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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0362a06: 俗心。今唯簡取世俗心。以爲問難故。今云。 T2251_.64.0362a07: 不爾。初釋爲善。何則上云爾時。是無學心 T2251_.64.0362a08: 生。今云亦云即從。明所從是無學心生。能 T2251_.64.0362a09: 從即世俗心
T2251_.64.0362a12: 故
T2251_.64.0362a18: 常一。謂唯一擇滅。又約離繋得無量。爲三 T2251_.64.0362a19: 別體無有妨 T2251_.64.0362a20: 厭縁苦集惠 準此論主不欣厭別立也。 T2251_.64.0362a21: 問。正理頌宗亦同此。然彼於心所中立欣 T2251_.64.0362a22: 厭。何以此文。得證不別立。答。彼未盡理。 T2251_.64.0362a23: 忍智名厭。何更有體。此文爲盡理
T2251_.64.0362a26: T2251_.64.0362a27: T2251_.64.0362a28: T2251_.64.0362a29: T2251_.64.0362b01: T2251_.64.0362b02: T2251_.64.0362b03: T2251_.64.0362b04: 十六 T2251_.64.0362b05: 豐山寓居上毛沙門快道記 T2251_.64.0362b06: 分別智品第七之一
T2251_.64.0362b09: 雖惠與智寛狹有異。然依通門。以名無過。 T2251_.64.0362b10: 當品大分爲二。初明諸智差別。二明智所 T2251_.64.0362b11: 成徳。初中有三。一明忍智見別。二明十智 T2251_.64.0362b12: 相別。三諸門分別。光寶分文未。應知至文。
T2251_.64.0362b23: 惠。謂眼根。有惠非見。謂五識身相應慧。盡 T2251_.64.0362b24: 無生智。除五見及世俗正見。餘意識相應有 T2251_.64.0362b25: 漏慧。擇法性故。非推度故。有見亦慧。謂除 T2251_.64.0362b26: 盡無生智。餘無漏惠及五見世俗正見。即無 T2251_.64.0362b27: 漏忍學八智。及無學正見等。能推度故。擇法
T2251_.64.0362c01: 非智。謂無漏忍。創觀諦境。未審決故。見攝 T2251_.64.0362c02: 智智攝見耶。乃至廣説。此中有二種四句。
T2251_.64.0362c06: 雖忍而未決。雖觀而未審。雖尋求而未 T2251_.64.0362c07: 究竟。雖伺察而未了知。雖現觀。而未重 T2251_.64.0362c08: 審。惟作功用。加行不息。故不名智。復次決 T2251_.64.0362c09: 定義。是智義。忍與所斷疑得。倶生於所見 T2251_.64.0362c10: 境。未極決定。故不名智。世友説。忍於聖 T2251_.64.0362c11: 諦。雖正堪忍。而未審知。故不名智。大徳説 T2251_.64.0362c12: 曰。見事究竟。乃立智名。非初忍時見事究 T2251_.64.0362c13: 竟。故無漏忍雖不名智。而實是智。霧尊者 T2251_.64.0362c14: 曰。重觀名智。從無始來。於四聖諦。未有 T2251_.64.0362c15: 一念トシテモ聖慧曾觀。忍起創觀故未名智。五 T2251_.64.0362c16: 識倶慧雖於所縁不能重觀。而色等境從 T2251_.64.0362c17: 無始來。已起無量有漏慧觀レハ依種類説。 T2251_.64.0362c18: 既名重觀。故亦名智。餘有漏知不重縁者。 T2251_.64.0362c19: 準此應知。不應爲難。今論正依第二復
T2251_.64.0362c22: 所縁境。無始時來。數數決擇。故皆名智。諸 T2251_.64.0362c23: 無漏惠重決擇者。皆名爲智。惟無漏忍於四 T2251_.64.0362c24: 聖諦。未重決擇。故不名智。復有説由二義。 T2251_.64.0362c25: 故説名爲智。一證知義。謂證知苦乃至道。故
T2251_.64.0362c29: 論與諸説未必違也。光通無明例難。兩釋 T2251_.64.0363a01: 竝無妨。自言簡他部。及法類互簡。寶疏只 T2251_.64.0363a02: 簡異部。未盡也
T2251_.64.0363a05: 彼息求。不復推度。是智非見
T2251_.64.0363a10: 義也。又光通五識倶生惠。約種類。是九十
T2251_.64.0363a15: 如前知
T2251_.64.0363a18: 因縁。初中有四。一明別總數。辨三智相別。 T2251_.64.0363a19: 二明苦等六智相別。三明他心智相別。四別 T2251_.64.0363a20: 明盡無生二智相別。此即初也。此問有二。 T2251_.64.0363a21: 可知。頌中初二句。別總示數。答初問。長行 T2251_.64.0363a22: 分明。然光記唯智十爲初問答非也。漏無漏 T2251_.64.0363a23: 非相別故。又違長行。故第三句已下五頌 T2251_.64.0363a24: 半竝説十智相別。答第二問。故次二段無頌 T2251_.64.0363a25: 起問。後至盡無生。有相別問。以最後故
T2251_.64.0363a28: 標科。寶十智名體別者。此中十智體別未具。 T2251_.64.0363a29: 光三増至九。九増至十者。竝非也。唯開法 T2251_.64.0363b01: 類爲四。故他心亦唯從四成。而迷頌前三
T2251_.64.0363b10: 中開成次第。故如是
T2251_.64.0363b16: 汚。染汚者。復有二種。一見性。二非見性。見 T2251_.64.0363b17: 性有五。謂有身見。邊執見。邪見。見取。戒禁 T2251_.64.0363b18: 取。非見者。諸疑。貪。瞋。慢。無明。忿。害等。相 T2251_.64.0363b19: 應慧。不染汚者。亦有二種。一善。二無覆無 T2251_.64.0363b20: 記。無覆無記者。非見不推度故。是慧及智。 T2251_.64.0363b21: 善者若五識倶亦非見。是慧及智。若意識倶 T2251_.64.0363b22: 是世俗正見。亦慧亦智。此境第七詞依主釋
T2251_.64.0363b25: 聖諦等諸勝義法。而多分知男女往來瓶衣 T2251_.64.0363b26: 車乘舍林山等世俗法。故名世俗智。正理七
T2251_.64.0363c01: 是謂等智。非一爲等。以爲無爲衆多法爲
T2251_.64.0363c11: 境差別。至下當知
T2251_.64.0363c14: 類。不開世俗。故又文中云於中。是簡持義。 T2251_.64.0363c15: 謂於如是三中。從法類二立四名。由是 T2251_.64.0363c16: 舊論無此頌前文。直云。偈曰此二由諦異 T2251_.64.0363c17: 成四。然鮮本作如是二種寫誤也。明本。及 T2251_.64.0363c18: 正理。顯宗。竝如今。而亦下云於前所説九 T2251_.64.0363c19: 種故
T2251_.64.0363c22: 初正明。釋第三句。若言簡別有學六智非 T2251_.64.0363c23: 盡無生
T2251_.64.0363c26: 喩定同異。此即初也。此二智至後念通四 T2251_.64.0363c27: 諦。即有四智。觀上下界有法類。通六智爲 T2251_.64.0363c28: 性。初念唯三智爲性。今初生言簡後念。唯
T2251_.64.0364a02: 類智。若起苦類智。爾時不起集類智。若起 T2251_.64.0364a03: 集類智。爾時不起苦類智。今同評家。唯苦 T2251_.64.0364a04: 集類智。而不竝起。六種行相簡去空非我。
T2251_.64.0364a08: 是即録文人之謬也
T2251_.64.0364a11: 亦六智爲體。故舊論云。若金剛譬三摩提縁 T2251_.64.0364a12: 苦集爲境。則與二智同境。若縁滅道爲 T2251_.64.0364a13: 境。則與二智不同。準彼若縁苦集。唯縁 T2251_.64.0364a14: 有頂蘊。便如初念二智。唯苦集類智。而但同 T2251_.64.0364a15: 境。不同行相。此定觀空非我。故苦縁滅 T2251_.64.0364a16: 道通三界九地。渉六智故。異初念二智。婆
T2251_.64.0364a21: 以集類智。思惟非想非非想處諸行因。作 T2251_.64.0364a22: 因集生縁行相。得阿羅漢果。或有以滅法 T2251_.64.0364a23: 智。思惟欲界諸行滅。作滅靜妙離行相。得 T2251_.64.0364a24: 阿羅漢果。或有以道法智。思惟欲界諸行 T2251_.64.0364a25: 道。作道如行出行相。得阿羅漢果。或有以 T2251_.64.0364a26: 滅類智。或思惟初靜慮諸行滅。乃至或思惟 T2251_.64.0364a27: 非想非非想處諸行滅。作滅靜妙離行相。得 T2251_.64.0364a28: 阿羅漢果。或有以道類智。思惟九地類智 T2251_.64.0364a29: 品道。作道如行出行相。得阿羅漢果。光記
T2251_.64.0364b04: 擧此疏文。而云。今詳此約縁苦集邊即然。 T2251_.64.0364b05: 若通約諦觀。即非唯有頂。以此定六智爲
T2251_.64.0364b08: 從此無間能自了達。無違教失。此於盡言。
T2251_.64.0364b11: 所違害。彼言意顯有惑身中。無此智生要
T2251_.64.0364b14: 何唯苦集。答意言。於是有義。依中差別。盡即 T2251_.64.0364b15: 斷盡。有惑斷盡。即初智生故。衆賢以有字 T2251_.64.0364b16: 釋於慇懃。勿勿謂有第七者。有是用字。非 T2251_.64.0364b17: 境第七對不成故。問。何縁不説言是依第 T2251_.64.0364b18: 七。解云。於依有異。或體。或義。約體是依。 T2251_.64.0364b19: 即是重。據義是有。對無故。即輕。若即言依 T2251_.64.0364b20: 第七。恐謂能所依別時別體。故只對無云 T2251_.64.0364b21: 有
T2251_.64.0364b24: 不成他心。故違於中言。故由此。舊論無此 T2251_.64.0364b25: 頌前文。直云偈曰從四他心智
T2251_.64.0364b28: 云更須決判。而有後六句頌。此中前三句 T2251_.64.0364b29: 明不知相。後三句明了知相。此中有成者。 T2251_.64.0364c01: 麟云。非此四智皆是他心。故言有成。如未 T2251_.64.0364c02: 離欲及不修者。即不成故
T2251_.64.0364c06: 漏。曾得者知曾得。未曾得者知未曾得。今 T2251_.64.0364c07: 爲顯漏無漏別知。意致及聲
T2251_.64.0364c10: 二。一釋勝心。二釋去來不知。此即初總釋。 T2251_.64.0364c11: 於境有知不知決定相。既言不知勝。義准 T2251_.64.0364c12: 能知等劣。地。根位自成。就知下地有漏
T2251_.64.0364c17: 頂。以爲上地。若約所知地。有漏通欲四定 T2251_.64.0364c18: 五地。無漏唯四定。欲無無漏所知故。九十
T2251_.64.0364c21: 慮等心心所法
T2251_.64.0364c24: 至無學位。成時不時。見道位中。他心智無 T2251_.64.0364c25: 故。不得説隨信法行
T2251_.64.0364c28: 明兩藏。及正理。顯宗皆悉如今。而竝是倒 T2251_.64.0364c29: 寫。應言應果聲聞。又若強解此。不還是聲 T2251_.64.0365a01: 聞。理在不疑。應果有相濫。通三乘故。今特 T2251_.64.0365a02: 簡別言聲聞應果。問。初二果何故不言。答。 T2251_.64.0365a03: 麟云。前二果未得他心智故。所以不論。由
T2251_.64.0365a07: 答。諸他心智。但縁現在。問。若爾論説當云 T2251_.64.0365a08: 何通。如説過去未來法九智知除滅智。答。 T2251_.64.0365a09: 應作是説。過去未來法八智知。除滅智他 T2251_.64.0365a10: 心智。現在法九智知。除滅智。而不作是説 T2251_.64.0365a11: 者。應知有別意趣。謂彼種類九智所知。若 T2251_.64.0365a12: 在過去。即是過去他心智所知。亦是未來 T2251_.64.0365a13: 不生法他心智所知。若在未來。惟是未來 T2251_.64.0365a14: 他心智所知。若在現在即是現在他心智所 T2251_.64.0365a15: 知。亦是未來不生法他心知所知。依此意 T2251_.64.0365a16: 趣。過去未來法。是九智所知。不説過去未 T2251_.64.0365a17: 來法。是現在他心智所知。復有欲令他心 T2251_.64.0365a18: 智ヲシテ現在前時能知他相續三刹那心。謂現 T2251_.64.0365a19: 在前者。次前滅者。次後生智。論依此説。亦 T2251_.64.0365a20: 不相違。評曰彼不應作是説。以他心智惟 T2251_.64.0365a21: 知現在他心心所。非餘法故。又他心智雖 T2251_.64.0365a22: 加行時亦縁自相續。而成滿時唯縁他相續。 T2251_.64.0365a23: 所以者何。縁自不名他心智故。又他心智 T2251_.64.0365a24: 但縁他心。不縁他心所縁行相。若縁他心 T2251_.64.0365a25: 所縁行相。應縁自心非他心智。自心是彼 T2251_.64.0365a26: 所縁。及能縁行相故
T2251_.64.0365a29: 中有。義准自成。二明能知相有二。初約二 T2251_.64.0365b01: 乘。後約世尊。是由加行有無。如是綴文。約 T2251_.64.0365b02: 二乘中。初總標。後別釋。別釋中有二。初約ニ T2251_.64.0365b03: 聲聞。此亦二。一正明知見位二心。二明更 T2251_.64.0365b04: 修加行非知見道。第二約麟角。明法類 T2251_.64.0365b05: 合。知三心有二。初法分二心。後類分一心。 T2251_.64.0365b06: 此即最初也。總觀等二句。光記兩釋。於中後 T2251_.64.0365b07: 釋分句。配行得二修非也。舊論但云時促 T2251_.64.0365b08: 故故
T2251_.64.0365b11: 行。聲聞加行或上或中。麟喩但須下品加行。
T2251_.64.0365b17: 他心智所縁。今詳不爾。若且約初。麟角應 T2251_.64.0365b18: 二念。何加更修類分。以爲三心。故知唯二
T2251_.64.0365b21: 智於見道。惟能知三刹那心。彼文有二唯。 T2251_.64.0365b22: 以簡別。可思。又於獨覺。有三心四心異説。 T2251_.64.0365b23: 更知餘心何可諍。於麟角。光亦云知餘十 T2251_.64.0365b24: 二念。可簡
T2251_.64.0365b27: 他心智唯知見道二心。此文亦唯知二心。不 T2251_.64.0365b28: 通餘心。既欲知第三心。而不能知其心。
T2251_.64.0365c02: 第十六心。解云。由加行異故。謂聲聞以 T2251_.64.0365c03: 鈍根。上或中加行。是故入見道。後加行必 T2251_.64.0365c04: 至第十六心。獨覺以利根。但起下加行故。 T2251_.64.0365c05: 修五心知第八
T2251_.64.0365c11: 薩説。問。彼文同菩薩。今何別説。答。因果異 T2251_.64.0365c12: 故無相違。同因位菩薩異果位世尊。故或 T2251_.64.0365c13: 同不同。隨應不一准也。又解。準婆沙總説 T2251_.64.0365c14: 獨覺。今總標亦然。若爾云麟喩。擧勝攝劣。
T2251_.64.0365c17: 家。前總説云唯三心。簡四心説。光記無評 T2251_.64.0365c18: 家者未也。今論主意欲取初説。故殊示所
T2251_.64.0365c21: 由。於舊論云餘師説。正理亦擧四説。初二 T2251_.64.0365c22: 同此。後二説云。有説。麟喩知四刹那。謂初 T2251_.64.0365c23: 二心第八。十四。此言應理。所以者何。許從 T2251_.64.0365c24: 知初二念心已。唯隔五念知第八心。若 T2251_.64.0365c25: 復更修法分加行。經五念頃。加行應成。何 T2251_.64.0365c26: 不許知第十四念。有餘亦説知四刹那。謂
T2251_.64.0366a02: 能修行勝劣。三約所知心勝劣。四約所知物 T2251_.64.0366a03: 同別。初與門。後三解奪門。詳曰。第四解非 T2251_.64.0366a04: 也。聲聞欲知第三心。而知第十六心。豈可 T2251_.64.0366a05: 論物同別。初釋不盡理。他心智知他心。全 T2251_.64.0366a06: 非戲慰。何云萎歇。餘解亦復無理 然婆沙 T2251_.64.0366a07: 云唯三心。但談由加行知。謂法分類分各 T2251_.64.0366a08: 別故。須別加行。既知二類。餘一切同類故。 T2251_.64.0366a09: 不須加行知此。故云但三心。是故云爲 T2251_.64.0366a10: 更知類分別修加行。於同類無別加行必 T2251_.64.0366a11: 矣。然衆賢論師輒例修五心。以詰徴初説。 T2251_.64.0366a12: 全不當理。而違婆沙本説唯三心。今論主 T2251_.64.0366a13: 考法正理。得婆沙意。全除去四心兩説。但 T2251_.64.0366a14: 擧三心兩説。而取初説。然光記未知旨趣
T2251_.64.0366a18: 者非也。未辨相別故。終有十智相攝故。寶 T2251_.64.0366a19: 分文爲是。此頌初句標能所知。於言境第 T2251_.64.0366a20: 七。次二句明二相別。上知字今能知。下知昔 T2251_.64.0366a21: 能知。望今則成所知。等言等苦言及餘三 T2251_.64.0366a22: 諦數語。下等字準知。約本即此二句別讀如 T2251_.64.0366a23: 次二智相。而約兼二句連續爲無生智。校 T2251_.64.0366a24: 本論文可知。第四句結合名
T2251_.64.0366b04: 今。舊論云以此義是。不異今義。品類足云 T2251_.64.0366b05: 由此而起。衆事分云於彼起。正理論七十
T2251_.64.0366b08: 無分別故。謂出二智。後得智中。方作如是 T2251_.64.0366b09: 二類分別。此二分別二智後生。是盡無生力 T2251_.64.0366b10: 所引故。此二俗智是彼士用果。故擧二果。 T2251_.64.0366b11: 表二智差別。理必應然。説由此故。依爲此 T2251_.64.0366b12: 義。説由此聲。即是爲此所有智義。不爾應 T2251_.64.0366b13: 言如是所有。諸觀行者。本修行時。定起如 T2251_.64.0366b14: 斯要期意樂。謂我當證阿羅漢。時要應起
T2251_.64.0366b17: 即後智生所依止義。故言此釋理必應然
T2251_.64.0366b20: 是爲此後得智之能起。智名盡智。何故如 T2251_.64.0366b21: 是説。謂二智相別不能示。本論二智倶唯擧 T2251_.64.0366b22: 八名。思之。故以後得分別差別。顯示能起 T2251_.64.0366b23: 二智亦有差別。非唯於此由是爲義。餘處 T2251_.64.0366b24: 亦有。雜集敬序云。由悟契理及解釋。基疏
T2251_.64.0366b29: 此而起。準彼作知觀是能起。而加行智見等。 T2251_.64.0366c01: 即所起而果。與正理論。能所相違。何和會。 T2251_.64.0366c02: 解云。所誦本別。今依由此所有本。作如是 T2251_.64.0366c03: 解。不必和會。若依由此而起本。由是因由。 T2251_.64.0366c04: 第三轉聲。起即起興。非實由後得智作知。 T2251_.64.0366c05: 此智方起。而無彼後得。此二智差別不顯。 T2251_.64.0366c06: 今由彼作知。此二智別相成。故云由此而
T2251_.64.0366c09: 等。是無生智所起行相。或爲此作知後得。而 T2251_.64.0366c10: 生起智。理似通而非正理。可云爲此所有 T2251_.64.0366c11: 智。當時故。盡無生智生。豈爲作後得分別。 T2251_.64.0366c12: 古今不辨何哉
T2251_.64.0366c15: 失。若有者。識身論中。何故不説。若無者。品
T2251_.64.0366c18: 六聖行相。然彼行中無如是行。如何盡無生
T2251_.64.0366c23: 述此意。如前引。問。此論與婆沙相違。一百
T2251_.64.0367a06: 云。通彼本論非唯一途。於迦濕彌羅。亦應 T2251_.64.0367a07: 多端。今擧彼諸師義。彼婆沙亦是一義。今不 T2251_.64.0367a08: 標毘婆沙師。豈非爲斯哉
T2251_.64.0367a13: 説之。若不爾者。彼論不説。評曰。應作是 T2251_.64.0367a14: 説。無無漏惠離十六聖行相。舊論云有餘 T2251_.64.0367a15: 師。是有部異説。外國師義。由是於婆沙
T2251_.64.0367a21: 義。二智不推度。不可言見。前論云。盡與無 T2251_.64.0367a22: 生二。智非見性。已息求心。不推度故。然 T2251_.64.0367a23: 説見言。總列惠八名。言便故來。舊論云。爲 T2251_.64.0367a24: 以一切名釋此義故。而不云言便。雖然 T2251_.64.0367a25: 與此義同。然光記云。以本論中解其十智。 T2251_.64.0367a26: 一一皆言知見等八。至盡無生。猶説見據 T2251_.64.0367a27: 言便故者。未閲本文。妄作此釋。彼品類足 T2251_.64.0367a28: 中。説前八智。全不言見。況擧八名
T2251_.64.0367b04: 見者。且諸智亦名見。有見非智。謂八現觀 T2251_.64.0367b05: 邊忍。對下見非智言且。既云諸智。二智亦 T2251_.64.0367b06: 是名見也
T2251_.64.0367b09: 知見義。又會後文故
T2251_.64.0367b16: 世俗智在十八地。欲界攝欲界者。有頂攝 T2251_.64.0367b17: 有頂者。又世俗智有善染汚無覆無記。善者 T2251_.64.0367b18: 攝善者。染汚者攝染汚者無覆無記者攝 T2251_.64.0367b19: 無覆無記者。又世俗智通三世。過去攝過 T2251_.64.0367b20: 去。未來攝未來。現在攝現在。過去未來各 T2251_.64.0367b21: 多刹那。一一自攝。又世俗智攝他心智少分 T2251_.64.0367b22: 者。謂他心智有有漏。有無漏。此唯攝彼有
T2251_.64.0367b26: 至定者。乃至第四靜慮者攝第四靜慮者。又 T2251_.64.0367b27: 法智有四種。謂四諦智。苦智攝苦智。乃至 T2251_.64.0367b28: 道智攝道智。又法智在三世。過未現唯攝 T2251_.64.0367b29: 自世。去來各多刹那。一一自攝。即此法智 T2251_.64.0367c01: 攝他心智少分者。他心智有漏無漏。此惟 T2251_.64.0367c02: 攝無漏。彼無漏復有法智品。有類智品。此 T2251_.64.0367c03: 唯攝法智品。故説攝彼少分。即此法智攝 T2251_.64.0367c04: 苦集滅道智少分者。謂彼四智各有法智品。 T2251_.64.0367c05: 有類智品。此唯攝法智品故。説攝彼少分
T2251_.64.0367c08: 相攝。準前應思擇。廣如彼説。又一百六十
T2251_.64.0367c16: 好。明相別中。世俗。法。類。三是起首故。世
T2251_.64.0367c19: 二者爲善。以根本二智。疑相別十故。舊論 T2251_.64.0367c20: 寫誤作三。雜心資師對望致難。故云三智。 T2251_.64.0367c21: 問意各別
T2251_.64.0367c24: 或依對治。或依加行。或依相應。或依所依。 T2251_.64.0367c25: 或依所縁。或依行相。或依所縁及行相等
T2251_.64.0368a04: 世俗。多取瓶等世俗境故。寶疏云。以世俗 T2251_.64.0368a05: 智性可破壞多知世諦故。就自性名世俗 T2251_.64.0368a06: 智。此兩師並謂有當體從境二釋名。前從 T2251_.64.0368a07: 境依主釋。今就自性。世俗即智持業釋。今 T2251_.64.0368a08: 詳曰。此中七縁。是十智建立縁。非釋名從他 T2251_.64.0368a09: 當體差別。謂智有二種。一知世俗有漏智。 T2251_.64.0368a10: 二知勝義無漏智。此中就知世俗有漏智 T2251_.64.0368a11: 自性。總立世俗智。其勝義智。開爲九種。不 T2251_.64.0368a12: 得言自性。如下六縁。亦非釋名縁。苦集等 T2251_.64.0368a13: 智。釋名皆從境立名。而今云行相所縁。應 T2251_.64.0368a14: 知於釋名。是境依主。而約七縁中。即就自 T2251_.64.0368a15: 性。故言非勝義智爲自性。不言非勝義
T2251_.64.0368a18: 俗境。正理云。以世俗智爲自性故。若約持
T2251_.64.0368a24: 帶數釋乎。然光寶輩迷自性言。泥婆沙立 T2251_.64.0368a25: 名依多縁文。而爲當體得名。是則不深思。
T2251_.64.0368a28: 業。答。誰言無持業。而唯今自性是智自體。 T2251_.64.0368a29: 非釋名自性
T2251_.64.0368b03: 説。今施全言。簡別滅道法智兼治上修 T2251_.64.0368b04: 惑
T2251_.64.0368b07: 心外境體無別心上浮。相不同故。後通能所 T2251_.64.0368b08: 縁。此意據有部本意作初解。據舊論致次
T2251_.64.0368b15: 相何。又云。依行相者。謂苦集智。此二行相 T2251_.64.0368b16: 無雜。所縁雜故。苦無常等。因集等行。各 T2251_.64.0368b17: 別。無雜。所縁苦集二諦。體一物故是雜
T2251_.64.0368b20: 彼頌云行相。行相境故。彼釋第四云。四由 T2251_.64.0368b21: 所縁相及境界體異。安立滅道二智。如是 T2251_.64.0368b22: 對境界云所縁相。是所能縁慮知行相。猶
T2251_.64.0368b25: 彼事。必不預此事
T2251_.64.0368b28: 約所縁勝劣。以成滅道法智斷上。苦集法 T2251_.64.0368b29: 智不能斷上。次已除下約斷惑先後。以成 T2251_.64.0368c01: 法智斷上而類智不斷欲。第二由此下釋 T2251_.64.0368c02: 第四句。於第二因義已成故。但云由此等。
T2251_.64.0368c08: 多少。就中有三。此第一正明十智行相多 T2251_.64.0368c09: 少。光寶竝不入諸門科者違文理。違文
T2251_.64.0368c16: 即非諸門何
T2251_.64.0368c25: 三義觀。七處善等觀。故彼云等無邊
T2251_.64.0368c28: 明。二擧難通。三因解經中有貪心等。四更
T2251_.64.0369a04: 眞。無欲心知無欲心如眞。有恚無恚。有癡 T2251_.64.0369a05: 無癡。有穢無穢。合散。高下。小大。修不修。定 T2251_.64.0369a06: 不定。不解脱心知不解脱心如眞。解脱心 T2251_.64.0369a07: 知解脱心如眞。彼經説十對。婆沙及今論 T2251_.64.0369a08: 除穢無穢一對。加掉不掉。不靜靜四雙兩
T2251_.64.0369a11: 解脱。十二法。各開有無。而爲二十四隻十
T2251_.64.0369a19: 各開有無爲二雙。彼中含合散。高下。小大。 T2251_.64.0369a20: 且只擧法。實各開有無。則是六雙。彼經總 T2251_.64.0369a21: 説十三雙。諸阿毘達磨依文施解。未細説。 T2251_.64.0369a22: 準前後。義自顯故。光寶定爲十一對。蓋未
T2251_.64.0369a26: 二論主依經部義破斥。就初中有十節。一 T2251_.64.0369a27: 解第一雙有貪離貪心。此中有二。此即初泛 T2251_.64.0369a28: 明有貪心。除貪相應心。餘惑相應染汚心。 T2251_.64.0369a29: 及有漏善。無覆無記言餘有漏心
T2251_.64.0369b03: 説。取評家義。此即初也。中有二。初釋有貪。 T2251_.64.0369b04: 後釋離貪。此離貪中。先正釋。後擧傍義破。 T2251_.64.0369b05: 雖非正有此義。恐忘謂作故預破此
T2251_.64.0369b11: 作論者。則有漏善。及無覆無記心等。應亦 T2251_.64.0369b12: 名離貪心。然彼亦有貪心。貪所繋故。如有
T2251_.64.0369b15: 好。謂貪所繋故名有貪心。貪對治故名離貪 T2251_.64.0369b16: 心。若説貪相應故名有貪心。貪不相應故 T2251_.64.0369b17: 名離貪心者。則貪不相應餘煩惱。相應心 T2251_.64.0369b18: 等。應名離貪心。然彼亦是有貪心。貪所繋 T2251_.64.0369b19: 故。若説貪相應故名有貪心。貪對治故名離 T2251_.64.0369b20: 貪心者。則貪不相應染汚心。及無覆無記 T2251_.64.0369b21: 一分善心。應非有貪心。亦應非離貪心。然 T2251_.64.0369b22: 彼亦是有貪心貪所繋故。初説相應。是有貪 T2251_.64.0369b23: 義。第二有貪通二義。第三評家所繋義。離貪 T2251_.64.0369b24: 三義。竝對治義。雖不相應義。是離貪正説人 T2251_.64.0369b25: 無。恐有兼破之。次若説下破第一師相應 T2251_.64.0369b26: 義。第二師一分同破。一分同取。故別不破。 T2251_.64.0369b27: 就此離貪。光記二釋。初通漏無漏。後唯無漏
T2251_.64.0369c04: 非乖違。竝含具故。合前總六義。竝好焉。故 T2251_.64.0369c05: 於婆沙。不致評簡 T2251_.64.0369c06: 染心根少極二相應故 顯三不善根有隨 T2251_.64.0369c07: 一相應云極。貪瞋必不倶。故必無三相應。 T2251_.64.0369c08: 相應至極唯二。謂貪癡及瞋癡
T2251_.64.0369c11: 惱惡行多起。如河流。善心不爾。雖捨百千 T2251_.64.0369c12: 珍寶。或有能起。或有不能起者。染心力用
T2251_.64.0369c22: 二破前三對。初中亦有二。一通破。二別約 T2251_.64.0369c23: 沈掉破。初中有二。此初總標二非
T2251_.64.0369c26: 此文即一有部門。二論主引經正答不順。
T2251_.64.0369c29: 故名聚。既是染汚。何汝言善心。依或説與 T2251_.64.0370a01: 内心相應唯有止。是有漏善。非無漏無觀 T2251_.64.0370a02: 故。何可爲法類道無漏智。外散亦有或説。 T2251_.64.0370a03: 初染故無失。或説是有漏善觀。何一向可 T2251_.64.0370a04: 爲染汚。具引經意如是
T2251_.64.0370a10: 同爲染心。故云即契經意七覺支並染法對 T2251_.64.0370a11: 治法。必可修敵支。而修順支。故爲非時修。 T2251_.64.0370a12: 惛沈是身心無堪任性。輕安即心堪任性。定 T2251_.64.0370a13: 即令心平等。行捨令心平等。無驚覺性。並 T2251_.64.0370a14: 行相順不成對治。掉擧令心不靜。擇法是 T2251_.64.0370a15: 惠爲體。精進令心勇猛。喜即喜受。並是非 T2251_.64.0370a16: 陰昧行相。順掉亦是非時修。若此修相翻名
T2251_.64.0370a19: 定捨名是時修。故知別時別心
T2251_.64.0370a26: 語。如是情語無有限量。誰得倶言。經實意
T2251_.64.0370a29: 者。此汝増勝通釋語。若約經密意趣。容有 T2251_.64.0370b01: 此理。故我亦強不遮。然約顯了門。實意不 T2251_.64.0370b02: 爾。詳曰。舊論爲盡理。此論亦云實不顯前 T2251_.64.0370b03: 是隱密。復違理。謂唯依自情立義。何得言 T2251_.64.0370b04: 不遮此。特應破故。自字密誤也。或隨自意 T2251_.64.0370b05: 語者。對隨他意語。隨他是顯了。隨自即隱
T2251_.64.0370b08: 説他心智所縁心相。未欲顯示令了知黒
T2251_.64.0370b12: 破。此有三。一總牒計徴。二別徴。三總結此
T2251_.64.0370b16: 兼約能隨能縁破。初中亦二。此初約得隨。 T2251_.64.0370b17: 前三果有學無漏心貪得未永斷。有有頂貪 T2251_.64.0370b18: 等故
T2251_.64.0370b21: 二若不下破救。三若謂下牒轉計破。貪瞋
T2251_.64.0370b26: 不同類。謂他心智是相應法。得即不相應攝 T2251_.64.0370b27: 故。亦不可説縁彼縁心王之貪心所。經文 T2251_.64.0370b28: 擧他心智境。既云有貪心。以心爲境故。後 T2251_.64.0370b29: 寧知下詰不知。若依汝所説如是貪繋義。寧 T2251_.64.0370c01: 知契經説他心智境他人心。是名有貪等
T2251_.64.0370c04: 以故。此心有時縁有流心。分別有欲。由縁
T2251_.64.0370c07: 是心但有癡非是有欲。由縁癡爲境界故。 T2251_.64.0370c08: 縁他心爲境界心。不縁至得爲境界。非 T2251_.64.0370c09: 此心境界縁欲爲境界。是故不由欲相應
T2251_.64.0370c12: 縁貪。於所縁心。立有貪心名。蓋梵本異。謂 T2251_.64.0370c13: 梵縁聲有男女聲差。依女聲轉譯爲所縁。 T2251_.64.0370c14: 見男聲音翻作縁欲。以顯欲是能縁。問。二 T2251_.64.0370c15: 論中正不何。答。據理檢尋。無有優劣。善能 T2251_.64.0370c16: 成徴詰。而無所違義故。問。既云貪所繋 T2251_.64.0370c17: 心。於中分隨縁。應倶是所隨。所縁。不爾可 T2251_.64.0370c18: 非所繋中別義。答。能所繋與能所縁。不要 T2251_.64.0370c19: 齊均。謂縁狹繋寛。縁貪心爲所繋。約所縁 T2251_.64.0370c20: 繋。貪所縁心爲所繋。約能縁繋。能繋亦準 T2251_.64.0370c21: 此。此論總有三説。初有貪是相應義。第二 T2251_.64.0370c22: 有貪即所繋義。離貪竝對治義。第三論主 T2251_.64.0370c23: 有貪是相應義。離貪即不相應義。婆沙亦有
T2251_.64.0370c26: 説者非也
T2251_.64.0370c29: 問答行相所縁。二略示定相。初中有問答。 T2251_.64.0371a01: 問中所縁者。舊論云所縁境。是則六塵。而 T2251_.64.0371a02: 不通心心所。能知他心。能縁行相名他心 T2251_.64.0371a03: 能縁行相。他心之能縁。即行相依主持業可 T2251_.64.0371a04: 知。答中有總別。別中有順成反顯。反顯中。 T2251_.64.0371a05: 若許知他心能縁行相。於他人中。論能所 T2251_.64.0371a06: 時應無違失。而縁他人心自能縁行相。知 T2251_.64.0371a07: 此有縁自失。故不許之。光記兩釋。初解爲 T2251_.64.0371a08: 善。以此論色心對明故。後解雖婆沙。而不 T2251_.64.0371a09: 順今文。彼自他互望。爲能所縁故
T2251_.64.0371a12: 物。三勸所不遮。欲色界繋者。簡無色界。九
T2251_.64.0371a15: 知果。因亦爾故。繋者繋縛顯有漏。三三摩
T2251_.64.0371a26: 無。餘所不遮等者。上不遮無願。於中有 T2251_.64.0371a27: 十行相。他心唯道四行。故云容有又唯遮二 T2251_.64.0371a28: 智。不遮餘七智。而唯法類世道四。非苦集 T2251_.64.0371a29: 滅。亦是容有。遮見道未遮修道無學道。於 T2251_.64.0371b01: 此不遮中。亦遮無間道。不遮餘三道。光云。 T2251_.64.0371b02: 餘修道中。加行解脱精進中者。唯約無間道
T2251_.64.0371b08: 二。一正叙。二謂由下述渉世俗相。問。離
T2251_.64.0371b11: 等。是世俗故。空非我是勝義。必渉勝義。此 T2251_.64.0371b12: 觀後決了知空非我。故由此。二智離空非
T2251_.64.0371b18: 智出觀時。後得智中渉世俗。故於觀内不 T2251_.64.0371b19: 作此二行。若作不能渉世俗故。問。觀内 T2251_.64.0371b20: 觀外竝不作此二行。豈應二智不了空非 T2251_.64.0371b21: 我。謂不爾。正理云。此觀後決了空非我故。 T2251_.64.0371b22: 問。不作無我行理可然。何不觀内作空 T2251_.64.0371b23: 行。於世俗不言不空故。答。世俗中言色
T2251_.64.0371b28: 念。我當盡一切生。乃至我當不受後有。二 T2251_.64.0371b29: 對治故。謂瑜伽師修如是對治。令一切生 T2251_.64.0371b30: 盡。乃至令不受後有。三作事故。謂瑜伽師 T2251_.64.0371c01: 作如是事。謂盡一切生。乃至不受後有。四 T2251_.64.0371c02: 相續故。謂瑜伽師得如是相續。令一切生 T2251_.64.0371c03: 盡乃至不受後有。五補特伽羅故。謂如是補 T2251_.64.0371c04: 特伽羅易見。易施設。謂一切生盡乃至不 T2251_.64.0371c05: 受後有。由是五縁。經作是説。我生已盡乃 T2251_.64.0371c06: 至不受後有。非無漏觀中有如是行相。要
T2251_.64.0371c10: T2251_.64.0371c11: 彼論中無評説。以竝是所具義故
T2251_.64.0371c14: 無越義。然未見後説以識身論難前説之 T2251_.64.0371c15: 文。今論主欲後説勝故。前説略述後説具 T2251_.64.0371c16: 決擇
T2251_.64.0371c22: 處。若有是事。若如理所引了別。色界及無 T2251_.64.0371c23: 色。二界合觀。三文無異。此最後若對不如 T2251_.64.0371c24: 理。餘若謂言顯十二行別。今略因起二。
T2251_.64.0371c27: 所誦本別故 T2251_.64.0371c28: 又彼云無常無我今云非。其義不異。舊論 T2251_.64.0371c29: 亦作無。勿致無爲非因果之難 T2251_.64.0372a01: T2251_.64.0372a02: [IMAGE] T2251_.64.0372a03: [IMAGE] T2251_.64.0372a04: [IMAGE] T2251_.64.0372a05: [IMAGE] T2251_.64.0372a06: [IMAGE] T2251_.64.0372a07: [IMAGE] T2251_.64.0372a08: [IMAGE] T2251_.64.0372a09: [IMAGE] T2251_.64.0372a10: [IMAGE] T2251_.64.0372a11: [IMAGE] T2251_.64.0372a12: [IMAGE] T2251_.64.0372a13: [IMAGE] T2251_.64.0372a14: [IMAGE]
T2251_.64.0372a17: 苦所斷法耶。今能所了文互現。故上云見。 T2251_.64.0372a18: 下云欲。而唱總名略苦言。或彼明餘三諦 T2251_.64.0372a19: 文。小異大同。並無有是事等。欲通取四諦。 T2251_.64.0372a20: 故不云見苦。彼論約十煩惱。於中説邪見。 T2251_.64.0372a21: 苦集滅道如次云無果無因無滅無道。各唯 T2251_.64.0372a22: 一句無如今三句一處文。蓋今通四諦取要。 T2251_.64.0372a23: 無因是集下。無作是苦下。舊論云無事。是作 T2251_.64.0372a24: 事取果。損減通滅道舊論云非撥。唯取通
T2251_.64.0372a27: 三句。蓋詳略隨宜。故今亦在具詳也。餘文 T2251_.64.0372a28: 全如彼。光記見取已下。約四諦三界並非
T2251_.64.0372b02: [IMAGE] T2251_.64.0372b03: [IMAGE] T2251_.64.0372b04: [IMAGE] T2251_.64.0372b05: [IMAGE] T2251_.64.0372b06: [IMAGE] T2251_.64.0372b07: [IMAGE] T2251_.64.0372b08: [IMAGE] T2251_.64.0372b09: [IMAGE] T2251_.64.0372b10: [IMAGE] T2251_.64.0372b11: [IMAGE] T2251_.64.0372b12: [IMAGE] T2251_.64.0372b13: [IMAGE] T2251_.64.0372b14: [IMAGE] T2251_.64.0372b15: 破云。此證不成。迷論意故。論顯不繋行 T2251_.64.0372b16: 相衆多。於中有縁欲界繋者。依容有説。 T2251_.64.0372b17: 有是處言。有是事言。顯無顛倒。即由此故。 T2251_.64.0372b18: 餘無此言。而擧下見斷文訖云。除此無容 T2251_.64.0372b19: 有餘行相。由此不説有是處言。由皆顛倒 T2251_.64.0372b20: 轉。不言有是事。故淨行相。無越十六。理ト
T2251_.64.0372b23: 云。若眞無倒。是有是處ナラハ於見斷中。何不
T2251_.64.0372b26: 曰。不説自成。由是彼一論中於如理作意 T2251_.64.0372b27: 處。必云有是事等。於非理作意並不説。又
T2251_.64.0372c02: 所引了別 T2251_.64.0372c03: 倶舍師破云。彼亦有漏別行相。而既於修所 T2251_.64.0372c04: 斷顛倒惑品有此言。汝無顛倒救不成立 T2251_.64.0372c05: 也。評曰。餘行相有無。應須分別。若依斷惑 T2251_.64.0372c06: 行相。無彼別行。諸煩惱品攝見修惑。彼二 T2251_.64.0372c07: 道行。並是十六故。設諸經論立種別行名。皆 T2251_.64.0372c08: 彼十六差別。必非別行。如三三摩地等。若 T2251_.64.0372c09: 據法門分別。更有餘行相。如我生已盡等。 T2251_.64.0372c10: 不可言出觀世俗智。然識身足文。彼説道 T2251_.64.0372c11: 理。非別觀行。何以知此。四諦各自四行隨 T2251_.64.0372c12: 應而有是處等。悉有之故。又唯説十六行 T2251_.64.0372c13: 中有此。於餘無此。故此論中遮伽濕彌救。 T2251_.64.0372c14: 引下見斷文。全不允。彼惑品類。全無十六行
T2251_.64.0372c22: 如是説者實亦十六 後叙正義。正釋頌文。 T2251_.64.0372c23: 此中有二。初標其數。如名十六。實亦十六。
T2251_.64.0373a02: 生爲有。云因集有縁。非我是我見能對治。 T2251_.64.0373a03: 舊論云。對治我見故非我。而雜心云。我 T2251_.64.0373a04: 見所對治故非我。彼所言非亦是對能之
T2251_.64.0373a07: 和合顯現行故集。相續理故生者。婆沙云。 T2251_.64.0373a08: 令令有續起故名生。舊譯人譯爲有者。相 T2251_.64.0373a09: 續者非無故名有。以果名因。故舊論云。生 T2251_.64.0373a10: 所顯故有。譬喩等者。有云。此四如次配喩 T2251_.64.0373a11: 上四者非也。唯是喩成辨縁。此中無四可 T2251_.64.0373a12: 別。類因集生縁之故。文中云衆縁和合成
T2251_.64.0373a15: 何。三火者貪瞋癡。此三令身心燒熱。故如
T2251_.64.0373a18: 此後番靜等彼初番。而今論全依雜心。故不 T2251_.64.0373a19: 同婆沙也。無衆患故者。雜心云。離内煩故 T2251_.64.0373a20: 妙。故今云患。脱衆災故。雜心云。離外惱故 T2251_.64.0373a21: 出。故今云災。彼云出是出過義。出過煩惱 T2251_.64.0373a22: 故今云離。亦是出離義。故舊論云。出一切 T2251_.64.0373a23: 過失外故離。以出釋離。通行者。光記通行 T2251_.64.0373a24: 衆聖門。雜心趣向故道。永超故出者。雜心離 T2251_.64.0373a25: 爲出。差別云何解云。彼出離諸惑義。此永 T2251_.64.0373a26: 出過義。是爲差別
T2251_.64.0373a29: 續等者。擇滅性是不相續。而令三有相續 T2251_.64.0373b01: 斷。故名滅。譬如水性清淨而令諸不淨清 T2251_.64.0373b02: 淨。妙者婆沙雜心等云善故常故。今唯云 T2251_.64.0373b03: 勝義善。性是擇滅。是常而善。其義不異。
T2251_.64.0373b08: 約義。亦存此。舊論云。如我等所信受。今當 T2251_.64.0373b09: 説。準彼樂者。樂信義即依經部等義。以作 T2251_.64.0373b10: 此兩番釋
T2251_.64.0373b15: 告比丘。此五受陰。欲爲根。欲ヲ集トシ欲ヲ生トシ T2251_.64.0373b16: 欲ヲ觸トス。問。文相似而生次異觸名有異何。 T2251_.64.0373b17: 答。彼生此縁。衆縁和合生。故非此後生。觸
T2251_.64.0373b20: 集。依欲爲生。依欲爲有。有名應在後説。 T2251_.64.0373b21: 彼舊論因集生縁名爲因集有縁。故彼有者。 T2251_.64.0373b22: 即此論生。彼云生與經同。而有外之生。知 T2251_.64.0373b23: 與此論生各別。識者可知 T2251_.64.0373b24: 問。彼經説五蘊生起相。非集諦行相。何得 T2251_.64.0373b25: 證答。彼經顛末。並是彼集諦行相。故第十
T2251_.64.0373c01: 餘衆苦則滅。彼所苦滅道跡。如實知。修行 T2251_.64.0373c02: 彼向次法由是應知。是集四行相。唯此生
T2251_.64.0373c09: 三配四行。四更依經明四欲差別。此即初
T2251_.64.0373c12: 別後有愛欲。謂我應生如此如此名有差
T2251_.64.0373c15: 受生故。光三釋第二爲正。初後非也。此四 T2251_.64.0373c16: 中前三於本有。有現當總別異。其第四續 T2251_.64.0373c17: 生。造業。當現。自顯。故無現當言。而各亦渉 T2251_.64.0373c18: 總別。故不言總別。問。於前三本有中。何故 T2251_.64.0373c19: 於現無別欲。答。現體已起。但貪此總。不 T2251_.64.0373c20: 於他起。未來未生生不定。故有彼此別。
T2251_.64.0373c25: 上一言異。後第二等爾
T2251_.64.0373c28: 後執現下。論主分配四欲。此即初也。
T2251_.64.0374a04: 行從内起。比丘言。有我於諸所有。言我欲我 T2251_.64.0374a05: 爾乃至十八愛行從外起。如是總説十八愛 T2251_.64.0374a06: 行。如是三十六愛行。或於過去起。或於未 T2251_.64.0374a07: 來起。或於現在起。如是總説百八愛行。
T2251_.64.0374a10: 文中欲言有四。故云爲四種欲。按當異異上
T2251_.64.0374a13: 舊論云。於愛欲行經中有二五二四。有四
T2251_.64.0374a17: 二欲。初二五中。總言別釋。無此準標可知。 T2251_.64.0374a18: 下二四中。標釋倶云別。影顯前總隨釋亦一 T2251_.64.0374a19: 一有總言。問。第一第四並現有差別。答。決定。 T2251_.64.0374a20: 不決定爲差別。謂決定是常見類。不決定不 T2251_.64.0374a21: 爾故。四執續生我等中。光三釋第一非也。 T2251_.64.0374a22: 造業爲未來故。第二背論旨。論亦字在當 T2251_.64.0374a23: 上。而過當下。故續生通現當。對但造業。故 T2251_.64.0374a24: 第三大非。現當並有造業續生故 T2251_.64.0374a25: 今詳曰。顯執造業我一執我現有。言我亦 T2251_.64.0374a26: 當有。是例現有。然是第四以生爲欲。一欲 T2251_.64.0374a27: 中差別故亦言來
T2251_.64.0374b02: 數。永處涅槃
T2251_.64.0374b07: 家唯以惠爲自性。今論主破評家。依第二 T2251_.64.0374b08: 説。以理長故。心心所皆名有行相有所依
T2251_.64.0374b14: 言簡擇。而相是境相。心上現影像。行是能
T2251_.64.0374b20: 心心所。等於所縁品類相中。有能取義。
T2251_.64.0374b23: 名。是與漏體同對治義。如是所餘心心所 T2251_.64.0374b24: 法。等與行相於所縁。是倶時行無前後義
T2251_.64.0374b29: 過。謂如心心所。皆名有所依。意識相應諸 T2251_.64.0374c01: 心所法與所依識。亦倶時生。識之所依唯無 T2251_.64.0374c02: 間滅。有行相理應知亦然。無間滅慧。於現 T2251_.64.0374c03: 何能。此於現有能。如無間滅意。若爾應 T2251_.64.0374c04: 受等得有受等名。許亦無違。然非所辨。
T2251_.64.0374c08: 理未必然。應思何等名心心所取境類別。 T2251_.64.0374c09: 若謂境相品類差別一切能像。理必不成。境 T2251_.64.0374c10: 有善常等衆相差別。故或諸色法亦行相收。
T2251_.64.0374c13: 別相故。有分別識。方能取境青非青等差別
T2251_.64.0374c29: 如先辨。光記初釋。十智與行相。相違釋者 T2251_.64.0375a01: 非也。後釋依主爲正。前言於十智中。誰有 T2251_.64.0375a02: 何行相。今結彼。即十智中行相多少等差別。 T2251_.64.0375a03: 故若爲相違釋。十智差別是第二ノ二十智相 T2251_.64.0375a04: 別。行相差別即應淨無越十六文已下。前
T2251_.64.0375a10: 界。若類智攝。通依三界
T2251_.64.0375a16: 智皆此所縁。而自縁自約前後念。於十智 T2251_.64.0375a17: 下。鮮本。及舊論。顯宗。頌疏。並有爲境言 T2251_.64.0375a18: 爲正。正理。及明本。寶疏如今。寫脱可知
T2251_.64.0375a21: 爲勝。明本。及正理。如今者寫脱
T2251_.64.0375b01: 疏。光寶並悉作不。未盡理。名相亂故
T2251_.64.0375b05: 不自性。及此相應。倶有諸法。後一句答後 T2251_.64.0375b06: 問示體。唯字簡有部修惠亦此體。由是顯 T2251_.64.0375b07: 宗改頌。作聞思修所成。於正理論。大有 T2251_.64.0375b08: 救破
T2251_.64.0375b11: 是自體。慧爲性。此餘心心所爲相應。取具
T2251_.64.0375b17: 遮大衆部執智等能了爲自性。不縁相應 T2251_.64.0375b18: 者。遮法密部執惠等能了相應受等。不縁 T2251_.64.0375b19: 倶有法者。遮化地部執。彼説。惠有二種。一 T2251_.64.0375b20: 相應。二不相應。相應惠知不相應。不相應惠
T2251_.64.0375b27: 故。長讀文。或短讀通二。一簡無色故。婆沙
T2251_.64.0375c03: [IMAGE] T2251_.64.0375c04: 雜心師已破婆沙。今論主朋彼。雜心論十
T2251_.64.0375c07: 色界聞思非分故。欲界無修。色界無思。如
T2251_.64.0375c13: 唯縁色界。無色地惠唯縁彼地法。不能總 T2251_.64.0375c14: 縁一切法。何故如是。謂依修等持。所起勝 T2251_.64.0375c15: 惠名修所成。於等持有四禪四無色。亦復
T2251_.64.0375c18: 樂。入初靜慮。具足住。乃至入第四靜慮。具
T2251_.64.0375c24: 慮地攝。修所成惠有能總縁。隨所依身自
T2251_.64.0375c29: 成。不救頓離染之反難故。今彈云。依修 T2251_.64.0375c30: 地地等持。所起慧故。必非總縁。謂依修初 T2251_.64.0376a01: 定。彼地惠生。若不離彼地染。何生彼惠。由 T2251_.64.0376a02: 是集異門論云離欲惡不善入初靜慮。乃 T2251_.64.0376a03: 至廣説。故言總縁。太爲非理。若強言總縁 T2251_.64.0376a04: 者。應頓離染。離染生惠故。然汝言唯欣行。 T2251_.64.0376a05: 豈有此理。十六行相皆是厭染欣淨故。若 T2251_.64.0376a06: 於離染無功者。此非我觀應是唐絹
T2251_.64.0376a09: 如寶疏設從此爲大科。何可從次修智 T2251_.64.0376a10: 爲大科
T2251_.64.0376a13: 故名苦智 T2251_.64.0376a14: 諸未増位成數如前 第三念如前第二念。 T2251_.64.0376a15: 成三智。第五念即前四。第七八九念即前五。 T2251_.64.0376a16: 第十一第十二第十三念即前六。第十五即
T2251_.64.0376a19: 以苦比智得名故
T2251_.64.0376a22: 六。一第三四句正明。二不二字明觀後俗智 T2251_.64.0376a23: 永不生。三自下地三字明所修俗智依地。四 T2251_.64.0376a24: 第六句明此俗智念住攝。五第七句明此俗
T2251_.64.0376a29: 住。三何縁下門答見修同類不同類單復。初 T2251_.64.0376b01: 中四諦不倶。故云隨起。必顯同類云即彼。
T2251_.64.0376b04: 諸忍亦如是者。苦法忍現在修。即彼未來修。 T2251_.64.0376b05: 非智非餘忍。一切忍亦如是。問。此中修相
T2251_.64.0376b15: 初得見諦。初得現觀。故唯修同分。修道竝 T2251_.64.0376b16: 反上。修同分不同分。雜心云。答彼初得種 T2251_.64.0376b17: 性。故見道初見諦。故唯修自分非餘。又不
T2251_.64.0376b21: 解名義。後由此下遮餘位。此釋第三四句。 T2251_.64.0376b22: 唯簡道。類簡法智。智簡忍。俗智未生。故 T2251_.64.0376b23: 云未來。名義中觀即現故名現觀。邊是正觀 T2251_.64.0376b24: 後邊而非別體。即現觀是邊。現觀邊之世俗
T2251_.64.0376b27: 是理餘位無之
T2251_.64.0376c01: 一約曾未曾。曾於凡位。無修無漏道。故入 T2251_.64.0376c02: 見道。亦無得修。二約遍不遍。有正釋通妨
T2251_.64.0376c05: 異根性道不能修。故於自根性。雖容有 T2251_.64.0376c06: 修。百千分中不起一故
T2251_.64.0376c10: 見道唯是有部宗。又外國師爲十六心皆是
T2251_.64.0376c14: 若修者。應説無間等中。意言諦諦觀未究 T2251_.64.0376c15: 竟。有後類觀。故若修者。不可言現觀邊。應 T2251_.64.0376c16: 説現觀中俗智
T2251_.64.0376c19: 論主難。五有部通。六論主難絶。七論主示經
T2251_.64.0376c24: 不得生此智。以相違故。若出觀亦不得 T2251_.64.0376c25: 生此智。以心麁故
T2251_.64.0376c28: 二。一正示。二示有部不信。初正示中有四。 T2251_.64.0376c29: 一明入觀熏習。二明出觀俗現。三正依種名 T2251_.64.0377a01: 修。四喩説。此中勝者。簡通途俗。是觀後智。
T2251_.64.0377a04: 爲規模。今對現起。非種子爲何。又附舊
T2251_.64.0377a07: 縁四諦爲境。最勝世間智。今得現前。即彼 T2251_.64.0377a08: 是修。如是修即是至得。若得能現前彼。依 T2251_.64.0377a09: 止相續。何以故。若得性已。性果必可得。此 T2251_.64.0377a10: 中如是修者。指前所修。即今此起依。而彼所 T2251_.64.0377a11: 修者。是所熏種子。亦彼依止相續者。種子異
T2251_.64.0377a27: 間等邊亦如是。此後智不修無色故。能縁 T2251_.64.0377a28: 唯云色界。所縁諦色無色合立。故不可分
T2251_.64.0377b02: 下地縁差別也
T2251_.64.0377b05: 唯者簡生得。光記亦簡離染者非也。此智
T2251_.64.0377b10: 故名修智。是一分隣近釋
T2251_.64.0377b13: 則有定共色。故有色陰。是以有五陰
T2251_.64.0377b16: 類。云。一八地無門。二有欲餘道。三有頂八解 T2251_.64.0377b17: 脱。四上有頂九無門。五餘道。八地者。下地 T2251_.64.0377b18: 對下有頂故。有欲餘道者。對前無間。是成 T2251_.64.0377b19: 餘解脱加行勝進三道。而唯取欲界。故云有 T2251_.64.0377b20: 欲。顯是欲惑未盡。由是唯八勝進八解脱。 T2251_.64.0377b21: 其第九離染故。而第九加行道。猶有欲人。上 T2251_.64.0377b22: 起故總攝得九加行。有頂八解脱者。第九無 T2251_.64.0377b23: 學攝。故非此所明。各修行七智者。八地有 T2251_.64.0377b24: 欲。竝名體同。有頂雖體異。約數同總云七。 T2251_.64.0377b25: 有頂唯無漏智斷故。無世俗智。理在絶言 T2251_.64.0377b26: 故。上無間者。對前八地無間。是有頂自成。 T2251_.64.0377b27: 總取九無間。故不別標。餘道者。上來所説 T2251_.64.0377b28: 餘。即如長行列
T2251_.64.0377c02: 是。又是學位故。唯就八智。不論盡無生。是 T2251_.64.0377c03: 第十六心故有道智。有類智。一體義異如 T2251_.64.0377c04: 先辨
T2251_.64.0377c07: 之。無世俗智者。彼唯有漏非有頂能治。以 T2251_.64.0377c08: 無世道能斷有頂惑故。此道類智是有頂 T2251_.64.0377c09: 能治智。相違故由是無此。問。離欲人至道 T2251_.64.0377c10: 類智修他心。何故超越人。入見時不修。答。
T2251_.64.0377c16: 道以無漏有漏道爲種類。所以者何。一一 T2251_.64.0377c17: 現前倶修未來二種道。故由彼勢力。未來修 T2251_.64.0377c18: 者。皆可説爲彼種類故
T2251_.64.0377c21: 解脱者。是有欲餘道一分。有欲故不得言 T2251_.64.0377c22: 第九。爲不可言。殊言有欲。何以故。雖現 T2251_.64.0377c23: 修同。得修別故。俗。四。法。隨應者。俗時無 T2251_.64.0377c24: 餘。餘修無俗。漏無漏別故。復苦等四不倶。 T2251_.64.0377c25: 行相各別故。有ルニハ四隨一必有法。欲界斷 T2251_.64.0377c26: 故。故無有類世俗。有學故。無盡無生。餘別 T2251_.64.0377c27: 之。應知。斷上七地。有滅道法智者。由兼
T2251_.64.0378a01: 釋頌文。顯勝進是前八。前云八解脱。亦是 T2251_.64.0378a02: 影有欲釋。問。斷欲中何故於加行勝進有 T2251_.64.0378a03: 類智。非無間解脱。答。無間解脱正斷證故。 T2251_.64.0378a04: 不可修類。加行勝進寛遊。故亦修類
T2251_.64.0378a07: 是解脱道。容預故有他心。盡無生未得。故 T2251_.64.0378a08: 無之
T2251_.64.0378a11: 同。而得修別。故離説。是無間道故除他心。
T2251_.64.0378a15: 同。爲四類。欲第九解脱現修同前八解脱。 T2251_.64.0378a16: 而得修異。故此來明。上七地解脱道中。容 T2251_.64.0378a17: 渉有漏故有俗。餘如上辨。欲修斷第九勝
T2251_.64.0378a20: 勝進中有他心智。此道容預故。具如光記 T2251_.64.0378a21: 辨 T2251_.64.0378a22: 今示圖曰 T2251_.64.0378a23:
T2251_.64.0378b01: T2251_.64.0378b02: [IMAGE] T2251_.64.0378b03: [IMAGE] T2251_.64.0378b04: [IMAGE] T2251_.64.0378b05: [IMAGE] T2251_.64.0378b06: [IMAGE] T2251_.64.0378b07: [IMAGE] T2251_.64.0378b08: [IMAGE] T2251_.64.0378b09: [IMAGE] T2251_.64.0378b10: [IMAGE] T2251_.64.0378b11: [IMAGE] T2251_.64.0378b12: [IMAGE] T2251_.64.0378b13: [IMAGE] T2251_.64.0378b14: [IMAGE] T2251_.64.0378b15: [IMAGE] T2251_.64.0378b16: [IMAGE] T2251_.64.0378b17: [IMAGE] T2251_.64.0378b18: [IMAGE] T2251_.64.0378b19: [IMAGE] T2251_.64.0378b20: [IMAGE] T2251_.64.0378b21: [IMAGE] T2251_.64.0378b22: [IMAGE] T2251_.64.0378b23: [IMAGE] T2251_.64.0378b24: [IMAGE] T2251_.64.0378b25: [IMAGE] T2251_.64.0378b26: [IMAGE] T2251_.64.0378b27: [IMAGE] T2251_.64.0378b28: [IMAGE] T2251_.64.0378b29: [IMAGE] T2251_.64.0379a01: 二現修故言隨應
T2251_.64.0379a07: 未曾得今得義。似見道不可鑿説
T2251_.64.0379a19: 修世俗智。光記唯引婆沙。證不修無漏。寶
T2251_.64.0379a22: 入滅定想微細心。現修唯俗。未來修八。今何 T2251_.64.0379a23: 相違。復彼云微細心。尚不約有漏。答。滅盡 T2251_.64.0379a24: 定通漏無漏所修徳。今據有漏邊。彼約無 T2251_.64.0379a25: 漏邊。亦不相違。復彼云微細心。是麁微微 T2251_.64.0379a26: 心。故云修八。亦無有妨
T2251_.64.0379a29: 隨二現修。而又云。起無漏辨無礙解。云道 T2251_.64.0379b01: T2251_.64.0379b02: [IMAGE] T2251_.64.0379b03: [IMAGE] T2251_.64.0379b04: [IMAGE] T2251_.64.0379b05: [IMAGE] T2251_.64.0379b06: [IMAGE] T2251_.64.0379b07: [IMAGE] T2251_.64.0379b08: [IMAGE] T2251_.64.0379b09: [IMAGE] T2251_.64.0379b10: [IMAGE] T2251_.64.0379b11: [IMAGE] T2251_.64.0379b12: [IMAGE] T2251_.64.0379b13: [IMAGE] T2251_.64.0379b14: [IMAGE] T2251_.64.0379b15: [IMAGE] T2251_.64.0379b16: [IMAGE] T2251_.64.0379b17: [IMAGE] T2251_.64.0379b18: [IMAGE] T2251_.64.0379b19: [IMAGE] T2251_.64.0379b20: [IMAGE] T2251_.64.0379b21: [IMAGE] T2251_.64.0379b22: [IMAGE] T2251_.64.0379b23: [IMAGE] T2251_.64.0379b24: [IMAGE] T2251_.64.0379b25: [IMAGE] T2251_.64.0379b26: [IMAGE] T2251_.64.0379b27: [IMAGE] T2251_.64.0379b28: [IMAGE] T2251_.64.0379b29: [IMAGE] T2251_.64.0380a01: 法道類智隨二現修。何今相違。解云。非相 T2251_.64.0380a02: 違。今四。法類者總説。若分別如婆沙
T2251_.64.0380a05: 現修。起無漏辨無礙解。現修道類二智。此亦 T2251_.64.0380a06: 何。答。亦是總説。故不云數。唯云隨應應 T2251_.64.0380a07: 思擇
T2251_.64.0380a10: 初明修二。後明修一。此文是總明現修。通
T2251_.64.0380a13: 同此論。光記作三解。初唯俗義爲是。寶疏 T2251_.64.0380a14: 立理。破光後二解。甚得矣
T2251_.64.0380a17: 問。此漏無漏兩段於能起道。竝通世俗。聖道 T2251_.64.0380a18: 四道。未審。得修亦何竝不通。答。所修別者。 T2251_.64.0380a19: 依漏無漏異。謂今此文總十智爲二。謂有漏 T2251_.64.0380a20: 智無漏智。就中有漏智。必隨道所依地。故得
T2251_.64.0380a23: 地。此地惑由道初得以此地爲依止。未來 T2251_.64.0380a24: 修世俗智。無漏道者。非一向隨道所依地 T2251_.64.0380a25: 未來修。此云何偈曰。爲離此地欲是得此 T2251_.64.0380a26: 下修。此中二類。就依地。就得地爲異。謂道 T2251_.64.0380a27: 所起所依地爲依地。道初所得法地爲得 T2251_.64.0380a28: 地。雖有依地得地同。然亦有別。故分爲二 T2251_.64.0380a29: 類。顯宗釋得此地云。隨依何地。離下地染。 T2251_.64.0380b01: T2251_.64.0380b02: [IMAGE] T2251_.64.0380b03: [IMAGE] T2251_.64.0380b04: [IMAGE] T2251_.64.0380b05: [IMAGE] T2251_.64.0380b06: [IMAGE] T2251_.64.0380b07: [IMAGE] T2251_.64.0380b08: [IMAGE] T2251_.64.0380b09: [IMAGE] T2251_.64.0380b10: [IMAGE] T2251_.64.0380b11: [IMAGE] T2251_.64.0380b12: [IMAGE] T2251_.64.0380b13: [IMAGE] T2251_.64.0380b14: [IMAGE] T2251_.64.0380b15: [IMAGE] T2251_.64.0380b16: [IMAGE] T2251_.64.0380b17: [IMAGE] T2251_.64.0380b18: [IMAGE] T2251_.64.0380b19: [IMAGE] T2251_.64.0380b20: [IMAGE] T2251_.64.0380b21: [IMAGE] T2251_.64.0380b22: [IMAGE] T2251_.64.0380b23: [IMAGE] T2251_.64.0380b24: [IMAGE] T2251_.64.0380b25: [IMAGE] T2251_.64.0380b26: [IMAGE] T2251_.64.0380b27: [IMAGE] T2251_.64.0380b28: [IMAGE] T2251_.64.0380b29: [IMAGE] T2251_.64.0381a01: 第九解脱現在前時。亦修未來所得上地根 T2251_.64.0381a02: 本近分有漏功徳。離下地縛必得上故。此 T2251_.64.0381a03: 中對所離下地云上地。實是所得此地。依 T2251_.64.0381a04: 上地離下地染。得其上地故。此中無爲離 T2251_.64.0381a05: 此。如光記辨。前八解脱修上近分有漏否。 T2251_.64.0381a06: 光記有二解。第一爲勝。第二非也。設雖不 T2251_.64.0381a07: 定。而今既約離染。何不説。故正理釋頌。唯 T2251_.64.0381a08: 一義不許彼。顯宗亦釋頌。本義同正理。然 T2251_.64.0381a09: 云有説擧別義耳。寶疏亦同光第一解也」
T2251_.64.0381a12: 非謂聖人。何以故。前章非不聖故。爲離此
T2251_.64.0381a20: 倶離染。故加行勝進。亦是離染之道類故 T2251_.64.0381a21: 然此生上必不修下 問。有漏既爾。爲無漏 T2251_.64.0381a22: 如是。亦爲反顯無漏上下地自在。答。無漏 T2251_.64.0381a23: 修不爾。唯修自下。此論於有漏無漏二修 T2251_.64.0381a24: 中特標別。云唯初盡等。故今此文唯言生 T2251_.64.0381a25: 地上下。而不關得地依地等。又解。二修其
T2251_.64.0381a28: 果。一切地漏無漏功徳一切修進。若住欲界 T2251_.64.0381a29: 得阿羅漢果法或如是。若住色界得阿羅 T2251_.64.0381b01: T2251_.64.0381b02: [IMAGE] T2251_.64.0381b03: [IMAGE] T2251_.64.0381b04: [IMAGE] T2251_.64.0381b05: [IMAGE] T2251_.64.0381b06: [IMAGE] T2251_.64.0381b07: [IMAGE] T2251_.64.0381b08: [IMAGE] T2251_.64.0381b09: [IMAGE] T2251_.64.0381b10: [IMAGE] T2251_.64.0381b11: [IMAGE] T2251_.64.0381b12: [IMAGE] T2251_.64.0381b13: [IMAGE] T2251_.64.0381b14: [IMAGE] T2251_.64.0381b15: [IMAGE] T2251_.64.0381b16: [IMAGE] T2251_.64.0381b17: [IMAGE] T2251_.64.0381b18: [IMAGE] T2251_.64.0381b19: [IMAGE] T2251_.64.0381b20: [IMAGE] T2251_.64.0381b21: [IMAGE] T2251_.64.0381b22: [IMAGE] T2251_.64.0381b23: [IMAGE] T2251_.64.0381b24: [IMAGE] T2251_.64.0381b25: [IMAGE] T2251_.64.0381b26: [IMAGE] T2251_.64.0381b27: [IMAGE] T2251_.64.0381b28: [IMAGE] T2251_.64.0381b29: [IMAGE]
T2251_.64.0382a03: 論生上下地故。若爾此論亦是通上。總辨 T2251_.64.0382a04: 生上下地。又解。有漏生上不修下。無漏上
T2251_.64.0382a07: 漏今當説。得阿羅漢果時。或修九地善善 T2251_.64.0382a08: 有漏功徳。乃至或一地。若生欲界。得阿羅 T2251_.64.0382a09: 漢果。得盡智。所修九地善根。若生初禪。修 T2251_.64.0382a10: 八地。除欲界如是。乃至非想非非想處。即 T2251_.64.0382a11: 修彼地善。此文簡無漏一切地。而於有漏。 T2251_.64.0382a12: 論生上下。依此義。今論反顯無漏生上亦
T2251_.64.0382a15: 無量刹那善有爲法。此所修法。初刹那頃。是 T2251_.64.0382a16: 正得修。而非現在。在未來故。已云有爲。 T2251_.64.0382a17: 通漏無漏也
T2251_.64.0382a20: 所修是非。二若先下明能修是非。此言諸所 T2251_.64.0382a21: 言。顯通現未。是就未來得修。故云今得。 T2251_.64.0382a22: 就現在習修。故云今起。有現在前而不能 T2251_.64.0382a23: 修未來。故如是相對明此。光記擧定蘊文。
T2251_.64.0382a26: 已衰歇故。已受用故。已作事故。已與果故。復 T2251_.64.0382a27: 次已息故。勢力滅故。復次已得法現前受用
T2251_.64.0382b01: 復次作功徳起者。能修未來。非起曾得法
T2251_.64.0382b05: 非現在。如修未來初刹那頃。或有現在亦 T2251_.64.0382b06: 正修。如未曾得道現在前。或有非現在亦 T2251_.64.0382b07: 非正修。如道過去及未來已修已息。與此 T2251_.64.0382b08: 論不異也。此次有光記所引文。彼已分過 T2251_.64.0382b09: 去未來遮過去。而唯未來名修。準前文未 T2251_.64.0382b10: 來已修已息爲雙非句。是定非已修未來。必 T2251_.64.0382b11: 是未修未來。依是義彼答意言。得所退果 T2251_.64.0382b12: 時。所得上果有過去未來。過去已得不名 T2251_.64.0382b13: 修。未來未得上果名修。於此分別過未。以 T2251_.64.0382b14: 明示得與修差別。若不爾忽與前文相違。
T2251_.64.0382b25: 法敵對治道。斷治者。謂斷煩惱故修道。是
T2251_.64.0382b28: 法爲依。立此二爲斷煩惱。起能對治道 T2251_.64.0382b29: 故
T2251_.64.0382c03: 習。於未來世。必受樂報。多聞聖弟子眼見 T2251_.64.0382c04: 色。不取色相。不取隨形。好任其眼根之 T2251_.64.0382c05: 所趣向。常住律儀。世間貪憂惡不善法。不 T2251_.64.0382c06: 漏其心。能生律儀。善護眼根。耳鼻舌意根
T2251_.64.0382c11: 隨其好惡。從頭至足。觀見種種不淨充滿。 T2251_.64.0382c12: 謂此身中有髮毛爪齒塵網薄膚皮肉筋骨 T2251_.64.0382c13: 心腎肝肺大腸小腸脾胃髆糞腦及腦根涙汗 T2251_.64.0382c14: 涕唾膿血肪髓涎痰小便
T2251_.64.0382c17: T2251_.64.0382c18: T2251_.64.0382c19: T2251_.64.0382c20: 十七 T2251_.64.0382c21: 豐山寓居上陽沙門快道記 T2251_.64.0382c22: 智品第七之二
T2251_.64.0383a01: 盡智位徳。故云且。三何謂下問。四頌曰下頌 T2251_.64.0383a02: 答。五長行釋。長行中初正釋頌。後釋不共
T2251_.64.0383a08: 有四。光寶同爲五科。無大失。而不順列名 T2251_.64.0383a09: 四。又諸佛同異結前文不爾。故理亦不親 T2251_.64.0383a10: 也。初六句出體。次四句諸門分別。於中有
T2251_.64.0383a19: 非情境。與一切智皆不相違。恐於略説少 T2251_.64.0383a20: 功難悟。故復此中析出餘九。處與非處相 T2251_.64.0383a21: 違釋。智即力持業釋。處非處之智力境第七 T2251_.64.0383a22: 依主。縁一切法故。具有十智。爲簡餘所 T2251_.64.0383a23: 有智。殊云如來十智
T2251_.64.0383b04: 雜染清淨有爲法故。雜染法中有不善故。 T2251_.64.0383b05: 準彼不唯縁定。亦通縁障定淨定之法。 T2251_.64.0383b06: 正理。顯宗釋此。今約勝唯説定。故十力 T2251_.64.0383b07: 經云。知若干種解脱無量解脱。舊婆沙唯
T2251_.64.0383b10: 跋提智力同此。四中舊論云轉轉根智力。 T2251_.64.0383b11: 此中根者。正理兩釋。初説爲信等五根。後 T2251_.64.0383b12: 爲意等根。十力經云。知他衆生智惠多少。 T2251_.64.0383b13: 上與下相違釋。上下即根持業釋。五中舊論 T2251_.64.0383b14: 云種種欲智力。十力經説。知他衆生心中所
T2251_.64.0383b17: 樂。而會解脱名。云意樂。勝解脱。名差別故。 T2251_.64.0383b18: 若不爾者。唯知心所一勝解。應於經他心 T2251_.64.0383b19: 智所縁不説十一對等心。舊論亦云欲。是 T2251_.64.0383b20: 樂欲所念心也。六中界者。舊論作性。是性類
T2251_.64.0383b23: 入。如實知之。準此經意。如實知陰界入諸 T2251_.64.0383b24: 法性相差別。名種種智力。雖三所知。如顯 T2251_.64.0383b25: 界品。經文於餘力有衆生言。處非處及此 T2251_.64.0383b26: 無之。定知通情非情。正理所引契經。亦復 T2251_.64.0383b27: 如是。彼云。又佛説。於有情種種勝解。皆如 T2251_.64.0383b28: 實知。又佛説。於世間種種界非一界。皆如 T2251_.64.0383b29: 實知。顯宗顯此義云志性隨眠。及諸法 T2251_.64.0383c01: 性
T2251_.64.0383c05: 言二力八智
T2251_.64.0383c08: 種趣力者。趣道也。亦渉能所無妨。舊婆沙 T2251_.64.0383c09: 云至一切道智力。法勝論云至處道智力。此 T2251_.64.0383c10: 二文能至似本。按。西方異説隨樂作譯文。 T2251_.64.0383c11: 或於至存能所。亦無妨。今此初説但據能 T2251_.64.0383c12: 趣。趣謂所趣。行是能趣。趣之行依主。或趣亦 T2251_.64.0383c13: 能趣。趣即行持業釋。是雜心論師義。故彼云。 T2251_.64.0383c14: 向地獄乃至涅槃。彼縁起及衆具故名趣力。 T2251_.64.0383c15: 光記云。準此所趣果唯是滅者非也。無爲非 T2251_.64.0383c16: 能趣。故除滅智。非唯是所趣故除此。由此 T2251_.64.0383c17: 雜心云向地獄乃至涅槃。所趣通一切也。 T2251_.64.0383c18: 後説不唯能趣。亦取趣所趣。行能趣相違釋 T2251_.64.0383c19: 所趣。所趣通五趣及涅槃。故加滅智爲十。 T2251_.64.0383c20: 是毘婆沙及甘露味論義。雜心云有説趣。智 T2251_.64.0383c21: 力是十智性。顯自義是九智。此初説婆沙新 T2251_.64.0383c22: 舊等無之。唯見雜心
T2251_.64.0383c25: 名也。隨即念由隨念而知。持業依主可知。 T2251_.64.0383c26: 此死彼生。顯未來義。先死後生。十力經云。 T2251_.64.0383c27: 復次如來悉知一切所趣心之道。或一生。二 T2251_.64.0383c28: 生。三生。四生。五生。十生。五十生。百生。千生。 T2251_.64.0383c29: 億百千生。無量生。成劫。敗劫。無數成敗劫 T2251_.64.0384a01: 中。我昔生彼處名是字。是食如此之食。 T2251_.64.0384a02: 受其苦樂壽命長短死此生彼。彼死生此。 T2251_.64.0384a03: 自憶如是無數宿命之事。復次如來知衆生 T2251_.64.0384a04: 生死之趣。以天眼觀衆生之類。善色惡色。 T2251_.64.0384a05: 善趣惡趣。隨行所種。皆悉知之。或復衆生 T2251_.64.0384a06: 身口意行惡。誹謗賢聖。造邪見業。身壞命 T2251_.64.0384a07: 終。生地獄中。或復衆生身口意行善。不誹 T2251_.64.0384a08: 謗賢聖。恒行正見。身壞命終。生善處天上。 T2251_.64.0384a09: 是謂名爲天眼。清淨觀衆生類之所趣之行
T2251_.64.0384a14: 説。是四智。法智。比智。苦智。等智。尊者瞿沙 T2251_.64.0384a15: 説。是六智。除盡智。無生智。滅智。他心智
T2251_.64.0384a18: 人説。是一等智。尊者婆已説。是四智。法智。 T2251_.64.0384a19: 比智。集智。等智。眞實義者。是一等智
T2251_.64.0384a24: 漏盡擇滅。無苦集道三諦智。滅是非心。無 T2251_.64.0384a25: 他心智。滅諦故有滅智。通上下界有類法。 T2251_.64.0384a26: 佛故有盡無生。滅諦後邊有俗智。故但六智。 T2251_.64.0384a27: 若縁擇滅所依相續身中所得法。通一切法 T2251_.64.0384a28: 故。具有十智。此兩説。婆沙。雜心竝出。六卷
T2251_.64.0384b02: 九智除等智。此異諸説。此後三力如次。宿 T2251_.64.0384b03: 住通天眼通漏盡通三。顯宗云。然不別説他 T2251_.64.0384b04: 心力者。義已攝在根等力中。以他根等中
T2251_.64.0384b08: 所知十二對二十四隻心故
T2251_.64.0384b12: 二餘力有漏者在十一地。無漏者在九地。今 T2251_.64.0384b13: 總説云十一
T2251_.64.0384b16: 有二十一門分別。今以圖略示之 T2251_.64.0384b17:
T2251_.64.0384b20: 可轉義。不可覆義。能遍覺義。能荷擔義。堅固
T2251_.64.0384b27: 者見二千世界。縁覺不方便見二千世界。方 T2251_.64.0384b28: 便見三千世界。佛不方便見三千世界。方便 T2251_.64.0384b29: 見無量無邊億百三千世界
T2251_.64.0384c03: 因縁經第四卷。鷹所逐鴿縁者。婆沙八十三
T2251_.64.0384c06: 不止。擧身戰慄。復趣佛影。身心坦然。時舍 T2251_.64.0384c07: 利子合掌白佛。如何此鳥至我影中。猶有 T2251_.64.0384c08: 恐懼。纔至佛影。心無驚怖。身不戰慄。世尊 T2251_.64.0384c09: 告言。汝六十劫修不害意。我於三大無數劫 T2251_.64.0384c10: 中修不害意。汝有害習。我已永斷。故令如
T2251_.64.0384c16: 見薩婆多論。毘婆沙等論。而無觀前後際 T2251_.64.0384c17: 文。獨見智度論十一。諸註引以爲證。而不 T2251_.64.0384c18: 知小乘所誦本有乎否也。雖無害於義 T2251_.64.0384c19: 乎。其寡陋亦甚矣。今詳曰。唯是世傳詞非宗 T2251_.64.0384c20: 義所設。設引大乘經論。有何恥乎。故舊論 T2251_.64.0384c21: 二事並云曾聞
T2251_.64.0384c24: 限。須屬前段。若屬後段者。是何爲乎。非 T2251_.64.0384c25: 結前無已説等言故。亦非下標。心身異故。
T2251_.64.0384c28: 心力如是。身力云何偈曰。準彼思此。蓋文 T2251_.64.0384c29: 有錯脱。應言心力已知。云何身力。又此下 T2251_.64.0385a01: T2251_.64.0385a02: [IMAGE] T2251_.64.0385a03: [IMAGE] T2251_.64.0385a04: [IMAGE] T2251_.64.0385a05: [IMAGE] T2251_.64.0385a06: [IMAGE] T2251_.64.0385a07: [IMAGE] T2251_.64.0385a08: [IMAGE] T2251_.64.0385a09: [IMAGE] T2251_.64.0385a10: [IMAGE] T2251_.64.0385a11: [IMAGE] T2251_.64.0385a12: [IMAGE] T2251_.64.0385a13: [IMAGE] T2251_.64.0385a14: [IMAGE] T2251_.64.0385a15: [IMAGE] T2251_.64.0385a16: [IMAGE] T2251_.64.0385a17: [IMAGE] T2251_.64.0385a18: [IMAGE] T2251_.64.0385a19: [IMAGE] T2251_.64.0385a20: [IMAGE]
T2251_.64.0385b23: 頌曰
T2251_.64.0385b27: 體。或言顯更有異説。等者等諸神名
T2251_.64.0385b30: 顯佛不共。初中有三師。第一師總喩義。謂 T2251_.64.0385c21: 佛身力。總等那羅延力。此釋初句。第二師 T2251_.64.0385c22: 節喩義。佛節節等彼力故。此釋第二句。此
T2251_.64.0385d22: 力無邊何齊彼。此顯或言所表。舊論云大 T2251_.64.0385d23: 徳。正理。顯宗替大徳言作理實。以顯正義。 T2251_.64.0385d24: 今雖列三。意在大徳。致反責故。婆沙三十
T2251_.64.0385d27: 牛。凡象。香象。大諾健那。鉢羅塞建提七種。 T2251_.64.0385d28: 十十増等半那羅延力。此一倍等菩薩身力。 T2251_.64.0385d29: 第二説牛象等二十七。一一十倍等半那
T2251_.64.0386a03: 四説十八大節。一一等十八那羅延力。第五 T2251_.64.0386a04: 説菩薩身中大小總有三百二十節。其最小 T2251_.64.0386a05: 等一那*羅力。其次大節等二。漸次大者倍 T2251_.64.0386a06: 倍増。第六説菩薩身力等千藹羅伐拏龍象
T2251_.64.0386a09: 百二十節。其最小等千倍藹羅伐拏龍象王。
T2251_.64.0386a12: 力。答。此力世間共所欽重。故以爲喩。而實 T2251_.64.0386a13: 不然。此論初説當彼初二説。倶總喩故。此 T2251_.64.0386a14: 第二説當彼第三四五。並那羅延節喩故。謂 T2251_.64.0386a15: 依大節。當第三第四。大小合當第五。而今 T2251_.64.0386a16: 綴文親彼第三也。彼第六七八三説。此無 T2251_.64.0386a17: 所當。非那羅延力故。大覺已下文隣大徳。 T2251_.64.0386a18: 似容屬大徳。舊論有何以故徴故。然此文 T2251_.64.0386a19: 通上三説。總以簡對顯佛不共。故婆沙三十
T2251_.64.0386a25: 銀輪寶。王二洲者。有鉢羅塞提力。有銅輪 T2251_.64.0386a26: 寶。王一洲者。有摩訶諾健那力。有鐵輪寶。 T2251_.64.0386a27: 又有情骨節安立有異。凡常力者骨節相遠。
T2251_.64.0386b05: 力者骨節相鉤。那羅延力者骨節連鎖。菩薩 T2251_.64.0386b06: 骨節蛟龍相結。如渇伽角辟支佛名曰大
T2251_.64.0386b10: 一正釋頌。二叙異説三論主評取有説。初 T2251_.64.0386b11: 二説者正理。顯宗亦同。於婆沙中。未見此 T2251_.64.0386b12: 説。彼第一説雖半力義。而名與數有異也。
T2251_.64.0386b15: 白象王力敵一摩訶諾那力。百摩訶諾那力 T2251_.64.0386b16: 敵一鉢娑建提力。百鉢娑建提力敵一娑郎 T2251_.64.0386b17: 伽力。百娑郎伽力敵一遮羅力。百遮羅 T2251_.64.0386b18: 力敵一那羅延力。如是百百増。詳曰。十百 T2251_.64.0386b19: 梵音相濫。是所誦異。又去凡象加白象。而 T2251_.64.0386b20: 香象爲首。是亦所誦本別。彼婆沙第二説二 T2251_.64.0386b21: 十七牛象等中。有凡香白等諸象故。有説 T2251_.64.0386b22: 者。倍於前師。於所説中唯多應理者。論主 T2251_.64.0386b23: 評取有説。令佛力増廣故。然顯非眞實應 T2251_.64.0386b24: 理。故云於所説。若約實義。彼假喩如大徳 T2251_.64.0386b25: 然。然光記云。論主評取法救所説。正理。顯
T2251_.64.0386c04: 所説。彼正理前既取大徳義云理實。今亦 T2251_.64.0386c05: 何得評取彼大徳義。前不爲異説云理實。 T2251_.64.0386c06: 故煩重故。而謂正理亦評取大徳之文者
T2251_.64.0386c09: 言何爲
T2251_.64.0386c12: 處常談有十一。四是能造。謂地水火風。七 T2251_.64.0386c13: 是所造。謂滑濕輕重冷饑渇。初説約能造。後 T2251_.64.0386c14: 説約所造。而異常談。顯論主不欲。特云有 T2251_.64.0386c15: 説耳
T2251_.64.0386c25: 失。第三猶非也。正理擧此故。無簡別故。是
T2251_.64.0387a04: 即無畏。若正體後得別ナラハ是依主。二盡即永 T2251_.64.0387a05: 漏之永盡。漏永盡即無畏。亦漏永盡之無畏。 T2251_.64.0387a06: 三障即法障法之説。説障法即無畏。四出即 T2251_.64.0387a07: 道出道之説。説出道即無畏
T2251_.64.0387a13: 此四法故。諸佛於大衆中。無復疑心故。説
T2251_.64.0387a17: 四唯是利益他事。能除説者垢及所説垢
T2251_.64.0387a21: 力。果名無畏。以從智中生無畏故。婆沙
T2251_.64.0387a24: 義。而無辨別。今論主評簡云理實。是則論
T2251_.64.0387a27: 星言。沙門瞿曇無過人法。爲制彼故説前 T2251_.64.0387a28: 二無畏。婆羅婆言。沙門釋種子法我悉知見。 T2251_.64.0387a29: 爲制彼故説後二無畏。復次前二無畏是 T2251_.64.0387b01: 説自安。後二無畏是説安他。不屈伏義是無 T2251_.64.0387b02: 畏義。離恐怖故
T2251_.64.0387b05: 下句。二釋念惠二字。初中初總指經説。二 T2251_.64.0387b06: 諸第下別示經要文。中含四十二分別六處
T2251_.64.0387b15: 唯念。住即念名念住。是加三帶數釋。不同
T2251_.64.0387b19: 故不云唯。今具示。問。豈不作論者意別。答。 T2251_.64.0387b20: 不爾。中含文云捨無所爲。常念常智。今文 T2251_.64.0387b21: 云正念正知。二法爲體。金口明説。雜集論 T2251_.64.0387b22: 云。所有定慧等爲體者。約相雜體
T2251_.64.0387b25: 子者。悉皆隨屬世尊。既有能屬弟子位。最 T2251_.64.0387b26: 有順違倶。應甚歡慼。由是佛不起歡慼。可 T2251_.64.0387b27: 謂是希奇。如是諸弟子既非屬聲聞。如彼 T2251_.64.0387b28: 大聲聞。設不起歡慼非希奇。以非分故。 T2251_.64.0387b29: 又此二釋奪與異耳。光寶文異意全同
T2251_.64.0387c03: 間。及欲界地。大悲唯在第四靜慮。五中又 T2251_.64.0387c04: 云。悲通依三乘及異生身。大悲唯依佛身。 T2251_.64.0387c05: 六中又云。悲離欲界乃至第三靜慮染時得。 T2251_.64.0387c06: 大悲唯離有頂染時得。今且據初。但云欲。 T2251_.64.0387c07: 差別易顯故。八中二乘不救無縁。故不平 T2251_.64.0387c08: 等。然光記云。但拔欲界有情苦故。與前所 T2251_.64.0387c09: 縁異。何差別哉
T2251_.64.0387c13: 他共
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T2251_.64.0388b05: 初中有三。一明三徳。二明徳無邊。三結歎。 T2251_.64.0388b06: 初中有四。一擧名數勸發。二徴。三列。四隨
T2251_.64.0388b12: 擇滅。舊論竝云滅。然舊論云一一切解脱障 T2251_.64.0388b13: 滅。者錯寫。解脱障是下定障攝故。前論二十
T2251_.64.0388b17: 解脱障。應言煩惱障也。定障者。是諸不染 T2251_.64.0388b18: 汚無知。二乘及菩薩。雖分斷非一切故。是 T2251_.64.0388b19: 佛不共。畢竟斷者。前二障永斷不退云畢竟
T2251_.64.0388b22: 習氣。倶永斷。故由此獨稱正等覺者。舊論 T2251_.64.0388b23: 云一切智障滅。若不畢竟斷。不得一切智。 T2251_.64.0388b24: 故竝習斷者。佛滅一切餘習故。光記定障斷
T2251_.64.0388c02: 相。二此行下解名釋無諍。三此行下出體 T2251_.64.0388c03: 釋世俗智言。此即初也。此中有五。一觀昔 T2251_.64.0388c04: 時惑果。二自知下知今時勝福田。三恐他下 T2251_.64.0388c05: 恐他惑起己。四故思下正發此智。五由此
T2251_.64.0388c10: 初説。諍之無故名無諍。依主釋
T2251_.64.0388c14: 名無諍自性
T2251_.64.0388c17: 界身。是不分明行相。是縁欲界中煩惱。是法 T2251_.64.0388c18: 念住。是世俗智。是非三摩地倶。是捨根相 T2251_.64.0388c19: 應。是墮三世。是縁未來。是善性。是縁不善。 T2251_.64.0388c20: 是縁欲界繋。是非學非無學。縁非二學。是
T2251_.64.0388c24: 竟聲聞。亦住無諍。是離染得。亦加行得。是
T2251_.64.0388c27: 聖道。斷惑證果故。是密意説。非謂無諍能 T2251_.64.0388c28: 斷煩惱。無諍作寂靜行。爲寂靜他諸煩惱 T2251_.64.0388c29: 故
T2251_.64.0389a03: 釋願智字。二餘義同無諍。釋第二句。三但 T2251_.64.0389a04: 所縁下明所縁。釋能遍縁字。此即初二也。
T2251_.64.0389a11: 下叙婆沙師異説。於諸法中唯無色。比量
T2251_.64.0389a14: 路之人知所從至。有説。若爾願智應是比 T2251_.64.0389a15: 量智非現量智。應作是説。此願智不觀因。 T2251_.64.0389a16: 而知果不觀果。而知因故。此智是現量智。 T2251_.64.0389a17: 非比量智。然聲聞獨覺有餘習過患。故於 T2251_.64.0389a18: 所願境。加行乃知。如來餘習過患永盡。故於 T2251_.64.0389a19: 所願。擧心即知。雜心師但據無色比知義
T2251_.64.0389a25: 破。何故殊標彼義。云毘婆沙者説。解云。雖 T2251_.64.0389a26: 評家所破。而亦有依信彼。所謂如衆賢其 T2251_.64.0389a27: 類。故殊標別
T2251_.64.0389b01: 此下明願智果成。此加行相順逆出入有心
T2251_.64.0389b06: 相。或作餘行相。是縁一切法 T2251_.64.0389b07: 是通四念住。是性唯俗智。是非三摩地倶。 T2251_.64.0389b08: 唯有漏故。是捨根相應。墮三世縁三世及 T2251_.64.0389b09: 離世。是善性而縁三性。唯色界繋而縁三界 T2251_.64.0389b10: 繋及不繋。是非二學縁三學。是修所斷縁見 T2251_.64.0389b11: 修非斷。是通縁名義。是非相續通縁自他非 T2251_.64.0389b12: 相續。是欲界中人趣三洲男女身起。是聖者 T2251_.64.0389b13: 無學不時解脱。是亦加行得亦離染得。何故 T2251_.64.0389b14: 發此智。爲益他故。謂先起願智。觀諸有情 T2251_.64.0389b15: 意樂差別。後隨饒益。如良醫先觀病者差 T2251_.64.0389b16: 別。後授藥。又發智云。此智或善。或無記。婆 T2251_.64.0389b17: 沙釋謂。此有六智。謂四靜慮善。欲界善無 T2251_.64.0389b18: 記。此實唯第四定。唯善而願智後。同縁起説 T2251_.64.0389b19: 智皆名願智。是密意説
T2251_.64.0389b22: 列異前。法。義。智類同。故義。辨。依地同故。第 T2251_.64.0389b23: 九句明得數第十句餘義同前。婆沙百八
T2251_.64.0389b29: 有四辨。云何爲四。所謂義辨法辨辭辨應 T2251_.64.0389c01: 辨。彼云何名爲義辨。所謂義辨者。彼彼之 T2251_.64.0389c02: 所説。若天龍鬼神之所説。皆能分別其義。是 T2251_.64.0389c03: 謂名爲義辨也。彼云何名爲法辨。十二部 T2251_.64.0389c04: 經如來所説。所謂契經。祇夜。本末。偈。因縁。 T2251_.64.0389c05: 授決。已説。造頌。生經。方等。合集。未曾有。及 T2251_.64.0389c06: 諸有爲法。無爲法。有漏法。無漏法。諸法之 T2251_.64.0389c07: 實。不可沮壞者。是謂名爲法辨。彼云何 T2251_.64.0389c08: 名爲辭辨。若前衆生長短之語。男語。女語 T2251_.64.0389c09: 佛語。梵志天龍鬼神之語。阿須倫迦留羅甄 T2251_.64.0389c10: 陀羅彼之所説。隨其根元。與其説法。是謂 T2251_.64.0389c11: 名爲辭辨。彼云何名爲應辨。當説法時。無 T2251_.64.0389c12: 有怯弱。無有畏懼。能和脱四部之衆。是謂 T2251_.64.0389c13: 名爲應辨。我今當教勅。汝當如摩訶絺 T2251_.64.0389c14: 羅。所以然者。絺羅有此四辨。能與四部 T2251_.64.0389c15: 之衆。廣分別説。如我今日。觀諸衆中。得四 T2251_.64.0389c16: 辨才。無有出絺羅者。若此四辨。如來之 T2251_.64.0389c17: 所有。是故諸比丘當求方便成四辨才。如 T2251_.64.0389c18: 是諸比丘當作是學。爾時諸比丘聞佛所
T2251_.64.0389c22: 有二。初正釋頌。二證本論。兼成次第。三 T2251_.64.0389c23: 叙異説。四明前加行。初正釋中有二。一釋 T2251_.64.0389c24: 初頌。二釋第二一行頌。初中有四。一牒總 T2251_.64.0389c25: 名標數。二列名。三隨釋。四結意。釋名者。 T2251_.64.0389c26: 法是所縁境。下四字能縁。於法境無障礙。 T2251_.64.0389c27: 無倒解了智名法無礙解智。智即解。解智即 T2251_.64.0389c28: 無礙。法之無礙解智持業依主可知。餘三亦
T2251_.64.0390a04: 或於彼彼境。決斷無礙名無礙解。或於彼 T2251_.64.0390a05: 彼境。正説無礙名無礙解。有餘師説。於境
T2251_.64.0390a08: 釋。設爾何失倶有過失。若爲帶數。無礙智 T2251_.64.0390a09: 體無有四種。背法體挍帶數法。若爲依主 T2251_.64.0390a10: 者。名中既有數何依主。答。是依主釋。謂四 T2251_.64.0390a11: 者法義詞辨。是所縁境。無礙解者。即唯一不 T2251_.64.0390a12: 退智。以非法體帶數故。勿必謂存數是帶
T2251_.64.0390a19: 辨。由之四辨經中。作如是説。有此四辨。 T2251_.64.0390a20: 廣分別説。今詳四辨之辨。是辨財義非辨説。 T2251_.64.0390a21: 故四辨經説四辨財。與智言異義同。故舍利 T2251_.64.0390a22: 弗毘曇云。何謂辨。辨謂智力。謂勝智。謂金 T2251_.64.0390a23: 剛智。謂無餘智。又總立四辨名者。別名立 T2251_.64.0390a24: 法義辭應。或名樂説。不云辨無礙。無總別 T2251_.64.0390a25: 亂矣。問。次第非一准。一四辨經列義法辭 T2251_.64.0390a26: 應。二此論。品類足。施設足論。舍利毘曇 T2251_.64.0390a27: 等。法義詞辨次。三法辭樂義。法勝毘曇二 T2251_.64.0390a28: 本。甘露味論等是也。四義應法辭。雜心論 T2251_.64.0390a29: 等是也。五辭法義辨。婆沙第三説是也。是 T2251_.64.0390b01: 等何所以立名。解云。法勝論約智類同。作
T2251_.64.0390b04: 二是他悟。故或細麁次。義是非五識境。應亦 T2251_.64.0390b05: 有定惠。故法辭二聲名句文即麁故。理實一 T2251_.64.0390b06: 得必四。故諸論無準。問。契經説法無礙。云 T2251_.64.0390b07: 有漏法無漏法等諸法。是順名可然。諸對法 T2251_.64.0390b08: 中。何故云名句文。若爾何不名名無礙。解 T2251_.64.0390b09: 云。經據所詮法體。對法就能詮。竝非相違。 T2251_.64.0390b10: 若與義何別。謂所詮義者。是其義理不法 T2251_.64.0390b11: 體。問。辨無礙據所依。取定惠前三亦爾。離 T2251_.64.0390b12: 彼二應不成立。答。實爾。故雜集論十四。四 T2251_.64.0390b13: 辨皆云定惠。可準思。而約勝於辨説之。 T2251_.64.0390b14: 謂於衆中辨論説法。内不具定惠有恐怖。 T2251_.64.0390b15: 不能説此故。名句文身者。正理約自性 T2251_.64.0390b16: 解身。而古今無不迷彼釋者。今具解之
T2251_.64.0390b24: 何第三釋通七地也。今詳。寶破非也。雖未 T2251_.64.0390b25: 至無別身。是隨本論此故。法勝論四卷三
T2251_.64.0390c01: 欲四定五地有名等。約隨身繋必矣。而寶
T2251_.64.0390c07: 部經有漏法無漏法故。故雜心十智爲本。唯 T2251_.64.0390c08: 涅槃六智爲有説。法勝論師唯十智一義。百
T2251_.64.0390c11: 智。除盡無生。以無礙智見性故。今論主
T2251_.64.0390c14: 得故
T2251_.64.0390c17: 十
T2251_.64.0390c25: 文有三此言。兼以成次第。於彼無故。下二 T2251_.64.0390c26: 句論主顯次第義
T2251_.64.0390c29: 理説及定惠。是其差別。餘二無別。故不更 T2251_.64.0391a01: 述。舊論曰。方言者以因理釋義。譬如由有 T2251_.64.0391a02: 礙故。名色等言。於立破勝言説名巧辨。無 T2251_.64.0391a03: 有餘師説字。於婆沙雜心法勝二本中。未
T2251_.64.0391a06: 解。第三了達訓釋言詞。如有變礙故名色 T2251_.64.0391a07: 等。此達應理無滯礙説。有説詞詮諸法自 T2251_.64.0391a08: 性。辨辨能顯示諸法差別。有説於法直説名 T2251_.64.0391a09: 詞。展轉無漏。分析名辨。縁此二種。三四有
T2251_.64.0391a12: 説等二句。或應全如彼。若不爾。此文成體 T2251_.64.0391a13: 上瘻義。亦支離。有云。於現流小乘論中未
T2251_.64.0391a16: 雜集論説。諸方言音及訓釋諸法爲詞。於 T2251_.64.0391a17: 諸法差別無礙爲辨。但詞中一分同耳
T2251_.64.0391a21: 二。習外論爲加行。義辨二習内論爲加行。 T2251_.64.0391a22: 雜心論主唯據今傳説義。問。凡此論云傳 T2251_.64.0391a23: 説。必表不信。言理實則論主評取多説。或 T2251_.64.0391a24: 自發明義。今理實既婆沙評家。何可言理 T2251_.64.0391a25: 實。彼既在婆沙。前傳説言未審。答。傳説言。 T2251_.64.0391a26: 舊論言餘師説。後理實言云有餘師説。若準 T2251_.64.0391a27: 彼倶有餘師故無勝劣。又正理顯宗傳説云 T2251_.64.0391a28: 有説。理實同此。今謂。正理爲是。傳字謬也。 T2251_.64.0391a29: 應作有説。次理實者。雖既是婆沙評家。義 T2251_.64.0391b01: 彼雜心論以初義爲論。爲簡彼特云理實。 T2251_.64.0391b02: 是則論主再評取彼
T2251_.64.0391b05: 除詞所以。上云非彼靜慮所收。下云故故。
T2251_.64.0391b10: 是第四靜慮邊際非餘
T2251_.64.0391b13: 一釋二因。二如是下結名。三此中下別解
T2251_.64.0391b16: 増進。至上上云増至究竟。舊論云至増究 T2251_.64.0391b17: 竟。於増致能所至異。此約次第増進。故在 T2251_.64.0391b18: 能至。彼據極増
T2251_.64.0391b21: 品也。此釋臆度全非論意
T2251_.64.0391b26: 世尊亦離染得有二。一明初得。二明後時 T2251_.64.0391b27: 不由加行。二乘唯加行。如來通加行離染。
T2251_.64.0391c01: 集。殊勝加行得故。皆可言離染得。離有頂 T2251_.64.0391c02: 染。得盡智時。得無畏故。準彼應知。然舊
T2251_.64.0391c07: 者。是相翻義。謂彼唯加行得。此亦唯離染得。
T2251_.64.0391c11: 得。三佛獨覺到究竟聲聞離染得。餘聲聞加 T2251_.64.0391c12: 行得。四如是説者。若定應得彼離染得。盡智 T2251_.64.0391c13: 時得。故後加行ニテ現在前。佛不加行。獨覺下 T2251_.64.0391c14: 加行。聲聞或中。或上。有願智。無諍。無礙
T2251_.64.0391c18: 加行得。此釋不然。此論言唯加行得。何得 T2251_.64.0391c19: 許少分不定。婆沙亦約定不定。論離染加 T2251_.64.0391c20: 行。有何理爲多少。今詳。婆沙據離有頂 T2251_.64.0391c21: 染時定得。爲離染得。然是由從來加行。故 T2251_.64.0391c22: 彼時得。無加行者不得。若爾非實離染得 T2251_.64.0391c23: 故。此論不許之。言非皆得顯此旨。理實 T2251_.64.0391c24: 此論爲盡理。故正理。顯宗。雖彼評家。不依 T2251_.64.0391c25: 同此
T2251_.64.0391c28: 門。三縁境門。四二得門。五念住門。今依妙 T2251_.64.0391c29: 音。不據婆沙評家。故顯宗改頌曰。三身。一
T2251_.64.0392a07: 宿住三通。今依婆沙此論。示圖曰 T2251_.64.0392a08:
T2251_.64.0392a13: 釋。神境所變事。智證通能變智。是依主釋。眼 T2251_.64.0392a14: 耳是根。異勝常途。故稱爲天。眼即天耳。即
T2251_.64.0392a17: 大種所造淨色。能無礙視。體不可見眼界。眼 T2251_.64.0392a18: 處。眼根所攝。是謂天眼。問。何名天眼。答。此 T2251_.64.0392a19: 眼殊勝。故名爲天。世於勝法有天言。故如
T2251_.64.0392a22: 隨是隨應。念即智。同時心所。隨彼彼事。念 T2251_.64.0392a23: 力持故名隨念。隣隨念智證通隣近釋。或 T2251_.64.0392a24: 智隨念。知境故名隨念。宿住之隨念等依
T2251_.64.0392a27: 謂此聚中雖有多法。而念力増故説隨念。 T2251_.64.0392a28: 如四念住雖慧爲體。而念力増故名念住。 T2251_.64.0392a29: 漏已盡智故名漏盡智。漏即盡。漏盡之智。此 T2251_.64.0392b01: T2251_.64.0392b02: [IMAGE] T2251_.64.0392b03: [IMAGE] T2251_.64.0392b04: [IMAGE] T2251_.64.0392b05: [IMAGE] T2251_.64.0392b06: [IMAGE] T2251_.64.0392b07: [IMAGE] T2251_.64.0392b08: [IMAGE] T2251_.64.0392b09: [IMAGE] T2251_.64.0392b10: [IMAGE] T2251_.64.0392b11: [IMAGE] T2251_.64.0392b12: [IMAGE] T2251_.64.0392b13: [IMAGE] T2251_.64.0392b14: [IMAGE] T2251_.64.0392b15: [IMAGE] T2251_.64.0392b16: [IMAGE] T2251_.64.0392b17: [IMAGE] T2251_.64.0392b18: [IMAGE] T2251_.64.0392b19: [IMAGE] T2251_.64.0392b20: [IMAGE] T2251_.64.0392b21: [IMAGE] T2251_.64.0392b22: [IMAGE] T2251_.64.0392b23: [IMAGE] T2251_.64.0392b24: [IMAGE] T2251_.64.0392b25: [IMAGE] T2251_.64.0392b26: [IMAGE] T2251_.64.0392b27: [IMAGE] T2251_.64.0392b28: [IMAGE] T2251_.64.0392b29: [IMAGE]
T2251_.64.0393a03: 境通往。而不能見其色。故次起天眼通 T2251_.64.0393a04: 見。而不能聞其語。故次起天耳通聞。而 T2251_.64.0393a05: 不能知其心。故次起他心通知彼心。已未 T2251_.64.0393a06: 知宿世曾相遇不。故後起宿住通。世尊依 T2251_.64.0393a07: 此次第而説。如是説者。次第無定。謂或先 T2251_.64.0393a08: 起神境通。乃至或先起宿住通。或有唯得 T2251_.64.0393a09: 神境通。如天授等。或有唯得天眼通。如善 T2251_.64.0393a10: 星等。是故諸通無順入逆入。亦無超越次
T2251_.64.0393a15: 無有失
T2251_.64.0393a18: 通六智。謂俗。法。類。及苦集道。俗智能了過 T2251_.64.0393a19: 去俗事。餘隨所應。各縁自境。然觀經意。唯 T2251_.64.0393a20: 俗智攝。如説隨憶無量宿住。謂一生乃至
T2251_.64.0393a23: 家。施唯言
T2251_.64.0393a29: 次少年。次童子。次嬰孩。次羅奢佉。次鍵 T2251_.64.0393b01: 南。次閉尸。次頞部曇。次羯剌藍。次入胎位。 T2251_.64.0393b02: 次中有位。次初受中有位。後憶念前生命終 T2251_.64.0393b03: 位。爾時此智加行成滿。光記引婆沙成滿 T2251_.64.0393b04: 致三義。於中第二爲正也
T2251_.64.0393b09: 依自相續。加行成滿。若自前生無色界ナラハ T2251_.64.0393b10: 者。轉依他相續。加行成滿。依他相續。修加 T2251_.64.0393b11: 行者。若他前生欲色界ナラハ者。即依他相續。 T2251_.64.0393b12: 加行成滿。若他前生無色界者。轉依自相續 T2251_.64.0393b13: 加行成滿。解云。自前生欲色界ナレハ加行顛末 T2251_.64.0393b14: 皆依自身。若自前生無色界ナレハ初依レトモ自 T2251_.64.0393b15: 身。而最後中有ノ前ノ命終心ノ所依ノ身無此。 T2251_.64.0393b16: 故轉依他心究竟。次依他加行。亦復如是。 T2251_.64.0393b17: 然光記約自前生無色。而爲依自相續。加
T2251_.64.0393b20: 終心究竟。此釋誤也。違諸論故。按或可言 T2251_.64.0393b21: 應加行誤據婆沙自前生無色界者。轉依 T2251_.64.0393b22: 他身加行成滿故
T2251_.64.0393b26: 者。且約勝示輕觸。以神境思身輕等故。先 T2251_.64.0393b27: 者。明本。及正理。顯宗。竝如今。然光形誤也。
T2251_.64.0393c01: 起光明。能見彼色。此不應理。不得神通。 T2251_.64.0393c02: 便應不能修起天眼。如是説者。初引通時。 T2251_.64.0393c03: 若離光明。不能見色。若通成滿。設離光 T2251_.64.0393c04: 明。亦能見色。問。神通。天眼。倶有光明。有 T2251_.64.0393c05: 何差別。答。神通光明。或自性有。或變化有。 T2251_.64.0393c06: 天眼光明。唯自性有。作是説相翻前説
T2251_.64.0393c13: 支所成故。非樂道所攝故。然光記但釋未 T2251_.64.0393c14: 至中間未可也
T2251_.64.0393c19: 色。與無色相翻。故不縁不待言。他心縁 T2251_.64.0393c20: 心。宿住縁五蘊。竝其事在無色。故通此。若
T2251_.64.0393c25: 千世界。若作加行。能見中大無數世界
T2251_.64.0393c28: 界。據如是次。言一二三。即是小中大。其
T2251_.64.0394a04: 三種差別。一憶二萬劫事。二憶四萬劫事。 T2251_.64.0394a05: 三憶八萬劫事。復有別誦。第三憶知六萬 T2251_.64.0394a06: 劫事。問。何等常見論者。能憶知二萬劫事。 T2251_.64.0394a07: 乃至憶知八萬劫事耶。答。常見論者。根有 T2251_.64.0394a08: 三品。下憶二萬。中憶四萬。上憶八萬。復次 T2251_.64.0394a09: 常見論者。能憶知三劫壞事。若憶火劫壞 T2251_.64.0394a10: 事者。彼知二萬劫。若憶水劫壞事者。彼知 T2251_.64.0394a11: 四萬劫。若憶風劫壞事者。知八萬劫。復次 T2251_.64.0394a12: 常見論者。能憶知三根壞事。謂喜樂捨。如 T2251_.64.0394a13: 次知二四八萬劫。復次常見論者。有聲聞 T2251_.64.0394a14: 獨覺佛三乘種性差別。如次憶知二四八萬
T2251_.64.0394a17: 生心。聲聞知千界。支佛知百千世界。十住 T2251_.64.0394a18: 第九云。大力聲聞天眼見小千國土。小辟支 T2251_.64.0394a19: 佛見十小千國土。中辟支佛見百萬小千土。 T2251_.64.0394a20: 大力辟支佛見三千大千。伽倫記云。云何凡 T2251_.64.0394a21: 夫天眼見四天下。梵王見小千界。聲聞見 T2251_.64.0394a22: 二千。辟支佛見三千耶。景云。天眼耳通五 T2251_.64.0394a23: 識中慧故隔鐵圍。故見有遠近。宿住通意識 T2251_.64.0394a24: 故得八萬。有釋。唯菩薩種姓異生知八萬
T2251_.64.0394a27: 種姓憶四萬劫。菩薩種姓憶八萬劫
T2251_.64.0394b02: 既如是。何況共徳六通。不由加行。解云。加 T2251_.64.0394b03: 行有二種。一總加行。二別加行。總加行者。 T2251_.64.0394b04: 諸善行皆是此加行。別加行者。但別修其行。 T2251_.64.0394b05: 如天耳思聲。天眼思光等。彼十力以不共 T2251_.64.0394b06: 故。就總云加行。今三乘對説故。就別云不 T2251_.64.0394b07: 由。以佛不修別加行故
T2251_.64.0394b11: 趣。或衆生身口意行惡。命終生地獄。或衆 T2251_.64.0394b12: 生身口意行善。命終生善趣天中。是謂名
T2251_.64.0394b16: 亦天眼唯現在。何知未來善惡趣。兼等中存 T2251_.64.0394b17: 此難
T2251_.64.0394b24: 第五。如十力中在漏盡前。光記五重問答竝 T2251_.64.0394b25: 爲得焉
T2251_.64.0394c03: 經據彼也。正理依評家破此論。由是顯宗
T2251_.64.0394c06: 謬迷之甚。婆沙既約現修有兩説。今論同 T2251_.64.0394c07: 彼一説。何可得修。又契經分明説受苦樂。 T2251_.64.0394c08: 何勞會得修。又若約得修。餘通亦渉餘念 T2251_.64.0394c09: 住。何不説。又何但此有得修起盡。妄陋之 T2251_.64.0394c10: 最矣
T2251_.64.0394c13: 道。然起無間道。則天眼耳依四根本地。其 T2251_.64.0394c14: 解脱道唯欲。初定自地。故不相違。正理七十
T2251_.64.0394c17: 無記之責。若汎依十大地中定渉無記。此
T2251_.64.0394c22: 沙多文。成無記義也
T2251_.64.0394c25: 足。總云通謂善惠。光記。寶疏。竝但牒眼耳 T2251_.64.0394c26: 無記。雖義無害。不順最後施問答。何不 T2251_.64.0394c27: 上四靜慮次。答。意但似就六通。以六通處 T2251_.64.0394c28: 辨多少勝劣故有二釋。六中二無記。四善 T2251_.64.0394c29: 故約多分。或無記。善。對劣勝別故。就勝爲
T2251_.64.0395a03: 通達者。謂善慧。此以一切法爲所通達隨 T2251_.64.0395a04: 其事。此復云何。謂苦忍苦智通達苦。集忍集 T2251_.64.0395a05: 智通達集。滅忍滅智通達滅。道忍道智通 T2251_.64.0395a06: 達道。復有善有漏慧。通達苦集滅道及虚空 T2251_.64.0395a07: 非擇滅。故説。通達者。謂善慧。此以一切法。 T2251_.64.0395a08: 爲所通達。隨其事是名所通達法。彼説所 T2251_.64.0395a09: 通達之能通達。言通達者謂善慧。按。彼文非 T2251_.64.0395a10: 説六神通。不相關此也。故婆沙百四十一
T2251_.64.0395a13: 切法皆是所通達故。此中所説勝慧名通。此 T2251_.64.0395a14: 通或善。或是無記。通與善慧。得作四句。有 T2251_.64.0395a15: 通非善慧。謂天眼耳通。有善慧非通。謂除 T2251_.64.0395a16: 通餘善慧。有倶是。謂餘四通。有倶非。謂除
T2251_.64.0395a20: 惠爲能知通。以顯所知及所通法。雖諸智 T2251_.64.0395a21: 惠皆能知通。而且説善。勝遍縁故。所知 T2251_.64.0395a22: 所通雖無廣狹。而能知外有別能通故。説 T2251_.64.0395a23: 所知已。復説所通法。此所辨通。唯勝定
T2251_.64.0395a28: 論獨約六通未審。亦復非彼論意。退按此 T2251_.64.0395a29: 論異婆沙。通釋問者致不解問。故順彼約 T2251_.64.0395b01: 六通。以作二釋。是則試驗門。如婆沙一百
T2251_.64.0395b07: 是。爲欲試後學徒於品類足知當不當不 T2251_.64.0395b08: 故。又解。此論就品類足本意問答。不必六 T2251_.64.0395b09: 通。謂問意六通中。若二無記。四善。於品類 T2251_.64.0395b10: 足。總寛明能通達。猶應説無記。何但云善 T2251_.64.0395b11: 慧。答。彼總明能通達諸智故。應説三性智。 T2251_.64.0395b12: 然善是勝故。且云善慧。由此正理亦云。且 T2251_.64.0395b13: 説善勝遍縁故。或善惠多。惡無記少。就多 T2251_.64.0395b14: 分是二解答意也。光記以就勝。令同婆沙
T2251_.64.0395b22: 第二者治後際愚。死生智名順其自性。雜阿 T2251_.64.0395b23: 含經所説據體。今以天眼。示其體者。是從 T2251_.64.0395b24: 因故。長含所説是
T2251_.64.0395c05: 樂涅槃。二見自前際自衰損事。見後際他衰 T2251_.64.0395c06: 損事厭離。既厭離已欣樂涅槃。三見前後 T2251_.64.0395c07: 際蘊處界厭離。既厭離已欣樂涅槃。四除 T2251_.64.0395c08: 常見斷見。安住中道。五能引空無願無相解
T2251_.64.0395c15: 故。順勝義明故。引無漏明故。是故尊者妙 T2251_.64.0395c16: 音説曰。於三明中。惟漏盡智是勝義明。餘二 T2251_.64.0395c17: 能引勝義明。故假立明名。更有六復次
T2251_.64.0395c27: 未審。是則説經。教誡奚別。前文已言智惠 T2251_.64.0395c28: 知人本意。則其言説經者。寫誤耳。詳曰。有
T2251_.64.0396a02: 焉
T2251_.64.0396a07: 業釋。三示導者帶數釋。舊論唯云三導。神 T2251_.64.0396a08: 是定。變是異變。由定起變異事。名神變依 T2251_.64.0396a09: 主釋。神變即示導持業釋。記是記説。心是他 T2251_.64.0396a10: 心。心之記故名記心。記心即神變。教授誡勗 T2251_.64.0396a11: 名教誡。亦教亦誡持業釋。又各有同體依
T2251_.64.0396a14: 巖崖岸等障。身過無礙。如是廣説。乃至梵世 T2251_.64.0396a15: 身自存轉。是名神變。示導者。謂有苾芻。雖 T2251_.64.0396a16: 於多種神變境界。各別領受。若不令他知 T2251_.64.0396a17: 見。但名神變自在。不名示導。若有苾芻。能 T2251_.64.0396a18: 於多種神變境界。各別領受。亦能令他知 T2251_.64.0396a19: 見。名神變自在。亦名示導。記心示導者。如 T2251_.64.0396a20: 世尊説。苾芻當知。謂有一類。或由占相。或 T2251_.64.0396a21: 由言説。隨記他心。彼意如此。彼意如此。彼 T2251_.64.0396a22: 意轉變。或隨記過去。或未來。或現在。小多 T2251_.64.0396a23: 心心所。一切如實非不如實。或有一類。不 T2251_.64.0396a24: 由占相言説。然由天神。或由非人。聞彼 T2251_.64.0396a25: 聲故。隨記他心如前。或有一類。不由天 T2251_.64.0396a26: 神及非人。聞彼聲。然由内心。知他有情心 T2251_.64.0396a27: 所尋伺。隨記他心。如前或有一類。不由内 T2251_.64.0396a28: 心。然由現見他有情住無尋無伺三摩地。 T2251_.64.0396a29: 見已念言。如是具壽無尋無伺意行微妙。如 T2251_.64.0396b01: 是具壽從此定出。當記如此如此尋伺諸 T2251_.64.0396b02: 行。隨記他心。一切如實非不如實。是名記 T2251_.64.0396b03: 心。示導者。謂有苾芻。雖如上隨記。若不 T2251_.64.0396b04: 令他知見。但名記心自在。不名示導。若 T2251_.64.0396b05: 有苾芻。如上隨記。亦能令他知見。名記心 T2251_.64.0396b06: 自在。亦名示導。教誡示導者。如世尊説。苾 T2251_.64.0396b07: 芻當知。謂有苾芻。爲他宣説。此是苦聖諦。 T2251_.64.0396b08: 應遍知。此是苦集聖諦應永斷。此是苦滅聖 T2251_.64.0396b09: 諦應作證。此是趣苦滅道聖諦應修習。是 T2251_.64.0396b10: 名教誡。示導者。謂有苾芻。雖能能説如上 T2251_.64.0396b11: 若他聞已不起諦順忍。不得現觀邊世俗 T2251_.64.0396b12: 智。但名教誡自在不名示導。若有苾芻。能 T2251_.64.0396b13: 説如上。亦能令他起諦順忍得現觀邊世 T2251_.64.0396b14: 俗知。名教誡自在。亦名示導
T2251_.64.0396b19: 道爲憎背。不好内外二道。爲處中。雖相
T2251_.64.0396b22: 法。決定信者。及不信者。不應爲現。若不定
T2251_.64.0396b25: 現文然。今退按此文不審。謂初二文。義無 T2251_.64.0396b26: 別。故所化生與憎背處中是何別。由此正
T2251_.64.0396b29: 礙心。未信心。不欲修心。此受化人由此三。 T2251_.64.0396c01: 起歸向心信受心修行心。故説此三爲導。 T2251_.64.0396c02: 彼舊論文最爲正。由此理。正理。顯宗。唯總 T2251_.64.0396c03: 釋略別釋。彼曰。唯此三種引所化生。令初
T2251_.64.0396c06: 最爲勝故。能示能導得示導名。或此能引 T2251_.64.0396c07: 憎背正法。及未信心不欲修者。令於佛法 T2251_.64.0396c08: 如次。歸伏。信受。修行。得示導名
T2251_.64.0396c11: 因。此有正釋指事。二又前下釋後因。此即 T2251_.64.0396c12: 總釋。人天善果爲利。涅槃極果爲樂。故下 T2251_.64.0396c13: 文云利益及安樂 T2251_.64.0396c14: 如有呪術健馱梨伊刹尼 舊論云乾陀梨伊
T2251_.64.0396c19: 猶健馱羅國是也。伊刹尼叉黠切。此云占相
T2251_.64.0396c27: 呪。能觀察他心。其事反此。而新舊婆沙所 T2251_.64.0396c28: 載。彼經亦同此論。從多此論爲正。顯宗。正 T2251_.64.0396c29: 理亦爾故。或梵土希術。不可得考。稽古下
T2251_.64.0397a03: 火。則未也。捫日月驅風雨。出沒變幻實出 T2251_.64.0397a04: 意表矣。神變何足爲奇哉。神變而盡伽文。 T2251_.64.0397a05: 則何貴於覺哉。其或以抗外家者。因人之 T2251_.64.0397a06: 所信而導之。是又所以般若之使也。古人 T2251_.64.0397a07: 已具言之。如仲尼識廟火辨萍實。豈足 T2251_.64.0397a08: 輕重之乎。史遷稱仲尼。猶或議焉。事佛 T2251_.64.0397a09: 者何見之淺且小也
T2251_.64.0397a12: 地名神。欲等四名足。由四法所攝受。令三 T2251_.64.0397a13: 摩地轉故。復有説者。三摩地是神。是足。欲 T2251_.64.0397a14: 等四惟足非神。如擇法是覺亦支。餘六惟支 T2251_.64.0397a15: 非覺。彼兩説竝神爲定。雖婆沙中無正解 T2251_.64.0397a16: 説神境二。準神足釋。以釋神境。故言依毘 T2251_.64.0397a17: 婆沙所説道理。不言作是説。然標別毘婆
T2251_.64.0397a22: 神。境謂諸變異事。神即境故名神境持業 T2251_.64.0397a23: 釋
T2251_.64.0397a28: 或住此洲。手捫日月。或屈伸臂頃至色究 T2251_.64.0397a29: 竟天。釋後云。眼識至色頂。或上至色究竟。
T2251_.64.0397b03: 三非也。非順身即能至文。故身至彼。是心 T2251_.64.0397b04: 縁時。非異時故云即。舊論曰。於最遠處。由 T2251_.64.0397b05: 發一行心時即至彼
T2251_.64.0397b11: 化。而無色界成香味失。化作自身。唯二處 T2251_.64.0397b12: 故。有説亦化四。如衣等不成。彼初説意。異 T2251_.64.0397b13: 界自身唯同自地。唯色觸二。準知自界自他 T2251_.64.0397b14: 亦爾。異界他身化四。雖化不成。後説意作 T2251_.64.0397b15: 欲自他。皆化四。而不成香味。今論兩説。總 T2251_.64.0397b16: 化欲界。四。二。與正理義別也。舊論云。如衣
T2251_.64.0397b22: 一第三句明果同依得。二第四句明從與 T2251_.64.0397b23: 生相。三第五句明事與心同地。四第六句 T2251_.64.0397b24: 明化語由自下地心。五第七八句明化人。 T2251_.64.0397b25: 化主語。默。同。不同。六第九十句明願力留 T2251_.64.0397b26: 身令語。七第十一十二句明死後留骨身。 T2251_.64.0397b27: 八第十三十四句明初心成滿化有差別。九 T2251_.64.0397b28: 第十五十六句明二得三性差別。長行釋準
T2251_.64.0397c06: 能所起異。言神境通果能化心。二此有下釋 T2251_.64.0397c07: 初句中十四及第二句有二。初標。二謂依下 T2251_.64.0397c08: 釋。此有總釋別釋。依初下即別釋。成中有 T2251_.64.0397c09: 三。一正釋。二諸果下明不依下地。三第二 T2251_.64.0397c10: 下明下化心由相望。亦名勝。謂第二定果 T2251_.64.0397c11: 有三心中。下欲界化心對初定果有二心 T2251_.64.0397c12: 中。上地初定化心。雖繋地故欲界化故是劣。 T2251_.64.0397c13: 然由所依定。亦勝於初定化。所依定第二。 T2251_.64.0397c14: 初定。勝劣故復約行。勝初定化。何以故。謂 T2251_.64.0397c15: 從欲界。行至第二定。與唯行初定。勝劣故。 T2251_.64.0397c16: 餘第三定果初禪化。心望二定果二定化心 T2251_.64.0397c17: 等。竝皆準此。如理應思故。論兩處云等。總 T2251_.64.0397c18: 云下地上地
T2251_.64.0397c21: 總釋。二謂從下別釋。三非定下總結。二中有 T2251_.64.0397c22: 三。一明從二心生。次此前下明能生二 T2251_.64.0397c23: 心。後故此下結從生竝二。總結中有法譬 T2251_.64.0397c24: 兩段。門入者喩初淨定。門出者比最後淨 T2251_.64.0397c25: 定
T2251_.64.0397c28: 釋由自。後釋由下。是此上下但就所化人 T2251_.64.0397c29: 處。不約生身上下。故若身生欲初定。若生 T2251_.64.0398a01: 二定已上。但起欲初定化人語。必由自地通 T2251_.64.0398a02: 果能化心。或但起二定已上化人語。由下初 T2251_.64.0398a03: 定能化心。以語能化心唯在初定欲故。如
T2251_.64.0398a06: 得令言説。若所化人在上地。但由初定心。 T2251_.64.0398a07: 令言説。彼但云所化。不言能變身處
T2251_.64.0398a10: 辨同。二約佛明亦有別。初中有三。一正 T2251_.64.0398a11: 明。二引證。三結意。此即初也
T2251_.64.0398a17: 坐。而告之曰。汝今見我神變力不。答曰。唯 T2251_.64.0398a18: 然已見。梵童子曰。我亦修四神足。故能如 T2251_.64.0398a19: 是無數變化。時三十三天各作是念。今梵童 T2251_.64.0398a20: 子獨於我坐。而説是語。而彼梵童一化身 T2251_.64.0398a21: 語。餘化亦語。一化身默餘化亦默。彼是長行 T2251_.64.0398a22: 爲異
T2251_.64.0398a25: 問佛答。或佛問彼答。今言音所詮等者。問與 T2251_.64.0398a26: 答言音別。亦所詮有別。而亦有同故云容。 T2251_.64.0398a27: 義足經曰。佛語化人默然。化人語佛默然。何 T2251_.64.0398a28: 以故。正覺直度正所意故。當爲證。智論二 T2251_.64.0398a29: 十六云。如聲聞法化人説法。化主不説。化 T2251_.64.0398b01: 主説法。化人不説。佛則不爾。化主化人但 T2251_.64.0398b02: 能説法。彼以別倶。以爲劣勝。相翻此論。百
T2251_.64.0398b05: 便默。所化語時弟子便默。施設論卷第六文
T2251_.64.0398b08: 倶判勝劣。彼約用具不具判劣勝。各據一 T2251_.64.0398b09: 義。竝不相違也
T2251_.64.0398b12: 通難。光記辨變化心。通果心二差別。而破 T2251_.64.0398b13: 空法師。泰法師等。寶疏亦辨寛狹。其意不 T2251_.64.0398b14: 異光。不破空師等者。以光記已標簡故」
T2251_.64.0398b17: 中文有三。一正示。二指事。三明骨身非肉
T2251_.64.0398b20: 所應作者。已究竟故。謂佛所應度皆已度 T2251_.64.0398b21: 訖。所未度者。聖弟子度之。有説。無留化 T2251_.64.0398b22: 事。問。若爾迦葉波事。云何得有。答。諸信敬 T2251_.64.0398b23: 天神所住持故。有説。迦葉波爾時未般涅 T2251_.64.0398b24: 槃。慈氏佛時。方取滅度。此不應理。寧可説 T2251_.64.0398b25: 無。不説彼默然多時虚住。如是説者。有留 T2251_.64.0398b26: 化事。是故大迦葉波已入涅槃。婆沙既評取 T2251_.64.0398b27: 初説。今亦同彼。今命終者。當迦葉入滅。而 T2251_.64.0398b28: 婆沙未辨骨肉差別。今辨別此。以肉身期
T2251_.64.0398c02: 第二説。是則不正義。文有所立通釋二。大迦 T2251_.64.0398c03: 葉波入鷄足山。或曰取涅槃。或曰慈氏佛
T2251_.64.0398c08: 手。指示迦葉。告諸人民。過去釋迦佛弟子。 T2251_.64.0398c09: 名曰迦葉。今日現在。又云。彌勒如來當取 T2251_.64.0398c10: 迦葉僧迦梨著之。是時迦葉身體。奄然星ノ如 T2251_.64.0398c11: 散。是時彌勒復取種種花香。供養迦葉。又
T2251_.64.0398c17: 世。其壽命將終時。入於山間。以神通力。住 T2251_.64.0398c18: 持此身。起如此願。願我此身勿令散壞。乃 T2251_.64.0398c19: 至彌勒如來得阿耨菩提。見我身也。作是 T2251_.64.0398c20: 思惟已入無餘涅槃。涅槃後二山還合。後彌 T2251_.64.0398c21: 勒世尊廣顯法教。憶念是大迦葉舍利。與 T2251_.64.0398c22: 無量千衆至於彼處。兩山兩開。爾時彌勒 T2251_.64.0398c23: 見大迦葉比丘舍利不散不壞唯著僧伽梨
T2251_.64.0398c26: 所傳。蓋如此。如増一所云。大衆部所傳爾
T2251_.64.0399a06: 附所依。起衆多化事。光解云。所依謂木石
T2251_.64.0399a10: 塊等。化主方能作所化事。有餘師説。若初起 T2251_.64.0399a11: 通者。所起化事要有所假。若通慧滿者。無 T2251_.64.0399a12: 所依假。能起化事。正理師依彼第二説
T2251_.64.0399a15: 變。二約生得等。後中文有三。一正明。二如 T2251_.64.0399a16: 天下指事。三於十下辨處多少。生得等者。 T2251_.64.0399a17: 等向内等。舊論無等字。正理云。總有二類
T2251_.64.0399a23: 説生得心化惟依自界身。修得心化通依自 T2251_.64.0399a24: 他界身。今論云自他身化者。約自界故同 T2251_.64.0399a25: 後説
T2251_.64.0399b01: 化。欲界九處。色界七處。今論修得。前已説
T2251_.64.0399b05: 論主通彼難。救婆沙等也
T2251_.64.0399b08: 闕門。三縁境障不障門
T2251_.64.0399b12: 若有主宰。若無主宰。若水。若陸。若近。若遠。 T2251_.64.0399b13: 而悉觀見。答。主藏臣寶。往昔修因。其事廣 T2251_.64.0399b14: 大。謂於父母知識及師尊所幷餘沙門婆羅 T2251_.64.0399b15: 門衆。不生惱害。而復愛樂不惱害者。又於 T2251_.64.0399b16: 世間。普爲一切癡黒暗冥作光明照授與 T2251_.64.0399b17: 燈明及燈明具。破諸冥暗。悉使明亮。以如
T2251_.64.0399b20: 王一洲者。面各能見一倶盧舍。問。主藏臣 T2251_.64.0399b21: 眼齊何能見。答。四洲王臣見三倶盧舍。乃至 T2251_.64.0399b22: 三洲王臣見半倶盧舍。如契經説。輪王有時 T2251_.64.0399b23: 欲試藏臣威力所受。乘船遊戲殑伽河中。 T2251_.64.0399b24: 勅藏臣言。吾今須寶。藏臣敬諾。請還辨之。 T2251_.64.0399b25: 王不悦曰。正爾須辨。藏臣惶恐即以兩手 T2251_.64.0399b26: 㧌攪。水中應時。捧出種種珍寶。以獻王。復
T2251_.64.0399c01: 晝夜能見面各踰繕那。問。菩薩所成異熟生 T2251_.64.0399c02: 眼。實非天眼。何故立此名。答。菩薩眼根體
T2251_.64.0399c11: 闕。義亦不異。如生等二句。光記屬上爲正。
T2251_.64.0399c14: 文既無能例。何但所例。又違舊論。彼二十
T2251_.64.0399c19: 解順舊論者非也
T2251_.64.0399c22: 左右晝夜等。惠暉云。肉眼見近不見遠。天 T2251_.64.0399c23: 眼遠近皆見。肉眼有同分彼同分。天眼唯同 T2251_.64.0399c24: 分。肉眼見前不見後。及不見左右。天眼前 T2251_.64.0399c25: 後左右皆見。肉眼見障内。不見障外。天眼 T2251_.64.0399c26: 内外皆見。肉眼見麁不見細。天眼二皆見。 T2251_.64.0399c27: 肉眼見晝不見夜。天眼晝夜皆見。肉眼見 T2251_.64.0399c28: 明不見闇。天眼明闇皆見。肉眼有瞖闕。天
T2251_.64.0400a02: 識。依此淨識。能遍觀察前後左右上下諸
T2251_.64.0400a05: 所障故。見上諸色者。非雲霧等所障故。問 T2251_.64.0400a06: 如是天眼能於一時頓見十方諸色境不。 T2251_.64.0400a07: 有説能見。以天眼根光明清徹。自然遍照。 T2251_.64.0400a08: 如未尼寶遍發光明。有説不能一時頓見。 T2251_.64.0400a09: 法蘊所説天眼諸方無障。非謂一時頓見。謂 T2251_.64.0400a10: 人等眼但能覩見面所向色。欲見餘方要 T2251_.64.0400a11: 須迴轉俯仰方見。天眼不爾。面向一方。隨 T2251_.64.0400a12: 欲能見。不須迴轉。故説能見上下諸方。非
T2251_.64.0400a19: 二句明五趣通局。唯言顯餘五種容有。初 T2251_.64.0400a20: 言簡後時
T2251_.64.0400a29: 事不得容易
T2251_.64.0400b03: 唯善二通果無記。餘生得等五。皆通善染無 T2251_.64.0400b04: 記三性。後中此生得等五非果。故不名通。
T2251_.64.0400b07: 唯約呪藥二者非也
T2251_.64.0400b11: 一約人趣。二約地獄。三總指勸餘三趣。此 T2251_.64.0400b12: 即初也。此中有正釋通妨。言餘者。生得餘 T2251_.64.0400b13: 修呪等五類。寶疏云餘趣非也。通妨中舊論 T2251_.64.0400b14: 曰。唯於人道前所説如意成等五。無生所 T2251_.64.0400b15: 得。若爾云何。得有自性憶念宿住人。此從 T2251_.64.0400b16: 業差別所作。生所得舊論。正理。顯宗。光記亦 T2251_.64.0400b17: 爾。婆沙中悉云生處得。今論依得能所云 T2251_.64.0400b18: 所得。婆沙據生在處。故云生處。竝不相違。 T2251_.64.0400b19: 本性生念者。正理。顯宗竝爾。爲成句。且略 T2251_.64.0400b20: 智言。又婆沙悉作本性念生智。生念之言彼
T2251_.64.0400b24: 互用互釋此。亦無失 光記六類五趣配立 T2251_.64.0400b25: 雖多釋唯是二解。今示圖 T2251_.64.0400b26:
T2251_.64.0400b29: 通初中後 T2251_.64.0400c01: T2251_.64.0400c02: [IMAGE] T2251_.64.0400c03: [IMAGE] T2251_.64.0400c04: [IMAGE] T2251_.64.0400c05: [IMAGE] T2251_.64.0400c06: [IMAGE] T2251_.64.0400c07: [IMAGE]
T2251_.64.0400c10: T2251_.64.0400c11: T2251_.64.0400c12: 八 T2251_.64.0400c13: 豐山寓居上毛沙門釋快道記 T2251_.64.0400c14: 分別定品第八之一 T2251_.64.0400c15: 分別定品 當品大分爲二。初明所依定。二 T2251_.64.0400c16: 明能依徳。初中有四。初明四靜慮。光記於 T2251_.64.0400c17: 此大開三。第二第三非也。彼正法住世從 T2251_.64.0400c18: 界品初正宗來。故彼第三七言頌是流通分。 T2251_.64.0400c19: 何於此可分。亦科名非也。寶疏於此失科 T2251_.64.0400c20: 文。而大同光。於此分四亦非也。光記辨生 T2251_.64.0400c21: 起兩釋。賢智定三約果因縁。記一二十七竝 T2251_.64.0400c22: 倶初説。今別約智定作能所依後釋。於義 T2251_.64.0400c23: 無大異。寶疏大同後解
T2251_.64.0400c26: 定。唯諸靜慮能具爲依。故於此中。先辨靜 T2251_.64.0400c27: 慮。或於先辨共功徳中。已辨智所成無靜 T2251_.64.0400c28: 等功徳。餘所成徳。今次當辨。於中先辨所
Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 [行番号:有/無] [返り点:無/有] [CITE] |