一一０六（八一八）
無上慧壽而活
1.序
如是我聞：一時，佛住舍衛國祇樹給孤獨園。
2.無上慧
爾時、世尊告諸比丘：有比丘增上戒學，非增上意、增上慧學；有增上戒、增上意學，非增上慧學。聖弟子增上慧方便隨順成就住者，增上戒、增上意修習滿足。如是聖弟子，增上慧方便隨順成就住者，無上慧壽而活。
3.結
佛說此經已，諸比丘聞佛所說，歡喜奉行。
I.增上慧
[論說]
1.又或有增上戒學，無增上心、無增上慧。(tatrāsty
adhiśīlaṃ śikṣā nādhicittam, nādhiprajñam /)
2、或有增上戒學，亦有增上心，唯無增上慧。(asty
adhiśīlam adhicittam, nādhiprajñam)
3、非有增上慧學而無增上戒及無增上心，是故若有增上慧學，當知必定具足三學。(na
tv asty adhiprajñaṃ śikṣā yā vinādhiśīlenādhicittena ca /
ato yatrādhiprajñaṃ śikṣā tatra tisraḥ śikṣā veditavyāḥ
/)
於此建立三種學中，諸瑜伽師當勤修學。(idaṃ
tāvac chikṣāvyavasthānaṃ tatra yoginā yonaprayuktena
śikṣitavyam)T30，436b
II.
無上慧壽而活
[論說]
T30，299c
又外有欲者，受用欲塵。聖慧命者，受用正法
；由五種相，故有差別，由此因緣，說聖慧命者，以無上慧命清淨自活。(api
khalu pañcabhir ākārair bāhyāt kāmināṃ kāma-paribhogād
āryāṇāṃ prajñā-jīvināṃ dharma-paribhogo viśiṣyate
yenāryaḥ prajñā-jīvy an-uttara[ā]ṃ prajñā-jīvikāṃ
jīvatīty ucyate)
何等為五？
一、受用正法者，不染污故；(a-saṃkliṣṭatvād)
二、受用正法者，極畢竟故；(dharma-paribhogasyātyantikatvād)
三、受用正法者，一向定故；(dharma-paribhogasyaikāntikatvād)
四、受用正法者，與餘慧命者
不共故；(dharma-paribhogasyā-sādhāraṇa-tvāt
tad-anyaiḥ prajñā-jīvibhir)
五、受用正法者，有真實樂故，摧伏魔怨故。(dharma-paribhogasya
pariniṣpanna-sukhatvān nihata-māra-pratyarthi-katvāc ca
dharma-bhogasya //)
此中：諸受欲者
所有欲樂，是隨順喜處，貪愛所隨故；是隨順憂處，瞋恚所隨故；是隨順捨處，無簡擇捨
之所隨故。聖慧命者受用正法，則不如是。(tatra
kāmināṃ kāma-sukhaṃ saumanasya-sthānīyam anunayānugataṃ
daurmanasya-sthānīyaṃ pratighānugatam upekṣā-sthānīyam
a-pratisaṃkhyāyopekṣānugataṃ / na tu tathā
ārya-prajñā-jīvināṃ dharma-paribhogaḥ //)
又諸有欲者受用欲塵，從不可知本際
以來，以無常故，捨餘欲塵，得餘欲塵，或於一時都無所得。聖慧命者受用正法，則不如是。(punar
a-paraṃ kāmināṃ kāmopabhogasya pūrvā koṭī na prajñāyate
/ a-nitya-tayānyān kāmāṃs tyajanty anyān kāmāṃl labhante /
ekadā ca na labhante / na tu tathārya-prajñā-jīvināṃ
dharmopabhogaḥ)
又受欲者受用欲時，即於此事一起喜愛一起憂恚；復即於彼或時生喜或時生憂。聖慧
命者受用正法，則不如是。(punar
a-paraṃ kāmināṃ kāmopabhoge vartamānānāṃ tad eva vastv
ekātyānāṃ saumanasya-sthānīyaṃ bhavati / tad evaikatyānāṃ
daurmanasya-sthānīyāni vā / punaḥ kiñcit kālaṃ
saumanasya-sthānīyāni bhavanti / kiñcit kālaṃ
daurmanasya-sthānīyāni / na tu tathārya-prajñā-jīvināṃ
dharmopabhogaḥ //)
又諸離欲外慧命者，於種種見趣
，自分別所起邪勝解處，其心猛利，種種取著，恒為欲染之所隨逐；雖已離欲，復還退起。聖慧命者受用正法，則不如是。(punar
a-paraṃ [ito bāhyānāṃ] saṃtyakta-kāmānāṃ prajñā-jīvināṃ
teṣu teṣu dṛṣṭi-gateṣu sva-vikalpa-samutthāpiteṣu
mithyādhimukti-padeṣu sthāmaśaḥ parāmṛśyābhiniviṣṭa-cetasāṃ
sa-kāma-saṃkleśo anuṣakta eva bhavati / vīta-rāgāṇā-m api
punaḥ pratyudāvṛttir bhavati / na tu tathārya-prajñā-jīvināṃ
dharmopabhogaḥ //)
又受欲者及諸世間已離欲者，所有欲樂及離欲樂，皆非真實，皆為魔怨之所隨逐；如幻、如響、如影、如焰、如夢所見，猶如幻作諸莊嚴具。(punar
a-paraṃ dharmopabhogināṃ tad vīta-rāgāṇāṃ ca laukikānām
api pariniṣpannaṃ kāma-sukhaṃ viveka-sukhaṃ ca bhavati /
māra-pratyarthikānugataṃ ca māyopamaṃ pratiśrutkopamaṃ
pratibimbopamaṃ marīcikopamaṃ svapnopamaṃ
māyā-kṛtālaṅ-kāropamaṃ ca)
又著樂愚夫諸受欲者，及諸世間已離欲者，凡所受用，猶如癲狂、如醉亂等，未制魔軍
而有受用；是故彼樂為非真實，亦不能制所有魔事。聖慧命者受用正法，則不如是。(yat
sukhaṃ [tad] bālāḥ kāmopabhogino laukika-vīta-rāgāś
conmattakopamāḥ prati-niṣevante / mattakādy-upamāś ca
nirjita-māra-saṃgrāmāś ca paribhuñjate / tasmād
a-pariniṣpannaś ca bhavati a-nihita-māra-pratyarthikaś ca / na
tu tathārya-prajñājīvināṃ dharmopabhogaḥ //)
