INBUDS
阿毘達磨順正理論 (No. 1562_ 衆賢造 玄奘譯 ) in Vol. 29
![[First]](first.gif)
![[Prev+100]](10first.gif)
![[Prev]](prev.gif)
735 736 737 738 739 740 741 742 743 744 745 746 747 748 749 750 ![[Next]](next.gif)
![[Next+100]](10next.gif)
![[Last]](last.gif)
[行番号:有/無] [返り点:無/有] [CITE]
T1562_.29.0735a01: 此中先離欲染。後見諦者苦集法忍。及見道
T1562_.29.0735a02: 中苦智集智。但名爲厭縁厭境故。忍不名離
T1562_.29.0735a03: 惑先斷故。智不名離非斷治故。并修道中加
T1562_.29.0735a04: 行解脱勝進道攝。苦智集智但名爲厭縁厭
T1562_.29.0735a05: 境故。不名爲離非斷治故。有離非厭。謂縁滅
T1562_.29.0735a06: 道能令惑斷。所有忍智能離染故。縁欣境故。
T1562_.29.0735a07: 應知此中未離欲染。入見諦者滅道法忍。及
T1562_.29.0735a08: 諸所有滅道類忍。并修道中無間道攝。滅智
T1562_.29.0735a09: 道智但名爲離。是斷治故不名爲厭縁欣境
T1562_.29.0735a10: 故。有厭亦離。謂縁苦集能令惑斷所有忍智。
T1562_.29.0735a11: 應知此中未離欲染。入見諦者苦集法忍。及
T1562_.29.0735a12: 諸所有苦集類忍。并修道中無間道攝苦智
T1562_.29.0735a13: 集智。有非厭離。謂縁滅道不令惑斷所有忍
T1562_.29.0735a14: 智。應知此中先離欲染後見諦者。滅道法忍
T1562_.29.0735a15: 及見道中滅智道智。并修道中加行解脱勝
T1562_.29.0735a16: 進道攝。滅智道智
T1562_.29.0735a17: ＊説一切有部順正理論＊卷第七十二
T1562_.29.0735a18:
T1562_.29.0735a19:
T1562_.29.0735a20:
T1562_.29.0735a21:阿毘達磨順正理論卷第七十三
T1562_.29.0735a22: 尊者衆賢造
T1562_.29.0735a23: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0735a24: ＊辯智品第七之一
T1562_.29.0735a25: 如是已依諸道差別。建立賢聖補特伽羅。所
T1562_.29.0735a26: 依道中作如是説。正見正智名無學支。故於
T1562_.29.0735a27: 此中應審思擇。爲有慧見非智。及有慧智非
T1562_.29.0735a28: 見。而別建立見智二支。亦有云何。頌曰
T1562_.29.0735a29: 聖慧忍非智 盡無生非見
T1562_.29.0735b01: 餘二有漏慧 皆智六見性
T1562_.29.0735b02: 論曰。慧有二種有漏無漏。唯無漏慧立以聖
T1562_.29.0735b03: 名。此聖慧中八忍非智性。所以者何。非決斷
T1562_.29.0735b04: 性故唯決斷義是智義故。如何八忍不能決
T1562_.29.0735b05: 斷。自所斷疑得隨相續生故。或求見境意樂
T1562_.29.0735b06: 止息。加行奢緩説名爲智。諸忍正起推度意
T1562_.29.0735b07: 樂。加行猛利故非智攝。而名見者推度性故。
T1562_.29.0735b08: 盡及無生二智非見性。推度意樂一向止息
T1562_.29.0735b09: 故。所起加行極奢緩故。而名智者決斷性故。
T1562_.29.0735b10: 所餘皆通智見二性。已斷自疑推度性故。謂
T1562_.29.0735b11: 前八忍盡無生餘。有學八智無學正見。一一
T1562_.29.0735b12: 皆通見智性攝。豈不忍餘諸無間道。亦自所
T1562_.29.0735b13: 治惑得隨生。無非正起推度意樂。加行猛
T1562_.29.0735b14: 利應非智攝。盡無生餘解脱道等。此相違故
T1562_.29.0735b15: 皆應非見。此難不然。餘無間道無自品疑得
T1562_.29.0735b16: 隨相續生故。又彼唯見曾所見境。非如八忍
T1562_.29.0735b17: 極違智故。餘解脱等非全息求。所起加行非
T1562_.29.0735b18: 極奢緩。以皆於後有所作故。由此一切皆通
T1562_.29.0735b19: 二種。並具推度決斷用故。諸有漏慧皆智性
T1562_.29.0735b20: 攝。於中唯六亦是見性。謂五染汚見世正見
T1562_.29.0735b21: 爲六。有餘師説。能發身語五識所引。及命終
T1562_.29.0735b22: 時意識相應。善有漏慧亦非見性。外門轉故
T1562_.29.0735b23: 如能引故。勢力劣故。此亦不然。不應許故。非
T1562_.29.0735b24: 決定故。契經説故。謂不應許唯内門轉。方是
T1562_.29.0735b25: 見性勿聖慧中。外身命住非見性攝。然契經
T1562_.29.0735b26: 説。於外身循身觀是見性攝。亦非決定如五
T1562_.29.0735b27: 識身。所引意識如是性轉。以彼善等所引意
T1562_.29.0735b28: 識。有時亦是不善等故。由此不應所引意識
T1562_.29.0735b29: 同。能引五識是無分別性。如契經説。有命終
T1562_.29.0735c01: 時得正見倶善心心所。故説所有意地善慧。
T1562_.29.0735c02: 皆見性攝於理爲善。如是所説聖有漏慧。皆
T1562_.29.0735c03: 擇法故並慧性攝。智有幾種相別云何。頌曰
T1562_.29.0735c04: 智十總有二 有漏無漏別
T1562_.29.0735c05: 有漏稱世俗 無漏名法類
T1562_.29.0735c06: 世俗遍爲境 法智及類智
T1562_.29.0735c07: 如次欲上界 苦等諦爲境
T1562_.29.0735c08: 論曰。智有十種攝一切智。一世俗智。二法
T1562_.29.0735c09: 智。三類智。四苦智。五集智。六滅智。七道智。
T1562_.29.0735c10: 八他心智。九盡智。十無生智。如是十智總唯
T1562_.29.0735c11: 二種。有漏無漏性差別故。如是二智相別有
T1562_.29.0735c12: 三。謂世俗智法智類智。前有漏智總名世俗。
T1562_.29.0735c13: 瓶衣等物性可毀壞。顯在俗情故名世俗。此
T1562_.29.0735c14: 智多取世俗境故。多順世間俗事轉故。從多
T1562_.29.0735c15: 建立世俗智名。非無取勝義順勝義事轉。然
T1562_.29.0735c16: 是愛境無勝功能。息内衆惑故非無漏。或復
T1562_.29.0735c17: 出世引發世間得世俗名。體即無智智隨屬
T1562_.29.0735c18: 彼得彼智名。意顯此名目有漏智。有説。諸
T1562_.29.0735c19: 趣名爲世俗。此智多是往諸趣因。從果爲名
T1562_.29.0735c20: 名世俗智。有説。此智無始時來。生死身中顯
T1562_.29.0735c21: 現而轉。由此故立世俗智名。或諸有中隨流
T1562_.29.0735c22: 無絶名世俗智。以一切時隨順諸有相續轉
T1562_.29.0735c23: 故。或復此智於一切境。能遍映發得世俗名。
T1562_.29.0735c24: 獨能遍縁一切法故。後無漏智分爲二種。法
T1562_.29.0735c25: 類二名所目別故。此二名義如前已釋。然有
T1562_.29.0735c26: 師釋。類謂比類以所現見事比不現見境。比
T1562_.29.0735c27: 量所攝得類智名。此釋不然。説實見故。謂非
T1562_.29.0735c28: 比量智可立實見名。諸契經中總説法類。若
T1562_.29.0735c29: 如實見苦則定見非我。於四聖諦如實見故。
T1562_.29.0736a01: 能如實見四聖諦故。有如是等無量契經。又
T1562_.29.0736a02: 聖位中等決定故。謂見迹者等決定知諸行
T1562_.29.0736a03: 非常。諸法非我涅槃寂靜。非眞現見可與比
T1562_.29.0736a04: 知等是決定。謂以此類彼名爲比知。彼非決
T1562_.29.0736a05: 定然亦有異故。由此眞見與比度知。理不應
T1562_.29.0736a06: 言等是決定。非諸聖智有比度理。故有智者
T1562_.29.0736a07: 必不應言。有聖諦境比智所證。又聖應無縁
T1562_.29.0736a08: 滅智故。謂若類智比智攝者。則應縁滅法智
T1562_.29.0736a09: 亦無。以滅總非現見事故。然許現量總有三
T1562_.29.0736a10: 種。依根領納覺慧別故。依根現量。謂依五根
T1562_.29.0736a11: 現取色等五外境界。領納現量。謂受想等心
T1562_.29.0736a12: 心所法正現在前。覺慧現量。謂於諸法隨其
T1562_.29.0736a13: 所應證自共相。此中若就依根領納。説類智
T1562_.29.0736a14: 境非現見事。則滅法智理亦應無。滅非依根
T1562_.29.0736a15: 領納境故。若就覺慧則不應言。類智所縁是
T1562_.29.0736a16: 比智境。是故一切如理所引。實義決擇皆現
T1562_.29.0736a17: 量智。類智既然故現量攝。是名二智相別成
T1562_.29.0736a18: 三。定心相應聖行相轉。有漏無漏二智何別。
T1562_.29.0736a19: 無漏於境行相明利。彼有漏智與此相違。如
T1562_.29.0736a20: 朅地羅餘木二炭。於所燒煉勢用不同。及勝
T1562_.29.0736a21: 劣香能熏用別。炎鐵草火熱勢有殊。二智相
T1562_.29.0736a22: 望差別亦爾。或俗智後起増上慢。無漏不然
T1562_.29.0736a23: 故有差別。又世俗智與法類智。境有寛陜故
T1562_.29.0736a24: 有差別。謂世俗智遍以一切有爲無爲爲所
T1562_.29.0736a25: 縁境。以契經説有世俗智能遍知苦。廣説乃
T1562_.29.0736a26: 至遍知虚空非擇滅。故亦有以非我行相。總
T1562_.29.0736a27: 縁一切法爲境。以契經説諸行非常。一切法
T1562_.29.0736a28: 非我涅槃寂靜故。然有經説。能以正慧觀一
T1562_.29.0736a29: 切法爲非我者。雖一切法實皆非我。而此一
T1562_.29.0736b01: 切聲非總目。諸法唯目苦諦所攝法盡故。次
T1562_.29.0736b02: 復言此能厭苦。有餘於此作是釋言。此慧實
T1562_.29.0736b03: 能縁一切法。然此行相本爲厭果。故偏依彼
T1562_.29.0736b04: 説厭苦言。如爲燒舍而縱於火。然火起時亦
T1562_.29.0736b05: 燒餘物。此不應理。此經復言此道力能得清
T1562_.29.0736b06: 淨故。聞思二慧亦能遍縁。作一切法非我行
T1562_.29.0736b07: 相。此道豈能得清淨果。若謂説此能得清淨。
T1562_.29.0736b08: 不言即此是能清淨故無有過。理亦不然。如
T1562_.29.0736b09: 遮餘道説此言故。如契經説。唯有此道能得
T1562_.29.0736b10: 清淨更無餘道。豈可於彼亦作是言。能得清
T1562_.29.0736b11: 淨非是能淨。故知此經説以正慧。觀一切法
T1562_.29.0736b12: 爲非我者唯目苦諦。所攝諸法非收餘法説
T1562_.29.0736b13: 一切聲。如言諸行皆非常苦。而非聖道是苦
T1562_.29.0736b14: 非常。故諸行言唯遍苦諦。此亦應爾唯觀苦
T1562_.29.0736b15: 境。起非我行非觀餘諦。除此以外必應別有。
T1562_.29.0736b16: 總觀諸法非我行相。諸觀行者現所知故。謂
T1562_.29.0736b17: 觀行者必應先修。觀一切法非我行相。淨治
T1562_.29.0736b18: 身器令有堪能。依之趣入縁三義觀。若不爾
T1562_.29.0736b19: 者一合我相。所擾亂故應不能修。建立諸法
T1562_.29.0736b20: 無相雜觀。法智但縁欲界四諦。以本論説法
T1562_.29.0736b21: 智云何。謂縁欲界繋諸行無漏智。縁欲界繋
T1562_.29.0736b22: 諸行因無漏智。縁欲界繋諸行滅無漏智。縁
T1562_.29.0736b23: 欲界繋諸行能斷道無漏智。及縁法智縁法
T1562_.29.0736b24: 智地。無漏智是名法智。豈不法智縁四諦
T1562_.29.0736b25: 境。何故復言及縁法智。縁法智地無漏智耶。
T1562_.29.0736b26: 此二亦縁道諦爲境。以前所説縁欲界繋諸
T1562_.29.0736b27: 行。能斷道無漏智言。不能目一切縁道法智。
T1562_.29.0736b28: 但説能縁能斷道故。爲攝縁餘加行解脱勝
T1562_.29.0736b29: 進道攝法智爲境。及已離欲身中所起法智
T1562_.29.0736c01: 法忍。爲境法智。復説縁法智。縁法智地言。或
T1562_.29.0736c02: 前所言縁斷道智。但目縁未至能對治。欲界
T1562_.29.0736c03: 見修所斷爲境法智。爲攝縁餘五地法智品。
T1562_.29.0736c04: 爲境法智復説後二言。若爾彼文應作是説。
T1562_.29.0736c05: 縁欲界諸行對治無漏智。若作是説總攝能
T1562_.29.0736c06: 縁。一切法智品爲境法智盡。以對治言目多
T1562_.29.0736c07: 義故。不爾應有非愛過故。謂縁色界繋爲
T1562_.29.0736c08: 境。無漏智亦應名法智。有色界行是欲界行
T1562_.29.0736c09: 對治攝故。豈不所言縁欲界行能斷道智。亦
T1562_.29.0736c10: 有此失彼無此失。能斷道言已遮色界欲對
T1562_.29.0736c11: 治故。謂此依諦辯法智境。道言即顯是道諦
T1562_.29.0736c12: 攝。非汝所説亦有道言。故此過失在汝非我。
T1562_.29.0736c13: 又設許彼更置道言。亦不能攝諸法智盡法
T1562_.29.0736c14: 智通能治三界故。又亦應許縁類智品諸無
T1562_.29.0736c15: 漏智是法智攝。類智品亦爲欲遠分對治。許
T1562_.29.0736c16: 對治言目多義故。由此本論所説無失。類智
T1562_.29.0736c17: 能通縁上二界四諦。由此三智境有差別。即
T1562_.29.0736c18: 於如是三種智中。頌曰
T1562_.29.0736c19: 法類由境別 立苦等四名
T1562_.29.0736c20: 皆通盡無生 初唯苦集類
T1562_.29.0736c21: 論曰。法智類智由境差別。分爲苦集滅道四
T1562_.29.0736c22: 智。何縁俗智亦縁苦等。作苦等行相而非苦
T1562_.29.0736c23: 等智。由彼先以苦等行相觀苦等已。後時復
T1562_.29.0736c24: 容觀苦等境爲樂等故。又得如是世俗智已。
T1562_.29.0736c25: 後縁諦疑容現行故。如是六智若無學攝。非
T1562_.29.0736c26: 見性者名盡無生。此二初生唯苦集類。以縁
T1562_.29.0736c27: 苦集六種行相。縁有頂蘊爲境界故。金剛喩
T1562_.29.0736c28: 定若縁苦集。與此境同縁滅道異。若爾豈不
T1562_.29.0736c29: 至教相違。如説。於盡有初智生。從此無間能
T1562_.29.0737a01: 自了達無違教失。此於盡言是有第七聲非
T1562_.29.0737a02: 境第七故。謂有煩惱無餘盡故。有初智生非
T1562_.29.0737a03: 此智生縁盡爲境何所違害。彼言意顯有惑
T1562_.29.0737a04: 身中。無此智生要有惑盡。於前所説九種智
T1562_.29.0737a05: 中。頌曰
T1562_.29.0737a06: 法類道世俗 有成他心智
T1562_.29.0737a07: 於勝地根位 去來世不知
T1562_.29.0737a08: 法類不相知 聲聞麟喩佛
T1562_.29.0737a09: 如次知見道 二三念一切
T1562_.29.0737a10: 論曰。有法類道及世俗智。成他心智。餘則不
T1562_.29.0737a11: 然。豈不道智離法類無。應但言三成他心智。
T1562_.29.0737a12: 理實如是爲顯他心智。但知同類境故作是
T1562_.29.0737a13: 言。謂爲顯成此法類智。知他無漏心心所法。
T1562_.29.0737a14: 是道智攝非苦集智。以無漏智決定不能。知
T1562_.29.0737a15: 他有漏心心所故。他身無漏心心所法細故
T1562_.29.0737a16: 勝故。非己有漏他心智境其理可然。何縁己
T1562_.29.0737a17: 身無漏他心智。不能知他有漏心心所。於有
T1562_.29.0737a18: 漏境無漏智生。行相所縁異此智故。謂無漏
T1562_.29.0737a19: 智縁有漏時。必是總縁厭背行相。是故決定
T1562_.29.0737a20: 不能別縁他心心所成他心智。以諸聖智縁
T1562_.29.0737a21: 有漏時。必於所縁深生厭背。樂總棄捨不樂
T1562_.29.0737a22: 別觀。縁無漏時生欣樂故。既總觀已亦樂別
T1562_.29.0737a23: 觀。如有見聞非所愛事。總縁便捨不樂別縁。
T1562_.29.0737a24: 於所愛中則不如是。總見聞已亦樂別縁。是
T1562_.29.0737a25: 故於他有漏心等。必無聖智一一別觀。成縁
T1562_.29.0737a26: 有漏心無漏他心智。以他心智決定於他心
T1562_.29.0737a27: 心所法別別知故。豈不亦有三念住攝苦集
T1562_.29.0737a28: 忍智。雖有而非但縁一法縁多體故。又他心
T1562_.29.0737a29: 智有決定相。謂不知勝去來二世。并法類品
T1562_.29.0737b01: 不互相知。勝復有三。謂地根位。地謂下地智
T1562_.29.0737b02: 不知上地心。義唯能知自地下地。根謂信解
T1562_.29.0737b03: 時解脱根智。不知見至不時解脱心。位謂不
T1562_.29.0737b04: 還聲聞應果獨覺大覺。前前位智不知後後
T1562_.29.0737b05: 勝位者心。義＊唯能知自下根位。然他心智
T1562_.29.0737b06: 及所知境。根地既殊知亦有異。所知有漏心
T1562_.29.0737b07: 心所法。曾未曾得各有十五。謂欲四靜慮各
T1562_.29.0737b08: 下中上根能知。但除欲界三品曾未曾得各
T1562_.29.0737b09: 有十二。所知無漏及彼能知。皆除欲三各有
T1562_.29.0737b10: 十二。且諸有漏曾未曾得。下根所攝他心智
T1562_.29.0737b11: 生。隨其所應能知下地三根心品。自地下根
T1562_.29.0737b12: 中品亦知自地中品。上品總了自下地三。無
T1562_.29.0737b13: 漏下根他心智起。唯知自地下地下根。中亦
T1562_.29.0737b14: 知中上兼知上。何縁有漏無漏智生。知下地
T1562_.29.0737b15: 心多少有異。有漏三品。可一身成。無漏隨
T1562_.29.0737b16: 根立聖者別。尚無有一成二品根。況有成三
T1562_.29.0737b17: 故有差別。如何説一補特伽羅成九品道斷
T1562_.29.0737b18: 九品惑。此道差別非根有異。由因漸長後道
T1562_.29.0737b19: 轉増。如次能令多品惑斷。或諸種性各有
T1562_.29.0737b20: 九品。成一九品必不成餘。故前後言無相違
T1562_.29.0737b21: 失。故依上地起下根心。有上根心依下地起。
T1562_.29.0737b22: 地根互勝必不相知。地位位根相對亦爾。此
T1562_.29.0737b23: 他心智不知去來。本爲知能縁心心所法故。
T1562_.29.0737b24: 法類二品不互相知。此二如次以欲上界。全
T1562_.29.0737b25: 分對治爲所縁故。此他心智見道中無。總觀
T1562_.29.0737b26: 諦理極速轉故。然皆容作他心智境。三乘聖
T1562_.29.0737b27: 者起此智時。中下二乘必須加行。聲聞加行
T1562_.29.0737b28: 或上或中。麟喩但須下品加行。佛無加行隨
T1562_.29.0737b29: 欲現前。若諸有情將入見道。聲聞獨覺預修
T1562_.29.0737c01: 加行。爲欲知彼見道位心。彼諸有情入見
T1562_.29.0737c02: 道位。聲聞法分加行若滿。知彼見道初二念
T1562_.29.0737c03: 心。若爲更知類分心故。別修加行至加行滿。
T1562_.29.0737c04: 彼已度至第十六心。雖知此心非知見道。是
T1562_.29.0737c05: 故説彼唯知二念。麟喩法分加行若滿。知彼
T1562_.29.0737c06: 見道初二念心。若爲更知類分心故。別修加
T1562_.29.0737c07: 行至加行滿。知彼第八集類智心。有餘師言。
T1562_.29.0737c08: 知第十五。有説麟喩知四刹那。謂初二心第
T1562_.29.0737c09: 八十四。此言應理。所以者何。許從知初二念
T1562_.29.0737c10: 心已。唯隔五念知第八心。若復更修法分加
T1562_.29.0737c11: 行。經五念頃加行應成。何不許知第十四念。
T1562_.29.0737c12: 有餘亦説知四刹那。謂初二心第十一二。佛
T1562_.29.0737c13: 於一切殊勝功徳。隨欲現前心自在故。於十
T1562_.29.0737c14: 五念能次第知。以佛世尊三無數劫。精勤修
T1562_.29.0737c15: 習無量資糧。故獲難思殊勝妙智。具大勢用
T1562_.29.0737c16: 隨欲能知。雖此智生亦知心所。然修加行本
T1562_.29.0737c17: 爲知心。如空處等名他心智。脇尊者曰。引
T1562_.29.0737c18: 此智生要先知心後方知所。從初但立他心
T1562_.29.0737c19: 智名。引此智時修何加行。先應觀察身之顯
T1562_.29.0737c20: 形。所樂言音表心差別。謂彼行者初修業時。
T1562_.29.0737c21: 爲欲審知他心差別。先審觀察自身顯形。所
T1562_.29.0737c22: 樂言音因何有別。遂知顯等差別由心。次復
T1562_.29.0737c23: 審觀他身顯等。亦由心異有差別生。由此後
T1562_.29.0737c24: 時離欲身意。調柔清淨引勝定生。依定發生
T1562_.29.0737c25: 有威徳智。此智眞實照見他心。如明珠中種
T1562_.29.0737c26: 種色縷。差別之相了然可得。是名修世俗他
T1562_.29.0737c27: 心智加行。若修無漏他心智時。以觀非常等
T1562_.29.0737c28: 苦智爲加行。此加行位通縁色心。至成滿時
T1562_.29.0737c29: 縁心非色。又加行位縁自他心。至成滿時縁
T1562_.29.0738a01: 他非自。盡無生智二相何別。頌曰
T1562_.29.0738a02: 智於四聖諦 知我已知等
T1562_.29.0738a03: 不應更知等 如次盡無生
T1562_.29.0738a04: 論曰。如本論説云何盡智。謂無學位若正自
T1562_.29.0738a05: 知。我已知苦我已斷集。我已證滅我已修道。
T1562_.29.0738a06: 由此所有智見明覺。解慧光觀是名盡智。云
T1562_.29.0738a07: 何無生智。謂正自知我已知苦不應更知。廣
T1562_.29.0738a08: 説乃至。我已修道不應更修。由此所有廣説
T1562_.29.0738a09: 乃至是名無生智。由本意樂二智轉時。力能
T1562_.29.0738a10: 引起如是解智。非於無漏二智轉時。作如是
T1562_.29.0738a11: 解無分別故。謂出二智後得智中。方作如是
T1562_.29.0738a12: 二類分別。此二分別二智後生。是盡無生力
T1562_.29.0738a13: 所引故。此二俗智是彼士用果。故擧二果表
T1562_.29.0738a14: 二智差別。理必應然説由此故。依爲此義説
T1562_.29.0738a15: 由此聲。即是爲此所有智義。不爾應言如是
T1562_.29.0738a16: 所有。諸觀行者本修行時。定起如斯要期意
T1562_.29.0738a17: 樂。謂我當證阿羅漢時。要應起此自審察智。
T1562_.29.0738a18: 故今出觀此智必生。爲令此生所起之智。隨
T1562_.29.0738a19: 應建立盡無生名。即後智生所依止義。故言
T1562_.29.0738a20: 此釋理必應。然豈不二智非見性攝。如何乃
T1562_.29.0738a21: 言智見明等。有作是釋乘言便故。然實二智
T1562_.29.0738a22: 是於後時。所起見因故亦名見。謂離盡智後
T1562_.29.0738a23: 出觀時。必不現行審察見故。先不動姓及
T1562_.29.0738a24: 後練根。得不動時離無生智。後審察見亦不
T1562_.29.0738a25: 現行。故此見名從果而立。或如見故假立見
T1562_.29.0738a26: 名。如立光名現照轉故。光是色處智體非光。
T1562_.29.0738a27: 照用如光名光無失。如是二智實非見體。現
T1562_.29.0738a28: 照如見立以見名。或諸世間決解名見。如言
T1562_.29.0738a29: 我見齊爾所時。此日月輪當被侵蝕定故名
T1562_.29.0738b01: 見。此亦應然即由此因。經作是説解脱智見
T1562_.29.0738b02: 蘊。謂盡無生智要有解脱。此智得生以智爲
T1562_.29.0738b03: 體名解脱智。由前因故亦得見名。故此蘊名
T1562_.29.0738b04: 解脱智見。何縁本論作如是言。見云何且諸
T1562_.29.0738b05: 智亦是見。然有見而非智。謂八忍豈不應説
T1562_.29.0738b06: 見外有智。如説。智外有別見耶。應知此中
T1562_.29.0738b07: 説亦聲故。見外有智其義已成。若謂不然彼
T1562_.29.0738b08: 論應説所有智皆是見。既言亦是明知有非。
T1562_.29.0738b09: 謂盡無生俗智一分。然智外見分明顯説。不
T1562_.29.0738b10: 分明説見外智者爲遮僻執。譬喩部師。説於
T1562_.29.0738b11: 下智立忍名想。或如前説有多種因。盡無生
T1562_.29.0738b12: 等亦得名見。何縁論説無生智中。復作是言
T1562_.29.0738b13: 我已知苦等。理但應説不復更知等。二行不
T1562_.29.0738b14: 應倶時轉故。若次第轉前與盡智。無差別故
T1562_.29.0738b15: 不應重説。應知此説意爲遣疑。恐有生疑如
T1562_.29.0738b16: 時解脱。先起盡智後得無生。如是應許不
T1562_.29.0738b17: 時解脱。先起無生後得盡智。爲顯一切盡智
T1562_.29.0738b18: 先起。故復先説已知等言。或先但言我已知
T1562_.29.0738b19: 等。顯時解脱唯有盡智。後復重言我已知等。
T1562_.29.0738b20: 顯不時解脱盡後起無生。故雖重言而無有
T1562_.29.0738b21: 失。無生智者何謂無生。正理師言。謂非擇滅
T1562_.29.0738b22: 有無生故。此智得生智託無生名無生智。滅
T1562_.29.0738b23: 雖常有而得非常。得彼滅時此智方轉。要由
T1562_.29.0738b24: 得起方名有滅。於有滅位此智方生。或無生
T1562_.29.0738b25: 言因彼滅得。如涅槃得亦名涅槃。經説以
T1562_.29.0738b26: 涅槃置在心中故。有彼得位此智方生。智託
T1562_.29.0738b27: 無生名無生智。有餘於此作是難言。若託無
T1562_.29.0738b28: 生名無生智。則無生智縁非諦法。是則所説
T1562_.29.0738b29: 違害自宗。無漏慧生唯縁四諦。彼不審察設
T1562_.29.0738c01: 此難詞。我上已言於出觀後。方起如是分別
T1562_.29.0738c02: 智故。或此託聲是有第七。非境第七如盡智
T1562_.29.0738c03: 故。或許此智縁無生得。此苦諦攝非非諦故。
T1562_.29.0738c04: 如是十智互相攝者。謂世俗智攝一全一少
T1562_.29.0738c05: 分。法類智各攝一全七少分。苦集滅智各攝
T1562_.29.0738c06: 一全四少分。道智攝一全五少分。他心智攝
T1562_.29.0738c07: 一全四少分。盡無生智各攝一全六少分。何
T1562_.29.0738c08: 縁二智建立爲十。頌曰
T1562_.29.0738c09: 由自性對治 行相行相境
T1562_.29.0738c10: 加行辨因圓 故建立十智
T1562_.29.0738c11: 論曰。由七縁故立二爲十。一自性故立世俗
T1562_.29.0738c12: 智。以世俗智爲自性故。二對治故立法類智。
T1562_.29.0738c13: 全能對治欲上界故。三行相故立苦集智。此
T1562_.29.0738c14: 二智境體無別故。四行相境故立滅道智。此
T1562_.29.0738c15: 二行相境倶有別故。五加行故立他心智。非
T1562_.29.0738c16: 此不知他心所法。本修加行爲知他心。雖成
T1562_.29.0738c17: 滿時亦知心所。而約加行故立他心智名。加
T1562_.29.0738c18: 行如前已具分別。六事辨故建立盡智。事
T1562_.29.0738c19: ＊辨身中定初生故。七因圓故立無生智。一切
T1562_.29.0738c20: 聖道爲因生故。謂有盡智非無生智爲因故
T1562_.29.0738c21: 生。無無生智不以盡智爲因故起如上。既言
T1562_.29.0738c22: 法智類智全能對治欲上界法。爲有少分治
T1562_.29.0738c23: 上欲耶。頌曰
T1562_.29.0738c24: 縁滅道法智 於修道位中
T1562_.29.0738c25: 兼治上修斷 類無能治欲
T1562_.29.0738c26: 論曰。修道所攝滅道法智。兼能對治上界修
T1562_.29.0738c27: 斷。望欲界法四諦法智。全能對治於欲見斷
T1562_.29.0738c28: 法智。亦爲持對治故。能治所治皆得全名。望
T1562_.29.0738c29: 上倶缺倶名少分。何縁唯有滅道法智。兼治
T1562_.29.0739a01: 上界非苦集耶。所縁寂靜出離同故。謂欲上
T1562_.29.0739a02: 滅及能治道。展轉相望相無別故。以諸擇滅
T1562_.29.0739a03: 皆善皆常。一切聖道皆能出離。所縁苦集欲
T1562_.29.0739a04: 上不同。少多細麁上下別故。又苦集智縁所
T1562_.29.0739a05: 厭境。無容厭彼於此離貪。理厭此地時斷此
T1562_.29.0739a06: 地煩惱。若許異厭異離貪應異離貪異解脱。
T1562_.29.0739a07: 若許不厭色無色界。而能離彼界貪習厭。離
T1562_.29.0739a08: 貪理則應壞。滅道二智不縁厭境。縁下治上
T1562_.29.0739a09: 亦無過失。又如不淨觀及欣涅槃欲。謂不淨
T1562_.29.0739a10: 觀縁欲界境。唯能令心厭背欲界。欣涅槃欲
T1562_.29.0739a11: 現在前時。普能令心厭背三界。如是縁欲苦
T1562_.29.0739a12: 集智生。唯能令心離欲界染。縁欲界法滅道
T1562_.29.0739a13: 智生。普能令心離三界染。故許滅道法智品
T1562_.29.0739a14: 増。乃至得成金剛喩定。由此大聖妙善了知。
T1562_.29.0739a15: 依全治門立法類智。法智少分有治上能。類
T1562_.29.0739a16: 智必無能治欲界。要於自界所作已周。方可
T1562_.29.0739a17: 兼爲他界所作。非諸類智已事成時。他事未
T1562_.29.0739a18: 成有須助義。故無類智治欲界法。豈不第十
T1562_.29.0739a19: 六道類智生。乘此便則能治欲界惑。將斷欲
T1562_.29.0739a20: 惑類智不行。設許現行由自界障所拘礙故。
T1562_.29.0739a21: 必無勢力能助成他。法智所作由此類智無
T1562_.29.0739a22: 能治欲。於此十智中誰有何行相。頌曰
T1562_.29.0739a23: 法智及類智 行相倶十六
T1562_.29.0739a24: 世俗此及餘 四諦智各四
T1562_.29.0739a25: 他心智無漏 唯四謂縁道
T1562_.29.0739a26: 有漏自相縁 倶但縁一事
T1562_.29.0739a27: 盡無生十四 謂離空非我
T1562_.29.0739a28: 論曰。法智類智一一具有。非常苦等十六行
T1562_.29.0739a29: 相。十六行相後當廣釋。世智有此及更有餘。
T1562_.29.0739b01: 能縁一切法自共相等故。謂世俗智或有具
T1562_.29.0739b02: 作十六行相。如於煖頂忍等位中。或有不具
T1562_.29.0739b03: 如世第一。重三摩地及現觀邊世俗智等。或
T1562_.29.0739b04: 有別作非聖行相。如不淨觀息念慈等。俗智
T1562_.29.0739b05: 此等行相無邊。苦等四智一一各有縁自諦
T1562_.29.0739b06: 境四種行相。他心智中若無漏者。唯有縁道
T1562_.29.0739b07: 四種行相。此即道智一分攝故。若有漏者取
T1562_.29.0739b08: 自所縁。心心所法自相境故。如境自相行相
T1562_.29.0739b09: 亦爾。故此非前十六所攝。如是二種於一切
T1562_.29.0739b10: 時。一念但縁一事爲境。謂縁心時不縁心所。
T1562_.29.0739b11: 縁受等時不縁想等。若爾何故薄伽梵説如
T1562_.29.0739b12: 實了知有貪心等。非倶時取貪等及心。如不
T1562_.29.0739b13: 倶時取衣及垢。有貪心等三。對心相心解脱
T1562_.29.0739b14: 處已辯差別。毘婆沙師作如是説。聚心者
T1562_.29.0739b15: 謂善心。此於所縁不馳散故。散心者謂染
T1562_.29.0739b16: 心。此與散動相應起故。經主謂此不順契經。
T1562_.29.0739b17: 經言此心云何内聚。謂心若與惛眠倶行。
T1562_.29.0739b18: 或内相應有止無觀。云何外散。謂心遊渉五
T1562_.29.0739b19: 妙欲境隨散隨流。或内相應有觀無止。西方
T1562_.29.0739b20: 者釋乃順契經。謂眠相應説名爲聚。餘染汚
T1562_.29.0739b21: 者名爲散心。而無染眠倶心通聚散失。不許
T1562_.29.0739b22: 眠倶染名爲散心故。不審經意妄爲褒貶。此
T1562_.29.0739b23: 彼二經意各別故。此經中説有貪等心。爲令
T1562_.29.0739b24: 知心染淨品別。謂爲如實了知諸心。黒品白
T1562_.29.0739b25: 品差別理趣。説有貪心離貪心等。彼經中説
T1562_.29.0739b26: 聚心散心。爲令了知修神足障。由彼經説自
T1562_.29.0739b27: 審己心。勿太沈勿太擧勿内聚勿外散。謂彼
T1562_.29.0739b28: 行者修神足時。應自審察修神足障。此心懈
T1562_.29.0739b29: 怠此心掉擧。此心＊惛眠此於色等非理作意
T1562_.29.0739c01: 所引流散。此彼經意所爲既殊。不可引彼經
T1562_.29.0739c02: 遮釋此經相。彼經但説修神足時。心於内外
T1562_.29.0739c03: 太聚散失。不欲分別心染淨相。此經所説與
T1562_.29.0739c04: 彼相違雖諸染心皆有怠等。爲顯諸染過失
T1562_.29.0739c05: 差別。隨其増位立沈等心。立策等心應知翻
T1562_.29.0739c06: 此。故我宗釋符順契經。亦善分別諸心異相。
T1562_.29.0739c07: 傍論已了應述本義。如何他心智有行相所
T1562_.29.0739c08: 縁。而説不觀所縁行相。以不觀他心所縁行
T1562_.29.0739c09: 相故。謂但知彼有染等心。不知彼心所染色
T1562_.29.0739c10: 等。亦不知彼能縁行相。不爾他心智應亦縁
T1562_.29.0739c11: 色等。又亦應有能自縁失。無漏他心智應縁
T1562_.29.0739c12: 苦等境。是則亦應許空無相相應。既不許然
T1562_.29.0739c13: 知不觀二。諸他心智有決定相。謂唯能取欲
T1562_.29.0739c14: 色界繋。及非所繋他相續中。現在同類心心
T1562_.29.0739c15: 所法。一實自相爲所縁境。空無相不相應盡
T1562_.29.0739c16: 無生所不攝。不在見道無間道中餘所不遮。
T1562_.29.0739c17: 如應容有盡無生智除空非我。各具有餘十
T1562_.29.0739c18: 四行相。由與出觀心轉相違。故在觀中無二
T1562_.29.0739c19: 行相。謂從二智出觀後時必自了知我生盡
T1562_.29.0739c20: 等。此中意説盡無生智雖是勝義而渉世俗。
T1562_.29.0739c21: 我生盡等是世俗故。空非我是勝義必渉勝
T1562_.29.0739c22: 義。此觀後決了知空非我。故由此二智離空
T1562_.29.0739c23: 非我。爲有無漏。越此十六更是所餘行相攝
T1562_.29.0739c24: 不。頌曰
T1562_.29.0739c25: 淨無越十六 餘説有論故
T1562_.29.0739c26: 論曰。對法諸師有一類説。無越十六無漏行
T1562_.29.0739c27: 相。離此所餘不可得故。豈不有説盡無生智。
T1562_.29.0739c28: 必自了知我生盡等。此不相違前已説故。謂
T1562_.29.0739c29: 前已説無漏觀。後世俗智中作此行相非無
T1562_.29.0740a01: 漏智。此行相轉由盡無生引起俗智。推功
T1562_.29.0740a02: 於本言彼了知。故許此智離空非我。本意
T1562_.29.0740a03: 樂力令此二智。後必引生我生盡等。非由觀
T1562_.29.0740a04: 内此行相轉。令於後時起此行相。我等行相
T1562_.29.0740a05: 觀内雖無。而由不愚自證解脱。義言此位必
T1562_.29.0740a06: 已應有。我生盡等行相勢分。由先世俗行相
T1562_.29.0740a07: 引生。能引後時世俗行相。故離十四無盡無
T1562_.29.0740a08: 生。若謂此應言離十六無者。此不應理除十
T1562_.29.0740a09: 四餘有盡無生非極成故。謂離十四有依密
T1562_.29.0740a10: 説。計我生盡等爲盡無生智。遮彼故説離十
T1562_.29.0740a11: 四無。餘不極成寧對遮此。若爾既有無漏他
T1562_.29.0740a12: 心智。應越十六有無漏行相。謂他心智皆以
T1562_.29.0740a13: 一實自相爲境。道等行相皆以聚集共相爲
T1562_.29.0740a14: 境。彼此既殊知離十六。決定別有無漏行相
T1562_.29.0740a15: 非定許故。所難不然。謂我所宗非決定許。共
T1562_.29.0740a16: 相行相但縁聚集。許有受心二念住故。如觀
T1562_.29.0740a17: 一受體是非常。此智生時以共相行相。觀
T1562_.29.0740a18: 一實自相爲境極成。如是寧不許無漏他心
T1562_.29.0740a19: 智。以共相行相縁一實自相。謂知他心是眞
T1562_.29.0740a20: 道等。即縁一實是道等相。若謂應如受心念
T1562_.29.0740a21: 住。總縁三世所有受心。爲非常等共相行
T1562_.29.0740a22: 相。無漏他心智亦總縁三世。他無漏心等爲
T1562_.29.0740a23: 道等行相。便違自宗他心智起。唯縁現在
T1562_.29.0740a24: 一實自相。此亦不然加行異故。此智加行爲
T1562_.29.0740a25: 欲知他現能縁心。有貪等別修非常等。念住
T1562_.29.0740a26: 加行爲總厭背。諸有漏法由前加行勢力有
T1562_.29.0740a27: 殊。至成滿時現總縁別。是故無有應相例過。
T1562_.29.0740a28: 若謂非常非受自體。故應觀受爲非常時。非
T1562_.29.0740a29: 縁一實自相爲境。寧可引此喩他心智。則彼
T1562_.29.0740b01: 應許受非非常。不應於受起非常觀。如受與
T1562_.29.0740b02: 心其體各別。必定無有觀受爲心。雖即觀受
T1562_.29.0740b03: 以爲無常。而無一物有多體過。領納＊無常
T1562_.29.0740b04: 體無別故。如損益等非離領納。所餘行相餘
T1562_.29.0740b05: 法亦然。若爾應與至教相違。如説。於身住
T1562_.29.0740b06: 循身觀應言法智。乃至廣説。又説。觀老死應
T1562_.29.0740b07: 言是四智倶不相違。且初所説非顯法智等。
T1562_.29.0740b08: 離十六行相住循身觀。觀身爲身但如實觀。
T1562_.29.0740b09: 爲非常等我先已許共相行相。亦以一實自
T1562_.29.0740b10: 相爲境。故彼所説於我無違。後老死聲總目
T1562_.29.0740b11: 取蘊。觀五取蘊爲非常等。是四智攝何所相
T1562_.29.0740b12: 違。若爾如説受樂受時。如實了知受於樂受。
T1562_.29.0740b13: 如何是法類世俗道智攝。此應思擇受現在
T1562_.29.0740b14: 時。必不了知不自縁故。亦不可説了知去來。
T1562_.29.0740b15: 去來不名受樂時故。而契經説。受樂受時如
T1562_.29.0740b16: 實了知受於樂受。故知此説別有密意。釋此
T1562_.29.0740b17: 密意如盡無生。謂出觀後時方起此行相。故
T1562_.29.0740b18: 無漏行相越十六外無。有一類言有越十六。本
T1562_.29.0740b19: 論説故如本論言。頗有不繋心能了別。欲界
T1562_.29.0740b20: 繋法耶。曰能了別。謂非常故。苦故空故非
T1562_.29.0740b21: 我故因故集故生故縁故。有是處有是事如
T1562_.29.0740b22: 理所引了別。此證不成迷論意故。論顯不繋
T1562_.29.0740b23: 行相衆多。於中有縁欲界繋者。依容有説有
T1562_.29.0740b24: 是處言有是事言。顯無顛倒即由此故餘無
T1562_.29.0740b25: 此言。謂彼論中復作是説。頗有見斷心能了
T1562_.29.0740b26: 別欲界繋法耶。曰能了別。謂我故我所故。斷
T1562_.29.0740b27: 故常故無因故無作故。損減故尊故勝故上
T1562_.29.0740b28: 故第一故。能清淨故能解脱故。能出離故惑
T1562_.29.0740b29: 故疑故猶預故。貪故瞋故慢故癡故。不如理
T1562_.29.0740c01: 所引了別。除此無容有餘行相。由此不説有
T1562_.29.0740c02: 是處言。由皆顛倒轉不言有是事。故淨行相
T1562_.29.0740c03: 無越十六。理教無違不可傾動
T1562_.29.0740c04: ＊説一切有部順正理論＊卷第七十三
T1562_.29.0740c05:
T1562_.29.0740c06:
T1562_.29.0740c07:
T1562_.29.0740c08:阿毘達磨順正理論卷第七十四
T1562_.29.0740c09: 尊者衆賢造
T1562_.29.0740c10: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0740c11: ＊辯智品第七之二
T1562_.29.0740c12: 所言行相有十六者。爲但名別實亦有異。何
T1562_.29.0740c13: 謂行相能行所行。頌曰
T1562_.29.0740c14: 行相實十六 此體唯是慧
T1562_.29.0740c15: 能行有所縁 所行諸有法
T1562_.29.0740c16: 論曰。有説。行相名雖十六實事唯七。縁苦諦
T1562_.29.0740c17: 境治四倒故名實倶四。縁三諦境名四實一。
T1562_.29.0740c18: 如是説者。實亦十六所治所行相有別故。言
T1562_.29.0740c19: 所對治相有別者。爲治常見故修非常行相。
T1562_.29.0740c20: 爲治樂諸行故修苦行相。爲治我所見故修
T1562_.29.0740c21: 空行相。爲治我見故修非我行相。爲治無因
T1562_.29.0740c22: 論故修因行相。爲治自在等一因論故修集
T1562_.29.0740c23: 行相。爲治轉變因常因論故修生行相。爲治
T1562_.29.0740c24: 知爲先能生論故修縁行相。爲治歸自在爲
T1562_.29.0740c25: 涅槃論。顯諸蘊永滅是涅槃。故修滅行相。爲
T1562_.29.0740c26: 治執自體所有解脱。是雜染惑苦不正見。故
T1562_.29.0740c27: 修靜行相。爲治執涅槃如被呪詛。遂致殄滅
T1562_.29.0740c28: 是弊壞論。故修妙行相。爲治執解脱還退見
T1562_.29.0740c29: 故修離行相。爲治執無解脱道。故修道行相。
T1562_.29.0741a01: 爲治苦行是眞道見。及謗眞道是邪論。故修
T1562_.29.0741a02: 如行相。爲治不修道生死自淨。及世間離
T1562_.29.0741a03: 染是眞道。故修行行相。爲治甞遭不永離染
T1562_.29.0741a04: 道所誑惑。於眞聖道亦不敬。故修出行相。言
T1562_.29.0741a05: 所行境相有別者。苦聖諦有四相。一非常二
T1562_.29.0741a06: 苦三空四非我。有生滅故非常。逼迫性故違
T1562_.29.0741a07: 聖心故苦。無主宰故空。違我相故非我。集聖
T1562_.29.0741a08: 諦有四相。一因二集三生四縁。能生法故因。
T1562_.29.0741a09: 有多種故集。恒孳産故生。各別助故縁。滅聖
T1562_.29.0741a10: 諦有四相。一滅二靜三妙四離。息衆苦故滅。
T1562_.29.0741a11: 三有爲相三火滅故靜有餘師説。衆苦息故
T1562_.29.0741a12: 靜。如説。苾芻諸行皆苦。唯有涅槃最爲寂靜。
T1562_.29.0741a13: 善故常故妙。一切災患永解脱故極安隱故
T1562_.29.0741a14: 離。道聖諦有四相。一道二如三行四出。能通
T1562_.29.0741a15: 尋求諸法性相至解脱故道。無倒轉故如。如
T1562_.29.0741a16: 實趣故行有餘師説。定能趣故行。如説。此道
T1562_.29.0741a17: 能至清淨。餘見必無至清淨理。一向趣故決
T1562_.29.0741a18: 能至故出。如是所治及所行境。相有別故實
T1562_.29.0741a19: 有十六。如是行相以慧爲體豈不心心所皆
T1562_.29.0741a20: 名有行相。如是無慧與慧相應。如何可言慧
T1562_.29.0741a21: 有行相非有行相。唯慧相應心等皆名有行
T1562_.29.0741a22: 相者。是心心所等於所縁品類相中有能取
T1562_.29.0741a23: 義。若依唯慧得行相名。則慧之餘心心所法。
T1562_.29.0741a24: 與行相等名有行相。如等漏故得有漏名。是
T1562_.29.0741a25: 與漏體同對治義。如是所餘心心所法。等與
T1562_.29.0741a26: 行相行於所縁。是倶時行無前後義。或心心
T1562_.29.0741a27: 所有行相者。多如已知根總名有行相。或依
T1562_.29.0741a28: 無間亦説有聲。如有所依故無有過。謂如心
T1562_.29.0741a29: 心所皆名有所依。意識相應諸心所法。與所
T1562_.29.0741b01: 依識亦倶時生識之所依。唯無間滅有行相
T1562_.29.0741b02: 理應知亦然。無間滅慧於現何能。此於現有
T1562_.29.0741b03: 能如無間滅意。若爾應受等得有受等名。許
T1562_.29.0741b04: 亦無違然非所辯。此中經主依附他宗作如
T1562_.29.0741b05: 是言。諸心心所取境類別。皆名行相理未必
T1562_.29.0741b06: 然。應思何等名心心所取境類別。若謂境相
T1562_.29.0741b07: 品類差別。一切能像理必不成。境有善常等
T1562_.29.0741b08: 衆相差別故。或諸色法亦行相收色法亦能
T1562_.29.0741b09: 像餘相故。若謂能取境差別相。則應五識行
T1562_.29.0741b10: 相不成。不能取境差別相故。有分別識方能
T1562_.29.0741b11: 取境青非黄等差別相故。然非所許故理不
T1562_.29.0741b12: 成。由此我宗所釋爲善。謂唯諸慧於境相中。
T1562_.29.0741b13: 簡擇而轉名爲行相。慧及諸餘心心所法。有
T1562_.29.0741b14: 所縁故皆是能行。此能行名應唯目慧行相
T1562_.29.0741b15: 體故。餘心心所既非行相寧是能行。若謂所
T1562_.29.0741b16: 餘名能行者。以與行相相應起故。是則慧等
T1562_.29.0741b17: 與受相應應名能受。雖有此語而理不然。謂
T1562_.29.0741b18: 慧異門稱爲行相。能行即是取境別名。非能
T1562_.29.0741b19: 行言偏爲詮慧。寧以受等體非行相。便作是
T1562_.29.0741b20: 難應非能行。如於境中慧能＊簡擇。便許説慧
T1562_.29.0741b21: 名爲能行。既於境中想能取像。識能了等寧
T1562_.29.0741b22: 非能行。故能行名通目取境。故應受等亦是
T1562_.29.0741b23: 能行。所行名通一切有法。若實若假皆所行
T1562_.29.0741b24: 故。由此三門體有寛陜。慧通行相能行所行。
T1562_.29.0741b25: 餘心心所唯能所行。諸餘有法唯是所行。頌
T1562_.29.0741b26: 諸有言應隨除一。隨説一種義已成故。如世
T1562_.29.0741b27: 尊言一切法者。謂十二處唯此是有。故説諸
T1562_.29.0741b28: 法是所行言。已説所行唯是有法。或説有法
T1562_.29.0741b29: 是所行言。已説所行是一切法。諸假有法不
T1562_.29.0741c01: 離所依。亦隨所依諸處攝故。爲攝有盡倶説
T1562_.29.0741c02: 無失。已＊辯十智行相差別。當＊辯性攝依他
T1562_.29.0741c03: 依身。頌曰
T1562_.29.0741c04: 性俗三九善 依地俗一切
T1562_.29.0741c05: 他心智唯四 法六餘七九
T1562_.29.0741c06: 現起所依身 他心依欲色
T1562_.29.0741c07: 法智但依欲 餘八通三界
T1562_.29.0741c08: 論曰。如是十智三性攝者。謂世俗通三性。餘
T1562_.29.0741c09: 九智唯是善。依＊地別者。謂世俗智通依欲界
T1562_.29.0741c10: 乃至有頂。他心智唯依四根本靜慮。不依近
T1562_.29.0741c11: 分靜慮中間。此智所縁極微細故。謂依彼地
T1562_.29.0741c12: 道力微劣。不能了達他相續中。現在微細心
T1562_.29.0741c13: 心所法。亦不依無色無此加行故。又通性故
T1562_.29.0741c14: 餘地非依。五通所依止觀等故。法智通以六
T1562_.29.0741c15: 地爲依。謂未至中間四根本靜慮。不依餘近
T1562_.29.0741c16: 分彼唯有漏故。亦不依無色此縁欲界故。所
T1562_.29.0741c17: 餘七智九地爲依。謂下三無色及前説六地
T1562_.29.0741c18: 總説如是。然有差別。謂此所説七種智中。類
T1562_.29.0741c19: 智決定依九地起。苦集滅道盡無生智。若法
T1562_.29.0741c20: 智攝六地爲依。類智攝者通依九地。依身別
T1562_.29.0741c21: 者。謂他心智。依欲色界倶可現前。不依無色
T1562_.29.0741c22: 彼自無故。不起下地他心智者。此智隨轉色
T1562_.29.0741c23: 彼無容起故。法智但依欲界身起非上二界。
T1562_.29.0741c24: 入出此智諸有漏心唯欲有故。又法智隨轉
T1562_.29.0741c25: 色。所依大種唯欲繋故。又此能治起破戒惑。
T1562_.29.0741c26: 破戒唯欲非上界故。餘八智現起通依三界
T1562_.29.0741c27: 身。已＊辯性地身當＊辯念住攝。頌曰
T1562_.29.0741c28: 諸智念住攝 滅智唯最後
T1562_.29.0741c29: 他心智後三 餘八智通四
T1562_.29.0742a01: 論曰。滅智攝在法念住中。他心智後三攝。所
T1562_.29.0742a02: 餘八皆通四。如是十智展轉相望。一一當言
T1562_.29.0742a03: 幾智爲境。頌曰
T1562_.29.0742a04: 諸智互相縁 法類道各九
T1562_.29.0742a05: 苦集智各二 四皆十滅非
T1562_.29.0742a06: 論曰。法智能縁九智爲境除類智。類智能縁
T1562_.29.0742a07: 九智爲境除法智。道智能縁九智爲境。除世
T1562_.29.0742a08: 俗智非道攝故。苦集二智。一一能縁二智爲
T1562_.29.0742a09: 境。謂俗他心。世俗他心盡無生智皆縁十智。
T1562_.29.0742a10: 滅智不縁唯以擇滅爲所縁故。十智所縁總
T1562_.29.0742a11: 有幾法。何智幾法爲所縁境。頌曰
T1562_.29.0742a12: 所縁總有十 謂三界無漏
T1562_.29.0742a13: 無爲各有二 俗縁十法五
T1562_.29.0742a14: 類七苦集六 滅縁一道二
T1562_.29.0742a15: 他心智縁三 盡無生各九
T1562_.29.0742a16: 論曰。十智所縁總有十法。謂有爲法分爲八
T1562_.29.0742a17: 種。三界所繋無漏有爲。各有相應不相應
T1562_.29.0742a18: 故。無爲分二種善無記別故。俗智總縁十法
T1562_.29.0742a19: 爲境。法智縁五謂欲界二。無漏道二及善無
T1562_.29.0742a20: 爲。類智縁七謂色無色。無漏道六及善無爲。
T1562_.29.0742a21: 苦集智各縁三界所繋六。滅智縁一謂善無
T1562_.29.0742a22: 爲。道智縁二謂無漏道。他心智縁欲色無漏
T1562_.29.0742a23: 三相應法。盡無生智縁有爲八。及善無爲。頗
T1562_.29.0742a24: 有一念智縁一切法不。不爾。豈不非我觀智
T1562_.29.0742a25: 知一切法皆非我耶。此亦不能縁一切法。不
T1562_.29.0742a26: 縁何法此體是何。頌曰
T1562_.29.0742a27: 俗智除自品 總縁一切法
T1562_.29.0742a28: 爲非我行相 唯聞思所成
T1562_.29.0742a29: 論曰。以世俗智觀一切法。爲非我時猶除自
T1562_.29.0742b01: 品。自品謂自體相應倶有法。何故不縁自體
T1562_.29.0742b02: 爲境。諸對法者立此因言。諸法必無待自體
T1562_.29.0742b03: 故。此言意顯諸法生時。隨其所應待四縁
T1562_.29.0742b04: 性。隨有所闕法則不生。不闕便生立爲縁性。
T1562_.29.0742b05: 諸法無有闕自體時。故畢竟無闕不生義。寧
T1562_.29.0742b06: 可建立爲所待縁。若謂體應如虚空等。由無
T1562_.29.0742b07: 障礙可立爲縁。理亦不然。以虚空等望所生
T1562_.29.0742b08: 法。他性極成法爲他縁理極成故。又由現喩
T1562_.29.0742b09: 顯諸智生。必不能縁自體爲境。謂見刀刃指
T1562_.29.0742b10: 端及肩。如次不能自割觸負。又邪見他心智
T1562_.29.0742b11: 及念住苦智等。皆有建立不成過故。若謂如
T1562_.29.0742b12: 燈自他倶照智應爾者。理亦不然。燈之照體
T1562_.29.0742b13: 不成實故。謂顯色聚差別名燈。眼識生因説
T1562_.29.0742b14: 名爲照。闇相違故説爲能壞。瓶等障因由有
T1562_.29.0742b15: 此故。瓶等可了名照瓶等。除假説外無實有
T1562_.29.0742b16: 照能照自體。猶如鹽等唯彼自體如是轉故。
T1562_.29.0742b17: 又若許燈是能照故。便許自照亦能照他。如
T1562_.29.0742b18: 是應許闇是障故。力能自障亦能障他。火能
T1562_.29.0742b19: 燒故自燒燒他。彼既不然燈云何爾。若謂燈
T1562_.29.0742b20: 力破障瓶燈。及了瓶燈二覺闇故應倶名照。
T1562_.29.0742b21: 理亦不然。闇與瓶燈合不合故。謂闇瓶合可
T1562_.29.0742b22: 曰障瓶。今雖有瓶而覺不起。由此説闇能障
T1562_.29.0742b23: 瓶覺。燈生闇滅瓶顯覺生。故世説燈有照瓶
T1562_.29.0742b24: 用。曾無有闇與燈合時。勿不相違無相治失。
T1562_.29.0742b25: 故不可説闇能障燈。既無有燈不能生覺。亦
T1562_.29.0742b26: 不可説闇爲覺障。故燈生時雖令闇滅。而不
T1562_.29.0742b27: 可説被照如瓶。復有何因執智知用。但如燈
T1562_.29.0742b28: 照非刀割等。謂見何理執智與燈。法喩冥然
T1562_.29.0742b29: 非與刀等故引燈喩爲證力微。有作是言。智
T1562_.29.0742c01: 於自體不知自相共相。可知理亦不然。已＊辯
T1562_.29.0742c02: 自體不以自體爲所縁故。於自自相既永不
T1562_.29.0742c03: 能取。則定無有以自爲所縁。既非所縁寧取
T1562_.29.0742c04: 共相。故應於此立比量言。自相亦應爲自體
T1562_.29.0742c05: 境。自體相故。猶如共相。或應共相非自體境。
T1562_.29.0742c06: 自體相故猶如自相。故縁共相理亦不成。又
T1562_.29.0742c07: 智現前若縁自體。應許自體亦是所依。若許
T1562_.29.0742c08: 自縁及自依者。則應自體能自建立。自建立
T1562_.29.0742c09: 故應許是常。常故應無能縁他義。又智所知
T1562_.29.0742c10: 應無別故。必無有智能縁自體。若謂自共相
T1562_.29.0742c11: 如次能所縁。理亦不然。前已説故。謂前已説
T1562_.29.0742c12: 既不自縁自相爲境自體相故。亦不應縁共
T1562_.29.0742c13: 相爲境。即由此理不縁相應。以與相應一境
T1562_.29.0742c14: 轉故。許縁相應者便應許自縁。亦不能縁倶
T1562_.29.0742c15: 有法者。以倶有法極相近故。如眼不見扶
T1562_.29.0742c16: 眼根色。契經亦説一刹那智。不能頓知一切
T1562_.29.0742c17: 法境。如契經説。無有沙門婆羅門等。於一切
T1562_.29.0742c18: 法頓見頓知。義准唯漸此智唯是欲色界攝。
T1562_.29.0742c19: 無色界中雖有此類。而縁法少非此所明。此
T1562_.29.0742c20: 通聞思修所成慧。皆能除自品縁一切法故。
T1562_.29.0742c21: 然經主説非修所成。以修所成地別縁故。若
T1562_.29.0742c22: 異此者應頓離染。此不應理。言修所成唯地
T1562_.29.0742c23: 別縁非極成故。謂我宗許靜慮地攝。修所成
T1562_.29.0742c24: 慧有能總縁。隨所依身自上境故。厭下欣上
T1562_.29.0742c25: 方能離染。此既總縁唯欣行相故。於離染無
T1562_.29.0742c26: 有功能故。彼所言甚爲非理。已＊辯所縁復應
T1562_.29.0742c27: 思擇。誰成就幾智耶。頌曰
T1562_.29.0742c28: 異生聖見道 初念定成一
T1562_.29.0742c29: 二定成三智 後四一一増
T1562_.29.0743a01: 修道定成七 離欲増他心
T1562_.29.0743a02: 無學鈍利根 定成九成十
T1562_.29.0743a03: 論曰。諸異生位及聖見道。第一刹那定成一
T1562_.29.0743a04: 智。謂世俗智。第二刹那定成三智。謂加法苦。
T1562_.29.0743a05: 第四六十十四刹那。如次後後増類集滅道
T1562_.29.0743a06: 智。諸未増位成數如前。故修位中亦定成七。
T1562_.29.0743a07: 如是諸位若已離欲各各増一。謂他心智唯
T1562_.29.0743a08: 除異生生無色者。然異生位及見道中。唯可
T1562_.29.0743a09: 成就俗他心智。道類智時具成二種。爾時初
T1562_.29.0743a10: 得不還果故。兼得無漏以成果體。餘修位中
T1562_.29.0743a11: 皆具成二。生無色者便捨世俗。諸時解脱定
T1562_.29.0743a12: 成九智。謂加盡智。不時解脱定成就十。謂増
T1562_.29.0743a13: 無生。於何位中頓修幾智。且應思擇。何謂爲
T1562_.29.0743a14: 修。謂習善有爲令圓滿自在。非染無記者無
T1562_.29.0743a15: 勝愛果故。非善無爲者不在相續故。又無爲
T1562_.29.0743a16: 無果故。已＊辯修義本問應答。且於見道十五
T1562_.29.0743a17: 心中。頌曰
T1562_.29.0743a18: 見道忍智起 即彼未來修
T1562_.29.0743a19: 三類智兼修 現觀邊俗智
T1562_.29.0743a20: 不生自下地 苦集四滅後
T1562_.29.0743a21: 自諦行相境 唯加行所得
T1562_.29.0743a22: 論曰。見道位中隨起忍智。皆即彼類於未來
T1562_.29.0743a23: 修。然具修自諦諸行相念住。何縁見道唯同
T1562_.29.0743a24: 類修。所作所縁倶定別故。有説。此種性先
T1562_.29.0743a25: 未曾得故。唯苦集滅三類智時。能兼修未來
T1562_.29.0743a26: 現觀邊俗智。於一一諦現觀後邊。方能兼修
T1562_.29.0743a27: 故立斯號。由此餘位未能兼修。自諦所爲未
T1562_.29.0743a28: 圓滿故。有言。若此於法智位。修應説名爲現
T1562_.29.0743a29: 觀中俗智。經不應立現觀邊名。三位所修何
T1562_.29.0743b01: 勝何劣。若據相續後勝於前。因増長身起彼
T1562_.29.0743b02: 得故。若就界説上皆勝下。故前所修色界繋
T1562_.29.0743b03: 者。界勝身劣後位所修。欲界繋者界劣身勝。
T1562_.29.0743b04: 此有四句如理應思。道類智時何不修此。此
T1562_.29.0743b05: 智唯是見道眷屬。彼修道攝故不能修。此意
T1562_.29.0743b06: 説言修。七處善爲種子故。見道得生故見道
T1562_.29.0743b07: 生時説彼爲眷屬。或世俗智從無始來。於三
T1562_.29.0743b08: 諦中曾知斷證。未曾修道故今不修。或由今
T1562_.29.0743b09: 時見眞道故。僞道羞避故非所修。或現觀邊
T1562_.29.0743b10: 方修此智。道無邊故此位不修。謂三諦中依
T1562_.29.0743b11: 事現觀。容一行者總得其邊。必無有能遍修道
T1562_.29.0743b12: 者。異根＊性道不能修故。於自根＊性雖容得
T1562_.29.0743b13: 修。百千分中不起一故。雖見道位未遍斷集
T1562_.29.0743b14: 未。遍證滅而於當位斷集證滅其事已周。道
T1562_.29.0743b15: 類智時迷道諦惑。諸對治道亦不遍修。以種
T1562_.29.0743b16: ＊性根有多品故。由此於三諦世尊説邊聲。如
T1562_.29.0743b17: 契經中説。有身苦邊有身集邊有身滅邊。曾
T1562_.29.0743b18: 無經説有身道邊。無能修道至邊際故。此世
T1562_.29.0743b19: 俗智是不生法。於一切時無容起故。此起依
T1562_.29.0743b20: 身定不生故。謂隨信行隨法行身。容有爲依
T1562_.29.0743b21: 引此智起。在見道位此無容生。故此依身住
T1562_.29.0743b22: 不生法。依不生故此必不生。若爾依何説有
T1562_.29.0743b23: 修義。依得修故説名爲修。謂於爾時起得自
T1562_.29.0743b24: 在。餘縁障故體不現前。即由此因説名爲得。
T1562_.29.0743b25: 以證彼得起自在故。以有諸法得即現前如
T1562_.29.0743b26: 盡智等。或有諸法先得後現前如無生智等。
T1562_.29.0743b27: 或有諸法得永不現前如此智等。或有諸法
T1562_.29.0743b28: 不得而現前如外色等。無有情數法不得而現
T1562_.29.0743b29: 前故。雖不生而有修義。經主此中作如是
T1562_.29.0743c01: 詰。既不能起得義何依故所＊辯修。理不成
T1562_.29.0743c02: 立。如古師説修義可成。彼説云何由聖道力。
T1562_.29.0743c03: 修世俗智於出觀後。有勝縁諦俗智現前。得
T1562_.29.0743c04: 此起依故名得此如得金礦名爲得金。此但
T1562_.29.0743c05: 有言所詰等故。如何此智不現在前。言得起
T1562_.29.0743c06: 依説名爲得。非得此依故可名此現前。勿此
T1562_.29.0743c07: 所依即此體故。若謂於後位見不見功能故
T1562_.29.0743c08: 有差別。亦不應理。所許起依不久住故。非
T1562_.29.0743c09: 起依已捨有此現前時。故捨起依必不現起。
T1562_.29.0743c10: 後如何見能起功能。諸有起依必可現起。有
T1562_.29.0743c11: 起依位寧不現前。既不現前起依寧有故。彼
T1562_.29.0743c12: 所説既不能起得。義何依爲非理詰。自許不
T1562_.29.0743c13: 起亦名得故。隨依何地見道現前能修未來
T1562_.29.0743c14: 自地下地。謂此俗智七地爲依。即未至中間
T1562_.29.0743c15: 四靜慮欲界。若依未至見道現前。能修未來
T1562_.29.0743c16: 一地見道。二地俗智至依第四見道現前。能
T1562_.29.0743c17: 修未來六地見道。七地俗智苦集邊修。四念
T1562_.29.0743c18: 住攝滅邊修者。唯法念住隨於何諦現觀邊
T1562_.29.0743c19: 修。即以此行相縁此諦爲境。謂若苦諦現觀
T1562_.29.0743c20: 邊修。即以縁苦四種行相。若欲界繋縁欲界
T1562_.29.0743c21: 苦。色界繋者縁上苦諦。若於集諦現觀邊修。
T1562_.29.0743c22: 即以縁集四種行相若欲界繋縁欲界集。色
T1562_.29.0743c23: 界繋者縁上集諦。若於滅諦現觀邊修。即以
T1562_.29.0743c24: 縁滅四種行相。若欲界繋縁欲界滅。色界繋
T1562_.29.0743c25: 者縁上滅諦。此世俗智唯加行得。即由見道
T1562_.29.0743c26: 加行得故。欲界攝者是思所成。色界攝者是
T1562_.29.0743c27: 修所成。非聞所成彼微劣故。智増故立智名。
T1562_.29.0743c28: 若并隨行以欲四蘊。色界五蘊爲其自性。次
T1562_.29.0743c29: 於修道離染位中。頌曰
T1562_.29.0744a01: 修道初刹那 修六或七智
T1562_.29.0744a02: 斷八地無間 及有欲餘道
T1562_.29.0744a03: 有頂八解脱 各修於七智
T1562_.29.0744a04: 上無間餘道 如次修六八
T1562_.29.0744a05: 論曰。修道初念。謂第十六道類智時。現修二
T1562_.29.0744a06: 智謂道及類。名異非體。未離欲者未來修六。
T1562_.29.0744a07: 謂法及類苦集滅道。離欲修七。謂加他心。有
T1562_.29.0744a08: 頂治故不修世俗。先已離欲入聖道者。何縁
T1562_.29.0744a09: 見道中不修他心智。以他心智遊觀徳攝。依
T1562_.29.0744a10: 容豫道方有修義。見道位中爲觀諦理。加行
T1562_.29.0744a11: 極速故不能修。無間道中義亦同此。今第十
T1562_.29.0744a12: 六道類智時。容豫道收故修此智。斷欲修斷
T1562_.29.0744a13: 九無間道。八解脱道俗四法智隨應現修。斷
T1562_.29.0744a14: 上七地諸無間道。四類世俗滅道法智隨應
T1562_.29.0744a15: 現修。斷欲加行有欲勝進。俗四法類隨應現
T1562_.29.0744a16: 修。此上未來皆修七智。謂俗法類苦集滅道。
T1562_.29.0744a17: 斷有頂地前八解脱。四類二法隨應現修。此
T1562_.29.0744a18: 於未來亦唯修七。然除世俗加他心智。斷有
T1562_.29.0744a19: 頂地九無間道。四類二法隨應現修。未來修
T1562_.29.0744a20: 法類苦集滅道六。斷欲修斷第九解脱。俗四
T1562_.29.0744a21: 法智隨應現修。斷上七地諸解脱道。四類世
T1562_.29.0744a22: 俗滅道法智隨應現修。斷欲修斷第九勝進。
T1562_.29.0744a23: 斷上八地諸加行道。俗四法類隨應現修。斷
T1562_.29.0744a24: 上七地有頂八品。諸勝進道俗四法類。及他
T1562_.29.0744a25: 心智隨應現修。先所修道容現前故。此上
T1562_.29.0744a26: 未來皆修八智。謂俗法類四諦他心。四類不
T1562_.29.0744a27: 能斷欲界染。苦集二法非上對治。何縁起彼
T1562_.29.0744a28: 治此智未來修。若許兼修非對治者。離有頂
T1562_.29.0744a29: 染等應兼修世俗。此難非理。唯同對治於未
T1562_.29.0744b01: 來修非所許故。謂亦許有相屬故修。如見道
T1562_.29.0744b02: 中修世俗智。或由因力相資故修。如斷欲時
T1562_.29.0744b03: 兼修四類。斷上染位修苦集法。若斷欲染不
T1562_.29.0744b04: 修類智。斷上不修苦集二法。則漸次得不還
T1562_.29.0744b05: 果者。應無容起類智現前。阿羅漢應無起苦
T1562_.29.0744b06: 集。法智先所得者皆已捨故。先未得者非所
T1562_.29.0744b07: 修故由約種類。若先已得爲同類因。力引等
T1562_.29.0744b08: 流智生此智。由先彼智引故於彼智類。復能
T1562_.29.0744b09: 爲因故此智生。因力資彼雖非同治亦未來
T1562_.29.0744b10: 修。次＊辯離染得無學位。頌曰
T1562_.29.0744b11: 無學初刹那 修九或修十
T1562_.29.0744b12: 鈍利根別故 勝進道亦然
T1562_.29.0744b13: 論曰。無學初念謂斷有頂。第九解脱若集類
T1562_.29.0744b14: 盡。隨應現修縁有頂故。勝進九十隨應現修。
T1562_.29.0744b15: 未來隨應修九修十。謂鈍根者唯除無生。利
T1562_.29.0744b16: 根亦修無生智故。次辯餘位修智多少。頌曰
T1562_.29.0744b17: 練根無間道 學六無學七
T1562_.29.0744b18: 餘學六七八 應八九一切
T1562_.29.0744b19: 雜修通無間 學七應八九
T1562_.29.0744b20: 餘道學修八 應九或一切
T1562_.29.0744b21: 聖起餘功徳 及異生諸位
T1562_.29.0744b22: 所修智多少 皆如理應思
T1562_.29.0744b23: 論曰。學位練根諸無間道。四法類智隨應現
T1562_.29.0744b24: 修。未來修六四諦法類。似見道故不修世俗。
T1562_.29.0744b25: 能斷障故不修他心。諸解脱道四法類智隨
T1562_.29.0744b26: 應現修。未離欲者未來修六四諦法類。已離
T1562_.29.0744b27: 欲者未來修七。謂加他心。有餘師言。解脱道
T1562_.29.0744b28: 位亦修世俗。諸加行道俗四法類隨應現修。
T1562_.29.0744b29: 未離欲者未來修七。已離欲八。謂加他心。諸
T1562_.29.0744c01: 勝進道若未離欲。俗四法類隨應現修未來
T1562_.29.0744c02: 亦七。若已離欲俗四法類及他心智。隨應現
T1562_.29.0744c03: 修未來亦八。無學練根諸無間道。四類二法
T1562_.29.0744c04: 隨應現修。未來修七四諦法類盡。不修世俗
T1562_.29.0744c05: 如治有頂。故五前八解脱四類二法隨應現
T1562_.29.0744c06: 修。未來修八四諦法類他心及盡。四第九解
T1562_.29.0744c07: 脱苦集類盡隨應現修。未來修九。最後解脱
T1562_.29.0744c08: 苦集類盡。隨應現修未來修十。諸加行道
T1562_.29.0744c09: 現修如學。未來修九諸勝進道。鈍者九智隨
T1562_.29.0744c10: 應現修未來亦九。利者十智隨應現修未來
T1562_.29.0744c11: 亦十。學位雜修諸無間道。四法類俗隨應現
T1562_.29.0744c12: 修未來修七。諸解脱道唯四法類。加行増俗
T1562_.29.0744c13: 諸勝進道。又加他心隨應現修未來皆八。無
T1562_.29.0744c14: 學雜修諸無間道現修如學。未來所修鈍八
T1562_.29.0744c15: 利九。諸解脱道唯四法類。加行増俗隨應現
T1562_.29.0744c16: 修。未來所修鈍九利十。諸勝進道與練根同。
T1562_.29.0744c17: 學位修通五無間道。現修俗智未來修七。宿
T1562_.29.0744c18: 住神境二解脱道五加行道。現修俗智他心
T1562_.29.0744c19: 解脱法類道俗及他心智。一切勝進并苦集
T1562_.29.0744c20: 滅隨應現修。此上未來皆修八智。無學修
T1562_.29.0744c21: 通五無間道。現修如學。未來所修鈍八利九。
T1562_.29.0744c22: 解脱加行現修如學。未來所修鈍九利十。諸
T1562_.29.0744c23: 勝進道與練根同。天眼天耳二解脱道。無記
T1562_.29.0744c24: 性故不名爲修。聖起所餘四無量等修所成
T1562_.29.0744c25: 攝。有漏徳時現在皆修一世俗智。有學未來
T1562_.29.0744c26: 未離欲七已離欲八。無學未來鈍九利十。除
T1562_.29.0744c27: 微微心此於未來唯修俗故。若起所餘無漏
T1562_.29.0744c28: 功徳靜慮攝者。四法類智隨應現修。無色攝
T1562_.29.0744c29: 者唯四。類智隨應現修。未來所修同前有
T1562_.29.0745a01: 漏。異生離染現修俗智。斷欲三定第九解脱。
T1562_.29.0745a02: 及依根本四靜慮定。起勝進道離染加行。未
T1562_.29.0745a03: 來修二。謂加他心。所餘未來唯修世俗。修五
T1562_.29.0745a04: 通時諸加行道。二解脱道現修俗智。一解脱
T1562_.29.0745a05: 道現俗。他心諸勝進道二。隨應現未來一切
T1562_.29.0745a06: 皆修二種。五無間道現未唯俗。依本靜慮修
T1562_.29.0745a07: 餘功徳。皆現修俗未來修二。唯順決擇分必
T1562_.29.0745a08: 不修他心。以是見道近眷屬故。依餘地定修
T1562_.29.0745a09: 餘功徳。皆唯世俗現未來修。諸未來修爲修
T1562_.29.0745a10: 幾地。諸所起得皆是修耶。頌曰
T1562_.29.0745a11: 諸道依得此 修此地有漏
T1562_.29.0745a12: 爲離得起此 修此下無漏
T1562_.29.0745a13: 唯初盡遍修 九地有漏徳
T1562_.29.0745a14: 生上不修下 曾所得非修
T1562_.29.0745a15: 論曰。諸道依此地及得此地時。能修未來此
T1562_.29.0745a16: 地有漏。謂依此地世俗聖道現在前時。未來
T1562_.29.0745a17: 唯修此地有漏。以有漏法繋地堅牢難修餘
T1562_.29.0745a18: 故。隨依何地離下地染。第九解脱現在前時
T1562_.29.0745a19: 亦修未來。所得上地根本近分。有漏功徳離
T1562_.29.0745a20: 下地縛必得上故。聖爲離此地及得此地時。
T1562_.29.0745a21: 并此地中諸道現起。皆能修此及下無漏。謂
T1562_.29.0745a22: 隨何地有漏無漏。加行等道正現在前。爲欲
T1562_.29.0745a23: 斷除此地煩惱。未來修此及下無漏。下於上
T1562_.29.0745a24: 染同能治故。雖下聖道斷煩惱時。諸上地邊
T1562_.29.0745a25: 有能同治。然由有漏繋地堅牢。未離下時未
T1562_.29.0745a26: 能修彼。隨依何地離下地染。第九解脱現在
T1562_.29.0745a27: 前時亦修未來。所得上地及諸下地無漏功
T1562_.29.0745a28: 徳隨起。此地世俗聖道現在前時。未來皆修
T1562_.29.0745a29: 此及下地無漏功徳。唯初盡智現在前時。力
T1562_.29.0745b01: 能遍修九地有漏。意地所攝聞思修所成。不
T1562_.29.0745b02: 淨觀等無量勝功徳。謂隨何地盡智現前。通
T1562_.29.0745b03: 修未來自上下地。何縁唯此初盡智時。力能
T1562_.29.0745b04: 遍修諸有漏徳。創能殄滅無始時來一切善
T1562_.29.0745b05: 根煩惱怨故。如有摧伏國所共怨。一切倶來
T1562_.29.0745b06: 慶頼稱善。又煩惱縛斷無餘故。如能縛斷所
T1562_.29.0745b07: 縛氣通。又彼心王登自在位。一切善法起得
T1562_.29.0745b08: 來朝。譬如大王登祚灑頂。一切境土皆來朝
T1562_.29.0745b09: 貢。然此生上必不修下。謂身在欲得阿羅漢。
T1562_.29.0745b10: 通修三界九地善根。至生有頂唯修一地。初
T1562_.29.0745b11: 盡智言顯離有頂及五練根位。第九解脱道
T1562_.29.0745b12: 皆捨前道創得果故。於見道位三類智邊。雖
T1562_.29.0745b13: 亦能修自下俗智。先已説故此不復論。諸所
T1562_.29.0745b14: 言修唯先未得。今起今得是能所修。謂若先
T1562_.29.0745b15: 時未得今得。用功得者方是所修。若法先時
T1562_.29.0745b16: 曾得棄捨。今雖還得而非所修。非設劬勞而
T1562_.29.0745b17: 證得故。若於先時未得而起。極用功起勢力
T1562_.29.0745b18: 勝故。此方能修未來功徳。若先已得今起現
T1562_.29.0745b19: 前。彼不能修未來功徳。非多功起勢力劣故。
T1562_.29.0745b20: 修用止息故不能修未來。若曾得現前能修
T1562_.29.0745b21: 未來者。則薄伽梵得盡智時。應未具修一切
T1562_.29.0745b22: 功徳。爲具證得應更進修。便同二乘功徳不
T1562_.29.0745b23: 滿。爲唯約得説名爲修。不爾。云何。修有四
T1562_.29.0745b24: 種。一得修。二習修。三對治修。四除遣修。如
T1562_.29.0745b25: 是四修依何法立。頌曰
T1562_.29.0745b26: 立得修習修 依善有爲法
T1562_.29.0745b27: 依諸有漏法 立治修遣修
T1562_.29.0745b28: 論曰。諸未曾得功徳現前。及得未來所餘功
T1562_.29.0745b29: 徳。新修得故皆名得修。曾得未曾功徳現起。
T1562_.29.0745c01: 現修習故皆名習修。此二但依善有爲立。未
T1562_.29.0745c02: 來唯得現具二修。於身等法得能治故。所治
T1562_.29.0745c03: 身等名對治修。故於身等得對治時。即説名
T1562_.29.0745c04: 爲修於身等。餘有漏法類亦應然。縁身等境
T1562_.29.0745c05: 煩惱斷故。説身等法名除遣修。故縁身等煩
T1562_.29.0745c06: 惱斷時。亦説名爲修於身等。餘有漏法例亦
T1562_.29.0745c07: 應然。此二但依有漏法立。故有漏善具足四
T1562_.29.0745c08: 修。無漏有爲餘有漏法。如次各具前後二修。
T1562_.29.0745c09: 有於此中約當修義。分別諸法具修多少。有
T1562_.29.0745c10: 法具四名爲當修。有法具三。有法具二。有法
T1562_.29.0745c11: 具一。有法全無。謂善有漏未永斷時。可得可
T1562_.29.0745c12: 生具足四種。此未永斷故當具治遣修。以可
T1562_.29.0745c13: 得故當具得修。是可生故當具習修。已得可
T1562_.29.0745c14: 生具三除得。可得不生具三除習。已得不生
T1562_.29.0745c15: 及不可得。已生具二。謂治遣修。染及無記未
T1562_.29.0745c16: 斷亦爾。若善有漏已永斷時。可得可生具得
T1562_.29.0745c17: 習二。可得不生具一謂得。已得可生具一謂
T1562_.29.0745c18: 習。有爲無漏應知亦爾。除前所説皆是全無。
T1562_.29.0745c19: 謂無漏法中已得不生等。若不生法不住身
T1562_.29.0745c20: 中。但由得故即名修者。應許擇滅亦名爲修。
T1562_.29.0745c21: 無差別故。此難非理。彼同類法住身中故。謂
T1562_.29.0745c22: 不生法雖不住身。同類住身名修無失。又彼
T1562_.29.0745c23: 由得爲果住故。謂未來世不生善法。由令得
T1562_.29.0745c24: 生表爲果住。義言我等闕縁不生。非謂今時
T1562_.29.0745c25: 不蒙招引。擇滅異此。不可爲例。又未來世不
T1562_.29.0745c26: 生善法。亦有因力攝益現身。擇滅不然。故無
T1562_.29.0745c27: 修義。又由擇滅唯是果故。謂修本爲獲得勝
T1562_.29.0745c28: 果。滅非有果。故不應修。又由擇滅無増減故。
T1562_.29.0745c29: 謂可修法。依下至中依中至上。擇滅不爾。於
T1562_.29.0746a01: 修無用故不可修
T1562_.29.0746a02: ＊説一切有部順正理論＊卷第七十四
T1562_.29.0746a03:
T1562_.29.0746a04:
T1562_.29.0746a05:
T1562_.29.0746a06:阿毘達磨順正理論卷第七十五
T1562_.29.0746a07: 尊者衆賢造
T1562_.29.0746a08: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0746a09: ＊辯智品第七之三
T1562_.29.0746a10: 如是已辯諸智差別。智所成徳今當顯示。於
T1562_.29.0746a11: 中先＊辯佛不共徳。且初成佛盡智位修不共
T1562_.29.0746a12: 佛法有十八種。何謂十八。頌曰
T1562_.29.0746a13: 十八不共法 謂佛十力等
T1562_.29.0746a14: 論曰。佛十力四無畏三念住及大悲。如是合
T1562_.29.0746a15: 名爲十八不共法。唯於諸佛盡智時修。餘聖
T1562_.29.0746a16: 所無。故名不共。且佛十力差別云何。頌曰
T1562_.29.0746a17: 力處非處十 業八除滅道
T1562_.29.0746a18: 定根解界九 遍趣九或十
T1562_.29.0746a19: 宿住死生俗 盡六或十智
T1562_.29.0746a20: 宿住死生智 依靜慮餘通
T1562_.29.0746a21: 贍部男佛身 於境無礙故
T1562_.29.0746a22: 論曰。佛十力者。一處非處智力具以如來十
T1562_.29.0746a23: 智爲性。爲依何義立此力名。佛於經中自作
T1562_.29.0746a24: 是説。苾芻諦聽。如來於處如實知處。如來於
T1562_.29.0746a25: 非處如實知非處。乃至廣説。知一切法自性
T1562_.29.0746a26: 功能理定是有。名爲處智。知一切法自性功
T1562_.29.0746a27: 能理定非有。名非處智。此智通縁情非情
T1562_.29.0746a28: 境。與一切智皆不相違。恐於略説少功難悟。
T1562_.29.0746a29: 故復此中析出餘九。如薄伽梵多界經中自
T1562_.29.0746b01: 廣分別。處非處義身等惡行。感非愛果。定有
T1562_.29.0746b02: 是處。感可愛果。必無是處。乃至廣説。於彼經
T1562_.29.0746b03: 中所未説者我依餘教復略分別。謂諸如來
T1562_.29.0746b04: 猶有誤失。諸應分別而一向記。無力無畏三
T1562_.29.0746b05: 念住等不共功徳。必無是處諸聖猶起見所
T1562_.29.0746b06: 斷惑。覆罪墮惡。必無是處。造無間者現身
T1562_.29.0746b07: 見法墮邪性者現入正性。外道法内有眞沙
T1562_.29.0746b08: 門。有雖受生而無有死。有不還者復欲界
T1562_.29.0746b09: 生。有阿羅漢更受後有。有捨二種識猶現行
T1562_.29.0746b10: 處。有十三界有十九蘊有第六世。有第四諦
T1562_.29.0746b11: 有第五。必無是處。如來所使有能遮遏。世尊
T1562_.29.0746b12: 使者事未究竟。正在慈定滅盡定中。隨信法
T1562_.29.0746b13: 行者有能爲損害。北倶盧死墮惡趣中。及有
T1562_.29.0746b14: 中殀。必無是處。諸行不滅涅槃非常。異
T1562_.29.0746b15: 生有能斷有頂惑於一相續二心倶行無漏爲
T1562_.29.0746b16: 因招異熟果。五識得與覺支相應。眠夢位中
T1562_.29.0746b17: 有生有死。得果退等。必無是處。有五識身無
T1562_.29.0746b18: 尋無伺。縁名過未離世爲境。有鼻舌識有覆
T1562_.29.0746b19: 無記。有生上界入現觀者。有耳見色有眼聞
T1562_.29.0746b20: 聲。舌嗅香等。必無是處。如是等類得非處名。
T1562_.29.0746b21: 與此相違皆名是處。豈不處智已知非處。諸
T1562_.29.0746b22: 非處智亦已知處。何勞雙説處非處名。雖理
T1562_.29.0746b23: 實然而雙説者。爲欲遮止無因論故説是處
T1562_.29.0746b24: 名。爲欲遮止惡因論故説非處名。依一智體
T1562_.29.0746b25: 雙説無失。寧知於一處非處力中。恐略難悟
T1562_.29.0746b26: 析出餘九力。以餘皆有此力義故。謂如實知
T1562_.29.0746b27: 惡行能感可愛異熟。妙行能感非愛異熟。必
T1562_.29.0746b28: 無是處。與此相違定有是處又如實知順退
T1562_.29.0746b29: 分定能逮勝徳。順勝進分能引退墮。必無是
T1562_.29.0746c01: 處。與此相違定有是處。又如實知若此品根
T1562_.29.0746c02: 能證此果。此根未滿此界已證。必無是處。與
T1562_.29.0746c03: 此相違定有是處。又如實知下劣勝解。鄙惡
T1562_.29.0746c04: 喜樂能逮勝徳。必無是處。與此相違定有是
T1562_.29.0746c05: 處。又如實知諸有情類界性各別而情契合。
T1562_.29.0746c06: 必無是處。與此相違定有是處。又如實知趣
T1562_.29.0746c07: 生死行能證涅槃。趣涅槃行能招生死必無
T1562_.29.0746c08: 是處。與此相違定有是處。又如實知前際有
T1562_.29.0746c09: 始必無是處。與此相違定有是處。又如實知
T1562_.29.0746c10: 未斷生結死已不生。或彼已生畢竟不死。或
T1562_.29.0746c11: 彼不往善趣惡趣必無是處。與此相違定有
T1562_.29.0746c12: 是處。又如實知非理作意能得漏盡必無是
T1562_.29.0746c13: 處。與此相違定有是處。我於如是一一力中。
T1562_.29.0746c14: 略擧方隅顯處非處。若盡其事言論無窮。故
T1562_.29.0746c15: 應皆名處非處力。恐略難悟別立異名。二業
T1562_.29.0746c16: 異熟智力。八智爲性除滅道智。謂善分別如
T1562_.29.0746c17: 是類業。感如是類諸異熟果。無罣礙智名業
T1562_.29.0746c18: 異熟智力。或説名爲自業智力。謂善分別如
T1562_.29.0746c19: 是類果。是自所造業力所招。非妻子等所能
T1562_.29.0746c20: 與奪。如是類業必招自果不可貿易。無罣礙
T1562_.29.0746c21: 智名自業智力。又佛自説此力相言。苾芻諦
T1562_.29.0746c22: 聽。佛於過去未來現在。諸業法受別處別因
T1562_.29.0746c23: 別事別果皆如實知。乃至廣説。諸業有三法
T1562_.29.0746c24: 受有四。業及法受故名爲業。法受或業之法
T1562_.29.0746c25: 故名業法。即是諸業之品類義。此顯如來於
T1562_.29.0746c26: 過去等。諸業品類處等差別。及所受果能如
T1562_.29.0746c27: 實知。此中別處者是別方所義。知於某處造
T1562_.29.0746c28: 如是業。當於某處此業方熟。謂知此業天等
T1562_.29.0746c29: 處造。此業當於人等處熟。是名如實了知別
T1562_.29.0735a02: 中苦智集智。但名爲厭縁厭境故。忍不名離
T1562_.29.0735a03: 惑先斷故。智不名離非斷治故。并修道中加
T1562_.29.0735a04: 行解脱勝進道攝。苦智集智但名爲厭縁厭
T1562_.29.0735a05: 境故。不名爲離非斷治故。有離非厭。謂縁滅
T1562_.29.0735a06: 道能令惑斷。所有忍智能離染故。縁欣境故。
T1562_.29.0735a07: 應知此中未離欲染。入見諦者滅道法忍。及
T1562_.29.0735a08: 諸所有滅道類忍。并修道中無間道攝。滅智
T1562_.29.0735a09: 道智但名爲離。是斷治故不名爲厭縁欣境
T1562_.29.0735a10: 故。有厭亦離。謂縁苦集能令惑斷所有忍智。
T1562_.29.0735a11: 應知此中未離欲染。入見諦者苦集法忍。及
T1562_.29.0735a12: 諸所有苦集類忍。并修道中無間道攝苦智
T1562_.29.0735a13: 集智。有非厭離。謂縁滅道不令惑斷所有忍
T1562_.29.0735a14: 智。應知此中先離欲染後見諦者。滅道法忍
T1562_.29.0735a15: 及見道中滅智道智。并修道中加行解脱勝
T1562_.29.0735a16: 進道攝。滅智道智
T1562_.29.0735a17: ＊説一切有部順正理論＊卷第七十二
T1562_.29.0735a18:
T1562_.29.0735a19:
T1562_.29.0735a20:
T1562_.29.0735a21:
T1562_.29.0735a22: 尊者衆賢造
T1562_.29.0735a23: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0735a24: ＊辯智品第七之一
T1562_.29.0735a25: 如是已依諸道差別。建立賢聖補特伽羅。所
T1562_.29.0735a26: 依道中作如是説。正見正智名無學支。故於
T1562_.29.0735a27: 此中應審思擇。爲有慧見非智。及有慧智非
T1562_.29.0735a28: 見。而別建立見智二支。亦有云何。頌曰
T1562_.29.0735a29: 聖慧忍非智 盡無生非見
T1562_.29.0735b01: 餘二有漏慧 皆智六見性
T1562_.29.0735b02: 論曰。慧有二種有漏無漏。唯無漏慧立以聖
T1562_.29.0735b03: 名。此聖慧中八忍非智性。所以者何。非決斷
T1562_.29.0735b04: 性故唯決斷義是智義故。如何八忍不能決
T1562_.29.0735b05: 斷。自所斷疑得隨相續生故。或求見境意樂
T1562_.29.0735b06: 止息。加行奢緩説名爲智。諸忍正起推度意
T1562_.29.0735b07: 樂。加行猛利故非智攝。而名見者推度性故。
T1562_.29.0735b08: 盡及無生二智非見性。推度意樂一向止息
T1562_.29.0735b09: 故。所起加行極奢緩故。而名智者決斷性故。
T1562_.29.0735b10: 所餘皆通智見二性。已斷自疑推度性故。謂
T1562_.29.0735b11: 前八忍盡無生餘。有學八智無學正見。一一
T1562_.29.0735b12: 皆通見智性攝。豈不忍餘諸無間道。亦自所
T1562_.29.0735b13: 治惑得隨生。無非正起推度意樂。加行猛
T1562_.29.0735b14: 利應非智攝。盡無生餘解脱道等。此相違故
T1562_.29.0735b15: 皆應非見。此難不然。餘無間道無自品疑得
T1562_.29.0735b16: 隨相續生故。又彼唯見曾所見境。非如八忍
T1562_.29.0735b17: 極違智故。餘解脱等非全息求。所起加行非
T1562_.29.0735b18: 極奢緩。以皆於後有所作故。由此一切皆通
T1562_.29.0735b19: 二種。並具推度決斷用故。諸有漏慧皆智性
T1562_.29.0735b20: 攝。於中唯六亦是見性。謂五染汚見世正見
T1562_.29.0735b21: 爲六。有餘師説。能發身語五識所引。及命終
T1562_.29.0735b22: 時意識相應。善有漏慧亦非見性。外門轉故
T1562_.29.0735b23: 如能引故。勢力劣故。此亦不然。不應許故。非
T1562_.29.0735b24: 決定故。契經説故。謂不應許唯内門轉。方是
T1562_.29.0735b25: 見性勿聖慧中。外身命住非見性攝。然契經
T1562_.29.0735b26: 説。於外身循身觀是見性攝。亦非決定如五
T1562_.29.0735b27: 識身。所引意識如是性轉。以彼善等所引意
T1562_.29.0735b28: 識。有時亦是不善等故。由此不應所引意識
T1562_.29.0735b29: 同。能引五識是無分別性。如契經説。有命終
T1562_.29.0735c01: 時得正見倶善心心所。故説所有意地善慧。
T1562_.29.0735c02: 皆見性攝於理爲善。如是所説聖有漏慧。皆
T1562_.29.0735c03: 擇法故並慧性攝。智有幾種相別云何。頌曰
T1562_.29.0735c04: 智十總有二 有漏無漏別
T1562_.29.0735c05: 有漏稱世俗 無漏名法類
T1562_.29.0735c06: 世俗遍爲境 法智及類智
T1562_.29.0735c07: 如次欲上界 苦等諦爲境
T1562_.29.0735c08: 論曰。智有十種攝一切智。一世俗智。二法
T1562_.29.0735c09: 智。三類智。四苦智。五集智。六滅智。七道智。
T1562_.29.0735c10: 八他心智。九盡智。十無生智。如是十智總唯
T1562_.29.0735c11: 二種。有漏無漏性差別故。如是二智相別有
T1562_.29.0735c12: 三。謂世俗智法智類智。前有漏智總名世俗。
T1562_.29.0735c13: 瓶衣等物性可毀壞。顯在俗情故名世俗。此
T1562_.29.0735c14: 智多取世俗境故。多順世間俗事轉故。從多
T1562_.29.0735c15: 建立世俗智名。非無取勝義順勝義事轉。然
T1562_.29.0735c16: 是愛境無勝功能。息内衆惑故非無漏。或復
T1562_.29.0735c17: 出世引發世間得世俗名。體即無智智隨屬
T1562_.29.0735c18: 彼得彼智名。意顯此名目有漏智。有説。諸
T1562_.29.0735c19: 趣名爲世俗。此智多是往諸趣因。從果爲名
T1562_.29.0735c20: 名世俗智。有説。此智無始時來。生死身中顯
T1562_.29.0735c21: 現而轉。由此故立世俗智名。或諸有中隨流
T1562_.29.0735c22: 無絶名世俗智。以一切時隨順諸有相續轉
T1562_.29.0735c23: 故。或復此智於一切境。能遍映發得世俗名。
T1562_.29.0735c24: 獨能遍縁一切法故。後無漏智分爲二種。法
T1562_.29.0735c25: 類二名所目別故。此二名義如前已釋。然有
T1562_.29.0735c26: 師釋。類謂比類以所現見事比不現見境。比
T1562_.29.0735c27: 量所攝得類智名。此釋不然。説實見故。謂非
T1562_.29.0735c28: 比量智可立實見名。諸契經中總説法類。若
T1562_.29.0735c29: 如實見苦則定見非我。於四聖諦如實見故。
T1562_.29.0736a01: 能如實見四聖諦故。有如是等無量契經。又
T1562_.29.0736a02: 聖位中等決定故。謂見迹者等決定知諸行
T1562_.29.0736a03: 非常。諸法非我涅槃寂靜。非眞現見可與比
T1562_.29.0736a04: 知等是決定。謂以此類彼名爲比知。彼非決
T1562_.29.0736a05: 定然亦有異故。由此眞見與比度知。理不應
T1562_.29.0736a06: 言等是決定。非諸聖智有比度理。故有智者
T1562_.29.0736a07: 必不應言。有聖諦境比智所證。又聖應無縁
T1562_.29.0736a08: 滅智故。謂若類智比智攝者。則應縁滅法智
T1562_.29.0736a09: 亦無。以滅總非現見事故。然許現量總有三
T1562_.29.0736a10: 種。依根領納覺慧別故。依根現量。謂依五根
T1562_.29.0736a11: 現取色等五外境界。領納現量。謂受想等心
T1562_.29.0736a12: 心所法正現在前。覺慧現量。謂於諸法隨其
T1562_.29.0736a13: 所應證自共相。此中若就依根領納。説類智
T1562_.29.0736a14: 境非現見事。則滅法智理亦應無。滅非依根
T1562_.29.0736a15: 領納境故。若就覺慧則不應言。類智所縁是
T1562_.29.0736a16: 比智境。是故一切如理所引。實義決擇皆現
T1562_.29.0736a17: 量智。類智既然故現量攝。是名二智相別成
T1562_.29.0736a18: 三。定心相應聖行相轉。有漏無漏二智何別。
T1562_.29.0736a19: 無漏於境行相明利。彼有漏智與此相違。如
T1562_.29.0736a20: 朅地羅餘木二炭。於所燒煉勢用不同。及勝
T1562_.29.0736a21: 劣香能熏用別。炎鐵草火熱勢有殊。二智相
T1562_.29.0736a22: 望差別亦爾。或俗智後起増上慢。無漏不然
T1562_.29.0736a23: 故有差別。又世俗智與法類智。境有寛陜故
T1562_.29.0736a24: 有差別。謂世俗智遍以一切有爲無爲爲所
T1562_.29.0736a25: 縁境。以契經説有世俗智能遍知苦。廣説乃
T1562_.29.0736a26: 至遍知虚空非擇滅。故亦有以非我行相。總
T1562_.29.0736a27: 縁一切法爲境。以契經説諸行非常。一切法
T1562_.29.0736a28: 非我涅槃寂靜故。然有經説。能以正慧觀一
T1562_.29.0736a29: 切法爲非我者。雖一切法實皆非我。而此一
T1562_.29.0736b01: 切聲非總目。諸法唯目苦諦所攝法盡故。次
T1562_.29.0736b02: 復言此能厭苦。有餘於此作是釋言。此慧實
T1562_.29.0736b03: 能縁一切法。然此行相本爲厭果。故偏依彼
T1562_.29.0736b04: 説厭苦言。如爲燒舍而縱於火。然火起時亦
T1562_.29.0736b05: 燒餘物。此不應理。此經復言此道力能得清
T1562_.29.0736b06: 淨故。聞思二慧亦能遍縁。作一切法非我行
T1562_.29.0736b07: 相。此道豈能得清淨果。若謂説此能得清淨。
T1562_.29.0736b08: 不言即此是能清淨故無有過。理亦不然。如
T1562_.29.0736b09: 遮餘道説此言故。如契經説。唯有此道能得
T1562_.29.0736b10: 清淨更無餘道。豈可於彼亦作是言。能得清
T1562_.29.0736b11: 淨非是能淨。故知此經説以正慧。觀一切法
T1562_.29.0736b12: 爲非我者唯目苦諦。所攝諸法非收餘法説
T1562_.29.0736b13: 一切聲。如言諸行皆非常苦。而非聖道是苦
T1562_.29.0736b14: 非常。故諸行言唯遍苦諦。此亦應爾唯觀苦
T1562_.29.0736b15: 境。起非我行非觀餘諦。除此以外必應別有。
T1562_.29.0736b16: 總觀諸法非我行相。諸觀行者現所知故。謂
T1562_.29.0736b17: 觀行者必應先修。觀一切法非我行相。淨治
T1562_.29.0736b18: 身器令有堪能。依之趣入縁三義觀。若不爾
T1562_.29.0736b19: 者一合我相。所擾亂故應不能修。建立諸法
T1562_.29.0736b20: 無相雜觀。法智但縁欲界四諦。以本論説法
T1562_.29.0736b21: 智云何。謂縁欲界繋諸行無漏智。縁欲界繋
T1562_.29.0736b22: 諸行因無漏智。縁欲界繋諸行滅無漏智。縁
T1562_.29.0736b23: 欲界繋諸行能斷道無漏智。及縁法智縁法
T1562_.29.0736b24: 智地。無漏智是名法智。豈不法智縁四諦
T1562_.29.0736b25: 境。何故復言及縁法智。縁法智地無漏智耶。
T1562_.29.0736b26: 此二亦縁道諦爲境。以前所説縁欲界繋諸
T1562_.29.0736b27: 行。能斷道無漏智言。不能目一切縁道法智。
T1562_.29.0736b28: 但説能縁能斷道故。爲攝縁餘加行解脱勝
T1562_.29.0736b29: 進道攝法智爲境。及已離欲身中所起法智
T1562_.29.0736c01: 法忍。爲境法智。復説縁法智。縁法智地言。或
T1562_.29.0736c02: 前所言縁斷道智。但目縁未至能對治。欲界
T1562_.29.0736c03: 見修所斷爲境法智。爲攝縁餘五地法智品。
T1562_.29.0736c04: 爲境法智復説後二言。若爾彼文應作是説。
T1562_.29.0736c05: 縁欲界諸行對治無漏智。若作是説總攝能
T1562_.29.0736c06: 縁。一切法智品爲境法智盡。以對治言目多
T1562_.29.0736c07: 義故。不爾應有非愛過故。謂縁色界繋爲
T1562_.29.0736c08: 境。無漏智亦應名法智。有色界行是欲界行
T1562_.29.0736c09: 對治攝故。豈不所言縁欲界行能斷道智。亦
T1562_.29.0736c10: 有此失彼無此失。能斷道言已遮色界欲對
T1562_.29.0736c11: 治故。謂此依諦辯法智境。道言即顯是道諦
T1562_.29.0736c12: 攝。非汝所説亦有道言。故此過失在汝非我。
T1562_.29.0736c13: 又設許彼更置道言。亦不能攝諸法智盡法
T1562_.29.0736c14: 智通能治三界故。又亦應許縁類智品諸無
T1562_.29.0736c15: 漏智是法智攝。類智品亦爲欲遠分對治。許
T1562_.29.0736c16: 對治言目多義故。由此本論所説無失。類智
T1562_.29.0736c17: 能通縁上二界四諦。由此三智境有差別。即
T1562_.29.0736c18: 於如是三種智中。頌曰
T1562_.29.0736c19: 法類由境別 立苦等四名
T1562_.29.0736c20: 皆通盡無生 初唯苦集類
T1562_.29.0736c21: 論曰。法智類智由境差別。分爲苦集滅道四
T1562_.29.0736c22: 智。何縁俗智亦縁苦等。作苦等行相而非苦
T1562_.29.0736c23: 等智。由彼先以苦等行相觀苦等已。後時復
T1562_.29.0736c24: 容觀苦等境爲樂等故。又得如是世俗智已。
T1562_.29.0736c25: 後縁諦疑容現行故。如是六智若無學攝。非
T1562_.29.0736c26: 見性者名盡無生。此二初生唯苦集類。以縁
T1562_.29.0736c27: 苦集六種行相。縁有頂蘊爲境界故。金剛喩
T1562_.29.0736c28: 定若縁苦集。與此境同縁滅道異。若爾豈不
T1562_.29.0736c29: 至教相違。如説。於盡有初智生。從此無間能
T1562_.29.0737a01: 自了達無違教失。此於盡言是有第七聲非
T1562_.29.0737a02: 境第七故。謂有煩惱無餘盡故。有初智生非
T1562_.29.0737a03: 此智生縁盡爲境何所違害。彼言意顯有惑
T1562_.29.0737a04: 身中。無此智生要有惑盡。於前所説九種智
T1562_.29.0737a05: 中。頌曰
T1562_.29.0737a06: 法類道世俗 有成他心智
T1562_.29.0737a07: 於勝地根位 去來世不知
T1562_.29.0737a08: 法類不相知 聲聞麟喩佛
T1562_.29.0737a09: 如次知見道 二三念一切
T1562_.29.0737a10: 論曰。有法類道及世俗智。成他心智。餘則不
T1562_.29.0737a11: 然。豈不道智離法類無。應但言三成他心智。
T1562_.29.0737a12: 理實如是爲顯他心智。但知同類境故作是
T1562_.29.0737a13: 言。謂爲顯成此法類智。知他無漏心心所法。
T1562_.29.0737a14: 是道智攝非苦集智。以無漏智決定不能。知
T1562_.29.0737a15: 他有漏心心所故。他身無漏心心所法細故
T1562_.29.0737a16: 勝故。非己有漏他心智境其理可然。何縁己
T1562_.29.0737a17: 身無漏他心智。不能知他有漏心心所。於有
T1562_.29.0737a18: 漏境無漏智生。行相所縁異此智故。謂無漏
T1562_.29.0737a19: 智縁有漏時。必是總縁厭背行相。是故決定
T1562_.29.0737a20: 不能別縁他心心所成他心智。以諸聖智縁
T1562_.29.0737a21: 有漏時。必於所縁深生厭背。樂總棄捨不樂
T1562_.29.0737a22: 別觀。縁無漏時生欣樂故。既總觀已亦樂別
T1562_.29.0737a23: 觀。如有見聞非所愛事。總縁便捨不樂別縁。
T1562_.29.0737a24: 於所愛中則不如是。總見聞已亦樂別縁。是
T1562_.29.0737a25: 故於他有漏心等。必無聖智一一別觀。成縁
T1562_.29.0737a26: 有漏心無漏他心智。以他心智決定於他心
T1562_.29.0737a27: 心所法別別知故。豈不亦有三念住攝苦集
T1562_.29.0737a28: 忍智。雖有而非但縁一法縁多體故。又他心
T1562_.29.0737a29: 智有決定相。謂不知勝去來二世。并法類品
T1562_.29.0737b01: 不互相知。勝復有三。謂地根位。地謂下地智
T1562_.29.0737b02: 不知上地心。義唯能知自地下地。根謂信解
T1562_.29.0737b03: 時解脱根智。不知見至不時解脱心。位謂不
T1562_.29.0737b04: 還聲聞應果獨覺大覺。前前位智不知後後
T1562_.29.0737b05: 勝位者心。義＊唯能知自下根位。然他心智
T1562_.29.0737b06: 及所知境。根地既殊知亦有異。所知有漏心
T1562_.29.0737b07: 心所法。曾未曾得各有十五。謂欲四靜慮各
T1562_.29.0737b08: 下中上根能知。但除欲界三品曾未曾得各
T1562_.29.0737b09: 有十二。所知無漏及彼能知。皆除欲三各有
T1562_.29.0737b10: 十二。且諸有漏曾未曾得。下根所攝他心智
T1562_.29.0737b11: 生。隨其所應能知下地三根心品。自地下根
T1562_.29.0737b12: 中品亦知自地中品。上品總了自下地三。無
T1562_.29.0737b13: 漏下根他心智起。唯知自地下地下根。中亦
T1562_.29.0737b14: 知中上兼知上。何縁有漏無漏智生。知下地
T1562_.29.0737b15: 心多少有異。有漏三品。可一身成。無漏隨
T1562_.29.0737b16: 根立聖者別。尚無有一成二品根。況有成三
T1562_.29.0737b17: 故有差別。如何説一補特伽羅成九品道斷
T1562_.29.0737b18: 九品惑。此道差別非根有異。由因漸長後道
T1562_.29.0737b19: 轉増。如次能令多品惑斷。或諸種性各有
T1562_.29.0737b20: 九品。成一九品必不成餘。故前後言無相違
T1562_.29.0737b21: 失。故依上地起下根心。有上根心依下地起。
T1562_.29.0737b22: 地根互勝必不相知。地位位根相對亦爾。此
T1562_.29.0737b23: 他心智不知去來。本爲知能縁心心所法故。
T1562_.29.0737b24: 法類二品不互相知。此二如次以欲上界。全
T1562_.29.0737b25: 分對治爲所縁故。此他心智見道中無。總觀
T1562_.29.0737b26: 諦理極速轉故。然皆容作他心智境。三乘聖
T1562_.29.0737b27: 者起此智時。中下二乘必須加行。聲聞加行
T1562_.29.0737b28: 或上或中。麟喩但須下品加行。佛無加行隨
T1562_.29.0737b29: 欲現前。若諸有情將入見道。聲聞獨覺預修
T1562_.29.0737c01: 加行。爲欲知彼見道位心。彼諸有情入見
T1562_.29.0737c02: 道位。聲聞法分加行若滿。知彼見道初二念
T1562_.29.0737c03: 心。若爲更知類分心故。別修加行至加行滿。
T1562_.29.0737c04: 彼已度至第十六心。雖知此心非知見道。是
T1562_.29.0737c05: 故説彼唯知二念。麟喩法分加行若滿。知彼
T1562_.29.0737c06: 見道初二念心。若爲更知類分心故。別修加
T1562_.29.0737c07: 行至加行滿。知彼第八集類智心。有餘師言。
T1562_.29.0737c08: 知第十五。有説麟喩知四刹那。謂初二心第
T1562_.29.0737c09: 八十四。此言應理。所以者何。許從知初二念
T1562_.29.0737c10: 心已。唯隔五念知第八心。若復更修法分加
T1562_.29.0737c11: 行。經五念頃加行應成。何不許知第十四念。
T1562_.29.0737c12: 有餘亦説知四刹那。謂初二心第十一二。佛
T1562_.29.0737c13: 於一切殊勝功徳。隨欲現前心自在故。於十
T1562_.29.0737c14: 五念能次第知。以佛世尊三無數劫。精勤修
T1562_.29.0737c15: 習無量資糧。故獲難思殊勝妙智。具大勢用
T1562_.29.0737c16: 隨欲能知。雖此智生亦知心所。然修加行本
T1562_.29.0737c17: 爲知心。如空處等名他心智。脇尊者曰。引
T1562_.29.0737c18: 此智生要先知心後方知所。從初但立他心
T1562_.29.0737c19: 智名。引此智時修何加行。先應觀察身之顯
T1562_.29.0737c20: 形。所樂言音表心差別。謂彼行者初修業時。
T1562_.29.0737c21: 爲欲審知他心差別。先審觀察自身顯形。所
T1562_.29.0737c22: 樂言音因何有別。遂知顯等差別由心。次復
T1562_.29.0737c23: 審觀他身顯等。亦由心異有差別生。由此後
T1562_.29.0737c24: 時離欲身意。調柔清淨引勝定生。依定發生
T1562_.29.0737c25: 有威徳智。此智眞實照見他心。如明珠中種
T1562_.29.0737c26: 種色縷。差別之相了然可得。是名修世俗他
T1562_.29.0737c27: 心智加行。若修無漏他心智時。以觀非常等
T1562_.29.0737c28: 苦智爲加行。此加行位通縁色心。至成滿時
T1562_.29.0737c29: 縁心非色。又加行位縁自他心。至成滿時縁
T1562_.29.0738a01: 他非自。盡無生智二相何別。頌曰
T1562_.29.0738a02: 智於四聖諦 知我已知等
T1562_.29.0738a03: 不應更知等 如次盡無生
T1562_.29.0738a04: 論曰。如本論説云何盡智。謂無學位若正自
T1562_.29.0738a05: 知。我已知苦我已斷集。我已證滅我已修道。
T1562_.29.0738a06: 由此所有智見明覺。解慧光觀是名盡智。云
T1562_.29.0738a07: 何無生智。謂正自知我已知苦不應更知。廣
T1562_.29.0738a08: 説乃至。我已修道不應更修。由此所有廣説
T1562_.29.0738a09: 乃至是名無生智。由本意樂二智轉時。力能
T1562_.29.0738a10: 引起如是解智。非於無漏二智轉時。作如是
T1562_.29.0738a11: 解無分別故。謂出二智後得智中。方作如是
T1562_.29.0738a12: 二類分別。此二分別二智後生。是盡無生力
T1562_.29.0738a13: 所引故。此二俗智是彼士用果。故擧二果表
T1562_.29.0738a14: 二智差別。理必應然説由此故。依爲此義説
T1562_.29.0738a15: 由此聲。即是爲此所有智義。不爾應言如是
T1562_.29.0738a16: 所有。諸觀行者本修行時。定起如斯要期意
T1562_.29.0738a17: 樂。謂我當證阿羅漢時。要應起此自審察智。
T1562_.29.0738a18: 故今出觀此智必生。爲令此生所起之智。隨
T1562_.29.0738a19: 應建立盡無生名。即後智生所依止義。故言
T1562_.29.0738a20: 此釋理必應。然豈不二智非見性攝。如何乃
T1562_.29.0738a21: 言智見明等。有作是釋乘言便故。然實二智
T1562_.29.0738a22: 是於後時。所起見因故亦名見。謂離盡智後
T1562_.29.0738a23: 出觀時。必不現行審察見故。先不動姓及
T1562_.29.0738a24: 後練根。得不動時離無生智。後審察見亦不
T1562_.29.0738a25: 現行。故此見名從果而立。或如見故假立見
T1562_.29.0738a26: 名。如立光名現照轉故。光是色處智體非光。
T1562_.29.0738a27: 照用如光名光無失。如是二智實非見體。現
T1562_.29.0738a28: 照如見立以見名。或諸世間決解名見。如言
T1562_.29.0738a29: 我見齊爾所時。此日月輪當被侵蝕定故名
T1562_.29.0738b01: 見。此亦應然即由此因。經作是説解脱智見
T1562_.29.0738b02: 蘊。謂盡無生智要有解脱。此智得生以智爲
T1562_.29.0738b03: 體名解脱智。由前因故亦得見名。故此蘊名
T1562_.29.0738b04: 解脱智見。何縁本論作如是言。見云何且諸
T1562_.29.0738b05: 智亦是見。然有見而非智。謂八忍豈不應説
T1562_.29.0738b06: 見外有智。如説。智外有別見耶。應知此中
T1562_.29.0738b07: 説亦聲故。見外有智其義已成。若謂不然彼
T1562_.29.0738b08: 論應説所有智皆是見。既言亦是明知有非。
T1562_.29.0738b09: 謂盡無生俗智一分。然智外見分明顯説。不
T1562_.29.0738b10: 分明説見外智者爲遮僻執。譬喩部師。説於
T1562_.29.0738b11: 下智立忍名想。或如前説有多種因。盡無生
T1562_.29.0738b12: 等亦得名見。何縁論説無生智中。復作是言
T1562_.29.0738b13: 我已知苦等。理但應説不復更知等。二行不
T1562_.29.0738b14: 應倶時轉故。若次第轉前與盡智。無差別故
T1562_.29.0738b15: 不應重説。應知此説意爲遣疑。恐有生疑如
T1562_.29.0738b16: 時解脱。先起盡智後得無生。如是應許不
T1562_.29.0738b17: 時解脱。先起無生後得盡智。爲顯一切盡智
T1562_.29.0738b18: 先起。故復先説已知等言。或先但言我已知
T1562_.29.0738b19: 等。顯時解脱唯有盡智。後復重言我已知等。
T1562_.29.0738b20: 顯不時解脱盡後起無生。故雖重言而無有
T1562_.29.0738b21: 失。無生智者何謂無生。正理師言。謂非擇滅
T1562_.29.0738b22: 有無生故。此智得生智託無生名無生智。滅
T1562_.29.0738b23: 雖常有而得非常。得彼滅時此智方轉。要由
T1562_.29.0738b24: 得起方名有滅。於有滅位此智方生。或無生
T1562_.29.0738b25: 言因彼滅得。如涅槃得亦名涅槃。經説以
T1562_.29.0738b26: 涅槃置在心中故。有彼得位此智方生。智託
T1562_.29.0738b27: 無生名無生智。有餘於此作是難言。若託無
T1562_.29.0738b28: 生名無生智。則無生智縁非諦法。是則所説
T1562_.29.0738b29: 違害自宗。無漏慧生唯縁四諦。彼不審察設
T1562_.29.0738c01: 此難詞。我上已言於出觀後。方起如是分別
T1562_.29.0738c02: 智故。或此託聲是有第七。非境第七如盡智
T1562_.29.0738c03: 故。或許此智縁無生得。此苦諦攝非非諦故。
T1562_.29.0738c04: 如是十智互相攝者。謂世俗智攝一全一少
T1562_.29.0738c05: 分。法類智各攝一全七少分。苦集滅智各攝
T1562_.29.0738c06: 一全四少分。道智攝一全五少分。他心智攝
T1562_.29.0738c07: 一全四少分。盡無生智各攝一全六少分。何
T1562_.29.0738c08: 縁二智建立爲十。頌曰
T1562_.29.0738c09: 由自性對治 行相行相境
T1562_.29.0738c10: 加行辨因圓 故建立十智
T1562_.29.0738c11: 論曰。由七縁故立二爲十。一自性故立世俗
T1562_.29.0738c12: 智。以世俗智爲自性故。二對治故立法類智。
T1562_.29.0738c13: 全能對治欲上界故。三行相故立苦集智。此
T1562_.29.0738c14: 二智境體無別故。四行相境故立滅道智。此
T1562_.29.0738c15: 二行相境倶有別故。五加行故立他心智。非
T1562_.29.0738c16: 此不知他心所法。本修加行爲知他心。雖成
T1562_.29.0738c17: 滿時亦知心所。而約加行故立他心智名。加
T1562_.29.0738c18: 行如前已具分別。六事辨故建立盡智。事
T1562_.29.0738c19: ＊辨身中定初生故。七因圓故立無生智。一切
T1562_.29.0738c20: 聖道爲因生故。謂有盡智非無生智爲因故
T1562_.29.0738c21: 生。無無生智不以盡智爲因故起如上。既言
T1562_.29.0738c22: 法智類智全能對治欲上界法。爲有少分治
T1562_.29.0738c23: 上欲耶。頌曰
T1562_.29.0738c24: 縁滅道法智 於修道位中
T1562_.29.0738c25: 兼治上修斷 類無能治欲
T1562_.29.0738c26: 論曰。修道所攝滅道法智。兼能對治上界修
T1562_.29.0738c27: 斷。望欲界法四諦法智。全能對治於欲見斷
T1562_.29.0738c28: 法智。亦爲持對治故。能治所治皆得全名。望
T1562_.29.0738c29: 上倶缺倶名少分。何縁唯有滅道法智。兼治
T1562_.29.0739a01: 上界非苦集耶。所縁寂靜出離同故。謂欲上
T1562_.29.0739a02: 滅及能治道。展轉相望相無別故。以諸擇滅
T1562_.29.0739a03: 皆善皆常。一切聖道皆能出離。所縁苦集欲
T1562_.29.0739a04: 上不同。少多細麁上下別故。又苦集智縁所
T1562_.29.0739a05: 厭境。無容厭彼於此離貪。理厭此地時斷此
T1562_.29.0739a06: 地煩惱。若許異厭異離貪應異離貪異解脱。
T1562_.29.0739a07: 若許不厭色無色界。而能離彼界貪習厭。離
T1562_.29.0739a08: 貪理則應壞。滅道二智不縁厭境。縁下治上
T1562_.29.0739a09: 亦無過失。又如不淨觀及欣涅槃欲。謂不淨
T1562_.29.0739a10: 觀縁欲界境。唯能令心厭背欲界。欣涅槃欲
T1562_.29.0739a11: 現在前時。普能令心厭背三界。如是縁欲苦
T1562_.29.0739a12: 集智生。唯能令心離欲界染。縁欲界法滅道
T1562_.29.0739a13: 智生。普能令心離三界染。故許滅道法智品
T1562_.29.0739a14: 増。乃至得成金剛喩定。由此大聖妙善了知。
T1562_.29.0739a15: 依全治門立法類智。法智少分有治上能。類
T1562_.29.0739a16: 智必無能治欲界。要於自界所作已周。方可
T1562_.29.0739a17: 兼爲他界所作。非諸類智已事成時。他事未
T1562_.29.0739a18: 成有須助義。故無類智治欲界法。豈不第十
T1562_.29.0739a19: 六道類智生。乘此便則能治欲界惑。將斷欲
T1562_.29.0739a20: 惑類智不行。設許現行由自界障所拘礙故。
T1562_.29.0739a21: 必無勢力能助成他。法智所作由此類智無
T1562_.29.0739a22: 能治欲。於此十智中誰有何行相。頌曰
T1562_.29.0739a23: 法智及類智 行相倶十六
T1562_.29.0739a24: 世俗此及餘 四諦智各四
T1562_.29.0739a25: 他心智無漏 唯四謂縁道
T1562_.29.0739a26: 有漏自相縁 倶但縁一事
T1562_.29.0739a27: 盡無生十四 謂離空非我
T1562_.29.0739a28: 論曰。法智類智一一具有。非常苦等十六行
T1562_.29.0739a29: 相。十六行相後當廣釋。世智有此及更有餘。
T1562_.29.0739b01: 能縁一切法自共相等故。謂世俗智或有具
T1562_.29.0739b02: 作十六行相。如於煖頂忍等位中。或有不具
T1562_.29.0739b03: 如世第一。重三摩地及現觀邊世俗智等。或
T1562_.29.0739b04: 有別作非聖行相。如不淨觀息念慈等。俗智
T1562_.29.0739b05: 此等行相無邊。苦等四智一一各有縁自諦
T1562_.29.0739b06: 境四種行相。他心智中若無漏者。唯有縁道
T1562_.29.0739b07: 四種行相。此即道智一分攝故。若有漏者取
T1562_.29.0739b08: 自所縁。心心所法自相境故。如境自相行相
T1562_.29.0739b09: 亦爾。故此非前十六所攝。如是二種於一切
T1562_.29.0739b10: 時。一念但縁一事爲境。謂縁心時不縁心所。
T1562_.29.0739b11: 縁受等時不縁想等。若爾何故薄伽梵説如
T1562_.29.0739b12: 實了知有貪心等。非倶時取貪等及心。如不
T1562_.29.0739b13: 倶時取衣及垢。有貪心等三。對心相心解脱
T1562_.29.0739b14: 處已辯差別。毘婆沙師作如是説。聚心者
T1562_.29.0739b15: 謂善心。此於所縁不馳散故。散心者謂染
T1562_.29.0739b16: 心。此與散動相應起故。經主謂此不順契經。
T1562_.29.0739b17: 經言此心云何内聚。謂心若與惛眠倶行。
T1562_.29.0739b18: 或内相應有止無觀。云何外散。謂心遊渉五
T1562_.29.0739b19: 妙欲境隨散隨流。或内相應有觀無止。西方
T1562_.29.0739b20: 者釋乃順契經。謂眠相應説名爲聚。餘染汚
T1562_.29.0739b21: 者名爲散心。而無染眠倶心通聚散失。不許
T1562_.29.0739b22: 眠倶染名爲散心故。不審經意妄爲褒貶。此
T1562_.29.0739b23: 彼二經意各別故。此經中説有貪等心。爲令
T1562_.29.0739b24: 知心染淨品別。謂爲如實了知諸心。黒品白
T1562_.29.0739b25: 品差別理趣。説有貪心離貪心等。彼經中説
T1562_.29.0739b26: 聚心散心。爲令了知修神足障。由彼經説自
T1562_.29.0739b27: 審己心。勿太沈勿太擧勿内聚勿外散。謂彼
T1562_.29.0739b28: 行者修神足時。應自審察修神足障。此心懈
T1562_.29.0739b29: 怠此心掉擧。此心＊惛眠此於色等非理作意
T1562_.29.0739c01: 所引流散。此彼經意所爲既殊。不可引彼經
T1562_.29.0739c02: 遮釋此經相。彼經但説修神足時。心於内外
T1562_.29.0739c03: 太聚散失。不欲分別心染淨相。此經所説與
T1562_.29.0739c04: 彼相違雖諸染心皆有怠等。爲顯諸染過失
T1562_.29.0739c05: 差別。隨其増位立沈等心。立策等心應知翻
T1562_.29.0739c06: 此。故我宗釋符順契經。亦善分別諸心異相。
T1562_.29.0739c07: 傍論已了應述本義。如何他心智有行相所
T1562_.29.0739c08: 縁。而説不觀所縁行相。以不觀他心所縁行
T1562_.29.0739c09: 相故。謂但知彼有染等心。不知彼心所染色
T1562_.29.0739c10: 等。亦不知彼能縁行相。不爾他心智應亦縁
T1562_.29.0739c11: 色等。又亦應有能自縁失。無漏他心智應縁
T1562_.29.0739c12: 苦等境。是則亦應許空無相相應。既不許然
T1562_.29.0739c13: 知不觀二。諸他心智有決定相。謂唯能取欲
T1562_.29.0739c14: 色界繋。及非所繋他相續中。現在同類心心
T1562_.29.0739c15: 所法。一實自相爲所縁境。空無相不相應盡
T1562_.29.0739c16: 無生所不攝。不在見道無間道中餘所不遮。
T1562_.29.0739c17: 如應容有盡無生智除空非我。各具有餘十
T1562_.29.0739c18: 四行相。由與出觀心轉相違。故在觀中無二
T1562_.29.0739c19: 行相。謂從二智出觀後時必自了知我生盡
T1562_.29.0739c20: 等。此中意説盡無生智雖是勝義而渉世俗。
T1562_.29.0739c21: 我生盡等是世俗故。空非我是勝義必渉勝
T1562_.29.0739c22: 義。此觀後決了知空非我。故由此二智離空
T1562_.29.0739c23: 非我。爲有無漏。越此十六更是所餘行相攝
T1562_.29.0739c24: 不。頌曰
T1562_.29.0739c25: 淨無越十六 餘説有論故
T1562_.29.0739c26: 論曰。對法諸師有一類説。無越十六無漏行
T1562_.29.0739c27: 相。離此所餘不可得故。豈不有説盡無生智。
T1562_.29.0739c28: 必自了知我生盡等。此不相違前已説故。謂
T1562_.29.0739c29: 前已説無漏觀。後世俗智中作此行相非無
T1562_.29.0740a01: 漏智。此行相轉由盡無生引起俗智。推功
T1562_.29.0740a02: 於本言彼了知。故許此智離空非我。本意
T1562_.29.0740a03: 樂力令此二智。後必引生我生盡等。非由觀
T1562_.29.0740a04: 内此行相轉。令於後時起此行相。我等行相
T1562_.29.0740a05: 觀内雖無。而由不愚自證解脱。義言此位必
T1562_.29.0740a06: 已應有。我生盡等行相勢分。由先世俗行相
T1562_.29.0740a07: 引生。能引後時世俗行相。故離十四無盡無
T1562_.29.0740a08: 生。若謂此應言離十六無者。此不應理除十
T1562_.29.0740a09: 四餘有盡無生非極成故。謂離十四有依密
T1562_.29.0740a10: 説。計我生盡等爲盡無生智。遮彼故説離十
T1562_.29.0740a11: 四無。餘不極成寧對遮此。若爾既有無漏他
T1562_.29.0740a12: 心智。應越十六有無漏行相。謂他心智皆以
T1562_.29.0740a13: 一實自相爲境。道等行相皆以聚集共相爲
T1562_.29.0740a14: 境。彼此既殊知離十六。決定別有無漏行相
T1562_.29.0740a15: 非定許故。所難不然。謂我所宗非決定許。共
T1562_.29.0740a16: 相行相但縁聚集。許有受心二念住故。如觀
T1562_.29.0740a17: 一受體是非常。此智生時以共相行相。觀
T1562_.29.0740a18: 一實自相爲境極成。如是寧不許無漏他心
T1562_.29.0740a19: 智。以共相行相縁一實自相。謂知他心是眞
T1562_.29.0740a20: 道等。即縁一實是道等相。若謂應如受心念
T1562_.29.0740a21: 住。總縁三世所有受心。爲非常等共相行
T1562_.29.0740a22: 相。無漏他心智亦總縁三世。他無漏心等爲
T1562_.29.0740a23: 道等行相。便違自宗他心智起。唯縁現在
T1562_.29.0740a24: 一實自相。此亦不然加行異故。此智加行爲
T1562_.29.0740a25: 欲知他現能縁心。有貪等別修非常等。念住
T1562_.29.0740a26: 加行爲總厭背。諸有漏法由前加行勢力有
T1562_.29.0740a27: 殊。至成滿時現總縁別。是故無有應相例過。
T1562_.29.0740a28: 若謂非常非受自體。故應觀受爲非常時。非
T1562_.29.0740a29: 縁一實自相爲境。寧可引此喩他心智。則彼
T1562_.29.0740b01: 應許受非非常。不應於受起非常觀。如受與
T1562_.29.0740b02: 心其體各別。必定無有觀受爲心。雖即觀受
T1562_.29.0740b03: 以爲無常。而無一物有多體過。領納＊無常
T1562_.29.0740b04: 體無別故。如損益等非離領納。所餘行相餘
T1562_.29.0740b05: 法亦然。若爾應與至教相違。如説。於身住
T1562_.29.0740b06: 循身觀應言法智。乃至廣説。又説。觀老死應
T1562_.29.0740b07: 言是四智倶不相違。且初所説非顯法智等。
T1562_.29.0740b08: 離十六行相住循身觀。觀身爲身但如實觀。
T1562_.29.0740b09: 爲非常等我先已許共相行相。亦以一實自
T1562_.29.0740b10: 相爲境。故彼所説於我無違。後老死聲總目
T1562_.29.0740b11: 取蘊。觀五取蘊爲非常等。是四智攝何所相
T1562_.29.0740b12: 違。若爾如説受樂受時。如實了知受於樂受。
T1562_.29.0740b13: 如何是法類世俗道智攝。此應思擇受現在
T1562_.29.0740b14: 時。必不了知不自縁故。亦不可説了知去來。
T1562_.29.0740b15: 去來不名受樂時故。而契經説。受樂受時如
T1562_.29.0740b16: 實了知受於樂受。故知此説別有密意。釋此
T1562_.29.0740b17: 密意如盡無生。謂出觀後時方起此行相。故
T1562_.29.0740b18: 無漏行相越十六外無。有一類言有越十六。本
T1562_.29.0740b19: 論説故如本論言。頗有不繋心能了別。欲界
T1562_.29.0740b20: 繋法耶。曰能了別。謂非常故。苦故空故非
T1562_.29.0740b21: 我故因故集故生故縁故。有是處有是事如
T1562_.29.0740b22: 理所引了別。此證不成迷論意故。論顯不繋
T1562_.29.0740b23: 行相衆多。於中有縁欲界繋者。依容有説有
T1562_.29.0740b24: 是處言有是事言。顯無顛倒即由此故餘無
T1562_.29.0740b25: 此言。謂彼論中復作是説。頗有見斷心能了
T1562_.29.0740b26: 別欲界繋法耶。曰能了別。謂我故我所故。斷
T1562_.29.0740b27: 故常故無因故無作故。損減故尊故勝故上
T1562_.29.0740b28: 故第一故。能清淨故能解脱故。能出離故惑
T1562_.29.0740b29: 故疑故猶預故。貪故瞋故慢故癡故。不如理
T1562_.29.0740c01: 所引了別。除此無容有餘行相。由此不説有
T1562_.29.0740c02: 是處言。由皆顛倒轉不言有是事。故淨行相
T1562_.29.0740c03: 無越十六。理教無違不可傾動
T1562_.29.0740c04: ＊説一切有部順正理論＊卷第七十三
T1562_.29.0740c05:
T1562_.29.0740c06:
T1562_.29.0740c07:
T1562_.29.0740c08:
T1562_.29.0740c09: 尊者衆賢造
T1562_.29.0740c10: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0740c11: ＊辯智品第七之二
T1562_.29.0740c12: 所言行相有十六者。爲但名別實亦有異。何
T1562_.29.0740c13: 謂行相能行所行。頌曰
T1562_.29.0740c14: 行相實十六 此體唯是慧
T1562_.29.0740c15: 能行有所縁 所行諸有法
T1562_.29.0740c16: 論曰。有説。行相名雖十六實事唯七。縁苦諦
T1562_.29.0740c17: 境治四倒故名實倶四。縁三諦境名四實一。
T1562_.29.0740c18: 如是説者。實亦十六所治所行相有別故。言
T1562_.29.0740c19: 所對治相有別者。爲治常見故修非常行相。
T1562_.29.0740c20: 爲治樂諸行故修苦行相。爲治我所見故修
T1562_.29.0740c21: 空行相。爲治我見故修非我行相。爲治無因
T1562_.29.0740c22: 論故修因行相。爲治自在等一因論故修集
T1562_.29.0740c23: 行相。爲治轉變因常因論故修生行相。爲治
T1562_.29.0740c24: 知爲先能生論故修縁行相。爲治歸自在爲
T1562_.29.0740c25: 涅槃論。顯諸蘊永滅是涅槃。故修滅行相。爲
T1562_.29.0740c26: 治執自體所有解脱。是雜染惑苦不正見。故
T1562_.29.0740c27: 修靜行相。爲治執涅槃如被呪詛。遂致殄滅
T1562_.29.0740c28: 是弊壞論。故修妙行相。爲治執解脱還退見
T1562_.29.0740c29: 故修離行相。爲治執無解脱道。故修道行相。
T1562_.29.0741a01: 爲治苦行是眞道見。及謗眞道是邪論。故修
T1562_.29.0741a02: 如行相。爲治不修道生死自淨。及世間離
T1562_.29.0741a03: 染是眞道。故修行行相。爲治甞遭不永離染
T1562_.29.0741a04: 道所誑惑。於眞聖道亦不敬。故修出行相。言
T1562_.29.0741a05: 所行境相有別者。苦聖諦有四相。一非常二
T1562_.29.0741a06: 苦三空四非我。有生滅故非常。逼迫性故違
T1562_.29.0741a07: 聖心故苦。無主宰故空。違我相故非我。集聖
T1562_.29.0741a08: 諦有四相。一因二集三生四縁。能生法故因。
T1562_.29.0741a09: 有多種故集。恒孳産故生。各別助故縁。滅聖
T1562_.29.0741a10: 諦有四相。一滅二靜三妙四離。息衆苦故滅。
T1562_.29.0741a11: 三有爲相三火滅故靜有餘師説。衆苦息故
T1562_.29.0741a12: 靜。如説。苾芻諸行皆苦。唯有涅槃最爲寂靜。
T1562_.29.0741a13: 善故常故妙。一切災患永解脱故極安隱故
T1562_.29.0741a14: 離。道聖諦有四相。一道二如三行四出。能通
T1562_.29.0741a15: 尋求諸法性相至解脱故道。無倒轉故如。如
T1562_.29.0741a16: 實趣故行有餘師説。定能趣故行。如説。此道
T1562_.29.0741a17: 能至清淨。餘見必無至清淨理。一向趣故決
T1562_.29.0741a18: 能至故出。如是所治及所行境。相有別故實
T1562_.29.0741a19: 有十六。如是行相以慧爲體豈不心心所皆
T1562_.29.0741a20: 名有行相。如是無慧與慧相應。如何可言慧
T1562_.29.0741a21: 有行相非有行相。唯慧相應心等皆名有行
T1562_.29.0741a22: 相者。是心心所等於所縁品類相中有能取
T1562_.29.0741a23: 義。若依唯慧得行相名。則慧之餘心心所法。
T1562_.29.0741a24: 與行相等名有行相。如等漏故得有漏名。是
T1562_.29.0741a25: 與漏體同對治義。如是所餘心心所法。等與
T1562_.29.0741a26: 行相行於所縁。是倶時行無前後義。或心心
T1562_.29.0741a27: 所有行相者。多如已知根總名有行相。或依
T1562_.29.0741a28: 無間亦説有聲。如有所依故無有過。謂如心
T1562_.29.0741a29: 心所皆名有所依。意識相應諸心所法。與所
T1562_.29.0741b01: 依識亦倶時生識之所依。唯無間滅有行相
T1562_.29.0741b02: 理應知亦然。無間滅慧於現何能。此於現有
T1562_.29.0741b03: 能如無間滅意。若爾應受等得有受等名。許
T1562_.29.0741b04: 亦無違然非所辯。此中經主依附他宗作如
T1562_.29.0741b05: 是言。諸心心所取境類別。皆名行相理未必
T1562_.29.0741b06: 然。應思何等名心心所取境類別。若謂境相
T1562_.29.0741b07: 品類差別。一切能像理必不成。境有善常等
T1562_.29.0741b08: 衆相差別故。或諸色法亦行相收色法亦能
T1562_.29.0741b09: 像餘相故。若謂能取境差別相。則應五識行
T1562_.29.0741b10: 相不成。不能取境差別相故。有分別識方能
T1562_.29.0741b11: 取境青非黄等差別相故。然非所許故理不
T1562_.29.0741b12: 成。由此我宗所釋爲善。謂唯諸慧於境相中。
T1562_.29.0741b13: 簡擇而轉名爲行相。慧及諸餘心心所法。有
T1562_.29.0741b14: 所縁故皆是能行。此能行名應唯目慧行相
T1562_.29.0741b15: 體故。餘心心所既非行相寧是能行。若謂所
T1562_.29.0741b16: 餘名能行者。以與行相相應起故。是則慧等
T1562_.29.0741b17: 與受相應應名能受。雖有此語而理不然。謂
T1562_.29.0741b18: 慧異門稱爲行相。能行即是取境別名。非能
T1562_.29.0741b19: 行言偏爲詮慧。寧以受等體非行相。便作是
T1562_.29.0741b20: 難應非能行。如於境中慧能＊簡擇。便許説慧
T1562_.29.0741b21: 名爲能行。既於境中想能取像。識能了等寧
T1562_.29.0741b22: 非能行。故能行名通目取境。故應受等亦是
T1562_.29.0741b23: 能行。所行名通一切有法。若實若假皆所行
T1562_.29.0741b24: 故。由此三門體有寛陜。慧通行相能行所行。
T1562_.29.0741b25: 餘心心所唯能所行。諸餘有法唯是所行。頌
T1562_.29.0741b26: 諸有言應隨除一。隨説一種義已成故。如世
T1562_.29.0741b27: 尊言一切法者。謂十二處唯此是有。故説諸
T1562_.29.0741b28: 法是所行言。已説所行唯是有法。或説有法
T1562_.29.0741b29: 是所行言。已説所行是一切法。諸假有法不
T1562_.29.0741c01: 離所依。亦隨所依諸處攝故。爲攝有盡倶説
T1562_.29.0741c02: 無失。已＊辯十智行相差別。當＊辯性攝依他
T1562_.29.0741c03: 依身。頌曰
T1562_.29.0741c04: 性俗三九善 依地俗一切
T1562_.29.0741c05: 他心智唯四 法六餘七九
T1562_.29.0741c06: 現起所依身 他心依欲色
T1562_.29.0741c07: 法智但依欲 餘八通三界
T1562_.29.0741c08: 論曰。如是十智三性攝者。謂世俗通三性。餘
T1562_.29.0741c09: 九智唯是善。依＊地別者。謂世俗智通依欲界
T1562_.29.0741c10: 乃至有頂。他心智唯依四根本靜慮。不依近
T1562_.29.0741c11: 分靜慮中間。此智所縁極微細故。謂依彼地
T1562_.29.0741c12: 道力微劣。不能了達他相續中。現在微細心
T1562_.29.0741c13: 心所法。亦不依無色無此加行故。又通性故
T1562_.29.0741c14: 餘地非依。五通所依止觀等故。法智通以六
T1562_.29.0741c15: 地爲依。謂未至中間四根本靜慮。不依餘近
T1562_.29.0741c16: 分彼唯有漏故。亦不依無色此縁欲界故。所
T1562_.29.0741c17: 餘七智九地爲依。謂下三無色及前説六地
T1562_.29.0741c18: 總説如是。然有差別。謂此所説七種智中。類
T1562_.29.0741c19: 智決定依九地起。苦集滅道盡無生智。若法
T1562_.29.0741c20: 智攝六地爲依。類智攝者通依九地。依身別
T1562_.29.0741c21: 者。謂他心智。依欲色界倶可現前。不依無色
T1562_.29.0741c22: 彼自無故。不起下地他心智者。此智隨轉色
T1562_.29.0741c23: 彼無容起故。法智但依欲界身起非上二界。
T1562_.29.0741c24: 入出此智諸有漏心唯欲有故。又法智隨轉
T1562_.29.0741c25: 色。所依大種唯欲繋故。又此能治起破戒惑。
T1562_.29.0741c26: 破戒唯欲非上界故。餘八智現起通依三界
T1562_.29.0741c27: 身。已＊辯性地身當＊辯念住攝。頌曰
T1562_.29.0741c28: 諸智念住攝 滅智唯最後
T1562_.29.0741c29: 他心智後三 餘八智通四
T1562_.29.0742a01: 論曰。滅智攝在法念住中。他心智後三攝。所
T1562_.29.0742a02: 餘八皆通四。如是十智展轉相望。一一當言
T1562_.29.0742a03: 幾智爲境。頌曰
T1562_.29.0742a04: 諸智互相縁 法類道各九
T1562_.29.0742a05: 苦集智各二 四皆十滅非
T1562_.29.0742a06: 論曰。法智能縁九智爲境除類智。類智能縁
T1562_.29.0742a07: 九智爲境除法智。道智能縁九智爲境。除世
T1562_.29.0742a08: 俗智非道攝故。苦集二智。一一能縁二智爲
T1562_.29.0742a09: 境。謂俗他心。世俗他心盡無生智皆縁十智。
T1562_.29.0742a10: 滅智不縁唯以擇滅爲所縁故。十智所縁總
T1562_.29.0742a11: 有幾法。何智幾法爲所縁境。頌曰
T1562_.29.0742a12: 所縁總有十 謂三界無漏
T1562_.29.0742a13: 無爲各有二 俗縁十法五
T1562_.29.0742a14: 類七苦集六 滅縁一道二
T1562_.29.0742a15: 他心智縁三 盡無生各九
T1562_.29.0742a16: 論曰。十智所縁總有十法。謂有爲法分爲八
T1562_.29.0742a17: 種。三界所繋無漏有爲。各有相應不相應
T1562_.29.0742a18: 故。無爲分二種善無記別故。俗智總縁十法
T1562_.29.0742a19: 爲境。法智縁五謂欲界二。無漏道二及善無
T1562_.29.0742a20: 爲。類智縁七謂色無色。無漏道六及善無爲。
T1562_.29.0742a21: 苦集智各縁三界所繋六。滅智縁一謂善無
T1562_.29.0742a22: 爲。道智縁二謂無漏道。他心智縁欲色無漏
T1562_.29.0742a23: 三相應法。盡無生智縁有爲八。及善無爲。頗
T1562_.29.0742a24: 有一念智縁一切法不。不爾。豈不非我觀智
T1562_.29.0742a25: 知一切法皆非我耶。此亦不能縁一切法。不
T1562_.29.0742a26: 縁何法此體是何。頌曰
T1562_.29.0742a27: 俗智除自品 總縁一切法
T1562_.29.0742a28: 爲非我行相 唯聞思所成
T1562_.29.0742a29: 論曰。以世俗智觀一切法。爲非我時猶除自
T1562_.29.0742b01: 品。自品謂自體相應倶有法。何故不縁自體
T1562_.29.0742b02: 爲境。諸對法者立此因言。諸法必無待自體
T1562_.29.0742b03: 故。此言意顯諸法生時。隨其所應待四縁
T1562_.29.0742b04: 性。隨有所闕法則不生。不闕便生立爲縁性。
T1562_.29.0742b05: 諸法無有闕自體時。故畢竟無闕不生義。寧
T1562_.29.0742b06: 可建立爲所待縁。若謂體應如虚空等。由無
T1562_.29.0742b07: 障礙可立爲縁。理亦不然。以虚空等望所生
T1562_.29.0742b08: 法。他性極成法爲他縁理極成故。又由現喩
T1562_.29.0742b09: 顯諸智生。必不能縁自體爲境。謂見刀刃指
T1562_.29.0742b10: 端及肩。如次不能自割觸負。又邪見他心智
T1562_.29.0742b11: 及念住苦智等。皆有建立不成過故。若謂如
T1562_.29.0742b12: 燈自他倶照智應爾者。理亦不然。燈之照體
T1562_.29.0742b13: 不成實故。謂顯色聚差別名燈。眼識生因説
T1562_.29.0742b14: 名爲照。闇相違故説爲能壞。瓶等障因由有
T1562_.29.0742b15: 此故。瓶等可了名照瓶等。除假説外無實有
T1562_.29.0742b16: 照能照自體。猶如鹽等唯彼自體如是轉故。
T1562_.29.0742b17: 又若許燈是能照故。便許自照亦能照他。如
T1562_.29.0742b18: 是應許闇是障故。力能自障亦能障他。火能
T1562_.29.0742b19: 燒故自燒燒他。彼既不然燈云何爾。若謂燈
T1562_.29.0742b20: 力破障瓶燈。及了瓶燈二覺闇故應倶名照。
T1562_.29.0742b21: 理亦不然。闇與瓶燈合不合故。謂闇瓶合可
T1562_.29.0742b22: 曰障瓶。今雖有瓶而覺不起。由此説闇能障
T1562_.29.0742b23: 瓶覺。燈生闇滅瓶顯覺生。故世説燈有照瓶
T1562_.29.0742b24: 用。曾無有闇與燈合時。勿不相違無相治失。
T1562_.29.0742b25: 故不可説闇能障燈。既無有燈不能生覺。亦
T1562_.29.0742b26: 不可説闇爲覺障。故燈生時雖令闇滅。而不
T1562_.29.0742b27: 可説被照如瓶。復有何因執智知用。但如燈
T1562_.29.0742b28: 照非刀割等。謂見何理執智與燈。法喩冥然
T1562_.29.0742b29: 非與刀等故引燈喩爲證力微。有作是言。智
T1562_.29.0742c01: 於自體不知自相共相。可知理亦不然。已＊辯
T1562_.29.0742c02: 自體不以自體爲所縁故。於自自相既永不
T1562_.29.0742c03: 能取。則定無有以自爲所縁。既非所縁寧取
T1562_.29.0742c04: 共相。故應於此立比量言。自相亦應爲自體
T1562_.29.0742c05: 境。自體相故。猶如共相。或應共相非自體境。
T1562_.29.0742c06: 自體相故猶如自相。故縁共相理亦不成。又
T1562_.29.0742c07: 智現前若縁自體。應許自體亦是所依。若許
T1562_.29.0742c08: 自縁及自依者。則應自體能自建立。自建立
T1562_.29.0742c09: 故應許是常。常故應無能縁他義。又智所知
T1562_.29.0742c10: 應無別故。必無有智能縁自體。若謂自共相
T1562_.29.0742c11: 如次能所縁。理亦不然。前已説故。謂前已説
T1562_.29.0742c12: 既不自縁自相爲境自體相故。亦不應縁共
T1562_.29.0742c13: 相爲境。即由此理不縁相應。以與相應一境
T1562_.29.0742c14: 轉故。許縁相應者便應許自縁。亦不能縁倶
T1562_.29.0742c15: 有法者。以倶有法極相近故。如眼不見扶
T1562_.29.0742c16: 眼根色。契經亦説一刹那智。不能頓知一切
T1562_.29.0742c17: 法境。如契經説。無有沙門婆羅門等。於一切
T1562_.29.0742c18: 法頓見頓知。義准唯漸此智唯是欲色界攝。
T1562_.29.0742c19: 無色界中雖有此類。而縁法少非此所明。此
T1562_.29.0742c20: 通聞思修所成慧。皆能除自品縁一切法故。
T1562_.29.0742c21: 然經主説非修所成。以修所成地別縁故。若
T1562_.29.0742c22: 異此者應頓離染。此不應理。言修所成唯地
T1562_.29.0742c23: 別縁非極成故。謂我宗許靜慮地攝。修所成
T1562_.29.0742c24: 慧有能總縁。隨所依身自上境故。厭下欣上
T1562_.29.0742c25: 方能離染。此既總縁唯欣行相故。於離染無
T1562_.29.0742c26: 有功能故。彼所言甚爲非理。已＊辯所縁復應
T1562_.29.0742c27: 思擇。誰成就幾智耶。頌曰
T1562_.29.0742c28: 異生聖見道 初念定成一
T1562_.29.0742c29: 二定成三智 後四一一増
T1562_.29.0743a01: 修道定成七 離欲増他心
T1562_.29.0743a02: 無學鈍利根 定成九成十
T1562_.29.0743a03: 論曰。諸異生位及聖見道。第一刹那定成一
T1562_.29.0743a04: 智。謂世俗智。第二刹那定成三智。謂加法苦。
T1562_.29.0743a05: 第四六十十四刹那。如次後後増類集滅道
T1562_.29.0743a06: 智。諸未増位成數如前。故修位中亦定成七。
T1562_.29.0743a07: 如是諸位若已離欲各各増一。謂他心智唯
T1562_.29.0743a08: 除異生生無色者。然異生位及見道中。唯可
T1562_.29.0743a09: 成就俗他心智。道類智時具成二種。爾時初
T1562_.29.0743a10: 得不還果故。兼得無漏以成果體。餘修位中
T1562_.29.0743a11: 皆具成二。生無色者便捨世俗。諸時解脱定
T1562_.29.0743a12: 成九智。謂加盡智。不時解脱定成就十。謂増
T1562_.29.0743a13: 無生。於何位中頓修幾智。且應思擇。何謂爲
T1562_.29.0743a14: 修。謂習善有爲令圓滿自在。非染無記者無
T1562_.29.0743a15: 勝愛果故。非善無爲者不在相續故。又無爲
T1562_.29.0743a16: 無果故。已＊辯修義本問應答。且於見道十五
T1562_.29.0743a17: 心中。頌曰
T1562_.29.0743a18: 見道忍智起 即彼未來修
T1562_.29.0743a19: 三類智兼修 現觀邊俗智
T1562_.29.0743a20: 不生自下地 苦集四滅後
T1562_.29.0743a21: 自諦行相境 唯加行所得
T1562_.29.0743a22: 論曰。見道位中隨起忍智。皆即彼類於未來
T1562_.29.0743a23: 修。然具修自諦諸行相念住。何縁見道唯同
T1562_.29.0743a24: 類修。所作所縁倶定別故。有説。此種性先
T1562_.29.0743a25: 未曾得故。唯苦集滅三類智時。能兼修未來
T1562_.29.0743a26: 現觀邊俗智。於一一諦現觀後邊。方能兼修
T1562_.29.0743a27: 故立斯號。由此餘位未能兼修。自諦所爲未
T1562_.29.0743a28: 圓滿故。有言。若此於法智位。修應説名爲現
T1562_.29.0743a29: 觀中俗智。經不應立現觀邊名。三位所修何
T1562_.29.0743b01: 勝何劣。若據相續後勝於前。因増長身起彼
T1562_.29.0743b02: 得故。若就界説上皆勝下。故前所修色界繋
T1562_.29.0743b03: 者。界勝身劣後位所修。欲界繋者界劣身勝。
T1562_.29.0743b04: 此有四句如理應思。道類智時何不修此。此
T1562_.29.0743b05: 智唯是見道眷屬。彼修道攝故不能修。此意
T1562_.29.0743b06: 説言修。七處善爲種子故。見道得生故見道
T1562_.29.0743b07: 生時説彼爲眷屬。或世俗智從無始來。於三
T1562_.29.0743b08: 諦中曾知斷證。未曾修道故今不修。或由今
T1562_.29.0743b09: 時見眞道故。僞道羞避故非所修。或現觀邊
T1562_.29.0743b10: 方修此智。道無邊故此位不修。謂三諦中依
T1562_.29.0743b11: 事現觀。容一行者總得其邊。必無有能遍修道
T1562_.29.0743b12: 者。異根＊性道不能修故。於自根＊性雖容得
T1562_.29.0743b13: 修。百千分中不起一故。雖見道位未遍斷集
T1562_.29.0743b14: 未。遍證滅而於當位斷集證滅其事已周。道
T1562_.29.0743b15: 類智時迷道諦惑。諸對治道亦不遍修。以種
T1562_.29.0743b16: ＊性根有多品故。由此於三諦世尊説邊聲。如
T1562_.29.0743b17: 契經中説。有身苦邊有身集邊有身滅邊。曾
T1562_.29.0743b18: 無經説有身道邊。無能修道至邊際故。此世
T1562_.29.0743b19: 俗智是不生法。於一切時無容起故。此起依
T1562_.29.0743b20: 身定不生故。謂隨信行隨法行身。容有爲依
T1562_.29.0743b21: 引此智起。在見道位此無容生。故此依身住
T1562_.29.0743b22: 不生法。依不生故此必不生。若爾依何説有
T1562_.29.0743b23: 修義。依得修故説名爲修。謂於爾時起得自
T1562_.29.0743b24: 在。餘縁障故體不現前。即由此因説名爲得。
T1562_.29.0743b25: 以證彼得起自在故。以有諸法得即現前如
T1562_.29.0743b26: 盡智等。或有諸法先得後現前如無生智等。
T1562_.29.0743b27: 或有諸法得永不現前如此智等。或有諸法
T1562_.29.0743b28: 不得而現前如外色等。無有情數法不得而現
T1562_.29.0743b29: 前故。雖不生而有修義。經主此中作如是
T1562_.29.0743c01: 詰。既不能起得義何依故所＊辯修。理不成
T1562_.29.0743c02: 立。如古師説修義可成。彼説云何由聖道力。
T1562_.29.0743c03: 修世俗智於出觀後。有勝縁諦俗智現前。得
T1562_.29.0743c04: 此起依故名得此如得金礦名爲得金。此但
T1562_.29.0743c05: 有言所詰等故。如何此智不現在前。言得起
T1562_.29.0743c06: 依説名爲得。非得此依故可名此現前。勿此
T1562_.29.0743c07: 所依即此體故。若謂於後位見不見功能故
T1562_.29.0743c08: 有差別。亦不應理。所許起依不久住故。非
T1562_.29.0743c09: 起依已捨有此現前時。故捨起依必不現起。
T1562_.29.0743c10: 後如何見能起功能。諸有起依必可現起。有
T1562_.29.0743c11: 起依位寧不現前。既不現前起依寧有故。彼
T1562_.29.0743c12: 所説既不能起得。義何依爲非理詰。自許不
T1562_.29.0743c13: 起亦名得故。隨依何地見道現前能修未來
T1562_.29.0743c14: 自地下地。謂此俗智七地爲依。即未至中間
T1562_.29.0743c15: 四靜慮欲界。若依未至見道現前。能修未來
T1562_.29.0743c16: 一地見道。二地俗智至依第四見道現前。能
T1562_.29.0743c17: 修未來六地見道。七地俗智苦集邊修。四念
T1562_.29.0743c18: 住攝滅邊修者。唯法念住隨於何諦現觀邊
T1562_.29.0743c19: 修。即以此行相縁此諦爲境。謂若苦諦現觀
T1562_.29.0743c20: 邊修。即以縁苦四種行相。若欲界繋縁欲界
T1562_.29.0743c21: 苦。色界繋者縁上苦諦。若於集諦現觀邊修。
T1562_.29.0743c22: 即以縁集四種行相若欲界繋縁欲界集。色
T1562_.29.0743c23: 界繋者縁上集諦。若於滅諦現觀邊修。即以
T1562_.29.0743c24: 縁滅四種行相。若欲界繋縁欲界滅。色界繋
T1562_.29.0743c25: 者縁上滅諦。此世俗智唯加行得。即由見道
T1562_.29.0743c26: 加行得故。欲界攝者是思所成。色界攝者是
T1562_.29.0743c27: 修所成。非聞所成彼微劣故。智増故立智名。
T1562_.29.0743c28: 若并隨行以欲四蘊。色界五蘊爲其自性。次
T1562_.29.0743c29: 於修道離染位中。頌曰
T1562_.29.0744a01: 修道初刹那 修六或七智
T1562_.29.0744a02: 斷八地無間 及有欲餘道
T1562_.29.0744a03: 有頂八解脱 各修於七智
T1562_.29.0744a04: 上無間餘道 如次修六八
T1562_.29.0744a05: 論曰。修道初念。謂第十六道類智時。現修二
T1562_.29.0744a06: 智謂道及類。名異非體。未離欲者未來修六。
T1562_.29.0744a07: 謂法及類苦集滅道。離欲修七。謂加他心。有
T1562_.29.0744a08: 頂治故不修世俗。先已離欲入聖道者。何縁
T1562_.29.0744a09: 見道中不修他心智。以他心智遊觀徳攝。依
T1562_.29.0744a10: 容豫道方有修義。見道位中爲觀諦理。加行
T1562_.29.0744a11: 極速故不能修。無間道中義亦同此。今第十
T1562_.29.0744a12: 六道類智時。容豫道收故修此智。斷欲修斷
T1562_.29.0744a13: 九無間道。八解脱道俗四法智隨應現修。斷
T1562_.29.0744a14: 上七地諸無間道。四類世俗滅道法智隨應
T1562_.29.0744a15: 現修。斷欲加行有欲勝進。俗四法類隨應現
T1562_.29.0744a16: 修。此上未來皆修七智。謂俗法類苦集滅道。
T1562_.29.0744a17: 斷有頂地前八解脱。四類二法隨應現修。此
T1562_.29.0744a18: 於未來亦唯修七。然除世俗加他心智。斷有
T1562_.29.0744a19: 頂地九無間道。四類二法隨應現修。未來修
T1562_.29.0744a20: 法類苦集滅道六。斷欲修斷第九解脱。俗四
T1562_.29.0744a21: 法智隨應現修。斷上七地諸解脱道。四類世
T1562_.29.0744a22: 俗滅道法智隨應現修。斷欲修斷第九勝進。
T1562_.29.0744a23: 斷上八地諸加行道。俗四法類隨應現修。斷
T1562_.29.0744a24: 上七地有頂八品。諸勝進道俗四法類。及他
T1562_.29.0744a25: 心智隨應現修。先所修道容現前故。此上
T1562_.29.0744a26: 未來皆修八智。謂俗法類四諦他心。四類不
T1562_.29.0744a27: 能斷欲界染。苦集二法非上對治。何縁起彼
T1562_.29.0744a28: 治此智未來修。若許兼修非對治者。離有頂
T1562_.29.0744a29: 染等應兼修世俗。此難非理。唯同對治於未
T1562_.29.0744b01: 來修非所許故。謂亦許有相屬故修。如見道
T1562_.29.0744b02: 中修世俗智。或由因力相資故修。如斷欲時
T1562_.29.0744b03: 兼修四類。斷上染位修苦集法。若斷欲染不
T1562_.29.0744b04: 修類智。斷上不修苦集二法。則漸次得不還
T1562_.29.0744b05: 果者。應無容起類智現前。阿羅漢應無起苦
T1562_.29.0744b06: 集。法智先所得者皆已捨故。先未得者非所
T1562_.29.0744b07: 修故由約種類。若先已得爲同類因。力引等
T1562_.29.0744b08: 流智生此智。由先彼智引故於彼智類。復能
T1562_.29.0744b09: 爲因故此智生。因力資彼雖非同治亦未來
T1562_.29.0744b10: 修。次＊辯離染得無學位。頌曰
T1562_.29.0744b11: 無學初刹那 修九或修十
T1562_.29.0744b12: 鈍利根別故 勝進道亦然
T1562_.29.0744b13: 論曰。無學初念謂斷有頂。第九解脱若集類
T1562_.29.0744b14: 盡。隨應現修縁有頂故。勝進九十隨應現修。
T1562_.29.0744b15: 未來隨應修九修十。謂鈍根者唯除無生。利
T1562_.29.0744b16: 根亦修無生智故。次辯餘位修智多少。頌曰
T1562_.29.0744b17: 練根無間道 學六無學七
T1562_.29.0744b18: 餘學六七八 應八九一切
T1562_.29.0744b19: 雜修通無間 學七應八九
T1562_.29.0744b20: 餘道學修八 應九或一切
T1562_.29.0744b21: 聖起餘功徳 及異生諸位
T1562_.29.0744b22: 所修智多少 皆如理應思
T1562_.29.0744b23: 論曰。學位練根諸無間道。四法類智隨應現
T1562_.29.0744b24: 修。未來修六四諦法類。似見道故不修世俗。
T1562_.29.0744b25: 能斷障故不修他心。諸解脱道四法類智隨
T1562_.29.0744b26: 應現修。未離欲者未來修六四諦法類。已離
T1562_.29.0744b27: 欲者未來修七。謂加他心。有餘師言。解脱道
T1562_.29.0744b28: 位亦修世俗。諸加行道俗四法類隨應現修。
T1562_.29.0744b29: 未離欲者未來修七。已離欲八。謂加他心。諸
T1562_.29.0744c01: 勝進道若未離欲。俗四法類隨應現修未來
T1562_.29.0744c02: 亦七。若已離欲俗四法類及他心智。隨應現
T1562_.29.0744c03: 修未來亦八。無學練根諸無間道。四類二法
T1562_.29.0744c04: 隨應現修。未來修七四諦法類盡。不修世俗
T1562_.29.0744c05: 如治有頂。故五前八解脱四類二法隨應現
T1562_.29.0744c06: 修。未來修八四諦法類他心及盡。四第九解
T1562_.29.0744c07: 脱苦集類盡隨應現修。未來修九。最後解脱
T1562_.29.0744c08: 苦集類盡。隨應現修未來修十。諸加行道
T1562_.29.0744c09: 現修如學。未來修九諸勝進道。鈍者九智隨
T1562_.29.0744c10: 應現修未來亦九。利者十智隨應現修未來
T1562_.29.0744c11: 亦十。學位雜修諸無間道。四法類俗隨應現
T1562_.29.0744c12: 修未來修七。諸解脱道唯四法類。加行増俗
T1562_.29.0744c13: 諸勝進道。又加他心隨應現修未來皆八。無
T1562_.29.0744c14: 學雜修諸無間道現修如學。未來所修鈍八
T1562_.29.0744c15: 利九。諸解脱道唯四法類。加行増俗隨應現
T1562_.29.0744c16: 修。未來所修鈍九利十。諸勝進道與練根同。
T1562_.29.0744c17: 學位修通五無間道。現修俗智未來修七。宿
T1562_.29.0744c18: 住神境二解脱道五加行道。現修俗智他心
T1562_.29.0744c19: 解脱法類道俗及他心智。一切勝進并苦集
T1562_.29.0744c20: 滅隨應現修。此上未來皆修八智。無學修
T1562_.29.0744c21: 通五無間道。現修如學。未來所修鈍八利九。
T1562_.29.0744c22: 解脱加行現修如學。未來所修鈍九利十。諸
T1562_.29.0744c23: 勝進道與練根同。天眼天耳二解脱道。無記
T1562_.29.0744c24: 性故不名爲修。聖起所餘四無量等修所成
T1562_.29.0744c25: 攝。有漏徳時現在皆修一世俗智。有學未來
T1562_.29.0744c26: 未離欲七已離欲八。無學未來鈍九利十。除
T1562_.29.0744c27: 微微心此於未來唯修俗故。若起所餘無漏
T1562_.29.0744c28: 功徳靜慮攝者。四法類智隨應現修。無色攝
T1562_.29.0744c29: 者唯四。類智隨應現修。未來所修同前有
T1562_.29.0745a01: 漏。異生離染現修俗智。斷欲三定第九解脱。
T1562_.29.0745a02: 及依根本四靜慮定。起勝進道離染加行。未
T1562_.29.0745a03: 來修二。謂加他心。所餘未來唯修世俗。修五
T1562_.29.0745a04: 通時諸加行道。二解脱道現修俗智。一解脱
T1562_.29.0745a05: 道現俗。他心諸勝進道二。隨應現未來一切
T1562_.29.0745a06: 皆修二種。五無間道現未唯俗。依本靜慮修
T1562_.29.0745a07: 餘功徳。皆現修俗未來修二。唯順決擇分必
T1562_.29.0745a08: 不修他心。以是見道近眷屬故。依餘地定修
T1562_.29.0745a09: 餘功徳。皆唯世俗現未來修。諸未來修爲修
T1562_.29.0745a10: 幾地。諸所起得皆是修耶。頌曰
T1562_.29.0745a11: 諸道依得此 修此地有漏
T1562_.29.0745a12: 爲離得起此 修此下無漏
T1562_.29.0745a13: 唯初盡遍修 九地有漏徳
T1562_.29.0745a14: 生上不修下 曾所得非修
T1562_.29.0745a15: 論曰。諸道依此地及得此地時。能修未來此
T1562_.29.0745a16: 地有漏。謂依此地世俗聖道現在前時。未來
T1562_.29.0745a17: 唯修此地有漏。以有漏法繋地堅牢難修餘
T1562_.29.0745a18: 故。隨依何地離下地染。第九解脱現在前時
T1562_.29.0745a19: 亦修未來。所得上地根本近分。有漏功徳離
T1562_.29.0745a20: 下地縛必得上故。聖爲離此地及得此地時。
T1562_.29.0745a21: 并此地中諸道現起。皆能修此及下無漏。謂
T1562_.29.0745a22: 隨何地有漏無漏。加行等道正現在前。爲欲
T1562_.29.0745a23: 斷除此地煩惱。未來修此及下無漏。下於上
T1562_.29.0745a24: 染同能治故。雖下聖道斷煩惱時。諸上地邊
T1562_.29.0745a25: 有能同治。然由有漏繋地堅牢。未離下時未
T1562_.29.0745a26: 能修彼。隨依何地離下地染。第九解脱現在
T1562_.29.0745a27: 前時亦修未來。所得上地及諸下地無漏功
T1562_.29.0745a28: 徳隨起。此地世俗聖道現在前時。未來皆修
T1562_.29.0745a29: 此及下地無漏功徳。唯初盡智現在前時。力
T1562_.29.0745b01: 能遍修九地有漏。意地所攝聞思修所成。不
T1562_.29.0745b02: 淨觀等無量勝功徳。謂隨何地盡智現前。通
T1562_.29.0745b03: 修未來自上下地。何縁唯此初盡智時。力能
T1562_.29.0745b04: 遍修諸有漏徳。創能殄滅無始時來一切善
T1562_.29.0745b05: 根煩惱怨故。如有摧伏國所共怨。一切倶來
T1562_.29.0745b06: 慶頼稱善。又煩惱縛斷無餘故。如能縛斷所
T1562_.29.0745b07: 縛氣通。又彼心王登自在位。一切善法起得
T1562_.29.0745b08: 來朝。譬如大王登祚灑頂。一切境土皆來朝
T1562_.29.0745b09: 貢。然此生上必不修下。謂身在欲得阿羅漢。
T1562_.29.0745b10: 通修三界九地善根。至生有頂唯修一地。初
T1562_.29.0745b11: 盡智言顯離有頂及五練根位。第九解脱道
T1562_.29.0745b12: 皆捨前道創得果故。於見道位三類智邊。雖
T1562_.29.0745b13: 亦能修自下俗智。先已説故此不復論。諸所
T1562_.29.0745b14: 言修唯先未得。今起今得是能所修。謂若先
T1562_.29.0745b15: 時未得今得。用功得者方是所修。若法先時
T1562_.29.0745b16: 曾得棄捨。今雖還得而非所修。非設劬勞而
T1562_.29.0745b17: 證得故。若於先時未得而起。極用功起勢力
T1562_.29.0745b18: 勝故。此方能修未來功徳。若先已得今起現
T1562_.29.0745b19: 前。彼不能修未來功徳。非多功起勢力劣故。
T1562_.29.0745b20: 修用止息故不能修未來。若曾得現前能修
T1562_.29.0745b21: 未來者。則薄伽梵得盡智時。應未具修一切
T1562_.29.0745b22: 功徳。爲具證得應更進修。便同二乘功徳不
T1562_.29.0745b23: 滿。爲唯約得説名爲修。不爾。云何。修有四
T1562_.29.0745b24: 種。一得修。二習修。三對治修。四除遣修。如
T1562_.29.0745b25: 是四修依何法立。頌曰
T1562_.29.0745b26: 立得修習修 依善有爲法
T1562_.29.0745b27: 依諸有漏法 立治修遣修
T1562_.29.0745b28: 論曰。諸未曾得功徳現前。及得未來所餘功
T1562_.29.0745b29: 徳。新修得故皆名得修。曾得未曾功徳現起。
T1562_.29.0745c01: 現修習故皆名習修。此二但依善有爲立。未
T1562_.29.0745c02: 來唯得現具二修。於身等法得能治故。所治
T1562_.29.0745c03: 身等名對治修。故於身等得對治時。即説名
T1562_.29.0745c04: 爲修於身等。餘有漏法類亦應然。縁身等境
T1562_.29.0745c05: 煩惱斷故。説身等法名除遣修。故縁身等煩
T1562_.29.0745c06: 惱斷時。亦説名爲修於身等。餘有漏法例亦
T1562_.29.0745c07: 應然。此二但依有漏法立。故有漏善具足四
T1562_.29.0745c08: 修。無漏有爲餘有漏法。如次各具前後二修。
T1562_.29.0745c09: 有於此中約當修義。分別諸法具修多少。有
T1562_.29.0745c10: 法具四名爲當修。有法具三。有法具二。有法
T1562_.29.0745c11: 具一。有法全無。謂善有漏未永斷時。可得可
T1562_.29.0745c12: 生具足四種。此未永斷故當具治遣修。以可
T1562_.29.0745c13: 得故當具得修。是可生故當具習修。已得可
T1562_.29.0745c14: 生具三除得。可得不生具三除習。已得不生
T1562_.29.0745c15: 及不可得。已生具二。謂治遣修。染及無記未
T1562_.29.0745c16: 斷亦爾。若善有漏已永斷時。可得可生具得
T1562_.29.0745c17: 習二。可得不生具一謂得。已得可生具一謂
T1562_.29.0745c18: 習。有爲無漏應知亦爾。除前所説皆是全無。
T1562_.29.0745c19: 謂無漏法中已得不生等。若不生法不住身
T1562_.29.0745c20: 中。但由得故即名修者。應許擇滅亦名爲修。
T1562_.29.0745c21: 無差別故。此難非理。彼同類法住身中故。謂
T1562_.29.0745c22: 不生法雖不住身。同類住身名修無失。又彼
T1562_.29.0745c23: 由得爲果住故。謂未來世不生善法。由令得
T1562_.29.0745c24: 生表爲果住。義言我等闕縁不生。非謂今時
T1562_.29.0745c25: 不蒙招引。擇滅異此。不可爲例。又未來世不
T1562_.29.0745c26: 生善法。亦有因力攝益現身。擇滅不然。故無
T1562_.29.0745c27: 修義。又由擇滅唯是果故。謂修本爲獲得勝
T1562_.29.0745c28: 果。滅非有果。故不應修。又由擇滅無増減故。
T1562_.29.0745c29: 謂可修法。依下至中依中至上。擇滅不爾。於
T1562_.29.0746a01: 修無用故不可修
T1562_.29.0746a02: ＊説一切有部順正理論＊卷第七十四
T1562_.29.0746a03:
T1562_.29.0746a04:
T1562_.29.0746a05:
T1562_.29.0746a06:
T1562_.29.0746a07: 尊者衆賢造
T1562_.29.0746a08: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0746a09: ＊辯智品第七之三
T1562_.29.0746a10: 如是已辯諸智差別。智所成徳今當顯示。於
T1562_.29.0746a11: 中先＊辯佛不共徳。且初成佛盡智位修不共
T1562_.29.0746a12: 佛法有十八種。何謂十八。頌曰
T1562_.29.0746a13: 十八不共法 謂佛十力等
T1562_.29.0746a14: 論曰。佛十力四無畏三念住及大悲。如是合
T1562_.29.0746a15: 名爲十八不共法。唯於諸佛盡智時修。餘聖
T1562_.29.0746a16: 所無。故名不共。且佛十力差別云何。頌曰
T1562_.29.0746a17: 力處非處十 業八除滅道
T1562_.29.0746a18: 定根解界九 遍趣九或十
T1562_.29.0746a19: 宿住死生俗 盡六或十智
T1562_.29.0746a20: 宿住死生智 依靜慮餘通
T1562_.29.0746a21: 贍部男佛身 於境無礙故
T1562_.29.0746a22: 論曰。佛十力者。一處非處智力具以如來十
T1562_.29.0746a23: 智爲性。爲依何義立此力名。佛於經中自作
T1562_.29.0746a24: 是説。苾芻諦聽。如來於處如實知處。如來於
T1562_.29.0746a25: 非處如實知非處。乃至廣説。知一切法自性
T1562_.29.0746a26: 功能理定是有。名爲處智。知一切法自性功
T1562_.29.0746a27: 能理定非有。名非處智。此智通縁情非情
T1562_.29.0746a28: 境。與一切智皆不相違。恐於略説少功難悟。
T1562_.29.0746a29: 故復此中析出餘九。如薄伽梵多界經中自
T1562_.29.0746b01: 廣分別。處非處義身等惡行。感非愛果。定有
T1562_.29.0746b02: 是處。感可愛果。必無是處。乃至廣説。於彼經
T1562_.29.0746b03: 中所未説者我依餘教復略分別。謂諸如來
T1562_.29.0746b04: 猶有誤失。諸應分別而一向記。無力無畏三
T1562_.29.0746b05: 念住等不共功徳。必無是處諸聖猶起見所
T1562_.29.0746b06: 斷惑。覆罪墮惡。必無是處。造無間者現身
T1562_.29.0746b07: 見法墮邪性者現入正性。外道法内有眞沙
T1562_.29.0746b08: 門。有雖受生而無有死。有不還者復欲界
T1562_.29.0746b09: 生。有阿羅漢更受後有。有捨二種識猶現行
T1562_.29.0746b10: 處。有十三界有十九蘊有第六世。有第四諦
T1562_.29.0746b11: 有第五。必無是處。如來所使有能遮遏。世尊
T1562_.29.0746b12: 使者事未究竟。正在慈定滅盡定中。隨信法
T1562_.29.0746b13: 行者有能爲損害。北倶盧死墮惡趣中。及有
T1562_.29.0746b14: 中殀。必無是處。諸行不滅涅槃非常。異
T1562_.29.0746b15: 生有能斷有頂惑於一相續二心倶行無漏爲
T1562_.29.0746b16: 因招異熟果。五識得與覺支相應。眠夢位中
T1562_.29.0746b17: 有生有死。得果退等。必無是處。有五識身無
T1562_.29.0746b18: 尋無伺。縁名過未離世爲境。有鼻舌識有覆
T1562_.29.0746b19: 無記。有生上界入現觀者。有耳見色有眼聞
T1562_.29.0746b20: 聲。舌嗅香等。必無是處。如是等類得非處名。
T1562_.29.0746b21: 與此相違皆名是處。豈不處智已知非處。諸
T1562_.29.0746b22: 非處智亦已知處。何勞雙説處非處名。雖理
T1562_.29.0746b23: 實然而雙説者。爲欲遮止無因論故説是處
T1562_.29.0746b24: 名。爲欲遮止惡因論故説非處名。依一智體
T1562_.29.0746b25: 雙説無失。寧知於一處非處力中。恐略難悟
T1562_.29.0746b26: 析出餘九力。以餘皆有此力義故。謂如實知
T1562_.29.0746b27: 惡行能感可愛異熟。妙行能感非愛異熟。必
T1562_.29.0746b28: 無是處。與此相違定有是處又如實知順退
T1562_.29.0746b29: 分定能逮勝徳。順勝進分能引退墮。必無是
T1562_.29.0746c01: 處。與此相違定有是處。又如實知若此品根
T1562_.29.0746c02: 能證此果。此根未滿此界已證。必無是處。與
T1562_.29.0746c03: 此相違定有是處。又如實知下劣勝解。鄙惡
T1562_.29.0746c04: 喜樂能逮勝徳。必無是處。與此相違定有是
T1562_.29.0746c05: 處。又如實知諸有情類界性各別而情契合。
T1562_.29.0746c06: 必無是處。與此相違定有是處。又如實知趣
T1562_.29.0746c07: 生死行能證涅槃。趣涅槃行能招生死必無
T1562_.29.0746c08: 是處。與此相違定有是處。又如實知前際有
T1562_.29.0746c09: 始必無是處。與此相違定有是處。又如實知
T1562_.29.0746c10: 未斷生結死已不生。或彼已生畢竟不死。或
T1562_.29.0746c11: 彼不往善趣惡趣必無是處。與此相違定有
T1562_.29.0746c12: 是處。又如實知非理作意能得漏盡必無是
T1562_.29.0746c13: 處。與此相違定有是處。我於如是一一力中。
T1562_.29.0746c14: 略擧方隅顯處非處。若盡其事言論無窮。故
T1562_.29.0746c15: 應皆名處非處力。恐略難悟別立異名。二業
T1562_.29.0746c16: 異熟智力。八智爲性除滅道智。謂善分別如
T1562_.29.0746c17: 是類業。感如是類諸異熟果。無罣礙智名業
T1562_.29.0746c18: 異熟智力。或説名爲自業智力。謂善分別如
T1562_.29.0746c19: 是類果。是自所造業力所招。非妻子等所能
T1562_.29.0746c20: 與奪。如是類業必招自果不可貿易。無罣礙
T1562_.29.0746c21: 智名自業智力。又佛自説此力相言。苾芻諦
T1562_.29.0746c22: 聽。佛於過去未來現在。諸業法受別處別因
T1562_.29.0746c23: 別事別果皆如實知。乃至廣説。諸業有三法
T1562_.29.0746c24: 受有四。業及法受故名爲業。法受或業之法
T1562_.29.0746c25: 故名業法。即是諸業之品類義。此顯如來於
T1562_.29.0746c26: 過去等。諸業品類處等差別。及所受果能如
T1562_.29.0746c27: 實知。此中別處者是別方所義。知於某處造
T1562_.29.0746c28: 如是業。當於某處此業方熟。謂知此業天等
T1562_.29.0746c29: 處造。此業當於人等處熟。是名如實了知別
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
735 736 737 738 739 740 741 742 743 744 745 746 747 748 749 750 [行番号:有/無] [返り点:無/有] [CITE]