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辯中邊論 (No. 1600_ 世親玄奘譯 ) in Vol. 31

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T1600_.31.0464b01:
T1600_.31.0464b02:   No.1600[No.1599;cf.1601]
T1600_.31.0464b03:
T1600_.31.0464b04: 辯中邊論卷
T1600_.31.0464b05:   世親菩薩造
T1600_.31.0464b06:  大唐三藏法師玄奘奉  詔譯 
T1600_.31.0464b07: 辯相品第一
T1600_.31.0464b08:     稽首造此論 善逝體所生
T1600_.31.0464b09:     及教我等師 當勤顯斯義
T1600_.31.0464b10: 此中最初安立論體頌曰
T1600_.31.0464b11:     唯相障眞實 及修諸對治
T1600_.31.0464b12:     即此修分位 得果無上乘
T1600_.31.0464b13: 論曰。此論唯説如是七義。一相。二障。三眞
T1600_.31.0464b14: 實。四修諸對治。五即此修分位。六得果。七無
T1600_.31.0464b15: 上乘。今於此中先辯其相。頌曰
T1600_.31.0464b16:     虚妄分別有 於此二都無
T1600_.31.0464b17:     此中唯有空 於彼亦有此
T1600_.31.0464b18: 論曰。虚妄分別有者。謂有所取能取分別。於
T1600_.31.0464b19: 此二都無者。謂即於此虚妄分別。永無所取
T1600_.31.0464b20: 能取二性。此中唯有空者。謂虚妄分別中。但
T1600_.31.0464b21: 有離所取及能取空性。於彼亦有此者。謂即
T1600_.31.0464b22: 於彼二空性中。亦但有此虚妄分別。若於此
T1600_.31.0464b23: 非有。由彼觀爲空。所餘非無故。如實知爲有。
T1600_.31.0464b24: 若如是者則能無倒顯示空相。復次頌曰
T1600_.31.0464b25:     故説一切法 非空非不空
T1600_.31.0464b26:     有無及有故 是則契中道
T1600_.31.0464b27: 論曰。一切法者。謂諸有爲及無爲法。虚妄分
T1600_.31.0464b28: 別名有爲。二取空性名無爲。依前理故説此
T1600_.31.0464b29: 一切法非空非不空。由有空性虚妄分別故
T1600_.31.0464c01: 説非空。由無所取能取性故説非不空。有故
T1600_.31.0464c02: 者。謂有空性虚妄分別故。無故者。謂無所取
T1600_.31.0464c03: 能取二性故。及有故者。謂虚妄分別中有空
T1600_.31.0464c04: 性故。及空性中有虚妄分別故。是則契中道
T1600_.31.0464c05: 者。謂一切法非一向空。亦非一向不空。如是
T1600_.31.0464c06: 理趣妙契中道。亦善符順般若等經説一切
T1600_.31.0464c07: 法非空非有。如是已顯虚妄分別有相無相。
T1600_.31.0464c08: 此自相今當説。頌曰
T1600_.31.0464c09:     識生變似義 有情我及了
T1600_.31.0464c10:     此境實非有 境無故識無
T1600_.31.0464c11: 論曰。變似義者。謂似色等諸境性現。變似有
T1600_.31.0464c12: 情者。謂似自他身五根性現。變似我者。謂染
T1600_.31.0464c13: 末那與我癡等恒相應故。變似了者。謂餘六
T1600_.31.0464c14: 識了相麁故。此境實非有者。謂似義似根無
T1600_.31.0464c15: 行相故。似我似了非眞現故。皆非實有。境無
T1600_.31.0464c16: 故識無者。謂所取義等四境無故。能取諸識
T1600_.31.0464c17: 亦非實有。復次頌曰
T1600_.31.0464c18:     虚妄分別性 由此義得成
T1600_.31.0464c19:     非實有全無 許滅解脱故
T1600_.31.0464c20: 論曰。虚妄分別。由此義故成非實有。如所現
T1600_.31.0464c21: 起非眞有故。亦非全無。於中少有亂識生故。
T1600_.31.0464c22: 如何不許此性全無。以許此滅得解脱故。若
T1600_.31.0464c23: 異此者。繋縛解脱則應皆無。如是便成撥無
T1600_.31.0464c24: 雜染及清淨失。已顯虚妄分別自相。此攝相
T1600_.31.0464c25: 今當説。但有如是虚妄分別。即能具攝三種
T1600_.31.0464c26: 自性。頌曰
T1600_.31.0464c27:     唯所執依他 及圓成實性
T1600_.31.0464c28:     境故分別故 及二空故説
T1600_.31.0464c29: 論曰。依止虚妄分別境故。説有遍計所執自
T1600_.31.0465a01: 性。依止虚妄分別性故。説有依他起自性。依
T1600_.31.0465a02: 止所取能取空故。説有圓成實自性。已顯虚
T1600_.31.0465a03: 妄分別攝相。當説即於虚妄分別入無相方
T1600_.31.0465a04: 便相。頌曰
T1600_.31.0465a05:     依識有所得 境無所得生
T1600_.31.0465a06:     依境無所得 識無所得生
T1600_.31.0465a07: 論曰。依止唯識有所得故。先有於境無所得
T1600_.31.0465a08: 生。復依於境無所得故。後有於識無所得生。
T1600_.31.0465a09: 由是方便得入所取能取無相。復次頌曰
T1600_.31.0465a10:     由識有得性 亦成無所得
T1600_.31.0465a11:     故知二有得 無得性平等
T1600_.31.0465a12: 論曰。唯識生時現似種種虚妄境故。名有所
T1600_.31.0465a13: 得。以所得境無實性故。能得實性亦不得成。
T1600_.31.0465a14: 由能得識無所得故。所取能取二有所得。平
T1600_.31.0465a15: 等倶成無所得性。顯入虚妄分別無相方便
T1600_.31.0465a16: 相已。此差別異門相今次當説。頌曰
T1600_.31.0465a17:     三界心心所 是虚妄分別
T1600_.31.0465a18:     唯了境名心 亦別名心所
T1600_.31.0465a19: 論曰。虚妄分別差別相者。即是欲界色無色
T1600_.31.0465a20: 界諸心心所。異門相者。唯能了境總相名心。
T1600_.31.0465a21: 亦了差別名爲受等諸心所法。今次當説此
T1600_.31.0465a22: 生起相。頌曰
T1600_.31.0465a23:     一則名縁識 第二名受者
T1600_.31.0465a24:     此中能受用 分別推心所
T1600_.31.0465a25: 論曰。縁識者。謂藏識。是餘識生縁故。藏識爲
T1600_.31.0465a26: 縁所生轉識。受用主故名爲受者。此諸識中
T1600_.31.0465a27: 受能受用想能分別。思作意等諸相應行。能
T1600_.31.0465a28: 推諸識此三助心故名心所。今次當説此雜
T1600_.31.0465a29: 染相。頌曰
T1600_.31.0465b01:     覆障及安立 將導攝圓滿
T1600_.31.0465b02:     三分別受用 引起并連縛
T1600_.31.0465b03:     現前苦果故 唯此惱世間
T1600_.31.0465b04:     三二七雜染 由虚妄分別
T1600_.31.0465b05: 論曰。覆障故者。謂由無明覆如實理障眞見
T1600_.31.0465b06: 故。安立故者。謂由諸行植本識中業熏習故。
T1600_.31.0465b07: 將導故者。謂有取識引諸有情至生處故。攝
T1600_.31.0465b08: 故者。謂名色攝有情自體故。圓滿故者。謂六
T1600_.31.0465b09: 内處令諸有情體具足故。三分別故者。謂觸
T1600_.31.0465b10: 能分別根境識三順三受故。受用故者。謂由
T1600_.31.0465b11: 受支領納順違非二境故。引起故者。謂由愛
T1600_.31.0465b12: 力令先業所引後有得起故。連縛故者。謂取
T1600_.31.0465b13: 令識縁順欲等連縛生故。現前故者。謂由有
T1600_.31.0465b14: 力令已作業所與後有諸異熟果得現前故。苦
T1600_.31.0465b15: 果故者。謂生老死性有逼迫酬前因故。唯此
T1600_.31.0465b16: 所説十二有支。逼惱世間令不安隱。三雜染
T1600_.31.0465b17: 者。一煩惱雜染。謂無明愛取。二業雜染謂行
T1600_.31.0465b18: 有。三生雜染。謂餘支。二雜染者。一因雜染。
T1600_.31.0465b19: 謂煩惱業。二果雜染。謂所餘支。七雜染者。謂
T1600_.31.0465b20: 七種因。一顛倒因。謂無明。二牽引因。謂行。三
T1600_.31.0465b21: 將導因。謂識。四攝受因。謂名色六處。五受用
T1600_.31.0465b22: 因。謂觸受。六引起因。謂愛取有。七厭怖因。
T1600_.31.0465b23: 謂生老死。此諸雜染無不皆由虚妄分別而得
T1600_.31.0465b24: 生長。此前總顯虚妄分別有九種相。一有相。
T1600_.31.0465b25: 二無相。三自相。四攝相。五入無相方便相。六
T1600_.31.0465b26: 差別相。七異門相。八生起相。九雜染相。如是
T1600_.31.0465b27: 已顯虚妄分別。今次當説所知空性。頌曰
T1600_.31.0465b28:     諸相及異門 義差別成立
T1600_.31.0465b29:     應知二空性 略説唯由此
T1600_.31.0465c01: 論曰。應知所取能取空性。略説但由此相等
T1600_.31.0465c02: 五。所知空性其相云何。頌曰
T1600_.31.0465c03:     無二有無故 非有亦非無
T1600_.31.0465c04:     非異亦非一 是説爲空相
T1600_.31.0465c05: 論曰。無二謂無所取能取。有無謂有二取之
T1600_.31.0465c06: 無。此即顯空無性爲性。故此空相非有非無。
T1600_.31.0465c07: 云何非有無。二有故。云何非無有。二無故。此
T1600_.31.0465c08: 顯空相非有非無。此空與彼虚妄分別非異
T1600_.31.0465c09: 非一。若異應成法性異法。便違正理。如苦等
T1600_.31.0465c10: 性。若一則應非淨智境。亦非共相。此即顯空
T1600_.31.0465c11: 與妄分別離一異相。所知空性異門云何。頌
T1600_.31.0465c12:
T1600_.31.0465c13:     略説空異門 謂眞如實際
T1600_.31.0465c14:     無相勝義性 法界等應知
T1600_.31.0465c15: 論曰。略説空性有此異門。云何應知此異門
T1600_.31.0465c16: 義。頌曰
T1600_.31.0465c17:     由無變無倒 相滅聖智境
T1600_.31.0465c18:     及諸聖法因 異門義如次
T1600_.31.0465c19: 論曰。即此中説所知空性。由無變義説爲眞
T1600_.31.0465c20: 如。眞性常如。無轉易故。由無倒義説爲實際。
T1600_.31.0465c21: 非諸顛倒。依縁事故。由相滅義説爲無相。此
T1600_.31.0465c22: 中永絶一切相故。由聖智境義説爲勝義性。
T1600_.31.0465c23: 是最勝智所行義故。由聖法因義説爲法界。
T1600_.31.0465c24: 以一切聖法縁此生故。此中界者。即是因義無
T1600_.31.0465c25: 我等義如理應知。云何應知空性差別。頌曰
T1600_.31.0465c26:     此雜染清淨 由有垢無垢
T1600_.31.0465c27:     如水界全空 淨故許爲淨
T1600_.31.0465c28: 論曰。空性差別略有二種。一雜染。二清淨。此
T1600_.31.0465c29: 成染淨由分位別。謂有垢位説爲雜染。出離
T1600_.31.0466a01: 垢時説爲清淨。雖先雜染後成清淨。而非轉
T1600_.31.0466a02: 變成無常失。如水界等出離客塵。空淨亦然
T1600_.31.0466a03: 非性轉變。此空差別復有十六。謂内空外空
T1600_.31.0466a04: 内外空大空空空勝義空有爲空無爲空畢竟
T1600_.31.0466a05: 空無際空無散空本性空相空一切法空無性
T1600_.31.0466a06: 空無性自性空。此等略義云何應知。頌曰
T1600_.31.0466a07:     能食及所食 此依身所住
T1600_.31.0466a08:     能見此如理 所求二淨空
T1600_.31.0466a09:     爲常益有情 爲不捨生死
T1600_.31.0466a10:     爲善無窮盡 故觀此爲空
T1600_.31.0466a11:     爲種性清淨 爲得諸相好
T1600_.31.0466a12:     爲淨諸佛法 故菩薩觀空
T1600_.31.0466a13: 論曰。能食空者。依内處説即是内空。所食空
T1600_.31.0466a14: 者。依外處説即是外空。此依身者。謂能所食
T1600_.31.0466a15: 所依止身此身空故名内外空。諸器世間
T1600_.31.0466a16: 爲所住。此相寛廣故名爲大。所住空故名爲
T1600_.31.0466a17: 大空。能見此者。謂智能見内處等空。空智空
T1600_.31.0466a18: 故説名空空。如理者。謂勝義即如實行。所觀
T1600_.31.0466a19: 眞理此即空故名勝義空。菩薩修行爲得二
T1600_.31.0466a20: 淨。即諸有爲無爲善法。此二空故名有爲空
T1600_.31.0466a21: 及無爲空。爲於有情常作饒益。而觀空故名
T1600_.31.0466a22: 畢竟空。生死長遠無初後際。觀此空故名無
T1600_.31.0466a23: 際空。不觀爲空便速厭捨。爲不厭捨此生死
T1600_.31.0466a24: 故。觀此無際生死爲空。爲所修善至無餘依
T1600_.31.0466a25: 般涅槃位。亦無散捨而觀空故名無散空。諸
T1600_.31.0466a26: 聖種姓自體本有非習所成説名本性。菩薩
T1600_.31.0466a27: 爲此速得清淨。而觀空故名本性空。菩薩爲
T1600_.31.0466a28: 得大士相好。而觀空故名爲相空。菩薩爲令
T1600_.31.0466a29: 力無畏等一切佛法皆得清淨。而觀此空故
T1600_.31.0466b01: 名一切法空。是十四空隨別安立。此中何者
T1600_.31.0466b02: 説名爲空。頌曰
T1600_.31.0466b03:     補特伽羅法 實性倶非有
T1600_.31.0466b04:     此無性有性 故別立二空
T1600_.31.0466b05: 論曰。補特伽羅及法實性倶非有故名無性
T1600_.31.0466b06: 空。此無性空非無自性。空以無性爲自性故
T1600_.31.0466b07: 名無性自性空。於前所説能食空等。爲顯空
T1600_.31.0466b08: 相別立二空。此爲遮止補特伽羅法増益執
T1600_.31.0466b09: 空損減執。如其次第立後二空。如是已顯空
T1600_.31.0466b10: 性差別。此成立義云何應知。頌曰
T1600_.31.0466b11:     此若無雜染 一切應自脱
T1600_.31.0466b12:     此若無清淨 功用應無果
T1600_.31.0466b13: 論曰。若諸法空未生對治無客雜染者。一切
T1600_.31.0466b14: 有情不由功用應自然解脱。若對治已生亦
T1600_.31.0466b15: 不清淨。則應求解脱勤勞無果既爾。頌曰
T1600_.31.0466b16:     非染非不染 非淨非不淨
T1600_.31.0466b17:     心性本淨故 由客塵所染
T1600_.31.0466b18: 論曰。云何非染非不染。以心性本淨故。云何
T1600_.31.0466b19: 非淨非不淨。由客塵所染故。是名成立空差
T1600_.31.0466b20: 別義。此前空義總有二種。謂相安立。相復有
T1600_.31.0466b21: 二。謂無及有。空性有相。離有離無離異離一
T1600_.31.0466b22: 以爲其相。應知安立即異門等
T1600_.31.0466b23:   辯障品第二
T1600_.31.0466b24: 已辯其相障今當説頌曰
T1600_.31.0466b25:     具分及一分 増盛與平等
T1600_.31.0466b26:     於生死取捨 説障二種性
T1600_.31.0466b27: 論曰。具分障者。謂煩惱障及所知障。於諸菩
T1600_.31.0466b28: 薩種性法中具爲障故。一分障者。謂煩惱
T1600_.31.0466b29: 障。障聲聞等種*性法故。増盛障者。謂即彼
T1600_.31.0466c01: 貪等行。平等障者。謂即彼等分行。取捨生死。
T1600_.31.0466c02: 能障菩薩種*性所得無住涅槃。名於生死有
T1600_.31.0466c03: 取捨障。如是五障隨其所應。説障菩薩及聲
T1600_.31.0466c04: 聞等二種種*性復次頌曰
T1600_.31.0466c05:     九種煩惱相 謂愛等九結
T1600_.31.0466c06:     初二障厭捨 餘七障眞見
T1600_.31.0466c07:     謂能障身見 彼事滅道寶
T1600_.31.0466c08:     利養恭敬等 遠離遍知故
T1600_.31.0466c09: 論曰。煩惱障相略有九種。謂愛等九種結愛
T1600_.31.0466c10: 結障厭。由此於順境不能厭離故。恚結障捨。
T1600_.31.0466c11: 由此於違境不能棄捨故。餘七結障眞見。於
T1600_.31.0466c12: 七遍知如次障故。謂慢結能障僞身見遍知。
T1600_.31.0466c13: 修現觀時有間無間我慢現起。由此勢力彼
T1600_.31.0466c14: 不斷故。無明結能障身見事遍知。由此不知
T1600_.31.0466c15: 諸取蘊故。見結能障滅諦遍知。由薩迦耶及
T1600_.31.0466c16: 邊執見怖畏滅故。由邪見謗滅故。取結能障
T1600_.31.0466c17: 道諦遍知。取餘法爲淨故。疑結能障三寶遍
T1600_.31.0466c18: 知。由此不信受三寶功徳故。嫉結能障利養
T1600_.31.0466c19: 恭敬等遍知。由此不見彼過失故。慳結能障
T1600_.31.0466c20: 遠離遍知。由此貪著資生具故。復有別障能
T1600_.31.0466c21: 障善等十種淨法。其相云何。頌曰
T1600_.31.0466c22:     無加行非處 不如理不生
T1600_.31.0466c23:     不起正思惟 資糧未圓滿
T1600_.31.0466c24:     闕種性善友 心極疲厭性
T1600_.31.0466c25:     及闕於正行 鄙惡者同居
T1600_.31.0466c26:     倒麁重三餘 般若未成熟
T1600_.31.0466c27:     及本性麁重 懈怠放逸性
T1600_.31.0466c28:     著有著資財 及心性下劣
T1600_.31.0466c29:     不信無勝解 如言而思義
T1600_.31.0467a01:     輕法重名利 於有情無悲
T1600_.31.0467a02:     匱聞及少聞 不修治妙定
T1600_.31.0467a03: 論曰。如是名爲善等法障。所障善等其相云
T1600_.31.0467a04: 何。頌曰
T1600_.31.0467a05:     善菩提攝受 有慧無亂障
T1600_.31.0467a06:     迴向不怖慳 自在名善等
T1600_.31.0467a07: 論曰。如是善等十種淨法。誰有前説幾種障
T1600_.31.0467a08: 耶。頌曰
T1600_.31.0467a09:     如是善等十 各有前三障
T1600_.31.0467a10: 論曰。善有三障。一無加行。二非處加行。三不
T1600_.31.0467a11: 如理加行。菩提有三障。一不生善法。二不起
T1600_.31.0467a12: 正思惟。三資糧未圓滿。發菩提心名爲攝受。
T1600_.31.0467a13: 此有三障。一*闕種性。二*闕善友。三心極疲
T1600_.31.0467a14: 厭性。有慧者。謂菩薩於了此性有三種障。一
T1600_.31.0467a15: *闕正行。二鄙者共住。三惡者共住。此中鄙
T1600_.31.0467a16: 者。謂愚癡類樂毀壞他名爲惡者。無亂有三
T1600_.31.0467a17: 障。一顛倒麁重。二煩惱等三障中隨一有餘
T1600_.31.0467a18: 性。三能成熟解脱慧未成熟。性障斷滅名無
T1600_.31.0467a19: 障。此有三障。一倶生麁重。二懈怠性。三放逸
T1600_.31.0467a20: 性。迴向有三障。令心向餘不向無上正等菩
T1600_.31.0467a21: 提。一貪著諸有。二貪著資財。三心下劣性。不
T1600_.31.0467a22: 怖有三障。一不信重補特伽羅。二於法無勝
T1600_.31.0467a23: 解。三如言而思義。不慳有三障。一不尊重正
T1600_.31.0467a24: 法。二尊重名譽利養恭敬。三於諸有情心無
T1600_.31.0467a25: 悲愍。自在有三障令不得自在。一匱聞生長
T1600_.31.0467a26: 能感匱法業故。二少聞。三不修治勝三摩地
T1600_.31.0467a27: 復次如是諸障於善等十。隨餘義中有十能
T1600_.31.0467a28: 作。即依彼義應知此名。十能作者。一生起能
T1600_.31.0467a29: 作。如眼等於眼識等。二安住能作。如四食於
T1600_.31.0467b01: 有情。三任持能作。謂能任持如器世間於有
T1600_.31.0467b02: 情世間四照了能作。如光明於諸色。五變壞
T1600_.31.0467b03: 能作。如火等於所熟等。六分離能作。如鎌等
T1600_.31.0467b04: 於所斷等。七轉變能作。如金師等轉變金等
T1600_.31.0467b05: 成鐶釧等。八信解能作。如烟等於火等。九顯
T1600_.31.0467b06: 了能作。如因於宗。十至得能作。如聖道等於
T1600_.31.0467b07: 涅槃等。依如是義故。説頌言
T1600_.31.0467b08:     能作有十種 謂生住持照
T1600_.31.0467b09:     變分離轉變 信解顯至得
T1600_.31.0467b10:     如識因食地 燈火鎌工巧
T1600_.31.0467b11:     烟因聖道等 於識等所作
T1600_.31.0467b12: 於善等障應知亦然。一生起障。謂於其善以
T1600_.31.0467b13: 諸善法應生起故。二安住障。謂於菩提以大
T1600_.31.0467b14: 菩提不可動故。三任持障。謂於攝受以菩提
T1600_.31.0467b15: 心能任持故。四照了障。謂於有慧以有慧性
T1600_.31.0467b16: 應照了故。五變壞障。謂於無亂轉滅迷亂名
T1600_.31.0467b17: 變壞故。六分離障。謂於無障此於障離繋故。
T1600_.31.0467b18: 七轉變障。謂於迴向以菩提心轉變相故。八
T1600_.31.0467b19: 信解障。謂於不怖無信解者有怖畏故。九
T1600_.31.0467b20: 了障。謂於不慳於法無慳者。爲他顯了故。十
T1600_.31.0467b21: 至得障。謂於自在此是能得自在相故。所障
T1600_.31.0467b22: 十法次第義者。謂有欲證無上菩提。於勝善
T1600_.31.0467b23: 根先應生起。勝善根力所任持故。必得安住
T1600_.31.0467b24: 無上菩提。爲令善根得増長故。次應發起
T1600_.31.0467b25: 大菩提心。此菩提心與菩薩性爲所依止。如
T1600_.31.0467b26: 是菩薩由已發起大菩提心及勝善根力所持
T1600_.31.0467b27: 故。斷諸亂倒起無亂倒。由見道中無亂倒故。
T1600_.31.0467b28: 次於修道斷一切障。既斷障已持諸善根迴
T1600_.31.0467b29: 向無上正等菩提。由迴向力所任持故。於深
T1600_.31.0467c01: 廣法便無怖畏。既無怖畏。便於彼法見勝功
T1600_.31.0467c02: 徳。能廣爲他宣説開示。菩薩如是種種功徳
T1600_.31.0467c03: 力所持故。疾證無上正等菩提。於一切法皆
T1600_.31.0467c04: 得自在。是名善等十義次第。雖善等法即是
T1600_.31.0467c05: 覺分波羅蜜多。諸地功徳而總別異。今應顯
T1600_.31.0467c06: 彼菩提分等諸障差別。頌曰
T1600_.31.0467c07:     於覺分度地 有別障應知
T1600_.31.0467c08: 論曰。復於覺分波羅蜜多諸地功徳各有別
T1600_.31.0467c09: 障。於菩提分有別障者。頌曰
T1600_.31.0467c10:     於事不善巧 懈怠定減二
T1600_.31.0467c11:     不植羸劣性 見麁重過失
T1600_.31.0467c12: 論曰。於四念住有於諸事不善巧障。於四正
T1600_.31.0467c13: 斷有懈怠障。於四神足有三摩地減二事障。
T1600_.31.0467c14: 一於圓滿欲勤心觀隨減一故。二於修習八
T1600_.31.0467c15: 斷行中隨減一故。於五根有不植圓滿順解
T1600_.31.0467c16: 脱分勝善根障。於五力有羸劣性障。謂即五
T1600_.31.0467c17: 根由障所雜有羸劣性。於七等覺支有見過
T1600_.31.0467c18: 失障。此是見道所顯示故。於八聖道支有麁
T1600_.31.0467c19: 重過失障。此是修道所顯示故。於到彼岸有
T1600_.31.0467c20: 別障者。頌曰
T1600_.31.0467c21:     障富貴善趣 不捨諸有情
T1600_.31.0467c22:     於失徳減増 令趣入解脱
T1600_.31.0467c23:     障施等諸善 無盡亦無間
T1600_.31.0467c24:     所作善決定 受用法成熟
T1600_.31.0467c25: 論曰。此説十種波羅蜜多所得果障。以顯十
T1600_.31.0467c26: 種波羅蜜多自性之障。謂於布施波羅蜜多
T1600_.31.0467c27: 説富貴自在障。於淨戒波羅蜜多説善趣障。
T1600_.31.0467c28: 於安忍波羅蜜多説不捨有情障。於精進波
T1600_.31.0467c29: 羅蜜多説減過失増功徳障。於靜慮波羅蜜
T1600_.31.0468a01: 多説令所化趣入法障。於般若波羅蜜多説
T1600_.31.0468a02: 解脱障。於方便善巧波羅蜜多説施等善無
T1600_.31.0468a03: 窮盡障。由此迴向無上菩提。令施等善無窮
T1600_.31.0468a04: 盡故。於願波羅蜜多説一切生中善無間轉
T1600_.31.0468a05: 障。由大願力攝受能順善法生故。於力波羅
T1600_.31.0468a06: 蜜多説所作善得決定障。由思擇力及修習
T1600_.31.0468a07: 力能伏彼障非彼伏故。於智波羅蜜多説自
T1600_.31.0468a08: 他受用法成熟障。不如聞言而覺義故。於
T1600_.31.0468a09: 功徳有別障者。頌曰
T1600_.31.0468a10:     遍行與最勝 勝流及無攝
T1600_.31.0468a11:     相續無差別 無雜染清淨
T1600_.31.0468a12:     種種法無別 及不増不減
T1600_.31.0468a13:     并無分別等 四自在依義
T1600_.31.0468a14:     於斯十法界 有不染無明
T1600_.31.0468a15:     障十地功徳 故説爲十障
T1600_.31.0468a16: 論曰。於遍行等十法界中有不染無知障。十
T1600_.31.0468a17: 地功徳如次建立爲十地障。謂初地中所證
T1600_.31.0468a18: 法界名遍行義。由通達此證得自他平等法
T1600_.31.0468a19: 性。第二地中所證法界名最勝義。由通達此
T1600_.31.0468a20: 作是思惟。是故我今於同出離。一切行相應
T1600_.31.0468a21: 遍修治。是爲勤修相應出離。第三地中所證
T1600_.31.0468a22: 法界名勝流義。由通達此知所聞法是淨法
T1600_.31.0468a23: 界最勝等流。爲求此法。設有火坑量等三千
T1600_.31.0468a24: 大千世界。投身而取不以爲難。第四地中所
T1600_.31.0468a25: 證法界名無攝義。由通達此乃至法愛亦皆
T1600_.31.0468a26: 轉滅。第五地中所證法界名爲相續無差別
T1600_.31.0468a27: 義。由通達此得十意樂平等淨心。第六地中
T1600_.31.0468a28: 所證法界名無雜染無清淨義。由通達此知
T1600_.31.0468a29: 縁起法無染無淨。第七地中所證法界名種
T1600_.31.0468b01: 種法無差別義。由通達此知法無相。不行契
T1600_.31.0468b02: 經等種種法相中。第八地中所證法界名不
T1600_.31.0468b03: 増不減義。由通達此圓滿證得無生法忍。於
T1600_.31.0468b04: 諸清淨雜染法中不見一法有増有減。有四
T1600_.31.0468b05: 自在。一無分別自在。二淨土自在。三智自在。
T1600_.31.0468b06: 四業自在。法界爲此四種所依。名四自在所
T1600_.31.0468b07: 依止義。第八地中唯能通達初二自在所依
T1600_.31.0468b08: 止義。第九地中亦能通達智自在所依義。圓
T1600_.31.0468b09: 滿證得無礙解故。第十地中復能通達業自
T1600_.31.0468b10: 在所依義。隨欲化作種種利樂有情事故。復
T1600_.31.0468b11: 略頌曰
T1600_.31.0468b12:     已説諸煩惱 及諸所知障
T1600_.31.0468b13:     許此二盡故 一切障解脱
T1600_.31.0468b14: 論曰。由此二種攝一切障故。許此盡時一切
T1600_.31.0468b15: 障解脱。前障總義有十一種。一廣大障。謂具
T1600_.31.0468b16: 分障。二狹小障。謂一分障。三加行障。謂増盛
T1600_.31.0468b17: 障。四至得障。謂平等障。五殊勝障。謂取捨生
T1600_.31.0468b18: 死障。六正加行障。謂九煩惱障。七因障。謂
T1600_.31.0468b19: 於善等十能作障。八入眞實障。謂覺分障。九
T1600_.31.0468b20: 無上淨障。謂到彼岸障。十此差別趣障。謂十
T1600_.31.0468b21: 地障。十一攝障。謂略二障
T1600_.31.0468b22: 辯中邊論卷上
T1600_.31.0468b23:
T1600_.31.0468b24:
T1600_.31.0468b25:
T1600_.31.0468b26:
T1600_.31.0468b27:
T1600_.31.0468b28:
T1600_.31.0468b29:
T1600_.31.0468c01:
T1600_.31.0468c02:
T1600_.31.0468c03: 辯中邊論卷
T1600_.31.0468c04:   世親菩薩造
T1600_.31.0468c05:  *大唐三藏法師玄奘奉  *詔譯 
T1600_.31.0468c06:   辯眞實品第三
T1600_.31.0468c07: 已辯其障。當説眞實。頌曰
T1600_.31.0468c08:     眞實唯有十 謂根本與相
T1600_.31.0468c09:     無顛倒因果 及麁細眞實
T1600_.31.0468c10:     極成淨所行 攝受并差別
T1600_.31.0468c11:     十善巧眞實 皆爲除我見
T1600_.31.0468c12: 論曰。應知眞實唯有十種。一根本眞實。二相
T1600_.31.0468c13: 眞實。三無顛倒眞實。四因果眞實。五麁細眞
T1600_.31.0468c14: 實。六極成眞實。七淨所行眞實。八攝受眞實。
T1600_.31.0468c15: 九差別眞實。十善巧眞實。此復十種。爲欲除
T1600_.31.0468c16: 遣十我見故。十善巧者。一蘊善巧。二界善巧。
T1600_.31.0468c17: 三處善巧。四縁起善巧。五處非處善巧。六根
T1600_.31.0468c18: 善巧。七世善巧。八諦善巧。九乘善巧。十有爲
T1600_.31.0468c19: 無爲法善巧。此中云何根本眞實。謂三自性。
T1600_.31.0468c20: 一遍計所執自性。二依他起自性三。圓成實
T1600_.31.0468c21: 自性。依此建立餘眞實故。於此所説三自性
T1600_.31.0468c22: 中。許何義爲眞實。頌曰
T1600_.31.0468c23:     許於三自性 唯一常非有
T1600_.31.0468c24:     一有而不眞 一有無眞實
T1600_.31.0468c25: 論曰。即於如是三自性中遍計所執相常非
T1600_.31.0468c26: 有。唯常非有。於此性中許爲眞實。無顛倒故。
T1600_.31.0468c27: 依他起相有而不眞。唯有非眞。於依他起許
T1600_.31.0468c28: 爲眞實。有亂性故。圓成實相亦有非有。唯有
T1600_.31.0468c29: 非有。於此性中許爲眞實。有空性故。云何相
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