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因明大疏抄 (No. 2271_ 藏俊撰 ) in Vol. 68

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T2271_.68.0550a01: 佛語之所不攝故。而汝不許佛説故。謂迦
T2271_.68.0550a02: 延經薩婆多宗許是佛説。經部大乘謂非佛
T2271_.68.0550a03: 語。由此不離不定過失。玄奘三藏爲離此
T2271_.68.0550a04: 過。更立因言自許非佛語所不攝故。如是
T2271_.68.0550a05: 能離不定過。今謂。此因還有違決。謂彼立
T2271_.68.0550a06: 言諸大乘經非至教量。自許佛語所不攝故。
T2271_.68.0550a07: 如勝論等。又此新因亦有不定。爲シハ如増
T2271_.68.0550a08: 一等。自許非佛語所不攝故。諸大乘經至教
T2271_.68.0550a09: 量攝。爲シハ如色香等。自許非佛語所不攝
T2271_.68.0550a10: 故。諸大乘經非至教量。是故今箋勝軍比
T2271_.68.0550a11: 量云。諸大乘經契當正理。極成非佛語所不
T2271_.68.0550a12: 攝之教故。如増一等。如是則離相違決定。
T2271_.68.0550a13: 又離前後諸不定也云云
T2271_.68.0550a14: 古迹記云。然唐三藏正彼因云。自許極成非
T2271_.68.0550a15: 佛語所不攝故。即無定。曉師云。因加自許。
T2271_.68.0550a16: 雖離前過。有相違決定及不定失。量云。諸
T2271_.68.0550a17: 大乘經非至教量。自許佛經所不攝故。如勝
T2271_.68.0550a18: 論等。自許極成非佛語所不攝故。爲シハ如増
T2271_.68.0550a19: 一。至教量攝。爲シハ如色香。非至教量若勝
T2271_.68.0550a20: 軍言諸大乘經契當正理便無諸過。證師
T2271_.68.0550a21: 敵彼更立量云。諸大乘經至教量攝。自許佛
T2271_.68.0550a22: 語之所攝故。如増一等。破不定過。因喩相
T2271_.68.0550a23: 違。娑呵世界大小乘共許色香極成非語故。
T2271_.68.0550a24: 集云。破不定過。其義應然。多重敵量有無
T2271_.68.0550a25: 窮過。西國諸師皆説一重。客主量等勿無
T2271_.68.0550a26: 窮故。設有教處多重立量。示理非一。非
T2271_.68.0550a27: 因明體云云
T2271_.68.0550a28:   能違之上不作能違之義。太賢師心也。
T2271_.68.0550a29: 可思之
T2271_.68.0550b01:   火有二種之事
T2271_.68.0550b02: 疏云。火有二種。一者性火煙照・飛煙○凡
T2271_.68.0550b03: 諸事火故名成大種和合火有云云
T2271_.68.0550b04:   尋云。炎熱等四種差別如何
T2271_.68.0550b05: 又事火四大和合者。違瑜伽論文可見
T2271_.68.0550b06: 前記云。疏焔熱騰焔等者。此意有六義顯
T2271_.68.0550b07: 成事火。一有焔。二有熱性。三騰焔。騰者擧
T2271_.68.0550b08: 也。四有烟。五有照顯。六飛烟。飛烟者。令烟
T2271_.68.0550b09: 飛擧。具此六義故名事火。焔與騰焔。烟
T2271_.68.0550b10: 與飛焔。此四高下異也云云
T2271_.68.0550b11:   明詮噵一者性火。云四大中火大也。即
T2271_.68.0550b12: 能造大也。噵事火。云厨中火也。即所造
T2271_.68.0550b13: 色火也云云
T2271_.68.0550b14: 邑記云。熱謂火之性。照謂火之用。焔與騰
T2271_.68.0550b15: 焔。烟與飛烟。辨事火之状貎。但大小之異
T2271_.68.0550b16: 云云
T2271_.68.0550b17: 明詮噵云。問。瑜伽第三云。或有聚中唯有一
T2271_.68.0550b18: 大。如石末尼地大江河池沼水大火焔燈燭火大
T2271_.68.0550b19: 有無塵風風大或唯二大。如熱末尼火地二大
T2271_.68.0550b20: 雪濕樹等水地二大既云火焔燈燭唯有火大
T2271_.68.0550b21: 也。如何今云具四大耶。答云云
T2271_.68.0550b22: 瑜伽論三云。或有聚中唯一大種可得。如石
T2271_.68.0550b23: 末尼・眞珠・瑠璃・珂貝・璧玉・珊瑚等中。或池
T2271_.68.0550b24: 沼溝渠江河等中。或火焔燈燭等中云云
T2271_.68.0550b25:   可見始終也
T2271_.68.0550b26: 尋云。火中何具水火等耶
T2271_.68.0550b27: 明詮噵云。問。云何火大具餘三大。答。且如
T2271_.68.0550b28: 松大燃時。必有所依地大爲質爲依。此時
T2271_.68.0550b29: 風來動其焔故有風火也。其焔延流時有
T2271_.68.0550c01: 濕潤故有水大也
T2271_.68.0550c02: 卷尾
T2271_.68.0550c03: 後記文
T2271_.68.0550c04: 註在唯識決擇中者。西方有之。此土未譯也
T2271_.68.0550c05: 云云
T2271_.68.0550c06: 卷頭之表紙裏
T2271_.68.0550c07: 釋迦方志上文
T2271_.68.0550c08: 當戒日王行施之時。有二獼猴。雌爲狗殺。
T2271_.68.0550c09: 雄者負尸擲此河中。其又自餓。累有而死
T2271_.68.0550c10: 明燈抄四本文
T2271_.68.0550c11: 問。若同無異有不名相違者。頗有同有異
T2271_.68.0550c12: 無亦名相違耶。答。若所立因同無異有。或
T2271_.68.0550c13: 難同有異無。仍違自意所許之宗。成非所
T2271_.68.0550c14: 樂。故名相違
T2271_.68.0550c15: 因明大疏抄卷第十七
T2271_.68.0550c16:   癸丑冬十一月十三日十四日書寫十五日校對已畢
T2271_.68.0550c17:
T2271_.68.0550c18:
T2271_.68.0550c19: 因明大疏抄卷第十八 (第十八帖)
T2271_.68.0550c20:   問。猶預不成可通宗過耶
T2271_.68.0550c21: 疏云。問。此宗此因倶有疑惑順符彼故
T2271_.68.0550c22: 云云
T2271_.68.0550c23:   尋云。見論文似宗不立猶預不成。況疏
T2271_.68.0550c24: 上文
T2271_.68.0550c25: 上文云。一兩倶全分猶預。如論所説至故但
T2271_.68.0550c26: 因過云云
T2271_.68.0550c27: 定賓疏二云。問。於火亦疑。何故宗過無猶
T2271_.68.0550c28: 預不成耶。答。因疑相顯。宗疑相隱。隱疑要
T2271_.68.0550c29: 因顯疑能成。是故説顯足知其隱。無勞
T2271_.68.0551a01: 雙辨也云云
T2271_.68.0551a02:   明燈抄四末引此問答文
T2271_.68.0551a03: 明燈抄四末云。若爾何前似宗不説此義。前
T2271_.68.0551a04: 似宗中但説所依無體倶不極成。義准亦有
T2271_.68.0551a05: 有體猶預倶不極成。如唯見角未知誰家
T2271_.68.0551a06: 牛。即立量云。彼處有牛。見有角故。如此
T2271_.68.0551a07: 處牛。雖有角牛體。而立敵疑未定知。故有
T2271_.68.0551a08: 體猶預不成也。賓云。因疑相顯○勞雙辨也。
T2271_.68.0551a09: 此解非也。如有多人遠共望彼。或霧或塵
T2271_.68.0551a10: 等皆共疑惑。其間或立有事火宗云。彼所
T2271_.68.0551a11: 見煙等下似有事火。既於火宗言顯似
T2271_.68.0551a12: 有事火。豈宗疑相隱。若意内疑。應定是隱。
T2271_.68.0551a13: 言顯似有トイフ豈是隱乎云云
T2271_.68.0551a14:   仁平二年正月御齋會俊宗爲之
T2271_.68.0551a15: 問。付猶預不成。可辨有體無體等不同
T2271_.68.0551a16: 耶。進云。不出此不同也付之。如餘三
T2271_.68.0551a17: 不成。可有此不同。依之立量云。猶預不
T2271_.68.0551a18: 成可有有體等不同。四不成隨一攝故。
T2271_.68.0551a19: 如餘三不成
T2271_.68.0551a20: 疏云。能別・所別・總別猶預故唯説六句
T2271_.68.0551a21: 云云
T2271_.68.0551a22: 明燈抄四末云。文能別所別至故唯説六者。
T2271_.68.0551a23: 各有六句者。能別疑六。謂兩倶全分猶預。兩
T2271_.68.0551a24: 倶一分猶預。隨他一全分猶預。隨自一全分
T2271_.68.0551a25: 猶預隨他一一分猶預。隨自一一分猶預。所
T2271_.68.0551a26: 別疑六。總別疑六。其義亦爾。一一分猶預。
T2271_.68.0551a27: 隨自一一分猶預。所別疑六。總別疑六。其義
T2271_.68.0551a28: 亦爾三六即成十八之句。如於角決定等者。
T2271_.68.0551a29: 見定牛角。不餘角故。於牛有疑者。未見牛
T2271_.68.0551b01: 身。疑吾他故。亦疑黒白故。云於牛有疑。
T2271_.68.0551b02: 於近遠處立敵有疑。是所別疑也。於事
T2271_.68.0551b03: 火疑即能別疑也。於處火疑是總別疑也。
T2271_.68.0551b04: 故別於三並生猶預。雖十八句。不過六因。
T2271_.68.0551b05: 故唯説六云云
T2271_.68.0551b06:   問。勝論師對經部立量云。虚空實有。徳
T2271_.68.0551b07: 所依故爾者此量有法可有不極成過
T2271_.68.0551b08:
T2271_.68.0551b09: 疏云。如勝論師對經部。立虚空實有宗。徳
T2271_.68.0551b10: 所依因○標空實有。有法已不成因所依
T2271_.68.0551b11: 不成云云
T2271_.68.0551b12:   尋云。既云有法已不成。豈非有法不極
T2271_.68.0551b13: 成耶。況經部名無空論師。如何許虚空
T2271_.68.0551b14: 有法耶
T2271_.68.0551b15: 明燈抄云。問。經部既無虚空。勝論立量云
T2271_.68.0551b16: 虚空實有。豈所別不成耶。答。世間共許有
T2271_.68.0551b17: 虚空名。然各不知實有非實有。故得成宗。
T2271_.68.0551b18: 無所別過。問。若無所別過者。何故今云標
T2271_.68.0551b19: 空實有有法已不成耶。答。疏主意云。勝論經
T2271_.68.0551b20: 部先已諍論實非實義。宗既定訖。雖不
T2271_.68.0551b21: 實。而目所標故。對經部言虚空時。有法
T2271_.68.0551b22: 已不成。如數論師對佛弟子立我是思。雖
T2271_.68.0551b23: 有假我。而先已定神我之我。即有法不極
T2271_.68.0551b24: 成。此亦如是云云
T2271_.68.0551b25:   以此文可案。若言眼等必爲我用并我
T2271_.68.0551b26: 所執之量。彼此不同義也。此義尤可翫
T2271_.68.0551b27: 之。有人有此義乍得此釋。令見已案立
T2271_.68.0551b28:
T2271_.68.0551b29: 定賓疏二云。問。有法師云。宗無所別。因必
T2271_.68.0551c01: 名爲所依不成。故理門中。但立因中所依不
T2271_.68.0551c02: 成。不立宗中所別不成。此義云何。解云。此
T2271_.68.0551c03: 義不定。謂或宗中成能所別。但有因過。或
T2271_.68.0551c04: 於宗中不成所別。并有因過。且明宗中
T2271_.68.0551c05: 成能所別但有因過者。入理・理門二論皆
T2271_.68.0551c06: 是。且如入正理論云。虚空實有。徳所依故。
T2271_.68.0551c07: 對無空論所依不成。謂薩婆多及勝論師言
T2271_.68.0551c08: 有體。經部不許虚空有體。名無空論。空體
T2271_.68.0551c09: 既無。故不得與勝論宗中徳所依故有義
T2271_.68.0551c10: 因法。而作所依。而望宗中有法名空。兩宗
T2271_.68.0551c11: 共有。論其空體有無未辨。得成所別。而
T2271_.68.0551c12: 於法中立之爲有。正是對敵。違他順己。
T2271_.68.0551c13: 立無爲有。得成能別。但由因云徳所依
T2271_.68.0551c14: 故。此因乃是有義因法。必不得依無體有
T2271_.68.0551c15: 法。有法既非共許有體。是故因無所依之
T2271_.68.0551c16: 處。此即宗中成能所別。但犯不成因過也。
T2271_.68.0551c17: 此理門論釋似因中所依不成。論文云。如
T2271_.68.0551c18: 成我其體周遍。於一切處生樂等故。此有
T2271_.68.0551c19: 法中我名亦是兩宗共有。而論我體未辨
T2271_.68.0551c20: 有無。得成所別。能別亦是末辨有無。無體
T2271_.68.0551c21: 之義亦容遍故。故能所別二倶得成。但於
T2271_.68.0551c22: 因中。生樂等因是有義因。必不得依無體
T2271_.68.0551c23: 有法。有法既非共許有體。亦是宗中成能所
T2271_.68.0551c24: 別。但犯不成因過也。若准此義。即如有法
T2271_.68.0551c25: 師云。若有因中所依不成。必亦是宗中所別
T2271_.68.0551c26: 不成者。理即不然也。或有宗中不成所別。
T2271_.68.0551c27: 并有因過者。即如立言我體是思。因云生
T2271_.68.0551c28: 樂等故。此方雙犯宗及因過也云云
T2271_.68.0551c29: 上文云。問。虚空實有。徳所依故。亦應不許
T2271_.68.0552a01: 分別有法。佛法許有虚空名故。因應有
T2271_.68.0552a02: 依。答。理實而言。正立宗時。所立有法但
T2271_.68.0552a03: 使有名。應分別有體無體。立空爲有故
T2271_.68.0552a04: 未有過。以其若是有體有法立之爲有故
T2271_.68.0552a05: 非過失。或若是其無體有法立無爲有。亦
T2271_.68.0552a06: 非過失。故有法中未合分別。但於其後立
T2271_.68.0552a07: 有義因。義因徳所依故者。方得分別。徳既
T2271_.68.0552a08: 有義。須依有體。我無空論不許立有虚空
T2271_.68.0552a09: 之體。汝有義因故無依處。猶如力士踏虚
T2271_.68.0552a10: 空也。如此釋者。立宗之時。未應分別有
T2271_.68.0552a11: 法有無也等文
T2271_.68.0552a12: 疏下文云。上來所説兩倶・隨一二種不成。所
T2271_.68.0552a13: 依唯有。因通有無云云
T2271_.68.0552a14:   問。徳所依故因。可有隨一不成過耶
T2271_.68.0552a15: 又空有幾徳耶
T2271_.68.0552a16: 疏云。問。勝論師説。空有六徳既具二過。
T2271_.68.0552a17: 體即隨一・所依不成云云 無體他隨一所依不成也
T2271_.68.0552a18:   尋云。若爾何可合此四亦別之釋
T2271_.68.0552a19: 明燈抄云。問中空有六徳等者。以徳顯實
T2271_.68.0552a20: 體中。十句論云。唯有聲名空。別有空大。
T2271_.68.0552a21: 非空無爲。亦非空界色。既云唯有聲名
T2271_.68.0552a22: 空。如何今云空有六徳。解云。初文唯有聲
T2271_.68.0552a23: 名空者。以色味香觸聲五徳顯空體中。隨
T2271_.68.0552a24: 所應有如次顯故。唯有聲名トイフ空。至下
T2271_.68.0552a25: 文中。空有六徳。數者。一實非一實等詮縁之
T2271_.68.0552a26: 因名數。一實者。九實各得一實之名。非一
T2271_.68.0552a27: 實者。二以上數。九實一一詮縁之因。名之
T2271_.68.0552a28: 爲數。故空上徳名之爲數。別性亦爾。一實
T2271_.68.0552a29: 非一實等差別詮縁因名別性。量有五種。一
T2271_.68.0552b01: 微性。唯二微果上有。乃至五者極大空時方
T2271_.68.0552b02: 我四實上有。既極大性於空上有。故空上
T2271_.68.0552b03: 徳名量。合者。即與空等實合時所生之合。
T2271_.68.0552b04: 即空上徳先造實果。由有他縁來離別之。
T2271_.68.0552b05: 果實便壞。與空等離。所生之離即空上徳。
T2271_.68.0552b06: 是故空上有六徳也。此義難見。故文軌疏
T2271_.68.0552b07: 唯擧一聲明空上徳。不論餘徳云云
T2271_.68.0552b08:   問
T2271_.68.0552b09: 理門論云。若無常宗全無異品。對不立有
T2271_.68.0552b10: 虚空等論。云何得説彼處此無。若彼無有。
T2271_.68.0552b11: 於彼不轉。合無有疑。故無此過云云
T2271_.68.0552b12: 定賓疏三云。問。立聲無常意破聲論。何故
T2271_.68.0552b13: 乃言對無空論。答。此有二釋。一者假設論
T2271_.68.0552b14: 之。因明並是作法之門。不要實有如此比
T2271_.68.0552b15: 量。第二釋者。聲論本從勝論流出。勝論言
T2271_.68.0552b16: 空是實句義。即言有體。聲論之中別分諸
T2271_.68.0552b17: 計。一家計云。聲與聲性可言是有。虚空倶
T2271_.68.0552b18: 是無障礙處。聲在中轉。何煩執空之有體
T2271_.68.0552b19: 性。故亦即名無空論師。不要佛法經部宗
T2271_.68.0552b20: 中名無空論也云云
T2271_.68.0552b21:   問。以無有法爲無所依之時。可
T2271_.68.0552b22: 有過耶
T2271_.68.0552b23: 問。佛弟子對數論立量云。聲可滅壞。所
T2271_.68.0552b24: 作性故云云
T2271_.68.0552b25: 爾者可犯法自相相違過耶。答。爾也。付
T2271_.68.0552b26: 之。既無能別法自相爲令違。何有此過
T2271_.68.0552b27: *耶
T2271_.68.0552b28: 疏云。問。如前所説。無爲無宗有所別
T2271_.68.0552b29: 不成。因是所依不成之過云云
T2271_.68.0552c01: 先記云。疏如宗能別不成至異喩能立不遣
T2271_.68.0552c02: 者如何者。是如對數論立聲滅壞無常。即
T2271_.68.0552c03: 是能別不成。所作因他許成轉變無常。即是
T2271_.68.0552c04: 法自相相違過。餘聲以外總爲異喩。所作
T2271_.68.0552c05: 因異上亦有故。言能立不遣。疏有法自相相
T2271_.68.0552c06: 違者。因成法自相非有法云云
T2271_.68.0552c07: 後記云。如宗能別不成至亦有能立不遣者。
T2271_.68.0552c08: 如佛弟子對數論師。立聲滅壞。二十三諦
T2271_.68.0552c09: 隨一攝故。因喩如色等。此滅壞須他不許
T2271_.68.0552c10: 故。能別不成。同喩如色。色上無滅壞宗。即
T2271_.68.0552c11: 闕所立。凡滅壞爲宗。非滅壞者總是異喩。
T2271_.68.0552c12: 二十三諦因於彼異喩色等上轉。名能立不
T2271_.68.0552c13: 遣。色香等望宗即爲異品。望因即爲同品。
T2271_.68.0552c14: 擧此一法或爲同喩或爲異喩。爲同喩時
T2271_.68.0552c15: 無所立。爲異時能立不遣也。他作法自相
T2271_.68.0552c16: 相違云。聲定非滅壞無常。二十三諦隨一攝
T2271_.68.0552c17: 故。如色香等云云
T2271_.68.0552c18:   今以此等文可爲積聚性因違法自相
T2271_.68.0552c19: 之例也
T2271_.68.0552c20: 又尋云。疏既云所立不遣。何煩爲能立不
T2271_.68.0552c21: 遣*耶
T2271_.68.0552c22: 邑記云。疏異喩亦有能立不遣者。准本疏只
T2271_.68.0552c23: 言所立不遣。疏主意云。宗中既無能別即
T2271_.68.0552c24: 無所立。異喩便無所遣。名爲所立不遣。後
T2271_.68.0552c25: 人不悟本意。以見四相違因皆是因於因
T2271_.68.0552c26: 無異有。遂改疏爲能立不遣云云
T2271_.68.0552c27: 明燈抄云。答中云。宗因不極應置簡言等
T2271_.68.0552c28: 者。勝論空量若具簡言極成虚空應是實
T2271_.68.0552c29: 有。世間共知虚空名故。又應簡言我宗虚
T2271_.68.0553a01: 空應是實有。實句攝句他不許故。不簡立
T2271_.68.0553a02: 以爲宗。所別便成不極。凡所説因若不簡
T2271_.68.0553a03: 別。唯立自許。敵不許者。即成因過。何況立
T2271_.68.0553a04: 敵倶不極成。無爲無因者。唯約極成有法
T2271_.68.0553a05: 而説。若是無因依不極成有法爲依。即成
T2271_.68.0553a06: 因過。若是無因依極成有法爲所依者。不
T2271_.68.0553a07: 爲因過。由此應知。有因依不極有法。亦是
T2271_.68.0553a08: 因過。有因依極成有法爲依。非是因過。如
T2271_.68.0553a09: 佛弟子對數論師。立聲滅壞。隨縁轉故猶
T2271_.68.0553a10: 如瓶等。今此比量。宗有能別不成。因法自
T2271_.68.0553a11: 相相違。喩所立不成。以他不許瓶滅壞故。
T2271_.68.0553a12: 即作法自相相違云。聲非滅壞。隨縁轉故。
T2271_.68.0553a13: 如穿壁顯空。既宗能別不成。因成法自相
T2271_.68.0553a14: 相違。何妨宗所別不成。因是所依不成云云
T2271_.68.0553a15:   法自相相違因有三義也
T2271_.68.0553a16: 仁平三年御齋會問之也云云
T2271_.68.0553a17: 問。云何無體全分兩倶所依不成耶
T2271_.68.0553a18: 疏云。一兩倶所依不成有三○二無體全分。
T2271_.68.0553a19: 如數論師對佛弟子。立我實有。徳所依故
T2271_.68.0553a20: 云云
T2271_.68.0553a21:   尋云。立者數論許有神我。若爾可云隨
T2271_.68.0553a22: 一所依不成如何云兩倶耶
T2271_.68.0553a23: 邑記云。此中且據佛弟子不許有我。名無
T2271_.68.0553a24: 所依。兩倶不許徳所依因於有法有。名
T2271_.68.0553a25: 無體全分也云云
T2271_.68.0553a26: 明詮噵引仁云。有體無體者。約因言也。一
T2271_.68.0553a27: 分全分者。約宗言也云云
T2271_.68.0553a28: 明燈抄云。二無體全分等者。徳所依因立敵
T2271_.68.0553a29: *倶無。故名無體。立敵不許徳所依因於我
T2271_.68.0553b01: 上轉故。云無體全分兩倶所依不成云云
T2271_.68.0553b02:   問。兩倶所依不成可有無體一分兩倶所
T2271_.68.0553b03: 依不成耶。進云。疏文不出云云付之
T2271_.68.0553b04: 疏云。一兩倶所依不成有三。一有體全分○
T2271_.68.0553b05: 二無體全分○三有體一分。如勝論師至於
T2271_.68.0553b06: 我無故云云
T2271_.68.0553b07: 明燈抄云。太賢師作第四句云。四無體一
T2271_.68.0553b08: 分。數論對佛法立次前宗。因云徳句攝故。
T2271_.68.0553b09: 然基師意無第四句。謂共許因。一有一無。方
T2271_.68.0553b10: 名一分所依不成。必無立敵所無之因於一
T2271_.68.0553b11: 分。有爲第四故。賢云。然不盡理。無體全分
T2271_.68.0553b12: 雖不許因。由有法無而成此過。何不許
T2271_.68.0553b13: 此無體一分。除石女兒論餘聲分。無體兩
T2271_.68.0553b14: 倶不成攝故云云
T2271_.68.0553b15: 邑記云。疏一兩倶所依不成有三者。問。何故
T2271_.68.0553b16: 不作無體一分所依不成爲第四句耶。答。
T2271_.68.0553b17: 無體之因若許於宗一分得轉。即非無體。
T2271_.68.0553b18: 故無此句云云
T2271_.68.0553b19: 疏下文云
T2271_.68.0553b20:   問。隨一所依不成有六句。爾者無體他隨
T2271_.68.0553b21: 一所依不成體何
T2271_.68.0553b22: 疏云。三無體他隨一。理門論説。或於是處
T2271_.68.0553b23: 有法不成大乘不許。亦如此論所説者是
T2271_.68.0553b24: 云云
T2271_.68.0553b25:   尋云
T2271_.68.0553b26: 明燈抄云。若如論文。我體周遍。宗不闕因
T2271_.68.0553b27: 依。以其我者數論雖執名體倶有。而佛法
T2271_.68.0553b28: 中但有假名即成有法。其有法中未合分
T2271_.68.0553b29: 別有體無體。猶如立聲爲無常者。不應
T2271_.68.0553c01: 分別聲是識變非識變耶。故取總義即成
T2271_.68.0553c02: 有法。次言周遍。但望不遍以爲諍論。違他
T2271_.68.0553c03: 順己即得成宗。亦不望於有體無體。以體
T2271_.68.0553c04: 有無齊有遍義故成宗法。就中不應分別
T2271_.68.0553c05: 有無。猶如無常不應分別識變不變也。其
T2271_.68.0553c06: 次説因。於一切處生樂等故者。如數論師
T2271_.68.0553c07: 對佛弟子立我周遍。因云於一切處生苦
T2271_.68.0553c08: 樂等徳句義故。生樂等徳句義因。數論師・
T2271_.68.0553c09: 佛法兩宗倶無。故云無體。然所依我。數論立
T2271_.68.0553c10: 人雖自許有。佛法敵論不許有。故依因無
T2271_.68.0553c11: 力。始得分別宗中無依。故是無體他隨一
T2271_.68.0553c12: 所依不成非自也云云
T2271_.68.0553c13:   今案。尚引合此等釋。可案若言眼等必
T2271_.68.0553c14: 爲我用之義矣
T2271_.68.0553c15: 問。付隨一所依不成。可有無體他一分
T2271_.68.0553c16: 隨一所依不成及無體自一分隨一所依不
T2271_.68.0553c17: 成耶。疏中隨一所依不成有六句ト云テ。不
T2271_.68.0553c18: 出此二句也。付之
T2271_.68.0553c19: 明燈抄云。今疏主有一分句中無後二句。
T2271_.68.0553c20: 謂無體他一分隨一。凡無體自一分隨一。凡
T2271_.68.0553c21: 共許因一有一無。方名一分所依不成。必無
T2271_.68.0553c22: 立敵所無之因。於一分有。爲無體他自隨
T2271_.68.0553c23: 一一分所依不成。賢云。後之二句理亦容有。
T2271_.68.0553c24: 數論・大乘如前互立五大無常實句攝故。寧
T2271_.68.0553c25: 非無體他自一分隨一所依不成過耶。所望
T2271_.68.0553c26: 有法半有半無。無體一因。隨義説故。謂於
T2271_.68.0553c27: 四大兩倶不成。於第五大所依不成。總名
T2271_.68.0553c28: 一分所依不成。一比量故云云
T2271_.68.0553c29: 問。可有猶預所依不成耶。答無云云付之」
T2271_.68.0554a01: 疏云○亦無猶預所依不成所作之法有
T2271_.68.0554a02: 法皆有。何名此過。請審詳之云云
T2271_.68.0554a03: 明燈抄云。猶預不成所依是有。所依不成所
T2271_.68.0554a04: 依是無。故云二種所依有無別故。猶預不成
T2271_.68.0554a05: 能依之因疑惑不定。所依不成能依之因決
T2271_.68.0554a06: 定無疑。所依若無。不猶預故。玄應師云。然
T2271_.68.0554a07: 有法師於此過中不許説有猶預所依不
T2271_.68.0554a08: 成。後二所依有無別故。二種能依疑定異故。
T2271_.68.0554a09: 所依若無。不猶預故。此解不然。後二所依
T2271_.68.0554a10: 有無雖別。然有第四。疑所依故。二種能依
T2271_.68.0554a11: 雖疑定異。不妨第四。疑所依故。所依若
T2271_.68.0554a12: 無。雖不猶預何妨。於有生猶預故。如何
T2271_.68.0554a13: 所依生疑。不許説有能依之因。別加有體
T2271_.68.0554a14: 不成。雖復安立不同此。亦未可依據云云
T2271_.68.0554a15: 下文云。時或有釋等者。文軌師也。亦有猶預
T2271_.68.0554a16: 所依不成。故勝疏云○已上今疏主旨。必無
T2271_.68.0554a17: 此過。所依若無。不猶預故。軌法師意。必有
T2271_.68.0554a18: 此句。有法若疑。非因依故云云
T2271_.68.0554a19: 文軌疏一云。此解第四所依不成○此有三
T2271_.68.0554a20: 種。一兩倶所依不成。二隨一所依不成。三猶
T2271_.68.0554a21: 預所依不成○猶預有二。一兩倶猶預所依
T2271_.68.0554a22: 不成。二隨一猶預所依不成。兩倶有二。一全
T2271_.68.0554a23: 分。如大乘對小乘立宗云。佛於其處或應
T2271_.68.0554a24: 説法。如此之聲定不離識。因喩同前。此
T2271_.68.0554a25: 有法聲立敵倶疑其處時日爲説法不。而立
T2271_.68.0554a26: 爲宗。其因所依遍不決定。故是全分猶預所
T2271_.68.0554a27: 依不成。二一分即以前所立。更以共許音
T2271_.68.0554a28: 聲爲宗。因喩同前。以決定聲爲因作依。
T2271_.68.0554a29: 猶預之聲爲依不定。故是一分猶預所依不
T2271_.68.0554b01: 成。隨一亦二。一全分。如大乘知佛於其所
T2271_.68.0554b02: 決定説法。小乘敵者不決定故。或大乘立
T2271_.68.0554b03: 者不知。小乘敵者知定説法。而立此云定
T2271_.68.0554b04: 不離識。因喩同前。此宗立敵互不決許。其
T2271_.68.0554b05: 因遍互無決定依故。全分猶預所依不成。二
T2271_.68.0554b06: 一分。即以前所立。更以決定音聲爲宗。因
T2271_.68.0554b07: 喩同前。以決定聲爲因作依。互不定聲因
T2271_.68.0554b08: 依不定故。是一分猶預所依不成云云
T2271_.68.0554b09: 略纂三云。九隨自全猶預隨一所依不成非
T2271_.68.0554b10: 他。謂大乘對小乘。佛於其處廣説妙法。
T2271_.68.0554b11: 立此聲云。非定離耳識。宗。初二三所攝
T2271_.68.0554b12: 耳不攝故。因。如耳識。喩。此宗有法敵者審
T2271_.68.0554b13: 知其處説法。立者壞疑。故是隨自一全猶預
T2271_.68.0554b14: 隨一所依不成非他。十隨自一分猶預隨一
T2271_.68.0554b15: 所依不成非他。謂大乘對小乘。立共許聲
T2271_.68.0554b16: 及佛其處説法聲。非定離耳識。第二三所
T2271_.68.0554b17: 攝耳不攝故。如耳識。此有法聲。若取共許
T2271_.68.0554b18: 定爲因依。若取佛説敵者決定知有。立者
T2271_.68.0554b19: 不審有無。因依不定故。是隨自一分猶預
T2271_.68.0554b20: 隨一所依不成非他。十一隨他一全猶預隨
T2271_.68.0554b21: 一所依不成非自。謂小乘對大乘。知佛其
T2271_.68.0554b22: 處決定説法。大乘敵者不決定知。而立之
T2271_.68.0554b23: 云定離於耳識。三第二三所攝耳識不攝
T2271_.68.0554b24: 故。如耳根。此有法聲自決定知。得爲因依。
T2271_.68.0554b25: 他懷猶預。因依不定故。是隨他全猶預隨一
T2271_.68.0554b26: 所依不成非自。十二隨他一分猶預隨一所
T2271_.68.0554b27: 依不成非自。謂小乘對大乘。立共許聲及
T2271_.68.0554b28: 佛其處説法聲。定離於耳識。第二三所攝
T2271_.68.0554b29: 耳識不攝故。如耳根。此有法聲。若取共許
T2271_.68.0554c01: 定爲因依。若取佛説。立決定知有。敵即不
T2271_.68.0554c02: 審有無。因依不定故。是隨他一分猶預隨
T2271_.68.0554c03: 一所依不成云云
T2271_.68.0554c04:   今案。略纂處處之文。皆似文軌疏。可言
T2271_.68.0554c05: 此釋亦載古師義歟
T2271_.68.0554c06: 問。四不成互帶之義可有耶
T2271_.68.0554c07: 疏云。問。諸兩倶不成。皆隨一不成耶。乃至
T2271_.68.0554c08: 兩倶・隨一因通疑・定。所依通無云云
T2271_.68.0554c09:   尋云。若爾積聚性因有兩倶不成及所依
T2271_.68.0554c10: 不成耶
T2271_.68.0554c11:
T2271_.68.0554c12: 邑記云。今准應爲四句。有兩倶非隨一。如
T2271_.68.0554c13: 論。有隨一非兩倶。亦論。有兩倶不成亦隨
T2271_.68.0554c14: 一不成。如聲顯論師對聲生師。立一切聲
T2271_.68.0554c15: 皆是本性有。勤勇無間所發性故。彼聲生師
T2271_.68.0554c16: 不許聲勤勇發。據内聲一分隨一不成。風
T2271_.68.0554c17: 鈴聲等兩倶不成。第四句可知。問。何知聲
T2271_.68.0554c18: 生不許聲是勤勇發。答。彼對聲顯立聲非
T2271_.68.0554c19: 勤發。如下同分異全中叙。當九句中第七
T2271_.68.0554c20: 句。然與成唯識相違。云待縁顯發方有詮
T2271_.68.0554c21: 表。彼以顯對生。發者發生之義。今此取彼
T2271_.68.0554c22: 顯發之義。非發生也。二論意別。亦不相違。
T2271_.68.0554c23: 又如大乘師對勝論師。立色及意地水等皆
T2271_.68.0554c24: 不離心。無質礙因。若以色無質礙因自隨
T2271_.68.0554c25: 一。意無質礙隨一他等。無質礙倶不成云云
T2271_.68.0554c26: 明詮噵云。又問。四不成各定別者。何故釋所
T2271_.68.0554c27: 依不成。疏云。一有體全分兩倶所依不成。如
T2271_.68.0554c28: 薩婆多對大乘師立我常住識所縁故
T2271_.68.0554c29: 所依我無能依因有云云
T2271_.68.0555a01: 答如別
T2271_.68.0555a02: 明燈抄云。此依陳那四不成説者。雖兩倶・隨
T2271_.68.0555a03: 一攝後二過。而隨義小別陳那開爲四。此
T2271_.68.0555a04: 簡古師足目仙所説之義此然疏文似違義
T2271_.68.0555a05: 纂。承疏主旨製後疏纂。豈違疏旨述差別
T2271_.68.0555a06: 義。故今且引義纂文會釋別旨。即彼文云。
T2271_.68.0555a07: 頗有兩倶不成○作此分別已上又略纂云。
T2271_.68.0555a08: 第四似破略有二種。初過破。後量破初過破
T2271_.68.0555a09: 者。於所破中略有三種。一云。對商羯羅三
T2271_.68.0555a10: 十三過。二云。對陳那二十九過。三云。對足
T2271_.68.0555a11: 目仙二十七過。少犯一過。多犯隨應已上
T2271_.68.0555a12: 疏主意。據少犯一過之義釋陳那旨。故云
T2271_.68.0555a13: 此四皆別等。若約多犯隨應之義。非陳那意
T2271_.68.0555a14: 無合餘過之義。古師足目仙等。據多犯隨
T2271_.68.0555a15: 應之義明合餘過之義。故兩倶隨一中攝
T2271_.68.0555a16: 後二不成也。是故疏纂不相違也云云
T2271_.68.0555a17: 又云。三支過中古今不同。陳那菩薩宗無後
T2271_.68.0555a18: 四。是故唯立二十九過。商羯羅主宗加後
T2271_.68.0555a19: 四。故立三十三過。古師足目仙宗無後四。
T2271_.68.0555a20: 因不成中不立後二。故立二十七過。此即
T2271_.68.0555a21: 天主以理具申。陳那意存簡略。師資意別。
T2271_.68.0555a22: 取捨無違。足目仙等立二十七過者。宗無
T2271_.68.0555a23: 後四同陳那説。因不成中不立後二者。前
T2271_.68.0555a24: 二所攝。意樂略故云云
T2271_.68.0555a25:   今云。古師外道者。指足目仙等也云云
T2271_.68.0555a26: 明詮噵別也
T2271_.68.0555a27: 問。不成之名可通喩耶
T2271_.68.0555a28: 疏云。然上但説因於宗不成及名相違。
T2271_.68.0555a29: 不名不成云云
T2271_.68.0555b01: 明詮噵引備云。言於其同品有非有等亦隨
T2271_.68.0555b02: 所應當如是説者。備云。引此理門文意者。
T2271_.68.0555b03: 爲顯六不定四相違亦名不成也。於因初
T2271_.68.0555b04: 相有過名四不成。於後二相有失名不定
T2271_.68.0555b05: 及相違也。然今以理言之。不定相違亦名
T2271_.68.0555b06: 不成。謂兩倶不成之共不定。乃至兩倶不成
T2271_.68.0555b07: 之相違決定也。餘不成不定相望亦爾云云
T2271_.68.0555b08: 理門論云
T2271_.68.0555b09: 明詮噵云。言理實此因於同異喩等者。備云。
T2271_.68.0555b10: 疏下卷有二説。彼云。問。因爲成宗。因有兩
T2271_.68.0555b11: 倶隨一等過。喩亦成宗。何故但名能立不
T2271_.68.0555b12: 成。不明餘之。答。因親成宗故有四過。喩
T2271_.68.0555b13: 是助成故無四過一説又解。因是初相。據初
T2271_.68.0555b14: 辨四。顯第二相亦有四種云云今此中卷疏
T2271_.68.0555b15: 文當後説也。言然名不定及名相違不名不
T2271_.68.0555b16: 成者。當下卷初説也云云
T2271_.68.0555b17:   明燈抄心同之。然文繁仍不注之。若欲
T2271_.68.0555b18: 學者可披矣。但此等釋頗殊疏下卷文
T2271_.68.0555b19:
T2271_.68.0555b20: 問。如於似宗立現量相違等。亦可於似
T2271_.68.0555b21: 因有此等過耶。進云。有云云付之
T2271_.68.0555b22: 纂云。問。宗中既有九過。因皆有立不
T2271_.68.0555b23: 許爲失。故無相符云云
T2271_.68.0555b24: 抄云如理言即兩倶隨一二不成攝者。意説。
T2271_.68.0555b25: 宗中五違一一皆有自他共違。違自違他即
T2271_.68.0555b26: 因中隨一攝。共違即兩倶不成攝。如能別不
T2271_.68.0555b27: 成亦有自・他・共三種能別不成。自他即隨
T2271_.68.0555b28: 一。共即兩倶不成句。如因兩倶・隨一皆是立
T2271_.68.0555b29: 敵不許因於宗有。或隨一不許。今能別等
T2271_.68.0555c01: 有自他共不成等。皆是宗中不成。如何將宗
T2271_.68.0555c02: 不成而言是於因兩倶等成耶。答。意説。宗
T2271_.68.0555c03: 因不成名目雖同。而相攝其義全別。因宗各
T2271_.68.0555c04: 異。何得相關云云
T2271_.68.0555c05: 又云。難云若非因過何故不成者。意云。若因
T2271_.68.0555c06: 違現量等非因過者。何故因名不成。由此
T2271_.68.0555c07: 道理。只縁現量等所以。因體名不成也。即
T2271_.68.0555c08: 是兩倶不成也。問。宗中所別不成。豈無違他
T2271_.68.0555c09: 共耶。何故不向因中兩倶隨一接耶。答。宗
T2271_.68.0555c10: 中所別不成望因中。所依不成相顯所以。就
T2271_.68.0555c11: 顯而論。非不無其兩倶隨一也云云
T2271_.68.0555c12:   不定相違不並之事
T2271_.68.0555c13: 纂云。問。因十四過。宗何不立前解爲正
T2271_.68.0555c14: 云云
T2271_.68.0555c15:   今案。既云所量性因有不定及相違。違義
T2271_.68.0555c16: 以爲不正義。故全不可存並云義矣
T2271_.68.0555c17: 問。付因喩過互相攝義。且能立不成於因
T2271_.68.0555c18: 十四過中攝何過耶。進云。四不成也。付
T2271_.68.0555c19: 之能立不成者。同喩不成因之失也。四
T2271_.68.0555c20: 不成因不成宗之失也。過相既別。何云
T2271_.68.0555c21: 相攝耶
T2271_.68.0555c22: 問。喩中倶不成失可云偏句過耶。進云。
T2271_.68.0555c23: 爾也云云付之。非同品非定有性句也。何
T2271_.68.0555c24: 云偏句耶
T2271_.68.0555c25: 又云。問。同異二喩合有十過因無彼過
T2271_.68.0555c26: 云云
T2271_.68.0555c27: 抄云。問。前二句可是偏句過。且如能所立
T2271_.68.0555c28: 倶不成即是第四非定有非同品倶句過。如
T2271_.68.0555c29: 何亦言是偏句過耶。答。纂文略。但説偏句
T2271_.68.0556a01: 不説倶句。計合有也云云
T2271_.68.0556a02: 又云。言能立不成即四不成者。意云。説喩中
T2271_.68.0556a03: 能立不成即是因中四不成。以喩中能立不
T2271_.68.0556a04: 成有自他倶不成故。亦有所依及猶預不
T2271_.68.0556a05: 成但因喩不成名目相當言喩不成。即因中
T2271_.68.0556a06: 四不成其實義有別。在聲因在瓶喩名有別
T2271_.68.0556a07: 云云
T2271_.68.0556a08: 裏書云。記云。此四因既闕初相。不能成
T2271_.68.0556a09: 宗。故知同異二喩即是此等因攝云云
T2271_.68.0556a10:   宗及喩過相攝之事
T2271_.68.0556a11: 纂云。問。宗中何故不立彼十。答。同喩所立
T2271_.68.0556a12: 相望而立。此釋爲勝云云
T2271_.68.0556a13:   以能別タル法付不定事
T2271_.68.0556a14: 又云。若云月非懷菟有故有因遍轉云云
T2271_.68.0556a15:   以此文可會一因違三量所付不定失
T2271_.68.0556a16: 明燈抄難矣
T2271_.68.0556a17:   能別不成有不共不定否之事
T2271_.68.0556a18: 又云。能別不極成。隨其何因二喩可知
T2271_.68.0556a19: 云云
T2271_.68.0556a20: 抄云。及所餘不定者。除不共不定。即通以
T2271_.68.0556a21: 不定過亦因於異喩轉也云云
T2271_.68.0556a22: 噵云。如佛弟子對數論立聲滅壞。所作性
T2271_.68.0556a23: 故。此有不共不定云云
T2271_.68.0556a24:   問。勝論師立量云。虚空實有。徳所依故
T2271_.68.0556a25: 云云爾者對大乘師之時。可有所依不成
T2271_.68.0556a26:
T2271_.68.0556a27: 又此量可有有法差別相違過耶。進云。
T2271_.68.0556a28: 云云付之。虚空有法有何意許差別耶
T2271_.68.0556a29: 纂云。問。虚空實有及差別違。四過所攝
T2271_.68.0556b01: 云云
T2271_.68.0556b02: 抄云。言或可此因至四過所攝者。意云。今此
T2271_.68.0556b03: 徳所依因。對經部・大乘。但望爭虚空實有。
T2271_.68.0556b04: 經部等不立空。因有所依不成。然勝論因
T2271_.68.0556b05: 有他隨一過。亦有有法自相相違。虚空應
T2271_.68.0556b06: 非虚空。徳所依故。如地等。亦有有法差別
T2271_.68.0556b07: 相違云。虚空應非虚空有縁性。徳所依故。
T2271_.68.0556b08: 如地云云
T2271_.68.0556b09: 裏書云。法差別相違過者。記云。離識實空。不
T2271_.68.0556b10: 離識實空。是有法差別。量云。汝離識實空定
T2271_.68.0556b11: 非離識實空。徳所依故。如四大。四大離識。
T2271_.68.0556b12: 雖體非是空。故得爲喩云云
T2271_.68.0556b13:   尋云。有法差別作法二傳共不明。若如抄
T2271_.68.0556b14: 者。意許片差別何物耶。若言作非虚空
T2271_.68.0556b15: 有縁性者。豈有虚空有法之所耶。若如
T2271_.68.0556b16: 記者。離識實空。不離識實空。何有立者
T2271_.68.0556b17: 邊。若言立敵互望者。一切比量可有差
T2271_.68.0556b18: 別相違*耶
T2271_.68.0556b19: 要義抄云○問。有法自相爾。就有法差別。
T2271_.68.0556b20: 理・清二師作法別。此二師中何非。答。理師有
T2271_.68.0556b21: 法差別作法。此通對大乘・經部敵者。清師有
T2271_.68.0556b22: 法差別。但望大乘敵者。各有所望故不違。
T2271_.68.0556b23: 問。慈恩疏明所依不成。處處因有所依不
T2271_.68.0556b24: 成必宗有所別不成云云若爾加宗所別不
T2271_.68.0556b25: 成應言五過所攝。何但言四過所攝。答。一
T2271_.68.0556b26: 云。此但擧因過。不擧宗過。故但言四過所
T2271_.68.0556b27: 攝。不言五過所攝。一云。凡宗有所別不成
T2271_.68.0556b28: 因必有所依不成。若因所依不成。未必宗
T2271_.68.0556b29: 有所別不成。此玄應師等義。又因有所依不
T2271_.68.0556c01: 成必宗有所別不成。此基師等義。如是不
T2271_.68.0556c02: 定故。今不取所別不成也云云
T2271_.68.0556c03: 義骨中卷云。問。不離識實空者何。答。大乘
T2271_.68.0556c04: 所立眞如體無質礙邊爲無爲也云云
T2271_.68.0556c05:   上文引抄并有記釋也
T2271_.68.0556c06: 義心云。問。因不成對無空論。所依不成唯
T2271_.68.0556c07: 對經部。説亦諸大乘耶。答。大乘雖復依如
T2271_.68.0556c08: 立空。及識變空。而不別立實太虚空。亦名
T2271_.68.0556c09: 無空論者。而不同經部。依如・識變・及太虚
T2271_.68.0556c10: 空。一切不立故。論但對經部所明也云云
T2271_.68.0556c11:   虚空無爲之事
T2271_.68.0556c12: 裏書引記云。問。何名立空無爲。答。空體無
T2271_.68.0556c13: 質礙。眞如體亦無質礙。據此無質礙邊名
T2271_.68.0556c14: 空無爲云云
T2271_.68.0556c15:   今案。無爲實非虚空。無質礙義相似之故。
T2271_.68.0556c16: 立虚空無爲也。若爾似虚空之義非無
T2271_.68.0556c17: 爲。亦非虚空。今指之云勝義無記歟。可
T2271_.68.0556c18: 尋學之
T2271_.68.0556c19:   我所許言簡隨一不成之事
T2271_.68.0556c20: 纂云。有云。立我所許言。我是實有隨一不
T2271_.68.0556c21: 云云
T2271_.68.0556c22:   近世之中。有人云。勝軍比量自許極成佛
T2271_.68.0556c23: 語所不攝。故因有隨一不成云云以此文可
詰之矣
T2271_.68.0556c24:   共比量置自許言之事
T2271_.68.0556c25: 又許能顯示之因自比量因歟云事
T2271_.68.0556c26: 又云。又復共量因置自許置自許簡。共
T2271_.68.0556c27: 許無過云云
T2271_.68.0556c28:   尋云
T2271_.68.0556c29: 抄云。言且解據至極理他宗故違者。據至
T2271_.68.0557a01: 實道理。因言自許故違於他宗。故因自許
T2271_.68.0557a02: 言亦得無過也。即如唯識論中置是因云
T2271_.68.0557a03: 樂大乘者。明是自許。許能顯示無顛倒故
T2271_.68.0557a04: 違他宗。他宗不許大乘顯無我理故。言以
T2271_.68.0557a05: 彼故違者。以牒因故違。小乘言大乘不能
T2271_.68.0557a06: 顯無我理。故因置自許言也。言不極理置
T2271_.68.0557a07: 自亦得者。意云。非不違他宗須置自許
T2271_.68.0557a08: 之言。反顯違他宗須置自許言也。意説。
T2271_.68.0557a09: 不以至極道理違他宗。何須因置自許之
T2271_.68.0557a10: 言。言又因明理不簡有過者。意説。因明道
T2271_.68.0557a11: 理不簡即有過也。言置自許簡共許無過
T2271_.68.0557a12: 者。意云。因置自許之言。簡他隨一不成。如
T2271_.68.0557a13: 言簡共許無過者非也。又云。簡他不成。
T2271_.68.0557a14: 欲令他許自因上是極成即無過也。夫論
T2271_.68.0557a15: 立自他共量。因喩立敵皆倶共許。設有自他
T2271_.68.0557a16: 不許。即因置自許言簡令他信從。即因無
T2271_.68.0557a17: 過。亦得名共許也。是故自他共三種量。因
T2271_.68.0557a18: 喩皆倶共許云云
T2271_.68.0557a19: 裏書引記云。問。共量因中置自許言。雖不
T2271_.68.0557a20: 違唯識。違於因明。璟法師決定相違量中。
T2271_.68.0557a21: 著自許言。何故即爲過耶。答。因明道理。立
T2271_.68.0557a22: 者立自他共三量。能破之家必須隨立者三
T2271_.68.0557a23: 量著過。不可立者立共。破者立自。前本
T2271_.68.0557a24: 唯識量據共作法。彼璟法師。能破量中因據
T2271_.68.0557a25: 自義置自許言爲失。若據立者。自共量中
T2271_.68.0557a26: 著自許言。一向無過云云
T2271_.68.0557a27:   兩倶不成無隨一并猶預之事
T2271_.68.0557a28: 纂云。且兩倶不成必無自他以疑・決異
T2271_.68.0557a29: 云云 同疏心也
T2271_.68.0557b01:   兩倶不成有自他共許依不成之事
T2271_.68.0557b02: 又云。頗有兩倶不成亦自他共以宗異故
T2271_.68.0557b03: 云云
T2271_.68.0557b04:   尋云。兩倶不成亦有所依不成者。豈不
T2271_.68.0557b05: 違此四皆別之文*耶
T2271_.68.0557b06:   自隨一并他猶預不成之事
T2271_.68.0557b07: 又云。頗有自隨一不成亦自他共猶預但疑
T2271_.68.0557b08: 種姓爲有無耶云云
T2271_.68.0557b09:   自所依不成并自能別不成自隨一不成
T2271_.68.0557b10: 亦自所依不成之事
T2271_.68.0557b11: 又云。如經部師對勝論立唯彼宗有云云
T2271_.68.0557b12:   尋云。實有能別。經部亦許之。何有自能
T2271_.68.0557b13: 別不成耶。依之論疏中不見此説
T2271_.68.0557b14: 又上下再列自所依不成豈非重言*耶
T2271_.68.0557b15: 可見他本
T2271_.68.0557b16: 裏書云。言自所別不成自隨一不成自所依
T2271_.68.0557b17: 不成等者。經部師不立虚空故。有所別不
T2271_.68.0557b18: 成也。不立徳句故。有自隨一不成也。若
T2271_.68.0557b19: 亦許因言者。有自所依不成。又有本云。自
T2271_.68.0557b20: 能別不成者。不爾也。經部云。極微實有。麁
T2271_.68.0557b21: 色假有云云故能別言實有者。非成過也云云
T2271_.68.0557b22:   自隨一不成并他共所依不成之事
T2271_.68.0557b23: 又云。自隨一不成亦他所依不成自隨一是
T2271_.68.0557b24: 倶無所依云云
T2271_.68.0557b25:   尋云。似違疏釋。故疏云
T2271_.68.0557b26: 裏書云。疏中云。問。諸兩倶不成○體性無亂
T2271_.68.0557b27: 云云今纂主且依古師作此諸句云云
T2271_.68.0557b28:   問。有猶預不成之量。可有所依不成耶。
T2271_.68.0557b29: 進云。有云云付之。猶預有所依有法。所依
T2271_.68.0557c01: 無有法。何有並之義。依之疏破古師義。
T2271_.68.0557c02: 必無此義云云如何
T2271_.68.0557c03: 纂云。問。有自猶預不成亦自他共所依不成
T2271_.68.0557c04: 非疑有法即是此過云云
T2271_.68.0557c05:   問。宗家心。爲入無餘依之人。決定不説
T2271_.68.0557c06: 法可云耶。進云。説不説之義難決定云云
T2271_.68.0557c07: 付之。入無餘之人。灰身滅智。非有情數。
T2271_.68.0557c08: 若爾決定不説法可云。何云説不説難
T2271_.68.0557c09: 定耶
T2271_.68.0557c10: 又云。如大乘人對薩婆多立。已入無餘人
T2271_.68.0557c11: 決知不説。故自猶預不成云云
T2271_.68.0557c12:   問。大乘師對薩婆多立量云。他方佛聲
T2271_.68.0557c13: 定唯是善。大乘者耳所聞故云云爾者可
T2271_.68.0557c14: 有自猶預不成耶
T2271_.68.0557c15: 又云。自猶預不成亦自所依不成者。如薩婆
T2271_.68.0557c16: 多對大乘立。他方佛聲亦有分全。皆准思
T2271_.68.0557c17: 云云
T2271_.68.0557c18:   尋云。大乘者既許他方佛聲大乘者耳所
T2271_.68.0557c19: 聞。豈有猶預不成耶。況薩婆多對大乘
T2271_.68.0557c20: 立量。云他方佛聲定有不善。大乘者耳
T2271_.68.0557c21: 所聞性故之時。有自猶預。不云他及共。
T2271_.68.0557c22: 知於大乘師此義決定云事
T2271_.68.0557c23: 問。付因三相相對四句分別。且遍是宗法
T2271_.68.0557c24: 性・非同品定有性・非異品遍無性者。即法
T2271_.68.0557c25: 差別相違因也云云爾者可許此義耶。進
T2271_.68.0557c26: 云。不許也。付之。叶道理
T2271_.68.0557c27: 斷云。有人作四句中豈非假他亦受用耶
T2271_.68.0557c28: 云云
T2271_.68.0557c29:   問。有人立量云。假立無爲常。以非作故
T2271_.68.0558a01: 云云此量以龜毛可爲因同品耶。進云。
T2271_.68.0558a02: 不爾。付之。龜毛既非作之物也。何非因
T2271_.68.0558a03: 同品耶
T2271_.68.0558a04: 斷云。有人云。假立無爲常。以非作故
T2271_.68.0558a05: 所作體。非因同品云云
T2271_.68.0558a06:   問。論中不定有六心何
T2271_.68.0558a07: 明燈抄云。問。夫立不定不過三相。然則應
T2271_.68.0558a08: 立三不定。謂一同異非有。是不共不定。違
T2271_.68.0558a09: 第二相故。二同異倶有。即餘五中除決定
T2271_.68.0558a10: 因四不定是。違第三相故。三立相違決定
T2271_.68.0558a11: 不定。何故立有六不定耶。答。夫論不定
T2271_.68.0558a12: 約同異品因轉不轉。分全有殊。立五不定。
T2271_.68.0558a13: 由全轉故立共不定。由全不轉立不共不
T2271_.68.0558a14: 定。由分轉故。立同品一分轉異品遍・異品
T2271_.68.0558a15: 一分同品遍・倶品一分。又宗互乖反名相違。
T2271_.68.0558a16: 因喩各成稱決定。立相違決定不定。故有
T2271_.68.0558a17: 六也。故理門云。所餘五種因及相違皆不決
T2271_.68.0558a18: 定。是疑因義云云 略纂三全同之
T2271_.68.0558a19:   問
T2271_.68.0558a20: 疏云。因三相中。後二相過不定成故。名爲
T2271_.68.0558a21: 不定云云
T2271_.68.0558a22:   尋云。似違若相違者。應無有因之理門
T2271_.68.0558a23: 論之文如何
T2271_.68.0558a24: 問。以相違決定名不定因之義如何
T2271_.68.0558a25: 又云。若二別因。三相雖定名相違決定
T2271_.68.0558a26: 云云
T2271_.68.0558a27:   問。論云。如言聲常。所量性故爾者比
T2271_.68.0558a28: 量心之所量性云歟
T2271_.68.0558a29: 略纂云。謂聲論者立聲常宗。所量性故。此宗
T2271_.68.0558b01: 有法爲現比量之所量度。名所量性云云
T2271_.68.0558b02: 文軌疏二云。言此聲爲現比二量心及心法
T2271_.68.0558b03: 所量度也云云
T2271_.68.0558b04:   問。以龜毛等可爲常宗異品耶
T2271_.68.0558b05: 略纂云。此聲常宗以虚空等一切常法爲其
T2271_.68.0558b06: 同品。以瓶瓮龜毛等非常住故即名無常
T2271_.68.0558b07: 爲其異品云云
T2271_.68.0558b08: 文軌疏二云。問。龜毛等無。爲是何品。答。此
T2271_.68.0558b09: 中既以常住爲宗。龜毛等無非常住故即
T2271_.68.0558b10: 名無常。異品攝也云云 明燈抄引之
T2271_.68.0558b11:   共不定有九之事
T2271_.68.0558b12: 疏云。然諸比量略有三種。一他。二自。三共
T2271_.68.0558b13: 如論所説即共共也云云
T2271_.68.0558b14: 前記云。疏他比量九者。於自他共中
T2271_.68.0558b15: 各有三。且自中三者。一自。二他。三共。自者。
T2271_.68.0558b16: 於自宗中立自道理。名自比。他者。將自宗
T2271_.68.0558b17: 義成他宗義。名他比。共者。將自宗義對
T2271_.68.0558b18: 敵者説。即名爲共。共者。以對敵邊得共
T2271_.68.0558b19: 名也。他中三者。一准此作法可解云云
T2271_.68.0558b20: 邑記云。疏然諸比量合有九共等者。如疏
T2271_.68.0558b21: 所陳對數論云汝我無常等者。此是唯他
T2271_.68.0558b22: 比中他共不定也。若他比中共共不定者。
T2271_.68.0558b23: 如立前宗汝我無常。所量性故。如色等。所
T2271_.68.0558b24: 量性因兩共許故。此因於色等同喩。自性眞
T2271_.68.0558b25: 如異喩之上。皆得有故。若他比中自共不
T2271_.68.0558b26: 定者。如言汝我非實。許非常故。如瓶等。
T2271_.68.0558b27: 佛法假我唯無常故。此無常因假實二品皆
T2271_.68.0558b28: 得有故。或云。汝我應非受者以非常故。非
T2271_.68.0558b29: 受者宗以外色等爲同品。第八識爲異品。
T2271_.68.0558c01: 非常之因於彼遍者。此犯他中之自共不定
T2271_.68.0558c02: 也。自比三者。如疏所別數論我我是常者。
T2271_.68.0558c03: 即自中自共不定也。自中共共不定者。宗
T2271_.68.0558c04: 喩同前。因云所量性故是也。自中他共不
T2271_.68.0558c05: 定者。彼師對大乘云我我能受果。因云能
T2271_.68.0558c06: 慮境故。如汝藏識。此因亦於異品六識而
T2271_.68.0558c07: 轉故。是共不定也。共比三者。如論所説。即
T2271_.68.0558c08: 共中共共不定也。如勝論對聲論立聲無
T2271_.68.0558c09: 常。徳句攝。如覺樂等。然彼自許數量等十
T2271_.68.0558c10: 徳通常。即是異品因於彼轉故。是共中自
T2271_.68.0558c11: 共不定也。若聲對勝立聲爲常。許徳句攝
T2271_.68.0558c12: 故。如一數一別性等。此即共中共不定也云云
T2271_.68.0558c13: &T073005;注抄下卷云。合有九量者。古今抄記及
T2271_.68.0558c14: 講説者。未見説處余雖不敏。頗亦能申。且
T2271_.68.0558c15: 自三者。三宗皆自教中法。名之爲自。因喩
T2271_.68.0558c16: 取自他共法。即成三別。且初自自者。勝論
T2271_.68.0558c17: 云。自許實意常。能有徳故。如空實。異喩如
T2271_.68.0558c18: 業。宗因喩皆取自宗法。故名自自。第二自
T2271_.68.0558c19: 他者。如數論對大乘立。自許自性常。因云
T2271_.68.0558c20: 有三徳故。徳體雖別。三名且同。同喩如汝
T2271_.68.0558c21: 涅槃。異喩如汝不相應行。第三自共者。數論
T2271_.68.0558c22: 對大乘云。自許我常。因云二十五諦隨一攝
T2271_.68.0558c23: 故。同喩如自性。異喩如業。他三量者。宗皆
T2271_.68.0558c24: 他法。名之爲他。且他他者。大乘對數論云。
T2271_.68.0558c25: 汝自性無常。因云能變故。同喩如五唯量。
T2271_.68.0558c26: 異喩如汝神我。第二他自者。勝論對數論
T2271_.68.0558c27: 立。汝空大常。數論計空從聲生。變成耳根。
T2271_.68.0558c28: 轉變無常故。故今立常。因云有徳能故。數
T2271_.68.0558c29: 論一一法皆具三徳。勝論空實。有徳故。同
T2271_.68.0559a01: 喩如自許實意。異喩如自許業。第三他共
T2271_.68.0559a02: 者。大乘對數論立。汝自性無常。因云二十
T2271_.68.0559a03: 五諦隨一攝故。同喩如五。異喩如汝神我。
T2271_.68.0559a04: 共三量者。三宗皆是共法。且共自者。大乘
T2271_.68.0559a05: 對聲顯立。聲無常。自許所作性故。同喩化
T2271_.68.0559a06: 身。異喩如法身。第二共他者。聲論對大乘
T2271_.68.0559a07: 立。聲常。無質礙故。同喩如汝法身。異喩如
T2271_.68.0559a08: 汝化身。第三共共者。如論所説云云
T2271_.68.0559a09: 明詮云。仁徳云。一他共者。於他比量而他
T2271_.68.0559a10: 共不定。是過也。二自共者。於自比量。而自
T2271_.68.0559a11: 共不定。此過也。三共共者。於共比量。而共
T2271_.68.0559a12: 共不定。是過也云云言今此擧三者。備云。今
T2271_.68.0559a13: 此疏文但擧三共。即下文云。一他共等。自他
T2271_.68.0559a14: 共三量中。各擧正失限也云云
T2271_.68.0559a15:   尋云。自他共者。立敵之中望誰人*耶
T2271_.68.0559a16: 又云。凡因明法。他比量中。以他不定及共不
T2271_.68.0559a17: 定爲失。自不定不爲失。故疏不擧敵者爲
T2271_.68.0559a18: 他。立者爲自。自比量中。以自不定及共不
T2271_.68.0559a19: 定爲失。他不定不爲失。故疏不明。立者爲
T2271_.68.0559a20: 自。敵者爲他。共比量中。以自不定及共不
T2271_.68.0559a21: 定爲失。他不定不爲失。立者爲自。敵者爲
T2271_.68.0559a22: 云云
T2271_.68.0559a23:   此文因明之軌轍也。尤可學之云
T2271_.68.0559a24: 義骨下云。問。因明法。但言初立量者爲自。
T2271_.68.0559a25: 敵者爲他。而不謂立能違量人爲自。本量
T2271_.68.0559a26: 者爲他耶。答。亦得爾也。問。據立量破可
T2271_.68.0559a27: 爾。若約顯過破者何。答。顯過亦准立量可
T2271_.68.0559a28: 知也。問。定立敵名自他者何過耶。答。違論
T2271_.68.0559a29: 文云能立與能破及似唯悟他之文也云云
T2271_.68.0559b01: 論初文云
T2271_.68.0559b02:   問。相違決定依因三相出來過*耶
T2271_.68.0559b03: 疏云。初五過中。唯第二過非遍無故。後一
T2271_.68.0559b04: 竝非。至下當悉云云
T2271_.68.0559b05: 明詮噵云。言後一竝非者。意云。相違決定之
T2271_.68.0559b06: 所作・所聞二因。竝非因三相過也云云
T2271_.68.0559b07:   今案。以此可言。九句不攝相違決定之
T2271_.68.0559b08:
T2271_.68.0559b09: 尋云。若爾依何出來*耶
T2271_.68.0559b10: 義骨上云。又九句意。有遍是宗法性義之因
T2271_.68.0559b11: 同異。有過無過爲句。相違決定非由因生
T2271_.68.0559b12: 失故不關也。問。若不依因生者。依何生
T2271_.68.0559b13: 失。答。依人生失也。問。意如何。答。所聞因對
T2271_.68.0559b14: 勝論時。具三支而成相違決定。對餘人時
T2271_.68.0559b15: 不成也。問。何故爾耶。答。勝論立有聲性
T2271_.68.0559b16: 常。餘師不立聲性故爾也。問。對餘人時。
T2271_.68.0559b17: 三支不具作法何。答。九句中第五句也云云
T2271_.68.0559b18: 第十八帖卷首表紙裏
T2271_.68.0559b19:   略記云。猶者犬也。預者前也。猶如犬子
T2271_.68.0559b20: 在於前行。至於岐路以待人故。今時猶
T2271_.68.0559b21: 預亦復如是。至於雲烟霧等至決定故
T2271_.68.0559b22: 名猶預
T2271_.68.0559b23: 因明大疏抄卷第十八
T2271_.68.0559b24:   右第十八帖内二十四葉。自問此宗此因至因三相
T2271_.68.0559b25: 中後二相。癸丑冬十一月十六日十七日書寫了。就
T2271_.68.0559b26: 以原本校正已畢
T2271_.68.0559b27: 剩得五葉。十九日書寫。翌日二十日早粥以原本
T2271_.68.0559b28: 校正了
T2271_.68.0559b29:
T2271_.68.0559c01:
T2271_.68.0559c02: 因明大疏抄卷第十九 (第十九帖)
T2271_.68.0559c03:
T2271_.68.0559c04:   宗因各有寛狹之事
T2271_.68.0559c05: 又所量性因可成正因耶
T2271_.68.0559c06: 疏云。然宗有二。一寛二狹有此簡略即便
T2271_.68.0559c07: 無失云云
T2271_.68.0559c08:   尋云。若置耳心心所之簡別無過者。若
T2271_.68.0559c09: 爾聲常宗可成立耶
T2271_.68.0559c10: 前記云。疏寛因成寛宗等者。且如佛法立聲
T2271_.68.0559c11: 無我宗。所量性故因。除聲以外一切無我之
T2271_.68.0559c12: 法。皆爲同喩。即攝一切常無常法爲同
T2271_.68.0559c13: 喩。無有一法是我者可爲異喩。因不濫行。
T2271_.68.0559c14: 得名正量。若其狹因能成狹宗。如成立聲
T2271_.68.0559c15: 爲無常。擧所作勤勇二因皆得。若以此二
T2271_.68.0559c16: 因成聲無我。即是狹因成立寛宗。一切諸
T2271_.68.0559c17: 法皆爲同品。因於同品雖不遍轉。因不濫
T2271_.68.0559c18: 行亦成正因。疏耳心心所所量性等者。雖
T2271_.68.0559c19: 復以耳心所之法簡別於餘。然此之量唯
T2271_.68.0559c20: 得聲勝相對而作。以此二有聲性故。若
T2271_.68.0559c21: 對餘宗闕無因喩云云
T2271_.68.0559c22: 明詮立云。言若簡略即便無失者。解云。如
T2271_.68.0559c23: 聲論師對勝論師立宗云。聲常耳心心
T2271_.68.0559c24: 所所量性故猶如聲性。若如是簡略立時。
T2271_.68.0559c25: 即無共不定失也。但有相違決定失耳云云
T2271_.68.0559c26: 明燈抄云。然宗寛狹及因寛狹。有其二類。
T2271_.68.0559c27: 一約同異二品以分寛狹。二約内外兩宗
T2271_.68.0559c28: 以分寛狹。初二品寛狹者。無我等宗名寛。
T2271_.68.0559c29: 無常等宗名狹。所量等因名寛。所作等因名
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