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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 [行番号:有/無] [返り点:有/無] [CITE]
T2251_.64.0262a01: 但云二梵天一未レ辨二初禪三天差別一。彼經自レ元 T2251_.64.0262a02: 如レ是故。今依二分明義一
T2251_.64.0262a05: レ體無レ有レ妨。故正理論以二十二一攝二三藏一。然今
T2251_.64.0262a08: 顯釋文義一。是名二法施一。若雜心論主。約二合門一
T2251_.64.0262a11: 法施一。有人云。光記各有レ據。竝存者未レ精。梵 T2251_.64.0262a12: 本據二十二分一彼舊論明。況正理云レ等二餘十 T2251_.64.0262a13: 一一廣釋。何可レ交二三藏義一。又寶疏辨二法施法 T2251_.64.0262a14: 供養別一。其意斥三光記依二集異門足法供養文一。 T2251_.64.0262a15: 今詳。法施法供養互有二寛狹一。然但能者意樂 T2251_.64.0262a16: 受者意樂差別。不レ關二法門物一。故婆沙二十九
T2251_.64.0262a19: 若爲二饒益一故爲レ他説レ法。他聞レ法已不レ生二未 T2251_.64.0262a20: 曾有善巧覺慧一。如レ是名レ施不レ名二供養一。若爲二 T2251_.64.0262a21: 損害一故説下譏剌他一法上。他聞レ是已住二正憶念一 T2251_.64.0262a22: 歡喜忍受。不レ數二其過一生二未曾有善巧覺慧一。 T2251_.64.0262a23: 此雖レ非レ施而名二供養一。若爲二損害一故説下譏剌 T2251_.64.0262a24: 他一法上。他聞レ是已發二恚恨心一不レ生二未曾有善
T2251_.64.0262a27: 非レ據二法財一。若爾以二集異門法供養經律論一 T2251_.64.0262a28: 爲二法施一。亦無レ有レ害
T2251_.64.0262b02: 三分一帶數釋。順是能順。三分之順故名二順三 T2251_.64.0262b03: 分一依主釋。此業即善名二順三分善一持業釋。
T2251_.64.0262b06: 安足處一故名爲レ根。準レ彼善言應レ屬二所順一。答。 T2251_.64.0262b07: 善根名隨レ處不定。今定能順。論言二此善生已 T2251_.64.0262b08: 等一故
T2251_.64.0262b11: 不同。後合二初二一。今云。後二非也。違三下論二
T2251_.64.0262b14: 分。故下論云二見道一分決擇之分一故舊論十
T2251_.64.0262b21: 種子能生二人中高族大貴一。多饒財寶。眷屬圓 T2251_.64.0262b22: 滿。顔貌端嚴。身體細軟。乃至或作二轉輪聖 T2251_.64.0262b23: 王一。生天種子者。謂此種子能生二欲色無色天 T2251_.64.0262b24: 中一受二勝妙果一。或作二帝釋魔王梵王一。有二大威 T2251_.64.0262b25: 勢一。多レ所二統領一。順解脱分善根者。謂種二決定 T2251_.64.0262b26: 解脱種子一。因レ此決定得二涅槃果一。順決擇分 T2251_.64.0262b27: 善根者。謂煖頂忍世第一法。準レ此分是因 T2251_.64.0262b28: 義。順是引生義。資益義。順生益二於決擇四 T2251_.64.0262b29: 諦之因種一故名二順決擇分一
T2251_.64.0262c03: 發一者。隨レ應能發二彼三種業一心心所法。即受 T2251_.64.0262c04: 想行識四種蘊。并者兼會義。三業各兼レ之 T2251_.64.0262c05: 故。上兩句總擧レ體。言二如次等一者。書印二倶 T2251_.64.0262c06: 身業竝能發。算文二倶語業竝能發。數一意 T2251_.64.0262c07: 業竝能發。如レ是五種爲二二二一之三一。如レ次 T2251_.64.0262c08: 配二身語意三業一。其能發三皆取レ之故言二如 T2251_.64.0262c09: 次一。此五種。舊論曰。字。印。算量。文章。數。婆沙 T2251_.64.0262c10: 云二書。數。算。印。詩一
T2251_.64.0262c13: 求一故。不レ障二解脱道一故。然論略者。以二諸準 T2251_.64.0262c14: 釋一當二了知一。故是勸二思惟一 T2251_.64.0262c15: 寛政二戌正月二十日至二二月五日夜子 T2251_.64.0262c16: 時一記二此卷一了 T2251_.64.0262c17: 阿毘達磨倶舍論法義卷第十八終 T2251_.64.0262c18: T2251_.64.0262c19: T2251_.64.0262c20: T2251_.64.0262c21: T2251_.64.0262c22: 豐山寓居上毛沙門快道林常記 T2251_.64.0262c23: 隨眠品第五之一
T2251_.64.0263a07: 眠義。湛惠云。光記亦順二此論一者非也。如二下 T2251_.64.0263a08: 具記一
T2251_.64.0263a11: 由レ惑所以一。後問二隨眠體數。光記來由及總分 T2251_.64.0263a12: 科爲レ是。而頌前分文未レ具。又寶疏隨眠本故 T2251_.64.0263a13: 對レ未。光云レ約レ勝。義同也。光約レ初者。寶云二 T2251_.64.0263a14: 品初一。義終同也。又寶總分文中。開二義門分 T2251_.64.0263a15: 別。及五蓋二科一爲二大莭一非也。此頌前文。次 T2251_.64.0263a16: 頌文。長行竝同二雜心一。但彼約二七隨眠一爲レ異 T2251_.64.0263a17: 而已
T2251_.64.0263a21: 根本一。五中業與レ有相違釋。故正理曰。能發二 T2251_.64.0263a22: 業有一。發下起能招二後有一業上。欲レ顯三於レ發有二遠 T2251_.64.0263a23: 近一標云二業有一。於レ釋云二招レ有業一。光持業義非 T2251_.64.0263a24: 也。六中正理云二攝資糧一。與レ具義同。故舊論 T2251_.64.0263a25: 云。圓滿自資糧一。八中舊論云二引將識相續一。 T2251_.64.0263a26: 此即引二後染識等流相續一。十中寶初釋。界爲二
T2251_.64.0263a29: 所依中無堪任性一故。五憎背功徳一。性相能 T2251_.64.0263b01: 違二諸功徳一故。六爲レ厭訶本發レ智所一。厭訶 T2251_.64.0263b02: 身語意業一故。八擁二解脱路一。棄背親近正説 T2251_.64.0263b03: 者一故。十二植二衆苦種一。能生二一切生死苦一故。 T2251_.64.0263b04: 十六攝二世非愛諸增上果一。因レ此外物皆衰變 T2251_.64.0263b05: 故
T2251_.64.0263b08: 法勝。甘露味等諸論中。未レ見レ有二六隨眠説一。
T2251_.64.0263b13: 者。欲貪有貪體同故合以爲レ六。是顯二論主略 T2251_.64.0263b14: 説一。故言二略應知。顯レ無二經説一。次問二何縁經説 T2251_.64.0263b15: 七而會二相違一。問。何故如レ是次第。答。準二經七 T2251_.64.0263b16: 隨眠次一故。而疑前有レ見爲レ分二差別一。謂見疑 T2251_.64.0263b17: 唯分別。餘四種通レ二故。若大乘諸論。列次。
T2251_.64.0263b22: 欲者。顯下餘惑與レ欲同由二境界一隨眠上故。此義
T2251_.64.0263b25: 等亦由二貪力一於レ境隨增上。謂契經言二因レ愛生 T2251_.64.0263b26: 恚。如下瞋由二貪力一於レ境隨增上。慢等亦由レ貪故 T2251_.64.0263b27: 復言レ亦。此釋無レ理。非二文意一故。謂此本爲二標 T2251_.64.0263b28: レ數列名。不レ明二此因一彼於レ境隨增義一。今詳。 T2251_.64.0263b29: 亦字爲レ滿二句言一。若必欲レ令三此有二別義一。更爲二 T2251_.64.0263c01: 方便一作二無レ過釋一。謂瞋如レ貪雖レ有二多類一。而 T2251_.64.0263c02: 可三總説爲二一隨眠一。慢等亦然故復言レ亦。或 T2251_.64.0263c03: 此爲レ顯下如二貪與瞋行相不レ同。是故別立。如
T2251_.64.0263c07: 親造。頌作者兼含二此意一説二亦聲一。何云レ非二文 T2251_.64.0263c08: 意一。又爲レ滿レ句者。此不レ可レ許。前後頌置二與幷 T2251_.64.0263c09: 及一。或置二二及一以滿足句一。更無レ以レ亦故。又多 T2251_.64.0263c10: 數爲レ一者。此亦應レ非二文意一。爲二標數列名一故 T2251_.64.0263c11: 招二自言違失一。亦復一向不レ顯二彼此義一。若許二 T2251_.64.0263c12: 此義一不レ可レ許二彼義一。彼此異因不可得。亦復 T2251_.64.0263c13: 貪瞋連列。則瞋由レ貪隨增既顯。何用二多類爲 T2251_.64.0263c14: 一義一爲。又約二行相同不同一不レ可レ然。以二行相 T2251_.64.0263c15: 異故別立一。例二行相同法一。豈有二此理一。故論主 T2251_.64.0263c16: 判爲二勝處一矣
T2251_.64.0263c29: 親已前造論。悉約レ七未レ見二六使説一也
T2251_.64.0264a03: 名體一。謂有貪標レ名。上二界者出レ體。準レ此欲 T2251_.64.0264a04: 界貪名二欲貪一自成。故不二別顯一。後二句叙二有
T2251_.64.0264a07: 未レ盡。但言二名異一故。又就三欲貪不二別説一兩 T2251_.64.0264a08: 解。初釋爲レ是。順二下論一故。後釋非也。又下二 T2251_.64.0264a09: 句約二名不名遮表一未可也。寶疏釋二初二句一 T2251_.64.0264a10: 爲レ是而云。第三句釋二有貪一。第四句釋二立レ有 T2251_.64.0264a11: 因一者非也。但是於二上界一別立之二因。如二下
T2251_.64.0264a15: 決擇名體一。此即初二也。此七中初二唯欲界。 T2251_.64.0264a16: 後五通二上界一。故二貪中間説二瞋惑一以顯二差 T2251_.64.0264a17: 別一
T2251_.64.0264a20: 法勝。婆沙等論一以分文得義。應レ無レ誤。雜心
T2251_.64.0264a23: 相應一。育多婆提欲レ令二相應一。於レ此有レ疑。答。
T2251_.64.0264a26: 相應一。是故生レ疑。答曰。決定相應。何以故 T2251_.64.0264a27: 爲レ心作二煩惱一 障礙淨相違 T2251_.64.0264a28: 諸妙善可レ得 故非二不相應一 T2251_.64.0264a29: 爲レ心作二煩惱一者。若使イヽ決定不相應者。不 T2251_.64.0264b01: レ應下爲レ心作中煩惱上。應レ如二色等境界一。然爲レ心 T2251_.64.0264b02: 作二煩惱一。如レ説二貪欲穢心。以二此言一故當レ知 T2251_.64.0264b03: 相應。障礙者。若使イヽ心不相應者。善智生時 T2251_.64.0264b04: 不レ應二障礙一。應下如二虚空一不レ作中障礙上。今爲二障 T2251_.64.0264b05: 礙一故知相應。淨相違者。若使イヽ與レ心不相應 T2251_.64.0264b06: 者。使應三與レ善不二相違一。不二相違一故則應レ非 T2251_.64.0264b07: レ過。然爲レ過故當レ知相違。若相違者故知相 T2251_.64.0264b08: 應。諸妙善可得者。若汝使與レ善相違。心取二 T2251_.64.0264b09: 相應一者。使恆相續。於レ中善應レ不レ能レ得起。現 T2251_.64.0264b10: 見善法能得レ起故。是故諸使非二不相應一是
T2251_.64.0264b13: 二叙二有部義一。三經部能破。四論主讃取經部一。 T2251_.64.0264b14: 此即初門也。此中。之即言顯二依主持業一。初 T2251_.64.0264b15: 關於二持業一出二違教過一。既云二幷隨眠斷一。幷斷 T2251_.64.0264b16: 所一顯。貪與二隨眠一別體明白。後關於二依主一出二 T2251_.64.0264b17: 二過一。一應二體是不相應一。言二與レ貪別體一故。若
T2251_.64.0264b26: 説上。答。此中於レ得立二隨眠名一。得隨眠故説名二 T2251_.64.0264b27: 隨眠一。豈不レ違レ經者。爲レ通二前經一設二外人徴一。 T2251_.64.0264b28: 光記爲二大衆部一非也。如火等者。地獄火。天
T2251_.64.0264c04: 所立一故。以諸至レ終。即法勝師順成及質文。 T2251_.64.0264c05: 如二前引之。初標二三因一。次如レ次釋二三因一。後結 T2251_.64.0264c06: 成。光記三釋。第一各配義爲レ正。後二非也。 T2251_.64.0264c07: 不レ順二綴文一故。不レ會二理致一故。違乖法勝一故。
T2251_.64.0264c10: 能爲レ障故。與レ善相違故。由下心爲二隨眠惑一所中 T2251_.64.0264c11: 染汚上。未生善不レ得レ生。已生善亦退故。初二
T2251_.64.0264c15: 又文言不レ殊者。是疎略。力能與二以諸故一互
T2251_.64.0264c20: 於二其要句一標釋同
T2251_.64.0264c23: 此三義不三執爲二隨眠所作一。但是上心所作。 T2251_.64.0264c24: 準二舊論文一。是經部師計度大衆部意一。以破二 T2251_.64.0264c25: 有部一故言二若許者一。由レ是今文雖レ云三隨眠非二
T2251_.64.0264c28: 叙二法勝説一。後斥此。言二此皆非證等一故。彼論
T2251_.64.0265a03: 部所立破レ之。故云レ非二相應一。非言但遮二有部 T2251_.64.0265a04: 相應一。非レ表二自是不相應一。故舊論云二不與心 T2251_.64.0265a05: 相應一。不言有二最上一。是唯遮レ他。不レ爾應レ言二與 T2251_.64.0265a06: レ心不相應一。正理不言若寫誤。牒二此論一故。若 T2251_.64.0265a07: 不非通用也。然光記。寶疏爲二大衆部一者非 T2251_.64.0265a08: 也。不レ順二若許者一故。違二舊論一故。又此論隨眠 T2251_.64.0265a09: 所爲下。脱二二句八字一。謂但許二三事是纒所
T2251_.64.0265a24: レ後。次更加二定智一。後更增二五識相應一。此三竝
T2251_.64.0265a29: 所一。故言二證智倶起念一。加釋倶起念三字一。此 T2251_.64.0265b01: 有レ疑。通釋有二二釋一。初但約二智與レ念二前後 T2251_.64.0265b02: 各有一。次總約二一聚落一。兩釋竝約二强勝一。大科 T2251_.64.0265b03: 第二解異二長途一。總心心所記持境皆通爲
T2251_.64.0265b08: 立二十大地法一。有二念慧別一。光初二釋皆此意。 T2251_.64.0265b09: 依二前二師一。如二第二義一。通二一切一名レ智名レ念。 T2251_.64.0265b10: 念智是假法故。寶疏同下光約二念智別一中第二 T2251_.64.0265b11: 釋上。今詳曰。經部設不レ立二念智體一。今對二大衆 T2251_.64.0265b12: 部一故。且許レ此引二共許喩一。由レ此光記初二釋 T2251_.64.0265b13: 爲レ勝。後釋大異二通途一。而前後行相各別。亦 T2251_.64.0265b14: 不レ免二前後不同難一。問。何以知三證智言顯二倶
T2251_.64.0265b17: 可レ知。問。彼正理出二所立法不成過一文。故言二 T2251_.64.0265b18: 喩於レ法相去極遥一何耶。答。彼以二有部意一顯二 T2251_.64.0265b19: 他所立法不成一。然今對二大衆部一。無二別體一共 T2251_.64.0265b20: 許喩。無レ有二相違一。故以二念種一反難大衆部一。又 T2251_.64.0265b21: 設對二有部一。何得レ有レ失。汝言二差別功能彼自 T2251_.64.0265b22: 體倶生一。然無下離二前後念體一別有中彼功能體上
T2251_.64.0265c01: 言一。若觸二樂受一便生二歡悅慶慰耽著堅執一而 T2251_.64.0265c02: 住。即於二樂受一有二貪隨眠一。此中隨眠聲即説二
T2251_.64.0265c05: 於二諸五欲一生二樂受觸受五欲樂一。受二五欲樂一 T2251_.64.0265c06: 故爲二貪使所使一
T2251_.64.0265c09: 有レ二。初釋二第二句一。二釋二下二句一。就レ釋二第二 T2251_.64.0265c10: 句一亦有レ二。初牒レ前。釋二有貪二字一示レ名。兼 T2251_.64.0265c11: 擧二欲貪名一爲二準顯基本一。後此中下。釋二上二
T2251_.64.0265c14: 有レ三。初正釋二下二句一示二二因一。二此中下別 T2251_.64.0265c15: 釋二有名一。三由此下總結。初中有レ二。初釋二第 T2251_.64.0265c16: 三句一。二釋二第四句一。於レ初有二標釋結一。於レ後有二 T2251_.64.0265c17: 標釋一
T2251_.64.0265c22: 想定一。此唯異生。得聖者如レ見二深坑一。初因總 T2251_.64.0265c23: 上界定。後因別第四禪無想定。又解。總於二二 T2251_.64.0265c24: 界一執。故正理論曰。於二色無色一起二解脱想一。入
T2251_.64.0266a02: 求解脱一。於二一切有一不レ應中希求上。經主於レ斯復
T2251_.64.0266a05: 内門而轉。又説下有レ人。於二色無色生身有境一 T2251_.64.0266a06: 起中解脱想上。則爲已説定。及生身皆得二有名一。 T2251_.64.0266a07: 倶自體故。詳二經主釋一義イイ不下異下前。但二構浮
T2251_.64.0266a10: レ生。是故別説二有貪一。今謂。此二段有二差別一。一 T2251_.64.0266a11: 離合異。謂上別爲二二因一。下合爲二自體一。二義 T2251_.64.0266a12: 有二隱顯一。謂上有爲二自體未二顯著。故更顯レ此。 T2251_.64.0266a13: 三爲レ合二本説一更作二斯釋一。故言二故説等一。勿二妄 T2251_.64.0266a14: 破斥一。今詳二正理釋一未レ盡。於二一切有一不レ可二 T2251_.64.0266a15: 希求一者。何得下通二三有一釋此
T2251_.64.0266a19: 論一有二十隨眠名一。今按。彼論中無レ有二如レ今十
T2251_.64.0266a22: 曰。此中欲界異生。聖者幾隨眠隨增。幾結繫 T2251_.64.0266a23: 耶。答。異生九十八隨眠隨增。九結繫。聖者十 T2251_.64.0266a24: 隨眠隨增。六結繫。問。若爾出二何論一。答。於二發 T2251_.64.0266a25: 智。六足。婆沙等中一。未レ見三五利五鈍立爲二十
T2251_.64.0266a28: 殘闕。又施設論乎。現流殘缺故不レ可レ知レ之。 T2251_.64.0266a29: 又推尋九十八本原一則是五鈍五利。不レ據二 T2251_.64.0266b01: 五鈍利一不レ得レ成レ數。故知義イイ容レ有。況諸論
T2251_.64.0266b12: 乖一而意存二求宗一。故言二選擇一。所レ受非道。故言二
T2251_.64.0266b15: 顯二前三見行相勝。後取行相勝一。如二具下辨一
T2251_.64.0266b20: 唯心心所縁レ境作用。行相者。有二二種一。一影 T2251_.64.0266b21: 像名二行相一。二行解名二行相一。若依二小乘一其影 T2251_.64.0266b22: 像無レ有二別體一。不レ離二心等一即能縁攝。依二大 T2251_.64.0266b23: 乘一者。有二別法一爲二所縁境一。此等分別如二光記
T2251_.64.0266c03: 應レ言二十種一。何云レ六耶。答。顯二隔段置二又言一。 T2251_.64.0266c04: 由レ是正理。顯宗云。如二前所説六種隨眠一。然 T2251_.64.0266c05: 舊論曰。復次此十隨眠惑。於二阿毘達磨藏中一 T2251_.64.0266c06: 更立爲二九十八一。彼十言似レ誤而未二必爾一。何 T2251_.64.0266c07: 者彼長行及頌其綴文大別。蓋梵本異。故彼 T2251_.64.0266c08: 長行初亦云二是所説十惑等一。於二最後一有二今 T2251_.64.0266c09: 頌初二句義一也。而大義二論無レ妨。何故標二
T2251_.64.0266c19: 釋二次四句一明二欲界三十六一。第三色無下。釋二 T2251_.64.0266c20: 後二句一明二上界六十二一。第四由是下總結下本 T2251_.64.0266c21: 論開二九十八一意上通二疑難一。第五於此下。明二九 T2251_.64.0266c22: 十八見修斷一。就二第一中一初總釋。謂於下別 T2251_.64.0266c23: 釋。此有レ二。初釋二行別一。後即此下釋二部界別一。 T2251_.64.0266c24: 亦有二總別一。初總釋。部謂下別釋。此中有二部 T2251_.64.0266c25: 界二文一。就二第二中一大有二五段一。一正示二三十 T2251_.64.0266c26: 六一。二前三下見修分別。三如是下重辨二十惑 T2251_.64.0266c27: 五部通局一。四此中下明二五部斷相一。五如是下 T2251_.64.0266c28: 約二六惑一明二三十六一。就三初正明二三十六一有 T2251_.64.0266c29: レ三。初示二五部各自數一。初總釋。後別釋。正釋二 T2251_.64.0267a01: 第三第四句一。二即上下明二十惑具闕一。初總 T2251_.64.0267a02: 判。正釋二第五六句一。後謂見下別釋。三如是下 T2251_.64.0267a03: 結レ數
T2251_.64.0267a06: 是已顯一
T2251_.64.0267a09: 相一。而答文未レ盡レ理。何者夫五部惑中有レ二。 T2251_.64.0267a10: 一迷理。二迷事。貪瞋癡慢四是迷事惑。餘六
T2251_.64.0267a14: 縁理而縁二縁彼惑一故爲二重迷一。邪見。疑。獨頭 T2251_.64.0267a15: 無明。是親迷二諦理一故是親迷。身見邊見二取 T2251_.64.0267a16: 四通二二種一。然世親言下縁二見此所斷一爲境故。 T2251_.64.0267a17: 唯顯二重迷惑一未レ顯二親迷惑一。謂親迷惑應三但 T2251_.64.0267a18: 言二見此所斷一。不レ可レ言下縁二彼見此所斷惑一爲
T2251_.64.0267a21: 若下身邊等縁二集等一爲レ境。則亦應レ言二集所
T2251_.64.0267a24: レ縁二見此諦所斷一。不レ縁二彼可斷法一無漏縁惑。
T2251_.64.0267a27: 言一。但縁二見此一爲レ境。二縁二見此所斷一爲レ境。 T2251_.64.0267a28: 所難法皆初攝故。此論盡理。正理誤解レ文。唯 T2251_.64.0267a29: 約二一邊一。此論重複讀レ之常事。如四彼根品明二 T2251_.64.0267b01: 二十二根界繫一。頌曰三欲。色。無色繫。如レ次除二 T2251_.64.0267b02: 後三兼女。男。憂。苦。幷餘色。喜。樂一。正理師亦 T2251_.64.0267b03: 是如レ是也。寶疏意。此斷相唯約二後四煩惱一。 T2251_.64.0267b04: 此中言指二餘貪等已下一。是與レ光別。由レ是全 T2251_.64.0267b05: 如レ文得レ意故唯局二四惑重縁一。故言下縁二見此 T2251_.64.0267b06: 所斷一爲境無レ有レ妨。然正理師。混二科節一。通二 T2251_.64.0267b07: 十惑一以致レ難。豈非二誤解論。次破二光記一意加 T2251_.64.0267b08: レ文救故。對二正理任レ文解一却非也。猶其救義 T2251_.64.0267b09: 未レ盡。他界縁惑失二攝在一故。圓暉評二光寶一曰。 T2251_.64.0267b10: 此中者。光法師解云。此十隨眠中也。寶法師 T2251_.64.0267b11: 云。此論前文。將二五見疑一配二四諦一竟後。言三餘 T2251_.64.0267b12: 貪等四各通二五部一。則有二此問一故知。此中者
T2251_.64.0267b15: 舊論一故。有人亦依レ光。而寶疏破言レ加レ字非 T2251_.64.0267b16: 也。唯是重複讀レ文。非レ加レ字。餘義如二湛惠一。 T2251_.64.0267b17: 又有別立二一解一。取二光寶兩師意一云。如是已 T2251_.64.0267b18: 顯下爲レ起レ問結レ上。已顯起盡如レ是。應科二 T2251_.64.0267b19: 結前問起一。問起通二十惑一。答中重迷惑。別 T2251_.64.0267b20: 斷相難レ知故殊答レ之。以影二親迷惑一。是文見 T2251_.64.0267b21: 相。雖レ然巧見レ文兼有二重複義一。然正理難全 T2251_.64.0267b22: 不レ當矣。今詳。諸註皆未レ精。須下依二同本異譯
T2251_.64.0267b27: 所斷一。縁者由也。如三處處問中。云二何縁一。是譯 T2251_.64.0267b28: 異耳。非二縁慮義一。此者。指二苦集等各自一。舊云 T2251_.64.0267b29: レ彼。言異義同。所斷者。是親迷惑。爲レ境者。謂 T2251_.64.0267c01: 彼見此所斷爲レ境也。故舊論云二能縁彼。然 T2251_.64.0267c02: 正理師不レ分レ句。依主意解レ文致レ破。豈得レ可 T2251_.64.0267c03: レ當。光師救釋義イイ雖レ通不レ順レ文。何者於二長 T2251_.64.0267c04: 行一。無下如レ是致二除不除一讀文。如レ頌者。從レ本 T2251_.64.0267c05: 勘故人皆諾レ之。長行散説。何有二此理一。又違二 T2251_.64.0267c06: 舊論一。汝以レ令三爲境言不レ通二兩處一故。若見此 T2251_.64.0267c07: 言通下所斷與二爲境一二種上。應レ有二如レ是讀一。而 T2251_.64.0267c08: 有下除二中間一得義乎。寶疏逼レ難妄分レ文。全 T2251_.64.0267c09: 非二論意一。此一章悉約二十隨眠三十六一。何唯 T2251_.64.0267c10: 據レ四。復前段通二十惑一無二何簡別一。無レ由レ得二 T2251_.64.0267c11: 唯四解一。復唯約レ四辨一此。其益何詮。若唯四
T2251_.64.0267c14: 曉開一。何以二科節一可レ爲二反質一。明知此十中。湛 T2251_.64.0267c15: 公開二舊論一可レ稱。光釋全順二舊論一者未レ精。其 T2251_.64.0267c16: 餘義非。思可レ知。問。梵本如二舊論一者。正理師 T2251_.64.0267c17: 不レ可レ致レ難。然就二梵本一有二此難一何。答。舊論 T2251_.64.0267c18: 明有二及言一。蓋正理師所覽梵本脱レ及。梵言脱二 T2251_.64.0267c19: 遮一字一。若有レ之無レ難故。梵本有二脱誤等一以二
T2251_.64.0267c25: 本同二衆賢所覽一耶。若與二舊論一同然見二正理 T2251_.64.0267c26: 所レ牒破斥一譯場改レ之。若依レ文得レ義。今文難二 T2251_.64.0267c27: 通解一。若依レ義見レ文。今本有二何難解。復若欲 T2251_.64.0267c28: レ令二論主盡理者。直依レ文亦義明。所レ謂文隨二 T2251_.64.0267c29: 執見一隱。義逐二機根一顯而已。古人有レ言。以レ言 T2251_.64.0268a01: 不レ害レ志。彼衆賢常欲レ報レ怨。終至レ此如レ是。
T2251_.64.0268a15: 十八見所斷等一。此見修所斷爲二定爾一耶不レ爾
T2251_.64.0268a19: 智所害故上。次有二約レ界不レ約レ地之問答一廣決
T2251_.64.0268a22: 後有二汝所引結前生後一。彼上廣論三九十八是 T2251_.64.0268a23: 應二本經説一。結レ此云二已辯隨眠本所説義一。又 T2251_.64.0268a24: 指二前已分別九十八見修門一以生起後一。云二 T2251_.64.0268a25: 前説八十八見等一。若開二彼文一。不レ足レ勞レ言耳。
T2251_.64.0268b04: 八十八等一。如二今論一。無二隔文一故云二如是見修 T2251_.64.0268b05: 等一。如何以二彼等一可レ爲レ證。還成二自害一。上具 T2251_.64.0268b06: 就二九十八一分別見修一文。全同レ今故。又於二上 T2251_.64.0268b07: 三十六一已分別見修一。於二總九十八一何可レ不二 T2251_.64.0268b08: 分別一。故爲二別科一。順レ理會二正顯一。最爲二善釋一。況
T2251_.64.0268b11: 則見道斷。頌疏曰。論云。前八十八名二見所 T2251_.64.0268b12: 斷一。忍所害故。後十名二修所斷一。忍所害故。彼 T2251_.64.0268b13: 準二前三十六見修分別文一。謂下脱二前名後名 T2251_.64.0268b14: 字一。而不成レ句私加二四字一。此釋全無智。前云二 T2251_.64.0268b15: 十七七八四一。故指以分二前後一。今見修惑交雜。 T2251_.64.0268b16: 謂欲界十七七八四。色界九六六七三。無色 T2251_.64.0268b17: 亦九六六七三。以二如レ是雜一不レ指二前後一。故正 T2251_.64.0268b18: 理。顯宗亦全如二今文一。是十字句法。勿レ謂二必 T2251_.64.0268b19: 四字句而字脱一
T2251_.64.0268b24: 國字爲レ致レ疑乎。蓋誤レ不作レ爾。終作レ爾乎。光
T2251_.64.0268b27: 何偈曰。正理亦通。有二耶言一故
T2251_.64.0268c01: 定。何見諦惑亦名二修所斷一。解云。據二所迷法一 T2251_.64.0268c02: 八十八種名二見惑一。十種名二修惑一。今約二惑斷一 T2251_.64.0268c03: 雖二見惑一亦名二修所一。由二數習智一所レ斷故。非
T2251_.64.0268c11: 擇滅一。故説無レ過
T2251_.64.0268c14: 光記分二伏與斷。而修斷伏非レ斷者。此釋不 T2251_.64.0268c15: レ聞。何以レ不二伏與斷。得レ顯二伏而非一斷。舊論
T2251_.64.0269a06: 見其證足故。然舊論標二大業經名一擧二今梵網 T2251_.64.0269a07: 文一。無レ叙二今大業經文及梵網經名一者。蓋脱 T2251_.64.0269a08: 落。於二大業經中一不レ説二六十二見一故
T2251_.64.0269a11: 定一。起二隨眠惑一故無レ過。論主意在二有部一。故 T2251_.64.0269a12: 標二有餘師一而以二有部一通二經證一由二是理一。正理
T2251_.64.0269a15: 別也
T2251_.64.0269a19: 計二我我所一。於二勝義中一無二我我所一。如下人見レ繩 T2251_.64.0269a20: 謂二是蛇一。見レ杌謂二是人一等上。此亦如レ是。故無二 T2251_.64.0269a21: 所縁一。爲レ止二彼執一。顯示此見實有中所縁レ故 T2251_.64.0269a22: 作二是論一。問。於二勝義中一無二我我所一。云何此見 T2251_.64.0269a23: 實有二所縁一。答。薩迦耶見縁二五取蘊一計二我我 T2251_.64.0269a24: 所如下縁二繩杌一謂中是蛇人上。行相顚倒非レ無二所
T2251_.64.0269a27: 爲二身見一。於二無我中一而取二我相一故名爲レ見。述
T2251_.64.0269b01: 身是聚義。即聚集假。應レ言下縁二聚身一起レ見名中 T2251_.64.0269b02: 僞身上。佛遮下當來薩婆多等執爲二有身見一者上 T2251_.64.0269b03: 故説二虚僞言一。雖三一薩言亦目二於有一。然今説二 T2251_.64.0269b04: 是思誕提底薩義一。故薩言表レ僞。薩婆多言。薩 T2251_.64.0269b05: 是有義。迦耶等如レ前。雖二是聚身一而是實有。 T2251_.64.0269b06: 身者自體之異名。應レ言二自體見一。佛遮下當來 T2251_.64.0269b07: 經部師等説。爲二僞身見一者上故説二薩有言一。雖三 T2251_.64.0269b08: 一薩言亦目二於僞一。今言應レ言二阿悉提底薩 T2251_.64.0269b09: 義一。故薩言表レ有。大乘應レ言二僧吃爛底薩一。便 T2251_.64.0269b10: 成二移轉一。由レ是薩迦耶見大小別説。薩婆多 T2251_.64.0269b11: 名二有身見一。經部名二虚僞身見一。今大乘意。心 T2251_.64.0269b12: 上所レ現似我之相。體非二實有一。是假法故也。 T2251_.64.0269b13: 又體非二全無一。依他起性成二所縁縁一故。既非二 T2251_.64.0269b14: 實有一亦非二虚僞一。唯是依他移轉之法。我之所
T2251_.64.0269b17: 利瑟底一。此云二我見一。梵云二薩迦耶一。此云二不實 T2251_.64.0269b18: 移轉身見一。即攝二我所一
T2251_.64.0269b22: 者。不レ可二界外説處。又應レ不下説二有漏一亦説中 T2251_.64.0269b23: 取蘊上。又不レ應二壞苦説一。無二苦是不壞故
T2251_.64.0269b26: 耶之見境第七依主。然有人。經部第五囀。從二 T2251_.64.0269b27: 常一想一起二此見一故者。是何謂乎。凡於二六釋一 T2251_.64.0269b28: 而論二囀聲一。必不レ離二能所合一以論二能所差別一。 T2251_.64.0269b29: 今薩迦之見依主。所依薩迦。能依爲レ見。然汝 T2251_.64.0269c01: 不三薩迦耶爲二所差別一。別以二常一想一添加。成二 T2251_.64.0269c02: 所別一爲二第五囀一。豈有二此理一。今經部意。亦縁二 T2251_.64.0269c03: 薩迦耶一起二此見一。故必境第七。故成實論云。
T2251_.64.0269c08: 陰一見レ我。等隨觀見句。光記致二六解一。何猶預
T2251_.64.0269c11: 在中色中上。受想行識亦爾。五蘊各四故有二二 T2251_.64.0269c12: 十一。本事經五曰。彼隨觀二見色即是我一。品類足
T2251_.64.0269c15: 應一均等觀見色是我等一。故言二等隨觀見一。於二 T2251_.64.0269c16: 光六解中一。第二似レ近レ理。而抱二猶豫一。於レ彼竝 T2251_.64.0269c17: 非也。有人第一約二佛等觀見一爲レ善者妄陋 T2251_.64.0269c18: 矣
T2251_.64.0269c25: 見一。四復次此執。二邊行相轉故名二邊執見一。初 T2251_.64.0269c26: 釋邊之執。邊執即見。後三釋執即邊。邊執即 T2251_.64.0269c27: 見。兩重持業釋
T2251_.64.0270a01: 以一
T2251_.64.0270a07: 何故但名二見取一耶。答。此因二諸見一通取二五蘊一。
T2251_.64.0270a22: 天因一。此初也。非世間等二句通二上三一。舊論 T2251_.64.0270a23: 曰。如下摩醯首羅非二世間因一彼觀爲因。世主 T2251_.64.0270a24: 天等餘諸物亦爾。生主者。光記兩釋。初生二世 T2251_.64.0270a25: 間主一主之生依主。後主爲二天主一。能生即天主 T2251_.64.0270a26: 持業釋。今云。準三舊論云二世主天一。生者諸世 T2251_.64.0270a27: 間生法。是所生。生之主故名二生主一。言レ餘者。
T2251_.64.0270b01: 夫。時。方。空等生二諸法一故。如三農夫秋收二多 T2251_.64.0270b02: 實一便作二是言一。私多末度天等所與。若生二男 T2251_.64.0270b03: 女一復作二是言一。是難陀等天神所與。若信二自 T2251_.64.0270b04: 在一者便作二是言一。毘瑟拏天矩陛羅等天神所 T2251_.64.0270b05: 與。如レ是等類非因計因
T2251_.64.0270b09: 三池中一浴。由レ此便得二淨脱出離一至二苦樂邊一。 T2251_.64.0270b10: 此非因計因戒禁取見苦所斷
T2251_.64.0270b14: 鹿狗戒。露形戒等一。由レ此便得二淨脱出離一至二 T2251_.64.0270b15: 苦樂邊一。此非因計因戒禁取見苦所斷。禁者。 T2251_.64.0270b16: 有二諸外道一。起二此見一立二此論一。諸補特伽羅受 T2251_.64.0270b17: 持烏禁。鵂鶹禁。默然禁等一。由レ此便得二淨脱 T2251_.64.0270b18: 出離一至二苦樂邊一。此非因計因戒禁取見苦所 T2251_.64.0270b19: 斷。此約二事別一以分二戒禁一。而於二釋名一是持業 T2251_.64.0270b20: 釋。故於二戒禁一竝言二戒禁一。然光記。戒爲二佛法
T2251_.64.0270b23: 道一。何故相違。答。此有二通別一。通言レ之皆是非 T2251_.64.0270b24: 因計因。若差別言非涅槃之因爲二非因計因一。 T2251_.64.0270b25: 計二涅槃因一爲二非道計道一。彼依レ通。此約レ別。竝
T2251_.64.0270b29: 種邪行非二生天因一。妄執爲レ因名二第一道一。唯受 T2251_.64.0270c01: 持戒禁一性士夫智等非二解脱因一。妄執爲レ因 T2251_.64.0270c02: 名二第二道一彼生天因屬レ道。何相違。解云。彼 T2251_.64.0270c03: 約二生因縁因一分レ之。謂自在等非二世間能生 T2251_.64.0270c04: 因一爲レ因。故投二水火等一非二是生天縁因一。由レ是 T2251_.64.0270c05: 分二計因計道一。於レ道約二涅槃非涅槃一亦分レ二。
T2251_.64.0270c09: 生道。若執爲二涅槃道一屬二決定勝道一。必非二相
T2251_.64.0270c14: 論一。論イヽ能生レ數亦名二數論一。相應者。梵云二瑜
T2251_.64.0270c17: 與レ數相應之智了解不レ生故眞諦三藏殊恐二 T2251_.64.0270c18: 後來迷一特置二本音一也。言レ智者。外道求二智惠一 T2251_.64.0270c19: 計レ道故。正理云二士夫。智一。非レ謂二相應之智一。
T2251_.64.0270c24: 塗レ身以レ灰求レ出二生死一。此等類。然光記。數約二 T2251_.64.0270c25: 算數一。相應爲二用字一。智屬レ上竝非也
T2251_.64.0271a01: 因。依處故。滅道是彼怖畏處故。別謂別迷二四
T2251_.64.0271a07: 倒一起二因執一。故見苦所斷爾。執下投二水火一是生 T2251_.64.0271a08: 天因等上不レ應二見苦斷一。不下從二二倒一起上故。然發
T2251_.64.0271a13: 淫欲一。又受二種種苦行一。又調二象馬等一。其前後 T2251_.64.0271a14: 語竝如二今引文一。各云二非因計因戒禁取見苦 T2251_.64.0271a15: 所斷一
T2251_.64.0271a22: 牛狗等戒禁戒取應二見苦所斷一。迷二苦諦一故。 T2251_.64.0271a23: 如二身邊見等一。如二餘隨眠一。此異品中。除二無漏 T2251_.64.0271a24: 縁一餘有漏縁。皆是迷レ苦故犯二異分轉不定一。若 T2251_.64.0271a25: 返難有二太過失一。量云。汝餘有漏縁惑應二見苦 T2251_.64.0271a26: 所斷一。皆迷レ苦故。如二汝狗牛等戒禁取一。如二汝
T2251_.64.0271a29: 苦所斷縁二牛苦等一故。但計二麁果一爲二彼因一故。 T2251_.64.0271b01: 而於二論主一顯レ有二隨一不成一曰。以レ非下一切縁二 T2251_.64.0271b02: 有漏一惑。皆以二果苦一爲中所縁上故。今詳。正理 T2251_.64.0271b03: 釋全非レ理。何者論主就二迷苦諦故因一致レ難。 T2251_.64.0271b04: 豈改以爲レ此。又論主以二迷苦故一爲二太過失一。 T2251_.64.0271b05: 汝密改爲二縁苦一而爲二不成一。夫迷對二不迷一。不 T2251_.64.0271b06: 迷即覺悟。縁對二不縁一。迷レ苦故起二一切業惑一。 T2251_.64.0271b07: 若於レ苦覺悟不レ起レ此。其理大別。汝宗何 T2251_.64.0271b08: 可レ許三一切有漏縁惑皆覺二苦諦一光師致二倶 T2251_.64.0271b09: 舍救一。寶師意。以二正理論一理爲二精當一。以二論主 T2251_.64.0271b10: 難一義爲二浮麁一。破斥光記一不レ異二前難一。寶師識 T2251_.64.0271b11: 見最可レ稱。釋二倶舍論一尙不二强救一。於二惠道論一 T2251_.64.0271b12: 豈可レ不レ貴。所レ謂不レ可二必通一非二三藏所説一 T2251_.64.0271b13: 故。誠是斯謂。然破レ光不レ異二前難一者實是也。 T2251_.64.0271b14: 正理爲二精當一非也。如レ前可レ思
T2251_.64.0271b18: 苦道一。有二何相差別二戒禁取一。可レ説下此爲二見 T2251_.64.0271b19: 苦所斷一。彼爲中見道所斷上。如下諸縁二見苦所斷 T2251_.64.0271b20: 法一生戒禁取名迷二苦諦一故。如レ是諸縁二見道 T2251_.64.0271b21: 所斷邪見疑等一生戒禁。彼亦應レ名二迷苦諦一 T2251_.64.0271b22: 故。量云。汝縁二見道所斷一戒禁取應レ迷二苦諦一。 T2251_.64.0271b23: 縁二彼所斷法一故。如二見苦斷戒禁取一。又量云。 T2251_.64.0271b24: 汝見道所斷戒禁取應二見苦所斷一。迷二苦諦一故。 T2251_.64.0271b25: 如二牛戒等戒禁取一。正理師約二力用强劣及行 T2251_.64.0271b26: 相麁細等一通釋此難一。此行相別於レ汝應レ成 T2251_.64.0271b27: 故。寶疏明二正理一無二於此論一破二光救釋一。今云。 T2251_.64.0271b28: 諸師皆非二論意一。此論但難二迷苦故因一。彼有二 T2251_.64.0271b29: 相濫一。所立不レ可レ成故。非三廣難二無別一故。光師 T2251_.64.0271c01: 救釋不レ當。正理從レ本以二別理一判二差別一故。寶 T2251_.64.0271c02: 師亦妄無二於此論一。何不レ愼焉。彼正理論辨二 T2251_.64.0271c03: 差別一等。於二婆沙等一已有レ此故。爲レ破二彼等一 T2251_.64.0271c04: 有二次二難一。正理通釋竝墮二後所破一也
T2251_.64.0271c07: 者。舊論云二若人一。下又字亦爾也。是顯レ異二前 T2251_.64.0271c08: 二難一。初正難意執二道下邪見疑一爲二如理一。戒 T2251_.64.0271c09: 禁唯執二彼是淨因一。不三執爲二永淸淨一。若爾非二 T2251_.64.0271c10: 非道計道行相一。何爲二道諦攝戒取一。若救言下邪 T2251_.64.0271c11: 見撥二眞道一故。戒禁妄執下別有二無想等淨因一。 T2251_.64.0271c12: 是執三彼餘無想等得二淸淨一而非下縁二彼邪見一 T2251_.64.0271c13: 爲中永淨上。是則見苦所斷。是故此戒禁。縁二見 T2251_.64.0271c14: 道所斷邪見等諸法一。非道爲レ道故。見道所斷 T2251_.64.0271c15: 理亦不二成立一。亦者對二前迷苦諦故一。已下二 T2251_.64.0271c16: 難。論主成下欲四自令三戒取通二四諦一之義上。於レ中 T2251_.64.0271c17: 此破レ他爲レ本。有部戒禁唯分二非因計因非道 T2251_.64.0271c18: 計道二類一。初唯見苦斷。後通二見苦道一。而論主 T2251_.64.0271c19: 意。縁二四諦下邪見疑等一。戒禁隨二邪見疑一竝 T2251_.64.0271c20: 攝二四諦一。如二唯識論説一可レ知。正理師以レ先 T2251_.64.0271c21: 蘊在餘道一。後執二邪見一爲中如理上作レ救。而全 T2251_.64.0271c22: 不レ免レ破。先道計。後計因。豈可三以レ後爲二道所 T2251_.64.0271c23: 斷一。光師反破爲二允當一。寶疏破二光記一全不レ當。 T2251_.64.0271c24: 正理本背下婆沙縁二道邪見等一爲道。今云下爲二 T2251_.64.0271c25: 淨因一道所斷上。故有二光破一。又違二道等行一者 T2251_.64.0271c26: 可レ爾。何以二彼理一可レ通下非二淨道一之難上。又所 T2251_.64.0271c27: 縁イヽ斷故者。是論主第四所破
T2251_.64.0272a01: 取。斷二彼所縁邪見等一時。戒禁亦除故見道 T2251_.64.0272a02: 斷。若爾於二集滅二諦一執二邪見等一。戒禁取斷二 T2251_.64.0272a03: 彼所縁一。便亦被レ斷。則是應二集滅斷一。何不レ爾 T2251_.64.0272a04: 耶。正理以二所斷所證無用一通レ難。光師反破 T2251_.64.0272a05: 最爲二應理一。然寶疏云レ不レ應レ理。盲目之至矣。 T2251_.64.0272a06: 内外二道雖二能證道言同一而有二其別一。於二集 T2251_.64.0272a07: 滅一亦雖二所斷所證言同一而有二其異一。彼涅槃 T2251_.64.0272a08: 與レ此遥別。所斷煩惱亦大乖違。何云レ無レ撥二 T2251_.64.0272a09: 佛世尊所説集滅一。故論主通二四諦一立二戒禁一。 T2251_.64.0272a10: 於レ理爲レ善。古今學者於二此四難一無レ有二正理。 T2251_.64.0272a11: 光。寶判談一。故一向不レ改二光寶所引正理及自 T2251_.64.0272a12: 釋中寫誤訓點。所三以是難二曉通一。今悉改レ之。 T2251_.64.0272a13: 令二義通暢一以便二初學一
T2251_.64.0272a20: 此亦有レ二。初總釋。後謂邊下別釋。此亦 T2251_.64.0272a21: 有レ三。初釋二常倒一。二釋二樂淨二倒一。今就二四諦一。 T2251_.64.0272a22: 故云二見取中一。婆沙。正理唯就二苦諦一故云レ全。 T2251_.64.0272a23: 竝非二相違一
T2251_.64.0272a26: 我見イヽ。唯體業用異故。二我倒下前師問。三 T2251_.64.0272a27: 如何不レ攝者有説反責。四由二倒纒一故者前 T2251_.64.0272a28: 師答。由二倒與纒別一故。謂我見者是倒自體。 T2251_.64.0272a29: 纒是我所見五諸有下。有説立二全攝理一難二前 T2251_.64.0272b01: 師一。初立二全攝理一。於レ中先正示。後此即下結 T2251_.64.0272b02: 成。是顯レ無二別體一。二是我下難二前師一。謂是我 T2251_.64.0272b03: 屬。我唯是體業異非レ有二別體一。若是爲二二別 T2251_.64.0272b04: 見一。彼由我爲我見亦應レ成二二別見一。彼事者色 T2251_.64.0272b05: 等五蘊。屬由爲三竝是我所見差別。謂色屬 T2251_.64.0272b06: レ我。色由レ我有。色爲レ我有二所用一。夫八轉一體 T2251_.64.0272b07: 轉二多相一。要非二別體一。故據二轉聲一以難絶彼一。論 T2251_.64.0272b08: 主意在二後師一可レ知。然圓暉但擧二後師一不レ知二 T2251_.64.0272b09: 論意一。今據二舊論。正理一分文解釋如レ是。光寶
T2251_.64.0272b17: 責一。何以レ此可レ爲二有説證一。未レ曉二由倒纒故句
T2251_.64.0272b24: 所覽論本。纒作レ經乎。以レ言下由二四倒經一故上。若 T2251_.64.0272b25: 爾彼錯本。依二正理。舊論一應レ思レ之
T2251_.64.0272c01: 惠云。此論具二三義一之總勝。彼三中別義亦 T2251_.64.0272c02: 勝。何以二彼別一令二此論同一。故光爲レ勝詳曰。何 T2251_.64.0272c03: 迷レ文甚。今但示二體勝一故似レ總。彼示二勝義所 T2251_.64.0272c04: 在一故在二第三一於レ義全無レ異
T2251_.64.0272c12: 一女人極爲中端正與レ世奇特上。見已心意錯亂 T2251_.64.0272c13: 不二與レ常同一。是時多耆奢貪。即以レ偈向二阿難一 T2251_.64.0272c14: 説 欲火之所レ燒 心意極熾然 願説二滅 T2251_.64.0272c15: レ此義一 多有レ所二饒益一 是時阿難復以レ偈 T2251_.64.0272c16: 報曰 知欲顚倒法 心意極熾然 當レ除二想 T2251_.64.0272c17: 像念一 欲念便自體。次觀二彼女人三十六物 T2251_.64.0272c18: 不淨一。次觀二自身五盛陰無牢不堅固一而曰。即 T2251_.64.0272c19: 於二彼處一有漏心得二解脱一。問。今論引二四句一。舊 T2251_.64.0272c20: 論唯二句何故異。解云。竝無二相違一。謂辨自在 T2251_.64.0272c21: 是有學聖人。彼已有二想倒一非二唯見苦斷一證 T2251_.64.0272c22: 足故。舊論唯示二上二句一。復不レ離レ貪即想倒 T2251_.64.0272c23: 有レ此。學人未レ盡レ貪。故想未レ斷顯然。故更示二 T2251_.64.0272c24: 下二句一。辨自在梵云二婆耆舍一。或鵬耆奢。増一 T2251_.64.0272c25: 弟子品曰。能造二偈誦一歎二如來徳一。所レ謂鵬耆 T2251_.64.0272c26: 奢比丘是。言論辯了而無二疑滯一者。亦是鵬耆
T2251_.64.0272c29: 作レ傍。法賢本作レ囀。囀爲二彈舌一。今本經作レ多 T2251_.64.0273a01: 蓋轉誤。辯自在順二増一所言。或眞諦曰二躬自 T2251_.64.0273a02: 在一。支謙本亦然。順二分別功徳論所説一。然稽古
T2251_.64.0273a06: 詳曰。此兩釋竝順二經文一。彼亂倒非二必四顚 T2251_.64.0273a07: 倒一故。復辨自在得二阿難偈一。後觀二不淨等一。
T2251_.64.0273a12: 無二常樂我淨想一。不二忘失一者上。煩惱可行。文中 T2251_.64.0273a13: 有レ三。初叙二經部所立一。由二前經一立二此義一故云 T2251_.64.0273a14: レ故。次二前有餘部一故曰レ復。想心見三各有二常 T2251_.64.0273a15: 樂我淨一。見四唯見所斷。想心各四八通二見修一。 T2251_.64.0273a16: 前三果爲レ學。前經所説未レ得二無學一已前有二 T2251_.64.0273a17: 彼想倒一。知是學人未全斷。同二大乘説一。智論六 T2251_.64.0273a18: 十説二想心見三種顚倒一云。凡夫人三種顚倒。 T2251_.64.0273a19: 學人二種顚倒。二如是下通二有部所引經一。舊 T2251_.64.0273a20: 論有下若爾云何不レ違二佛經一之問上。纒字。舊論。
T2251_.64.0273a23: 若離二此觀一無三餘有二惑品永斷方便一。故彼經 T2251_.64.0273a24: 由二八種倒永斷處一説二聖諦知見一。三故此下論 T2251_.64.0273a25: 主結成經部義一
T2251_.64.0273b15: 名二我慢一。我是境故境第七依主釋。文中云レ於
T2251_.64.0273c01: 三彼通二等勝功徳一。此都無徳。四彼似功徳。此 T2251_.64.0273c02: 都無徳。五彼通二内外道一。此唯外道。六彼通二 T2251_.64.0273c03: 凡聖一。此唯異生。詳曰。彼有徳起。此無徳起。 T2251_.64.0273c04: 不レ可レ論二已未一也。三四義最好
T2251_.64.0273c12: 不同上。發智論一一説三依レ見起二某慢一。今總説。 T2251_.64.0273c13: 二初三下正配二九類一。第三於多下問答我劣一。 T2251_.64.0273c14: 第四如是下結成
T2251_.64.0273c17: 義。如是指二下愛樂有情一。自者簡レ他稍似二義
T2251_.64.0273c22: 發惠論中一分明説二此事一。如レ言三我是王二旃陀
T2251_.64.0273c25: 言一。又云二於中一。是於二彼中一可二反顧一。今唯云二於 T2251_.64.0273c26: 聚一。意即於二聚中一。若不レ爾聚言無用。應レ言下謂 T2251_.64.0273c27: 有レ如レ是於中自所樂劣有情聚上。故正理四十七
T2251_.64.0274a02: 錯誤哉。反顧明本。光記如レ是。鮮本。正理。顯 T2251_.64.0274a03: 宗作二雖於爲レ正
T2251_.64.0274a09: 勝一。故唯是過慢。餘亦如レ是。品類足意。唯 T2251_.64.0274a10: 約二能執相一云二我勝一。其所對境不レ可レ局。故三 T2251_.64.0274a11: 慢集在。謂於レ劣爲レ勝是慢。於レ等謂レ勝是過 T2251_.64.0274a12: 慢。於レ勝計レ勝是慢過慢。婆沙曰。餘八慢類 T2251_.64.0274a13: 如レ理應レ説。我等從二二慢一。謂於レ等執レ等是慢。 T2251_.64.0274a14: 於レ勝爲レ等是過慢。我劣有勝我二。唯從二卑 T2251_.64.0274a15: 慢一。餘準可レ思。問。兩論何盡理。答。婆沙不レ顯二 T2251_.64.0274a16: 優劣一。此論顯示發智是有餘説一故云レ且。實是
T2251_.64.0274a21: 唯衆同分無常一。後解文通二五陰無常一。其意唯 T2251_.64.0274a22: 衆同分無常。而無二取捨一。寶疏泛言。三界無常 T2251_.64.0274a23: 者通レ二。今唯約二衆同分一。今詳。光記後釋爲二
T2251_.64.0274a27: 定一故。謂或有疑。造二此論一者。唯解二隨レ經義一。 T2251_.64.0274a28: 不レ解レ隨二實義一。欲レ令三此疑得二決定一故。顯此 T2251_.64.0274a29: 論者前來成立。隨二契經義一説二無有愛。唯修 T2251_.64.0274b01: 所斷一。今隨二實義一顯下無有愛通中二所斷上。三界 T2251_.64.0274b02: 無常通二二斷一故。有作二是説一。前來説レ愛。今 T2251_.64.0274b03: 説二無有一。欲レ顯二此二倶修所斷一。此中所説三 T2251_.64.0274b04: 界無常。但説二三界衆同分滅一不レ説二一切一。評 T2251_.64.0274b05: 曰。如レ前所説爲レ善。三界無常言無レ簡故。縁二 T2251_.64.0274b06: 善法斷一尙有レ起レ愛。縁二見所斷諸法無常一寧 T2251_.64.0274b07: 不レ起レ愛以三斷見者總計二五部一爲二我我所一。當 T2251_.64.0274b08: 來斷滅後隨起レ愛。雖レ不二總縁一而縁一一別別
T2251_.64.0274b11: 死後此五蘊斷滅一。問。通二見修一何論云レ全。答。 T2251_.64.0274b12: 既論二聖人一。無二見惑一必。唯就二未斷一故云レ全」
T2251_.64.0274b15: 果一等有愛亦起。簡レ彼云二一分一也。舊論云二伊 T2251_.64.0274b16: 羅槃那象王一。正理。顯宗全同二此論一。應音二十
T2251_.64.0274b19: 名二香葉象一也。此論終音今亦爾也。又光記云。
T2251_.64.0274b23: 也
T2251_.64.0274c02: 問未斷一故。正理曰。故聖身中雖レ有二未斷一。而 T2251_.64.0274c03: 由二背折一皆定不レ行
T2251_.64.0274c06: 續理一。故此慢類等。我慢。惡悔。聖雖レ未レ斷而 T2251_.64.0274c07: 定不レ行
T2251_.64.0274c10: 亦遍行一。非二正遍行一故曰レ攝。由レ此舊論三段 T2251_.64.0274c11: 別有二頌及釋一。初中及言。通二上二處一顯二其體 T2251_.64.0274c12: 別一。故長行云二及彼相應一。而別在レ此欲レ顯示 T2251_.64.0274c13: 此相應言。是相應無明非二諸隨行一。下無明言 T2251_.64.0274c14: 通中相應上。即合集義。故舊論偈曰二疑共レ彼無 T2251_.64.0274c15: 明。及獨行無明一。又顯示相應無明屬二所相應
T2251_.64.0274c23: 瞋慢相應無明一。非二遍行一。故簡二他界地一言二自
T2251_.64.0274c26: 簡レ彼。故言二自界自地一
T2251_.64.0275a02: 所斷無明。有是遍行。有是非遍行。何故彼説二 T2251_.64.0275a03: 三十三是遍行。六十五是非遍行一耶。答。西方
T2251_.64.0275a06: 別一。謂見苦集所斷無明通二遍非遍一。謂見苦集
T2251_.64.0275a10: 則便不レ攝二不共無明一。於レ義爲レ善。若爾迦濕 T2251_.64.0275a11: 彌羅國諸師何不レ誦レ此。答。亦應レ誦レ此。而不 T2251_.64.0275a12: レ爾者有二別意一故。以二彼多分是遍行一故。謂見
T2251_.64.0275a15: 相應無明。見集所斷有二七無明一。四是遍行。即 T2251_.64.0275a16: 二見。疑相應及不共無明。三非如レ前。又此國 T2251_.64.0275a17: 誦。無明皆説三不共無明惟遍二非遍一。自力起故
T2251_.64.0275a20: 力一現在前故。説二所應一即亦説二彼性一。不定故 T2251_.64.0275a21: 不二別説之
T2251_.64.0275a24: 執。五部煩惱皆有二遍非遍一。或復有執。見苦集 T2251_.64.0275a25: 煩惱皆是遍行。見滅道煩惱皆是無漏縁。或 T2251_.64.0275a26: 復有執。若諸煩惱通二三界一者皆是遍行。或復 T2251_.64.0275a27: 有執。遍行有レ二。一無明。縁起根本故。二有 T2251_.64.0275a28: 愛。後際根本故如二譬喩者一。或復有執。若煩惱 T2251_.64.0275a29: 通二五部一者名二遍行一。即無明及貪。瞋。慢或復 T2251_.64.0275b01: 有執。五法是遍行。謂無明。愛。見。慢及心如二
T2251_.64.0275b06: 通不レ云二經主難一故。是此唯乘レ前外人難。故 T2251_.64.0275b07: 於二婆沙諸説一無二十三遍行義一。或分別論者 T2251_.64.0275b08: 難。但以二自義愛慢一難レ彼。非三必謂二十三是遍 T2251_.64.0275b09: 行一。此中雖言。明本及光。寶所レ唱竝如レ今。按 T2251_.64.0275b10: 義不レ通。此承二力能頓縁五部一此難來。宜レ作二
T2251_.64.0275b23: 有二六十九一。五合縁有二五十六一。六合縁有二二 T2251_.64.0275b24: 十八一。七合縁有レ八。八合縁唯一種。此且就三 T2251_.64.0275b25: 於欲界繫縁二上八地一。若初禪繫縁二上七地一。乃 T2251_.64.0275b26: 至無所有處繫縁二有頂一。如レ理可レ思
T2251_.64.0275c02: 解第一爲二盡理一。後二非也。如レ縁二非擇滅名一
T2251_.64.0275c05: 故何可レ例レ彼。寶疏云二不染汚邪行相智一。湛
T2251_.64.0275c08: 説。云何邪智。謂染汚惠。答。邪智有レ二。一染 T2251_.64.0275c09: 汚。二不染汚。染汚者無明相應。不染汚者無
T2251_.64.0275c12: 者。應二是無覆無記一。若爾與三下云二無覆無記 T2251_.64.0275c13: 不縁於上一大爲二違害一。今按寶疏不染汚之不 T2251_.64.0275c14: 蓋衍字。寶亦爲二染汚邪智無明相應一。由レ是雖 T2251_.64.0275c15: レ破二光後解一。未レ破二初解一其意同故詳曰。此判 T2251_.64.0275c16: 爲レ善也。問。論主意何。答。論主意欲レ令三身邊 T2251_.64.0275c17: 縁二上地一。故簡別言二對法者一。云二以レ宗爲量是
T2251_.64.0275c22: 前後相違。謂今執二梵王一爲二常我一爲二邪智一。前 T2251_.64.0275c23: 爲二身邊一故。二有二違宗失一。前釋違二對法者義一 T2251_.64.0275c24: 故。詳曰。此難麁也。今是上縁章。故生在欲 T2251_.64.0275c25: 界一上縁否。故有宗不下以二他界一自我執上。故爲二 T2251_.64.0275c26: 邪智一。上論二非因計因能生常我二倒一故定是 T2251_.64.0275c27: 身邊見。常我二倒是身邊見對法宗常談。何 T2251_.64.0275c28: 可レ疑二彼釋一
T2251_.64.0276a02: 眠一。故此頌釋來。證二四句一以顯三遍行因通二彼
T2251_.64.0276a05: 有二遍行隨眠一亦遍行因一。謂過去現在遍行隨 T2251_.64.0276a06: 眠。有非二遍行隨眠一亦非二遍行因。若不レ依二彼 T2251_.64.0276a07: 種類一説者。謂除二前相一。若依二彼種類一説者。
T2251_.64.0276a11: 成レ六。上二界亦爾。三六十八爲二無漏縁一。九十 T2251_.64.0276a12: 八中。餘八十是有漏縁。然此中約三九地各有二
T2251_.64.0276a16: 於レ中五十四無漏縁。二百三十有漏縁。是據二 T2251_.64.0276a17: 地別一以論。若依二界門一如二常途一九十八。故於二
T2251_.64.0276a20: 準此一爲レ正。明本。光牒文如レ今可レ知。形誤」
T2251_.64.0276a23: 各別治二煩惱一故。其相如レ文。然光寶等皆以二 T2251_.64.0276a24: 雖法類品已下一爲二由別治故釋一。是似而非也。 T2251_.64.0276a25: 一次第異故。謂乘二互相因故一有二妨難一。通レ彼 T2251_.64.0276a26: 云二雖法等一。何不レ頌二由相因別治故一。二闕二六 T2251_.64.0276a27: 九異所以一故。標二六九一何不レ述二其異由一。又解 T2251_.64.0276a28: 此唯一因。簡二縁滅唯自地一。謂九地異云レ別。 T2251_.64.0276a29: 能治道云レ治。諸地各別無漏能治。是互相 T2251_.64.0276b01: 因故滅通縁。由レ此舊論頌無二別治言一。長行 T2251_.64.0276b02: 如レ今。今云二諸地道互相因故一。諸地釋レ別。道
T2251_.64.0276b05: 爲二因果一故。由レ是邪見六九總縁。滅不二相因一 T2251_.64.0276b06: 唯縁二自地一。此中論二能縁惑及所治一便據二有 T2251_.64.0276b07: 漏九地一以四未至中間不三別立二所斷惑品一故。 T2251_.64.0276b08: 談二所縁道及能治一便依二無漏九地一。以三欲界 T2251_.64.0276b09: 有頂無二無漏治道一故。下皆準レ之。唯縁六地 T2251_.64.0276b10: 者。是所縁而能治故。即無漏九地中未至中 T2251_.64.0276b11: 間四根本。唯者簡二欲界一。無二治道一故。又簡二無 T2251_.64.0276b12: 色一。謂六地法智觀二欲界境一起。無色於レ欲四
T2251_.64.0276b15: レ縁レ下。對治別故。爲レ攝二忍智及倶起品法一言 T2251_.64.0276b16: レ品。若治二欲界一若能治レ餘者。光記治二欲界見 T2251_.64.0276b17: 道諦惑一唯未至。治レ餘者。六地中滅道法智。
T2251_.64.0276b20: 亦治中餘五地上。何故治二修惑一。答。法智唯是欲惑 T2251_.64.0276b21: 治道。於二上界一無二法智所斷惑一。何可レ云三治レ自 T2251_.64.0276b22: 及治二餘五地一。不レ同二類智是上界惑治道一。由レ是 T2251_.64.0276b23: 下云三法智品既治二色無色一。躡二此治餘義一也。
T2251_.64.0276b29: 能治一。以二能治類同一故爲二所縁一。故正理四十八
T2251_.64.0276c03: 故。未至地亦非下全屬二上地一者上。非二欲治一故。 T2251_.64.0276c04: 治レ欲者亦非二全邪見一。唯是忍所治故。通二此 T2251_.64.0276c05: 難一曰。謂法智道。同是欲界中。縁二道諦惑一對 T2251_.64.0276c06: 治種類。此同類道由二互相因互相縁一故。設
T2251_.64.0276c10: 者。未至中間所レ起無漏道。爲レ治二初定惑一謂三 T2251_.64.0276c11: 之治二自地一。於二未至中間一無二自惑一故。是則治二 T2251_.64.0276c12: 二禪等七地惑一言レ治レ餘。問。九地無漏道各互 T2251_.64.0276c13: 治一上下一。解云。唯能治二自與上。不レ能レ治レ下。
T2251_.64.0276c16: 能對治上二界中諸煩惱一故。謂非下第二靜慮 T2251_.64.0276c17: 地等類智品道。亦能爲二初靜慮地等煩惱一對
T2251_.64.0276c20: 對治一而可三總爲二上八地中縁レ道惑境一。依レ此 T2251_.64.0276c21: 應レ知必不レ治レ下。雖下於二能治一有中差別上。然爲二 T2251_.64.0276c22: 所縁一則無レ有二差別一。謂八地惑各皆通縁二九地 T2251_.64.0276c23: 道一。光記治二餘七地一者。總相未レ成二指南一
T2251_.64.0276c29: 滅道法智非一苦集法智一。亦非三滅道法智全爲二 T2251_.64.0277a01: 色無色界對治一。唯修道法智對治非二見道一。彼 T2251_.64.0277a02: 初非レ分故。是故汝所説不レ然。詳曰。雜心唯 T2251_.64.0277a03: 示下不レ治二彼上界見道一所以上。非二總結一故云二彼 T2251_.64.0277a04: 初一。婆沙約レ闕二苦集法智是能治一云二非初一。今 T2251_.64.0277a05: 正所レ論就二見道四諦一決擇。而彼闕レ治二見道一 T2251_.64.0277a06: 故云二非今一。於レ義同レ此。舊論據二前文二段次 T2251_.64.0277a07: 第一。謂前言苦集對治無後言見道對治無。是 T2251_.64.0277a08: 亦言異義同。然慧暉云。或更有釋。四諦闕二二 T2251_.64.0277a09: 諦下智一二無。見修惑中不レ斷二上界見惑一初 T2251_.64.0277a10: 無。此釋穿空最。非二唯違二諸論一亦何不レ言二二 T2251_.64.0277a11: 四無一。上界見道四諦惑。皆不レ能レ治故對レ二 T2251_.64.0277a12: 應レ四
T2251_.64.0277a15: 由是具聲。因即所以因由。是縁レ滅唯一地。 T2251_.64.0277a16: 縁レ道六九地所以。境互爲縁因者。簡三滅互非二
T2251_.64.0277a21: 總爲二四解一未レ精。非能對治故者。簡三道能治
T2251_.64.0277a24: 地一。今此二因。依二彼兩説一而簡二滅道一。以顯二九 T2251_.64.0277a25: 上縁九地自在一
T2251_.64.0277a28: 然答中。於二戒禁一滅道竝言相乘而來。或 T2251_.64.0277a29: 恐レ謂二道所斷可縁レ滅故。或兼示四論主令三戒 T2251_.64.0277b01: 禁通二滅諦一
T2251_.64.0277b04: 縁惑非二唯下地一故。然光記諸言。兩讀言二諸 T2251_.64.0277b05: 身邊及諸下身見一非也。下處處釋準レ之。又 T2251_.64.0277b06: 縁レ彼惑及下惑。下論中準レ此。故舊論十四
T2251_.64.0277b10: レ思レ此
T2251_.64.0277b15: 隨長爲レ義。雖二可縁一於レ中無レ有二隨長一。婆沙文 T2251_.64.0277b16: 如二次下引一。蓋此論有説言應二衍文一。隨順。舊 T2251_.64.0277b17: 論云二隨長一。正理於二前説中一云。諸隨眠於二此 T2251_.64.0277b18: 法中一隨住増長即是隨縛。今義同レ彼。且今論 T2251_.64.0277b19: 上無レ釋二名義一。故何得レ爲二別義一。問。若爾何故 T2251_.64.0277b20: 此説來。答。通二伏難一。難云。彼無漏及上法應二
T2251_.64.0277b23: 及無漏法一亦應二隨増一。是所縁故。如二自界地一。 T2251_.64.0277b24: 爲レ通二此難一故云二雖是所縁一。具設二譬喩一。正理 T2251_.64.0277b25: 於レ上釋二名義一意通二此疑一。故更不レ説。若不レ爾 T2251_.64.0277b26: 雖是所縁言及服藥喩成二唐捐一
T2251_.64.0277b29: 記病者喩レ境。藥喩レ惑。是唯見二順言一未二深思一 T2251_.64.0277c01: 致二此釋一非也。實是煩惱能順。而爲レ顯二能所 T2251_.64.0277c02: 和順義一境爲二能順一。又爲顯下煩惱常欲レ順レ彼。 T2251_.64.0277c03: 彼不レ順レ此故無二隨増一義上故。雖是下以レ境爲二 T2251_.64.0277c04: 所隨増一。惑爲二能隨増一。此喩正雖是下用
T2251_.64.0277c09: 長故。隨眠於レ心増二縛事一故。若已斷。則不二 T2251_.64.0277c10: 隨増一不二相隨順一非二増長一故。隨眠於レ心無二縛 T2251_.64.0277c11: 事一故。此文亦證三前隨順義イヽ非二別義一
T2251_.64.0277c14: 此與下總釋。爲我下別釋。此有レ二。初明二身 T2251_.64.0277c15: 見一。後執斷下明二斷見一。寶總爲二三節一非也。 T2251_.64.0277c16: 不レ順レ義故。不レ應二又言一故
T2251_.64.0277c24: 處。六十二見所二歸例一處。故云二諸見趣一。景云。
T2251_.64.0278a04: レ有二果報一。今論蓋脱乎。又雜心。法勝兩論唯 T2251_.64.0278a05: 因無レ宗。然光記過怪者未レ精也
T2251_.64.0278a09: 見力於二天快樂一起二希求一故。謂爲三我當受二天 T2251_.64.0278a10: 快樂一。即此爲レ門能造二福業一。然貪於レ彼斷二善 T2251_.64.0278a11: 根一時。説爲二強因一故是不善。或由二我見一天愛 T2251_.64.0278a12: 方行。由三見我當受二天樂一方於二彼樂一起二貪求一。 T2251_.64.0278a13: 故我慢亦隨二身見一後起令二心高擧一。故不レ順 T2251_.64.0278a14: 修善業一。又違レ親近善友等一。故謂由二我慢一心
T2251_.64.0278a25: 所説不善惑中一。豈於レ此簡二隨煩惱一爲
T2251_.64.0278a28: 無記惠亦能爲レ因。故無記根攝。此三有レ力 T2251_.64.0278a29: 生二諸無記一。光記生二諸法一者未レ詳。問。此兩説 T2251_.64.0278b01: 於二婆沙百五十六一。評家前説爲レ善。正理。顯 T2251_.64.0278b02: 宗無二明評一。此論亦無レ評。論主意在レ何。解 T2251_.64.0278b03: 曰。論主意在二初説一。雖レ無二明判一而文顯レ此。謂 T2251_.64.0278b04: 言三亦有二三種一。對二善不善竝是三根一。全同二評
T2251_.64.0278b09: 記羸劣不レ由二功用一。任運而起何藉根爲。廣 T2251_.64.0278b10: 有二破立一。然圓暉等今外方師爲二經部義一。正理 T2251_.64.0278b11: 上座云二上座部一。加レ部竝非
T2251_.64.0278b18: 問相一。雖三頌前竝問二問記二一。頌レ問影二記四一。何 T2251_.64.0278b19: 者所依四名即是記四故。而光記初二句正 T2251_.64.0278b20: 答。後二句指事者非也。於レ問已問二兩種體一。 T2251_.64.0278b21: 唯上二句何正答
T2251_.64.0278b26: 明二記四相一。初中有レ三。初總標。二列名。三此 T2251_.64.0278b27: 四下正示二問相一。未レ明レ答故言レ且。問。此列名 T2251_.64.0278b28: 者是記四名。若問四名各有二問字一。謂應一向
T2251_.64.0278c03: 如レ此比也。應分別答問者。更有二因縁一。如二死 T2251_.64.0278c04: 相續等一。應反質答問者。如二有レ人問還問令 T2251_.64.0278c05: 答。應置答問者。若法無二實體一但有二假名一。若 T2251_.64.0278c06: 問此法爲レ一爲レ異。常無常等。是不レ答義惟 T2251_.64.0278c07: 解二佛法一者乃解知耳。今何故不レ云レ問。舊論。 T2251_.64.0278c08: 正理。顯宗竝如レ是。解云。於レ問本無二別四名一。 T2251_.64.0278c09: 隨二答四一以立二四名一。如下十六能入隨二十六所 T2251_.64.0278c10: 立一立名。此亦如レ是。爲二顯二此義一於レ標言レ問。 T2251_.64.0278c11: 次列二記四一而言二此四等一。示二問四相一故答四 T2251_.64.0278c12: 云二此四一。於レ此有二四問一故成二問四一。應一向之 T2251_.64.0278c13: 問依主釋。然光記此四如次句屬レ上。如レ次 T2251_.64.0278c14: 答二彼四間一即釋二上半頌一者非也。問四者標
T2251_.64.0278c23: 故
T2251_.64.0278c29: 此不可レ記。而實已與二答理一相應。是根本答 T2251_.64.0279a01: 故亦名レ記。令三彼問者得二正解一故。或有二默然 T2251_.64.0279a02: 於二理得勝。況酬二彼問一而非レ記耶。廣引二外道
T2251_.64.0279a12: 應レ記。雖二復有言以二遮止一故名二置記一。或有二 T2251_.64.0279a13: 默然一。於レ理得レ勝亦名二置記一。如下婆莠羅默然
T2251_.64.0279a17: 對二反詰一非也。寶疏云レ但得二論意一矣。此難者 T2251_.64.0279a18: 謂二雙問一。故云二亦勝亦劣一
T2251_.64.0279a21: 義門一容レ有二二記一。謂一分別記。二反詰記。今 T2251_.64.0279a22: 據二一邊一爲二反詰記一。汝難二應一向記一全不レ知二 T2251_.64.0279a23: 問意一。後解釋文一。然彼問者一向爲二將レ爲レ勝 T2251_.64.0279a24: 將レ爲レ劣問一。不レ爲二亦勝亦劣問一。雖レ有二爲勝爲 T2251_.64.0279a25: 劣二語一而意但各一途。謂爲字所レ顯唯勝唯
T2251_.64.0279a29: 不レ尋二問意一直據二事法一應レ成二分別答一。謂望レ天 T2251_.64.0279b01: 是劣。望レ下是勝。今但欲レ尋二問者所方故。 T2251_.64.0279b02: 反詰言レ爲二何所方一。寶疏得二論意一。然爲下先 T2251_.64.0279b03: 作二反詰一後分別記上者若可レ然也。光記解釋 T2251_.64.0279b04: 大誤也。有云。正理論通二此難一但言二爲勝一 T2251_.64.0279b05: 不レ言レ劣。而言レ説二一爲聲一云レ不二雙問一。準レ彼 T2251_.64.0279b06: 此人問レ爲レ勝。此人問レ爲レ劣。非三一人問二爲勝 T2251_.64.0279b07: 爲劣二一。故論文言二一向爲問。詳曰。泥二正理 T2251_.64.0279b08: 文一。彼爲レ令レ知レ非二一體兩用雙問一但約二爲勝 T2251_.64.0279b09: 一邊一。然非レ不レ問二爲勝爲劣一。雖レ問二爲勝爲劣一 T2251_.64.0279b10: 然是意各別問。若爲レ勝則唯勝。爲レ劣亦爾。 T2251_.64.0279b11: 學者可レ思
T2251_.64.0279b15: 心等一決二二三差別一。今全擧二婆沙義一。然光。寶 T2251_.64.0279b16: 前章爲二毘婆沙義一。此爲二本論師一非也
T2251_.64.0279b19: 初説唯指事別。於レ義不レ違レ經。彼對法師義。 T2251_.64.0279b20: 二三差別難レ辨。倶反詰故。問。亦同唯請レ説 T2251_.64.0279b21: 於二内心一分二直諂一。是唯自立非二經意一。豈一切 T2251_.64.0279b22: 人可レ得下知二内心一答此。故殊論主依二經説一 T2251_.64.0279b23: 斥レ彼。此一段皆是契經文。云二依經一故。舊論
T2251_.64.0279b29: 共説一若使三此賢者一向論不二一向答一者。分 T2251_.64.0279c01: 別論不二分別答一者。詰論不二詰答一者。止論不二 T2251_.64.0279c02: 止答一者。如レ是此賢者不レ得二共説一亦不レ得二共 T2251_.64.0279c03: 論一。若使二此賢者一向論便一向答一者。分別論 T2251_.64.0279c04: 分別答者。詰論詰答者。止論止答者。如レ是此 T2251_.64.0279c05: 賢者得二共説一亦得二共論一。次復處二非處住。所
T2251_.64.0279c08: 四事觀察一而示二四問記一。其相同二此經一。彼多
T2251_.64.0279c17: T2251_.64.0279c18: T2251_.64.0279c19: T2251_.64.0279c20: 豐山寓居上毛沙門快道記 T2251_.64.0279c21: 隨眠品第五之二
T2251_.64.0279c24: 相惑一。後二句約二共相惑一。自相惑中。初二句 T2251_.64.0279c25: 明二過現意相應一。次三句明二未來六識相應。未 T2251_.64.0279c26: 斷言與二能繫言一各通二中間五處一。貪瞋慢言 T2251_.64.0279c27: 與二意五字一能所相應互影發。一若言隨レ應 T2251_.64.0279c28: 通レ下。一未來言流二次二句一
T2251_.64.0280a06: 結。二迷二自相一。謂愛。恚。慢。嫉。慳結。簡レ彼故 T2251_.64.0280a07: 言レ且。諸者。非一義。煩惱六故。故言レ諸。總者。
T2251_.64.0280a12: 散釋明不二別可釋。而釋二未斷一一令三人準二思 T2251_.64.0280a13: 能繫未來等亦如是。故據レ初殊擧二未斷一
T2251_.64.0280a16: 初正明。後所由。已生簡二未生一。未斷簡二已斷一。 T2251_.64.0280a17: 謂前未レ生設生已斷即不レ繫。故於二現在一無二 T2251_.64.0280a18: 未斷言一者。既體現前。約二未斷一者。理在二絶言一。 T2251_.64.0280a19: 故且略レ之。或準二過去一可レ知。故頌文言二未斷 T2251_.64.0280a20: 過現一。舊論曰。過去現在欲瞋慢。是處已起乃
T2251_.64.0280a25: 爲通二此疑一有二所由釋一。一以三貪瞋慢自相惑 T2251_.64.0280a26: 非レ如二共相遍行一故。二雖レ繫二三世一。以レ非下三 T2251_.64.0280a27: 界諸有情決定遍起繫二三世諸有漏法一盡上故。 T2251_.64.0280a28: 是簡二未來遍行一。彼婆沙總説不レ論二盡不盡一 T2251_.64.0280a29: 故不レ言レ遍。是故論唯言三能繫二此事一。與二共相
T2251_.64.0280b03: 世縛下。何以故。非三不見不聞不分別事起二貪 T2251_.64.0280b04: 瞋慢一。何以故。分齊縁故。或時有レ人於レ眼 T2251_.64.0280b05: 生レ貪。非二餘身分一。何以故。自相使故。非下貪等
T2251_.64.0280b08: 來中未盡非レ不レ繋二未來一也。光記於遍存二兩 T2251_.64.0280b09: 種一以簡釋。全非二論意一。此論遍二三世有漏法一 T2251_.64.0280b10: 盡名二遍行一。故言二遍於三世一。能縛三世。遍縛 T2251_.64.0280b11: 三世一。非下唯繫二三世一名中遍行上。何況遍二自境一。寶
T2251_.64.0280b22: 正理一。法寶於レ此所纒二歴六小七大七等多端一 T2251_.64.0280b23: 忘却讀二正理一。光記下引二正理一不レ謬也。問。 T2251_.64.0280b24: 論文於二未來一分二意五一。於レ此不レ爲豈非二通レ六 T2251_.64.0280b25: 文勢常規一。解云。既説レ慢無レ五理在二絶言一。 T2251_.64.0280b26: 故無二意言簡一。又頌云二未來意遍行一。前二句 T2251_.64.0280b27: 即意自顯成。應二依レ義不依レ文。問。是繫二三 T2251_.64.0280b28: 世一於レ文無レ驗何。解云。既言二非定遍一顯三不定 T2251_.64.0280b29: 繫二三世一。又望二下自世及遍行一。是顯示非二自 T2251_.64.0280c01: 世一亦非二遍行一而但繫中三世上。顯宗論二十六
T2251_.64.0280c04: 未斷一。此未斷言應レ成二無用一。無二無用過一。此未 T2251_.64.0280c05: 斷言顯レ有二品別漸次斷一故。即於二此論次下 T2251_.64.0280c06: 文中一。亦説二未來意遍行等一。謂彼貪等九品 T2251_.64.0280c07: 不レ同。修道斷時九品別斷。有下縁二此事一上品 T2251_.64.0280c08: 隨眠已起已滅已得永斷。彼於二此事一尙有二未 T2251_.64.0280c09: 來餘品隨眠未起未滅未得永斷一猶能爲繫。 T2251_.64.0280c10: 是故本論於二此義中一雖レ説二未來愛等所繫一。而 T2251_.64.0280c11: 於二過去一説二未斷言一。故未斷言深成二有用一。然
T2251_.64.0280c16: 引九結婆沙一。令三此段通二六識一。過現意繫二過 T2251_.64.0280c17: 現一等上。依レ義皆思簡
T2251_.64.0280c20: 是過現及未來兩段而非二識五意分莭一。故於 T2251_.64.0280c21: レ此言レ若無二五識上一。未來意地生不生竝皆 T2251_.64.0280c22: 繫二三世一。故言二乃至未斷一。不三別言二已生未斷一。
T2251_.64.0281a03: 唯簡二過現一。以二五若已生唯現量縁一。是故可生 T2251_.64.0281a04: 亦唯未來。可生既唯未來。已生唯現。已滅唯
T2251_.64.0281a07: 去一至レ現亦爾。義准若與二意識一相應可生隨
T2251_.64.0281a12: 諸與二五識一相應隨眠。若定不生亦縛二三世一。 T2251_.64.0281a13: 謂彼境界。或在二未來一。或在二現在一。或在二過去一。 T2251_.64.0281a14: 彼雖三已得二畢竟不生一。而未斷時性能繫縛。
T2251_.64.0281a17: 未來一。次流在レ現。後滅落遮。境已渉二三世一故 T2251_.64.0281a18: 名二繫三世一。由レ是須レ知二縁與レ繫別一。雖二是不 T2251_.64.0281a19: 縁而即能繫。若眼識不レ得二縁闕不生一。隨レ境 T2251_.64.0281a20: 渉二三世一繫二自世一。然得二永不生一。常居二未來一。雖
T2251_.64.0281a23: 參差三世一。如下有二眼識一定縁二靑黃赤色三境一 T2251_.64.0281a24: 而起上。隨闕二一境一識即不レ生。其所闕境。或一 T2251_.64.0281a25: 未來。或一現在。或一過去。故説三五識遍縛二三
T2251_.64.0281a29: 境異時渉歴三世一。後三境同時居二未現過位一。 T2251_.64.0281b01: 詳曰。前解爲レ勝。以二決定一故。後解未也。不定 T2251_.64.0281b02: 而少分。一識同時多境豈是論意
T2251_.64.0281b05: 由準レ前可レ知。現在中言二正縁一者。顯示縁境 T2251_.64.0281b06: T2251_.64.0281b07: [IMAGE] T2251_.64.0281b08: [IMAGE] T2251_.64.0281b09: [IMAGE] T2251_.64.0281b10: [IMAGE] T2251_.64.0281b11: [IMAGE] T2251_.64.0281b12: [IMAGE] T2251_.64.0281b13: [IMAGE] T2251_.64.0281b14: [IMAGE] T2251_.64.0281b15: [IMAGE] T2251_.64.0281b16: [IMAGE]
T2251_.64.0281b19: 爲二生起一。湛惠云。寶疏爲レ優。符順正理及舊
T2251_.64.0281b24: 論レ此。正理亦爾。爲二頌廣顯一於レ前略述。舊論 T2251_.64.0281b25: 却屬二後段一之證。曰毘婆沙師成立一切有爲 T2251_.64.0281b26: 法非二常住一。由下與二行相一相應上故。彼成立此
T2251_.64.0281c02: 必現量。現正縁レ色唯繫二現色事一。若意識現在 T2251_.64.0281c03: 前。正縁二過未境一即繫二過未一。餘一切準レ此應 T2251_.64.0281c04: レ知 T2251_.64.0281c05: T2251_.64.0281c06: [IMAGE] T2251_.64.0281c07: [IMAGE] T2251_.64.0281c08: [IMAGE] T2251_.64.0281c09: [IMAGE] T2251_.64.0281c10: [IMAGE] T2251_.64.0281c11: [IMAGE] T2251_.64.0281c12: [IMAGE] T2251_.64.0281c13: [IMAGE] T2251_.64.0281c14: [IMAGE] T2251_.64.0281c15: [IMAGE] T2251_.64.0281c16: [IMAGE]
T2251_.64.0281c21: 初一有二彼結前一。是幷頌前生起。汝但見二頌前 T2251_.64.0281c22: 片文一可レ笑矣。此中爲レ五。初經部兩關徴責。 T2251_.64.0281c23: 二有部略答。三生起頌文一。四擧レ頌。五長行」
T2251_.64.0281c27: 觀察已。不レ顧二過去色一。不レ欣二未來色一。於二現在 T2251_.64.0281c28: 色一厭離。欲滅寂靜。受想行識亦復如レ是。次 T2251_.64.0281c29: 廣約二三世一説。今現在極成。故但引二過未文一。 T2251_.64.0282a01: 光記作二兩解一。第一爲レ正。順二本經一故。後釋分二 T2251_.64.0282a02: 厭與捨大鑿也。經文既云レ已。又無二求言一故。 T2251_.64.0282a03: 惠暉過去色定共別解脱戒。未來色定道二 T2251_.64.0282a04: 戒。未レ檢二本經一坐以談レ妄。彼總約二五蘊一説。 T2251_.64.0282a05: 定唯戒色
T2251_.64.0282a11: 亦從レ光
T2251_.64.0282a21: 可レ得レ用。彼婆沙前文亦有レ同二此論一。學者得二 T2251_.64.0282a22: 造者意一勿レ纒二他文一
T2251_.64.0282a25: 相上。二以設下二擧レ頌示二所以一。三謂若下正 T2251_.64.0282a26: 簡二別部宗一有レ二。初擧二有部宗一。先擧二所説一。後 T2251_.64.0282a27: 方許下判屬宗一。二若人下擧二相濫一簡別。先 T2251_.64.0282a28: 擧二所説一。後彼可下簡別。此一章文易意難レ探。
T2251_.64.0282b02: 由執説一切有許 釋曰。若人説二一切有一。 T2251_.64.0282b03: 謂過去未來現在虚空擇滅非擇滅。許三彼爲二 T2251_.64.0282b04: 説一切有部一。復有二餘人一。説下現世法必有。過 T2251_.64.0282b05: 去業若未二與果一是有。若過去業已與果。及未 T2251_.64.0282b06: 來無レ果此皆是無上。若如レ是分別故説二三世 T2251_.64.0282b07: 有一。此人非二説一切有部攝一。是説分別部所攝
T2251_.64.0282b11: 位其體猶有。果イヽ若熟已其體便無。如外種 T2251_.64.0282b12: 子芽未レ生位其體猶有。芽若生已其體更無
T2251_.64.0282b19: 謂尊者法救説二類有異。尊者妙音説二相有 T2251_.64.0282b20: 異。尊者世友説二位有異。尊者覺天説二待
T2251_.64.0282b23: 無レ擧レ名。唯示二所立四別一。諸論竝讃二世友説一 T2251_.64.0282b24: 揑二餘三一。今論亦同レ彼。非二是論主創評決一
T2251_.64.0282b29: 色一。正理。顯宗及鮮本作レ體。詳曰。作レ體爲レ正。 T2251_.64.0282c01: 論主欲レ令二二喩有別改用二金喩一。故舊論曰 T2251_.64.0282c02: レ物。取二二喩一其意應レ知
T2251_.64.0282c06: 能鳴一。或能宣唱故號二能鳴一。準レ彼今就レ體其 T2251_.64.0282c07: 音聲體是妙故
T2251_.64.0282c10: 意。過去相。現在相。未來相爲二一類世相不
T2251_.64.0282c13: 云。相謂相狀。非二生等四相一。爲レ勝也。光記亦 T2251_.64.0282c14: 釋レ合有二兩釋一。後釋非也。一蛇畫二有用無用 T2251_.64.0282c15: 足一故。二未來相有レ用不レ成故
T2251_.64.0282c18: 名也。姬亦女宦也。秩比二二千石一。位次二婕妤 T2251_.64.0282c19: 下一。左傳。以媵二秦穆姬一。杜預曰。送レ女曰レ媵。媵 T2251_.64.0282c20: 送也。寄也。公羊傳云。媵者何。諸侯一國。則二 T2251_.64.0282c21: 國媵レ之以二姪娣一從。釋名云。姪娣曰レ媵。媵承 T2251_.64.0282c22: 也。承事適レ他也。今三品曰レ姬。五品曰レ媵是
T2251_.64.0282c29: 名二現在一。詳曰。婆沙既倶時名二現在一。準レ彼 T2251_.64.0283a01: 現在爲レ本。從二前後一待對。一女喩如レ是。而婆 T2251_.64.0283a02: 沙七十六判二三世差別一有二十七復次一。第十四 T2251_.64.0283a03: 復次全同正理一。竝無レ有レ妨。但是通別遠近 T2251_.64.0283a04: 異
T2251_.64.0283a07: 簡一者非也。是自レ古對法宗評簡如レ是故。此
T2251_.64.0283a10: 婆沙破亦不レ異レ此。彼細述レ理。此總云二數論 T2251_.64.0283a11: 朋一。若欲二爲レ朋所以一應レ如二婆沙一。而文言各別
T2251_.64.0283a14: 歴二三世一時法隱法顯。但説下諸法行二於世一時。 T2251_.64.0283a15: 體相雖レ同而性類異上。此與二尊者世友一分同。
T2251_.64.0283a18: 乳酪喩豈爲レ不レ然。又三世流入而未來有 T2251_.64.0283a19: レ滅過去有二生類一。是同二數論性常用轉變一。何 T2251_.64.0283a20: 云レ不レ同。若言下分同二世友一不可レ破。餘師亦 T2251_.64.0283a21: 有二分同一。謂體不レ異竝同故
T2251_.64.0283a24: 貪現行成就倶有上。雜心云。於二一色一愛著亦行 T2251_.64.0283a25: 亦成就。於レ餘成就而不レ行。是故彼説世亂。 T2251_.64.0283a26: 譬亦相違
T2251_.64.0283a29: 也。光記爲二小科一得。入二前段一不也。寶疏入二後 T2251_.64.0283b01: 段一得。爲二第四一非也。於レ中有レ五。一經部難。 T2251_.64.0283b02: 二有部答。三經部重徴。四有部通。五經部難 T2251_.64.0283b03: 絶。此是初也。此三世實有已具知下有二四師差 T2251_.64.0283b04: 別一。及世友約位爲善。彼世友約レ位義應二更 T2251_.64.0283b05: 復分別思惟而説一。難云。汝去來世應レ名二現 T2251_.64.0283b06: 在一。執二體實有一故。如下正有二作用一時上。如二馬角 T2251_.64.0283b07: 等一或汝去來世應レ非二去來世一。執二體實有一故。 T2251_.64.0283b08: 如二汝現在一
T2251_.64.0283b11: 類因異熟因等既極成能與果。以二能與果一 T2251_.64.0283b12: 應レ許レ有二作用一。如レ是過去有二作用一亦應レ名二 T2251_.64.0283b13: 現在一。若爾世相應二雜亂一。又若救言下彼唯與果 T2251_.64.0283b14: 無レ有二取果一。取與不レ具故非難。已彼過去有二 T2251_.64.0283b15: 取與中與果半作用一。由レ是過去世法無二作用一 T2251_.64.0283b16: 邊名二過去一。有二與果用一邊名二現在一。若爾世相 T2251_.64.0283b17: 應レ雜。有半作用一句是遮レ救。若述レ上文鄭 T2251_.64.0283b18: 重失。既過去作用成。即雜亂故。由レ是舊論
T2251_.64.0283b21: 相一相雜。光記得二論意一。便於二有半作用前一致二 T2251_.64.0283b22: 亦應名現在結一。寶疏未レ得二論意一。替レ既作レ唯。 T2251_.64.0283b23: 以二現在異熟因一添二蛇足一。誤二半作用文一以鑿。 T2251_.64.0283b24: 不レ忍レ視レ之也。若隨二現在法中一。唯或取果或 T2251_.64.0283b25: 與果多有レ之。如何以二彼一一得レ致二雜亂難一。又 T2251_.64.0283b26: 若如二汝言一。彼正理師何不レ救二此理一。彼論五
T2251_.64.0283b29: 何作用一。若謂二彼能取果與果一。是則過去同類 T2251_.64.0283c01: 因等既能與果。應レ有二作用一。有二半作用一世相 T2251_.64.0283c02: 應レ雜。此難都由レ不レ了二法性一。諸法勢力總有二 T2251_.64.0283c03: 二種一。一名二作用一。二謂二功能一。引果功能名爲二 T2251_.64.0283c04: 作用一。非三唯作用總攝二功能一。亦有三功能異二於 T2251_.64.0283c05: 作用一。且闇中眼見レ色功能。爲二闇所違一非レ違二 T2251_.64.0283c06: 作用一。謂有三闇障違二見功能一。故眼闇中不レ能 T2251_.64.0283c07: レ見色。引果作用非二闇所違一。故眼闇中亦能 T2251_.64.0283c08: 引果。無二現在位作用有闕。現在唯依二作用一 T2251_.64.0283c09: 立故。諸作用滅不レ至二無爲一。於二餘性生一能爲二 T2251_.64.0283c10: 因性一。此非二作用一但是功能。唯現在時能引 T2251_.64.0283c11: レ果故。無爲不レ能レ引二自果一故。唯引二自果一名二
T2251_.64.0283c16: レ救。是一己新立今就二功能作用無別毘婆沙 T2251_.64.0283c17: 宗一以加二彈斥一。若如二汝言一違背婆沙百十六
T2251_.64.0283c22: 宗論顚末之法。舊論頌異レ此而長行同。彼十
T2251_.64.0283c27: 中初三句經部破二有部一。終一句有部唱二法性 T2251_.64.0283c28: 難思一。光記用字通二上下一者非也。唯屬レ下不 T2251_.64.0283c29: レ可レ通レ上。義善顯故。若不レ爾者何不レ言二何礙 T2251_.64.0284a01: レ用用何一。故舊論無二用言一。而唯牒釋何礙二 T2251_.64.0284a02: 字一。次牒釋此云何三字一
T2251_.64.0284a11: 正礙力難。三擧二衆縁救一破。此中初應説言 T2251_.64.0284a12: 蒙二能起作用一。故應説下有二若言一。舊論十四
T2251_.64.0284a17: 別一。此能成作用亦有二三世一。其去來今誰令二去 T2251_.64.0284a18: 來今一。若有二別作用一令三作用成二去來今一重重 T2251_.64.0284a19: 無窮。舊論別有二頌文一破レ救
T2251_.64.0284a22: 非二去來今一。無二別能成作用一故。而是有非レ無。 T2251_.64.0284a23: 二則無下經部破。若非二去來今一則無爲故應二 T2251_.64.0284a24: 常住一。違二無爲無作用宗一。若言二作用是有一則 T2251_.64.0284a25: 非レ無故是恒有。不レ應レ言二已滅未有一。舊論別 T2251_.64.0284a26: 有レ頌破レ此。此是下救破由漸。應レ屬二後段一。光・ T2251_.64.0284a27: 寶屬二前段一者非也。三若許下有部救釋二無 T2251_.64.0284a28: 異一。四若爾下經部破釋二世便壞一。此中有レ三。 T2251_.64.0284a29: 一正破。二有部反問。三經部示二不成所以一。初 T2251_.64.0284b01: 中有二總破別破總結三莭一如レ文可レ知。何爲 T2251_.64.0284b02: 不成已下。光記總爲二有部救一非也。不レ順二前 T2251_.64.0284b03: 何得有時名爲過未文一故。寶疏但何爲不成 T2251_.64.0284b04: 句爲二反問一爲レ勝也
T2251_.64.0284b07: 若不レ許下諸本無名二未來一。今有名二現在一。有已 T2251_.64.0284b08: 還無名二過去一是則三世義上。應下一切種有爲法
T2251_.64.0284b11: 言可レ在二不成上一。文言便故在レ下。猶如下成唯
T2251_.64.0284b23: 光・寶竝不レ得二論意一。今謂。果之因依主釋。有二 T2251_.64.0284b24: 得レ果之因一故當來可レ有レ果。故未來當有名 T2251_.64.0284b25: レ有。此但未來當有所以不レ關二過去一。故言二果
T2251_.64.0284b28: 果言一
T2251_.64.0284c02: 成中差別上。光可也。寶釋レ倶爲二三世一非也
T2251_.64.0284c05: 謂非下彼外道不レ許二業曾有性一故而今世尊重 T2251_.64.0284c06: 爲レ彼説有。是彼許二曾有性一而不レ許二實有一。故 T2251_.64.0284c07: 今爲レ成二實有一佛重説二此有一。寶疏屬レ下爲二經 T2251_.64.0284c08: 部通釋一。豈字短讀絶二曾有性一。而今已下更牒二 T2251_.64.0284c09: 重説有一爲二通釋基一。謂豈彼外道不レ許二業是 T2251_.64.0284c10: 曾有性一。如レ是許二曾有性一。而今世尊重爲説 T2251_.64.0284c11: レ有者。今詳曰。此論文錯義難二通曉一故致二異
T2251_.64.0284c15: 是有一爲已許。若爾佛何故爲レ彼更説レ有。此 T2251_.64.0284c16: 中佛世尊依下自相續有二宿業功能一。能與中今後
T2251_.64.0284c19: 爾佛何一。則是有部徴。依彼已下經部釋。如レ是 T2251_.64.0284c20: 云レ文云レ義隱暢
T2251_.64.0284c26: 處一。滅時無レ有二去處一。如レ是眼不實而生。生已 T2251_.64.0284c27: 滅盡。是從二所明一立レ名。舊論云二眞實空經一。増
T2251_.64.0285a04: 故。又初唯就二現世言一。後就二本無等言一。是二 T2251_.64.0285a05: 破差別。彼救意有二兩意一。一唯依二現世一。二依二 T2251_.64.0285a06: 現世眼根一。於二破中一。初破三唯依二現世一。故云現 T2251_.64.0285a07: 世性與二彼眼根一體無レ別。舊論曰二世與法義
T2251_.64.0285a10: 汝執二於自體一イヽ未有有上
T2251_.64.0285a13: 論云二此境一故一故。此中四重救破展轉相起。 T2251_.64.0285a14: 謂若縁二彼聲一應二更發聲。更不レ發住二未來一 T2251_.64.0285a15: 故。汝宗立二未來實有一。何云二是無一。雖二實有一去 T2251_.64.0285a16: 來聲無二現在聲一。故云レ無無妨是非レ理。於二三 T2251_.64.0285a17: 世一竝聲體同一故若言下有二少別一非中同一上。我 T2251_.64.0285a18: 本無今有義自成
T2251_.64.0285a29: レ是於レ境得レ有二猶預一。謂我於二此所見境中一。爲二 T2251_.64.0285b01: 是正智一爲二是顛倒一。即由レ此故差別理成。同 T2251_.64.0285b02: 有相中見有レ別。故非二無與レ有少有相同一。如 T2251_.64.0285b03: 何於中得レ有二差別一。唯於二有法一有二差別一故 T2251_.64.0285b04: 但於二有境一覺有二差別一。故唯有境覺有二差別一
T2251_.64.0285b13: 知二妙非妙義一。言二妙非妙一者是無失有失。有 T2251_.64.0285b14: 失是有上。無失是無上。故有上無上顯二妙非 T2251_.64.0285b15: 妙義一。或顯二此妙非妙中有レ勝有劣。故復爲
T2251_.64.0285b18: 故。而即爲二上無上一非也。文既四各別故。後 T2251_.64.0285b19: 釋亦非也。以レ爲二妙非妙中勝劣一故
T2251_.64.0285b22: 實有一。識必有レ境故。如二現在一。是他隨一不成 T2251_.64.0285b23: 因。經部過未世縁レ無識生。不レ許二識必有境 T2251_.64.0285b24: 故
T2251_.64.0285c02: 具如二已辨。若言レ不レ爾。鮮本破言作レ彼何爲。 T2251_.64.0285c03: 由レ是彼正理論。於レ此不指二破我一。即具説下業 T2251_.64.0285c04: 爲レ先相續等生二當果一之相上。即同二我論文一。所 T2251_.64.0285c05: 以是破我別論非二倶舍一。彼師所造無二破我論一 T2251_.64.0285c06: 故不レ能二指示一。故以二破我論意一具釋二於此一也」
T2251_.64.0285c09: 過未實有一破。此有二二失一。初過去業無用失。 T2251_.64.0285c10: 後未來果無體失。二若一下總牒二三世實有 T2251_.64.0285c11: 法體恒有一破。亦有二二失一。初因果不成失。後 T2251_.64.0285c12: 同二外道一失。寶疏總爲二四失一麁也
T2251_.64.0285c21: 未是實有一。故世尊如二其所有一説二有言一。謂現 T2251_.64.0285c22: 實有。過曾有。未當有。於二現中一亦有二實有假 T2251_.64.0285c23: 有一。舊論曰。若如二道理一應レ有必如レ此有。問。二
T2251_.64.0285c26: レ意答レ我。婆羅門於レ意云何。眼是有不。答言 T2251_.64.0285c27: 是有。沙門瞿曇色是有不。答言是有。沙門瞿 T2251_.64.0285c28: 曇婆羅門有色有二眼識一有二眼觸一。有二眼觸因 T2251_.64.0285c29: 縁生レ受若苦若樂不苦不樂一不。答言有。沙門
T2251_.64.0286a06: 以爲二經文一者謬矣。是則文理不レ屬。是亦不 T2251_.64.0286a07: レ讀二經本一故也。今謂。汝却未レ考二論意一也。又 T2251_.64.0286a08: 未レ知下諸註爲二經本一之意上而妄斥破。豈可レ當 T2251_.64.0286a09: 哉。問。經本無量。若應二是一經一。舊論文亦全 T2251_.64.0286a10: 同レ此故。解云不レ爾。以レ何知レ此。顯宗論二十
T2251_.64.0286a13: 顯宗豈可二置不引
T2251_.64.0286a17: 沙名一。眞毘婆沙都無二此語一。又不下如レ彼自率二 T2251_.64.0286a18: 己情一妄説中去來如中現實有上。三世實有性各別 T2251_.64.0286a19: 故。詳二彼意一。欲下爲二聖教災一詭設二虚言一謗中正 T2251_.64.0286a20: 論者上。豈由二如レ是所設謗言一令二我義宗所有 T2251_.64.0286a21: 虧損一寧有。我部諸大論師博究精通聖道正 T2251_.64.0286a22: 理一。具苞二衆徳一。名稱普聞。於二小難中一不レ能二通 T2251_.64.0286a23: 釋一故。於二非處一詭設二謗言一。既率二己情一妄標二 T2251_.64.0286a24: 宗致一。似レ未レ披覽眞毘婆沙一。所設難辭我已
T2251_.64.0286a27: 過未實有一。其同法喩是不二現在一而用何爲。 T2251_.64.0286a28: 由二如レ是理一言三如レ現實有二去來一。何得レ言二詭
T2251_.64.0286b02: 世實有非レ無即同二現在一。故言二三世實有一。豈 T2251_.64.0286b03: 可レ言三眞婆沙都無二此語一。何可レ言レ似レ未二披 T2251_.64.0286b04: 覽一。又雖三汝通二諸難一。唯是自情所二他未許。豈 T2251_.64.0286b05: 成二通釋一。故言レ不レ能亦是不レ宜
T2251_.64.0286b08: 位一。於者境聲而流二修位一。是簡二不縁一。初餘言 T2251_.64.0286b09: 廣渉二集滅道修一。故加二遍行一顯二唯集惑一。以二遍 T2251_.64.0286b10: 行惑唯苦集一故。及聲顯二見修界畔一。而亦顯二 T2251_.64.0286b11: 倶是縁レ此猶繫一。猶者尙也。隨眠言流二下餘 T2251_.64.0286b12: 字一。兩種餘字竝是未斷。對二前已斷一故。正理
T2251_.64.0286b16: 縁一者有時非二所縁一。故縁此言定爲二無用一。若 T2251_.64.0286b17: 謂四別説三有レ不二能縁一。則遍行中亦應二簡別一。以 T2251_.64.0286b18: レ有二見集所斷遍行不縁二見苦所斷事一故。經
T2251_.64.0286b21: 應一總分二見修所斷煩惱一以爲二九品一。漸次斷 T2251_.64.0286b22: 除。前品已斷中有二餘未斷遍行煩惱一亦能爲 T2251_.64.0286b23: レ繫。簡下縁二他地一遍行隨眠上。説二縁此言一。可レ成二 T2251_.64.0286b24: 有用一。然於二前説餘遍行中一闕二縁此言一。義不二 T2251_.64.0286b25: 成立一。或應レ以レ後。所説及聲兼顯下前文攝二縁 T2251_.64.0286b26: 此一義上。謂於二前説見苦已斷及此前品已斷事 T2251_.64.0286b27: 中一。皆有二所餘縁レ此猶繫一。若爾此文雜亂。於二 T2251_.64.0286b28: 見位中一餘及遍行應二隨去一。然此煩説闕二
T2251_.64.0286c03: レ之。何爲二縁此言闕一。若餘及遍行隨一煩説 T2251_.64.0286c04: 者。於二顯宗一餘縁此前後兩説。豈非二鄭重一。若 T2251_.64.0286c05: 遍行言無用故除レ此者。何故於二長行一云二遍 T2251_.64.0286c06: 行隨眠一
T2251_.64.0286c12: 漏法境識一。爲下避二文煩一及令中義路明知上。五部
T2251_.64.0286c15: 以示レ圖入二論中一。圖記。冠註等圖有二其不正一 T2251_.64.0286c16: 矚而可レ知
T2251_.64.0286c19: 結前生後。二若別下正明二繫事隨増一。於レ中 T2251_.64.0286c20: 有レ三。一標二去レ廣就略。二且有下略示レ事。 T2251_.64.0286c21: 三準思下勸二思餘法一。此即初也。光記分文不 T2251_.64.0286c22: 可也
T2251_.64.0286c25: 界。有色無色法。有見無見法。有對無對法。有 T2251_.64.0286c26: 漏無漏法。有爲無爲法。過去未現在法。善不 T2251_.64.0286c27: 善無記法。欲界色界無色界繋法。學無學非 T2251_.64.0286c28: 學非無學法。見所斷修所斷無斷法。四諦。四 T2251_.64.0286c29: 靜慮。四無量。四無色。八解脱。八勝處。十遍 T2251_.64.0287a01: 處。八智。三三摩地。三重三摩地。三結。三不 T2251_.64.0287a02: 善根。三漏。四瀑流。四軛。四取。四身繫。五蓋。 T2251_.64.0287a03: 五結。五順下分結。五順上分結。五見。六愛
T2251_.64.0287a10: 示二樂根一一例勸餘一。然諸註。本論等云レ就二二 T2251_.64.0287a11: 十二根一者未二委讀一也。彼唯四十二章之一章 T2251_.64.0287a12: 故 光師釋甚略。寶疏具簡釋
T2251_.64.0287a15: 諸法非一一。今就二樂根一一云レ且。答中有レ三。先 T2251_.64.0287a16: T2251_.64.0287a17: [IMAGE] T2251_.64.0287a18: [IMAGE] T2251_.64.0287a19: [IMAGE] T2251_.64.0287a20: [IMAGE] T2251_.64.0287a21: [IMAGE] T2251_.64.0287a22: [IMAGE] T2251_.64.0287a23: [IMAGE] T2251_.64.0287a24: [IMAGE] T2251_.64.0287a25: [IMAGE] T2251_.64.0287a26: [IMAGE] T2251_.64.0287a27: [IMAGE] T2251_.64.0287a28: [IMAGE] T2251_.64.0287a29: [IMAGE] T2251_.64.0287b01: 示二所隨増樂根數一。若不レ知レ此何可レ知二能隨 T2251_.64.0287b02: 増是幾一二簡三無漏非二所隨増一。三此中下正
T2251_.64.0287b05: 三識身相應。此二唯有漏修所斷。第三靜慮 T2251_.64.0287b06: 者意識相應通二有漏無漏一。有漏通二五部一。無漏
T2251_.64.0287b12: 者。通二五部一故云二一切一。若細分別除二見滅中 T2251_.64.0287b13: 無爲縁一。謂邪見。疑。無明。由レ是欲修三惑。苦 T2251_.64.0287b14: 集十一遍使。色界二十八總四十二隨増。寶 T2251_.64.0287b15: 疏不二簡別一云二四十六一非也。問。若爾何不下如二 T2251_.64.0287b16: [IMAGE]下縁識一言中有爲縁上。 T2251_.64.0287b17: [IMAGE]答。一切顯二五部一。有 T2251_.64.0287b18: [IMAGE]爲簡二無爲縁一。文互
T2251_.64.0287b21: [IMAGE]亦細分別。婆沙八
T2251_.64.0287b24: [IMAGE]在二意識一。通二有漏無 T2251_.64.0287b25: [IMAGE]漏一。有漏者通二五部一。 T2251_.64.0287b26: [IMAGE]及通二一切隨眠一相 T2251_.64.0287b27: [IMAGE]應。故自地一切隨 T2251_.64.0287b28: [IMAGE]眠隨増。故不レ可レ除二 T2251_.64.0287b29: [IMAGE]無爲縁一。又欲界瞋 T2251_.64.0287b30: [IMAGE]雖レ非二相應一所縁隨 T2251_.64.0287c01: 増。如下於二他樂一發中瞋恚上。亦不レ可レ除。問。若爾 T2251_.64.0287c02: 何故單縁等中除二無爲縁一答。彼約二縁識一樂 T2251_.64.0287c03: 非二無爲一故除去。今據二相應一故取不レ除問本 T2251_.64.0287c04: 論已先説二二十二根首眼根一。若示二方隅一何不 T2251_.64.0287c05: レ約レ初。故正理。顯宗改二此論一以二眼根一示二方 T2251_.64.0287c06: 隅一。若約二四十二章隨一一者。何不二十八界及 T2251_.64.0287c07: 五蘊初一。有二何由致一據二根中間一。亦復不二五受 T2251_.64.0287c08: 初憂根一。解云。顯レ無二定準一。以レ示二方隅一。亦復樂 T2251_.64.0287c09: 根以二可愛樂一。今爲二初學一此三品示レ圖以入二 T2251_.64.0287c10: 論中一。圖記及冠註圖有二其不正一。依二婆沙八十
T2251_.64.0287c20: 體名等何。答。隨眠者即五部九十八惑是。心 T2251_.64.0287c21: 者上十六識中前有漏十五心是也。有者由二
T2251_.64.0287c24: 等一名二有隨眠一。且前所言三界各五部十五種 T2251_.64.0287c25: 識名二有隨眠心一。如レ是諸心各有二二種一。謂遍 T2251_.64.0287c26: 非遍行。有漏無漏縁。染不染心有二差別一故
T2251_.64.0288a02: [IMAGE] T2251_.64.0288a03: [IMAGE] T2251_.64.0288a04: [IMAGE] T2251_.64.0288a05: [IMAGE] T2251_.64.0288a06: [IMAGE] T2251_.64.0288a07: [IMAGE] T2251_.64.0288a08: [IMAGE] T2251_.64.0288a09: [IMAGE] T2251_.64.0288a10: [IMAGE] T2251_.64.0288a11: [IMAGE] T2251_.64.0288a12: [IMAGE] T2251_.64.0288a13: [IMAGE] T2251_.64.0288a14: [IMAGE] T2251_.64.0288a15: [IMAGE] T2251_.64.0288a16: [IMAGE] T2251_.64.0288a17: [IMAGE] T2251_.64.0288a18: [IMAGE] T2251_.64.0288a19: [IMAGE] T2251_.64.0288a20: [IMAGE] T2251_.64.0288a21: [IMAGE] T2251_.64.0288a22: [IMAGE] T2251_.64.0288a23: [IMAGE] T2251_.64.0288a24: [IMAGE] T2251_.64.0288a25: [IMAGE] T2251_.64.0288a26: [IMAGE] T2251_.64.0288a27: [IMAGE] T2251_.64.0288a28: [IMAGE] T2251_.64.0288a29: [IMAGE] T2251_.64.0288b01: 心イヽ能有二隨眠一。隨眠之有名二有隨眠一。有隨眠 T2251_.64.0288b02: 即心名二有隨眠心一。有者相應義。於二此相應 T2251_.64.0288b03: 義一即含二隨増助伴二事一
T2251_.64.0288b06: 位。唯有隨眠非二隨増一。現無三惑故即非二隨増一 T2251_.64.0288b07: 而助伴性恒相應故猶有隨眠。助伴性者。所 T2251_.64.0288b08: レ謂染汚習氣即類性謂先來隨眠與レ心倶。今 T2251_.64.0288b09: 雖レ斷二隨眠一。而所相應心非下由二道力一所斷。仍 T2251_.64.0288b10: 名二有隨眠一。如下人前盜賊一。今不レ作二其業一仍名中 T2251_.64.0288b11: 盜賊上。若所縁縛已斷非三唯不二隨増一亦不レ名二 T2251_.64.0288b12: 有隨眠一。何以故。親疎別故。如レ是有隨眠心 T2251_.64.0288b13: 有二兩種一。一有染。四部全。修道一分即染汚 T2251_.64.0288b14: 心。二無染心。修道善無記心。有染心亦有 T2251_.64.0288b15: レ二。一隨増有隨眠心。二不隨増有隨眠心。若 T2251_.64.0288b16: 無染心。唯隨増有隨眠無二不隨増有隨眠心一。 T2251_.64.0288b17: 由レ是示レ圖曰
T2251_.64.0288b20: 頌及明本竝正理。顯宗悉作レ見可レ知。倶是誤 T2251_.64.0288b21: レ形也
T2251_.64.0288b29: 生一故。然有二一類一。煩惱現行前後相牽非レ無二 T2251_.64.0288b30: 次第一。而示二三種次一。一約二一類不善觀察一。身。 T2251_.64.0289a01: T2251_.64.0289a02: [IMAGE] T2251_.64.0289a03: [IMAGE] T2251_.64.0289a04: [IMAGE] T2251_.64.0289a05: [IMAGE] T2251_.64.0289a06: [IMAGE] T2251_.64.0289a07: [IMAGE] T2251_.64.0289a08: [IMAGE] T2251_.64.0289a09: [IMAGE] T2251_.64.0289a10: [IMAGE] T2251_.64.0289a11: [IMAGE] T2251_.64.0289a12: [IMAGE] T2251_.64.0289a13: [IMAGE] T2251_.64.0289a14: [IMAGE] T2251_.64.0289a15: [IMAGE] T2251_.64.0289a16: [IMAGE] T2251_.64.0289a17: [IMAGE] T2251_.64.0289a18: [IMAGE] T2251_.64.0289a19: [IMAGE] T2251_.64.0289b20: 邊。邪。見取。戒禁。疑。貪慢。瞋。癡如レ次生。二 T2251_.64.0289b21: 約二一類禀性愚癡一。癡。疑。身。邊。戒禁。邪。見 T2251_.64.0289b22: 取。貪。慢。瞋如レ次生。三云三復有於此別立二次 T2251_.64.0289b23: 第一擧二此論頌文一述釋。而後云。理實煩惱行 T2251_.64.0289b24: 相無邊。以三所待縁有二差別一故。無下有二決定次 T2251_.64.0289b25: 第一而生上
T2251_.64.0289b28: 舊論同レ此。論主欲レ取二後説一故示二見諦所斷 T2251_.64.0289b29: 等所由一。入論。正。顯竝無二所由一。寶疏以二迷理 T2251_.64.0289c20: 迷事瞋一和會。是雖レ非二理無一。今既明二十惑生 T2251_.64.0289c21: 起。故從レ初約レ諦。故後師爲レ勝。如是等結釋二 T2251_.64.0289c22: 頌如次一。故於二舊論一牒二如次第一有二此結釋一。然 T2251_.64.0289c23: 所由文屬二如次釋一有餘下闕。蓋是錯亂
T2251_.64.0289c26: 若無二惑言一此頌是爲二誰三因一。若或字何不
T2251_.64.0289c29: 音誤。有人云。正理等長行順二或字一。論意各別 T2251_.64.0289c30: 漏等中全不レ攝レ彼。有作二是説一。有漏乃至我 T2251_.64.0289d01: 者非也。正理顚末無下一與二此論頌一有異故。 T2251_.64.0289d02: 然彼長行以二兩義一通レ難故有二二或一。必非下釋二 T2251_.64.0289d03: 頌或言一以致言也。然此句顯レ有下不レ具二三因一 T2251_.64.0289d04: 而惑起上
T2251_.64.0289d09: 煩惱已斷故無二未斷隨眠一。意樂淸淨故無二非 T2251_.64.0289d10: 理作意一
T2251_.64.0289d14: 言。有漏者三有漏。謂欲有漏。有有漏。無明有 T2251_.64.0289d15: 漏。長含標二三有漏一云二欲漏。有漏。無明漏一
T2251_.64.0289d21: 在故。由レ是唯説二煩惱一。若纒亦依二界分別一者。
T2251_.64.0289d25: 界亦有二二纒一何不三説爲二有漏一。二品類下違 T2251_.64.0289d26: 教失。亦者示レ有レ體。或對二彼欲漏攝纒。集異
T2251_.64.0290a01: T2251_.64.0290a02: [IMAGE] T2251_.64.0290a03: [IMAGE] T2251_.64.0290a04: [IMAGE] T2251_.64.0290a05: [IMAGE] T2251_.64.0290a06: [IMAGE] T2251_.64.0290a07: [IMAGE] T2251_.64.0290b08: 語取中亦攝二諸纒一。品類足説。云何有漏乃至 T2251_.64.0290b09: 是名二有漏一。有瀑流軛及我語取亦應攝纒。 T2251_.64.0290b10: 應レ作二是説一。上界纒少。不自在故不三説爲二有 T2251_.64.0290b11: 漏一。乃至我語取欲界雖レ多而見所斷。不二具 T2251_.64.0290b12: 足一故不自在故但總説二十纒一。不三別説二五部一。 T2251_.64.0290b13: 今且就二有漏一問答。顯二餘亦如是。此中論主。 T2251_.64.0290b14: 欲下如二有作是説一可中據二本論一攝中一切上故。特 T2251_.64.0290b15: 簡別言二迦濕彌羅等一
T2251_.64.0290b20: 由一釋二第七八句一。此即初也。謂準二此欲漏有 T2251_.64.0290b21: 漏三界十五部三十一五十二一。於二無明一亦三 T2251_.64.0290b22: 界十五纒無明自成。又於二欲漏有漏一。既除二無 T2251_.64.0290b23: 明一義准已成立説爲二無明漏一。至言是至理決 T2251_.64.0290b24: 定義。又鮮本。寶疏竝作レ准各義通
T2251_.64.0290b27: 通用二諸煩惱一爲レ體。詳曰。據レ體如二寶疏一有二 T2251_.64.0290b28: 寬狹一。若依二名義一如二光記一其義有レ同。由レ是論
T2251_.64.0290c09: 現行故。如レ説二王行一。非レ無二導從一。王但勝故總
T2251_.64.0290c14: 一句於爲淸上一。莫下唯有二能爲淸淨道無中所
T2251_.64.0290c19: 彼曰。欲取及見取者。是在家出家二部鬪諍 T2251_.64.0290c20: 因故立爲二二取一。在家由レ取二五塵一故與二在家一 T2251_.64.0290c21: 起二鬪諍一。出家由レ取二諸見一各不同故與二出家一 T2251_.64.0290c22: 起二鬪諍一。此二部取定及定果爲二解脱道解脱
T2251_.64.0290d03: 明軛一。彼唯擧レ經無レ有二解釋一。問。集異門是六 T2251_.64.0290d04: 足隨一。薩婆多宗根本依據。彼既但擧二此經一 T2251_.64.0290d05: 以示二四軛一。何故異レ彼攝二諸煩惱一。亦復不二別 T2251_.64.0290d06: 是經部義一。已六足中如レ是故。解云。集異門舍 T2251_.64.0290d07: 利子造。偏依二經説一故示二此經一。與二經部一不 T2251_.64.0290d08: レ異。後門徒起二異見一故致二別宗一。由レ是正理五
T2251_.64.0290d11: 爲二貪自體一非也。後釋爲二五妙欲境一冥二舊論一」
T2251_.64.0290d17: 釋二隨眠一而破二光記一。詳曰寶師判決盡理。婆
T2251_.64.0290d21: 眠義一。何唯爲眼。湛惠云。若准二正理一如二寶疏一。 T2251_.64.0290d22: 然光記非二全無理。睡眠行相不レ易レ知故。由
T2251_.64.0290d26: 故寶疏爲正
T2251_.64.0290d29: 等二句是也。而數下二句通二上二一。正理曰。 T2251_.64.0290d30: 言二隨縛一者極難レ離故。入論上曰。隨縛義謂 T2251_.64.0291a01: 隨二身心相續一而轉。如二空行影水行隨一
T2251_.64.0291a04: [IMAGE] T2251_.64.0291a05: [IMAGE] T2251_.64.0291a06: [IMAGE] T2251_.64.0291a07: [IMAGE] T2251_.64.0291a08: [IMAGE] T2251_.64.0291a09: [IMAGE] T2251_.64.0291a10: [IMAGE] T2251_.64.0291a11: [IMAGE] T2251_.64.0291a12: [IMAGE] T2251_.64.0291a13: [IMAGE]
T2251_.64.0291a16: 初約二生死流轉一釋レ流。後由彼下約二不淨流 T2251_.64.0291a17: 出一釋レ流。諸註未レ曉。如二寶疏一尚致二總別判一
T2251_.64.0291a20: 頂天一至中無間獄上故名爲レ漏。或彼相續於二六
T2251_.64.0291a25: 中淹貯業種一能生二後有一。三流派義。如二泉 T2251_.64.0291a26: 出レ水乳房出乳。如レ是有情從二六處門一諸漏 T2251_.64.0291a27: 流派。四禁持義。如下人爲レ他所二禁持一。故不能三 T2251_.64.0291a28: 隨レ意遊適四方一。如レ是有情爲二煩惱一所二禁持一。 T2251_.64.0291a29: 故循環諸界諸趣諸生一。不レ得三自在趣二涅槃
T2251_.64.0291b04: [IMAGE] T2251_.64.0291b05: [IMAGE] T2251_.64.0291b06: [IMAGE] T2251_.64.0291b07: [IMAGE] T2251_.64.0291b08: [IMAGE] T2251_.64.0291b09: [IMAGE] T2251_.64.0291b10: [IMAGE] T2251_.64.0291b11: [IMAGE] T2251_.64.0291b12: [IMAGE] T2251_.64.0291b13: [IMAGE]
T2251_.64.0291b16: 思上。如レ是有情爲二諸煩惱一所二惑一。故起二身語 T2251_.64.0291b17: 意三種惡行一。六醉亂義。如下人多飮二根莖枝葉 T2251_.64.0291b18: 花菓等酒一。便不レ了二應作不應作事一無慚無愧 T2251_.64.0291b19: 顚倒放逸上。如レ是有情飮二煩惱酒一不レ了二應作 T2251_.64.0291b20: 不應作事一無慚無愧顚倒放逸。聲論者説。阿 T2251_.64.0291b21: 薩臘縛者。薩臘縛是流義。阿是分齊義。如レ言 T2251_.64.0291b22: 天雨二阿波吒梨一。或施二財食一。阿旃荼羅阿言 T2251_.64.0291b23: 顯此。乃至彼義如レ是。煩惱流轉有情乃至二
T2251_.64.0291c01: 諸生一生死流轉上。二騰注義。謂諸煩惱等騰注 T2251_.64.0291c02: 有情一。令下於レ界趣生一生死流轉上。三墜溺義。謂諸 T2251_.64.0291c03: 煩惱等墜溺有情一。令下於二界趣生一生死流轉上」
T2251_.64.0291c06: 漂溺一已復爲二四軛一和合繋礙。便能荷擔生 T2251_.64.0291c07: 死重苦一。如下牽二搖牛一置二之轅軛一勒以二鞦鞅一 T2251_.64.0291c08: 能挽中重擔上。故一切處説二暴流一已即便説レ軛 T2251_.64.0291c09: 義イヽ相隣故
T2251_.64.0291c14: 爲二依因一執取欲見等一故名レ取。與二執取一之依 T2251_.64.0291c15: 因故云二依執一。光四解竝穿空。寶疏云レ執取
T2251_.64.0291c18: 故火得二熾然一。如レ是有二煩惱一故有情業得二生 T2251_.64.0291c19: 長一。又猛利義是取義。或纒裹義是取義。如二蠶 T2251_.64.0291c20: 處レ蠒自纒而死一。如レ是有情四取所纒流轉
T2251_.64.0291c24: レ是釋レ名。應レ不レ有二經部如レ是全釋一
T2251_.64.0291c29: 漏一有中別相續上。由二彼勢力一於レ境泄過。即諸煩 T2251_.64.0291c30: 惱或總或別流注不レ絶得二相續名一。説二於六瘡 T2251_.64.0292a01: 門一即説二於六境一彼言二不絶一。即我無窮與レ我 T2251_.64.0292a02: 何殊獨言二彼善一。今彈云。汝是三義。我是一 T2251_.64.0292a03: 義。又汝六根。我是六境。又汝流義。我即相續 T2251_.64.0292a04: 不絶義。豈爲二是同一
T2251_.64.0292a07: 善品一。與レ我何別彼獨善哉。今彈云。漂奪義 T2251_.64.0292a08: 與二勢増上義一何可レ不レ同。於レ中勢増上義親二 T2251_.64.0292a09: 暴流名一
T2251_.64.0292a12: 行時一若非二増上一何能令下與二種種苦一合上。如何
T2251_.64.0292a15: 倶立中軛名上。若言三我釋亦同二此過一。此唯非レ理。
T2251_.64.0292a20: レ取故故名爲レ取。彼三由。此但一義。正理破 T2251_.64.0292a21: 曰。所釋取義亦與レ理違。謂若取名唯因レ愛 T2251_.64.0292a22: 者。説二取縁有義イヽ如何成。應三但説言二愛縁 T2251_.64.0292a23: 有。又如二前際後際業縁一亦應レ通攝一切煩 T2251_.64.0292a24: 惱一。如二縁起中已廣思擇一。今彈云。從二三受一生二 T2251_.64.0292a25: 欲色無色三愛一故説二受縁愛。從レ欣二受愛一起二 T2251_.64.0292a26: 欲等取一。故説二愛縁取。由二取爲縁積下集種種 T2251_.64.0292a27: 招二後有一業上。故説二取縁有。欲色無色三愛 T2251_.64.0292a28: 爲レ愛。欲等之取名レ取。同愛爲體然其行相 T2251_.64.0292a29: 各別。何妨二因果一。又如二前際後際業縁一唯是 T2251_.64.0292a30: 欲貪必無レ違レ理 T2251_.64.0292a31: 倶舍論法義卷第二十終 T2251_.64.0292b01: T2251_.64.0292b02: T2251_.64.0292b03: 十一 T2251_.64.0292b04: 豐山寓居上毛沙門快道林常記 T2251_.64.0292b05: 分別隨眠品第五之三
T2251_.64.0292b12: 體雖レ未レ説。已説二纒名一爲二漏等及一百八煩 T2251_.64.0292b13: 惱一此釋問本誤。答何可レ正。何以故。此但結下 T2251_.64.0292b14: 以二隨眠及纒一説爲中漏等上。非レ結二即隨眠幷纒一。 T2251_.64.0292b15: 然問者。隨眠上廣説故言二已説一可レ然。纒未 T2251_.64.0292b16: レ説何云二已説一。豈非レ誤哉。答亦從レ彼故非也」
T2251_.64.0292b19: 門一故言二復説一。問。前漏等四門皆説二幷纒一。今 T2251_.64.0292b20: 結等中何言二煩惱一答。煩惱言有二通別一。此通二 T2251_.64.0292b21: 諸惑一故無二相違一。前以二隨眠及纒一説爲二漏等一 T2251_.64.0292b22: 故殊言二隨眠并纒一。今所説中既有レ纒。不レ可二
T2251_.64.0292b28: 説。如二業道名一
T2251_.64.0292c02: 句明二見取二結廢立。後下二行明二嫉慳廢立一。 T2251_.64.0292c03: 此中前一行約二八纒家一。後一行約二十纒家一
T2251_.64.0292c06: 爲二愛結一。餘結皆應二依レ界辨體。其十隨眠前 T2251_.64.0292c07: 已辨。嫉慳唯欲界修斷故勸示言二當辨一。雜含
T2251_.64.0292c13: [IMAGE] T2251_.64.0292c14: [IMAGE] T2251_.64.0292c15: [IMAGE] T2251_.64.0292c16: [IMAGE] T2251_.64.0292c17: [IMAGE] T2251_.64.0292c18: [IMAGE] T2251_.64.0292c19: [IMAGE] T2251_.64.0292c20: [IMAGE] T2251_.64.0292c21: [IMAGE]
T2251_.64.0292c24: 見結一。合二二取一爲二取結之義言二如是理一。此證二 T2251_.64.0292c25: 見結三爲體。取結二爲二體之理一。問中見相應 T2251_.64.0292c26: 法者。約二五見隨應一。光記云二五見一意通言未 T2251_.64.0292c27: レ足。寶疏爲二二取一非也。依レ答害二問意一也。見 T2251_.64.0292c28: 隨眠者。十隨眠中見隨眠隨レ應隨増。光記亦 T2251_.64.0292c29: 云二五見一言未レ足。寶疏唯云二十隨眠中見隨 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 [行番号:有/無] [返り点:有/無] [CITE] |