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顯揚聖教論 (No. 1602_ 無著玄奘譯 ) in Vol. 31

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T1602_.31.0551a01: 聲聞智。謂除無性無常義。四菩薩智。謂於一
T1602_.31.0551a02: 切無常義。五不善清淨。謂彼二學智。六善清
T1602_.31.0551a03: 淨謂彼二無學智。又縁起法當知有四種道
T1602_.31.0551a04: 理。何等爲四。頌曰
T1602_.31.0551a05:     自種故非他 待縁故非自
T1602_.31.0551a06:     無作故非共 用故非無因
T1602_.31.0551a07: 論曰。由四道理入無常性。謂諸行法不從他
T1602_.31.0551a08: 生。自種起故。亦非自生。待外縁故。亦非倶
T1602_.31.0551a09: 生。倶無作故。亦非無因。彼二於生有功用故
T1602_.31.0551a10: 顯揚聖教論卷第十四
T1602_.31.0551a11:
T1602_.31.0551a12:
T1602_.31.0551a13: 顯揚聖教論卷第十五
T1602_.31.0551a14:   無著菩薩造
T1602_.31.0551a15:   *三藏法師玄奘奉  詔譯
T1602_.31.0551a16:   成苦品第五
T1602_.31.0551a17: 如是成立無常相已。云何成立苦相。頌曰
T1602_.31.0551a18:     生爲欲離因 滅生和合欲
T1602_.31.0551a19:     倒無倒厭離 彼因爲苦相
T1602_.31.0551a20: 論曰。若法生時爲遠離欲因。若法滅時爲和
T1602_.31.0551a21: 合欲因。若不了知是顛倒因。若善通達是無
T1602_.31.0551a22: 倒因。於一切時生厭離欲。如是應知是苦通
T1602_.31.0551a23: 相。復次頌曰
T1602_.31.0551a24:     依三受差別 建立三苦相
T1602_.31.0551a25:     故説一切受 體性皆是苦
T1602_.31.0551a26: 論曰。由依三受相差別故建立三苦相。謂苦
T1602_.31.0551a27: 苦相壞苦相行苦相。由此相故佛説諸受皆
T1602_.31.0551a28: 名爲苦。謂於苦受及順苦受處法。當知建立
T1602_.31.0551a29: 最初苦相。於樂受及順樂受處法。當知建立
T1602_.31.0551b01: 第二苦相。於不苦不樂受及順此受處法。當
T1602_.31.0551b02: 知建立第三苦相。由不了知此第三相能爲
T1602_.31.0551b03: 常等顛倒生因。若能了知爲無常等無倒生
T1602_.31.0551b04: 因。及能發起涅槃樂欲。又由了知不了知第
T1602_.31.0551b05: 三苦故。於前二苦亦了不了應知
T1602_.31.0551b06: 復次前二苦相世間共成。第三苦相不共成
T1602_.31.0551b07: 立。今當成立諸行性。是行苦。頌曰
T1602_.31.0551b08:     當知行性苦 皆麁重隨故
T1602_.31.0551b09:     樂捨不應理 同無解脱過
T1602_.31.0551b10: 論曰。諸行性樂及性是捨不應道理。何以故。
T1602_.31.0551b11: 於一切位麁重所隨故。是故諸行體性是苦。
T1602_.31.0551b12: 若不爾如其次第於彼性樂及不苦不樂樂欲
T1602_.31.0551b13: 應無。應無苦及不苦不樂覺應無苦樂覺。問
T1602_.31.0551b14: 汝亦同然若唯一行苦性者應無樂及不苦不
T1602_.31.0551b15: 樂覺。答由不了故謂有。問我亦同然由不了
T1602_.31.0551b16: 故謂有。答不然。無解脱過故。若於性樂及不
T1602_.31.0551b17: 苦不樂諸行了知。是苦名苦諦現觀。由此次
T1602_.31.0551b18: 第乃至證得究竟解脱。若不了故。謂爲苦者
T1602_.31.0551b19: 即是顛倒。不應能證究竟寂滅。復次頌
T1602_.31.0551b20:     利深等障礙 依進住乘空
T1602_.31.0551b21:     執著性下劣 顛倒及染汚
T1602_.31.0551b22: 論曰。又諸行性苦少苦加之苦相猛利。樂等
T1602_.31.0551b23: 不爾。又苦相深重難爲對治。樂等不爾。又苦
T1602_.31.0551b24: 相平等遍一切處。乃至證得廣大法者。亦被
T1602_.31.0551b25: 損惱又執常樂我淨。名爲顛倒能障聖法。又
T1602_.31.0551b26: 執樂等。能爲貪等大小諸惑所依止處。又苦
T1602_.31.0551b27: 等行能引勝進上地功徳。又復久處住等威
T1602_.31.0551b28: 儀即生大苦不可堪忍。又執空者亦大苦隨
T1602_.31.0551b29: 逐。又執著樂者其性下劣。又於諸行執計爲
T1602_.31.0551c01: 樂顛倒所攝。又縁世樂所起樂欲多是染汚。
T1602_.31.0551c02: 是故諸行皆性是苦。復次頌曰
T1602_.31.0551c03:     如癰疥癩等 三受之所依
T1602_.31.0551c04:     彼能發三觸 取樂等隨轉
T1602_.31.0551c05: 論曰。諸行性苦當知猶如癰疥癩等三受所
T1602_.31.0551c06: 依。何以故。世間癰疥癩等能發隨順苦樂捨
T1602_.31.0551c07: 等三種觸故。由依此觸世間有情取爲苦樂
T1602_.31.0551c08: 不苦不樂。如是於諸性苦諸行發起三觸。由
T1602_.31.0551c09: 此觸故樂等受轉。此若無者。諸受不轉。如是
T1602_.31.0551c10: 顯示苦相立宗及因喩已。復何因縁建立諸
T1602_.31.0551c11: 行。唯有三苦不多不少。頌曰
T1602_.31.0551c12:     自相自分別 不安隱苦性
T1602_.31.0551c13:     五十五應知 三苦之所攝
T1602_.31.0551c14: 論曰。由苦自性唯有三種。一由自相故。謂苦
T1602_.31.0551c15: 苦性。二由自分別故。謂壞苦性。若無分別雖
T1602_.31.0551c16: 有變壞已解脱者苦不生故。三由不安隱故。
T1602_.31.0551c17: 謂行苦性。煩惱麁重等所隨逐故。如是三苦
T1602_.31.0551c18: 差別復有五十五種應知。云何五十五種。頌
T1602_.31.0551c19:
T1602_.31.0551c20:     界縁身等趣 種類諦三世
T1602_.31.0551c21:     時命品異故 引衆苦差別
T1602_.31.0551c22: 論曰。界差別故有三苦。謂欲界繋色界繋無
T1602_.31.0551c23: 色界繋。縁差別故有六種苦。謂欲根本苦。愚
T1602_.31.0551c24: 癡報苦。先業縁苦。現因縁苦。淨業縁苦。不
T1602_.31.0551c25: 淨業縁苦。身差別故有四種苦。謂受重擔等
T1602_.31.0551c26: 苦。位變壞苦。麁重苦。死生苦。趣差別故有五
T1602_.31.0551c27: 種苦。謂那落迦苦。乃至天趣苦。種類差別故
T1602_.31.0551c28: 有五種苦。謂逼惱苦。匱乏苦。大乖違苦。愛
T1602_.31.0551c29: 變壞苦。麁重苦。諦差別故有八種苦。謂生苦
T1602_.31.0552a01: 老苦病苦死苦。怨憎會苦。愛別離苦。求不得
T1602_.31.0552a02: 苦。五取蘊苦。世縁差別故有九種苦。謂過
T1602_.31.0552a03: 去苦。因過去未來現在縁所生。如是未來現
T1602_.31.0552a04: 在苦亦爾。時差別故有四種苦。謂時節變異
T1602_.31.0552a05: 苦飢苦渇苦威儀屈伸入息出息閉目開目等
T1602_.31.0552a06: 所引苦。養命差別故有四種苦。謂所求無厭
T1602_.31.0552a07: 足苦。追求苦。守護苦。不自在苦。品差別故有
T1602_.31.0552a08: 七種苦。一損減苦。謂在家品。二増益苦。謂出
T1602_.31.0552a09: 家品。三憂惱苦。四離有苦。又依善説法律。出
T1602_.31.0552a10: 家者有三種苦。一愚癡苦。謂希望未來追味
T1602_.31.0552a11: 過去故。二嫉妬苦。三不勝他苦。依惡説法
T1602_.31.0552a12: 律。出家者亦有三苦。一愚癡苦。謂於所知法
T1602_.31.0552a13: 顛倒執故。二嫉妬苦。謂於佛及佛弟子所得
T1602_.31.0552a14: 名利心不忍故。三他所勝苦。謂爲名利故起
T1602_.31.0552a15: 諍論時墮負處故。頌曰
T1602_.31.0552a16:     未離欲色等 三種地應知
T1602_.31.0552a17:     欲界一切種 色無色除二
T1602_.31.0552a18: 論曰。如是五十五種苦三地所攝。一未離欲
T1602_.31.0552a19: 地。謂欲界所繋。二已離欲地。謂色界所繋。
T1602_.31.0552a20: 三離欲色地。謂無色界繋。即此三種如其次
T1602_.31.0552a21: 第立三種苦。謂上中下。又欲界中具一切種
T1602_.31.0552a22: 苦。色無色界中無二種苦。所謂苦苦壞苦所
T1602_.31.0552a23: 攝二。及欲根本苦愚癡報苦所攝二。然有餘
T1602_.31.0552a24: 苦。頌曰
T1602_.31.0552a25:     世俗有二種 勝義謂遍行
T1602_.31.0552a26:     二縁通上地 當知無現染
T1602_.31.0552a27: 論曰。如是諸苦略有二種。謂世俗勝義別故。
T1602_.31.0552a28: 世俗諦所攝苦有二種。謂苦苦及壞苦。勝義
T1602_.31.0552a29: 諦所攝有一種謂行苦。此亦名遍行苦。遍至
T1602_.31.0552b01: 欲等三界故。欲界上地有二縁所生苦。謂有
T1602_.31.0552b02: 先業縁苦。無現在因縁苦。有淨縁苦。無不淨
T1602_.31.0552b03: 縁苦頌曰
T1602_.31.0552b04:     非無色重擔 遍行天麁重
T1602_.31.0552b05:     及諦最後邊 餘七上隨縛
T1602_.31.0552b06: 論曰。無色界中無身重擔苦有天趣苦。麁重
T1602_.31.0552b07: 苦。諦最後邊諸取蘊苦。此通欲等三界故名
T1602_.31.0552b08: 遍行苦。餘生等七苦欲界所攝。上地雖有隨
T1602_.31.0552b09: 縛復可退還故。然無苦自體。頌曰
T1602_.31.0552b10:     當知生等苦 各五種差別
T1602_.31.0552b11:     苦麁重相應 三苦所依止
T1602_.31.0552b12: 論曰。生等七苦當知一一各有五種。謂苦相
T1602_.31.0552b13: 應故。麁重相應故。及三苦所依止故。生者。爲
T1602_.31.0552b14: 老等苦所依。煩惱所依。不可樂欲行壞所依。
T1602_.31.0552b15: 老者色衰退等所依。病者。習所不欲所依。不
T1602_.31.0552b16: 習所欲所依。順死大種乖違所依。死者。自體
T1602_.31.0552b17: 別離所依。財寶別離所依。所愛離別怨憎合
T1602_.31.0552b18: 會苦之所依。怨憎會等三苦身逼迫所依。心
T1602_.31.0552b19: 逼迫所依。及彼所作衰損所依。頌曰
T1602_.31.0552b20:     最後與最後 各四苦所依
T1602_.31.0552b21:     謂生生根本 及苦性變壞
T1602_.31.0552b22: 論曰。於八苦中最後所攝諸取蘊苦。及三苦
T1602_.31.0552b23: 中最後行苦。各爲四苦所依故苦。一生苦所
T1602_.31.0552b24: 依。二生根本苦所依。三苦自性苦所依。四變
T1602_.31.0552b25: 壞苦所依。頌曰
T1602_.31.0552b26:     三世之所攝 二縁苦非上
T1602_.31.0552b27:     所説餘諸苦 皆欲界應知
T1602_.31.0552b28: 論曰。欲界上地三世苦中。當知無有去來縁
T1602_.31.0552b29: 苦。何以故。非於上地縁過去未來虚妄分別
T1602_.31.0552c01: 生諸苦故。唯有現縁麁重所隨。除上所説。所
T1602_.31.0552c02: 餘諸苦當知唯在欲界所繋
T1602_.31.0552c03: 復次何因縁故。於實有苦境諸愚癡轉。頌曰
T1602_.31.0552c04:     失念無功用 亂不正思惟
T1602_.31.0552c05:     不正了愚癡 及由放逸等
T1602_.31.0552c06: 論曰。於苦愚癡由五種因。及由前所説放逸
T1602_.31.0552c07: 等法五種因者。一於過去苦念忘失故。二於
T1602_.31.0552c08: 未來苦不作功用推求故。三於現在苦起四
T1602_.31.0552c09: 倒亂故。四由不正思惟於麁重苦計爲我故。
T1602_.31.0552c10: 五由不正了於諸性苦不了知故。復次由四
T1602_.31.0552c11: 種因起念忘失。頌曰
T1602_.31.0552c12:     昧故羸劣故 及起放逸故
T1602_.31.0552c13:     相續斷絶故 忘念轉應知
T1602_.31.0552c14: 論曰。昧故者。謂愚昧種類。羸劣者。謂於死
T1602_.31.0552c15: 等位。放逸者。謂於境耽著。相續斷絶者。謂於
T1602_.31.0552c16: 餘生前衆同分相續斷故。復次由四種因無
T1602_.31.0552c17: 功用轉。頌曰
T1602_.31.0552c18:     昧故放逸故 保重現法故
T1602_.31.0552c19:     不信當苦故 無功用發
T1602_.31.0552c20: 論曰。昧及放逸已如前説。保重現法者。由彼
T1602_.31.0552c21: 保重現在法故。於未來苦不作功用。不信當
T1602_.31.0552c22: 苦者。由不信有未來苦故。不作功用。復次由
T1602_.31.0552c23: 四種因起四顛倒。頌曰
T1602_.31.0552c24:     相似相續轉 對治妄分別
T1602_.31.0552c25:     串習總取故 起四種顛倒
T1602_.31.0552c26: 論曰。以見相似相續轉故起於常倒。對治分
T1602_.31.0552c27: 別故起於樂倒。妄分別樂爲苦對治故由*串
T1602_.31.0552c28: 習故起於淨倒。由總執故起於我倒。復次於
T1602_.31.0552c29: 苦愚癡由不了別五因故起。何等爲五。頌曰
T1602_.31.0553a01:     界別縁起別 位別次第別
T1602_.31.0553a02:     及相續差別 當知各多種
T1602_.31.0553a03: 論曰。界差別有三種苦。謂欲界色界無色界。
T1602_.31.0553a04: 縁差別有七種苦。一福縁。二非福縁。此二在
T1602_.31.0553a05: 欲界。三不動縁。在色無色界。四纒隨眠縁。謂
T1602_.31.0553a06: 異生者。五隨眠縁。謂見諦者。六有行縁。謂
T1602_.31.0553a07: 非菩薩。七智行縁。謂諸菩薩。位差別有十二
T1602_.31.0553a08: 種苦。一純樂倶。謂諸天。二純苦倶。謂那
T1602_.31.0553a09: 迦。及鬼傍生一分。三雜苦樂倶。謂人及鬼傍
T1602_.31.0553a10: 生一分。四不苦不樂倶。謂從第四靜慮乃至
T1602_.31.0553a11: 有頂。五不淨淨處。謂欲界中無難生處。六淨
T1602_.31.0553a12: 不淨處。謂色無色界中諸異生者。七淨淨處。
T1602_.31.0553a13: 謂色無色界中諸見諦者。八不淨不淨處。謂
T1602_.31.0553a14: 欲界中有難生處及四種入胎苦。一不正知
T1602_.31.0553a15: 入母胎不正知住不正知出。二正知入母胎
T1602_.31.0553a16: 不正知住不正知出。三正知入母胎正知而
T1602_.31.0553a17: 住不正知出。四正知入母胎正知而住正知
T1602_.31.0553a18: 而出。次第差別有十二種苦。謂依十二支縁
T1602_.31.0553a19: 起次第相續。差別有無量種有情相續無邊
T1602_.31.0553a20: 差別故。復次於一切苦能遍了知。當知有十
T1602_.31.0553a21: 八種。何等是耶。頌曰
T1602_.31.0553a22:     信解與思擇 不亂心厭離
T1602_.31.0553a23:     見修及究竟 又如前十一
T1602_.31.0553a24: 論曰。一信解遍智。謂聞所生智。二思擇遍智。
T1602_.31.0553a25: 謂思所生智。三不散亂遍智。謂世間修所生
T1602_.31.0553a26: 智。四厭心攝遍智。謂煖等順決擇分智。由此
T1602_.31.0553a27: 智觀自心相總厭離轉故。五見道遍智。謂依
T1602_.31.0553a28: 止見道智。六修道遍智。謂依止修道智。七究
T1602_.31.0553a29: 竟道遍智。謂無學道所攝智。及如前所説十
T1602_.31.0553b01: 一種智。一不善清淨世俗智。二善清淨世俗
T1602_.31.0553b02: 智。三勝義智。四不善清淨相有分別智。五善
T1602_.31.0553b03: 清淨相有分別智。六善清淨相無分別智。七
T1602_.31.0553b04: 成所作前行智。八成所作智。九成所作後智。
T1602_.31.0553b05: 十聲聞智。十一菩薩智。如是總爲十八種如
T1602_.31.0553b06: 實了知苦遍智。復次如是遍智爲盡衆苦。由
T1602_.31.0553b07: 何遍智盡何等苦。頌曰
T1602_.31.0553b08:     纒疑不樂離 沈惡趣餘趣
T1602_.31.0553b09:     下劣行所起 遍獨衆苦盡
T1602_.31.0553b10: 論曰。信解遍智能滅纒苦。思擇遍智能滅疑
T1602_.31.0553b11: 苦。不散亂遍智能滅不樂遠離苦。厭心攝遍
T1602_.31.0553b12: 智能滅惛沈苦。見道遍智能滅惡趣苦。修道
T1602_.31.0553b13: 遍智能滅餘趣苦。究竟道遍智能滅下劣行
T1602_.31.0553b14: 所起苦。謂除樂速通行。所餘諸行皆名下劣
T1602_.31.0553b15: 應知。菩薩遍智遍滅一切自他諸苦。聲聞遍
T1602_.31.0553b16: 智獨滅自苦應知
T1602_.31.0553b17:   顯揚聖教論成空品第六
T1602_.31.0553b18: 如是已成立苦相。云何成立空相。當知空相
T1602_.31.0553b19: 有三種。一自相。二甚深相。三差別相
T1602_.31.0553b20: 云何自相。頌曰
T1602_.31.0553b21:     若於此無有 及此餘所有
T1602_.31.0553b22:     隨二種道理 説空相無二
T1602_.31.0553b23: 論曰。空自相者。非定有無非定有者。謂於諸
T1602_.31.0553b24: 行中衆生自性及法自性畢竟無所有故。非
T1602_.31.0553b25: 定無者。謂於此中衆生無我及法無我有實
T1602_.31.0553b26: 性故。隨二種道理者。謂即於此中無二種我
T1602_.31.0553b27: 道理。及有二種無我道理。隨此二種故説空
T1602_.31.0553b28: 性無有二相。一非有相。二我無故。二非無
T1602_.31.0553b29: 相。二無我有故。何以故。此二我無即是二無
T1602_.31.0553c01: 我有。此二無我有即是二我無故。是故空性
T1602_.31.0553c02: 非定有相非定無相。云何甚深相。頌曰
T1602_.31.0553c03:     甚深相應知 取捨無増減
T1602_.31.0553c04: 論曰。隨前所説無二道理。雖捨諸法而無所
T1602_.31.0553c05: 減。雖取諸法而無所増。無取無捨無増無減。
T1602_.31.0553c06: 是甚深空相。云何差別相。頌曰
T1602_.31.0553c07:     差別有衆多 如彼彼宣説
T1602_.31.0553c08: 論曰。即此空性薄伽梵於處處經中顯示多
T1602_.31.0553c09: 種差別。謂勝義空内空外空如是等今且分
T1602_.31.0553c10: 別。勝義空以勝義故空無所有故名勝義空。
T1602_.31.0553c11: 此顯四種義。何者爲四。一離我因義。二離我
T1602_.31.0553c12: 相義。三離無因義。四離非自業得義。由六處
T1602_.31.0553c13: 生時不從我來亦不聚集依止於我。如是名
T1602_.31.0553c14: 爲離我因義。若執六處以我爲因應無分別
T1602_.31.0553c15: 五趣別異。又由六處本無今有。有已散滅故
T1602_.31.0553c16: 離我相。以如是相非我有故。又由有業爲因
T1602_.31.0553c17: 異熟生起都無作者亦無有情捨續諸蘊。如
T1602_.31.0553c18: 是名爲離無因義。又由於有分法假立有情
T1602_.31.0553c19: 相續一類流至現在異熟法上非異相續。是
T1602_.31.0553c20: 故名爲離非自業得義。復次云何應知補特
T1602_.31.0553c21: 伽羅我無所有。若有我者爲即蘊相爲住蘊
T1602_.31.0553c22: 中爲住餘處爲非蘊相。頌曰
T1602_.31.0553c23:     唯假過失故 蘊無我過故
T1602_.31.0553c24:     我無身過故 三我不應理
T1602_.31.0553c25: 論曰。若所計我即是蘊相應唯是假違。汝自
T1602_.31.0553c26: 宗故成過失。以即於諸蘊假立我故。若離諸
T1602_.31.0553c27: 蘊住餘處者。我應無蘊。是亦有過。於諸蘊
T1602_.31.0553c28: 中無有我故。若非蘊相者。所計之我有無身
T1602_.31.0553c29: 過。無身之我不應理故。是故三種不應道理。
T1602_.31.0554a01: 復次若計實我住諸蘊中。是亦不然。何以故。
T1602_.31.0554a02: 頌曰
T1602_.31.0554a03:     如主火明空 形異依他過
T1602_.31.0554a04:     無常無業用 非因非有我
T1602_.31.0554a05: 論曰。所計實我住諸蘊中。爲如主住舍爲如
T1602_.31.0554a06: 火在薪。爲如明依燈。爲如虚空處種種物。如
T1602_.31.0554a07: 是一切皆不應理。何以故。有五種過失故。何
T1602_.31.0554a08: 者爲五。若如主住舍中者。形段應異舍主與
T1602_.31.0554a09: 舍形貌異故。若如火在薪者。有依他過。火依
T1602_.31.0554a10: 薪力不自在故。若如明依燈者。有無常過。隨
T1602_.31.0554a11: 燈有無明起滅故。又前二種亦有無常過失。
T1602_.31.0554a12: 不見舍主有常住者。舍雖久住而彼舍主或
T1602_.31.0554a13: 往餘處或死滅故。火隨薪力有無不定無常
T1602_.31.0554a14: 性故。若如虚空者。應有業用顯然過失。虚空
T1602_.31.0554a15: 業用顯然可得。謂去來等業無障礙故。我即
T1602_.31.0554a16: 不爾。故成過失。又所計我與果爲因亦不可
T1602_.31.0554a17: 得。何以故。無我外物諸種子等與果爲因亦
T1602_.31.0554a18: 可得故。是故計我住諸蘊中與果爲因。不應
T1602_.31.0554a19: 道理。亦無所計實我體性。問若唯有蘊無別
T1602_.31.0554a20: 我者誰見誰聞。乃至誰能了別。答若見聞等
T1602_.31.0554a21: 即是我體。或是我業。或是我具。執我以爲見
T1602_.31.0554a22: 聞者等。皆不應理。何以故。頌曰
T1602_.31.0554a23:     我唯應是假 譬喩不可得
T1602_.31.0554a24:     七喩妄分別 無見者等三
T1602_.31.0554a25: 論曰。若汝執我即是見等。又名見者。乃至了
T1602_.31.0554a26: 別者。所計之我唯應是假。即於見等法上假
T1602_.31.0554a27: 立我故。若執見等是業是具。此亦不然。無譬
T1602_.31.0554a28: 喩故。雖妄分別七種譬喩。然有多過。是故三
T1602_.31.0554a29: 種皆不應理。云何多過。頌曰
T1602_.31.0554b01:     若如種無常 作者應成假
T1602_.31.0554b02:     如成就神通 應世俗自在
T1602_.31.0554b03: 論曰。若汝計我於見聞等業如種於芽者。我
T1602_.31.0554b04: 應無常。種非常故。若汝計我於見聞業等如
T1602_.31.0554b05: 陶師於器者。我應是假。何以故。世間現見假
T1602_.31.0554b06: 名士夫有造器用。不見餘故。若汝計我於見
T1602_.31.0554b07: 等業猶如世間有神通者。能起變化。即應同
T1602_.31.0554b08: 彼世俗假立及自在過。何以故。離假者外餘
T1602_.31.0554b09: 成神通者所不見故。又復現見成神通者。於
T1602_.31.0554b10: 變化事隨意自在。我於見等不假異縁。應得
T1602_.31.0554b11: 自在。復次頌曰
T1602_.31.0554b12:     我如地如空 應無常無性
T1602_.31.0554b13:     應如二無作 分明業可得
T1602_.31.0554b14: 論曰。若汝計我於見等業猶如大地能持萬
T1602_.31.0554b15: 物者。我應無常。地非常故。若如虚空無
T1602_.31.0554b16: 障礙故容所作業。我亦如是容見等業者。我
T1602_.31.0554b17: 應無體。猶如虚空唯色無體是虚空故。又如
T1602_.31.0554b18: 大地虚空於任持等無動作用。我亦如是於
T1602_.31.0554b19: 彼見等應無作用。既無作用執見者等。不應
T1602_.31.0554b20: 道理。又大地虚空任持無障二種功能分明
T1602_.31.0554b21: 可得。我於見等諸所作業無別可得。故不應
T1602_.31.0554b22: 理。復次若執見等是我具者。是亦不然。何以
T1602_.31.0554b23: 故。頌曰
T1602_.31.0554b24:     能燒及能斷 唯火等所作
T1602_.31.0554b25:     我於見等具 非如刀火等
T1602_.31.0554b26: 論曰。若汝計我執見等具能見能聞乃至了
T1602_.31.0554b27: 別。如人執火能燒。執刀能斷者。不應道理。何
T1602_.31.0554b28: 以故。世間現見離能執人。火自能燒刀自能
T1602_.31.0554b29: 割。見等亦爾。雖無有我亦應自有見等作用。
T1602_.31.0554c01: 而汝不許故此非喩。又復世間諸蘊共合假
T1602_.31.0554c02: 想立爲我人衆生執持鎌等能刈能斷無別
T1602_.31.0554c03: 實我故此非喩。復次頌曰
T1602_.31.0554c04:     如光能照用 離光無異體
T1602_.31.0554c05:     是故於内外 空無我義成
T1602_.31.0554c06: 論曰。現見世間即於光體有能照用。説爲照
T1602_.31.0554c07: 者。離光體外無別照者。如是眼等有見等用。
T1602_.31.0554c08: 説爲見者。乃至了別者無別見者等。是故内
T1602_.31.0554c09: 外諸法等無有我。問若實無我云何世間有
T1602_.31.0554c10: 染有淨。答染淨諸法從因縁生不由實我。何
T1602_.31.0554c11: 以故。頌曰
T1602_.31.0554c12:     如世間外物 離我有損益
T1602_.31.0554c13:     内雖無實我 染淨義應成
T1602_.31.0554c14: 論曰。如世外物雖無有我而有種種災横順
T1602_.31.0554c15: 益事業成就。如是内法雖無有我而有種種
T1602_.31.0554c16: 染淨義成。是故無過。復次若無我者。誰受果
T1602_.31.0554c17: 報誰能作業誰脱衆苦。頌曰
T1602_.31.0554c18:     位思煩惱分 無常變異故
T1602_.31.0554c19:     我常無轉易 受作脱應無
T1602_.31.0554c20: 論曰。汝所計我於苦樂等位善惡等思。貪等
T1602_.31.0554c21: 煩惱一切時分常無變異。無變異故受者作
T1602_.31.0554c22: 者及解脱者。皆不應理。如前已説。雖無實我
T1602_.31.0554c23: 而有世俗假者三時變異。受者作者及解脱
T1602_.31.0554c24: 者。時分差別皆得成就。復次若無我者誰轉
T1602_.31.0554c25: 誰還。頌曰
T1602_.31.0554c26:     法性從縁生 展轉現相續
T1602_.31.0554c27:     有因而不住 變異故名轉
T1602_.31.0554c28:     如身牙河燈 有種種作用
T1602_.31.0554c29:     我常無變異 轉還不應理
T1602_.31.0555a01: 論曰。不由有我而有轉還。何以故。現見轉者
T1602_.31.0555a02: 必有生相。前後相續展轉不斷。恒現在前顯
T1602_.31.0555a03: 了可見。有因不住而復變異。説名流轉。相續
T1602_.31.0555a04: 斷絶。説名還滅。猶如身牙河燈有往來等種
T1602_.31.0555a05: 種作用及有還滅。非汝所計常無變我有流
T1602_.31.0555a06: 轉用。流轉尚無。何況還滅。復次若唯諸行無
T1602_.31.0555a07: 有我者。世間現見彼彼有情。若名若想差別
T1602_.31.0555a08: 應無。頌曰
T1602_.31.0555a09:     依我起名想 見二種過失
T1602_.31.0555a10:     是故遍一切 實我性都無
T1602_.31.0555a11: 論曰。不由名想實我得成。何以故。見二種過
T1602_.31.0555a12: 失故。若世間人於實我上起佛救等種種名
T1602_.31.0555a13: 想者。於身等法彼解應無。若於身等起名想
T1602_.31.0555a14: 者。不應説我有諸作用。所以者何。世間現見
T1602_.31.0555a15: 起諸言説。謂佛友能見徳友能聞等。又見二
T1602_.31.0555a16: 種過失者。若執我見體性是善。任運現前能
T1602_.31.0555a17: 生染法。不應道理。若是染汚能證實我。不
T1602_.31.0555a18: 應道理。又計我者。執取我時爲我能執。爲見
T1602_.31.0555a19: 能執。若言我執我者。不應世間執我之人有
T1602_.31.0555a20: 起疑惑。謂爲有爲無爲是何等。何以故。現見
T1602_.31.0555a21: 我故。若言見執我者。汝今不應説我能取。由
T1602_.31.0555a22: 如是等種種過失。是故世間無眞實我。復次
T1602_.31.0555a23: 若爾何故於正法中建立名想種種差別。頌
T1602_.31.0555a24:
T1602_.31.0555a25:     爲言説易故 隨順世間故
T1602_.31.0555a26:     斷除怖畏故 顯徳失二故
T1602_.31.0555a27: 論曰。雖無實我而立有情名想別者有四種
T1602_.31.0555a28: 因。一爲令言説易故。二順世間故。三令初學
T1602_.31.0555a29: 者離怖畏故。四爲顯自他功徳過失有差別
T1602_.31.0555b01: 故。復次若無我者。世間不應纔見形相率爾
T1602_.31.0555b02: 便起有情之覺。又亦不應思覺爲先起諸作
T1602_.31.0555b03: 業。頌曰
T1602_.31.0555b04:     率爾覺亂起 世間現可得
T1602_.31.0555b05:     覺爲先作業 有十種過失
T1602_.31.0555b06: 論曰。率爾生覺非證我因。何以故。錯亂覺心
T1602_.31.0555b07: 率爾而起現可得故。如於女身起男子覺。於
T1602_.31.0555b08: 男子身起女人覺。杌起人覺。人起杌覺。又汝
T1602_.31.0555b09: 計我思覺爲先起諸作業有十種過。何等爲
T1602_.31.0555b10: 十。頌曰
T1602_.31.0555b11:     覺我因功用 自在等各二
T1602_.31.0555b12:     有因及無因 當知十種過
T1602_.31.0555b13: 論曰。若汝執覺爲因起諸作業。是即非我能
T1602_.31.0555b14: 起諸業。若我爲因思覺非因。是則應無思覺
T1602_.31.0555b15: 爲先起諸作業。又若汝執以我爲因能起作
T1602_.31.0555b16: 業。即應常起一切作業。若我非因是即我無
T1602_.31.0555b17: 所作。又若汝執有餘因法能爲因故起諸作
T1602_.31.0555b18: 業。即所計我無所造作。若更無因即應常起
T1602_.31.0555b19: 一切作業。又若汝執由内功用能有所作。此
T1602_.31.0555b20: 亦如前有二種過失。又若汝執我於作業得
T1602_.31.0555b21: 自在者。即應常作一切所愛不作不愛。若不
T1602_.31.0555b22: 自在即非我相。如是已説空相及成立。今當
T1602_.31.0555b23: 顯示觀空眞智所治薩迦耶見差別。頌曰
T1602_.31.0555b24:     不審決遍行 増益及無事
T1602_.31.0555b25:     於事怖妄見 譬喩五應知
T1602_.31.0555b26: 論曰。薩迦耶見當知五種。一不審事見。如於
T1602_.31.0555b27: 繩見蛇。二遍行見。謂染汚意相應妄有身見。
T1602_.31.0555b28: 於一切時常隨行故。如於夢中見所受用。所
T1602_.31.0555b29: 以者何。猶如貧者。於睡夢中自見受用可愛
T1602_.31.0555c01: 境界。如是愚夫未起眞如正覺已來。常起妄
T1602_.31.0555c02: 計我見隨逐。三増益事見。猶如希望隨屬他
T1602_.31.0555c03: 女。四無實事見。猶如小兒見幻化事。五於事
T1602_.31.0555c04: 怖見。如人怖畏自畫藥叉。如是已説所治差
T1602_.31.0555c05: 別。今當顯示能治差別。頌曰
T1602_.31.0555c06:     無體及遠離 除遣依三種
T1602_.31.0555c07:     對治諸縛想 十六種差別
T1602_.31.0555c08: 論曰。依止遍計所執等三種自體。如其次第
T1602_.31.0555c09: 立三種空。一無體空。二遠離空。三除遣空。
T1602_.31.0555c10: 又此三空對治諸縛諸想差別有十六種。諸
T1602_.31.0555c11: 縛者有十四種相縛麁重縛應知。一根縛。二
T1602_.31.0555c12: 有情互染縛。三所依縛。謂依器世間諸根流
T1602_.31.0555c13: 轉。四於智無智縛。五於境妄境縛。六後有愛
T1602_.31.0555c14: 縛。七無有愛縛。八執無因不平等因縛。九得
T1602_.31.0555c15: 上慢縛。十遍計所執自體執縛。十一諸法自
T1602_.31.0555c16: 體執縛。十二諸法遍智自體執縛。十三補特
T1602_.31.0555c17: 伽羅自體執縛。十四補特伽羅遍智執縛。諸
T1602_.31.0555c18: 想者。謂六種想縛。厭此想故菩薩依空勤修
T1602_.31.0555c19: 念住令心解脱。云何名爲六種想縛。謂依身
T1602_.31.0555c20: 受心法發起内想名初想縛。即依身等發起
T1602_.31.0555c21: 外想是名第二。即依身等起内外想是名第
T1602_.31.0555c22: 三。爲欲度脱十方無量無數有情界故。發起
T1602_.31.0555c23: 大願修諸念住。此分別想是名第四。於身等
T1602_.31.0555c24: 境謂有智慧正觀察住。此分別想是名第五。
T1602_.31.0555c25: 於身等境謂有我人正觀住者。此分別想是
T1602_.31.0555c26: 名第六。又觀身等後後相成有十一種想縛
T1602_.31.0555c27: 差別應知。何等十一。謂於身等起隨身等正
T1602_.31.0555c28: 觀察住。及於染淨二諦第一義中起分別想
T1602_.31.0555c29: 名初想縛。即於染汚第一義中起有作想。是
T1602_.31.0556a01: 名第二。即於清淨第一義中起無作想。是名
T1602_.31.0556a02: 第三。即於有作第一義中起流轉想。是名第
T1602_.31.0556a03: 四。即於無作第一義中起於常想。是名第五。
T1602_.31.0556a04: 即於流轉由苦變異故起於苦想。是名第六。
T1602_.31.0556a05: 即於常法起無變想。是名第七。即於流轉由
T1602_.31.0556a06: 生滅住異自相故。及由自相有變異故。起自
T1602_.31.0556a07: 相想。是名第八。即於有變無變染汚清淨第
T1602_.31.0556a08: 一義中起能攝受一切法想。是名第九。即於
T1602_.31.0556a09: 染淨一切法所起染汚清淨我所有想。是名
T1602_.31.0556a10: 第十。即於染汚清淨諸法起於自體自相之
T1602_.31.0556a11: 想。是名第十一。菩薩摩訶薩於如是後後相
T1602_.31.0556a12: 成想縛差別及彼境界。正觀察已依止於空
T1602_.31.0556a13: 修諸念住令心解脱。若於如是諸妄想縛得
T1602_.31.0556a14: 解脱時。當知解脱一切想縛
T1602_.31.0556a15: 十六空者。所謂内空外空内外空大空空空
T1602_.31.0556a16: 勝義空有爲空無爲空畢竟空無初後空無
T1602_.31.0556a17: 損盡空性空相空一切法空無性空無性自
T1602_.31.0556a18: 性空。復次於此空境有六種愚無始流轉。何
T1602_.31.0556a19: 等爲六。頌曰
T1602_.31.0556a20:     自性與執著 不開解失念
T1602_.31.0556a21:     一切遍一分 愚差別流轉
T1602_.31.0556a22: 論曰。自性愚者。謂一切有情無始流轉無智。
T1602_.31.0556a23: 自體執著愚者。謂諸外道倒見相應所起無
T1602_.31.0556a24: 智。不開解愚者。謂無聞異生所起無智。失念
T1602_.31.0556a25: 愚者。謂有聞異生及諸聖者所起無智。一切
T1602_.31.0556a26: 遍愚者。謂諸異生於衆生空及與法空所起
T1602_.31.0556a27: 無智。一分愚者。謂聲聞等唯於法空所起無
T1602_.31.0556a28: 智。云何證得如是空理。謂由八種智。何等爲
T1602_.31.0556a29: 八。頌曰
T1602_.31.0556b01:     法住求自心 住自心除縛
T1602_.31.0556b02:     怖無二染淨 證得眞空理
T1602_.31.0556b03: 論曰。一法住智。謂依素怛纜等安立法門智。
T1602_.31.0556b04: 二求自心智。謂於順決擇分位尋自心智。三
T1602_.31.0556b05: 住自心智。謂於見道位證眞如智。四除心縛
T1602_.31.0556b06: 智。謂於修道位對治障智。五怖行相應智。謂
T1602_.31.0556b07: 聖弟子智。怖畏流轉大苦惱故。六無二分別
T1602_.31.0556b08: 智。謂菩薩智。流轉寂滅過惡功徳不分別故。
T1602_.31.0556b09: 七不善清淨智。謂有學智八善清淨智。謂無
T1602_.31.0556b10: 學智
T1602_.31.0556b11: 顯揚聖教論卷第十五
T1602_.31.0556b12:
T1602_.31.0556b13:
T1602_.31.0556b14:
T1602_.31.0556b15: 顯揚聖教論卷第十六
T1602_.31.0556b16:   無著菩薩造
T1602_.31.0556b17:   *三藏法師玄奘奉  詔譯
T1602_.31.0556b18:   成空品第六之餘
T1602_.31.0556b19: 論曰。如是空理。依修故證。云何爲修。頌曰
T1602_.31.0556b20:     修差別十八 或有毒無毒
T1602_.31.0556b21:     對治五種執 略二種應知
T1602_.31.0556b22: 論曰。修相差別有十八種
T1602_.31.0556b23: 一聲聞相應作意修。謂如有一是聲聞住聲
T1602_.31.0556b24: 聞法性。或未入正性無生。或已入正性
T1602_.31.0556b25: 生。唯觀自利不觀利他。依安立諦作意門入
T1602_.31.0556b26: 眞如理。自内縁有分量法。起厭離無欲解脱
T1602_.31.0556b27: 行。爲盡自愛作意修習。是名聲聞相應作意
T1602_.31.0556b28:
T1602_.31.0556b29: 二菩薩作意修。謂如有一是菩薩住菩薩法
T1602_.31.0556c01: 性。或未入正性*無生。或已入正性*無生。觀
T1602_.31.0556c02: 自他倶利依安立非安立諦作意門入眞如理。
T1602_.31.0556c03: 自内縁無分量法大悲増上故起利益他攝受
T1602_.31.0556c04: 方便行。履無上迹。因爲盡自他愛作意修習。
T1602_.31.0556c05: 是名菩薩作意修
T1602_.31.0556c06: 三影像作意修。謂或思惟有分別毘鉢舍那
T1602_.31.0556c07: 品三摩地所行本境界法同分影像。或復思
T1602_.31.0556c08: 惟無分別奢摩他品三摩地所行本境界法同
T1602_.31.0556c09: 分影像。如是修習名爲影像作意修
T1602_.31.0556c10: 四事究竟作意修。謂思惟諸法若過去若未
T1602_.31.0556c11: 來若現在。若内若外。若麁若細。若遠若近。或
T1602_.31.0556c12: 復思惟諸法眞如盡諸所有。如諸所有如是
T1602_.31.0556c13: 修習。是名事究竟作意修
T1602_.31.0556c14: 五事成就修。謂已證得根本靜慮及世出世
T1602_.31.0556c15: 三摩鉢底。如是修習是名事成就修
T1602_.31.0556c16: 六得修。謂如有一依初靜慮。或修習無常想。
T1602_.31.0556c17: 或乃至修習死想時。此人所有不現在前所
T1602_.31.0556c18: 餘善想。若自地攝若下地攝。及彼所引世及
T1602_.31.0556c19: 出世所有功徳。皆悉修習令其轉増。猛利清
T1602_.31.0556c20: 淨當得生起。證得彼法自在成就。是名得
T1602_.31.0556c21:
T1602_.31.0556c22: 七習修。謂如有一現前思惟彼彼諸法起無
T1602_.31.0556c23: 常等所有善想。及現修習諸餘善法。如是修
T1602_.31.0556c24: 習是名習修
T1602_.31.0556c25: 八除遣修。謂如有一思惟三摩地所行影像
T1602_.31.0556c26: 相故除遣諸法根本性相。令不復現依以
T1602_.31.0556c27: 出榍道理。猶如有人以其細榍除遣麁榍。或
T1602_.31.0556c28: 以身安遣身麁重。如前已説。是名除遣修
T1602_.31.0556c29: 九對治修。謂思惟修習。厭壞對治。斷對治。持
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