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

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T1562_.29.0750a01: 百千日。後恩圓徳亦有四種。謂令永解脱三
T1562_.29.0750a02: 惡趣生死。或能安置善趣三乘。總説如來圓
T1562_.29.0750a03: 徳如是。若別分析則有無邊。唯佛世尊能知
T1562_.29.0750a04: 能説。要留命行經多大劫。阿僧企耶説乃可
T1562_.29.0750a05: 盡。如是則顯佛世尊身具有無邊。殊勝奇特
T1562_.29.0750a06: 因果恩徳如大寶山。有諸愚夫自乏衆徳。雖
T1562_.29.0750a07: 聞如是佛功徳山及所説法。不能信重。諸有
T1562_.29.0750a08: 智者聞説如斯。生信重心徹於骨髓。彼由一
T1562_.29.0750a09: 念極信重心。轉滅無邊不定惡業。攝受殊勝
T1562_.29.0750a10: 人天涅槃。故説如來出現於世。爲諸智者無
T1562_.29.0750a11: 上福田。依之引生不空可愛殊勝速疾究竟
T1562_.29.0750a12: 果故。如薄伽梵自説。頌曰
T1562_.29.0750a13:     若於佛福田 能殖少分善
T1562_.29.0750a14:     初獲勝善趣 後必得涅槃
T1562_.29.0750a15: 已説如來不共功徳。共功徳今當*辯。頌曰
T1562_.29.0750a16:     復有餘佛法 共餘聖異生
T1562_.29.0750a17:     謂無諍願智 無礙解等徳
T1562_.29.0750a18: 論曰。世尊復有無量功徳。與餘聖者及異生
T1562_.29.0750a19: 共。謂無諍願智無礙解通。靜慮無色等至等
T1562_.29.0750a20: 持。無量解脱勝處遍處等。隨其所應。謂前三
T1562_.29.0750a21: 門唯共餘聖。通靜慮等亦共異生。雖佛身中
T1562_.29.0750a22: 一切功徳。行相清淨殊勝自在。與聲聞等功
T1562_.29.0750a23: 徳有殊。然依類同説名爲共。且共餘聖。三功
T1562_.29.0750a24: 徳中。無諍云何。頌曰
T1562_.29.0750a25:     無諍世俗智 後靜慮不動
T1562_.29.0750a26:     三洲縁未生 欲界有事惑
T1562_.29.0750a27: 論曰。有阿羅漢憶昔多生。受雜類身發自他
T1562_.29.0750a28: 惑。由斯相續受非愛果。便作是念。有煩惱身
T1562_.29.0750a29: 縁之起惑。尚招苦果。況離煩惱具勝徳身。思
T1562_.29.0750b01: 已發生如是相智。由此方便令他有情。不縁
T1562_.29.0750b02: 己身生貪瞋等。此皆但以俗智爲性。縁他未
T1562_.29.0750b03: 來修斷惑故。非無漏智此行相轉。若無諍體
T1562_.29.0750b04: 是智所攝。如何説習無諍等持。此不相違
T1562_.29.0750b05: 一相應品。有多功徳隨説一故。如一山中有
T1562_.29.0750b06: 種種物。隨擧一種以標山名。理應無諍。是智
T1562_.29.0750b07: 所攝護他相續。當來惑生巧便爲先事方成
T1562_.29.0750b08: 故。然一切諍總有三種。蘊言煩惱有差別故。
T1562_.29.0750b09: 蘊諍謂死。言諍謂鬪。煩惱諍謂百八煩惱。由
T1562_.29.0750b10: 此俗智力。能止息煩惱諍故得無諍名。此智
T1562_.29.0750b11: 但依第四靜慮違苦因故。第四靜慮樂通行
T1562_.29.0750b12: 中最爲勝故。不動應果能起非餘。餘尚不能
T1562_.29.0750b13: 自防起惑。況能止息他身煩惱。此唯依止三
T1562_.29.0750b14: 洲人身。非北及餘性猛利故。縁欲未起有事
T1562_.29.0750b15: 惑生。勿令他惑縁我生故。諸無事惑不可遮
T1562_.29.0750b16: 防。内起隨應總縁境故。已*辯無諍。願智云
T1562_.29.0750b17: 何。頌曰
T1562_.29.0750b18:     願智能遍縁 餘如無諍説
T1562_.29.0750b19: 論曰。以願爲先引妙智起。如願而了故名願
T1562_.29.0750b20: 智。此智自性地種性身與無諍同。但所縁別。
T1562_.29.0750b21: 以一切法爲所縁故。如何願智能知未來。審
T1562_.29.0750b22: 觀過現而比知故。如觀稼穡有盛有微。比知
T1562_.29.0750b23: 其田有良有薄。若爾何故立願智名。有學異
T1562_.29.0750b24: 生亦能知故。不爾所知定不定故。而聞傳説
T1562_.29.0750b25: 諸大聲聞。記未來事有不定者。非起願智有
T1562_.29.0750b26: 此謬知。餘俗智觀所記別故。惑彼所記無
T1562_.29.0750b27: 不定失。但觀於始不觀終故。如先降雨未至
T1562_.29.0750b28: 地間。爲羅怙羅之所承棄。先所懷孕其實是
T1562_.29.0750b29: 男。彼於後時轉形成女。王舍城鬼初戰得勝。
T1562_.29.0750c01: 後爲廣嚴諸鬼摧伏。人欲相伐鬼先戰故。或
T1562_.29.0750c02: 實願智方見未來。然加行時先起比智。觀過
T1562_.29.0750c03: 現世准度未來。引願智生方能眞見。即由此
T1562_.29.0750c04: 故能知無色。謂先觀彼因行等流。有比智生
T1562_.29.0750c05: 引眞願智。或觀欲色死生時心。比度而知所
T1562_.29.0750c06: 生從處。引生願智方能實知。或比智知亦無
T1562_.29.0750c07: 有失。以證比智所縁必同。若比不知如何能
T1562_.29.0750c08: 證。是則願智應不可言。力能遍縁三界三世。
T1562_.29.0750c09: 不時解脱諸阿羅漢。欲於彼境正了知時。先
T1562_.29.0750c10: 作要期願我知彼。後入邊際第四靜慮。以
T1562_.29.0750c11: 爲加行。從此無間。如先願力引正智起。於所
T1562_.29.0750c12: 期境皆如實知。邊際定言如後當釋。此願智
T1562_.29.0750c13: 力能知過去。與宿住智差別云何。願智通知
T1562_.29.0750c14: 自相共相。諸宿住智知共非餘。知共相中亦
T1562_.29.0750c15: 有差別。願智明了宿住不然。於現所縁對他
T1562_.29.0750c16: 心智。*辯差別相如理應思
T1562_.29.0750c17: *説一切有部順正理論*卷第七十五
T1562_.29.0750c18:
T1562_.29.0750c19:
T1562_.29.0750c20:
T1562_.29.0750c21: 阿毘達磨順正理論卷第七十六
T1562_.29.0750c22:   尊者衆賢造
T1562_.29.0750c23:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0750c24:   辯智品第七之四
T1562_.29.0750c25: 辯願智。無礙解云何。頌曰
T1562_.29.0750c26:     無癡解有四 謂法義詞辯
T1562_.29.0750c27:     名義言説道 無退智爲性
T1562_.29.0750c28:     法詞唯俗智 五二地爲依
T1562_.29.0750c29:     義十六辯九 皆依一切地
T1562_.29.0751a01:     但得必具四 餘如無諍説
T1562_.29.0751a02: 論曰。諸無礙解總説有四。一法無礙解。二義
T1562_.29.0751a03: 無礙解。三詞無礙解。四辯無礙解。此四總説
T1562_.29.0751a04: 如其次第。以縁名義言及説道。不可退轉智
T1562_.29.0751a05: 爲自性。謂無退智縁能詮法。名句文身立
T1562_.29.0751a06: 爲第一。趣所詮義説之爲名。即是表召法自
T1562_.29.0751a07: 性義。辯所詮義説之爲句。即是辯了法差別
T1562_.29.0751a08: 義。不待義聲獨能爲覺。生所依託説之爲文。
T1562_.29.0751a09: 即是迦遮吒多波等。理應有覺不待義聲。此
T1562_.29.0751a10: 覺不應無所縁境。此所縁境説之爲文。文謂
T1562_.29.0751a11: 不能親目於義。但與名句爲詮義依。此三能
T1562_.29.0751a12: 持諸所詮義。及軌生解。故名爲法。即三自性
T1562_.29.0751a13: 説之爲身。自性體身名差別故。三與聲義極
T1562_.29.0751a14: 相隣雜。爲境生覺別相難知。故説身言顯有
T1562_.29.0751a15: 別體。若無退智縁一切法。所有勝義立爲第
T1562_.29.0751a16: 二。義即諸法自相共相。雖名身等亦是義攝。
T1562_.29.0751a17: 而非勝義。有多想故。謂有如義有不如義。有
T1562_.29.0751a18: 有義有無義。有依假轉。有依實轉。了此無間。
T1562_.29.0751a19: 或於後時諸所度量名爲勝義。爲欲顯示義
T1562_.29.0751a20: 無礙解。所縁之境非語及名。故此所縁説爲
T1562_.29.0751a21: 勝義。謂此但取依語起名。名所顯義非取
T1562_.29.0751a22: 爾。心之所行説名爲義。若無退智縁諸方域。
T1562_.29.0751a23: 俗聖言詞立爲第三。即能了知世語典語。於
T1562_.29.0751a24: 諸方域種種差別。若無退智縁應正理無滯
T1562_.29.0751a25: 礙説。及縁自在定慧二道。立爲第四。即於文
T1562_.29.0751a26: 義能正宣揚。無滯言詞説名爲辯。及諸所有
T1562_.29.0751a27: 已得功徳。不由加行任運現前自在功能。亦
T1562_.29.0751a28: 名爲辯。此能起辯立以辯名。了辯及因智名
T1562_.29.0751a29: 辯無礙解。即前所説能正宣揚。善應物機不
T1562_.29.0751b01: 違勝義。所有言説名應正理。即前所説無滯
T1562_.29.0751b02: 言詞。不待處時及有情等。辯析自在。名無滯
T1562_.29.0751b03: 礙。即上所言已得功徳。不由加行任運現前。
T1562_.29.0751b04: 名爲自在定慧二道。又能所詮相符會智。名
T1562_.29.0751b05: 初二無礙解。謂達此名屬如是義。及達此義
T1562_.29.0751b06: 有如是名。名能所詮相符會智。達時作等加
T1562_.29.0751b07: 行言詞。名第三無礙解。達所樂言説及自在
T1562_.29.0751b08: 道因。名第四無礙解。又色等六所知謂義。即
T1562_.29.0751b09: 此善等有爲無爲。色非色等差別謂法。即詮
T1562_.29.0751b10: 此二言説謂詞。三智即前三無礙解。即縁三
T1562_.29.0751b11: 種無罣礙智。名第四無礙解。又達世俗勝義
T1562_.29.0751b12: 二諦。名初二無礙解。此即行者自利圓徳。能
T1562_.29.0751b13: 善宣説如是二諦。名第三無礙解。於此善巧
T1562_.29.0751b14: 問答難通。名第四無礙解。此即行者利他圓
T1562_.29.0751b15: 徳。有説愚癡猶預散亂。是於宣辯有滯礙因。
T1562_.29.0751b16: 由解脱此三得現法樂住。及由此故利他行
T1562_.29.0751b17: 成。此智名爲辯無礙解。若得如是定能宣説。
T1562_.29.0751b18: 符會正理無滯言詞。及得現前自在功徳。又
T1562_.29.0751b19: 於名等勝義言詞。無滯説中各得善巧。如次
T1562_.29.0751b20: 建立四無礙解。前三善巧説名爲因。由境不
T1562_.29.0751b21: 同故有差別。第四名果能説無滯。又由四分
T1562_.29.0751b22: 別他事成。謂巧於文了達於義。妙閑聲韻定
T1562_.29.0751b23: 慧自在。故無礙解建立有四。此即總説無礙
T1562_.29.0751b24: 解體。兼顯四種所縁差別。契經略擧此數及
T1562_.29.0751b25: 名。諸對法中廣顯其相。又經列此先義後法。
T1562_.29.0751b26: 對法中先法後義。此爲顯示二智生時。或
T1562_.29.0751b27: 義因名。或名因義。故經與論作差別説。謂聽
T1562_.29.0751b28: 法者先分別名。既正知名次尋其義。正知義
T1562_.29.0751b29: 已欲爲他説。次必應求無滯説智。依此次第
T1562_.29.0751c01: 故名在先。然此四中義智最勝。餘是助伴故
T1562_.29.0751c02: 義在先。謂於義中若正了達。次應方便尋究
T1562_.29.0751c03: 其名。既已知名欲爲他説。次應於説求巧便
T1562_.29.0751c04: 智。是故此四次第如是。辯無礙解若縁説時。
T1562_.29.0751c05: 何異第三詞無礙解。第三了達訓釋言詞。如
T1562_.29.0751c06: 有變礙故名色等。此達應理無滯礙説。有説
T1562_.29.0751c07: 詞詮諸法自性。辯能顯示諸法差別。有説於
T1562_.29.0751c08: 法直説名詞。展轉無滯分析名辯。縁此二種
T1562_.29.0751c09: 三四有別。四中法詞俗智爲性。非無漏智縁
T1562_.29.0751c10: 名身等。及世言詞事境界故。法無礙解通依
T1562_.29.0751c11: 五地。謂依欲界四本靜慮。上地中無名身等
T1562_.29.0751c12: 故。彼不別縁下名等故。詞無礙解唯依二地。
T1562_.29.0751c13: 謂依欲界初本靜慮。上諸地中無尋伺故。彼
T1562_.29.0751c14: 地必無自語言故。此因非理。所以者何。非發
T1562_.29.0751c15: 語智名無礙解。勿無礙解定中無故。由此不
T1562_.29.0751c16: 應作如是説。無尋伺故上地中無。無斯過失。
T1562_.29.0751c17: 因義異故。何謂因義。謂此意言尋伺二法能
T1562_.29.0751c18: 發語故。相不寂靜自性麁動。上無此故寂靜
T1562_.29.0751c19: 微細。詞無礙解縁外言詞。亦不寂靜麁動類
T1562_.29.0751c20: 攝。是故此解上地中無。初靜慮中亦有尋伺。
T1562_.29.0751c21: 故於定内亦有此解。由此極成但依二地。義
T1562_.29.0751c22: 無礙解十六智性。謂若諸法皆名爲義。則十
T1562_.29.0751c23: 智性。若唯涅槃名爲義者則六智性。謂俗法
T1562_.29.0751c24: 類滅盡無生。辯無礙解九智爲性。謂唯除滅
T1562_.29.0751c25: 縁説道故。此二通依一切地起。謂依欲界乃
T1562_.29.0751c26: 至有頂。辯無礙解於説道中。許隨縁一皆得
T1562_.29.0751c27: 起故。通依諸地。亦無有失。然於其中但縁説
T1562_.29.0751c28: 者。唯依二地與第三同。有説盡無生非無礙
T1562_.29.0751c29: 解攝。以無礙解是見性故。彼説第二或四或
T1562_.29.0752a01: 八。第四唯七。准上應知。此四應知如四聖種。
T1562_.29.0752a02: 隨得一種必具得四。非不具四可名爲得。隨
T1562_.29.0752a03: 欲現起或具不具。有餘師言。有不具得無理
T1562_.29.0752a04: 得一必令得四。有説此四無礙解生。如次
T1562_.29.0752a05: 習算計佛語。聲明因明爲前加行。若於四處
T1562_.29.0752a06: 未得善巧。必不能生無礙解故。理實一切無
T1562_.29.0752a07: 礙解生。唯學佛語能爲加行。要待前生久習
T1562_.29.0752a08: 名等。四種善巧今乃能修。無礙解名釋有多
T1562_.29.0752a09: 義。謂於彼彼境領悟無礙名無礙解。或於彼
T1562_.29.0752a10: 彼境決斷無礙名無礙解。或於彼彼境正説
T1562_.29.0752a11: 無礙名無礙解。有餘師説。鉢剌底是助聲目
T1562_.29.0752a12: 現前義。如鉢剌底日火蝩來。是日火蝩現前
T1562_.29.0752a13: 來義。三目無倒毘陀目智。此言意顯於境現
T1562_.29.0752a14: 前。無顛倒智名無礙解。四無礙解三乘倶得。
T1562_.29.0752a15: 何故經説唯我世尊。獨名成就四無礙解。無
T1562_.29.0752a16: 相違失。經自釋故。謂彼經言唯佛無謬。成就
T1562_.29.0752a17: 無上故作是説。聲聞獨覺自分境中。智無退
T1562_.29.0752a18: 故名無礙解。諸佛世尊於一切法。圓滿知故
T1562_.29.0752a19: 名無礙解。有餘師説。無別第四即依前三總
T1562_.29.0752a20: 集建立。此説非理。縁法義詞與縁説道智相
T1562_.29.0752a21: 別故。此四依地自性所縁。與無諍別。前來已
T1562_.29.0752a22: 辯種性依身如無諍説。謂不動種*性依三
T1562_.29.0752a23: 洲人身。如是所説無諍智等。頌曰
T1562_.29.0752a24:     六依邊際得 邊際六後定
T1562_.29.0752a25:     遍順至究竟 佛餘加行得
T1562_.29.0752a26: 論曰。無諍願智四無礙解。六種皆依邊際定
T1562_.29.0752a27: 得。邊際定力所引發故。邊際靜慮體有六種。
T1562_.29.0752a28: 前六除詞餘五少分。及*除此外復更有餘。
T1562_.29.0752a29: 加行所得上品靜慮。名邊際定。故成六種。詞
T1562_.29.0752b01: 無礙解雖依彼得。而體非彼靜慮所攝。邊際
T1562_.29.0752b02: 名但依第四靜慮故。此一切地遍所隨順故。
T1562_.29.0752b03: 増至究竟故得邊際名。由此不應亦通餘地。
T1562_.29.0752b04: 云何此名遍所隨順。謂正修學此靜慮時。從
T1562_.29.0752b05: 初靜慮次第順入乃至有頂。復從有頂次第
T1562_.29.0752b06: 逆入至初靜慮。從初靜慮次第順入。展轉乃
T1562_.29.0752b07: 至第四靜慮。名一切地遍所隨順。云何此名
T1562_.29.0752b08: 増至究竟。謂專修習第四靜慮。從下至中從
T1562_.29.0752b09: 中至上。如是三品復各分三。上上品生名至
T1562_.29.0752b10: 究竟。如是靜慮得邊際名。此中三乘非無差
T1562_.29.0752b11: 別。而各於自得究竟名。此中邊名顯無越義。
T1562_.29.0752b12: 勝無越此故名爲邊際言。爲顯類義極義。如
T1562_.29.0752b13: 説四際及實際言。如是二言顯此靜慮。是最
T1562_.29.0752b14: 勝類定中最極。殊勝功徳多此引生。樂通行
T1562_.29.0752b15: 中此最勝故。有言無諍體即是悲。哀愍有情
T1562_.29.0752b16: 修無諍故。趣入無諍以悲爲門。如何異悲別
T1562_.29.0752b17: 有自體。此説非理。不決定故。謂修無諍非
T1562_.29.0752b18: 定由悲。於諸有情拔苦行相。但爲令彼煩惱
T1562_.29.0752b19: 不生。寂靜思惟爲門而入。設許決定以悲爲
T1562_.29.0752b20: 門。亦不可言以悲爲體。勿慧由定發體即是
T1562_.29.0752b21: 定故。若住無諍能息他惑。則應世尊不住無
T1562_.29.0752b22: 諍氣嘘。指鬘等縁佛生惑故。實非無諍恒現
T1562_.29.0752b23: 在前。以佛世尊具無量徳。隨時所欲起一現
T1562_.29.0752b24: 前。寧一切時偏住無諍。佛於聖住多住於空。
T1562_.29.0752b25: 先由此門入離生故。能引捨故。極微妙故。最
T1562_.29.0752b26: 難修故。是不共故。佛於梵住多住於悲。最能
T1562_.29.0752b27: 濟拔有情苦故。無諍不然。故多不起。世尊對
T1562_.29.0752b28: 彼具壽善現。饒益他志雖勝無邊。而不恒時
T1562_.29.0752b29: 住無諍者。爲欲永拔彼煩惱故。初縱令起後
T1562_.29.0752c01: 方調伏。如是可謂眞實哀愍。願智爲先方起
T1562_.29.0752c02: 無諍。非起願智無諍爲先。謂要先知諸有情
T1562_.29.0752c03: 類。由我安住如是威儀。煩惱便生。餘則不爾。
T1562_.29.0752c04: 然後方起無諍現前。願智無縁由無諍起。雖
T1562_.29.0752c05: 倶邊際靜慮爲先。加行有殊得有差別。有説
T1562_.29.0752c06: 此二展轉相攝。理不應然。行相別故。謂別行
T1562_.29.0752c07: 相爲息他惑。起別行相爲了所知。若加行中
T1562_.29.0752c08: 爲息他惑。後從定起他惑不生。如是即名無
T1562_.29.0752c09: 諍事辦。若加行位爲知所了。後起定時了
T1562_.29.0752c10: 所知境。如是名曰願智事成。行相既殊如何
T1562_.29.0752c11: 相攝。如是所説無諍智等。除佛餘聖唯加行
T1562_.29.0752c12: 得。非離染得。非皆得故唯佛於此。亦離染得。
T1562_.29.0752c13: 諸佛功徳初盡智時。由離染故一切頓得。後
T1562_.29.0752c14: 時隨欲能引現前不由加行。以佛世尊於一
T1562_.29.0752c15: 切法自在轉故。已辯前三唯共餘聖徳。於亦
T1562_.29.0752c16: 共凡徳且應辯通。頌曰
T1562_.29.0752c17:     通六謂神境 天眼耳他心
T1562_.29.0752c18:     宿住漏盡通 解脱道慧攝
T1562_.29.0752c19:     四俗他心五 漏盡通如力
T1562_.29.0752c20:     五依四靜慮 自下地爲境
T1562_.29.0752c21:     聲聞麟喩佛 二三千無數
T1562_.29.0752c22:     未曾由加行 曾修離染得
T1562_.29.0752c23:     念住初三身 他心三餘四
T1562_.29.0752c24:     天眼耳無記 餘四通唯善
T1562_.29.0752c25: 論曰。通有六種。一神境智證通。二天眼智證
T1562_.29.0752c26: 通。三天耳智證通。四他心智證通。五宿住隨
T1562_.29.0752c27: 念智證通。六漏盡智證通。雖六通中第六唯
T1562_.29.0752c28: 聖。然其前五異生亦得。依總相説亦共異生。
T1562_.29.0752c29: 如是六通解脱道攝。慧爲自性如沙門果。解
T1562_.29.0753a01: 脱道言顯出障義。勝進道中亦容有故。如是
T1562_.29.0753a02: 通慧無間道無。此位定遮他心智故。勿阿羅
T1562_.29.0753a03: 漢捨無間道。即名亦捨漏盡通故。品類足説。
T1562_.29.0753a04: 善慧是通二應非通。無記性故。義各別故。
T1562_.29.0753a05: 此彼無違。彼説所知及所通法。擧諸智慧爲
T1562_.29.0753a06: 能知通。以顯所知及所通法。雖諸智慧皆能
T1562_.29.0753a07: 知通。而且説善勝遍縁故。所知所通雖無廣
T1562_.29.0753a08: 陜。而能知外有別能通。故説所知已復説所
T1562_.29.0753a09: 通法。此所辯通唯勝定果。通無記慧。與彼何
T1562_.29.0753a10: 違。又彼但言通謂善慧。不言唯善。故亦無違。
T1562_.29.0753a11: 如説能知謂諸善智。豈惡無記皆非智攝。彼
T1562_.29.0753a12: 此通別應作四句。有彼非此。謂除四通所餘
T1562_.29.0753a13: 善慧。有此非彼。謂解脱道二無記慧。有彼亦
T1562_.29.0753a14: 此。謂即四通。有非彼此。謂除前説。除他心漏
T1562_.29.0753a15: 盡。餘四俗智攝。西方諸師説。宿住通六智。謂
T1562_.29.0753a16: 俗法類及苦集道。俗智能了過去俗事。餘隨
T1562_.29.0753a17: 所應各縁自境。然觀經意唯俗智攝。如説隨
T1562_.29.0753a18: 憶無量宿住。謂或一生乃至廣説。非無漏智
T1562_.29.0753a19: 此行相轉。他心通五智攝。謂法類道世俗他
T1562_.29.0753a20: 心。漏盡通如力説。謂或六或十智。由此已顯
T1562_.29.0753a21: 漏盡智通。依一切地縁一切境。前之五通依
T1562_.29.0753a22: 四靜慮不依無色。近分中間彼無五通所依
T1562_.29.0753a23: 定故。要攝支定是五通依。非漏盡通亦不依
T1562_.29.0753a24: 彼。諸地皆能縁漏盡故。不待觀色爲加行故。
T1562_.29.0753a25: 前三通境無色不能縁。由此三通但別縁色。
T1562_.29.0753a26: 故修他心通色爲門。故修宿住通漸次憶念。
T1562_.29.0753a27: 分位差別方得成滿。於加行中必觀色故。依
T1562_.29.0753a28: 無色地無如是能。若爾中間及五近分。亦容
T1562_.29.0753a29: 縁色應有五通。不爾由前所説因故。謂攝支
T1562_.29.0753b01: 定是五通依。若不攝支等持劣故。又彼止觀
T1562_.29.0753b02: 隨一減故。若爾何縁有漏盡通。樂苦遲速地
T1562_.29.0753b03: 皆能盡漏。故五是別修殊勝功徳。要殊勝地
T1562_.29.0753b04: 方能發起。若宿住通不依無色。應不能憶無
T1562_.29.0753b05: 色界事。契經何故説佛世尊無上法中。言佛
T1562_.29.0753b06: 能憶過去有色無色等事。此是決定比智所
T1562_.29.0753b07: 知。非宿住通。故無有失。謂諸外道。若見有情
T1562_.29.0753b08: 欲色命終不知生處。執有情類死已斷滅。見
T1562_.29.0753b09: 生欲色不知所從。便執有情本無而有。聲聞
T1562_.29.0753b10: 獨覺見彼命終。二萬劫中不見所在。便謂彼
T1562_.29.0753b11: 歿生於空處。而彼或生上不盡壽命終。如是
T1562_.29.0753b12: 乃至八萬劫中不見所在。便謂彼歿生於非想
T1562_.29.0753b13: 非非想處。而或生下地經二三生等。見生欲
T1562_.29.0753b14: 色時謂所從亦爾。世尊觀彼死時生時。如實
T1562_.29.0753b15: 比知所生從處。有盡壽量。有中殀者。雖亦
T1562_.29.0753b16: 比知非不決定。故與餘聖比知有別。修神境
T1562_.29.0753b17: 等前三通時。思輕光聲以爲加行。成已自在
T1562_.29.0753b18: 隨所欲爲。諸有欲修他心通者。先審觀己身
T1562_.29.0753b19: 心二相。前後變異展轉相隨。後復審觀他身
T1562_.29.0753b20: 心相。由此加行漸次得成。成已不觀自心諸
T1562_.29.0753b21: 色。於他心等能如實知。諸有欲修宿住通者。
T1562_.29.0753b22: 先自審察次前滅心。漸復逆觀此生分位。前
T1562_.29.0753b23: 前差別至結生心。乃至能憶知中有前一念。
T1562_.29.0753b24: 名自宿住加行已成。爲憶念他加行亦爾。此
T1562_.29.0753b25: 通初起唯次第知。串習成時亦能超憶諸所
T1562_.29.0753b26: 憶事。要曾領受憶淨居者。昔曾聞故從無色
T1562_.29.0753b27: 歿來生此者。依他相續初起此通。所餘亦依
T1562_.29.0753b28: 自相續起。如是五通境唯自下。且如神境隨
T1562_.29.0753b29: 依何地。於自下地行化自在。於上不然。勢力
T1562_.29.0753c01: 劣故。餘四亦爾。隨其所應。是故無能取無色
T1562_.29.0753c02: 界他心宿住爲二通境。即此五通於世界境。
T1562_.29.0753c03: 作用廣陜諸聖不同。謂大聲聞麟喩大覺不
T1562_.29.0753c04: 極作意。如次能於一二三千諸世界境。起行
T1562_.29.0753c05: 化等自在作用。若極作意如次能於二千三
T1562_.29.0753c06: 千無數世界。如是五通若有殊勝勢用猛利。
T1562_.29.0753c07: 從無始來曾未得者由加行得。若曾串習無
T1562_.29.0753c08: 勝勢用。及彼種類由離染得。若起現前皆由
T1562_.29.0753c09: 加行。佛於一切皆離染得。隨欲現前不由加
T1562_.29.0753c10: 行。三乘聖者後有異生。通得曾得未曾得者。
T1562_.29.0753c11: 所餘異生唯得曾得。約四念住辯六通者。約
T1562_.29.0753c12: 境約體二義有殊。有説二通即天眼耳。所餘
T1562_.29.0753c13: 四種以慧爲性。彼説眼耳通是身念住境。餘
T1562_.29.0753c14: 四皆是法念住境。然實六種皆慧爲性。經説
T1562_.29.0753c15: 皆能了達境故。由此皆是法念住境。若約體
T1562_.29.0753c16: 辯則六通中。前三唯身。但縁色故。謂神境通
T1562_.29.0753c17: 縁外四處。天眼縁色。天耳縁聲。若爾何縁説
T1562_.29.0753c18: 死生智知有情類。由現身中成身語意諸惡
T1562_.29.0753c19: 行等。非天眼通能知此事。有別勝智是通眷
T1562_.29.0753c20: 屬。依聖身起能如是知。是天眼通力所引故。
T1562_.29.0753c21: 與通合立死生智名。他心智通三念住攝。謂
T1562_.29.0753c22: 受心法縁心等故。宿住漏盡經主欲令一一
T1562_.29.0753c23: 皆通四念住攝。通縁五蘊一切境故。而實宿
T1562_.29.0753c24: 住法念住攝。雖契經説念曾領受苦樂等事。
T1562_.29.0753c25: 是憶前生苦樂等受所領衆具。即是雜縁法
T1562_.29.0753c26: 念住攝。漏盡如力或法或四。不應定言四念
T1562_.29.0753c27: 住攝。若約善等分別六通。有餘師言。六皆是
T1562_.29.0753c28: 善而實眼耳唯無記性。餘之四通一向是善。
T1562_.29.0753c29: 經主於此作是釋言。天眼耳通無記性攝。是
T1562_.29.0754a01: 眼耳識相應慧故。若爾寧説依四靜慮。隨根
T1562_.29.0754a02: 説故。亦無有失。謂所依止眼耳二根。由四靜
T1562_.29.0754a03: 慮力所引起即彼地攝。故依四地通依根故
T1562_.29.0754a04: 説依四言。或此依通無間道説。通無間道依
T1562_.29.0754a05: 四地故。此釋不然。六通皆是解脱道攝。眼耳
T1562_.29.0754a06: 二識是解脱道。理不成故。應作是説。四靜慮
T1562_.29.0754a07: 中有定相應。勝無記慧。能引自地勝大種果。
T1562_.29.0754a08: 此慧現前便引自地天眼天耳。令現在前爲
T1562_.29.0754a09: 所依根發眼耳識。故眼耳二識相應慧非通。
T1562_.29.0754a10: 但可説言是通所引。如契經説無學三明。彼
T1562_.29.0754a11: 於六通以何爲性。頌曰
T1562_.29.0754a12:     第五二六明 治三際愚故
T1562_.29.0754a13:     後眞二假説 學有闇非明
T1562_.29.0754a14: 論曰。言三明者。一宿住智證明。二死生智證
T1562_.29.0754a15: 明。三漏盡智證明。如其次第。以無學位。攝第
T1562_.29.0754a16: 五二六通爲其自性。六中三種獨名明者。如
T1562_.29.0754a17: 次對治三際愚故。謂宿住智通治前際愚。死
T1562_.29.0754a18: 生智通治後際愚。漏盡智通治中際愚。是故
T1562_.29.0754a19: 此三獨標明號。又宿住通憶念前際自他苦
T1562_.29.0754a20: 事。死生智通觀察後際他身苦事。由此厭背
T1562_.29.0754a21: 生死衆苦。起漏盡通觀涅槃樂。故唯三種
T1562_.29.0754a22: 立爲明。又此三通如次能捨常斷有見故立
T1562_.29.0754a23: 爲明。又此能除有有情法三種愚故。偏立爲
T1562_.29.0754a24: 明。有餘師言。宿住能見過去諸蘊。展轉相因
T1562_.29.0754a25: 次第傳來都無作者。由此能引空解脱門。死
T1562_.29.0754a26: 生能觀有情生死。下上旋轉猶如灌輪。故不
T1562_.29.0754a27: 希求三有果報。由此能引無願解脱門。厭離
T1562_.29.0754a28: 爲門歸無相法。故起漏盡無相解脱門。是故
T1562_.29.0754a29: 三通獨標明號。此三皆名無學明者。倶在無
T1562_.29.0754b01: 學身中起故。於中最後容有是眞通無漏故。
T1562_.29.0754b02: 餘二假説體唯非學非無學故。由此最後得
T1562_.29.0754b03: 無學名。自性相續皆無學故。前之二種得無
T1562_.29.0754b04: 學名。但由相續不由自性。如施設論作如是
T1562_.29.0754b05: 言。有等持相應無覆無記慧。不由善故及無
T1562_.29.0754b06: 漏故得立聖名。由聖身中此可得故。説名爲
T1562_.29.0754b07: 聖。此亦應爾。故名無學。有學身中有愚暗故。
T1562_.29.0754b08: 雖有前二不立爲明。雖有暫時伏滅愚暗。後
T1562_.29.0754b09: 還被蔽。不可立明。要暗永無。方名明故。契
T1562_.29.0754b10: 經中説示導有三。彼於六通以何爲性。頌曰
T1562_.29.0754b11:     第一四六導 教誡導爲尊
T1562_.29.0754b12:     定由通所成 引利樂果故
T1562_.29.0754b13: 論曰。三示導者。一神變示導。二記心示導。三
T1562_.29.0754b14: 教誡示導。如其次第。以六通中第一四六。爲
T1562_.29.0754b15: 其自性。唯此三種引所化生。令初發心最爲
T1562_.29.0754b16: 勝故。能示能導立示導名。三示導中教誡最
T1562_.29.0754b17: 勝。定由通所成故。定引利樂果故。謂前二導
T1562_.29.0754b18: 呪等亦能。不但由通故非決定。如有呪術名
T1562_.29.0754b19: 健馱梨。持此便能騰空自在。或有藥草具勝
T1562_.29.0754b20: 功能。若服若持飛行自在。復有呪術名伊刹
T1562_.29.0754b21: 尼。持此便能知他心念。或由觀相聽彼言音。
T1562_.29.0754b22: 亦能了知他心所念。教誡示導。除漏盡通。餘
T1562_.29.0754b23: 不能爲。故是決定。或前二導外道亦能。第三
T1562_.29.0754b24: 不然。故名決定。又前二導有但令他暫時迴
T1562_.29.0754b25: 心。不能引得畢竟利益及安樂果。教誡示導
T1562_.29.0754b26: 亦定令他引當利益及安樂果。以能如實方
T1562_.29.0754b27: 便説故。由此教誡最勝非餘。神境二言爲目
T1562_.29.0754b28: 何義。頌曰
T1562_.29.0754b29:     神體謂等持 境二謂行化
T1562_.29.0754c01:     行三意勢佛 運身勝解通
T1562_.29.0754c02:     化二謂欲色 四二外處性
T1562_.29.0754c03:     此各有二種 謂似自他身
T1562_.29.0754c04: 論曰。神名所目唯勝等持。由此能爲神變事
T1562_.29.0754c05: 故。而契經説。神果名神。意爲擧麁以顯細故。
T1562_.29.0754c06: 又顯勝等持是彼近因故。然神變事體實非
T1562_.29.0754c07: 神。此廣如前覺分中辨。諸神變事説名爲
T1562_.29.0754c08: 境。此有二種。謂行及化。行復三種。一者運
T1562_.29.0754c09: 身。謂乘空行猶如飛鳥。二者勝解。謂極遠方
T1562_.29.0754c10: 作近思惟便能速至。若於極遠色究竟天。作
T1562_.29.0754c11: 近思惟即便能至。本無來去。何謂速行。此實
T1562_.29.0754c12: 行但由近解。行極速故得勝解名。或世
T1562_.29.0754c13: 尊言。靜慮境界不思議故。唯佛能了。三者意
T1562_.29.0754c14: 勢。謂極遠方擧心縁時。身即能至。此勢如
T1562_.29.0754c15: 意得意勢名。如心取境頃至色究竟故。於此
T1562_.29.0754c16: 三中意勢唯佛。運身勝解亦通餘乘。謂我世
T1562_.29.0754c17: 尊神通迅速。隨方遠近擧心即至。由此世尊
T1562_.29.0754c18: 作如是説。諸佛境界不可思議。如日舒光蘊
T1562_.29.0754c19: 流亦爾。能頓至遠故説爲行。若謂不然此沒
T1562_.29.0754c20: 彼出。中間既斷行義應無。或佛威神不思議
T1562_.29.0754c21: 故。擧心即至不可測量。故意勢行唯世尊有。
T1562_.29.0754c22: 勝解兼餘聖運身并異生。化復二種。謂欲色
T1562_.29.0754c23: 界。若欲界化外四處除聲。若色界化唯二謂
T1562_.29.0754c24: 色觸。以色界中無香味故。此二界化各有二
T1562_.29.0754c25: 種。謂屬自身他身別故。身在欲界化有四種。
T1562_.29.0754c26: 在色亦然。故總成八。雖生在色作欲界化。而
T1562_.29.0754c27: 無色界成香味失。化作自身唯二處故。有説
T1562_.29.0754c28: 亦化四如衣等不成。非神境通能起化事。要
T1562_.29.0754c29: 此通果諸能化心。此能化心有幾何相。頌曰
T1562_.29.0755a01:     能化心十四 定果二至五
T1562_.29.0755a02:     如所依定得 從淨自生二
T1562_.29.0755a03:     化事由自地 語通由自下
T1562_.29.0755a04:     化身與化主 語必倶非佛
T1562_.29.0755a05:     先立願留身 後起餘心語
T1562_.29.0755a06:     有死留堅體 餘説無留義
T1562_.29.0755a07:     初多心一化 成滿此相違
T1562_.29.0755a08:     修得無記攝 餘得通三性
T1562_.29.0755a09: 論曰。能變化心總有十四。謂依根本四靜慮
T1562_.29.0755a10: 生。初靜慮生唯有二種。一欲界攝。二初靜慮。
T1562_.29.0755a11: 第二第三第四靜慮。如其次第有三四五。無
T1562_.29.0755a12: 上依下。下地劣故。上下地繋一靜慮果。所依
T1562_.29.0755a13: 行等地有勝劣。一地繋上下靜慮果。地雖等
T1562_.29.0755a14: 所依行勝劣。下繋上果下果上繋。如次地劣
T1562_.29.0755a15: 勝所依行勝劣如得靜慮化心亦然。果與所
T1562_.29.0755a16: 依倶時得故。然得靜慮總有三時。離染受
T1562_.29.0755a17: 生加行異故。謂離下染得上靜慮時。亦得
T1562_.29.0755a18: 定所引化心果。從上地歿生色界時。及由
T1562_.29.0755a19: 加行起勝功徳。但有新得所依靜慮。亦兼得
T1562_.29.0755a20: 彼所引化心。依欲界身得阿羅漢。及練根位
T1562_.29.0755a21: 得應果時。十四化心一時總得。乃至身在第
T1562_.29.0755a22: 四靜慮。得阿羅漢得五化心。無從化心直出
T1562_.29.0755a23: 觀義。此從淨定及自類生。能無間生自類淨
T1562_.29.0755a24: 定。故唯從二生二非餘。唯自地化心起自地
T1562_.29.0755a25: 化事。化所發語由自下心。謂欲初定化唯
T1562_.29.0755a26: 自地心語。上化起語由初定心。彼地自無起
T1562_.29.0755a27: 表心故。若生欲界第二定等。化事轉時如何
T1562_.29.0755a28: 起表。非威儀路工巧處心。依異界身而可現
T1562_.29.0755a29: 起。彼必依止自界身故。此無有過。引彼界攝
T1562_.29.0755b01: 大種現前爲所依故。謂引色界大種現前。與
T1562_.29.0755b02: 欲界身密合而住。依之起彼能發表心。無定
T1562_.29.0755b03: 地表心依散地身過。或起依定能發表心。如
T1562_.29.0755b04: 依定生天眼耳識。若一化主起多化身。要化
T1562_.29.0755b05: 主語時諸化身方語。言音詮表一切皆同。故
T1562_.29.0755b06: 有伽他作如是説
T1562_.29.0755b07:     一化主語時 諸所化皆語
T1562_.29.0755b08:     一化主若默 諸所化亦然
T1562_.29.0755b09: 此但説餘。佛則不爾。諸佛定力最自在故。與
T1562_.29.0755b10: 所化語容不倶時。言音所詮亦容有別。若上
T1562_.29.0755b11: 三地所化語時。初定表心現前發者。此心起
T1562_.29.0755b12: 位已出化心。應無化身化如何語。由先願力
T1562_.29.0755b13: 留所化身。後起餘心發語表業。故無化語闕
T1562_.29.0755b14: 所依過。非唯化主命現在時。能留化身令久
T1562_.29.0755b15: 時住。亦有令住至命終後。即如尊者大迦葉
T1562_.29.0755b16: 波。留骨鎖身至慈尊世。唯堅實體可得久
T1562_.29.0755b17: 留。異此飮光應留肉等。有餘師説。願力留身
T1562_.29.0755b18: 必無有能令至死後。聖大迦葉留骨*鎖身。由
T1562_.29.0755b19: 諸天神持令久住。初習業者由多化心。要附
T1562_.29.0755b20: 所依起一化事。習成滿者由一化心。能不附
T1562_.29.0755b21: 所依起衆多化事。總有二類能變化心。一修
T1562_.29.0755b22: 所成。二生得等。所起化果亦如彼説。修所成
T1562_.29.0755b23: 化攝處如前。不能化爲有情身故。生所得等。
T1562_.29.0755b24: 於欲界中化爲九處。色界化七依不離根。言
T1562_.29.0755b25: 化九等理實無有能化作根。修果無心餘化
T1562_.29.0755b26: 容有。修果起表由化主心。餘容自心起身語
T1562_.29.0755b27: 表。修果飮食若爲資身。必在化主身中消化。
T1562_.29.0755b28: 若爲餘事呑金石等。或即住彼化事身中。或
T1562_.29.0755b29: 隨所宜置在別處。餘化飮食隨住所依。修果
T1562_.29.0755c01: 化心唯無記性。餘通三性。謂善惡等。如天
T1562_.29.0755c02: 龍等能變化心。彼亦能爲自他身化。天眼耳
T1562_.29.0755c03: 言爲目何義。爲目慧體。爲目色根。若慧不應
T1562_.29.0755c04: 名天眼耳。若色根者不應名通。此前已説前
T1562_.29.0755c05: 何所説。謂説根本四靜慮中。有定相應勝無
T1562_.29.0755c06: 記慧。名爲天眼及天耳通。此所引生勝大種
T1562_.29.0755c07: 果名天眼耳。其體是何。頌曰
T1562_.29.0755c08:     天眼耳謂根 即定地淨色
T1562_.29.0755c09:     恒同分無缺 取障細遠等
T1562_.29.0755c10: 論曰。此體即是天眼耳根。謂縁聲光爲加行
T1562_.29.0755c11: 故。依四靜慮於眼耳邊。引起彼地微妙大種。
T1562_.29.0755c12: 所造淨色眼耳二根。見色聞聲名天眼耳。如
T1562_.29.0755c13: 是眼耳何故名天。體即是天。定地攝故。極
T1562_.29.0755c14: 清淨故。立以天名。由此經言。天眼耳者無有
T1562_.29.0755c15: 皮肉筋纒血塗。唯妙大種所造淨色。然天眼
T1562_.29.0755c16: 耳種類有三。一修得天。即如前説。二者生得。
T1562_.29.0755c17: 謂生天中。三者似天。謂生餘趣由勝業等之
T1562_.29.0755c18: 所引生。能遠見聞似天眼耳。如藏臣寶菩
T1562_.29.0755c19: 薩輪王。諸龍鬼神及中有等。修得眼耳過現
T1562_.29.0755c20: 當生恒是同分。以至現在必與識倶。能見聞
T1562_.29.0755c21: 故處所必具無翳無缺。如生色界一切有情。
T1562_.29.0755c22: 能隨所應取彼障隔。極細遠等諸方色聲。故
T1562_.29.0755c23: 於此中有如是頌
T1562_.29.0755c24:     肉眼於諸方 被障細遠色
T1562_.29.0755c25:     無能見功用 天眼見無遺
T1562_.29.0755c26: 前説化心修餘得異。神境等五各有異耶。亦
T1562_.29.0755c27: 有。云何。頌曰
T1562_.29.0755c28:     神境五修生 呪藥業成故
T1562_.29.0755c29:     他心修生呪 又加占相成
T1562_.29.0756a01:     三修生業成 除修皆三性
T1562_.29.0756a02:     人唯無生得 地獄初能知
T1562_.29.0756a03: 論曰。神境智類總有五種。一修得。二生得。三
T1562_.29.0756a04: 呪成。四藥成。五業成。曼馱多王及中有等。諸
T1562_.29.0756a05: 神境智是業成攝。有餘師説。神境有四。即
T1562_.29.0756a06: 前行三變化爲一。言變化者。如契經言。分一
T1562_.29.0756a07: 爲多。乃至廣説。他心智類總有四種。前三如
T1562_.29.0756a08: 上加占相成。餘三各三。謂修生業。除修所得
T1562_.29.0756a09: 皆通善等。非定果故不得通名。人中都無生
T1562_.29.0756a10: 所得者。餘皆容有。隨其所應本性生念業所
T1562_.29.0756a11: 成攝。人由先業能憶過去。於地獄趣初受生
T1562_.29.0756a12: 時。唯以生得他心宿住知他心等。及過去生
T1562_.29.0756a13: 苦受逼已更無知義。彼憶過去以何證知。如
T1562_.29.0756a14: 契經言。彼自憶念。我等過去曾聞他説諸欲
T1562_.29.0756a15: 過失。而不厭離。故於今時。受斯劇苦。彼唯能
T1562_.29.0756a16: 憶次前一生。餘趣隨應恒有知義。傍生知過
T1562_.29.0756a17: 去。如&T045006;聲狗等鬼知過去。如有頌言
T1562_.29.0756a18:     我昔集衆財 以法或非法
T1562_.29.0756a19:     他今受富樂 我獨受貧苦
T1562_.29.0756a20: 天知過去。如有頌言
T1562_.29.0756a21:     我施逝多林 蒙大法王住
T1562_.29.0756a22:     賢聖僧受用 故我心歡喜
T1562_.29.0756a23: 又契經説。諸生天者初生必起三種念言。我
T1562_.29.0756a24: 從何歿今生何處。乘何業故來生此間
T1562_.29.0756a25: *説一切有部順正理論*卷第七十六
T1562_.29.0756a26:
T1562_.29.0756a27:
T1562_.29.0756a28:
T1562_.29.0756a29:
T1562_.29.0756b01:
T1562_.29.0756b02:
T1562_.29.0756b03: 阿毘達磨順正理論卷第七十七
T1562_.29.0756b04:   尊者衆賢造
T1562_.29.0756b05:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0756b06:   *辯定品第八之一
T1562_.29.0756b07: 如是已辯諸智差別。次當分別智所依定。唯
T1562_.29.0756b08: 諸靜慮能具爲依。故於此中先辯靜慮。或於
T1562_.29.0756b09: 先辯共功徳中。已辯智所成無諍等功徳。餘
T1562_.29.0756b10: 所成徳今次當辯。於中先辯所依止定。且諸
T1562_.29.0756b11: 定内靜慮云何。頌曰
T1562_.29.0756b12:     靜慮四各二 於中生已説
T1562_.29.0756b13:     定謂善一境 并伴五蘊性
T1562_.29.0756b14:     初具伺喜樂 後漸離前支
T1562_.29.0756b15: 論曰。一切功徳多依靜慮。故應先辯靜慮差
T1562_.29.0756b16: 別。此總有四種。謂初二三四。豈諸靜慮無如
T1562_.29.0756b17: 慈等不共名想。而今但説初等四數建立別
T1562_.29.0756b18: 名。此中非無不共名想。然無唯遍攝一地名。
T1562_.29.0756b19: 以諸靜慮各有二種。謂定及生有差別故。諸
T1562_.29.0756b20: 生靜慮如先已説。謂第四八前三各三。無有
T1562_.29.0756b21: 別名總詮一地。諸定靜慮總相無別。謂此四
T1562_.29.0756b22: 體總而言之。皆善性攝。心一境性以善等持
T1562_.29.0756b23: 爲自性故。若并助伴五蘊爲性。此二既同難
T1562_.29.0756b24: 知差別。相雖無別而地有異。爲顯地異就數
T1562_.29.0756b25: 標名。故説爲初乃至第四。此中經主自興問
T1562_.29.0756b26: 答。何名一境性。謂專一所縁。彼答非理。眼意
T1562_.29.0756b27: 二識若同一所縁應名一境性。故於此處應求
T1562_.29.0756b28: 別理。謂若依止一所依根。專一所縁名一境
T1562_.29.0756b29: 性。豈不一念無易所縁。應一切心中皆有一
T1562_.29.0756c01: 境性。理實皆有。一一刹那。心心所法一境轉
T1562_.29.0756c02: 故。然非一切皆得定名。以於此中説一境性。
T1562_.29.0756c03: 但爲顯示由勝等持。令善心心所相續而轉
T1562_.29.0756c04: 故。若爾即心依一根轉。引縁自境餘心續生。
T1562_.29.0756c05: 此即名爲心一境性。應離心外無別等持。此
T1562_.29.0756c06: 難不然。前已説故。謂先廣辯心所法中。已辯
T1562_.29.0756c07: 等持離心別有。謂若心體即三摩地。令心作
T1562_.29.0756c08: 等亦應無別。差別因縁不可得故。如是等難
T1562_.29.0756c09: 具顯如前。故非即心名三摩地。依何義故
T1562_.29.0756c10: 立靜慮名。由依此寂靜方能審慮故。審慮即
T1562_.29.0756c11: 是實了知義。如説心在定能如實了知。審慮
T1562_.29.0756c12: 義中置地界故。此論宗審慮定以慧爲體。依
T1562_.29.0756c13: 訓釋理此是凝寂。思度境處得靜慮名。定令
T1562_.29.0756c14: 慧生。無濁亂故。有説此定持勝遍縁。如理思
T1562_.29.0756c15: 惟故名靜慮。勝言簡欲界。遍縁簡無色。如理
T1562_.29.0756c16: 思惟。簡異顛倒。能持此定。是妙等持。此妙等
T1562_.29.0756c17: 持名爲靜慮。此言顯示止觀均行。無倒等持
T1562_.29.0756c18: 方名靜慮。若爾染汚寧得此名。由彼亦能邪
T1562_.29.0756c19: 審慮故。於相似處亦立此名。如世間言朽敗
T1562_.29.0756c20: 種等。故無一切名靜慮失。若善性攝心一境
T1562_.29.0756c21: 性。并伴立爲四靜慮者。依何相立初二三四。
T1562_.29.0756c22: 具伺喜樂建立爲初。謂若位中善一境性。具
T1562_.29.0756c23: 與尋伺喜樂相應。如是等持名初靜慮。頌中
T1562_.29.0756c24: 但説與伺相應。已顯與尋亦相應義。以若有
T1562_.29.0756c25: 伺與喜樂倶。必無與尋不相應故。爲顯第二
T1562_.29.0756c26: 除伺建立。故頌但説具伺非尋。異此應言具
T1562_.29.0756c27: 尋喜樂。擧尋有伺不説自成。漸離前支立二
T1562_.29.0756c28: 三四。離伺有二離二有樂。具離三種如其次
T1562_.29.0756c29: 第。故一境性分爲四種。已辯靜慮。無色云何。
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