大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

辯中邊論 (No. 1600_ 世親玄奘譯 ) in Vol. 31

[First] [Prev] 464 465 466 467 468 469 470 471 472 473 474 475 476 477 [Next] [Last] [行番号:/]   [返り点:/] [CITE]

T1600_.31.0464b01:
T1600_.31.0464b02:   No.1600[No.1599;cf.1601]
T1600_.31.0464b03:
T1600_.31.0464b04: 辯中邊論卷
T1600_.31.0464b05:   世親菩薩造
T1600_.31.0464b06:  大唐三藏法師玄奘奉  詔譯 
T1600_.31.0464b07: 辯相品第一
T1600_.31.0464b08:     稽首造此論 善逝體所生
T1600_.31.0464b09:     及教我等師 當勤顯斯義
T1600_.31.0464b10: 此中最初安立論體頌曰
T1600_.31.0464b11:     唯相障眞實 及修諸對治
T1600_.31.0464b12:     即此修分位 得果無上乘
T1600_.31.0464b13: 論曰。此論唯説如是七義。一相。二障。三眞
T1600_.31.0464b14: 實。四修諸對治。五即此修分位。六得果。七無
T1600_.31.0464b15: 上乘。今於此中先辯其相。頌曰
T1600_.31.0464b16:     虚妄分別有 於此二都無
T1600_.31.0464b17:     此中唯有空 於彼亦有此
T1600_.31.0464b18: 論曰。虚妄分別有者。謂有所取能取分別。於
T1600_.31.0464b19: 此二都無者。謂即於此虚妄分別。永無所取
T1600_.31.0464b20: 能取二性。此中唯有空者。謂虚妄分別中。但
T1600_.31.0464b21: 有離所取及能取空性。於彼亦有此者。謂即
T1600_.31.0464b22: 於彼二空性中。亦但有此虚妄分別。若於此
T1600_.31.0464b23: 非有。由彼觀爲空。所餘非無故。如實知爲有。
T1600_.31.0464b24: 若如是者則能無倒顯示空相。復次頌曰
T1600_.31.0464b25:     故説一切法 非空非不空
T1600_.31.0464b26:     有無及有故 是則契中道
T1600_.31.0464b27: 論曰。一切法者。謂諸有爲及無爲法。虚妄分
T1600_.31.0464b28: 別名有爲。二取空性名無爲。依前理故説此
T1600_.31.0464b29: 一切法非空非不空。由有空性虚妄分別故
T1600_.31.0464c01: 説非空。由無所取能取性故説非不空。有故
T1600_.31.0464c02: 者。謂有空性虚妄分別故。無故者。謂無所取
T1600_.31.0464c03: 能取二性故。及有故者。謂虚妄分別中有空
T1600_.31.0464c04: 性故。及空性中有虚妄分別故。是則契中道
T1600_.31.0464c05: 者。謂一切法非一向空。亦非一向不空。如是
T1600_.31.0464c06: 理趣妙契中道。亦善符順般若等經説一切
T1600_.31.0464c07: 法非空非有。如是已顯虚妄分別有相無相。
T1600_.31.0464c08: 此自相今當説。頌曰
T1600_.31.0464c09:     識生變似義 有情我及了
T1600_.31.0464c10:     此境實非有 境無故識無
T1600_.31.0464c11: 論曰。變似義者。謂似色等諸境性現。變似有
T1600_.31.0464c12: 情者。謂似自他身五根性現。變似我者。謂染
T1600_.31.0464c13: 末那與我癡等恒相應故。變似了者。謂餘六
T1600_.31.0464c14: 識了相麁故。此境實非有者。謂似義似根無
T1600_.31.0464c15: 行相故。似我似了非眞現故。皆非實有。境無
T1600_.31.0464c16: 故識無者。謂所取義等四境無故。能取諸識
T1600_.31.0464c17: 亦非實有。復次頌曰
T1600_.31.0464c18:     虚妄分別性 由此義得成
T1600_.31.0464c19:     非實有全無 許滅解脱故
T1600_.31.0464c20: 論曰。虚妄分別。由此義故成非實有。如所現
T1600_.31.0464c21: 起非眞有故。亦非全無。於中少有亂識生故。
T1600_.31.0464c22: 如何不許此性全無。以許此滅得解脱故。若
T1600_.31.0464c23: 異此者。繋縛解脱則應皆無。如是便成撥無
T1600_.31.0464c24: 雜染及清淨失。已顯虚妄分別自相。此攝相
T1600_.31.0464c25: 今當説。但有如是虚妄分別。即能具攝三種
T1600_.31.0464c26: 自性。頌曰
T1600_.31.0464c27:     唯所執依他 及圓成實性
T1600_.31.0464c28:     境故分別故 及二空故説
T1600_.31.0464c29: 論曰。依止虚妄分別境故。説有遍計所執自
T1600_.31.0465a01: 性。依止虚妄分別性故。説有依他起自性。依
T1600_.31.0465a02: 止所取能取空故。説有圓成實自性。已顯虚
T1600_.31.0465a03: 妄分別攝相。當説即於虚妄分別入無相方
T1600_.31.0465a04: 便相。頌曰
T1600_.31.0465a05:     依識有所得 境無所得生
T1600_.31.0465a06:     依境無所得 識無所得生
T1600_.31.0465a07: 論曰。依止唯識有所得故。先有於境無所得
T1600_.31.0465a08: 生。復依於境無所得故。後有於識無所得生。
T1600_.31.0465a09: 由是方便得入所取能取無相。復次頌曰
T1600_.31.0465a10:     由識有得性 亦成無所得
T1600_.31.0465a11:     故知二有得 無得性平等
T1600_.31.0465a12: 論曰。唯識生時現似種種虚妄境故。名有所
T1600_.31.0465a13: 得。以所得境無實性故。能得實性亦不得成。
T1600_.31.0465a14: 由能得識無所得故。所取能取二有所得。平
T1600_.31.0465a15: 等倶成無所得性。顯入虚妄分別無相方便
T1600_.31.0465a16: 相已。此差別異門相今次當説。頌曰
T1600_.31.0465a17:     三界心心所 是虚妄分別
T1600_.31.0465a18:     唯了境名心 亦別名心所
T1600_.31.0465a19: 論曰。虚妄分別差別相者。即是欲界色無色
T1600_.31.0465a20: 界諸心心所。異門相者。唯能了境總相名心。
T1600_.31.0465a21: 亦了差別名爲受等諸心所法。今次當説此
T1600_.31.0465a22: 生起相。頌曰
T1600_.31.0465a23:     一則名縁識 第二名受者
T1600_.31.0465a24:     此中能受用 分別推心所
T1600_.31.0465a25: 論曰。縁識者。謂藏識。是餘識生縁故。藏識爲
T1600_.31.0465a26: 縁所生轉識。受用主故名爲受者。此諸識中
T1600_.31.0465a27: 受能受用想能分別。思作意等諸相應行。能
T1600_.31.0465a28: 推諸識此三助心故名心所。今次當説此雜
T1600_.31.0465a29: 染相。頌曰
T1600_.31.0465b01:     覆障及安立 將導攝圓滿
T1600_.31.0465b02:     三分別受用 引起并連縛
T1600_.31.0465b03:     現前苦果故 唯此惱世間
T1600_.31.0465b04:     三二七雜染 由虚妄分別
T1600_.31.0465b05: 論曰。覆障故者。謂由無明覆如實理障眞見
T1600_.31.0465b06: 故。安立故者。謂由諸行植本識中業熏習故。
T1600_.31.0465b07: 將導故者。謂有取識引諸有情至生處故。攝
T1600_.31.0465b08: 故者。謂名色攝有情自體故。圓滿故者。謂六
T1600_.31.0465b09: 内處令諸有情體具足故。三分別故者。謂觸
T1600_.31.0465b10: 能分別根境識三順三受故。受用故者。謂由
T1600_.31.0465b11: 受支領納順違非二境故。引起故者。謂由愛
T1600_.31.0465b12: 力令先業所引後有得起故。連縛故者。謂取
T1600_.31.0465b13: 令識縁順欲等連縛生故。現前故者。謂由有
T1600_.31.0465b14: 力令已作業所與後有諸異熟果得現前故。苦
T1600_.31.0465b15: 果故者。謂生老死性有逼迫酬前因故。唯此
T1600_.31.0465b16: 所説十二有支。逼惱世間令不安隱。三雜染
T1600_.31.0465b17: 者。一煩惱雜染。謂無明愛取。二業雜染謂行
T1600_.31.0465b18: 有。三生雜染。謂餘支。二雜染者。一因雜染。
T1600_.31.0465b19: 謂煩惱業。二果雜染。謂所餘支。七雜染者。謂
T1600_.31.0465b20: 七種因。一顛倒因。謂無明。二牽引因。謂行。三
T1600_.31.0465b21: 將導因。謂識。四攝受因。謂名色六處。五受用
T1600_.31.0465b22: 因。謂觸受。六引起因。謂愛取有。七厭怖因。
T1600_.31.0465b23: 謂生老死。此諸雜染無不皆由虚妄分別而得
T1600_.31.0465b24: 生長。此前總顯虚妄分別有九種相。一有相。
T1600_.31.0465b25: 二無相。三自相。四攝相。五入無相方便相。六
T1600_.31.0465b26: 差別相。七異門相。八生起相。九雜染相。如是
T1600_.31.0465b27: 已顯虚妄分別。今次當説所知空性。頌曰
T1600_.31.0465b28:     諸相及異門 義差別成立
T1600_.31.0465b29:     應知二空性 略説唯由此
T1600_.31.0465c01: 論曰。應知所取能取空性。略説但由此相等
T1600_.31.0465c02: 五。所知空性其相云何。頌曰
T1600_.31.0465c03:     無二有無故 非有亦非無
T1600_.31.0465c04:     非異亦非一 是説爲空相
T1600_.31.0465c05: 論曰。無二謂無所取能取。有無謂有二取之
T1600_.31.0465c06: 無。此即顯空無性爲性。故此空相非有非無。
T1600_.31.0465c07: 云何非有無。二有故。云何非無有。二無故。此
T1600_.31.0465c08: 顯空相非有非無。此空與彼虚妄分別非異
T1600_.31.0465c09: 非一。若異應成法性異法。便違正理。如苦等
T1600_.31.0465c10: 性。若一則應非淨智境。亦非共相。此即顯空
T1600_.31.0465c11: 與妄分別離一異相。所知空性異門云何。頌
T1600_.31.0465c12:
T1600_.31.0465c13:     略説空異門 謂眞如實際
T1600_.31.0465c14:     無相勝義性 法界等應知
T1600_.31.0465c15: 論曰。略説空性有此異門。云何應知此異門
T1600_.31.0465c16: 義。頌曰
T1600_.31.0465c17:     由無變無倒 相滅聖智境
T1600_.31.0465c18:     及諸聖法因 異門義如次
T1600_.31.0465c19: 論曰。即此中説所知空性。由無變義説爲眞
T1600_.31.0465c20: 如。眞性常如。無轉易故。由無倒義説爲實際。
T1600_.31.0465c21: 非諸顛倒。依縁事故。由相滅義説爲無相。此
T1600_.31.0465c22: 中永絶一切相故。由聖智境義説爲勝義性。
T1600_.31.0465c23: 是最勝智所行義故。由聖法因義説爲法界。
T1600_.31.0465c24: 以一切聖法縁此生故。此中界者。即是因義無
T1600_.31.0465c25: 我等義如理應知。云何應知空性差別。頌曰
T1600_.31.0465c26:     此雜染清淨 由有垢無垢
T1600_.31.0465c27:     如水界全空 淨故許爲淨
T1600_.31.0465c28: 論曰。空性差別略有二種。一雜染。二清淨。此
T1600_.31.0465c29: 成染淨由分位別。謂有垢位説爲雜染。出離
T1600_.31.0466a01: 垢時説爲清淨。雖先雜染後成清淨。而非轉
T1600_.31.0466a02: 變成無常失。如水界等出離客塵。空淨亦然
T1600_.31.0466a03: 非性轉變。此空差別復有十六。謂内空外空
T1600_.31.0466a04: 内外空大空空空勝義空有爲空無爲空畢竟
T1600_.31.0466a05: 空無際空無散空本性空相空一切法空無性
T1600_.31.0466a06: 空無性自性空。此等略義云何應知。頌曰
T1600_.31.0466a07:     能食及所食 此依身所住
T1600_.31.0466a08:     能見此如理 所求二淨空
T1600_.31.0466a09:     爲常益有情 爲不捨生死
T1600_.31.0466a10:     爲善無窮盡 故觀此爲空
T1600_.31.0466a11:     爲種性清淨 爲得諸相好
T1600_.31.0466a12:     爲淨諸佛法 故菩薩觀空
T1600_.31.0466a13: 論曰。能食空者。依内處説即是内空。所食空
T1600_.31.0466a14: 者。依外處説即是外空。此依身者。謂能所食
T1600_.31.0466a15: 所依止身此身空故名内外空。諸器世間説
T1600_.31.0466a16: 爲所住。此相寛廣故名爲大。所住空故名爲
T1600_.31.0466a17: 大空。能見此者。謂智能見内處等空。空智空
T1600_.31.0466a18: 故説名空空。如理者。謂勝義即如實行。所觀
T1600_.31.0466a19: 眞理此即空故名勝義空。菩薩修行爲得二
T1600_.31.0466a20: 淨。即諸有爲無爲善法。此二空故名有爲空
T1600_.31.0466a21: 及無爲空。爲於有情常作饒益。而觀空故名
T1600_.31.0466a22: 畢竟空。生死長遠無初後際。觀此空故名無
T1600_.31.0466a23: 際空。不觀爲空便速厭捨。爲不厭捨此生死
T1600_.31.0466a24: 故。觀此無際生死爲空。爲所修善至無餘依
T1600_.31.0466a25: 般涅槃位。亦無散捨而觀空故名無散空。諸
T1600_.31.0466a26: 聖種姓自體本有非習所成説名本性。菩薩
T1600_.31.0466a27: 爲此速得清淨。而觀空故名本性空。菩薩爲
T1600_.31.0466a28: 得大士相好。而觀空故名爲相空。菩薩爲令
T1600_.31.0466a29: 力無畏等一切佛法皆得清淨。而觀此空故
T1600_.31.0466b01: 名一切法空。是十四空隨別安立。此中何者
T1600_.31.0466b02: 説名爲空。頌曰
T1600_.31.0466b03:     補特伽羅法 實性倶非有
T1600_.31.0466b04:     此無性有性 故別立二空
T1600_.31.0466b05: 論曰。補特伽羅及法實性倶非有故名無性
T1600_.31.0466b06: 空。此無性空非無自性。空以無性爲自性故
T1600_.31.0466b07: 名無性自性空。於前所説能食空等。爲顯空
T1600_.31.0466b08: 相別立二空。此爲遮止補特伽羅法増益執
T1600_.31.0466b09: 空損減執。如其次第立後二空。如是已顯空
T1600_.31.0466b10: 性差別。此成立義云何應知。頌曰
T1600_.31.0466b11:     此若無雜染 一切應自脱
T1600_.31.0466b12:     此若無清淨 功用應無果
T1600_.31.0466b13: 論曰。若諸法空未生對治無客雜染者。一切
T1600_.31.0466b14: 有情不由功用應自然解脱。若對治已生亦
T1600_.31.0466b15: 不清淨。則應求解脱勤勞無果既爾。頌曰
T1600_.31.0466b16:     非染非不染 非淨非不淨
T1600_.31.0466b17:     心性本淨故 由客塵所染
T1600_.31.0466b18: 論曰。云何非染非不染。以心性本淨故。云何
T1600_.31.0466b19: 非淨非不淨。由客塵所染故。是名成立空差
T1600_.31.0466b20: 別義。此前空義總有二種。謂相安立。相復有
T1600_.31.0466b21: 二。謂無及有。空性有相。離有離無離異離一
T1600_.31.0466b22: 以爲其相。應知安立即異門等
T1600_.31.0466b23:   辯障品第二
T1600_.31.0466b24: 已辯其相障今當説頌曰
T1600_.31.0466b25:     具分及一分 増盛與平等
T1600_.31.0466b26:     於生死取捨 説障二種性
T1600_.31.0466b27: 論曰。具分障者。謂煩惱障及所知障。於諸菩
T1600_.31.0466b28: 薩種性法中具爲障故。一分障者。謂煩惱
T1600_.31.0466b29: 障。障聲聞等種*性法故。増盛障者。謂即彼
T1600_.31.0466c01: 貪等行。平等障者。謂即彼等分行。取捨生死。
T1600_.31.0466c02: 能障菩薩種*性所得無住涅槃。名於生死有
T1600_.31.0466c03: 取捨障。如是五障隨其所應。説障菩薩及聲
T1600_.31.0466c04: 聞等二種種*性復次頌曰
T1600_.31.0466c05:     九種煩惱相 謂愛等九結
T1600_.31.0466c06:     初二障厭捨 餘七障眞見
T1600_.31.0466c07:     謂能障身見 彼事滅道寶
T1600_.31.0466c08:     利養恭敬等 遠離遍知故
T1600_.31.0466c09: 論曰。煩惱障相略有九種。謂愛等九種結愛
T1600_.31.0466c10: 結障厭。由此於順境不能厭離故。恚結障捨。
T1600_.31.0466c11: 由此於違境不能棄捨故。餘七結障眞見。於
T1600_.31.0466c12: 七遍知如次障故。謂慢結能障僞身見遍知。
T1600_.31.0466c13: 修現觀時有間無間我慢現起。由此勢力彼
T1600_.31.0466c14: 不斷故。無明結能障身見事遍知。由此不知
T1600_.31.0466c15: 諸取蘊故。見結能障滅諦遍知。由薩迦耶及
T1600_.31.0466c16: 邊執見怖畏滅故。由邪見謗滅故。取結能障
T1600_.31.0466c17: 道諦遍知。取餘法爲淨故。疑結能障三寶遍
T1600_.31.0466c18: 知。由此不信受三寶功徳故。嫉結能障利養
T1600_.31.0466c19: 恭敬等遍知。由此不見彼過失故。慳結能障
T1600_.31.0466c20: 遠離遍知。由此貪著資生具故。復有別障能
T1600_.31.0466c21: 障善等十種淨法。其相云何。頌曰
T1600_.31.0466c22:     無加行非處 不如理不生
T1600_.31.0466c23:     不起正思惟 資糧未圓滿
T1600_.31.0466c24:     闕種性善友 心極疲厭性
T1600_.31.0466c25:     及闕於正行 鄙惡者同居
T1600_.31.0466c26:     倒麁重三餘 般若未成熟
T1600_.31.0466c27:     及本性麁重 懈怠放逸性
T1600_.31.0466c28:     著有著資財 及心性下劣
T1600_.31.0466c29:     不信無勝解 如言而思義
T1600_.31.0467a01:     輕法重名利 於有情無悲
T1600_.31.0467a02:     匱聞及少聞 不修治妙定
T1600_.31.0467a03: 論曰。如是名爲善等法障。所障善等其相云
T1600_.31.0467a04: 何。頌曰
T1600_.31.0467a05:     善菩提攝受 有慧無亂障
T1600_.31.0467a06:     迴向不怖慳 自在名善等
T1600_.31.0467a07: 論曰。如是善等十種淨法。誰有前説幾種障
T1600_.31.0467a08: 耶。頌曰
T1600_.31.0467a09:     如是善等十 各有前三障
T1600_.31.0467a10: 論曰。善有三障。一無加行。二非處加行。三不
T1600_.31.0467a11: 如理加行。菩提有三障。一不生善法。二不起
T1600_.31.0467a12: 正思惟。三資糧未圓滿。發菩提心名爲攝受。
T1600_.31.0467a13: 此有三障。一*闕種性。二*闕善友。三心極疲
T1600_.31.0467a14: 厭性。有慧者。謂菩薩於了此性有三種障。一
T1600_.31.0467a15: *闕正行。二鄙者共住。三惡者共住。此中鄙
T1600_.31.0467a16: 者。謂愚癡類樂毀壞他名爲惡者。無亂有三
T1600_.31.0467a17: 障。一顛倒麁重。二煩惱等三障中隨一有餘
T1600_.31.0467a18: 性。三能成熟解脱慧未成熟。性障斷滅名無
T1600_.31.0467a19: 障。此有三障。一倶生麁重。二懈怠性。三放逸
T1600_.31.0467a20: 性。迴向有三障。令心向餘不向無上正等菩
T1600_.31.0467a21: 提。一貪著諸有。二貪著資財。三心下劣性。不
T1600_.31.0467a22: 怖有三障。一不信重補特伽羅。二於法無勝
T1600_.31.0467a23: 解。三如言而思義。不慳有三障。一不尊重正
T1600_.31.0467a24: 法。二尊重名譽利養恭敬。三於諸有情心無
T1600_.31.0467a25: 悲愍。自在有三障令不得自在。一匱聞生長
T1600_.31.0467a26: 能感匱法業故。二少聞。三不修治勝三摩地
T1600_.31.0467a27: 復次如是諸障於善等十。隨餘義中有十能
T1600_.31.0467a28: 作。即依彼義應知此名。十能作者。一生起能
T1600_.31.0467a29: 作。如眼等於眼識等。二安住能作。如四食於
T1600_.31.0467b01: 有情。三任持能作。謂能任持如器世間於有
T1600_.31.0467b02: 情世間四照了能作。如光明於諸色。五變壞
T1600_.31.0467b03: 能作。如火等於所熟等。六分離能作。如鎌等
T1600_.31.0467b04: 於所斷等。七轉變能作。如金師等轉變金等
T1600_.31.0467b05: 成鐶釧等。八信解能作。如烟等於火等。九顯
T1600_.31.0467b06: 了能作。如因於宗。十至得能作。如聖道等於
T1600_.31.0467b07: 涅槃等。依如是義故。説頌言
T1600_.31.0467b08:     能作有十種 謂生住持照
T1600_.31.0467b09:     變分離轉變 信解顯至得
T1600_.31.0467b10:     如識因食地 燈火鎌工巧
T1600_.31.0467b11:     烟因聖道等 於識等所作
T1600_.31.0467b12: 於善等障應知亦然。一生起障。謂於其善以
T1600_.31.0467b13: 諸善法應生起故。二安住障。謂於菩提以大
T1600_.31.0467b14: 菩提不可動故。三任持障。謂於攝受以菩提
T1600_.31.0467b15: 心能任持故。四照了障。謂於有慧以有慧性
T1600_.31.0467b16: 應照了故。五變壞障。謂於無亂轉滅迷亂名
T1600_.31.0467b17: 變壞故。六分離障。謂於無障此於障離繋故。
T1600_.31.0467b18: 七轉變障。謂於迴向以菩提心轉變相故。八
T1600_.31.0467b19: 信解障。謂於不怖無信解者有怖畏故。九
T1600_.31.0467b20: 了障。謂於不慳於法無慳者。爲他顯了故。十
T1600_.31.0467b21: 至得障。謂於自在此是能得自在相故。所障
T1600_.31.0467b22: 十法次第義者。謂有欲證無上菩提。於勝善
T1600_.31.0467b23: 根先應生起。勝善根力所任持故。必得安住
T1600_.31.0467b24: 無上菩提。爲令善根得増長故。次應發起
T1600_.31.0467b25: 大菩提心。此菩提心與菩薩性爲所依止。如
T1600_.31.0467b26: 是菩薩由已發起大菩提心及勝善根力所持
T1600_.31.0467b27: 故。斷諸亂倒起無亂倒。由見道中無亂倒故。
T1600_.31.0467b28: 次於修道斷一切障。既斷障已持諸善根迴
T1600_.31.0467b29: 向無上正等菩提。由迴向力所任持故。於深
T1600_.31.0467c01: 廣法便無怖畏。既無怖畏。便於彼法見勝功
T1600_.31.0467c02: 徳。能廣爲他宣説開示。菩薩如是種種功徳
T1600_.31.0467c03: 力所持故。疾證無上正等菩提。於一切法皆
T1600_.31.0467c04: 得自在。是名善等十義次第。雖善等法即是
T1600_.31.0467c05: 覺分波羅蜜多。諸地功徳而總別異。今應顯
T1600_.31.0467c06: 彼菩提分等諸障差別。頌曰
T1600_.31.0467c07:     於覺分度地 有別障應知
T1600_.31.0467c08: 論曰。復於覺分波羅蜜多諸地功徳各有別
T1600_.31.0467c09: 障。於菩提分有別障者。頌曰
T1600_.31.0467c10:     於事不善巧 懈怠定減二
T1600_.31.0467c11:     不植羸劣性 見麁重過失
T1600_.31.0467c12: 論曰。於四念住有於諸事不善巧障。於四正
T1600_.31.0467c13: 斷有懈怠障。於四神足有三摩地減二事障。
T1600_.31.0467c14: 一於圓滿欲勤心觀隨減一故。二於修習八
T1600_.31.0467c15: 斷行中隨減一故。於五根有不植圓滿順解
T1600_.31.0467c16: 脱分勝善根障。於五力有羸劣性障。謂即五
T1600_.31.0467c17: 根由障所雜有羸劣性。於七等覺支有見過
T1600_.31.0467c18: 失障。此是見道所顯示故。於八聖道支有麁
T1600_.31.0467c19: 重過失障。此是修道所顯示故。於到彼岸有
T1600_.31.0467c20: 別障者。頌曰
T1600_.31.0467c21:     障富貴善趣 不捨諸有情
T1600_.31.0467c22:     於失徳減増 令趣入解脱
T1600_.31.0467c23:     障施等諸善 無盡亦無間
T1600_.31.0467c24:     所作善決定 受用法成熟
T1600_.31.0467c25: 論曰。此説十種波羅蜜多所得果障。以顯十
T1600_.31.0467c26: 種波羅蜜多自性之障。謂於布施波羅蜜多
T1600_.31.0467c27: 説富貴自在障。於淨戒波羅蜜多説善趣障。
T1600_.31.0467c28: 於安忍波羅蜜多説不捨有情障。於精進波
T1600_.31.0467c29: 羅蜜多説減過失増功徳障。於靜慮波羅蜜
T1600_.31.0468a01: 多説令所化趣入法障。於般若波羅蜜多説
T1600_.31.0468a02: 解脱障。於方便善巧波羅蜜多説施等善無
T1600_.31.0468a03: 窮盡障。由此迴向無上菩提。令施等善無窮
T1600_.31.0468a04: 盡故。於願波羅蜜多説一切生中善無間轉
T1600_.31.0468a05: 障。由大願力攝受能順善法生故。於力波羅
T1600_.31.0468a06: 蜜多説所作善得決定障。由思擇力及修習
T1600_.31.0468a07: 力能伏彼障非彼伏故。於智波羅蜜多説自
T1600_.31.0468a08: 他受用法成熟障。不如聞言而覺義故。於
T1600_.31.0468a09: 功徳有別障者。頌曰
T1600_.31.0468a10:     遍行與最勝 勝流及無攝
T1600_.31.0468a11:     相續無差別 無雜染清淨
T1600_.31.0468a12:     種種法無別 及不増不減
T1600_.31.0468a13:     并無分別等 四自在依義
T1600_.31.0468a14:     於斯十法界 有不染無明
T1600_.31.0468a15:     障十地功徳 故説爲十障
T1600_.31.0468a16: 論曰。於遍行等十法界中有不染無知障。十
T1600_.31.0468a17: 地功徳如次建立爲十地障。謂初地中所證
T1600_.31.0468a18: 法界名遍行義。由通達此證得自他平等法
T1600_.31.0468a19: 性。第二地中所證法界名最勝義。由通達此
T1600_.31.0468a20: 作是思惟。是故我今於同出離。一切行相應
T1600_.31.0468a21: 遍修治。是爲勤修相應出離。第三地中所證
T1600_.31.0468a22: 法界名勝流義。由通達此知所聞法是淨法
T1600_.31.0468a23: 界最勝等流。爲求此法。設有火坑量等三千
T1600_.31.0468a24: 大千世界。投身而取不以爲難。第四地中所
T1600_.31.0468a25: 證法界名無攝義。由通達此乃至法愛亦皆
T1600_.31.0468a26: 轉滅。第五地中所證法界名爲相續無差別
T1600_.31.0468a27: 義。由通達此得十意樂平等淨心。第六地中
T1600_.31.0468a28: 所證法界名無雜染無清淨義。由通達此知
T1600_.31.0468a29: 縁起法無染無淨。第七地中所證法界名種
T1600_.31.0468b01: 種法無差別義。由通達此知法無相。不行契
T1600_.31.0468b02: 經等種種法相中。第八地中所證法界名不
T1600_.31.0468b03: 増不減義。由通達此圓滿證得無生法忍。於
T1600_.31.0468b04: 諸清淨雜染法中不見一法有増有減。有四
T1600_.31.0468b05: 自在。一無分別自在。二淨土自在。三智自在。
T1600_.31.0468b06: 四業自在。法界爲此四種所依。名四自在所
T1600_.31.0468b07: 依止義。第八地中唯能通達初二自在所依
T1600_.31.0468b08: 止義。第九地中亦能通達智自在所依義。圓
T1600_.31.0468b09: 滿證得無礙解故。第十地中復能通達業自
T1600_.31.0468b10: 在所依義。隨欲化作種種利樂有情事故。復
T1600_.31.0468b11: 略頌曰
T1600_.31.0468b12:     已説諸煩惱 及諸所知障
T1600_.31.0468b13:     許此二盡故 一切障解脱
T1600_.31.0468b14: 論曰。由此二種攝一切障故。許此盡時一切
T1600_.31.0468b15: 障解脱。前障總義有十一種。一廣大障。謂具
T1600_.31.0468b16: 分障。二狹小障。謂一分障。三加行障。謂増盛
T1600_.31.0468b17: 障。四至得障。謂平等障。五殊勝障。謂取捨生
T1600_.31.0468b18: 死障。六正加行障。謂九煩惱障。七因障。謂
T1600_.31.0468b19: 於善等十能作障。八入眞實障。謂覺分障。九
T1600_.31.0468b20: 無上淨障。謂到彼岸障。十此差別趣障。謂十
T1600_.31.0468b21: 地障。十一攝障。謂略二障
T1600_.31.0468b22: 辯中邊論卷上
T1600_.31.0468b23:
T1600_.31.0468b24:
T1600_.31.0468b25:
T1600_.31.0468b26:
T1600_.31.0468b27:
T1600_.31.0468b28:
T1600_.31.0468b29:
T1600_.31.0468c01:
T1600_.31.0468c02:
T1600_.31.0468c03: 辯中邊論卷
T1600_.31.0468c04:   世親菩薩造
T1600_.31.0468c05:  *大唐三藏法師玄奘奉  *詔譯 
T1600_.31.0468c06:   辯眞實品第三
T1600_.31.0468c07: 已辯其障。當説眞實。頌曰
T1600_.31.0468c08:     眞實唯有十 謂根本與相
T1600_.31.0468c09:     無顛倒因果 及麁細眞實
T1600_.31.0468c10:     極成淨所行 攝受并差別
T1600_.31.0468c11:     十善巧眞實 皆爲除我見
T1600_.31.0468c12: 論曰。應知眞實唯有十種。一根本眞實。二相
T1600_.31.0468c13: 眞實。三無顛倒眞實。四因果眞實。五麁細眞
T1600_.31.0468c14: 實。六極成眞實。七淨所行眞實。八攝受眞實。
T1600_.31.0468c15: 九差別眞實。十善巧眞實。此復十種。爲欲除
T1600_.31.0468c16: 遣十我見故。十善巧者。一蘊善巧。二界善巧。
T1600_.31.0468c17: 三處善巧。四縁起善巧。五處非處善巧。六根
T1600_.31.0468c18: 善巧。七世善巧。八諦善巧。九乘善巧。十有爲
T1600_.31.0468c19: 無爲法善巧。此中云何根本眞實。謂三自性。
T1600_.31.0468c20: 一遍計所執自性。二依他起自性三。圓成實
T1600_.31.0468c21: 自性。依此建立餘眞實故。於此所説三自性
T1600_.31.0468c22: 中。許何義爲眞實。頌曰
T1600_.31.0468c23:     許於三自性 唯一常非有
T1600_.31.0468c24:     一有而不眞 一有無眞實
T1600_.31.0468c25: 論曰。即於如是三自性中遍計所執相常非
T1600_.31.0468c26: 有。唯常非有。於此性中許爲眞實。無顛倒故。
T1600_.31.0468c27: 依他起相有而不眞。唯有非眞。於依他起許
T1600_.31.0468c28: 爲眞實。有亂性故。圓成實相亦有非有。唯有
T1600_.31.0468c29: 非有。於此性中許爲眞實。有空性故。云何相
T1600_.31.0469a01: 眞實。頌曰
T1600_.31.0469a02:     於法數取趣 及所取能取
T1600_.31.0469a03:     有非有性中 増益損減見
T1600_.31.0469a04:     知此故不轉 是名眞實相
T1600_.31.0469a05: 論曰。於一切法補特伽羅所有増益及損減
T1600_.31.0469a06: 見。若知此故彼便不轉。是遍計所執自性眞
T1600_.31.0469a07: 實相。於諸所取能取法中所有増益及損減
T1600_.31.0469a08: 見。若知此故彼便不轉。是名依他起自性眞
T1600_.31.0469a09: 實相。於有非有所有増益及損減見。若知此
T1600_.31.0469a10: 故彼便不轉。是名圓成實自性眞實相。此於
T1600_.31.0469a11: 根本眞實相中無顛倒故。名相眞實。無顛倒
T1600_.31.0469a12: 眞實者。謂無常苦空無我性。由此治彼常等
T1600_.31.0469a13: 四倒。云何應知此無常等依彼根本眞實立
T1600_.31.0469a14: 耶。頌曰
T1600_.31.0469a15:     無性與生滅 垢淨三無常
T1600_.31.0469a16:     所取及事相 和合苦三種
T1600_.31.0469a17:     空亦有三種 謂無異自性
T1600_.31.0469a18:     無相及異相 自相三無我
T1600_.31.0469a19:     如次四三種 依根本眞實
T1600_.31.0469a20: 論曰。無常三者。一無性無常。謂遍計所執。此
T1600_.31.0469a21: 常無故。二生滅無常。謂依他起。有起盡故。
T1600_.31.0469a22: 三垢淨無常。謂圓成實。位轉變故。苦三種者。
T1600_.31.0469a23: 一所取苦。謂遍計所執。是補特伽羅法執所
T1600_.31.0469a24: 取故。二事相苦。謂依他起。三苦相故。三和
T1600_.31.0469a25: 合苦。謂圓成實。苦相合故。空有三者。一無性
T1600_.31.0469a26: 空。謂遍計所執。此無理趣可説爲有。由此非
T1600_.31.0469a27: 有説爲空故。二異性空。謂依他起。如妄所執
T1600_.31.0469a28: 不如是有。非一切種性全無故。三自性空。謂
T1600_.31.0469a29: 圓成實。二空所顯爲。自性故。無我三者。一
T1600_.31.0469b01: 無相無我。謂遍計所執。此相本無故名無
T1600_.31.0469b02: 相。即此無相説爲無我。二異相無我。謂依
T1600_.31.0469b03: 他起。此相雖有而不如彼遍計所執故名異
T1600_.31.0469b04: 相。即此異相説爲無我。三自相無我。謂圓
T1600_.31.0469b05: 實成。無我所顯以爲自相。即此自相説爲無
T1600_.31.0469b06: 我。如是所説無常苦空無我四種。如其次第
T1600_.31.0469b07: 依根本眞實各分爲三種。四各三種如前應
T1600_.31.0469b08: 知。因果眞實。謂四聖諦。云何此依根本眞
T1600_.31.0469b09: 實。頌曰
T1600_.31.0469b10:     苦三相已説 集亦有三種
T1600_.31.0469b11:     謂習氣等起 及相未離繋
T1600_.31.0469b12:     自性二不生 垢寂二三滅
T1600_.31.0469b13:     遍知及永斷 證得三道諦
T1600_.31.0469b14: 論曰。苦諦有三。謂無常等四各三相。如前已
T1600_.31.0469b15: 説。集諦三者。一習氣集。謂遍計所執自性執
T1600_.31.0469b16: 習氣。二等起集。謂業煩惱。三未離繋集。謂未
T1600_.31.0469b17: 離障眞如。滅諦三者。一自性滅。謂自性不生
T1600_.31.0469b18: 故。二二取滅。謂所取能取二不生故。三本性
T1600_.31.0469b19: 滅。謂垢寂二。即擇滅及眞如。道諦三者。一
T1600_.31.0469b20: 遍知道。二永斷道。三證得道。應知此中於遍
T1600_.31.0469b21: 計所執唯有遍知。於依他起有遍知及永斷。
T1600_.31.0469b22: 於圓成實有遍知及證得。故依此三建立道
T1600_.31.0469b23: 諦。麁細眞實。謂世俗勝義諦。云何此依根本
T1600_.31.0469b24: 眞實。頌曰
T1600_.31.0469b25:     應知世俗諦 差別有三種
T1600_.31.0469b26:     謂假行顯了 如次依本三
T1600_.31.0469b27:     勝義諦亦三 謂義得正行
T1600_.31.0469b28:     依本一無變 無倒二圓實
T1600_.31.0469b29: 論曰。世俗諦有三種。一假世俗。二行世俗。三
T1600_.31.0469c01: 顯了世俗。此三世俗如其次第。依三根本眞
T1600_.31.0469c02: 實建立。勝義諦亦三種。一義勝義。謂眞如勝
T1600_.31.0469c03: 智之境名勝義故。二得勝義。謂涅槃。此是勝
T1600_.31.0469c04: 果亦義利故。三正行勝義。謂聖道。以勝法爲
T1600_.31.0469c05: 義故。此三勝義應知但依三根本中圓成實
T1600_.31.0469c06: 立此圓成實總有二種。無爲有爲。有差別故。
T1600_.31.0469c07: 無爲總攝眞如涅槃。無變異故名圓成實。有
T1600_.31.0469c08: 爲總攝一切聖道。於境無倒故亦名圓成實。
T1600_.31.0469c09: 極成眞實略有二種。一者世間極成眞實。二
T1600_.31.0469c10: 者道理極成眞實。云何此二依彼根本眞實
T1600_.31.0469c11: 立耶。頌曰
T1600_.31.0469c12:     世極成依一 理極成依三
T1600_.31.0469c13: 論曰。若事世間共所安立。串習隨入覺慧所
T1600_.31.0469c14: 取。一切世間同執此事。是地非火色非聲等。
T1600_.31.0469c15: 是名世間極成眞實。此於根本三眞實中。但
T1600_.31.0469c16: 依遍計所執而立。若有理義聰叡賢善能尋
T1600_.31.0469c17: 思者。依止三量證成道理施設建立。是名道
T1600_.31.0469c18: 理極成眞實。此依根本三眞實立。淨所行眞
T1600_.31.0469c19: 實亦略有二種。一煩惱障淨智所行眞實。二
T1600_.31.0469c20: 所知障淨智所行眞實。云何此二依彼根本
T1600_.31.0469c21: 眞實而立。頌曰
T1600_.31.0469c22:     淨所行有二 依一圓成實
T1600_.31.0469c23: 論曰。煩惱所知二障淨智所行眞實。唯依根
T1600_.31.0469c24: 本三眞實中圓成實立。餘二非此淨智境故。
T1600_.31.0469c25: 云何應知相名分別眞如正智攝在根本三眞
T1600_.31.0469c26: 實耶。頌曰
T1600_.31.0469c27:     名遍計所執 相分別依他
T1600_.31.0469c28:     眞如及正智 圓成實所攝
T1600_.31.0469c29: 論曰。相等五事隨其所應。攝在根本三種眞
T1600_.31.0470a01: 實。謂名攝在遍計所執相。及分別攝在依他。
T1600_.31.0470a02: 圓成實攝眞如正智。差別眞實略有七種。一
T1600_.31.0470a03: 流轉眞實。二實相眞實。三唯識眞實。四安立
T1600_.31.0470a04: 眞實。五邪行眞實。六清淨眞實。七正行眞實。
T1600_.31.0470a05: 云何應知此七眞實依三根本眞實立耶。頌
T1600_.31.0470a06:
T1600_.31.0470a07:     流轉與安立 邪行依初二
T1600_.31.0470a08:     實相唯識淨 正行依後一
T1600_.31.0470a09: 論曰。流轉等七隨其所應。攝在根本三種眞
T1600_.31.0470a10: 實。謂彼流轉安立邪行。依根本中遍計所執
T1600_.31.0470a11: 及依他起。實相唯識清淨正行。依根本中圓
T1600_.31.0470a12: 成實立。善巧眞實謂爲對治。十我見故。説有
T1600_.31.0470a13: 十種云何於蘊等起。十我見耶。頌曰
T1600_.31.0470a14:     於蘊等我見 執一因受者
T1600_.31.0470a15:     作者自在轉 増上義及常
T1600_.31.0470a16:     雜染清淨依 觀縛解者性
T1600_.31.0470a17: 論曰。於蘊等十法起十種我見。一執。一性。二
T1600_.31.0470a18: 執因性。三執受者性。四執作者性。五執自在
T1600_.31.0470a19: 轉性。六執増上義性。七執常性。八執染淨所
T1600_.31.0470a20: 依性。九執觀行者性。十執縛解者性。爲除此
T1600_.31.0470a21: 見修十善巧。云何十種善巧眞實依三根本
T1600_.31.0470a22: 眞實建立。以蘊等十無不攝在三種根本自
T1600_.31.0470a23: 性中故。如何攝在三自性中。頌曰
T1600_.31.0470a24:     此所執分別 法性義在彼
T1600_.31.0470a25: 論曰。此蘊等十各有三義。且色蘊中有三義
T1600_.31.0470a26: 者。一所執義色。謂色之遍計所執性。二分別
T1600_.31.0470a27: 義色。謂色之依他起性。此中分別以爲色故。
T1600_.31.0470a28: 三法性義色。謂色之圓成實性。如色蘊中有
T1600_.31.0470a29: 此三義。受等四蘊界等九法各有三義隨應
T1600_.31.0470b01: 當知。如是蘊等由三義別無不攝入彼三性
T1600_.31.0470b02: 中。是故當知十善巧眞實。皆依根本三眞實
T1600_.31.0470b03: 而立。如是雖説爲欲對治十種我見故修蘊
T1600_.31.0470b04: 等善巧。而未説此蘊等別義。且初蘊義云何
T1600_.31.0470b05: 應知。頌曰
T1600_.31.0470b06:     非一及總略 分段義名蘊
T1600_.31.0470b07: 論曰。應知蘊義略有三種。一非一義。如契經
T1600_.31.0470b08: 言。諸所有色等。若過去若未來若現在若内
T1600_.31.0470b09: 若外若麁若細若劣若勝若遠若近。二總略
T1600_.31.0470b10: 義。如契經言。如是一切略爲一聚。三分段義。
T1600_.31.0470b11: 如契經言。説名色蘊等各別安立色等相故。
T1600_.31.0470b12: 由斯聚義蘊義得成。又見世間聚義名蘊。已
T1600_.31.0470b13: 説蘊義。界義云何。頌曰
T1600_.31.0470b14:     能所取彼取 種子義名界
T1600_.31.0470b15: 論曰。能取種子義。謂眼等六内界。所取種子
T1600_.31.0470b16: 義。謂色等六外界。彼取種子義。謂眼識等六
T1600_.31.0470b17: 識界。已説界義處義云何。頌曰
T1600_.31.0470b18:     能受所了境 用門義名處
T1600_.31.0470b19: 論曰。此中能受受用門義。謂六内處。若所了
T1600_.31.0470b20: 境受用門義。是六外處。已説處義。縁起義云
T1600_.31.0470b21: 何。頌曰
T1600_.31.0470b22:     縁起義於因 果用無増減
T1600_.31.0470b23: 論曰。於因果用若無増益及無損減。是縁起
T1600_.31.0470b24: 義。應知此中増益因者。執行等有不平等因。
T1600_.31.0470b25: 損減因者。執彼無因。増益果者。執有我行等
T1600_.31.0470b26: 縁無明等生。損減果者。執無明等無行等果。
T1600_.31.0470b27: 増益用者。執無明等於生行等有別作用。損
T1600_.31.0470b28: 減用者。執無明等於生行等全無功能。若無
T1600_.31.0470b29: 如是三増減執。應知彼於縁起善巧。已説縁
T1600_.31.0470c01: 起義。處非處義云何。頌曰
T1600_.31.0470c02:     於非愛愛淨 倶生及勝主
T1600_.31.0470c03:     得行不自在 是處非處義
T1600_.31.0470c04: 論曰。處非處義略由七種不得自在。應知其
T1600_.31.0470c05: 相。一於非愛不得自在。謂由惡行雖無愛欲
T1600_.31.0470c06: 而墮惡趣。二於可愛不得自在。謂由妙行雖
T1600_.31.0470c07: 無愛欲而昇善趣。三於清淨不得自在。謂不
T1600_.31.0470c08: 斷五蓋不修七覺支。決定不能作苦邊際。四
T1600_.31.0470c09: 於倶生不得自在。謂一世界無二如來二轉
T1600_.31.0470c10: 輪王倶時出現。五於勝主不得自在。謂女不
T1600_.31.0470c11: 作轉輪王等。六於證得不得自在。謂女不證
T1600_.31.0470c12: 獨覺無上正等菩提。七於現行不得自在。謂
T1600_.31.0470c13: 見諦者必不現行害生等事。諸異生類容可
T1600_.31.0470c14: 現行。多界經中廣説此等。應隨決了是處非
T1600_.31.0470c15: 處。如是已説處非處義。根義云何。頌曰
T1600_.31.0470c16:     根於取住續 用二淨増上
T1600_.31.0470c17: 論曰。二十二根依於六事増上義立。謂於取
T1600_.31.0470c18: 境眼等六根有増上義。命根於住一期相續
T1600_.31.0470c19: 有増上義。男女二根於續家族有増上義。於
T1600_.31.0470c20: 能受用善惡業果樂等五根有増上義。於世
T1600_.31.0470c21: 間淨信等五根有増上義。於出世淨未知等
T1600_.31.0470c22: 根有増上義。已説根義。世義云何。頌曰
T1600_.31.0470c23:     因果已未用 是世義應知
T1600_.31.0470c24: 論曰。應知因果已未受用。隨其所應三世義
T1600_.31.0470c25: 別。謂於因果倶已受用。是過去義。若於因果
T1600_.31.0470c26: 倶未受用。是未來義。若已受用因未已受用
T1600_.31.0470c27: 果。是現在義。已説世義。諦義云何。頌曰
T1600_.31.0470c28:     受及受資糧 彼所因諸行
T1600_.31.0470c29:     二寂滅對治 是諦義應知
T1600_.31.0471a01: 論曰。應知諦者即四聖諦。一苦聖諦。謂一切
T1600_.31.0471a02: 受及受資糧。契經中説。諸所有受皆是苦故。
T1600_.31.0471a03: 受資糧者。謂順受法。二集聖諦。謂即彼苦所
T1600_.31.0471a04: 因諸行。三滅聖諦。謂前二種究竟寂滅。四道
T1600_.31.0471a05: 聖諦。謂即苦集能對治道。已説諦義。乘義云
T1600_.31.0471a06: 何。頌曰
T1600_.31.0471a07:     由功徳過失 及無分別智
T1600_.31.0471a08:     依他自出離 是乘義應知
T1600_.31.0471a09: 論曰。應知乘者。謂即三乘。此中如應顯示其
T1600_.31.0471a10: 義。若從他聞涅槃功徳生死過失而起此智。
T1600_.31.0471a11: 由斯智故得出離者。是聲聞乘。不從他聞涅
T1600_.31.0471a12: 槃功徳生死過失自起此智。由斯智故得出
T1600_.31.0471a13: 離者。是獨覺乘。若自然起無分別智。由斯智
T1600_.31.0471a14: 故得出離者。名無上乘。已説乘義。云何有爲
T1600_.31.0471a15: 無爲法義。頌曰
T1600_.31.0471a16:     有爲無爲義 謂若假若因
T1600_.31.0471a17:     若相若寂靜 若彼所觀義
T1600_.31.0471a18: 論曰。應知此中假謂名等。因謂種子所攝藏
T1600_.31.0471a19: 識。相謂器身并受用具。及轉識攝意取思惟。
T1600_.31.0471a20: 意謂恒時思量性識。取謂五識取現境故。思
T1600_.31.0471a21: 惟即是第六意識。以能分別一切境故。如是
T1600_.31.0471a22: 若假若因若相。及相應法總名有爲。若寂靜
T1600_.31.0471a23: 者。謂所證滅及能證道。能寂靜故。彼所觀義。
T1600_.31.0471a24: 謂即眞如。是寂靜道所縁境故。如是所説。若
T1600_.31.0471a25: 諸寂靜若所觀義總名無爲。應知此中縁蘊
T1600_.31.0471a26: 等十義所起正知。名蘊等善巧
T1600_.31.0471a27: 眞實總義略有二種。謂即能顯所顯眞實。能
T1600_.31.0471a28: 顯眞實。謂即最初三種根本。能顯餘故。所顯
T1600_.31.0471a29: 眞實。謂後九種。是初根本。所顯示故。所顯九
T1600_.31.0471b01: 者。一離増上慢所顯眞實。二對治顛倒所顯
T1600_.31.0471b02: 眞實。三聲聞乘出離所顯眞實。四無上乘出
T1600_.31.0471b03: 離所顯眞實。由麁能成熟細能解脱故。五能
T1600_.31.0471b04: 伏他論所顯眞實。依喩導理降伏他故。六顯
T1600_.31.0471b05: 了大乘所顯眞實。七入一切種所知所顯眞
T1600_.31.0471b06: 實。八顯不虚妄眞如所顯眞實。九入我執事。
T1600_.31.0471b07: 一切祕密所顯眞實
T1600_.31.0471b08:   辯修對治品第四
T1600_.31.0471b09: 已辯眞實。今次當辯修諸對治。即修一切菩
T1600_.31.0471b10: 提分法此中先應説修念住。頌曰
T1600_.31.0471b11:     以麁重愛因 我事無迷故
T1600_.31.0471b12:     爲入四聖諦 修念住應知
T1600_.31.0471b13: 論曰。麁重由身而得顯了。故觀察此入苦聖
T1600_.31.0471b14: 諦。身以有麁重諸行爲相故。以諸麁重即行
T1600_.31.0471b15: 苦性。由此聖觀有漏皆苦。諸有漏受説爲愛
T1600_.31.0471b16: 因。故觀察此入集聖諦。心是我執所依縁事。
T1600_.31.0471b17: 故觀察此入滅聖諦。怖我斷滅由斯離故。觀
T1600_.31.0471b18: 察法故。於染淨法遠離愚迷入道聖諦。是故
T1600_.31.0471b19: 爲入四聖諦理。最初説修四念住觀。已説修
T1600_.31.0471b20: 念住。當説修正斷。頌曰
T1600_.31.0471b21:     已遍知障治 一切種差別
T1600_.31.0471b22:     爲遠離修集 勤修四正斷
T1600_.31.0471b23: 論曰。前修念住。已能遍知一切障治品類差
T1600_.31.0471b24: 別。今爲遠離所治障法。及爲修集能對治道。
T1600_.31.0471b25: 於四正斷精勤修習。如説已生惡不善法爲
T1600_.31.0471b26: 令斷故。乃至廣説。已説修正斷。當説修神足。
T1600_.31.0471b27: 頌曰
T1600_.31.0471b28:     依住堪能性 爲一切事成
T1600_.31.0471b29:     滅除五過失 勤修八斷行
T1600_.31.0471c01: 論曰。依前所修離集精進。心便安住有所堪
T1600_.31.0471c02: 能。爲勝事成修四神足。是諸所欲勝事因故。
T1600_.31.0471c03: 住謂心住。此即等持故。次正斷説四神足。此
T1600_.31.0471c04: 堪能性。謂能滅除五種過失修八斷行。何者
T1600_.31.0471c05: 名爲五種過失。頌曰
T1600_.31.0471c06:     懈怠忘聖言 及惛沈掉擧
T1600_.31.0471c07:     不作行作行 是五失應知
T1600_.31.0471c08: 論曰。應知此中惛沈掉擧合爲一失。若爲除
T1600_.31.0471c09: 滅惛沈掉擧不作加行。或已滅除惛沈掉擧。
T1600_.31.0471c10: 復作加行倶爲過失。爲除此五修八斷行。云
T1600_.31.0471c11: 何安立彼行相耶。頌曰
T1600_.31.0471c12:     爲斷除懈怠 修欲勤信安
T1600_.31.0471c13:     即所依能依 及所因能果
T1600_.31.0471c14:     爲除餘四失 修念智思捨
T1600_.31.0471c15:     記言覺沈掉 伏行滅等流
T1600_.31.0471c16: 論曰。爲滅懈怠修四斷行。一欲二正勤三信
T1600_.31.0471c17: 四輕安。如次應知。即所依等。所依謂欲勤所
T1600_.31.0471c18: 依故。能依謂勤依欲起故。所因謂信是所依。
T1600_.31.0471c19: 欲生起近因。若信受彼便希望故。能果謂安
T1600_.31.0471c20: 是能依。勤近所生果。勤精進者得勝定故。爲
T1600_.31.0471c21: 欲對治後四過失。如數修餘四種斷行。一念
T1600_.31.0471c22: 二正知三思四捨。如次應知。即記言等。記言
T1600_.31.0471c23: 謂念能不忘境。記聖言故。覺沈掉者謂即正
T1600_.31.0471c24: 知。由念記言。便能隨覺惛沈掉擧二過失故。
T1600_.31.0471c25: 伏行謂思。由能隨覺沈掉失已。爲欲伏除發
T1600_.31.0471c26: 起加行。滅等流者。謂彼沈掉既斷滅已。心便
T1600_.31.0471c27: 住捨平等而流。已説修神足。當説修五根。所
T1600_.31.0471c28: 修五根云何安立。頌曰
T1600_.31.0471c29:     已種順解脱 復修五増上
T1600_.31.0472a01:     謂欲行不忘 不散亂思擇
T1600_.31.0472a02: 論曰。由四神足心有堪能。順解脱分善根滿
T1600_.31.0472a03: 已。復應修習五種増上。一欲増上。二加行増
T1600_.31.0472a04: 上。三不忘境増上。四不散亂増上。五思擇増
T1600_.31.0472a05: 上。此五如次第即信等五根。已説修五根。當
T1600_.31.0472a06: 説修五力。何者五力次第云何。頌曰
T1600_.31.0472a07:     即損障名力 因果立次第
T1600_.31.0472a08: 論曰。即前所説信等五根。有勝勢用復説爲
T1600_.31.0472a09: 力。謂能伏滅不信障等。亦不爲彼所陵雜
T1600_.31.0472a10: 故。此五次第依因果立。以依前因引後果故。
T1600_.31.0472a11: 謂若決定信有因果。爲得此果發勤精進。勤
T1600_.31.0472a12: 精進已便住正念。住正念已心則得定。心得
T1600_.31.0472a13: 定已能如實知。既如實知無事不辦。故此次
T1600_.31.0472a14: 第依因果立。如前所説。順解脱分既圓滿已
T1600_.31.0472a15: 復修五根。何位修習順決擇分。爲五根位五
T1600_.31.0472a16: 力位耶。頌曰
T1600_.31.0472a17:     順決擇二二 在五根五力
T1600_.31.0472a18: 論曰。順決擇分中暖頂二種在五根位。忍世
T1600_.31.0472a19: 第一法在五力位。已説修五力。當説修覺支。
T1600_.31.0472a20: 所修覺支云何安立。頌曰
T1600_.31.0472a21:     覺支略有五 謂所依自性
T1600_.31.0472a22:     出離并利益 及三無染支
T1600_.31.0472a23: 論曰。此支助覺故名覺支。由此覺支位在見
T1600_.31.0472a24: 道。廣有七種。略爲五支。一覺所依支。謂念。
T1600_.31.0472a25: 二覺自性支。謂擇法。三覺出離支。謂精進。四
T1600_.31.0472a26: 覺利益支。謂喜。五覺無染支。此復三種。謂安
T1600_.31.0472a27: 定捨。何故復説無染爲三。頌曰
T1600_.31.0472a28:     由因縁所依 自性義差別
T1600_.31.0472a29:     故輕安定捨 説爲無染支
T1600_.31.0472b01: 論曰。輕安即是無染因縁。麁重爲因生諸雜
T1600_.31.0472b02: 染。輕安是彼近對治故。所依謂定自性即捨
T1600_.31.0472b03: 故。此無染義別有三。説修覺支已。當説修道
T1600_.31.0472b04: 支。所修道支云何安立。頌曰
T1600_.31.0472b05:     分別及誨示 令他信有三
T1600_.31.0472b06:     對治障亦三 故道支成八
T1600_.31.0472b07: 論曰。於修道位建立道支。故此道支廣八略
T1600_.31.0472b08: 四。一分別支。謂正見。此雖是世間而出世後
T1600_.31.0472b09: 得。由能分別見道位中自所證故。二誨示他
T1600_.31.0472b10: 支。謂正思惟正語一分等起。發言誨示他故。
T1600_.31.0472b11: 三令他信支。此有三種。謂正語正業正命。四
T1600_.31.0472b12: 對治障支。亦有三種。謂正精進正念正定。由
T1600_.31.0472b13: 此道支略四廣八。何縁後二各分爲三。頌
T1600_.31.0472b14:
T1600_.31.0472b15:     表見戒遠離 令他深信受
T1600_.31.0472b16:     對治本隨惑 及自在障故
T1600_.31.0472b17: 論曰。正語等三如次表已。見戒遠離令他信
T1600_.31.0472b18: 受。謂由正語論議決擇令他信知。已有勝慧。
T1600_.31.0472b19: 由正業故不作邪業令他信知。已有淨戒。由
T1600_.31.0472b20: 正命故。應量應時如法乞求衣鉢等物令他
T1600_.31.0472b21: 信。已有勝遠離。正精進等三如次對治本隨
T1600_.31.0472b22: 二煩惱及自在障。此所對治略有三種。一根
T1600_.31.0472b23: 本煩惱。謂修所斷。二隨煩惱。謂惛沈掉擧。三
T1600_.31.0472b24: 自在障。謂障所引勝品功徳。此中正精進別
T1600_.31.0472b25: 能對治。初爲對治彼勤修道故。正念別能對
T1600_.31.0472b26: 治。第二繋念安住止等相中。遠離惛沈及掉
T1600_.31.0472b27: 擧故。正定別能對治。第三依勝靜慮。速能引
T1600_.31.0472b28: 發諸神通等勝功徳故。修治差別云何應知。
T1600_.31.0472b29: 頌曰
T1600_.31.0472c01:     有倒順無倒 無倒有倒隨
T1600_.31.0472c02:     無倒無倒隨 是修治差別
T1600_.31.0472c03: 論曰。此修對治略有三種。一有顛倒順無顛
T1600_.31.0472c04: 倒。二無顛倒有顛倒隨。三無顛倒無顛倒隨。
T1600_.31.0472c05: 如是三種修治差別。如次在異生有學無學
T1600_.31.0472c06: 位菩薩。二乘所修對治有差別相云何應知。
T1600_.31.0472c07: 頌曰
T1600_.31.0472c08:     菩薩所修習 由所縁作意
T1600_.31.0472c09:     證得殊勝故 與二乘差別
T1600_.31.0472c10: 論曰。聲聞獨覺以自相續身等爲境而修對
T1600_.31.0472c11: 治。菩薩通以自他相續身等爲境而修對治。
T1600_.31.0472c12: 聲聞獨覺於身等境。以無常等行相思惟而
T1600_.31.0472c13: 修對治。若諸菩薩於身等境。以無所得行相
T1600_.31.0472c14: 思惟而修對治。聲聞獨覺修念住等。但爲身
T1600_.31.0472c15: 等速得離繋。若諸菩薩修念住等。不爲身等
T1600_.31.0472c16: 速得離繋。但爲證得無住涅槃。菩薩與二乘
T1600_.31.0472c17: 所修對治。由此三縁故而有差別
T1600_.31.0472c18: 修對治總義者。謂開覺修損減修瑩飾修發
T1600_.31.0472c19: 上修隣近修。謂隣近見道故。證入修増勝修
T1600_.31.0472c20: 初位修中位後位修有上修無上修謂所縁
T1600_.31.0472c21: 作意至得殊勝
T1600_.31.0472c22:   辯修分位品第五
T1600_.31.0472c23: 已説修對治。修分位云何。頌曰
T1600_.31.0472c24:     所説修對治 分位有十八
T1600_.31.0472c25:     謂因入行果 作無作殊勝
T1600_.31.0472c26:     上無上解行 入出離記説
T1600_.31.0472c27:     灌頂及證得 勝利成所作
T1600_.31.0472c28: 論曰。如前所説修諸對治。差別分位有十八
T1600_.31.0472c29: 種。一因位。謂住種性補特伽羅。二入位。謂
T1600_.31.0473a01: 已發心。三加行位。謂發心已未得果證。四果
T1600_.31.0473a02: 位。謂已得果。五有所作位。謂住有學。六無所
T1600_.31.0473a03: 作位。謂住無學。七殊勝位。謂已成就諸神通
T1600_.31.0473a04: 等殊勝功徳。八有上位。謂超聲聞等已入菩
T1600_.31.0473a05: 薩地。九無上位。謂已成佛。從此以上無勝位
T1600_.31.0473a06: 故。十勝解行位。謂勝解行地一切菩薩。十一
T1600_.31.0473a07: 證入位。謂極喜地。十二出離位。謂次六地。十
T1600_.31.0473a08: 三受記位。謂第八地。十四辯説位。謂第九地。
T1600_.31.0473a09: 十五灌頂位。謂第十地。十六證得位。謂佛法
T1600_.31.0473a10: 身。十七勝利位。謂受用身。十八成所作位。謂
T1600_.31.0473a11: 變化身。此諸分位差別雖多應知。略説但有
T1600_.31.0473a12: 三種。其三者何頌曰
T1600_.31.0473a13:     應知法界中 略有三分位
T1600_.31.0473a14:     不淨淨不淨 清淨隨所應
T1600_.31.0473a15: 論曰。於眞法界位略有三。隨其所應攝前諸
T1600_.31.0473a16: 位。一不淨位。謂從因位乃至加行。二淨不淨
T1600_.31.0473a17: 位。謂有學位。三清淨位。謂無學位。云何應知
T1600_.31.0473a18: 依前諸位差別建立補特伽羅。頌曰
T1600_.31.0473a19:     依前諸位中 所有差別相
T1600_.31.0473a20:     隨所應建立 諸補特伽羅
T1600_.31.0473a21: 論曰。應知依前諸位別相。如應建立補特伽
T1600_.31.0473a22: 羅謂此住種*性。此已發心等
T1600_.31.0473a23: 修分位總義者。謂堪能位即種*性位。發趣位
T1600_.31.0473a24: 即入加行位。不淨位淨不淨位。清淨位有莊
T1600_.31.0473a25: 嚴位遍滿位。謂遍滿十地故無上位
T1600_.31.0473a26: 辯中邊論卷*中
T1600_.31.0473a27:
T1600_.31.0473a28:
T1600_.31.0473a29:
T1600_.31.0473b01:
T1600_.31.0473b02:
T1600_.31.0473b03: 辯中邊論卷
T1600_.31.0473b04:   世親菩薩造
T1600_.31.0473b05:  *大唐三藏法師玄奘奉  詔譯 
T1600_.31.0473b06:   辯得果品第六
T1600_.31.0473b07: 已辯修位。得果云何。頌曰
T1600_.31.0473b08:     器説爲異熟 力是彼増上
T1600_.31.0473b09:     愛樂増長淨 如次即五果
T1600_.31.0473b10: 論曰。器謂隨順善法。異熟力。謂由彼器増上
T1600_.31.0473b11: 力。令諸善法成上品性。愛樂謂先世數修善
T1600_.31.0473b12: 力。今世於善法深生愛樂。増長謂現在數修
T1600_.31.0473b13: 善力。令所修善根速得圓滿。淨謂障斷得永
T1600_.31.0473b14: 離繋。此五如次即是五果。一異熟果。二増上
T1600_.31.0473b15: 果。三等流果。四士用果。五離繋果。復次頌曰
T1600_.31.0473b16:     復略説餘果 後後初數習
T1600_.31.0473b17:     究竟順障滅 離勝上無上
T1600_.31.0473b18: 論曰。略説餘果差別有十。一後後果。謂因種
T1600_.31.0473b19: 性得發心果如是等果展轉應知。二最初果。
T1600_.31.0473b20: 謂最初證出世間法。三數習果。謂從此後諸
T1600_.31.0473b21: 有學位。四究竟果。謂無學法。五隨順果。謂
T1600_.31.0473b22: 因漸次應知。即是後後果攝。六障滅果。謂能
T1600_.31.0473b23: 斷道即最初果。能滅障故説爲障滅。七離繋
T1600_.31.0473b24: 果。謂即數習及究竟果。學無學位如次遠離
T1600_.31.0473b25: 煩惱繋故。八殊勝果。謂神通等殊勝功徳。九
T1600_.31.0473b26: 有上果。謂菩薩地。超出餘乘未成佛故。十無
T1600_.31.0473b27: 上果。謂如來地。此上更無餘勝法故。此中所
T1600_.31.0473b28: 説後六種果。即究竟等前四差別。如是諸果
T1600_.31.0473b29: 但是略説。若廣説即無量果總義者。謂攝受
T1600_.31.0473c01: 故。差別故。宿習故。後後引發故。標故。釋故。
T1600_.31.0473c02: 此中攝受者。謂五果。差別者。謂餘果。宿習
T1600_.31.0473c03: 者。謂異熟果。後後引發者。謂餘四果。*標者
T1600_.31.0473c04: 謂後後等四果。釋者謂隨順等六果。分別前
T1600_.31.0473c05: 四果故
T1600_.31.0473c06:   辯無上乘品第七
T1600_.31.0473c07: 已辯得果。無上乘今當説。頌曰
T1600_.31.0473c08:     總由三無上 説爲無上乘
T1600_.31.0473c09:     謂正行所縁 及修證無上
T1600_.31.0473c10: 論曰。此大乘中總由三種無上義故名無上
T1600_.31.0473c11: 乘。三無上者。一正行無上。二所縁無上。三修
T1600_.31.0473c12: 證無上。此中正行無上者。謂十波羅蜜多行。
T1600_.31.0473c13: 此正行相云何應知。頌曰
T1600_.31.0473c14:     正行有六種 謂最勝作意
T1600_.31.0473c15:     隨法離二邊 差別無差別
T1600_.31.0473c16: 論曰。即於十種波羅蜜多隨修差別有六正
T1600_.31.0473c17: 行。一最勝正行。二作意正行。三隨法正行四
T1600_.31.0473c18: 離二邊正行。五差別正行。六無差別正行。最
T1600_.31.0473c19: 勝正行。其相云何。頌曰
T1600_.31.0473c20:     最勝有十二 謂廣大長時
T1600_.31.0473c21:     依處及無盡 無間無難性
T1600_.31.0473c22:     自在攝發起 得等流究竟
T1600_.31.0473c23:     由斯説十度 名波羅蜜多
T1600_.31.0473c24: 論曰。最勝正行有十二種。一廣大最勝。二長
T1600_.31.0473c25: 時最勝。三依處最勝。四無盡最勝。五無間最
T1600_.31.0473c26: 勝。六無難最勝。七自在最勝。八攝受最勝。九
T1600_.31.0473c27: 發起最勝。十至得最勝。十一等流最勝。十二
T1600_.31.0473c28: 究竟最勝。此中廣大最勝者。終不欣樂一切
T1600_.31.0473c29: 世間富樂自在。志高遠故。長時最勝者。三無
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev] 464 465 466 467 468 469 470 471 472 473 474 475 476 477 [Next] [Last] [行番号:/]   [返り点:/] [CITE]