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阿毘達磨藏顯宗論 (No. 1563_ 衆賢玄奘譯 ) in Vol. 29

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T1563_.29.0908a01:     纒無慚愧眠 惛掉見修斷
T1563_.29.0908a02:     餘及煩惱垢 自在故唯修
T1563_.29.0908a03: 論曰。且十纒中無慚無愧。通與一切不善心
T1563_.29.0908a04: 倶。眠欲界中通與一切意識倶起。惛沈掉擧
T1563_.29.0908a05: 通與一切染汚心倶。故五皆通見修所斷。餘
T1563_.29.0908a06: 嫉慳悔忿覆并垢。自在起故。唯修所斷。唯與
T1563_.29.0908a07: 脩斷他力無明。共相應故。名自在起。與自在
T1563_.29.0908a08: 起纒垢相應所有無明。唯修斷故。此諸纒垢
T1563_.29.0908a09: 誰通何性。頌曰
T1563_.29.0908a10:     欲三二餘惡 上界皆無記
T1563_.29.0908a11: 論曰。欲界所繋眠惛掉三。皆通不善無記二
T1563_.29.0908a12: 性。所餘一切皆唯不善。即欲界繋七纒六垢。
T1563_.29.0908a13: 上二界中隨應所有。一切唯是無記性攝。即
T1563_.29.0908a14: 諂誑憍惛沈掉擧。此諸纒垢誰何界繋。頌
T1563_.29.0908a15:
T1563_.29.0908a16:     諂誑欲初定 三三界餘欲
T1563_.29.0908a17: 論曰。諂誑唯在欲界初定。寧知梵世有諂誑
T1563_.29.0908a18: 耶。以大梵王匿己情事。現相誑惑。馬勝苾
T1563_.29.0908a19: 芻。傳聞此唯異生所起。非諸聖者亦可現前。
T1563_.29.0908a20: 惛掉憍三通三界繋。所餘一切皆唯在欲。謂
T1563_.29.0908a21: 十六中五如前辯。所餘十一唯欲界繋。所説
T1563_.29.0908a22: 隨眠及隨煩惱。於中有幾唯依意地。有幾通
T1563_.29.0908a23: 依六識地起。頌曰
T1563_.29.0908a24:     見所斷慢眠 自在隨煩惱
T1563_.29.0908a25:     皆唯意地起 餘通依六識
T1563_.29.0908a26: 論曰。一切見斷修斷慢眠。隨煩惱中自在起
T1563_.29.0908a27: 者。如是三種皆依意識。依五識身無容起故。
T1563_.29.0908a28: 所餘一切通依六識。謂修所斷貪瞋無明。及
T1563_.29.0908a29: 彼相應諸隨煩惱。即無慚愧惛掉及餘大煩
T1563_.29.0908b01: 惱地法所攝隨煩惱。即是放逸懈怠不信。依
T1563_.29.0908b02: 六識身皆容起故。理應通説諸隨煩惱。今
T1563_.29.0908b03: 此且依麁顯者説。復應思擇。如先所辯。樂
T1563_.29.0908b04: 等五受根對。今此中所辯一切煩惱隨煩惱
T1563_.29.0908b05: 何煩惱等何根相應。於此先應辯諸煩惱。頌
T1563_.29.0908b06:
T1563_.29.0908b07:     欲界諸煩惱 貪喜樂相應
T1563_.29.0908b08:     瞋憂苦癡遍 邪見憂及喜
T1563_.29.0908b09:     疑憂餘五喜 一切捨相應
T1563_.29.0908b10:     上地皆隨應 遍自識諸受
T1563_.29.0908b11: 論曰。欲界所繋諸煩惱中。貪喜樂相應。以歡
T1563_.29.0908b12: 行轉遍六識故。瞋憂苦相應。以慼行轉遍六
T1563_.29.0908b13: 識故。無明遍與前四相應。歡慼行轉遍六識
T1563_.29.0908b14: 故。與餘煩惱遍相應故。邪見通與憂喜相應。
T1563_.29.0908b15: 歡慼行轉唯意地故。如次先造罪福業故。疑
T1563_.29.0908b16: 憂相應。以慼行轉唯意地故。懷猶豫者。求決
T1563_.29.0908b17: 定知心愁慼故。餘四見慢與喜相應。以歡行
T1563_.29.0908b18: 轉唯意地故。通説皆與捨受相應。以説捨受
T1563_.29.0908b19: 癡隨増故。癡與諸惑遍相應故。煩惱相續至
T1563_.29.0908b20: 究竟時。取境奢緩起處中欲。漸漸衰微相續
T1563_.29.0908b21: 便斷。爾時煩惱與捨相順。是故皆與捨受相
T1563_.29.0908b22: 應。豈不捨根非歡非慼。如何歡慼煩惱相應。
T1563_.29.0908b23: 如處中人倶無違故。欲界既爾。上地云何。皆
T1563_.29.0908b24: 隨所應遍與自地自識倶起。諸受相應謂若
T1563_.29.0908b25: 地中具有四識。彼一一識所起煩惱。各遍自
T1563_.29.0908b26: 識。諸受相應。若諸地中。唯有意識即彼意
T1563_.29.0908b27: 識所起煩惱。遍與意識。諸受相應上諸地中。
T1563_.29.0908b28: 識有多少謂初靜慮。具四餘一受有多少。謂
T1563_.29.0908b29: 初二三四等如次。具喜樂捨喜捨樂捨。唯
T1563_.29.0908c01: 捨應知。隨諸地中所有煩惱。如應與彼識受
T1563_.29.0908c02: 相應。何縁二疑倶不決定。而上得與喜樂相
T1563_.29.0908c03: 應。非欲界疑喜受倶起。以諸煩惱在離欲
T1563_.29.0908c04: 地。雖不決定亦不憂慼。雖懷疑網無癡情
T1563_.29.0908c05: 怡。如在人間求得所愛。雖多勞倦而生樂想。
T1563_.29.0908c06: 有説色界雖復懷疑。而於疑中生善品想。故
T1563_.29.0908c07: 彼得與喜樂相應
T1563_.29.0908c08: *説一切有部顯宗論卷第二十七
T1563_.29.0908c09:
T1563_.29.0908c10:
T1563_.29.0908c11:
T1563_.29.0908c12: 阿毘達磨藏顯宗論卷第二十八
T1563_.29.0908c13:   尊者衆賢造
T1563_.29.0908c14:  *三藏法師玄奘奉  詔譯 
T1563_.29.0908c15:   辯隨眠品第六之四
T1563_.29.0908c16: 已辯煩惱諸受相應。今次復應辯隨煩惱。頌
T1563_.29.0908c17:
T1563_.29.0908c18:     諸隨煩惱中 嫉悔忿及惱
T1563_.29.0908c19:     害恨憂倶起 慳喜受相應
T1563_.29.0908c20:     諂誑及眠覆 通憂喜相應
T1563_.29.0908c21:     憍喜樂皆捨 餘四遍相應
T1563_.29.0908c22: 論曰。隨煩惱中嫉等六種。一切皆與憂根相
T1563_.29.0908c23: 應。以慼行轉唯意地故。有餘師説。惱喜相
T1563_.29.0908c24: 應。見取等流。應歡行故。慳喜相應。以歡行轉
T1563_.29.0908c25: 唯意地故。歡行轉者。慳相與貪極相似故。
T1563_.29.0908c26: 諂誑眠覆憂喜相應。歡慼行轉唯意地故。歡
T1563_.29.0908c27: 慼行者。謂或有時以歡喜心而行諂等。或時
T1563_.29.0908c28: 有以憂慼心行。有餘師言。既説誑是貪等流
T1563_.29.0908c29: 故。但應歡行不應説與憂根相應。是歡等
T1563_.29.0909a01: 流不應慼故。又正誑時不應慼。故或應説
T1563_.29.0909a02: 誑是癡等流。憍喜樂相應。歡行唯意故。在第
T1563_.29.0909a03: 三靜慮與樂相應。若在下諸地與喜相應。此
T1563_.29.0909a04: 上所説諸隨煩惱。一切皆與捨受相應。相續
T1563_.29.0909a05: 斷時皆住捨故。有通行在唯捨地故。捨於一
T1563_.29.0909a06: 切相應無遮。譬如無明遍相應故。餘無慚愧
T1563_.29.0909a07: 惛沈掉擧。四皆遍與五受相應。前二是大不
T1563_.29.0909a08: 善地法攝故。後二是大煩惱地法攝故。説二
T1563_.29.0909a09: 及聲顯難及釋。謂於惱誑設難如前。理應釋
T1563_.29.0909a10: 言。果因相別。如無慚掉雖貪等流。而與憂
T1563_.29.0909a11: 苦有相應義。故知所説與受相應。不唯同因
T1563_.29.0909a12: 但據相別。許有憂慼而行誑者。情有所憂而
T1563_.29.0909a13: 行誑故。所説煩惱隨煩惱中。有依異門佛説
T1563_.29.0909a14: 爲蓋。今次應辯蓋相云何。頌曰
T1563_.29.0909a15:     蓋五唯在欲 食治用同故
T1563_.29.0909a16:     雖二立一蓋 障蘊故唯五
T1563_.29.0909a17: 論曰。如契經言。若説五蓋爲不善聚。是爲
T1563_.29.0909a18: 正説。所以者何。如是五種純是圓滿不善
T1563_.29.0909a19: 聚故。其五者何。一欲貪蓋。二瞋恚蓋。三惛眠
T1563_.29.0909a20: 蓋。四掉悔蓋。五疑蓋。契經既説蓋唯不善。故
T1563_.29.0909a21: 知唯在欲。非色無色界。由此爲證知惛掉
T1563_.29.0909a22: 疑。體雖皆通欲色無色。而但欲界有得蓋名。
T1563_.29.0909a23: 爲顯惛沈掉擧二種唯欲界者。有立爲蓋。故
T1563_.29.0909a24: 與眠悔和合而立。眠悔唯是欲界繋故。爲顯
T1563_.29.0909a25: 眠悔唯染汚者。有得蓋名。故與惛沈掉擧二
T1563_.29.0909a26: 種和合而立。惛掉唯是染汚性故。疑准前四
T1563_.29.0909a27: 在欲可知。何縁欲貪瞋恚疑蓋。各於一體別
T1563_.29.0909a28: 立蓋名。而彼惛眠掉悔二蓋。各於二體合立
T1563_.29.0909a29: 蓋名。欲貪瞋疑食治各別。是故一一別立蓋
T1563_.29.0909b01: 名。由惛與眠及掉與悔。所食能治事用皆同。
T1563_.29.0909b02: 故體雖殊倶合立一。欲貪蓋食謂可愛相。此
T1563_.29.0909b03: 蓋對治謂不淨想。瞋恚蓋食謂可憎相。此蓋
T1563_.29.0909b04: 對治謂慈善根。疑蓋食謂三世。如契經説。
T1563_.29.0909b05: 於過去世生如是疑。乃至廣説。此蓋對治。
T1563_.29.0909b06: 謂若有能如實觀察縁性縁起惛眠蓋食謂五
T1563_.29.0909b07: 種法。一&MT90116;瞢。二不悦。三頻申。四食不平性。
T1563_.29.0909b08: 五心昧劣性。此蓋對治謂光明想。此蓋事用。
T1563_.29.0909b09: 謂倶能令心性沈昧。掉悔蓋食謂四種法。一
T1563_.29.0909b10: 親里尋。二國土尋。三不死尋。四隨念。昔種
T1563_.29.0909b11: 種所更笑戲歡娯承奉等事。此蓋對治謂奢
T1563_.29.0909b12: 摩他。此蓋事用。謂倶能令心不寂靜。由此説
T1563_.29.0909b13: 食治用同故。惛眠掉悔二合爲一。或貪瞋
T1563_.29.0909b14: 疑是滿煩惱。一一能荷一覆蓋用。惛眠掉
T1563_.29.0909b15: 悔非滿煩惱。二合方荷一覆蓋用。此五名蓋。
T1563_.29.0909b16: 其義云何。謂決定能覆障聖道聖道加行。故
T1563_.29.0909b17: 立蓋名。若爾則應諸煩惱等皆得名蓋。一切
T1563_.29.0909b18: 皆能覆障聖道及加行故。如世尊告諸苾芻
T1563_.29.0909b19: 言。若爲一法所覆障者。則不能了眼是非常。
T1563_.29.0909b20: 一法謂貪。乃至廣説。一一別説如雜事中。
T1563_.29.0909b21: 何故世尊説蓋唯五。理實應爾。然佛世尊於
T1563_.29.0909b22: 立蓋門唯説五者。唯此於五蘊。能爲勝障故。
T1563_.29.0909b23: 謂貪恚蓋能障戒蘊。如次令遠離欲惡故。惛
T1563_.29.0909b24: 沈睡眠能障慧蘊。此二倶令遠毘鉢舍那故。
T1563_.29.0909b25: 掉擧惡作能障定蘊。此倶令遠奢摩他故。如
T1563_.29.0909b26: 是四蓋漸次令越出離白法。由此於後令於
T1563_.29.0909b27: 業果四諦生疑。疑故能令乃至解脱解脱
T1563_.29.0909b28: 見皆不得起。故唯此五建立爲蓋。若爾掉悔
T1563_.29.0909b29: 蓋。應惛眠前説順戒定慧蘊。次第而説故。
T1563_.29.0909c01: 不爾此中壞次第者。世尊意欲顯別義故。謂
T1563_.29.0909c02: 契經中佛依正理説惛眠蓋。毘鉢舍那能治
T1563_.29.0909c03: 非止。説掉悔蓋唯奢摩他能治非觀。此依伏
T1563_.29.0909c04: 斷説觀止門。別治惛眠掉悔二蓋。若依永斷
T1563_.29.0909c05: 此觀止門。對治一切用無差別。爲顯此理故
T1563_.29.0909c06: 壞次第。何故無明不立爲蓋。不説成故。如
T1563_.29.0909c07: 契經説。無明所覆覆即是蓋有餘師説。等荷
T1563_.29.0909c08: 擔者立諸蓋中。無明於中所荷偏重。是故不
T1563_.29.0909c09: 説。慢復何縁不立爲蓋。以有由慢能修勝法。
T1563_.29.0909c10: 爲蓋義劣。不立蓋中。有餘師言。夫爲蓋者。令
T1563_.29.0909c11: 趣下。慢則不然。以能令心*趣上法故。諸
T1563_.29.0909c12: 見何故不立蓋中。見諸有情闕非我見者。
T1563_.29.0909c13: 雖執有我而能離染故。有説諸見性捷利故。
T1563_.29.0909c14: 不順蓋義。蓋性遲鈍。隨煩惱中餘不立蓋。准
T1563_.29.0909c15: 前所説應如理思。上二界惑不立蓋者。離三
T1563_.29.0909c16: 界染初非障故。又彼無記蓋唯不善。今應思
T1563_.29.0909c17: 擇諸隨眠等。由何而斷。由慧觀見彼所縁故
T1563_.29.0909c18: 隨眠等斷。若爾欲界他界遍行及三界中見
T1563_.29.0909c19: 滅道斷有漏縁惑應無斷義。縁苦集諦法智
T1563_.29.0909c20: 忍生。唯縁欲界苦集諦故。縁滅道諦諸智忍
T1563_.29.0909c21: 生。唯縁無漏爲境界故。無如是失。我許諸惑
T1563_.29.0909c22: 永斷方便有多種故。爲有幾種。總有四種。何
T1563_.29.0909c23: 等爲四。頌曰
T1563_.29.0909c24:     遍知所縁故 斷彼能縁故
T1563_.29.0909c25:     斷彼所縁故 對治起故斷
T1563_.29.0909c26: 論曰。斷見所斷惑。由前三方便。一由遍知所
T1563_.29.0909c27: 縁故斷。謂欲界繋見苦集斷自界縁惑。色
T1563_.29.0909c28: 無色界見苦集斷所有諸惑。以上二界他界
T1563_.29.0909c29: 地縁。亦由遍知所縁斷故。縁苦集諦類智
T1563_.29.0910a01: 忍生。倶能頓觀三界境故。及通三界見滅道
T1563_.29.0910a02: 斷無漏縁惑。如是諸惑皆由遍知所縁斷。故
T1563_.29.0910a03: 二由斷彼能縁故斷。謂欲界繋他界縁惑。以
T1563_.29.0910a04: 欲界繋見苦集斷。自界縁惑能縁於彼。此惑
T1563_.29.0910a05: 於彼能作依持。依持斷時彼隨斷故。如羸病
T1563_.29.0910a06: 者却倚而立。去所倚時彼隨倒故。如何於彼
T1563_.29.0910a07: 能作依持。由此於彼能爲因故。豈不此即説
T1563_.29.0910a08: 由害因故斷。實爾此彼但是異名。然爲止濫
T1563_.29.0910a09: 故作是説。謂欲界惑自他界縁。皆有此彼互
T1563_.29.0910a10: 爲因義。然無此彼展轉相縁。故於此中説能
T1563_.29.0910a11: 縁斷。欲令易了唯他界縁。由斷此因彼便隨
T1563_.29.0910a12: 斷。三由斷彼所縁故斷。謂見滅道斷諸有漏
T1563_.29.0910a13: 縁惑。以無漏縁惑能爲彼所縁。所縁斷時彼
T1563_.29.0910a14: 隨斷故。如羸病者杖策而行。去彼杖時彼隨
T1563_.29.0910a15: 倒故。何縁於此所斷惑中有斷能縁。故説所
T1563_.29.0910a16: 縁斷。如縁欲苦集起現觀時有斷所縁。故説
T1563_.29.0910a17: 能縁斷。如縁諸滅道起現觀時。雖實爾時此
T1563_.29.0910a18: 彼倶斷。而由所斷有勝有劣。故勝斷時言劣
T1563_.29.0910a19: 隨斷。謂若於彼惑所縁中。無漏慧生能爲對
T1563_.29.0910a20: 治。彼惑名勝。所餘名劣。何縁彼惑偏得勝名。
T1563_.29.0910a21: 於彼所縁無漏慧起。專爲敵彼發功用故。若
T1563_.29.0910a22: 許惑斷方便有多。有由能縁斷故隨斷。有由
T1563_.29.0910a23: 所縁斷故隨斷。何故前説由慧觀見彼所縁
T1563_.29.0910a24: 故隨眠等斷。但應於此先立宗言。永斷諸惑
T1563_.29.0910a25: 由多方便。勿先立宗與後解釋。言義各異前
T1563_.29.0910a26: 後相違。如先立宗後釋無異。先據必觀惑所
T1563_.29.0910a27: 縁故。後據於中有差別故。惑先擧勝後兼
T1563_.29.0910a28: 辯劣。正敵對者説名爲勝。已説三方便。斷
T1563_.29.0910a29: 見所斷惑。斷修所斷惑。由第四方便。謂彼但
T1563_.29.0910b01: 由治起故斷。以若此品對治道生。即此品中
T1563_.29.0910b02: 諸惑頓斷。如下下品治道起時。上上品惑即
T1563_.29.0910b03: 皆頓斷。至上上品治道起時。下下品惑即皆
T1563_.29.0910b04: 頓斷。如是理趣後當廣辯。豈不一切見所斷
T1563_.29.0910b05: 惑斷時亦由對治道起。以若此部對治道生。
T1563_.29.0910b06: 則此部中諸惑斷故。理實應爾。然於此中爲
T1563_.29.0910b07: 顯三界修所斷惑無不皆由九品道斷治道決
T1563_.29.0910b08: 定。故説此言。見所斷中唯有頂惑。對治決
T1563_.29.0910b09: 定如前已辯。惑見所斷諸惑斷時。方便定三。
T1563_.29.0910b10: 故就別説。修所斷惑能斷方便不決定故。就
T1563_.29.0910b11: 總而説。豈不所明第四方便與前宗義有不
T1563_.29.0910b12: 相關。謂修位中以滅道智。能斷三界修所斷
T1563_.29.0910b13: 惑。慧非見此惑所縁故。此與宗義實不相關。
T1563_.29.0910b14: 前宗唯辯見所斷故。設彼總攝亦不相違。見
T1563_.29.0910b15: 彼惑所縁此惑治生故。所言對治總有幾種。
T1563_.29.0910b16: 頌曰
T1563_.29.0910b17:     對治有四種 謂斷持遠厭
T1563_.29.0910b18: 論曰。諸對治門總有四種。一斷對治。謂道親
T1563_.29.0910b19: 能斷諸惑得。即無間道。二持對治。謂道初與
T1563_.29.0910b20: 斷得倶生。即解脱道。由如是道持斷得故。令
T1563_.29.0910b21: 諸惑得不相續生。三遠分對治。謂道能令前
T1563_.29.0910b22: 所斷惑得轉更成遠。即勝進道。於解脱道後
T1563_.29.0910b23: 所起道名爲勝進。乃至後得倶起生等亦得
T1563_.29.0910b24: 道名。令與惑得相違。諸得相續増故。四厭
T1563_.29.0910b25: 患對治。謂道隨於何界何地中見諸過失深
T1563_.29.0910b26: 生厭患。即是於彼以種種門觀過失義。此唯
T1563_.29.0910b27: 諸厭作意聚攝。由此勢力。設於後時屬妙境
T1563_.29.0910b28: 界亦不貪著。應知多分是加行道非決定故。
T1563_.29.0910b29: 不説在初説多分言。應知爲顯無間解脱。勝
T1563_.29.0910c01: 進道中縁苦集諦者。亦厭患對治。已説惑對
T1563_.29.0910c02: 治。當辯斷惑理。諸惑永斷爲定從何。爲從所
T1563_.29.0910c03: 縁。爲從相應。爲從自性。何故生疑。於此三種
T1563_.29.0910c04: 皆見過故。且不應説斷從所縁。謂若此法是
T1563_.29.0910c05: 彼所縁。未曾有時非所縁故。亦不可説斷從
T1563_.29.0910c06: 相應。謂相應法互爲因故。此法無時非因性
T1563_.29.0910c07: 故。又由此惑令心成染。此心無時成不染故。
T1563_.29.0910c08: 亦不可説斷從自性。謂法無容捨自性故。以
T1563_.29.0910c09: 斷惑時不可令彼所斷諸法失所斷性。是故
T1563_.29.0910c10: 應思惑從何斷。頌曰
T1563_.29.0910c11:     應知從所縁 可令諸惑斷
T1563_.29.0910c12: 論曰。諸惑永斷定從所縁。以於所縁遍知力
T1563_.29.0910c13: 故。令惑永斷如前已説。然惑所縁總有二種。
T1563_.29.0910c14: 謂有繋事。及無繋事。縁有繋事爲境諸惑。
T1563_.29.0910c15: 及從此惑力所引生。不縁此事爲境諸惑。如
T1563_.29.0910c16: 是二惑於一有情現相續中引起諸得。設無
T1563_.29.0910c17: 染汚心現在前此得恒行無有間斷。爲去來
T1563_.29.0910c18: 世諸惑果因。如是應知。縁無繋事爲境諸惑。
T1563_.29.0910c19: 及因此惑勢力所引隨從現行。不縁此事爲
T1563_.29.0910c20: 境諸惑。所引起得類亦同前。言爲去來惑果
T1563_.29.0910c21: 因者。謂此諸得現在世時。是過去惑等流性
T1563_.29.0910c22: 故。説之爲果。是未來惑生縁性故。説之爲
T1563_.29.0910c23: 因。然此諸得與斷對治等流諸得現行相違。
T1563_.29.0910c24: 能持去來所得諸惑。故令一切縁此事惑及
T1563_.29.0910c25: 縁餘惑相續而轉。縁此事境諸斷對治等流
T1563_.29.0910c26: 起時惑得便絶。所得諸惑於自所縁雖體猶
T1563_.29.0910c27: 有。而由因果得永絶故。可説名斷。以於少
T1563_.29.0910c28: 境若未遍知縁此境惑。及因此惑力所引起
T1563_.29.0910c29: 縁餘境惑。所引去來惑果因得現相續中無
T1563_.29.0911a01: 間而轉。若於少境得遍知時。惑所引得便不
T1563_.29.0911a02: 復轉。故知惑斷定從所縁。如前所言遠分對
T1563_.29.0911a03: 治。一切遠性總有幾種。頌曰
T1563_.29.0911a04:     遠性有四種 謂相治處時
T1563_.29.0911a05:     如大種尸羅 異方二世等
T1563_.29.0911a06: 論曰。一切遠性總有四種。一相遠性。如四大
T1563_.29.0911a07: 種。雖復倶在一聚中生。以相異故亦名爲遠。
T1563_.29.0911a08: 二治遠性。如持犯戒。雖復倶在一身中行。以
T1563_.29.0911a09: 相治故亦名爲遠。三處遠性。如海兩岸。雖復
T1563_.29.0911a10: 倶在一大海邊。方處隔故亦名爲遠。四時遠
T1563_.29.0911a11: 性。如去來世。雖復倶依一法上立。時分隔故
T1563_.29.0911a12: 亦名爲遠。望何説遠。望現在世無間已滅。及
T1563_.29.0911a13: 正生時與現相隣。如何名遠。非眼等境故。或
T1563_.29.0911a14: 無作用故。無爲非時不可爲難。虚空體遍二
T1563_.29.0911a15: 滅遍得。故契經中亦説爲近。等聲爲明擧法
T1563_.29.0911a16: 未盡。已辯煩惱對治差別。修能對治勝進位
T1563_.29.0911a17: 中。所斷諸惑爲再斷不。所得離繋有重得耶。
T1563_.29.0911a18: 頌曰
T1563_.29.0911a19:     諸惑無再斷 離繋有重得
T1563_.29.0911a20:     謂治生得果 練根六時中
T1563_.29.0911a21: 論曰。所斷諸惑。由得自分無間道故。便頓永
T1563_.29.0911a22: 斷。離退後時無再斷義。斷已復斷則爲唐捐。
T1563_.29.0911a23: 所得離繋雖無隨道漸勝進理。而道進時容
T1563_.29.0911a24: 有重起。彼勝得理以離繋得道所攝故。捨得
T1563_.29.0911a25: 道時彼亦捨得。故諸離繋有重得理。此依容
T1563_.29.0911a26: 有時總有六。謂治道起得果練根。説治生言
T1563_.29.0911a27: 通目二義。若據住此能證離繋。目無間道。
T1563_.29.0911a28: 若據住此正證離繋。目解脱道。言得果者。
T1563_.29.0911a29: 謂得預流一來不還阿羅漢果。言練根者。謂
T1563_.29.0911b01: 増進根由此六時得未曾道有捨曾道得離繋
T1563_.29.0911b02: 故。説得果言既無差別。如攝四果應攝練根
T1563_.29.0911b03: 轉根時必得果故。何勞長説此練根言。
T1563_.29.0911b04: 爲顯練根異斷惑得果故。得果外説練根無
T1563_.29.0911b05: 失。然得離繋隨其所應。有具六時。乃至唯
T1563_.29.0911b06: 二謂欲界繋。見四諦斷。及色無色。見三諦斷
T1563_.29.0911b07: 所得離繋得具六時。色無色界見道諦斷。所
T1563_.29.0911b08: 得離繋得唯五時。由治生時即得果故。説得
T1563_.29.0911b09: 果已。不説治生。欲界修斷五品離繋亦五時
T1563_.29.0911b10: 得。除預流果。第六離繋得唯四時。得果治
T1563_.29.0911b11: 生時無別故。第七八品亦唯四時。得四果中
T1563_.29.0911b12: 除前二故。第九離繋得唯三時。亦治生時即
T1563_.29.0911b13: 得果故。色無色界修所斷中唯除有頂。第九
T1563_.29.0911b14: 離繋所餘離繋亦唯三時。得果四中除前三
T1563_.29.0911b15: 故。有頂第九得唯二時。得果治生同一時故。
T1563_.29.0911b16: 此約鈍説。若就利根。前諸位中除練根得。
T1563_.29.0911b17: 豈不八地容世俗道。斷應分二種對治生時
T1563_.29.0911b18: 得。不爾此説漸次得故。或此唯約無漏得故。
T1563_.29.0911b19: 若依越次通有漏得則世俗道。八地染中隨
T1563_.29.0911b20: 離少多。入聖道者彼得離繋。隨其所應有具
T1563_.29.0911b21: 六時。乃至唯一。以利根故。除練根時。謂欲
T1563_.29.0911b22: 界中先斷五品入見諦者。彼見所斷五品離
T1563_.29.0911b23: 繋具六時得。謂有二種。自治生時。及得果
T1563_.29.0911b24: 時。復四成六。彼修所斷五品離繋唯五時得。
T1563_.29.0911b25: 除預流果。先斷六品入見諦者。彼見所斷六
T1563_.29.0911b26: 品離繋亦五時得。除一如前。彼修所斷六品
T1563_.29.0911b27: 離繋。唯世俗道治生時得。必不起彼無漏對
T1563_.29.0911b28: 治。是一來果向道攝故。非住果時起彼向道。
T1563_.29.0911b29: 以住勝果不起劣故。先斷八品入見諦者。彼
T1563_.29.0911c01: 見所斷八品離繋亦五時得。除一如前。彼
T1563_.29.0911c02: 修所斷前六離繋唯一時得。如前應知。七
T1563_.29.0911c03: 八離繋唯四時得。謂二治生及二得果。先斷
T1563_.29.0911c04: 九品依未至地入見諦者。彼見所斷九品離
T1563_.29.0911c05: 繋亦四時得。如前應知。依根本地入見諦者。
T1563_.29.0911c06: 彼見所斷九品離繋亦一時得。如前應知。根
T1563_.29.0911c07: 本非欲斷對治故。若依未至。若依根本。彼
T1563_.29.0911c08: 修所斷九品離繋亦一時得。如前應知。必不
T1563_.29.0911c09: 起彼無漏對治。是不還果向道攝故。先斷上
T1563_.29.0911c10: 七地入見諦者。彼見三諦斷七地離繋亦四
T1563_.29.0911c11: 時得。如前應知。見道諦斷七地離繋唯三時
T1563_.29.0911c12: 得。謂一治生。及二得果。無漏治生即得果
T1563_.29.0911c13: 故。彼修所斷七地離繋唯三時得。謂二治生。
T1563_.29.0911c14: 及一得果。具離八地入聖道者。見修位中
T1563_.29.0911c15: 斷有頂惑見三諦斷離繋三時。謂一治生。及
T1563_.29.0911c16: 二得果。見道諦斷離繋二時。由治生時即得
T1563_.29.0911c17: 果故。修斷八品離繋二時。謂一治生。及一得
T1563_.29.0911c18: 果。第九離繋唯一時得。以治生時即得果故。
T1563_.29.0911c19: 諸分離染見。修位中進斷。所餘准此應説。
T1563_.29.0911c20: 以何因證得後果時重得先時所斷離繋。由
T1563_.29.0911c21: 至教故。謂契經中依正證得阿羅漢果。説
T1563_.29.0911c22: 如是言。應如是知。應如是見。彼從欲漏心
T1563_.29.0911c23: 得解脱。乃至廣説。由此位中亦得欲界厭患
T1563_.29.0911c24: 對治等無學法智故。知彼離繋亦應重得。前
T1563_.29.0911c25: 言斷欲六品九品入見諦者。彼先修斷六九
T1563_.29.0911c26: 離繋無無漏得。爲永不得。暫不得耶。應決
T1563_.29.0911c27: 定言。彼永不得。豈不證得阿羅漢時。必得先
T1563_.29.0911c28: 時見修所斷一切離繋諸無漏得。若彼先時
T1563_.29.0911c29: 所斷離繋有無漏得。今時捨者於彼今應得
T1563_.29.0912a01: 無漏得。若先無者今時亦無。得離繋時唯自
T1563_.29.0912a02: 治起。及捨劣道得勝時故。諸有先依根本靜
T1563_.29.0912a03: 慮入見諦者。得無學時。寧從欲漏心得解
T1563_.29.0912a04: 脱。就依未至入見諦者。及次第者。説故無
T1563_.29.0912a05: 失。即諸離繋彼彼位中得遍知名。隨勝立故。
T1563_.29.0912a06: 遍知有二。一智遍知。二斷遍知。智遍知者。體
T1563_.29.0912a07: 即是慧。唯是無漏。斷遍知者。體即離繋。是
T1563_.29.0912a08: 智果故。得遍知名。如業解名詮業解果。
T1563_.29.0912a09: 若爾忍果應非遍知。是智眷屬。故名遍知無
T1563_.29.0912a10: 失。或於後時轉成智果。爲一一斷道所得離
T1563_.29.0912a11: 繋。各立一遍知。爲一切斷道所得離繋。總立
T1563_.29.0912a12: 一遍知。二倶不然。以有極廣極略過故。若爾
T1563_.29.0912a13: 云何。頌曰
T1563_.29.0912a14:     斷遍知有九 欲初二斷一
T1563_.29.0912a15:     二各一合三 上界三亦爾
T1563_.29.0912a16:     餘五順下分 色一切斷三
T1563_.29.0912a17: 論曰。諸斷總立九種。遍知唯立九縁。如後當
T1563_.29.0912a18: 辯。何等名曰九種遍知。且三界繋見諦所斷
T1563_.29.0912a19: 煩惱等斷。立六遍知。謂欲界繋初二部斷。立
T1563_.29.0912a20: 一遍知。次二各一。上界亦然。故合成六。餘三
T1563_.29.0912a21: 界繋修道所斷煩惱等斷。立三遍知。謂欲界
T1563_.29.0912a22: 繋修道所斷煩惱等斷。立一遍知。應知即
T1563_.29.0912a23: 是五順下分。結盡遍知并前立故。色界所繋
T1563_.29.0912a24: 修道所斷煩惱等斷。立一遍知。應知此即是
T1563_.29.0912a25: 色愛盡遍知。無色界繋修道所斷煩惱等斷。
T1563_.29.0912a26: 立一遍知。即一切結永盡遍知。此亦并前合
T1563_.29.0912a27: 立一故。如是所立九種遍知。應辯於中幾何
T1563_.29.0912a28: 道果。頌曰
T1563_.29.0912a29:     於中忍果六 餘三是智果
T1563_.29.0912b01:     未至果一切 根本五或八
T1563_.29.0912b02:     無色邊果一 三根本亦爾
T1563_.29.0912b03:     俗果二聖九 法智三類二
T1563_.29.0912b04:     法智品果六 類智品果五
T1563_.29.0912b05: 論曰。於此九中。且應先辯與忍智道爲果差
T1563_.29.0912b06: 別。忍果有六。謂三界繋見斷法斷六種遍知。
T1563_.29.0912b07: 智果有三。謂順下分色愛一切結盡遍知。由
T1563_.29.0912b08: 此三遍知是修道果故。由此已辯見修道果。
T1563_.29.0912b09: 與靜慮地爲果別者。未至靜慮果具有九。謂
T1563_.29.0912b10: 此爲依斷一切故。根本靜慮果五或八。所言
T1563_.29.0912b11: 五者。毘婆沙師説。根本靜慮。非欲斷治故。
T1563_.29.0912b12: 所言八者。尊者妙音説。根本靜慮。亦欲斷治
T1563_.29.0912b13: 故。除色無色見道斷遍知。道類智時總集遍
T1563_.29.0912b14: 知故。中間靜慮如根本説。豈不依止根本靜
T1563_.29.0912b15: 慮入見諦時。亦修未來依未至地。欲斷治道
T1563_.29.0912b16: 得斷治故。亦應證彼欲見斷法斷無漏離繋
T1563_.29.0912b17: 得。寧説根本唯得五果。此責不然。爾時所修
T1563_.29.0912b18: 依未至地斷對治者。唯色無色斷對治故。根
T1563_.29.0912b19: 本地道既不能爲欲斷對治。彼現起位如何
T1563_.29.0912b20: 能修欲斷治道。由彼所修未至斷治。唯治上
T1563_.29.0912b21: 界故。果唯五。與無色地爲果別者。無色邊地
T1563_.29.0912b22: 果唯有一。謂依空處近分地道。得色愛盡遍
T1563_.29.0912b23: 知果故。聖依俗道離諸染位。所得斷果亦名
T1563_.29.0912b24: 遍知。以得無漏離繋得故。前三根本果亦唯
T1563_.29.0912b25: 一。謂依無色前三根本。得一切盡遍知果故。
T1563_.29.0912b26: 由此已辯靜慮無色總得遍知。果多少別。與
T1563_.29.0912b27: 俗聖道爲果別者。俗道果二。謂俗道力唯能
T1563_.29.0912b28: 獲得順下分盡。及色愛盡遍知果故。聖道果
T1563_.29.0912b29: 九。謂聖道力。乃至能越二有頂故。應知九
T1563_.29.0912c01: 中二是共果。七不共果。唯聖果故。與法類
T1563_.29.0912c02: 智。爲果別者法智果三。謂法智力能斷三界
T1563_.29.0912c03: 修所斷故。類智果二。謂類智力斷色無色修
T1563_.29.0912c04: 所斷故。與法類品爲果別者。法智品果六。謂
T1563_.29.0912c05: 即是前法智法忍所得六果。類智品果五。謂
T1563_.29.0912c06: 即是前類智類忍所得五果。品言通攝智及
T1563_.29.0912c07: 忍故。法品六中四不共果。三屬法忍。一屬
T1563_.29.0912c08: 法智。二是共果。謂最後二雙屬法類二種智
T1563_.29.0912c09: 故。類品五中三不共果。皆屬類忍。二是共
T1563_.29.0912c10: 果。謂最後二義如前釋。何縁一一道所得斷。
T1563_.29.0912c11: 不各各立爲一遍知。以永斷時説遍知故。如
T1563_.29.0912c12: 契經説。吾今爲汝宣説遍知。乃至廣説。此
T1563_.29.0912c13: 中何等名爲遍知。謂貪永斷瞋永斷癡永斷。
T1563_.29.0912c14: 乃至廣説。説永斷言。顯所得斷都無隨縛方
T1563_.29.0912c15: 名遍知。云何名爲有隨縛斷。云何名爲無隨
T1563_.29.0912c16: 縛斷。斷具三種或四種。縁名無隨縛。不具
T1563_.29.0912c17: 名有。謂或有斷。雖得離繋得而闕餘得故。
T1563_.29.0912c18: 容還永捨。或復有斷。餘得雖生未缺堅牢生
T1563_.29.0912c19: 死之首。以八地染雖數曾離未能缺彼。故還
T1563_.29.0912c20: 墜惡趣獄。或復有斷。雖亦缺彼而餘煩惱繋
T1563_.29.0912c21: 縛未除。於永斷義未得圓滿。或復有斷。餘縛
T1563_.29.0912c22: 亦除而猶未能越所屬界。以同類惑未斷無
T1563_.29.0912c23: 餘。於永斷義亦未圓滿。如是諸斷各有隨縛。
T1563_.29.0912c24: 是故於彼不立遍知。唯九位中三四縁具斷
T1563_.29.0912c25: 無隨縛。可立遍知。何謂具縁。頌曰
T1563_.29.0912c26:     得無漏斷得 及缺第一有
T1563_.29.0912c27:     滅雙因越界 故立九遍知
T1563_.29.0912c28: 論曰。見斷法斷具三縁故。便立遍知。修斷
T1563_.29.0912c29: 法斷具四縁故。方立遍知。見斷法斷具三縁
T1563_.29.0913a01: 者。謂得無漏離繋得故。缺有頂故。滅雙因
T1563_.29.0913a02: 故。此中異生雖復亦有離八地染名滅雙因。
T1563_.29.0913a03: 而斷非遍知。闕餘二縁故。見聖諦位。第二三
T1563_.29.0913a04: 刹那諸斷。雖有無漏離繋得。餘二縁闕未立
T1563_.29.0913a05: 遍知。第四五刹那雖亦缺。有頂雙因未滅不
T1563_.29.0913a06: 立遍知。見集斷因有未滅故。集法智位欲二
T1563_.29.0913a07: 部斷。具三縁故。得遍知名。後五刹那法類智
T1563_.29.0913a08: 位。斷具三縁故。皆得遍知名。修斷法斷具四
T1563_.29.0913a09: 縁者。三縁如上。越界第四。謂諸界中聖未越
T1563_.29.0913a10: 地。彼所得斷唯具二縁。若已越地未越界
T1563_.29.0913a11: 者。彼所得斷猶闕一縁。若越界時四縁方具。
T1563_.29.0913a12: 隨應彼斷得遍知名。有説五縁加離倶繋義
T1563_.29.0913a13: 異前。故説雙因滅倶繋離成。故此不説離成
T1563_.29.0913a14: 就幾遍知。頌曰
T1563_.29.0913a15:     住見諦位無 或成一至五
T1563_.29.0913a16:     修成六一二 無學唯成一
T1563_.29.0913a17: 論曰。異生位中雖能離染。乃至八地不成遍
T1563_.29.0913a18: 知。於聖位中依未至定入見諦者。從初乃至
T1563_.29.0913a19: 集法忍位亦無遍知。至集法智集類忍位唯
T1563_.29.0913a20: 成就一。至集類智滅法忍位便成就二。至
T1563_.29.0913a21: 滅法智滅類忍位便成就三。至滅類智道法
T1563_.29.0913a22: 忍位便成就四。至道法智道類忍位便成就
T1563_.29.0913a23: 五。依根本定入見諦者。至集類忍亦無遍知。
T1563_.29.0913a24: 後位隨應如理思擇。住修道位未離欲者。道
T1563_.29.0913a25: 類智爲初。乃至未得全離欲界染。及離欲退
T1563_.29.0913a26: 皆成就六。至全離欲以離欲第九解脱道爲
T1563_.29.0913a27: 初。乃至離色界最後無間道先離欲者。從道
T1563_.29.0913a28: 類智乃至未起色盡道前。唯成一遍知。謂順
T1563_.29.0913a29: 下分盡。從色愛盡及無學位。起色纒退。亦
T1563_.29.0913b01: 一如前。有色愛者。從色愛永盡。先離色者。從
T1563_.29.0913b02: 起色盡道。至未全離無色愛前。成下分盡。
T1563_.29.0913b03: 色愛盡二從無學退。起無色纒成二遍知。名
T1563_.29.0913b04: 如前説。住無學位唯成就一。謂一切結永盡
T1563_.29.0913b05: 遍知。若依根本入正決定道類智時。彼所有
T1563_.29.0913b06: 斷亦得順下分斷。遍知名者寧許根本果唯
T1563_.29.0913b07: 有五。遍知唯色無色界見斷法。斷得彼遍知
T1563_.29.0913b08: 名故無有失。何縁唯此亦得彼名。以漸次得
T1563_.29.0913b09: 不還果者。於此斷上立彼名故。又先俗道所
T1563_.29.0913b10: 斷下分。今聖道力令永不生故。彼所得斷假
T1563_.29.0913b11: 説爲此果。今實不得欲斷遍知。何故不還阿
T1563_.29.0913b12: 羅漢果。總集諸斷立一遍知。頌曰
T1563_.29.0913b13:     越界得果故 二處集遍知
T1563_.29.0913b14: 論曰。具二縁故。於所得斷總集建立爲一遍
T1563_.29.0913b15: 知。一者越界。二者得果。所言集者。是合一
T1563_.29.0913b16: 義。若於無色分離染故得預流果。全離染故
T1563_.29.0913b17: 得阿羅漢。若於欲界分離染故得一來果。全
T1563_.29.0913b18: 離染故得不還果。若於色界分離全離倶不
T1563_.29.0913b19: 得果。唯於二處具足二縁。謂得果時亦即越
T1563_.29.0913b20: 界。故阿羅漢及不還果。集所得斷立一遍知。
T1563_.29.0913b21: 爾時總起一味得故。餘二果時得雖一味而
T1563_.29.0913b22: 未越界。色愛盡時雖是越界無一味得。故於
T1563_.29.0913b23: 彼位不集遍知。要具二縁方總集故。誰捨誰
T1563_.29.0913b24: 得幾種遍知。頌曰
T1563_.29.0913b25:     捨一二五六 得亦然除五
T1563_.29.0913b26: 論曰。言捨一者。謂從無學及色愛盡全離欲
T1563_.29.0913b27: 退。言捨二者。謂諸不還從色愛盡起欲纒退。
T1563_.29.0913b28: 及彼獲得阿羅漢時。諸先離欲依根本定入
T1563_.29.0913b29: 見諦者道類忍時。言捨五者。經主釋言。謂先
T1563_.29.0913c01: 離欲道類智位。此但應説道類忍時。道類智
T1563_.29.0913c02: 時彼已捨故。夫言得捨據將説故又應簡言。
T1563_.29.0913c03: 依未至定入見諦者。若依根本入見諦者。於
T1563_.29.0913c04: 欲界斷不得無漏。離繋得故不得欲界。見斷
T1563_.29.0913c05: 法斷三種遍知。非先不得可言今捨。言捨六
T1563_.29.0913c06: 者。謂未離欲所有聖者得不還時。得亦然
T1563_.29.0913c07: 者。謂有得一得二得六。言得一者。謂勝進
T1563_.29.0913c08: 位集法忍等九種位中。及從無學起色纒退。
T1563_.29.0913c09: 言得二者。謂從無學起無色界諸纒退時。言
T1563_.29.0913c10: 得六者。謂不還退。無得五者。理無容故。
T1563_.29.0913c11: 謂先離欲依未至定入見諦者。道類忍時。捨
T1563_.29.0913c12: 五遍知得不還果。此果若退可得五遍知此。
T1563_.29.0913c13: 退既無。故無容得。五豈不勝進得聖果時於
T1563_.29.0913c14: 諸無爲更起勝得。乍可名得。寧捨遍知。約
T1563_.29.0913c15: 斷實然。恒成就故。但今且據九遍知中。若得
T1563_.29.0913c16: 異名本名便失。説名爲捨。亦無有過建立遍
T1563_.29.0913c17: 知。與斷別故
T1563_.29.0913c18: *説一切有部顯宗論卷第二十八
T1563_.29.0913c19:
T1563_.29.0913c20:
T1563_.29.0913c21:
T1563_.29.0913c22: 阿毘達磨藏顯宗論卷第二十九
T1563_.29.0913c23:   尊者衆賢造
T1563_.29.0913c24:  *三藏法師玄奘奉  詔譯 
T1563_.29.0913c25:   辯賢聖品第七之一
T1563_.29.0913c26: 已辯煩惱。隨諸品類雖有無量。而總立爲三
T1563_.29.0913c27: 界五部。諸煩惱斷隨所繋事雖亦無量。而就
T1563_.29.0913c28: 勝位立九遍知。然斷必由道力故得。此所由
T1563_.29.0913c29: 道其相云何。頌曰
T1563_.29.0914a01:     已説煩惱斷 由見修道故
T1563_.29.0914a02:     見道見聖諦 修道修九品
T1563_.29.0914a03: 論曰。世尊唯説有二煩惱。見修所斷有差
T1563_.29.0914a04: 別故。然諸論中開二爲五。即五所斷。如前已
T1563_.29.0914a05: 説。今就略攝唯二如經斷彼但由見修道故。
T1563_.29.0914a06: 見道謂見四聖諦理。修道謂修九品差別。見
T1563_.29.0914a07: 唯無漏。修通二種。准前已顯。故頌不説。所見
T1563_.29.0914a08: 聖諦其相云何。頌曰
T1563_.29.0914a09:     諦四名已説 謂苦集滅道
T1563_.29.0914a10:     彼自體亦然 次第隨現觀
T1563_.29.0914a11: 論曰。佛於經中説諦有四。一苦二集三滅四
T1563_.29.0914a12: 道。於此論中亦先已説。謂有爲法除諸聖道。
T1563_.29.0914a13: 爲果性邊皆名苦諦。爲因性邊皆名集諦。物
T1563_.29.0914a14: 雖無異數分無失。依彼建立現觀位中。諸忍
T1563_.29.0914a15: 智等行相別故。如四正斷出離尋等。擇滅無
T1563_.29.0914a16: 爲名爲滅諦。學無學法皆名道諦。因前果後
T1563_.29.0914a17: 理數必然。由此定應列諦名處。苦居集後道
T1563_.29.0914a18: 在滅前。何故此中果前因後。隨現觀位次第
T1563_.29.0914a19: 而説。謂隨行者。現觀位中。前觀前説後觀
T1563_.29.0914a20: 後説。然或有法説次隨生。如念住等。或復
T1563_.29.0914a21: 有法説次隨便。如正勝等。何縁現觀次第必
T1563_.29.0914a22: 然。加行位中如是觀故。何縁加行必如是
T1563_.29.0914a23: 觀。謂若有法最爲逼惱。修加行位理應先觀。
T1563_.29.0914a24: 次求彼因。次求彼脱。後應求彼解脱方便。譬
T1563_.29.0914a25: 如良醫先觀病者所患病状。次尋其因。次思
T1563_.29.0914a26: 病愈。後求良藥。故契經言。夫醫王者。謂具四
T1563_.29.0914a27: 徳能拔毒箭。一善知病状。二善知病因。三
T1563_.29.0914a28: 善知病愈。四善知良藥。如來亦爾。爲大醫
T1563_.29.0914a29: 王。如實了知苦集滅道。故加行位依此次觀。
T1563_.29.0914b01: 現觀位中觀次亦爾。由加行力所引發故。如
T1563_.29.0914b02: 縱心誦先所誦文。故列聖諦名隨現觀。次第
T1563_.29.0914b03: 現等覺。故立現觀名。正覺所縁。故唯無漏。此
T1563_.29.0914b04: 覺眞淨。故得正名。此聖諦名爲目何義。聖者
T1563_.29.0914b05: 諦故得聖諦名。謂唯聖者於此四諦能以聖
T1563_.29.0914b06: 行聖智實觀。異生不然。故名聖諦。唯受一分
T1563_.29.0914b07: 是苦自體。所餘並非。如何可言諸有漏行皆
T1563_.29.0914b08: 是苦諦。頌曰
T1563_.29.0914b09:     苦由三苦合 如所應一切
T1563_.29.0914b10:     可意非可意 餘有漏行法
T1563_.29.0914b11: 論曰。有三苦性。一苦苦性。二行苦性。三壞
T1563_.29.0914b12: 苦性。諸有漏行如其所應。與此三種苦性合
T1563_.29.0914b13: 故。皆是苦諦。亦無有失。所以者何。諸有漏
T1563_.29.0914b14: 行有三可意非可意餘。可意者何。謂諸樂受
T1563_.29.0914b15: 及彼資具。餘二類然。此中可意有漏行法。由
T1563_.29.0914b16: 壞苦合故名爲苦。未離染者。於彼壞時。必定
T1563_.29.0914b17: 應生憂愁等故。以薄伽梵契經中言。諸樂受
T1563_.29.0914b18: 生時樂住時樂壞時苦。順樂受諸行如樂受。
T1563_.29.0914b19: 應知諸非可意有漏行法。由苦苦合故。名爲
T1563_.29.0914b20: 苦苦受。自體及順苦法現前。必能惱身心
T1563_.29.0914b21: 故。以薄伽梵契經中言。諸苦受生時苦住時
T1563_.29.0914b22: 苦壞時樂順苦受諸行如苦受應知除此所餘
T1563_.29.0914b23: 有漏行法。由行苦合故名爲苦。因縁所造皆
T1563_.29.0914b24: 是非常。有漏非常無非是苦。故有漏法皆是
T1563_.29.0914b25: 苦性。豈不一切有漏行法據此皆容是行苦
T1563_.29.0914b26: 性。不應但説非苦樂受。及彼資糧爲行苦性。
T1563_.29.0914b27: 雖有此理。然於此中依不共故。作如是説。此
T1563_.29.0914b28: 三苦性其體是何。應定判言三受爲體。由三
T1563_.29.0914b29: 受故順三受法。如應亦得三苦性名。道無漏
T1563_.29.0914c01: 故非苦性攝。如上所辯。四聖諦中幾是世俗。
T1563_.29.0914c02: 幾是勝義。如是二諦其相云何。頌曰
T1563_.29.0914c03:     彼覺破便無 慧析餘亦爾
T1563_.29.0914c04:     如瓶水世俗 異此名勝義
T1563_.29.0914c05: 論曰。諸和合物隨其所應。總有二種性類差
T1563_.29.0914c06: 別。一可以物破爲細分。二可以慧析除餘法。
T1563_.29.0914c07: 謂且於色諸和合聚破爲細分。彼覺便無名
T1563_.29.0914c08: 世俗諦。猶如瓶等。非破瓶等爲瓦等時。復可
T1563_.29.0914c09: 於中生瓶等覺。有和合聚。雖破爲多彼覺非
T1563_.29.0914c10: 無。猶如水等。若以勝慧析除餘法。彼覺方無。
T1563_.29.0914c11: 亦世俗諦。非水等被慧析除色等時。復可
T1563_.29.0914c12: 於中生水等覺。故於彼物未破析時。以世想
T1563_.29.0914c13: 名施設爲彼。施設有故名爲世俗。依世俗
T1563_.29.0914c14: 理説有瓶等。是實非虚名世俗諦。如世俗理
T1563_.29.0914c15: 説爲有故。若物異此名勝義諦。謂彼物覺彼
T1563_.29.0914c16: 破不無。及慧析除彼覺仍有。名勝義諦。
T1563_.29.0914c17: 猶如色等。如色等物碎爲細分。漸漸破析乃
T1563_.29.0914c18: 至極微。或以勝慧析除味等。彼色等覺如本
T1563_.29.0914c19: 恒存。受等亦然。但非色法無細分故。不可碎
T1563_.29.0914c20: 彼以爲細分。乃至極微。然可以慧析至刹那。
T1563_.29.0914c21: 或可析除餘想等法。彼受等覺如本恒存。此
T1563_.29.0914c22: 眞實有故名勝義。以一切時體恒有故。依勝
T1563_.29.0914c23: 義理説有色等。是實非虚名勝義諦。如勝義
T1563_.29.0914c24: 理説爲有故。由此四聖諦皆勝義諦攝。細分
T1563_.29.0914c25: 別時覺不捨故。諸世俗諦依勝義理。世俗自
T1563_.29.0914c26: 體爲有爲無。若言是有諦應唯一。若言是無
T1563_.29.0914c27: 諦應無二。此應決定判言是有。以彼尊者世
T1563_.29.0914c28: 友説言。無倒顯義名是世俗諦。此名所顯義。
T1563_.29.0914c29: 是勝義諦名是實物。如先已辯。豈不已言。
T1563_.29.0915a01: 諦應唯一理實應爾。非勝義空可名諦故。何
T1563_.29.0915a02: 故立二。即勝義中依少別理立爲世俗。非由
T1563_.29.0915a03: 體異。所以爾者。名是言依。隨世俗情流布
T1563_.29.0915a04: 性故。依依是義應作是言。諸是世俗必
T1563_.29.0915a05: 是勝義。有是勝義而非世俗。謂但除名餘實
T1563_.29.0915a06: 有義。即依勝義。是有義中。約少分理名世俗
T1563_.29.0915a07: 諦。約少分理名勝義諦。謂無簡別總相所取。
T1563_.29.0915a08: 一合相理名世俗諦。若有簡別別相所取。或
T1563_.29.0915a09: 類或物名勝義諦。如於一體有漏事中。所取
T1563_.29.0915a10: 果義名爲苦諦。所取因義名爲集諦。或如一
T1563_.29.0915a11: 體心心所法。有具六因及四縁性。由如是理。
T1563_.29.0915a12: 於大仙尊所説諦中。無有違害。如説一諦更
T1563_.29.0915a13: 無第二。唯有一道更無餘道。此四聖諦總體
T1563_.29.0915a14: 云何。一切有爲及諸擇滅。以是煩惱聖道境
T1563_.29.0915a15: 故。染淨因果性差別故。空非擇滅有自體故。
T1563_.29.0915a16: 正見境故亦是諦擇。然非煩惱聖道境故。
T1563_.29.0915a17: 亦非染淨因果性故。亦非欣厭所行境故。非
T1563_.29.0915a18: 覺悟彼得成聖故。不預此中聖諦所攝。何縁
T1563_.29.0915a19: 煩惱不縁彼生。以彼二法是無漏故。不能違
T1563_.29.0915a20: 害有漏法故。謂愛但縁有漏爲境。欣無漏法
T1563_.29.0915a21: 違諸有故。不名爲愛。是善法欲。若境極能順
T1563_.29.0915a22: 生貪愛。此境遍是煩惱所縁。由愛所縁。便於
T1563_.29.0915a23: 彼滅及彼滅道不欲疑謗空非擇滅。與此相
T1563_.29.0915a24: 違故定不爲煩惱境界。豈不於二譬喩等師。
T1563_.29.0915a25: 縁之亦生不欲疑謗。寧説縁彼煩惱不生。非
T1563_.29.0915a26: 縁彼生無智疑見障證苦滅及苦滅道。如縁
T1563_.29.0915a27: 苦等成染汚性。如阿羅漢於道路等。亦有無
T1563_.29.0915a28: 智疑謗現行。豈可説爲染汚煩惱。是故皆是
T1563_.29.0915a29: 不染汚性。由此説無縁彼煩惱。有説非謗空
T1563_.29.0915b01: 非擇滅。但謗其名不縁其體。此二唯善俗智
T1563_.29.0915b02: 境界。於苦等諦何不亦然。是故應知前説無
T1563_.29.0915b03: 失。今應思擇。於聖諦中求眞見者。初修何
T1563_.29.0915b04: 行求見聖諦。初業地中所習行儀。極爲繁廣。
T1563_.29.0915b05: 欲遍解者。當於衆聖所集觀行諸論中求。以
T1563_.29.0915b06: 要言之。初修行者。應於解脱具深意樂。觀涅
T1563_.29.0915b07: 槃徳背生死過。先應方便親近善友。善友能
T1563_.29.0915b08: 爲衆行本故。具聞等力得善友名。能品物機
T1563_.29.0915b09: 如應授法。故近善友名全梵行。行者既爲能
T1563_.29.0915b10: 説正法。善友攝持應修何行。頌曰
T1563_.29.0915b11:     將趣見諦道 應住戒勤修
T1563_.29.0915b12:     聞思修所成 謂名倶義境
T1563_.29.0915b13: 論曰。諸有發心將趣見諦。應先安住清淨尸
T1563_.29.0915b14: 羅。然後勤修聞所成等。故世尊説。依住尸羅
T1563_.29.0915b15: 於二法中能勤修習。謂先安住清淨戒已。復
T1563_.29.0915b16: 數親近諸瑜伽師。隨瑜伽師教授誡勗。精勤
T1563_.29.0915b17: 攝受順見諦聞。聞已勤求所聞法義。令師教
T1563_.29.0915b18: 誡所生慧増。漸勝漸明乃至淳熟。非唯於此
T1563_.29.0915b19: 生喜足心。復於法義自專思擇。如是如是決
T1563_.29.0915b20: 定慧生。自思爲因決慧生已。能勤修習諸煩
T1563_.29.0915b21: 惱等自相共相二對治修。今於此中略攝義
T1563_.29.0915b22: 者。謂修行者住戒勤修。依聞所成慧。起思
T1563_.29.0915b23: 所成慧。依思所成慧。起修所成慧此三慧相
T1563_.29.0915b24: 差別云何。謂如次縁名倶義境。理實三慧。於
T1563_.29.0915b25: 成滿時。一切皆唯縁義爲境。爾時難辯三慧
T1563_.29.0915b26: 相別。故今且約加行位辯。説聞思修縁名倶
T1563_.29.0915b27: 義。非唯縁名境。有決定慧生。故聞所成慧。不
T1563_.29.0915b28: 但縁名境。然隨師説名句文力故。於義差別
T1563_.29.0915b29: 有決定慧生。此慧名爲聞所成慧。約入方便
T1563_.29.0915c01: 説但縁名。聞慧成已爲知別義。復加精勤自
T1563_.29.0915c02: 審思擇。欲令思擇無謬失故。復念師教名句
T1563_.29.0915c03: 文身。由此後時於義差別生決定慧。名思所
T1563_.29.0915c04: 成。此加行時。由思義力引念名故説縁倶境。
T1563_.29.0915c05: 思慧成已等引現前。不待名言證義差別。此
T1563_.29.0915c06: 決定慧名修所成。故毘婆沙辯三慧相。謂若
T1563_.29.0915c07: 有慧於加行時。由縁名力引生義解。此所引
T1563_.29.0915c08: 慧名聞所成。若加行時由思義力引念名解。
T1563_.29.0915c09: 由此於後生決定慧名思所成。若不待名唯
T1563_.29.0915c10: 觀於義。起内證慧名修所成。此中二慧名所
T1563_.29.0915c11: 成者。是因聞思力所生義。第三修慧名所成
T1563_.29.0915c12: 者。是即以修爲自性義。如言命器食寶所
T1563_.29.0915c13: 成諸有欲於修精勤學者。如何淨身器令修
T1563_.29.0915c14: 速成。頌曰
T1563_.29.0915c15:     具身心遠離 無不足大欲
T1563_.29.0915c16:     謂已得未得 多求名所無
T1563_.29.0915c17:     治相違界三 無漏無貪性
T1563_.29.0915c18:     四聖種亦爾 前三唯喜足
T1563_.29.0915c19:     三生具後業 爲治四愛生
T1563_.29.0915c20:     我所我事欲 暫息永除故
T1563_.29.0915c21: 論曰。身器清淨略由三因何等爲三因。一
T1563_.29.0915c22: 身心遠離。二喜足少欲。三住四聖種。謂若欲
T1563_.29.0915c23: 令修速成者。要先精勤清淨身器。欲令身器
T1563_.29.0915c24: 得清淨者。要先修習身心遠離。身遠離者。謂
T1563_.29.0915c25: 遠惡朋。心遠離者。謂離惡尋。由身心離惡朋
T1563_.29.0915c26: 尋故。身器清淨心易得定。此二由何易可成
T1563_.29.0915c27: 者。由於衣等喜足少欲。言喜足者。無不喜
T1563_.29.0915c28: 足。少欲者無大欲。諸有多求資生具者。晝
T1563_.29.0915c29: 狎惡朋侶。夜起惡尋思。由此無容令心得定。
T1563_.29.0916a01: 所無二種差別云何。謂於已得妙多衣等。
T1563_.29.0916a02: 恨不得此倍*妙倍多。即於此中顯等倍勝。
T1563_.29.0916a03: 更欣欲故名不喜足。若於未得*妙多衣等求
T1563_.29.0916a04: 得。故名大欲。諸所有物足能治苦。若更多求
T1563_.29.0916a05: 便越善品。是此中義如契經言。隨有所得身
T1563_.29.0916a06: 安樂者。令心易定及能説法。由此希求治苦
T1563_.29.0916a07: 物者。是爲助道非爲過失。故於已得能治苦
T1563_.29.0916a08: 縁。更求*妙多名不喜足。於全未得過量希
T1563_.29.0916a09: 求。名爲大欲。是二別相。喜足少欲能治此故。
T1563_.29.0916a10: 與此相違應知相別。謂治不喜足不喜足相
T1563_.29.0916a11: 違。是喜足相能治大欲。大欲相違是少欲相。
T1563_.29.0916a12: 是於已得能治苦物不更希求。名爲喜足。於
T1563_.29.0916a13: 所未得能治苦物不過量求。名少欲義。喜足
T1563_.29.0916a14: 少欲界繋通三。亦有越三。無漏攝者。謂欲界
T1563_.29.0916a15: 繋善心相應。喜足少欲是欲界繋。二界無漏
T1563_.29.0916a16: 例此應説。所治二種唯欲界繋。以何證知。色
T1563_.29.0916a17: 無色界亦有能治喜足少欲。以現見有生在
T1563_.29.0916a18: 欲界從色無色等引起時。所治二種現行遠
T1563_.29.0916a19: 故。能治二種現行増故。已説喜足少欲別相。
T1563_.29.0916a20: 二種通相。所謂無貪以二倶能對治貪故。所
T1563_.29.0916a21: 治通相。所謂欲貪聖種應知。如能治説。謂亦
T1563_.29.0916a22: 通三界無漏是無貪。如無色中雖無怨境。而
T1563_.29.0916a23: 亦得有無瞋善根。故無色中雖無衣等而亦
T1563_.29.0916a24: 得有無貪善根。如彼不貪身。亦不貪資具。故
T1563_.29.0916a25: 無色界具四聖種。受欲聖者於聖種中。有阿
T1563_.29.0916a26: 世耶而無加行。衆聖種故名爲聖種。聖衆皆
T1563_.29.0916a27: 從此四生故。展轉承嗣次第不絶。前爲後種
T1563_.29.0916a28: 世所極成。衆聖法身皆從於衣生喜足等力
T1563_.29.0916a29: 所引起。是聖族姓得聖種名。四中前三體唯
T1563_.29.0916b01: 喜足。謂於衣服飮食臥具隨所得中皆生喜
T1563_.29.0916b02: 足。此三喜足即三聖種。無貪善根有多品類。
T1563_.29.0916b03: 於中若治不喜足貪。此乃名爲前三聖種。第
T1563_.29.0916b04: 四聖種。謂樂斷修斷。謂離繋修。謂聖道樂。謂
T1563_.29.0916b05: 於彼情深欣慕以樂斷及修名樂斷修。即是
T1563_.29.0916b06: 欣慕滅及道義。或樂斷之修名樂斷修。即是
T1563_.29.0916b07: 欣慕滅之道義。爲證惑滅樂修道故。由此能
T1563_.29.0916b08: 治有無有貪。故此亦以無貪爲性。豈不第四
T1563_.29.0916b09: 亦能治瞋等。則應亦以無瞋等爲性。非無此
T1563_.29.0916b10: 義。然以前三爲資糧故。前三唯是無貪性故。
T1563_.29.0916b11: 此亦自能對治貪故。從顯偏説。何縁唯立喜
T1563_.29.0916b12: 足爲聖種。非少欲耶。以少欲者容於衣等物
T1563_.29.0916b13: 有希求故。謂有意樂性不劣者。於未得境不
T1563_.29.0916b14: 敢多求。設已得多容求下歇。見喜足者。少有
T1563_.29.0916b15: 所得尚不更求。況復多得。故唯喜足建立聖
T1563_.29.0916b16: 種。或爲遮止苦行者。欲不説少欲以爲聖種。
T1563_.29.0916b17: 非彼外道心有勝欲。恒有劣欲熏相續故。或
T1563_.29.0916b18: 隨所得生歡喜心不更欣求。名爲喜足。斷樂
T1563_.29.0916b19: 欲樂此爲最勝。欲界有情多樂欲樂。此樂欲
T1563_.29.0916b20: 樂違出家心。於離惑中令心闇鈍。能障梵行
T1563_.29.0916b21: 靜慮現前。爲過最深。喜足能治。故唯喜足建
T1563_.29.0916b22: 立聖種。非於未得多衣等中起希求時心生歡
T1563_.29.0916b23: 喜。何況於少。是故少欲於能對治樂欲樂中
T1563_.29.0916b24: 非最勝故。不立聖種。縁衣服等所生喜足。如
T1563_.29.0916b25: 何可説是無漏耶。誰言如是喜足是無漏。若
T1563_.29.0916b26: 爾聖種寧皆通無漏。由彼増上所生聖道。彼
T1563_.29.0916b27: 所引故從彼爲名。故言聖種皆通無漏。不作
T1563_.29.0916b28: 是言。縁衣服等所有喜足皆通無漏。少欲無
T1563_.29.0916b29: 漏。准此應釋。謂彼増上所生聖道。彼所引故
T1563_.29.0916c01: 從彼爲名。非聖道生縁衣等境。世尊何故説
T1563_.29.0916c02: 四聖種。以諸弟子捨俗生具及俗事業歸佛
T1563_.29.0916c03: 出家。爲彼顯示於佛聖法毘柰耶中有能助
T1563_.29.0916c04: 道生具事業。謂有厭離生死居家。出家求脱
T1563_.29.0916c05: 有何生具。於隨所得衣服等中深生喜足。作
T1563_.29.0916c06: 何事業深樂斷修。異此無能證涅槃故。何縁
T1563_.29.0916c07: 唯四。不増不減。齊此滿足聖生因故。謂聖生
T1563_.29.0916c08: 因略有二種。一棄捨過。二攝待徳。如次即是
T1563_.29.0916c09: 前三第四。是故唯四。不増不減。或聞思修所
T1563_.29.0916c10: 成諸善皆是聖種。解脱依故。然爲對治四種
T1563_.29.0916c11: 愛生。是故世尊略説四種。以契經説有四愛
T1563_.29.0916c12: 生。故契經言。苾芻諦聽。愛因衣服。應生時
T1563_.29.0916c13: 生。應住時住。應執時執。如是愛因飮食臥具。
T1563_.29.0916c14: 及有無有皆如是説。爲治此四故。唯説四聖
T1563_.29.0916c15: 種。於藥喜足何非聖種。不説於彼有愛生故。
T1563_.29.0916c16: 爲治愛生建立聖種。經唯説有四種愛生。是
T1563_.29.0916c17: 故於藥不立聖種。或即攝在前三中故。謂藥
T1563_.29.0916c18: 有在衣服中攝。有在飮食中攝。有在臥具中
T1563_.29.0916c19: 攝。故於藥喜足。不別立聖種。或若於中引憍
T1563_.29.0916c20: 等過。對治彼故建立聖種。於藥無引憍等過
T1563_.29.0916c21: 生。故聖種無於藥喜足。或一切人皆受用者。
T1563_.29.0916c22: 於彼喜足可立聖種。非彼尊者縛矩羅等曾
T1563_.29.0916c23: 無有病受用藥故。或一切時應受用者。於
T1563_.29.0916c24: 彼喜足可立聖種。非一切時受用藥故。或醫
T1563_.29.0916c25: 方論亦見説有。於藥喜足毘柰耶中。方見説
T1563_.29.0916c26: 有衣等喜足。聖種唯在内法有故。有言雖有
T1563_.29.0916c27: 於藥喜足。而不建立爲聖種者。諸藥有能順
T1563_.29.0916c28: 梵行故。謂世現見樂學戒者。於藥喜足障梵
T1563_.29.0916c29: 行故。或佛爲欲暫息永除我我所事欲故説
T1563_.29.0917a01: 四聖種。謂爲暫息我所事欲故説前三聖種
T1563_.29.0917a02: 爲永滅除及我事欲故説第四聖種。我所我
T1563_.29.0917a03: 執立以欲名。謂爲暫時息我所執。故世尊説
T1563_.29.0917a04: 前三聖種。即於衣等所生喜足及彼増上所
T1563_.29.0917a05: 引聖道。爲永滅除及我事執。故世尊説第四
T1563_.29.0917a06: 聖種。即樂斷修及彼増上所引聖道。皆名聖
T1563_.29.0917a07: 種。此門意顯令有身見暫息永除説四聖種。
T1563_.29.0917a08: 如是已説將趣見諦所應修行及修行已。爲
T1563_.29.0917a09: 修速成淨治身器既集如是聖道資糧。欲正
T1563_.29.0917a10: 入修由何門入。頌曰
T1563_.29.0917a11:     入修要二門 不淨觀息念
T1563_.29.0917a12:     貪尋増上者 如次第應修
T1563_.29.0917a13: 論曰。諸有情類行別衆多。故入修門亦有多
T1563_.29.0917a14: 種。然彼多分依二門入。一不淨觀。二持息
T1563_.29.0917a15: 念。故唯此二名曰要門。爲諸有情入皆由二。
T1563_.29.0917a16: 不爾如次貪尋増者。爲貪増者入依初門。尋
T1563_.29.0917a17: 増上者入依息念。如非一病一藥能除。就近
T1563_.29.0917a18: 治門説不淨觀。能治貪病非不治餘。息念治
T1563_.29.0917a19: 尋應知亦爾。然持息念縁無差別微細境故。
T1563_.29.0917a20: 所縁繋屬自相續故。非如不淨觀縁多外境
T1563_.29.0917a21: 故能止亂尋。既已總説貪尋増者入修如次
T1563_.29.0917a22: 由前二門。此中先應辯不淨觀。如是觀相云
T1563_.29.0917a23: 何。頌曰
T1563_.29.0917a24:     爲通治四貪 且辯觀骨
T1563_.29.0917a25:     廣至海復略 名初習業位
T1563_.29.0917a26:     除足至頭半 名爲已熟修
T1563_.29.0917a27:     繋心在眉間 名超作意位
T1563_.29.0917a28: 論曰。修不淨觀正爲治貪。然貪差別略有四
T1563_.29.0917a29: 種。一顯色貪。二形色貪。三妙觸貪四供奉
T1563_.29.0917b01: 貪對治四貪依二思擇。一觀内屍。二觀外屍。
T1563_.29.0917b02: 利根初依前。鈍根初依後。謂利根者。先於
T1563_.29.0917b03: 内身皮爲邊際。足上頂下周遍觀察。令心厭
T1563_.29.0917b04: 患。若鈍根者。由根鈍故。煩惱猛利難可摧伏。
T1563_.29.0917b05: 藉外縁力方能伏治。故先明了觀察外屍。漸
T1563_.29.0917b06: 令自心煩惱摧伏。謂彼初欲觀外屍時。先起
T1563_.29.0917b07: 慈心往施身處。觀外屍相以況内身。彼相既
T1563_.29.0917b08: 然。此亦應爾。應修八想伏治四貪。爲欲伏
T1563_.29.0917b09: 治顯色貪故。修青瘀想及異赤想。爲欲伏
T1563_.29.0917b10: 治形色貪故。修被食想及分離想。爲欲伏
T1563_.29.0917b11: 治妙觸貪故。修破壞想及骸骨想。爲欲伏治
T1563_.29.0917b12: 供奉貪故。修膖脹想及膿爛想。許縁骨
T1563_.29.0917b13: 修不淨觀。通能伏治如是四貪。以一骨瑣中
T1563_.29.0917b14: 具離四貪境。故應且辯修骨瑣觀。然於引發
T1563_.29.0917b15: 諸善根時。補特伽羅。約所修行説有三位。一
T1563_.29.0917b16: 初習業。二已熟修。三超作意。且觀行者欲修
T1563_.29.0917b17: 如是不淨觀時。應先繋心於自身分。或於足
T1563_.29.0917b18: 指或於眉間。或鼻頞中或於額等。隨所樂
T1563_.29.0917b19: 處專注不移。爲令等持得堅牢故。從入已去
T1563_.29.0917b20: 名初習業。入言爲顯最初繋心。假想自身足
T1563_.29.0917b21: 指等處。下至能見錢量白骨。由勝解力漸廣
T1563_.29.0917b22: 漸増。乃至具見全身骨瑣。謂於此位諸瑜伽
T1563_.29.0917b23: 師。假想思惟皮肉爛墜。漸令骨淨初量如錢。
T1563_.29.0917b24: 乃至遍身皆成白骨。彼於此位有多想轉。想
T1563_.29.0917b25: 轉言顯不捨所縁。數數轉生餘勝解想。有餘
T1563_.29.0917b26: 師説。觀行未成。作意但由想力故轉。觀行
T1563_.29.0917b27: 成已便由慧力。此位未成。故由想轉。應知此
T1563_.29.0917b28: 中所言作意。總顯一切心心所法。皆由想力
T1563_.29.0917b29: 相續而轉。見全身已復方便入。縁外白骨不
T1563_.29.0917c01: 淨觀門。謂爲漸令勝解増故。觀外骨瑣在己
T1563_.29.0917c02: 身邊。漸遍一床一房一寺一園一邑一界一
T1563_.29.0917c03: 國。乃至遍地以海爲邊。於其中間骨瑣充滿。
T1563_.29.0917c04: 爲令勝解漸復増故。於所廣事漸略而觀。乃
T1563_.29.0917c05: 至唯觀自身骨瑣。齊此漸略不淨觀成。名
T1563_.29.0917c06: 瑜伽師初習業位。爲令略觀勝解漸増。於
T1563_.29.0917c07: 白骨中復除足骨。思惟餘骨繋心而住。漸
T1563_.29.0917c08: 次乃至除頭半骨。思惟半骨繋心而住。齊此
T1563_.29.0917c09: 轉略不淨觀成。名瑜伽師已熟修位。爲令略
T1563_.29.0917c10: 觀勝解自在。除半頭骨繋心眉間。專注一縁
T1563_.29.0917c11: 湛然而住。齊此極略不淨觀成。名瑜伽師超
T1563_.29.0917c12: 作意位。應知至此不淨觀成。諸所應爲皆究
T1563_.29.0917c13: 竟故。所縁自在若小若大。應作四句。如理
T1563_.29.0917c14: 應思。隨欲而觀伏煩惱故。不名顛倒。得名爲
T1563_.29.0917c15: 善。此不淨觀。何性幾地縁何境。何處生何行
T1563_.29.0917c16: 相。縁何世爲有漏爲無漏。爲離染得。爲加行
T1563_.29.0917c17: 得。頌曰
T1563_.29.0917c18:     無貪性十地 縁欲色人生
T1563_.29.0917c19:     不淨自世縁 有漏通二得
T1563_.29.0917c20: 論曰。如先所問。今次第答。謂此觀以無貪爲
T1563_.29.0917c21: 性。違逆作意爲因所引。厭惡棄背與貪相翻。
T1563_.29.0917c22: 應知此中名不淨觀。應是慧者理亦不然。觀
T1563_.29.0917c23: 所順故。謂不淨觀能近治貪。故應正以無貪
T1563_.29.0917c24: 爲性。貪因淨相由觀力除。故説無貪爲觀所
T1563_.29.0917c25: 順。諸不淨觀皆是無貪。非諸無貪皆不淨觀。
T1563_.29.0917c26: 唯能伏治顯色等貪。方説名爲此觀體故。此
T1563_.29.0917c27: 約自性若兼隨行。具以四蘊五蘊爲性。通依
T1563_.29.0917c28: 十地。謂四靜慮及四近分中間欲界。唯爾所
T1563_.29.0917c29: 地此容有故。此觀唯縁欲界色處境欲界顯
T1563_.29.0918a01: 形爲此觀境故。若爾何故契經中言。耳根律
T1563_.29.0918a02: 儀所防護者住不淨觀。乃至廣説。此言爲説
T1563_.29.0918a03: 諸爲色貪所摧伏者。彼必由爲縁聲等貪之
T1563_.29.0918a04: 所摧伏。故欲摧伏縁色貪者。必先應住耳根
T1563_.29.0918a05: 律儀。由此方能住不淨觀。有説此觀唯依意
T1563_.29.0918a06: 識。能引所餘違逆行相。故若有住耳根律儀。
T1563_.29.0918a07: 彼必應先住不淨觀。此不淨觀力能遍縁欲
T1563_.29.0918a08: 界所攝一切色處。若謂尊者阿泥律陀不能
T1563_.29.0918a09: 觀天以爲不淨。舍利子等於佛色身亦不能
T1563_.29.0918a10: 觀以爲不淨。如何此觀遍縁欲色。此難不然。
T1563_.29.0918a11: 勝無滅者能觀天色爲不淨故。佛能觀佛微
T1563_.29.0918a12: 妙色身爲不淨故。由是此觀定能遍縁欲色
T1563_.29.0918a13: 爲境。由此已顯縁義非名。亦已顯成通縁三
T1563_.29.0918a14: 性。初習業者。唯依人趣能生此觀。非北倶盧
T1563_.29.0918a15: 天趣中無青瘀等故。不能初起先於此起後
T1563_.29.0918a16: 生彼處。亦得現前此觀行相。唯不淨轉是善
T1563_.29.0918a17: 性故。體應是淨。約行相故。説爲不淨。是身念
T1563_.29.0918a18: 住攝。加行非根本。雖與善樂捨三根相應而
T1563_.29.0918a19: 厭倶行如苦集忍智隨在何世縁自世境。若
T1563_.29.0918a20: 不生法通縁三世。此觀行相非非常等十六
T1563_.29.0918a21: 行攝。故唯有漏。通加行得及離染得。離彼彼
T1563_.29.0918a22: 地染。得彼彼定時。亦即獲得彼地此觀。離染
T1563_.29.0918a23: 得已。於後後時。亦由加行令得現起。未離染
T1563_.29.0918a24: 者唯加行得。此中一切聖。最後有異生。皆通
T1563_.29.0918a25: 未曾。餘唯曾得。説不淨觀相差別已。次應辯
T1563_.29.0918a26: 持息念。此差別相云何。頌曰
T1563_.29.0918a27:     息念慧五地 縁風依欲身
T1563_.29.0918a28:     二得實外無 有六謂數等
T1563_.29.0918a29: 論曰。言息念者。即契經中所説阿那阿波那
T1563_.29.0918b01: 念。言阿那者。謂持息入。是引外風令入身義。
T1563_.29.0918b02: 阿波那者。謂持息出。是引内風令出身義。如
T1563_.29.0918b03: 契經説。苾芻當知。持息入者。飮吸外風令入
T1563_.29.0918b04: 身内。持息出者。驅擯内風令出身外。慧由念
T1563_.29.0918b05: 力觀此爲境。故名阿那阿波那念。有餘師説。
T1563_.29.0918b06: 言阿那者。謂能持來。阿波那者。謂能持去。此
T1563_.29.0918b07: 言意顯入息出息有能持義。慧由念觀此。故
T1563_.29.0918b08: 得此念名。辯屬身風略有六種。一入息風。二
T1563_.29.0918b09: 出息風。三發語風。四除棄風。五隨轉風。六
T1563_.29.0918b10: 動身風。謂諸有情處胎卵位。先於臍處業生
T1563_.29.0918b11: 風起。穿身成穴如藕根莖。最初有風來入身
T1563_.29.0918b12: 内。乘茲口鼻餘風續入。此初及後名入息風。
T1563_.29.0918b13: 此入息風適至身内。有風續出名出息風。如
T1563_.29.0918b14: 鍛金師開槖嚢口。自然風入風性法爾。但
T1563_.29.0918b15: 有孔隙必隨入故。入已按之其風還出。入息
T1563_.29.0918b16: 出息次第亦然。理實此風無入無出。但如是
T1563_.29.0918b17: 轉能損益身。相續道中假名入出。入息轉位。
T1563_.29.0918b18: 逐身中腐敗汚垢諸臭穢物。増長火界令
T1563_.29.0918b19: 身輕擧。出息轉時。能除欝蒸損減火界令身
T1563_.29.0918b20: 沈重。發語風者。謂有別風。是欲爲先展轉所
T1563_.29.0918b21: 引發語心起所令増盛。生從臍處流轉衝喉。
T1563_.29.0918b22: 撃異熟生長養大種。引等流性風大種生。鼓
T1563_.29.0918b23: 動齒脣舌腭差別。由此勢力引起未來。顯名
T1563_.29.0918b24: 句文造色自性。此居口内名語亦業。流出外
T1563_.29.0918b25: 時但名爲語。心生大種其理極成。謂見貪瞋
T1563_.29.0918b26: 癡心起者。面有潤燥亂色異常。又亦傳聞懷
T1563_.29.0918b27: 瞋毒者。面門生焔非有慈心。貪引火生焚身
T1563_.29.0918b28: 等故。除棄風者。謂有別風。隨便路行能蠲
T1563_.29.0918b29: 二穢。由穢内逼有苦受生。由苦受生發除棄
T1563_.29.0918c01: 欲。由除棄欲引起風心。此心起風成除棄業。
T1563_.29.0918c02: 又此風力令身安隱。隨轉風者。謂有別風。
T1563_.29.0918c03: 遍隨身支諸毛孔轉。由此故得隨轉風名。此
T1563_.29.0918c04: 不依心但依業力。隨身孔隙自然流行。由此
T1563_.29.0918c05: 能除依孔隙住。腐敗汚垢諸臭穢物。動身風
T1563_.29.0918c06: 者。謂有別風。能撃動身引起表業。應知此
T1563_.29.0918c07: 起以心爲因。遍諸身支能爲撃動。因顯風義
T1563_.29.0918c08: 乘辯六風。然於此中正明二息。此中意辯持
T1563_.29.0918c09: 息念故。此念自性是慧非餘。以契經説了知
T1563_.29.0918c10: 言故。此品念勝故得念名。由念力記持入出
T1563_.29.0918c11: 息量故。爲顯縁息定慧得成。由念功能故
T1563_.29.0918c12: 説爲念。并隨行性應准前門。此念所依唯通
T1563_.29.0918c13: 五地。謂依欲界靜慮中間及初二三靜慮近
T1563_.29.0918c14: 分。由此但與捨根相應。爲對治身修此念
T1563_.29.0918c15: 故。樂苦等受能順引發親里等尋。故對治尋
T1563_.29.0918c16: 要任運受。現在前位有説下三。根本靜慮正
T1563_.29.0918c17: 在定位。亦有捨受。彼説此念通依八地。上
T1563_.29.0918c18: 定現前息便無故。此念但縁息風爲境。非通
T1563_.29.0918c19: 縁上所説六風。此念初依欲界身起。唯人天
T1563_.29.0918c20: 趣。除北倶盧。唯加行得。非離染得。未離染
T1563_.29.0918c21: 者。定由加行現在前故。非離染得地所攝故。
T1563_.29.0918c22: 已説皆是近分地攝。非根本故。又此念唯是
T1563_.29.0918c23: 勝加行引故。不應説此有離染得。此唯眞實
T1563_.29.0918c24: 作意相應。有説亦通勝解作意。正法有情方
T1563_.29.0918c25: 能修習。外道無有。無説者故。彼不能覺微
T1563_.29.0918c26: 細法故。此與我執極相違故。彼我執有故此
T1563_.29.0918c27: 念無。由具六因此相圓滿。何等爲六。一數。
T1563_.29.0918c28: 二隨。三止。四觀。五轉。六淨。數謂繋心數入
T1563_.29.0918c29: 出息。從一至十不減不増。恐心於境極聚
T1563_.29.0919a01: 散故。然於此中容有三失。一數減失。二數増
T1563_.29.0919a02: 失。三雜亂失。復有三失。一太緩失。二太急
T1563_.29.0919a03: 失。三散亂失。若十中間心散亂者。復應從一
T1563_.29.0919a04: 次第數之。終而復始乃至得定。凡數息時應
T1563_.29.0919a05: 先數入。以初生位入息在先。乃至死時出息
T1563_.29.0919a06: 最後。如是覺察死生位故。於非常想漸能修
T1563_.29.0919a07: 習。隨謂繋心隨入出息念入出息爲短爲長
T1563_.29.0919a08: 爲遠。至何復還旋返。且念入息爲行遍身爲
T1563_.29.0919a09: 行一分。隨彼息入行至喉心臍&MT01545;髀膝脛
T1563_.29.0919a10: 足指念恒隨逐。止謂繋念唯在鼻端。或在眉
T1563_.29.0919a11: 間乃至足指。隨所樂處安止其心。觀息住身
T1563_.29.0919a12: 如珠中縷。爲冷爲煖爲損爲益觀謂觀察此
T1563_.29.0919a13: 息風已。兼觀息倶大種造色。及依色住心及
T1563_.29.0919a14: 心所。具觀五蘊以爲境界。轉謂移轉縁息風
T1563_.29.0919a15: 覺。安置後後勝善根中。謂念住爲初。至
T1563_.29.0919a16: 第一法。淨謂昇進入見道等。有餘師説。念住
T1563_.29.0919a17: 爲初。金剛喩定爲後名轉。盡智等方名淨息
T1563_.29.0919a18: 相。差別云何。應知。頌曰
T1563_.29.0919a19:     入出息隨身 依二差別轉
T1563_.29.0919a20:     情數非執受 等流非下縁
T1563_.29.0919a21: 論曰。隨身生地息彼地攝。以息是身一分攝
T1563_.29.0919a22: 故。此入出息轉。依身心差別。故本論説息依
T1563_.29.0919a23: 身轉亦依心轉。隨其所應具四縁故。息方得
T1563_.29.0919a24: 轉。依此理説。隨所應言。顯息必依身心差
T1563_.29.0919a25: 別。言四縁者。一入出息所依身。二毛孔開。三
T1563_.29.0919a26: 風道通。四入出息地麁心現前。於此四中隨
T1563_.29.0919a27: 有所闕息便不轉。此入出息有情數收。無覺
T1563_.29.0919a28: 身中息無有故。是雖從外來。而繋屬内義。此
T1563_.29.0919a29: 入出息非有執受。以息闕減執受相故。身中
T1563_.29.0919b01: 雖有有執受風。而此息風唯無執受。此入出
T1563_.29.0919b02: 息體是等流。是同類因所生果故。身中雖有
T1563_.29.0919b03: 長養異熟風。而此息風唯是等流性。身増長
T1563_.29.0919b04: 位息便損減。身損減時息増長故。非所長養。
T1563_.29.0919b05: 斷已於後更相續故。非異熟生。餘異熟色無
T1563_.29.0919b06: 此相故。唯自上地心之所觀。非下地心所縁
T1563_.29.0919b07: 境故。謂生欲界起欲界心。彼欲界身欲界息
T1563_.29.0919b08: 依欲界心轉。即彼心所觀。若生欲界起初定
T1563_.29.0919b09: 心。彼欲界身欲界息依初定心轉。即彼心所
T1563_.29.0919b10: 觀。起二三定心皆准前。應説生初靜慮起三
T1563_.29.0919b11: 地心。生二生三起二起自。准生欲界如理應
T1563_.29.0919b12: 説。若生上地起下地心。彼上地身上地息依
T1563_.29.0919b13: 下地心轉。非彼心所觀。如是欲界息。四地心
T1563_.29.0919b14: 所觀。初二三定息。如其次第爲三二地息地
T1563_.29.0919b15: 心所觀有息地四無息地五。住有息地起無
T1563_.29.0919b16: 息地心。息必不轉住。無息地起有息地心。息
T1563_.29.0919b17: 亦不轉。住有息地起有息地心。隨其所應有
T1563_.29.0919b18: 入出息轉所辯持息念成滿相。云何應作是
T1563_.29.0919b19: 言。若觀行者。注想觀息微細徐流。謂想遍
T1563_.29.0919b20: 身如筒一穴。息風連續如貫末尼。不能動身
T1563_.29.0919b21: 不發身識。齊此應説持息念成。有餘師言。増
T1563_.29.0919b22: 長自在所作事辨。名此念成。初増長言。顯
T1563_.29.0919b23: 持息念下中上品次第成立。乃至若時隨其
T1563_.29.0919b24: 所樂。能入能出名爲自在。若於此位能攝益
T1563_.29.0919b25: 身遠耽嗜依尋名所作事辦。有餘師説。若具
T1563_.29.0919b26: 六相遠離三失。或若具足修十六種殊勝行
T1563_.29.0919b27: 相。齊此應説持息念成。經説息念有十七種。
T1563_.29.0919b28: 謂念入出息了知我已念入出息短入出息長
T1563_.29.0919b29: 覺遍身止身行覺喜覺樂覺心行止心行覺心
T1563_.29.0919c01: 令心歡喜令心攝持令心解脱隨觀非常隨觀
T1563_.29.0919c02: 斷隨觀離隨觀滅。如是一一皆自了知。此十
T1563_.29.0919c03: 七中初是總觀。後十六種是差別觀。約四念
T1563_.29.0919c04: 住如次應知。各有四門成十六種。如何覺心
T1563_.29.0919c05: 行可受念住攝。因受果名故無有過。非此
T1563_.29.0919c06: 中説。心行謂思。應知此中受名心行。謂由耽
T1563_.29.0919c07: 著樂受味故。便於彼彼境界或生思造作心
T1563_.29.0919c08: 名爲心行。受是思因故。名心行無失。或但能
T1563_.29.0919c09: 覺受自體者。義准亦於思等自體。次第能覺
T1563_.29.0919c10: 生住壞相。如甞大海一滴水鹹。則亦遍知大
T1563_.29.0919c11: 海水味。故唯覺受名覺心行。廣解一一相。如
T1563_.29.0919c12: 經釋中辯
T1563_.29.0919c13: *説一切有部顯宗論卷第二十九
T1563_.29.0919c14:
T1563_.29.0919c15:
T1563_.29.0919c16: 阿毘達磨藏顯宗論卷第三十
T1563_.29.0919c17:   尊者衆賢造
T1563_.29.0919c18:  *三藏法師玄奘奉  詔譯 
T1563_.29.0919c19:   辯賢聖品第七之二
T1563_.29.0919c20: 如是已説入修二門。由此二門心便得定。心
T1563_.29.0919c21: 得定已復何所脩。頌曰
T1563_.29.0919c22:     依已脩成止 爲觀脩念住
T1563_.29.0919c23:     以自相共相 觀身受心法
T1563_.29.0919c24:     自性聞等慧 餘相雜所縁
T1563_.29.0919c25:     説次第隨生 治倒故唯四
T1563_.29.0919c26: 論曰。已修成止以爲所依。爲觀速成脩四念
T1563_.29.0919c27: 住。非不得定者能如實見故。如何脩習四念
T1563_.29.0919c28: 住耶。以自相共相。觀身受心法。謂脩觀者專
T1563_.29.0919c29: 心一趣。以自共相於身等境。一一別觀修四
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