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辯中邊論 (No. 1600_ 世親玄奘譯 ) in Vol. 31

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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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