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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_.29.0756a01:     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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