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阿毘達磨順正理論 (No. 1562_ 衆賢玄奘譯 ) in Vol. 29

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T1562_.29.0672a01: 伽師已熟修位。爲令略觀勝解自在。除半
T1562_.29.0672a02: 頭骨繋心眉間。專注一縁湛然而住。齊此極
T1562_.29.0672a03: 略不淨觀成。名瑜伽師超作意位。應知至此
T1562_.29.0672a04: 不淨觀成。諸所應爲皆究竟故。住空閑者作
T1562_.29.0672a05: 如是言。此觀爾時有究竟相。謂有淨相欻爾
T1562_.29.0672a06: 現前。由此或令入息減少。或令發起不欣樂
T1562_.29.0672a07: 心。了知所修地究竟故。淨色相起擾亂心故。
T1562_.29.0672a08: 如人温誦所熟誦文。又由得先所未得故。進
T1562_.29.0672a09: 證得餘勝善根故。如畦中水汎溢漫流。如是
T1562_.29.0672a10: 相名爲此觀究竟相。有餘師説。若於爾時不
T1562_.29.0672a11: 於外縁起加行覺名不淨觀。究竟圓滿所縁
T1562_.29.0672a12: 自在。若小若大應作四句。如理應思今應思
T1562_.29.0672a13: 擇。此不淨觀既是勝解作意所攝。理應名爲
T1562_.29.0672a14: 顛倒作意。則應此觀體非是善。非此所縁體
T1562_.29.0672a15: 皆是骨。皆作骨解豈非顛倒。此不淨觀且不
T1562_.29.0672a16: 可言。皆是勝解作意所攝。以不淨觀總有二
T1562_.29.0672a17: 種。一依自實。二依勝解。依自實者。謂由作意
T1562_.29.0672a18: 相應慧力。如實觀察自内身*支所有不淨。若
T1562_.29.0672a19: 形若顯差別諸色。如九仙骨二商佉等。或如
T1562_.29.0672a20: 身中髮毛爪等。廣説具有三十六物。此等名
T1562_.29.0672a21: 爲依自實觀。由與自相作意相應。是故不能
T1562_.29.0672a22: 永斷煩惱。依勝解者。謂勝解力假想思惟。諸
T1562_.29.0672a23: 不淨相此非顛倒作意所攝。以與煩惱性相
T1562_.29.0672a24: 違故。夫顛倒者本所欲爲不能成辦。此隨所
T1562_.29.0672a25: 欲能伏煩惱。如何顛倒若謂此境非皆是骨。
T1562_.29.0672a26: 謂皆是骨寧非倒者。理亦不然如應解故。謂
T1562_.29.0672a27: 諸於杌起人覺者。不作是解我今於杌以人
T1562_.29.0672a28: 相觀故是顛倒。今觀行者作如是思。諸境界
T1562_.29.0672a29: 中雖非皆骨。我今爲伏諸煩惱故。應以勝解
T1562_.29.0672b01: 遍觀爲骨。既隨所欲如應而解。能伏煩惱寧
T1562_.29.0672b02: 是顛倒。此觀勢力能伏煩惱令暫不行。既有
T1562_.29.0672b03: 如斯巧方便力如何非善。是故無有如所難
T1562_.29.0672b04: 失。此不淨觀何性幾地縁。何境何處生何行
T1562_.29.0672b05: 相。縁何世爲有漏爲無漏。爲離欲得爲加行
T1562_.29.0672b06: 得。頌曰
T1562_.29.0672b07:     無貪性十地 縁欲色人生
T1562_.29.0672b08:     不淨自世縁 有漏通二得
T1562_.29.0672b09: 論曰。如先所問今次第答。謂此觀以無貪爲
T1562_.29.0672b10: 性。違逆作意爲因所引。厭惡棄背與貪相翻。
T1562_.29.0672b11: 應知此中名不淨觀。名不淨觀應是慧者。理
T1562_.29.0672b12: 亦不然。觀所順故謂不淨觀能近治貪故。應
T1562_.29.0672b13: 正以無貪爲性。貪因淨相由觀力除。故説無
T1562_.29.0672b14: 貪爲觀所順。諸不淨觀皆是無貪。非諸無貪
T1562_.29.0672b15: 皆不淨觀。唯能伏治顯色等貪。方説名爲此
T1562_.29.0672b16: 觀體故。此約自性若兼隨行。具以四蘊五蘊
T1562_.29.0672b17: 爲性。通依十地謂四靜慮。及四近分中間欲
T1562_.29.0672b18: 界。唯爾所地此容有故。此觀唯縁欲界色處
T1562_.29.0672b19: 境。欲界顯形爲此觀境故。若爾何故契經中
T1562_.29.0672b20: 言。耳根律儀所防護者。住不淨觀乃至廣説。
T1562_.29.0672b21: 此言爲説諸爲色貪所摧伏者。彼必由爲縁
T1562_.29.0672b22: 聲等貪之所摧伏故。欲摧伏縁色貪者。必先
T1562_.29.0672b23: 應住耳根律儀。由此方能住不淨觀。有説。此
T1562_.29.0672b24: 觀唯依意識能引。所餘違逆行相故若有住
T1562_.29.0672b25: 耳根律儀彼必應先住不淨觀。此不淨觀力
T1562_.29.0672b26: 能遍縁。欲界所攝一切色處。若謂尊者阿泥
T1562_.29.0672b27: 律陀。不能觀天以爲不淨。舍利子等於佛色
T1562_.29.0672b28: 身亦不能觀以爲不淨。如何此觀遍縁欲色。
T1562_.29.0672b29: 此難不然。勝無滅者能觀天色爲不淨故。佛
T1562_.29.0672c01: 能觀佛微妙色身爲不淨故。由是此觀定能
T1562_.29.0672c02: 遍縁欲色爲境。由此已顯縁義非名。亦已顯
T1562_.29.0672c03: 成通縁三性。初習業者唯依人趣。能生此觀
T1562_.29.0672c04: 非北倶盧。天趣中無青瘀等故不能初起。先
T1562_.29.0672c05: 於此起後生彼處亦得現前。此觀行相唯不
T1562_.29.0672c06: 淨轉。是善性故體應是淨。約行相故説爲不
T1562_.29.0672c07: 淨。是身念住攝加行非根本。雖與喜樂捨三
T1562_.29.0672c08: 根相應。而厭倶行如苦集忍智。隨在何世縁
T1562_.29.0672c09: 自世境。若不生法通縁三世。此觀行相非無
T1562_.29.0672c10: 常等十六行攝。故唯有漏通加行得及離染
T1562_.29.0672c11: 得。離彼彼地染得彼彼定時。亦即獲得彼地
T1562_.29.0672c12: 此觀。離染得已於後後時。亦由加行令得現
T1562_.29.0672c13: 起。未離染者唯加行得。此中一切聖最後有
T1562_.29.0672c14: 異生皆通未曾。餘唯曾得
T1562_.29.0672c15: *説一切有部順正理論*卷第五十九
T1562_.29.0672c16:
T1562_.29.0672c17:
T1562_.29.0672c18:
T1562_.29.0672c19: 阿毘達磨順正理論卷第六十
T1562_.29.0672c20:   尊者衆賢造
T1562_.29.0672c21:  *三藏法師玄奘奉  詔譯 
T1562_.29.0672c22:   *辯賢聖品第六之四
T1562_.29.0672c23: 説不淨觀相差別已。次應辯持息念。此差別
T1562_.29.0672c24: 相云何。頌曰
T1562_.29.0672c25:     息念慧五地 縁風依欲身
T1562_.29.0672c26:     二得實外無 有六謂數等
T1562_.29.0672c27: 論曰。言息念者。即契經中所説阿那阿波那
T1562_.29.0672c28: 念。言阿那者。謂持息入是引外風令入身義。
T1562_.29.0672c29: 阿波那者。謂持息出是引内風令出身義。如
T1562_.29.0673a01: 契經説。苾芻當知。持息入者。飮吸外風令入
T1562_.29.0673a02: 身内。持息出者。驅擯内風令出身外。慧由念
T1562_.29.0673a03: 力觀此爲境。故名阿那阿波那念。有餘師説。
T1562_.29.0673a04: 言阿那者。謂能持來。阿波那者。謂能持去。此
T1562_.29.0673a05: 言意顯入息出息有能持義。慧由念觀此故
T1562_.29.0673a06: 得此念名。辯屬身風略有六種。一入息風。二
T1562_.29.0673a07: 出息風。三發語風。四除棄風。五隨轉風。六動
T1562_.29.0673a08: 身風。謂諸有情處胎卵位。先於臍處業生風
T1562_.29.0673a09: 起。穿身成穴如藕根莖。最初有風來入身内。
T1562_.29.0673a10: 乘茲口鼻餘風續入。此初及後名入息風。此
T1562_.29.0673a11: 入息風適至身内。有風續出名出息風。如鍛
T1562_.29.0673a12: 師開㰆嚢口自然風入。風性法爾但有孔
T1562_.29.0673a13: 隙。必隨入故入已按之其風還出。入息出息
T1562_.29.0673a14: 次第亦然。理實此風無入無出。但如是轉能
T1562_.29.0673a15: 損益身。相續道中假名入出。入息轉位能逐
T1562_.29.0673a16: 身中。腐敗汚垢諸臭穢物。増長火界令身
T1562_.29.0673a17: 輕擧。出息轉時能除欝蒸。損減火界令身沈
T1562_.29.0673a18: 重。發語風者。謂有別風是欲爲先。展轉所引
T1562_.29.0673a19: 發語心起。所令増盛生從臍處。流轉衝喉撃
T1562_.29.0673a20: 異熟生。長養大種引等流性。風大種生鼓動
T1562_.29.0673a21: 齒脣。舌腭差別由此勢力。引起未來顯名句
T1562_.29.0673a22: 文。造色自性此居口内。名語亦業流出外時。
T1562_.29.0673a23: 但名爲語。心生大種其理極成。謂見貪瞋癡
T1562_.29.0673a24: 心起者。面有潤慘亂色異常。又亦傳聞懷
T1562_.29.0673a25: 瞋毒者。面門生焔非有慈心。貪引火生焚身
T1562_.29.0673a26: 等故。除棄風者。謂有別風。隨便路行能蠲二
T1562_.29.0673a27: 穢。由穢内逼有苦受生。由苦受生發除棄欲。
T1562_.29.0673a28: 由除棄欲引起風心。此心起風成除棄業。又
T1562_.29.0673a29: 此風力令身安隱。隨轉風者。謂有別風遍隨
T1562_.29.0673b01: 身支諸毛孔轉。由此故得隨轉風名。此不依
T1562_.29.0673b02: 心但依業力。隨身孔隙自然流行。由此能除
T1562_.29.0673b03: 依孔隙住。腐敗*汚垢諸臭穢物。動身風者。
T1562_.29.0673b04: 謂有別風。能撃動身引起表業。應知此起以
T1562_.29.0673b05: 心爲因。遍諸身支能爲撃動。因顯風義乘辯
T1562_.29.0673b06: 六風。然於此中正明二息。此中意辯持息念
T1562_.29.0673b07: 故。此念自性是慧非餘。以契經説了知言故。
T1562_.29.0673b08: 此品念勝故得念名。由念力記持入出息量。
T1562_.29.0673b09: 故爲顯縁息定慧得成。由念功能故説爲念。
T1562_.29.0673b10: 并隨行性應准前門。此念所依唯通五地。謂
T1562_.29.0673b11: 依欲界靜慮中間。及初二三靜慮近分。由此
T1562_.29.0673b12: 但與捨根相應爲對治尋。修此念故樂苦等
T1562_.29.0673b13: 受。能順引發親里等尋故對治尋。要任運受
T1562_.29.0673b14: 現在前位。若爾何故辯息念中言覺喜樂。此
T1562_.29.0673b15: 亦無過以諸勤修持息念位。中間有彼無色
T1562_.29.0673b16: 相生。諸瑜伽師雖覺彼相。於持息念不名乖
T1562_.29.0673b17: 越。約此密説覺喜樂言。不可由斯執持息念。
T1562_.29.0673b18: 亦容得與餘受相應。理實此中亦覺餘法以
T1562_.29.0673b19: 身念住。加行位中亦説觀於多六法故。謂若
T1562_.29.0673b20: 諸法隨屬於身。於彼法相如理觀察。亦名於
T1562_.29.0673b21: 身住循身觀。或彼行者轉縁風覺。暫時觀察
T1562_.29.0673b22: 喜受樂受。是故説言覺喜覺樂。由此故説諸
T1562_.29.0673b23: 聖弟子。爾時於受住循受觀。豈不此位出持
T1562_.29.0673b24: 息念。不爾彼加行意樂不息故。速復更起縁
T1562_.29.0673b25: 風念故。若爾何故唯覺喜樂不覺餘受。由
T1562_.29.0673b26: 此二受爲貪染因力最勝故。行者欲令心於
T1562_.29.0673b27: 貪染。速解脱故偏觀喜樂。有餘師説。此非
T1562_.29.0673b28: 息念是彼加行所生功徳。故覺喜樂立息念
T1562_.29.0673b29: 名有説。下三根本靜慮正在定位亦有捨受。
T1562_.29.0673c01: 彼説此念通依八地。上定現前息便無故。此
T1562_.29.0673c02: 念但縁息風爲境。非通縁上所説六風。此
T1562_.29.0673c03: 念初依欲界身起。唯人天趣除北倶盧。唯加
T1562_.29.0673c04: 行得非離染得。未離染者定由加行現在前
T1562_.29.0673c05: 故。非離染得地所攝故。已説皆是近分地攝
T1562_.29.0673c06: 非根本故。又此念唯是勝加行引故。不應説
T1562_.29.0673c07: 此有離染得。此唯眞實作意相應。有説。亦通
T1562_.29.0673c08: 勝解作意。正法有情方能修習。外道無有無
T1562_.29.0673c09: 説者故。彼不能覺微細法故。此與我執極相
T1562_.29.0673c10: 違故。彼我執有故此念無。由具六因此相圓
T1562_.29.0673c11: 滿。何等爲六。一數二隨三止四觀五轉六淨。
T1562_.29.0673c12: 數謂繋心數入出息。從一至十不減不増。恐
T1562_.29.0673c13: 心於境極聚散故。然於此中容有三失。一數
T1562_.29.0673c14: 減失。二數増失。三雜亂失。數減失者。於二等
T1562_.29.0673c15: 謂一等。數増失者於一等謂二等。雜亂失者。
T1562_.29.0673c16: 於五入數爲出於五。出數爲入是於入謂出
T1562_.29.0673c17: 於出謂入義。離此三失名爲正數
T1562_.29.0673c18: 或三失者。一太緩失。二太急失。三散亂失。太
T1562_.29.0673c19: 緩失者。謂由加行太慢緩故。便有懈怠惛睡
T1562_.29.0673c20: 纒心。或復縱心馳散外境。太急失者。謂由加
T1562_.29.0673c21: 行太躁急故。便令身心不平等起。若時力
T1562_.29.0673c22: 數入出息。息被逼迫便令身中不和風起。由
T1562_.29.0673c23: 此風故初令身支諸脈洪數。此風増位能引
T1562_.29.0673c24: 病生。以身支病生名身不平等。或由力
T1562_.29.0673c25: 數入出息。心被逼切便致狂亂。或爲重憂之
T1562_.29.0673c26: 所摧伏。如是名曰心不平等。故有説言。諸有
T1562_.29.0673c27: 一切美妙飮食長養身支。無如有方便調入
T1562_.29.0673c28: 出息者。諸有一切毒刺刀火烈灰坑等損壞
T1562_.29.0673c29: 身支。無如無方便調入出息者。散亂失者。謂
T1562_.29.0674a01: 由心散便爲一切煩惱摧伏。若十中間心散
T1562_.29.0674a02: 亂者。復應從一次第數之。終而復始乃至得
T1562_.29.0674a03: 定。凡數息時應先數入。以初生位入息在先。
T1562_.29.0674a04: 乃至死時出息最後。如是覺察死生位故。於
T1562_.29.0674a05: 無常想漸能修習隨謂繋心。隨入出息念入
T1562_.29.0674a06: 出息。爲短爲長爲遠至何。復還旋返且念入
T1562_.29.0674a07: 息。爲行遍身爲行一分。隨彼息入。行至
T1562_.29.0674a08: 心臍髖髀膝。脛踝足指念恒隨逐。有餘師言。
T1562_.29.0674a09: 念此入息從足下出。穿度金輪下至風輪復
T1562_.29.0674a10: 還旋返。若念出息離身爲至一磔一尋。隨所
T1562_.29.0674a11: 至方念恒隨逐。有餘師説。念出息風至吠嵐
T1562_.29.0674a12: 婆復還旋返。經主於此斥彼師言。此念眞實
T1562_.29.0674a13: 作意倶起。不應念息至風輪等。彼言息念本
T1562_.29.0674a14: 根雖與實作意倶。中間有餘勝解作意相應
T1562_.29.0674a15: 起者。爲令眞實作意速成。故於中間起斯
T1562_.29.0674a16: 假想。雖爾無有出息念失。以息念加行意樂
T1562_.29.0674a17: 不歇故。止謂繋念唯在鼻端或在眉間乃至
T1562_.29.0674a18: 足指。隨所樂處安止其心。觀息住身如珠中
T1562_.29.0674a19: 縷。爲冷爲煖爲損爲益。觀謂觀察此息風已。
T1562_.29.0674a20: 兼觀息倶大種造色。及依色住心及心所。具
T1562_.29.0674a21: 觀五蘊以爲境界。轉謂移轉縁息風覺。安
T1562_.29.0674a22: 置後後勝善根中。謂念住爲初至世第一法。
T1562_.29.0674a23: 淨謂昇進入見道等。有餘師説。念住爲初金
T1562_.29.0674a24: 剛喩定爲後名轉。盡智等方名淨。息相差別
T1562_.29.0674a25: 云何應知。頌曰
T1562_.29.0674a26:     入出息隨身 依二差別轉
T1562_.29.0674a27:     情數非執受 等流非下縁
T1562_.29.0674a28: 論曰。隨身生地息彼地攝。以息是身一分攝
T1562_.29.0674a29: 故。此入出息轉依身心差別故。本論説息
T1562_.29.0674b01: 依身轉。亦依心轉隨其所應。若入出息唯依
T1562_.29.0674b02: 身轉不依心轉。則入無想定或入滅盡定。及
T1562_.29.0674b03: 生無想天息亦應轉。乃至廣説。具四縁故息
T1562_.29.0674b04: 方得轉。依此理説隨所應言。顯息必依身心
T1562_.29.0674b05: 差別。言四縁者。一入出息所依身。二毛孔開。
T1562_.29.0674b06: 三風道通。四入出息地麁心現前。於此四中
T1562_.29.0674b07: 隨有所闕息便不轉。無心位中心無有故。生
T1562_.29.0674b08: 無色界四種皆無故息不轉。處卵胎中羯剌
T1562_.29.0674b09: 藍等。毛孔未開風道未通故息不轉。若處
T1562_.29.0674b10: 卵胎羯剌藍位。入出息轉則應躁動。身微薄
T1562_.29.0674b11: 故便應散壞。頞部曇等位身雖漸厚。而無孔
T1562_.29.0674b12: 隙故息猶不轉。入第四定毛孔不開。無現麁
T1562_.29.0674b13: 心故息不轉。何縁但説入定非生。豈不已説
T1562_.29.0674b14: 生如説生。無想有本不説生無想者。但言入
T1562_.29.0674b15: 定生彼已成以契經中作如是説。此先入定
T1562_.29.0674b16: 後方生彼。有餘師説。生第四定能發表業心
T1562_.29.0674b17: 現前時亦有息轉。生彼容有息現前義故不
T1562_.29.0674b18: 説生。毘婆沙師不許此義。若爾生彼如何發
T1562_.29.0674b19: 言。彼亦有風然不名息。無損益果故無有失。
T1562_.29.0674b20: 言諸根熟諸根滿者。此言不顯眼等諸根。現
T1562_.29.0674b21: 見彼闕息亦轉故。但於四縁具説根熟滿聲。
T1562_.29.0674b22: 以諸根聲顯増上義。四縁於息轉有増上力。
T1562_.29.0674b23: 論假説爲根亦無有過。如是諸根。處卵等位
T1562_.29.0674b24: 名未成熟。諸有正入第四定等名未圓滿。言
T1562_.29.0674b25: 入第四定毛孔不開。如何有色身而無毛孔。
T1562_.29.0674b26: 毛孔者謂空界。豈有色聚離空界耶。理實應
T1562_.29.0674b27: 然但今於此約通息道説有色身。而無毛孔
T1562_.29.0674b28: 亦無有失。何縁但入第四靜慮。身無毛孔非
T1562_.29.0674b29: 餘定耶。以彼等持極淳厚故。引第四定大種
T1562_.29.0674c01: 遍身即由此縁。尊者世友説。入彼定身毛孔
T1562_.29.0674c02: 合。若入世俗第四靜慮。身無毛孔其理可然。
T1562_.29.0674c03: 以彼定能引彼地攝。微密大種充滿身故。若
T1562_.29.0674c04: 入無漏第四定時。此身如何亦無毛孔。以彼
T1562_.29.0674c05: 但引隨所生地。大種現前造無表故。彼無漏
T1562_.29.0674c06: 定所引大種。雖生處攝而極微密。與彼相似
T1562_.29.0674c07: 故無有過。若生彼地身無毛孔。如何生彼能
T1562_.29.0674c08: 發語言。非發語言要由毛孔。但由頷動亦得
T1562_.29.0674c09: 發聲。如機關聲豈由毛孔。有餘師説。生於
T1562_.29.0674c10: 彼地咽喉以上亦有毛孔。有説。生彼能發語
T1562_.29.0674c11: 心。現在前時暫開毛孔。此入出息有情數
T1562_.29.0674c12: 收。無覺身中息無有故。是雖從外來而繋屬
T1562_.29.0674c13: 内義。此入出息非有執受。以息闕減執受相
T1562_.29.0674c14: 故。身中雖有有執受風。而此息風唯無執受。
T1562_.29.0674c15: 此入出息體是等流。是同類因所生果故。身
T1562_.29.0674c16: 中雖有長養異熟風。而此息風唯是等流性。
T1562_.29.0674c17: 身増長位息便損減。身損減時息増長故。非
T1562_.29.0674c18: 所長養斷已於後更相續故。非異熟生餘異
T1562_.29.0674c19: 熟色無此相故。唯自上地心之所觀。非下
T1562_.29.0674c20: 地心所縁境故。謂生欲界起欲界心。彼欲界
T1562_.29.0674c21: 身欲界息。依欲界心轉即彼心所觀。若生欲
T1562_.29.0674c22: 界起初定心。彼欲界身欲界息。依初定心轉
T1562_.29.0674c23: 即彼心所觀。起二三定心皆准前應説。生初
T1562_.29.0674c24: 靜慮起三地心。生二生三起二起自准生欲
T1562_.29.0674c25: 界如理應説。若生上地起下地心。彼上地身
T1562_.29.0674c26: 上地息。依下地心轉非彼心所觀。如是欲界
T1562_.29.0674c27: 息四地心所觀。初二三定息如其次第。爲三
T1562_.29.0674c28: 二地自地心所觀。有息地四無息地五。住
T1562_.29.0674c29: 有息地起無息地心息必不轉。住無息地起
T1562_.29.0675a01: 有息地心息亦不轉。住有息地起有息地心。
T1562_.29.0675a02: 隨其所應有入出息轉。所辯持息念成滿相
T1562_.29.0675a03: 云何。應作是言。若觀行者注想觀息微細徐
T1562_.29.0675a04: 流。謂想遍身如筒一穴。息風連續如貫末
T1562_.29.0675a05: 尼。不能動身不發身識。齊此應説持息念
T1562_.29.0675a06: 成。有餘師言。増長自在所作事辦名此念成。
T1562_.29.0675a07: 初増長言顯持息念。下中上品次第成立。乃
T1562_.29.0675a08: 至若時隨其所樂。能入能出名爲自在。若於
T1562_.29.0675a09: 此位能攝益身。遠耽嗜依尋名所作事辦。有
T1562_.29.0675a10: 餘師説。若具六相遠離三失。或若具足修十
T1562_.29.0675a11: 六種殊勝行相。齊此應説持息念成。經説息
T1562_.29.0675a12: 念有十七種。謂念入出息了知我已念入出
T1562_.29.0675a13: 息。短入出息長覺遍身。止身行覺喜覺樂
T1562_.29.0675a14: 覺。心行止心行覺心令心歡喜。令心攝持令
T1562_.29.0675a15: 心解脱。隨觀無常隨觀斷隨觀離隨觀滅。如
T1562_.29.0675a16: 是一一皆自了知。此十七中初是總觀。後十
T1562_.29.0675a17: 六種是差別觀。約四念住如次應知。各有
T1562_.29.0675a18: 四門成十六種。如何覺心行可受念住攝。因
T1562_.29.0675a19: 受果名故無有過。非此中説心行謂思。應
T1562_.29.0675a20: 知此中受名心行。謂由耽著樂受味故。便於
T1562_.29.0675a21: 彼彼境界。或生思造作心名爲心行。受是思
T1562_.29.0675a22: 因故名心行無失。或但能覺受自體者。義准
T1562_.29.0675a23: 亦於思等自體。次第能覺生住壞相。如甞大
T1562_.29.0675a24: 海一渧水醎。則亦遍知大海水味。故唯覺受
T1562_.29.0675a25: 名覺心行。廣解一一相如經釋中辯。如是已
T1562_.29.0675a26: 説入修二門。由此二門心便得定。心得定已
T1562_.29.0675a27: 復何所修。頌曰
T1562_.29.0675a28:     依已修成止 爲觀修念住
T1562_.29.0675a29:     以自相共相 觀身受心法
T1562_.29.0675b01:     自性聞等慧 餘相雜所縁
T1562_.29.0675b02:     説次第隨生 治倒故唯四
T1562_.29.0675b03: 論曰。已修成止以爲所依。爲觀速成修四念
T1562_.29.0675b04: 住。非不得定者能如實見故。如何修習四念
T1562_.29.0675b05: 住耶。以自相共相觀身受心法。謂修觀者專
T1562_.29.0675b06: 心一趣。以自共相於身等境。一一別觀修四
T1562_.29.0675b07: 念住。分別此法與所餘法。有差別義名觀自
T1562_.29.0675b08: 相。分列此法與所餘法。無差別義名觀共相。
T1562_.29.0675b09: 且身念住觀自相者。謂觀察身内外十處。自
T1562_.29.0675b10: 性各別從眼至觸。一一皆有處自相故。如是
T1562_.29.0675b11: 於彼各別法中。有正智生名觀自相。此自相
T1562_.29.0675b12: 觀得成滿時。有道色起爾時方立。自相種性
T1562_.29.0675b13: 身念住名。此亦遍知彼法自相。由此各別有
T1562_.29.0675b14: 正智生。非諸境中總生一智。有説。非此自
T1562_.29.0675b15: 相觀中觀無表色。以無表色與無色品極相
T1562_.29.0675b16: 似故。有説。此觀亦觀無表。亦別於無表有道
T1562_.29.0675b17: 色生故。次身念住觀共相者。謂觀察身一一
T1562_.29.0675b18: 處相。雖有差別而身相同。又於爾時觀十一
T1562_.29.0675b19: 處。倶是色相無有差別。謂皆不越大種所造。
T1562_.29.0675b20: 如是於彼一類法中。有正智生名觀共相。此
T1562_.29.0675b21: 共相觀得成滿時。有道色起爾時方立。共
T1562_.29.0675b22: 相種性身念住名。此亦遍知彼法共相。由
T1562_.29.0675b23: 此總有一正智生。非諸境中各生一智。或身
T1562_.29.0675b24: 念住觀自相者。謂觀於身各別自性。次身
T1562_.29.0675b25: 念住觀共相者。謂觀身上與餘有爲。倶無
T1562_.29.0675b26: 常性與餘有漏。倶是苦性。與餘一切法倶空
T1562_.29.0675b27: 無我性。若時觀身無二念住故。唯極微集故。
T1562_.29.0675b28: 一一差別爾時名曰身念住成。如是應知受
T1562_.29.0675b29: 等念住相及成滿隨其所應。體皆非色故無
T1562_.29.0675c01: 極微差別。或如前説觀究竟相。謂後後位
T1562_.29.0675c02: 善根増長。如畦中水汎溢漫流。有説。欻然非
T1562_.29.0675c03: 愛相起。此有二種。其二者何。一能發瞋。二令
T1562_.29.0675c04: 不樂。此中但有令不樂相。以所習事若未自
T1562_.29.0675c05: 在。爲求成滿故起欣樂。此於所習已得自在。
T1562_.29.0675c06: 止息希求故無欣樂。此四念住各有三種。自
T1562_.29.0675c07: 性相雜所縁別故。自性念住以慧爲體。契經
T1562_.29.0675c08: 説爲一趣道故。一是獨義求戰勝者。由此執
T1562_.29.0675c09: 此害煩惱怨。依此而行能趣圓寂。是故於此
T1562_.29.0675c10: 立趣道名。唯此獨尊名一趣道。此即是慧於
T1562_.29.0675c11: 斷煩惱。趣涅槃中慧最勝故。如契經説。姊妹
T1562_.29.0675c12: 當知諸聖弟子執智慧劍。能斷一切結縛隨
T1562_.29.0675c13: 眠。直趣涅槃無罣礙故。又契經説。若有於身
T1562_.29.0675c14: 住循身觀名身念住。於受心法説亦如是。諸
T1562_.29.0675c15: 循觀名唯目慧體。非慧無有循觀用故本論
T1562_.29.0675c16: 亦説。身念住云何。謂縁身慧餘三説亦爾。故
T1562_.29.0675c17: 知唯慧得念住名。慧中何等名自性念住。應
T1562_.29.0675c18: 知唯取聞思修所成。此中隨聞加行所起。縁
T1562_.29.0675c19: 別義慧名聞所成。若隨思義加行所起。非不
T1562_.29.0675c20: 待名亦非在定。縁別義慧名思所成。若在定
T1562_.29.0675c21: 中隨觀別義。不待名慧名修所成。即此亦
T1562_.29.0675c22: 名三種念住。相雜念住以慧所餘倶有爲體。
T1562_.29.0675c23: 慧倶有法與慧倶時相雜住故。如契經説。苾
T1562_.29.0675c24: 芻當知説善法聚言即説四念住。既於念住
T1562_.29.0675c25: 説善聚言。故以慧倶多法爲體。本論亦説由
T1562_.29.0675c26: 身増上所生善道。通有漏無漏亦名身念住。
T1562_.29.0675c27: 乃至廣説。此文總説與慧相應。倶有諸法名
T1562_.29.0675c28: 爲念住。此文不言縁身道者。勿謂此如自性
T1562_.29.0675c29: 念住。體唯取相應道爲其體故。所縁念住以
T1562_.29.0676a01: 慧所縁諸法爲體。以一切法無不皆是。慧所
T1562_.29.0676a02: 縁故應名慧住。何故經中標以異名作異廣
T1562_.29.0676a03: 釋。此亦無失。約前三種釋念住名皆唯慧故。
T1562_.29.0676a04: 且就自性釋念住名。謂諸法中若有一法。由
T1562_.29.0676a05: 念得住彼名念住。此是何法是慧非餘。寧知
T1562_.29.0676a06: 慧住要由念力。以有念者慧増明故。謂慧得
T1562_.29.0676a07: 住由念所持。是念力資方得住義。如是標釋
T1562_.29.0676a08: 念住名時。唯依於慧不依餘法。是故廣釋如
T1562_.29.0676a09: 所標名。名義相符斯有何失。若就相雜釋念
T1562_.29.0676a10: 住名。謂與慧倶念方得住。令念得住故慧得
T1562_.29.0676a11: 念住名。念住相應及倶有法。與念住相雜名
T1562_.29.0676a12: 相雜念住。豈不定等亦與慧倶方得安住。則
T1562_.29.0676a13: 應許慧體令定等。住故得定等住名。不爾此
T1562_.29.0676a14: 中爲顯念慧。相資力勝故偏立念住名。謂慧
T1562_.29.0676a15: 若於身受心法。以自共相循循觀時。要念力
T1562_.29.0676a16: 持方得明了。以於此地串習記持。方能進修
T1562_.29.0676a17: 餘未習地。是故於慧簡擇法時。念最能爲堅
T1562_.29.0676a18: 強助伴。念於身等得安住時。要慧力持方能
T1562_.29.0676a19: 明記。故世尊説若有於身。住循身觀者念便
T1562_.29.0676a20: 住不謬。尊者無滅亦作是言。若有能於身住
T1562_.29.0676a21: 循身觀縁身念得住。乃至廣説。或若行者觀
T1562_.29.0676a22: 身等竟。無間不能觀於受等。便應追念先加
T1562_.29.0676a23: 行時。所有曾修受等行相。由追念故彼相現
T1562_.29.0676a24: 前。因此便能觀察受等。故説有念慧得増明。
T1562_.29.0676a25: 如是念生由先慧力。故念與慧爲勝助伴。或
T1562_.29.0676a26: 此二法於一切時。所有功能相隨勝劣。故説
T1562_.29.0676a27: 二種相資最勝。若就所縁釋念住名。謂慧由
T1562_.29.0676a28: 念令念住故。便於慧體立念住名。念住所縁
T1562_.29.0676a29: 身等諸法。是念住所縁名所縁念住。故約三
T1562_.29.0676b01: 種釋念住名。皆顯慧強獨名念住。由此念住
T1562_.29.0676b02: 是慧理成。故釋與標無相違失。分別論者作
T1562_.29.0676b03: 如是言。念住即用念爲自體。此中不應置
T1562_.29.0676b04: 念根故。標釋兩文倶説念故。此中不説慧住
T1562_.29.0676b05: 名故。彼言非理。所以者何。雖於此中置念
T1562_.29.0676b06: 名想。而依業用已置慧根。如信定慧根雖不
T1562_.29.0676b07: 如次置證淨靜慮。了別諦中而由功能義已
T1562_.29.0676b08: 置故。標釋兩文顯説慧故。謂前已辯標念
T1562_.29.0676b09: 住名。依慧非餘顯標慧故釋中具以循觀正
T1562_.29.0676b10: 知。二種慧名再説慧故。由此標釋都不相違。
T1562_.29.0676b11: 説念住言義如前説。前何所説。謂前所言爲
T1562_.29.0676b12: 顯念慧相資力勝。是故偏立念住名等。又爲
T1562_.29.0676b13: 具顯三種念住。故不於此説慧住言。謂説
T1562_.29.0676b14: 念言顯相雜念住。復説住言顯所縁念住。説
T1562_.29.0676b15: 循觀言顯自性念住。若言慧住唯局慧體。自
T1562_.29.0676b16: 相不捨得慧住名。此則但明自性念住。便爲
T1562_.29.0676b17: 棄捨相雜所縁。則彼倶應不名念住然不應
T1562_.29.0676b18: 許。以於契經及本論中皆説三故。由此爲證
T1562_.29.0676b19: 諸念住言。目慧非餘決定成立。何縁故説
T1562_.29.0676b20: 三種念住。爲愚行相資糧所縁。三種有情故
T1562_.29.0676b21: 説三種。或根勝解分位各三。機宜不同故説
T1562_.29.0676b22: 三種。三中相雜能斷煩惱。非二能斷太減増
T1562_.29.0676b23: 故。與慧雜住得相雜名。理則但應慧倶有法。
T1562_.29.0676b24: 可得名曰相雜念住。非慧與慧可有相雜。無
T1562_.29.0676b25: 有一身二慧倶故。由此知慧非相雜攝。不
T1562_.29.0676b26: 應唯説相雜念住。能斷煩惱理應具言。自性
T1562_.29.0676b27: 相雜能斷煩惱。於斷煩惱慧爲首故。無如是
T1562_.29.0676b28: 過。斷煩惱時於慧亦立相雜名故。謂得止觀
T1562_.29.0676b29: 平等運道能斷煩惱。其理決定。所餘一切心
T1562_.29.0676c01: 心所等。有止品攝有觀品收。此平等時彼亦
T1562_.29.0676c02: 平等。由是一切相雜理齊。顯斷惑時相雜理
T1562_.29.0676c03: 等。故亦於慧立相雜名。多於所成有勝能故。
T1562_.29.0676c04: 自性念住非。不亦能斷諸煩惱體是慧故。然
T1562_.29.0676c05: 名自性謂無所待。斷煩惱時必待餘法故。斷
T1562_.29.0676c06: 煩惱位慧立相雜名。由此所言相雜念住。能
T1562_.29.0676c07: 斷煩惱理善成立。此中斷煩惱但由修所成。
T1562_.29.0676c08: 然非此中聞思無用。隨順修故如殖樹根。修
T1562_.29.0676c09: 所成中唯法念住能斷煩惱。縁四五蘊或縁
T1562_.29.0676c10: 涅槃能斷惑故。法念住中共相作意能斷煩
T1562_.29.0676c11: 惱。自相作意縁少分境故無此能。四念住
T1562_.29.0676c12: 内前之三種。唯不雜縁第四通二。然三諦智
T1562_.29.0676c13: 唯有雜縁能斷煩惱。唯滅諦智雖不雜縁亦
T1562_.29.0676c14: 斷煩惱。雜縁智内至縁三蘊。亦定無有斷惑
T1562_.29.0676c15: 功能。即於此中總縁一切。有漏無漏爲無爲
T1562_.29.0676c16: 等。亦定無有斷惑功能。然不雜縁少雜多雜。
T1562_.29.0676c17: 於斷煩惱非全無用。引發能斷故修治身器
T1562_.29.0676c18: 故。彼於斷惑但可能爲。加行勝進二道自體。
T1562_.29.0676c19: 唯有處中雜縁法念住。及唯縁滅不雜法念
T1562_.29.0676c20: 住。亦爲無間解脱道體。若斷煩惱唯法念住。
T1562_.29.0676c21: 則法念住爲無間道。此無間道現在前時。云
T1562_.29.0676c22: 何能修餘三念住。若三念住非斷治攝。乘無
T1562_.29.0676c23: 間道於未來修。斷有頂染時應修世俗智。諸
T1562_.29.0676c24: 無間道中應修他心智。彼何障礙非未來修。
T1562_.29.0676c25: 故於此中應詳理趣。非要同治方未來修。亦
T1562_.29.0676c26: 非所修都無限齊。後辯修處當廣爲釋。身等
T1562_.29.0676c27: 念住各有三種。縁内外倶有差別故。且身念
T1562_.29.0676c28: 住有三種中。縁自相續説名爲内縁他身等
T1562_.29.0676c29: 説名爲外。雙縁二種説爲内外。以有我愛而
T1562_.29.0677a01: 慢緩者。應觀内身猶如外故。或内如前縁無
T1562_.29.0677a02: 執受説名爲外。縁他相續説爲内外。待無執
T1562_.29.0677a03: 受及待自身得二名故。或縁根境及倶名三。
T1562_.29.0677a04: 或縁有情及非情數。通縁二種。差別爲三。或
T1562_.29.0677a05: 縁有情外非情數。及髮毛等差別爲三。以彼
T1562_.29.0677a06: 皆從内身生故。離根住故具得二名。或縁有
T1562_.29.0677a07: 情現在名内。縁外非情三世名外。縁情去來
T1562_.29.0677a08: 説爲内外。有情類故墮法數故。又彼未來當
T1562_.29.0677a09: 墮情數。正墮法數彼過去時。曾墮情數正墮
T1562_.29.0677a10: 法數。彼不生法是生類故。受等三種一一各
T1562_.29.0677a11: 三。隨其所應准前應釋。此四念住説次隨
T1562_.29.0677a12: 生。生復何縁次第如是。生次如是相隨順故。
T1562_.29.0677a13: 有情多分於諸色中好受用故。不逮勝法好
T1562_.29.0677a14: 受用色以何爲縁。謂於受中情深欣樂。欣樂
T1562_.29.0677a15: 於受由心不調。心之不調由諸煩惱。心由信
T1562_.29.0677a16: 等可令調伏。隨觀此理四念住生。或隨所縁
T1562_.29.0677a17: 麁細生故。然非由此心最後觀。法中涅槃極
T1562_.29.0677a18: 微細故。彼想思等循觀受時。准義已能了知
T1562_.29.0677a19: 其相。同依心起等安危故。有餘師説。色可聚
T1562_.29.0677a20: 散可取可捨。相似相續不淨苦等易了知故。
T1562_.29.0677a21: 多分縁身生貪等故。男女展轉起貪處故。不
T1562_.29.0677a22: 淨觀持息念及分別界。*三入修門一切多縁
T1562_.29.0677a23: 身爲境故。修念住位應最初觀。此觀爲因生
T1562_.29.0677a24: 輕安觸。由輕安觸引生樂受。經説身安便受
T1562_.29.0677a25: 樂故。如是樂受依心而生。淨心爲因得解脱
T1562_.29.0677a26: 果。由是受等隨次而觀。故念住生如是次第。
T1562_.29.0677a27: 此四念住不増不減。能治淨等思顛倒故。觀
T1562_.29.0677a28: 身不淨治於不淨。謂淨顛倒雖浮顛倒通縁
T1562_.29.0677a29: 五蘊。然但觀身自性非淨便能總伏。如人已
T1562_.29.0677b01: 觀糞體不淨。亦不欣樂從糞所生。如是已觀
T1562_.29.0677b02: 身體不淨。亦不欣樂從身所生。由此觀身爲
T1562_.29.0677b03: 不淨者。於五取蘊皆不欣樂。以有爲身淨想
T1562_.29.0677b04: 迷者。彼方欣樂依身所生。是故觀身爲不淨
T1562_.29.0677b05: 者。於身所起亦不欣樂。如有安住不淨觀
T1562_.29.0677b06: 時。雖不親觀聲等爲境。而於歌等棄如糞穢。
T1562_.29.0677b07: 如是安住身念住時。雖不親觀受等爲境。觀
T1562_.29.0677b08: 身自體爲不淨故。終不欣樂受等三境。又雖
T1562_.29.0677b09: 不觀色無色境。以爲不淨而於彼境。非不引
T1562_.29.0677b10: 生不樂行相。是故淨倒雖縁五蘊身念住成
T1562_.29.0677b11: 便能總伏。後三念住雖各別觀。例此應思能
T1562_.29.0677b12: 總伏理。觀受是苦能治於苦謂樂顛倒。謂若
T1562_.29.0677b13: 有法眞可欣欲。是爲樂義於多過患。所雜行
T1562_.29.0677b14: 中見有可欣殊勝功徳。是名於苦謂樂顛倒。
T1562_.29.0677b15: 此倒必用耽受爲先。以於受中深耽著著己。
T1562_.29.0677b16: 方於一切逼惱所依。有漏行中妄生樂想。是
T1562_.29.0677b17: 故觀受爲苦性時。便能總伏計樂顛倒。觀心
T1562_.29.0677b18: 無常能治無常謂常顛倒。謂觀行者憎厭受
T1562_.29.0677b19: 故。於所依心見有衆多。品類差別引無常觀
T1562_.29.0677b20: 令現在前。便於有爲不生常想。故能總伏計
T1562_.29.0677b21: 常顛倒。觀法無我能治無我謂我顛倒。謂有
T1562_.29.0677b22: 一類聞我無常。心不生喜遂作是念。誰令此
T1562_.29.0677b23: 心有多差別。彼即是我爲遮彼計。復應諦觀
T1562_.29.0677b24: 除三所餘。亦唯是法便於一切不起我想。故
T1562_.29.0677b25: 能總伏計我顛倒。或爲對治段觸識思食。如
T1562_.29.0677b26: 次建立身等四念住。數唯有四不増不減
T1562_.29.0677b27: *説一切有部順正理論*卷第六十
T1562_.29.0677b28:
T1562_.29.0677b29:
T1562_.29.0677c01:
T1562_.29.0677c02:
T1562_.29.0677c03: 阿毘達磨順正理論卷第六十一
T1562_.29.0677c04:   尊者衆賢造
T1562_.29.0677c05:  三藏法師玄奘奉  詔譯 
T1562_.29.0677c06:   辯賢聖品第六之五
T1562_.29.0677c07: 如是熟修不淨觀持息念。二加行已能次第
T1562_.29.0677c08: 引所縁不雜。身受心法念住現前。復於不雜
T1562_.29.0677c09: 縁法念住無間。引所縁雜法念住生。次應修
T1562_.29.0677c10: 總縁共相法念住。此法念住其相云何。頌曰
T1562_.29.0677c11:     彼居法念住 總觀四所縁
T1562_.29.0677c12:     修無常及苦 空*無我行相
T1562_.29.0677c13: 論曰。雜縁法念住總有四種。二三四五蘊爲
T1562_.29.0677c14: 境別故。唯總縁五名此所修。彼居此中修四
T1562_.29.0677c15: 行相。總觀一切身受心法。所謂*無常苦空
T1562_.29.0677c16: 無我。然於修習此念住時。有餘善根能爲方
T1562_.29.0677c17: 便。彼應次第修令現前。謂彼已熟修雜縁法
T1562_.29.0677c18: 念住。將欲修習此念住時。先應總縁修無我
T1562_.29.0677c19: 行。次觀生滅次觀縁起。以觀行者先觀諸行
T1562_.29.0677c20: 從因生滅。便於因果相屬觀門易趣入故。或
T1562_.29.0677c21: 有欲令先觀縁起。此後引起縁三義觀。此觀
T1562_.29.0677c22: 無間修七處善。於七處善得善巧故。能於先
T1562_.29.0677c23: 來諸所見境。立因果諦次第觀察。如是熟修
T1562_.29.0677c24: 智及定已。便能安立順現觀諦。謂欲上界苦
T1562_.29.0677c25: 等各別。於如是八隨次第觀。修未曾修十六
T1562_.29.0677c26: 行相。彼由聞慧於八諦中。初起如斯十六行
T1562_.29.0677c27: 觀。如隔薄絹覩見衆色。齊此名爲聞慧圓滿。
T1562_.29.0677c28: 思所成慧准此應説。次於生死深生厭患。欣
T1562_.29.0677c29: 樂涅槃寂靜功徳。此後多引厭觀現前方便
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