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阿毘達磨倶舍論指要鈔 (No. 2250_ 湛慧撰 ) in Vol. 63
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」
T2250_.63.0952a03: 通此難耶。答。汎明不動羅漢。通望一切 T2250_.63.0952a04: 有未得退。今既言已得四種心所。故無未 T2250_.63.0952a05: 得退。但不可四種頓現前故有受用退
T2250_.63.0952a09: 並不相違
T2250_.63.0952a12: 麟云。本是利根故不因練根得名爲不退。 T2250_.63.0952a13: 若先鈍根後練得者但名不動。不名不退。
T2250_.63.0952a18: 此論等以十萬爲億。以依身九乘離染七 T2250_.63.0952a19: 十三成六百五十七。以六百五十七乘八 T2250_.63.0952a20: 忍七智十五成九千八百五十五。以九千八 T2250_.63.0952a21: 百五十五乘種*姓五成四萬九千二百七 T2250_.63.0952a22: 十五。以四萬九千二百七十五乘下中上 T2250_.63.0952a23: 三成十四萬七千八百二十五
T2250_.63.0952a26: 未得故。並相對立其滿名
T2250_.63.0952a29: 明。若依顯揚二十云。又由三事故建立三 T2250_.63.0952b01: 滿。一根滿。謂不動法。二定滿。謂得滅定。三 T2250_.63.0952b02: 果滿。謂阿羅漢
T2250_.63.0952b06: 一故。寶解爲勝
T2250_.63.0952b12: 大乘。實體唯九。以正思惟即慧所攝非思 T2250_.63.0952b13: 爲體故。如下五十七云。三十七攝信等五 T2250_.63.0952b14: 根。信等五根不攝六四。謂八正中正語・業・ T2250_.63.0952b15: 命添喜・安・捨即名爲六。若合戒爲一。足 T2250_.63.0952b16: 喜・安・捨即有四種。如是六四非信等攝。 T2250_.63.0952b17: 解云。若正思惟以思數爲體者。應言五根 T2250_.63.0952b18: 不攝七五。以五根中不攝思故。以是義 T2250_.63.0952b19: 故知體唯九
T2250_.63.0952b24: 名異前解爲正
T2250_.63.0952b27: 中造語顯宗爲善
T2250_.63.0952c01: 也。或從根力轉入證淨故。今名四證淨仍 T2250_.63.0952c02: 三是信爲體。一戒以色爲體。者言四不 T2250_.63.0952c03: 壞信。總以信爲體也
T2250_.63.0952c06: 依證故無於字。惠暉云。於是境第七聲。戒 T2250_.63.0952c07: 是自内證不言於。今謂。若依大乘。未必如 T2250_.63.0952c08: 是。顯揚第三云。淨謂四證淨。廣説如經。一 T2250_.63.0952c09: 佛證淨。謂已見諦者於如來所善住出世間 T2250_.63.0952c10: 信及後所得善住世間信如佛證淨。如是 T2250_.63.0952c11: 第二法證淨第三僧證淨應知。四聖所愛戒 T2250_.63.0952c12: 證淨。謂已見諦者於已得決定不作律儀聖 T2250_.63.0952c13: 所。愛戒所善住出世間信及後得善往
T2250_.63.0952c18: 言。由信心淨故發聖戒。乃至具前信此 T2250_.63.0952c19: 戒現前故
T2250_.63.0952c22: 用。在有學位既有餘縛。雖有解脱無勝 T2250_.63.0952c23: 助用無勝解脱故。彼勝智亦無故。此二支
T2250_.63.0952c26: 解脱體可説有解脱智者。此明解脱智也」
T2250_.63.0953a02: 解脱。即是心慧相應勝解。應知此二五分法 T2250_.63.0953a03: 身中即解脱蘊攝。寶疏云。復開解脱支爲 T2250_.63.0953a04: 心・慧二解脱。正理亦開時不解脱。即二 T2250_.63.0953a05: 解脱五分法身蘊中是解脱蘊。此上所明二 T2250_.63.0953a06: 種解脱皆通中勝解爲體。有部宗也
T2250_.63.0953a09: 取其世俗心以爲問難。答中心生之言爲有 T2250_.63.0953a10: 漏心者親論文矣。光意亦同此解
T2250_.63.0953a14: 爲離界。斷餘八結名爲斷界。滅餘一切貪 T2250_.63.0953a15: 等諸結所繋事體名爲滅界。何縁三界如是 T2250_.63.0953a16: 差別。謂有漏法總略有三。一者能繋而非能 T2250_.63.0953a17: 染。二者能繋亦是能染也。三者非二。順繋 T2250_.63.0953a18: 染法斷此三法所證無爲。以次名爲斷等 T2250_.63.0953a19: 三界。寶釋云。言結。遍一果等貪自性斷貪等 T2250_.63.0953a20: 無爲名離界。餘八結法自性斷結等無名 T2250_.63.0953a21: 爲斷界。餘往上縁縛斷時名爲滅界。即此 T2250_.63.0953a22: 九結及一果等望他即是滅。望自即離斷時 T2250_.63.0953a23: 色不染法一向是滅。非總定別故云假也。 T2250_.63.0953a24: 今詳。正理倶不盡理。此之三體各別不同。 T2250_.63.0953a25: 纒染法一向約自。即八結名斷貪名離 T2250_.63.0953a26: 也餘法無一名滅。此釋此三釋於理爲 T2250_.63.0953a27: 勝。若不爾即三雜亂。然言假者此三無爲。 T2250_.63.0953a28: 其性無別皆得名爲斷。名者是假非實也。
T2250_.63.0953b02: 別。然一一體假説爲三。由此無爲是無相 T2250_.63.0953b03: 法假立名想必待有無爲。謂此爲一一自 T2250_.63.0953b04: 體斷八結得故名斷界。離*愛結得故名 T2250_.63.0953b05: 離界。滅彼蘊得故名滅界。隨所待異假 T2250_.63.0953b06: 立三名。理實無爲體無三別。於一一體具
T2250_.63.0953b09: 行。二離界。謂離修道所斷諸行。三滅界。謂 T2250_.63.0953b10: 滅所依所攝諸行。瑜伽二十七亦同 T2250_.63.0953b11: T2250_.63.0953b12: T2250_.63.0953b13: T2250_.63.0953b14: 六 T2250_.63.0953b15: T2250_.63.0953b16: 分別智品第七之一
T2250_.63.0953b20: 重觀故。謂無始來於四聖諦未以無漏眞 T2250_.63.0953b21: 實慧見。今雖創見而未重觀。故名智。 T2250_.63.0953b22: 要同類慧於境重觀方成智故。又婆沙一百
T2250_.63.0953b26: 智。此兩師釋並依如上婆婆沙論意。又寶師 T2250_.63.0953b27: 云。或求見境意樂止息加行奢緩名爲智。
T2250_.63.0953c01: 度意行加行猛利故非智攝。具如婆沙百
T2250_.63.0953c05: 於彼品後八聖道中復説正見。十無學中復 T2250_.63.0953c06: 説正智。爲有忍非智耶。爲有智非見耶。 T2250_.63.0953c07: 麟云。然此四種體雖是一義有異故。故立 T2250_.63.0953c08: 四名。謂推度名見。簡擇稱慧。忍許名。忍決 T2250_.63.0953c09: 斷名智。梵云般羅若。此翻爲慧 梵云若
T2250_.63.0953c12: 忍辱名爲忍。即無嗔名爲忍。若安受苦忍名 T2250_.63.0953c13: 爲忍。即精進名爲忍。若忍許名爲忍。即信 T2250_.63.0953c14: 名爲忍。若觀察法忍名爲忍。即意名爲忍。 T2250_.63.0953c15: 此中言忍以慧爲性
T2250_.63.0953c18: 一一皆通見智性攝
T2250_.63.0953c21: 同。光師約種類。寶師以二解通。一約縁 T2250_.63.0953c22: 同一約無始來數觀解。此中寶第一解於 T2250_.63.0953c23: 理爲勝
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