●論本第二十二 賢聖品
Treatise, Chapter 22: The Noble Ones
釋此品疏分二一釋名二分文解釋。
To explain this chapter, the commentary is divided into two parts: first, explaining the title; second, explaining the text section by section.
賢和者即事和。
Harmony in person means harmony in matters.
聖正者正即涅槃理聖於此正得決定故說文云有多才以行謂之賢桂菀珠藂云無事不通為聖依仁王經地前名賢地上名聖即三賢十聖五位修行此論即七聖八聖七方便為七賢四向四果為八聖亦有五位修行前三方便為資糧位四加行為加行位見道為通達位修道為修習位無學道為究竟位也。
The noble and true: "true" refers to the principle of Nirvana. The noble ones attain certainty in this truth; thus the text says that one of great ability, through practice, is called a wise one. The Guiwan Zhucong says that one who finds nothing obstructing is called noble. According to the Renwang Jing, those below the ground are called wise, and those on the grounds are called noble. That is the three levels of wisdom and ten levels of nobility — five stages of spiritual practice. In this treatise, the seven noble ones and eight noble ones: the seven skillful means are the seven wise ones, and the four approaches and four fruits are the eight noble ones. There are also five stages of practice: the first three skillful means are the stage of provisions; the four preparatory practices are the stage of preparation; the path of seeing is the stage of penetration; the path of cultivation is the stage of practice; and the path of no more learning is the ultimate stage.
頌煩惱等斷者等取相應俱有法與煩惱同斷然斷必由道力故得者斷即無為法也正理論第二云若一剎那心能頓斷九品即無漏者有漏道能一剎那斷五部下上上品等應是無漏答五部合斷俱時厭易若當諦別斷一時九品即難也問空非二滅何故非四諦攝答若法是苦果苦因苦滅苦對治者立為諦二滅非四位故四諦不攝又無為法故非道諦攝無記故非滅諦攝無漏故非若集諦攝更有一釋如上卷已述婆娑問四諦若依實事體即有三苦集一物故若依因果即有五部道有因果故若依現觀即有八諦上下各四諦故答依因果道諦同出苦合立一若爾苦集同趣如何不合立一答以行相別觀故若爾道諦行相何不別觀答依諦信故如邪見諦無集即無過去不謗現世果故苦集諦下行相別觀道諦謗因即果所以觀道諦行相同信准此也問四諦凡聖同觀如何唯為聖諦答聖知實苦等名聖諦凡觀苦謂樂不名凡諦若爾何不就顛倒名凡諦答聖見知不顛倒得名聖諦凡見不知顛倒不名凡諦如外道言我見世間無一目者尚苦況涅槃中六根皆無故觀為苦也又六行道初觀欲界為苦等觀初定為靜等若依二定即觀初定為苦等行相不定不名凡諦也聖者由得聖智一得已後不退故所觀境隨能觀智亦名聖諦凡人後觀不正故不名聖諦也問四諦皆有四行相觀如何四行相觀苦但名苦等諦不名空等諦餘緣三諦准此答依不共立名如苦唯有漏果法上立具三苦故餘三不定無常通苦集道諦空非我通四諦集名唯是能招苦果故若因生緣通無漏道滅名即局滅諦靜通有漏定及無漏道妙離通道諦道名唯顯向涅槃路故如通世間道理行名通有漏出通滅諦故皆不立諦名也詮部說滅道一向名聖諦唯諦故苦集通凡聖觀亦名凡諦也五受中苦受是苦如何有漏法皆名苦諦境若但樂無處苦即似苦相非定別有苦生行者即四相舉無常滅相勝攝餘三相也有部異師釋樂少苦多正義以就行苦皆苦諦攝許有實樂若經部以三因故樂亦是苦也經部四愛為集諦一現有愛貪現在果二後有愛即貪未來果三與喜俱行愛即已得物上轉四彼彼隨樂愛即未得物上轉前二緣內身起後二緣外境生有部通云就勝說愛為集諦也問四諦二諦相攝云何答二攝四四攝二不盡二攝四者苦集可破壞即世俗諦攝實義即勝義諦攝道如船筏可捨即世俗實即勝義滅即勝義二滅亦勝義攝二滅四諦不攝世俗與勝義俱通漏無漏也瓶水等名世俗者可破壞故名世顯在俗情名俗瓶水等未破折時望彼俗情邊是實有名諦也經部師無漏等智取法不顛倒名勝義餘智取法先觀為樂後觀為苦等名世俗智大乘四真四俗一假實二理事三淺深四詮首一瓶軍林等二蘊處界三四諦四二空真如五一真法界初唯俗後唯真中間望前即真望後即俗廣如彼述欲入聖位先觀涅槃德厭生死過患親近善友發戒定慧等聞慧觀法如初學浮常執水況執文觀義思慧如曾習能暫捨木況暫捨文觀義修慧如久習者能永捨木況全捨文觀義依生得慧及生得善聞教發聞慧等聞思等慧唯加行生修慧通三得也。
When the afflictions and so forth are cut off, the phrase "and so forth" includes the associated and co-existent dharmas, which are cut off together with the afflictions. However, cutting off necessarily comes about through the power of the Path, and what is thereby attained is cessation—that is, the unconditioned dharma. The *Nyāyānusāra* (Zhengli Lun), chapter two, says: If a single moment of mind could suddenly cut off all nine grades, then the non-defiled path would be the path of the defiled—the defiled path could in one moment cut off both the lower and upper grades of the five categories. It should therefore be non-defiled. Answer: The five categories are cut off together; simultaneous abandonment is easy. But if one cuts off category by category according to each truth, then cutting off all nine grades at once is difficult.
Question: Emptiness is not the two cessations—why is it not included in the Four Noble Truths? Answer: If a dharma is a suffering-result, a suffering-cause, the cessation of suffering, or the antidote to suffering, it is established as a truth. The two cessations are not in these four positions, so they are not included in the Four Noble Truths. Also, because they are unconditioned dharmas, they are not included in the truth of the path. Because they are neutral, they are not included in the truth of cessation. Because they are non-defiled, they are not included in the truths of origin or suffering. There is another explanation, as already stated in the previous volume.
The *Mahāvibhāṣā* asks: If the Four Noble Truths are based on real entities, their substance is three—suffering, origin, and cessation are one thing. If based on cause and effect, there are five categories; the path has cause and effect. If based on direct realization, there are eight truths—four above and four below. Answer: Based on cause and effect, the truth of the path emerges together with suffering and is combined as one. If so, since suffering and origin share the same direction, why are they not combined as one? Answer: Because their aspects of activity are distinct in observation. If so, why are the aspects of the path truth not distinctly observed? Answer: Because of reliance on faith in the truth. Just as in wrong view, in the truth of origin there is no [the view that] the past does not slander present-world results. Under the truths of suffering and origin, the aspects are distinctly observed; under the truth of the path, one slanders cause, hence effect. Therefore, observing the aspects of the path truth is the same as faith—this is the standard.
Question: The Four Noble Truths are observed by both ordinary beings and saints—why are they called noble truths only for saints? Answer: The saint knows true suffering and so forth, hence they are called noble truths. Ordinary beings observe suffering as pleasure, so they are not called ordinary truths. If so, why not name them ordinary truths based on inversion? Answer: The saint sees and knows them as non-inverted, so they are named noble truths. Ordinary beings see without knowing, are inverted, and so are not named ordinary truths. As the outsider says, "I see that in the world, one who lacks a single eye still suffers"—how much more so in nirvana, where all six senses are absent? Therefore it is observed as suffering.
Also, in the six practices, at the beginning one observes the desire realm as suffering and so forth, and the first concentration as stillness and so forth. If based on the second concentration, one observes the first concentration as suffering and so forth—the aspects of activity are not fixed, so it is not called an ordinary truth. The saint, having attained the noble wisdom, once attained never regresses; therefore the observed object, following the observing wisdom, is also called noble truth. The ordinary person's subsequent observation is not correct, so it is not called noble truth.
Question: The Four Noble Truths each have four aspects of observation—why is it that the four aspects observing suffering are called the truth of suffering and so forth, but not the truth of emptiness and so forth? The other three truths are similar. Answer: Names are established based on what is not shared. As suffering is exclusively a defiled result-dharma, and the three sufferings are established upon it, the other three are not fixed. Impermanence pervades suffering, origin, and path; emptiness and non-self pervade the four truths. The name "origin" is exclusively what brings about suffering-result. If cause, production, and condition pervade the non-defiled path, then cessation is exclusively the truth of cessation. Stillness pervades defiled concentration and the non-defiled path; excellence and detachment pervade the path truth. The name "path" exclusively reveals the road leading to nirvana. If it pervades worldly principles, the name "practice" pervades defiled [paths]; "emergence" pervades the truth of cessation. Therefore none are established as truth-names.
The *Vibhāṣā* says: Cessation and path are throughout called noble truths, because they are exclusively truths. Suffering and origin are observed by both ordinary beings and saints, so they are also called ordinary truths. Among the five feelings, the feeling of suffering is suffering. How is it that all defiled dharmas are called the object of the truth of suffering? If there were only pleasure with no place for suffering, then suffering would resemble pleasure—there would not definitely be a distinct suffering arising. The practitioner takes the four aspects, and the aspect of impermanence and cessation is superior, encompassing the other three aspects.
There is a different teacher in the Sarvāstivāda school who explains: pleasure is slight, suffering is much. The correct meaning is that all dharmas of volitional suffering are included in the truth of suffering. If one accepts that there is real pleasure, then according to the Sautrāntika school, for three reasons pleasure is also suffering. The Sautrāntika school holds that four cravings are the truth of origin: first, craving for the present—greed for present results; second, craving for future existence—greed for future results; third, craving conjoined with joy—turning toward already obtained things; fourth, craving according to whatever is pleasant—turning toward not-yet-obtained things. The first two arise regarding the internal body; the latter two arise regarding external objects. The Sarvāstivāda school responds: It is taught as supreme that craving is the truth of origin.
Question: How do the Four Noble Truths and the Two Truths include each other? Answer: The two include the four; the four do not fully include the two. The two including the four: suffering and origin are destructible, hence included in conventional truth; their true meaning is included in ultimate truth. The path is like a boat or raft, to be abandoned—hence conventional; its reality is ultimate. Cessation is ultimate; the two cessations are also included in ultimate. The two cessations are not included in the Four Noble Truths. Conventional and ultimate both pervade defiled and non-defiled.
A bottle, water, and so forth are called conventional because they are destructible, hence "worldly"; because they appear in worldly sentiment, they are "conventional." When a bottle, water, and so forth are not yet broken, from the perspective of worldly sentiment they are truly existent, hence "truth." The Sautrāntika teacher says: Non-defiled wisdom and so forth grasp dharmas without inversion, hence ultimate; other wisdoms grasp dharmas first observing as pleasure, later observing as suffering, and so forth—hence conventional wisdom.
In the Mahāyāna, there are four true and four conventional: first, false and real; second, principle and phenomena; third, shallow and deep; fourth, the explicit. First: a bottle, army, forest, and so forth. Second: aggregates, sense-fields, elements. Third: the Four Noble Truths. Fourth: the two emptinesses and true suchness. Fifth: the one true dharma realm.
The first is exclusively conventional; the last is exclusively true; the middle, when viewed in relation to the preceding, is true; when viewed in relation to the following, is conventional—extensively as described there. Those who wish to enter the stage of sainthood first observe the virtues of nirvana, become weary of the faults of birth-and-death, draw near to good friends, and cultivate precepts, concentration, wisdom, and so forth. The wisdom of hearing observes dharmas—like a beginner floating, constantly grasping water, and even more grasping texts while observing meaning. The wisdom of reflection is like one who has formerly practiced and can temporarily abandon wood, and even more temporarily abandon texts while observing meaning. The wisdom of cultivation is like one who has long practiced and can permanently abandon wood, and even more completely abandon texts while observing meaning. Relying on innate wisdom and innate virtue, hearing the teachings gives rise to the wisdom of hearing and so forth. The wisdoms of hearing and reflection are exclusively produced by preparatory effort; the wisdom of cultivation pervades the three attainments.
前二易可成者即身心遠離由不貪永等正理云已得衣等若多若少若麤若細更不希求名喜足舊云知足也不廣求多少妙衣等名少欲也問無色界無衣食貪等色界無欲食如何有前三聖種答無色無有怨境得有無嗔善根雖無衣食等何妨得有無貪善根喜足功能又色界有對治四貪道無色有厭患及勝進二道於身等不貪衣等亦不貪也衣等為緣能生眾聖名種也婆沙一百八十一云樂斷無間道樂修解脫道又前見道後修道也正理云問第四亦治嗔等煩惱何不取無嗔等為體答理實應爾以前三用無貪為性故第四亦同前三無貪為體也婆沙一百八十一云問喜足少欲皆用無貪為性如何喜足為聖種少欲非聖種答喜足於現在不貪難故立聖種少欲未來未得衣處不貪易不立又正理云喜足不求立少欲更求不立又外道有少欲濫彼故不立也問如何緣衣等無食是無漏性耶答聖道是無漏衣等無貪為緣引生隨所引聖道亦是無漏也問如何不說藥為聖種答於藥不生貪故又病人方食非一切人皆食又攝在前三中故有在食中如患勢食葛粉有在臥具中如患冷著桝在臥具有在衣以樹裹腹也廣即八萬四千中即五停心觀多貪不淨多嗔慈悲執我十八界愚癡十二因緣惡覺數息觀惡者有二也依近對治門說不淨觀治貪遠即通治嗔等煩惱餘皆准此說也若別治即四對治門今據通治故辨骨隟也供奉謂折旋俯仰即自身供奉他人有人傳謂他人供奉自身及緣他顯形色妙觸起貪皆非理觀修骨鏁於自身安心等故知四貪約自身上起也正理論云此鈍根人修先觀外人音瘀後方觀內身若利根者先觀自身皮為外邊緣內三十六物等也不淨觀不斷惑以緣小故如五識為同令緣一地等方斷惑也又三作意一自相二共相三勝解三中共相斷惑也婆沙三十一評家以無貪為體同時通四蘊五蘊緣欲界色體修不淨觀不緣色名字是善性約行相名不淨也問此觀遍緣者如阿那律不觀天為不淨舍利子不觀佛為不淨如何名遍緣欲界色答勝阿那律者能觀天為不淨佛還能觀佛為不淨也婆沙云初起在人後修成就生天亦得現行一說初後皆人中此論同前說此勝解作意相應唯緣自世如五識緣境不生通緣三世也婆沙云非生得是加行得通離深得離下地染得上地不淨觀後由加行方得現前異生上加行獨覺中加行聲聞或中或上加行也唯近分捨者唯捨受放欲界苦憂喜樂初二定喜第三定樂能生尋放也正理云菩薩獨覺自能起聲聞因說方起也出入相兼數共成十也。
心隨息而行者息從唯心齊髖髀胵乃至足指出一尋等隨所至方也。
以息是身一分攝者四大成身息即四大中風大攝至第五位六處滿方有息也息依心轉無心無息若有息者身在欲界入二無心定應有息也若身在欲界及初二三定入第四定以入定無麤心引彼四大遍住身分無毛孔開也問第四定有外風如何無息合第四雖有外風以彼依身不容納故正理論云入第四有漏定引彼堅密大種遍身造無表可言無毛孔開若入彼無漏定即身生處四大造無表既非堅密如何無毛孔開答造無漏無表雖是生處四大攝而極微細與彼相似故無有過也問生第四定既無毛孔開如何發語答由傾動故亦能發聲如機開聲豈由毛吼有說咽喉上有毛吼有說發語時毛吼即蹔開破後二說云感得無毛吼身如何發語即開也。
俱舍慧暉第五
俱舍論釋頌疏義鈔下末
京兆西明寺沙門 慧暉 述
●論本第二十三
自相有二一自相二自相中共相十處各生一智名自相共生一智名共相乃至觀色一一極微即自相同青等即共相受等亦爾無表如何答此說礙色不說無表也與五停心觀中不淨別者一體不同前無貪此慧二治不同前治貪此治四顛倒三行相不同四緣境不同前唯色此通心心所也。
有非俱有者身受心法中身及法二有與念住不俱時也有部釋慧為果念為因論主慧為因念為果同時因果也四法一一別緣為四句名不雜緣二二合緣為三句三三合緣為二句四法合緣為一句雜緣也四分善根觀一一諦熟方改易觀煗頂忍三各有三品次第轉生若未見六行道斷欲界惑即思引修慧若先斷欲界惑即從修引煗等也大乘煗等名明德明增即順無順無間定也煗位觀所取空頂位即所取空順能取空忍位有三品下忍印所取空中忍印能取空上忍雙印二空也。
如人頂者人頂身中最高顯動善中勝若山頂即進退中故也忍者謂信信許四諦故前二雖信以退故此位不退偏得名忍世第一更勝不名忍者以中上忍不具十六行及四諦故況世第一也。
無我非我別者無我即色中無受等非我即色不是我等也十六行相互相違不可得起一一即行修餘行相皆是得修未減八諦緣時八諦下所減行相亦起法前得云也。
與欲苦四行相屬如名次第擬宜相當者德光論師梵言瞿拏鉢剌是中印度袜底補國人是西方有學聖人於本國造百餘部論如留無常入見道者於欲界及上界苦諦非我集下緣滅下離道下出共有八行相故名擬宜相當繫屬定第一周一時減苦下空集下生滅下妙道下行此八行相第二周減苦下苦集下集下滅妙道下如此八行相第三周減餘八行相不減即三周減行留餘八行相入見道者准前說此上兩說同釋婆娑文十六十二八四行相十六行相約未減道時說十二即約減道諦時說德光約第一周減八行相說餘准此說光法師取後說寶法師取前說破德光論師言准正理論言七處善觀觀色苦色集色苦滅色趣滅行色味色患色出離既更不觀道故知從後除道下三行及道諦緣方不觀也又我見增者留無常入見道如何於餘三諦下緣離出等行相與苦下非我同時減也問世第一法名勝者為都勝為分勝若都勝者豈勝世俗智見道眷屬故若分勝者煗等前三皆分勝故應名世第一答此法於有漏中都勝能開聖道門世俗智無此能故不名世第一又世俗智因此世第一法方得生也問現在世第一法能引聖道名勝未來無力能引聖道應非第一答未來順已起者亦名世第一法也問同時隨轉色四相不作等無間緣應非世第一答同一生住異滅果等故亦得名第一問如何世第一法與苦法智忍作強等無間緣答具四善故一品類故同見道是上品等故二無量善法所生長故三生六十劫等三性相同故性即同以慧為體相者若世第一法作苦行相見道亦爾四為此苦法忍廣修煗等加行故也問如何能得得作沙門果體不得為四善根體答沙門果據成就說所以得為體此四加行據等無間緣此得非體以前後不定故不同生等及定共戒以同一果故若得為煗等體煗等上法後得常在身應常起煗等既得果如何成就加行道也。
三道名決擇此四能順是因三道所順是果順之決擇故依主釋順決擇即分也北洲色天有勝依身以厭心界故若三惡趣有勝厭心所依身界故人天九處身具二義故得起煗等善根也。
第四善根天得初起者即約人中修前三乃命終生天更起煗等便起世第一法前三六天不能初起有勝依身以厭心界故人中具二義四善根皆得初起也。
女界得二者以前三善根時長容轉根如女得女善根得而成就在身亦現行得男善根得而不在身成就不現行男身得二准上釋第四女得二以女身界容轉成勝身男於上忍已得女身非擇滅故男不得女善根女男得二如得別解脫戒各容懸發得二也失地捨者如依初定起煗等命終生二定方名失地若生初定不名失地故不捨煗等此四是有漏善為滿業不能為引厭背有故也異生無見道資彼煗等善根故命終捨也正理論云依根本地起煗等者即是先凡位斷惑欲盡後起煗等以根本地止觀均平現世得入聖有說必至涅槃婆沙第六必入見道未至中間起煗等者以止觀不平不定入聖次第得果者決定依未至地入見道也。
捨了再得非是先所捨者如別解脫戒捨了再得非是先所捨者也。
遇了分位者即了五位修行次第者為說修煗法次第修頂從頂生忍准此也。
於卵濕生者以遇多遇痴故得聖後不受若未得聖前即亦許受如世羅等問順解脫分亦必至涅槃與煗何別答前解脫攝後即決擇攝前散善攝後即定善攝前七方便不攝後即加行攝後修十六行相前無十六行相此慧為體前散善有此別也都有五義一必至涅槃二不斷善三不造逆四不隨惡趣五不退煗位有前一頂位有前二忍位世第一具五也無想大梵僻見處北洲無見道扇𢮎等身劣煩惱故。
第八有等者婆沙論等取色男一處二生業於色界十六天一處受一生更不受第二生於第二生得非擇滅欲界第八生業色界第二生業障得上品忍世第一在現在作等無間緣引苦忍法生世第一於見斷煩惱上得非擇滅若爾異生即是聖人世第一法法現在時有見道上得故答但苦法忍在生相雖有得在身未成就不名聖也聲聞下獨覺中佛上修聲聞忍畢許轉成部行獨覺不許轉作佛菩薩修因往惡趣故也部行獨覺起煗頂同聲聞許轉成佛也。
一坐者更釋上佛及麟角忍位不轉所以有說從不淨觀修也。
三乘轉根同異者前二乘因者一厭共求寂大義因也異者一行因久近證果遲速聲聞三生六十劫獨覺四生一百劫佛三無數劫一福德厚薄身有好醜聲聞無相獨覺容有三十一相等佛有三十二相三根有利鈍入法淺染即三獸渡河喻四慈悲厚薄去住時異即三獸被圍喻五事中利益身口不同獨覺身業神通聲聞菩薩通身口業化六得道時分得時取悟聲聞待時及教獨覺待時不待教佛亦爾七斷障生死證時觀境異二乘斷一障一分段生死菩薩二障皆斷聲聞觀四諦四威儀中得果獨覺觀十二緣菩薩觀萬行後二皆坐得果八依道及身遇佛依地異獨覺無漏道證聲聞初後果無漏道證中間二果通漏無漏道證佛唯此洲身獨覺三洲身得聲聞通三界身得前二果依未至地證第三果通第六地第四果通九地部行獨覺通九地證麟角及佛第四定證部行與聲聞通見佛及不見佛麟角及佛不見佛九用心多少異佛麟角三十四心部行獨覺一百六十心聲聞無覺十八心念初果十六念中二果一無間道一解脫道也解脫是果分是因順之解脫順解脫之分依主釋種解脫分善正理論云遇佛不遇佛男女皆修得也。
若三生者前說根本起四加行即現身入聖如何說有三生俱二生得答若今生根本地起煗等者必是前生先近分地起煗等故說三生也問三生與六十劫四生與百劫誰鈍誰利答皆通鈍利時多少不同者由厭心勝劣故有時長短若三生是利佛時最長應是鈍根問獨覺先斷無所有處下八地惑盡第二生依第四定入見道二生即得果如何論說四生答前世品說獨覺一說是凡夫修一說是前三果人准次前文得上忍猶不可轉況前三果人許轉總說三生及四生共得聲聞及獨覺果亦不可定配也問六十劫百劫取何劫量答准菩薩三無數劫取火灾劫二乘亦取火灾劫數成六十劫等若取增減劫者即如今有人種解脫分向後至壞空成劫中第九劫即滿六十劫三洲六天未有有情何處得果准此取火灾劫數成六十劫等也。
舉後等流者即後智是忍等流果合先舉忍後智合先智後忍言先舉智果顯忍因是無漏簡七方便中忍也忍言謂信先無始來於苦諦執我我所等今得無漏智知苦諦無我我所信唯有苦理名忍以欲界在下是麤苦果及散地故先觀後觀上二界苦等同定地故合觀也婆沙第三有三說一云苦法忍於未來世能滅異生性現在斷惑得如燈破闇現在生相破闇現在燒炷勢氣隔彼異生性不生故有部未來三法有用一光明二生相三苦法忍有說世第一法能捨異生性雖是有漏如乘御調象等或可二共捨世第一法如無間道與異性生俱滅苦法忍如解脫道與異生性不成就得俱生此論同此說也無間道雖與惑得俱惑得無力引後惑得至生相也解脫道在生相不被當品惑得礙名正解脫至現在名已解脫也大眾部見一諦時即觀四諦者如見苦諦時此知苦因名斷集證苦下滅即滅諦修苦下道即修道也苦諦下具四事業餘三諦各一事業謂斷證修也破云若見苦時即見四諦者應見共時即名初果等既不許然故知非也。
如修曾見者第十六心名修道如彼以後修道見已見諦故是修道攝也。
難意者第十五心道類忍是道諦理至第十六心方見道類忍第十六心見第十五心亦是未見今見如何第十六心修道攝即答約諦即第十六心已知八諦理不據第十五心一剎那未知名見道攝又以果道攝故如餘修道若爾應如餘修道有退答以任持見道無為得故亦無退若爾住持見道無為得應見道攝答有大過失修道等皆持見道無為得豈皆不見道攝經部師第十六心是見道攝比量云以智攝故如餘修道七智有部是修道因云以果道攝如餘修道也。
難不名後三向者初六人除具縛人次三人除斷六品人次六十四人除斷欲界第九品一人也。
後七地不言具縛人者離下地染即是上地具縛人也。
根本煩惱有下中上名下三品下貪緣中境名下分成九品者約緣上中下三境起不同分成九品下貪緣上境起名下下品下貪緣中境起名下中品下貪緣下境起名下上品中品貪於上境起名中下品若於中境起名中中品若下境起名中上品上貪於上境起名上下品中境生名上中品下境生名上上品也。
斷見惑了欲界有九品修惑共潤七生故約極多方受七生有一生二生得無學果者至後門辨至第七生斷三界修惑盡即得無學果問遍沒那含更受十六生如何但言七生得無學果答准下論文必經欲界生聖不往餘界生又前文言第八有等等取色無色一處二生業不受第八有等即七生類色界一處一生業即遍沒那含是故知七生人不得上二界受生上二界受生者不得欲界受生兩類各別得初果了便斷欲界修惑盡得第三果生初定等是十六生類也。
如七步虵者由毒力不越七步四大力不減七步第四日瘧即隔日定發也。
以不生長退墮業故者初果人不造三塗業若先有決定三塗業忍位尚不得況得初果也。
●論本第二十四
問頌中說三四品即攝三二生何故別說三二生耶答如初果中十六生類雖斷三四品有受多生一間受一生現般斷三四品不受生以不定故別說三二生也。
若凡位斷六品惑入見道者不起重印道不得無漏根不具三緣名一來向不名家家也婆沙許斷九品修惑一一品皆得出觀以初無間道不得第三生非擇滅故三不得四等若許於斷第五品應即得第六生非擇滅故也此疏釋九品潤七生即別配品數定是光法師釋若寶法師即未斷第九品共潤七生如上上品有潤七生力乃至下下品有潤七生之力若斷前品了即後品獨潤七生不滿七生者亦七生攝若爾不滿七生即七生攝家家不滿三生應家家攝答七生不具緣滿與不滿皆七生攝家家須具三緣要具三二生方是家家攝也正理論云得聖後皆不造引業許造滿業婆沙五十三有二說一說同上不造引業一說許造如五淨居天何業生故知須造前師通云是漏無漏定資故業順決擇分尚不造業況得見道豈有造業初果七生亦是故業惑也聖者有漏道斷惑有分離染許命終有無漏定任持故凡夫無分離染有命終理以世俗道不堅窂故出定即退若初果人立誓入定斷欲界上六品惑了方出定即於六品得非擇滅若出定要至第六無間道方得六生非擇滅此既斷五必斷六斷五品時何不於六生即得非擇滅耶答斷五時必斷六以第二果容有退故未得六生非擇滅也疏中間斷上上一品即五生家家斷上二品即四生家家斷五品即一生半家家何故無耶答中上名三品同一上品及中品故同必斷六品也婆沙有天七人七乃至天一人一等受七生據人中得道人中入滅說前文四七二十八生此論文與婆沙同也天三人二及人三天二釋斷欲三品三生家家天二人一人二天一即釋斷四品二生家家此據得果入滅處不同也圓寂即涅槃前三果四向得自性涅槃不得餘二涅槃至第九解脫道證八十九品無為為二涅槃體身智在顯有餘身智無顯無餘也得初果了却斷三品更受三生若斷劫四品更受二生前論言七生約極多說若極少說現生即得無學果中間多少如理思之先凡位斷三四品及七八品惑入見道至道類智不名家家及一間以闕根故也。
彼往天上一來人間者此約人中得第二果有下三品惑共潤人天各一生往天上受一生却來人間便入涅槃天上得果却來人中准此說也。
凡位斷九品惑闕無根緣若現般那含闕生數皆不名一間也。
越第九品惑等流果者第九品是前八品等流果斷此第九品惑盡名越也問欲界死受色界中有有有中般涅槃初定死生二定等何故無耶答欲界有胎生苦苦厭心勝在色界中有中故有中般色界與上相違故無中般若爾前二果在欲界何故無中般答中有身微弱於欲不善惑難斷自地無聖道在本有位尚不可越欲界無況在中有前文引中有不能斷不善惑隨生彼地起彼地聖道不起餘地也。
經部先無行後有行者有速集道不由功用此釋先說無行所以無速進道有功用行是有行故後說之正理論云有行無行先後皆有經說我以有行可尊故先說無行後說也又生般有行無行皆約有餘涅槃說不約無餘涅槃說以色界於捨壽不自在為不具緣故也。
又流者行義有二上行樂定樂慧二果往色無色別也問退上三定生梵眾天得作全超等三退上二定生少光退上第四定生少淨及生無雲皆得作全超等三不答婆沙一百七十四說一說不得以依十六天建立全超等三上地有缺減故一說得作半超一說三種皆得也問樂定無色空處生得作全超等三不答亦得作三種也異生雖有上行以還下生不名上流也。
全超等三種人雖於下諸地得涅槃不妨以色究竟天有頂天為極處也且造超業及生後三業據定業說理實亦造不定業也問如色界聖人造五淨居天業命終即生名生業如何名後答對中生業說理實亦造中生業此言造業約凡位造業不是得聖後造業也。
中般分三但由惑根者中般分惑分三品下下下中下上根分三品即上上上中上下故由惑根分中般成三也。
生般惑三品者即中下中中中上。
根分三者即中上中中中下由惑根別分生般成三也。
上流分三其由惑根業惑三品者即全超等三如次。
上下上中上上根三品者即下上下中下下由。
業分三品者即全超等三受生有多少故。
謂全超業下釋也。
唯行善事故名善士趣前二果有妻室無學雖唯行善以無趣向故非善士趣也。
又前二果為趣或上或下生此七唯趣上生故。
又一間以人中有一生或上下不定不立此名也婆沙一百一十五云問何故上流不別立答中生二種名受一生行相難知故分上流受多生易知不分又中生時促易建立上流多生難建立合立一也婆沙又言問無色不還五事勝一地勝二界勝三損滅色蘊勝四定勝五煩惱少勝何故不立善士趣答彼非麤顯難可了知不立也。
亦有此等差別相不者此前二門約色界受生五不還有此差別此文約欲界經生聖如色界有七九不還差別相不也言不往餘界不言自界自界許受多生經生多時即是練根淳熟也昔凡身得初果經生於聖身上得二果等名勝依止也。
先一無漏一有漏似無間道後一無漏似解脫道者第一念心斷入第二念定定障第二念心斷入第三念定定障與以五蘊為體二前心與定障俱時滅後一無漏心如閇戶也問感五淨居為資故業為更造業若資故業即不合言前後無漏資中間有漏若更造即聖人如何更造後有業答以有漏無漏定資故業感淨居天即資無始曾得第四定業如前引婆沙文有二說此疏言無漏勢力熏修有漏是許造業也此疏說六心更起三心為六心等是第一師義第二師說更別起六心乃至十五心等又五品中間通出定不出定也又六品心不要相連起也正理論云為定感淨居為業名定應不用業若業應不用定答俱由二力感淨居也問修下三定有幾品心答一說有三謂下中上如是說者亦有五品心若有五品心應有五品果答雖無五品果有五品果根若有五品果即下三定有淨居天也。
滅定無心極似涅槃依身證得此定名身證論主釋證得出定時有識身靜故却緣彼定言極似涅槃也佛告給孤獨長者福田等依無漏三學法上立滅定非是無漏法故身證不入也問何故俱解脫得入答無學以身解脫故有學身非解脫不立也。
依因無故者依即因與聖為依因也出定後法後得在身亦名身證也第九無間道力能斷三界修惑以先斷故不斷第九品如大明出少大闇皆滅也問非相見惑見道能斷見道應是金剛喻定答以九品合斷勢力師劣劣惑斷道非金剛喻定也未至中間四定三無色皆有金剛喻定以九地皆有斷非想地惑道也問鈍無學未得利無學鈍無學應名有學以更學利故答不得別果及功德故非有學戒定慧三為所學體也。
因名乞士果名應供唯識云應以永害煩惱賊故應以永斷分段生死故應受人天廣供養故也問何故離欲修道染立二果色無色修道染立一果答欲界惑不善性難斷難破難可越度故立二果色無色與上相違也。
見惑斷立一果修惑斷立三果者見惑易遠離立一果修惑與上相斷立三也。
既聖離八地修惑各別二得義唯凡夫有漏道但引一得無漏離見惑及有頂地修惑但一無漏得以有漏道不斷有頂修惑名不同所作雖斷下八地見惑以見道不斷修惑名不同所作也。
利根聖人第九無間道即起法前得得二智先起盡智者由先願煩惱盡故先起盡智無生智後合有俗智此論略無正理則有鈍根盡智長時利根無生智長時盡智金剛喻定後第二剎那生也。
今名四果名沙門者全取無漏道名通無間解脫是有財釋有漏道雖能斷無所有處下八地煩惱盡以斷不盡故有諸過失非沙門性也。
至後果位起一類得得前無為非是總一得一一無為皆別有得也練根五因具故亦名得果得利果故後三果皆具五因有法後得得前八智十六行相或已得名得也無漏道名沙門性引無為上得生證無為為果正理論云初三果越欲界故立後果越上有頂故立也真梵簡初定假梵王八支聖道名法輪轉至佗五人身摧煩惱賊名轉法輪也相傳釋降未伏故即見道鎮已伏故即修道此釋不得不順論文法輪唯在見道今釋降未伏故即八忍鎮已伏故即七智皆在見道故唯初成道及涅槃時有地空天神唱名轉法輪者以至初後故非餘不轉中間但名說法也世尊轉者約能轉人說理實是五人法輪也問如何不名斷苦但名知苦答凡斷苦者但斷集因即後苦果不生不可斷此身身即是苦故問四諦下各有四行相如何但說知苦等不說知空等答理合如是知苦苦四苦名不共標之既知是苦即知是空等也經部約三道能詮教聲名法輪以佗人聞教得悟道故三周巡四諦名十二行相問既是正轉如何前名已轉答已至轉初名已非是轉畢名已也正理通云此與八聖道為入門故非法輪體也。
●論本第二十五
預流有七生及家家那含約隨信行有一億七萬七千三百九十人第四果亦有差別此時不時等二解脫以無漏相應心勝解脫為體因位勝果位名解脫婆沙更有一說三生得名時以修道劣故六十劫得名不時以修道勝故如佛三無數劫得也又此二名有二名一心解脫即離貪二慧解脫即離無明也。
明六無學前五先說從生後結名不時即先結名後說從生作頌文便也。
退法學無學二位皆下故先有也有部說有羅漢名高底迦由鈍根故六返退第七返證得恐更以刀自害故知退也大眾部等四部說初果退以初得劣故也此宗初果初得無退以初得故退無所取義准超越中間二果亦初得無退初果及超越中間二界通鈍利根以初得故不退見道煩惱緣無事生事者體也如執苦為我等苦中無我體親重二感皆緣無事也。
修道貪等於事上生二事者觀也可觀親好醜等生於中非無此相故知如色等可見聞等又解見惑審慮生修惑率爾起退也經部說初後果聖道所證不退中間果若無漏證亦不退有漏道證即許退也。
五從果非先者即是簡去二道性同取不同者許退也心所即四禪定許退佛言我說不動無學無由便隨定有退果義既是不動法如何退定也果退不命終向中退許命終也正理論說不淨觀無貪為體從此入聖有退持息念入聖無癡為體無退無痴即是慧故又三列有退有退緣故天等六欲天即無退闕退緣故又與順退分定相應心即退順住分定相應心不退又樂定退樂慧不退若全離欲即善無記心皆能起惑若分離欲即通三性心起惑若爾無學已斷染如何有退分定答順住分定中少分順退也性退不起染果退先起染後退果也仆(扶北反又)匹豆反也覺無學轉根加行道通曾未曾得無間解脫唯未曾得加行通漏無漏無間解脫唯無漏道未來修者亦爾加行道學無學各一無學第九解脫道通漏無漏以修一切地功德故也。
學位見惑所發九品無知無覆無記性障利根九無間道引生斷也問轉思等成護如何不成利答無知多品未能總除故不成利但是轉彼劣性成利根名轉根不是捨劣別得利根也。
初二果依未至地第三果依六地初二果轉根與得果地必同後二果或同或異也。
容捨果道者位求果道故果轉根捨果得果住向轉根捨向及果所得唯果唯求果道故故致容言如第三果轉根加行無間解脫道皆第三果道攝若住第四向加行無間勝果道攝解脫並是第三果道攝既練根第九解脫道第三果道攝故有學依六地也問解脫道已至涅槃果勝進已過如何名道答同加行類故或從前至後皆是道故或趣無餘依故名道也滅定是第八解脫名解脫也不艱辛任運轉釋樂名也艱辛轉名苦非道名苦通行唯是無漏道不說有漏道色界以五蘊為體無色四蘊為體遲速因人通行因法依主釋若總因法即持業釋也覺有三義自覺覺陀覺行圓滿如次簡凡夫二乘小菩薩盡無生智名菩薩。
三十七是分分者因義能趣菩薩之分也婆沙三說一說同此一說開戒為二有十一正命隨前二攝一說十二開戒為三婆沙更約七十五法廢立繁而不述。
覺分不說心王者心王緣自相覺分緣共相又覺者是心所不可心王補佐心所也又立喜不立樂捨者覺分行相猛利樂捨凝滯故不立也。
四正斷者已生惡修律儀斷上得未生惡修斷斷上得斷字是即道已生善修防護善法斷惡法未生善修修習斷斷惡等修習善令生所以四種皆名斷也問已生善一品一念如何更令增長答經說順住分增長說勝進分也問欲界有惡可具有四正斷上二界無惡如何有四正斷答雖無惡法有彼功德又彼無所治有能治道故無色有遠分及持對治若爾有學有染可具有四無學無染如何有四答同上二界說也欲勤等四共定相應與神為足有餘師說神即是定欲等四與定為足舉果就因名神足也問信等五根何故先說為根後說為力答劣為根勝為力可屈為根不可屈為力勝劣有別義別者能生名根能斷名力不動為根不屈伏為力。
五根五力次第者謂於因果先起信心為果修因次行精進由精進故念住所緣由念力持心便得定由心定故能如實知是故信等如是次第也。
念住等三助伴出體通一切加行善今言慧等約勝說也有部舉念住為初盡無生智為後也覺分在修道斷有頂惑近菩薩助勝也。
初定一切者約前後位共有三十七一念中即不共具以四念住等定不俱時餘容俱時有也。
覺分轉者從念住至無生智名轉無漏慧觀證見四諦理名證在觀緣三寶及戒起信名淨信即名淨出定後天魔梵魔等不能破壞名淨也。
於佛等者於是境第七聲戒是自內證不言於有漏慧有煩惱緣不得名淨唯取無漏慧緣三寶法及戒也。
四向四果八人有為無漏五蘊盡無生智為佛僧體五分法身等皆在道諦攝見道諦時起法前得得之菩薩獨覺道者菩薩唯有學十方界唯一人獨覺取麟角部行同聲聞也此四次第依出定後義次第說不依證時次第也。
聖所受戒者受以信為體十五心中皆有戒名一切時得法寶有四教理行果教理通四諦行唯道諦果通滅道諦前三果雖通在家人得今取理和名僧不取受和也。
正智與解脫俱時無正智時正解脫亦無也煩惱上得障心解脫現在斷二世煩惱上得未來心慧正得解脫約勝說煩惱為障理實通上二界定業皆能為障唯說心解脫不說心所者心所隨心王故也雖有學於障亦分得解脫以至無餘別故不說也。
無學得滅定是身解脫非心有學得滅定為第二句無學得滅定為第三句第四句可知。
無為說三界者依世俗一相說斷貪名離等有漏法一一斷時皆得一雖義即有別體即不別也。
厭通斷不斷是寬唯緣苦集是狹離通四諦寬唯是斷狹離即是通厭即是局名厭離通局也慧不是厭與厭相應名厭也。