【經文資訊】大正新脩大藏經 第三十冊 No. 1579《瑜伽師地論》CBETA 電子佛典 V1.47 普及版
# Taisho Tripitaka Vol. 30, No. 1579 瑜伽師地論, CBETA Chinese Electronic Tripitaka V1.47, Normalized Version
=========================================================================
T30n1579_p0785b01║
T30n1579_p0785b02║瑜伽師地論卷第八十七
T30n1579_p0785b03║
T30n1579_p0785b04║　　　　彌勒菩薩說
T30n1579_p0785b05║　　　　三藏法師玄奘奉　詔譯
T30n1579_p0785b06║攝事分中契經事行擇攝第一之三
T30n1579_p0785b07║復次嗢拖南曰。
T30n1579_p0785b08║　因勝利二智　　愚夫分位五
T30n1579_p0785b09║　二種見差別　　於斯聖教等
T30n1579_p0785b10║一切行因略有二種。一共。二不共。共因者。
T30n1579_p0785b11║謂喜為先因。由此喜故於彼彼生處。障
T30n1579_p0785b12║於厭離滋潤自體。為欲將生所生之處。
T30n1579_p0785b13║雖有一切煩惱為因。而於生處生喜者生。
T30n1579_p0785b14║非於彼起厭逆想者。又即此喜唯依色說。
T30n1579_p0785b15║宿因生已不待餘因究竟轉故。不共因者。
T30n1579_p0785b16║謂順苦樂非苦樂觸。望於受等所有心法
T30n1579_p0785b17║無間滅意及俱生名十種。色等望六種識。
T30n1579_p0785b18║由彼雖從先因所生。剎那剎那別待餘因
T30n1579_p0785b19║方得生起。
T30n1579_p0785b20║復次有解脫心有淨智見諸阿羅漢。有四
T30n1579_p0785b21║勝利。當知不與諸外道共。一於行時恒常
T30n1579_p0785b22║住性。二於住時無相住性。三往昔因所生
T30n1579_p0785b23║諸行任運歸滅。四後有行今因斷故當不復
T30n1579_p0785b24║生。為證如是四種勝利。有三漸次。謂學智
T30n1579_p0785b25║見為依止故。得厭離者於諸行中不生
T30n1579_p0785b26║喜樂。乃至不生耽湎而住。厭離為先而
T30n1579_p0785b27║得離欲。離欲為先心善解脫。自斯已後即
T30n1579_p0785b28║由如是心善解脫。恒常住。故無順無違。又
T30n1579_p0785b29║於行時或於住時。於一切相無復作意。
T30n1579_p0785c01║於無相界作意思惟。無相而住。能障於此
T30n1579_p0785c02║一切見趣先已永斷。況當為礙。彼由是二
T30n1579_p0785c03║若行若住乃至壽盡。便以無學內般涅槃而
T30n1579_p0785c04║般涅槃。先所生有於今永盡。當來諸行無
T30n1579_p0785c05║復更生。又由三分當知建立薩迦耶見以
T30n1579_p0785c06║為根本一切見趣。一由前際俱行故。二由
T30n1579_p0785c07║後際俱行故。三由前後際俱行故。前際俱
T30n1579_p0785c08║行者。謂如有一作是思惟。我於去世為曾
T30n1579_p0785c09║有耶。為曾無耶。曾為是誰。云何曾有。後際
T30n1579_p0785c10║俱行者。謂如有一作是思惟。我於來世
T30n1579_p0785c11║為當有耶。為當無耶。當為是誰。云何當
T30n1579_p0785c12║有。前後際俱行者。謂如有一作是思惟。我
T30n1579_p0785c13║曾有誰。誰當有我。今此有情來何所從。於
T30n1579_p0785c14║此沒已去何所至。又諸外道薩迦耶見以為
T30n1579_p0785c15║根本。有六十二諸惡見趣。謂四常見論。四一
T30n1579_p0785c16║分常見論。二無因論。四有邊無邊想論。四
T30n1579_p0785c17║不死矯亂論。如是十八諸惡見趣。是計前
T30n1579_p0785c18║際說我論者。又有十六有見想論。八無想
T30n1579_p0785c19║論。八非有想非無想論。七斷見論。五現法
T30n1579_p0785c20║涅槃論。此四十四諸惡見趣。是計後際說
T30n1579_p0785c21║我論者。如是計度後際論者。略攝有五。
T30n1579_p0785c22║一有想論。二無想論。三非有想非無想論。四
T30n1579_p0785c23║斷見論。五現法涅槃論。如是五種復略為
T30n1579_p0785c24║三。一常見論。二斷見論。三現法涅槃論。又
T30n1579_p0785c25║此一切諸惡見趣由六因緣而得建立。一
T30n1579_p0785c26║由因緣故。二由依教故。三由依靜慮故。
T30n1579_p0785c27║四由依世故。五由依諸見故。六由生處
T30n1579_p0785c28║故。由因緣者。謂彼一切薩迦耶見以為因
T30n1579_p0785c29║緣。由依教者。謂由依彼能顯見趣不正
T30n1579_p0786a01║法藏。師弟傳聞展轉相授為方便故。由依
T30n1579_p0786a02║靜慮者。謂以靜慮為依上故。於先所聞
T30n1579_p0786a03║先所信解而得決定。又此靜慮復有二種。
T30n1579_p0786a04║一與宿住隨念俱行。二與所得天眼俱行。
T30n1579_p0786a05║宿住隨念俱行者。謂計前際三常論中。由
T30n1579_p0786a06║下中上清淨差別。及於四種邊無邊論。由彼
T30n1579_p0786a07║憶念諸器世間成壞兩劫出現方便。若時憶
T30n1579_p0786a08║念成劫分位。爾時便生三種妄想。若有一向
T30n1579_p0786a09║憶念上下。下至無間奈落迦下。上至第四
T30n1579_p0786a10║靜慮之上。憶念如是分量邊際。便於世間
T30n1579_p0786a11║住有邊想。若有一向傍憶無際。便於世間
T30n1579_p0786a12║住無邊想。若有憶念二種俱行。便於世間
T30n1579_p0786a13║住二俱想。若時憶念壞劫分位。爾時便住
T30n1579_p0786a14║非有邊想非無邊想。諸器世間無所得故。復
T30n1579_p0786a15║有依止諸靜慮故。當知或說一分常論。或
T30n1579_p0786a16║說無因論。或說不死矯亂論。應知此中有
T30n1579_p0786a17║二淨天。一不善清淨。二善清淨。若唯能入世
T30n1579_p0786a18║俗定者。當知是天不善清淨。於諸諦中不
T30n1579_p0786a19║了達故。其心未得善解脫故。若能證入內
T30n1579_p0786a20║法定者。當知是天名善清淨。於諸諦中已
T30n1579_p0786a21║了達故。其心已得善解脫故。當知無亂亦
T30n1579_p0786a22║有二種。一無相無分別。二有相有分別。此中
T30n1579_p0786a23║第一是善清淨天。第二是不善清淨天。前清
T30n1579_p0786a24║淨天於自不死無亂而轉。是故說名不死
T30n1579_p0786a25║無亂。後不清淨若有依於不死無亂。有所
T30n1579_p0786a26║詰問。便託餘事矯亂避之。以於諸諦無相
T30n1579_p0786a27║心定不善巧故。先興心慮作是思惟。我等
T30n1579_p0786a28║既稱不死無亂。復有所餘不死無亂。於諸
T30n1579_p0786a29║聖諦無相心定。已得善巧。彼所成德望我
T30n1579_p0786b01║為勝。彼若於中詰問於我。我若記別或為
T30n1579_p0786b02║異記。或撥實有或許非有。彼於記別見如
T30n1579_p0786b03║是等諸過失已作是思惟。我於一切所詰
T30n1579_p0786b04║問中皆不應記。又於是中見有餘過。謂
T30n1579_p0786b05║他由此鑒我無知因。則輕笑不死無亂。有
T30n1579_p0786b06║行諂者作是思惟。我於此中應如是記。
T30n1579_p0786b07║非我淨天一切隱密皆許記別。謂自所證及
T30n1579_p0786b08║清淨道。如是思已故。設詭言而相矯亂。彼
T30n1579_p0786b09║既如是住邪思惟遍布其心。於彼最上清
T30n1579_p0786b10║淨天所。故稱我是不死無亂。由懷恐怖而
T30n1579_p0786b11║無記別。勿我劣昧為他所知。由是因緣不
T30n1579_p0786b12║能解脫。以此為室而自安處。又有愚戇專
T30n1579_p0786b13║修止行。不能以其諂詐方便矯設亂言。但
T30n1579_p0786b14║作是思。諸有來問我當反詰。隨彼所答我
T30n1579_p0786b15║當一切如言無減而印順之。由是計度有
T30n1579_p0786b16║差別故。建立四種。由依世者。謂依過去及
T30n1579_p0786b17║現在世起分別故。名計前際。依未來世
T30n1579_p0786b18║起分別故。名計後際。由依諸見者。謂依
T30n1579_p0786b19║三見如前應知。由依初見於現法中計
T30n1579_p0786b20║我有色。後或有色有想。或無有想。或非有想
T30n1579_p0786b21║非無想。依第二見於現法中計我無色。於
T30n1579_p0786b22║後所計如前應知。依第三見我論有二。
T30n1579_p0786b23║一者說我有色無色。二者說我非有色非無
T30n1579_p0786b24║色。餘如前說。又即計我是有色者。或言狹
T30n1579_p0786b25║小或言無量。計我無色當知亦爾。此二我
T30n1579_p0786b26║論依第三見立為二論。一者計我狹小。二
T30n1579_p0786b27║者計我無量。由是四種我論差別說。我有邊
T30n1579_p0786b28║說。我無邊說。我亦有邊亦無邊說。我非有邊
T30n1579_p0786b29║非無邊。隨其次第如前應知。又即依止如
T30n1579_p0786c01║是諸見及依我論。復宣說我清淨解脫。於
T30n1579_p0786c02║欲靜慮皆得自在。隨其所欲多住變化。如
T30n1579_p0786c03║其所欲安住靜慮。以清淨見遊戲受用方
T30n1579_p0786c04║便法樂。如是名為依諸見故。應知安立。
T30n1579_p0786c05║由生處者。謂我有一想乃至廣說。有一想
T30n1579_p0786c06║者。謂在無色空無邊處識無邊處。有種種想
T30n1579_p0786c07║者。謂在下地。即如所說隨其次第。應知
T30n1579_p0786c08║說我有狹小想。有無量想。一向有樂者。謂
T30n1579_p0786c09║在下三靜慮。一向有苦者。謂在捺落迦。有
T30n1579_p0786c10║樂有苦者。謂在鬼傍生人欲界天。有不苦
T30n1579_p0786c11║不樂者。謂在第四靜慮已上乃至非想非非
T30n1579_p0786c12║想處。又於如是諸外道處。當知總有三
T30n1579_p0786c13║種衰損。一者見及欲樂展轉相違論衰損。二
T30n1579_p0786c14║者依我無智論問記衰損。三者依法隨法行
T30n1579_p0786c15║證得衰損。此中三種。若計有想若計無
T30n1579_p0786c16║想。若計非有想非無想論者。及斷見論者。
T30n1579_p0786c17║或依責他為勝利論。或依免難為勝利
T30n1579_p0786c18║論而起計度。當知是名第一衰損。由彼諸
T30n1579_p0786c19║論計度後際。依未來世妄計於我為有無
T30n1579_p0786c20║故。依我無智論問記衰損者。謂於若諸雜
T30n1579_p0786c21║染若雜染處若能雜染。如是一切世俗勝義
T30n1579_p0786c22║二諦道理不如實知。由此無智有所趣向
T30n1579_p0786c23║以為先故。得有差別。從此無智何所趣
T30n1579_p0786c24║向。謂三四轉。一常無常等。二有邊無邊等。
T30n1579_p0786c25║三自作他作等。所以者何。彼由無智要先
T30n1579_p0786c26║趣向。如是差別後方問記。又於聖法毘奈
T30n1579_p0786c27║耶中。所有智者不可記事。於二道理不
T30n1579_p0786c28║容記故。謂世俗勝義二諦道理。此中四種
T30n1579_p0786c29║一向常論計前際者。及計前際無因論者
T30n1579_p0787a01║二種差別。皆先計我後方緣我一向常等諸
T30n1579_p0787a02║論差別。又即四種一分常論計前際者。彼
T30n1579_p0787a03║有差別。謂有一分緣常無常論。或有一分
T30n1579_p0787a04║緣非常非無常論。邊無邊等諸轉如前邊
T30n1579_p0787a05║無邊等。應知其相。若欲一切皆宿因作。名
T30n1579_p0787a06║自作論。若欲一切皆自在等變化因作。名他
T30n1579_p0787a07║作論。若欲少分自在天等變化因作一分不
T30n1579_p0787a08║爾。名俱作論。若無因作論名俱非作論。當
T30n1579_p0787a09║知是名第二依我無智論問記衰損。由彼
T30n1579_p0787a10║諸論計度前際依過現世妄分別。故依法
T30n1579_p0787a11║隨法行證得衰損者。謂有沙門若婆羅門。
T30n1579_p0787a12║不觀責他為勝利論。不觀免難為勝利
T30n1579_p0787a13║論。亦不依我無智諸論為求利養恭敬等
T30n1579_p0787a14║事樂欲開闡。於惡說法毘奈耶中而求出
T30n1579_p0787a15║家。唯除樂求出離解脫。當知彼是薄塵種
T30n1579_p0787a16║類。為性愚戇專修止行。彼由為得初靜慮
T30n1579_p0787a17║定教授教誡能於後際俱行見趣。及於前際
T30n1579_p0787a18║俱行見趣。不然許故。而得超過。於現法中
T30n1579_p0787a19║又能超過欲界諸結。證遠離喜。自斯已上
T30n1579_p0787a20║無聞無知。即於此中生涅槃想。如由彼故
T30n1579_p0787a21║證遠離喜。如是。或有由別因緣證得第
T30n1579_p0787a22║二第三靜慮無愛味樂。第四靜慮無苦樂受。
T30n1579_p0787a23║從此已上乃至非想非非想處。當知亦爾。
T30n1579_p0787a24║於種種想俱行苦樂受等差別。已超過故。
T30n1579_p0787a25║如是彼於趣諸取行不能超越。樂退還法。
T30n1579_p0787a26║未般涅槃。起涅槃慢。當知是名第三衰損。
T30n1579_p0787a27║此中如來自然證覺寂靜妙跡。於如所說
T30n1579_p0787a28║一切行相三種衰損。由五種相如實了知。
T30n1579_p0787a29║謂若彼自性。若彼諸見。若由無智彼得生
T30n1579_p0787b01║起。若所緣轉。若彼所緣麤弊過患及上出
T30n1579_p0787b02║離。於如是事如實了知。即出離中常自出
T30n1579_p0787b03║離。
T30n1579_p0787b04║復次有二智。能令見清淨。及見善清淨。謂
T30n1579_p0787b05║法住智及此為先涅槃智。法住智者。謂能了
T30n1579_p0787b06║知諸行自相種類差別。及能了知諸行共相
T30n1579_p0787b07║過患差別。謂於隨順若苦若樂不苦不樂三
T30n1579_p0787b08║位諸行方便。了知三苦等性。涅槃智者。謂
T30n1579_p0787b09║於如是一切行中。先起苦想後如是思。即
T30n1579_p0787b10║此一切有苦諸行無餘永斷。廣說乃至名為
T30n1579_p0787b11║涅槃。如是了知名涅槃智。即此二智令見
T30n1579_p0787b12║清淨及善清淨。要由二門正勤修習方令
T30n1579_p0787b13║彼淨。一自無力補特伽羅。因他教授能令
T30n1579_p0787b14║彼淨。二自有力補特伽羅。多聞思求能令彼
T30n1579_p0787b15║淨。此中第一補特伽羅。不聰利故。信等諸
T30n1579_p0787b16║根唯一味故。止觀所緣於少分法諦察忍轉。
T30n1579_p0787b17║與此相違當知第二補特伽羅。復有三種現
T30n1579_p0787b18║觀邊智。修習彼故見得清淨。一能順生無
T30n1579_p0787b19║漏智智。二無漏智。三無漏智後相續智。初
T30n1579_p0787b20║世間第一法所攝智。第二若住於彼能斷見
T30n1579_p0787b21║斷一切煩惱。第三煩惱斷後解脫相續智。
T30n1579_p0787b22║若住中智便名已入正性離生。超過異生
T30n1579_p0787b23║地。未得預流果。雖未剋證第三解脫預流
T30n1579_p0787b24║果智。於其中間所住剎那如未剋證。終無
T30n1579_p0787b25║中夭以時少故。從此無間必證第三。住此
T30n1579_p0787b26║位中如實現見所知境故。名見清淨。有餘
T30n1579_p0787b27║惑故非善清淨。若於此智更多修習成阿
T30n1579_p0787b28║羅漢。一切煩惱皆離繫故。名善清淨。又無
T30n1579_p0787b29║餘斷三相應智。一由不現行故。二由界
T30n1579_p0787c01║故。三由事故。不現行者。謂雖生起而不
T30n1579_p0787c02║染著。雖未永斷由數修習諸善法故。令
T30n1579_p0787c03║成遠分諸纏煩惱不復現行。界者三界。如
T30n1579_p0787c04║前應知。事謂二事。一煩惱事。二是苦事。又
T30n1579_p0787c05║於安樂利益隨逐諸離繫品五種界中。有寂
T30n1579_p0787c06║靜微妙勝功德等。乃至涅槃。為其最後。差
T30n1579_p0787c07║別應知。又於此中一切依持皆棄捨者。當
T30n1579_p0787c08║知割捨父母等事。又於中有生有後有無
T30n1579_p0787c09║復更生。如其次第當知說名無有相續無
T30n1579_p0787c10║取無生。又於三品由三種門為障礙故。當
T30n1579_p0787c11║知建立三結差別。謂未發趣故。雖已發趣
T30n1579_p0787c12║邪成立故。於正法中不正行故。即在家品
T30n1579_p0787c13║處惡說法毘奈耶中。而出家品處善說法毘
T30n1579_p0787c14║奈耶品。又行趣向逆流行者。解脫惡趣。成
T30n1579_p0787c15║就二種解脫決定。一者煩惱解脫決定。二者
T30n1579_p0787c16║後有解脫決定。由是因緣故名預流。乃至
T30n1579_p0787c17║廣說。又若證得阿羅漢果先在學地。於
T30n1579_p0787c18║諸行中已不執受我及我所。後於諸漏皆
T30n1579_p0787c19║得解脫。又與四種義相應故。當知是名阿
T30n1579_p0787c20║羅漢相。一者自事已究竟應作他事義故。
T30n1579_p0787c21║二者應得自義一切遍滿道理義故。三者
T30n1579_p0787c22║未來行因已永斷滅應證現法樂住義故。四
T30n1579_p0787c23║者超有學地入無學地相應義故。
T30n1579_p0787c24║復次愚位有五。若於中轉墮愚夫數。何等
T30n1579_p0787c25║為五。一不獲得俱生慧故。二不獲得從
T30n1579_p0787c26║聞他音緣生慧故。三不獲得真聖慧故。
T30n1579_p0787c27║四愚癡纏所纏縛故。五彼隨眠所隨縛故。
T30n1579_p0787c28║復有四種妄計我論。一者宣說諸行是我。
T30n1579_p0787c29║二者宣說我有諸行。三者宣說諸行屬我。
T30n1579_p0788a01║四者宣說我在行中。由二因緣妄計我論
T30n1579_p0788a02║作諸雜染。一執著故。二隨眠故。執著故者。
T30n1579_p0788a03║謂諸外道雖求解脫。由彼為障於一切種
T30n1579_p0788a04║不能獲得。隨眠故者。謂諸內法耽著境界。
T30n1579_p0788a05║暫時為障而非究竟。
T30n1579_p0788a06║復次若有我見若無我見。同緣諸行為境
T30n1579_p0788a07║事故。說名同分。而於彼事邪取正取染污
T30n1579_p0788a08║清淨等義別故。名不同分。又由四相於所
T30n1579_p0788a09║緣事。邪僻執著增上力故。能令我見作諸
T30n1579_p0788a10║雜染。一因緣故。二自性故。三由果故。四等
T30n1579_p0788a11║流故。因緣故者。謂二愚癡。一事愚癡。二見愚
T30n1579_p0788a12║癡。事愚癡者。由愚事故。先聞邪法。後起我
T30n1579_p0788a13║見。見愚癡者。謂愚見故。於見相應諸無明
T30n1579_p0788a14║觸。所生起受。妄計為我。由此為緣。恒為
T30n1579_p0788a15║我愛之所隨逐。復由此故常於我見不能
T30n1579_p0788a16║捨離。自性故者。謂二因緣之所攝受。等隨觀
T30n1579_p0788a17║察。於彼隨眠。不得遠離。由果故者。謂即
T30n1579_p0788a18║以彼薩迦耶見為依止故。不能遠離我慢
T30n1579_p0788a19║隨眠。是二隨眠增上力故。能引當來諸根令
T30n1579_p0788a20║起。由彼領納苦樂二受因。更發起計我我
T30n1579_p0788a21║所。不如正理思惟相應。意言分別謂我我
T30n1579_p0788a22║所有其領受。等流故者。謂由先因力所持
T30n1579_p0788a23║故。即見種子所隨逐意。後有意界。由前因
T30n1579_p0788a24║緣所熏修力而得成滿。即於如是後有意
T30n1579_p0788a25║中。有無明種及無明界。是二種子所隨逐
T30n1579_p0788a26║意所緣法界。彼由宿世依惡說法及毘奈耶
T30n1579_p0788a27║所生分別薩迦耶見以為依止。集成今界。
T30n1579_p0788a28║即由此界增上力故。發起俱生薩迦耶見。
T30n1579_p0788a29║於善說法毘奈耶中。亦復現行能為障礙。又
T30n1579_p0788b01║即此見由二種相六轉現行。一由世故。二
T30n1579_p0788b02║由慢故。由世故者。謂我於過去為曾有
T30n1579_p0788b03║耶。為曾無耶。乃至廣說如應當知。由慢故
T30n1579_p0788b04║者。謂我為勝。乃至廣說。彼於如是一切如
T30n1579_p0788b05║實不知不見。由此因緣不如正理起於
T30n1579_p0788b06║邪觀。又明位有三。謂聞他音如理作意。是
T30n1579_p0788b07║初明位。已能證入正性離生。是第二明位。心
T30n1579_p0788b08║善解脫阿羅漢果。是第三明位。其無明位
T30n1579_p0788b09║復有二種。一先。二後。隨眠位是先。諸纏位
T30n1579_p0788b10║為後。又約見修所斷有異。當知是名第二
T30n1579_p0788b11║差別。　復次是處世尊依自聖教。為欲顯示
T30n1579_p0788b12║善說發起。依他邪教。為欲顯示惡說失墜。
T30n1579_p0788b13║自有所說。後結集者。於法門中。稱為世尊
T30n1579_p0788b14║嗢拖南說。由二因緣善說法律名為發起
T30n1579_p0788b15║大果大利。惡說法律即為唐捐。一者於善說
T30n1579_p0788b16║法毘奈耶中。一切眾苦永離可得。謂三種
T30n1579_p0788b17║苦性。二者一切諸結永斷可得。謂下上分
T30n1579_p0788b18║結。於惡說法毘奈耶中。如是二事皆不可
T30n1579_p0788b19║得。彼由依止薩迦耶見。於諸行中心厭苦
T30n1579_p0788b20║苦。欲樂為依起茲勝解。願於當來無有
T30n1579_p0788b21║苦我。我無有苦。或復已斷即彼苦因及彼
T30n1579_p0788b22║當果。於未來世由二種相而生勝解。謂苦
T30n1579_p0788b23║未來當離於我。及我未來當無有苦。雖由
T30n1579_p0788b24║如是四種行相樂斷為依。離欲界欲生
T30n1579_p0788b25║初靜慮。次第乃至於彼非想非非想處若定
T30n1579_p0788b26║若生。由是因緣超越苦苦。而未能斷下
T30n1579_p0788b27║分諸結。未斷彼故。當知苦苦未永超越。彼
T30n1579_p0788b28║於壞行二苦斷中尚不生樂。何況能斷。
T30n1579_p0788b29║由彼隨順所未斷故。當知於順上分諸
T30n1579_p0788c01║結亦未能斷。住內法者。初修觀時。雖於
T30n1579_p0788c02║欲界未得離欲。有情勝故。而於三苦深心
T30n1579_p0788c03║厭離。依樂斷欲。於諸行中。用無我見
T30n1579_p0788c04║以為依止。發其勝解。願於未來無三苦
T30n1579_p0788c05║我我無三苦。彼初修習如是行已。於欲
T30n1579_p0788c06║界欲而得遠離。永斷苦苦。如前復生如
T30n1579_p0788c07║是勝解。當無彼我。我當無彼。如是行
T30n1579_p0788c08║者於其苦苦究竟解脫。亦永超越順下分
T30n1579_p0788c09║結。即於此道次第進修。乃至能得阿羅漢
T30n1579_p0788c10║果。若諸愚夫薩迦耶見以為依止。於永超
T30n1579_p0788c11║越壞行二苦。及永斷滅隨順上分一切結
T30n1579_p0788c12║中。謂我當無於不應怖妄生怖畏。尚不
T30n1579_p0788c13║起樂。況當能斷。又於是處由二因緣不
T30n1579_p0788c14║應生怖。謂唯有心住四識住。有轉有染。
T30n1579_p0788c15║又唯有心斷四識住。無轉無染。復有四依。
T30n1579_p0788c16║謂色受想行。復有四取。謂於欲見戒禁我
T30n1579_p0788c17║語所有欲貪。復有二緣。謂若所緣及若能
T30n1579_p0788c18║緣。復有六識。謂眼識等。復有二識住。謂煩
T30n1579_p0788c19║惱纏住及彼隨眠住。此中諸取增上力故。
T30n1579_p0788c20║以不如理分別為先。由我我所邪境界取。
T30n1579_p0788c21║由緣自相境界之取。由俱有依。此三因緣
T30n1579_p0788c22║令諸識轉。及令染污。復由三種。謂於現
T30n1579_p0788c23║法趣集諦故。緣未來苦我當如是。如是
T30n1579_p0788c24║愛故。於彼先因所生現苦。而安住故。復由
T30n1579_p0788c25║三種。謂趣樂位故。緣苦位故。安住不苦不
T30n1579_p0788c26║樂位故。復由三種。謂趣來世故。緣去世
T30n1579_p0788c27║故。住現世故。復由三種。謂由後有愛。趣
T30n1579_p0788c28║後有故。由彼彼喜樂愛。緣未來境界故。由
T30n1579_p0788c29║喜貪俱行愛。住現在已得境界故。復由
T30n1579_p0789a01║三種。由貪欲身繫。趣向隨順貪處事故。由
T30n1579_p0789a02║瞋恚身繫緣彼事故。由戒禁此實二取身
T30n1579_p0789a03║繫。住彼事故。中嗢拖南曰。
T30n1579_p0789a04║　果因與受　　世愛及繫
T30n1579_p0789a05║喜愛滋潤如前應知。謂如諸行因中宣說。
T30n1579_p0789a06║又即彼識如是轉時。於二生處當知結生
T30n1579_p0789a07║相續增廣。一於有色。二於無色。於有色處
T30n1579_p0789a08║依止中有而有去來。於無色處唯有徙
T30n1579_p0789a09║生。即於兩處乃至壽盡相續而住故。名為
T30n1579_p0789a10║住。當知此住欲界人中。有三分位。謂初入
T30n1579_p0789a11║胎識所滋潤。胎分圓滿。自胎而出。當知此
T30n1579_p0789a12║三復有差別。欲色無色如其次第。若有棄
T30n1579_p0789a13║捨如來所說識流轉道。而作是言。我當更
T30n1579_p0789a14║作別異施設。當知是人所施設者。其文有
T30n1579_p0789a15║異其義無別。但有言事。或餘智者於其異
T30n1579_p0789a16║文先示道理。後方詰問汝所施設別異者
T30n1579_p0789a17║何。彼於爾時茫然不了。或於後時自得達
T30n1579_p0789a18║鑑。於前所立如理諦觀。反生愚昧。由愚昧
T30n1579_p0789a19║故。自覺無知我本受持為惡非善。又十色
T30n1579_p0789a20║界名為色界。當知復有六種受界想界行
T30n1579_p0789a21║界。又於三位當知諸識解脫煩惱。謂於諸
T30n1579_p0789a22║行深見過患。能令諸纏遠分離故。於見
T30n1579_p0789a23║地中。一切外道諸繫隨眠永斷滅故。依止
T30n1579_p0789a24║修道得究竟故。又諸外道於所妄計一切
T30n1579_p0789a25║生處。謂大自在。那羅衍拏。及眾主等無量
T30n1579_p0789a26║品類。樂生彼故。名貪身繫。於他諸見異分
T30n1579_p0789a27║法中。深憎嫉故。名瞋身繫。依於邪願修梵
T30n1579_p0789a28║行故。於同梵行可樂法中。起增背故。由
T30n1579_p0789a29║此二緣於憎上戒學能為雜染。當知即彼
T30n1579_p0789b01║由戒禁取。於增上心學能為雜染。由此實
T30n1579_p0789b02║執取身繫故。於增上慧學能為雜染。如是
T30n1579_p0789b03║四法能於色身名身趣向所緣安立事中。令
T30n1579_p0789b04║心繫縛故。名身繫。又彼在意地故。意分別
T30n1579_p0789b05║故。意相應故。意隨眠故。染污意故。名意所
T30n1579_p0789b06║成。又彼斷者。謂緣彼境諸煩惱斷。非彼所
T30n1579_p0789b07║緣。即於彼境無倒解故。又由後有諸業煩
T30n1579_p0789b08║惱之所攝持。後有種識當知。於此依止建
T30n1579_p0789b09║立。彼無有故。當來三種如前所說。差別理
T30n1579_p0789b10║趣生長廣大。當知一切悉皆盡滅。又即由彼
T30n1579_p0789b11║無所住識。因分果分不復生長。諸道所攝
T30n1579_p0789b12║而得生長。又彼空解脫門為依止故。名無
T30n1579_p0789b13║所為。無願解脫門為依止故。名為喜足。無
T30n1579_p0789b14║相解脫門為依止故。說名為住。於彼愛樂
T30n1579_p0789b15║數修習故。得善解脫。一切隨眠永滅盡故。心
T30n1579_p0789b16║善解脫。從是已後逮得恒住。雖住諸行而
T30n1579_p0789b17║無所畏。已得諸蘊任運而滅。餘因斷故無
T30n1579_p0789b18║復更生。彼有漏識由永滅已。遍於十方皆
T30n1579_p0789b19║無所趣。唯除如影諸受與彼識蘊識樹。當
T30n1579_p0789b20║知如燈皆歸寂滅。即於有餘涅槃界中。依
T30n1579_p0789b21║初纏斷。說名寂靜。依第二斷。說名清涼。依
T30n1579_p0789b22║第三斷。說名宴默。又由三緣識趣識住皆
T30n1579_p0789b23║無所有。一由自然非染污故。二由所餘不
T30n1579_p0789b24║染污故。三由餘識助伴無故。　復次嗢拖
T30n1579_p0789b25║南曰。
T30n1579_p0789b26║　斷支實顯了　　行緣無等教
T30n1579_p0789b27║　四種有情眾　　道四究竟五
T30n1579_p0789b28║諸修斷者略由五支攝受。於斷能於諸行
T30n1579_p0789b29║如實顯了。一由身遠離故。二由心遠離故。
T30n1579_p0789c01║三由奢摩他品三摩地故。四由毘缽舍那品
T30n1579_p0789c02║三摩地故。五由常委所作故。
T30n1579_p0789c03║復次當知有十二種如實顯了行相。如攝異
T30n1579_p0789c04║門分說。謂聽聞各別善取惡取故。正教現量
T30n1579_p0789c05║比量境界故。自相共相故。如所有性盡所有
T30n1579_p0789c06║性故。入見究竟地故。
T30n1579_p0789c07║復次略有四種如實顯了行相道理智所緣
T30n1579_p0789c08║事。謂住內法異生。於率爾墮境所起受中。
T30n1579_p0789c09║不如實知增上力故。能令諸行流轉雜染。
T30n1579_p0789c10║如實知故能令清淨。復有在家異生。於欣
T30n1579_p0789c11║後有等所依中。不如實知增上力故。能令
T30n1579_p0789c12║諸行流轉雜染。與彼相違能令清淨。復有
T30n1579_p0789c13║諸外道。於所愛樂虛妄分別。定生喜愛。所
T30n1579_p0789c14║依行中不如實知增上力故。能令諸行流
T30n1579_p0789c15║轉雜染。與彼相違能令清淨。復有住於內
T30n1579_p0789c16║法有學。依諸根境所有妄念。於餘殘行不
T30n1579_p0789c17║如實知增上力故。流轉雜染。斷餘殘故便
T30n1579_p0789c18║得清淨。當知於此一切品中。諸清淨品皆
T30n1579_p0789c19║住內法。如是名為四所緣事。
T30n1579_p0789c20║復次由三因緣。如來所說教無與等。一者
T30n1579_p0789c21║宣說不共法故。二者宣說無倒法故。三者
T30n1579_p0789c22║宣說自覺法故。此中宣說。若趣薩迦耶集
T30n1579_p0789c23║行。即是趣苦集行。若趣薩迦耶滅行。即是
T30n1579_p0789c24║趣苦滅行。是名宣說不共法教。若復說言
T30n1579_p0789c25║此真實有。是名宣說無倒法教。若復說言
T30n1579_p0789c26║我如實知。是名宣說自覺法教。復有三種
T30n1579_p0789c27║諸行流轉差別。一者薩迦耶是諸有情染著
T30n1579_p0789c28║安足處所義故。二者世間是染著處敗壞義
T30n1579_p0789c29║故。三者有是染著者更生義故。
T30n1579_p0790a01║復次彼有情眾略有四種。何等為四。一者一
T30n1579_p0790a02║向安住可愛業果。即於此果耽著受用。謂
T30n1579_p0790a03║生天處專行放逸。二者一向因轉。謂希求
T30n1579_p0790a04║彼所有沙門若婆羅門。三者樂般涅槃諸有
T30n1579_p0790a05║情眾。四者諸雜種類。謂住於此或住於
T30n1579_p0790a06║果。耽著受用。或樂攝受當來愛果。或時時
T30n1579_p0790a07║修涅槃資糧。離諸放逸。於前三種有情眾
T30n1579_p0790a08║中。隨其所應當知世間彼集滅邊。及薩迦
T30n1579_p0790a09║耶彼集滅邊。於後第四有情眾中。當知薩
T30n1579_p0790a10║迦耶彼集彼滅趣道差別。
T30n1579_p0790a11║復次依二種道。當知施設四種行相。云何
T30n1579_p0790a12║依二種道。謂依見道及依修道。云何施設
T30n1579_p0790a13║四種行相。一應遍知行相。二應永斷行相。
T30n1579_p0790a14║三應作證行相。四應修習行相。如是四種。
T30n1579_p0790a15║三依見道。一依修道。入見道時諦現觀俱
T30n1579_p0790a16║能遍知。苦斷一分集證一分。滅於彼一分
T30n1579_p0790a17║能斷證者。於修道中為求無餘斷及證故。
T30n1579_p0790a18║如所得道應勤修習。因修如是諸思擇道
T30n1579_p0790a19║及修道故。永斷餘集證得餘滅。　復次證得
T30n1579_p0790a20║如是極究竟者。由五種相。應知究竟。何等
T30n1579_p0790a21║為五。謂已證得苦及苦因無餘盡故。堪作
T30n1579_p0790a22║他義一切自義皆圓滿故。證得畢竟斷及智
T30n1579_p0790a23║故。能入究竟涅槃城故。既得入已於其聖
T30n1579_p0790a24║住能安住故。於第一相有割愛等四種差
T30n1579_p0790a25║別。如前應知。於第二相有阿羅漢盡諸漏
T30n1579_p0790a26║等所有差別。如前應知。於第三相有畢竟
T30n1579_p0790a27║究竟一切行事皆悉斷故。有畢竟無垢一切
T30n1579_p0790a28║煩惱畢竟斷故。有畢竟梵行以為後邊。謂
T30n1579_p0790a29║已獲得彼對治故。於第四相譬如世間具
T30n1579_p0790b01║五種相名入宮城。隨闕一種不名為入。
T30n1579_p0790b02║如是要具與彼相似五種相故。當知名入
T30n1579_p0790b03║涅槃宮城。何等名具世間五相。一者闢宮
T30n1579_p0790b04║城門。二者超踰隍塹而不墮落。三者深起
T30n1579_p0790b05║果決而越度之。四者越隍塹已逼臨宮闕。
T30n1579_p0790b06║五者非自非餘之所希望。勝幢既仆徐入
T30n1579_p0790b07║中宮。如是入宮無諸罣礙。入涅槃宮亦復
T30n1579_p0790b08║如是。先斷能順五下分結。如彼闢門。次
T30n1579_p0790b09║於涅槃起深坑想。無明怖畏斷無餘故。如
T30n1579_p0790b10║超隍塹而不墮落。能到薩迦耶彼岸故。能
T30n1579_p0790b11║持最後身故。如彼果決而越度之。將入無
T30n1579_p0790b12║餘依涅槃界如逼宮闕。已斷有愛於諸境
T30n1579_p0790b13║界無復愛生。遍於一切憍慢不起而入涅
T30n1579_p0790b14║槃。如非自他之所希望。勝幢既仆徐入中
T30n1579_p0790b15║宮。如前所說五種因緣。入涅槃宮當知亦
T30n1579_p0790b16║爾。又既入已由二種相安住聖住。一由行
T30n1579_p0790b17║故。二由住故。行由三相應正了知。一不共
T30n1579_p0790b18║故。二無染故。三正依止所依止故。永斷順
T30n1579_p0790b19║五下分結故。於諸欲中畢竟離欲。即於是
T30n1579_p0790b20║處而遊行故。說名不共。於六恒住常攝受
T30n1579_p0790b21║故。名為無染。於一分法思擇遠離。謂惡象
T30n1579_p0790b22║馬等。於一分法思擇習近。謂衣服飲食等。
T30n1579_p0790b23║是名為正依止所依。如是於行善清淨已。
T30n1579_p0790b24║復由五相應了知住。謂若由此而住。若此
T30n1579_p0790b25║為依。若由此離繫。若此為依。若由此相應。
T30n1579_p0790b26║當知此中由不動心解脫而住。於一分法
T30n1579_p0790b27║思擇除遣。謂遊行散亂劬勞因緣身心疲怠。
T30n1579_p0790b28║於一分法思擇忍受。謂寒熱等。是名為依。
T30n1579_p0790b29║由於三種雜染離繫。謂見雜染及愛雜染
T30n1579_p0790c01║尋思雜染。由見雜染得離繫故。於後有中
T30n1579_p0790c02║心無動搖。由愛雜染得離繫故。於諸境界
T30n1579_p0790c03║不被漂淪。尋思雜染得離繫故。尋思唯善
T30n1579_p0790c04║無有不善。如是名為由此離繫。此依四種
T30n1579_p0790c05║靜慮無動三摩地。安住第一現法樂住。是名
T30n1579_p0790c06║為依。由與無學心善解脫。慧善解脫而共
T30n1579_p0790c07║相應。又離愛者。於第二身不復生故。於涅
T30n1579_p0790c08║槃舍無退轉故。剋證無上圓滿德故。由
T30n1579_p0790c09║此五相應知圓滿住第一住。
T30n1579_p0790c10║復次嗢拖南曰。
T30n1579_p0790c11║　二品總略三有異　　勝解斷流轉有性
T30n1579_p0790c12║　不善清淨善清淨　　善說惡說師等別
T30n1579_p0790c13║略由三處總攝一切黑品白品。一由所遍
T30n1579_p0790c14║知法故。二由遍知故。三由成遍知故。所
T30n1579_p0790c15║遍知法者。謂苦諦集諦。當知總攝一切黑
T30n1579_p0790c16║品。遍知者。謂滅諦。當知此攝白品一分。成
T30n1579_p0790c17║遍知者。謂補特伽羅及道諦。補特伽羅雖是
T30n1579_p0790c18║假有。當知亦是白品所攝。此即如來諸聖弟
T30n1579_p0790c19║子。於世俗諦及勝義諦。皆悉善巧。依二道
T30n1579_p0790c20║理如實隨觀。俱不可記。謂如來滅後。若
T30n1579_p0790c21║有若無。亦有亦無。非有非無。皆不可取亦
T30n1579_p0790c22║不可記。所以者何。且依勝義彼不可得。
T30n1579_p0790c23║況其滅後或有或無。若依世俗為於諸行
T30n1579_p0790c24║假立如來。為於涅槃若於諸行。如來滅後
T30n1579_p0790c25║無有一行流轉可得。爾時何處假立如來。
T30n1579_p0790c26║既無如來何有無等。若於涅槃。涅槃唯是
T30n1579_p0790c27║無行所顯。絕諸戲論。自內所證絕戲論故。
T30n1579_p0790c28║施設為有不應道理。亦復不應施設非有。
T30n1579_p0790c29║勿當損毀施設妙有寂靜涅槃。又此涅槃
T30n1579_p0791a01║極難知故。最微細故。說名甚深。種種非一。
T30n1579_p0791a02║諸行煩惱斷所顯故。說名廣大。現量比量及
T30n1579_p0791a03║正教量所不量故。說名無量。
T30n1579_p0791a04║復次由三因緣。內荷擔苦與外荷擔苦有
T30n1579_p0791a05║其差別。一所荷擔。二能荷擔。三荷擔時。謂外
T30n1579_p0791a06║荷擔色一分攝。或稈或薪或餘種類是所荷
T30n1579_p0791a07║擔。愚夫乃以一切諸行為所荷擔。又外荷
T30n1579_p0791a08║擔屬在身肩。是能荷擔。愚夫乃以一切愛
T30n1579_p0791a09║蘊為能荷擔。又外荷擔唯以現肩荷擔所
T30n1579_p0791a10║擔。愚夫乃以一切愛蘊荷擔所擔。欲捨所
T30n1579_p0791a11║擔要并除蘊。無別方便而能棄捨。乃至未
T30n1579_p0791a12║能捨所擔來恒常荷擔大重擔故。執持
T30n1579_p0791a13║尪劣微弱細軟不靜肩故。長時無間荷所擔
T30n1579_p0791a14║故。內有三德領受如是荷擔眾苦。外則不
T30n1579_p0791a15║然。是名二種荷擔差別。
T30n1579_p0791a16║復次由五種相。愚夫內縛與彼外縛而有
T30n1579_p0791a17║差別。謂彼外縛為色一分之所繫縛。或木
T30n1579_p0791a18║或鐵或索所繫。愚夫乃為諸行所縛。又彼
T30n1579_p0791a19║外縛他縛所縛。愚夫乃為自縛所縛。又彼
T30n1579_p0791a20║外縛易可了知縛縛因緣脫脫方便。愚夫內
T30n1579_p0791a21║縛一切難知。又彼外縛死後即無。愚夫內縛
T30n1579_p0791a22║死後諸行隨逐往來循環不捨。又彼外縛所
T30n1579_p0791a23║有出家能捨諸欲。便得解脫。一切怨讎不
T30n1579_p0791a24║能拘礙。愚夫內縛雖得離欲。乃至有頂尚
T30n1579_p0791a25║未能脫。況唯出家。當知此中在離欲位。魔
T30n1579_p0791a26║羅於彼不得自在。未離欲位便得自在。其
T30n1579_p0791a27║出家位未脫魔手。若在家位隨欲所作。未
T30n1579_p0791a28║離欲位魔縛所縛。由世間道雖生有頂未
T30n1579_p0791a29║脫魔罥。
T30n1579_p0791b01║復次略由四相。當知如來與慧解脫阿羅
T30n1579_p0791b02║漢等同分異分。由一種相說名同分。謂解
T30n1579_p0791b03║脫等故。由三種相說名異分。謂現等覺故。
T30n1579_p0791b04║能說法故。行正行故。此中如來無師自然
T30n1579_p0791b05║修三十七菩提分法現等正覺。等正覺已遍
T30n1579_p0791b06║依勝義。若於現法有能無能。若現見法不
T30n1579_p0791b07║現見法。於一切種皆悉了達。是名自然等
T30n1579_p0791b08║覺菩提。如是了達勝義法已。於其二障善
T30n1579_p0791b09║得解脫。謂并習氣諸煩惱障及所知障。與
T30n1579_p0791b10║諸天眾及餘世間。為解脫師獨一無二。當
T30n1579_p0791b11║知了達如是四相。是名自然等覺菩提。由
T30n1579_p0791b12║此不與諸聲聞共。又依他義作所作等能
T30n1579_p0791b13║說正法。由五種相當知不共。何等為五。
T30n1579_p0791b14║一者如來如實了知一切種道為道。一切種
T30n1579_p0791b15║非道為非道。二者知已如實宣說是道非
T30n1579_p0791b16║道。為令趣道不趣非道。三者若有如所
T30n1579_p0791b17║說道樂欲勤行。為令彼行攝受方便如理
T30n1579_p0791b18║所引作意正道。以教授門而為宣說。四者
T30n1579_p0791b19║彼如聖教行時。若有障礙止觀過失皆令
T30n1579_p0791b20║除遣。五者若有隨順彼法皆令攝受。是名
T30n1579_p0791b21║能說不同分法。此中正行不同分者。謂彼聲
T30n1579_p0791b22║聞先依如來後行正行。夫如來者無少所
T30n1579_p0791b23║依。又彼成就聲聞種性行於正行。而佛如
T30n1579_p0791b24║來成自種性。又彼聲聞或已成熟或當成熟。
T30n1579_p0791b25║非最後有菩薩身中二行可得。若未熟者彼
T30n1579_p0791b26║隨道行能熟當來成熟相續。若已熟者彼於
T30n1579_p0791b27║現法成大師。教如此二種如其聖教即如
T30n1579_p0791b28║是行。若隨道行彼於來世當證涅槃。若
T30n1579_p0791b29║於現法成大師。教彼依此身便證聖道道
T30n1579_p0791c01║果涅槃。即此聖道及聖道果。無損樂故名
T30n1579_p0791c02║如實法。饒益性故又說為善。
T30n1579_p0791c03║復次於諸行中略有二種無我勝解。一者聞
T30n1579_p0791c04║思增上勝解。二者修證增上勝解。此中聞思
T30n1579_p0791c05║增上勝解。能與修證增上勝解作生依止。
T30n1579_p0791c06║諸善男子淨信出家。雖復在此極善殷到。
T30n1579_p0791c07║且於其中不應喜足。要此為依於諸行中。
T30n1579_p0791c08║漸次修習無常等想。證得無我增上勝解。為
T30n1579_p0791c09║令彼證轉增勝故勤修觀解。
T30n1579_p0791c10║復次由四種相。應知諸行有二種斷。何等
T30n1579_p0791c11║為四。一諸纏斷故。二隨眠斷故。三後有諸
T30n1579_p0791c12║行因性斷故。四現在諸行染行斷故。如是
T30n1579_p0791c13║四種當知總說為二種斷。謂煩惱斷及以事
T30n1579_p0791c14║斷。前之二相名煩惱斷。後之二相說為事
T30n1579_p0791c15║斷。
T30n1579_p0791c16║復次於欲界中諸行流轉初中後位。當知略
T30n1579_p0791c17║有三種密苦。一者生時為其胎藏所覆障
T30n1579_p0791c18║故。有覆障苦。二者生已處嬰稚位多疾病
T30n1579_p0791c19║苦。三者衰耄諸根成熟有老死苦。又彼諸行
T30n1579_p0791c20║流轉生起初中後滅。當知即是三種苦滅。
T30n1579_p0791c21║復次有三有性。為斷彼故諸聖弟子當勤
T30n1579_p0791c22║修學。一依過去為因有性。由是因緣淨信
T30n1579_p0791c23║捨家趣於非家。深見過患厭棄諸欲。二依
T30n1579_p0791c24║未來所生諸行為因有性。三依現在未斷
T30n1579_p0791c25║意樂雜染有性。為斷如是三種有性故。
T30n1579_p0791c26║有三斷。謂無顧戀故。不欣樂故。斷離欲滅
T30n1579_p0791c27║界集成故。
T30n1579_p0791c28║復次於諸行中略有二種離增上慢觀無
T30n1579_p0791c29║我見。何等為二。一不善清淨。二善清淨。云
T30n1579_p0792a01║何名為不善清淨。謂如有一遠離而住。依
T30n1579_p0792a02║觀諸行無常性忍。由世間智於無我性發
T30n1579_p0792a03║生勝解。因此勝解於眼所識色乃至意所識
T30n1579_p0792a04║法等隨觀察。我我所相不現行故。說名為
T30n1579_p0792a05║斷。又能制伏四外繫所攝貪瞋癡三種所有。
T30n1579_p0792a06║謂貪欲身繫攝貪所有。瞋恚身繫攝瞋所有。
T30n1579_p0792a07║餘二身繫攝癡所有。當知此中極鄙穢義是
T30n1579_p0792a08║所有義。離增上慢無我智者如理作意。共相
T30n1579_p0792a09║應故定地攝故。當知此智由二因緣不善清
T30n1579_p0792a10║淨。一者即於此時。謂於趣入順決擇分善
T30n1579_p0792a11║根位時。有麤我慢隨入微細現行作意間無
T30n1579_p0792a12║間轉。由是因緣作如是念。我今於空能修
T30n1579_p0792a13║能證。空是我有。由是空故計我為勝。如空
T30n1579_p0792a14║無相及無所有當知亦爾。二者能令彼法現
T30n1579_p0792a15║行因緣。謂於諸欲或薩迦耶有染愛識。由
T30n1579_p0792a16║於如是有染愛識。不遍了知增上力故。便
T30n1579_p0792a17║為諸欲薩迦耶愛之所漂溺。由此意樂於
T30n1579_p0792a18║彼涅槃不能趣入。其心退還。如前已說。又
T30n1579_p0792a19║由八相能遍了知。遍了知故除諸過患。當
T30n1579_p0792a20║知是名極善清淨。離增上慢無我真智。又
T30n1579_p0792a21║於此中已滅壞故。滅壞法故。說名無常。諸
T30n1579_p0792a22║業煩惱所集成故。說名有為。由昔願力所
T30n1579_p0792a23║集成故。名思所造。從自種子現在外緣所
T30n1579_p0792a24║集成故。說名緣生。於未來世衰老法故。說
T30n1579_p0792a25║名盡法。死歿法故。說名歿法。未老死來為
T30n1579_p0792a26║疾病等種種災橫所逼惱故。名破壞法。由
T30n1579_p0792a27║依現量能離欲故能斷滅故。名於現法
T30n1579_p0792a28║得離欲法及以滅法。當知此中除離欲法及
T30n1579_p0792a29║以滅法。由所餘相略觀三世所有過患。由
T30n1579_p0792b01║所除相觀彼出離。若由如是過患出離遍
T30n1579_p0792b02║知。彼識名善遍知一切法中無有我性。名
T30n1579_p0792b03║諸法印。即此法印隨論道理法王所造。於
T30n1579_p0792b04║諸聖身不為惱害。隨喜能得一切聖財。由
T30n1579_p0792b05║此自然吉安超度生死廣大險難長道。是故
T30n1579_p0792b06║亦名眾聖法印。當知此中由前名通達智。
T30n1579_p0792b07║由後名善清淨見。
T30n1579_p0792b08║復次應知由五種相於內外法師及弟子
T30n1579_p0792b09║高下差別。一由住故。二由御眾故。三由論
T30n1579_p0792b10║決擇故。四由建立開顯道故。五由行故。謂
T30n1579_p0792b11║諸外道師及弟子。恒常住於憒鬧之住。內法
T30n1579_p0792b12║師弟時時住於極寂靜住。是名第一高下
T30n1579_p0792b13║差別。又外道師由自有量出家弟子。諸外道
T30n1579_p0792b14║僧說名有僧。由自有量在家弟子。諸外道眾
T30n1579_p0792b15║說名有眾。希彼一切共許為師故名眾師。
T30n1579_p0792b16║愚類眾生咸謂有德。是故說名共推善色。當
T30n1579_p0792b17║知如來與彼相違。雖為一切天及世間無
T30n1579_p0792b18║上大師。於彼同尊而無所冀。又外道師與
T30n1579_p0792b19║自弟子共興議論決擇之時。凡有所說展
T30n1579_p0792b20║轉意解。各各差別不相扶順。轉增愚昧非
T30n1579_p0792b21║淨其智。當知內法與彼相違。又外道師為
T30n1579_p0792b22║諸弟子。依止無因不平等因。施設建立開顯
T30n1579_p0792b23║其道。聽聞如是不正法故。為大羅剎嬈亂
T30n1579_p0792b24║其心。又由不正尋思相應非理作意其心散
T30n1579_p0792b25║動。以於他所懷勝負心咎責於他。若他反
T30n1579_p0792b26║詰便興卒暴。不審思擇。輕出言詞。自為
T30n1579_p0792b27║無因不平等因所覆藏故。名為雜染。由此
T30n1579_p0792b28║愚夫於染因緣。若自若他不如實知故。名
T30n1579_p0792b29║愚昧。離清淨故。名不明了。於清淨因不
T30n1579_p0792c01║善巧故。說名不善。又乃至於應所說語。
T30n1579_p0792c02║如所說語。是處說語。如是一切不如實
T30n1579_p0792c03║知。是故說彼為不知量。為不知因。當知內
T30n1579_p0792c04║法與彼相違。又諸外道師及弟子雖無異
T30n1579_p0792c05║說。所說無減無顛倒故。雖不流漫所說
T30n1579_p0792c06║無增無加益故。雖等所說義相似故。雖是
T30n1579_p0792c07║法說文平等故。雖復記別法及隨法。然於
T30n1579_p0792c08║同法樂為朋黨。當知彼於法隨法行自義
T30n1579_p0792c09║證得不放逸者。尚不能得。況縱逸者。彼由
T30n1579_p0792c10║如是不得自義。便為他論制伏。輕毀并彼
T30n1579_p0792c11║所受諸惡邪法。當知內法與彼相違。是名
T30n1579_p0792c12║五種高下差別。
T30n1579_p0792c13║復次由四種相。當知諸行非定苦染。又由
T30n1579_p0792c14║四相。非定樂淨。如是四相總依三事。何等
T30n1579_p0792c15║為三。一依生處故。二依受故。三依世故。
T30n1579_p0792c16║此中樂者。謂在第三靜慮。樂所隨者。謂在
T30n1579_p0792c17║人中。容有二種。喜樂遍者。謂在初二靜慮。
T30n1579_p0792c18║未永離樂者。謂在第四靜慮已上。此中苦
T30n1579_p0792c19║者。謂在餓鬼及以傍生。苦所隨者。謂在人
T30n1579_p0792c20║中。憂苦遍者。謂在那落迦。未永離苦者。謂
T30n1579_p0792c21║在上天眾中。當苦所隨故。又言樂者。謂不
T30n1579_p0792c22║苦不樂受現在前位。樂所隨者。謂苦受現在
T30n1579_p0792c23║前位。喜樂遍者。謂樂受現在前位。不永離
T30n1579_p0792c24║樂者。謂於一切位樂因所隨故。若與此相
T30n1579_p0792c25║違當知苦差別。又言樂者。謂順樂行及樂
T30n1579_p0792c26║已滅。樂所隨者。謂有樂因於未來世當生
T30n1579_p0792c27║起樂。喜樂遍者。謂於現在隨順樂處。未永
T30n1579_p0792c28║離樂者。謂餘三世。與此相違苦差別四。如
T30n1579_p0792c29║應當知。
T30n1579_p0793a01║瑜伽師地論卷第八十七