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大乘阿毘達磨集論 (No. 1605_ 無著造玄奘譯 ) in Vol. 00

689 690 691 692 693 694 [行番号:有/無] [返り点:有/無] [CITE]

T1605_.31.0690a01: 等欲色界菩薩補特伽羅。謂與滅離無色界
T1605_.31.0690a02: 生靜慮相。應住靜慮樂而生欲界或生色界。
T1605_.31.0690a03: 何等欲界獨覺補特伽羅。謂無佛出世時生
T1605_.31.0690a04: 於欲界。自然證得獨覺菩提
T1605_.31.0690a05: 何等不可思議如來補特伽羅。謂且於欲界
T1605_.31.0690a06: 始從示現。安住覩史多天妙寶宮殿。乃至示
T1605_.31.0690a07: 現大般涅槃。示現一切諸佛菩薩所行大行。
T1605_.31.0690a08: 何等勝解行菩薩補特伽羅。謂住勝解行地
T1605_.31.0690a09: 中成就菩薩下中上忍。何等増上意樂行菩
T1605_.31.0690a10: 薩補特伽羅。謂十地中所有菩薩。何等有相
T1605_.31.0690a11: 行菩薩補特伽羅。謂住極喜離垢發光焔慧
T1605_.31.0690a12: 極難勝現前地中所有菩薩。何等無相行菩
T1605_.31.0690a13: 薩補特伽羅。謂住遠行地中所有菩薩。何等
T1605_.31.0690a14: 無功用行菩薩補特伽羅。謂住不動善慧法
T1605_.31.0690a15: 雲地中所有菩薩
T1605_.31.0690a16: 復次如説預流果補特伽羅。此有二種。一漸
T1605_.31.0690a17: 出離。二頓出離。漸出離者。如前廣説。頓出
T1605_.31.0690a18: 離者。謂入諦現觀已。依止未至定發出世間
T1605_.31.0690a19: 道。頓斷三界一切煩惱。品品別斷唯立二果。
T1605_.31.0690a20: 謂預流果阿羅漢果如是補特伽羅多於現法
T1605_.31.0690a21: 或臨終時善辨聖旨。設不能辨由願力故。即
T1605_.31.0690a22: 以願力還生欲界。出無佛世成獨勝果
T1605_.31.0690a23: 大乘阿毘達磨集論卷第六
T1605_.31.0690a24:
T1605_.31.0690a25:
T1605_.31.0690a26:
T1605_.31.0690a27:
T1605_.31.0690a28:
T1605_.31.0690a29:
T1605_.31.0690b01:
T1605_.31.0690b02:
T1605_.31.0690b03: 大乘阿毘達磨集論卷第七
T1605_.31.0690b04:   無著菩薩造
T1605_.31.0690b05:   ＊三藏法師玄奘奉　　詔譯
T1605_.31.0690b06:   決擇分中得品第三之二
T1605_.31.0690b07: 云何建立現觀。略有十種。謂法現觀。義現觀。
T1605_.31.0690b08: 眞現觀。後現觀。寶現觀。不行現觀。究竟現
T1605_.31.0690b09: 觀。聲聞現觀。獨覺現觀。菩薩現觀
T1605_.31.0690b10: 何等法現觀。謂於諸諦増上法中已得上品
T1605_.31.0690b11: 淨信勝解隨信而行
T1605_.31.0690b12: 何等義現觀。謂於諸諦増上法中已得上品
T1605_.31.0690b13: 諦察法忍。此忍居順決擇分位。此由三種如
T1605_.31.0690b14: 理作意所顯發故。復成三品。謂上軟上中上
T1605_.31.0690b15: 上。何等眞現觀。謂已得見道十六心刹那位
T1605_.31.0690b16: 所有聖道。又見道中得現觀邊。安立諦世俗
T1605_.31.0690b17: 智不現在前。於修道位此世俗智方可現前。
T1605_.31.0690b18: 何等後現觀。謂一切修道
T1605_.31.0690b19: 何等＊寶現觀。謂於佛證淨。於法證淨。於僧
T1605_.31.0690b20: 證淨。何等不行現觀。謂已證得無作律儀。雖
T1605_.31.0690b21: 居學位而謂我今已盡那落迦。已盡傍生。已
T1605_.31.0690b22: 盡餓鬼。已盡顛墜惡趣。我不復造惡趣業感
T1605_.31.0690b23: 惡趣異熟。何等究竟現觀。如道諦中究竟道
T1605_.31.0690b24: 説。何等聲聞現觀。謂前所説七種現觀。從聞
T1605_.31.0690b25: 他音而證得故。名聲聞現觀
T1605_.31.0690b26: 何等獨覺現觀。謂前所説七種現觀。不由他
T1605_.31.0690b27: 音而證得故。名獨覺現觀。何等菩薩現觀。謂
T1605_.31.0690b28: 諸菩薩於前所説七現觀中。起修習忍而不
T1605_.31.0690b29: 作證。然於菩薩極喜地中。入諸菩薩正性決
T1605_.31.0690c01: 定。是名菩薩現觀
T1605_.31.0690c02: 聲聞現觀菩薩現觀有何差別。略説有十一
T1605_.31.0690c03: 種。謂境界差別。任持差別。通達差別。誓願
T1605_.31.0690c04: 差別。出離差別。攝受差別。建立差別。眷屬
T1605_.31.0690c05: 差別。勝生差別。生差別。果差別
T1605_.31.0690c06: 其果差別復有十種。謂轉依差別。功徳圓滿
T1605_.31.0690c07: 差別。五相差別。三身差別。涅槃差別。證得
T1605_.31.0690c08: 和合智用差別。障清淨差別。和合作業差別。
T1605_.31.0690c09: 方便示現成等正覺入般涅槃差別。五種拔
T1605_.31.0690c10: 濟差別。諸無量等最勝功徳。何現觀攝後現
T1605_.31.0690c11: 觀究竟現觀。攝彼復云何。謂無量解脱勝處
T1605_.31.0690c12: 遍處無諍願智無礙解神通相隨好清淨力無
T1605_.31.0690c13: 畏念住不護無忘失法永斷習氣大悲不共佛
T1605_.31.0690c14: 法一切種妙智。如是等功徳諸契經中處處
T1605_.31.0690c15: 宣説
T1605_.31.0690c16: 無量者。謂四無量。云何慈。謂依止靜慮於諸
T1605_.31.0690c17: 有情與樂相應意樂住具足中。若定若慧及彼
T1605_.31.0690c18: 相應諸心心所。云何悲。謂依止靜慮於諸有
T1605_.31.0690c19: 情離苦意樂住具足中。若定若慧餘如前説。
T1605_.31.0690c20: 云何喜。謂依止靜慮於諸有情不離樂意樂
T1605_.31.0690c21: 住具足中。若定若慧餘如前説。云何捨。謂依
T1605_.31.0690c22: 止靜慮於諸有情利益意樂住具足中。若定
T1605_.31.0690c23: 若慧餘如前説。解脱者。謂八解。脱云何有色
T1605_.31.0690c24: 觀諸色。謂依止靜慮於内未伏見者色想。或
T1605_.31.0690c25: 現安立見者色想。觀所見色住具足中。若定
T1605_.31.0690c26: 若慧及彼相應諸心心所。乃至爲解脱變化
T1605_.31.0690c27: 障。云何内無色想觀外諸色。謂依止靜慮於
T1605_.31.0690c28: 已伏見者色想。或現安立見者無色想。觀所
T1605_.31.0690c29: 見色住具足中若定若慧。餘如前説。云何淨
T1605_.31.0691a01: 解脱身作證具足住。謂依止靜慮於内淨不
T1605_.31.0691a02: 淨諸色。已得展轉相待想展轉相入想展轉
T1605_.31.0691a03: 一味想故。於彼已得住具足中。若定若慧餘
T1605_.31.0691a04: 如前説。乃至爲解脱淨不淨。變化煩惱生起
T1605_.31.0691a05: 障。云何無邊空處解脱。謂於隨順解脱無邊
T1605_.31.0691a06: 空處住具足中。若定若慧餘如前説。如無邊
T1605_.31.0691a07: 空處解脱。無邊識處。無所有處。非想非非想
T1605_.31.0691a08: 處解脱亦爾。乃至爲解脱。寂靜解脱無滯礙
T1605_.31.0691a09: 障。云何想受滅解脱。謂依止非想非非想處
T1605_.31.0691a10: 解脱。超過諸餘寂靜解脱。住於似眞解脱。住
T1605_.31.0691a11: 具足中心心所滅。爲解脱想受滅障
T1605_.31.0691a12: 勝處者。謂八勝處。前四勝處由二解脱所建
T1605_.31.0691a13: 立。後四勝處由一解脱所建立。此中解脱是
T1605_.31.0691a14: 意解所縁。勝處是勝伏所縁。自在轉故。依有
T1605_.31.0691a15: 情數非有情數説色少多。依淨不淨説色好
T1605_.31.0691a16: 惡。依人與天説色劣勝。餘如解脱中説。勝伏
T1605_.31.0691a17: 所縁故名勝處
T1605_.31.0691a18: 遍處者。謂十遍處。所縁遍滿故名遍處。於其
T1605_.31.0691a19: 遍滿住具足中若定若慧。及彼相應心心所
T1605_.31.0691a20: 法。是名遍處。何故於遍處建立地等。由此遍
T1605_.31.0691a21: 處觀所依能依色。皆遍滿故。餘隨所應如解
T1605_.31.0691a22: 脱説。如是遍處能成滿解脱
T1605_.31.0691a23: 無諍者。謂依止靜慮於防護他所應起煩惱
T1605_.31.0691a24: 住具足中。若定若慧及彼相應諸心心所。願
T1605_.31.0691a25: 智者。謂依止靜慮於爲了所知願具足中。若
T1605_.31.0691a26: 定若慧餘如前説
T1605_.31.0691a27: 無礙解者。謂四無礙解。云何法無礙解。謂依
T1605_.31.0691a28: 止靜慮於一切法名差別無礙具足中。若定若
T1605_.31.0691a29: 慧餘如前説。云何義無礙解。謂依止靜慮於
T1605_.31.0691b01: 諸相及意趣無礙具足中。若定若慧餘如前
T1605_.31.0691b02: 説。云何訓詞無礙解。謂依止靜慮於諸方言
T1605_.31.0691b03: 音及訓釋諸法言詞無礙具足中。若定若慧餘
T1605_.31.0691b04: 如前説。云何辯才無礙解。謂依止靜慮於諸
T1605_.31.0691b05: 法差別無礙具足中。若定若慧餘如前説
T1605_.31.0691b06: 神通者。謂六神通。云何神境通。謂依止靜慮
T1605_.31.0691b07: 於種種神變威徳具足中。若定若慧及彼相
T1605_.31.0691b08: 應諸心心所。云何天耳通。謂依止靜慮於隨
T1605_.31.0691b09: 聞種種音聲威徳具足中。若定若慧餘如前
T1605_.31.0691b10: 説。云何心差別通。謂依止靜慮於入他有情
T1605_.31.0691b11: 心行差別威徳具足中。若定若慧餘如前説。
T1605_.31.0691b12: 云何宿住隨念通。謂依止靜慮於隨念前際
T1605_.31.0691b13: 所行威徳具足中。若定若慧餘如前説。云何
T1605_.31.0691b14: 死生通。謂依止靜慮於觀有情死生差別威
T1605_.31.0691b15: 徳具足中。若定若慧餘如前説。云何漏盡通。
T1605_.31.0691b16: 謂依止靜慮於漏盡智威徳具足中。若定若
T1605_.31.0691b17: 慧及彼相應諸心心所。相隨好者。謂依止靜
T1605_.31.0691b18: 慮於相隨好莊嚴所依示現具足中。若定若
T1605_.31.0691b19: 慧及彼相應諸心心所。并彼所起異熟
T1605_.31.0691b20: 清淨者。謂四清淨。云何依止清淨。謂依止靜
T1605_.31.0691b21: 慮於隨所欲依止取住捨具足中。若定若慧
T1605_.31.0691b22: 及彼相應諸心心所。云何境界清淨。謂依止
T1605_.31.0691b23: 靜慮。於隨所欲境界變化智具足中。若定若
T1605_.31.0691b24: 慧餘如前説。云何心清淨。謂依止靜慮於如
T1605_.31.0691b25: 所欲三摩地門自在具足中。若定若慧餘如
T1605_.31.0691b26: 前説。云何智清淨。謂依止靜慮於隨所欲
T1605_.31.0691b27: 陀羅尼門任持具足中。若定若慧餘如前説」
T1605_.31.0691b28: 力者。謂如來十力。云何處非處智力。謂依止
T1605_.31.0691b29: 靜慮於一切種處非處智具足中。若定若慧
T1605_.31.0691c01: 及彼相應諸心心所。云何自業智力。謂依止
T1605_.31.0691c02: 靜慮於一切種自業智具足中。若定若慧餘
T1605_.31.0691c03: 如前説。餘力隨應當知亦爾
T1605_.31.0691c04: 無畏者。謂四無畏。云何正等覺無畏。謂依止
T1605_.31.0691c05: 靜慮由自利門。於一切種所知境界正等覺
T1605_.31.0691c06: 自稱徳號建立具足中。若定若慧及彼相應
T1605_.31.0691c07: 諸心心所。云何漏盡無畏。謂依止靜慮由自
T1605_.31.0691c08: 利門。於一切種漏盡自稱徳號建立具足中。
T1605_.31.0691c09: 若定若慧餘如前説。云何障法無畏。謂依止
T1605_.31.0691c10: 靜慮由利他門。於一切種説障礙法自稱徳
T1605_.31.0691c11: 號建立具足中。若定若慧餘如前説。云何出
T1605_.31.0691c12: 苦道無畏。謂依止靜慮由利他門。於一切種
T1605_.31.0691c13: 説出苦道法自稱徳號建立具足中。若定若
T1605_.31.0691c14: 慧餘如前説
T1605_.31.0691c15: 念住者。即三念住。謂御大衆時。於一切種雜
T1605_.31.0691c16: 染不現行具足中。若定若慧餘如前説
T1605_.31.0691c17: 不護者。即三不護。謂御大衆時於隨所欲教
T1605_.31.0691c18: 授教誡方便具足中。若定若慧餘如前説。無
T1605_.31.0691c19: 忘失法者。謂於一切種隨其所作所説明記
T1605_.31.0691c20: 具足中。若定若慧餘如前説
T1605_.31.0691c21: 永斷習氣者。謂一切智者於非一切智所作
T1605_.31.0691c22: 不現行具足中。若定若慧餘如前説
T1605_.31.0691c23: 大悲者。謂於縁無間苦境大悲住具足中。若
T1605_.31.0691c24: 定若慧餘如前説
T1605_.31.0691c25: 不共佛法者。即十八種不共佛法。謂於不共
T1605_.31.0691c26: 身語意業清淨具足中。於所依及果根未得
T1605_.31.0691c27: 不退具足中。於不共業現行具足中。於不共
T1605_.31.0691c28: 智住具足中。若定若慧餘如前説
T1605_.31.0691c29: 一切種妙智者。謂於蘊界處一切種妙智性
T1605_.31.0692a01: 具足中。若定若慧及彼相應諸心心所
T1605_.31.0692a02: 云何引發如是等功徳。謂依止清淨四靜慮。
T1605_.31.0692a03: 若外道若聲聞若菩薩等。引發四無量五神
T1605_.31.0692a04: 通。多分依止邊際第四靜慮。若聲聞若菩薩
T1605_.31.0692a05: 若如來等引發所餘功徳。何因引發如是功
T1605_.31.0692a06: 徳。謂依止靜慮數數思惟。隨所建立法故。如
T1605_.31.0692a07: 是等功徳略有二種。一現前發起自所作用。
T1605_.31.0692a08: 二安住自性。若現發起自所作用。以出世後
T1605_.31.0692a09: 所得世俗智爲體。若安住自性。用出世智爲
T1605_.31.0692a10: 體
T1605_.31.0692a11: 無量作何業。謂捨所治障哀愍住故。能速圓
T1605_.31.0692a12: 滿福徳資糧。成熟有情心無厭倦
T1605_.31.0692a13: 解脱作何業。謂引發變化事。於淨不淨變化
T1605_.31.0692a14: 無有艱難。於寂靜解脱無有滯礙。能住第一
T1605_.31.0692a15: 寂靜聖住。由勝解思惟故
T1605_.31.0692a16: 勝處作何業。謂能令前三解脱所縁境界自
T1605_.31.0692a17: 在而轉。由勝伏所縁故
T1605_.31.0692a18: 遍處作何業。謂善能成辦解脱所縁。遍滿流
T1605_.31.0692a19: 布故
T1605_.31.0692a20: 無諍作何業。謂所發語言聞皆信伏。愛護他
T1605_.31.0692a21: 心最爲勝故。如其所應發語言故
T1605_.31.0692a22: 願智作何業。謂能善記別三世等事。一切世
T1605_.31.0692a23: 間咸所恭敬。由遠一切衆衆所歸仰故
T1605_.31.0692a24: 無礙解作何業。謂善説法要悦衆生心。能絶
T1605_.31.0692a25: 一切所疑網故
T1605_.31.0692a26: 神通作何業。謂以身業語業記心。化導有情
T1605_.31.0692a27: 令入聖教。善知有情一切心行及過未已。如
T1605_.31.0692a28: 應教授令永出離。相及隨好作何業。謂能令
T1605_.31.0692a29: 暫見。謂大丈夫心生淨信
T1605_.31.0692b01: 清淨作何業。謂由此勢力故。取生有隨其樂
T1605_.31.0692b02: 欲。或住一劫或復劫餘。或捨壽行。或於諸法
T1605_.31.0692b03: 自在而轉。或於諸定自在而轉。或復任持諸
T1605_.31.0692b04: 佛正法
T1605_.31.0692b05: 力作何業。謂爲除捨無因惡因論不作而得
T1605_.31.0692b06: 論。無倒宣説増上生道。悟入一切有情心行。
T1605_.31.0692b07: 正説法品。意樂隨眠境界資糧當能出離。隨
T1605_.31.0692b08: 其所應宣説決定勝道。降伏諸魔。善能記別
T1605_.31.0692b09: 一切問論
T1605_.31.0692b10: 無畏作何業。謂處大衆中自正建立我爲大
T1605_.31.0692b11: 師。摧伏一切邪難外道
T1605_.31.0692b12: 念住作何業。謂能不染汚攝御大衆。不護作
T1605_.31.0692b13: 何業。謂能無間斷教授教誡所化徒衆
T1605_.31.0692b14: 無忘失法作何業。謂能不捨離一切佛事。永
T1605_.31.0692b15: 斷習氣作何業。謂離諸煩惱亦不顯現。似諸
T1605_.31.0692b16: 煩惱所作事業
T1605_.31.0692b17: 大悲作何業。謂日夜六時遍觀世間。不共佛
T1605_.31.0692b18: 法作何業。謂由身語意業清淨已得不退。若
T1605_.31.0692b19: 行若住映蔽一切聽聞獨覺
T1605_.31.0692b20: 一切種妙智作何業。謂能絶一切有情一切
T1605_.31.0692b21: 疑網。令正法眼長時得住。由此有情未成熟
T1605_.31.0692b22: 者令其成熟。已成熟者令得解脱
T1605_.31.0692b23: 於上所説現觀位中。證得後後勝品道時。捨
T1605_.31.0692b24: 前所得下劣品道。又即此時集斷作證於無
T1605_.31.0692b25: 餘依涅槃界位。聲聞獨覺一切聖道無不皆
T1605_.31.0692b26: 由頓捨所捨。非諸菩薩。是故唯説諸菩薩等
T1605_.31.0692b27: 爲無盡善根者。無盡功徳者。何故建立諸無
T1605_.31.0692b28: 記事。由彼所問不如理故。何故所問不如
T1605_.31.0692b29: 理耶。遠離因果染淨所應思處故
T1605_.31.0692c01: 何縁菩薩已入菩薩超昇離生位。而非預流
T1605_.31.0692c02: 耶。由得不住道一向預流行不成就故。何縁
T1605_.31.0692c03: 亦非一來耶。故受諸有無量生故。何縁亦非
T1605_.31.0692c04: 不還耶。安住靜慮還生欲界故
T1605_.31.0692c05: 又諸菩薩已得諦現觀。於十地修道位唯修
T1605_.31.0692c06: 所知障對治道。非煩惱障對治道。若得菩提
T1605_.31.0692c07: 時頓斷煩惱障及所知障。頓成阿羅漢及如
T1605_.31.0692c08: 來。此諸菩薩雖未永斷一切煩惱。然此煩惱
T1605_.31.0692c09: 猶如呪藥所伏諸毒。不起一切煩惱過失。一
T1605_.31.0692c10: 切地中如阿羅漢已斷煩惱
T1605_.31.0692c11: 又諸菩薩於所知境應修善巧。於諸方便應
T1605_.31.0692c12: 修善巧。於虚妄分別應修善巧。於無分別應
T1605_.31.0692c13: 修善巧。於時時中應修練根
T1605_.31.0692c14: 云何所知境。謂略有六種。一迷亂。二迷亂所
T1605_.31.0692c15: 依。三不迷亂所依。四迷亂不迷亂。五不迷
T1605_.31.0692c16: 亂。六不迷亂等流
T1605_.31.0692c17: 云何方便善巧。謂略有四種。一成熟有情方
T1605_.31.0692c18: 便善巧。二圓滿佛法方便善巧。三速證通慧
T1605_.31.0692c19: 方便善巧。四道無斷絶方便善巧
T1605_.31.0692c20: 云何虚妄分別。謂略有十種。一根本分別。二
T1605_.31.0692c21: 相分別。三相顯現分別。四相變異分別。五相
T1605_.31.0692c22: 顯現變異分別。六他引分別。七不如理分
T1605_.31.0692c23: 別。八如理分別。九執著分別。十散亂分別。
T1605_.31.0692c24: 此復十種。一無性分別。二有性分別。三増
T1605_.31.0692c25: 益分別。四損減分別。五一性分別。六異性分
T1605_.31.0692c26: 別。七自性分別。八差別分別。九隨名義分
T1605_.31.0692c27: 別。十隨義名分別
T1605_.31.0692c28: 云何無分別。謂略有三種。一知足無分別。
T1605_.31.0692c29: 二無顛倒無分別。三無戲論無分別。如此三
T1605_.31.0693a01: 種異生聲聞菩薩。如其次第應知。其相無戲
T1605_.31.0693a02: 論無分別。復離五相。一非無作意故。二非超
T1605_.31.0693a03: 過作意故。三非寂靜故。四非自性故。五非於
T1605_.31.0693a04: 所縁作加行故。謂於所縁不起加行。若諸菩
T1605_.31.0693a05: 薩性是利根。云何復令修練根行。謂令依利
T1605_.31.0693a06: 軟根引發利中根。復依利中根引發利利根
T1605_.31.0693a07: 故
T1605_.31.0693a08: 大乘阿毘達磨集論決擇分中論議品第四
T1605_.31.0693a09: 云何論議決擇略説有七種。謂義決擇。釋決
T1605_.31.0693a10: 擇。分別顯示決擇。等論決擇。攝決擇。論軌
T1605_.31.0693a11: 決擇。祕密決擇
T1605_.31.0693a12: 何等義決擇。謂依六義而起決擇。何等六義。
T1605_.31.0693a13: 謂自性義因義果義業義相應義轉義。自性
T1605_.31.0693a14: 義者。謂三自性。因義者。謂三因。一生因。二
T1605_.31.0693a15: 轉因。三成因。果義者。謂五果。一異熟果。二
T1605_.31.0693a16: 等流果。三増上果。四事用果。五離繋果。業
T1605_.31.0693a17: 義者。謂五業。一取受業。二作用業。三加行
T1605_.31.0693a18: 業。四轉變業。五證得業。相應義者。謂五相
T1605_.31.0693a19: 應。一聚結相應。二隨逐相應。三連綴相應。
T1605_.31.0693a20: 四分位相應。五轉變相應。轉義者。謂五轉。
T1605_.31.0693a21: 一相轉。二安住轉。三顛倒轉。四不顛倒轉。五
T1605_.31.0693a22: 差別轉
T1605_.31.0693a23: 何等釋決擇。謂能解釋諸經宗要。此復云
T1605_.31.0693a24: 何。略有六種。一所遍知事。二所遍知義。三
T1605_.31.0693a25: 遍知因縁。四遍知自性。五遍知果。六彼證受。
T1605_.31.0693a26: 又十四門辯釋決擇。何等十四。謂攝釋門。攝
T1605_.31.0693a27: 事門。總別分門。後後開引門。遮止門。轉變字
T1605_.31.0693a28: 門。壞不壞門。安立補特伽羅門。安立差別
T1605_.31.0693a29: 門。理趣門。遍知等門。力無力門。別別引門。
T1605_.31.0693b01: 引發門。何等分別顯示決擇。謂於如所説蘊
T1605_.31.0693b02: 等諸法中隨其所應。作一行順前句順後句
T1605_.31.0693b03: 二句三句四句述可句遮止句等。
T1605_.31.0693b04: 何等等論決擇。謂依八。何八。若之詞問答
T1605_.31.0693b05: 決擇一切眞僞。復有四種等論決擇道理。一
T1605_.31.0693b06: 能破。二能立。三能斷。四能覺
T1605_.31.0693b07: 何等攝決擇。謂由十處攝諸決擇。何等十處。
T1605_.31.0693b08: 一成所作決擇處。二趣入決擇處。三勝解決
T1605_.31.0693b09: 擇處。四道理決擇處。五論決擇處。六通達決
T1605_.31.0693b10: 擇處。七清淨決擇處。八引發決擇處。九句差
T1605_.31.0693b11: 別決擇處。十不由功用暫作意時一切義成
T1605_.31.0693b12: 決擇處
T1605_.31.0693b13: 何等論軌決擇。略有七種。一論體。二論處。三
T1605_.31.0693b14: 論依。四論莊嚴。五論負。六論出離。七論多所
T1605_.31.0693b15: 作法
T1605_.31.0693b16: 第一論體復有六種。一言論。二尚論。三諍
T1605_.31.0693b17: 論。四毀論。五順論。六教論。言論者。謂一切
T1605_.31.0693b18: 世間語言。尚論者。謂諸世間所隨聞論。世智
T1605_.31.0693b19: 所尚故。諍論者。謂互相違返所立言論。毀論
T1605_.31.0693b20: 者。謂更相憤怒發麁惡言。順論者。謂隨順清
T1605_.31.0693b21: 淨智見所有決擇言論。教論者。謂教導有情
T1605_.31.0693b22: 心未定者令其心定。心已定者令得解脱所
T1605_.31.0693b23: 有言論
T1605_.31.0693b24: 第二論處。謂或於王家。或於執理家。或對淳
T1605_.31.0693b25: 質堪爲量者。或對善伴。或對善解法義沙門
T1605_.31.0693b26: 婆羅門等而起論端。第三論依。謂依此立論
T1605_.31.0693b27: 略有二種。一所成立。二能成立。所成立有二
T1605_.31.0693b28: 種。一自性。二差別。能成立有八種。一立宗二
T1605_.31.0693b29: 立因。三立喩四合。五結六現量。七比量八聖
T1605_.31.0693c01: 教量。所成立自性者。謂我自性或法自性。差
T1605_.31.0693c02: 別者。謂我差別或法差別。立宗者。謂以所應
T1605_.31.0693c03: 成自所許義。宣示於他令彼解了。立因者。謂
T1605_.31.0693c04: 即於所成未顯了義。正説現量可得不可得
T1605_.31.0693c05: 等信解之相。立喩者。謂以所見邊與未所見
T1605_.31.0693c06: 邊和會正説。合者。爲引所餘此種類義。令就
T1605_.31.0693c07: 此法正説理趣。結者。謂到究竟趣所有正説。
T1605_.31.0693c08: 現量者。謂自正明了無迷亂義。比量者。謂現
T1605_.31.0693c09: 餘信解。聖教量者。謂不違二量之教。第四論
T1605_.31.0693c10: 莊嚴。謂依論正理而發論端。深爲善美名論
T1605_.31.0693c11: 莊嚴。此復六種。一善自他宗。二言音圓滿。三
T1605_.31.0693c12: 無畏。四辯才。五敦肅。六應供
T1605_.31.0693c13: 第五論負。謂捨言言屈言過。捨言者。謂自發
T1605_.31.0693c14: 言稱己論失稱他論徳。言屈者。謂假託餘事
T1605_.31.0693c15: 方便而退。或説外事而捨本宗。或現忿怒憍
T1605_.31.0693c16: 慢覆藏等。如經廣説。言過者。略有九種。一
T1605_.31.0693c17: 雜亂。二麁獷。三不辯了。四無限量。五非義
T1605_.31.0693c18: 相應。六不應時。七不決定。八不顯了。九不
T1605_.31.0693c19: 相續
T1605_.31.0693c20: 第六論出離。謂觀察徳失令論出離或復不
T1605_.31.0693c21: 作。若知敵論非正法器時衆無徳自無善巧
T1605_.31.0693c22: 不應興論。若知敵論是正法器時衆有徳自
T1605_.31.0693c23: 有善巧方可興論
T1605_.31.0693c24: 第七論多所作法。略有三種。一善達自他宗
T1605_.31.0693c25: 由此堪能遍興談論。二無畏由此堪能處一
T1605_.31.0693c26: 切衆而興論端。三辯才由此堪能於諸問難
T1605_.31.0693c27: 皆善辯答
T1605_.31.0693c28: 復次若欲自求利益安樂。於諸論軌應善通
T1605_.31.0693c29: 達。不應與他而興諍論。如薄伽梵於大乘阿
T1605_.31.0694a01: 毘達磨經中説如是言。若諸菩薩欲勤精進
T1605_.31.0694a02: 修諸善品。欲行眞實法隨法行。欲善攝益一
T1605_.31.0694a03: 切有情。欲得速證阿耨多羅三藐三菩提者。
T1605_.31.0694a04: 當正觀察十二處法。不<#0694_1/>應與他共興諍論。何
T1605_.31.0694a05: 等十二。一者宣説證無上義微妙法時。其信
T1605_.31.0694a06: 解者甚爲難得。二者作受教心而請問者甚
T1605_.31.0694a07: 爲難得。三者時衆賢善觀察徳失甚爲難得。
T1605_.31.0694a08: 四者凡所興論能離六失甚爲難得。何等爲
T1605_.31.0694a09: 六。謂執著邪宗失。矯亂語失。所作語言不
T1605_.31.0694a10: 應時失。言退屈失。麁惡語失。心恚怒失。五
T1605_.31.0694a11: 者凡興論時不懷獷毒甚爲難得。六者凡興
T1605_.31.0694a12: 論時善護<#0694_2/>他心甚爲難得。七者凡興論時善
T1605_.31.0694a13: 護定心甚爲難得。八者凡興論時欲令己劣
T1605_.31.0694a14: 他得勝心甚爲難得。九者己劣他勝心不煩
T1605_.31.0694a15: 惱甚爲難得。十者心已煩惱得安隱住甚爲
T1605_.31.0694a16: 難得。十一者既不安住常修善法甚爲難得。
T1605_.31.0694a17: 十二者於諸善法既不恒修。心未得定能速
T1605_.31.0694a18: 得定。心已得定能速解脱甚爲難得
T1605_.31.0694a19: 何等祕密決擇。謂説餘義名句文身。隱密轉
T1605_.31.0694a20: 變更顯餘義。如契經言
T1605_.31.0694a21:     逆害於父母王及二多聞
T1605_.31.0694a22:     誅國及隨行是人説清淨
T1605_.31.0694a23: 又契經言
T1605_.31.0694a24:     不信不知恩斷<#0694_3/>蜜無容處
T1605_.31.0694a25:     恒食人所吐是最上丈夫
T1605_.31.0694a26: 又契經言
T1605_.31.0694a27:     覺不堅爲堅善住於顛倒
T1605_.31.0694a28:     極煩惱所惱得最上菩提
T1605_.31.0694a29: 又契經言。菩薩摩訶薩成就五法。施波羅蜜
T1605_.31.0694b01: 多速得圓滿。何等爲五。一者増益慳悋法性。
T1605_.31.0694b02: 二者於施有倦。三者憎惡乞求。四者無暫少
T1605_.31.0694b03: 施。五者遠離於施
T1605_.31.0694b04: 又契經言。菩薩摩訶薩成就五法名梵行者。
T1605_.31.0694b05: 成就第一清淨梵行。何等爲五。一者常求以
T1605_.31.0694b06: 欲離欲。二者捨斷欲法。三者欲貪已生即便
T1605_.31.0694b07: 堅執。四者怖治欲法。五者三二數<#0694_4/>貪
T1605_.31.0694b08: 何故此論名爲大乘阿毘達磨集。略有三義。
T1605_.31.0694b09: 謂等所集故。遍所集故。正所集故
T1605_.31.0694b10: 大乘阿毘達磨集論卷第七
T1605_.31.0694b11:

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