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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0191a01: 即四百斛爲佉梨二十。婆訶入四百斛之 T2251_.64.0191a02: 器。長含云篅受六十四斛。樓炭云百二十 T2251_.64.0191a03: 斛四斗。雜含七千八百八十斛。何依一文自 T2251_.64.0191a04: 定度量。而得非西天生國已知度量説。同 T2251_.64.0191a05: 本異譯四經有如是之異。如此金與大魚 T2251_.64.0191a06: 呉服三種尺不同。又智論十三云六十斛 T2251_.64.0191a07: 胡麻
T2251_.64.0191a12: 今此文雖不説最後身菩薩無中夭事。理 T2251_.64.0191a13: 必應有。故下文云。非自害非他害者。一切 T2251_.64.0191a14: 那落迦乃至住最後身菩薩。然依大乘。最 T2251_.64.0191a15: 後身菩薩多據化相。非實後身。若依實者。 T2251_.64.0191a16: 初地已上即無中夭。何須遠説後菩薩無 T2251_.64.0191a17: 中夭耶。故知下文説彼後身菩薩無中夭 T2251_.64.0191a18: 者。是權非實。故此不論 T2251_.64.0191a19: 文化三丙寅年五月十日於江戸深川靈 T2251_.64.0191a20: 巖寺山内智燈寮講此十一卷畢 T2251_.64.0191a21: 快道林常
T2251_.64.0191a24: T2251_.64.0191a25: T2251_.64.0191a26: 豐山上毛沙門快道記
T2251_.64.0191b01: 非
T2251_.64.0191b04: 今云從手非也。析思積切。音錫。説文破木
T2251_.64.0191b07: 折中也。又曲也。又挫也。又止也。又毀也。全 T2251_.64.0191b08: 非今意。形音相近。諸教多差須辨。極微
T2251_.64.0191b11: 麁細倶實。一説部等麁細倶假。二十唯識論
T2251_.64.0191b14: 爲境。或應多極微和合或和集。初勝論外道 T2251_.64.0191b15: 所立。九實中四大有極微。諸法能造體常兩 T2251_.64.0191b16: 兩合生子孫微等。次極微各別古薩婆多。次 T2251_.64.0191b17: 和合經部。後和集新薩婆多正理師。彼疏
T2251_.64.0191b20: 合成阿耨。五識既縁實法爲境故。故不縁 T2251_.64.0191b21: 阿耨已上。故處等爲眼等識境時。其實極微 T2251_.64.0191b22: 一一各別爲境。不縁假故。有實體能生識 T2251_.64.0191b23: 故。經部師實有極微非五識境。五識上無極 T2251_.64.0191b24: 微相故。此七合成成阿耨色。以上麁顯體 T2251_.64.0191b25: 雖是假。五識上有此相故爲五識境。一一 T2251_.64.0191b26: 實微既不縁著。故須和合成一麁假五識方 T2251_.64.0191b27: 縁。其正理師恐違自宗。眼識五識不縁假 T2251_.64.0191b28: 法異於經部。若順於古。即有五識之上無 T2251_.64.0191b29: 微相。故非所縁失。遂復説言。色等諸法各 T2251_.64.0191c01: 有多相。於中一分是現量境故。諸極微相資 T2251_.64.0191c02: 各有一和集相。此相實有各能發生似己相
T2251_.64.0191c05: 且古薩婆多以七極微成其麁相。由彼相 T2251_.64.0191c06: 近似成一相。據實七微各各自成麁相。不 T2251_.64.0191c07: 説相資。若新薩婆多。其七極微同聚相近相 T2251_.64.0191c08: 資與力各各成其大相。不以相似合相方
T2251_.64.0191c11: 從拏色始五識得。若一一微唯意識得。非 T2251_.64.0191c12: 五識境。經部所縁五識境同有部説。然能成 T2251_.64.0191c13: 七微是實。所成拏色是假。又極微假實四句 T2251_.64.0191c14: 分別。一麁假細實經部師。二麁實細假大乘 T2251_.64.0191c15: 極微法處所攝是假想立故。三麁細倶實薩 T2251_.64.0191c16: 婆多。四麁細倶假一説。説假等。又有四句。 T2251_.64.0191c17: 麁細倶假一説部。倶實有部。倶句説假及出
T2251_.64.0191c23: 位。然後於中辨色聲等極微差別。此析所 T2251_.64.0191c24: 至名假極微。令惠尋思極生喜故。又第四
T2251_.64.0192a04: 宗過未無體現在有體。故依諸因縁。未來未 T2251_.64.0192a05: 生法。今自體生未落遮過去頃是刹那量。
T2251_.64.0192a08: 或有動法行度一極微 第二釋寄極微以 T2251_.64.0192a09: 顯其相。惠暉云。據實即當處生即當處 T2251_.64.0192a10: 滅。相續位中假説動也。若度二極微名一 T2251_.64.0192a11: 刹那即刹那有前後。若度一極微名二刹 T2251_.64.0192a12: 那即極微有分量。此論念與刹那無別。世 T2251_.64.0192a13: 間行速疾無過日月。四天下徑有十二億
T2251_.64.0192a16: 萬刹那。日行一歩名一刹那。尚一日月行三
T2251_.64.0192a21: 那唯是算數之法。如此秤尺寸等量極少之 T2251_.64.0192a22: 名。無佛法時此數常定。此生滅刹那即是諸 T2251_.64.0192a23: 法生滅之量
T2251_.64.0192b01: 示之。彼曰。有作是言。如中年女緝積
T2251_.64.0192b04: 毛從指間出隨所出量是恒刹那。是擧麁 T2251_.64.0192b05: 顯細。以刹那難知故。有説。此麁非刹 T2251_.64.0192b06: 那量。如我義者。如壯士彈指頃經六十 T2251_.64.0192b07: 四刹那。有説不爾。如我義者。如二壯 T2251_.64.0192b08: 夫製斷衆多迦尸細縷。隨爾所縷斷經爾 T2251_.64.0192b09: 所刹那。有説不爾。如我義者。如二壯夫 T2251_.64.0192b10: 執挽衆多迦尸細縷。有一壯士以至那國 T2251_.64.0192b11: 百練剛力犍疾而斷。隨爾所縷斷經爾所刹 T2251_.64.0192b12: 那。有説。猶麁非刹那量。實刹那量世尊 T2251_.64.0192b13: 不説。云何知然。如契經説。譬如四善射夫 T2251_.64.0192b14: 欲射四方。有一犍夫曰。汝等一時放箭。我
T2251_.64.0192b18: 念有九十刹那。一刹那有九百生滅。如是 T2251_.64.0192b19: 一念有九十刹那。合經九萬一千生滅。止觀
T2251_.64.0192b22: 刹那數量之時通名。既時極少名一刹那。時 T2251_.64.0192b23: 多爲一劫。劫既有大小。刹那亦有麁細。故
T2251_.64.0192b27: 小。念亦復爾。彼科註云。以九十小刹那爲
T2251_.64.0192c02: 佛出世方有。此論刹那即是算數法。不可 T2251_.64.0192c03: 將生滅難也 T2251_.64.0192c04: 今且辨前踰繕那等 光爲答。頌疏爲別問。 T2251_.64.0192c05: 今云光爲正。對下今當字云且故
T2251_.64.0192c08: 微合生子微等。今何故七七合成。答。如 T2251_.64.0192c09: 外道者實唯極微生諸法。今瞿曇家依算數 T2251_.64.0192c10: 法。寄觀門以説之。謂以有方必有六方中 T2251_.64.0192c11: 間七分故。簡擇惠分析之從麁至細。漸漸 T2251_.64.0192c12: 去七分方至阿拏不能更析。若析之則 T2251_.64.0192c13: 成空不成色。由此理故集成時亦七七積 T2251_.64.0192c14: 集。是即但算數之法。約觀門非實事成也」
T2251_.64.0192c17: 少立極微名。從七波羅摩阿拏成一阿拏。 T2251_.64.0192c18: 即從七極微方成一微。舊語音訛故名阿 T2251_.64.0192c19: 耨。或極微者是邊際義。舊者謂方廣大莊嚴
T2251_.64.0192c28: 微故
T2251_.64.0193a04: 指横布二十四ニ至極。應自當知。然冠註者 T2251_.64.0193a05: 云。竪積太長。横布甚短。婆沙既云二十四節 T2251_.64.0193a06: 成一肘。恐是正者此何迷倒。謂横布甚短 T2251_.64.0193a07: 自當不思。故舊論。雜心。正理。顯宗竝云二 T2251_.64.0193a08: 十四指。然婆沙曰。二十四指節成一肘者。 T2251_.64.0193a09: 既置指言。其節字横字誤乎。或竝字乎。若 T2251_.64.0193a10: 不爾者指言徒然。然計肘量諸師各異。
T2251_.64.0193a15: 從之。建立略記云。一尺四寸也。惠運云。一 T2251_.64.0193a16: 尺二寸。婆沙十七音釋一尺八寸。頌疏亦一
T2251_.64.0193a19: 柳切。臂節也。此有二種。擧一肘一尺八寸。
T2251_.64.0193a24: 肘自肘本端至中指末是爲肘。又隨代代
T2251_.64.0193a27: 爲定○隋煬帝立斗尺秤準古立樣。餘親 T2251_.64.0193a28: 見之。唐朝御宇任世兩用不違古典。故唐
T2251_.64.0193b02: 無事不平。此則閻浮通用。豈止姬周古法。 T2251_.64.0193b03: 例如此方尺有種種異
T2251_.64.0193b06: 記竝鄭玄皆七尺曰仞。小雅四尺謂仞。倍謂 T2251_.64.0193b07: 尋。尋舒兩肱。或五尺曰尋。倍尋曰常也。
T2251_.64.0193b10: 用五尺歩法也
T2251_.64.0193b16: 由旬爲四十里。新家多以二里爲倶盧舍。 T2251_.64.0193b17: 十六里爲踰繕那。西天方俗不同。傳持者 T2251_.64.0193b18: 隨爲異。亦於譯時漢陳隋唐宋各斗尺法
T2251_.64.0193b21: 倶盧舍。所以者何。摩掲陀國其地平正去村 T2251_.64.0193b22: 雖近而不聞聲。北方高下アレハ遠猶聲及。是 T2251_.64.0193b23: 故北方倶盧舍大。準之摩掲陀國若十六里 T2251_.64.0193b24: 若四十里。北方倍即若三十二里若八十里。 T2251_.64.0193b25: 大智論曰。由旬三別。大八十里。中六十里。下 T2251_.64.0193b26: 四十里。謂中邊山川不同。致行里不等。具 T2251_.64.0193b27: 如稠林
T2251_.64.0193c03: 月。其一從月。其二從日。五年中間十二日。 T2251_.64.0193c04: 又九日。又六日。又三日。又十五日。此中日夜 T2251_.64.0193c05: 是其長短。月者分別三用。一者分別月。二 T2251_.64.0193c06: 分別十五日。三分別圓滿。日者分別夜日。 T2251_.64.0193c07: 分別夏冬秋節。分別年。是三用。從日得成 T2251_.64.0193c08: 閏月有兩者。一從月二從日。是潤月者。 T2251_.64.0193c09: 從月所作。四月日應作兩小月。一小月者。 T2251_.64.0193c10: 是第三半中。第二小月第七半中。一年之中 T2251_.64.0193c11: 應六小月。五月足少三十日。此三十日應補 T2251_.64.0193c12: 五年中。若不作小月則月圓不當時。是小 T2251_.64.0193c13: 月者從日所作。依世間説以三十牟休多 T2251_.64.0193c14: 決定是一日。夜分三十牟休多爲六十分。日 T2251_.64.0193c15: 行疾故五十九分。便周長餘一分。因是事 T2251_.64.0193c16: 故二月則長一日。又二月復長一日。乃至一 T2251_.64.0193c17: 年足長六日。如是五年則長一月。以是一 T2251_.64.0193c18: 月補五年中。是爲日家潤月。若不作潤者 T2251_.64.0193c19: 時節及年差壞不當。復次五年應兩潤月。第
T2251_.64.0193c23: 年而一潤。猶餘二千九百二十二分。五年 T2251_.64.0193c24: 而二潤乃少四千三百八十三分。如是多 T2251_.64.0193c25: 有餘有少。至十九年七潤。平均而無餘分。 T2251_.64.0193c26: 無減少也
T2251_.64.0194a04: 舊論。準彼唯是述六減相。未可知是頌。 T2251_.64.0194a05: 彼無故有頌言四字故。若攝前義應如論
T2251_.64.0194a08: 相。是引有頌以述釋前義。故問云何如是。 T2251_.64.0194a09: 不言依何知之。故非唯引證
T2251_.64.0194a13: 記三釋。第一爲勝。後二非也。第二釋空無 T2251_.64.0194a14: 別體者。豈唯空劫。第三同婆沙。今論與彼
T2251_.64.0194a18: 立中間劫。今不爾。別立爲中位。三次第別。 T2251_.64.0194a19: 彼唯在意明二十量故爲初。今爲別立故 T2251_.64.0194a20: 在成後釋
T2251_.64.0194a24: 爲趣壞。欲界全色少分爲界壞。次情非情 T2251_.64.0194a25: 門。與前二門互有寛狹。頌疏復有上更加 T2251_.64.0194a26: 界壞言。雖無正。顯諸本而於義無大失。然 T2251_.64.0194a27: 未攝文相趣也
T2251_.64.0194b01: 壞劫。麟云。此界中若不定業者。容後時受 T2251_.64.0194b02: 故。或全不受。若定業者他方受也。泰約業 T2251_.64.0194b03: 盡未盡。於盡有二。已墮者業盡命終。未墮 T2251_.64.0194b04: 者於此世修善。彼受業盡不於生也。寶述 T2251_.64.0194b05: 爲壞之相。彼生餘獄故。此獄即是壞。麟辨 T2251_.64.0194b06: 定不定業。三師竝爲是。各示一邊故。此 T2251_.64.0194b07: 中他方三千大千之餘也。大千一時成壞故。
T2251_.64.0194b13: 處何得有。有説由人業増上力有非情物。 T2251_.64.0194b14: 似傍生現乳酪等味作諸事業。問。人身今 T2251_.64.0194b15: 有八萬戸蟲。住持令身相續。彼時既缺。身 T2251_.64.0194b16: 云何存。答。爾時人身法爾住。如諸菩薩轉輪 T2251_.64.0194b17: 王身。雖無諸蟲而法爾住。論主不取可知。 T2251_.64.0194b18: 然正理師擧婆沙有説及雜心論主彼十一
T2251_.64.0194b23: 若壞時無極微者成時積何物成。有部 T2251_.64.0194b24: 積風成。風種子。準智度論劫火無灰。 T2251_.64.0194b25: 隨火起即盡。若有灰者灰是何物能壞。若 T2251_.64.0194b26: 有灰者即壞劫義不成也
T2251_.64.0194b29: 依處地居故。所依三輪先成。而九山八海等 T2251_.64.0194c01: 成。故不別云也
T2251_.64.0194c06: 十歳。次復百年復減十歳。次第漸減至餘
T2251_.64.0194c10: 可減二百六十歳乎。然今七十餘爲定命。 T2251_.64.0194c11: 是實百年減一歳。實順現事。因之思之。 T2251_.64.0194c12: 處處十言皆一字之誤也。未審可考。神泰 T2251_.64.0194c13: 疏云。然一中劫從十歳時上至八萬。於八 T2251_.64.0194c14: 萬歳於無量阿僧祇受多八萬歳。後從八
T2251_.64.0194c21: 五壞有情。五劫壞器。五劫成器。十五成有 T2251_.64.0194c22: 情。第三如是説者如今。而云別業難轉非
T2251_.64.0194c29: 以明。五蘊爲體。大乘即以二十四不相應 T2251_.64.0195a01: 中時爲體。婆沙有説爲色。簡彼等云唯。 T2251_.64.0195a02: 又決定義。不増不減唯五蘊爲體故
T2251_.64.0195a05: 又出法住經
T2251_.64.0195a10: 證理故立以解脱名。全非零落義名解脱
T2251_.64.0195a17: 八處忘失。如此大劫次第數至第六十處名
T2251_.64.0195a20: 二阿僧祇耶數時名一劫阿僧祇耶。問。今
T2251_.64.0195a23: 炳然。舊論對中間失云第六十。婆沙對後 T2251_.64.0195a24: 有八言五十二。竝是非錯誤。蓋梵本異耳。 T2251_.64.0195a25: 何故作異。誰可知異。若誦者異。若寫手殊。 T2251_.64.0195a26: 若引證本經阿僧祇有爲五十二。有爲第 T2251_.64.0195a27: 六十作此異。或經論皆悉無數次。義解者 T2251_.64.0195a28: 作缺中缺後之別。皡按。如舊論居最 T2251_.64.0195a29: 後爲盡理。既云無數。豈非顯數至極。亦 T2251_.64.0195b01: 諸經論中開示數廣大則并皆云無數劫。更 T2251_.64.0195b02: 不説餘名。故又解。如大乘花嚴阿僧祇品。 T2251_.64.0195b03: 雖百二十餘數而最後百餘處云阿僧祇。更 T2251_.64.0195b04: 有十數。今亦可爾。若爾如婆沙第五十二 T2251_.64.0195b05: 義也。問。此論列五十二類而云餘八。豈 T2251_.64.0195b06: 非此後。答。標六十數唯列五十二。其八種 T2251_.64.0195b07: 無之故云忘餘。中後豈可決
T2251_.64.0195b13: 有潤己無潤己。況彼二應擧二事。舊論
T2251_.64.0195b16: 所共見如此。復有餘人恒習大悲。於中 T2251_.64.0195b17: 無自利益。欣樂行利益他事。是故此可比。 T2251_.64.0195b18: 次科亦如是。今就省略。識者可知差別
T2251_.64.0195b26: T2251_.64.0195b27: [IMAGE] T2251_.64.0195b28: [IMAGE] T2251_.64.0195b29: [IMAGE] T2251_.64.0195c01: T2251_.64.0195c02: [IMAGE] T2251_.64.0195c03: [IMAGE] T2251_.64.0195c04: [IMAGE] T2251_.64.0195c05: [IMAGE] T2251_.64.0195c06: [IMAGE] T2251_.64.0195c07: [IMAGE] T2251_.64.0195c08: [IMAGE] T2251_.64.0195c09: [IMAGE] T2251_.64.0195c10: [IMAGE] T2251_.64.0195c11: [IMAGE] T2251_.64.0195c12: [IMAGE] T2251_.64.0195c13: [IMAGE] T2251_.64.0195c14: [IMAGE] T2251_.64.0195c15: [IMAGE] T2251_.64.0195c16: [IMAGE] T2251_.64.0195c17: [IMAGE] T2251_.64.0195c18: [IMAGE] T2251_.64.0195c19: [IMAGE] T2251_.64.0195c20: [IMAGE] T2251_.64.0195c21: [IMAGE] T2251_.64.0195c22: [IMAGE] T2251_.64.0195c23: [IMAGE] T2251_.64.0195c24: [IMAGE] T2251_.64.0195c25: [IMAGE] T2251_.64.0195c26: [IMAGE] T2251_.64.0195c27: [IMAGE] T2251_.64.0195c28: [IMAGE] T2251_.64.0195c29: [IMAGE] T2251_.64.0196a01: T2251_.64.0196a02: [IMAGE] T2251_.64.0196a03: [IMAGE] T2251_.64.0196a04: [IMAGE] T2251_.64.0196a05: [IMAGE] T2251_.64.0196a06: [IMAGE] T2251_.64.0196a07: [IMAGE] T2251_.64.0196a08: [IMAGE] T2251_.64.0196a09: [IMAGE] T2251_.64.0196a10: [IMAGE] T2251_.64.0196a11: [IMAGE] T2251_.64.0196a12: [IMAGE] T2251_.64.0196a13: [IMAGE]
T2251_.64.0196a17: 劫合爲賢劫。第一住劫已有四佛。餘劫餘佛
T2251_.64.0196a21: 葉佛。第九劫有釋迦。第十劫有彌勒。有曰。 T2251_.64.0196a22: 四佛竝第九劫。彌勒當賢劫第五佛也。問。 T2251_.64.0196a23: 長阿含云。毘婆尸佛人壽八萬時出世。尸棄 T2251_.64.0196a24: 佛人壽七萬歳時出世。毘舍浮佛人壽六萬歳 T2251_.64.0196a25: 時出世。留孫佛人壽四萬歳時出世。那 T2251_.64.0196a26: 含牟尼佛人壽三萬歳時出世。迦葉佛人壽 T2251_.64.0196a27: 二萬歳時出世。釋迦人壽一百歳時出世。彌 T2251_.64.0196a28: 勒佛人壽八萬歳時出世。豈前三佛同住劫。 T2251_.64.0196a29: 答。五濁經明。賢劫前四佛同出。第九住劫。或 T2251_.64.0196b01: 云。住劫中初五劫無佛。阿含經説佛出世時 T2251_.64.0196b02: 人壽長短不説同劫。亦不相違。麟云。即賢 T2251_.64.0196b03: 劫中四佛出世。以倶在此第九劫漸滅住中。 T2251_.64.0196b04: 又前八劫無佛出世。彌勒佛第九劫出。又准 T2251_.64.0196b05: 彌勒經。今劫是刀兵劫。又准此文。後十一劫 T2251_.64.0196b06: 更有九百九十六佛出世。時恐大促。新云。 T2251_.64.0196b07: 詳其賢劫似是風災劫。於六十四劫中此 T2251_.64.0196b08: 爲第一劫。總六十四劫爲一賢劫。於中千佛 T2251_.64.0196b09: 理亦可然。應更詳撿。大乘此別。智論第四
T2251_.64.0196b12: 人壽七萬歳時。第三人壽六萬歳時。第四人 T2251_.64.0196b13: 壽五萬歳時。第五人壽四萬歳時。第六人壽 T2251_.64.0196b14: 三萬歳時。第七人壽二萬歳時。第八人壽百
T2251_.64.0196b19: 能得道。何況人中不大樂。三十六種不淨 T2251_.64.0196b20: 易可教化。以是故人壽過八萬歳佛應出。 T2251_.64.0196b21: 是中人無病心樂故。人皆利根福徳。福徳利 T2251_.64.0196b22: 根故應易得道。復次師子鼓音王佛時人壽 T2251_.64.0196b23: 十萬歳。明王佛時人壽七百阿僧祇劫。阿彌 T2251_.64.0196b24: 陀佛國人壽無量阿僧祇劫。汝云何言過八
T2251_.64.0196b28: 不能具成佛所作故。謂一切佛出現世間。
T2251_.64.0196c02: 設出世爲佛事少故。於爾時佛不出世。經 T2251_.64.0196c03: 主於此作是釋言。五濁極増可化故豈 T2251_.64.0196c04: 不今世人減百歳。五濁雖増而有能辨入 T2251_.64.0196c05: 正決定。離染得果。佛唯爲此應出現世間。 T2251_.64.0196c06: 故彼所言非爲善釋。非百年位佛出世時。 T2251_.64.0196c07: 一切皆能遵崇聖教。入正決定得果。可言 T2251_.64.0196c08: 減百一分不能辨斯佛事。故無佛出。然 T2251_.64.0196c09: 於減百設佛出世。亦有一分能遵崇教等。 T2251_.64.0196c10: 如百年時佛何不出。若謂減百堪化有 T2251_.64.0196c11: 情極尠少故佛不出者。是則應説前所立因 T2251_.64.0196c12: 不能具成佛所作故。雖於減百五濁極増。 T2251_.64.0196c13: 不能具成佛所作事。由斯故佛不出世間。
T2251_.64.0196c16: 以化故不能具佛事。復經言。衆生愚蒙
T2251_.64.0196c19: 出世。彌勒増劫出世。答。釋迦願於惡劫教 T2251_.64.0196c20: 化。行苦行等。竝異彌勒。彌勒願好時教化。 T2251_.64.0196c21: 所以不説超劫。又釋迦衆生遭苦發心。樂 T2251_.64.0196c22: 即退敗。彌勒衆生樂即發心。苦即退敗。如倶 T2251_.64.0196c23: 胝耳樂妙樂具故。所以不同。見惡時出厭 T2251_.64.0196c24: 心深故。樂時出者欣心勝故
T2251_.64.0196c29: 加業濁除見濁。見由業起見故。文句四
T2251_.64.0197a09: 五百仙人在伊師迦山中修道。本是聲聞 T2251_.64.0197a10: 出無佛世。獼猴爲現佛弟子相。彼皆學之 T2251_.64.0197a11: 證獨覺果。何故彼如是爲先世聲聞。答。彼 T2251_.64.0197a12: 依今先説意派擧五百仙人事。故爾也。非 T2251_.64.0197a13: 爲盡理。今第二説依本經苦行文爲凡夫。
T2251_.64.0197a21: 礙。而現身不受教故亦不爲他説。念過去 T2251_.64.0197a22: 佛説法故應説法。或婆沙第十三説獨覺 T2251_.64.0197a23: 或忘失名句文身之不説法。次無慈悲 T2251_.64.0197a24: 彼第六説言獨覺無大悲故不説法。次無 T2251_.64.0197a25: 機。彼第五説言雖有佛聲聞所化。無 T2251_.64.0197a26: 獨覺所化有情故不説法。初亦言對佛聲
T2251_.64.0197a29: 獨覺應爲他三界出離説法。得四無礙解 T2251_.64.0197b01: 故。如佛世尊等。如諸薄地凡夫。第二准 T2251_.64.0197b02: 作量。第三意。婆沙中第十四説云。獨覺 T2251_.64.0197b03: 種性法應如是。雖得無礙解。而不樂説 T2251_.64.0197b04: 法。欲有饒益惟現神通。或但爲他授八齋 T2251_.64.0197b05: 戒。豈無慈悲而現通益他。量云。獨覺應非 T2251_.64.0197b06: 無慈悲。現通益他故。如佛世尊聲聞等。第 T2251_.64.0197b07: 四亦者對佛聲聞出世時有情。量云。獨覺 T2251_.64.0197b08: 可有所化機。爾時有情起有漏對治道故。 T2251_.64.0197b09: 如如來等出世時。光記皆許説法致救 T2251_.64.0197b10: 叙非也。第二中。光云逝機非也。今約 T2251_.64.0197b11: 名句文忘失故
T2251_.64.0197b14: 解。不願説法故。是同婆沙第十四説義
T2251_.64.0197b17: 沙第十一説。夫説正法皆爲破我。獨覺出 T2251_.64.0197b18: 世時。衆生著我堅固破故不説法。又第 T2251_.64.0197b19: 四説云。彼審觀察。設我説法彼即能入正 T2251_.64.0197b20: 定離性。得果離染及漏盡者。我亦當説。然 T2251_.64.0197b21: 不能如是。我何能唐捐其功耶。第三因者 T2251_.64.0197b22: 同婆沙第一説。彼曰。彼受寂靜樂獨處故
T2251_.64.0197b25: 擧此初後二義而破云。若自有能他有根 T2251_.64.0197b26: 欲。棄而不齊度。豈名有慈悲。是故如前 T2251_.64.0197b27: 釋爲善。今破云。雖無説希望。而現通以度 T2251_.64.0197b28: 不缺慈悲。又避攝衆者。對佛世尊等集 T2251_.64.0197b29: 衆説法。本樂閑寂故。若遭有縁人。或神通 T2251_.64.0197c01: 等化益。全非缺悲也
T2251_.64.0197c10: 雀。名阿育。正法治化。又復廣布我舍利。當 T2251_.64.0197c11: 造八萬四千法王之塔安樂無量衆生。準 T2251_.64.0197c12: 此經文。減末下八萬逈矣。皡案。阿育王性 T2251_.64.0197c13: 柔潤愍衆生弘正法等似輪王。故稱賛云 T2251_.64.0197c14: 輪王。如非實成就自在故成就七寶。故唯 T2251_.64.0197c15: 云輪王不云鐵輪也。又如吾邦今上帝稱 T2251_.64.0197c16: 金輪聖王
T2251_.64.0197c22: 即輪持業釋。由轉輪之王第三轉依主釋
T2251_.64.0197c27: 銅輪王除北狗盧及西倶陀尼。鐵輪王則唯 T2251_.64.0197c28: 贍部洲。夫輪王者。將即大位。隨福所感有 T2251_.64.0197c29: 大輪寶浮空來應。咸有金銀銅鐵異。境乃 T2251_.64.0198a01: 四三二一之差。因其先瑞即以爲號。此 T2251_.64.0198a02: 四輪住處唯此贍部洲地。餘三洲何故不出。 T2251_.64.0198a03: 以餘三洲壽量決定千與五百二百五十故。 T2251_.64.0198a04: 無無量八萬等故
T2251_.64.0198a11: 色具足。天金所造非世所有。輪徑丈四。是則
T2251_.64.0198a15: 三第三説四輪王。或是別部誦。衆録附小 T2251_.64.0198a16: 乘。有人云非必小乘誦者臆度未見經本 T2251_.64.0198a17: 之失。若契經中。設準例説何云就勝但説 T2251_.64.0198a18: 金輪
T2251_.64.0198a23: 舍。王二洲者有銅鐵寶。其量正等二倶盧 T2251_.64.0198a24: 舍。有鐵輪寶。其量正等一倶盧舍。如四輪 T2251_.64.0198a25: 寶有此差別。應知餘寶亦有差別。謂王四 T2251_.64.0198a26: 洲者餘寶最勝。乃至王一洲者餘寶最劣。 T2251_.64.0198a27: 準之餘三輪王亦成就七寶。但有勝劣。又
T2251_.64.0198b03: 順化。各自願教勅我等。王三洲者遣使 T2251_.64.0198b04: 往然後從化王二洲者興師現威後從化。 T2251_.64.0198b05: 王一洲者便自往彼奮識揮刃。然後從化。 T2251_.64.0198b06: 珠林云。論云鐵輪有二百五十輻銅輪有五 T2251_.64.0198b07: 百輻。銀輪有七百五十輻。金輪有千輻輪。 T2251_.64.0198b08: 鮮本云。此王定是轉金輪王。轉餘輪王。正理。 T2251_.64.0198b09: 顯宗亦然。舊論云。此王必是輪王。若餘轉 T2251_.64.0198b10: 輪王生亦爾。明本同今。隨義竝通
T2251_.64.0198b13: 無有二竝出世間。如舍利子尚無竝出。況 T2251_.64.0198b14: 麟角喩勝彼多倍
T2251_.64.0198b17: 無是處。若世中有一轉輪王治者。必有是 T2251_.64.0198b18: 處。阿若世中有二如來者。終無是處。若 T2251_.64.0198b19: 世中有一如來者。必有是處。此中無道理 T2251_.64.0198b20: 曰無處。無其位曰無位。無可某時云非 T2251_.64.0198b21: 前非後。總言無道理亦不可爲言論也。
T2251_.64.0198b24: 經部十方界多佛出世。大乘同經部而大破
T2251_.64.0198c03: 對今佛有二如來。於現在無二。今但現在 T2251_.64.0198c04: 文。故彼未佛印決文云。過去三耶三佛與我 T2251_.64.0198c05: 等。未來三耶三佛與我等。欲使現在有二 T2251_.64.0198c06: 佛出世無有是處
T2251_.64.0198c09: 爲千世界。於千世界中。我得自在。亦知彼 T2251_.64.0198c10: 彼處。無有晝夜。三藏中千世界言。或呼大
T2251_.64.0198c17: 作
T2251_.64.0198c21:
T2251_.64.0198c24: 足。從東方來而在殿前。非人所造。去地七 T2251_.64.0198c25: 仞漸漸至王前。是時輪寶迴向東方。聖王亦 T2251_.64.0198c26: 從輪寶去。栗散王及人民皆悉迎。又聖王 T2251_.64.0198c27: 在殿上。時象寶從南方來。而有六牙。衣毛 T2251_.64.0198c28: 極白七處齊整。皆以金銀珍寶飾之。飛行 T2251_.64.0198c29: 虚空。聖王清旦乘此象寶遊四洲外治化 T2251_.64.0199a01: T2251_.64.0199a02: [IMAGE] T2251_.64.0199a03: [IMAGE] T2251_.64.0199a04: [IMAGE] T2251_.64.0199a05: [IMAGE] T2251_.64.0199a06: [IMAGE] T2251_.64.0199a07: [IMAGE] T2251_.64.0199a08: [IMAGE] T2251_.64.0199a09: [IMAGE] T2251_.64.0199a10: [IMAGE] T2251_.64.0199a11: [IMAGE] T2251_.64.0199a12: [IMAGE] T2251_.64.0199a13: [IMAGE] T2251_.64.0199b14: 人民。又馬寶從西方來。毛衣極青。行不移 T2251_.64.0199b15: 動。飛行空。王乘此馬經四天下治化人 T2251_.64.0199b16: 民。又珠寶從東方來。有八角。四面大 T2251_.64.0199b17: 光。長一尺六寸。王夜半集四部之衆。以此 T2251_.64.0199b18: 寶置高幢頭光照十二由旬。又玉女寶現。 T2251_.64.0199b19: 顏貌端正。面如桃華色。不長不短。不白 T2251_.64.0199b20: 不黒。口氣如優鉢摩草香。身作栴檀香。恒 T2251_.64.0199b21: 侍從轉輪聖王。又居士寶出現。身體紅色。高 T2251_.64.0199b22: 才智達。無事不閑。又得天眼通。白王言。若 T2251_.64.0199b23: 王須金銀珍寶盡當倶給。王欲試此。度水 T2251_.64.0199b24: 未至彼岸。便語居士言。我今欲須珍寶。 T2251_.64.0199b25: 居士即前長跪叉手向水尋時水中七寶涌 T2251_.64.0199b26: 出。又典兵寶自然來應。聰明蓋世預知人 T2251_.64.0199b27: 情。身體紅色。至王處白言。若王欲須兵衆。 T2251_.64.0199b28: 正爾給辨。進止之宜不失時節。隨王所念
T2251_.64.0199c15: 得寶名
T2251_.64.0199c19: 文云乘自業。又解。今文義通禀受於自業之 T2251_.64.0199c20: 生。故舊論云。此人若受生餘人由自宿業 T2251_.64.0199c21: 生。受言當禀。由言當乘
T2251_.64.0199c26: 了不隱昧。三極圓滿無減缺。雜含讃滅 T2251_.64.0199c27: 後百年鐵輪王阿育王頌曰。七寶自投四八 T2251_.64.0199c28: 光瑩
T2251_.64.0199d15: 作固誤也。舊論頌曰。由財顧守田。長行 T2251_.64.0199d16: 共顧此人爲守田主。別行本頌亦作顧。 T2251_.64.0199d17: 廣韻雇古慕切。音顧。相承備爲雇賃字。集韻 T2251_.64.0199d18: 傭也。韻會通作顧
T2251_.64.0199d24: 猖狂 應音云。齒楊切。謂變易情性也。亦
T2251_.64.0199d28: 稱衡也。量斗斛也。正理三十二音釋。銓衡也。 T2251_.64.0199d29: 量量度也
T2251_.64.0200a03: 瑜伽第二云大等意。倫記一之下云。摩訶三 T2251_.64.0200a04: 摩多此云大等意。大衆齊等意樂共同立以 T2251_.64.0200a05: 爲尊者。按三摩是等梵。爲共許王蓋義翻」
T2251_.64.0200a09: 劫中有十九減。最初減終刀病災起。次第二 T2251_.64.0200a10: 疾。次第三飢。至第四減復刀等起。故婆沙
T2251_.64.0200a13: 漸増壽量。爾時名爲度刀兵劫。疾軌各復
T2251_.64.0200a19: 如是義。而麟記皆云十歳言相續起者誤
T2251_.64.0200a22: 倶舍説小三災皆於十歳時起。仍別劫生。今 T2251_.64.0200a23: 者大乘同於一劫。三十二十十歳之時起。劍 T2251_.64.0200a24: 疾刀如次不同。倫記全同。劫初章亦爾。是 T2251_.64.0200a25: 伽第二卷明説也
T2251_.64.0200a28: 疫釋名疫役也。言有鬼行役也。即疫癘鬼
T2251_.64.0200b02: 顯宗竝從幾何。答。字典云。按説文飢饑二 T2251_.64.0200b03: 字。飢訓餓。居夷切。饑訓穀不熟。居衣切。汪 T2251_.64.0200b04: 來虞方伯説。饑饉之饑從幾飢渇之飢從几。 T2251_.64.0200b05: 諸韻書倶分別支微兩韻。止集韻飢字訓。或 T2251_.64.0200b06: 從幾。經傳頗通用。長箋云。近代喜茂密者 T2251_.64.0200b07: 通作饑。趨簡便者通作飢。遂成兩謬。經傳
T2251_.64.0200b18: 乘。瑜伽第二全倒饑疾刀次。答。二十住劫 T2251_.64.0200b19: 有十九減。則六三災。又一災。輪轉起故。約 T2251_.64.0200b20: 初三。若第二減爲初。若第三減爲初。若逆 T2251_.64.0200b21: 次説。若隔越示故有此異。又解。諸經論異 T2251_.64.0200b22: 説。不可必和會求所以
T2251_.64.0200b25: 正。對下心故。圓暉不斷義非也。爲言第四 T2251_.64.0200b26: 轉絶於縈纒。彼諸染爲縁。瞋増盛故。故特
T2251_.64.0200b29: 轉増上。然光記云。邪法諸惡法。應知此時亦 T2251_.64.0200c01: 起餘惑。從強過重偏説貪瞋者非也 T2251_.64.0200c02: 騁狂 騁顯宗如今。婆沙。正理并鮮本作 T2251_.64.0200c03: 逞 正韻曰騁丑郢切。音逞。又逞丑郢切。音 T2251_.64.0200c04: 騁。音同寫手致異。其義別。騁玉篇直馳也。
T2251_.64.0200c07: 爾。字書未見。按正理。顯宗曰凶狂。凶虚容 T2251_.64.0200c08: 切。説文象地穿交陷其中。徐曰。惡不可居 T2251_.64.0200c09: 地。象地之塹也。惡可陷人也。晋語註亦
T2251_.64.0200c19: 煮汁飮之。以此自活。是名白骨飢餓。樓 T2251_.64.0200c20: 炭。起世及因本唯有白骨。準長含是經説。 T2251_.64.0200c21: 故雖婆沙無。論主加此一句
T2251_.64.0200c24: 誤也。籌者其長四寸見付法藏經。今傳籌者 T2251_.64.0200c25: 似和邦番板
T2251_.64.0201a05: 持來。此果堪爲藥分。功用極多。如此土人
T2251_.64.0201a08: 痛。薄拘羅爾時作一貧人。見病比丘施一 T2251_.64.0201a09: 訶梨勒果。比丘服訖病即除愈。縁施藥故九 T2251_.64.0201a10: 十一劫天上人中受福快樂未曾有病。又五 T2251_.64.0201a11: 百弟子經及分別功徳論有此薄拘羅因縁。
T2251_.64.0201a14: 摩勒。呵梨勒子熟時其味最美。不辛不苦
T2251_.64.0201a19: 一定處衆生下散上集。故名散集劫。是釋 T2251_.64.0201a20: 災總名也
T2251_.64.0201a25: 至遍淨天。周遍大雨純雨熱灰。其水沸涌煎 T2251_.64.0201a26: 熬。天上諸天宮殿皆悉消盡。風災中云。其後 T2251_.64.0201a27: 久久有大風起名曰大佉伽。其風四布吹
T2251_.64.0201b01: 已上爲霖爾雅久雨謂之淫。淫謂之霖。南 T2251_.64.0201b02: 山戒疏云。滯雨多者名爲淫雨。滯書多者名 T2251_.64.0201b03: 爲書淫
T2251_.64.0201b06: 方風。是初二也
T2251_.64.0201b12: 三者節子。四者疐子。五者子子。是爲五種 T2251_.64.0201b13: 子。以此因縁世間有五種子出。彼音釋。疐 T2251_.64.0201b14: 都計反與蔕同。謂脱葉之處也。又増一三
T2251_.64.0201b17: 者莖子。三者華子。四果子。五者枝子。及餘所 T2251_.64.0201b18: 生之種子。是謂五種子。皆是他方刹土風吹 T2251_.64.0201b19: 使來取用作種。有云。長含化地部所誦本。 T2251_.64.0201b20: 此品言有餘部説。皆合長含。増一大衆部 T2251_.64.0201b21: 所誦本。今他方吹來二部同作此説。學者 T2251_.64.0201b22: 擇焉
T2251_.64.0201b25: 釋直約徳句。亦無妨
T2251_.64.0201b28: 用。支本作枝。説文去竹之枝也。通肢時支 T2251_.64.0201b29: 體也。然支枝兩字無名器也。蓋本作支。與 T2251_.64.0201c01: 章移切音通。類篇字林縴。挽舟繩
T2251_.64.0201c08: 起長等覺如樹蟻等行列無過。光記爲行 T2251_.64.0201c09: 歩是迂迴。等者等樹等 T2251_.64.0201c10: 待多所依合 光記二釋。初釋衣與縷和合。 T2251_.64.0201c11: 後唯縷縷和合。後釋爲正
T2251_.64.0201c18: 所由爲本非也。第三釋業用爲業句。背 T2251_.64.0201c19: 彼宗取捨屈伸行爲業句故
T2251_.64.0201c22: 應有。色觸及事等。準彼以遠近燒照不同 T2251_.64.0201c23: 爲所以。成色觸差別立火光而破彼別常。 T2251_.64.0201c24: 謂有遠近是色差別。有燒照是觸滑澁輕 T2251_.64.0201c25: 重等類。光記三釋竝非也。初釋似是非 T2251_.64.0201c26: 是。遠近令互燒照觸色四故。第二釋於遠 T2251_.64.0201c27: 近等六種中。亦一一辨差別穿中之至矣。第 T2251_.64.0201c28: 三釋爲六種三對不同。而差別言直爲不同
T2251_.64.0202a06: 微非根得。孫微已上方是根得。或如眼等。
T2251_.64.0202a11: 約觀察
T2251_.64.0202a16: 堅濕煗動。地水火三。對青色等倶眼所見 T2251_.64.0202a17: 准前可責。故知無實地水火風與堅濕等 T2251_.64.0202a18: 各別有性。光記眼身縁四大有二義。初
T2251_.64.0202a24: 光記爲二物曰。毛作何毛。作白色。
T2251_.64.0202a29: 也。字彙細毛布也。南史云。高昌國有草。實 T2251_.64.0202b01: 如繭。繭中絲如細纑。名曰白子。國人取 T2251_.64.0202b02: 織以爲布。甚軟白。首楞嚴云劫波羅天花 T2251_.64.0202b03: 巾是也。爲一物爲二物竝無巨害。依舊 T2251_.64.0202b04: 論文勢乃似爲二物。又光記釋等言。後釋 T2251_.64.0202b05: 等香味觸大非也前釋爲好矣
T2251_.64.0202b11: 相似。故彼覺起。故知形色外無別地大等。 T2251_.64.0202b12: 行伍舊論作色行。彼約同顯色列。此只約 T2251_.64.0202b13: 行列。伍五人爲伍。説文云。相參伍也。三相 T2251_.64.0202b14: 參爲參。五相伍爲伍。今行列相參爲行伍。
T2251_.64.0202b17: 文相。未曉義旨。又釋行伍有三釋。後二大 T2251_.64.0202b18: 非也。前釋似無失。而其意不是也
T2251_.64.0202b26: 定於彼般涅槃故。於彼無災
T2251_.64.0202c02: 説者第四禪地不定相續。隨彼天生宮殿倶 T2251_.64.0202c03: 起若天命終彼亦倶沒。問。婆沙破之云。 T2251_.64.0202c04: 應無有情共器業故何通。答。論文已云 T2251_.64.0202c05: 無總地形。以通彼。謂彼天處一一別業 T2251_.64.0202c06: 感無共業總地。故舊論云。第四定不共一地 T2251_.64.0202c07: 相應。云何各別地住與他不共。譬如衆星 T2251_.64.0202c08: 云云如今。然光記未曉論文已有通。妄謂 T2251_.64.0202c09: 臆度致通者非也
T2251_.64.0202c16: T2251_.64.0202c17: T2251_.64.0202c18: T2251_.64.0202c19: 豐山上毛沙門快道撰 T2251_.64.0202c20: 業品第四之一
T2251_.64.0202c27: 義。一有作用故。是語業。二有行動故。是身 T2251_.64.0202c28: 業。三有作造故。是意業。果必由因。故世品 T2251_.64.0202c29: 次明。因有業惑。業勝惑故先明業。由此雜
T2251_.64.0203a10: 世別者 世是總也。別謂差別。正理三十三
T2251_.64.0203a15: 教。違理者。既云所屬聲。依作法不問同 T2251_.64.0203a16: 別。必竝存能所。何不思惟作法事別違教 T2251_.64.0203a17: 者。今光釋云。若世之別顯別屬總。既於同
T2251_.64.0203a24: 論曰。若世間多種差別。皆從業生。既差別言 T2251_.64.0203a25: 屬果故。若差別屬因。何得次徴。又若爾 T2251_.64.0203a26: 於文闕所起法故。若果別必由業有差別。 T2251_.64.0203a27: 復此文八字作句。對前非由等八字句初釋
T2251_.64.0203b01: 欝金 應音云。此是樹名。出罽賓國。其花黄 T2251_.64.0203b02: 色。取花安置一處。待爛壓取汁。以物和 T2251_.64.0203b03: 之爲香。花粕猶有香氣。亦用爲香也。本草
T2251_.64.0203b07: 業釋後唯爲善業。亦持業釋。而以人天別 T2251_.64.0203b08: 之。今云。第二釋順文會義。故論總説業 T2251_.64.0203b09: 類如是。云彼所招故。是順文也。今由業差 T2251_.64.0203b10: 別。以示果不同。是爲會義
T2251_.64.0203b14: 知業。本事經一法品云。業自性者。或思業。
T2251_.64.0203b23: 能表。離身及意有色表思業故。立身業 T2251_.64.0203b24: 名從所依。語業約自性。意業隨等起。由此
T2251_.64.0203b29: 主釋。此中一切業。皆意等起故者。舊論云。意 T2251_.64.0203c01: 所起故。是問故如是云一切。統遠近故。答 T2251_.64.0203c02: 依等起立意業名等是倶有相應義。起是 T2251_.64.0203c03: 能起。思業與意等相應能起身語。故名意 T2251_.64.0203c04: 業。是一分隣近釋。故等起言。唯能等起雖 T2251_.64.0203c05: 通意思。而正在思。論曰身語是思所等起
T2251_.64.0203c12: 下釋下兩句有三。一開二標三數。二謂即 T2251_.64.0203c13: 下列名。三如何下辨爲三由。此有五。一問。 T2251_.64.0203c14: 二反答。三。四婆沙師答。五今文是也。然光 T2251_.64.0203c15: 記前云釋下兩句。又今云釋兩句。而釋然 T2251_.64.0203c16: 義。竝皆不順論意也
T2251_.64.0203c19: 意業。於意業體是思故無有表無表。於色 T2251_.64.0203c20: 立表無表故。論唯問身語二自性。答諸業
T2251_.64.0203c25: 無彼相故。謂能表示故名爲表。表示自心 T2251_.64.0203c26: 令他知故。思無此事故不名表。由此但
T2251_.64.0204a07: 但發善・染汚・無記法現行意表業。故有意 T2251_.64.0204a08: 表。其此意表發無表者。唯是善性。菩薩亦 T2251_.64.0204a09: 成。唯有三支。依業道故。除染無記。業増上 T2251_.64.0204a10: 者。便發無表。餘則不然。有義。不善亦有無
T2251_.64.0204a14: 基師意立無表爲勝。成實宗尚立之。證諸
T2251_.64.0204a17: 故。而破冠註。今云。還謬也
T2251_.64.0204a22: 言非論主表不信。以顯宗如今言許故。今 T2251_.64.0204a23: 云不爾。此二許字竝表不信論主朋經部
T2251_.64.0204a26: 顯別有形實體。亦言對前破行動。謂行動 T2251_.64.0204a27: 非實。形亦非實
T2251_.64.0204b02: 也別起故異經部。身形故異正量部
T2251_.64.0204b05: 二。此初破所立動爲身表。釋第二三句及 T2251_.64.0204b06: 第四句有刹那故此有六。初正破而釋頌
T2251_.64.0204b13: 正量部立身及山等非有刹那。故於前因 T2251_.64.0204b14: 有有體全分他隨一不成。不遍有法身表 T2251_.64.0204b15: 故
T2251_.64.0204b18: 正通。此中初標宗。二後必盡故者。擧頌爲 T2251_.64.0204b19: 因。三謂有下釋後盡由。四滅既下結成刹 T2251_.64.0204b20: 那滅義。釋後盡由中。有標徴釋結四。光記 T2251_.64.0204b21: 釋謂有等云。論主復顯滅不待因者誤也。
T2251_.64.0204b24: 諸有爲法滅不由因。何以故。因縁者爲生 T2251_.64.0204b25: 有法。滅非有法。若非有此因何所作。此滅 T2251_.64.0204b26: 既無所有。故不須因。如是長行釋意。何云 T2251_.64.0204b27: 復釋。此中無非果故因。光記有三釋。第三爲
T2251_.64.0204c05: 滅初非滅。故致此破
T2251_.64.0204c12: 二定無下叙量勝劣。三故非下結成。二十
T2251_.64.0204c17: 下正量答。三應共下論主勸徴令自滅有 T2251_.64.0204c18: 三。初總勸示。待因不待因曰共。二如是下 T2251_.64.0204c19: 雙關徴。風手等喩但令喩後關。以是共許
T2251_.64.0204c22: 相應故燈滅。與手相應故鈴聲滅。三故此下 T2251_.64.0204c23: 結現量不定。令由比量。謂汝如火合待 T2251_.64.0204c24: 因。如風手合不待客因。如是現量不定。 T2251_.64.0204c25: 故決成此滅不待因否者。應由比量。故舊
T2251_.64.0204c29: 定爲不待因未可
T2251_.64.0205a03: 先牒計。應一切下破有三。初令一切滅有 T2251_.64.0205a04: 客因。顯自教違失。比量云。汝一切滅應 T2251_.64.0205a05: 皆待因。有爲法攝故。如諸生法。若不他比
T2251_.64.0205a10: 破轉爲一切滅待因則違現量。覺等自滅 T2251_.64.0205a11: 自元共許法故。三故薪下結正義
T2251_.64.0205a14: 論異計。二雙破餘二計。此即初也。初擧計。 T2251_.64.0205a15: 後彼亦下破有三。初不倶破。二若復下了不 T2251_.64.0205a16: 了相違失。即以生滅。生時明了生不明 T2251_.64.0205a17: 了。而滅時何可不了覺滅明了覺。有位者住 T2251_.64.0205a18: 異二相位。同類者。顯非別法唯能所滅。同 T2251_.64.0205a19: 若覺若聲
T2251_.64.0205a22: 爾自本所許客因義便應止息。光三釋。第
T2251_.64.0205a26: 釋三。二或即下破二家救。三設於下從計徴 T2251_.64.0205a27: 破。四若爾下正量。五由事下論主通。六故 T2251_.64.0205a28: 無下結立破。七然於下釋通疑妨。八既由下 T2251_.64.0205a29: 結無歸本宗
T2251_.64.0205b03: 或似。論文異前言生下中滅下中。顯如次
T2251_.64.0205b07: 前後相似非也
T2251_.64.0205b12: 釋第七句。二若謂下出二根取過。釋第八 T2251_.64.0205b13: 句三又諸下破別形微。釋第九句。初中亦 T2251_.64.0205b14: 有三。初總非實形。二謂顯下別示假相。此 T2251_.64.0205b15: 先具叙長等假相。次所餘下例顯高下正不
T2251_.64.0205b18: 實
T2251_.64.0205b21: 正出其過示正義。二有部救。三論主破。此 T2251_.64.0205b22: 即初也。於中有二。初辨過有標釋結由四。 T2251_.64.0205b23: 後然如下示正義。此意。前五根必各不共 T2251_.64.0205b24: 縁故。必唯縁實色。若一色二根取爲過失。 T2251_.64.0205b25: 若意識廣縁故縁一切假實法。故意根取是
T2251_.64.0205b28: 色前五識不縁。故云疎。然未得論旨。若論 T2251_.64.0205b29: 主叙自義。實是應疎。而今令破有部長等 T2251_.64.0205c01: 是眼所見。何得云疎。次破正理爲是 T2251_.64.0205c02: 也
T2251_.64.0205c05: 下遮一色二根取。四如見下示喩
T2251_.64.0205c08: 喩。自下定不定言爲要。二無觸下約不定 T2251_.64.0205c09: 觸形。三若觸下許不定餘。先擧彼救 T2251_.64.0205c10: 意。後顯色下破有二。初例破顯色。後或應 T2251_.64.0205c11: 下例顯不定了形。四而實下結非。而實 T2251_.64.0205c12: 者。是實義。道理無如是。故言而實不然。光
T2251_.64.0205c15: 不成句。彼是義不然當此不應説句也
T2251_.64.0205c18: 多實體。三是故總結。此中光記約左右正倒 T2251_.64.0205c19: 馬牛等多處多體非也。以左右正倒非一 T2251_.64.0205c20: 見故。必有前後故。顯色釋義亦誤也。寶
T2251_.64.0205c23: 也。錦糸長短圓方。豈是不形色。非取邪正 T2251_.64.0205c24: 等相貌及顯色也
T2251_.64.0205c27: 對必實微。二然無下破長等實微。三故即下 T2251_.64.0205c28: 結示長等假相
T2251_.64.0206a03: 取。若一極微非長等形者。衆微聚集亦應
T2251_.64.0206a07: 唯下破有四。初總責不極。唯自許言朋黨。
T2251_.64.0206a14: 色。四云何下正遮彼執
T2251_.64.0206a17: 初指前説。二説喩。三形依下合法
T2251_.64.0206a20: 經部。以闇下經部通爲三。初正通。二如 T2251_.64.0206a21: 於下説喩令曉。三理必下示應理。不知 T2251_.64.0206a22: 別相。光二釋第二爲眼非也。不了顯形者。
T2251_.64.0206a25: 以上來形唯意縁故。竝違所明故
T2251_.64.0206b02: 下明三業爲二。初明身業。後例語意。初中
T2251_.64.0206b08: 文可知
T2251_.64.0206b11: 通。初奪會。後説許下與會。謂設許有身語 T2251_.64.0206b12: 表色。此表不能自起性鈍故。由何起耶。謂
T2251_.64.0206b20: 處亦如是。意是内入處者。若心意識非色不 T2251_.64.0206b21: 可見無對。色外入處四大造可見有對。聲香 T2251_.64.0206b22: 味四大造不可見有對。觸外入處者。四大及 T2251_.64.0206b23: 四大造色。不可見有對。法外入處者。十一入
T2251_.64.0206b26: 檢餘經。此經次下別出故
T2251_.64.0206b29: 去未來現在彼色不生愛恚。如是受想行識 T2251_.64.0206c01: 無漏非受彼識。若過去未來現在不生愛 T2251_.64.0206c02: 恚。是名無漏法
T2251_.64.0206c06: 若坐。若眠。若覺。若晝。若夜。其福常生。轉増
T2251_.64.0206c09: 具。三施新淨妙衣。四施房中衆朝粥等 T2251_.64.0206c10: 七出世間福者。一聞如來及聖弟子遊某處 T2251_.64.0206c11: 已極歡喜。二聞如來及聖弟子欲從彼至 T2251_.64.0206c12: 此極歡喜。三聞如來及弟子已從彼至此歡 T2251_.64.0206c13: 喜。四躬往奉見。五禮敬供養。六受三自歸。 T2251_.64.0206c14: 七於佛法僧中受禁戒。毘那耶四十六言
T2251_.64.0206c17: 釋。後爲勝。順契經故
T2251_.64.0206c20: 是加行攝非業道。未能正作彼所作故。彼 T2251_.64.0206c21: 便人正作殺等事已時。前能教者身口表業 T2251_.64.0206c22: 性無異變。但表業性故。若別有無表便作 T2251_.64.0206c23: 殺已。無表來入能教者身中。故成業道
T2251_.64.0206c28: 指南
T2251_.64.0207a04: 云。在定不可語無正語也 身不運動行 T2251_.64.0207a05: 禮佛等無正語也。不乞食等無正命也。 T2251_.64.0207a06: 既在定中説正語等三。以在定中有正語 T2251_.64.0207a07: 等三無表色。出定之後。能起三正。不起三 T2251_.64.0207a08: 邪故。於定中説正語等。此於因上立果 T2251_.64.0207a09: 名。故因即無表色。果即正語等也
T2251_.64.0207a12: 爲正見修習。滿足正志正方便正念正定。前 T2251_.64.0207a13: 説正語正業正命清淨修習滿足。是名修習
T2251_.64.0207a17: 愛結縛正無間等究竟苦邊故 T2251_.64.0207a18: 堤塘 光寶頌疏如是。應音作隄塘。曰古文 T2251_.64.0207a19: 同都奚切。下徒郎切。説文隄塘也。爾雅隄 T2251_.64.0207a20: 謂之梁。李巡曰。隄防也。障也。漢書無隄之 T2251_.64.0207a21: 與。韋昭曰。積土爲封限也。舊論曰。經中説 T2251_.64.0207a22: 遠離戒名塘能遮邪戒。今意。戒法能防遮 T2251_.64.0207a23: 過非長時相續。如提塘能防遮邪洪水
T2251_.64.0207a26: 生受内覺。若苦若樂不苦不樂。耳鼻舌身 T2251_.64.0207a27: 意ト法ト意識ト意觸。意觸因縁生受内覺。若 T2251_.64.0207a28: 苦若樂不苦不樂。世俗者是名有漏法。云何 T2251_.64.0207a29: 無漏法。謂出世間意ト若法ト意識ト意觸。意 T2251_.64.0207b01: 觸因縁生受内覺。若苦若樂不苦不樂。出世 T2251_.64.0207b02: 間者是名無漏法。今意言。既十八界總名 T2251_.64.0207b03: 有漏。於中簡別後三界爲無漏。無無學身 T2251_.64.0207b04: 中等簡別。故一切前十五界唯是有漏。何
T2251_.64.0207b08: 檢之失也
T2251_.64.0207b11: 何但總不説十五界有漏。而一一差別説
T2251_.64.0207b14: 漏是取。心覆藏。聲香味觸法有漏是取。心覆
T2251_.64.0207b17: 經。栽廣韻祖才切。説文草木之殖曰栽。又 T2251_.64.0207b18: 種也應音云。栽子來切。栽植也。今時名草
T2251_.64.0207b21: 曰根栽。依此等文。是根本種義是栽義覆
T2251_.64.0207b24: 依。有漏色能與心爲根本覆障所依。故云 T2251_.64.0207b25: 栽覆事。光記兩釋。初事爲所縁事非也。後
T2251_.64.0207b28: 先軌範師 四諦論曰經部師 T2251_.64.0207b29: 由法爾力 有四。觀對。作用。證誠。法爾。
T2251_.64.0207c07: 四諦論曰。如汝受用施主施物由受者功徳 T2251_.64.0207c08: 被利益故。今合作文。光記兩釋誤也
T2251_.64.0207c12: 生説名相續。即此相續於後後時。別別而生 T2251_.64.0207c13: 説名轉變。即此無間能生果時。功力勝前
T2251_.64.0207c20: 論者。汝無表論者宗於無依福業。唯心隨喜
T2251_.64.0207c23: 業。云何得有無教。正理如今云無表論者。 T2251_.64.0207c24: 顯宗無此四字。直有下文。光三釋。第一爲 T2251_.64.0207c25: 善。順顯宗救。會舊論故寶釋同第一也。 T2251_.64.0207c26: 新舊兩論何應是誤。而各有一理。今無表諍 T2251_.64.0207c27: 故云無表論者。又以無依福中無有表業 T2251_.64.0207c28: 爲。故云説有教。謂汝有表論者於無作 T2251_.64.0207c29: 既無表業。無所依表何有能依無表
T2251_.64.0208a06: 無量心定。身證此定。入林中住
T2251_.64.0208a09: 別。此四中第一能發思名業。亦名道。經部
T2251_.64.0208a12: 爲正。第二釋道名爲自果名。唯業名爲因。 T2251_.64.0208a13: 是別體依主。第三於因中所發身語亦名業 T2251_.64.0208a14: 亦名道持業。今取爲果名。第四於因中業 T2251_.64.0208a15: 與道相違釋。此思種以二法爲所有名業 T2251_.64.0208a16: 道。如菩薩有財釋。此後三釋竝非也
T2251_.64.0208a21: 不爾。若爾應作業道。實作殺思故。今論 T2251_.64.0208a22: 不約闇夜。唯據誤不誤未害已害。故下言
T2251_.64.0208a26: 不成。是亦約假説。未曉論文依誤不誤
T2251_.64.0208a29: 故成業道。今不爾。故無夜簡別。可知光記
T2251_.64.0208b06: 此別法異於二依。能行人生。此義不生愛
T2251_.64.0208b12: 主自義解許猶非也
T2251_.64.0208b21: 樂。此義用爲依止。作持業釋。現思雖得。持
T2251_.64.0208b26: 未詳。近世湛惠法。住竝取第二釋。同寶疏 T2251_.64.0208b27: 頌疏故。是未見義旨。唯依人多誤也
T2251_.64.0208c05: 師通釋也
T2251_.64.0208c09: 云寶師判談實爲精當。今正理。顯宗。其文 T2251_.64.0208c10: 義潔白。何求他爲
T2251_.64.0208c13: 因。親生第二念已去無表。故第五轉聲。二 T2251_.64.0208c14: 現在依身四大種。現言顯同時。是但爲依。 T2251_.64.0208c15: 無表依彼相續故。是依因。相續依。第七轉 T2251_.64.0208c16: 聲。此二依具足。無表分起。轉隨轉因者。顯
T2251_.64.0208c19: 能引發。地但爲依。準此轉是起義。轉之因 T2251_.64.0208c20: 故名轉因。又此論云無表得起。舊論云作 T2251_.64.0208c21: 此生依止。無表生起名轉。轉之因。隨轉因。 T2251_.64.0208c22: 舊論云相續依止。無表念念不絶爲相續。 T2251_.64.0208c23: 相續之依止。今亦無表隨彼大相續轉故。隨
T2251_.64.0208c27: 無表二依故別也。若初釋爲正者。無無表 T2251_.64.0208c28: 時。豈不現身大相續
T2251_.64.0209a02: 通途表無表名次故。又合問今分表無表頌 T2251_.64.0209a03: 故。又依表業而無表起故。依之正理。顯宗 T2251_.64.0209a04: 竝皆有此標簡
T2251_.64.0209a07: 答。於五類中致亦等流言。應必有餘類。故 T2251_.64.0209a08: 有此釋。明表中言唯等流。雖有執受不 T2251_.64.0209a09: 簡彼。於五類中簡餘四以言唯。今亦可 T2251_.64.0209a10: 準思
T2251_.64.0209a14: 準之
T2251_.64.0209a18: 別。謂眼處或有執受。或無執受。云何有執受。 T2251_.64.0209a19: 謂自體所攝眼處。云何無執受。謂非自體所
T2251_.64.0209a25: 執受。云何有執受。謂自體所攝眼界。云何無 T2251_.64.0209a26: 執受。謂非自體所攝眼界。色耳鼻香舌味身
T2251_.64.0209a29: 記之誤矣。寶疏未檢本文。唯任光記所出 T2251_.64.0209b01: 文。爲傳家誤者。未考之失也
T2251_.64.0209b07: 何一身處。善惡身表業。異熟無記身竝生。若 T2251_.64.0209b08: 破壞減損本身極微。以爲表業之極微違 T2251_.64.0209b09: 本宗。極微各別故。答意。從別新生大種 T2251_.64.0209b10: 生。重意。本身上別生表色。應肥大於本 T2251_.64.0209b11: 身形。答意云。於身中本有孔隙。入彼新生 T2251_.64.0209b12: 表色大種故。不爲肥大
T2251_.64.0209b16: 五種。謂身語二各表無表。及思惟一業差別
T2251_.64.0209b22: 界。有所依大種。故入無色定應有無色界 T2251_.64.0209b23: 無表。所例亦如是。復唯身語轉處有無表。 T2251_.64.0209b24: 身生欲色是身語轉處。入無色定應有無
T2251_.64.0209c03: 無起作心故
T2251_.64.0209c08: 能發心也
T2251_.64.0209c14: 善不可也
T2251_.64.0209c27: 勝義自性等言答第三問
T2251_.64.0210a03: 同。光爲所得法。寶初爲異類心。次述成中 T2251_.64.0210a04: 爲所得法。今按。光爲正。豈因異類心何可
T2251_.64.0210a14: 非善説。此唯約有漏。故還爲善説。今云。此 T2251_.64.0210a15: 但妄情也。解釋名義。何彼此有異。前例 T2251_.64.0210a16: 不免故
T2251_.64.0210a19: 約論主自義以彈之。各據一義竝不相違。 T2251_.64.0210a20: 然寶破光記非也
T2251_.64.0210a23: 論曰縁起。因及彼刹那者。在正作業先爲 T2251_.64.0210a24: 因。能引業故稱因。對後果故。審決勝動 T2251_.64.0210a25: 三思。竝是因等起。舊論云生因縁起。正作 T2251_.64.0210a26: 業時同時心心所名刹那等起。顯與彼業
T2251_.64.0210b05: 檢義旨。第一屬上爲正。又今文有又言。光
T2251_.64.0210b08: 無色見諦所滅。初標違。次擧文。後二句成 T2251_.64.0210b09: 義。又言蓋傳家誤也應作云字。光云。阿 T2251_.64.0210b10: 毘達磨説色非見斷者。臆度耳。以不云何 T2251_.64.0210b11: 論。違舊論故
T2251_.64.0210b18: 前思之。光寶意各別。光記對刹那云前
T2251_.64.0210b24: 有簡別
T2251_.64.0210b28: 識。以修所成無分別故。光破正理。有二釋。 T2251_.64.0210b29: 寶全寫初解。依之古今初釋爲善。今云。後 T2251_.64.0210c01: 釋是。今論既云一切無漏心唯在定故。簡 T2251_.64.0210c02: 有漏故。若不爾何不云一切定心。故知世 T2251_.64.0210c03: 親論主意。有漏定心是爲隨轉。正理以生 T2251_.64.0210c04: 得善。顯任運故因有不定失。云因亦非因。 T2251_.64.0210c05: 今性相作文就略。具應言性羸劣任運故。 T2251_.64.0210c06: 汝云勢微劣故。亦不定失。謂威儀工巧モ無 T2251_.64.0210c07: 記ナレハ是勢微劣。而或爲轉。或爲隨轉。如婆
T2251_.64.0210c11: 若下釋後句。初正釋。無記次無記而亦有 T2251_.64.0210c12: 善心。故頌曰或。有轉無記隨轉善。故云善 T2251_.64.0210c13: 隨無記轉。必無轉善無記隨轉。故言曾無 T2251_.64.0210c14: 等簡別。以佛下所以。擧語工巧無記云 T2251_.64.0210c15: 説法。通果威儀等云等。佛無工巧者。約身 T2251_.64.0210c16: 工巧。故無妨。顯示無記次善隨轉云増長。 T2251_.64.0210c17: 無萎對無記次無記云或
T2251_.64.0210c22: 槃。疏云。薩婆多等佛尚有無記心何況二智
T2251_.64.0210c29: 龍或如象。是五千阿羅漢。諸阿羅漢中最大 T2251_.64.0211a01: 力。以是故如龍如象。水行中龍力大。陸行
T2251_.64.0211a05: 象。三不來。孔雀經名佛爲那伽。由佛不更 T2251_.64.0211a06: 來生死故
T2251_.64.0211a09: 意。佛意若不欲散心則如是。若欲散心 T2251_.64.0211a10: 則有三無記心。若言思之。光記無失。寶疏 T2251_.64.0211a11: 意。四儀中。各入定故如是説。亦有四儀中
T2251_.64.0211a18: 刹那等起助勢也
T2251_.64.0211a21: 但由轉力者。則不應前通經言如是。顯 T2251_.64.0211a22: 成由刹那故。犯違教失。又不應言故欲 T2251_.64.0211a23: 等。顯成由刹那故欲無有覆。違成由轉 T2251_.64.0211a24: 力而欲無有覆宗故。此破意偏破無簡 T2251_.64.0211a25: 別但據因等起。非據刹那。終顯成由刹 T2251_.64.0211a26: 那判性故。全非如光記前言相亂。故正理
T2251_.64.0211b03: 大非也。何者。此論意。彼終成由刹那故。欲 T2251_.64.0211b04: 無有覆表義。故擧加爲。又名中有濫者 T2251_.64.0211b05: 非也。論主但破云據因不據刹那。於前 T2251_.64.0211b06: 言決無意。故標但云不由刹那等。亦正理 T2251_.64.0211b07: 述意明也。似許刹那者。此二句對如是。 T2251_.64.0211b08: 何但可約後句。前文無非據刹那言。已 T2251_.64.0211b09: 云但據。影顯非據刹那。設如舊論。無但 T2251_.64.0211b10: 言上標釋因等起刹那二。而云據因明是 T2251_.64.0211b11: 非據刹那。故婆沙表遮具足。依之光後釋 T2251_.64.0211b12: 指餘論非也。問。論主於前言無意。正理 T2251_.64.0211b13: 何具辨。答。雖論主對後刹那意。無差別
T2251_.64.0211b21: 文如上。故欲等文。又令有有覆。此有二 T2251_.64.0211b22: 過。一彼前兩關。何更可。二違論。但標不 T2251_.64.0211b23: 由刹那故。又光云但由轉力。全非論意」
T2251_.64.0211b26: 有二。一見道是遠因等起。二修道是近因等 T2251_.64.0211b27: 起。此中契經約遠因等起説。故應言唯 T2251_.64.0211b28: 據餘心間等。顯由修道轉心近因判善等 T2251_.64.0211b29: 性。不如見道轉心。若爾見道名轉。而欲無 T2251_.64.0211c01: 有覆義成立。餘心所間準此論似見道餘修
T2251_.64.0211c05: 雜雜攝義。則修道餘見道心所間攝等起心。 T2251_.64.0211c06: 光記改但作唯。改前作餘心所間者。竝皆 T2251_.64.0211c07: 非論意。何者。但與唯義通故。故中邊論頌 T2251_.64.0211c08: 云此中唯有空。長行云但。前字於前言。論 T2251_.64.0211c09: 主無別義。但無簡別。總説爲失。寶疏通 T2251_.64.0211c10: 兩段雖無別釋。引正理廣文意如上來
T2251_.64.0211c15: 具有表遮。而不言前。總依因唯簡刹那。今 T2251_.64.0211c16: 破彼前言對刹那來。豈可如汝。設如汝 T2251_.64.0211c17: 許。通詞未成釋。豈可得有通詞亦更容 T2251_.64.0211c18: 須通。故無簡別未免也。問。前師通經約發 T2251_.64.0211c19: 業有無。而依業成性義致。豈非相違。 T2251_.64.0211c20: 答。非相達。何者。由發業者判性故。謂見 T2251_.64.0211c21: 轉心不發業。亦不由彼判性。修道轉心能 T2251_.64.0211c22: 發業。由彼成性。故不由刹那成性也 T2251_.64.0211c23: 阿毘達磨倶舍論法義卷第十三 T2251_.64.0211c24: T2251_.64.0211c25: T2251_.64.0211c26: T2251_.64.0211c27: T2251_.64.0211c28: T2251_.64.0211c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 [行番号:有/無] [返り点:無/有] [CITE] |