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阿毘達磨順正理論 (No. 1562_ 衆賢造 玄奘譯 ) in Vol. 29
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T1562_.29.0761a01: 是樂根故。非此經内立靜慮支。總説能修初
T1562_.29.0761a02: 定五法。又我宗不説輕安即樂根。但説輕安
T1562_.29.0761a03: 是樂因故。於初二定立爲樂支。如此所言於
T1562_.29.0761a04: 義何失。以於一切佛聖教中。非唯樂受説名
T1562_.29.0761a05: 爲樂。見有餘法亦名樂故。謂契經言。樂有三
T1562_.29.0761a06: 種。一者斷樂。二者離樂。三者滅樂。又契經
T1562_.29.0761a07: 言。樂有五種。一出家樂。二遠離樂。三寂靜
T1562_.29.0761a08: 樂。四菩提樂。五涅槃樂。有如是等衆多契經。
T1562_.29.0761a09: 所説樂名目種種法。是故若説初二靜慮樂
T1562_.29.0761a10: 根爲支。便違正理。若説初二所有樂支即是
T1562_.29.0761a11: 輕安。無所違害
T1562_.29.0761a12: ＊説一切有部順正理論＊卷第七十七
T1562_.29.0761a13:
T1562_.29.0761a14:
T1562_.29.0761a15:
T1562_.29.0761a16:阿毘達磨順正理論卷第七十八
T1562_.29.0761a17: 尊者衆賢造
T1562_.29.0761a18: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0761a19: ＊辯定品第八之二
T1562_.29.0761a20: 我宗定説。初二靜慮樂根爲支。違何正理。汝
T1562_.29.0761a21: 執身受方有樂根。非諸定中可起身識。豈不
T1562_.29.0761a22: 與此正理相違。此亦無違。以我宗許正在定
T1562_.29.0761a23: 位。由勝定力起順樂受。妙輕安風遍觸於身
T1562_.29.0761a24: 發身識故。如是救義未離前失。但起身識非
T1562_.29.0761a25: 在定故。謂我宗亦許正在定位。有離生喜樂
T1562_.29.0761a26: 所引極微遍在身中。如團中膩力能對治諸
T1562_.29.0761a27: 煩惱品。身之麁重攝益於身。亦説名爲無惱
T1562_.29.0761a28: 害樂。然不許此在定位中。能觸動身發生身
T1562_.29.0761a29: 識。此等持果如是生時。有力能令等持堅住。
T1562_.29.0761b01: 故此妙觸起不唐捐。若此位中容起身識。外
T1562_.29.0761b02: 散亂故應壞等持。若謂此風從勝定起。引内
T1562_.29.0761b03: 身樂順起等持。故身＊識生無壞定失。亦不應
T1562_.29.0761b04: 理。雖順等持而身識生便非定故。正在定位
T1562_.29.0761b05: 有與定相違。不定識生如何不壞定。縱順定
T1562_.29.0761b06: 故非永退失。然散心生寧非出定。非起順定
T1562_.29.0761b07: 加行散心。已得名爲正住定位。是故身識現
T1562_.29.0761b08: 在前時。理應名爲已從定出。既爾寧説是靜
T1562_.29.0761b09: 慮支。又此樂生應名定刺。由此樂受身識倶
T1562_.29.0761b10: 生。間雜定心令不續故。又以欲界身根爲依。
T1562_.29.0761b11: 理不應生色界觸識。故不可説身在欲界。身
T1562_.29.0761b12: 識倶受領色界中靜慮所生妙輕安觸。若謂
T1562_.29.0761b13: 此觸依内起故。容依欲身發生彼識。此但
T1562_.29.0761b14: 有語無理教故。謂何理教證依欲身取色輕
T1562_.29.0761b15: 安非所餘觸。故彼所執違越理教。唯對法宗
T1562_.29.0761b16: 所説無失。上座於此作如是言。如何得知輕
T1562_.29.0761b17: 安名樂。無少聖教於輕安體立以樂名。又見
T1562_.29.0761b18: 於此餘説名樂。於義無益故。若輕安體應説
T1562_.29.0761b19: 輕安名。非説輕安有無樂過。經説輕安是樂
T1562_.29.0761b20: 因故。如契經説。心喜故身輕安。輕安故身受
T1562_.29.0761b21: 樂。是故知樂非即輕安。破此同前經主所引。
T1562_.29.0761b22: 然彼所説。若是輕安體應説輕安名。此説非
T1562_.29.0761b23: 理。爲避靜慮支不易説過故。勿説初靜慮離
T1562_.29.0761b24: 生喜輕安。又此義中輕安名樂。於義有益。下
T1562_.29.0761b25: 苦所惱。爲令欣求上地生故。謂一切地皆有
T1562_.29.0761b26: 輕安。如何令知上地皆樂。發勤精進離下地
T1562_.29.0761b27: 染。故於輕安體假立以樂名。於此義中深成
T1562_.29.0761b28: 有益。雖輕安樂遍一切地。而今於此靜慮支
T1562_.29.0761b29: 中。唯樂果因方説名樂。第二靜慮雖無樂根。
T1562_.29.0761c01: 而説彼輕安爲樂果因者。以樂根喜根倶説
T1562_.29.0761c02: 名樂故。言輕安故身受樂者。彌證輕安得名
T1562_.29.0761c03: 爲樂。以輕安起能治身中惛沈品麁重性。令
T1562_.29.0761c04: 身輕妙安隱受樂。除此樂外必定無餘。是尸
T1562_.29.0761c05: 羅等次第所得。故對法宗所説無過。今應思
T1562_.29.0761c06: 擇。第三定中。意地悦受既得喜相。應名爲
T1562_.29.0761c07: 喜。何故名樂。此名爲樂亦有所因。以諸喜根
T1562_.29.0761c08: 不寂靜故。謂喜動涌擾亂定心。如水波濤涌
T1562_.29.0761c09: 泛漂激。初二靜慮意地悦受。有如是相故得
T1562_.29.0761c10: 喜名。第三定中此心悦受。其相沈靜轉得樂
T1562_.29.0761c11: 名。故此定中捨用増上。棄捨喜故立行捨支。
T1562_.29.0761c12: 第四定中復棄捨樂。故彼行捨得名清淨。何
T1562_.29.0761c13: 縁念慧諸地皆有。而念唯在上二靜慮。慧在
T1562_.29.0761c14: 第三定方得立爲支。隨其所應偏隨順故。謂
T1562_.29.0761c15: 喜與樂於三有中。是諸有情極所耽味。第三
T1562_.29.0761c16: 靜慮所味中極。有生死中最勝樂故。理應立
T1562_.29.0761c17: 慧觀察厭捨。若無慧者自地善根尚不能成。
T1562_.29.0761c18: 況進求勝。爲治如是自地過失。第三靜慮立
T1562_.29.0761c19: 慧爲支。餘地不然故不立慧。第二靜慮有最
T1562_.29.0761c20: 勝喜。輕躁嬈亂如邏刹私。第三定中有最勝
T1562_.29.0761c21: 樂。如天妙欲極爲難捨。第三四定由行捨支。
T1562_.29.0761c22: 隨其所應。雖已棄捨而恐退起立念遮防。餘
T1562_.29.0761c23: 地不然故不立念。然第三念勢用堅強。非唯
T1562_.29.0761c24: 助捨亦能助慧。通能防備自他地失。第四不
T1562_.29.0761c25: 爾。無自失故。由此第四不立慧支。或初二定
T1562_.29.0761c26: 尋喜飄動。雖有念慧防照用微。第四定中二
T1562_.29.0761c27: 捨所蔽。順無明故慧用不増。故慧唯三。念通
T1562_.29.0761c28: 上二。或第三定樂過甚微。不立慧支。無能照
T1562_.29.0761c29: 察。若不照察則無厭求自地過患上地功徳。
T1562_.29.0762a01: 然下尋喜上色過麁。雖照厭求未爲奇特。故
T1562_.29.0762a02: 餘三地。慧不立支。以第三定中樂過難。覺故
T1562_.29.0762a03: 佛説聖者應説。應知由此定中慧用。最勝能
T1562_.29.0762a04: 知細過故立。爲支雖第四邊慧亦能了。而但
T1562_.29.0762a05: 總相未爲奇特。謂彼與樂繋地不同。是離染
T1562_.29.0762a06: 道總觀下過。非如自慧同一繋縛。能別觀失
T1562_.29.0762a07: 方謂希奇。故自立支。上慧不爾。又諸已得
T1562_.29.0762a08: 第三靜慮。於第四邊非皆自在。故於將離樂
T1562_.29.0762a09: 受染時。彼慧無容立爲支體。故唯三定立慧
T1562_.29.0762a10: 爲支。然正了時及初已離。皆應防守須立念
T1562_.29.0762a11: 支。何故輕安立爲支體。以初二定輕安用増。
T1562_.29.0762a12: 觸前所無殊勝位故。由此勢用精勤不捨。能
T1562_.29.0762a13: 令相續有所堪能。能助等持令牽勝徳有殊
T1562_.29.0762a14: 勝用故立爲支。内等淨名爲目何法。目尋伺
T1562_.29.0762a15: 息於定心堅。有説先時尋伺鼓動令心於境
T1562_.29.0762a16: 不甚堅牢。今於所縁方能一趣。故説内等淨
T1562_.29.0762a17: 目於定心堅。彼顯此名目殊勝定。則内等淨
T1562_.29.0762a18: 應無別物。第二靜慮應唯三支。彼釋但應朋
T1562_.29.0762a19: 友信受。無正教理堪爲證故。非無聖教説有
T1562_.29.0762a20: 四支。言有三支依何聖教。故内等淨體即信
T1562_.29.0762a21: 根。謂若證得第二靜慮。則於定地。亦可離中
T1562_.29.0762a22: 有深信生。名内等淨。故雖諸地皆有信根而
T1562_.29.0762a23: 可立支。唯第二定以今創信諸定地法。與散
T1562_.29.0762a24: 地法倶可離故。又初靜慮尋伺識身。如熱淤
T1562_.29.0762a25: 埿信不明淨。後二靜慮行捨用増。映奪信根
T1562_.29.0762a26: 故無内淨。謂由警覺信力方増。捨此相違故
T1562_.29.0762a27: 能映奪。信是淨相故立淨名。如清水珠令心
T1562_.29.0762a28: 淨故。内心平等爲縁故生。由此信根名内等
T1562_.29.0762a29: 淨。或第二定所有功徳。平等爲縁引生此
T1562_.29.0762b01: 淨。由此建立内等淨名。非唯尋伺靜息爲
T1562_.29.0762b02: 體。此等皆是心所攝故。如受想思別有實體。
T1562_.29.0762b03: 有餘部説。喜非喜受。喜是行蘊心所法攝。三
T1562_.29.0762b04: 定中樂皆是喜受。故喜喜受其體各異。非三
T1562_.29.0762b05: 定樂可名喜受。二阿笈摩分明證故。如辯顛
T1562_.29.0762b06: 倒契經中説。漸無餘滅憂等五根。第三定中
T1562_.29.0762b07: 無餘滅喜。於第四定無餘滅樂。又餘經説。第
T1562_.29.0762b08: 四靜慮。斷樂斷苦先喜憂沒。故第三定必無
T1562_.29.0762b09: 喜根。由此喜受是喜非樂。如先所説八等至
T1562_.29.0762b10: 中。前七各三第八有二。諸染汚定如何知
T1562_.29.0762b11: 有。此由契經及論説故。謂契經説。淨無漏定
T1562_.29.0762b12: 已。猶言世尊未説一切定。故知有餘染定未
T1562_.29.0762b13: 説。本論亦説。於諸靜慮。自地一切隨眠隨増。
T1562_.29.0762b14: 由此等文知有染定。故説靜慮總有二種。由
T1562_.29.0762b15: 定及生有差別故。定復有二。謂染不染。不染
T1562_.29.0762b16: 復二種。謂淨及無漏。無漏復二。謂學無學。如
T1562_.29.0762b17: 是差別理有衆多。染靜慮中爲有支不。有。非
T1562_.29.0762b18: 一切。何定無何。頌曰
T1562_.29.0762b19: 染如次從初 無喜樂内淨
T1562_.29.0762b20: 正念慧捨念 餘説無安捨
T1562_.29.0762b21: 論曰。且有一類隨相説言。初染中無離生喜
T1562_.29.0762b22: 樂。非離煩惱而得生故。雖染汚定亦喜相應。
T1562_.29.0762b23: 非因離生故非支攝。此不唯説離欲生喜。亦
T1562_.29.0762b24: 説因離自地染生。以契經中先作是説。離諸
T1562_.29.0762b25: 欲惡不善法已。復作是言。離生喜樂。此中重
T1562_.29.0762b26: 説離生言者。爲顯亦有喜離自地惑生。爲顯
T1562_.29.0762b27: 喜支唯是善性。故薄伽梵與樂合説。輕安相
T1562_.29.0762b28: 應必是善故。由此染定必無喜支。故初染支
T1562_.29.0762b29: 唯有三種。第二染中無内等淨。彼爲煩惱所
T1562_.29.0762c01: 擾濁故。雖諸世間説有染信。而不信攝故不
T1562_.29.0762c02: 立支。樂是輕安唯善性攝。例同初定故不重
T1562_.29.0762c03: 遮。故此染支唯有二種。第二染定許有喜支。
T1562_.29.0762c04: 初染中無以何爲證。以初定喜説從離生。第
T1562_.29.0762c05: 二中無離生言。故第三染中無正念慧。彼爲
T1562_.29.0762c06: 染樂所迷亂故。染汚定中雖有念慧。而得失
T1562_.29.0762c07: 念不正慧名。故此二支染中非有。行捨唯是
T1562_.29.0762c08: 大善法攝。例同第四故此不遮。故此染支唯
T1562_.29.0762c09: 有二種。第四染中無捨念淨。彼爲煩惱所染
T1562_.29.0762c10: 汚故。由此第四染唯二支。有餘師説。初二染
T1562_.29.0762c11: 定但無輕安。後二染中但無行捨。大善攝故。
T1562_.29.0762c12: 彼説染中喜信念慧。皆是支攝。皆通染故。契
T1562_.29.0762c13: 經中説。三定有動第四不動。依何義説。頌
T1562_.29.0762c14: 曰
T1562_.29.0762c15: 第四名不動 離八災患故
T1562_.29.0762c16: 八者謂尋伺 四受入出息
T1562_.29.0762c17: 論曰。下三靜慮名有動者有災患故。第四靜
T1562_.29.0762c18: 慮名不動者無災患故。災患有八。其八者何。
T1562_.29.0762c19: 尋伺四受入息出息。此八災患第四都無故。
T1562_.29.0762c20: 佛世尊説爲不動。然經唯説第四靜慮。不
T1562_.29.0762c21: 爲尋伺喜樂動者。經密意説論依法相。以薄
T1562_.29.0762c22: 伽梵有處説言。斷樂斷苦先喜憂沒。具足安
T1562_.29.0762c23: 住第四靜慮。又説彼定身行倶滅。入息出息
T1562_.29.0762c24: 名爲身行。故知此定非唯獨免。尋伺喜樂四
T1562_.29.0762c25: 動災患。有餘師説。第四靜慮如密室燈。照而
T1562_.29.0762c26: 無動故名不動。喩經説故尋伺何過。而求靜
T1562_.29.0762c27: 息此能令心於定境界。雖恒繋念而不寂靜。
T1562_.29.0762c28: 如樹枝條依莖而住。與風合故動搖不息。諸
T1562_.29.0762c29: 瑜伽師雖不願樂。於境行相心速易脱。而
T1562_.29.0763a01: 尋伺力令彼馳流。故於定中尋伺有過。喜樂
T1562_.29.0763a02: 於定亦能鼓動。唯此四種與定相應。而能動
T1562_.29.0763a03: 心故經偏説。然實二息憂苦二受。亦能鼓動
T1562_.29.0763a04: 故論説八。尋伺二法既有此過。不應説在靜
T1562_.29.0763a05: 慮支中。經但應言尋伺寂靜。何容亦説有尋
T1562_.29.0763a06: 有伺爲顯尋伺。雖定相應而於定中。能爲災
T1562_.29.0763a07: 患不説不了。故定應説或此於定。初作資糧
T1562_.29.0763a08: 作欲惡尋遠分治故。後於勝定方爲災患。故
T1562_.29.0763a09: 説尋伺功不唐捐。捨有行儀方便法爾。設是
T1562_.29.0763a10: 所捨初必應依。如欲渡河先依船筏。後至彼
T1562_.29.0763a11: 岸理應總捨。故契經言依色出欲。依無色出
T1562_.29.0763a12: 色依道出無色。若得涅槃亦出聖道。此二容
T1562_.29.0763a13: 有與一心倶。如勝劣風與一枝合。若此二業
T1562_.29.0763a14: 謂能鼓動。如何説此與定相應。麁淺定心尋
T1562_.29.0763a15: 伺所策。方能出離欲界麁染。故此得與初定
T1562_.29.0763a16: 相應。由此相應未爲清淨。如燈與日倶見色
T1562_.29.0763a17: 縁。燈細暗倶照不明了。日光離暗照用分明。
T1562_.29.0763a18: 如是應知初靜慮定。雖作自事而尋伺倶。未
T1562_.29.0763a19: 照而無動如第四靜慮。若尋在定能動亂心
T1562_.29.0763a20: 無漏定倶亦爲災患。何縁建立爲一道支。已
T1562_.29.0763a21: 説彼能策正見故。行者於定未串習時。不
T1562_.29.0763a22: 能了知此爲災患。故於此地不欲厭捨。若已
T1562_.29.0763a23: ＊串習便能覺知。初靜慮中有此災患。如水澄
T1562_.29.0763a24: 淨便有池中。潜下蟲魚能爲濁亂。行者既見
T1562_.29.0763a25: 初靜慮中。尋伺二法能爲動亂。便於一地總
T1562_.29.0763a26: 生厭捨。謂此麁淺理應捨故。於初靜慮尋伺
T1562_.29.0763a27: 既然。於上地中喜等亦爾。如定靜慮諸受差
T1562_.29.0763a28: 別生亦爾不。不爾云何。頌曰
T1562_.29.0763a29: 生靜慮從初 有喜樂捨受
T1562_.29.0763b01: 及喜捨樂捨 唯捨受如次
T1562_.29.0763b02: 論曰。生靜慮中初有三受。一者喜受意識相
T1562_.29.0763b03: 應。二者樂受三識相應。三者捨受四識相應。
T1562_.29.0763b04: 第二有二。謂喜與捨意識相應。無有樂受無
T1562_.29.0763b05: 餘識故。心悦麁故。第三有二。謂樂與捨意識
T1562_.29.0763b06: 相應。第四有一。謂唯捨受意識相應。是謂定
T1562_.29.0763b07: 生受有差別。上三靜慮無三識身及無尋伺。
T1562_.29.0763b08: 如何生彼能見聞觸及起表業。非生彼地無
T1562_.29.0763b09: 眼識等。但非彼繋所以者何。頌曰
T1562_.29.0763b10: 生上三靜慮 起三識表心
T1562_.29.0763b11: 皆初靜慮攝 唯無覆無記
T1562_.29.0763b12: 論曰。生上三地起三識身。及發表心皆初定
T1562_.29.0763b13: 繋。生上起下如起化心。故能見聞觸及發表。
T1562_.29.0763b14: 此四唯是無覆無記。不起下染已離染故。不
T1562_.29.0763b15: 起下善以下劣故。如是別釋靜慮事已。淨等
T1562_.29.0763b16: 等至初得云何。頌曰
T1562_.29.0763b17: 全不成而得 淨由離染生
T1562_.29.0763b18: 無漏由離染 染由生及退
T1562_.29.0763b19: 論曰。八本等至隨其所應。若全不成而獲得
T1562_.29.0763b20: 者。諸淨等至由二因縁。一由離染。謂在下地
T1562_.29.0763b21: 離下染時。二由受生。謂從上地生自地時。下
T1562_.29.0763b22: 七皆然有頂不爾。唯由離染無上地故。無從
T1562_.29.0763b23: 上地於彼受生。此中但説本等至者。以諸近
T1562_.29.0763b24: 分未離染時。有全不成由加行得。遮何故説
T1562_.29.0763b25: 全不成言。爲遮已成更得少分。如由加行得
T1562_.29.0763b26: 淨本等至。及由退故得彼順退分。即依此義
T1562_.29.0763b27: 作是問言。頗有淨定由離染得。由離染捨。由
T1562_.29.0763b28: 退得。由退捨。由生得。由生捨耶。曰有。謂順
T1562_.29.0763b29: 退分。且初靜慮順退分攝。離欲染時得。離自
T1562_.29.0763c01: 染時捨退。離自染得退。離欲染捨。從上生自
T1562_.29.0763c02: 得。從自生下捨。餘地所攝應如理思。無漏但
T1562_.29.0763c03: 由離染故得。謂聖離下染得上地無漏。此亦
T1562_.29.0763c04: 但據全不成者。若先已成餘時亦得。謂盡智
T1562_.29.0763c05: 位得無學道。於練根時得學無學。餘加行及
T1562_.29.0763c06: 退皆如理應思。雖有由入正性離生。獲得根
T1562_.29.0763c07: 本無漏等至。而非決定。以次第者爾時未得
T1562_.29.0763c08: 根本定故。此中但論決定得者。聖離下染必
T1562_.29.0763c09: 定獲得。上地根本無漏定故。染由受生及退
T1562_.29.0763c10: 故得。謂上地沒生下地時得下地染。及於此
T1562_.29.0763c11: 地離染退時得此地染。無由離染及加行得。
T1562_.29.0763c12: 如是二時能捨染故。何等至無間有幾等至
T1562_.29.0763c13: 生。頌曰
T1562_.29.0763c14: 無漏次生善 上下至第三
T1562_.29.0763c15: 淨次生亦然 兼生自地染
T1562_.29.0763c16: 染生自淨染 并下一地淨
T1562_.29.0763c17: 死淨生一切 染生自下染
T1562_.29.0763c18: 論曰。無漏次生。自上下善。善言具攝淨及無
T1562_.29.0763c19: 漏。極相違故必不生染。然於上下各至第三。
T1562_.29.0763c20: 遠故無能超生第四。故於無漏七等至中。從
T1562_.29.0763c21: 初靜慮無間生六。謂自二三各淨無漏。無所
T1562_.29.0763c22: 有處無間生七。謂自下六上地唯淨。第二靜
T1562_.29.0763c23: 慮無間生八。謂自上六并下地二。識無邊處
T1562_.29.0763c24: 無間生九。謂自下六并上地三。第三四空無
T1562_.29.0763c25: 間生十。謂上下八并自地二。類智無間能生
T1562_.29.0763c26: 無色。法智不然依縁別故。從淨等至所生亦
T1562_.29.0763c27: 然。而各兼生自地染汚。故有頂淨無間生六。
T1562_.29.0763c28: 謂自淨染下淨無漏。從初靜慮無間生七。無
T1562_.29.0763c29: 所有八第二定九。識處生十餘生十一。從染
T1562_.29.0764a01: 等至生自淨染。并生次下一地淨定。謂爲自
T1562_.29.0764a02: 地煩惱所逼。於下淨定亦生尊重故有從染
T1562_.29.0764a03: 生。次下淨極相違故不生無漏。若於染淨
T1562_.29.0764a04: 能正了知。可能從染轉生下淨。是則此淨還
T1562_.29.0764a05: 從淨生。以正了知是淨攝故。非諸染汚能正
T1562_.29.0764a06: 了知。如何彼能從染生淨。先願力故謂先願
T1562_.29.0764a07: 言。寧得下淨不須上染。先願勢力隨相續轉
T1562_.29.0764a08: 故。後從染生下淨定。如先立願方趣睡眠。至
T1562_.29.0764a09: 所期時便能覺悟。如是所説淨染生染。但
T1562_.29.0764a10: 約在定淨及染説。若生淨染生染不然。謂命
T1562_.29.0764a11: 終時從生得淨。一一無間生一切染。若從生
T1562_.29.0764a12: 染一一無間。能生自地一切。下染不生上
T1562_.29.0764a13: 者未離下故。所言從淨生無漏者。爲一切種
T1562_.29.0764a14: 皆能生耶。不爾云何。頌曰
T1562_.29.0764a15: 淨定有四種 謂即順退分
T1562_.29.0764a16: 順住順勝進 順決擇分攝
T1562_.29.0764a17: 如次順煩惱 自上地無漏
T1562_.29.0764a18: 互相望如次 生二三三一
T1562_.29.0764a19: 論曰。諸淨等至總有四種。一順退分攝。二順
T1562_.29.0764a20: 住分攝。三順勝進分攝。四順決擇分攝。地各
T1562_.29.0764a21: 有四有頂唯三。由彼更無上地可趣。故彼地
T1562_.29.0764a22: 無有順勝進分攝。於此四中唯第四分能生
T1562_.29.0764a23: 無漏。所以者何。由此四種有如是相。順退
T1562_.29.0764a24: 分能順煩惱。順住分能順自地。順勝進分
T1562_.29.0764a25: 能順上地。順決擇分能順無漏。故諸無漏唯
T1562_.29.0764a26: 從此生。有餘師言。順退分者住彼可退。順住
T1562_.29.0764a27: 分者住彼不退。亦不升進。順勝進分者住彼
T1562_.29.0764a28: 能升進。順決擇分者住彼起聖道。有言住彼
T1562_.29.0764a29: 順通達諦。由此無間能入離生。應知此中決
T1562_.29.0764b01: 定義者。謂諸聖道必此無間生。非此無間必
T1562_.29.0764b02: 能生聖道。若異此者是則應説。唯世第一法
T1562_.29.0764b03: 名順決擇分。有餘師言。順退分者。與諸煩惱
T1562_.29.0764b04: 下上相雜。染淨展轉現在前故。順住分者。能
T1562_.29.0764b05: 以種種麁等行相。棄背下地靜等行相攝受
T1562_.29.0764b06: 自地。順勝進分者。觀自地過上地功徳。順決
T1562_.29.0764b07: 擇分者。如煖頂忍世第一法。無漏無間何分
T1562_.29.0764b08: 現前。有説通三除順退分。理實唯二謂後二
T1562_.29.0764b09: 種。諸有修習超等至等。唯順決擇最堅勝故。
T1562_.29.0764b10: 諸瑜伽師作如是説。若觀行者於自地定。不
T1562_.29.0764b11: 善通達不恒安住。於上地定不能欣求。數數
T1562_.29.0764b12: 現行順下地想。彼之等持名順退分。或由
T1562_.29.0764b13: 自地離染退得名順退分。成就此定補特伽
T1562_.29.0764b14: 羅名爲退者。如成牛行説名爲牛。凶勃難迴
T1562_.29.0764b15: 説名牛行。於自地定耽著不捨。於上地定不
T1562_.29.0764b16: 能欣求。彼之等持名順住分。於自地定雖能
T1562_.29.0764b17: 多住而不耽著。於上地定欣樂。牽引彼之等
T1562_.29.0764b18: 持。名順勝進分。於自上定皆不耽著多住厭
T1562_.29.0764b19: 想。爲欲令斷彼之等持。名順決擇分。諸有安
T1562_.29.0764b20: 住順退分者。於廣大果心多繋縛。諸有安住
T1562_.29.0764b21: 順住分者。數住自定不能上求。諸有安住順
T1562_.29.0764b22: 勝進者。能展轉求所餘勝定。然勝進分總有
T1562_.29.0764b23: 二種。一者自地殊勝功徳。二者上地殊勝功
T1562_.29.0764b24: 徳。若能牽引彼名順勝進分。此有二類或厭
T1562_.29.0764b25: 或欣。諸有安住順決擇者。樂斷諸有樂修無
T1562_.29.0764b26: 漏。是名安住四分者別。若順煩惱名順退分。
T1562_.29.0764b27: 諸阿羅漢寧有退理。非彼猶有順退分定。可
T1562_.29.0764b28: 令現行離染捨故。雖有此難而實無違。謂順
T1562_.29.0764b29: 住中有順退者。亦得建立順退分名。從彼有
T1562_.29.0764c01: 退如先已説。此四相望互相生者。初能生二
T1562_.29.0764c02: 謂順退住。第二生三除順決擇。第三生三除
T1562_.29.0764c03: 順退分。第四生一謂自非餘。有説亦生順勝
T1562_.29.0764c04: 進分。如上所言淨及無漏。皆能上下超至第
T1562_.29.0764c05: 三。行者如何修超等至。加行成滿差別云何。
T1562_.29.0764c06: 頌曰
T1562_.29.0764c07: 二類定順逆 均間次及超
T1562_.29.0764c08: 至間超爲成 三洲利無學
T1562_.29.0764c09: 論曰。本善等至分爲二類。一者有漏。二者無
T1562_.29.0764c10: 漏。往上名順還下名逆。同類名均異類名間。
T1562_.29.0764c11: 相隣名次越一名超。謂觀行者修超定時。先
T1562_.29.0764c12: 於有漏八地等至。順逆均次現前數習。次於
T1562_.29.0764c13: 無漏七地等至。順逆均次現前數習。次於有
T1562_.29.0764c14: 漏無漏等至。順逆間次現前數習。次於有漏
T1562_.29.0764c15: 順逆均超現前數習。次於無漏順逆均超現
T1562_.29.0764c16: 前數習。是名修習超加行滿。後於有漏無漏
T1562_.29.0764c17: 等至。順逆間超名超定成。此中超者謂頓超
T1562_.29.0764c18: 二。一者超地。二者超法。唯能超一故至第三。
T1562_.29.0764c19: 遠故無能超入第四。修超等至唯欲三洲除
T1562_.29.0764c20: 北倶盧。然通男女不時解脱諸阿羅漢。要得
T1562_.29.0764c21: 無諍妙願智等。邊際定者能超非餘。定自在
T1562_.29.0764c22: 故無煩惱故。時解脱者雖無煩惱。定不自在。
T1562_.29.0764c23: 諸見至者雖定自在有餘煩惱。故皆不能修
T1562_.29.0764c24: 超等至。勝解作意不能無間。修超等至勢力
T1562_.29.0764c25: 劣故。此諸等至依何身起。頌曰
T1562_.29.0764c26: 諸定依自下 非上無用故
T1562_.29.0764c27: 唯生有頂聖 起下盡餘惑
T1562_.29.0764c28: 論曰。諸等至起依自下身。依上地身無容起
T1562_.29.0764c29: 下。上地起下無所用故。自有勝定故下勢力
T1562_.29.0765a01: 劣故。已棄捨故可厭毀故。總相雖然若委細
T1562_.29.0765a02: 説。聖生有頂必起無漏無所有處。爲盡自地
T1562_.29.0765a03: 所餘煩惱。自無聖道欣樂起故。唯無所有最
T1562_.29.0765a04: 隣近故。起彼現前盡餘煩惱。離無漏道必無
T1562_.29.0765a05: 有能。斷彼餘惑成阿羅漢。是故有頂無漏無
T1562_.29.0765a06: 所有處依九地身。有漏無所有處依八地身。
T1562_.29.0765a07: 有漏無漏識無邊處依七地身。空無邊處依
T1562_.29.0765a08: 六地身。乃至初定依二地身謂自及欲。若成
T1562_.29.0765a09: 就依有漏如起無漏。一切依九地身。諸等至
T1562_.29.0765a10: 中誰縁何境。頌曰
T1562_.29.0765a11: 味定縁自繋 淨無漏遍縁
T1562_.29.0765a12: 根本善無色 不縁下有漏
T1562_.29.0765a13: 論曰。味定但縁自地有漏法。以有漏法是所
T1562_.29.0765a14: 繋事故。所繋言顯是三有攝。不縁無漏法愛
T1562_.29.0765a15: 行相轉故。若愛無漏應非煩惱。不縁上地法
T1562_.29.0765a16: 愛界地別故。不縁下地法已離彼貪故。淨及
T1562_.29.0765a17: 無漏倶能遍縁。自上下地有爲無爲皆爲境
T1562_.29.0765a18: 故。有差別者無記無爲非無漏境。唯於有法
T1562_.29.0765a19: 説能遍縁。無非所縁前已説故。根本地攝善
T1562_.29.0765a20: 無色定。不縁下地諸有漏法。以下地法不寂
T1562_.29.0765a21: 靜故。本善無色極寂靜故。由此理故經於無
T1562_.29.0765a22: 色。皆言超越一切下地。於諸靜慮不如是説。
T1562_.29.0765a23: 以本無色不縁下繋。是故於下説超越言。諸
T1562_.29.0765a24: 靜慮中有遍縁智。故於下地不言超越。既説
T1562_.29.0765a25: 超越色想等言。故知但依超所縁説。若此超
T1562_.29.0765a26: 越爲顯離繋。應説超一切非唯色想等。又靜
T1562_.29.0765a27: 慮中應言超越。自上地法無不能縁。雖亦能
T1562_.29.0765a28: 縁下地無漏。而但縁類不縁法品。以但能縁
T1562_.29.0765a29: 目全治故。法非全治如先已説。又法品道於
T1562_.29.0765b01: 無色界。雖能對治是客非主。亦不能縁下地
T1562_.29.0765b02: 法滅。既遮無色根本縁下。義准近分有縁下
T1562_.29.0765b03: 能。彼無間道必縁下故。味淨無漏三等至中。
T1562_.29.0765b04: 何等力能斷諸煩惱。頌曰
T1562_.29.0765b05: 無漏能斷惑 及諸淨近分
T1562_.29.0765b06: 論曰。諸無漏定皆能斷惑。本淨尚無能況諸
T1562_.29.0765b07: 染能斷。謂本淨定不能斷下已離染故。不能
T1562_.29.0765b08: 斷上以勝己故。不能斷自與自地惑同一縛
T1562_.29.0765b09: 故。又自於自非對治故。若淨近分亦能斷惑。
T1562_.29.0765b10: 以皆能斷次下地故。中間攝淨亦不能斷。近
T1562_.29.0765b11: 分有幾何受相應。於味等三爲皆具不。頌曰
T1562_.29.0765b12: 近分八捨淨 初亦聖或三
T1562_.29.0765b13: 論曰。諸近分定亦有八種。與八根本爲入門
T1562_.29.0765b14: 故。一切唯一捨受相應。作功用轉故未離下
T1562_.29.0765b15: 怖故。此八近分皆淨定攝。唯初近分亦通無
T1562_.29.0765b16: 漏。皆無有味離染道故。上七近分無無漏者。
T1562_.29.0765b17: 於自地法不厭背故。唯初近分通無漏者。於
T1562_.29.0765b18: 自地法能厭背故。此地極隣近多災患界故。
T1562_.29.0765b19: 以諸欲貪由尋伺起。此地猶有尋伺隨故。若
T1562_.29.0765b20: 爾何縁毘婆沙説。諸近分地有結生心。非無
T1562_.29.0765b21: 染心有結生理。故應近分有味相應。今於此
T1562_.29.0765b22: 中遮有定染。不遮生染故不相違。或有餘師
T1562_.29.0765b23: 作如是説。初近分定亦有定染。未起根本亦
T1562_.29.0765b24: 貪此故。由此未至具有三種。中間靜慮與諸
T1562_.29.0765b25: 近分。爲無別義爲亦有殊。義亦有殊謂諸近
T1562_.29.0765b26: 分。是離染道入根本因中間不然。復有別義。
T1562_.29.0765b27: 頌曰
T1562_.29.0765b28: 中靜慮無尋 具三唯捨受
T1562_.29.0765b29: 論曰。初本近分尋伺相應。上七定中皆無尋
T1562_.29.0765c01: 伺。唯中靜慮有伺無尋。故彼勝初未及第
T1562_.29.0765c02: 二。依此義故立中間名。由此上無中間靜慮。
T1562_.29.0765c03: 一地昇降無如此故。謂中間定初靜慮攝而
T1562_.29.0765c04: 有差別。謂此減尋上立中間。減何成異故中
T1562_.29.0765c05: 間定初有上無。豈不契經説七依定。寧知別
T1562_.29.0765c06: 有未至中間。由有契經及正理故且有未至。
T1562_.29.0765c07: 如契經言諸有未能入初定等。具足安住而
T1562_.29.0765c08: 由聖慧。於現法中得諸漏盡。若無未至聖慧
T1562_.29.0765c09: 依何。又蘇使摩契經中説。有慧解脱者不得
T1562_.29.0765c10: 根本定。豈不依定成慧解脱。由此證知有未
T1562_.29.0765c11: 至定有中間定。如契經説有尋伺等三三摩
T1562_.29.0765c12: 地。經説初定與尋伺倶。第二等中尋伺皆息。
T1562_.29.0765c13: 若無中靜慮誰有伺無尋。以心心所漸次息
T1562_.29.0765c14: 故。理應有定有伺無尋。又大梵王是世界主。
T1562_.29.0765c15: 離中間定誰爲勝因。由此證知有中間定。然
T1562_.29.0765c16: 佛不數説有未至中間。以二即初靜慮攝故。
T1562_.29.0765c17: 説初靜慮即已説彼。唯初近分名未至者。爲
T1562_.29.0765c18: 欲簡別餘近分故。非此近分乘先定起。又非
T1562_.29.0765c19: 住此已起愛味。依如是義立未至名。非上定
T1562_.29.0765c20: 邊亦名未至。皆乘先定勢力引生。及住彼時
T1562_.29.0765c21: 已起味故。毘婆沙者作如是説。未至本地立
T1562_.29.0765c22: 未至名。是本地徳未現前義。此中間定具味
T1562_.29.0765c23: 等三。以別繋屬一生處故。謂極修習中間定
T1562_.29.0765c24: 者。未來當在大梵處生。故亦具三如根本定。
T1562_.29.0765c25: 非根本地起愛貪彼。如所味有別能味亦別
T1562_.29.0765c26: 故。此有勝徳可愛味故。無漏定生亦漸減
T1562_.29.0765c27: 故。此亦一向捨受相應。無三識身故無樂受。
T1562_.29.0765c28: 無喜受者已不共初。然於初貪未能離故。又
T1562_.29.0765c29: 由自勉功用轉故。由此説爲苦通行攝。非憂
T1562_.29.0766a01: 苦者已出欲故。由此一向捨受相應。此定能
T1562_.29.0766a02: 招大梵處果。多修習者爲大梵故
T1562_.29.0766a03: ＊説一切有部順正理論＊卷第七十八
T1562_.29.0766a04:
T1562_.29.0766a05:
T1562_.29.0766a06:
T1562_.29.0766a07:阿毘達磨順正理論卷第七十九
T1562_.29.0766a08: 尊者衆賢造
T1562_.29.0766a09: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0766a10: ＊辯定品第八之三
T1562_.29.0766a11: 已辯等至云何等持。經説等持總有三種。一
T1562_.29.0766a12: 有尋有伺三摩地。二無尋唯伺三摩地。三無
T1562_.29.0766a13: 尋無伺三摩地。如是三種相別云何。頌曰
T1562_.29.0766a14: 初下有尋伺 中唯伺上無
T1562_.29.0766a15: 論曰。前來因事屡辯此三。今於此中略顯別
T1562_.29.0766a16: 相。有尋有伺三摩地者。謂與尋伺相應等持。
T1562_.29.0766a17: 此初靜慮及未至攝。無尋唯伺三摩地者。謂
T1562_.29.0766a18: 唯與伺相應等持。此即中間靜慮地攝。無尋
T1562_.29.0766a19: 無伺三摩地者。謂非尋伺相應等持。此從第
T1562_.29.0766a20: 二靜慮近分。乃至非想非非想攝。契經復説
T1562_.29.0766a21: 三種等持。一空三摩地。二無願三摩地。三無
T1562_.29.0766a22: 相三摩地。如是三種相別云何。頌曰
T1562_.29.0766a23: 空謂空非我 無相謂滅四
T1562_.29.0766a24: 無願謂餘十 諦行相相應
T1562_.29.0766a25: 此通淨無漏 無漏三脱門
T1562_.29.0766a26: 論曰。空三摩地謂空非我。二種行相相應等
T1562_.29.0766a27: 持。故説空等持近治有身見。身見亦有二行
T1562_.29.0766a28: 相故。謂空行相近治我所見。非我行相近治
T1562_.29.0766a29: 我見。觀法非我名非我行相。觀此中無我名
T1562_.29.0766b01: 空行相。由此空行相近治我所見。以此中都
T1562_.29.0766b02: 無我。故此法非我所。豈不空行相即非我行
T1562_.29.0766b03: 相。知此非我此中無我。二種行相竟有何別。
T1562_.29.0766b04: 非無差別言此中無我。不能顯我畢竟無體
T1562_.29.0766b05: 故。謂此但顯彼此互無。不能顯成畢竟無我。
T1562_.29.0766b06: 以有體法亦互無故。若言此法非我便顯。我
T1562_.29.0766b07: 畢竟無以一切法。法相等故。由此若修非我
T1562_.29.0766b08: 行相便治我見。修空行相治我所見。如何無
T1562_.29.0766b09: 別無相三摩地。謂縁滅諦四種行相相應等
T1562_.29.0766b10: 持。涅槃離諸相故名無相。縁彼三摩地得無
T1562_.29.0766b11: 相名。相略有十。謂色等五男女二種三有爲
T1562_.29.0766b12: 相。或復相者是因異名。涅槃無因故名無相。
T1562_.29.0766b13: 或相謂世蘊上中下。涅槃異彼故名無相。無
T1562_.29.0766b14: 願三摩地。謂縁餘諦十種行相相應等持。十
T1562_.29.0766b15: 行相者。謂苦非常因集生縁道如行出。如是
T1562_.29.0766b16: 空等三三摩地。三摩地相雖無差別。而依對
T1562_.29.0766b17: 治意樂所縁。如其次第建立三種。由意樂故
T1562_.29.0766b18: 不願三有。理且可然有過患故。寧由意樂不
T1562_.29.0766b19: 願聖道。以諸聖道依屬有故。若爾何用修習
T1562_.29.0766b20: 聖道。以是涅槃能趣因故。非離聖道有得涅
T1562_.29.0766b21: 槃。爲求涅槃故修聖道。道如船筏必應捨故。
T1562_.29.0766b22: 亦由意樂不願聖道。故縁道行相亦得無願
T1562_.29.0766b23: 名。以本期心厭有爲故。空非我相非所厭捨。
T1562_.29.0766b24: 以與涅槃相相似故。由此二行相雖縁可厭
T1562_.29.0766b25: 法。不取可厭相不得無願名。此三等持通淨
T1562_.29.0766b26: 無漏。世出世間等持攝故。世間攝故通十一
T1562_.29.0766b27: 地。出世攝者唯通九地。上七定邊無勝徳故。
T1562_.29.0766b28: 於中無漏者名三解脱門能與涅槃爲入門
T1562_.29.0766b29: 故。非諸有漏法是眞解脱門。性住世間違解
T1562_.29.0766c01: 脱故。三三摩地縁境別者。若有漏空縁一切
T1562_.29.0766c02: 法。若無漏空唯縁苦諦。無願能縁苦集道諦。
T1562_.29.0766c03: 無相唯縁滅諦爲境。三三摩地念住別者。無
T1562_.29.0766c04: 相唯法餘皆通四。契經復説三重等持。一空
T1562_.29.0766c05: 空三摩地。二無願無願三摩地。三無相無相
T1562_.29.0766c06: 三摩地。如是三種相別云何。頌曰
T1562_.29.0766c07: 重二縁無學 取空非常相
T1562_.29.0766c08: 後縁無相定 非擇滅爲靜
T1562_.29.0766c09: 有漏人不時 離上七近分
T1562_.29.0766c10: 論曰。此三等持縁前空等。取空等相故立空
T1562_.29.0766c11: 空等名。空空等持縁前無學空三摩地。取彼
T1562_.29.0766c12: 空相空相順厭勝非我故。謂彼先起無學等
T1562_.29.0766c13: 持。於五取蘊思惟空相。從此後起殊勝善根
T1562_.29.0766c14: 相應等持。縁前無學空三摩地。思惟空相於
T1562_.29.0766c15: 空取空故名空空。如燒死屍以杖迴轉。屍既
T1562_.29.0766c16: 盡已杖亦應燒。如是由空燒煩惱已。復起空
T1562_.29.0766c17: 定厭捨前空重空等持。空行相後起即復還
T1562_.29.0766c18: 與空行相相應。唯此最能順厭捨故。非我行
T1562_.29.0766c19: 相則不如是。見無我者於諸有爲法。起厭背
T1562_.29.0766c20: 心不如見空故。諸有已見諸法無我。而於諸
T1562_.29.0766c21: 有猶生樂者。以於諸行中不審見空故。由此
T1562_.29.0766c22: 空定雖二行相倶。而但名空不説爲非我。空
T1562_.29.0766c23: 於厭捨極隨順故。無願無願縁前無學。無願
T1562_.29.0766c24: 等持取非常相。謂彼先起無學等持。於五取
T1562_.29.0766c25: 蘊中思惟非常相。從此後起殊勝善根。相應
T1562_.29.0766c26: 等持縁前無學。無願三摩地思惟非常相。於
T1562_.29.0766c27: 無願不願名無願無願。擧喩顯示如前應知。
T1562_.29.0766c28: 重無願等持非常行。相後起即復還與非常行
T1562_.29.0766c29: 相相應。唯此可能縁厭道故。非苦行相能縁
T1562_.29.0767a01: 聖道。聖道非苦趣苦滅故。苦法不能趣苦寂
T1562_.29.0767a02: 滅。亦非因等四能縁聖道。以聖道不能令苦
T1562_.29.0767a03: 續故。非道等四者此厭捨道故。非欣行相能
T1562_.29.0767a04: 爲厭捨。豈不如無願不願聖道。而作道等四
T1562_.29.0767a05: 此亦應然。此例不然。無願正厭有兼於聖道
T1562_.29.0767a06: 起不願心故。謂前無願正厭於有。聖道依有
T1562_.29.0767a07: 故兼不願。雖望意樂説不願道。而於聖道非
T1562_.29.0767a08: 正憎厭。故亦能作道等四種。無願無願正憎
T1562_.29.0767a09: 厭道。故以非常觀道過失。道等行相無容厭
T1562_.29.0767a10: 道。是故於此不作彼四。若道非常故可厭者。
T1562_.29.0767a11: 應於聖道作苦行相有彼相故。如契經言。諸
T1562_.29.0767a12: 非常即是苦非諸聖道。可有苦相安立諦理
T1562_.29.0767a13: 相各別故。謂依別相立苦諦名。聖道如何亦
T1562_.29.0767a14: 有苦相。又契經中簡別説故。如契經説略説
T1562_.29.0767a15: 一切五取蘊苦。若道非常故有苦相應但説
T1562_.29.0767a16: 蘊。既言取蘊方是苦攝。由此證知聖道非苦。
T1562_.29.0767a17: 若謂譬如觀集爲苦。諦相雖別而見非倒。以
T1562_.29.0767a18: 五取蘊通苦集故。如是應知觀道爲苦。諦相
T1562_.29.0767a19: 雖別見亦非＊倒。以無漏蘊通苦道故。由此不
T1562_.29.0767a20: 壞安立諦理。此亦非理。且定不應觀集爲苦
T1562_.29.0767a21: 見非顛倒。以五取蘊因性名集。果性名苦其
T1562_.29.0767a22: 性各異。若觀因爲果必觀果爲因。差別因縁
T1562_.29.0767a23: 不可得故。則是倒見非諦觀攝。寧爲不壞安
T1562_.29.0767a24: 立諦理。是則應無苦集智異。或應苦道智如
T1562_.29.0767a25: 苦集智。所縁無別故共立遍知。謂彼既言苦
T1562_.29.0767a26: 集同體。觀集爲苦非顛倒見。二智境同故不
T1562_.29.0767a27: 別立遍知。如是應言苦道同體。觀道爲苦非
T1562_.29.0767a28: 顛倒見。二智境同故不別立遍知。既不許然
T1562_.29.0767a29: 道寧是苦。又道與苦事各別故。謂契經説無
T1562_.29.0767b01: 漏五根。於去來今能斷衆苦。又説道能斷以
T1562_.29.0767b02: 生爲本苦。又契經説道應修習苦應永斷故
T1562_.29.0767b03: 道非苦。若謂經言法如船筏亦應斷者。理亦
T1562_.29.0767b04: 不然。經不説法治所斷故。謂於先時修聖道
T1562_.29.0767b05: 法所作已辦。更不應修依應捨義説名應斷。
T1562_.29.0767b06: 非治所斷與苦不同。或經中法聲目契經等
T1562_.29.0767b07: 法。應斷言顯得旨忘詮。或經所言法尚應斷。
T1562_.29.0767b08: 顯已與果無用因法。可捨名斷如順住分。非
T1562_.29.0767b09: 如苦性道亦可斷。是故苦道其體各異。又若
T1562_.29.0767b10: 經言諸非常即是苦。即言聖道亦有苦相。經
T1562_.29.0767b11: 次亦言諸是苦即非我。應執涅槃非非我性。
T1562_.29.0767b12: 或應亦許是苦非常。許則定應非涅槃性。若
T1562_.29.0767b13: 謂但言諸是苦皆非我。不言非我皆是苦。何
T1562_.29.0767b14: 不亦言諸是苦皆非常。不言非常皆是苦。若
T1562_.29.0767b15: 謂非常體即是苦。苦即非我但名有異。則空
T1562_.29.0767b16: 無願應無差別。以許非我即苦等故。若謂經
T1562_.29.0767b17: 言苦即非我。許一切苦皆非我性。此經既説
T1562_.29.0767b18: 非常即苦。應許非常皆是苦性。理實如是
T1562_.29.0767b19: 以此經中。所言非常不説道故。爲依何法説
T1562_.29.0767b20: 非常言。以諸愚夫於五取蘊。執爲常等起四
T1562_.29.0767b21: 顛倒。爲破彼執説非常言。乘此復言非常即
T1562_.29.0767b22: 苦。此言意顯有漏非常。皆是苦性苦皆非我。
T1562_.29.0767b23: 非説一切非常非我。理必應爾。以契經中於
T1562_.29.0767b24: 計常境説非常故。或於此中言非常者。非唯
T1562_.29.0767b25: 帶生滅要命終受生。謂諸愚夫計人天樂。故
T1562_.29.0767b26: 經依彼有麁非常。説即是苦如三惡趣。以何
T1562_.29.0767b27: 爲證知此經中。非常等言唯依有漏。由此經
T1562_.29.0767b28: 後復作是説。色受等諸法非我故。非常。豈可
T1562_.29.0767b29: 涅槃亦非常性。故知此經唯約聖慧。四種行
T1562_.29.0767c01: 相縁苦諦説。若謂聖道非常故應苦。寧不許
T1562_.29.0767c02: 道無漏故非苦。若謂於樂計爲苦見。如何但
T1562_.29.0767c03: 言見滅斷者。於滅謂苦其過重故。謂見涅槃
T1562_.29.0767c04: 以爲苦者。極能増長樂生死心。見道不然是
T1562_.29.0767c05: 故偏説。如病厭藥易可療治。若厭病愈難爲
T1562_.29.0767c06: 救療。或諸聖道依苦而轉。故見爲苦過非甚
T1562_.29.0767c07: 重。由此論中略而不説。有餘説故義不相違。
T1562_.29.0767c08: 又契經言。若於喜樂如實知樂。我定説彼於
T1562_.29.0767c09: 四諦理。如實現觀故知有爲非全是苦。由此
T1562_.29.0767c10: 於道可觀非常。成重無願必不觀苦。無相無
T1562_.29.0767c11: 相即縁無學無相三摩地。非擇滅爲境。以無
T1562_.29.0767c12: 漏法無擇滅故。但取靜相非滅妙離。謂彼先
T1562_.29.0767c13: 起無學等持。於擇滅中思惟靜相。從此後起
T1562_.29.0767c14: 殊勝善根相應等持。即縁無學無相三摩地
T1562_.29.0767c15: 非擇滅爲境。思惟靜相於無相滅。復觀爲無
T1562_.29.0767c16: 相名無相無相。擧喩顯示如前應知重無相
T1562_.29.0767c17: 等持。靜行相後起即復還。與靜行相相應。唯
T1562_.29.0767c18: 此能觀非擇滅故。非妙行相境無記故非離
T1562_.29.0767c19: 行相。以雖證得彼非擇滅。猶縛隨故非滅行
T1562_.29.0767c20: 相。以非擇滅非永解脱一切苦故。又若觀滅
T1562_.29.0767c21: 濫非常故。所言靜者惟顯止息。故非擇滅得
T1562_.29.0767c22: 有靜相。以修聖道經久劬勞。於彼息中便生
T1562_.29.0767c23: 樂想。故重無相取靜非餘。重三等持唯是有
T1562_.29.0767c24: 漏。以於聖道生厭捨故。非無漏定厭捨聖道。
T1562_.29.0767c25: 二縁聖道取空非常。理可名爲厭捨聖道。無
T1562_.29.0767c26: 相無相但縁無爲作靜行相。何名厭道此欣
T1562_.29.0767c27: 無學無相等持。不轉之因故名厭道。謂彼定
T1562_.29.0767c28: 起義作是言。無相等持不生爲善。此既欣讃
T1562_.29.0767c29: 聖道不生。如何不名厭捨聖道。前無相定非
T1562_.29.0768a01: 此所縁。如何此名無相無相。或應許此定不
T1562_.29.0768a02: 縁非擇滅。但縁無學無相不生。此亦不然准
T1562_.29.0768a03: 前釋故。謂縁無相定非擇滅。此非擇滅亦
T1562_.29.0768a04: 離諸相。縁無相無相故得無相無相名。縁無
T1562_.29.0768a05: 相境作靜行相。是故此定從境立名。唯三洲
T1562_.29.0768a06: 人能起此定通依男女。以依女身亦能自在。
T1562_.29.0768a07: 延促壽故唯無學位。以有學者但欣聖道未
T1562_.29.0768a08: 能厭故。此亦非一切唯不時解脱。以時解脱
T1562_.29.0768a09: 愛聖道故。依十一地除上七邊。以上七邊無
T1562_.29.0768a10: 勝徳故。若在欲界從未至攝聖道後起。若在
T1562_.29.0768a11: 有頂無所有攝聖道後生。餘皆自地聖道後
T1562_.29.0768a12: 起就總類説。此從法類苦滅四智無間而生。
T1562_.29.0768a13: 若就別説欲界攝者非類後生。上界攝者非
T1562_.29.0768a14: 法後起。前二非滅後起。第三非苦後生。餘行
T1562_.29.0768a15: 相後起此定故。應得此者皆盡智時由離染
T1562_.29.0768a16: 得。後由加行方起現前。唯我世尊不由加行。
T1562_.29.0768a17: 順趣解脱起此現前。於道尚厭豈欣諸有。此
T1562_.29.0768a18: 後亦起聖道現前。然厭道故非無間起。欲界
T1562_.29.0768a19: 攝者是思所成。餘修所成依定起故。契經復
T1562_.29.0768a20: 説四修等持。一爲住現法樂修三摩地。二爲
T1562_.29.0768a21: 得勝知見修三摩地。三爲得分別慧修三摩
T1562_.29.0768a22: 地。四爲諸漏永盡修三摩地。如是四種相別
T1562_.29.0768a23: 云何。頌曰
T1562_.29.0768a24: 爲得現法樂 修諸善靜慮
T1562_.29.0768a25: 爲得勝知見 修淨天眼通
T1562_.29.0768a26: 爲得分別慧 修諸加行善
T1562_.29.0768a27: 爲得諸漏盡 修金剛喩定
T1562_.29.0768a28: 論曰。如契經説有修等持。若習若修若多所
T1562_.29.0768a29: 作。得現樂住乃至廣説。善言通攝淨及無漏。
T1562_.29.0768b01: 修諸善靜慮得住現法樂。而經但説初靜慮
T1562_.29.0768b02: 者。於中樂想最増盛故。謂超欲界衆多過失。
T1562_.29.0768b03: 故於此中樂想増盛。如遊砂磧熱渇疲勞。創
T1562_.29.0768b04: 飮濁水亦生勝樂。或聖道樂此具有故。謂具
T1562_.29.0768b05: 一切菩提分法。四沙門果九斷遍知三界對
T1562_.29.0768b06: 治。又諸定首諸定樂因。是故偏説。豈不經説
T1562_.29.0768b07: 如是苾芻。住此先受離生喜樂。後生梵衆受
T1562_.29.0768b08: 樂同此。何故不言住後法樂。詳此唯説現法
T1562_.29.0768b09: 樂者。爲令棄捨樂現欲樂。説現定樂令其欣
T1562_.29.0768b10: 樂。或現樂住是後樂依。但説所依能依已顯。
T1562_.29.0768b11: 如契經説。先住此間入諸等至後方生彼。或
T1562_.29.0768b12: 現法樂三乘皆住。後樂不定是故不説。謂或
T1562_.29.0768b13: 退墮或上受生或般涅槃便不住故。雖諸靜
T1562_.29.0768b14: 慮即現法樂。依近分故説爲得。言修近分
T1562_.29.0768b15: 力得根本故。或即依現樂説爲得言。如言
T1562_.29.0768b16: 石子體故無有過。有説此定佛依自説。如説
T1562_.29.0768b17: 菩薩居贍部林。起初世間似無漏定。能引一
T1562_.29.0768b18: 切有情共樂。由此不説後法樂住。即由此故
T1562_.29.0768b19: 亦但説初。菩薩爾時唯得初故。若依諸定修
T1562_.29.0768b20: 天眼通。便能獲得殊勝知見。此依何義立知
T1562_.29.0768b21: 見名。本靜慮中有遍照智。此遍照故立以見
T1562_.29.0768b22: 名。見體即知故名知見。眼根名見世所極成。
T1562_.29.0768b23: 爲簡異彼以知標見。或即此見決斷所縁。故
T1562_.29.0768b24: 名爲知即亦名見。謂本靜慮是樂行道。不多
T1562_.29.0768b25: 劬勞而現前故。不劬勞故其體堅牢。由體堅
T1562_.29.0768b26: 牢故用決定。用決定故立以知名。見義如前
T1562_.29.0768b27: 故名知見。爲知爲見修此等持。即是爲求決
T1562_.29.0768b28: 定照義。此亦善逝依自而説。謂爲顯佛以天
T1562_.29.0768b29: 眼通。觀諸有情死生險難。方爲拔濟起靜慮
T1562_.29.0768c01: 等。故爲知見修天眼通。有餘師言。爲欲勝伏
T1562_.29.0768c02: 諸隨煩惱起勝知見。起此勝知見不離光明
T1562_.29.0768c03: 想。此光明想引天眼通。由天眼通得勝知見。
T1562_.29.0768c04: 若修三界諸加行善。及無漏善得分別慧。謂
T1562_.29.0768c05: 從欲界乃至有頂。諸聞思修所成善法。及餘
T1562_.29.0768c06: 一切無漏有爲。總説名爲加行善法。修此善
T1562_.29.0768c07: 法能引慧生。於諸境中差別而轉。故言修此
T1562_.29.0768c08: 得分別慧。如説善逝住二尋思。能如實知諸
T1562_.29.0768c09: 受起等。此顯修善得分別慧。説加行言爲簡
T1562_.29.0768c10: 生得。非修習生得得未曾得故。若修金剛
T1562_.29.0768c11: 喩定便得諸漏永盡。謂若修習第四靜慮。金
T1562_.29.0768c12: 剛喩定并隨轉法。便能獲得諸漏永盡。第四
T1562_.29.0768c13: 靜慮佛依自説。無上菩提依此得故。金剛喩
T1562_.29.0768c14: 定頓證漏盡。引盡智生是故偏説。有説一切
T1562_.29.0768c15: 有頂斷治。第四靜慮皆此所攝。此經所説若
T1562_.29.0768c16: 習若修。若多所作義差別者。爲欲顯示習修
T1562_.29.0768c17: 得修所治。更遠如其次第如是。已辯所依止
T1562_.29.0768c18: 定。當辯依定所起功徳。諸功徳中先辯無量。
T1562_.29.0768c19: 頌曰
T1562_.29.0768c20: 無量有四種 對治瞋等故
T1562_.29.0768c21: 慈悲無瞋性 喜喜捨無貪
T1562_.29.0768c22: 此行相如次 與樂及拔苦
T1562_.29.0768c23: 欣慰有情等 縁欲界有情
T1562_.29.0768c24: 喜初二靜慮 餘六或五十
T1562_.29.0768c25: 不能斷諸惑 人起定成三
T1562_.29.0768c26: 論曰。無量有四。一慈二悲三喜四捨。言無量
T1562_.29.0768c27: 者無量有情爲所縁故。此四能引無量福故。
T1562_.29.0768c28: 無量愛果此爲因故。有説此能違無量戲論
T1562_.29.0768c29: 故。貪等諸惑皆名戲論。何縁無量四無増減。
T1562_.29.0769a01: 對治四種多行障故。如契經説。若習若修若
T1562_.29.0769a02: 多所作慈能斷瞋。悲能斷害。喜斷不欣慰。捨
T1562_.29.0769a03: 斷欲貪瞋故唯有四。瞋謂心所。欲殺有情欲
T1562_.29.0769a04: 惱有情心所名害。耽著境界於諸善品。不樂
T1562_.29.0769a05: 住因名不欣慰。於妙欲境起染欣樂。情無厭
T1562_.29.0769a06: 足名爲欲貪。此中慈悲無瞋爲性。若爾此二有
T1562_.29.0769a07: 何差別。性雖無別然慈能治。殺有情瞋歡行
T1562_.29.0769a08: 相轉。悲是對治惱有情瞋慼行相轉。是謂差
T1562_.29.0769a09: 別。如苦與樂領納。雖同而損益殊故。體有別
T1562_.29.0769a10: 苦樂體別如先已辯。慈悲二種差別亦然。有
T1562_.29.0769a11: 作是言。悲是不害近治害故理實如是。但害
T1562_.29.0769a12: 似瞋似瞋名説。悲之行相亦似無瞋立無瞋
T1562_.29.0769a13: 名實是不害。諸古師説。喜即喜受何縁觀行
T1562_.29.0769a14: 者爾時喜受生。若縁與樂與慈無異。若縁拔
T1562_.29.0769a15: 苦應與悲同。又契經言。欣故生喜喜即喜受
T1562_.29.0769a16: 如先已辯。此喜行相與彼欣同。喜故生喜義
T1562_.29.0769a17: 有何異。若言下上義有異者。輕安與樂義亦
T1562_.29.0769a18: 應然。差別因縁不可得故。又違本論云何名
T1562_.29.0769a19: 喜。謂喜喜相應受想行識等。此中意顯喜倶
T1562_.29.0769a20: 品法。喜増上故總立喜名。非受受倶其理決
T1562_.29.0769a21: 定。若喜即喜受何言與受倶。若言對法以理
T1562_.29.0769a22: 爲量應如無過。誦本論文此亦不然。理爲量
T1562_.29.0769a23: 論要有經證方可定文。若與經違理必可壞。
T1562_.29.0769a24: 不應隨意輒改論文。是故此喜定非喜受。以
T1562_.29.0769a25: 欣爲體或即無貪。謂別有貪是惡心所。於有
T1562_.29.0769a26: 情類作是思惟。云何當令諸所有樂。彼不能
T1562_.29.0769a27: 得皆屬於我。喜能治彼故是無貪。此與喜根
T1562_.29.0769a28: 必倶行故。三地可得如悔憂倶。喜亦無貪分
T1562_.29.0769a29: 明相者。於他盛事心不貪著。知他獲得深生
T1562_.29.0769b01: 欣慰。心熱對治説名爲喜。故知此喜亦無貪
T1562_.29.0769b02: 性。捨無量體唯是無貪。此與第三有差別者。
T1562_.29.0769b03: 離愛恚想等縁有情。如創入林等生樹覺。平
T1562_.29.0769b04: 等行因説名爲捨。若捨無量亦能治瞋。寧唯
T1562_.29.0769b05: 無貪與慈何異。又許此捨正治欲貪。與不淨
T1562_.29.0769b06: 觀有何差別。且捨與慈有差別者。慈能對治
T1562_.29.0769b07: 瞋所引瞋無瞋爲體。捨能對治貪所引瞋無
T1562_.29.0769b08: 貪爲體。豈不如捨無貪爲性。亦能對治貪所
T1562_.29.0769b09: 引瞋。如是許慈無瞋爲性。亦應能治瞋所引
T1562_.29.0769b10: 貪。此難不然。行相違故謂捨行相。雙違貪瞋
T1562_.29.0769b11: 捨親非親差別相故。從此愛恚倶不生故。即
T1562_.29.0769b12: 由此故捨唯無貪。正能治貪兼治瞋故。慈之
T1562_.29.0769b13: 行相違瞋非貪。於諸有情與樂轉故。由此慈
T1562_.29.0769b14: 捨雖倶違瞋。而慈順貪捨能違害。是故此二
T1562_.29.0769b15: 極有差別。或修捨者治非處瞋。慈治處瞋故
T1562_.29.0769b16: 有差別。不淨與捨如次能治。婬貪餘貪故有
T1562_.29.0769b17: 差別。此四無量非損益他。何縁唯善非無記
T1562_.29.0769b18: 性。能近對治貪瞋等故。愛非愛相不能引故。
T1562_.29.0769b19: 力能令心自在轉故。慈等體相已略分別。此
T1562_.29.0769b20: 阿世耶有差別者。觀有情類如己謂慈。樂有
T1562_.29.0769b21: 情類離苦謂悲。於他興盛欣慰謂喜。於親怨
T1562_.29.0769b22: 相不思謂捨。又不觀他有損有益。等觀一切
T1562_.29.0769b23: 如友謂慈。於遭苦者哀愍謂悲。由勝解力想
T1562_.29.0769b24: 有情類。得益離損欣慰謂喜。於有情相等觀
T1562_.29.0769b25: 謂捨。此四行相有差別者。云何當令諸有情
T1562_.29.0769b26: 類得如是樂。如是思惟入慈等至。云何當令
T1562_.29.0769b27: 諸有情類離如是苦。如是思惟入悲等至。諸
T1562_.29.0769b28: 有情類得樂離苦豈不快哉。如是思惟入喜
T1562_.29.0769b29: 等至。諸有情類平等平等無有親怨。如是思
T1562_.29.0769c01: 惟入捨等至。如是所願竟無有成豈不唐捐。
T1562_.29.0769c02: 修定功力能伏瞋等寧謂唐捐。應是顛倒何
T1562_.29.0769c03: 能伏惑。願得樂等寧謂顛倒。謂此不言已得
T1562_.29.0769c04: 樂等。但由勝解願諸有情當得樂等。能伏諸
T1562_.29.0769c05: 惑故修此四功不唐捐。於定蘊中説四行相
T1562_.29.0769c06: 六何令等。具如前説。言如是思惟入某等至
T1562_.29.0769c07: 者。此言若就等無間縁。慈等應無無間生理。
T1562_.29.0769c08: 別別思惟所引起故。若倶生者入言相違。初
T1562_.29.0769c09: 業位中別加行引。至成滿位亦有倶生。定蘊
T1562_.29.0769c10: 就初説入無過。且慈無量願得何樂。有説願
T1562_.29.0769c11: 得第三定樂。諸受樂中此最勝故。若自未證
T1562_.29.0769c12: 由聞故知。有説願得涅槃妙樂。於諸樂中此
T1562_.29.0769c13: 最勝故。有説願得阿羅漢樂。此已解脱諸煩
T1562_.29.0769c14: 惱故。初修業者未證此樂。未現證故不能運
T1562_.29.0769c15: 心。但縁己身隨所證樂。及他所證現可知者。
T1562_.29.0769c16: 願諸有情同證此樂。故但縁現如理所生。無
T1562_.29.0769c17: 染汚樂願他同受。若於所受已捨苾芻。設未
T1562_.29.0769c18: 獲得眞實對治。亦處空閑受遠離樂。力能映
T1562_.29.0769c19: 奪天帝等喜。如五樂等伽他中説又住遠離
T1562_.29.0769c20: 勤修善者。定有善得念念恒流。如大海水遍
T1562_.29.0769c21: 滿相續。喜輕安樂由此引生。以無悋心縁如
T1562_.29.0769c22: 是樂。願諸含識一切同受。有餘受勝學無學
T1562_.29.0769c23: 樂。如何觀劣以授於他。不於當來還招劣果。
T1562_.29.0769c24: 若謂不欲以此與勝。便違遍縁有情爲境。但
T1562_.29.0769c25: 由無悋福資所依。實不能令他得樂故。如有
T1562_.29.0769c26: 貧者以己所受麁弊資具。召施富人雖諸富
T1562_.29.0769c27: 人不求此惠。而彼施者亦無有失。表自敬心
T1562_.29.0769c28: 無所悋故。此亦如是故無有失。如於良田殖
T1562_.29.0769c29: 一細種。後所得果多而復大。如半核娑諸瓜
T1562_.29.0770a01: 瓠等。故非觀劣以授於他。便於當來還招劣
T1562_.29.0770a02: 果。皆縁欲界有情爲境。能治縁彼瞋等障故。
T1562_.29.0770a03: 謂於欲界有怨親中。三聚有情能生瞋等。於
T1562_.29.0770a04: 中有捨怨親等相。便能伏除瞋等煩惱。是故
T1562_.29.0770a05: 此境唯欲有情。必不能縁色無色界。大悲體
T1562_.29.0770a06: 是無癡善根。由此力能通縁三界。若四無量
T1562_.29.0770a07: ＊唯縁有情。何故經言。思一方等此由勝解。
T1562_.29.0770a08: 總縁器中一切有情故無有失。此四通在欲
T1562_.29.0770a09: 色界繋。以契經説無量能招梵釋輪王殊勝
T1562_.29.0770a10: 果故。品類足論依修所成。説七智知色界修
T1562_.29.0770a11: 斷。及彼遍行隨眠隨増。有餘師言。此四無量
T1562_.29.0770a12: 加行通欲本＊唯色界。此四無量依地別者。若
T1562_.29.0770a13: 喜即喜受＊唯是修所成。彼應説喜唯初二定。
T1562_.29.0770a14: 以於餘地無喜根故。若喜異喜受亦通思所
T1562_.29.0770a15: 成。彼應説喜通依七地。與樂捨受亦相應故。
T1562_.29.0770a16: 有餘説。喜唯喜受倶。彼則應言喜通三地。或
T1562_.29.0770a17: 應如頌唯二非餘。慈悲捨三通依六地。謂四
T1562_.29.0770a18: 靜慮未至中間。或有欲令唯依五地。謂除未
T1562_.29.0770a19: 至是容豫徳。已離欲者方能起故。有説此四
T1562_.29.0770a20: 唯欲及初得無量名。餘地不爾。經説無量名
T1562_.29.0770a21: 梵住故。又説修無量生梵世故。又説招梵釋
T1562_.29.0770a22: 輪王果故。有説隨應通依十地。謂欲四本近
T1562_.29.0770a23: 分中間。若悲亦依下三靜慮。如何得與喜樂
T1562_.29.0770a24: 相應。悲縁苦有情慼行相轉故。此如無漏厭
T1562_.29.0770a25: 作意生。是故通依下三靜慮。彼眞實作意能
T1562_.29.0770a26: 順生欣。喜樂相應可無有過。此勝解作意不
T1562_.29.0770a27: 順生欣。如何可言與彼相似。疑是慼性不順
T1562_.29.0770a28: 生欣。如何許疑喜樂倶起。勝解作意應與彼
T1562_.29.0770a29: 同。然此於欣極相隨順。力能引生眞作意故。
T1562_.29.0770b01: 疑則不爾極違眞故。彼尚相應此寧不許。此
T1562_.29.0770b02: 勝解作意理應違欣。有歡慼處中行相別故。
T1562_.29.0770b03: 悲既慼行相轉應非喜樂相應。勿二行相倶
T1562_.29.0770b04: 時轉故。若爾應不許與捨受相應。捨受處中
T1562_.29.0770b05: 行相轉故。既非不許捨受相應。與喜樂倶理
T1562_.29.0770b06: 定應許。勿全不與受相應故。雖言此四能治
T1562_.29.0770b07: 瞋等。而不能斷諸煩惱。得勝解作意相應起
T1562_.29.0770b08: 故。眞實作意方能斷惑。又此唯縁有情境故。
T1562_.29.0770b09: 縁法作意方能斷惑。又此唯縁現在境故。通
T1562_.29.0770b10: 縁三世或縁非世方能斷惑。又解脱道此可
T1562_.29.0770b11: 得故。要無間道方能斷惑。有作是説。有漏根
T1562_.29.0770b12: 本靜慮攝故。此因有失。不應説三依六地故。
T1562_.29.0770b13: 未至中間此應無故。經何故説此斷瞋等。亦
T1562_.29.0770b14: 不相違。斷有二故。或由此力引斷道故。謂伏
T1562_.29.0770b15: 瞋等引斷道生。是故經中説斷瞋等。若爾何
T1562_.29.0770b16: 故契經中説。由善修慈住不還果。此中聖道
T1562_.29.0770b17: 以慈名説。如於餘處説想名等。或依聖者先
T1562_.29.0770b18: 得慈心。後數修行得離欲説。或依爲得修所
T1562_.29.0770b19: 成慈。精進修行得離欲説。有説此四依欲色
T1562_.29.0770b20: 身。無色不縁怨親等故。修此必應先縁彼故。
T1562_.29.0770b21: 如實義者。＊唯依欲身於欲界中唯人能起。若
T1562_.29.0770b22: 喜非喜受成一必具四。若喜即喜受成一定
T1562_.29.0770b23: 成三。生第三定等唯不成喜故。依何義故契
T1562_.29.0770b24: 經中説。修四無量慈極至遍淨。悲極至空無
T1562_.29.0770b25: 邊處。喜極至識無邊處。捨極至無所有處。云
T1562_.29.0770b26: 何色界法能招無色果。又四靜慮無不有慈。
T1562_.29.0770b27: 何縁修慈唯極遍淨。有餘於此倦於思尋。仰
T1562_.29.0770b28: 推慈尊當解此義。傳聞具壽迦多衍尼子。曾
T1562_.29.0770b29: 以此義問設摩達多。彼尊尋思便入寂定。至
T1562_.29.0770c01: 明清旦欲爲解釋。時衍尼子復入寂定。時未
T1562_.29.0770c02: 會遇各般涅槃。由此迄今無能釋者。毘婆沙
T1562_.29.0770c03: 者作是釋言。應知此經依相＊似説。謂樂受法
T1562_.29.0770c04: 與慈相似。慈作與樂行相轉故樂至遍淨。上
T1562_.29.0770c05: 地皆無故説修慈極於遍淨。求離苦法與悲
T1562_.29.0770c06: 相似。悲作拔苦行相轉故。色身能作麁苦
T1562_.29.0770c07: 生因。有身便有斷首等故。空處近分厭離色
T1562_.29.0770c08: 身。故説修悲極於空處。輕安樂法與喜相似。
T1562_.29.0770c09: 喜作安樂行相轉故。識無邊處輕安樂増。縁
T1562_.29.0770c10: 自無邊識爲門故。無邊識相極増安樂。故説
T1562_.29.0770c11: 修喜極於識處。能棄捨法與捨相似。捨作棄
T1562_.29.0770c12: 捨行相轉故。無所有處由近分中。棄捨無邊
T1562_.29.0770c13: 行相成滿。是故説修捨極無所有處。有言此
T1562_.29.0770c14: 經依相順説。謂從慈定起欣等流順第三定。
T1562_.29.0770c15: 從第三定起欲等流。亦順慈定如是乃至。捨
T1562_.29.0770c16: 無所有起欲等流展轉相順。此不顯理但有
T1562_.29.0770c17: 虚言。或應於中更求深趣。有言此經就意樂
T1562_.29.0770c18: 説。謂樂慈者樂第三定。乃至樂捨者樂無所
T1562_.29.0770c19: 有處。此亦無理由何證知。是故應如前釋
T1562_.29.0770c20: 爲善。初欲引起四無量時。先於有情分爲三
T1562_.29.0770c21: 品。所謂親友處中怨讎。三各分三謂上中下。
T1562_.29.0770c22: 上親友者。謂生法身頼彼重恩捨便難住。中
T1562_.29.0770c23: 親友者。謂財法交極相親愛。下親友者。謂唯
T1562_.29.0770c24: 財交亦相親愛。上處中者。謂於自昔曾不見
T1562_.29.0770c25: 聞。中處中者。謂雖見聞而不交往。下處中
T1562_.29.0770c26: 者。謂雖交往而離＊恩怨。上怨讎者。謂奪名
T1562_.29.0770c27: 譽命及親友。中怨讎者。謂奪己身命縁資具。
T1562_.29.0770c28: 下怨讎者。謂奪親友命縁資具。於諸有情。分
T1562_.29.0770c29: 品別已。初修慈者。先於上親發起清淨與樂
T1562_.29.0771a01: 勝解。若由無始數習所成。惡阿世耶令心剛
T1562_.29.0771a02: 強。少遭逼惱便懷深恨。縁此還息與樂勝解。
T1562_.29.0771a03: 復應策勵思其重恩。於彼復生與樂意樂。數
T1562_.29.0771a04: 習力故恨意永亡。與樂勝解相續無替此既
T1562_.29.0771a05: 成已。於中下親亦漸次修如是勝解。於親
T1562_.29.0771a06: 三品既得等心。次總於處中下中上怨所。漸
T1562_.29.0771a07: 次修習與樂意樂。乃至最後於上怨親。得平
T1562_.29.0771a08: 等心都無昇降。齊此名曰修慈成滿。修悲及
T1562_.29.0771a09: 喜例此應説。謂觀三苦遍逼有情。不應於中
T1562_.29.0771a10: 復加以苦。但應如已勤加濟拔。漸次修習欲
T1562_.29.0771a11: 濟拔心。乃至怨親等無昇降。齊此名曰修悲
T1562_.29.0771a12: 成滿想。諸有情得樂離苦。深生欣慰如己
T1562_.29.0771a13: 無差。齊此名曰修喜成滿。初修捨者。先捨處
T1562_.29.0771a14: 中非先捨怨親恚愛難捨故。又處中品順捨
T1562_.29.0771a15: 力増於中如前。先捨上品次捨中下及與怨
T1562_.29.0771a16: 親。從下至中從中至上。先捨怨者以親難捨
T1562_.29.0771a17: 故。如契經説。貪難斷非瞋如是漸次修習。於
T1562_.29.0771a18: 捨至上親友等上處中。普於有情捨差別相。
T1562_.29.0771a19: 齊此名曰修捨成滿。若於有情樂求功徳。彼
T1562_.29.0771a20: 於慈等能速修成。非於有情樂求過者。以斷
T1562_.29.0771a21: 善者有徳可録。麟喩獨覺有失可取。先福罪
T1562_.29.0771a22: 果現可見故
T1562_.29.0771a23: ＊説一切有部順正理論＊第卷七十九
T1562_.29.0771a24:
T1562_.29.0771a25:
T1562_.29.0771a26:
T1562_.29.0771a27:
T1562_.29.0771a28:
T1562_.29.0771a29:
T1562_.29.0771b01:
T1562_.29.0771b02:
T1562_.29.0771b03:阿毘達磨順正理論卷第八十
T1562_.29.0771b04: 尊者衆賢造
T1562_.29.0771b05: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0771b06: ＊辯定品第八之四
T1562_.29.0771b07: 已辯無量。次辯解脱。頌曰
T1562_.29.0771b08: 解脱有八種 前三無貪性
T1562_.29.0771b09: 二二一一定 四無色定善
T1562_.29.0771b10: 滅受想解脱 微微無間生
T1562_.29.0771b11: 由自地淨心 及下無漏出
T1562_.29.0771b12: 三境欲可見 四境類品道
T1562_.29.0771b13: 自上苦集滅 非擇滅虚空
T1562_.29.0771b14: 論曰。解脱有八。一内有色想觀外色解脱。二
T1562_.29.0771b15: 内無色想觀外色解脱。三淨解脱身作證具
T1562_.29.0771b16: 足住。四無色定爲次四解脱。滅受想定爲第
T1562_.29.0771b17: 八解脱。八中前三無貪爲性近治貪故。然契
T1562_.29.0771b18: 經中説。想觀者想觀増故。如宿住念除去色
T1562_.29.0771b19: 想。三中初二不淨相轉。作青瘀等諸行相故。
T1562_.29.0771b20: 第三解脱清淨相轉。作淨光鮮行相轉故。三
T1562_.29.0771b21: 并助伴皆五蘊性。初二解脱一一通依初二
T1562_.29.0771b22: 靜慮。能治欲界初靜慮中顯色貪故。初二通
T1562_.29.0771b23: 攝近分中間。五地皆能起初二故。欲及初定
T1562_.29.0771b24: 有顯色貪。由眼識身所引起故爲解脱彼。初
T1562_.29.0771b25: 二定中建立初二不淨解脱。二三定中眼識
T1562_.29.0771b26: 無故。亦無所引縁顯色貪故。三四定中無不
T1562_.29.0771b27: 淨解脱。初二解脱相似善根。雖欲界中亦容
T1562_.29.0771b28: 得有。而爲欲界貪所
雜。故不建立二解
T1562_.29.0771b29: 脱名。三四定中雖亦得有。去所治遠勢力微
T1562_.29.0771c01: 劣。又樂淨伏故不得名第三解脱。依後靜慮
T1562_.29.0771c02: 離八災患心澄淨故。第四并近分立後靜慮
T1562_.29.0771c03: 名。相似善根下地雖有。非増上故不名解脱。
T1562_.29.0771c04: 欲界欲貪所＊雜故。初二定中不淨伏故。第
T1562_.29.0771c05: 三定中樂所迷故。又並八災所擾亂故。次四
T1562_.29.0771c06: 解脱如其次第。以四無色定善爲性。非無記
T1562_.29.0771c07: 染非解脱故。亦非散善性羸劣故。彼散善者
T1562_.29.0771c08: 如命終心。有説餘時亦有散善。唯生得善無
T1562_.29.0771c09: 聞思故。諸近分地九無間道。八解脱道亦非
T1562_.29.0771c10: 解脱。不背下地故縁下道雜故。又未全脱下
T1562_.29.0771c11: 地染故。契經説彼超過下故。有説近分諸解
T1562_.29.0771c12: 脱道。亦名解脱背下地故。然於餘處唯説根
T1562_.29.0771c13: 本者。以近分中非全解脱故。第八解脱即滅
T1562_.29.0771c14: 盡定。厭背受想而起此故。或總厭背有所縁
T1562_.29.0771c15: 故。然上座言。即諸有情相續分位名滅盡定。
T1562_.29.0771c16: 此亦非理前已廣辯。此滅盡定實有體故。又
T1562_.29.0771c17: 不可説此定有心。曾不見有心無受想思故。
T1562_.29.0771c18: 無容於此越路而行。如説此中受想等滅寂
T1562_.29.0771c19: 靜安樂。阿羅漢等乃有如是殊勝解脱。非無
T1562_.29.0771c20: 義本相續及心。可説名爲安樂寂靜。阿羅漢
T1562_.29.0771c21: 等殊勝解脱如何計度。有一類心無有所縁
T1562_.29.0771c22: 離行相轉。有所縁者理必有觸。若許有觸寧
T1562_.29.0771c23: 無受果。應言何礙受等不生。故滅定中無有
T1562_.29.0771c24: 心。理非迷正理纔覽經文。便能會通聖教深
T1562_.29.0771c25: 趣。識非永滅言不離身。如病未永除暫息亦
T1562_.29.0771c26: 名有。微微心後此定現前。前對想心已名微
T1562_.29.0771c27: 細。此更微細故曰微微。次如是心入滅盡定。
T1562_.29.0771c28: 謂有頂地心有三品。即想微細及微微心。由
T1562_.29.0771c29: 上中下品類別故。要下品後滅定現前。故次
T1562_.29.0761a02: 定五法。又我宗不説輕安即樂根。但説輕安
T1562_.29.0761a03: 是樂因故。於初二定立爲樂支。如此所言於
T1562_.29.0761a04: 義何失。以於一切佛聖教中。非唯樂受説名
T1562_.29.0761a05: 爲樂。見有餘法亦名樂故。謂契經言。樂有三
T1562_.29.0761a06: 種。一者斷樂。二者離樂。三者滅樂。又契經
T1562_.29.0761a07: 言。樂有五種。一出家樂。二遠離樂。三寂靜
T1562_.29.0761a08: 樂。四菩提樂。五涅槃樂。有如是等衆多契經。
T1562_.29.0761a09: 所説樂名目種種法。是故若説初二靜慮樂
T1562_.29.0761a10: 根爲支。便違正理。若説初二所有樂支即是
T1562_.29.0761a11: 輕安。無所違害
T1562_.29.0761a12: ＊説一切有部順正理論＊卷第七十七
T1562_.29.0761a13:
T1562_.29.0761a14:
T1562_.29.0761a15:
T1562_.29.0761a16:
T1562_.29.0761a17: 尊者衆賢造
T1562_.29.0761a18: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0761a19: ＊辯定品第八之二
T1562_.29.0761a20: 我宗定説。初二靜慮樂根爲支。違何正理。汝
T1562_.29.0761a21: 執身受方有樂根。非諸定中可起身識。豈不
T1562_.29.0761a22: 與此正理相違。此亦無違。以我宗許正在定
T1562_.29.0761a23: 位。由勝定力起順樂受。妙輕安風遍觸於身
T1562_.29.0761a24: 發身識故。如是救義未離前失。但起身識非
T1562_.29.0761a25: 在定故。謂我宗亦許正在定位。有離生喜樂
T1562_.29.0761a26: 所引極微遍在身中。如團中膩力能對治諸
T1562_.29.0761a27: 煩惱品。身之麁重攝益於身。亦説名爲無惱
T1562_.29.0761a28: 害樂。然不許此在定位中。能觸動身發生身
T1562_.29.0761a29: 識。此等持果如是生時。有力能令等持堅住。
T1562_.29.0761b01: 故此妙觸起不唐捐。若此位中容起身識。外
T1562_.29.0761b02: 散亂故應壞等持。若謂此風從勝定起。引内
T1562_.29.0761b03: 身樂順起等持。故身＊識生無壞定失。亦不應
T1562_.29.0761b04: 理。雖順等持而身識生便非定故。正在定位
T1562_.29.0761b05: 有與定相違。不定識生如何不壞定。縱順定
T1562_.29.0761b06: 故非永退失。然散心生寧非出定。非起順定
T1562_.29.0761b07: 加行散心。已得名爲正住定位。是故身識現
T1562_.29.0761b08: 在前時。理應名爲已從定出。既爾寧説是靜
T1562_.29.0761b09: 慮支。又此樂生應名定刺。由此樂受身識倶
T1562_.29.0761b10: 生。間雜定心令不續故。又以欲界身根爲依。
T1562_.29.0761b11: 理不應生色界觸識。故不可説身在欲界。身
T1562_.29.0761b12: 識倶受領色界中靜慮所生妙輕安觸。若謂
T1562_.29.0761b13: 此觸依内起故。容依欲身發生彼識。此但
T1562_.29.0761b14: 有語無理教故。謂何理教證依欲身取色輕
T1562_.29.0761b15: 安非所餘觸。故彼所執違越理教。唯對法宗
T1562_.29.0761b16: 所説無失。上座於此作如是言。如何得知輕
T1562_.29.0761b17: 安名樂。無少聖教於輕安體立以樂名。又見
T1562_.29.0761b18: 於此餘説名樂。於義無益故。若輕安體應説
T1562_.29.0761b19: 輕安名。非説輕安有無樂過。經説輕安是樂
T1562_.29.0761b20: 因故。如契經説。心喜故身輕安。輕安故身受
T1562_.29.0761b21: 樂。是故知樂非即輕安。破此同前經主所引。
T1562_.29.0761b22: 然彼所説。若是輕安體應説輕安名。此説非
T1562_.29.0761b23: 理。爲避靜慮支不易説過故。勿説初靜慮離
T1562_.29.0761b24: 生喜輕安。又此義中輕安名樂。於義有益。下
T1562_.29.0761b25: 苦所惱。爲令欣求上地生故。謂一切地皆有
T1562_.29.0761b26: 輕安。如何令知上地皆樂。發勤精進離下地
T1562_.29.0761b27: 染。故於輕安體假立以樂名。於此義中深成
T1562_.29.0761b28: 有益。雖輕安樂遍一切地。而今於此靜慮支
T1562_.29.0761b29: 中。唯樂果因方説名樂。第二靜慮雖無樂根。
T1562_.29.0761c01: 而説彼輕安爲樂果因者。以樂根喜根倶説
T1562_.29.0761c02: 名樂故。言輕安故身受樂者。彌證輕安得名
T1562_.29.0761c03: 爲樂。以輕安起能治身中惛沈品麁重性。令
T1562_.29.0761c04: 身輕妙安隱受樂。除此樂外必定無餘。是尸
T1562_.29.0761c05: 羅等次第所得。故對法宗所説無過。今應思
T1562_.29.0761c06: 擇。第三定中。意地悦受既得喜相。應名爲
T1562_.29.0761c07: 喜。何故名樂。此名爲樂亦有所因。以諸喜根
T1562_.29.0761c08: 不寂靜故。謂喜動涌擾亂定心。如水波濤涌
T1562_.29.0761c09: 泛漂激。初二靜慮意地悦受。有如是相故得
T1562_.29.0761c10: 喜名。第三定中此心悦受。其相沈靜轉得樂
T1562_.29.0761c11: 名。故此定中捨用増上。棄捨喜故立行捨支。
T1562_.29.0761c12: 第四定中復棄捨樂。故彼行捨得名清淨。何
T1562_.29.0761c13: 縁念慧諸地皆有。而念唯在上二靜慮。慧在
T1562_.29.0761c14: 第三定方得立爲支。隨其所應偏隨順故。謂
T1562_.29.0761c15: 喜與樂於三有中。是諸有情極所耽味。第三
T1562_.29.0761c16: 靜慮所味中極。有生死中最勝樂故。理應立
T1562_.29.0761c17: 慧觀察厭捨。若無慧者自地善根尚不能成。
T1562_.29.0761c18: 況進求勝。爲治如是自地過失。第三靜慮立
T1562_.29.0761c19: 慧爲支。餘地不然故不立慧。第二靜慮有最
T1562_.29.0761c20: 勝喜。輕躁嬈亂如邏刹私。第三定中有最勝
T1562_.29.0761c21: 樂。如天妙欲極爲難捨。第三四定由行捨支。
T1562_.29.0761c22: 隨其所應。雖已棄捨而恐退起立念遮防。餘
T1562_.29.0761c23: 地不然故不立念。然第三念勢用堅強。非唯
T1562_.29.0761c24: 助捨亦能助慧。通能防備自他地失。第四不
T1562_.29.0761c25: 爾。無自失故。由此第四不立慧支。或初二定
T1562_.29.0761c26: 尋喜飄動。雖有念慧防照用微。第四定中二
T1562_.29.0761c27: 捨所蔽。順無明故慧用不増。故慧唯三。念通
T1562_.29.0761c28: 上二。或第三定樂過甚微。不立慧支。無能照
T1562_.29.0761c29: 察。若不照察則無厭求自地過患上地功徳。
T1562_.29.0762a01: 然下尋喜上色過麁。雖照厭求未爲奇特。故
T1562_.29.0762a02: 餘三地。慧不立支。以第三定中樂過難。覺故
T1562_.29.0762a03: 佛説聖者應説。應知由此定中慧用。最勝能
T1562_.29.0762a04: 知細過故立。爲支雖第四邊慧亦能了。而但
T1562_.29.0762a05: 總相未爲奇特。謂彼與樂繋地不同。是離染
T1562_.29.0762a06: 道總觀下過。非如自慧同一繋縛。能別觀失
T1562_.29.0762a07: 方謂希奇。故自立支。上慧不爾。又諸已得
T1562_.29.0762a08: 第三靜慮。於第四邊非皆自在。故於將離樂
T1562_.29.0762a09: 受染時。彼慧無容立爲支體。故唯三定立慧
T1562_.29.0762a10: 爲支。然正了時及初已離。皆應防守須立念
T1562_.29.0762a11: 支。何故輕安立爲支體。以初二定輕安用増。
T1562_.29.0762a12: 觸前所無殊勝位故。由此勢用精勤不捨。能
T1562_.29.0762a13: 令相續有所堪能。能助等持令牽勝徳有殊
T1562_.29.0762a14: 勝用故立爲支。内等淨名爲目何法。目尋伺
T1562_.29.0762a15: 息於定心堅。有説先時尋伺鼓動令心於境
T1562_.29.0762a16: 不甚堅牢。今於所縁方能一趣。故説内等淨
T1562_.29.0762a17: 目於定心堅。彼顯此名目殊勝定。則内等淨
T1562_.29.0762a18: 應無別物。第二靜慮應唯三支。彼釋但應朋
T1562_.29.0762a19: 友信受。無正教理堪爲證故。非無聖教説有
T1562_.29.0762a20: 四支。言有三支依何聖教。故内等淨體即信
T1562_.29.0762a21: 根。謂若證得第二靜慮。則於定地。亦可離中
T1562_.29.0762a22: 有深信生。名内等淨。故雖諸地皆有信根而
T1562_.29.0762a23: 可立支。唯第二定以今創信諸定地法。與散
T1562_.29.0762a24: 地法倶可離故。又初靜慮尋伺識身。如熱淤
T1562_.29.0762a25: 埿信不明淨。後二靜慮行捨用増。映奪信根
T1562_.29.0762a26: 故無内淨。謂由警覺信力方増。捨此相違故
T1562_.29.0762a27: 能映奪。信是淨相故立淨名。如清水珠令心
T1562_.29.0762a28: 淨故。内心平等爲縁故生。由此信根名内等
T1562_.29.0762a29: 淨。或第二定所有功徳。平等爲縁引生此
T1562_.29.0762b01: 淨。由此建立内等淨名。非唯尋伺靜息爲
T1562_.29.0762b02: 體。此等皆是心所攝故。如受想思別有實體。
T1562_.29.0762b03: 有餘部説。喜非喜受。喜是行蘊心所法攝。三
T1562_.29.0762b04: 定中樂皆是喜受。故喜喜受其體各異。非三
T1562_.29.0762b05: 定樂可名喜受。二阿笈摩分明證故。如辯顛
T1562_.29.0762b06: 倒契經中説。漸無餘滅憂等五根。第三定中
T1562_.29.0762b07: 無餘滅喜。於第四定無餘滅樂。又餘經説。第
T1562_.29.0762b08: 四靜慮。斷樂斷苦先喜憂沒。故第三定必無
T1562_.29.0762b09: 喜根。由此喜受是喜非樂。如先所説八等至
T1562_.29.0762b10: 中。前七各三第八有二。諸染汚定如何知
T1562_.29.0762b11: 有。此由契經及論説故。謂契經説。淨無漏定
T1562_.29.0762b12: 已。猶言世尊未説一切定。故知有餘染定未
T1562_.29.0762b13: 説。本論亦説。於諸靜慮。自地一切隨眠隨増。
T1562_.29.0762b14: 由此等文知有染定。故説靜慮總有二種。由
T1562_.29.0762b15: 定及生有差別故。定復有二。謂染不染。不染
T1562_.29.0762b16: 復二種。謂淨及無漏。無漏復二。謂學無學。如
T1562_.29.0762b17: 是差別理有衆多。染靜慮中爲有支不。有。非
T1562_.29.0762b18: 一切。何定無何。頌曰
T1562_.29.0762b19: 染如次從初 無喜樂内淨
T1562_.29.0762b20: 正念慧捨念 餘説無安捨
T1562_.29.0762b21: 論曰。且有一類隨相説言。初染中無離生喜
T1562_.29.0762b22: 樂。非離煩惱而得生故。雖染汚定亦喜相應。
T1562_.29.0762b23: 非因離生故非支攝。此不唯説離欲生喜。亦
T1562_.29.0762b24: 説因離自地染生。以契經中先作是説。離諸
T1562_.29.0762b25: 欲惡不善法已。復作是言。離生喜樂。此中重
T1562_.29.0762b26: 説離生言者。爲顯亦有喜離自地惑生。爲顯
T1562_.29.0762b27: 喜支唯是善性。故薄伽梵與樂合説。輕安相
T1562_.29.0762b28: 應必是善故。由此染定必無喜支。故初染支
T1562_.29.0762b29: 唯有三種。第二染中無内等淨。彼爲煩惱所
T1562_.29.0762c01: 擾濁故。雖諸世間説有染信。而不信攝故不
T1562_.29.0762c02: 立支。樂是輕安唯善性攝。例同初定故不重
T1562_.29.0762c03: 遮。故此染支唯有二種。第二染定許有喜支。
T1562_.29.0762c04: 初染中無以何爲證。以初定喜説從離生。第
T1562_.29.0762c05: 二中無離生言。故第三染中無正念慧。彼爲
T1562_.29.0762c06: 染樂所迷亂故。染汚定中雖有念慧。而得失
T1562_.29.0762c07: 念不正慧名。故此二支染中非有。行捨唯是
T1562_.29.0762c08: 大善法攝。例同第四故此不遮。故此染支唯
T1562_.29.0762c09: 有二種。第四染中無捨念淨。彼爲煩惱所染
T1562_.29.0762c10: 汚故。由此第四染唯二支。有餘師説。初二染
T1562_.29.0762c11: 定但無輕安。後二染中但無行捨。大善攝故。
T1562_.29.0762c12: 彼説染中喜信念慧。皆是支攝。皆通染故。契
T1562_.29.0762c13: 經中説。三定有動第四不動。依何義説。頌
T1562_.29.0762c14: 曰
T1562_.29.0762c15: 第四名不動 離八災患故
T1562_.29.0762c16: 八者謂尋伺 四受入出息
T1562_.29.0762c17: 論曰。下三靜慮名有動者有災患故。第四靜
T1562_.29.0762c18: 慮名不動者無災患故。災患有八。其八者何。
T1562_.29.0762c19: 尋伺四受入息出息。此八災患第四都無故。
T1562_.29.0762c20: 佛世尊説爲不動。然經唯説第四靜慮。不
T1562_.29.0762c21: 爲尋伺喜樂動者。經密意説論依法相。以薄
T1562_.29.0762c22: 伽梵有處説言。斷樂斷苦先喜憂沒。具足安
T1562_.29.0762c23: 住第四靜慮。又説彼定身行倶滅。入息出息
T1562_.29.0762c24: 名爲身行。故知此定非唯獨免。尋伺喜樂四
T1562_.29.0762c25: 動災患。有餘師説。第四靜慮如密室燈。照而
T1562_.29.0762c26: 無動故名不動。喩經説故尋伺何過。而求靜
T1562_.29.0762c27: 息此能令心於定境界。雖恒繋念而不寂靜。
T1562_.29.0762c28: 如樹枝條依莖而住。與風合故動搖不息。諸
T1562_.29.0762c29: 瑜伽師雖不願樂。於境行相心速易脱。而
T1562_.29.0763a01: 尋伺力令彼馳流。故於定中尋伺有過。喜樂
T1562_.29.0763a02: 於定亦能鼓動。唯此四種與定相應。而能動
T1562_.29.0763a03: 心故經偏説。然實二息憂苦二受。亦能鼓動
T1562_.29.0763a04: 故論説八。尋伺二法既有此過。不應説在靜
T1562_.29.0763a05: 慮支中。經但應言尋伺寂靜。何容亦説有尋
T1562_.29.0763a06: 有伺爲顯尋伺。雖定相應而於定中。能爲災
T1562_.29.0763a07: 患不説不了。故定應説或此於定。初作資糧
T1562_.29.0763a08: 作欲惡尋遠分治故。後於勝定方爲災患。故
T1562_.29.0763a09: 説尋伺功不唐捐。捨有行儀方便法爾。設是
T1562_.29.0763a10: 所捨初必應依。如欲渡河先依船筏。後至彼
T1562_.29.0763a11: 岸理應總捨。故契經言依色出欲。依無色出
T1562_.29.0763a12: 色依道出無色。若得涅槃亦出聖道。此二容
T1562_.29.0763a13: 有與一心倶。如勝劣風與一枝合。若此二業
T1562_.29.0763a14: 謂能鼓動。如何説此與定相應。麁淺定心尋
T1562_.29.0763a15: 伺所策。方能出離欲界麁染。故此得與初定
T1562_.29.0763a16: 相應。由此相應未爲清淨。如燈與日倶見色
T1562_.29.0763a17: 縁。燈細暗倶照不明了。日光離暗照用分明。
T1562_.29.0763a18: 如是應知初靜慮定。雖作自事而尋伺倶。未
T1562_.29.0763a19: 照而無動如第四靜慮。若尋在定能動亂心
T1562_.29.0763a20: 無漏定倶亦爲災患。何縁建立爲一道支。已
T1562_.29.0763a21: 説彼能策正見故。行者於定未串習時。不
T1562_.29.0763a22: 能了知此爲災患。故於此地不欲厭捨。若已
T1562_.29.0763a23: ＊串習便能覺知。初靜慮中有此災患。如水澄
T1562_.29.0763a24: 淨便有池中。潜下蟲魚能爲濁亂。行者既見
T1562_.29.0763a25: 初靜慮中。尋伺二法能爲動亂。便於一地總
T1562_.29.0763a26: 生厭捨。謂此麁淺理應捨故。於初靜慮尋伺
T1562_.29.0763a27: 既然。於上地中喜等亦爾。如定靜慮諸受差
T1562_.29.0763a28: 別生亦爾不。不爾云何。頌曰
T1562_.29.0763a29: 生靜慮從初 有喜樂捨受
T1562_.29.0763b01: 及喜捨樂捨 唯捨受如次
T1562_.29.0763b02: 論曰。生靜慮中初有三受。一者喜受意識相
T1562_.29.0763b03: 應。二者樂受三識相應。三者捨受四識相應。
T1562_.29.0763b04: 第二有二。謂喜與捨意識相應。無有樂受無
T1562_.29.0763b05: 餘識故。心悦麁故。第三有二。謂樂與捨意識
T1562_.29.0763b06: 相應。第四有一。謂唯捨受意識相應。是謂定
T1562_.29.0763b07: 生受有差別。上三靜慮無三識身及無尋伺。
T1562_.29.0763b08: 如何生彼能見聞觸及起表業。非生彼地無
T1562_.29.0763b09: 眼識等。但非彼繋所以者何。頌曰
T1562_.29.0763b10: 生上三靜慮 起三識表心
T1562_.29.0763b11: 皆初靜慮攝 唯無覆無記
T1562_.29.0763b12: 論曰。生上三地起三識身。及發表心皆初定
T1562_.29.0763b13: 繋。生上起下如起化心。故能見聞觸及發表。
T1562_.29.0763b14: 此四唯是無覆無記。不起下染已離染故。不
T1562_.29.0763b15: 起下善以下劣故。如是別釋靜慮事已。淨等
T1562_.29.0763b16: 等至初得云何。頌曰
T1562_.29.0763b17: 全不成而得 淨由離染生
T1562_.29.0763b18: 無漏由離染 染由生及退
T1562_.29.0763b19: 論曰。八本等至隨其所應。若全不成而獲得
T1562_.29.0763b20: 者。諸淨等至由二因縁。一由離染。謂在下地
T1562_.29.0763b21: 離下染時。二由受生。謂從上地生自地時。下
T1562_.29.0763b22: 七皆然有頂不爾。唯由離染無上地故。無從
T1562_.29.0763b23: 上地於彼受生。此中但説本等至者。以諸近
T1562_.29.0763b24: 分未離染時。有全不成由加行得。遮何故説
T1562_.29.0763b25: 全不成言。爲遮已成更得少分。如由加行得
T1562_.29.0763b26: 淨本等至。及由退故得彼順退分。即依此義
T1562_.29.0763b27: 作是問言。頗有淨定由離染得。由離染捨。由
T1562_.29.0763b28: 退得。由退捨。由生得。由生捨耶。曰有。謂順
T1562_.29.0763b29: 退分。且初靜慮順退分攝。離欲染時得。離自
T1562_.29.0763c01: 染時捨退。離自染得退。離欲染捨。從上生自
T1562_.29.0763c02: 得。從自生下捨。餘地所攝應如理思。無漏但
T1562_.29.0763c03: 由離染故得。謂聖離下染得上地無漏。此亦
T1562_.29.0763c04: 但據全不成者。若先已成餘時亦得。謂盡智
T1562_.29.0763c05: 位得無學道。於練根時得學無學。餘加行及
T1562_.29.0763c06: 退皆如理應思。雖有由入正性離生。獲得根
T1562_.29.0763c07: 本無漏等至。而非決定。以次第者爾時未得
T1562_.29.0763c08: 根本定故。此中但論決定得者。聖離下染必
T1562_.29.0763c09: 定獲得。上地根本無漏定故。染由受生及退
T1562_.29.0763c10: 故得。謂上地沒生下地時得下地染。及於此
T1562_.29.0763c11: 地離染退時得此地染。無由離染及加行得。
T1562_.29.0763c12: 如是二時能捨染故。何等至無間有幾等至
T1562_.29.0763c13: 生。頌曰
T1562_.29.0763c14: 無漏次生善 上下至第三
T1562_.29.0763c15: 淨次生亦然 兼生自地染
T1562_.29.0763c16: 染生自淨染 并下一地淨
T1562_.29.0763c17: 死淨生一切 染生自下染
T1562_.29.0763c18: 論曰。無漏次生。自上下善。善言具攝淨及無
T1562_.29.0763c19: 漏。極相違故必不生染。然於上下各至第三。
T1562_.29.0763c20: 遠故無能超生第四。故於無漏七等至中。從
T1562_.29.0763c21: 初靜慮無間生六。謂自二三各淨無漏。無所
T1562_.29.0763c22: 有處無間生七。謂自下六上地唯淨。第二靜
T1562_.29.0763c23: 慮無間生八。謂自上六并下地二。識無邊處
T1562_.29.0763c24: 無間生九。謂自下六并上地三。第三四空無
T1562_.29.0763c25: 間生十。謂上下八并自地二。類智無間能生
T1562_.29.0763c26: 無色。法智不然依縁別故。從淨等至所生亦
T1562_.29.0763c27: 然。而各兼生自地染汚。故有頂淨無間生六。
T1562_.29.0763c28: 謂自淨染下淨無漏。從初靜慮無間生七。無
T1562_.29.0763c29: 所有八第二定九。識處生十餘生十一。從染
T1562_.29.0764a01: 等至生自淨染。并生次下一地淨定。謂爲自
T1562_.29.0764a02: 地煩惱所逼。於下淨定亦生尊重故有從染
T1562_.29.0764a03: 生。次下淨極相違故不生無漏。若於染淨
T1562_.29.0764a04: 能正了知。可能從染轉生下淨。是則此淨還
T1562_.29.0764a05: 從淨生。以正了知是淨攝故。非諸染汚能正
T1562_.29.0764a06: 了知。如何彼能從染生淨。先願力故謂先願
T1562_.29.0764a07: 言。寧得下淨不須上染。先願勢力隨相續轉
T1562_.29.0764a08: 故。後從染生下淨定。如先立願方趣睡眠。至
T1562_.29.0764a09: 所期時便能覺悟。如是所説淨染生染。但
T1562_.29.0764a10: 約在定淨及染説。若生淨染生染不然。謂命
T1562_.29.0764a11: 終時從生得淨。一一無間生一切染。若從生
T1562_.29.0764a12: 染一一無間。能生自地一切。下染不生上
T1562_.29.0764a13: 者未離下故。所言從淨生無漏者。爲一切種
T1562_.29.0764a14: 皆能生耶。不爾云何。頌曰
T1562_.29.0764a15: 淨定有四種 謂即順退分
T1562_.29.0764a16: 順住順勝進 順決擇分攝
T1562_.29.0764a17: 如次順煩惱 自上地無漏
T1562_.29.0764a18: 互相望如次 生二三三一
T1562_.29.0764a19: 論曰。諸淨等至總有四種。一順退分攝。二順
T1562_.29.0764a20: 住分攝。三順勝進分攝。四順決擇分攝。地各
T1562_.29.0764a21: 有四有頂唯三。由彼更無上地可趣。故彼地
T1562_.29.0764a22: 無有順勝進分攝。於此四中唯第四分能生
T1562_.29.0764a23: 無漏。所以者何。由此四種有如是相。順退
T1562_.29.0764a24: 分能順煩惱。順住分能順自地。順勝進分
T1562_.29.0764a25: 能順上地。順決擇分能順無漏。故諸無漏唯
T1562_.29.0764a26: 從此生。有餘師言。順退分者住彼可退。順住
T1562_.29.0764a27: 分者住彼不退。亦不升進。順勝進分者住彼
T1562_.29.0764a28: 能升進。順決擇分者住彼起聖道。有言住彼
T1562_.29.0764a29: 順通達諦。由此無間能入離生。應知此中決
T1562_.29.0764b01: 定義者。謂諸聖道必此無間生。非此無間必
T1562_.29.0764b02: 能生聖道。若異此者是則應説。唯世第一法
T1562_.29.0764b03: 名順決擇分。有餘師言。順退分者。與諸煩惱
T1562_.29.0764b04: 下上相雜。染淨展轉現在前故。順住分者。能
T1562_.29.0764b05: 以種種麁等行相。棄背下地靜等行相攝受
T1562_.29.0764b06: 自地。順勝進分者。觀自地過上地功徳。順決
T1562_.29.0764b07: 擇分者。如煖頂忍世第一法。無漏無間何分
T1562_.29.0764b08: 現前。有説通三除順退分。理實唯二謂後二
T1562_.29.0764b09: 種。諸有修習超等至等。唯順決擇最堅勝故。
T1562_.29.0764b10: 諸瑜伽師作如是説。若觀行者於自地定。不
T1562_.29.0764b11: 善通達不恒安住。於上地定不能欣求。數數
T1562_.29.0764b12: 現行順下地想。彼之等持名順退分。或由
T1562_.29.0764b13: 自地離染退得名順退分。成就此定補特伽
T1562_.29.0764b14: 羅名爲退者。如成牛行説名爲牛。凶勃難迴
T1562_.29.0764b15: 説名牛行。於自地定耽著不捨。於上地定不
T1562_.29.0764b16: 能欣求。彼之等持名順住分。於自地定雖能
T1562_.29.0764b17: 多住而不耽著。於上地定欣樂。牽引彼之等
T1562_.29.0764b18: 持。名順勝進分。於自上定皆不耽著多住厭
T1562_.29.0764b19: 想。爲欲令斷彼之等持。名順決擇分。諸有安
T1562_.29.0764b20: 住順退分者。於廣大果心多繋縛。諸有安住
T1562_.29.0764b21: 順住分者。數住自定不能上求。諸有安住順
T1562_.29.0764b22: 勝進者。能展轉求所餘勝定。然勝進分總有
T1562_.29.0764b23: 二種。一者自地殊勝功徳。二者上地殊勝功
T1562_.29.0764b24: 徳。若能牽引彼名順勝進分。此有二類或厭
T1562_.29.0764b25: 或欣。諸有安住順決擇者。樂斷諸有樂修無
T1562_.29.0764b26: 漏。是名安住四分者別。若順煩惱名順退分。
T1562_.29.0764b27: 諸阿羅漢寧有退理。非彼猶有順退分定。可
T1562_.29.0764b28: 令現行離染捨故。雖有此難而實無違。謂順
T1562_.29.0764b29: 住中有順退者。亦得建立順退分名。從彼有
T1562_.29.0764c01: 退如先已説。此四相望互相生者。初能生二
T1562_.29.0764c02: 謂順退住。第二生三除順決擇。第三生三除
T1562_.29.0764c03: 順退分。第四生一謂自非餘。有説亦生順勝
T1562_.29.0764c04: 進分。如上所言淨及無漏。皆能上下超至第
T1562_.29.0764c05: 三。行者如何修超等至。加行成滿差別云何。
T1562_.29.0764c06: 頌曰
T1562_.29.0764c07: 二類定順逆 均間次及超
T1562_.29.0764c08: 至間超爲成 三洲利無學
T1562_.29.0764c09: 論曰。本善等至分爲二類。一者有漏。二者無
T1562_.29.0764c10: 漏。往上名順還下名逆。同類名均異類名間。
T1562_.29.0764c11: 相隣名次越一名超。謂觀行者修超定時。先
T1562_.29.0764c12: 於有漏八地等至。順逆均次現前數習。次於
T1562_.29.0764c13: 無漏七地等至。順逆均次現前數習。次於有
T1562_.29.0764c14: 漏無漏等至。順逆間次現前數習。次於有漏
T1562_.29.0764c15: 順逆均超現前數習。次於無漏順逆均超現
T1562_.29.0764c16: 前數習。是名修習超加行滿。後於有漏無漏
T1562_.29.0764c17: 等至。順逆間超名超定成。此中超者謂頓超
T1562_.29.0764c18: 二。一者超地。二者超法。唯能超一故至第三。
T1562_.29.0764c19: 遠故無能超入第四。修超等至唯欲三洲除
T1562_.29.0764c20: 北倶盧。然通男女不時解脱諸阿羅漢。要得
T1562_.29.0764c21: 無諍妙願智等。邊際定者能超非餘。定自在
T1562_.29.0764c22: 故無煩惱故。時解脱者雖無煩惱。定不自在。
T1562_.29.0764c23: 諸見至者雖定自在有餘煩惱。故皆不能修
T1562_.29.0764c24: 超等至。勝解作意不能無間。修超等至勢力
T1562_.29.0764c25: 劣故。此諸等至依何身起。頌曰
T1562_.29.0764c26: 諸定依自下 非上無用故
T1562_.29.0764c27: 唯生有頂聖 起下盡餘惑
T1562_.29.0764c28: 論曰。諸等至起依自下身。依上地身無容起
T1562_.29.0764c29: 下。上地起下無所用故。自有勝定故下勢力
T1562_.29.0765a01: 劣故。已棄捨故可厭毀故。總相雖然若委細
T1562_.29.0765a02: 説。聖生有頂必起無漏無所有處。爲盡自地
T1562_.29.0765a03: 所餘煩惱。自無聖道欣樂起故。唯無所有最
T1562_.29.0765a04: 隣近故。起彼現前盡餘煩惱。離無漏道必無
T1562_.29.0765a05: 有能。斷彼餘惑成阿羅漢。是故有頂無漏無
T1562_.29.0765a06: 所有處依九地身。有漏無所有處依八地身。
T1562_.29.0765a07: 有漏無漏識無邊處依七地身。空無邊處依
T1562_.29.0765a08: 六地身。乃至初定依二地身謂自及欲。若成
T1562_.29.0765a09: 就依有漏如起無漏。一切依九地身。諸等至
T1562_.29.0765a10: 中誰縁何境。頌曰
T1562_.29.0765a11: 味定縁自繋 淨無漏遍縁
T1562_.29.0765a12: 根本善無色 不縁下有漏
T1562_.29.0765a13: 論曰。味定但縁自地有漏法。以有漏法是所
T1562_.29.0765a14: 繋事故。所繋言顯是三有攝。不縁無漏法愛
T1562_.29.0765a15: 行相轉故。若愛無漏應非煩惱。不縁上地法
T1562_.29.0765a16: 愛界地別故。不縁下地法已離彼貪故。淨及
T1562_.29.0765a17: 無漏倶能遍縁。自上下地有爲無爲皆爲境
T1562_.29.0765a18: 故。有差別者無記無爲非無漏境。唯於有法
T1562_.29.0765a19: 説能遍縁。無非所縁前已説故。根本地攝善
T1562_.29.0765a20: 無色定。不縁下地諸有漏法。以下地法不寂
T1562_.29.0765a21: 靜故。本善無色極寂靜故。由此理故經於無
T1562_.29.0765a22: 色。皆言超越一切下地。於諸靜慮不如是説。
T1562_.29.0765a23: 以本無色不縁下繋。是故於下説超越言。諸
T1562_.29.0765a24: 靜慮中有遍縁智。故於下地不言超越。既説
T1562_.29.0765a25: 超越色想等言。故知但依超所縁説。若此超
T1562_.29.0765a26: 越爲顯離繋。應説超一切非唯色想等。又靜
T1562_.29.0765a27: 慮中應言超越。自上地法無不能縁。雖亦能
T1562_.29.0765a28: 縁下地無漏。而但縁類不縁法品。以但能縁
T1562_.29.0765a29: 目全治故。法非全治如先已説。又法品道於
T1562_.29.0765b01: 無色界。雖能對治是客非主。亦不能縁下地
T1562_.29.0765b02: 法滅。既遮無色根本縁下。義准近分有縁下
T1562_.29.0765b03: 能。彼無間道必縁下故。味淨無漏三等至中。
T1562_.29.0765b04: 何等力能斷諸煩惱。頌曰
T1562_.29.0765b05: 無漏能斷惑 及諸淨近分
T1562_.29.0765b06: 論曰。諸無漏定皆能斷惑。本淨尚無能況諸
T1562_.29.0765b07: 染能斷。謂本淨定不能斷下已離染故。不能
T1562_.29.0765b08: 斷上以勝己故。不能斷自與自地惑同一縛
T1562_.29.0765b09: 故。又自於自非對治故。若淨近分亦能斷惑。
T1562_.29.0765b10: 以皆能斷次下地故。中間攝淨亦不能斷。近
T1562_.29.0765b11: 分有幾何受相應。於味等三爲皆具不。頌曰
T1562_.29.0765b12: 近分八捨淨 初亦聖或三
T1562_.29.0765b13: 論曰。諸近分定亦有八種。與八根本爲入門
T1562_.29.0765b14: 故。一切唯一捨受相應。作功用轉故未離下
T1562_.29.0765b15: 怖故。此八近分皆淨定攝。唯初近分亦通無
T1562_.29.0765b16: 漏。皆無有味離染道故。上七近分無無漏者。
T1562_.29.0765b17: 於自地法不厭背故。唯初近分通無漏者。於
T1562_.29.0765b18: 自地法能厭背故。此地極隣近多災患界故。
T1562_.29.0765b19: 以諸欲貪由尋伺起。此地猶有尋伺隨故。若
T1562_.29.0765b20: 爾何縁毘婆沙説。諸近分地有結生心。非無
T1562_.29.0765b21: 染心有結生理。故應近分有味相應。今於此
T1562_.29.0765b22: 中遮有定染。不遮生染故不相違。或有餘師
T1562_.29.0765b23: 作如是説。初近分定亦有定染。未起根本亦
T1562_.29.0765b24: 貪此故。由此未至具有三種。中間靜慮與諸
T1562_.29.0765b25: 近分。爲無別義爲亦有殊。義亦有殊謂諸近
T1562_.29.0765b26: 分。是離染道入根本因中間不然。復有別義。
T1562_.29.0765b27: 頌曰
T1562_.29.0765b28: 中靜慮無尋 具三唯捨受
T1562_.29.0765b29: 論曰。初本近分尋伺相應。上七定中皆無尋
T1562_.29.0765c01: 伺。唯中靜慮有伺無尋。故彼勝初未及第
T1562_.29.0765c02: 二。依此義故立中間名。由此上無中間靜慮。
T1562_.29.0765c03: 一地昇降無如此故。謂中間定初靜慮攝而
T1562_.29.0765c04: 有差別。謂此減尋上立中間。減何成異故中
T1562_.29.0765c05: 間定初有上無。豈不契經説七依定。寧知別
T1562_.29.0765c06: 有未至中間。由有契經及正理故且有未至。
T1562_.29.0765c07: 如契經言諸有未能入初定等。具足安住而
T1562_.29.0765c08: 由聖慧。於現法中得諸漏盡。若無未至聖慧
T1562_.29.0765c09: 依何。又蘇使摩契經中説。有慧解脱者不得
T1562_.29.0765c10: 根本定。豈不依定成慧解脱。由此證知有未
T1562_.29.0765c11: 至定有中間定。如契經説有尋伺等三三摩
T1562_.29.0765c12: 地。經説初定與尋伺倶。第二等中尋伺皆息。
T1562_.29.0765c13: 若無中靜慮誰有伺無尋。以心心所漸次息
T1562_.29.0765c14: 故。理應有定有伺無尋。又大梵王是世界主。
T1562_.29.0765c15: 離中間定誰爲勝因。由此證知有中間定。然
T1562_.29.0765c16: 佛不數説有未至中間。以二即初靜慮攝故。
T1562_.29.0765c17: 説初靜慮即已説彼。唯初近分名未至者。爲
T1562_.29.0765c18: 欲簡別餘近分故。非此近分乘先定起。又非
T1562_.29.0765c19: 住此已起愛味。依如是義立未至名。非上定
T1562_.29.0765c20: 邊亦名未至。皆乘先定勢力引生。及住彼時
T1562_.29.0765c21: 已起味故。毘婆沙者作如是説。未至本地立
T1562_.29.0765c22: 未至名。是本地徳未現前義。此中間定具味
T1562_.29.0765c23: 等三。以別繋屬一生處故。謂極修習中間定
T1562_.29.0765c24: 者。未來當在大梵處生。故亦具三如根本定。
T1562_.29.0765c25: 非根本地起愛貪彼。如所味有別能味亦別
T1562_.29.0765c26: 故。此有勝徳可愛味故。無漏定生亦漸減
T1562_.29.0765c27: 故。此亦一向捨受相應。無三識身故無樂受。
T1562_.29.0765c28: 無喜受者已不共初。然於初貪未能離故。又
T1562_.29.0765c29: 由自勉功用轉故。由此説爲苦通行攝。非憂
T1562_.29.0766a01: 苦者已出欲故。由此一向捨受相應。此定能
T1562_.29.0766a02: 招大梵處果。多修習者爲大梵故
T1562_.29.0766a03: ＊説一切有部順正理論＊卷第七十八
T1562_.29.0766a04:
T1562_.29.0766a05:
T1562_.29.0766a06:
T1562_.29.0766a07:
T1562_.29.0766a08: 尊者衆賢造
T1562_.29.0766a09: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0766a10: ＊辯定品第八之三
T1562_.29.0766a11: 已辯等至云何等持。經説等持總有三種。一
T1562_.29.0766a12: 有尋有伺三摩地。二無尋唯伺三摩地。三無
T1562_.29.0766a13: 尋無伺三摩地。如是三種相別云何。頌曰
T1562_.29.0766a14: 初下有尋伺 中唯伺上無
T1562_.29.0766a15: 論曰。前來因事屡辯此三。今於此中略顯別
T1562_.29.0766a16: 相。有尋有伺三摩地者。謂與尋伺相應等持。
T1562_.29.0766a17: 此初靜慮及未至攝。無尋唯伺三摩地者。謂
T1562_.29.0766a18: 唯與伺相應等持。此即中間靜慮地攝。無尋
T1562_.29.0766a19: 無伺三摩地者。謂非尋伺相應等持。此從第
T1562_.29.0766a20: 二靜慮近分。乃至非想非非想攝。契經復説
T1562_.29.0766a21: 三種等持。一空三摩地。二無願三摩地。三無
T1562_.29.0766a22: 相三摩地。如是三種相別云何。頌曰
T1562_.29.0766a23: 空謂空非我 無相謂滅四
T1562_.29.0766a24: 無願謂餘十 諦行相相應
T1562_.29.0766a25: 此通淨無漏 無漏三脱門
T1562_.29.0766a26: 論曰。空三摩地謂空非我。二種行相相應等
T1562_.29.0766a27: 持。故説空等持近治有身見。身見亦有二行
T1562_.29.0766a28: 相故。謂空行相近治我所見。非我行相近治
T1562_.29.0766a29: 我見。觀法非我名非我行相。觀此中無我名
T1562_.29.0766b01: 空行相。由此空行相近治我所見。以此中都
T1562_.29.0766b02: 無我。故此法非我所。豈不空行相即非我行
T1562_.29.0766b03: 相。知此非我此中無我。二種行相竟有何別。
T1562_.29.0766b04: 非無差別言此中無我。不能顯我畢竟無體
T1562_.29.0766b05: 故。謂此但顯彼此互無。不能顯成畢竟無我。
T1562_.29.0766b06: 以有體法亦互無故。若言此法非我便顯。我
T1562_.29.0766b07: 畢竟無以一切法。法相等故。由此若修非我
T1562_.29.0766b08: 行相便治我見。修空行相治我所見。如何無
T1562_.29.0766b09: 別無相三摩地。謂縁滅諦四種行相相應等
T1562_.29.0766b10: 持。涅槃離諸相故名無相。縁彼三摩地得無
T1562_.29.0766b11: 相名。相略有十。謂色等五男女二種三有爲
T1562_.29.0766b12: 相。或復相者是因異名。涅槃無因故名無相。
T1562_.29.0766b13: 或相謂世蘊上中下。涅槃異彼故名無相。無
T1562_.29.0766b14: 願三摩地。謂縁餘諦十種行相相應等持。十
T1562_.29.0766b15: 行相者。謂苦非常因集生縁道如行出。如是
T1562_.29.0766b16: 空等三三摩地。三摩地相雖無差別。而依對
T1562_.29.0766b17: 治意樂所縁。如其次第建立三種。由意樂故
T1562_.29.0766b18: 不願三有。理且可然有過患故。寧由意樂不
T1562_.29.0766b19: 願聖道。以諸聖道依屬有故。若爾何用修習
T1562_.29.0766b20: 聖道。以是涅槃能趣因故。非離聖道有得涅
T1562_.29.0766b21: 槃。爲求涅槃故修聖道。道如船筏必應捨故。
T1562_.29.0766b22: 亦由意樂不願聖道。故縁道行相亦得無願
T1562_.29.0766b23: 名。以本期心厭有爲故。空非我相非所厭捨。
T1562_.29.0766b24: 以與涅槃相相似故。由此二行相雖縁可厭
T1562_.29.0766b25: 法。不取可厭相不得無願名。此三等持通淨
T1562_.29.0766b26: 無漏。世出世間等持攝故。世間攝故通十一
T1562_.29.0766b27: 地。出世攝者唯通九地。上七定邊無勝徳故。
T1562_.29.0766b28: 於中無漏者名三解脱門能與涅槃爲入門
T1562_.29.0766b29: 故。非諸有漏法是眞解脱門。性住世間違解
T1562_.29.0766c01: 脱故。三三摩地縁境別者。若有漏空縁一切
T1562_.29.0766c02: 法。若無漏空唯縁苦諦。無願能縁苦集道諦。
T1562_.29.0766c03: 無相唯縁滅諦爲境。三三摩地念住別者。無
T1562_.29.0766c04: 相唯法餘皆通四。契經復説三重等持。一空
T1562_.29.0766c05: 空三摩地。二無願無願三摩地。三無相無相
T1562_.29.0766c06: 三摩地。如是三種相別云何。頌曰
T1562_.29.0766c07: 重二縁無學 取空非常相
T1562_.29.0766c08: 後縁無相定 非擇滅爲靜
T1562_.29.0766c09: 有漏人不時 離上七近分
T1562_.29.0766c10: 論曰。此三等持縁前空等。取空等相故立空
T1562_.29.0766c11: 空等名。空空等持縁前無學空三摩地。取彼
T1562_.29.0766c12: 空相空相順厭勝非我故。謂彼先起無學等
T1562_.29.0766c13: 持。於五取蘊思惟空相。從此後起殊勝善根
T1562_.29.0766c14: 相應等持。縁前無學空三摩地。思惟空相於
T1562_.29.0766c15: 空取空故名空空。如燒死屍以杖迴轉。屍既
T1562_.29.0766c16: 盡已杖亦應燒。如是由空燒煩惱已。復起空
T1562_.29.0766c17: 定厭捨前空重空等持。空行相後起即復還
T1562_.29.0766c18: 與空行相相應。唯此最能順厭捨故。非我行
T1562_.29.0766c19: 相則不如是。見無我者於諸有爲法。起厭背
T1562_.29.0766c20: 心不如見空故。諸有已見諸法無我。而於諸
T1562_.29.0766c21: 有猶生樂者。以於諸行中不審見空故。由此
T1562_.29.0766c22: 空定雖二行相倶。而但名空不説爲非我。空
T1562_.29.0766c23: 於厭捨極隨順故。無願無願縁前無學。無願
T1562_.29.0766c24: 等持取非常相。謂彼先起無學等持。於五取
T1562_.29.0766c25: 蘊中思惟非常相。從此後起殊勝善根。相應
T1562_.29.0766c26: 等持縁前無學。無願三摩地思惟非常相。於
T1562_.29.0766c27: 無願不願名無願無願。擧喩顯示如前應知。
T1562_.29.0766c28: 重無願等持非常行。相後起即復還與非常行
T1562_.29.0766c29: 相相應。唯此可能縁厭道故。非苦行相能縁
T1562_.29.0767a01: 聖道。聖道非苦趣苦滅故。苦法不能趣苦寂
T1562_.29.0767a02: 滅。亦非因等四能縁聖道。以聖道不能令苦
T1562_.29.0767a03: 續故。非道等四者此厭捨道故。非欣行相能
T1562_.29.0767a04: 爲厭捨。豈不如無願不願聖道。而作道等四
T1562_.29.0767a05: 此亦應然。此例不然。無願正厭有兼於聖道
T1562_.29.0767a06: 起不願心故。謂前無願正厭於有。聖道依有
T1562_.29.0767a07: 故兼不願。雖望意樂説不願道。而於聖道非
T1562_.29.0767a08: 正憎厭。故亦能作道等四種。無願無願正憎
T1562_.29.0767a09: 厭道。故以非常觀道過失。道等行相無容厭
T1562_.29.0767a10: 道。是故於此不作彼四。若道非常故可厭者。
T1562_.29.0767a11: 應於聖道作苦行相有彼相故。如契經言。諸
T1562_.29.0767a12: 非常即是苦非諸聖道。可有苦相安立諦理
T1562_.29.0767a13: 相各別故。謂依別相立苦諦名。聖道如何亦
T1562_.29.0767a14: 有苦相。又契經中簡別説故。如契經説略説
T1562_.29.0767a15: 一切五取蘊苦。若道非常故有苦相應但説
T1562_.29.0767a16: 蘊。既言取蘊方是苦攝。由此證知聖道非苦。
T1562_.29.0767a17: 若謂譬如觀集爲苦。諦相雖別而見非倒。以
T1562_.29.0767a18: 五取蘊通苦集故。如是應知觀道爲苦。諦相
T1562_.29.0767a19: 雖別見亦非＊倒。以無漏蘊通苦道故。由此不
T1562_.29.0767a20: 壞安立諦理。此亦非理。且定不應觀集爲苦
T1562_.29.0767a21: 見非顛倒。以五取蘊因性名集。果性名苦其
T1562_.29.0767a22: 性各異。若觀因爲果必觀果爲因。差別因縁
T1562_.29.0767a23: 不可得故。則是倒見非諦觀攝。寧爲不壞安
T1562_.29.0767a24: 立諦理。是則應無苦集智異。或應苦道智如
T1562_.29.0767a25: 苦集智。所縁無別故共立遍知。謂彼既言苦
T1562_.29.0767a26: 集同體。觀集爲苦非顛倒見。二智境同故不
T1562_.29.0767a27: 別立遍知。如是應言苦道同體。觀道爲苦非
T1562_.29.0767a28: 顛倒見。二智境同故不別立遍知。既不許然
T1562_.29.0767a29: 道寧是苦。又道與苦事各別故。謂契經説無
T1562_.29.0767b01: 漏五根。於去來今能斷衆苦。又説道能斷以
T1562_.29.0767b02: 生爲本苦。又契經説道應修習苦應永斷故
T1562_.29.0767b03: 道非苦。若謂經言法如船筏亦應斷者。理亦
T1562_.29.0767b04: 不然。經不説法治所斷故。謂於先時修聖道
T1562_.29.0767b05: 法所作已辦。更不應修依應捨義説名應斷。
T1562_.29.0767b06: 非治所斷與苦不同。或經中法聲目契經等
T1562_.29.0767b07: 法。應斷言顯得旨忘詮。或經所言法尚應斷。
T1562_.29.0767b08: 顯已與果無用因法。可捨名斷如順住分。非
T1562_.29.0767b09: 如苦性道亦可斷。是故苦道其體各異。又若
T1562_.29.0767b10: 經言諸非常即是苦。即言聖道亦有苦相。經
T1562_.29.0767b11: 次亦言諸是苦即非我。應執涅槃非非我性。
T1562_.29.0767b12: 或應亦許是苦非常。許則定應非涅槃性。若
T1562_.29.0767b13: 謂但言諸是苦皆非我。不言非我皆是苦。何
T1562_.29.0767b14: 不亦言諸是苦皆非常。不言非常皆是苦。若
T1562_.29.0767b15: 謂非常體即是苦。苦即非我但名有異。則空
T1562_.29.0767b16: 無願應無差別。以許非我即苦等故。若謂經
T1562_.29.0767b17: 言苦即非我。許一切苦皆非我性。此經既説
T1562_.29.0767b18: 非常即苦。應許非常皆是苦性。理實如是
T1562_.29.0767b19: 以此經中。所言非常不説道故。爲依何法説
T1562_.29.0767b20: 非常言。以諸愚夫於五取蘊。執爲常等起四
T1562_.29.0767b21: 顛倒。爲破彼執説非常言。乘此復言非常即
T1562_.29.0767b22: 苦。此言意顯有漏非常。皆是苦性苦皆非我。
T1562_.29.0767b23: 非説一切非常非我。理必應爾。以契經中於
T1562_.29.0767b24: 計常境説非常故。或於此中言非常者。非唯
T1562_.29.0767b25: 帶生滅要命終受生。謂諸愚夫計人天樂。故
T1562_.29.0767b26: 經依彼有麁非常。説即是苦如三惡趣。以何
T1562_.29.0767b27: 爲證知此經中。非常等言唯依有漏。由此經
T1562_.29.0767b28: 後復作是説。色受等諸法非我故。非常。豈可
T1562_.29.0767b29: 涅槃亦非常性。故知此經唯約聖慧。四種行
T1562_.29.0767c01: 相縁苦諦説。若謂聖道非常故應苦。寧不許
T1562_.29.0767c02: 道無漏故非苦。若謂於樂計爲苦見。如何但
T1562_.29.0767c03: 言見滅斷者。於滅謂苦其過重故。謂見涅槃
T1562_.29.0767c04: 以爲苦者。極能増長樂生死心。見道不然是
T1562_.29.0767c05: 故偏説。如病厭藥易可療治。若厭病愈難爲
T1562_.29.0767c06: 救療。或諸聖道依苦而轉。故見爲苦過非甚
T1562_.29.0767c07: 重。由此論中略而不説。有餘説故義不相違。
T1562_.29.0767c08: 又契經言。若於喜樂如實知樂。我定説彼於
T1562_.29.0767c09: 四諦理。如實現觀故知有爲非全是苦。由此
T1562_.29.0767c10: 於道可觀非常。成重無願必不觀苦。無相無
T1562_.29.0767c11: 相即縁無學無相三摩地。非擇滅爲境。以無
T1562_.29.0767c12: 漏法無擇滅故。但取靜相非滅妙離。謂彼先
T1562_.29.0767c13: 起無學等持。於擇滅中思惟靜相。從此後起
T1562_.29.0767c14: 殊勝善根相應等持。即縁無學無相三摩地
T1562_.29.0767c15: 非擇滅爲境。思惟靜相於無相滅。復觀爲無
T1562_.29.0767c16: 相名無相無相。擧喩顯示如前應知重無相
T1562_.29.0767c17: 等持。靜行相後起即復還。與靜行相相應。唯
T1562_.29.0767c18: 此能觀非擇滅故。非妙行相境無記故非離
T1562_.29.0767c19: 行相。以雖證得彼非擇滅。猶縛隨故非滅行
T1562_.29.0767c20: 相。以非擇滅非永解脱一切苦故。又若觀滅
T1562_.29.0767c21: 濫非常故。所言靜者惟顯止息。故非擇滅得
T1562_.29.0767c22: 有靜相。以修聖道經久劬勞。於彼息中便生
T1562_.29.0767c23: 樂想。故重無相取靜非餘。重三等持唯是有
T1562_.29.0767c24: 漏。以於聖道生厭捨故。非無漏定厭捨聖道。
T1562_.29.0767c25: 二縁聖道取空非常。理可名爲厭捨聖道。無
T1562_.29.0767c26: 相無相但縁無爲作靜行相。何名厭道此欣
T1562_.29.0767c27: 無學無相等持。不轉之因故名厭道。謂彼定
T1562_.29.0767c28: 起義作是言。無相等持不生爲善。此既欣讃
T1562_.29.0767c29: 聖道不生。如何不名厭捨聖道。前無相定非
T1562_.29.0768a01: 此所縁。如何此名無相無相。或應許此定不
T1562_.29.0768a02: 縁非擇滅。但縁無學無相不生。此亦不然准
T1562_.29.0768a03: 前釋故。謂縁無相定非擇滅。此非擇滅亦
T1562_.29.0768a04: 離諸相。縁無相無相故得無相無相名。縁無
T1562_.29.0768a05: 相境作靜行相。是故此定從境立名。唯三洲
T1562_.29.0768a06: 人能起此定通依男女。以依女身亦能自在。
T1562_.29.0768a07: 延促壽故唯無學位。以有學者但欣聖道未
T1562_.29.0768a08: 能厭故。此亦非一切唯不時解脱。以時解脱
T1562_.29.0768a09: 愛聖道故。依十一地除上七邊。以上七邊無
T1562_.29.0768a10: 勝徳故。若在欲界從未至攝聖道後起。若在
T1562_.29.0768a11: 有頂無所有攝聖道後生。餘皆自地聖道後
T1562_.29.0768a12: 起就總類説。此從法類苦滅四智無間而生。
T1562_.29.0768a13: 若就別説欲界攝者非類後生。上界攝者非
T1562_.29.0768a14: 法後起。前二非滅後起。第三非苦後生。餘行
T1562_.29.0768a15: 相後起此定故。應得此者皆盡智時由離染
T1562_.29.0768a16: 得。後由加行方起現前。唯我世尊不由加行。
T1562_.29.0768a17: 順趣解脱起此現前。於道尚厭豈欣諸有。此
T1562_.29.0768a18: 後亦起聖道現前。然厭道故非無間起。欲界
T1562_.29.0768a19: 攝者是思所成。餘修所成依定起故。契經復
T1562_.29.0768a20: 説四修等持。一爲住現法樂修三摩地。二爲
T1562_.29.0768a21: 得勝知見修三摩地。三爲得分別慧修三摩
T1562_.29.0768a22: 地。四爲諸漏永盡修三摩地。如是四種相別
T1562_.29.0768a23: 云何。頌曰
T1562_.29.0768a24: 爲得現法樂 修諸善靜慮
T1562_.29.0768a25: 爲得勝知見 修淨天眼通
T1562_.29.0768a26: 爲得分別慧 修諸加行善
T1562_.29.0768a27: 爲得諸漏盡 修金剛喩定
T1562_.29.0768a28: 論曰。如契經説有修等持。若習若修若多所
T1562_.29.0768a29: 作。得現樂住乃至廣説。善言通攝淨及無漏。
T1562_.29.0768b01: 修諸善靜慮得住現法樂。而經但説初靜慮
T1562_.29.0768b02: 者。於中樂想最増盛故。謂超欲界衆多過失。
T1562_.29.0768b03: 故於此中樂想増盛。如遊砂磧熱渇疲勞。創
T1562_.29.0768b04: 飮濁水亦生勝樂。或聖道樂此具有故。謂具
T1562_.29.0768b05: 一切菩提分法。四沙門果九斷遍知三界對
T1562_.29.0768b06: 治。又諸定首諸定樂因。是故偏説。豈不經説
T1562_.29.0768b07: 如是苾芻。住此先受離生喜樂。後生梵衆受
T1562_.29.0768b08: 樂同此。何故不言住後法樂。詳此唯説現法
T1562_.29.0768b09: 樂者。爲令棄捨樂現欲樂。説現定樂令其欣
T1562_.29.0768b10: 樂。或現樂住是後樂依。但説所依能依已顯。
T1562_.29.0768b11: 如契經説。先住此間入諸等至後方生彼。或
T1562_.29.0768b12: 現法樂三乘皆住。後樂不定是故不説。謂或
T1562_.29.0768b13: 退墮或上受生或般涅槃便不住故。雖諸靜
T1562_.29.0768b14: 慮即現法樂。依近分故説爲得。言修近分
T1562_.29.0768b15: 力得根本故。或即依現樂説爲得言。如言
T1562_.29.0768b16: 石子體故無有過。有説此定佛依自説。如説
T1562_.29.0768b17: 菩薩居贍部林。起初世間似無漏定。能引一
T1562_.29.0768b18: 切有情共樂。由此不説後法樂住。即由此故
T1562_.29.0768b19: 亦但説初。菩薩爾時唯得初故。若依諸定修
T1562_.29.0768b20: 天眼通。便能獲得殊勝知見。此依何義立知
T1562_.29.0768b21: 見名。本靜慮中有遍照智。此遍照故立以見
T1562_.29.0768b22: 名。見體即知故名知見。眼根名見世所極成。
T1562_.29.0768b23: 爲簡異彼以知標見。或即此見決斷所縁。故
T1562_.29.0768b24: 名爲知即亦名見。謂本靜慮是樂行道。不多
T1562_.29.0768b25: 劬勞而現前故。不劬勞故其體堅牢。由體堅
T1562_.29.0768b26: 牢故用決定。用決定故立以知名。見義如前
T1562_.29.0768b27: 故名知見。爲知爲見修此等持。即是爲求決
T1562_.29.0768b28: 定照義。此亦善逝依自而説。謂爲顯佛以天
T1562_.29.0768b29: 眼通。觀諸有情死生險難。方爲拔濟起靜慮
T1562_.29.0768c01: 等。故爲知見修天眼通。有餘師言。爲欲勝伏
T1562_.29.0768c02: 諸隨煩惱起勝知見。起此勝知見不離光明
T1562_.29.0768c03: 想。此光明想引天眼通。由天眼通得勝知見。
T1562_.29.0768c04: 若修三界諸加行善。及無漏善得分別慧。謂
T1562_.29.0768c05: 從欲界乃至有頂。諸聞思修所成善法。及餘
T1562_.29.0768c06: 一切無漏有爲。總説名爲加行善法。修此善
T1562_.29.0768c07: 法能引慧生。於諸境中差別而轉。故言修此
T1562_.29.0768c08: 得分別慧。如説善逝住二尋思。能如實知諸
T1562_.29.0768c09: 受起等。此顯修善得分別慧。説加行言爲簡
T1562_.29.0768c10: 生得。非修習生得得未曾得故。若修金剛
T1562_.29.0768c11: 喩定便得諸漏永盡。謂若修習第四靜慮。金
T1562_.29.0768c12: 剛喩定并隨轉法。便能獲得諸漏永盡。第四
T1562_.29.0768c13: 靜慮佛依自説。無上菩提依此得故。金剛喩
T1562_.29.0768c14: 定頓證漏盡。引盡智生是故偏説。有説一切
T1562_.29.0768c15: 有頂斷治。第四靜慮皆此所攝。此經所説若
T1562_.29.0768c16: 習若修。若多所作義差別者。爲欲顯示習修
T1562_.29.0768c17: 得修所治。更遠如其次第如是。已辯所依止
T1562_.29.0768c18: 定。當辯依定所起功徳。諸功徳中先辯無量。
T1562_.29.0768c19: 頌曰
T1562_.29.0768c20: 無量有四種 對治瞋等故
T1562_.29.0768c21: 慈悲無瞋性 喜喜捨無貪
T1562_.29.0768c22: 此行相如次 與樂及拔苦
T1562_.29.0768c23: 欣慰有情等 縁欲界有情
T1562_.29.0768c24: 喜初二靜慮 餘六或五十
T1562_.29.0768c25: 不能斷諸惑 人起定成三
T1562_.29.0768c26: 論曰。無量有四。一慈二悲三喜四捨。言無量
T1562_.29.0768c27: 者無量有情爲所縁故。此四能引無量福故。
T1562_.29.0768c28: 無量愛果此爲因故。有説此能違無量戲論
T1562_.29.0768c29: 故。貪等諸惑皆名戲論。何縁無量四無増減。
T1562_.29.0769a01: 對治四種多行障故。如契經説。若習若修若
T1562_.29.0769a02: 多所作慈能斷瞋。悲能斷害。喜斷不欣慰。捨
T1562_.29.0769a03: 斷欲貪瞋故唯有四。瞋謂心所。欲殺有情欲
T1562_.29.0769a04: 惱有情心所名害。耽著境界於諸善品。不樂
T1562_.29.0769a05: 住因名不欣慰。於妙欲境起染欣樂。情無厭
T1562_.29.0769a06: 足名爲欲貪。此中慈悲無瞋爲性。若爾此二有
T1562_.29.0769a07: 何差別。性雖無別然慈能治。殺有情瞋歡行
T1562_.29.0769a08: 相轉。悲是對治惱有情瞋慼行相轉。是謂差
T1562_.29.0769a09: 別。如苦與樂領納。雖同而損益殊故。體有別
T1562_.29.0769a10: 苦樂體別如先已辯。慈悲二種差別亦然。有
T1562_.29.0769a11: 作是言。悲是不害近治害故理實如是。但害
T1562_.29.0769a12: 似瞋似瞋名説。悲之行相亦似無瞋立無瞋
T1562_.29.0769a13: 名實是不害。諸古師説。喜即喜受何縁觀行
T1562_.29.0769a14: 者爾時喜受生。若縁與樂與慈無異。若縁拔
T1562_.29.0769a15: 苦應與悲同。又契經言。欣故生喜喜即喜受
T1562_.29.0769a16: 如先已辯。此喜行相與彼欣同。喜故生喜義
T1562_.29.0769a17: 有何異。若言下上義有異者。輕安與樂義亦
T1562_.29.0769a18: 應然。差別因縁不可得故。又違本論云何名
T1562_.29.0769a19: 喜。謂喜喜相應受想行識等。此中意顯喜倶
T1562_.29.0769a20: 品法。喜増上故總立喜名。非受受倶其理決
T1562_.29.0769a21: 定。若喜即喜受何言與受倶。若言對法以理
T1562_.29.0769a22: 爲量應如無過。誦本論文此亦不然。理爲量
T1562_.29.0769a23: 論要有經證方可定文。若與經違理必可壞。
T1562_.29.0769a24: 不應隨意輒改論文。是故此喜定非喜受。以
T1562_.29.0769a25: 欣爲體或即無貪。謂別有貪是惡心所。於有
T1562_.29.0769a26: 情類作是思惟。云何當令諸所有樂。彼不能
T1562_.29.0769a27: 得皆屬於我。喜能治彼故是無貪。此與喜根
T1562_.29.0769a28: 必倶行故。三地可得如悔憂倶。喜亦無貪分
T1562_.29.0769a29: 明相者。於他盛事心不貪著。知他獲得深生
T1562_.29.0769b01: 欣慰。心熱對治説名爲喜。故知此喜亦無貪
T1562_.29.0769b02: 性。捨無量體唯是無貪。此與第三有差別者。
T1562_.29.0769b03: 離愛恚想等縁有情。如創入林等生樹覺。平
T1562_.29.0769b04: 等行因説名爲捨。若捨無量亦能治瞋。寧唯
T1562_.29.0769b05: 無貪與慈何異。又許此捨正治欲貪。與不淨
T1562_.29.0769b06: 觀有何差別。且捨與慈有差別者。慈能對治
T1562_.29.0769b07: 瞋所引瞋無瞋爲體。捨能對治貪所引瞋無
T1562_.29.0769b08: 貪爲體。豈不如捨無貪爲性。亦能對治貪所
T1562_.29.0769b09: 引瞋。如是許慈無瞋爲性。亦應能治瞋所引
T1562_.29.0769b10: 貪。此難不然。行相違故謂捨行相。雙違貪瞋
T1562_.29.0769b11: 捨親非親差別相故。從此愛恚倶不生故。即
T1562_.29.0769b12: 由此故捨唯無貪。正能治貪兼治瞋故。慈之
T1562_.29.0769b13: 行相違瞋非貪。於諸有情與樂轉故。由此慈
T1562_.29.0769b14: 捨雖倶違瞋。而慈順貪捨能違害。是故此二
T1562_.29.0769b15: 極有差別。或修捨者治非處瞋。慈治處瞋故
T1562_.29.0769b16: 有差別。不淨與捨如次能治。婬貪餘貪故有
T1562_.29.0769b17: 差別。此四無量非損益他。何縁唯善非無記
T1562_.29.0769b18: 性。能近對治貪瞋等故。愛非愛相不能引故。
T1562_.29.0769b19: 力能令心自在轉故。慈等體相已略分別。此
T1562_.29.0769b20: 阿世耶有差別者。觀有情類如己謂慈。樂有
T1562_.29.0769b21: 情類離苦謂悲。於他興盛欣慰謂喜。於親怨
T1562_.29.0769b22: 相不思謂捨。又不觀他有損有益。等觀一切
T1562_.29.0769b23: 如友謂慈。於遭苦者哀愍謂悲。由勝解力想
T1562_.29.0769b24: 有情類。得益離損欣慰謂喜。於有情相等觀
T1562_.29.0769b25: 謂捨。此四行相有差別者。云何當令諸有情
T1562_.29.0769b26: 類得如是樂。如是思惟入慈等至。云何當令
T1562_.29.0769b27: 諸有情類離如是苦。如是思惟入悲等至。諸
T1562_.29.0769b28: 有情類得樂離苦豈不快哉。如是思惟入喜
T1562_.29.0769b29: 等至。諸有情類平等平等無有親怨。如是思
T1562_.29.0769c01: 惟入捨等至。如是所願竟無有成豈不唐捐。
T1562_.29.0769c02: 修定功力能伏瞋等寧謂唐捐。應是顛倒何
T1562_.29.0769c03: 能伏惑。願得樂等寧謂顛倒。謂此不言已得
T1562_.29.0769c04: 樂等。但由勝解願諸有情當得樂等。能伏諸
T1562_.29.0769c05: 惑故修此四功不唐捐。於定蘊中説四行相
T1562_.29.0769c06: 六何令等。具如前説。言如是思惟入某等至
T1562_.29.0769c07: 者。此言若就等無間縁。慈等應無無間生理。
T1562_.29.0769c08: 別別思惟所引起故。若倶生者入言相違。初
T1562_.29.0769c09: 業位中別加行引。至成滿位亦有倶生。定蘊
T1562_.29.0769c10: 就初説入無過。且慈無量願得何樂。有説願
T1562_.29.0769c11: 得第三定樂。諸受樂中此最勝故。若自未證
T1562_.29.0769c12: 由聞故知。有説願得涅槃妙樂。於諸樂中此
T1562_.29.0769c13: 最勝故。有説願得阿羅漢樂。此已解脱諸煩
T1562_.29.0769c14: 惱故。初修業者未證此樂。未現證故不能運
T1562_.29.0769c15: 心。但縁己身隨所證樂。及他所證現可知者。
T1562_.29.0769c16: 願諸有情同證此樂。故但縁現如理所生。無
T1562_.29.0769c17: 染汚樂願他同受。若於所受已捨苾芻。設未
T1562_.29.0769c18: 獲得眞實對治。亦處空閑受遠離樂。力能映
T1562_.29.0769c19: 奪天帝等喜。如五樂等伽他中説又住遠離
T1562_.29.0769c20: 勤修善者。定有善得念念恒流。如大海水遍
T1562_.29.0769c21: 滿相續。喜輕安樂由此引生。以無悋心縁如
T1562_.29.0769c22: 是樂。願諸含識一切同受。有餘受勝學無學
T1562_.29.0769c23: 樂。如何觀劣以授於他。不於當來還招劣果。
T1562_.29.0769c24: 若謂不欲以此與勝。便違遍縁有情爲境。但
T1562_.29.0769c25: 由無悋福資所依。實不能令他得樂故。如有
T1562_.29.0769c26: 貧者以己所受麁弊資具。召施富人雖諸富
T1562_.29.0769c27: 人不求此惠。而彼施者亦無有失。表自敬心
T1562_.29.0769c28: 無所悋故。此亦如是故無有失。如於良田殖
T1562_.29.0769c29: 一細種。後所得果多而復大。如半核娑諸瓜
T1562_.29.0770a01: 瓠等。故非觀劣以授於他。便於當來還招劣
T1562_.29.0770a02: 果。皆縁欲界有情爲境。能治縁彼瞋等障故。
T1562_.29.0770a03: 謂於欲界有怨親中。三聚有情能生瞋等。於
T1562_.29.0770a04: 中有捨怨親等相。便能伏除瞋等煩惱。是故
T1562_.29.0770a05: 此境唯欲有情。必不能縁色無色界。大悲體
T1562_.29.0770a06: 是無癡善根。由此力能通縁三界。若四無量
T1562_.29.0770a07: ＊唯縁有情。何故經言。思一方等此由勝解。
T1562_.29.0770a08: 總縁器中一切有情故無有失。此四通在欲
T1562_.29.0770a09: 色界繋。以契經説無量能招梵釋輪王殊勝
T1562_.29.0770a10: 果故。品類足論依修所成。説七智知色界修
T1562_.29.0770a11: 斷。及彼遍行隨眠隨増。有餘師言。此四無量
T1562_.29.0770a12: 加行通欲本＊唯色界。此四無量依地別者。若
T1562_.29.0770a13: 喜即喜受＊唯是修所成。彼應説喜唯初二定。
T1562_.29.0770a14: 以於餘地無喜根故。若喜異喜受亦通思所
T1562_.29.0770a15: 成。彼應説喜通依七地。與樂捨受亦相應故。
T1562_.29.0770a16: 有餘説。喜唯喜受倶。彼則應言喜通三地。或
T1562_.29.0770a17: 應如頌唯二非餘。慈悲捨三通依六地。謂四
T1562_.29.0770a18: 靜慮未至中間。或有欲令唯依五地。謂除未
T1562_.29.0770a19: 至是容豫徳。已離欲者方能起故。有説此四
T1562_.29.0770a20: 唯欲及初得無量名。餘地不爾。經説無量名
T1562_.29.0770a21: 梵住故。又説修無量生梵世故。又説招梵釋
T1562_.29.0770a22: 輪王果故。有説隨應通依十地。謂欲四本近
T1562_.29.0770a23: 分中間。若悲亦依下三靜慮。如何得與喜樂
T1562_.29.0770a24: 相應。悲縁苦有情慼行相轉故。此如無漏厭
T1562_.29.0770a25: 作意生。是故通依下三靜慮。彼眞實作意能
T1562_.29.0770a26: 順生欣。喜樂相應可無有過。此勝解作意不
T1562_.29.0770a27: 順生欣。如何可言與彼相似。疑是慼性不順
T1562_.29.0770a28: 生欣。如何許疑喜樂倶起。勝解作意應與彼
T1562_.29.0770a29: 同。然此於欣極相隨順。力能引生眞作意故。
T1562_.29.0770b01: 疑則不爾極違眞故。彼尚相應此寧不許。此
T1562_.29.0770b02: 勝解作意理應違欣。有歡慼處中行相別故。
T1562_.29.0770b03: 悲既慼行相轉應非喜樂相應。勿二行相倶
T1562_.29.0770b04: 時轉故。若爾應不許與捨受相應。捨受處中
T1562_.29.0770b05: 行相轉故。既非不許捨受相應。與喜樂倶理
T1562_.29.0770b06: 定應許。勿全不與受相應故。雖言此四能治
T1562_.29.0770b07: 瞋等。而不能斷諸煩惱。得勝解作意相應起
T1562_.29.0770b08: 故。眞實作意方能斷惑。又此唯縁有情境故。
T1562_.29.0770b09: 縁法作意方能斷惑。又此唯縁現在境故。通
T1562_.29.0770b10: 縁三世或縁非世方能斷惑。又解脱道此可
T1562_.29.0770b11: 得故。要無間道方能斷惑。有作是説。有漏根
T1562_.29.0770b12: 本靜慮攝故。此因有失。不應説三依六地故。
T1562_.29.0770b13: 未至中間此應無故。經何故説此斷瞋等。亦
T1562_.29.0770b14: 不相違。斷有二故。或由此力引斷道故。謂伏
T1562_.29.0770b15: 瞋等引斷道生。是故經中説斷瞋等。若爾何
T1562_.29.0770b16: 故契經中説。由善修慈住不還果。此中聖道
T1562_.29.0770b17: 以慈名説。如於餘處説想名等。或依聖者先
T1562_.29.0770b18: 得慈心。後數修行得離欲説。或依爲得修所
T1562_.29.0770b19: 成慈。精進修行得離欲説。有説此四依欲色
T1562_.29.0770b20: 身。無色不縁怨親等故。修此必應先縁彼故。
T1562_.29.0770b21: 如實義者。＊唯依欲身於欲界中唯人能起。若
T1562_.29.0770b22: 喜非喜受成一必具四。若喜即喜受成一定
T1562_.29.0770b23: 成三。生第三定等唯不成喜故。依何義故契
T1562_.29.0770b24: 經中説。修四無量慈極至遍淨。悲極至空無
T1562_.29.0770b25: 邊處。喜極至識無邊處。捨極至無所有處。云
T1562_.29.0770b26: 何色界法能招無色果。又四靜慮無不有慈。
T1562_.29.0770b27: 何縁修慈唯極遍淨。有餘於此倦於思尋。仰
T1562_.29.0770b28: 推慈尊當解此義。傳聞具壽迦多衍尼子。曾
T1562_.29.0770b29: 以此義問設摩達多。彼尊尋思便入寂定。至
T1562_.29.0770c01: 明清旦欲爲解釋。時衍尼子復入寂定。時未
T1562_.29.0770c02: 會遇各般涅槃。由此迄今無能釋者。毘婆沙
T1562_.29.0770c03: 者作是釋言。應知此經依相＊似説。謂樂受法
T1562_.29.0770c04: 與慈相似。慈作與樂行相轉故樂至遍淨。上
T1562_.29.0770c05: 地皆無故説修慈極於遍淨。求離苦法與悲
T1562_.29.0770c06: 相似。悲作拔苦行相轉故。色身能作麁苦
T1562_.29.0770c07: 生因。有身便有斷首等故。空處近分厭離色
T1562_.29.0770c08: 身。故説修悲極於空處。輕安樂法與喜相似。
T1562_.29.0770c09: 喜作安樂行相轉故。識無邊處輕安樂増。縁
T1562_.29.0770c10: 自無邊識爲門故。無邊識相極増安樂。故説
T1562_.29.0770c11: 修喜極於識處。能棄捨法與捨相似。捨作棄
T1562_.29.0770c12: 捨行相轉故。無所有處由近分中。棄捨無邊
T1562_.29.0770c13: 行相成滿。是故説修捨極無所有處。有言此
T1562_.29.0770c14: 經依相順説。謂從慈定起欣等流順第三定。
T1562_.29.0770c15: 從第三定起欲等流。亦順慈定如是乃至。捨
T1562_.29.0770c16: 無所有起欲等流展轉相順。此不顯理但有
T1562_.29.0770c17: 虚言。或應於中更求深趣。有言此經就意樂
T1562_.29.0770c18: 説。謂樂慈者樂第三定。乃至樂捨者樂無所
T1562_.29.0770c19: 有處。此亦無理由何證知。是故應如前釋
T1562_.29.0770c20: 爲善。初欲引起四無量時。先於有情分爲三
T1562_.29.0770c21: 品。所謂親友處中怨讎。三各分三謂上中下。
T1562_.29.0770c22: 上親友者。謂生法身頼彼重恩捨便難住。中
T1562_.29.0770c23: 親友者。謂財法交極相親愛。下親友者。謂唯
T1562_.29.0770c24: 財交亦相親愛。上處中者。謂於自昔曾不見
T1562_.29.0770c25: 聞。中處中者。謂雖見聞而不交往。下處中
T1562_.29.0770c26: 者。謂雖交往而離＊恩怨。上怨讎者。謂奪名
T1562_.29.0770c27: 譽命及親友。中怨讎者。謂奪己身命縁資具。
T1562_.29.0770c28: 下怨讎者。謂奪親友命縁資具。於諸有情。分
T1562_.29.0770c29: 品別已。初修慈者。先於上親發起清淨與樂
T1562_.29.0771a01: 勝解。若由無始數習所成。惡阿世耶令心剛
T1562_.29.0771a02: 強。少遭逼惱便懷深恨。縁此還息與樂勝解。
T1562_.29.0771a03: 復應策勵思其重恩。於彼復生與樂意樂。數
T1562_.29.0771a04: 習力故恨意永亡。與樂勝解相續無替此既
T1562_.29.0771a05: 成已。於中下親亦漸次修如是勝解。於親
T1562_.29.0771a06: 三品既得等心。次總於處中下中上怨所。漸
T1562_.29.0771a07: 次修習與樂意樂。乃至最後於上怨親。得平
T1562_.29.0771a08: 等心都無昇降。齊此名曰修慈成滿。修悲及
T1562_.29.0771a09: 喜例此應説。謂觀三苦遍逼有情。不應於中
T1562_.29.0771a10: 復加以苦。但應如已勤加濟拔。漸次修習欲
T1562_.29.0771a11: 濟拔心。乃至怨親等無昇降。齊此名曰修悲
T1562_.29.0771a12: 成滿想。諸有情得樂離苦。深生欣慰如己
T1562_.29.0771a13: 無差。齊此名曰修喜成滿。初修捨者。先捨處
T1562_.29.0771a14: 中非先捨怨親恚愛難捨故。又處中品順捨
T1562_.29.0771a15: 力増於中如前。先捨上品次捨中下及與怨
T1562_.29.0771a16: 親。從下至中從中至上。先捨怨者以親難捨
T1562_.29.0771a17: 故。如契經説。貪難斷非瞋如是漸次修習。於
T1562_.29.0771a18: 捨至上親友等上處中。普於有情捨差別相。
T1562_.29.0771a19: 齊此名曰修捨成滿。若於有情樂求功徳。彼
T1562_.29.0771a20: 於慈等能速修成。非於有情樂求過者。以斷
T1562_.29.0771a21: 善者有徳可録。麟喩獨覺有失可取。先福罪
T1562_.29.0771a22: 果現可見故
T1562_.29.0771a23: ＊説一切有部順正理論＊第卷七十九
T1562_.29.0771a24:
T1562_.29.0771a25:
T1562_.29.0771a26:
T1562_.29.0771a27:
T1562_.29.0771a28:
T1562_.29.0771a29:
T1562_.29.0771b01:
T1562_.29.0771b02:
T1562_.29.0771b03:
T1562_.29.0771b04: 尊者衆賢造
T1562_.29.0771b05: ＊三藏法師玄奘奉 ＊詔譯
T1562_.29.0771b06: ＊辯定品第八之四
T1562_.29.0771b07: 已辯無量。次辯解脱。頌曰
T1562_.29.0771b08: 解脱有八種 前三無貪性
T1562_.29.0771b09: 二二一一定 四無色定善
T1562_.29.0771b10: 滅受想解脱 微微無間生
T1562_.29.0771b11: 由自地淨心 及下無漏出
T1562_.29.0771b12: 三境欲可見 四境類品道
T1562_.29.0771b13: 自上苦集滅 非擇滅虚空
T1562_.29.0771b14: 論曰。解脱有八。一内有色想觀外色解脱。二
T1562_.29.0771b15: 内無色想觀外色解脱。三淨解脱身作證具
T1562_.29.0771b16: 足住。四無色定爲次四解脱。滅受想定爲第
T1562_.29.0771b17: 八解脱。八中前三無貪爲性近治貪故。然契
T1562_.29.0771b18: 經中説。想觀者想觀増故。如宿住念除去色
T1562_.29.0771b19: 想。三中初二不淨相轉。作青瘀等諸行相故。
T1562_.29.0771b20: 第三解脱清淨相轉。作淨光鮮行相轉故。三
T1562_.29.0771b21: 并助伴皆五蘊性。初二解脱一一通依初二
T1562_.29.0771b22: 靜慮。能治欲界初靜慮中顯色貪故。初二通
T1562_.29.0771b23: 攝近分中間。五地皆能起初二故。欲及初定
T1562_.29.0771b24: 有顯色貪。由眼識身所引起故爲解脱彼。初
T1562_.29.0771b25: 二定中建立初二不淨解脱。二三定中眼識
T1562_.29.0771b26: 無故。亦無所引縁顯色貪故。三四定中無不
T1562_.29.0771b27: 淨解脱。初二解脱相似善根。雖欲界中亦容
T1562_.29.0771b28: 得有。而爲欲界貪所
T1562_.29.0771b29: 脱名。三四定中雖亦得有。去所治遠勢力微
T1562_.29.0771c01: 劣。又樂淨伏故不得名第三解脱。依後靜慮
T1562_.29.0771c02: 離八災患心澄淨故。第四并近分立後靜慮
T1562_.29.0771c03: 名。相似善根下地雖有。非増上故不名解脱。
T1562_.29.0771c04: 欲界欲貪所＊
T1562_.29.0771c05: 三定中樂所迷故。又並八災所擾亂故。次四
T1562_.29.0771c06: 解脱如其次第。以四無色定善爲性。非無記
T1562_.29.0771c07: 染非解脱故。亦非散善性羸劣故。彼散善者
T1562_.29.0771c08: 如命終心。有説餘時亦有散善。唯生得善無
T1562_.29.0771c09: 聞思故。諸近分地九無間道。八解脱道亦非
T1562_.29.0771c10: 解脱。不背下地故縁下道雜故。又未全脱下
T1562_.29.0771c11: 地染故。契經説彼超過下故。有説近分諸解
T1562_.29.0771c12: 脱道。亦名解脱背下地故。然於餘處唯説根
T1562_.29.0771c13: 本者。以近分中非全解脱故。第八解脱即滅
T1562_.29.0771c14: 盡定。厭背受想而起此故。或總厭背有所縁
T1562_.29.0771c15: 故。然上座言。即諸有情相續分位名滅盡定。
T1562_.29.0771c16: 此亦非理前已廣辯。此滅盡定實有體故。又
T1562_.29.0771c17: 不可説此定有心。曾不見有心無受想思故。
T1562_.29.0771c18: 無容於此越路而行。如説此中受想等滅寂
T1562_.29.0771c19: 靜安樂。阿羅漢等乃有如是殊勝解脱。非無
T1562_.29.0771c20: 義本相續及心。可説名爲安樂寂靜。阿羅漢
T1562_.29.0771c21: 等殊勝解脱如何計度。有一類心無有所縁
T1562_.29.0771c22: 離行相轉。有所縁者理必有觸。若許有觸寧
T1562_.29.0771c23: 無受果。應言何礙受等不生。故滅定中無有
T1562_.29.0771c24: 心。理非迷正理纔覽經文。便能會通聖教深
T1562_.29.0771c25: 趣。識非永滅言不離身。如病未永除暫息亦
T1562_.29.0771c26: 名有。微微心後此定現前。前對想心已名微
T1562_.29.0771c27: 細。此更微細故曰微微。次如是心入滅盡定。
T1562_.29.0771c28: 謂有頂地心有三品。即想微細及微微心。由
T1562_.29.0771c29: 上中下品類別故。要下品後滅定現前。故次
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