SAT DB

T1606_.31.0734a01: 洲渚。何故此滅復名弘濟。能遮一切大苦災
T1606_.31.0734a02: 横故。證得此滅生老病等諸苦災横永遠離
T1606_.31.0734a03: 故。何故此滅復名歸依。無有虚妄意樂方便
T1606_.31.0734a04: 所依處故。由於彼滅所發意樂及正方便無
T1606_.31.0734a05: 虚妄性所依處故。所依止義是歸依義。何故
T1606_.31.0734a06: 此滅名勝歸趣。能爲歸趣一切最勝聖性所
T1606_.31.0734a07: 依處。故由此寂滅能爲歸趣最勝聖性所依
T1606_.31.0734a08: 止處。是阿羅漢證得方便所縁境故。何故此
T1606_.31.0734a09: 滅復名不死。永離生故。諸無生者必不死故。
T1606_.31.0734a10: 何故此滅名無熱惱。永離一切煩惱熱故。永
T1606_.31.0734a11: 離一切求不得苦大熱惱故。何故此滅名無
T1606_.31.0734a12: 熾然。永離一切愁嘆憂苦諸惱亂故。一切愁
T1606_.31.0734a13: 等熾然永息極清涼故。名無熾然。何故此滅
T1606_.31.0734a14: 復名安隱。離怖畏住所依處故。無老病死等
T1606_.31.0734a15: 一切怖畏。聖住所依故名安隱。何故此滅復
T1606_.31.0734a16: 名清涼。諸利益事所依處故。一切清涼善法
T1606_.31.0734a17: 所依。故名清涼。何故此滅復名樂事。第一義
T1606_.31.0734a18: 樂事故。出世間樂所依事故名樂事。何故此
T1606_.31.0734a19: 滅名趣吉祥。爲證得彼易修方便所依處故。
T1606_.31.0734a20: 爲證涅槃易修方便所縁境故。何故此滅復
T1606_.31.0734a21: 名無病。永離一切障礙病故。離煩惱等諸障
T1606_.31.0734a22: 礙病故名無病。何故此滅復名不動。永離一
T1606_.31.0734a23: 切散動故。離諸境界戲論散動故名不動。何
T1606_.31.0734a24: 故此滅復名涅槃無相。寂滅大安樂住所依
T1606_.31.0734a25: 處故。永離一切色等諸想。究竟寂滅大安樂
T1606_.31.0734a26: 住所縁境故。名爲涅槃
T1606_.31.0734a27: 復次依滅諦辯無生等名義差別。與苦諦相
T1606_.31.0734a28: 義相違故。苦諦相者於彼彼處有情類中相
T1606_.31.0734a29: 續而生。爲翻彼相。是故問言。何故此滅復名
T1606_.31.0734b01: 無生。離相續故。苦諦相者續生已後自身
T1606_.31.0734b02: 衆分漸次圓滿。爲翻彼相。是故問言。何故此
T1606_.31.0734b03: 滅復名無起。永離此後漸生起故。苦諦相者
T1606_.31.0734b04: 宿業煩惱勢力所造。爲翻彼相。是故問言。何
T1606_.31.0734b05: 故此滅復名無造永離前際諸業煩惱勢力所
T1606_.31.0734b06: 引故。又現在苦是能造作。餘有異熟諸業煩
T1606_.31.0734b07: 惱所依止處。爲翻彼相。是故問言。何故此滅
T1606_.31.0734b08: 復名無作。不作現在諸業煩惱所依處故。又
T1606_.31.0734b09: 苦相者後有異熟相續生起無有間斷。爲翻
T1606_.31.0734b10: 彼相。是故問言。何故此滅復名不生。永離
T1606_.31.0734b11: 未來相續生故
T1606_.31.0734b12: 復次滅諦有四種相。謂滅相靜相妙相離相。
T1606_.31.0734b13: 何故名滅相。煩惱離繋故。謂流轉因煩惱離
T1606_.31.0734b14: 繋故名滅。何故名靜相。苦離繋故。行苦所
T1606_.31.0734b15: 攝。不寂靜相取蘊離繋故名靜。何故名妙相。
T1606_.31.0734b16: 樂淨事故。諸煩惱苦究竟離繋。自然樂淨以
T1606_.31.0734b17: 爲自體故名妙。何故名離相。常利益事故。不
T1606_.31.0734b18: 復退還最極安隱。如其次第名常利益安隱
T1606_.31.0734b19: 利益。最勝善性是滅諦相
T1606_.31.0734b20: 云何道諦。謂由此道故知苦斷集證滅修道。
T1606_.31.0734b21: 是略説道諦相。今於此中依四聖諦以其作
T1606_.31.0734b22: 用顯道體相
T1606_.31.0734b23: 又道有五種。謂資糧道方便道見道修道究
T1606_.31.0734b24: 竟道。如是五種依道自性及眷屬。以顯道諦
T1606_.31.0734b25: 差別
T1606_.31.0734b26: 資糧道者。謂諸異生所有尸羅。守護。根門飮
T1606_.31.0734b27: 食知量初夜後夜常不睡眠勤修止觀正知
T1606_.31.0734b28: 而住。復有所餘進習諸善。聞思修所生慧修
T1606_.31.0734b29: 習此故。得成現觀解脱所依器性。謂諸異生
T1606_.31.0734c01: 所有尸羅。乃至正知而住等。是資糧道體。由
T1606_.31.0734c02: 彼修習淨尸羅等極圓滿故。復有所餘進習
T1606_.31.0734c03: 諸善者。謂無悔等由聞思等所生諸慧得成
T1606_.31.0734c04: 煖等。次第見諦永斷諸障。相續堪任性
T1606_.31.0734c05: 方便道者。謂所有資糧皆是方便。或有方
T1606_.31.0734c06: 便非資糧。謂已積集資糧道者。所有順決擇
T1606_.31.0734c07: 分善根。謂煖法頂法順諦忍法世第一法。煖
T1606_.31.0734c08: 法者。謂各別内證於諸諦中明得三摩地鉢
T1606_.31.0734c09: 羅若。及彼相應等法。由淨定心依諦増上契
T1606_.31.0734c10: 經等法。於意言門諸義顯現。縁彼所生奢
T1606_.31.0734c11: 摩他毘鉢舍那等。是名煖法頂法者。謂各別
T1606_.31.0734c12: 内證於諸諦中明増三摩地鉢羅若。及如相
T1606_.31.0734c13: 應等法。由彼頂法展轉増進居上位故。順諦
T1606_.31.0734c14: 忍法者。謂各別内證於諸諦中一分已入隨
T1606_.31.0734c15: 順三摩地鉢羅若。及彼相應等法。一分已入
T1606_.31.0734c16: 者。於無所取一向忍解故。一分隨順者。於無
T1606_.31.0734c17: 能取隨順通達。所依處故。世第一法者。謂各
T1606_.31.0734c18: 別内證於諸諦中無間心三摩地鉢羅若。及
T1606_.31.0734c19: 彼相應等法。從此無間必起最初出世道故
T1606_.31.0734c20: 大乘阿毘達磨雜集論卷第八
T1606_.31.0734c21:
T1606_.31.0734c22:
T1606_.31.0734c23:
T1606_.31.0734c24: 大乘阿毘達磨雜集論卷第九
T1606_.31.0734c25:   安慧菩薩糅
T1606_.31.0734c26:    ＊大唐三藏法師玄奘奉　　詔譯
T1606_.31.0734c27:   決擇分中諦品第一之四
T1606_.31.0734c28: 云何見道若總説。謂世第一法無間。無所得
T1606_.31.0734c29: 三摩地鉢羅若。及彼相應等法。由無分別奢
T1606_.31.0735a01: 摩他毘鉢舍那等爲體相故
T1606_.31.0735a02: 又所縁能縁平等平等智爲其相。由此通達
T1606_.31.0735a03: 所取能取無性眞如故
T1606_.31.0735a04: 又遣各別有情假法假。遍遣二假所縁法智
T1606_.31.0735a05: 爲相。云何遣各別有情假所縁法智爲相。由
T1606_.31.0735a06: 此智於自相續中不分別我相故。不分別者。
T1606_.31.0735a07: 是除遣義。云何遣各別法假所縁法智爲相。
T1606_.31.0735a08: 由此智於自相續中不分別色等法相故。云
T1606_.31.0735a09: 何遍遣二假所縁法智爲相。由此智於一切
T1606_.31.0735a10: 處無有差別不分別我及法相故
T1606_.31.0735a11: 復次若別説見道差別。謂世第一法無間。苦
T1606_.31.0735a12: 法智忍苦法智。苦類智忍苦類智。集法智忍
T1606_.31.0735a13: 集法智。集類智忍集類智。滅法智忍滅法智。
T1606_.31.0735a14: 滅類智忍滅類智。道法智忍道法智。道類智
T1606_.31.0735a15: 忍道類智。如是十六種。於諸聖諦中法類智
T1606_.31.0735a16: 忍及法類智。是見道差別相。苦者。謂苦諦。
T1606_.31.0735a17: 苦法者。謂苦諦増上所起教法。法智者。謂於
T1606_.31.0735a18: 方便道中觀察諦増上法智。智忍者。謂先觀
T1606_.31.0735a19: 察増上力故。於各別苦諦中起現證無漏慧。
T1606_.31.0735a20: 由此慧故永捨見苦所斷一切煩惱。今於此
T1606_.31.0735a21: 中所説義者。謂於方便道中觀察依止苦諦
T1606_.31.0735a22: 所起契經等法。如理作意所攝智増上力故。
T1606_.31.0735a23: 於自相續苦諦中現證彼眞如。出世間慧正
T1606_.31.0735a24: 見體生。由此慧故永捨一切見苦所斷三界
T1606_.31.0735a25: 所繋二十八隨眠。是故名爲苦法智忍
T1606_.31.0735a26: 苦法智者。謂忍無間。由此智故於前所斷煩
T1606_.31.0735a27: 惱解脱而得作證。所以者何。先由忍故永斷
T1606_.31.0735a28: 一切見苦所斷煩惱。令所依轉從此無間。由
T1606_.31.0735a29: 如是智生證得轉依。是名苦法智
T1606_.31.0735b01: 苦類智忍者。謂苦法智無間無漏慧生。於苦
T1606_.31.0735b02: 法智忍及苦法智各別内證。言後諸聖法皆
T1606_.31.0735b03: 是此種類。所以者何。由初二種若忍若智。是
T1606_.31.0735b04: 後一切學與無學聖法種類。從此彼得生故。
T1606_.31.0735b05: 是故無漏慧生各別内證縁此爲境。言後諸
T1606_.31.0735b06: 聖法皆是此種類。是故名爲苦類智忍
T1606_.31.0735b07: 苦類智者。謂此無間無漏智生。審定印可苦
T1606_.31.0735b08: 類智忍。所以者何。由苦類智忍無間無漏智
T1606_.31.0735b09: 生。於苦類智忍内證印可。故名苦類智
T1606_.31.0735b10: 如是於餘諦中隨其所應。諸忍諸智盡當知。
T1606_.31.0735b11: 於此位中由法忍法智覺悟所取。由類忍類
T1606_.31.0735b12: 智覺悟能取。所以者何。出世間道有二境
T1606_.31.0735b13: 界。謂眞如及正智。法智品道眞如爲境。類
T1606_.31.0735b14: 智品道正智爲境。由此諸忍智如實了知故。
T1606_.31.0735b15: 又於此一切忍智位中。説名安住無相觀者。
T1606_.31.0735b16: 如薄伽梵説第六無相住補特伽羅者。即現
T1606_.31.0735b17: 住此忍智位中者是也。於此位中一切相皆
T1606_.31.0735b18: 不可得故。又無相住有六種。謂空無相無願
T1606_.31.0735b19: 滅定有頂見道。如是十六心刹那説名見道。
T1606_.31.0735b20: 所以者何。由如是忍智所攝十六心刹那。於
T1606_.31.0735b21: 曾所未見四聖諦境。各以四刹那見故。名爲
T1606_.31.0735b22: 見道。又心刹那者。謂於所知境智生究竟名
T1606_.31.0735b23: 一刹那。非唯於本無今有生時名心刹那。何
T1606_.31.0735b24: 以故。乃至於所知境能知智生所作究竟名
T1606_.31.0735b25: 一刹那故。如説苦應遍知是一心刹那。如是
T1606_.31.0735b26: 集應永斷等亦爾。又如上説。見道差別皆假
T1606_.31.0735b27: 建立非眞實爾。何以故。出世位中各別内證
T1606_.31.0735b28: 絶戲論故
T1606_.31.0735b29: 復次一切道諦由四種相應隨覺了。謂安立
T1606_.31.0735c01: 故思惟故證受故圓滿故。安立者。謂聲聞等
T1606_.31.0735c02: 隨自所證已得究竟。爲欲令他亦了知故。由
T1606_.31.0735c03: 後得智以無量種名句文身安立道諦。謂於
T1606_.31.0735c04: 諸諦中有如是如是忍如是如是智。如是等。
T1606_.31.0735c05: 思惟者。謂正修習現觀方便。以世間智如所
T1606_.31.0735c06: 安立思惟數習。證受者。謂如是數習已。自内
T1606_.31.0735c07: 證受最初見道。正出世間無戲論位。圓滿者。
T1606_.31.0735c08: 謂此位後圓滿轉依乃至證得究竟。彼既證
T1606_.31.0735c09: 得究竟位已。復由後得智以名句文身安立
T1606_.31.0735c10: 道諦。如是四相眞實道輪數數展轉。相依而
T1606_.31.0735c11: 轉無有斷絶。如經言遠塵離垢於諸法中正
T1606_.31.0735c12: 法眼生者。此依見道説。諸法忍能遠塵。諸
T1606_.31.0735c13: 法智能離垢。由彼最初於諸諦中妙聖慧眼
T1606_.31.0735c14: 爲自性故。法忍能遠塵者。由諸法忍永斷一
T1606_.31.0735c15: 切煩惱塵故。法智能離垢者。由諸法智已斷
T1606_.31.0735c16: 障垢依得生故。又於此忍智兩位如其次第。
T1606_.31.0735c17: 遍智故永斷故道得清淨。依此而説遠塵離
T1606_.31.0735c18: 垢。又經言。見法得法極通達法究竟堅法。越
T1606_.31.0735c19: 度一切希望疑惑。不假他縁。於大師教餘不
T1606_.31.0735c20: 能引。於諸法中得無所畏者。此亦依見道説。
T1606_.31.0735c21: 於所化有情聖諦現觀無間説故。見法者。謂
T1606_.31.0735c22: 諸法忍。由彼通達眞實法故。得法者。謂諸法
T1606_.31.0735c23: 智。彼於轉依能作證故。極通達法者。謂諸
T1606_.31.0735c24: 類忍。通達諸聖法。是此二類故。究竟堅法
T1606_.31.0735c25: 者。謂諸類智。於諸所知已究竟故。越度一切
T1606_.31.0735c26: 希望者。由諸忍智出世間道。證得長夜所希
T1606_.31.0735c27: 聖果。於自所證無希慮故。越度一切疑惑者。
T1606_.31.0735c28: 於此位中於他所證無有猶豫。謂餘亦能證
T1606_.31.0735c29: 此勝位故。不假他縁者。於所修道中雖無他
T1606_.31.0736a01: 導引自然善巧故。於大師教餘不能引者。於
T1606_.31.0736a02: 佛聖教已得證淨。雖轉餘生不爲邪道所化
T1606_.31.0736a03: 引故。於諸法中得無所畏者。於依所證問記
T1606_.31.0736a04: 法中。如惡欲増上慢者怯劣心永無有故
T1606_.31.0736a05: 云何修道。謂見道上所有世間道出世間道
T1606_.31.0736a06: 軟道中道上道方便道無間道解脱道勝進道
T1606_.31.0736a07: 等。皆名修道。所以者何。諸佛聖弟子已得
T1606_.31.0736a08: 諦現觀。從此已上爲斷餘結方便數習世間
T1606_.31.0736a09: 道等。是名修道
T1606_.31.0736a10: 世間道者。謂世間初靜慮第二靜慮第三靜
T1606_.31.0736a11: 慮第四靜慮。空無邊處識無邊處無所有處
T1606_.31.0736a12: 非想非非想處。如是靜慮無色。由四種相應
T1606_.31.0736a13: 廣分別。謂雜染故清白故建立故清淨故
T1606_.31.0736a14: 雜染者。謂四無記根。一愛二見三慢四無明。
T1606_.31.0736a15: 由此四惑染汚其心。於諸染汚靜慮定門令
T1606_.31.0736a16: 色無色界一切有覆無記。煩惱隨煩惱生長
T1606_.31.0736a17: 不絶。所以者何。由有愛故味上靜慮雜染所
T1606_.31.0736a18: 染。貪味淨定輕安樂故。由有見故見上靜慮
T1606_.31.0736a19: 雜染所染。依止靜慮發起計度先際等見故。
T1606_.31.0736a20: 由有慢故慢上靜慮雜染所染。依證勝定起
T1606_.31.0736a21: 高慢故。由無明故疑上靜慮雜染所染。求解
T1606_.31.0736a22: 脱者由未通達眞實道理。於勝品所證常生
T1606_.31.0736a23: 疑惑。爲解脱耶不解脱耶。如是煩惱恒染其
T1606_.31.0736a24: 心。令色無色大小二惑相續流轉
T1606_.31.0736a25: 清白者。謂淨靜慮無色。由性善故説名清白。
T1606_.31.0736a26: 雖是世間離纒垢故亦名爲淨
T1606_.31.0736a27: 建立者。有四種建立。謂支分建立。等至建
T1606_.31.0736a28: 立。品類建立。名想建立。於諸靜慮具四建
T1606_.31.0736a29: 立。諸無色中唯有。三種除支分
T1606_.31.0736b01: 支分建立者。謂初靜慮有五支。何等爲五。一
T1606_.31.0736b02: 尋二伺三喜四樂五心一境性。第二靜慮有
T1606_.31.0736b03: 四支。何等爲四。一内等淨二喜三樂四心一
T1606_.31.0736b04: 境性。第三靜慮有五支。何等爲五。一捨二念
T1606_.31.0736b05: 三正智四樂五心一境性。第四靜慮有四支。
T1606_.31.0736b06: 何等爲四。一捨清淨二念清淨三不苦不樂
T1606_.31.0736b07: 受四心一境性。問法有無量。何故唯立尋等
T1606_.31.0736b08: 爲支。答對治支故。利益支故。彼二所依自性
T1606_.31.0736b09: 支故。由此三種支分滿足不待餘故。初靜慮
T1606_.31.0736b10: 中尋伺二種是對治支。能斷欲界欲恚害等
T1606_.31.0736b11: 尋伺故。喜樂二種是利益支。由尋伺支治所
T1606_.31.0736b12: 治已得離生喜樂故。心一境性是彼二所依
T1606_.31.0736b13: 自性支。依止定力尋等轉故。第二靜慮中内
T1606_.31.0736b14: 等淨是對治支。由此能治尋伺故。喜樂是利
T1606_.31.0736b15: 益支。心一境性是彼二所依。自性支義如前
T1606_.31.0736b16: 説。第三靜慮中捨念正知是對治支。由此三
T1606_.31.0736b17: 能治喜故。樂是利益支。心一境性是彼二所
T1606_.31.0736b18: 依。自性支義如前説。第四靜慮中捨清淨念
T1606_.31.0736b19: 清淨是對治支。由此二能治樂故。不苦不樂
T1606_.31.0736b20: 受是利益支。心一境性是彼二所依。自性支
T1606_.31.0736b21: 諸無色中不立支分。以奢摩他一味性故
T1606_.31.0736b22: 云何等至建立者。謂由七種作意證入初靜
T1606_.31.0736b23: 慮。如是乃至非想非非想處。何等名爲七種
T1606_.31.0736b24: 作意。謂了相作意。勝解作意。遠離作意。攝
T1606_.31.0736b25: 樂作意。觀察作意。方便究竟作意。方便究
T1606_.31.0736b26: 竟。果作意。此廣分別如聲聞地後瑜伽處。云
T1606_.31.0736b27: 何證入初靜慮時由七作意。謂由定地作意
T1606_.31.0736b28: 見欲界中過患等故。了達麁相。初靜慮中此
T1606_.31.0736b29: 相無故名爲靜相。是名了相作意。如是作意
T1606_.31.0736c01: 猶爲聞思之所間雜。從此已上超越聞思。一
T1606_.31.0736c02: 向修相縁麁靜相以爲境界。修奢摩他毘鉢
T1606_.31.0736c03: 舍那。數數思惟如所尋思麁靜性相。是名勝
T1606_.31.0736c04: 解作意。由修習此故。最初斷道生彼倶行作
T1606_.31.0736c05: 意。名遠離作意。由此能斷上品煩惱故。及能
T1606_.31.0736c06: 遠離彼品麁重故。此觀行者復欣樂上斷見
T1606_.31.0736c07: 上斷功徳。已觸少分遠離喜樂。爲欲除去惛
T1606_.31.0736c08: 沈睡眠。時時修習淨妙作意以悦其心。是名
T1606_.31.0736c09: 攝樂作意。如是正修行者方便善品所資持
T1606_.31.0736c10: 故。令欲界繋煩惱纒垢不復現行。因此爲欲
T1606_.31.0736c11: 審察煩惱斷與未斷。復更作意觀察彼生隨
T1606_.31.0736c12: 順淨相。是名觀察作意。如是行者數數觀察
T1606_.31.0736c13: 進修對治。爲令欲界一切煩惱於暫時間得
T1606_.31.0736c14: 離繋故。此對治道相應作意。是初靜慮最後
T1606_.31.0736c15: 方便故。名方便究竟作意。從此無間證得根
T1606_.31.0736c16: 本最初靜慮倶行作意。是名方便究竟果作
T1606_.31.0736c17: 意。又由了相作意發希願心。爲正了知所應
T1606_.31.0736c18: 斷所應得。爲斷故爲得故。由勝解作意爲所
T1606_.31.0736c19: 求義發正方便。由遠離作意捨上品惑。由攝
T1606_.31.0736c20: 樂作意捨中品惑。由觀察作意安心於所證
T1606_.31.0736c21: 遠離増上慢。由方便究竟。作意捨下品惑。由
T1606_.31.0736c22: 方便究竟果作意領彼所修作意修果。如爲
T1606_.31.0736c23: 證入初靜慮定修七作意。如是乃至爲證入
T1606_.31.0736c24: 非想非非想處定。如應當知又麁相者。謂於
T1606_.31.0736c25: 一切下地從欲界乃至無所有處。如是麁相
T1606_.31.0736c26: 略有二種。一住於重苦。不寂靜住故。二命行
T1606_.31.0736c27: 微少。壽命短促故。靜相者。謂於一切上地從
T1606_.31.0736c28: 初靜慮乃至非想非非想處。與麁相相違故」
T1606_.31.0736c29: 品類建立者。於初靜慮定具三品熏修。謂軟
T1606_.31.0737a01: 中上。如初靜慮餘靜慮及無色三品熏修亦
T1606_.31.0737a02: 爾。由軟中上品熏修初靜慮故。於初靜慮中
T1606_.31.0737a03: 還生三異熟。如初靜慮於餘靜慮中若熏修
T1606_.31.0737a04: 若生果各三品亦爾。諸靜慮中三品熏修生
T1606_.31.0737a05: 三果者。謂梵衆天梵輔天大梵天。如是等廣
T1606_.31.0737a06: 説如前。於無色界中無別處所故。不立生果
T1606_.31.0737a07: 差別。所以者何於無色界無有安堵宮殿等
T1606_.31.0737a08: 處故。不建立生果差別。然由三品熏修無色
T1606_.31.0737a09: 定故。彼異熟生時有高有下有劣有勝。彼異
T1606_.31.0737a10: 熟生時有高有下者。由壽命等有差別故。有
T1606_.31.0737a11: 劣勝者。染汚不染汚多分少分有差別故
T1606_.31.0737a12: 名想。建立者謂於四靜慮中三摩地差別無
T1606_.31.0737a13: 量名字不可算數不可思議。何以故。於初靜
T1606_.31.0737a14: 慮所攝定中諸佛世尊及得究竟大威徳菩薩
T1606_.31.0737a15: 摩訶薩所入三摩地。彼三摩地一切聲聞及
T1606_.31.0737a16: 獨覺等尚不了其名。豈能知數。況復證入如
T1606_.31.0737a17: 般若波羅蜜多經中説。三摩地其數過百。如
T1606_.31.0737a18: 是於餘大乘經中説。三摩地其數無量。如於
T1606_.31.0737a19: 初靜慮所攝定。於餘靜慮無色所攝定亦爾。
T1606_.31.0737a20: 如是所説皆依靜慮波羅蜜多
T1606_.31.0737a21: 清淨者。謂初靜慮中邊際定。乃至非想非非
T1606_.31.0737a22: 想處邊際定。是名清淨靜慮無色邊際定者。
T1606_.31.0737a23: 爲欲引發勝品功徳得自在等。修堪任定到
T1606_.31.0737a24: 究竟處故
T1606_.31.0737a25: 出世間道者。謂於修道中法智類智品所攝
T1606_.31.0737a26: 苦智集智滅智道智。如是八智相於見道中
T1606_.31.0737a27: 已廣説。及彼相應三摩地等。或未至定所攝。
T1606_.31.0737a28: 或初靜慮乃至無所有處所攝。非想非非想
T1606_.31.0737a29: 處唯是世間。不明了想恒現行故。由不明了
T1606_.31.0737b01: 想恒現在前。非極明了現行聖道之所依止。
T1606_.31.0737b02: 是故一向世間所攝。由此道理彼想羸劣不
T1606_.31.0737b03: 能猛利。取所縁相故名無相。復云何知非想
T1606_.31.0737b04: 非非想處無有聖道。由世尊説。乃至有想三
T1606_.31.0737b05: 摩鉢底。方能如實照了。通達滅盡三摩鉢底。
T1606_.31.0737b06: 是出世間。由聖道後所證得故。要於人趣方
T1606_.31.0737b07: 能引發。言引發者是初起義。或於人趣或於
T1606_.31.0737b08: 色界能現在前。先已生起後重現前故。或於
T1606_.31.0737b09: 人趣者謂即於此生。或於色界者。謂後生彼。
T1606_.31.0737b10: 云何聖弟子已得無色定已離色界。欲復生
T1606_.31.0737b11: 色界耶。不必永離色界。欲方入無色定。是故
T1606_.31.0737b12: 此中應作四句。若已離色界欲者。一切皆能
T1606_.31.0737b13: 入無色界寂靜解脱定耶。設能入無色界寂
T1606_.31.0737b14: 靜解脱定者。一切已離色界欲耶。答此初句
T1606_.31.0737b15: 者。謂依未至定已離色界欲。而不能得入無
T1606_.31.0737b16: 色界寂靜解脱定。第二句者。謂諸聖者已得
T1606_.31.0737b17: 第四靜慮。不求生無色界而起厭背。第四靜
T1606_.31.0737b18: 慮行恒現在前。捨斷結道依勝進道。漸次能
T1606_.31.0737b19: 入無色界寂靜解脱定。第三句者。謂即此行
T1606_.31.0737b20: 者勤求離欲依斷結道。漸次能入無色界寂
T1606_.31.0737b21: 靜解脱定。第四句者。謂除上爾所相。問無色
T1606_.31.0737b22: 界中何故滅定不起現前。答生無色界此滅
T1606_.31.0737b23: 盡定多分不起現前。由住寂靜解脱異熟者
T1606_.31.0737b24: 於此滅定多不發起勤方便故。所以者何。諸
T1606_.31.0737b25: 聖弟子爲欲安住寂靜住故。於人趣等引此
T1606_.31.0737b26: 滅定令現在前。若已生無色界者。不由功用
T1606_.31.0737b27: 自然安住第一寂靜解脱異熟住不復發起方
T1606_.31.0737b28: 便功用求此滅定令現在前
T1606_.31.0737b29: 軟道者。謂軟軟軟中軟上品道。由此道故。能
T1606_.31.0737c01: 捨三界所繋地地中上上上中上下三品煩
T1606_.31.0737c02: 惱。中道者。謂中軟中中中上品道。由此道
T1606_.31.0737c03: 故。能捨三界所繋地地中中上中中中軟三
T1606_.31.0737c04: 品煩惱
T1606_.31.0737c05: 上道者。謂上軟上中上上三品道。由此道故。
T1606_.31.0737c06: 能捨三界所繋地地中軟上軟中軟軟三品煩
T1606_.31.0737c07: 惱
T1606_.31.0737c08: 如是軟中上品道。復各別分爲軟等三建立
T1606_.31.0737c09: 九品。爲顯修道所斷煩惱漸次斷故。復何因
T1606_.31.0737c10: 縁軟軟品道。能斷上上品煩惱。由此煩惱於
T1606_.31.0737c11: 極猛利毀滅慚愧無羞恥者身中。麁重現行
T1606_.31.0737c12: 易可覺了易可分別。是故此上品煩惱猶如
T1606_.31.0737c13: 麁垢。微少對治即能除遣。若下下品煩惱在
T1606_.31.0737c14: 與上相違者身中。微隱現行難可覺了難可
T1606_.31.0737c15: 分別。如微隱垢大力對治方能除遣。由此道
T1606_.31.0737c16: 理當知所餘能治所治相翻建立亦爾
T1606_.31.0737c17: 方便道者。謂由此道能捨煩惱所以者何。由
T1606_.31.0737c18: 正修如是道時。能漸捨離各別上品等煩惱
T1606_.31.0737c19: 所生品類麁重。一分漸得轉依。是名修道中
T1606_.31.0737c20: 方便道
T1606_.31.0737c21: 無間道者謂由此道無間。永斷煩惱令無所
T1606_.31.0737c22: 餘。所以者何。由此道無間。能永除遣此品
T1606_.31.0737c23: 煩惱所生品類麁重令無有餘。又轉麁重依
T1606_.31.0737c24: 得無麁重。是名修道中無間道
T1606_.31.0737c25: 解脱道者。謂由此道證斷煩惱所得解脱所
T1606_.31.0737c26: 以者何。由此道能證煩惱永斷所得轉依故。
T1606_.31.0737c27: 勝進道者。謂爲斷餘品煩惱所有方便無間
T1606_.31.0737c28: 解脱道。是名勝進道。所以者何。爲斷此品
T1606_.31.0737c29: 後餘煩惱所有方便無間解脱道。望此品是
T1606_.31.0738a01: 勝進故名勝進道。又復棄捨斷煩惱方便。或
T1606_.31.0738a02: 勤方便思惟諸法。或勤方便安住諸法。或進
T1606_.31.0738a03: 修餘三摩鉢底諸所有道。名勝進道。又復者
T1606_.31.0738a04: 爲顯餘義。捨斷煩惱諸方便道。但正思惟契
T1606_.31.0738a05: 經等法。或復於先所思所證法中安住觀察。
T1606_.31.0738a06: 或復進入餘勝品定。諸如是等名勝進道。又
T1606_.31.0738a07: 爲引發勝品功徳。或復安住諸所有道。名勝
T1606_.31.0738a08: 進道。所以者何。若爲引發神通無量等諸勝
T1606_.31.0738a09: 品功徳。或彼生已現前安住。如是等道名勝
T1606_.31.0738a10: 進道。如是已廣説修道相差別。今乘義勢更
T1606_.31.0738a11: 辯諸道修之差別
T1606_.31.0738a12: 修云何。略説有四種。謂得修習修除去修對
T1606_.31.0738a13: 治修。得修者。謂未生善法修習令生。習修
T1606_.31.0738a14: 者。謂已生善法修令堅住不忘倍復増廣。除
T1606_.31.0738a15: 去修者。謂已生惡不善法修令永斷。對治修
T1606_.31.0738a16: 者。謂未生惡不善法修令不生。如是四種修
T1606_.31.0738a17: 差別相。隨其所應依四正斷説。爲得故修名
T1606_.31.0738a18: 爲得修。由此修力得所未得諸善法故。習即
T1606_.31.0738a19: 是修名爲習修。由此修力數習已得諸善法
T1606_.31.0738a20: 故。爲除故修名除去修。由此修力除去現行
T1606_.31.0738a21: 位諸不善法故。修習對治名對治修。對治未
T1606_.31.0738a22: 來諸不善法令成不生法故又道生時能安立
T1606_.31.0738a23: 自習氣。是名得修。從此種類展轉増盛相續
T1606_.31.0738a24: 生故。又即此道現前修習。是名習修。由即此
T1606_.31.0738a25: 道現前行故。又即此道現在前時能捨自障。
T1606_.31.0738a26: 是名除去修。由此能滅自所對治麁重障故。
T1606_.31.0738a27: 又即此道既捨自障。又令彼未來住不生法
T1606_.31.0738a28: 中。是名對治修。由已得轉依於未來世安置
T1606_.31.0738a29: 彼障令住不生法故。又由具四種對治故。名
T1606_.31.0738b01: 對治修。謂厭壞對治。斷對治。持對治。遠分
T1606_.31.0738b02: 對治。厭壞對治者。於有漏諸行見多過患。謂
T1606_.31.0738b03: 以如病如癰等行厭壞五取蘊故。斷對治者。
T1606_.31.0738b04: 謂方便及無間道。由彼能斷諸煩惱故。持對
T1606_.31.0738b05: 治者。謂解脱道。由彼任持斷得故遠分對治
T1606_.31.0738b06: 者。謂此後諸道。由彼令先所斷煩惱轉遠離
T1606_.31.0738b07: 故。如是四種對治差別。是前對治修差別義」
T1606_.31.0738b08: 復次道差別有十一種。謂觀察事道。勤功用
T1606_.31.0738b09: 道。修治定道。現觀方便道。親近現觀道。現
T1606_.31.0738b10: 觀道。清淨出離道。依根差別道淨修三學道。
T1606_.31.0738b11: 發諸功徳道。遍攝諸道道。當知此中由覺分
T1606_.31.0738b12: 等差別故。建立十一種道如其次第謂三十
T1606_.31.0738b13: 七。菩提分法四種正行四種法迹。奢摩他毘
T1606_.31.0738b14: 鉢舍那三無漏根。觀察事道者。謂四念住。由
T1606_.31.0738b15: 此最初以不淨等行觀察一切身受心法事
T1606_.31.0738b16: 故。勤功用道者。謂四正斷。由遍觀察一切事
T1606_.31.0738b17: 已爲斷諸障發勤精進故。修治定道者。謂四
T1606_.31.0738b18: 神足。如是淨除一切障已。復由欲勤心觀門
T1606_.31.0738b19: 修三摩地。令成調順堪任性故。現觀方便道
T1606_.31.0738b20: 者。謂信等五根。如是修治三摩地已。爲欲證
T1606_.31.0738b21: 得無漏聖道。勤修増上縁煖頂方便故。親近
T1606_.31.0738b22: 現觀道者。謂信等五力。如是已得増上縁者。
T1606_.31.0738b23: 爲欲無間通達諦理。修習摧伏不信等障。忍
T1606_.31.0738b24: 第一法近方便故。現觀道者。謂七覺支。由此
T1606_.31.0738b25: 最初各別内證覺眞理故。清淨出離道者。謂
T1606_.31.0738b26: 聖八支道。由從此後爲令修道所斷煩惱永
T1606_.31.0738b27: 得清淨修出離道故。由此道理菩提分法如
T1606_.31.0738b28: 是次第。依根差別道者。謂四正行。由依近分
T1606_.31.0738b29: 根本等地差別及利鈍根差別故。苦正行者
T1606_.31.0738c01: 依止未至及無色定。如其次第止觀劣故。樂
T1606_.31.0738c02: 正行者依止根本靜慮雙道轉故。二遲通者。
T1606_.31.0738c03: 謂鈍根依苦樂。二速通者。謂利根依苦樂。淨
T1606_.31.0738c04: 修三學道者。謂四法迹。由此淨修増上戒等
T1606_.31.0738c05: 三學故。無貪無恚能淨修治増上戒學。終不
T1606_.31.0738c06: 於貪欲瞋恚門毀犯所學處故。正念能淨修
T1606_.31.0738c07: 治増上心學。由不忘所縁持心令定故。正定
T1606_.31.0738c08: 能淨修治増上慧學。由心得定能。證如實智
T1606_.31.0738c09: 故。發諸功徳道者。謂奢摩他毘鉢舍那。由此
T1606_.31.0738c10: 能成辦一切功徳故。攝諸道道者。謂三無漏
T1606_.31.0738c11: 根。由此能攝初中究竟一切道故。未知欲知
T1606_.31.0738c12: 根攝方便道及見道。已知根攝修道。具知根
T1606_.31.0738c13: 攝究竟道
T1606_.31.0738c14: 大乘阿毘達磨雜集論卷第九
T1606_.31.0738c15:
T1606_.31.0738c16:
T1606_.31.0738c17:
T1606_.31.0738c18: 大乘阿毘達磨雜集論卷第十
T1606_.31.0738c19:   安慧菩薩糅
T1606_.31.0738c20:    ＊大唐三藏法師玄奘奉　　詔譯
T1606_.31.0738c21:   決擇分中諦品第一之五
T1606_.31.0738c22: 復次一切菩提分法無有差別。皆由五門而
T1606_.31.0738c23: 得建立。謂所縁故自體故助伴故修習故修
T1606_.31.0738c24: 果故。如初四念住有五門。所餘菩提分法亦
T1606_.31.0738c25: 爾
T1606_.31.0738c26: 四念住所縁境者。謂身受心法。復有四事。謂
T1606_.31.0738c27: 我所依事。我受用事。我自體事。我染淨事。
T1606_.31.0738c28: 何故唯建立此爲所縁境。由顛倒覺愚癡凡
T1606_.31.0738c29: 夫多分計我。依止有根身。受用苦樂等。取了

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