INBUDS
阿毘達磨大毘婆沙論 (No. 1545_ 五百大阿羅漢造 玄奘譯 ) in Vol. 27
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T1545_.27.0836a01: 從有漏無所有處。還入有漏空無邊處。從
T1545_.27.0836a02: 有漏空無邊處。超入有漏第三靜慮。從有漏
T1545_.27.0836a03: 第三靜慮。超入有漏初靜慮。於此諸地善
T1545_.27.0836a04: 串習已。復入無漏初靜慮。從無漏初靜慮。
T1545_.27.0836a05: 超入無漏第三靜慮。從無漏第三靜慮。超
T1545_.27.0836a06: 入無漏空無邊處。從無漏空無邊處。超入無
T1545_.27.0836a07: 漏無所有處。從無漏無所有處。還入無漏空
T1545_.27.0836a08: 無邊處。從無漏空無邊處。超入無漏第三靜
T1545_.27.0836a09: 慮。從無漏第三靜慮。超入無漏初靜慮。於
T1545_.27.0836a10: 此諸地善串修習。是名超定加行成滿。從
T1545_.27.0836a11: 此復入有漏初靜慮從有漏初靜慮。超入
T1545_.27.0836a12: 無漏第三靜慮。從無漏第三靜慮。超入有漏
T1545_.27.0836a13: 空無邊處。從有漏空無邊處。超入無漏無所
T1545_.27.0836a14: 有處。從無漏無所有處。還超入有漏空無邊
T1545_.27.0836a15: 處。從有漏空無邊處。超入無漏第三靜慮。
T1545_.27.0836a16: 從無漏第三靜慮。超入有漏初靜慮。從此
T1545_.27.0836a17: 復入無漏初靜慮。從無漏初靜慮。超入有
T1545_.27.0836a18: 漏第三靜慮。從有漏第三靜慮。超入無漏空
T1545_.27.0836a19: 無邊處。從無漏空無邊處。超入有漏無所有
T1545_.27.0836a20: 處。從有漏無所有處。還超入無漏空無邊
T1545_.27.0836a21: 處。從無漏空無邊處。超入有漏第三靜慮。
T1545_.27.0836a22: 從有漏第三靜慮。超入無漏初靜慮。如是
T1545_.27.0836a23: 名爲超定成滿。復有説者。前來所説皆是加
T1545_.27.0836a24: 行。從此位後自在循環超入諸定。無所罣
T1545_.27.0836a25: 礙乃名成滿。然必不能超入第四。問何故
T1545_.27.0836a26: 不能超入第四。答過殑伽沙數諸佛世尊及
T1545_.27.0836a27: 聖弟子超入諸定法皆如是。故不應問。有
T1545_.27.0836a28: 説。諸超定者本應漸起。若從彼超法唯超
T1545_.27.0836a29: 一。勢不過故。如登梯時亦應漸上。其有越
T1545_.27.0836b01: 者莫能越二。勢不及故。有説。後起徑路
T1545_.27.0836b02: 法皆如前故但超一。謂觀行者初超定時。從
T1545_.27.0836b03: 五入五從四入四。支數等故易可超入。後
T1545_.27.0836b04: 亦如是故不超二。有説。如所縁縁故唯超
T1545_.27.0836b05: 一。謂觀行者不念作意。於所縁縁唯能超
T1545_.27.0836b06: 一。問云何觀行者於所縁超。答彼由不念
T1545_.27.0836b07: 作意以初靜慮。於九地境一一別縁。於中
T1545_.27.0836b08: 唯能超縁一地。謂縁欲界無間能上縁初
T1545_.27.0836b09: 靜慮。或第二靜慮非餘。縁初靜慮無間能
T1545_.27.0836b10: 下縁欲界。上縁第二靜慮。或第三靜慮非
T1545_.27.0836b11: 餘。縁第二靜慮無間能下縁欲界。或初靜
T1545_.27.0836b12: 慮。上縁第三靜慮或第四靜慮非餘。縁第
T1545_.27.0836b13: 三靜慮無間能下縁初靜慮。或第二靜慮。上
T1545_.27.0836b14: 縁第四靜慮或空無邊處非餘。如是乃至
T1545_.27.0836b15: 縁非想非非想處無間能下縁識無邊處。或
T1545_.27.0836b16: 無所有處非餘。如依初定。如是依餘定。
T1545_.27.0836b17: 隨其所應於所縁縁皆應廣説。如不能
T1545_.27.0836b18: 越二地所縁。超定亦爾。故不入第四。問若
T1545_.27.0836b19: 爾。何故説淨解脱次起五心。淨解脱心縁
T1545_.27.0836b20: 於欲界。第四靜慮遍行隨眠能縁自上乃至
T1545_.27.0836b21: 有頂。豈非能越二地所縁。答説不染心不
T1545_.27.0836b22: 能超二。彼心是染故不相違。問如苦法智
T1545_.27.0836b23: 縁欲界無間起苦類忍。乃至縁有頂云何
T1545_.27.0836b24: 説不染汚心不能超二。答彼但是總縁不
T1545_.27.0836b25: 名爲超。亦倶縁餘地故是故非難
T1545_.27.0836b26: 問何處能超定。答在欲界非色無色。在人
T1545_.27.0836b27: 趣非餘趣。在三洲非北洲。男子女人倶能
T1545_.27.0836b28: 超定。尊者僧伽筏蘇説曰。唯贍部洲唯男子
T1545_.27.0836b29: 能超定。餘洲及女人所依劣故不能。如是説
T1545_.27.0836c01: 者。餘洲及女人亦能超定。彼於三摩地亦
T1545_.27.0836c02: 得心自在故。問何等補特伽羅能超定。答
T1545_.27.0836c03: 是聖者非異生。是無學非學。無學中是不時
T1545_.27.0836c04: 解脱非時解脱。於不時解脱中。要得願智邊
T1545_.27.0836c05: 際定等殊勝功徳然後能超。問何故唯無學
T1545_.27.0836c06: 不時解脱能超定耶。答要相續中無諸煩惱。
T1545_.27.0836c07: 於定自在乃能超定。學相續中猶有煩惱。時
T1545_.27.0836c08: 解脱於定不得自在故並不能超定。問何
T1545_.27.0836c09: 等善根無間能超定耶。答無量解脱勝處遍
T1545_.27.0836c10: 處諸通等善根無間皆不能超定。唯無常等
T1545_.27.0836c11: 行相善根無間能超。所以者何。要猛利増上
T1545_.27.0836c12: 善根能超定故
T1545_.27.0836c13: ＊説一切有部發智大毘婆沙論＊卷第一百六
T1545_.27.0836c14: 十五
T1545_.27.0836c15:
T1545_.27.0836c16:
T1545_.27.0836c17:
T1545_.27.0836c18:阿毘達磨大毘婆沙論卷第一百
T1545_.27.0836c19: 六十六
T1545_.27.0836c20: 五百大阿羅漢等造
T1545_.27.0836c21: ＊三藏法師玄奘奉 詔譯
T1545_.27.0836c22: 定蘊第七中攝納息第三之一
T1545_.27.0836c23: 十想謂無常想。無常苦想。苦無我想。死想。不
T1545_.27.0836c24: 淨想。厭食想。一切世間不可樂想。斷想。離
T1545_.27.0836c25: 想。滅想。如是等章及解章義。既領會已應
T1545_.27.0836c26: 廣分別。問何故此中先依十想作論。答彼
T1545_.27.0836c27: 作論者意欲爾故。隨彼意欲而作斯論。但
T1545_.27.0836c28: 不違法相便不應責。有説。爲欲分別契
T1545_.27.0836c29: 經義故。如契經中説。有十想無常想乃至
T1545_.27.0837a01: 滅想。契經雖作是説而不廣辯。今欲辯之
T1545_.27.0837a02: 故作斯論。問何故此中但説十想。答此不
T1545_.27.0837a03: 應問以是佛經所説故。佛於處處經中
T1545_.27.0837a04: 唯説十想。作論者於佛所説中不能増
T1545_.27.0837a05: 一説十一想。不能減一説於九想。所以者
T1545_.27.0837a06: 何。佛所説法無増減故不可増減。如無増
T1545_.27.0837a07: 無減無多無少無缺無長。無量無邊亦爾。無
T1545_.27.0837a08: 量者義難測故。無邊者文難了故。譬如大
T1545_.27.0837a09: 海無量無邊。無量者深。無邊者廣。假使百千
T1545_.27.0837a10: 那庾多數諸大論師如舍利子。於佛所説二
T1545_.27.0837a11: 句經中造百千論。分別解釋盡其覺性。亦
T1545_.27.0837a12: 不能窮其邊量況復多耶。問置作論者。何
T1545_.27.0837a13: 故世尊但説十想。答所化有情齊此所説事
T1545_.27.0837a14: 究竟故。謂佛世尊凡所説法。皆觀有情所應
T1545_.27.0837a15: 作事令善究竟。齊此而止不増不減。譬如
T1545_.27.0837a16: 良醫觀有病者。隨應授藥不増不減。佛亦
T1545_.27.0837a17: 如是。有説。世尊爲顯聖道聖道加行及聖
T1545_.27.0837a18: 道果故説十想。謂説無常想無常苦想苦無
T1545_.27.0837a19: 我想死想則顯聖道。説不淨想厭食想一切
T1545_.27.0837a20: 世間不可樂想則顯聖道加行。説斷想離想
T1545_.27.0837a21: 滅想則顯聖道果。有説。世尊爲顯聖道聖
T1545_.27.0837a22: 道資糧及聖道果故説十想。此中配釋如前
T1545_.27.0837a23: 應知。有説。世尊爲顯奢摩他毘鉢舍那。
T1545_.27.0837a24: 及二果故説於十想。謂説不淨想厭食想一
T1545_.27.0837a25: 切世間不可樂想則顯奢摩他。説無常想無
T1545_.27.0837a26: 常苦想苦無我想死想則顯毘＊鉢舍那説
T1545_.27.0837a27: 斷想離想滅想則顯彼二果。有説。世尊爲
T1545_.27.0837a28: 顯此岸彼岸及船栰故説於十想。謂説不
T1545_.27.0837a29: 淨想厭食想一切世間不可樂想則顯此岸。
T1545_.27.0837b01: 説斷想離想滅想則顯彼岸。説無常想無
T1545_.27.0837b02: 常苦想苦無我想死想則顯船栰。有説。世
T1545_.27.0837b03: 尊爲顯諸蘊諸界過失及彼還滅果故説十
T1545_.27.0837b04: 想。謂説無常想無常苦想苦無我想則顯諸
T1545_.27.0837b05: 蘊過失。説不淨想厭食想則顯欲界過失。
T1545_.27.0837b06: 説一切世間不可樂想。則顯色界過失。説
T1545_.27.0837b07: 死想則顯無色界過失。説斷想離想滅想
T1545_.27.0837b08: 則顯彼還滅果。有説。世尊爲顯入正性離
T1545_.27.0837b09: 生離三界染及彼道果故説十想。謂説無
T1545_.27.0837b10: 常想無常苦想苦無我想。則顯入正性離生。
T1545_.27.0837b11: 説不淨想厭食想則顯離欲界染。以欲界
T1545_.27.0837b12: 有婬欲及段食欲。於彼染習不能離欲界
T1545_.27.0837b13: 染故。説一切世間不可樂想則顯離色界
T1545_.27.0837b14: 染。以色界有生死中最勝喜受。最勝樂受。
T1545_.27.0837b15: 及第四靜慮最勝輕安樂。於彼耽著不能
T1545_.27.0837b16: 離色界染故。説死想則顯離無色界染。
T1545_.27.0837b17: 以無色界壽量長遠。於彼保著不能離無
T1545_.27.0837b18: 色界染故。説斷想離想滅想則顯彼道果。
T1545_.27.0837b19: 有説。世尊爲顯近對治所治障故説於十
T1545_.27.0837b20: 想。謂説無常想顯近對治於諸行中我慢
T1545_.27.0837b21: 障。説無常苦想顯近對治懈怠障。説苦無
T1545_.27.0837b22: 我想顯近對治我見障。説不淨想顯近對
T1545_.27.0837b23: 治色貪障。説厭食想顯近對治耽美食障。
T1545_.27.0837b24: 説一切世間不可樂想。顯近對治貪著世間
T1545_.27.0837b25: 可愛事障。説死想顯近對治恃命憍逸障。
T1545_.27.0837b26: 説斷想顯近對治諸非法障。説離想顯近
T1545_.27.0837b27: 對治染著障。説滅想顯近對治所依障。有
T1545_.27.0837b28: 説。世尊爲顯對治外道執見故説十想。謂
T1545_.27.0837b29: 諸外道於無常蘊中多起常執。對治彼故
T1545_.27.0837c01: 説無常想。彼由於蘊起常執故便計爲樂。
T1545_.27.0837c02: 對治彼故説無常苦想。彼由於蘊執有樂
T1545_.27.0837c03: 故便計有我。對治彼故説苦無我想。彼由
T1545_.27.0837c04: 執有我故便計有淨。對治彼故説不淨
T1545_.27.0837c05: 想及厭食想。彼由執有淨故便樂著生死。
T1545_.27.0837c06: 對治彼故説一切世間不可樂想。彼由著
T1545_.27.0837c07: 生死故便不求涅槃。對治彼故説斷想離
T1545_.27.0837c08: 想滅想。彼由不求涅槃故保愛壽命。對治
T1545_.27.0837c09: 彼故説於死想。有説。世尊爲顯厭逆過
T1545_.27.0837c10: 失遠離過失。及證離彼所得功徳故説十
T1545_.27.0837c11: 想。謂説不淨想厭食想一切世間不可樂想
T1545_.27.0837c12: 則顯厭逆過失。説無常想無常苦想苦無我
T1545_.27.0837c13: 想死想則顯遠離過失。説斷想離想滅想。
T1545_.27.0837c14: 則顯證離彼所得功徳。有説。世尊爲顯暫
T1545_.27.0837c15: 時斷究竟斷故説十想。謂説不淨想厭食想
T1545_.27.0837c16: 一切世間不可樂想顯暫時斷。説餘七想
T1545_.27.0837c17: 顯究竟斷。如暫時斷究竟斷。如是有影斷。
T1545_.27.0837c18: 無影斷。有餘斷。無餘斷。有縛斷。無縛斷。摧
T1545_.27.0837c19: 枝葉斷。拔根本斷。制伏纒斷。害隨眠斷亦爾。
T1545_.27.0837c20: 有説。世尊爲顯離三界染加行。離三界染
T1545_.27.0837c21: 道。離三界染故説十想。謂説不淨想厭食
T1545_.27.0837c22: 想顯離欲界染加行。説無常想顯離欲界
T1545_.27.0837c23: 染道。説斷想顯離欲界染。説一切世間不
T1545_.27.0837c24: 可樂想顯離色界染加行。説無常苦想顯
T1545_.27.0837c25: 離色界染道。説離想顯離色界染。説死想
T1545_.27.0837c26: 顯離無色界染加行。説苦無我想顯離無
T1545_.27.0837c27: 色界染道。説滅想顯離無色界染
T1545_.27.0837c28: 如是十想界分別者。不淨想厭食想一切世
T1545_.27.0837c29: 間不可樂想欲色界。餘三界及非界
T1545_.27.0838a01: 地者。不淨想厭食想在十地。謂欲界。靜慮中
T1545_.27.0838a02: 間。四靜慮。及四近分。一切世間不可樂想在
T1545_.27.0838a03: 七地。謂欲界。未至。靜慮中間。根本四靜慮。
T1545_.27.0838a04: 餘七想有漏者。在十一地。謂欲界。未至。靜
T1545_.27.0838a05: 慮中間。根本四靜慮。四無色。無漏者。在九
T1545_.27.0838a06: 地。謂未至。靜慮中間。根本四靜慮。下三無
T1545_.27.0838a07: 色。所依者。不淨想厭食想一切世間不可樂
T1545_.27.0838a08: 想依欲界。餘依三界
T1545_.27.0838a09: 行相者無常想作無常行相。無常苦想作苦
T1545_.27.0838a10: 行相。苦無我想作無我行相。不淨想作不淨
T1545_.27.0838a11: 行相。厭食想作厭逆行相。一切世間不可樂
T1545_.27.0838a12: 想作不可樂行相。死想作死行相。斷想作
T1545_.27.0838a13: 斷行相。離想作離行相。滅想作滅行相。有
T1545_.27.0838a14: 説。後三一切皆作滅靜妙離四種行相。問死
T1545_.27.0838a15: 想亦通無漏。云何聖道作死行相耶。答死
T1545_.27.0838a16: 爲所縁故名死想。然彼還作無常行相。問
T1545_.27.0838a17: 若爾死想無常想有何差別。有説。觀察諸
T1545_.27.0838a18: 行最後無常此想名死想。觀察諸行刹那
T1545_.27.0838a19: 無常此想名無常想。有説。觀察有執受諸
T1545_.27.0838a20: 行無常此想名死想。觀察有執受無執受諸
T1545_.27.0838a21: 行無常此想名無常想。有説。於有情處轉
T1545_.27.0838a22: 名死想。於法處轉名無常想。問若厭食想
T1545_.27.0838a23: 作厭逆行相者。彼不淨想亦作厭逆行相。
T1545_.27.0838a24: 此二有何差別。答不淨想厭逆於色。厭食想
T1545_.27.0838a25: 厭逆於味。有説。不淨想對治婬貪。厭食想
T1545_.27.0838a26: 對治食貪。諸有欲令十六行相外無聖道
T1545_.27.0838a27: 者。彼説無漏斷離滅想。即作滅諦四種行
T1545_.27.0838a28: 相。諸有欲令十六行相外有聖道者。彼説
T1545_.27.0838a29: 無漏斷想即作斷行相。乃至無漏滅想即作
T1545_.27.0838b01: 滅行相
T1545_.27.0838b02: 所縁者無常想。有漏者。三諦爲所縁。無漏
T1545_.27.0838b03: 者。苦諦爲所縁。無常苦想有漏者。二諦爲
T1545_.27.0838b04: 所縁。無漏者。苦諦爲所縁。苦無我想有漏
T1545_.27.0838b05: 者。一切法爲所縁。無漏者。苦諦爲所縁。然
T1545_.27.0838b06: 佛此中所説三想唯説縁苦諦非餘。不淨想
T1545_.27.0838b07: 眼識爲加行所引發故。色處爲所縁。厭食
T1545_.27.0838b08: 想厭段食故。香味觸處爲所縁。有説。此想
T1545_.27.0838b09: 亦眼識爲加行所引發故。但以色處爲所
T1545_.27.0838b10: 縁。一切世間不可樂想。有説。唯縁欲界。以
T1545_.27.0838b11: 説此想對治縁世間可愛事貪欲。此貪欲
T1545_.27.0838b12: 唯在欲界故。此中有説。唯縁世間可愛事。
T1545_.27.0838b13: 有説。亦縁可愛事所起貪欲。問若唯縁欲
T1545_.27.0838b14: 界者。云何名一切世間不可樂想。答一切
T1545_.27.0838b15: 有二種。一一切一切。二少分一切。此中説
T1545_.27.0838b16: 少分一切是故無過。有説。此想通縁三界。
T1545_.27.0838b17: 以名一切世間不可樂想故。問若爾何故説
T1545_.27.0838b18: 此想對治世間。可愛事貪欲。彼貪欲唯在欲
T1545_.27.0838b19: 界故。答彼經顯示初起趣入加行故作是
T1545_.27.0838b20: 説
T1545_.27.0838b21: 若已數習成滿者。亦能斷色無色界貪欲是
T1545_.27.0838b22: 故無過。死想有説。以最後刹那命根爲所
T1545_.27.0838b23: 縁。有説。以最後刹那命根無常爲所縁。有
T1545_.27.0838b24: 説。以最後刹那命根倶生五蘊爲所縁。有
T1545_.27.0838b25: 説。以最後刹那命根倶生五蘊無常爲所
T1545_.27.0838b26: 縁。有説。以一切衆同分命根爲所縁。有
T1545_.27.0838b27: 説。以一切衆同分命根無常爲所縁。有説。
T1545_.27.0838b28: 以一切衆同分命根。倶生五蘊爲所縁。有
T1545_.27.0838b29: 説。以一切衆同分命根。倶生五蘊無常爲
T1545_.27.0838c01: 所縁。如是説者。以最後命根倶生五蘊無
T1545_.27.0838c02: 常爲所縁。斷想以斷爲所縁。離想以離爲
T1545_.27.0838c03: 所縁。滅想以滅爲所縁。此後三想隨別如
T1545_.27.0838c04: 此。即是皆以滅諦涅槃爲所縁義
T1545_.27.0838c05: 念住者。無常想。無常苦想。苦無我想。四念住
T1545_.27.0838c06: 倶。不淨想厭食想。身念住倶。一切世間不可
T1545_.27.0838c07: 樂想。有説。身念住倶。有説。法念住倶。死想
T1545_.27.0838c08: 斷離滅想法念住倶
T1545_.27.0838c09: 智者無常想。無常苦想。苦無我想。死想。四智
T1545_.27.0838c10: 相應。謂法智類智苦智世俗智。不淨想。厭食
T1545_.27.0838c11: 想。一切世間不可樂想。一智相應。謂世俗智。
T1545_.27.0838c12: 斷離滅想四智相應。謂法智類智滅智世俗
T1545_.27.0838c13: 智。三摩地者。無常想。無常苦想。死想。無漏
T1545_.27.0838c14: 者與無願三摩地相應。苦無我想無漏者。
T1545_.27.0838c15: 與空三摩地相應。斷離滅想無漏者。與無
T1545_.27.0838c16: 相三摩地相應。不淨想。厭食想。一切世間不
T1545_.27.0838c17: 可樂想。及餘七想中有漏者。皆不與三摩
T1545_.27.0838c18: 地相應。根者。總説皆與三根相應。謂樂喜
T1545_.27.0838c19: 捨根。世者皆墮三世。縁世者。無常想。無常
T1545_.27.0838c20: 苦想。苦無我想。縁三世。不淨想。厭食想。一
T1545_.27.0838c21: 切世間不可樂想。過去縁過去。現在縁現
T1545_.27.0838c22: 在。未來生者縁未來。不生者縁三世。死想
T1545_.27.0838c23: 有説。縁三世有説。縁未來。斷離滅想縁
T1545_.27.0838c24: 非世
T1545_.27.0838c25: 善等者一切皆善。縁善等者。無常想。無常
T1545_.27.0838c26: 苦想。苦無我想。不淨想。縁善不善無記。厭
T1545_.27.0838c27: 食想縁無記。一切世間不可樂想。有説。縁
T1545_.27.0838c28: 三種。有説。縁不善無記。死想有説。縁無
T1545_.27.0838c29: 記。有説。縁三種。斷離滅想唯縁善
T1545_.27.0839a01: 三界繋不繋者。不淨想。厭食想。一切世間不
T1545_.27.0839a02: 可樂想。欲色界繋。餘三界繋及不繋。縁三
T1545_.27.0839a03: 界繋不繋者。無常想。無常苦想。苦無我想。
T1545_.27.0839a04: 死想縁三界繋。不淨想。厭食想。縁欲界繋。
T1545_.27.0839a05: 一切世間不可樂想。有説。縁欲界。以説此
T1545_.27.0839a06: 想對治縁可愛事貪欲。此貪欲唯在欲界
T1545_.27.0839a07: 故。有説。縁三界。以此名一切世間不可樂
T1545_.27.0839a08: 想故。如是説者。初説爲善。斷離滅想縁不
T1545_.27.0839a09: 繋
T1545_.27.0839a10: 學等者。不淨想。厭食想。一切世間不可樂想。
T1545_.27.0839a11: 唯非學非無學。餘通三種。謂學無學非學非
T1545_.27.0839a12: 無學。縁學等者。一切皆縁非學非無學。見所
T1545_.27.0839a13: 斷等者。不淨想。厭食想。一切世間不可樂想。
T1545_.27.0839a14: 唯修所斷。餘通修所斷及不斷。縁見所斷
T1545_.27.0839a15: 等者。無常想。無常苦想。苦無我想。縁見修
T1545_.27.0839a16: 所斷。不淨想。厭食想。一切世間不可樂想。
T1545_.27.0839a17: 縁修所斷。死想有説。縁修所斷。有説縁見
T1545_.27.0839a18: 修所斷。斷離滅想。縁不斷
T1545_.27.0839a19: 縁名義者。無常想。無常苦想。苦無我想。通
T1545_.27.0839a20: 縁名義。死想有説。唯縁義。有説通縁名
T1545_.27.0839a21: 義。餘六想但縁於義
T1545_.27.0839a22: 縁自相續等者。前七想縁自他相續。後三
T1545_.27.0839a23: 想縁非相續
T1545_.27.0839a24: 加行得。離染得。生得者。一切加行得。離染
T1545_.27.0839a25: 得。非生得
T1545_.27.0839a26: 有漏無漏者。不淨想。厭食想。一切世間不可
T1545_.27.0839a27: 樂想。唯有漏。餘有漏無漏。外國師説。死想唯
T1545_.27.0839a28: 有漏。所以者何。非諸聖道作我當死行相
T1545_.27.0839a29: 轉故。評曰。應説此想有漏無漏。以此想
T1545_.27.0839b01: 加行時雖作我等當死行相。若成滿時即於
T1545_.27.0839b02: 彼境還作無常行相轉故。縁有漏無漏者。
T1545_.27.0839b03: 前七想縁有漏。後三想縁無漏。問此十想幾
T1545_.27.0839b04: 有漏縁無漏。幾無漏縁有漏。幾有漏縁有
T1545_.27.0839b05: 漏。幾無漏縁無漏。答三少分是有漏縁無
T1545_.27.0839b06: 漏。四少分是無漏縁有漏。三全四少分是有
T1545_.27.0839b07: 漏縁有漏。三少分是無漏縁無漏。問此十想
T1545_.27.0839b08: 幾非有漏。非不縁有漏。乃至廣作四句。前
T1545_.27.0839b09: 第二句作此第一句。前第一句作此第二句。
T1545_.27.0839b10: 前第四句作此第三句。前第三句作此第四
T1545_.27.0839b11: 句。有爲無爲者。一切皆是有爲。縁有爲無
T1545_.27.0839b12: 爲者。前七想縁有爲。後三想縁無爲。問此
T1545_.27.0839b13: 十想幾自性斷。非所縁斷。幾所縁斷非自性
T1545_.27.0839b14: 斷。幾自性斷亦所縁斷。幾非自性斷。亦非
T1545_.27.0839b15: 所縁斷。答三少分自性斷非所縁斷。四少分
T1545_.27.0839b16: 所縁斷非自性斷。三全四少分亦自性斷亦
T1545_.27.0839b17: 所縁斷。三少分非自性斷亦非所縁斷。問
T1545_.27.0839b18: 此十想幾非自性斷。非不所縁斷。乃至廣
T1545_.27.0839b19: 作四句。前第二句作此第一句。前第一句
T1545_.27.0839b20: 作此第二句。前第四句作此第三句。前第三
T1545_.27.0839b21: 句作此第四句
T1545_.27.0839b22: 問此十想幾是轉。幾是隨轉。答三是轉。謂不
T1545_.27.0839b23: 淨想。厭食想。死想。餘七是隨轉。問若爾何想
T1545_.27.0839b24: 轉時幾想隨轉。答不淨想厭食想轉時。各四
T1545_.27.0839b25: 想隨轉。謂一切世間不可樂想。及斷離滅想。
T1545_.27.0839b26: 死想轉時。七想隨轉。謂無常想。無常苦想。苦
T1545_.27.0839b27: 無我想。一切世間不可樂想。及斷離滅想。云
T1545_.27.0839b28: 何不淨想轉時四想隨轉。謂修行者起不淨
T1545_.27.0839b29: 想時。先往塚間觀不淨相。所謂死屍青瘀
T1545_.27.0839c01: 膖脹膿爛。或虫獸食噉血肉狼藉支節分離
T1545_.27.0839c02: 或肉盡筋連。唯觀骨鎖次第連接。取是相
T1545_.27.0839c03: 已至一近處閉目思惟。若皆分明現前者
T1545_.27.0839c04: 善。若不明了當更往觀。如此。善觀不淨相
T1545_.27.0839c05: 已。疾還所止洗足敷座。結跏趺坐調滑身
T1545_.27.0839c06: 心。令身心柔軟身心堪能。身心無熱身心離
T1545_.27.0839c07: 蓋。既令身心離諸蓋已。取先外相以方己
T1545_.27.0839c08: 身。如彼此亦爾。如此彼亦爾。謂我此身具
T1545_.27.0839c09: 有如前諸不淨相。因於足骨以拄踝骨。因
T1545_.27.0839c10: 於踝骨以拄脛骨。因於脛骨以拄膝骨。
T1545_.27.0839c11: 因＊於膝骨以拄髀骨。因＊於髀骨以拄
T1545_.27.0839c12:
骨。因於骨以拄腰骨。因於腰骨以
T1545_.27.0839c13: 拄脊骨。因於脊骨傍連肋骨。又因手骨以
T1545_.27.0839c14: 拄肘骨。因於肘骨以拄臂骨。因於臂骨以
T1545_.27.0839c15: 拄肩骨。因於肩骨以拄脊骨。復因脊骨以
T1545_.27.0839c16: 拄項骨。因於項骨以拄頷輪。因於頷輪以
T1545_.27.0839c17: 拄齒鬘。上有髑髏於此身中骨鎖次第。善
T1545_.27.0839c18: 取相已繋念眉間。然其所樂有廣有略。若
T1545_.27.0839c19: 樂略者即從眉間入身念住。從身念住入
T1545_.27.0839c20: 受念住。從受念住入心念住。從心念住入
T1545_.27.0839c21: 法念住若樂廣者從眉間起。復觀髑髏齒
T1545_.27.0839c22: 鬘頷輪。次第觀察乃至足骨。次由勝解作
T1545_.27.0839c23: 意力故。令所觀骨鎖漸増漸廣。遍滿一床
T1545_.27.0839c24: 一房一院一僧伽藍一村一田一城一國。乃
T1545_.27.0839c25: 至大海邊際所有大地。皆爲白骨周匝遍滿。
T1545_.27.0839c26: 復以勝解作意力故。從彼漸略捨大地骨
T1545_.27.0839c27: 觀於一國。捨一國觀一城。乃至捨一房
T1545_.27.0839c28: 觀一床。復捨一床所有骨相。但觀身骨。謂
T1545_.27.0839c29: 觀足骨次觀踝骨。次觀脛骨。乃至最後觀
T1545_.27.0840a01: 髑髏骨捨髑髏骨繋念眉間。彼瑜伽師若
T1545_.27.0840a02: 於如是廣略自在。是名不淨觀成。然此不
T1545_.27.0840a03: 淨觀有所縁少。非自在少。應作四句。有所
T1545_.27.0840a04: 縁少非自在少。謂但思惟自身骨鎖相。而
T1545_.27.0840a05: 能數數入出。彼觀有自在少非所縁少。謂
T1545_.27.0840a06: 能思惟大地骨鎖相。而不能數數入出。彼
T1545_.27.0840a07: 觀有自在少。亦所縁少。謂但思惟自身骨
T1545_.27.0840a08: 鎖相。亦不能數數入出。彼觀有非自在少。
T1545_.27.0840a09: 亦非所縁少。謂能思惟大地骨鎖相。亦能數
T1545_.27.0840a10: 數入出。彼觀又此不淨觀。有所縁無量。非
T1545_.27.0840a11: 自在無量。應作四句。謂前第二句作此第
T1545_.27.0840a12: 一句。前第一句作此第二句。前第四句作此
T1545_.27.0840a13: 第三句。前第三句作此第四句。彼瑜伽師如
T1545_.27.0840a14: 是觀察不淨相已。作是思惟。生死諸行。何
T1545_.27.0840a15: 可欣樂。爾時便於欲色無色三界諸行都
T1545_.27.0840a16: 不貪樂。由如此故彼先所修一切世間不可
T1545_.27.0840a17: 樂想便得圓滿。彼由不欣樂生死故便欣
T1545_.27.0840a18: 樂涅槃。由此因縁先所修習斷離滅想皆得
T1545_.27.0840a19: 圓滿。如是不淨想轉時四想隨轉。云何厭食
T1545_.27.0840a20: 想轉時四想隨轉。謂修行者起厭食想時。
T1545_.27.0840a21: 觀手中若鉢中食從何而成。知從糓等。復
T1545_.27.0840a22: 觀糓等從何而來知從田中種子差別。復
T1545_.27.0840a23: 觀種子由誰故生知由種種泥土糞穢。如
T1545_.27.0840a24: 是觀已便作是念。此食展轉從不淨生。復
T1545_.27.0840a25: 能展轉生諸不淨。誰有智者於中貪著。又彼
T1545_.27.0840a26: 行者或常乞食。或僧中食。常乞食者。晨旦
T1545_.27.0840a27: 澡漱嚼楊枝時。於水作尿想。於楊枝作
T1545_.27.0840a28: 指骨想。著衣持鉢往聚落時。於衣作濕人
T1545_.27.0840a29: 皮想。於腰縚作人腸想。於鉢作髑髏想
T1545_.27.0840b01: 於錫杖作脛骨想。於道路間所見礫石作
T1545_.27.0840b02: 骸骨想。既至聚落見諸城壁作塚墓想。見
T1545_.27.0840b03: 諸男女作骨鎖想。於乞食時。若得餅作人
T1545_.27.0840b04: 肚想。若得麨作骨粖想。若得鹽作人齒想。
T1545_.27.0840b05: 若得飯作蛆虫想。若得諸菜作人髮想。若
T1545_.27.0840b06: 得羹臛作下汁想。若得乳酪作人腦想。若
T1545_.27.0840b07: 得酥蜜作人脂膏想。若得魚及肉作人
T1545_.27.0840b08: 肉想。若得諸飮作人血想。若得歡喜丸等
T1545_.27.0840b09: 作乾糞想。其僧中食者。若得淨草作死人
T1545_.27.0840b10: 髮想。所處床座作骨聚想。於所得飮食作
T1545_.27.0840b11: 不淨想。皆如前説。問行者何故於飮食等
T1545_.27.0840b12: 作不淨想耶。答彼作如是思惟。我無始生
T1545_.27.0840b13: 死由於不淨作淨想故。輪迴五趣受諸
T1545_.27.0840b14: 苦惱。今欲違彼趣涅槃樂。是故於中觀爲
T1545_.27.0840b15: 不淨。復次彼行者作是念。莫令我於飮食
T1545_.27.0840b16: 生淨想故。増益貪心障礙聖道故。於飮
T1545_.27.0840b17: 食作不淨想。由不淨想便能厭離。彼瑜伽
T1545_.27.0840b18: 師如是於食起厭想已作是思惟。生死諸
T1545_.27.0840b19: 行何可欣樂。便於三界諸行生厭。由如此
T1545_.27.0840b20: 故彼先所修一切世間不可樂想便得圓滿。
T1545_.27.0840b21: 彼由厭生死故便樂涅槃。由此因縁先
T1545_.27.0840b22: 所修習斷離滅想皆得圓滿。如是厭食想轉
T1545_.27.0840b23: 時四想隨轉。云何死想轉時七想隨轉。謂修
T1545_.27.0840b24: 行者起死想時。觀察諸法念念生滅。彼於
T1545_.27.0840b25: 春時見諸卉木。生花生葉鮮榮紅紺如妙寶
T1545_.27.0840b26: 色。河池津液水漸盈滿魚鳥喧戲。便作是
T1545_.27.0840b27: 念。今外物生。彼入聚落見諸男女。歌舞跳
T1545_.27.0840b28: 躍飮食喜慶。即前問之。此何故爾。答曰。此
T1545_.27.0840b29: 處生男生女。便作是念。今内法生。復於夏
T1545_.27.0840c01: 時見諸卉木柯條聳密花葉茂盛。河池汎溢
T1545_.27.0840c02: 波濤輪轉査沫
岸。便作是念。此諸外法
T1545_.27.0840c03: 今已興盛。彼入聚落見諸男女。撃鼓吹貝
T1545_.27.0840c04: 歌舞歡笑車馬雜沓。即前問之此何。故爾。答
T1545_.27.0840c05: 曰。此中有嫁娶事。便作是念。此諸内法今
T1545_.27.0840c06: 已壯盛。復於秋時見諸草木。爲秋日所曝
T1545_.27.0840c07: 涼風所吹青色銷盡葉皆黄悴。河池流水漸
T1545_.27.0840c08: 漸減縮。便作是念。此諸外物今已衰悴。彼
T1545_.27.0840c09: 入聚落見諸男女。髮白面皺扶杖而行。身
T1545_.27.0840c10: 形曲僂咳逆上氣。便作是念。此諸内法今已
T1545_.27.0840c11: 衰老。復於冬時見諸草木。霜風飄撃葉皆
T1545_.27.0840c12: 在地摧折枯死。河池流水漸皆竭盡乃至乾
T1545_.27.0840c13: 涸。便作是念。此諸外法今已復滅。彼入聚
T1545_.27.0840c14: 落見諸男女。被髮跳踊搥胸號叫宛轉在
T1545_.27.0840c15: 地。即前問之此何故爾。答曰。此處父母死
T1545_.27.0840c16: 喪。便作是念。此諸内法今已復滅。彼於如
T1545_.27.0840c17: 是内外無常。善取相已還其所止。洗足敷
T1545_.27.0840c18: 座結跏趺坐。調滑身心令身心柔渜身心
T1545_.27.0840c19: 堪能身心無熱身心離蓋。既令身心離諸
T1545_.27.0840c20: 蓋已。内住其心修於死想。謂如所見諸無
T1545_.27.0840c21: 常想。觀察内身一期諸蘊結生時生。乃至
T1545_.27.0840c22: 老死時滅。復於一期有爾所位諸蘊各異。
T1545_.27.0840c23: 捨餘隨觀一位諸蘊前生後滅。復於一位
T1545_.27.0840c24: 有爾所歳諸蘊各異。捨餘隨觀一歳諸蘊前
T1545_.27.0840c25: 生後滅。復於一歳有爾所時諸蘊各異。捨
T1545_.27.0840c26: 餘隨觀一時諸蘊前生後滅。復於一時有
T1545_.27.0840c27: 爾所月諸蘊各異。捨餘隨觀一月諸蘊前生
T1545_.27.0840c28: 後滅。復於一月有爾所晝夜諸蘊各異。捨
T1545_.27.0840c29: 餘隨觀一晝夜蘊前生後滅。復於一晝夜
T1545_.27.0841a01: 有爾所牟呼栗多諸蘊各異。捨餘隨觀一牟
T1545_.27.0841a02: 呼栗多蘊前生後滅。復於一牟呼栗多有爾
T1545_.27.0841a03: 所臘縛諸蘊各異。捨餘隨觀一臘縛蘊前生
T1545_.27.0841a04: 後滅。復於一臘縛有爾所怛刹那諸蘊各
T1545_.27.0841a05: 異。捨餘隨觀一怛刹那蘊前生後滅。復於
T1545_.27.0841a06: 一怛刹那有爾所刹那諸蘊各異。以刹那最
T1545_.27.0841a07: 多故於中漸漸略觀。乃至觀蘊二刹那生二
T1545_.27.0841a08: 刹那滅。是名生滅觀加行圓滿。從此無間能
T1545_.27.0841a09: 觀諸蘊一刹那生一刹那滅。是名生滅觀
T1545_.27.0841a10: 成。爾時名爲死想圓滿。以諸位滅即是死
T1545_.27.0841a11: 故。彼修行者如是諦觀蘊生滅已。便作是
T1545_.27.0841a12: 念。世尊所説諸行無常誠爲善説。以生滅即
T1545_.27.0841a13: 無常故。如是行者死想轉時。令先所修諸
T1545_.27.0841a14: 無常想皆得圓滿。行者復觀諸蘊相續前刹
T1545_.27.0841a15: 那蘊。由後刹那蘊所逼迫故生已即滅。如
T1545_.27.0841a16: 是觀已便作是念。世尊所説無常故苦誠爲
T1545_.27.0841a17: 善説。以逼迫即是苦故。如是行者死想轉
T1545_.27.0841a18: 時。令先所修無常苦想而得圓滿。行者復
T1545_.27.0841a19: 觀前刹那蘊纔滅後刹那蘊即生。假使前蘊
T1545_.27.0841a20: 念言我今不滅後蘊念言我今不生。彼於所
T1545_.27.0841a21: 欲皆不自在。前蘊後所逼故必滅。後蘊前
T1545_.27.0841a22: 所牽故必生。如是觀已便作是念。世尊所説
T1545_.27.0841a23: 苦無我想誠爲善説。以不自在即無我故。
T1545_.27.0841a24: 如是行者死想轉時。令先所修苦無我想而
T1545_.27.0841a25: 得圓滿。行者復觀諸行生滅不自在故。於
T1545_.27.0841a26: 空行聚中不生貪樂。由此便於三界諸行
T1545_.27.0841a27: 不生樂著。如是死想轉時。令先所修一切
T1545_.27.0841a28: 世間不可樂想而得圓滿。彼修行者既於生
T1545_.27.0841a29: 死不樂著故便樂涅槃。如是死想轉時令
T1545_.27.0841b01: 先所修斷離滅想皆得圓滿。由此故説死想
T1545_.27.0841b02: 轉時七想隨轉。問修諸想時有勝解作意
T1545_.27.0841b03: 有眞實作意。彼勝解作意所觀不實何非顛
T1545_.27.0841b04: 倒。答彼修行者知非眞實不生實執故非
T1545_.27.0841b05: 顛倒。問若知不實何故猶作。答爲伏煩惱
T1545_.27.0841b06: 是故須作。問此若不實云何能伏煩惱。答由
T1545_.27.0841b07: 作彼想。便能制伏。如於餘女作母想時
T1545_.27.0841b08: 不生貪染。於怨憎所作親想時不生瞋
T1545_.27.0841b09: 恚。於下人所作尊想時不生憍慢。此亦如
T1545_.27.0841b10: 是故須觀察
T1545_.27.0841b11: ＊説一切有部發智大毘婆沙論＊卷第一百六
T1545_.27.0841b12: 十六
T1545_.27.0841b13:
T1545_.27.0841b14:
T1545_.27.0841b15:
T1545_.27.0841b16:阿毘達磨大毘婆沙論卷第一百
T1545_.27.0841b17: 六十七
T1545_.27.0841b18: 五百大阿羅漢等造
T1545_.27.0841b19: ＊三藏法師玄奘奉 詔譯
T1545_.27.0841b20: 定蘊第七中攝納息第三之二
T1545_.27.0841b21: 無常想等攝幾靜慮等耶。答無常想攝四靜
T1545_.27.0841b22: 慮四無色四解脱。乃至廣説。問何故作此論。
T1545_.27.0841b23: 答欲止他宗顯己義故。如分別論者。許
T1545_.27.0841b24: 他性攝遮自性攝。今止彼意許自性攝遮
T1545_.27.0841b25: 他性攝故作斯論。問何故此中不説想還
T1545_.27.0841b26: 攝想。答有説。是作論者意欲爾故。乃至
T1545_.27.0841b27: 廣説。有説。此中應作是問。無常想等攝
T1545_.27.0841b28: 幾想等耶。答無常想攝無常想。乃至一
T1545_.27.0841b29: 切世間不可樂想。攝一切世間不可樂想。
T1545_.27.0841c01: 應作是説而不説者當知此義有餘。有
T1545_.27.0841c02: 説。此中欲成立未成立義。想還攝想不待
T1545_.27.0841c03: 成立是故不説。問若爾後文亦不應説初
T1545_.27.0841c04: 靜慮等。還攝初靜慮等。有説。靜慮等攝多
T1545_.27.0841c05: 法體非於多法。自性攝義不説自成想唯
T1545_.27.0841c06: 一法是故非難。有説。彼亦不應説靜慮等
T1545_.27.0841c07: 攝靜慮等。而説者欲現種種文種種説。由
T1545_.27.0841c08: 種種文種種説。莊嚴於義。義則易解。有説。
T1545_.27.0841c09: 爲現二門二略二階二炬二明二光二種文
T1545_.27.0841c10: 影。如不説想攝想。如是亦應不説靜慮
T1545_.27.0841c11: 攝靜慮等。如後説靜慮攝靜慮等。如是亦
T1545_.27.0841c12: 應説想攝想。欲令彼此二義倶通。故作二
T1545_.27.0841c13: 文互相影發。有説。此中辯攝及相應義。以
T1545_.27.0841c14: 想對想但有攝義。無相應義是故不説。此
T1545_.27.0841c15: 不應理於智等持。亦不應説無相應故。
T1545_.27.0841c16: 應作是説。想自性無雜於攝易了是故不
T1545_.27.0841c17: 説。智與等持或自性有雜。或行相有雜。於
T1545_.27.0841c18: 攝難了是故則説。無常想攝四靜慮者。此
T1545_.27.0841c19: 即總説。然諸靜慮皆五蘊性。此無常想唯攝
T1545_.27.0841c20: 相蘊不攝餘蘊。於想蘊中唯攝無常想不
T1545_.27.0841c21: 攝餘想。於無常想中過去攝過去。未來
T1545_.27.0841c22: 攝未來。現在攝現在。有漏攝有漏。無漏攝
T1545_.27.0841c23: 無漏。學攝學。無學攝無學。非學非無學攝
T1545_.27.0841c24: 非學非無學。退法攝退法。乃至不動法攝不
T1545_.27.0841c25: 動法。於中在初靜慮者攝初靜慮。乃至在
T1545_.27.0841c26: 第四靜慮者攝第四靜慮。是故總説攝四靜
T1545_.27.0841c27: 慮。如説攝四靜慮。攝四無色四解脱亦爾。
T1545_.27.0841c28: 差別者。四無色四解脱四蘊爲性。餘想隨應
T1545_.27.0841c29: 亦准此説。然諸想皆以想爲自性故。皆不
T1545_.27.0842a01: 攝智三摩地第八解脱。問無常想亦通欲界
T1545_.27.0842a02: 繋。此中何故不説。答＊有説應説而不説者
T1545_.27.0842a03: 當知。此義有餘。有説。無常想在欲界者。
T1545_.27.0842a04: 是加行非根本。此中唯説根本是故不説。
T1545_.27.0842a05: 有説。今此定蘊唯説定地法故不説欲界。
T1545_.27.0842a06: 有説。此中以十想對靜慮等門爲問。欲界
T1545_.27.0842a07: 非靜慮等門是故不説。餘想不説義亦同
T1545_.27.0842a08: 此。如無常想。無常苦想苦無我想死想斷想
T1545_.27.0842a09: 離想滅想亦爾。皆在八等至通有漏無漏
T1545_.27.0842a10: 故。此七想以所縁行相異故。不攝初三解
T1545_.27.0842a11: 脱。八勝處。十遍處。及無量不淨想。攝第三
T1545_.27.0842a12: 第四靜慮初二解脱。問四靜慮中皆有不淨
T1545_.27.0842a13: 想。何故唯説攝第三第四靜慮耶。答亦應
T1545_.27.0842a14: 説攝初第二靜慮。而不説者。當知此義
T1545_.27.0842a15: 有餘。有説。若説攝初二解脱。當知已説攝
T1545_.27.0842a16: 初二靜慮。以初二解脱在初二靜慮故。有
T1545_.27.0842a17: 説。此中擧後顯初。擧離喜地顯有喜地
T1545_.27.0842a18: 故。有説。初二靜慮無不淨想是故不説。所
T1545_.27.0842a19: 以者何。彼二地皆有喜根一切喜根欣歡行
T1545_.27.0842a20: 轉。不淨想厭慼行轉非一心中二行轉故。問
T1545_.27.0842a21: 若爾者此想所攝初二解脱在何地耶。答
T1545_.27.0842a22: 在二近分非根本地。亦以與喜受相違
T1545_.27.0842a23: 故。問若爾後文不應説初二靜慮。攝初二
T1545_.27.0842a24: 解脱前四勝處。答彼説靜慮亦攝眷屬。如
T1545_.27.0842a25: 説城邑亦攝城邑邊。問若爾不應説不淨
T1545_.27.0842a26: 想攝第三靜慮。以彼地有樂受亦與不淨
T1545_.27.0842a27: 想相違故。答第三靜慮言亦攝眷屬。非根
T1545_.27.0842a28: 本地是故無過。若爾此中亦應説不淨想
T1545_.27.0842a29: 攝初二靜慮。以汝倶許在近分地無差別
T1545_.27.0842b01: 故。如是説者。初二靜慮根本地中。亦有不
T1545_.27.0842b02: 淨想及初二解脱。若謂無者應無有能離
T1545_.27.0842b03: 此地染。以此地有増上喜動踊其心。若無
T1545_.27.0842b04: 不淨想初二解脱制伏彼者。諸瑜伽師豈能
T1545_.27.0842b05: 離彼地染。又彼亦應無苦集忍智以彼厭
T1545_.27.0842b06: 行轉故。由此亦應無無常想無常苦想。問
T1545_.27.0842b07: 云何喜受作厭行轉耶。答能自在厭故亦生
T1545_.27.0842b08: 喜。即生喜時於彼亦厭。如勝怨時亦厭亦
T1545_.27.0842b09: 喜。有説。如王與將士摧怨敵已共受喜
T1545_.27.0842b10: 樂。如是行者以不淨想等摧欲界已。於
T1545_.27.0842b11: 初靜慮等共受喜樂。有説。初靜慮中初二解
T1545_.27.0842b12: 脱及不淨想。對治欲界鼻舌二識。第二靜慮
T1545_.27.0842b13: 初二解脱及不淨想。對治初靜慮眼耳身識。
T1545_.27.0842b14: 是故初二靜慮中定有初二解脱及不淨想。
T1545_.27.0842b15: 然此中略故不説不淨想攝初二靜慮。有
T1545_.27.0842b16: 説。不淨想實在四靜慮。然此唯説攝第三第
T1545_.27.0842b17: 四靜慮者。以第三靜慮有生死中殊勝受
T1545_.27.0842b18: 樂。第四靜慮有生死中殊勝輕安樂。難厭難
T1545_.27.0842b19: 捨故於是中説不淨想。初二靜慮中無如
T1545_.27.0842b20: 是樂故不説攝。問何故不淨想但説攝初
T1545_.27.0842b21: 二解脱。不説攝前四勝處耶。答不淨想是
T1545_.27.0842b22: 初修總觀與初二解脱相似故攝。勝處是後
T1545_.27.0842b23: 起別觀故不相攝。如不淨想厭食想亦爾。
T1545_.27.0842b24: 問厭食想非解脱自性。云何亦攝初二解脱。
T1545_.27.0842b25: 答此文但應説厭食想攝第三第四靜慮。而
T1545_.27.0842b26: 説如不淨想者。欲顯厭食想以不淨想
T1545_.27.0842b27: 爲加行。説厭食想及加行。故説如不淨想。
T1545_.27.0842b28: 有説。厭食想與不淨想相雜相引有相攝
T1545_.27.0842b29: 義。是故説攝如不淨想。有説。厭食想亦作
T1545_.27.0842c01: 不淨行轉。如説若得飯時作虫蛆想。乃至
T1545_.27.0842c02: 廣説。是故亦攝初二解脱倶觀色處不淨
T1545_.27.0842c03: 轉故。問若厭食想與不淨想倶觀色處不
T1545_.27.0842c04: 淨轉者。世尊所説厭食想不淨想何差別。答
T1545_.27.0842c05: 體實無別但以所對治愛有差別故建立
T1545_.27.0842c06: 二想。謂不淨想對治婬欲愛。厭食想對治段
T1545_.27.0842c07: 食愛。評曰。不應作如是説。佛所安立十
T1545_.27.0842c08: 想各各異故。又段食愛縁段食起。香味觸處
T1545_.27.0842c09: 是段食性。若許此想對治彼愛。云何説同
T1545_.27.0842c10: 不淨想觀色處故攝初二解脱耶。是故應
T1545_.27.0842c11: 知初説爲善。此二想所縁行相。及地異故。
T1545_.27.0842c12: 不攝餘解脱勝處及遍處無量一切世間不
T1545_.27.0842c13: 可樂想。攝第三第四靜慮。問初第二靜慮亦
T1545_.27.0842c14: 有此想何故不説攝耶。答此文應説攝四
T1545_.27.0842c15: 靜慮。而但説攝後二者。當知此義有餘。有
T1545_.27.0842c16: 説。此中擧後顯初。有説。上二靜慮是殊勝
T1545_.27.0842c17: 可愛樂地。以有最勝受樂及最勝輕安樂
T1545_.27.0842c18: 故。於如是地説有此想。顯修行者於勝
T1545_.27.0842c19: 樂地中。尚能起不可樂想。況於餘處是故
T1545_.27.0842c20: 唯説攝此二地。有説。初靜慮爲尋伺風所
T1545_.27.0842c21: 動。第二靜慮爲極喜水所漂。雖有不淨厭
T1545_.27.0842c22: 食一切世間不可樂想。而不明淨。後二靜慮
T1545_.27.0842c23: 與此相違故説攝彼此想所縁行相及地異
T1545_.27.0842c24: 故。不攝一切解脱勝處遍處無量
T1545_.27.0842c25: 初靜慮等攝幾靜慮等耶。答初靜慮攝初靜
T1545_.27.0842c26: 慮四無量初二解脱前四勝處八智三三摩
T1545_.27.0842c27: 地。第二靜慮攝第二靜慮四無量。初二解脱
T1545_.27.0842c28: 前四勝處八智三三摩地。第三靜慮攝第三
T1545_.27.0842c29: 靜慮三無量八智三三摩地。第四靜慮攝第
T1545_.27.0843a01: 四靜慮三無量淨解脱後四勝處前八遍處八
T1545_.27.0843a02: 智三三摩地。此中四靜慮皆以自根本地五
T1545_.27.0843a03: 蘊爲性。故得攝此諸門功徳。應知皆是自
T1545_.27.0843a04: 性攝非他性攝
T1545_.27.0843a05: 慈無量等攝幾無量等耶。答慈攝慈世俗智
T1545_.27.0843a06: 乃至捨攝捨世俗智。此中四無量皆以倶生
T1545_.27.0843a07: 品諸蘊爲性故。得攝世俗智總縁有情爲
T1545_.27.0843a08: 境故。不攝解脱勝處遍處及他心智有漏
T1545_.27.0843a09: 故。不攝餘智三三摩地
T1545_.27.0843a10: 空無邊處等攝幾無色等耶。答空無邊處攝
T1545_.27.0843a11: 空無邊處。及彼解脱彼遍處六智三三摩地。
T1545_.27.0843a12: 識無邊處攝識無邊處及彼解脱彼遍處六
T1545_.27.0843a13: 智三三摩地。無所有處攝無所有處及彼
T1545_.27.0843a14: 解脱六智三三摩地。非想非非想處攝非想
T1545_.27.0843a15: 非非想處及彼解脱滅想受解脱世俗智。此
T1545_.27.0843a16: 中四無色皆以自根本地四蘊爲性故。得
T1545_.27.0843a17: 攝此所有功徳。六智者。除法智他心智。此
T1545_.27.0843a18: 二不依無色地故
T1545_.27.0843a19: 初解脱等攝幾解脱等耶。答初第二第三解
T1545_.27.0843a20: 脱攝初第二第三解脱世俗智。空無邊處解
T1545_.27.0843a21: 脱攝空無邊解脱及彼遍處六智三三摩地。
T1545_.27.0843a22: 識無邊處解脱攝識無邊處解脱及彼遍處
T1545_.27.0843a23: 六智三三摩地。無所有處解脱。攝無所有處
T1545_.27.0843a24: 解脱六智三三摩地。非想非非想處解脱。攝
T1545_.27.0843a25: 非想非非想處解脱世俗智。滅想受解脱攝
T1545_.27.0843a26: 滅想受解脱。此中前三解脱皆以倶生品五
T1545_.27.0843a27: 蘊爲性故。得攝世俗智。是初總觀故不攝
T1545_.27.0843a28: 勝處遍處。是有漏故。不攝餘智三三摩地。
T1545_.27.0843a29: 縁色故不攝他心智。四無色解脱各以自
T1545_.27.0843b01: 地加行善四蘊爲性。是故得攝後二遍處
T1545_.27.0843b02: 及六智三三摩地
T1545_.27.0843b03: 初勝處等攝幾勝處等耶。答初勝處攝初勝
T1545_.27.0843b04: 處世俗智乃至第八勝處。攝第八勝處世俗
T1545_.27.0843b05: 智。此中八勝處皆以倶生品五蘊爲性故。
T1545_.27.0843b06: 得攝世俗智勝處。是中觀故不攝遍處。有
T1545_.27.0843b07: 漏故不攝餘智三三摩地。縁色故不攝他
T1545_.27.0843b08: 心智。初遍處等攝幾遍處等耶。答初遍處
T1545_.27.0843b09: 攝初遍處世俗智乃至第十遍處。攝第十遍
T1545_.27.0843b10: 處世俗智。此中十遍處皆以倶生品五蘊四
T1545_.27.0843b11: 蘊爲性故。得攝世俗智。有漏故不攝餘智
T1545_.27.0843b12: 三三摩地。縁色及地異故不攝他心智
T1545_.27.0843b13: 法智等攝幾智等耶。答法智攝法智五智少
T1545_.27.0843b14: 分。乃至廣説。法智攝法智者。法智在六地。
T1545_.27.0843b15: 謂未至定。靜慮中間。及四靜慮。未至定攝未
T1545_.27.0843b16: 至定。乃至第四靜慮攝第四靜慮。又法智在
T1545_.27.0843b17: 三道。謂見道修道無學道。見道攝見道。乃至
T1545_.27.0843b18: 無學道攝無學道。又法智縁四諦。苦法智
T1545_.27.0843b19: 攝苦法智。乃至道法智攝道法智。又法智
T1545_.27.0843b20: 在四道。謂加行無間解脱勝進道。加行道攝
T1545_.27.0843b21: 加行道。乃至勝進道攝勝進道。又法智墮三
T1545_.27.0843b22: 世。過去攝過去。未來攝未來。現在攝現在。
T1545_.27.0843b23: 於中乃至此刹那攝此刹那。彼刹那攝彼刹
T1545_.27.0843b24: 那。此中總説故但言法智攝。法智攝五智少
T1545_.27.0843b25: 分者。謂法智亦攝他心智。四諦智少分。他
T1545_.27.0843b26: 心智通有漏無漏。此唯攝無漏。無漏中有
T1545_.27.0843b27: 法智類智。此唯攝法智故言少分。四諦智
T1545_.27.0843b28: 各通法智類智。此唯攝法智故言少分。類
T1545_.27.0843b29: 智攝類智五智少分者。如法智説。差別者。
T1545_.27.0843c01: 此在九地。他心智攝他心智者。他心智在
T1545_.27.0843c02: 四根本靜慮。初靜慮攝初靜慮。乃至第四靜
T1545_.27.0843c03: 慮攝第四靜慮。又他心智通有漏無漏。有漏
T1545_.27.0843c04: 攝有漏。無漏攝無漏。又他心智有法智類
T1545_.27.0843c05: 智。法智攝法智。類智攝類智。又他心智有
T1545_.27.0843c06: 學無學非學非無學。學攝學。乃至非學非
T1545_.27.0843c07: 無學攝非學非無學。又他心智墮三世。過去
T1545_.27.0843c08: 攝過去。未來攝未來。現在攝現在。於中乃
T1545_.27.0843c09: 至此刹那攝此刹那。彼刹那攝彼刹那。此中
T1545_.27.0843c10: 總説故。但言他心智攝他心智。攝四智少
T1545_.27.0843c11: 分者。謂他心智亦攝法智類智世俗智道智
T1545_.27.0843c12: 小分。法智類智各縁四諦。此唯攝縁道諦
T1545_.27.0843c13: 少分。故言少分世俗智在十八地。謂欲界
T1545_.27.0843c14: 靜慮中間。四靜慮。四無色。及彼近分。此唯攝
T1545_.27.0843c15: 四靜慮。於四靜慮中。有善染汚無覆無記。
T1545_.27.0843c16: 此唯攝善。於善中有生得聞所成修所成。
T1545_.27.0843c17: 此唯攝修所成。於修所成中有加行無間
T1545_.27.0843c18: 解脱勝進道。此唯攝勝進。於勝進道中。有
T1545_.27.0843c19: 順退分順住分順勝進分順決擇分。此唯攝
T1545_.27.0843c20: 順住分。於順住分中。有縁過去未來現在及
T1545_.27.0843c21: 離世。此唯攝縁現在。於縁現在中有縁自
T1545_.27.0843c22: 相續縁他相續。此唯攝縁他相續。縁他相續
T1545_.27.0843c23: 中有縁心心所。有縁五蘊。此唯攝縁心心所
T1545_.27.0843c24: 縁。心心所中有縁一法有縁多法。此唯攝
T1545_.27.0843c25: 縁一法。縁一法中。有是他心智。有非他心
T1545_.27.0843c26: 智。此唯攝他心智。由如是義故言少分。道
T1545_.27.0843c27: 智在九地。謂未至定。靜慮中間四靜慮。三無
T1545_.27.0843c28: 色。此唯攝四靜慮。於四靜慮中。有見道修
T1545_.27.0843c29: 道無學道。此唯攝修道無學道。於此二中
T1545_.27.0844a01: 有加行無間解脱勝進道。此唯攝勝進道。
T1545_.27.0844a02: 於勝進道中有縁過去未來現在。此唯攝
T1545_.27.0844a03: 縁現在。於縁現在中。有縁自相續有縁他
T1545_.27.0844a04: 相續。此唯攝縁他相續。於縁他相續中有
T1545_.27.0844a05: 縁心心所法。有縁五蘊。此唯攝縁心心所
T1545_.27.0844a06: 法。於縁心心所法中。有縁一法有縁多法。
T1545_.27.0844a07: 此唯攝縁一法。於縁一法中。有是他心智
T1545_.27.0844a08: 有非他心智。此唯攝他心智。由如此義故
T1545_.27.0844a09: 言少分。世俗智攝世俗智者。世俗智在十
T1545_.27.0844a10: 八地如前説。欲界攝欲界。乃至非想非非
T1545_.27.0844a11: 想處攝非想非非想處。又世俗智有善染汚
T1545_.27.0844a12: 無覆無記。善攝善。乃至無覆無記攝無覆無
T1545_.27.0844a13: 記。於善中有加行得離染得生得。加行得
T1545_.27.0844a14: 攝加行得。乃至生得攝生得。復有順退分
T1545_.27.0844a15: 乃至順決擇分。順退分攝順退分。乃至順決
T1545_.27.0844a16: 擇分攝順決擇分。復有加行道乃至勝進道。
T1545_.27.0844a17: 加行道攝加行道。乃至勝進道攝勝進道。復
T1545_.27.0844a18: 有過去未來現在。過去攝過去。乃至現在
T1545_.27.0844a19: 攝現在。於中乃至此刹那攝此刹那。彼刹
T1545_.27.0844a20: 那攝彼刹那。此中總説故言世俗智攝世
T1545_.27.0844a21: 俗智。一智少分者。謂世俗智亦攝他心智少
T1545_.27.0844a22: 分。他心智通有漏無漏。此唯攝有漏故言
T1545_.27.0844a23: 少分。苦智攝苦智者。苦智在九地。在三
T1545_.27.0844a24: 道。在四道。墮三世。墮刹那。隨在何地何
T1545_.27.0844a25: 道。墮何世。何刹那。即彼地。彼道。彼世。彼刹
T1545_.27.0844a26: 那攝。此中總説故言苦智攝苦智。二智少
T1545_.27.0844a27: 分者。謂苦智亦攝法智類智少分。法智類智
T1545_.27.0844a28: 各縁四諦。此唯攝縁苦諦故言少分。集智
T1545_.27.0844a29: 攝集智二智少分。滅智攝滅智二智少分
T1545_.27.0844b01: 者。皆如苦智説。道智攝道智者。亦如苦智
T1545_.27.0844b02: 説。三智少分者。謂道智亦攝法智類智他心
T1545_.27.0844b03: 智少分。法智類智各縁四諦。此唯攝縁道
T1545_.27.0844b04: 諦。他心智通有漏無漏。此唯攝縁無漏故
T1545_.27.0844b05: 言少分。空三摩地等攝幾三摩地耶。答空
T1545_.27.0844b06: 攝空。無願攝無願。無相攝無相。空三摩地
T1545_.27.0844b07: 縁苦諦二行相轉。無願三摩地縁三諦十行
T1545_.27.0844b08: 相轉。無相三摩地縁滅諦四行相轉。於中一
T1545_.27.0844b09: 一行相皆在九地。在三道。在四道。墮三世。
T1545_.27.0844b10: 墮刹那。隨何行相。在何地。何道。墮何世。
T1545_.27.0844b11: 何刹那。即彼行相。彼地。彼道。彼世。彼刹那
T1545_.27.0844b12: 攝。此中總説故言空攝空。乃至無相攝無
T1545_.27.0844b13: 相。三三摩地雖通有漏。此中依解脱門説
T1545_.27.0844b14: 故唯攝無漏
T1545_.27.0844b15: 如攝可得亦爾由自體於自體可得是攝
T1545_.27.0844b16: 義故。謂自體於自體。是有。自體於自體。是
T1545_.27.0844b17: 實。自體於自體。是現有。是不異。是不外。是
T1545_.27.0844b18: 不相離。是不解脱。是無差別。是不空。是不無
T1545_.27.0844b19: 非客非遠非二非諍。諸如是等皆是可得
T1545_.27.0844b20: 義故。諸法自體攝自體。非如以手攝食以
T1545_.27.0844b21: 指攝衣。但一切法障礙自體。令究竟不捨
T1545_.27.0844b22: 故名爲攝。有餘師説。此自體攝有四種。謂
T1545_.27.0844b23: 各別界。各別物。各別刹那。各別相續。各別界
T1545_.27.0844b24: 者。謂眼界攝眼界。乃至法界攝法界。各別
T1545_.27.0844b25: 物者。謂法界中有七物。即色受想行。及三
T1545_.27.0844b26: 無爲色攝色。乃至非擇滅攝非擇滅。各別
T1545_.27.0844b27: 刹那者。謂色中有過去未來現在。過去攝過
T1545_.27.0844b28: 去。乃至現在攝現在。各別相續者。謂現在色
T1545_.27.0844b29: 有墮自相續。有墮地相續。自相續攝自相
T1545_.27.0844c01: 續。他相續攝他相續。由此理趣餘應准知。
T1545_.27.0844c02: 故言如攝可得亦爾。攝與可得義無異故｣
T1545_.27.0844c03: 無常想等與幾靜慮等相應耶。答無常想與
T1545_.27.0844c04: 四靜慮四無色四解脱四智一三摩地相應。
T1545_.27.0844c05: 乃至廣説。問何故作此論。答爲止愚於相
T1545_.27.0844c06: 應法執相應法非實有者意顯相應法是
T1545_.27.0844c07: 實有故。而作斯論。無常想與四靜慮相應
T1545_.27.0844c08: 者。四靜慮皆五蘊性。此想與彼二蘊全。一蘊
T1545_.27.0844c09: 少分相應。與四無色四解脱相應者。四無
T1545_.27.0844c10: 色及四無色解脱皆四蘊性。此想與彼二蘊
T1545_.27.0844c11: 全。一蘊少分相應。與四智相應者。謂與法
T1545_.27.0844c12: 智類智。世俗智苦智。相應。一三摩地相應者。
T1545_.27.0844c13: 謂縁苦無願。如無常想。無常苦想。苦無我
T1545_.27.0844c14: 想。死想。斷想。離想。滅想。亦爾者。此依皆與
T1545_.27.0844c15: 四智一三摩地相應。數同故言亦爾。於中
T1545_.27.0844c16: 一切同者。謂死想行想異而名同者。謂無常
T1545_.27.0844c17: 苦想智名同。餘不同者。謂苦無我想。與空三
T1545_.27.0844c18: 摩地相應故。唯有數同餘皆不同者。謂斷離
T1545_.27.0844c19: 滅想。與滅智無相三摩地相應故。不淨想
T1545_.27.0844c20: 與後二靜慮初二解脱世俗智相應者。此想
T1545_.27.0844c21: 與四靜慮相應。而但言後二靜慮相應者。
T1545_.27.0844c22: 如攝中説。如不淨想厭食想亦爾者。此想
T1545_.27.0844c23: 實不與初二解脱相應。而説與相應者。亦
T1545_.27.0844c24: 如攝中説。一切世間不可樂想。與後二靜慮
T1545_.27.0844c25: 世俗智相應者。此想亦與四靜慮相應。而
T1545_.27.0844c26: 但言與後二相應者亦如攝中説。初靜慮
T1545_.27.0844c27: 等與幾靜慮等相應耶。答初靜慮與初靜慮
T1545_.27.0844c28: 四無量初二解脱前四勝處八智三三摩地
T1545_.27.0844c29: 相應。第二靜慮與第二靜慮四無量初二解
T1545_.27.0845a01: 脱前四勝處八智三三摩地相應。第三靜慮
T1545_.27.0845a02: 與第三靜慮三無量八智三三摩地相應。第
T1545_.27.0845a03: 四靜慮與第四靜慮三無量淨解脱後四勝
T1545_.27.0845a04: 處前八遍處八智三三摩地相應。此中四靜
T1545_.27.0845a05: 慮皆以自地五蘊爲性。一一地倶生四蘊展
T1545_.27.0845a06: 轉相應故。言初靜慮與初靜慮。乃至第四靜
T1545_.27.0845a07: 慮與第四靜慮相應。非自性與自性有相
T1545_.27.0845a08: 應義。又以一一靜慮攝多法。故得與諸無
T1545_.27.0845a09: 量等功徳相應。三無量者除喜無量。後二靜
T1545_.27.0845a10: 慮無喜根故。諸有欲令喜無量不以喜受
T1545_.27.0845a11: 爲自性者。亦説此與喜受相應故。彼二地
T1545_.27.0845a12: 唯三無量
T1545_.27.0845a13: 慈無量等與幾無量等相應耶。答慈與慈世
T1545_.27.0845a14: 俗智相應。乃至捨與捨世俗智相應。慈等
T1545_.27.0845a15: 雖以無瞋善根等爲自性。而此中所説總
T1545_.27.0845a16: 攝自性相應倶有。爲慈等體故説慈與慈
T1545_.27.0845a17: 相應乃至捨與捨相應。即是倶生四蘊互相
T1545_.27.0845a18: 應義。空無邊處等。與幾無色等相應耶。答
T1545_.27.0845a19: 空無邊處與空無邊處及彼解脱彼遍處六
T1545_.27.0845a20: 智三三摩地相應。識無邊處與識無邊處及
T1545_.27.0845a21: 彼解脱彼遍處六智三三摩地相應。無所有
T1545_.27.0845a22: 處與無所有處及彼解脱六智三三摩地相
T1545_.27.0845a23: 應。非想非非想處與非想非非想處及彼解
T1545_.27.0845a24: 脱世俗智相應。此中四無色皆以自地四蘊
T1545_.27.0845a25: 爲性。一一地倶生四蘊展轉相應故。言空無
T1545_.27.0845a26: 邊處與空無邊處。乃至非想非非想處與非
T1545_.27.0845a27: 想非非想處相應。又以一一無色攝多法
T1545_.27.0845a28: 故。得與餘所説功徳相應。六智者如攝中
T1545_.27.0845a29: 説
T1545_.27.0845b01: 初解脱等與幾解脱等相應耶。答初第二第
T1545_.27.0845b02: 三解脱。與初第二第三解脱世俗智相應。空
T1545_.27.0845b03: 無邊處解脱與空無邊處解脱及彼遍處六
T1545_.27.0845b04: 智三三摩地相應。識無邊處解脱與識無邊
T1545_.27.0845b05: 處解脱及彼遍處六智三三摩地相應。無所
T1545_.27.0845b06: 有處解脱與無所有處解脱六智三三摩地
T1545_.27.0845b07: 相應。非想非非想處解脱與非想非非想處
T1545_.27.0845b08: 解脱世俗智相應。滅想受解脱非相應。前三
T1545_.27.0845b09: 解脱雖皆以無貪善根爲自性。而此中所
T1545_.27.0845b10: 説總以自性相應倶有法爲體故。説初第二
T1545_.27.0845b11: 第三解脱與初第二第三解脱相應。即是倶
T1545_.27.0845b12: 生四蘊互相應義。四無色解脱如四無色説。
T1545_.27.0845b13: 滅想受解脱雖有多法如心心所不相離
T1545_.27.0845b14: 倶時起。而無所依所縁行相同義故非相
T1545_.27.0845b15: 應
T1545_.27.0845b16: 初勝處等與幾勝處等相應耶。答初勝處與
T1545_.27.0845b17: 初勝處世俗智相應。乃至第八勝處與第八
T1545_.27.0845b18: 勝處世俗智相應。此中八勝處雖皆無貪善
T1545_.27.0845b19: 根爲自性。而此中所説總以自性相應倶有
T1545_.27.0845b20: 法爲體故。説初勝處與初勝處。乃至第八
T1545_.27.0845b21: 勝處與第八勝處相應
T1545_.27.0845b22: 初遍處等與幾遍處等相應耶。答初遍處與
T1545_.27.0845b23: 初遍處世俗智相應。乃至第十遍處與第十
T1545_.27.0845b24: 遍處世俗智相應。前八遍處雖以無貪善
T1545_.27.0845b25: 根爲自性。此中所説總以自性相應倶有
T1545_.27.0845b26: 法爲體。後二遍處總以倶生四蘊爲性。故
T1545_.27.0845b27: 言初遍處與初遍處。乃至第十遍處與第十
T1545_.27.0845b28: 遍處相應。法智等與幾三摩地相應耶。答
T1545_.27.0845b29: 法智與三三摩地少分相應。乃至廣説。法智
T1545_.27.0845c01: 與三三摩地少分相應者。此智不與類智
T1545_.27.0845c02: 及一切忍倶三三摩地相應故言少分。如法
T1545_.27.0845c03: 智類智亦爾者。此智不與法智及一切忍倶
T1545_.27.0845c04: 三三摩地相應故言亦爾。他心智與一三
T1545_.27.0845c05: 摩地少分相應者。此智與苦集滅智。及他心
T1545_.27.0845c06: 智所不攝道智。并一切忍倶。三摩地不相
T1545_.27.0845c07: 應故言少分。即是與一縁道無願三摩地少
T1545_.27.0845c08: 分相應義如他心智。集滅道智亦爾者。此
T1545_.27.0845c09: 依數同故説亦爾。然集智唯與縁集無願
T1545_.27.0845c10: 三摩地少分相應。滅智唯與無相三摩地少
T1545_.27.0845c11: 分相應。道智唯與縁道無願三摩地少分相
T1545_.27.0845c12: 應。皆除忍倶三摩地故。苦智與二三摩地
T1545_.27.0845c13: 少分相應者。此智唯與智倶。空三摩地。及
T1545_.27.0845c14: 苦智倶無願三摩地相應故言少分。三三摩
T1545_.27.0845c15: 地門不別説相應者。對前諸門具已説故。
T1545_.27.0845c16: 於自門中無相應故
T1545_.27.0845c17: ＊説一切有部發智大毘婆沙論＊卷第一百六
T1545_.27.0845c18: 十七
T1545_.27.0845c19:
T1545_.27.0845c20:
T1545_.27.0845c21:
T1545_.27.0845c22:阿毘達磨大毘婆沙論卷第一百
T1545_.27.0845c23: 六十八
T1545_.27.0845c24: 五百大阿羅漢等造
T1545_.27.0845c25: ＊三藏法師玄奘奉 詔譯
T1545_.27.0845c26: 定蘊第七中攝納息第三之三
T1545_.27.0845c27: 若成就初靜慮等。乃至廣説。問何故作此
T1545_.27.0845c28: 論。答爲止撥無成就不成就性者意顯成
T1545_.27.0845c29: 就不成就性是實有故而作斯論。若成就
T1545_.27.0836a02: 有漏空無邊處。超入有漏第三靜慮。從有漏
T1545_.27.0836a03: 第三靜慮。超入有漏初靜慮。於此諸地善
T1545_.27.0836a04: 串習已。復入無漏初靜慮。從無漏初靜慮。
T1545_.27.0836a05: 超入無漏第三靜慮。從無漏第三靜慮。超
T1545_.27.0836a06: 入無漏空無邊處。從無漏空無邊處。超入無
T1545_.27.0836a07: 漏無所有處。從無漏無所有處。還入無漏空
T1545_.27.0836a08: 無邊處。從無漏空無邊處。超入無漏第三靜
T1545_.27.0836a09: 慮。從無漏第三靜慮。超入無漏初靜慮。於
T1545_.27.0836a10: 此諸地善串修習。是名超定加行成滿。從
T1545_.27.0836a11: 此復入有漏初靜慮從有漏初靜慮。超入
T1545_.27.0836a12: 無漏第三靜慮。從無漏第三靜慮。超入有漏
T1545_.27.0836a13: 空無邊處。從有漏空無邊處。超入無漏無所
T1545_.27.0836a14: 有處。從無漏無所有處。還超入有漏空無邊
T1545_.27.0836a15: 處。從有漏空無邊處。超入無漏第三靜慮。
T1545_.27.0836a16: 從無漏第三靜慮。超入有漏初靜慮。從此
T1545_.27.0836a17: 復入無漏初靜慮。從無漏初靜慮。超入有
T1545_.27.0836a18: 漏第三靜慮。從有漏第三靜慮。超入無漏空
T1545_.27.0836a19: 無邊處。從無漏空無邊處。超入有漏無所有
T1545_.27.0836a20: 處。從有漏無所有處。還超入無漏空無邊
T1545_.27.0836a21: 處。從無漏空無邊處。超入有漏第三靜慮。
T1545_.27.0836a22: 從有漏第三靜慮。超入無漏初靜慮。如是
T1545_.27.0836a23: 名爲超定成滿。復有説者。前來所説皆是加
T1545_.27.0836a24: 行。從此位後自在循環超入諸定。無所罣
T1545_.27.0836a25: 礙乃名成滿。然必不能超入第四。問何故
T1545_.27.0836a26: 不能超入第四。答過殑伽沙數諸佛世尊及
T1545_.27.0836a27: 聖弟子超入諸定法皆如是。故不應問。有
T1545_.27.0836a28: 説。諸超定者本應漸起。若從彼超法唯超
T1545_.27.0836a29: 一。勢不過故。如登梯時亦應漸上。其有越
T1545_.27.0836b01: 者莫能越二。勢不及故。有説。後起徑路
T1545_.27.0836b02: 法皆如前故但超一。謂觀行者初超定時。從
T1545_.27.0836b03: 五入五從四入四。支數等故易可超入。後
T1545_.27.0836b04: 亦如是故不超二。有説。如所縁縁故唯超
T1545_.27.0836b05: 一。謂觀行者不念作意。於所縁縁唯能超
T1545_.27.0836b06: 一。問云何觀行者於所縁超。答彼由不念
T1545_.27.0836b07: 作意以初靜慮。於九地境一一別縁。於中
T1545_.27.0836b08: 唯能超縁一地。謂縁欲界無間能上縁初
T1545_.27.0836b09: 靜慮。或第二靜慮非餘。縁初靜慮無間能
T1545_.27.0836b10: 下縁欲界。上縁第二靜慮。或第三靜慮非
T1545_.27.0836b11: 餘。縁第二靜慮無間能下縁欲界。或初靜
T1545_.27.0836b12: 慮。上縁第三靜慮或第四靜慮非餘。縁第
T1545_.27.0836b13: 三靜慮無間能下縁初靜慮。或第二靜慮。上
T1545_.27.0836b14: 縁第四靜慮或空無邊處非餘。如是乃至
T1545_.27.0836b15: 縁非想非非想處無間能下縁識無邊處。或
T1545_.27.0836b16: 無所有處非餘。如依初定。如是依餘定。
T1545_.27.0836b17: 隨其所應於所縁縁皆應廣説。如不能
T1545_.27.0836b18: 越二地所縁。超定亦爾。故不入第四。問若
T1545_.27.0836b19: 爾。何故説淨解脱次起五心。淨解脱心縁
T1545_.27.0836b20: 於欲界。第四靜慮遍行隨眠能縁自上乃至
T1545_.27.0836b21: 有頂。豈非能越二地所縁。答説不染心不
T1545_.27.0836b22: 能超二。彼心是染故不相違。問如苦法智
T1545_.27.0836b23: 縁欲界無間起苦類忍。乃至縁有頂云何
T1545_.27.0836b24: 説不染汚心不能超二。答彼但是總縁不
T1545_.27.0836b25: 名爲超。亦倶縁餘地故是故非難
T1545_.27.0836b26: 問何處能超定。答在欲界非色無色。在人
T1545_.27.0836b27: 趣非餘趣。在三洲非北洲。男子女人倶能
T1545_.27.0836b28: 超定。尊者僧伽筏蘇説曰。唯贍部洲唯男子
T1545_.27.0836b29: 能超定。餘洲及女人所依劣故不能。如是説
T1545_.27.0836c01: 者。餘洲及女人亦能超定。彼於三摩地亦
T1545_.27.0836c02: 得心自在故。問何等補特伽羅能超定。答
T1545_.27.0836c03: 是聖者非異生。是無學非學。無學中是不時
T1545_.27.0836c04: 解脱非時解脱。於不時解脱中。要得願智邊
T1545_.27.0836c05: 際定等殊勝功徳然後能超。問何故唯無學
T1545_.27.0836c06: 不時解脱能超定耶。答要相續中無諸煩惱。
T1545_.27.0836c07: 於定自在乃能超定。學相續中猶有煩惱。時
T1545_.27.0836c08: 解脱於定不得自在故並不能超定。問何
T1545_.27.0836c09: 等善根無間能超定耶。答無量解脱勝處遍
T1545_.27.0836c10: 處諸通等善根無間皆不能超定。唯無常等
T1545_.27.0836c11: 行相善根無間能超。所以者何。要猛利増上
T1545_.27.0836c12: 善根能超定故
T1545_.27.0836c13: ＊説一切有部發智大毘婆沙論＊卷第一百六
T1545_.27.0836c14: 十五
T1545_.27.0836c15:
T1545_.27.0836c16:
T1545_.27.0836c17:
T1545_.27.0836c18:
T1545_.27.0836c19: 六十六
T1545_.27.0836c20: 五百大阿羅漢等造
T1545_.27.0836c21: ＊三藏法師玄奘奉 詔譯
T1545_.27.0836c22: 定蘊第七中攝納息第三之一
T1545_.27.0836c23: 十想謂無常想。無常苦想。苦無我想。死想。不
T1545_.27.0836c24: 淨想。厭食想。一切世間不可樂想。斷想。離
T1545_.27.0836c25: 想。滅想。如是等章及解章義。既領會已應
T1545_.27.0836c26: 廣分別。問何故此中先依十想作論。答彼
T1545_.27.0836c27: 作論者意欲爾故。隨彼意欲而作斯論。但
T1545_.27.0836c28: 不違法相便不應責。有説。爲欲分別契
T1545_.27.0836c29: 經義故。如契經中説。有十想無常想乃至
T1545_.27.0837a01: 滅想。契經雖作是説而不廣辯。今欲辯之
T1545_.27.0837a02: 故作斯論。問何故此中但説十想。答此不
T1545_.27.0837a03: 應問以是佛經所説故。佛於處處經中
T1545_.27.0837a04: 唯説十想。作論者於佛所説中不能増
T1545_.27.0837a05: 一説十一想。不能減一説於九想。所以者
T1545_.27.0837a06: 何。佛所説法無増減故不可増減。如無増
T1545_.27.0837a07: 無減無多無少無缺無長。無量無邊亦爾。無
T1545_.27.0837a08: 量者義難測故。無邊者文難了故。譬如大
T1545_.27.0837a09: 海無量無邊。無量者深。無邊者廣。假使百千
T1545_.27.0837a10: 那庾多數諸大論師如舍利子。於佛所説二
T1545_.27.0837a11: 句經中造百千論。分別解釋盡其覺性。亦
T1545_.27.0837a12: 不能窮其邊量況復多耶。問置作論者。何
T1545_.27.0837a13: 故世尊但説十想。答所化有情齊此所説事
T1545_.27.0837a14: 究竟故。謂佛世尊凡所説法。皆觀有情所應
T1545_.27.0837a15: 作事令善究竟。齊此而止不増不減。譬如
T1545_.27.0837a16: 良醫觀有病者。隨應授藥不増不減。佛亦
T1545_.27.0837a17: 如是。有説。世尊爲顯聖道聖道加行及聖
T1545_.27.0837a18: 道果故説十想。謂説無常想無常苦想苦無
T1545_.27.0837a19: 我想死想則顯聖道。説不淨想厭食想一切
T1545_.27.0837a20: 世間不可樂想則顯聖道加行。説斷想離想
T1545_.27.0837a21: 滅想則顯聖道果。有説。世尊爲顯聖道聖
T1545_.27.0837a22: 道資糧及聖道果故説十想。此中配釋如前
T1545_.27.0837a23: 應知。有説。世尊爲顯奢摩他毘鉢舍那。
T1545_.27.0837a24: 及二果故説於十想。謂説不淨想厭食想一
T1545_.27.0837a25: 切世間不可樂想則顯奢摩他。説無常想無
T1545_.27.0837a26: 常苦想苦無我想死想則顯毘＊鉢舍那説
T1545_.27.0837a27: 斷想離想滅想則顯彼二果。有説。世尊爲
T1545_.27.0837a28: 顯此岸彼岸及船栰故説於十想。謂説不
T1545_.27.0837a29: 淨想厭食想一切世間不可樂想則顯此岸。
T1545_.27.0837b01: 説斷想離想滅想則顯彼岸。説無常想無
T1545_.27.0837b02: 常苦想苦無我想死想則顯船栰。有説。世
T1545_.27.0837b03: 尊爲顯諸蘊諸界過失及彼還滅果故説十
T1545_.27.0837b04: 想。謂説無常想無常苦想苦無我想則顯諸
T1545_.27.0837b05: 蘊過失。説不淨想厭食想則顯欲界過失。
T1545_.27.0837b06: 説一切世間不可樂想。則顯色界過失。説
T1545_.27.0837b07: 死想則顯無色界過失。説斷想離想滅想
T1545_.27.0837b08: 則顯彼還滅果。有説。世尊爲顯入正性離
T1545_.27.0837b09: 生離三界染及彼道果故説十想。謂説無
T1545_.27.0837b10: 常想無常苦想苦無我想。則顯入正性離生。
T1545_.27.0837b11: 説不淨想厭食想則顯離欲界染。以欲界
T1545_.27.0837b12: 有婬欲及段食欲。於彼染習不能離欲界
T1545_.27.0837b13: 染故。説一切世間不可樂想則顯離色界
T1545_.27.0837b14: 染。以色界有生死中最勝喜受。最勝樂受。
T1545_.27.0837b15: 及第四靜慮最勝輕安樂。於彼耽著不能
T1545_.27.0837b16: 離色界染故。説死想則顯離無色界染。
T1545_.27.0837b17: 以無色界壽量長遠。於彼保著不能離無
T1545_.27.0837b18: 色界染故。説斷想離想滅想則顯彼道果。
T1545_.27.0837b19: 有説。世尊爲顯近對治所治障故説於十
T1545_.27.0837b20: 想。謂説無常想顯近對治於諸行中我慢
T1545_.27.0837b21: 障。説無常苦想顯近對治懈怠障。説苦無
T1545_.27.0837b22: 我想顯近對治我見障。説不淨想顯近對
T1545_.27.0837b23: 治色貪障。説厭食想顯近對治耽美食障。
T1545_.27.0837b24: 説一切世間不可樂想。顯近對治貪著世間
T1545_.27.0837b25: 可愛事障。説死想顯近對治恃命憍逸障。
T1545_.27.0837b26: 説斷想顯近對治諸非法障。説離想顯近
T1545_.27.0837b27: 對治染著障。説滅想顯近對治所依障。有
T1545_.27.0837b28: 説。世尊爲顯對治外道執見故説十想。謂
T1545_.27.0837b29: 諸外道於無常蘊中多起常執。對治彼故
T1545_.27.0837c01: 説無常想。彼由於蘊起常執故便計爲樂。
T1545_.27.0837c02: 對治彼故説無常苦想。彼由於蘊執有樂
T1545_.27.0837c03: 故便計有我。對治彼故説苦無我想。彼由
T1545_.27.0837c04: 執有我故便計有淨。對治彼故説不淨
T1545_.27.0837c05: 想及厭食想。彼由執有淨故便樂著生死。
T1545_.27.0837c06: 對治彼故説一切世間不可樂想。彼由著
T1545_.27.0837c07: 生死故便不求涅槃。對治彼故説斷想離
T1545_.27.0837c08: 想滅想。彼由不求涅槃故保愛壽命。對治
T1545_.27.0837c09: 彼故説於死想。有説。世尊爲顯厭逆過
T1545_.27.0837c10: 失遠離過失。及證離彼所得功徳故説十
T1545_.27.0837c11: 想。謂説不淨想厭食想一切世間不可樂想
T1545_.27.0837c12: 則顯厭逆過失。説無常想無常苦想苦無我
T1545_.27.0837c13: 想死想則顯遠離過失。説斷想離想滅想。
T1545_.27.0837c14: 則顯證離彼所得功徳。有説。世尊爲顯暫
T1545_.27.0837c15: 時斷究竟斷故説十想。謂説不淨想厭食想
T1545_.27.0837c16: 一切世間不可樂想顯暫時斷。説餘七想
T1545_.27.0837c17: 顯究竟斷。如暫時斷究竟斷。如是有影斷。
T1545_.27.0837c18: 無影斷。有餘斷。無餘斷。有縛斷。無縛斷。摧
T1545_.27.0837c19: 枝葉斷。拔根本斷。制伏纒斷。害隨眠斷亦爾。
T1545_.27.0837c20: 有説。世尊爲顯離三界染加行。離三界染
T1545_.27.0837c21: 道。離三界染故説十想。謂説不淨想厭食
T1545_.27.0837c22: 想顯離欲界染加行。説無常想顯離欲界
T1545_.27.0837c23: 染道。説斷想顯離欲界染。説一切世間不
T1545_.27.0837c24: 可樂想顯離色界染加行。説無常苦想顯
T1545_.27.0837c25: 離色界染道。説離想顯離色界染。説死想
T1545_.27.0837c26: 顯離無色界染加行。説苦無我想顯離無
T1545_.27.0837c27: 色界染道。説滅想顯離無色界染
T1545_.27.0837c28: 如是十想界分別者。不淨想厭食想一切世
T1545_.27.0837c29: 間不可樂想欲色界。餘三界及非界
T1545_.27.0838a01: 地者。不淨想厭食想在十地。謂欲界。靜慮中
T1545_.27.0838a02: 間。四靜慮。及四近分。一切世間不可樂想在
T1545_.27.0838a03: 七地。謂欲界。未至。靜慮中間。根本四靜慮。
T1545_.27.0838a04: 餘七想有漏者。在十一地。謂欲界。未至。靜
T1545_.27.0838a05: 慮中間。根本四靜慮。四無色。無漏者。在九
T1545_.27.0838a06: 地。謂未至。靜慮中間。根本四靜慮。下三無
T1545_.27.0838a07: 色。所依者。不淨想厭食想一切世間不可樂
T1545_.27.0838a08: 想依欲界。餘依三界
T1545_.27.0838a09: 行相者無常想作無常行相。無常苦想作苦
T1545_.27.0838a10: 行相。苦無我想作無我行相。不淨想作不淨
T1545_.27.0838a11: 行相。厭食想作厭逆行相。一切世間不可樂
T1545_.27.0838a12: 想作不可樂行相。死想作死行相。斷想作
T1545_.27.0838a13: 斷行相。離想作離行相。滅想作滅行相。有
T1545_.27.0838a14: 説。後三一切皆作滅靜妙離四種行相。問死
T1545_.27.0838a15: 想亦通無漏。云何聖道作死行相耶。答死
T1545_.27.0838a16: 爲所縁故名死想。然彼還作無常行相。問
T1545_.27.0838a17: 若爾死想無常想有何差別。有説。觀察諸
T1545_.27.0838a18: 行最後無常此想名死想。觀察諸行刹那
T1545_.27.0838a19: 無常此想名無常想。有説。觀察有執受諸
T1545_.27.0838a20: 行無常此想名死想。觀察有執受無執受諸
T1545_.27.0838a21: 行無常此想名無常想。有説。於有情處轉
T1545_.27.0838a22: 名死想。於法處轉名無常想。問若厭食想
T1545_.27.0838a23: 作厭逆行相者。彼不淨想亦作厭逆行相。
T1545_.27.0838a24: 此二有何差別。答不淨想厭逆於色。厭食想
T1545_.27.0838a25: 厭逆於味。有説。不淨想對治婬貪。厭食想
T1545_.27.0838a26: 對治食貪。諸有欲令十六行相外無聖道
T1545_.27.0838a27: 者。彼説無漏斷離滅想。即作滅諦四種行
T1545_.27.0838a28: 相。諸有欲令十六行相外有聖道者。彼説
T1545_.27.0838a29: 無漏斷想即作斷行相。乃至無漏滅想即作
T1545_.27.0838b01: 滅行相
T1545_.27.0838b02: 所縁者無常想。有漏者。三諦爲所縁。無漏
T1545_.27.0838b03: 者。苦諦爲所縁。無常苦想有漏者。二諦爲
T1545_.27.0838b04: 所縁。無漏者。苦諦爲所縁。苦無我想有漏
T1545_.27.0838b05: 者。一切法爲所縁。無漏者。苦諦爲所縁。然
T1545_.27.0838b06: 佛此中所説三想唯説縁苦諦非餘。不淨想
T1545_.27.0838b07: 眼識爲加行所引發故。色處爲所縁。厭食
T1545_.27.0838b08: 想厭段食故。香味觸處爲所縁。有説。此想
T1545_.27.0838b09: 亦眼識爲加行所引發故。但以色處爲所
T1545_.27.0838b10: 縁。一切世間不可樂想。有説。唯縁欲界。以
T1545_.27.0838b11: 説此想對治縁世間可愛事貪欲。此貪欲
T1545_.27.0838b12: 唯在欲界故。此中有説。唯縁世間可愛事。
T1545_.27.0838b13: 有説。亦縁可愛事所起貪欲。問若唯縁欲
T1545_.27.0838b14: 界者。云何名一切世間不可樂想。答一切
T1545_.27.0838b15: 有二種。一一切一切。二少分一切。此中説
T1545_.27.0838b16: 少分一切是故無過。有説。此想通縁三界。
T1545_.27.0838b17: 以名一切世間不可樂想故。問若爾何故説
T1545_.27.0838b18: 此想對治世間。可愛事貪欲。彼貪欲唯在欲
T1545_.27.0838b19: 界故。答彼經顯示初起趣入加行故作是
T1545_.27.0838b20: 説
T1545_.27.0838b21: 若已數習成滿者。亦能斷色無色界貪欲是
T1545_.27.0838b22: 故無過。死想有説。以最後刹那命根爲所
T1545_.27.0838b23: 縁。有説。以最後刹那命根無常爲所縁。有
T1545_.27.0838b24: 説。以最後刹那命根倶生五蘊爲所縁。有
T1545_.27.0838b25: 説。以最後刹那命根倶生五蘊無常爲所
T1545_.27.0838b26: 縁。有説。以一切衆同分命根爲所縁。有
T1545_.27.0838b27: 説。以一切衆同分命根無常爲所縁。有説。
T1545_.27.0838b28: 以一切衆同分命根。倶生五蘊爲所縁。有
T1545_.27.0838b29: 説。以一切衆同分命根。倶生五蘊無常爲
T1545_.27.0838c01: 所縁。如是説者。以最後命根倶生五蘊無
T1545_.27.0838c02: 常爲所縁。斷想以斷爲所縁。離想以離爲
T1545_.27.0838c03: 所縁。滅想以滅爲所縁。此後三想隨別如
T1545_.27.0838c04: 此。即是皆以滅諦涅槃爲所縁義
T1545_.27.0838c05: 念住者。無常想。無常苦想。苦無我想。四念住
T1545_.27.0838c06: 倶。不淨想厭食想。身念住倶。一切世間不可
T1545_.27.0838c07: 樂想。有説。身念住倶。有説。法念住倶。死想
T1545_.27.0838c08: 斷離滅想法念住倶
T1545_.27.0838c09: 智者無常想。無常苦想。苦無我想。死想。四智
T1545_.27.0838c10: 相應。謂法智類智苦智世俗智。不淨想。厭食
T1545_.27.0838c11: 想。一切世間不可樂想。一智相應。謂世俗智。
T1545_.27.0838c12: 斷離滅想四智相應。謂法智類智滅智世俗
T1545_.27.0838c13: 智。三摩地者。無常想。無常苦想。死想。無漏
T1545_.27.0838c14: 者與無願三摩地相應。苦無我想無漏者。
T1545_.27.0838c15: 與空三摩地相應。斷離滅想無漏者。與無
T1545_.27.0838c16: 相三摩地相應。不淨想。厭食想。一切世間不
T1545_.27.0838c17: 可樂想。及餘七想中有漏者。皆不與三摩
T1545_.27.0838c18: 地相應。根者。總説皆與三根相應。謂樂喜
T1545_.27.0838c19: 捨根。世者皆墮三世。縁世者。無常想。無常
T1545_.27.0838c20: 苦想。苦無我想。縁三世。不淨想。厭食想。一
T1545_.27.0838c21: 切世間不可樂想。過去縁過去。現在縁現
T1545_.27.0838c22: 在。未來生者縁未來。不生者縁三世。死想
T1545_.27.0838c23: 有説。縁三世有説。縁未來。斷離滅想縁
T1545_.27.0838c24: 非世
T1545_.27.0838c25: 善等者一切皆善。縁善等者。無常想。無常
T1545_.27.0838c26: 苦想。苦無我想。不淨想。縁善不善無記。厭
T1545_.27.0838c27: 食想縁無記。一切世間不可樂想。有説。縁
T1545_.27.0838c28: 三種。有説。縁不善無記。死想有説。縁無
T1545_.27.0838c29: 記。有説。縁三種。斷離滅想唯縁善
T1545_.27.0839a01: 三界繋不繋者。不淨想。厭食想。一切世間不
T1545_.27.0839a02: 可樂想。欲色界繋。餘三界繋及不繋。縁三
T1545_.27.0839a03: 界繋不繋者。無常想。無常苦想。苦無我想。
T1545_.27.0839a04: 死想縁三界繋。不淨想。厭食想。縁欲界繋。
T1545_.27.0839a05: 一切世間不可樂想。有説。縁欲界。以説此
T1545_.27.0839a06: 想對治縁可愛事貪欲。此貪欲唯在欲界
T1545_.27.0839a07: 故。有説。縁三界。以此名一切世間不可樂
T1545_.27.0839a08: 想故。如是説者。初説爲善。斷離滅想縁不
T1545_.27.0839a09: 繋
T1545_.27.0839a10: 學等者。不淨想。厭食想。一切世間不可樂想。
T1545_.27.0839a11: 唯非學非無學。餘通三種。謂學無學非學非
T1545_.27.0839a12: 無學。縁學等者。一切皆縁非學非無學。見所
T1545_.27.0839a13: 斷等者。不淨想。厭食想。一切世間不可樂想。
T1545_.27.0839a14: 唯修所斷。餘通修所斷及不斷。縁見所斷
T1545_.27.0839a15: 等者。無常想。無常苦想。苦無我想。縁見修
T1545_.27.0839a16: 所斷。不淨想。厭食想。一切世間不可樂想。
T1545_.27.0839a17: 縁修所斷。死想有説。縁修所斷。有説縁見
T1545_.27.0839a18: 修所斷。斷離滅想。縁不斷
T1545_.27.0839a19: 縁名義者。無常想。無常苦想。苦無我想。通
T1545_.27.0839a20: 縁名義。死想有説。唯縁義。有説通縁名
T1545_.27.0839a21: 義。餘六想但縁於義
T1545_.27.0839a22: 縁自相續等者。前七想縁自他相續。後三
T1545_.27.0839a23: 想縁非相續
T1545_.27.0839a24: 加行得。離染得。生得者。一切加行得。離染
T1545_.27.0839a25: 得。非生得
T1545_.27.0839a26: 有漏無漏者。不淨想。厭食想。一切世間不可
T1545_.27.0839a27: 樂想。唯有漏。餘有漏無漏。外國師説。死想唯
T1545_.27.0839a28: 有漏。所以者何。非諸聖道作我當死行相
T1545_.27.0839a29: 轉故。評曰。應説此想有漏無漏。以此想
T1545_.27.0839b01: 加行時雖作我等當死行相。若成滿時即於
T1545_.27.0839b02: 彼境還作無常行相轉故。縁有漏無漏者。
T1545_.27.0839b03: 前七想縁有漏。後三想縁無漏。問此十想幾
T1545_.27.0839b04: 有漏縁無漏。幾無漏縁有漏。幾有漏縁有
T1545_.27.0839b05: 漏。幾無漏縁無漏。答三少分是有漏縁無
T1545_.27.0839b06: 漏。四少分是無漏縁有漏。三全四少分是有
T1545_.27.0839b07: 漏縁有漏。三少分是無漏縁無漏。問此十想
T1545_.27.0839b08: 幾非有漏。非不縁有漏。乃至廣作四句。前
T1545_.27.0839b09: 第二句作此第一句。前第一句作此第二句。
T1545_.27.0839b10: 前第四句作此第三句。前第三句作此第四
T1545_.27.0839b11: 句。有爲無爲者。一切皆是有爲。縁有爲無
T1545_.27.0839b12: 爲者。前七想縁有爲。後三想縁無爲。問此
T1545_.27.0839b13: 十想幾自性斷。非所縁斷。幾所縁斷非自性
T1545_.27.0839b14: 斷。幾自性斷亦所縁斷。幾非自性斷。亦非
T1545_.27.0839b15: 所縁斷。答三少分自性斷非所縁斷。四少分
T1545_.27.0839b16: 所縁斷非自性斷。三全四少分亦自性斷亦
T1545_.27.0839b17: 所縁斷。三少分非自性斷亦非所縁斷。問
T1545_.27.0839b18: 此十想幾非自性斷。非不所縁斷。乃至廣
T1545_.27.0839b19: 作四句。前第二句作此第一句。前第一句
T1545_.27.0839b20: 作此第二句。前第四句作此第三句。前第三
T1545_.27.0839b21: 句作此第四句
T1545_.27.0839b22: 問此十想幾是轉。幾是隨轉。答三是轉。謂不
T1545_.27.0839b23: 淨想。厭食想。死想。餘七是隨轉。問若爾何想
T1545_.27.0839b24: 轉時幾想隨轉。答不淨想厭食想轉時。各四
T1545_.27.0839b25: 想隨轉。謂一切世間不可樂想。及斷離滅想。
T1545_.27.0839b26: 死想轉時。七想隨轉。謂無常想。無常苦想。苦
T1545_.27.0839b27: 無我想。一切世間不可樂想。及斷離滅想。云
T1545_.27.0839b28: 何不淨想轉時四想隨轉。謂修行者起不淨
T1545_.27.0839b29: 想時。先往塚間觀不淨相。所謂死屍青瘀
T1545_.27.0839c01: 膖脹膿爛。或虫獸食噉血肉狼藉支節分離
T1545_.27.0839c02: 或肉盡筋連。唯觀骨鎖次第連接。取是相
T1545_.27.0839c03: 已至一近處閉目思惟。若皆分明現前者
T1545_.27.0839c04: 善。若不明了當更往觀。如此。善觀不淨相
T1545_.27.0839c05: 已。疾還所止洗足敷座。結跏趺坐調滑身
T1545_.27.0839c06: 心。令身心柔軟身心堪能。身心無熱身心離
T1545_.27.0839c07: 蓋。既令身心離諸蓋已。取先外相以方己
T1545_.27.0839c08: 身。如彼此亦爾。如此彼亦爾。謂我此身具
T1545_.27.0839c09: 有如前諸不淨相。因於足骨以拄踝骨。因
T1545_.27.0839c10: 於踝骨以拄脛骨。因於脛骨以拄膝骨。
T1545_.27.0839c11: 因＊於膝骨以拄髀骨。因＊於髀骨以拄
T1545_.27.0839c12:
T1545_.27.0839c13: 拄脊骨。因於脊骨傍連肋骨。又因手骨以
T1545_.27.0839c14: 拄肘骨。因於肘骨以拄臂骨。因於臂骨以
T1545_.27.0839c15: 拄肩骨。因於肩骨以拄脊骨。復因脊骨以
T1545_.27.0839c16: 拄項骨。因於項骨以拄頷輪。因於頷輪以
T1545_.27.0839c17: 拄齒鬘。上有髑髏於此身中骨鎖次第。善
T1545_.27.0839c18: 取相已繋念眉間。然其所樂有廣有略。若
T1545_.27.0839c19: 樂略者即從眉間入身念住。從身念住入
T1545_.27.0839c20: 受念住。從受念住入心念住。從心念住入
T1545_.27.0839c21: 法念住若樂廣者從眉間起。復觀髑髏齒
T1545_.27.0839c22: 鬘頷輪。次第觀察乃至足骨。次由勝解作
T1545_.27.0839c23: 意力故。令所觀骨鎖漸増漸廣。遍滿一床
T1545_.27.0839c24: 一房一院一僧伽藍一村一田一城一國。乃
T1545_.27.0839c25: 至大海邊際所有大地。皆爲白骨周匝遍滿。
T1545_.27.0839c26: 復以勝解作意力故。從彼漸略捨大地骨
T1545_.27.0839c27: 觀於一國。捨一國觀一城。乃至捨一房
T1545_.27.0839c28: 觀一床。復捨一床所有骨相。但觀身骨。謂
T1545_.27.0839c29: 觀足骨次觀踝骨。次觀脛骨。乃至最後觀
T1545_.27.0840a01: 髑髏骨捨髑髏骨繋念眉間。彼瑜伽師若
T1545_.27.0840a02: 於如是廣略自在。是名不淨觀成。然此不
T1545_.27.0840a03: 淨觀有所縁少。非自在少。應作四句。有所
T1545_.27.0840a04: 縁少非自在少。謂但思惟自身骨鎖相。而
T1545_.27.0840a05: 能數數入出。彼觀有自在少非所縁少。謂
T1545_.27.0840a06: 能思惟大地骨鎖相。而不能數數入出。彼
T1545_.27.0840a07: 觀有自在少。亦所縁少。謂但思惟自身骨
T1545_.27.0840a08: 鎖相。亦不能數數入出。彼觀有非自在少。
T1545_.27.0840a09: 亦非所縁少。謂能思惟大地骨鎖相。亦能數
T1545_.27.0840a10: 數入出。彼觀又此不淨觀。有所縁無量。非
T1545_.27.0840a11: 自在無量。應作四句。謂前第二句作此第
T1545_.27.0840a12: 一句。前第一句作此第二句。前第四句作此
T1545_.27.0840a13: 第三句。前第三句作此第四句。彼瑜伽師如
T1545_.27.0840a14: 是觀察不淨相已。作是思惟。生死諸行。何
T1545_.27.0840a15: 可欣樂。爾時便於欲色無色三界諸行都
T1545_.27.0840a16: 不貪樂。由如此故彼先所修一切世間不可
T1545_.27.0840a17: 樂想便得圓滿。彼由不欣樂生死故便欣
T1545_.27.0840a18: 樂涅槃。由此因縁先所修習斷離滅想皆得
T1545_.27.0840a19: 圓滿。如是不淨想轉時四想隨轉。云何厭食
T1545_.27.0840a20: 想轉時四想隨轉。謂修行者起厭食想時。
T1545_.27.0840a21: 觀手中若鉢中食從何而成。知從糓等。復
T1545_.27.0840a22: 觀糓等從何而來知從田中種子差別。復
T1545_.27.0840a23: 觀種子由誰故生知由種種泥土糞穢。如
T1545_.27.0840a24: 是觀已便作是念。此食展轉從不淨生。復
T1545_.27.0840a25: 能展轉生諸不淨。誰有智者於中貪著。又彼
T1545_.27.0840a26: 行者或常乞食。或僧中食。常乞食者。晨旦
T1545_.27.0840a27: 澡漱嚼楊枝時。於水作尿想。於楊枝作
T1545_.27.0840a28: 指骨想。著衣持鉢往聚落時。於衣作濕人
T1545_.27.0840a29: 皮想。於腰縚作人腸想。於鉢作髑髏想
T1545_.27.0840b01: 於錫杖作脛骨想。於道路間所見礫石作
T1545_.27.0840b02: 骸骨想。既至聚落見諸城壁作塚墓想。見
T1545_.27.0840b03: 諸男女作骨鎖想。於乞食時。若得餅作人
T1545_.27.0840b04: 肚想。若得麨作骨粖想。若得鹽作人齒想。
T1545_.27.0840b05: 若得飯作蛆虫想。若得諸菜作人髮想。若
T1545_.27.0840b06: 得羹臛作下汁想。若得乳酪作人腦想。若
T1545_.27.0840b07: 得酥蜜作人脂膏想。若得魚及肉作人
T1545_.27.0840b08: 肉想。若得諸飮作人血想。若得歡喜丸等
T1545_.27.0840b09: 作乾糞想。其僧中食者。若得淨草作死人
T1545_.27.0840b10: 髮想。所處床座作骨聚想。於所得飮食作
T1545_.27.0840b11: 不淨想。皆如前説。問行者何故於飮食等
T1545_.27.0840b12: 作不淨想耶。答彼作如是思惟。我無始生
T1545_.27.0840b13: 死由於不淨作淨想故。輪迴五趣受諸
T1545_.27.0840b14: 苦惱。今欲違彼趣涅槃樂。是故於中觀爲
T1545_.27.0840b15: 不淨。復次彼行者作是念。莫令我於飮食
T1545_.27.0840b16: 生淨想故。増益貪心障礙聖道故。於飮
T1545_.27.0840b17: 食作不淨想。由不淨想便能厭離。彼瑜伽
T1545_.27.0840b18: 師如是於食起厭想已作是思惟。生死諸
T1545_.27.0840b19: 行何可欣樂。便於三界諸行生厭。由如此
T1545_.27.0840b20: 故彼先所修一切世間不可樂想便得圓滿。
T1545_.27.0840b21: 彼由厭生死故便樂涅槃。由此因縁先
T1545_.27.0840b22: 所修習斷離滅想皆得圓滿。如是厭食想轉
T1545_.27.0840b23: 時四想隨轉。云何死想轉時七想隨轉。謂修
T1545_.27.0840b24: 行者起死想時。觀察諸法念念生滅。彼於
T1545_.27.0840b25: 春時見諸卉木。生花生葉鮮榮紅紺如妙寶
T1545_.27.0840b26: 色。河池津液水漸盈滿魚鳥喧戲。便作是
T1545_.27.0840b27: 念。今外物生。彼入聚落見諸男女。歌舞跳
T1545_.27.0840b28: 躍飮食喜慶。即前問之。此何故爾。答曰。此
T1545_.27.0840b29: 處生男生女。便作是念。今内法生。復於夏
T1545_.27.0840c01: 時見諸卉木柯條聳密花葉茂盛。河池汎溢
T1545_.27.0840c02: 波濤輪轉査沫
T1545_.27.0840c03: 今已興盛。彼入聚落見諸男女。撃鼓吹貝
T1545_.27.0840c04: 歌舞歡笑車馬雜沓。即前問之此何。故爾。答
T1545_.27.0840c05: 曰。此中有嫁娶事。便作是念。此諸内法今
T1545_.27.0840c06: 已壯盛。復於秋時見諸草木。爲秋日所曝
T1545_.27.0840c07: 涼風所吹青色銷盡葉皆黄悴。河池流水漸
T1545_.27.0840c08: 漸減縮。便作是念。此諸外物今已衰悴。彼
T1545_.27.0840c09: 入聚落見諸男女。髮白面皺扶杖而行。身
T1545_.27.0840c10: 形曲僂咳逆上氣。便作是念。此諸内法今已
T1545_.27.0840c11: 衰老。復於冬時見諸草木。霜風飄撃葉皆
T1545_.27.0840c12: 在地摧折枯死。河池流水漸皆竭盡乃至乾
T1545_.27.0840c13: 涸。便作是念。此諸外法今已復滅。彼入聚
T1545_.27.0840c14: 落見諸男女。被髮跳踊搥胸號叫宛轉在
T1545_.27.0840c15: 地。即前問之此何故爾。答曰。此處父母死
T1545_.27.0840c16: 喪。便作是念。此諸内法今已復滅。彼於如
T1545_.27.0840c17: 是内外無常。善取相已還其所止。洗足敷
T1545_.27.0840c18: 座結跏趺坐。調滑身心令身心柔渜身心
T1545_.27.0840c19: 堪能身心無熱身心離蓋。既令身心離諸
T1545_.27.0840c20: 蓋已。内住其心修於死想。謂如所見諸無
T1545_.27.0840c21: 常想。觀察内身一期諸蘊結生時生。乃至
T1545_.27.0840c22: 老死時滅。復於一期有爾所位諸蘊各異。
T1545_.27.0840c23: 捨餘隨觀一位諸蘊前生後滅。復於一位
T1545_.27.0840c24: 有爾所歳諸蘊各異。捨餘隨觀一歳諸蘊前
T1545_.27.0840c25: 生後滅。復於一歳有爾所時諸蘊各異。捨
T1545_.27.0840c26: 餘隨觀一時諸蘊前生後滅。復於一時有
T1545_.27.0840c27: 爾所月諸蘊各異。捨餘隨觀一月諸蘊前生
T1545_.27.0840c28: 後滅。復於一月有爾所晝夜諸蘊各異。捨
T1545_.27.0840c29: 餘隨觀一晝夜蘊前生後滅。復於一晝夜
T1545_.27.0841a01: 有爾所牟呼栗多諸蘊各異。捨餘隨觀一牟
T1545_.27.0841a02: 呼栗多蘊前生後滅。復於一牟呼栗多有爾
T1545_.27.0841a03: 所臘縛諸蘊各異。捨餘隨觀一臘縛蘊前生
T1545_.27.0841a04: 後滅。復於一臘縛有爾所怛刹那諸蘊各
T1545_.27.0841a05: 異。捨餘隨觀一怛刹那蘊前生後滅。復於
T1545_.27.0841a06: 一怛刹那有爾所刹那諸蘊各異。以刹那最
T1545_.27.0841a07: 多故於中漸漸略觀。乃至觀蘊二刹那生二
T1545_.27.0841a08: 刹那滅。是名生滅觀加行圓滿。從此無間能
T1545_.27.0841a09: 觀諸蘊一刹那生一刹那滅。是名生滅觀
T1545_.27.0841a10: 成。爾時名爲死想圓滿。以諸位滅即是死
T1545_.27.0841a11: 故。彼修行者如是諦觀蘊生滅已。便作是
T1545_.27.0841a12: 念。世尊所説諸行無常誠爲善説。以生滅即
T1545_.27.0841a13: 無常故。如是行者死想轉時。令先所修諸
T1545_.27.0841a14: 無常想皆得圓滿。行者復觀諸蘊相續前刹
T1545_.27.0841a15: 那蘊。由後刹那蘊所逼迫故生已即滅。如
T1545_.27.0841a16: 是觀已便作是念。世尊所説無常故苦誠爲
T1545_.27.0841a17: 善説。以逼迫即是苦故。如是行者死想轉
T1545_.27.0841a18: 時。令先所修無常苦想而得圓滿。行者復
T1545_.27.0841a19: 觀前刹那蘊纔滅後刹那蘊即生。假使前蘊
T1545_.27.0841a20: 念言我今不滅後蘊念言我今不生。彼於所
T1545_.27.0841a21: 欲皆不自在。前蘊後所逼故必滅。後蘊前
T1545_.27.0841a22: 所牽故必生。如是觀已便作是念。世尊所説
T1545_.27.0841a23: 苦無我想誠爲善説。以不自在即無我故。
T1545_.27.0841a24: 如是行者死想轉時。令先所修苦無我想而
T1545_.27.0841a25: 得圓滿。行者復觀諸行生滅不自在故。於
T1545_.27.0841a26: 空行聚中不生貪樂。由此便於三界諸行
T1545_.27.0841a27: 不生樂著。如是死想轉時。令先所修一切
T1545_.27.0841a28: 世間不可樂想而得圓滿。彼修行者既於生
T1545_.27.0841a29: 死不樂著故便樂涅槃。如是死想轉時令
T1545_.27.0841b01: 先所修斷離滅想皆得圓滿。由此故説死想
T1545_.27.0841b02: 轉時七想隨轉。問修諸想時有勝解作意
T1545_.27.0841b03: 有眞實作意。彼勝解作意所觀不實何非顛
T1545_.27.0841b04: 倒。答彼修行者知非眞實不生實執故非
T1545_.27.0841b05: 顛倒。問若知不實何故猶作。答爲伏煩惱
T1545_.27.0841b06: 是故須作。問此若不實云何能伏煩惱。答由
T1545_.27.0841b07: 作彼想。便能制伏。如於餘女作母想時
T1545_.27.0841b08: 不生貪染。於怨憎所作親想時不生瞋
T1545_.27.0841b09: 恚。於下人所作尊想時不生憍慢。此亦如
T1545_.27.0841b10: 是故須觀察
T1545_.27.0841b11: ＊説一切有部發智大毘婆沙論＊卷第一百六
T1545_.27.0841b12: 十六
T1545_.27.0841b13:
T1545_.27.0841b14:
T1545_.27.0841b15:
T1545_.27.0841b16:
T1545_.27.0841b17: 六十七
T1545_.27.0841b18: 五百大阿羅漢等造
T1545_.27.0841b19: ＊三藏法師玄奘奉 詔譯
T1545_.27.0841b20: 定蘊第七中攝納息第三之二
T1545_.27.0841b21: 無常想等攝幾靜慮等耶。答無常想攝四靜
T1545_.27.0841b22: 慮四無色四解脱。乃至廣説。問何故作此論。
T1545_.27.0841b23: 答欲止他宗顯己義故。如分別論者。許
T1545_.27.0841b24: 他性攝遮自性攝。今止彼意許自性攝遮
T1545_.27.0841b25: 他性攝故作斯論。問何故此中不説想還
T1545_.27.0841b26: 攝想。答有説。是作論者意欲爾故。乃至
T1545_.27.0841b27: 廣説。有説。此中應作是問。無常想等攝
T1545_.27.0841b28: 幾想等耶。答無常想攝無常想。乃至一
T1545_.27.0841b29: 切世間不可樂想。攝一切世間不可樂想。
T1545_.27.0841c01: 應作是説而不説者當知此義有餘。有
T1545_.27.0841c02: 説。此中欲成立未成立義。想還攝想不待
T1545_.27.0841c03: 成立是故不説。問若爾後文亦不應説初
T1545_.27.0841c04: 靜慮等。還攝初靜慮等。有説。靜慮等攝多
T1545_.27.0841c05: 法體非於多法。自性攝義不説自成想唯
T1545_.27.0841c06: 一法是故非難。有説。彼亦不應説靜慮等
T1545_.27.0841c07: 攝靜慮等。而説者欲現種種文種種説。由
T1545_.27.0841c08: 種種文種種説。莊嚴於義。義則易解。有説。
T1545_.27.0841c09: 爲現二門二略二階二炬二明二光二種文
T1545_.27.0841c10: 影。如不説想攝想。如是亦應不説靜慮
T1545_.27.0841c11: 攝靜慮等。如後説靜慮攝靜慮等。如是亦
T1545_.27.0841c12: 應説想攝想。欲令彼此二義倶通。故作二
T1545_.27.0841c13: 文互相影發。有説。此中辯攝及相應義。以
T1545_.27.0841c14: 想對想但有攝義。無相應義是故不説。此
T1545_.27.0841c15: 不應理於智等持。亦不應説無相應故。
T1545_.27.0841c16: 應作是説。想自性無雜於攝易了是故不
T1545_.27.0841c17: 説。智與等持或自性有雜。或行相有雜。於
T1545_.27.0841c18: 攝難了是故則説。無常想攝四靜慮者。此
T1545_.27.0841c19: 即總説。然諸靜慮皆五蘊性。此無常想唯攝
T1545_.27.0841c20: 相蘊不攝餘蘊。於想蘊中唯攝無常想不
T1545_.27.0841c21: 攝餘想。於無常想中過去攝過去。未來
T1545_.27.0841c22: 攝未來。現在攝現在。有漏攝有漏。無漏攝
T1545_.27.0841c23: 無漏。學攝學。無學攝無學。非學非無學攝
T1545_.27.0841c24: 非學非無學。退法攝退法。乃至不動法攝不
T1545_.27.0841c25: 動法。於中在初靜慮者攝初靜慮。乃至在
T1545_.27.0841c26: 第四靜慮者攝第四靜慮。是故總説攝四靜
T1545_.27.0841c27: 慮。如説攝四靜慮。攝四無色四解脱亦爾。
T1545_.27.0841c28: 差別者。四無色四解脱四蘊爲性。餘想隨應
T1545_.27.0841c29: 亦准此説。然諸想皆以想爲自性故。皆不
T1545_.27.0842a01: 攝智三摩地第八解脱。問無常想亦通欲界
T1545_.27.0842a02: 繋。此中何故不説。答＊有説應説而不説者
T1545_.27.0842a03: 當知。此義有餘。有説。無常想在欲界者。
T1545_.27.0842a04: 是加行非根本。此中唯説根本是故不説。
T1545_.27.0842a05: 有説。今此定蘊唯説定地法故不説欲界。
T1545_.27.0842a06: 有説。此中以十想對靜慮等門爲問。欲界
T1545_.27.0842a07: 非靜慮等門是故不説。餘想不説義亦同
T1545_.27.0842a08: 此。如無常想。無常苦想苦無我想死想斷想
T1545_.27.0842a09: 離想滅想亦爾。皆在八等至通有漏無漏
T1545_.27.0842a10: 故。此七想以所縁行相異故。不攝初三解
T1545_.27.0842a11: 脱。八勝處。十遍處。及無量不淨想。攝第三
T1545_.27.0842a12: 第四靜慮初二解脱。問四靜慮中皆有不淨
T1545_.27.0842a13: 想。何故唯説攝第三第四靜慮耶。答亦應
T1545_.27.0842a14: 説攝初第二靜慮。而不説者。當知此義
T1545_.27.0842a15: 有餘。有説。若説攝初二解脱。當知已説攝
T1545_.27.0842a16: 初二靜慮。以初二解脱在初二靜慮故。有
T1545_.27.0842a17: 説。此中擧後顯初。擧離喜地顯有喜地
T1545_.27.0842a18: 故。有説。初二靜慮無不淨想是故不説。所
T1545_.27.0842a19: 以者何。彼二地皆有喜根一切喜根欣歡行
T1545_.27.0842a20: 轉。不淨想厭慼行轉非一心中二行轉故。問
T1545_.27.0842a21: 若爾者此想所攝初二解脱在何地耶。答
T1545_.27.0842a22: 在二近分非根本地。亦以與喜受相違
T1545_.27.0842a23: 故。問若爾後文不應説初二靜慮。攝初二
T1545_.27.0842a24: 解脱前四勝處。答彼説靜慮亦攝眷屬。如
T1545_.27.0842a25: 説城邑亦攝城邑邊。問若爾不應説不淨
T1545_.27.0842a26: 想攝第三靜慮。以彼地有樂受亦與不淨
T1545_.27.0842a27: 想相違故。答第三靜慮言亦攝眷屬。非根
T1545_.27.0842a28: 本地是故無過。若爾此中亦應説不淨想
T1545_.27.0842a29: 攝初二靜慮。以汝倶許在近分地無差別
T1545_.27.0842b01: 故。如是説者。初二靜慮根本地中。亦有不
T1545_.27.0842b02: 淨想及初二解脱。若謂無者應無有能離
T1545_.27.0842b03: 此地染。以此地有増上喜動踊其心。若無
T1545_.27.0842b04: 不淨想初二解脱制伏彼者。諸瑜伽師豈能
T1545_.27.0842b05: 離彼地染。又彼亦應無苦集忍智以彼厭
T1545_.27.0842b06: 行轉故。由此亦應無無常想無常苦想。問
T1545_.27.0842b07: 云何喜受作厭行轉耶。答能自在厭故亦生
T1545_.27.0842b08: 喜。即生喜時於彼亦厭。如勝怨時亦厭亦
T1545_.27.0842b09: 喜。有説。如王與將士摧怨敵已共受喜
T1545_.27.0842b10: 樂。如是行者以不淨想等摧欲界已。於
T1545_.27.0842b11: 初靜慮等共受喜樂。有説。初靜慮中初二解
T1545_.27.0842b12: 脱及不淨想。對治欲界鼻舌二識。第二靜慮
T1545_.27.0842b13: 初二解脱及不淨想。對治初靜慮眼耳身識。
T1545_.27.0842b14: 是故初二靜慮中定有初二解脱及不淨想。
T1545_.27.0842b15: 然此中略故不説不淨想攝初二靜慮。有
T1545_.27.0842b16: 説。不淨想實在四靜慮。然此唯説攝第三第
T1545_.27.0842b17: 四靜慮者。以第三靜慮有生死中殊勝受
T1545_.27.0842b18: 樂。第四靜慮有生死中殊勝輕安樂。難厭難
T1545_.27.0842b19: 捨故於是中説不淨想。初二靜慮中無如
T1545_.27.0842b20: 是樂故不説攝。問何故不淨想但説攝初
T1545_.27.0842b21: 二解脱。不説攝前四勝處耶。答不淨想是
T1545_.27.0842b22: 初修總觀與初二解脱相似故攝。勝處是後
T1545_.27.0842b23: 起別觀故不相攝。如不淨想厭食想亦爾。
T1545_.27.0842b24: 問厭食想非解脱自性。云何亦攝初二解脱。
T1545_.27.0842b25: 答此文但應説厭食想攝第三第四靜慮。而
T1545_.27.0842b26: 説如不淨想者。欲顯厭食想以不淨想
T1545_.27.0842b27: 爲加行。説厭食想及加行。故説如不淨想。
T1545_.27.0842b28: 有説。厭食想與不淨想相雜相引有相攝
T1545_.27.0842b29: 義。是故説攝如不淨想。有説。厭食想亦作
T1545_.27.0842c01: 不淨行轉。如説若得飯時作虫蛆想。乃至
T1545_.27.0842c02: 廣説。是故亦攝初二解脱倶觀色處不淨
T1545_.27.0842c03: 轉故。問若厭食想與不淨想倶觀色處不
T1545_.27.0842c04: 淨轉者。世尊所説厭食想不淨想何差別。答
T1545_.27.0842c05: 體實無別但以所對治愛有差別故建立
T1545_.27.0842c06: 二想。謂不淨想對治婬欲愛。厭食想對治段
T1545_.27.0842c07: 食愛。評曰。不應作如是説。佛所安立十
T1545_.27.0842c08: 想各各異故。又段食愛縁段食起。香味觸處
T1545_.27.0842c09: 是段食性。若許此想對治彼愛。云何説同
T1545_.27.0842c10: 不淨想觀色處故攝初二解脱耶。是故應
T1545_.27.0842c11: 知初説爲善。此二想所縁行相。及地異故。
T1545_.27.0842c12: 不攝餘解脱勝處及遍處無量一切世間不
T1545_.27.0842c13: 可樂想。攝第三第四靜慮。問初第二靜慮亦
T1545_.27.0842c14: 有此想何故不説攝耶。答此文應説攝四
T1545_.27.0842c15: 靜慮。而但説攝後二者。當知此義有餘。有
T1545_.27.0842c16: 説。此中擧後顯初。有説。上二靜慮是殊勝
T1545_.27.0842c17: 可愛樂地。以有最勝受樂及最勝輕安樂
T1545_.27.0842c18: 故。於如是地説有此想。顯修行者於勝
T1545_.27.0842c19: 樂地中。尚能起不可樂想。況於餘處是故
T1545_.27.0842c20: 唯説攝此二地。有説。初靜慮爲尋伺風所
T1545_.27.0842c21: 動。第二靜慮爲極喜水所漂。雖有不淨厭
T1545_.27.0842c22: 食一切世間不可樂想。而不明淨。後二靜慮
T1545_.27.0842c23: 與此相違故説攝彼此想所縁行相及地異
T1545_.27.0842c24: 故。不攝一切解脱勝處遍處無量
T1545_.27.0842c25: 初靜慮等攝幾靜慮等耶。答初靜慮攝初靜
T1545_.27.0842c26: 慮四無量初二解脱前四勝處八智三三摩
T1545_.27.0842c27: 地。第二靜慮攝第二靜慮四無量。初二解脱
T1545_.27.0842c28: 前四勝處八智三三摩地。第三靜慮攝第三
T1545_.27.0842c29: 靜慮三無量八智三三摩地。第四靜慮攝第
T1545_.27.0843a01: 四靜慮三無量淨解脱後四勝處前八遍處八
T1545_.27.0843a02: 智三三摩地。此中四靜慮皆以自根本地五
T1545_.27.0843a03: 蘊爲性。故得攝此諸門功徳。應知皆是自
T1545_.27.0843a04: 性攝非他性攝
T1545_.27.0843a05: 慈無量等攝幾無量等耶。答慈攝慈世俗智
T1545_.27.0843a06: 乃至捨攝捨世俗智。此中四無量皆以倶生
T1545_.27.0843a07: 品諸蘊爲性故。得攝世俗智總縁有情爲
T1545_.27.0843a08: 境故。不攝解脱勝處遍處及他心智有漏
T1545_.27.0843a09: 故。不攝餘智三三摩地
T1545_.27.0843a10: 空無邊處等攝幾無色等耶。答空無邊處攝
T1545_.27.0843a11: 空無邊處。及彼解脱彼遍處六智三三摩地。
T1545_.27.0843a12: 識無邊處攝識無邊處及彼解脱彼遍處六
T1545_.27.0843a13: 智三三摩地。無所有處攝無所有處及彼
T1545_.27.0843a14: 解脱六智三三摩地。非想非非想處攝非想
T1545_.27.0843a15: 非非想處及彼解脱滅想受解脱世俗智。此
T1545_.27.0843a16: 中四無色皆以自根本地四蘊爲性故。得
T1545_.27.0843a17: 攝此所有功徳。六智者。除法智他心智。此
T1545_.27.0843a18: 二不依無色地故
T1545_.27.0843a19: 初解脱等攝幾解脱等耶。答初第二第三解
T1545_.27.0843a20: 脱攝初第二第三解脱世俗智。空無邊處解
T1545_.27.0843a21: 脱攝空無邊解脱及彼遍處六智三三摩地。
T1545_.27.0843a22: 識無邊處解脱攝識無邊處解脱及彼遍處
T1545_.27.0843a23: 六智三三摩地。無所有處解脱。攝無所有處
T1545_.27.0843a24: 解脱六智三三摩地。非想非非想處解脱。攝
T1545_.27.0843a25: 非想非非想處解脱世俗智。滅想受解脱攝
T1545_.27.0843a26: 滅想受解脱。此中前三解脱皆以倶生品五
T1545_.27.0843a27: 蘊爲性故。得攝世俗智。是初總觀故不攝
T1545_.27.0843a28: 勝處遍處。是有漏故。不攝餘智三三摩地。
T1545_.27.0843a29: 縁色故不攝他心智。四無色解脱各以自
T1545_.27.0843b01: 地加行善四蘊爲性。是故得攝後二遍處
T1545_.27.0843b02: 及六智三三摩地
T1545_.27.0843b03: 初勝處等攝幾勝處等耶。答初勝處攝初勝
T1545_.27.0843b04: 處世俗智乃至第八勝處。攝第八勝處世俗
T1545_.27.0843b05: 智。此中八勝處皆以倶生品五蘊爲性故。
T1545_.27.0843b06: 得攝世俗智勝處。是中觀故不攝遍處。有
T1545_.27.0843b07: 漏故不攝餘智三三摩地。縁色故不攝他
T1545_.27.0843b08: 心智。初遍處等攝幾遍處等耶。答初遍處
T1545_.27.0843b09: 攝初遍處世俗智乃至第十遍處。攝第十遍
T1545_.27.0843b10: 處世俗智。此中十遍處皆以倶生品五蘊四
T1545_.27.0843b11: 蘊爲性故。得攝世俗智。有漏故不攝餘智
T1545_.27.0843b12: 三三摩地。縁色及地異故不攝他心智
T1545_.27.0843b13: 法智等攝幾智等耶。答法智攝法智五智少
T1545_.27.0843b14: 分。乃至廣説。法智攝法智者。法智在六地。
T1545_.27.0843b15: 謂未至定。靜慮中間。及四靜慮。未至定攝未
T1545_.27.0843b16: 至定。乃至第四靜慮攝第四靜慮。又法智在
T1545_.27.0843b17: 三道。謂見道修道無學道。見道攝見道。乃至
T1545_.27.0843b18: 無學道攝無學道。又法智縁四諦。苦法智
T1545_.27.0843b19: 攝苦法智。乃至道法智攝道法智。又法智
T1545_.27.0843b20: 在四道。謂加行無間解脱勝進道。加行道攝
T1545_.27.0843b21: 加行道。乃至勝進道攝勝進道。又法智墮三
T1545_.27.0843b22: 世。過去攝過去。未來攝未來。現在攝現在。
T1545_.27.0843b23: 於中乃至此刹那攝此刹那。彼刹那攝彼刹
T1545_.27.0843b24: 那。此中總説故但言法智攝。法智攝五智少
T1545_.27.0843b25: 分者。謂法智亦攝他心智。四諦智少分。他
T1545_.27.0843b26: 心智通有漏無漏。此唯攝無漏。無漏中有
T1545_.27.0843b27: 法智類智。此唯攝法智故言少分。四諦智
T1545_.27.0843b28: 各通法智類智。此唯攝法智故言少分。類
T1545_.27.0843b29: 智攝類智五智少分者。如法智説。差別者。
T1545_.27.0843c01: 此在九地。他心智攝他心智者。他心智在
T1545_.27.0843c02: 四根本靜慮。初靜慮攝初靜慮。乃至第四靜
T1545_.27.0843c03: 慮攝第四靜慮。又他心智通有漏無漏。有漏
T1545_.27.0843c04: 攝有漏。無漏攝無漏。又他心智有法智類
T1545_.27.0843c05: 智。法智攝法智。類智攝類智。又他心智有
T1545_.27.0843c06: 學無學非學非無學。學攝學。乃至非學非
T1545_.27.0843c07: 無學攝非學非無學。又他心智墮三世。過去
T1545_.27.0843c08: 攝過去。未來攝未來。現在攝現在。於中乃
T1545_.27.0843c09: 至此刹那攝此刹那。彼刹那攝彼刹那。此中
T1545_.27.0843c10: 總説故。但言他心智攝他心智。攝四智少
T1545_.27.0843c11: 分者。謂他心智亦攝法智類智世俗智道智
T1545_.27.0843c12: 小分。法智類智各縁四諦。此唯攝縁道諦
T1545_.27.0843c13: 少分。故言少分世俗智在十八地。謂欲界
T1545_.27.0843c14: 靜慮中間。四靜慮。四無色。及彼近分。此唯攝
T1545_.27.0843c15: 四靜慮。於四靜慮中。有善染汚無覆無記。
T1545_.27.0843c16: 此唯攝善。於善中有生得聞所成修所成。
T1545_.27.0843c17: 此唯攝修所成。於修所成中有加行無間
T1545_.27.0843c18: 解脱勝進道。此唯攝勝進。於勝進道中。有
T1545_.27.0843c19: 順退分順住分順勝進分順決擇分。此唯攝
T1545_.27.0843c20: 順住分。於順住分中。有縁過去未來現在及
T1545_.27.0843c21: 離世。此唯攝縁現在。於縁現在中有縁自
T1545_.27.0843c22: 相續縁他相續。此唯攝縁他相續。縁他相續
T1545_.27.0843c23: 中有縁心心所。有縁五蘊。此唯攝縁心心所
T1545_.27.0843c24: 縁。心心所中有縁一法有縁多法。此唯攝
T1545_.27.0843c25: 縁一法。縁一法中。有是他心智。有非他心
T1545_.27.0843c26: 智。此唯攝他心智。由如是義故言少分。道
T1545_.27.0843c27: 智在九地。謂未至定。靜慮中間四靜慮。三無
T1545_.27.0843c28: 色。此唯攝四靜慮。於四靜慮中。有見道修
T1545_.27.0843c29: 道無學道。此唯攝修道無學道。於此二中
T1545_.27.0844a01: 有加行無間解脱勝進道。此唯攝勝進道。
T1545_.27.0844a02: 於勝進道中有縁過去未來現在。此唯攝
T1545_.27.0844a03: 縁現在。於縁現在中。有縁自相續有縁他
T1545_.27.0844a04: 相續。此唯攝縁他相續。於縁他相續中有
T1545_.27.0844a05: 縁心心所法。有縁五蘊。此唯攝縁心心所
T1545_.27.0844a06: 法。於縁心心所法中。有縁一法有縁多法。
T1545_.27.0844a07: 此唯攝縁一法。於縁一法中。有是他心智
T1545_.27.0844a08: 有非他心智。此唯攝他心智。由如此義故
T1545_.27.0844a09: 言少分。世俗智攝世俗智者。世俗智在十
T1545_.27.0844a10: 八地如前説。欲界攝欲界。乃至非想非非
T1545_.27.0844a11: 想處攝非想非非想處。又世俗智有善染汚
T1545_.27.0844a12: 無覆無記。善攝善。乃至無覆無記攝無覆無
T1545_.27.0844a13: 記。於善中有加行得離染得生得。加行得
T1545_.27.0844a14: 攝加行得。乃至生得攝生得。復有順退分
T1545_.27.0844a15: 乃至順決擇分。順退分攝順退分。乃至順決
T1545_.27.0844a16: 擇分攝順決擇分。復有加行道乃至勝進道。
T1545_.27.0844a17: 加行道攝加行道。乃至勝進道攝勝進道。復
T1545_.27.0844a18: 有過去未來現在。過去攝過去。乃至現在
T1545_.27.0844a19: 攝現在。於中乃至此刹那攝此刹那。彼刹
T1545_.27.0844a20: 那攝彼刹那。此中總説故言世俗智攝世
T1545_.27.0844a21: 俗智。一智少分者。謂世俗智亦攝他心智少
T1545_.27.0844a22: 分。他心智通有漏無漏。此唯攝有漏故言
T1545_.27.0844a23: 少分。苦智攝苦智者。苦智在九地。在三
T1545_.27.0844a24: 道。在四道。墮三世。墮刹那。隨在何地何
T1545_.27.0844a25: 道。墮何世。何刹那。即彼地。彼道。彼世。彼刹
T1545_.27.0844a26: 那攝。此中總説故言苦智攝苦智。二智少
T1545_.27.0844a27: 分者。謂苦智亦攝法智類智少分。法智類智
T1545_.27.0844a28: 各縁四諦。此唯攝縁苦諦故言少分。集智
T1545_.27.0844a29: 攝集智二智少分。滅智攝滅智二智少分
T1545_.27.0844b01: 者。皆如苦智説。道智攝道智者。亦如苦智
T1545_.27.0844b02: 説。三智少分者。謂道智亦攝法智類智他心
T1545_.27.0844b03: 智少分。法智類智各縁四諦。此唯攝縁道
T1545_.27.0844b04: 諦。他心智通有漏無漏。此唯攝縁無漏故
T1545_.27.0844b05: 言少分。空三摩地等攝幾三摩地耶。答空
T1545_.27.0844b06: 攝空。無願攝無願。無相攝無相。空三摩地
T1545_.27.0844b07: 縁苦諦二行相轉。無願三摩地縁三諦十行
T1545_.27.0844b08: 相轉。無相三摩地縁滅諦四行相轉。於中一
T1545_.27.0844b09: 一行相皆在九地。在三道。在四道。墮三世。
T1545_.27.0844b10: 墮刹那。隨何行相。在何地。何道。墮何世。
T1545_.27.0844b11: 何刹那。即彼行相。彼地。彼道。彼世。彼刹那
T1545_.27.0844b12: 攝。此中總説故言空攝空。乃至無相攝無
T1545_.27.0844b13: 相。三三摩地雖通有漏。此中依解脱門説
T1545_.27.0844b14: 故唯攝無漏
T1545_.27.0844b15: 如攝可得亦爾由自體於自體可得是攝
T1545_.27.0844b16: 義故。謂自體於自體。是有。自體於自體。是
T1545_.27.0844b17: 實。自體於自體。是現有。是不異。是不外。是
T1545_.27.0844b18: 不相離。是不解脱。是無差別。是不空。是不無
T1545_.27.0844b19: 非客非遠非二非諍。諸如是等皆是可得
T1545_.27.0844b20: 義故。諸法自體攝自體。非如以手攝食以
T1545_.27.0844b21: 指攝衣。但一切法障礙自體。令究竟不捨
T1545_.27.0844b22: 故名爲攝。有餘師説。此自體攝有四種。謂
T1545_.27.0844b23: 各別界。各別物。各別刹那。各別相續。各別界
T1545_.27.0844b24: 者。謂眼界攝眼界。乃至法界攝法界。各別
T1545_.27.0844b25: 物者。謂法界中有七物。即色受想行。及三
T1545_.27.0844b26: 無爲色攝色。乃至非擇滅攝非擇滅。各別
T1545_.27.0844b27: 刹那者。謂色中有過去未來現在。過去攝過
T1545_.27.0844b28: 去。乃至現在攝現在。各別相續者。謂現在色
T1545_.27.0844b29: 有墮自相續。有墮地相續。自相續攝自相
T1545_.27.0844c01: 續。他相續攝他相續。由此理趣餘應准知。
T1545_.27.0844c02: 故言如攝可得亦爾。攝與可得義無異故｣
T1545_.27.0844c03: 無常想等與幾靜慮等相應耶。答無常想與
T1545_.27.0844c04: 四靜慮四無色四解脱四智一三摩地相應。
T1545_.27.0844c05: 乃至廣説。問何故作此論。答爲止愚於相
T1545_.27.0844c06: 應法執相應法非實有者意顯相應法是
T1545_.27.0844c07: 實有故。而作斯論。無常想與四靜慮相應
T1545_.27.0844c08: 者。四靜慮皆五蘊性。此想與彼二蘊全。一蘊
T1545_.27.0844c09: 少分相應。與四無色四解脱相應者。四無
T1545_.27.0844c10: 色及四無色解脱皆四蘊性。此想與彼二蘊
T1545_.27.0844c11: 全。一蘊少分相應。與四智相應者。謂與法
T1545_.27.0844c12: 智類智。世俗智苦智。相應。一三摩地相應者。
T1545_.27.0844c13: 謂縁苦無願。如無常想。無常苦想。苦無我
T1545_.27.0844c14: 想。死想。斷想。離想。滅想。亦爾者。此依皆與
T1545_.27.0844c15: 四智一三摩地相應。數同故言亦爾。於中
T1545_.27.0844c16: 一切同者。謂死想行想異而名同者。謂無常
T1545_.27.0844c17: 苦想智名同。餘不同者。謂苦無我想。與空三
T1545_.27.0844c18: 摩地相應故。唯有數同餘皆不同者。謂斷離
T1545_.27.0844c19: 滅想。與滅智無相三摩地相應故。不淨想
T1545_.27.0844c20: 與後二靜慮初二解脱世俗智相應者。此想
T1545_.27.0844c21: 與四靜慮相應。而但言後二靜慮相應者。
T1545_.27.0844c22: 如攝中説。如不淨想厭食想亦爾者。此想
T1545_.27.0844c23: 實不與初二解脱相應。而説與相應者。亦
T1545_.27.0844c24: 如攝中説。一切世間不可樂想。與後二靜慮
T1545_.27.0844c25: 世俗智相應者。此想亦與四靜慮相應。而
T1545_.27.0844c26: 但言與後二相應者亦如攝中説。初靜慮
T1545_.27.0844c27: 等與幾靜慮等相應耶。答初靜慮與初靜慮
T1545_.27.0844c28: 四無量初二解脱前四勝處八智三三摩地
T1545_.27.0844c29: 相應。第二靜慮與第二靜慮四無量初二解
T1545_.27.0845a01: 脱前四勝處八智三三摩地相應。第三靜慮
T1545_.27.0845a02: 與第三靜慮三無量八智三三摩地相應。第
T1545_.27.0845a03: 四靜慮與第四靜慮三無量淨解脱後四勝
T1545_.27.0845a04: 處前八遍處八智三三摩地相應。此中四靜
T1545_.27.0845a05: 慮皆以自地五蘊爲性。一一地倶生四蘊展
T1545_.27.0845a06: 轉相應故。言初靜慮與初靜慮。乃至第四靜
T1545_.27.0845a07: 慮與第四靜慮相應。非自性與自性有相
T1545_.27.0845a08: 應義。又以一一靜慮攝多法。故得與諸無
T1545_.27.0845a09: 量等功徳相應。三無量者除喜無量。後二靜
T1545_.27.0845a10: 慮無喜根故。諸有欲令喜無量不以喜受
T1545_.27.0845a11: 爲自性者。亦説此與喜受相應故。彼二地
T1545_.27.0845a12: 唯三無量
T1545_.27.0845a13: 慈無量等與幾無量等相應耶。答慈與慈世
T1545_.27.0845a14: 俗智相應。乃至捨與捨世俗智相應。慈等
T1545_.27.0845a15: 雖以無瞋善根等爲自性。而此中所説總
T1545_.27.0845a16: 攝自性相應倶有。爲慈等體故説慈與慈
T1545_.27.0845a17: 相應乃至捨與捨相應。即是倶生四蘊互相
T1545_.27.0845a18: 應義。空無邊處等。與幾無色等相應耶。答
T1545_.27.0845a19: 空無邊處與空無邊處及彼解脱彼遍處六
T1545_.27.0845a20: 智三三摩地相應。識無邊處與識無邊處及
T1545_.27.0845a21: 彼解脱彼遍處六智三三摩地相應。無所有
T1545_.27.0845a22: 處與無所有處及彼解脱六智三三摩地相
T1545_.27.0845a23: 應。非想非非想處與非想非非想處及彼解
T1545_.27.0845a24: 脱世俗智相應。此中四無色皆以自地四蘊
T1545_.27.0845a25: 爲性。一一地倶生四蘊展轉相應故。言空無
T1545_.27.0845a26: 邊處與空無邊處。乃至非想非非想處與非
T1545_.27.0845a27: 想非非想處相應。又以一一無色攝多法
T1545_.27.0845a28: 故。得與餘所説功徳相應。六智者如攝中
T1545_.27.0845a29: 説
T1545_.27.0845b01: 初解脱等與幾解脱等相應耶。答初第二第
T1545_.27.0845b02: 三解脱。與初第二第三解脱世俗智相應。空
T1545_.27.0845b03: 無邊處解脱與空無邊處解脱及彼遍處六
T1545_.27.0845b04: 智三三摩地相應。識無邊處解脱與識無邊
T1545_.27.0845b05: 處解脱及彼遍處六智三三摩地相應。無所
T1545_.27.0845b06: 有處解脱與無所有處解脱六智三三摩地
T1545_.27.0845b07: 相應。非想非非想處解脱與非想非非想處
T1545_.27.0845b08: 解脱世俗智相應。滅想受解脱非相應。前三
T1545_.27.0845b09: 解脱雖皆以無貪善根爲自性。而此中所
T1545_.27.0845b10: 説總以自性相應倶有法爲體故。説初第二
T1545_.27.0845b11: 第三解脱與初第二第三解脱相應。即是倶
T1545_.27.0845b12: 生四蘊互相應義。四無色解脱如四無色説。
T1545_.27.0845b13: 滅想受解脱雖有多法如心心所不相離
T1545_.27.0845b14: 倶時起。而無所依所縁行相同義故非相
T1545_.27.0845b15: 應
T1545_.27.0845b16: 初勝處等與幾勝處等相應耶。答初勝處與
T1545_.27.0845b17: 初勝處世俗智相應。乃至第八勝處與第八
T1545_.27.0845b18: 勝處世俗智相應。此中八勝處雖皆無貪善
T1545_.27.0845b19: 根爲自性。而此中所説總以自性相應倶有
T1545_.27.0845b20: 法爲體故。説初勝處與初勝處。乃至第八
T1545_.27.0845b21: 勝處與第八勝處相應
T1545_.27.0845b22: 初遍處等與幾遍處等相應耶。答初遍處與
T1545_.27.0845b23: 初遍處世俗智相應。乃至第十遍處與第十
T1545_.27.0845b24: 遍處世俗智相應。前八遍處雖以無貪善
T1545_.27.0845b25: 根爲自性。此中所説總以自性相應倶有
T1545_.27.0845b26: 法爲體。後二遍處總以倶生四蘊爲性。故
T1545_.27.0845b27: 言初遍處與初遍處。乃至第十遍處與第十
T1545_.27.0845b28: 遍處相應。法智等與幾三摩地相應耶。答
T1545_.27.0845b29: 法智與三三摩地少分相應。乃至廣説。法智
T1545_.27.0845c01: 與三三摩地少分相應者。此智不與類智
T1545_.27.0845c02: 及一切忍倶三三摩地相應故言少分。如法
T1545_.27.0845c03: 智類智亦爾者。此智不與法智及一切忍倶
T1545_.27.0845c04: 三三摩地相應故言亦爾。他心智與一三
T1545_.27.0845c05: 摩地少分相應者。此智與苦集滅智。及他心
T1545_.27.0845c06: 智所不攝道智。并一切忍倶。三摩地不相
T1545_.27.0845c07: 應故言少分。即是與一縁道無願三摩地少
T1545_.27.0845c08: 分相應義如他心智。集滅道智亦爾者。此
T1545_.27.0845c09: 依數同故説亦爾。然集智唯與縁集無願
T1545_.27.0845c10: 三摩地少分相應。滅智唯與無相三摩地少
T1545_.27.0845c11: 分相應。道智唯與縁道無願三摩地少分相
T1545_.27.0845c12: 應。皆除忍倶三摩地故。苦智與二三摩地
T1545_.27.0845c13: 少分相應者。此智唯與智倶。空三摩地。及
T1545_.27.0845c14: 苦智倶無願三摩地相應故言少分。三三摩
T1545_.27.0845c15: 地門不別説相應者。對前諸門具已説故。
T1545_.27.0845c16: 於自門中無相應故
T1545_.27.0845c17: ＊説一切有部發智大毘婆沙論＊卷第一百六
T1545_.27.0845c18: 十七
T1545_.27.0845c19:
T1545_.27.0845c20:
T1545_.27.0845c21:
T1545_.27.0845c22:
T1545_.27.0845c23: 六十八
T1545_.27.0845c24: 五百大阿羅漢等造
T1545_.27.0845c25: ＊三藏法師玄奘奉 詔譯
T1545_.27.0845c26: 定蘊第七中攝納息第三之三
T1545_.27.0845c27: 若成就初靜慮等。乃至廣説。問何故作此
T1545_.27.0845c28: 論。答爲止撥無成就不成就性者意顯成
T1545_.27.0845c29: 就不成就性是實有故而作斯論。若成就
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