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

大乘阿毘達磨集論 (No. 1605_ 無著玄奘譯 ) in Vol. 00

[First] [Prev] 685 686 687 688 689 690 691 692 693 694 [Next] [Last] [行番号:/]   [返り点:/] [CITE]

T1605_.31.0686a01: 何如相。以能對治諸煩惱故。云何行相。善能
T1605_.31.0686a02: 成辦心令不顛倒故。云何出相。趣眞常迹故。
T1605_.31.0686a03: 於諸諦中十六行相。皆通世間及出世間。世
T1605_.31.0686a04: 間出世間有何差別。於所知境不善悟入善
T1605_.31.0686a05: 悟入性差別故。有障無障性差別故。有分別
T1605_.31.0686a06: 無分別性差別故。所以者何。於諸諦中無常
T1605_.31.0686a07: 苦等十六世間行相。不善通達眞如性故。煩
T1605_.31.0686a08: 惱所隨眠故。依名言門起戲論故。出世行相
T1605_.31.0686a09: 與此相違。出世行相現在前時。雖復現證
T1605_.31.0686a10: 見無常義。然不依名言戲論門。見此是無常
T1605_.31.0686a11: 義。如無常行相於無常義。餘行相於餘義隨
T1605_.31.0686a12: 其所應當知亦爾
T1605_.31.0686a13: 大乘阿毘達磨集論卷第五
T1605_.31.0686a14:
T1605_.31.0686a15:
T1605_.31.0686a16:
T1605_.31.0686a17: 大乘阿毘達磨集論卷第六
T1605_.31.0686a18:   無著菩薩造
T1605_.31.0686a19:   *三藏法師玄奘奉  詔譯
T1605_.31.0686a20:   決擇分中法品第二
T1605_.31.0686a21: 云何法決擇。法者。謂十二分聖教。何者十二。
T1605_.31.0686a22: 一契經。二應頌。三&T040879;。四諷頌。五自説。
T1605_.31.0686a23: 六縁起。七譬喩。八本事。九本生。十方廣。十
T1605_.31.0686a24: 一希法。十二論議
T1605_.31.0686a25: 何等契經。謂以長行綴緝略説所應説義。如
T1605_.31.0686a26: 來觀察十種勝利。緝綴長行略説諸法。謂
T1605_.31.0686a27: 易可建立。易可宣説。易可受持。恭敬法故。菩
T1605_.31.0686a28: 提資糧速得圓滿。速能通達諸法實性。於諸
T1605_.31.0686a29: 佛所得證淨信。於法僧所得證淨信。觸證第
T1605_.31.0686b01: 一現法樂住。談論決擇悦智者心。得預聰明
T1605_.31.0686b02: 英叡者數
T1605_.31.0686b03: 何等應頌。即諸經或中或後以頌重頌。又不
T1605_.31.0686b04: 了義經應更頌釋。故名應頌
T1605_.31.0686b05: 何等記&T040879;。謂於是處聖弟子等謝往過去。記
T1605_.31.0686b06: &T040879;得失生處差別。又了義經説明記&T040879;。記&T040879;
T1605_.31.0686b07: 開示深密意故
T1605_.31.0686b08: 何等諷頌。謂諸經中以句宣説。或以二句或
T1605_.31.0686b09: 三或四或五或六
T1605_.31.0686b10: 何等自説。謂諸經中或時如來悦意自説。何
T1605_.31.0686b11: 等縁起。謂因請而説。又有因縁制立學處。亦
T1605_.31.0686b12: 名縁起
T1605_.31.0686b13: 何等譬喩。謂諸經中有比況説
T1605_.31.0686b14: 何等本事。謂宣説聖弟子等前世相應事
T1605_.31.0686b15: 何等本生。謂宣説菩薩本行藏相應事
T1605_.31.0686b16: 何等方廣。謂菩薩藏相應言説。如名方廣。亦
T1605_.31.0686b17: 名廣破。亦名無比。爲何義故名爲方廣。一切
T1605_.31.0686b18: 有情利益安樂所依處故。宣説廣大甚深法。
T1605_.31.0686b19: 故爲何義故名爲廣。破以能廣破一切障。故
T1605_.31.0686b20: 爲何義故名爲無比。無有諸法能比類故
T1605_.31.0686b21: 何等希法。若於是處宣説聲聞。諸大菩薩及
T1605_.31.0686b22: 如來等。最極希有甚奇特法
T1605_.31.0686b23: 何等論議。若於是處無有顛倒。解釋一切深
T1605_.31.0686b24: 隱法相
T1605_.31.0686b25: 如是契經等十二分聖教三藏所攝。何等爲
T1605_.31.0686b26: 三。一素怛纜藏。二毘柰耶藏。三阿毘達磨藏。
T1605_.31.0686b27: 此復有二。一聲聞藏。二菩薩藏。契經應頌記
T1605_.31.0686b28: &T040879;諷頌自説。此五聲聞藏中素怛纜藏攝。縁
T1605_.31.0686b29: 起譬喩本事本生。此四二藏中毘柰耶藏并
T1605_.31.0686c01: 眷屬攝。方廣希法。此二菩薩藏中素怛纜藏
T1605_.31.0686c02: 攝。論議一種聲聞菩薩二藏中阿毘達磨藏
T1605_.31.0686c03: 攝。何故如來建立三藏爲欲對治疑隨煩惱
T1605_.31.0686c04: 故。建立素怛纜藏。爲欲對治受用二邊隨煩
T1605_.31.0686c05: 惱故建立毘柰耶藏。爲欲對治自見取執隨
T1605_.31.0686c06: 煩惱故。建立阿毘達磨藏。復次爲欲開示三
T1605_.31.0686c07: 種學故。建立素怛纜藏。爲欲成立増上戒學
T1605_.31.0686c08: 増上心學故。建立毘柰耶藏。爲欲成立増上
T1605_.31.0686c09: 慧學故。建立阿毘達磨藏。復次爲欲開示正
T1605_.31.0686c10: 法義故。建立素怛纜藏。爲顯法義作證安足
T1605_.31.0686c11: 處故。建立毘柰耶藏。爲令智者論議決擇。受
T1605_.31.0686c12: 用法樂住故。建立阿毘達磨藏
T1605_.31.0686c13: 如是三藏所攝諸法爲誰所行。是聞所成思
T1605_.31.0686c14: 所成修所成。心心所法所行。如契經説諸心
T1605_.31.0686c15: 心所法有所縁有行相有所依及相應。彼於
T1605_.31.0686c16: 此法爲何所縁。謂契經等作何行相。謂蘊等
T1605_.31.0686c17: 相應義。爲何所依。謂他表了憶念習氣何等
T1605_.31.0686c18: 相應。謂互爲助伴。於所縁行相平等解了
T1605_.31.0686c19: 云何於法所縁差別。若略説有四種。謂遍滿。
T1605_.31.0686c20: 所縁。淨行所縁。善巧所縁。淨惑所縁
T1605_.31.0686c21: 遍滿所縁復有四種。謂有分別影像所縁。無
T1605_.31.0686c22: 分別影像所縁。事邊際所縁。所作成就所縁。
T1605_.31.0686c23: 有分別影像所縁者。謂由勝解作意。所有奢
T1605_.31.0686c24: 摩他毘鉢舍那所縁境界。無分別影像所縁
T1605_.31.0686c25: 者。謂由眞實作意。所有奢摩他毘鉢舍那所
T1605_.31.0686c26: 縁境界。事邊際所縁者。謂一切法盡所有性
T1605_.31.0686c27: 如所有性。盡所有性者謂蘊界處。如所有性
T1605_.31.0686c28: 者。謂四聖諦十六行相眞如。一切行無常。一
T1605_.31.0686c29: 切行苦。一切法無我。涅槃寂靜空無願無相。
T1605_.31.0687a01: 所作成就所縁者。謂轉依。如是轉依不可思
T1605_.31.0687a02: 議。十六行相中空攝幾行相。謂二。無願攝幾
T1605_.31.0687a03: 行相。謂六。無相攝幾行相。謂八
T1605_.31.0687a04: 淨行所縁復有五種。謂多貪行者縁不淨境。
T1605_.31.0687a05: 多瞋行者縁修慈境。多癡行者縁衆縁性諸
T1605_.31.0687a06: 縁起境。憍慢行者縁界差別境。尋思行者縁
T1605_.31.0687a07: 入出息念境。善巧所縁亦有五種。謂蘊善巧
T1605_.31.0687a08: 界善巧處善巧縁起善巧處非處善巧。處非
T1605_.31.0687a09: 處善巧應云何觀。應如縁起善巧觀。處非處
T1605_.31.0687a10: 善巧縁起善巧有何差別。若以諸法流潤諸
T1605_.31.0687a11: 法。令離無因不平等因生故。是縁起善巧因
T1605_.31.0687a12: 果相稱。攝受生故。是處非處善巧
T1605_.31.0687a13: 淨惑所縁者。謂下地麁性上地靜性。眞如及
T1605_.31.0687a14: 四聖諦。是名淨惑所縁
T1605_.31.0687a15: 若欲於法勤審觀察。由幾道理能正觀察。由
T1605_.31.0687a16: 四道理。謂觀待道理。作用道理。證成道理。
T1605_.31.0687a17: 法爾道理。云何觀待道理。謂諸行生時要待
T1605_.31.0687a18: 衆縁。云何作用道理。謂異相諸法各別作用。
T1605_.31.0687a19: 云何證成道理。謂爲證成所應成義。宣説諸
T1605_.31.0687a20: 量不相違語。云何法爾道理。謂無始時來於
T1605_.31.0687a21: 自相共相所住法中。所有成就法性法爾
T1605_.31.0687a22: 於諸法中正勤觀察。云何於法而起尋思。謂
T1605_.31.0687a23: 起四種尋思。一名尋思。二事尋思。三自體假
T1605_.31.0687a24: 立尋思。四差別假立尋思。云何名尋思。謂推
T1605_.31.0687a25: 求諸法名身句身文身自相皆不成實。云何
T1605_.31.0687a26: 事尋思。謂推求諸法蘊界處相皆不成實。云
T1605_.31.0687a27: 何自體假立尋思。謂於諸法能詮所詮相應
T1605_.31.0687a28: 中推求自體。唯是假立名言因性。云何差別
T1605_.31.0687a29: 假立尋思。謂於諸法能詮所詮相應中推求
T1605_.31.0687b01: 差別。唯是假立名言因性
T1605_.31.0687b02: 於法正勤修尋思已。云何於法起如實智。謂
T1605_.31.0687b03: 起四種如實智。一名尋思所引如實智。二事
T1605_.31.0687b04: 尋思所引如實智。三自體假立尋思所引如
T1605_.31.0687b05: 實智。四差別假立尋思所引如實智。云何名
T1605_.31.0687b06: 尋思所引如實智。謂如實知名不可得智。云
T1605_.31.0687b07: 何事尋思所引如實智。謂如實知事相亦不
T1605_.31.0687b08: 可得智。云何自體假立尋思所引如實智。謂
T1605_.31.0687b09: 如實知實有自性不可得智。云何差別假立
T1605_.31.0687b10: 尋思所引如實智。謂如實知實有差別不可
T1605_.31.0687b11: 得智。依法勤修三摩地者。瑜伽地云何當
T1605_.31.0687b12: 知。有五種。一持二作三鏡四明五依。云何
T1605_.31.0687b13: 持。謂已積集菩提資糧。於煖等位於諸聖
T1605_.31.0687b14: 諦所有多聞。云何作。謂縁此境如理作意。
T1605_.31.0687b15: 云何鏡。謂縁境有相三摩地。云何明。謂能
T1605_.31.0687b16: 取所取無所得智依此道理佛薄伽梵妙善宣
T1605_.31.0687b17:
T1605_.31.0687b18:     菩薩於定位 觀影唯是心
T1605_.31.0687b19:     義想既滅除 審觀唯自想
T1605_.31.0687b20:     如是住内心 知所取非有
T1605_.31.0687b21:     次能取亦無 後觸無所得
T1605_.31.0687b22: 云何依。謂轉依。捨離諸麁重得清淨轉依故。
T1605_.31.0687b23: 於諸法中云何法善巧。謂多聞故。云何義善
T1605_.31.0687b24: 巧。謂於阿毘達磨毘奈耶中善知其相故
T1605_.31.0687b25: 云何文善巧。謂善知訓釋文詞故。云何詞善
T1605_.31.0687b26: 巧。謂能善知我我所等世俗言詞不深執著
T1605_.31.0687b27: 隨順説故。云何前際後際密意善巧。謂能善
T1605_.31.0687b28: 知於前際領受於後際。出離故
T1605_.31.0687b29: 於諸法中云何住法。若不得修慧唯勤方便
T1605_.31.0687c01: 修習聞思。不名住法。若不得聞思唯勤方便
T1605_.31.0687c02: 修習修慧。亦不名住法。若倶得二種方便安
T1605_.31.0687c03: 住。乃名住法。若唯於法受持讀誦爲他演説
T1605_.31.0687c04: 思惟其義。是名聞思。若修三摩地方便不知
T1605_.31.0687c05: 足。是名修慧。三摩地方便者。謂無間殷重方
T1605_.31.0687c06: 便及無倒方便。不知足者。謂不生味著修上
T1605_.31.0687c07: 奢摩他方便
T1605_.31.0687c08: 何因縁故唯方廣一分名爲菩薩波羅蜜多
T1605_.31.0687c09: 藏。由此分中廣説一切波羅蜜多數故。相故
T1605_.31.0687c10: 次第故釋詞故修故差別故攝故所治故功徳
T1605_.31.0687c11: 故更互決擇故
T1605_.31.0687c12: 何縁方廣分名廣大甚深。由一切種智性廣
T1605_.31.0687c13: 大甚深故
T1605_.31.0687c14: 何因縁故一分衆生於方廣分廣大甚深不生
T1605_.31.0687c15: 勝解反懷怖畏。由遠離法性故。未種善根
T1605_.31.0687c16: 故。惡友所攝故
T1605_.31.0687c17: 何因縁故一分衆生於方廣分廣大甚深雖生
T1605_.31.0687c18: 勝解而不出離。由深安住自見取故。常堅執
T1605_.31.0687c19: 著如言義故。依此密意薄伽梵於大法鏡經
T1605_.31.0687c20: 中説如是言。若諸菩薩隨言取義。不如正理
T1605_.31.0687c21: 思擇法故。便生二十八不正見。何等名爲二
T1605_.31.0687c22: 十八不正見。謂相見損減施設見損減分別
T1605_.31.0687c23: 見。損減眞實見。攝受見。轉變見。無罪見。出
T1605_.31.0687c24: 離見。輕毀見。憤發見。顛倒見。出生見。不立
T1605_.31.0687c25: 宗見。矯亂見。敬事見。堅固愚癡見。根本見。
T1605_.31.0687c26: 於見無見見。捨方便見。不出離見。障増益見。
T1605_.31.0687c27: 生非福見。無功果見。受辱見。誹謗見。不可與
T1605_.31.0687c28: 言見。廣大見。増上慢見
T1605_.31.0687c29: 如方廣分説。一切諸法皆無自性。依何密意
T1605_.31.0688a01: 説。謂無自然性故。無自體性故。無住自體
T1605_.31.0688a02: 故。無如愚夫所取相性故。復次於遍計所執
T1605_.31.0688a03: 自性。由相無性故。於依他起自性。由生無性
T1605_.31.0688a04: 故。於圓成實自性。由勝義無性故
T1605_.31.0688a05: 又於彼説言。一切諸法無生無滅。本來寂靜
T1605_.31.0688a06: 自性涅槃。依何密意説。如無自性無生亦爾。
T1605_.31.0688a07: 如無生無滅亦爾。如無生無滅本來寂靜亦
T1605_.31.0688a08: 爾。如本來寂靜自性涅槃亦爾
T1605_.31.0688a09: 復次有四種意趣。由此意趣故方廣分中一
T1605_.31.0688a10: 切如來所有意趣應隨決了。何等爲四。一平
T1605_.31.0688a11: 等意趣。二別時意趣。三別義意趣。四補特伽
T1605_.31.0688a12: 羅意樂意趣。復次有四種祕密。由此祕密故
T1605_.31.0688a13: 於方廣分中一切如來所有祕密應隨決了。
T1605_.31.0688a14: 何等爲四。一令入祕密。二相祕密。三對治祕
T1605_.31.0688a15: 密。四轉變祕密
T1605_.31.0688a16: 復次方廣分中於法三摩地善巧菩薩相。云
T1605_.31.0688a17: 何可知。謂由五種因故。一刹那刹那消除一
T1605_.31.0688a18: 切麁重所依。二出離種種想得樂法樂。三了
T1605_.31.0688a19: 知無量無分別相。四順清淨分無分別相恒
T1605_.31.0688a20: 現在前。五能攝受轉上轉勝。圓滿成就佛法
T1605_.31.0688a21: 身因
T1605_.31.0688a22: 聲聞藏法菩薩藏法等。從如來法身所流。何
T1605_.31.0688a23: 因縁故以香鬘等供養恭敬菩薩藏法。便生
T1605_.31.0688a24: 廣大無邊福聚。非聲聞藏法。以菩薩藏法是
T1605_.31.0688a25: 一切衆生利益安樂所依處故。能建大義故。
T1605_.31.0688a26: 無上無量大功徳聚所生處故
T1605_.31.0688a27:   大乘阿毘達磨集論決擇分中得品
T1605_.31.0688a28: 第三之一
T1605_.31.0688a29: 云何得決擇。略説有二種。一建立補特伽羅
T1605_.31.0688b01: 故。二建立現觀故
T1605_.31.0688b02: 云何建立補特伽羅。略有七種。謂病行差別
T1605_.31.0688b03: 故。出離差別故。任持差別故。方便差別故。果
T1605_.31.0688b04: 差別故界差別故。修行差別故。應知建立補
T1605_.31.0688b05: 特伽羅
T1605_.31.0688b06: 云何病行差別。此有七種。謂貪行瞋行癡行
T1605_.31.0688b07: 慢行尋思行等分別薄塵行。補特伽羅差別
T1605_.31.0688b08:
T1605_.31.0688b09: 云何出離差別。此有三種。謂聲聞乘獨覺乘
T1605_.31.0688b10: 大乘。補特伽羅差別故
T1605_.31.0688b11: 云何任持差別。此有三種。謂未具資糧。已具
T1605_.31.0688b12: 未具資糧。已具資糧。補特伽羅差別故
T1605_.31.0688b13: 云何方便差別。此有二種。謂隨信行隨法行。
T1605_.31.0688b14: 補特伽羅差別故
T1605_.31.0688b15: 云何果差別。此有二十七種。謂信勝解見至
T1605_.31.0688b16: 身證。慧解脱倶分解脱。預流向預流果。一來
T1605_.31.0688b17: 向一來果。不還向不還果。阿羅漢向阿羅漢
T1605_.31.0688b18: 果。極七返有。家家一間。中般涅槃。生般涅
T1605_.31.0688b19: 槃。無行般涅槃。有行般涅槃。上流。退法阿
T1605_.31.0688b20: 羅漢。思法阿羅漢。護法阿羅漢。住不動阿羅
T1605_.31.0688b21: 漢。堪達阿羅漢。不動法阿羅漢。補特伽羅差
T1605_.31.0688b22: 別故。云何界差別。謂欲界異生有學無學。如
T1605_.31.0688b23: 欲界有三色無色界亦爾又有欲色界菩薩。
T1605_.31.0688b24: 又有欲界獨覺及不可思議如來。補特伽羅
T1605_.31.0688b25: 差別故
T1605_.31.0688b26: 云何修行差別。略有五種。一勝解行菩薩。二
T1605_.31.0688b27: 増上意樂行菩薩。三有相行菩薩。四無相行
T1605_.31.0688b28: 菩薩。五無功用行菩薩。補特伽羅差別故
T1605_.31.0688b29: 何等貪行補特伽羅。謂有猛利長時貪欲。如
T1605_.31.0688c01: 是瞋行癡行慢行。及尋思行補特伽羅。皆有
T1605_.31.0688c02: 猛利長時差別。何等等分行補特伽羅。謂住
T1605_.31.0688c03: 自性位煩惱。何等薄塵行補特伽羅。謂住自
T1605_.31.0688c04: 性位微薄煩惱
T1605_.31.0688c05: 何等聲聞乘補特伽羅。謂住聲聞法性。若定
T1605_.31.0688c06: 若不定性是鈍根。自求解脱發弘正願。修厭
T1605_.31.0688c07: 離貪解脱意樂。以聲聞藏爲所縁境。精進修
T1605_.31.0688c08: 行法隨法行得盡苦際。何等獨覺乘補特伽
T1605_.31.0688c09: 羅。謂住獨覺法性。若定若不定性是中根
T1605_.31.0688c10: 自求解脱發弘正願。修厭離貪解脱意樂。及
T1605_.31.0688c11: 修獨證菩提意樂。即聲聞藏爲所縁境。精進
T1605_.31.0688c12: 修行法隨法行。或先未起順決擇分。或先已
T1605_.31.0688c13: 起順決擇分。或先未得果。或先已得果出無
T1605_.31.0688c14: 佛世。唯内思惟聖道現前。或如麟角獨住。或
T1605_.31.0688c15: 復獨勝部行得盡苦際。何等大乘補特伽羅。
T1605_.31.0688c16: 謂住菩薩法性。若定若不定性是利根。爲求
T1605_.31.0688c17: 解脱一切有情。發弘正願修無住處涅槃意
T1605_.31.0688c18: 樂。以菩薩藏爲所縁境。精進修行法隨法行。
T1605_.31.0688c19: 成熟衆生修淨佛土。得受大記證成無上正
T1605_.31.0688c20: 等菩提
T1605_.31.0688c21: 何等未具資糧補特伽羅。謂縁諦増上法爲
T1605_.31.0688c22: 境。發起軟品清信勝解。成就軟品順解脱
T1605_.31.0688c23: 分未定生時。何等已具未具資糧補特伽羅。
T1605_.31.0688c24: 謂縁諦増上法爲境。發起中品清信勝解。成
T1605_.31.0688c25: 就中品順解脱分已定生時。何等已具資糧
T1605_.31.0688c26: 補特伽羅。謂縁諦増上法爲境。發起上品清
T1605_.31.0688c27: 信勝解。成就上品順解脱分即此生時
T1605_.31.0688c28: 又未具資糧者。謂縁諦増上法爲境。於諸諦
T1605_.31.0688c29: 中。成就下品諦察法忍。成就下品順決擇分
T1605_.31.0689a01: 未定生時。已具未具資糧者。謂縁諦増上法
T1605_.31.0689a02: 爲境於諸諦中。成就中品諦察法忍成就中
T1605_.31.0689a03: 品。順決擇分已定生時。已具資糧者。謂縁諦
T1605_.31.0689a04: 増上法爲境。於諸諦中。成就上品諦察法忍。
T1605_.31.0689a05: 成就上品順決擇分即此生時
T1605_.31.0689a06: 此中三品順決擇分者。謂除世第一法。由此
T1605_.31.0689a07: 世第一法性唯一刹那必不相續。即此生時
T1605_.31.0689a08: 定入現觀非前位故。從下中品順解脱分。順
T1605_.31.0689a09: 決擇分有可退義。此唯退現行非退習氣。已
T1605_.31.0689a10: 依涅槃先起善根者。不復新發起故。何等隨
T1605_.31.0689a11: 信行補特伽羅謂資糧已具性是鈍根。隨順
T1605_.31.0689a12: 他教修諦現觀。何等隨法行補特伽羅。謂資
T1605_.31.0689a13: 糧已具性是利根。自然隨順諦増上法修諦
T1605_.31.0689a14: 現觀
T1605_.31.0689a15: 何等信勝解補特伽羅。謂隨信行已至果位」
T1605_.31.0689a16: 何等見至補特伽羅。謂隨法行已至果位
T1605_.31.0689a17: 何等身證補特伽羅。謂諸有學已具證得八
T1605_.31.0689a18: 解脱定。何等慧解脱補特伽羅。謂已盡諸漏
T1605_.31.0689a19: 而未具證八解脱定。何等倶分解脱補特伽
T1605_.31.0689a20: 羅。謂已盡諸漏及具證得八解脱定
T1605_.31.0689a21: 何等預流向補特伽羅。謂住順決擇分位。及
T1605_.31.0689a22: 住見道十五心刹那位。何等預流果補特伽
T1605_.31.0689a23: 羅。謂住見道第十六心刹那位。即此見道。亦
T1605_.31.0689a24: 名趣入正性決定。亦名於法現觀。若於欲界
T1605_.31.0689a25: 未離欲者。後入正性決定位得預流果。若於
T1605_.31.0689a26: 欲界倍離欲者。後入正性決定位得一來果。
T1605_.31.0689a27: 若已離欲界欲者。後入正性決定位得不還
T1605_.31.0689a28: 果。若已永斷見道所斷一切煩惱得預流果。
T1605_.31.0689a29: 何故但言永斷三結得預流果。最勝攝故。何
T1605_.31.0689b01: 故最勝。以於解脱是不發趣因故。雖已發趣
T1605_.31.0689b02: 復爲邪出離因故。及爲不正出離因故。又此
T1605_.31.0689b03: 三結是迷所知境因故。迷見因故。迷對治因
T1605_.31.0689b04: 故。何等一來向補特伽羅。謂於修道中已斷
T1605_.31.0689b05: 欲界五品煩惱安住彼道。何等一來果補特
T1605_.31.0689b06: 伽羅。謂於修道中已斷欲界第六品煩惱安
T1605_.31.0689b07: 住彼道。何等不還向補特伽羅。謂於修道中
T1605_.31.0689b08: 已斷欲界第七第八品煩惱安住彼道。何等
T1605_.31.0689b09: 不還果補特伽羅。謂於修道中已斷欲界第
T1605_.31.0689b10: 九品煩惱安住彼道。若已永斷一切見道所
T1605_.31.0689b11: 斷煩惱。及已永斷欲界修道所斷一切煩惱。
T1605_.31.0689b12: 得不還果。何故但言。永斷五順下分結得不
T1605_.31.0689b13: 還果。最勝攝故。何故最勝。能爲下趣下界勝
T1605_.31.0689b14: 因故。何等阿羅漢向補特伽羅。謂已永斷有
T1605_.31.0689b15: 頂八品煩惱安住彼道。何等阿羅漢果補特
T1605_.31.0689b16: 伽羅。謂已永斷有頂第九品煩惱安住彼究
T1605_.31.0689b17: 竟道。若阿羅漢永斷三界一切煩惱。何故但
T1605_.31.0689b18: 言。永斷五順上分結得阿羅漢果。最勝攝故。
T1605_.31.0689b19: 何故最勝。是取上分因及不捨上分因故
T1605_.31.0689b20: 何等極七返有補特伽羅。謂即預流果。於人
T1605_.31.0689b21: 天生往來雜受。極至七返得盡苦際。何等家
T1605_.31.0689b22: 家補特伽羅謂即預流果。或於天上或於人
T1605_.31.0689b23: 中。從家至家得盡苦際。何等一間補特伽羅。
T1605_.31.0689b24: 謂即一來果。或於天上唯受一有得盡苦際。
T1605_.31.0689b25: 何等中般涅槃補特伽羅。謂生結已斷起結
T1605_.31.0689b26: 未斷。或中有纔起即便聖道現前得盡苦際。
T1605_.31.0689b27: 或中有起已爲趣生有纔起思惟。即便聖道現
T1605_.31.0689b28: 前得盡苦際。或思惟已發趣生有。未到生有
T1605_.31.0689b29: 即便聖道現前得盡苦際。何等生般涅槃補
T1605_.31.0689c01: 特伽羅。謂二結倶未斷纔生色界已。即便聖
T1605_.31.0689c02: 道現前得盡苦際。何等無行般涅槃。謂生彼
T1605_.31.0689c03: 已不由加行聖道現前得盡苦際。何等有行
T1605_.31.0689c04: 般涅槃補特伽羅。謂生彼已由加行力聖道
T1605_.31.0689c05: 現前得盡苦際
T1605_.31.0689c06: 何等上流補特伽羅。謂於色界地地中皆受
T1605_.31.0689c07: 生已。乃至最後入色究竟。於彼無漏聖道現
T1605_.31.0689c08: 前得盡苦際。復有乃至往到有頂聖道現前
T1605_.31.0689c09: 得盡苦際。又雜修第四靜慮有五品差別。一
T1605_.31.0689c10: 下品修。二中品修。三上品修。四上勝品修。五
T1605_.31.0689c11: 上極品修。由此五品雜修第四靜慮故。如其
T1605_.31.0689c12: 次第生五淨居
T1605_.31.0689c13: 何等退法阿羅漢。謂鈍根性。若遊散若不遊
T1605_.31.0689c14: 散。若思惟若不思惟。皆可退失現法樂住。何
T1605_.31.0689c15: 等思法阿羅漢。謂鈍根性。若遊散若不遊散
T1605_.31.0689c16: 若不思惟。即可退失現法樂住。若思惟已
T1605_.31.0689c17: 能不退失。何等護法阿羅漢。謂鈍根性。若
T1605_.31.0689c18: 遊散便可退失現法樂住。若不遊散即能不
T1605_.31.0689c19: 退。何等住不動阿羅漢。謂鈍根性。若遊散
T1605_.31.0689c20: 若不遊散。皆能不退現法樂住。亦不能練
T1605_.31.0689c21: 根。何等堪達阿羅漢。謂鈍根性。若遊散若
T1605_.31.0689c22: 不遊散。皆能不退現法樂住。然堪能練根。何
T1605_.31.0689c23: 等不動法阿羅漢。謂利根性。若遊散若不遊
T1605_.31.0689c24: 散。皆能不退現法樂住
T1605_.31.0689c25: 何等欲界異生補特伽羅。謂於欲界若生若
T1605_.31.0689c26: 長不得聖法。何等欲界有學補特伽羅。謂於
T1605_.31.0689c27: 欲界若生若長。已得聖法猶有餘結。何等欲
T1605_.31.0689c28: 界無學補特伽羅。謂於欲界若生若長。已得
T1605_.31.0689c29: 聖法無有餘結。如欲界有三色無色亦爾。何
T1605_.31.0690a01: 等欲色界菩薩補特伽羅。謂與滅離無色界
T1605_.31.0690a02: 生靜慮相。應住靜慮樂而生欲界或生色界。
T1605_.31.0690a03: 何等欲界獨覺補特伽羅。謂無佛出世時生
T1605_.31.0690a04: 於欲界。自然證得獨覺菩提
T1605_.31.0690a05: 何等不可思議如來補特伽羅。謂且於欲界
T1605_.31.0690a06: 始從示現。安住覩史多天妙寶宮殿。乃至示
T1605_.31.0690a07: 現大般涅槃。示現一切諸佛菩薩所行大行。
T1605_.31.0690a08: 何等勝解行菩薩補特伽羅。謂住勝解行地
T1605_.31.0690a09: 中成就菩薩下中上忍。何等増上意樂行菩
T1605_.31.0690a10: 薩補特伽羅。謂十地中所有菩薩。何等有相
T1605_.31.0690a11: 行菩薩補特伽羅。謂住極喜離垢發光焔慧
T1605_.31.0690a12: 極難勝現前地中所有菩薩。何等無相行菩
T1605_.31.0690a13: 薩補特伽羅。謂住遠行地中所有菩薩。何等
T1605_.31.0690a14: 無功用行菩薩補特伽羅。謂住不動善慧法
T1605_.31.0690a15: 雲地中所有菩薩
T1605_.31.0690a16: 復次如説預流果補特伽羅。此有二種。一漸
T1605_.31.0690a17: 出離。二頓出離。漸出離者。如前廣説。頓出
T1605_.31.0690a18: 離者。謂入諦現觀已。依止未至定發出世間
T1605_.31.0690a19: 道。頓斷三界一切煩惱。品品別斷唯立二果。
T1605_.31.0690a20: 謂預流果阿羅漢果如是補特伽羅多於現法
T1605_.31.0690a21: 或臨終時善辨聖旨。設不能辨由願力故。即
T1605_.31.0690a22: 以願力還生欲界。出無佛世成獨勝果
T1605_.31.0690a23: 大乘阿毘達磨集論卷第六
T1605_.31.0690a24:
T1605_.31.0690a25:
T1605_.31.0690a26:
T1605_.31.0690a27:
T1605_.31.0690a28:
T1605_.31.0690a29:
T1605_.31.0690b01:
T1605_.31.0690b02:
T1605_.31.0690b03: 大乘阿毘達磨集論卷第七
T1605_.31.0690b04:   無著菩薩造
T1605_.31.0690b05:   *三藏法師玄奘奉  詔譯
T1605_.31.0690b06:   決擇分中得品第三之二
T1605_.31.0690b07: 云何建立現觀。略有十種。謂法現觀。義現觀。
T1605_.31.0690b08: 眞現觀。後現觀。寶現觀。不行現觀。究竟現
T1605_.31.0690b09: 觀。聲聞現觀。獨覺現觀。菩薩現觀
T1605_.31.0690b10: 何等法現觀。謂於諸諦増上法中已得上品
T1605_.31.0690b11: 淨信勝解隨信而行
T1605_.31.0690b12: 何等義現觀。謂於諸諦増上法中已得上品
T1605_.31.0690b13: 諦察法忍。此忍居順決擇分位。此由三種如
T1605_.31.0690b14: 理作意所顯發故。復成三品。謂上軟上中上
T1605_.31.0690b15: 上。何等眞現觀。謂已得見道十六心刹那位
T1605_.31.0690b16: 所有聖道。又見道中得現觀邊。安立諦世俗
T1605_.31.0690b17: 智不現在前。於修道位此世俗智方可現前。
T1605_.31.0690b18: 何等後現觀。謂一切修道
T1605_.31.0690b19: 何等*寶現觀。謂於佛證淨。於法證淨。於僧
T1605_.31.0690b20: 證淨。何等不行現觀。謂已證得無作律儀。雖
T1605_.31.0690b21: 居學位而謂我今已盡那落迦。已盡傍生。已
T1605_.31.0690b22: 盡餓鬼。已盡顛墜惡趣。我不復造惡趣業感
T1605_.31.0690b23: 惡趣異熟。何等究竟現觀。如道諦中究竟道
T1605_.31.0690b24: 説。何等聲聞現觀。謂前所説七種現觀。從聞
T1605_.31.0690b25: 他音而證得故。名聲聞現觀
T1605_.31.0690b26: 何等獨覺現觀。謂前所説七種現觀。不由他
T1605_.31.0690b27: 音而證得故。名獨覺現觀。何等菩薩現觀。謂
T1605_.31.0690b28: 諸菩薩於前所説七現觀中。起修習忍而不
T1605_.31.0690b29: 作證。然於菩薩極喜地中。入諸菩薩正性決
T1605_.31.0690c01: 定。是名菩薩現觀
T1605_.31.0690c02: 聲聞現觀菩薩現觀有何差別。略説有十一
T1605_.31.0690c03: 種。謂境界差別。任持差別。通達差別。誓願
T1605_.31.0690c04: 差別。出離差別。攝受差別。建立差別。眷屬
T1605_.31.0690c05: 差別。勝生差別。生差別。果差別
T1605_.31.0690c06: 其果差別復有十種。謂轉依差別。功徳圓滿
T1605_.31.0690c07: 差別。五相差別。三身差別。涅槃差別。證得
T1605_.31.0690c08: 和合智用差別。障清淨差別。和合作業差別。
T1605_.31.0690c09: 方便示現成等正覺入般涅槃差別。五種拔
T1605_.31.0690c10: 濟差別。諸無量等最勝功徳。何現觀攝後現
T1605_.31.0690c11: 觀究竟現觀。攝彼復云何。謂無量解脱勝處
T1605_.31.0690c12: 遍處無諍願智無礙解神通相隨好清淨力無
T1605_.31.0690c13: 畏念住不護無忘失法永斷習氣大悲不共佛
T1605_.31.0690c14: 法一切種妙智。如是等功徳諸契經中處處
T1605_.31.0690c15: 宣説
T1605_.31.0690c16: 無量者。謂四無量。云何慈。謂依止靜慮於諸
T1605_.31.0690c17: 有情與樂相應意樂住具足中。若定若慧及彼
T1605_.31.0690c18: 相應諸心心所。云何悲。謂依止靜慮於諸有
T1605_.31.0690c19: 情離苦意樂住具足中。若定若慧餘如前説。
T1605_.31.0690c20: 云何喜。謂依止靜慮於諸有情不離樂意樂
T1605_.31.0690c21: 住具足中。若定若慧餘如前説。云何捨。謂依
T1605_.31.0690c22: 止靜慮於諸有情利益意樂住具足中。若定
T1605_.31.0690c23: 若慧餘如前説。解脱者。謂八解。脱云何有色
T1605_.31.0690c24: 觀諸色。謂依止靜慮於内未伏見者色想。或
T1605_.31.0690c25: 現安立見者色想。觀所見色住具足中。若定
T1605_.31.0690c26: 若慧及彼相應諸心心所。乃至爲解脱變化
T1605_.31.0690c27: 障。云何内無色想觀外諸色。謂依止靜慮於
T1605_.31.0690c28: 已伏見者色想。或現安立見者無色想。觀所
T1605_.31.0690c29: 見色住具足中若定若慧。餘如前説。云何淨
T1605_.31.0691a01: 解脱身作證具足住。謂依止靜慮於内淨不
T1605_.31.0691a02: 淨諸色。已得展轉相待想展轉相入想展轉
T1605_.31.0691a03: 一味想故。於彼已得住具足中。若定若慧餘
T1605_.31.0691a04: 如前説。乃至爲解脱淨不淨。變化煩惱生起
T1605_.31.0691a05: 障。云何無邊空處解脱。謂於隨順解脱無邊
T1605_.31.0691a06: 空處住具足中。若定若慧餘如前説。如無邊
T1605_.31.0691a07: 空處解脱。無邊識處。無所有處。非想非非想
T1605_.31.0691a08: 處解脱亦爾。乃至爲解脱。寂靜解脱無滯礙
T1605_.31.0691a09: 障。云何想受滅解脱。謂依止非想非非想處
T1605_.31.0691a10: 解脱。超過諸餘寂靜解脱。住於似眞解脱。住
T1605_.31.0691a11: 具足中心心所滅。爲解脱想受滅障
T1605_.31.0691a12: 勝處者。謂八勝處。前四勝處由二解脱所建
T1605_.31.0691a13: 立。後四勝處由一解脱所建立。此中解脱是
T1605_.31.0691a14: 意解所縁。勝處是勝伏所縁。自在轉故。依有
T1605_.31.0691a15: 情數非有情數説色少多。依淨不淨説色好
T1605_.31.0691a16: 惡。依人與天説色劣勝。餘如解脱中説。勝伏
T1605_.31.0691a17: 所縁故名勝處
T1605_.31.0691a18: 遍處者。謂十遍處。所縁遍滿故名遍處。於其
T1605_.31.0691a19: 遍滿住具足中若定若慧。及彼相應心心所
T1605_.31.0691a20: 法。是名遍處。何故於遍處建立地等。由此遍
T1605_.31.0691a21: 處觀所依能依色。皆遍滿故。餘隨所應如解
T1605_.31.0691a22: 脱説。如是遍處能成滿解脱
T1605_.31.0691a23: 無諍者。謂依止靜慮於防護他所應起煩惱
T1605_.31.0691a24: 住具足中。若定若慧及彼相應諸心心所。願
T1605_.31.0691a25: 智者。謂依止靜慮於爲了所知願具足中。若
T1605_.31.0691a26: 定若慧餘如前説
T1605_.31.0691a27: 無礙解者。謂四無礙解。云何法無礙解。謂依
T1605_.31.0691a28: 止靜慮於一切法名差別無礙具足中。若定若
T1605_.31.0691a29: 慧餘如前説。云何義無礙解。謂依止靜慮於
T1605_.31.0691b01: 諸相及意趣無礙具足中。若定若慧餘如前
T1605_.31.0691b02: 説。云何訓詞無礙解。謂依止靜慮於諸方言
T1605_.31.0691b03: 音及訓釋諸法言詞無礙具足中。若定若慧餘
T1605_.31.0691b04: 如前説。云何辯才無礙解。謂依止靜慮於諸
T1605_.31.0691b05: 法差別無礙具足中。若定若慧餘如前説
T1605_.31.0691b06: 神通者。謂六神通。云何神境通。謂依止靜慮
T1605_.31.0691b07: 於種種神變威徳具足中。若定若慧及彼相
T1605_.31.0691b08: 應諸心心所。云何天耳通。謂依止靜慮於隨
T1605_.31.0691b09: 聞種種音聲威徳具足中。若定若慧餘如前
T1605_.31.0691b10: 説。云何心差別通。謂依止靜慮於入他有情
T1605_.31.0691b11: 心行差別威徳具足中。若定若慧餘如前説。
T1605_.31.0691b12: 云何宿住隨念通。謂依止靜慮於隨念前際
T1605_.31.0691b13: 所行威徳具足中。若定若慧餘如前説。云何
T1605_.31.0691b14: 死生通。謂依止靜慮於觀有情死生差別威
T1605_.31.0691b15: 徳具足中。若定若慧餘如前説。云何漏盡通。
T1605_.31.0691b16: 謂依止靜慮於漏盡智威徳具足中。若定若
T1605_.31.0691b17: 慧及彼相應諸心心所。相隨好者。謂依止靜
T1605_.31.0691b18: 慮於相隨好莊嚴所依示現具足中。若定若
T1605_.31.0691b19: 慧及彼相應諸心心所。并彼所起異熟
T1605_.31.0691b20: 清淨者。謂四清淨。云何依止清淨。謂依止靜
T1605_.31.0691b21: 慮於隨所欲依止取住捨具足中。若定若慧
T1605_.31.0691b22: 及彼相應諸心心所。云何境界清淨。謂依止
T1605_.31.0691b23: 靜慮。於隨所欲境界變化智具足中。若定若
T1605_.31.0691b24: 慧餘如前説。云何心清淨。謂依止靜慮於如
T1605_.31.0691b25: 所欲三摩地門自在具足中。若定若慧餘如
T1605_.31.0691b26: 前説。云何清淨。謂依止靜慮於隨所欲
T1605_.31.0691b27: 陀羅尼門任持具足中。若定若慧餘如前説」
T1605_.31.0691b28: 力者。謂如來十力。云何處非處智力。謂依止
T1605_.31.0691b29: 靜慮於一切種處非處智具足中。若定若慧
T1605_.31.0691c01: 及彼相應諸心心所。云何自業智力。謂依止
T1605_.31.0691c02: 靜慮於一切種自業智具足中。若定若慧餘
T1605_.31.0691c03: 如前説。餘力隨應當知亦爾
T1605_.31.0691c04: 無畏者。謂四無畏。云何正等覺無畏。謂依止
T1605_.31.0691c05: 靜慮由自利門。於一切種所知境界正等覺
T1605_.31.0691c06: 自稱徳號建立具足中。若定若慧及彼相應
T1605_.31.0691c07: 諸心心所。云何漏盡無畏。謂依止靜慮由自
T1605_.31.0691c08: 利門。於一切種漏盡自稱徳號建立具足中。
T1605_.31.0691c09: 若定若慧餘如前説。云何障法無畏。謂依止
T1605_.31.0691c10: 靜慮由利他門。於一切種説障礙法自稱徳
T1605_.31.0691c11: 號建立具足中。若定若慧餘如前説。云何出
T1605_.31.0691c12: 苦道無畏。謂依止靜慮由利他門。於一切種
T1605_.31.0691c13: 説出苦道法自稱徳號建立具足中。若定若
T1605_.31.0691c14: 慧餘如前説
T1605_.31.0691c15: 念住者。即三念住。謂御大衆時。於一切種雜
T1605_.31.0691c16: 染不現行具足中。若定若慧餘如前説
T1605_.31.0691c17: 不護者。即三不護。謂御大衆時於隨所欲教
T1605_.31.0691c18: 授教誡方便具足中。若定若慧餘如前説。無
T1605_.31.0691c19: 忘失法者。謂於一切種隨其所作所説明記
T1605_.31.0691c20: 具足中。若定若慧餘如前説
T1605_.31.0691c21: 永斷習氣者。謂一切智者於非一切智所作
T1605_.31.0691c22: 不現行具足中。若定若慧餘如前説
T1605_.31.0691c23: 大悲者。謂於縁無間苦境大悲住具足中。若
T1605_.31.0691c24: 定若慧餘如前説
T1605_.31.0691c25: 不共佛法者。即十八種不共佛法。謂於不共
T1605_.31.0691c26: 身語意業清淨具足中。於所依及果根未得
T1605_.31.0691c27: 不退具足中。於不共業現行具足中。於不共
T1605_.31.0691c28: 智住具足中。若定若慧餘如前説
T1605_.31.0691c29: 一切種妙智者。謂於蘊界處一切種妙智性
T1605_.31.0692a01: 具足中。若定若慧及彼相應諸心心所
T1605_.31.0692a02: 云何引發如是等功徳。謂依止清淨四靜慮。
T1605_.31.0692a03: 若外道若聲聞若菩薩等。引發四無量五神
T1605_.31.0692a04: 通。多分依止邊際第四靜慮。若聲聞若菩薩
T1605_.31.0692a05: 若如來等引發所餘功徳。何因引發如是功
T1605_.31.0692a06: 徳。謂依止靜慮數數思惟。隨所建立法故。如
T1605_.31.0692a07: 是等功徳略有二種。一現前發起自所作用。
T1605_.31.0692a08: 二安住自性。若現發起自所作用。以出世後
T1605_.31.0692a09: 所得世俗智爲體。若安住自性。用出世智爲
T1605_.31.0692a10:
T1605_.31.0692a11: 無量作何業。謂捨所治障哀愍住故。能速圓
T1605_.31.0692a12: 滿福徳資糧。成熟有情心無厭倦
T1605_.31.0692a13: 解脱作何業。謂引發變化事。於淨不淨變化
T1605_.31.0692a14: 無有艱難。於寂靜解脱無有滯礙。能住第一
T1605_.31.0692a15: 寂靜聖住。由勝解思惟故
T1605_.31.0692a16: 勝處作何業。謂能令前三解脱所縁境界自
T1605_.31.0692a17: 在而轉。由勝伏所縁故
T1605_.31.0692a18: 遍處作何業。謂善能成辦解脱所縁。遍滿流
T1605_.31.0692a19: 布故
T1605_.31.0692a20: 無諍作何業。謂所發語言聞皆信伏。愛護他
T1605_.31.0692a21: 心最爲勝故。如其所應發語言故
T1605_.31.0692a22: 願智作何業。謂能善記別三世等事。一切世
T1605_.31.0692a23: 間咸所恭敬。由遠一切衆衆所歸仰故
T1605_.31.0692a24: 無礙解作何業。謂善説法要悦衆生心。能絶
T1605_.31.0692a25: 一切所疑網故
T1605_.31.0692a26: 神通作何業。謂以身業語業記心。化導有情
T1605_.31.0692a27: 令入聖教。善知有情一切心行及過未已。如
T1605_.31.0692a28: 應教授令永出離。相及隨好作何業。謂能令
T1605_.31.0692a29: 暫見。謂大丈夫心生淨信
T1605_.31.0692b01: 清淨作何業。謂由此勢力故。取生有隨其樂
T1605_.31.0692b02: 欲。或住一劫或復劫餘。或捨壽行。或於諸法
T1605_.31.0692b03: 自在而轉。或於諸定自在而轉。或復任持諸
T1605_.31.0692b04: 佛正法
T1605_.31.0692b05: 力作何業。謂爲除捨無因惡因論不作而得
T1605_.31.0692b06: 論。無倒宣説増上生道。悟入一切有情心行。
T1605_.31.0692b07: 正説法品。意樂隨眠境界資糧當能出離。隨
T1605_.31.0692b08: 其所應宣説決定勝道。降伏諸魔。善能記別
T1605_.31.0692b09: 一切問論
T1605_.31.0692b10: 無畏作何業。謂處大衆中自正建立我爲大
T1605_.31.0692b11: 師。摧伏一切邪難外道
T1605_.31.0692b12: 念住作何業。謂能不染汚攝御大衆。不護作
T1605_.31.0692b13: 何業。謂能無間斷教授教誡所化徒衆
T1605_.31.0692b14: 無忘失法作何業。謂能不捨離一切佛事。永
T1605_.31.0692b15: 斷習氣作何業。謂離諸煩惱亦不顯現。似諸
T1605_.31.0692b16: 煩惱所作事業
T1605_.31.0692b17: 大悲作何業。謂日夜六時遍觀世間。不共佛
T1605_.31.0692b18: 法作何業。謂由身語意業清淨已得不退。若
T1605_.31.0692b19: 行若住映蔽一切聽聞獨覺
T1605_.31.0692b20: 一切種妙智作何業。謂能絶一切有情一切
T1605_.31.0692b21: 疑網。令正法眼長時得住。由此有情未成熟
T1605_.31.0692b22: 者令其成熟。已成熟者令得解脱
T1605_.31.0692b23: 於上所説現觀位中。證得後後勝品道時。捨
T1605_.31.0692b24: 前所得下劣品道。又即此時集斷作證於無
T1605_.31.0692b25: 餘依涅槃界位。聲聞獨覺一切聖道無不皆
T1605_.31.0692b26: 由頓捨所捨。非諸菩薩。是故唯説諸菩薩等
T1605_.31.0692b27: 爲無盡善根者。無盡功徳者。何故建立諸無
T1605_.31.0692b28: 記事。由彼所問不如理故。何故所問不如
T1605_.31.0692b29: 理耶。遠離因果染淨所應思處故
T1605_.31.0692c01: 何縁菩薩已入菩薩超昇離生位。而非預流
T1605_.31.0692c02: 耶。由得不住道一向預流行不成就故。何縁
T1605_.31.0692c03: 亦非一來耶。故受諸有無量生故。何縁亦非
T1605_.31.0692c04: 不還耶。安住靜慮還生欲界故
T1605_.31.0692c05: 又諸菩薩已得諦現觀。於十地修道位唯修
T1605_.31.0692c06: 所知障對治道。非煩惱障對治道。若得菩提
T1605_.31.0692c07: 時頓斷煩惱障及所知障。頓成阿羅漢及如
T1605_.31.0692c08: 來。此諸菩薩雖未永斷一切煩惱。然此煩惱
T1605_.31.0692c09: 猶如呪藥所伏諸毒。不起一切煩惱過失。一
T1605_.31.0692c10: 切地中如阿羅漢已斷煩惱
T1605_.31.0692c11: 又諸菩薩於所知境應修善巧。於諸方便應
T1605_.31.0692c12: 修善巧。於虚妄分別應修善巧。於無分別應
T1605_.31.0692c13: 修善巧。於時時中應修練根
T1605_.31.0692c14: 云何所知境。謂略有六種。一迷亂。二迷亂所
T1605_.31.0692c15: 依。三不迷亂所依。四迷亂不迷亂。五不迷
T1605_.31.0692c16: 亂。六不迷亂等流
T1605_.31.0692c17: 云何方便善巧。謂略有四種。一成熟有情方
T1605_.31.0692c18: 便善巧。二圓滿佛法方便善巧。三速證通慧
T1605_.31.0692c19: 方便善巧。四道無斷絶方便善巧
T1605_.31.0692c20: 云何虚妄分別。謂略有十種。一根本分別。二
T1605_.31.0692c21: 相分別。三相顯現分別。四相變異分別。五相
T1605_.31.0692c22: 顯現變異分別。六他引分別。七不如理分
T1605_.31.0692c23: 別。八如理分別。九執著分別。十散亂分別。
T1605_.31.0692c24: 此復十種。一無性分別。二有性分別。三
T1605_.31.0692c25: 益分別。四損減分別。五一性分別。六異性分
T1605_.31.0692c26: 別。七自性分別。八差別分別。九隨名義分
T1605_.31.0692c27: 別。十隨義名分別
T1605_.31.0692c28: 云何無分別。謂略有三種。一知足無分別。
T1605_.31.0692c29: 二無顛倒無分別。三無戲論無分別。如此三
T1605_.31.0693a01: 種異生聲聞菩薩。如其次第應知。其相無戲
T1605_.31.0693a02: 論無分別。復離五相。一非無作意故。二非超
T1605_.31.0693a03: 過作意故。三非寂靜故。四非自性故。五非於
T1605_.31.0693a04: 所縁作加行故。謂於所縁不起加行。若諸菩
T1605_.31.0693a05: 薩性是利根。云何復令修練根行。謂令依利
T1605_.31.0693a06: 軟根引發利中根。復依利中根引發利利根
T1605_.31.0693a07:
T1605_.31.0693a08: 大乘阿毘達磨集論決擇分中論議品第四
T1605_.31.0693a09: 云何論議決擇略説有七種。謂義決擇。釋決
T1605_.31.0693a10: 擇。分別顯示決擇。等論決擇。攝決擇。論軌
T1605_.31.0693a11: 決擇。祕密決擇
T1605_.31.0693a12: 何等義決擇。謂依六義而起決擇。何等六義。
T1605_.31.0693a13: 謂自性義因義果義業義相應義轉義。自性
T1605_.31.0693a14: 義者。謂三自性。因義者。謂三因。一生因。二
T1605_.31.0693a15: 轉因。三成因。果義者。謂五果。一異熟果。二
T1605_.31.0693a16: 等流果。三増上果。四事用果。五離繋果。業
T1605_.31.0693a17: 義者。謂五業。一取受業。二作用業。三加行
T1605_.31.0693a18: 業。四轉變業。五證得業。相應義者。謂五相
T1605_.31.0693a19: 應。一聚結相應。二隨逐相應。三連綴相應。
T1605_.31.0693a20: 四分位相應。五轉變相應。轉義者。謂五轉。
T1605_.31.0693a21: 一相轉。二安住轉。三顛倒轉。四不顛倒轉。五
T1605_.31.0693a22: 差別轉
T1605_.31.0693a23: 何等釋決擇。謂能解釋諸經宗要。此復云
T1605_.31.0693a24: 何。略有六種。一所遍知事。二所遍知義。三
T1605_.31.0693a25: 遍知因縁。四遍知自性。五遍知果。六彼證受。
T1605_.31.0693a26: 又十四門辯釋決擇。何等十四。謂攝釋門。攝
T1605_.31.0693a27: 事門。總別分門。後後開引門。遮止門。轉變字
T1605_.31.0693a28: 門。壞不壞門。安立補特伽羅門。安立差別
T1605_.31.0693a29: 門。理趣門。遍知等門。力無力門。別別引門。
T1605_.31.0693b01: 引發門。何等分別顯示決擇。謂於如所説蘊
T1605_.31.0693b02: 等諸法中隨其所應。作一行順前句順後句
T1605_.31.0693b03: 二句三句四句述可句遮止句等。
T1605_.31.0693b04: 何等等論決擇。謂依八。何八。若之詞問答
T1605_.31.0693b05: 決擇一切眞僞。復有四種等論決擇道理。一
T1605_.31.0693b06: 能破。二能立。三能斷。四能覺
T1605_.31.0693b07: 何等攝決擇。謂由十處攝諸決擇。何等十處。
T1605_.31.0693b08: 一成所作決擇處。二趣入決擇處。三勝解決
T1605_.31.0693b09: 擇處。四道理決擇處。五論決擇處。六通達決
T1605_.31.0693b10: 擇處。七清淨決擇處。八引發決擇處。九句差
T1605_.31.0693b11: 別決擇處。十不由功用暫作意時一切義成
T1605_.31.0693b12: 決擇處
T1605_.31.0693b13: 何等論軌決擇。略有七種。一論體。二論處。三
T1605_.31.0693b14: 論依。四論莊嚴。五論負。六論出離。七論多所
T1605_.31.0693b15: 作法
T1605_.31.0693b16: 第一論體復有六種。一言論。二尚論。三諍
T1605_.31.0693b17: 論。四毀論。五順論。六教論。言論者。謂一切
T1605_.31.0693b18: 世間語言。尚論者。謂諸世間所隨聞論。世智
T1605_.31.0693b19: 所尚故。諍論者。謂互相違返所立言論。毀論
T1605_.31.0693b20: 者。謂更相憤怒發麁惡言。順論者。謂隨順清
T1605_.31.0693b21: 淨智見所有決擇言論。教論者。謂教導有情
T1605_.31.0693b22: 心未定者令其心定。心已定者令得解脱所
T1605_.31.0693b23: 有言論
T1605_.31.0693b24: 第二論處。謂或於王家。或於執理家。或對淳
T1605_.31.0693b25: 質堪爲量者。或對善伴。或對善解法義沙門
T1605_.31.0693b26: 婆羅門等而起論端。第三論依。謂依此立論
T1605_.31.0693b27: 略有二種。一所成立。二能成立。所成立有二
T1605_.31.0693b28: 種。一自性。二差別。能成立有八種。一立宗二
T1605_.31.0693b29: 立因。三立喩四合。五結六現量。七比量八聖
T1605_.31.0693c01: 教量。所成立自性者。謂我自性或法自性。差
T1605_.31.0693c02: 別者。謂我差別或法差別。立宗者。謂以所應
T1605_.31.0693c03: 成自所許義。宣示於他令彼解了。立因者。謂
T1605_.31.0693c04: 即於所成未顯了義。正説現量可得不可得
T1605_.31.0693c05: 等信解之相。立喩者。謂以所見邊與未所見
T1605_.31.0693c06: 邊和會正説。合者。爲引所餘此種類義。令就
T1605_.31.0693c07: 此法正説理趣。結者。謂到究竟趣所有正説。
T1605_.31.0693c08: 現量者。謂自正明了無迷亂義。比量者。謂現
T1605_.31.0693c09: 餘信解。聖教量者。謂不違二量之教。第四論
T1605_.31.0693c10: 莊嚴。謂依論正理而發論端。深爲善美名論
T1605_.31.0693c11: 莊嚴。此復六種。一善自他宗。二言音圓滿。三
T1605_.31.0693c12: 無畏。四辯才。五敦肅。六應供
T1605_.31.0693c13: 第五論負。謂捨言言屈言過。捨言者。謂自發
T1605_.31.0693c14: 言稱己論失稱他論徳。言屈者。謂假託餘事
T1605_.31.0693c15: 方便而退。或説外事而捨本宗。或現忿怒憍
T1605_.31.0693c16: 慢覆藏等。如經廣説。言過者。略有九種。一
T1605_.31.0693c17: 雜亂。二麁獷。三不辯了。四無限量。五非義
T1605_.31.0693c18: 相應。六不應時。七不決定。八不顯了。九不
T1605_.31.0693c19: 相續
T1605_.31.0693c20: 第六論出離。謂觀察徳失令論出離或復不
T1605_.31.0693c21: 作。若知敵論非正法器時衆無徳自無善巧
T1605_.31.0693c22: 不應興論。若知敵論是正法器時衆有徳自
T1605_.31.0693c23: 有善巧方可興論
T1605_.31.0693c24: 第七論多所作法。略有三種。一善達自他宗
T1605_.31.0693c25: 由此堪能遍興談論。二無畏由此堪能處一
T1605_.31.0693c26: 切衆而興論端。三辯才由此堪能於諸問難
T1605_.31.0693c27: 皆善辯答
T1605_.31.0693c28: 復次若欲自求利益安樂。於諸論軌應善通
T1605_.31.0693c29: 達。不應與他而興諍論。如薄伽梵於大乘阿
T1605_.31.0694a01: 毘達磨經中説如是言。若諸菩薩欲勤精進
T1605_.31.0694a02: 修諸善品。欲行眞實法隨法行。欲善攝益一
T1605_.31.0694a03: 切有情。欲得速證阿耨多羅三藐三菩提者。
T1605_.31.0694a04: 當正觀察十二處法。不<#0694_1/>應與他共興諍論。何
T1605_.31.0694a05: 等十二。一者宣説證無上義微妙法時。其信
T1605_.31.0694a06: 解者甚爲難得。二者作受教心而請問者甚
T1605_.31.0694a07: 爲難得。三者時衆賢善觀察徳失甚爲難得。
T1605_.31.0694a08: 四者凡所興論能離六失甚爲難得。何等爲
T1605_.31.0694a09: 六。謂執著邪宗失。矯亂語失。所作語言不
T1605_.31.0694a10: 應時失。言退屈失。麁惡語失。心恚怒失。五
T1605_.31.0694a11: 者凡興論時不懷獷毒甚爲難得。六者凡興
T1605_.31.0694a12: 論時善護<#0694_2/>他心甚爲難得。七者凡興論時善
T1605_.31.0694a13: 護定心甚爲難得。八者凡興論時欲令己劣
T1605_.31.0694a14: 他得勝心甚爲難得。九者己劣他勝心不煩
T1605_.31.0694a15: 惱甚爲難得。十者心已煩惱得安隱住甚爲
T1605_.31.0694a16: 難得。十一者既不安住常修善法甚爲難得。
T1605_.31.0694a17: 十二者於諸善法既不恒修。心未得定能速
T1605_.31.0694a18: 得定。心已得定能速解脱甚爲難得
T1605_.31.0694a19: 何等祕密決擇。謂説餘義名句文身。隱密轉
T1605_.31.0694a20: 變更顯餘義。如契經言
T1605_.31.0694a21:     逆害於父母 王及二多聞
T1605_.31.0694a22:     誅國及隨行 是人説清淨
T1605_.31.0694a23: 又契經言
T1605_.31.0694a24:     不信不知恩 斷<#0694_3/>蜜無容處
T1605_.31.0694a25:     恒食人所吐 是最上丈夫
T1605_.31.0694a26: 又契經言
T1605_.31.0694a27:     覺不堅爲堅 善住於顛倒
T1605_.31.0694a28:     極煩惱所惱 得最上菩提
T1605_.31.0694a29: 又契經言。菩薩摩訶薩成就五法。施波羅蜜
T1605_.31.0694b01: 多速得圓滿。何等爲五。一者増益慳悋法性。
T1605_.31.0694b02: 二者於施有倦。三者憎惡乞求。四者無暫少
T1605_.31.0694b03: 施。五者遠離於施
T1605_.31.0694b04: 又契經言。菩薩摩訶薩成就五法名梵行者。
T1605_.31.0694b05: 成就第一清淨梵行。何等爲五。一者常求以
T1605_.31.0694b06: 欲離欲。二者捨斷欲法。三者欲貪已生即便
T1605_.31.0694b07: 堅執。四者怖治欲法。五者三二數<#0694_4/>貪
T1605_.31.0694b08: 何故此論名爲大乘阿毘達磨集。略有三義。
T1605_.31.0694b09: 謂等所集故。遍所集故。正所集故
T1605_.31.0694b10: 大乘阿毘達磨集論卷第七
T1605_.31.0694b11:
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev] 685 686 687 688 689 690 691 692 693 694 [Next] [Last] [行番号:/]   [返り点:/] [CITE]