大正蔵検索 INBUDS
|
阿毘達磨倶舍論指要鈔 (No. 2250_ 湛慧撰 ) in Vol. 63 944 945 946 947 948 949 950 951 952 953 954 955 956 957 958 959 [行番号:有/無] [返り点:無/有] [CITE]
T2250_.63.0945a01: 毒者而門生焔。非有慈心。貪引火生焚身 T2250_.63.0945a02: 等故。除棄風者。 有謂別風。隨便路行。能 T2250_.63.0945a03: 蠲二穢。内逼有苦受生。由苦受生發除 T2250_.63.0945a04: 棄欲。由除棄欲引起風心。此心起風成 T2250_.63.0945a05: 除棄業。又此風力令身安陰。隨轉風者。謂 T2250_.63.0945a06: 有別風。遍隨身支諸毛孔轉。由此故得隨 T2250_.63.0945a07: 轉風名。此不依心。但依業力。隨身孔隙自 T2250_.63.0945a08: 然流汗。由此能除依孔隙住腐敗汚垢 T2250_.63.0945a09: 諸臭穢物。動身風者。有謂別風。能撃動身 T2250_.63.0945a10: 引業表業。應知此起以心爲因遍諸身 T2250_.63.0945a11: 支能爲撃動。因顯風義乘辨六風。顯宗 T2250_.63.0945a12: 二十九亦同
T2250_.63.0945a15: 謂。光解爲優。以上論文已言持息今亦應 T2250_.63.0945a16: 然故
T2250_.63.0945a19: 得作數息觀。不同小論唯三近分中間欲 T2250_.63.0945a20: 界五地中作
T2250_.63.0945a25: 同蒲米切。説文股外也。比人用此音。又方 T2250_.63.0945a26: 爾切江南行此音。或作䏶俗字也
T2250_.63.0945a29: 運轉日月風也。又玄應音義云。吠嵐婆。案 T2250_.63.0945b01: 舊論中作毘藍婆。或言旋藍婆。又作鞞嵐 T2250_.63.0945b02: 婆。或作隨藍婆。皆梵之楚夏。此云迅猛風 T2250_.63.0945b03: 也。瑜伽倫記云。吠藍婆風者。此云旋風。即 T2250_.63.0945b04: 是蘇迷盧山間旋嵐猛風也
T2250_.63.0945b12: 養
T2250_.63.0945b15: 縁息心故。下地心不縁上地息也。如生 T2250_.63.0945b16: 初禪起欲界心唯是通果。然此通果唯縁 T2250_.63.0945b17: 欲界所變化事。若生上二禪等。起初禪等 T2250_.63.0945b18: 心。通威儀・通果。威儀唯初禪身業通果 T2250_.63.0945b19: 亦縁初禪變化故。起下地心而不能縁 T2250_.63.0945b20: 上地息也 T2250_.63.0945b21: T2250_.63.0945b22: T2250_.63.0945b23: T2250_.63.0945b24: 三 T2250_.63.0945b25: T2250_.63.0945b26: 分別賢聖品第六之二
T2250_.63.0945b29: 光引後説。寶引前説。彼論後説全同此論。 T2250_.63.0945c01: 前説不同。寶師引而不簡何也。麟記等中 T2250_.63.0945c02: 引彼前説。且於前説中唯擧自相説不引 T2250_.63.0945c03: 共相文。此爲不領會正理前説與此論 T2250_.63.0945c04: 別也
T2250_.63.0945c09: 問。何故自性念住不能斷煩惱耶。答。若 T2250_.63.0945c10: 離助伴惟慧不能斷煩惱故。正理六
T2250_.63.0945c13: 慧倶有法可得名曰相雜念住。非慧與慧 T2250_.63.0945c14: 可有相雜。無有一身二慧倶故。由此智慧 T2250_.63.0945c15: 非相雜攝。不應唯説相雜念住能斷煩惱。 T2250_.63.0945c16: 理應具言自性相雜能斷煩惱。於斷煩 T2250_.63.0945c17: 惱慧爲首故。無如是過。斷煩惱時於慧 T2250_.63.0945c18: 亦立相雜名。故謂得止觀平等運道能斷 T2250_.63.0945c19: 煩惱。其理決定。所餘一切心心所等有止品 T2250_.63.0945c20: 攝有觀品收。此平等時彼亦不等。由是一 T2250_.63.0945c21: 切相雜理齊。顯斷惑時相雜理等故。亦於 T2250_.63.0945c22: 慧立相雜名。多於所成有勝能故。自性念 T2250_.63.0945c23: 住非不亦能斷諸煩惱體是慧故。然名自 T2250_.63.0945c24: 性謂無所待。斷煩惱時必待餘法故。斷 T2250_.63.0945c25: 煩惱位慧立相雜名。由此所言相雜念住 T2250_.63.0945c26: 能斷煩惱理善成立。顯宗三十亦同如上諸 T2250_.63.0945c27: 論明説相雜能斷煩惱。何以云唯義立。無 T2250_.63.0945c28: 稽之説不可信用
T2250_.63.0946a06: 所立並違婆沙。寶師不辨光師是非。檢疏 T2250_.63.0946a07: 顛末無有別釋。光記云。若唯觀法名不雜 T2250_.63.0946a08: 縁。於身等四或二合觀。或三合觀或四總 T2250_.63.0946a09: 觀。二二合觀有六。三三合觀有四。四合 T2250_.63.0946a10: 觀有一。總有十一。名雜縁法。通名法故
T2250_.63.0946a13: 三句。三三合縁爲二句。四法合縁爲一句。
T2250_.63.0946a16: 鈔意。雜不雜縁合有十句。如上兩師未引 T2250_.63.0946a17: 皎證。恐應是出胸臆。然此論就身等四法 T2250_.63.0946a18: 爲説。正理・顯宗約五蘊法而論。二論皆云 T2250_.63.0946a19: 雜縁法念住。總有四種。二三四五蘊爲境別 T2250_.63.0946a20: 故。婆沙亦同。約就五蘊及無爲法爲説。彼
T2250_.63.0946a23: 若於五蘊或二二縁。或三三縁。或四四縁。
T2250_.63.0946a29: 復別縁故名此論。盡智應或於身循身觀 T2250_.63.0946b01: 念住者。謂縁色蘊。或於受循受觀念住者。 T2250_.63.0946b02: 謂縁受蘊。或於心循心觀念住者。謂縁識 T2250_.63.0946b03: 蘊。或於法循法觀念住者。謂縁想蘊行蘊及 T2250_.63.0946b04: 擇滅。此説不雜縁法念住。若雜縁法念住。則 T2250_.63.0946b05: 於五蘊或二二縁或三三縁或四四縁或五 T2250_.63.0946b06: 總縁。二二縁者。謂色受縁。色想縁。色行縁。 T2250_.63.0946b07: 色識縁。受想縁。受行縁。受識縁。想行縁。想 T2250_.63.0946b08: 識縁。行識縁。三三縁者。謂色受想縁。色受行 T2250_.63.0946b09: 縁。色受識縁。色想識縁。色行識縁。受想 T2250_.63.0946b10: 行縁。受想識縁。受行識縁。想行識縁。四四縁 T2250_.63.0946b11: 者。謂色受想行縁。色受想識縁。色受行識縁。 T2250_.63.0946b12: 色想行識縁。受想行識縁。或五總縁者。謂
T2250_.63.0946b15: 四合縁有五。五總縁有一。合有二十五句。
T2250_.63.0946b18: 爲之準繩。以作此論身受等四雜不雜縁句。 T2250_.63.0946b19: 總有十四。謂二二合縁有六。三三合縁有 T2250_.63.0946b20: 三。四總縁有一。合有十句更加一一別縁 T2250_.63.0946b21: 四句。雜不雜縁都合有十四句。爲欲令初 T2250_.63.0946b22: 學易解故。掲圖以示差別 T2250_.63.0946b23: 初婆沙論五蘊雜不雜縁三十句 T2250_.63.0946b24: T2250_.63.0946b25: [IMAGE] T2250_.63.0946b26: [IMAGE] T2250_.63.0946b27: [IMAGE] T2250_.63.0946b28: [IMAGE] T2250_.63.0946b29: [IMAGE] T2250_.63.0946c01: T2250_.63.0946c02: [IMAGE] T2250_.63.0946c03: [IMAGE] T2250_.63.0946c04: [IMAGE] T2250_.63.0946c05: [IMAGE] T2250_.63.0946c06: [IMAGE] T2250_.63.0946c07: [IMAGE]
T2250_.63.0946c14: [IMAGE] T2250_.63.0946c15: [IMAGE] T2250_.63.0946c16: [IMAGE] T2250_.63.0946c17: [IMAGE] T2250_.63.0946c18: [IMAGE] T2250_.63.0946c19: [IMAGE] T2250_.63.0946c20: [IMAGE] T2250_.63.0946c21: [IMAGE] T2250_.63.0946c22: [IMAGE] T2250_.63.0946c23: [IMAGE] T2250_.63.0946c24: [IMAGE] T2250_.63.0946c25: [IMAGE]
T2250_.63.0946c28: 寶師同其第一。又論修次第。光師唯會正 T2250_.63.0946c29: 理此論相違。寶師廣會婆沙・倶舍・正理三 T2250_.63.0947a01: 論。各有意致
T2250_.63.0947a04: 頂是中品。忍及世第一法是上品。世友説 T2250_.63.0947a05: 曰。煗有三品。下下・下中・下上。頂有二品。 T2250_.63.0947a06: 謂中下・上。忍有三品。世第一法唯一品
T2250_.63.0947a09: 同世友。勿漫言同
T2250_.63.0947a12: 創道二行。至唐圓暉亦言二行。然檢諸 T2250_.63.0947a13: 論無二行文。明知二行是謬矣。台家荊谿 T2250_.63.0947a14: 依順頌疏。以故台門末葉強設會釋。何有 T2250_.63.0947a15: 當乎。冠注引顯宗三以爲誠證。此是勦説 T2250_.63.0947a16: 也。本出於北林鈔。然彼論顛末無此文。可 T2250_.63.0947a17: 不恥乎。古今釋家横説竪説巧立義理專 T2250_.63.0947a18: 事通會。然新舊婆沙・倶舍・正理・顯宗諸論 T2250_.63.0947a19: 絶無誠文。*二行爲滿其誤必矣。具如古
T2250_.63.0947a25: 無論文何理知定相繋屬乎。如我見増 T2250_.63.0947a26: 者爲治我故起非我行者。何別理於滅等
T2250_.63.0947b01: 亦不正。何敢信用。寶師大如彈駮。不亦 T2250_.63.0947b02: 宜乎
T2250_.63.0947b05: 又正理云分謂分段。即是見道是決擇中一
T2250_.63.0947b09: 衆同分故。極厭諸欣圓寂故
T2250_.63.0947b12: 第二。四善根得與能依道有其差別。叵以 T2250_.63.0947b13: 例同。如寶師辨
T2250_.63.0947b17: 解於理爲優
T2250_.63.0947b20: 次第修頂。從頂生忍准此
T2250_.63.0947b26: 上界。以上流者受多生故。惠暉云。第八等 T2250_.63.0947b27: 者。等取色界一處二生業。於色界十六天 T2250_.63.0947b28: 一處受一生更不受第二生。於第二生 T2250_.63.0947b29: 得非擇滅。欲界第八生業色界第二生業障 T2250_.63.0947c01: 得上品忍也
T2250_.63.0947c04: 捨異生性故。世第一住現在時説名爲入
T2250_.63.0947c08: 論師大破此論所説別設一説。寶師所引 T2250_.63.0947c09: 是也。彼論云。從世第一善根。無間即縁欲 T2250_.63.0947c10: 界苦聖諦境。有無漏攝法智忍生。此忍名爲 T2250_.63.0947c11: 苦法智忍。寧知此忍是無漏攝。從世第一 T2250_.63.0947c12: 無間而生。以契經中言世第一無間入正性 T2250_.63.0947c13: 決定或正性離生。爾時名越異生地故。此忍 T2250_.63.0947c14: 既是決定離生一分所攝。定是無漏。從世第
T2250_.63.0947c17: 流以爲標別。此能生法智。是法智因得法 T2250_.63.0947c18: 智忍名。如花菓樹。詳彼意謂唯説忍言。恐 T2250_.63.0947c19: 此有同加行忍行。此無深理。非爲彼法 T2250_.63.0947c20: 有此法生。此法必應與彼同類如華菓樹。 T2250_.63.0947c21: 斷對治等因果類殊。又不極成。以苦法智 T2250_.63.0947c22: 是無漏性非爲極成。如何忍生彼同彼是 T2250_.63.0947c23: 無漏。又此無同加行忍失。説世第一無間 T2250_.63.0947c24: 生故説此能越異生地故。非有漏忍能 T2250_.63.0947c25: 成此事。又如何知此苦法忍以苦法智爲 T2250_.63.0947c26: 等流果。若謂此忍是無漏故乃前生故。理 T2250_.63.0947c27: 亦不然。未説此忍無漏理故。由此證知前 T2250_.63.0947c28: 釋爲善
T2250_.63.0948a02: 故此二名皆通兩釋。謂依主・持業
T2250_.63.0948a05: 内法。如苦法忍。二者外方。如日等光明。三
T2250_.63.0948a14: 舍救。寶疏如是類多思之。又無間之間。此 T2250_.63.0948a15: 論約礙正理就隔。二論有別
T2250_.63.0948a18: 有部并論主唯取十五以爲見道。第十六心 T2250_.63.0948a19: 是修道攝。如此論文。惠暉云。經部師第十六 T2250_.63.0948a20: 心是見道攝。比量因云。以智攝故。如餘 T2250_.63.0948a21: 修道七智。有部是修道。因云。以果道攝。如 T2250_.63.0948a22: 餘修道也。又依大乘。雜集第九云。如是十 T2250_.63.0948a23: 六心刹那説名見道。所以者何。由如是忍 T2250_.63.0948a24: 智所攝十六心刹那於曾所未見四聖諦境
T2250_.63.0948a29: 人。謂在見道十五心頂幷道前趣向果。 T2250_.63.0948b01: 如是總名信行・法行。然對法論。唯初資 T2250_.63.0948b02: 糧已具望入見名二人者。約親近説。 T2250_.63.0948b03: 顯揚唯説見道前者。據長時説。亦不相違。 T2250_.63.0948b04: 不同小悉唯在見道
T2250_.63.0948b07: 定初故。麟云。此預流果不得即止。得必在 T2250_.63.0948b08: 初。故名爲定
T2250_.63.0948b11: 互増。非如東西互見也。今謂。未穩
T2250_.63.0948b14: 來不還果。頌疏云。此憙者。何故斷五品非 T2250_.63.0948b15: 第二向。斷品非第三向。斷上七地非
T2250_.63.0948b18: 七八品。尚名一來不名第三向。光師云。等 T2250_.63.0948b19: 取六品斷者不可也。頌疏爲正。故正理六十
T2250_.63.0948b22: 惑至第十六道類。忍智心。但名預流一來 T2250_.63.0948b23: 不還果。非一來不還阿羅漢向。顯宗全同
T2250_.63.0948b26: 度論言八人地故。寶疏頌並用第二釋
T2250_.63.0948c03: 名預流
T2250_.63.0948c06: 天中合爲七生。成實論計。總有十四生。不 T2250_.63.0948c07: 計中有。大乘及薩婆多立有二十八生。如 T2250_.63.0948c08: 瑜伽偏記述
T2250_.63.0948c11: 娑異師説。正理破斥非關論主。猶且以道 T2250_.63.0948c12: 理彈。何用倶舍師救釋爲。又破泰師者。光 T2250_.63.0948c13: 寶並同其至義趣稍有差別
T2250_.63.0948c16: 婆多許有羅漢沙彌。蓋爲此也。餘部餘律 T2250_.63.0948c17: 與此不同。如報恩吼詳辨
T2250_.63.0948c20: 現文已言彼生長業。何分新舊二業。光釋 T2250_.63.0948c21: 爲善
T2250_.63.0948c24: 所以有惡趣之業不能生忍善根。況得 T2250_.63.0948c25: 預果耶。二云。忍尚不起惡趣之業名不
T2250_.63.0948c29: 云。觀者於止觀望也 T2250_.63.0949a01: T2250_.63.0949a02: T2250_.63.0949a03: 四 T2250_.63.0949a04: 分別賢聖品第六之三
T2250_.63.0949a11: 勝。淨影云。厭舊生處異家受生故曰家家。 T2250_.63.0949a12: 麟云。以生非一家故曰家家。瑜伽倫記六 T2250_.63.0949a13: 下云。聖人厭於生處故。於一家出處單 T2250_.63.0949a14: 不重生。從一至一家受二生三生。但易父 T2250_.63.0949a15: 母不肯重生。不廢同姓。張處東西。二張家 T2250_.63.0949a16: 別亦得重生
T2250_.63.0949a19: 業義。寶師准正理引經。不造爲正
T2250_.63.0949a23: 戒賢論師云。二生家家唯於天上二生往來。 T2250_.63.0949a24: 三生準此 問。斷一二品惑從家至家。何 T2250_.63.0949a25: 故不名家家。答。昔云。家家有四。一斷一。 T2250_.63.0949a26: 二斷二住七。三斷三住六。四斷四住五。 T2250_.63.0949a27: 奘法師云。此解不然。準大品經唯斷一二 T2250_.63.0949a28: 品爲中間人。令有四種。須陀洹依何異説 T2250_.63.0949b01: 名爲家家。興法師云。謂若預流果人得斷 T2250_.63.0949b02: 三品勝預流果名爲家家。彼既無勝屬於
T2250_.63.0949b05: 二。又光師明欲界九品煩惱増生損生。總有 T2250_.63.0949b06: 四解。慈恩義林章及瑜伽倫記圓暉頌疏等 T2250_.63.0949b07: 皆同第一解。寶師大同第二。惠暉云。此疏
T2250_.63.0949b10: 生。如上上品有潤七生力。乃至下下品亦 T2250_.63.0949b11: 有潤七生之力。若斷前品了。即後品獨潤 T2250_.63.0949b12: 七生者亦七生攝。若爾不漏七生即七生 T2250_.63.0949b13: 攝。家家不滿三二生。應家家攝。答。七生 T2250_.63.0949b14: 不具縁。滿與不滿皆七生攝。家家須具 T2250_.63.0949b15: 三縁要具三二生。方是家家攝也
T2250_.63.0949b19: 也。衣梵本云翳迦鼻親迦。可云一種子。然 T2250_.63.0949b20: 此中説翳迦鼻指迦。此云一間。故不得云
T2250_.63.0949b25: 後説爲正。如彼具辨
T2250_.63.0949b28: 第一爲優准寶師意。聖者不造新業。此是 T2250_.63.0949b29: 凡位曾在欲界所造故業。惠暉。此言造
T2250_.63.0949c03: 後由無漏資此故業生淨居天。非聖者新 T2250_.63.0949c04: 造也。小乘亦不許聖者造新業。則資助凡 T2250_.63.0949c05: 位故業也。故寶師唯就後順於中分多少 T2250_.63.0949c06: 耳
T2250_.63.0949c09: 疏亦同寶解
T2250_.63.0949c12: 善名爲善趣。無學之人亦唯行善。因何不
T2250_.63.0949c15: 則行善之義疎上行之義親也
T2250_.63.0949c18: 暉云。昔凡身得初果。經生於聖身上得 T2250_.63.0949c19: 二果等。名二果等名勝依止也
T2250_.63.0950a01: 有識身。寶師分爲二句。不符論意。又論文 T2250_.63.0950a02: 總言有識。有何所簡更加唯言。又身爲能 T2250_.63.0950a03: 證。是上婆沙師意。非論主義。又舊倶舍 T2250_.63.0950a04: 無論主説。正理破論主説評取有部前説。
T2250_.63.0950a07: 先後二時倶得名故。由此設無縁滅定智。 T2250_.63.0950a08: 得勢力故立身證名。是故前説於理爲勝」
T2250_.63.0950a11: 依也此説非因實亦非果者非也。不符論 T2250_.63.0950a12: 意故
T2250_.63.0950a17: 沙二十八文云。論意各別不同正理。問。光 T2250_.63.0950a18: 寶兩師並引他論以爲誠證。此論顚末無 T2250_.63.0950a19: 文可據耶。今謂。詮主此論初説爲正。別者 T2250_.63.0950a20: 滅別道總向具辨故。此若不正。則論主何有 T2250_.63.0950a21: 引用。寶解爲正
T2250_.63.0950a24: 擧盡得取其盡智。即是定能引盡得倶行 T2250_.63.0950a25: 之盡智也。此解爲勝
T2250_.63.0950b02: 而非眞沙門。以諸過失尚有餘故。暫時靜 T2250_.63.0950b03: 息非究竟故。光云。諸異生類雖欲斷惑。 T2250_.63.0950b04: 有計無想能趣涅槃。此名異趣涅槃。故言 T2250_.63.0950b05: 異生不能無異趣涅槃非眞沙門。設求涅 T2250_.63.0950b06: 槃亦非究竟。故言異生不能究竟趣涅槃。
T2250_.63.0950b11: 優。以對次上言唯沙門性故。光釋亦是此 T2250_.63.0950b12: 意也
T2250_.63.0950b17: 得前無爲。非是總一得。一一無爲皆別有
T2250_.63.0950b20: 一果得得無爲故。非是衆多無爲同一得 T2250_.63.0950b21: 得
T2250_.63.0950b24: 聖道所得擇滅總一得得共成一果。是故於 T2250_.63.0950b25: 此以少從多。倶説名爲沙門體
T2250_.63.0950b28: 得力所持。退不命終還得果故。無漏斷得 T2250_.63.0950b29: 即所印故。 亦得名爲沙門果體。約得説也。 T2250_.63.0950c01: 寶云。退不命終者。據得果位。非是向位。
T2250_.63.0950c07: 門。以能遣除諸煩惱故。與能勤勞息諸 T2250_.63.0950c08: 煩惱義相似故。故沙門體即婆羅門。又寶疏 T2250_.63.0950c09: 云。婆羅門名爲淨行。頌疏云。此云淨志
T2250_.63.0950c14: 續中轉。猶如輪轉。故名法輪。此八支道見 T2250_.63.0950c15: 道位勝。是故見道獨名法輪。又以八支道 T2250_.63.0950c16: 配輻轂輞。是餘師説。於中三説。或有説者。 T2250_.63.0950c17: 正見・正思惟・正勤如輻。正語・業命如轂。正 T2250_.63.0950c18: 念・正定如輞。或有説者。正思惟・正勤・正念・ T2250_.63.0950c19: 正定如輻正見如轂。餘如前説。或有説者。
T2250_.63.0950c25: 也。是其姓也。解則彰其美徳。姓則厈其氏 T2250_.63.0950c26: 族。徳姓合目曰以名之。是佛最初得度聖
T2250_.63.0950c29: 自餘一切可以准知
T2250_.63.0951a03: 謂。下文結云顯示見道・修道・無學道三。光 T2250_.63.0951a04: 解符順論文。若如寶解。則下文言三轉十 T2250_.63.0951a05: 二行相非唯見道。斯難不當。徒成虚言。寶 T2250_.63.0951a06: 師何不思乎
T2250_.63.0951a09: 法爲輪。不同上説。何以三道配當。無文 T2250_.63.0951a10: 據故。寶師示勸證義。於教法輪甚爲親順。 T2250_.63.0951a11: 非謂有文 T2250_.63.0951a12: T2250_.63.0951a13: T2250_.63.0951a14: T2250_.63.0951a15: 五 T2250_.63.0951a16: T2250_.63.0951a17: 分別賢聖品第六之四
T2250_.63.0951a20: 名後説從生者。作頌文便
T2250_.63.0951a23: 臥具。無病處即是好處。等取得好説法及 T2250_.63.0951a24: 説好人。如是六種勝縁合時方能入定故 T2250_.63.0951a25: 云。婆沙一百一云。時雖有多略有六種。一 T2250_.63.0951a26: 得好衣時。二得好食時。三得好臥具時。 T2250_.63.0951a27: 四得好處所時。五得好説法六得好補特
T2250_.63.0951b01: 云。時有六種者。是婆沙文。此論但言謂 T2250_.63.0951b02: 待資具無病處等勝縁合時方入定故
T2250_.63.0951b06: 是此性故名退等
T2250_.63.0951b09: 思等四。必亦無退。此無學果此姓二道所成 T2250_.63.0951b10: 堅故。若諸有學先凡位中住思等四必亦無 T2250_.63.0951b11: 退。此有學果此姓二道所成堅故。唯先學 T2250_.63.0951b12: 位退法種姓至無學位有退果義。唯先凡位 T2250_.63.0951b13: 退法種姓至彼學位有退果義。於無學位 T2250_.63.0951b14: 及學位中或有住退姓有退果義。退雖 T2250_.63.0951b15: 先得亦二道成。姓最劣故。是退法故。容有 T2250_.63.0951b16: 退果。寶云。論若住此位至必無退。明無學 T2250_.63.0951b17: 有學二先位中是其退法至修道位中無退 T2250_.63.0951b18: 至思等從思至護等此新進得種姓容 T2250_.63.0951b19: 有退義。無學有學二先位中住思護住堪 T2250_.63.0951b20: 達種*姓至無學位必無退義。經二道持皆
T2250_.63.0951b23: 穩。然此所得果一句寶師屬入下文。今案。 T2250_.63.0951b24: 此句屬上以爲句末則可也。順論文勢故」
T2250_.63.0951b27: 由所無事有事斷有退不退別。於中又 T2250_.63.0951b28: 二。初明見所斷惑依無事起。寶云。以見所 T2250_.63.0951b29: 斷依無事故。唯無退也。此有三重。第一我 T2250_.63.0951c01: 體無故名爲無事。第二謂有身見依我處 T2250_.63.0951c02: 轉。我體既無。名依無事。第三見斷餘惑以 T2250_.63.0951c03: 我見爲根。身見不退餘惑亦無退理
T2250_.63.0951c06: 惑迷境
T2250_.63.0951c09: 邊見等爲依無事惑修斷貪等爲依有 T2250_.63.0951c10: 事惑
T2250_.63.0951c19: 結可知
T2250_.63.0951c22: 流・應果倶不退。有部。預流不退。應果有退
T2250_.63.0951c25: 中心所即三摩地。此文分明也。寶疏亦言。 T2250_.63.0951c26: 増上心所謂四靜慮
T2250_.63.0951c29: 未得退。謂約未得殊勝功徳即名爲退故」 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 944 945 946 947 948 949 950 951 952 953 954 955 956 957 958 959 [行番号:有/無] [返り点:無/有] [CITE] |