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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0135a01: 故。若言欲ト未至トハ隣近故令爾者。唯是隣 T2251_.64.0135a02: 近故不關身欲界及自在不自在也。又有頂 T2251_.64.0135a03: 身依無所有必出有頂。異熟生心無異地 T2251_.64.0135a04: 起者。若隨身地者。下三無色。上身依下定 T2251_.64.0135a05: 亦可爾。何唯自地。若言彼無漏地故不例。 T2251_.64.0135a06: 何故下地身依無所有不出下地唯彼地 T2251_.64.0135a07: 耶。亦復何縁唯約異熟生。無學出心有五 T2251_.64.0135a08: 心故。由是今詳曰。論意不問依身地上下。 T2251_.64.0135a09: 唯約依定以判出心。故但言依未至依有 T2251_.64.0135a10: 頂等。不言生有頂。婆沙。正理等悉皆綴文 T2251_.64.0135a11: 如今論。彼欲ト有頂トハ隣近故依未至無所 T2251_.64.0135a12: 有。或出彼地。依餘七地無隣近有漏地故 T2251_.64.0135a13: 唯自地
T2251_.64.0135a18: 三種。以諸聖道起必繋屬加行道故。非生 T2251_.64.0135a19: 得善作意無間聖道現前。色界聞修無間聖 T2251_.64.0135a20: 道現前。聖道無間亦唯起彼二。無色唯修作 T2251_.64.0135a21: 意無間聖道現前。聖道無間亦唯起修不起
T2251_.64.0135a27: 寶辨。言自可得。無記唯無記。善唯是善 T2251_.64.0135a28: 等。初三句明自得他法
T2251_.64.0135b02: 長行便頌非本頌。故別行本頌無之。釋頌 T2251_.64.0135b03: 本中有六節。初明欲染得六。此有四。初總 T2251_.64.0135b04: 釋。二彼先下示得相。三由疑下別釋。四下一 T2251_.64.0135b05: 句結合。此即初二也。今約前後諸位總相 T2251_.64.0135b06: 説六。非必同時故言容得。彼者指六心。 T2251_.64.0135b07: 未曾得者爲得。非謂已成
T2251_.64.0135b10: 正見能續善根也。疑是染心。此即染心生 T2251_.64.0135b11: 欲界善也。界退還者。謂從上界退還來生 T2251_.64.0135b12: 欲界染心也。於欲界續生必是染心正起染 T2251_.64.0135b13: 時。欲界善心此時亦得。起法前得得之也。 T2251_.64.0135b14: 釋次由文云。由起惑退者。此據離色界煩 T2251_.64.0135b15: 惱後時起欲染退也。正起欲惑退染心時。 T2251_.64.0135b16: 欲界不善及有覆心。兼色界有覆心此時總 T2251_.64.0135b17: 得也。界退還者。從無色界退還來生欲界。 T2251_.64.0135b18: 受生心中得欲界二染。兼色界染心也。釋後 T2251_.64.0135b19: 由文云。由起惑退者。阿羅漢起欲界惑退
T2251_.64.0135b23: 約三性故言總説。據其大意無異。但單重
T2251_.64.0135b26: 若得九種法 當知穢汚心 T2251_.64.0135b27: 善心得六種 無記即無記 T2251_.64.0135b28: 若得九種法當知穢汚心者。界及地來還時。
T2251_.64.0135c02: 學心。餘不得者。謂無色界善。不隱沒無記。及 T2251_.64.0135c03: 無學。雖無色界善少有退得。謂退分。但此 T2251_.64.0135c04: 中説悉不成就而得。此則通説非一人一心 T2251_.64.0135c05: 中得九法。善心得六種者。善心中得六心。 T2251_.64.0135c06: 欲界不隱沒無記。色界善。不隱沒無記。無色 T2251_.64.0135c07: 界善。及學。無學。此亦通説非一時。無記即 T2251_.64.0135c08: 無記者。不陰沒無記即得無記非餘。羸劣
T2251_.64.0135c12: 不説欲善爲失。然正理救以加欲善。合 T2251_.64.0135c13: 學無學都爲六無失者非也。彼長行具如 T2251_.64.0135c14: 前引。各別説學無學。而不説欲善。何違造 T2251_.64.0135c15: 主令不説乃説。而開以合。光記擧正理其 T2251_.64.0135c16: 文不足也。能破似通。寶疏擧正理爲是。 T2251_.64.0135c17: 而未加反破爲非也
T2251_.64.0135c20: T2251_.64.0135c21: T2251_.64.0135c22: T2251_.64.0135c23: 豐山寓學上陽沙門 T2251_.64.0135c24: 快道林常 記 T2251_.64.0135c25: 分別世品 舊論曰分別世間品。本頌亦如 T2251_.64.0135c26: 是。光記同今文唯釋世。寶疏。圓暉言世 T2251_.64.0135c27: 間。今云。但具略異。故此次文云器世間。何
T2251_.64.0136a08: 中故名世間。基法師諸文皆以中釋間。
T2251_.64.0136a14: 縁起是殊勝。故別爲名
T2251_.64.0136a18: 迦。此云受苦。義翻爲地獄。似世牢獄。而在
T2251_.64.0136a27: 癡故。名曰傍生。鬼者。又云。餘生中喜盜 T2251_.64.0136a28: 他物。又復多是所祀祖宗。又多希求以自存 T2251_.64.0136a29: 濟。又多怯劣其形痩悴。身心輕躁。故名餓 T2251_.64.0136b01: 鬼。人者。又云。或彼自心多増上慢。或多思 T2251_.64.0136b02: 慮。故名爲人。天者。又云光明威徳織盛。 T2251_.64.0136b03: 或復遊戲談論勇悍相凌。或復尊高神用自
T2251_.64.0136b06: 欲天 T2251_.64.0136b07: 此上十七處者 惠暉云。此上者約處所在 T2251_.64.0136b08: 欲界上。亦約有情勝處名上。後釋勝也 T2251_.64.0136b09: 今云。欲色竝有方處。初釋爲正。故長行 T2251_.64.0136b10: 云此欲界上。不可亂於無色界無方處。論
T2251_.64.0136b13: 一四天王衆天 鮮本。正理。顯宗。光記。頌疏。
T2251_.64.0136b17: 廣目。持國。毘沙門四。帶數得名稱四天王。 T2251_.64.0136b18: 衆是所領伴類。即日月星等諸類。主伴各別。
T2251_.64.0136b21: 顯主體故
T2251_.64.0136b28: 二住雜險岸天。十三住摩尼天。十四旋行地 T2251_.64.0136b29: 天。十五金殿天。十六鬘影處天。十七住柔軟 T2251_.64.0136c01: 地天。十八雜莊嚴天。十九如意地天。二十微 T2251_.64.0136c02: 細行天。二十一歌音喜樂天。二十二威徳輪 T2251_.64.0136c03: 天。二十三月行天。二十四閻魔婆羅天。二十 T2251_.64.0136c04: 五速行天。二十六影照天。二十七智慧行天。 T2251_.64.0136c05: 二十八衆分天。二十九住輪天。三十上行天。 T2251_.64.0136c06: 三十一威徳顏天。三十二威徳焔輪天。三十
T2251_.64.0136c09: 云夜摩天謂彼天處時時多分稱快樂哉 T2251_.64.0136c10: 按舊論翻以曰唱樂天。善順顯宗所説稱快 T2251_.64.0136c11: 樂哉。其時分翻是不了義。正法念經二十五
T2251_.64.0136c16: 言化自樂。南都興福寺及叡山去聲讀之。 T2251_.64.0136c17: 東大寺三井寺入聲用之。新譯家多皆去聲。
T2251_.64.0136c24: 又顯宗云化欲境受樂故。住心論第三互 T2251_.64.0136c25: 用兩名。顯無偏黨
T2251_.64.0136c28: 名贍部洲。或依此果以立洲名。應音二
T2251_.64.0137a03: 耨池南有贍部樹。其葉上濶下狹。此南洲似 T2251_.64.0137a04: 彼故取名。染部捺河西域河名。近其樹金 T2251_.64.0137a05: 出河中。或閻浮果汁點物成金。因流入河 T2251_.64.0137a06: 染。閻浮檀金其色赤黄更帶紫眞氣也。瑜伽
T2251_.64.0137a09: 出閻浮樹下。是故從樹爲名。一切閻浮檀
T2251_.64.0137a16: 檀金。河邊有林菓大如八石瓮。新譯取樹 T2251_.64.0137a17: 名贍部洲。此有二失。贍部閻浮但是訛正 T2251_.64.0137a18: 異。何爲河與樹名。二提爲河失。諸文爲洲 T2251_.64.0137a19: 略梵故。又頌疏云。南贍部洲。北洲南邊有
T2251_.64.0137a22: 山在黒山北。大雪山北有香醉山。雪北香南 T2251_.64.0137a23: 有大池水。名無熱池。此池側有贍部林樹
T2251_.64.0137a29: 提。此樹生閻浮提地北邊在泥民陀羅河南 T2251_.64.0137b01: 岸。彼注者蓋檢錯本。若迷南岸言
T2251_.64.0137b05: 西牛貨洲 應音又云。西瞿陀尼。瞿此云牛。 T2251_.64.0137b06: 陀尼此云取與。以彼多牛用市場。如此間
T2251_.64.0137b09: 北倶盧洲 應音又云。或云欝單越。或言欝 T2251_.64.0137b10: 多羅拘樓。此云高上。謂高上於餘方也。亦
T2251_.64.0137b13: 此云作。亦云姓也。又二十四云。此云上勝。 T2251_.64.0137b14: 亦云勝生
T2251_.64.0137b17: 麟云。準之至風輪。即過有情界也。又 T2251_.64.0137b18: 對趣辨者。趣唯有情。界通非情。即界寛趣 T2251_.64.0137b19: 狹也
T2251_.64.0137b24: 廣二義。今云。煩繁通。而煩名廣義疎也。又 T2251_.64.0137b25: 正理云。或名無求。不求趣入無色定故
T2251_.64.0137c08: 立十七。而初禪唯二。大梵攝梵輔。如迦濕 T2251_.64.0137c09: 彌羅師。於第四禪立爲九。謂開無想天。婆
T2251_.64.0137c12: 國諸論師言。即廣果天攝。然以高勝寂靜故 T2251_.64.0137c13: 別立名。猶如村邊阿練若處。正理二十一
T2251_.64.0137c17: 因生三天處。第一靜慮大梵天王自類相望 T2251_.64.0137c18: 得有同分。與梵輔處勝劣有殊。如聚落邊 T2251_.64.0137c19: 阿練若處雖相隣近而處不同。無想有情 T2251_.64.0137c20: 於第四定爲第四處。與廣果天有差別故
T2251_.64.0137c25: 十六及大梵。非有部者何如是。法勝毘曇
T2251_.64.0138a02: 言上座者即是經部而致此誤。乃引千歳
T2251_.64.0138a05: 三。迦濕彌羅諸論師説。初靜慮地惟有二
T2251_.64.0138a28: 想者若無想定及無心定。如此兩定名無想 T2251_.64.0138a29: 定。同無心故。今則有心故名非非想定。因於
T2251_.64.0138b08: 十二種。色界中有二十二種。無色界中復有 T2251_.64.0138b09: 四種。欲界十二種者。謂地獄。畜生。餓鬼。人。
T2251_.64.0138b14: 光天。光音天。淨天。無量淨天。遍淨天。廣天
T2251_.64.0138b19: 天曰。空智天。識智天。無所有智天。有想無
T2251_.64.0138b22: 倫。六四天王天。七忉利天。八焔魔天。九兜卒 T2251_.64.0138b23: 天。十無貢高天。十一他化自轉天。十二魔天。 T2251_.64.0138b24: 色行天有十八。梵迦夷天。梵不數樓天。梵 T2251_.64.0138b25: 波利沙天。大梵天。阿維比天。波利答天。阿波 T2251_.64.0138b26: 羅那天。波利多首天。阿波羅天。摩首天。阿披 T2251_.64.0138b27: 波羅天。維阿天。波利多維天。阿波摩維阿天。 T2251_.64.0138b28: 維呵天。維阿鉢天。阿答和天。善見天。善見尼
T2251_.64.0138c09: 今論方處有無其義旨別。故不成證。頌 T2251_.64.0138c10: 疏解復從等文云。後時從無色沒生欲色 T2251_.64.0138c11: 時。還即於過去修得定處中有起。故知無 T2251_.64.0138c12: 色無方處也。惠暉云。又受無色界畢即 T2251_.64.0138c13: 於是處中有起。故準疏釋即於過去得定 T2251_.64.0138c14: 處中有起。若取得定處。豈無色界生經二 T2251_.64.0138c15: 萬劫等無行動等也。詳頌疏唯指得定 T2251_.64.0138c16: 處。故招難破。光記云所生處。言緩而無有 T2251_.64.0138c17: 失
T2251_.64.0138c23: 能持義。界言寛。通三界故。於中欲所屬界 T2251_.64.0138c24: 邊名欲界。以欲別立總界名。舊論曰。此界
T2251_.64.0138c27: 略去中言故作是説
T2251_.64.0139a13: 故
T2251_.64.0139a21: 囀界有能持力。由之名欲界故。故二十論
T2251_.64.0139a26: 囀也。彼二十疏於界欲上安由。非欲與界 T2251_.64.0139a27: 間。故必非囀聲式勿迷
T2251_.64.0139b01: 欲是希求爲性。縁彼妙境能縁心。有如是 T2251_.64.0139b02: 亂故問答。又外道妙境爲欲故。故引經以 T2251_.64.0139b03: 證貪愛名欲非境。眞欲者對妙境約相 T2251_.64.0139b04: 從名欲。自性云眞。非謂無漏故名眞也
T2251_.64.0139b11: 其外道拔髮露形無所貯蓄。以手乞食隨 T2251_.64.0139b12: 得即噉食也。佛法毀之言邪命。識疏四末
T2251_.64.0139b15: 應名愛欲人 愛言鮮本。光記。頌疏。舊論。法 T2251_.64.0139b16: 蘊。婆沙竝作受。次反質頌亦復如是
T2251_.64.0139b21: 是能隨増。與此相應諸有漏法爲欲界繋 T2251_.64.0139b22: 法。其體是廣。以體非一故。而所隨増。故言 T2251_.64.0139b23: 此所隨増。是以不同縛馬答。問。論云隨 T2251_.64.0139b24: 増三界貪者。何餘有漏法爲能隨。答。能所 T2251_.64.0139b25: 之詞非一准。言此所隨増者。辨貪與繋 T2251_.64.0139b26: 法之差別。故貪爲能隨。前唯示繋法體。故 T2251_.64.0139b27: 彼爲能隨。實是互隨増故
T2251_.64.0139c03: 第上。謂最下無擇地獄。次大熱地獄。如是次 T2251_.64.0139c04: 第乃至色究竟。色究竟上復有無擇地獄。次 T2251_.64.0139c05: 第乃至色究竟。若離一欲界欲則離一切欲 T2251_.64.0139c06: 界欲。若得初禪神足能到一欲界及一梵 T2251_.64.0139c07: 世。復有欲令周遍傍立界
T2251_.64.0139c10: 十方世界
T2251_.64.0139c16: 果乎臆説也。或三藏相傳説ナルモ亦不可從 T2251_.64.0139c17: 矣。今云。法密部所誦經若未撿究盡者何 T2251_.64.0139c18: 爲不爾。彼亦應立十方故。而宗輪論中 T2251_.64.0139c19: 飮光。法密竝不説立界
T2251_.64.0139c24: 釋非也。前未言何通。所餘何爲餘四通
T2251_.64.0139c27: 攝等。光記略引正理等辨之。婆沙百七十
T2251_.64.0140a01: 云捺落迦。義翻地獄。似世牢獄而在地下
T2251_.64.0140a13: 應先思惟稱量觀察。便於種種工巧業處而 T2251_.64.0140a14: 得善巧。以能用意思惟觀察所作事。故
T2251_.64.0140a26: 種故。倶舍。正理。顯宗。雜心等並唯五趣。於
T2251_.64.0140b04: 道所攝。答曰不然。阿修羅力與三十三天 T2251_.64.0140b05: 等。何以故。或爲諸天所破。或時能破諸天。 T2251_.64.0140b06: 如經中説。釋提桓因爲阿修羅所破。四種 T2251_.64.0140b07: 兵衆入藕根孔以自藏翳。受五欲樂與天 T2251_.64.0140b08: 相似。爲佛弟子如是威力。何得餓鬼所攝。
T2251_.64.0140b11: 年。後多有別異。部部不同。或言五道。或言 T2251_.64.0140b12: 六道。若説五者於佛經迴文説五。若説六 T2251_.64.0140b13: 者於佛經迴文説六。又摩訶衍中。法花經 T2251_.64.0140b14: 説有六趣衆生。觀諸義意應有六道復次 T2251_.64.0140b15: 分別善惡故有六道。善有上中下。故有三 T2251_.64.0140b16: 善道。天人阿修羅。惡有上中下。故地獄畜生 T2251_.64.0140b17: 餓鬼道。若不爾者惡有三果報。而善有二 T2251_.64.0140b18: 果。是事相違。若有六道於義無違。又同卷
T2251_.64.0140c10: 人。或中有。及修所成。所有名號。異語増語想 T2251_.64.0140c11: 等想施設。言説。謂名眼。名眼處。名眼界。名 T2251_.64.0140c12: 眼根。名見。名道路。名引道。名白。名淨。名藏。 T2251_.64.0140c13: 名門。名田。名事。名流。名池。名海。名瘡。名瘡
T2251_.64.0140c20: 五爲天有。六爲行有。七爲中有。不可有者 T2251_.64.0140c21: 是地獄。約不可樂義翻爲不可。此經竝 T2251_.64.0140c22: 證中有非趣攝及趣唯無覆。故於標述中 T2251_.64.0140c23: 有非趣。彼經下述唯無覆。及并言顯此旨。 T2251_.64.0140c24: 趣。因。方便三各別故互相不攝。此中有者所
T2251_.64.0140c29: 即癡瞋貪。身口意各有之。論十五終。婆沙百
T2251_.64.0141a05: 那。舊論曰。於地獄色受想行識果報熱果 T2251_.64.0141a06: 報起已得名地獄衆生。淨命此中除色等 T2251_.64.0141a07: 法。地獄衆生皆不可得。彼文捺處唯云於 T2251_.64.0141a08: 地獄。那位加衆生。然正理。顯宗作於那 T2251_.64.0141a09: 落迦中。音相近故寫手誤作那也。除五蘊 T2251_.64.0141a10: 法者上所言受五蘊異熟之五蘊。故婆沙云 T2251_.64.0141a11: 除此五蘊。由此次有説通釋之
T2251_.64.0141a15: 増。傍生趣鬼趣人趣亦爾。天趣十八界十二 T2251_.64.0141a16: 處五蘊攝。八智知。除滅道智六識識。三界
T2251_.64.0141a22: 者錯謬。第二説同此論
T2251_.64.0141a25: 後然七下論主通前所引經。此即初也 婆沙
T2251_.64.0141a28: 以成就則有雜亂。若以現行則無雜亂。謂 T2251_.64.0141a29: 地獄趣於地獄趣業煩惱成就亦現行。於乃 T2251_.64.0141b01: 至他化自在天業煩惱成就而不現行。乃至 T2251_.64.0141b02: 他化自在天於他化自在天業煩惱成就亦 T2251_.64.0141b03: 現行。於乃至地獄趣業煩惱成就而不現行。
T2251_.64.0141b06: 通。又上云迦濕彌羅國。今云有説。應是西
T2251_.64.0141b13: 通。二若爾下前師以中有難。三不爾下以 T2251_.64.0141b14: 後師意通。光記云異説通難。是對下論主
T2251_.64.0141b18: 非也。光記是也。今云。是本非大衆部。設大 T2251_.64.0141b19: 衆部但本宗。依末宗者立中有無有妨。
T2251_.64.0141b24: 或諸趣言通能所趣。諸趣資具亦得趣名。述
T2251_.64.0141b29: 爾下論主別作好解。以前通不成故。既爾
T2251_.64.0141c04: 雜亂難婆沙中分明辨釋豈得成難。顯宗
T2251_.64.0141c13: 是趣攝約相從。何可勞彼
T2251_.64.0141c24: 自性
T2251_.64.0141c27: 天二趣少分爲七識住。故言即於三界等 T2251_.64.0141c28: 也
T2251_.64.0142a02: 無色成七。初句及聲顯一識住中身想殊。 T2251_.64.0142a03: 兼示倶是一識住。而影第二句同一上第三 T2251_.64.0142a04: 句身想中間亦在。翻此者。此是目近翻第二 T2251_.64.0142a05: 句燋然。并者舊論云復。正顯有色無色 T2251_.64.0142a06: 別而示合前四想成七
T2251_.64.0142a18: 今論依盡理故取初定中除劫初起餘時。
T2251_.64.0142a23: 論也
T2251_.64.0142a26: 頌疏・正理・顯宗作由爲正也。此兩釋初約 T2251_.64.0142a27: 現起故云由身異。後就成就故云有異身。 T2251_.64.0142a28: 彼竝指有情。又初依第三囀故云由。次約
T2251_.64.0142b03: 與異身別。又初約當體故云身異。次依義
T2251_.64.0142b07: 準之可知
T2251_.64.0142b15: 梵衆想起相。此初二如文可知
T2251_.64.0142b21: 光音等天衆同分中。於彼具足意成色身根 T2251_.64.0142b22: 無缺減。支分圓滿形顯清淨。喜爲所噉。喜 T2251_.64.0142b23: 爲所食。長壽久住。有時有分。於此世界劫 T2251_.64.0142b24: 初成時。於下空中有空宮殿。歘然而起。有 T2251_.64.0142b25: 一有情。由壽盡故業盡故福盡故。先從光音 T2251_.64.0142b26: 等天衆同分沒生下梵世空宮殿中。獨一無 T2251_.64.0142b27: 二無諸待者長壽久住。時彼有情長時住已 T2251_.64.0142b28: 歘然生愛及生不樂作如是念。云何當令 T2251_.64.0142b29: 諸餘有情生我同分爲我伴侶。當彼有情 T2251_.64.0142c01: 起此心願。有餘有情亦壽盡故業盡故福盡 T2251_.64.0142c02: 故復從光音等天衆同分沒生下梵宮。與 T2251_.64.0142c03: 前有情共爲伴侶。時前生者便作是念。我 T2251_.64.0142c04: 先於此獨一無二長時久住。長時住已歘然 T2251_.64.0142c05: 生愛及生不樂作如是念。云何當令諸餘 T2251_.64.0142c06: 有情生我同分爲我伴侶。我起如是心願 T2251_.64.0142c07: 之時。是諸有情便生此處。滿我意願爲我 T2251_.64.0142c08: 伴侶是故當知此有情類是我所化。我於此 T2251_.64.0142c09: 類及餘世間是自在者。作者。化者。生者。起 T2251_.64.0142c10: 者。是眞父祖。時諸有情亦作是念。我等曾見
T2251_.64.0142c13: 如是念。云何當令諸餘有情生我同分爲 T2251_.64.0142c14: 我伴侶。於彼正起此心願時。我等便生彼 T2251_.64.0142c15: 同分内爲彼伴侶。由斯我等是彼所化。彼 T2251_.64.0142c16: 於有情及世間物是自在者。作者。化者。生
T2251_.64.0142c25: 見如是有情長壽久住。問。彼住何處曾見 T2251_.64.0142c26: 梵天。今云。彼論依經起問。故更擧經而其 T2251_.64.0142c27: 文短。今不爾。正示想一故文長。勿亂矣。 T2251_.64.0142c28: 答。中三説婆沙有五説。今第三彼初説。今第 T2251_.64.0142c29: 一二彼第二第三。破亦在彼中
T2251_.64.0143a03: 文爲三。初釋攝餘二天。二釋身一。三釋 T2251_.64.0143a04: 想異。此即初二也
T2251_.64.0143a07: 五受門第二定喜受ナレトモ今三受門故喜亦 T2251_.64.0143a08: 名樂。二廣釋。三難。四通。傳説論主表不信
T2251_.64.0143a16: 起戒禁取執爲因故。第二靜慮由二善想 T2251_.64.0143a17: 故言想異。由等至力二受交參而現前故。 T2251_.64.0143a18: 第三靜慮由無記想故言想一。純一寂靜異
T2251_.64.0143a26: 處入無邊識。識無邊處具足住。如識無邊 T2251_.64.0143a27: 處天。是名第六識住。無色有情超一切識 T2251_.64.0143a28: 無邊處入無所有。無所有處具足住。如無 T2251_.64.0143b01: 所有處天。是名第七識住
T2251_.64.0143b07: 四蘊也。識之住依主釋。故婆沙百三十七
T2251_.64.0143b13: 故立四識住。由別因故立七識住。謂已下
T2251_.64.0143b16: 迷倒最矣
T2251_.64.0143b20: 定攝次三中。有頂攝後三。第三説以愛見 T2251_.64.0143b21: 二義簡別。第四説以見修不斷三事簡。第 T2251_.64.0143b22: 五説以五部及不斷六事簡之。第六識約
T2251_.64.0143c01: 頌。次復説取婆沙第六樂住義以開遮
T2251_.64.0143c07: 第四靜慮無雲福生廣果三天通凡聖居。若 T2251_.64.0143c08: 是凡夫求入無想。若是聖者樂惠者求入淨
T2251_.64.0143c11: 修者生色究竟。無雜修者能往有頂
T2251_.64.0143c18: 標契經。又法勝雜心論等竝於修多羅品 T2251_.64.0143c19: 説七識住九有情居等。以經説故。又集異
T2251_.64.0143c22: 子宣説開示。我等今應和合結集。佛滅度後 T2251_.64.0143c23: 勿有乖諍。當令法律久住利益人天。此中
T2251_.64.0143c27: 乘義章八末云。九衆生居如經中説。何故説 T2251_.64.0143c28: 者爲破外道想計也。有諸外道。想計衆生 T2251_.64.0143c29: 以爲神我。擇善而居。佛爲破之故説斯九
T2251_.64.0144a03: 釋也者。獨坐妄談惑於後生矣
T2251_.64.0144a08: 所樂生處即總顯示。此中所有有漏五蘊四 T2251_.64.0144a09: 蘊名有情居
T2251_.64.0144a13: 正出體。下諸句明諸義門。謂唯自地者自他 T2251_.64.0144a14: 地分別。第三句明除識蘊。有漏者簡無漏 T2251_.64.0144a15: 漏無漏門。四句攝者辨寛狹。光記云。三句 T2251_.64.0144a16: 及有漏明體。四句攝明寛狹者未精也
T2251_.64.0144a19: 於彼諸色若過去若未來若現在。或生起欲 T2251_.64.0144a20: 或貪或瞋或癡。或隨一一心所隨煩惱是名 T2251_.64.0144a21: 色識住受想行識住廣説亦爾
T2251_.64.0144a26: 住。彼壞有故。彼亦非取和合識住處。雜心
T2251_.64.0144b02: 情數蘊云何名識住。答。有多種識住。謂相 T2251_.64.0144b03: 應識住。倶有識住。所依識住。所縁識住。所行 T2251_.64.0144b04: 識住。非有情數蘊是識所縁故名識住。而無
T2251_.64.0144b11: 未分別情非情。復云依著。著中攝非情數
T2251_.64.0144b19: 經文總説。今別依識食致難。識所乘御一 T2251_.64.0144b20: 句非經文。寶疏此一段科引經難。稽古
T2251_.64.0144b23: 云。寶疏意不爾。不言以經難故
T2251_.64.0144b26: 就理明。此初也。此中亦爲三。初正通前二 T2251_.64.0144b27: 難。次然色下辨今四識住相。後是故下結上 T2251_.64.0144b28: 二別。答意識食七識住約總相五蘊。故識亦 T2251_.64.0144b29: 得住名。非獨立識名住。今不爾。四蘊與識 T2251_.64.0144c01: 蘊離別。四蘊所住。識能住故言非住。正
T2251_.64.0144c04: 識所乘御。如何乃説但於諸蘊總生喜染。 T2251_.64.0144c05: 獨識不然。若言食中不立田種二分差別 T2251_.64.0144c06: 故無過者。應説因縁。何故不立。既於識 T2251_.64.0144c07: 食別生喜染。識住其中。不應總説有取諸 T2251_.64.0144c08: 識。皆如種子。識既於識可爲良田。何理獨 T2251_.64.0144c09: 遮識爲識住。故彼所説非善釋。今返破 T2251_.64.0144c10: 云。前難中所引經以總説證別。依義作文。 T2251_.64.0144c11: 故如本説致總説通釋。然汝但依引文加 T2251_.64.0144c12: 破斥。豈得當理
T2251_.64.0144c18: 有取諸識。故知亦有識住識中。此破意契經 T2251_.64.0144c19: 解釋非教意。今返破云。彼契經於四識住五 T2251_.64.0144c20: 蘊相望喩種田。故云不可種爲田。非約 T2251_.64.0144c21: 諸一切。故破不成破也
T2251_.64.0144c25: 然。今依彼説。光記引婆沙四七分別文亦
T2251_.64.0144c28: 云非識所依。又誰得言所依識不依彼。又 T2251_.64.0144c29: 欲談倶生於識無之。非謂但倶生爲識 T2251_.64.0145a01: 住。唯所取爲住。多義中一。何以倶生難所 T2251_.64.0145a02: 取。又約相應依著責不相應等。以異門難
T2251_.64.0145a05: 初後二因如此前二義。第二即今倶生義 T2251_.64.0145a06: 也。又無漏難。既以愛力言及著言遮訖。正 T2251_.64.0145a07: 理自義廣述對倶舍以應辨差別。彼但任 T2251_.64.0145a08: 自意違婆沙等也。寶疏擧不辨何矣
T2251_.64.0145a18: 界五趣亦和合起何但此四。答。此四惟令 T2251_.64.0145a19: 有情數起。亦遍攝有情數。界趣不爾。以界 T2251_.64.0145a20: 雖遍有情數而非但有情數起通非情數。 T2251_.64.0145a21: 趣雖但有情起而不遍有情數。不攝中有 T2251_.64.0145a22: 故。由此但四説名爲生。次説生義。有情現 T2251_.64.0145a23: 義起義出義是生義。第二句云有情。顯示 T2251_.64.0145a24: 如是差別
T2251_.64.0145a29: 。説文云。凡命無乳者卵生也。象形字也。
T2251_.64.0145b05: 囀。故一師譯如是也。勿謂由必非第五囀。 T2251_.64.0145b06: 蟲者説文云。從三虫凡蟲之屬皆從蟲。飛 T2251_.64.0145b07: 蛾者古今註云。飛蛾善拂燈。一名火花。一 T2251_.64.0145b08: 名慕光。今簡蠶變蛾殊加飛。蚰蜒者本 T2251_.64.0145b09: 草云。蚰蜒長寸餘死亦踡曲如環。方言云。蚰 T2251_.64.0145b10: 自關而東謂之螾。或謂之入耳。皆今
T2251_.64.0145b14: 蜒飮露。六足四翼其翅薄如蝉。盡取蚊虻
T2251_.64.0145b17: 宿中氐宿也。從生宿立名。此子云蜜利伽 T2251_.64.0145b18: 羅。此云鹿。從子亦呼爲鹿母。舊論存梵 T2251_.64.0145b19: 曰彌伽羅母。又有二名具擧。謂婆沙百二十
T2251_.64.0145c06: 稱也。言彼國王性多慈愛。縱有犯死刑者 T2251_.64.0145c07: 不忍殺之。但縛五體送於曠野山林。時人 T2251_.64.0145c08: 喜之因爲國號。博物志第八見人卵生。 T2251_.64.0145c09: 又第四九穴具足必胎生。不具是餘也。山海
T2251_.64.0145c12: 徐偃王是也。吾朝肥後八代曰舍利尼。亦是
T2251_.64.0145c21: 鴿鬘 舊論存梵云迦富多摩梨夫人 T2251_.64.0145c22: 菴羅衞等 於奈女經具説因縁也。正言 T2251_.64.0145c23: 菴沒羅或菴羅婆利。肇云此云奈也。維摩略 T2251_.64.0145c24: 疏云。又翻云難分別樹。其果似桃非桃。似
T2251_.64.0145c27: 小棗果如胡桃。其味酸而且甜堪入藥分。
T2251_.64.0146a01: 名呵梨勒。外名阿摩勒果。阿摩勒果此子熟 T2251_.64.0146a02: 時其味最美。不辛不苦如細蜂蜜。果形大
T2251_.64.0146a07: 妙也。舊云金翅鳥非正所目也 T2251_.64.0146a08: 翻梵語集及全眞梵語集竝伽樓羅翻金翅。
T2251_.64.0146a11: 後吐食之。其龍猶活出悲苦聲也。或云大 T2251_.64.0146a12: 嗉頂鳥。謂此鳥常貯龍於嗉中。其頂益麁也。
T2251_.64.0146a19: 百三十六萬里。頚有如意寶珠。以龍爲食。
T2251_.64.0146a29: 中有四。一問二答。三難四現受下通。此通中 T2251_.64.0146b01: 爲三。初正通。二擧異説破。三因論生論。初 T2251_.64.0146b02: 正通中初二句總標渉下四由。謂爲下別示
T2251_.64.0146b05: 彼第十此第四。今此有餘師彼第十一説。光。 T2251_.64.0146b06: 寶分科竝非也。光記混邪正以分現當故。 T2251_.64.0146b07: 寶疏分爲前三後一。第四豈不利益。初標句 T2251_.64.0146b08: 何不通第四
T2251_.64.0146b11: 無遺形。然麟記云。無外種者死後不留 T2251_.64.0146b12: 大種身也。以離識根故名爲外。今謂混 T2251_.64.0146b13: 宗因亂因果。此無外種爲因以成無遺形。 T2251_.64.0146b14: 何外種直爲死後大種
T2251_.64.0146b17: 五種名。意識。求生。食香。中有及起。論第十
T2251_.64.0146b24: 及言。顯二義別。光記未足也
T2251_.64.0146c02: 禮如來者。是大衆部經不勞會釋。述記七
T2251_.64.0146c10: 同。一門説四。乃至中有相隱定其有無。經
T2251_.64.0146c19: 兩句奪破像實有以顯彼喩過。是論主正 T2251_.64.0146c20: 依經部義也。第四第六兩句與許像實以
T2251_.64.0146c23: 後二句示教證中。攝長行五品契經。謂有 T2251_.64.0146c24: 者七有經。及言含掌馬族經。能兼義故。説經
T2251_.64.0146c28: 云聖説亦其意也。然如圓暉有言唯爲 T2251_.64.0147a01: 用字。於及未知有掌馬經。妄謂爲頌外。故 T2251_.64.0147a02: 釋中不擧七有經及掌馬二經者謬之甚矣。 T2251_.64.0147a03: 惠心正文云。不擧七有經違論及光記者。 T2251_.64.0147a04: 半似是半非也。何不正掌馬經
T2251_.64.0147a07: 相續名處
T2251_.64.0147a10: 準而亦有間隔續生若依因明示不定失。 T2251_.64.0147a11: 是亦言是相返亦也。然光記不定作法樂意 T2251_.64.0147a12: 爲先違教理。教者違入正理論。謂彼共與 T2251_.64.0147a13: 異分異全竝不樂爲爲先故。理者是此顯過
T2251_.64.0147a18: 於中生。以相違故。麟云。如將境置屋簷 T2251_.64.0147a19: 下。即有外之光像現於鏡面 屋下即影也。 T2251_.64.0147a20: 慧暉云。影中鏡。鏡中光。色既與影同處生。 T2251_.64.0147a21: 故光像色有假也
T2251_.64.0147a24: 井中水遠是鏡面與月像非鏡中人面鏡中 T2251_.64.0147a25: 月像。故舊論曰。復次共一處二無者。何者 T2251_.64.0147a26: 爲二。謂鏡面及月圓。於別處見鏡面。於別 T2251_.64.0147a27: 處見鏡中月圓。如井中水。若此月影於中 T2251_.64.0147a28: 生不應見在別處。既言鏡面及月圓。又但 T2251_.64.0147a29: 破鏡中月影不破面。及不云鏡中面。光。 T2251_.64.0147b01: 寶竝得論意。然圓暉解論鏡面月像。鏡 T2251_.64.0147b02: 與像二字各貫中間面月。爲鏡中人面像鏡 T2251_.64.0147b03: 中月像者。謬大也。彼云解云。於一鏡處有 T2251_.64.0147b04: 面月二像。看面像則近。觀月像則遠。二像 T2251_.64.0147b05: 若實豈容一處近遠別見也。是竝欲破二
T2251_.64.0147b08: 與月
T2251_.64.0147b11: 諸法功能差別難可思議
T2251_.64.0147b23: 精血何非情。謂身外出故名非情。舊論云。外 T2251_.64.0147b24: 色無意赤白爲勝因。正理云。若精衆等如 T2251_.64.0147b25: 像所依現亦不爾。非有情故。又於定等歘 T2251_.64.0147b26: 爾化生。於中執何如像依處。依正理有二 T2251_.64.0147b27: 破。初情非情別故精血非例也。又於化生 T2251_.64.0147b28: 全無可言勝依。而光記許精血等。以化生 T2251_.64.0147b29: 奪會也。今云。光記踈于不可説言
T2251_.64.0147c06: 合。母身調適無病是時。及健達縛正現在前。 T2251_.64.0147c07: 彼釋云。母起貪身心悦豫名身調適。言是 T2251_.64.0147c08: 時者。諸母色有諸惡事。月月恒有血水流 T2251_.64.0147c09: 出。此若過多由稀濕故不成胎。此若太少 T2251_.64.0147c10: 由乾稠。故亦不成胎。若此血水不少不多
T2251_.64.0147c14: 般涅槃。無行般涅槃。有行般涅槃。上流阿
T2251_.64.0147c23: 上流阿迦膩吒般涅槃。今按不必爾。集
T2251_.64.0148a01: 號分別論者。對應理論者故
T2251_.64.0148a09: 燒纔燃便滅。第二喩曰。如鐵銅燃倶熾 T2251_.64.0148a10: 以鎚打之迸火飛空上已即滅。已下五人竝 T2251_.64.0148a11: 皆此喩有差別。第三飛空從上來還未至地 T2251_.64.0148a12: 滅。第四墮地而滅。第五墮少薪草上。若煙 T2251_.64.0148a13: 若燃便滅。第六角墮多薪草上。若烟若燃燃盡 T2251_.64.0148a14: 已滅。第七墮多薪上燃盡便燒村邑曠野 T2251_.64.0148a15: 已滅。彼音釋芳無切。麥之屑皮也。正證理 T2251_.64.0148a16: 在絶言。何以故。謂頌已言七故。次前云中 T2251_.64.0148a17: 有若無何名中般故。是亦有般説故。兼遮 T2251_.64.0148a18: 異執若不述何須知。故次別言非彼所執
T2251_.64.0148a26: 古文作跰。同班孟切。迸謂散走也。此三喩 T2251_.64.0148a27: 舊論鐵火星纔出即滅。次鐵火星出遠方滅。 T2251_.64.0148a28: 後鐵火星出去最遠未至地滅。如是約一
T2251_.64.0148b02: 小迸熱鐵。三如迸燒鐵丸。此即契經所説
T2251_.64.0148b09: 入滅名中般。第四云。或生色界。壽量未盡。 T2251_.64.0148b10: 而入滅名中般 今論會意彼以令通七 T2251_.64.0148b11: 善士。前中天義不爾。故前擧破。此二義 T2251_.64.0148b12: 意於七善士應通擧此。若通五不還經何 T2251_.64.0148b13: 於此出之。又於由此上無或言。顯總別二
T2251_.64.0148b25: 天與法會不同爲正也。舊論曰。第三人入 T2251_.64.0148b26: 誦法藏堂已般涅槃
T2251_.64.0148c02: 光記但云義便非也。此中兩説即逆次前二 T2251_.64.0148c03: 説減多壽者。寶疏如今。光記牒及舊論作滅 T2251_.64.0148c04: 爲正。以此非壽量中間滅盡色界壽量涅 T2251_.64.0148c05: 槃故。減少義非論限也
T2251_.64.0148c08: 別。而彼兩説唯時別非處別。同色界故。光。 T2251_.64.0148c09: 寶行爲行至義爲是。舊論云。行處所無勝 T2251_.64.0148c10: 負差別故
T2251_.64.0148c14: 亦應説有七善士趣。便違契經。以契經説
T2251_.64.0148c19: 義。光二釋初釋四凡六聖。後釋二凡八聖。圓 T2251_.64.0148c20: 暉取後釋。於二中後似是免穿説故。而寶 T2251_.64.0148c21: 解猶勝。順解脱分已上爲賢故。經云賢聖 T2251_.64.0148c22: 故
T2251_.64.0148c25: 涅槃等
T2251_.64.0149a02: 所求生處果立名。顯此義言生方便。故中
T2251_.64.0149a07: 閻王際。婆羅門欲生二間無住處。汝都無資
T2251_.64.0149a12: 糧。再生二生言異義同。泰疏曰。眞諦云。 T2251_.64.0149a13: 一從出胎至三歳名婆羅。婆羅此爲嬰孩。 T2251_.64.0149a14: 從四歳至十五歳名摩羅。摩羅此云 T2251_.64.0149a15: 童子。從十六至四十名誘婆。誘婆翻爲少 T2251_.64.0149a16: 壯。從四十一已去至百歳名體婆羅。體婆 T2251_.64.0149a17: 羅翻老。從最後一刹那將死之時已去。 T2251_.64.0149a18: 中陰最後死一刹那名爲摩羅那。摩羅那翻 T2251_.64.0149a19: 爲死。尊實鈔云。十六至三十爲少壯。三十 T2251_.64.0149a20: 一至四十爲盛年。光。寶立五位以釋。 T2251_.64.0149a21: 按談如是位必可一定。準舊論度四位。 T2251_.64.0149a22: 光。寶爲得。神泰解不當論意。第三少壯
T2251_.64.0149a25: 盛年成就漸衰朽邁極老。是不順已度四位 T2251_.64.0149a26: 義也。焔魔事。具辨如二十論疏權衡鈔
T2251_.64.0149b06: T2251_.64.0149b07: T2251_.64.0149b08: T2251_.64.0149b09: 豐山寓學上陽沙門 T2251_.64.0149b10: 釋林常快道 記
T2251_.64.0149b13: 第二爲二問。若依正理。顯宗者第一似是。
T2251_.64.0149b16: 可生疑。諸趣中有與當所趣形爲同別。爲
T2251_.64.0149b22: 由一業引此 當先有相状 T2251_.64.0149b23: 釋曰。此業能引生諸道。此業能引顯中有 T2251_.64.0149b24: 爲至此道是故此道必所應往。於此道中 T2251_.64.0149b25: 是應來先有相。此即中陰相。今論長行亦復 T2251_.64.0149b26: 如是。故論主意必是兩問。然有人依正理 T2251_.64.0149b27: 以爲一問混雜之甚。彼論長行大異此。學 T2251_.64.0149b28: 者可知。然光第二釋兩問上。應加與當所 T2251_.64.0149b29: 趣爲同爲異之言了第二問意。此論如何 T2251_.64.0149c01: 言必含爲同爲異之意故
T2251_.64.0149c07: 即十六増也。如不可見者。總中有肉眼等 T2251_.64.0149c08: 不及 而光記云母眠。不見。未可也
T2251_.64.0149c11: 母胎時作白象形。述曰。此中部中説都無 T2251_.64.0149c12: 中有。其白象形是何物。故今意顯白象形 T2251_.64.0149c13: 是入胎之相非中有身。非謂菩薩聖人中有 T2251_.64.0149c14: 翻作傍生。以象調順性無傷慕有大勢力 T2251_.64.0149c15: 如善住龍。故現此儀。意表菩薩性善柔和 T2251_.64.0149c16: 有大勢力。師子王等雖有威力然多傷殺。 T2251_.64.0149c17: 故聖不現師子之形。論曰。一切菩薩出母 T2251_.64.0149c18: 胎時。皆從右脇生述曰。頂生以人中勝福 T2251_.64.0149c19: 從人首生。餘類下業所招從下門出。菩薩 T2251_.64.0149c20: 位超物表道出塵外。情無偏執恒履中道。 T2251_.64.0149c21: 爲表於此從脇而生。處胎之母無含孕之 T2251_.64.0149c22: 憂。出脇又無剖腹之痛。從脇而生理越恒 T2251_.64.0149c23: 品。問。脇有左右何不從左。答。諸方所重 T2251_.64.0149c24: 左右不定。此方貴左。西土重右。是吉祥故 T2251_.64.0149c25: 從右出。彼雖大衆。一説等本宗同義文而 T2251_.64.0149c26: 今準以可知
T2251_.64.0150a01: 阿含經。稽古云。檢四含無此事縁。眞諦或 T2251_.64.0150a02: 睹別梵篋。而神泰襲之誤矣
T2251_.64.0150a05: 胎。明諸餘中有必生門。有人意寶爲是。近 T2251_.64.0150a06: 順此論文勢。云又諸中有云前小後大故。 T2251_.64.0150a07: 遠會諸經論皆説入右脇。謂瑞應經云。菩 T2251_.64.0150a08: 薩初下時化乘白象從右脇入普曜經。本 T2251_.64.0150a09: 行集經等亦如是。今云。此論總明胎卵中 T2251_.64.0150a10: 有必皆生門入。爲遮菩薩右脇執。而兼辨 T2251_.64.0150a11: 一切。故云諸中有。雖菩薩雙生無之總説
T2251_.64.0150a14: 此判取菩薩必生門并各攝彼後説。婆沙 T2251_.64.0150a15: 云。問。中有何處入於母胎。有作是説。中有 T2251_.64.0150a16: 無礙隨所樂所而便入胎。問。若中有身無 T2251_.64.0150a17: 能障礙如何依住此母胎中。答。業力所拘 T2251_.64.0150a18: 故依此住。有情業力不可思議。無障礙物 T2251_.64.0150a19: 令有障礙。是故於此不應爲難。應作是 T2251_.64.0150a20: 説。中有入胎必生門。是所愛故由此理趣。諸 T2251_.64.0150a21: 雙生者後生爲長。所以者何。先入胎者必後
T2251_.64.0150a24: 復非破母腹而得入胎兩句婆沙中無。是正 T2251_.64.0150a25: 遮菩薩右脇入之堅執。若不爾此句何詮。
T2251_.64.0150b02: 薩致釋。而但引婆沙中有問答未盡也
T2251_.64.0150b11: 等據次第却出。故光記釋爲是也
T2251_.64.0150b17: 以難。佛本行經云。是時大妃於睡眠中。 T2251_.64.0150b18: 夢見有一六牙白象。其頭赤色。七支柱地。 T2251_.64.0150b19: 以金奘牙。乘空而下入右脇。因果經。普曜 T2251_.64.0150b20: 經。瑞應經等廣説泰疏云。夢見白象者。眞 T2251_.64.0150b21: 諦師云。馬鳴論中廣明今略之。白象於人 T2251_.64.0150b22: 中陸行衆生中。身最大以表菩薩於衆生最 T2251_.64.0150b23: 大身。白表菩薩無諸黒惡。四足安平表菩 T2251_.64.0150b24: 薩四如意足四無量四諦觀等。七支柱地者 T2251_.64.0150b25: 表菩薩七覺分。六牙表六度
T2251_.64.0150c01: 見此事欲令占相。諸婆羅門聞已咸言言 T2251_.64.0150c02: 此相甚吉。故法善現作如是説亦不違理。 T2251_.64.0150c03: 菩薩已於九十一劫不墮惡趣。況最後身 T2251_.64.0150c04: 受彼中有而入母胎
T2251_.64.0150c07: 愧即是法身衣服。如彼法身具勝衣服。生身 T2251_.64.0150c08: 亦爾。故彼中有常與衣倶。欲界中有多分無 T2251_.64.0150c09: 衣。以欲界中多無慚愧。唯除菩薩及白淨 T2251_.64.0150c10: 苾芻尼所受中有恒有上妙衣服。有餘師説。 T2251_.64.0150c11: 菩薩中有亦無有衣。唯有白淨苾芻尼等所 T2251_.64.0150c12: 受中有常與衣倶。問 何縁菩薩中有無衣。 T2251_.64.0150c13: 而白淨等中有有衣。答。由白淨尼曾以衣 T2251_.64.0150c14: 服於四方僧故。彼中有常有衣服。問。若 T2251_.64.0150c15: 爾菩薩於過去生以妙衣服施四方僧。白 T2251_.64.0150c16: 淨尼等所施衣服碎爲微塵。猶未爲比。如 T2251_.64.0150c17: 何菩薩中有無衣。而彼中有常有衣服。答。 T2251_.64.0150c18: 由彼願力異菩薩故。謂白淨尼以衣奉施 T2251_.64.0150c19: 四方僧已便發願言。願我生生常著衣服。乃 T2251_.64.0150c20: 至中有亦不露形。由彼願力所引發故。所 T2251_.64.0150c21: 生之處常豐衣服。彼最後身所受中有常有 T2251_.64.0150c22: 衣服。入母胎住乃至出時衣不離體。如如 T2251_.64.0150c23: 彼身漸次増長如是。如是衣隨漸大。後於 T2251_.64.0150c24: 佛法正信出家先所著衣變爲法服。受具 T2251_.64.0150c25: 戒已轉成五衣。於佛法中勤修正行不久 T2251_.64.0150c26: 便證阿羅漢果。乃至最後般涅槃時。以此
T2251_.64.0151a08: 示有體。此有總別。後三界分別。光分科 T2251_.64.0151a09: 爲是。寶疏但於中已下爲便非也。不順別 T2251_.64.0151a10: 言故亦違於中詞。又背正理論。彼二十四
T2251_.64.0151a13: 勢。豈可得離隔
T2251_.64.0151a17: 位更擧中有以對明。謂死最後刹那。次後 T2251_.64.0151a18: 中有起前刹那
T2251_.64.0151a21: 類中有。舊論曰。同生道中陰互相見。婆沙七
T2251_.64.0151a26: 眼能見。諸天報得天眼及輪王眼不見中有。 T2251_.64.0151a27: 妙於阿耨塵故。此天眼見異趣
T2251_.64.0151b01: 知之。言最疾云凌空自在。不言最無礙 T2251_.64.0151b02: 故。舊論曰。通惠者謂行虚空。既云行也
T2251_.64.0151b08: 不同彼也
T2251_.64.0151b11: 至夏時一切成蟲。彼中陰爲住待夏時不。 T2251_.64.0151b12: 復從何方來此問。然寶疏初不爲問。唯 T2251_.64.0151b13: 後爲問。見文甚疎焉。光記爲優 T2251_.64.0151b14: 有餘師言極七七日 是婆沙云設摩達多
T2251_.64.0151b18: 是婆沙本義。依之今論此義頌言非久住。 T2251_.64.0151b19: 光記判爲正義此謂也。寶疏未知解也
T2251_.64.0151b23: 類生由少類同亦無有過。又界趣處若不 T2251_.64.0151b24: 全移。雖少類殊亦無有失。以界趣處業定 T2251_.64.0151b25: 不移。餘外生縁見有差別。如豆足等。斯 T2251_.64.0151b26: 有何過。今反破云。既中生同一總報業。豈 T2251_.64.0151b27: 可有少移轉耶
T2251_.64.0151c02: 偏朋。今云二者父母也。頌疏作二縁非 T2251_.64.0151c03: 也
T2251_.64.0151c07: 根。頌疏作所泄不淨流至胎時
T2251_.64.0151c19: 疏取意云方作不男女不云或也
T2251_.64.0151c23: 論意取初解。所以者何。取喩故。證初名故。 T2251_.64.0151c24: 引二契經故。更云妙順故。後説云有餘 T2251_.64.0151c25: 故。若爾。正理破何通。解云。精血非必是
T2251_.64.0152a03: 也。引形誤。鮮本及光記作別爲正也
T2251_.64.0152a11: 者非也。冠註者人改諸無失。今云。若爾 T2251_.64.0152a12: 還字不消也
T2251_.64.0152a15: 飛仙。今云人等者。有云人横行故以類。故 T2251_.64.0152a16: 舊論亦云如人等。今按不順婆沙正理。 T2251_.64.0152a17: 顯宗鳥飛横行。蓋等應倒音誤焉
T2251_.64.0152a24: 無其文。世尊命舍利子説法。於是廣纂法 T2251_.64.0152a25: 要垂教於後。長含衆集經。十上經是也。門 T2251_.64.0152a26: 人繋以之釋爲阿毘達磨。今集異門足論是 T2251_.64.0152a27: 也學者不知以集異門是舍利子親撰者 T2251_.64.0152a28: 陋矣。題言舍利子説。且引目連法蘊足。可 T2251_.64.0152a29: 以見已其成於門人之手者照照焉。今云 T2251_.64.0152b01: 不爾。十上經。衆集經各但十紙。而唯列名 T2251_.64.0152b02: 數未盡其義。而集異門足卷成二十廣擧 T2251_.64.0152b03: 契經。又其名數大別。爲舍利子親撰有何 T2251_.64.0152b04: 害。引法蘊足。亦令彼同此何在怪。如目連 T2251_.64.0152b05: 法蘊足
T2251_.64.0152b08: 中上半約知辨三種。兼言帶義。顯第三知 T2251_.64.0152b09: 出亦知前入住。第二知住亦知前入。後必 T2251_.64.0152b10: 具前。非前必具後。非對上正言置兼字。 T2251_.64.0152b11: 後半總以不知爲第四。胎卵別故云及。 T2251_.64.0152b12: 是相違釋。而同第四位無知故是合集義。 T2251_.64.0152b13: 後一頌中如次言屬上。四餘生三字即釋前 T2251_.64.0152b14: 頌後二句
T2251_.64.0152b17: 帶前。此兼非兼正。非竝兼。唯是兼帶。如花
T2251_.64.0152b21: 竝作必爾爲是。婆沙如今而彼文勢別也」
T2251_.64.0152b26: 第三義亦非也。違經次第故。問。何云結 T2251_.64.0152b27: 頌法。答。西土法居邊地。誰可知之。蓋其法 T2251_.64.0152b28: 非一。或約音便。或約句法。或據義連。或約 T2251_.64.0152b29: 字増損。於中如今據義連。謂第四爲初句 T2251_.64.0152c01: 不知義未顯故與卵生成別位故。又無性
T2251_.64.0152c10: 爲正。蓋音誤也。應音云。茅廬力居切。寄 T2251_.64.0152c11: 止曰。廬別舍也。黄帝爲廬所以避寒暑也。 T2251_.64.0152c12: 春秋去之冬夏居之
T2251_.64.0152c18: 擧母影父次無新論與奪文故不成證也。 T2251_.64.0152c19: 又新論後文云等。豈忽前後齟齬。若不爾何 T2251_.64.0152c20: 不云唯耶
T2251_.64.0152c27: 未盡。文云此中。故云中有相續入胎。故正
T2251_.64.0153a01: 從此世間乘中有蘊。往趣他世入住出胎。 T2251_.64.0153a02: 是故應有内用士夫從此世間往入胎等。
T2251_.64.0153a13: 如是眼不實而生。生已盡滅。有業報而無 T2251_.64.0153a14: 作者。此陰滅已異陰相續。除俗數法。耳鼻舌 T2251_.64.0153a15: 身意亦如是説。除俗數法。俗數法者。謂此有 T2251_.64.0153a16: 故彼有。此起故彼起。如無明縁行行縁識
T2251_.64.0153a19: 爲論文徴釋者。一不見本經失。二不辨 T2251_.64.0153a20: 經論體式失。三不順廣説縁起句失。四麁
T2251_.64.0153a24: 故。餘作者應許非爲顯因果相續諸行即 T2251_.64.0153a25: 是作者。故復説言。依此有彼有。此生故彼生。 T2251_.64.0153a26: 此文皆契經照然矣。又光記以謂能捨此等 T2251_.64.0153a27: 二句爲佛法假蘊相續者暗於文義。此二句 T2251_.64.0153a28: 述説所破不可得實我。故標作者不可得 T2251_.64.0153a29: 述謂能等。謂汝捨此續往。實我作者不可
T2251_.64.0153b05: 日。次三七日。共爲鉢羅奢佉。第五七日有 T2251_.64.0153b06: 形相。第六七日有眼等。第七七日生髮毛 T2251_.64.0153b07: 等。今云。異今論次第。次鉢羅奢佉。後
T2251_.64.0153b10: 相位。開合異耳。又化地部髮毛等已下爲
T2251_.64.0153b13: 出。薄如伽梵於入胎經廣説。極滿足者或
T2251_.64.0153b17: 通善養相對故。已子死故。温以酥油。是温 T2251_.64.0153b18: 産門也。故舊論云。温以酥油。及睒摩利滑 T2251_.64.0153b19: 汁用以塗手。及言顯此義 T2251_.64.0153b20: 或母愛子 舊論全同。按愛應受誤也。母 T2251_.64.0153b21: 自受子洗拭故。豈可特説愛子
T2251_.64.0153b26: 曰。此子由次第増長。由諸根成熟。諸惑更 T2251_.64.0153b27: 起諸業更生。又至根已下總爲流轉無始非 T2251_.64.0153b28: 也。光記亦爲一連非也
T2251_.64.0153c02: 初。釋曰。由此道理。生以惑業爲因。惑業 T2251_.64.0153c03: 以生爲因。生復以惑業爲因。如是應知生
T2251_.64.0153c07: 者指上之辭。諸縁起者猶言相續諸蘊。故 T2251_.64.0153c08: 舊論曰如此縁生法。縁起者由四縁法生
T2251_.64.0153c16: 推過去二因故。是故前後各二中八。復次遮 T2251_.64.0153c17: 生死本無今有與生死有已還無執。及成生 T2251_.64.0153c18: 死因果相續。又爲遮常見斷見顯中見。又 T2251_.64.0153c19: 爲顯生死有因有果及因果相續。又爲除 T2251_.64.0153c20: 前後中際愚。是故説過去二因。未來兩果。 T2251_.64.0153c21: 現在五果二因。如次配知。大乘宗二世一重
T2251_.64.0153c26: 及離斷常。施設兩重實爲無用。或應過此 T2251_.64.0153c27: 便致無窮。寶師涅槃經疏第十二擧彼唯 T2251_.64.0153c28: 識破已云。此言兇悖。指斥三世諸佛説無 T2251_.64.0153c29: 用故。若謂無用。佛成道三十八年已前三 T2251_.64.0154a01: 乘皆觀二重因果十二因縁。得道非一。法華 T2251_.64.0154a02: 涅槃所説縁起皆是三世因果非一世也。觀 T2251_.64.0154a03: 一重因果得道出何經論。勝三世耶。是佛
T2251_.64.0154a11: 縁起處。或時具説十二有支。如勝義空契 T2251_.64.0154a12: 經等説。或説十一。如智事等經。或唯説十。 T2251_.64.0154a13: 如城喩等經。或復説九。如大縁起經。或説 T2251_.64.0154a14: 有八。如契經言。諸有沙門或婆羅門不如 T2251_.64.0154a15: 實知諸法性等諸如是等所説差別何縁論説 T2251_.64.0154a16: 與經有異。論隨法性。經順化宜。故契經中 T2251_.64.0154a17: 分別縁起。隨所化者機宜異説。或論了義經 T2251_.64.0154a18: 義不了。或論通説情及非情。契經但依有情 T2251_.64.0154a19: 數説。依有情故。染淨得成。佛爲有情開 T2251_.64.0154a20: 顯此二。但爲此事佛現世門。故契經中依 T2251_.64.0154a21: 有情説。爲欲成立大義利故分別縁起。諸 T2251_.64.0154a22: 有支中具無量門義類差別。今且略辨三生
T2251_.64.0154a27: 定執。非謂兩重無實益。正説縁起契經 T2251_.64.0154a28: 者非一。佛説貝多樹下思惟十二因縁經一
T2251_.64.0154b12: 曰。無也。阿難若識入胎即出名色會精耶。 T2251_.64.0154b13: 答曰。不會。若幻童男童女識初斷壞不有
T2251_.64.0154b16: 母胎。赤白爲得變異成柯羅邏不。不得。世 T2251_.64.0154b17: 尊廣説如經。本經云名色。舊論云赤白。何 T2251_.64.0154b18: 故爾。解云。剋言是赤白。依順次言名色。互 T2251_.64.0154b19: 不相違。名色至有支具説。故云乃至廣 T2251_.64.0154b20: 説。已云入胎。知約欲界。具説八支。知依 T2251_.64.0154b21: 圓滿
T2251_.64.0154b24: 支。以果與因屬因果故。或因與果五支七 T2251_.64.0154b25: 支。以因攝因果攝果故。謂現愛取即過無 T2251_.64.0154b26: 明。現在有支即過去行。現在世識即未來生。 T2251_.64.0154b27: 餘現四支即當老死。此正理初説以現識等 T2251_.64.0154b28: 五果攝屬過去二因。由因而得故。以現愛 T2251_.64.0154b29: 取有三因。攝屬未來兩果。爲得果因故。故 T2251_.64.0154c01: 言果因屬因果。後義約惑業苦分別。依義 T2251_.64.0154c02: 同攝屬。今論同初説。謂前際因果後際因果 T2251_.64.0154c03: 故。雖前後異同因果故總爲二分。故説所
T2251_.64.0154c06: 爲得資具 鮮本。正理。顯宗。及本頌。圓暉竝 T2251_.64.0154c07: 作諸境界。長行亦爾。按隣近亂寫
T2251_.64.0154c11: 明。謂過去一切煩惱。彼不應作是説。若作
T2251_.64.0154c18: 故。復婆沙等中諸煩惱位名無明。何變能 T2251_.64.0154c19: 所言無明聲總説煩惱。復似無明故者何 T2251_.64.0154c20: 謂。諸論無此説。又倶時行者。餘惑由無 T2251_.64.0154c21: 明倶行。於倶行中無明勝故第二因諸煩惱 T2251_.64.0154c22: 生必由無明。由餘惑無明轉則不定故。故 T2251_.64.0154c23: 二因無妨
T2251_.64.0154c26: 爲是。麟記依錯本云倶時行中王最勝 T2251_.64.0154c27: 者非也
T2251_.64.0155a13: 何和會。解云。梵音未知難取決。且據理 T2251_.64.0155a14: 辨之就剋定説三。據總相説四。是故今 T2251_.64.0155a15: 云總稱。雖説三猶是三中少分。取四中少 T2251_.64.0155a16: 分故。對識蘊總云四。又解。總取四蘊 T2251_.64.0155a17: 爲名色。餘別取隨一。故説四。以一念縁起 T2251_.64.0155a18: 故。而説三各就別取竝無妨
T2251_.64.0155a22: 三義亦穿也。惠暉云。六塵亦在名色位攝 T2251_.64.0155a23: 名住色根也。識身足云。名色依根即是 T2251_.64.0155a24: 六處。新婆沙引彼云。名色所依諸根是六
T2251_.64.0155a29: 順後及不定業所招。若約體寛狹爲異。若 T2251_.64.0155b01: 依義分位與遠續爲殊
T2251_.64.0155b09: 支。不取同時五蘊。無明取癡。行即取思等 T2251_.64.0155b10: 也
T2251_.64.0155b20: 説。約多時説。約相應説。約衆生名説。約 T2251_.64.0155b21: 衆生非衆生名説。云何於經中但説衆生
T2251_.64.0155b26: 縁起法。執受縁起法無執受縁起法五雙
T2251_.64.0155c02: 性。又順瑜伽第九引經釋曰。於前際無知 T2251_.64.0155c03: 云何。謂於過去諸行起不如理分別。謂我 T2251_.64.0155c04: 於過去爲曾有耶。爲曾無耶。曾何體性。
T2251_.64.0155c14: 解云。新譯諸論皆云事顯所依。舊倶舍
T2251_.64.0155c17: 義。體是依義故。問。於事有五。謂自性。所縁。
T2251_.64.0155c24: 二難竝遮誤也。何者彼非牛角難。若更立無 T2251_.64.0155c25: 窮失。然不應更立句後難永遮故
T2251_.64.0156a01: 生所生竝皆約惑業事三次第。故十二支 T2251_.64.0156a02: 不序
T2251_.64.0156a05: 便是老死爲因。遮有始難故置及言。然惠
T2251_.64.0156a15: 顯苦積集無初無終。集言爲顯諸苦蘊生。
T2251_.64.0156a18: 故。縁和合生者無果單因縁所生故。準
T2251_.64.0156a21: 有始有終是非大故。苦蘊者苦果積聚義故 T2251_.64.0156a22: 或翻爲聚。或爲陰蘊。今釋積集。集者簡 T2251_.64.0156a23: 單法生起。謂諸苦無邊聚集生起。故舊論云 T2251_.64.0156a24: 縁和合生。長含云所集。雜含云集起。且舊 T2251_.64.0156a25: 論與此解釋照照。今證意唯一二無更餘。故 T2251_.64.0156a26: 云如是。爾非有始有終故云大。復非唯一
T2251_.64.0156a29: 名爲集者。守株之弊違諸文。亦背至理矣 T2251_.64.0156b01: 從之頌疏等自去矣
T2251_.64.0156b08: 無明有因遮有始難。次二句證非理作意 T2251_.64.0156b09: 以無明爲因遮無窮重難。非理作意已下 T2251_.64.0156b10: 別釋有二。初迷無明有因。細分爲四。一 T2251_.64.0156b11: 明非理與觸同時。證經意經部三和成觸 T2251_.64.0156b12: 故眼與色爲縁。生作意是位決定是有觸。 T2251_.64.0156b13: 簡善正思惟説染濁舊論云。經言依眼根 T2251_.64.0156b14: 縁色塵染濁思惟生。二此於下明前觸同 T2251_.64.0156b15: 時非理作意至受位正爲無明因。此者是 T2251_.64.0156b16: 非理作意。證經意證受位必引無明。既受 T2251_.64.0156b17: 支因云無明觸。受位必有無明。是非理所
T2251_.64.0156b20: 也。上句何可證非理。又下句何可證無明。
T2251_.64.0156b23: 無明作因縁。四由此下總結遮前二難。 T2251_.64.0156b24: 又縁下第二更遮妨難。難云。非理作意爲無 T2251_.64.0156b25: 明因。彼亦有因。應無窮故通。此經正證下 T2251_.64.0156b26: 句。舊論不擧上句也。前文總證兩句
T2251_.64.0156b29: 義説。諦聽善思當爲汝説。云何縁起法法 T2251_.64.0156c01: 説。謂此有故彼有。此起故彼起。謂縁無明 T2251_.64.0156c02: 行乃至純大苦聚集是名縁起法法説。云何 T2251_.64.0156c03: 義説謂縁無明行者。彼云何無明。若不知 T2251_.64.0156c04: 前際。不知後際。不知前後際。不知於内。
T2251_.64.0156c07: 法。餘同雜含而具也。寶疏似屬前段。至
T2251_.64.0156c10: 義。先爲問答故。復今更擧別經。此經次 T2251_.64.0156c11: 頌通釋故。順教者順然今文勢故。會顯
T2251_.64.0156c19: 云何縁起法。謂一切有爲法。云何縁已生法。
T2251_.64.0156c24: 作ト成ト生ト轉ト起ト引ト續ト相ト取トノ能所應
T2251_.64.0156c27: 縁起。行名縁已生。乃至生老死亦爾。尊者妙 T2251_.64.0156c28: 音言。過去二支名縁起。未來二支名已生。 T2251_.64.0157a01: 中間八支通二。次有望滿四句。次有集異 T2251_.64.0157a02: 門及法蘊論説。次尊者世友云。法是因名縁 T2251_.64.0157a03: 起。法有因名縁已生。如是和合有和合起 T2251_.64.0157a04: 有起能作有能作如次配當有三復次。次大 T2251_.64.0157a05: 徳言。轉ト隨轉トヲ如次。尊者覺天言。諸法生 T2251_.64.0157a06: 時諸法生已如次
T2251_.64.0157a10: 一句有兩釋。初爲法。後屬喩。後釋爲是。 T2251_.64.0157a11: 順教理故。理者謂於喩無類同何得成例 T2251_.64.0157a12: 證。教者舊論云。由是變壞種類故
T2251_.64.0157a16: 無知。於前後際無知。廣説如經。雜含十
T2251_.64.0157a19: 不知内外。不知業・不知報。不知業報。 T2251_.64.0157a20: 不知佛。不知法僧。不知苦集滅道。因果。 T2251_.64.0157a21: 善不善。有罪無罪。習不習。劣勝皆悉不知。是 T2251_.64.0157a22: 名無明。縁無明行者有三種。身行口行意 T2251_.64.0157a23: 行。識者謂六識身。名色者受想行識四無色 T2251_.64.0157a24: 爲名。四大及所造色名色是名名色。六入 T2251_.64.0157a25: 處者眼耳鼻舌身意處。觸者六觸身。受者三 T2251_.64.0157a26: 受。苦樂不苦不樂受。愛者三愛。欲愛色愛 T2251_.64.0157a27: 無色愛。取者四取。欲取見取戒取我取。有者 T2251_.64.0157a28: 三有。欲有色有無色有。生者若彼彼衆生。彼 T2251_.64.0157a29: 彼身種類生。超越和合出生。得陰界入所得 T2251_.64.0157b01: 命根是名生。老死者。老謂髮白。支弱背僂。 T2251_.64.0157b02: 造行羸劣是名老。死謂彼彼衆生身壞壽盡
T2251_.64.0157b08: 是比此身中餘在内所攝堅竪性住内之所
T2251_.64.0157b12: 趣及天。於羅漢無有此業
T2251_.64.0157b23: 理是一性常決定。其無明等十二支分是有
T2251_.64.0157b28: 云何縁生法。謂無明行。若佛出世若不出世 T2251_.64.0157b29: 此法常住。法住法界。彼如來自所覺知成 T2251_.64.0157c01: 等正覺。爲人演説開示顯發。謂縁無明有 T2251_.64.0157c02: 行。乃至縁生有老死
T2251_.64.0157c06: 定行因。諸行決定是無明果。餘亦如是。法 T2251_.64.0157c07: 住法性是決定義非無爲義。經意如是。若 T2251_.64.0157c08: 不爾者契經亦説。如來出世若不出世法住 T2251_.64.0157c09: 法性。色常色相。乃至識常識相。地常堅相乃 T2251_.64.0157c10: 至風常動相。乃至廣説。豈五蘊等亦是無爲。 T2251_.64.0157c11: 彼既有爲。縁起亦爾。謂五蘊等自相決定説 T2251_.64.0157c12: 如是言。縁起亦依因果決定作如是言。 T2251_.64.0157c13: 問。準前宗輪疏。理一爲常名無爲。無明 T2251_.64.0157c14: 等爲有爲。今依能破彼執似無明等即爲 T2251_.64.0157c15: 無爲。故致因果決定通釋。相違云何。解云。 T2251_.64.0157c16: 言相似而義旨別。謂因果決定者。約前後定 T2251_.64.0157c17: 義。無別名無爲體。彼疏云理一爲無爲。 T2251_.64.0157c18: 約其理有別物故。今論亦云別法體名縁 T2251_.64.0157c19: 起湛然常住
T2251_.64.0158a02: 能生所生能引所引亦爾。彼皆約語別耳
T2251_.64.0158a10: 已下文段大二。初散釋。後重頌。初中爲三。 T2251_.64.0158a11: 一正通難。二又聲下破我與用別。三此縁 T2251_.64.0158a12: 下明依經應釋縁起。初中先反破聲論。後 T2251_.64.0158a13: 破訖示自義。初中一標徴。二彼反問。三別 T2251_.64.0158a14: 示失。後中一標立。二彼問。三答。初中起若現 T2251_.64.0158a15: 等以起難理。次以現難起。後出無窮失。 T2251_.64.0158a16: 後中未來世諸行正起者。舊論未來正向生。 T2251_.64.0158a17: 是未來生相位
T2251_.64.0158a21: 無有謬誤。對眞諦理聲明論句義法爲俗。
T2251_.64.0158a27: 文。三故應下結勸。至縁已起義云此縁起 T2251_.64.0158a28: 義。依此有者此至縁之義。彼有者起之義。 T2251_.64.0158a29: 引彼者指彼二句經也。有下故。鮮本。光記
T2251_.64.0158b06: 義。後義約假説非也。何者前文即經全文。 T2251_.64.0158b07: 彼説法假體。今以彼文證至縁已起義義 T2251_.64.0158b08: 路別故。寶疏於此分長行偈頌。未善分 T2251_.64.0158b09: 科也
T2251_.64.0158b12: 而作用起。至縁亦復如是。便頌上未來世 T2251_.64.0158b13: 諸行正記等自義。次兩句反破聲論。生已 T2251_.64.0158b14: 起無窮頌起現在下。或先有非有頌起未來
T2251_.64.0158b17: 擧妨。謂開口而後眠。非開時即眠者。若爾 T2251_.64.0158b18: 其人眠時即可閉口。何者先開未眠故。眠 T2251_.64.0158b19: 即可閉。是亦同時喩返成吾義
T2251_.64.0158b22: 如經言。至於眼至於色眼識得生。光記 T2251_.64.0158b23: 二釋第二爲正。順綴文附舊論故
T2251_.64.0158c04: 此有彼有恐謂或此無時彼若有。故更言 T2251_.64.0158c05: 此生故彼生。佛重言意顯無明決定縁行 T2251_.64.0158c06: 非餘爲證此義。引餘處遮簡餘。中含二
T2251_.64.0158c17: 云未審矣。傳生中。由彼支生故者。彼言 T2251_.64.0158c18: 不順契經。按經此生指上彼有。爲顯此義 T2251_.64.0158c19: 殊改爲彼哉。舊論如經言由此分生彼分必 T2251_.64.0158c20: 生。若爾今論彼言恐寫誤。以隣近相亂故。 T2251_.64.0158c21: 展轉力諸行方生者。且如名色雖親縁是識 T2251_.64.0158c22: 支。推其遠因必縁行支故云展轉。故舊論
T2251_.64.0159a01: 彼徒黨非即上座義也。數論立自性諦神 T2251_.64.0159a02: 我諦爲常。勝論等亦立我空方時等。以爲 T2251_.64.0159a03: 常住。而數論自性諦能作諸法。我非作者。 T2251_.64.0159a04: 勝論我是作者。故光師自性我分爲數勝二。 T2251_.64.0159a05: 諸行得生者。數論中間二十三諦。勝論徳業 T2251_.64.0159a06: 等也
T2251_.64.0159a10: 等生因。是故下示經意爲二。初叙標句 T2251_.64.0159a11: 意。於中初示意。二合文。三遮依我。第二 T2251_.64.0159a12: 謂無明下擧經述説文也。前合文中經云此 T2251_.64.0159a13: 生而復云此有。唯顯一無明生因依因。故 T2251_.64.0159a14: 同云此。非謂依我。問。何前却經文。解 T2251_.64.0159a15: 云。舊論同此前却。爲顯不依我而生故。 T2251_.64.0159a16: 先擧此生句。復次爲顯生有同體故是故 T2251_.64.0159a17: 前却
T2251_.64.0159a21: 應然。此師意不斷是相續義。即經云有。
T2251_.64.0159b01: 於果説滅。今云。全不爾。下破云説因
T2251_.64.0159b04: 滅故
T2251_.64.0159b11: 貯蓄。以手乞食隨得即噉食也。婆羅門者 T2251_.64.0159b12: 應次杖鳥鹿皮。舊論云執取杖鳥鹿皮。杖 T2251_.64.0159b13: 鮮本作被形誤也。播輪鉢多者。光云。此云 T2251_.64.0159b14: 牛主。經音無翻名。曰補賀切。亦作波輸。此 T2251_.64.0159b15: 是塗灰外道。遍身塗灰。髮即有剃不剃。衣 T2251_.64.0159b16: 纔蔽形。但非赤色爲異耳。事摩醯首羅 T2251_.64.0159b17: 天者也。光寶譯爲牛主。般利伐羅多迦光。 T2251_.64.0159b18: 寶云遍出。經音云。此云普行。事那羅延天。 T2251_.64.0159b19: 頂留少髮餘盡剃去。内衣在體。纔蔽形醜。
T2251_.64.0159b23: 以灰。精勤苦行求出生死。又成實論十
T2251_.64.0159b28: 初説依身。第二依見慢。此是第三説。依世 T2251_.64.0159b29: 假立名言起我執而無實體。故立以我語 T2251_.64.0159c01: 名。若不爾者有三失。一此文擲重失。前既 T2251_.64.0159c02: 答由二説有我。我語之義已顯。何可設我
T2251_.64.0159c05: 我語。別義文白然矣。依此理應知是第三
T2251_.64.0159c10: 此二句是二義也。或梵本脱有餘師言。光寶 T2251_.64.0159c11: 未辨可謂不精也
T2251_.64.0159c14: 蘊。光記識名色二支指前非也。若爾如前 T2251_.64.0159c15: 言應在五蘊下焉 T2251_.64.0159c16: 以生爲縁便有老死。老死與其生支位別。 T2251_.64.0159c17: 光記二釋第一解辨於生中非也。又老死相 T2251_.64.0159c18: 違釋也。變異義是老。滅無義是死。光記第三 T2251_.64.0159c19: 解爲優。本經各別説老死而合立名。如識 T2251_.64.0159c20: 疏八本解釋可知焉 T2251_.64.0159c21: 其相差別廣説如經 十二支體相差別廣説 T2251_.64.0159c22: 讓經。寶釋爲是。光記唯約老死一非也
T2251_.64.0159c25: 無始無終遍大故云大。集是生義。故中含二
T2251_.64.0159c28: 故。苦聚者由有流諸行聚集故。縁和合生者 T2251_.64.0159c29: 無果單因縁所生故 T2251_.64.0160a01: 阿毘達磨倶舍論法義卷第九終 T2251_.64.0160a02: T2251_.64.0160a03: T2251_.64.0160a04: T2251_.64.0160a05: T2251_.64.0160a06: T2251_.64.0160a07: 豐山上毛沙門釋林常快道記
T2251_.64.0160a13: 十二處門。惠暉約七十四法。以明唯慧故。 T2251_.64.0160a14: 今謂光且約初云眼耳等。惠暉總取無漏 T2251_.64.0160a15: 法非也。寶疏獨盡理。盡法究理故
T2251_.64.0160a18: 非異親友非親友無 非異親友餘一切人 T2251_.64.0160a19: 皆名非親。但彼怨家立非親名。故正理二十
T2251_.64.0160a22: 非親友。彼無處定是無法有何怨家。今彼怨 T2251_.64.0160a23: 敵名非親。是除後 T2251_.64.0160a24: 虚誑言語 鮮・檗・明三藏及正理。顯宗竝作 T2251_.64.0160a25: 言論。
T2251_.64.0160b08: 名無牛。二無義如牛已死亦説無牛。三異 T2251_.64.0160b09: 義如異牛故亦名無牛。四惡義如有惡子 T2251_.64.0160b10: 亦名無子。五少義如食少味亦名無味。六 T2251_.64.0160b11: 離義如處離人亦名無人。如是即説非明 T2251_.64.0160b12: 異明惡明少明離明故名無明
T2251_.64.0160b16: 此中間雜者光記施種ト現ト與種現三義。而 T2251_.64.0160b17: 無取捨還惑幼學。今言間雜。謂現行前後 T2251_.64.0160b18: 熏習言間雜。下説現起故。特立間雜義故。
T2251_.64.0160b21: 後雜起
T2251_.64.0160b24: 不強遮汝救。然今別體義爲善。非謂是信 T2251_.64.0160b25: 有部遮非經部。以不經部故。舊論曰。 T2251_.64.0160b26: 若欲分別何人相遮。諸師説無明與智別
T2251_.64.0160c01: 。兩文似違。而初就文下約意。然非經部
T2251_.64.0160c07: 切煩惱生諸行。而經中説。從無明生行。故 T2251_.64.0160c08: 知一切煩惱皆名無明
T2251_.64.0160c17: 狹心臆度之甚矣舊論明言經故。亦若不契 T2251_.64.0160c18: 經何可得止外疑
T2251_.64.0160c26: 一切見。一切類。一切我執我所執。我慢。隨 T2251_.64.0160c27: 眠滅盡故不更生。故無顯般涅槃。對批諸 T2251_.64.0160c28: 文光記四解釋初二句。第二忍智爲優。經 T2251_.64.0160c29: 唯説四諦故。寶疏但約四諦。爲已智根。 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 [行番号:有/無] [返り点:無/有] [CITE] |