大正蔵検索 INBUDS
|
阿毘達磨大毘婆沙論 (No. 1545_ 五百大阿羅漢造 玄奘譯 ) in Vol. 27 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 [行番号:有/無] [返り点:無/有] [CITE]
T1545_.27.0406a01: 一現見。謂知財現見。復次欲界苦有善不善 T1545_.27.0406a02: 無記三種故先別觀。色無色界苦唯有善無 T1545_.27.0406a03: 記二種故後合觀。復次行者成就欲界異生 T1545_.27.0406a04: 性故先別觀欲界苦。不成就色無色界異 T1545_.27.0406a05: 生性故。後合觀色無色界苦。謂法應爾。若 T1545_.27.0406a06: 成就此界異生性者。即先觀此界*苦。復次 T1545_.27.0406a07: 於欲界苦先起誹謗故先別現觀而生於 T1545_.27.0406a08: 信。於色無色界苦後起誹謗故後合現觀 T1545_.27.0406a09: 而生於信。由如是等種種因縁。先別觀欲 T1545_.27.0406a10: 界苦。後合觀色無色界苦。三諦現觀准此 T1545_.27.0406a11: 應知 T1545_.27.0406a12: 問若以共相現觀諦者。復於何時以如實 T1545_.27.0406a13: 智觀諦自相。於諦自相若不能觀。云何名 T1545_.27.0406a14: 爲現觀諦者。答非如實智於諸自相以自 T1545_.27.0406a15: 相觀名諦現觀。而如實智於諸自相。以共 T1545_.27.0406a16: 相觀名諦現觀。復次於諦自相共相無知。 T1545_.27.0406a17: 現觀諦時一切頓斷雖觀共相。而亦得名 T1545_.27.0406a18: 如實現觀諸諦自相。復次苦非常等名諦自 T1545_.27.0406a19: 相。此於諸蘊即名共相。故於諸諦觀苦 T1545_.27.0406a20: 等時。即名現觀自相共相。蘊等自相差別 T1545_.27.0406a21: 無邊。觀之不能斷諸煩惱。故現觀位不各 T1545_.27.0406a22: 別觀。問入現觀時既總觀蘊。如何於諦不 T1545_.27.0406a23: 總觀耶。答入現觀時觀四諦理。斷迷四諦 T1545_.27.0406a24: 別相煩惱。無一煩惱總迷四諦。故於四諦 T1545_.27.0406a25: 不總現觀。於諸蘊中有總迷惑。故於諸蘊 T1545_.27.0406a26: 得總現觀。又蘊自相非諸諦理。無始已了故 T1545_.27.0406a27: 不復觀四諦自相無始未了。故今於彼各 T1545_.27.0406a28: 別現觀 T1545_.27.0406a29: *説一切有部發智大毘婆沙論*卷第七十八 T1545_.27.0406b01: T1545_.27.0406b02: T1545_.27.0406b03: T1545_.27.0406b04: 九 T1545_.27.0406b05: 五百大阿羅漢等造 T1545_.27.0406b06: *三藏法師玄奘奉 詔譯 T1545_.27.0406b07: 結蘊第二中十門納息第四之九 T1545_.27.0406b08: 如契經説。苦聖諦應以慧遍知。阿毘達磨 T1545_.27.0406b09: 説。智所遍知謂一切法。問若一切法是所遍 T1545_.27.0406b10: 知如阿毘達磨説。何故契經唯説以慧應 T1545_.27.0406b11: 遍知苦。答契經唯依出世間慧。説苦聖諦 T1545_.27.0406b12: 是應遍知。阿毘達磨總依世間出世間慧。説 T1545_.27.0406b13: 一切法是所遍知。如世間出世間有漏無漏 T1545_.27.0406b14: 縛解繋不繋應知亦爾。復次契經唯依近遍 T1545_.27.0406b15: 知慧説苦聖諦是應遍知。阿毘達磨依近遠 T1545_.27.0406b16: 慧説一切法是所遍知。如近遠隣逼非隣 T1545_.27.0406b17: 逼和合非和合應知亦爾。復次契經唯依觀 T1545_.27.0406b18: 共相慧説苦聖諦是應遍知阿毘達磨總依 T1545_.27.0406b19: 觀自相共相慧説一切法是所遍知。如自相 T1545_.27.0406b20: 共相慧。自相共相覺自相共相作意應知亦 T1545_.27.0406b21: 爾。復次契經唯依不共慧説苦聖諦是應遍 T1545_.27.0406b22: 知。阿毘達磨總依共不共慧説一切法是所 T1545_.27.0406b23: 遍知。復次契經依現觀時説苦聖諦是應遍 T1545_.27.0406b24: 知。阿毘達磨依行諦時説一切法是所遍 T1545_.27.0406b25: 知。復次契經依施設覺説苦聖諦是應遍 T1545_.27.0406b26: 知。阿毘達磨依勝義覺説一切法是所遍 T1545_.27.0406b27: 知。問施設覺者義何謂耶。答依果麁顯易 T1545_.27.0406b28: 見。方便説遍知苦。依生死因不續。方便説 T1545_.27.0406b29: 永斷集。依具二徳不在身。方便説應證滅。 T1545_.27.0406c01: 依能永斷諸煩惱道。方便説應修道。如是 T1545_.27.0406c02: 名爲施設覺義。非盡理故立施設名。脇尊 T1545_.27.0406c03: 者言。世尊唯説應遍知苦。或謂唯苦是應遍 T1545_.27.0406c04: 知。故對法中説一切法是所遍知。世尊唯説 T1545_.27.0406c05: 集應永斷。或謂唯集是應永斷故。對法中説 T1545_.27.0406c06: 有漏法皆應永斷。世尊唯説滅應作證。或謂 T1545_.27.0406c07: 唯滅是應作證。故對法中依得作證説諸善 T1545_.27.0406c08: 法皆應作證。世尊唯説道應修習。或謂唯道 T1545_.27.0406c09: 是應修習。故對法中總説一切善有爲法皆 T1545_.27.0406c10: 應修習。此則顯示經義不了。阿毘達磨是了 T1545_.27.0406c11: 義説。復次爲令永斷生死道路故佛唯説 T1545_.27.0406c12: 應遍知苦。謂有身見是六十二見趣根本。見 T1545_.27.0406c13: 趣是餘煩惱根本。諸餘煩惱是業根本。諸業 T1545_.27.0406c14: 復是異熟根本。依止異熟生長一切善不善 T1545_.27.0406c15: 無記法。由此輪轉生死無窮。遍知苦時斷 T1545_.27.0406c16: 有身見。身見斷故生死路絶。故佛唯説應遍 T1545_.27.0406c17: 知苦。復次爲令永斷五我見十五我所見。 T1545_.27.0406c18: 故佛唯説應遍知苦。復次爲令永斷有身 T1545_.27.0406c19: 見邊執見。及爲證得空無願三摩地。故佛唯 T1545_.27.0406c20: 説應遍知苦。復次從無始來諸有情類於 T1545_.27.0406c21: 五取蘊。起我有情命者生者及養育者數取 T1545_.27.0406c22: 趣想。誰能斷此諸惡倒想。令得法想謂苦 T1545_.27.0406c23: 遍知。故佛唯説應遍知苦。復次從無始來 T1545_.27.0406c24: 於苦非常空非我蘊起常樂我淨想。誰能 T1545_.27.0406c25: 斷此諸顛倒想。令得無顛倒想謂苦遍知。 T1545_.27.0406c26: 故佛唯説應遍知苦。復次從無始來諸有情 T1545_.27.0406c27: 類。雖爲諸蘊損惱逼切如荷重擔。而於諸 T1545_.27.0406c28: 蘊希求貪著。如諸嬰兒。雖爲乳母打罵逼 T1545_.27.0406c29: 切。而歸附之。欲令有情斷蘊貪著。故佛唯 T1545_.27.0407a01: 説應遍知苦。復次從無始來諸有情類。由 T1545_.27.0407a02: 諸煩惱惡行顛倒。令心心所於境邪曲。誰 T1545_.27.0407a03: 令正直謂苦遍知。故佛唯説應遍知苦。復次 T1545_.27.0407a04: 諸瑜伽師若遍知苦便能安住無倒想心。設 T1545_.27.0407a05: 彼現觀苦聖諦已。於餘聖諦不復現觀。有 T1545_.27.0407a06: 人問言此五取蘊爲苦爲樂。答言唯苦如 T1545_.27.0407a07: 熱鐵團。復問取蘊爲常非常。答言非常一刹 T1545_.27.0407a08: 那後決定不住。復問取蘊爲淨不淨。答言不 T1545_.27.0407a09: 淨如糞穢聚。復問取蘊有我無我。答言無我 T1545_.27.0407a10: 作者受者皆不可得唯空行聚。此無顛倒由 T1545_.27.0407a11: 苦遍知。故佛唯説應遍知苦。復次取蘊如病 T1545_.27.0407a12: 性不調適。取蘊如癰性能逼惱。取蘊如箭 T1545_.27.0407a13: 性能損害。取蘊如刀性能傷切。取蘊如毒性 T1545_.27.0407a14: 能殺害。取蘊如火性能焚燒。取蘊如怨性 T1545_.27.0407a15: 不饒益。取蘊如邊城恒爲種種業煩惱賊 T1545_.27.0407a16: 之所侵擾。能知此者謂苦遍知。故佛唯説 T1545_.27.0407a17: 應遍知苦。復次諸瑜伽師。若遍知苦名遇眞 T1545_.27.0407a18: 佛出現世間。名入勝義如理正法。名眞出 T1545_.27.0407a19: 家。名眞受用正法財寶得無障礙。故佛唯 T1545_.27.0407a20: 説應遍知苦。復次諸瑜伽師。若遍知苦名 T1545_.27.0407a21: 捨曾縁得未曾縁。名捨共得不共。名捨 T1545_.27.0407a22: 世間得出世間。故佛唯説應遍知苦。復次 T1545_.27.0407a23: 諸瑜伽師。若遍知苦開未曾開聖道門。故能 T1545_.27.0407a24: 捨未曾捨異生性。能得未曾得聖性。故佛唯 T1545_.27.0407a25: 説應遍知苦。復次諸瑜伽師。若遍知苦捨名 T1545_.27.0407a26: 得名捨界得界捨性得性捨名得名者。謂 T1545_.27.0407a27: 捨異生名得聖者名捨界得界者。謂捨異 T1545_.27.0407a28: 生界分。得聖者界分。捨性得性者。謂捨異 T1545_.27.0407a29: 生種性。得聖者種性。故佛唯説應遍知苦。 T1545_.27.0407b01: 復次諸瑜伽師。若遍知苦得心不得心因。 T1545_.27.0407b02: 得苦不得苦因。得明不得明因。故佛唯 T1545_.27.0407b03: 説應遍知苦。復次諸瑜伽師。若遍知苦捨五 T1545_.27.0407b04: 同分得八同分。五同分者謂五無間業同分。 T1545_.27.0407b05: 八同分者謂四向四果同分。故佛唯説應遍 T1545_.27.0407b06: 知苦。復次諸瑜伽師。若遍知苦則捨如柳絮 T1545_.27.0407b07: 異生性。住如帝幢佛法性。故佛唯説應遍知 T1545_.27.0407b08: 苦。復次諸瑜伽師。若遍知苦名爲最初得法 T1545_.27.0407b09: 證淨。故佛唯説應遍知苦。復次諸瑜伽師。若 T1545_.27.0407b10: 遍知苦名最初得無有是處。如契經説無 T1545_.27.0407b11: 有是處。見聖諦者故斷他命越所學處 T1545_.27.0407b12: 乃至廣説。故佛唯説應遍知苦。復次諸瑜伽 T1545_.27.0407b13: 師。若遍知苦名爲最初入大法海。登大法 T1545_.27.0407b14: 山。摧大怨敵。昇大法座。故佛唯説應遍知 T1545_.27.0407b15: 苦。復次苦應遍知非皆永斷。集應永斷不 T1545_.27.0407b16: 應唯遍知。滅應作證不應唯遍知。道應 T1545_.27.0407b17: 修習不應唯遍知。故佛唯説應遍知苦。復 T1545_.27.0407b18: 次於四聖諦皆應遍知。苦在最初故唯説 T1545_.27.0407b19: 苦 T1545_.27.0407b20: 如契經説。苦集聖諦應以慧永斷。阿毘達 T1545_.27.0407b21: 磨説。應永斷者謂有漏法。若説唯愛是集 T1545_.27.0407b22: 諦者。應問彼言諸有漏法皆應永斷如對 T1545_.27.0407b23: 法説。何故世尊唯説愛應永斷非餘一切 T1545_.27.0407b24: 有漏法耶。彼應如前愛爲集。答若説一切 T1545_.27.0407b25: 有漏法因是集諦者。應問苦諦亦應永斷 T1545_.27.0407b26: 何故唯説集應永斷。答佛爲捨苦故作是 T1545_.27.0407b27: 説汝等若欲捨衆苦者應永斷集。集永斷 T1545_.27.0407b28: 故苦則不生名眞捨苦。復次佛爲捨果故 T1545_.27.0407b29: 作是説。汝等若欲捨苦果者應永斷因。因 T1545_.27.0407c01: 永斷故苦果不生名眞捨果。復次爲止苦 T1545_.27.0407c02: 流故作是説。如止流者當堰水源。欲止 T1545_.27.0407c03: 苦流應永斷集。復次永斷集故。便害倶因 T1545_.27.0407c04: 離倶繋。得無漏離繋得。滅有頂遍行因。故 T1545_.27.0407c05: 佛唯説集應永斷。復次若斷因者果即隨斷。 T1545_.27.0407c06: 若滅因者果即隨滅。若棄因者果即隨棄。若 T1545_.27.0407c07: 吐因者果即隨吐。故佛唯説集應永斷。復 T1545_.27.0407c08: 次世尊欲令諸有情類捨蘊重擔故作是 T1545_.27.0407c09: 説。謂如有人荷負重擔經嶮難處。而復蹎 T1545_.27.0407c10: 蹶爲擔逼切欲脱無由。有人語言欲脱此 T1545_.27.0407c11: 擔當斷擔索乃可脱之。如是有情荷蘊 T1545_.27.0407c12: 重擔經歴生死諸嶮難處。爲蘊重擔之所 T1545_.27.0407c13: 逼切故。佛告言汝等若欲脱蘊重擔當永 T1545_.27.0407c14: 斷集。集既斷已蘊擔便脱。復次爲對外道 T1545_.27.0407c15: 故作是説。謂諸外道苦果所逼。雖厭苦果 T1545_.27.0407c16: 而不斷因。如愚癡狗捨人逐塊。故佛告彼 T1545_.27.0407c17: 汝等厭苦當永斷集。集因斷已苦果不生便 T1545_.27.0407c18: 得解脱。復次集引三界下中上果。若永斷 T1545_.27.0407c19: 集苦果不生。是故世尊告有情類。汝等厭 T1545_.27.0407c20: 苦當永斷集。復次集能生長三種苦果。若 T1545_.27.0407c21: 永斷集彼不生長。是故世尊告有情類。若 T1545_.27.0407c22: 厭三苦當永斷集。復次集能生長四種苦 T1545_.27.0407c23: 生。若永斷集彼不生長。是故世尊告有情 T1545_.27.0407c24: 類。若厭四苦當永斷集。復次集能生長五 T1545_.27.0407c25: 種苦趣。若永斷集彼不生長。是故世尊告 T1545_.27.0407c26: 有情類。若厭五苦當永斷集。復次苦但應 T1545_.27.0407c27: 捨不應斷之。故佛唯説集應永斷。由如 T1545_.27.0407c28: 是等種種因縁世尊唯説集應永斷 T1545_.27.0407c29: 如契經説苦滅聖諦應以慧作證。阿毘達 T1545_.27.0408a01: 磨説得作證者謂諸善法。問若諸善法皆 T1545_.27.0408a02: 應作證如對法説。何故世尊唯作是説滅 T1545_.27.0408a03: 應作證。答滅是解脱離繋爲相。故佛唯説 T1545_.27.0408a04: 滅應作證。復次滅無處所亦無所依。故佛 T1545_.27.0408a05: 唯説滅應作證。復次滅雖是因而無有果。 T1545_.27.0408a06: 滅雖是果而無有因。故佛唯説滅應作證。 T1545_.27.0408a07: 復次滅雖是因而無有因。滅雖是果而無 T1545_.27.0408a08: 有果。故佛唯説滅應作證。復次滅是能作 T1545_.27.0408a09: 非有能作。是縁非有縁。是離非有離。故 T1545_.27.0408a10: 佛唯説滅應作證。復次滅令蘊無而不變 T1545_.27.0408a11: 法。故佛唯説滅應作證。復次滅能息三墮 T1545_.27.0408a12: 四遮五故佛唯説滅應作證。復次滅是一味 T1545_.27.0408a13: 廣大道果。能淨四姓及諸名言名無上法。 T1545_.27.0408a14: 故佛唯説滅應作證復次滅唯無漏得通二 T1545_.27.0408a15: 種。滅唯非學非無學得通三種。滅一諦攝得 T1545_.27.0408a16: 三諦攝。滅唯不繋得通三種。滅唯不斷得通 T1545_.27.0408a17: 二種。故佛唯説滅應作證。復次滅是善亦是 T1545_.27.0408a18: 常。是善亦離世。是善亦離蘊。是善無三品。 T1545_.27.0408a19: 是善無前後。故佛唯説滅應作證。復次滅 T1545_.27.0408a20: 是沙門果非沙門。是婆羅門果非婆羅門。是 T1545_.27.0408a21: 梵行果非梵行。是道果非道。故佛唯説滅 T1545_.27.0408a22: 應作證。復次爲證滅故證有爲善。故佛唯 T1545_.27.0408a23: 説滅應作證。由如是等種種因縁。故佛唯 T1545_.27.0408a24: 説滅應作證 T1545_.27.0408a25: 如契經説。趣苦滅道聖諦應以慧修習。阿 T1545_.27.0408a26: 毘達磨説應修習法者謂有爲善法。問諸 T1545_.27.0408a27: 有爲善皆應修習如對法説。何故世尊唯 T1545_.27.0408a28: 作是説應修聖道。答聖道應修不應永 T1545_.27.0408a29: 斷。非如餘善應斷應修。故佛唯説應修 T1545_.27.0408b01: 聖道。復次聖道唯有得修習修。非如餘善 T1545_.27.0408b02: 具四種修。所謂得習對治除遣。故佛唯説應 T1545_.27.0408b03: 修聖道。復次聖道具善無漏二聖。非如餘 T1545_.27.0408b04: 善唯有善聖。故佛唯説應修聖道。復次聖 T1545_.27.0408b05: 道應修不斷縁彼貪等煩惱。非如餘善亦 T1545_.27.0408b06: 修亦斷縁彼煩惱。故佛唯説應修聖道。復 T1545_.27.0408b07: 次聖道應修是出非沒。非如餘善雖是應 T1545_.27.0408b08: 修亦出亦沒。謂出欲界沒初靜慮。乃至出 T1545_.27.0408b09: 無所有處沒非想非非想處。故佛唯説應 T1545_.27.0408b10: 修聖道。問得聖道者離欲染已生初靜 T1545_.27.0408b11: 慮。乃至離無所有處染已生非想非非想 T1545_.27.0408b12: 處。如何聖道是出非沒。答雖有是事而諸 T1545_.27.0408b13: 聖道不招異熟。非如餘善能招異熟。故諸 T1545_.27.0408b14: 聖道唯名爲出。復次修習聖道能損諸有。 T1545_.27.0408b15: 能害諸有。能破諸有修習餘善長養諸有。 T1545_.27.0408b16: 攝益諸有。任持諸有。故佛唯説應修聖道。 T1545_.27.0408b17: 復次修習聖道斷有流轉生老病死令不 T1545_.27.0408b18: 相續。修習餘善續有流轉生老病死不令 T1545_.27.0408b19: 間斷。故佛唯説應修聖道。復次修習聖道 T1545_.27.0408b20: 是趣苦有世間生老病死滅行。修習餘善是 T1545_.27.0408b21: 趣苦有世間生老病死集行。故佛唯説應 T1545_.27.0408b22: 修聖道。復次修習聖道非有身見事。乃至 T1545_.27.0408b23: 不墮苦集諦攝。修習餘善是有身見事。乃 T1545_.27.0408b24: 至墮在苦集諦攝。故佛唯説應修聖道。復 T1545_.27.0408b25: 次修習聖道非界趣生生老病死流轉之因。 T1545_.27.0408b26: 修習餘善是界趣生生老病死流轉之因。故 T1545_.27.0408b27: 佛唯説應修聖道。復次修習聖道令界趣 T1545_.27.0408b28: 生生老病死流轉都盡。修習餘善令界趣生 T1545_.27.0408b29: 生老病死流轉無盡。故佛唯説應修聖道。 T1545_.27.0408c01: 復次聖道唯是可愛可愛果。可喜可喜果。可 T1545_.27.0408c02: 意可意果。可欣可欣果。可樂可樂果。餘善不 T1545_.27.0408c03: 爾。故佛唯説應修聖道。復次聖道是沙門 T1545_.27.0408c04: 是沙門果。是婆羅門是婆羅門果。是梵行是 T1545_.27.0408c05: 梵行果。是道是道果。故佛唯説應修聖道。 T1545_.27.0408c06: 復次修習聖道定趣涅槃。修習餘善所趣 T1545_.27.0408c07: 不定。故佛唯説應修聖道。由如是等種種 T1545_.27.0408c08: 因縁。故佛唯説應修聖道 T1545_.27.0408c09: 有十六行相縁四聖諦起。謂縁苦諦有四 T1545_.27.0408c10: 行相。一苦二非常三空四非我。縁集諦有 T1545_.27.0408c11: 四行相。一因二集三生四縁。縁滅諦有四 T1545_.27.0408c12: 行相。一滅二靜三妙四離。縁道諦有四行 T1545_.27.0408c13: 相。一道二如三行四出。問十六行相名有十 T1545_.27.0408c14: 六實體有幾。有作是説。名有十六實體有 T1545_.27.0408c15: 七。謂縁苦諦四種行相名有四種實體亦 T1545_.27.0408c16: 四。縁餘三諦各四行相名雖有四實體唯 T1545_.27.0408c17: 一。問何故縁苦有四行相名有四種實體 T1545_.27.0408c18: 亦四。縁餘三諦而不爾耶。答縁苦行相是 T1545_.27.0408c19: 四顛倒近對治故。如四顛倒名體各四。縁餘 T1545_.27.0408c20: 三諦所起行相非四顛倒近對治。故名雖有 T1545_.27.0408c21: 四實體唯一。評曰應作是説。十六行相名 T1545_.27.0408c22: 與實體倶有十六。如名與體。名施設體施 T1545_.27.0408c23: 設。名異相體異相。名異性體異性。名差別體 T1545_.27.0408c24: 差別。名建立體建立。名覺了體覺了。應知亦 T1545_.27.0408c25: 爾。問言行相者自性是何。答自性是慧。應 T1545_.27.0408c26: 知此中慧是行相。亦是能行亦是所行。與慧 T1545_.27.0408c27: 相應心心所法雖非行相而是能行亦是所 T1545_.27.0408c28: 行。與慧倶有不相應行。及餘有法雖非行 T1545_.27.0408c29: 相亦非能行而是所行。有作是説。言行 T1545_.27.0409a01: 相者總以一切心心所法爲其自性。若作 T1545_.27.0409a02: 是説。諸心心所皆是行相。亦是能行亦是所 T1545_.27.0409a03: 行。餘一切法雖非行相亦非能行而是所 T1545_.27.0409a04: 行。復有説者。所言行相以一切法爲其自 T1545_.27.0409a05: 性。若作是説。諸相應法亦是行相。亦是能行 T1545_.27.0409a06: 亦是所行。不相應法雖是行相亦是所行而 T1545_.27.0409a07: 非能行。評曰應作是説。言行相者自性是 T1545_.27.0409a08: 慧如初所説。如是名爲行相自性。我物自 T1545_.27.0409a09: 體相分本性 T1545_.27.0409a10: 已説自性所以今當説。問何故名行相。行 T1545_.27.0409a11: 相是何義。答於諸境相簡擇而轉是行相義。 T1545_.27.0409a12: 問何故名苦廣説乃至何故名出。答傷痛逼 T1545_.27.0409a13: 迫如荷重擔。違逆聖心故名爲苦。由二 T1545_.27.0409a14: 縁故説名非常。一由所作。二由屬縁。由所 T1545_.27.0409a15: 作者。諸有爲法一刹那頃能有所作。第二刹 T1545_.27.0409a16: 那不復能作。由屬縁者諸有爲法繋屬衆 T1545_.27.0409a17: 縁。方有所作違我所見故名爲空。違於我 T1545_.27.0409a18: 見故名非我。如種子法故名爲因。能等出 T1545_.27.0409a19: 現故名爲集。令有續起故名爲生。能有成 T1545_.27.0409a20: 辦故名爲縁。譬如埿團輪繩水等衆縁和 T1545_.27.0409a21: 合成辦瓶等。取蘊永盡故名爲滅。有爲相息 T1545_.27.0409a22: 故名爲靜。是善是常故名爲妙。最極安隱 T1545_.27.0409a23: 故名爲離。是離自體非有離故。違害邪道 T1545_.27.0409a24: 故名爲道。違害非理故名爲如。趣涅槃宮 T1545_.27.0409a25: 故名爲行。能永超度故名爲出。是能出性非 T1545_.27.0409a26: 沒性故。復次麁重所逼故名爲苦。性不究 T1545_.27.0409a27: 竟故名非常。内離士夫作者受者遣作受 T1545_.27.0409a28: 者故名爲空。性不自在故名非我。引發諸 T1545_.27.0409a29: 有故名爲因。令有等現故名爲集能有 T1545_.27.0409b01: 滋産故名爲生。有所造作故名爲縁。性不 T1545_.27.0409b02: 相續盡諸相續故名爲滅。三火永寂故名爲 T1545_.27.0409b03: 靜。脱諸災横故名爲妙。出衆過患故名爲 T1545_.27.0409b04: 離。是出要路故名爲道。能契正理故名爲 T1545_.27.0409b05: 如。能正趣向故名爲行。永超生死故名爲 T1545_.27.0409b06: 出 T1545_.27.0409b07: 問有四行相觀生死果。何故此果但名苦 T1545_.27.0409b08: 諦不名非常空非我諦。答亦應説爲非常 T1545_.27.0409b09: 等諦。而不説者是有餘説。復次既説爲苦 T1545_.27.0409b10: 諦當知已説爲非常空及非我諦以相同 T1545_.27.0409b11: 故。復次苦相不共唯有漏法是苦非餘故名 T1545_.27.0409b12: 苦諦。非常等三是餘共相。謂非常相三諦皆 T1545_.27.0409b13: 有。空非我相遍一切法。故此不名非常等 T1545_.27.0409b14: 諦。復次苦違諸有。有情聞之能捨生死故 T1545_.27.0409b15: 名苦諦。美妙飮食持與小兒。若語是苦彼 T1545_.27.0409b16: 便遠棄。語非常等彼無捨心。是故不名非 T1545_.27.0409b17: 常等諦。復次生死有苦愚智同信。外道聞之 T1545_.27.0409b18: 亦不誹謗。聞非常等有不生信。故名苦 T1545_.27.0409b19: 諦非非常等。復次能知所知易分別故。但 T1545_.27.0409b20: 名苦諦非非常等。謂佛世尊説有苦智故 T1545_.27.0409b21: 此所知但名苦諦。如智所知。覺所覺。根根 T1545_.27.0409b22: 義。行相所縁。有境及境。應知亦爾。復次此苦 T1545_.27.0409b23: 諦名舊所傳説是舊文句。過去諸佛過殑伽 T1545_.27.0409b24: 沙皆以苦名表示此諦。今佛亦爾故不應 T1545_.27.0409b25: 責。復次此諦四相苦相最初。是故世尊但名 T1545_.27.0409b26: 苦諦。問有四行相觀生死因。何故此因但 T1545_.27.0409b27: 名集諦不名因等三種諦耶。答亦應説爲 T1545_.27.0409b28: 因生縁諦而不説者是有餘説。復次既説 T1545_.27.0409b29: 爲集諦當知已説因生縁諦以相同故。復 T1545_.27.0409c01: 次能知所知易分別故但名集諦非因生 T1545_.27.0409c02: 縁。謂佛世尊説有集智故此所知但名集 T1545_.27.0409c03: 諦。如智所知覺所覺等應知亦爾。復次此 T1545_.27.0409c04: 集諦名舊所傳説是舊文句。過去諸佛過殑 T1545_.27.0409c05: 伽沙皆以集名表示此諦。今佛亦爾故不 T1545_.27.0409c06: 應責。復次集相但於有漏法有。招集生死 T1545_.27.0409c07: 非無漏故。因生縁相無漏亦有。聖道亦名 T1545_.27.0409c08: 因生縁故。集不共故立以諦名。是故世尊但 T1545_.27.0409c09: 名集諦。問有四行相觀於涅槃。何故涅槃 T1545_.27.0409c10: 唯名滅諦不名靜等三種諦耶。答亦應説 T1545_.27.0409c11: 爲靜妙離諦。而不説者是有餘説。復次既 T1545_.27.0409c12: 説爲滅諦當知已説靜妙離諦以相同 T1545_.27.0409c13: 故。復次能知所知易分別故但名滅諦非 T1545_.27.0409c14: 靜妙離。謂佛世尊説有滅智故此所知但 T1545_.27.0409c15: 名滅諦。如智所知覺所覺等應知亦爾。復 T1545_.27.0409c16: 次滅名不共故立諦名。滅名唯顯究竟滅 T1545_.27.0409c17: 故。靜名濫定妙離濫道故不名爲靜妙離 T1545_.27.0409c18: 諦。復次此滅諦名舊所傳説是舊文句。過去 T1545_.27.0409c19: 諸佛過殑伽沙皆以滅名表示此諦。今佛亦 T1545_.27.0409c20: 爾故不應責。復次此諦四相滅相最初是故 T1545_.27.0409c21: 世尊但名滅諦。問有四行相觀於聖道。何 T1545_.27.0409c22: 故聖道但名道諦不名如等三種諦耶。答 T1545_.27.0409c23: 亦應説爲如行出諦。而不説者是有餘説。 T1545_.27.0409c24: 復次既説爲道諦當知已説如行出諦以 T1545_.27.0409c25: 相同故。復次能知所知易分別故。但名道 T1545_.27.0409c26: 諦非如行出。謂佛世尊説有道智。故此所 T1545_.27.0409c27: 知但名道諦。如智所知覺所覺等應知亦 T1545_.27.0409c28: 爾。復次道名唯顯趣涅槃路故立諦名。如 T1545_.27.0409c29: 濫正理。行通有漏。出通涅槃。故此不名 T1545_.27.0410a01: 如行出諦。復次此道諦名舊所傳説是舊文 T1545_.27.0410a02: 句。過去諸佛過殑伽沙皆以道名表示此 T1545_.27.0410a03: 諦。今佛亦爾故不應責。復次此諦四相道相 T1545_.27.0410a04: 最初是故世尊但名道諦 T1545_.27.0410a05: 毘奈耶説。世尊有時爲四天王先以聖語 T1545_.27.0410a06: 説四聖諦四天王中二能領解二不領解。世 T1545_.27.0410a07: 尊憐愍饒益彼故。以南印度邊國俗語説 T1545_.27.0410a08: 四聖諦。謂瑿泥迷泥部達*部。二天 T1545_.27.0410a09: 王中一能領解一不領解。世尊憐愍饒益彼 T1545_.27.0410a10: 故。復以一種篾戻車語説四聖諦。謂摩奢 T1545_.27.0410a11: 覩奢僧攝摩薩縛怛羅毘刺遲。時四天王皆 T1545_.27.0410a12: 得領解。問佛以聖語説四聖諦能令所化 T1545_.27.0410a13: 皆得解不。設爾何失。二倶有過。所以者何。 T1545_.27.0410a14: 若言能者後二天王聞聖語説何故不解。若 T1545_.27.0410a15: 不能者伽他所説當云何通。如有頌言 T1545_.27.0410a16: 佛以一音演説法 衆生隨類各得解 T1545_.27.0410a17: 皆謂世尊同其語 獨爲我説種種義 T1545_.27.0410a18: 一音者謂梵音。若至那人來在會坐。謂佛 T1545_.27.0410a19: 爲説*至那音義。如是礫迦葉筏那達刺陀末 T1545_.27.0410a20: *婆佉沙覩貨羅博喝羅等人來在會坐。各 T1545_.27.0410a21: 各謂佛獨爲我説自國音義。聞已隨類各 T1545_.27.0410a22: 得領解。又貪行者來在會坐。聞佛爲説不 T1545_.27.0410a23: 淨觀義。若瞋行者來在會坐。聞佛爲説慈 T1545_.27.0410a24: 悲觀義。若癡行者來在會坐。聞佛爲説縁 T1545_.27.0410a25: 起觀義。憍慢行等類此應知。此伽他中既 T1545_.27.0410a26: 作是説。如何可説佛以聖語。説四聖諦不 T1545_.27.0410a27: 令一切所化有情皆得領解。有作是説。佛 T1545_.27.0410a28: 以聖語説四聖諦能令一切所化有情皆 T1545_.27.0410a29: 得領解。問若爾何故後二天王聞聖語説而 T1545_.27.0410b01: 不能解。答彼四天王意樂有異。爲滿彼意 T1545_.27.0410b02: 故佛異説。謂二天王作如是念。若佛爲我 T1545_.27.0410b03: 以聖語説四聖諦者我能受行。第三天王 T1545_.27.0410b04: 作如是念。若佛爲我以南印度邊國俗語 T1545_.27.0410b05: 説四諦者我能受行弟四天王作如是念。 T1545_.27.0410b06: 若佛爲我隨以一種*篾戻車語説四諦者 T1545_.27.0410b07: 我能受行。是故世尊隨彼意説。復次世尊 T1545_.27.0410b08: 欲顯於諸言音皆能善解故作是説。謂有 T1545_.27.0410b09: 生疑佛唯能作聖語説法。於餘言音未必 T1545_.27.0410b10: 自在。爲決彼疑佛以種種言音説法。顯 T1545_.27.0410b11: 於諸方言音自在。所説法要聞皆受行。復次 T1545_.27.0410b12: 有所化者依佛不變形言而得受化。有所 T1545_.27.0410b13: 化者依佛轉變形言而得受化。依佛不變 T1545_.27.0410b14: 形言得受化者。若變形言而爲説法彼不 T1545_.27.0410b15: 能解。如説佛在摩掲陀國爲度池堅歩 T1545_.27.0410b16: 行十二踰繕那故七萬衆生皆得見諦。彼皆 T1545_.27.0410b17: 依佛不變形言而得受化。若變形言爲説 T1545_.27.0410b18: 法者。彼諸衆生應不見諦。依佛轉變形言 T1545_.27.0410b19: 得受化者。若不變形言而爲説法彼不 T1545_.27.0410b20: 能解。是故世尊作三種語。爲四天王説四 T1545_.27.0410b21: 聖諦。復有説者。佛以一音説四聖諦。不 T1545_.27.0410b22: 令一切所化有情皆能領解。世尊雖有自 T1545_.27.0410b23: 在神力。而於境界不能改越。如不能令 T1545_.27.0410b24: 耳見諸色眼聞聲等。問若爾前頌當云何 T1545_.27.0410b25: 通。答不必須通非三藏故。諸讃佛頌言多 T1545_.27.0410b26: 過實。如分別論者。讃説世尊心常在定。善 T1545_.27.0410b27: 安住念及正知故。又讃説佛恒不睡眠離諸 T1545_.27.0410b28: 蓋故。如彼讃佛實不及言前頌亦然故不 T1545_.27.0410b29: 須釋。復次如來言音遍諸聲境隨所欲語 T1545_.27.0410c01: 皆能作之。謂佛若作*至那國語勝在*至 T1545_.27.0410c02: 那中華生者。乃至若作博喝羅語勝在彼 T1545_.27.0410c03: 國中都生者。以佛言音遍諸聲境故。彼伽 T1545_.27.0410c04: 他作如是説。復次佛語輕利速疾迴轉。雖 T1545_.27.0410c05: 種種語而謂一時。謂佛若作至那語已無間 T1545_.27.0410c06: 復作礫迦國語。乃至復作博喝羅語。以速 T1545_.27.0410c07: 轉故皆謂一時。如旋火輪非輪輪想。前頌 T1545_.27.0410c08: 依此故亦無違。復次如來言音雖有多種。 T1545_.27.0410c09: 而同有益故説一音 T1545_.27.0410c10: 如契經説佛告苾芻。此苦聖諦我昔未聞。 T1545_.27.0410c11: 於此法中如理作意。由此便生眼智明覺。 T1545_.27.0410c12: 此苦聖諦慧應遍知我昔未聞乃至廣説。此 T1545_.27.0410c13: 苦聖諦慧已遍知我昔未聞乃至廣説。集滅 T1545_.27.0410c14: 道諦廣説亦爾。此苦聖諦我昔未聞等。顯未 T1545_.27.0410c15: 知當知根。此苦聖諦慧應遍知等。顯已知根。 T1545_.27.0410c16: 此苦聖諦慧已遍知等。顯具知根。集滅道諦 T1545_.27.0410c17: 各顯三根應知亦爾。大徳法救作如是説。 T1545_.27.0410c18: 我思此經擧身毛竪。以佛所説必不違義 T1545_.27.0410c19: 定有次第。今此契經越次第説具知根。後 T1545_.27.0410c20: 復説未知當知根故。非佛獨覺及諸聲聞。 T1545_.27.0410c21: 得有如是觀行次第。具知根後如何復起 T1545_.27.0410c22: 初無漏根。若捨此經必不應理。佛初説故 T1545_.27.0410c23: 以五苾芻而爲上首。八萬諸天聞此所説 T1545_.27.0410c24: 皆證法故。若欲不捨復違次第。故思此經 T1545_.27.0410c25: 擧身毛竪。然後大徳雖作是言而不捨 T1545_.27.0410c26: 經。但迴文句彼作是説。此經應言此苦聖 T1545_.27.0410c27: 諦。我昔未聞乃至廣説。集滅道諦廣説亦爾。 T1545_.27.0410c28: 此苦聖諦慧應遍知。此集聖諦慧應永斷此 T1545_.27.0410c29: 滅聖諦慧應作證。此道聖諦慧應修習。昔未 T1545_.27.0411a01: 聞等廣説如前。此苦聖諦慧已遍知。此集聖 T1545_.27.0411a02: 諦慧已永斷。此滅聖諦慧已作證。此道聖諦 T1545_.27.0411a03: 慧已修習。昔未聞等廣説如前。若作是説 T1545_.27.0411a04: 不失次第。隨順現觀非如經説。阿毘達磨 T1545_.27.0411a05: 諸論師言。不應輒迴此經文句。過去無量 T1545_.27.0411a06: 諸大論師。利根多聞過於大徳。尚不敢迴 T1545_.27.0411a07: 此經文句。況今大徳而可輒迴。但應尋求 T1545_.27.0411a08: 此經意趣。謂説法者依二次第。一依隨順説 T1545_.27.0411a09: 法次第如此經説。二依隨順現觀次第如大 T1545_.27.0411a10: 徳説。脇尊者言。此經不説三無漏根。但説 T1545_.27.0411a11: 菩薩菩提樹下欲界聞思所成慧力修行四 T1545_.27.0411a12: 諦。問世尊既説我由此觀證得無上正等菩 T1545_.27.0411a13: 提。豈有聞思證菩提義。答菩薩由此聞思 T1545_.27.0411a14: 慧力。伏除一切四聖諦愚。由此定當證無 T1545_.27.0411a15: 上覺。故説由此證得菩提。如人先時濕皮 T1545_.27.0411a16: 覆面。後得除去以覆之。其障輕微可言 T1545_.27.0411a17: 無障故此非説三無漏根 T1545_.27.0411a18: 如契經説佛告苾芻。我於四聖諦三轉十 T1545_.27.0411a19: 二行相生眼智明覺。問此應有十二轉四 T1545_.27.0411a20: 十八行相。何故但説三轉十二行相耶。答 T1545_.27.0411a21: 雖觀一一諦皆有三轉十二行相。而不過 T1545_.27.0411a22: 三轉十二行相故作是説。如預流者極七反 T1545_.27.0411a23: 有。及七處善并二法等。此中眼者。謂法智忍。 T1545_.27.0411a24: 智者。謂諸法智。明者。謂諸類智忍。覺者。謂 T1545_.27.0411a25: 諸類智。復次眼是觀見義。智是決斷義。明是 T1545_.27.0411a26: 照了義。覺是警察義 T1545_.27.0411a27: 問此四聖諦若自性斷者亦所縁斷耶。答應 T1545_.27.0411a28: 作四句。有自性斷非所縁斷。謂縁無漏苦 T1545_.27.0411a29: 集及無所縁諸有漏法。有所縁斷非自性 T1545_.27.0411b01: 斷。謂縁有漏聖道。有自性斷亦所縁斷。謂 T1545_.27.0411b02: 縁有漏苦集。有非自性斷亦非所縁斷。謂 T1545_.27.0411b03: 縁無漏聖道。及無所縁聖道滅諦 T1545_.27.0411b04: *説一切有部發智大毘婆沙論*卷第七十九 T1545_.27.0411b05: T1545_.27.0411b06: T1545_.27.0411b07: T1545_.27.0411b08: T1545_.27.0411b09: 五百大阿羅漢等造 T1545_.27.0411b10: *三藏法師玄奘奉 詔譯 T1545_.27.0411b11: 結蘊第二中十門納息第四之十 T1545_.27.0411b12: 四靜慮者。謂初靜慮。第二靜慮。第三靜慮。第 T1545_.27.0411b13: 四靜慮。問何故作此論。答欲令疑者得決 T1545_.27.0411b14: 定故。謂品類足説。云何初靜慮。謂初靜慮 T1545_.27.0411b15: 攝善五蘊。乃至云何第四靜慮。謂第四靜慮 T1545_.27.0411b16: 攝善五蘊。彼唯説善靜慮。或有生疑。靜 T1545_.27.0411b17: 慮唯善非染。亦非無覆無記。爲決彼疑顯 T1545_.27.0411b18: 四靜慮。通善及染無覆無記故作斯論。問 T1545_.27.0411b19: 此四靜慮自性云何。答各以自地五蘊爲自 T1545_.27.0411b20: 性。是名靜慮自性我物自體相分本性 T1545_.27.0411b21: 已説自性。所以今當説。問何故名靜慮。爲 T1545_.27.0411b22: 能斷結故名靜慮。爲能正觀故名靜慮。若 T1545_.27.0411b23: 能斷結故名靜慮。則無色定亦能斷結應名 T1545_.27.0411b24: 靜慮。若能正觀故名靜慮。則欲界三摩地亦 T1545_.27.0411b25: 能正觀。應名靜慮。有作是説。以能斷結 T1545_.27.0411b26: 故名靜慮。問諸無色定亦能斷結應名靜 T1545_.27.0411b27: 慮。答若定能斷不善無記二種結者名爲靜 T1545_.27.0411b28: 慮。諸無色定唯斷無記非不善故不名靜 T1545_.27.0411b29: 慮。問若作是説。唯未至定可名靜慮。上地 T1545_.27.0411c01: 不斷不善結故。答上地雖無彼斷對治。而 T1545_.27.0411c02: 有不善厭壞對治。以能厭壞亦名能斷。問 T1545_.27.0411c03: 若作是説。上地滅道法智品。及彼一切類智 T1545_.27.0411c04: 品應非靜慮。皆非欲界斷及厭壞二對治 T1545_.27.0411c05: 故。答彼於欲界雖無全界全地對治。而彼 T1545_.27.0411c06: 界地容有不善厭壞對治。由此勢力餘亦 T1545_.27.0411c07: 得名。復次四靜慮中有能對治不善結者。 T1545_.27.0411c08: 無色全無。故靜慮名不通無色。尊者妙音作 T1545_.27.0411c09: 如是説。色界六地於欲界結皆有斷對治 T1545_.27.0411c10: 及厭壞對治。然未至定已斷彼結。餘地對治 T1545_.27.0411c11: 無彼可斷。雖無彼可斷而有對治用。如 T1545_.27.0411c12: 日三分皆能破暗。初分已破餘無可破。又 T1545_.27.0411c13: 如六人共一怨家。一人已殺餘無可殺。又 T1545_.27.0411c14: 如六燈皆能破暗。持一入室其暗已除。餘 T1545_.27.0411c15: 五入時無暗可破。如是六地於欲界結。皆 T1545_.27.0411c16: 有斷能非唯未至。若不爾者依上五地入 T1545_.27.0411c17: 見道時。應不證得欲見所斷諸結離繋。既 T1545_.27.0411c18: 能證得。故知六地於欲界結有斷對治。復 T1545_.27.0411c19: 次若定能斷見修所斷二結盡者名爲靜慮。 T1545_.27.0411c20: 諸無色定唯能斷修所斷結盡故非靜慮。復 T1545_.27.0411c21: 次若能斷結五蘊倶生能爲所依起多功徳。 T1545_.27.0411c22: 能具攝受四支五支。能發六通具四通行。 T1545_.27.0411c23: 三種變現三明三根三道三地四沙門果九遍 T1545_.27.0411c24: 知道。見修二道法類二智。及忍智者名爲靜 T1545_.27.0411c25: 慮。諸無色定雖能斷結。而不具上所説功 T1545_.27.0411c26: 徳故非靜慮。復有説者。以能正觀故名靜 T1545_.27.0411c27: 慮。問若爾欲界有三摩地。亦能正觀應名 T1545_.27.0411c28: 靜慮。答若能正觀亦能斷結名爲靜慮。欲界 T1545_.27.0411c29: 三摩地雖有能正觀。而不能斷結。故不名 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 [行番号:有/無] [返り点:無/有] [CITE] |