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阿毘達磨大毘婆沙論 (No. 1545_ 五百大阿羅漢玄奘譯 ) in Vol. 27

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T1545_.27.0819a01:
T1545_.27.0819a02:
T1545_.27.0819a03: 阿毘達磨大毘婆沙論卷第一百
T1545_.27.0819a04: 六十二
T1545_.27.0819a05:  五百大阿羅漢等造 
T1545_.27.0819a06:  *三藏法師玄奘奉  詔譯 
T1545_.27.0819a07:   定蘊第七中得納息第一之六
T1545_.27.0819a08: 惟何等慈定。答與有情樂。思惟何等
T1545_.27.0819a09: 悲定。答拔有情苦。思惟何等喜定。答
T1545_.27.0819a10: 諸有情。思惟何等捨定。答於有情
T1545_.27.0819a11: 捨。問此中爲等無間縁行相。爲慈等
T1545_.27.0819a12: 倶生行相。若説等無間縁行相者。慈等現前
T1545_.27.0819a13: 復何行相。若説慈等倶生行相者。何故作
T1545_.27.0819a14: 是説。思惟何等慈定。乃至廣説。有説。此
T1545_.27.0819a15: 中説等無間縁行相。問若爾慈等現前復何
T1545_.27.0819a16: 行相。答即作是四種行相。謂與有情樂
T1545_.27.0819a17: 乃至於有情捨。有説。此説慈等倶生行相。
T1545_.27.0819a18: 問若爾何故作是説。思惟何等慈定。乃
T1545_.27.0819a19: 至廣説。答此中説已入名入。於近説遠聲
T1545_.27.0819a20: 説大王從何處來。此於已來名來。如
T1545_.27.0819a21: 説依空三摩地正決定。此亦已入名入。
T1545_.27.0819a22: 所以者何。非世第一法空三摩地相應故。如
T1545_.27.0819a23: 説入正性離生現觀邊世俗智。此亦已
T1545_.27.0819a24: 入名入。所以者何。三類智忍時方得彼智
T1545_.27.0819a25: 故。如説受樂受時如實知我受樂受。此亦
T1545_.27.0819a26: 説已受名受。所以者何。無自知現在受
T1545_.27.0819a27: 故。如説斷樂斷苦先喜憂沒。不苦不樂捨
T1545_.27.0819a28: 念清淨。入第四靜慮具足住。此亦已斷名
T1545_.27.0819a29: 斷。所以者何。離欲界染時已斷苦根故。
T1545_.27.0819b01: 説阿羅漢心解脱欲漏心解脱有漏無明
T1545_.27.0819b02: 漏。此亦已解脱名解脱。所以者何。離欲界
T1545_.27.0819b03: 時已解脱欲漏故。此中亦爾已入名
T1545_.27.0819b04: 是故無過。問慈無量等等無間縁。爲亦但
T1545_.27.0819b05: 此行相。爲更作餘行相耶。答初修業
T1545_.27.0819b06: 者。唯作是四種行相能引慈等。若已成
T1545_.27.0819b07: 滿隨其所欲。亦作所餘苦等行相生慈
T1545_.27.0819b08: 。慈等起時唯作如前四種行相
T1545_.27.0819b09: 慈斷何繋結。答無。悲喜捨斷何繋結。答無。
T1545_.27.0819b10: 問何故四無量不煩惱。答行相異故。謂十
T1545_.27.0819b11: 九行相能斷煩惱。無量非彼行相。四行相是
T1545_.27.0819b12: 無量。斷煩惱此行相故。復次無量是
T1545_.27.0819b13: 勝解作意。唯眞實作意能斷煩惱。復次無量
T1545_.27.0819b14: 是増益作意。唯不増益作意能斷煩惱。復次
T1545_.27.0819b15: 無量唯縁現在。要縁三世。或無爲道能斷
T1545_.27.0819b16: 。復次無量縁有情。要法想能斷煩惱。復
T1545_.27.0819b17: 次無量縁一分境。非縁一分境道能斷煩惱
T1545_.27.0819b18: 復次無間道能斷煩惱。無量是解脱道時得
T1545_.27.0819b19: 故。問若無量不煩惱者。經説云何通。
T1545_.27.0819b20: 説慈若習。若修。若多修習。則能斷瞋。悲
T1545_.27.0819b21: 若習若修。若多修習。則能斷害。喜若習若
T1545_.27.0819b22: 修。若多修習。能斷不樂。捨若習若修。若多
T1545_.27.0819b23: 修習。能斷貪恚。答斷有二種。一暫時斷。二
T1545_.27.0819b24: 究竟斷。契經説。暫時斷此。阿毘達磨遮
T1545_.27.0819b25: 竟斷。如是則二説善通。如暫時斷究竟斷
T1545_.27.0819b26: 是有餘斷。無餘斷。有影斷。無影斷。有隨
T1545_.27.0819b27: 縛斷。無隨縛斷。摧枝葉斷。拔根本斷。制伏纒
T1545_.27.0819b28: 斷。害隨眠斷。應知亦爾
T1545_.27.0819b29: 淨初靜慮斷何繋結。答無。乃至淨非想非非
T1545_.27.0819c01: 想處斷何繋結。答無。此中淨初靜慮等。謂根
T1545_.27.0819c02: 本地非近分。問何故淨初靜慮等不
T1545_.27.0819c03: 。答下地煩惱雖所應斷。而彼斷已此方現
T1545_.27.0819c04: 前。無復可自地煩惱。雖現可得所對
T1545_.27.0819c05: 力能斷。於上亦然故不煩惱。問不
T1545_.27.0819c06: 上是義可爾。何故不於自地
T1545_.27.0819c07: 答自地煩惱所繋縛故。如人被縛不
T1545_.27.0819c08: 。又與自地諸煩惱等。同一縛故無力勝
T1545_.27.0819c09: 彼。又自地愛所親愛故。如人親友雖劣不
T1545_.27.0819c10: 捨。又自地煩惱所&T020717;故。謂展轉無間而
T1545_.27.0819c11: 現在前故不斷。又自地善法與自地煩
T1545_.27.0819c12: 。不相忌難猶如夫妻。又如旃荼羅子與
T1545_.27.0819c13: 長者子交不相敬憚故不斷。又無間道
T1545_.27.0819c14: 能斷煩惱。淨根本地非無間道故不斷。
T1545_.27.0819c15: 又無所顧乃能斷之。於自地法非無所顧
T1545_.27.0819c16: 故不斷。問何故有漏道不自地。及
T1545_.27.0819c17: 上地無漏道則能斷耶。答以無漏道是不繋
T1545_.27.0819c18: 。於有漏法是勝是故能斷。又有漏
T1545_.27.0819c19: 道作六行相。厭下地自地故唯斷。下無
T1545_.27.0819c20: 漏道作十六行相。厭背一切地故能遍斷。
T1545_.27.0819c21: 問有漏道亦作十六行相。何故不遍斷
T1545_.27.0819c22: 答彼道行相。不明了故不
T1545_.27.0819c23: 煩惱師子子未
T1545_.27.0819c24: 初第二第三解脱斷何繋結答無。問何故此
T1545_.27.0819c25: 三不煩惱。答行相異故。謂若以此行相
T1545_.27.0819c26: 煩惱此行相前三解脱。若以
T1545_.27.0819c27: 行相前三解脱。不此行相煩惱。又
T1545_.27.0819c28: 前三解脱是勝解作意。唯眞實作意能斷
T1545_.27.0819c29: 。又前三解脱是増益作意。唯不増益作意
T1545_.27.0820a01: 能斷煩惱。又前三解脱縁自相境。唯共相境
T1545_.27.0820a02: 道能斷煩惱。又前三解脱唯縁現在。要縁
T1545_.27.0820a03: 三世。或無爲道能斷煩惱。又前三解脱唯縁
T1545_.27.0820a04: 一蘊少分。要縁五蘊四蘊。或非蘊道能斷
T1545_.27.0820a05: 。又前三解脱縁一分境。非縁一分境能斷
T1545_.27.0820a06: 煩惱。又無間道能斷煩惱。前三解脱解脱道
T1545_.27.0820a07: 時得故。空無邊處解脱斷何繋結。答或空無
T1545_.27.0820a08: 邊處。或識無邊處。或無所有處。或非想非非
T1545_.27.0820a09: 想處。或無。或空無邊處者。謂依空無邊處解
T1545_.27.0820a10: 。離空無邊處染。諸無間道乃至或非想非
T1545_.27.0820a11: 非想處者。謂依空無邊處解脱。離非想非非
T1545_.27.0820a12: 想處染。諸無間道或無者。謂此諸加行解脱
T1545_.27.0820a13: 勝進道所攝。空無邊處解脱。及世俗空無邊
T1545_.27.0820a14: 處解脱。識無邊處解脱斷何繋結。答或識無
T1545_.27.0820a15: 邊處。或無所有處。或非想非非想處。或無。或
T1545_.27.0820a16: 識無邊處者。謂依識無邊處解脱。離識無邊
T1545_.27.0820a17: 處染。諸無間道。乃至或非想非非想處者。謂
T1545_.27.0820a18: 識無邊處解脱。離非想非非想處染。諸無
T1545_.27.0820a19: 間道。或無者。謂此諸加行解脱勝進道所攝。
T1545_.27.0820a20: 識無邊處解脱。及世俗識無邊處解脱。無所
T1545_.27.0820a21: 有處解脱。斷何繋結。答或無所有處。或非想
T1545_.27.0820a22: 非非想處。或無。或無所有處者。謂依無所有
T1545_.27.0820a23: 處解脱。離無所有處染諸無間道。或非想非
T1545_.27.0820a24: 非想處者。謂依無所有處解脱。離非想非非
T1545_.27.0820a25: 想處染。諸無間道。或無者。謂此諸加行解脱
T1545_.27.0820a26: 勝進道所攝。無所有處解脱。及世俗無所有
T1545_.27.0820a27: 處解脱。非想非非想處解脱。滅受想解脱。斷
T1545_.27.0820a28: 何繋結。答無。以非想非非想處無無漏故。
T1545_.27.0820a29: 初勝處斷何繋結。答無。乃至第八勝處斷
T1545_.27.0820b01: 繋結。答無。此中所以如前三解脱説。初遍處
T1545_.27.0820b02: 何繋結答無。乃至第十遍處。斷何繋結
T1545_.27.0820b03: 答無。此中前八如八勝處。後二隨應亦如
T1545_.27.0820b04: 前説
T1545_.27.0820b05: 法智斷何繋結。答或欲界。或色界。或無色
T1545_.27.0820b06: 界。或無或欲界者。謂四法智隨一現前。離
T1545_.27.0820b07: 界染諸無間道。或色界。或無色界者。謂滅道
T1545_.27.0820b08: 法智隨一現前離色界。或無色界染諸無間
T1545_.27.0820b09: 道。或無者。謂此諸加行解脱勝進道所攝。法
T1545_.27.0820b10: 智類智斷何繋結。答或色界。或無色界。或
T1545_.27.0820b11: 無。或色界或無色界者。謂四類智隨一現前
T1545_.27.0820b12: 色界。或無色界染諸無間道。或無者。謂
T1545_.27.0820b13: 此諸加行解脱勝進道所攝。類智他心智斷
T1545_.27.0820b14: 何繋結。答無。問何故他心智不煩惱。有
T1545_.27.0820b15: 説。他心智縁一物境。非縁一物道能斷
T1545_.27.0820b16: 煩惱。有説。他心智縁自相境。唯共相境道
T1545_.27.0820b17: 能斷煩惱。有説。他心智縁現在。要縁三世
T1545_.27.0820b18: 或無爲道能斷煩惱。有説。他心智但縁
T1545_.27.0820b19: 心所法境。要縁四蘊。或五蘊或無爲道
T1545_.27.0820b20: 能斷煩惱。有説。他心智唯縁他相續境。
T1545_.27.0820b21: 要縁自他相續。或非相續境道。能斷煩惱
T1545_.27.0820b22: 有説。無間道斷煩惱。他心智解脱道時得故。
T1545_.27.0820b23: 世俗智斷何繋結。答或欲界。或色界。或無色
T1545_.27.0820b24: 界。或無。或欲界者。謂離欲界染世俗無間
T1545_.27.0820b25: 道。或色界者。謂離色界染世俗無間道。或
T1545_.27.0820b26: 無色界者。謂離下三無色染世俗無間道。或
T1545_.27.0820b27: 無者。謂此諸加行解脱勝進道所攝世俗智。
T1545_.27.0820b28: 及餘欲界善世俗智。諸根本地善世俗智。并
T1545_.27.0820b29: 一切染汚無覆無記世俗智。如世俗智。苦
T1545_.27.0820c01: 集滅道智空無願無相三摩地亦爾。差別者。
T1545_.27.0820c02: 此諸無漏智三摩地。皆能通斷九地而不
T1545_.27.0820c03: 遍斷五部。於中四諦智能斷九地修所斷煩
T1545_.27.0820c04: 。空三摩地能斷九地見苦所斷。及修所斷
T1545_.27.0820c05: 煩惱。無願三摩地能斷九地見苦集道所斷
T1545_.27.0820c06: 及修所斷煩惱。無相三摩地。能斷九地見滅
T1545_.27.0820c07: 所斷及修所斷煩惱。此是無間道。與前差別。
T1545_.27.0820c08: 或無中。唯有此諸加行解脱勝進道所攝
T1545_.27.0820c09: 餘。問若三三摩地亦能斷煩惱者。契經所
T1545_.27.0820c10: 説當云何通。如説。苾芻我説。知故見故
T1545_.27.0820c11: 能盡諸漏。又説。我弟子。以般若劍。斷
T1545_.27.0820c12: 惱怨。有説唯慧能斷煩惱。諸餘覺分助斷名
T1545_.27.0820c13: 斷。如是説者。慧倶生品四蘊五蘊皆能斷
T1545_.27.0820c14: 煩惱。以共相念住煩惱故。然佛或時稱
T1545_.27.0820c15: 讃般若。或稱讃定。或稱讃餘。皆爲益他
T1545_.27.0820c16: 有情故。慈異熟何處受。乃至廣説。問何故
T1545_.27.0820c17: 此論。答是作論者意欲爾故。乃至廣説。
T1545_.27.0820c18: 復次欲他所説故。謂或有説。諸善不善
T1545_.27.0820c19: 異熟果。或復有説。諸有爲法皆有異熟
T1545_.27.0820c20: 或復有説。一切不善及有漏善定得異熟。爲
T1545_.27.0820c21: 是種種異説。顯唯不善善有漏法定
T1545_.27.0820c22: 異熟。而得不定故作斯論。然此中有
T1545_.27.0820c23: 種定。一異熟定二生定。異熟定者。一切不善
T1545_.27.0820c24: 善有漏法皆有異熟故。生定者。若彼異熟生
T1545_.27.0820c25: 者名或梵世等。若不生者名無處所。是謂
T1545_.27.0820c26: 此處略毘婆沙。慈異熟何處受。答或梵世。或
T1545_.27.0820c27: 極光淨。或遍淨。或廣果。或無處所。或梵世乃
T1545_.27.0820c28: 至或廣果者。謂四靜慮慈無量異熟果生者。
T1545_.27.0820c29: 或無處所者。謂四靜慮。慈無量異熟果墮不
T1545_.27.0821a01: 生者。如慈。悲捨亦爾。皆通四靜慮故。
T1545_.27.0821a02: 異熟何處受。答或梵世。或極光淨。或無處所。
T1545_.27.0821a03: 或梵世。或極光淨者。謂初第二靜慮。喜無量
T1545_.27.0821a04: 異熟果生者。或無處所者。謂初第二靜慮。喜
T1545_.27.0821a05: 無量異熟果。墮不生者。淨初靜慮異熟何處
T1545_.27.0821a06: 受。答或梵世。或無處所。或梵世者。謂善有漏
T1545_.27.0821a07: 初靜慮異熟果生者。或無處所者。謂善有漏
T1545_.27.0821a08: 初靜慮異熟果。墮不生者。如淨初靜慮。如
T1545_.27.0821a09: 是淨第二靜慮。乃至淨非想非非想處亦爾。
T1545_.27.0821a10: 差別者説自名。初第二解脱異熟何處受。答
T1545_.27.0821a11: 或梵世。或極光淨。或無處所。此如喜無量
T1545_.27.0821a12: 。倶在初二靜慮地故。淨解脱異熟何處
T1545_.27.0821a13: 受。答或廣果。或無處所。或廣果者。謂淨解脱
T1545_.27.0821a14: 異熟果生者。或無處所者。謂淨解脱異熟果。
T1545_.27.0821a15: 墮不生者。空無邊處解脱。乃至非想非非想
T1545_.27.0821a16: 處解脱。異熟何處受。答或自地。或無處所。或
T1545_.27.0821a17: 自地者。謂四地有漏解脱。各自異熟果生者。
T1545_.27.0821a18: 或無處所者。謂三地無漏解脱。及四地有漏
T1545_.27.0821a19: 解脱。各自異熟果。墮不生者。滅受想解脱。異
T1545_.27.0821a20: 熟何處受。答或非想非非想處。或無處所。此
T1545_.27.0821a21: 非想非非想處解脱説。初四勝處。異熟何
T1545_.27.0821a22: 處受。答或梵世。或極光淨。或無處所。此如
T1545_.27.0821a23: 初第二解脱説。後四勝處。異熟何處受。答或
T1545_.27.0821a24: 廣果。或無處所。此如淨解脱説。如後四勝
T1545_.27.0821a25: 。前八遍處亦爾。後二遍處。異熟何處受。答
T1545_.27.0821a26: 或自地。或無處所。此如淨初二無色説。他心
T1545_.27.0821a27: 智異熟何處受。答或梵世。或極光淨。或遍淨。
T1545_.27.0821a28: 或廣果。或無處所。或梵世乃至或廣果者。謂
T1545_.27.0821a29: 四靜慮有漏他心智。各自異熟果生者。或無
T1545_.27.0821b01: 處所者。謂無漏他心智。及有漏他心智異熟
T1545_.27.0821b02: 果。墮不生者。世俗智異熟何處受。答或欲界。
T1545_.27.0821b03: 或色界。或無色界。或無處所。或欲界乃至或
T1545_.27.0821b04: 無色界者。謂三界有漏善。及不善世俗智。各
T1545_.27.0821b05: 自異熟果生者。或無處所者。謂三界無記世
T1545_.27.0821b06: 俗智。及不善善有漏世俗智異熟果。墮不生
T1545_.27.0821b07: 者。餘無漏智無異熟故此中不
T1545_.27.0821b08:   定蘊第七中縁納息第二之一
T1545_.27.0821b09: 八等至。謂四靜慮。四無色。有三等至。謂
T1545_.27.0821b10: 味想應淨無漏。此中前七各具三種。第八唯
T1545_.27.0821b11: 二。謂除無漏。如是等章及解章義既領會
T1545_.27.0821b12: 已。應廣分別。問何故作此論。答欲他宗
T1545_.27.0821b13: 己義故。謂或有説。八等至不一切等
T1545_.27.0821b14: 。或有説。等至唯淨無漏非味相應。或有
T1545_.27.0821b15: 説。欲界非想非非想處亦有無漏。或有説。
T1545_.27.0821b16: 成就等法。爲是種種異執。顯八等
T1545_.27.0821b17: 至攝一切等至乃至有成就等故作斯論
T1545_.27.0821b18: 問若八等至攝一切等至者。毘奈耶説當
T1545_.27.0821b19: 何通。如説。佛所入等至。一切聲聞獨覺尚不
T1545_.27.0821b20: 其名。獨覺所入等至。一切聲聞不知。舍
T1545_.27.0821b21: 利子所入。諸餘聲聞不知。大目揵連所入。
T1545_.27.0821b22: 舍利子。餘聲聞知。何故言八等至攝
T1545_.27.0821b23: 一切等至耶。答一切等至無在八等
T1545_.27.0821b24: 至中。然由種性般若有差別故。令所入出
T1545_.27.0821b25: 等至亦有勝劣。劣者。於勝不測知故作
T1545_.27.0821b26: 是説。由此故説佛般涅槃時。入不動明等
T1545_.27.0821b27: 。舍利子般涅槃時。入師子奮迅等至。大目
T1545_.27.0821b28: 揵連般涅槃時。入香象頻申等至。尊者阿難
T1545_.27.0821b29: 陀般涅槃時。入旋風等至。皆由根慧有
T1545_.27.0821c01: 故。乃至般涅槃時。所入等至亦有差別
T1545_.27.0821c02: 問等持等至有何差別。答有説。等持 物爲
T1545_.27.0821c03: 體。等至五蘊爲體。有説。等持一刹那。等至
T1545_.27.0821c04: 相續。有説。諸等持即等至。有等至非等持
T1545_.27.0821c05: 謂無想等至。滅盡等至。有説。亦有等持非
T1545_.27.0821c06: 等至。謂不定心相應等持。由此應四句
T1545_.27.0821c07: 等至非等持。謂二無心定。有等持非
T1545_.27.0821c08: 。謂不定心相應等持。有等至亦等持。謂一
T1545_.27.0821c09: 切有心定。有等至亦非等持。謂除前相
T1545_.27.0821c10: 初靜慮有三種。謂味相應淨無漏。味相應者。
T1545_.27.0821c11: 謂愛相應。愛能持心於境流注。其相順定故
T1545_.27.0821c12: 獨受其名。所餘因縁如前已説。淨謂善有
T1545_.27.0821c13: 漏。無漏謂道。問善有漏定。有垢有濁有
T1545_.27.0821c14: 毒有刺有漏有過失。云何名淨。答雖
T1545_.27.0821c15: 究竟淨。而以少分淨故名淨。謂不煩惱
T1545_.27.0821c16: 故。煩惱相違故。引發無漏勝義淨故。順
T1545_.27.0821c17: 故。無漏眷屬故。問無漏等至是勝義。淨何
T1545_.27.0821c18: 故不名爲淨。有説。應説而不説者。當
T1545_.27.0821c19: 餘。有説。無漏名淨。共所了知。有漏名
T1545_.27.0821c20: 淨。非共知。是以偏説。有説。立名依
T1545_.27.0821c21: 別義。善有漏定初違染法。淨義爲勝故説名
T1545_.27.0821c22: 淨。道斷漏。無漏義勝故名無漏。如初靜
T1545_.27.0821c23: 慮三種。乃至無所有處三種亦爾。非想非非
T1545_.27.0821c24: 想處唯有二種。謂除無漏。欲界有頂無
T1545_.27.0821c25: 故。問何故彼二地無耶。答非田非
T1545_.27.0821c26: 器。乃至廣説。復次欲界非定地。非修地。非
T1545_.27.0821c27: 離染地。有頂昧鈍羸劣。要定地。修地。離染
T1545_.27.0821c28: 地。明利強盛乃有。有説。欲界掉擧増
T1545_.27.0821c29: 上。有頂沈寂増上。要不多掉擧。不多沈寂
T1545_.27.0822a01: 地方有。有説。欲界散亂。有頂猶豫。要
T1545_.27.0822a02: 寂靜決定地方有。有説。欲界有頂是下
T1545_.27.0822a03: 上邊。道居中。不邊故。有説。欲界有頂
T1545_.27.0822a04: 是有根本故無。謂生死樹。或根在下。
T1545_.27.0822a05: 莖等在上。或根在上。莖等在下。欲界是喧
T1545_.27.0822a06: 雜根本説爲下。根具五趣故。有頂是難離
T1545_.27.0822a07: 根本説爲上。根最後離故。若依喧雜根本
T1545_.27.0822a08: 生死樹。則欲界爲根。四靜慮爲莖。三無
T1545_.27.0822a09: 色爲枝。有頂爲條葉。若依難離根本。爲
T1545_.27.0822a10: 死樹。則有頂爲根。三無色爲莖。四靜慮爲
T1545_.27.0822a11: 枝。欲界爲條葉。故説欲界有頂爲有根本
T1545_.27.0822a12: 是有根本故無
T1545_.27.0822a13: 頗有就味相應初靜慮。非淨無漏耶。答
T1545_.27.0822a14: 有。謂欲愛未盡。以下地愛未盡者。必成
T1545_.27.0822a15: 上地愛。必未上根本淨無漏故。頗有
T1545_.27.0822a16: 就淨初靜慮。非味相應無漏耶。答有。謂異
T1545_.27.0822a17: 生生欲界梵世。梵世愛盡以此地或下
T1545_.27.0822a18: 。而此地愛盡者。必成就此地淨。必不
T1545_.27.0822a19: 就此地味相應故。又以異生故不就無
T1545_.27.0822a20: 。頗有就無漏初靜慮味相應淨耶。
T1545_.27.0822a21: 答有。謂者生梵世上。以者生上地
T1545_.27.0822a22: 就下地無漏。必不就下地味相應淨
T1545_.27.0822a23: 故。味相應已斷故。淨越界地捨故。問生
T1545_.27.0822a24: 者。亦成就下地通果心。何故説
T1545_.27.0822a25: 下地淨耶。答有説。無覆無記亦名爲淨。而
T1545_.27.0822a26: 此中不説者。以彼是上地果故。不下地
T1545_.27.0822a27: 。又一切地可得者此中説之。通果心無色
T1545_.27.0822a28: 界無。是故不説。如是説者。此中淨定説
T1545_.27.0822a29: 漏善。是故非難。頗有就味相應淨初靜
T1545_.27.0822b01: 。非無漏耶。答有。謂異生生欲界。欲界愛
T1545_.27.0822b02: 盡梵世愛未盡。及生梵世梵世愛未盡。以
T1545_.27.0822b03: 此地或下地而此地愛未盡者。必成
T1545_.27.0822b04: 此地味相應淨故。又以異生故不就無
T1545_.27.0822b05: 。頗有就味相應無漏初靜慮。非淨耶。
T1545_.27.0822b06: 答無。以就此地味相應無漏。必成就此
T1545_.27.0822b07: 地淨故。頗有就淨無漏初靜慮。非味相
T1545_.27.0822b08: 耶。答有。謂者生欲界梵世。梵世愛盡。
T1545_.27.0822b09: 者生此地或下地而此地愛盡者。必
T1545_.27.0822b10: 就此地淨無漏。非味相應故。頗有
T1545_.27.0822b11: 味相應淨無漏初靜慮耶。答有。謂者生
T1545_.27.0822b12: 。欲界愛盡。梵世愛未盡。及生梵世梵世
T1545_.27.0822b13: 愛未盡。以者生此地或下地。而下地愛
T1545_.27.0822b14: 盡。此地愛未盡者。必成就此地三種
T1545_.27.0822b15: 頗有就味相應初靜慮。非淨無漏耶。
T1545_.27.0822b16: 答有。謂者生欲界梵世。梵世愛盡。如
T1545_.27.0822b17: 等文如本論説。隨其所應成就相違應
T1545_.27.0822b18: 廣説。問梵世愛盡者。亦不就淨退分初靜
T1545_.27.0822b19: 。此中何故不説。有説。應説而不説者。當
T1545_.27.0822b20: 知此義有餘。有説。此中説全不成就。彼
T1545_.27.0822b21: 就順退。而成就餘。是故不説。
T1545_.27.0822b22: 問何故淨定越界地捨。非無漏耶。答淨定
T1545_.27.0822b23: 有漏。墮在界地上厭下。又無用故則捨
T1545_.27.0822b24: 無漏。雖墮地。而不墮界。生上不下。雖
T1545_.27.0822b25: 無用而不
T1545_.27.0822b26: 頗有味相應初靜慮。非淨無漏耶。答有。
T1545_.27.0822b27: 謂從梵世愛盡退時。及梵世上歿生欲界
T1545_.27.0822b28: 時。問梵世愛盡退時。亦得淨退分初靜慮。此
T1545_.27.0822b29: 中何故不説。有説。應説而不説者。當知此
T1545_.27.0822c01: 義有餘。有説。此中説全得者。彼唯得
T1545_.27.0822c02: 。是故不説。頗有淨初靜慮。非味相應
T1545_.27.0822c03: 無漏耶。答有。謂異生欲愛盡時。以彼離
T1545_.27.0822c04: 第九解脱道時。得根本淨初靜慮故。頗
T1545_.27.0822c05: 無漏初淨慮。非味相應耶。答有。
T1545_.27.0822c06: 謂依靜慮靜慮中間。入正性離生。及得
T1545_.27.0822c07: 羅漢果時。問入正性離生者。亦得淨初靜
T1545_.27.0822c08: 。謂現觀邊世俗智。此中何故不説。有説。
T1545_.27.0822c09: 説而不説者。當知有餘。有説。此中説
T1545_.27.0822c10: 全得者。彼唯得少分。是故不説。有説。
T1545_.27.0822c11: 正性離生位中多分不得。唯三刹那得。是故
T1545_.27.0822c12: 説。有説。唯世第一法滅。苦法智忍生時。
T1545_.27.0822c13: 入正性離生。爾時唯得無漏故不淨。
T1545_.27.0822c14: 問得阿羅漢果時。先已得無漏初靜慮。謂
T1545_.27.0822c15: 正性離生時。何故復説無漏耶。答此
T1545_.27.0822c16: 文但應入正性離生時。不得阿羅
T1545_.27.0822c17: 漢果。而作是説者。欲先時雖學無
T1545_.27.0822c18: 無學。是故復説。問若爾亦應説起
T1545_.27.0822c19: 梵世上纒。退阿羅漢果時。爾時還得學無
T1545_.27.0822c20: 故。答理亦應説而不説者。欲無漏是
T1545_.27.0822c21: 勝功徳。於勝進時得則順。退時顯得則
T1545_.27.0822c22: 不順。是故不説。問若爾得學果時。及信勝
T1545_.27.0822c23: 解練根作見至時。倶得勝無漏。此中何故
T1545_.27.0822c24: 説。答此先是學今所得亦是學。是故不
T1545_.27.0822c25: 説。以是故亦不無學練根。問得阿羅漢
T1545_.27.0822c26: 時。亦得無量有漏善法。何故不亦得
T1545_.27.0822c27: 耶。有説。應説而不説者。當知有餘。有
T1545_.27.0822c28: 説。無漏捨先得後。是故則説有漏
T1545_.27.0822c29: 先而得後。是故不説。有説。今所得者。與
T1545_.27.0823a01: 先所得倶名爲淨。義無差別。不學與
T1545_.27.0823a02: 差別相。是故不説。有説雖得以
T1545_.27.0823a03: 故不説。謂生欲界梵世阿羅漢果
T1545_.27.0823a04: 得。生上地者則不得故。有説。此中説一切
T1545_.27.0823a05: 者。彼少分得。是故不説。頗有味相應
T1545_.27.0823a06: 淨初靜慮無漏耶。答有。謂梵世上歿生
T1545_.27.0823a07: 梵世時。以中有生時二倶得故。頗有
T1545_.27.0823a08: 相應無漏初靜慮淨耶。答無。問阿羅漢
T1545_.27.0823a09: 梵世纒退時。倶得二種何故言無。答應
T1545_.27.0823a10: 有。即向所説者是。而言無者。當知有
T1545_.27.0823a11: 餘。有説。先不成就今成就者。名無漏
T1545_.27.0823a12: 初靜慮。先已成就是故不説。有説。前已説
T1545_.27.0823a13: 無漏是勝功徳。於勝進時得則順。退
T1545_.27.0823a14: 得則不順。是故不説。頗有淨無漏初
T1545_.27.0823a15: 靜慮。非味相應耶。答有。謂者欲界愛盡
T1545_.27.0823a16: 時。以不還果時二倶得故。頗有味相
T1545_.27.0823a17: 應淨無漏初靜慮耶。答無。問起梵世纒退
T1545_.27.0823a18: 阿羅漢果時。三種倶得何故不説。答爾時淨
T1545_.27.0823a19: 少分得故不説。無漏如前説
T1545_.27.0823a20: 問得與成就何差別。有説。名即差別。謂
T1545_.27.0823a21: 得。名成就。有説。未得而得名得。已得而
T1545_.27.0823a22: 得名成就。有説。最初得名得。後數數得名
T1545_.27.0823a23: 成就。有説。先不成就而成就名得。先成就
T1545_.27.0823a24: 而成就名成就。有説。先無繋屬而有繋屬
T1545_.27.0823a25: 得。先有繋屬而有繋屬成就。有説
T1545_.27.0823a26: 初得名得。得已不斷名成就。有説。初獲名
T1545_.27.0823a27: 得。得已不失名成就。是故得唯在初成就。
T1545_.27.0823a28: 初後得成就。是謂差別。頗有捨味相應
T1545_.27.0823a29: 初靜慮非淨無漏耶。答有。謂梵世愛盡時。
T1545_.27.0823b01: 是等文如本論説。隨其所應得相違
T1545_.27.0823b02: 廣説。問梵世愛盡時亦捨退分淨。何故不
T1545_.27.0823b03: 説。答此中説一切捨。彼唯少分捨。是故不
T1545_.27.0823b04: 説。問得果練根及退位。皆有唯捨無漏初靜
T1545_.27.0823b05: 餘。此中何故不説。有説。應説而不
T1545_.27.0823b06: 説者。當知有餘。有説。此中説捨而不
T1545_.27.0823b07: 者。彼捨還得。是故不説。問捨不成就有
T1545_.27.0823b08: 差別。答名即差別。名捨名不成就。如是等
T1545_.27.0823b09: 前得成就相違廣説
T1545_.27.0823b10: 頗有退味相應初靜慮。非淨無漏耶。答無。
T1545_.27.0823b11: 捨煩惱退故。頗有退淨初靜慮。非
T1545_.27.0823b12: 味相應無漏耶。答有。謂異生從欲界愛盡
T1545_.27.0823b13: 退時。頗有退淨無漏初靜慮非味相應耶。
T1545_.27.0823b14: 答有。謂者從欲界愛盡退時。頗有餘退
T1545_.27.0823b15: 耶。答無。問起上二界纒退無學果。及從
T1545_.27.0823b16: *種性退時。皆有退無漏初靜慮餘。此中
T1545_.27.0823b17: 何故不説。有説。應説而不説者。當知此義
T1545_.27.0823b18: 餘。有説。此中説退而不得者。彼雖退而
T1545_.27.0823b19: 還得。是故不説。問捨退何差別。有説。名即
T1545_.27.0823b20: 差別。謂名爲捨。名爲退。有説。捨通勝進及
T1545_.27.0823b21: 退時。退唯退時。有説。捨通損減及増益時
T1545_.27.0823b22: 退唯損減時。有説。捨通上下時。退唯下時。
T1545_.27.0823b23: 有説。捨通盛衰時。退唯衰時。有説。捨通
T1545_.27.0823b24: 相應等三。退唯二種除味相應。有説。捨通
T1545_.27.0823b25: 利鈍根。退唯鈍根。是謂捨退差別
T1545_.27.0823b26: 知此中有六成就。六不成就。五得三捨二
T1545_.27.0823b27: 退。以明初靜慮味相應等三種差別。如説。
T1545_.27.0823b28: 初靜慮乃至無所有處説亦如是。此是總説。
T1545_.27.0823b29: 中差別如理應知。非想非非想處不
T1545_.27.0823c01: 三種故不類顯。然於所有二種亦准上應
T1545_.27.0823c02:
T1545_.27.0823c03: *説一切有部發智大毘婆沙論*卷第一百六
T1545_.27.0823c04: 十二
T1545_.27.0823c05:
T1545_.27.0823c06:
T1545_.27.0823c07:
T1545_.27.0823c08: 阿毘達磨大毘婆沙論卷第一百
T1545_.27.0823c09: 六十三
T1545_.27.0823c10:  五百大阿羅漢等造 
T1545_.27.0823c11:  *三藏法師玄奘奉  詔譯 
T1545_.27.0823c12:   定蘊第七中縁納息第二之二
T1545_.27.0823c13: 淨初靜慮有四種。謂順退分。順住分。順勝
T1545_.27.0823c14: 進分。順決擇分。順退分者。謂若住此多分退
T1545_.27.0823c15: 失。順住分者。謂若住此多分不退失
T1545_.27.0823c16: 。順勝進分者。謂若住此多分勝進順決擇
T1545_.27.0823c17: 分者。謂若住此多分能入正性離生。復次順
T1545_.27.0823c18: 退分者。與諸煩惱&T020717;相雜煩惱無間此
T1545_.27.0823c19: 現前此無間煩惱現前。順住分者。能觀下地
T1545_.27.0823c20: 麁苦障而生厭背。能觀自地靜妙離
T1545_.27.0823c21: 而樂安住。順勝進分者。能觀自地麁苦
T1545_.27.0823c22: 而生厭背。能觀上地靜妙離而生
T1545_.27.0823c23: 。順決擇分者。即煗頂忍世第一法等。復次
T1545_.27.0823c24: 順退分者。隨順煩惱。順住分者。隨順自地
T1545_.27.0823c25: 順勝進分者。隨順上地。順決擇分者。隨
T1545_.27.0823c26: 。此分或作行相。或作餘行相而向
T1545_.27.0823c27: 於解脱。如初靜慮乃至有頂隨
T1545_.27.0823c28: 亦爾
T1545_.27.0823c29: 頗有淨初靜慮。離染故得。離染故捨。退故
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