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辯中邊論 (No. 1600_ 世親玄奘譯 ) in Vol. 31

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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
T1600_.31.0469a01: 眞實。頌曰
T1600_.31.0469a02:     於法數取趣 及所取能取
T1600_.31.0469a03:     有非有性中 増益損減見
T1600_.31.0469a04:     知此故不轉 是名眞實相
T1600_.31.0469a05: 論曰。於一切法補特伽羅所有増益及損減
T1600_.31.0469a06: 見。若知此故彼便不轉。是遍計所執自性眞
T1600_.31.0469a07: 實相。於諸所取能取法中所有増益及損減
T1600_.31.0469a08: 見。若知此故彼便不轉。是名依他起自性眞
T1600_.31.0469a09: 實相。於有非有所有増益及損減見。若知此
T1600_.31.0469a10: 故彼便不轉。是名圓成實自性眞實相。此於
T1600_.31.0469a11: 根本眞實相中無顛倒故。名相眞實。無顛倒
T1600_.31.0469a12: 眞實者。謂無常苦空無我性。由此治彼常等
T1600_.31.0469a13: 四倒。云何應知此無常等依彼根本眞實立
T1600_.31.0469a14: 耶。頌曰
T1600_.31.0469a15:     無性與生滅 垢淨三無常
T1600_.31.0469a16:     所取及事相 和合苦三種
T1600_.31.0469a17:     空亦有三種 謂無異自性
T1600_.31.0469a18:     無相及異相 自相三無我
T1600_.31.0469a19:     如次四三種 依根本眞實
T1600_.31.0469a20: 論曰。無常三者。一無性無常。謂遍計所執。此
T1600_.31.0469a21: 常無故。二生滅無常。謂依他起。有起盡故。
T1600_.31.0469a22: 三垢淨無常。謂圓成實。位轉變故。苦三種者。
T1600_.31.0469a23: 一所取苦。謂遍計所執。是補特伽羅法執所
T1600_.31.0469a24: 取故。二事相苦。謂依他起。三苦相故。三和
T1600_.31.0469a25: 合苦。謂圓成實。苦相合故。空有三者。一無性
T1600_.31.0469a26: 空。謂遍計所執。此無理趣可説爲有。由此非
T1600_.31.0469a27: 有説爲空故。二異性空。謂依他起。如妄所執
T1600_.31.0469a28: 不如是有。非一切種性全無故。三自性空。謂
T1600_.31.0469a29: 圓成實。二空所顯爲。自性故。無我三者。一
T1600_.31.0469b01: 無相無我。謂遍計所執。此相本無故名無
T1600_.31.0469b02: 相。即此無相説爲無我。二異相無我。謂依
T1600_.31.0469b03: 他起。此相雖有而不如彼遍計所執故名異
T1600_.31.0469b04: 相。即此異相説爲無我。三自相無我。謂圓
T1600_.31.0469b05: 實成。無我所顯以爲自相。即此自相説爲無
T1600_.31.0469b06: 我。如是所説無常苦空無我四種。如其次第
T1600_.31.0469b07: 依根本眞實各分爲三種。四各三種如前應
T1600_.31.0469b08: 知。因果眞實。謂四聖諦。云何此依根本眞
T1600_.31.0469b09: 實。頌曰
T1600_.31.0469b10:     苦三相已説 集亦有三種
T1600_.31.0469b11:     謂習氣等起 及相未離繋
T1600_.31.0469b12:     自性二不生 垢寂二三滅
T1600_.31.0469b13:     遍知及永斷 證得三道諦
T1600_.31.0469b14: 論曰。苦諦有三。謂無常等四各三相。如前已
T1600_.31.0469b15: 説。集諦三者。一習氣集。謂遍計所執自性執
T1600_.31.0469b16: 習氣。二等起集。謂業煩惱。三未離繋集。謂未
T1600_.31.0469b17: 離障眞如。滅諦三者。一自性滅。謂自性不生
T1600_.31.0469b18: 故。二二取滅。謂所取能取二不生故。三本性
T1600_.31.0469b19: 滅。謂垢寂二。即擇滅及眞如。道諦三者。一
T1600_.31.0469b20: 遍知道。二永斷道。三證得道。應知此中於遍
T1600_.31.0469b21: 計所執唯有遍知。於依他起有遍知及永斷。
T1600_.31.0469b22: 於圓成實有遍知及證得。故依此三建立道
T1600_.31.0469b23: 諦。麁細眞實。謂世俗勝義諦。云何此依根本
T1600_.31.0469b24: 眞實。頌曰
T1600_.31.0469b25:     應知世俗諦 差別有三種
T1600_.31.0469b26:     謂假行顯了 如次依本三
T1600_.31.0469b27:     勝義諦亦三 謂義得正行
T1600_.31.0469b28:     依本一無變 無倒二圓實
T1600_.31.0469b29: 論曰。世俗諦有三種。一假世俗。二行世俗。三
T1600_.31.0469c01: 顯了世俗。此三世俗如其次第。依三根本眞
T1600_.31.0469c02: 實建立。勝義諦亦三種。一義勝義。謂眞如勝
T1600_.31.0469c03: 智之境名勝義故。二得勝義。謂涅槃。此是勝
T1600_.31.0469c04: 果亦義利故。三正行勝義。謂聖道。以勝法爲
T1600_.31.0469c05: 義故。此三勝義應知但依三根本中圓成實
T1600_.31.0469c06: 立此圓成實總有二種。無爲有爲。有差別故。
T1600_.31.0469c07: 無爲總攝眞如涅槃。無變異故名圓成實。有
T1600_.31.0469c08: 爲總攝一切聖道。於境無倒故亦名圓成實。
T1600_.31.0469c09: 極成眞實略有二種。一者世間極成眞實。二
T1600_.31.0469c10: 者道理極成眞實。云何此二依彼根本眞實
T1600_.31.0469c11: 立耶。頌曰
T1600_.31.0469c12:     世極成依一 理極成依三
T1600_.31.0469c13: 論曰。若事世間共所安立。串習隨入覺慧所
T1600_.31.0469c14: 取。一切世間同執此事。是地非火色非聲等。
T1600_.31.0469c15: 是名世間極成眞實。此於根本三眞實中。但
T1600_.31.0469c16: 依遍計所執而立。若有理義聰叡賢善能尋
T1600_.31.0469c17: 思者。依止三量證成道理施設建立。是名道
T1600_.31.0469c18: 理極成眞實。此依根本三眞實立。淨所行眞
T1600_.31.0469c19: 實亦略有二種。一煩惱障淨智所行眞實。二
T1600_.31.0469c20: 所知障淨智所行眞實。云何此二依彼根本
T1600_.31.0469c21: 眞實而立。頌曰
T1600_.31.0469c22:     淨所行有二 依一圓成實
T1600_.31.0469c23: 論曰。煩惱所知二障淨智所行眞實。唯依根
T1600_.31.0469c24: 本三眞實中圓成實立。餘二非此淨智境故。
T1600_.31.0469c25: 云何應知相名分別眞如正智攝在根本三眞
T1600_.31.0469c26: 實耶。頌曰
T1600_.31.0469c27:     名遍計所執 相分別依他
T1600_.31.0469c28:     眞如及正智 圓成實所攝
T1600_.31.0469c29: 論曰。相等五事隨其所應。攝在根本三種眞
T1600_.31.0470a01: 實。謂名攝在遍計所執相。及分別攝在依他。
T1600_.31.0470a02: 圓成實攝眞如正智。差別眞實略有七種。一
T1600_.31.0470a03: 流轉眞實。二實相眞實。三唯識眞實。四安立
T1600_.31.0470a04: 眞實。五邪行眞實。六清淨眞實。七正行眞實。
T1600_.31.0470a05: 云何應知此七眞實依三根本眞實立耶。頌
T1600_.31.0470a06:
T1600_.31.0470a07:     流轉與安立 邪行依初二
T1600_.31.0470a08:     實相唯識淨 正行依後一
T1600_.31.0470a09: 論曰。流轉等七隨其所應。攝在根本三種眞
T1600_.31.0470a10: 實。謂彼流轉安立邪行。依根本中遍計所執
T1600_.31.0470a11: 及依他起。實相唯識清淨正行。依根本中圓
T1600_.31.0470a12: 成實立。善巧眞實謂爲對治。十我見故。説有
T1600_.31.0470a13: 十種云何於蘊等起。十我見耶。頌曰
T1600_.31.0470a14:     於蘊等我見 執一因受者
T1600_.31.0470a15:     作者自在轉 増上義及常
T1600_.31.0470a16:     雜染清淨依 觀縛解者性
T1600_.31.0470a17: 論曰。於蘊等十法起十種我見。一執。一性。二
T1600_.31.0470a18: 執因性。三執受者性。四執作者性。五執自在
T1600_.31.0470a19: 轉性。六執増上義性。七執常性。八執染淨所
T1600_.31.0470a20: 依性。九執觀行者性。十執縛解者性。爲除此
T1600_.31.0470a21: 見修十善巧。云何十種善巧眞實依三根本
T1600_.31.0470a22: 眞實建立。以蘊等十無不攝在三種根本自
T1600_.31.0470a23: 性中故。如何攝在三自性中。頌曰
T1600_.31.0470a24:     此所執分別 法性義在彼
T1600_.31.0470a25: 論曰。此蘊等十各有三義。且色蘊中有三義
T1600_.31.0470a26: 者。一所執義色。謂色之遍計所執性。二分別
T1600_.31.0470a27: 義色。謂色之依他起性。此中分別以爲色故。
T1600_.31.0470a28: 三法性義色。謂色之圓成實性。如色蘊中有
T1600_.31.0470a29: 此三義。受等四蘊界等九法各有三義隨應
T1600_.31.0470b01: 當知。如是蘊等由三義別無不攝入彼三性
T1600_.31.0470b02: 中。是故當知十善巧眞實。皆依根本三眞實
T1600_.31.0470b03: 而立。如是雖説爲欲對治十種我見故修蘊
T1600_.31.0470b04: 等善巧。而未説此蘊等別義。且初蘊義云何
T1600_.31.0470b05: 應知。頌曰
T1600_.31.0470b06:     非一及總略 分段義名蘊
T1600_.31.0470b07: 論曰。應知蘊義略有三種。一非一義。如契經
T1600_.31.0470b08: 言。諸所有色等。若過去若未來若現在若内
T1600_.31.0470b09: 若外若麁若細若劣若勝若遠若近。二總略
T1600_.31.0470b10: 義。如契經言。如是一切略爲一聚。三分段義。
T1600_.31.0470b11: 如契經言。説名色蘊等各別安立色等相故。
T1600_.31.0470b12: 由斯聚義蘊義得成。又見世間聚義名蘊。已
T1600_.31.0470b13: 説蘊義。界義云何。頌曰
T1600_.31.0470b14:     能所取彼取 種子義名界
T1600_.31.0470b15: 論曰。能取種子義。謂眼等六内界。所取種子
T1600_.31.0470b16: 義。謂色等六外界。彼取種子義。謂眼識等六
T1600_.31.0470b17: 識界。已説界義處義云何。頌曰
T1600_.31.0470b18:     能受所了境 用門義名處
T1600_.31.0470b19: 論曰。此中能受受用門義。謂六内處。若所了
T1600_.31.0470b20: 境受用門義。是六外處。已説處義。縁起義云
T1600_.31.0470b21: 何。頌曰
T1600_.31.0470b22:     縁起義於因 果用無増減
T1600_.31.0470b23: 論曰。於因果用若無増益及無損減。是縁起
T1600_.31.0470b24: 義。應知此中増益因者。執行等有不平等因。
T1600_.31.0470b25: 損減因者。執彼無因。増益果者。執有我行等
T1600_.31.0470b26: 縁無明等生。損減果者。執無明等無行等果。
T1600_.31.0470b27: 増益用者。執無明等於生行等有別作用。損
T1600_.31.0470b28: 減用者。執無明等於生行等全無功能。若無
T1600_.31.0470b29: 如是三増減執。應知彼於縁起善巧。已説縁
T1600_.31.0470c01: 起義。處非處義云何。頌曰
T1600_.31.0470c02:     於非愛愛淨 倶生及勝主
T1600_.31.0470c03:     得行不自在 是處非處義
T1600_.31.0470c04: 論曰。處非處義略由七種不得自在。應知其
T1600_.31.0470c05: 相。一於非愛不得自在。謂由惡行雖無愛欲
T1600_.31.0470c06: 而墮惡趣。二於可愛不得自在。謂由妙行雖
T1600_.31.0470c07: 無愛欲而昇善趣。三於清淨不得自在。謂不
T1600_.31.0470c08: 斷五蓋不修七覺支。決定不能作苦邊際。四
T1600_.31.0470c09: 於倶生不得自在。謂一世界無二如來二轉
T1600_.31.0470c10: 輪王倶時出現。五於勝主不得自在。謂女不
T1600_.31.0470c11: 作轉輪王等。六於證得不得自在。謂女不證
T1600_.31.0470c12: 獨覺無上正等菩提。七於現行不得自在。謂
T1600_.31.0470c13: 見諦者必不現行害生等事。諸異生類容可
T1600_.31.0470c14: 現行。多界經中廣説此等。應隨決了是處非
T1600_.31.0470c15: 處。如是已説處非處義。根義云何。頌曰
T1600_.31.0470c16:     根於取住續 用二淨増上
T1600_.31.0470c17: 論曰。二十二根依於六事増上義立。謂於取
T1600_.31.0470c18: 境眼等六根有増上義。命根於住一期相續
T1600_.31.0470c19: 有増上義。男女二根於續家族有増上義。於
T1600_.31.0470c20: 能受用善惡業果樂等五根有増上義。於世
T1600_.31.0470c21: 間淨信等五根有増上義。於出世淨未知等
T1600_.31.0470c22: 根有増上義。已説根義。世義云何。頌曰
T1600_.31.0470c23:     因果已未用 是世義應知
T1600_.31.0470c24: 論曰。應知因果已未受用。隨其所應三世義
T1600_.31.0470c25: 別。謂於因果倶已受用。是過去義。若於因果
T1600_.31.0470c26: 倶未受用。是未來義。若已受用因未已受用
T1600_.31.0470c27: 果。是現在義。已説世義。諦義云何。頌曰
T1600_.31.0470c28:     受及受資糧 彼所因諸行
T1600_.31.0470c29:     二寂滅對治 是諦義應知
T1600_.31.0471a01: 論曰。應知諦者即四聖諦。一苦聖諦。謂一切
T1600_.31.0471a02: 受及受資糧。契經中説。諸所有受皆是苦故。
T1600_.31.0471a03: 受資糧者。謂順受法。二集聖諦。謂即彼苦所
T1600_.31.0471a04: 因諸行。三滅聖諦。謂前二種究竟寂滅。四道
T1600_.31.0471a05: 聖諦。謂即苦集能對治道。已説諦義。乘義云
T1600_.31.0471a06: 何。頌曰
T1600_.31.0471a07:     由功徳過失 及無分別智
T1600_.31.0471a08:     依他自出離 是乘義應知
T1600_.31.0471a09: 論曰。應知乘者。謂即三乘。此中如應顯示其
T1600_.31.0471a10: 義。若從他聞涅槃功徳生死過失而起此智。
T1600_.31.0471a11: 由斯智故得出離者。是聲聞乘。不從他聞涅
T1600_.31.0471a12: 槃功徳生死過失自起此智。由斯智故得出
T1600_.31.0471a13: 離者。是獨覺乘。若自然起無分別智。由斯智
T1600_.31.0471a14: 故得出離者。名無上乘。已説乘義。云何有爲
T1600_.31.0471a15: 無爲法義。頌曰
T1600_.31.0471a16:     有爲無爲義 謂若假若因
T1600_.31.0471a17:     若相若寂靜 若彼所觀義
T1600_.31.0471a18: 論曰。應知此中假謂名等。因謂種子所攝藏
T1600_.31.0471a19: 識。相謂器身并受用具。及轉識攝意取思惟。
T1600_.31.0471a20: 意謂恒時思量性識。取謂五識取現境故。思
T1600_.31.0471a21: 惟即是第六意識。以能分別一切境故。如是
T1600_.31.0471a22: 若假若因若相。及相應法總名有爲。若寂靜
T1600_.31.0471a23: 者。謂所證滅及能證道。能寂靜故。彼所觀義。
T1600_.31.0471a24: 謂即眞如。是寂靜道所縁境故。如是所説。若
T1600_.31.0471a25: 諸寂靜若所觀義總名無爲。應知此中縁蘊
T1600_.31.0471a26: 等十義所起正知。名蘊等善巧
T1600_.31.0471a27: 眞實總義略有二種。謂即能顯所顯眞實。能
T1600_.31.0471a28: 顯眞實。謂即最初三種根本。能顯餘故。所顯
T1600_.31.0471a29: 眞實。謂後九種。是初根本。所顯示故。所顯九
T1600_.31.0471b01: 者。一離増上慢所顯眞實。二對治顛倒所顯
T1600_.31.0471b02: 眞實。三聲聞乘出離所顯眞實。四無上乘出
T1600_.31.0471b03: 離所顯眞實。由麁能成熟細能解脱故。五能
T1600_.31.0471b04: 伏他論所顯眞實。依喩導理降伏他故。六顯
T1600_.31.0471b05: 了大乘所顯眞實。七入一切種所知所顯眞
T1600_.31.0471b06: 實。八顯不虚妄眞如所顯眞實。九入我執事。
T1600_.31.0471b07: 一切祕密所顯眞實
T1600_.31.0471b08:   辯修對治品第四
T1600_.31.0471b09: 已辯眞實。今次當辯修諸對治。即修一切菩
T1600_.31.0471b10: 提分法此中先應説修念住。頌曰
T1600_.31.0471b11:     以麁重愛因 我事無迷故
T1600_.31.0471b12:     爲入四聖諦 修念住應知
T1600_.31.0471b13: 論曰。麁重由身而得顯了。故觀察此入苦聖
T1600_.31.0471b14: 諦。身以有麁重諸行爲相故。以諸麁重即行
T1600_.31.0471b15: 苦性。由此聖觀有漏皆苦。諸有漏受説爲愛
T1600_.31.0471b16: 因。故觀察此入集聖諦。心是我執所依縁事。
T1600_.31.0471b17: 故觀察此入滅聖諦。怖我斷滅由斯離故。觀
T1600_.31.0471b18: 察法故。於染淨法遠離愚迷入道聖諦。是故
T1600_.31.0471b19: 爲入四聖諦理。最初説修四念住觀。已説修
T1600_.31.0471b20: 念住。當説修正斷。頌曰
T1600_.31.0471b21:     已遍知障治 一切種差別
T1600_.31.0471b22:     爲遠離修集 勤修四正斷
T1600_.31.0471b23: 論曰。前修念住。已能遍知一切障治品類差
T1600_.31.0471b24: 別。今爲遠離所治障法。及爲修集能對治道。
T1600_.31.0471b25: 於四正斷精勤修習。如説已生惡不善法爲
T1600_.31.0471b26: 令斷故。乃至廣説。已説修正斷。當説修神足。
T1600_.31.0471b27: 頌曰
T1600_.31.0471b28:     依住堪能性 爲一切事成
T1600_.31.0471b29:     滅除五過失 勤修八斷行
T1600_.31.0471c01: 論曰。依前所修離集精進。心便安住有所堪
T1600_.31.0471c02: 能。爲勝事成修四神足。是諸所欲勝事因故。
T1600_.31.0471c03: 住謂心住。此即等持故。次正斷説四神足。此
T1600_.31.0471c04: 堪能性。謂能滅除五種過失修八斷行。何者
T1600_.31.0471c05: 名爲五種過失。頌曰
T1600_.31.0471c06:     懈怠忘聖言 及惛沈掉擧
T1600_.31.0471c07:     不作行作行 是五失應知
T1600_.31.0471c08: 論曰。應知此中惛沈掉擧合爲一失。若爲除
T1600_.31.0471c09: 滅惛沈掉擧不作加行。或已滅除惛沈掉擧。
T1600_.31.0471c10: 復作加行倶爲過失。爲除此五修八斷行。云
T1600_.31.0471c11: 何安立彼行相耶。頌曰
T1600_.31.0471c12:     爲斷除懈怠 修欲勤信安
T1600_.31.0471c13:     即所依能依 及所因能果
T1600_.31.0471c14:     爲除餘四失 修念智思捨
T1600_.31.0471c15:     記言覺沈掉 伏行滅等流
T1600_.31.0471c16: 論曰。爲滅懈怠修四斷行。一欲二正勤三信
T1600_.31.0471c17: 四輕安。如次應知。即所依等。所依謂欲勤所
T1600_.31.0471c18: 依故。能依謂勤依欲起故。所因謂信是所依。
T1600_.31.0471c19: 欲生起近因。若信受彼便希望故。能果謂安
T1600_.31.0471c20: 是能依。勤近所生果。勤精進者得勝定故。爲
T1600_.31.0471c21: 欲對治後四過失。如數修餘四種斷行。一念
T1600_.31.0471c22: 二正知三思四捨。如次應知。即記言等。記言
T1600_.31.0471c23: 謂念能不忘境。記聖言故。覺沈掉者謂即正
T1600_.31.0471c24: 知。由念記言。便能隨覺惛沈掉擧二過失故。
T1600_.31.0471c25: 伏行謂思。由能隨覺沈掉失已。爲欲伏除發
T1600_.31.0471c26: 起加行。滅等流者。謂彼沈掉既斷滅已。心便
T1600_.31.0471c27: 住捨平等而流。已説修神足。當説修五根。所
T1600_.31.0471c28: 修五根云何安立。頌曰
T1600_.31.0471c29:     已種順解脱 復修五増上
T1600_.31.0472a01:     謂欲行不忘 不散亂思擇
T1600_.31.0472a02: 論曰。由四神足心有堪能。順解脱分善根滿
T1600_.31.0472a03: 已。復應修習五種増上。一欲増上。二加行増
T1600_.31.0472a04: 上。三不忘境増上。四不散亂増上。五思擇増
T1600_.31.0472a05: 上。此五如次第即信等五根。已説修五根。當
T1600_.31.0472a06: 説修五力。何者五力次第云何。頌曰
T1600_.31.0472a07:     即損障名力 因果立次第
T1600_.31.0472a08: 論曰。即前所説信等五根。有勝勢用復説爲
T1600_.31.0472a09: 力。謂能伏滅不信障等。亦不爲彼所陵雜
T1600_.31.0472a10: 故。此五次第依因果立。以依前因引後果故。
T1600_.31.0472a11: 謂若決定信有因果。爲得此果發勤精進。勤
T1600_.31.0472a12: 精進已便住正念。住正念已心則得定。心得
T1600_.31.0472a13: 定已能如實知。既如實知無事不辦。故此次
T1600_.31.0472a14: 第依因果立。如前所説。順解脱分既圓滿已
T1600_.31.0472a15: 復修五根。何位修習順決擇分。爲五根位五
T1600_.31.0472a16: 力位耶。頌曰
T1600_.31.0472a17:     順決擇二二 在五根五力
T1600_.31.0472a18: 論曰。順決擇分中暖頂二種在五根位。忍世
T1600_.31.0472a19: 第一法在五力位。已説修五力。當説修覺支。
T1600_.31.0472a20: 所修覺支云何安立。頌曰
T1600_.31.0472a21:     覺支略有五 謂所依自性
T1600_.31.0472a22:     出離并利益 及三無染支
T1600_.31.0472a23: 論曰。此支助覺故名覺支。由此覺支位在見
T1600_.31.0472a24: 道。廣有七種。略爲五支。一覺所依支。謂念。
T1600_.31.0472a25: 二覺自性支。謂擇法。三覺出離支。謂精進。四
T1600_.31.0472a26: 覺利益支。謂喜。五覺無染支。此復三種。謂安
T1600_.31.0472a27: 定捨。何故復説無染爲三。頌曰
T1600_.31.0472a28:     由因縁所依 自性義差別
T1600_.31.0472a29:     故輕安定捨 説爲無染支
T1600_.31.0472b01: 論曰。輕安即是無染因縁。麁重爲因生諸雜
T1600_.31.0472b02: 染。輕安是彼近對治故。所依謂定自性即捨
T1600_.31.0472b03: 故。此無染義別有三。説修覺支已。當説修道
T1600_.31.0472b04: 支。所修道支云何安立。頌曰
T1600_.31.0472b05:     分別及誨示 令他信有三
T1600_.31.0472b06:     對治障亦三 故道支成八
T1600_.31.0472b07: 論曰。於修道位建立道支。故此道支廣八略
T1600_.31.0472b08: 四。一分別支。謂正見。此雖是世間而出世後
T1600_.31.0472b09: 得。由能分別見道位中自所證故。二誨示他
T1600_.31.0472b10: 支。謂正思惟正語一分等起。發言誨示他故。
T1600_.31.0472b11: 三令他信支。此有三種。謂正語正業正命。四
T1600_.31.0472b12: 對治障支。亦有三種。謂正精進正念正定。由
T1600_.31.0472b13: 此道支略四廣八。何縁後二各分爲三。頌
T1600_.31.0472b14:
T1600_.31.0472b15:     表見戒遠離 令他深信受
T1600_.31.0472b16:     對治本隨惑 及自在障故
T1600_.31.0472b17: 論曰。正語等三如次表已。見戒遠離令他信
T1600_.31.0472b18: 受。謂由正語論議決擇令他信知。已有勝慧。
T1600_.31.0472b19: 由正業故不作邪業令他信知。已有淨戒。由
T1600_.31.0472b20: 正命故。應量應時如法乞求衣鉢等物令他
T1600_.31.0472b21: 信。已有勝遠離。正精進等三如次對治本隨
T1600_.31.0472b22: 二煩惱及自在障。此所對治略有三種。一根
T1600_.31.0472b23: 本煩惱。謂修所斷。二隨煩惱。謂惛沈掉擧。三
T1600_.31.0472b24: 自在障。謂障所引勝品功徳。此中正精進別
T1600_.31.0472b25: 能對治。初爲對治彼勤修道故。正念別能對
T1600_.31.0472b26: 治。第二繋念安住止等相中。遠離惛沈及掉
T1600_.31.0472b27: 擧故。正定別能對治。第三依勝靜慮。速能引
T1600_.31.0472b28: 發諸神通等勝功徳故。修治差別云何應知。
T1600_.31.0472b29: 頌曰
T1600_.31.0472c01:     有倒順無倒 無倒有倒隨
T1600_.31.0472c02:     無倒無倒隨 是修治差別
T1600_.31.0472c03: 論曰。此修對治略有三種。一有顛倒順無顛
T1600_.31.0472c04: 倒。二無顛倒有顛倒隨。三無顛倒無顛倒隨。
T1600_.31.0472c05: 如是三種修治差別。如次在異生有學無學
T1600_.31.0472c06: 位菩薩。二乘所修對治有差別相云何應知。
T1600_.31.0472c07: 頌曰
T1600_.31.0472c08:     菩薩所修習 由所縁作意
T1600_.31.0472c09:     證得殊勝故 與二乘差別
T1600_.31.0472c10: 論曰。聲聞獨覺以自相續身等爲境而修對
T1600_.31.0472c11: 治。菩薩通以自他相續身等爲境而修對治。
T1600_.31.0472c12: 聲聞獨覺於身等境。以無常等行相思惟而
T1600_.31.0472c13: 修對治。若諸菩薩於身等境。以無所得行相
T1600_.31.0472c14: 思惟而修對治。聲聞獨覺修念住等。但爲身
T1600_.31.0472c15: 等速得離繋。若諸菩薩修念住等。不爲身等
T1600_.31.0472c16: 速得離繋。但爲證得無住涅槃。菩薩與二乘
T1600_.31.0472c17: 所修對治。由此三縁故而有差別
T1600_.31.0472c18: 修對治總義者。謂開覺修損減修瑩飾修發
T1600_.31.0472c19: 上修隣近修。謂隣近見道故。證入修増勝修
T1600_.31.0472c20: 初位修中位後位修有上修無上修謂所縁
T1600_.31.0472c21: 作意至得殊勝
T1600_.31.0472c22:   辯修分位品第五
T1600_.31.0472c23: 已説修對治。修分位云何。頌曰
T1600_.31.0472c24:     所説修對治 分位有十八
T1600_.31.0472c25:     謂因入行果 作無作殊勝
T1600_.31.0472c26:     上無上解行 入出離記説
T1600_.31.0472c27:     灌頂及證得 勝利成所作
T1600_.31.0472c28: 論曰。如前所説修諸對治。差別分位有十八
T1600_.31.0472c29: 種。一因位。謂住種性補特伽羅。二入位。謂
T1600_.31.0473a01: 已發心。三加行位。謂發心已未得果證。四果
T1600_.31.0473a02: 位。謂已得果。五有所作位。謂住有學。六無所
T1600_.31.0473a03: 作位。謂住無學。七殊勝位。謂已成就諸神通
T1600_.31.0473a04: 等殊勝功徳。八有上位。謂超聲聞等已入菩
T1600_.31.0473a05: 薩地。九無上位。謂已成佛。從此以上無勝位
T1600_.31.0473a06: 故。十勝解行位。謂勝解行地一切菩薩。十一
T1600_.31.0473a07: 證入位。謂極喜地。十二出離位。謂次六地。十
T1600_.31.0473a08: 三受記位。謂第八地。十四辯説位。謂第九地。
T1600_.31.0473a09: 十五灌頂位。謂第十地。十六證得位。謂佛法
T1600_.31.0473a10: 身。十七勝利位。謂受用身。十八成所作位。謂
T1600_.31.0473a11: 變化身。此諸分位差別雖多應知。略説但有
T1600_.31.0473a12: 三種。其三者何頌曰
T1600_.31.0473a13:     應知法界中 略有三分位
T1600_.31.0473a14:     不淨淨不淨 清淨隨所應
T1600_.31.0473a15: 論曰。於眞法界位略有三。隨其所應攝前諸
T1600_.31.0473a16: 位。一不淨位。謂從因位乃至加行。二淨不淨
T1600_.31.0473a17: 位。謂有學位。三清淨位。謂無學位。云何應知
T1600_.31.0473a18: 依前諸位差別建立補特伽羅。頌曰
T1600_.31.0473a19:     依前諸位中 所有差別相
T1600_.31.0473a20:     隨所應建立 諸補特伽羅
T1600_.31.0473a21: 論曰。應知依前諸位別相。如應建立補特伽
T1600_.31.0473a22: 羅謂此住種*性。此已發心等
T1600_.31.0473a23: 修分位總義者。謂堪能位即種*性位。發趣位
T1600_.31.0473a24: 即入加行位。不淨位淨不淨位。清淨位有莊
T1600_.31.0473a25: 嚴位遍滿位。謂遍滿十地故無上位
T1600_.31.0473a26: 辯中邊論卷*中
T1600_.31.0473a27:
T1600_.31.0473a28:
T1600_.31.0473a29:
T1600_.31.0473b01:
T1600_.31.0473b02:
T1600_.31.0473b03: 辯中邊論卷
T1600_.31.0473b04:   世親菩薩造
T1600_.31.0473b05:  *大唐三藏法師玄奘奉  詔譯 
T1600_.31.0473b06:   辯得果品第六
T1600_.31.0473b07: 已辯修位。得果云何。頌曰
T1600_.31.0473b08:     器説爲異熟 力是彼増上
T1600_.31.0473b09:     愛樂増長淨 如次即五果
T1600_.31.0473b10: 論曰。器謂隨順善法。異熟力。謂由彼器増上
T1600_.31.0473b11: 力。令諸善法成上品性。愛樂謂先世數修善
T1600_.31.0473b12: 力。今世於善法深生愛樂。増長謂現在數修
T1600_.31.0473b13: 善力。令所修善根速得圓滿。淨謂障斷得永
T1600_.31.0473b14: 離繋。此五如次即是五果。一異熟果。二増上
T1600_.31.0473b15: 果。三等流果。四士用果。五離繋果。復次頌曰
T1600_.31.0473b16:     復略説餘果 後後初數習
T1600_.31.0473b17:     究竟順障滅 離勝上無上
T1600_.31.0473b18: 論曰。略説餘果差別有十。一後後果。謂因種
T1600_.31.0473b19: 性得發心果如是等果展轉應知。二最初果。
T1600_.31.0473b20: 謂最初證出世間法。三數習果。謂從此後諸
T1600_.31.0473b21: 有學位。四究竟果。謂無學法。五隨順果。謂
T1600_.31.0473b22: 因漸次應知。即是後後果攝。六障滅果。謂能
T1600_.31.0473b23: 斷道即最初果。能滅障故説爲障滅。七離繋
T1600_.31.0473b24: 果。謂即數習及究竟果。學無學位如次遠離
T1600_.31.0473b25: 煩惱繋故。八殊勝果。謂神通等殊勝功徳。九
T1600_.31.0473b26: 有上果。謂菩薩地。超出餘乘未成佛故。十無
T1600_.31.0473b27: 上果。謂如來地。此上更無餘勝法故。此中所
T1600_.31.0473b28: 説後六種果。即究竟等前四差別。如是諸果
T1600_.31.0473b29: 但是略説。若廣説即無量果總義者。謂攝受
T1600_.31.0473c01: 故。差別故。宿習故。後後引發故。標故。釋故。
T1600_.31.0473c02: 此中攝受者。謂五果。差別者。謂餘果。宿習
T1600_.31.0473c03: 者。謂異熟果。後後引發者。謂餘四果。*標者
T1600_.31.0473c04: 謂後後等四果。釋者謂隨順等六果。分別前
T1600_.31.0473c05: 四果故
T1600_.31.0473c06:   辯無上乘品第七
T1600_.31.0473c07: 已辯得果。無上乘今當説。頌曰
T1600_.31.0473c08:     總由三無上 説爲無上乘
T1600_.31.0473c09:     謂正行所縁 及修證無上
T1600_.31.0473c10: 論曰。此大乘中總由三種無上義故名無上
T1600_.31.0473c11: 乘。三無上者。一正行無上。二所縁無上。三修
T1600_.31.0473c12: 證無上。此中正行無上者。謂十波羅蜜多行。
T1600_.31.0473c13: 此正行相云何應知。頌曰
T1600_.31.0473c14:     正行有六種 謂最勝作意
T1600_.31.0473c15:     隨法離二邊 差別無差別
T1600_.31.0473c16: 論曰。即於十種波羅蜜多隨修差別有六正
T1600_.31.0473c17: 行。一最勝正行。二作意正行。三隨法正行四
T1600_.31.0473c18: 離二邊正行。五差別正行。六無差別正行。最
T1600_.31.0473c19: 勝正行。其相云何。頌曰
T1600_.31.0473c20:     最勝有十二 謂廣大長時
T1600_.31.0473c21:     依處及無盡 無間無難性
T1600_.31.0473c22:     自在攝發起 得等流究竟
T1600_.31.0473c23:     由斯説十度 名波羅蜜多
T1600_.31.0473c24: 論曰。最勝正行有十二種。一廣大最勝。二長
T1600_.31.0473c25: 時最勝。三依處最勝。四無盡最勝。五無間最
T1600_.31.0473c26: 勝。六無難最勝。七自在最勝。八攝受最勝。九
T1600_.31.0473c27: 發起最勝。十至得最勝。十一等流最勝。十二
T1600_.31.0473c28: 究竟最勝。此中廣大最勝者。終不欣樂一切
T1600_.31.0473c29: 世間富樂自在。志高遠故。長時最勝者。三無
T1600_.31.0474a01: 數劫熏習成故。依處最勝者。普爲利樂一切
T1600_.31.0474a02: 有情爲依處故。無盡最勝者。迴向無上正等
T1600_.31.0474a03: 菩提無窮盡故。無間最勝者。由得自他平等
T1600_.31.0474a04: 勝解。於諸有情發起施等波羅蜜多。速圓滿
T1600_.31.0474a05: 故。無難最勝者。於他有情所修善法但深隨
T1600_.31.0474a06: 喜。令自施等波羅蜜多速圓滿故。自在最勝
T1600_.31.0474a07: 者。由虚空藏等三摩地力。令所修施等速圓
T1600_.31.0474a08: 滿故。攝受最勝者。無分別智之所攝受。能令
T1600_.31.0474a09: 施等極清淨故。發起最勝者。在勝解行地最
T1600_.31.0474a10: 上品忍中。至得最勝者在極喜地。等流最勝
T1600_.31.0474a11: 者。在次八地。究竟最勝者。在第十地及佛地
T1600_.31.0474a12: 中。菩薩如來因果滿故。由施等十波羅蜜多。
T1600_.31.0474a13: 皆有如斯十二最勝。是故皆得到彼岸名。何
T1600_.31.0474a14: 等名爲十到彼岸。頌曰
T1600_.31.0474a15:     十波羅蜜多 謂施戒安忍
T1600_.31.0474a16:     精進定般若 方便願力智
T1600_.31.0474a17: 論曰。此顯施等十度別名。施等云何各別作
T1600_.31.0474a18: 業。頌曰
T1600_.31.0474a19:     饒益不害受 増徳能入脱
T1600_.31.0474a20:     無盡常起定 受用成熟他
T1600_.31.0474a21: 論曰。此顯施等十到彼岸各別事業。如次應
T1600_.31.0474a22: 知。謂諸菩薩由布施波羅蜜多故。於諸有情
T1600_.31.0474a23: 普能饒益。由淨戒波羅蜜多故。於諸有情不
T1600_.31.0474a24: 爲損害。由安忍波羅蜜多故。他損害時深能
T1600_.31.0474a25: 忍。受由精進波羅蜜多故。増長功徳。由靜慮
T1600_.31.0474a26: 波羅蜜多故。起神通等能引有情令入正法。
T1600_.31.0474a27: 由般若波羅蜜多故。能正教授教誡有情令
T1600_.31.0474a28: 得解脱。由方便善巧波羅蜜多故。迴向無上
T1600_.31.0474a29: 正等菩提。能令施等功徳無盡。由願波羅蜜
T1600_.31.0474b01: 多故。攝受隨順施等勝生。一切生中恒得値
T1600_.31.0474b02: 佛。恭敬供養常起施等。由力波羅蜜多故。具
T1600_.31.0474b03: 足思擇修習二力伏滅諸障。能令施等常決
T1600_.31.0474b04: 定轉。由智波羅蜜多故。離如聞言諸法迷
T1600_.31.0474b05: 謬。受用施等増上法樂。無倒成熟一切有情。
T1600_.31.0474b06: 如是已説最勝正行。作意正行其相云何。頌
T1600_.31.0474b07:
T1600_.31.0474b08:     菩薩以三慧 恒思惟大乘
T1600_.31.0474b09:     如所施設法 名作意正行
T1600_.31.0474b10: 論曰。若諸菩薩以聞思修所成妙慧。數數作
T1600_.31.0474b11: 意思惟大乘。依布施等如所施設契經等法。
T1600_.31.0474b12: 如是名爲作意正行。此諸菩薩以三妙慧思
T1600_.31.0474b13: 惟大乘有何功徳。頌曰
T1600_.31.0474b14:     此増長善界 入義及事成
T1600_.31.0474b15: 論曰。聞所成慧思惟大乘。能令善根界得増
T1600_.31.0474b16: 長思所成慧思惟大乘。能正悟入所聞實義。
T1600_.31.0474b17: 修所成慧思惟大乘。能令所求事業成滿。謂
T1600_.31.0474b18: 能趣入修治地故。作意正行有何助伴。頌曰
T1600_.31.0474b19:     此助伴應知 即十種法行
T1600_.31.0474b20: 論曰。應知如是作意正行。由十法行之所攝
T1600_.31.0474b21: 受。何等名爲十種法行。頌曰
T1600_.31.0474b22:     謂書寫供養 施他聽披讀
T1600_.31.0474b23:     受持正開演 諷誦及思修
T1600_.31.0474b24: 論曰。於此大乘有十法行。一書寫。二供養。
T1600_.31.0474b25: 三施他。四若他誦讀專心諦聽。五自披讀。六
T1600_.31.0474b26: 受持。七正爲他開演文義。八諷誦。九思惟。十
T1600_.31.0474b27: 修習行。十法行。獲幾所福。頌曰
T1600_.31.0474b28:     行十法行者 獲福聚無量
T1600_.31.0474b29: 論曰。修行如是十種法行。所獲福聚其量無
T1600_.31.0474c01: 邊。何故但於大乘經等説修法行獲最大果。
T1600_.31.0474c02: 於聲聞乘不如是説。頌曰
T1600_.31.0474c03:     勝故無盡故 由攝他不息
T1600_.31.0474c04: 論曰。於此大乘修諸法行。由二縁故獲最大
T1600_.31.0474c05: 果。一最勝故。二無盡故。由能攝益他諸有情。
T1600_.31.0474c06: 是故大乘説爲最勝。由雖證得無餘涅槃。利
T1600_.31.0474c07: 益他事而恒不息。是故大乘説爲無盡。如是
T1600_.31.0474c08: 已説作意正行。隨法正行其相云何。頌曰
T1600_.31.0474c09:     隨法行二種 謂諸無散亂
T1600_.31.0474c10:     無顛倒轉變 諸菩薩應知
T1600_.31.0474c11: 論曰。隨法正行略有二種。一無散亂轉變。二
T1600_.31.0474c12: 無顛倒轉變。菩薩於此應正了知。此中六種
T1600_.31.0474c13: 散亂無故。名無散亂。六散亂者。一自性散亂。
T1600_.31.0474c14: 二外散亂。三内散亂。四相散亂。五麁重散亂。
T1600_.31.0474c15: 六作意散亂。此六種相云何應知。頌曰
T1600_.31.0474c16:     出定於境流 味沈掉矯示
T1600_.31.0474c17:     我執心下劣 諸智者應知
T1600_.31.0474c18: 論曰。此中出定由五識身。當知即是自性散
T1600_.31.0474c19: 亂。於境流者。馳散外縁即外散亂。味沈掉者。
T1600_.31.0474c20: 味著等持惛沈掉擧即内散亂。矯示者。即相
T1600_.31.0474c21: 散亂。矯現相已修定加行故。我執者。即麁重
T1600_.31.0474c22: 散亂。由麁重力我慢現行故。心下劣者。即作
T1600_.31.0474c23: 意散亂。依下劣乘起作意故。菩薩於此六散
T1600_.31.0474c24: 亂相。應遍了知當速除滅。如是已説無散亂
T1600_.31.0474c25: 轉變。無顛倒轉變云何應知。頌曰
T1600_.31.0474c26:     智見於文義 作意及不動
T1600_.31.0474c27:     二相染淨客 無怖高無倒
T1600_.31.0474c28: 論曰。依十事中如實智見。應知建立十無倒
T1600_.31.0474c29: 名。此中云何於文無倒。頌曰
T1600_.31.0475a01:     知但由相應 串習或翻此
T1600_.31.0475a02:     有義及非有 是於文無倒
T1600_.31.0475a03: 論曰。若於諸文能無間斷次第宣唱説名相
T1600_.31.0475a04: 應。共<#0475_1/>許此名唯目此事。展轉憶念名爲串
T1600_.31.0475a05: 習。但由此二成有義文。與此相違文成無義。
T1600_.31.0475a06: 如實知見此二文者。應知是名於文無倒。於
T1600_.31.0475a07: 義無倒其相云何。頌曰
T1600_.31.0475a08:     似二性顯現 如現實非有
T1600_.31.0475a09:     知離有非有 是於義無倒
T1600_.31.0475a10: 論曰。似二性顯現者。謂似所取能取性現。亂
T1600_.31.0475a11: 識似彼行相生故。如現實非有者。謂如所顯
T1600_.31.0475a12: 現實不如是有。離有者。謂此義所取能取性
T1600_.31.0475a13: 非有故。離非有者。謂彼亂識現似有故。如實
T1600_.31.0475a14: 知見此中義者。應知是名於義無倒。於作意
T1600_.31.0475a15: 無倒者。頌曰
T1600_.31.0475a16:     於作意無倒 知彼言熏習
T1600_.31.0475a17:     言作意彼依 現似二因故
T1600_.31.0475a18: 論曰。所取能取言所熏習名言作意。即此作
T1600_.31.0475a19: 意是所能取分別所依。是能現似二取因故。
T1600_.31.0475a20: 由此作意是戲論想之所熏習名言作意。如
T1600_.31.0475a21: 實知見此作意者。應知是於作意無倒。於不
T1600_.31.0475a22: 動無倒者。頌曰
T1600_.31.0475a23:     於不動無倒 謂知義非有
T1600_.31.0475a24:     非無如幻等 有無不動故
T1600_.31.0475a25: 論曰。前説諸義離有非有。此如幻等非有無
T1600_.31.0475a26: 故。謂如幻作諸象馬等。彼非實有。象馬等性
T1600_.31.0475a27: 亦非全無。亂識似彼諸象馬等而顯現故如
T1600_.31.0475a28: 是諸義無如現似所取能取。定實有性亦非
T1600_.31.0475a29: 全無。亂識似彼所取能取而顯現故。等聲顯
T1600_.31.0475b01: 示陽焔夢境及水月等。如應當知。以能諦觀
T1600_.31.0475b02: 義如幻等。於有無品心不動散。如實知見此
T1600_.31.0475b03: 不動者。應知是於不動無倒。於二相無倒者。
T1600_.31.0475b04: 謂於自相及共相中倶無顛倒。於自相無倒
T1600_.31.0475b05: 者。頌曰
T1600_.31.0475b06:     於自相無倒 知一切唯名
T1600_.31.0475b07:     離一切分別 依勝義自相
T1600_.31.0475b08: 論曰。如實知見一切眼色乃至意法皆唯有
T1600_.31.0475b09: 名。即能對治一切分別。應知是於自相無倒。
T1600_.31.0475b10: 此依勝義自相而説。若依世俗非但有名。可
T1600_.31.0475b11: 取種種差別相故。於共相無倒者。頌曰
T1600_.31.0475b12:     以離眞法界 無別有一法
T1600_.31.0475b13:     故通達此者 於共相無倒
T1600_.31.0475b14: 論曰。以無一法離法無我者故。眞法界諸法
T1600_.31.0475b15: 共相攝。如實知見此共相者。應知是於共相
T1600_.31.0475b16: 無倒。於染淨無倒者。頌曰
T1600_.31.0475b17:     知顛倒作意 未滅及已滅
T1600_.31.0475b18:     於法界雜染 清淨無顛倒
T1600_.31.0475b19: 論曰。若未斷滅顛倒作意。爾時法界説爲雜
T1600_.31.0475b20: 染。已斷滅時説爲清淨。如實知見此染淨者。
T1600_.31.0475b21: 如次是於染淨無倒。於客無倒其相云何。頌
T1600_.31.0475b22:
T1600_.31.0475b23:     知法界本性 清淨如虚空
T1600_.31.0475b24:     故染淨非主 是於客無倒
T1600_.31.0475b25: 論曰。法界本性淨若虚空。由此應知。先染後
T1600_.31.0475b26: 淨二差別相。是客非主。如實知見此客相者。
T1600_.31.0475b27: 應知是名於客無倒。於無怖無高倶無顛倒
T1600_.31.0475b28: 者。頌曰
T1600_.31.0475b29:     有情法無故 染淨性倶無
T1600_.31.0475c01:     知此無怖高 是於二無倒
T1600_.31.0475c02: 論曰。有情及法倶非有故。彼染淨性亦倶非
T1600_.31.0475c03: 有。以染淨義倶不可得。故染淨品無減無増。
T1600_.31.0475c04: 由此於中無怖無慢。如實知見無怖高者。應
T1600_.31.0475c05: 知是名於二無倒
T1600_.31.0475c06: 無倒行總義者。謂由文無倒。能正通達止觀
T1600_.31.0475c07: 二相。由義無倒。能正通達諸顛倒相。由作意
T1600_.31.0475c08: 無倒。於倒因縁能正遠離。由不動無倒。善取
T1600_.31.0475c09: 彼相。由自相無倒。修彼對治無分別道。由共
T1600_.31.0475c10: 相無倒。能正通達本性清淨。由染淨無倒。了
T1600_.31.0475c11: 知未斷及已斷障。由客無倒。如實了知染淨
T1600_.31.0475c12: 二相。由無怖無高二種無倒。諸障斷滅得永
T1600_.31.0475c13: 出離。此十無倒如次安立。於彼十種金剛句
T1600_.31.0475c14: 中。何等名爲十金剛句。謂有非有無顛倒。所
T1600_.31.0475c15: 依幻等喩無分別。本性清淨雜染清淨。虚空
T1600_.31.0475c16: 喩無減無増。爲攝如是十金剛句有二。頌言
T1600_.31.0475c17:     應知有非有 無顛倒所依
T1600_.31.0475c18:     幻等無分別 本性常清淨
T1600_.31.0475c19:     及雜染清淨 性淨喩虚空
T1600_.31.0475c20:     無減亦無増 是十金剛句
T1600_.31.0475c21: 且初安立十金剛句。自性者。謂自性故。所縁
T1600_.31.0475c22: 故。無分別故。釋難故。自性故者。謂三自性。
T1600_.31.0475c23: 即圓成實遍計所執及依他起。是初三句如
T1600_.31.0475c24: 次應知。所縁故者即三自性。無分別故者。謂
T1600_.31.0475c25: 由此無分別即無分別智。及於此無分別即
T1600_.31.0475c26: 本性清淨。如次應知安立境智。謂三自性及
T1600_.31.0475c27: 無分別。釋難故者。謂所餘句。且有難言。遍計
T1600_.31.0475c28: 所執依他起相。若實是無云何可得。若實是
T1600_.31.0475c29: 有不應諸法本性清淨。爲釋此難説幻等喩。
T1600_.31.0476a01: 如幻事等雖實是無而現可得。復有難言。若
T1600_.31.0476a02: 一切法本性清淨。如何得有先染後淨。爲釋
T1600_.31.0476a03: 此難説有染淨及虚空喩。謂如虚空雖本性
T1600_.31.0476a04: 淨。而有雜染及清淨時。復有難言。有無量佛
T1600_.31.0476a05: 出現於世。一一能度無量有情。令出生死
T1600_.31.0476a06: 入於涅槃。云何生死無斷滅失。涅槃界中無
T1600_.31.0476a07: 増益過。爲釋此難説染及淨無減無増。又有
T1600_.31.0476a08: 情界及清淨品倶無量故。第二安立彼自性
T1600_.31.0476a09: 者。如有頌言
T1600_.31.0476a10:     亂境自性因 無亂自性境
T1600_.31.0476a11:     亂無亂二果 及彼二邊際
T1600_.31.0476a12: 如是已説隨法正行。離二邊正行云何應知。
T1600_.31.0476a13: 如寶積經所説中道行。此行遠離何等二邊。
T1600_.31.0476a14: 頌曰
T1600_.31.0476a15:     異性與一性 外道及聲聞
T1600_.31.0476a16:     増益損減邊 有情法各二
T1600_.31.0476a17:     所治及能治 常住與斷滅
T1600_.31.0476a18:     所取能取邊 染淨二三種
T1600_.31.0476a19:     分別二邊性 應知復有七
T1600_.31.0476a20:     謂有非有邊 所能寂怖畏
T1600_.31.0476a21:     所能取正邪 有用并無用
T1600_.31.0476a22:     不起及時等 是分別二邊
T1600_.31.0476a23: 論曰。若於色等執我有異。或執是一名爲一
T1600_.31.0476a24: 邊。爲離此執説中道行。謂觀無我乃至儒童。
T1600_.31.0476a25: 見有我者定起此執。我異於身或即身故。若
T1600_.31.0476a26: 於色等執爲常住是外道邊。執無常者是聲
T1600_.31.0476a27: 聞邊。爲離此執説中道行。謂觀色等非常無
T1600_.31.0476a28: 常定執有我。是増益有情邊。定執無我是損
T1600_.31.0476a29: 減有情邊。彼亦撥無假有情故。爲離此執説
T1600_.31.0476b01: 中道行。謂我無我二邊中智定執心有實。是
T1600_.31.0476b02: 増益法邊。定執心無實。是損減法邊。爲離此
T1600_.31.0476b03: 執説中道行。謂於是處無心無思無意無識。
T1600_.31.0476b04: 執有不善等諸雜染法。是所治邊。執有善等
T1600_.31.0476b05: 諸清淨法。是能治邊。爲離此執説中道行。謂
T1600_.31.0476b06: 於二邊不隨觀説。於有情法定執爲有。是常
T1600_.31.0476b07: 住邊。定執非有是斷滅邊。爲離此執説中道
T1600_.31.0476b08: 行。謂即於此二邊中智執有無明所取能取
T1600_.31.0476b09: 各爲一邊。若執有明所取能取各爲一邊。如
T1600_.31.0476b10: 是執有所治諸行能治無爲。乃至老死及能
T1600_.31.0476b11: 滅。彼諸對治道所取能取各爲一邊。此所能
T1600_.31.0476b12: 治所取能取。即是黒品白品差別。爲離此執
T1600_.31.0476b13: 説中道行。謂明與無明無二無二分。乃至廣
T1600_.31.0476b14: 説。明無明等所取能取皆非有故。雜染有三。
T1600_.31.0476b15: 謂煩惱雜染。業雜染。生雜染。煩惱雜染復有
T1600_.31.0476b16: 三種。一諸見。二貪瞋癡相。三後有願。此能對
T1600_.31.0476b17: 治。謂空智無相智無願智。業雜染。謂所作善
T1600_.31.0476b18: 惡業。此能對治。謂不作智。生雜染有三種。一
T1600_.31.0476b19: 後有生。二生已心心所念念起。三後有相續。
T1600_.31.0476b20: 此能對治。謂無生智無起智無自性智。如是
T1600_.31.0476b21: 三種雜染除滅説爲清淨。空等智境。謂空等
T1600_.31.0476b22: 法三種雜染。隨其所應。非空等智令作空等。
T1600_.31.0476b23: 由彼本性是空性等。法界本來性無染故。若
T1600_.31.0476b24: 於法界或執雜染或執清淨各爲一邊。本性
T1600_.31.0476b25: 無染非染淨故。爲離此執説中道行。謂不由
T1600_.31.0476b26: 空能空於法。法性自空乃至廣説
T1600_.31.0476b27: 復有七種分別二邊。何等爲七。謂分別有分
T1600_.31.0476b28: 別非有各爲一邊。彼執實有補特伽羅以爲
T1600_.31.0476b29: 壞滅。立空性故。或於無我分別爲無爲。離如
T1600_.31.0476c01: 是二邊分別説中道行。謂不爲滅補特伽羅
T1600_.31.0476c02: 方立空性。然彼空性本性自空。前際亦空後
T1600_.31.0476c03: 際亦空中際亦空。乃至廣説。分別所寂分別
T1600_.31.0476c04: 能寂各爲一邊。執有所斷及有能斷。怖畏空
T1600_.31.0476c05: 故。爲離如是二邊分別。説虚空喩。分別所怖
T1600_.31.0476c06: 分別從彼所生可畏各爲一邊。執有遍計所
T1600_.31.0476c07: 執色等。可生怖故。執有從彼所生苦法。可生
T1600_.31.0476c08: 畏故。爲離如是二邊分別説畫師喩。前虚空
T1600_.31.0476c09: 喩爲聲聞説。今畫師喩爲菩薩説。分別所取
T1600_.31.0476c10: 分別能取各爲一邊。爲離如是二邊分別説幻
T1600_.31.0476c11: 師喩。由唯識智無境智生。由無境智生復捨
T1600_.31.0476c12: 唯識。智境既非有識。亦是無要。託所縁識方
T1600_.31.0476c13: 生故。由斯所喩與喩同法。分別正性分別邪
T1600_.31.0476c14: 性各爲一邊。執如實觀爲正爲邪。二種性故。
T1600_.31.0476c15: 爲離如是二邊分別説兩木生火喩。謂如兩
T1600_.31.0476c16: 木雖無火相。由相鑚截而能生火。火既生已
T1600_.31.0476c17: 還燒兩木。此如實觀亦復如是。雖無聖道正
T1600_.31.0476c18: 性之相。而能發生正性聖慧如是正性聖慧。
T1600_.31.0476c19: 生已。復能除遣此如實觀。由斯所喩與喩同
T1600_.31.0476c20: 法。然如實觀雖無正性相。順正性故亦無邪
T1600_.31.0476c21: 性相。分別有用分別無用各爲一邊。彼執聖
T1600_.31.0476c22: 智要先分別方能除染。或全無用。爲離如是
T1600_.31.0476c23: 二邊分別説初燈喩。分別不起分別時等各爲
T1600_.31.0476c24: 一邊。彼執能治畢竟不起。或執與染應等時
T1600_.31.0476c25: 長。爲離如是二邊分別説後燈喩。如是已説
T1600_.31.0476c26: 離二邊正行差別。無差別正行云何。頌曰
T1600_.31.0476c27:     差別無差別 應知於十地
T1600_.31.0476c28:     十波羅蜜多 増上等修集
T1600_.31.0476c29: 論曰。於十地中十到彼岸。隨一増上而修集
T1600_.31.0477a01: 者。應知説爲差別正行。於一切地皆等修集
T1600_.31.0477a02: 布施等十波羅蜜多。如是正行名無差別六
T1600_.31.0477a03: 正行總義者。謂即如是品類最勝。由此思惟
T1600_.31.0477a04: 如所施設大乘法等。由如是品無亂轉變修
T1600_.31.0477a05: 奢摩他。及無倒轉變修毘鉢舍那爲如是義
T1600_.31.0477a06: 修中道行而求出離。於十地中修習差別無
T1600_.31.0477a07: 差別行。如是已説正行無上。所縁無上其相
T1600_.31.0477a08: 云何。頌曰
T1600_.31.0477a09:     所縁謂安界 所能立任持
T1600_.31.0477a10:     印内持通達 増證運最勝
T1600_.31.0477a11: 論曰。如是所縁有十二種。一安立法施設所
T1600_.31.0477a12: 縁。二法界所縁。三所立所縁。四能立所縁。五
T1600_.31.0477a13: 任持所縁六印持所縁。七内持所縁。八通達
T1600_.31.0477a14: 所縁。九増<#0477_1/>長所縁。十分證所縁。十一等運
T1600_.31.0477a15: 所縁。十二最勝所縁。此中最初謂所安立。到
T1600_.31.0477a16: 彼岸等差別法門。第二謂眞如。第三第四如
T1600_.31.0477a17: 次應知。即前二種到彼岸等差別法門。要由
T1600_.31.0477a18: 通達法界成故。第五謂聞所成慧境。任持文
T1600_.31.0477a19: 故。第六謂思所成慧境。印持義故。第七謂修
T1600_.31.0477a20: 所成慧境。内別持故。第八謂初地中見道境。
T1600_.31.0477a21: 第九謂修道中乃至七地境。第十謂即七地
T1600_.31.0477a22: 中世出世道品類差別分分證境。第十一謂
T1600_.31.0477a23: 第八地境。第十二謂第九第十如來地境。應
T1600_.31.0477a24: 知此中即初第二。隨諸義位得彼彼名。如是
T1600_.31.0477a25: 已説所縁無上。修證無上其相云何。頌曰
T1600_.31.0477a26:     修證謂無闕 不毀動圓滿
T1600_.31.0477a27:     起堅固調柔 不住無障息
T1600_.31.0477a28: 論曰。如是修證總有十種。一種<#0477_2/>性修證。縁
T1600_.31.0477a29: 無闕故。二信解修證。不謗毀大乘故。三發心
T1600_.31.0477b01: 修證。非下劣乘所擾動故。四正行修證。波羅
T1600_.31.0477b02: 蜜多得圓滿故。五入離生修證。起聖道故。六
T1600_.31.0477b03: 成熟有情修證。堅固善根長時集故。七淨土
T1600_.31.0477b04: 修證。心調柔故八得不退地受記修證。以不
T1600_.31.0477b05: 住<#0477_3/>著生死涅槃。非此二種所退轉故。九佛地
T1600_.31.0477b06: 修證。無二障故。十示現菩提修證。無休息故。
T1600_.31.0477b07: 無上乘總義者。略有三種無上乘義。謂正行
T1600_.31.0477b08: 無上故。正行持無上故。正行果無上故。何故
T1600_.31.0477b09: 此論名辯中邊。頌曰
T1600_.31.0477b10:     此論辯中邊 深密堅實義
T1600_.31.0477b11:     廣大一切義 除諸不吉祥
T1600_.31.0477b12: 論曰。此論能辯中邊行故名辯中邊。即是顯
T1600_.31.0477b13: 了處中二邊能縁行義。又此能辯中邊境故
T1600_.31.0477b14: 名辯中邊。即是顯了處中二邊所縁境義。或
T1600_.31.0477b15: 此正辯離初後邊中道法故名辯中邊。此論
T1600_.31.0477b16: 所辯是深密義。非諸尋思所行處故。是堅實
T1600_.31.0477b17: 義。能摧他辯非彼伏故。是廣大義。能<#0477_4/>辯利
T1600_.31.0477b18: 樂自他事故。是一切義。普能決了三乘法故。
T1600_.31.0477b19: 又能除滅諸不吉祥。永斷煩惱所知障故
T1600_.31.0477b20:     我辯此論諸功徳 咸持普施群生類
T1600_.31.0477b21:     令獲勝生増福慧 疾證廣大三菩提
T1600_.31.0477b22: 辯中邊論卷下
T1600_.31.0477b23:
T1600_.31.0477b24:
T1600_.31.0477b25:
T1600_.31.0477b26:
T1600_.31.0477b27:
T1600_.31.0477b28:
T1600_.31.0477b29:
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