【經文資訊】大正新脩大藏經 第二十七冊 No. 1545《阿毘達磨大毘婆沙論》CBETA 電子佛典 V1.33 普及版
# Taisho Tripitaka Vol. 27, No. 1545 阿毘達磨大毘婆沙論, CBETA Chinese Electronic Tripitaka V1.33, Normalized Version
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T27n1545_p0936c01║
T27n1545_p0936c02║阿毘達磨大毘婆沙論卷第一百
T27n1545_p0936c03║八十七
T27n1545_p0936c04║
T27n1545_p0936c05║　　　　五百大阿羅漢等造
T27n1545_p0936c06║　　　　三藏法師玄奘奉　詔譯
T27n1545_p0936c07║　　見蘊第八中念住納息第一之一
T27n1545_p0936c08║有四念住。謂身受心法念住。如是等章。及
T27n1545_p0936c09║解章義既領會已。應廣分別。問何故作此
T27n1545_p0936c10║論。答為欲解釋契經義故。如契經說。有
T27n1545_p0936c11║四念住。謂身念住。乃至法念住。雖作是說
T27n1545_p0936c12║而不分別。若修身念住彼受耶。乃至廣說。
T27n1545_p0936c13║彼經是此論所依根本。彼所不分別者。今
T27n1545_p0936c14║盡應說故作斯論。然佛說有三種念住。一
T27n1545_p0936c15║自性念住。二相雜念住。三所緣念住。於何
T27n1545_p0936c16║處說自性念住耶。答如契經說。有一趣道
T27n1545_p0936c17║能令有情清淨超滅憂苦。謂四念住。何等為
T27n1545_p0936c18║四。謂於身循身觀念住。乃至於法循法觀
T27n1545_p0936c19║念住。復何處說相雜念住耶。答如契經說。
T27n1545_p0936c20║若有說。善法聚者即四念住。是為正說。所
T27n1545_p0936c21║以者何。淳具圓滿善法聚者唯四念住。何等
T27n1545_p0936c22║為四。謂於身循身觀。乃至廣說。復何處說
T27n1545_p0936c23║所緣念住耶。答如契經說。若有說。一切法
T27n1545_p0936c24║即四念住。是為正說。所以者何。具足攝受一
T27n1545_p0936c25║切法者唯四念住。何等為四。謂於身循身
T27n1545_p0936c26║觀念住。乃至廣說。此中三經標句如其次第。
T27n1545_p0936c27║別說自性相雜所緣念住。釋句皆說自性念
T27n1545_p0936c28║住。以循觀言俱目慧故。問何故世尊於標
T27n1545_p0936c29║句中。或說自性念住。或說相雜念住。或說
T27n1545_p0937a01║所緣念住。於釋句中唯說自性念住耶。答
T27n1545_p0937a02║欲令勝義念住無失壞故。念住有二種。一
T27n1545_p0937a03║勝義。二世俗。自性念住是勝義。餘是世俗。勝
T27n1545_p0937a04║義念住於一切時不可失壞。故佛於釋句
T27n1545_p0937a05║中皆說自性。有說。由自性念住力故相雜
T27n1545_p0937a06║所緣說名念住。有說。欲顯三種念住俱以
T27n1545_p0937a07║慧為自性故。謂一慧性由俱有法相雜助
T27n1545_p0937a08║伴。能有所作即名相雜念住。由所緣力能
T27n1545_p0937a09║遍隨觀即名所緣念住。由佛於契經中說
T27n1545_p0937a10║此三種念住故。阿毘達磨者亦於處處依
T27n1545_p0937a11║三種念住而作論。云何知然。如說。云何身
T27n1545_p0937a12║念住。謂緣身慧。乃至云何法念住。謂緣法慧。
T27n1545_p0937a13║是謂說自性念住處。此即契經所說。有一
T27n1545_p0937a14║趣道乃至廣說。如說。云何身念住。謂身增
T27n1545_p0937a15║上道所生有漏無漏善。乃至云何法念住。謂
T27n1545_p0937a16║法增上道所生有漏無漏善是。謂說相雜念
T27n1545_p0937a17║住處。此即契經所說。善法聚者。即四念住。乃
T27n1545_p0937a18║至廣說。如說。云何身念住。謂十色處及法處
T27n1545_p0937a19║所攝色。云何受念住。謂六受身。云何心念住。
T27n1545_p0937a20║謂六識身。云何法念住。謂受蘊所不攝非色
T27n1545_p0937a21║法處是。謂說所緣念住處。此即契經所說。
T27n1545_p0937a22║一切法者。即四念住。如是阿毘達磨所說與
T27n1545_p0937a23║契經相應。是故此中亦依三種念住而作
T27n1545_p0937a24║論。
T27n1545_p0937a25║問世尊為何等有情說自性念住。乃至為
T27n1545_p0937a26║何等有情說所緣念住耶。答為即愚彼三
T27n1545_p0937a27║種有情說三念住。謂愚自性念住者為說
T27n1545_p0937a28║自性念住。乃至愚所緣念住者為說所緣念
T27n1545_p0937a29║住。復次有情行有差別。謂初業等。為初
T27n1545_p0937b01║業者說所緣念住。為已習行說相雜念住。
T27n1545_p0937b02║為已超作意說自性念住。復次有情樂欲
T27n1545_p0937b03║有差別。謂廣略中樂略者為說自性念住。
T27n1545_p0937b04║樂中者為說相雜念住。樂廣者為說所緣
T27n1545_p0937b05║念住。復次有情根有差別。謂利中鈍為利
T27n1545_p0937b06║根說自性念住。為中根說相雜念住。為鈍
T27n1545_p0937b07║根說所緣念住。復次有情智有差別。謂開
T27n1545_p0937b08║發生智分別生智引導生智。開發生智為說
T27n1545_p0937b09║自性念住。分別生智為說相雜念住。引導生
T27n1545_p0937b10║智。為說所緣念住。為如是等所化有情故。
T27n1545_p0937b11║佛說此三種念住。
T27n1545_p0937b12║問此三念住誰斷煩惱。答唯相雜念住能斷
T27n1545_p0937b13║煩惱非餘。問何故自性念住不能斷煩惱
T27n1545_p0937b14║耶。答若離助伴唯慧不能斷煩惱故。問何
T27n1545_p0937b15║故所緣念住不能斷煩惱耶。答彼作意普
T27n1545_p0937b16║散故。唯總略所緣作意能斷煩惱。問何故相
T27n1545_p0937b17║雜念住能斷煩惱耶。答具二緣故。謂攝受
T27n1545_p0937b18║助伴故。及總略所緣作意故。問若爾。修餘念
T27n1545_p0937b19║住應成無用。答彼能引發相雜念住非為
T27n1545_p0937b20║無用。有說。斷有二種。一暫時斷。二究竟斷。
T27n1545_p0937b21║修餘念住能暫時斷故非無用。相雜念住復
T27n1545_p0937b22║有三種。謂聞思修所成差別。問此三何者能
T27n1545_p0937b23║斷煩惱。答修所成能斷煩惱非餘。問何故
T27n1545_p0937b24║聞所成不能斷煩惱耶。答此必依名乃於
T27n1545_p0937b25║義轉。唯不待名於義轉道能斷煩惱。問何
T27n1545_p0937b26║故思所成不能斷煩惱耶。答由此作意是
T27n1545_p0937b27║不定地所攝故。唯定地所攝道能斷煩惱。問
T27n1545_p0937b28║何故修所成能斷煩惱耶。答具二緣故。謂
T27n1545_p0937b29║不待名於義轉故。及定地所攝故。問若爾。
T27n1545_p0937c01║修餘二種應成無用。答彼能引發修所成
T27n1545_p0937c02║故。謂聞所成能引發思所成。思所成能引
T27n1545_p0937c03║發修所成。修所成能斷煩惱。故非無用。有
T27n1545_p0937c04║說。斷有二種。如前廣說。修所成念住復有
T27n1545_p0937c05║四種。謂身受心法。問此四何者能斷煩惱。答
T27n1545_p0937c06║法念住能斷煩惱非餘。問何故前三念住不
T27n1545_p0937c07║能斷煩惱耶。答彼是自相作意所攝故。唯
T27n1545_p0937c08║共相作意所攝道能斷煩惱。有說。彼一一蘊
T27n1545_p0937c09║各別緣故。要總緣四蘊五蘊或離蘊道能
T27n1545_p0937c10║斷煩惱。問若爾。修前三種應成無用。答能
T27n1545_p0937c11║引發法念住故。謂身念住能引受念住。受念
T27n1545_p0937c12║住能引心念住。心念住能引法念住。法念
T27n1545_p0937c13║住能斷煩惱。故非無用。有說。要先分別諸
T27n1545_p0937c14║蘊。後方能總緣而斷煩惱。故非無用。有說。
T27n1545_p0937c15║斷有二種。如前廣說。法念住復有二種。一
T27n1545_p0937c16║雜緣。二不雜緣。若緣想行蘊及無為名不
T27n1545_p0937c17║雜緣。若於五蘊或二二緣或三三緣或四四
T27n1545_p0937c18║緣或五總緣及無為名為雜緣。問此中何等
T27n1545_p0937c19║法念住。能斷煩惱。答二俱能斷。謂若緣苦
T27n1545_p0937c20║集道諦斷煩惱道。是雜緣法念住。若緣滅諦
T27n1545_p0937c21║斷煩惱道。是不雜緣法念住。
T27n1545_p0937c22║此中或總說一念住。謂大地法慧根慧力正
T27n1545_p0937c23║見擇法覺支。或說二。謂有漏無漏縛解繫不
T27n1545_p0937c24║繫。或說三。謂軟中上品。或聞思修所成。或
T27n1545_p0937c25║說四。謂身受心法。或說五。謂三界繫學無
T27n1545_p0937c26║學。或說六。謂有漏無漏各有軟中上品。或
T27n1545_p0937c27║說八。謂身受心法各有有漏無漏。或說九。
T27n1545_p0937c28║謂軟軟乃至上上。或說十二。謂身受心法各
T27n1545_p0937c29║有軟中上品。復有別說十二。如契經說。於
T27n1545_p0938a01║內身住循身觀。於外身住循身觀。於內外
T27n1545_p0938a02║身住循身觀。如身三種。乃至法亦爾。或說
T27n1545_p0938a03║十八。謂有漏無漏各有軟軟乃至上上品。或
T27n1545_p0938a04║說二十四。謂身受心法軟中上品各有有漏
T27n1545_p0938a05║無漏。或說三十六。謂身受心法各有軟軟乃
T27n1545_p0938a06║至上上品。復有別說三十六。如契經說。於
T27n1545_p0938a07║內身住厭逆想。於內身住不厭逆想。於內
T27n1545_p0938a08║身住俱離捨正念正知。如於內身。於外身
T27n1545_p0938a09║內外身亦爾。如於身有九。乃至於法亦爾。
T27n1545_p0938a10║或說七十二。謂身念住有漏無漏各有軟軟
T27n1545_p0938a11║乃至上上品。如身念住有十八。乃至法念住
T27n1545_p0938a12║亦爾。若約相續剎那分別則有無量念住。
T27n1545_p0938a13║問若爾者。世尊何故於一等廣說四念住。
T27n1545_p0938a14║於無量略說四念住耶。答為對治四顛倒
T27n1545_p0938a15║故。謂對治於不淨淨想顛倒故說身念住。
T27n1545_p0938a16║對治於苦樂想顛倒故說受念住。對治於
T27n1545_p0938a17║無常常想顛倒故說心念住。對治於無我
T27n1545_p0938a18║我想顛倒故說法念住。有說。為對治四食
T27n1545_p0938a19║故。謂對治段食故說身念住。對治觸食故
T27n1545_p0938a20║說受念住。對治識食故說心念住。對治意
T27n1545_p0938a21║思食故說法念住。有說。為對治四識住故。
T27n1545_p0938a22║謂對治色近行識住故說身念住。對治受
T27n1545_p0938a23║近行識住故說受念住。對治住彼識故說
T27n1545_p0938a24║心念住。對治想近行行近行識住故說法
T27n1545_p0938a25║念住。有說。為對治五蘊故。謂對治色蘊
T27n1545_p0938a26║故說身念住。對治受蘊故說受念住。對
T27n1545_p0938a27║治識蘊故說心念住。對治想蘊行蘊故說
T27n1545_p0938a28║法念住。有說。為對治四種不修故。謂
T27n1545_p0938a29║對治不修身故說身念住。對治不修戒故
T27n1545_p0938b01║說受念住。對治不修心故說心念住。對治
T27n1545_p0938b02║不修慧故說法念住。有說。與四修同法故。
T27n1545_p0938b03║說四念住。謂與修身同法故說身念住。與
T27n1545_p0938b04║修戒同法故說受念住。與修心同法故說
T27n1545_p0938b05║心念住。與修慧同法故說法念住。問念住
T27n1545_p0938b06║以何為自性。為以念為以慧耶。若以念
T27n1545_p0938b07║者。此說云何通。如說於身循身觀。乃至廣
T27n1545_p0938b08║說。若以慧者。何故名念住。又契經說當云
T27n1545_p0938b09║何通。如說於何處應觀念根。謂於四念
T27n1545_p0938b10║住。答應說慧為自性。問若爾。何故名念住
T27n1545_p0938b11║耶。答念於此住等住。各住故名念住。如象
T27n1545_p0938b12║馬等所住處名象馬等住。此亦如是。有說。
T27n1545_p0938b13║此由念力能於所緣起差別廣博作用。而
T27n1545_p0938b14║不失壞故名念住。有說。由念力故此瑜伽
T27n1545_p0938b15║師審記所緣。於所緣境忘已還憶。故名念
T27n1545_p0938b16║住。有說。此修行者於所緣中先以念安住
T27n1545_p0938b17║然後觀察。復於所緣先通達已後以念安
T27n1545_p0938b18║住為守護故。如守門者故名念住。有說。
T27n1545_p0938b19║此修行者於所緣境。先以念攝持。後以慧觀
T27n1545_p0938b20║察。而斷煩惱。譬如田夫先以左手攬取草
T27n1545_p0938b21║等。後以右手執鎌刈之。此亦如是。故名
T27n1545_p0938b22║念住。有說。此瑜伽師被念鎧甲。於心相續
T27n1545_p0938b23║上。執慧刀杖在生死陣中。不為煩惱怨
T27n1545_p0938b24║所降伏。而能降伏於彼故名念住。有說。為
T27n1545_p0938b25║遮取自性過故說名念住。若名慧住者便
T27n1545_p0938b26║有取自性過失。有說。為顯非唯自性能
T27n1545_p0938b27║有所作故名念住。由是等緣。但名念住不
T27n1545_p0938b28║名慧住。問契經所說復云何通。如說於何
T27n1545_p0938b29║處應觀念根謂於四念住。答以念根於
T27n1545_p0938c01║念住位作用增上故作是說。如信根於四
T27n1545_p0938c02║證淨位作用增上故。佛復說。於何處應觀
T27n1545_p0938c03║信根謂於四證淨。如是精進根於四正斷。
T27n1545_p0938c04║定根於四靜慮。慧根於四聖諦亦爾。故世
T27n1545_p0938c05║尊乃至復說。於何處應觀慧根於四聖諦。
T27n1545_p0938c06║此亦如是。是謂念住自性。
T27n1545_p0938c07║已說自性。所以今當說。何故名念住。念住
T27n1545_p0938c08║是何義。答念於此住等住各住。廣說如前。
T27n1545_p0938c09║已總說念住所以。一一所以今當說。問何故
T27n1545_p0938c10║名身念住。答此念住緣身故名身念住。問
T27n1545_p0938c11║餘念住亦緣身。謂受念住緣六受身。心念住
T27n1545_p0938c12║緣六識身。法念住緣六想身六思身等。何故
T27n1545_p0938c13║不皆名身念住耶。答此中所說緣身者。謂
T27n1545_p0938c14║緣色身。餘念住緣非色身故不名身念住。
T27n1545_p0938c15║有說。若緣麤顯易見。現見身者名身念住。
T27n1545_p0938c16║餘念住緣微隱難見難覺。不現見身故不
T27n1545_p0938c17║名身念住。有說。若所緣身是極微聚所成
T27n1545_p0938c18║者彼名身念住。餘所緣身非極微聚所成
T27n1545_p0938c19║故。彼不名身念住。有說。若緣於身而能知
T27n1545_p0938c20║所知俱時生者名身念住。餘雖緣身而能知
T27n1545_p0938c21║所知不俱生故不名身念住。雖法念住中
T27n1545_p0938c22║有俱生者以少故不說。如緣身故名身念
T27n1545_p0938c23║住。如是緣受故名受念住。緣心故名心念
T27n1545_p0938c24║住。緣法故名法念住。問一切皆是法一切皆
T27n1545_p0938c25║唯有法故。何故唯一名法念住非餘耶。答
T27n1545_p0938c26║雖一切皆是法。而但立一為法念住。如十
T27n1545_p0938c27║八界皆是法。而但立一為法界。十二處皆是
T27n1545_p0938c28║法。而但立一為法處如法界法處如是法
T27n1545_p0938c29║智擇法覺支。法隨念法證淨法無礙解法寶
T27n1545_p0939a01║法歸亦爾。有說。法念住有一名。餘念住有
T27n1545_p0939a02║二名。有說。法念住有共名。餘念住有共不
T27n1545_p0939a03║共名。有說。一切有為法由生所起。生是彼所
T27n1545_p0939a04║緣故名法念住。有說。一切法由名所顯。名
T27n1545_p0939a05║是彼所緣故名法念住。有說。諸有為相是一
T27n1545_p0939a06║切有為法之[巾*票]幟。印此諸相墮在彼所緣
T27n1545_p0939a07║中故名法念住。有說。空解脫門覺諸法法
T27n1545_p0939a08║性。此空攝在彼所緣中。故名法念住。問若
T27n1545_p0939a09║爾者。薩迦耶見亦覺諸法補特伽羅性。何故
T27n1545_p0939a10║不依彼立名耶。答彼非真實覺。此是真實
T27n1545_p0939a11║覺。故無有過。有說。慧能分別諸法自相共
T27n1545_p0939a12║相。安立諸法自相共相。損害事愚及所緣愚。
T27n1545_p0939a13║於諸法中不增減轉。此慧墮在彼所緣中。故
T27n1545_p0939a14║名法念住。有說。滅諦涅槃是勝義法常住不
T27n1545_p0939a15║變。此法攝在彼所緣中。故名法念住。有說。
T27n1545_p0939a16║此念住能緣多法。謂色非色相應不相應。有
T27n1545_p0939a17║所依無所依。有行相無行相。有所緣無所緣。
T27n1545_p0939a18║有警覺無警覺。是故名法念住。有說。身念住
T27n1545_p0939a19║緣身不緣緣身慧。受念住緣受不緣緣受
T27n1545_p0939a20║慧。心念住緣心不緣緣心慧。法念住緣身
T27n1545_p0939a21║亦緣緣身慧。緣受心法亦緣緣受心法慧。是
T27n1545_p0939a22║故唯此名法念住。有說。身念住緣身不緣
T27n1545_p0939a23║身生老無常。受念住緣受不緣受生老無常。
T27n1545_p0939a24║心念住緣心不緣心生老無常。法念住緣
T27n1545_p0939a25║身亦緣身生老無常。緣受心法亦緣受心法
T27n1545_p0939a26║生老無常。是故唯此名法念住。有說。齊此
T27n1545_p0939a27║諸瑜伽師我想一合想皆得止息。法想差別
T27n1545_p0939a28║想修習圓滿。故名法念住。謂瑜伽師分析
T27n1545_p0939a29║身已便計受為我分析受已。便計心為我
T27n1545_p0939b01║分析心已。便計法為我分析法已。便知
T27n1545_p0939b02║一切非我有情唯空行聚。是故齊此法想圓
T27n1545_p0939b03║滿名法念住。已說念住一一所以。彼次第今
T27n1545_p0939b04║當說。何故世尊先說身念住。乃至後說法
T27n1545_p0939b05║念住耶。答顯示隨順故。謂若如是次第顯
T27n1545_p0939b06║示則於文字言說隨順。有說。說受隨順故。
T27n1545_p0939b07║謂若作如是次第。則於師說及弟子受皆
T27n1545_p0939b08║得隨順。有說。此依生起次第故。次第有三
T27n1545_p0939b09║種。一生起次第。二顯示次第。三現觀次第。生
T27n1545_p0939b10║起次第者。如此念住。及靜慮無量無色解脫
T27n1545_p0939b11║勝處遍處等。顯示次第者。謂正斷神足根力
T27n1545_p0939b12║覺支道支等。現觀次第者。謂四聖諦。以瑜伽
T27n1545_p0939b13║師先起身念住故佛前說。乃至後起法念
T27n1545_p0939b14║住故佛後說。問因論生論。何故諸瑜伽師先
T27n1545_p0939b15║起身念住。乃至後起法念住耶。答依麤細
T27n1545_p0939b16║次第故。謂五蘊中色蘊最麤。故先觀察起身
T27n1545_p0939b17║念住。四無色蘊中受蘊最麤。故次觀察起受
T27n1545_p0939b18║念住。問受等無方所。如何可施設麤細耶。
T27n1545_p0939b19║答雖無方所麤細而有行相麤細。亦可施
T27n1545_p0939b20║設。此中受行相麤如說我手足等痛。又說
T27n1545_p0939b21║我受如是如是苦故。受等蘊雖非色而如
T27n1545_p0939b22║色施設麤細。四無色蘊中識蘊最細。而先想
T27n1545_p0939b23║行蘊觀察起心念住者。以想行蘊與涅槃
T27n1545_p0939b24║最微細法合施設故。彼最後觀察起法念
T27n1545_p0939b25║住。有說。從不可知本際以來男為女色女
T27n1545_p0939b26║為男色。是生染處。故先觀色起身念住。染
T27n1545_p0939b27║著此色由貪樂受。故次觀受。起受念住。貪
T27n1545_p0939b28║樂由於心不調伏。故次觀心起心念住。心
T27n1545_p0939b29║不調伏由煩惱未斷。故最後觀法起法念
T27n1545_p0939c01║住。有說以色可施設有增減。有取捨相似
T27n1545_p0939c02║相續故。先觀色起身念住。於觀色時起身
T27n1545_p0939c03║輕安及心輕安。由此為先引起樂受。故次
T27n1545_p0939c04║觀受起受念住。於觀受時。引起勝義境界
T27n1545_p0939c05║了別。故次觀識起心念住。彼作是念。若處
T27n1545_p0939c06║起心亦起心所。故最後觀法起法念住。有
T27n1545_p0939c07║說。身愚能持受愚乃至心愚能持法愚。非
T27n1545_p0939c08║身愚不轉能轉受愚。乃至非心愚不轉能
T27n1545_p0939c09║轉法愚故。四念住如是次第起。有說。身不
T27n1545_p0939c10║愚能引受不愚。乃至心不愚能引法不愚。
T27n1545_p0939c11║非身不愚不起能起受不愚。乃至非心不
T27n1545_p0939c12║愚不起能起法不愚。故四念住如是次第
T27n1545_p0939c13║起。有說。身觀能引受觀。乃至心觀能引法
T27n1545_p0939c14║觀。非身觀不起能起受觀。廣說如上。有
T27n1545_p0939c15║說。身觀與受觀為因為根為眼為道為
T27n1545_p0939c16║漸為能作為緣生為起集為等起。受觀
T27n1545_p0939c17║與心觀。心觀與法觀亦爾。餘如前說。有
T27n1545_p0939c18║說。身觀與受觀。為加行為門為依。乃至
T27n1545_p0939c19║心觀與法觀亦爾。餘如前說。有說。身觀與
T27n1545_p0939c20║受觀。為依止為跡處。乃至心觀與法觀亦
T27n1545_p0939c21║爾。餘如前說。問若爾。身觀復以誰為依止
T27n1545_p0939c22║跡處耶。答以先所得奢摩他相。為依止為
T27n1545_p0939c23║跡處。如說。彼先得不動奢摩他故。身輕煖
T27n1545_p0939c24║相從足至頂周遍積聚。由此能起身念住乃
T27n1545_p0939c25║至法念住。有說。彼於相續中分別諸處起
T27n1545_p0939c26║四念住。謂瑜伽師先欲知諸色處故。先分
T27n1545_p0939c27║別十色處及念處所攝色。是故先起身念住。
T27n1545_p0939c28║次即於法處分別諸受故。次起受念住。次
T27n1545_p0939c29║即於法處。分別想行蘊及三無為故。次起
T27n1545_p0940a01║法念住。彼復作是念。除此有何。即如實知
T27n1545_p0940a02║餘有意處。由此即分別意處。故最後起心
T27n1545_p0940a03║念住。諸瑜伽師若依自相觀則先起法念
T27n1545_p0940a04║住。後起心念住。若依共相觀則先起心念
T27n1545_p0940a05║住。後起法念住。故四念住如是次第起。
T27n1545_p0940a06║問為先起緣內念住。為先起緣外念住耶。
T27n1545_p0940a07║若爾有何過。若先起緣內念住者。經說云
T27n1545_p0940a08║何通。如說新學苾芻具淨尸羅意樂圓滿。
T27n1545_p0940a09║欲疾除斷欲貪瞋者。應往澹泊路詣死屍
T27n1545_p0940a10║所善取其相。或青淤或膿爛。乃至廣說。若
T27n1545_p0940a11║先起緣外念住者。餘經說復云何通。如說先
T27n1545_p0940a12║於內身住循身觀。次於外身。乃至廣說。答
T27n1545_p0940a13║應作是說。先起緣內念住。所以者何。以有
T27n1545_p0940a14║我故有我所。有我執故有我所執。有我
T27n1545_p0940a15║見故有我所見。有五我見故有十五我所
T27n1545_p0940a16║見。有我愚故有我所愚。有我愛故有眾具
T27n1545_p0940a17║愛。為長養內我求外資具故。問若爾。前所
T27n1545_p0940a18║引經云何通。答彼是念住加行非根本念住。
T27n1545_p0940a19║云何知然。即彼經說善取相已速還本處。
T27n1545_p0940a20║憶念先所取相。若能者善。若不能者復往屍
T27n1545_p0940a21║所。更善取相馳還本處。洗足入房敷座而
T27n1545_p0940a22║坐。以勝解作意令所取相明了現前。是名
T27n1545_p0940a23║念住加行。若時以外所取相置於內身。而
T27n1545_p0940a24║觀察者乃名入根本念住。有說。彼契經說。
T27n1545_p0940a25║果勝作意非念住位。云何知然。即彼經說。
T27n1545_p0940a26║彼新學苾芻得學意已。若欲往澹泊路者
T27n1545_p0940a27║隨欲而往。此中新學苾芻即預流者。及一來
T27n1545_p0940a28║者。故知彼契經說果勝作意非念住位。
T27n1545_p0940a29║如契經說。於內身住循身觀。於外身住
T27n1545_p0940b01║循身觀。於內外身住循身觀。乃至廣說。
T27n1545_p0940b02║問此中何者名內身等。何者名外身等答自
T27n1545_p0940b03║相續所攝色名內身。他相續所攝色。及非
T27n1545_p0940b04║有情數色名外身。內法外法說亦爾。自相續
T27n1545_p0940b05║所攝受名內受。他相續所攝受名外受。內心
T27n1545_p0940b06║外心說亦爾。有餘師說。有情數色名內身。
T27n1545_p0940b07║非有情數色名外身。內法外法說亦爾。受心
T27n1545_p0940b08║如前說。脅尊者言。現在名內。過去未來及
T27n1545_p0940b09║無為名外。問何故現在名內。過去未來及無
T27n1545_p0940b10║為名外耶。答以現在法多令有情攝受貪
T27n1545_p0940b11║著。非過去未來及無為故。此中於內身住
T27n1545_p0940b12║循身觀者。住內身自相觀。於外身住循身
T27n1545_p0940b13║觀者。住外身自相觀。於內外身住循身觀
T27n1545_p0940b14║者。住內外身共相觀。乃至法亦爾。有說。於
T27n1545_p0940b15║內身住循身觀者。住內身廣觀。於外身
T27n1545_p0940b16║住循身觀者。住外身廣觀。於內外身住循
T27n1545_p0940b17║身觀者。住內外身略觀。乃至法亦爾。有說。
T27n1545_p0940b18║於內身住循身觀者。對治我執。於外身
T27n1545_p0940b19║住循身觀者。對治我所執。於內外身住循
T27n1545_p0940b20║身觀者。對治我我所執。乃至法亦爾。如我
T27n1545_p0940b21║執我所執。我見我所見說亦如是。有說。於
T27n1545_p0940b22║內身住循身觀者。對治五我見。於外身
T27n1545_p0940b23║住循身觀者。對治十五我所見。於內外身
T27n1545_p0940b24║住循身觀者。對治二十種薩迦耶見。乃至法
T27n1545_p0940b25║亦爾。如我見我所見。如是我愚我所愚說亦
T27n1545_p0940b26║爾。有說。於內身住循身觀者。對治我愛。
T27n1545_p0940b27║於外身住循身觀者。對治眾具愛。於內外
T27n1545_p0940b28║身住循身觀者。對治俱愛。乃至法亦爾。問
T27n1545_p0940b29║齊何當言身念住。乃至法念住圓滿耶。答
T27n1545_p0940c01║由二緣故當知圓滿。一分別所緣。二善根
T27n1545_p0940c02║增。分別所緣者。謂若時能以剎那極微分
T27n1545_p0940c03║析所緣。或唯以剎那分析所緣。善根增者。
T27n1545_p0940c04║謂依下生中依中生上。齊此應知念住圓
T27n1545_p0940c05║滿。有說。由轉加行應知圓滿。謂瑜伽師先
T27n1545_p0940c06║分別身。分別身已轉身覺慧次分別受。
T27n1545_p0940c07║分別受已轉受覺慧次分別心。分別心已
T27n1545_p0940c08║轉心覺慧分別於法。譬如農夫引水溉田。
T27n1545_p0940c09║初畦滿已引溉第二。第二滿已引溉第三。第
T27n1545_p0940c10║三滿已引溉第四。此亦如是。有說。齊怨害
T27n1545_p0940c11║相成應知圓滿。怨害相有二種。一令不喜
T27n1545_p0940c12║樂。二令生瞋恚。此中但說令不喜樂名怨
T27n1545_p0940c13║害相。謂瑜伽師分別身已便於身不生喜
T27n1545_p0940c14║樂。而喜樂受等。分別受已復於受不生喜
T27n1545_p0940c15║樂。而喜樂心等。分別心已復於心不生喜
T27n1545_p0940c16║樂。而喜樂於法。分別法已。便於一切境界
T27n1545_p0940c17║不生喜樂應知。爾時念住圓滿。
T27n1545_p0940c18║說一切有部發智大毘婆沙論卷第一百八
T27n1545_p0940c19║十七