INBUDS
六門教授習定論 (No. 1607_ 無著本 義淨譯 世親釋 ) in Vol. 31
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T1607_.31.0774a07:
T1607_.31.0774a08:
T1607_.31.0774a09:
T1607_.31.0774a10: No.1607
T1607_.31.0774a11:
T1607_.31.0774a12: 六門教授習定論一卷
T1607_.31.0774a13: 無著菩薩本 世親菩薩釋
T1607_.31.0774a14: 三藏法師義淨奉 制譯
T1607_.31.0774a15: 今欲利益一切有情令習世定及出世定速能
T1607_.31.0774a16: 捨離諸煩惱故。述此方便。頌曰
T1607_.31.0774a17: 求脱者積集 於住勤修習
T1607_.31.0774a18: 得三圓滿已 有依修定人
T1607_.31.0774a19: 釋曰。此初一頌總標六門。言求脱者。謂是求
T1607_.31.0774a20: 解脱人。積集者。謂能積集勝行資糧。於住勤
T1607_.31.0774a21: 修習者。於所縁處令心善住。名之爲定。由不
T1607_.31.0774a22: 散亂不動搖故。問云何修習。謂得三圓滿已
T1607_.31.0774a23: 有依修定人。圓滿有三。一師資圓滿。二所縁
T1607_.31.0774a24: 圓滿。三作意圓滿。有依謂是三定。一有尋有
T1607_.31.0774a25: 伺定。二無尋唯伺定。三無尋無伺定。修定人
T1607_.31.0774a26: 者。謂能修習奢摩他毘鉢舍那。若人能於解
T1607_.31.0774a27: 脱起願樂心。復曾積集解脱資糧心依於定
T1607_.31.0774a28: 有師資等三而爲依止有依修習。由習定故
T1607_.31.0774a29: 能獲世間諸福及以殊勝圓滿之果先作如是
T1607_.31.0774b01: 安立次第。故名總標。頌曰
T1607_.31.0774b02: 於三乘樂脱 名求解脱人
T1607_.31.0774b03: 二種障全除 斯名爲解脱
T1607_.31.0774b04: 應知執受識 是二障體性
T1607_.31.0774b05: 惑種一切種 由能縛二人
T1607_.31.0774b06: 已除煩惱障 習氣未蠲除
T1607_.31.0774b07: 此謂聲聞乘 餘唯佛能斷
T1607_.31.0774b08: 若彼惑雖無 作儀如有惑
T1607_.31.0774b09: 是習氣前生 若除便異此
T1607_.31.0774b10: 釋曰。此之四頌釋求解脱者。謂於聲聞乘等
T1607_.31.0774b11: 有差別故。於三乘中心樂解脱。名求解脱。云
T1607_.31.0774b12: 何解脱。二種障全除。斯名爲解脱。何者是
T1607_.31.0774b13: 二障。除之名脱。應知執受識是二障體性。
T1607_.31.0774b14: 識者即是阿頼耶識。執受者是依止義。謂是
T1607_.31.0774b15: 煩惱所知二障體性。此復云何。惑種即是煩
T1607_.31.0774b16: 惱障自性。一切種即是所知障自性。又一切
T1607_.31.0774b17: 種者。即是二障種子能縛二人。煩惱障種子
T1607_.31.0774b18: 能縛聲聞。一切種子能縛菩薩。由與聲聞菩
T1607_.31.0774b19: 薩爲繋縛故。云何此二解脱差別。謂聲聞人。
T1607_.31.0774b20: 習氣未除。斷煩惱障而證解脱唯佛世尊能
T1607_.31.0774b21: 總除故。云何習氣。彼惑雖無所作形儀如有
T1607_.31.0774b22: 惑者是名習氣。此中應言。若惑雖無令彼作
T1607_.31.0774b23: 相如有惑者。此言作儀如有惑者。即是於因
T1607_.31.0774b24: 説果名故。彼謂聲聞獨覺未知。此是誰之習
T1607_.31.0774b25: 氣。謂是前生所有串習之事。尚有餘氣。今
T1607_.31.0774b26: 雖惑盡所爲相状似染形儀。名爲習氣。若能
T1607_.31.0774b27: 除斷與此不同。應云若彼習皆無不作儀如
T1607_.31.0774b28: 惑。頌曰
T1607_.31.0774b29: 種植諸善根 無疑除熱惱
T1607_.31.0774c01: 於法流清淨 是名爲積集
T1607_.31.0774c02: 能持樂聽法 善除其二見
T1607_.31.0774c03: 但聞心喜足 是四事應知
T1607_.31.0774c04: 釋曰。此之二頌釋積集義。如經中説。此人先
T1607_.31.0774c05: 應修習多聞復聽正法。諸見熱惱已正蠲除。
T1607_.31.0774c06: 心之蓋纒能正降伏。依此文義故説初頌。云
T1607_.31.0774c07: 何積集所有善根。謂能持正法故。以此爲先。
T1607_.31.0774c08: 令其信等善法増故。云何無疑。謂樂聽法故。
T1607_.31.0774c09: 由知法故已生未生所有疑惑悉能除滅。云
T1607_.31.0774c10: 何除熱惱。謂除二見故。二見云何。一者欲令
T1607_.31.0774c11: 他識知見。二者自起高擧見。謂作是念。如何
T1607_.31.0774c12: 令他得知。我是具徳之人。是則名爲令他識
T1607_.31.0774c13: 見。依此見故自欲高擧。名自高見。此二能令
T1607_.31.0774c14: 心焦熱故。名爲熱惱。云何法流清淨。謂能除
T1607_.31.0774c15: 遣但聞法時心生喜足故。上之除字流入於
T1607_.31.0774c16: 此。於法流清淨者。謂聽法時心無散亂相續
T1607_.31.0774c17: 而流。心清淨故蓋纒止息。若聽法無厭。更能
T1607_.31.0774c18: 進思勤修不息。方得名爲法流清淨。當知此
T1607_.31.0774c19: 據聞思修位。如次應知
T1607_.31.0774c20: 次有十六頌。釋於住勤修習。初一總標餘是
T1607_.31.0774c21: 別釋。頌曰
T1607_.31.0774c22: 所縁及自體 差別并作意
T1607_.31.0774c23: 心亂住資糧 修定出離果
T1607_.31.0774c24: 言所縁者。有其三種
T1607_.31.0774c25: 外上及以内 此三所縁生
T1607_.31.0774c26: 應知住有三 自體心無亂
T1607_.31.0774c27: 釋曰。言三種者。一外縁。二上縁。三内縁。外
T1607_.31.0774c28: 縁謂白骨等觀所現影像。是初學境界。上縁
T1607_.31.0774c29: 謂未至定縁靜等相。内縁謂從其意言所現
T1607_.31.0775a01: 之相爲所縁境。自體謂是心無亂相。名之爲
T1607_.31.0775a02: 住。心無亂者。於外等處三種縁時。隨其所
T1607_.31.0775a03: 縁心無動亂。頌曰
T1607_.31.0775a04: 第一住相應 定心者能見
T1607_.31.0775a05: 於境無移念 相續是明人
T1607_.31.0775a06: 第二住相應 厭離心寂靜
T1607_.31.0775a07: 專意無移念 相續是明人
T1607_.31.0775a08: 第三住相應 於前境凝住
T1607_.31.0775a09: 定意無移念 相續是明人
T1607_.31.0775a10: 釋曰。此之三頌如其次第配外上内。言於境
T1607_.31.0775a11: 無移念者。謂於餘境心無散亂。故名無移。相
T1607_.31.0775a12: 續者。堅守持心令不斷絶。言明人者。或因
T1607_.31.0775a13: 自思。或從他教。於靜慮法而起加行。是謂明
T1607_.31.0775a14: 人。應知如次是隨法行及隨信行種性。言厭
T1607_.31.0775a15: 離心寂靜專意無移念者。謂於其境生厭離
T1607_.31.0775a16: 心。前唯觀境未能生厭。今時專注心生厭離
T1607_.31.0775a17: 而不散動。於前境凝住者。謂於意言所現之
T1607_.31.0775a18: 境縁此境時其心凝定。故云定意無移念相
T1607_.31.0775a19: 續是明人。頌曰
T1607_.31.0775a20: 堅執及正流 并覆審其意
T1607_.31.0775a21: 轉得心歡喜 對治品生時
T1607_.31.0775a22: 惑生能息除 加行常無間
T1607_.31.0775a23: 能行任運道 不散九應知
T1607_.31.0775a24: 釋曰。於彼住中。差別有九。謂最初住。正念
T1607_.31.0775a25: 住。覆審住。後別住。調柔住。寂靜住。降伏住。
T1607_.31.0775a26: 功用住。任運住
T1607_.31.0775a27: 此等並依阿笈摩經。隨句次第而爲修習。若
T1607_.31.0775a28: 於最初學縁境時。其心堅執名最初住。次於
T1607_.31.0775a29: 後時令其正念流注不斷。名正念住。若依託
T1607_.31.0775b01: 此有亂心生。更覆審察縁境而住。名爲覆審
T1607_.31.0775b02: 住。次於後時轉得差別。名後別住。次於後時
T1607_.31.0775b03: 對治生起心得自在生歡喜時。名調柔住。於
T1607_.31.0775b04: 此喜愛以無愛心對治生時。無所愛樂其心
T1607_.31.0775b05: 安靜。名寂靜住。次於後時所有已生未生重
T1607_.31.0775b06: 障煩惱爲降伏故。名降伏住。次於後時以加
T1607_.31.0775b07: 行心於所縁境無間隨轉一縁而住。名爲功
T1607_.31.0775b08: 用住。次於後時於所縁境心無加行任運隨
T1607_.31.0775b09: 流無間入定縁＊串習道。名任運住。此之九
T1607_.31.0775b10: 種心不流散。名之爲住。應知以此不散之言。
T1607_.31.0775b11: 與堅執等皆相配屬。頌曰
T1607_.31.0775b12: 勵力并有隙 有用及無用
T1607_.31.0775b13: 此中一六二 四作意應知
T1607_.31.0775b14: 謂外内邪縁 麁重并作意
T1607_.31.0775b15: 此亂心有五 與定者相違
T1607_.31.0775b16: 於彼住心縁 不靜外散亂
T1607_.31.0775b17: 掉沈心味著 内散亂應知
T1607_.31.0775b18: 應識邪縁相 謂思親族等
T1607_.31.0775b19: 生二種我執 是名麁重亂
T1607_.31.0775b20: 見前境分明 分別觀其相
T1607_.31.0775b21: 是作意散亂 異斯唯念心
T1607_.31.0775b22: 於作意亂中 復有其亂相
T1607_.31.0775b23: 於乘及靜慮 初二應除遣
T1607_.31.0775b24: 釋曰。應知作意。有其四種。一勵力荷負作
T1607_.31.0775b25: 意。二有間荷負作意。三有功用荷負作意。四
T1607_.31.0775b26: 無功用荷負作意。此中堅執不散。是勵力荷
T1607_.31.0775b27: 負作意。初用功力而荷負故。次正流等六種
T1607_.31.0775b28: 不散。是有間荷負作意。中間數有亂心起故。
T1607_.31.0775b29: 無間加行。是有功用行荷負作意。入＊串習
T1607_.31.0775c01: 道。是無功用行荷負作意。如是攝已謂一六
T1607_.31.0775c02: 二。應知即是四種作意。又心散亂。有其五種。
T1607_.31.0775c03: 一外心散亂。二内心散亂。三邪縁心散亂。四
T1607_.31.0775c04: 麁重心散亂。五作意心散亂。外心散亂者。於
T1607_.31.0775c05: 住心境起縁之時。遂縁餘事心流散故。内心
T1607_.31.0775c06: 散亂者。謂掉擧等三於所縁境中間亂起故。
T1607_.31.0775c07: 邪縁散亂者。於修定時諸有尋求。親識等事
T1607_.31.0775c08: 而生顧戀。麁重心散亂者。有二我執令其心
T1607_.31.0775c09: 亂。於修定時有此二事。謂益及損。若身安隱
T1607_.31.0775c10: 名之爲益。身體羸弱即是其損。或云我今得
T1607_.31.0775c11: 樂。或云我今有苦。或云是我之樂。或云是我
T1607_.31.0775c12: 之苦。此中我者。是執取義。言作意心散亂
T1607_.31.0775c13: 者。有其三種。於所縁相分明而住。是思察
T1607_.31.0775c14: 性。或從此乘更趣餘乘。或從此定更趣餘定。
T1607_.31.0775c15: 謂極分別思察定時。遂使心亂名心散亂。異
T1607_.31.0775c16: 斯唯念心者。此能對治初作意散亂。由不分
T1607_.31.0775c17: 別而縁於境。但有念心。此明成就心不忘念。
T1607_.31.0775c18: 此三散亂。初二應捨。第三由是從定趣定。希
T1607_.31.0775c19: 勝上故亦非是過。頌曰
T1607_.31.0775c20: 住戒戒清淨 是資糧住處
T1607_.31.0775c21: 善護諸根等 四淨因應知
T1607_.31.0775c22: 正行於境界 與所依相扶
T1607_.31.0775c23: 於善事勤修 能除諸過失
T1607_.31.0775c24: 最初得作意 次得世間淨
T1607_.31.0775c25: 更増出世住 三定招三界
T1607_.31.0775c26: 釋曰。住資糧者。謂戒即是無邊功徳所依止
T1607_.31.0775c27: 處。必先住戒。戒行清淨無有缺犯。若求戒淨
T1607_.31.0775c28: 有四種因。一善護諸根。二飮食知量。三初夜
T1607_.31.0775c29: 後夜能自警覺與定相應。四於四威儀中正
T1607_.31.0776a01: 念而住。何故善護諸根等令戒清淨。由正行
T1607_.31.0776a02: 於境與所依相扶。善事勤修能除於過。初因
T1607_.31.0776a03: 即是於所行境行清淨故。二於所依身共相
T1607_.31.0776a04: ＊扶順。於受飮食離多少故。三於善事發起
T1607_.31.0776a05: 精勤故。四能除過失。進止威儀善用心故。由
T1607_.31.0776a06: 此四因戒得清淨。如是應知。由三種定得三
T1607_.31.0776a07: 出離。縁外境時得作意住。縁上境時得世清
T1607_.31.0776a08: 淨。縁内心時得出世淨。住者即是永得出
T1607_.31.0776a09: 離。必趣涅槃更不退轉。已釋於住勤修習。頌
T1607_.31.0776a10: 曰
T1607_.31.0776a11: 多聞及見諦 善説有慈悲
T1607_.31.0776a12: 常生歡喜心 此人堪教定
T1607_.31.0776a13: 盡其所有事 如所有而説
T1607_.31.0776a14: 善解所知境 斯名善教人
T1607_.31.0776a15: 由聞生意言 説爲寂滅因
T1607_.31.0776a16: 名寂因作意 是謂善圓滿
T1607_.31.0776a17: 釋曰。圓滿有三。一師資圓滿。二所縁圓滿。
T1607_.31.0776a18: 三作意圓滿。此中初頌説師資圓滿。意顯其
T1607_.31.0776a19: 人善教圓滿。證悟圓滿。善語圓滿。無染心
T1607_.31.0776a20: 圓滿。相續説法加行圓滿。此顯教授師衆徳
T1607_.31.0776a21: 圓滿。由此師故得聞正法有所證悟。次明所
T1607_.31.0776a22: 縁圓滿説第二頌。盡所有事如事而説。善所
T1607_.31.0776a23: 知境名爲善説。此明師資能説諸事窮盡無
T1607_.31.0776a24: 悋。故名所縁圓滿。次明作意圓滿説第三頌。
T1607_.31.0776a25: 此顯以聞爲因所起意言能與聖道涅槃爲正
T1607_.31.0776a26: 因故。縁此意言所有作意皆得圓滿。此中因
T1607_.31.0776a27: 言顯聞。即是意言之因。言寂滅者。即是涅槃
T1607_.31.0776a28: 及以道諦。自體寂滅及能趣滅故。總言之寂
T1607_.31.0776a29: 因作意者。明此作意縁寂滅因。何謂所縁了
T1607_.31.0776b01: 法無性。如是縁時即是其因亦是寂滅故。此
T1607_.31.0776b02: 作意名爲寂因。是一體釋。又縁此作意亦名
T1607_.31.0776b04: 謂尋求意言 此後應細察
T1607_.31.0776b05: 意言無即定 靜慮相有三
T1607_.31.0776b06: 無異縁無相 心縁字而住
T1607_.31.0776b07: 此是心寂處 説名奢摩他
T1607_.31.0776b08: 觀彼種種境 名毘鉢舍那
T1607_.31.0776b09: 復是一瑜伽 名一二分定
T1607_.31.0776b10: 麁重障見障 應知二種定
T1607_.31.0776b11: 能爲此對治 作長善方便
T1607_.31.0776b12: 釋曰。次明有依諸修定者。必有依託。謂依三
T1607_.31.0776b13: 定説尋求等。言尋求者。顯是有尋。既言有尋。
T1607_.31.0776b14: 准知有伺。言細察者。顯無尋唯伺意言無者。
T1607_.31.0776b15: 欲顯無尋無伺。尋伺皆以意言爲性。此據奢
T1607_.31.0776b16: 摩他法明其定義。説無異縁等。此明無差異
T1607_.31.0776b17: 義。但縁其字而心得住。名無異縁。亦名無相。
T1607_.31.0776b18: 但縁其字於觀義相所有作意非彼相故。此
T1607_.31.0776b19: 住名奢摩他。奢摩是寂止義。他是處義。非獨
T1607_.31.0776b20: 奢摩得盡於事。謂據其心寂止之處。心得凝
T1607_.31.0776b21: 住依止於定。此定即是凝心住處。故名奢摩
T1607_.31.0776b22: 他 異此便無。次據毘鉢舍那法明其定義説
T1607_.31.0776b23: 次一頌。謂依多境名爲衆觀。所言彼者。謂與
T1607_.31.0776b24: 彼二倶相屬著。即奢摩他及所縁字。是依奢
T1607_.31.0776b25: 摩他得毘鉢舍那依於字處。所有諸義起諸
T1607_.31.0776b26: 觀故。於寂止處所有衆義依仗於字。謂縁衆
T1607_.31.0776b27: 義。而起觀察名爲衆觀。名一二分定者。或時
T1607_.31.0776b28: 但有寂處而無衆觀。或有衆觀而非寂處。或
T1607_.31.0776b29: 時倶有應知即是止觀雙運。又奢摩他毘鉢
T1607_.31.0776c01: 舍那有二種障。謂麁重障及見障。應知二定
T1607_.31.0776c02: 是此對治。如次應配。何故此二名長善方便。
T1607_.31.0776c03: 能長善法之方便故。云何令方便法得善清
T1607_.31.0776c04: 淨耶。頌曰
T1607_.31.0776c05: 此清淨應知 謂修三種相
T1607_.31.0776c06: 寂止策擧捨 隨次第應知
T1607_.31.0776c07: 若心沈恐沒 於妙事起縁
T1607_.31.0776c08: 若掉恐擧生 厭背令除滅
T1607_.31.0776c09: 遠離於沈掉 其心住於捨
T1607_.31.0776c10: 無功任運流 恒修三種相
T1607_.31.0776c11: 定者修三相 不獨偏修一
T1607_.31.0776c12: 爲遮沈等失 復爲淨其心
T1607_.31.0776c13: 釋曰。爲答前問。求淨定者修三種相。云何爲
T1607_.31.0776c14: 三。謂止擧捨。復云何修。隨次第應知。隨其
T1607_.31.0776c15: 惑障生起之時。應次修習。在於何時復修何
T1607_.31.0776c16: 相。且辯策擧相。若心沈恐沒定者修三相。如
T1607_.31.0776c17: 下當知。若心沈沒可修策擧相。何者是耶。於
T1607_.31.0776c18: 妙事起縁令心喜爲相。又寂止相者。若心掉
T1607_.31.0776c19: 擧。或恐掉擧。應修寂處。此云何修厭背令除
T1607_.31.0776c20: 滅。於所縁境極生厭惡。於自内心令過止息。
T1607_.31.0776c21: 捨相者。謂離沈掉。於何心中。謂心住捨。此
T1607_.31.0776c22: 捨相者。即是無功任運流恒修三種相。如是
T1607_.31.0776c23: 次第修三相時。諸習定者得清淨相。又奢摩
T1607_.31.0776c24: 他等即是定者。於此三相不獨修一。何以
T1607_.31.0776c25: 故。爲遮沈等失。復爲淨其心。若但修止内
T1607_.31.0776c26: 心沈沒。既沈沒時便應策擧。若因策擧心
T1607_.31.0776c27: 掉散者。觀不淨境令生厭離。於此捨相正修
T1607_.31.0776c28: 習時。名爲正定能盡有漏。由此遂令心極清
T1607_.31.0776c29: 淨。應知此中皆是隨順正經文句。如理應思。
T1607_.31.0777a01: 頌曰
T1607_.31.0777a02: 出離并愛樂 正住有堪能
T1607_.31.0777a03: 此障惑皆除 定者心清淨
T1607_.31.0777a04: 釋曰。此明清淨之益。依去塵經説。佛告諸苾
T1607_.31.0777a05: 芻。若人欲求内心淨。時有惑障現前不能除
T1607_.31.0777a06: 滅。欲斷除者。先於不善業道。勿造大過息
T1607_.31.0777a07: 罪惡見。而求出家希求出離。若處中煩惱欲
T1607_.31.0777a08: 瞋害意。起惡尋思障勝愛樂。能除此障説愛
T1607_.31.0777a09: 樂言。若有微細眷屬尋思世間尋思不死尋
T1607_.31.0777a10: 思障其正住。對治此故説正住言。若有功用
T1607_.31.0777a11: 方入定者。此定即非堪任之性。若能除此顯
T1607_.31.0777a12: 有堪任。能除於惑説堪能言。此顯淨定之人
T1607_.31.0777a13: 得四種勝益。云何修定人果。頌曰
T1607_.31.0777a14: 於此定門中 所説正修習
T1607_.31.0777a15: 俗定皆明了 亦知出世定
T1607_.31.0777a16: 此頌意顯修習奢摩他毘鉢舍那者獲現果
T1607_.31.0777a17: 故。若人能依所説定相修習之時。得諸世間
T1607_.31.0777a18: 勝果圓滿及出世果。如前已説
T1607_.31.0777a19: 問曰。如上所説欲明何事。答曰
T1607_.31.0777a20: 顯意樂依處 本依及正依
T1607_.31.0777a21: 世間定圓滿 并了於出世
T1607_.31.0777a22: 釋曰。略説義周。爲會前事故説斯頌。如最初
T1607_.31.0777a23: 云。求脱者爲顯意樂圓滿。積集者依處圓滿。
T1607_.31.0777a24: 此明有心修定必須依託積集資糧故。於住
T1607_.31.0777a25: 勤修習者。顯本依圓滿。如經中説。佛告諸苾
T1607_.31.0777a26: 芻。汝等先當依定能盡有漏。是我所説。若欲
T1607_.31.0777a27: 求出生死海者。離於正定無別方便。得三圓
T1607_.31.0777a28: 滿者。顯正依圓滿。明師資承禀決定可依。有
T1607_.31.0777a29: 依修定人者。此顯修習圓滿。諸有智者如前
T1607_.31.0777b01: 所説。遠離放逸正修行時。世間諸定悉皆圓
T1607_.31.0777b02: 滿。及出世間咸能證悟。顯得果圓滿
T1607_.31.0777b03: 六門教授習定論<#0777_1/>一卷
T1607_.31.0774a08:
T1607_.31.0774a09:
T1607_.31.0774a10: No.1607
T1607_.31.0774a11:
T1607_.31.0774a12: 六門教授習定論一卷
T1607_.31.0774a13: 無著菩薩本 世親菩薩釋
T1607_.31.0774a14: 三藏法師義淨奉 制譯
T1607_.31.0774a15: 今欲利益一切有情令習世定及出世定速能
T1607_.31.0774a16: 捨離諸煩惱故。述此方便。頌曰
T1607_.31.0774a17: 求脱者積集 於住勤修習
T1607_.31.0774a18: 得三圓滿已 有依修定人
T1607_.31.0774a19: 釋曰。此初一頌總標六門。言求脱者。謂是求
T1607_.31.0774a20: 解脱人。積集者。謂能積集勝行資糧。於住勤
T1607_.31.0774a21: 修習者。於所縁處令心善住。名之爲定。由不
T1607_.31.0774a22: 散亂不動搖故。問云何修習。謂得三圓滿已
T1607_.31.0774a23: 有依修定人。圓滿有三。一師資圓滿。二所縁
T1607_.31.0774a24: 圓滿。三作意圓滿。有依謂是三定。一有尋有
T1607_.31.0774a25: 伺定。二無尋唯伺定。三無尋無伺定。修定人
T1607_.31.0774a26: 者。謂能修習奢摩他毘鉢舍那。若人能於解
T1607_.31.0774a27: 脱起願樂心。復曾積集解脱資糧心依於定
T1607_.31.0774a28: 有師資等三而爲依止有依修習。由習定故
T1607_.31.0774a29: 能獲世間諸福及以殊勝圓滿之果先作如是
T1607_.31.0774b01: 安立次第。故名總標。頌曰
T1607_.31.0774b02: 於三乘樂脱 名求解脱人
T1607_.31.0774b03: 二種障全除 斯名爲解脱
T1607_.31.0774b04: 應知執受識 是二障體性
T1607_.31.0774b05: 惑種一切種 由能縛二人
T1607_.31.0774b06: 已除煩惱障 習氣未蠲除
T1607_.31.0774b07: 此謂聲聞乘 餘唯佛能斷
T1607_.31.0774b08: 若彼惑雖無 作儀如有惑
T1607_.31.0774b09: 是習氣前生 若除便異此
T1607_.31.0774b10: 釋曰。此之四頌釋求解脱者。謂於聲聞乘等
T1607_.31.0774b11: 有差別故。於三乘中心樂解脱。名求解脱。云
T1607_.31.0774b12: 何解脱。二種障全除。斯名爲解脱。何者是
T1607_.31.0774b13: 二障。除之名脱。應知執受識是二障體性。
T1607_.31.0774b14: 識者即是阿頼耶識。執受者是依止義。謂是
T1607_.31.0774b15: 煩惱所知二障體性。此復云何。惑種即是煩
T1607_.31.0774b16: 惱障自性。一切種即是所知障自性。又一切
T1607_.31.0774b17: 種者。即是二障種子能縛二人。煩惱障種子
T1607_.31.0774b18: 能縛聲聞。一切種子能縛菩薩。由與聲聞菩
T1607_.31.0774b19: 薩爲繋縛故。云何此二解脱差別。謂聲聞人。
T1607_.31.0774b20: 習氣未除。斷煩惱障而證解脱唯佛世尊能
T1607_.31.0774b21: 總除故。云何習氣。彼惑雖無所作形儀如有
T1607_.31.0774b22: 惑者是名習氣。此中應言。若惑雖無令彼作
T1607_.31.0774b23: 相如有惑者。此言作儀如有惑者。即是於因
T1607_.31.0774b24: 説果名故。彼謂聲聞獨覺未知。此是誰之習
T1607_.31.0774b25: 氣。謂是前生所有串習之事。尚有餘氣。今
T1607_.31.0774b26: 雖惑盡所爲相状似染形儀。名爲習氣。若能
T1607_.31.0774b27: 除斷與此不同。應云若彼習皆無不作儀如
T1607_.31.0774b28: 惑。頌曰
T1607_.31.0774b29: 種植諸善根 無疑除熱惱
T1607_.31.0774c01: 於法流清淨 是名爲積集
T1607_.31.0774c02: 能持樂聽法 善除其二見
T1607_.31.0774c03: 但聞心喜足 是四事應知
T1607_.31.0774c04: 釋曰。此之二頌釋積集義。如經中説。此人先
T1607_.31.0774c05: 應修習多聞復聽正法。諸見熱惱已正蠲除。
T1607_.31.0774c06: 心之蓋纒能正降伏。依此文義故説初頌。云
T1607_.31.0774c07: 何積集所有善根。謂能持正法故。以此爲先。
T1607_.31.0774c08: 令其信等善法増故。云何無疑。謂樂聽法故。
T1607_.31.0774c09: 由知法故已生未生所有疑惑悉能除滅。云
T1607_.31.0774c10: 何除熱惱。謂除二見故。二見云何。一者欲令
T1607_.31.0774c11: 他識知見。二者自起高擧見。謂作是念。如何
T1607_.31.0774c12: 令他得知。我是具徳之人。是則名爲令他識
T1607_.31.0774c13: 見。依此見故自欲高擧。名自高見。此二能令
T1607_.31.0774c14: 心焦熱故。名爲熱惱。云何法流清淨。謂能除
T1607_.31.0774c15: 遣但聞法時心生喜足故。上之除字流入於
T1607_.31.0774c16: 此。於法流清淨者。謂聽法時心無散亂相續
T1607_.31.0774c17: 而流。心清淨故蓋纒止息。若聽法無厭。更能
T1607_.31.0774c18: 進思勤修不息。方得名爲法流清淨。當知此
T1607_.31.0774c19: 據聞思修位。如次應知
T1607_.31.0774c20: 次有十六頌。釋於住勤修習。初一總標餘是
T1607_.31.0774c21: 別釋。頌曰
T1607_.31.0774c22: 所縁及自體 差別并作意
T1607_.31.0774c23: 心亂住資糧 修定出離果
T1607_.31.0774c24: 言所縁者。有其三種
T1607_.31.0774c25: 外上及以内 此三所縁生
T1607_.31.0774c26: 應知住有三 自體心無亂
T1607_.31.0774c27: 釋曰。言三種者。一外縁。二上縁。三内縁。外
T1607_.31.0774c28: 縁謂白骨等觀所現影像。是初學境界。上縁
T1607_.31.0774c29: 謂未至定縁靜等相。内縁謂從其意言所現
T1607_.31.0775a01: 之相爲所縁境。自體謂是心無亂相。名之爲
T1607_.31.0775a02: 住。心無亂者。於外等處三種縁時。隨其所
T1607_.31.0775a03: 縁心無動亂。頌曰
T1607_.31.0775a04: 第一住相應 定心者能見
T1607_.31.0775a05: 於境無移念 相續是明人
T1607_.31.0775a06: 第二住相應 厭離心寂靜
T1607_.31.0775a07: 專意無移念 相續是明人
T1607_.31.0775a08: 第三住相應 於前境凝住
T1607_.31.0775a09: 定意無移念 相續是明人
T1607_.31.0775a10: 釋曰。此之三頌如其次第配外上内。言於境
T1607_.31.0775a11: 無移念者。謂於餘境心無散亂。故名無移。相
T1607_.31.0775a12: 續者。堅守持心令不斷絶。言明人者。或因
T1607_.31.0775a13: 自思。或從他教。於靜慮法而起加行。是謂明
T1607_.31.0775a14: 人。應知如次是隨法行及隨信行種性。言厭
T1607_.31.0775a15: 離心寂靜專意無移念者。謂於其境生厭離
T1607_.31.0775a16: 心。前唯觀境未能生厭。今時專注心生厭離
T1607_.31.0775a17: 而不散動。於前境凝住者。謂於意言所現之
T1607_.31.0775a18: 境縁此境時其心凝定。故云定意無移念相
T1607_.31.0775a19: 續是明人。頌曰
T1607_.31.0775a20: 堅執及正流 并覆審其意
T1607_.31.0775a21: 轉得心歡喜 對治品生時
T1607_.31.0775a22: 惑生能息除 加行常無間
T1607_.31.0775a23: 能行任運道 不散九應知
T1607_.31.0775a24: 釋曰。於彼住中。差別有九。謂最初住。正念
T1607_.31.0775a25: 住。覆審住。後別住。調柔住。寂靜住。降伏住。
T1607_.31.0775a26: 功用住。任運住
T1607_.31.0775a27: 此等並依阿笈摩經。隨句次第而爲修習。若
T1607_.31.0775a28: 於最初學縁境時。其心堅執名最初住。次於
T1607_.31.0775a29: 後時令其正念流注不斷。名正念住。若依託
T1607_.31.0775b01: 此有亂心生。更覆審察縁境而住。名爲覆審
T1607_.31.0775b02: 住。次於後時轉得差別。名後別住。次於後時
T1607_.31.0775b03: 對治生起心得自在生歡喜時。名調柔住。於
T1607_.31.0775b04: 此喜愛以無愛心對治生時。無所愛樂其心
T1607_.31.0775b05: 安靜。名寂靜住。次於後時所有已生未生重
T1607_.31.0775b06: 障煩惱爲降伏故。名降伏住。次於後時以加
T1607_.31.0775b07: 行心於所縁境無間隨轉一縁而住。名爲功
T1607_.31.0775b08: 用住。次於後時於所縁境心無加行任運隨
T1607_.31.0775b09: 流無間入定縁＊串習道。名任運住。此之九
T1607_.31.0775b10: 種心不流散。名之爲住。應知以此不散之言。
T1607_.31.0775b11: 與堅執等皆相配屬。頌曰
T1607_.31.0775b12: 勵力并有隙 有用及無用
T1607_.31.0775b13: 此中一六二 四作意應知
T1607_.31.0775b14: 謂外内邪縁 麁重并作意
T1607_.31.0775b15: 此亂心有五 與定者相違
T1607_.31.0775b16: 於彼住心縁 不靜外散亂
T1607_.31.0775b17: 掉沈心味著 内散亂應知
T1607_.31.0775b18: 應識邪縁相 謂思親族等
T1607_.31.0775b19: 生二種我執 是名麁重亂
T1607_.31.0775b20: 見前境分明 分別觀其相
T1607_.31.0775b21: 是作意散亂 異斯唯念心
T1607_.31.0775b22: 於作意亂中 復有其亂相
T1607_.31.0775b23: 於乘及靜慮 初二應除遣
T1607_.31.0775b24: 釋曰。應知作意。有其四種。一勵力荷負作
T1607_.31.0775b25: 意。二有間荷負作意。三有功用荷負作意。四
T1607_.31.0775b26: 無功用荷負作意。此中堅執不散。是勵力荷
T1607_.31.0775b27: 負作意。初用功力而荷負故。次正流等六種
T1607_.31.0775b28: 不散。是有間荷負作意。中間數有亂心起故。
T1607_.31.0775b29: 無間加行。是有功用行荷負作意。入＊串習
T1607_.31.0775c01: 道。是無功用行荷負作意。如是攝已謂一六
T1607_.31.0775c02: 二。應知即是四種作意。又心散亂。有其五種。
T1607_.31.0775c03: 一外心散亂。二内心散亂。三邪縁心散亂。四
T1607_.31.0775c04: 麁重心散亂。五作意心散亂。外心散亂者。於
T1607_.31.0775c05: 住心境起縁之時。遂縁餘事心流散故。内心
T1607_.31.0775c06: 散亂者。謂掉擧等三於所縁境中間亂起故。
T1607_.31.0775c07: 邪縁散亂者。於修定時諸有尋求。親識等事
T1607_.31.0775c08: 而生顧戀。麁重心散亂者。有二我執令其心
T1607_.31.0775c09: 亂。於修定時有此二事。謂益及損。若身安隱
T1607_.31.0775c10: 名之爲益。身體羸弱即是其損。或云我今得
T1607_.31.0775c11: 樂。或云我今有苦。或云是我之樂。或云是我
T1607_.31.0775c12: 之苦。此中我者。是執取義。言作意心散亂
T1607_.31.0775c13: 者。有其三種。於所縁相分明而住。是思察
T1607_.31.0775c14: 性。或從此乘更趣餘乘。或從此定更趣餘定。
T1607_.31.0775c15: 謂極分別思察定時。遂使心亂名心散亂。異
T1607_.31.0775c16: 斯唯念心者。此能對治初作意散亂。由不分
T1607_.31.0775c17: 別而縁於境。但有念心。此明成就心不忘念。
T1607_.31.0775c18: 此三散亂。初二應捨。第三由是從定趣定。希
T1607_.31.0775c19: 勝上故亦非是過。頌曰
T1607_.31.0775c20: 住戒戒清淨 是資糧住處
T1607_.31.0775c21: 善護諸根等 四淨因應知
T1607_.31.0775c22: 正行於境界 與所依相扶
T1607_.31.0775c23: 於善事勤修 能除諸過失
T1607_.31.0775c24: 最初得作意 次得世間淨
T1607_.31.0775c25: 更増出世住 三定招三界
T1607_.31.0775c26: 釋曰。住資糧者。謂戒即是無邊功徳所依止
T1607_.31.0775c27: 處。必先住戒。戒行清淨無有缺犯。若求戒淨
T1607_.31.0775c28: 有四種因。一善護諸根。二飮食知量。三初夜
T1607_.31.0775c29: 後夜能自警覺與定相應。四於四威儀中正
T1607_.31.0776a01: 念而住。何故善護諸根等令戒清淨。由正行
T1607_.31.0776a02: 於境與所依相扶。善事勤修能除於過。初因
T1607_.31.0776a03: 即是於所行境行清淨故。二於所依身共相
T1607_.31.0776a04: ＊扶順。於受飮食離多少故。三於善事發起
T1607_.31.0776a05: 精勤故。四能除過失。進止威儀善用心故。由
T1607_.31.0776a06: 此四因戒得清淨。如是應知。由三種定得三
T1607_.31.0776a07: 出離。縁外境時得作意住。縁上境時得世清
T1607_.31.0776a08: 淨。縁内心時得出世淨。住者即是永得出
T1607_.31.0776a09: 離。必趣涅槃更不退轉。已釋於住勤修習。頌
T1607_.31.0776a10: 曰
T1607_.31.0776a11: 多聞及見諦 善説有慈悲
T1607_.31.0776a12: 常生歡喜心 此人堪教定
T1607_.31.0776a13: 盡其所有事 如所有而説
T1607_.31.0776a14: 善解所知境 斯名善教人
T1607_.31.0776a15: 由聞生意言 説爲寂滅因
T1607_.31.0776a16: 名寂因作意 是謂善圓滿
T1607_.31.0776a17: 釋曰。圓滿有三。一師資圓滿。二所縁圓滿。
T1607_.31.0776a18: 三作意圓滿。此中初頌説師資圓滿。意顯其
T1607_.31.0776a19: 人善教圓滿。證悟圓滿。善語圓滿。無染心
T1607_.31.0776a20: 圓滿。相續説法加行圓滿。此顯教授師衆徳
T1607_.31.0776a21: 圓滿。由此師故得聞正法有所證悟。次明所
T1607_.31.0776a22: 縁圓滿説第二頌。盡所有事如事而説。善所
T1607_.31.0776a23: 知境名爲善説。此明師資能説諸事窮盡無
T1607_.31.0776a24: 悋。故名所縁圓滿。次明作意圓滿説第三頌。
T1607_.31.0776a25: 此顯以聞爲因所起意言能與聖道涅槃爲正
T1607_.31.0776a26: 因故。縁此意言所有作意皆得圓滿。此中因
T1607_.31.0776a27: 言顯聞。即是意言之因。言寂滅者。即是涅槃
T1607_.31.0776a28: 及以道諦。自體寂滅及能趣滅故。總言之寂
T1607_.31.0776a29: 因作意者。明此作意縁寂滅因。何謂所縁了
T1607_.31.0776b01: 法無性。如是縁時即是其因亦是寂滅故。此
T1607_.31.0776b02: 作意名爲寂因。是一體釋。又縁此作意亦名
| T1607_.31.0776b03: | 寂因。此別句釋。頌曰 | 准如是釋應云寂因作意舊 云如理作意者非正翻也 |
T1607_.31.0776b05: 意言無即定 靜慮相有三
T1607_.31.0776b06: 無異縁無相 心縁字而住
T1607_.31.0776b07: 此是心寂處 説名奢摩他
T1607_.31.0776b08: 觀彼種種境 名毘鉢舍那
T1607_.31.0776b09: 復是一瑜伽 名一二分定
T1607_.31.0776b10: 麁重障見障 應知二種定
T1607_.31.0776b11: 能爲此對治 作長善方便
T1607_.31.0776b12: 釋曰。次明有依諸修定者。必有依託。謂依三
T1607_.31.0776b13: 定説尋求等。言尋求者。顯是有尋。既言有尋。
T1607_.31.0776b14: 准知有伺。言細察者。顯無尋唯伺意言無者。
T1607_.31.0776b15: 欲顯無尋無伺。尋伺皆以意言爲性。此據奢
T1607_.31.0776b16: 摩他法明其定義。説無異縁等。此明無差異
T1607_.31.0776b17: 義。但縁其字而心得住。名無異縁。亦名無相。
T1607_.31.0776b18: 但縁其字於觀義相所有作意非彼相故。此
T1607_.31.0776b19: 住名奢摩他。奢摩是寂止義。他是處義。非獨
T1607_.31.0776b20: 奢摩得盡於事。謂據其心寂止之處。心得凝
T1607_.31.0776b21: 住依止於定。此定即是凝心住處。故名奢摩
T1607_.31.0776b22: 他 異此便無。次據毘鉢舍那法明其定義説
T1607_.31.0776b23: 次一頌。謂依多境名爲衆觀。所言彼者。謂與
T1607_.31.0776b24: 彼二倶相屬著。即奢摩他及所縁字。是依奢
T1607_.31.0776b25: 摩他得毘鉢舍那依於字處。所有諸義起諸
T1607_.31.0776b26: 觀故。於寂止處所有衆義依仗於字。謂縁衆
T1607_.31.0776b27: 義。而起觀察名爲衆觀。名一二分定者。或時
T1607_.31.0776b28: 但有寂處而無衆觀。或有衆觀而非寂處。或
T1607_.31.0776b29: 時倶有應知即是止觀雙運。又奢摩他毘鉢
T1607_.31.0776c01: 舍那有二種障。謂麁重障及見障。應知二定
T1607_.31.0776c02: 是此對治。如次應配。何故此二名長善方便。
T1607_.31.0776c03: 能長善法之方便故。云何令方便法得善清
T1607_.31.0776c04: 淨耶。頌曰
T1607_.31.0776c05: 此清淨應知 謂修三種相
T1607_.31.0776c06: 寂止策擧捨 隨次第應知
T1607_.31.0776c07: 若心沈恐沒 於妙事起縁
T1607_.31.0776c08: 若掉恐擧生 厭背令除滅
T1607_.31.0776c09: 遠離於沈掉 其心住於捨
T1607_.31.0776c10: 無功任運流 恒修三種相
T1607_.31.0776c11: 定者修三相 不獨偏修一
T1607_.31.0776c12: 爲遮沈等失 復爲淨其心
T1607_.31.0776c13: 釋曰。爲答前問。求淨定者修三種相。云何爲
T1607_.31.0776c14: 三。謂止擧捨。復云何修。隨次第應知。隨其
T1607_.31.0776c15: 惑障生起之時。應次修習。在於何時復修何
T1607_.31.0776c16: 相。且辯策擧相。若心沈恐沒定者修三相。如
T1607_.31.0776c17: 下當知。若心沈沒可修策擧相。何者是耶。於
T1607_.31.0776c18: 妙事起縁令心喜爲相。又寂止相者。若心掉
T1607_.31.0776c19: 擧。或恐掉擧。應修寂處。此云何修厭背令除
T1607_.31.0776c20: 滅。於所縁境極生厭惡。於自内心令過止息。
T1607_.31.0776c21: 捨相者。謂離沈掉。於何心中。謂心住捨。此
T1607_.31.0776c22: 捨相者。即是無功任運流恒修三種相。如是
T1607_.31.0776c23: 次第修三相時。諸習定者得清淨相。又奢摩
T1607_.31.0776c24: 他等即是定者。於此三相不獨修一。何以
T1607_.31.0776c25: 故。爲遮沈等失。復爲淨其心。若但修止内
T1607_.31.0776c26: 心沈沒。既沈沒時便應策擧。若因策擧心
T1607_.31.0776c27: 掉散者。觀不淨境令生厭離。於此捨相正修
T1607_.31.0776c28: 習時。名爲正定能盡有漏。由此遂令心極清
T1607_.31.0776c29: 淨。應知此中皆是隨順正經文句。如理應思。
T1607_.31.0777a01: 頌曰
T1607_.31.0777a02: 出離并愛樂 正住有堪能
T1607_.31.0777a03: 此障惑皆除 定者心清淨
T1607_.31.0777a04: 釋曰。此明清淨之益。依去塵經説。佛告諸苾
T1607_.31.0777a05: 芻。若人欲求内心淨。時有惑障現前不能除
T1607_.31.0777a06: 滅。欲斷除者。先於不善業道。勿造大過息
T1607_.31.0777a07: 罪惡見。而求出家希求出離。若處中煩惱欲
T1607_.31.0777a08: 瞋害意。起惡尋思障勝愛樂。能除此障説愛
T1607_.31.0777a09: 樂言。若有微細眷屬尋思世間尋思不死尋
T1607_.31.0777a10: 思障其正住。對治此故説正住言。若有功用
T1607_.31.0777a11: 方入定者。此定即非堪任之性。若能除此顯
T1607_.31.0777a12: 有堪任。能除於惑説堪能言。此顯淨定之人
T1607_.31.0777a13: 得四種勝益。云何修定人果。頌曰
T1607_.31.0777a14: 於此定門中 所説正修習
T1607_.31.0777a15: 俗定皆明了 亦知出世定
T1607_.31.0777a16: 此頌意顯修習奢摩他毘鉢舍那者獲現果
T1607_.31.0777a17: 故。若人能依所説定相修習之時。得諸世間
T1607_.31.0777a18: 勝果圓滿及出世果。如前已説
T1607_.31.0777a19: 問曰。如上所説欲明何事。答曰
T1607_.31.0777a20: 顯意樂依處 本依及正依
T1607_.31.0777a21: 世間定圓滿 并了於出世
T1607_.31.0777a22: 釋曰。略説義周。爲會前事故説斯頌。如最初
T1607_.31.0777a23: 云。求脱者爲顯意樂圓滿。積集者依處圓滿。
T1607_.31.0777a24: 此明有心修定必須依託積集資糧故。於住
T1607_.31.0777a25: 勤修習者。顯本依圓滿。如經中説。佛告諸苾
T1607_.31.0777a26: 芻。汝等先當依定能盡有漏。是我所説。若欲
T1607_.31.0777a27: 求出生死海者。離於正定無別方便。得三圓
T1607_.31.0777a28: 滿者。顯正依圓滿。明師資承禀決定可依。有
T1607_.31.0777a29: 依修定人者。此顯修習圓滿。諸有智者如前
T1607_.31.0777b01: 所説。遠離放逸正修行時。世間諸定悉皆圓
T1607_.31.0777b02: 滿。及出世間咸能證悟。顯得果圓滿
T1607_.31.0777b03: 六門教授習定論<#0777_1/>一卷
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