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分別縁起初勝法門經 (No. 0717_ 玄奘譯 ) in Vol. 16

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T0717_.16.0840a01: 身生相。復言世尊。云何次第生身生相。世
T0717_.16.0840a02: 尊告曰。於其最初有下種生。從此無間有漸
T0717_.16.0840a03: 増生。從此無間有出胎生。從此無間有漸
T0717_.16.0840a04: 生。既成長已。受用言説能得等生。如是品
T0717_.16.0840a05: 類名次第生。復言世尊。此屬誰生。世尊告
T0717_.16.0840a06: 曰。蘊界處生都無有我。所以者何。以諸蘊
T0717_.16.0840a07: 等漸増長故。其性無常。即無常法有此生相。
T0717_.16.0840a08: 復言世尊。云何而生。世尊告曰。由命根力
T0717_.16.0840a09: 有暫時住。分限法故。其性無常。即無常法
T0717_.16.0840a10: 如是而生。即此四種生身之相。時分變異。應
T0717_.16.0840a11: 知能作五種衰損。説名爲老。復言世尊。云
T0717_.16.0840a12: 何名爲五種衰損。世尊告曰。一者鬚髮衰損。
T0717_.16.0840a13: 以彼鬚髮色衰壞故。二者身相衰損。形色
T0717_.16.0840a14: 膚力皆衰損故。三者作業衰損。發言氣上喘
T0717_.16.0840a15: 息逾急。身戰掉故。住便僂曲。以其腰脊皆
T0717_.16.0840a16: 無力故。坐即低屈身羸弱故。行必按杖。身
T0717_.16.0840a17: 虚劣故。凡所思惟智識愚鈍。念惛亂故。四
T0717_.16.0840a18: 者受用衰損。於現資具。受用劣故。於戲樂
T0717_.16.0840a19: 具。一切不能現受用故。於諸色根所行境界。
T0717_.16.0840a20: 不能速疾明利而行。或不行故。五者命根衰
T0717_.16.0840a21: 損。壽量將盡。隣近死故。遇少死縁。不堪忍
T0717_.16.0840a22: 故。即於此四生身相中。復有六種死差別相。
T0717_.16.0840a23: 一者究竟死。二者不究竟死。三者自相死。四
T0717_.16.0840a24: 者不究竟死分差別相。五者究竟死分差別
T0717_.16.0840a25: 相。六者時非時死。應知此中自相死者。謂
T0717_.16.0840a26: 識離身。色相滅沒差別之相。如是名爲生
T0717_.16.0840a27: 身相中名色等相由生老死而有差別。復言
T0717_.16.0840a28: 世尊。於縁起中説三種愛。一切皆是生身之
T0717_.16.0840a29: 縁。何縁處處多分唯説欲界生身。世尊告曰。
T0717_.16.0840b01: 欲界生身相最麁故。易顯了故。非永解脱退
T0717_.16.0840b02: 還道故。復言世尊。如先所説諸引縁起。諸
T0717_.16.0840b03: 生縁起有十二分。於諸分中。幾是能引。幾
T0717_.16.0840b04: 是所引。幾是能生。幾是所生。世尊告曰。應
T0717_.16.0840b05: 知於此十二分中。無明與行及識一分。名爲
T0717_.16.0840b06: 能引。復有一分識及名色六處觸受。名爲所
T0717_.16.0840b07: 引。復有一分受愛取有。名爲能生。生及老
T0717_.16.0840b08: 死名爲所生。應知一分名色六處及與觸受。
T0717_.16.0840b09: 亦名所生。復言世尊。如是諸分。若引若生。
T0717_.16.0840b10: 爲一時起。爲次第起。世尊告曰。一時而起。
T0717_.16.0840b11: 次第宣説。復言世尊。如是諸分。若一時起。
T0717_.16.0840b12: 何因縁故。先説其引後説其生。世尊告曰。要
T0717_.16.0840b13: 由有引後有方生。非無引故
T0717_.16.0840b14: 復言世尊。無明亦縁非理作意。何故唯説無
T0717_.16.0840b15: 明爲縁。世尊告曰。無明亦引非理作意。與
T0717_.16.0840b16: 行爲縁。又從無明所生觸受爲縁生愛。是故
T0717_.16.0840b17: 偏説
T0717_.16.0840b18: 復言世尊。略由幾相應知縁起世尊告曰。略
T0717_.16.0840b19: 由三相應知縁起。一者由無動作知縁起相。
T0717_.16.0840b20: 二者由性無常知縁起相。三者由有堪能知
T0717_.16.0840b21: 縁起相
T0717_.16.0840b22: 分別縁起初勝法門經卷上
T0717_.16.0840b23:
T0717_.16.0840b24:
T0717_.16.0840b25:
T0717_.16.0840b26: 分別縁起初勝法門經卷下
T0717_.16.0840b27:   大唐三藏法師玄奘奉  詔譯
T0717_.16.0840b28: 次世尊。如餘處説。縁有四種。所謂因縁。
T0717_.16.0840b29: 等無間縁。及所縁縁。并増上縁。世尊。今者
T0717_.16.0840c01: 依何縁説無明縁行。依何縁説次第乃至生
T0717_.16.0840c02: 縁老死。世尊告曰。我依諸行總相宣説。有
T0717_.16.0840c03: 四種縁。今此義中。我惟依一増上縁説無
T0717_.16.0840c04: 明縁行。次第乃至生縁老死。此増上縁復有
T0717_.16.0840c05: 二種。一遠二近。復言世尊。此増上縁云何
T0717_.16.0840c06: 爲遠。云何爲近。世尊告曰。非理作意若未
T0717_.16.0840c07: 生時。無明隨眠能爲諸行遠増上縁。生已便
T0717_.16.0840c08: 作近増上縁非理作意所引諸行。與六識身
T0717_.16.0840c09: 相應倶有同生同滅。若未生時。彼能爲識遠
T0717_.16.0840c10: 増上縁。彼若生已。便能爲識近増上縁。未
T0717_.16.0840c11: 死沒時。識爲名色遠増上縁。既死沒已。識爲
T0717_.16.0840c12: 名色近増上縁。如以其識望彼名色。如是以
T0717_.16.0840c13: 其所引名色。望彼所生名色亦爾。如以名色
T0717_.16.0840c14: 望彼名色。如是六處望彼六處。觸望於觸。受
T0717_.16.0840c15: 望於受亦復如是。如以無明望彼諸行。無明
T0717_.16.0840c16: 望愛。愛望於取。取望於有。亦復如是。如以
T0717_.16.0840c17: 其識望彼名色。以名色等望名色等。如是以
T0717_.16.0840c18: 有望生亦爾。若在胎藏。嬰孩童子少年時。
T0717_.16.0840c19: 生能爲老死遠増上縁。諸根成熟命將盡時。
T0717_.16.0840c20: 應知能作近増上縁。復言世尊。如彼有因有
T0717_.16.0840c21: 縁有由。法門經説愛是業因。有何密意。世尊
T0717_.16.0840c22: 告曰。有所攝業用愛爲因。是爲此中所説密
T0717_.16.0840c23:
T0717_.16.0840c24: 復言世尊。此因縁由三種別義。云何應知。世
T0717_.16.0840c25: 尊告曰。諸能引發後生種子。是其因義。若
T0717_.16.0840c26: 興此生作依作持令得生起。是其縁義。既命
T0717_.16.0840c27: 終已。導引近生令得生起。是其由義。如是應
T0717_.16.0840c28: 知三義差別
T0717_.16.0840c29: 復言世尊。言縁起者。是何句義。世尊告曰。
T0717_.16.0841a01: 如是諸分。各由自縁和合無闕。相續而起。
T0717_.16.0841a02: 如是名爲縁起句義
T0717_.16.0841a03: 復言世尊。惟有此生相續縁起。爲更別有所
T0717_.16.0841a04: 餘縁起。世尊告曰。我説縁起。略有八門。一
T0717_.16.0841a05: 者説有受用世俗境界縁起。謂縁眼色生於
T0717_.16.0841a06: 眼識。三事和合便有其觸。觸爲縁受。如是
T0717_.16.0841a07: 廣説。二者説有任持縁起。謂縁四食諸根大
T0717_.16.0841a08: 種安住増長。三者説有食因縁起謂求諸穀
T0717_.16.0841a09: 田種水縁發生牙等。四者説有一切生身
T0717_.16.0841a10: 相續縁起。謂由能引能生。諸分別生一切
T0717_.16.0841a11: 所引所生。五者説有一切生身依持縁起。謂
T0717_.16.0841a12: 諸世界由諸因縁施設成壞。六者説有一切
T0717_.16.0841a13: 生身差別縁起。謂由不善善有漏業。施設三
T0717_.16.0841a14: 惡人天趣別。七者説有清淨縁起。謂依他音。
T0717_.16.0841a15: 及依自内如理作意。發生正見能滅無明。無
T0717_.16.0841a16: 明滅故諸行隨滅。廣説乃至。由生滅故老
T0717_.16.0841a17: 死隨滅
T0717_.16.0841a18: 復言世尊。如無明等次第爲縁。能生行等。爲
T0717_.16.0841a19: 即如是次第滅耶。佛言不爾。復言世尊。何縁
T0717_.16.0841a20: 次第而説彼滅。世尊告曰。爲欲顯示由先諸
T0717_.16.0841a21: 分不生功能。令後諸分得不生法。故次第説。
T0717_.16.0841a22: 然非不爲生相滅法有次第轉。八者説有自
T0717_.16.0841a23: 在縁起。謂善修治靜慮爲縁。諸修定者隨所
T0717_.16.0841a24: 願樂。如是皆成終無別異。如是名爲我所略
T0717_.16.0841a25: 説八門縁起
T0717_.16.0841a26: 復言世尊。如佛所説。因業故生。因愛故轉。
T0717_.16.0841a27: 依何密意作如是説。世尊告曰。無明爲縁。先
T0717_.16.0841a28: 於諸有。造作増長種種福行。或非福行。或
T0717_.16.0841a29: 不動行。引發攝受種種生身種子差別。於此
T0717_.16.0841b01: 有中若愛未斷。由此愛故能令行等轉成其
T0717_.16.0841b02: 有。有起後有自體功能。如是功能不離於愛。
T0717_.16.0841b03: 依此密意故説是言。因業故生。因愛故轉
T0717_.16.0841b04: 復言世尊。若世尊説愛是轉因。何縁但説取
T0717_.16.0841b05: 爲有縁。非愛縁有。世尊告曰。若離於取。有
T0717_.16.0841b06: 愛不能爲縁轉變非福行等。令成有支生諸
T0717_.16.0841b07: 惡趣。又若離取。諸無有愛。不能爲縁轉變
T0717_.16.0841b08: 福行不動行等。令成有支於不定地及於定
T0717_.16.0841b09: 地生諸善趣。是故非唯愛爲有縁。然彼有支
T0717_.16.0841b10: 定縁於取
T0717_.16.0841b11: 復言世尊。如大因縁法門經説。汝阿難陀。若
T0717_.16.0841b12: 於彼彼有情類中。無有生者應無如是如是
T0717_.16.0841b13: 類生。若一切生都無有者。應不施設生縁老
T0717_.16.0841b14: 死。依何密意作如是説。世尊告曰。依所引
T0717_.16.0841b15: 生及所生生。二種密意。作如是説。又依老
T0717_.16.0841b16: 死遠増上縁。及依老死近増上縁。二種密意。
T0717_.16.0841b17: 作如是説
T0717_.16.0841b18: 復言世尊。先爲略説縁起句義。其縁起義猶
T0717_.16.0841b19: 未爲説。云何應知。世尊告曰。諸縁起義。略
T0717_.16.0841b20: 有十一。如是應知。謂無作者義是縁起義。
T0717_.16.0841b21: 有因生義是縁起義。離有情義是縁起義。依
T0717_.16.0841b22: 他起義是縁起義。無動作義是縁起義。性無
T0717_.16.0841b23: 常義是縁起義。刹那滅義是縁起義。因果相
T0717_.16.0841b24: 續無間絶義是縁起義。種種因果品類別義
T0717_.16.0841b25: 是縁起義。因果更互相符順義是縁起義。因
T0717_.16.0841b26: 果決定無雜亂義是縁起義。如是應知縁起
T0717_.16.0841b27: 略義
T0717_.16.0841b28: 復言世尊。如餘經説。縁起甚深。云何應知
T0717_.16.0841b29: 如是縁起甚深之相。世尊告曰。即依十一縁
T0717_.16.0841c01: 起略義。應知縁起五甚深相。何等爲五。一
T0717_.16.0841c02: 因甚深。二相甚深。三生甚深。四差別甚深。
T0717_.16.0841c03: 五流轉甚深。應知縁起甚深之相。復有五種。
T0717_.16.0841c04: 何等爲五。謂相甚深。引發因果諸分甚深。
T0717_.16.0841c05: 生起因果諸分甚深。差別甚深。對治甚深。應
T0717_.16.0841c06: 知縁起復有五種甚深之相。何等爲五。謂攝
T0717_.16.0841c07: 甚深。順次甚深。逆次甚深。執取甚深。所行
T0717_.16.0841c08: 甚深。是名無明等起殊勝
T0717_.16.0841c09: 復言世尊。云何無明轉異殊勝。世尊告曰。略
T0717_.16.0841c10: 有四種轉異無明。何等爲四。一者隨眠轉異
T0717_.16.0841c11: 無明。二者纒縛轉異無明。三者相應轉異無
T0717_.16.0841c12: 明。四者不共轉異無明。復言世尊。誰有何等
T0717_.16.0841c13: 轉異無明。而説無明爲縁生行。世尊告曰。外
T0717_.16.0841c14: 法異生非理作意所引四種轉異無明。由此
T0717_.16.0841c15: 爲縁。生福非福及不動行。如是所説外法異
T0717_.16.0841c16: 生所有福行及不動行相應善心。一切皆是非
T0717_.16.0841c17: 理作意所引等流。内法異生若放逸者。彼除
T0717_.16.0841c18: 一種不共無明。所餘無明引發放逸。爲縁生
T0717_.16.0841c19: 行内法異生。若不放逸勤修學者。及聖有學
T0717_.16.0841c20: 三種無明。引發妄念爲非福縁。然此非福。不
T0717_.16.0841c21: 能爲縁招三惡趣。故此非福。我不説爲無明
T0717_.16.0841c22: 縁行。如是所説不共無明。内法異生雖不放
T0717_.16.0841c23: 逸。而修學者亦未能斷。諸聖有學應知永斷。
T0717_.16.0841c24: 又不放逸内法異生。若造福行及不動行。彼
T0717_.16.0841c25: 是正法如理作意。相應善心之所引發。解脱
T0717_.16.0841c26: 爲依迴向解脱。而引發故。雖於善趣感殊勝
T0717_.16.0841c27: 生。而非無明起増上縁。然能作彼四種無明。
T0717_.16.0841c28: 斷増上縁諸聖有學。不共無明已永斷故。不
T0717_.16.0841c29: 造新業。所有故業由隨眠力未永斷滅。暫觸
T0717_.16.0842a01: 還吐。如是所有無明縁行。生生漸滅不復
T0717_.16.0842a02: 増長。由此道理。應知内法諸有學者。不縁
T0717_.16.0842a03: 無明更造諸行。是故惟依外法異生。我説順
T0717_.16.0842a04: 次雜染縁起。最極圓滿。非住内法。是名無
T0717_.16.0842a05: 明轉異殊勝
T0717_.16.0842a06: 復言世尊。云何無明邪行殊勝。世尊告曰。彼
T0717_.16.0842a07: 四無明。於諸諦中。皆能發起増益損減二種
T0717_.16.0842a08: 邪行。復言世尊。如何名爲増益損減二種邪
T0717_.16.0842a09: 行。世尊告曰。由四顛倒。謂於非法見爲是
T0717_.16.0842a10: 法。或於是法見爲非法。或於生天解脱道中。
T0717_.16.0842a11: 非方便者見是方便。是方便者見非方便。如
T0717_.16.0842a12: 是名爲増益邪行。諸有誹謗一切邪見。如是
T0717_.16.0842a13: 名爲損減邪行。是名無明邪行殊勝
T0717_.16.0842a14: 復言世尊。云何無明相状殊勝。世尊告曰。應
T0717_.16.0842a15: 知無明有二種相。一者微細自相殊勝。二者
T0717_.16.0842a16: 遍於可愛非愛倶非境界共相殊勝。所以者
T0717_.16.0842a17: 何。纒縛無明。尚爲微細難知難了。況彼所有
T0717_.16.0842a18: 隨眠無明。相應無明。尚爲微細難知難了。況
T0717_.16.0842a19: 彼所有不共無明。遍於一切可愛非愛。倶非
T0717_.16.0842a20: 境界。覆眞實相顯虚妄相。共相而轉非餘煩
T0717_.16.0842a21: 惱有如是相。是故殊勝。餘身見等共相煩惱。
T0717_.16.0842a22: 亦用無明爲依而轉。是名無明相状殊勝
T0717_.16.0842a23: 復言世尊。云何無明作業殊勝。世尊告曰。應
T0717_.16.0842a24: 知無明略有二種所作事業。一者無明普能
T0717_.16.0842a25: 造作一切流轉所依事業。二者無明普能造
T0717_.16.0842a26: 作一切寂止能障事業。復言世尊。何等名爲
T0717_.16.0842a27: 一切流轉。世尊告曰。若是處轉。若是事轉。
T0717_.16.0842a28: 若如是轉。我總説爲一切流轉。復言世尊。是
T0717_.16.0842a29: 何處轉。世尊告曰。於三世處由我分別。復
T0717_.16.0842b01: 言世尊。是何事轉。世尊告曰。内外六處由
T0717_.16.0842b02: 我取執。復言世尊。云何而轉。世尊告曰。諸
T0717_.16.0842b03: 業異熟相續流轉。由我分別由邪分別。復言
T0717_.16.0842b04: 世尊。云何名爲一切寂止。世尊告曰。一切
T0717_.16.0842b05: 寂止略有四種。一者寂止所依。二者寂止所
T0717_.16.0842b06: 縁。三者寂止作意。四者寂止果成。是名無
T0717_.16.0842b07: 明作業殊勝
T0717_.16.0842b08: 復言世尊。云何無明障礙殊勝。世尊告曰。應
T0717_.16.0842b09: 知無明障礙勝法。障礙廣法。復言世尊。如
T0717_.16.0842b10: 何無明障礙勝法。世尊告曰。言勝法者。能
T0717_.16.0842b11: 攝五根令其和合。所謂慧根障礙。此者
T0717_.16.0842b12: 是無明。是故説名障礙勝法。復言世尊。如
T0717_.16.0842b13: 何無明障礙廣法。世尊告曰。言廣法者。聞
T0717_.16.0842b14: 所成智。思所成智。修所成智。障礙此者即
T0717_.16.0842b15: 是無明。是故説名障礙廣法。復言世尊。如
T0717_.16.0842b16: 説無智名爲無明。此唯智無名無明耶。世尊
T0717_.16.0842b17: 告曰。非唯智無名爲無明。復言世尊。若唯
T0717_.16.0842b18: 智無名爲無明。斯有何過。世尊告曰。若爾
T0717_.16.0842b19: 無明應不可立決定體相。所以者何。聞所成
T0717_.16.0842b20: 智體上。無有思所成智。思所成智體上。無
T0717_.16.0842b21: 有修所成智。一切世間修所成智體上。無有
T0717_.16.0842b22: 一切出世修所成智。出世有學智上。無有諸
T0717_.16.0842b23: 無學智。無學聲聞智上。無有如來等智。若
T0717_.16.0842b24: 如是者。應即是智即是無智。如是無明應不
T0717_.16.0842b25: 可立決定體相。又我於彼三善根中。説有無
T0717_.16.0842b26: 癡。應但癡無説名無癡。然非癡無説名無癡。
T0717_.16.0842b27: 故非明無説名無明。而別有一心所有法。不
T0717_.16.0842b28: 知眞實説名無明。如別有一心所有法。了知
T0717_.16.0842b29: 眞實説名爲智。又唯明無名無明者。應無如
T0717_.16.0842c01: 是一切無明十一殊勝。是故應知。非唯明無
T0717_.16.0842c02: 説名無明。是名無明障礙殊勝
T0717_.16.0842c03: 復言世尊。云何無明隨縛殊勝。世尊告曰。乃
T0717_.16.0842c04: 至有頂三界有情。於諸諦中所有無智隨眠
T0717_.16.0842c05: 隨縛未缺未減。由彼有情説名具縛。又此無
T0717_.16.0842c06: 智。善趣惡趣因果差別。無色有情有其下品。
T0717_.16.0842c07: 色界有情有其中品。欲界有情有其上品。如
T0717_.16.0842c08: 是成就三品無明。諸有情類當來可生。一一
T0717_.16.0842c09: 法爾三品隨縛。此説異生。若諸聖者漸次永
T0717_.16.0842c10: 斷。若具上中定有中下。或有中下而無上中。
T0717_.16.0842c11: 又阿羅漢。雖盡諸漏脱煩惱障。應知尚有所
T0717_.16.0842c12: 知障。攝無明隨縛。如是無明。應知極遠隨
T0717_.16.0842c13: 逐有情。唯除諸佛餘皆隨縛。是名無明隨縛
T0717_.16.0842c14: 殊勝。復言世尊。云何無明對治殊勝。世尊
T0717_.16.0842c15: 告曰。有二妙智對治無明。何等爲二。一依
T0717_.16.0842c16: 他音。或不依止少分有量法界妙智。二依他
T0717_.16.0842c17: 音全分無量法界妙智
T0717_.16.0842c18: 復言世尊。少分有量法界妙智。爲何所縁。有
T0717_.16.0842c19: 何行相。作何事業。世尊告曰。少分有量法
T0717_.16.0842c20: 界妙智。縁四聖諦十六行相。作無明等煩惱
T0717_.16.0842c21: 業。生一切雜染離繋事業
T0717_.16.0842c22: 復言世尊。云何應知生苦之相。世尊告曰。是
T0717_.16.0842c23: 内縁苦所依性故。是外縁苦所依性故。是倶
T0717_.16.0842c24: 縁苦所依性故。復言世尊。内縁苦者其相云
T0717_.16.0842c25: 何。世尊告曰。所謂病苦老苦死苦。復言世
T0717_.16.0842c26: 尊。外縁苦者其相云何。世尊告曰。非愛和
T0717_.16.0842c27: 合。所愛別離。求不得苦。復言世尊。倶縁苦
T0717_.16.0842c28: 者其相云何。世尊告曰。所謂略説五取蘊苦」
T0717_.16.0842c29: 復言世尊。云何名愛。世尊告曰。謂於現在
T0717_.16.0843a01: 自體貪著。復言世尊。後有愛者其相云何。世
T0717_.16.0843a02: 尊告曰。謂於未來自體希求。復言世尊。云何
T0717_.16.0843a03: 喜貪倶行愛耶。世尊告曰。謂於已得攝受資
T0717_.16.0843a04: 財現前境界。深生味著。復言世尊。云何名
T0717_.16.0843a05: 爲彼彼喜愛。世尊告曰。謂於未得攝受資財
T0717_.16.0843a06: 非現境界。種種追求
T0717_.16.0843a07: 復言世尊。云何此愛永斷無餘。世尊告曰。見
T0717_.16.0843a08: 修所斷煩惱斷故。下分上分諸結斷故。畢竟
T0717_.16.0843a09: 斷故。未來苦果諸愛斷故。現在苦果諸愛斷
T0717_.16.0843a10: 故。是名此愛無餘永斷。復言世尊。云何棄
T0717_.16.0843a11: 捨。世尊告曰。諸見所斷煩惱斷故。復言世
T0717_.16.0843a12: 尊。云何變吐。世尊告曰。諸修所斷煩惱斷
T0717_.16.0843a13: 故。復言世尊。云何永盡。世尊告曰。諸下分
T0717_.16.0843a14: 結已永斷故。復言世尊。云何遠離。世尊告
T0717_.16.0843a15: 曰。諸上分結已永斷故。復言世尊。云何永
T0717_.16.0843a16: 滅。世尊告曰。畢竟斷故。復言世尊。云何寂
T0717_.16.0843a17: 靜。世尊告曰。未來苦果愛永斷故。復言世
T0717_.16.0843a18: 尊。云何隱沒。世尊告曰。現在苦果愛永斷
T0717_.16.0843a19:
T0717_.16.0843a20: 復言世尊。云何正見。世尊告曰。所謂現觀
T0717_.16.0843a21: 前方便慧。正現觀慧。及與現觀後所得慧。超
T0717_.16.0843a22: 越所知方便聖教諸邪解行。復言世尊。云何
T0717_.16.0843a23: 正思。世尊告曰。謂於三寶已得證淨。爲所
T0717_.16.0843a24: 依止。於彼功徳隨念思惟。超越歸依外道師
T0717_.16.0843a25: 等。復言世尊。云何正語。世尊告曰。謂聖所
T0717_.16.0843a26: 愛無漏戒攝。無漏作意同時而轉。於四語業
T0717_.16.0843a27: 能正遠離。超越一切諸險惡趣。復言世尊。云
T0717_.16.0843a28: 何正業。世尊告曰。謂聖所愛無漏戒攝。無
T0717_.16.0843a29: 漏作意同時而轉。於三身業能正遠離。超越
T0717_.16.0843b01: 一切諸險惡趣。復言世尊。云何正命。世尊
T0717_.16.0843b02: 告曰。謂聖所愛無漏戒攝。無漏作意同時而
T0717_.16.0843b03: 轉。於邪命趣身語二業能正遠離。超越一
T0717_.16.0843b04: 切諸險惡趣。復言世尊。云何正勤。世尊告
T0717_.16.0843b05: 曰。於上解脱欲樂爲依。發勤精進遠離障礙。
T0717_.16.0843b06: 圓滿對治。復言世尊。云何正念。世尊告曰。
T0717_.16.0843b07: 勤修止觀。諸瑜伽師依止三相。時時於
T0717_.16.0843b08: 三種相中及不放逸。倶行境界心現明記。超
T0717_.16.0843b09: 越遠離修道加行。復言世尊。云何正定。世
T0717_.16.0843b10: 尊告曰。謂由如是七種定具。資助瑩飾心一
T0717_.16.0843b11: 境性。乃至能作如是七支勝進依止。及與引
T0717_.16.0843b12: 發殊勝功徳。作所依止。復言世尊。所有一
T0717_.16.0843b13: 切四念住等菩提分法。皆聖道攝。何縁唯説
T0717_.16.0843b14: 八聖道支以爲道諦。世尊告曰。如是所
T0717_.16.0843b15: 八聖道支。普攝一切菩提分法。復言世尊。於
T0717_.16.0843b16: 苦諦中有四行相。云何初名無常行相。謂於
T0717_.16.0843b17: 苦諦生滅法性。正觀行相。云何第二名苦行
T0717_.16.0843b18: 相。謂於苦諦即以生滅法性爲依。於三種苦
T0717_.16.0843b19: 隨逐法性正觀行相。云何第三名空行相。謂
T0717_.16.0843b20: 於苦諦離實我性。正觀行相。云何第四無我
T0717_.16.0843b21: 行相。謂於苦諦非我相性。正觀行相
T0717_.16.0843b22: 復言世尊。於集諦中有四行相。云何第一名
T0717_.16.0843b23: 因行相。謂於能植衆苦種子因縁愛中。正觀
T0717_.16.0843b24: 行相。云何第二名集行相。謂於續起因縁愛
T0717_.16.0843b25: 中。正觀行相。云何第三名生行相。謂於五
T0717_.16.0843b26: 趣差別生起因縁愛中。正觀行相。云何第四
T0717_.16.0843b27: 名縁行相。謂於能作餘縁引發因縁愛中。正
T0717_.16.0843b28: 觀行相
T0717_.16.0843b29: 復言世尊。於滅諦中有四行相。云何第一名
T0717_.16.0843c01: 滅行相。謂於永斷煩惱滅中。正觀行相。云
T0717_.16.0843c02: 何第二名靜行相。謂於永斷衆苦靜中。正觀
T0717_.16.0843c03: 行相。云何第三名妙行相。謂於永斷無罪清
T0717_.16.0843c04: 淨安樂性中。正觀行相。云何第四名離行相。
T0717_.16.0843c05: 謂於永斷常住性中。正觀行相
T0717_.16.0843c06: 復言世尊。於道諦中有四行相。云何第一名
T0717_.16.0843c07: 道行相。謂於聖道與境相應無顛倒性。正觀
T0717_.16.0843c08: 行相。云何第二名如行相。謂於聖道永出世
T0717_.16.0843c09: 間離諸漏性。正觀行相。云何第三名行行相。
T0717_.16.0843c10: 謂於聖道先聖後聖同所遊履。正觀行相。云
T0717_.16.0843c11: 何第四名出行相。謂於聖道無上性中。正觀
T0717_.16.0843c12: 行相
T0717_.16.0843c13: 復言世尊。何縁聖諦唯有四種。世尊告曰。如
T0717_.16.0843c14: 是四諦。普攝一切染淨因果差別性故
T0717_.16.0843c15: 復言世尊。何縁四諦如是先後次第説耶。世
T0717_.16.0843c16: 尊告曰。由是世間諸病病因病滅良藥相
T0717_.16.0843c17: 法故
T0717_.16.0843c18: 復言世尊。入見道時。於此四諦爲頓現觀爲
T0717_.16.0843c19: 漸現觀。世尊告曰。有別道理名頓現觀。有
T0717_.16.0843c20: 別道理名漸現觀。何別道理名頓現觀。謂自
T0717_.16.0843c21: 内證眞諦聖智。於眞智境非安立義。總相縁
T0717_.16.0843c22: 故名頓現觀。何別道理名漸現觀。謂初業智
T0717_.16.0843c23: 及後得智。觀察自相及因果相。由作行相別
T0717_.16.0843c24: 相縁故。名漸現觀
T0717_.16.0843c25: 復言世尊。若有如是四聖諦者。何縁世尊復
T0717_.16.0843c26: 説二諦。謂世俗諦及勝義諦。世尊告曰。即
T0717_.16.0843c27: 於如是四聖諦中。若法住智所行境界。是世
T0717_.16.0843c28: 俗諦。若自内證最勝義智所行境界。非安立
T0717_.16.0843c29: 智所行境界。名勝義諦
T0717_.16.0844a01: 復言世尊。如是四諦。於聖非聖皆悉是諦。何
T0717_.16.0844a02: 縁如來唯説聖諦。世尊告曰。如是四諦。於
T0717_.16.0844a03: 非聖者。唯由法爾説名爲諦。不由正智決定
T0717_.16.0844a04: 信故説名爲諦。於諸聖者。亦由法爾説名爲
T0717_.16.0844a05: 諦。亦由正智決定信故。説名爲諦。是故如
T0717_.16.0844a06: 來唯説四種名爲聖諦
T0717_.16.0844a07: 復言世尊。全分無量法界妙智。爲何所縁。有
T0717_.16.0844a08: 何行相。作何事業。世尊告曰。此智亦以如
T0717_.16.0844a09: 是四諦。爲其所縁。除諦相想清淨行相。入
T0717_.16.0844a10: 一切種諸諦行相。於作有情一切義利。趣向
T0717_.16.0844a11: 行相。少分有量法界妙智。若諸聲聞。於作
T0717_.16.0844a12: 有情一切義利。無有棄背趣向行相。若諸
T0717_.16.0844a13: 覺。於作有情一切義利。棄背行相全分無
T0717_.16.0844a14: 量法界妙智。能作一切煩惱所知二障離繋
T0717_.16.0844a15: 所依事業。又作證得一切種智極淨法界所
T0717_.16.0844a16: 依事業。又作救濟一切有情一切災患所依
T0717_.16.0844a17: 事業。是名無明對治殊勝。時薄伽梵説是經
T0717_.16.0844a18: 已。諸苾芻衆默然領悟。深心隨喜歎未曾有。
T0717_.16.0844a19: 聞佛所説皆大歡喜。信受奉行
T0717_.16.0844a20: 分別縁起初勝法門經卷下
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