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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0292a01: 門即説於六境彼言不絶。即我無窮與我 T2251_.64.0292a02: 何殊獨言彼善。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。豈爲是同
T2251_.64.0292a07: 善品。與我何別彼獨善哉。今彈云。漂奪義 T2251_.64.0292a08: 與勢増上義何可不同。於中勢増上義親 T2251_.64.0292a09: 暴流名
T2251_.64.0292a12: 行時若非増上何能令與種種苦合。如何
T2251_.64.0292a15: 倶立軛名。若言我釋亦同此過。此唯非理。
T2251_.64.0292a20: 取故故名爲取。彼三由。此但一義。正理破 T2251_.64.0292a21: 曰。所釋取義亦與理違。謂若取名唯因愛 T2251_.64.0292a22: 者。説取縁有義イヽ如何成。應但説言愛縁 T2251_.64.0292a23: 有。又如前際後際業縁亦應通攝一切煩 T2251_.64.0292a24: 惱。如縁起中已廣思擇。今彈云。從三受生 T2251_.64.0292a25: 欲色無色三愛故説受縁愛。從欣受愛起 T2251_.64.0292a26: 欲等取。故説愛縁取。由取爲縁積集種種 T2251_.64.0292a27: 招後有業。故説取縁有。欲色無色三愛 T2251_.64.0292a28: 爲愛。欲等之取名取。同愛爲體然其行相 T2251_.64.0292a29: 各別。何妨因果。又如前際後際業縁唯是 T2251_.64.0292a30: 欲貪必無違理 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: 體雖未説。已説纒名爲漏等及一百八煩 T2251_.64.0292b13: 惱此釋問本誤。答何可正。何以故。此但結 T2251_.64.0292b14: 以隨眠及纒説爲漏等。非結即隨眠幷纒。 T2251_.64.0292b15: 然問者。隨眠上廣説故言已説可然。纒未 T2251_.64.0292b16: 説何云已説。豈非誤哉。答亦從彼故非也」
T2251_.64.0292b19: 門故言復説。問。前漏等四門皆説幷纒。今 T2251_.64.0292b20: 結等中何言煩惱答。煩惱言有通別。此通 T2251_.64.0292b21: 諸惑故無相違。前以隨眠及纒説爲漏等 T2251_.64.0292b22: 故殊言隨眠并纒。今所説中既有纒。不可
T2251_.64.0292b28: 説。如業道名
T2251_.64.0292c02: 句明見取二結廢立。後下二行明嫉慳廢立。 T2251_.64.0292c03: 此中前一行約八纒家。後一行約十纒家
T2251_.64.0292c06: 爲愛結。餘結皆應依界辨體。其十隨眠前 T2251_.64.0292c07: 已辨。嫉慳唯欲界修斷故勸示言當辨。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。合二取爲取結之義言如是理。此證 T2251_.64.0292c25: 見結三爲體。取結二爲體之理。問中見相應 T2251_.64.0292c26: 法者。約五見隨應。光記云五見意通言未 T2251_.64.0292c27: 足。寶疏爲二取非也。依答害問意也。見 T2251_.64.0292c28: 隨眠者。十隨眠中見隨眠隨應隨増。光記亦 T2251_.64.0292c29: 云五見言未足。寶疏唯云十隨眠中見隨 T2251_.64.0293a01: 眠亦言未足。答中有二。初總示法。後彼爲 T2251_.64.0293a02: 下別釋其相。此有二。初釋愛結繋。二非見 T2251_.64.0293a03: 下釋非見結繋。三然彼下釋見隨眠隨増。 T2251_.64.0293a04: 對問可見。此中二取見隨眠於彼隨増故 T2251_.64.0293a05: 者。二隨増中唯相應隨増。以標二取相應
T2251_.64.0293a13: 斷見取戒相應法愛結繋。以愛結有漏縁故 T2251_.64.0293a14: 非見結。以彼一切遍見結斷故。雖自種見
T2251_.64.0293a19: 作四句。或有愛結繋無見結繋。謂集智已 T2251_.64.0293a20: 生滅智未生。於見滅道所斷不相應法。婆
T2251_.64.0293a25: 頌有二。一判評是非。後簡擧好解。答前
T2251_.64.0293a28: 二有結相餘無故。二以後顯初故。二以嫉 T2251_.64.0293a29: 與慳獨立離二故立爲結。餘纒不爾。獨立 T2251_.64.0293a30: 者。謂自力現行。離二者謂一向不善。忿覆二 T2251_.64.0293b01: 纒雖能獨立亦復離二。而似隨眠。爲隨眠 T2251_.64.0293b02: 相之所映奪其相不顯故不立結。由此
T2251_.64.0293b06: 雖復積集百千珍財終不能持一錢往至
T2251_.64.0293b09: 彼第三復次。既許十纒何用如是八纒家 T2251_.64.0293b10: 義爲。光記云論主難。寶疏但云難竝未詳」
T2251_.64.0293b16: 結相故。四中亦有四類倶是惱二。故顯四 T2251_.64.0293b17: 中差別於下三置或言。惱在家出家者。婆
T2251_.64.0293b22: 中有蘇陀味勝阿素洛。阿素洛宮有端正 T2251_.64.0293b23: 女勝彼諸天。天自慳味嫉他美女。非天慳 T2251_.64.0293b24: 女嫉他美味。由嫉慳結數興戰鬪。次二如
T2251_.64.0293b27: 自他部無前在家出家等三因。蓋梵本異
T2251_.64.0293c02: 故正理。顯宗。舊論及頌疏無此爲正
T2251_.64.0293c05: 可知。次二句示廢立。次五句通妨有正説 T2251_.64.0293c06: 異説二
T2251_.64.0293c09: 釋順下分名。三釋次二句。此即初也。雜含
T2251_.64.0293c16: 欲亦還下見爲先。二爲令恐久住欲故 T2251_.64.0293c17: 貪瞋爲先
T2251_.64.0293c20: 最下云下。而三界一分名分。亦分亦下持業 T2251_.64.0293c21: 釋。下分之順名順下分第三由聲依主釋。此 T2251_.64.0293c22: 順下分帶五數是帶數釋
T2251_.64.0293c28: 分結。謂初二結猶如獄卒。後之三結如防
T2251_.64.0294a03: 閉置牢獄。若有異生以不淨觀傷害貪欲。 T2251_.64.0294a04: 復以慈觀傷害瞋恚。離欲乃至無所有處 T2251_.64.0294a05: 生初靜慮乃至有頂。彼有身見。戒禁取。疑還
T2251_.64.0294a12: 説亦有理故。故擧。而不欲全正故非唯不 T2251_.64.0294a13: 頌亦云有餘。然正理唯擧此義而取獄卒
T2251_.64.0294a23: 是根本惑。今説此三根本攝餘三根本。以
T2251_.64.0294a26: 其次第隨有身見。戒禁取。疑三勝根而得
T2251_.64.0294b15: 捨如次貪・瞋・癡二種隨増。若異此者唯所
T2251_.64.0294b21: 多隨増。故立三不善根。餘法不爾。百十二
T2251_.64.0294b26: 然非正明。爲令知所隨。後復有下正明隨 T2251_.64.0294b27: 惑。雖本得隨惑名非正明彼。只兼示亦 T2251_.64.0294b28: 名隨惑。以顯隨此名隨心隨惑根本煩惱 T2251_.64.0294b29: 起即名今所明隨煩惱。光記釋得論旨。寶疏 T2251_.64.0294b30: 殊異光總牒長行云釋頌文。意在頌此餘 T2251_.64.0294c01: 言爲相違釋。若爾非論意。隨眠隨煩惱二門
T2251_.64.0294c05: 彼頌唯約餘小惑遮根本故。又寶疏意。光 T2251_.64.0294c06: 記意ニテ云釋頌文。非相違釋者無妨。又解。 T2251_.64.0294c07: 此論頌文唯明小惑隨煩惱。如舊論頌。今亦 T2251_.64.0294c08: 唯此之餘依主釋。此目近辭。此於前段隨眠 T2251_.64.0294c09: 於長行爲兼顯示本惑亦從義名隨煩惱
T2251_.64.0294c13: 隨眠諸餘染汚行蘊心所。復有下正釋頌文。 T2251_.64.0294c14: 爲異前云復。前持業釋。後從聲依主釋。兩 T2251_.64.0294c15: 解中後解爲正。光記云將釋隨惑先解本 T2251_.64.0294c16: 惑者末可也。寶疏總云釋頌文非也。正理
T2251_.64.0294c21: 煩惱。即此亦得隨煩惱名。以是圓滿煩惱 T2251_.64.0294c22: 品故。由此故説即諸煩惱有結縛。隨眠。隨 T2251_.64.0294c23: 煩惱。纒義。所餘染汚心所行蘊。隨煩惱起 T2251_.64.0294c24: 隨惱心故得隨煩惱名。不得名煩惱。以
T2251_.64.0294c27: 煩惱。及此之餘染心所行蘊。此之餘者顯相 T2251_.64.0294c28: 屬義。意顯若是此所起方可建立隨煩惱
T2251_.64.0295a01: 及此之餘。詳曰。是鑿説。其相如前辨
T2251_.64.0295a11: 顯欲。不喜足。不恭敬。起惡言。樂惡友。不忍 T2251_.64.0295a12: 耽嗜。遍耽嗜。染貪。非法貪。惡貪。有身見。有
T2251_.64.0295a15: 調性。心昧劣性。種種想。不作意。麁重。觝突。
T2251_.64.0295a21: 受等種種雜説。故名雜事。彼中除六本惑及 T2251_.64.0295a22: 苦受等。其餘隨應是隨煩惱。非謂彼皆爲
T2251_.64.0295a25: 及起惡言類。如世尊告婆羅門言。有二十
T2251_.64.0295b04: 屬前段非也。寶疏入後段爲正。此中後字。 T2251_.64.0295b05: 光所見作復。云復次故。明本及正理。顯宗。 T2251_.64.0295b06: 寶疏竝皆如今。然作復爲勝。以所明非後
T2251_.64.0295b11: 後二大煩惱地。爲顯此地法別致幷及言。 T2251_.64.0295b12: 不安上者。大不善地從來唯二故
T2251_.64.0295b16: 貪欲纒縁貪欲纒生心法憂苦。因瞋恚。睡 T2251_.64.0295b17: 眠。掉悔。疑。縁瞋恚。睡眠。掉悔。疑生彼心法
T2251_.64.0295b22: 體。於前小煩惱中讓出體於此。故纒垢倶
T2251_.64.0295c04: 八或十。解云。障諸善品約強立纒。忿覆輕 T2251_.64.0295c05: 於餘八故唯八。又雖對八是輕。而望六垢 T2251_.64.0295c06: 亦重。故於小煩惱中分輕重。重四同入纒。 T2251_.64.0295c07: 輕六立爲垢。是故説十纒
T2251_.64.0295c10: 等流者隨惑有力與根本煩惱齊等流即流 T2251_.64.0295c11: 類。或等即是引。從根本煩惱引生也。約相 T2251_.64.0295c12: 同名等流者二釋竝非也
T2251_.64.0295c19: 而意顯取第三。以説所由故。前二義各是 T2251_.64.0295c20: 偏。故此中據了知有知無知對明。非根智 T2251_.64.0295c21: 愚故。諸論皆悉作知。舊論云次第ノ如已知 T2251_.64.0295c22: 未知
T2251_.64.0295c27: 舍利弗毘曇二十一卷貪。瞋。痴爲三垢
T2251_.64.0296a02: 息故勸諫教誨。而固不受。此不受勸諫性。 T2251_.64.0296a03: 不受教誨性。極執性。極取性。左取性。不右取 T2251_.64.0296a04: 性。難勸捨性。拙應對性。師子執性。心蛆螫
T2251_.64.0296a11: 今論取要
T2251_.64.0296a14: 繋。此即初也。然光・寶竝爲大段。而於此分 T2251_.64.0296a15: 五科。混大小科非也
T2251_.64.0296a18: 起。通云於無明有二。一自力起。二他力起。 T2251_.64.0296a19: 彼修斷痴他力起。還由此忿等方得轉故。 T2251_.64.0296a20: 故唯與彼他力無明相應。故名自在。婆沙
T2251_.64.0296a23: 不名不共
T2251_.64.0296a26: 應。準此結前文。光・寶分文其非顯然
T2251_.64.0296b23: 心重身重一切結相應。云何眠。心合臥出不 T2251_.64.0296b24: 自在眠。欲界繋意識相應。云何調。心不善不
T2251_.64.0296b28: 由如是義相同於一文亦互用。謂長含第
T2251_.64.0296c08: 食非食二事擧經説。後如是二事下論家釋 T2251_.64.0296c09: 用同之辭。下亦傚之。此二句將擧經之辭」
T2251_.64.0296c12: 食。謂觸相。於彼不正思惟貪欲能令増。何等 T2251_.64.0296c13: 爲瞋恚蓋食。謂障礙相。於彼不正思惟瞋恚 T2251_.64.0296c14: 蓋能令増。何等爲睡眠蓋食。有五法。何等 T2251_.64.0296c15: 爲五。微弱。不樂。欠呿。多食。懈怠。於彼不正 T2251_.64.0296c16: 思惟睡眠蓋能令増。何等爲掉悔蓋食。有四 T2251_.64.0296c17: 法。何等爲四。謂親屬覺。人衆覺。天覺。本所
T2251_.64.0296c20: 有三世。何等爲三。於過去猶預。現在未來 T2251_.64.0296c21: 亦猶預。於彼起不正思惟疑蓋能令増。何 T2251_.64.0296c22: 等爲貪欲蓋不食。謂不淨觀。何等爲瞋恚蓋 T2251_.64.0296c23: 不食。彼慈心思惟。何等爲睡眠蓋不食。彼明
T2251_.64.0296c27: 一。故今廣示經文。惛眠等二句雖正不同 T2251_.64.0296c28: 現經。而是經文。在作如是説下故。故舊論
T2251_.64.0297a05: 信。而不喜不愛不樂悵望慘慼。云何嚬申。欠 T2251_.64.0297a06: 呿。謂身低擧手足捲舒名曰嚬申。鼻面開蹙 T2251_.64.0297a07: 脣口喎張名曰欠呿。云何食不調性。謂以不 T2251_.64.0297a08: 食或食過量或食匪宜而生苦受。云何心昧
T2251_.64.0297a11: 惛眠蓋得増益。光明想者。經云明照思惟。 T2251_.64.0297a12: 是則毘鉢舍那慧思惟想。若依大乘。伽十一
T2251_.64.0297a22: 慕。縁此等故尋求。云何國土尋。謂於所愛
T2251_.64.0297a30: 此擧體
T2251_.64.0297b03: 以義爲五蘊。其義終不參。非各配故。成實
T2251_.64.0297b06: 不相違。然毘婆沙依五蓋經。豈以散説壞 T2251_.64.0297b07: 本次爲
T2251_.64.0297b14: 非止。説掉悔蓋唯奢摩他能治非觀。此依 T2251_.64.0297b15: 伏斷説觀止門別治惛眠掉悔二蓋。若依 T2251_.64.0297b16: 永斷此觀止門對治一切。用無差別。爲顯 T2251_.64.0297b17: 此理故壞次第。豈不契經作如是説。修等 T2251_.64.0297b18: 持者怖畏惛眠。修擇法者怖畏掉悔。由此 T2251_.64.0297b19: 證知。惛眠障定掉悔障慧。其理必然。理必
T2251_.64.0297b23: 彼法可言障彼。又若惛眠能障定者。則 T2251_.64.0297b24: 應許定イヽ能治惛眠。不應契經作如是 T2251_.64.0297b25: 説説惛眠對治謂光明相。掉擧障慧爲難亦 T2251_.64.0297b26: 然。故彼所言唯陳自執。然契經中説修等 T2251_.64.0297b27: 持者怖畏惛眠。修擇法者怖畏掉悔。此言 T2251_.64.0297b28: 別意。謂惛眠蓋相順等持欲修等持惛眠 T2251_.64.0297b29: 易起。故修定者怖畏惛眠。非謂惛眠近能 T2251_.64.0297b30: 障定。怖畏掉悔準此應知。若謂契經作 T2251_.64.0297c01: 如是説。心昧劣位修定非時。心輕躁位修 T2251_.64.0297c02: 慧非時。故知惛眠近能障定。掉悔障慧理 T2251_.64.0297c03: 必應然。理亦不爾。就近説故。謂此經意正 T2251_.64.0297c04: 説惛眠於法相中不能簡釋。是故擇法爲 T2251_.64.0297c05: 彼近治。惛眠亦能近障擇法。故昧劣位修定 T2251_.64.0297c06: 非時。定非惛眠近對治故。掉悔於慧准此 T2251_.64.0297c07: 應知。若謂經説彼現起位修此非時。故知 T2251_.64.0297c08: 准彼但此障。則不説者障義既無便應 T2251_.64.0297c09: 非蓋。非不障勝法而蓋義可成。由此應 T2251_.64.0297c10: 知。倶爲倶障倶爲倶治其理必然。但於此 T2251_.64.0297c11: 中説近障治故作如是差別而説。詳曰。正 T2251_.64.0297c12: 理判訣會理順經。契經正説蓋能治言惛 T2251_.64.0297c13: 眠非食光明想。掉悔非食奢摩他。豈得異求。 T2251_.64.0297c14: 又能所治能所順等非必是等次第。何以所
T2251_.64.0297c21: 次第。又大乘諸論皆亦如是。謂瑜伽十一
T2251_.64.0298a02: 文行相相翻相順。説惛掉二法麁相通障定 T2251_.64.0298a03: 之與惠以通障定慧相顯簡惛掉二。然約 T2251_.64.0298a04: 其體細得通障。今説行相相順相翻二倶麁
T2251_.64.0298a10: 説何縁名枉謗佛。以彼所説前後相違及與 T2251_.64.0298a11: 契經理相違故。如何彼説前後相違謂若貪 T2251_.64.0298a12: 欲。瞋恚二蓋現起能障將入定心。障既現前 T2251_.64.0298a13: 何能入定。若別修治伏已入者。則不應言 T2251_.64.0298a14: 正入定位於止及觀不能正習。又彼正入 T2251_.64.0298a15: 定言爲聞思所成爲修所成定。若言我説 T2251_.64.0298a16: 聞思所成名正入定。則不應説後出定位 T2251_.64.0298a17: 思擇法時。聞思所成有分別故。即思擇法 T2251_.64.0298a18: 何待出時。若言我説修所成定名正入定 T2251_.64.0298a19: 理亦不然。修所成心正現前位惛眠。掉悔 T2251_.64.0298a20: 何容現前。若不現前寧障止觀。如何彼 T2251_.64.0298a21: 説經理相違。謂彼所言惛眠。掉悔如其次 T2251_.64.0298a22: 第障奢摩他。毘鉢舍那違前教理。故彼 T2251_.64.0298a23: 所説唯立五因無有功能證蓋唯五。由此 T2251_.64.0298a24: 前説理善可依。此徴詰最盡
T2251_.64.0298a27: 二類惑。二正知斷不齊難。三問斷因。第二難 T2251_.64.0298a28: 中有二。初以斷難知缺。後以知難斷缺。舊 T2251_.64.0298b01: 論此難前却。頌疏曰。解云他界遍行者九上 T2251_.64.0298b02: 縁惑也。此遍行所縁者上界苦集是也。及見 T2251_.64.0298b03: 滅道斷有漏縁諸惑者。謂滅道下貪瞋慢是 T2251_.64.0298b04: 也。謂貪。瞋。慢縁邪見。疑。無明起名有漏 T2251_.64.0298b05: 縁。此貪等所縁者即邪見。疑。無明也。於彼斷 T2251_.64.0298b06: 位者。若他界遍行斷位者。謂苦集智忍生時 T2251_.64.0298b07: 也。若滅道有漏縁斷位者。謂滅道智忍生時 T2251_.64.0298b08: 也。不知彼所縁者。若斷他界遍行時不知 T2251_.64.0298b09: 上界苦集也。若斷滅道有漏縁時不知彼 T2251_.64.0298b10: 邪見。疑。無明也。以滅道智忍但知滅道故。 T2251_.64.0298b11: 知彼所縁時而彼不斷者。知他界遍行所縁 T2251_.64.0298b12: 者。謂上界苦集類智也。而彼他界遍行不斷 T2251_.64.0298b13: 者。謂已斷故不斷也。知滅道下有漏縁惑所 T2251_.64.0298b14: 縁時者。謂苦集智忍也。以苦集智忍知苦 T2251_.64.0298b15: 集故。彼滅道下邪見。疑。無明體是苦集故苦 T2251_.64.0298b16: 集智忍生能知彼也。而彼邪見等不斷者謂
T2251_.64.0298b23: 此苦集故得斷者其理不然。見苦集時此 T2251_.64.0298b24: 未斷故。若言因慧見彼滅道故得斷者理 T2251_.64.0298b25: 亦不然。滅道非此所縁境故。准以可知 T2251_.64.0298b26: 爲初歩示圖曰 T2251_.64.0298b27: T2251_.64.0298b28: [IMAGE] T2251_.64.0298b29: [IMAGE] T2251_.64.0298c01: T2251_.64.0298c02: [IMAGE] T2251_.64.0298c03: [IMAGE] T2251_.64.0298c04: [IMAGE] T2251_.64.0298c05: [IMAGE] T2251_.64.0298c06: [IMAGE] T2251_.64.0298c07: [IMAGE] T2251_.64.0298c08: [IMAGE] T2251_.64.0298c09: [IMAGE] T2251_.64.0298c10: [IMAGE] T2251_.64.0298c11: [IMAGE] T2251_.64.0298c12: [IMAGE] T2251_.64.0298c13: 光記作三解。是從麁至細竝含具義而非乖 T2251_.64.0298c14: 角三解。又但就遍行設異解不關有漏縁。 T2251_.64.0298c15: 此三解初釋總相釋文麁論。而對後二釋此 T2251_.64.0298c16: 則單下苦上苦相對論。集諦亦爾。第二釋上 T2251_.64.0298c17: 苦對縁上苦遍行。縁上集遍行二。上集對 T2251_.64.0298c18: 上苦集亦爾。是從前細也。第三釋上苦對 T2251_.64.0298c19: 上二如前。更加縁上苦集遍行。上集亦更 T2251_.64.0298c20: 加縁上集苦遍行。苦集上縁互縁上苦集 T2251_.64.0298c21: 故。如是初一對一。次一對二。後一對三。此 T2251_.64.0298c22: 三釋竝是有一理。然初釋爲勝。此中所説其 T2251_.64.0298c23: 理足故。後二釋猶有微瑕。謂類智知上苦 T2251_.64.0298c24: 時縁上集遍行全不相關預。不上苦爲所 T2251_.64.0298c25: 縁故。今以約知所縁
T2251_.64.0298c29: 斷。如見苦集所斷非遍行隨眠。四隨得對治 T2251_.64.0299a01: 故如餘隨眠。餘者見苦集自界遍行。滅道無 T2251_.64.0299a02: 漏縁及修道。又尊者世友立五因。此初遍知 T2251_.64.0299a03: 所縁中分爲二曰。一見所縁故斷。如無漏 T2251_.64.0299a04: 縁隨眠及縁自界遍行隨眠。四倶縁斷。謂如 T2251_.64.0299a05: 見苦集所斷不遍行隨眠。餘三全同此。今於 T2251_.64.0299a06: 自界縁不分遍不遍總爲初一
T2251_.64.0299a09: 理論約欲界自界縁。色無色見苦集自界他 T2251_.64.0299a10: 界所有惑。而寶疏云此説欲界令意全同 T2251_.64.0299a11: 正理者非也。光記意有麁細二義。一約麁 T2251_.64.0299a12: 三界通説。二約細上界中八地遍行。亦各自 T2251_.64.0299a13: 知縁斷。而今以説通攝別。最得論意。故婆 T2251_.64.0299a14: 沙二十二世友説。亦但云自他而無簡別。 T2251_.64.0299a15: 雜心四云。一縁知者。見苦見集斷自界縁及 T2251_.64.0299a16: 無漏縁。又此論攝自界遍行非遍行。故總云 T2251_.64.0299a17: 自界縁。不云遍行。簡彼世友五因。彼云。一 T2251_.64.0299a18: 見所縁故斷。如無漏隨眠及縁自界遍行隨 T2251_.64.0299a19: 眠。彼以開不遍行爲倶縁斷別因有遍行 T2251_.64.0299a20: 簡別。問。諸説何縁如是不同。答。斷因有別 T2251_.64.0299a21: 通。謂對治通五部故。設摩達多見苦集自界 T2251_.64.0299a22: 遍行及滅道無漏縁攝對治。不立縁知。見 T2251_.64.0299a23: 苦集所斷非遍行通能所縁及遍知。設摩及 T2251_.64.0299a24: 世友爲作倶句別立爲能所縁斷。其無漏 T2251_.64.0299a25: 縁及自界遍行。遍知勝故世友別立爲一因。 T2251_.64.0299a26: 如此論。雜心者。見苦集自界縁及無漏縁是 T2251_.64.0299a27: 爲後二因根本。故總爲遍知。如正理論者。 T2251_.64.0299a28: 約上二界智唯是類忍類觀。故總以上二界 T2251_.64.0299a29: 一切惑屬遍知。今約所斷惑三界別三界 T2251_.64.0299b01: 齊説之。問。諸説勝劣如何。答。夫決擇性相 T2251_.64.0299b02: 有麁有細有中。麁則難通曉。細則還亂法 T2251_.64.0299b03: 相。中則不亂易曉。又有紛冗有顯著。紛冗 T2251_.64.0299b04: 則損解。顯著則増智。然如彼開倶縁斷是 T2251_.64.0299b05: 細亂法相。如遍知屬對治是麁難曉。如上 T2251_.64.0299b06: 二界總入遍知是紛冗。今此論四因居中而 T2251_.64.0299b07: 顯著。離諸疑難故。論主諸義中依雜心師 T2251_.64.0299b08: 以説此。所以者何。如前所辨。遍知是後二 T2251_.64.0299b09: 因之基本。斷此二類惑則他界縁有漏縁隨 T2251_.64.0299b10: 去。爲顯此義三界齊等。豈非顯著。於見 T2251_.64.0299b11: 惑立三因盡法相。而令義易解。是中離 T2251_.64.0299b12: 麁細失
T2251_.64.0299b17: 治。持對治。遠分對治。色界於貪等具四對 T2251_.64.0299b18: 治。欲界有三除斷對治。無色界有二謂持
T2251_.64.0299b25: 治。捨對治者。謂此能捨異生性故。斷對治 T2251_.64.0299b26: 者。謂此能斷欲界見苦所斷十隨眠故。持對 T2251_.64.0299b27: 治者。謂此能持一切後位諸聖道故。不作對 T2251_.64.0299b28: 治者。謂此能令畢竟不作五無間業故。不 T2251_.64.0299b29: 往對治者。謂此能令畢竟不往三惡趣故」
T2251_.64.0299c13: 豈不曾聞何煩徴詰。或不定故説不在前。 T2251_.64.0299c14: 謂彼非如無間道後定有解脱道。解脱道後 T2251_.64.0299c15: 方有勝進。是故不定。以加行道或有起在 T2251_.64.0299c16: 無間道前。或有生於勝進道後。非決定故。 T2251_.64.0299c17: 又不定者。謂或有一補特伽羅由一加行。乃 T2251_.64.0299c18: 至證得阿羅漢果。或二或多。是故不定。又不 T2251_.64.0299c19: 定者。無間道等如前加行亦能與後爲加 T2251_.64.0299c20: 行。故不可定言唯爾所是加行道攝。説多 T2251_.64.0299c21: 分言應知爲顯無間解脱勝進道中。縁苦 T2251_.64.0299c22: 集諦者亦厭患對治。彼正理師爲救彼次 T2251_.64.0299c23: 作多通釋。然光。寶等所纒正理解此論文。 T2251_.64.0299c24: 云約多分。據不定陰顯合論等竝非也。以 T2251_.64.0299c25: 論主不云多分故。破斥彼故。雜心約加 T2251_.64.0299c26: 行故。正理師於不定作三義。初者何在勝 T2251_.64.0299c27: 進後。若是一類四道畢。第二番與後加行。是 T2251_.64.0299c28: 則必無間之前。誰不由加行得起無間。次 T2251_.64.0299c29: 者約一二多。是亦約四道相望必無間前 T2251_.64.0300a01: 義。後者約相望不定以無間等亦名加行。 T2251_.64.0300a02: 是壞四道分別。亦復無間道等何厭患。由厭 T2251_.64.0300a03: 患而無間等起故。寶疏云。此上次第是婆沙 T2251_.64.0300a04: 本義。詳曰。婆沙處處説斷。持。遠次無異。於 T2251_.64.0300a05: 厭不定。或爲最後。或爲第二。今依一途列 T2251_.64.0300a06: 之。何可云本義
T2251_.64.0300a10: 如餘遠性。謂見所餘相遠性等是遠性攝自 T2251_.64.0300a11: 相非無。既許去來是遠性攝必應許彼自 T2251_.64.0300a12: 相非無。説自相無而名遠性故。彼偏與正
T2251_.64.0300a15: 彼此岸海等是相對假非有自相。則成異 T2251_.64.0300a16: 品。遠性攝因犯不定失。設不許此犯他能 T2251_.64.0300a17: 立不成。彼處遠性攝同品故。亦復此因非
T2251_.64.0300a20: 以界攝故令無爲無常。以有爲攝故令無 T2251_.64.0300a21: 漏有染汚。又作違決云。此成遠性非有 T2251_.64.0300a22: 自相。非如現故。如馬角等。又汝以性言成 T2251_.64.0300a23: 立。而此性言是類義非體性義
T2251_.64.0300a26: 退。後時無再斷義。斷已復斷則爲唐捐。解 T2251_.64.0300a27: 云。若惑得自對治道永斷。由此惑退墮義 T2251_.64.0300a28: 必無。故云離退。此論云必無。然光記誤彼 T2251_.64.0300a29: 文釋云。若更不退必無後時再斷惑義。唯
T2251_.64.0300b06: 欲貪諸外道。有縁欲界邪見現行。毘婆沙 T2251_.64.0300b07: 師釋彼經義。起見時暫退。如提婆達多。準 T2251_.64.0300b08: 彼光釋爲得。
T2251_.64.0300b11: 離繋有重得
T2251_.64.0300b14: 目無間道。若據此正證離繋目解脱道
T2251_.64.0300b19: 續故。亦能證滅引離繋得令正起故。諸解 T2251_.64.0300b20: 脱道惟名證滅。與離繋得倶現前故。而明 T2251_.64.0300b21: 滅作證皆通無間解脱。今何不爾。解云。彼 T2251_.64.0300b22: 總明滅證故爾。今據重得標別所以簡言 T2251_.64.0300b23: 解脱。然正理師令通無間。蓋混其門。問。此 T2251_.64.0300b24: 治生言爲有漏得無漏。通ヤ二。設爾何過。 T2251_.64.0300b25: 三倶有過。若唯有漏。唯是超越不通次第。 T2251_.64.0300b26: 若唯無漏。唯是次第不渉超越。若通二者。 T2251_.64.0300b27: 應増數七。何説六時。解云。應爲分別。若 T2251_.64.0300b28: 約次第是無漏得非約有漏。謂苦法忍初 T2251_.64.0300b29: 得離繋。苦法智時重持此滅。若據超越有 T2251_.64.0300c01: 漏智斷非通無漏。凡位無間初得惑滅。其 T2251_.64.0300c02: 解脱道持證其滅。此爲重得初。此已後隨 T2251_.64.0300c03: 應有餘重得。如是據人則唯有漏唯無漏 T2251_.64.0300c04: 得。若依名稱則通二種。以通二種無唯 T2251_.64.0300c05: 偏過。以治人別去増數難。然正理師通釋 T2251_.64.0300c06: 疑難。令當文唯次第證唯無漏得。更別超越 T2251_.64.0300c07: 立爲七時以加有漏。詳云。此全非理。若於 T2251_.64.0300c08: 凡位斷此品染得此斷得。更無入聖亦斷 T2251_.64.0300c09: 此品染。然約遠厭對治立第二治。於婆沙 T2251_.64.0300c10: 等曾無此。亦全非此論意。然光。寶令此 T2251_.64.0300c11: 論同正理者未可也。治生言光・寶各致解 T2251_.64.0300c12: 竝朋正理。今云不用也
T2251_.64.0300c16: 故説五時。何今別開。答。正理云。爲顯練根 T2251_.64.0300c17: 異斷惑得果故。得果外説練根無失
T2251_.64.0300c20: 顯利根超越相。初中亦二。此總釋。婆沙九十
T2251_.64.0300c23: 脱道時。曰法忍智忍時。唯證見所斷法滅。非 T2251_.64.0300c24: 想非非想處前八無間解脱時。唯證修所斷 T2251_.64.0300c25: 法滅。餘七十三時。通證見修所斷法滅。解 T2251_.64.0300c26: 云。據忍害智害言見修所斷法。非謂見修 T2251_.64.0300c27: 道所斷。彼總明滅證故通無間解脱。今唯 T2251_.64.0300c28: 明重故唯解脱。如前所辨。而今亦約八十 T2251_.64.0300c29: 九品位以明重得
T2251_.64.0301a03: 亦二。初約前七忍智。後約道類忍智。約修 T2251_.64.0301a04: 道中有三。初約一來向果位。二約不還向 T2251_.64.0301a05: 果位。三約阿羅漢向果位。此文中。亦五時者 T2251_.64.0301a06: 但例數耳。下皆如是。又除者更加別除故
T2251_.64.0301a09: 道皆是漸進。何唯五時。答。雖有勝進而是
T2251_.64.0301a14: 此有二。初以利除練爲由。成前説是鈍。而 T2251_.64.0301a15: 顯成利根除練。後以超除預流等爲由。 T2251_.64.0301a16: 成前説是次第。而顯成超越隨應除預流
T2251_.64.0301a24: 如隨信法行。又細分別於隨信中有次第 T2251_.64.0301a25: 有超越。何故爾者。根勝劣故令有時遲速 T2251_.64.0301a26: 位次超。若不爾者此差異何。故知利鈍相望 T2251_.64.0301a27: 不定。然光師偏被封種利鈍。強斥正理。豈 T2251_.64.0301a28: 非疎昧。猶未見超越人有練根。設於隨信 T2251_.64.0301a29: 有次第超越。而於其超越有練根文何在。 T2251_.64.0301b01: 此論亦初明鈍根次第。次明利根。於中初 T2251_.64.0301b02: 利次第。次超越故。超越有練根難信
T2251_.64.0301b12: 果故亦名遍知。如阿羅漢是解果故亦説名
T2251_.64.0301b19: 修三。二且三下釋次三句別明見六。三餘 T2251_.64.0301b20: 三下釋後兩句別明修三。明見六中有三。 T2251_.64.0301b21: 一問。二答。三結。答中有二。初欲界。次上界。 T2251_.64.0301b22: 初欲界中有二。一正釋。二結。正釋中亦二。 T2251_.64.0301b23: 初釋第一遍知。先示立位。後重釋示其名。 T2251_.64.0301b24: 二明次二遍知亦有立位示名二科。明上 T2251_.64.0301b25: 界三中有三。初總例顯。次謂色下示立位。 T2251_.64.0301b26: 後是見下示名結數 明修三中有問答結 T2251_.64.0301b27: 三。答中亦有三。三界別故。初欲界中有三。 T2251_.64.0301b28: 一示立位。二應知下示其名。三并前下通 T2251_.64.0301b29: 妨。次色界中有立位示名二科。後無色中亦 T2251_.64.0301c01: 有三。一示立位。二示其名。三通妨。此即初 T2251_.64.0301c02: 釋初句也
T2251_.64.0301c06: 先已滅故。但知當諦各立遍知。上界亦爾」
T2251_.64.0301c14: 禁。疑三見道已斷。何名五下分結盡。今通
T2251_.64.0301c17: 爾見惑猶有餘。何唯三。答。攝門根故擧三 T2251_.64.0301c18: 攝餘。問。欲修惑亦有癡慢。何唯約貪瞋名 T2251_.64.0301c19: 五下結盡。答。若不盡欲諸惑不得名五下 T2251_.64.0301c20: 結盡。已得五下結盡名。斷餘惑理在絶言
T2251_.64.0301c25: 斷結盡爲色愛盡。今同評家。色界一切修惑 T2251_.64.0301c26: 名色愛。如五鈍五利名愛見
T2251_.64.0301c29: 云。約盡處立雖云無色修道。然此越界得 T2251_.64.0302a01: 果總幷前三界見道。及欲色界修道無爲立 T2251_.64.0302a02: 此。故名一切結盡。此與上五下結盡但二
T2251_.64.0302a07: 寶疏意同光第四解。據次第人説六。據超 T2251_.64.0302a08: 越人説七。竝不相違。而廣破斥光記初三 T2251_.64.0302a09: 解。其能破甚有理致。今詳於忍有六七異。 T2251_.64.0302a10: 而於智唯三無異説。若據忍七義。其五下 T2251_.64.0302a11: 分結盡遍知通忍及智果。以忍爲七智爲 T2251_.64.0302a12: 三故。若爾五下分中。三忍所害故爲忍果。 T2251_.64.0302a13: 二智所害故爲智果。若依超越爲七者。何 T2251_.64.0302a14: 不言智果二。然於智無異説。定知依所害 T2251_.64.0302a15: 別不據超越也。問。正不何。答。説七者非。 T2251_.64.0302a16: 若約所害別一切結盡遍知何不通忍智。 T2251_.64.0302a17: 彼既約盡處定爲智果。此第七遍知亦約 T2251_.64.0302a18: 盡處定爲智果。理爲最妙。問。若爾先離欲 T2251_.64.0302a19: 入見道。起道類智得五下分結盡遍知。爲 T2251_.64.0302a20: 忍果爲智果耶。答。定是智果。何以故。以凡 T2251_.64.0302a21: 位已斷欲修惑故至此位時得第七遍知 T2251_.64.0302a22: 故。非忍害身戒疑故得此遍知。若言不 T2251_.64.0302a23: 爾。次第證人於道類智豈可得此。問。若爾 T2251_.64.0302a24: 次第超越何縁差別。答。唯依時不同。謂若次 T2251_.64.0302a25: 第人欲修惑第九品斷時得此遍知。若超越
T2251_.64.0302a28: 矣。由是雜心。此論及正理。顯宗唯六全不 T2251_.64.0302a29: 言有七義。所以實非理。若於毘婆沙宗牛 T2251_.64.0302b01: 角兩説者。正理如餘處文何不擧耶。又解。 T2251_.64.0302b02: 設據超越爲七其説有餘。謂顯得之時。雖 T2251_.64.0302b03: 道類智論因果必是智果。以先修習智斷 T2251_.64.0302b04: 欲九品故今得此果故。若強爲忍果。先未 T2251_.64.0302b05: 斷欲染至此位。何可得此果。如彼全離欲 T2251_.64.0302b06: 人至道類智得不還果。應言忍果。因果門 T2251_.64.0302b07: 得捨門勿混。如成不成門得捨門別。又如 T2251_.64.0302b08: 因果門成就門別。謂上界道盡因果爲忍果。
T2251_.64.0302b11: 果。而此忍智果同見修道故不別説。正理
T2251_.64.0302b23: 釋不順同一果言也
T2251_.64.0302c01: 此五婆沙有兩説。初説除欲界見三修一。取 T2251_.64.0302c02: 上界見三修二。後説取第七下分結盡。除第 T2251_.64.0302c03: 六上界見道斷遍知。光記兩説各爲正義。此 T2251_.64.0302c04: 論隨同彼兩説。寶疏廣以教理唯後説爲正。
T2251_.64.0302c07: 三界惑位以建此。欲界立見三修一。上界 T2251_.64.0302c08: 立見三修二合成九。第七五分結遍知是於
T2251_.64.0302c11: 後師取第七除第六者違正宗。定知非正 T2251_.64.0302c12: 義。若言超越人爾者。是亦非理。先斷五下 T2251_.64.0302c13: 分入見道。依根本地斷見惑。至道類智 T2251_.64.0302c14: 時得五分結遍知。非是依根本地斷惑故 T2251_.64.0302c15: 方得。何定爲根本果。若言入根本心上得 T2251_.64.0302c16: 故爲彼果者。是假借非眞果。由此正理五
T2251_.64.0302c19: 攝煩惱等故者。簡欲界見惑修惑云唯。既 T2251_.64.0302c20: 無所斷惑。何有所得第七遍知。色無色攝煩 T2251_.64.0302c21: 惱者。取上界一切。豈得除上界見道盡遍 T2251_.64.0302c22: 知。猶明説所簡欲界見三修一言欲界繋惑 T2251_.64.0302c23: 唯未至定果。如是能所簡明白不間容髮。 T2251_.64.0302c24: 雜心。正理。顯宗亦如是。圓暉偏同初師上 T2251_.64.0302c25: 界見三修二釋。麻中之蓬。光・寶唯所纒彼 T2251_.64.0302c26: 兩説未檢當文。不察至理也。寶疏所引諸 T2251_.64.0302c27: 文全非證。彼超越人所成就。非依根本而 T2251_.64.0302c28: 斷欲修惑方得故。何況此論文雜欲界遍 T2251_.64.0302c29: 知。實盲哉。光記亦約體名縱奪爲各據一 T2251_.64.0303a01: 義。實無義之妄論焉。問。彼後説如是非義者 T2251_.64.0303a02: 何故擧説。答。有約依根本超越。則準擬次 T2251_.64.0303a03: 第人。及俗道所斷下分今聖道力令不永生 T2251_.64.0303a04: 義。故一往致根本果。然尋正宗者非眞實 T2251_.64.0303a05: 不言而知。故不加破。由此諸論中一向不 T2251_.64.0303a06: 擧此也
T2251_.64.0303a10: 道得斷治故。亦應證彼欲見斷法斷無漏 T2251_.64.0303a11: 離繋得。寧説根本唯得五果。準彼是未來 T2251_.64.0303a12: 修。此道體即欲界四法忍智。又顯宗二十八
T2251_.64.0303a17: 論亦爾也
T2251_.64.0303a20: 故得第七遍知。無色近分非無漏道依止。 T2251_.64.0303a21: 問。何故不依識處等邊。答。彼近分唯治次
T2251_.64.0303a25: 得無漏離繋得故。根本定中。前三依何能 T2251_.64.0303a26: 斷諸惑故得第九。以有頂地無自聖道非 T2251_.64.0303a27: 斷惑依。故云前三
T2251_.64.0303b01: 能別斷三界見惑故非忍六。又有漏智不 T2251_.64.0303b02: 能斷有頂故亦無第九遍知
T2251_.64.0303b05: 智。得後二可爾。法智下界斷智。唯應得第 T2251_.64.0303b06: 七。何故通後二。答。於見道如所問。分界別
T2251_.64.0303b13: 更加第七爲六。然後説非盡理。何以故。若 T2251_.64.0303b14: 依超越雖類智時得第七。然尋求其因是 T2251_.64.0303b15: 凡位法智力。因果與得捨時義門各別。由 T2251_.64.0303b16: 如是非理雜心論既除後説唯依初説。由 T2251_.64.0303b17: 是實爾此論。正理。顯宗亦復唯同初説。光・
T2251_.64.0303b24: 不得遍知名耶。問意可知。八十九品斷位 T2251_.64.0303b25: 言一一斷。對唯九位言可觀。光記釋云斷 T2251_.64.0303b26: 位。寶疏遮斷體。引正理。竝皆爲是。有人依 T2251_.64.0303b27: 長行問斷言含體位者非也
T2251_.64.0303c01: 見修次第故度界在最後。見道中約難易次 T2251_.64.0303c02: 第。初二難具故。後二易具故。後二中。易故
T2251_.64.0303c05: 論改次第者。彼雖有理而義難分別。故今 T2251_.64.0303c06: 從具向闕漸次列此
T2251_.64.0303c09: 相違釋。今詳。非是相違。何以故。以隨繋事 T2251_.64.0303c10: 量其體爾所上來未明故。問起不依自體 T2251_.64.0303c11: 故。據體無詮故。若爾體是何。謂位即體持 T2251_.64.0303c12: 業釋。顯其八十九位階位相連不亂。釋名 T2251_.64.0303c13: 云。體第也。骨肉毛血表裏大小相次第也。於 T2251_.64.0303c14: 彼體位不亂中。而亦依次第立九位遍知。 T2251_.64.0303c15: 故特云體位
T2251_.64.0303c19: 光・寶從垂不也。今顯有頂五部中隨一斷是 T2251_.64.0303c20: 此縁成。非必具斷故殊云缺。雜心婆沙。正。
T2251_.64.0303c26: 力。如二力士同害一怨。一撲置地。一令不 T2251_.64.0303c27: 起。不爾還起能爲過患。既通二道云斷 T2251_.64.0303c28: 結。今亦此意。況此文云已得無漏斷得。已 T2251_.64.0303c29: 得言是前苦法忍智二道非今苦類忍。然光 T2251_.64.0304a01: 記苦類忍位立斷名非也。於餘處亦有其 T2251_.64.0304a02: 義。今不爾也。下滅言亦如是
T2251_.64.0304a05: 解從麁向細。初通見修。總五部相望分自 T2251_.64.0304a06: 他。遍行言唯約苦集。彼十一遍使通縁五 T2251_.64.0304a07: 部故。次分見修。是細論。文云他部意在遍 T2251_.64.0304a08: 行。引證如是。後釋於前第二釋修道上加 T2251_.64.0304a09: 他部爲異。猶細論。寶疏義全同光第二。但 T2251_.64.0304a10: 精密。詳曰。三釋竝未盡。修道唯品自他。必 T2251_.64.0304a11: 不據部故。初後兩釋非也。又修道品自他 T2251_.64.0304a12: 中。前八品隨應爲一因。正第九品爲一因。 T2251_.64.0304a13: 故婆沙中未滅第九品爲不滅雙因。由是 T2251_.64.0304a14: 斷一因雖非斷一因盡。一因類故亦爲一 T2251_.64.0304a15: 因。未斷後八品二因未斷。而約第九強爲 T2251_.64.0304a16: 一品未斷。然光第二釋但分自他品。若斷上 T2251_.64.0304a17: 上品上中品應言滅雙因。斷自他兩品故。 T2251_.64.0304a18: 問。見道二因他部但遍行因。以何證。答。婆 T2251_.64.0304a19: 沙中。云道類智忍滅道類智生時名滅雙 T2251_.64.0304a20: 因。先滅見苦集所斷因。今滅見道所斷因。 T2251_.64.0304a21: 除滅諦先滅中。明知唯約苦集遍行立片 T2251_.64.0304a22: 因。所以立雙因者。欲苦集合爲一遍知。謂 T2251_.64.0304a23: 苦集有遍行惑互相繋縛。故不得別立。滅 T2251_.64.0304a24: 道無遍行惑故各自立。古徳約互因者混 T2251_.64.0304a25: 釋名與因縁。其破如光斥。又舊論。雜心云 T2251_.64.0304a26: 二因。及舊婆沙云倶因何爲互因
T2251_.64.0304a29: 非遍知。闕餘二縁故
T2251_.64.0304b03: 以前。此中欲顯皆約今生心非已生當生 T2251_.64.0304b04: 於初施現在言。雖苦類忍生未起苦類智 T2251_.64.0304b05: 解脱道故爲未缺有頂。於三心中。若苦法 T2251_.64.0304b06: 忍未滅自他雙因。若苦法智位。雖滅自部 T2251_.64.0304b07: 欲界同類因未滅集遍行。亦爲未滅雙因。 T2251_.64.0304b08: 若苦類忍未起智解脱道故猶未滅上界 T2251_.64.0304b09: 自部苦同類因。何況他部遍行。亦是不滅雙 T2251_.64.0304b10: 因
T2251_.64.0304b13: 忍位前位已斷故亦爲此縁成。對有無漏斷 T2251_.64.0304b14: 得言亦。苦類智位雖滅上界苦下惑集惑 T2251_.64.0304b15: 未除集法忍位亦已滅苦下遍行集法智解 T2251_.64.0304b16: 脱道未生。故自部惑未去。竝雙因不成。婆
T2251_.64.0304b19: 斷因故。然得無漏離繋得。及缺有頂。集法 T2251_.64.0304b20: 智忍滅集法智生時名滅雙因。先滅見苦所 T2251_.64.0304b21: 斷因。今滅見集所斷因。光師問答致三解。 T2251_.64.0304b22: 何猶預甚。今詳。二論文異義同。彼論過去爲 T2251_.64.0304b23: 滅現在今生名生。何以知者有理教故。若 T2251_.64.0304b24: 未來當生爲生者。苦類智生時已云未滅 T2251_.64.0304b25: 見集所斷因。然彼苦類智現在前時。應言 T2251_.64.0304b26: 滅見集所斷因耶。甚不應理。然問本誤故
T2251_.64.0304c01: 乃約上下八諦以爲八位。前二位不立遍知。 T2251_.64.0304c02: 後六位立之。由此不分忍智而對明。然縁 T2251_.64.0304c03: 具闕正在智位非據忍位。欲顯此義云 T2251_.64.0304c04: 忍滅智生。八位竝皆爾。而其意難了達由是 T2251_.64.0304c05: 雜心論主欲令明知解此旨。即分忍智忍 T2251_.64.0304c06: 屬前門。雖苦類忍與苦法智具闕不異故。 T2251_.64.0304c07: 今論欲明著故順雜心以忍入前位
T2251_.64.0304c12: 一繋。他部遍行爲一繋修道正第九品爲一 T2251_.64.0304c13: 繋。隨意前八品爲一繋。如前雙因。光三釋 T2251_.64.0304c14: 應如前簡
T2251_.64.0304c17: 中間言及。於見道及修道中。除三界各最後 T2251_.64.0304c18: 第九品餘品位與雙因無別。於修道三界 T2251_.64.0304c19: 各最後品與越界無別。言用者功用。無雙 T2251_.64.0304c20: 因功用外有別倶繋用。何以故。雙因位必倶 T2251_.64.0304c21: 繋。以無滅雙因而猶有倶繋。無滅倶繋 T2251_.64.0304c22: 而猶有雙因故。能起爲因。結縛爲繋。故 T2251_.64.0304c23: 於義有異。而無別功用力故不立。正理論
T2251_.64.0304c29: 性。見集斷惑縛義如本。見苦所斷縛義都無。
T2251_.64.0305a05: 故且説雙因。今彈云。義有異已許此。而功 T2251_.64.0305a06: 力無別故不許別立。汝辨寬狹言非滅雙 T2251_.64.0305a07: 因即是離倶繋。是自新案必定非毘婆沙宗。 T2251_.64.0305a08: 毘婆沙宗全無寬狹。雙因滅不滅位必倶繋
T2251_.64.0305a11: 見集所斷因。未離倶繋。雖離見苦所斷繋。 T2251_.64.0305a12: 未離見集所斷繋。苦類忍滅苦類智生時未
T2251_.64.0305a15: 今滅見集所斷因。亦離倶繋。先離見苦所 T2251_.64.0305a16: 斷繋。今離見集所斷繋。集類智忍滅集類智
T2251_.64.0305a19: 所斷一品及至八品染時未滅雙因。雖滅 T2251_.64.0305a20: 一品乃至八品因未滅八品乃至一品因。故 T2251_.64.0305a21: 亦未離倶繋。雖離一品乃至八品繋未離 T2251_.64.0305a22: 八品乃至一品繋。故離彼第九品染。無間道 T2251_.64.0305a23: 滅解脱道生時名滅雙因。先滅八品因。今 T2251_.64.0305a24: 滅第九品因。故亦離倶繋。先離八品繋。今 T2251_.64.0305a25: 離第九品繋。故説四靜慮四無色竝皆其位 T2251_.64.0305a26: 等。以此應知功力無別。滅因不離繋於 T2251_.64.0305a27: 何文有之。又以無漏縁惑不繋他聚成因 T2251_.64.0305a28: 繋別是不成證。以滅道惑亦非令他起 T2251_.64.0305a29: 因故。由此若體若義辨寬狹實是妄案。然 T2251_.64.0305b01: 光・寶輩恐正理談訣以朋彼義。於此論強 T2251_.64.0305b02: 設非理救。未深考之所爲矣
T2251_.64.0305b05: 標寬狹。二示別立。三指事爲極成所以。此 T2251_.64.0305b06: 中依位致難。難云。諸越界時位。即皆滅雙 T2251_.64.0305b07: 因故不可因外立界。答云。雖越界時即滅 T2251_.64.0305b08: 雙因少分有。而滅雙因時多分非越界。見道 T2251_.64.0305b09: 六果滅雙因時竝非越界。修道中四禪四無 T2251_.64.0305b10: 色各下三地六種滅雙因亦未越界。故別立 T2251_.64.0305b11: 越界。今論且約修道云三地。光記大科二 T2251_.64.0305b12: 義。第二義通中亦有二釋。總是三解。第一 T2251_.64.0305b13: 義約用無別作難。寶疏同此。此釋不順 T2251_.64.0305b14: 論約位。第二釋作難爲是。約位故。通釋 T2251_.64.0305b15: 不異前義。最通答釋且許不立爲異。是亦 T2251_.64.0305b16: 非論意也
T2251_.64.0305b19: 通後兩句。便長行顯此。住是能住。是示其 T2251_.64.0305b20: 人顯能成就。或言現有無不定。見道猶有 T2251_.64.0305b21: 無不定。凡位定無不言自成。故頌不説
T2251_.64.0305b28: 根本非欲對治故無欲見修四遍知。問。先離 T2251_.64.0305b29: 欲者。入正決定至苦類智集法忍時三縁 T2251_.64.0305c01: 具。何不立遍知。答。雖具三縁雙因未成。 T2251_.64.0305c02: 遍知就無漏斷得立此。彼於異生位雖斷 T2251_.64.0305c03: 欲見苦集等惑。今唯得苦下無漏離得。未 T2251_.64.0305c04: 得集下同類因無漏離得故不成雙因。光
T2251_.64.0305c10: 前新得門故唯依智位。此約人成就門。則後 T2251_.64.0305c11: 位不捨前前而成。是故集法智成一集類 T2251_.64.0305c12: 忍成彼一。是非自新得成。故以後忍屬前 T2251_.64.0305c13: 智論此
T2251_.64.0305c16: 門ナレハ由忍得故以屬忍。今成就門約位故 T2251_.64.0305c17: 定爲修位。問。離欲退者。未退墮時唯得下 T2251_.64.0305c18: 分一。今退何成六。答。下分盡總集欲界見 T2251_.64.0305c19: 修諸斷爲一。雖一體即七種。今離欲退人。 T2251_.64.0305c20: 捨下分中欲修一分而餘有六。故無妨
T2251_.64.0305c23: 難除如上已辨
T2251_.64.0305c27: 一切。若約羅漢三界見修一切。故竝據全 T2251_.64.0305c28: 一切。言一切斷。有人通全分少分者非也。 T2251_.64.0305c29: 故正理。婆沙竝有二全言
T2251_.64.0306a03: 雖是越界而非得果。又餘位者二義竝闕
T2251_.64.0306a06: 知。由是但捨見六中前五。正理論五十六
T2251_.64.0306a09: 未至定入見諦者。若依根本入見諦者。 T2251_.64.0306a10: 於欲界斷不得無漏離繋得。故不得欲界
T2251_.64.0306a13: 今即論遍知得捨。解脱道智未起非實捨 T2251_.64.0306a14: 實得。故定於智應論得捨。若言不爾於 T2251_.64.0306a15: 集法忍斷自同類因。何不許彼滅雙因而
T2251_.64.0306a18: 捨五得一。婆沙既約道類智現在前生言 T2251_.64.0306a19: 得捨。豈非違本宗。光記墮正理破中誤云 T2251_.64.0306a20: 未來生。其非理如前已辨。亦復此論唯云道 T2251_.64.0306a21: 類智時。是唯現在無可言未來之理。未至 T2251_.64.0306a22: 簡無者。於捨五言自成故。寶疏準此論文 T2251_.64.0306a23: 亦談自舊痾準前可簡
T2251_.64.0306a28: 於此中有二類。一無捨得一。忍果六ト色 T2251_.64.0306a29: 受盡トナリ。謂成就前前。而新得一故二捨而 T2251_.64.0306b01: 得一。下分結盡捨六得一。一切結盡捨二 T2251_.64.0306b02: 得一。若起越人全離欲道類智時捨五得
T2251_.64.0306b05: 六不倶時起。故第八是第七總集故。故無 T2251_.64.0306b06: 七八九種捨得前成就門亦爾。問。前成就門 T2251_.64.0306b07: 成一二三四五。此中何縁無三四五。解云。
T2251_.64.0306b11: 名。本名便失説名爲捨。亦無有過。前依體 T2251_.64.0306b12: 論。今就名言得捨。故無三四五得。無彼名 T2251_.64.0306b13: 竝現故。若作此解得與成就但名差別。 T2251_.64.0306b14: 亦婆沙一説 T2251_.64.0306b15: 阿毘達磨倶舍論第二十一卷法義終 T2251_.64.0306b16: T2251_.64.0306b17: T2251_.64.0306b18: T2251_.64.0306b19: T2251_.64.0306b20: 義 T2251_.64.0306b21: 豐山上毛沙門快道記 T2251_.64.0306b22: 分別賢聖品第六之一 T2251_.64.0306b23: 分別賢聖品 正理。顯宗。分別爲辨。已兩本 T2251_.64.0306b24: 法勝毘曇竝云賢聖品。曰於人天中應受
T2251_.64.0306c04: 未配位也。寶寄所知。具釋。大乘義章十七
T2251_.64.0306c10: 終。皆名爲賢。竝得稱聖。二賢聖體別。別有 T2251_.64.0306c11: 五種。其第五約位分別。見道已前調心離惡。 T2251_.64.0306c12: 名之爲賢。見諦已上會正名聖。故仁王説 T2251_.64.0306c13: 三賢十聖。三通局分別。賢通聖局。從始至 T2251_.64.0306c14: 終。皆名爲賢。故經説云賢者。舍利弗等。見 T2251_.64.0306c15: 諦已上方得名聖。今約體別題賢聖。雜心 T2251_.64.0306c16: 文昭昭。又瑜伽釋敬序曰正智受學聖賢衆。 T2251_.64.0306c17: 逆次思之。而舊論約勝略賢。但云聖道果 T2251_.64.0306c18: 人品。辨品次者。光約漏無漏因果。寶疏約 T2251_.64.0306c19: 滅道次第非也。似順結前文。然前品不正 T2251_.64.0306c20: 説斷。豈可爲所以。亦前已明滅諦。重説煩 T2251_.64.0306c21: 勞。今云。賢聖差別由隨眠強弱。離彼不能 T2251_.64.0306c22: 辨之。故隨眠次明此品。是故法勝毘曇四
T2251_.64.0307a01: 唯聖見道修道所斷。下八地攝。見斷隨眠。聖 T2251_.64.0307a02: 見道斷。凡修道斷。修斷聖凡倶修道斷。既説 T2251_.64.0307a03: 見道唯依聖身。豈不已成唯是無漏。既説 T2251_.64.0307a04: 修道通依凡聖身。豈不已成通有漏無漏。 T2251_.64.0307a05: 是則今説義不異前。由此不應造頌再説。
T2251_.64.0307a08: 要道體。今正明其道體。故言唯無漏通二。 T2251_.64.0307a09: 莫相似義ヲ以壞義門異。若言以理推尋。義 T2251_.64.0307a10: 既顯。故煩重者。是則全不爾。依法相分別 T2251_.64.0307a11: 法門。如理推之。不借多句。其事已足。而幼 T2251_.64.0307a12: 學徒不能曉了。是故依義門異。各分別示。 T2251_.64.0307a13: 如諸門分別。準思去執。衆賢論師依此執。
T2251_.64.0307a16: 九品。長行云。見惟無漏。修通二種。準前已
T2251_.64.0307a19: 道。前問如今唯改答。問答乖角。豈成示南。
T2251_.64.0307a26: 見惑故。非速是因。故舊論唯云能對治三 T2251_.64.0307a27: 界惑故。初約寬。亘三界後是狹。自地九品 T2251_.64.0307a28: 故。雖非見分九斷之。擬修九品。容有其 T2251_.64.0307a29: 理。故言九品
T2251_.64.0307b05: 列之。故答不爾
T2251_.64.0307b08: 爲。是説苦集體。故正理今文曰。應知彼文 T2251_.64.0307b09: 亦已顯體。謂除聖道。餘有爲法ナリト云ヲ以
T2251_.64.0307b13: 文詞隨順。復次若作是説。隨順説者受者持 T2251_.64.0307b14: 者。非餘次第。復次依現觀時。故作是説。謂 T2251_.64.0307b15: 次第法。略有三種。一生起次第。第二易説次 T2251_.64.0307b16: 第。第三現觀次第。生起次第者。謂四念住。四 T2251_.64.0307b17: 靜慮。四無色等。諸瑜伽師。先起身念住。是 T2251_.64.0307b18: 故先説。乃至後起法念住。是故後説。靜慮無 T2251_.64.0307b19: 色。廣説亦爾。易説次第者。謂四正勝。四神 T2251_.64.0307b20: 足。五根。五力。七等覺支。八聖道支等。雖四
T2251_.64.0307b26: 説立次第。譬如八分聖道等。今説四諦隨
T2251_.64.0307b29: 文
T2251_.64.0307c03: 於單本乃誤也
T2251_.64.0307c08: 加行。比智言現等覺。十六行相於四諦境 T2251_.64.0307c09: 現前。平等而覺知。是現等覺義
T2251_.64.0307c12: 是苦果。望未來果。還爲因。能集諸惑業。招 T2251_.64.0307c13: 當果故。唯依義邊異其名。故正理五十七
T2251_.64.0307c16: 亦。對名爲異
T2251_.64.0307c22: 諦。今下云實見。是約聖者通達。聖人諦通 T2251_.64.0307c23: 達此四法。故名聖諦。諦約境是聖之諦依主 T2251_.64.0307c24: 釋。若諦約能見持業釋也。然聖人諦見苦。 T2251_.64.0307c25: 見集等故。聖諦之苦依主釋也
T2251_.64.0307c28: 此有三。初標立。次是故下結合。後如有下引 T2251_.64.0307c29: 證。若約體性。凡聖一切所見皆是諦。諸法體 T2251_.64.0308a01: 性法法住自性。悉無倒故。爾依能見人有 T2251_.64.0308a02: 差別。凡夫顛倒苦見樂。聖者反之。夫聖人 T2251_.64.0308a03: 實見會法自體。能所無差故。特立聖諦名。
T2251_.64.0308a06: 名
T2251_.64.0308a09: 樂
T2251_.64.0308a12: 爲勝。以凡夫於加行觀滅道故。若約所 T2251_.64.0308a13: 觀。四諦皆通凡聖。有人云 後釋爲善。經部 T2251_.64.0308a14: 等不立得成就故。此釋非也。不立別體。而 T2251_.64.0308a15: 不言其義。寶疏亦約成就也
T2251_.64.0308a20: 別中有正示問答徴釋五科。第五釋中有四。 T2251_.64.0308a21: 一正辨三受爲三苦。二如受下例顯相應倶 T2251_.64.0308a22: 有。三擧異説釋名。四應知下辨三苦寬狹 T2251_.64.0308a23: 爲二。初明二苦不共。後明行苦通一切。此 T2251_.64.0308a24: 亦二。初正明。後此唯下簡亂。此有三。一標 T2251_.64.0308a25: 立。二引證三示凡夫不知細苦所以。此是 T2251_.64.0308a26: 其總釋也。寶疏科總釋別釋。最順論文。謂 T2251_.64.0308a27: 初不言可意等。唯云諸有漏。又三三不配 T2251_.64.0308a28: 當。唯云三種合。後具。配合等故。光記分二 T2251_.64.0308a29: 句科非也
T2251_.64.0308b10: 是則經部。欲後明經部義之基本。先示經 T2251_.64.0308b11: 部釋名。彼不立過去未來實有。故皆持業。 T2251_.64.0308b12: 有部不爾。唯苦苦ノミ是持業。餘二竝是別體 T2251_.64.0308b13: 依主。謂由壞之苦。由行之苦
T2251_.64.0308b16: 辭故。又本辨寬狹。以有疑難故
T2251_.64.0308b27: 如諸有漏
T2251_.64.0308c01: 違不違差別。是則爲違決過。謂道諦非行苦
T2251_.64.0308c04: 以此論義。標爲餘師。其例彼論非一也。何 T2251_.64.0308c05: 證彼云餘師。以此論必是餘師
T2251_.64.0308c08: 貫無漏有爲。例彼説一切非常皆是苦。亦 T2251_.64.0308c09: 是唯約有漏非常。此論且但説能例。顯所 T2251_.64.0308c10: 例故。文中云亦。寶疏科引例釋是也。以 T2251_.64.0308c11: 終二句。直約苦非也。彼有爲言指觀諸有 T2251_.64.0308c12: 爲故。光記直云通經者誤也
T2251_.64.0308c15: 苦答。後樂體有無諍。初中有三師。一約多 T2251_.64.0308c16: 分。二相從義。三凡聖差別。此即初也。是婆沙
T2251_.64.0308c19: 若諸蘊中亦有樂者。何故名苦諦。而不名 T2251_.64.0308c20: 樂諦。若諸蘊中全無樂者。契經何通。經説
T2251_.64.0308c23: 爲樂。於色起貪起著。以諸色中有苦有 T2251_.64.0308c24: 樂。亦樂所隨。亦生喜樂。不離樂故。有情 T2251_.64.0308c25: 爲樂。於諸色中起貪起著。乃至於識廣説 T2251_.64.0308c26: 亦爾。又説。三受各定建立不相雜亂。謂樂及 T2251_.64.0308c27: 苦不苦不樂。又契經説。道依資糧。涅槃依 T2251_.64.0308c28: 道以道樂故得涅槃樂。道既是樂。如何蘊 T2251_.64.0308c29: 中可説無樂。答。應作是説。於諸蘊中。亦 T2251_.64.0309a01: 有少樂。以諸蘊中苦多樂少少。從多故。但 T2251_.64.0309a02: 名苦蘊。如毒瓶中置一滴蜜。少從多故。但 T2251_.64.0309a03: 名毒瓶。有作是説。於諸蘊中全無樂。故但 T2251_.64.0309a04: 名苦諦。問。若爾經説當云何通。答。相待立 T2251_.64.0309a05: 名。假説有樂。謂受上苦時。於中苦起樂 T2251_.64.0309a06: 想。受中苦時。於下苦。起樂想。受地獄苦
T2251_.64.0309a09: 依世間施設於諸蘊中亦説有樂。謂諸世 T2251_.64.0309a10: 間飢時得食。渇時得飮。寒時得煖等。皆言 T2251_.64.0309a11: 得樂。若依賢聖施設。於諸蘊中應説無 T2251_.64.0309a12: 樂。從無間獄乃至有頂。諸蘊界處皆等觀 T2251_.64.0309a13: 見如熱鐵團。評曰。應知此中初説爲善。苦 T2251_.64.0309a14: 多樂少但名苦諦。如是三説中。評家義是也。
T2251_.64.0309a19: 爲苦因故。光寶竝云經部鳩摩羅多者。誤 T2251_.64.0309a20: 之太矣。彼不許蘊中樂。諸師共許故。然舊
T2251_.64.0309a23: 從果苦。二約相雜。集是雜集義。不爾與初 T2251_.64.0309a24: 因何別。故舊論曰。由衆若雜故。韻會集雜 T2251_.64.0309a25: 也。孟子是集義。所生者。註集雜也。光寶不 T2251_.64.0309a26: 辨未足也。三果樂從因苦。初後全有財。中 T2251_.64.0309a27: 隣近釋也
T2251_.64.0309b03: 言就有部述正解。此約凡夫爲樂。而依 T2251_.64.0309b04: 聖人皆苦。如次上釋。此有三。此初正叙自 T2251_.64.0309b05: 義
T2251_.64.0309b08: 破有總別。別破有三。一苦集混亂失。二於 T2251_.64.0309b09: 上界不成失。三行苦無用失。此第三因彼計 T2251_.64.0309b10: 苦。因故爲苦。若爾經行。苦是遷流無常爲 T2251_.64.0309b11: 苦。故成無用。由之我由非常。樂爲苦。而
T2251_.64.0309b17: 依對法師遂破。初中有總標徴釋。別引教
T2251_.64.0309b23: 廣立教理。竝皆如彼。光寶竝云經部大衆 T2251_.64.0309b24: 部等。此未審。若經部ナラハ論應言經部。其諍
T2251_.64.0309b27: 解。成實多同經部。故諸師無妨
T2251_.64.0309c03: 樂。或苦樂不増不減。平等亦非苦因。何偏 T2251_.64.0309c04: 非樂以爲苦。通云。雖爾今但由非時。普光
T2251_.64.0309c08: 易肩。及疲勞止息。世間由此苦 脱彼苦 T2251_.64.0309c09: 亦然。舊論曰。譬如重擔易肩
T2251_.64.0309c12: 初擧經略辨。二若由下廣辨不由苦自體。 T2251_.64.0309c13: 此亦有二。初正辨反顯經文而不由自相。
T2251_.64.0309c17: 禪思念言。如世尊説三受。樂受苦受不苦不 T2251_.64.0309c18: 樂受。又説一切諸受悉皆是苦。此有何義。 T2251_.64.0309c19: 佛告阿難。我以一切行無常一切行變易法 T2251_.64.0309c20: 故。説諸有受皆是苦。又復阿難我以諸行漸 T2251_.64.0309c21: 次寂滅故説。以諸行漸次止息故。説一切
T2251_.64.0309c29: 若ノミナラハ無常言ニテ足。更安及字。不可言反
T2251_.64.0310a03: 不依苦苦。表行壞二。四違正理。對苦苦 T2251_.64.0310a04: 云二苦。豈是不各頭。通云彼行中變壞無 T2251_.64.0310a05: 常行苦者。何謂乎。既云二。彼二是何物。亦 T2251_.64.0310a06: 爲變壞無常一義。契經及言爲何。次壞苦唯 T2251_.64.0310a07: 樂。不通苦捨之難。豈勿彼義恐怖。約共不 T2251_.64.0310a08: 共二門。攝一切故。謂一切無常邊。共門亙 T2251_.64.0310a09: 樂捨苦。反壞不共門。是樂受壞苦。世尊欲 T2251_.64.0310a10: 顯示凡愚堅執爲樂是實苦令生厭離。故 T2251_.64.0310a11: 特別云一切行變壞。然亡於佛意。背諸教 T2251_.64.0310a12: 理。臆度揣摩。新家舊蔽最可歎焉。又寶疏 T2251_.64.0310a13: 依義。不違我義也
T2251_.64.0310a16: 苦觀意。此有二。初叙苦樂損益。後佛以下。 T2251_.64.0310a17: 正通經意。三如何下成樂自體。有難有答」
T2251_.64.0310a21: 正覺之所知。此頌不言性是苦故説皆苦。 T2251_.64.0310a22: 故知有樂自性
T2251_.64.0310a25: 初總釋。後別釋。總釋中諸有者。二十五有。舊 T2251_.64.0310a26: 論云生處。是亦苦多樂少。一分樂中言貫上
T2251_.64.0310a29: 文林釋自釋故
T2251_.64.0310b03: 順俗救。此中先擧救。次總非。後別依經。示 T2251_.64.0310b04: 非理有二。初擧密説經。顯三受是了義非 T2251_.64.0310b05: 順俗。後依如實言。顯非順俗説三。先標立。 T2251_.64.0310b06: 後引經示相。此有二經。初引五根爲三受。 T2251_.64.0310b07: 意欲令知下五根言是受根。後正引如實
T2251_.64.0310b10: 無樂。云何説三受。答曰。似以苦差別中 T2251_.64.0310b11: 名爲樂相。今破之
T2251_.64.0310b14: 牒。後破。有總破別破總結三。別破大有四。 T2251_.64.0310b15: 第一以樂例責。此中唯言簡苦捨。彼亦起 T2251_.64.0310b16: 苦捨故。光記第二釋爲善。寶疏亦爾也。第 T2251_.64.0310b17: 二又受下。下苦不成難。第三又下下。下中品 T2251_.64.0310b18: 相反不成失。第四又下三下。定苦相對非理 T2251_.64.0310b19: 失。後故不下總結。寶疏總科五難。入下違 T2251_.64.0310b20: 教分科非也
T2251_.64.0310b24: 因此而生樂著。摩訶男以色非一向是苦 T2251_.64.0310b25: 非樂隨樂樂所長養不離樂。是故衆生於 T2251_.64.0310b26: 色染著。染著故繋。繋故有惱。説受想行識 T2251_.64.0310b27: 文。無秋毫異。然若色下非字。及樂隨樂上非
T2251_.64.0310c01: 是樂非苦。非隨苦。非憂苦長養。離苦者。衆 T2251_.64.0310c02: 生不應因色而生厭離。摩訶男以色非一 T2251_.64.0310c03: 向樂。是苦隨苦憂苦長養不離苦。是故衆生 T2251_.64.0310c04: 厭離於色。厭故不樂。不樂故解脱。説受想 T2251_.64.0310c05: 行識文。亦同。又婆沙六十引此。無二非字
T2251_.64.0310c08: 一向故。故婆沙六十引此。云亦是樂。又八
T2251_.64.0310c17: 有一分樂。故不多言
T2251_.64.0310c20: 不但惟塵。若至此依止位差別。諸塵必成 T2251_.64.0310c21: 樂因。無時至此。不成樂因。是故可立樂 T2251_.64.0310c22: 因爲定。譬如火勢觀應熟飮食位差別成 T2251_.64.0310c23: 爲美熟因。此火勢即是美熟因。若至此應 T2251_.64.0310c24: 熟飮食位差別。必成美熟因。無時至此。不 T2251_.64.0310c25: 成美熟因
T2251_.64.0310c28: 火至此所煮炙如是分位。爲美熟因。未嘗 T2251_.64.0310c29: 至此非美熟因。故美熟因非不決定。樂因
T2251_.64.0311a06: 本。明本。作因彼故爲正
T2251_.64.0311a09: 爲正
T2251_.64.0311a14: 有愛内六處。眼處。耳鼻身意處。於中若有 T2251_.64.0311a15: 愛。有膩。有染。有著者。是名爲集。諸賢多聞 T2251_.64.0311a16: 聖弟子知我如是知。此法如是見。如是了。如 T2251_.64.0311a17: 是觀。如是覺。是謂愛集苦集聖諦光寶倶 T2251_.64.0311a18: 云經部申難。惠暉云。經部四愛爲集諦。一 T2251_.64.0311a19: 現有愛貪現在果。二後有愛即貪未來果。三 T2251_.64.0311a20: 與喜倶行愛。即已得物上轉。四彼彼隨行愛。 T2251_.64.0311a21: 即未得物上轉。前二縁内心起故。後二縁
T2251_.64.0311a29: 蓋臆度自分別。復今論不云有餘部。不對 T2251_.64.0311b01: 言對法師。何不思之。只是爲通違文假
T2251_.64.0311b04: 思之
T2251_.64.0311b09: 及與摩那婆。亦餘衆多想。皆因苦陰生。諸業
T2251_.64.0311b15: 謂根種子。莖種子。節種子。自落種子。實種子。 T2251_.64.0311b16: 此五種子不斷不壞不腐不中風新熟堅實。 T2251_.64.0311b17: 有地界而無水界。彼種子不生長増廣。若
T2251_.64.0311b21: 腐不中風有地水界。彼種子生長増廣。比丘 T2251_.64.0311b22: 彼五種子者譬取陰倶識。地界者譬四識住。
T2251_.64.0311b29: 種種子。此諸種子不斷不破不腐不傷不穿。 T2251_.64.0311c01: 堅新得地界。不得水界。彼種不生長増廣。 T2251_.64.0311c02: 得水界。不得地界。亦不得生長。長得地水 T2251_.64.0311c03: 界。得生長増廣。如是業。煩惱。有愛見慢。 T2251_.64.0311c04: 無明而生行。若有業而無煩惱愛見無明
T2251_.64.0311c08: 後説爲正。而云經中不言喩説故。未閱 T2251_.64.0311c09: 本經故。致如是誤也。又今文既云別名。四 T2251_.64.0311c10: 識住類地界。何五種子不約根莖等穿之。
T2251_.64.0311c20: 有正示出據二科。後釋第二經意。後問答決 T2251_.64.0311c21: 擇。此有二。初問答生起相。後問答愛起因。 T2251_.64.0311c22: 此即初也。由各自業。由善惡別。界趣等果 T2251_.64.0311c23: 趣出生。生之因名生因。愛是潤後有。勝力 T2251_.64.0311c24: 後有起名起。起之因亦依主。故舊論起因皆
T2251_.64.0311c27: 明。諸業ト惑トノ有漏莫不由無明因。生ト T2251_.64.0311c28: 起トノ因之因故云因因。故論特云彼。光二 T2251_.64.0311c29: 釋。初唯約業非也第二取業愛爲勝。順論
T2251_.64.0312a04: 何等爲眼因眼縁眼縛。謂眼業因トシ業ヲ縁トシ T2251_.64.0312a05: 業ヲ縛トシ。業有因有縁有縛。謂業ハ愛ヲ因トシ T2251_.64.0312a06: 愛ヲ縁トシ愛ヲ縛トス。愛有因有縁有縛。謂愛 T2251_.64.0312a07: 無明ヲ因トシ無明ヲ縁トシ無明ヲ縛トス。無明有因 T2251_.64.0312a08: 有縁有縛。謂無明ハ不正思惟ヲ因トシ不正 T2251_.64.0312a09: 思惟ヲ縁トシ不正思惟ヲ縛トス。不正思惟有因 T2251_.64.0312a10: 有縁有縛。謂縁眼ト色トヲ生不正思惟生 T2251_.64.0312a11: 於癡。彼癡是無明。癡求欲名爲愛。愛所作 T2251_.64.0312a12: 名爲業。如是比丘不正思惟因無明。無明 T2251_.64.0312a13: 因愛。愛因トナリテ爲業。業因トナリテ爲眼。耳鼻 T2251_.64.0312a14: 舌身意亦如是説。是名有因有縁有縛法經
T2251_.64.0312a17: 縁有由法門經。竝是指雜含。又中含二十四
T2251_.64.0312a22: 死由生縁生有老死。廣説餘生由有縁有
T2251_.64.0312a25: 第故。如是雜含曰因縁縛。法本經曰因縁 T2251_.64.0312a26: 由。中含曰因習本縁。長含曰由縁。舊論曰 T2251_.64.0312a27: 因縁發起。今曰因縁緖。緖是基緖義。故亦云 T2251_.64.0312a28: 發起。云由是由緖義。縛亦繋縛令不散。是 T2251_.64.0312a29: 由緖義按十二支縁起。順逆引結。而起必不 T2251_.64.0312b01: 孤起。皆互具如是親疎多因。故或説一。但 T2251_.64.0312b02: 云縁。或説二。若説三。若説四。初引經其文
T2251_.64.0312b05: 答。十二支皆雖具之。互是有親疎。故成證。
T2251_.64.0312b10: 必起。二心相續趣。三執著無雙。光釋如論 T2251_.64.0312b11: 文。寶疏一指事釋。二引例釋。三以勝釋竝非 T2251_.64.0312b12: 也。三皆勝故。初二竝示現事故。第二何故 T2251_.64.0312b13: 爲例
T2251_.64.0312b24: 破與析大別也。如假四大色香味等四塵 T2251_.64.0312b25: 爲體。分析彼彼覺隨無。瓶水等各能雖有
T2251_.64.0312b28: 觸別有瓶名。是故名等事。如是一切分別 T2251_.64.0312b29: 無所捨。是則第一義。就此二諦。婆沙七
T2251_.64.0312c03: 中皆有俗。唯空非我理爲眞。四評家四諦
T2251_.64.0312c06: 爲俗。順賢聖所説名爲眞。三大徳云。説瓶 T2251_.64.0312c07: 衣等事爲俗。説縁起等理爲眞。四達磨達 T2251_.64.0312c08: 多名自性爲俗。是苦集少分。義自性爲眞。 T2251_.64.0312c09: 苦集少分。及餘二諦二無爲。義林二末二
T2251_.64.0312c12: 十一。二諦義擧二十三家。梁昭明太子爲首。 T2251_.64.0312c13: 光宅爲終。又嘉祥二諦義等具辨示。南海傳
T2251_.64.0312c17: 及正顯亦爾。恐亂破析特加除。不同前析 T2251_.64.0312c18: 餘鮮本誤作析除。更有味等言故。然光記 T2251_.64.0312c19: 作析餘者。守株之失。愛者受形誤。正。顯。舊 T2251_.64.0312c20: 論。及鮮本。光作受爲正。明本。寶疏如今非 T2251_.64.0312c21: 也
T2251_.64.0312c26: 説。以知非經部。論主意信此義也
T2251_.64.0313a01: 岸。舊論云浮物
T2251_.64.0313a10: 也
T2251_.64.0313a13: 失。今就依第七分辨。故無相亂。是義同成
T2251_.64.0313a16: 故名爲惠。如經中説。羅睺羅今能成就得 T2251_.64.0313a17: 解脱惠。雖聞韋陀等世俗經典。以不能生 T2251_.64.0313a18: 無漏惠故。不名聞惠。若能思量諸經中 T2251_.64.0313a19: 義。是名思惠。如説行者聞法思惟義趣。 T2251_.64.0313a20: 又説行者聞法思惟義已當隨順行。若能 T2251_.64.0313a21: 現前知見是名修惠。如説行者於定心中 T2251_.64.0313a22: 見五陰生滅。如諸經中説。汝等比丘修習 T2251_.64.0313a23: 禪定。當得如實現前知見。乃至廣引三惠
T2251_.64.0313a26: 三藏及師友説。是名爲聞。因此聞。依此聞。 T2251_.64.0313a27: 由此聞。建立故名聞所成惠。餘二亦準之。而 T2251_.64.0313a28: 示要如有一。如理思惟書數算印及所作事 T2251_.64.0313a29: 業名思。如有一。方便善巧修離染道。由此 T2251_.64.0313b01: 離欲惡不善法。入初定乃至第四定。具足住 T2251_.64.0313b02: 名思。因依由五七三聲具如上。未約名義。 T2251_.64.0313b03: 今且依三轉中依也。彼復修惠次云。有作 T2251_.64.0313b04: 是説。如此亦是思所成惠。所以者何。唯依 T2251_.64.0313b05: 佛法不共所修。乃可名爲修所成惠。今此義 T2251_.64.0313b06: 中依諸等引所起寂靜惠。皆名修所成惠。義
T2251_.64.0313b12: 謂論主意依縁境門。不必遮竝縁名義。今 T2251_.64.0313b13: 約三種差別門中。毘婆沙師約縁境。故致 T2251_.64.0313b14: 雜亂難。以彼難。推量自義。豈非混亂。又婆 T2251_.64.0313b15: 沙諸門分別總論所縁。彼差別門依名義離 T2251_.64.0313b16: 不離。辨別如修惠。離名縁義。故而非一向 T2251_.64.0313b17: 不縁名。亦汝混亂。又論主思修同。唯縁義。 T2251_.64.0313b18: 招二無別反難。故基釋定誤也
T2251_.64.0313b21: 成之惠依主釋。思是思數。依相應思所成 T2251_.64.0313b22: 惠隣近釋。亦依主釋。修是證義。明證境故。 T2251_.64.0313b23: 體是定數。隣近依主準前。問。何故唯不言 T2251_.64.0313b24: 聞惠等。加所成言。答。恐亂持業故。謂約 T2251_.64.0313b25: 互用竝是應持業。故特言所成。顯三因所
T2251_.64.0313b29: 論曰。此二遠離於何人可易善成。正理釋 T2251_.64.0313c01: 易了
T2251_.64.0313c05: 欲。復樂。復求。是謂不喜足。如是差別。婆沙
T2251_.64.0313c10: 等更別欣求餘所未得妙多衣等名不喜 T2251_.64.0313c11: 足。如何説二差別不成。若爾所言有何意 T2251_.64.0313c12: 趣。謂於已得足能治苦妙多衣等。即於此 T2251_.64.0313c13: 中顯等倍勝更希欲恨先不得此衣服等 T2251_.64.0313c14: 倍妙倍多名不喜足。於已獲得足能治苦。 T2251_.64.0313c15: 更倍希求。方能障定。非於已得未能治苦。 T2251_.64.0313c16: 更倍希求。便能障定。故對法者所説無失。 T2251_.64.0313c17: 或不喜足雖更希求。與大欲殊。故無有失。 T2251_.64.0313c18: 謂先已得諸資生具無所乏少。而更希求。 T2251_.64.0313c19: 如是希求從於已得心不喜足。所引生故。 T2251_.64.0313c20: 果受因名。名不喜足。於先未得諸資生具。 T2251_.64.0313c21: 心無所顧。過量希求。如是希求。名爲大欲。 T2251_.64.0313c22: 二種差別其相如是。此兩釋。初釋意於已得 T2251_.64.0313c23: 法辨用恨先得爲失。於不辨用不爲失。 T2251_.64.0313c24: 而對法者不言更多希求。今反破云。婆沙 T2251_.64.0313c25: 中雖有唯言於已得不爲喜是不喜足。 T2251_.64.0313c26: 今即破發智復希求説。婆沙更復尋求説。 T2251_.64.0313c27: 豈可言不言更求。依後釋諾以通。是亦 T2251_.64.0313c28: 有理。約起從心別爲二種差別。設如論主 T2251_.64.0313c29: 所言悵望不妙不多對未得美妙多廣。而此 T2251_.64.0314a01: 心起故。是故二種竝亘現未。而但約起從 T2251_.64.0314a02: 心親別之。謂不喜足對未得妙多。於已得 T2251_.64.0314a03: 法悵恨不歡。大欲對已得不妙不多。希求 T2251_.64.0314a04: 未來妙多。然對法者更多求言判差別中。 T2251_.64.0314a05: 實招相亂失。故不成救也
T2251_.64.0314a09: 苦。悵望不歡。若都未得能治苦物希求得 T2251_.64.0314a10: 者此不障定。有何過失。此別辨用不辨用。 T2251_.64.0314a11: 以破文總相。實似未細簡。然婆沙等論中 T2251_.64.0314a12: 未曾細簡。今但論兩種別。非判不喜足中 T2251_.64.0314a13: 失不失。汝還破本論師。及混義門
T2251_.64.0314a18: 者即是佛獨覺聲聞。彼從此生。相續不斷。 T2251_.64.0314a19: 故名聖種
T2251_.64.0314a23: 足。非爲衣故。求滿其意。若未得衣不憂 T2251_.64.0314a24: 悒。不啼泣。不搥胸。不癡惑。若得衣者。 T2251_.64.0314a25: 不染不著不欲不貪知出要。而用衣如此。 T2251_.64.0314a26: 事利不懈怠。而正知者。是謂止住舊聖 T2251_.64.0314a27: 種。如是食ト住處ト欲斷樂斷欲修樂修。彼 T2251_.64.0314a28: 因欲斷樂斷欲修樂修。故不自貴。不賤他。 T2251_.64.0314a29: 如是事利不懈怠。而正知者。是謂止住舊 T2251_.64.0314b01: 聖種。阿難此四聖種。汝當爲諸少年比丘。 T2251_.64.0314b02: 説以教彼。若爲諸少年比丘。説教此四聖 T2251_.64.0314b03: 種者。彼便得前隱。得力得樂。身心不煩
T2251_.64.0314b08: 者。謂床座氈褥眠單臥被毺緂罽枕褐机 T2251_.64.0314b09: 橙等。故竝不違
T2251_.64.0314b14: 釋。是違越本經本論。本經既説欲斷樂斷欲 T2251_.64.0314b15: 修樂修故。又集異門云。四有苾芻愛斷樂 T2251_.64.0314b16: 斷。精勤勤隨學。於斷愛樂。愛修樂修。精勤隨 T2251_.64.0314b17: 學。於修愛樂
T2251_.64.0314b23: 欲界。而合有無有愛。後釋有對無貪。欲即 T2251_.64.0314b24: 貪。兩重持業釋。今云後釋爲善。初穿空。有 T2251_.64.0314b25: 欲貪對無欲貪之詞也。今只總示治貪。何 T2251_.64.0314b26: 可得鑿空。問。四依中藥不爲聖種耶。答。
T2251_.64.0314b29: 第四生放逸立之。藥能除病。故不立聖 T2251_.64.0314c01: 種。第五一切處。一切人。一切時。受用者立
T2251_.64.0314c04: 三同婆沙第四説。第四五開立婆沙第五説。
T2251_.64.0314c09: 服。故便起愛。由乞食故便起愛。由床座 T2251_.64.0314c10: 故便起愛。由醫藥故便起愛。正理師豈可 T2251_.64.0314c11: 云不説於彼有愛生。復中含雖略藥説樂
T2251_.64.0314c14: 衣服知足得好不喜。遇惡不憂。不染不著 T2251_.64.0314c15: 如所禁忌。精勤成辦其事。亦能教人。是爲 T2251_.64.0314c16: 第一知足住賢聖族。從本至今。未常惱亂。 T2251_.64.0314c17: 諸天魔梵等人無能毀罵。飯食。床褥臥具。病 T2251_.64.0314c18: 痩醫藥。皆悉知足。亦復如是。依之大乘義
T2251_.64.0314c26: 蘊。即色受想行識取蘊。無有者。謂此五取蘊。
T2251_.64.0314c29: 後五蘊斷滅。於有無有諸貪。等貪執藏防護 T2251_.64.0315a01: 堅著染愛。是名因有無有愛生。依之現在 T2251_.64.0315a02: 五取蘊云有。未來五取蘊爲無有。未來中。
T2251_.64.0315a05: 分。謂願當爲藹羅筏挐大龍王等。準之現 T2251_.64.0315a06: 未反前。而彼三界非有常。故云無有。貪之
T2251_.64.0315a09: 乎。則貪慕焉。大抵爲凡者之情爲爾。其厚 T2251_.64.0315a10: 薄雖則異。聖者亦猶病諸故。曰有與無有 T2251_.64.0315a11: 各有愛生。經義如此。普光所云。止謂有愛 T2251_.64.0315a12: 無有愛耳。此意得此四物名有。於無不 T2251_.64.0315a13: 得。貪求云無有。自臆度妄解不足評矣。雖 T2251_.64.0315a14: 爲兩解前釋爲勝。下文契經説欲愛有愛 T2251_.64.0315a15: 無有愛三中兩種。今除前三。餘一切愛名 T2251_.64.0315a16: 有無有愛。其義路別也
T2251_.64.0315a19: 又判爲我與我所。又有寛狹。前三各治一 T2251_.64.0315a20: 愛。第四通治四愛。是故爲異門。有無有愛 T2251_.64.0315a21: 是愛五取蘊積集我身。故爲我事也。正理
T2251_.64.0315a25: 有殊義無別故。由此我部毘婆沙師更約 T2251_.64.0315a26: 異門。釋此文句。我所ト我トノ執立以欲名。謂 T2251_.64.0315a27: 爲暫息我所執故世尊説前三聖種。即於 T2251_.64.0315a28: 衣等。所生喜及彼増上所引聖道。爲永滅除。 T2251_.64.0315a29: 及我事執故。世尊説第四聖種。即樂斷修 T2251_.64.0315b01: 及彼増上所引聖道。皆名聖種。此門意顯
T2251_.64.0315b04: 欲。何曲爲有身見
T2251_.64.0315b07: 別釋。別中亦有二。不淨息念。息念中亦有 T2251_.64.0315b08: 二。初正示。二有餘下明治尋所以。雖修入 T2251_.64.0315b09: 門有無量。今約極略。故言要門。婆沙七十
T2251_.64.0315b15: 中無不淨治貪故。又云此持息故。又持息 T2251_.64.0315b16: 表釋。不淨所簡故。又次第異前故。是故舊論 T2251_.64.0315b17: 依何以故徴。有此兩師。而光寶但云叙異 T2251_.64.0315b18: 説。未精無所對本説故。此兩師初約縁多
T2251_.64.0315b23: 所治能治三科。後中初正釋頌。後明伏非 T2251_.64.0315b24: 斷。初中先釋初句。故應下釋第二句。文中 T2251_.64.0315b25: 瘀者。説文血積也。被食者。舊論曰。胮脹被食 T2251_.64.0315b26: 分散。鮮本作彼食非也。蛆者集韻千餘切。 T2251_.64.0315b27: 説文蠅乳肉中蟲也。本草云。蛆蠅之子。凡物 T2251_.64.0315b28: 敗臭則生之簡子魚切音苴類篇螂蛆。音釋 T2251_.64.0315b29: 特擧之。云七徐切。應音亦擧此字。云肉中 T2251_.64.0315c01: 虫。而彼作胆。字書音義同也。螂蛆者。爾雅 T2251_.64.0315c02: 註似蝗。而腹大長角能食蛇腦。故應者。上 T2251_.64.0315c03: 雙通別中。通治其益大。故云故應。且者對 T2251_.64.0315c04: 別治。寶疏分文故應非也
T2251_.64.0315c07: 者作意自在有已熟未熟差別。所縁亦有自 T2251_.64.0315c08: 身小至海廣不同。互相望即成四句。已熟人 T2251_.64.0315c09: 作意自在無量。故爲非自在小。未熟反之。 T2251_.64.0315c10: 唯縁自身。是所縁小。若乃至偏海所縁廣。 T2251_.64.0315c11: 已熟等四如次是四句。於所縁中唯擧自 T2251_.64.0315c12: 身至海二。次第是兩讀。配上四。光記作意 T2251_.64.0315c13: 爲四位。所縁爲二者非也。若約人作意亦 T2251_.64.0315c14: 唯二。謂已未故。若約四句法所縁亦成四 T2251_.64.0315c15: 別故。寶疏辨之。云具足作文應言自身至
T2251_.64.0315c18: 作意中。二種亦同。何爲具作文。今云。作意 T2251_.64.0315c19: 雖體同。而次第殊。故具擧。亦令知四句爲 T2251_.64.0315c20: 四句故。所縁非唯二類同。亦其次第同。故 T2251_.64.0315c21: 特略之。作意四定所縁可兩讀。理在絶言。 T2251_.64.0315c22: 寶釋未爲其有理。以不知論旨唯就文 T2251_.64.0315c23: 相故。頌疏述四句。第三第四句反倒可簡。
T2251_.64.0315c28: 單如次言者。今疏逆次寫誤。今論婆沙等即 T2251_.64.0315c29: 然。然光記第四句第二單句初。第一句後寶 T2251_.64.0316a01: 疏倶是倶非竝反倒。頌疏四句皆反倒。且第 T2251_.64.0316a02: 一句非自在小所縁小。是等竝皆疎略。若寫
T2251_.64.0316a09: 倶是倶非決定。何者依義兩偏。倶及絶。以 T2251_.64.0316a10: 曉法差別故。若次第不定其義難曉。此爲 T2251_.64.0316a11: 理證。復此論已熟未熟。未熟已熟爲四句。若 T2251_.64.0316a12: 非定兩單倶是倶非。唯如是示法。何可成
T2251_.64.0316a15: ○第二句○第三句○第四句。此亦唯擧第 T2251_.64.0316a16: 一句詞。若無定法。何令爾。此爲教證
T2251_.64.0316a21: 下合釋
T2251_.64.0316a24: 安那般那念。多修習者得身止息及心止息。 T2251_.64.0316a25: 有覺有觀。寂滅純一明分想。修習滿足。又
T2251_.64.0316a28: 譽。成大果。諸善普具得甘露味。至無爲處。 T2251_.64.0316a29: 一法者。謂念安般。廣説觀相。此略云念安
T2251_.64.0316b04: 那者持去。亦名阿濕婆娑。阿濕婆娑念者憶
T2251_.64.0316b10: 是出息。泰云。唐云持息來持息去故。婆沙
T2251_.64.0316b13: 風入内名持來。引風出外名持出。舊婆沙
T2251_.64.0316b16: 一遣字誤也。當作持。然如圓暉未考。而妄 T2251_.64.0316b17: 謂論云令入令出。光記遣是令義。改上持
T2251_.64.0316b20: 波那云出息是也。此約義云數息。數從一 T2251_.64.0316b21: 至十故。約六相初立此名。次別翻云入出 T2251_.64.0316b22: 息。是亦就法體之義翻。準上泰釋。可知非
T2251_.64.0316b25: 名身行。按諸師依雜心文。以譯持來持去。 T2251_.64.0316b26: 雖非大遠。而不近親。今云持息念。舊論擧 T2251_.64.0316b27: 梵。云阿那波那念。今又云。阿那謂持息入。 T2251_.64.0316b28: 阿波那謂持息出。依之應翻持息入持息 T2251_.64.0316b29: 出也。持是念作用。次下云念力持是也。顯
T2251_.64.0316c03: 者。謂能持去。此言意顯入息出息有能持
T2251_.64.0316c08: 息念學。準之亦是念持義。應言持息入持
T2251_.64.0316c11: 即縮避之。是風若多令人怯弱。正理六十
T2251_.64.0316c14: 風。謂諸有情處胎卵位。先於臍處業生風。 T2251_.64.0316c15: 起穿身成穴。如藕根莖。最初有風。來入身 T2251_.64.0316c16: 内。乘茲口鼻。餘風續入。此初及後名入息 T2251_.64.0316c17: 風。此入息風適至身内。有風續出名出息
T2251_.64.0316c20: 已按之。其風還出。入息出息次第亦然。理實 T2251_.64.0316c21: 此風無入無出。但如是轉能損益身。相續 T2251_.64.0316c22: 道中。假名入出。入息轉位能逐身中腐敗汚 T2251_.64.0316c23: 垢諸臭穢物。増長火界。令身輕擧。出息轉 T2251_.64.0316c24: 時。能除欝蒸。損減火界。令身沈重。發語風 T2251_.64.0316c25: 者。謂有別風。是欲爲先。展轉所引。發語心
T2251_.64.0316c28: 鼓動齒脣舌腭差別。由此勢力引起未來 T2251_.64.0316c29: 顯名句文造色自性。此居口内。名語亦業。 T2251_.64.0317a01: 流出外時。但名爲語。心生大種。其理極成。
T2251_.64.0317a04: 有慈心。貪引火生焚身等故。除棄風者。謂 T2251_.64.0317a05: 有別風。隨便路行。能蠲二穢。由穢内逼。 T2251_.64.0317a06: 有苦受生。由苦受生。發除棄欲。由除棄欲。 T2251_.64.0317a07: 引起風心。此心起風。成除棄業。又此風力
T2251_.64.0317a10: 不依心。但依業力。隨身孔隙。自然流行。 T2251_.64.0317a11: 由此能除依孔隙住腐敗汚垢諸臭穢物。 T2251_.64.0317a12: 動身風者。謂有別風。能撃動身。引起表業。 T2251_.64.0317a13: 應知此起以心爲因。遍諸身支。能爲撃動。 T2251_.64.0317a14: 因顯風義。乘辨六風。然於此中。正明二
T2251_.64.0317a18: 至心胸。復至臍輪。復漸漸遍諸肢節。有説
T2251_.64.0317a21: 不能開毛孔故。應作是説。有業生風開
T2251_.64.0317a26: 囀助勢。念力者。念有力。能持息故。慧觀此 T2251_.64.0317a27: 念所持息。爲境云觀此爲境。是則念因時。 T2251_.64.0317a28: 増勝法。故名持息念。不稱持息惠。以無念 T2251_.64.0317a29: 助力。則無明記故。不能慧觀故寶疏已下 T2251_.64.0317a30: 云釋自性非也
T2251_.64.0317b03: 持者。念能持息。由此慧於境所作成。光師
T2251_.64.0317b08: 故。二背次上持息念名故。三所例念住有
T2251_.64.0317b12: 性。應名慧住。而名念住。故今具辨得名所 T2251_.64.0317b13: 以。持能持。息息風。所持依所持息。息之持 T2251_.64.0317b14: 依主。持息即念持業釋。是他念名。今取以名 T2251_.64.0317b15: 慧。是全取隣近釋也
T2251_.64.0317b20: 捨故顯非上三根本。後謂苦下別示。此有 T2251_.64.0317b21: 二。初明與欲界苦樂不相應。此何故知欲 T2251_.64.0317b22: 界文。雖尋欲界初定。以苦唯欲界故。後喜 T2251_.64.0317b23: 樂下明與色界喜樂不倶。依之亦顯成非 T2251_.64.0317b24: 色界三根本。色界無憂苦故。前明欲界依 T2251_.64.0317b25: 三受門。云苦樂。攝憂喜。今依五受門云喜 T2251_.64.0317b26: 樂。初二定是喜無樂第三定意地樂故。殊 T2251_.64.0317b27: 云喜樂。問。一雙所由。一三受門。一五受門。 T2251_.64.0317b28: 何忽相雜。不云喜樂。應言色界樂受。退按 T2251_.64.0317b29: 論旨。光寶等依現文。致欲色辨。然於論文 T2251_.64.0317c01: 全無其語。何況忽可雜二法相。正理。顯宗 T2251_.64.0317c02: 唯約尋治一因。若爾唯依三受門説二因。 T2251_.64.0317c03: 隨應簡別。此中喜字。苦誤也。故舊論十六
T2251_.64.0317c06: 此中約苦
T2251_.64.0317c09: 不異寶疏。猶如前段不淨觀光寶爾。見寶
T2251_.64.0317c12: 次内門轉故。復次内地轉故。復次極寂靜故。 T2251_.64.0317c13: 息反之則不轉。二世友云。第四上得轉依。 T2251_.64.0317c14: 故所依身微妙大種令諸毛孔一切密合無 T2251_.64.0317c15: 竅隙。故非息所依。三大徳云。入第四靜慮。 T2251_.64.0317c16: 心便不轉。身亦不轉。是故息不復轉。四尊 T2251_.64.0317c17: 者妙音説第四定一切麁重。皆息滅。故息不 T2251_.64.0317c18: 復轉
T2251_.64.0317c27: 倒故。又如是觀顯於生死先入後出。非顛 T2251_.64.0317c28: 倒故。又如寶所引正理
T2251_.64.0318a03: 散謂亂。散謂其廣逸。舊論曰。畏心略及亂。 T2251_.64.0318a04: 是故不少不多。恣鮮本。及正理。顯宗。竝作 T2251_.64.0318a05: 恐爲正。舊論等如次可知
T2251_.64.0318a08: 無次第。故云亂數。雜心。正理。亦取第二説。 T2251_.64.0318a09: 同此論。問。名既雜亂。約入出。是息體非數。
T2251_.64.0318a13: 數。此三種今三失。五淨數。文如上引。今正 T2251_.64.0318a14: 數
T2251_.64.0318a20: 彼彼切。股外曰髀。顯宗二十九音釋部禮 T2251_.64.0318a21: 切。髀竝股骨也。舊倶舍作。部禮切。股 T2251_.64.0318a22: 也 T2251_.64.0318a23: 一磔一尋 應音云。磔知格切。通俗文張申 T2251_.64.0318a24: 曰磔。廣雅張也。開也。婆沙二十六。舊倶舍 T2251_.64.0318a25: 十六音釋。竝曰陟格切。張申曰磔。然此論 T2251_.64.0318a26: 正理六十音釋。曰側格切。側應誤。名義
T2251_.64.0318b01: 禮地官註曰。八尺曰尋。倍尋曰常。小爾雅 T2251_.64.0318b02: 四尺謂之仞。倍仞謂之尋
T2251_.64.0318b05: 山間風。眞諦師云。言吠嵐者。此云恒起。即 T2251_.64.0318b06: 是運轉日月風也。應音云。吠嵐婆案舊論中 T2251_.64.0318b07: 作毘藍婆。或旋藍婆。或鞞嵐婆。或隨藍婆。 T2251_.64.0318b08: 皆梵之楚夏。此云迅猛風也。瑜倫記此云 T2251_.64.0318b09: 旋風。即是蘇迷盧山間旋嵐猛風也。正理彈
T2251_.64.0318b13: 爲一貫。如何支離。謂一觀息住身句。不順 T2251_.64.0318b14: 上義。既結云安止其心。此句徒然。二珠中縷 T2251_.64.0318b15: 喩。全不曉隨處安止。鼻眉足等是不定。中 T2251_.64.0318b16: 縷是一貫故。三爲冷等二句。全非止義。無 T2251_.64.0318b17: 止相故。依之思之。觀息住身等法喩二句。 T2251_.64.0318b18: 於是止中示異説。故結外更有此標。是念 T2251_.64.0318b19: 息遍身中。如縷遍珠中。如是而文義法譬 T2251_.64.0318b20: 順曉。於觀息上寫脱有餘師説一句。是故
T2251_.64.0318b23: 住心觀息遍住身中。如珠中縷。舊婆沙二
T2251_.64.0318b26: 止義。以何知之。婆沙釋觀曰。觀者謂此息 T2251_.64.0318b27: 風。若至口鼻。能審觀察若至咽喉。亦審觀 T2251_.64.0318b28: 察。如是展轉乃至足指。亦審觀察。觀息風 T2251_.64.0318b29: 已。復作是念。此風聚中有四大。能生諸造 T2251_.64.0318c01: 色。此造色是心心所所依止。如是於兼觀 T2251_.64.0318c02: 有觀相。於正觀應必有觀相。故此爲冷等。
T2251_.64.0318c05: 不但以風大爲境。四大。及所造色。心。及心
T2251_.64.0318c08: 本改彼。彼釋此論故。或以彼改之乎
T2251_.64.0318c16: 故。未名爲淨。盡智起後方名爲淨。此三説 T2251_.64.0318c17: 中。初説順決擇已上爲淨。已下爲轉。第二 T2251_.64.0318c18: 説約漏無漏位分之。第三説約煩惱有無。 T2251_.64.0318c19: 未得盡智已來煩惱不斷盡。移轉昇進非 T2251_.64.0318c20: 極淨故。今擧後兩説。初説不應理。故不擧 T2251_.64.0318c21: 之。轉淨差別不成故
T2251_.64.0318c27: 三。初標立次以生下擧不轉四事爲由。後 T2251_.64.0318c28: 謂要下明由三縁息轉成上義。此中轉者
T2251_.64.0319a04: 開。唯有息地麁心現前。雖有三事。而缺一 T2251_.64.0319a05: 事。故息不轉。謂要下雖婆沙息所依身。及 T2251_.64.0319a06: 風道通。毛孔開。入出息地麁心現前四縁。今 T2251_.64.0319a07: 合爲三縁。謂身中息所依身。合風道毛孔 T2251_.64.0319a08: 開云孔隙。毛孔開必風道通故。第三縁易 T2251_.64.0319a09: 知。然寶疏云二縁未及。頌疏分孔隙爲 T2251_.64.0319a10: 二。謂孔風道通。隙毛孔。開是過當。豈可分 T2251_.64.0319a11: 孔隙。同是空隙義故。故舊論但言已有空」
T2251_.64.0319a16: 家。彼初説云。欲入第四定。息風後出不復 T2251_.64.0319a17: 更入。名已入定。將出定時。息風先入。息風 T2251_.64.0319a18: 入已。名已出定。言第四定本無息。故將入 T2251_.64.0319a19: 彼。息最後出已。若又將出彼定息他來。故 T2251_.64.0319a20: 息先入也
T2251_.64.0319a23: 矣。雖離身出外。而是有情之息風。故云有
T2251_.64.0319b02: 理云。身増長位息便損減。身損減時息増長 T2251_.64.0319b03: 故。今擧一邊。二簡異熟生。初總簡。二所由。 T2251_.64.0319b04: 三簡餘異熟色。彼不斷已更相續故。不云 T2251_.64.0319b05: 刹那實者。理在絶言。相續故非刹那。斷已 T2251_.64.0319b06: 後續。是無常法非無爲實法故
T2251_.64.0319b09: 非下地心能縁。亦非威儀及反化等心能縁 T2251_.64.0319b10: 寛政十午天七月於京兆因幡藥師西之 T2251_.64.0319b11: 坊此卷五席講訖 快道 T2251_.64.0319b12: 阿毘達磨倶舍論卷二十二終 T2251_.64.0319b13: T2251_.64.0319b14: T2251_.64.0319b15: T2251_.64.0319b16: T2251_.64.0319b17: 豐山上陽沙門快道林常記 T2251_.64.0319b18: 賢聖品第六之二
T2251_.64.0319b21: 形誤。光師科第三非也。七加行中。上來明 T2251_.64.0319b22: 一五停心畢。自下第二念住。何爲第三。又 T2251_.64.0319b23: 不順結前生後論也
T2251_.64.0319b29: 疏所引文是也。後説光記所引説是也。彼後 T2251_.64.0319c01: 説全同今文共相。光爲正也。前説身相同大 T2251_.64.0319c02: 種所造。同共相。全異今論。然寶疏廣擧之。 T2251_.64.0319c03: 是何謂乎其自相竝皆不異也
T2251_.64.0319c06: 法。何三餘唯名法。答。總即別名如法處法
T2251_.64.0319c10: 是心念住。受蘊所不攝無色ト法處トヲ名法 T2251_.64.0319c11: 念住
T2251_.64.0319c15: 刹那。分析所縁。二善根増。謂依下生中。依
T2251_.64.0319c18: 傳説云彼説。光無表兩釋。第二爲正。順婆 T2251_.64.0319c19: 沙。雜心。正理故。無爲兩釋。初釋爲正。亦順 T2251_.64.0319c20: 彼故
T2251_.64.0319c29: 同。小乘唯慧爲自性。今大乘者。兼取二法。
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