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阿毘達磨順正理論 (No. 1562_ 衆賢造 玄奘譯 ) in Vol. 29
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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_.29.0747a01: 處。言別因者。是別縁義。知如是業遇此縁熟。
T1562_.29.0747a02: 或知此業由此縁造。是名如實了知別因。言
T1562_.29.0747a03: 別事者。是別物義。知如是業至成熟時。力能
T1562_.29.0747a04: 引生色等別物。或即知業自性不同名知別
T1562_.29.0747a05: 事。謂知此業此物爲性。餘則不然。是名如實
T1562_.29.0747a06: 了知別事。言果別者。是別異熟義。知如是
T1562_.29.0747a07: 業定感異熟果。此業不定能感異熟。此業異
T1562_.29.0747a08: 熟經爾所時有不爾者。此業異熟尚有所餘
T1562_.29.0747a09: 有無餘者。如是等類異熟差別。極細難了而
T1562_.29.0747a10: 能了知。是名如實了知別果。三靜慮解脱等
T1562_.29.0747a11: 持等至智力。四根上下智力。五種種勝解智
T1562_.29.0747a12: 力。六種種界智力。如是四力皆九智性。唯除
T1562_.29.0747a13: 滅智。謂如實知諸靜慮等自性名得。方便攝
T1562_.29.0747a14: 持味淨無漏。順退住進決擇分等無罣礙智。
T1562_.29.0747a15: 名靜慮等智力。又佛自説此力相言。苾芻諦
T1562_.29.0747a16: 聽。佛於靜慮解脱等持等至。雜染清淨安立
T1562_.29.0747a17: 皆如實知。乃至廣説。靜慮等相定品當辯。
T1562_.29.0747a18: 雜染謂能障證靜慮等。清淨謂即此諸法清
T1562_.29.0747a19: 淨。諸淨法住名爲安立。或順退分名爲雜染。
T1562_.29.0747a20: 順勝進分順決擇分名爲清淨。順住分名安
T1562_.29.0747a21: 立。若如實知諸有情類能逮勝徳根品差別
T1562_.29.0747a22: 無罣礙智。名根上下智力。又佛自説此力相
T1562_.29.0747a23: 言。苾芻諦聽。佛於有情諸根上下皆如實知。
T1562_.29.0747a24: 乃至廣説。此意顯佛知諸有情諸根勝劣無
T1562_.29.0747a25: 有謬誤。雖有中根而待勝劣。是劣勝攝故不
T1562_.29.0747a26: 別顯。此中根名爲目何法。謂目信等斷善根
T1562_.29.0747a27: 者。總相續中亦有去來信等善法。或目意
T1562_.29.0747a28: 等。若如實知諸有情類喜樂差別無罣礙智。
T1562_.29.0747a29: 名種種勝解智力。又佛自説此力相言。苾芻
T1562_.29.0747b01: 諦聽。佛於有情種種勝解皆如實知。乃至廣
T1562_.29.0747b02: 説。此意顯佛知諸有情喜樂種種品類差別。
T1562_.29.0747b03: 喜樂勝解名差別故。若如實知諸有情類。前
T1562_.29.0747b04: 際無始數習所成。志性隨眠及諸法＊性。種種
T1562_.29.0747b05: 差別無罣礙智。名種種界智力。又佛自説此
T1562_.29.0747b06: 力相言。苾芻諦聽。佛於世間種種界非一界
T1562_.29.0747b07: 皆如實知。乃至廣説。種種界者顯各別義。非
T1562_.29.0747b08: 一界者顯衆多義。應知此中界與志性。隨眠
T1562_.29.0747b09: 法＊性名之差別。如是四力並縁有爲。故十智
T1562_.29.0747b10: 中唯攝九智。七遍趣行智力。或聲顯此義有
T1562_.29.0747b11: 二途。若謂但縁諸能趣道。九智除滅。若謂兼
T1562_.29.0747b12: 縁道所趣果。十智爲性。謂如實知生死因果。
T1562_.29.0747b13: 及知盡道無罣礙智。名遍趣行智力。又佛自
T1562_.29.0747b14: 説此力相言。苾芻諦聽。佛於一切遍趣行中
T1562_.29.0747b15: 皆如實知。乃至廣説。此意顯佛能如實知趣
T1562_.29.0747b16: 生死行趣涅槃行。趣生死中有趣地獄。乃至
T1562_.29.0747b17: 趣天。趣一一中復有多種。趣涅槃行有三乘
T1562_.29.0747b18: 別。趣一一中復有多種。依總説一遍趣行名。
T1562_.29.0747b19: 八宿住隨念智力。九死生智力。如是二力皆
T1562_.29.0747b20: 俗智性。此二力相有差別故。謂如實知自他
T1562_.29.0747b21: 過去宿住差別無罣礙智。名第八力。若如實
T1562_.29.0747b22: 知諸有情類於未來世諸有續生無罣礙智。
T1562_.29.0747b23: 名第九力。又佛自説此二相言。苾芻諦聽。佛
T1562_.29.0747b24: 於過去種種宿住一生二生。乃至廣説。佛天
T1562_.29.0747b25: 眼淨超過於人見諸有情。乃至廣説。廣＊辯此
T1562_.29.0747b26: 二如六通中。十漏盡智力。或聲亦顯義有二
T1562_.29.0747b27: 途。若謂但縁漏盡爲境。六智除道苦集他心。
T1562_.29.0747b28: 若謂兼縁漏盡方便。十智爲性。理應如是以
T1562_.29.0747b29: ＊辯相中言於盡及爲盡無罣礙。智二種倶名
T1562_.29.0747c01: 漏盡智力。又佛自説此力相言。苾芻諦聽。佛
T1562_.29.0747c02: 漏盡故於諸無漏心慧解脱。自現通達具證
T1562_.29.0747c03: 領受。能正自知我生已盡。乃至廣説。此後三
T1562_.29.0747c04: 力即是三通。以六通中此三殊勝。在無學位
T1562_.29.0747c05: 立爲三明。在如來身亦名爲力。神境天耳設
T1562_.29.0747c06: 在佛身。亦無大用故不名力。且如天眼能見
T1562_.29.0747c07: 有情。善惡趣中異熟差別。由此能引殊勝智
T1562_.29.0747c08: 生。亦正了知能感彼業。由此建立死生智名。
T1562_.29.0747c09: 神境天耳無此大用。是故彼二不立爲力。然
T1562_.29.0747c10: 不別説他心力者。義已攝在根等力中。以他
T1562_.29.0747c11: 根等中有心心所故。又薄伽梵具一切智。於
T1562_.29.0747c12: 工論等亦得自在。而於佛事齊此已成。餘
T1562_.29.0747c13: 智於中無別勝用。是故雖有亦不別説。唯依
T1562_.29.0747c14: 遍覺十種所知。佛所應爲皆圓滿故。何等名
T1562_.29.0747c15: 曰十種所知。謂諸法中因非因義。多分散地
T1562_.29.0747c16: 業果差別。定地功徳品類不同。所化有情根
T1562_.29.0747c17: 解界異。所治能治因果差別。前際後際經歴
T1562_.29.0747c18: 不同。離染不續方便有異。但由覺此佛事已
T1562_.29.0747c19: 成。餘設有無不致益損。故唯十種得名爲力。
T1562_.29.0747c20: 又佛觀察所化有情。設教應機唯須十智。謂
T1562_.29.0747c21: 由初智觀所化生。於諸乘中堪無堪異。由第
T1562_.29.0747c22: 二智觀所化生。於相續中業障差別。由第三
T1562_.29.0747c23: 智觀所化生。於靜慮等有味無味。煩惱爲障
T1562_.29.0747c24: 輕重差別。由知此二因亦知異熟障。由第四
T1562_.29.0747c25: 智觀所化生。趣清淨品功能差別。由第五智
T1562_.29.0747c26: 觀所化生。於證淨品加行差別。由第六智觀
T1562_.29.0747c27: 所化生。於證淨品禀志性別。由第七智觀所
T1562_.29.0747c28: 化生。諸所施爲有益無益。種種差別正觀
T1562_.29.0747c29: 修止。由第八智觀所化生。過去世中所集差
T1562_.29.0748a01: 別。由第九智觀所化生。當來世中結生差別。
T1562_.29.0748a02: 由第十智觀所化生。所證解脱方便有異。於
T1562_.29.0748a03: 此十智若隨闕一。便不具足化有情事。多復
T1562_.29.0748a04: 無用故不増減。已辯自性依地別者。第八第
T1562_.29.0748a05: 九依四靜慮。餘八通依十一地起。欲四靜慮
T1562_.29.0748a06: 未至中間并四無色。名十一地。諸勝徳地總
T1562_.29.0748a07: 有爾所。已辯依地。依身別者。皆依贍部男子
T1562_.29.0748a08: 佛身。唯此堪爲力所依故。如是十智二乘亦
T1562_.29.0748a09: 有。何故在佛方受力名。夫受力名謂無礙轉。
T1562_.29.0748a10: 佛智於境無礙轉故。得名爲力。餘則不然。以
T1562_.29.0748a11: 諸二乘尚不能見諸有情相續順解脱分善。
T1562_.29.0748a12: 況復能知所餘深細。如舍利子捨求度人。不
T1562_.29.0748a13: 能觀知鷹所逐鴿。前後二際生多少等。大目
T1562_.29.0748a14: 乾連不能觀見。業風所引諸鬼差別。是故二
T1562_.29.0748a15: 乘天眼通等。觀界遠近與佛有殊。非無礙故
T1562_.29.0748a16: 不名爲力。二乘與佛漏盡既同。彼智何縁唯
T1562_.29.0748a17: 佛名力。唯世尊有遍達有情。一切漏盡別相
T1562_.29.0748a18: 智故。謂薄伽梵於諸有情。一切漏盡品類差
T1562_.29.0748a19: 別。智無罣礙。二乘不然。是故力名唯屬於佛。
T1562_.29.0748a20: 又唯諸佛智猛利故。如何猛利。佛智力能速
T1562_.29.0748a21: 斷煩惱并習氣故。如強弱力補特伽羅。執利
T1562_.29.0748a22: 鈍刀斬截草等。諸有情類蘊相無別。佛如何
T1562_.29.0748a23: 觀有種種界。諸有情類蘊相雖同。而於其中
T1562_.29.0748a24: 非無差別。謂彼諸蘊體雖無異。而有無量品
T1562_.29.0748a25: 類不同。佛如量知都無罣礙。故世尊得有種
T1562_.29.0748a26: 種界智力。或諸如來名稱高遠。希有智慧妙
T1562_.29.0748a27: 用無邊。唯佛能知非餘所測。於餘所了無別
T1562_.29.0748a28: 相中。何怪如來能知別相。已辯諸佛心力方
T1562_.29.0748a29: 隅。當辯菩薩時亦所成身力。頌曰
T1562_.29.0748b01: 身那羅延力 或節節皆然
T1562_.29.0748b02: 象等七十増 此觸處爲性
T1562_.29.0748b03: 論曰。佛生身力等那羅延。有餘師言。佛身
T1562_.29.0748b04: 支節一一皆具那羅延力。理實諸佛身力無
T1562_.29.0748b05: 邊猶如心力。能持無上正等菩提大功徳故。
T1562_.29.0748b06: 大覺獨覺及轉輪王。＊支節相連如其次第。似
T1562_.29.0748b07: 龍蟠結連鎻相鉤。故三相望力有勝劣。那羅
T1562_.29.0748b08: 延力其量云何。十十倍増象等七力。謂凡
T1562_.29.0748b09: 象。香象。摩訶諾健那。鉢羅塞建提。伐浪伽遮
T1562_.29.0748b10: 怒羅。那羅延。後後力増前前十倍。有説前
T1562_.29.0748b11: 六十十倍増。敵那羅延半身之力。此力一倍
T1562_.29.0748b12: 成那羅延。有餘師説。此量如千藹羅伐拏天
T1562_.29.0748b13: 象王力。此象王力其量云何。三十三天將遊
T1562_.29.0748b14: 戲苑。象王知已化作諸頭種種莊嚴。往天宮
T1562_.29.0748b15: 所。諸天眷屬數有多千。乘已騰空如持樺葉。
T1562_.29.0748b16: 速至戲苑隨意歡娯。天大象王力勢如是。此
T1562_.29.0748b17: 力千倍等那羅延。於諸説中唯多應理。如是
T1562_.29.0748b18: 身力觸處爲性。此應總是諸觸差別。有説。唯
T1562_.29.0748b19: 是大種差別。有説。是造觸離七外有。有説。力
T1562_.29.0748b20: 是重劣者是輕。如是名爲佛生身力。佛四無
T1562_.29.0748b21: 畏相別云何。頌曰
T1562_.29.0748b22: 四無畏如次 初十二七力
T1562_.29.0748b23: 論曰。佛四無畏如經廣説。一正等覺無畏。十
T1562_.29.0748b24: 智爲性。猶如初力。二漏永盡無畏。六十智性。
T1562_.29.0748b25: 如第十力。三説障法無畏。八智爲性。如第二
T1562_.29.0748b26: 力。四説出道無畏。九十智性。如第七力。何縁
T1562_.29.0748b27: 諸佛無畏唯四。但由此量顯佛世尊。自他圓
T1562_.29.0748b28: 徳倶究竟故。謂初無畏顯佛世尊自智圓徳。
T1562_.29.0748b29: 第二無畏顯佛世尊自斷圓徳。此二顯佛自
T1562_.29.0748c01: 利徳滿。爲顯世尊利他圓徳。是故復説後二
T1562_.29.0748c02: 無畏。第三無畏遮行邪道。第四無畏令趍正
T1562_.29.0748c03: 道。謂佛處處爲諸弟子。説障法令斷除即是
T1562_.29.0748c04: 令修斷徳方便。又於處處爲諸弟子。説出道
T1562_.29.0748c05: 令正行。即是令修智徳方便。此二顯佛利他
T1562_.29.0748c06: 徳滿。但由此四隨其所應。顯佛自他智斷圓
T1562_.29.0748c07: 徳。至究竟故唯立四種。如何可説無畏即智。
T1562_.29.0748c08: 應言無畏是智所成。理實應然。但爲顯示無
T1562_.29.0748c09: 畏以智爲親近因。是故就智出無畏體。夫無
T1562_.29.0748c10: 畏者謂不怯懼。由有智故不怯懼他。故智得
T1562_.29.0748c11: 爲無畏因性。唯佛四妙智是四無畏因。謂諸
T1562_.29.0748c12: 如來於一切法一切相妙。智是初無畏因。若
T1562_.29.0748c13: 諸如來一切煩惱并習氣斷妙智。是第二無
T1562_.29.0748c14: 畏因。唯我世尊由具此故。侵毀不慼供讃不
T1562_.29.0748c15: 歡。雖恒違拒而常饒益。雖加斫刺而深憐
T1562_.29.0748c16: 愍。雖有殊勝輔翼神通智慧技能而不傲慢。
T1562_.29.0748c17: 於欲離背不起瞋嫌。於樂親承不偏憐愛。雖
T1562_.29.0748c18: 行攝事不求輔翼。雖行訶責不願乖離。雖暫
T1562_.29.0748c19: 驅擯不以麁語。雖永擯黜不令墮邪。雖無所
T1562_.29.0748c20: 畏而不麁獷。雖常親愛而不生貪。雖顯自徳
T1562_.29.0748c21: 不殉名利。雖顯他過不爲恥辱。雖攝門徒不
T1562_.29.0748c22: 成自黨。雖訶邪侶不壞他朋。族望有情數來
T1562_.29.0748c23: 親附。但示正法不與交遊。此等皆由漏盡妙
T1562_.29.0748c24: 智。故此妙智爲第二因。若諸如來知弟子衆。
T1562_.29.0748c25: 有損有益妙智。是後二無畏因。或無畏體即
T1562_.29.0748c26: 四妙智。怯懼名畏。此即於法無所了達。懷
T1562_.29.0748c27: 恐怖義。智於此畏有近治能。與畏相違故名
T1562_.29.0748c28: 無畏。豈不非無智即是畏體。如何説智體即
T1562_.29.0748c29: 是無畏。此責不然。智與多法爲近治故如即
T1562_.29.0749a01: 無疑。謂智如能近治無智。亦於怖畏有近治
T1562_.29.0749a02: 能。故得智名。亦名無畏。如治無智亦能治疑。
T1562_.29.0749a03: 故得智名。亦名決定。所治無智雖不即疑而
T1562_.29.0749a04: 智無疑。名二體一。如是無智雖與畏殊。而無
T1562_.29.0749a05: 畏名即目智體。一善能斷多惡法故。有説。無
T1562_.29.0749a06: 智亦攝畏體。故於此中不應爲難。力與無畏
T1562_.29.0749a07: 有何差別。此無差別體倶智故。然於智體別
T1562_.29.0749a08: 義名力。復依別義立無畏名。謂不屈因説名
T1562_.29.0749a09: 爲力。不怯懼因説名無畏。或初安立説名爲
T1562_.29.0749a10: 力。立已不動説名無畏。或非他伏説名爲力。
T1562_.29.0749a11: 能摧伏他説名無畏。有餘師説。譬如良醫遍
T1562_.29.0749a12: 達醫方。説名爲力。善療衆疾。説名無畏。有説
T1562_.29.0749a13: 驍健。説名爲力。勇悍不怯。説名無畏。如是二
T1562_.29.0749a14: 種義亦有別。謂成辦事義是力義。不怯憚義
T1562_.29.0749a15: 是無畏義。佛三念住相別云何。頌曰
T1562_.29.0749a16: 三念住念慧 縁順違倶境
T1562_.29.0749a17: 論曰。佛三念住如經廣説。諸弟子衆一向恭
T1562_.29.0749a18: 敬能正受行。如來縁之不生歡喜。捨而安住
T1562_.29.0749a19: 正念正知。是謂如來第一念住。諸弟子衆唯
T1562_.29.0749a20: 不恭敬不正受行。如來縁之不生憂慼。捨而
T1562_.29.0749a21: 安住正念正知。是謂如來第二念住。諸弟子
T1562_.29.0749a22: 衆一類恭敬能正受行。一類不敬不正受行。
T1562_.29.0749a23: 如來縁之不生欣慼。捨而安住正念正知。是
T1562_.29.0749a24: 謂如來第三念住。雖有所化不敬受行。而佛
T1562_.29.0749a25: 世尊亦雨法雨。由此方便彼於餘時或餘有
T1562_.29.0749a26: 情入正法故。非前説四今復説三。可總説言
T1562_.29.0749a27: 念住有七。今三攝在前四中故。謂在縁外法
T1562_.29.0749a28: 念住攝。然此三種體通念慧。謂由安住正念
T1562_.29.0749a29: 正知。於三境中不生歡慼。不可見有諸大聲
T1562_.29.0749b01: 聞。於三境中不生歡慼。便謂此三種非佛不
T1562_.29.0749b02: 共法。＊唯佛於此并習斷故。善達有情種性
T1562_.29.0749b03: 別故。或弟子衆隨屬如來。有順違倶應甚歡
T1562_.29.0749b04: 慼。佛能不起可謂希奇。非屬諸聲聞不起非
T1562_.29.0749b05: 奇特。故唯在佛得不共名。諸佛大悲云何相
T1562_.29.0749b06: 別。頌曰
T1562_.29.0749b07: 大悲唯俗智 資糧行相境
T1562_.29.0749b08: 平等上品故 異悲由八因
T1562_.29.0749b09: 論曰。如來大悲俗智爲性。普縁一切有情
T1562_.29.0749b10: 爲境。作苦苦等三行相故。非無漏智有如是
T1562_.29.0749b11: 理。此大悲名依何義立。依五義故此立大名。
T1562_.29.0749b12: 一由資糧故大。謂大福徳智慧資糧所成辦
T1562_.29.0749b13: 故。二由行相故大。謂此力能於三苦境作行
T1562_.29.0749b14: 相故。三由所縁故大。謂此總以三界有情爲
T1562_.29.0749b15: 所縁故。四由平等故大。謂此等於一切有
T1562_.29.0749b16: 情作利樂故。五由上品故大。謂最上品更無
T1562_.29.0749b17: 餘悲能齊此故。有餘師説。由大加行所證得
T1562_.29.0749b18: 故。唯大士身所成就故。入大功徳珍寶數故。
T1562_.29.0749b19: 能拔有情大苦惱故。立大悲名。悲與大悲有
T1562_.29.0749b20: 何差別。此二差別由八種因。一由自性。無瞋
T1562_.29.0749b21: 無礙自性異故。二由依身通餘。唯佛依身異
T1562_.29.0749b22: 故。三由行相。一苦三苦行相異故。四由所
T1562_.29.0749b23: 縁。一界三界所縁異故。五由依地。通餘第四
T1562_.29.0749b24: 靜慮異故。六由證得。離欲有頂證得異故。又
T1562_.29.0749b25: 悲爲先離染時得。＊唯離染得有差別故。七由
T1562_.29.0749b26: 救濟。希望事成救濟異故。八由哀愍。平等
T1562_.29.0749b27: 不等哀愍異故。有餘師説。諸佛大悲遠細遍
T1562_.29.0749b28: 隨。能普饒益。聲聞等類所起悲心。不能悲愍
T1562_.29.0749b29: 色無色界。佛於上界起極悲愍。心過於二乘。
T1562_.29.0749c01: 悲愍無間獄。已＊辯佛徳異餘有情。諸佛相望
T1562_.29.0749c02: 法皆等不。頌曰
T1562_.29.0749c03: 由資糧法身 利他佛相似
T1562_.29.0749c04: 壽種姓量等 諸佛有差別
T1562_.29.0749c05: 論曰。由三事故諸佛皆等一。由資糧等圓滿
T1562_.29.0749c06: 故。二由法身等成＊辦故。三由利他等究竟
T1562_.29.0749c07: 故。由壽種姓身量等殊。諸佛相望容有差
T1562_.29.0749c08: 別。壽異謂佛壽有短長。種異謂佛生刹帝利
T1562_.29.0749c09: 婆羅門種。姓異謂佛姓喬答摩迦葉波等。量
T1562_.29.0749c10: 異謂佛身有小大等。言顯諸佛法住久近等。
T1562_.29.0749c11: 如是有異。由出世時所化有情機宜別故。諸
T1562_.29.0749c12: 有智者思惟如來三種圓徳深生愛敬。其三
T1562_.29.0749c13: 者何。一因圓徳。二果圓徳。三恩圓徳。初因圓
T1562_.29.0749c14: 徳復有四種。一無餘修。福徳智慧二種資糧
T1562_.29.0749c15: 修無遺故。二長時修。經三大劫阿僧企耶修
T1562_.29.0749c16: 無倦故。三無間修。精勤勇猛刹那刹那修無
T1562_.29.0749c17: 廢故。四尊重修。恭敬所學無所顧惜修無慢
T1562_.29.0749c18: 故。次果圓徳亦有四種。一智圓徳。二斷圓徳。
T1562_.29.0749c19: 三威勢圓徳。四色身圓徳。智圓徳有四種。一
T1562_.29.0749c20: 無師智。二一切智。三一切種智。四無功用智。
T1562_.29.0749c21: 斷圓徳有四種。一一切煩惱斷。二一切定障
T1562_.29.0749c22: 斷。三畢竟斷。四并習斷。威勢圓徳有四種。一
T1562_.29.0749c23: 於外境化變住持自在威勢。二於壽量若促
T1562_.29.0749c24: 若延自在威勢。三於空障極遠速行。小大相
T1562_.29.0749c25: 入自在威勢。四令世間種種本性。法爾轉勝
T1562_.29.0749c26: 希奇威勢。威勢。圓徳復有四種。一難化必能
T1562_.29.0749c27: 化。二答難必決疑。三立教必出離。四惡黨必
T1562_.29.0749c28: 能伏。色身圓徳有四種。一具衆相。二具隨好。
T1562_.29.0749c29: 三具大力。四内身骨堅越金剛。外發神光踰
T1562_.29.0750a01: 百千日。後恩圓徳亦有四種。謂令永解脱三
T1562_.29.0750a02: 惡趣生死。或能安置善趣三乘。總説如來圓
T1562_.29.0750a03: 徳如是。若別分析則有無邊。唯佛世尊能知
T1562_.29.0750a04: 能説。要留命行經多大劫。阿僧企耶説乃可
T1562_.29.0750a05: 盡。如是則顯佛世尊身具有無邊。殊勝奇特
T1562_.29.0750a06: 因果恩徳如大寶山。有諸愚夫自乏衆徳。雖
T1562_.29.0750a07: 聞如是佛功徳山及所説法。不能信重。諸有
T1562_.29.0750a08: 智者聞説如斯。生信重心徹於骨髓。彼由一
T1562_.29.0750a09: 念極信重心。轉滅無邊不定惡業。攝受殊勝
T1562_.29.0750a10: 人天涅槃。故説如來出現於世。爲諸智者無
T1562_.29.0750a11: 上福田。依之引生不空可愛殊勝速疾究竟
T1562_.29.0750a12: 果故。如薄伽梵自説。頌曰
T1562_.29.0750a13: 若於佛福田 能殖少分善
T1562_.29.0750a14: 初獲勝善趣 後必得涅槃
T1562_.29.0750a15: 已説如來不共功徳。共功徳今當＊辯。頌曰
T1562_.29.0750a16: 復有餘佛法 共餘聖異生
T1562_.29.0750a17: 謂無諍願智 無礙解等徳
T1562_.29.0750a18: 論曰。世尊復有無量功徳。與餘聖者及異生
T1562_.29.0750a19: 共。謂無諍願智無礙解通。靜慮無色等至等
T1562_.29.0750a20: 持。無量解脱勝處遍處等。隨其所應。謂前三
T1562_.29.0750a21: 門唯共餘聖。通靜慮等亦共異生。雖佛身中
T1562_.29.0750a22: 一切功徳。行相清淨殊勝自在。與聲聞等功
T1562_.29.0750a23: 徳有殊。然依類同説名爲共。且共餘聖。三功
T1562_.29.0750a24: 徳中。無諍云何。頌曰
T1562_.29.0750a25: 無諍世俗智 後靜慮不動
T1562_.29.0750a26: 三洲縁未生 欲界有事惑
T1562_.29.0750a27: 論曰。有阿羅漢憶昔多生。受雜類身發自他
T1562_.29.0750a28: 惑。由斯相續受非愛果。便作是念。有煩惱身
T1562_.29.0750a29: 縁之起惑。尚招苦果。況離煩惱具勝徳身。思
T1562_.29.0750b01: 已發生如是相智。由此方便令他有情。不縁
T1562_.29.0750b02: 己身生貪瞋等。此皆但以俗智爲性。縁他未
T1562_.29.0750b03: 來修斷惑故。非無漏智此行相轉。若無諍體
T1562_.29.0750b04: 是智所攝。如何説習無諍等持。此不相違
T1562_.29.0750b05: 一相應品。有多功徳隨説一故。如一山中有
T1562_.29.0750b06: 種種物。隨擧一種以標山名。理應無諍。是智
T1562_.29.0750b07: 所攝護他相續。當來惑生巧便爲先事方成
T1562_.29.0750b08: 故。然一切諍總有三種。蘊言煩惱有差別故。
T1562_.29.0750b09: 蘊諍謂死。言諍謂鬪。煩惱諍謂百八煩惱。由
T1562_.29.0750b10: 此俗智力。能止息煩惱諍故得無諍名。此智
T1562_.29.0750b11: 但依第四靜慮違苦因故。第四靜慮樂通行
T1562_.29.0750b12: 中最爲勝故。不動應果能起非餘。餘尚不能
T1562_.29.0750b13: 自防起惑。況能止息他身煩惱。此唯依止三
T1562_.29.0750b14: 洲人身。非北及餘性猛利故。縁欲未起有事
T1562_.29.0750b15: 惑生。勿令他惑縁我生故。諸無事惑不可遮
T1562_.29.0750b16: 防。内起隨應總縁境故。已＊辯無諍。願智云
T1562_.29.0750b17: 何。頌曰
T1562_.29.0750b18: 願智能遍縁 餘如無諍説
T1562_.29.0750b19: 論曰。以願爲先引妙智起。如願而了故名願
T1562_.29.0750b20: 智。此智自性地種性身與無諍同。但所縁別。
T1562_.29.0750b21: 以一切法爲所縁故。如何願智能知未來。審
T1562_.29.0750b22: 觀過現而比知故。如觀稼穡有盛有微。比知
T1562_.29.0750b23: 其田有良有薄。若爾何故立願智名。有學異
T1562_.29.0750b24: 生亦能知故。不爾所知定不定故。而聞傳説
T1562_.29.0750b25: 諸大聲聞。記未來事有不定者。非起願智有
T1562_.29.0750b26: 此謬知。餘俗智觀所記別故。惑彼所記無
T1562_.29.0750b27: 不定失。但觀於始不觀終故。如先降雨未至
T1562_.29.0750b28: 地間。爲羅怙羅之所承棄。先所懷孕其實是
T1562_.29.0750b29: 男。彼於後時轉形成女。王舍城鬼初戰得勝。
T1562_.29.0750c01: 後爲廣嚴諸鬼摧伏。人欲相伐鬼先戰故。或
T1562_.29.0750c02: 實願智方見未來。然加行時先起比智。觀過
T1562_.29.0750c03: 現世准度未來。引願智生方能眞見。即由此
T1562_.29.0750c04: 故能知無色。謂先觀彼因行等流。有比智生
T1562_.29.0750c05: 引眞願智。或觀欲色死生時心。比度而知所
T1562_.29.0750c06: 生從處。引生願智方能實知。或比智知亦無
T1562_.29.0750c07: 有失。以證比智所縁必同。若比不知如何能
T1562_.29.0750c08: 證。是則願智應不可言。力能遍縁三界三世。
T1562_.29.0750c09: 不時解脱諸阿羅漢。欲於彼境正了知時。先
T1562_.29.0750c10: 作要期願我知彼。後入邊際第四靜慮。以
T1562_.29.0750c11: 爲加行。從此無間。如先願力引正智起。於所
T1562_.29.0750c12: 期境皆如實知。邊際定言如後當釋。此願智
T1562_.29.0750c13: 力能知過去。與宿住智差別云何。願智通知
T1562_.29.0750c14: 自相共相。諸宿住智知共非餘。知共相中亦
T1562_.29.0750c15: 有差別。願智明了宿住不然。於現所縁對他
T1562_.29.0750c16: 心智。＊辯差別相如理應思
T1562_.29.0750c17: ＊説一切有部順正理論＊卷第七十五
T1562_.29.0750c18:
T1562_.29.0750c19:
T1562_.29.0750c20:
T1562_.29.0750c21:阿毘達磨順正理論卷第七十六
T1562_.29.0750c22: 尊者衆賢造
T1562_.29.0750c23: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0750c24: 辯智品第七之四
T1562_.29.0750c25: 已辯願智。無礙解云何。頌曰
T1562_.29.0750c26: 無癡解有四 謂法義詞辯
T1562_.29.0750c27: 名義言説道 無退智爲性
T1562_.29.0750c28: 法詞唯俗智 五二地爲依
T1562_.29.0750c29: 義十六辯九 皆依一切地
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
T1562_.29.0747a01: 處。言別因者。是別縁義。知如是業遇此縁熟。
T1562_.29.0747a02: 或知此業由此縁造。是名如實了知別因。言
T1562_.29.0747a03: 別事者。是別物義。知如是業至成熟時。力能
T1562_.29.0747a04: 引生色等別物。或即知業自性不同名知別
T1562_.29.0747a05: 事。謂知此業此物爲性。餘則不然。是名如實
T1562_.29.0747a06: 了知別事。言果別者。是別異熟義。知如是
T1562_.29.0747a07: 業定感異熟果。此業不定能感異熟。此業異
T1562_.29.0747a08: 熟經爾所時有不爾者。此業異熟尚有所餘
T1562_.29.0747a09: 有無餘者。如是等類異熟差別。極細難了而
T1562_.29.0747a10: 能了知。是名如實了知別果。三靜慮解脱等
T1562_.29.0747a11: 持等至智力。四根上下智力。五種種勝解智
T1562_.29.0747a12: 力。六種種界智力。如是四力皆九智性。唯除
T1562_.29.0747a13: 滅智。謂如實知諸靜慮等自性名得。方便攝
T1562_.29.0747a14: 持味淨無漏。順退住進決擇分等無罣礙智。
T1562_.29.0747a15: 名靜慮等智力。又佛自説此力相言。苾芻諦
T1562_.29.0747a16: 聽。佛於靜慮解脱等持等至。雜染清淨安立
T1562_.29.0747a17: 皆如實知。乃至廣説。靜慮等相定品當辯。
T1562_.29.0747a18: 雜染謂能障證靜慮等。清淨謂即此諸法清
T1562_.29.0747a19: 淨。諸淨法住名爲安立。或順退分名爲雜染。
T1562_.29.0747a20: 順勝進分順決擇分名爲清淨。順住分名安
T1562_.29.0747a21: 立。若如實知諸有情類能逮勝徳根品差別
T1562_.29.0747a22: 無罣礙智。名根上下智力。又佛自説此力相
T1562_.29.0747a23: 言。苾芻諦聽。佛於有情諸根上下皆如實知。
T1562_.29.0747a24: 乃至廣説。此意顯佛知諸有情諸根勝劣無
T1562_.29.0747a25: 有謬誤。雖有中根而待勝劣。是劣勝攝故不
T1562_.29.0747a26: 別顯。此中根名爲目何法。謂目信等斷善根
T1562_.29.0747a27: 者。總相續中亦有去來信等善法。或目意
T1562_.29.0747a28: 等。若如實知諸有情類喜樂差別無罣礙智。
T1562_.29.0747a29: 名種種勝解智力。又佛自説此力相言。苾芻
T1562_.29.0747b01: 諦聽。佛於有情種種勝解皆如實知。乃至廣
T1562_.29.0747b02: 説。此意顯佛知諸有情喜樂種種品類差別。
T1562_.29.0747b03: 喜樂勝解名差別故。若如實知諸有情類。前
T1562_.29.0747b04: 際無始數習所成。志性隨眠及諸法＊性。種種
T1562_.29.0747b05: 差別無罣礙智。名種種界智力。又佛自説此
T1562_.29.0747b06: 力相言。苾芻諦聽。佛於世間種種界非一界
T1562_.29.0747b07: 皆如實知。乃至廣説。種種界者顯各別義。非
T1562_.29.0747b08: 一界者顯衆多義。應知此中界與志性。隨眠
T1562_.29.0747b09: 法＊性名之差別。如是四力並縁有爲。故十智
T1562_.29.0747b10: 中唯攝九智。七遍趣行智力。或聲顯此義有
T1562_.29.0747b11: 二途。若謂但縁諸能趣道。九智除滅。若謂兼
T1562_.29.0747b12: 縁道所趣果。十智爲性。謂如實知生死因果。
T1562_.29.0747b13: 及知盡道無罣礙智。名遍趣行智力。又佛自
T1562_.29.0747b14: 説此力相言。苾芻諦聽。佛於一切遍趣行中
T1562_.29.0747b15: 皆如實知。乃至廣説。此意顯佛能如實知趣
T1562_.29.0747b16: 生死行趣涅槃行。趣生死中有趣地獄。乃至
T1562_.29.0747b17: 趣天。趣一一中復有多種。趣涅槃行有三乘
T1562_.29.0747b18: 別。趣一一中復有多種。依總説一遍趣行名。
T1562_.29.0747b19: 八宿住隨念智力。九死生智力。如是二力皆
T1562_.29.0747b20: 俗智性。此二力相有差別故。謂如實知自他
T1562_.29.0747b21: 過去宿住差別無罣礙智。名第八力。若如實
T1562_.29.0747b22: 知諸有情類於未來世諸有續生無罣礙智。
T1562_.29.0747b23: 名第九力。又佛自説此二相言。苾芻諦聽。佛
T1562_.29.0747b24: 於過去種種宿住一生二生。乃至廣説。佛天
T1562_.29.0747b25: 眼淨超過於人見諸有情。乃至廣説。廣＊辯此
T1562_.29.0747b26: 二如六通中。十漏盡智力。或聲亦顯義有二
T1562_.29.0747b27: 途。若謂但縁漏盡爲境。六智除道苦集他心。
T1562_.29.0747b28: 若謂兼縁漏盡方便。十智爲性。理應如是以
T1562_.29.0747b29: ＊辯相中言於盡及爲盡無罣礙。智二種倶名
T1562_.29.0747c01: 漏盡智力。又佛自説此力相言。苾芻諦聽。佛
T1562_.29.0747c02: 漏盡故於諸無漏心慧解脱。自現通達具證
T1562_.29.0747c03: 領受。能正自知我生已盡。乃至廣説。此後三
T1562_.29.0747c04: 力即是三通。以六通中此三殊勝。在無學位
T1562_.29.0747c05: 立爲三明。在如來身亦名爲力。神境天耳設
T1562_.29.0747c06: 在佛身。亦無大用故不名力。且如天眼能見
T1562_.29.0747c07: 有情。善惡趣中異熟差別。由此能引殊勝智
T1562_.29.0747c08: 生。亦正了知能感彼業。由此建立死生智名。
T1562_.29.0747c09: 神境天耳無此大用。是故彼二不立爲力。然
T1562_.29.0747c10: 不別説他心力者。義已攝在根等力中。以他
T1562_.29.0747c11: 根等中有心心所故。又薄伽梵具一切智。於
T1562_.29.0747c12: 工論等亦得自在。而於佛事齊此已成。餘
T1562_.29.0747c13: 智於中無別勝用。是故雖有亦不別説。唯依
T1562_.29.0747c14: 遍覺十種所知。佛所應爲皆圓滿故。何等名
T1562_.29.0747c15: 曰十種所知。謂諸法中因非因義。多分散地
T1562_.29.0747c16: 業果差別。定地功徳品類不同。所化有情根
T1562_.29.0747c17: 解界異。所治能治因果差別。前際後際經歴
T1562_.29.0747c18: 不同。離染不續方便有異。但由覺此佛事已
T1562_.29.0747c19: 成。餘設有無不致益損。故唯十種得名爲力。
T1562_.29.0747c20: 又佛觀察所化有情。設教應機唯須十智。謂
T1562_.29.0747c21: 由初智觀所化生。於諸乘中堪無堪異。由第
T1562_.29.0747c22: 二智觀所化生。於相續中業障差別。由第三
T1562_.29.0747c23: 智觀所化生。於靜慮等有味無味。煩惱爲障
T1562_.29.0747c24: 輕重差別。由知此二因亦知異熟障。由第四
T1562_.29.0747c25: 智觀所化生。趣清淨品功能差別。由第五智
T1562_.29.0747c26: 觀所化生。於證淨品加行差別。由第六智觀
T1562_.29.0747c27: 所化生。於證淨品禀志性別。由第七智觀所
T1562_.29.0747c28: 化生。諸所施爲有益無益。種種差別正觀
T1562_.29.0747c29: 修止。由第八智觀所化生。過去世中所集差
T1562_.29.0748a01: 別。由第九智觀所化生。當來世中結生差別。
T1562_.29.0748a02: 由第十智觀所化生。所證解脱方便有異。於
T1562_.29.0748a03: 此十智若隨闕一。便不具足化有情事。多復
T1562_.29.0748a04: 無用故不増減。已辯自性依地別者。第八第
T1562_.29.0748a05: 九依四靜慮。餘八通依十一地起。欲四靜慮
T1562_.29.0748a06: 未至中間并四無色。名十一地。諸勝徳地總
T1562_.29.0748a07: 有爾所。已辯依地。依身別者。皆依贍部男子
T1562_.29.0748a08: 佛身。唯此堪爲力所依故。如是十智二乘亦
T1562_.29.0748a09: 有。何故在佛方受力名。夫受力名謂無礙轉。
T1562_.29.0748a10: 佛智於境無礙轉故。得名爲力。餘則不然。以
T1562_.29.0748a11: 諸二乘尚不能見諸有情相續順解脱分善。
T1562_.29.0748a12: 況復能知所餘深細。如舍利子捨求度人。不
T1562_.29.0748a13: 能觀知鷹所逐鴿。前後二際生多少等。大目
T1562_.29.0748a14: 乾連不能觀見。業風所引諸鬼差別。是故二
T1562_.29.0748a15: 乘天眼通等。觀界遠近與佛有殊。非無礙故
T1562_.29.0748a16: 不名爲力。二乘與佛漏盡既同。彼智何縁唯
T1562_.29.0748a17: 佛名力。唯世尊有遍達有情。一切漏盡別相
T1562_.29.0748a18: 智故。謂薄伽梵於諸有情。一切漏盡品類差
T1562_.29.0748a19: 別。智無罣礙。二乘不然。是故力名唯屬於佛。
T1562_.29.0748a20: 又唯諸佛智猛利故。如何猛利。佛智力能速
T1562_.29.0748a21: 斷煩惱并習氣故。如強弱力補特伽羅。執利
T1562_.29.0748a22: 鈍刀斬截草等。諸有情類蘊相無別。佛如何
T1562_.29.0748a23: 觀有種種界。諸有情類蘊相雖同。而於其中
T1562_.29.0748a24: 非無差別。謂彼諸蘊體雖無異。而有無量品
T1562_.29.0748a25: 類不同。佛如量知都無罣礙。故世尊得有種
T1562_.29.0748a26: 種界智力。或諸如來名稱高遠。希有智慧妙
T1562_.29.0748a27: 用無邊。唯佛能知非餘所測。於餘所了無別
T1562_.29.0748a28: 相中。何怪如來能知別相。已辯諸佛心力方
T1562_.29.0748a29: 隅。當辯菩薩時亦所成身力。頌曰
T1562_.29.0748b01: 身那羅延力 或節節皆然
T1562_.29.0748b02: 象等七十増 此觸處爲性
T1562_.29.0748b03: 論曰。佛生身力等那羅延。有餘師言。佛身
T1562_.29.0748b04: 支節一一皆具那羅延力。理實諸佛身力無
T1562_.29.0748b05: 邊猶如心力。能持無上正等菩提大功徳故。
T1562_.29.0748b06: 大覺獨覺及轉輪王。＊支節相連如其次第。似
T1562_.29.0748b07: 龍蟠結連鎻相鉤。故三相望力有勝劣。那羅
T1562_.29.0748b08: 延力其量云何。十十倍増象等七力。謂凡
T1562_.29.0748b09: 象。香象。摩訶諾健那。鉢羅塞建提。伐浪伽遮
T1562_.29.0748b10: 怒羅。那羅延。後後力増前前十倍。有説前
T1562_.29.0748b11: 六十十倍増。敵那羅延半身之力。此力一倍
T1562_.29.0748b12: 成那羅延。有餘師説。此量如千藹羅伐拏天
T1562_.29.0748b13: 象王力。此象王力其量云何。三十三天將遊
T1562_.29.0748b14: 戲苑。象王知已化作諸頭種種莊嚴。往天宮
T1562_.29.0748b15: 所。諸天眷屬數有多千。乘已騰空如持樺葉。
T1562_.29.0748b16: 速至戲苑隨意歡娯。天大象王力勢如是。此
T1562_.29.0748b17: 力千倍等那羅延。於諸説中唯多應理。如是
T1562_.29.0748b18: 身力觸處爲性。此應總是諸觸差別。有説。唯
T1562_.29.0748b19: 是大種差別。有説。是造觸離七外有。有説。力
T1562_.29.0748b20: 是重劣者是輕。如是名爲佛生身力。佛四無
T1562_.29.0748b21: 畏相別云何。頌曰
T1562_.29.0748b22: 四無畏如次 初十二七力
T1562_.29.0748b23: 論曰。佛四無畏如經廣説。一正等覺無畏。十
T1562_.29.0748b24: 智爲性。猶如初力。二漏永盡無畏。六十智性。
T1562_.29.0748b25: 如第十力。三説障法無畏。八智爲性。如第二
T1562_.29.0748b26: 力。四説出道無畏。九十智性。如第七力。何縁
T1562_.29.0748b27: 諸佛無畏唯四。但由此量顯佛世尊。自他圓
T1562_.29.0748b28: 徳倶究竟故。謂初無畏顯佛世尊自智圓徳。
T1562_.29.0748b29: 第二無畏顯佛世尊自斷圓徳。此二顯佛自
T1562_.29.0748c01: 利徳滿。爲顯世尊利他圓徳。是故復説後二
T1562_.29.0748c02: 無畏。第三無畏遮行邪道。第四無畏令趍正
T1562_.29.0748c03: 道。謂佛處處爲諸弟子。説障法令斷除即是
T1562_.29.0748c04: 令修斷徳方便。又於處處爲諸弟子。説出道
T1562_.29.0748c05: 令正行。即是令修智徳方便。此二顯佛利他
T1562_.29.0748c06: 徳滿。但由此四隨其所應。顯佛自他智斷圓
T1562_.29.0748c07: 徳。至究竟故唯立四種。如何可説無畏即智。
T1562_.29.0748c08: 應言無畏是智所成。理實應然。但爲顯示無
T1562_.29.0748c09: 畏以智爲親近因。是故就智出無畏體。夫無
T1562_.29.0748c10: 畏者謂不怯懼。由有智故不怯懼他。故智得
T1562_.29.0748c11: 爲無畏因性。唯佛四妙智是四無畏因。謂諸
T1562_.29.0748c12: 如來於一切法一切相妙。智是初無畏因。若
T1562_.29.0748c13: 諸如來一切煩惱并習氣斷妙智。是第二無
T1562_.29.0748c14: 畏因。唯我世尊由具此故。侵毀不慼供讃不
T1562_.29.0748c15: 歡。雖恒違拒而常饒益。雖加斫刺而深憐
T1562_.29.0748c16: 愍。雖有殊勝輔翼神通智慧技能而不傲慢。
T1562_.29.0748c17: 於欲離背不起瞋嫌。於樂親承不偏憐愛。雖
T1562_.29.0748c18: 行攝事不求輔翼。雖行訶責不願乖離。雖暫
T1562_.29.0748c19: 驅擯不以麁語。雖永擯黜不令墮邪。雖無所
T1562_.29.0748c20: 畏而不麁獷。雖常親愛而不生貪。雖顯自徳
T1562_.29.0748c21: 不殉名利。雖顯他過不爲恥辱。雖攝門徒不
T1562_.29.0748c22: 成自黨。雖訶邪侶不壞他朋。族望有情數來
T1562_.29.0748c23: 親附。但示正法不與交遊。此等皆由漏盡妙
T1562_.29.0748c24: 智。故此妙智爲第二因。若諸如來知弟子衆。
T1562_.29.0748c25: 有損有益妙智。是後二無畏因。或無畏體即
T1562_.29.0748c26: 四妙智。怯懼名畏。此即於法無所了達。懷
T1562_.29.0748c27: 恐怖義。智於此畏有近治能。與畏相違故名
T1562_.29.0748c28: 無畏。豈不非無智即是畏體。如何説智體即
T1562_.29.0748c29: 是無畏。此責不然。智與多法爲近治故如即
T1562_.29.0749a01: 無疑。謂智如能近治無智。亦於怖畏有近治
T1562_.29.0749a02: 能。故得智名。亦名無畏。如治無智亦能治疑。
T1562_.29.0749a03: 故得智名。亦名決定。所治無智雖不即疑而
T1562_.29.0749a04: 智無疑。名二體一。如是無智雖與畏殊。而無
T1562_.29.0749a05: 畏名即目智體。一善能斷多惡法故。有説。無
T1562_.29.0749a06: 智亦攝畏體。故於此中不應爲難。力與無畏
T1562_.29.0749a07: 有何差別。此無差別體倶智故。然於智體別
T1562_.29.0749a08: 義名力。復依別義立無畏名。謂不屈因説名
T1562_.29.0749a09: 爲力。不怯懼因説名無畏。或初安立説名爲
T1562_.29.0749a10: 力。立已不動説名無畏。或非他伏説名爲力。
T1562_.29.0749a11: 能摧伏他説名無畏。有餘師説。譬如良醫遍
T1562_.29.0749a12: 達醫方。説名爲力。善療衆疾。説名無畏。有説
T1562_.29.0749a13: 驍健。説名爲力。勇悍不怯。説名無畏。如是二
T1562_.29.0749a14: 種義亦有別。謂成辦事義是力義。不怯憚義
T1562_.29.0749a15: 是無畏義。佛三念住相別云何。頌曰
T1562_.29.0749a16: 三念住念慧 縁順違倶境
T1562_.29.0749a17: 論曰。佛三念住如經廣説。諸弟子衆一向恭
T1562_.29.0749a18: 敬能正受行。如來縁之不生歡喜。捨而安住
T1562_.29.0749a19: 正念正知。是謂如來第一念住。諸弟子衆唯
T1562_.29.0749a20: 不恭敬不正受行。如來縁之不生憂慼。捨而
T1562_.29.0749a21: 安住正念正知。是謂如來第二念住。諸弟子
T1562_.29.0749a22: 衆一類恭敬能正受行。一類不敬不正受行。
T1562_.29.0749a23: 如來縁之不生欣慼。捨而安住正念正知。是
T1562_.29.0749a24: 謂如來第三念住。雖有所化不敬受行。而佛
T1562_.29.0749a25: 世尊亦雨法雨。由此方便彼於餘時或餘有
T1562_.29.0749a26: 情入正法故。非前説四今復説三。可總説言
T1562_.29.0749a27: 念住有七。今三攝在前四中故。謂在縁外法
T1562_.29.0749a28: 念住攝。然此三種體通念慧。謂由安住正念
T1562_.29.0749a29: 正知。於三境中不生歡慼。不可見有諸大聲
T1562_.29.0749b01: 聞。於三境中不生歡慼。便謂此三種非佛不
T1562_.29.0749b02: 共法。＊唯佛於此并習斷故。善達有情種性
T1562_.29.0749b03: 別故。或弟子衆隨屬如來。有順違倶應甚歡
T1562_.29.0749b04: 慼。佛能不起可謂希奇。非屬諸聲聞不起非
T1562_.29.0749b05: 奇特。故唯在佛得不共名。諸佛大悲云何相
T1562_.29.0749b06: 別。頌曰
T1562_.29.0749b07: 大悲唯俗智 資糧行相境
T1562_.29.0749b08: 平等上品故 異悲由八因
T1562_.29.0749b09: 論曰。如來大悲俗智爲性。普縁一切有情
T1562_.29.0749b10: 爲境。作苦苦等三行相故。非無漏智有如是
T1562_.29.0749b11: 理。此大悲名依何義立。依五義故此立大名。
T1562_.29.0749b12: 一由資糧故大。謂大福徳智慧資糧所成辦
T1562_.29.0749b13: 故。二由行相故大。謂此力能於三苦境作行
T1562_.29.0749b14: 相故。三由所縁故大。謂此總以三界有情爲
T1562_.29.0749b15: 所縁故。四由平等故大。謂此等於一切有
T1562_.29.0749b16: 情作利樂故。五由上品故大。謂最上品更無
T1562_.29.0749b17: 餘悲能齊此故。有餘師説。由大加行所證得
T1562_.29.0749b18: 故。唯大士身所成就故。入大功徳珍寶數故。
T1562_.29.0749b19: 能拔有情大苦惱故。立大悲名。悲與大悲有
T1562_.29.0749b20: 何差別。此二差別由八種因。一由自性。無瞋
T1562_.29.0749b21: 無礙自性異故。二由依身通餘。唯佛依身異
T1562_.29.0749b22: 故。三由行相。一苦三苦行相異故。四由所
T1562_.29.0749b23: 縁。一界三界所縁異故。五由依地。通餘第四
T1562_.29.0749b24: 靜慮異故。六由證得。離欲有頂證得異故。又
T1562_.29.0749b25: 悲爲先離染時得。＊唯離染得有差別故。七由
T1562_.29.0749b26: 救濟。希望事成救濟異故。八由哀愍。平等
T1562_.29.0749b27: 不等哀愍異故。有餘師説。諸佛大悲遠細遍
T1562_.29.0749b28: 隨。能普饒益。聲聞等類所起悲心。不能悲愍
T1562_.29.0749b29: 色無色界。佛於上界起極悲愍。心過於二乘。
T1562_.29.0749c01: 悲愍無間獄。已＊辯佛徳異餘有情。諸佛相望
T1562_.29.0749c02: 法皆等不。頌曰
T1562_.29.0749c03: 由資糧法身 利他佛相似
T1562_.29.0749c04: 壽種姓量等 諸佛有差別
T1562_.29.0749c05: 論曰。由三事故諸佛皆等一。由資糧等圓滿
T1562_.29.0749c06: 故。二由法身等成＊辦故。三由利他等究竟
T1562_.29.0749c07: 故。由壽種姓身量等殊。諸佛相望容有差
T1562_.29.0749c08: 別。壽異謂佛壽有短長。種異謂佛生刹帝利
T1562_.29.0749c09: 婆羅門種。姓異謂佛姓喬答摩迦葉波等。量
T1562_.29.0749c10: 異謂佛身有小大等。言顯諸佛法住久近等。
T1562_.29.0749c11: 如是有異。由出世時所化有情機宜別故。諸
T1562_.29.0749c12: 有智者思惟如來三種圓徳深生愛敬。其三
T1562_.29.0749c13: 者何。一因圓徳。二果圓徳。三恩圓徳。初因圓
T1562_.29.0749c14: 徳復有四種。一無餘修。福徳智慧二種資糧
T1562_.29.0749c15: 修無遺故。二長時修。經三大劫阿僧企耶修
T1562_.29.0749c16: 無倦故。三無間修。精勤勇猛刹那刹那修無
T1562_.29.0749c17: 廢故。四尊重修。恭敬所學無所顧惜修無慢
T1562_.29.0749c18: 故。次果圓徳亦有四種。一智圓徳。二斷圓徳。
T1562_.29.0749c19: 三威勢圓徳。四色身圓徳。智圓徳有四種。一
T1562_.29.0749c20: 無師智。二一切智。三一切種智。四無功用智。
T1562_.29.0749c21: 斷圓徳有四種。一一切煩惱斷。二一切定障
T1562_.29.0749c22: 斷。三畢竟斷。四并習斷。威勢圓徳有四種。一
T1562_.29.0749c23: 於外境化變住持自在威勢。二於壽量若促
T1562_.29.0749c24: 若延自在威勢。三於空障極遠速行。小大相
T1562_.29.0749c25: 入自在威勢。四令世間種種本性。法爾轉勝
T1562_.29.0749c26: 希奇威勢。威勢。圓徳復有四種。一難化必能
T1562_.29.0749c27: 化。二答難必決疑。三立教必出離。四惡黨必
T1562_.29.0749c28: 能伏。色身圓徳有四種。一具衆相。二具隨好。
T1562_.29.0749c29: 三具大力。四内身骨堅越金剛。外發神光踰
T1562_.29.0750a01: 百千日。後恩圓徳亦有四種。謂令永解脱三
T1562_.29.0750a02: 惡趣生死。或能安置善趣三乘。總説如來圓
T1562_.29.0750a03: 徳如是。若別分析則有無邊。唯佛世尊能知
T1562_.29.0750a04: 能説。要留命行經多大劫。阿僧企耶説乃可
T1562_.29.0750a05: 盡。如是則顯佛世尊身具有無邊。殊勝奇特
T1562_.29.0750a06: 因果恩徳如大寶山。有諸愚夫自乏衆徳。雖
T1562_.29.0750a07: 聞如是佛功徳山及所説法。不能信重。諸有
T1562_.29.0750a08: 智者聞説如斯。生信重心徹於骨髓。彼由一
T1562_.29.0750a09: 念極信重心。轉滅無邊不定惡業。攝受殊勝
T1562_.29.0750a10: 人天涅槃。故説如來出現於世。爲諸智者無
T1562_.29.0750a11: 上福田。依之引生不空可愛殊勝速疾究竟
T1562_.29.0750a12: 果故。如薄伽梵自説。頌曰
T1562_.29.0750a13: 若於佛福田 能殖少分善
T1562_.29.0750a14: 初獲勝善趣 後必得涅槃
T1562_.29.0750a15: 已説如來不共功徳。共功徳今當＊辯。頌曰
T1562_.29.0750a16: 復有餘佛法 共餘聖異生
T1562_.29.0750a17: 謂無諍願智 無礙解等徳
T1562_.29.0750a18: 論曰。世尊復有無量功徳。與餘聖者及異生
T1562_.29.0750a19: 共。謂無諍願智無礙解通。靜慮無色等至等
T1562_.29.0750a20: 持。無量解脱勝處遍處等。隨其所應。謂前三
T1562_.29.0750a21: 門唯共餘聖。通靜慮等亦共異生。雖佛身中
T1562_.29.0750a22: 一切功徳。行相清淨殊勝自在。與聲聞等功
T1562_.29.0750a23: 徳有殊。然依類同説名爲共。且共餘聖。三功
T1562_.29.0750a24: 徳中。無諍云何。頌曰
T1562_.29.0750a25: 無諍世俗智 後靜慮不動
T1562_.29.0750a26: 三洲縁未生 欲界有事惑
T1562_.29.0750a27: 論曰。有阿羅漢憶昔多生。受雜類身發自他
T1562_.29.0750a28: 惑。由斯相續受非愛果。便作是念。有煩惱身
T1562_.29.0750a29: 縁之起惑。尚招苦果。況離煩惱具勝徳身。思
T1562_.29.0750b01: 已發生如是相智。由此方便令他有情。不縁
T1562_.29.0750b02: 己身生貪瞋等。此皆但以俗智爲性。縁他未
T1562_.29.0750b03: 來修斷惑故。非無漏智此行相轉。若無諍體
T1562_.29.0750b04: 是智所攝。如何説習無諍等持。此不相違
T1562_.29.0750b05: 一相應品。有多功徳隨説一故。如一山中有
T1562_.29.0750b06: 種種物。隨擧一種以標山名。理應無諍。是智
T1562_.29.0750b07: 所攝護他相續。當來惑生巧便爲先事方成
T1562_.29.0750b08: 故。然一切諍總有三種。蘊言煩惱有差別故。
T1562_.29.0750b09: 蘊諍謂死。言諍謂鬪。煩惱諍謂百八煩惱。由
T1562_.29.0750b10: 此俗智力。能止息煩惱諍故得無諍名。此智
T1562_.29.0750b11: 但依第四靜慮違苦因故。第四靜慮樂通行
T1562_.29.0750b12: 中最爲勝故。不動應果能起非餘。餘尚不能
T1562_.29.0750b13: 自防起惑。況能止息他身煩惱。此唯依止三
T1562_.29.0750b14: 洲人身。非北及餘性猛利故。縁欲未起有事
T1562_.29.0750b15: 惑生。勿令他惑縁我生故。諸無事惑不可遮
T1562_.29.0750b16: 防。内起隨應總縁境故。已＊辯無諍。願智云
T1562_.29.0750b17: 何。頌曰
T1562_.29.0750b18: 願智能遍縁 餘如無諍説
T1562_.29.0750b19: 論曰。以願爲先引妙智起。如願而了故名願
T1562_.29.0750b20: 智。此智自性地種性身與無諍同。但所縁別。
T1562_.29.0750b21: 以一切法爲所縁故。如何願智能知未來。審
T1562_.29.0750b22: 觀過現而比知故。如觀稼穡有盛有微。比知
T1562_.29.0750b23: 其田有良有薄。若爾何故立願智名。有學異
T1562_.29.0750b24: 生亦能知故。不爾所知定不定故。而聞傳説
T1562_.29.0750b25: 諸大聲聞。記未來事有不定者。非起願智有
T1562_.29.0750b26: 此謬知。餘俗智觀所記別故。惑彼所記無
T1562_.29.0750b27: 不定失。但觀於始不觀終故。如先降雨未至
T1562_.29.0750b28: 地間。爲羅怙羅之所承棄。先所懷孕其實是
T1562_.29.0750b29: 男。彼於後時轉形成女。王舍城鬼初戰得勝。
T1562_.29.0750c01: 後爲廣嚴諸鬼摧伏。人欲相伐鬼先戰故。或
T1562_.29.0750c02: 實願智方見未來。然加行時先起比智。觀過
T1562_.29.0750c03: 現世准度未來。引願智生方能眞見。即由此
T1562_.29.0750c04: 故能知無色。謂先觀彼因行等流。有比智生
T1562_.29.0750c05: 引眞願智。或觀欲色死生時心。比度而知所
T1562_.29.0750c06: 生從處。引生願智方能實知。或比智知亦無
T1562_.29.0750c07: 有失。以證比智所縁必同。若比不知如何能
T1562_.29.0750c08: 證。是則願智應不可言。力能遍縁三界三世。
T1562_.29.0750c09: 不時解脱諸阿羅漢。欲於彼境正了知時。先
T1562_.29.0750c10: 作要期願我知彼。後入邊際第四靜慮。以
T1562_.29.0750c11: 爲加行。從此無間。如先願力引正智起。於所
T1562_.29.0750c12: 期境皆如實知。邊際定言如後當釋。此願智
T1562_.29.0750c13: 力能知過去。與宿住智差別云何。願智通知
T1562_.29.0750c14: 自相共相。諸宿住智知共非餘。知共相中亦
T1562_.29.0750c15: 有差別。願智明了宿住不然。於現所縁對他
T1562_.29.0750c16: 心智。＊辯差別相如理應思
T1562_.29.0750c17: ＊説一切有部順正理論＊卷第七十五
T1562_.29.0750c18:
T1562_.29.0750c19:
T1562_.29.0750c20:
T1562_.29.0750c21:
T1562_.29.0750c22: 尊者衆賢造
T1562_.29.0750c23: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0750c24: 辯智品第七之四
T1562_.29.0750c25: 已辯願智。無礙解云何。頌曰
T1562_.29.0750c26: 無癡解有四 謂法義詞辯
T1562_.29.0750c27: 名義言説道 無退智爲性
T1562_.29.0750c28: 法詞唯俗智 五二地爲依
T1562_.29.0750c29: 義十六辯九 皆依一切地
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