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阿毘達磨順正理論 (No. 1562_ 衆賢造 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: 如勸長者作意記別。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: 漸滅。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。
T1562_.29.0762a01: 然下尋喜上色過麁。雖照厭求未爲奇特。故
T1562_.29.0762a02: 餘三地。慧不立支。以第三定中樂過難。覺故
T1562_.29.0762a03: 佛説聖者應説。應知由此定中慧用。最勝能
T1562_.29.0762a04: 知細過故立。爲支雖第四邊慧亦能了。而但
T1562_.29.0762a05: 總相未爲奇特。謂彼與樂繋地不同。是離染
T1562_.29.0762a06: 道總觀下過。非如自慧同一繋縛。能別觀失
T1562_.29.0762a07: 方謂希奇。故自立支。上慧不爾。又諸已得
T1562_.29.0762a08: 第三靜慮。於第四邊非皆自在。故於將離樂
T1562_.29.0762a09: 受染時。彼慧無容立爲支體。故唯三定立慧
T1562_.29.0762a10: 爲支。然正了時及初已離。皆應防守須立念
T1562_.29.0762a11: 支。何故輕安立爲支體。以初二定輕安用増。
T1562_.29.0762a12: 觸前所無殊勝位故。由此勢用精勤不捨。能
T1562_.29.0762a13: 令相續有所堪能。能助等持令牽勝徳有殊
T1562_.29.0762a14: 勝用故立爲支。内等淨名爲目何法。目尋伺
T1562_.29.0762a15: 息於定心堅。有説先時尋伺鼓動令心於境
T1562_.29.0762a16: 不甚堅牢。今於所縁方能一趣。故説内等淨
T1562_.29.0762a17: 目於定心堅。彼顯此名目殊勝定。則内等淨
T1562_.29.0762a18: 應無別物。第二靜慮應唯三支。彼釋但應朋
T1562_.29.0762a19: 友信受。無正教理堪爲證故。非無聖教説有
T1562_.29.0762a20: 四支。言有三支依何聖教。故内等淨體即信
T1562_.29.0762a21: 根。謂若證得第二靜慮。則於定地。亦可離中
T1562_.29.0762a22: 有深信生。名内等淨。故雖諸地皆有信根而
T1562_.29.0762a23: 可立支。唯第二定以今創信諸定地法。與散
T1562_.29.0762a24: 地法倶可離故。又初靜慮尋伺識身。如熱淤
T1562_.29.0762a25: 埿信不明淨。後二靜慮行捨用増。映奪信根
T1562_.29.0762a26: 故無内淨。謂由警覺信力方増。捨此相違故
T1562_.29.0762a27: 能映奪。信是淨相故立淨名。如清水珠令心
T1562_.29.0762a28: 淨故。内心平等爲縁故生。由此信根名内等
T1562_.29.0762a29: 淨。或第二定所有功徳。平等爲縁引生此
T1562_.29.0762b01: 淨。由此建立内等淨名。非唯尋伺靜息爲
T1562_.29.0762b02: 體。此等皆是心所攝故。如受想思別有實體。
T1562_.29.0762b03: 有餘部説。喜非喜受。喜是行蘊心所法攝。三
T1562_.29.0762b04: 定中樂皆是喜受。故喜喜受其體各異。非三
T1562_.29.0762b05: 定樂可名喜受。二阿笈摩分明證故。如辯顛
T1562_.29.0762b06: 倒契經中説。漸無餘滅憂等五根。第三定中
T1562_.29.0762b07: 無餘滅喜。於第四定無餘滅樂。又餘經説。第
T1562_.29.0762b08: 四靜慮。斷樂斷苦先喜憂沒。故第三定必無
T1562_.29.0762b09: 喜根。由此喜受是喜非樂。如先所説八等至
T1562_.29.0762b10: 中。前七各三第八有二。諸染汚定如何知
T1562_.29.0762b11: 有。此由契經及論説故。謂契經説。淨無漏定
T1562_.29.0762b12: 已。猶言世尊未説一切定。故知有餘染定未
T1562_.29.0762b13: 説。本論亦説。於諸靜慮。自地一切隨眠隨増。
T1562_.29.0762b14: 由此等文知有染定。故説靜慮總有二種。由
T1562_.29.0762b15: 定及生有差別故。定復有二。謂染不染。不染
T1562_.29.0762b16: 復二種。謂淨及無漏。無漏復二。謂學無學。如
T1562_.29.0762b17: 是差別理有衆多。染靜慮中爲有支不。有。非
T1562_.29.0762b18: 一切。何定無何。頌曰
T1562_.29.0762b19:     染如次從初 無喜樂内淨
T1562_.29.0762b20:     正念慧捨念 餘説無安捨
T1562_.29.0762b21: 論曰。且有一類隨相説言。初染中無離生喜
T1562_.29.0762b22: 樂。非離煩惱而得生故。雖染汚定亦喜相應。
T1562_.29.0762b23: 非因離生故非支攝。此不唯説離欲生喜。亦
T1562_.29.0762b24: 説因離自地染生。以契經中先作是説。離諸
T1562_.29.0762b25: 欲惡不善法已。復作是言。離生喜樂。此中重
T1562_.29.0762b26: 説離生言者。爲顯亦有喜離自地惑生。爲顯
T1562_.29.0762b27: 喜支唯是善性。故薄伽梵與樂合説。輕安相
T1562_.29.0762b28: 應必是善故。由此染定必無喜支。故初染支
T1562_.29.0762b29: 唯有三種。第二染中無内等淨。彼爲煩惱所
T1562_.29.0762c01: 擾濁故。雖諸世間説有染信。而不信攝故不
T1562_.29.0762c02: 立支。樂是輕安唯善性攝。例同初定故不重
T1562_.29.0762c03: 遮。故此染支唯有二種。第二染定許有喜支。
T1562_.29.0762c04: 初染中無以何爲證。以初定喜説從離生。第
T1562_.29.0762c05: 二中無離生言。故第三染中無正念慧。彼爲
T1562_.29.0762c06: 染樂所迷亂故。染汚定中雖有念慧。而得失
T1562_.29.0762c07: 念不正慧名。故此二支染中非有。行捨唯是
T1562_.29.0762c08: 大善法攝。例同第四故此不遮。故此染支唯
T1562_.29.0762c09: 有二種。第四染中無捨念淨。彼爲煩惱所染
T1562_.29.0762c10: 汚故。由此第四染唯二支。有餘師説。初二染
T1562_.29.0762c11: 定但無輕安。後二染中但無行捨。大善攝故。
T1562_.29.0762c12: 彼説染中喜信念慧。皆是支攝。皆通染故。契
T1562_.29.0762c13: 經中説。三定有動第四不動。依何義説。頌
T1562_.29.0762c14: 曰
T1562_.29.0762c15:     第四名不動 離八災患故
T1562_.29.0762c16:     八者謂尋伺 四受入出息
T1562_.29.0762c17: 論曰。下三靜慮名有動者有災患故。第四靜
T1562_.29.0762c18: 慮名不動者無災患故。災患有八。其八者何。
T1562_.29.0762c19: 尋伺四受入息出息。此八災患第四都無故。
T1562_.29.0762c20: 佛世尊説爲不動。然經唯説第四靜慮。不
T1562_.29.0762c21: 爲尋伺喜樂動者。經密意説論依法相。以薄
T1562_.29.0762c22: 伽梵有處説言。斷樂斷苦先喜憂沒。具足安
T1562_.29.0762c23: 住第四靜慮。又説彼定身行倶滅。入息出息
T1562_.29.0762c24: 名爲身行。故知此定非唯獨免。尋伺喜樂四
T1562_.29.0762c25: 動災患。有餘師説。第四靜慮如密室燈。照而
T1562_.29.0762c26: 無動故名不動。喩經説故尋伺何過。而求靜
T1562_.29.0762c27: 息此能令心於定境界。雖恒繋念而不寂靜。
T1562_.29.0762c28: 如樹枝條依莖而住。與風合故動搖不息。諸
T1562_.29.0762c29: 瑜伽師雖不願樂。於境行相心速易脱。而
T1562_.29.0763a01: 尋伺力令彼馳流。故於定中尋伺有過。喜樂
T1562_.29.0763a02: 於定亦能鼓動。唯此四種與定相應。而能動
T1562_.29.0763a03: 心故經偏説。然實二息憂苦二受。亦能鼓動
T1562_.29.0763a04: 故論説八。尋伺二法既有此過。不應説在靜
T1562_.29.0763a05: 慮支中。經但應言尋伺寂靜。何容亦説有尋
T1562_.29.0763a06: 有伺爲顯尋伺。雖定相應而於定中。能爲災
T1562_.29.0763a07: 患不説不了。故定應説或此於定。初作資糧
T1562_.29.0763a08: 作欲惡尋遠分治故。後於勝定方爲災患。故
T1562_.29.0763a09: 説尋伺功不唐捐。捨有行儀方便法爾。設是
T1562_.29.0763a10: 所捨初必應依。如欲渡河先依船筏。後至彼
T1562_.29.0763a11: 岸理應總捨。故契經言依色出欲。依無色出
T1562_.29.0763a12: 色依道出無色。若得涅槃亦出聖道。此二容
T1562_.29.0763a13: 有與一心倶。如勝劣風與一枝合。若此二業
T1562_.29.0763a14: 謂能鼓動。如何説此與定相應。麁淺定心尋
T1562_.29.0763a15: 伺所策。方能出離欲界麁染。故此得與初定
T1562_.29.0763a16: 相應。由此相應未爲清淨。如燈與日倶見色
T1562_.29.0763a17: 縁。燈細暗倶照不明了。日光離暗照用分明。
T1562_.29.0763a18: 如是應知初靜慮定。雖作自事而尋伺倶。未
T1562_.29.0763a19: 照而無動如第四靜慮。若尋在定能動亂心
T1562_.29.0763a20: 無漏定倶亦爲災患。何縁建立爲一道支。已
T1562_.29.0763a21: 説彼能策正見故。行者於定未串習時。不
T1562_.29.0763a22: 能了知此爲災患。故於此地不欲厭捨。若已
T1562_.29.0763a23: ＊串習便能覺知。初靜慮中有此災患。如水澄
T1562_.29.0763a24: 淨便有池中。潜下蟲魚能爲濁亂。行者既見
T1562_.29.0763a25: 初靜慮中。尋伺二法能爲動亂。便於一地總
T1562_.29.0763a26: 生厭捨。謂此麁淺理應捨故。於初靜慮尋伺
T1562_.29.0763a27: 既然。於上地中喜等亦爾。如定靜慮諸受差
T1562_.29.0763a28: 別生亦爾不。不爾云何。頌曰
T1562_.29.0763a29:     生靜慮從初 有喜樂捨受
T1562_.29.0763b01:     及喜捨樂捨 唯捨受如次
T1562_.29.0763b02: 論曰。生靜慮中初有三受。一者喜受意識相
T1562_.29.0763b03: 應。二者樂受三識相應。三者捨受四識相應。
T1562_.29.0763b04: 第二有二。謂喜與捨意識相應。無有樂受無
T1562_.29.0763b05: 餘識故。心悦麁故。第三有二。謂樂與捨意識
T1562_.29.0763b06: 相應。第四有一。謂唯捨受意識相應。是謂定
T1562_.29.0763b07: 生受有差別。上三靜慮無三識身及無尋伺。
T1562_.29.0763b08: 如何生彼能見聞觸及起表業。非生彼地無
T1562_.29.0763b09: 眼識等。但非彼繋所以者何。頌曰
T1562_.29.0763b10:     生上三靜慮 起三識表心
T1562_.29.0763b11:     皆初靜慮攝 唯無覆無記
T1562_.29.0763b12: 論曰。生上三地起三識身。及發表心皆初定
T1562_.29.0763b13: 繋。生上起下如起化心。故能見聞觸及發表。
T1562_.29.0763b14: 此四唯是無覆無記。不起下染已離染故。不
T1562_.29.0763b15: 起下善以下劣故。如是別釋靜慮事已。淨等
T1562_.29.0763b16: 等至初得云何。頌曰
T1562_.29.0763b17:     全不成而得 淨由離染生
T1562_.29.0763b18:     無漏由離染 染由生及退
T1562_.29.0763b19: 論曰。八本等至隨其所應。若全不成而獲得
T1562_.29.0763b20: 者。諸淨等至由二因縁。一由離染。謂在下地
T1562_.29.0763b21: 離下染時。二由受生。謂從上地生自地時。下
T1562_.29.0763b22: 七皆然有頂不爾。唯由離染無上地故。無從
T1562_.29.0763b23: 上地於彼受生。此中但説本等至者。以諸近
T1562_.29.0763b24: 分未離染時。有全不成由加行得。遮何故説
T1562_.29.0763b25: 全不成言。爲遮已成更得少分。如由加行得
T1562_.29.0763b26: 淨本等至。及由退故得彼順退分。即依此義
T1562_.29.0763b27: 作是問言。頗有淨定由離染得。由離染捨。由
T1562_.29.0763b28: 退得。由退捨。由生得。由生捨耶。曰有。謂順
T1562_.29.0763b29: 退分。且初靜慮順退分攝。離欲染時得。離自
T1562_.29.0763c01: 染時捨退。離自染得退。離欲染捨。從上生自
T1562_.29.0763c02: 得。從自生下捨。餘地所攝應如理思。無漏但
T1562_.29.0763c03: 由離染故得。謂聖離下染得上地無漏。此亦
T1562_.29.0763c04: 但據全不成者。若先已成餘時亦得。謂盡智
T1562_.29.0763c05: 位得無學道。於練根時得學無學。餘加行及
T1562_.29.0763c06: 退皆如理應思。雖有由入正性離生。獲得根
T1562_.29.0763c07: 本無漏等至。而非決定。以次第者爾時未得
T1562_.29.0763c08: 根本定故。此中但論決定得者。聖離下染必
T1562_.29.0763c09: 定獲得。上地根本無漏定故。染由受生及退
T1562_.29.0763c10: 故得。謂上地沒生下地時得下地染。及於此
T1562_.29.0763c11: 地離染退時得此地染。無由離染及加行得。
T1562_.29.0763c12: 如是二時能捨染故。何等至無間有幾等至
T1562_.29.0763c13: 生。頌曰
T1562_.29.0763c14:     無漏次生善 上下至第三
T1562_.29.0763c15:     淨次生亦然 兼生自地染
T1562_.29.0763c16:     染生自淨染 并下一地淨
T1562_.29.0763c17:     死淨生一切 染生自下染
T1562_.29.0763c18: 論曰。無漏次生。自上下善。善言具攝淨及無
T1562_.29.0763c19: 漏。極相違故必不生染。然於上下各至第三。
T1562_.29.0763c20: 遠故無能超生第四。故於無漏七等至中。從
T1562_.29.0763c21: 初靜慮無間生六。謂自二三各淨無漏。無所
T1562_.29.0763c22: 有處無間生七。謂自下六上地唯淨。第二靜
T1562_.29.0763c23: 慮無間生八。謂自上六并下地二。識無邊處
T1562_.29.0763c24: 無間生九。謂自下六并上地三。第三四空無
T1562_.29.0763c25: 間生十。謂上下八并自地二。類智無間能生
T1562_.29.0763c26: 無色。法智不然依縁別故。從淨等至所生亦
T1562_.29.0763c27: 然。而各兼生自地染汚。故有頂淨無間生六。
T1562_.29.0763c28: 謂自淨染下淨無漏。從初靜慮無間生七。無
T1562_.29.0763c29: 所有八第二定九。識處生十餘生十一。從染
T1562_.29.0764a01: 等至生自淨染。并生次下一地淨定。謂爲自
T1562_.29.0764a02: 地煩惱所逼。於下淨定亦生尊重故有從染
T1562_.29.0764a03: 生。次下淨極相違故不生無漏。若於染淨
T1562_.29.0764a04: 能正了知。可能從染轉生下淨。是則此淨還
T1562_.29.0764a05: 從淨生。以正了知是淨攝故。非諸染汚能正
T1562_.29.0764a06: 了知。如何彼能從染生淨。先願力故謂先願
T1562_.29.0764a07: 言。寧得下淨不須上染。先願勢力隨相續轉
T1562_.29.0764a08: 故。後從染生下淨定。如先立願方趣睡眠。至
T1562_.29.0764a09: 所期時便能覺悟。如是所説淨染生染。但
T1562_.29.0764a10: 約在定淨及染説。若生淨染生染不然。謂命
T1562_.29.0764a11: 終時從生得淨。一一無間生一切染。若從生
T1562_.29.0764a12: 染一一無間。能生自地一切。下染不生上
T1562_.29.0764a13: 者未離下故。所言從淨生無漏者。爲一切種
T1562_.29.0764a14: 皆能生耶。不爾云何。頌曰
T1562_.29.0764a15:     淨定有四種 謂即順退分
T1562_.29.0764a16:     順住順勝進 順決擇分攝
T1562_.29.0764a17:     如次順煩惱 自上地無漏
T1562_.29.0764a18:     互相望如次 生二三三一
T1562_.29.0764a19: 論曰。諸淨等至總有四種。一順退分攝。二順
T1562_.29.0764a20: 住分攝。三順勝進分攝。四順決擇分攝。地各
T1562_.29.0764a21: 有四有頂唯三。由彼更無上地可趣。故彼地
T1562_.29.0764a22: 無有順勝進分攝。於此四中唯第四分能生
T1562_.29.0764a23: 無漏。所以者何。由此四種有如是相。順退
T1562_.29.0764a24: 分能順煩惱。順住分能順自地。順勝進分
T1562_.29.0764a25: 能順上地。順決擇分能順無漏。故諸無漏唯
T1562_.29.0764a26: 從此生。有餘師言。順退分者住彼可退。順住
T1562_.29.0764a27: 分者住彼不退。亦不升進。順勝進分者住彼
T1562_.29.0764a28: 能升進。順決擇分者住彼起聖道。有言住彼
T1562_.29.0764a29: 順通達諦。由此無間能入離生。應知此中決
T1562_.29.0764b01: 定義者。謂諸聖道必此無間生。非此無間必
T1562_.29.0764b02: 能生聖道。若異此者是則應説。唯世第一法
T1562_.29.0764b03: 名順決擇分。有餘師言。順退分者。與諸煩惱
T1562_.29.0764b04: 下上相雜。染淨展轉現在前故。順住分者。能
T1562_.29.0764b05: 以種種麁等行相。棄背下地靜等行相攝受
T1562_.29.0764b06: 自地。順勝進分者。觀自地過上地功徳。順決
T1562_.29.0764b07: 擇分者。如煖頂忍世第一法。無漏無間何分
T1562_.29.0764b08: 現前。有説通三除順退分。理實唯二謂後二
T1562_.29.0764b09: 種。諸有修習超等至等。唯順決擇最堅勝故。
T1562_.29.0764b10: 諸瑜伽師作如是説。若觀行者於自地定。不
T1562_.29.0764b11: 善通達不恒安住。於上地定不能欣求。數數
T1562_.29.0764b12: 現行順下地想。彼之等持名順退分。或由
T1562_.29.0764b13: 自地離染退得名順退分。成就此定補特伽
T1562_.29.0764b14: 羅名爲退者。如成牛行説名爲牛。凶勃難迴
T1562_.29.0764b15: 説名牛行。於自地定耽著不捨。於上地定不
T1562_.29.0764b16: 能欣求。彼之等持名順住分。於自地定雖能
T1562_.29.0764b17: 多住而不耽著。於上地定欣樂。牽引彼之等
T1562_.29.0764b18: 持。名順勝進分。於自上定皆不耽著多住厭
T1562_.29.0764b19: 想。爲欲令斷彼之等持。名順決擇分。諸有安
T1562_.29.0764b20: 住順退分者。於廣大果心多繋縛。諸有安住
T1562_.29.0764b21: 順住分者。數住自定不能上求。諸有安住順
T1562_.29.0764b22: 勝進者。能展轉求所餘勝定。然勝進分總有
T1562_.29.0764b23: 二種。一者自地殊勝功徳。二者上地殊勝功
T1562_.29.0764b24: 徳。若能牽引彼名順勝進分。此有二類或厭
T1562_.29.0764b25: 或欣。諸有安住順決擇者。樂斷諸有樂修無
T1562_.29.0764b26: 漏。是名安住四分者別。若順煩惱名順退分。
T1562_.29.0764b27: 諸阿羅漢寧有退理。非彼猶有順退分定。可
T1562_.29.0764b28: 令現行離染捨故。雖有此難而實無違。謂順
T1562_.29.0764b29: 住中有順退者。亦得建立順退分名。從彼有
T1562_.29.0764c01: 退如先已説。此四相望互相生者。初能生二
T1562_.29.0764c02: 謂順退住。第二生三除順決擇。第三生三除
T1562_.29.0764c03: 順退分。第四生一謂自非餘。有説亦生順勝
T1562_.29.0764c04: 進分。如上所言淨及無漏。皆能上下超至第
T1562_.29.0764c05: 三。行者如何修超等至。加行成滿差別云何。
T1562_.29.0764c06: 頌曰
T1562_.29.0764c07:     二類定順逆 均間次及超
T1562_.29.0764c08:     至間超爲成 三洲利無學
T1562_.29.0764c09: 論曰。本善等至分爲二類。一者有漏。二者無
T1562_.29.0764c10: 漏。往上名順還下名逆。同類名均異類名間。
T1562_.29.0764c11: 相隣名次越一名超。謂觀行者修超定時。先
T1562_.29.0764c12: 於有漏八地等至。順逆均次現前數習。次於
T1562_.29.0764c13: 無漏七地等至。順逆均次現前數習。次於有
T1562_.29.0764c14: 漏無漏等至。順逆間次現前數習。次於有漏
T1562_.29.0764c15: 順逆均超現前數習。次於無漏順逆均超現
T1562_.29.0764c16: 前數習。是名修習超加行滿。後於有漏無漏
T1562_.29.0764c17: 等至。順逆間超名超定成。此中超者謂頓超
T1562_.29.0764c18: 二。一者超地。二者超法。唯能超一故至第三。
T1562_.29.0764c19: 遠故無能超入第四。修超等至唯欲三洲除
T1562_.29.0764c20: 北倶盧。然通男女不時解脱諸阿羅漢。要得
T1562_.29.0764c21: 無諍妙願智等。邊際定者能超非餘。定自在
T1562_.29.0764c22: 故無煩惱故。時解脱者雖無煩惱。定不自在。
T1562_.29.0764c23: 諸見至者雖定自在有餘煩惱。故皆不能修
T1562_.29.0764c24: 超等至。勝解作意不能無間。修超等至勢力
T1562_.29.0764c25: 劣故。此諸等至依何身起。頌曰
T1562_.29.0764c26:     諸定依自下 非上無用故
T1562_.29.0764c27:     唯生有頂聖 起下盡餘惑
T1562_.29.0764c28: 論曰。諸等至起依自下身。依上地身無容起
T1562_.29.0764c29: 下。上地起下無所用故。自有勝定故下勢力
T1562_.29.0765a01: 劣故。已棄捨故可厭毀故。總相雖然若委細
T1562_.29.0765a02: 説。聖生有頂必起無漏無所有處。爲盡自地
T1562_.29.0765a03: 所餘煩惱。自無聖道欣樂起故。唯無所有最
T1562_.29.0765a04: 隣近故。起彼現前盡餘煩惱。離無漏道必無
T1562_.29.0765a05: 有能。斷彼餘惑成阿羅漢。是故有頂無漏無
T1562_.29.0765a06: 所有處依九地身。有漏無所有處依八地身。
T1562_.29.0765a07: 有漏無漏識無邊處依七地身。空無邊處依
T1562_.29.0765a08: 六地身。乃至初定依二地身謂自及欲。若成
T1562_.29.0765a09: 就依有漏如起無漏。一切依九地身。諸等至
T1562_.29.0765a10: 中誰縁何境。頌曰
T1562_.29.0765a11:     味定縁自繋 淨無漏遍縁
T1562_.29.0765a12:     根本善無色 不縁下有漏
T1562_.29.0765a13: 論曰。味定但縁自地有漏法。以有漏法是所
T1562_.29.0765a14: 繋事故。所繋言顯是三有攝。不縁無漏法愛
T1562_.29.0765a15: 行相轉故。若愛無漏應非煩惱。不縁上地法
T1562_.29.0765a16: 愛界地別故。不縁下地法已離彼貪故。淨及
T1562_.29.0765a17: 無漏倶能遍縁。自上下地有爲無爲皆爲境
T1562_.29.0765a18: 故。有差別者無記無爲非無漏境。唯於有法
T1562_.29.0765a19: 説能遍縁。無非所縁前已説故。根本地攝善
T1562_.29.0765a20: 無色定。不縁下地諸有漏法。以下地法不寂
T1562_.29.0765a21: 靜故。本善無色極寂靜故。由此理故經於無
T1562_.29.0765a22: 色。皆言超越一切下地。於諸靜慮不如是説。
T1562_.29.0765a23: 以本無色不縁下繋。是故於下説超越言。諸
T1562_.29.0765a24: 靜慮中有遍縁智。故於下地不言超越。既説
T1562_.29.0765a25: 超越色想等言。故知但依超所縁説。若此超
T1562_.29.0765a26: 越爲顯離繋。應説超一切非唯色想等。又靜
T1562_.29.0765a27: 慮中應言超越。自上地法無不能縁。雖亦能
T1562_.29.0765a28: 縁下地無漏。而但縁類不縁法品。以但能縁
T1562_.29.0765a29: 目全治故。法非全治如先已説。又法品道於
T1562_.29.0765b01: 無色界。雖能對治是客非主。亦不能縁下地
T1562_.29.0765b02: 法滅。既遮無色根本縁下。義准近分有縁下
T1562_.29.0765b03: 能。彼無間道必縁下故。味淨無漏三等至中。
T1562_.29.0765b04: 何等力能斷諸煩惱。頌曰
T1562_.29.0765b05:     無漏能斷惑 及諸淨近分
T1562_.29.0765b06: 論曰。諸無漏定皆能斷惑。本淨尚無能況諸
T1562_.29.0765b07: 染能斷。謂本淨定不能斷下已離染故。不能
T1562_.29.0765b08: 斷上以勝己故。不能斷自與自地惑同一縛
T1562_.29.0765b09: 故。又自於自非對治故。若淨近分亦能斷惑。
T1562_.29.0765b10: 以皆能斷次下地故。中間攝淨亦不能斷。近
T1562_.29.0765b11: 分有幾何受相應。於味等三爲皆具不。頌曰
T1562_.29.0765b12:     近分八捨淨 初亦聖或三
T1562_.29.0765b13: 論曰。諸近分定亦有八種。與八根本爲入門
T1562_.29.0765b14: 故。一切唯一捨受相應。作功用轉故未離下
T1562_.29.0765b15: 怖故。此八近分皆淨定攝。唯初近分亦通無
T1562_.29.0765b16: 漏。皆無有味離染道故。上七近分無無漏者。
T1562_.29.0765b17: 於自地法不厭背故。唯初近分通無漏者。於
T1562_.29.0765b18: 自地法能厭背故。此地極隣近多災患界故。
T1562_.29.0765b19: 以諸欲貪由尋伺起。此地猶有尋伺隨故。若
T1562_.29.0765b20: 爾何縁毘婆沙説。諸近分地有結生心。非無
T1562_.29.0765b21: 染心有結生理。故應近分有味相應。今於此
T1562_.29.0765b22: 中遮有定染。不遮生染故不相違。或有餘師
T1562_.29.0765b23: 作如是説。初近分定亦有定染。未起根本亦
T1562_.29.0765b24: 貪此故。由此未至具有三種。中間靜慮與諸
T1562_.29.0765b25: 近分。爲無別義爲亦有殊。義亦有殊謂諸近
T1562_.29.0765b26: 分。是離染道入根本因中間不然。復有別義。
T1562_.29.0765b27: 頌曰
T1562_.29.0765b28:     中靜慮無尋 具三唯捨受
T1562_.29.0765b29: 論曰。初本近分尋伺相應。上七定中皆無尋
T1562_.29.0765c01: 伺。唯中靜慮有伺無尋。故彼勝初未及第
T1562_.29.0765c02: 二。依此義故立中間名。由此上無中間靜慮。
T1562_.29.0765c03: 一地昇降無如此故。謂中間定初靜慮攝而
T1562_.29.0765c04: 有差別。謂此減尋上立中間。減何成異故中
T1562_.29.0765c05: 間定初有上無。豈不契經説七依定。寧知別
T1562_.29.0765c06: 有未至中間。由有契經及正理故且有未至。
T1562_.29.0765c07: 如契經言諸有未能入初定等。具足安住而
T1562_.29.0765c08: 由聖慧。於現法中得諸漏盡。若無未至聖慧
T1562_.29.0765c09: 依何。又蘇使摩契經中説。有慧解脱者不得
T1562_.29.0765c10: 根本定。豈不依定成慧解脱。由此證知有未
T1562_.29.0765c11: 至定有中間定。如契經説有尋伺等三三摩
T1562_.29.0765c12: 地。經説初定與尋伺倶。第二等中尋伺皆息。
T1562_.29.0765c13: 若無中靜慮誰有伺無尋。以心心所漸次息
T1562_.29.0765c14: 故。理應有定有伺無尋。又大梵王是世界主。
T1562_.29.0765c15: 離中間定誰爲勝因。由此證知有中間定。然
T1562_.29.0765c16: 佛不數説有未至中間。以二即初靜慮攝故。
T1562_.29.0765c17: 説初靜慮即已説彼。唯初近分名未至者。爲
T1562_.29.0765c18: 欲簡別餘近分故。非此近分乘先定起。又非
T1562_.29.0765c19: 住此已起愛味。依如是義立未至名。非上定
T1562_.29.0765c20: 邊亦名未至。皆乘先定勢力引生。及住彼時
T1562_.29.0765c21: 已起味故。毘婆沙者作如是説。未至本地立
T1562_.29.0765c22: 未至名。是本地徳未現前義。此中間定具味
T1562_.29.0765c23: 等三。以別繋屬一生處故。謂極修習中間定
T1562_.29.0765c24: 者。未來當在大梵處生。故亦具三如根本定。
T1562_.29.0765c25: 非根本地起愛貪彼。如所味有別能味亦別
T1562_.29.0765c26: 故。此有勝徳可愛味故。無漏定生亦漸減
T1562_.29.0765c27: 故。此亦一向捨受相應。無三識身故無樂受。
T1562_.29.0765c28: 無喜受者已不共初。然於初貪未能離故。又
T1562_.29.0765c29: 由自勉功用轉故。由此説爲苦通行攝。非憂
T1562_.29.0766a01: 苦者已出欲故。由此一向捨受相應。此定能
T1562_.29.0766a02: 招大梵處果。多修習者爲大梵故
T1562_.29.0766a03: ＊説一切有部順正理論＊卷第七十八
T1562_.29.0766a04:
T1562_.29.0766a05:
T1562_.29.0766a06:
T1562_.29.0766a07: 阿毘達磨順正理論卷第七十九
T1562_.29.0766a08:   尊者衆賢造
T1562_.29.0766a09: 　＊三藏法師玄奘奉　　＊詔譯　
T1562_.29.0766a10:   ＊辯定品第八之三
T1562_.29.0766a11: 已辯等至云何等持。經説等持總有三種。一
T1562_.29.0766a12: 有尋有伺三摩地。二無尋唯伺三摩地。三無
T1562_.29.0766a13: 尋無伺三摩地。如是三種相別云何。頌曰
T1562_.29.0766a14:     初下有尋伺 中唯伺上無
T1562_.29.0766a15: 論曰。前來因事屡辯此三。今於此中略顯別
T1562_.29.0766a16: 相。有尋有伺三摩地者。謂與尋伺相應等持。
T1562_.29.0766a17: 此初靜慮及未至攝。無尋唯伺三摩地者。謂
T1562_.29.0766a18: 唯與伺相應等持。此即中間靜慮地攝。無尋
T1562_.29.0766a19: 無伺三摩地者。謂非尋伺相應等持。此從第
T1562_.29.0766a20: 二靜慮近分。乃至非想非非想攝。契經復説
T1562_.29.0766a21: 三種等持。一空三摩地。二無願三摩地。三無
T1562_.29.0766a22: 相三摩地。如是三種相別云何。頌曰
T1562_.29.0766a23:     空謂空非我 無相謂滅四
T1562_.29.0766a24:     無願謂餘十 諦行相相應
T1562_.29.0766a25:     此通淨無漏 無漏三脱門
T1562_.29.0766a26: 論曰。空三摩地謂空非我。二種行相相應等
T1562_.29.0766a27: 持。故説空等持近治有身見。身見亦有二行
T1562_.29.0766a28: 相故。謂空行相近治我所見。非我行相近治
T1562_.29.0766a29: 我見。觀法非我名非我行相。觀此中無我名
T1562_.29.0766b01: 空行相。由此空行相近治我所見。以此中都
T1562_.29.0766b02: 無我。故此法非我所。豈不空行相即非我行
T1562_.29.0766b03: 相。知此非我此中無我。二種行相竟有何別。
T1562_.29.0766b04: 非無差別言此中無我。不能顯我畢竟無體
T1562_.29.0766b05: 故。謂此但顯彼此互無。不能顯成畢竟無我。
T1562_.29.0766b06: 以有體法亦互無故。若言此法非我便顯。我
T1562_.29.0766b07: 畢竟無以一切法。法相等故。由此若修非我
T1562_.29.0766b08: 行相便治我見。修空行相治我所見。如何無
T1562_.29.0766b09: 別無相三摩地。謂縁滅諦四種行相相應等
T1562_.29.0766b10: 持。涅槃離諸相故名無相。縁彼三摩地得無
T1562_.29.0766b11: 相名。相略有十。謂色等五男女二種三有爲
T1562_.29.0766b12: 相。或復相者是因異名。涅槃無因故名無相。
T1562_.29.0766b13: 或相謂世蘊上中下。涅槃異彼故名無相。無
T1562_.29.0766b14: 願三摩地。謂縁餘諦十種行相相應等持。十
T1562_.29.0766b15: 行相者。謂苦非常因集生縁道如行出。如是
T1562_.29.0766b16: 空等三三摩地。三摩地相雖無差別。而依對
T1562_.29.0766b17: 治意樂所縁。如其次第建立三種。由意樂故
T1562_.29.0766b18: 不願三有。理且可然有過患故。寧由意樂不
T1562_.29.0766b19: 願聖道。以諸聖道依屬有故。若爾何用修習
T1562_.29.0766b20: 聖道。以是涅槃能趣因故。非離聖道有得涅
T1562_.29.0766b21: 槃。爲求涅槃故修聖道。道如船筏必應捨故。
T1562_.29.0766b22: 亦由意樂不願聖道。故縁道行相亦得無願
T1562_.29.0766b23: 名。以本期心厭有爲故。空非我相非所厭捨。
T1562_.29.0766b24: 以與涅槃相相似故。由此二行相雖縁可厭
T1562_.29.0766b25: 法。不取可厭相不得無願名。此三等持通淨
T1562_.29.0766b26: 無漏。世出世間等持攝故。世間攝故通十一
T1562_.29.0766b27: 地。出世攝者唯通九地。上七定邊無勝徳故。
T1562_.29.0766b28: 於中無漏者名三解脱門能與涅槃爲入門
T1562_.29.0766b29: 故。非諸有漏法是眞解脱門。性住世間違解
T1562_.29.0766c01: 脱故。三三摩地縁境別者。若有漏空縁一切
T1562_.29.0766c02: 法。若無漏空唯縁苦諦。無願能縁苦集道諦。
T1562_.29.0766c03: 無相唯縁滅諦爲境。三三摩地念住別者。無
T1562_.29.0766c04: 相唯法餘皆通四。契經復説三重等持。一空
T1562_.29.0766c05: 空三摩地。二無願無願三摩地。三無相無相
T1562_.29.0766c06: 三摩地。如是三種相別云何。頌曰
T1562_.29.0766c07:     重二縁無學 取空非常相
T1562_.29.0766c08:     後縁無相定 非擇滅爲靜
T1562_.29.0766c09:     有漏人不時 離上七近分
T1562_.29.0766c10: 論曰。此三等持縁前空等。取空等相故立空
T1562_.29.0766c11: 空等名。空空等持縁前無學空三摩地。取彼
T1562_.29.0766c12: 空相空相順厭勝非我故。謂彼先起無學等
T1562_.29.0766c13: 持。於五取蘊思惟空相。從此後起殊勝善根
T1562_.29.0766c14: 相應等持。縁前無學空三摩地。思惟空相於
T1562_.29.0766c15: 空取空故名空空。如燒死屍以杖迴轉。屍既
T1562_.29.0766c16: 盡已杖亦應燒。如是由空燒煩惱已。復起空
T1562_.29.0766c17: 定厭捨前空重空等持。空行相後起即復還
T1562_.29.0766c18: 與空行相相應。唯此最能順厭捨故。非我行
T1562_.29.0766c19: 相則不如是。見無我者於諸有爲法。起厭背
T1562_.29.0766c20: 心不如見空故。諸有已見諸法無我。而於諸
T1562_.29.0766c21: 有猶生樂者。以於諸行中不審見空故。由此
T1562_.29.0766c22: 空定雖二行相倶。而但名空不説爲非我。空
T1562_.29.0766c23: 於厭捨極隨順故。無願無願縁前無學。無願
T1562_.29.0766c24: 等持取非常相。謂彼先起無學等持。於五取
T1562_.29.0766c25: 蘊中思惟非常相。從此後起殊勝善根。相應
T1562_.29.0766c26: 等持縁前無學。無願三摩地思惟非常相。於
T1562_.29.0766c27: 無願不願名無願無願。擧喩顯示如前應知。
T1562_.29.0766c28: 重無願等持非常行。相後起即復還與非常行
T1562_.29.0766c29: 相相應。唯此可能縁厭道故。非苦行相能縁
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