T29n1558_p0140a18:T29n1558_p0140a19:T29n1558_p0140a20:阿毘達磨俱舍論卷第二十七
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T29n1558_p0140a22:
尊者世親造
T29n1558_p0140a23:[*]三藏法師玄奘奉 詔譯
T29n1558_p0140a24:分別智品第七之二T29n1558_p0140a25:如是已辯諸智差別,智所成[2]德今當顯示,
T29n1558_p0140a26:於中先辯佛不共德。且初成佛盡智位修不
T29n1558_p0140a27:共佛法有十八種。何謂十八?頌曰:
T29n1558_p0140a28:T29n1558_p0140a29:論曰:佛十力、四無畏、三念住及[3]大悲,如是
T29n1558_p0140b01:合名為十八不共法。唯於諸佛盡智時修,
T29n1558_p0140b02:餘聖所無,故名不共。且佛[4]十力相別云何?
T29n1558_p0140b03:頌曰:
T29n1558_p0140b04:T29n1558_p0140b05:T29n1558_p0140b06:T29n1558_p0140b07:T29n1558_p0140b08: T29n1558_p0140b09:論曰:佛十力者,一處非處智力,具以如來
T29n1558_p0140b10:十智為性;二業異熟智力,八智為性,謂除
T29n1558_p0140b11:滅道。三靜慮解脫等持等至智力,四根上下
T29n1558_p0140b12:智力,五種種勝解智力,六種種界智力,如是
T29n1558_p0140b13:四力皆九智性,謂除滅智。七遍趣行智力,或
T29n1558_p0140b14:聲顯此義有二途,若謂但緣能趣為境九
T29n1558_p0140b15:智除滅,若謂亦緣所趣為境十智為性。八
T29n1558_p0140b16:宿住隨念智力,九死生智力,如是二力皆俗
T29n1558_p0140b17:智性。十漏盡智力,或聲亦顯義有二途,若
T29n1558_p0140b18:謂但緣漏盡為境六智,除道、苦、集、他心。若
T29n1558_p0140b19:謂漏盡身中所得,十智為性。已辯自性。依
T29n1558_p0140b20:地別者,第八第九依四靜慮,餘八通依十一
T29n1558_p0140b21:地起,欲、四靜慮、未至、中間并四無色,名十一
T29n1558_p0140b22:地。已辯依地。依身別者,皆依[*]贍部男子佛
T29n1558_p0140b23:身。已辯依身。何故名力?以於一切所知境
T29n1558_p0140b24:中智無礙轉,故名為力。由此十力唯依佛
T29n1558_p0140b25:身,唯佛已除諸惑習氣於一切境隨欲能
T29n1558_p0140b26:知,餘此相違故不名力。如舍利子捨求度
T29n1558_p0140b27:人、不能觀知鷹所逐鴿前後二際生多少
T29n1558_p0140b28:等。如是諸佛遍於所知心力無邊。云何身
T29n1558_p0140b29:力?頌曰:
T29n1558_p0140c01:T29n1558_p0140c03:論曰:佛生身力等那羅延。有餘師言:佛身
T29n1558_p0140c04:[7]支節一一皆具那羅延力。大德法救說:諸
T29n1558_p0140c05:如來身力無邊,猶如心力。若異此者,則諸佛
T29n1558_p0140c06:身應不能持無邊心力。大覺獨覺及轉輪
T29n1558_p0140c07:王支節相連,如其次第,似龍蟠結連鎖相鈎,
T29n1558_p0140c08:故三相望力有勝劣。那羅延力其量云何?十
T29n1558_p0140c09:十倍增象等七力,謂凡象、香象、[8]摩訶諾健
T29n1558_p0140c10:那、鉢羅塞建提、伐浪伽、[9]遮怒羅、那羅延,
T29n1558_p0140c11:後後力增前前十倍。有說:前六十十倍增,
T29n1558_p0140c12:敵那羅延半身之力,此力一倍成那羅延。於
T29n1558_p0140c13:所說中唯多應理。如是身力觸處為性,謂
T29n1558_p0140c14:所觸中大種差別。有說:是造觸離七外別有。
T29n1558_p0140c15:佛四無畏相別云何?頌曰:
T29n1558_p0140c16:T29n1558_p0140c17:論曰:佛四無畏,如經廣說:一正等覺無畏,十
T29n1558_p0140c18:智為性,猶如初力。二漏永盡無畏,六十智
T29n1558_p0140c19:性,如第十力。三說障法無畏,八智為性,如
T29n1558_p0140c20:第二力。四說出道無畏,九十智性,如第七
T29n1558_p0140c21:力。如何於智立無畏名?此[10]無畏名目無怯
T29n1558_p0140c22:懼,由有智故不怯懼他,故無畏名目諸智
T29n1558_p0140c23:體。理實無畏是智所成,不應說言體即是
T29n1558_p0140c24:智。佛三念住相別云何?頌曰:
T29n1558_p0140c25:T29n1558_p0140c26:論曰:佛三念住,如經廣說。諸弟子眾一向恭
T29n1558_p0140c27:敬能正受行,如來緣之不生歡喜,捨而安
T29n1558_p0140c28:住正念正知,是謂如來第一念住。諸弟子眾
T29n1558_p0140c29:唯不恭敬不正受行,如來緣之不生憂慼,
T29n1558_p0141a01:捨而安住正念正知,是謂如來第二念住。諸
T29n1558_p0141a02:弟子眾一類恭敬能正受行,一類不敬不正
T29n1558_p0141a03:受行,如來緣之不生歡慼,捨而安住正念
T29n1558_p0141a04:正知,是謂如來第三念住。此三皆用念慧
T29n1558_p0141a05:為體。諸大聲聞亦於弟子順違俱境離歡
T29n1558_p0141a06:慼俱,此何名為不共佛法?唯佛於此并習
T29n1558_p0141a07:斷故。或諸弟子隨屬如來有順違俱應甚
T29n1558_p0141a08:歡慼,佛能不起可謂希奇。非屬諸聲聞
T29n1558_p0141a09:不起非奇特,故唯在佛得不共名。諸佛大
T29n1558_p0141a10:悲云何相別?頌曰:
T29n1558_p0141a11:T29n1558_p0141a13:論曰:如來大悲俗智為性,若異此者則不
T29n1558_p0141a14:能緣一切有情,亦不能作三苦行相,如
T29n1558_p0141a15:共有悲。此大悲名依何義立?依五義故此
T29n1558_p0141a16:立大名:一由資糧故大,謂大福德智慧資
T29n1558_p0141a17:糧所成辦故。二由行相故大,謂此力能於
T29n1558_p0141a18:三苦境作行相故。三由所緣故大,謂此總
T29n1558_p0141a19:以三界有情為所緣故。四由平等故大,謂
T29n1558_p0141a20:此等於一切有情作利樂故。五由上品故
T29n1558_p0141a21:大,謂最上品更無餘悲能齊此故。此與悲
T29n1558_p0141a22:異由八種因:一由自性,無癡無瞋自性異
T29n1558_p0141a23:故。二由行相,三苦一苦行相異故。三由所
T29n1558_p0141a24:緣,三界一界所緣異故。四由依地,第四靜慮
T29n1558_p0141a25:通餘異故。五由依身,唯佛通餘身有異故。
T29n1558_p0141a26:六由證得,離有頂欲證得異故。七由救濟,
T29n1558_p0141a27:事成希望救濟異故。八由哀愍,平等不等哀
T29n1558_p0141a28:愍異故。已[1]辯佛德異餘有情。諸佛相望法
T29n1558_p0141a29:皆等不?頌曰:
T29n1558_p0141b01:T29n1558_p0141b03:論曰:由三事故諸佛皆等,一由資糧等圓
T29n1558_p0141b04:滿故、二由法身等成辦故、三由利他等究
T29n1558_p0141b05:竟故。由壽種姓身量等殊,諸佛相望容有
T29n1558_p0141b06:差別。壽異謂佛壽有短長,種異謂佛生[2]剎
T29n1558_p0141b07:帝利、[3]婆羅門種,姓異謂佛姓[4]喬答摩、[5]迦葉
T29n1558_p0141b08:波等。量異謂佛身有小大。等言顯諸佛法
T29n1558_p0141b09:住久近等。如是有異,由出世時所化有情機
T29n1558_p0141b10:宜別故。諸有智者思惟如來三種圓德深
T29n1558_p0141b11:生愛敬。其三者何?一因圓德、二果圓德、
T29n1558_p0141b12:三恩圓德。初因圓德復有四種:一無餘修,
T29n1558_p0141b13:福德智慧二種資糧修無遺故。二長時修,
T29n1558_p0141b14:經三大劫阿僧企[*]耶修無倦故。三無間修,
T29n1558_p0141b15:精勤勇猛剎那剎那修無廢故。四尊重修,恭
T29n1558_p0141b16:敬所學無所顧惜修無慢故。次果圓德亦
T29n1558_p0141b17:有四種:一智圓德、二斷圓德、三威勢圓德、
T29n1558_p0141b18:四色身圓德。智圓德有四種:一、無師智;二、一
T29n1558_p0141b19:切智;三、一切種智;四、無功用智。斷圓德有四
T29n1558_p0141b20:種:一、一切煩惱斷;二、一切定障斷;三、畢竟斷;
T29n1558_p0141b21:四、并習斷。威勢圓德有四種:一於外境化
T29n1558_p0141b22:變住持自在威勢、二於壽量若促若延自在
T29n1558_p0141b23:威勢、三於空障極遠速行小大相入自在威
T29n1558_p0141b24:勢、四令世[6]間種種本性法爾轉勝希奇威
T29n1558_p0141b25:勢。威勢圓德復有四種:一難化必能化、二
T29n1558_p0141b26:答難必決疑、三立教必出離、四惡黨必能
T29n1558_p0141b27:伏。色身圓德有四種:一具眾相;二具隨好;
T29n1558_p0141b28:三具[7]大力;四內身骨堅越金剛,外發神光
T29n1558_p0141b29:踰百千日。後恩圓德亦有四種,謂令永解
T29n1558_p0141c01:脫三惡趣生死,或能安置善趣三乘。總說如
T29n1558_p0141c02:來圓德如是,若別分析則有無邊,唯佛世
T29n1558_p0141c03:尊能知能說,要留命行經多大[8]劫阿僧企
T29n1558_p0141c04:[*]耶說乃可盡。如是則顯佛世尊身具有無
T29n1558_p0141c05:邊殊勝奇特因果恩德如大寶山。有諸愚
T29n1558_p0141c06:夫自乏眾德,雖聞如是佛功德山及所說
T29n1558_p0141c07:法不能信重。諸有智者聞說如斯生信
T29n1558_p0141c08:重心徹於骨髓,彼由一念極信重心轉滅
T29n1558_p0141c09:無邊不定惡業,攝受殊勝人天涅槃,故說如
T29n1558_p0141c10:來出現於世,為諸智者無上福田,依之引
T29n1558_p0141c11:生不空可愛殊勝速疾究竟果故。如薄伽梵
T29n1558_p0141c12:自說頌[9]言:
T29n1558_p0141c13:T29n1558_p0141c15:已說如來不共功德,共功德今當[*]辯。頌曰:
T29n1558_p0141c16:T29n1558_p0141c18:論曰:世尊復有無量功德,與餘聖者及異
T29n1558_p0141c19:生共,謂無諍、願智、無礙解、通、靜慮、無色等至
T29n1558_p0141c20:等持、無量、解脫、勝處、遍處等,隨其所應。謂前
T29n1558_p0141c21:三門唯共餘聖,通靜慮等亦共異生。前三門
T29n1558_p0141c22:中且辯無諍。頌曰:
T29n1558_p0141c23:T29n1558_p0141c25:論曰:言無諍者,謂阿羅漢觀有情[11]苦由煩
T29n1558_p0141c26:惱生,自知己身福田中勝,恐他煩惱復緣
T29n1558_p0141c27:己生,故思引發如是相智,由此方便令他
T29n1558_p0141c28:有情不緣己身生貪瞋等。此行能息諸有
T29n1558_p0141c29:情類煩惱諍故得無諍名。此行但以俗智
T29n1558_p0142a01:為性,第四靜慮為其所依,樂通行中最為
T29n1558_p0142a02:勝故。不動應果能起非餘,餘尚不能自防
T29n1558_p0142a03:起惑,況能止息他身煩惱。此唯依止三洲
T29n1558_p0142a04:人身,緣欲未來有事煩惱,勿他煩惱緣己
T29n1558_p0142a05:生故。諸無事惑不可遮防,內起隨應總緣
T29n1558_p0142a06:境故。辯無諍已,次辯願智。頌曰:
T29n1558_p0142a07:T29n1558_p0142a08:論曰:以願為先引妙智起如願而了,故名
T29n1558_p0142a09:願智。此智自性地種[1]性身與無諍同,但所
T29n1558_p0142a10:緣別,以一切法為所緣故。毘婆沙者作如
T29n1558_p0142a11:是言:願智不能證知無色,觀彼因行及彼
T29n1558_p0142a12:等流差別故,知如田夫類。諸有欲起此願
T29n1558_p0142a13:智時,先發誠願求知彼境,便入邊際第四
T29n1558_p0142a14:靜慮以為加行,從此無間隨所入定勢力
T29n1558_p0142a15:勝劣,如先願力引正智起,於所求境皆如
T29n1558_p0142a16:實知。已辯願智。無礙解者,頌曰:
T29n1558_p0142a17:T29n1558_p0142a18:T29n1558_p0142a19:T29n1558_p0142a20:T29n1558_p0142a21: T29n1558_p0142a22:論曰:諸無礙解總說有四:一[2]法無礙解、二
T29n1558_p0142a23:義無礙解、三詞無礙解、四辯無礙解。此四總
T29n1558_p0142a24:說如其次第,以緣名義言及說道不可退
T29n1558_p0142a25:轉智為自性,謂無退智緣能詮法名句文
T29n1558_p0142a26:身立為第一,緣所詮義立為第二,緣方言
T29n1558_p0142a27:詞立為第三,緣應正理無滯礙說及緣自
T29n1558_p0142a28:在定慧二道立為第四。此則總說無礙解
T29n1558_p0142a29:體兼顯所緣。於中法詞二無礙解唯俗智
T29n1558_p0142b01:攝,緣名身等及世言詞事境界故。法無礙解
T29n1558_p0142b02:通依五地,謂欲界、四靜慮,以於上地無名
T29n1558_p0142b03:等故。詞無礙解唯依二地,謂欲界、初靜慮,
T29n1558_p0142b04:以於上地無尋伺故。義無礙解十六智攝,
T29n1558_p0142b05:謂若諸法皆名為義,義無礙解則十智攝;若
T29n1558_p0142b06:唯涅槃名為義者,義無礙解則六智攝,謂俗、
T29n1558_p0142b07:法、類、滅、盡、無生。辯無礙解九智所攝,謂唯除
T29n1558_p0142b08:滅,緣說道故。此二通依一切地起,謂依
T29n1558_p0142b09:欲界乃至有頂。辯無礙解於說道中,許隨
T29n1558_p0142b10:緣一皆得起故。《施設足論》釋此四言:緣
T29n1558_p0142b11:名句文,此所詮義。即此一二多男女等言別,此
T29n1558_p0142b12:無滯說及所依道無退轉智,如次建立法
T29n1558_p0142b13:義詞辯無礙解名,由此顯成四種次第。有餘
T29n1558_p0142b14:師說:詞謂一切訓釋言詞,如[A1]前說言有變
T29n1558_p0142b15:礙故名為色等。辯謂展轉言無滯礙。傳說
T29n1558_p0142b16:此四無礙解生,如次[3]串習算計佛語聲明
T29n1558_p0142b17:因明為前加行,若於四處未得善巧必不
T29n1558_p0142b18:能生無礙解故。理實一切無礙解生,唯學
T29n1558_p0142b19:佛語能為加行。如是四種無礙解中,隨得
T29n1558_p0142b20:一時必具得四,非不具四可名為得。此四
T29n1558_p0142b21:所緣自性依地與前無諍差別如是,種[*]性
T29n1558_p0142b22:依身如無諍說。如是所說無諍行等,頌曰:
T29n1558_p0142b23:T29n1558_p0142b25:論曰:無諍、願智、四無礙解六種,皆依邊際定
T29n1558_p0142b26:得。邊際靜慮體有六種,前六除詞加餘邊
T29n1558_p0142b27:際,詞無礙解雖依彼得而體非彼靜慮所
T29n1558_p0142b28:收,邊際名但依第四靜慮故。此一切地遍
T29n1558_p0142b29:所隨順故、增至究竟故,得邊際名。云何此
T29n1558_p0142c01:名遍所隨順?謂正修學此靜慮時,從欲界
T29n1558_p0142c02:心入初靜慮,次第順入乃至有頂,復從有
T29n1558_p0142c03:頂入、無所有次第逆入乃至欲界,復從欲
T29n1558_p0142c04:界次第順入,展轉乃至第四靜慮,名一切
T29n1558_p0142c05:地遍所隨順。云何此名增至究竟?謂專修
T29n1558_p0142c06:習第四靜慮,從下至中從中至上,如是三
T29n1558_p0142c07:品復各分三,上上品生名至究竟,如是靜
T29n1558_p0142c08:慮得邊際名。此中邊名顯無越義,勝無越
T29n1558_p0142c09:此故名為邊。際言為顯類義極義,如說四
T29n1558_p0142c10:際及實際言。除佛,所餘一切聖者,所說六種
T29n1558_p0142c11:唯加行得,非離染得,非皆得故。唯佛於此
T29n1558_p0142c12:亦離染得,諸佛功德初盡智時由離染故一
T29n1558_p0142c13:切頓得,後時隨欲能引現前不由加行,以
T29n1558_p0142c14:佛世尊於一切法自在轉故。已辯前三唯
T29n1558_p0142c15:共餘聖德,於亦共凡德且應辯通。頌曰:
T29n1558_p0142c16:T29n1558_p0142c17:T29n1558_p0142c18:T29n1558_p0142c19:T29n1558_p0142c20:T29n1558_p0142c21:T29n1558_p0142c22:T29n1558_p0142c23: T29n1558_p0142c24:論曰:通有六種,一神境智證通、二天眼智證
T29n1558_p0142c25:通、三天耳智證通、四他心智證通、五宿住隨
T29n1558_p0142c26:念智證通、六漏盡智證[4]通。雖六通中第六
T29n1558_p0142c27:唯聖,然其前五異生亦得,依總相說亦共
T29n1558_p0142c28:異生。如是六通解脫道攝,慧為自性,如沙
T29n1558_p0142c29:門果。解脫道言顯出障義。神境等四唯俗智
T29n1558_p0143a01:攝。他心通五智攝,謂法、類、道、世俗、他心。漏盡
T29n1558_p0143a02:通如力說,謂或六或十智。由此已顯漏盡
T29n1558_p0143a03:智通依一切地、緣一切境。前之五通依四
T29n1558_p0143a04:靜慮。何緣此五不依無色?初三別緣色為
T29n1558_p0143a05:境故,修他心通色為門故,修宿住通漸次
T29n1558_p0143a06:憶念分位差別方得成故,成時能緣處[1]性
T29n1558_p0143a07:等故,依無色地無如是能。諸有欲修他
T29n1558_p0143a08:心通者,先審觀己身心二相前後變異展轉
T29n1558_p0143a09:相隨,後復審觀他身心相,由此加行漸次得
T29n1558_p0143a10:成。成已不觀自心諸色,於他心等能如實
T29n1558_p0143a11:知。諸有欲修宿住通者,先自審察次前滅
T29n1558_p0143a12:心,漸復逆觀此生分位前前差別至結生
T29n1558_p0143a13:心,乃至能憶知中有前一念,名自宿住加行
T29n1558_p0143a14:已成。為憶念他加行亦爾。此通初起唯次
T29n1558_p0143a15:第知,[*]串習成時亦能超憶。諸所憶事要曾領
T29n1558_p0143a16:受,憶淨居者昔曾聞故。從無色歿來生此
T29n1558_p0143a17:者,依他相續初起此通,所餘亦依自相續
T29n1558_p0143a18:起。修神境等前三通時,思輕[2]光聲以為
T29n1558_p0143a19:加行,成已自在隨所應為。故此五通不依
T29n1558_p0143a20:無色。又諸無色觀減止增,五通必依止觀均
T29n1558_p0143a21:地,未至等地由此已遮,如是五通境唯自下。
T29n1558_p0143a22:且如神境隨依何地,於自下地行化自在,
T29n1558_p0143a23:於上不然,勢力劣故。餘四亦爾,隨其所應。
T29n1558_p0143a24:是故無能取無色界他心、宿住為二[3]通境。
T29n1558_p0143a25:即此五通於世界境作用廣[4]陜諸聖不同,
T29n1558_p0143a26:謂大聲聞、麟喻、大覺不極作意,如次能於一
T29n1558_p0143a27:二三千諸世界境,起行化等自在作用。若
T29n1558_p0143a28:極作意,如次能於二千、三千、無數世界。如是
T29n1558_p0143a29:五通若有殊勝勢用猛利,從無始來曾未
T29n1558_p0143b01:得者由加行得,若曾[*]串習無勝勢用及
T29n1558_p0143b02:彼種類由離染得,若起現前皆由加行。佛
T29n1558_p0143b03:於一切皆離染得,隨欲現前不由加行。六
T29n1558_p0143b04:中前三唯身念住,但緣色故,謂神境通緣
T29n1558_p0143b05:四外處色香味觸,天眼緣色,天耳緣聲。若
T29n1558_p0143b06:爾,何緣說死生智知有情類由現身中成身
T29n1558_p0143b07:語意諸惡行等?非天眼通能知此事,有別
T29n1558_p0143b08:勝智是通眷屬,依聖身起能如是知。是天
T29n1558_p0143b09:眼通力所引故,與通合立死生智名。他心
T29n1558_p0143b10:智通三念住攝,謂受、心、法,緣心等故。宿住漏
T29n1558_p0143b11:盡四念住攝。通緣五蘊一切境故。此六通中
T29n1558_p0143b12:天眼、天耳無記性攝,許此二體是眼耳識相
T29n1558_p0143b13:應慧故。若爾,寧說依四靜慮,隨根說故亦
T29n1558_p0143b14:無有失。謂所依止眼耳二根,由四靜慮力
T29n1558_p0143b15:所引起,即彼地攝,故依四地,通依根故說
T29n1558_p0143b16:依四言。或此依通無間道說,通無間道依
T29n1558_p0143b17:四地故。餘之四通性皆是善。若爾,何故《品類
T29n1558_p0143b18:足》言:通云何?謂善慧。彼據多分,或就勝說。
T29n1558_p0143b19:如契經說:無學三明。彼於六通以何為性?
T29n1558_p0143b20:頌曰:
T29n1558_p0143b21:T29n1558_p0143b23:論曰:言三明者,一宿住智證明、二死生智證
T29n1558_p0143b24:明、三漏盡智證明。如其次第,以無學位攝
T29n1558_p0143b25:第五二六通為其自性。六中三種獨名明
T29n1558_p0143b26:者,如次對治三際愚故。謂宿住智通治前
T29n1558_p0143b27:際愚,死生智通治後際愚,漏盡智通治中際
T29n1558_p0143b28:愚。此三皆名無學[6]明者,俱在無學身中起
T29n1558_p0143b29:故。於中最後容有是真,通無漏故。餘二假
T29n1558_p0143c01:說,體唯非學非無學故。有學身中有愚闇
T29n1558_p0143c02:故,雖有前二不立為明。雖有暫時伏滅
T29n1558_p0143c03:愚闇,後還被蔽故不名明。契經說有三種
T29n1558_p0143c04:示導,彼於六通以何為體?頌曰:
T29n1558_p0143c05:T29n1558_p0143c07:論曰:三[7]示導者,一神變示導、二記心示導、
T29n1558_p0143c08:三教誡示導。如其次第,以六通中第一四
T29n1558_p0143c09:六為其自性,唯此三種引所化生令初發
T29n1558_p0143c10:心最為勝故,或此能引憎背正法及處中
T29n1558_p0143c11:者令發心故。能示能導得示導名。又唯此
T29n1558_p0143c12:三令於佛法如次歸伏、信受、修行,得示導
T29n1558_p0143c13:名,餘三不爾。於[8]二示導,教誡最尊,唯此定
T29n1558_p0143c14:由通所成故,定能引他利樂果故。謂前二
T29n1558_p0143c15:導呪術亦能,不但由通故非決定。如有呪
T29n1558_p0143c16:術名健馱梨,持此便能騰空自在。復有呪
T29n1558_p0143c17:術名伊剎尼,持此便能知他心念。教誡示
T29n1558_p0143c18:導除漏盡通,餘不能為,故是決定。又前二
T29n1558_p0143c19:導有但令他暫時迴心,非引勝果。教誡示
T29n1558_p0143c20:導亦定令他引當利益及安樂果,以能如
T29n1558_p0143c21:實方便說故。由是教誡最勝非餘。神境二
T29n1558_p0143c22:言為[9]目何義?頌曰:
T29n1558_p0143c23:T29n1558_p0143c24:T29n1558_p0143c25:T29n1558_p0143c26: T29n1558_p0143c27:論曰:依毘婆沙所說理趣,神名所[*]目唯勝
T29n1558_p0143c28:等持,由此能為神變事故。諸神變事說名
T29n1558_p0143c29:為境,此有二種,謂行及化。行復三種:一者
T29n1558_p0144a01:運身,謂乘空行猶如飛鳥。二者勝解,謂極
T29n1558_p0144a02:遠方作近思惟便能速至。三者意勢,謂極遠
T29n1558_p0144a03:方舉心緣時身即能至。此勢如意得意勢
T29n1558_p0144a04:名。於此三中意勢唯佛,運身、勝解亦通餘
T29n1558_p0144a05:乘。謂我世尊神通迅速隨方遠近舉心即
T29n1558_p0144a06:至。由此世尊作如是說:諸佛境界不可思
T29n1558_p0144a07:議。故意勢行唯世尊有,勝解兼餘聖,運身并
T29n1558_p0144a08:異生。化復二種,謂欲、色界。若欲界化外四處,
T29n1558_p0144a09:除聲。若色界化唯二,謂色、觸,以色界中無
T29n1558_p0144a10:香、味故。此二界化各有[1]二種,謂屬自身、他
T29n1558_p0144a11:身別故。身在欲界化有四種,在色亦然,故
T29n1558_p0144a12:總成八。若生在色作欲界化,如何不有成
T29n1558_p0144a13:香味失,如衣嚴具作而不成?有說:在色唯
T29n1558_p0144a14:化二處,化作、化事。為即是通[2]不?不爾。云
T29n1558_p0144a15:何?是通之果。此有幾種?差別云何?頌曰:
T29n1558_p0144a16:T29n1558_p0144a17:T29n1558_p0144a18:T29n1558_p0144a19:T29n1558_p0144a20:T29n1558_p0144a21:T29n1558_p0144a22:T29n1558_p0144a23: T29n1558_p0144a24:論曰:神境通果能變化心,力能化生一切化
T29n1558_p0144a25:事。此有十四,謂依根本四靜慮生有差別
T29n1558_p0144a26:故。依初靜慮有二化心,一欲界攝、二初靜
T29n1558_p0144a27:慮。第二靜慮有三化心,二種如前,加二靜
T29n1558_p0144a28:慮。第三有四,第四有五,謂各自下,如理應
T29n1558_p0144a29:思。諸果化心依自上地必無依下,下地定
T29n1558_p0144b01:心不生上果,勢力劣故。第二定等果下地化
T29n1558_p0144b02:心,對初定等果上地化心,由依及行亦得
T29n1558_p0144b03:名勝。如得靜慮化心亦然,果與所依俱
T29n1558_p0144b04:時得故。諸從靜慮起果化心,此心必無直
T29n1558_p0144b05:出觀義,謂從[5]淨定起初化心,此[6]後後心
T29n1558_p0144b06:從自類起,此前前念生自類心,最後化心
T29n1558_p0144b07:還生淨定。故此從二能生二心,非定果心
T29n1558_p0144b08:無記性攝。不還入定有直出義,如從門入
T29n1558_p0144b09:還從門出,諸所化事由自地心,無異地化
T29n1558_p0144b10:心起餘地化故。化所發言通由自下,謂欲
T29n1558_p0144b11:初定化所發言,此言必由自地心起。上化起
T29n1558_p0144b12:語由初定心,上地自無起表心故。若一化
T29n1558_p0144b13:主起多化身,要化主語時諸化身方語,言音
T29n1558_p0144b14:詮表一切皆同故。有伽他作如是說:
T29n1558_p0144b15:T29n1558_p0144b17:此但說餘,佛則不爾,佛諸定力最自在故,
T29n1558_p0144b18:與所化語容不俱時,言音所詮亦容有別。
T29n1558_p0144b19:發語心起,化心既無,應無化身,化如何語?
T29n1558_p0144b20:由先願力留所化身,後起餘心發語表業,
T29n1558_p0144b21:故雖化語二心不俱,而依化身亦得發語。
T29n1558_p0144b22:非唯化主命現在時能留化身令久時住,亦
T29n1558_p0144b23:有令住至命終後,即如尊者大迦葉波留
T29n1558_p0144b24:骨[7]瑣身至慈尊世。唯堅實體可得久留,故
T29n1558_p0144b25:迦葉波不留肉等。有餘師說:願力留身必無
T29n1558_p0144b26:有能令至死後。飲光尊者留骨[*]瑣身,由
T29n1558_p0144b27:諸天神持令久住。初習業者由多化心方能
T29n1558_p0144b28:化生一所化事,習成滿者由一化心隨欲
T29n1558_p0144b29:化生多少化事。如是十四能變化心皆是修
T29n1558_p0144c01:得,無記性攝,即是通果無記攝義。餘生得等
T29n1558_p0144c02:能變化心,通善不善無記性攝。如天龍等
T29n1558_p0144c03:能變化心,彼亦能為自他身化,於十色處
T29n1558_p0144c04:化九除聲。理實無能化為根者,然所化境
T29n1558_p0144c05:不離根故,言化九處亦無有失。天眼耳
T29n1558_p0144c06:言為[8]目何義?頌曰:
T29n1558_p0144c07:T29n1558_p0144c09:論曰:此言唯[*]目天眼耳根,即四靜慮所生淨
T29n1558_p0144c10:色,謂緣光聲修加行故。依四靜慮於眼
T29n1558_p0144c11:耳邊引起彼地微妙大種所造淨色眼耳二
T29n1558_p0144c12:根,見色聞聲名天眼耳。如是眼耳何故名
T29n1558_p0144c13:天?體即是天,定地攝故。然天眼耳種類有
T29n1558_p0144c14:三:一修得天,即如前說。二者生得,謂生天
T29n1558_p0144c15:中。三者似天,謂生餘趣由勝業等之所引
T29n1558_p0144c16:生,能遠見聞似天眼耳。如藏臣寶、菩薩、輪王、
T29n1558_p0144c17:諸龍鬼神及中有等。修得眼耳過現當生恒
T29n1558_p0144c18:是同分,以至現在必與識俱能見聞故。處
T29n1558_p0144c19:所必具無翳無缺,如生色界一切有情,能
T29n1558_p0144c20:隨所應取被障隔極細遠等諸方色聲。故
T29n1558_p0144c21:於此中有如是[9]頌:
T29n1558_p0144c22:T29n1558_p0144c24:前說化心修餘得異,神境等五各有異[*]耶?
T29n1558_p0144c25:亦有。云何?頌曰:
T29n1558_p0144c26:T29n1558_p0144c27:T29n1558_p0144c28:T29n1558_p0144c29: T29n1558_p0145a01:論曰:神境智類總有五種:一修得、二生得、
T29n1558_p0145a02:三[1]呪成、四藥成、五業成。[2]曼馱多王及中
T29n1558_p0145a03:有等諸神境智是業成攝。他心智類總有四
T29n1558_p0145a04:種,前三如上,加占相成。餘三各三,謂修、生、
T29n1558_p0145a05:業。除修所得,皆通善等。非定果故不得
T29n1558_p0145a06:通名。人中都無生所得者,餘皆容有。隨其
T29n1558_p0145a07:所應本性生念業所成攝。於地獄趣初受
T29n1558_p0145a08:生時,唯以生得他心、宿住,知他心等及過去
T29n1558_p0145a09:生,苦受逼已更無知義。若生餘趣,如應當
T29n1558_p0145a10:知。