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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64

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T2251_.64.0191a01: 即四百斛爲佉梨二十。婆訶入四百斛
T2251_.64.0191a02: 器。長含云篅受六十四斛。樓炭云百二十
T2251_.64.0191a03: 斛四斗。雜含七千八百八十斛。何依一文
T2251_.64.0191a04: 度量。而得西天生國已知度量説。同
T2251_.64.0191a05: 本異譯四經有是之異。如此金與大魚
T2251_.64.0191a06: 呉服三種尺不同。又智論十三云六十斛
T2251_.64.0191a07: 胡麻
T2251_.64.0191a08: 謂住覩史皆無中夭 且擧八類餘。與
T2251_.64.0191a09: 五之十
一左
倶非害差別。光記三解第三最爲定。
T2251_.64.0191a10: 瑜倫二上八左云。若小乘説云。一切三界皆
T2251_.64.0191a11: 中夭。唯除欝單越。無想天。最後身菩薩
T2251_.64.0191a12: 今此文雖最後身菩薩無中夭。理
T2251_.64.0191a13: 必應有。故下文云。非自害他害者。一切
T2251_.64.0191a14: 那落迦乃至住最後身菩薩。然依大乘。最
T2251_.64.0191a15: 後身菩薩多據化相。非實後身。若依實者。
T2251_.64.0191a16: 初地已上即無中夭。何須遠説後菩薩無
T2251_.64.0191a17: 中夭耶。故知下文説彼後身菩薩無中夭
T2251_.64.0191a18: 者。是權非實。故此不
T2251_.64.0191a19:   文化三丙寅年五月十日於江戸深川靈
T2251_.64.0191a20: 巖寺山内智燈寮此十一卷
T2251_.64.0191a21:  快道林常 
T2251_.64.0191a22: 阿毘達磨倶舍論法義卷第十一
T2251_.64.0191a23:
T2251_.64.0191a24:
T2251_.64.0191a25: 阿毘達磨倶舍論卷第十二法義
T2251_.64.0191a26:  豐山上毛沙門快道記 
T2251_.64.0191a27:   分別世品第三之五舊論九(六右)正理三
十二(初)顯宗十七(四右)
T2251_.64.0191a28: 初右二量不同三極少量 生後爲二。初總。
T2251_.64.0191a29: 後前二下別。然光後解此二等二句屬別生
T2251_.64.0191b01:
T2251_.64.0191b02: 論曰分析爲色極少 舊論。正理。顯宗及
T2251_.64.0191b03: 雜心與明本竝如今。光記。頌疏從手作折。
T2251_.64.0191b04: 今云從手非也。析思積切。音錫。説文破
T2251_.64.0191b05: 也。一曰折也。又分也。琳音五十一九左云。分
T2251_.64.0191b06: 析者析分也。折之刹切。音逝。抝也。斷也。又
T2251_.64.0191b07: 折中也。又曲也。又挫也。又止也。又毀也。全
T2251_.64.0191b08: 今意。形音相近。諸教多差須辨。極微
T2251_.64.0191b09: 諸宗執計各別。成唯識疏二本三右曰。經部十
T2251_.64.0191b10: 處麁假細實。大乘世俗麁實細假。薩婆多等
T2251_.64.0191b11: 麁細倶實。一説部等麁細倶假。二十唯識論
T2251_.64.0191b12: 五左曰如是外境或應是一。如勝論者執
T2251_.64.0191b13: 分色或應是多。如實有衆多極微各別
T2251_.64.0191b14: 境。或應多極微和合或和集。初勝論外道
T2251_.64.0191b15: 所立。九實中四大有極微。諸法能造體常兩
T2251_.64.0191b16: 兩合生子孫微等。次極微各別古薩婆多。次
T2251_.64.0191b17: 和合經部。後和集新薩婆多正理師。彼疏
T2251_.64.0191b18: 三右曰。薩婆多意説。如色處等體是多法
T2251_.64.0191b19: 眼識境。所以者何。其一一極微體是實有
T2251_.64.0191b20: 合成阿耨。五識既縁實法境故。故不
T2251_.64.0191b21: 阿耨已上。故處等爲眼等識境時。其實極微
T2251_.64.0191b22: 一一各別爲境。不假故。有實體能生
T2251_.64.0191b23: 故。經部師實有極微非五識境。五識上無
T2251_.64.0191b24: 微相故。此七合成成阿耨色。以上麁顯體
T2251_.64.0191b25: 是假。五識上有此相故爲五識境。一一
T2251_.64.0191b26: 實微既不縁著。故須和合成一麁假五識方
T2251_.64.0191b27: 。其正理師恐自宗。眼識五識不
T2251_.64.0191b28: 於經部。若順於古。即有五識之上無
T2251_.64.0191b29: 微相。故非所縁。遂復説言。色等諸法各
T2251_.64.0191c01: 多相。於中一分是現量境故。諸極微相資
T2251_.64.0191c02: 各有一和集相。此相實有各能發生似己相
T2251_.64.0191c03: 。故與五識所縁縁。了義燈二本三十
九左
曰。
T2251_.64.0191c04: 問。新古二薩婆多極微成麁有何差別。答。
T2251_.64.0191c05: 且古薩婆多以七極微其麁相。由彼相
T2251_.64.0191c06: 一相。據實七微各各自成麁相。不
T2251_.64.0191c07: 相資。若新薩婆多。其七極微同聚相近相
T2251_.64.0191c08: 資與力各各成其大相。不相似合相
T2251_.64.0191c09: 始成乃至且有宗云。以七極微一拏
T2251_.64.0191c10: 。然不渉入。各各相去一微能所倶實。即
T2251_.64.0191c11: 拏色始五識得。若一一微唯意識得。非
T2251_.64.0191c12: 五識境。經部所縁五識境同有部説。然能成
T2251_.64.0191c13: 七微是實。所成拏色是假。又極微假實四句
T2251_.64.0191c14: 分別。一麁假細實經部師。二麁實細假大乘
T2251_.64.0191c15: 極微法處所攝是假想立故。三麁細倶實薩
T2251_.64.0191c16: 婆多。四麁細倶假一説。説假等。又有四句
T2251_.64.0191c17: 麁細倶假一説部。倶實有部。倶句説假及出
T2251_.64.0191c18: 世。倶非即勝辨勝義諦已上是正理師改
T2251_.64.0191c19: 古宗。故受新薩婆多名。正理三十二三右云。
T2251_.64.0191c20: 然許極微略有二種。一實。二假實。謂極成色
T2251_.64.0191c21: 等自相。於和集位是改之
詞也
現量所得。假由
T2251_.64.0191c22: 比量所知。謂聚色中以惠漸析至最極
T2251_.64.0191c23: 。然後於中辨色聲等極微差別。此析所
T2251_.64.0191c24: 至名假極微。令惠尋思極生喜故。又第四
T2251_.64.0191c25: 十左至
十六左
廣破經部五識依縁非實有自極
T2251_.64.0191c26: 微和集義。新古差別應
T2251_.64.0191c27: 初左如説瞿名 根品五之十
九右
已具説。正理。顯
T2251_.64.0191c28: 宗如掉名。舊論如伊短音。色極少者。
T2251_.64.0191c29: 光五五九右三釋。第二爲正。初後非也。寶五
T2251_.64.0192a01: 四三右六
目云云
T2251_.64.0192a02: 初七衆縁和合法得自體頃 此經部初義。言
T2251_.64.0192a03: 諸有爲法必縁衆縁刹那生住異滅。而經部
T2251_.64.0192a04: 宗過未無體現在有體。故依諸因縁。未來未
T2251_.64.0192a05: 生法。今自體生未遮過去頃是刹那量。
T2251_.64.0192a06: 是過未無體故。於此正理三十二初左
T2251_.64.0192a07: 彈斥
T2251_.64.0192a08: 或有動法行度一極微 第二釋寄極微
T2251_.64.0192a09: 其相。惠暉云。據實即當處生即當處
T2251_.64.0192a10: 滅。相續位中假説動也。若度二極微
T2251_.64.0192a11: 刹那即刹那有前後。若度一極微二刹
T2251_.64.0192a12: 即極微有分量。此論念與刹那無別。世
T2251_.64.0192a13: 間行速疾無日月。四天下徑有十二億
T2251_.64.0192a14: 此約大數。就實而論有
二億三千四百五十踰繕那
日月一日夜行
T2251_.64.0192a15: 三百萬踰繕那。一日夜共有六百四十八
T2251_.64.0192a16: 萬刹那。日行一歩名一刹那。尚一日月行三
T2251_.64.0192a17: 百萬踰繕那此亦約大數。就實而論有三百六十一
萬三百五十踰繕那。何者一四下所依水
T2251_.64.0192a18: 金二輪周圍量有三十六億一萬三百
五十踰繕那。此十萬億爲一億
盡。何況度
T2251_.64.0192a19: 一極微一刹那已上麟云。新寶疏
T2251_.64.0192a20: 。初云。日夜刹那與此刹那同。日夜刹
T2251_.64.0192a21: 那唯是算數之法。如此秤尺寸等量極少之
T2251_.64.0192a22: 名。無佛法時此數常定。此生滅刹那即是諸
T2251_.64.0192a23: 法生滅之量
T2251_.64.0192a24: 初左對法諸師十五刹那 婆沙百三十六
T2251_.64.0192a25: 初左五説彼無評家。今擧第二師義。論主
T2251_.64.0192a26: 信故特云對法師。正理三十二初左亦唯
T2251_.64.0192a27: 此義。破前得自體義也。舊論。正理。及
T2251_.64.0192a28: 明本如今作六十五。婆沙。雜心二二十四右
T2251_.64.0192a29: 六十四。問。婆沙五説何。答。應
T2251_.64.0192b01: 之。彼曰。是言。如中年女緝
T2251_.64.0192b02:
(鮮本)
時。抖擻細毛短不長。齊此説
T2251_.64.0192b03: 恒刹那量。彼不欲毳縷短長。但説
T2251_.64.0192b04: 毛從指間出隨所出量是恒刹那。是擧
T2251_.64.0192b05: 細。以刹那難知故。説。此麁非
T2251_.64.0192b06: 那量。如我義者。如壯士彈指頃經六十
T2251_.64.0192b07: 四刹那説不爾。如我義者。如二壯
T2251_.64.0192b08: 夫製斷衆多迦尸細縷。隨爾所縷斷
T2251_.64.0192b09: 所刹那説不爾。如我義者。如二壯夫
T2251_.64.0192b10: 挽衆多迦尸細縷。有一壯士至那國
T2251_.64.0192b11: 百練剛力犍疾而斷。隨爾所縷斷經爾所刹
T2251_.64.0192b12: 説。猶麁非刹那量。實刹那量世尊
T2251_.64.0192b13: 説。云何知然。如契經説。譬如四善射夫
T2251_.64.0192b14: 四方。有一犍夫曰。汝等一時放箭。我
T2251_.64.0192b15: 遍接倶令乃至廣説。雜心二二十四右
T2251_.64.0192b16: 四説。無取捨也。智論十五十二右云。彈指
T2251_.64.0192b17: 頃有六十時。問。準仁王經。彼觀空品一
T2251_.64.0192b18: 念有九十刹那。一刹那有九百生滅。如
T2251_.64.0192b19: 一念有九十刹那。合經九萬一千生滅。止觀
T2251_.64.0192b20: 三之二十六左經云。一千六百生滅。論曰。一念
T2251_.64.0192b21: 六刹那。何今爲極短。答。有兩釋。一云。日夜
T2251_.64.0192b22: 刹那數量之時通名。既時極少名一刹那。時
T2251_.64.0192b23: 多爲一劫。劫既有大小。刹那亦有麁細。故
T2251_.64.0192b24: 婆沙三十九初左光五
(三七右)引
曰。一法生滅作用究竟
T2251_.64.0192b25: 一刹那。又瑜伽三六右三種刹那。由
T2251_.64.0192b26: 此理。天台仁王疏曰。刹那只是念刹那有
T2251_.64.0192b27: 。念亦復爾。彼科註云。以九十小刹那
T2251_.64.0192b28: 一大念。成唯識疏三末五十八左寶窟中末三十
T2251_.64.0192b29: 三丁法花統略竝刹那此爲一念。二云。日
T2251_.64.0192c01: 夜刹那是算數法。如尺寸等常定。生滅刹那
T2251_.64.0192c02: 佛出世方有。此論刹那即是算數法。不
T2251_.64.0192c03: 生滅
T2251_.64.0192c04: 今且辨前踰繕那等 光爲答。頌疏爲別問
T2251_.64.0192c05: 今云光爲正。對下今當字且故
T2251_.64.0192c06: 初左論曰極微皆七倍増 問。思因縁道理
T2251_.64.0192c07: 必二物合漸漸成麁大。由之外道等兩兩極
T2251_.64.0192c08: 微合生子微等。今何故七七合成。答。如
T2251_.64.0192c09: 外道者實唯極微生諸法。今瞿曇家依算數
T2251_.64.0192c10: 。寄觀門以説之。謂以方必有六方中
T2251_.64.0192c11: 間七分故。簡擇惠分析之麁至細。漸漸
T2251_.64.0192c12: 七分方至阿拏更析。若析之則
T2251_.64.0192c13: 空不色。由此理故集成時亦七七積
T2251_.64.0192c14: 集。是即但算數之法。約觀門實事成也」
T2251_.64.0192c15: 初左謂七極微爲一微量 對法疏二五三左曰。
T2251_.64.0192c16: 梵波羅摩阿拏此云極微。微者少也。色中至
T2251_.64.0192c17: 少立極微名。從七波羅摩阿拏一阿拏
T2251_.64.0192c18: 即從七極微方成一微。舊語音訛故名
T2251_.64.0192c19: 。或極微者是邊際義。舊者謂方廣大莊嚴
T2251_.64.0192c20: 經四二十左云。七極微塵成一阿耨塵。舍頭練
T2251_.64.0192c21: 二十
二左
曰。七微爲阿耨。又舊論九七右云。七
T2251_.64.0192c22: 隣虚爲一阿羺。然極微義林五本
十六左
曰。又有
T2251_.64.0192c23: 體用中。最極少者所謂阿拏。説之名極微
T2251_.64.0192c24: 此復何失對法疏二(五
五左)全同
彼於麁微極微名
T2251_.64.0192c25: 此故簡別云體用中。云何失。彼末師
T2251_.64.0192c26: 誤可簡也。覺苑演密抄三七右云。阿耨或
T2251_.64.0192c27: 阿拏。此云極微者非也。未微與
T2251_.64.0192c28:
T2251_.64.0192c29: 二右三節爲一不別分別 婆沙百三十六
T2251_.64.0193a01: 四左雜心二二十
四左
竝略不説。以世共成
T2251_.64.0193a02: 二右二十四指横布爲肘 舊論曰。若横竝指。
T2251_.64.0193a03: 偈曰。二十四指肘。此從自臂中指末。竝
T2251_.64.0193a04: 指横布二十四&MT06279;至極。應自當知。然冠註者
T2251_.64.0193a05: 云。竪積太長。横布甚短。婆沙既云二十四節
T2251_.64.0193a06: 一肘。恐是正者此何迷倒。謂横布甚短
T2251_.64.0193a07: 自當不思。故舊論。雜心。正理。顯宗竝云
T2251_.64.0193a08: 十四指。然婆沙曰。二十四指節成一肘者。
T2251_.64.0193a09: 既置指言。其節字横字誤乎。或竝字乎。若
T2251_.64.0193a10: 爾者指言徒然。然計肘量諸師各異。
T2251_.64.0193a11: 琳音二十三十四左佛本行集經一肘謂二
T2251_.64.0193a12: 尺也。依毘曇中即一尺五寸。次引此論
T2251_.64.0193a13: 廣釋。花嚴音義第三初右亦云。依毘曇一尺
T2251_.64.0193a14: 五寸。光記爲一尺六寸。覺鑁上人阿字觀
T2251_.64.0193a15: 之。建立略記云。一尺四寸也。惠運云。一
T2251_.64.0193a16: 尺二寸。婆沙十七音釋一尺八寸。頌疏亦一
T2251_.64.0193a17: 尺八寸。隋闍那屈多譯起世經四八左子註曰。
T2251_.64.0193a18: 肘長二尺。寶疏亦二尺。四分律音釋云。肘陟
T2251_.64.0193a19: 柳切。臂節也。此有二種。擧一肘一尺八寸。
T2251_.64.0193a20: 舒一肘二尺。名義集四四十四右曰。肘人一
T2251_.64.0193a21: 尺八寸。佛世尊三尺六寸。如是異説者從
T2251_.64.0193a22: 自臂故。陀羅尼集第十二明本
第十三
云。其肘長短
T2251_.64.0193a23: 其呪師肘長短以爲數量。檜尾口決曰。
T2251_.64.0193a24: 肘自肘本端至中指末是爲肘。又隨代代
T2251_.64.0193a25: 別。行事鈔中二之一十九云。此震旦國法尺寸
T2251_.64.0193a26: 俗不同。而用律暦定勘則以姬周尺斗
T2251_.64.0193a27: 定○隋煬帝立斗尺秤古立樣。餘親
T2251_.64.0193a28: 之。唐朝御宇任世兩用不古典。故唐
T2251_.64.0193a29: 令云。尺者以周尺二寸尺。斗秤二種
T2251_.64.0193b01: 準例増加○以姬周尺秤。以定官市衡量
T2251_.64.0193b02: 事不平。此則閻浮通用。豈止姬周古法。
T2251_.64.0193b03: 例如此方尺有種種異
T2251_.64.0193b04: 竪積四肘爲弓謂尋 舊論九七左曰。四肘名
T2251_.64.0193b05: 一尋。亦名一弓。説文仞謂臂。一尋也。史
T2251_.64.0193b06: 記竝鄭玄皆七尺曰仞。小雅四尺謂仞。倍謂
T2251_.64.0193b07: 尋。尋舒兩肱。或五尺曰尋。倍尋曰常也。
T2251_.64.0193b08: 寶疏麟引云。古時一弓有八尺者即是古
T2251_.64.0193b09: 尋。今時有六尺已下即六尺歩法。今時多
T2251_.64.0193b10: 五尺歩法
T2251_.64.0193b11: 竪積五百弓中間道路 此中初正釋。後許
T2251_.64.0193b12: 下顯有部許説。故正理三十二三右曰。五百
T2251_.64.0193b13: 弓爲一倶盧舍。毘那耶説。此是從村至
T2251_.64.0193b14: 阿蘭若處中間道路顯宗全同倶盧舍踰繕
T2251_.64.0193b15: 。諸説不同。舊譯多以倶盧舍五里
T2251_.64.0193b16: 由旬爲四十里。新家多以二里倶盧舍
T2251_.64.0193b17: 十六里爲踰繕那。西天方俗不同。傳持者
T2251_.64.0193b18: 隨爲異。亦於譯時漢陳隋唐宋各斗尺法
T2251_.64.0193b19: 異。故不同非一。婆沙百三十六四左云。
T2251_.64.0193b20: 即五百弓成摩掲陀國一倶盧舍。成北方半
T2251_.64.0193b21: 倶盧舍。所以者何。摩掲陀國其地平正去
T2251_.64.0193b22: 近而不聲。北方高下アレハ遠猶聲及。是
T2251_.64.0193b23: 故北方倶盧舍大。準之摩掲陀國若十六里
T2251_.64.0193b24: 若四十里。北方倍即若三十二里若八十里。
T2251_.64.0193b25: 大智論曰。由旬三別。大八十里。中六十里。下
T2251_.64.0193b26: 四十里。謂中邊山川不同。致行里不等。具
T2251_.64.0193b27: 稠林
T2251_.64.0193b28: 二左十二月中六月減夜 以小月有六故。
T2251_.64.0193b29: 夜顯晝亦有減。今就月故且約夜。亦復
T2251_.64.0193c01: 之顯潤月。立世論五十二右日月行品
T2251_.64.0193c02: 云。如是迴轉具足五年一遊伽。即兩潤
T2251_.64.0193c03: 月。其一從月。其二從日。五年中間十二日。
T2251_.64.0193c04: 又九日。又六日。又三日。又十五日。此中日夜
T2251_.64.0193c05: 是其長短。月者分別三用。一者分別月。二
T2251_.64.0193c06: 別十五日。三分別圓滿。日者分別夜日
T2251_.64.0193c07: 別夏冬秋節。分別年。是三用。從日得
T2251_.64.0193c08: 閏月有兩者。一從月二從日。是潤月者。
T2251_.64.0193c09: 月所作。四月日應兩小月。一小月者。
T2251_.64.0193c10: 是第三半中。第二小月第七半中。一年之中
T2251_.64.0193c11: 六小月。五月足少三十日。此三十日應
T2251_.64.0193c12: 五年中。若不小月則月圓不時。是小
T2251_.64.0193c13: 月者從日所作。依世間説三十牟休多
T2251_.64.0193c14: 定是一日。夜分三十牟休多爲六十分。日
T2251_.64.0193c15: 行疾故五十九分。便周長餘一分。因是事
T2251_.64.0193c16: 故二月則長一日。又二月復長一日。乃至一
T2251_.64.0193c17: 年足長六日。如是五年則長一月。以是一
T2251_.64.0193c18: 五年中。是爲日家潤月。若不潤者
T2251_.64.0193c19: 時節及年差壞不當。復次五年應兩潤月。第
T2251_.64.0193c20: 一者在第三年。第二者在第五年已上智論
T2251_.64.0193c21: 四十八四十
九右
大小月及潤月晝夜増減等
T2251_.64.0193c22: 暦家者。一年餘。一萬二百二十七分。三
T2251_.64.0193c23: 年而一潤。猶餘二千九百二十二分。五年
T2251_.64.0193c24: 而二潤乃少四千三百八十三分。如是多
T2251_.64.0193c25: 餘有少。至十九年七潤。平均而無餘分
T2251_.64.0193c26: 減少
T2251_.64.0193c27: 二左故有頌言 舊論第九
(八左)
此四言。問
T2251_.64.0193c28: 何如此直擧頌也。其語略也。正理三十二
(五右)
T2251_.64.0193c29: 全如今。是客頌非正頌。以故云有頌
T2251_.64.0194a01: 言而無長行故。然本頌上十五右此一
T2251_.64.0194a02: 者誤也。稽古上三五左云。準舊論前義
T2251_.64.0194a03: 頌。非引證。此破光。寶等解。今云。準
T2251_.64.0194a04: 舊論。準彼唯是述六減相。未是頌
T2251_.64.0194a05: 彼無故有頌言四字故。若攝前義
T2251_.64.0194a06: 第七十六左前義復説頌言。又正理
T2251_.64.0194a07: 論與今全同。如彼何爲。又非前義之頌
T2251_.64.0194a08: 。是引有頌以述釋前義。故問云何如是
T2251_.64.0194a09: 何知之。故非唯引證
T2251_.64.0194a10: 二左頌曰應知大劫三無數 勸四劫相
T2251_.64.0194a11: 各可知。故言應知。如論三三左應知者
T2251_.64.0194a12: 一一各能爲根。此中不別説住空。光
T2251_.64.0194a13: 記三釋。第一爲勝。後二非也。第二釋空無
T2251_.64.0194a14: 別體者。豈唯空劫。第三同婆沙。今論與
T2251_.64.0194a15: 各別。一彼成合住。今中爲住。故文五右四行
T2251_.64.0194a16: 一住中劫。又五右終成已住劫。彼論曾
T2251_.64.0194a17: 是語。二彼止爲二十中劫數量
T2251_.64.0194a18: 中間劫。今不爾。別立爲中位。三次第別。
T2251_.64.0194a19: 彼唯在意明二十量故爲初。今爲別立
T2251_.64.0194a20: 成後
T2251_.64.0194a21: 三右壞有二種二外器壞 有兩二門。初
T2251_.64.0194a22: 趣界門。趣唯有情不非情。前論八(五左)
T2251_.64.0194a23: 是。界通情非情。此中四趣全天趣少分
T2251_.64.0194a24: 趣壞。欲界全色少分爲界壞。次情非情
T2251_.64.0194a25: 門。與前二門互有寛狹。頌疏復有上更加
T2251_.64.0194a26: 界壞言。雖正。顯諸本而於義無大失。然
T2251_.64.0194a27: 文相趣
T2251_.64.0194a28: 諸有地獄他方獄中 泰云。業猶未盡者
T2251_.64.0194a29: 業力引置他方獄中。寶云。應生不生名爲
T2251_.64.0194b01: 壞劫。麟云。此界中若不定業者。容後時受
T2251_.64.0194b02: 故。或全不受。若定業者他方受也。泰約
T2251_.64.0194b03: 盡未盡。於盡有二。已墮者業盡命終。未墮
T2251_.64.0194b04: 者於此世善。彼受業盡不於生也。寶述
T2251_.64.0194b05: 壞之相。彼生餘獄故。此獄即是壞。麟辨
T2251_.64.0194b06: 定不定業。三師竝爲是。各示一邊故。此
T2251_.64.0194b07: 中他方三千大千之餘也。大千一時成壞故。
T2251_.64.0194b08: 増一三十四五左云。設彼地獄衆生罪未
T2251_.64.0194b09: 者。復移至他方刹土
T2251_.64.0194b10: 三左然各先壞人天同壞 婆沙百三十三
T2251_.64.0194b11: 十左兩説。今依後評家。前説者云。問。傍生鬼
T2251_.64.0194b12: 趣先人壞者。人中所須乳酪等味。耕馭等事
T2251_.64.0194b13: 處何得有。有説由人業増上力非情物
T2251_.64.0194b14: 傍生乳酪等味諸事業。問。人身今
T2251_.64.0194b15: 八萬戸蟲。住持令身相續。彼時既缺。身
T2251_.64.0194b16: 云何存。答。爾時人身法爾住。如諸菩薩轉輪
T2251_.64.0194b17: 王身。雖諸蟲而法爾住。論主不取可知。
T2251_.64.0194b18: 然正理師擧婆沙有説及雜心論主彼十一
T2251_.64.0194b19: 二右兩義。評取婆沙有説。不評家。而光記
T2251_.64.0194b20: 四左此論通正理兩説失者誤之太也
T2251_.64.0194b21: 四右無遺灰燼 惠暉云。破外道世界壞
T2251_.64.0194b22: 微散在虚空滅。成ル寸即二二合生子等
T2251_.64.0194b23: 若壞時無極微者成時積何物成。有部
T2251_.64.0194b24: 風成。風種子。準智度論劫火無灰。
T2251_.64.0194b25: 火起即盡。若有灰者灰是何物能壞。若
T2251_.64.0194b26: 灰者即壞劫義不成也
T2251_.64.0194b27: 四左然初成立水金輪等 問。四王忉梨何
T2251_.64.0194b28: 故不言。答。夜摩已上空居故先成。四王忉利
T2251_.64.0194b29: 依處地居故。所依三輪先成。而九山八海等
T2251_.64.0194c01: 成。故不別云
T2251_.64.0194c02: 五右從無量減極十年 惠暉云。此論不
T2251_.64.0194c03: 成年減一年及増。相傳百年減一至十歳。増
T2251_.64.0194c04: 亦百年増一年。今云。立世論九八右曰。從
T2251_.64.0194c05: 十惡業壽命因此十歳減。度一百年則減
T2251_.64.0194c06: 十歳。次復百年復減十歳。次第漸減至
T2251_.64.0194c07: 十歳。最後十歳住不復減。又十五右全同。又
T2251_.64.0194c08: 二十二左全同。依此文者。百年減十歳。若爾
T2251_.64.0194c09: 佛出世人壽百歳之時。今經二千六百年。豈
T2251_.64.0194c10: 二百六十歳乎。然今七十餘爲定命
T2251_.64.0194c11: 是實百年減一歳。實順現事。因之思之。
T2251_.64.0194c12: 處處十言皆一字之誤也。未審可考。神泰
T2251_.64.0194c13: 疏云。然一中劫從十歳時上至八萬。於
T2251_.64.0194c14: 萬歳無量阿僧祇多八萬歳。後從
T2251_.64.0194c15: 百年減一。後至十歳寶勘三之二十
三左引
T2251_.64.0194c16: 五右方等初減後増 光二釋。第一非也。第二
T2251_.64.0194c17: 是而未
T2251_.64.0194c18: 五左成中初劫有情漸捨 婆沙百三十三
T2251_.64.0194c19: 十二左壞。百三十四二右成。各有三説
T2251_.64.0194c20: 初説十劫成壞器。十劫成壞有情。第三説十
T2251_.64.0194c21: 五壞有情。五劫壞器。五劫成器。十五成
T2251_.64.0194c22: 。第三如是説者如今。而云別業難轉非
T2251_.64.0194c23: 共業故。雜心十一四右今。光記六右
T2251_.64.0194c24: 會諸文。方爲允當
T2251_.64.0194c25: 五左劫性是何謂唯五蘊 惠暉云。欲色界五
T2251_.64.0194c26: 蘊。無色四蘊。空劫即二蘊。以晝夜不
T2251_.64.0194c27: 蘊生滅故五蘊爲體。伽倫一下十一右云。問。
T2251_.64.0194c28: 劫體是何。解云。若據小乘時無別體。約
T2251_.64.0194c29: 以明。五蘊爲體。大乘即以二十四不相應
T2251_.64.0195a01: 中時體。婆沙有説爲色。簡彼等唯。
T2251_.64.0195a02: 又決定義。不増不減唯五蘊爲體故
T2251_.64.0195a03: 經説三劫方得成佛 増一十六十四右云。
T2251_.64.0195a04: 我於三阿僧祇劫所行勤苦成無上道
T2251_.64.0195a05: 又出法住經
T2251_.64.0195a06: 五左解脱經説六十數 婆沙百七十七十二右
T2251_.64.0195a07: 七説婆沙第五十二爲無數
舊倶舍第六十爲無數
今依第三説
T2251_.64.0195a08: 彼唯云有契經。舊論九十二左餘經。正理
T2251_.64.0195a09: 論云有經。彼約通名。今據別名。演
T2251_.64.0195a10: 理故立以解脱名。全非零落義名解脱
T2251_.64.0195a11: 光寶
非也
具示異義。辨別是非稠林三卷阿
T2251_.64.0195a12: 僧祇章中。本行集經十二十六二十六
T2251_.64.0195a13: 。百百展轉自
數劫
已上復有八箇數。與
T2251_.64.0195a14: 今自別也
T2251_.64.0195a15: 七右於此數中名無數劫 舊論九十三左
T2251_.64.0195a16: 中羚羯羅等八番闕脱。其次如今。而曰。中間
T2251_.64.0195a17: 八處忘失。如此大劫次第數至第六十處
T2251_.64.0195a18: 一阿祇劫。婆沙百七十七十四左云。此後更有
T2251_.64.0195a19: 八數。竝前爲六十數。積一大劫第五十
T2251_.64.0195a20: 二阿僧祇耶數時名一劫阿僧祇耶。問。今
T2251_.64.0195a21: 論縱容。正理三十二卷但言六十數内有無數
T2251_.64.0195a22: 。舊論與婆沙相違如何。答。兩論竝文理
T2251_.64.0195a23: 炳然。舊論對中間失第六十。婆沙對
T2251_.64.0195a24: 八言五十二。竝是非錯誤。蓋梵本異耳。
T2251_.64.0195a25: 何故作異。誰可異。若誦者異。若寫手殊。
T2251_.64.0195a26: 若引證本經阿僧祇有五十二。有
T2251_.64.0195a27: 六十此異。或經論皆悉無數次。義解者
T2251_.64.0195a28: 中缺後之別。皡按。如舊論
T2251_.64.0195a29: 盡理。既云無數。豈非數至極。亦
T2251_.64.0195b01: 諸經論中開示數廣大則并皆云無數劫。更
T2251_.64.0195b02: 餘名。故又解。如大乘花嚴阿僧祇品
T2251_.64.0195b03: 百二十餘數而最後百餘處云阿僧祇。更
T2251_.64.0195b04: 十數。今亦可爾。若爾如婆沙第五十二
T2251_.64.0195b05: 也。問。此論列五十二類而云餘八。豈
T2251_.64.0195b06: 此後。答。標六十數唯列五十二。其八種
T2251_.64.0195b07: 之故云忘餘。中後豈可
T2251_.64.0195b08: 七左菩薩濟物即爲己益 大乘亦同。顯揚
T2251_.64.0195b09: 五右云。諸菩薩以他利益事即爲自利益
T2251_.64.0195b10:
T2251_.64.0195b11: 七左如有久習如何不信 此擧一譬即合
T2251_.64.0195b12: 菩薩。舊論擧二譬以相況。實應爾。上擧
T2251_.64.0195b13: 己無己。況彼二二事。舊論
T2251_.64.0195b14: 十四左曰。譬如世間諸餘人。恒習
T2251_.64.0195b15: 過失。於中雖自利益樂他損惱事。衆
T2251_.64.0195b16: 共見此。復有餘人恒習大悲。於
T2251_.64.0195b17: 自利益。欣樂行益他。是故此可比。
T2251_.64.0195b18: 次科亦如是。今就省略。識者可差別
T2251_.64.0195b19: 八右依如是義故有頌言 舊論九十五右唯言
T2251_.64.0195b20: 此中説偈。無此兩句。稽古上三六右
T2251_.64.0195b21: 論一句。意爲論主自造頌新譯語。例如
T2251_.64.0195b22: 論五十四左兩行頌竝云有頌。彼依舊論
T2251_.64.0195b23: 皆爲自造。今云大非也
T2251_.64.0195b24: 八右論曰諸佛出現 諸經論及大小異説。
T2251_.64.0195b25: 今以圖示
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T2251_.64.0196a14: 賢劫經八十七丁全同長含。西域記第六(九
丁)已下
T2251_.64.0196a15: 増一。光記十二
(九右)
部別不同非也。毎
T2251_.64.0196a16: 契經異説部別。伽略十一云。二十住
T2251_.64.0196a17: 劫合爲賢劫。第一住劫已有四佛。餘劫餘佛
T2251_.64.0196a18: 出世此西方傳釋。基上生經疏上云。有云
神泰
T2251_.64.0196a19:
住劫中初五劫無佛出世。第六劫有倶留
T2251_.64.0196a20: 孫佛。第七劫有倶那含牟尼佛。第八劫有
T2251_.64.0196a21: 葉佛。第九劫有釋迦。第十劫有彌勒。有曰。
T2251_.64.0196a22: 四佛竝第九劫。彌勒當賢劫第五佛也。問。
T2251_.64.0196a23: 長阿含云。毘婆尸佛人壽八萬時出世。尸棄
T2251_.64.0196a24: 佛人壽七萬歳時出世。毘舍浮佛人壽六萬歳
T2251_.64.0196a25: 時出世。&T025632;留孫佛人壽四萬歳時出世。&T025632;
T2251_.64.0196a26: 含牟尼佛人壽三萬歳時出世。迦葉佛人壽
T2251_.64.0196a27: 二萬歳時出世。釋迦人壽一百歳時出世。彌
T2251_.64.0196a28: 勒佛人壽八萬歳時出世。豈前三佛同住劫。
T2251_.64.0196a29: 答。五濁經明。賢劫前四佛同出。第九住劫。或
T2251_.64.0196b01: 云。住劫中初五劫無佛。阿含經説佛出世時
T2251_.64.0196b02: 人壽長短同劫。亦不相違。麟云。即賢
T2251_.64.0196b03: 劫中四佛出世。以倶在此第九劫漸滅住中
T2251_.64.0196b04: 又前八劫無佛出世。彌勒佛第九劫出。又准
T2251_.64.0196b05: 彌勒經。今劫是刀兵劫。又准此文。後十一劫
T2251_.64.0196b06: 更有九百九十六佛出世。時恐大促。新云。
T2251_.64.0196b07: 其賢劫是風災劫。於六十四劫中
T2251_.64.0196b08: 第一劫。總六十四劫爲一賢劫。於中千佛
T2251_.64.0196b09: 理亦可然。應更詳撿。大乘此別。智論第四
T2251_.64.0196b10: 云。阿毘曇迦旃延弟子輩言乃至時有八種
T2251_.64.0196b11: 其中。第一人長壽八萬四千歳時。第二
T2251_.64.0196b12: 人壽七萬歳時。第三人壽六萬歳時。第四人
T2251_.64.0196b13: 壽五萬歳時。第五人壽四萬歳時。第六人壽
T2251_.64.0196b14: 三萬歳時。第七人壽二萬歳時。第八人壽百
T2251_.64.0196b15: 歳時。乃至若諸佛常憐愍衆生。何以止八
T2251_.64.0196b16: 種時出世餘時不出。時佛不時。如好藥
T2251_.64.0196b17: 服時便差病。佛法亦如是不時。乃至諸天
T2251_.64.0196b18: 壽出千萬歳。有先世因縁。雖染愛
T2251_.64.0196b19: 能得道。何況人中不大樂。三十六種不淨
T2251_.64.0196b20: 教化。以是故人壽過八萬歳佛應出。
T2251_.64.0196b21: 是中人無病心樂故。人皆利根福徳。福徳利
T2251_.64.0196b22: 根故應道。復次師子鼓音王佛時人壽
T2251_.64.0196b23: 十萬歳。明王佛時人壽七百阿僧祇劫。阿彌
T2251_.64.0196b24: 陀佛國人壽無量阿僧祇劫。汝云何言
T2251_.64.0196b25: 萬歳佛不出世已上
T2251_.64.0196b26: 八左何縁百減&MT10769;可化故 正理三十二九左
T2251_.64.0196b27: 云。減百歳何故無佛。見於如是壽短促時
T2251_.64.0196b28: 成佛所作故。謂一切佛出現世間
T2251_.64.0196b29: 決定捨於第五分壽婆沙百二十六(六左)
兩説中後師義此論
T2251_.64.0196c01: 空所起命行依身。非爾時所化樂見。以
T2251_.64.0196c02: 設出世爲佛事故。於爾時佛不出世。經
T2251_.64.0196c03: 主於此作是釋言。五濁極増&MT10769;化故豈
T2251_.64.0196c04: 今世人減百歳。五濁雖増而有能辨入
T2251_.64.0196c05: 正決定。離染得果。佛唯爲此應現世間
T2251_.64.0196c06: 故彼所言非善釋。非百年位佛出世時
T2251_.64.0196c07: 一切皆能遵崇聖教。入正決定果。可
T2251_.64.0196c08: 百一分不能辨斯佛事。故無佛出。然
T2251_.64.0196c09: 百設佛出世。亦有一分能遵崇教等
T2251_.64.0196c10: 百年時佛何不出。若謂百堪
T2251_.64.0196c11: 極尠少故佛不出者。是則應前所立因
T2251_.64.0196c12: 成佛所作。雖於減百五濁極増
T2251_.64.0196c13: 成佛所作事。由斯故佛不世間
T2251_.64.0196c14: 而此親因非彼所説已上顯宗全同。皡按。此
T2251_.64.0196c15: 所釋與今論旨終無別也。以&MT10769;化故尠少。
T2251_.64.0196c16: &MT10769;化故不佛事。復經言。衆生愚蒙
T2251_.64.0196c17: 強度。又阿含中説不愚人同行乃至
T2251_.64.0196c18: 廣説。基上生經疏云。問。何故釋迦減劫百歳
T2251_.64.0196c19: 出世。彌勒増劫出世。答。釋迦願惡劫
T2251_.64.0196c20: 化。行苦行。竝異彌勒。彌勒願好時教化
T2251_.64.0196c21: 所以不超劫。又釋迦衆生遭苦發心。樂
T2251_.64.0196c22: 即退敗。彌勒衆生樂即發心。苦即退敗。如
T2251_.64.0196c23: 胝耳樂妙樂具故。所以不同。見惡時出厭
T2251_.64.0196c24: 心深故。樂時出者欣心勝故
T2251_.64.0196c25: 八左言五濁者説名五濁 諸説列次不同。
T2251_.64.0196c26: 法花方便徐註一(二十三右)
新注一下三十六右
品。劫煩生見命
T2251_.64.0196c27: 次第。光記八十五右劫命有情煩惱見次。有經
T2251_.64.0196c28: 五滓。由此理今以滓釋濁。又毘尼母經
T2251_.64.0196c29: 業濁見濁。見由業起見故。文句四
T2251_.64.0197a01: 之一二十四丁出體。釋名。生起次第。諸門分別。
T2251_.64.0197a02: 玄賛四十六左五門分別。法花玄論五三十九
T2251_.64.0197a03: 八左有餘説彼得獨勝名 論主不前師
T2251_.64.0197a04: 故。後師&MT10769;殺前師。正理。顯宗全同。不論二
T2251_.64.0197a05: 十三八左聲聞轉性中亦唯同後義
T2251_.64.0197a06: 九右由本事中獨證菩提 舊論曰。本行經。
T2251_.64.0197a07: 婆沙四十六十八右此事即爲先世聲聞。曰如
T2251_.64.0197a08: 是説者彼法爾成佛弟子相乃得極果。如
T2251_.64.0197a09: 五百仙人伊師迦山中道。本是聲聞
T2251_.64.0197a10: 無佛世。獼猴爲佛弟子相。彼皆學
T2251_.64.0197a11: 獨覺果。何故彼如是爲先世聲聞。答。彼
T2251_.64.0197a12: 今先説意派擧五百仙人事。故爾也。非
T2251_.64.0197a13: 盡理。今第二説依本經苦行文凡夫
T2251_.64.0197a14: 又彼婆沙約種姓證果。故婆沙五十十三
T2251_.64.0197a15: 曰。以彼多是聲聞種性。後遇別縁
T2251_.64.0197a16: 學果。雖寂靜而有衆居。如五百仙一處
T2251_.64.0197a17: 得果
T2251_.64.0197a18: 九右何縁獨覺對治道故 婆沙百八十十五
T2251_.64.0197a19: 調他他十四説。今隨&MT10769;彼。初得無
T2251_.64.0197a20: &MT10769;&MT10769;。次三重別&MT10769;救。若言四無
T2251_.64.0197a21: 。而現身不教故亦不他説。念過去
T2251_.64.0197a22: 佛説法故應説法。或&MT10769;婆沙第十三説獨覺
T2251_.64.0197a23: 或忘失名句文身之不説法。次無慈悲&MT10769;&MT10769;
T2251_.64.0197a24: 彼第六説言獨覺無大悲故不説法。次無
T2251_.64.0197a25: &MT10769;&MT10769;彼第五説言佛聲聞所化。無
T2251_.64.0197a26: 獨覺所化有情故不説法。初&MT10769;亦言對佛聲
T2251_.64.0197a27: 矣。婆沙百八十十七右獨覺聲聞得無礙
T2251_.64.0197a28: 得兩説。而三乘同得評家義。量云。
T2251_.64.0197a29: 獨覺應他三界出離説法。得四無礙解
T2251_.64.0197b01: 故。如佛世尊等。如諸薄地凡夫。第二&MT10769;
T2251_.64.0197b02: 量。第三&MT10769;意。婆沙中第十四説云。獨覺
T2251_.64.0197b03: 種性法應是。雖無礙解。而不
T2251_.64.0197b04: 。欲饒益惟現神通。或但爲他授八齋
T2251_.64.0197b05: 。豈無慈悲而現通益他。量云。獨覺應
T2251_.64.0197b06: 慈悲。現通益他故。如佛世尊聲聞等。第
T2251_.64.0197b07: &MT10769;亦者對佛聲聞出世時有情。量云。獨覺
T2251_.64.0197b08: 所化機。爾時有情起有漏對治道故。
T2251_.64.0197b09: 如來等出世時。光記皆許説法
T2251_.64.0197b10: &MT10769;非也。第二&MT10769;中。光云逝機非也。今約
T2251_.64.0197b11: 名句文忘失
T2251_.64.0197b12: 九左雖有此理怖諠雜 論主皆縱&MT10769;。更
T2251_.64.0197b13: 餘義答。有三因。初因彼苦來唯少樂
T2251_.64.0197b14: 。不説法故。是同婆沙第十四説義
T2251_.64.0197b15: 引。若依舊論九十六左是二因。彼曰。由
T2251_.64.0197b16: 宿世數習故。由喜樂少求故。第二因同
T2251_.64.0197b17: 沙第十一説。夫説正法皆爲我。獨覺出
T2251_.64.0197b18: 世時。衆生著我堅固&MT10769;破故不説法。又第
T2251_.64.0197b19: 四説云。彼審觀察。設我説法彼即能入
T2251_.64.0197b20: 定離性。得果離染及漏盡者。我亦當説。然
T2251_.64.0197b21: 是。我何能唐捐其功耶。第三因者
T2251_.64.0197b22: 婆沙第一説。彼曰。彼受寂靜樂獨處故
T2251_.64.0197b23: 畏喧雜。厭衆集故。正理三十二十一左
T2251_.64.0197b24: 今第二有情&MT10769;度及餘義。次標有餘釋言
T2251_.64.0197b25: 此初後二義而破云。若自有能他有
T2251_.64.0197b26: 。棄而不齊度。豈名慈悲。是故如
T2251_.64.0197b27: 善。今破云。雖説希望。而現通以度
T2251_.64.0197b28: 慈悲。又衆者。對佛世尊等集
T2251_.64.0197b29: 衆説法。本樂閑寂故。若遭有縁人。或神通
T2251_.64.0197c01: 等化益。全非悲也
T2251_.64.0197c02: 九左論曰故無輪王 正理。顯宗全同。四輪
T2251_.64.0197c03: 是。玄賛四二十丁云。諸論云。劫減佛出
T2251_.64.0197c04: 世。劫増時轉輪王出乃至此説。金輪必劫増
T2251_.64.0197c05: 出。銀銅鐵輪王出時不定。是故無憂王出佛
T2251_.64.0197c06: 滅百年鐵輪王也。珠林五十六初右眞諦
T2251_.64.0197c07: 。前三増劫。鐵輪減劫證阿育王。雜阿含
T2251_.64.0197c08: 珠林五十
六(六左)引
云。阿難當知。我滅度百年之後。此
T2251_.64.0197c09: 童子於巴連邑。統領一方轉輪王。姓孔
T2251_.64.0197c10: 雀。名阿育。正法治化。又復廣布我舍利。當
T2251_.64.0197c11: 八萬四千法王之塔樂無量衆生。準
T2251_.64.0197c12: 此經文。減末下八萬逈矣。皡案。阿育王性
T2251_.64.0197c13: 柔潤愍衆生正法等似輪王。故稱賛云
T2251_.64.0197c14: 輪王。如非實成就自在故成就七寶。故唯
T2251_.64.0197c15: 輪王鐵輪也。又如吾邦今上帝稱
T2251_.64.0197c16: 金輪聖王
T2251_.64.0197c17: 九左論曰轉輪王生 過八萬者。但最初減
T2251_.64.0197c18: 一劫次十九増減其増唯局八萬。故次上論
T2251_.64.0197c19: 五右云云
T2251_.64.0197c20: 九左此王由輪名轉輪王 輪來應王所
T2251_.64.0197c21: 應。彼輪成前導通御故云導。轉輪王。轉
T2251_.64.0197c22: 即輪持業釋。由轉輪之王第三轉依主釋
T2251_.64.0197c23: 十右施設足中四洲界者 於小乘經中
T2251_.64.0197c24: 四輪對明契經。次下通云就勝是也。故
T2251_.64.0197c25: 論明四種及領洲別。西域記一五右曰。
T2251_.64.0197c26: 金輪王化被四天下。銀輪王政隔北狗盧
T2251_.64.0197c27: 銅輪王除北狗盧及西倶陀尼。鐵輪王則唯
T2251_.64.0197c28: 贍部洲。夫輪王者。將大位。隨福所感
T2251_.64.0197c29: 大輪寶空來應。咸有金銀銅鐵異。境乃
T2251_.64.0198a01: 四三二一之差。因其先瑞即以爲號。此
T2251_.64.0198a02: 四輪住處唯此贍部洲地。餘三洲何故不出。
T2251_.64.0198a03: 餘三洲壽量決定千與五百二百五十故。
T2251_.64.0198a04: 無量八萬等
T2251_.64.0198a05: 故契經就勝金轉輪王 長含十八十九左
T2251_.64.0198a06: 輪聖王品云。若轉王出閻浮提地刹利是限此
洲之證
T2251_.64.0198a07: 水澆頭種十五日月滿時。沐浴香湯
T2251_.64.0198a08: 輪王潅頂。舊花嚴二十八(五丁)探玄十四(五十六)疏
鈔三十九(十四丁)統御時。婆沙六十(九丁)大海一由旬
T2251_.64.0198a09: 減水。今水滿不見。伽二(十
三左)有情至膝水減
高臺上婇女衆
T2251_.64.0198a10: 共相娯樂。自然金輪忽現在前。輪有千輻。光
T2251_.64.0198a11: 色具足。天金所造非世所有。輪徑丈四。是則
T2251_.64.0198a12: 名爲轉輪聖王稽古下八字不
經文麁見也
中含十五十右
T2251_.64.0198a13: 樓炭經一十五右起世經等竝皆唯説金輪一
T2251_.64.0198a14: 。故論主致就勝辨。而衆許摩訶帝經全十
T2251_.64.0198a15: 三第三説四輪王。或是別部誦。衆録附
T2251_.64.0198a16: 。有人云必小乘誦者臆度未經本
T2251_.64.0198a17: 之失。若契經中。設準例説何云就勝但説
T2251_.64.0198a18: 金輪
T2251_.64.0198a19: 十右餘轉輪王應知亦爾 是對法師準例
T2251_.64.0198a20: 立之也。光記二釋後釋非也。婆沙三十
T2251_.64.0198a21: 三左云。王四洲者有金輪寶。其量正等四倶
T2251_.64.0198a22: 盧舍。王三洲者有銀輪寶。其量正等三倶盧
T2251_.64.0198a23: 舍。王二洲者有銅鐵寶。其量正等二倶盧
T2251_.64.0198a24: 舍。有鐵輪寶。其量正等一倶盧舍。如四輪
T2251_.64.0198a25: 寶有此差別。應知餘寶亦有差別。謂王
T2251_.64.0198a26: 者餘寶最勝。乃至王一洲者餘寶最劣。
T2251_.64.0198a27: 之餘三輪王亦成就七寶。但有勝劣。又
T2251_.64.0198a28: 雜含珠林五十八
(十二右)引
佛讃無憂王頌云。七寶來
T2251_.64.0198a29: 投四八光瑩。彼鐵王既云七寶來投。然伽倫
T2251_.64.0198b01: 一上
十右
餘三王皆輪應。銀銅鐵別。亦無餘寶
T2251_.64.0198b02: 者非也。瑜伽第四云。王四洲者一切小王
T2251_.64.0198b03: 化。各自願勅我等。王三洲者遣使
T2251_.64.0198b04: 然後從化王二洲者興師現威後從化。
T2251_.64.0198b05: 一洲者便自往彼奮識揮刃。然後從化。
T2251_.64.0198b06: 珠林云。論云鐵輪有二百五十輻銅輪有
T2251_.64.0198b07: 百輻。銀輪有七百五十輻。金輪有千輻輪
T2251_.64.0198b08: 鮮本云。此王定是轉金輪王。轉餘輪王。正理。
T2251_.64.0198b09: 顯宗亦然。舊論云。此王必是輪王。若餘轉
T2251_.64.0198b10: 輪王生亦爾。明本同今。隨義竝通
T2251_.64.0198b11: 輪王如佛無二倶生 婆沙三十十三左云。麟
T2251_.64.0198b12: 角喩者根極勝故樂獨出。故當知如佛必
T2251_.64.0198b13: 二竝出世間。如舍利子尚無竝出。況
T2251_.64.0198b14: 麟角喩勝彼多倍
T2251_.64.0198b15: 故契經言輪王亦爾 中含四十七十九左
T2251_.64.0198b16: 界經曰。阿&MT10769;若世中有二轉輪王竝治者。終
T2251_.64.0198b17: 是處。若世中有一轉輪王治者。必有
T2251_.64.0198b18: 。阿&MT10769;若世中有二如來者。終無是處。若
T2251_.64.0198b19: 世中有一如來者。必有是處。此中無道理
T2251_.64.0198b20: 無處。無其位無位。無某時
T2251_.64.0198b21: 前非後。總言道理亦不言論也。
T2251_.64.0198b22: 十左有説餘界餘亦應爾 叙佛十方界一
T2251_.64.0198b23: 多兩説。初有部十方界一佛家。次有餘部即
T2251_.64.0198b24: 經部十方界多佛出世。大乘同經部而大破
T2251_.64.0198b25: 有部。無性攝論十十七第九十丁入大乘乘論
T2251_.64.0198b26: 堅惠造九丁智度第四九丁第二十四九丁又第
T2251_.64.0198b27: 十八丁具。顯揚二十十一十方同時出世有
T2251_.64.0198b28: 六種因縁。識疏二末二十
一右
一三千界唯一佛也。
T2251_.64.0198b29: 一界無二佛一切共成。文句一之一七十
三右
T2251_.64.0198c01: 十左又世尊告唯一如來 長含十二二十
二右
T2251_.64.0198c02: 歡喜經三世一一有是文。過去及未來佛
T2251_.64.0198c03: 今佛二如來。於現在二。今但現在
T2251_.64.0198c04: 文。故彼未佛印決文云。過去三耶三佛與
T2251_.64.0198c05: 等。未來三耶三佛與我等。欲使現在有
T2251_.64.0198c06: 佛出世是處
T2251_.64.0198c07: 十一右梵王經説 中含十九四左梵天諸佛經
T2251_.64.0198c08: 云。世尊告曰。梵天如日自在明照諸方。是
T2251_.64.0198c09: 千世界。於千世界中。我得自在。亦知
T2251_.64.0198c10: 彼處。無晝夜。三藏中千世界言。或呼
T2251_.64.0198c11: 。或呼小千。勿局矣。又中含十八初左云。
T2251_.64.0198c12: 三千大千世界衆生所居爲一佛刹。起世經
T2251_.64.0198c13: 四右亦爾
T2251_.64.0198c14: 十一右謂若世尊例此應知 婆沙百八十
T2251_.64.0198c15: 云。唯佛獨覺及聖弟子。善知諸心自相共
T2251_.64.0198c16: 者能作。非隨力者非不作意無加行要由
T2251_.64.0198c17:
T2251_.64.0198c18: 十二左經説輪王主兵臣寶 中含十一初右
T2251_.64.0198c19: 七寶經。雜含二十七十二右増一三十三十一右
T2251_.64.0198c20: 等非一也。又諸經論其次第等異説示
T2251_.64.0198c21:
T2251_.64.0198c22: 増一三十三二十
二左
云。轉輪王十五日清旦沐
T2251_.64.0198c23: 浴洗頭在殿上。玉女圍繞。是時輪寶千輻具
T2251_.64.0198c24: 足。從東方來而在殿前。非人所造。去地七
T2251_.64.0198c25: 仞漸漸至王前。是時輪寶迴向東方。聖王亦
T2251_.64.0198c26: 輪寶去。栗散王及人民皆悉迎。又聖王
T2251_.64.0198c27: 殿上。時象寶從南方來。而有六牙。衣毛
T2251_.64.0198c28: 極白七處齊整。皆以金銀珍寶之。飛
T2251_.64.0198c29: 虚空。聖王清旦乘此象寶遊四洲外
T2251_.64.0199a01: IMAGE
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T2251_.64.0199a03: [IMAGE]
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T2251_.64.0199a07: [IMAGE]
T2251_.64.0199a08: [IMAGE]
T2251_.64.0199a09: [IMAGE]
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T2251_.64.0199a11: [IMAGE]
T2251_.64.0199a12: [IMAGE]
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T2251_.64.0199b14: 人民。又馬寶從西方來。毛衣極青。行不
T2251_.64.0199b15: 。飛行空。王乘此馬四天下化人
T2251_.64.0199b16: 。又珠寶從東方來。有八角。四面大
T2251_.64.0199b17: 光。長一尺六寸。王夜半集四部之衆。以
T2251_.64.0199b18: 高幢頭光照十二由旬。又玉女寶現。
T2251_.64.0199b19: 顏貌端正。面如桃華色。不長不短。不
T2251_.64.0199b20: 黒。口氣如優鉢摩草香。身作栴檀香。恒
T2251_.64.0199b21: 從轉輪聖王。又居士寶出現。身體紅色。高
T2251_.64.0199b22: 才智達。無事不閑。又得天眼通。白王言。若
T2251_.64.0199b23: 王須金銀珍寶盡當倶給。王欲此。度
T2251_.64.0199b24: 彼岸。便語居士言。我今欲珍寶
T2251_.64.0199b25: 居士即前長跪叉手向水尋時水中七寶涌
T2251_.64.0199b26: 出。又典兵寶自然來應。聰明蓋世預知人
T2251_.64.0199b27: 。身體紅色。至王處白言。若王欲兵衆
T2251_.64.0199b28: 正爾給辨。進止之宜不時節。隨王所念
T2251_.64.0199b29: 集兵衆王左右已上此七種竝皆爲
T2251_.64.0199c14: 重故爲寶。或七種皆令王事滿成故亦
T2251_.64.0199c15: 寶名
T2251_.64.0199c16: 十二左若一禀自業生 明本及正理如
T2251_.64.0199c17: 禀。光十四右乘。今云乘爲正。何者受禀
T2251_.64.0199c18: 義呼果之稱。今對下生。顯業因故。況次
T2251_.64.0199c19: 文云乘自業。又解。今文義通禀受於自業之
T2251_.64.0199c20: 。故舊論云。此人若受生餘人由自宿業
T2251_.64.0199c21: 生。受言當禀。由言當
T2251_.64.0199c22: 十三右佛大士相處正圓明 鮮本及正理。顯
T2251_.64.0199c23: 宗。舊論作正明圓正。前頌文亦爾。顯
T2251_.64.0199c24: 三別。舊論九二十
最委。曰佛三十二相有
T2251_.64.0199c25: 。與王相不同。一處極正不偏。二極明
T2251_.64.0199c26: 了不隱昧。三極圓滿無減缺。雜含讃
T2251_.64.0199c27: 後百年鐵輪王阿育王頌曰。七寶自投四八
T2251_.64.0199c28: 光瑩
T2251_.64.0199c29: 十三右爲防固守田 固。鮮本。頌疏。光記。正
T2251_.64.0199d14: 理。顯宗及今長行竝皆作雇。今本及明本
T2251_.64.0199d15: 固誤也。舊論頌曰。由財顧守田。長行
T2251_.64.0199d16: 共顧此人田主。別行本頌亦作顧。
T2251_.64.0199d17: 廣韻雇古慕切。音顧。相承備爲雇賃字。集韻
T2251_.64.0199d18: 傭也。韻會通作
T2251_.64.0199d19: 十三右故契經説長壽久住 長含二十二
T2251_.64.0199d20: 世本縁品文也。此長行首尾悉彼本縁品文
T2251_.64.0199d21: 也。中今別證劫初人如色界言故也
T2251_.64.0199d22: 十三左瞻視 瞻韻會之廉切。仰見曰瞻。詩衞
T2251_.64.0199d23: 風瞻彼日月。禮曲禮視瞻無
T2251_.64.0199d24: 猖狂 應音云。齒楊切。謂變易情性也。亦
T2251_.64.0199d25: 狂騃也。莊子曰。猖狂妄行
T2251_.64.0199d26: 十四右銓量 應音云。又作硂。同七泉切。廣
T2251_.64.0199d27: 雅稱謂之銓。言知輕重也。漢書應劭曰。銓
T2251_.64.0199d28: 稱衡也。量斗斛也。正理三十二音釋。銓衡也。
T2251_.64.0199d29: 量量度也
T2251_.64.0200a01: 十四右大三末多王 舊論曰摩訶先摩多王
T2251_.64.0200a02: 正理作末爲正。光記云。三末多此云共許
T2251_.64.0200a03: 瑜伽第二云大等意。倫記一之下云。摩訶三
T2251_.64.0200a04: 摩多此云大等意。大衆齊等意樂共同立以
T2251_.64.0200a05: 尊者。按三摩是等梵。爲共許王蓋義翻」
T2251_.64.0200a06: 十四左此小三災中劫末起 問。爲二十中劫
T2251_.64.0200a07: 末三災次第起。一増減中劫次第起耶將
T2251_.64.0200a08: 一減末隨一災起。答。一減末隨一起。謂住
T2251_.64.0200a09: 劫中有十九減。最初減終刀病災起。次第二
T2251_.64.0200a10: 疾。次第三飢。至第四減復刀等起。故婆沙
T2251_.64.0200a11: 百三十四三左小災中刀災。互相殘害七日
T2251_.64.0200a12: 七夜死已略盡。此洲内餘萬人。各起節心
T2251_.64.0200a13: 漸増壽量。爾時名爲刀兵劫。疾軌各復
T2251_.64.0200a14: 増壽。又立世論九二右小三災品云。二十
T2251_.64.0200a15: 小劫中間有三小災。次第轉輪三已
亦三起
住中
T2251_.64.0200a16: 第一劫有疾疫小災乃至
九右
住中第二劫有
T2251_.64.0200a17: 兵小災乃至
十六右
住中第三劫有飢餓小災。各竝
T2251_.64.0200a18: 壽増。今論一一言中劫末十歳。以顯
T2251_.64.0200a19: 如是義。而麟記皆云十歳相續起者誤
T2251_.64.0200a20: 之甚矣。光記十五右云。以此文知。小三災
T2251_.64.0200a21: 各別於中劫末起。大乘異之。瑜伽略纂云。
T2251_.64.0200a22: 倶舍説小三災皆於十歳時起。仍別劫生。今
T2251_.64.0200a23: 者大乘同於一劫。三十二十十歳之時起。劍
T2251_.64.0200a24: 疾刀如次不同。倫記全同。劫初章亦爾。是
T2251_.64.0200a25: 伽第二卷明説也
T2251_.64.0200a26: 十四左一刀兵二疾疫三飢饉 疾説文病也。
T2251_.64.0200a27: 一曰急也。徐曰。病來急故從矢。矢急疾也。
T2251_.64.0200a28: 疫釋名疫役也。言鬼行役也。即疫癘鬼
T2251_.64.0200a29: 也饑饉音釋云云問。前頌作飢。明本亦爾也。
T2251_.64.0200b01: 長行作饑。別行本頌耶。正理。頌釋同從几。
T2251_.64.0200b02: 顯宗竝從幾何。答。字典云。按説文飢饑二
T2251_.64.0200b03: 字。飢訓餓。居夷切。饑訓穀不熟。居衣切。汪
T2251_.64.0200b04: 來虞方伯説。饑饉之饑從幾飢渇之飢從几。
T2251_.64.0200b05: 諸韻書倶分別支微兩韻。止集韻飢字訓。或
T2251_.64.0200b06: 幾。經傳頗通用。長箋云。近代喜茂密
T2251_.64.0200b07: 通作饑。趨簡便者通作飢。遂成兩謬。經傳
T2251_.64.0200b08: 誤。恐傳寫之譌也已上今饑饉災作饑爲
T2251_.64.0200b09: 正。然如彼經傳寫誤而通用。我佛典亦爾。
T2251_.64.0200b10: 雜心云饑饉幾。起世因本經九(一右)
T2251_.64.0200b11: 几作飢饉。立世論九十五左飢餓災。樓
T2251_.64.0200b12: 炭五九左饑餓是也。今文頌飢改饑應
T2251_.64.0200b13: 顯宗。問。此三災何故諸經論列不同有四
種不同
T2251_.64.0200b14: 謂婆沙百三十四三左雜心論十一初左正理。
T2251_.64.0200b15: 顯宗如今刀疾饑次第。又立世論第九刀爲
T2251_.64.0200b16: 中疾刀饑。又長含二十二初右樓炭第五。因
T2251_.64.0200b17: 本八。起世八竝饑爲中列刀饑疾。又依
T2251_.64.0200b18: 。瑜伽第二全倒饑疾刀次。答。二十住劫
T2251_.64.0200b19: 十九減。則六三災。又一災。輪轉起故。約
T2251_.64.0200b20: 初三。若第二減爲初。若第三減爲初。若逆
T2251_.64.0200b21: 次説。若隔越示故有此異。又解。諸經論異
T2251_.64.0200b22: 説。不必和會求所以
T2251_.64.0200b23: 十四左爲非法貪瞋毒増上 光云。相續謂
T2251_.64.0200b24: 身。圓暉云。非法貪相續増盛。此中光記爲
T2251_.64.0200b25: 正。對下心故。圓暉不斷義非也。爲言第四
T2251_.64.0200b26: 轉絶於縈纒。彼諸染爲縁。瞋増盛故。故特
T2251_.64.0200b27: 毒云増上。是故舊論九二十二右曰。非法欲
T2251_.64.0200b28: 染。不平等貪所逼。邪法所遍。是人瞋毒
T2251_.64.0200b29: 轉増上。然光記云。邪法諸惡法。應知此時亦
T2251_.64.0200c01: 餘惑。從強過重偏説貪瞋者非也
T2251_.64.0200c02: &MT02565;狂 騁顯宗如今。婆沙。正理并鮮本作
T2251_.64.0200c03: 逞 正韻曰騁丑郢切。音逞。又逞丑郢切。音
T2251_.64.0200c04: 騁。音同寫手致異。其義別。騁玉篇直馳也。
T2251_.64.0200c05: 走也
逞説文通也。玉篇快也。又玉篇極
T2251_.64.0200c06: 也。盡也。雖義別而相用無妨。&MT02565;明本亦
T2251_.64.0200c07: 爾。字書未見。按正理。顯宗曰凶狂。凶虚容
T2251_.64.0200c08: 切。説文象地穿交陷其中。徐曰。惡不
T2251_.64.0200c09: 地。象地之塹也。惡可人也。晋語註亦
T2251_.64.0200c10: 兇。蓋寫手誤加音頭
T2251_.64.0200c11: 十五右是故説言白骨運籌 正理三十二
T2251_.64.0200c12: 九右之。婆沙無是故説言一句。餘全同。舊
T2251_.64.0200c13: 論九二十二左云。是時有三糧。一旃遮糧。二白
T2251_.64.0200c14: 骨糧。三籌糧。是即糧食。今説言是何等耶。
T2251_.64.0200c15: 答。是契經説。長含二十二二左曰。云何名
T2251_.64.0200c16: 。爾時人民收掃田里街巷道陌糞土遺穀
T2251_.64.0200c17: 以自存念。是爲飢餓是當
運籌
復次飢餓時其人
T2251_.64.0200c18: 街巷市里屠殺之處及丘塚間。拾諸骸骨
T2251_.64.0200c19: 煮汁飮之。以此自活。是名白骨飢餓。樓
T2251_.64.0200c20: 炭。起世及因本唯有白骨。準長含是經説。
T2251_.64.0200c21: 故雖婆沙無。論主加此一句
T2251_.64.0200c22: 十五右一由糧少行籌食之 正理。婆沙。舊論
T2251_.64.0200c23: 竝作傳籌。明本及頌疏如今。按行是傳草
T2251_.64.0200c24: 誤也。籌者其長四寸見付法藏經。今傳籌者
T2251_.64.0200c25: 和邦番板
T2251_.64.0200c26: 十五左然有至教饑饉災起 舊論云於經
T2251_.64.0200c27: 中傳説。正理與之同。婆沙百三十四四左
T2251_.64.0200c28: 聖言説。訶梨怛雞。舊論云訶梨勒。本草綱目
T2251_.64.0200c29: 三十五下
十六右
蘇恭曰。訶子又名訶梨勒。出交洲及
T2251_.64.0201a01: 廣州。最勝王經第九十五右除病品云。訶梨勒
T2251_.64.0201a02: 一種具足有六味。能除一切病忌。藥中
T2251_.64.0201a03: 王。南海傳三二十右云。訶梨勒若能母日嚼
T2251_.64.0201a04: 一顆咽汁。亦終身無病。應音云。翻云天王
T2251_.64.0201a05: 持來。此果堪爲藥分。功用極多。如此土人
T2251_.64.0201a06: 參石斛等也。付法藏經第三云。昔過去九十
T2251_.64.0201a07: 一劫。毘婆尸佛入涅槃後有一比丘。甚患
T2251_.64.0201a08: 。薄拘羅爾時作一貧人。見病比丘
T2251_.64.0201a09: 訶梨勒果。比丘服訖病即除愈。縁藥故九
T2251_.64.0201a10: 十一劫天上人中受福快樂未曾有病。又五
T2251_.64.0201a11: 百弟子經及分別功徳論有此薄拘羅因縁
T2251_.64.0201a12: 立世論一十左具説此菓生處形量等也。彼
T2251_.64.0201a13: 曰。閻浮樹外有二林。内曰訶梨勒。外名
T2251_.64.0201a14: 摩勒。呵梨勒子熟時其味最美。不辛不
T2251_.64.0201a15: 細蜂蜜。果形大小兩倍於前阿摩勒果如
二斛器
T2251_.64.0201a16: 十六右論曰集上天中 唯依此文。似
T2251_.64.0201a17: 有情上天而獨器界有。若依舊論九二十
三左
T2251_.64.0201a18: 頌曰。散集劫有三。由火水風起。釋曰。於
T2251_.64.0201a19: 一定處衆生下散上集。故名散集劫。是釋
T2251_.64.0201a20: 災總名
T2251_.64.0201a21: 十六右初火災起亦無餘在 此明三災起
T2251_.64.0201a22: 。婆沙三災各有多説。今各近其初説。長
T2251_.64.0201a23: 含二十一三災品二左火災七日輪漸
T2251_.64.0201a24: 次出。水災中云。其後久久有大黒雲暴起。上
T2251_.64.0201a25: 遍淨天。周遍大雨純雨熱灰。其水沸涌煎
T2251_.64.0201a26: 熬。天上諸天宮殿皆悉消盡。風災中云。其後
T2251_.64.0201a27: 久久有大風起名曰大佉伽。其風四布吹
T2251_.64.0201a28: 遍淨天宮光音天宮。樓炭經五十右災變品亦
T2251_.64.0201a29: 同。霖淫。應音云。力金切。左傳曰。兩三日
T2251_.64.0201b01: 已上爲霖爾雅久雨謂之淫。淫謂之霖。南
T2251_.64.0201b02: 山戒疏云。滯雨多者名爲淫雨。滯書多者名
T2251_.64.0201b03: 書淫
T2251_.64.0201b04: 十五左前不前説風爲種子 論主示正義
T2251_.64.0201b05: 三義。竝皆約風。一業風。二前災風。三他
T2251_.64.0201b06: 方風。是初二也
T2251_.64.0201b07: 十五左又化地部契經飄種來此 舊論梵名
T2251_.64.0201b08: 彌嬈沙塞部經。論主無朋黨故以潤色。
T2251_.64.0201b09: 長含二十二十三右世本縁品云。有何因縁
T2251_.64.0201b10: 間有五種子毘那耶
二十七見
大亂風。從不敗世
T2251_.64.0201b11: 種子來生此國。一者根子。二者莖子。
T2251_.64.0201b12: 三者節子。四者疐子。五者子子。是爲五種
T2251_.64.0201b13: 。以此因縁世間有五種子出。彼音釋。疐
T2251_.64.0201b14: 都計反與蔕同。謂脱葉之處也。又増一三
T2251_.64.0201b15: 十四九左云。爾時有此殺盜心復有此自
T2251_.64.0201b16: 然粳米。爾時便有五種穀子。一者根子。二
T2251_.64.0201b17: 者莖子。三者華子。四果子。五者枝子。及餘所
T2251_.64.0201b18: 生之種子。是謂五種子。皆是他方刹土風吹
T2251_.64.0201b19: 使來取用作種。有云。長含化地部所誦本。
T2251_.64.0201b20: 此品言有餘部説。皆合長含。増一大衆部
T2251_.64.0201b21: 所誦本。今他方吹來二部同作此説。學者
T2251_.64.0201b22:
T2251_.64.0201b23: 如聲熟變 光十八左二釋。如初釋妨。彼
T2251_.64.0201b24: 外道宗彼等皆徳句法故。次實徳分別。第二
T2251_.64.0201b25: 釋直約徳句。亦無
T2251_.64.0201b26: 十六左如藤生枝 明本如今從木。光記去
T2251_.64.0201b27: 木作支。案支肢枝三字同章移切。故經傳互
T2251_.64.0201b28: 用。支本作枝。説文去竹之枝也。通肢時支
T2251_.64.0201b29: 體也。然支枝兩字無器也。蓋本作支。與
T2251_.64.0201c01: &T035158;章移切音通。&T035158;類篇字林縴&T035158;。挽舟繩
T2251_.64.0201c02: 光記十九右云。支謂藤圜擬安&MT04125;者。唯是
T2251_.64.0201c03: 義也。舊論如竹笡生。準思焉
T2251_.64.0201c04: 十六左非許藤&T035158;&T035158;衣名 夫同類者。由
T2251_.64.0201c05: 本別物。而非別物。何成同類
T2251_.64.0201c06: 十六左如蟻行等 成業論二左曰。是故形色
T2251_.64.0201c07: 別有體。即諸顯色於諸方面安布不同。
T2251_.64.0201c08: 長等覺如樹蟻等行列無過。光記爲
T2251_.64.0201c09: 是迂迴。等者等樹等
T2251_.64.0201c10: 待多所依合 光記二釋。初釋衣與縷和合。
T2251_.64.0201c11: 後唯縷縷和合。後釋爲
T2251_.64.0201c12: 十七右於唯多縷合 舊論九二十
四左
唯縷和
T2251_.64.0201c13: 。明本亦如今。而鮮本及光記作經爲正」
T2251_.64.0201c14: 十七右即應根身 鮮本。光記作眼身
T2251_.64.0201c15:
T2251_.64.0201c16: 十七右謂若離縷種種異故 光記二十一
右終
T2251_.64.0201c17: 釋。初釋爲正。一一下成上所由故。第二釋
T2251_.64.0201c18: 所由爲&MT10769;非也。第三釋業用爲業句。背
T2251_.64.0201c19: 彼宗取捨屈伸行爲業句
T2251_.64.0201c20: 十七左又於一火應不得成 舊論九二十
五右
云。
T2251_.64.0201c21: 復次火光燒照等有差別。此光於初中後
T2251_.64.0201c22: 有。色觸及事等。準彼以遠近燒照不同
T2251_.64.0201c23: 所以。成色觸差別立火光而破彼別常
T2251_.64.0201c24: 謂有遠近是色差別。有燒照是觸滑澁輕
T2251_.64.0201c25: 重等類。光記三釋竝非也。初釋似是非
T2251_.64.0201c26: 是。遠近令燒照觸色四故。第二釋於
T2251_.64.0201c27: 近等六種中。亦一一辨差別穿中之至矣。第
T2251_.64.0201c28: 三釋爲六種三對不同。而差別言直爲不同
T2251_.64.0201c29: 非也。是分位差別義如次下十八右
初行
但縁
T2251_.64.0202a01: 色等差別。全非不同義
T2251_.64.0202a02: 十七左如彼所宗理亦應爾 下三如。初二
T2251_.64.0202a03: 彼計。所宗言流第二。第三世間現事。初
T2251_.64.0202a04: 兩極微合生子微果光後釋
是也
是文似子微果根
T2251_.64.0202a05: 得現量。約本計。若依末宗十句義。極微子
T2251_.64.0202a06: 微非根得。孫微已上方是根得。或如眼等。
T2251_.64.0202a07: 十句論九右我根意境四和合生現量覺。今云
T2251_.64.0202a08: 識者則談彼之説
T2251_.64.0202a09: 此二體別故非別體 自下第三論主破
T2251_.64.0202a10: 實句中地等別有色等徳句三。此初
T2251_.64.0202a11: 觀察
T2251_.64.0202a12: 又彼宗中寧異色觸 此二約彼宗根取
T2251_.64.0202a13: 破。十句論五右
七行
實倶分云。實性眼觸所取。
T2251_.64.0202a14: 成唯識一十二右破亦同之。又彼所執地水
T2251_.64.0202a15: 火風應有礙實句義攝。身根所觸故。如
T2251_.64.0202a16: 堅濕煗動。地水火三。對青色等倶眼所見
T2251_.64.0202a17: 前可責。故知無實地水火風與堅濕等
T2251_.64.0202a18: 各別有性。光記眼身縁四大二義。初
T2251_.64.0202a19: 説非也。後義爲正。十句論六右説。四有觸。地
T2251_.64.0202a20: 水火三有色有對眼。故成唯識一十二右義林
T2251_.64.0202a21: 三本十二右亦爾
T2251_.64.0202a22: 十八右又燒毛&T073554;差別而起者 此三約
T2251_.64.0202a23: 形二色。破別地大等二。初此約顯色。毛
T2251_.64.0202a24: &T073554;光記爲二物曰。毛作何毛&T073554;白色
T2251_.64.0202a25: 舊論九二十
五左
曰。毛古貝紅華欝金若被燒
T2251_.64.0202a26: 彼智即無。故知彼智但縁色等起。古貝又劫
T2251_.64.0202a27: 貝。或劫波育。此翻爲&T073554;。應音十二十七左
T2251_.64.0202a28: 云。白疊字體作&T073554;毛布也。古今韻會&T073554;毛布
T2251_.64.0202a29: 也。字彙細毛布也。南史云。高昌國有草。實
T2251_.64.0202b01: 繭。繭中絲如細纑。名曰&T073554;。國人取
T2251_.64.0202b02: 織以爲布。甚軟白。首楞嚴云劫波羅天花
T2251_.64.0202b03: 是也。爲一物二物竝無巨害。依
T2251_.64.0202b04: 論文勢乃似二物。又光記釋等言。後釋
T2251_.64.0202b05: 香味觸大非也前釋爲好矣
T2251_.64.0202b06: 熟變生時不記識故 後約形色破。舊論
T2251_.64.0202b07: 曰。熟所生徳起時由形貌相似。故瓶智更生。
T2251_.64.0202b08: 譬如色行青色多行列時。
必由形其色起也
何以知然。若人不
T2251_.64.0202b09: 形貌知故已上今亦其意。顯色熟變
T2251_.64.0202b10: 前赤瓶被燒反爲黒色。然其形與前不
T2251_.64.0202b11: 相似。故彼覺起。故知形色外無別地大等
T2251_.64.0202b12: 行伍舊論作色行。彼約同顯色列。此只約
T2251_.64.0202b13: 行列。伍五人爲伍。説文云。相參伍也。三相
T2251_.64.0202b14: 參爲參。五相伍爲伍。今行列相參爲行伍
T2251_.64.0202b15: 此一句總示。下具示。故下云故。光記二十四左
T2251_.64.0202b16: 熟變已下上所由釋者。但被當論
T2251_.64.0202b17: 文相。未曉義旨。又釋行伍三釋。後二大
T2251_.64.0202b18: 非也。前釋似失。而其意不是也
T2251_.64.0202b19: 十八左彼無外災所不及故 婆沙百三十三
T2251_.64.0202b20: 七左五説中第四説也
T2251_.64.0202b21: 十八左有説彼地更往餘處 婆沙第三説。
T2251_.64.0202b22: 問。何故不上生及餘往。答。雜心十一二左
T2251_.64.0202b23: 云答淨居天故彼無上地生。即彼般涅槃故。
T2251_.64.0202b24: 舊論九二十
六左
曰。由淨居天威力故無災。何以
T2251_.64.0202b25: 故彼無復能得無色界。及往餘處受生
T2251_.64.0202b26: 定於彼般涅槃故。於彼無災
T2251_.64.0202b27: 不爾與有情體亦非常 婆沙百三十四
T2251_.64.0202b28: 兩説。是後説。彼破之取前説。然正。顯竝
T2251_.64.0202b29: 全同之。又雜心十一二左兩説。以今説
T2251_.64.0202c01: 如是説者曰。答刹那無常所壞故。如是
T2251_.64.0202c02: 説者第四禪地不定相續。隨彼天生宮殿倶
T2251_.64.0202c03: 起若天命終彼亦倶沒。問。婆沙破之云。
T2251_.64.0202c04: 有情共器業故何通。答。論文已云
T2251_.64.0202c05: 總地形。以通&MT10769;。謂彼天處一一別業
T2251_.64.0202c06: 感無共業總地。故舊論云。第四定不共一地
T2251_.64.0202c07: 相應。云何各別地住他不共。譬如衆星
T2251_.64.0202c08: 云云如今。然光記未論文已有通。妄謂
T2251_.64.0202c09: 臆度致通者非也
T2251_.64.0202c10:   寛政五癸丑年於豐山之第二度。更加
T2251_.64.0202c11: 筆 快道 又於京因幡堂
T2251_.64.0202c12: 又文化三丙寅五月於江戸深川靈巖寺山
T2251_.64.0202c13:
T2251_.64.0202c14: 倶舍論卷十二法義
T2251_.64.0202c15:
T2251_.64.0202c16:
T2251_.64.0202c17:
T2251_.64.0202c18: 阿毘達磨倶舍論卷第十三法義
T2251_.64.0202c19:  豐山上毛沙門快道撰 
T2251_.64.0202c20:   業品第四之一
T2251_.64.0202c21: 分別業品舍利弗毘曇第十卷(七ノ下)初右。非同分
業品。對倶舍六(初右)。舊倶舍十(初右)。雜
T2251_.64.0202c22: 心三(初右)。發智十一。婆沙百
十二。正理三十三。顯宗十八
光記。約自性以爲
T2251_.64.0202c23: 造作。論四三左曰。思謂造作。能令心有所作
T2251_.64.0202c24: 成唯識論一云。起身語思。有造作。説名
T2251_.64.0202c25: 業。寶疏全依婆沙百十三十五右兩説中初
T2251_.64.0202c26: 。是則約義用。竝不相違。彼後説亦由
T2251_.64.0202c27: 。一有作用故。是語業。二有行動故。是身
T2251_.64.0202c28: 業。三有作造故。是意業。果必由因。故世品
T2251_.64.0202c29: 次明。因有業惑。業勝惑故先明業。由此雜
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