【經文資訊】大正新脩大藏經 第二十九冊 No. 1559《阿毘達磨俱舍釋論》CBETA 電子佛典 V1.16 普及版
# Taisho Tripitaka Vol. 29, No. 1559 阿毘達磨俱舍釋論, CBETA Chinese Electronic Tripitaka V1.16, Normalized Version
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T29n1559_p0285c05║
T29n1559_p0285c06║
T29n1559_p0285c07║阿毘達磨俱舍釋論卷第十九
T29n1559_p0285c08║
T29n1559_p0285c09║　　　　婆藪盤豆造
T29n1559_p0285c10║　　　　陳天竺三藏真諦譯
T29n1559_p0285c11║　　分別慧品第七之一
T29n1559_p0285c12║已說諸忍及諸智已。說正見及正智。諸忍為
T29n1559_p0285c13║非智。正智為非正見耶。偈曰。無垢忍非智。釋
T29n1559_p0285c14║曰。是前所說八種無流忍非智。是所應滅隨
T29n1559_p0285c15║眠疑惑未滅故。可說彼名見。決度尋覓為體
T29n1559_p0285c16║性故。如忍但是見性非智如此。偈曰。盡無生
T29n1559_p0285c17║非見。釋曰。盡智無生智非見。非決度尋覓為
T29n1559_p0285c18║性故。偈曰。異彼聖智二。釋曰。異於忍及盡智
T29n1559_p0285c19║無生智。所餘無流般若。亦見亦智。偈曰。餘智。
T29n1559_p0285c20║釋曰。世間般若一切皆是智。偈曰。見有六。釋
T29n1559_p0285c21║曰。五見及世間正見。此六種世間般若。名見
T29n1559_p0285c22║亦智。所餘非見但智。由幾量能攝一切智。由
T29n1559_p0285c23║十智。若略攝十智。唯有二智。偈曰。有流無
T29n1559_p0285c24║流智。釋曰。一切智不出二性。謂世智出世智。
T29n1559_p0285c25║此二中偈曰。第一名俗智。釋曰。有流智說名
T29n1559_p0285c26║世俗智。何以故。此智由多緣瓶衣男女等俗
T29n1559_p0285c27║類為境故。偈曰。無流智有二。法智及類智。釋
T29n1559_p0285c28║曰。無流分為二智。謂法智類智。以此二智合
T29n1559_p0285c29║前成三智。謂世俗智法智類智。此中偈曰。俗
T29n1559_p0286a01║智一切境。釋曰。一切有為無為法。皆是俗智
T29n1559_p0286a02║境。偈曰。欲苦等為境。法智。釋曰。法智者。
T29n1559_p0286a03║於欲界中以苦苦集苦滅苦滅對治為境。偈
T29n1559_p0286a04║曰。若類智。上苦等為境。釋曰。類智者。於
T29n1559_p0286a05║色無色界中以苦苦集苦滅苦滅對治為境。
T29n1559_p0286a06║偈曰。此二由諦異。成四。釋曰。法智類智。由
T29n1559_p0286a07║諦有差別故成四智。謂苦智集滅道智。由緣
T29n1559_p0286a08║四諦起故。偈曰。四更二。名盡無生智。釋曰。
T29n1559_p0286a09║法智類智。由境已成四種。於中若非無學正
T29n1559_p0286a10║見為性。名盡智無生智。偈曰。此智復初生。苦
T29n1559_p0286a11║集類智性。釋曰。此二智若初生。名盡智無生
T29n1559_p0286a12║智。以苦集類智為性。由苦集各四行相。緣有
T29n1559_p0286a13║頂陰為境界故。金剛譬三摩提。與此二所緣
T29n1559_p0286a14║境同不。若金剛譬三摩提緣苦集為境則與
T29n1559_p0286a15║二智同境。若緣滅道為境則與二智不同。偈
T29n1559_p0286a16║曰。從四他心智。釋曰。他心智從四智成。謂法
T29n1559_p0286a17║類道世俗智。此他心智。更須決判。偈曰。過地
T29n1559_p0286a18║根人上。釋曰。若過地心。下地不能知上。謂下
T29n1559_p0286a19║地定心不能知上地定心。若過根軟根不能
T29n1559_p0286a20║知上。謂信樂得人。及時解脫人道。不能知見
T29n1559_p0286a21║至得人及非時解脫人道。若過人下人不能
T29n1559_p0286a22║知上人心。謂阿那含阿羅漢聲聞獨覺佛道。
T29n1559_p0286a23║下不能知上。偈曰。滅未生不知。釋曰。若過去
T29n1559_p0286a24║未來他心。他心智則不能知。以現在他心為
T29n1559_p0286a25║境界故。復有何非所知。偈曰。法類互不知。釋
T29n1559_p0286a26║曰。法智種性他心智。不能知類智種性他心。
T29n1559_p0286a27║類智種性他心智。不能知法智種性他心。何
T29n1559_p0286a28║以故。此二心以欲界上界對治為境界故。於
T29n1559_p0286a29║見位中無他心智通。以時促故。見位得為他
T29n1559_p0286b01║心智境。此中若人由他心智。欲知見道心。先
T29n1559_p0286b02║作加行已。偈曰。見位初二念。聲聞犀喻二。
T29n1559_p0286b03║佛自然具知。釋曰。若聲聞修他心智。欲知見
T29n1559_p0286b04║道中他心。得知前二剎那心。謂法智忍法智。
T29n1559_p0286b05║知類智種性境。別加行所成故。是時於中修
T29n1559_p0286b06║彼他心智方便。此修觀人。已度至第十六心。
T29n1559_p0286b07║於中間不能得知。若犀角喻獨覺。欲知見道
T29n1559_p0286b08║中他心。得知三剎那心。謂前二心及第八集
T29n1559_p0286b09║類智心。由加行軟故。餘師說。知第一二第十
T29n1559_p0286b10║五心。佛世尊一切見道剎那心。不由加行心
T29n1559_p0286b11║知。但以自性心知。復次盡智無生智。此二有
T29n1559_p0286b12║何差別。偈曰。盡智於四諦。已知等決知。不更
T29n1559_p0286b13║應知等。說名無生智。釋曰。阿毘達磨藏云。
T29n1559_p0286b14║何者盡智。苦諦我已知厭。集諦我已斷除。滅
T29n1559_p0286b15║諦我已證得。道諦我已修習。以此義。是知見
T29n1559_p0286b16║明覺慧解先正對觀。是名盡智。何者無生智。
T29n1559_p0286b17║苦諦我已知厭。不更知厭。乃至道諦我已修
T29n1559_p0286b18║習。不更修習。以此義。是知乃至正對觀。是名
T29n1559_p0286b19║無生智。云何由無流智得知如此。由無流智
T29n1559_p0286b20║後智出。觀已得知如此。由後智有差別故。立
T29n1559_p0286b21║盡無生智有差別。罽賓國阿毘達磨師說如
T29n1559_p0286b22║此。有餘師說。由無流智得知此義。說盡無生
T29n1559_p0286b23║智為見者。為以一切名釋此義故。復次由證
T29n1559_p0286b24║智為性故名見。是故阿毘達磨藏中說。若法
T29n1559_p0286b25║是智即此法是見。復次為顯今所說見異前
T29n1559_p0286b26║所說見。如此名十智。謂法智類智世俗智他
T29n1559_p0286b27║心智苦智集智滅智道智盡智無生智。此中
T29n1559_p0286b28║世俗智。是一智一智分。法智是一智七智分。
T29n1559_p0286b29║類智亦爾。苦智是一智四智分。集智滅智亦
T29n1559_p0286c01║爾。道智是一智是五智分。他心智是一智四
T29n1559_p0286c02║智分。盡智是一智六智分。無生智亦爾。云何
T29n1559_p0286c03║智唯三。安立為十。偈曰。由自性對治。行相行
T29n1559_p0286c04║相境。加行作事辦。因圓故說十。釋曰。彼說由
T29n1559_p0286c05║七種因緣。安立智成十。一由自性故安立世
T29n1559_p0286c06║俗智。非能知真實義故。二由對治故安立法
T29n1559_p0286c07║類二智。由能對治欲界上界故。三由所緣相
T29n1559_p0286c08║異故安立苦集二智。不由境界體異故。四由
T29n1559_p0286c09║所緣相及境界體異故安立滅道二智。五由
T29n1559_p0286c10║加行異故安立他心智。何以故。由此智他心
T29n1559_p0286c11║法非所知故。唯欲知他心故。修加行人。得他
T29n1559_p0286c12║心智。六由作事已辦故安立盡智。由事已辦
T29n1559_p0286c13║人相續初生故。七由因緣圓滿故安立無生
T29n1559_p0286c14║智。以一切無流法為因故。是一切三界具對
T29n1559_p0286c15║治故。於前已說。法智唯能對治欲界。復次偈
T29n1559_p0286c16║曰。法智於滅諦。及道諦修道。是三界對治。釋
T29n1559_p0286c17║曰。滅道二法智。若修道所攝。能對治三界。偈
T29n1559_p0286c18║曰。類智非欲治。釋曰。類智一向不能對治欲
T29n1559_p0286c19║界。此智異二故。說具對治。此十種智中。幾智
T29n1559_p0286c20║有行相。復有幾行相。偈曰。法智及類智。有十
T29n1559_p0286c21║六行相。釋曰。此二智一一皆具十六行相。此
T29n1559_p0286c22║行相後當說。偈曰。俗智如不如。釋曰。世俗智
T29n1559_p0286c23║有十六行相。有別相能緣一切法通相別相
T29n1559_p0286c24║等故。偈曰。由自諦相四。釋曰。苦集滅道智。
T29n1559_p0286c25║由緣自諦行相起故。一一有四行相。偈曰。他
T29n1559_p0286c26║心智亦爾。無垢。釋曰。無流他心智。亦如此由
T29n1559_p0286c27║緣自諦行相故。亦成四行相。唯道智故。偈曰。
T29n1559_p0286c28║復有垢。如應知自相。釋曰。若有流他心智。是
T29n1559_p0286c29║自所應知心及心法如。如彼相思想亦爾。能
T29n1559_p0287a01║取別相為境故。此二種偈曰。緣一物為境。釋
T29n1559_p0287a02║曰。是時若緣心為境。不能緣心法為境。若緣
T29n1559_p0287a03║受不能緣想。如此等。若爾云何佛世尊說。若
T29n1559_p0287a04║心有欲如實能知。此心有欲。如此等心及心
T29n1559_p0287a05║法。不得一時取。譬如衣及衣垢非俱時取故。
T29n1559_p0287a06║有欲心者。有欲有二種。一相雜有欲。二相應
T29n1559_p0287a07║有欲。此中若心與欲相雜。由二義有欲。若異
T29n1559_p0287a08║此有流心由相應義。是故有欲。此經中所說
T29n1559_p0287a09║有欲。是相應有欲。若欲對治說名無欲。餘師
T29n1559_p0287a10║說如此。何以故。若與欲相應說名無欲。何有
T29n1559_p0287a11║與別惑相雜亦應成無欲。是義不然。何以
T29n1559_p0287a12║故。此心非欲對治故。若無染污心。非有欲非
T29n1559_p0287a13║無欲。不應成無欲如此等。是故與欲相應心。
T29n1559_p0287a14║此中說名有欲。乃至有癡無癡等。應知亦爾。
T29n1559_p0287a15║略心者是善心。由境界少故。散心者是染污
T29n1559_p0287a16║心。與散亂相應故。復次略心者與睡眠相應。
T29n1559_p0287a17║散心者所餘有染污心。西國諸師說如此。毘
T29n1559_p0287a18║婆沙師不許作此說。彼說。此一心亦略亦散。
T29n1559_p0287a19║染污睡眠相應故。若爾則與阿毘達磨藏相
T29n1559_p0287a20║違。彼藏云。若如實知略心。此智成四智。謂法
T29n1559_p0287a21║智類智世俗智道智。下劣心者。是染污心。與
T29n1559_p0287a22║懶惰相應故。上勝心者。是善心。與精進相
T29n1559_p0287a23║應故。小行心者。是染污心。或善小淨品所
T29n1559_p0287a24║治故。大行心者。翻於前心。由根價伴類隨從
T29n1559_p0287a25║力少多故。何以故。若有染污心則與二根相
T29n1559_p0287a26║應。若善心則與三善根相應。若染污心則少
T29n1559_p0287a27║價。不由功用所成故。若善心則大價。由多功
T29n1559_p0287a28║用所成故。若染污心。無未來同類修故。無多
T29n1559_p0287a29║伴類若善心有過去未來同類修故。有多伴
T29n1559_p0287b01║類。若染污心則少隨從。三陰所隨從故。若善
T29n1559_p0287b02║心則多隨從。四陰所隨從故。染污心力少。彼
T29n1559_p0287b03║所斷善根更相續故。善心力多。由一剎那苦
T29n1559_p0287b04║法智忍生。能殺害十惑永不生故。是故有染
T29n1559_p0287b05║污心說名小。善心說名大。動心者是染污心。
T29n1559_p0287b06║與掉起相應故。不動心者是善心。能對治彼
T29n1559_p0287b07║故。非寂靜心寂靜心亦爾。非定心者。是染污
T29n1559_p0287b08║心。與散亂相應故。定心者是善心。能對治彼
T29n1559_p0287b09║故。非修心者是染污心。非生修及事修所
T29n1559_p0287b10║修故。修心者是善心。生事二修所修故。非解
T29n1559_p0287b11║脫心者是染污心。由非自性解脫相續解脫
T29n1559_p0287b12║所解脫故。解脫心者是善心。由二解脫所解
T29n1559_p0287b13║脫故。毘婆沙師說如此。若作此解則不隨順
T29n1559_p0287b14║經。亦不能釋如此文句差別義。云何不隨順
T29n1559_p0287b15║經。如經言。云何心於內成略。若心與羸弱睡
T29n1559_p0287b16║眠相應。或於內攝持相應。不與毘缽舍那相
T29n1559_p0287b17║應。云何心於外成散。若心於五欲塵倒亂馳
T29n1559_p0287b18║動故。於前不已說耶。此心亦略亦散。已說
T29n1559_p0287b19║不應理。說睡眠相應染污心不立為散故。於
T29n1559_p0287b20║前不已說耶。與阿毘達磨藏相違。阿毘達磨
T29n1559_p0287b21║藏相違。此亦可然。但勿與經相違。云何不能
T29n1559_p0287b22║釋文句差別義。不說散下劣動不寂靜不定
T29n1559_p0287b23║非修非解脫心差別義故。略上勝等亦爾。若
T29n1559_p0287b24║非不已說諸文句差別義。同是染污心。由顯
T29n1559_p0287b25║彼過失差別故。同是善心。由顯彼功德差別
T29n1559_p0287b26║故。是故彼義差別已說。不救經相違故。此
T29n1559_p0287b27║所說義。非文句義。若於經中許此心是下
T29n1559_p0287b28║劣。心即是動心。汝釋可然。經中不說此義。經
T29n1559_p0287b29║言是時若心下劣。或疑欲下劣。於此時中輕
T29n1559_p0287c01║安三摩提捨覺分。非是修時。是時若心馳動。
T29n1559_p0287c02║或疑欲馳動。於此時中擇法精進喜覺分非
T29n1559_p0287c03║是修時。諸覺分為有散心修不思量。彼此中
T29n1559_p0287c04║說名修。由能令現前故。是故無失。此中若心
T29n1559_p0287c05║由懶惰勝。說名下劣。若心由掉起勝。說名
T29n1559_p0287c06║馳動。是故無失。如此等或共生故。是故我等
T29n1559_p0287c07║說。若心下劣即有馳動此語與密意相應。我
T29n1559_p0287c08║亦不遮。於經中意不爾故。我說如此。是汝所
T29n1559_p0287c09║說。一切欲相應心。說名有欲。何心與欲相應。
T29n1559_p0287c10║若汝言欲至得相應故。說與欲相應。無流心
T29n1559_p0287c11║應成有欲。謂有學心。若言緣欲為境界說名
T29n1559_p0287c12║有欲。阿羅漢心亦應有欲。何以故。此心有時
T29n1559_p0287c13║緣有流心分別有欲。由緣欲為境界故。是心
T29n1559_p0287c14║云何得成有流。若汝言緣通惑為境故。是故
T29n1559_p0287c15║說有欲。若爾是心但有癡非是有欲。由緣癡
T29n1559_p0287c16║為境界故。緣他心為境界心。不緣至得為境
T29n1559_p0287c17║界。非此心境界。緣欲為境界。是故不由欲相
T29n1559_p0287c18║應故心有欲。此中應知。若爾有欲心云何。與
T29n1559_p0287c19║欲相雜是名有欲。不與欲相雜。是名無欲。見
T29n1559_p0287c20║經意如此。餘經中所說是人心無欲無瞋無
T29n1559_p0287c21║癡。不迴轉為法。於欲界色界無色界依欲等
T29n1559_p0287c22║至得滅。故說此文。若爾於前為不已說耶。若
T29n1559_p0287c23║心與別惑相雜。由但不與欲相雜故。應成無
T29n1559_p0287c24║欲。由此經意則無過失。不得取此心為無欲。
T29n1559_p0287c25║云何不取。由經已說。此心有瞋有癡等。故勿
T29n1559_p0287c26║復廣論。應說本悉檀。為取他心行相。為取他
T29n1559_p0287c27║心所緣境。不取此二為境。不觀行相境界起
T29n1559_p0287c28║故。但知此心有欲。不能知色等境。是心生欲
T29n1559_p0287c29║處。若不爾。此心則緣色等為境界。若取他心
T29n1559_p0288a01║緣色等為境。他心智應成取自性。一切他心
T29n1559_p0288a02║智知物別相。謂心及心法。現世他相續。欲色
T29n1559_p0288a03║相應不相應為境界。於見位被遮。於修位中
T29n1559_p0288a04║得。非空無相不相應法盡智無生智所攝。無
T29n1559_p0288a05║間道所遮。此義應知。說他心智已。偈曰。後二
T29n1559_p0288a06║十四相。空無我所雜。釋曰。後二者。謂盡智
T29n1559_p0288a07║無生智。此二智行相有十四。離空無我二行
T29n1559_p0288a08║相故。此二雖緣真如。多緣虛假知。我生已盡。
T29n1559_p0288a09║我不見從此後更受別有。由觀中智力故。出
T29n1559_p0288a10║觀說如此言。為有無流別行相心。為無。若
T29n1559_p0288a11║依罽賓國師說。偈曰。無淨出十六。行相。釋
T29n1559_p0288a12║曰。彼說無無流行相出四諦十六行相心。偈
T29n1559_p0288a13║曰餘師有。釋曰。西國師說。阿毘達磨藏中說。
T29n1559_p0288a14║異十六心別有無流心。云何得知。彼藏云。若
T29n1559_p0288a15║不相應心。為得知與欲界相應法不得知。由
T29n1559_p0288a16║無常苦空無我。或由因集有緣得知。或有是
T29n1559_p0288a17║處有是義。由道理相應故得知。無是處無是
T29n1559_p0288a18║義。由道理不相應故得知。此執非彼藏義。謂
T29n1559_p0288a19║有是處有是義由道理相應故得知等。此何
T29n1559_p0288a20║為有是處有是義。由無常等相故得知。是彼
T29n1559_p0288a21║藏義。是義不然。何以故。於餘文中不說此義
T29n1559_p0288a22║故。如此執若是彼藏義。此文句於餘處亦必
T29n1559_p0288a23║定應說。彼藏云。由見諦所滅心。為知與欲界
T29n1559_p0288a24║相應法不。得知。由我由我所由斷由常由無
T29n1559_p0288a25║因由無事由非撥由勝由上由無等由極由
T29n1559_p0288a26║淨。由解脫由出離由不決由二心由疑由愛
T29n1559_p0288a27║著由瞋恚由高慢由不了。由如此非理相應
T29n1559_p0288a28║得知。若為結前此文句中應說前文句。謂有
T29n1559_p0288a29║是處有是義等。由不說故。是故知非是此義
T29n1559_p0288b01║四諦十六行相。為由名有十六。為由實物有
T29n1559_p0288b02║十六。餘師說。由實物唯有七。由名有十六。集
T29n1559_p0288b03║滅道行相。各共顯一物故。毘婆沙師說不爾。
T29n1559_p0288b04║彼說云何。偈曰。實物有十六。釋曰。此中隨屬
T29n1559_p0288b05║緣故無常。逼惱為性故苦。對治我所執故空。
T29n1559_p0288b06║對治我見故非我。同種子法道理故因。和合
T29n1559_p0288b07║顯現行故集。生所顯故有相應能成故緣譬
T29n1559_p0288b08║如土聚弋輪繩水等聚集故。能成瓶等果。此
T29n1559_p0288b09║法亦爾。諸陰斷絕故滅。能殺三火故靜。無災
T29n1559_p0288b10║橫故妙。出一切過失外故離。由行義故道。與
T29n1559_p0288b11║理相應故如。正所成就故行。一向過度故出。
T29n1559_p0288b12║復次一向不定故無常。負重故苦。由人所離
T29n1559_p0288b13║故空。不如意作故非我來義故因。生起故集。
T29n1559_p0288b14║行相應故有。為勝依故緣。無相應相應斷故
T29n1559_p0288b15║滅。三有為相所離故靜真實善故妙。極至止
T29n1559_p0288b16║息故離。能對治邪道故道。能對治不如故如。
T29n1559_p0288b17║順趣涅槃土故行。一切有對治故出。如我等
T29n1559_p0288b18║所信受今當說。生滅為法故無常。違意故苦
T29n1559_p0288b19║我所離故空。自非我故非我。因集有緣。如經
T29n1559_p0288b20║中說。是五取陰。依欲為根依欲為集。依欲為
T29n1559_p0288b21║生。依欲為有。有名應在後說。此四於欲有何
T29n1559_p0288b22║差別。愛欲有四種。於自體稱我起愛欲。名自
T29n1559_p0288b23║體無差別。愛欲。謂我應生名無差別後有愛
T29n1559_p0288b24║欲。謂我應生如此如此。名有差別後有愛欲
T29n1559_p0288b25║結生愛欲名受生愛欲。此中第一是苦初因
T29n1559_p0288b26║似根。譬如於果種子故名因。第二由前所。引
T29n1559_p0288b27║譬如果初出芽等故名集。第三是如此種類
T29n1559_p0288b28║苦緣。譬如於果田水土等為緣。何以故。由隨
T29n1559_p0288b29║田等緣於果中香味力熟威德差別得成故名
T29n1559_p0288c01║緣等。四即是生。從此生成故。譬如於果華
T29n1559_p0288c02║終故名有於愛欲行經中有二五二四有四
T29n1559_p0288c03║欲。生起事盡故滅。無苦故靜。如經言。比丘如
T29n1559_p0288c04║此諸行皆苦唯涅槃寂靜。無上故妙。不更迴
T29n1559_p0288c05║轉故離。由成路故道。如實生起故如。定淨故
T29n1559_p0288c06║行。如經偈言唯此道無餘。能清淨見故。永破
T29n1559_p0288c07║有故出。復次為對治常樂我所我見行故。修
T29n1559_p0288c08║無常苦空無我行相。為對治無因一因轉變
T29n1559_p0288c09║因知先因見行故。修因集有緣行相。為對治
T29n1559_p0288c10║無解脫見行故。修滅行相為對治計解脫為
T29n1559_p0288c11║苦見行故。修靜行相。為對治於定起美妙見
T29n1559_p0288c12║行故。修妙行相。為對治數數退故解脫非極
T29n1559_p0288c13║定見行故。修離行相。為對治無道邪道有餘
T29n1559_p0288c14║道此道更迴轉見行故。修道如行出行相。行
T29n1559_p0288c15║相是何法。偈曰。行相謂智慧。釋曰。若爾行相
T29n1559_p0288c16║不成智慧。智慧與別智慧不相應故。若執如
T29n1559_p0288c17║此則應道理。謂一切心及心法。於境界中取
T29n1559_p0288c18║差別名行相。為但智慧能取境差別耶。非。云
T29n1559_p0288c19║何。偈曰。共此緣境法。釋曰。般若及一切有境
T29n1559_p0288c20║界法。皆能取境差別。偈曰。所取別有法。釋
T29n1559_p0288c21║曰。若法是有一切必定取差別所取。若如此
T29n1559_p0288c22║執。此義則成。智慧是行相。復由取差別能觀
T29n1559_p0288c23║有法。復為餘法所觀。所餘有境界法。由取差
T29n1559_p0288c24║別能觀有法。復為餘法所觀。若無境界法。但
T29n1559_p0288c25║是取差別所觀。從此後是十種智。今當說善
T29n1559_p0288c26║等差別。偈曰。初智三餘善。釋曰。是一初智謂
T29n1559_p0288c27║世俗智最先所說故言初。此智有三性謂善
T29n1559_p0288c28║惡無記。所餘九智唯是善性。偈曰。此智通諸
T29n1559_p0288c29║地。釋曰。一切地者。謂欲界乃至有頂。偈曰。
T29n1559_p0289a01║法智六地。釋曰。法智於四定及未至中間定
T29n1559_p0289a02║所得。偈曰。類。九地。釋曰。類智於前六地及
T29n1559_p0289a03║三無色所得。偈曰。復六智。釋曰。苦集滅道盡
T29n1559_p0289a04║無生此六智。若通論亦於九地所得。若別論
T29n1559_p0289a05║法智所攝。則於六地得。若類智所攝。則於九
T29n1559_p0289a06║地得。偈曰。四定他心智。釋曰。他心智但於四
T29n1559_p0289a07║定得。非餘處。偈曰。欲色身依止。釋曰。此他
T29n1559_p0289a08║心智。於欲色界得修令現前。偈曰。法智依欲
T29n1559_p0289a09║身。釋曰。法智但依欲界身現前。非於色無色
T29n1559_p0289a10║界身可令現前。偈曰。餘智依三界。釋曰。何者
T29n1559_p0289a11║為餘智。除他心智及法智。所餘八智。分別諸
T29n1559_p0289a12║智地及依止已。以四念處攝諸智今當說。偈
T29n1559_p0289a13║曰。念處一滅智。釋曰。是一滅智名法念處。
T29n1559_p0289a14║偈曰。他心智三念。釋曰。他心智若緣他心起。
T29n1559_p0289a15║必定緣受想行等。偈曰。所餘四念處。釋曰。
T29n1559_p0289a16║除滅智他心智。所餘八智。通四念處攝。何智
T29n1559_p0289a17║幾智為所緣境。偈曰。法智境九智。釋曰。法智
T29n1559_p0289a18║緣九智為境。除類智。偈曰。類道智境九。釋
T29n1559_p0289a19║曰。類智亦緣九智為境。除法智。道智亦緣
T29n1559_p0289a20║九智為境。除世俗智。偈曰。苦集智境二。釋
T29n1559_p0289a21║曰。世俗智若他心智是有流。此二智是苦集
T29n1559_p0289a22║智境。偈曰。四智十。釋曰。世俗智他心智盡
T29n1559_p0289a23║智無生智此四智。緣十智為境。偈曰。非一。釋
T29n1559_p0289a24║曰。唯一滅智不緣智為境。緣無為法為境故。
T29n1559_p0289a25║偈曰。應合法有十。釋曰。為分別智境。於十種
T29n1559_p0289a26║法中應合十智。何者十法。偈曰。三界無流法。
T29n1559_p0289a27║無為二二種。釋曰。有為法分為八。欲界色界
T29n1559_p0289a28║無色界無流界。與心相應。與心不相應差別
T29n1559_p0289a29║故。無為分為二。善無記差別故。是名十法。此
T29n1559_p0289b01║云何合。何智緣幾。法為境。此中世俗智。緣一
T29n1559_p0289b02║切十法為境。法智緣五法為境。欲界及無流
T29n1559_p0289b03║四法善無為法。類智緣七法為境。色界無色
T29n1559_p0289b04║界及無流六法善無為法。苦智集智緣欲界
T29n1559_p0289b05║色界無色界六法為境。滅智但緣善無為一
T29n1559_p0289b06║法為境。道智緣無流二法為境。他心智緣三
T29n1559_p0289b07║法為境。欲界色界及無流相應法。盡智無生
T29n1559_p0289b08║智緣九法為境。除無記無為。由一智能知一
T29n1559_p0289b09║切法不。不得。雖不得。偈曰。世智除類初。一
T29n1559_p0289b10║智由無我。釋曰。世俗智除自類初剎那。一切
T29n1559_p0289b11║餘法由無我相能解。謂一切法無我。是自體
T29n1559_p0289b12║及自體共生諸法名自類。不能緣此法。有境
T29n1559_p0289b13║界及境界有差別故。共一境界故。最近同時
T29n1559_p0289b14║故。此智若是欲界智。是聞思二慧。若是色界
T29n1559_p0289b15║智。但是聞慧非修慧。修慧緣別地為境故。此
T29n1559_p0289b16║義已度。是義今當說。何人與幾智相應。若凡
T29n1559_p0289b17║夫人。但與一世俗智相應。若離欲凡夫人。
T29n1559_p0289b18║與他心智相應。復次若聖人。偈曰。一智應有
T29n1559_p0289b19║欲。於無流初念。釋曰。若未離欲聖人。若法
T29n1559_p0289b20║智忍初生剎那。與一世俗智相應。忍非智
T29n1559_p0289b21║故。偈曰。第二三應。釋曰。於苦法智剎那。與
T29n1559_p0289b22║三智相應。世俗智法智苦智。偈曰。上。於四一
T29n1559_p0289b23║一增。釋曰。從第二剎那上第四剎那。應知一
T29n1559_p0289b24║一智增。苦類智剎那苦類智增。集滅道法智
T29n1559_p0289b25║剎那集滅道智增。是故於道法智與七智相
T29n1559_p0289b26║應。若先離欲人。應知一切位中。他心智增相
T29n1559_p0289b27║應。復次於何位中修習得智有幾。偈曰。如生
T29n1559_p0289b28║彼所修。忍智於見位。未來。釋曰。於見道中若
T29n1559_p0289b29║忍若智正生。此二同類。於未來被修。是彼行
T29n1559_p0289c01║相有四亦被修。於見道中云何唯修同類智
T29n1559_p0289c02║及行相。未通達餘性故。偈曰。於中爾。世智
T29n1559_p0289c03║於三類。釋曰。於見道中世俗智是所修於苦
T29n1559_p0289c04║集滅三類智時。非法智時不能對觀一切諦
T29n1559_p0289c05║故。故偈曰。名對觀後智。釋曰。是故此世俗
T29n1559_p0289c06║智。說名對觀後智。於一一諦對觀最後時所
T29n1559_p0289c07║修故。云何於道類智不修此智。此道先由世
T29n1559_p0289c08║道。未曾對觀故。對觀不遍故。何以故。一切苦
T29n1559_p0289c09║可得遍知。一切集可得遍除。一切滅可得圓
T29n1559_p0289c10║證。道則不爾。不可圓修故。是故無對觀後。於
T29n1559_p0289c11║中不得修對觀後智。若爾是時一切集未皆
T29n1559_p0289c12║滅除。集類智亦無對觀後。不應得修對觀後
T29n1559_p0289c13║智。是義不然。何以故。見集諦所應滅集。皆已
T29n1559_p0289c14║滅盡故。道者是見諦所滅惑對治。不可一切
T29n1559_p0289c15║皆修令盡。由性多故。是故道有別異。有餘師
T29n1559_p0289c16║說由見道伴類故。此執不可取。為證不成就
T29n1559_p0289c17║故。對觀後世俗智。有時可令現前不一向。無
T29n1559_p0289c18║時可令現前。此云何。偈曰。此無生為法。釋
T29n1559_p0289c19║曰。此智於在觀及出觀位。一向不生為法。若
T29n1559_p0289c20║入觀不得生此智。以相違故。若出觀亦不得
T29n1559_p0289c21║生此智。以心麤故。若爾此云何可修。先未曾
T29n1559_p0289c22║得今始得故。今時云何得。若不可令現前生。
T29n1559_p0289c23║由至得故得。由得故得。此釋所未曾聞。是故
T29n1559_p0289c24║如此修必定不成。若執如此。修義得成。如宿
T29n1559_p0289c25║舊師說。彼說云何。由出世法功力故。此對觀
T29n1559_p0289c26║後智則是所修。云何已修觀後出觀人。緣四
T29n1559_p0289c27║諦為境。最勝世間智。今得現前。即彼是修如
T29n1559_p0289c28║此修即是至得。若得能現前彼依止相續。何
T29n1559_p0289c29║以故。若得性已性果必可得。毘婆沙師不樂
T29n1559_p0290a01║受此義。復次此世俗智。為依幾地修。隨見道
T29n1559_p0290a02║地。偈曰。自下地。釋曰。隨見道所依止地。或
T29n1559_p0290a03║即依此地。或依此地之下地。修世俗智。若是
T29n1559_p0290a04║道依止未至定地生。所修世俗智有二地。或
T29n1559_p0290a05║依未至定地。或依欲界地。乃至若見道依止
T29n1559_p0290a06║第四定地生。所修世俗智。或同或下。有此世
T29n1559_p0290a07║俗智。幾念處攝。偈曰。滅後。釋曰。若觀滅諦
T29n1559_p0290a08║已後。所得世俗智。是最後念處攝。謂法念處
T29n1559_p0290a09║由決判一世俗智。所餘應知。皆是四念處攝。
T29n1559_p0290a10║此觀後世俗智。偈曰。共諦相。釋曰。隨正對
T29n1559_p0290a11║觀諦所得。此智行相則同此諦行相。由說與
T29n1559_p0290a12║對觀同行相。則已說此智與彼所緣同諦。由
T29n1559_p0290a13║見道所得故。偈曰。用得。釋曰。世俗。智有二
T29n1559_p0290a14║種。一性法得。二修習得。由執此智共同類
T29n1559_p0290a15║起。於欲界色界四陰五陰為自性。偈曰。十六
T29n1559_p0290a16║六有欲。釋曰。所修此言流。若未離欲人。於
T29n1559_p0290a17║第十六道類智剎那中。有二智現在修。有六
T29n1559_p0290a18║智未來修。謂法智類智苦集滅道智。偈曰。離
T29n1559_p0290a19║欲人有七。釋曰。若人先已離欲。於道類智中。
T29n1559_p0290a20║他心智是第七所修。偈曰。有欲修道中。從此
T29n1559_p0290a21║上七修。釋曰。從第十六剎那上。於修道中乃
T29n1559_p0290a22║至未得離欲。於一切加行無間解脫增進道
T29n1559_p0290a23║中修七智。謂法智類智苦集滅道智世俗智。
T29n1559_p0290a24║若修世間道世俗世智。是現在修。若修出世
T29n1559_p0290a25║道。四種法智中。隨一是現在修。餘六智是
T29n1559_p0290a26║未來修。偈曰。七地勝通解。得不壞雜修。於無
T29n1559_p0290a27║間道。釋曰。七智所修此言流。七地者。四定三
T29n1559_p0290a28║無色。放彼離欲故名為勝。於五通慧通達不
T29n1559_p0290a29║壞性時。若有學人於雜修定位並論。在一切
T29n1559_p0290b01║無間道中。則修七智。如前所說。若修世俗道。
T29n1559_p0290b02║現在修世俗智。若修出世道。四種類智及二
T29n1559_p0290b03║種法智中。隨一現在修。通達不壞性時。不修
T29n1559_p0290b04║世俗智。非有頂對治故。此中應知。盡智為第
T29n1559_p0290b05║七。偈曰。上。諸八解脫道。釋曰。從離欲七地
T29n1559_p0290b06║上離欲有頂。於諸八解脫道中修七智。謂法
T29n1559_p0290b07║智類智苦集滅道智及他心智。不修世俗智。
T29n1559_p0290b08║非有頂對治故。若現在修四種類智。及二種
T29n1559_p0290b09║法智中。隨修一智。偈曰。學練根解脫。六七智
T29n1559_p0290b10║修餘。釋曰。若有學人。修練根時。於解脫道
T29n1559_p0290b11║中。若有欲人。但修六智。謂法智類智苦集滅
T29n1559_p0290b12║道智。若離欲人修七智。以他心智為第七。有
T29n1559_p0290b13║餘師說。世俗智於二位中所修。此二道於前
T29n1559_p0290b14║加行中。得修世俗智。偈曰。無間道六修。釋
T29n1559_p0290b15║曰。若已離欲未離欲有學人。修練根無間道
T29n1559_p0290b16║中。但修六智。如前。不得修世俗智。似見道
T29n1559_p0290b17║故。不得修他心智。一切無間道中所遮故。云
T29n1559_p0290b18║何遮非惑對治故。偈曰。有頂勝亦爾。釋曰。
T29n1559_p0290b19║若離欲有頂時。於諸無間道中如此修六智。
T29n1559_p0290b20║偈曰。於盡智修九。釋曰。離欲有頂時第九解
T29n1559_p0290b21║脫道。即名盡智。此中修九智。除無生智。偈
T29n1559_p0290b22║曰。得不壞修十。釋曰。若人本以不壞法為性。
T29n1559_p0290b23║此人於盡智位中。得修十智。得無生智故。偈
T29n1559_p0290b24║曰。練不壞解脫。釋曰。若人練根至不壞性。此
T29n1559_p0290b25║人於最後解脫道中。亦得修十智。偈曰。所說
T29n1559_p0290b26║餘修八。釋曰。何者為餘。離欲欲界時。第九解
T29n1559_p0290b27║脫道中。離欲七地五通慧。有學雜修定中。一
T29n1559_p0290b28║切解脫道。為通達不壞性。諸八解脫道中。一
T29n1559_p0290b29║切離欲人加行及增進道。於此一切道中得
T29n1559_p0290c01║修未來八智。除盡智無生智。若有學判如此。
T29n1559_p0290c02║若無學人五通慧雜修定。加行解脫道增進
T29n1559_p0290c03║道中。或修九智。或修十智。五通慧雜修定無
T29n1559_p0290c04║間道中。或修八智。或修九智。二通慧解脫道
T29n1559_p0290c05║中。由無記故。無未來修。若凡夫人欲界及三
T29n1559_p0290c06║定離欲。最後解脫道中。依定地修加行。三通
T29n1559_p0290c07║慧解脫道無量等功德攝。於時世俗智未來
T29n1559_p0290c08║修。他心智亦爾。除決擇分能善根見道伴類
T29n1559_p0290c09║故。於餘處得未曾得道時。但世俗智未來修。
T29n1559_p0290c10║復次於何道中所修智有幾地。世俗智者。隨
T29n1559_p0290c11║道所依地。此地或由道初得。以此地為依止。
T29n1559_p0290c12║未來修世俗智。無流道者。非一向隨道所依
T29n1559_p0290c13║地未來修。此云何。偈曰。為離此地欲。是得此
T29n1559_p0290c14║下修。釋曰。若為離欲此地修二種道。謂加行
T29n1559_p0290c15║道等。隨地由離欲初所得。或以此地為依止。
T29n1559_p0290c16║或以下地為依止。一切無流智必定是所修。
T29n1559_p0290c17║偈曰。有流於盡智。釋曰。於盡智生時。一切地
T29n1559_p0290c18║諸有流功德。凡是盡智所應得。皆是所修。謂
T29n1559_p0290c19║不淨觀。阿那波那。念處。無量八解脫等。譬如
T29n1559_p0290c20║同時繩斷諸被絞人一時氣通。復次此人已
T29n1559_p0290c21║至心自在王位。一切善根由至得故。並皆起
T29n1559_p0290c22║迎。譬如有人得大王位。由貢獻財物說國土
T29n1559_p0290c23║迎。隨有所得皆是所修不。於前若未得則是
T29n1559_p0290c24║所修。何以故。偈曰。先曾得非修。釋曰。若法
T29n1559_p0290c25║退已還得。此非所修。已修所棄捨故。為但得
T29n1559_p0290c26║為修為復有餘。非唯得。何以故。修有四種。一
T29n1559_p0290c27║得修。二習修。三對治修。四治淨修。此中偈
T29n1559_p0290c28║曰。得修及習修。是善有為修。對治治淨修。有
T29n1559_p0290c29║流諸法修。釋曰。得修習修者。謂修一切有為
T29n1559_p0291a01║善法。於未來有一修。於現在有二修。此二修
T29n1559_p0291a02║依前二正勤成。未生令生。已生令長。對治修
T29n1559_p0291a03║治淨修者。謂修諸有流法。此二修依後二正
T29n1559_p0291a04║勤成。未生令不生。已生令滅。若爾有流善法。
T29n1559_p0291a05║則具四修。若無流法。但有前二修。若染污及
T29n1559_p0291a06║無記法。但有後二修。西國阿毘達磨師說。有
T29n1559_p0291a07║六種修。四修同前。五守修。六擇修。守修是六
T29n1559_p0291a08║根修。擇修是身修。如經言。是六根已善調伏
T29n1559_p0291a09║已善修。復次經言。於身中有如此物。謂髮齒
T29n1559_p0291a10║爪毛等。廣說如經。如此於身簡擇故。自愛不
T29n1559_p0291a11║起。罽賓國師說。此二修入對治修及治淨修
T29n1559_p0291a12║攝。
T29n1559_p0291a13║阿毘達磨俱舍釋論卷第十九