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阿毘達磨大毘婆沙論 (No. 1545_ 五百大阿羅漢玄奘譯 ) in Vol. 27

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T1545_.27.0401a01: 一切法皆是所縁何獨四諦。答應作是説。此
T1545_.27.0401a02: 不依攝不依所縁而作是説。然於建立四
T1545_.27.0401a03: 聖諦時。慧用最勝。故作是説。於四聖諦應
T1545_.27.0401a04: 知慧根。如於建立四證淨時。信用最勝故
T1545_.27.0401a05: 作是説。於四證淨應知信根。如於建立
T1545_.27.0401a06: 四正勝時。精進用最勝故作是説。於四正
T1545_.27.0401a07: 勝應知精進根。如於建立四念住時。念用
T1545_.27.0401a08: 最勝故作是説。於四念住應知念根。如於
T1545_.27.0401a09: 建立四神足時。定用最勝故作是説。於四
T1545_.27.0401a10: 神足應知定根。此中亦爾。有作是説。此
T1545_.27.0401a11: 依所縁。問慧根既能縁一切法。何獨四諦
T1545_.27.0401a12: 作是説耶。答若法有漏無漏慧縁。此中偏
T1545_.27.0401a13: 説。虚空非擇滅唯有漏慧縁故此不説
T1545_.27.0401a14: *説一切有部發智大毘婆沙論*卷第七十七
T1545_.27.0401a15:
T1545_.27.0401a16:
T1545_.27.0401a17:
T1545_.27.0401a18: 阿毘達磨大毘婆沙論卷第七十
T1545_.27.0401a19:
T1545_.27.0401a20:  五百大阿羅漢等造 
T1545_.27.0401a21:  *三藏法師玄奘奉  詔譯 
T1545_.27.0401a22:   結蘊第二中十門納息第四之八
T1545_.27.0401a23: 如契經説。尊者舍利子作如是言。諸善法
T1545_.27.0401a24: 生皆四聖諦攝趣四聖諦。問三諦有爲説生
T1545_.27.0401a25: 可爾。滅諦無爲既無生義。如何可説諸善
T1545_.27.0401a26: 法生攝在四諦。答此經意説諸善法生無不
T1545_.27.0401a27: 攝在四聖諦中。不言四諦一一皆攝所生
T1545_.27.0401a28: 善法。於理何違。復次生有二種。一有自性
T1545_.27.0401a29: 故名爲生。二從縁起故名爲生。有自性故
T1545_.27.0401b01: 名爲生者。生言顯體非滅壞義。從縁起故
T1545_.27.0401b02: 名爲生者。生言欲顯從縁起義。諸善法中
T1545_.27.0401b03: 具二生者三諦所攝。唯有自性故名生者
T1545_.27.0401b04: 滅諦所攝。故經所説。亦不違理。復次生有
T1545_.27.0401b05: 二種。一作用生。二彼得生。諸善法中具二
T1545_.27.0401b06: 生者三諦所攝。唯彼得生者滅諦所攝。擇滅
T1545_.27.0401b07: 雖不生而得生故。脇尊者曰。此契經中説
T1545_.27.0401b08: 諸忍智名所生善。此諸忍智隨應攝在四
T1545_.27.0401b09: 聖諦中不言遍攝言趣諦者是縁諦義。謂
T1545_.27.0401b10: 苦忍苦智道諦攝縁苦諦。集忍集智道諦攝
T1545_.27.0401b11: 縁集諦。滅忍滅智道諦攝縁滅諦。道忍道智
T1545_.27.0401b12: 道諦攝縁道諦
T1545_.27.0401b13: 如契經説。佛告苾芻。一切如來應正等覺
T1545_.27.0401b14: 説拔濟法。謂四聖諦。宣説開示四聖諦法。
T1545_.27.0401b15: 拔濟有情出生死故。問何故説此拔濟法
T1545_.27.0401b16: 耶。答欲顯要由自勤修道有拔濟義不
T1545_.27.0401b17: 由他修。云何知然契經説故。如契經説。有
T1545_.27.0401b18: 婆羅門名道徳迦。來詣佛所到已頂禮世
T1545_.27.0401b19: 尊雙足合掌恭敬而説頌言
T1545_.27.0401b20:     稽首此人間 勇猛眞梵志
T1545_.27.0401b21:     淨眼普觀照 願能除我疑
T1545_.27.0401b22: 問今此頌中欲顯何義。答彼婆羅門禀性懶
T1545_.27.0401b23: 惰謂他修道能除自惑。故對佛説愛語伽
T1545_.27.0401b24: 他。欲顯世尊是天梵志乘勇猛願來生人
T1545_.27.0401b25: 間。爲濟有情已修聖道。唯願哀愍除我疑
T1545_.27.0401b26: 惑。世尊於是爲説頌言
T1545_.27.0401b27:     我於脱汝疑 必無自在力
T1545_.27.0401b28:     要汝見勝法 方能越瀑流
T1545_.27.0401b29: 今此頌中。世尊欲顯無他修道斷自惑義。
T1545_.27.0401c01: 若有此義我坐樹下修聖道時。一切有情
T1545_.27.0401c02: 煩惱應斷。我於一切具大慈悲。而諸有情
T1545_.27.0401c03: 惑未頓斷故無他道斷自惑義。如他服藥
T1545_.27.0401c04: 自病不除。要自服藥其病方愈。由此故知
T1545_.27.0401c05: 要自修道有拔濟義不由他修。是故世尊
T1545_.27.0401c06: 説拔濟法。此拔濟法即四聖諦。欲令有情
T1545_.27.0401c07: 依此修道。見四聖諦斷自疑惑。問言拔濟
T1545_.27.0401c08: 者是何義耶。答從嶮難處引諸有情置平
T1545_.27.0401c09: 坦處故名拔濟。嶮難處者。謂異生性如深
T1545_.27.0401c10: 坑谷及山巖等諸可畏處。平坦處者。謂諸聖
T1545_.27.0401c11: 性如大王路。由佛宣説四聖諦法。從異生
T1545_.27.0401c12: 性極嶮難處。引諸有情置諸聖性極平坦
T1545_.27.0401c13: 處。謂令入道及得道果故名拔濟。復次
T1545_.27.0401c14: 從平等處引入正性故名拔濟。平等處者
T1545_.27.0401c15: 謂世第一法。正性者謂苦法智忍。由佛宣説
T1545_.27.0401c16: 四聖諦法。引諸有情從世第一法入苦法
T1545_.27.0401c17: 智忍故名拔濟。復次從大苦處引諸有情
T1545_.27.0401c18: 置大樂處故名拔濟。大苦處者謂生死。大
T1545_.27.0401c19: 樂處者謂涅槃。由佛宣説四聖諦法引諸
T1545_.27.0401c20: 有情令出生死得大涅槃故名拔濟。問何
T1545_.27.0401c21: 故四諦名拔濟法非界處蘊。答觀四聖諦
T1545_.27.0401c22: 入道得果離染盡漏。觀界處蘊不如是故。
T1545_.27.0401c23: 復次觀四聖諦令所化者近入聖道近證
T1545_.27.0401c24: 法身。觀界處蘊是遠加行。謂修行者遠加行
T1545_.27.0401c25: 中初習業位觀十八界。已串修位觀十二處。
T1545_.27.0401c26: 超作意位觀於五蘊。燸頂忍等近加行中。方
T1545_.27.0401c27: 觀四諦能入聖道證果法身。故唯四諦名
T1545_.27.0401c28: 拔濟法
T1545_.27.0401c29: 問言聖諦者是何義耶。爲是善故名爲聖
T1545_.27.0402a01: 諦。爲無漏故名爲聖諦。爲聖者成就故名
T1545_.27.0402a02: 聖諦耶。設爾何失。三皆有過。所以者何。若
T1545_.27.0402a03: 是善故名聖諦者。四中後二可名聖諦唯
T1545_.27.0402a04: 是善故。前二既通三種如何亦名聖諦。若
T1545_.27.0402a05: 無漏故名聖諦者。四中後二可名聖諦是
T1545_.27.0402a06: 無漏故。前二既有漏如何名聖諦。若聖者成
T1545_.27.0402a07: 就故名聖諦者。非聖者亦成就如何獨名聖
T1545_.27.0402a08: 諦。如説誰成就苦集諦。謂一切有情。誰成
T1545_.27.0402a09: 就滅諦。謂不具縛者。答應作是説。聖者成
T1545_.27.0402a10: 就故名聖諦。問若爾善通前二種難第三難
T1545_.27.0402a11: 云何通。答聖具成四故名聖諦。異生不爾。
T1545_.27.0402a12: 問亦有聖者不具成四如具縛者。見道初
T1545_.27.0402a13: 心滅諦爾時猶未成故。答時分少故非如異
T1545_.27.0402a14: 生。謂具縛者見道初心雖未成四。此後必
T1545_.27.0402a15: 具成就四種。異生怛時不具成四。是故苦
T1545_.27.0402a16: 等獨名聖諦。復次聖者品中有具成四故
T1545_.27.0402a17: 名聖諦。異生品中無成四者故非彼諦。復
T1545_.27.0402a18: 次若聖法印印相續者得聖者名彼所有諦
T1545_.27.0402a19: 故名聖諦。復次若已得聖所愛戒名爲聖
T1545_.27.0402a20: 者彼所有諦故名聖諦。復次若已得聖慧
T1545_.27.0402a21: 名爲聖者。彼所有諦故名聖諦。復次若已
T1545_.27.0402a22: 得聖奢摩他毘鉢舍那。名爲聖者彼所有
T1545_.27.0402a23: 諦故名聖諦。復次若已得聖財名爲聖者。
T1545_.27.0402a24: 彼所有諦故名聖諦。復次若已入聖胎名
T1545_.27.0402a25: 爲聖者。彼所有諦故名聖諦。復次若已得
T1545_.27.0402a26: 聖覺支道支名爲聖者。彼所有諦故名聖
T1545_.27.0402a27: 諦。尊者僧伽筏蘇説曰。佛在世時異生聖者
T1545_.27.0402a28: 共興諍論。諸異生説諸行是常樂淨有我。諸
T1545_.27.0402a29: 聖者説諸行無常苦空非我。諸異生説我言
T1545_.27.0402b01: 是諦。聖者復説我言是諦。爲滅諍故。共詣
T1545_.27.0402b02: 佛所請佛決之。佛作是言。聖言是諦餘言
T1545_.27.0402b03: 非諦。所以者何。聖於苦等現知見覺所言
T1545_.27.0402b04: 是諦異生不爾。是故四諦唯屬聖者非諸
T1545_.27.0402b05: 異生故名聖諦。尊者世友作如是説。如是
T1545_.27.0402b06: 四諦唯諸聖者聖慧通達故名聖諦
T1545_.27.0402b07: 問苦聖諦云何。答如契經説。生苦老苦病苦
T1545_.27.0402b08: 死苦非愛會苦愛別離苦求不得苦。略説一
T1545_.27.0402b09: 切五取蘊苦是名苦聖諦。應知此中與生
T1545_.27.0402b10: 相合故名生苦。與住異相合故名老苦。與
T1545_.27.0402b11: 逼惱相合故名病苦。與滅相合故名死苦。
T1545_.27.0402b12: 與非愛會相合故名非愛會苦。與愛別離
T1545_.27.0402b13: 相合故名愛別離苦。與不自在不隨所欲
T1545_.27.0402b14: 相合故名求不得苦。如是諸苦皆是有漏取
T1545_.27.0402b15: 蘊所攝。故名略説一切五取蘊苦。復次生是
T1545_.27.0402b16: 一切苦安足處苦之良田故名生苦。老能衰
T1545_.27.0402b17: 變可愛盛年故名老苦。病能損壞可愛安
T1545_.27.0402b18: 適故名病苦。死能斷滅可愛壽命故名死
T1545_.27.0402b19: 苦。不可愛境與身合時引生衆苦故名非
T1545_.27.0402b20: 愛會苦。諸可愛境遠離身時引生衆苦故
T1545_.27.0402b21: 名愛別離苦。求如意事不果遂時引生衆
T1545_.27.0402b22: 苦故名求不得苦。如是諸苦皆是有漏取
T1545_.27.0402b23: 蘊所攝。故名略説一切五取蘊苦。問五取蘊
T1545_.27.0402b24: 苦其量廣大何故名略。答苦雖廣大而略
T1545_.27.0402b25: 説之故名爲略。謂五取蘊苦患極多不可
T1545_.27.0402b26: 廣説欲令所化總生厭離故略説之。譬如
T1545_.27.0402b27: 有人多諸過惡不可廣説。有問彼過但
T1545_.27.0402b28: 可總答是極惡人言雖是略而過甚廣。此
T1545_.27.0402b29: 亦如是故名略説五取蘊苦
T1545_.27.0402c01: 問於諸蘊中爲有樂不。設爾何失。二倶有
T1545_.27.0402c02: 過。所以者何。若諸蘊中亦有樂者。何故名
T1545_.27.0402c03: 苦諦而不名樂諦。若諸蘊中全無樂者。契
T1545_.27.0402c04: 經所説當云何通。如契經説。大名當知。色
T1545_.27.0402c05: 若一向有苦無樂。非樂所隨不生喜樂。
T1545_.27.0402c06: 遠離樂者有情不應爲樂於色起貪起
T1545_.27.0402c07: 著。以諸色中有苦有樂。亦樂所隨亦生喜
T1545_.27.0402c08: 樂。不離樂故有情爲樂於諸色中起貪起
T1545_.27.0402c09: 著。乃至於識廣説亦爾。又説三受各定建立
T1545_.27.0402c10: 不相雜亂。謂樂及苦不苦不樂。又契經説。道
T1545_.27.0402c11: 依資糧涅槃依道。以道樂故得涅槃樂。道
T1545_.27.0402c12: 既是樂如何蘊中可説無樂。答應作是説。
T1545_.27.0402c13: 於諸蘊中亦有少樂。以諸蘊中苦多樂少
T1545_.27.0402c14: 少從多故但名苦蘊如毒瓶中置一渧蜜。
T1545_.27.0402c15: 少從多故但名毒瓶。諸蘊亦爾。樂少苦多唯
T1545_.27.0402c16: 名苦諦。有作是説。於諸蘊中全無樂故但
T1545_.27.0402c17: 名苦諦。問若爾經説當云何通。答相待立
T1545_.27.0402c18: 名假説有樂。謂受上苦時於中苦起樂
T1545_.27.0402c19: 想。受中苦時於下苦起樂想受地獄苦
T1545_.27.0402c20: 時於傍生苦起樂想。受傍生苦時於鬼界
T1545_.27.0402c21: 苦起樂想。受鬼界苦時於人苦起樂想。
T1545_.27.0402c22: 受人苦時於天苦起樂想。受有漏苦時
T1545_.27.0402c23: 於無漏道亦生樂想。故説有樂復有説者。
T1545_.27.0402c24: 若依世間施設於諸蘊中亦説有樂。謂諸
T1545_.27.0402c25: 世間飢時得食渇時得飮。寒時得煖熱時得
T1545_.27.0402c26: 冷行疲倦時得車馬等。皆言得樂。若依賢
T1545_.27.0402c27: 聖施設於諸蘊中應説無樂。謂諸聖者從
T1545_.27.0402c28: 無間獄。乃至有頂諸蘊界處。皆等觀見如熱
T1545_.27.0402c29: 鐵團評曰。應知此中初説爲善。苦多樂少
T1545_.27.0403a01: 但名苦諦
T1545_.27.0403a02: 問苦集聖諦云何。答如契經説。諸所有愛及
T1545_.27.0403a03: 後有愛。喜倶行愛彼彼喜愛。是名苦集聖諦。
T1545_.27.0403a04: 問諸有漏法能爲因義皆是集諦。何故世尊
T1545_.27.0403a05: 但説集諦是愛非餘。答愛於施設集聖諦
T1545_.27.0403a06: 中。勢用増強非餘有漏。故偏説愛是集非
T1545_.27.0403a07: 餘。然有漏法皆是集諦。如施設行蘊中思
T1545_.27.0403a08: 最勝故説思非餘。而實相應不相應行皆是
T1545_.27.0403a09: 行蘊。是故偏説愛爲集諦。復次愛是三世衆
T1545_.27.0403a10: 苦因本。道路由緒能作生縁。集起勝故偏説
T1545_.27.0403a11: 集諦。復次愛能數數招集苦果勝故偏説。
T1545_.27.0403a12: 如有頌言
T1545_.27.0403a13:     如樹根未拔 斫斫還復生
T1545_.27.0403a14:     未斷愛隨眠 數數感衆苦
T1545_.27.0403a15: 復次愛於有情能燒能潤是故偏説。因時能
T1545_.27.0403a16: 潤果時能燒。如熱油*渧墮在身時能燒能
T1545_.27.0403a17: 潤。愛於有情亦復如是。復次以愛能起如
T1545_.27.0403a18: 起尸鬼能招生業。是故偏説。如有水處有
T1545_.27.0403a19: 起尸鬼能起死尸。有愛身中有招生業能
T1545_.27.0403a20: 招生死。復次以愛能攝有情無情内外諸
T1545_.27.0403a21: 事是故偏説。攝有情者。由愛勢力攝
T1545_.27.0403a22: 妻子奴婢作使。象馬牛羊駝驢等事。攝無情
T1545_.27.0403a23: 者。由愛勢力攝受宮殿舍宅珍財及穀麥
T1545_.27.0403a24: 等。復次愛能長養男身女身是故偏説。謂諸
T1545_.27.0403a25: 有情由愛勢力能正供養父母師長。及能
T1545_.27.0403a26: 養育妻子作使朋友眷屬乃至禽獸由愛勢
T1545_.27.0403a27: 力。從一谷中殘害生類持至餘谷養育其
T1545_.27.0403a28: 子。復次以愛勢力欲得未來生趣自體。由
T1545_.27.0403a29: 欲得故便起希望。由希望故即便求覓。由
T1545_.27.0403b01: 求覓故得生趣體故偏説愛。復次愛能滋
T1545_.27.0403b02: 潤諸有生死令不萎枯是故偏説。如水能
T1545_.27.0403b03: 潤樹木藥草令不萎枯。復次愛能潤識生
T1545_.27.0403b04: 後有芽。謂由愛力得入母胎滋潤精血令
T1545_.27.0403b05: 住胎藏是故偏説。復次若有所依所縁行
T1545_.27.0403b06: 相。能起愛者即此所依所縁行相起餘煩惱。
T1545_.27.0403b07: 猶如魚王所遊止處小魚皆隨。此亦如是
T1545_.27.0403b08: 由此説愛名煩惱王是故偏説。復次若相
T1545_.27.0403b09: 續中有貪愛者。諸餘煩惱皆集其中。如潤
T1545_.27.0403b10: 濕衣塵垢易著。是故偏説愛爲集諦。復次
T1545_.27.0403b11: 若相續中有貪愛水。諸餘煩惱皆悉樂住。如
T1545_.27.0403b12: 有水處魚蝦蟇等皆悉樂住是故偏説。復次
T1545_.27.0403b13: 愛如熾火能燒一切。又如鹹水飮無足時
T1545_.27.0403b14: 是故偏説。如熾火中投諸物類。悉皆燒盡
T1545_.27.0403b15: 無充足時。又如渇人飮以鹹水。隨飮隨渇
T1545_.27.0403b16: 無厭足時。如是身中未離愛者貪著境界
T1545_.27.0403b17: 無滿足時。復次愛能和合別異有情令不
T1545_.27.0403b18: 別異是故偏説。如水和合別異砂等令不
T1545_.27.0403b19: 相離。復次愛令有情善法生澁無所堪能。
T1545_.27.0403b20: 愛潤有情令有住著不能出離是故偏
T1545_.27.0403b21: 説。謂諸有情由愛勢力所修善法生澁無
T1545_.27.0403b22: 能。又潤有情令於生死所在執著不能
T1545_.27.0403b23: 超昇。如蠅蜂等至酥油蜜。濕皮等上膠粘
T1545_.27.0403b24: 翅足不能飛空。復次愛於有情因位果位。
T1545_.27.0403b25: 所作有異是故偏説。謂所起愛於諸有情因
T1545_.27.0403b26: 時隨順如善親友。果時違害如惡怨家。如
T1545_.27.0403b27: 諸商人入海採寶。至一洲渚遇邏刹斯。先
T1545_.27.0403b28: 現善顏作諸愛語。以禮供事請以爲夫。後
T1545_.27.0403b29: 知委信方便誘引。禁鐵城中飮食血肉。漸至
T1545_.27.0403c01: 都盡唯有餘骨。愛邏刹斯亦復如是。先令
T1545_.27.0403c02: 有情嬉戲造惡。後令墮惡趣受種種劇苦。
T1545_.27.0403c03: 復次愛是起因是故偏説。如契經説。業爲生
T1545_.27.0403c04: 因愛爲起因生死流轉。復次愛難斷離是
T1545_.27.0403c05: 故偏説。如人忽遇二邏刹斯。一作母形難
T1545_.27.0403c06: 可免離。二作怨形易可免離。如是有情
T1545_.27.0403c07: 未離欲染。有二煩惱數數現行。一者貪欲
T1545_.27.0403c08: 難可斷離。二者瞋恚易可斷離。復次愛數
T1545_.27.0403c09: 現行微細難覺是故偏説。如善鏇師所用
T1545_.27.0403c10: 利器。所有斷盡微細難知。復次愛於有支
T1545_.27.0403c11: 漸立三種是故偏説。謂初起時説名爲愛。
T1545_.27.0403c12: 次増廣位説名爲取。死後得果説名無明。
T1545_.27.0403c13: 復次有十染法愛爲上首是故偏説。如契
T1545_.27.0403c14: 經説。佛告阿難。縁愛故求。縁求故得。縁得
T1545_.27.0403c15: 故集。縁集故貪。縁貪故著。縁著故慳。縁慳
T1545_.27.0403c16: 故攝受。縁攝受故守護。縁守護故執持刀
T1545_.27.0403c17: 杖。鬪諍欺誑諂詐輕侮。生無量種惡不善法。
T1545_.27.0403c18: 復次愛於染汚八等至中勢力増強是故偏
T1545_.27.0403c19: 説。如説味相應初靜慮。爲在定時味。爲出
T1545_.27.0403c20: 定已味。應言出定已味。非在定時味。乃至
T1545_.27.0403c21: 味相應非想非非想處廣説亦爾。復次佛説
T1545_.27.0403c22: 貪愛縛諸異生如繩繋鳥是故偏説。復次
T1545_.27.0403c23: 佛説貪愛如網如藤籠縛難免是故偏説。
T1545_.27.0403c24: 復次佛説貪愛深廣難渡猶如大海是故
T1545_.27.0403c25: 偏説。復次佛説貪愛長遠如河難可尋
T1545_.27.0403c26: 偃是故偏説。如契經説言長河者喩三
T1545_.27.0403c27: 種愛。謂欲愛色愛無色愛。復次以佛説貪
T1545_.27.0403c28: 愛難斷難破難可越度是故偏説。復次佛
T1545_.27.0403c29: 説貪愛多諸過患熾盛堅牢是故偏説。復次
T1545_.27.0404a01: 佛説貪愛能令界別地別部別及能生長
T1545_.27.0404a02: 一切煩惱是故偏説。由如是等種種因縁。
T1545_.27.0404a03: 有漏法中。唯愛一種世尊偏説爲集聖諦。而
T1545_.27.0404a04: 集聖諦非唯愛攝
T1545_.27.0404a05: 問苦滅聖諦云何。答如契經説。即諸所有愛
T1545_.27.0404a06: 及後有愛喜倶行愛彼彼喜愛。無餘斷棄吐
T1545_.27.0404a07: 盡離滅靜沒。是名苦滅聖諦。問既説諸愛無
T1545_.27.0404a08: 餘斷等名滅聖諦。即集亦滅如何但説苦滅
T1545_.27.0404a09: 聖諦。答此亦應説集滅聖諦。而不説者是
T1545_.27.0404a10: 有餘説。復次已説苦滅當知即説集諦亦
T1545_.27.0404a11: 滅。以苦與集是一物故。復次若説苦滅應
T1545_.27.0404a12: 知已説集諦亦滅。要滅其因果乃滅故。復
T1545_.27.0404a13: 次爲所化者欣樂滅故但説苦滅。謂所化
T1545_.27.0404a14: 者於苦厭心勝於厭集。無始時來爲苦逼
T1545_.27.0404a15: 故。今聞佛説苦滅聖諦便生歡喜言。此弊
T1545_.27.0404a16: 惡衆苦滅盡甚爲快哉。由此喜心速求證
T1545_.27.0404a17: 滅。由如是等種種因縁世尊但説苦滅聖
T1545_.27.0404a18: 諦。而不説爲集滅聖諦。問趣苦滅道聖諦
T1545_.27.0404a19: 云何。答如契經説八支聖道。謂正見乃至正
T1545_.27.0404a20: 定。是名趣苦滅道聖諦。問此亦應説趣集
T1545_.27.0404a21: 滅道。如何但説趣苦滅道。答此亦應説趣
T1545_.27.0404a22: 集滅道。而不説者是有餘説。復次已説趣
T1545_.27.0404a23: 苦滅道當知即説趣集滅道。以苦與集非
T1545_.27.0404a24: 別物故。復次若説趣苦滅道應知已説趣
T1545_.27.0404a25: 集滅道。要滅因已果方滅故。復次爲所化者
T1545_.27.0404a26: 欣樂滅道故作是説。謂所化者厭苦情深聞
T1545_.27.0404a27: 説此道能趣苦滅極生歡喜。由此速能修
T1545_.27.0404a28: 道加行。是故但説趣苦滅道。復次欲顯聖
T1545_.27.0404a29: 道唯能遮苦令永不生故作是説。謂設問
T1545_.27.0404b01: 道。汝爲有力令因非因果非果不。道答不
T1545_.27.0404b02: 能。然諸因縁能生苦者。我能對治令不生
T1545_.27.0404b03: 苦。是故但説趣苦滅道。復次爲欲遮遣於
T1545_.27.0404b04: 道誹謗。是故但説趣苦滅道。謂有幼年七
T1545_.27.0404b05: 八歳等證無學果。乃至百歳壽命方盡。於其
T1545_.27.0404b06: 中間受種種苦。如受四百四病等苦。世人
T1545_.27.0404b07: 見之便誹謗道。言此聖道不能盡苦。是故
T1545_.27.0404b08: 世尊作如是説。聖道能滅後有衆苦。由如
T1545_.27.0404b09: 是等種種因縁。世尊但説趣苦滅道。而不
T1545_.27.0404b10: 説爲趣集滅道
T1545_.27.0404b11: 問何故世尊先説苦諦。乃至最後説道諦
T1545_.27.0404b12: 耶。答隨順文辭故作是説。謂作是説文
T1545_.27.0404b13: *辭隨順。復次若作是説隨順説者。受者持
T1545_.27.0404b14: 者非餘次第。復次依現觀時故作是説。謂
T1545_.27.0404b15: 次第法略有三種。一生起次第。二易説次第。
T1545_.27.0404b16: 三現觀次第。生起次第者。謂四念住四靜慮
T1545_.27.0404b17: 四無色等。諸瑜伽師先起身念住。是故先説。
T1545_.27.0404b18: 乃至後起法念住。是故後説。靜慮無色廣説
T1545_.27.0404b19: 亦爾。易説次第者。謂四正勝四神足五根五
T1545_.27.0404b20: 力七等覺支八道支等。雖四正勝倶時而有
T1545_.27.0404b21: 而易説故。先説斷惡後説修善。於斷惡中
T1545_.27.0404b22: 先説斷已生惡。後説遮未生惡。於修善中
T1545_.27.0404b23: 先説起未生善。後説増已生善。若作是説。
T1545_.27.0404b24: 言*辭輕便四神足等廣説亦爾。現觀次第者。
T1545_.27.0404b25: 謂四聖諦。諸瑜伽師於現觀位。先現觀苦
T1545_.27.0404b26: 故佛先説。次現觀集故佛次説。次現觀滅
T1545_.27.0404b27: 故佛次説。後現觀道故佛後説
T1545_.27.0404b28: 問因論生論。何故行者入現觀時。先現觀
T1545_.27.0404b29: 苦乃至最後現觀道耶。答依麁細故。謂四
T1545_.27.0404c01: 諦中苦諦最麁故先現觀。漸次乃至道諦最
T1545_.27.0404c02: 細故後現觀。如學射時先射麁物。漸次乃
T1545_.27.0404c03: 至能射毛端。復次以迷苦愚能持迷集愚。
T1545_.27.0404c04: 乃至迷滅愚能持迷道愚。若未除迷苦愚
T1545_.27.0404c05: 終不能除迷集愚。乃至若未除迷滅愚終
T1545_.27.0404c06: 不能除迷道愚。故先現觀苦乃至最後現
T1545_.27.0404c07: 觀道。復次以迷苦愚能引迷集愚。乃至迷
T1545_.27.0404c08: 滅愚能引迷道愚。若未遮迷苦愚必不能
T1545_.27.0404c09: 遮迷集愚。乃至若未遮迷滅愚必不能遮
T1545_.27.0404c10: 迷道愚。故先現觀苦乃至最後現觀道。復
T1545_.27.0404c11: 次以苦諦觀能引集諦觀。乃至滅諦觀能
T1545_.27.0404c12: 引道諦觀。若未起苦諦觀必不能起集諦
T1545_.27.0404c13: 觀。乃至若未起滅諦觀必不能起道諦觀。
T1545_.27.0404c14: 故先現觀苦乃至最後現觀道。復次以苦
T1545_.27.0404c15: 諦觀是集諦觀因本道路由緒能作生縁集
T1545_.27.0404c16: 起。乃至滅諦觀是道諦觀。因本道路由緒能
T1545_.27.0404c17: 作生縁集起。若未起苦諦觀必不能起集
T1545_.27.0404c18: 諦觀。乃至若未起滅諦觀必不能起道諦
T1545_.27.0404c19: 觀故。先現觀苦乃至最後現觀道。復次苦
T1545_.27.0404c20: 諦觀是集諦觀加行所依門安足處。乃至滅
T1545_.27.0404c21: 諦觀是道諦觀加行所依門安足處。若未起
T1545_.27.0404c22: 苦諦觀必不能起集諦觀。乃至若未起滅
T1545_.27.0404c23: 諦觀必不能起道諦觀故。先現觀苦乃至
T1545_.27.0404c24: 最後現觀道。脇尊者言。修觀行者知五取
T1545_.27.0404c25: 蘊如病如癰如箭等已。次求其因知是集
T1545_.27.0404c26: 諦。次求無處知是滅諦。後求對治知是道
T1545_.27.0404c27: 諦。如軟弱人身遭病等。爲苦所逼便起念
T1545_.27.0404c28: 言。我此病等因何而生。知因風熱痰癊等
T1545_.27.0404c29: 起。復作是念。何當得愈知除滅時。復作是
T1545_.27.0405a01: 念。由何當愈知服藥等。由此因縁故先現
T1545_.27.0405a02: 觀苦。乃至最後現觀道。復次修觀行者知
T1545_.27.0405a03: 五取蘊多諸過患。次求其因次求其滅後
T1545_.27.0405a04: 求對治。如人有子專行劫盜。作如是念。
T1545_.27.0405a05: 我子因誰而作此惡知因惡友。復作是念。
T1545_.27.0405a06: 子所行惡何時當止知調善時復作是念。
T1545_.27.0405a07: 誰令調善知由善友。由此因縁故先現觀
T1545_.27.0405a08: 苦。乃至最後現觀道
T1545_.27.0405a09: 問先因後果隨順次第。何故行者先現觀苦
T1545_.27.0405a10: 後現觀集。答知苦斷集次第順故。問知苦
T1545_.27.0405a11: 斷集順何次第。答此順世間伐樹次第。謂
T1545_.27.0405a12: 伐樹者先斷枝等然後拔根。伐生死樹次
T1545_.27.0405a13: 第亦爾。先知苦者如斷枝等。後斷集者如
T1545_.27.0405a14: 拔樹根。問先道後滅隨順次第。何故行者先
T1545_.27.0405a15: 現觀滅後現觀道。答證滅修道次第順故。
T1545_.27.0405a16: 問證滅修道順何次第。答此順所趣能趣
T1545_.27.0405a17: 次第。若先説修道後説證滅者。不知此道
T1545_.27.0405a18: 爲是誰道。若先説證滅後説修道者。即知
T1545_.27.0405a19: 此道是趣滅道。如人問他當示我道。他反
T1545_.27.0405a20: 詰言汝問何道。其人報言問某城道。他遂答
T1545_.27.0405a21: 言此是彼道。先説證滅後説修道。應知。亦
T1545_.27.0405a22: 爾擧滅示道順次第故。復次諸瑜伽師。先
T1545_.27.0405a23: 以縁三諦道斷迷三諦愚。後以縁道諦道
T1545_.27.0405a24: 斷迷道諦愚。故先現觀滅後乃現觀道。譬
T1545_.27.0405a25: 如有人先觀他面知其好醜。後欲自知面
T1545_.27.0405a26: 好醜故取鏡照之。由此因縁先現觀滅後
T1545_.27.0405a27: 現觀道。問現觀諦時爲觀自相爲觀共
T1545_.27.0405a28: 相。設爾何失。二倶有過。所以者何。若觀自
T1545_.27.0405a29: 相諸法自相差別無邊。應無觀諦得究竟
T1545_.27.0405b01: 者。且地自相無邊差別。觀未窮盡而便命
T1545_.27.0405b02: 終。況更能觀諸餘自相。若觀共相如何四
T1545_.27.0405b03: 諦不頓現觀復於何時以如實智觀諦自
T1545_.27.0405b04: 相。於諦自相。若不能觀云何名爲現觀諦
T1545_.27.0405b05: 者。答應作是説觀於共相。問如何四諦不
T1545_.27.0405b06: 頓現觀。答現觀諦時雖觀共相而不現觀
T1545_.27.0405b07: 一切共相。謂但現觀少分共相然自共相差
T1545_.27.0405b08: 別無邊。且地大種亦名自相亦名共相。名
T1545_.27.0405b09: 自相者對三大種。名共相者一切地界皆
T1545_.27.0405b10: 堅相故。大種造色合成色蘊。如是色蘊亦
T1545_.27.0405b11: 名自相亦名共相。名自相者對餘四蘊。
T1545_.27.0405b12: 名共相者諸色皆有變礙相故。即五取蘊
T1545_.27.0405b13: 合成苦諦。如是苦諦亦名自相亦名共相。
T1545_.27.0405b14: 名自相者對餘三諦。名共相者諸蘊皆有
T1545_.27.0405b15: 逼迫相故。思惟如是共逼迫相。即是思惟
T1545_.27.0405b16: 苦及非常空非我相。亦即名爲苦諦現觀。如
T1545_.27.0405b17: 是現觀若對諸諦名自相觀。若對諸蘊
T1545_.27.0405b18: 名共相觀。由對諸蘊名共相觀。故現觀時
T1545_.27.0405b19: 名觀共相。由對諸諦名自相觀。故於四
T1545_.27.0405b20: 諦不頓現觀。復次一諦非四。四諦非一。故
T1545_.27.0405b21: 於四諦不頓現觀。復次一行相非四。四行
T1545_.27.0405b22: 相非一。故於四諦不頓現觀。復次有漏無
T1545_.27.0405b23: 漏相各差別。故於四諦不頓現觀。復次有
T1545_.27.0405b24: 爲無爲相各差別。故於四諦不頓現觀。復
T1545_.27.0405b25: 次果因所證能證各別。故於四諦不頓現
T1545_.27.0405b26: 觀。復次以四聖諦或相有異或性相異。故
T1545_.27.0405b27: 無一時頓現觀義。復次能覺所覺根與
T1545_.27.0405b28: 義。行相所縁境與有境相各有別。故於四
T1545_.27.0405b29: 諦不頓現觀。復次於一一諦尚不頓觀。況
T1545_.27.0405c01: 有一時頓觀四諦。謂現觀位先別觀欲界
T1545_.27.0405c02: 苦。後合觀色無色界苦。先別觀欲界集。後
T1545_.27.0405c03: 合觀色無色界集。先別觀欲界滅。後合觀
T1545_.27.0405c04: 色無色界滅。先別觀欲界道。後合觀色無色
T1545_.27.0405c05: 界道。故無頓觀四聖諦義
T1545_.27.0405c06: 問因論生論。何故行者先別觀欲界苦。後合
T1545_.27.0405c07: 觀色無色界苦耶。答依麁細相而起現觀。
T1545_.27.0405c08: 欲界苦麁故先現觀。色無色界苦細故後現
T1545_.27.0405c09: 觀。問若爾色界苦麁應先現觀。無色界苦細
T1545_.27.0405c10: 應後現觀。如何一時觀二界*苦。答倶定地
T1545_.27.0405c11: 攝故合現觀。謂欲界苦非定地攝故先別觀。
T1545_.27.0405c12: 色無色界苦倶定地攝故後合觀。復次欲界
T1545_.27.0405c13: 苦與身倶現執受故先別觀。色無色苦不與
T1545_.27.0405c14: 身倶非現執受故後合觀。復次欲界苦現
T1545_.27.0405c15: 痛逼迫。如荷重擔故先別觀色無色界苦
T1545_.27.0405c16: 非現*痛逼迫如荷重擔故後合觀。復次欲
T1545_.27.0405c17: 界苦現惱行者如現怨敵故先別觀。色無色
T1545_.27.0405c18: 界苦非現惱行者如現怨敵故後合觀。復次
T1545_.27.0405c19: 欲界苦近故先別觀。色無色界苦遠故後合
T1545_.27.0405c20: 觀。如近遠如是隣逼非隣逼。和合非和合。
T1545_.27.0405c21: 此身衆同分。餘身衆同分。應知亦爾。復次欲
T1545_.27.0405c22: 界苦現見故先別觀。色無色界苦不現見故
T1545_.27.0405c23: 後合觀。問入現觀位於色無色界苦若不
T1545_.27.0405c24: 現見云何名現觀耶。答現見有二種。一執
T1545_.27.0405c25: 受現見。二離染現見。入現觀位於欲界苦
T1545_.27.0405c26: 具二現見故名現觀。於色無色界*苦唯
T1545_.27.0405c27: 有離染現見故名現觀。如商賈者有兩擔
T1545_.27.0405c28: 財。一自身擔二使他擔。自身擔者具二現
T1545_.27.0405c29: 見。一知重現見。二知財現見。使他擔者唯
T1545_.27.0406a01: 一現見。謂知財現見。復次欲界苦有善不善
T1545_.27.0406a02: 無記三種故先別觀。色無色界苦唯有善無
T1545_.27.0406a03: 記二種故後合觀。復次行者成就欲界異生
T1545_.27.0406a04: 性故先別觀欲界苦。不成就色無色界異
T1545_.27.0406a05: 生性故。後合觀色無色界苦。謂法應爾。若
T1545_.27.0406a06: 成就此界異生性者。即先觀此界*苦。復次
T1545_.27.0406a07: 於欲界苦先起誹謗故先別現觀而生於
T1545_.27.0406a08: 信。於色無色界苦後起誹謗故後合現觀
T1545_.27.0406a09: 而生於信。由如是等種種因縁。先別觀欲
T1545_.27.0406a10: 界苦。後合觀色無色界苦。三諦現觀准此
T1545_.27.0406a11: 應知
T1545_.27.0406a12: 問若以共相現觀諦者。復於何時以如實
T1545_.27.0406a13: 智觀諦自相。於諦自相若不能觀。云何名
T1545_.27.0406a14: 爲現觀諦者。答非如實智於諸自相以自
T1545_.27.0406a15: 相觀名諦現觀。而如實智於諸自相。以共
T1545_.27.0406a16: 相觀名諦現觀。復次於諦自相共相無知。
T1545_.27.0406a17: 現觀諦時一切頓斷雖觀共相。而亦得名
T1545_.27.0406a18: 如實現觀諸諦自相。復次苦非常等名諦自
T1545_.27.0406a19: 相。此於諸蘊即名共相。故於諸諦觀苦
T1545_.27.0406a20: 等時。即名現觀自相共相。蘊等自相差別
T1545_.27.0406a21: 無邊。觀之不能斷諸煩惱。故現觀位不各
T1545_.27.0406a22: 別觀。問入現觀時既總觀蘊。如何於諦不
T1545_.27.0406a23: 總觀耶。答入現觀時觀四諦理。斷迷四諦
T1545_.27.0406a24: 別相煩惱。無一煩惱總迷四諦。故於四諦
T1545_.27.0406a25: 不總現觀。於諸蘊中有總迷惑。故於諸蘊
T1545_.27.0406a26: 得總現觀。又蘊自相非諸諦理。無始已了故
T1545_.27.0406a27: 不復觀四諦自相無始未了。故今於彼各
T1545_.27.0406a28: 別現觀
T1545_.27.0406a29: *説一切有部發智大毘婆沙論*卷第七十八
T1545_.27.0406b01:
T1545_.27.0406b02:
T1545_.27.0406b03: 阿毘達磨大毘婆沙論卷第七十
T1545_.27.0406b04:
T1545_.27.0406b05:  五百大阿羅漢等造 
T1545_.27.0406b06:  *三藏法師玄奘奉  詔譯 
T1545_.27.0406b07:   結蘊第二中十門納息第四之九
T1545_.27.0406b08: 如契經説。苦聖諦應以慧遍知。阿毘達磨
T1545_.27.0406b09: 説。智所遍知謂一切法。問若一切法是所遍
T1545_.27.0406b10: 知如阿毘達磨説。何故契經唯説以慧應
T1545_.27.0406b11: 遍知苦。答契經唯依出世間慧。説苦聖諦
T1545_.27.0406b12: 是應遍知。阿毘達磨總依世間出世間慧。説
T1545_.27.0406b13: 一切法是所遍知。如世間出世間有漏無漏
T1545_.27.0406b14: 縛解繋不繋應知亦爾。復次契經唯依近遍
T1545_.27.0406b15: 知慧説苦聖諦是應遍知。阿毘達磨依近遠
T1545_.27.0406b16: 慧説一切法是所遍知。如近遠隣逼非隣
T1545_.27.0406b17: 逼和合非和合應知亦爾。復次契經唯依觀
T1545_.27.0406b18: 共相慧説苦聖諦是應遍知阿毘達磨總依
T1545_.27.0406b19: 觀自相共相慧説一切法是所遍知。如自相
T1545_.27.0406b20: 共相慧。自相共相覺自相共相作意應知亦
T1545_.27.0406b21: 爾。復次契經唯依不共慧説苦聖諦是應遍
T1545_.27.0406b22: 知。阿毘達磨總依共不共慧説一切法是所
T1545_.27.0406b23: 遍知。復次契經依現觀時説苦聖諦是應遍
T1545_.27.0406b24: 知。阿毘達磨依行諦時説一切法是所遍
T1545_.27.0406b25: 知。復次契經依施設覺説苦聖諦是應遍
T1545_.27.0406b26: 知。阿毘達磨依勝義覺説一切法是所遍
T1545_.27.0406b27: 知。問施設覺者義何謂耶。答依果麁顯易
T1545_.27.0406b28: 見。方便説遍知苦。依生死因不續。方便説
T1545_.27.0406b29: 永斷集。依具二徳不在身。方便説應證滅。
T1545_.27.0406c01: 依能永斷諸煩惱道。方便説應修道。如是
T1545_.27.0406c02: 名爲施設覺義。非盡理故立施設名。脇尊
T1545_.27.0406c03: 者言。世尊唯説應遍知苦。或謂唯苦是應遍
T1545_.27.0406c04: 知。故對法中説一切法是所遍知。世尊唯説
T1545_.27.0406c05: 集應永斷。或謂唯集是應永斷故。對法中説
T1545_.27.0406c06: 有漏法皆應永斷。世尊唯説滅應作證。或謂
T1545_.27.0406c07: 唯滅是應作證。故對法中依得作證説諸善
T1545_.27.0406c08: 法皆應作證。世尊唯説道應修習。或謂唯道
T1545_.27.0406c09: 是應修習。故對法中總説一切善有爲法皆
T1545_.27.0406c10: 應修習。此則顯示經義不了。阿毘達磨是了
T1545_.27.0406c11: 義説。復次爲令永斷生死道路故佛唯説
T1545_.27.0406c12: 應遍知苦。謂有身見是六十二見趣根本。見
T1545_.27.0406c13: 趣是餘煩惱根本。諸餘煩惱是業根本。諸業
T1545_.27.0406c14: 復是異熟根本。依止異熟生長一切善不善
T1545_.27.0406c15: 無記法。由此輪轉生死無窮。遍知苦時斷
T1545_.27.0406c16: 有身見。身見斷故生死路絶。故佛唯説應遍
T1545_.27.0406c17: 知苦。復次爲令永斷五我見十五我所見。
T1545_.27.0406c18: 故佛唯説應遍知苦。復次爲令永斷有身
T1545_.27.0406c19: 見邊執見。及爲證得空無願三摩地。故佛唯
T1545_.27.0406c20: 説應遍知苦。復次從無始來諸有情類於
T1545_.27.0406c21: 五取蘊。起我有情命者生者及養育者數取
T1545_.27.0406c22: 趣想。誰能斷此諸惡倒想。令得法想謂苦
T1545_.27.0406c23: 遍知。故佛唯説應遍知苦。復次從無始來
T1545_.27.0406c24: 於苦非常空非我蘊起常樂我淨想。誰能
T1545_.27.0406c25: 斷此諸顛倒想。令得無顛倒想謂苦遍知。
T1545_.27.0406c26: 故佛唯説應遍知苦。復次從無始來諸有情
T1545_.27.0406c27: 類。雖爲諸蘊損惱逼切如荷重擔。而於諸
T1545_.27.0406c28: 蘊希求貪著。如諸嬰兒。雖爲乳母打罵逼
T1545_.27.0406c29: 切。而歸附之。欲令有情斷蘊貪著。故佛唯
T1545_.27.0407a01: 説應遍知苦。復次從無始來諸有情類。由
T1545_.27.0407a02: 諸煩惱惡行顛倒。令心心所於境邪曲。誰
T1545_.27.0407a03: 令正直謂苦遍知。故佛唯説應遍知苦。復次
T1545_.27.0407a04: 諸瑜伽師若遍知苦便能安住無倒想心。設
T1545_.27.0407a05: 彼現觀苦聖諦已。於餘聖諦不復現觀。有
T1545_.27.0407a06: 人問言此五取蘊爲苦爲樂。答言唯苦如
T1545_.27.0407a07: 熱鐵團。復問取蘊爲常非常。答言非常一刹
T1545_.27.0407a08: 那後決定不住。復問取蘊爲淨不淨。答言不
T1545_.27.0407a09: 淨如糞穢聚。復問取蘊有我無我。答言無我
T1545_.27.0407a10: 作者受者皆不可得唯空行聚。此無顛倒由
T1545_.27.0407a11: 苦遍知。故佛唯説應遍知苦。復次取蘊如病
T1545_.27.0407a12: 性不調適。取蘊如癰性能逼惱。取蘊如箭
T1545_.27.0407a13: 性能損害。取蘊如刀性能傷切。取蘊如毒性
T1545_.27.0407a14: 能殺害。取蘊如火性能焚燒。取蘊如怨性
T1545_.27.0407a15: 不饒益。取蘊如邊城恒爲種種業煩惱賊
T1545_.27.0407a16: 之所侵擾。能知此者謂苦遍知。故佛唯説
T1545_.27.0407a17: 應遍知苦。復次諸瑜伽師。若遍知苦名遇眞
T1545_.27.0407a18: 佛出現世間。名入勝義如理正法。名眞出
T1545_.27.0407a19: 家。名眞受用正法財寶得無障礙。故佛唯
T1545_.27.0407a20: 説應遍知苦。復次諸瑜伽師。若遍知苦名
T1545_.27.0407a21: 捨曾縁得未曾縁。名捨共得不共。名捨
T1545_.27.0407a22: 世間得出世間。故佛唯説應遍知苦。復次
T1545_.27.0407a23: 諸瑜伽師。若遍知苦開未曾開聖道門。故能
T1545_.27.0407a24: 捨未曾捨異生性。能得未曾得聖性。故佛唯
T1545_.27.0407a25: 説應遍知苦。復次諸瑜伽師。若遍知苦捨名
T1545_.27.0407a26: 得名捨界得界捨性得性捨名得名者。謂
T1545_.27.0407a27: 捨異生名得聖者名捨界得界者。謂捨異
T1545_.27.0407a28: 生界分。得聖者界分。捨性得性者。謂捨異
T1545_.27.0407a29: 生種性。得聖者種性。故佛唯説應遍知苦。
T1545_.27.0407b01: 復次諸瑜伽師。若遍知苦得心不得心因。
T1545_.27.0407b02: 得苦不得苦因。得明不得明因。故佛唯
T1545_.27.0407b03: 説應遍知苦。復次諸瑜伽師。若遍知苦捨五
T1545_.27.0407b04: 同分得八同分。五同分者謂五無間業同分。
T1545_.27.0407b05: 八同分者謂四向四果同分。故佛唯説應遍
T1545_.27.0407b06: 知苦。復次諸瑜伽師。若遍知苦則捨如柳絮
T1545_.27.0407b07: 異生性。住如帝幢佛法性。故佛唯説應遍知
T1545_.27.0407b08: 苦。復次諸瑜伽師。若遍知苦名爲最初得法
T1545_.27.0407b09: 證淨。故佛唯説應遍知苦。復次諸瑜伽師。若
T1545_.27.0407b10: 遍知苦名最初得無有是處。如契經説無
T1545_.27.0407b11: 有是處。見聖諦者故斷他命越所學處
T1545_.27.0407b12: 乃至廣説。故佛唯説應遍知苦。復次諸瑜伽
T1545_.27.0407b13: 師。若遍知苦名爲最初入大法海。登大法
T1545_.27.0407b14: 山。摧大怨敵。昇大法座。故佛唯説應遍知
T1545_.27.0407b15: 苦。復次苦應遍知非皆永斷。集應永斷不
T1545_.27.0407b16: 應唯遍知。滅應作證不應唯遍知。道應
T1545_.27.0407b17: 修習不應唯遍知。故佛唯説應遍知苦。復
T1545_.27.0407b18: 次於四聖諦皆應遍知。苦在最初故唯説
T1545_.27.0407b19:
T1545_.27.0407b20: 如契經説。苦集聖諦應以慧永斷。阿毘達
T1545_.27.0407b21: 磨説。應永斷者謂有漏法。若説唯愛是集
T1545_.27.0407b22: 諦者。應問彼言諸有漏法皆應永斷如對
T1545_.27.0407b23: 法説。何故世尊唯説愛應永斷非餘一切
T1545_.27.0407b24: 有漏法耶。彼應如前愛爲集。答若説一切
T1545_.27.0407b25: 有漏法因是集諦者。應問苦諦亦應永斷
T1545_.27.0407b26: 何故唯説集應永斷。答佛爲捨苦故作是
T1545_.27.0407b27: 説汝等若欲捨衆苦者應永斷集。集永斷
T1545_.27.0407b28: 故苦則不生名眞捨苦。復次佛爲捨果故
T1545_.27.0407b29: 作是説。汝等若欲捨苦果者應永斷因。因
T1545_.27.0407c01: 永斷故苦果不生名眞捨果。復次爲止苦
T1545_.27.0407c02: 流故作是説。如止流者當堰水源。欲止
T1545_.27.0407c03: 苦流應永斷集。復次永斷集故。便害倶因
T1545_.27.0407c04: 離倶繋。得無漏離繋得。滅有頂遍行因。故
T1545_.27.0407c05: 佛唯説集應永斷。復次若斷因者果即隨斷。
T1545_.27.0407c06: 若滅因者果即隨滅。若棄因者果即隨棄。若
T1545_.27.0407c07: 吐因者果即隨吐。故佛唯説集應永斷。復
T1545_.27.0407c08: 次世尊欲令諸有情類捨蘊重擔故作是
T1545_.27.0407c09: 説。謂如有人荷負重擔經嶮難處。而復蹎
T1545_.27.0407c10: 蹶爲擔逼切欲脱無由。有人語言欲脱此
T1545_.27.0407c11: 擔當斷擔索乃可脱之。如是有情荷蘊
T1545_.27.0407c12: 重擔經歴生死諸嶮難處。爲蘊重擔之所
T1545_.27.0407c13: 逼切故。佛告言汝等若欲脱蘊重擔當永
T1545_.27.0407c14: 斷集。集既斷已蘊擔便脱。復次爲對外道
T1545_.27.0407c15: 故作是説。謂諸外道苦果所逼。雖厭苦果
T1545_.27.0407c16: 而不斷因。如愚癡狗捨人逐塊。故佛告彼
T1545_.27.0407c17: 汝等厭苦當永斷集。集因斷已苦果不生便
T1545_.27.0407c18: 得解脱。復次集引三界下中上果。若永斷
T1545_.27.0407c19: 集苦果不生。是故世尊告有情類。汝等厭
T1545_.27.0407c20: 苦當永斷集。復次集能生長三種苦果。若
T1545_.27.0407c21: 永斷集彼不生長。是故世尊告有情類。若
T1545_.27.0407c22: 厭三苦當永斷集。復次集能生長四種苦
T1545_.27.0407c23: 生。若永斷集彼不生長。是故世尊告有情
T1545_.27.0407c24: 類。若厭四苦當永斷集。復次集能生長五
T1545_.27.0407c25: 種苦趣。若永斷集彼不生長。是故世尊告
T1545_.27.0407c26: 有情類。若厭五苦當永斷集。復次苦但應
T1545_.27.0407c27: 捨不應斷之。故佛唯説集應永斷。由如
T1545_.27.0407c28: 是等種種因縁世尊唯説集應永斷
T1545_.27.0407c29: 如契經説苦滅聖諦應以慧作證。阿毘達
T1545_.27.0408a01: 磨説得作證者謂諸善法。問若諸善法皆
T1545_.27.0408a02: 應作證如對法説。何故世尊唯作是説滅
T1545_.27.0408a03: 應作證。答滅是解脱離繋爲相。故佛唯説
T1545_.27.0408a04: 滅應作證。復次滅無處所亦無所依。故佛
T1545_.27.0408a05: 唯説滅應作證。復次滅雖是因而無有果。
T1545_.27.0408a06: 滅雖是果而無有因。故佛唯説滅應作證。
T1545_.27.0408a07: 復次滅雖是因而無有因。滅雖是果而無
T1545_.27.0408a08: 有果。故佛唯説滅應作證。復次滅是能作
T1545_.27.0408a09: 非有能作。是縁非有縁。是離非有離。故
T1545_.27.0408a10: 佛唯説滅應作證。復次滅令蘊無而不變
T1545_.27.0408a11: 法。故佛唯説滅應作證。復次滅能息三墮
T1545_.27.0408a12: 四遮五故佛唯説滅應作證。復次滅是一味
T1545_.27.0408a13: 廣大道果。能淨四姓及諸名言名無上法。
T1545_.27.0408a14: 故佛唯説滅應作證復次滅唯無漏得通二
T1545_.27.0408a15: 種。滅唯非學非無學得通三種。滅一諦攝得
T1545_.27.0408a16: 三諦攝。滅唯不繋得通三種。滅唯不斷得通
T1545_.27.0408a17: 二種。故佛唯説滅應作證。復次滅是善亦是
T1545_.27.0408a18: 常。是善亦離世。是善亦離蘊。是善無三品。
T1545_.27.0408a19: 是善無前後。故佛唯説滅應作證。復次滅
T1545_.27.0408a20: 是沙門果非沙門。是婆羅門果非婆羅門。是
T1545_.27.0408a21: 梵行果非梵行。是道果非道。故佛唯説滅
T1545_.27.0408a22: 應作證。復次爲證滅故證有爲善。故佛唯
T1545_.27.0408a23: 説滅應作證。由如是等種種因縁。故佛唯
T1545_.27.0408a24: 説滅應作證
T1545_.27.0408a25: 如契經説。趣苦滅道聖諦應以慧修習。阿
T1545_.27.0408a26: 毘達磨説應修習法者謂有爲善法。問諸
T1545_.27.0408a27: 有爲善皆應修習如對法説。何故世尊唯
T1545_.27.0408a28: 作是説應修聖道。答聖道應修不應永
T1545_.27.0408a29: 斷。非如餘善應斷應修。故佛唯説應修
T1545_.27.0408b01: 聖道。復次聖道唯有得修習修。非如餘善
T1545_.27.0408b02: 具四種修。所謂得習對治除遣。故佛唯説應
T1545_.27.0408b03: 修聖道。復次聖道具善無漏二聖。非如餘
T1545_.27.0408b04: 善唯有善聖。故佛唯説應修聖道。復次聖
T1545_.27.0408b05: 道應修不斷縁彼貪等煩惱。非如餘善亦
T1545_.27.0408b06: 修亦斷縁彼煩惱。故佛唯説應修聖道。復
T1545_.27.0408b07: 次聖道應修是出非沒。非如餘善雖是應
T1545_.27.0408b08: 修亦出亦沒。謂出欲界沒初靜慮。乃至出
T1545_.27.0408b09: 無所有處沒非想非非想處。故佛唯説應
T1545_.27.0408b10: 修聖道。問得聖道者離欲染已生初靜
T1545_.27.0408b11: 慮。乃至離無所有處染已生非想非非想
T1545_.27.0408b12: 處。如何聖道是出非沒。答雖有是事而諸
T1545_.27.0408b13: 聖道不招異熟。非如餘善能招異熟。故諸
T1545_.27.0408b14: 聖道唯名爲出。復次修習聖道能損諸有。
T1545_.27.0408b15: 能害諸有。能破諸有修習餘善長養諸有。
T1545_.27.0408b16: 攝益諸有。任持諸有。故佛唯説應修聖道。
T1545_.27.0408b17: 復次修習聖道斷有流轉生老病死令不
T1545_.27.0408b18: 相續。修習餘善續有流轉生老病死不令
T1545_.27.0408b19: 間斷。故佛唯説應修聖道。復次修習聖道
T1545_.27.0408b20: 是趣苦有世間生老病死滅行。修習餘善是
T1545_.27.0408b21: 趣苦有世間生老病死集行。故佛唯説應
T1545_.27.0408b22: 修聖道。復次修習聖道非有身見事。乃至
T1545_.27.0408b23: 不墮苦集諦攝。修習餘善是有身見事。乃
T1545_.27.0408b24: 至墮在苦集諦攝。故佛唯説應修聖道。復
T1545_.27.0408b25: 次修習聖道非界趣生生老病死流轉之因。
T1545_.27.0408b26: 修習餘善是界趣生生老病死流轉之因。故
T1545_.27.0408b27: 佛唯説應修聖道。復次修習聖道令界趣
T1545_.27.0408b28: 生生老病死流轉都盡。修習餘善令界趣生
T1545_.27.0408b29: 生老病死流轉無盡。故佛唯説應修聖道。
T1545_.27.0408c01: 復次聖道唯是可愛可愛果。可喜可喜果。可
T1545_.27.0408c02: 意可意果。可欣可欣果。可樂可樂果。餘善不
T1545_.27.0408c03: 爾。故佛唯説應修聖道。復次聖道是沙門
T1545_.27.0408c04: 是沙門果。是婆羅門是婆羅門果。是梵行是
T1545_.27.0408c05: 梵行果。是道是道果。故佛唯説應修聖道。
T1545_.27.0408c06: 復次修習聖道定趣涅槃。修習餘善所趣
T1545_.27.0408c07: 不定。故佛唯説應修聖道。由如是等種種
T1545_.27.0408c08: 因縁。故佛唯説應修聖道
T1545_.27.0408c09: 有十六行相縁四聖諦起。謂縁苦諦有四
T1545_.27.0408c10: 行相。一苦二非常三空四非我。縁集諦有
T1545_.27.0408c11: 四行相。一因二集三生四縁。縁滅諦有四
T1545_.27.0408c12: 行相。一滅二靜三妙四離。縁道諦有四行
T1545_.27.0408c13: 相。一道二如三行四出。問十六行相名有十
T1545_.27.0408c14: 六實體有幾。有作是説。名有十六實體有
T1545_.27.0408c15: 七。謂縁苦諦四種行相名有四種實體亦
T1545_.27.0408c16: 四。縁餘三諦各四行相名雖有四實體唯
T1545_.27.0408c17: 一。問何故縁苦有四行相名有四種實體
T1545_.27.0408c18: 亦四。縁餘三諦而不爾耶。答縁苦行相是
T1545_.27.0408c19: 四顛倒近對治故。如四顛倒名體各四。縁餘
T1545_.27.0408c20: 三諦所起行相非四顛倒近對治。故名雖有
T1545_.27.0408c21: 四實體唯一。評曰應作是説。十六行相名
T1545_.27.0408c22: 與實體倶有十六。如名與體。名施設體施
T1545_.27.0408c23: 設。名異相體異相。名異性體異性。名差別體
T1545_.27.0408c24: 差別。名建立體建立。名覺了體覺了。應知亦
T1545_.27.0408c25: 爾。問言行相者自性是何。答自性是慧。應
T1545_.27.0408c26: 知此中慧是行相。亦是能行亦是所行。與慧
T1545_.27.0408c27: 相應心心所法雖非行相而是能行亦是所
T1545_.27.0408c28: 行。與慧倶有不相應行。及餘有法雖非行
T1545_.27.0408c29: 相亦非能行而是所行。有作是説。言行
T1545_.27.0409a01: 相者總以一切心心所法爲其自性。若作
T1545_.27.0409a02: 是説。諸心心所皆是行相。亦是能行亦是所
T1545_.27.0409a03: 行。餘一切法雖非行相亦非能行而是所
T1545_.27.0409a04: 行。復有説者。所言行相以一切法爲其自
T1545_.27.0409a05: 性。若作是説。諸相應法亦是行相。亦是能行
T1545_.27.0409a06: 亦是所行。不相應法雖是行相亦是所行而
T1545_.27.0409a07: 非能行。評曰應作是説。言行相者自性是
T1545_.27.0409a08: 慧如初所説。如是名爲行相自性。我物自
T1545_.27.0409a09: 體相分本性
T1545_.27.0409a10: 已説自性所以今當説。問何故名行相。行
T1545_.27.0409a11: 相是何義。答於諸境相簡擇而轉是行相義。
T1545_.27.0409a12: 問何故名苦廣説乃至何故名出。答傷痛逼
T1545_.27.0409a13: 迫如荷重擔。違逆聖心故名爲苦。由二
T1545_.27.0409a14: 縁故説名非常。一由所作。二由屬縁。由所
T1545_.27.0409a15: 作者。諸有爲法一刹那頃能有所作。第二刹
T1545_.27.0409a16: 那不復能作。由屬縁者諸有爲法繋屬衆
T1545_.27.0409a17: 縁。方有所作違我所見故名爲空。違於我
T1545_.27.0409a18: 見故名非我。如種子法故名爲因。能等出
T1545_.27.0409a19: 現故名爲集。令有續起故名爲生。能有成
T1545_.27.0409a20: 辦故名爲縁。譬如埿團輪繩水等衆縁和
T1545_.27.0409a21: 合成辦瓶等。取蘊永盡故名爲滅。有爲相息
T1545_.27.0409a22: 故名爲靜。是善是常故名爲妙。最極安隱
T1545_.27.0409a23: 故名爲離。是離自體非有離故。違害邪道
T1545_.27.0409a24: 故名爲道。違害非理故名爲如。趣涅槃宮
T1545_.27.0409a25: 故名爲行。能永超度故名爲出。是能出性非
T1545_.27.0409a26: 沒性故。復次麁重所逼故名爲苦。性不究
T1545_.27.0409a27: 竟故名非常。内離士夫作者受者遣作受
T1545_.27.0409a28: 者故名爲空。性不自在故名非我。引發諸
T1545_.27.0409a29: 有故名爲因。令有等現故名爲集能有
T1545_.27.0409b01: 滋産故名爲生。有所造作故名爲縁。性不
T1545_.27.0409b02: 相續盡諸相續故名爲滅。三火永寂故名爲
T1545_.27.0409b03: 靜。脱諸災横故名爲妙。出衆過患故名爲
T1545_.27.0409b04: 離。是出要路故名爲道。能契正理故名爲
T1545_.27.0409b05: 如。能正趣向故名爲行。永超生死故名爲
T1545_.27.0409b06:
T1545_.27.0409b07: 問有四行相觀生死果。何故此果但名苦
T1545_.27.0409b08: 諦不名非常空非我諦。答亦應説爲非常
T1545_.27.0409b09: 等諦。而不説者是有餘説。復次既説爲苦
T1545_.27.0409b10: 諦當知已説爲非常空及非我諦以相同
T1545_.27.0409b11: 故。復次苦相不共唯有漏法是苦非餘故名
T1545_.27.0409b12: 苦諦。非常等三是餘共相。謂非常相三諦皆
T1545_.27.0409b13: 有。空非我相遍一切法。故此不名非常等
T1545_.27.0409b14: 諦。復次苦違諸有。有情聞之能捨生死故
T1545_.27.0409b15: 名苦諦。美妙飮食持與小兒。若語是苦彼
T1545_.27.0409b16: 便遠棄。語非常等彼無捨心。是故不名非
T1545_.27.0409b17: 常等諦。復次生死有苦愚智同信。外道聞之
T1545_.27.0409b18: 亦不誹謗。聞非常等有不生信。故名苦
T1545_.27.0409b19: 諦非非常等。復次能知所知易分別故。但
T1545_.27.0409b20: 名苦諦非非常等。謂佛世尊説有苦智故
T1545_.27.0409b21: 此所知但名苦諦。如智所知。覺所覺。根根
T1545_.27.0409b22: 義。行相所縁。有境及境。應知亦爾。復次此苦
T1545_.27.0409b23: 諦名舊所傳説是舊文句。過去諸佛過殑伽
T1545_.27.0409b24: 沙皆以苦名表示此諦。今佛亦爾故不應
T1545_.27.0409b25: 責。復次此諦四相苦相最初。是故世尊但名
T1545_.27.0409b26: 苦諦。問有四行相觀生死因。何故此因但
T1545_.27.0409b27: 名集諦不名因等三種諦耶。答亦應説爲
T1545_.27.0409b28: 因生縁諦而不説者是有餘説。復次既説
T1545_.27.0409b29: 爲集諦當知已説因生縁諦以相同故。復
T1545_.27.0409c01: 次能知所知易分別故但名集諦非因生
T1545_.27.0409c02: 縁。謂佛世尊説有集智故此所知但名集
T1545_.27.0409c03: 諦。如智所知覺所覺等應知亦爾。復次此
T1545_.27.0409c04: 集諦名舊所傳説是舊文句。過去諸佛過殑
T1545_.27.0409c05: 伽沙皆以集名表示此諦。今佛亦爾故不
T1545_.27.0409c06: 應責。復次集相但於有漏法有。招集生死
T1545_.27.0409c07: 非無漏故。因生縁相無漏亦有。聖道亦名
T1545_.27.0409c08: 因生縁故。集不共故立以諦名。是故世尊但
T1545_.27.0409c09: 名集諦。問有四行相觀於涅槃。何故涅槃
T1545_.27.0409c10: 唯名滅諦不名靜等三種諦耶。答亦應説
T1545_.27.0409c11: 爲靜妙離諦。而不説者是有餘説。復次既
T1545_.27.0409c12: 説爲滅諦當知已説靜妙離諦以相同
T1545_.27.0409c13: 故。復次能知所知易分別故但名滅諦非
T1545_.27.0409c14: 靜妙離。謂佛世尊説有滅智故此所知但
T1545_.27.0409c15: 名滅諦。如智所知覺所覺等應知亦爾。復
T1545_.27.0409c16: 次滅名不共故立諦名。滅名唯顯究竟滅
T1545_.27.0409c17: 故。靜名濫定妙離濫道故不名爲靜妙離
T1545_.27.0409c18: 諦。復次此滅諦名舊所傳説是舊文句。過去
T1545_.27.0409c19: 諸佛過殑伽沙皆以滅名表示此諦。今佛亦
T1545_.27.0409c20: 爾故不應責。復次此諦四相滅相最初是故
T1545_.27.0409c21: 世尊但名滅諦。問有四行相觀於聖道。何
T1545_.27.0409c22: 故聖道但名道諦不名如等三種諦耶。答
T1545_.27.0409c23: 亦應説爲如行出諦。而不説者是有餘説。
T1545_.27.0409c24: 復次既説爲道諦當知已説如行出諦以
T1545_.27.0409c25: 相同故。復次能知所知易分別故。但名道
T1545_.27.0409c26: 諦非如行出。謂佛世尊説有道智。故此所
T1545_.27.0409c27: 知但名道諦。如智所知覺所覺等應知亦
T1545_.27.0409c28: 爾。復次道名唯顯趣涅槃路故立諦名。如
T1545_.27.0409c29: 濫正理。行通有漏。出通涅槃。故此不名
T1545_.27.0410a01: 如行出諦。復次此道諦名舊所傳説是舊文
T1545_.27.0410a02: 句。過去諸佛過殑伽沙皆以道名表示此
T1545_.27.0410a03: 諦。今佛亦爾故不應責。復次此諦四相道相
T1545_.27.0410a04: 最初是故世尊但名道諦
T1545_.27.0410a05: 毘奈耶説。世尊有時爲四天王先以聖語
T1545_.27.0410a06: 説四聖諦四天王中二能領解二不領解。世
T1545_.27.0410a07: 尊憐愍饒益彼故。以南印度邊國俗語説
T1545_.27.0410a08: 四聖諦。謂瑿泥迷泥&T050460;部達&MT03305;*部。二天
T1545_.27.0410a09: 王中一能領解一不領解。世尊憐愍饒益彼
T1545_.27.0410a10: 故。復以一種篾戻車語説四聖諦。謂摩奢
T1545_.27.0410a11: 覩奢僧攝摩薩縛怛羅毘刺遲。時四天王皆
T1545_.27.0410a12: 得領解。問佛以聖語説四聖諦能令所化
T1545_.27.0410a13: 皆得解不。設爾何失。二倶有過。所以者何。
T1545_.27.0410a14: 若言能者後二天王聞聖語説何故不解。若
T1545_.27.0410a15: 不能者伽他所説當云何通。如有頌言
T1545_.27.0410a16:     佛以一音演説法 衆生隨類各得解
T1545_.27.0410a17:     皆謂世尊同其語 獨爲我説種種義
T1545_.27.0410a18: 一音者謂梵音。若至那人來在會坐。謂佛
T1545_.27.0410a19: 爲説*至那音義。如是礫迦葉筏那達刺陀末
T1545_.27.0410a20: &MT03305;婆佉沙覩貨羅博喝羅等人來在會坐。各
T1545_.27.0410a21: 各謂佛獨爲我説自國音義。聞已隨類各
T1545_.27.0410a22: 得領解。又貪行者來在會坐。聞佛爲説不
T1545_.27.0410a23: 淨觀義。若瞋行者來在會坐。聞佛爲説慈
T1545_.27.0410a24: 悲觀義。若癡行者來在會坐。聞佛爲説縁
T1545_.27.0410a25: 起觀義。憍慢行等類此應知。此伽他中既
T1545_.27.0410a26: 作是説。如何可説佛以聖語。説四聖諦不
T1545_.27.0410a27: 令一切所化有情皆得領解。有作是説。佛
T1545_.27.0410a28: 以聖語説四聖諦能令一切所化有情皆
T1545_.27.0410a29: 得領解。問若爾何故後二天王聞聖語説而
T1545_.27.0410b01: 不能解。答彼四天王意樂有異。爲滿彼意
T1545_.27.0410b02: 故佛異説。謂二天王作如是念。若佛爲我
T1545_.27.0410b03: 以聖語説四聖諦者我能受行。第三天王
T1545_.27.0410b04: 作如是念。若佛爲我以南印度邊國俗語
T1545_.27.0410b05: 説四諦者我能受行弟四天王作如是念。
T1545_.27.0410b06: 若佛爲我隨以一種*篾戻車語説四諦者
T1545_.27.0410b07: 我能受行。是故世尊隨彼意説。復次世尊
T1545_.27.0410b08: 欲顯於諸言音皆能善解故作是説。謂有
T1545_.27.0410b09: 生疑佛唯能作聖語説法。於餘言音未必
T1545_.27.0410b10: 自在。爲決彼疑佛以種種言音説法。顯
T1545_.27.0410b11: 於諸方言音自在。所説法要聞皆受行。復次
T1545_.27.0410b12: 有所化者依佛不變形言而得受化。有所
T1545_.27.0410b13: 化者依佛轉變形言而得受化。依佛不變
T1545_.27.0410b14: 形言得受化者。若變形言而爲説法彼不
T1545_.27.0410b15: 能解。如説佛在摩掲陀國爲度池堅歩
T1545_.27.0410b16: 行十二踰繕那故七萬衆生皆得見諦。彼皆
T1545_.27.0410b17: 依佛不變形言而得受化。若變形言爲説
T1545_.27.0410b18: 法者。彼諸衆生應不見諦。依佛轉變形言
T1545_.27.0410b19: 得受化者。若不變形言而爲説法彼不
T1545_.27.0410b20: 能解。是故世尊作三種語。爲四天王説四
T1545_.27.0410b21: 聖諦。復有説者。佛以一音説四聖諦。不
T1545_.27.0410b22: 令一切所化有情皆能領解。世尊雖有自
T1545_.27.0410b23: 在神力。而於境界不能改越。如不能令
T1545_.27.0410b24: 耳見諸色眼聞聲等。問若爾前頌當云何
T1545_.27.0410b25: 通。答不必須通非三藏故。諸讃佛頌言多
T1545_.27.0410b26: 過實。如分別論者。讃説世尊心常在定。善
T1545_.27.0410b27: 安住念及正知故。又讃説佛恒不睡眠離諸
T1545_.27.0410b28: 蓋故。如彼讃佛實不及言前頌亦然故不
T1545_.27.0410b29: 須釋。復次如來言音遍諸聲境隨所欲語
T1545_.27.0410c01: 皆能作之。謂佛若作*至那國語勝在*至
T1545_.27.0410c02: 那中華生者。乃至若作博喝羅語勝在彼
T1545_.27.0410c03: 國中都生者。以佛言音遍諸聲境故。彼伽
T1545_.27.0410c04: 他作如是説。復次佛語輕利速疾迴轉。雖
T1545_.27.0410c05: 種種語而謂一時。謂佛若作至那語已無間
T1545_.27.0410c06: 復作礫迦國語。乃至復作博喝羅語。以速
T1545_.27.0410c07: 轉故皆謂一時。如旋火輪非輪輪想。前頌
T1545_.27.0410c08: 依此故亦無違。復次如來言音雖有多種。
T1545_.27.0410c09: 而同有益故説一音
T1545_.27.0410c10: 如契經説佛告苾芻。此苦聖諦我昔未聞。
T1545_.27.0410c11: 於此法中如理作意。由此便生眼智明覺。
T1545_.27.0410c12: 此苦聖諦慧應遍知我昔未聞乃至廣説。此
T1545_.27.0410c13: 苦聖諦慧已遍知我昔未聞乃至廣説。集滅
T1545_.27.0410c14: 道諦廣説亦爾。此苦聖諦我昔未聞等。顯未
T1545_.27.0410c15: 知當知根。此苦聖諦慧應遍知等。顯已知根。
T1545_.27.0410c16: 此苦聖諦慧已遍知等。顯具知根。集滅道諦
T1545_.27.0410c17: 各顯三根應知亦爾。大徳法救作如是説。
T1545_.27.0410c18: 我思此經擧身毛竪。以佛所説必不違義
T1545_.27.0410c19: 定有次第。今此契經越次第説具知根。後
T1545_.27.0410c20: 復説未知當知根故。非佛獨覺及諸聲聞。
T1545_.27.0410c21: 得有如是觀行次第。具知根後如何復起
T1545_.27.0410c22: 初無漏根。若捨此經必不應理。佛初説故
T1545_.27.0410c23: 以五苾芻而爲上首。八萬諸天聞此所説
T1545_.27.0410c24: 皆證法故。若欲不捨復違次第。故思此經
T1545_.27.0410c25: 擧身毛竪。然後大徳雖作是言而不捨
T1545_.27.0410c26: 經。但迴文句彼作是説。此經應言此苦聖
T1545_.27.0410c27: 諦。我昔未聞乃至廣説。集滅道諦廣説亦爾。
T1545_.27.0410c28: 此苦聖諦慧應遍知。此集聖諦慧應永斷此
T1545_.27.0410c29: 滅聖諦慧應作證。此道聖諦慧應修習。昔未
T1545_.27.0411a01: 聞等廣説如前。此苦聖諦慧已遍知。此集聖
T1545_.27.0411a02: 諦慧已永斷。此滅聖諦慧已作證。此道聖諦
T1545_.27.0411a03: 慧已修習。昔未聞等廣説如前。若作是説
T1545_.27.0411a04: 不失次第。隨順現觀非如經説。阿毘達磨
T1545_.27.0411a05: 諸論師言。不應輒迴此經文句。過去無量
T1545_.27.0411a06: 諸大論師。利根多聞過於大徳。尚不敢迴
T1545_.27.0411a07: 此經文句。況今大徳而可輒迴。但應尋求
T1545_.27.0411a08: 此經意趣。謂説法者依二次第。一依隨順説
T1545_.27.0411a09: 法次第如此經説。二依隨順現觀次第如大
T1545_.27.0411a10: 徳説。脇尊者言。此經不説三無漏根。但説
T1545_.27.0411a11: 菩薩菩提樹下欲界聞思所成慧力修行四
T1545_.27.0411a12: 諦。問世尊既説我由此觀證得無上正等菩
T1545_.27.0411a13: 提。豈有聞思證菩提義。答菩薩由此聞思
T1545_.27.0411a14: 慧力。伏除一切四聖諦愚。由此定當證無
T1545_.27.0411a15: 上覺。故説由此證得菩提。如人先時濕皮
T1545_.27.0411a16: 覆面。後得除去以&MT04139;覆之。其障輕微可言
T1545_.27.0411a17: 無障故此非説三無漏根
T1545_.27.0411a18: 如契經説佛告苾芻。我於四聖諦三轉十
T1545_.27.0411a19: 二行相生眼智明覺。問此應有十二轉四
T1545_.27.0411a20: 十八行相。何故但説三轉十二行相耶。答
T1545_.27.0411a21: 雖觀一一諦皆有三轉十二行相。而不過
T1545_.27.0411a22: 三轉十二行相故作是説。如預流者極七反
T1545_.27.0411a23: 有。及七處善并二法等。此中眼者。謂法智忍。
T1545_.27.0411a24: 智者。謂諸法智。明者。謂諸類智忍。覺者。謂
T1545_.27.0411a25: 諸類智。復次眼是觀見義。智是決斷義。明是
T1545_.27.0411a26: 照了義。覺是警察義
T1545_.27.0411a27: 問此四聖諦若自性斷者亦所縁斷耶。答應
T1545_.27.0411a28: 作四句。有自性斷非所縁斷。謂縁無漏苦
T1545_.27.0411a29: 集及無所縁諸有漏法。有所縁斷非自性
T1545_.27.0411b01: 斷。謂縁有漏聖道。有自性斷亦所縁斷。謂
T1545_.27.0411b02: 縁有漏苦集。有非自性斷亦非所縁斷。謂
T1545_.27.0411b03: 縁無漏聖道。及無所縁聖道滅諦
T1545_.27.0411b04: *説一切有部發智大毘婆沙論*卷第七十九
T1545_.27.0411b05:
T1545_.27.0411b06:
T1545_.27.0411b07:
T1545_.27.0411b08: 阿毘達磨大毘婆沙論卷第八十
T1545_.27.0411b09:  五百大阿羅漢等造 
T1545_.27.0411b10:  *三藏法師玄奘奉  詔譯 
T1545_.27.0411b11:   結蘊第二中十門納息第四之十
T1545_.27.0411b12: 四靜慮者。謂初靜慮。第二靜慮。第三靜慮。第
T1545_.27.0411b13: 四靜慮。問何故作此論。答欲令疑者得決
T1545_.27.0411b14: 定故。謂品類足説。云何初靜慮。謂初靜慮
T1545_.27.0411b15: 攝善五蘊。乃至云何第四靜慮。謂第四靜慮
T1545_.27.0411b16: 攝善五蘊。彼唯説善靜慮。或有生疑。靜
T1545_.27.0411b17: 慮唯善非染。亦非無覆無記。爲決彼疑顯
T1545_.27.0411b18: 四靜慮。通善及染無覆無記故作斯論。問
T1545_.27.0411b19: 此四靜慮自性云何。答各以自地五蘊爲自
T1545_.27.0411b20: 性。是名靜慮自性我物自體相分本性
T1545_.27.0411b21: 已説自性。所以今當説。問何故名靜慮。爲
T1545_.27.0411b22: 能斷結故名靜慮。爲能正觀故名靜慮。若
T1545_.27.0411b23: 能斷結故名靜慮。則無色定亦能斷結應名
T1545_.27.0411b24: 靜慮。若能正觀故名靜慮。則欲界三摩地亦
T1545_.27.0411b25: 能正觀。應名靜慮。有作是説。以能斷結
T1545_.27.0411b26: 故名靜慮。問諸無色定亦能斷結應名靜
T1545_.27.0411b27: 慮。答若定能斷不善無記二種結者名爲靜
T1545_.27.0411b28: 慮。諸無色定唯斷無記非不善故不名靜
T1545_.27.0411b29: 慮。問若作是説。唯未至定可名靜慮。上地
T1545_.27.0411c01: 不斷不善結故。答上地雖無彼斷對治。而
T1545_.27.0411c02: 有不善厭壞對治。以能厭壞亦名能斷。問
T1545_.27.0411c03: 若作是説。上地滅道法智品。及彼一切類智
T1545_.27.0411c04: 品應非靜慮。皆非欲界斷及厭壞二對治
T1545_.27.0411c05: 故。答彼於欲界雖無全界全地對治。而彼
T1545_.27.0411c06: 界地容有不善厭壞對治。由此勢力餘亦
T1545_.27.0411c07: 得名。復次四靜慮中有能對治不善結者。
T1545_.27.0411c08: 無色全無。故靜慮名不通無色。尊者妙音作
T1545_.27.0411c09: 如是説。色界六地於欲界結皆有斷對治
T1545_.27.0411c10: 及厭壞對治。然未至定已斷彼結。餘地對治
T1545_.27.0411c11: 無彼可斷。雖無彼可斷而有對治用。如
T1545_.27.0411c12: 日三分皆能破暗。初分已破餘無可破。又
T1545_.27.0411c13: 如六人共一怨家。一人已殺餘無可殺。又
T1545_.27.0411c14: 如六燈皆能破暗。持一入室其暗已除。餘
T1545_.27.0411c15: 五入時無暗可破。如是六地於欲界結。皆
T1545_.27.0411c16: 有斷能非唯未至。若不爾者依上五地入
T1545_.27.0411c17: 見道時。應不證得欲見所斷諸結離繋。既
T1545_.27.0411c18: 能證得。故知六地於欲界結有斷對治。復
T1545_.27.0411c19: 次若定能斷見修所斷二結盡者名爲靜慮。
T1545_.27.0411c20: 諸無色定唯能斷修所斷結盡故非靜慮。復
T1545_.27.0411c21: 次若能斷結五蘊倶生能爲所依起多功徳。
T1545_.27.0411c22: 能具攝受四支五支。能發六通具四通行。
T1545_.27.0411c23: 三種變現三明三根三道三地四沙門果九遍
T1545_.27.0411c24: 知道。見修二道法類二智。及忍智者名爲靜
T1545_.27.0411c25: 慮。諸無色定雖能斷結。而不具上所説功
T1545_.27.0411c26: 徳故非靜慮。復有説者。以能正觀故名靜
T1545_.27.0411c27: 慮。問若爾欲界有三摩地。亦能正觀應名
T1545_.27.0411c28: 靜慮。答若能正觀亦能斷結名爲靜慮。欲界
T1545_.27.0411c29: 三摩地雖有能正觀。而不能斷結。故不名
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