治轉變因常因論故修生行相。爲治
T1562_.29.0740c24: 知爲先能生論故修縁行相。爲治歸自在爲
T1562_.29.0740c25: 涅槃論。顯諸蘊永滅是涅槃。故修滅行相。爲
T1562_.29.0740c26: 治執自體所有解脱。是雜染惑苦不正見。故
T1562_.29.0740c27: 修靜行相。爲治執涅槃如被呪詛。遂致殄滅
T1562_.29.0740c28: 是弊壞論。故修妙行相。爲治執解脱還退見
T1562_.29.0740c29: 故修離行相。爲治執無解脱道。故修道行相。
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev+100] [Prev] 730 731 732 733 734 735 736 737 738 739 740 741 742 743 744 745 [Next] [Next+100] [Last] [行番号:/]   [返り点:/] [CITE]