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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_.29.0771a01: 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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