INBUDS
阿毘達磨順正理論 (No. 1562_ 衆賢造 玄奘譯 ) in Vol. 29
![[First]](first.gif)
![[Prev+100]](10first.gif)
![[Prev]](prev.gif)
744 745 746 747 748 749 750 751 752 753 754 755 756 757 758 759 ![[Next]](next.gif)
![[Next+100]](10next.gif)
![[Last]](last.gif)
[行番号:有/無] [返り点:有/無] [CITE]
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_.29.0746a02: ＊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
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
Footnote:
744 745 746 747 748 749 750 751 752 753 754 755 756 757 758 759 [行番号:有/無] [返り点:有/無] [CITE]