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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_.29.0766a01: 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: 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
T1562_.29.0767a01: 聖道。聖道非苦趣苦滅故。苦法不能趣苦寂
T1562_.29.0767a02: 滅。亦非因等四能縁聖道。以聖道不能令苦
T1562_.29.0767a03: 續故。非道等四者此厭捨道故。非欣行相能
T1562_.29.0767a04: 爲厭捨。豈不如無願不願聖道。而作道等四
T1562_.29.0767a05: 此亦應然。此例不然。無願正厭有兼於聖道
T1562_.29.0767a06: 起不願心故。謂前無願正厭於有。聖道依有
T1562_.29.0767a07: 故兼不願。雖望意樂説不願道。而於聖道非
T1562_.29.0767a08: 憎厭。故亦能作道等四種。無願無願正憎
T1562_.29.0767a09: 厭道。故以非常觀道過失。道等行相無容厭
T1562_.29.0767a10: 道。是故於此不作彼四。若道非常故可厭者。
T1562_.29.0767a11: 應於聖道作苦行相有彼相故。如契經言。諸
T1562_.29.0767a12: 非常即是苦非諸聖道。可有苦相安立諦理
T1562_.29.0767a13: 相各別故。謂依別相立苦諦名。聖道如何亦
T1562_.29.0767a14: 有苦相。又契經中簡別説故。如契經説略説
T1562_.29.0767a15: 一切五取蘊苦。若道非常故有苦相應但説
T1562_.29.0767a16: 蘊。既言取蘊方是苦攝。由此證知聖道非苦。
T1562_.29.0767a17: 若謂譬如觀集爲苦。諦相雖別而見非倒。以
T1562_.29.0767a18: 五取蘊通苦集故。如是應知觀道爲苦。諦相
T1562_.29.0767a19: 雖別見亦非*倒。以無漏蘊通苦道故。由此不
T1562_.29.0767a20: 壞安立諦理。此亦非理。且定不應觀集爲苦
T1562_.29.0767a21: 見非顛倒。以五取蘊因性名集。果性名苦其
T1562_.29.0767a22: 性各異。若觀因爲果必觀果爲因。差別因縁
T1562_.29.0767a23: 不可得故。則是倒見非諦觀攝。寧爲不壞安
T1562_.29.0767a24: 立諦理。是則應無苦集智異。或應苦道智如
T1562_.29.0767a25: 苦集智。所縁無別故共立遍知。謂彼既言苦
T1562_.29.0767a26: 集同體。觀集爲苦非顛倒見。二智境同故不
T1562_.29.0767a27: 別立遍知。如是應言苦道同體。觀道爲苦非
T1562_.29.0767a28: 顛倒見。二智境同故不別立遍知。既不許然
T1562_.29.0767a29: 道寧是苦。又道與苦事各別故。謂契經説無
T1562_.29.0767b01: 漏五根。於去來今能斷衆苦。又説道能斷以
T1562_.29.0767b02: 生爲本苦。又契經説道應修習苦應永斷故
T1562_.29.0767b03: 道非苦。若謂經言法如船筏亦應斷者。理亦
T1562_.29.0767b04: 不然。經不説法治所斷故。謂於先時修聖道
T1562_.29.0767b05: 法所作已辦。更不應修依應捨義説名應斷。
T1562_.29.0767b06: 非治所斷與苦不同。或經中法聲目契經等
T1562_.29.0767b07: 法。應斷言顯得旨忘詮。或經所言法尚應斷。
T1562_.29.0767b08: 顯已與果無用因法。可捨名斷如順住分。非
T1562_.29.0767b09: 如苦性道亦可斷。是故苦道其體各異。又若
T1562_.29.0767b10: 經言諸非常即是苦。即言聖道亦有苦相。經
T1562_.29.0767b11: 次亦言諸是苦即非我。應執涅槃非非我性。
T1562_.29.0767b12: 或應亦許是苦非常。許則定應非涅槃性。若
T1562_.29.0767b13: 謂但言諸是苦皆非我。不言非我皆是苦。何
T1562_.29.0767b14: 不亦言諸是苦皆非常。不言非常皆是苦。若
T1562_.29.0767b15: 謂非常體即是苦。苦即非我但名有異。則空
T1562_.29.0767b16: 無願應無差別。以許非我即苦等故。若謂經
T1562_.29.0767b17: 言苦即非我。許一切苦皆非我性。此經既説
T1562_.29.0767b18: 非常即苦。應許非常皆是苦性。理實如是
T1562_.29.0767b19: 以此經中。所言非常不説道故。爲依何法説
T1562_.29.0767b20: 非常言。以諸愚夫於五取蘊。執爲常等起四
T1562_.29.0767b21: 顛倒。爲破彼執説非常言。乘此復言非常即
T1562_.29.0767b22: 苦。此言意顯有漏非常。皆是苦性苦皆非我。
T1562_.29.0767b23: 非説一切非常非我。理必應爾。以契經中於
T1562_.29.0767b24: 計常境説非常故。或於此中言非常者。非唯
T1562_.29.0767b25: 帶生滅要命終受生。謂諸愚夫計人天樂。故
T1562_.29.0767b26: 經依彼有麁非常。説即是苦如三惡趣。以何
T1562_.29.0767b27: 爲證知此經中。非常等言唯依有漏。由此經
T1562_.29.0767b28: 後復作是説。色受等諸法非我故。非常。豈可
T1562_.29.0767b29: 涅槃亦非常性。故知此經唯約聖慧。四種行
T1562_.29.0767c01: 相縁苦諦説。若謂聖道非常故應苦。寧不許
T1562_.29.0767c02: 道無漏故非苦。若謂於樂計爲苦見。如何但
T1562_.29.0767c03: 言見滅斷者。於滅謂苦其過重故。謂見涅槃
T1562_.29.0767c04: 以爲苦者。極能増長樂生死心。見道不然是
T1562_.29.0767c05: 故偏説。如病厭藥易可療治。若厭病愈難爲
T1562_.29.0767c06: 救療。或諸聖道依苦而轉。故見爲苦過非甚
T1562_.29.0767c07: 重。由此論中略而不説。有餘説故義不相違。
T1562_.29.0767c08: 又契經言。若於喜樂如實知樂。我定説彼於
T1562_.29.0767c09: 四諦理。如實現觀故知有爲非全是苦。由此
T1562_.29.0767c10: 於道可觀非常。成重無願必不觀苦。無相無
T1562_.29.0767c11: 相即縁無學無相三摩地。非擇滅爲境。以無
T1562_.29.0767c12: 漏法無擇滅故。但取靜相非滅妙離。謂彼先
T1562_.29.0767c13: 起無學等持。於擇滅中思惟靜相。從此後起
T1562_.29.0767c14: 殊勝善根相應等持。即縁無學無相三摩地
T1562_.29.0767c15: 非擇滅爲境。思惟靜相於無相滅。復觀爲無
T1562_.29.0767c16: 相名無相無相。擧喩顯示如前應知重無相
T1562_.29.0767c17: 等持。靜行相後起即復還。與靜行相相應。唯
T1562_.29.0767c18: 此能觀非擇滅故。非妙行相境無記故非離
T1562_.29.0767c19: 行相。以雖證得彼非擇滅。猶縛隨故非滅行
T1562_.29.0767c20: 相。以非擇滅非永解脱一切苦故。又若觀滅
T1562_.29.0767c21: 濫非常故。所言靜者惟顯止息。故非擇滅得
T1562_.29.0767c22: 有靜相。以修聖道經久劬勞。於彼息中便生
T1562_.29.0767c23: 樂想。故重無相取靜非餘。重三等持唯是有
T1562_.29.0767c24: 漏。以於聖道生厭捨故。非無漏定厭捨聖道。
T1562_.29.0767c25: 二縁聖道取空非常。理可名爲厭捨聖道。無
T1562_.29.0767c26: 相無相但縁無爲作靜行相。何名厭道此欣
T1562_.29.0767c27: 無學無相等持。不轉之因故名厭道。謂彼定
T1562_.29.0767c28: 起義作是言。無相等持不生爲善。此既欣讃
T1562_.29.0767c29: 聖道不生。如何不名厭捨聖道。前無相定非
T1562_.29.0768a01: 此所縁。如何此名無相無相。或應許此定不
T1562_.29.0768a02: 縁非擇滅。但縁無學無相不生。此亦不然准
T1562_.29.0768a03: 釋故。謂縁無相定非擇滅。此非擇滅亦
T1562_.29.0768a04: 離諸相。縁無相無相故得無相無相名。縁無
T1562_.29.0768a05: 相境作靜行相。是故此定從境立名。唯三洲
T1562_.29.0768a06: 人能起此定通依男女。以依女身亦能自在。
T1562_.29.0768a07: 延促壽故唯無學位。以有學者但欣聖道未
T1562_.29.0768a08: 能厭故。此亦非一切唯不時解脱。以時解脱
T1562_.29.0768a09: 愛聖道故。依十一地除上七邊。以上七邊無
T1562_.29.0768a10: 勝徳故。若在欲界從未至攝聖道後起。若在
T1562_.29.0768a11: 有頂無所有攝聖道後生。餘皆自地聖道後
T1562_.29.0768a12: 起就總類説。此從法類苦滅四智無間而生。
T1562_.29.0768a13: 若就別説欲界攝者非類後生。上界攝者非
T1562_.29.0768a14: 法後起。前二非滅後起。第三非苦後生。餘行
T1562_.29.0768a15: 相後起此定故。應得此者皆盡智時由離染
T1562_.29.0768a16: 得。後由加行方起現前。唯我世尊不由加行。
T1562_.29.0768a17: 順趣解脱起此現前。於道尚厭豈欣諸有。此
T1562_.29.0768a18: 後亦起聖道現前。然厭道故非無間起。欲界
T1562_.29.0768a19: 攝者是思所成。餘修所成依定起故。契經復
T1562_.29.0768a20: 説四修等持。一爲住現法樂修三摩地。二爲
T1562_.29.0768a21: 得勝知見修三摩地。三爲得分別慧修三摩
T1562_.29.0768a22: 地。四爲諸漏永盡修三摩地。如是四種相別
T1562_.29.0768a23: 云何。頌曰
T1562_.29.0768a24:     爲得現法樂 修諸善靜慮
T1562_.29.0768a25:     爲得勝知見 修淨天眼通
T1562_.29.0768a26:     爲得分別慧 修諸加行善
T1562_.29.0768a27:     爲得諸漏盡 修金剛喩定
T1562_.29.0768a28: 論曰。如契經説有修等持。若習若修若多所
T1562_.29.0768a29: 作。得現樂住乃至廣説。善言通攝淨及無漏。
T1562_.29.0768b01: 修諸善靜慮得住現法樂。而經但説初靜慮
T1562_.29.0768b02: 者。於中樂想最増盛故。謂超欲界衆多過失。
T1562_.29.0768b03: 故於此中樂想増盛。如遊砂磧熱渇疲勞。創
T1562_.29.0768b04: 飮濁水亦生勝樂。或聖道樂此具有故。謂具
T1562_.29.0768b05: 一切菩提分法。四沙門果九斷遍知三界對
T1562_.29.0768b06: 治。又諸定首諸定樂因。是故偏説。豈不經説
T1562_.29.0768b07: 如是苾芻。住此先受離生喜樂。後生梵衆受
T1562_.29.0768b08: 樂同此。何故不言住後法樂。詳此唯説現法
T1562_.29.0768b09: 樂者。爲令棄捨樂現欲樂。説現定樂令其欣
T1562_.29.0768b10: 樂。或現樂住是後樂依。但説所依能依已顯。
T1562_.29.0768b11: 如契經説。先住此間入諸等至後方生彼。或
T1562_.29.0768b12: 現法樂三乘皆住。後樂不定是故不説。謂或
T1562_.29.0768b13: 退墮或上受生或般涅槃便不住故。雖諸靜
T1562_.29.0768b14: 慮即現法樂。依近分故説爲得。言修近分
T1562_.29.0768b15: 力得根本故。或即依現樂説爲得言。如言
T1562_.29.0768b16: 石子體故無有過。有説此定佛依自説。如説
T1562_.29.0768b17: 菩薩居贍部林。起初世間似無漏定。能引一
T1562_.29.0768b18: 切有情共樂。由此不説後法樂住。即由此故
T1562_.29.0768b19: 亦但説初。菩薩爾時唯得初故。若依諸定修
T1562_.29.0768b20: 天眼通。便能獲得殊勝知見。此依何義立知
T1562_.29.0768b21: 見名。本靜慮中有遍照智。此遍照故立以見
T1562_.29.0768b22: 名。見體即知故名知見。眼根名見世所極成。
T1562_.29.0768b23: 爲簡異彼以知標見。或即此見決斷所縁。故
T1562_.29.0768b24: 名爲知即亦名見。謂本靜慮是樂行道。不多
T1562_.29.0768b25: 劬勞而現前故。不劬勞故其體堅牢。由體堅
T1562_.29.0768b26: 牢故用決定。用決定故立以知名。見義如前
T1562_.29.0768b27: 故名知見。爲知爲見修此等持。即是爲求決
T1562_.29.0768b28: 定照義。此亦善逝依自而説。謂爲顯佛以
T1562_.29.0768b29: 眼通。觀諸有情死生險難。方爲拔濟起靜慮
T1562_.29.0768c01: 等。故爲知見修天眼通。有餘師言。爲欲勝伏
T1562_.29.0768c02: 諸隨煩惱起勝知見。起此勝知見不離光明
T1562_.29.0768c03: 想。此光明想引天眼通。由天眼通得勝知見。
T1562_.29.0768c04: 若修三界諸加行善。及無漏善得分別慧。謂
T1562_.29.0768c05: 從欲界乃至有頂。諸聞思修所成善法。及餘
T1562_.29.0768c06: 一切無漏有爲。總説名爲加行善法。修此善
T1562_.29.0768c07: 法能引慧生。於諸境中差別而轉。故言修此
T1562_.29.0768c08: 得分別慧。如説善逝住二尋思。能如實知諸
T1562_.29.0768c09: 受起等。此顯修善得分別慧。説加行言爲簡
T1562_.29.0768c10: 生得。非修習生得得未曾得故。若修金剛
T1562_.29.0768c11: 喩定便得諸漏永盡。謂若修習第四靜慮。金
T1562_.29.0768c12: 剛喩定并隨轉法。便能獲得諸漏永盡。第四
T1562_.29.0768c13: 靜慮佛依自説。無上菩提依此得故。金剛喩
T1562_.29.0768c14: 定頓證漏盡。引盡智生是故偏説。有説一切
T1562_.29.0768c15: 有頂斷治。第四靜慮皆此所攝。此經所説若
T1562_.29.0768c16: 習若修。若多所作義差別者。爲欲顯示習修
T1562_.29.0768c17: 得修所治。更遠如其次第如是。已辯所依止
T1562_.29.0768c18: 定。當辯依定所起功徳。諸功徳中先辯無量。
T1562_.29.0768c19: 頌曰
T1562_.29.0768c20:     無量有四種 對治瞋等故
T1562_.29.0768c21:     慈悲無瞋性 喜喜捨無貪
T1562_.29.0768c22:     此行相如次 與樂及拔苦
T1562_.29.0768c23:     欣慰有情等 縁欲界有情
T1562_.29.0768c24:     喜初二靜慮 餘六或五十
T1562_.29.0768c25:     不能斷諸惑 人起定成三
T1562_.29.0768c26: 論曰。無量有四。一慈二悲三喜四捨。言無量
T1562_.29.0768c27: 者無量有情爲所縁故。此四能引無量福故。
T1562_.29.0768c28: 無量愛果此爲因故。有説此能違無量戲論
T1562_.29.0768c29: 故。貪等諸惑皆名戲論。何縁無量四無増減。
T1562_.29.0769a01: 對治四種多行障故。如契經説。若習若修若
T1562_.29.0769a02: 多所作慈能斷瞋。悲能斷害。喜斷不欣慰。捨
T1562_.29.0769a03: 斷欲貪瞋故唯有四。瞋謂心所。欲殺有情欲
T1562_.29.0769a04: 惱有情心所名害。耽著境界於諸善品。不樂
T1562_.29.0769a05: 住因名不欣慰。於妙欲境起染欣樂。情無厭
T1562_.29.0769a06: 足名爲欲貪。此中慈悲無瞋爲性。若爾此二有
T1562_.29.0769a07: 何差別。性雖無別然慈能治。殺有情瞋歡行
T1562_.29.0769a08: 相轉。悲是對治惱有情瞋慼行相轉。是謂差
T1562_.29.0769a09: 別。如苦與樂領納。雖同而損益殊故。體有別
T1562_.29.0769a10: 苦樂體別如先已辯。慈悲二種差別亦然。有
T1562_.29.0769a11: 作是言。悲是不害近治害故理實如是。但害
T1562_.29.0769a12: 似瞋似瞋名説。悲之行相亦似無瞋立無瞋
T1562_.29.0769a13: 名實是不害。諸古師説。喜即喜受何縁觀行
T1562_.29.0769a14: 者爾時喜受生。若縁與樂與慈無異。若縁拔
T1562_.29.0769a15: 苦應與悲同。又契經言。欣故生喜喜即喜受
T1562_.29.0769a16: 如先已辯。此喜行相與彼欣同。喜故生喜義
T1562_.29.0769a17: 有何異。若言下上義有異者。輕安與樂義亦
T1562_.29.0769a18: 應然。差別因縁不可得故。又違本論云何名
T1562_.29.0769a19: 喜。謂喜喜相應受想行識等。此中意顯喜倶
T1562_.29.0769a20: 品法。喜増上故總立喜名。非受受倶其理決
T1562_.29.0769a21: 定。若喜即喜受何言與受倶。若言對法以理
T1562_.29.0769a22: 爲量應如無過。誦本論文此亦不然。理爲量
T1562_.29.0769a23: 論要有經證方可定文。若與經違理必可壞。
T1562_.29.0769a24: 不應隨意輒改論文。是故此喜定非喜受。以
T1562_.29.0769a25: 欣爲體或即無貪。謂別有貪是惡心所。於有
T1562_.29.0769a26: 情類作是思惟。云何當令諸所有樂。彼不能
T1562_.29.0769a27: 得皆屬於我。喜能治彼故是無貪。此與喜根
T1562_.29.0769a28: 必倶行故。三地可得如悔憂倶。喜亦無貪分
T1562_.29.0769a29: 明相者。於他盛事心不貪著。知他獲得深生
T1562_.29.0769b01: 欣慰。心熱對治説名爲喜。故知此喜亦無貪
T1562_.29.0769b02: 性。捨無量體唯是無貪。此與第三有差別者。
T1562_.29.0769b03: 離愛恚想等縁有情。如創入林等生樹覺。平
T1562_.29.0769b04: 等行因説名爲捨。若捨無量亦能治瞋。寧唯
T1562_.29.0769b05: 無貪與慈何異。又許此捨正治欲貪。與不淨
T1562_.29.0769b06: 觀有何差別。且捨與慈有差別者。慈能對治
T1562_.29.0769b07: 瞋所引瞋無瞋爲體。捨能對治貪所引瞋無
T1562_.29.0769b08: 貪爲體。豈不如捨無貪爲性。亦能對治貪所
T1562_.29.0769b09: 引瞋。如是許慈無瞋爲性。亦應能治瞋所引
T1562_.29.0769b10: 貪。此難不然。行相違故謂捨行相。雙違貪瞋
T1562_.29.0769b11: 捨親非親差別相故。從此愛恚倶不生故。即
T1562_.29.0769b12: 由此故捨唯無貪。正能治貪兼治瞋故。慈之
T1562_.29.0769b13: 行相違瞋非貪。於諸有情與樂轉故。由此慈
T1562_.29.0769b14: 捨雖倶違瞋。而慈順貪捨能違害。是故此二
T1562_.29.0769b15: 極有差別。或修捨者治非處瞋。慈治處瞋故
T1562_.29.0769b16: 有差別。不淨與捨如次能治。婬貪餘貪故有
T1562_.29.0769b17: 差別。此四無量非損益他。何縁唯善非無記
T1562_.29.0769b18: 性。能近對治貪瞋等故。愛非愛相不能引故。
T1562_.29.0769b19: 力能令心自在轉故。慈等體相已略分別。此
T1562_.29.0769b20: 阿世耶有差別者。觀有情類如己謂慈。樂有
T1562_.29.0769b21: 情類離苦謂悲。於他興盛欣慰謂喜。於親怨
T1562_.29.0769b22: 相不思謂捨。又不觀他有損有益。等觀一切
T1562_.29.0769b23: 如友謂慈。於遭苦者哀愍謂悲。由勝解力想
T1562_.29.0769b24: 有情類。得益離損欣慰謂喜。於有情相等觀
T1562_.29.0769b25: 謂捨。此四行相有差別者。云何當令諸有情
T1562_.29.0769b26: 類得如是樂。如是思惟入慈等至。云何當令
T1562_.29.0769b27: 諸有情類離如是苦。如是思惟入悲等至。諸
T1562_.29.0769b28: 有情類得樂離苦豈不快哉。如是思惟入喜
T1562_.29.0769b29: 等至。諸有情類平等平等無有親怨。如是思
T1562_.29.0769c01: 惟入捨等至。如是所願竟無有成豈不唐捐。
T1562_.29.0769c02: 修定功力能伏瞋等寧謂唐捐。應是顛倒何
T1562_.29.0769c03: 能伏惑。願得樂等寧謂顛倒。謂此不言已得
T1562_.29.0769c04: 樂等。但由勝解願諸有情當得樂等。能伏諸
T1562_.29.0769c05: 惑故修此四功不唐捐。於定蘊中説四行相
T1562_.29.0769c06: 六何令等。具如前説。言如是思惟入某等至
T1562_.29.0769c07: 者。此言若就等無間縁。慈等應無無間生理。
T1562_.29.0769c08: 別別思惟所引起故。若倶生者入言相違。初
T1562_.29.0769c09: 業位中別加行引。至成滿位亦有倶生。定蘊
T1562_.29.0769c10: 就初説入無過。且慈無量願得何樂。有説願
T1562_.29.0769c11: 得第三定樂。諸受樂中此最勝故。若自未證
T1562_.29.0769c12: 由聞故知。有説願得涅槃妙樂。於諸樂中此
T1562_.29.0769c13: 最勝故。有説願得阿羅漢樂。此已解脱諸煩
T1562_.29.0769c14: 惱故。初修業者未證此樂。未現證故不能運
T1562_.29.0769c15: 心。但縁己身隨所證樂。及他所證現可知者。
T1562_.29.0769c16: 願諸有情同證此樂。故但縁現如理所生。無
T1562_.29.0769c17: 染汚樂願他同受。若於所受已捨苾芻。設未
T1562_.29.0769c18: 獲得眞實對治。亦處空閑受遠離樂。力能映
T1562_.29.0769c19: 奪天帝等喜。如五樂等伽他中説又住遠離
T1562_.29.0769c20: 勤修善者。定有善得念念恒流。如大海水遍
T1562_.29.0769c21: 滿相續。喜輕安樂由此引生。以無悋心縁如
T1562_.29.0769c22: 是樂。願諸含識一切同受。有餘受勝學無學
T1562_.29.0769c23: 樂。如何觀劣以授於他。不於當來還招劣果。
T1562_.29.0769c24: 若謂不欲以此與勝。便違遍縁有情爲境。但
T1562_.29.0769c25: 由無悋福資所依。實不能令他得樂故。如有
T1562_.29.0769c26: 貧者以己所受麁弊資具。召施富人雖諸富
T1562_.29.0769c27: 人不求此惠。而彼施者亦無有失。表自敬心
T1562_.29.0769c28: 無所悋故。此亦如是故無有失。如於良田
T1562_.29.0769c29: 一細種。後所得果多而復大。如半核娑諸瓜
T1562_.29.0770a01: 瓠等。故非觀劣以授於他。便於當來還招劣
T1562_.29.0770a02: 果。皆縁欲界有情爲境。能治縁彼瞋等障故。
T1562_.29.0770a03: 謂於欲界有怨親中。三聚有情能生瞋等。於
T1562_.29.0770a04: 中有捨怨親等相。便能伏除瞋等煩惱。是故
T1562_.29.0770a05: 此境唯欲有情。必不能縁色無色界。大悲體
T1562_.29.0770a06: 是無癡善根。由此力能通縁三界。若四無量
T1562_.29.0770a07: *唯縁有情。何故經言。思一方等此由勝解。
T1562_.29.0770a08: 總縁器中一切有情故無有失。此四通在欲
T1562_.29.0770a09: 色界繋。以契經説無量能招梵釋輪王殊勝
T1562_.29.0770a10: 果故。品類足論依修所成。説七智知色界修
T1562_.29.0770a11: 斷。及彼遍行隨眠隨増。有餘師言。此四無量
T1562_.29.0770a12: 加行通欲本*唯色界。此四無量依地別者。若
T1562_.29.0770a13: 喜即喜受*唯是修所成。彼應説喜唯初二定。
T1562_.29.0770a14: 以於餘地無喜根故。若喜異喜受亦通思所
T1562_.29.0770a15: 成。彼應説喜通依七地。與樂捨受亦相應故。
T1562_.29.0770a16: 有餘説。喜唯喜受倶。彼則應言喜通三地。或
T1562_.29.0770a17: 應如頌唯二非餘。慈悲捨三通依六地。謂四
T1562_.29.0770a18: 靜慮未至中間。或有欲令唯依五地。謂除未
T1562_.29.0770a19: 至是容豫徳。已離欲者方能起故。有説此四
T1562_.29.0770a20: 唯欲及初得無量名。餘地不爾。經説無量名
T1562_.29.0770a21: 梵住故。又説修無量生梵世故。又説招梵釋
T1562_.29.0770a22: 輪王果故。有説隨應通依十地。謂欲四本近
T1562_.29.0770a23: 分中間。若悲亦依下三靜慮。如何得與喜樂
T1562_.29.0770a24: 相應。悲縁苦有情慼行相轉故。此如無漏厭
T1562_.29.0770a25: 作意生。是故通依下三靜慮。彼眞實作意能
T1562_.29.0770a26: 順生欣。喜樂相應可無有過。此勝解作意不
T1562_.29.0770a27: 順生欣。如何可言與彼相似。疑是慼性不順
T1562_.29.0770a28: 生欣。如何許疑喜樂倶起。勝解作意應與彼
T1562_.29.0770a29: 同。然此於欣極相隨順。力能引生眞作意故。
T1562_.29.0770b01: 疑則不爾極違眞故。彼尚相應此寧不許。此
T1562_.29.0770b02: 勝解作意理應違欣。有歡慼處中行相別故。
T1562_.29.0770b03: 悲既慼行相轉應非喜樂相應。勿二行相倶
T1562_.29.0770b04: 時轉故。若爾應不許與捨受相應。捨受處中
T1562_.29.0770b05: 行相轉故。既非不許捨受相應。與喜樂倶理
T1562_.29.0770b06: 定應許。勿全不與受相應故。雖言此四能治
T1562_.29.0770b07: 瞋等。而不能斷諸煩惱。得勝解作意相應起
T1562_.29.0770b08: 故。眞實作意方能斷惑。又此唯縁有情境故。
T1562_.29.0770b09: 縁法作意方能斷惑。又此唯縁現在境故。通
T1562_.29.0770b10: 縁三世或縁非世方能斷惑。又解脱道此可
T1562_.29.0770b11: 得故。要無間道方能斷惑。有作是説。有漏根
T1562_.29.0770b12: 本靜慮攝故。此因有失。不應説三依六地故。
T1562_.29.0770b13: 未至中間此應無故。經何故説此斷瞋等。亦
T1562_.29.0770b14: 不相違。斷有二故。或由此力引斷道故。謂伏
T1562_.29.0770b15: 瞋等引斷道生。是故經中説斷瞋等。若爾何
T1562_.29.0770b16: 故契經中説。由善修慈住不還果。此中聖道
T1562_.29.0770b17: 以慈名説。如於餘處説想名等。或依聖者先
T1562_.29.0770b18: 得慈心。後數修行得離欲説。或依爲得修所
T1562_.29.0770b19: 成慈。精進修行得離欲説。有説此四依欲色
T1562_.29.0770b20: 身。無色不縁怨親等故。修此必應先縁彼故。
T1562_.29.0770b21: 如實義者。*唯依欲身於欲界中唯人能起。若
T1562_.29.0770b22: 喜非喜受成一必具四。若喜即喜受成一定
T1562_.29.0770b23: 成三。生第三定等唯不成喜故。依何義故契
T1562_.29.0770b24: 經中説。修四無量慈極至遍淨。悲極至空無
T1562_.29.0770b25: 邊處。喜極至識無邊處。捨極至無所有處。云
T1562_.29.0770b26: 何色界法能招無色果。又四靜慮無不有慈。
T1562_.29.0770b27: 何縁修慈唯極遍淨。有餘於此倦於思尋。仰
T1562_.29.0770b28: 推慈尊當解此義。傳聞具壽迦多衍尼子。曾
T1562_.29.0770b29: 以此義問設摩達多。彼尊尋思便入寂定。至
T1562_.29.0770c01: 明清旦欲爲解釋。時衍尼子復入寂定。時未
T1562_.29.0770c02: 會遇各般涅槃。由此迄今無能釋者。毘婆沙
T1562_.29.0770c03: 者作是釋言。應知此經依相*似説。謂樂受法
T1562_.29.0770c04: 與慈相似。慈作與樂行相轉故樂至遍淨。上
T1562_.29.0770c05: 地皆無故説修慈極於遍淨。求離苦法與悲
T1562_.29.0770c06: 相似。悲作拔苦行相轉故。色身能作麁苦
T1562_.29.0770c07: 生因。有身便有斷首等故。空處近分厭離色
T1562_.29.0770c08: 身。故説修悲極於空處。輕安樂法與喜相似。
T1562_.29.0770c09: 喜作安樂行相轉故。識無邊處輕安樂増。縁
T1562_.29.0770c10: 自無邊識爲門故。無邊識相極増安樂。故説
T1562_.29.0770c11: 修喜極於識處。能棄捨法與捨相似。捨作棄
T1562_.29.0770c12: 捨行相轉故。無所有處由近分中。棄捨無邊
T1562_.29.0770c13: 行相成滿。是故説修捨極無所有處。有言此
T1562_.29.0770c14: 經依相順説。謂從慈定起欣等流順第三定。
T1562_.29.0770c15: 從第三定起欲等流。亦順慈定如是乃至。捨
T1562_.29.0770c16: 無所有起欲等流展轉相順。此不顯理但有
T1562_.29.0770c17: 虚言。或應於中更求深趣。有言此經就意樂
T1562_.29.0770c18: 説。謂樂慈者樂第三定。乃至樂捨者樂無所
T1562_.29.0770c19: 有處。此亦無理由何證知。是故應如前釋
T1562_.29.0770c20: 爲善。初欲引起四無量時。先於有情分爲三
T1562_.29.0770c21: 品。所謂親友處中怨讎。三各分三謂上中下。
T1562_.29.0770c22: 上親友者。謂生法身頼彼重恩捨便難住。中
T1562_.29.0770c23: 親友者。謂財法交極相親愛。下親友者。謂唯
T1562_.29.0770c24: 財交亦相親愛。上處中者。謂於自昔曾不見
T1562_.29.0770c25: 聞。中處中者。謂雖見聞而不交往。下處中
T1562_.29.0770c26: 者。謂雖交往而離*恩怨。上怨讎者。謂奪名
T1562_.29.0770c27: 譽命及親友。中怨讎者。謂奪己身命縁資具。
T1562_.29.0770c28: 下怨讎者。謂奪親友命縁資具。於諸有情。分
T1562_.29.0770c29: 品別已。初修慈者。先於上親發起清淨與樂
T1562_.29.0771a01: 勝解。若由無始數習所成。惡阿世耶令心剛
T1562_.29.0771a02: 強。少遭逼惱便懷深恨。縁此還息與樂勝解。
T1562_.29.0771a03: 復應策勵思其重恩。於彼復生與樂意樂。數
T1562_.29.0771a04: 習力故恨意永亡。與樂勝解相續無替此既
T1562_.29.0771a05: 成已。於中下親亦漸次修如是勝解。於親
T1562_.29.0771a06: 三品既得等心。次總於處中下中上怨所。漸
T1562_.29.0771a07: 次修習與樂意樂。乃至最後於上怨親。得平
T1562_.29.0771a08: 等心都無昇降。齊此名曰修慈成滿。修悲及
T1562_.29.0771a09: 喜例此應説。謂觀三苦遍逼有情。不應於中
T1562_.29.0771a10: 復加以苦。但應如已勤加濟拔。漸次修習欲
T1562_.29.0771a11: 濟拔心。乃至怨親等無昇降。齊此名曰修悲
T1562_.29.0771a12: 成滿想。諸有情得樂離苦。深生欣慰如己
T1562_.29.0771a13: 無差。齊此名曰修喜成滿。初修捨者。先捨處
T1562_.29.0771a14: 中非先捨怨親恚愛難捨故。又處中品順捨
T1562_.29.0771a15: 力増於中如前。先捨上品次捨中下及與怨
T1562_.29.0771a16: 親。從下至中從中至上。先捨怨者以親難捨
T1562_.29.0771a17: 故。如契經説。貪難斷非瞋如是漸次修習。於
T1562_.29.0771a18: 捨至上親友等上處中。普於有情捨差別相。
T1562_.29.0771a19: 齊此名曰修捨成滿。若於有情樂求功徳。彼
T1562_.29.0771a20: 於慈等能速修成。非於有情樂求過者。以斷
T1562_.29.0771a21: 善者有徳可録。麟喩獨覺有失可取。先福罪
T1562_.29.0771a22: 果現可見故
T1562_.29.0771a23: *説一切有部順正理論*第卷七十九
T1562_.29.0771a24:
T1562_.29.0771a25:
T1562_.29.0771a26:
T1562_.29.0771a27:
T1562_.29.0771a28:
T1562_.29.0771a29:
T1562_.29.0771b01:
T1562_.29.0771b02:
T1562_.29.0771b03: 阿毘達磨順正理論卷第八十
T1562_.29.0771b04:   尊者衆賢造
T1562_.29.0771b05:  *三藏法師玄奘奉  *詔譯 
T1562_.29.0771b06:   *辯定品第八之四
T1562_.29.0771b07: 辯無量。次辯解脱。頌曰
T1562_.29.0771b08:     解脱有八種 前三無貪性
T1562_.29.0771b09:     二二一一定 四無色定善
T1562_.29.0771b10:     滅受想解脱 微微無間生
T1562_.29.0771b11:     由自地淨心 及下無漏出
T1562_.29.0771b12:     三境欲可見 四境類品道
T1562_.29.0771b13:     自上苦集滅 非擇滅虚空
T1562_.29.0771b14: 論曰。解脱有八。一内有色想觀外色解脱。二
T1562_.29.0771b15: 内無色想觀外色解脱。三淨解脱身作證具
T1562_.29.0771b16: 足住。四無色定爲次四解脱。滅受想定爲第
T1562_.29.0771b17: 八解脱。八中前三無貪爲性近治貪故。然契
T1562_.29.0771b18: 經中説。想觀者想觀増故。如宿住念除去色
T1562_.29.0771b19: 想。三中初二不淨相轉。作青瘀等諸行相故。
T1562_.29.0771b20: 第三解脱清淨相轉。作淨光鮮行相轉故。三
T1562_.29.0771b21: 并助伴皆五蘊性。初二解脱一一通依初二
T1562_.29.0771b22: 靜慮。能治欲界初靜慮中顯色貪故。初二通
T1562_.29.0771b23: 攝近分中間。五地皆能起初二故。欲及初定
T1562_.29.0771b24: 有顯色貪。由眼識身所引起故爲解脱彼。初
T1562_.29.0771b25: 二定中建立初二不淨解脱。二三定中眼識
T1562_.29.0771b26: 無故。亦無所引縁顯色貪故。三四定中無不
T1562_.29.0771b27: 淨解脱。初二解脱相似善根。雖欲界中亦容
T1562_.29.0771b28: 得有。而爲欲界貪所&T020717;雜。故不建立二解
T1562_.29.0771b29: 脱名。三四定中雖亦得有。去所治遠勢力微
T1562_.29.0771c01: 劣。又樂淨伏故不得名第三解脱。依後靜慮
T1562_.29.0771c02: 離八災患心澄淨故。第四并近分立後靜慮
T1562_.29.0771c03: 名。相似善根下地雖有。非増上故不名解脱。
T1562_.29.0771c04: 欲界欲貪所*&T020717;雜故。初二定中不淨伏故。第
T1562_.29.0771c05: 三定中樂所迷故。又並八災所擾亂故。次四
T1562_.29.0771c06: 解脱如其次第。以四無色定善爲性。非無記
T1562_.29.0771c07: 染非解脱故。亦非散善性羸劣故。彼散善者
T1562_.29.0771c08: 如命終心。有説餘時亦有散善。唯生得善無
T1562_.29.0771c09: 聞思故。諸近分地九無間道。八解脱道亦非
T1562_.29.0771c10: 解脱。不背下地故縁下道雜故。又未全脱下
T1562_.29.0771c11: 地染故。契經説彼超過下故。有説近分諸解
T1562_.29.0771c12: 脱道。亦名解脱背下地故。然於餘處唯説根
T1562_.29.0771c13: 本者。以近分中非全解脱故。第八解脱即滅
T1562_.29.0771c14: 盡定。厭背受想而起此故。或總厭背有所縁
T1562_.29.0771c15: 故。然上座言。即諸有情相續分位名滅盡定。
T1562_.29.0771c16: 此亦非理前已廣辯。此滅盡定實有體故。又
T1562_.29.0771c17: 不可説此定有心。曾不見有心無受想思故。
T1562_.29.0771c18: 無容於此越路而行。如説此中受想等滅寂
T1562_.29.0771c19: 靜安樂。阿羅漢等乃有如是殊勝解脱。非無
T1562_.29.0771c20: 義本相續及心。可説名爲安樂寂靜。阿羅漢
T1562_.29.0771c21: 等殊勝解脱如何計度。有一類心無有所縁
T1562_.29.0771c22: 離行相轉。有所縁者理必有觸。若許有觸寧
T1562_.29.0771c23: 無受果。應言何礙受等不生。故滅定中無有
T1562_.29.0771c24: 心。理非迷正理纔覽經文。便能會通聖教深
T1562_.29.0771c25: 趣。識非永滅言不離身。如病未永除暫息亦
T1562_.29.0771c26: 名有。微微心後此定現前。前對想心已名微
T1562_.29.0771c27: 細。此更微細故曰微微。次如是心入滅盡定。
T1562_.29.0771c28: 謂有頂地心有三品。即想微細及微微心。由
T1562_.29.0771c29: 上中下品類別故。要下品後滅定現前。故次
T1562_.29.0772a01: 微微入滅盡定。從滅定出或起有頂淨定心。
T1562_.29.0772a02: 或即能起無所有處無漏心。如是入心唯是
T1562_.29.0772a03: 有漏。通從有漏無漏心出。八中前三唯以欲
T1562_.29.0772a04: 界色處爲境。有差別者二取不淨。一取淨相。
T1562_.29.0772a05: 既諸色中亦有淨界。總觀爲不淨寧非顛倒
T1562_.29.0772a06: 攝。如於苦法計樂成倒。謂諸行中亦有苦雜。
T1562_.29.0772a07: 一向計樂成顛倒故。第三取淨爲難亦爾。此
T1562_.29.0772a08: 非過失是所許故。謂亦許此是倒思惟。若爾
T1562_.29.0772a09: 何性非不善。此是離染所得果故。既不
T1562_.29.0772a10: 稱實何能違染。令順生貪作意遠故。如未離
T1562_.29.0772a11: 欲於淨不淨。思惟淨相能順生貪。非此淨中
T1562_.29.0772a12: 見於淨相。不顛倒故可善性攝。如是離欲於
T1562_.29.0772a13: 淨不淨。思惟不淨能遠離貪。非此淨中見不
T1562_.29.0772a14: 淨相。是顛倒故不善性攝。亦應例釋不淨見
T1562_.29.0772a15: 淨。或此非謂顛倒思惟。諸不淨法總有二種。
T1562_.29.0772a16: 一者自體。二者相雜。諸清淨法雜不淨故亦
T1562_.29.0772a17: 名不淨。世所極成故此思惟不名顛倒。不淨
T1562_.29.0772a18: 雜淨例亦應爾。然觀行者初修觀時。非亦於
T1562_.29.0772a19: 淨界取不淨相。但於不淨界取不淨相。令心
T1562_.29.0772a20: 極厭惡違逆行相轉。後漸増廣違逆行相。普
T1562_.29.0772a21: 於欲界色處境中。總起厭心不生貪染。若於
T1562_.29.0772a22: 純淨界色界色聚中。勝解無能取不淨相。既
T1562_.29.0772a23: 唯欲界諸色聚中。勝解方能取不淨相。故知
T1562_.29.0772a24: 欲界諸色聚中。決定亦有不淨界性。既如不
T1562_.29.0772a25: 淨作不淨解。如何可言是顛倒性。第三取淨
T1562_.29.0772a26: 例此應知。此於所縁既如實轉。如何説是勝
T1562_.29.0772a27: 解作意。由勝解力此於境生。故説此爲勝解
T1562_.29.0772a28: 作意。即由此故得解脱名。勝解解脱義相隣
T1562_.29.0772a29: 故。或於少事由勝。解力漸漸増益觀名勝解
T1562_.29.0772b01: 作意。謂於少淨漸増益觀。因此便生無量貪
T1562_.29.0772b02: 染。此既生已心於所縁。遂被拘執不自在轉。
T1562_.29.0772b03: 於少不淨漸増益觀。與前相違増諸善本。如
T1562_.29.0772b04: 觀樂受爲壞苦性。雜苦相故觀之爲苦。能伏
T1562_.29.0772b05: 煩惱不名顛倒。如是淨界與不淨雜。亦可
T1562_.29.0772b06: 於中觀爲不淨不名顛倒。能遠離貪縁淨解
T1562_.29.0772b07: 脱。應知亦爾。觀未成滿但得名爲勝解作意。
T1562_.29.0772b08: 後成滿時離染果故引聖道故。亦得名爲眞
T1562_.29.0772b09: 實作意。如是已辯初三所縁。次四解脱。各以
T1562_.29.0772b10: 自上苦集滅諦。及一切地類智品道彼非擇
T1562_.29.0772b11: 滅。及與虚空爲所縁境。無色解脱棄背下地。
T1562_.29.0772b12: 故並不縁下地苦集行相。別者初二不淨。第
T1562_.29.0772b13: 三唯淨倶非十六。無色解脱攝本定故。所作
T1562_.29.0772b14: 行相十六。或非念住倶者。初三解脱身念住
T1562_.29.0772b15: 倶。次四解脱通四念住。智相應者。初三第七
T1562_.29.0772b16: 唯世俗智。第四五六八智。相應根相應者。初
T1562_.29.0772b17: 二解脱喜捨相應。次五解脱唯捨相應。世差
T1562_.29.0772b18: 別者。皆通三世。縁世別者。初三解脱已生可
T1562_.29.0772b19: 生。各縁自世不生縁三。次四解脱縁三非世。
T1562_.29.0772b20: 三性別者。皆唯善性。縁性別者。初三解脱通
T1562_.29.0772b21: 縁三性。次四解脱縁善無記。學等別者。初三
T1562_.29.0772b22: 後二唯是倶非。中三解脱皆通三種。縁學等
T1562_.29.0772b23: 者。初三解脱但縁倶非。四縁三種。見斷等者。
T1562_.29.0772b24: 初三後二唯修所斷。中三有漏修斷餘非。縁
T1562_.29.0772b25: 見斷等者。初三縁修斷。次四解脱各通縁三。
T1562_.29.0772b26: 縁自身等者。初縁自他身。次二縁他。四縁三
T1562_.29.0772b27: 種。得差別者。第八第三唯未曾得。餘六通
T1562_.29.0772b28: 二。通二謂聖内法異生外法。異生唯是曾得。
T1562_.29.0772b29: 經言有色觀諸色者。爲顯何義。非未除色能
T1562_.29.0772c01: 如實通此經深義。然諸先聖傳授釋言。未能
T1562_.29.0772c02: 伏除縁内色想是有色義。云何知然。第二解
T1562_.29.0772c03: 脱差別説故。謂於第二既作是言。内無色想
T1562_.29.0772c04: 外諸色。故知初解脱未除内色想。由此論
T1562_.29.0772c05: 者建立最初。名内有色想觀外色解脱。謂觀
T1562_.29.0772c06: 行者如害怨。屍雖已離欲貪。而爲令堅固
T1562_.29.0772c07: 以不淨行相。復觀外諸色。由於外色數觀察
T1562_.29.0772c08: 故。於内色中亦生厭想。如樂淨者頸繋狗屍。
T1562_.29.0772c09: 極懷羞慚深生厭惡。如是觀外不淨相已。方
T1562_.29.0772c10: 内色身亦是不淨觀心淨故見内身中。三十
T1562_.29.0772c11: 六物不淨充滿。觀如篋中衆色類物。名初解
T1562_.29.0772c12: 脱極成滿位。此成滿位解脱何法。謂心於色
T1562_.29.0772c13: 不樂。憎背訶毀厭惡遮止欲貪。即解脱欲貪
T1562_.29.0772c14: 是無貪性故。若謂説觀故應是慧者。理必不
T1562_.29.0772c15: 然。近治欲貪故體若是慧應近治癡既近治
T1562_.29.0772c16: 貪故無貪性。修觀行者從此後時。漸復遣除
T1562_.29.0772c17: 縁内色想。謂以勝解想自命終。輿載遺身置
T1562_.29.0772c18: 棄屍處。種種禽獸爭共食噉。須臾身盡唯見
T1562_.29.0772c19: 禽獸。或於是處以火焚燒。乃至遺灰風所飄
T1562_.29.0772c20: 鼓。須臾身盡唯見空界。或想自身如酥鹽
T1562_.29.0772c21: 等。爲火水等之所融消。乃至身無唯見火
T1562_.29.0772c22: 等。名内無色想觀外色解脱此勝解力除色
T1562_.29.0772c23: 想故。雖縁身起而不見身。既已遣除縁内色
T1562_.29.0772c24: 想。心相續轉無別事業。勝輕安樂任運現前。
T1562_.29.0772c25: 於此位中數數修習。縁色處境厭背行相。是
T1562_.29.0772c26: 名第二解脱成滿。亦如第一解脱欲貪。雖於
T1562_.29.0772c27: 先時修不淨想。已得解脱縁色欲貪。而無始
T1562_.29.0772c28: 來我愛難遣。若觀身有仍恐退生。故後復
T1562_.29.0772c29: 修内無色想。厭惡色觀清淨過前。行者爾時
T1562_.29.0773a01: 依初靜慮。得此二觀深生味著。爲欲令此轉
T1562_.29.0773a02: 増進故。入第二靜慮復修二解脱。復修二法
T1562_.29.0773a03: 次第如前。何縁此中厭逆色想。可得説與喜
T1562_.29.0773a04: 受相應。地力使然如苦集智。或由觀見所習
T1562_.29.0773a05: 善根。至成滿時故應生喜。既於色想已得解
T1562_.29.0773a06: 脱。雖遊厭觀而不妨喜。次復進入第三靜
T1562_.29.0773a07: 慮。妙樂迷故心便奢侈。由此不能修諸解脱。
T1562_.29.0773a08: 但起解脱相似善根。此靜慮中地力法爾。事
T1562_.29.0773a09: 欣厭觀倶不能成。從此進修第四靜慮。捨増
T1562_.29.0773a10: 上故心漸澄淨。諸不淨想無復増上。故彼
T1562_.29.0773a11: 不名初二解脱。但可名曰相似善根。彼瑜伽
T1562_.29.0773a12: 師久觀不淨。厭惡轉故令心沈慼。爲欲策發
T1562_.29.0773a13: 令暫生歡。或爲暫解久修勞倦。或爲自審驗
T1562_.29.0773a14: 不淨觀堪能。故彼復依第四靜慮。於欲界色
T1562_.29.0773a15: 起淨勝解。先取寶衣花等淨相。由勝解力漸
T1562_.29.0773a16: 廣思惟。遍於所縁作淨行相。如契經説。彼於
T1562_.29.0773a17: 後時。應取少淨相總思惟諸色。此雖策心而
T1562_.29.0773a18: 不掉擧。雖觀淨相而不起貪。既知善根勢力
T1562_.29.0773a19: 増上。次復於境略聚其心。於一所縁觀淨而
T1562_.29.0773a20: 住此位。名曰淨解脱滿。能究竟捨不淨想故。
T1562_.29.0773a21: 此淨解脱亦如第二内無色想觀外諸色。然
T1562_.29.0773a22: 有差別謂所依地所治行相有差別故。内外
T1562_.29.0773a23: 道身共不共故。通曾未曾得。唯未曾得故少
T1562_.29.0773a24: 用功而得。多用功得故。又淨解脱觀順貪相
T1562_.29.0773a25: 而貪不生。第二解脱觀違貪相得貪不起。餘
T1562_.29.0773a26: 五解脱應知。如前思不相應無色處釋。何縁
T1562_.29.0773a27: 唯説内無色想。除内色想不説外耶。得初靜
T1562_.29.0773a28: 慮時外想已除故。謂得初靜慮外色想已除。
T1562_.29.0773a29: 第四靜慮中更無勞除遣。諸功徳法漸次得
T1562_.29.0773b01: 故。又外色想易可遣除。故除彼時未立解脱。
T1562_.29.0773b02: 或外色想空處方除。故於此中但説除内。此
T1562_.29.0773b03: 中所説内無色想。爲但遮色想別目餘想
T1562_.29.0773b04: 耶。若謂此言但遮色想。此言無用説觀外色。
T1562_.29.0773b05: 無内色想義已成故。若謂此言別目餘想。應
T1562_.29.0773b06: 説此想爲何所縁。此非唯遮以別説故。爲縁
T1562_.29.0773b07: 何法縁虚空界。若非不淨行相轉者。如何可
T1562_.29.0773b08: 名第二解脱。此無過失。彼加行故。謂此中言
T1562_.29.0773b09: 内無色想。是第二加行名。第二解脱多因縁
T1562_.29.0773b10: 故。得解脱名。謂已解脱此方生故。或此力
T1562_.29.0773b11: 能引解脱故。或是種種解脱性故。或與解脱
T1562_.29.0773b12: 勝解倶故。此諸解脱依男女身。聖者異生皆
T1562_.29.0773b13: 能修起。唯滅盡定但依聖身。於聖身中通學
T1562_.29.0773b14: 無學。經説滅定超諸有頂。如何可説亦依學
T1562_.29.0773b15: 身。此雖有頂自地所攝。然如上地法超餘方
T1562_.29.0773b16: 得故。如超一切第四定貪。方入根本空無邊
T1562_.29.0773b17: 處。至超一切無所有貪。入本非想非非想處。
T1562_.29.0773b18: 如是超越諸有頂貪。方可得入滅受想定。謂
T1562_.29.0773b19: 有頂貪若斷未斷。要應總伏方入此定。故雖
T1562_.29.0773b20: 自地而名超越。或諸有學已離有頂。見所斷
T1562_.29.0773b21: 故名爲超越。或有頂法總有二種。有心無心
T1562_.29.0773b22: 位差別故。超有心故名爲超越。或隨所應説
T1562_.29.0773b23: 超無過。唯第三八説身證者。擧二邊際類顯
T1562_.29.0773b24: 所餘。色解脱中淨爲邊際。於諸無色滅定爲
T1562_.29.0773b25: 邊。或此各在一界邊故。或唯此二種唯内道
T1562_.29.0773b26: 得故。唯未曾得故。多功用得故。盡大種造色
T1562_.29.0773b27: 心心所法故。有説第三初於身色以勝解力。
T1562_.29.0773b28: 取清淨相後漸遣除解脱成滿縁身解脱此爲
T1562_.29.0773b29: 究竟。故偏於此立身證名。滅定無心唯依身
T1562_.29.0773c01: 住。故亦於彼立身證名就勝故。然理實皆
T1562_.29.0773c02: 依通有理。有契經言何名身證。謂八解脱。此
T1562_.29.0773c03: 八解脱何有情起。若於所縁恒求對治。是貪
T1562_.29.0773c04: 愛行樂修多道。如是有情能起解脱。行者何
T1562_.29.0773c05: 爲修解脱等。爲令煩惱轉更遠故。爲於等至
T1562_.29.0773c06: 得自在故。既得自在便能引發。無諍等徳及
T1562_.29.0773c07: 聖神通。由此便能轉變諸境。起留捨等種種
T1562_.29.0773c08: 事業。已辯解脱次辯勝處。頌曰
T1562_.29.0773c09:     勝處有八種 二如初解脱
T1562_.29.0773c10:     次二如第二 後四如第三
T1562_.29.0773c11: 論曰。勝處有八。内有色想觀外色少。若好若
T1562_.29.0773c12: 惡於此諸色勝知勝見。有如是想是名爲初。
T1562_.29.0773c13: 内有色想觀外色多。廣説乃至。是名第二内
T1562_.29.0773c14: 無色想觀外色少。廣説乃至。是名第三内無
T1562_.29.0773c15: 色想觀外色多。廣説乃至。是名第四内無色
T1562_.29.0773c16: 想觀外色。青青顯青現青光。譬如烏莫迦
T1562_.29.0773c17: 花。或如婆羅痆斯深染青衣於此諸色。勝知
T1562_.29.0773c18: 勝見有如是想。是名第五内無色想觀外色。
T1562_.29.0773c19: 黄黄顯黄現黄光。譬如羯尼迦花。或如婆羅
T1562_.29.0773c20: 痆斯。深染黄衣廣説乃至。是名第六内無色
T1562_.29.0773c21: 想觀外色。赤赤顯赤現赤光。譬如槃豆時縛
T1562_.29.0773c22: 迦花。或如婆羅痆斯。深染赤衣廣説乃至。是
T1562_.29.0773c23: 名第七内無色想觀外色。白白顯白現白光。
T1562_.29.0773c24: 譬如烏沙斯星。或如婆羅痆斯。極鮮白衣廣
T1562_.29.0773c25: 説乃至。是名第八能制伏境。故名勝處。謂雖
T1562_.29.0773c26: 一切所縁色境。清淨光華美妙具足。而善根
T1562_.29.0773c27: 力悉能映蔽。譬如僕隷雖服珍奇。而爲其主
T1562_.29.0773c28: 之所映蔽。或於是處轉變自在。不隨起惑故
T1562_.29.0773c29: 名勝處。勝於處故立勝處名。或此善根即名
T1562_.29.0774a01: 爲處處能勝。故立勝處名。少謂所縁或自在
T1562_.29.0774a02: 少與此相反説名爲多。好惡色言顯劣勝色。
T1562_.29.0774a03: 有説於好能不起貪。於惡不瞋故名爲勝。若
T1562_.29.0774a04: 爾勝處體應具無貪瞋。故於此中有別意趣。
T1562_.29.0774a05: 謂不淨行相總觀好惡色。如觀惡色好色亦
T1562_.29.0774a06: 然。總取不淨心自在轉。何勞復觀惡色不淨。
T1562_.29.0774a07: 由曾見淨起諸煩惱。以顛倒覺曾見淨故。今
T1562_.29.0774a08: 如實見爲治昔貪。故於惡色亦觀不淨。初觀
T1562_.29.0774a09: 此境名爲勝知。後觀成時名爲勝見。能自了
T1562_.29.0774a10: 達我於此中。有勝知勝見名有如是想。此四
T1562_.29.0774a11: 勝處自性地等。如次同前初二解脱。謂初二
T1562_.29.0774a12: 勝處是初解脱果。次二勝處是第二果。彼爲
T1562_.29.0774a13: 資糧能入此故。總觀不淨能制伏己。復於此
T1562_.29.0774a14: 境觀淨制伏。謂即乘前内無色想。別觀青等
T1562_.29.0774a15: 四顯色相。所言青者謂花等青。言青顯者謂
T1562_.29.0774a16: 衣等青青現青光。顯前二種所有青相。純深
T1562_.29.0774a17: 無雜非如青邊。所發青影及孔雀尾金剛等
T1562_.29.0774a18: 青。然青光言顯青鮮潔。非如日等外發光明。
T1562_.29.0774a19: 或爲顯成青色顯著。擧花衣喩。顯加行中取
T1562_.29.0774a20: 彼爲門入勝處觀。非於觀内見似此色。烏莫
T1562_.29.0774a21: 迦花花中青勝倶生青内擧此爲門。婆羅痆
T1562_.29.0774a22: 斯善於染色。和合青内擧此爲門。非加行中
T1562_.29.0774a23: 但取此二。非皆有故不擧珠寶。若處空閑先
T1562_.29.0774a24: 取花相。若居聚落先取衣青。青觀既然黄等
T1562_.29.0774a25: 亦爾。然於夜分先取白星。晝則取衣餘皆如
T1562_.29.0774a26: 上。於晴夜分烏沙斯星。諸白色中最爲勝故。
T1562_.29.0774a27: 此四勝處自性地等。應知如前第三解脱。以
T1562_.29.0774a28: 淨解脱爲此四因。彼爲資糧能入此故。前三
T1562_.29.0774a29: 解脱於諸色中。但能總取不淨淨相。今八勝
T1562_.29.0774b01: 處於諸色中。分別少多青等異相。故前解脱
T1562_.29.0774b02: 但於色中。棄背欲貪及不淨想。今八勝處能
T1562_.29.0774b03: 於所縁。分折制伏令隨心轉。由此證知第三
T1562_.29.0774b04: 解脱。總取淨相故立一名。八勝處中後四勝
T1562_.29.0774b05: 處。差別取故分爲四種。若淨解脱亦差別
T1562_.29.0774b06: 縁。取淨性同立爲一者。後四勝處應亦立一。
T1562_.29.0774b07: 差別因縁不可得故。已辯勝處次辯遍處。頌
T1562_.29.0774b08:
T1562_.29.0774b09:     遍處有十種 八如淨解脱
T1562_.29.0774b10:     後二淨無色 縁自地四蘊
T1562_.29.0774b11: 論曰。遍處有十。謂周遍觀地水火風青黄赤
T1562_.29.0774b12: 白。及空與識二無邊處。經於此處皆言一
T1562_.29.0774b13: 想。上下及傍無二無量。於一切處無間無隙。
T1562_.29.0774b14: 周遍思惟故名遍處。遍於處故立遍處名。或
T1562_.29.0774b15: 此善根即名爲處。行相遍故立遍處名。此中
T1562_.29.0774b16: 地等顯示所縁。所説遍言顯示行相。行相雖
T1562_.29.0774b17: 等而所縁別是故遍處分爲十種。經言一者
T1562_.29.0774b18: 顯此等至。思惟一類境相現前。想言顯是勝
T1562_.29.0774b19: 解作意。若異此者應言一知。上下傍言顯意
T1562_.29.0774b20: 流轉。言無二者顯。無間隙。無量言顯勝解無
T1562_.29.0774b21: 邊。由勝等持磨瑩力故。令觀行者心自在生。
T1562_.29.0774b22: 能於所縁周遍觀察。何故唯十得遍處名。此
T1562_.29.0774b23: 上更無遍行相故。唯第四定空識無邊。可得
T1562_.29.0774b24: 説有無邊行相。前八遍處如淨解脱。自性皆
T1562_.29.0774b25: 是無貪善根。若并助伴皆五蘊性。後四勝處
T1562_.29.0774b26: 加行引生。故與彼同如淨解脱。又如淨解脱
T1562_.29.0774b27: 依第四靜慮。及縁欲界色處爲境。如何地等
T1562_.29.0774b28: 亦名色處。地地界等有差別故。顯形名地等
T1562_.29.0774b29: 如先已説。故説地等遍處不言地界等。故前
T1562_.29.0774c01: 八種但縁色處。風與風界既無差別。如何可
T1562_.29.0774c02: 言亦縁色處。此難非理。以諸世間亦説黒風
T1562_.29.0774c03: 團風等故。由此前八縁色理成。後二遍處如
T1562_.29.0774c04: 次空識二。淨無色爲其自性。各縁自地四蘊
T1562_.29.0774c05: 爲境。此解脱等三門功徳。爲由何得。依何身
T1562_.29.0774c06: 起。頌曰
T1562_.29.0774c07:     滅定如先辯 餘皆通二得
T1562_.29.0774c08:     無色依三界 餘唯人趣起
T1562_.29.0774c09: 論曰。第八解脱如先已辯。以即是前滅盡定
T1562_.29.0774c10: 故。餘解脱等通由二得。謂由離染及加行得。
T1562_.29.0774c11: 以有曾習未曾習故。前八遍處初修習時。皆
T1562_.29.0774c12: 以眼識爲其加行。空處遍處初修亦爾。以初
T1562_.29.0774c13: 必縁空界色故。由勝解力後成滿時。通縁自
T1562_.29.0774c14: 地四蘊爲境。識處遍處初修習時。但以意識
T1562_.29.0774c15: 爲其加行。以初必縁識爲境故。由勝解力後
T1562_.29.0774c16: 成滿時。亦縁自地四蘊爲境。四無色解脱二
T1562_.29.0774c17: 無色遍處。一一通依三界身起。然其初起多
T1562_.29.0774c18: 依下地。依自下地皆容後起。唯無所有亦依
T1562_.29.0774c19: 上地。所餘一切依欲界身。唯在人中三洲除
T1562_.29.0774c20: 北。餘慧力劣無聖教故。治欲貪故上二界無。
T1562_.29.0774c21: 有説初起唯依人趣。要由教力所引起故。人
T1562_.29.0774c22: 中有教天趣中無。設有著樂不能初起。故人
T1562_.29.0774c23: 初起退生欲天。由宿習力有後起義。復以何
T1562_.29.0774c24: 縁第三靜慮。有通無量等無解脱等耶。無解
T1562_.29.0774c25: 脱縁前已具辯。解脱無故勝處亦無。解脱爲
T1562_.29.0774c26: 門入勝處故。勝處無故遍處亦無。勝處爲門
T1562_.29.0774c27: 入遍處故。又第三定耽著妙樂。於生死中此
T1562_.29.0774c28: 樂勝故。不能發起解脱等三。此三皆欲背生
T1562_.29.0774c29: 死故。通無量等隨順於樂。故依此定亦能修
T1562_.29.0775a01: 起。此解脱等三門功徳。若隨得一得一切不。
T1562_.29.0775a02: 此不皆爾。其義云何。得後必前前非必後。謂
T1562_.29.0775a03: 得遍處必具得三。得勝處者必得解脱。遍處
T1562_.29.0775a04: 不定或得或無。若得解脱餘二不定。以入遍
T1562_.29.0775a05: 處勝處爲門。解脱爲門入勝處故。此解脱等
T1562_.29.0775a06: 差別云何。唯能棄背名爲解脱。兼析所縁名
T1562_.29.0775a07: 爲勝處。加無邊解得遍處名。此三善根漸次
T1562_.29.0775a08: 修故。有餘師説。此三善根由下中上故有差
T1562_.29.0775a09: 別。謂能棄捨勝伏所縁。行相無邊有劣勝故。
T1562_.29.0775a10: 有餘師説。解脱唯因遍處唯果勝處通二。今
T1562_.29.0775a11: 應思擇上二界中。説者既無何縁起定。頌曰
T1562_.29.0775a12:     二界由因業 能起無色定
T1562_.29.0775a13:     色界起靜慮 亦由法爾力
T1562_.29.0775a14: 論曰。生上二界總由三縁。能進引生色無色
T1562_.29.0775a15: 定。一由因力。謂於先時近。及數修爲起因故。
T1562_.29.0775a16: 二由業力。謂先曾造感上地生順後受業。彼
T1562_.29.0775a17: 業異熟將起現前。勢力能令進起彼定。以若
T1562_.29.0775a18: 未離下地煩惱。必定無容生上地故。三法爾
T1562_.29.0775a19: 力。謂器世界將欲壞時。下地有情法爾能起
T1562_.29.0775a20: 上地靜慮。以於此位所有善法。由法爾力皆
T1562_.29.0775a21: 増盛故。諸有生在上二界中起無色定。由因
T1562_.29.0775a22: 業力非法爾力。無雲等天不爲三災之所壞
T1562_.29.0775a23: 故。生在色界起靜慮時。由上二縁及法爾力。
T1562_.29.0775a24: 若生欲界起上定時。一一應知加由教力。由
T1562_.29.0775a25: 教力者。謂人三洲。天亦聞教微故不説。前來
T1562_.29.0775a26: 分別諸勝法門。皆爲弘持世尊正法。何謂正
T1562_.29.0775a27: 法當住幾時。頌曰
T1562_.29.0775a28:     佛正法有二 謂教證爲體
T1562_.29.0775a29:     有持説行者 此便住世間
T1562_.29.0775b01: 論曰。世尊正法體有二種。一教二證。教謂契
T1562_.29.0775b02: 經調伏對法。證謂三乘諸無漏道。若證正法
T1562_.29.0775b03: 住在世間。此所弘持教法亦住理必應爾。現
T1562_.29.0775b04: 見東方證法衰微教多隱沒。北方證法猶増
T1562_.29.0775b05: 盛故。世尊正教流布尚多。由此如來無上智
T1562_.29.0775b06: 境衆聖栖宅。阿毘達磨無倒實義此國盛行。
T1562_.29.0775b07: 非東方等所能傳習。二中教法多分依止。持
T1562_.29.0775b08: 者説者得住世間。證正法住*唯依行者。然非
T1562_.29.0775b09: 行者唯證法依。教法亦應依行者。故謂有無
T1562_.29.0775b10: 倒修行法者。能令證法久住世間。證法住時
T1562_.29.0775b11: 教法亦住。故教法住由持説行。但由行者令
T1562_.29.0775b12: 證法住。故佛正法隨此三人。住爾所時便住
T1562_.29.0775b13: 於世。阿毘達磨此論所依。此攝彼中眞實要
T1562_.29.0775b14: 義。彼論中義釋有多途。今此論中依何理釋。
T1562_.29.0775b15: 頌曰
T1562_.29.0775b16:     迦濕彌羅議理成 我多依彼釋對法
T1562_.29.0775b17:     少有貶量爲我失 判法正理在牟尼
T1562_.29.0775b18: 論曰。迦濕彌羅國毘婆沙師議。阿毘達磨理
T1562_.29.0775b19: 善成立。我多依彼釋對法宗。經主此中述己
T1562_.29.0775b20: 本意。言依此國諸善逝子。議對法理大毘婆
T1562_.29.0775b21: 沙。發起正勤如理觀察。爲令正法久住世間。
T1562_.29.0775b22: 饒益有情故造斯論。多言顯示少有異途。謂
T1562_.29.0775b23: 形像色去來世等。然諸法性廣大甚深。如實
T1562_.29.0775b24: 説者甚爲難遇。自惟覺慧極爲微劣。不能勤
T1562_.29.0775b25: 求如實説者。故於廣論所立理中。少有貶量
T1562_.29.0775b26: 爲我過失。諸法正理廣大甚深。要昔曾於無
T1562_.29.0775b27: 量佛所。親近修習眞智資糧。方於智境一切
T1562_.29.0775b28: 無惑。麟喩獨覺尚於法相不能決判。況諸聲
T1562_.29.0775b29: 聞彼所證法隨他教故。由此決判諸法正理。
T1562_.29.0775c01: 唯在眞實大牟尼尊。是故定知阿毘達磨。眞
T1562_.29.0775c02: 是佛説應隨信受。無倒修行勤求解脱
T1562_.29.0775c03: *説一切有部順正理論*卷第八十
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