大正蔵検索 INBUDS
|
阿毘達磨倶舍論指要鈔 (No. 2250_ 湛慧撰 ) in Vol. 63 945 946 947 948 949 950 951 952 953 954 955 956 957 958 959 960 [行番号:有/無] [返り点:無/有] [CITE]
T2250_.63.0949a01: T2250_.63.0949a02: T2250_.63.0949a03: 四 T2250_.63.0949a04: 分別賢聖品第六之三
T2250_.63.0949a11: 勝。淨影云。厭舊生處異家受生故曰家家。 T2250_.63.0949a12: 麟云。以生非一家故曰家家。瑜伽倫記六 T2250_.63.0949a13: 下云。聖人厭於生處故。於一家出處單 T2250_.63.0949a14: 不重生。從一至一家受二生三生。但易父 T2250_.63.0949a15: 母不肯重生。不廢同姓。張處東西。二張家 T2250_.63.0949a16: 別亦得重生
T2250_.63.0949a19: 業義。寶師准正理引經。不造爲正
T2250_.63.0949a23: 戒賢論師云。二生家家唯於天上二生往來。 T2250_.63.0949a24: 三生準此 問。斷一二品惑從家至家。何 T2250_.63.0949a25: 故不名家家。答。昔云。家家有四。一斷一。 T2250_.63.0949a26: 二斷二住七。三斷三住六。四斷四住五。 T2250_.63.0949a27: 奘法師云。此解不然。準大品經唯斷一二 T2250_.63.0949a28: 品爲中間人。令有四種。須陀洹依何異説 T2250_.63.0949b01: 名爲家家。興法師云。謂若預流果人得斷 T2250_.63.0949b02: 三品勝預流果名爲家家。彼既無勝屬於
T2250_.63.0949b05: 二。又光師明欲界九品煩惱増生損生。總有 T2250_.63.0949b06: 四解。慈恩義林章及瑜伽倫記圓暉頌疏等 T2250_.63.0949b07: 皆同第一解。寶師大同第二。惠暉云。此疏
T2250_.63.0949b10: 生。如上上品有潤七生力。乃至下下品亦 T2250_.63.0949b11: 有潤七生之力。若斷前品了。即後品獨潤 T2250_.63.0949b12: 七生者亦七生攝。若爾不漏七生即七生 T2250_.63.0949b13: 攝。家家不滿三二生。應家家攝。答。七生 T2250_.63.0949b14: 不具縁。滿與不滿皆七生攝。家家須具 T2250_.63.0949b15: 三縁要具三二生。方是家家攝也
T2250_.63.0949b19: 也。衣梵本云翳迦鼻親迦。可云一種子。然 T2250_.63.0949b20: 此中説翳迦鼻指迦。此云一間。故不得云
T2250_.63.0949b25: 後説爲正。如彼具辨
T2250_.63.0949b28: 第一爲優准寶師意。聖者不造新業。此是 T2250_.63.0949b29: 凡位曾在欲界所造故業。惠暉。此言造
T2250_.63.0949c03: 後由無漏資此故業生淨居天。非聖者新 T2250_.63.0949c04: 造也。小乘亦不許聖者造新業。則資助凡 T2250_.63.0949c05: 位故業也。故寶師唯就後順於中分多少 T2250_.63.0949c06: 耳
T2250_.63.0949c09: 疏亦同寶解
T2250_.63.0949c12: 善名爲善趣。無學之人亦唯行善。因何不
T2250_.63.0949c15: 則行善之義疎上行之義親也
T2250_.63.0949c18: 暉云。昔凡身得初果。經生於聖身上得 T2250_.63.0949c19: 二果等。名二果等名勝依止也
T2250_.63.0950a01: 有識身。寶師分爲二句。不符論意。又論文 T2250_.63.0950a02: 總言有識。有何所簡更加唯言。又身爲能 T2250_.63.0950a03: 證。是上婆沙師意。非論主義。又舊倶舍 T2250_.63.0950a04: 無論主説。正理破論主説評取有部前説。
T2250_.63.0950a07: 先後二時倶得名故。由此設無縁滅定智。 T2250_.63.0950a08: 得勢力故立身證名。是故前説於理爲勝」
T2250_.63.0950a11: 依也此説非因實亦非果者非也。不符論 T2250_.63.0950a12: 意故
T2250_.63.0950a17: 沙二十八文云。論意各別不同正理。問。光 T2250_.63.0950a18: 寶兩師並引他論以爲誠證。此論顚末無 T2250_.63.0950a19: 文可據耶。今謂。詮主此論初説爲正。別者 T2250_.63.0950a20: 滅別道總向具辨故。此若不正。則論主何有 T2250_.63.0950a21: 引用。寶解爲正
T2250_.63.0950a24: 擧盡得取其盡智。即是定能引盡得倶行 T2250_.63.0950a25: 之盡智也。此解爲勝
T2250_.63.0950b02: 而非眞沙門。以諸過失尚有餘故。暫時靜 T2250_.63.0950b03: 息非究竟故。光云。諸異生類雖欲斷惑。 T2250_.63.0950b04: 有計無想能趣涅槃。此名異趣涅槃。故言 T2250_.63.0950b05: 異生不能無異趣涅槃非眞沙門。設求涅 T2250_.63.0950b06: 槃亦非究竟。故言異生不能究竟趣涅槃。
T2250_.63.0950b11: 優。以對次上言唯沙門性故。光釋亦是此 T2250_.63.0950b12: 意也
T2250_.63.0950b17: 得前無爲。非是總一得。一一無爲皆別有
T2250_.63.0950b20: 一果得得無爲故。非是衆多無爲同一得 T2250_.63.0950b21: 得
T2250_.63.0950b24: 聖道所得擇滅總一得得共成一果。是故於 T2250_.63.0950b25: 此以少從多。倶説名爲沙門體
T2250_.63.0950b28: 得力所持。退不命終還得果故。無漏斷得 T2250_.63.0950b29: 即所印故。 亦得名爲沙門果體。約得説也。 T2250_.63.0950c01: 寶云。退不命終者。據得果位。非是向位。
T2250_.63.0950c07: 門。以能遣除諸煩惱故。與能勤勞息諸 T2250_.63.0950c08: 煩惱義相似故。故沙門體即婆羅門。又寶疏 T2250_.63.0950c09: 云。婆羅門名爲淨行。頌疏云。此云淨志
T2250_.63.0950c14: 續中轉。猶如輪轉。故名法輪。此八支道見 T2250_.63.0950c15: 道位勝。是故見道獨名法輪。又以八支道 T2250_.63.0950c16: 配輻轂輞。是餘師説。於中三説。或有説者。 T2250_.63.0950c17: 正見・正思惟・正勤如輻。正語・業命如轂。正 T2250_.63.0950c18: 念・正定如輞。或有説者。正思惟・正勤・正念・ T2250_.63.0950c19: 正定如輻正見如轂。餘如前説。或有説者。
T2250_.63.0950c25: 也。是其姓也。解則彰其美徳。姓則厈其氏 T2250_.63.0950c26: 族。徳姓合目曰以名之。是佛最初得度聖
T2250_.63.0950c29: 自餘一切可以准知
T2250_.63.0951a03: 謂。下文結云顯示見道・修道・無學道三。光 T2250_.63.0951a04: 解符順論文。若如寶解。則下文言三轉十 T2250_.63.0951a05: 二行相非唯見道。斯難不當。徒成虚言。寶 T2250_.63.0951a06: 師何不思乎
T2250_.63.0951a09: 法爲輪。不同上説。何以三道配當。無文 T2250_.63.0951a10: 據故。寶師示勸證義。於教法輪甚爲親順。 T2250_.63.0951a11: 非謂有文 T2250_.63.0951a12: T2250_.63.0951a13: T2250_.63.0951a14: T2250_.63.0951a15: 五 T2250_.63.0951a16: T2250_.63.0951a17: 分別賢聖品第六之四
T2250_.63.0951a20: 名後説從生者。作頌文便
T2250_.63.0951a23: 臥具。無病處即是好處。等取得好説法及 T2250_.63.0951a24: 説好人。如是六種勝縁合時方能入定故 T2250_.63.0951a25: 云。婆沙一百一云。時雖有多略有六種。一 T2250_.63.0951a26: 得好衣時。二得好食時。三得好臥具時。 T2250_.63.0951a27: 四得好處所時。五得好説法六得好補特
T2250_.63.0951b01: 云。時有六種者。是婆沙文。此論但言謂 T2250_.63.0951b02: 待資具無病處等勝縁合時方入定故
T2250_.63.0951b06: 是此性故名退等
T2250_.63.0951b09: 思等四。必亦無退。此無學果此姓二道所成 T2250_.63.0951b10: 堅故。若諸有學先凡位中住思等四必亦無 T2250_.63.0951b11: 退。此有學果此姓二道所成堅故。唯先學 T2250_.63.0951b12: 位退法種姓至無學位有退果義。唯先凡位 T2250_.63.0951b13: 退法種姓至彼學位有退果義。於無學位 T2250_.63.0951b14: 及學位中或有住退姓有退果義。退雖 T2250_.63.0951b15: 先得亦二道成。姓最劣故。是退法故。容有 T2250_.63.0951b16: 退果。寶云。論若住此位至必無退。明無學 T2250_.63.0951b17: 有學二先位中是其退法至修道位中無退 T2250_.63.0951b18: 至思等從思至護等此新進得種姓容 T2250_.63.0951b19: 有退義。無學有學二先位中住思護住堪 T2250_.63.0951b20: 達種*姓至無學位必無退義。經二道持皆
T2250_.63.0951b23: 穩。然此所得果一句寶師屬入下文。今案。 T2250_.63.0951b24: 此句屬上以爲句末則可也。順論文勢故」
T2250_.63.0951b27: 由所無事有事斷有退不退別。於中又 T2250_.63.0951b28: 二。初明見所斷惑依無事起。寶云。以見所 T2250_.63.0951b29: 斷依無事故。唯無退也。此有三重。第一我 T2250_.63.0951c01: 體無故名爲無事。第二謂有身見依我處 T2250_.63.0951c02: 轉。我體既無。名依無事。第三見斷餘惑以 T2250_.63.0951c03: 我見爲根。身見不退餘惑亦無退理
T2250_.63.0951c06: 惑迷境
T2250_.63.0951c09: 邊見等爲依無事惑修斷貪等爲依有 T2250_.63.0951c10: 事惑
T2250_.63.0951c19: 結可知
T2250_.63.0951c22: 流・應果倶不退。有部。預流不退。應果有退
T2250_.63.0951c25: 中心所即三摩地。此文分明也。寶疏亦言。 T2250_.63.0951c26: 増上心所謂四靜慮
T2250_.63.0951c29: 未得退。謂約未得殊勝功徳即名爲退故」 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 945 946 947 948 949 950 951 952 953 954 955 956 957 958 959 960 [行番号:有/無] [返り点:無/有] [CITE] |