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因明大疏抄 (No. 2271_ 藏俊撰 ) in Vol. 68

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T2271_.68.0532a01: 掌珍論就勝義諦。立無爲皆非實有。此所
T2271_.68.0532a02: 立宗違前自量。由依勝義宗過收。上明
T2271_.68.0532a03: 比量相違過也。又如掌珍論叙外難
T2271_.68.0532a04: 若就眞性一切有爲皆無有實。是立宗義。
T2271_.68.0532a05: 此所説言亦*復攝在有法中故。同諸有爲
T2271_.68.0532a06: 亦應實。若所説言非實者。有爲亦應
T2271_.68.0532a07: 皆非實。此言破自所立宗義。名自言
T2271_.68.0532a08: 立宗過失。論主解云。就世俗性眼等
T2271_.68.0532a09: 勝義諦彼皆空。故無宗中違自言
T2271_.68.0532a10: 此明自語相違過也。故勝義言簡初五過
T2271_.68.0532a11: 云云
T2271_.68.0532a12:   今案。准此等文。以勝義簡別自教相
T2271_.68.0532a13: 違過歟。若爾疏文釋彼特違害前所引經
T2271_.68.0532a14: 歟。可
T2271_.68.0532a15: 問。清辨比量可廣百論所立比量
T2271_.68.0532a16: 明燈抄云。廣百論第六卷云。諸有爲法從
T2271_.68.0532a17: 生故。猶如幻事。非實有體。諸無爲法亦非
T2271_.68.0532a18: 實有。以無生故。猶如龜毛。二論比量爲
T2271_.68.0532a19: 異。解云。有二説。一興云。掌珍云空。廣百
T2271_.68.0532a20: 論云實有體義既有殊。故以爲異。如
T2271_.68.0532a21: 唯識云。外道毀謗染淨因果。亦非全無
T2271_.68.0532a22: 但執非實故。空與非實義有別故。此義意
T2271_.68.0532a23: 云。廣百不依他法體。但排遍計。掌珍皆
T2271_.68.0532a24: 有無爲體。故二論別。曉云。廣百比量不
T2271_.68.0532a25: 掌珍。清辨宗意。諸法皆空故説空宗。無
T2271_.68.0532a26: 異法喩云云
T2271_.68.0532a27: 因明大疏抄卷第十五
T2271_.68.0532a28: 時癸丑十一月初七初八書寫。初九日以寫本一校了
T2271_.68.0532a29:
T2271_.68.0532b01:
T2271_.68.0532b02: 因明大疏抄卷第十六 (第十六帖)
T2271_.68.0532b03:
T2271_.68.0532b04:   問。以學者世間世間相違過耶」
T2271_.68.0532b05: 疏云。上説名爲非學世間是世間所
T2271_.68.0532b06: 云云
T2271_.68.0532b07:   尋云。淺深二義者何等耶
T2271_.68.0532b08: 明燈抄云。然此義中略有二義。一者深妙義。
T2271_.68.0532b09: 立者在於深學衆中立時違世。二者麁淺
T2271_.68.0532b10: 義。牧牛人等世間共計。立者在此牧牛人
T2271_.68.0532b11: 等衆中立時違此世間。其義不同。違自教
T2271_.68.0532b12: 者。不傍證。但出過人執彼本宗分明教
T2271_.68.0532b13: 彼所立。即違自教故不同也。若唯
T2271_.68.0532b14: 淺義亦得名違世等者。淺義者。如色等是
T2271_.68.0532b15: 有・懷兔月等。深義者。如勝義理・依他事等
T2271_.68.0532b16: 云云
T2271_.68.0532b17: 後記云。問。此中何是淺。何是深義耶。答。淺
T2271_.68.0532b18: 謂内外教中。共所習學所知麁法。深者唯内
T2271_.68.0532b19: 教中。知者所了。非世間攝。若立論者叙違
T2271_.68.0532b20: 淺深二種。亦合違世間。但違世義淺從
T2271_.68.0532b21: 深爲名。但名違教也。若唯淺義亦得名爲
T2271_.68.0532b22: 違教。但違教義微。從勝爲名。但名違世間
T2271_.68.0532b23: 也。各隨勝名。爲偏彰一號故。有亦字
T2271_.68.0532b24: 云云
T2271_.68.0532b25:   問。於自語相違全分四句。爾者違
T2271_.68.0532b26: 他句體何物耶
T2271_.68.0532b27: 疏云。若有教名爲自語自教自
T2271_.68.0532b28: 云云
T2271_.68.0532b29:   尋云
T2271_.68.0532c01: 明詮噵云。問。約順世外道。若言四大時。必
T2271_.68.0532c02: 實也。非トイフ實時。非四大也。然物四大
T2271_.68.0532c03: トイフ實時。實非實トイフニ成。故成セハ自語相
T2271_.68.0532c04: 。聲論師立聲無常時。亦成自語相違耶。
T2271_.68.0532c05: 答。聲論云聲名常。而常即不聲。其常物
T2271_.68.0532c06: 必聲故。故知常即不無常也。問。若五
T2271_.68.0532c07: 頂立有性應非有性。亦應自語相違。答。有
T2271_.68.0532c08: 非有トハ。有性實等外非有トイハントス
T2271_.68.0532c09: 是故非自語相違云云 仁説
T2271_.68.0532c10: 明燈抄云。若有依教名爲自語等者。依
T2271_.68.0532c11: 所説自語相違。即有四句。若不教。即無
T2271_.68.0532c12: 諸句。但有有法與法相反。全分一分。得
T2271_.68.0532c13: 兩句更無餘句云云
T2271_.68.0532c14: 又云。今此四句取璧師文録之。所
T2271_.68.0532c15: 知。賓師理門疏云。璧法師立四句云。一
T2271_.68.0532c16: 者違自語他。如順世外道對空論。立
T2271_.68.0532c17: 大無實。若言四大必非無實。若言無實
T2271_.68.0532c18: 四大。以其四大順世自宗體不空故。非
T2271_.68.0532c19: 是無實。即是違自教之自語。賓師破云。今詳
T2271_.68.0532c20: 然。凡法・有法即自相反。不更尋自他
T2271_.68.0532c21: 教宗。名爲語相違。若要待自他教宗
T2271_.68.0532c22: 方有乖反。即應勝論立聲爲常非自教
T2271_.68.0532c23: 過云。若言聲者。即非是常。若言
T2271_.68.0532c24: 者即非是聲。應是自語相違中攝。故知順
T2271_.68.0532c25: 世四大無實。及勝論立聲爲常。是自教相
T2271_.68.0532c26: 違。非語相違中攝。故自語中但有有法與
T2271_.68.0532c27: 法相反。全分一分。得兩句。更無餘句
T2271_.68.0532c28: 已上璧師。基亦被破。故今救云。石女無
T2271_.68.0532c29: 子。世所共知。我母石女。自語乖反。故名
T2271_.68.0533a01: 。自許聖言名爲自教。聲是無常トハ勝論
T2271_.68.0533a02: 所説。學勝論者言聲是常。違自聖言
T2271_.68.0533a03: 自教。凡法・有法即自乖反。名自語違。立
T2271_.68.0533a04: 時。即自乖反。名自教違。未
T2271_.68.0533a05: 他教宗方違其教。纔立宗義即違自教。豈
T2271_.68.0533a06: 自語相違過失。由此當知。依於教
T2271_.68.0533a07: 諸句也。以違自教自語非他者。即是違
T2271_.68.0533a08: 自教之自語他也云云
T2271_.68.0533a09:   問。違他語自句體何物耶
T2271_.68.0533a10: 疏云。有違他語必非彼我云云
T2271_.68.0533a11:   尋云
T2271_.68.0533a12: 問。付似宗九過。且現量相違可猶預
T2271_.68.0533a13: 現量相違
T2271_.68.0533a14: 明詮噵云。問。約自語相違。有決定及猶預
T2271_.68.0533a15: 者。前現量相違等四亦有決定現量相違等。
T2271_.68.0533a16: 猶預現量相違等耶。答。無也。唯約自語相
T2271_.68.0533a17: 二也。其理爾故云云
T2271_.68.0533a18:   問。金七十論誰人造耶又數論傳法人者何等耶
T2271_.68.0533a19: 明燈抄云○傳法六人。其第六人名自在黒
T2271_.68.0533a20: 金七十論。故彼論云。迦毘羅仙初出
T2271_.68.0533a21: 。一法。二智。三離欲。四自在。得此智已。
T2271_.68.0533a22: 大悲説。護持此智。爲他。由慈悲
T2271_.68.0533a23: 故。先爲阿修利略説此法。最初唯闇生。此
T2271_.68.0533a24: 闇中有智*因即是人。有人未
T2271_.68.0533a25: 智。故稱爲田。次廻轉變異。此第一轉生。乃
T2271_.68.0533a26: 至解脱。阿修利仙爲般尸訶略説亦如是。
T2271_.68.0533a27: 是般尸訶廣説此智。有六十千偈。次第乃至
T2271_.68.0533a28: 婆羅門。姓拘式。名自在黒。抄集出七十偈
T2271_.68.0533a29: 偈曰。弟子次第來。傳受大師智。自在
T2271_.68.0533b01: 黒略説。已知實義本。弟子次第來傳受大
T2271_.68.0533b02: 師智者。是智者從迦毘羅來至阿修利。阿
T2271_.68.0533b03: 修利傳與般尸訶。般尸訶傳與褐伽。褐
T2271_.68.0533b04: 伽*羅傳與優樓。優樓佉傳與跋婆利
T2271_.68.0533b05: 跋婆利與自在黒。如是次第自在黒得
T2271_.68.0533b06: 此智。見大論難受持故。略抄七十偈
T2271_.68.0533b07: 前説。三苦所逼故。欲苦因等故
T2271_.68.0533b08: 説。自在黒略説。已知實義本。問。若金七
T2271_.68.0533b09: 十論是自在黒造者。何故彼論首題云此是
T2271_.68.0533b10: 外道迦毘羅仙人所造。豈翻譯家搆虚言耶。
T2271_.68.0533b11: 答。首題注者未誰注。爲シハ譯家語。爲シハ
T2271_.68.0533b12: 餘人語。是故不以爲誠證云云
T2271_.68.0533b13:   問。疏云。一一皆有三種徳云云智周何
T2271_.68.0533b14: 之耶
T2271_.68.0533b15: 後記云。一一皆有三種徳故者。意云。所成
T2271_.68.0533b16: 法上。一一皆有能成三徳云云 孝仁記同
T2271_.68.0533b17:   尋云。見疏文。薩埵等一一皆有三徳
T2271_.68.0533b18:
T2271_.68.0533b19: 前記云。疏薩埵等一一皆有三徳者。黄貪樂。
T2271_.68.0533b20: 赤嗔苦。黒癡捨云云
T2271_.68.0533b21: 明詮引備云。薩埵具三徳。謂薩埵・剌奢・答
T2271_.68.0533b22: 摩。即薩埵等一一各三徳云云
T2271_.68.0533b23:   數論神我之事
T2271_.68.0533b24: 明燈抄云。然彼我思行蘊所攝。論其我義。體
T2271_.68.0533b25: 蘊所收。故彼宗我亦是即蘊。亦是離蘊。
T2271_.68.0533b26: 彼説眞我能有思慮。受用三徳所成大等
T2271_.68.0533b27: 二十三法。故言我是思受用三徳所成大
T2271_.68.0533b28:
T2271_.68.0533b29:   尋云。若如此釋者。可亦即亦離我
T2271_.68.0533c01: 歟。可
T2271_.68.0533c02:   問
T2271_.68.0533c03: 疏云。有倶一分能別不成自性起。兩
T2271_.68.0533c04: 皆無故云云
T2271_.68.0533c05:   尋云。同類所生之能別可不極成過。同
T2271_.68.0533c06: 類因所生。敵成シテ立不成。同異性所生。立
T2271_.68.0533c07: シテ敵不成。例如是無常故因。轉變・滅
T2271_.68.0533c08: 壞異。故有自他隨一不成
T2271_.68.0533c09: 明詮導云。佛弟子所立同類是同類因。勝論
T2271_.68.0533c10: 所立是同異性云云
T2271_.68.0533c11:   問。疏云。此二・四句唯倶成是。餘皆非
T2271_.68.0533c12: 云云心何
T2271_.68.0533c13: 尋云。一分四句之中倶成句。可是非
T2271_.68.0533c14: 如何
T2271_.68.0533c15: 邑記云。疏此二四句唯倶是成者。謂第四句
T2271_.68.0533c16: 倶非能別不成。前文不列。唯此句是。餘句
T2271_.68.0533c17: 皆非。其倶非一分能別不成。此句當前全中
T2271_.68.0533c18: 第三・第四句。可是及非云云
T2271_.68.0533c19: 明燈抄云
T2271_.68.0533c20:   問
T2271_.68.0533c21: 疏云。即前數論立神我諦佛法有思。是心
T2271_.68.0533c22: 所故云云
T2271_.68.0533c23:   尋云。思我之思若思心所者。豈不
T2271_.68.0533c24:
T2271_.68.0533c25: 問。可非即非離我執又同佛弟子可
神我
T2271_.68.0533c26: 疏云。唯有法佛之弟子多分不立。除
T2271_.68.0533c27: 量等。餘皆無故云云
T2271_.68.0533c28: 後記云。唯有法我至餘皆無故者。意云。二十
T2271_.68.0533c29: 部中。准宗輪論。有犢子・正量等五部。皆計
T2271_.68.0534a01: 有故。言佛之弟子多分不立。少分五部立也。
T2271_.68.0534a02: 問。准二十部主。皆是無學。何言我。答。彼
T2271_.68.0534a03: 宗中有凡夫執。從主爲名。故言我。或
T2271_.68.0534a04: 可。部主未無學已前有我。從因爲名。
T2271_.68.0534a05: 故無過也。問。内道外道皆計我。我既不
T2271_.68.0534a06: 無。外道何別。答。我名雖同。執行相異。外道
T2271_.68.0534a07: 妄執或如芥子。或如虚空。或指節等。種種
T2271_.68.0534a08: 不同。今此准論中破。唯有非即非離計也。
T2271_.68.0534a09: 故與不
T2271_.68.0534a10: 明詮噵云。言除正量等等者。正量部。犢子部
T2271_.68.0534a11: 凡夫時。立我執故。除此等部也。今成
T2271_.68.0534a12: 聖時。我執不立。然不無我。若言無我
T2271_.68.0534a13: 彼部云云
T2271_.68.0534a14: 智度論三十一云。或有利根梵志。求諸法實
T2271_.68.0534a15: 。不老病死。著種種法相。爲是故説
T2271_.68.0534a16: 。所謂先尼梵志不五衆即是實。亦不
T2271_.68.0534a17: 五衆是實
T2271_.68.0534a18:   問。所別不成作法如何。論云。所別不極成
T2271_.68.0534a19: 者。如佛弟子對數論師我是思
T2271_.68.0534a20: 云。我之名通眞假。何云爾耶。又正量部立
T2271_.68.0534a21: 我故除之者。實我歟。假我歟。可
T2271_.68.0534a22:
T2271_.68.0534a23: 前記云。問。凡因明法。因喩皆不分別。今言
T2271_.68.0534a24: 其我通眞及假。假我佛法亦許有。如何得
T2271_.68.0534a25: 是所別不成。答。他言我者。談至實我。若是
T2271_.68.0534a26: 假我。即是相符。故標我言。即知眞我故是所
T2271_.68.0534a27: 別。言虚空等亦皆准。若置言簡。無
T2271_.68.0534a28: 也。若爾下云有性。何故不是所別不成。答。
T2271_.68.0534a29: 即・離雖別。倶是實有。故言有時。無所別
T2271_.68.0534b01: 。不於我。若爾即・離雖別。有言同故。所
T2271_.68.0534b02: 別得成。假・實雖異。我言同故。所別應成。
T2271_.68.0534b03: 答。論略指法。據實皆合言簡之。思
T2271_.68.0534b04: 云云
T2271_.68.0534b05:   准此文。論可神我是思歟。若爾必爲
T2271_.68.0534b06: 我用之能別可假實故有意許
T2271_.68.0534b07: 邑記云。問。聲有常無常。佛法許無常聲
T2271_.68.0534b08: 而所別乃成。我既通眞假。佛法許假我
T2271_.68.0534b09: 所別何得不成。答。聲雖無常。佛法許有。故
T2271_.68.0534b10: 所別成。我據五蘊和合。寄言詮目。佛法
T2271_.68.0534b11: 假説爲我。本無我體。猶如龜毛。故彼立我
T2271_.68.0534b12: 佛法不許。問。一切諸法皆是寄言詮表。何
T2271_.68.0534b13: 獨我耶。答。如色聲等。雖言詮。即有
T2271_.68.0534b14: 言之下所目。我即不然。故不例。問。龜
T2271_.68.0534b15: 毛言下亦無所目。設若立爲有法。此豈所別
T2271_.68.0534b16: 不成。答。龜毛無體。立敵同許。設有之。
T2271_.68.0534b17: 所別過。又立乃相符。符必無立者故例
T2271_.68.0534b18: 云云
T2271_.68.0534b19: 明燈抄云。問。有法我佛之弟子不立者。佛法
T2271_.68.0534b20: 亦許假我故。云何所別不極成耶。答。具
T2271_.68.0534b21: 神我。略故不擧。故應師云。對佛弟
T2271_.68.0534b22: 宗義神我是思。神我爲所別。是思
T2271_.68.0534b23: 能別。是思能別自他共許。神我所別他不
T2271_.68.0534b24: 極成。以佛法宗無神我云云
T2271_.68.0534b25: 疏云。有自所別不成非他。如佛弟子對
T2271_.68.0534b26: 我是無常。是無常法彼此許有。有法
T2271_.68.0534b27: 神我自所成。今此有法汝執。*故
T2271_.68.0534b28: 是宗過。有簡便無云云
T2271_.68.0534b29: 明燈抄云。此疏文中。無常法彼此許有。有法
T2271_.68.0534c01: 神我自所不成。宗中既云我是無常。釋成文
T2271_.68.0534c02: 有法神我。明知論云説我是思即略
T2271_.68.0534c03: 云云
T2271_.68.0534c04: 下文云倶不極成之處義應神我爲和合
T2271_.68.0534c05: 句因縁。以佛法宗許假我及假和合
T2271_.68.0534c06: 云云
T2271_.68.0534c07:   此等文皆似周記
T2271_.68.0534c08:   問。佛弟子對數論師量云。我是無常
T2271_.68.0534c09: 云云爾者可能別不極成過耶。若有者。
T2271_.68.0534c10: 疏上下文。明能別不成之文。不
T2271_.68.0534c11: 作法。隨又擧唯有所別不成作法
T2271_.68.0534c12: *耶。若依之無者
T2271_.68.0534c13: 明詮噵云。言如佛弟子對數論言我是無常
T2271_.68.0534c14: 者。問。無常有二。生滅無常・轉變無常。立
T2271_.68.0534c15: 敵兩倶名互不許。何故不能別不成。若
T2271_.68.0534c16: 此無能別不成者。廣百論數論師立量云。
T2271_.68.0534c17: 覺惠非思。是無常故。猶如色等。此因有
T2271_.68.0534c18: 他隨一不成過。以生滅無常・轉變無常
T2271_.68.0534c19: 故。豈不此文耶。答。准廣百論。此作法
T2271_.68.0534c20: 亦應能別不成。然疏意者。且擧所別不
T2271_.68.0534c21: 成之邊。故不相違云云
T2271_.68.0534c22:   今案。依此疏文。是無常故因。隨一不成。
T2271_.68.0534c23: 眞過之義。可之矣
T2271_.68.0534c24:   犢子部五法藏與般若所説異之事
T2271_.68.0534c25: 明燈抄云。然犢子部立五法藏。三世爲三。
T2271_.68.0534c26: 第四無爲。第五不可説藏。即常我也。正量
T2271_.68.0534c27: 等四部亦與此同。五部同云補特伽羅非
T2271_.68.0534c28: 蘊離蘊。如外道等所計之我。悉皆是無非
T2271_.68.0534c29: 無不可説。不即離之我。即不可説。亦不
T2271_.68.0535a01: 形量大小乃至成佛。此我常在。大乘之中
T2271_.68.0535a02: 亦立五法藏。大般若經第四百九十卷云。又
T2271_.68.0535a03: 此六波羅密多三乘聖衆。能度五種所知
T2271_.68.0535a04: 海岸何等爲五。一者過去。二者未來。三者
T2271_.68.0535a05: 現在。四者無爲。五者不可説。是故菩薩定應
T2271_.68.0535a06: 滿布施等六波羅蜜多已上犢子部
T2271_.68.0535a07: 義何別。解云。未立阿頼耶識教者。般若
T2271_.68.0535a08: 教以前是也。由此般若教多與小乘同説
T2271_.68.0535a09: 六識及五法藏等。而小乘不五法藏中第
T2271_.68.0535a10: 五不可説藏甚深義別計神我不可説
T2271_.68.0535a11: 薩所知不可説藏。即四徳中無我之大我
T2271_.68.0535a12: 也。言雖相似。而義有云云
T2271_.68.0535a13:   問
T2271_.68.0535a14: 疏云。問。若説我是思便無過故。不爾便
T2271_.68.0535a15: 云云
T2271_.68.0535a16:   尋云
T2271_.68.0535a17: 今案。我能詮言必有所詮義。若不簡別
T2271_.68.0535a18: 過故。以言簡之即無過言也。依
T2271_.68.0535a19: 徳義云。若以能詮言
T2271_.68.0535a20: 詮義之時。是神我故。可所別不成
T2271_.68.0535a21: 言不義。設トシテ能詮言之時。可
T2271_.68.0535a22: 有法差別過也。然准周記心。與此義
T2271_.68.0535a23: 別。可
T2271_.68.0535a24: 後記云。此答意云。隨自他比量者。自許
T2271_.68.0535a25: 。有簡別。即便無過。謂我能詮之下
T2271_.68.0535a26: 名有所目。假我眞我既有所目。如色等法
T2271_.68.0535a27: 能詮言必有所詮色等體性。故置言簡
T2271_.68.0535a28: 即無其過。若無言簡。爾者即便成於所別
T2271_.68.0535a29: 之過所以言不爾便違云云
T2271_.68.0535b01: 明燈抄云
T2271_.68.0535b02:   問
T2271_.68.0535b03: 疏云。上二過中。初過名所依不成由是所
T2271_.68.0535b04: 立不能依所依之名云云
T2271_.68.0535b05:   尋云。准論文。初後過者可能別所別
T2271_.68.0535b06: 若爾何以所別能依不成。以能別
T2271_.68.0535b07: 所依不成耶。又由是所立不能依所
T2271_.68.0535b08: 依之名意何
T2271_.68.0535b09: 前記云。疏上二過中至所別有故者。此指
T2271_.68.0535b10: 宗依中極成有法・極成能別前後也。即
T2271_.68.0535b11: 有法初也。後過者。約不極成説。亦
T2271_.68.0535b12: 名所依不成者。此意。有法不極成亦可
T2271_.68.0535b13: 所依不成。今爲對後陳能別不成。只
T2271_.68.0535b14: 所別不成。不所依不成之號。後
T2271_.68.0535b15: 陳亦爾。爲前陳所別不成。只得能別
T2271_.68.0535b16: 不成。不能依不成云云
T2271_.68.0535b17: 後記云。問。若准論辨於二過。即能別所別
T2271_.68.0535b18: 後。何故今言初過亦所依不成。答。
T2271_.68.0535b19: 論文以明先後。但作法先陳後
T2271_.68.0535b20: 以説先後也。此中意云。所別不成亦得
T2271_.68.0535b21: 名爲所依不成。何故論文而不言也。答。縁
T2271_.68.0535b22: 能別不是其過。其能別名必有所別。所以
T2271_.68.0535b23: 所依不成過也。能依不成亦准此解
T2271_.68.0535b24: 所別成故。但名能別不成。不名爲
T2271_.68.0535b25: 依不成也。以能別所別相對爲名故也。由
T2271_.68.0535b26: 是所立不與能依所依之名者。此中意云。即
T2271_.68.0535b27: 能別所別亦名所立。以是不相離宗所
T2271_.68.0535b28: 須之具。相從總名爲所立也。縁相對
T2271_.68.0535b29: 其名。不能依所依之名也。但名能別
T2271_.68.0535c01: 不成・所別不成云云
T2271_.68.0535c02: 明燈抄云。上二過中初過亦*名所依不成等
T2271_.68.0535c03: 者。能・所別過名上二過。言初過者。若能
T2271_.68.0535c04: 別即過。是能別不極成過。若能別之過。是所
T2271_.68.0535c05: 依不成過。能別極成。所別不極成故。言
T2271_.68.0535c06: 者。若所別即過。是所別不極成過。若所別
T2271_.68.0535c07: 之過。是能依不成過。所別極成。能別不
T2271_.68.0535c08: 故。如因雖共成。所依無體ナレハ能依因有
T2271_.68.0535c09: 所依不成。能別所別義亦如是。能別爲
T2271_.68.0535c10: 。依所別故。所別爲所依。能別依故。能別
T2271_.68.0535c11: 共成。若所別無體。能別之中有所依不
T2271_.68.0535c12: 。所別雖共成。若能別無體。所別之中有
T2271_.68.0535c13: 能依不成云云
T2271_.68.0535c14: 邑記云。疏由是所立不與能依所依之名者。
T2271_.68.0535c15: 此有二解。一云。由此二種是所立宗之所
T2271_.68.0535c16: 。若此能別・所別與能依・所依之名。即失
T2271_.68.0535c17: 唯宗所依之種狹故。但説爲能所別也。二
T2271_.68.0535c18: 云。此中意顯前陳後陳倶有兩倶隨一猶預
T2271_.68.0535c19: 等過。若説能依所依不成。四不成中可
T2271_.68.0535c20: 一所依不成。恐餘三故。不能所依
T2271_.68.0535c21: 也。又此中言所立者。即是能別・所別。此二
T2271_.68.0535c22: 亦是因喩之所立故云云
T2271_.68.0535c23:   勝論號之事
T2271_.68.0535c24: 疏云。成劫之末有外道出。名嗢露迦
T2271_.68.0535c25: 勝論云云
T2271_.68.0535c26: 明燈抄云。今此外道自有二名。一嗢露迦。此
T2271_.68.0535c27: 鵂鶹。亦名熏孤。山東名。關中訓
T2271_.68.0535c28: 孤。亦名怪鳥。此是鵂鶹之異名也。許斗反。
T2271_.68.0535c29: 下力周反。字書鵂鶹鴝鵒也。廣雅鵂鶹鳩鵄
T2271_.68.0536a01: 也。四果論及入大乘論名爲憂樓迦。又百
T2271_.68.0536a02: 論云憂樓迦。此並訛也。二吠世史迦成劫之
T2271_.68.0536a03: 末人壽無量。此師出世。名爲吠世史迦。此翻
T2271_.68.0536a04: 勝。奢薩怛羅此翻爲論。此勝論師立
T2271_.68.0536a05: 句義。廣以因明立其。勝出餘論
T2271_.68.0536a06: 勝論。漸至住劫。晝避色聲跡山
T2271_.68.0536a07: 寂靜修道。夜絶視聽方遊俗中而行乞食
T2271_.68.0536a08: 五妙欲境發動其心。故行乞食。唯取夜分
T2271_.68.0536a09: 是以世人立鵂鶹名。後因夜乞驚傷産婦遂
T2271_.68.0536a10: 收場碾米齋食之等者。由此亦號爲蹇拏
T2271_.68.0536a11: 。此云食米齋仙人。其仙頭髮蓬亂。形貎醜
T2271_.68.0536a12: 陋。時人見者驚懼失心。若懷妊女見即墮胎。
T2271_.68.0536a13: 此世人不晝日人間乞食。但於夜分
T2271_.68.0536a14: 舂簸之處得米齋食而存命。從所求食
T2271_.68.0536a15: 以立其名。故云食米齋仙。西方外道多拾
T2271_.68.0536a16: 米屑齋食活命。以爲苦行。謂此外道爲
T2271_.68.0536a17: 苦行。合手大指及第二指。以物縛之。往
T2271_.68.0536a18: 人家舂穀簸米處。以彼縛指取米屑
T2271_.68.0536a19: 掌中。隨多少去以爲食。若全粒者即
T2271_.68.0536a20: 之。恐所取故縛兩指耳。亦名
T2271_.68.0536a21: 鳩行外道。拾米如鶏鳩行。蓋劫初食米
T2271_.68.0536a22: 齋仙行以苦行乎。碾云云
T2271_.68.0536a23:   尋云。勝論既出成劫之末。數論者何時出
T2271_.68.0536a24: *耶
T2271_.68.0536a25: 上文云。成劫之初有外道出。名劫比羅。此
T2271_.68.0536a26: 黄赤色仙人等文
T2271_.68.0536a27: 後記云。成劫之末有鵂鶹出者。問。前劫比羅
T2271_.68.0536a28: 何故成劫初時出世。今此鵂鶹即言成劫末
T2271_.68.0536a29: 時方出。何意不同。答。雖倶總出成劫之中
T2271_.68.0536b01: 先後有別故言初末。問。二十劫初而出。答。
T2271_.68.0536b02: 現而言。十五劫後方成。欲界有情於
T2271_.68.0536b03: 中方出。若爾即合是成劫之末。何故言初。
T2271_.68.0536b04: 答。對後出者所以初也更問云云
T2271_.68.0536b05:   尋云
T2271_.68.0536b06: 問。神我爲徳句和合因縁云云爾者爲
T2271_.68.0536b07: 四徳倶成和合因縁*耶
T2271_.68.0536b08: 邑記云。問。我十四徳。何故唯與九徳以爲
T2271_.68.0536b09: 和合因縁。答。覺・樂等九。是能遍法和合。此
T2271_.68.0536b10: 九能起智決擇是非。數・量・別・合・離五。雖
T2271_.68.0536b11: 亦是我之徳。非能遍法故不之。問。既以
T2271_.68.0536b12: 我爲和合因縁。彼和合句復何所用。答。彼
T2271_.68.0536b13: 和合性和合九徳。與我合時。能起智相。必
T2271_.68.0536b14: 我爲和合因縁。和合方能和合。若不
T2271_.68.0536b15: 智相。但實及徳等。令不離相屬。此即但
T2271_.68.0536b16: 和合之力。不我爲和合因縁。問。何故
T2271_.68.0536b17: 爾耶。答。我皆證境。理須九徳。故爲和合因
T2271_.68.0536b18: 。若但言諸法相離。非境故。
T2271_.68.0536b19: 九徳。雖和合。不我爲和合因
T2271_.68.0536b20: 云云
T2271_.68.0536b21: 十句論云
T2271_.68.0536b22:   問。十句義中異句義。與同異性中異。有
T2271_.68.0536b23: 何差別
T2271_.68.0536b24: 後記云。問。加中異句與同異二何別。答。六
T2271_.68.0536b25: 中同異實徳業三。若單異句唯異於實。故二
T2271_.68.0536b26: 不同也云云
T2271_.68.0536b27:   問。同句義・同異句義何別耶
T2271_.68.0536b28: 又云。問。同句與同異句何耶。答。有
T2271_.68.0536b29: 同。體一無同。同異不爾。總同總異及別
T2271_.68.0536c01: 同。體類有別。故二不同也云云
T2271_.68.0536c02:   問。以神我和合因縁者。和合句義無
T2271_.68.0536c03: 其用*耶
T2271_.68.0536c04: 又云。問。和合不於我。和合自有功能。若
T2271_.68.0536c05: 我爲因。和合功能焉在。答。據親因。和
T2271_.68.0536c06: 合即是。若約疎縁。即由於我。親疎不同故二
T2271_.68.0536c07: 別。今據疎縁只言我也。亦如麥子生
T2271_.68.0536c08: 身親爲因體。不水土以得生。親疎
T2271_.68.0536c09: 同。今此亦爾。思云云 文字惡可他本
T2271_.68.0536c10: 疏云。和合因縁者。十句論云。我云何故法・
T2271_.68.0536c11: 有法兩倶不成云云
T2271_.68.0536c12:   尋云。神我爲和合句之因縁云歟。若爾如
T2271_.68.0536c13: 何演祕中破此義
T2271_.68.0536c14: 先記云。和合性至便不能者。此意即説。和
T2271_.68.0536c15: 合令覺樂等法與我合時。由何而得和合
T2271_.68.0536c16: 我爲因縁。和合始能覺等方與我和
T2271_.68.0536c17: 。若我不因。覺等終不和合云云
T2271_.68.0536c18: 演祕一云
T2271_.68.0536c19:   問。疏云。能別不成中全倶非句是心何
T2271_.68.0536c20: 前記云。唯此一句是前偏句者。此八句中前
T2271_.68.0536c21: 七能所二別倶過。唯此第八半是半非。故即
T2271_.68.0536c22: 偏過所攝。即是此前能別不成之偏句也。
T2271_.68.0536c23: 全倶非句者。即指前能別句中倶句。自他能
T2271_.68.0536c24: 別倶不成也。皆是過者。除第八句餘者。皆
T2271_.68.0536c25: 是第三倶不極成過也。審云云
T2271_.68.0536c26:   尋云。既倶句也。何云倶非
T2271_.68.0536c27: 邑記云。疏有倶能別不成至是前偏句者。此
T2271_.68.0536c28: 第八句既言倶非所別不成。故是前偏明
T2271_.68.0536c29: 別全四句中第三句也。言倶非句是者。彼
T2271_.68.0537a01: 第三句自他倶能別不成兩倶有過。故名
T2271_.68.0537a02: 非句。彼即是此第八句也。又賸非字。且取
T2271_.68.0537a03: 云云
T2271_.68.0537a04: 明燈抄云。有倶能別不成倶非所別。唯此一
T2271_.68.0537a05: 句是前偏句能別不成中全倶非句是者。前
T2271_.68.0537a06: 能別不成全四句中第四句云。有倶能別不
T2271_.68.0537a07: 成。如數論師對佛弟子。説色等五徳句所
T2271_.68.0537a08: 。此彼世間無徳攝故。倶能別不成。自他
T2271_.68.0537a09: 倶許色等五故。倶非所別不成云云
T2271_.68.0537a10:   尋云。見上文。是倶句也。如何
T2271_.68.0537a11: 問。疏云。所別不成中全倶非句是心何
T2271_.68.0537a12:
T2271_.68.0537a13: 問。能別不極成等三過。限自相歟。爲當
T2271_.68.0537a14: 意許
T2271_.68.0537a15: 疏云。上來三過皆説自相若三差別
T2271_.68.0537a16: 文繁故不具述云云
T2271_.68.0537a17:   尋云。若有此等過者。聲無常量及唯識比
T2271_.68.0537a18: 量有法色。可意許不極成過*耶
T2271_.68.0537a19: 又論文不意許過。更有何證據
T2271_.68.0537a20: 明燈抄云。今此文中。太賢師云。基師上來三
T2271_.68.0537a21: 過皆説自相。亦有意許等不極成。如勝論
T2271_.68.0537a22: 四大種常。意許實攝。有法差別。他宗不
T2271_.68.0537a23: 許。名所別他不極成過者。今且難解。
T2271_.68.0537a24: 何違彼意許差別。但言四大種。無因違
T2271_.68.0537a25: 意許。亦言常住。不實攝。實我許ニシテ
T2271_.68.0537a26: 實句故。若因方違。屬因過故。若此成
T2271_.68.0537a27: 過。立聲無常。亦違意許徳句攝故。量不
T2271_.68.0537a28: 成。無常亦爾。且如大乘任運自滅。薩婆多
T2271_.68.0537a29: 滅相所滅。如是有法及法之中。意許差
T2271_.68.0537b01: 別不同無量。若隨擧不*待因喩。便違
T2271_.68.0537b02: 自意許過。何處對誰得眞比量。故應
T2271_.68.0537b03: 論唯取自相已上此解非也。今疏主意。若自
T2271_.68.0537b04: 相若差別。不極成者。皆以極成而簡別之
T2271_.68.0537b05: 若自比量。以我許言。若他比量。以汝執言
T2271_.68.0537b06: 若共比量。以勝義及極成言並皆簡別。論初
T2271_.68.0537b07: 文中言極成有法極成能別者。皆通簡別能
T2271_.68.0537b08: 別所別自相差別不極成過。法及有法自相
T2271_.68.0537b09: 差別中。立敵更互不共許者。皆名不極成
T2271_.68.0537b10: 聲無常。即共比量。具簡可極成聲
T2271_.68.0537b11: 是無常。然前後文但言聲無常者。初文
T2271_.68.0537b12: 既言極成有法極成能別。先簡已故略不
T2271_.68.0537b13: 耳。若不此意。但言聲無常者。聲有法中。
T2271_.68.0537b14: 識變聲・徳攝聲。差別不同。互不許故。有
T2271_.68.0537b15: 法差別他不極成等過。若言極成聲。即無
T2271_.68.0537b16: 此文云。如勝論四大種常等三比
T2271_.68.0537b17: 量者。並共比量。而宗之中不簡別。故有
T2271_.68.0537b18: 別不極成過。且此作法以示彼過。非是正
T2271_.68.0537b19: 。問。若爾何故極成色中。有有法差別過
T2271_.68.0537b20: 答。雖此過。有不定故不過。然此
T2271_.68.0537b21: 中云所別差別等者。不四相違因中有
T2271_.68.0537b22: 法差別等。彼約因違意許差別。名差別相
T2271_.68.0537b23: 。此立敵宗更互所無。名不極成。故不同
T2271_.68.0537b24: 云云
T2271_.68.0537b25:   先徳云。唯識比量。置極成言故。無所別
T2271_.68.0537b26: 差別他不極成。若四大種常之量。置極成
T2271_.68.0537b27: 之時。亦無此過。但聲無常量。言顯之
T2271_.68.0537b28: 下有二意許。非此不彼。不
T2271_.68.0537b29: 作法等文。可本文
T2271_.68.0537c01: 論下文云。如是等似宗因喩言非正能立
T2271_.68.0537c02: 云云
T2271_.68.0537c03: 古述記云。基云。上來三過○云云今且難解。
T2271_.68.0537c04: 何違彼意許差別但言四大種。無因違
T2271_.68.0537c05: 意許。亦言。不實攝實攝意。我許
T2271_.68.0537c06: ニシテ亦實我故。若待因方違。屬因過故。
T2271_.68.0537c07: 若此成過。立聲無常。亦違意許徳句攝故。
T2271_.68.0537c08: 量不成。無常亦爾。且如大乘。任運自滅。
T2271_.68.0537c09: 薩婆多云。滅相所滅。如是有法及法之中。
T2271_.68.0537c10: 意許差別不同無量。若隨所擧不*待
T2271_.68.0537c11: 。便違各自意許爲過。何處對誰得眞比
T2271_.68.0537c12: 。故應論唯取自相云云
T2271_.68.0537c13:   問
T2271_.68.0537c14: 斷云。有人解似宗過中倶不極成云。執
T2271_.68.0537c15: 是思實和合。故不成云云
T2271_.68.0537c16:   尋云。數論思我即蘊也トイフ事。似正義許
T2271_.68.0537c17: 何又勝論計我云即蘊。不明
T2271_.68.0537c18: 又和合因縁能別。准斷意。似只取和合
T2271_.68.0537c19: 若爾何疏文云此中不偏取和合。亦不
T2271_.68.0537c20: 偏取因縁。總取和合之因縁。故名不成
T2271_.68.0537c21: 爾便成云云*耶
T2271_.68.0537c22: 文軌疏上云。問。此中能別爲シハ因縁。爲シハ
T2271_.68.0537c23: 和合。若爾何失。若取因縁。此則極成。佛
T2271_.68.0537c24: 法許故。若取和合。即非能別。以異體故。
T2271_.68.0537c25: 答。今此以和合標取因縁。故因縁亦不
T2271_.68.0537c26: 云云
T2271_.68.0537c27: 纂云。解倶不極成云。我爲有法。爲和合
T2271_.68.0537c28: 因縁我和合故。全名倶不極
T2271_.68.0537c29: 云云
T2271_.68.0538a01:   維摩會講師論義可
T2271_.68.0538a02: 問。疏中將自能別一分不成句全分
T2271_.68.0538a03: 四句云云爾者以能別不成一分
T2271_.68.0538a04: 四句初句。云或自一分能別不成非他。
T2271_.68.0538a05: 能別不成全分四句中初句。云有自能
T2271_.68.0538a06: 別不成非他。四句分別之中。倶句云或自
T2271_.68.0538a07: 能別一分不成ニモ他所別一分不成ニモアルカ
T2271_.68.0538a08: 亦自全能別不成ニモ他全所別不成ニモアルト
T2271_.68.0538a09: 句體何物耶
T2271_.68.0538a10: 進云
T2271_.68.0538a11: 明燈抄云。且以能別不成一分四句中初句
T2271_.68.0538a12: 能別不成全四句中初句四句云。有
T2271_.68.0538a13:   問。付相符極成全分四句。且或自他倶不
T2271_.68.0538a14: 符句體何物耶
T2271_.68.0538a15: 疏云。有倶不符。如數論師對佛法業滅
T2271_.68.0538a16: 云云
T2271_.68.0538a17:   尋云。立者數論不滅壞。故可
T2271_.68.0538a18: 。敵者佛弟子許滅壞。何倶不符耶」
T2271_.68.0538a19: 明詮噵云。立敵倶不業句。故倶不符也
T2271_.68.0538a20: 云云
T2271_.68.0538a21: 明燈抄云。佛法亦許業滅壞法。何故倶不
T2271_.68.0538a22: 符。於他可符。豈不倶符。答。佛法之中。雖
T2271_.68.0538a23: 思業是滅壞法。不業句。今云五業
T2271_.68.0538a24: 業句
T2271_.68.0538a25:   疏或本云五業。明詮本留五字
T2271_.68.0538a26:   今案。以此文必爲我用能別不成
T2271_.68.0538a27: 之文。只言業不トモ業句義。探其體
T2271_.68.0538a28: 之者。雖我。當神我。故可不成過
T2271_.68.0538a29:
T2271_.68.0538b01: 問。兩倶一分相符作法如何
T2271_.68.0538b02: 疏云。有倶符一分。如薩婆多聲是無常。
T2271_.68.0538b03: 兩符一分云云
T2271_.68.0538b04: 明燈抄云。自他倶立諸法自性。何故自性無
T2271_.68.0538b05: 常兩不相符。兩宗不自性三徳故兩不
T2271_.68.0538b06: 云云
T2271_.68.0538b07:   違自教現量之事
T2271_.68.0538b08: 疏云。有違自教現。如勝論師立聲是常
T2271_.68.0538b09: 云云
T2271_.68.0538b10:   今案。以此文聲常宗違現教力者。
T2271_.68.0538b11: 現量相違云義
T2271_.68.0538b12: 問。現量相違非比量相違句體何物耶
T2271_.68.0538b13: 疏云。有是違現非比。如聲非所聞云云
T2271_.68.0538b14: 明燈抄云
T2271_.68.0538b15: 定賓疏二云。又於有法者。一者現量法。論中
T2271_.68.0538b16: 且指聲也。二者比量法。論中且指瓶也。即
T2271_.68.0538b17: 彼所立者。聲有法上以非所聞所立也。
T2271_.68.0538b18: 瓶有法上以常爲所立也。爲此極成現量比
T2271_.68.0538b19: 量相違義遣者。聲上非聞爲此聲境之上耳
T2271_.68.0538b20: 識現量相違義遣也。瓶上常住爲此瓶境之
T2271_.68.0538b21: 上比量相違義違。比量云。瓶定無常。速破
T2271_.68.0538b22: 壞故。如水詮等也。次下指事云如有成立
T2271_.68.0538b23: 聲非所聞瓶是常等等者。等取此之類
T2271_.68.0538b24: 并因喩也。且如所立非所聞宗違此有法聲
T2271_.68.0538b25: 是所聞之現量者。如妄立云。聲是有法。非所
T2271_.68.0538b26: 聞是法。總性名宗。因云六塵境中隨一攝
T2271_.68.0538b27: 。同喩如香等五。又此現量。儻若有人以
T2271_.68.0538b28: 分別心於昔時聲是所聞。比於今時聲是
T2271_.68.0538b29: 所聞。由此即立所聞之名。而立量云。聲是
T2271_.68.0538c01: 所聞。此即仍是比量所知。今言現量。不
T2271_.68.0538c02: 此義。謂此但耳識同縁意識獨受現境
T2271_.68.0538c03: *待比餘。是故但以比度心現量所
T2271_.68.0538c04: 故名現量。於二量中。現量力勝。故立
T2271_.68.0538c05: 。因喩縱成。亦不現量所得。反被
T2271_.68.0538c06: 量違此比量。故云現量相違云云
T2271_.68.0538c07:   問。現量相違亦自語相違句體何物耶
T2271_.68.0538c08: 疏云。有違現亦自語必違自教自語云云
T2271_.68.0538c09:   尋云
T2271_.68.0538c10:
T2271_.68.0538c11: 疏云。有違現非世間非學世間云云
T2271_.68.0538c12: 前記云。疏有違現非非學世間。如勝論師
T2271_.68.0538c13: 佛法五句義非我現得。亦如大乘
T2271_.68.0538c14: 色非眼等境。但違自現。不懷兔等
T2271_.68.0538c15:
T2271_.68.0538c16:   尋云。色非眼根境者。何不世間耶。世
T2271_.68.0538c17: 間共知色眼所見故也。如何
T2271_.68.0538c18:
T2271_.68.0538c19: 疏云。有違現亦能別不成能別必成故云云
T2271_.68.0538c20:   尋云
T2271_.68.0538c21: 前記云。疏有違現至及倶能別不成者。問。
T2271_.68.0538c22: 且如勝論違自現同異等非五根得。豈
T2271_.68.0538c23: 佛法勝論不五根耶。若言
T2271_.68.0538c24: 自法者。佛法餘相是何。答。違自現
T2271_.68.0538c25: 能別不成等。此即可現量相違四句中。
T2271_.68.0538c26: 第二句作法。如勝論對佛法覺樂等
T2271_.68.0538c27: 法非神我境。彼許覺樂等是我現境。今言
T2271_.68.0538c28: 得。違自現量。神我佛法不許。又他能別
T2271_.68.0538c29: 過。倶字應錯。今疏改爲他字云云
T2271_.68.0539a01: 又云。疏若違共現所別必成者。如聲非
T2271_.68.0539a02: 所聞及違共現聲。立敵倶許聲。故是
T2271_.68.0539a03: 成也云云
T2271_.68.0539a04: 後記云。如違自現及他能別不成者。如勝論
T2271_.68.0539a05: 覺樂等徳非我現得。即唯違自現。大乘
T2271_.68.0539a06: 我現得境。犯能別不成。勝論者敵故
T2271_.68.0539a07: 他也。問。覺樂等名。大乘不許。何故不
T2271_.68.0539a08: 他倶不成。答。覺樂等名是心所法。佛法亦有。
T2271_.68.0539a09: 故非倶過。若違共現能別定成者。如聲非
T2271_.68.0539a10: 所聞。彼此倶違聲現量得。名共現。能別
T2271_.68.0539a11: 必成者。非所聞言兩宗共有。所以言能別
T2271_.68.0539a12: 定成云云
T2271_.68.0539a13: 邑記云。疏有違現亦能別不成至他能別不
T2271_.68.0539a14: 成者。如大乘立眼等五根非藏識變。此違
T2271_.68.0539a15: 自現。他不藏識。故是他能別不成。然
T2271_.68.0539a16: 理准。他豈不非藏識變耶。故此中言
T2271_.68.0539a17: 他能別不成。且假説耳云云
T2271_.68.0539a18: 明燈抄云。文有違現非至説我是思者。有違
T2271_.68.0539a19: 現亦能別不成如唯違自現及倶能別不成
T2271_.68.0539a20: 者。有大徳云。謂大乘對外道云。五塵非
T2271_.68.0539a21: 阿頼耶識境界。望自大乘。即違自現量。望
T2271_.68.0539a22: 彼外道。能別不成。其倶能別不成者。此中倶
T2271_.68.0539a23: 字應是他字。即是他能別不成也。今謂不
T2271_.68.0539a24: 然。且勝論計。瓶衣等物。是實句中地大所
T2271_.68.0539a25: 攝。爲眼所見及身所觸是現量得。然佛法宗。
T2271_.68.0539a26: 此瓶衣等攬四塵成。無別瓶體。如眼見
T2271_.68.0539a27: 。但見瓶之一分咽細腹麁之色。後分別意
T2271_.68.0539a28: 識謂其眼見瓶之自相。理實眼根不
T2271_.68.0539a29: 。但是意識假施設有。非現量境也。如
T2271_.68.0539b01: 論師對薩婆多。云瓶衣等物唯頼耶境。望
T2271_.68.0539b02: 自勝論。即違眼識現量所得。故違自現。外
T2271_.68.0539b03: 道小乘兩倶不阿頼耶識。故倶能別不成。
T2271_.68.0539b04: 此應知。如本倶字。不他字。不廣遍
T2271_.68.0539b05: 輒勿文。若違共現能別必成故者。如
T2271_.68.0539b06: 聲非所聞。聲是耳識現量所聞之境。言
T2271_.68.0539b07: 非所聞便違耳等取聲現量。今此文中。但
T2271_.68.0539b08: 共。立敵共許非所聞言故。能別必成
T2271_.68.0539b09: 云云
T2271_.68.0539b10:   問
T2271_.68.0539b11: 疏云。自教亦四。自教・比量・世間・自語云云
T2271_.68.0539b12: 明燈抄云。如論文云。自教相違者。如勝論
T2271_.68.0539b13: 師立聲爲常。勝論宗云。二十四徳中。覺・樂・
T2271_.68.0539b14: 苦等十四徳。無常聲其中。故違自教。聲
T2271_.68.0539b15: 常宗言違後正量所作性故因。即作量云。聲
T2271_.68.0539b16: 無常。所作性故。如瓶盆等。違此比量
T2271_.68.0539b17: 比量。世間共知聲有起滅。故違世間。若
T2271_.68.0539b18: 自教。必違自語。故四過合也云云
T2271_.68.0539b19:   今依此文。可現教力勝顯比量相違・
T2271_.68.0539b20: 世間相違・自語相違之義。尤以可
T2271_.68.0539b21:
T2271_.68.0539b22: 疏云。所別不成。唯一所別至許是我故。如
T2271_.68.0539b23: 數論我云云
T2271_.68.0539b24:  以此文餘識識故之量也。甚以可
T2271_.68.0539b25:
T2271_.68.0539b26:   維摩會講師論義可
T2271_.68.0539b27: 問。疏云。總計合有二千三百四種四句
T2271_.68.0539b28: 云云何等耶
T2271_.68.0539b29: 疏云
T2271_.68.0539c01:   尋云
T2271_.68.0539c02: 明詮噵云。言總計合有二千三百四種四句
T2271_.68.0539c03: 者。備云。取於五百一十二種以下大數。不
T2271_.68.0539c04: 六十四等小數云云
T2271_.68.0539c05: 義心云。問。准疏以宗九過中。一一皆有自・
T2271_.68.0539c06: 他・倶・不倶・全分・一分四句即以現量中初
T2271_.68.0539c07: 違自現。對比量中違自比四句等。乃至
T2271_.68.0539c08: 倶不極成相符。各有六十四種四句
T2271_.68.0539c09: 是乘成二千三百四種四句。雖此安立
T2271_.68.0539c10: 猶恐疎遺。何者。且如違現量等中。各有
T2271_.68.0539c11: 全八句。綺即相望。各成六十四種四句
T2271_.68.0539c12: 爾。若以餘八過中八句。對倶不極成句。乃
T2271_.68.0539c13: 更有餘。謂倶不極成中。既有分・全十種四
T2271_.68.0539c14: 。准此更加一百二十八句。豈不相乘總
T2271_.68.0539c15: 二千四百三十二種四句耶。答此理定然。
T2271_.68.0539c16: 其疏主以倶不極成中雖十四種。然皆
T2271_.68.0539c17: 自・他・全故。總以八句之亦得成。
T2271_.68.0539c18: 或可。疏主筆誤
T2271_.68.0539c19: 注抄下云
T2271_.68.0539c20:   問。論云。是遣諸法自相門爾者法自
T2271_.68.0539c21: 相者。指能別法自相歟。進云。不爾。付
T2271_.68.0539c22: 之。既云是遣諸法自相門。可法自
T2271_.68.0539c23: 。依之餘師如是釋耶
T2271_.68.0539c24: 疏云。是遣諸法自相門故トハ。釋初五相
T2271_.68.0539c25: 所由故名遣諸法自相之門云云
T2271_.68.0539c26: 明燈抄云。玄應師云。聲非所聞。是法自相。
T2271_.68.0539c27: 是意許差別宗。故此法自相即名爲門。是
T2271_.68.0539c28: 宗智所依門故。此自相門現量相違。
T2271_.68.0539c29: 彼所違現量遣此自相之門。故違現量
T2271_.68.0540a01: 宗過也。如是乃至宗言石女。是法自相。此
T2271_.68.0540a02: 自相門。我母相違。爲彼所違。我母遣此石
T2271_.68.0540a03: 女自相。故違自語。亦成宗過。問。豈無有法
T2271_.68.0540a04: 自相差別及法差別。與現量等諸義相違。何
T2271_.68.0540a05: 故但言法自相。答。理應具説。但以
T2271_.68.0540a06: 別法自相宗違現量等故偏説云云
T2271_.68.0540a07:   信叡大徳。以此疏文一門轉故之證
T2271_.68.0540a08:
T2271_.68.0540a09: 義心云。問。似宗總結成中。論云是遣諸法
T2271_.68.0540a10: 自相門。大乘法師兩解。初以有法
T2271_.68.0540a11: 。立敵證智。名之爲門。由能照顯法自相
T2271_.68.0540a12: 故。後解即有法自相。名之爲門。以通生
T2271_.68.0540a13: 證智故。其莊嚴疏。以聲等有法自相。耳
T2271_.68.0540a14: 等所聞義。名之爲門。立言聲非所聞。不
T2271_.68.0540a15: 聲之自相。但遣所聞之門。上二説中。何者
T2271_.68.0540a16: 指南。答。夫論門者。出生・照顯之義。慈恩
T2271_.68.0540a17: 初解即當照顯之義。莊嚴所陳即是出生之
T2271_.68.0540a18: 義。二説合論。實亦雙善。慈恩後解似
T2271_.68.0540a19: 矣。何者。既即自相名之爲門。論云門。
T2271_.68.0540a20: 豈遣有法耶。學者更爲詳之。問。結似宗
T2271_.68.0540a21: 中。論云成故。結能別不成等三過。謂
T2271_.68.0540a22: 此三過立敵不許者。豈前五過敵者許耶。
T2271_.68.0540a23: 又前八既並有過。豈能生於果利。何獨後一
T2271_.68.0540a24: 果耶。答。初之五過。所別能別立敵倶
T2271_.68.0540a25: 許。故無許過。但由和合違諸義理
T2271_.68.0540a26: 他智故。唯名遣自相門也。次三但
T2271_.68.0540a27: 宗法已不成。不合辨餘宗過。後一
T2271_.68.0540a28: 有法及法。既兩共許故無成過。復不
T2271_.68.0540a29: 現等差別義門故。亦不遣自相門。但有
T2271_.68.0540b01: 後一立無果利。又前之八過雖果利。過
T2271_.68.0540b02: 重彰餘。非前八能生果利。後之一過無
T2271_.68.0540b03: 餘過増。獨守此稱云云
T2271_.68.0540b04: &T073005;師注抄下云。宗之有法名爲自相。局附自
T2271_.68.0540b05: 者。不然。此五過唯自語相違。違前陳
T2271_.68.0540b06: 違自相。後陳違前陳故。且如耳識得
T2271_.68.0540b07: 現量。得聲自相之時。尚不聲解。豈更分
T2271_.68.0540b08: 別可聞・不可聞耶。所聞等是第六識分別共
T2271_.68.0540b09: 相之法。今言聲非所聞。亦是後陳遣後陳
T2271_.68.0540b10: 是以比量自教皆諍共相。況能詮教唯共相
T2271_.68.0540b11: 而轉。若爾今言聲非所聞。應現量
T2271_.68.0540b12: 耶。答。共相言違自相。故世間相違。月雖
T2271_.68.0540b13: 後陳。本不月。但諍懷兔有無。唯違
T2271_.68.0540b14: 間遍計之情。有何自相可違。骨不淨亦然。
T2271_.68.0540b15: 已上皆違後陳也。先徳於茲大失。今解。前
T2271_.68.0540b16: 陳後陳倶有自相故。下四相違中法自相相
T2271_.68.0540b17: 違。故此即不自體法自相義法
T2271_.68.0540b18: 貫通他故。但是性相名爲自相。唯自語相
T2271_.68.0540b19: 違遣有法自相。餘皆遣法自相。自相義法
T2271_.68.0540b20: 於有法。有法或有或無。如聲有所聞
T2271_.68.0540b21: 非所聞。瓶有無常其常義。今違者遣
T2271_.68.0540b22: 。過遣其無者。眞能立破故。立法有法
T2271_.68.0540b23: 至遣門常。此失更甚。問舊智。遣
T2271_.68.0540b24: 耶。若遣新智。此豈邪宗未正智。有
T2271_.68.0540b25: 遣。若望未生能令生。此即名遮。何得
T2271_.68.0540b26: 遣。若遣舊智。舊智正智不邪宗所遣。
T2271_.68.0540b27: 若許遣者。世間應正智。令但乖他正智
T2271_.68.0540b28: 過。不是遣也。又問。門是何義。門是通。
T2271_.68.0540b29: 智遊履義。何得將智以解門義。今解。自相
T2271_.68.0540c01: 即門。持業釋。此法自相爲智遊履故。故名
T2271_.68.0540c02: 門。今遣法自相。即是遣云云
T2271_.68.0540c03:   理門論疏定賓釋如彼抄。可
T2271_.68.0540c04: 略纂二云。自相門者。此有兩釋。一云。聲
T2271_.68.0540c05: 是諸法自相。其聲自相爲耳所聞。通生
T2271_.68.0540c06: 。即所聞義名之爲門。今言聲非所聞者。
T2271_.68.0540c07: 聲之自相。但遣所聞之門故。違
T2271_.68.0540c08: 量成宗過也。餘四種過類此可知。二云。
T2271_.68.0540c09: 聲諸法自相。其聲自相爲耳等所聞。名
T2271_.68.0540c10: 門。今言聲非所聞者。不聲之自相
T2271_.68.0540c11: 能聞之門。故違現量亦成宗過等文
T2271_.68.0540c12: 已下表紙ニアリ
T2271_.68.0540c13: 數論
T2271_.68.0540c14:   劫比羅 迦毘羅
T2271_.68.0540c15: 筏理沙 僧佉奢薩怛羅
T2271_.68.0540c16: 義斷導清譽云五頂者。五頂之弟子也云云
T2271_.68.0540c17: 勝論
T2271_.68.0540c18:   嗢露迦 優婁佉
T2271_.68.0540c19:  惠月住雪山外
T2271_.68.0540c20: *蹇拏僕 *蹇拏陀 戰達羅
T2271_.68.0540c21: 鞞世師 衞世師 吠世史迦
T2271_.68.0540c22:   已上裏ノ表紙ニアリ
T2271_.68.0540c23: 第十六帖卷首表紙裏
T2271_.68.0540c24: 明燈抄
T2271_.68.0540c25: 心平等根自兩釋。一云。體即是心故。能
T2271_.68.0540c26: 縁慮故。金七十云。能分別爲心。二體雖
T2271_.68.0540c27: 。以淨妙故亦能縁慮。問。我亦思量與
T2271_.68.0540c28: 何別答。本末不同故有差別
T2271_.68.0540c29: 明燈抄三末
T2271_.68.0540c30: 七十論云。天上薩埵多。是故諸天恒受歡樂
T2271_.68.0540c31: 人中羅闍多。故人多受苦。獸道多摩多。故獸
T2271_.68.0541a01: 等恒癡闇
T2271_.68.0541a02:   已上
T2271_.68.0541a03: 因明大抄疏卷第十六
T2271_.68.0541a04: 癸丑十一月初十日十一日書寫十二日以寫本一校了
T2271_.68.0541a05:
T2271_.68.0541a06:
T2271_.68.0541a07:
T2271_.68.0541a08: 因明大疏抄卷第十七 (第十七帖)
T2271_.68.0541a09:   問。三十三過。且宗九過之外。可餘過
T2271_.68.0541a10:
T2271_.68.0541a11: 疏云。然雜集論第十六云。立宗者。謂以所
T2271_.68.0541a12: 或并第五少分。此中無故云云
T2271_.68.0541a13:   尋云。准此釋。三十三過外可別過
T2271_.68.0541a14: 明燈抄云。若准彼文過多於此等者。第三無
T2271_.68.0541a15: 敵過第四無言過。第五未解過。此中無故。
T2271_.68.0541a16: 故云過多於此云云
T2271_.68.0541a17: 前記云。疏第五少分此中無者。集論中第五
T2271_.68.0541a18: 句令他解了。及闕無能立。或猶預宗。此之
T2271_.68.0541a19: 三句。並是彼論之中第五句攝得今此倶攝
T2271_.68.0541a20: 宗。不攝能立。故言此中無云云
T2271_.68.0541a21: 後記云。若准彼文至多於此者意云。准彼論
T2271_.68.0541a22: 過簡。乃多於此因明論也。問。因明簡少。應
T2271_.68.0541a23: 過未除。如立宗得眞也。答。准此只據
T2271_.68.0541a24: 立敵對明即不同。彼立無敵過。此要言
T2271_.68.0541a25: 方名能立。亦不彼不宣示等過。彼處
T2271_.68.0541a26: 第五他未解中。亦兼能立闕等。亦成其過
T2271_.68.0541a27: 今此闕能立等。乃至是因喩等過。非
T2271_.68.0541a28: 。所以此雖於彼。亦無其過云云
T2271_.68.0541a29:   問
T2271_.68.0541b01: 明燈抄云。我法自性若有若無等者。若有若
T2271_.68.0541b02: 無者。並通前我法二種自性。故伽十五云。所
T2271_.68.0541b03: 立自性。謂有テヽ有。無テヽ無。就
T2271_.68.0541b04: 差別中。先開我法二種差別。若一切遍者。即
T2271_.68.0541b05: 是迦比羅等執我量同虚空。若非一切遍者。
T2271_.68.0541b06: 即所執我量有分齊。隨身卷舒。及極微等。
T2271_.68.0541b07: 此之二種是我差別。言等者。説法差別。有
T2271_.68.0541b08: 常無常。色無色等。又釋。此中略明三對差
T2271_.68.0541b09: 。遍不遍・常無常・色無色。以等餘門。并通
T2271_.68.0541b10: 我法二種自性上所有差別故。法中亦有
T2271_.68.0541b11: 如法空無我等諸法。餘法不遍。其我中
T2271_.68.0541b12: 亦有常無常・色無色等。問。如比量聲是
T2271_.68.0541b13: 無常トイフ。即聲是自性。其無常是差別。即不
T2271_.68.0541b14: 相離合成一宗。以爲所立。何故此中前明
T2271_.68.0541b15: 自性。即云若有若無。如我必有。我必無
T2271_.68.0541b16: 。非和合成宗。而自性外既云差別遍不
T2271_.68.0541b17: 。答。有二釋。一云。前自性言有無者。
T2271_.68.0541b18: 汎明自性。不我法。並通有無。其我體性。
T2271_.68.0541b19: 外道謂有。内道謂無。其法中亦通有無。道
T2271_.68.0541b20: 理易知。後差別門。即是有體之我及無
T2271_.68.0541b21: 之法等所有遍不遍等。爲差別義。如外量
T2271_.68.0541b22: 。我我必遍。是所立宗。二云。此中兩段各別
T2271_.68.0541b23: 宗。前立自性以爲有無。後立差別
T2271_.68.0541b24: 有無。前以自性我法所依。其有無爲
T2271_.68.0541b25: 能依。後以差別遍等所依。亦以有無
T2271_.68.0541b26: 能依。文中略故。後門不若有若無。克
T2271_.68.0541b27: 合有。由敵論者於自性差別互有了故。
T2271_.68.0541b28: 立論者或立自性或立差別云云
T2271_.68.0541b29:   今案。依此文局通對自性差別
T2271_.68.0541c01:   不成名之事
T2271_.68.0541c02: 疏云。能立之因不宗。或本非ヲモツテ因。
T2271_.68.0541c03: 因義。名爲不成云云
T2271_.68.0541c04: 文軌疏一云。何故名不成等者。若所立因於
T2271_.68.0541c05: 其宗上。倶不有。或隨一不許。或復猶
T2271_.68.0541c06: 預。或無宗所依。如此之因名爲不成。如
T2271_.68.0541c07: 過中倶不成等。此則因體名不成也。若言
T2271_.68.0541c08: 因體不宗名不成者。不然。如所聞
T2271_.68.0541c09: 性因宗。然非四種不成所攝。何
T2271_.68.0541c10: 成宗故名不成云云
T2271_.68.0541c11: 疏下文云。若是初相於宗有失不ヲモツテ
T2271_.68.0541c12: 此因喩並自不成。理亦無云云
T2271_.68.0541c13: 明燈抄云。文若因自不宗名不成者。此破
T2271_.68.0541c14: 軌師唯約一義不成也○文軌師意。但
T2271_.68.0541c15: 因體自不成義名爲不成。今破此義。總
T2271_.68.0541c16: 三難。此初離宗無因難也。此難意云。若
T2271_.68.0541c17: 唯因體自不成義名爲不成。非能成
T2271_.68.0541c18: 不成者。因是誰因ナレハ自不成。若離
T2271_.68.0541c19: 外獨説因。眼所見因立敵共許。因體自
T2271_.68.0541c20: 成。何得宗兩倶不成。雖眼見義其理非
T2271_.68.0541c21: 無。然聲上有コトヲハ立敵不容。是故名爲
T2271_.68.0541c22: 倶不成。明知因既是宗因。有過不因。
T2271_.68.0541c23: 故不宗。兼名不成。文又若因自至
T2271_.68.0541c24: 此中所説者。此次二難。一因喩相例難。二
T2271_.68.0541c25: 文義相違難。初難意云。喩不宗名
T2271_.68.0541c26: 立不成。喩不成因名能立不成。何故喩中
T2271_.68.0541c27: 他名不成。因中自不成名不成。若
T2271_.68.0541c28: 因自不成名不成。亦應喩自不成名不成
T2271_.68.0541c29: 若非宗因不成者。不説言
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