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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: 諸對法中先法後義。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。
T1562_.29.0757a01: 頌曰
T1562_.29.0757a02:     無色亦如是 四蘊離下地
T1562_.29.0757a03:     并上三近分 總名除色想
T1562_.29.0757a04:     無色謂無色 後色起從心
T1562_.29.0757a05:     空無邊等三 名從加行立
T1562_.29.0757a06:     非想非非想 昧劣故立名
T1562_.29.0757a07: 論曰。此與靜慮數自性同。謂四各二生如前
T1562_.29.0757a08: 説。即世品説。由生有四。定無色體總而言之。
T1562_.29.0757a09: 亦善性攝。心一境性依此故説亦如是言。然
T1562_.29.0757a10: 助伴中此除色蘊。無色無有隨轉色故。雖一
T1562_.29.0757a11: 境性并伴無差。離下地生故分四種。謂若已
T1562_.29.0757a12: 離第四靜慮。生立空無邊處。乃至已離無所
T1562_.29.0757a13: 有處生立非想非非想處。離名何義。謂由此
T1562_.29.0757a14: 道解脱下地惑。是離下染義。即此四根本并
T1562_.29.0757a15: 上三近分。總説名爲除去色想。空處近分未
T1562_.29.0757a16: 得此名。縁下地色起色想故。非縁下色想可
T1562_.29.0757a17: 立除色名。若爾何縁大種蘊説。除去色想是
T1562_.29.0757a18: 第四定。彼縁欲界住自身中所有諸色。漸除
T1562_.29.0757a19: 去故非無色界。可有此想是除色想。前加行
T1562_.29.0757a20: 故立根本名。亦無有失。依何義故立無色名。
T1562_.29.0757a21: 魯波言顯可變示義。依可變示説名爲色。阿
T1562_.29.0757a22: 言即顯能制約義。爲欲顯示生死海中亦有
T1562_.29.0757a23: 暫時制約色處。依制約義説名爲無。由彼界
T1562_.29.0757a24: 中制約變示。依無色義名阿魯波。或此阿言
T1562_.29.0757a25: 兼顯極義。雖於餘界亦有不可變示法。而
T1562_.29.0757a26: 無色界是不可變示中極無。在此在彼所依
T1562_.29.0757a27: 諸色故。或此阿言兼顯有義。爲遮此界唯是
T1562_.29.0757a28: 色無故。説阿言顯有無色。謂世亦有唯是遮
T1562_.29.0757a29: 言。亦見有能遮而兼表。如何顯此非但是遮。
T1562_.29.0757b01: 故説阿言具顯遮表。若異此者應説&T046110;聲。或
T1562_.29.0757b02: 此界中都無有色。理應建立&T046110;魯波名。然此
T1562_.29.0757b03: 名爲阿魯波者。&T046110;魯波體名阿魯波。聲雖短
T1562_.29.0757b04: 長而義無別。有言彼色微故亦名無。如物黄
T1562_.29.0757b05: 微亦名無黄物。如是所説。但有虚言。色相於
T1562_.29.0757b06: 彼不可説故。謂不可説彼有身語律儀。身語
T1562_.29.0757b07: 體既無。律儀不成故。若許彼界有身有語。如
T1562_.29.0757b08: 何乃許彼界色微。若彼界中身量小故。則傍
T1562_.29.0757b09: 生趣應有無色。有蟲至微不可見故。若謂彼
T1562_.29.0757b10: 界身極清妙故。則中有色界應名無色。若謂
T1562_.29.0757b11: 彼身清妙中極。應唯有頂得無色名。如定生
T1562_.29.0757b12: 身有勝劣故。又生靜慮所有色身。由定功能
T1562_.29.0757b13: 漸漸殊勝。上地望下清妙轉増。非下地根所
T1562_.29.0757b14: 能取故。與彼何異不名無色。若見有名不如
T1562_.29.0757b15: 義故。及見有名通二義故。不可如名定執義
T1562_.29.0757b16: 者。則無色界有色無色。應審尋求教理爲證。
T1562_.29.0757b17: 有執彼界決定有色。經説壽煖識和合而轉
T1562_.29.0757b18: 故。既許彼界壽識非無。理應有煖。煖即是
T1562_.29.0757b19: 色。又説名色與識相依。如二蘆束相依住故。
T1562_.29.0757b20: 既許彼界識體非無。是則亦應許有名色。又
T1562_.29.0757b21: 世尊説。四識住故。既許彼界有能住識。必應
T1562_.29.0757b22: 許有所住色等。如世尊言。若説離色乃至離
T1562_.29.0757b23: 行識有去來。此但有言。乃至廣説。如是謂教
T1562_.29.0757b24: 亦有正理。若彼界中都無有色。彼沒生下色
T1562_.29.0757b25: 從何生。或阿羅漢蘊相續斷。應許後時蘊還
T1562_.29.0757b26: 相續。由斯教理彼色非無。此證不然。不審思
T1562_.29.0757b27: 故且初二教。如餘契經。約欲色界密意而説。
T1562_.29.0757b28: 如説。名色縁生六處。及六觸處名爲士夫。豈
T1562_.29.0757b29: 許彼經通説三界。但依容有作如是説。若謂
T1562_.29.0757c01: 此經言無簡別不應異釋。理亦不然。無簡別
T1562_.29.0757c02: 言有義異故。即如向者所引二經。又外物中
T1562_.29.0757c03: 應有壽識。彼有煖觸及名色故。如此經言雖
T1562_.29.0757c04: 無簡別而許外煖離壽識生。及外名色不依
T1562_.29.0757c05: 識轉。如是經言。雖無簡別。應許無色壽識離
T1562_.29.0757c06: 煖。唯名與識展轉相依。又識住經亦不成證。
T1562_.29.0757c07: 此經意説。總離四種識有去來。無有是處。不
T1562_.29.0757c08: 言隨離一識則無去來。故識住經言總意別。
T1562_.29.0757c09: 如世尊説。五無間等經謂契經言。造五無間
T1562_.29.0757c10: 者。次生必墮㮈落迦中。豈隨闕一無容墮彼。
T1562_.29.0757c11: 又説地動由四種因。雖無簡別言應作差別
T1562_.29.0757c12: 解。又説有情由四食住。豈色無色住亦由段
T1562_.29.0757c13: 食耶。准彼諸經應通此教。若謂經説有一類
T1562_.29.0757c14: 天超段食故。又説彼天喜爲食故。彼無段食。
T1562_.29.0757c15: 契經亦説。無色有情。故不應言彼界有色。若
T1562_.29.0757c16: 謂色少得無色名。如食少鹽名無鹽者。亦不
T1562_.29.0757c17: 應理。以契經言一切色想皆超越故。由此彼
T1562_.29.0757c18: 所引諸阿笈摩。不能證成無色界有色。彼所
T1562_.29.0757c19: 立理亦不成證。以彼界中雖都無色後沒生
T1562_.29.0757c20: 下色從心生。現見世間色非色法。亦有展轉
T1562_.29.0757c21: 相依起故。謂心異故色差別生。色根有別識
T1562_.29.0757c22: 生便異。故從無色將生下時。順色生心相續
T1562_.29.0757c23: 而住。由彼勢力引下色生。然不可言唯從彼
T1562_.29.0757c24: 起。亦以先世色倶行心相續爲縁。久已滅色
T1562_.29.0757c25: 爲自種子。今色方起。許同類因通過現故。諸
T1562_.29.0757c26: 阿羅漢般涅槃已。諸蘊相續。無餘斷故。現無
T1562_.29.0757c27: 少分諸蘊生縁。不可例同從無色沒。故所立
T1562_.29.0757c28: 理爲證不成。又無色界決定無色。契經説彼
T1562_.29.0757c29: 出離色故。謂契經言。出離諸色名無色界。若
T1562_.29.0758a01: 彼界中猶有色者。寧説出離。若謂餘經説有
T1562_.29.0758a02: 不能出有。故知此經定有餘意。此亦非理。彼
T1562_.29.0758a03: 契經中遮遍永出密意説故。有餘於此作是
T1562_.29.0758a04: 釋言。出離色經意作是説。欲界繋法色界中
T1562_.29.0758a05: 無。色界繋法無色界無。非無色中全無有色。
T1562_.29.0758a06: 但遮色界説出離言。或此契經意作是説。由
T1562_.29.0758a07: 色界繋智出離欲界繋惑。無色界繋智出離
T1562_.29.0758a08: 色界繋惑。非無色中全無有色。但遮色惑説
T1562_.29.0758a09: 出離言。又若經言出離諸色名無色界。即謂
T1562_.29.0758a10: 彼界都無有色。如是無色出離色界非色法
T1562_.29.0758a11: 故。彼界亦應無非色法。或如有非色。色法亦
T1562_.29.0758a12: 應有。非無色中有色界繋色及非色。然經但
T1562_.29.0758a13: 説出離色言。故知不依總出色界名爲無色。
T1562_.29.0758a14: 唯依離色説無色言。又如色界出離諸欲。諸
T1562_.29.0758a15: 欲種類色界都無。非色界中無色種類。如是
T1562_.29.0758a16: 無色界出離諸色。諸色種類無色界都無。非
T1562_.29.0758a17: 無色界中無無色種類。又如滅界出離有爲。
T1562_.29.0758a18: 滅界都無諸有爲法。如是無色界既出離諸
T1562_.29.0758a19: 色。亦應諸色彼界都無。又無色中決定無色。
T1562_.29.0758a20: 契經説彼除色想故。謂無色界斷縁色貪。故
T1562_.29.0758a21: 説名爲除去色想。若許彼界猶有諸色。於彼
T1562_.29.0758a22: 界色既未離貪。不應説爲除去色想。雖有餘
T1562_.29.0758a23: 部作如是言。非約色身言彼有色。以契經説
T1562_.29.0758a24: 離色染時。心於五界已得離染。唯於識界未
T1562_.29.0758a25: 得離染。故知無色定無色身。然有無漏隨心
T1562_.29.0758a26: 轉色。此但有虚言。彼無大種故。非無大種可
T1562_.29.0758a27: 有造色。無漏律儀隨身生處。所有大種爲能
T1562_.29.0758a28: 生因。有漏造色則不如是。勿有界地相雜過
T1562_.29.0758a29: 故。無漏不然。隨身大造。彼無身故。無無漏
T1562_.29.0758b01: 色。又隨轉色彼界定無。以契經言彼有受類
T1562_.29.0758b02: 乃至識類。不言有色。若有色者應作是説。彼
T1562_.29.0758b03: 有色類如靜慮中。又無色界決定無色。以契
T1562_.29.0758b04: 經言無色解脱。最爲寂靜超諸色故。非無色
T1562_.29.0758b05: 界有不超色。爲簡異彼説超色言。但爲顯
T1562_.29.0758b06: 成諸無色地。乃至細色亦決定無。是故説彼
T1562_.29.0758b07: 超過諸色。若謂所説超諸色言。依超麁色密
T1562_.29.0758b08: 意説者。此亦非理。説一切故。謂契經説。無色
T1562_.29.0758b09: 有情一切色想皆超越故。乃至廣説。若謂無
T1562_.29.0758b10: 色實有色者。彼色自相定應可知。如何可言
T1562_.29.0758b11: 超色想等。故無色界細色亦無。教理極成不
T1562_.29.0758b12: 可傾動。如是已釋無色總名。何故別名空無
T1562_.29.0758b13: 邊等。且前三種名從加行。修加行位思無邊
T1562_.29.0758b14: 空。及無邊識無所有故。若由勝解思惟無邊。
T1562_.29.0758b15: 空加行所成。名空無邊處。謂若有法雖與色
T1562_.29.0758b16: 倶。而其自體不依屬色。諸有於色求出離者。
T1562_.29.0758b17: 必應最初思惟彼法。謂虚空體雖與色倶。而
T1562_.29.0758b18: 待色無方得顯了。外法所攝其相無邊。思惟
T1562_.29.0758b19: 彼時易能離色。故加行位思惟虚空。成時隨
T1562_.29.0758b20: 應亦縁餘法。但從加行建立此名。有餘師説。
T1562_.29.0758b21: 初離色地創違色故假立空名。有餘復言。諸
T1562_.29.0758b22: 觀行者由解脱色。即於此地受等蘊中。多住
T1562_.29.0758b23: 空想。依此建立空無邊名。若由勝解思惟無
T1562_.29.0758b24: 邊識加行所成。名識無邊處。謂於純淨六種
T1562_.29.0758b25: 識身。能了別中善取相已。安住勝解。由假想
T1562_.29.0758b26: 力思惟觀察無邊識相。由此加行爲先所成。
T1562_.29.0758b27: 隨其所應亦縁餘法。但從加行建立此名。有
T1562_.29.0758b28: 餘師言。由意樂故及等流故。建立此名。謂瑜
T1562_.29.0758b29: 伽師將入此定。先起意樂縁無邊識。從此定
T1562_.29.0758c01: 出起此等流識相。最爲可欣樂故。將入已出
T1562_.29.0758c02: 倶縁識境。若由勝解捨一切所有加行所成。
T1562_.29.0758c03: 名無所有處。謂見無邊行相麁動。爲欲厭捨
T1562_.29.0758c04: 起此加行。是故此處名最勝捨。以於此中不
T1562_.29.0758c05: 復樂作無邊行相。心於所縁捨諸所有。寂然
T1562_.29.0758c06: 住故。由想昧劣立第四名。謂此地中想不明
T1562_.29.0758c07: 勝。如無想故得非想名。而想非全無故名非
T1562_.29.0758c08: 非想。此地猶有昧劣想故。此言顯示有頂地
T1562_.29.0758c09: 想。非如下七地故得非想名。非如三無心故
T1562_.29.0758c10: 名非非想。豈不有頂加行位中。諸瑜伽師。亦
T1562_.29.0758c11: 作是念。諸想如病如箭如癰。無想天中如癡
T1562_.29.0758c12: 如闇。唯有非想非非想天。與上相違寂靜美
T1562_.29.0758c13: 妙。寧此不就加行立名。理實應然。以觀行者
T1562_.29.0758c14: 必先厭想。及無想故。然或有問行者何縁修
T1562_.29.0758c15: 加行時作如是念。必應擧此爲酬問因。故
T1562_.29.0758c16: 説立名由想昧劣。此四無色皆言處者。以是
T1562_.29.0758c17: 諸有生長處故。謂此四處爲有無有。生長種
T1562_.29.0758c18: 種業煩惱故。爲破妄計彼是涅槃。故佛説爲
T1562_.29.0758c19: 生長有處。已辯無色。等至云何。頌曰
T1562_.29.0758c20:     此本等至八 前七各有三
T1562_.29.0758c21:     謂味淨無漏 後味淨二種
T1562_.29.0758c22:     味謂愛相應 淨謂世間善
T1562_.29.0758c23:     此即所味著 無漏謂出世
T1562_.29.0758c24: 論曰。此上所辯靜慮無色。根本等至總有八
T1562_.29.0758c25: 種。於中前七各具有三。有頂等至唯有二種。
T1562_.29.0758c26: 此地昧劣無無漏故。初味等至謂愛相應。愛
T1562_.29.0758c27: 能味著故名爲味。彼相應故此得味名。愛相
T1562_.29.0758c28: 應言依自性説。此以等持爲自性故。若并助
T1562_.29.0758c29: 伴應作是言。愛倶品法名味等至。此但取愛
T1562_.29.0759a01: 一果品法。淨等至名目世善定。離惑垢故與
T1562_.29.0759a02: 無貪等。諸白淨法共相應故。此是善故與味
T1562_.29.0759a03: 有殊。是有漏故與無漏別。此即是前所味著
T1562_.29.0759a04: 境。此無間滅彼味定生。縁過去淨深生味著。
T1562_.29.0759a05: 爾時雖名出所味定。於能味定得名爲入。諸
T1562_.29.0759a06: 從定出總有五種。一出地。二出刹那。三出行
T1562_.29.0759a07: 相。四出所縁。五出種類。從初靜慮入第二等。
T1562_.29.0759a08: 名爲出地。於同一地行相所縁。相續轉位前
T1562_.29.0759a09: 念無間入於後念。名出刹那。從無常行相入
T1562_.29.0759a10: 苦行相等。名出行相。從縁色蘊入縁受等。名
T1562_.29.0759a11: 出所縁。從有漏入無漏。從不染汚入染汚等。
T1562_.29.0759a12: 名出種類。依出種類此中説言。從所味出入
T1562_.29.0759a13: 能味定。豈不二言更相違反。能味是愛非所
T1562_.29.0759a14: 入定。所入是定不名能味。如何可言入能味
T1562_.29.0759a15: 定。無相違過。現見相應隨擧一名説倶品故。
T1562_.29.0759a16: 勸長者作意記別。互相雜故倶得二名。由
T1562_.29.0759a17: 愛相應等持名味。等持力故愛得定名。故無
T1562_.29.0759a18: 二言更相違過。有説定愛相續現前。諸後刹
T1562_.29.0759a19: 那縁前爲境。所味即是前滅刹那。後生刹那
T1562_.29.0759a20: 説名能味。此能味愛現在前時。縁過去境不
T1562_.29.0759a21: 縁現在。自性相應及倶有法。以必不觀自性
T1562_.29.0759a22: 等故。不縁未來未曾領故。於所縁境專注不
T1562_.29.0759a23: 移。方名爲定。愛相應定亦專一境。故得定名。
T1562_.29.0759a24: 餘惑相應則不如是。謂餘煩惱於自所縁。不
T1562_.29.0759a25: 能令心專注如愛。故三摩地若與愛倶。專注
T1562_.29.0759a26: 一縁與善相似。無漏定者。謂出世定。愛不縁
T1562_.29.0759a27: 故非所味著。如是所説八等至中。靜慮攝支
T1562_.29.0759a28: 非諸無色。以諸無色極寂靜故。謂瑜伽師樂
T1562_.29.0759a29: 修善品。若於廣大功徳聚中。別建立支精勤
T1562_.29.0759b01: 修習。若諸無色寂靜増故。心心所法昧劣而
T1562_.29.0759b02: 轉。是故於彼不建立支。或彼地中等持偏勝。
T1562_.29.0759b03: 非一偏勝可立支名。要多法増方名支故。由
T1562_.29.0759b04: 此靜慮獨得立支。定慧均行多法増故。由此
T1562_.29.0759b05: 近分亦不立支。色近分中唯慧増故。有餘師
T1562_.29.0759b06: 説。若諸地中有別心所。無餘斷滅方於此地
T1562_.29.0759b07: 立支非餘。初靜慮中憂苦斷滅。第二靜慮尋
T1562_.29.0759b08: 伺無餘。第三滅喜。第四斷樂。無色地中雖總
T1562_.29.0759b09: 滅。而無隨地無餘斷滅。此釋未能遣他疑
T1562_.29.0759b10: 問。何縁唯此方建立支。是故應如前釋爲善。
T1562_.29.0759b11: 於四靜慮各有幾支。頌曰
T1562_.29.0759b12:     靜慮初五支 尋伺喜樂定
T1562_.29.0759b13:     第二有四支 内淨喜樂定
T1562_.29.0759b14:     第三具五支 捨念慧樂定
T1562_.29.0759b15:     第四有四支 捨念中受定
T1562_.29.0759b16: 論曰。唯淨無漏四靜慮中。初具五支。一尋。
T1562_.29.0759b17: 二伺。三喜。四樂。五心一境性。心一境性是定
T1562_.29.0759b18: 異名。定與等持體同名異。故言定者即勝等
T1562_.29.0759b19: 持。此中説爲心一境性。第二靜慮唯有四支。
T1562_.29.0759b20: 一内等淨。二喜。三樂。四心一境性。第三靜慮
T1562_.29.0759b21: 具有五支。一行捨。二正念。三正慧。四受樂。
T1562_.29.0759b22: 五心一境性。第四靜慮唯有四支。一行捨清
T1562_.29.0759b23: 淨。二念清淨。三非苦樂受。四心一境性。何縁
T1562_.29.0759b24: 初三支各具五。第二第四唯各四支。各唯爾
T1562_.29.0759b25: 所堪立支故。或由欲界多諸惡法及妙五欲
T1562_.29.0759b26: 難斷難捨。第二靜慮有重地喜。其相動踊喜
T1562_.29.0759b27: 中之極。引五部愛難捨難斷。爲對治彼故初
T1562_.29.0759b28: 三各五支。初三不然故餘各四。或爲隨順超
T1562_.29.0759b29: 等至法。謂最初起超等至時。入異類難入同
T1562_.29.0759c01: 類易。然超等至初起位中。或從初入三。或從
T1562_.29.0759c02: 二入四。故二第四各唯四支。初及第三各具
T1562_.29.0759c03: 有五。後起則易故上無支。靜慮支名既有十
T1562_.29.0759c04: 八。於中實事總有幾種。頌曰
T1562_.29.0759c05:     此實事十一 初二樂輕安
T1562_.29.0759c06:     内淨即信根 喜即是喜受
T1562_.29.0759c07: 論曰。此支實事唯有十一。謂初五支即五實
T1562_.29.0759c08: 事。第二靜慮三支如前。増内淨支足前爲六。
T1562_.29.0759c09: 第三靜慮等持如前。増餘四支足前爲十。第
T1562_.29.0759c10: 四靜慮三支如前。増非苦樂支足前爲十一。
T1562_.29.0759c11: 何縁心等非靜慮支。此應准前菩提分辯。有
T1562_.29.0759c12: 異彼者今略分別。受中立三非憂苦者。憂苦
T1562_.29.0759c13: 唯是欲界攝故。三受隨地爲利益支。順定用
T1562_.29.0759c14: 強故皆支攝。何縁精進非靜慮支。諸靜慮支
T1562_.29.0759c15: 順自地勝。精進順上故不立支。或靜慮支適
T1562_.29.0759c16: 分安樂。精進求勝策勵疲苦。尋伺二種能助
T1562_.29.0759c17: 等持。制策於心令離麁細。對治欲惡故並立
T1562_.29.0759c18: 支。何縁無表非靜慮支。諸靜慮支助定住境。
T1562_.29.0759c19: 彼不縁境故不立支。故靜慮支隨地差別。雖
T1562_.29.0759c20: 有十八。而於實事種類中求應唯九種。然受
T1562_.29.0759c21: 相異故分十一。由此故説有是初支。非第二
T1562_.29.0759c22: 支。應作四句。第一句謂尋伺。第二句謂内淨。
T1562_.29.0759c23: 第三句謂喜樂等持。第四句謂除前餘法。餘
T1562_.29.0759c24: 支相對如理應思。此中支名爲目何義。目顯
T1562_.29.0759c25: 成義。何所顯成。謂顯成此是初靜慮。乃至此
T1562_.29.0759c26: 是第四靜慮。或此支名目隨順義。如拘櫞等
T1562_.29.0759c27: 名爲飮支。謂十八支各順自地。或資具義
T1562_.29.0759c28: 説名爲支。如祠祀支即牛馬等。謂尋伺等展
T1562_.29.0759c29: 轉相資。毘婆沙師顯靜慮地等持最勝。故作
T1562_.29.0760a01: 是説。三摩地是靜慮亦靜慮支。尋伺等是靜
T1562_.29.0760a02: 慮支非靜慮。寧知靜慮地等持最勝耶。以契
T1562_.29.0760a03: 經中作如是説。於四靜慮應知定根。然於相
T1562_.29.0760a04: 成及相防護。義相似故作如是言。如四支
T1562_.29.0760a05: 軍。亦無有失。如王與衆雖互相資。而於其中
T1562_.29.0760a06: 王最爲勝。豈不三定樂體是同。則靜慮支應
T1562_.29.0760a07: 無十一。第三定樂以受爲體。初二靜慮樂即
T1562_.29.0760a08: 輕安。故靜慮支實有十一。輕安行捨遍四靜
T1562_.29.0760a09: 慮。何縁初二唯立輕安。後二地中唯立行捨。
T1562_.29.0760a10: 以此於彼偏隨順故。謂欲界中有諸惡法。初
T1562_.29.0760a11: 靜慮地有尋伺想。能逼惱心猶如毒箭。初二
T1562_.29.0760a12: 離彼故輕安増。第二靜慮喜極動涌。第三
T1562_.29.0760a13: 靜慮樂受極増。二倶能爲愛勝生處。三四棄
T1562_.29.0760a14: 彼故行捨増。或欲及初有色根識。所引麁重
T1562_.29.0760a15: 甚於餘地。初二離彼故輕安増。三四地中離
T1562_.29.0760a16: 麁重遠。寂靜轉勝故行捨増。謂輕安樂如初
T1562_.29.0760a17: 捨擔。若更易地氣分微薄。故唯初二建立輕
T1562_.29.0760a18: 安。三四地中任運而轉。寂靜轉勝故立行捨。
T1562_.29.0760a19: 或初二定有輕安縁。喜與輕安爲勝縁故。如
T1562_.29.0760a20: 契經説。喜故輕安。三四定中無喜縁故。輕
T1562_.29.0760a21: 安微劣。不立爲支。行捨輕安互相覆蔽。若處
T1562_.29.0760a22: 有一第二便無。輕安治沈其相飄擧。行捨治
T1562_.29.0760a23: 掉其相寂止。故安與捨互相覆蔽。何理爲證
T1562_.29.0760a24: 知三樂支。二是輕安第三是受。已説於彼偏
T1562_.29.0760a25: 隨順故。謂第三定樂非輕安。安非彼支。次前
T1562_.29.0760a26: 已説。初二定樂必非樂受。是身心受倶非理
T1562_.29.0760a27: 故。謂初二樂必非身受。正在定中無五識故
T1562_.29.0760a28: 亦非心受。應即喜故要離喜愛。餘地心悦方
T1562_.29.0760a29: 可異前立爲樂受。喜即喜受。於一心中二受
T1562_.29.0760b01: 倶行。不應理故。若謂喜樂更互現起。無斯過
T1562_.29.0760b02: 者。理亦不然。説具五支及四支故。若謂五四
T1562_.29.0760b03: 約容有説。不必倶行。亦不應理。應有有尋無
T1562_.29.0760b04: 伺定故。然經但説有三等持。有尋有伺乃至
T1562_.29.0760b05: 廣説。若靜慮支非必倶起。何縁不説有有尋
T1562_.29.0760b06: 無伺定。又於欲界初靜慮中。亦應具有三三
T1562_.29.0760b07: 摩地。是則違害契經所言。經主此中假引他
T1562_.29.0760b08: 説。謂定無有心受樂根。三靜慮中説樂支者。
T1562_.29.0760b09: 皆是身受所攝樂故。若爾便害契經所説。如
T1562_.29.0760b10: 契經説。云何樂根。謂順樂觸力所引生身心
T1562_.29.0760b11: 樂受。實無違害。有餘於此増益心言。餘部
T1562_.29.0760b12: 經中唯説身故。何縁不謂餘部契經。有餘於
T1562_.29.0760b13: 彼削除心字。以契經説第二定等。無餘識身
T1562_.29.0760b14: 心一趣故。若固説彼有身受樂。與理相違。如
T1562_.29.0760b15: 後當辯。雖第三定所立樂支。契經説爲身所
T1562_.29.0760b16: 受樂。然不能證彼地樂根非心受攝。亦説離
T1562_.29.0760b17: 生喜是身所證故。豈可由此便執喜根非心
T1562_.29.0760b18: 受攝。又非色法亦見説身。謂六觸身六受身
T1562_.29.0760b19: 等。若謂無色説名爲身。無有身前不標名者。
T1562_.29.0760b20: 此非決定無色界中説身見故。又見於彼説
T1562_.29.0760b21: 身壞故。又説彼身下劣生故。又見經説此非
T1562_.29.0760b22: 汝身。亦非餘身。謂六觸處故。又色身前亦標
T1562_.29.0760b23: 別名故。如契經説。所有色身。故身前名有
T1562_.29.0760b24: 無不定。故知於此説意爲身。此説身名爲有
T1562_.29.0760b25: 何徳。爲顯彼樂受自内所證故。謂彼地樂非
T1562_.29.0760b26: 所依縁。所能顯了唯自内證。此則顯彼樂受
T1562_.29.0760b27: 中極。亦見於自説以身聲如説。由身證甘露
T1562_.29.0760b28: 界。則是自證甘露界義。或爲顯示如是樂受。
T1562_.29.0760b29: 相似先時由身所證。非似下地心所證者。爲
T1562_.29.0760c01: 欲簡別下心所證。故説彼爲身所受樂。或爲
T1562_.29.0760c02: 顯示一切樂根。無不依止依色身識。由此已
T1562_.29.0760c03: 顯輕安樂中亦有依止依非色識。則説彼樂
T1562_.29.0760c04: 一切地有。由是理趣此契經中。不分明説爲
T1562_.29.0760c05: 意身所受樂。又若説意言有非受過故。謂若
T1562_.29.0760c06: 説爲意所受樂。便謂此樂是境界受。然此不
T1562_.29.0760c07: 顯第三定樂。爲意所縁名境界受。但爲顯此
T1562_.29.0760c08: 能領相應。自所隨觸名自性受。是故於此不
T1562_.29.0760c09: 説意言。然爲遣疑不總相説。若但總説所受
T1562_.29.0760c10: 樂者。便疑此樂受爲境爲現前。若標身言便
T1562_.29.0760c11: 無此惑。由有此徳故應説身。又有樂根是心
T1562_.29.0760c12: 受攝。以經言我説入第三靜慮。具足住修習
T1562_.29.0760c13: 樂。又説修習此樂受時。於樂隨増貪隨眠斷。
T1562_.29.0760c14: 不可説此是身受樂。故不可説三靜慮中所
T1562_.29.0760c15: 有樂支皆身受攝。定應信有心受樂根。又如
T1562_.29.0760c16: 何知初二定樂。是身受樂非心輕安。第四靜
T1562_.29.0760c17: 慮輕安倍増。而不説彼有樂支故。此前已説。
T1562_.29.0760c18: 前説者何。輕安於彼不隨順故。又此輕安能
T1562_.29.0760c19: 生於樂。猶如樂境亦得樂名。故有樂地方得
T1562_.29.0760c20: 名樂。彼地無樂不得樂名。若爾第三定輕安
T1562_.29.0760c21: 應名樂。不爾。已説不隨順故。後二靜慮所有
T1562_.29.0760c22: 輕安。體雖勝前而相昧劣。由前所説多種因
T1562_.29.0760c23: 縁。是故輕安在彼非樂。若初二樂即是輕
T1562_.29.0760c24: 安。便與契經有相違過。如契經説。若於爾時
T1562_.29.0760c25: 諸聖弟子。於離生喜身作證具足住。彼於爾
T1562_.29.0760c26: 時已斷五法。修習五法皆得圓滿。廣説乃至。
T1562_.29.0760c27: 何等名爲所修五法。一欣。二喜。三輕安。四樂。
T1562_.29.0760c28: 五三摩地。此經輕安與樂別説。若輕安即樂
T1562_.29.0760c29: 如何説有五。無違經過。由此經中所説樂言
T1562_.29.0761a01: 是樂根故。非此經内立靜慮支。總説能修初
T1562_.29.0761a02: 定五法。又我宗不説輕安即樂根。但説輕安
T1562_.29.0761a03: 是樂因故。於初二定立爲樂支。如此所言於
T1562_.29.0761a04: 義何失。以於一切佛聖教中。非唯樂受説名
T1562_.29.0761a05: 爲樂。見有餘法亦名樂故。謂契經言。樂有三
T1562_.29.0761a06: 種。一者斷樂。二者離樂。三者滅樂。又契經
T1562_.29.0761a07: 言。樂有五種。一出家樂。二遠離樂。三寂靜
T1562_.29.0761a08: 樂。四菩提樂。五涅槃樂。有如是等衆多契經。
T1562_.29.0761a09: 所説樂名目種種法。是故若説初二靜慮樂
T1562_.29.0761a10: 根爲支。便違正理。若説初二所有樂支即是
T1562_.29.0761a11: 輕安。無所違害
T1562_.29.0761a12: *説一切有部順正理論*卷第七十七
T1562_.29.0761a13:
T1562_.29.0761a14:
T1562_.29.0761a15:
T1562_.29.0761a16: 阿毘達磨順正理論卷第七十八
T1562_.29.0761a17:   尊者衆賢造
T1562_.29.0761a18:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0761a19:   *辯定品第八之二
T1562_.29.0761a20: 我宗定説。初二靜慮樂根爲支。違何正理。汝
T1562_.29.0761a21: 執身受方有樂根。非諸定中可起身識。豈不
T1562_.29.0761a22: 與此正理相違。此亦無違。以我宗許正在定
T1562_.29.0761a23: 位。由勝定力起順樂受。妙輕安風遍觸於身
T1562_.29.0761a24: 發身識故。如是救義未離前失。但起身識非
T1562_.29.0761a25: 在定故。謂我宗亦許正在定位。有離生喜樂
T1562_.29.0761a26: 所引極微遍在身中。如團中膩力能對治諸
T1562_.29.0761a27: 煩惱品。身之麁重攝益於身。亦説名爲無惱
T1562_.29.0761a28: 害樂。然不許此在定位中。能觸動身發生身
T1562_.29.0761a29: 識。此等持果如是生時。有力能令等持堅住。
T1562_.29.0761b01: 故此妙觸起不唐捐。若此位中容起身識。外
T1562_.29.0761b02: 散亂故應壞等持。若謂此風從勝定起。引内
T1562_.29.0761b03: 身樂順起等持。故身*識生無壞定失。亦不應
T1562_.29.0761b04: 理。雖順等持而身識生便非定故。正在定位
T1562_.29.0761b05: 有與定相違。不定識生如何不壞定。縱順定
T1562_.29.0761b06: 故非永退失。然散心生寧非出定。非起順定
T1562_.29.0761b07: 加行散心。已得名爲正住定位。是故身識現
T1562_.29.0761b08: 在前時。理應名爲已從定出。既爾寧説是靜
T1562_.29.0761b09: 慮支。又此樂生應名定刺。由此樂受身識倶
T1562_.29.0761b10: 生。間雜定心令不續故。又以欲界身根爲依。
T1562_.29.0761b11: 理不應生色界觸識。故不可説身在欲界。身
T1562_.29.0761b12: 識倶受領色界中靜慮所生妙輕安觸。若謂
T1562_.29.0761b13: 此觸依内起故。容依欲身發生彼識。此但
T1562_.29.0761b14: 有語無理教故。謂何理教證依欲身取色輕
T1562_.29.0761b15: 安非所餘觸。故彼所執違越理教。唯對法宗
T1562_.29.0761b16: 所説無失。上座於此作如是言。如何得知輕
T1562_.29.0761b17: 安名樂。無少聖教於輕安體立以樂名。又見
T1562_.29.0761b18: 於此餘説名樂。於義無益故。若輕安體應説
T1562_.29.0761b19: 輕安名。非説輕安有無樂過。經説輕安是樂
T1562_.29.0761b20: 因故。如契經説。心喜故身輕安。輕安故身受
T1562_.29.0761b21: 樂。是故知樂非即輕安。破此同前經主所引。
T1562_.29.0761b22: 然彼所説。若是輕安體應説輕安名。此説非
T1562_.29.0761b23: 理。爲避靜慮支不易説過故。勿説初靜慮離
T1562_.29.0761b24: 生喜輕安。又此義中輕安名樂。於義有益。下
T1562_.29.0761b25: 苦所惱。爲令欣求上地生故。謂一切地皆有
T1562_.29.0761b26: 輕安。如何令知上地皆樂。發勤精進離下地
T1562_.29.0761b27: 染。故於輕安體假立以樂名。於此義中深成
T1562_.29.0761b28: 有益。雖輕安樂遍一切地。而今於此靜慮支
T1562_.29.0761b29: 中。唯樂果因方説名樂。第二靜慮雖無樂根。
T1562_.29.0761c01: 而説彼輕安爲樂果因者。以樂根喜根倶説
T1562_.29.0761c02: 名樂故。言輕安故身受樂者。彌證輕安得名
T1562_.29.0761c03: 爲樂。以輕安起能治身中惛沈品麁重性。令
T1562_.29.0761c04: 身輕妙安隱受樂。除此樂外必定無餘。是尸
T1562_.29.0761c05: 羅等次第所得。故對法宗所説無過。今應思
T1562_.29.0761c06: 擇。第三定中。意地悦受既得喜相。應名爲
T1562_.29.0761c07: 喜。何故名樂。此名爲樂亦有所因。以諸喜根
T1562_.29.0761c08: 不寂靜故。謂喜動涌擾亂定心。如水波濤涌
T1562_.29.0761c09: 泛漂激。初二靜慮意地悦受。有如是相故得
T1562_.29.0761c10: 喜名。第三定中此心悦受。其相沈靜轉得樂
T1562_.29.0761c11: 名。故此定中捨用増上。棄捨喜故立行捨支。
T1562_.29.0761c12: 第四定中復棄捨樂。故彼行捨得名清淨。何
T1562_.29.0761c13: 縁念慧諸地皆有。而念唯在上二靜慮。慧在
T1562_.29.0761c14: 第三定方得立爲支。隨其所應偏隨順故。謂
T1562_.29.0761c15: 喜與樂於三有中。是諸有情極所耽味。第三
T1562_.29.0761c16: 靜慮所味中極。有生死中最勝樂故。理應立
T1562_.29.0761c17: 慧觀察厭捨。若無慧者自地善根尚不能成。
T1562_.29.0761c18: 況進求勝。爲治如是自地過失。第三靜慮立
T1562_.29.0761c19: 慧爲支。餘地不然故不立慧。第二靜慮有最
T1562_.29.0761c20: 勝喜。輕躁嬈亂如邏刹私。第三定中有最勝
T1562_.29.0761c21: 樂。如天妙欲極爲難捨。第三四定由行捨支。
T1562_.29.0761c22: 隨其所應。雖已棄捨而恐退起立念遮防。餘
T1562_.29.0761c23: 地不然故不立念。然第三念勢用堅強。非唯
T1562_.29.0761c24: 助捨亦能助慧。通能防備自他地失。第四不
T1562_.29.0761c25: 爾。無自失故。由此第四不立慧支。或初二定
T1562_.29.0761c26: 尋喜飄動。雖有念慧防照用微。第四定中二
T1562_.29.0761c27: 捨所蔽。順無明故慧用不増。故慧唯三。念通
T1562_.29.0761c28: 上二。或第三定樂過甚微。不立慧支。無能照
T1562_.29.0761c29: 察。若不照察則無厭求自地過患上地功徳。
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