SAT DB

T1827_.42.0280a01: 是異義。亦應有五難。如以神從覺等也。又有
T1827_.42.0280a02: 分與分一如衆糸成絙一。絙一衆糸一。如身
T1827_.42.0280a03: 一頭足一。若絙與衆糸一。衆糸既多在絙亦
T1827_.42.0280a04: 多。亦即五難。如破一品説。若分與有分異。
T1827_.42.0280a05: 離衆糸之外別應有絙。衆糸既滅而絙應在。
T1827_.42.0280a06: 若糸滅則絙滅。不得言異。又縱離衆糸別有
T1827_.42.0280a07: 絙者。絙爲具在一糸中。爲分在一糸中。若具
T1827_.42.0280a08: 在一糸中。即一糸之中便有衆糸。又偏在一
T1827_.42.0280a09: 糸中。即餘糸中應無絙。若餘糸皆有絙者。即
T1827_.42.0280a10: 有多絙。若一絙分在衆糸中者。即有分如分。
T1827_.42.0280a11: 注爲二。初釋偈一異過故。復次下義生有無
T1827_.42.0280a12: 破。初就無門破。當衆糸時未有於絙。何所待
T1827_.42.0280a13: 故名之爲分。若衆糸時已有於絙。何用分力。
T1827_.42.0280a14: 外曰汝是破法人。自上已來三番破外人總
T1827_.42.0280a15: 別異體義竟。今第四破外人横過。論主前破
T1827_.42.0280a16: 外人過同破法人者此有近遠。遠而爲論。從
T1827_.42.0280a17: 神品竟於此文若法若人一之與異並皆破
T1827_.42.0280a18: 之。故名壞法人。此是衆師總罵。非獨衞世瞋
T1827_.42.0280a19: 呵。二近生者。自上已來文三義四。文三者。一
T1827_.42.0280a20: 破外總別。二破内總別。三破微塵。破總別因
T1827_.42.0280a21: 也。義四者。謂因果内外也。此四總攝諸法。汝
T1827_.42.0280a22: 並破之名破法人。内答有二。一天親義生免
T1827_.42.0280a23: 過答。二提婆推過答。免過答者。汝謂總別體
T1827_.42.0280a24: 異。就汝覓異義不成。非我過也。又此即是推
T1827_.42.0280a25: 過答。以外計有與瓶異。覓異不成。不成之過
T1827_.42.0280a26: 還是汝也。又汝上來横自立義。今復横過於
T1827_.42.0280a27: 他。故重招罪也。復次無見有有見無等第二
T1827_.42.0280a28: 推過答。今前通釋此義。有見外道名無見
T1827_.42.0280a29: 有。無見外道名有見無。就内法。薩婆多等是
T1827_.42.0280b01: 無見有。方廣之流謂有見無。就文釋者。明衞
T1827_.42.0280b02: 世立異凡有二過。一者佛法頭足因縁名之
T1827_.42.0280b03: 爲身。而外道謂非是身名有見無。離頭足外
T1827_.42.0280b04: 實無別總身。而謂別有總身名無見有。又假
T1827_.42.0280b05: 有體家離四微別有假柱體。離五陰別有假
T1827_.42.0280b06: 人體。是無見有。假無體義云。唯有五陰但有
T1827_.42.0280b07: 四微。是有見無義。無體有用具有二義。別有
T1827_.42.0280b08: 用名無見有。無有體是有見無。注爲二。初標
T1827_.42.0280b09: 二門次釋二門。標二門者。汝與破法人同謂
T1827_.42.0280b10: 破法章門也。乃復過甚標過甚章門也。破法
T1827_.42.0280b11: 人同是有見無。乃復過甚謂無見有。何以故
T1827_.42.0280b12: 下釋二門也。又二。前就内法次就外法。就内
T1827_.42.0280b13: 法釋二者。初釋破法人同章門明因縁和合
T1827_.42.0280b14: 爲身。汝言非身即是破因縁法。若破因縁即
T1827_.42.0280b15: 破空義亦破中假。故一切倶破。如中論四諦
T1827_.42.0280b16: 品説。離是已別有身釋第二過甚章門。明破
T1827_.42.0280b17: 法之人但撥有令無不計無爲有。汝遂撥有
T1827_.42.0280b18: 令無。又計無爲有。豈非過甚。次就外法釋。如
T1827_.42.0280b19: 文

T1827_.42.0280b20:

百論疏卷中之中

終

T1827_.42.0280b21:
T1827_.42.0280b22:
T1827_.42.0280b23:
T1827_.42.0280b24: 百論疏卷中之餘
T1827_.42.0280b25: 　釋吉藏撰　
T1827_.42.0280b26:   破情品第五
T1827_.42.0280b27: 破法有三雙。前破一異次破情塵者。一爲歴
T1827_.42.0280b28: 法觀行。雖知一異已空未語情塵非有。今欲
T1827_.42.0280b29: 歴法明空令觀心觸境斯淨故次破情塵。二
T1827_.42.0280c01: 者顛倒虚妄起無根本。聊亂而生。有病便治。
T1827_.42.0280c02: 隨救即破。故前破一異之病今洗情塵之執。
T1827_.42.0280c03: 三者菩薩作論本爲通經。而方等衆經皆明
T1827_.42.0280c04: 六情本性空寂。但經中散説。利根能悟鈍者
T1827_.42.0280c05: 未了。今廣釋之故有此品。四者一切衆生有
T1827_.42.0280c06: 此情故起諸煩惱。在家之者因情塵而起愛。
T1827_.42.0280c07: 出家外道由情塵而見生。佛法有所得大小
T1827_.42.0280c08: 乘人義亦如是。今觀此情塵。究竟無從故大
T1827_.42.0280c09: 小内外愛見便息。故有此品。又諸方等經皆
T1827_.42.0280c10: 明六根懺悔悟六本空即六根罪滅。四依欲
T1827_.42.0280c11: 爲末世懺悔故觀六根空。又法華等明六根
T1827_.42.0280c12: 清淨。今悟六本空故六根淨耳。今欲釋如此
T1827_.42.0280c13: 等經故破六情。皆是通來意也。次別來意者。
T1827_.42.0280c14: 前破一異總破諸法。以萬法與於大有一體
T1827_.42.0280c15: 異體義皆不成。從此已後別破諸法。謂萬像
T1827_.42.0280c16: 之中有情塵因果。前總後別。觀門次第。亦是
T1827_.42.0280c17: 立義前後。故有此品。二者前破一異通破常
T1827_.42.0280c18: 與無常法。今次別破無常法。亦是前總後別。
T1827_.42.0280c19: 以爲次第。三者一異理隱情塵義顯。故捨彼
T1827_.42.0280c20: 一異更立情塵。故有此品。四者一異偏是外
T1827_.42.0280c21: 道所計。情塵内外同執。故別計不成故引通
T1827_.42.0280c22: 來救。故有此品。五者上破異品末論主呵外
T1827_.42.0280c23: 人云無見有有見無。今接此故擧實有情塵。
T1827_.42.0280c24: 而有見有。非無見有亦非有見無。論主若破
T1827_.42.0280c25: 情塵則有見於無而別立佛法。謂無見有。故
T1827_.42.0280c26: 有此品。前破情次破塵者。情内塵外。親疎不
T1827_.42.0280c27: 同故破前後。問今破一異與破情塵義齊以
T1827_.42.0280c28: 不。答通義則齊。外道横計一異故謂於大有
T1827_.42.0280c29: 與萬法一體異體。亦外道横計。偏造遍造之
T1827_.42.0281a01: 情及瓶等可見之塵實無此法。故破義是齊
T1827_.42.0281a02: 而小異者。大有一體異體唯外道所執。故餘
T1827_.42.0281a03: 處云。外道大有經説此則破而不取。若是情
T1827_.42.0281a04: 塵通於内外。故亦取亦破。若横謂有者。則破
T1827_.42.0281a05: 而不取。因縁假名情塵取而不破。問此品破
T1827_.42.0281a06: 情與中論破情品何異。答中論但破於情不
T1827_.42.0281a07: 破知生義。今則具足。中論通破見義不別開
T1827_.42.0281a08: 到不到。此論別破到不到義所以然者。中論
T1827_.42.0281a09: 破内學。内學大小乘人但明不到能見。故中
T1827_.42.0281a10: 論直破其見。外道具執到不到見。故此論具
T1827_.42.0281a11: 破二迷。所言情者。智度論云。九十六術不説
T1827_.42.0281a12: 意識。意識難解故但明五情及以於意。神御
T1827_.42.0281a13: 於意行眼等中故能見色。問既稱外道不説
T1827_.42.0281a14: 意識。云何言意行眼門。答外道不明從意根
T1827_.42.0281a15: 生意識。但言有心平等根名之爲意。神御此
T1827_.42.0281a16: 意行眼等門耳。今言破情者有二義。一者正
T1827_.42.0281a17: 破外道無六計六。傍破内人横謂之六。二者
T1827_.42.0281a18: 若内若外有此六情名皆起佛法。成論云。劫
T1827_.42.0281a19: 初物未有名字。聖人爲受用故假爲立名。如
T1827_.42.0281a20: 瓶衣等。問聖人何故説六。答道門未曾六不
T1827_.42.0281a21: 六。但爲顛倒故受此六根。聖人欲令其悟六
T1827_.42.0281a22: 無。是故説六。如經云爲令悟第一義故説世
T1827_.42.0281a23: 諦。所以令悟六無。六者三世諸佛出世皆爲
T1827_.42.0281a24: 一大事。謂開示悟入諸佛知見。諸佛知見即
T1827_.42.0281a25: 是四智。觀此六情本來寂滅名如來智。雖復
T1827_.42.0281a26: 寂滅於顛倒衆生宛然而六即是佛智。悟六
T1827_.42.0281a27: 無六。了無六六任運現前名自然智。此之三
T1827_.42.0281a28: 智不從師得名無師智。此之四智是佛知見。
T1827_.42.0281a29: 三世諸佛爲欲開示悟入此智見故出現於
T1827_.42.0281b01: 世。此四智觸處皆得明之。但約衆生心爲正
T1827_.42.0281b02: 意。故就情品説之。品開爲二。一破眼情二例
T1827_.42.0281b03: 餘五。初又二。初破情令生知。二正破情。初是
T1827_.42.0281b04: 破果次名破因。因果既破情事盡矣。外曰定
T1827_.42.0281b05: 有我我所有法現前有故。破一品初以法證
T1827_.42.0281b06: 人。今此品初以法證法。定有我所者謂有一
T1827_.42.0281b07: 瓶也。有法現前有故者。擧五情生知證有一
T1827_.42.0281b08: 瓶等我所法也。現前者五識知現在法也。又
T1827_.42.0281b09: 現事可信也。誰不知青黄者哉。所言知者。六
T1827_.42.0281b10: 根皆四合。四合中皆生知。眼與塵合知青黄。
T1827_.42.0281b11: 乃至意與法合能知法。今但取五知不論意
T1827_.42.0281b12: 知者有二種義。一者外道不説意識。如上所
T1827_.42.0281b13: 明。二者意通知三世。非顯現法故不擧之。五
T1827_.42.0281b14: 情對五塵生於五知。是顯現法故偏擧也。問
T1827_.42.0281b15: 觀此文既言生知。即似偏破衞世師義。答正
T1827_.42.0281b16: 破衞世以接上破異品。故世師立四合生知
T1827_.42.0281b17: 通前無見有有見無難。而僧佉明縁合故有
T1827_.42.0281b18: 覺知用。約義用邊亦得論生但體不生耳。問
T1827_.42.0281b19: 此中何故但明三合。答外人擧法證法不復
T1827_.42.0281b20: 存神。若重存神則便墮負故但立於法。法義
T1827_.42.0281b21: 若成人義自立。是故文云定有我所。内曰見
T1827_.42.0281b22: 色已知生何用。内破知生有三門。謂前後一
T1827_.42.0281b23: 時也。今是前見後知破。本爲未見青黄之色
T1827_.42.0281b24: 可須青黄之知。今眼見青黄已分明則知生
T1827_.42.0281b25: 無用。此正破數義。眼根既能見色。何用識耶。
T1827_.42.0281b26: 若必須識方了青黄。何名眼見。若眼識和合
T1827_.42.0281b27: 方能見者。則違義宗立眼能見。若前知生下
T1827_.42.0281b28: 第二破前知後見。然前知後見。知則有用。但
T1827_.42.0281b29: 以見無故知不得生。二者復有違宗之過。汝
T1827_.42.0281c01: 云四合生知。今四未合而知遂生。故違前宗。
T1827_.42.0281c02: 前得宗知墮無用。今知得用墮違宗。外曰若
T1827_.42.0281c03: 一時生者。救云。見色時即知生。知生時即見
T1827_.42.0281c04: 色。故無上二過。問何故無修妬路耶。答有二
T1827_.42.0281c05: 義。一者外人前立現前一知。提婆頻搆三難。謂
T1827_.42.0281c06: 前後一時。但天親欲發一時之破故義生外立。
T1827_.42.0281c07: 故無修妬路也。亦可易解故不釋。所以無也。
T1827_.42.0281c08: 内曰下偈本爲四。一牒二非三難四釋。若一時
T1827_.42.0281c09: 生牒也。是事不然下非也。生無生共不一時生
T1827_.42.0281c10: 第三難也。問此就何難。答正就無生門難。以
T1827_.42.0281c11: 外人立一時生故。今但破其生則一時自壞。
T1827_.42.0281c12: 又生通前後一時。今破於生則備破三義。又
T1827_.42.0281c13: 若但破見知一時則不得兼破餘法。今若破生
T1827_.42.0281c14: 得兼顯萬法無生。有故無故前破故第四釋
T1827_.42.0281c15: 破。有故釋上生。無故釋無生。前破故釋上共。
T1827_.42.0281c16: 但前破有二。一者有無望共則爲在前。故破
T1827_.42.0281c17: 有無名爲破共。二者依天親以初二偈本名
T1827_.42.0281c18: 之爲共。初偈破前見後知。此是有見無知。次
T1827_.42.0281c19: 偈破前知後見。是有知無見。前二既破有無
T1827_.42.0281c20: 則名破共。故云前破。又偈本中明云有故無
T1827_.42.0281c21: 故。此二即是二修妬路。還指此二故云二修
T1827_.42.0281c22: 妬路也。注中爲二。前釋偈本次義破一時。所
T1827_.42.0281c23: 以明此二者。外立一時生。偈本破其生。天親
T1827_.42.0281c24: 義破一時有。則二義盡矣。初又三。一牒。於三
T1827_.42.0281c25: 中下次總非。何故下三正破。復次若一時者
T1827_.42.0281c26: 第二義破一時。見則是因。知名爲果。若知見
T1827_.42.0281c27: 一時便爲並失相待也。復次眼爲到色見耶。
T1827_.42.0281c28: 自上已來破知生義。今第二次破其見亦開
T1827_.42.0281c29: 三門。一到不到門破。二破眼性自見。三重破
T1827_.42.0282a01: 到不到見。内法大小乘義乃不同。並云眼是
T1827_.42.0282a02: 遙矚不到能見。僧佉亦云眼可懸矚。所以眼
T1827_.42.0282a03: 見惡事即須避之。逢見好事須就之。耳聞聲
T1827_.42.0282a04: 亦爾。此與佛法全同。鼻舌身三根爲成身故
T1827_.42.0282a05: 到根方知。與内義亦同。提婆今總破衆家故
T1827_.42.0282a06: 開二關責也。初破到色見易解。復次下天親
T1827_.42.0282a07: 欲難上破到見義生破不到見。應有四難。一
T1827_.42.0282a08: 者近遠倶不到應倶不見。二近遠倶不到則
T1827_.42.0282a09: 應倶見。三若見近不見遠應到近不到遠。四
T1827_.42.0282a10: 若見近不見遠應見遠不見近。復次下開二
T1827_.42.0282a11: 門重責到色見義。初云。若見色已方去墮無
T1827_.42.0282a12: 用過。若不見而去得有見用而違意所取。復
T1827_.42.0282a13: 次無眼處亦不取下重開二門破到不到。初
T1827_.42.0282a14: 明若眼去到色得取色義而面上失眼。不去
T1827_.42.0282a15: 下明面不失眼而失取義。復次下重破眼不
T1827_.42.0282a16: 到色亦有四難。一等是不到則障内外倶見。
T1827_.42.0282a17: 二倶不見。三見障内不見外亦應見外不見
T1827_.42.0282a18: 内。四有見不見有到不到。以内外兩家皆云
T1827_.42.0282a19: 不到。宜委曲破之。涅槃經云。若到見者今眼
T1827_.42.0282a20: 見火火應燒眼。眼見水水應濕眼。智度論二
T1827_.42.0282a21: 十八卷解。知衆生心趣向。外人問云。知衆生
T1827_.42.0282a22: 心趣向。爲去不去。若去則同死人。不去則不
T1827_.42.0282a23: 與境合。又若不去經那云因眼縁色生於眼
T1827_.42.0282a24: 識。論主答云。不去不住而能知。此猶難解。若
T1827_.42.0282a25: 言心法非去不去。亦應非知不知。若云心是
T1827_.42.0282a26: 慮智故知者。今問慮智爲云不去。終不免責。
T1827_.42.0282a27: 外曰眼相見故。自上已來破到不到見。今第
T1827_.42.0282a28: 二破眼自見。上以到不到二門責之。辭理倶
T1827_.42.0282a29: 屈。外無以救。但云眼是見相。不有眼而已。有
T1827_.42.0282b01: 即體性能見。何論到與不到。内曰若眼見應
T1827_.42.0282b02: 自見眼。熱是火體相而自他倶熱。見是眼體
T1827_.42.0282b03: 相應自他倶見。開眼則覩外青黄。合眼應見
T1827_.42.0282b04: 内黒白。又問眼爲是見爲非見耶。眼若是見
T1827_.42.0282b05: 既自是眼應當自見。若自不見自應非眼。又
T1827_.42.0282b06: 見若是眼。若常有眼則應常見。若有時見不
T1827_.42.0282b07: 見則有時眼不眼。若見異眼則見自見應非
T1827_.42.0282b08: 眼見。又若見異眼熱應異火。外曰如指。論主
T1827_.42.0282b09: 擧火爲難。外用指爲通。當時未必發言。亦可
T1827_.42.0282b10: 直擧於指。内曰觸指業故。眼以見爲相。指不
T1827_.42.0282b11: 以觸爲相。故非喩也。又若觸即是指。不觸之
T1827_.42.0282b12: 時應當無指。若常有於指亦常有於觸。又觸
T1827_.42.0282b13: 即是指。既自是指則應自觸。若不自觸應不
T1827_.42.0282b14: 自指。又若見即是眼自既不見。自應非眼。自
T1827_.42.0282b15: 若是眼自應能見。又自不見而是眼。則見他
T1827_.42.0282b16: 應非眼。又三節是指相。何異見是眼相。今無
T1827_.42.0282b17: 見遂有眼。無三節應有指。若取指動搖爲指
T1827_.42.0282b18: 相。亦應取眼開閉爲眼相。外曰光意去故見
T1827_.42.0282b19: 色。第三重破到不到。所以重破到不到者。外
T1827_.42.0282b20: 人聞内初作到不到破。當時辭理倶屈。無以
T1827_.42.0282b21: 取通。但云眼體性能見。論主乘言仍責見相
T1827_.42.0282b22: 不成。今外智思更生重通前到不到義云。我
T1827_.42.0282b23: 義具有到不到。眼光與意去到於色。而眼體
T1827_.42.0282b24: 不到於色。所以須意去者。一者意欲見前色
T1827_.42.0282b25: 故往就之。二者眼光無知須意導御。是故意
T1827_.42.0282b26: 與眼光共去。成論師云。眼光不去而意非去
T1827_.42.0282b27: 不去。内曰若意去到色此則無覺。縱去奪覺
T1827_.42.0282b28: 也。若意遂去。身則無意由如死人。以此譏於
T1827_.42.0282b29: 外道。外看内面是死。外道何能言論。又亦應
T1827_.42.0282c01: 云。眼光若去眼體無光。是盲外道。注爲二。前
T1827_.42.0282c02: 釋偈本。然意實不去不有兩義釋意不去。一
T1827_.42.0282c03: 者近遠一時。知非是去法。二者過去已謝意
T1827_.42.0282c04: 若遂去意亦應謝　未來未起。意縁未來亦應
T1827_.42.0282c05: 未起。而實不爾故知不去。外曰如意在身。通
T1827_.42.0282c06: 上無覺之難也。意在身非是無覺。意力能遠
T1827_.42.0282c07: 知諸塵。則二義成也。内曰若爾不合。意本去
T1827_.42.0282c08: 得合。既其不去是則不合。乃免無覺之過。復
T1827_.42.0282c09: 墮不合之咎。外曰意光色合故見。諸立之中
T1827_.42.0282c10: 此救最巧。眼意在身離無覺無眼之咎。意力
T1827_.42.0282c11: 能運眼光到於前色則與色合。故免無合之
T1827_.42.0282c12: 過。内曰若合故見生無見者。縱合奪見也。此
T1827_.42.0282c13: 者乃者於人乃者於主。明五種和合。一眼二
T1827_.42.0282c14: 光三意四意力五色。五法之中見定屬誰。誰
T1827_.42.0282c15: 爲見者。五合方見。則不應言見定屬眼。外曰
T1827_.42.0282c16: 受合故者。捉破爲立也。内以和合用破於見。
T1827_.42.0282c17: 外即執合以之爲立。但令有合則有於見。内
T1827_.42.0282c18: 曰明三法體異終不得合。又三法體異各無
T1827_.42.0282c19: 見理。雖復共合終不能見。如三盲共聚終無
T1827_.42.0282c20: 見性耳。上明不合不得見。今明合不得見。故
T1827_.42.0282c21: 畢竟無見。如呵迦葉見色與盲等。呵善吉不
T1827_.42.0282c22: 見佛乃是識佛耳。大品等明諸法無所見無
T1827_.42.0282c23: 所知。並是此品意也。耳鼻下第二例破餘
T1827_.42.0282c24: 情
T1827_.42.0282c25:   破塵品第六
T1827_.42.0282c26: 然根内塵外。因縁相待既其無内。何有外耶。
T1827_.42.0282c27: 但鈍根未悟。雖言無内猶謂有外。故次破之。
T1827_.42.0282c28: 又聞上明無内而不信故擧外證内。故復破
T1827_.42.0282c29: 之。又欲歴法觀行令悟。觸事皆是道故前破
T1827_.42.0283a01: 内今破於外。又欲示内外不二。所以然者。外
T1827_.42.0283a02: 大充身則便成内。内根散壞則便歸外。故知
T1827_.42.0283a03: 内外性本來無二。今欲示無二之性故歴法
T1827_.42.0283a04: 明之。欲釋諸方等經明内外空義。如大品明
T1827_.42.0283a05: 云何内空謂眼空乃至意空。云何外空謂色
T1827_.42.0283a06: 空乃至法空。經但略釋於前利根聞即了悟。
T1827_.42.0283a07: 論廣數。於後鈍根因而獲曉。又六塵是生死
T1827_.42.0283a08: 之根。所以然者。由此六塵起淨不淨倒。由淨
T1827_.42.0283a09: 不淨倒故生三毒。三毒因縁故起三業。三業
T1827_.42.0283a10: 因縁故生三界。今撿六塵無從則惑業便滅。
T1827_.42.0283a11: 是故破塵。又不住六塵故萬行成。如金剛般
T1827_.42.0283a12: 若。不住六塵行施與十方空等。下又云。以心
T1827_.42.0283a13: 不住六塵能成就衆生莊嚴佛土。又如維摩。
T1827_.42.0283a14: 何謂病本。謂有攀縁。攀縁於六塵。今撿無六
T1827_.42.0283a15: 塵則無所攀縁。則病本滅故一切人法及空
T1827_.42.0283a16: 病皆除。今釋如此諸方等經故破塵也。又諸
T1827_.42.0283a17: 外道計有隣虚微塵爲萬化之本。萬化若滅
T1827_.42.0283a18: 還歸本塵。今品從麁至細求一切塵悉皆無
T1827_.42.0283a19: 從。則破其計本。在本既傾萬化便壞。是故破
T1827_.42.0283a20: 塵。問今此論明無塵與攝大乘唯識何異。答
T1827_.42.0283a21: 彼總相明無。今別相明無。又彼論由識變異
T1827_.42.0283a22: 故成六塵。故有於識而無塵。今明非但無塵
T1827_.42.0283a23: 亦無有識。所以然者。若有於塵可得生識。撿
T1827_.42.0283a24: 塵不得。識何由生。又今非但撿塵識有不得。
T1827_.42.0283a25: 撿塵識無亦不得。所以然者。塵識本自不有
T1827_.42.0283a26: 無。從何生無塵之妄。亦無眞實。五句自去不
T1827_.42.0283a27: 如他但住三無性理。故中論法品云一切實
T1827_.42.0283a28: 不實皆絶。即其證也。問此品破何等塵。答遍
T1827_.42.0283a29: 破内外大小諸塵。但内外釋塵不同。開十二
T1827_.42.0283b01: 入義。今略述之。品開爲三。第一破塵法。第二
T1827_.42.0283b02: 破塵時。第三明得益。初又二。第一破外道計
T1827_.42.0283b03: 塵。第二破内學計塵。初亦是破所造塵果。次
T1827_.42.0283b04: 破能造大因。就初又二。第一前破色塵。第二
T1827_.42.0283b05: 次破四塵。破色塵又二。第一破外自立三種
T1827_.42.0283b06: 塵。第二破外引他證有三種塵。初破三塵即
T1827_.42.0283b07: 成三別。第一破瓶是現見。次破色是現見。三
T1827_.42.0283b08: 破微塵是現見。夫論可見不出此三。此三不
T1827_.42.0283b09: 成則可見便壞。又此三之中初一是外道所
T1827_.42.0283b10: 見之塵。以外道言瓶是可見。佛法大小乘人
T1827_.42.0283b11: 明瓶非可見。故初破瓶可見破於外道。破色
T1827_.42.0283b12: 及微塵則通破内外。故破此三塵則塵義盡
T1827_.42.0283b13: 矣。外曰應有情瓶等可取故者。情品擧別證
T1827_.42.0283b14: 通。此品擧別證別。故將塵救情。若無有情誰
T1827_.42.0283b15: 取瓶耶。若無情取塵應非情能取。非情既不
T1827_.42.0283b16: 能取。當知情能取。塵既有所。即能取不無。内
T1827_.42.0283b17: 曰非獨色是瓶是故瓶非現見者。然若理奪
T1827_.42.0283b18: 之。汝以所取證於能取。我亦以能取例於所
T1827_.42.0283b19: 取。能取既無。寧有所取。但論主慈悲縱言隨
T1827_.42.0283b20: 破。然能見之眼爲六情之首。所見之塵爲六
T1827_.42.0283b21: 塵之初。故上品破能見。此品破所見。破意云。
T1827_.42.0283b22: 汝義五塵成瓶。今但見色非是見瓶。汝何得
T1827_.42.0283b23: 言瓶是現見。若瓶是現見。瓶獨爲色所成。不
T1827_.42.0283b24: 應五塵成瓶。若五塵成瓶瓶遂可見。則五塵
T1827_.42.0283b25: 皆可見。若五塵皆可見。是則塵亂。在塵既亂
T1827_.42.0283b26: 五根亦亂。而塵實不亂故瓶非現見。又瓶爲
T1827_.42.0283b27: 可見色成故可見者。爲聲等不可見成應不
T1827_.42.0283b28: 可見。又瓶具有可見不可見二物成。則應具
T1827_.42.0283b29: 可見不可見也。然外道言。總瓶是可見亦總
T1827_.42.0283c01: 男女可見。乃至言總國土等可見。此非但是
T1827_.42.0283c02: 外道。今有所得大小乘人擧眼皆作是見。今
T1827_.42.0283c03: 破瓶一分可見。不得言瓶可見。亦男女一分
T1827_.42.0283c04: 可見不得男女可見。國土一分可見不得國
T1827_.42.0283c05: 土可見。此遍破内外大小一切顛倒心也。然
T1827_.42.0283c06: 好體論之。總之與別一分多分皆不可見。以
T1827_.42.0283c07: 畢竟無有顛倒塵故。如愚癡獸謂陽炎爲水。
T1827_.42.0283c08: 有何總別一多分耶。論主慈悲恐鈍根不能
T1827_.42.0283c09: 信解。借別妄止其總妄。故言一分可見多分
T1827_.42.0283c10: 不可見耳。問何以得知借妄止妄。答若一分
T1827_.42.0283c11: 可見是實。不應破色及隣虚塵可見也。而諸
T1827_.42.0283c12: 小乘人如數論之流外道計。總色可見是無
T1827_.42.0283c13: 耳。色一分便實有。此是不解諸佛菩薩借妄
T1827_.42.0283c14: 止妄意也。外曰取分故一切取信故。救上瓶
T1827_.42.0283c15: 非現見也。取色一分名爲取瓶。世人皆信非
T1827_.42.0283c16: 獨我也。取分故一切取。是自立宗。信故引他
T1827_.42.0283c17: 爲證。内曰若取分不一切取。此明見色一分
T1827_.42.0283c18: 非一切見。如情一根能見餘一切根不名爲
T1827_.42.0283c19: 見。今亦色一分可見餘四分不名可見。汝若
T1827_.42.0283c20: 言見色一分名一切可見。亦應眼是能見餘
T1827_.42.0283c21: 一切根皆名能見。又若見色一分則一切見。
T1827_.42.0283c22: 五塵並應可見。若五塵並可見。眼既見色應
T1827_.42.0283c23: 見五塵。則眼根中應具五根。又一分是色一切
T1827_.42.0283c24: 名瓶。瓶是有分色名爲分。若見分即見有分。
T1827_.42.0283c25: 則分有分一。如破一破異中説。若分與有分
T1827_.42.0283c26: 異。今見分云何見有分耶。外曰有瓶可見受
T1827_.42.0283c27: 色現見故。自上已來破瓶是現見破外道人
T1827_.42.0283c28: 及世俗義竟。今第二破色是現見通破一切
T1827_.42.0283c29: 内外。今救意是捉破爲立。上立義云。瓶是現
T1827_.42.0284a01: 見。論主二關云眼但見色實不見瓶。此是借
T1827_.42.0284a02: 色破瓶。外人之言。汝既受我色是現見。本以
T1827_.42.0284a03: 色成瓶。能成之色既可見。所成之瓶亦應可
T1827_.42.0284a04: 現見。二者從勝爲秤。如五塵謂皆是色。而色
T1827_.42.0284a05: 受色名。餘香等從別受秤。今亦例然。瓶雖有
T1827_.42.0284a06: 多微所成。色既勝。從色受名名爲現見。三者
T1827_.42.0284a07: 並通。若不許瓶是現見。亦應不許色是現見。
T1827_.42.0284a08: 既許色現見。亦應許瓶現見。内曰若此分現
T1827_.42.0284a09: 見彼分不現見。破外色是現見也。色是障礙
T1827_.42.0284a10: 法。如一柱色但見此分不見彼分。云何言色
T1827_.42.0284a11: 是現見。若見此分名現見者。不見彼分應名
T1827_.42.0284a12: 不現見。又在色之此不見於彼故彼名不現
T1827_.42.0284a13: 見。在色之彼不見於此故此分亦不現見。前
T1827_.42.0284a14: 是借色破瓶。今是借色破色。謂互破彼此。非
T1827_.42.0284a15: 是論主立色障障礙以破外也。此即破數論
T1827_.42.0284a16: 人義。論人云。識得瓶實想追作瓶解。今明眼
T1827_.42.0284a17: 不見色想何所解。數人云。長短等色爲眼所
T1827_.42.0284a18: 見。亦作此破云。長有彼此。見此不見彼。云
T1827_.42.0284a19: 何見長。注爲二。初釋偈本云。彼分中分不現
T1827_.42.0284a20: 見者。略説就三分明之。見色此分。不見色内
T1827_.42.0284a21: 中分及以彼分。此明見一不見二不名現見。
T1827_.42.0284a22: 此分亦如是。上明見一不見二。今明三分都
T1827_.42.0284a23: 不可見。以二分障此分故提婆二分決之。一
T1827_.42.0284a24: 分現見一分不現見不得名現見。若天親就
T1827_.42.0284a25: 三分釋之。一分現見二分不現見不應名現
T1827_.42.0284a26: 見。若以十方分釋之。但一分現見九分不現
T1827_.42.0284a27: 見。如柱有十方分見一不見九也。復次下第
T1827_.42.0284a28: 二義生取意以破外人。外救云。色雖三分見
T1827_.42.0284a29: 一分故名一切見。是故今明瓶爲五塵成。見
T1827_.42.0284b01: 一不見四不名一切見。今明瓶爲三分成。見
T1827_.42.0284b02: 一不見二不名一切見。用於彼文以答於此。
T1827_.42.0284b03: 外曰微塵無分故不盡破。破色三番自上已
T1827_.42.0284b04: 來二番已竟。今第三破微塵是可見。救意云。
T1827_.42.0284b05: 瓶由五塵成。見一不見四故瓶非現見。色爲
T1827_.42.0284b06: 三分成。見一不見二故色非現見。今微塵異
T1827_.42.0284b07: 斯二種。不爲五塵成故異瓶。無有見一不見
T1827_.42.0284b08: 四過。微塵無十方分。無有見此不見彼過。故
T1827_.42.0284b09: 不盡墮上二種破中。以其體圓不見而已。見
T1827_.42.0284b10: 則都見。以有此塵。爲色瓶本。本既可見。末亦
T1827_.42.0284b11: 可見。數人及莊嚴明。微塵無十方分。與此全
T1827_.42.0284b12: 同。内曰微塵非現見。提婆妙通内教精識外
T1827_.42.0284b13: 經。復有無礙之惠及無方之辨還用彼文以
T1827_.42.0284b14: 破此説。汝經自言塵非現見。何得違經言現
T1827_.42.0284b15: 見也。二者微塵既非現見。云何能成現見。以
T1827_.42.0284b16: 本不可見故瓶色之末亦不可見。三者縱汝
T1827_.42.0284b17: 微塵是可見。色既有麁色細色亦有麁礙細
T1827_.42.0284b18: 礙。便見此不見彼。云何言都見。若言麁有礙
T1827_.42.0284b19: 細無礙。亦應麁故是色。細應非色。若麁細倶
T1827_.42.0284b20: 色且麁細倶礙。如其倶礙則有十方。見此不
T1827_.42.0284b21: 見彼。又若有無礙之色亦應有無色之礙。無
T1827_.42.0284b22: 色之法必不可礙。有色之法云何無礙。又初
T1827_.42.0284b23: 破微塵非現見正破外道。外道經説塵不見。
T1827_.42.0284b24: 微塵若可見此破内義。内道計隣虚塵爲天
T1827_.42.0284b25: 眼見故。智度論反覆破之。若有極微色則有
T1827_.42.0284b26: 十方分。若有十方分則有見此不見彼。又有
T1827_.42.0284b27: 十方分不名爲極微。若無十方分則不名爲
T1827_.42.0284b28: 色也。外曰瓶應現見世人信故。自上已來破
T1827_.42.0284b29: 外人自立義宗。從麁至細一章竟也。今第二
T1827_.42.0284c01: 破外人擧他證有現見。今前立義。問品初已
T1827_.42.0284c02: 擧世人信與今何異。答上擧世信證瓶現見。
T1827_.42.0284c03: 今擧世信證瓶是有。若汝言三法都不可見
T1827_.42.0284c04: 者應無有瓶。世人相與信有於瓶。必定瓶應
T1827_.42.0284c05: 可見。内曰現見無非瓶無者。釋此不同俗人
T1827_.42.0284c06: 河東徴注百論十卷疏。昔梁末諸師亦從其
T1827_.42.0284c07: 受業用成實意釋此文云。瓶是假名爲想心
T1827_.42.0284c08: 所得。今但見實不見假瓶。但無外人現見之
T1827_.42.0284c09: 瓶。非無假名之瓶。故云現見無非瓶無。此釋
T1827_.42.0284c10: 有二過。一與注違。二立義破他非提婆氣。故
T1827_.42.0284c11: 肇公云。言而無當。破而無執。云何執義而破
T1827_.42.0284c12: 他耶。有人言。現見無顛倒自性之瓶耳。非無
T1827_.42.0284c13: 因縁假名瓶。此釋亦有二過。一與注違。二用
T1827_.42.0284c14: 義失所以。中論作者品云。是業從衆縁生假
T1827_.42.0284c15: 名爲有。無有決定。非如汝所説。此明無自性
T1827_.42.0284c16: 有假名。以破外斷見。非今用時。外今正立瓶
T1827_.42.0284c17: 是有。若更説有轉増其患。有人言。無汝想謂
T1827_.42.0284c18: 之瓶故言現見無。非前有瓶法破之令無。如
T1827_.42.0284c19: 但除其病無法可破。如但破水想無水可破。
T1827_.42.0284c20: 此釋過亦同前違文害義。今所明者。前須識
T1827_.42.0284c21: 立乃見破。上外立有二義。一者世間皆信有
T1827_.42.0284c22: 瓶。必是現見。二者若無現見是則無瓶。今破
T1827_.42.0284c23: 此二義。汝言有瓶必現見者。暗中有瓶而無
T1827_.42.0284c24: 現見。何得言有瓶必現見耶。是故當知瓶非
T1827_.42.0284c25: 現見。二者眼未對瓶時此是無現見而瓶不
T1827_.42.0284c26: 無。何得無現見即無瓶耶。欲見此解當覩注
T1827_.42.0284c27: 文。注爲四。初牒外義。是事不然第二總非。瓶
T1827_.42.0284c28: 雖不現見下第三正破。此明不現見時非是
T1827_.42.0284c29: 無瓶。正釋偈本現見無非瓶無。是故瓶非現
T1827_.42.0285a01: 見第四前破無現見則無瓶。今破有瓶必現
T1827_.42.0285a02: 見。又此文結成上破。以無現見時有瓶故知
T1827_.42.0285a03: 瓶非現見。外曰眼未合故無過。將此文望前
T1827_.42.0285a04: 諸解並非。問答今明。外人救上二過。明瓶體
T1827_.42.0285a05: 是現見法是故有瓶必現見。内義亦然。如云
T1827_.42.0285a06: 二法攝一切法謂可見不可見法。色等屬可
T1827_.42.0285a07: 見法。又如三種色一可見有對二不可見有
T1827_.42.0285a08: 對三不可見無對。今色是可見有對法。故知
T1827_.42.0285a09: 色定是可見法。但眼未對瓶時人自不見耳。
T1827_.42.0285a10: 非是瓶體不現見。不得云有瓶無現見無現
T1827_.42.0285a11: 見有瓶。内曰如現見生無有亦非實。破上瓶
T1827_.42.0285a12: 體是現見法眼合時受現見名也。破有二意。
T1827_.42.0285a13: 初責其現見相生無。二倒破。瓶有體亦無則
T1827_.42.0285a14: 體相倶失。汝眼未對瓶時未有現見相生。若
T1827_.42.0285a15: 對瓶時有現見相生。異未見者許瓶與眼合
T1827_.42.0285a16: 受現見名。而眼對瓶時無現見相生。與未見
T1827_.42.0285a17: 時不異。未見時既不名現見。今眼對時云何
T1827_.42.0285a18: 受現見名。故云現見生無。問論主何故作此
T1827_.42.0285a19: 破耶。答須長觀始終破意。外人前立有瓶必
T1827_.42.0285a20: 現見。論主破云。眼不對瓶時有瓶而無現見。
T1827_.42.0285a21: 當知瓶未必是現見。汝遂言眼合時受現見
T1827_.42.0285a22: 名。則眼合時應有現見相生異未見時。若無
T1827_.42.0285a23: 現見相生猶是本瓶。當知本瓶未必是現見。
T1827_.42.0285a24: 故作此破也。有亦非實者。汝以現見是瓶。今
T1827_.42.0285a25: 現見有故瓶有。現見無瓶即無。外曰五身一
T1827_.42.0285a26: 分破餘有。自上已來破可見色塵義竟。今第
T1827_.42.0285a27: 二次破四塵。外救云。汝上來但破可見色塵
T1827_.42.0285a28: 不破餘四。既有餘四必應有色。若有於色必
T1827_.42.0285a29: 應可見。内曰若不一切觸云何色等合正破。
T1827_.42.0285b01: 五塵不得共合成瓶故無五塵。五塵若得共
T1827_.42.0285b02: 合可有五塵。五塵既不得共合云何有五塵
T1827_.42.0285b03: 耶。成論云。對身是別觸。餘四皆非別觸。乃是
T1827_.42.0285b04: 通觸。更相當觸也。今外道明。色可割截故是
T1827_.42.0285b05: 觸。餘四非觸也。汝觸非觸既異。不可合爲一。
T1827_.42.0285b06: 云何共合成一瓶。外曰瓶合故者。此救意云。
T1827_.42.0285b07: 實如上難。色塵是觸餘四非觸。觸非觸異不
T1827_.42.0285b08: 可合而成一。今但五塵合共成一瓶。故云瓶
T1827_.42.0285b09: 合故。如成論云。四微各異不可合爲一。但合
T1827_.42.0285b10: 共成一瓶耳。五陰不可共合一陰。而五陰共
T1827_.42.0285b11: 合成一人。犢子亦爾。四大共合有眼法。五陰
T1827_.42.0285b12: 共合有人。亦同此立。内曰異除云何瓶觸合。
T1827_.42.0285b13: 此有二破。一者異二者除。異者。色塵是觸瓶
T1827_.42.0285b14: 非是觸。則觸非觸異。云何瓶與觸合。汝上既
T1827_.42.0285b15: 信五塵觸非觸異不得合爲一者。今瓶望塵
T1827_.42.0285b16: 亦有觸非觸異。云何合成一瓶。破四微成柱
T1827_.42.0285b17: 五陰成人亦爾。所言除者。若除五有瓶。可五
T1827_.42.0285b18: 與瓶合。除五無瓶。五與誰合。偈本有標章與
T1827_.42.0285b19: 解釋。異除者標二章也。云何瓶觸合釋二章
T1827_.42.0285b20: 也。瓶釋除觸釋異也。外曰色應現見信經故。
T1827_.42.0285b21: 此文來者凡有三義。一者若就内義明之。上
T1827_.42.0285b22: 來破無五塵明無所造之色。今破四大明無
T1827_.42.0285b23: 能造。此就毘曇義以立色也。二者上破無五
T1827_.42.0285b24: 塵破成實等義。今破四大造色破毘曇義。三
T1827_.42.0285b25: 者上破外道今破内人。又經中云。衆生内有
T1827_.42.0285b26: 四大毒蛇外有六賊。今捨遠之。上明無五塵
T1827_.42.0285b27: 即捨六賊。以外道計法塵亦屬色故破色即
T1827_.42.0285b28: 破六也。又經云色性自空。又云習色空與波
T1827_.42.0285b29: 若相應。又云捨無常色佛世利根聞皆悟道。
T1827_.42.0285c01: 今釋方等衆經。色畢竟空故明能造之因所
T1827_.42.0285c02: 造色果皆不可得也。然提婆妙通内典精解
T1827_.42.0285c03: 外經。故前引彼文以徴其説。故云微塵非現
T1827_.42.0285c04: 見。外道洞知外典亦具攬内經。故今用内經
T1827_.42.0285c05: 以徴提婆。若提婆遂信佛經則不應破色現
T1827_.42.0285c06: 見。若破色現見則自破内經。前已破外今復
T1827_.42.0285c07: 破内。定是破法人也。問外但應引内經。何故
T1827_.42.0285c08: 云信經也。答然内外立義有異有同。彼謂内
T1827_.42.0285c09: 外兩經明色是可見。此義大同。是故可信。故
T1827_.42.0285c10: 云信經故。汝經言色名四大及四大造者。今
T1827_.42.0285c11: 略爲四宗。一者外道明造色義。僧佉塵細大
T1827_.42.0285c12: 麁。故從五塵而生五大。謂偏造義也。世師
T1827_.42.0285c13: 亦從塵生大。而是遍造。此二如初品釋之。
T1827_.42.0285c14: 次成論亦從塵生大。兩義異於外道。一者
T1827_.42.0285c15: 塵實大假。二但四塵生大。聲非大因亦非
T1827_.42.0285c16: 大所造。但撃發四大離合出聲。是四大之
T1827_.42.0285c17: 果。三依毘曇正明從大造色總有十一種
T1827_.42.0285c18: 色。謂五根五塵及以無作。就十一中十種
T1827_.42.0285c19: 但是所造。觸塵有二。堅濕暖動是於能造。飢
T1827_.42.0285c20: 飽澁滑輕重冷七觸是於所造。約世論者。過
T1827_.42.0285c21: 去四大造過去色及現色。現在四大造現在
T1827_.42.0285c22: 及未來。未來四大但造未來。約同異論者凡
T1827_.42.0285c23: 有四句。一異相四大造同相色。謂堅濕暖動
T1827_.42.0285c24: 四造十一種觸。自有同相四大造異相色。謂
T1827_.42.0285c25: 四大同是觸入名爲同相。而造色香等名爲異
T1827_.42.0285c26: 相。自有同相四大造同相色。四大是觸性還
T1827_.42.0285c27: 造於觸。自有異相四大造異相色。四大各性
T1827_.42.0285c28: 造色香等色。具如雜心所説。問四大造色六
T1827_.42.0285c29: 因中是何因耶。答但是所作因。問四大造色
T1827_.42.0286a01: 誰造四大。答昔有人言。三大造一大。鏡師云。
T1827_.42.0286a02: 色不具四大則不得生。四大亦爾。故不得言
T1827_.42.0286a03: 三大以造一大。問四大相望是共有因不。答
T1827_.42.0286a04: 婆沙一釋云。四大勢無偏者地大於三大是
T1827_.42.0286a05: 共有。共有因三大亦爾。於地大復有一釋。評
T1827_.42.0286a06: 家用前。今通牒十一種色義。故云色名四大
T1827_.42.0286a07: 及四大造。此出佛經非毘曇偏用。倶舍論評
T1827_.42.0286a08: 數論義云。應用四大造色。破經部人塵成大
T1827_.42.0286a09: 義。造色分中色入所攝是現見者。能造四大
T1827_.42.0286a10: 但不可見。所造之中具有二種。若是色入此
T1827_.42.0286a11: 則可見。餘並不可見。内曰四大非現見云何
T1827_.42.0286a12: 生現見。正破四大造色。問論主云何對外而
T1827_.42.0286a13: 破内耶。答此論正破外迷傍洗内執。是故破
T1827_.42.0286a14: 内。又此破即是申佛隨世俗説四大造塵而
T1827_.42.0286a15: 因縁之造實無所造。内外但聞造名不達其
T1827_.42.0286a16: 義。所以然者。佛明因縁造無所造即是二諦。
T1827_.42.0286a17: 故所言皆實。諸小乘人但知造不知無所造。
T1827_.42.0286a18: 既不知造無所造亦不達無所造而造。故不
T1827_.42.0286a19: 達二諦。則是破於佛法。論主今云其造無所
T1827_.42.0286a20: 造。因世諦悟第一義。故有今破也。問佛有二
T1827_.42.0286a21: 諦。何故今偏明無所造耶。答佛雖有二諦但
T1827_.42.0286a22: 意在第一義。聖所行處。是故就本明之也。問
T1827_.42.0286a23: 外人乃是不知無所造。云何言不解造色。答
T1827_.42.0286a24: 此是假名如幻夢造。而外人執有性實。故是
T1827_.42.0286a25: 不識造也。又論主破造色者。外人計有實造。
T1827_.42.0286a26: 實有色則同外道。今乃是破外道義非破佛
T1827_.42.0286a27: 經。問外人乃不解大乘如幻夢炎而造。今引
T1827_.42.0286a28: 小乘經。論主何故破小乘方便。答二義。一者
T1827_.42.0286a29: 小是大小。説小通大。既不解大何猶達小。又
T1827_.42.0286b01: 小乘亦明因縁小。不如定性但小之義。故須
T1827_.42.0286b02: 破之也。又一切法有三重無義。一者就理明
T1827_.42.0286b03: 畢竟空。無一切色等法。二者衆生無而謂見
T1827_.42.0286b04: 有。如無炎水妄故見有。此亦無也。三者佛隨
T1827_.42.0286b05: 凡夫説有。此是點空爲有亦無此法。而外道
T1827_.42.0286b06: 及毘曇不知此三。今示三無也。成實雖言色
T1827_.42.0286b07: 空不知三本性空。亦是不知三無。不知三無
T1827_.42.0286b08: 即是顛倒無明。今破無明令得般若正觀。是
T1827_.42.0286b09: 故破造色也。破意者將因徴果也。能造大因
T1827_.42.0286b10: 是不可見。所造之色云何可見。如大論云。五
T1827_.42.0286b11: 指中無師子。共合不生師子。四大中無可見
T1827_.42.0286b12: 色。共合云何生可見色。又並本是不可見能
T1827_.42.0286b13: 生可見者。亦應本是四礙生一無礙。彼云四
T1827_.42.0286b14: 礙共生一礙者。亦應四不可見共生一不可
T1827_.42.0286b15: 見。互類難之。義可知也。外曰身根取故四大
T1827_.42.0286b16: 有。上以因徴果。今還以因救果。四大是有造
T1827_.42.0286b17: 色亦有。有性既同故得相造。而言身根取故
T1827_.42.0286b18: 者證有義也。四大是觸爲身根得之。是故知
T1827_.42.0286b19: 實有四大。既實有大故能造色。内曰火中一
T1827_.42.0286b20: 切熱者。前破四大造色謂破果。今破四大則
T1827_.42.0286b21: 是破因。四大欲造於色必須共合。今問火大
T1827_.42.0286b22: 之中三都熱不。若三都熱則失三大性。若三
T1827_.42.0286b23: 不熱則失火用。今實見火中一切皆熱。當知
T1827_.42.0286b24: 失三。既失於三亦失於一。故都無四大。注爲
T1827_.42.0286b25: 二。初破火大二例破餘三。初又二。一牒。今
T1827_.42.0286b26: 火中四大下第二破。以火中四大都成熱故
T1827_.42.0286b27: 失餘三大。是故火不爲四身。問此應言三大
T1827_.42.0286b28: 都成熱。云何言火不爲四身。答二義。一者火
T1827_.42.0286b29: 火中都成熱無復四身。故言不爲四身。二者
T1827_.42.0286c01: 三大同火成熱。火不同餘三。故云火不爲四
T1827_.42.0286c02: 身。若餘不熱不名爲火者。前得火失三。今得
T1827_.42.0286c03: 三失火。是故火不爲四身。還重結成偈本火
T1827_.42.0286c04: 中一切熱耳。外曰色應現見現在時有故。自
T1827_.42.0286c05: 上以來第一破内外可見法。今第二次破於時。
T1827_.42.0286c06: 今時法都寂則一切皆空。外云。過未二時不
T1827_.42.0286c07: 得取色。正是現在時取。既有取色之時。寧無
T1827_.42.0286c08: 色可取。内曰若法後故初亦故。破現在住時
T1827_.42.0286c09: 也。若法後故牒外義也。外謂後時方乃有故。
T1827_.42.0286c10: 初亦故者破外義也。若言後時有故。當知初
T1827_.42.0286c11: 生即已有故。若初無故後不應生。是即常新。
T1827_.42.0286c12: 當知初生即已有故。若初生即有故則念念
T1827_.42.0286c13: 生滅。無有住時故無現在。長行有六。若法後
T1827_.42.0286c14: 故相現牒外義也。是相非故時生破外義釋
T1827_.42.0286c15: 偈本初亦故也。微故不知者釋疑也。疑云。若
T1827_.42.0286c16: 初生已有故何不覺知。是故釋云。微細故不
T1827_.42.0286c17: 知。前法説釋。如人著屐次擧喩釋。若初無故
T1827_.42.0286c18: 第四難也。雖擧法譬釋疑外猶未受。故重破
T1827_.42.0286c19: 之。若必言初新無有故者。是應常無。是以初
T1827_.42.0286c20: 故隨之下第五總結。今諸法不住下第六結
T1827_.42.0286c21: 無住時。外曰受新故故有現在時。上借新故
T1827_.42.0286c22: 以破現在。外人便謂。論主受彼新故。若有新
T1827_.42.0286c23: 故則有二義。一者既有新故始終則有中間
T1827_.42.0286c24: 現在。二者取新故必現在時取。既有所取之
T1827_.42.0286c25: 新故必有取新故之時也。内曰生故新異故
T1827_.42.0286c26: 故。前借新故破現在。今破新故也。生故新者
T1827_.42.0286c27: 破新也。汝言始生爲新者。故法始生便應是
T1827_.42.0286c28: 新。汝新法始出空入有既名爲新。故法亦始
T1827_.42.0286c29: 出空入有。豈非新也。此有四難。一同始出空
T1827_.42.0287a01: 入有則應同新。二者則應同故。三若以初者
T1827_.42.0287a02: 爲新後者爲故。亦應後者爲新初者爲故。四
T1827_.42.0287a03: 者汝有新有故則應有始生不始生。異故故
T1827_.42.0287a04: 者破故也。新相反異。所以爲故。有何定故
T1827_.42.0287a05: 也。注釋爲二。初正破新故。次結歸眞俗。初又
T1827_.42.0287a06: 二。前逐近釋異故故。若故相生次釋生故新。
T1827_.42.0287a07: 結歸二諦也。如文。外曰若爾得何利。自上已
T1827_.42.0287a08: 來二章破無時法。今第三次明得益。此文來
T1827_.42.0287a09: 有遠近。遠者從初品至此品一切皆破。有何
T1827_.42.0287a10: 利。近者外謂法有四時可益衆生。今既無。此
T1827_.42.0287a11: 得何等利。内曰得永離者。外道著法情深。是
T1827_.42.0287a12: 故今明著便是縛離得解脱。而言永離者。外
T1827_.42.0287a13: 道斷結有暫時離義終歸退還。迴邪入正則
T1827_.42.0287a14: 得永離。又從初品竟於此章明無復凡夫二
T1827_.42.0287a15: 乘有所得縛則是畢竟永離。離離則累無不
T1827_.42.0287a16: 寂。故徳無不圓證中道法身。又不見新物故
T1827_.42.0287a17: 物則知物空。不見新人故人則知人空。悟二
T1827_.42.0287a18: 空破一切病故云永離也。又二生死因爲故。
T1827_.42.0287a19: 二死果爲新。離此因果一切離也。長行云新
T1827_.42.0287a20: 不作中中不作故者。從無明行新感於五果
T1827_.42.0287a21: 名新作中。現在三因作未來兩果名中作故。
T1827_.42.0287a22: 故十二縁但有二分。七爲前分五爲後分。如
T1827_.42.0287a23: 種子芽莖節者。十二因縁譬如大樹。二因爲
T1827_.42.0287a24: 根五果爲體三因爲華二果爲實。根體既傾
T1827_.42.0287a25: 則華實不合。是故此中擧穀子喩之
T1827_.42.0287a26: 百論疏卷中之餘
T1827_.42.0287a27:
T1827_.42.0287a28:
T1827_.42.0287a29:
T1827_.42.0287b01:
T1827_.42.0287b02:
T1827_.42.0287b03: 百論疏卷下
T1827_.42.0287b04: 　釋吉藏撰　
T1827_.42.0287b05:   破因中有果品第七
T1827_.42.0287b06: 六品三雙二雙已竟。今破第三有果無果。然
T1827_.42.0287b07: 一異情塵攝法並盡。大有與物一體異體。破
T1827_.42.0287b08: 此一異則外典法空。情塵是十二入。十二入
T1827_.42.0287b09: 攝一切法。情塵既空則一切空。若爾上來二
T1827_.42.0287b10: 雙破法已盡。今更破者凡有通別二義。通義
T1827_.42.0287b11: 有四。一者上破法雖盡但鈍根未悟。是故重
T1827_.42.0287b12: 立更復破之。二者受悟不同觀門各異。上已
T1827_.42.0287b13: 明二種觀門。謂非一非異非内非外。今次説
T1827_.42.0287b14: 非有非無非因非果悟入實相。三者造論通
T1827_.42.0287b15: 經。經有種種異説。上以二門通之。今諸大乘
T1827_.42.0287b16: 經如涅槃師子吼品破因有果無果義。今欲
T1827_.42.0287b17: 釋此等經故説今品。四者此論正破於外傍
T1827_.42.0287b18: 破於内。佛滅度後至八百年時枝流成五百
T1827_.42.0287b19: 部。執因有果無果障翳佛經。今破僧佉衞世
T1827_.42.0287b20: 兼洗上座僧祇。故有此品來也。次別生起者
T1827_.42.0287b21: 亦有四義。一者神品破人四品破法。今擧因
T1827_.42.0287b22: 果總救人法。因中之人名爲作者。果中之人
T1827_.42.0287b23: 名受者。因中之法即是善惡。果中之法謂苦
T1827_.42.0287b24: 樂等。既有因果則人法不空。二者救上情塵。
T1827_.42.0287b25: 情塵各有因果。如從塵生大從大成根謂情因
T1827_.42.0287b26: 果也。微塵成色色成於瓶謂塵因果也。既有
T1827_.42.0287b27: 因果則情塵不空。三者有爲之法有體相。因
T1827_.42.0287b28: 果是有爲法體。三相是有爲家相。既有體相
T1827_.42.0287b29: 則有諸法。寧無情塵。四者接次相生從塵品
T1827_.42.0287c01: 起。文自辨之也。又生起此二品來外云。一異
T1827_.42.0287c02: 内外皆不可得者。因果是衆義大宗立信根本
T1827_.42.0287c03: 不可云無。若無便是邪見死入地獄。故應有
T1827_.42.0287c04: 因果。有因果則有内外總別。有内外總別之
T1827_.42.0287c05: 法則有於人。故一切立也。先破有次破無者。
T1827_.42.0287c06: 内外略同。内先有上座計三世有。次大衆計
T1827_.42.0287c07: 二世無。先有毘曇二世有。次成實二世無。外
T1827_.42.0287c08: 亦爾。先有僧佉出世計有。次世師計無。二者
T1827_.42.0287c09: 四句次第。有第一無第二也。所言破因中有果
T1827_.42.0287c10: 者。大明九十六術所計有三。一執無因無果。
T1827_.42.0287c11: 如六師中一師云。無有黒業無黒業報。白等
T1827_.42.0287c12: 亦爾。二計無因有果。六師之中亦有此人。三
T1827_.42.0287c13: 執有因有果。就有因果復有四師。一僧佉執因
T1827_.42.0287c14: 中有。二世師執因中無。三勒沙婆亦有亦無。
T1827_.42.0287c15: 四若提子非有非無。佛法内有小乘大乘並明
T1827_.42.0287c16: 有因果義。小乘中有於數論。數人六因五果。
T1827_.42.0287c17: 言六因者。一相應二共有三報四遍五自分六
T1827_.42.0287c18: 所作。言五果者。一解脱果從道諦生。若縁由
T1827_.42.0287c19: 爲言。亦從所作因有。但六因正生有爲。解脱
T1827_.42.0287c20: 果是無爲非六因生也。餘四果從六因生。自分
T1827_.42.0287c21: 遍因生於依果。報因生報果。相應共有生功
T1827_.42.0287c22: 用果。所作因生増上果。成論三因四縁有二種
T1827_.42.0287c23: 因果。若習報兩因前後相生。因果復有同時
T1827_.42.0287c24: 義。如無明初念義論因果。若依因因果一時
T1827_.42.0287c25: 而有。即相縁因果。如五陰成人四微成柱一
T1827_.42.0287c26: 時而有。大判爲言。數人執二世有義因中有
T1827_.42.0287c27: 果。論人明二世無義因中無果。大乘明因果
T1827_.42.0287c28: 者如地持論明十因五果。五果與數義名同。
T1827_.42.0287c29: 十因如論説。但大乘人解出世因果有當現二
T1827_.42.0288a01: 常。明生死中已有法身體用具足。現常義名
T1827_.42.0288a02: 之爲有。爲妄所覆故不現名爲無果。當常義
T1827_.42.0288a03: 者。當有於果名爲有義。即時未有名爲無果。
T1827_.42.0288a04: 問今破外因果。云何乃辨世出世因果等耶。
T1827_.42.0288a05: 答師子吼寄乳酪而論佛性。何妨提婆約泥
T1827_.42.0288a06: 瓶而辨法身因果。正一切世出世皆正。出世
T1827_.42.0288a07: 即是佛性。佛性正則性佛正。性佛正則三寶
T1827_.42.0288a08: 正。故因果事大。所以論之。問何故偏破因有
T1827_.42.0288a09: 果無果。答有無障中道故。是諸見根故。衆生
T1827_.42.0288a10: 多執故。盛行於世故也。又僧佉二十五諦因
T1827_.42.0288a11: 中有果爲宗。世師六諦因中無果爲宗。今破
T1827_.42.0288a12: 其大宗則枝條自破也。品開爲四。一破外人
T1827_.42.0288a13: 有不失義。二破擧因證有果義。三破各取因
T1827_.42.0288a14: 證有果義。四破横過論主斷滅見義。外曰諸
T1827_.42.0288a15: 法非不住。立有三意。一彈論主二自立宗三
T1827_.42.0288a16: 非衞世。上品末諸法念念生滅無有住時。外
T1827_.42.0288a17: 今彈内此言故云非不住。有不失故第二自
T1827_.42.0288a18: 立義宗。轉因爲果而不失因。所以明不失者。
T1827_.42.0288a19: 蓋是僧佉二十五諦大宗故。智度論出彼義
T1827_.42.0288a20: 云。從冥生覺乃至從大生根。謂從細生麁。根
T1827_.42.0288a21: 散歸大乃至從覺還冥。謂從麁歸細。雖從細
T1827_.42.0288a22: 生麁從麁歸細而都無所失。是故立有不失
T1827_.42.0288a23: 義。又擧有不失證非不住也。無不生故破衞
T1827_.42.0288a24: 世也。此不釋非不住。注文釋後二句開爲四
T1827_.42.0288a25: 別。先釋有不失以彈内失。若因中無果下斥
T1827_.42.0288a26: 於世師。但因變爲果防提婆及世師二家之
T1827_.42.0288a27: 難。因既不失果云何生。是故釋云因變爲果。
T1827_.42.0288a28: 故有果生而果體即是因體。故有不失。是故
T1827_.42.0288a29: 有諸法第四證有情塵及一異等。内曰下破
T1827_.42.0288b01: 上有不失也。偈本有二。若果生故有不失牒
T1827_.42.0288b02: 外義也。因失故有失内破也。果生故有果。故
T1827_.42.0288b03: 果有不失。因失故無因。因有應失。又因果相
T1827_.42.0288b04: 對失不失亦相對。果既不失因則失也。又並
T1827_.42.0288b05: 因若不失果則不生。在果若生則因應失。又
T1827_.42.0288b06: 並因既不失因應不變。若變則失。又若不失
T1827_.42.0288b07: 則因果不異。既因果有異則應失也。注初牒
T1827_.42.0288b08: 外不失。瓶即是泥團正破之也。凡有四難。初
T1827_.42.0288b09: 作即是難。若瓶果生者第二失因難。若泥團
T1827_.42.0288b10: 不失下第三作無異難。今實見形時力知名等
T1827_.42.0288b11: 有異者第四擧五事異驗失難。五事者。一泥
T1827_.42.0288b12: 瓶兩形異。謂泥形滅瓶形生。謂形失也。二泥
T1827_.42.0288b13: 時滅瓶時生。三泥力滅瓶力生。四知泥智滅
T1827_.42.0288b14: 知瓶智生。五泥名滅瓶名生。外曰如指屈伸
T1827_.42.0288b15: 救上因失義也。外未必發言但動搖於指。如
T1827_.42.0288b16: 智度論法師説五戒國王興難而擧指答之。
T1827_.42.0288b17: 今亦爾也。指雖屈伸形異而指體不失。如泥
T1827_.42.0288b18: 瓶形異而有性不異。又上以五事異證因失。
T1827_.42.0288b19: 指亦五事異而指不失。問外人何故擧指通
T1827_.42.0288b20: 耶。答有三義。一者現事可見。二不必須口言
T1827_.42.0288b21: 直動指而已。三大明有不失有二法。上來已
T1827_.42.0288b22: 明外瓶等有不失。從此去欲明内有不失。内
T1827_.42.0288b23: 法中有二。一別指法二少壯老。總人此二總
T1827_.42.0288b24: 一切内事盡。内曰不然業能異故者。屈伸動
T1827_.42.0288b25: 搖是指家之業。能是指體。所以詺體爲能者。
T1827_.42.0288b26: 以指能屈能申故名能也。然指與屈伸爲異。
T1827_.42.0288b27: 汝有性與泥瓶不異。不應以異喩於不異。若
T1827_.42.0288b28: 屈申與指不異者凡有七難。一以屈申從指。
T1827_.42.0288b29: 指一則屈申一。二以指從屈申。屈申既二指
T1827_.42.0288c01: 亦應二。三指一屈申不一。指與屈申異。四屈
T1827_.42.0288c02: 申二指不二。則屈申與指異。五者欲令體一
T1827_.42.0288c03: 而不相從則墮亦一亦異。上已説之。第六
T1827_.42.0288c04: 屈申與指一。屈時無復申屈時應無指。若屈
T1827_.42.0288c05: 時猶有指則屈時猶有申。七屈申與指一。指
T1827_.42.0288c06: 一屈申二。亦應屈申與指一指二屈申一也。
T1827_.42.0288c07: 外曰如少壯老救上業能異之難也。雖有少
T1827_.42.0288c08: 壯老異終是一人。雖有屈申異終是一指。雖
T1827_.42.0288c09: 有土泥瓶異終是一體。成論師始終相續終
T1827_.42.0288c10: 是一人。故初託胎名名色人。次名五陰人。乃
T1827_.42.0288c11: 至少壯老人。又如心神正目爲主。至佛不異
T1827_.42.0288c12: 而名字異耳。婆沙出二種論。一物性變論。謂
T1827_.42.0288c13: 變少爲老故始終是一人。二有物性往來論。
T1827_.42.0288c14: 云不變少作老。但年少來在老中。故老人憶
T1827_.42.0288c15: 少時事。婆沙云。此皆八邪義非佛所説也。内
T1827_.42.0288c16: 曰不一故者破上老少一體也。謂少形名力
T1827_.42.0288c17: 知時五事滅前老五事生後。豈一體也。若一
T1827_.42.0288c18: 體者老應具少五事。則是於少何名老耶。亦
T1827_.42.0288c19: 應有五難三關。老少與人一。人一則老少一。人
T1827_.42.0288c20: 與老少一。老少異則人異。例上可知也。復次
T1827_.42.0288c21: 若有不失者。此破有近遠二生。遠生者就彼
T1827_.42.0288c22: 大宗義破之。汝二十五諦皆是有法。雖從細
T1827_.42.0288c23: 至麁從麁至細而有性不失。有既不失。虚空
T1827_.42.0288c24: 無法。無中無失。若爾天下都無有失。本對失
T1827_.42.0288c25: 論得。在失既無。故得亦無。二者自上已來別
T1827_.42.0288c26: 明内外法無失竟。今總彰内外無失之過。三
T1827_.42.0288c27: 接上破老少生。老時不失此是有法不失。無
T1827_.42.0288c28: 老之中無無所失。破意同前。注云泥團不應
T1827_.42.0288c29: 變爲瓶者。此亦得是並。不失則不變。若變則
T1827_.42.0289a01: 失。又相對破之。有對無失對不失。有既不失
T1827_.42.0289a02: 無應失也。外曰無失有何咎。二十五諦有性
T1827_.42.0289a03: 不失。是彼大宗故不以爲過。注云泥團不變
T1827_.42.0289a04: 爲瓶者。馮師云。天親與外作義太過。彼但云
T1827_.42.0289a05: 變故不失。非不變故不失。今明一義。一上以不
T1827_.42.0289a06: 變並不失。外道滯並改宗例之。二變有二種。
T1827_.42.0289a07: 一失滅名變。二轉變稱變。今言不變者無失
T1827_.42.0289a08: 滅之變。故文云無無常。驗知爾也。内曰若無
T1827_.42.0289a09: 無常無罪福等破上不失義也。罪既無失則
T1827_.42.0289a10: 常是罪故無福。福亦爾。又若無無常亦無有
T1827_.42.0289a11: 常則一切無。又若無有失則煩惱永不可失
T1827_.42.0289a12: 無得解脱。又罪若不失福亦不生。則一切法
T1827_.42.0289a13: 猶如虚空則不生不滅。外曰因中前有果下。
T1827_.42.0289a14: 自上已來第一破彼二十五諦大宗明有不失
T1827_.42.0289a15: 義。今第二正破因中前有果。今外前擧因有
T1827_.42.0289a16: 證因中有果。若無果與非因不異。今既有因
T1827_.42.0289a17: 非因異。非因既無果。則驗因中已有果。如數
T1827_.42.0289a18: 人云因有果性。論因有果理異非性理。内曰
T1827_.42.0289a19: 下有二。一牒二破。若因中前有果故有果牒
T1827_.42.0289a20: 外義也。果無故因無果次破也。汝實不見因
T1827_.42.0289a21: 中有果。但見果從因生。謂因中前有果者。亦
T1827_.42.0289a22: 應見瓶果後時破壞。應説因中無果。若見果
T1827_.42.0289a23: 壞不言因中無。亦見果成不説因中有。又例
T1827_.42.0289a24: 並云。若見後時無而因中前有者。亦見後有
T1827_.42.0289a25: 應因中無。又無非因中無乃是後時無。則無
T1827_.42.0289a26: 自然爲亦當有是自然有。又若因中本無此無
T1827_.42.0289a27: 後方無者。亦因中本無此有後自有耳。外曰
T1827_.42.0289a28: 因果一故救上因中無果義。我因果體一。壞
T1827_.42.0289a29: 因爲果。既不無因。今果破壞。豈是無果。如變
T1827_.42.0289b01: 泥爲瓶瓶不失土。變瓶爲土亦不失瓶。雖復
T1827_.42.0289b02: 成壞不同而常是有義。故非因中無果。内曰
T1827_.42.0289b03: 若因果一無未來破因果一義也。明泥時本以
T1827_.42.0289b04: 瓶爲未來。泥即是瓶故無未來。捉瓶望泥泥
T1827_.42.0289b05: 爲過去。只瓶是泥亦無過去。又捉泥望於瓶
T1827_.42.0289b06: 土名爲過未。瓶土即泥故無過未。外曰名等
T1827_.42.0289b07: 失生故。以名失名生故有三世通内難也。體
T1827_.42.0289b08: 無生失故因果不異。自宗便成。注云瓶瓮安
T1827_.42.0289b09: 在。瓶瓮之體安然而在。謂體不失則有宗便
T1827_.42.0289b10: 成。但名有失生故有在不在三世立也。内曰
T1827_.42.0289b11: 若爾無果。破上名有失生體無失生也。凡有
T1827_.42.0289b12: 二難。一者捉名難體。本以名召體以體應名。
T1827_.42.0289b13: 若前有果體應前有果名。若前無果名亦前
T1827_.42.0289b14: 無果體。二者因中若前無果名體名是一物。
T1827_.42.0289b15: 因中既前無果名。即是因中無果。外曰不定
T1827_.42.0289b16: 故者救上因中無果難也。所以因中前有果
T1827_.42.0289b17: 體未立果名者。以因中不定出一器。是故未
T1827_.42.0289b18: 得爲果作名。故雖無有名而有果體。内曰若
T1827_.42.0289b19: 泥不定果亦不定。若泥不定者牒外義也。果
T1827_.42.0289b20: 亦不定正破也。汝言不定作一物故不得爲
T1827_.42.0289b21: 瓶立名故無名者。亦應不得定作一物有義
T1827_.42.0289b22: 亦應不定。所以有不定者。此泥或作瓶或作
T1827_.42.0289b23: 餘物故也。外曰微形有故者。泥中定有微形
T1827_.42.0289b24: 故有義定也。肉眼乃不見天眼既見未來則
T1827_.42.0289b25: 見泥中微形。注爲三。一釋偈本明有定。有二
T1827_.42.0289b26: 種不可知者第二防難。難云。既是微形何由
T1827_.42.0289b27: 可知。既不可知何得言有。是故今明二不可
T1827_.42.0289b28: 知。一無不可知。如不知兎角。二有不可知。同
T1827_.42.0289b29: 於八縁。如是泥團中瓶下第三擧非因推驗
T1827_.42.0289c01: 因中有。以要從因出不從非因出。非因既無
T1827_.42.0289c02: 則知因有。内曰若前有微形因中無果。此縱
T1827_.42.0289c03: 細奪有也。因中有細而無有麁。當知麁果本
T1827_.42.0289c04: 無今有。又有細無麁則亦有亦無。同勒沙婆
T1827_.42.0289c05: 義。又因中無麁則麁果從非因生。又汝有義
T1827_.42.0289c06: 定細亦應定因。内有細應還生細果。又若麁
T1827_.42.0289c07: 細不定有亦不定。又因中有果麁細並有即
T1827_.42.0289c08: 應並生。又若生麁不生細則麁有而細無。外
T1827_.42.0289c09: 曰因中應有果各取因故第三破外人各取因
T1827_.42.0289c10: 證有果。與前第二番異者。前直明因有故證
T1827_.42.0289c11: 有果。此簡異因非因。今明各取因者就因簡。
T1827_.42.0289c12: 因以諸因。以生果各異則驗因中有果。若因
T1827_.42.0289c13: 中無果者則諸因便亂生。又果亦亂從。而因
T1827_.42.0289c14: 不亂生果不亂從。則驗因中定有果也。注云
T1827_.42.0289c15: 埏埴成器堪受燒故者。本起經云。埏埴調柔。
T1827_.42.0289c16: 謂和泥也。莊子外篇馬蹄篇云柔治埴。司馬
T1827_.42.0289c17: 彪注云。埴者土也。可以爲器者也。尚書禹貢
T1827_.42.0289c18: 赤埴亦謂土也。埏者和也。以手柔治之耳。其
T1827_.42.0289c19: 輪謂之鈞。内曰若當有有若當無無破上各
T1827_.42.0289c20: 取因證因中有果也。此與上破異者。上明眼
T1827_.42.0289c21: 見瓶從泥出。驗因中有果。亦眼見瓶破應因
T1827_.42.0289c22: 中無果。此就現成壞驗因中有無。今就當義
T1827_.42.0289c23: 破之。汝果非是現有必是當有。泥中之瓶有
T1827_.42.0289c24: 當成義復有當破義。若泥中瓶當成義遂言
T1827_.42.0289c25: 因中有果者。亦因中瓶當破義亦應當無果。
T1827_.42.0289c26: 二者上就體成壞破。今就相成壞破也。外曰
T1827_.42.0289c27: 生住壞次第有故無過救上當無之難也。泥
T1827_.42.0289c28: 中之瓶雖有當成當破。但當成在當破前當
T1827_.42.0289c29: 破在當成後。以當成在前今從前故言因中
T1827_.42.0290a01: 當有。當破既在後那得跨從後而言因中無
T1827_.42.0290a02: 果。如生住壞次第有者。引相例法體也。要前
T1827_.42.0290a03: 生次住後壞。當有瓶生時未有成壞。將何物
T1827_.42.0290a04: 來壞瓶今瓶無耶。譬喩部明。三刹那爲三相。
T1827_.42.0290a05: 當初刹那生時未有住壞。與此義同。成實師
T1827_.42.0290a06: 實法三相一念六十刹那。前二十爲生。次二十
T1827_.42.0290a07: 爲住。後二十爲滅。與此亦同。内曰若生前非
T1827_.42.0290a08: 後無果同破上生住滅次第也。泥中之瓶但
T1827_.42.0290a09: 有當生未有當住當滅。是則因中無住滅兩
T1827_.42.0290a10: 相。故無果同也。此住滅兩相即是於果。既無
T1827_.42.0290a11: 二相故名無果。又泥中之瓶具有三相。汝但
T1827_.42.0290a12: 從有生相言因中有果者。無住滅兩相。應因
T1827_.42.0290a13: 中無果。又三相相待既無住滅。待何説生。是
T1827_.42.0290a14: 故無生以無三相則無法體。故因中無果。又
T1827_.42.0290a15: 當有生時未有住滅。則法體不備三相便非
T1827_.42.0290a16: 有爲法。若非有爲亦非無爲即無此物。又是
T1827_.42.0290a17: 因中無果。注爲二。初破三相一時。即破毘曇
T1827_.42.0290a18: 等義。若言泥中瓶有三相同時在未來者。何
T1827_.42.0290a19: 故要前生後壞不前壞後生。汝言未生故下
T1827_.42.0290a20: 第二破三相前後。即破譬喩等義。外曰汝破
T1827_.42.0290a21: 因中有果故有斷過第四破外人横過論主。
T1827_.42.0290a22: 今前外過於内。一者見因果之理不出有無。
T1827_.42.0290a23: 既見内破有即謂内執無。二者上借無破有
T1827_.42.0290a24: 謂内執無。若因中無果則果不生。果既不生
T1827_.42.0290a25: 無果起續。故名爲斷。三者涅槃經云。衆生起
T1827_.42.0290a26: 見凡有二種。一斷二常。前執有成常。今捨常
T1827_.42.0290a27: 入斷。有所得心必依倚故也。内曰續故不斷
T1827_.42.0290a28: 壞故不常。續故不斷破其斷見。壞故不常破
T1827_.42.0290a29: 其常見。以其前執於斷故前破斷。除斷恐還
T1827_.42.0290b01: 入常。故次破常。問舊亦云。實滅不常假續不
T1827_.42.0290b02: 斷。與今何異。答彼義實滅不常猶是斷義。續
T1827_.42.0290b03: 故不斷猶是常義。故乃執常爲不斷。執斷爲
T1827_.42.0290b04: 不常。此乃斷常互存。猶是斷常義耳。今明蓋
T1827_.42.0290b05: 是兩彈非雙取也。言其非常者。明其非是常。
T1827_.42.0290b06: 非謂是非常。不斷亦爾。又常云實滅不常假
T1827_.42.0290b07: 續不斷乃無斷常而有生滅。今明既不斷常
T1827_.42.0290b08: 即不生滅。故中論云。深求不常不斷即是不
T1827_.42.0290b09: 生不滅。又舊雖明不斷不常而猶執二世無
T1827_.42.0290b10: 義。數人不斷不常執二世有義。今明不斷不常
T1827_.42.0290b11: 即非無非有。顯在注文。問論主何故作續故
T1827_.42.0290b12: 不斷壞故不常。答云。若論始末有二破。一就
T1827_.42.0290b13: 縁破。如就執有求有無從。二對縁破。但對縁
T1827_.42.0290b14: 破有二。一借無破有借邪破邪。二申正破邪。
T1827_.42.0290b15: 即今文是也。以外通不出因中有無。有即是
T1827_.42.0290b16: 常無即是斷。今對有無斷常明非有非無不
T1827_.42.0290b17: 斷不常故。是中道即對偏明中。問今續故不
T1827_.42.0290b18: 斷壞故不常云何是非有非無。答續故不斷
T1827_.42.0290b19: 破因中無。壞故不常破因中有。僧佉執因中
T1827_.42.0290b20: 有。因不失壞故也
T1827_.42.0290b21:   破因中無果品第八
T1827_.42.0290b22: 内外二家根本有無兩執。僧佉執有衞世計
T1827_.42.0290b23: 無。内上座計有大衆部執無。前正破外有傍
T1827_.42.0290b24: 破内有。今正破外無傍破内無。良以有無
T1827_.42.0290b25: 是衆見根障中道本。所以洗之。又上破僧佉
T1827_.42.0290b26: 之有今改宗捉無。是故破無。又上借無破有。
T1827_.42.0290b27: 則有是所破無是能破。上破所破今破能破。
T1827_.42.0290b28: 又破無爲成除有。以有無是相待法。若不破
T1827_.42.0290b29: 無還生有見。是以破無令有心都息。又此品
T1827_.42.0290c01: 正破於生不正破無。但爲對僧佉之有故破
T1827_.42.0290c02: 無耳。問何故破生耶。答提婆撰論破有爲法
T1827_.42.0290c03: 凡有四門。一者破一畢竟。因有果品破有爲
T1827_.42.0290c04: 體門。此品破有爲相門。體相既除則有爲法
T1827_.42.0290c05: 盡。是故破生。二者論主凡破二法從一異竟。
T1827_.42.0290c06: 因有果破於別法。謂衆家所計不同。亦法體
T1827_.42.0290c07: 差別爲異。今次破其通法。三相通相有爲故
T1827_.42.0290c08: 名爲通。又衆師通立故名爲通。是故破生。三
T1827_.42.0290c09: 者欲示諸法本自無生今亦無滅。令外道悟
T1827_.42.0290c10: 無生忍。是故無生。四者論主上品末借果生
T1827_.42.0290c11: 因滅破其斷常。斷常之見雖除生滅之病便
T1827_.42.0290c12: 起。如他云實滅不常假續不斷。雖無斷常而
T1827_.42.0290c13: 有生滅。是故今明既無斷常即不生滅。故次
T1827_.42.0290c14: 破生滅。上破斷常破外道義。今破假實生滅
T1827_.42.0290c15: 破内道義。故生此品。品有五段。第一破外人
T1827_.42.0290c16: 能生證有可生因果義。第二破外可生證有
T1827_.42.0290c17: 能生義。第三破外人雙擧生可生證有諸法
T1827_.42.0290c18: 義。第四破擧滅證有生義。第五破引因果證
T1827_.42.0290c19: 有生可生義。外曰生有故一當成者。生有故
T1827_.42.0290c20: 者捉論主上明續故不斷之言也。以因滅故
T1827_.42.0290c21: 不常果生故不斷。汝乃不立斷常而立有生
T1827_.42.0290c22: 滅。若立有生滅則與我同。此正是數論及有
T1827_.42.0290c23: 所得大乘人明有爲之法無有斷常而有生滅
T1827_.42.0290c24: 故言生有故也。一當成者。上立生相今立法
T1827_.42.0290c25: 體。既有生相。於因中有果無果亦有亦無非
T1827_.42.0290c26: 有非無四句之中必當有一。内曰生無生不
T1827_.42.0290c27: 生。前借生滅破斷常。若玄悟者既不執斷常
T1827_.42.0290c28: 亦不執生滅。但中下鈍根雖不執斷常更執
T1827_.42.0290c29: 生滅。今次破生滅也。此偈本可有二義。所言
T1827_.42.0291a01: 生者。謂因中前有果也。無生者。因中前無果
T1827_.42.0291a02: 也。此二牒彼一當成也。不生者。明生相不能
T1827_.42.0291a03: 生有果無果故有果無果並皆不生。即破彼
T1827_.42.0291a04: 生有故之言也。此釋是勢破之耳。非正文意。
T1827_.42.0291a05: 又望下釋。生者已有法體也。無生者未有法
T1827_.42.0291a06: 體也。不生者生相不生。此二種法體已有不
T1827_.42.0291a07: 須生相。未有則生相不能生也。次云。生者
T1827_.42.0291a08: 明已有生相也。無生者未有生相也。不生
T1827_.42.0291a09: 者已有生相及未有生相並不能生法體也。
T1827_.42.0291a10: 汝何得云生有故一當成也。此釋爲正。以
T1827_.42.0291a11: 外人正擧生相證有法體。是故正破生相
T1827_.42.0291a12: 明不能生法體。又生者離法體外別有生
T1827_.42.0291a13: 相。如毘曇之流。無生者離法體外無別生
T1827_.42.0291a14: 相。如即法沙門之例。又生者計生相是有
T1827_.42.0291a15: 爲也。如數論之流。無生者計生相是無爲。
T1827_.42.0291a16: 如毘婆闍婆提之流。此即法離法有爲無爲
T1827_.42.0291a17: 並不能生法體。文具含此破意。注釋爲二。初
T1827_.42.0291a18: 就生相有無不能生法體。次明法體有無生
T1827_.42.0291a19: 相不能生。以天親有此二意故前作兩義釋
T1827_.42.0291a20: 之。若有生者。此牒偈本中生字。因中前有因
T1827_.42.0291a21: 中前無下此釋偈本中不生字。縱汝有生相。
T1827_.42.0291a22: 因中前有果不須生相生。因中先無果生相
T1827_.42.0291a23: 不能生。故無生相也。何況無生下釋偈本
T1827_.42.0291a24: 中無生字。以有生相於有果無果尚不能生
T1827_.42.0291a25: 法體。況無生相能生法體也。汝若有瓶生下
T1827_.42.0291a26: 第二就法體已有未有生相不能生。就此中
T1827_.42.0291a27: 有兩復次。就瓶有二初。泥有二後。顯法體有
T1827_.42.0291a28: 無。明生相不能生。瓶有二初者。一瓶初成竟
T1827_.42.0291a29: 名爲瓶初。此是已有不須生相生。二始造瓶
T1827_.42.0291b01: 初名之爲初。此是未有生相不能生。泥有二
T1827_.42.0291b02: 後者。一是用泥盡竟名爲泥後。此是已有不
T1827_.42.0291b03: 須生相生。二是作泥始竟名爲泥後。此是未
T1827_.42.0291b04: 有生相不能生。而文初復次明一初一後。
T1827_.42.0291b05: 謂瓶初成及造泥始竟。就此二門撿無生瓶
T1827_.42.0291b06: 之生。第二復次就用泥盡後及始作瓶初。此
T1827_.42.0291b07: 是一已一未。驗無生瓶之生。就初又三。一
T1827_.42.0291b08: 牒二定三破。汝若有瓶生者。縱生牒外人有
T1827_.42.0291b09: 生瓶之生也。瓶初瓶時下開二關定也。瓶初
T1827_.42.0291b10: 者作瓶成初也。瓶時者既是瓶成即是瓶時
T1827_.42.0291b11: 也。爲泥團後者造泥始竟名爲泥後。非瓶時
T1827_.42.0291b12: 者既是泥團未有於瓶故云非瓶時也。若瓶
T1827_.42.0291b13: 初下第三雙難。即爲兩別。初又四。一牒。是事
T1827_.42.0291b14: 不然下總非。何以故下正作難。既是瓶竟則
T1827_.42.0291b15: 已有不須生相生也。是初中後共相因待者
T1827_.42.0291b16: 釋成難也。此用瓶口成爲初造。瓶腹成爲中。
T1827_.42.0291b17: 瓶底成爲後。若無中後則無初者。無有底腹
T1827_.42.0291b18: 即無口也。若有瓶初必有中後者。既有瓶口
T1827_.42.0291b19: 必有底腹。是故瓶已先有者第四結難。若泥
T1827_.42.0291b20: 團後釋第二亦四。一牒。是亦不然第二總非。
T1827_.42.0291b21: 何以故下第三正難。若瓶無初中後者釋成
T1827_.42.0291b22: 難。意泥既始成未有瓶口底腹也。若無瓶下
T1827_.42.0291b23: 第四結難。復次下第二就泥後瓶初責無瓶
T1827_.42.0291b24: 生。又三。一牒能生。若泥團後第二定。泥團後
T1827_.42.0291b25: 者用泥盡後也。瓶時者。用泥既盡後瓶則已
T1827_.42.0291b26: 成故云瓶時。若瓶初泥團時者。始欲造底故
T1827_.42.0291b27: 名瓶初。猶是泥團名泥團時。泥團後下第三
T1827_.42.0291b28: 作難破二。即二文易見也。外曰生時生故無
T1827_.42.0291b29: 咎。上就二門已未破之。一就生相已未不能
T1827_.42.0291c01: 生法體。次就法體明於已未生相不能生。外
T1827_.42.0291c02: 今避二種已未立生時有生。正量部人多用
T1827_.42.0291c03: 此義。内曰生時亦如是者。點於生時還同已
T1827_.42.0291c04: 未。生時始起未全。始起謂半有。未全則半
T1827_.42.0291c05: 空。故還同已未。外生曰成一義故。自上已來
T1827_.42.0291c06: 二問答。初一問答破已未生。次問答破生時
T1827_.42.0291c07: 生。都破三時生竟。夫論有生不出三世。三世
T1827_.42.0291c08: 既無生義盡矣。外理屈辭窮無以能救。但就
T1827_.42.0291c09: 眼見而立見瓶現成。即是生也。内曰若爾生
T1827_.42.0291c10: 後破生成一義也。初中後三分滿足方名爲
T1827_.42.0291c11: 成。若成是生者。成既在後則生亦在後。初中
T1827_.42.0291c12: 既無成則初中無生。若初中無生則無初中。
T1827_.42.0291c13: 初中無故亦無成。若初中有生則初中有成。
T1827_.42.0291c14: 此則未成説成名爲顛倒。若未成是成應成
T1827_.42.0291c15: 是未成。亦是倒也。又初中有成則違前言。前
T1827_.42.0291c16: 明現成爲生故也。又汝本謂瓶不能自生須
T1827_.42.0291c17: 生生瓶。即生應在前瓶應在後。而今瓶成方
T1827_.42.0291c18: 名生者。此乃瓶在於前而生居後。此乃是瓶
T1827_.42.0291c19: 生生。何關生生瓶也。又若瓶現成而説生者。
T1827_.42.0291c20: 瓶成是已。汝前避於已未。何故更立已耶。外
T1827_.42.0291c21: 曰初中後次第生故無咎。此是外道密悔前
T1827_.42.0291c22: 言以通上生後之難也。外云。生通三分。但據
T1827_.42.0291c23: 最後成分故説生耳。故無生在後過。又初分
T1827_.42.0291c24: 亦生亦成。後分亦爾。如瓶底生即瓶底成乃
T1827_.42.0291c25: 至口生即是口成。故生通三分。成亦如之。故
T1827_.42.0291c26: 無生在後過。注爲二。一立三分有生。非泥團
T1827_.42.0291c27: 下擧三種非顯成生義。初非未有法體而有
T1827_.42.0291c28: 於生。亦非瓶時下非已有法體方有生相。亦
T1827_.42.0291c29: 非無瓶生下非都無法體而有生瓶之生。内
T1827_.42.0292a01: 曰初中後非次第生。十地三十心及一切初
T1827_.42.0292a02: 中後次第亦用今文責之。二偈本破初中後
T1827_.42.0292a03: 是次第義。初就前後破。次一時破。前後破者。
T1827_.42.0292a04: 如中論破相待前定有何法也。若前定有初。
T1827_.42.0292a05: 初不因後。云何有初。若初不因後。後亦不因
T1827_.42.0292a06: 初。若後因初而後名後者。初因於後初亦名
T1827_.42.0292a07: 後。既互相因則互爲初後。唯是次第。既無次
T1827_.42.0292a08: 第。云何言次第生耶。注爲三。初爲外作相待
T1827_.42.0292a09: 義。若離云何有下第二正破彼。有初時未有
T1827_.42.0292a10: 中後。即是相離也。是故下第三結。次破一時
T1827_.42.0292a11: 者。一時則皆初皆中皆後。又一時並有無初
T1827_.42.0292a12: 中後名。外曰如生住壞救上二難也。三相既
T1827_.42.0292a13: 前後次第。初中後亦然無初過也。既立前後
T1827_.42.0292a14: 不立一時故無一時過也。亦得體同時用前
T1827_.42.0292a15: 後。體同時故離於初過。用前後故離第二過。
T1827_.42.0292a16: 亦得用前後離初過。體同時免後失。譬喩部
T1827_.42.0292a17: 三相次第。薩婆多即法沙門體同時用前後。
T1827_.42.0292a18: 以用前後故有次第。内曰生住壞亦如是。所
T1827_.42.0292a19: 以破三相者。六品破有爲法體。故今破三相
T1827_.42.0292a20: 則體相倶忘有爲盡矣。内有二偈本。并天親
T1827_.42.0292a21: 義破合以爲三。初例同破。二無窮破。三取意
T1827_.42.0292a22: 破。例同破者。同上二種。一三相不得前後。二
T1827_.42.0292a23: 亦非一時。非前後破譬喩。非一時破毘曇。又
T1827_.42.0292a24: 非一時破體同時。非前後破用前後。文易知。
T1827_.42.0292a25: 復次一切處有一切第二無窮破。一切處者牒
T1827_.42.0292a26: 外義也。三相遍有爲法體故云一切處也。有
T1827_.42.0292a27: 一切者。此一切中復有一切。即捉法體破相
T1827_.42.0292a28: 也。法體要須備三相方是有爲。若不備三即
T1827_.42.0292a29: 非有爲。相亦如是。生中若不備三則非有爲。
T1827_.42.0292b01: 若生備三便有二過。一相害二無窮。若汝謂
T1827_.42.0292b02: 下第三天親義。取意破爲三。初取意二總非
T1827_.42.0292b03: 三正破。生生共生者。生謂大生。次生是小生。
T1827_.42.0292b04: 大小更互相生故云共生。以小生大通無爲
T1827_.42.0292b05: 難。以大生小免無窮失。如父子下譬説也。是
T1827_.42.0292b06: 事不然第二總非。如是生生下第三正破。初
T1827_.42.0292b07: 破法次破譬。如是生生者。諸百論師云偏牒
T1827_.42.0292b08: 小生也。今謂不爾。雙牒大小二生故云生生。
T1827_.42.0292b09: 此大小二生二倶有也不須相生。如其倶無
T1827_.42.0292b10: 無可相生。半有同有半無同無。又倶有但能
T1827_.42.0292b11: 非所。倶無但所非能。兩半還同前二。而文云
T1827_.42.0292b12: 因中前有相待者。大小互爲因果互相待也。
T1827_.42.0292b13: 相待即是相生。故破相待即是破生。復次如
T1827_.42.0292b14: 子前有第二破譬。有二論本。如子前有宋代
T1827_.42.0292b15: 馮師用之。此文應是舊本。馮師云。子是衆生
T1827_.42.0292b16: 無始已有。小生不爾。是故非喩。今明此破有
T1827_.42.0292b17: 二義。一者如馮師。子是衆生先來已有故云
T1827_.42.0292b18: 前有。二者子生子必先有子然後更生子。如
T1827_.42.0292b19: 世間兒生兒必前有兒然後取婦更生兒。汝
T1827_.42.0292b20: 小生不更生小生故非喩。是父更有父者。前
T1827_.42.0292b21: 破子喩於小。今破父喩於大。父更從父大不
T1827_.42.0292b22: 從大故亦非喩。若有論本如父前有。此文亦
T1827_.42.0292b23: 是也。何以知然。彼以子喩小生父喩大生。只
T1827_.42.0292b24: 此子能生子。即是父義故云如父先有。外曰
T1827_.42.0292b25: 定有生可生法有故。自上已來破能生證有
T1827_.42.0292b26: 所生竟。今第二破外可生證有能生。外立二
T1827_.42.0292b27: 義。一擧可生而證有生。二見内借所破能便
T1827_.42.0292b28: 謂有所。故擧所證能。内曰若有生無可生者。
T1827_.42.0292b29: 内有二破。一有無破二三門破。有無破者。外
T1827_.42.0292b30: 擧所相證有能相。内還捉能相有無以破可
T1827_.42.0292c01: 相。若有生相生不孤立。必生瓶竟然後名生。
T1827_.42.0292c02: 今既有生瓶則已成不名可生。故云若有生
T1827_.42.0292c03: 無可生。所以然者。夫未生名爲可生。今有生
T1827_.42.0292c04: 相。瓶則已生不名可生也。無門破者。已有生
T1827_.42.0292c05: 相尚無有可生。況無生相而有可生也。復次
T1827_.42.0292c06: 自他共亦如是第二三門破。此三門通破體
T1827_.42.0292c07: 相。生相自生破不展轉。若從他生破於展轉。
T1827_.42.0292c08: 共生合破二家。法體自生破即法有相義。如
T1827_.42.0292c09: 離法體外無別有相。即以法起爲生名爲自
T1827_.42.0292c10: 生。法從他生破異法體外別有生相能生法
T1827_.42.0292c11: 體。共生者合破二義。外曰定有生可生共成
T1827_.42.0292c12: 故第三倶立生可生也。若有能生則有可生。
T1827_.42.0292c13: 若有可生則有能生。一時相待而有。所以一時
T1827_.42.0292c14: 者。内外同明體相必倶。如法在未來則相在
T1827_.42.0292c15: 未來。二世亦爾。是故一時。内曰生可生不能
T1827_.42.0292c16: 生。内有二破。一縱待破二奪待破。縱待破者。
T1827_.42.0292c17: 縱能所互待則能所無定。無定則無能所。同
T1827_.42.0292c18: 中論若法有待成偈。今文云生可生不能生
T1827_.42.0292c19: 者。由可生有能生。則能生成可生。故能生非
T1827_.42.0292c20: 能生。故云生可生不能生。既能成所則非復
T1827_.42.0292c21: 能。所則成能便非復所。故無能無所。以何相
T1827_.42.0292c22: 待。復次有無相待不然者第二奪待破。能所
T1827_.42.0292c23: 是有無義。不得論待。如長短倶有可得待長
T1827_.42.0292c24: 説短待短説長。今能生是有可生是無。一有一
T1827_.42.0292c25: 無云何待耶。問能生云何有耶。答如母生子
T1827_.42.0292c26: 必前有能生。故能生是有。則所生未有。故有
T1827_.42.0292c27: 無不得待。問今待有説無待無説有。何故有
T1827_.42.0292c28: 無非相待耶。答諸百論師言。此文是破有無
T1827_.42.0292c29: 相待。是事不然。此乃是捉有無破能所相待。
T1827_.42.0293a01: 外云有能則有所有所則有能故能所一時相
T1827_.42.0293a02: 待。今明能有所無云何得待。如長有短無大
T1827_.42.0293a03: 有小無。云何待耶。問云何破有無待耶。答三
T1827_.42.0293a04: 門破。一者有無二體各成不須相待。若二體不
T1827_.42.0293a05: 成則無有無。用何物待。二者有無爲待成爲
T1827_.42.0293a06: 成待。若有無成竟而更待。則有重有重無之
T1827_.42.0293a07: 過。若待成者則知未待時未成。用何物待。三
T1827_.42.0293a08: 者如前破一品中三門責之。有非有中亦非
T1827_.42.0293a09: 無中亦不在二處。云何待耶。外曰生可生相
T1827_.42.0293a10: 待故諸法成救前二破也。由生可生相待故
T1827_.42.0293a11: 萬法得成。今現見萬法成。故知生可生相待。
T1827_.42.0293a12: 何故前云生可生不得互待。復何得云有無
T1827_.42.0293a13: 相待不然。内曰若二生何以無三。上立有二
T1827_.42.0293a14: 句。一者生可生相待。二者諸法成。若爾者離
T1827_.42.0293a15: 生可生外應有第三法成。而離生可生外無
T1827_.42.0293a16: 第三法。如生相是能生瓶是可生。故知生可
T1827_.42.0293a17: 生外無第三法成。汝何得言生可生故諸法
T1827_.42.0293a18: 成耶。若言生可生相待還生可生二法成者。
T1827_.42.0293a19: 則漏前二破不應更立。問父母生子有第三。
T1827_.42.0293a20: 今何故無。答父母同是能生則屬生相子屬
T1827_.42.0293a21: 所相。故唯有二也。外曰應有生因壞故。自上
T1827_.42.0293a22: 已來三番就生門破生。今就滅義破生。以無
T1827_.42.0293a23: 滅故所以無生。又上是無生門。今明無滅門
T1827_.42.0293a24: 明不生不滅義也。救意云。若無果生寧有因
T1827_.42.0293a25: 滅。既有因滅即有果生。問破何生滅。答六道
T1827_.42.0293a26: 三乘本不生今不滅。即顯不生死不涅槃等
T1827_.42.0293a27: 義。内曰因壞故生亦滅。内有三破。此初縱外
T1827_.42.0293a28: 有壞而奪彼生。以外擧壞證生故内就壞撿生。
T1827_.42.0293a29: 對上生門求生不得。今就滅中求生不得。瓶
T1827_.42.0293b01: 無別體用泥爲瓶。泥因既壞瓶果即壞。又已
T1827_.42.0293b02: 未二時如注二時破之。復次因中果定故第二
T1827_.42.0293b03: 就因果定義破生。四家倶定倶不生。僧佉定
T1827_.42.0293b04: 有。有定不須生。世師定無。無定不可生。亦有
T1827_.42.0293b05: 同定有亦無同定無。非有同定無非無同定
T1827_.42.0293b06: 有。注釋但明二句不生開爲三門。初雙牒。二
T1827_.42.0293b07: 倶下總標無生。何以故下雙釋無生。釋無易
T1827_.42.0293b08: 知。釋有中云是因中是果生是事不然者。彼
T1827_.42.0293b09: 因果既一。不得分別云此是因此是果。因生
T1827_.42.0293b10: 於果。但得云因生因果生果耳。復次因果多
T1827_.42.0293b11: 故第三因果多破。四家倶多。因中有多果者
T1827_.42.0293b12: 乳中有酪。此酪中即有蘇。一時之中頓具五
T1827_.42.0293b13: 味。乃至五味之中即應有糞。糞中亦具五味。
T1827_.42.0293b14: 故果中多因。如涅槃云女有兒性兒有孫性。
T1827_.42.0293b15: 又如買馬之人應責駒直。因中無果多者。如
T1827_.42.0293b16: 乳中無五味應頓生五味。醍醐中無五味亦
T1827_.42.0293b17: 應頓生。又乳中無一物而生一物。無一切物
T1827_.42.0293b18: 應生一切。外曰因果不破故生可生成第五
T1827_.42.0293b19: 擧因果證生可生。此文來有遠近。遠來者。從
T1827_.42.0293b20: 破因中有果品竟於此文外云。汝雖種種破
T1827_.42.0293b21: 生可生。而因果道理終不可無。若無因果則
T1827_.42.0293b22: 成邪見。次近生者。從上三破生。汝雖作一多
T1827_.42.0293b23: 等破。但不許定有定無及合一因多果多因
T1827_.42.0293b24: 一果。而終不破因果。若有因果必有生可生。
T1827_.42.0293b25: 内曰下論主既破因果將竟。廣開四門攝一
T1827_.42.0293b26: 切執。若有因果必墮此四。此四若無則因果
T1827_.42.0293b27: 無寄。文開爲二。初總標四句無生。次偏釋初
T1827_.42.0293b28: 句無生。初爲二。一標四句。二辨不生。標四句
T1827_.42.0293b29: 者。物物明有有不相生。非物非物明無無不
T1827_.42.0293c01: 相生。互之一字含於二句。有不生無無不生
T1827_.42.0293c02: 有也。不生者第二總明四句不生。此本定餘
T1827_.42.0293c03: 本悉非。問外擧因果不破救有諸法。内明四
T1827_.42.0293c04: 句因果並成不生。便是破一切因果。豈非邪
T1827_.42.0293c05: 見。答一切經論明無因果有三種義。一者外
T1827_.42.0293c06: 人作因果不成。無彼所計因果故言無因果
T1827_.42.0293c07: 也。此是二諦外無也。二者申佛法因縁因果
T1827_.42.0293c08: 宛然即畢竟空。此是二諦内明無因果。三者
T1827_.42.0293c09: 外人立有。今正破其有病。論主不言無。外若
T1827_.42.0293c10: 執無復須破無。如是四句也。注釋爲三。一總
T1827_.42.0293c11: 明四句無生。是則不然下第二總非。何以故
T1827_.42.0293c12: 下第三釋非。破四句即四破。初句中寄三事。
T1827_.42.0293c13: 一就母子二約老壯三就鏡像。此三事並就
T1827_.42.0293c14: 内法明無因果。品初已來多就外法明無生
T1827_.42.0293c15: 竟。故今就内法也。内法中事三義二。初就母
T1827_.42.0293c16: 子明破内法之始。老少内法之終。此二明無
T1827_.42.0293c17: 眞。鏡像一門明無僞法。無僞法亦二。初明外
T1827_.42.0293c18: 縁中無果生。次與面相似下明内因中無果。
T1827_.42.0293c19: 此攝内法眞僞事盡。故有四。則例外法亦應
T1827_.42.0293c20: 有四也。母子中二破。初破云。汝言母是有子
T1827_.42.0293c21: 亦有言相生者。子是衆生先來已有。寄母胎
T1827_.42.0293c22: 出非母生子。又子有因縁。業行爲因父母爲
T1827_.42.0293c23: 縁。不得偏從縁也。若謂從母血分第二取意
T1827_.42.0293c24: 破。以攬血分爲母。此乃從母生母。非從母生
T1827_.42.0293c25: 子。又外人亦謂。本無有子。從血分變作子。亦
T1827_.42.0293c26: 是不識子因但知現縁。又文正意外謂從母血
T1827_.42.0293c27: 分生子。言血分與母異。故今明只血是母。云
T1827_.42.0293c28: 何言從母血生子耶。問答爾應無君臣母子。
T1827_.42.0293c29: 與闡提六師何異。答如前釋之。生子具有因
T1827_.42.0294a01: 縁。今偏執縁不達其因。故壞母子義乃外成
T1827_.42.0294a02: 闡提内非邪見。又從因縁生即寂滅性。外不
T1827_.42.0294a03: 達此義故其生義不成。非提婆破母子也。餘
T1827_.42.0294a04: 並如文。復次若物生物者第二重破初句凡
T1827_.42.0294a05: 有二義。一破初類後。二惑情多計故偏破之。
T1827_.42.0294a06: 就文爲三。一牒。是應二種下第二定。若因中
T1827_.42.0294a07: 有果下第三正破。破二。即二破無中爲三。初
T1827_.42.0294a08: 牒。是則不然下總非。何以故下正破也。因邊
T1827_.42.0294a09: 異果不可得者二義。一泥能生瓶是因生同
T1827_.42.0294a10: 果。泥生布等是因生異果。今泥中無同果而
T1827_.42.0294a11: 能生同果。亦無異果應生異果。而因邊遂無
T1827_.42.0294a12: 異果可生。故知非因無果。二者執因中無果
T1827_.42.0294a13: 家謂因異果。今就彼泥因邊求異泥之瓶果
T1827_.42.0294a14: 不可得。故知非因中無果。二義中此爲正意。
T1827_.42.0294a15: 何以知然。下破因中有果既破其一。則知今
T1827_.42.0294a16: 破無果破其異也。破有果亦三。若因中前有
T1827_.42.0294a17: 果牒也。云何生滅破也。不異故釋也。果與因
T1827_.42.0294a18: 不異果生時因不滅。因與果不異因不應生
T1827_.42.0294a19: 瓶。以不異故無果生因滅也
T1827_.42.0294a20: 百論疏卷下之上
T1827_.42.0294a21:
T1827_.42.0294a22:
T1827_.42.0294a23:
T1827_.42.0294a24: 百論疏卷下之餘
T1827_.42.0294a25: 　釋吉藏撰　
T1827_.42.0294a26:   破常品第九
T1827_.42.0294a27: 破法七品二章。前六品破無常法竟。今第二
T1827_.42.0294a28: 次破常法。生起如前。二者依總別門。一異兩
T1827_.42.0294a29: 品總破常無常。情塵有果無果別破四種無
T1827_.42.0294b01: 常。今品別破五種常法。若總若別求常無常
T1827_.42.0294b02: 皆不可得即畢竟空。令衆生捨斷常見悟入
T1827_.42.0294b03: 中道。因中發觀得於解脱。三者從有果無果
T1827_.42.0294b04: 品生。上二品破從因生果。外云。從因生果是
T1827_.42.0294b05: 無常之法。可得云無。常法不從因生。應當有
T1827_.42.0294b06: 也。四者接次相生。上破因無果品末四句求
T1827_.42.0294b07: 因生果無從。今接此興論。果從因有可得云
T1827_.42.0294b08: 無。不從因法應當有也。次通生起者。諸方等
T1827_.42.0294b09: 經破無爲法明無爲法空。今欲釋之故説此
T1827_.42.0294b10: 品。又如涅槃經正簡邪常正常。明外道所計
T1827_.42.0294b11: 是於邪常。如來涅槃名爲正常。所以稱邪者。
T1827_.42.0294b12: 求外道常義無從。無而謂有。是故名邪。今欲
T1827_.42.0294b13: 破外道邪常申佛無所得正常故説此品。又
T1827_.42.0294b14: 根性不同受悟各異。自有聞上諸品而不得
T1827_.42.0294b15: 悟。聞於破常即便領解。故説此品。此論始末
T1827_.42.0294b16: 破外道七種常義。初破神常。次破大有常。今
T1827_.42.0294b17: 此品破五種常。謂時方虚空微塵涅槃。但前
T1827_.42.0294b18: 雖破二種常爲成破神義。及總別一異義非
T1827_.42.0294b19: 正破常。今此品中正破五常。問四種外道執
T1827_.42.0294b20: 常云何同異。答此事難詳。論十品受名有四。
T1827_.42.0294b21: 一品同而計異。如破神品。同是一品名爲品
T1827_.42.0294b22: 同。而立神不同故名計異。二品異計異。如一
T1827_.42.0294b23: 異兩品。既有兩品名爲品異。而所執又殊名
T1827_.42.0294b24: 爲計異。因中有果無果亦爾。三品異計同。如
T1827_.42.0294b25: 情塵兩品。既有二品名爲品異。而立情塵又
T1827_.42.0294b26: 同故名計同。四品同計同。即常品是也。同共
T1827_.42.0294b27: 一品執常又同故名品同計同。問外道辨常
T1827_.42.0294b28: 與佛法何異。答佛法有大小乘總有五常。小
T1827_.42.0294b29: 乘有三無爲即是三常。大乘長有眞諦及以
T1827_.42.0294c01: 佛果故名五常。此品論者二同三異。謂虚空
T1827_.42.0294c02: 涅槃内外大小同明是常。時方微塵但是外
T1827_.42.0294c03: 道所計之常。内説此三並是無常。問此品破
T1827_.42.0294c04: 何等常。答正破外道五種常法傍破内人五
T1827_.42.0294c05: 種常義。此則收破二句不同。外道五常但破
T1827_.42.0294c06: 不收。内道五常有收有破。破能迷之情收所
T1827_.42.0294c07: 惑之教。就外道五常復有亦收亦破。望涅槃
T1827_.42.0294c08: 經盜牛之譬。外道偸得常名不達常義。破其
T1827_.42.0294c09: 常義收取常名。就破收中更二句。虚空涅槃
T1827_.42.0294c10: 亦破亦收。時方微塵唯破不收也。問若破涅
T1827_.42.0294c11: 槃常。佛經何故説涅槃耶。答佛爲對治生死
T1827_.42.0294c12: 故説是常。又非常無常歎美爲常。爲欲引物。
T1827_.42.0294c13: 又涅槃有體有用。體非常無常用具常無常。
T1827_.42.0294c14: 禀教人不識此義故執於常墮在常見也。問
T1827_.42.0294c15: 舊十地師云。體非常無常用具常無常。與今
T1827_.42.0294c16: 何異。答今明兩非二是皆是方便用。如法品
T1827_.42.0294c17: 明實不實四句並是實相家門常無常四句亦
T1827_.42.0294c18: 是涅槃門。而上以二非爲體兩是爲用。此對
T1827_.42.0294c19: 偏病作此語耳。此品爲二。一總破常二別破
T1827_.42.0294c20: 常。外曰應有諸法無因法不破故。上就有因
T1827_.42.0294c21: 救有因。今擧無因法證有因。擧無因釋成常
T1827_.42.0294c22: 義也。有因法可破。無因法常不可破。既有於
T1827_.42.0294c23: 常必有無常。又滅無常而得於常。内外大小
T1827_.42.0294c24: 義並同。然無常若無則知有常。此有無相待
T1827_.42.0294c25: 也。内曰若強以爲常無常同。凡三義。一者本
T1827_.42.0294c26: 有無常可得説常。既無無常亦無有常。而汝
T1827_.42.0294c27: 謂有常故名強説。若強説常則是無常。二者
T1827_.42.0294c28: 汝本立無常。上求既無從。今立有常亦同不
T1827_.42.0294c29: 可得。而汝謂有名強説常。故與無常同。三者

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