SAT DB

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

T1827_.42.0280b20:

百論疏卷中之中

終

T1827_.42.0280b21:
T1827_.42.0280b22:
T1827_.42.0280b23:
T1827_.42.0280b24: 百論疏卷中之餘
T1827_.42.0280b25: 　釋吉藏撰　
T1827_.42.0280b26:   破情品第五
T1827_.42.0280b27: 破法有三雙。前破一異次破情塵者。一爲歴
T1827_.42.0280b28: 法觀行。雖知一異已空未語情塵非有。今欲
T1827_.42.0280b29: 歴法明空令觀心觸境斯淨故次破情塵。二
T1827_.42.0280c01: 者顛倒虚妄起無根本。聊亂而生。有病便治。
T1827_.42.0280c02: 隨救即破。故前破一異之病今洗情塵之執。
T1827_.42.0280c03: 三者菩薩作論本爲通經。而方等衆經皆明
T1827_.42.0280c04: 六情本性空寂。但經中散説。利根能悟鈍者
T1827_.42.0280c05: 未了。今廣釋之故有此品。四者一切衆生有
T1827_.42.0280c06: 此情故起諸煩惱。在家之者因情塵而起愛。
T1827_.42.0280c07: 出家外道由情塵而見生。佛法有所得大小
T1827_.42.0280c08: 乘人義亦如是。今觀此情塵。究竟無從故大
T1827_.42.0280c09: 小内外愛見便息。故有此品。又諸方等經皆
T1827_.42.0280c10: 明六根懺悔悟六本空即六根罪滅。四依欲
T1827_.42.0280c11: 爲末世懺悔故觀六根空。又法華等明六根
T1827_.42.0280c12: 清淨。今悟六本空故六根淨耳。今欲釋如此
T1827_.42.0280c13: 等經故破六情。皆是通來意也。次別來意者。
T1827_.42.0280c14: 前破一異總破諸法。以萬法與於大有一體
T1827_.42.0280c15: 異體義皆不成。從此已後別破諸法。謂萬像
T1827_.42.0280c16: 之中有情塵因果。前總後別。觀門次第。亦是
T1827_.42.0280c17: 立義前後。故有此品。二者前破一異通破常
T1827_.42.0280c18: 與無常法。今次別破無常法。亦是前總後別。
T1827_.42.0280c19: 以爲次第。三者一異理隱情塵義顯。故捨彼
T1827_.42.0280c20: 一異更立情塵。故有此品。四者一異偏是外
T1827_.42.0280c21: 道所計。情塵内外同執。故別計不成故引通
T1827_.42.0280c22: 來救。故有此品。五者上破異品末論主呵外
T1827_.42.0280c23: 人云無見有有見無。今接此故擧實有情塵。
T1827_.42.0280c24: 而有見有。非無見有亦非有見無。論主若破
T1827_.42.0280c25: 情塵則有見於無而別立佛法。謂無見有。故
T1827_.42.0280c26: 有此品。前破情次破塵者。情内塵外。親疎不
T1827_.42.0280c27: 同故破前後。問今破一異與破情塵義齊以
T1827_.42.0280c28: 不。答通義則齊。外道横計一異故謂於大有
T1827_.42.0280c29: 與萬法一體異體。亦外道横計。偏造遍造之
T1827_.42.0281a01: 情及瓶等可見之塵實無此法。故破義是齊
T1827_.42.0281a02: 而小異者。大有一體異體唯外道所執。故餘
T1827_.42.0281a03: 處云。外道大有經説此則破而不取。若是情
T1827_.42.0281a04: 塵通於内外。故亦取亦破。若横謂有者。則破
T1827_.42.0281a05: 而不取。因縁假名情塵取而不破。問此品破
T1827_.42.0281a06: 情與中論破情品何異。答中論但破於情不
T1827_.42.0281a07: 破知生義。今則具足。中論通破見義不別開
T1827_.42.0281a08: 到不到。此論別破到不到義所以然者。中論
T1827_.42.0281a09: 破内學。内學大小乘人但明不到能見。故中
T1827_.42.0281a10: 論直破其見。外道具執到不到見。故此論具
T1827_.42.0281a11: 破二迷。所言情者。智度論云。九十六術不説
T1827_.42.0281a12: 意識。意識難解故但明五情及以於意。神御
T1827_.42.0281a13: 於意行眼等中故能見色。問既稱外道不説
T1827_.42.0281a14: 意識。云何言意行眼門。答外道不明從意根
T1827_.42.0281a15: 生意識。但言有心平等根名之爲意。神御此
T1827_.42.0281a16: 意行眼等門耳。今言破情者有二義。一者正
T1827_.42.0281a17: 破外道無六計六。傍破内人横謂之六。二者
T1827_.42.0281a18: 若内若外有此六情名皆起佛法。成論云。劫
T1827_.42.0281a19: 初物未有名字。聖人爲受用故假爲立名。如
T1827_.42.0281a20: 瓶衣等。問聖人何故説六。答道門未曾六不
T1827_.42.0281a21: 六。但爲顛倒故受此六根。聖人欲令其悟六
T1827_.42.0281a22: 無。是故説六。如經云爲令悟第一義故説世
T1827_.42.0281a23: 諦。所以令悟六無。六者三世諸佛出世皆爲
T1827_.42.0281a24: 一大事。謂開示悟入諸佛知見。諸佛知見即
T1827_.42.0281a25: 是四智。觀此六情本來寂滅名如來智。雖復
T1827_.42.0281a26: 寂滅於顛倒衆生宛然而六即是佛智。悟六
T1827_.42.0281a27: 無六。了無六六任運現前名自然智。此之三
T1827_.42.0281a28: 智不從師得名無師智。此之四智是佛知見。
T1827_.42.0281a29: 三世諸佛爲欲開示悟入此智見故出現於
T1827_.42.0281b01: 世。此四智觸處皆得明之。但約衆生心爲正
T1827_.42.0281b02: 意。故就情品説之。品開爲二。一破眼情二例
T1827_.42.0281b03: 餘五。初又二。初破情令生知。二正破情。初是
T1827_.42.0281b04: 破果次名破因。因果既破情事盡矣。外曰定
T1827_.42.0281b05: 有我我所有法現前有故。破一品初以法證
T1827_.42.0281b06: 人。今此品初以法證法。定有我所者謂有一
T1827_.42.0281b07: 瓶也。有法現前有故者。擧五情生知證有一
T1827_.42.0281b08: 瓶等我所法也。現前者五識知現在法也。又
T1827_.42.0281b09: 現事可信也。誰不知青黄者哉。所言知者。六
T1827_.42.0281b10: 根皆四合。四合中皆生知。眼與塵合知青黄。
T1827_.42.0281b11: 乃至意與法合能知法。今但取五知不論意
T1827_.42.0281b12: 知者有二種義。一者外道不説意識。如上所
T1827_.42.0281b13: 明。二者意通知三世。非顯現法故不擧之。五
T1827_.42.0281b14: 情對五塵生於五知。是顯現法故偏擧也。問
T1827_.42.0281b15: 觀此文既言生知。即似偏破衞世師義。答正
T1827_.42.0281b16: 破衞世以接上破異品。故世師立四合生知
T1827_.42.0281b17: 通前無見有有見無難。而僧佉明縁合故有
T1827_.42.0281b18: 覺知用。約義用邊亦得論生但體不生耳。問
T1827_.42.0281b19: 此中何故但明三合。答外人擧法證法不復
T1827_.42.0281b20: 存神。若重存神則便墮負故但立於法。法義
T1827_.42.0281b21: 若成人義自立。是故文云定有我所。内曰見
T1827_.42.0281b22: 色已知生何用。内破知生有三門。謂前後一
T1827_.42.0281b23: 時也。今是前見後知破。本爲未見青黄之色
T1827_.42.0281b24: 可須青黄之知。今眼見青黄已分明則知生
T1827_.42.0281b25: 無用。此正破數義。眼根既能見色。何用識耶。
T1827_.42.0281b26: 若必須識方了青黄。何名眼見。若眼識和合
T1827_.42.0281b27: 方能見者。則違義宗立眼能見。若前知生下
T1827_.42.0281b28: 第二破前知後見。然前知後見。知則有用。但
T1827_.42.0281b29: 以見無故知不得生。二者復有違宗之過。汝
T1827_.42.0281c01: 云四合生知。今四未合而知遂生。故違前宗。
T1827_.42.0281c02: 前得宗知墮無用。今知得用墮違宗。外曰若
T1827_.42.0281c03: 一時生者。救云。見色時即知生。知生時即見
T1827_.42.0281c04: 色。故無上二過。問何故無修妬路耶。答有二
T1827_.42.0281c05: 義。一者外人前立現前一知。提婆頻搆三難。謂
T1827_.42.0281c06: 前後一時。但天親欲發一時之破故義生外立。
T1827_.42.0281c07: 故無修妬路也。亦可易解故不釋。所以無也。
T1827_.42.0281c08: 内曰下偈本爲四。一牒二非三難四釋。若一時
T1827_.42.0281c09: 生牒也。是事不然下非也。生無生共不一時生
T1827_.42.0281c10: 第三難也。問此就何難。答正就無生門難。以
T1827_.42.0281c11: 外人立一時生故。今但破其生則一時自壞。
T1827_.42.0281c12: 又生通前後一時。今破於生則備破三義。又
T1827_.42.0281c13: 若但破見知一時則不得兼破餘法。今若破生
T1827_.42.0281c14: 得兼顯萬法無生。有故無故前破故第四釋
T1827_.42.0281c15: 破。有故釋上生。無故釋無生。前破故釋上共。
T1827_.42.0281c16: 但前破有二。一者有無望共則爲在前。故破
T1827_.42.0281c17: 有無名爲破共。二者依天親以初二偈本名
T1827_.42.0281c18: 之爲共。初偈破前見後知。此是有見無知。次
T1827_.42.0281c19: 偈破前知後見。是有知無見。前二既破有無
T1827_.42.0281c20: 則名破共。故云前破。又偈本中明云有故無
T1827_.42.0281c21: 故。此二即是二修妬路。還指此二故云二修
T1827_.42.0281c22: 妬路也。注中爲二。前釋偈本次義破一時。所
T1827_.42.0281c23: 以明此二者。外立一時生。偈本破其生。天親
T1827_.42.0281c24: 義破一時有。則二義盡矣。初又三。一牒。於三
T1827_.42.0281c25: 中下次總非。何故下三正破。復次若一時者
T1827_.42.0281c26: 第二義破一時。見則是因。知名爲果。若知見
T1827_.42.0281c27: 一時便爲並失相待也。復次眼爲到色見耶。
T1827_.42.0281c28: 自上已來破知生義。今第二次破其見亦開
T1827_.42.0281c29: 三門。一到不到門破。二破眼性自見。三重破
T1827_.42.0282a01: 到不到見。内法大小乘義乃不同。並云眼是
T1827_.42.0282a02: 遙矚不到能見。僧佉亦云眼可懸矚。所以眼
T1827_.42.0282a03: 見惡事即須避之。逢見好事須就之。耳聞聲
T1827_.42.0282a04: 亦爾。此與佛法全同。鼻舌身三根爲成身故
T1827_.42.0282a05: 到根方知。與内義亦同。提婆今總破衆家故
T1827_.42.0282a06: 開二關責也。初破到色見易解。復次下天親
T1827_.42.0282a07: 欲難上破到見義生破不到見。應有四難。一
T1827_.42.0282a08: 者近遠倶不到應倶不見。二近遠倶不到則
T1827_.42.0282a09: 應倶見。三若見近不見遠應到近不到遠。四
T1827_.42.0282a10: 若見近不見遠應見遠不見近。復次下開二
T1827_.42.0282a11: 門重責到色見義。初云。若見色已方去墮無
T1827_.42.0282a12: 用過。若不見而去得有見用而違意所取。復
T1827_.42.0282a13: 次無眼處亦不取下重開二門破到不到。初
T1827_.42.0282a14: 明若眼去到色得取色義而面上失眼。不去
T1827_.42.0282a15: 下明面不失眼而失取義。復次下重破眼不
T1827_.42.0282a16: 到色亦有四難。一等是不到則障内外倶見。
T1827_.42.0282a17: 二倶不見。三見障内不見外亦應見外不見
T1827_.42.0282a18: 内。四有見不見有到不到。以内外兩家皆云
T1827_.42.0282a19: 不到。宜委曲破之。涅槃經云。若到見者今眼
T1827_.42.0282a20: 見火火應燒眼。眼見水水應濕眼。智度論二
T1827_.42.0282a21: 十八卷解。知衆生心趣向。外人問云。知衆生
T1827_.42.0282a22: 心趣向。爲去不去。若去則同死人。不去則不
T1827_.42.0282a23: 與境合。又若不去經那云因眼縁色生於眼
T1827_.42.0282a24: 識。論主答云。不去不住而能知。此猶難解。若
T1827_.42.0282a25: 言心法非去不去。亦應非知不知。若云心是
T1827_.42.0282a26: 慮智故知者。今問慮智爲云不去。終不免責。
T1827_.42.0282a27: 外曰眼相見故。自上已來破到不到見。今第
T1827_.42.0282a28: 二破眼自見。上以到不到二門責之。辭理倶
T1827_.42.0282a29: 屈。外無以救。但云眼是見相。不有眼而已。有
T1827_.42.0282b01: 即體性能見。何論到與不到。内曰若眼見應
T1827_.42.0282b02: 自見眼。熱是火體相而自他倶熱。見是眼體
T1827_.42.0282b03: 相應自他倶見。開眼則覩外青黄。合眼應見
T1827_.42.0282b04: 内黒白。又問眼爲是見爲非見耶。眼若是見
T1827_.42.0282b05: 既自是眼應當自見。若自不見自應非眼。又
T1827_.42.0282b06: 見若是眼。若常有眼則應常見。若有時見不
T1827_.42.0282b07: 見則有時眼不眼。若見異眼則見自見應非
T1827_.42.0282b08: 眼見。又若見異眼熱應異火。外曰如指。論主
T1827_.42.0282b09: 擧火爲難。外用指爲通。當時未必發言。亦可
T1827_.42.0282b10: 直擧於指。内曰觸指業故。眼以見爲相。指不
T1827_.42.0282b11: 以觸爲相。故非喩也。又若觸即是指。不觸之
T1827_.42.0282b12: 時應當無指。若常有於指亦常有於觸。又觸
T1827_.42.0282b13: 即是指。既自是指則應自觸。若不自觸應不
T1827_.42.0282b14: 自指。又若見即是眼自既不見。自應非眼。自
T1827_.42.0282b15: 若是眼自應能見。又自不見而是眼。則見他
T1827_.42.0282b16: 應非眼。又三節是指相。何異見是眼相。今無
T1827_.42.0282b17: 見遂有眼。無三節應有指。若取指動搖爲指
T1827_.42.0282b18: 相。亦應取眼開閉爲眼相。外曰光意去故見
T1827_.42.0282b19: 色。第三重破到不到。所以重破到不到者。外
T1827_.42.0282b20: 人聞内初作到不到破。當時辭理倶屈。無以
T1827_.42.0282b21: 取通。但云眼體性能見。論主乘言仍責見相
T1827_.42.0282b22: 不成。今外智思更生重通前到不到義云。我
T1827_.42.0282b23: 義具有到不到。眼光與意去到於色。而眼體
T1827_.42.0282b24: 不到於色。所以須意去者。一者意欲見前色
T1827_.42.0282b25: 故往就之。二者眼光無知須意導御。是故意
T1827_.42.0282b26: 與眼光共去。成論師云。眼光不去而意非去
T1827_.42.0282b27: 不去。内曰若意去到色此則無覺。縱去奪覺
T1827_.42.0282b28: 也。若意遂去。身則無意由如死人。以此譏於
T1827_.42.0282b29: 外道。外看内面是死。外道何能言論。又亦應
T1827_.42.0282c01: 云。眼光若去眼體無光。是盲外道。注爲二。前
T1827_.42.0282c02: 釋偈本。然意實不去不有兩義釋意不去。一
T1827_.42.0282c03: 者近遠一時。知非是去法。二者過去已謝意
T1827_.42.0282c04: 若遂去意亦應謝　未來未起。意縁未來亦應
T1827_.42.0282c05: 未起。而實不爾故知不去。外曰如意在身。通
T1827_.42.0282c06: 上無覺之難也。意在身非是無覺。意力能遠
T1827_.42.0282c07: 知諸塵。則二義成也。内曰若爾不合。意本去
T1827_.42.0282c08: 得合。既其不去是則不合。乃免無覺之過。復
T1827_.42.0282c09: 墮不合之咎。外曰意光色合故見。諸立之中
T1827_.42.0282c10: 此救最巧。眼意在身離無覺無眼之咎。意力
T1827_.42.0282c11: 能運眼光到於前色則與色合。故免無合之
T1827_.42.0282c12: 過。内曰若合故見生無見者。縱合奪見也。此
T1827_.42.0282c13: 者乃者於人乃者於主。明五種和合。一眼二
T1827_.42.0282c14: 光三意四意力五色。五法之中見定屬誰。誰
T1827_.42.0282c15: 爲見者。五合方見。則不應言見定屬眼。外曰
T1827_.42.0282c16: 受合故者。捉破爲立也。内以和合用破於見。
T1827_.42.0282c17: 外即執合以之爲立。但令有合則有於見。内
T1827_.42.0282c18: 曰明三法體異終不得合。又三法體異各無
T1827_.42.0282c19: 見理。雖復共合終不能見。如三盲共聚終無
T1827_.42.0282c20: 見性耳。上明不合不得見。今明合不得見。故
T1827_.42.0282c21: 畢竟無見。如呵迦葉見色與盲等。呵善吉不
T1827_.42.0282c22: 見佛乃是識佛耳。大品等明諸法無所見無
T1827_.42.0282c23: 所知。並是此品意也。耳鼻下第二例破餘
T1827_.42.0282c24: 情
T1827_.42.0282c25:   破塵品第六
T1827_.42.0282c26: 然根内塵外。因縁相待既其無内。何有外耶。
T1827_.42.0282c27: 但鈍根未悟。雖言無内猶謂有外。故次破之。
T1827_.42.0282c28: 又聞上明無内而不信故擧外證内。故復破
T1827_.42.0282c29: 之。又欲歴法觀行令悟。觸事皆是道故前破
T1827_.42.0283a01: 内今破於外。又欲示内外不二。所以然者。外
T1827_.42.0283a02: 大充身則便成内。内根散壞則便歸外。故知
T1827_.42.0283a03: 内外性本來無二。今欲示無二之性故歴法
T1827_.42.0283a04: 明之。欲釋諸方等經明内外空義。如大品明
T1827_.42.0283a05: 云何内空謂眼空乃至意空。云何外空謂色
T1827_.42.0283a06: 空乃至法空。經但略釋於前利根聞即了悟。
T1827_.42.0283a07: 論廣數。於後鈍根因而獲曉。又六塵是生死
T1827_.42.0283a08: 之根。所以然者。由此六塵起淨不淨倒。由淨
T1827_.42.0283a09: 不淨倒故生三毒。三毒因縁故起三業。三業
T1827_.42.0283a10: 因縁故生三界。今撿六塵無從則惑業便滅。
T1827_.42.0283a11: 是故破塵。又不住六塵故萬行成。如金剛般
T1827_.42.0283a12: 若。不住六塵行施與十方空等。下又云。以心
T1827_.42.0283a13: 不住六塵能成就衆生莊嚴佛土。又如維摩。
T1827_.42.0283a14: 何謂病本。謂有攀縁。攀縁於六塵。今撿無六
T1827_.42.0283a15: 塵則無所攀縁。則病本滅故一切人法及空
T1827_.42.0283a16: 病皆除。今釋如此諸方等經故破塵也。又諸
T1827_.42.0283a17: 外道計有隣虚微塵爲萬化之本。萬化若滅
T1827_.42.0283a18: 還歸本塵。今品從麁至細求一切塵悉皆無
T1827_.42.0283a19: 從。則破其計本。在本既傾萬化便壞。是故破
T1827_.42.0283a20: 塵。問今此論明無塵與攝大乘唯識何異。答
T1827_.42.0283a21: 彼總相明無。今別相明無。又彼論由識變異
T1827_.42.0283a22: 故成六塵。故有於識而無塵。今明非但無塵
T1827_.42.0283a23: 亦無有識。所以然者。若有於塵可得生識。撿
T1827_.42.0283a24: 塵不得。識何由生。又今非但撿塵識有不得。
T1827_.42.0283a25: 撿塵識無亦不得。所以然者。塵識本自不有
T1827_.42.0283a26: 無。從何生無塵之妄。亦無眞實。五句自去不
T1827_.42.0283a27: 如他但住三無性理。故中論法品云一切實
T1827_.42.0283a28: 不實皆絶。即其證也。問此品破何等塵。答遍
T1827_.42.0283a29: 破内外大小諸塵。但内外釋塵不同。開十二
T1827_.42.0283b01: 入義。今略述之。品開爲三。第一破塵法。第二
T1827_.42.0283b02: 破塵時。第三明得益。初又二。第一破外道計
T1827_.42.0283b03: 塵。第二破内學計塵。初亦是破所造塵果。次
T1827_.42.0283b04: 破能造大因。就初又二。第一前破色塵。第二
T1827_.42.0283b05: 次破四塵。破色塵又二。第一破外自立三種
T1827_.42.0283b06: 塵。第二破外引他證有三種塵。初破三塵即
T1827_.42.0283b07: 成三別。第一破瓶是現見。次破色是現見。三
T1827_.42.0283b08: 破微塵是現見。夫論可見不出此三。此三不
T1827_.42.0283b09: 成則可見便壞。又此三之中初一是外道所
T1827_.42.0283b10: 見之塵。以外道言瓶是可見。佛法大小乘人
T1827_.42.0283b11: 明瓶非可見。故初破瓶可見破於外道。破色
T1827_.42.0283b12: 及微塵則通破内外。故破此三塵則塵義盡
T1827_.42.0283b13: 矣。外曰應有情瓶等可取故者。情品擧別證
T1827_.42.0283b14: 通。此品擧別證別。故將塵救情。若無有情誰
T1827_.42.0283b15: 取瓶耶。若無情取塵應非情能取。非情既不
T1827_.42.0283b16: 能取。當知情能取。塵既有所。即能取不無。内
T1827_.42.0283b17: 曰非獨色是瓶是故瓶非現見者。然若理奪
T1827_.42.0283b18: 之。汝以所取證於能取。我亦以能取例於所
T1827_.42.0283b19: 取。能取既無。寧有所取。但論主慈悲縱言隨
T1827_.42.0283b20: 破。然能見之眼爲六情之首。所見之塵爲六
T1827_.42.0283b21: 塵之初。故上品破能見。此品破所見。破意云。
T1827_.42.0283b22: 汝義五塵成瓶。今但見色非是見瓶。汝何得
T1827_.42.0283b23: 言瓶是現見。若瓶是現見。瓶獨爲色所成。不
T1827_.42.0283b24: 應五塵成瓶。若五塵成瓶瓶遂可見。則五塵
T1827_.42.0283b25: 皆可見。若五塵皆可見。是則塵亂。在塵既亂
T1827_.42.0283b26: 五根亦亂。而塵實不亂故瓶非現見。又瓶爲
T1827_.42.0283b27: 可見色成故可見者。爲聲等不可見成應不
T1827_.42.0283b28: 可見。又瓶具有可見不可見二物成。則應具
T1827_.42.0283b29: 可見不可見也。然外道言。總瓶是可見亦總
T1827_.42.0283c01: 男女可見。乃至言總國土等可見。此非但是
T1827_.42.0283c02: 外道。今有所得大小乘人擧眼皆作是見。今
T1827_.42.0283c03: 破瓶一分可見。不得言瓶可見。亦男女一分
T1827_.42.0283c04: 可見不得男女可見。國土一分可見不得國
T1827_.42.0283c05: 土可見。此遍破内外大小一切顛倒心也。然
T1827_.42.0283c06: 好體論之。總之與別一分多分皆不可見。以
T1827_.42.0283c07: 畢竟無有顛倒塵故。如愚癡獸謂陽炎爲水。
T1827_.42.0283c08: 有何總別一多分耶。論主慈悲恐鈍根不能
T1827_.42.0283c09: 信解。借別妄止其總妄。故言一分可見多分
T1827_.42.0283c10: 不可見耳。問何以得知借妄止妄。答若一分
T1827_.42.0283c11: 可見是實。不應破色及隣虚塵可見也。而諸
T1827_.42.0283c12: 小乘人如數論之流外道計。總色可見是無
T1827_.42.0283c13: 耳。色一分便實有。此是不解諸佛菩薩借妄
T1827_.42.0283c14: 止妄意也。外曰取分故一切取信故。救上瓶
T1827_.42.0283c15: 非現見也。取色一分名爲取瓶。世人皆信非
T1827_.42.0283c16: 獨我也。取分故一切取。是自立宗。信故引他
T1827_.42.0283c17: 爲證。内曰若取分不一切取。此明見色一分
T1827_.42.0283c18: 非一切見。如情一根能見餘一切根不名爲
T1827_.42.0283c19: 見。今亦色一分可見餘四分不名可見。汝若
T1827_.42.0283c20: 言見色一分名一切可見。亦應眼是能見餘
T1827_.42.0283c21: 一切根皆名能見。又若見色一分則一切見。
T1827_.42.0283c22: 五塵並應可見。若五塵並可見。眼既見色應
T1827_.42.0283c23: 見五塵。則眼根中應具五根。又一分是色一切
T1827_.42.0283c24: 名瓶。瓶是有分色名爲分。若見分即見有分。
T1827_.42.0283c25: 則分有分一。如破一破異中説。若分與有分
T1827_.42.0283c26: 異。今見分云何見有分耶。外曰有瓶可見受
T1827_.42.0283c27: 色現見故。自上已來破瓶是現見破外道人
T1827_.42.0283c28: 及世俗義竟。今第二破色是現見通破一切
T1827_.42.0283c29: 内外。今救意是捉破爲立。上立義云。瓶是現
T1827_.42.0284a01: 見。論主二關云眼但見色實不見瓶。此是借
T1827_.42.0284a02: 色破瓶。外人之言。汝既受我色是現見。本以
T1827_.42.0284a03: 色成瓶。能成之色既可見。所成之瓶亦應可
T1827_.42.0284a04: 現見。二者從勝爲秤。如五塵謂皆是色。而色
T1827_.42.0284a05: 受色名。餘香等從別受秤。今亦例然。瓶雖有
T1827_.42.0284a06: 多微所成。色既勝。從色受名名爲現見。三者
T1827_.42.0284a07: 並通。若不許瓶是現見。亦應不許色是現見。
T1827_.42.0284a08: 既許色現見。亦應許瓶現見。内曰若此分現
T1827_.42.0284a09: 見彼分不現見。破外色是現見也。色是障礙
T1827_.42.0284a10: 法。如一柱色但見此分不見彼分。云何言色
T1827_.42.0284a11: 是現見。若見此分名現見者。不見彼分應名
T1827_.42.0284a12: 不現見。又在色之此不見於彼故彼名不現
T1827_.42.0284a13: 見。在色之彼不見於此故此分亦不現見。前
T1827_.42.0284a14: 是借色破瓶。今是借色破色。謂互破彼此。非
T1827_.42.0284a15: 是論主立色障障礙以破外也。此即破數論
T1827_.42.0284a16: 人義。論人云。識得瓶實想追作瓶解。今明眼
T1827_.42.0284a17: 不見色想何所解。數人云。長短等色爲眼所
T1827_.42.0284a18: 見。亦作此破云。長有彼此。見此不見彼。云
T1827_.42.0284a19: 何見長。注爲二。初釋偈本云。彼分中分不現
T1827_.42.0284a20: 見者。略説就三分明之。見色此分。不見色内
T1827_.42.0284a21: 中分及以彼分。此明見一不見二不名現見。
T1827_.42.0284a22: 此分亦如是。上明見一不見二。今明三分都
T1827_.42.0284a23: 不可見。以二分障此分故提婆二分決之。一
T1827_.42.0284a24: 分現見一分不現見不得名現見。若天親就
T1827_.42.0284a25: 三分釋之。一分現見二分不現見不應名現
T1827_.42.0284a26: 見。若以十方分釋之。但一分現見九分不現
T1827_.42.0284a27: 見。如柱有十方分見一不見九也。復次下第
T1827_.42.0284a28: 二義生取意以破外人。外救云。色雖三分見
T1827_.42.0284a29: 一分故名一切見。是故今明瓶爲五塵成。見
T1827_.42.0284b01: 一不見四不名一切見。今明瓶爲三分成。見
T1827_.42.0284b02: 一不見二不名一切見。用於彼文以答於此。
T1827_.42.0284b03: 外曰微塵無分故不盡破。破色三番自上已
T1827_.42.0284b04: 來二番已竟。今第三破微塵是可見。救意云。
T1827_.42.0284b05: 瓶由五塵成。見一不見四故瓶非現見。色爲
T1827_.42.0284b06: 三分成。見一不見二故色非現見。今微塵異
T1827_.42.0284b07: 斯二種。不爲五塵成故異瓶。無有見一不見
T1827_.42.0284b08: 四過。微塵無十方分。無有見此不見彼過。故
T1827_.42.0284b09: 不盡墮上二種破中。以其體圓不見而已。見
T1827_.42.0284b10: 則都見。以有此塵。爲色瓶本。本既可見。末亦
T1827_.42.0284b11: 可見。數人及莊嚴明。微塵無十方分。與此全
T1827_.42.0284b12: 同。内曰微塵非現見。提婆妙通内教精識外
T1827_.42.0284b13: 經。復有無礙之惠及無方之辨還用彼文以
T1827_.42.0284b14: 破此説。汝經自言塵非現見。何得違經言現
T1827_.42.0284b15: 見也。二者微塵既非現見。云何能成現見。以
T1827_.42.0284b16: 本不可見故瓶色之末亦不可見。三者縱汝
T1827_.42.0284b17: 微塵是可見。色既有麁色細色亦有麁礙細
T1827_.42.0284b18: 礙。便見此不見彼。云何言都見。若言麁有礙
T1827_.42.0284b19: 細無礙。亦應麁故是色。細應非色。若麁細倶
T1827_.42.0284b20: 色且麁細倶礙。如其倶礙則有十方。見此不
T1827_.42.0284b21: 見彼。又若有無礙之色亦應有無色之礙。無
T1827_.42.0284b22: 色之法必不可礙。有色之法云何無礙。又初
T1827_.42.0284b23: 破微塵非現見正破外道。外道經説塵不見。
T1827_.42.0284b24: 微塵若可見此破内義。内道計隣虚塵爲天
T1827_.42.0284b25: 眼見故。智度論反覆破之。若有極微色則有
T1827_.42.0284b26: 十方分。若有十方分則有見此不見彼。又有
T1827_.42.0284b27: 十方分不名爲極微。若無十方分則不名爲
T1827_.42.0284b28: 色也。外曰瓶應現見世人信故。自上已來破
T1827_.42.0284b29: 外人自立義宗。從麁至細一章竟也。今第二
T1827_.42.0284c01: 破外人擧他證有現見。今前立義。問品初已
T1827_.42.0284c02: 擧世人信與今何異。答上擧世信證瓶現見。
T1827_.42.0284c03: 今擧世信證瓶是有。若汝言三法都不可見
T1827_.42.0284c04: 者應無有瓶。世人相與信有於瓶。必定瓶應
T1827_.42.0284c05: 可見。内曰現見無非瓶無者。釋此不同俗人
T1827_.42.0284c06: 河東徴注百論十卷疏。昔梁末諸師亦從其
T1827_.42.0284c07: 受業用成實意釋此文云。瓶是假名爲想心
T1827_.42.0284c08: 所得。今但見實不見假瓶。但無外人現見之
T1827_.42.0284c09: 瓶。非無假名之瓶。故云現見無非瓶無。此釋
T1827_.42.0284c10: 有二過。一與注違。二立義破他非提婆氣。故
T1827_.42.0284c11: 肇公云。言而無當。破而無執。云何執義而破
T1827_.42.0284c12: 他耶。有人言。現見無顛倒自性之瓶耳。非無
T1827_.42.0284c13: 因縁假名瓶。此釋亦有二過。一與注違。二用
T1827_.42.0284c14: 義失所以。中論作者品云。是業從衆縁生假
T1827_.42.0284c15: 名爲有。無有決定。非如汝所説。此明無自性
T1827_.42.0284c16: 有假名。以破外斷見。非今用時。外今正立瓶
T1827_.42.0284c17: 是有。若更説有轉増其患。有人言。無汝想謂
T1827_.42.0284c18: 之瓶故言現見無。非前有瓶法破之令無。如
T1827_.42.0284c19: 但除其病無法可破。如但破水想無水可破。
T1827_.42.0284c20: 此釋過亦同前違文害義。今所明者。前須識
T1827_.42.0284c21: 立乃見破。上外立有二義。一者世間皆信有
T1827_.42.0284c22: 瓶。必是現見。二者若無現見是則無瓶。今破
T1827_.42.0284c23: 此二義。汝言有瓶必現見者。暗中有瓶而無
T1827_.42.0284c24: 現見。何得言有瓶必現見耶。是故當知瓶非
T1827_.42.0284c25: 現見。二者眼未對瓶時此是無現見而瓶不
T1827_.42.0284c26: 無。何得無現見即無瓶耶。欲見此解當覩注
T1827_.42.0284c27: 文。注爲四。初牒外義。是事不然第二總非。瓶
T1827_.42.0284c28: 雖不現見下第三正破。此明不現見時非是
T1827_.42.0284c29: 無瓶。正釋偈本現見無非瓶無。是故瓶非現
T1827_.42.0285a01: 見第四前破無現見則無瓶。今破有瓶必現
T1827_.42.0285a02: 見。又此文結成上破。以無現見時有瓶故知
T1827_.42.0285a03: 瓶非現見。外曰眼未合故無過。將此文望前
T1827_.42.0285a04: 諸解並非。問答今明。外人救上二過。明瓶體
T1827_.42.0285a05: 是現見法是故有瓶必現見。内義亦然。如云
T1827_.42.0285a06: 二法攝一切法謂可見不可見法。色等屬可
T1827_.42.0285a07: 見法。又如三種色一可見有對二不可見有
T1827_.42.0285a08: 對三不可見無對。今色是可見有對法。故知
T1827_.42.0285a09: 色定是可見法。但眼未對瓶時人自不見耳。
T1827_.42.0285a10: 非是瓶體不現見。不得云有瓶無現見無現
T1827_.42.0285a11: 見有瓶。内曰如現見生無有亦非實。破上瓶
T1827_.42.0285a12: 體是現見法眼合時受現見名也。破有二意。
T1827_.42.0285a13: 初責其現見相生無。二倒破。瓶有體亦無則
T1827_.42.0285a14: 體相倶失。汝眼未對瓶時未有現見相生。若
T1827_.42.0285a15: 對瓶時有現見相生。異未見者許瓶與眼合
T1827_.42.0285a16: 受現見名。而眼對瓶時無現見相生。與未見
T1827_.42.0285a17: 時不異。未見時既不名現見。今眼對時云何
T1827_.42.0285a18: 受現見名。故云現見生無。問論主何故作此
T1827_.42.0285a19: 破耶。答須長觀始終破意。外人前立有瓶必
T1827_.42.0285a20: 現見。論主破云。眼不對瓶時有瓶而無現見。
T1827_.42.0285a21: 當知瓶未必是現見。汝遂言眼合時受現見
T1827_.42.0285a22: 名。則眼合時應有現見相生異未見時。若無
T1827_.42.0285a23: 現見相生猶是本瓶。當知本瓶未必是現見。
T1827_.42.0285a24: 故作此破也。有亦非實者。汝以現見是瓶。今
T1827_.42.0285a25: 現見有故瓶有。現見無瓶即無。外曰五身一
T1827_.42.0285a26: 分破餘有。自上已來破可見色塵義竟。今第
T1827_.42.0285a27: 二次破四塵。外救云。汝上來但破可見色塵
T1827_.42.0285a28: 不破餘四。既有餘四必應有色。若有於色必
T1827_.42.0285a29: 應可見。内曰若不一切觸云何色等合正破。
T1827_.42.0285b01: 五塵不得共合成瓶故無五塵。五塵若得共
T1827_.42.0285b02: 合可有五塵。五塵既不得共合云何有五塵
T1827_.42.0285b03: 耶。成論云。對身是別觸。餘四皆非別觸。乃是
T1827_.42.0285b04: 通觸。更相當觸也。今外道明。色可割截故是
T1827_.42.0285b05: 觸。餘四非觸也。汝觸非觸既異。不可合爲一。
T1827_.42.0285b06: 云何共合成一瓶。外曰瓶合故者。此救意云。
T1827_.42.0285b07: 實如上難。色塵是觸餘四非觸。觸非觸異不
T1827_.42.0285b08: 可合而成一。今但五塵合共成一瓶。故云瓶
T1827_.42.0285b09: 合故。如成論云。四微各異不可合爲一。但合
T1827_.42.0285b10: 共成一瓶耳。五陰不可共合一陰。而五陰共
T1827_.42.0285b11: 合成一人。犢子亦爾。四大共合有眼法。五陰
T1827_.42.0285b12: 共合有人。亦同此立。内曰異除云何瓶觸合。
T1827_.42.0285b13: 此有二破。一者異二者除。異者。色塵是觸瓶
T1827_.42.0285b14: 非是觸。則觸非觸異。云何瓶與觸合。汝上既
T1827_.42.0285b15: 信五塵觸非觸異不得合爲一者。今瓶望塵
T1827_.42.0285b16: 亦有觸非觸異。云何合成一瓶。破四微成柱
T1827_.42.0285b17: 五陰成人亦爾。所言除者。若除五有瓶。可五
T1827_.42.0285b18: 與瓶合。除五無瓶。五與誰合。偈本有標章與
T1827_.42.0285b19: 解釋。異除者標二章也。云何瓶觸合釋二章
T1827_.42.0285b20: 也。瓶釋除觸釋異也。外曰色應現見信經故。
T1827_.42.0285b21: 此文來者凡有三義。一者若就内義明之。上
T1827_.42.0285b22: 來破無五塵明無所造之色。今破四大明無
T1827_.42.0285b23: 能造。此就毘曇義以立色也。二者上破無五
T1827_.42.0285b24: 塵破成實等義。今破四大造色破毘曇義。三
T1827_.42.0285b25: 者上破外道今破内人。又經中云。衆生内有
T1827_.42.0285b26: 四大毒蛇外有六賊。今捨遠之。上明無五塵
T1827_.42.0285b27: 即捨六賊。以外道計法塵亦屬色故破色即
T1827_.42.0285b28: 破六也。又經云色性自空。又云習色空與波
T1827_.42.0285b29: 若相應。又云捨無常色佛世利根聞皆悟道。
T1827_.42.0285c01: 今釋方等衆經。色畢竟空故明能造之因所
T1827_.42.0285c02: 造色果皆不可得也。然提婆妙通内典精解
T1827_.42.0285c03: 外經。故前引彼文以徴其説。故云微塵非現
T1827_.42.0285c04: 見。外道洞知外典亦具攬内經。故今用内經
T1827_.42.0285c05: 以徴提婆。若提婆遂信佛經則不應破色現
T1827_.42.0285c06: 見。若破色現見則自破内經。前已破外今復
T1827_.42.0285c07: 破内。定是破法人也。問外但應引内經。何故
T1827_.42.0285c08: 云信經也。答然内外立義有異有同。彼謂内
T1827_.42.0285c09: 外兩經明色是可見。此義大同。是故可信。故
T1827_.42.0285c10: 云信經故。汝經言色名四大及四大造者。今
T1827_.42.0285c11: 略爲四宗。一者外道明造色義。僧佉塵細大
T1827_.42.0285c12: 麁。故從五塵而生五大。謂偏造義也。世師
T1827_.42.0285c13: 亦從塵生大。而是遍造。此二如初品釋之。
T1827_.42.0285c14: 次成論亦從塵生大。兩義異於外道。一者
T1827_.42.0285c15: 塵實大假。二但四塵生大。聲非大因亦非
T1827_.42.0285c16: 大所造。但撃發四大離合出聲。是四大之
T1827_.42.0285c17: 果。三依毘曇正明從大造色總有十一種
T1827_.42.0285c18: 色。謂五根五塵及以無作。就十一中十種
T1827_.42.0285c19: 但是所造。觸塵有二。堅濕暖動是於能造。飢
T1827_.42.0285c20: 飽澁滑輕重冷七觸是於所造。約世論者。過
T1827_.42.0285c21: 去四大造過去色及現色。現在四大造現在
T1827_.42.0285c22: 及未來。未來四大但造未來。約同異論者凡
T1827_.42.0285c23: 有四句。一異相四大造同相色。謂堅濕暖動
T1827_.42.0285c24: 四造十一種觸。自有同相四大造異相色。謂
T1827_.42.0285c25: 四大同是觸入名爲同相。而造色香等名爲異
T1827_.42.0285c26: 相。自有同相四大造同相色。四大是觸性還
T1827_.42.0285c27: 造於觸。自有異相四大造異相色。四大各性
T1827_.42.0285c28: 造色香等色。具如雜心所説。問四大造色六
T1827_.42.0285c29: 因中是何因耶。答但是所作因。問四大造色
T1827_.42.0286a01: 誰造四大。答昔有人言。三大造一大。鏡師云。
T1827_.42.0286a02: 色不具四大則不得生。四大亦爾。故不得言
T1827_.42.0286a03: 三大以造一大。問四大相望是共有因不。答
T1827_.42.0286a04: 婆沙一釋云。四大勢無偏者地大於三大是
T1827_.42.0286a05: 共有。共有因三大亦爾。於地大復有一釋。評
T1827_.42.0286a06: 家用前。今通牒十一種色義。故云色名四大
T1827_.42.0286a07: 及四大造。此出佛經非毘曇偏用。倶舍論評
T1827_.42.0286a08: 數論義云。應用四大造色。破經部人塵成大
T1827_.42.0286a09: 義。造色分中色入所攝是現見者。能造四大
T1827_.42.0286a10: 但不可見。所造之中具有二種。若是色入此
T1827_.42.0286a11: 則可見。餘並不可見。内曰四大非現見云何
T1827_.42.0286a12: 生現見。正破四大造色。問論主云何對外而
T1827_.42.0286a13: 破内耶。答此論正破外迷傍洗内執。是故破
T1827_.42.0286a14: 内。又此破即是申佛隨世俗説四大造塵而
T1827_.42.0286a15: 因縁之造實無所造。内外但聞造名不達其
T1827_.42.0286a16: 義。所以然者。佛明因縁造無所造即是二諦。
T1827_.42.0286a17: 故所言皆實。諸小乘人但知造不知無所造。
T1827_.42.0286a18: 既不知造無所造亦不達無所造而造。故不
T1827_.42.0286a19: 達二諦。則是破於佛法。論主今云其造無所
T1827_.42.0286a20: 造。因世諦悟第一義。故有今破也。問佛有二
T1827_.42.0286a21: 諦。何故今偏明無所造耶。答佛雖有二諦但
T1827_.42.0286a22: 意在第一義。聖所行處。是故就本明之也。問
T1827_.42.0286a23: 外人乃是不知無所造。云何言不解造色。答
T1827_.42.0286a24: 此是假名如幻夢造。而外人執有性實。故是
T1827_.42.0286a25: 不識造也。又論主破造色者。外人計有實造。
T1827_.42.0286a26: 實有色則同外道。今乃是破外道義非破佛
T1827_.42.0286a27: 經。問外人乃不解大乘如幻夢炎而造。今引
T1827_.42.0286a28: 小乘經。論主何故破小乘方便。答二義。一者
T1827_.42.0286a29: 小是大小。説小通大。既不解大何猶達小。又
T1827_.42.0286b01: 小乘亦明因縁小。不如定性但小之義。故須
T1827_.42.0286b02: 破之也。又一切法有三重無義。一者就理明
T1827_.42.0286b03: 畢竟空。無一切色等法。二者衆生無而謂見
T1827_.42.0286b04: 有。如無炎水妄故見有。此亦無也。三者佛隨
T1827_.42.0286b05: 凡夫説有。此是點空爲有亦無此法。而外道
T1827_.42.0286b06: 及毘曇不知此三。今示三無也。成實雖言色
T1827_.42.0286b07: 空不知三本性空。亦是不知三無。不知三無
T1827_.42.0286b08: 即是顛倒無明。今破無明令得般若正觀。是
T1827_.42.0286b09: 故破造色也。破意者將因徴果也。能造大因
T1827_.42.0286b10: 是不可見。所造之色云何可見。如大論云。五
T1827_.42.0286b11: 指中無師子。共合不生師子。四大中無可見
T1827_.42.0286b12: 色。共合云何生可見色。又並本是不可見能
T1827_.42.0286b13: 生可見者。亦應本是四礙生一無礙。彼云四
T1827_.42.0286b14: 礙共生一礙者。亦應四不可見共生一不可
T1827_.42.0286b15: 見。互類難之。義可知也。外曰身根取故四大
T1827_.42.0286b16: 有。上以因徴果。今還以因救果。四大是有造
T1827_.42.0286b17: 色亦有。有性既同故得相造。而言身根取故
T1827_.42.0286b18: 者證有義也。四大是觸爲身根得之。是故知
T1827_.42.0286b19: 實有四大。既實有大故能造色。内曰火中一
T1827_.42.0286b20: 切熱者。前破四大造色謂破果。今破四大則
T1827_.42.0286b21: 是破因。四大欲造於色必須共合。今問火大
T1827_.42.0286b22: 之中三都熱不。若三都熱則失三大性。若三
T1827_.42.0286b23: 不熱則失火用。今實見火中一切皆熱。當知
T1827_.42.0286b24: 失三。既失於三亦失於一。故都無四大。注爲
T1827_.42.0286b25: 二。初破火大二例破餘三。初又二。一牒。今
T1827_.42.0286b26: 火中四大下第二破。以火中四大都成熱故
T1827_.42.0286b27: 失餘三大。是故火不爲四身。問此應言三大
T1827_.42.0286b28: 都成熱。云何言火不爲四身。答二義。一者火
T1827_.42.0286b29: 火中都成熱無復四身。故言不爲四身。二者
T1827_.42.0286c01: 三大同火成熱。火不同餘三。故云火不爲四
T1827_.42.0286c02: 身。若餘不熱不名爲火者。前得火失三。今得
T1827_.42.0286c03: 三失火。是故火不爲四身。還重結成偈本火
T1827_.42.0286c04: 中一切熱耳。外曰色應現見現在時有故。自
T1827_.42.0286c05: 上以來第一破内外可見法。今第二次破於時。
T1827_.42.0286c06: 今時法都寂則一切皆空。外云。過未二時不
T1827_.42.0286c07: 得取色。正是現在時取。既有取色之時。寧無
T1827_.42.0286c08: 色可取。内曰若法後故初亦故。破現在住時
T1827_.42.0286c09: 也。若法後故牒外義也。外謂後時方乃有故。
T1827_.42.0286c10: 初亦故者破外義也。若言後時有故。當知初
T1827_.42.0286c11: 生即已有故。若初無故後不應生。是即常新。
T1827_.42.0286c12: 當知初生即已有故。若初生即有故則念念
T1827_.42.0286c13: 生滅。無有住時故無現在。長行有六。若法後
T1827_.42.0286c14: 故相現牒外義也。是相非故時生破外義釋
T1827_.42.0286c15: 偈本初亦故也。微故不知者釋疑也。疑云。若
T1827_.42.0286c16: 初生已有故何不覺知。是故釋云。微細故不
T1827_.42.0286c17: 知。前法説釋。如人著屐次擧喩釋。若初無故
T1827_.42.0286c18: 第四難也。雖擧法譬釋疑外猶未受。故重破
T1827_.42.0286c19: 之。若必言初新無有故者。是應常無。是以初
T1827_.42.0286c20: 故隨之下第五總結。今諸法不住下第六結
T1827_.42.0286c21: 無住時。外曰受新故故有現在時。上借新故
T1827_.42.0286c22: 以破現在。外人便謂。論主受彼新故。若有新
T1827_.42.0286c23: 故則有二義。一者既有新故始終則有中間
T1827_.42.0286c24: 現在。二者取新故必現在時取。既有所取之
T1827_.42.0286c25: 新故必有取新故之時也。内曰生故新異故
T1827_.42.0286c26: 故。前借新故破現在。今破新故也。生故新者
T1827_.42.0286c27: 破新也。汝言始生爲新者。故法始生便應是
T1827_.42.0286c28: 新。汝新法始出空入有既名爲新。故法亦始
T1827_.42.0286c29: 出空入有。豈非新也。此有四難。一同始出空
T1827_.42.0287a01: 入有則應同新。二者則應同故。三若以初者
T1827_.42.0287a02: 爲新後者爲故。亦應後者爲新初者爲故。四
T1827_.42.0287a03: 者汝有新有故則應有始生不始生。異故故
T1827_.42.0287a04: 者破故也。新相反異。所以爲故。有何定故
T1827_.42.0287a05: 也。注釋爲二。初正破新故。次結歸眞俗。初又
T1827_.42.0287a06: 二。前逐近釋異故故。若故相生次釋生故新。
T1827_.42.0287a07: 結歸二諦也。如文。外曰若爾得何利。自上已
T1827_.42.0287a08: 來二章破無時法。今第三次明得益。此文來
T1827_.42.0287a09: 有遠近。遠者從初品至此品一切皆破。有何
T1827_.42.0287a10: 利。近者外謂法有四時可益衆生。今既無。此
T1827_.42.0287a11: 得何等利。内曰得永離者。外道著法情深。是
T1827_.42.0287a12: 故今明著便是縛離得解脱。而言永離者。外
T1827_.42.0287a13: 道斷結有暫時離義終歸退還。迴邪入正則
T1827_.42.0287a14: 得永離。又從初品竟於此章明無復凡夫二
T1827_.42.0287a15: 乘有所得縛則是畢竟永離。離離則累無不
T1827_.42.0287a16: 寂。故徳無不圓證中道法身。又不見新物故
T1827_.42.0287a17: 物則知物空。不見新人故人則知人空。悟二
T1827_.42.0287a18: 空破一切病故云永離也。又二生死因爲故。
T1827_.42.0287a19: 二死果爲新。離此因果一切離也。長行云新
T1827_.42.0287a20: 不作中中不作故者。從無明行新感於五果
T1827_.42.0287a21: 名新作中。現在三因作未來兩果名中作故。
T1827_.42.0287a22: 故十二縁但有二分。七爲前分五爲後分。如
T1827_.42.0287a23: 種子芽莖節者。十二因縁譬如大樹。二因爲
T1827_.42.0287a24: 根五果爲體三因爲華二果爲實。根體既傾
T1827_.42.0287a25: 則華實不合。是故此中擧穀子喩之
T1827_.42.0287a26: 百論疏卷中之餘
T1827_.42.0287a27:
T1827_.42.0287a28:
T1827_.42.0287a29:
T1827_.42.0287b01:
T1827_.42.0287b02:
T1827_.42.0287b03: 百論疏卷下
T1827_.42.0287b04: 　釋吉藏撰　
T1827_.42.0287b05:   破因中有果品第七
T1827_.42.0287b06: 六品三雙二雙已竟。今破第三有果無果。然
T1827_.42.0287b07: 一異情塵攝法並盡。大有與物一體異體。破
T1827_.42.0287b08: 此一異則外典法空。情塵是十二入。十二入
T1827_.42.0287b09: 攝一切法。情塵既空則一切空。若爾上來二
T1827_.42.0287b10: 雙破法已盡。今更破者凡有通別二義。通義
T1827_.42.0287b11: 有四。一者上破法雖盡但鈍根未悟。是故重
T1827_.42.0287b12: 立更復破之。二者受悟不同觀門各異。上已
T1827_.42.0287b13: 明二種觀門。謂非一非異非内非外。今次説
T1827_.42.0287b14: 非有非無非因非果悟入實相。三者造論通
T1827_.42.0287b15: 經。經有種種異説。上以二門通之。今諸大乘
T1827_.42.0287b16: 經如涅槃師子吼品破因有果無果義。今欲
T1827_.42.0287b17: 釋此等經故説今品。四者此論正破於外傍
T1827_.42.0287b18: 破於内。佛滅度後至八百年時枝流成五百
T1827_.42.0287b19: 部。執因有果無果障翳佛經。今破僧佉衞世
T1827_.42.0287b20: 兼洗上座僧祇。故有此品來也。次別生起者
T1827_.42.0287b21: 亦有四義。一者神品破人四品破法。今擧因
T1827_.42.0287b22: 果總救人法。因中之人名爲作者。果中之人
T1827_.42.0287b23: 名受者。因中之法即是善惡。果中之法謂苦
T1827_.42.0287b24: 樂等。既有因果則人法不空。二者救上情塵。
T1827_.42.0287b25: 情塵各有因果。如從塵生大從大成根謂情因
T1827_.42.0287b26: 果也。微塵成色色成於瓶謂塵因果也。既有
T1827_.42.0287b27: 因果則情塵不空。三者有爲之法有體相。因
T1827_.42.0287b28: 果是有爲法體。三相是有爲家相。既有體相
T1827_.42.0287b29: 則有諸法。寧無情塵。四者接次相生從塵品
T1827_.42.0287c01: 起。文自辨之也。又生起此二品來外云。一異
T1827_.42.0287c02: 内外皆不可得者。因果是衆義大宗立信根本
T1827_.42.0287c03: 不可云無。若無便是邪見死入地獄。故應有
T1827_.42.0287c04: 因果。有因果則有内外總別。有内外總別之
T1827_.42.0287c05: 法則有於人。故一切立也。先破有次破無者。
T1827_.42.0287c06: 内外略同。内先有上座計三世有。次大衆計
T1827_.42.0287c07: 二世無。先有毘曇二世有。次成實二世無。外
T1827_.42.0287c08: 亦爾。先有僧佉出世計有。次世師計無。二者
T1827_.42.0287c09: 四句次第。有第一無第二也。所言破因中有果
T1827_.42.0287c10: 者。大明九十六術所計有三。一執無因無果。
T1827_.42.0287c11: 如六師中一師云。無有黒業無黒業報。白等
T1827_.42.0287c12: 亦爾。二計無因有果。六師之中亦有此人。三
T1827_.42.0287c13: 執有因有果。就有因果復有四師。一僧佉執因
T1827_.42.0287c14: 中有。二世師執因中無。三勒沙婆亦有亦無。
T1827_.42.0287c15: 四若提子非有非無。佛法内有小乘大乘並明
T1827_.42.0287c16: 有因果義。小乘中有於數論。數人六因五果。
T1827_.42.0287c17: 言六因者。一相應二共有三報四遍五自分六
T1827_.42.0287c18: 所作。言五果者。一解脱果從道諦生。若縁由
T1827_.42.0287c19: 爲言。亦從所作因有。但六因正生有爲。解脱
T1827_.42.0287c20: 果是無爲非六因生也。餘四果從六因生。自分
T1827_.42.0287c21: 遍因生於依果。報因生報果。相應共有生功
T1827_.42.0287c22: 用果。所作因生増上果。成論三因四縁有二種
T1827_.42.0287c23: 因果。若習報兩因前後相生。因果復有同時
T1827_.42.0287c24: 義。如無明初念義論因果。若依因因果一時
T1827_.42.0287c25: 而有。即相縁因果。如五陰成人四微成柱一
T1827_.42.0287c26: 時而有。大判爲言。數人執二世有義因中有
T1827_.42.0287c27: 果。論人明二世無義因中無果。大乘明因果
T1827_.42.0287c28: 者如地持論明十因五果。五果與數義名同。
T1827_.42.0287c29: 十因如論説。但大乘人解出世因果有當現二

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