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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0279a01: 故亦名記。令彼問者得正解故。或有默然 T2251_.64.0279a02: 於理得勝。況酬彼問而非記耶。廣引外道
T2251_.64.0279a12: 應記。雖復有言以遮止故名置記。或有 T2251_.64.0279a13: 默然。於理得勝亦名置記。如婆莠羅默然
T2251_.64.0279a17: 對反詰非也。寶疏云但得論意矣。此難者 T2251_.64.0279a18: 謂雙問。故云亦勝亦劣
T2251_.64.0279a21: 義門容有二記。謂一分別記。二反詰記。今 T2251_.64.0279a22: 據一邊爲反詰記。汝難應一向記全不知 T2251_.64.0279a23: 問意。後解釋文。然彼問者一向爲將爲勝 T2251_.64.0279a24: 將爲劣問。不爲亦勝亦劣問。雖有爲勝爲 T2251_.64.0279a25: 劣二語而意但各一途。謂爲字所顯唯勝唯
T2251_.64.0279a29: 不尋問意直據事法應成分別答。謂望天 T2251_.64.0279b01: 是劣。望下是勝。今但欲尋問者所方故。 T2251_.64.0279b02: 反詰言爲何所方。寶疏得論意。然爲先 T2251_.64.0279b03: 作反詰後分別記者若可然也。光記解釋 T2251_.64.0279b04: 大誤也。有云。正理論通此難但言爲勝 T2251_.64.0279b05: 不言劣。而言説一爲聲云不雙問。準彼 T2251_.64.0279b06: 此人問爲勝。此人問爲劣。非一人問爲勝 T2251_.64.0279b07: 爲劣二。故論文言一向爲問。詳曰。泥正理 T2251_.64.0279b08: 文。彼爲令知非一體兩用雙問但約爲勝 T2251_.64.0279b09: 一邊。然非不問爲勝爲劣。雖問爲勝爲劣 T2251_.64.0279b10: 然是意各別問。若爲勝則唯勝。爲劣亦爾。 T2251_.64.0279b11: 學者可思
T2251_.64.0279b15: 心等決二三差別。今全擧婆沙義。然光。寶 T2251_.64.0279b16: 前章爲毘婆沙義。此爲本論師非也
T2251_.64.0279b19: 初説唯指事別。於義不違經。彼對法師義。 T2251_.64.0279b20: 二三差別難辨。倶反詰故。問。亦同唯請説 T2251_.64.0279b21: 於内心分直諂。是唯自立非經意。豈一切 T2251_.64.0279b22: 人可得知内心答此。故殊論主依經説 T2251_.64.0279b23: 斥彼。此一段皆是契經文。云依經故。舊論
T2251_.64.0279b29: 共説若使此賢者一向論不一向答者。分 T2251_.64.0279c01: 別論不分別答者。詰論不詰答者。止論不 T2251_.64.0279c02: 止答者。如是此賢者不得共説亦不得共 T2251_.64.0279c03: 論。若使此賢者一向論便一向答者。分別論 T2251_.64.0279c04: 分別答者。詰論詰答者。止論止答者。如是此 T2251_.64.0279c05: 賢者得共説亦得共論。次復處非處住。所
T2251_.64.0279c08: 四事觀察而示四問記。其相同此經。彼多
T2251_.64.0279c17: T2251_.64.0279c18: T2251_.64.0279c19: T2251_.64.0279c20: 豐山寓居上毛沙門快道記 T2251_.64.0279c21: 隨眠品第五之二
T2251_.64.0279c24: 相惑。後二句約共相惑。自相惑中。初二句 T2251_.64.0279c25: 明過現意相應。次三句明未來六識相應。未 T2251_.64.0279c26: 斷言與能繫言各通中間五處。貪瞋慢言 T2251_.64.0279c27: 與意五字能所相應互影發。一若言隨應 T2251_.64.0279c28: 通下。一未來言流次二句
T2251_.64.0280a06: 結。二迷自相。謂愛。恚。慢。嫉。慳結。簡彼故 T2251_.64.0280a07: 言且。諸者。非一義。煩惱六故。故言諸。總者。
T2251_.64.0280a12: 散釋明不別可釋。而釋未斷一令人準思 T2251_.64.0280a13: 能繫未來等亦如是。故據初殊擧未斷
T2251_.64.0280a16: 初正明。後所由。已生簡未生。未斷簡已斷。 T2251_.64.0280a17: 謂前未生設生已斷即不繫。故於現在無 T2251_.64.0280a18: 未斷言者。既體現前。約未斷者。理在絶言。 T2251_.64.0280a19: 故且略之。或準過去可知。故頌文言未斷 T2251_.64.0280a20: 過現。舊論曰。過去現在欲瞋慢。是處已起乃
T2251_.64.0280a25: 爲通此疑有所由釋。一以貪瞋慢自相惑 T2251_.64.0280a26: 非如共相遍行故。二雖繫三世。以非三 T2251_.64.0280a27: 界諸有情決定遍起繫三世諸有漏法盡故。 T2251_.64.0280a28: 是簡未來遍行。彼婆沙總説不論盡不盡 T2251_.64.0280a29: 故不言遍。是故論唯言能繫此事。與共相
T2251_.64.0280b03: 世縛。何以故。非不見不聞不分別事起貪 T2251_.64.0280b04: 瞋慢。何以故。分齊縁故。或時有人於眼 T2251_.64.0280b05: 生貪。非餘身分。何以故。自相使故。非貪等
T2251_.64.0280b08: 來中未盡非不繋未來也。光記於遍存兩 T2251_.64.0280b09: 種以簡釋。全非論意。此論遍三世有漏法 T2251_.64.0280b10: 盡名遍行。故言遍於三世。能縛三世。遍縛 T2251_.64.0280b11: 三世。非唯繫三世名遍行。何況遍自境。寶
T2251_.64.0280b22: 正理。法寶於此所纒歴六小七大七等多端 T2251_.64.0280b23: 忘却讀正理。光記下引正理不謬也。問。 T2251_.64.0280b24: 論文於未來分意五。於此不爲豈非通六 T2251_.64.0280b25: 文勢常規。解云。既説慢無五理在絶言。 T2251_.64.0280b26: 故無意言簡。又頌云未來意遍行。前二句 T2251_.64.0280b27: 即意自顯成。應依義不依文。問。是繫三 T2251_.64.0280b28: 世於文無驗何。解云。既言非定遍顯不定 T2251_.64.0280b29: 繫三世。又望下自世及遍行。是顯示非自 T2251_.64.0280c01: 世亦非遍行而但繫三世。顯宗論二十六
T2251_.64.0280c04: 未斷。此未斷言應成無用。無無用過。此未 T2251_.64.0280c05: 斷言顯有品別漸次斷故。即於此論次下 T2251_.64.0280c06: 文中。亦説未來意遍行等。謂彼貪等九品 T2251_.64.0280c07: 不同。修道斷時九品別斷。有縁此事上品 T2251_.64.0280c08: 隨眠已起已滅已得永斷。彼於此事尙有未 T2251_.64.0280c09: 來餘品隨眠未起未滅未得永斷猶能爲繫。 T2251_.64.0280c10: 是故本論於此義中雖説未來愛等所繫。而 T2251_.64.0280c11: 於過去説未斷言。故未斷言深成有用。然
T2251_.64.0280c16: 引九結婆沙。令此段通六識。過現意繫過 T2251_.64.0280c17: 現等。依義皆思簡
T2251_.64.0280c20: 是過現及未來兩段而非識五意分莭。故於 T2251_.64.0280c21: 此言若無五識上。未來意地生不生竝皆 T2251_.64.0280c22: 繫三世。故言乃至未斷。不別言已生未斷。
T2251_.64.0281a03: 唯簡過現。以五若已生唯現量縁。是故可生 T2251_.64.0281a04: 亦唯未來。可生既唯未來。已生唯現。已滅唯
T2251_.64.0281a07: 去至現亦爾。義准若與意識相應可生隨
T2251_.64.0281a12: 諸與五識相應隨眠。若定不生亦縛三世。 T2251_.64.0281a13: 謂彼境界。或在未來。或在現在。或在過去。 T2251_.64.0281a14: 彼雖已得畢竟不生。而未斷時性能繫縛。
T2251_.64.0281a17: 未來。次流在現。後滅落遮。境已渉三世故 T2251_.64.0281a18: 名繫三世。由是須知縁與繫別。雖是不 T2251_.64.0281a19: 縁而即能繫。若眼識不得縁闕不生。隨境 T2251_.64.0281a20: 渉三世繫自世。然得永不生。常居未來。雖
T2251_.64.0281a23: 參差三世。如有眼識定縁靑黃赤色三境 T2251_.64.0281a24: 而起。隨闕一境識即不生。其所闕境。或一 T2251_.64.0281a25: 未來。或一現在。或一過去。故説五識遍縛三
T2251_.64.0281a29: 境異時渉歴三世。後三境同時居未現過位。 T2251_.64.0281b01: 詳曰。前解爲勝。以決定故。後解未也。不定 T2251_.64.0281b02: 而少分。一識同時多境豈是論意
T2251_.64.0281b05: 由準前可知。現在中言正縁者。顯示縁境 T2251_.64.0281b06: T2251_.64.0281b07: [IMAGE] T2251_.64.0281b08: [IMAGE] T2251_.64.0281b09: [IMAGE] T2251_.64.0281b10: [IMAGE] T2251_.64.0281b11: [IMAGE] T2251_.64.0281b12: [IMAGE] T2251_.64.0281b13: [IMAGE] T2251_.64.0281b14: [IMAGE] T2251_.64.0281b15: [IMAGE] T2251_.64.0281b16: [IMAGE]
T2251_.64.0281b19: 爲生起。湛惠云。寶疏爲優。符順正理及舊
T2251_.64.0281b24: 論此。正理亦爾。爲頌廣顯於前略述。舊論 T2251_.64.0281b25: 却屬後段之證。曰毘婆沙師成立一切有爲 T2251_.64.0281b26: 法非常住。由與行相相應故。彼成立此
T2251_.64.0281c02: 必現量。現正縁色唯繫現色事。若意識現在 T2251_.64.0281c03: 前。正縁過未境即繫過未。餘一切準此應 T2251_.64.0281c04: 知 T2251_.64.0281c05: T2251_.64.0281c06: [IMAGE] T2251_.64.0281c07: [IMAGE] T2251_.64.0281c08: [IMAGE] T2251_.64.0281c09: [IMAGE] T2251_.64.0281c10: [IMAGE] T2251_.64.0281c11: [IMAGE] T2251_.64.0281c12: [IMAGE] T2251_.64.0281c13: [IMAGE] T2251_.64.0281c14: [IMAGE] T2251_.64.0281c15: [IMAGE] T2251_.64.0281c16: [IMAGE]
T2251_.64.0281c21: 初有彼結前。是幷頌前生起。汝但見頌前 T2251_.64.0281c22: 片文可笑矣。此中爲五。初經部兩關徴責。 T2251_.64.0281c23: 二有部略答。三生起頌文。四擧頌。五長行」
T2251_.64.0281c27: 觀察已。不顧過去色。不欣未來色。於現在 T2251_.64.0281c28: 色厭離。欲滅寂靜。受想行識亦復如是。次 T2251_.64.0281c29: 廣約三世説。今現在極成。故但引過未文。 T2251_.64.0282a01: 光記作兩解。第一爲正。順本經故。後釋分 T2251_.64.0282a02: 厭與捨大鑿也。經文既云已。又無求言故。 T2251_.64.0282a03: 惠暉過去色定共別解脱戒。未來色定道二 T2251_.64.0282a04: 戒。未檢本經坐以談妄。彼總約五蘊説。 T2251_.64.0282a05: 定唯戒色
T2251_.64.0282a11: 亦從光
T2251_.64.0282a21: 可得用。彼婆沙前文亦有同此論。學者得 T2251_.64.0282a22: 造者意勿纒他文
T2251_.64.0282a25: 相。二以設下二擧頌示所以。三謂若下正 T2251_.64.0282a26: 簡別部宗有二。初擧有部宗。先擧所説。後 T2251_.64.0282a27: 方許下判屬宗。二若人下擧相濫簡別。先 T2251_.64.0282a28: 擧所説。後彼可下簡別。此一章文易意難探。
T2251_.64.0282b02: 由執説一切有許 釋曰。若人説一切有。 T2251_.64.0282b03: 謂過去未來現在虚空擇滅非擇滅。許彼爲 T2251_.64.0282b04: 説一切有部。復有餘人。説現世法必有。過 T2251_.64.0282b05: 去業若未與果是有。若過去業已與果。及未 T2251_.64.0282b06: 來無果此皆是無。若如是分別故説三世 T2251_.64.0282b07: 有。此人非説一切有部攝。是説分別部所攝
T2251_.64.0282b11: 位其體猶有。果イヽ若熟已其體便無。如外種 T2251_.64.0282b12: 子芽未生位其體猶有。芽若生已其體更無
T2251_.64.0282b19: 謂尊者法救説類有異。尊者妙音説相有 T2251_.64.0282b20: 異。尊者世友説位有異。尊者覺天説待
T2251_.64.0282b23: 無擧名。唯示所立四別。諸論竝讃世友説 T2251_.64.0282b24: 揑餘三。今論亦同彼。非是論主創評決
T2251_.64.0282b29: 色。正理。顯宗及鮮本作體。詳曰。作體爲正。 T2251_.64.0282c01: 論主欲令二喩有別改用金喩。故舊論曰 T2251_.64.0282c02: 物。取二喩其意應知
T2251_.64.0282c06: 能鳴。或能宣唱故號能鳴。準彼今就體其 T2251_.64.0282c07: 音聲體是妙故
T2251_.64.0282c10: 意。過去相。現在相。未來相爲一類世相不
T2251_.64.0282c13: 云。相謂相狀。非生等四相。爲勝也。光記亦 T2251_.64.0282c14: 釋合有兩釋。後釋非也。一蛇畫有用無用 T2251_.64.0282c15: 足故。二未來相有用不成故
T2251_.64.0282c18: 名也。姬亦女宦也。秩比二千石。位次婕妤 T2251_.64.0282c19: 下。左傳。以媵秦穆姬。杜預曰。送女曰媵。媵 T2251_.64.0282c20: 送也。寄也。公羊傳云。媵者何。諸侯一國。則二 T2251_.64.0282c21: 國媵之以姪娣從。釋名云。姪娣曰媵。媵承 T2251_.64.0282c22: 也。承事適他也。今三品曰姬。五品曰媵是
T2251_.64.0282c29: 名現在。詳曰。婆沙既倶時名現在。準彼 T2251_.64.0283a01: 現在爲本。從前後待對。一女喩如是。而婆 T2251_.64.0283a02: 沙七十六判三世差別有十七復次。第十四 T2251_.64.0283a03: 復次全同正理。竝無有妨。但是通別遠近 T2251_.64.0283a04: 異
T2251_.64.0283a07: 簡者非也。是自古對法宗評簡如是故。此
T2251_.64.0283a10: 婆沙破亦不異此。彼細述理。此總云數論 T2251_.64.0283a11: 朋。若欲爲朋所以應如婆沙。而文言各別
T2251_.64.0283a14: 歴三世時法隱法顯。但説諸法行於世時。 T2251_.64.0283a15: 體相雖同而性類異。此與尊者世友分同。
T2251_.64.0283a18: 乳酪喩豈爲不然。又三世流入而未來有 T2251_.64.0283a19: 滅過去有生類。是同數論性常用轉變。何 T2251_.64.0283a20: 云不同。若言分同世友不可破。餘師亦 T2251_.64.0283a21: 有分同。謂體不異竝同故
T2251_.64.0283a24: 貪現行成就倶有。雜心云。於一色愛著亦行 T2251_.64.0283a25: 亦成就。於餘成就而不行。是故彼説世亂。 T2251_.64.0283a26: 譬亦相違
T2251_.64.0283a29: 也。光記爲小科得。入前段不也。寶疏入後 T2251_.64.0283b01: 段得。爲第四非也。於中有五。一經部難。 T2251_.64.0283b02: 二有部答。三經部重徴。四有部通。五經部難 T2251_.64.0283b03: 絶。此是初也。此三世實有已具知有四師差 T2251_.64.0283b04: 別。及世友約位爲善。彼世友約位義應更 T2251_.64.0283b05: 復分別思惟而説。難云。汝去來世應名現 T2251_.64.0283b06: 在。執體實有故。如正有作用時。如馬角 T2251_.64.0283b07: 等或汝去來世應非去來世。執體實有故。 T2251_.64.0283b08: 如汝現在
T2251_.64.0283b11: 類因異熟因等既極成能與果。以能與果 T2251_.64.0283b12: 應許有作用。如是過去有作用亦應名 T2251_.64.0283b13: 現在。若爾世相應雜亂。又若救言彼唯與果 T2251_.64.0283b14: 無有取果。取與不具故非難。已彼過去有 T2251_.64.0283b15: 取與中與果半作用。由是過去世法無作用 T2251_.64.0283b16: 邊名過去。有與果用邊名現在。若爾世相 T2251_.64.0283b17: 應雜。有半作用一句是遮救。若述上文鄭 T2251_.64.0283b18: 重失。既過去作用成。即雜亂故。由是舊論
T2251_.64.0283b21: 相相雜。光記得論意。便於有半作用前致 T2251_.64.0283b22: 亦應名現在結。寶疏未得論意。替既作唯。 T2251_.64.0283b23: 以現在異熟因添蛇足。誤半作用文以鑿。 T2251_.64.0283b24: 不忍視之也。若隨現在法中。唯或取果或 T2251_.64.0283b25: 與果多有之。如何以彼一得致雜亂難。又 T2251_.64.0283b26: 若如汝言。彼正理師何不救此理。彼論五
T2251_.64.0283b29: 何作用。若謂彼能取果與果。是則過去同類 T2251_.64.0283c01: 因等既能與果。應有作用。有半作用世相 T2251_.64.0283c02: 應雜。此難都由不了法性。諸法勢力總有 T2251_.64.0283c03: 二種。一名作用。二謂功能。引果功能名爲 T2251_.64.0283c04: 作用。非唯作用總攝功能。亦有功能異於 T2251_.64.0283c05: 作用。且闇中眼見色功能。爲闇所違非違 T2251_.64.0283c06: 作用。謂有闇障違見功能。故眼闇中不能 T2251_.64.0283c07: 見色。引果作用非闇所違。故眼闇中亦能 T2251_.64.0283c08: 引果。無現在位作用有闕。現在唯依作用 T2251_.64.0283c09: 立故。諸作用滅不至無爲。於餘性生能爲 T2251_.64.0283c10: 因性。此非作用但是功能。唯現在時能引 T2251_.64.0283c11: 果故。無爲不能引自果故。唯引自果名
T2251_.64.0283c16: 救。是一己新立今就功能作用無別毘婆沙 T2251_.64.0283c17: 宗以加彈斥。若如汝言違背婆沙百十六
T2251_.64.0283c22: 宗論顚末之法。舊論頌異此而長行同。彼十
T2251_.64.0283c27: 中初三句經部破有部。終一句有部唱法性 T2251_.64.0283c28: 難思。光記用字通上下者非也。唯屬下不 T2251_.64.0283c29: 可通上。義善顯故。若不爾者何不言何礙 T2251_.64.0284a01: 用用何。故舊論無用言。而唯牒釋何礙二 T2251_.64.0284a02: 字。次牒釋此云何三字
T2251_.64.0284a11: 正礙力難。三擧衆縁救破。此中初應説言 T2251_.64.0284a12: 蒙能起作用。故應説下有若言。舊論十四
T2251_.64.0284a17: 別。此能成作用亦有三世。其去來今誰令去 T2251_.64.0284a18: 來今。若有別作用令作用成去來今重重 T2251_.64.0284a19: 無窮。舊論別有頌文破救
T2251_.64.0284a22: 非去來今。無別能成作用故。而是有非無。 T2251_.64.0284a23: 二則無下經部破。若非去來今則無爲故應 T2251_.64.0284a24: 常住。違無爲無作用宗。若言作用是有則 T2251_.64.0284a25: 非無故是恒有。不應言已滅未有。舊論別 T2251_.64.0284a26: 有頌破此。此是下救破由漸。應屬後段。光・ T2251_.64.0284a27: 寶屬前段者非也。三若許下有部救釋無 T2251_.64.0284a28: 異。四若爾下經部破釋世便壞。此中有三。 T2251_.64.0284a29: 一正破。二有部反問。三經部示不成所以。初 T2251_.64.0284b01: 中有總破別破總結三莭如文可知。何爲 T2251_.64.0284b02: 不成已下。光記總爲有部救非也。不順前 T2251_.64.0284b03: 何得有時名爲過未文故。寶疏但何爲不成 T2251_.64.0284b04: 句爲反問爲勝也
T2251_.64.0284b07: 若不許諸本無名未來。今有名現在。有已 T2251_.64.0284b08: 還無名過去是則三世義。應一切種有爲法
T2251_.64.0284b11: 言可在不成上。文言便故在下。猶如成唯
T2251_.64.0284b23: 光・寶竝不得論意。今謂。果之因依主釋。有 T2251_.64.0284b24: 得果之因故當來可有果。故未來當有名 T2251_.64.0284b25: 有。此但未來當有所以不關過去。故言果
T2251_.64.0284b28: 果言
T2251_.64.0284c02: 成差別。光可也。寶釋倶爲三世非也
T2251_.64.0284c05: 謂非彼外道不許業曾有性故而今世尊重 T2251_.64.0284c06: 爲彼説有。是彼許曾有性而不許實有。故 T2251_.64.0284c07: 今爲成實有佛重説此有。寶疏屬下爲經 T2251_.64.0284c08: 部通釋。豈字短讀絶曾有性。而今已下更牒 T2251_.64.0284c09: 重説有爲通釋基。謂豈彼外道不許業是 T2251_.64.0284c10: 曾有性。如是許曾有性。而今世尊重爲説 T2251_.64.0284c11: 有者。今詳曰。此論文錯義難通曉故致異
T2251_.64.0284c15: 是有爲已許。若爾佛何故爲彼更説有。此 T2251_.64.0284c16: 中佛世尊依自相續有宿業功能。能與今後
T2251_.64.0284c19: 爾佛何。則是有部徴。依彼已下經部釋。如是 T2251_.64.0284c20: 云文云義隱暢
T2251_.64.0284c26: 處。滅時無有去處。如是眼不實而生。生已 T2251_.64.0284c27: 滅盡。是從所明立名。舊論云眞實空經。増
T2251_.64.0285a04: 故。又初唯就現世言。後就本無等言。是二 T2251_.64.0285a05: 破差別。彼救意有兩意。一唯依現世。二依 T2251_.64.0285a06: 現世眼根。於破中。初破唯依現世。故云現 T2251_.64.0285a07: 世性與彼眼根體無別。舊論曰世與法義
T2251_.64.0285a10: 汝執於自體イヽ未有有
T2251_.64.0285a13: 論云此境一故故。此中四重救破展轉相起。 T2251_.64.0285a14: 謂若縁彼聲應更發聲。更不發住未來 T2251_.64.0285a15: 故。汝宗立未來實有。何云是無。雖實有去 T2251_.64.0285a16: 來聲無現在聲。故云無無妨是非理。於三 T2251_.64.0285a17: 世竝聲體同一故若言有少別非同一。我 T2251_.64.0285a18: 本無今有義自成
T2251_.64.0285a29: 是於境得有猶預。謂我於此所見境中。爲 T2251_.64.0285b01: 是正智爲是顛倒。即由此故差別理成。同 T2251_.64.0285b02: 有相中見有別。故非無與有少有相同。如 T2251_.64.0285b03: 何於中得有差別。唯於有法有差別故 T2251_.64.0285b04: 但於有境覺有差別。故唯有境覺有差別
T2251_.64.0285b13: 知妙非妙義。言妙非妙者是無失有失。有 T2251_.64.0285b14: 失是有上。無失是無上。故有上無上顯妙非 T2251_.64.0285b15: 妙義。或顯此妙非妙中有勝有劣。故復爲
T2251_.64.0285b18: 故。而即爲上無上非也。文既四各別故。後 T2251_.64.0285b19: 釋亦非也。以爲妙非妙中勝劣故
T2251_.64.0285b22: 實有。識必有境故。如現在。是他隨一不成 T2251_.64.0285b23: 因。經部過未世縁無識生。不許識必有境 T2251_.64.0285b24: 故
T2251_.64.0285c02: 具如已辨。若言不爾。鮮本破言作彼何爲。 T2251_.64.0285c03: 由是彼正理論。於此不指破我。即具説業 T2251_.64.0285c04: 爲先相續等生當果之相。即同我論文。所 T2251_.64.0285c05: 以是破我別論非倶舍。彼師所造無破我論 T2251_.64.0285c06: 故不能指示。故以破我論意具釋於此也」
T2251_.64.0285c09: 過未實有破。此有二失。初過去業無用失。 T2251_.64.0285c10: 後未來果無體失。二若一下總牒三世實有 T2251_.64.0285c11: 法體恒有破。亦有二失。初因果不成失。後 T2251_.64.0285c12: 同外道失。寶疏總爲四失麁也
T2251_.64.0285c21: 未是實有。故世尊如其所有説有言。謂現 T2251_.64.0285c22: 實有。過曾有。未當有。於現中亦有實有假 T2251_.64.0285c23: 有。舊論曰。若如道理應有必如此有。問。二
T2251_.64.0285c26: 意答我。婆羅門於意云何。眼是有不。答言 T2251_.64.0285c27: 是有。沙門瞿曇色是有不。答言是有。沙門瞿 T2251_.64.0285c28: 曇婆羅門有色有眼識有眼觸。有眼觸因 T2251_.64.0285c29: 縁生受若苦若樂不苦不樂不。答言有。沙門
T2251_.64.0286a06: 以爲經文者謬矣。是則文理不屬。是亦不 T2251_.64.0286a07: 讀經本故也。今謂。汝却未考論意也。又 T2251_.64.0286a08: 未知諸註爲經本之意而妄斥破。豈可當 T2251_.64.0286a09: 哉。問。經本無量。若應是一經。舊論文亦全 T2251_.64.0286a10: 同此故。解云不爾。以何知此。顯宗論二十
T2251_.64.0286a13: 顯宗豈可置不引
T2251_.64.0286a17: 沙名。眞毘婆沙都無此語。又不如彼自率 T2251_.64.0286a18: 己情妄説去來如現實有。三世實有性各別 T2251_.64.0286a19: 故。詳彼意。欲爲聖教災詭設虚言謗正 T2251_.64.0286a20: 論者。豈由如是所設謗言令我義宗所有 T2251_.64.0286a21: 虧損寧有。我部諸大論師博究精通聖道正 T2251_.64.0286a22: 理。具苞衆徳。名稱普聞。於小難中不能通 T2251_.64.0286a23: 釋故。於非處詭設謗言。既率己情妄標 T2251_.64.0286a24: 宗致。似未披覽眞毘婆沙。所設難辭我已
T2251_.64.0286a27: 過未實有。其同法喩是不現在而用何爲。 T2251_.64.0286a28: 由如是理言如現實有去來。何得言詭
T2251_.64.0286b02: 世實有非無即同現在。故言三世實有。豈 T2251_.64.0286b03: 可言眞婆沙都無此語。何可言似未披 T2251_.64.0286b04: 覽。又雖汝通諸難。唯是自情所他未許。豈 T2251_.64.0286b05: 成通釋。故言不能亦是不宜
T2251_.64.0286b08: 位。於者境聲而流修位。是簡不縁。初餘言 T2251_.64.0286b09: 廣渉集滅道修。故加遍行顯唯集惑。以遍 T2251_.64.0286b10: 行惑唯苦集故。及聲顯見修界畔。而亦顯 T2251_.64.0286b11: 倶是縁此猶繫。猶者尙也。隨眠言流下餘 T2251_.64.0286b12: 字。兩種餘字竝是未斷。對前已斷故。正理
T2251_.64.0286b16: 縁者有時非所縁。故縁此言定爲無用。若 T2251_.64.0286b17: 謂別説有不能縁。則遍行中亦應簡別。以 T2251_.64.0286b18: 有見集所斷遍行不縁見苦所斷事故。經
T2251_.64.0286b21: 應總分見修所斷煩惱以爲九品。漸次斷 T2251_.64.0286b22: 除。前品已斷中有餘未斷遍行煩惱亦能爲 T2251_.64.0286b23: 繫。簡縁他地遍行隨眠。説縁此言。可成 T2251_.64.0286b24: 有用。然於前説餘遍行中闕縁此言。義不 T2251_.64.0286b25: 成立。或應以後。所説及聲兼顯前文攝縁 T2251_.64.0286b26: 此義。謂於前説見苦已斷及此前品已斷事 T2251_.64.0286b27: 中。皆有所餘縁此猶繫。若爾此文雜亂。於 T2251_.64.0286b28: 見位中餘及遍行應隨去一。然此煩説闕
T2251_.64.0286c03: 之。何爲縁此言闕。若餘及遍行隨一煩説 T2251_.64.0286c04: 者。於顯宗餘縁此前後兩説。豈非鄭重。若 T2251_.64.0286c05: 遍行言無用故除此者。何故於長行云遍 T2251_.64.0286c06: 行隨眠
T2251_.64.0286c12: 漏法境識。爲避文煩及令義路明知。五部
T2251_.64.0286c15: 以示圖入論中。圖記。冠註等圖有其不正 T2251_.64.0286c16: 矚而可知
T2251_.64.0286c19: 結前生後。二若別下正明繫事隨増。於中 T2251_.64.0286c20: 有三。一標去廣就略。二且有下略示事。 T2251_.64.0286c21: 三準思下勸思餘法。此即初也。光記分文不 T2251_.64.0286c22: 可也
T2251_.64.0286c25: 界。有色無色法。有見無見法。有對無對法。有 T2251_.64.0286c26: 漏無漏法。有爲無爲法。過去未現在法。善不 T2251_.64.0286c27: 善無記法。欲界色界無色界繋法。學無學非 T2251_.64.0286c28: 學非無學法。見所斷修所斷無斷法。四諦。四 T2251_.64.0286c29: 靜慮。四無量。四無色。八解脱。八勝處。十遍 T2251_.64.0287a01: 處。八智。三三摩地。三重三摩地。三結。三不 T2251_.64.0287a02: 善根。三漏。四瀑流。四軛。四取。四身繫。五蓋。 T2251_.64.0287a03: 五結。五順下分結。五順上分結。五見。六愛
T2251_.64.0287a10: 示樂根一例勸餘。然諸註。本論等云就二 T2251_.64.0287a11: 十二根者未委讀也。彼唯四十二章之一章 T2251_.64.0287a12: 故 光師釋甚略。寶疏具簡釋
T2251_.64.0287a15: 諸法非一。今就樂根一云且。答中有三。先 T2251_.64.0287a16: T2251_.64.0287a17: [IMAGE] T2251_.64.0287a18: [IMAGE] T2251_.64.0287a19: [IMAGE] T2251_.64.0287a20: [IMAGE] T2251_.64.0287a21: [IMAGE] T2251_.64.0287a22: [IMAGE] T2251_.64.0287a23: [IMAGE] T2251_.64.0287a24: [IMAGE] T2251_.64.0287a25: [IMAGE] T2251_.64.0287a26: [IMAGE] T2251_.64.0287a27: [IMAGE] T2251_.64.0287a28: [IMAGE] T2251_.64.0287a29: [IMAGE] T2251_.64.0287b01: 示所隨増樂根數。若不知此何可知能隨 T2251_.64.0287b02: 増是幾二簡無漏非所隨増。三此中下正
T2251_.64.0287b05: 三識身相應。此二唯有漏修所斷。第三靜慮 T2251_.64.0287b06: 者意識相應通有漏無漏。有漏通五部。無漏
T2251_.64.0287b12: 者。通五部故云一切。若細分別除見滅中 T2251_.64.0287b13: 無爲縁。謂邪見。疑。無明。由是欲修三惑。苦 T2251_.64.0287b14: 集十一遍使。色界二十八總四十二隨増。寶 T2251_.64.0287b15: 疏不簡別云四十六非也。問。若爾何不如 T2251_.64.0287b16: [IMAGE]下縁識言有爲縁。 T2251_.64.0287b17: [IMAGE]答。一切顯五部。有 T2251_.64.0287b18: [IMAGE]爲簡無爲縁。文互
T2251_.64.0287b21: [IMAGE]亦細分別。婆沙八
T2251_.64.0287b24: [IMAGE]在意識。通有漏無 T2251_.64.0287b25: [IMAGE]漏。有漏者通五部。 T2251_.64.0287b26: [IMAGE]及通一切隨眠相 T2251_.64.0287b27: [IMAGE]應。故自地一切隨 T2251_.64.0287b28: [IMAGE]眠隨増。故不可除 T2251_.64.0287b29: [IMAGE]無爲縁。又欲界瞋 T2251_.64.0287b30: [IMAGE]雖非相應所縁隨 T2251_.64.0287c01: 増。如於他樂發瞋恚。亦不可除。問。若爾 T2251_.64.0287c02: 何故單縁等中除無爲縁答。彼約縁識樂 T2251_.64.0287c03: 非無爲故除去。今據相應故取不除問本 T2251_.64.0287c04: 論已先説二十二根首眼根。若示方隅何不 T2251_.64.0287c05: 約初。故正理。顯宗改此論以眼根示方 T2251_.64.0287c06: 隅。若約四十二章隨一者。何不十八界及 T2251_.64.0287c07: 五蘊初。有何由致據根中間。亦復不五受 T2251_.64.0287c08: 初憂根。解云。顯無定準。以示方隅。亦復樂 T2251_.64.0287c09: 根以可愛樂。今爲初學此三品示圖以入 T2251_.64.0287c10: 論中。圖記及冠註圖有其不正。依婆沙八十
T2251_.64.0287c20: 體名等何。答。隨眠者即五部九十八惑是。心 T2251_.64.0287c21: 者上十六識中前有漏十五心是也。有者由
T2251_.64.0287c24: 等名有隨眠。且前所言三界各五部十五種 T2251_.64.0287c25: 識名有隨眠心。如是諸心各有二種。謂遍 T2251_.64.0287c26: 非遍行。有漏無漏縁。染不染心有差別故
T2251_.64.0288a02: [IMAGE] T2251_.64.0288a03: [IMAGE] T2251_.64.0288a04: [IMAGE] T2251_.64.0288a05: [IMAGE] T2251_.64.0288a06: [IMAGE] T2251_.64.0288a07: [IMAGE] T2251_.64.0288a08: [IMAGE] T2251_.64.0288a09: [IMAGE] T2251_.64.0288a10: [IMAGE] T2251_.64.0288a11: [IMAGE] T2251_.64.0288a12: [IMAGE] T2251_.64.0288a13: [IMAGE] T2251_.64.0288a14: [IMAGE] T2251_.64.0288a15: [IMAGE] T2251_.64.0288a16: [IMAGE] T2251_.64.0288a17: [IMAGE] T2251_.64.0288a18: [IMAGE] T2251_.64.0288a19: [IMAGE] T2251_.64.0288a20: [IMAGE] T2251_.64.0288a21: [IMAGE] T2251_.64.0288a22: [IMAGE] T2251_.64.0288a23: [IMAGE] T2251_.64.0288a24: [IMAGE] T2251_.64.0288a25: [IMAGE] T2251_.64.0288a26: [IMAGE] T2251_.64.0288a27: [IMAGE] T2251_.64.0288a28: [IMAGE] T2251_.64.0288a29: [IMAGE] T2251_.64.0288b01: 心イヽ能有隨眠。隨眠之有名有隨眠。有隨眠 T2251_.64.0288b02: 即心名有隨眠心。有者相應義。於此相應 T2251_.64.0288b03: 義即含隨増助伴二事
T2251_.64.0288b06: 位。唯有隨眠非隨増。現無惑故即非隨増 T2251_.64.0288b07: 而助伴性恒相應故猶有隨眠。助伴性者。所 T2251_.64.0288b08: 謂染汚習氣即類性謂先來隨眠與心倶。今 T2251_.64.0288b09: 雖斷隨眠。而所相應心非由道力所斷。仍 T2251_.64.0288b10: 名有隨眠。如人前盜賊。今不作其業仍名 T2251_.64.0288b11: 盜賊。若所縁縛已斷非唯不隨増亦不名 T2251_.64.0288b12: 有隨眠。何以故。親疎別故。如是有隨眠心 T2251_.64.0288b13: 有兩種。一有染。四部全。修道一分即染汚 T2251_.64.0288b14: 心。二無染心。修道善無記心。有染心亦有 T2251_.64.0288b15: 二。一隨増有隨眠心。二不隨増有隨眠心。若 T2251_.64.0288b16: 無染心。唯隨増有隨眠無不隨増有隨眠心。 T2251_.64.0288b17: 由是示圖曰
T2251_.64.0288b20: 頌及明本竝正理。顯宗悉作見可知。倶是誤 T2251_.64.0288b21: 形也
T2251_.64.0288b29: 生故。然有一類。煩惱現行前後相牽非無 T2251_.64.0288b30: 次第。而示三種次。一約一類不善觀察。身。 T2251_.64.0289a01: T2251_.64.0289a02: [IMAGE] T2251_.64.0289a03: [IMAGE] T2251_.64.0289a04: [IMAGE] T2251_.64.0289a05: [IMAGE] T2251_.64.0289a06: [IMAGE] T2251_.64.0289a07: [IMAGE] T2251_.64.0289a08: [IMAGE] T2251_.64.0289a09: [IMAGE] T2251_.64.0289a10: [IMAGE] T2251_.64.0289a11: [IMAGE] T2251_.64.0289a12: [IMAGE] T2251_.64.0289a13: [IMAGE] T2251_.64.0289a14: [IMAGE] T2251_.64.0289a15: [IMAGE] T2251_.64.0289a16: [IMAGE] T2251_.64.0289a17: [IMAGE] T2251_.64.0289a18: [IMAGE] T2251_.64.0289a19: [IMAGE] T2251_.64.0289b20: 邊。邪。見取。戒禁。疑。貪慢。瞋。癡如次生。二 T2251_.64.0289b21: 約一類禀性愚癡。癡。疑。身。邊。戒禁。邪。見 T2251_.64.0289b22: 取。貪。慢。瞋如次生。三云復有於此別立次 T2251_.64.0289b23: 第擧此論頌文述釋。而後云。理實煩惱行 T2251_.64.0289b24: 相無邊。以所待縁有差別故。無有決定次 T2251_.64.0289b25: 第而生
T2251_.64.0289b28: 舊論同此。論主欲取後説故示見諦所斷 T2251_.64.0289b29: 等所由。入論。正。顯竝無所由。寶疏以迷理 T2251_.64.0289c20: 迷事瞋和會。是雖非理無。今既明十惑生 T2251_.64.0289c21: 起。故從初約諦。故後師爲勝。如是等結釋 T2251_.64.0289c22: 頌如次。故於舊論牒如次第有此結釋。然 T2251_.64.0289c23: 所由文屬如次釋有餘下闕。蓋是錯亂
T2251_.64.0289c26: 若無惑言此頌是爲誰三因。若或字何不
T2251_.64.0289c29: 音誤。有人云。正理等長行順或字。論意各別 T2251_.64.0289c30: 漏等中全不攝彼。有作是説。有漏乃至我 T2251_.64.0289d01: 者非也。正理顚末無一與此論頌有異故。 T2251_.64.0289d02: 然彼長行以兩義通難故有二或。必非釋 T2251_.64.0289d03: 頌或言以致言也。然此句顯有不具三因 T2251_.64.0289d04: 而惑起
T2251_.64.0289d09: 煩惱已斷故無未斷隨眠。意樂淸淨故無非 T2251_.64.0289d10: 理作意
T2251_.64.0289d14: 言。有漏者三有漏。謂欲有漏。有有漏。無明有 T2251_.64.0289d15: 漏。長含標三有漏云欲漏。有漏。無明漏
T2251_.64.0289d21: 在故。由是唯説煩惱。若纒亦依界分別者。
T2251_.64.0289d25: 界亦有二纒何不説爲有漏。二品類下違 T2251_.64.0289d26: 教失。亦者示有體。或對彼欲漏攝纒。集異
T2251_.64.0290a01: T2251_.64.0290a02: [IMAGE] T2251_.64.0290a03: [IMAGE] T2251_.64.0290a04: [IMAGE] T2251_.64.0290a05: [IMAGE] T2251_.64.0290a06: [IMAGE] T2251_.64.0290a07: [IMAGE] T2251_.64.0290b08: 語取中亦攝諸纒。品類足説。云何有漏乃至 T2251_.64.0290b09: 是名有漏。有瀑流軛及我語取亦應攝纒。 T2251_.64.0290b10: 應作是説。上界纒少。不自在故不説爲有 T2251_.64.0290b11: 漏。乃至我語取欲界雖多而見所斷。不具 T2251_.64.0290b12: 足故不自在故但總説十纒。不別説五部。 T2251_.64.0290b13: 今且就有漏問答。顯餘亦如是。此中論主。 T2251_.64.0290b14: 欲如有作是説可據本論攝一切故。特 T2251_.64.0290b15: 簡別言迦濕彌羅等
T2251_.64.0290b20: 由釋第七八句。此即初也。謂準此欲漏有 T2251_.64.0290b21: 漏三界十五部三十一五十二。於無明亦三 T2251_.64.0290b22: 界十五纒無明自成。又於欲漏有漏。既除無 T2251_.64.0290b23: 明義准已成立説爲無明漏。至言是至理決 T2251_.64.0290b24: 定義。又鮮本。寶疏竝作准各義通
T2251_.64.0290b27: 通用諸煩惱爲體。詳曰。據體如寶疏有 T2251_.64.0290b28: 寬狹。若依名義如光記其義有同。由是論
T2251_.64.0290c09: 現行故。如説王行。非無導從。王但勝故總
T2251_.64.0290c14: 一句於爲淸上。莫唯有能爲淸淨道無所
T2251_.64.0290c19: 彼曰。欲取及見取者。是在家出家二部鬪諍 T2251_.64.0290c20: 因故立爲二取。在家由取五塵故與在家 T2251_.64.0290c21: 起鬪諍。出家由取諸見各不同故與出家 T2251_.64.0290c22: 起鬪諍。此二部取定及定果爲解脱道解脱
T2251_.64.0290d03: 明軛。彼唯擧經無有解釋。問。集異門是六 T2251_.64.0290d04: 足隨一。薩婆多宗根本依據。彼既但擧此經 T2251_.64.0290d05: 以示四軛。何故異彼攝諸煩惱。亦復不別 T2251_.64.0290d06: 是經部義。已六足中如是故。解云。集異門舍 T2251_.64.0290d07: 利子造。偏依經説故示此經。與經部不 T2251_.64.0290d08: 異。後門徒起異見故致別宗。由是正理五
T2251_.64.0290d11: 爲貪自體非也。後釋爲五妙欲境冥舊論」
T2251_.64.0290d17: 釋隨眠而破光記。詳曰寶師判決盡理。婆
T2251_.64.0290d21: 眠義。何唯爲眼。湛惠云。若准正理如寶疏。 T2251_.64.0290d22: 然光記非全無理。睡眠行相不易知故。由
T2251_.64.0290d26: 故寶疏爲正
T2251_.64.0290d29: 等二句是也。而數下二句通上二。正理曰。 T2251_.64.0290d30: 言隨縛者極難離故。入論上曰。隨縛義謂 T2251_.64.0291a01: 隨身心相續而轉。如空行影水行隨
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T2251_.64.0291a16: 初約生死流轉釋流。後由彼下約不淨流 T2251_.64.0291a17: 出釋流。諸註未曉。如寶疏尚致總別判
T2251_.64.0291a20: 頂天至無間獄故名爲漏。或彼相續於六
T2251_.64.0291a25: 中淹貯業種能生後有。三流派義。如泉 T2251_.64.0291a26: 出水乳房出乳。如是有情從六處門諸漏 T2251_.64.0291a27: 流派。四禁持義。如人爲他所禁持。故不能 T2251_.64.0291a28: 隨意遊適四方。如是有情爲煩惱所禁持。 T2251_.64.0291a29: 故循環諸界諸趣諸生。不得自在趣涅槃
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T2251_.64.0291b16: 思。如是有情爲諸煩惱所惑。故起身語 T2251_.64.0291b17: 意三種惡行。六醉亂義。如人多飮根莖枝葉 T2251_.64.0291b18: 花菓等酒。便不了應作不應作事無慚無愧 T2251_.64.0291b19: 顚倒放逸。如是有情飮煩惱酒不了應作 T2251_.64.0291b20: 不應作事無慚無愧顚倒放逸。聲論者説。阿 T2251_.64.0291b21: 薩臘縛者。薩臘縛是流義。阿是分齊義。如言 T2251_.64.0291b22: 天雨阿波吒梨。或施財食。阿旃荼羅阿言 T2251_.64.0291b23: 顯此。乃至彼義如是。煩惱流轉有情乃至
T2251_.64.0291c01: 諸生生死流轉。二騰注義。謂諸煩惱等騰注 T2251_.64.0291c02: 有情。令於界趣生生死流轉。三墜溺義。謂諸 T2251_.64.0291c03: 煩惱等墜溺有情。令於界趣生生死流轉」
T2251_.64.0291c06: 漂溺已復爲四軛和合繋礙。便能荷擔生 T2251_.64.0291c07: 死重苦。如牽搖牛置之轅軛勒以鞦鞅 T2251_.64.0291c08: 能挽重擔。故一切處説暴流已即便説軛 T2251_.64.0291c09: 義イヽ相隣故
T2251_.64.0291c14: 爲依因執取欲見等故名取。與執取之依 T2251_.64.0291c15: 因故云依執。光四解竝穿空。寶疏云執取
T2251_.64.0291c18: 故火得熾然。如是有煩惱故有情業得生 T2251_.64.0291c19: 長。又猛利義是取義。或纒裹義是取義。如蠶 T2251_.64.0291c20: 處蠒自纒而死。如是有情四取所纒流轉
T2251_.64.0291c24: 是釋名。應不有經部如是全釋
T2251_.64.0291c29: 漏有別相續。由彼勢力於境泄過。即諸煩 T2251_.64.0291c30: 惱或總或別流注不絶得相續名。説於六瘡 T2251_.64.0292a01: 門即説於六境彼言不絶。即我無窮與我 T2251_.64.0292a02: 何殊獨言彼善。今彈云。汝是三義。我是一 T2251_.64.0292a03: 義。又汝六根。我是六境。又汝流義。我即相續 T2251_.64.0292a04: 不絶義。豈爲是同
T2251_.64.0292a07: 善品。與我何別彼獨善哉。今彈云。漂奪義 T2251_.64.0292a08: 與勢増上義何可不同。於中勢増上義親 T2251_.64.0292a09: 暴流名
T2251_.64.0292a12: 行時若非増上何能令與種種苦合。如何
T2251_.64.0292a15: 倶立軛名。若言我釋亦同此過。此唯非理。
T2251_.64.0292a20: 取故故名爲取。彼三由。此但一義。正理破 T2251_.64.0292a21: 曰。所釋取義亦與理違。謂若取名唯因愛 T2251_.64.0292a22: 者。説取縁有義イヽ如何成。應但説言愛縁 T2251_.64.0292a23: 有。又如前際後際業縁亦應通攝一切煩 T2251_.64.0292a24: 惱。如縁起中已廣思擇。今彈云。從三受生 T2251_.64.0292a25: 欲色無色三愛故説受縁愛。從欣受愛起 T2251_.64.0292a26: 欲等取。故説愛縁取。由取爲縁積集種種 T2251_.64.0292a27: 招後有業。故説取縁有。欲色無色三愛 T2251_.64.0292a28: 爲愛。欲等之取名取。同愛爲體然其行相 T2251_.64.0292a29: 各別。何妨因果。又如前際後際業縁唯是 T2251_.64.0292a30: 欲貪必無違理 T2251_.64.0292a31: 倶舍論法義卷第二十終 T2251_.64.0292b01: T2251_.64.0292b02: T2251_.64.0292b03: 十一 T2251_.64.0292b04: 豐山寓居上毛沙門快道林常記 T2251_.64.0292b05: 分別隨眠品第五之三
T2251_.64.0292b12: 體雖未説。已説纒名爲漏等及一百八煩 T2251_.64.0292b13: 惱此釋問本誤。答何可正。何以故。此但結 T2251_.64.0292b14: 以隨眠及纒説爲漏等。非結即隨眠幷纒。 T2251_.64.0292b15: 然問者。隨眠上廣説故言已説可然。纒未 T2251_.64.0292b16: 説何云已説。豈非誤哉。答亦從彼故非也」
T2251_.64.0292b19: 門故言復説。問。前漏等四門皆説幷纒。今 T2251_.64.0292b20: 結等中何言煩惱答。煩惱言有通別。此通 T2251_.64.0292b21: 諸惑故無相違。前以隨眠及纒説爲漏等 T2251_.64.0292b22: 故殊言隨眠并纒。今所説中既有纒。不可
T2251_.64.0292b28: 説。如業道名
T2251_.64.0292c02: 句明見取二結廢立。後下二行明嫉慳廢立。 T2251_.64.0292c03: 此中前一行約八纒家。後一行約十纒家
T2251_.64.0292c06: 爲愛結。餘結皆應依界辨體。其十隨眠前 T2251_.64.0292c07: 已辨。嫉慳唯欲界修斷故勸示言當辨。雜含
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T2251_.64.0292c24: 見結。合二取爲取結之義言如是理。此證 T2251_.64.0292c25: 見結三爲體。取結二爲體之理。問中見相應 T2251_.64.0292c26: 法者。約五見隨應。光記云五見意通言未 T2251_.64.0292c27: 足。寶疏爲二取非也。依答害問意也。見 T2251_.64.0292c28: 隨眠者。十隨眠中見隨眠隨應隨増。光記亦 T2251_.64.0292c29: 云五見言未足。寶疏唯云十隨眠中見隨 T2251_.64.0293a01: 眠亦言未足。答中有二。初總示法。後彼爲 T2251_.64.0293a02: 下別釋其相。此有二。初釋愛結繋。二非見 T2251_.64.0293a03: 下釋非見結繋。三然彼下釋見隨眠隨増。 T2251_.64.0293a04: 對問可見。此中二取見隨眠於彼隨増故 T2251_.64.0293a05: 者。二隨増中唯相應隨増。以標二取相應
T2251_.64.0293a13: 斷見取戒相應法愛結繋。以愛結有漏縁故 T2251_.64.0293a14: 非見結。以彼一切遍見結斷故。雖自種見
T2251_.64.0293a19: 作四句。或有愛結繋無見結繋。謂集智已 T2251_.64.0293a20: 生滅智未生。於見滅道所斷不相應法。婆
T2251_.64.0293a25: 頌有二。一判評是非。後簡擧好解。答前
T2251_.64.0293a28: 二有結相餘無故。二以後顯初故。二以嫉 T2251_.64.0293a29: 與慳獨立離二故立爲結。餘纒不爾。獨立 T2251_.64.0293a30: 者。謂自力現行。離二者謂一向不善。忿覆二 T2251_.64.0293b01: 纒雖能獨立亦復離二。而似隨眠。爲隨眠 T2251_.64.0293b02: 相之所映奪其相不顯故不立結。由此
T2251_.64.0293b06: 雖復積集百千珍財終不能持一錢往至
T2251_.64.0293b09: 彼第三復次。既許十纒何用如是八纒家 T2251_.64.0293b10: 義爲。光記云論主難。寶疏但云難竝未詳」
T2251_.64.0293b16: 結相故。四中亦有四類倶是惱二。故顯四 T2251_.64.0293b17: 中差別於下三置或言。惱在家出家者。婆
T2251_.64.0293b22: 中有蘇陀味勝阿素洛。阿素洛宮有端正 T2251_.64.0293b23: 女勝彼諸天。天自慳味嫉他美女。非天慳 T2251_.64.0293b24: 女嫉他美味。由嫉慳結數興戰鬪。次二如
T2251_.64.0293b27: 自他部無前在家出家等三因。蓋梵本異
T2251_.64.0293c02: 故正理。顯宗。舊論及頌疏無此爲正
T2251_.64.0293c05: 可知。次二句示廢立。次五句通妨有正説 T2251_.64.0293c06: 異説二
T2251_.64.0293c09: 釋順下分名。三釋次二句。此即初也。雜含
T2251_.64.0293c16: 欲亦還下見爲先。二爲令恐久住欲故 T2251_.64.0293c17: 貪瞋爲先
T2251_.64.0293c20: 最下云下。而三界一分名分。亦分亦下持業 T2251_.64.0293c21: 釋。下分之順名順下分第三由聲依主釋。此 T2251_.64.0293c22: 順下分帶五數是帶數釋
T2251_.64.0293c28: 分結。謂初二結猶如獄卒。後之三結如防
T2251_.64.0294a03: 閉置牢獄。若有異生以不淨觀傷害貪欲。 T2251_.64.0294a04: 復以慈觀傷害瞋恚。離欲乃至無所有處 T2251_.64.0294a05: 生初靜慮乃至有頂。彼有身見。戒禁取。疑還
T2251_.64.0294a12: 説亦有理故。故擧。而不欲全正故非唯不 T2251_.64.0294a13: 頌亦云有餘。然正理唯擧此義而取獄卒
T2251_.64.0294a23: 是根本惑。今説此三根本攝餘三根本。以
T2251_.64.0294a26: 其次第隨有身見。戒禁取。疑三勝根而得
T2251_.64.0294b15: 捨如次貪・瞋・癡二種隨増。若異此者唯所
T2251_.64.0294b21: 多隨増。故立三不善根。餘法不爾。百十二
T2251_.64.0294b26: 然非正明。爲令知所隨。後復有下正明隨 T2251_.64.0294b27: 惑。雖本得隨惑名非正明彼。只兼示亦 T2251_.64.0294b28: 名隨惑。以顯隨此名隨心隨惑根本煩惱 T2251_.64.0294b29: 起即名今所明隨煩惱。光記釋得論旨。寶疏 T2251_.64.0294b30: 殊異光總牒長行云釋頌文。意在頌此餘 T2251_.64.0294c01: 言爲相違釋。若爾非論意。隨眠隨煩惱二門
T2251_.64.0294c05: 彼頌唯約餘小惑遮根本故。又寶疏意。光 T2251_.64.0294c06: 記意ニテ云釋頌文。非相違釋者無妨。又解。 T2251_.64.0294c07: 此論頌文唯明小惑隨煩惱。如舊論頌。今亦 T2251_.64.0294c08: 唯此之餘依主釋。此目近辭。此於前段隨眠 T2251_.64.0294c09: 於長行爲兼顯示本惑亦從義名隨煩惱
T2251_.64.0294c13: 隨眠諸餘染汚行蘊心所。復有下正釋頌文。 T2251_.64.0294c14: 爲異前云復。前持業釋。後從聲依主釋。兩 T2251_.64.0294c15: 解中後解爲正。光記云將釋隨惑先解本 T2251_.64.0294c16: 惑者末可也。寶疏總云釋頌文非也。正理
T2251_.64.0294c21: 煩惱。即此亦得隨煩惱名。以是圓滿煩惱 T2251_.64.0294c22: 品故。由此故説即諸煩惱有結縛。隨眠。隨 T2251_.64.0294c23: 煩惱。纒義。所餘染汚心所行蘊。隨煩惱起 T2251_.64.0294c24: 隨惱心故得隨煩惱名。不得名煩惱。以
T2251_.64.0294c27: 煩惱。及此之餘染心所行蘊。此之餘者顯相 T2251_.64.0294c28: 屬義。意顯若是此所起方可建立隨煩惱
T2251_.64.0295a01: 及此之餘。詳曰。是鑿説。其相如前辨
T2251_.64.0295a11: 顯欲。不喜足。不恭敬。起惡言。樂惡友。不忍 T2251_.64.0295a12: 耽嗜。遍耽嗜。染貪。非法貪。惡貪。有身見。有
T2251_.64.0295a15: 調性。心昧劣性。種種想。不作意。麁重。觝突。
T2251_.64.0295a21: 受等種種雜説。故名雜事。彼中除六本惑及 T2251_.64.0295a22: 苦受等。其餘隨應是隨煩惱。非謂彼皆爲
T2251_.64.0295a25: 及起惡言類。如世尊告婆羅門言。有二十
T2251_.64.0295b04: 屬前段非也。寶疏入後段爲正。此中後字。 T2251_.64.0295b05: 光所見作復。云復次故。明本及正理。顯宗。 T2251_.64.0295b06: 寶疏竝皆如今。然作復爲勝。以所明非後
T2251_.64.0295b11: 後二大煩惱地。爲顯此地法別致幷及言。 T2251_.64.0295b12: 不安上者。大不善地從來唯二故
T2251_.64.0295b16: 貪欲纒縁貪欲纒生心法憂苦。因瞋恚。睡 T2251_.64.0295b17: 眠。掉悔。疑。縁瞋恚。睡眠。掉悔。疑生彼心法
T2251_.64.0295b22: 體。於前小煩惱中讓出體於此。故纒垢倶
T2251_.64.0295c04: 八或十。解云。障諸善品約強立纒。忿覆輕 T2251_.64.0295c05: 於餘八故唯八。又雖對八是輕。而望六垢 T2251_.64.0295c06: 亦重。故於小煩惱中分輕重。重四同入纒。 T2251_.64.0295c07: 輕六立爲垢。是故説十纒
T2251_.64.0295c10: 等流者隨惑有力與根本煩惱齊等流即流 T2251_.64.0295c11: 類。或等即是引。從根本煩惱引生也。約相 T2251_.64.0295c12: 同名等流者二釋竝非也
T2251_.64.0295c19: 而意顯取第三。以説所由故。前二義各是 T2251_.64.0295c20: 偏。故此中據了知有知無知對明。非根智 T2251_.64.0295c21: 愚故。諸論皆悉作知。舊論云次第ノ如已知 T2251_.64.0295c22: 未知
T2251_.64.0295c27: 舍利弗毘曇二十一卷貪。瞋。痴爲三垢
T2251_.64.0296a02: 息故勸諫教誨。而固不受。此不受勸諫性。 T2251_.64.0296a03: 不受教誨性。極執性。極取性。左取性。不右取 T2251_.64.0296a04: 性。難勸捨性。拙應對性。師子執性。心蛆螫
T2251_.64.0296a11: 今論取要
T2251_.64.0296a14: 繋。此即初也。然光・寶竝爲大段。而於此分 T2251_.64.0296a15: 五科。混大小科非也
T2251_.64.0296a18: 起。通云於無明有二。一自力起。二他力起。 T2251_.64.0296a19: 彼修斷痴他力起。還由此忿等方得轉故。 T2251_.64.0296a20: 故唯與彼他力無明相應。故名自在。婆沙
T2251_.64.0296a23: 不名不共
T2251_.64.0296a26: 應。準此結前文。光・寶分文其非顯然
T2251_.64.0296b23: 心重身重一切結相應。云何眠。心合臥出不 T2251_.64.0296b24: 自在眠。欲界繋意識相應。云何調。心不善不
T2251_.64.0296b28: 由如是義相同於一文亦互用。謂長含第
T2251_.64.0296c08: 食非食二事擧經説。後如是二事下論家釋 T2251_.64.0296c09: 用同之辭。下亦傚之。此二句將擧經之辭」
T2251_.64.0296c12: 食。謂觸相。於彼不正思惟貪欲能令増。何等 T2251_.64.0296c13: 爲瞋恚蓋食。謂障礙相。於彼不正思惟瞋恚 T2251_.64.0296c14: 蓋能令増。何等爲睡眠蓋食。有五法。何等 T2251_.64.0296c15: 爲五。微弱。不樂。欠呿。多食。懈怠。於彼不正 T2251_.64.0296c16: 思惟睡眠蓋能令増。何等爲掉悔蓋食。有四 T2251_.64.0296c17: 法。何等爲四。謂親屬覺。人衆覺。天覺。本所
T2251_.64.0296c20: 有三世。何等爲三。於過去猶預。現在未來 T2251_.64.0296c21: 亦猶預。於彼起不正思惟疑蓋能令増。何 T2251_.64.0296c22: 等爲貪欲蓋不食。謂不淨觀。何等爲瞋恚蓋 T2251_.64.0296c23: 不食。彼慈心思惟。何等爲睡眠蓋不食。彼明
T2251_.64.0296c27: 一。故今廣示經文。惛眠等二句雖正不同 T2251_.64.0296c28: 現經。而是經文。在作如是説下故。故舊論
T2251_.64.0297a05: 信。而不喜不愛不樂悵望慘慼。云何嚬申。欠 T2251_.64.0297a06: 呿。謂身低擧手足捲舒名曰嚬申。鼻面開蹙 T2251_.64.0297a07: 脣口喎張名曰欠呿。云何食不調性。謂以不 T2251_.64.0297a08: 食或食過量或食匪宜而生苦受。云何心昧
T2251_.64.0297a11: 惛眠蓋得増益。光明想者。經云明照思惟。 T2251_.64.0297a12: 是則毘鉢舍那慧思惟想。若依大乘。伽十一
T2251_.64.0297a22: 慕。縁此等故尋求。云何國土尋。謂於所愛
T2251_.64.0297a30: 此擧體
T2251_.64.0297b03: 以義爲五蘊。其義終不參。非各配故。成實
T2251_.64.0297b06: 不相違。然毘婆沙依五蓋經。豈以散説壞 T2251_.64.0297b07: 本次爲
T2251_.64.0297b14: 非止。説掉悔蓋唯奢摩他能治非觀。此依 T2251_.64.0297b15: 伏斷説觀止門別治惛眠掉悔二蓋。若依 T2251_.64.0297b16: 永斷此觀止門對治一切。用無差別。爲顯 T2251_.64.0297b17: 此理故壞次第。豈不契經作如是説。修等 T2251_.64.0297b18: 持者怖畏惛眠。修擇法者怖畏掉悔。由此 T2251_.64.0297b19: 證知。惛眠障定掉悔障慧。其理必然。理必
T2251_.64.0297b23: 彼法可言障彼。又若惛眠能障定者。則 T2251_.64.0297b24: 應許定イヽ能治惛眠。不應契經作如是 T2251_.64.0297b25: 説説惛眠對治謂光明相。掉擧障慧爲難亦 T2251_.64.0297b26: 然。故彼所言唯陳自執。然契經中説修等 T2251_.64.0297b27: 持者怖畏惛眠。修擇法者怖畏掉悔。此言 T2251_.64.0297b28: 別意。謂惛眠蓋相順等持欲修等持惛眠 T2251_.64.0297b29: 易起。故修定者怖畏惛眠。非謂惛眠近能 T2251_.64.0297b30: 障定。怖畏掉悔準此應知。若謂契經作 T2251_.64.0297c01: 如是説。心昧劣位修定非時。心輕躁位修 T2251_.64.0297c02: 慧非時。故知惛眠近能障定。掉悔障慧理 T2251_.64.0297c03: 必應然。理亦不爾。就近説故。謂此經意正 T2251_.64.0297c04: 説惛眠於法相中不能簡釋。是故擇法爲 T2251_.64.0297c05: 彼近治。惛眠亦能近障擇法。故昧劣位修定 T2251_.64.0297c06: 非時。定非惛眠近對治故。掉悔於慧准此 T2251_.64.0297c07: 應知。若謂經説彼現起位修此非時。故知 T2251_.64.0297c08: 准彼但此障。則不説者障義既無便應 T2251_.64.0297c09: 非蓋。非不障勝法而蓋義可成。由此應 T2251_.64.0297c10: 知。倶爲倶障倶爲倶治其理必然。但於此 T2251_.64.0297c11: 中説近障治故作如是差別而説。詳曰。正 T2251_.64.0297c12: 理判訣會理順經。契經正説蓋能治言惛 T2251_.64.0297c13: 眠非食光明想。掉悔非食奢摩他。豈得異求。 T2251_.64.0297c14: 又能所治能所順等非必是等次第。何以所
T2251_.64.0297c21: 次第。又大乘諸論皆亦如是。謂瑜伽十一
T2251_.64.0298a02: 文行相相翻相順。説惛掉二法麁相通障定 T2251_.64.0298a03: 之與惠以通障定慧相顯簡惛掉二。然約 T2251_.64.0298a04: 其體細得通障。今説行相相順相翻二倶麁
T2251_.64.0298a10: 説何縁名枉謗佛。以彼所説前後相違及與 T2251_.64.0298a11: 契經理相違故。如何彼説前後相違謂若貪 T2251_.64.0298a12: 欲。瞋恚二蓋現起能障將入定心。障既現前 T2251_.64.0298a13: 何能入定。若別修治伏已入者。則不應言 T2251_.64.0298a14: 正入定位於止及觀不能正習。又彼正入 T2251_.64.0298a15: 定言爲聞思所成爲修所成定。若言我説 T2251_.64.0298a16: 聞思所成名正入定。則不應説後出定位 T2251_.64.0298a17: 思擇法時。聞思所成有分別故。即思擇法 T2251_.64.0298a18: 何待出時。若言我説修所成定名正入定 T2251_.64.0298a19: 理亦不然。修所成心正現前位惛眠。掉悔 T2251_.64.0298a20: 何容現前。若不現前寧障止觀。如何彼 T2251_.64.0298a21: 説經理相違。謂彼所言惛眠。掉悔如其次 T2251_.64.0298a22: 第障奢摩他。毘鉢舍那違前教理。故彼 T2251_.64.0298a23: 所説唯立五因無有功能證蓋唯五。由此 T2251_.64.0298a24: 前説理善可依。此徴詰最盡
T2251_.64.0298a27: 二類惑。二正知斷不齊難。三問斷因。第二難 T2251_.64.0298a28: 中有二。初以斷難知缺。後以知難斷缺。舊 T2251_.64.0298b01: 論此難前却。頌疏曰。解云他界遍行者九上 T2251_.64.0298b02: 縁惑也。此遍行所縁者上界苦集是也。及見 T2251_.64.0298b03: 滅道斷有漏縁諸惑者。謂滅道下貪瞋慢是 T2251_.64.0298b04: 也。謂貪。瞋。慢縁邪見。疑。無明起名有漏 T2251_.64.0298b05: 縁。此貪等所縁者即邪見。疑。無明也。於彼斷 T2251_.64.0298b06: 位者。若他界遍行斷位者。謂苦集智忍生時 T2251_.64.0298b07: 也。若滅道有漏縁斷位者。謂滅道智忍生時 T2251_.64.0298b08: 也。不知彼所縁者。若斷他界遍行時不知 T2251_.64.0298b09: 上界苦集也。若斷滅道有漏縁時不知彼 T2251_.64.0298b10: 邪見。疑。無明也。以滅道智忍但知滅道故。 T2251_.64.0298b11: 知彼所縁時而彼不斷者。知他界遍行所縁 T2251_.64.0298b12: 者。謂上界苦集類智也。而彼他界遍行不斷 T2251_.64.0298b13: 者。謂已斷故不斷也。知滅道下有漏縁惑所 T2251_.64.0298b14: 縁時者。謂苦集智忍也。以苦集智忍知苦 T2251_.64.0298b15: 集故。彼滅道下邪見。疑。無明體是苦集故苦 T2251_.64.0298b16: 集智忍生能知彼也。而彼邪見等不斷者謂
T2251_.64.0298b23: 此苦集故得斷者其理不然。見苦集時此 T2251_.64.0298b24: 未斷故。若言因慧見彼滅道故得斷者理 T2251_.64.0298b25: 亦不然。滅道非此所縁境故。准以可知 T2251_.64.0298b26: 爲初歩示圖曰 T2251_.64.0298b27: T2251_.64.0298b28: [IMAGE] T2251_.64.0298b29: [IMAGE] T2251_.64.0298c01: T2251_.64.0298c02: [IMAGE] T2251_.64.0298c03: [IMAGE] T2251_.64.0298c04: [IMAGE] T2251_.64.0298c05: [IMAGE] T2251_.64.0298c06: [IMAGE] T2251_.64.0298c07: [IMAGE] T2251_.64.0298c08: [IMAGE] T2251_.64.0298c09: [IMAGE] T2251_.64.0298c10: [IMAGE] T2251_.64.0298c11: [IMAGE] T2251_.64.0298c12: [IMAGE] T2251_.64.0298c13: 光記作三解。是從麁至細竝含具義而非乖 T2251_.64.0298c14: 角三解。又但就遍行設異解不關有漏縁。 T2251_.64.0298c15: 此三解初釋總相釋文麁論。而對後二釋此 T2251_.64.0298c16: 則單下苦上苦相對論。集諦亦爾。第二釋上 T2251_.64.0298c17: 苦對縁上苦遍行。縁上集遍行二。上集對 T2251_.64.0298c18: 上苦集亦爾。是從前細也。第三釋上苦對 T2251_.64.0298c19: 上二如前。更加縁上苦集遍行。上集亦更 T2251_.64.0298c20: 加縁上集苦遍行。苦集上縁互縁上苦集 T2251_.64.0298c21: 故。如是初一對一。次一對二。後一對三。此 T2251_.64.0298c22: 三釋竝是有一理。然初釋爲勝。此中所説其 T2251_.64.0298c23: 理足故。後二釋猶有微瑕。謂類智知上苦 T2251_.64.0298c24: 時縁上集遍行全不相關預。不上苦爲所 T2251_.64.0298c25: 縁故。今以約知所縁
T2251_.64.0298c29: 斷。如見苦集所斷非遍行隨眠。四隨得對治 T2251_.64.0299a01: 故如餘隨眠。餘者見苦集自界遍行。滅道無 T2251_.64.0299a02: 漏縁及修道。又尊者世友立五因。此初遍知 T2251_.64.0299a03: 所縁中分爲二曰。一見所縁故斷。如無漏 T2251_.64.0299a04: 縁隨眠及縁自界遍行隨眠。四倶縁斷。謂如 T2251_.64.0299a05: 見苦集所斷不遍行隨眠。餘三全同此。今於 T2251_.64.0299a06: 自界縁不分遍不遍總爲初一
T2251_.64.0299a09: 理論約欲界自界縁。色無色見苦集自界他 T2251_.64.0299a10: 界所有惑。而寶疏云此説欲界令意全同 T2251_.64.0299a11: 正理者非也。光記意有麁細二義。一約麁 T2251_.64.0299a12: 三界通説。二約細上界中八地遍行。亦各自 T2251_.64.0299a13: 知縁斷。而今以説通攝別。最得論意。故婆 T2251_.64.0299a14: 沙二十二世友説。亦但云自他而無簡別。 T2251_.64.0299a15: 雜心四云。一縁知者。見苦見集斷自界縁及 T2251_.64.0299a16: 無漏縁。又此論攝自界遍行非遍行。故總云 T2251_.64.0299a17: 自界縁。不云遍行。簡彼世友五因。彼云。一 T2251_.64.0299a18: 見所縁故斷。如無漏隨眠及縁自界遍行隨 T2251_.64.0299a19: 眠。彼以開不遍行爲倶縁斷別因有遍行 T2251_.64.0299a20: 簡別。問。諸説何縁如是不同。答。斷因有別 T2251_.64.0299a21: 通。謂對治通五部故。設摩達多見苦集自界 T2251_.64.0299a22: 遍行及滅道無漏縁攝對治。不立縁知。見 T2251_.64.0299a23: 苦集所斷非遍行通能所縁及遍知。設摩及 T2251_.64.0299a24: 世友爲作倶句別立爲能所縁斷。其無漏 T2251_.64.0299a25: 縁及自界遍行。遍知勝故世友別立爲一因。 T2251_.64.0299a26: 如此論。雜心者。見苦集自界縁及無漏縁是 T2251_.64.0299a27: 爲後二因根本。故總爲遍知。如正理論者。 T2251_.64.0299a28: 約上二界智唯是類忍類觀。故總以上二界 T2251_.64.0299a29: 一切惑屬遍知。今約所斷惑三界別三界 T2251_.64.0299b01: 齊説之。問。諸説勝劣如何。答。夫決擇性相 T2251_.64.0299b02: 有麁有細有中。麁則難通曉。細則還亂法 T2251_.64.0299b03: 相。中則不亂易曉。又有紛冗有顯著。紛冗 T2251_.64.0299b04: 則損解。顯著則増智。然如彼開倶縁斷是 T2251_.64.0299b05: 細亂法相。如遍知屬對治是麁難曉。如上 T2251_.64.0299b06: 二界總入遍知是紛冗。今此論四因居中而 T2251_.64.0299b07: 顯著。離諸疑難故。論主諸義中依雜心師 T2251_.64.0299b08: 以説此。所以者何。如前所辨。遍知是後二 T2251_.64.0299b09: 因之基本。斷此二類惑則他界縁有漏縁隨 T2251_.64.0299b10: 去。爲顯此義三界齊等。豈非顯著。於見 T2251_.64.0299b11: 惑立三因盡法相。而令義易解。是中離 T2251_.64.0299b12: 麁細失
T2251_.64.0299b17: 治。持對治。遠分對治。色界於貪等具四對 T2251_.64.0299b18: 治。欲界有三除斷對治。無色界有二謂持
T2251_.64.0299b25: 治。捨對治者。謂此能捨異生性故。斷對治 T2251_.64.0299b26: 者。謂此能斷欲界見苦所斷十隨眠故。持對 T2251_.64.0299b27: 治者。謂此能持一切後位諸聖道故。不作對 T2251_.64.0299b28: 治者。謂此能令畢竟不作五無間業故。不 T2251_.64.0299b29: 往對治者。謂此能令畢竟不往三惡趣故」
T2251_.64.0299c13: 豈不曾聞何煩徴詰。或不定故説不在前。 T2251_.64.0299c14: 謂彼非如無間道後定有解脱道。解脱道後 T2251_.64.0299c15: 方有勝進。是故不定。以加行道或有起在 T2251_.64.0299c16: 無間道前。或有生於勝進道後。非決定故。 T2251_.64.0299c17: 又不定者。謂或有一補特伽羅由一加行。乃 T2251_.64.0299c18: 至證得阿羅漢果。或二或多。是故不定。又不 T2251_.64.0299c19: 定者。無間道等如前加行亦能與後爲加 T2251_.64.0299c20: 行。故不可定言唯爾所是加行道攝。説多 T2251_.64.0299c21: 分言應知爲顯無間解脱勝進道中。縁苦 T2251_.64.0299c22: 集諦者亦厭患對治。彼正理師爲救彼次 T2251_.64.0299c23: 作多通釋。然光。寶等所纒正理解此論文。 T2251_.64.0299c24: 云約多分。據不定陰顯合論等竝非也。以 T2251_.64.0299c25: 論主不云多分故。破斥彼故。雜心約加 T2251_.64.0299c26: 行故。正理師於不定作三義。初者何在勝 T2251_.64.0299c27: 進後。若是一類四道畢。第二番與後加行。是 T2251_.64.0299c28: 則必無間之前。誰不由加行得起無間。次 T2251_.64.0299c29: 者約一二多。是亦約四道相望必無間前 T2251_.64.0300a01: 義。後者約相望不定以無間等亦名加行。 T2251_.64.0300a02: 是壞四道分別。亦復無間道等何厭患。由厭 T2251_.64.0300a03: 患而無間等起故。寶疏云。此上次第是婆沙 T2251_.64.0300a04: 本義。詳曰。婆沙處處説斷。持。遠次無異。於 T2251_.64.0300a05: 厭不定。或爲最後。或爲第二。今依一途列 T2251_.64.0300a06: 之。何可云本義
T2251_.64.0300a10: 如餘遠性。謂見所餘相遠性等是遠性攝自 T2251_.64.0300a11: 相非無。既許去來是遠性攝必應許彼自 T2251_.64.0300a12: 相非無。説自相無而名遠性故。彼偏與正
T2251_.64.0300a15: 彼此岸海等是相對假非有自相。則成異 T2251_.64.0300a16: 品。遠性攝因犯不定失。設不許此犯他能 T2251_.64.0300a17: 立不成。彼處遠性攝同品故。亦復此因非
T2251_.64.0300a20: 以界攝故令無爲無常。以有爲攝故令無 T2251_.64.0300a21: 漏有染汚。又作違決云。此成遠性非有 T2251_.64.0300a22: 自相。非如現故。如馬角等。又汝以性言成 T2251_.64.0300a23: 立。而此性言是類義非體性義
T2251_.64.0300a26: 退。後時無再斷義。斷已復斷則爲唐捐。解 T2251_.64.0300a27: 云。若惑得自對治道永斷。由此惑退墮義 T2251_.64.0300a28: 必無。故云離退。此論云必無。然光記誤彼 T2251_.64.0300a29: 文釋云。若更不退必無後時再斷惑義。唯
T2251_.64.0300b06: 欲貪諸外道。有縁欲界邪見現行。毘婆沙 T2251_.64.0300b07: 師釋彼經義。起見時暫退。如提婆達多。準 T2251_.64.0300b08: 彼光釋爲得。
T2251_.64.0300b11: 離繋有重得
T2251_.64.0300b14: 目無間道。若據此正證離繋目解脱道
T2251_.64.0300b19: 續故。亦能證滅引離繋得令正起故。諸解 T2251_.64.0300b20: 脱道惟名證滅。與離繋得倶現前故。而明 T2251_.64.0300b21: 滅作證皆通無間解脱。今何不爾。解云。彼 T2251_.64.0300b22: 總明滅證故爾。今據重得標別所以簡言 T2251_.64.0300b23: 解脱。然正理師令通無間。蓋混其門。問。此 T2251_.64.0300b24: 治生言爲有漏得無漏。通ヤ二。設爾何過。 T2251_.64.0300b25: 三倶有過。若唯有漏。唯是超越不通次第。 T2251_.64.0300b26: 若唯無漏。唯是次第不渉超越。若通二者。 T2251_.64.0300b27: 應増數七。何説六時。解云。應爲分別。若 T2251_.64.0300b28: 約次第是無漏得非約有漏。謂苦法忍初 T2251_.64.0300b29: 得離繋。苦法智時重持此滅。若據超越有 T2251_.64.0300c01: 漏智斷非通無漏。凡位無間初得惑滅。其 T2251_.64.0300c02: 解脱道持證其滅。此爲重得初。此已後隨 T2251_.64.0300c03: 應有餘重得。如是據人則唯有漏唯無漏 T2251_.64.0300c04: 得。若依名稱則通二種。以通二種無唯 T2251_.64.0300c05: 偏過。以治人別去増數難。然正理師通釋 T2251_.64.0300c06: 疑難。令當文唯次第證唯無漏得。更別超越 T2251_.64.0300c07: 立爲七時以加有漏。詳云。此全非理。若於 T2251_.64.0300c08: 凡位斷此品染得此斷得。更無入聖亦斷 T2251_.64.0300c09: 此品染。然約遠厭對治立第二治。於婆沙 T2251_.64.0300c10: 等曾無此。亦全非此論意。然光。寶令此 T2251_.64.0300c11: 論同正理者未可也。治生言光・寶各致解 T2251_.64.0300c12: 竝朋正理。今云不用也
T2251_.64.0300c16: 故説五時。何今別開。答。正理云。爲顯練根 T2251_.64.0300c17: 異斷惑得果故。得果外説練根無失
T2251_.64.0300c20: 顯利根超越相。初中亦二。此總釋。婆沙九十
T2251_.64.0300c23: 脱道時。曰法忍智忍時。唯證見所斷法滅。非 T2251_.64.0300c24: 想非非想處前八無間解脱時。唯證修所斷 T2251_.64.0300c25: 法滅。餘七十三時。通證見修所斷法滅。解 T2251_.64.0300c26: 云。據忍害智害言見修所斷法。非謂見修 T2251_.64.0300c27: 道所斷。彼總明滅證故通無間解脱。今唯 T2251_.64.0300c28: 明重故唯解脱。如前所辨。而今亦約八十 T2251_.64.0300c29: 九品位以明重得
T2251_.64.0301a03: 亦二。初約前七忍智。後約道類忍智。約修 T2251_.64.0301a04: 道中有三。初約一來向果位。二約不還向 T2251_.64.0301a05: 果位。三約阿羅漢向果位。此文中。亦五時者 T2251_.64.0301a06: 但例數耳。下皆如是。又除者更加別除故
T2251_.64.0301a09: 道皆是漸進。何唯五時。答。雖有勝進而是
T2251_.64.0301a14: 此有二。初以利除練爲由。成前説是鈍。而 T2251_.64.0301a15: 顯成利根除練。後以超除預流等爲由。 T2251_.64.0301a16: 成前説是次第。而顯成超越隨應除預流
T2251_.64.0301a24: 如隨信法行。又細分別於隨信中有次第 T2251_.64.0301a25: 有超越。何故爾者。根勝劣故令有時遲速 T2251_.64.0301a26: 位次超。若不爾者此差異何。故知利鈍相望 T2251_.64.0301a27: 不定。然光師偏被封種利鈍。強斥正理。豈 T2251_.64.0301a28: 非疎昧。猶未見超越人有練根。設於隨信 T2251_.64.0301a29: 有次第超越。而於其超越有練根文何在。 T2251_.64.0301b01: 此論亦初明鈍根次第。次明利根。於中初 T2251_.64.0301b02: 利次第。次超越故。超越有練根難信
T2251_.64.0301b12: 果故亦名遍知。如阿羅漢是解果故亦説名
T2251_.64.0301b19: 修三。二且三下釋次三句別明見六。三餘 T2251_.64.0301b20: 三下釋後兩句別明修三。明見六中有三。 T2251_.64.0301b21: 一問。二答。三結。答中有二。初欲界。次上界。 T2251_.64.0301b22: 初欲界中有二。一正釋。二結。正釋中亦二。 T2251_.64.0301b23: 初釋第一遍知。先示立位。後重釋示其名。 T2251_.64.0301b24: 二明次二遍知亦有立位示名二科。明上 T2251_.64.0301b25: 界三中有三。初總例顯。次謂色下示立位。 T2251_.64.0301b26: 後是見下示名結數 明修三中有問答結 T2251_.64.0301b27: 三。答中亦有三。三界別故。初欲界中有三。 T2251_.64.0301b28: 一示立位。二應知下示其名。三并前下通 T2251_.64.0301b29: 妨。次色界中有立位示名二科。後無色中亦 T2251_.64.0301c01: 有三。一示立位。二示其名。三通妨。此即初 T2251_.64.0301c02: 釋初句也
T2251_.64.0301c06: 先已滅故。但知當諦各立遍知。上界亦爾」
T2251_.64.0301c14: 禁。疑三見道已斷。何名五下分結盡。今通
T2251_.64.0301c17: 爾見惑猶有餘。何唯三。答。攝門根故擧三 T2251_.64.0301c18: 攝餘。問。欲修惑亦有癡慢。何唯約貪瞋名 T2251_.64.0301c19: 五下結盡。答。若不盡欲諸惑不得名五下 T2251_.64.0301c20: 結盡。已得五下結盡名。斷餘惑理在絶言
T2251_.64.0301c25: 斷結盡爲色愛盡。今同評家。色界一切修惑 T2251_.64.0301c26: 名色愛。如五鈍五利名愛見
T2251_.64.0301c29: 云。約盡處立雖云無色修道。然此越界得 T2251_.64.0302a01: 果總幷前三界見道。及欲色界修道無爲立 T2251_.64.0302a02: 此。故名一切結盡。此與上五下結盡但二
T2251_.64.0302a07: 寶疏意同光第四解。據次第人説六。據超 T2251_.64.0302a08: 越人説七。竝不相違。而廣破斥光記初三 T2251_.64.0302a09: 解。其能破甚有理致。今詳於忍有六七異。 T2251_.64.0302a10: 而於智唯三無異説。若據忍七義。其五下 T2251_.64.0302a11: 分結盡遍知通忍及智果。以忍爲七智爲 T2251_.64.0302a12: 三故。若爾五下分中。三忍所害故爲忍果。 T2251_.64.0302a13: 二智所害故爲智果。若依超越爲七者。何 T2251_.64.0302a14: 不言智果二。然於智無異説。定知依所害 T2251_.64.0302a15: 別不據超越也。問。正不何。答。説七者非。 T2251_.64.0302a16: 若約所害別一切結盡遍知何不通忍智。 T2251_.64.0302a17: 彼既約盡處定爲智果。此第七遍知亦約 T2251_.64.0302a18: 盡處定爲智果。理爲最妙。問。若爾先離欲 T2251_.64.0302a19: 入見道。起道類智得五下分結盡遍知。爲 T2251_.64.0302a20: 忍果爲智果耶。答。定是智果。何以故。以凡 T2251_.64.0302a21: 位已斷欲修惑故至此位時得第七遍知 T2251_.64.0302a22: 故。非忍害身戒疑故得此遍知。若言不 T2251_.64.0302a23: 爾。次第證人於道類智豈可得此。問。若爾 T2251_.64.0302a24: 次第超越何縁差別。答。唯依時不同。謂若次 T2251_.64.0302a25: 第人欲修惑第九品斷時得此遍知。若超越
T2251_.64.0302a28: 矣。由是雜心。此論及正理。顯宗唯六全不 T2251_.64.0302a29: 言有七義。所以實非理。若於毘婆沙宗牛 T2251_.64.0302b01: 角兩説者。正理如餘處文何不擧耶。又解。 T2251_.64.0302b02: 設據超越爲七其説有餘。謂顯得之時。雖 T2251_.64.0302b03: 道類智論因果必是智果。以先修習智斷 T2251_.64.0302b04: 欲九品故今得此果故。若強爲忍果。先未 T2251_.64.0302b05: 斷欲染至此位。何可得此果。如彼全離欲 T2251_.64.0302b06: 人至道類智得不還果。應言忍果。因果門 T2251_.64.0302b07: 得捨門勿混。如成不成門得捨門別。又如 T2251_.64.0302b08: 因果門成就門別。謂上界道盡因果爲忍果。
T2251_.64.0302b11: 果。而此忍智果同見修道故不別説。正理
T2251_.64.0302b23: 釋不順同一果言也
T2251_.64.0302c01: 此五婆沙有兩説。初説除欲界見三修一。取 T2251_.64.0302c02: 上界見三修二。後説取第七下分結盡。除第 T2251_.64.0302c03: 六上界見道斷遍知。光記兩説各爲正義。此 T2251_.64.0302c04: 論隨同彼兩説。寶疏廣以教理唯後説爲正。
T2251_.64.0302c07: 三界惑位以建此。欲界立見三修一。上界 T2251_.64.0302c08: 立見三修二合成九。第七五分結遍知是於
T2251_.64.0302c11: 後師取第七除第六者違正宗。定知非正 T2251_.64.0302c12: 義。若言超越人爾者。是亦非理。先斷五下 T2251_.64.0302c13: 分入見道。依根本地斷見惑。至道類智 T2251_.64.0302c14: 時得五分結遍知。非是依根本地斷惑故 T2251_.64.0302c15: 方得。何定爲根本果。若言入根本心上得 T2251_.64.0302c16: 故爲彼果者。是假借非眞果。由此正理五
T2251_.64.0302c19: 攝煩惱等故者。簡欲界見惑修惑云唯。既 T2251_.64.0302c20: 無所斷惑。何有所得第七遍知。色無色攝煩 T2251_.64.0302c21: 惱者。取上界一切。豈得除上界見道盡遍 T2251_.64.0302c22: 知。猶明説所簡欲界見三修一言欲界繋惑 T2251_.64.0302c23: 唯未至定果。如是能所簡明白不間容髮。 T2251_.64.0302c24: 雜心。正理。顯宗亦如是。圓暉偏同初師上 T2251_.64.0302c25: 界見三修二釋。麻中之蓬。光・寶唯所纒彼 T2251_.64.0302c26: 兩説未檢當文。不察至理也。寶疏所引諸 T2251_.64.0302c27: 文全非證。彼超越人所成就。非依根本而 T2251_.64.0302c28: 斷欲修惑方得故。何況此論文雜欲界遍 T2251_.64.0302c29: 知。實盲哉。光記亦約體名縱奪爲各據一 T2251_.64.0303a01: 義。實無義之妄論焉。問。彼後説如是非義者 T2251_.64.0303a02: 何故擧説。答。有約依根本超越。則準擬次 T2251_.64.0303a03: 第人。及俗道所斷下分今聖道力令不永生 T2251_.64.0303a04: 義。故一往致根本果。然尋正宗者非眞實 T2251_.64.0303a05: 不言而知。故不加破。由此諸論中一向不 T2251_.64.0303a06: 擧此也
T2251_.64.0303a10: 道得斷治故。亦應證彼欲見斷法斷無漏 T2251_.64.0303a11: 離繋得。寧説根本唯得五果。準彼是未來 T2251_.64.0303a12: 修。此道體即欲界四法忍智。又顯宗二十八
T2251_.64.0303a17: 論亦爾也
T2251_.64.0303a20: 故得第七遍知。無色近分非無漏道依止。 T2251_.64.0303a21: 問。何故不依識處等邊。答。彼近分唯治次
T2251_.64.0303a25: 得無漏離繋得故。根本定中。前三依何能 T2251_.64.0303a26: 斷諸惑故得第九。以有頂地無自聖道非 T2251_.64.0303a27: 斷惑依。故云前三
T2251_.64.0303b01: 能別斷三界見惑故非忍六。又有漏智不 T2251_.64.0303b02: 能斷有頂故亦無第九遍知
T2251_.64.0303b05: 智。得後二可爾。法智下界斷智。唯應得第 T2251_.64.0303b06: 七。何故通後二。答。於見道如所問。分界別
T2251_.64.0303b13: 更加第七爲六。然後説非盡理。何以故。若 T2251_.64.0303b14: 依超越雖類智時得第七。然尋求其因是 T2251_.64.0303b15: 凡位法智力。因果與得捨時義門各別。由 T2251_.64.0303b16: 如是非理雜心論既除後説唯依初説。由 T2251_.64.0303b17: 是實爾此論。正理。顯宗亦復唯同初説。光・
T2251_.64.0303b24: 不得遍知名耶。問意可知。八十九品斷位 T2251_.64.0303b25: 言一一斷。對唯九位言可觀。光記釋云斷 T2251_.64.0303b26: 位。寶疏遮斷體。引正理。竝皆爲是。有人依 T2251_.64.0303b27: 長行問斷言含體位者非也
T2251_.64.0303c01: 見修次第故度界在最後。見道中約難易次 T2251_.64.0303c02: 第。初二難具故。後二易具故。後二中。易故
T2251_.64.0303c05: 論改次第者。彼雖有理而義難分別。故今 T2251_.64.0303c06: 從具向闕漸次列此
T2251_.64.0303c09: 相違釋。今詳。非是相違。何以故。以隨繋事 T2251_.64.0303c10: 量其體爾所上來未明故。問起不依自體 T2251_.64.0303c11: 故。據體無詮故。若爾體是何。謂位即體持 T2251_.64.0303c12: 業釋。顯其八十九位階位相連不亂。釋名 T2251_.64.0303c13: 云。體第也。骨肉毛血表裏大小相次第也。於 T2251_.64.0303c14: 彼體位不亂中。而亦依次第立九位遍知。 T2251_.64.0303c15: 故特云體位
T2251_.64.0303c19: 光・寶從垂不也。今顯有頂五部中隨一斷是 T2251_.64.0303c20: 此縁成。非必具斷故殊云缺。雜心婆沙。正。
T2251_.64.0303c26: 力。如二力士同害一怨。一撲置地。一令不 T2251_.64.0303c27: 起。不爾還起能爲過患。既通二道云斷 T2251_.64.0303c28: 結。今亦此意。況此文云已得無漏斷得。已 T2251_.64.0303c29: 得言是前苦法忍智二道非今苦類忍。然光 T2251_.64.0304a01: 記苦類忍位立斷名非也。於餘處亦有其 T2251_.64.0304a02: 義。今不爾也。下滅言亦如是
T2251_.64.0304a05: 解從麁向細。初通見修。總五部相望分自 T2251_.64.0304a06: 他。遍行言唯約苦集。彼十一遍使通縁五 T2251_.64.0304a07: 部故。次分見修。是細論。文云他部意在遍 T2251_.64.0304a08: 行。引證如是。後釋於前第二釋修道上加 T2251_.64.0304a09: 他部爲異。猶細論。寶疏義全同光第二。但 T2251_.64.0304a10: 精密。詳曰。三釋竝未盡。修道唯品自他。必 T2251_.64.0304a11: 不據部故。初後兩釋非也。又修道品自他 T2251_.64.0304a12: 中。前八品隨應爲一因。正第九品爲一因。 T2251_.64.0304a13: 故婆沙中未滅第九品爲不滅雙因。由是 T2251_.64.0304a14: 斷一因雖非斷一因盡。一因類故亦爲一 T2251_.64.0304a15: 因。未斷後八品二因未斷。而約第九強爲 T2251_.64.0304a16: 一品未斷。然光第二釋但分自他品。若斷上 T2251_.64.0304a17: 上品上中品應言滅雙因。斷自他兩品故。 T2251_.64.0304a18: 問。見道二因他部但遍行因。以何證。答。婆 T2251_.64.0304a19: 沙中。云道類智忍滅道類智生時名滅雙 T2251_.64.0304a20: 因。先滅見苦集所斷因。今滅見道所斷因。 T2251_.64.0304a21: 除滅諦先滅中。明知唯約苦集遍行立片 T2251_.64.0304a22: 因。所以立雙因者。欲苦集合爲一遍知。謂 T2251_.64.0304a23: 苦集有遍行惑互相繋縛。故不得別立。滅 T2251_.64.0304a24: 道無遍行惑故各自立。古徳約互因者混 T2251_.64.0304a25: 釋名與因縁。其破如光斥。又舊論。雜心云 T2251_.64.0304a26: 二因。及舊婆沙云倶因何爲互因
T2251_.64.0304a29: 非遍知。闕餘二縁故
T2251_.64.0304b03: 以前。此中欲顯皆約今生心非已生當生 T2251_.64.0304b04: 於初施現在言。雖苦類忍生未起苦類智 T2251_.64.0304b05: 解脱道故爲未缺有頂。於三心中。若苦法 T2251_.64.0304b06: 忍未滅自他雙因。若苦法智位。雖滅自部 T2251_.64.0304b07: 欲界同類因未滅集遍行。亦爲未滅雙因。 T2251_.64.0304b08: 若苦類忍未起智解脱道故猶未滅上界 T2251_.64.0304b09: 自部苦同類因。何況他部遍行。亦是不滅雙 T2251_.64.0304b10: 因
T2251_.64.0304b13: 忍位前位已斷故亦爲此縁成。對有無漏斷 T2251_.64.0304b14: 得言亦。苦類智位雖滅上界苦下惑集惑 T2251_.64.0304b15: 未除集法忍位亦已滅苦下遍行集法智解 T2251_.64.0304b16: 脱道未生。故自部惑未去。竝雙因不成。婆
T2251_.64.0304b19: 斷因故。然得無漏離繋得。及缺有頂。集法 T2251_.64.0304b20: 智忍滅集法智生時名滅雙因。先滅見苦所 T2251_.64.0304b21: 斷因。今滅見集所斷因。光師問答致三解。 T2251_.64.0304b22: 何猶預甚。今詳。二論文異義同。彼論過去爲 T2251_.64.0304b23: 滅現在今生名生。何以知者有理教故。若 T2251_.64.0304b24: 未來當生爲生者。苦類智生時已云未滅 T2251_.64.0304b25: 見集所斷因。然彼苦類智現在前時。應言 T2251_.64.0304b26: 滅見集所斷因耶。甚不應理。然問本誤故
T2251_.64.0304c01: 乃約上下八諦以爲八位。前二位不立遍知。 T2251_.64.0304c02: 後六位立之。由此不分忍智而對明。然縁 T2251_.64.0304c03: 具闕正在智位非據忍位。欲顯此義云 T2251_.64.0304c04: 忍滅智生。八位竝皆爾。而其意難了達由是 T2251_.64.0304c05: 雜心論主欲令明知解此旨。即分忍智忍 T2251_.64.0304c06: 屬前門。雖苦類忍與苦法智具闕不異故。 T2251_.64.0304c07: 今論欲明著故順雜心以忍入前位
T2251_.64.0304c12: 一繋。他部遍行爲一繋修道正第九品爲一 T2251_.64.0304c13: 繋。隨意前八品爲一繋。如前雙因。光三釋 T2251_.64.0304c14: 應如前簡
T2251_.64.0304c17: 中間言及。於見道及修道中。除三界各最後 T2251_.64.0304c18: 第九品餘品位與雙因無別。於修道三界 T2251_.64.0304c19: 各最後品與越界無別。言用者功用。無雙 T2251_.64.0304c20: 因功用外有別倶繋用。何以故。雙因位必倶 T2251_.64.0304c21: 繋。以無滅雙因而猶有倶繋。無滅倶繋 T2251_.64.0304c22: 而猶有雙因故。能起爲因。結縛爲繋。故 T2251_.64.0304c23: 於義有異。而無別功用力故不立。正理論
T2251_.64.0304c29: 性。見集斷惑縛義如本。見苦所斷縛義都無。
T2251_.64.0305a05: 故且説雙因。今彈云。義有異已許此。而功 T2251_.64.0305a06: 力無別故不許別立。汝辨寬狹言非滅雙 T2251_.64.0305a07: 因即是離倶繋。是自新案必定非毘婆沙宗。 T2251_.64.0305a08: 毘婆沙宗全無寬狹。雙因滅不滅位必倶繋
T2251_.64.0305a11: 見集所斷因。未離倶繋。雖離見苦所斷繋。 T2251_.64.0305a12: 未離見集所斷繋。苦類忍滅苦類智生時未
T2251_.64.0305a15: 今滅見集所斷因。亦離倶繋。先離見苦所 T2251_.64.0305a16: 斷繋。今離見集所斷繋。集類智忍滅集類智
T2251_.64.0305a19: 所斷一品及至八品染時未滅雙因。雖滅 T2251_.64.0305a20: 一品乃至八品因未滅八品乃至一品因。故 T2251_.64.0305a21: 亦未離倶繋。雖離一品乃至八品繋未離 T2251_.64.0305a22: 八品乃至一品繋。故離彼第九品染。無間道 T2251_.64.0305a23: 滅解脱道生時名滅雙因。先滅八品因。今 T2251_.64.0305a24: 滅第九品因。故亦離倶繋。先離八品繋。今 T2251_.64.0305a25: 離第九品繋。故説四靜慮四無色竝皆其位 T2251_.64.0305a26: 等。以此應知功力無別。滅因不離繋於 T2251_.64.0305a27: 何文有之。又以無漏縁惑不繋他聚成因 T2251_.64.0305a28: 繋別是不成證。以滅道惑亦非令他起 T2251_.64.0305a29: 因故。由此若體若義辨寬狹實是妄案。然 T2251_.64.0305b01: 光・寶輩恐正理談訣以朋彼義。於此論強 T2251_.64.0305b02: 設非理救。未深考之所爲矣
T2251_.64.0305b05: 標寬狹。二示別立。三指事爲極成所以。此 T2251_.64.0305b06: 中依位致難。難云。諸越界時位。即皆滅雙 T2251_.64.0305b07: 因故不可因外立界。答云。雖越界時即滅 T2251_.64.0305b08: 雙因少分有。而滅雙因時多分非越界。見道 T2251_.64.0305b09: 六果滅雙因時竝非越界。修道中四禪四無 T2251_.64.0305b10: 色各下三地六種滅雙因亦未越界。故別立 T2251_.64.0305b11: 越界。今論且約修道云三地。光記大科二 T2251_.64.0305b12: 義。第二義通中亦有二釋。總是三解。第一 T2251_.64.0305b13: 義約用無別作難。寶疏同此。此釋不順 T2251_.64.0305b14: 論約位。第二釋作難爲是。約位故。通釋 T2251_.64.0305b15: 不異前義。最通答釋且許不立爲異。是亦 T2251_.64.0305b16: 非論意也
T2251_.64.0305b19: 通後兩句。便長行顯此。住是能住。是示其 T2251_.64.0305b20: 人顯能成就。或言現有無不定。見道猶有 T2251_.64.0305b21: 無不定。凡位定無不言自成。故頌不説
T2251_.64.0305b28: 根本非欲對治故無欲見修四遍知。問。先離 T2251_.64.0305b29: 欲者。入正決定至苦類智集法忍時三縁 T2251_.64.0305c01: 具。何不立遍知。答。雖具三縁雙因未成。 T2251_.64.0305c02: 遍知就無漏斷得立此。彼於異生位雖斷 T2251_.64.0305c03: 欲見苦集等惑。今唯得苦下無漏離得。未 T2251_.64.0305c04: 得集下同類因無漏離得故不成雙因。光
T2251_.64.0305c10: 前新得門故唯依智位。此約人成就門。則後 T2251_.64.0305c11: 位不捨前前而成。是故集法智成一集類 T2251_.64.0305c12: 忍成彼一。是非自新得成。故以後忍屬前 T2251_.64.0305c13: 智論此
T2251_.64.0305c16: 門ナレハ由忍得故以屬忍。今成就門約位故 T2251_.64.0305c17: 定爲修位。問。離欲退者。未退墮時唯得下 T2251_.64.0305c18: 分一。今退何成六。答。下分盡總集欲界見 T2251_.64.0305c19: 修諸斷爲一。雖一體即七種。今離欲退人。 T2251_.64.0305c20: 捨下分中欲修一分而餘有六。故無妨
T2251_.64.0305c23: 難除如上已辨
T2251_.64.0305c27: 一切。若約羅漢三界見修一切。故竝據全 T2251_.64.0305c28: 一切。言一切斷。有人通全分少分者非也。 T2251_.64.0305c29: 故正理。婆沙竝有二全言
T2251_.64.0306a03: 雖是越界而非得果。又餘位者二義竝闕
T2251_.64.0306a06: 知。由是但捨見六中前五。正理論五十六
T2251_.64.0306a09: 未至定入見諦者。若依根本入見諦者。 T2251_.64.0306a10: 於欲界斷不得無漏離繋得。故不得欲界
T2251_.64.0306a13: 今即論遍知得捨。解脱道智未起非實捨 T2251_.64.0306a14: 實得。故定於智應論得捨。若言不爾於 T2251_.64.0306a15: 集法忍斷自同類因。何不許彼滅雙因而
T2251_.64.0306a18: 捨五得一。婆沙既約道類智現在前生言 T2251_.64.0306a19: 得捨。豈非違本宗。光記墮正理破中誤云 T2251_.64.0306a20: 未來生。其非理如前已辨。亦復此論唯云道 T2251_.64.0306a21: 類智時。是唯現在無可言未來之理。未至 T2251_.64.0306a22: 簡無者。於捨五言自成故。寶疏準此論文 T2251_.64.0306a23: 亦談自舊痾準前可簡
T2251_.64.0306a28: 於此中有二類。一無捨得一。忍果六ト色 T2251_.64.0306a29: 受盡トナリ。謂成就前前。而新得一故二捨而 T2251_.64.0306b01: 得一。下分結盡捨六得一。一切結盡捨二 T2251_.64.0306b02: 得一。若起越人全離欲道類智時捨五得
T2251_.64.0306b05: 六不倶時起。故第八是第七總集故。故無 T2251_.64.0306b06: 七八九種捨得前成就門亦爾。問。前成就門 T2251_.64.0306b07: 成一二三四五。此中何縁無三四五。解云。
T2251_.64.0306b11: 名。本名便失説名爲捨。亦無有過。前依體 T2251_.64.0306b12: 論。今就名言得捨。故無三四五得。無彼名 T2251_.64.0306b13: 竝現故。若作此解得與成就但名差別。 T2251_.64.0306b14: 亦婆沙一説 T2251_.64.0306b15: 阿毘達磨倶舍論第二十一卷法義終 T2251_.64.0306b16: T2251_.64.0306b17: T2251_.64.0306b18: T2251_.64.0306b19: T2251_.64.0306b20: 義 T2251_.64.0306b21: 豐山上毛沙門快道記 T2251_.64.0306b22: 分別賢聖品第六之一 T2251_.64.0306b23: 分別賢聖品 正理。顯宗。分別爲辨。已兩本 T2251_.64.0306b24: 法勝毘曇竝云賢聖品。曰於人天中應受
T2251_.64.0306c04: 未配位也。寶寄所知。具釋。大乘義章十七
T2251_.64.0306c10: 終。皆名爲賢。竝得稱聖。二賢聖體別。別有 T2251_.64.0306c11: 五種。其第五約位分別。見道已前調心離惡。 T2251_.64.0306c12: 名之爲賢。見諦已上會正名聖。故仁王説 T2251_.64.0306c13: 三賢十聖。三通局分別。賢通聖局。從始至 T2251_.64.0306c14: 終。皆名爲賢。故經説云賢者。舍利弗等。見 T2251_.64.0306c15: 諦已上方得名聖。今約體別題賢聖。雜心 T2251_.64.0306c16: 文昭昭。又瑜伽釋敬序曰正智受學聖賢衆。 T2251_.64.0306c17: 逆次思之。而舊論約勝略賢。但云聖道果 T2251_.64.0306c18: 人品。辨品次者。光約漏無漏因果。寶疏約 T2251_.64.0306c19: 滅道次第非也。似順結前文。然前品不正 T2251_.64.0306c20: 説斷。豈可爲所以。亦前已明滅諦。重説煩 T2251_.64.0306c21: 勞。今云。賢聖差別由隨眠強弱。離彼不能 T2251_.64.0306c22: 辨之。故隨眠次明此品。是故法勝毘曇四
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