2012年5月29日 星期二

如意足相應

九 如意足相應
I.復次、應知建立四種神足,如聲聞地已廣分別(T30,443b)

II.四神足
1.廣說四神足
從此復修四三摩地。謂欲三摩地、勤三摩地、心三摩地、觀三摩地。當知由欲增上力所得三摩地,名欲三摩地。由勤增上力所得三摩地,名勤三摩地。由心增上力所得三摩地,名心三摩地。由觀增上力所得三摩地,名觀三摩地。若於是時純生樂欲,生樂欲已,於諸所有惡不善法自性、因緣、過患、對治,正審思察,起一境念;於諸善法自性、因緣、功德、出離,正審思察,住一境念。即由如是多修習故,觸一境性。於諸所有惡不善法現行諸纏,能令遠離,而未永害煩惱隨眠。是名欲增上力所得三摩地。若於過去、未來、現在所緣境界,能順所有惡不善法,能順所有下中上品煩惱纏中,其未生者為令不生,其已生者為令斷滅,自策自勵,發勤精進。行彼所緣,於彼境界自性、因緣、過患、對治,正審思察,住一境念。即由如是多安住故,能正生起心一境性。於諸所有惡不善法現行諸纏能令遠離,而未永害煩惱隨眠。是名勤增上力所得三摩地。若復策發諸下劣心,或復制持諸掉舉心,又時時間修增上捨;由是因緣,於諸所有惡不善法、若能隨順惡不善法,及諸善法,若能隨順所有善法自性、因緣、過患、功德、對治、出離,正審思察,住一境念。即由如是多安住故,能正生起心一境性,廣說乃至是名心增上力所得三摩地。若於能順惡不善法,作意思惟為不如理;復於能順所有善法,作意思惟以為如理。如是遠離彼諸纏故,及能生起諸纏對治、定為上首諸善法故,能令所有惡不善法皆不現行。便自思惟:我今為有現有惡不善法不覺知耶?為無現無惡不善法不覺知耶?我今應當遍審觀察。彼由觀察作意增上力故,自正觀察斷與未斷,正審思察,住一境念。即由如是多安住故,能正觸證心一境性。由是因緣離增上慢,如實自知:我唯於纏心得解脫,未於一切一切隨眠心得解脫。我唯獲得及已修習諸纏對治、定為上首所有善法,而未獲得及未修習隨眠對治。是名觀增上力所得三摩地。
[梵本] tatra catvāraḥ samādhayaḥ, tad yathā chandasamādhiḥ / vīrya-samādhiḥ, citta-samādhiḥ, mīmāṃsā-samādhiś ca /tatra chanda(samādhim adhipatiṃ kṛtvā yaḥ prati-labhyate samādhir ayaṃ chandasamādhiḥ /vīryaṃ, cittaṃ, mīmāṃ-sāmadhipatiṃ kṛtvā pratilabhyate (pratilabhyate) samādhirayaṃ[......]mīmānsā(māṃsā) samādhiḥ /yadā tāvad ayaṃ chandam eva kevalaṃ janayati /chandajātaś ca tān pāpakān akuśalān dharmān svabhāvato, nidānata, ādī-navataḥ prati-pakṣataś ca / samyag eva upanidadhyāti / ekāgrāṃ smṛtiṃ pravarttayati /evaṃ kuśalā[n]-dharmāssva(dharmansva)-bhāvato nidānataś ca / akuśalato niḥsaraṇataḥ samyag eva upanidadhayā(dhā)ti / ekāgrāṃ smṛtim avasthāpa yati /tad-bahulākārām ekāgratāṃ spṛśati /samavasthānasamudācāradūrīkaraṇayogena / na tv asyāpy anuśayam utpādayati / pāpakānām akuśalānāṃ dharmāṇām ayam apy ucyate /chandādhipateyaḥ /sa(sā) atītā(te) vā, anāgatapratyutpanne vā punar ālambane pāpakā-kuśalā-dharmāsthānīye ladharmasthānīye) mṛdumadhyādhimātra-kleśa-samavasthānīye, anutpannasya vā anutpādāya, utpannasya vā prahāṇāya, vyāyacchamāno vīryam āramamāṇaḥ /tatrālambane vicaraty antasya vālambanasya svabhāvato nidānataḥ pratipakṣataś ca / samyag upanidhyāyataḥ / ekāgrāṃ smṛtim upasthāpayato yattad-bahula-vihāriṇaś cittaikāgratā utpadyate /samavasthānadūrīkaraṇa-yogena tv asyāpy anuśayam udghātayati / pāpakānām akuśalānāṃ dharmāṇām ayaṃ vīryādhipateyaḥ /samādhi[ḥ]līnam vā punaś cittaṃ prgṛhṇataḥ / pragṛhītaṃ cittaṃ samādadhataḥ, kālena ca kālam adhyupekṣitaḥ /yat pāpakānām akuśalānān dharmāṇāṃ pāpakā-kuśalā(la)-dharma-sthānīyanvayat kuśala[ta]ḥ /kuśalān dharmān kuśalākuśala-sthānīyāṃś ca dharmān svabhāvato, nidānata, ādīnavataḥ, anuśaṃsataḥ, pratipakṣato, niḥsaraṇataḥ, samyag upani(da)-dhyāyataḥ / ekāgratāṃ smṛtim upasthāpayataḥ /tad bahula-vihāriṇo yā utpadyante cittasyaikāgratāḥ vistareṇa yāvad ayaṃ / cittādhipateyaḥ samādhiḥ/tatra ye pāpakākuśalā(la)-dharma-sthānīyā dharmā bhavanti / ayoniśo manasi-kurvvataḥ /ta eva kuśala-dharma-sthānīyā bhavanti / yoniśo manasi-kurvvataḥ /tasya evaṃ samavasthāmeṣu dūrīkṛteṣu / samavasthāna-pratipakṣe ca / samadhi-pramukheṣu dharmeṣv anutpanneṣu te pāpakā akuśalā dharmā dharmam udāharanti / tasya evaṃ bhavati / kiṃ sataḥ samvidyamānān pāpakān akuśalān dharmān na prati-saṃvedayāmy āhosvidastaḥ / asaṃvidyamānān yanva(nnva)haṃ parimīmanse(māṃsaye)yaṃ /sa mīmānsā(māṃsā)manaskāram adhipatiṃ kṛtvā prahīṇā-prahīṇatāṃ mīmānsa(māṃsa)-te / samyag eva upanidhyāpayati /tad-bahula vihārī ca spṛśati cittasyaikāgratāṃ/yena ca nirabhimāno bhavati /paryavasthānamātrakācya (c ca) cittaṃ vimuktaṃ, na tu sarvveṇa sarvvaṃmanuśayebhyaḥ / tat-pratipakṣāś ca me samādhi-pramukhāḥ kuśalā dharmā[ś] ca prati-labdhā, bhāvitā, na tvanuśayaprātipākṣikā iti yathābhūtaṃ prajānāti / ayam asya ucyate mīmānsā(māṃsā) samādhiḥ /

2.八斷行
彼由如是四三摩地增上力故,已遠諸纏。復為永害一切一切惡不善法諸隨眠故,及為修集能對治彼諸善法故,便更生起樂欲、策勵,廣說如前修四正斷加行道理。彼於如是正修習時,有八斷行,為欲永害諸隨眠故,為三摩地得圓滿故,差別而轉。一者、欲,謂起如是希望樂欲:我於何時修三摩地,當得圓滿?我於何時當能斷滅惡不善法所有隨眠?二者、策勵,謂乃至修所有對治,不捨加行。三者、信,謂不捨加行正安住故,於上所證,深生信解。四者、安,謂清淨信而為上首,心生歡喜;心歡喜故,漸次息除諸惡不善法品麁重。五者、念,謂九種相。於九種相安住其心,奢摩他品能攝持故。六者、正知,謂毘缽舍那品慧。七者、思,謂心造作,於斷、未斷正觀察時,造作其心,發起能順止觀二品身業、語業。八者、捨,謂行過去、未來、現在隨順諸惡不善法中,心無染污、心平等性。由二因緣,於隨眠斷,分別了知,謂由境界不現見思,及由境界現見捨故。如是名為八種斷行,亦名勝行。如是八種斷行、勝行,即是為害隨眠瑜伽。此中,欲者,即是彼欲。此中,策勵,即彼精進。此中,信者,即是彼信。此中,安、念、正知、思、捨,即彼方便。如是此中,若先欲等四三摩地、若今所說八種斷行,於為永斷所有隨眠、圓滿成辨三摩地時,一切總名欲三摩地斷行成就神足、勤三摩地斷行成就神足、心三摩地斷行成就神足、觀三摩地斷行成就神足。
[梵本] sa taṃ caturvidhaṃ samādhim adhipatiṃ kṛtvā paryavasthāneṣu dūvīkṛteṣu / sarveṇa sarvam anuśayasamudgha(ā)tāya pāpakānām akuśalānāṃ dharmānāṃ, tat-pratipākṣikāṇāñ ca kuśalānāṃ dharmāṇāṃ samudāgamāya[c] chandaṃ janayati / vyāyacchata iti vistareṇa catubhiḥ samyak prahāṇaiḥ prayujyate /tathā prayujyamānasya tatha bhūtasyāṣṭau prahāṇasaṃskārā bhavanti / ye[a]sya anuśayasamudghātāya ca pravarttante / samādhi-paripūraye ca tad yathā--chandaḥ kadācit samādhiṃ paripūrayiṣyāmi / anuśayāś ca prahāsyāmi / pāpakānām akuśalānāṃ dharmāṇāṃ vyāyamo yāvat pratipakṣa-bhāvanāyām avinyasta-prayogayā, śraddhāyām avinyastayogasya viharataḥ / uttare[a]dhigame śradddhānatā / abhisaṃpratyayaḥ /tatra praśrabdhiḥ / yac chaddhāpramād apūrvvaṃ gamaṃ prāmodyaṃ, prītiḥ, prītamanasaścānupūrvvā pāpakā-kuśala(ā)-dharma-pakṣasya dauṣṭhulyasya pratipraśrabdhiḥ tatra smṛtir yā navākārā navākārā yāś citta-sthiteḥ śamatha-pakṣyāyāḥ saṃgrahikā / tatra saṃprajanye / yā vipaśyanāpakṣyā prajñā /tatra cetanāyāśic cattābhisaṃskāraḥ / prahīṇāprahīṇato mīmānsa (māṃsa)mānasya yaś-cittābhisaṃskāraḥ śamatha-vipaśyanānukūlaḥ kāyakarma vākkarma samutthāpayati /tatra upekṣayā atītānāgata-pratyutpanneṣu pāpakākuśa-la(ā)-dharma(ā)-sthānīyeṣu carataḥ cittābhisaṃkleśaś cittaṃ gamatā /ābhyāṃ dvābhyāṃ kāraṇābhyāṃ prahīṇatām anuśayānāṃ paricchintti jānāti / yad uta viṣayavipa-rokṣayā cetanayā viṣaya-viparokṣayā cā(co)pekṣayā /ime[a]ṣṭau prahāṇa-saṃskārā bhavanti /te caiteṣṭau (sa caiṣo 'ṣṭa) prahāṇa-saṃskārayogo bhavaty anuśaya-samudgahātāya / tatra chanda(cchanda)ś ca, eta(ṣa) eva yo vyāyāmaḥ idaṃ vīryaṃ, yā śraddhā sā śuddhā, yā ca praśrabdhiryā ca smṛtir yac ca saṃprajanyaṃ /yā ca cetanā, yā copekṣā / aya(idaṃ ?)m upādāya /tad idaṃ sarvam abhisamasya ye ca pūrvakāś chandasamādhayaḥ / ye ca ime prahāṇasaṃskārāḥ prahīṇeṣv anuśayeṣu, parikṣipte samādhau, chandasamādhi-prahāṇa-saṃskāra-samanvāgata ṛddhipāda ity ucyante(te) / vīrya-citta-mīmānsā(māmsā) samādhi-prahāṇasaṃskāra samanvāgata ṛddhipāda ity ucyate /

3.神足義
問:何因緣故說名神足?答:如有足者,能往能還,騰躍勇健,能得、能證世間所有殊勝之法。世殊勝法說名為神,彼能到此故名神足。如是若有如是諸法,有三摩地圓滿成辨,彼心如是清淨、鮮白,無諸瑕穢,離隨煩惱,安住正直,有所堪能,獲得不動,能往能還,騰躍勇健,能得、能證出世間法。由出世法最勝自在,是最勝神,彼能證此,故名神足。
[梵本] kena kāraṇena ṛddhipāda ity ucyate /āha / tad yathā / yasya pādaḥ samvidyate so[a]bhikrama-pratikrama (ma)parākramasamarthā bhavati / evam eva yasya ete dharmaḥ saṃvidyante /eṣa ca samādhiḥ saṃvidyayate / paripūrṇṇaḥ-[/] sa evaṃ pariśuddhe citte, paryavadāte, anaṃgaṇe, vigata-upakleśe, rjubhūte karmaṇyasthite, āniṃjyaprāpte, abhikrama-pratikrama-samarthā bhavati / lokottarāṇāṃ dharmānāṃ prāptaye, sparśanāyai /eṣā hi parā ṛddhiḥ, parā samṛddhiḥ /yad uta lokottarā dharmās tena ucyante(te?)-ṛddhipāda iti //

III.力:此下有論無經,經卷二五,已佚。可參考『相應部』(五一)「神足相應」。
若略說者,由四種力,持心令定,是故建立四種神足。云何為四?一、淨意樂力,二、勤務力,三、心喜樂力,四、正智力。當知此中,由第一力,於三摩地發生樂欲。為證得故,修習勤務,由第二力最初住心,令其安定。由第三力,已住定心,無復散動,不令於外更復飄轉。由第四力,觀察等持所治煩惱,於斷未斷如實了知;又於等持入、住、出相,能善了別;如是復於奢摩他等所有諸相,若奢摩他、毘缽舍那諸隨煩惱及隨煩惱能對治等,皆如實知。樂等持者,於等持中但有爾所等持作事,除此更無若過若增。

IV.修:
復次、由五因緣,當知神足略修習相:一、由遠離奢摩他品隨煩惱故,二、由遠離毘缽舍那品隨煩惱故,三、於毘缽舍那品所緣境界繫縛心故,四、於奢摩他品所緣境界繫縛心故,五、俱於二品所緣境界繫縛心故。應知此中,奢摩他品隨煩惱者,謂懈怠俱行欲等,及惛沈、 睡眠俱行欲等;當知懈怠俱行欲等,是惛沈、睡眠俱行欲等所依止性。毘缽舍那品隨煩惱者,謂掉舉俱行欲等,及妙欲散動俱行欲等;當知掉舉俱行欲等,是妙欲散動俱行欲等所依止性。又於此中,由懈怠俱行欲等,於奢摩他品令住雜染,然不能令諸奢摩他皆悉滅沒;由惛沈、睡眠俱行欲等,於奢摩他品令住雜染,亦復能令諸奢摩他皆悉滅沒。由掉舉俱行欲等,於毘缽舍那品令住雜染,而不能令毘缽舍那一切滅沒;妙欲散動俱行欲等,於毘缽舍那品令住雜染,亦令一切毘缽舍那皆悉滅沒。毘缽舍那品所緣境者,謂前後想,此想分別,如聲聞地應知其相(T30439)。奢摩他品所緣境者,謂上下想,此亦如前應知其相。俱品所緣境者,謂光明想,彼於俱品由動搖故,有諸光影俱行心修。又非如欲等與餘懈怠相應說名懈怠俱行,精進亦爾得有懈怠共相應義,然即精進墮在慢緩,不正發勤精進相續,說名懈怠俱行。又此五相,當知總攝一切種修,樂等持者,由此等持速得成滿。

V.等持:
復次、於五解脫處,如其所應,當知欲等增上四種三摩地。若有苾芻,依淨意樂及猛利欲,為欲證得最勝通慧,從諸如來及佛弟子,殷重恭敬聽聞正法,從聞無間,漸次證得勝三摩地,當知是名欲增上三摩地。復有苾芻,如所聞法,如所得法,起大功用,發大精進,或正為他宣說開示,或以勝妙音詞讀誦,從此無間,漸次因緣能隨獲得勝三摩地,當知是名精進增上三摩地。復有苾芻,於諸賢善三摩地相,善取思惟,觀青瘀等,乃至骨鎖以為邊際,由此所緣,次第生起勝三摩地,當知是名心增上三摩地。復有苾芻,如所聞法,如所得法,獨處空閑,思惟籌量,審諦觀察,由此因緣,漸次生起勝三摩地,當知是名觀增上三摩地。

VI.異門:
復有差別,謂由四門起三摩地:一、由如前從他生起猛利樂欲聞正法門。二、由從他獲得無倒教授教誡,無間殷重發起加行,未入根本勝三摩地,為欲趣入正教授門。三、由已入根本勝三摩地,為欲轉得所餘上位勝三摩地心喜樂門。四、由多聞聞持,自能於法如理觀察平等觀門。當知此中,由第一門起欲增上三摩地;由第二門,起精進增上三摩地;由第三門,起心增上三摩地;由第四門,起觀增上三摩地。所餘分別義,及分別斷行,如聲聞地應知其相(T30,444a)

VII.神足:
復次、修諸神足以為依止,能正引發諸聖神通,無有外道修諸神足,能正引發諸聖神通。又諸聖者引發所有最勝神通,隨所願樂,延諸壽行,或住一劫,或一劫餘。謂過一劫,不淨種性補特伽羅,名為物類,當知此類唯住內法。又諸聖者變化神通,於其四事不能變化:一者、根,二者、心,三者、心所有法,四者、業及業異熟。又諸聖者變性神通,不能轉變順樂受業,令自性改成順苦受;如順樂受望順苦受,順苦受業望順樂受,應知亦爾。若業能順非苦樂受,當知畢竟順非苦樂。又諸聖者住持神通,不能住持順非苦樂受業,令成無受,餘亦如是。又諸聖者變時神通,不能轉變順現法受業,令成順後法受業;及順後法受業,令成順現法受業。

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