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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0097a01: 一是總。後五是別。今取要云不獲聖法
T2251_.64.0097a13: 切雖言同唯苦忍中一切。取三乘苦忍不 T2251_.64.0097a14: 殘故。依體分全大別。何得難言同前有 T2251_.64.0097a15: 難。謂於體雖爾。於苦忍有分全。唯言聖 T2251_.64.0097a16: 未知何故。應有純苦忍聖道簡別。故致此 T2251_.64.0097a17: 難。此通如前。更難云。汝欲前義有妨難未 T2251_.64.0097a18: 盡。立別義爾同前有難故。重説功唐捐。況 T2251_.64.0097a19: 約少分猶非也
T2251_.64.0097a22: 有三。大小合有六。此六落謝竝前成九法。 T2251_.64.0097a23: 故第三念得彼九法大小得各九成十八。 T2251_.64.0097a24: 竝前六總有二十四。第四念二十四能得。 T2251_.64.0097a25: 二十四小得合四十八。竝前二十四。總成七 T2251_.64.0097a26: 十二。第五念大小得各各七十二合成百四 T2251_.64.0097a27: 十四。餘應準思
T2251_.64.0097b01: 而無有對質礙故。互相容受不隔礙。舊論
T2251_.64.0097b06: 神太釋可也。光記初爲問答。後釋第二念
T2251_.64.0097b10: T2251_.64.0097b11: T2251_.64.0097b12: T2251_.64.0097b13: 豐山沙門釋林常快道記
T2251_.64.0097b17: 所攝。惟無覆無記性。惟有漏。通三界。是異 T2251_.64.0097b18: 熟及等流非長養。非色法故。異熟者謂趣 T2251_.64.0097b19: 同分等。如地獄趣有情展轉相似。乃至天趣 T2251_.64.0097b20: 等有情亦爾。等流者界同分等。如欲界有情
T2251_.64.0097b25: 分。同分名義有兩意。一分是種類相似義。二
T2251_.64.0097b29: 相似名同分。同約能同能似是持業。若約 T2251_.64.0097c01: 所同。同類之上相似故依主釋。或同類相似
T2251_.64.0097c04: 類等。舊論曰衆生等類。本論云有情同類 T2251_.64.0097c05: 性。加之法勝論。雜心論。甘露味論等唯名 T2251_.64.0097c06: 種類故。爾光記初釋。分爲各別義。違義及 T2251_.64.0097c07: 背諸論。後釋依正理爲因義。而不順今
T2251_.64.0097c10: 今云。且依正理論。未同小乘諸論。未詳」
T2251_.64.0097c13: 明得捨。初中有三。初總釋。二會異名。三別
T2251_.64.0097c16: 之同分依主釋同即分持業。若依正理衆即 T2251_.64.0097c17: 同。衆同之分。如次持業依主也
T2251_.64.0097c20: 有情與此有情同類相似。故名同分。述所 T2251_.64.0097c21: 由意。一切有情各各一一無差別。平等有 T2251_.64.0097c22: 此同分。故名無差別同分。舊論曰。一切衆生 T2251_.64.0097c23: 與衆生同分。隨一衆生同分於一切衆生 T2251_.64.0097c24: 悉有故。入論曰。無差別者。謂諸有情皆有我 T2251_.64.0097c25: 愛。同資於食樂欲相似。此平等因名衆同 T2251_.64.0097c26: 分。然光記云。諸有情者顯所依也。有情同 T2251_.64.0097c27: 分者。顯能依也者非也。又光就體一多有 T2251_.64.0097c28: 兩解。初爲正。順婆沙云衆同分謂有情同
T2251_.64.0098a04: 惑矣。前義反有證。後却無文。正理五類門
T2251_.64.0098a07: 有差別無差別相如何。答。一切衆生無差別。 T2251_.64.0098a08: 平等有之名無差別。謂皆有我愛。食所資 T2251_.64.0098a09: 等是也。有差別者。欲界有情與色界不相 T2251_.64.0098a10: 應。是有差別。而其若欲界有情中。亦彼此樂 T2251_.64.0098a11: 欲事業等同。此爲同分。故論文。無差別云 T2251_.64.0098a12: 一切有差別云一類。顯示二差別。實言之 T2251_.64.0098a13: 則總別。謂無差別。總同分。有差別別同分」
T2251_.64.0098a16: 同分。是論主加顯故。故唯云復。先云此復。 T2251_.64.0098a17: 此言指有情同分。然光寶分科作釋竝非也。
T2251_.64.0098a20: 立
T2251_.64.0098a23: 同分。非別有實物。於衆生由種種別類更 T2251_.64.0098a24: 互不同。此亦衆生彼亦衆生。如是同智及同
T2251_.64.0098a29: 無用難。光記爲大一節爲是。寶疏開無用 T2251_.64.0098b01: 爲別段非也。一不順文勢。無又言故。二 T2251_.64.0098b02: 背正理論。彼不救無用難。只因二量致此
T2251_.64.0098b05: 同分法。以無色故。智惠亦不能分別。衆 T2251_.64.0098b06: 生生類不異。但許如此衆生同分。若實有
T2251_.64.0098b10: 外道故。然光寶只應同外道難者非也。内
T2251_.64.0098b24: 者可知。而彼論云同者。遍一切同令レハ有。 T2251_.64.0098b25: 就用周遍云同。與今同分天殊地別。彼
T2251_.64.0098b28: ハ順今無差別。彼別ノ邊ニハ順今有差別。依 T2251_.64.0098b29: 此理舊論但擧同異句一。爲精神。問。若爾 T2251_.64.0098c01: 今論云如何。答。應作而解。一云。彼同異句 T2251_.64.0098c02: 有總同總異。有別同別異。彼總同異邊今 T2251_.64.0098c03: 云總同句義。合無差別同分。於無差別一 T2251_.64.0098c04: 向無異邊故。缺如異言。是全非大有句。以 T2251_.64.0098c05: 何知之者。一云總同。故必對別同。彼宗於 T2251_.64.0098c06: 大有。無有總別故。二云總同言智由此發 T2251_.64.0098c07: 生。故若大有應言有言智。三舊論唯擧同 T2251_.64.0098c08: 異句義故。然正理。顯宗云二句義者。一種 T2251_.64.0098c09: 中總別。非謂六句中二句也。一云。約二句 T2251_.64.0098c10: 義兼正 正同異句。兼同句。有部同分。正ハ同 T2251_.64.0098c11: 詮智之因ナレトモ而非レハ無體法因。兼爲有體 T2251_.64.0098c12: 詮智因故。兼擧總同句義。舊論約正略去 T2251_.64.0098c13: 之。而云總者。大有體唯一無差別故。對同 T2251_.64.0098c14: 異句多體有差別云總。又總同言智者。且 T2251_.64.0098c15: 約名強雖設兩解。前解爲勝。正理亦云二 T2251_.64.0098c16: 句義。應非亂入。光記。寶疏等唯泥名言。令 T2251_.64.0098c17: 全同同分。未辨差別。猶配有差別無差別
T2251_.64.0098c20: 正存知。可謂有眼目
T2251_.64.0098c26: 此別。但以於多轉不轉判差別。謂彼同句 T2251_.64.0098c27: 等遍情非情法。此唯於有情轉故。若不爾 T2251_.64.0098c28: 者。何不云一體多異故。況云一物不云 T2251_.64.0098c29: 一體思之。有人不知此旨。一物言謂體一 T2251_.64.0099a01: 故迷倒。初會大有。又從下會同異句等者。
T2251_.64.0099a04: 轉差別セハ設同彼亦無多過。準彼彼正宗二 T2251_.64.0099a05: 句義其體一何。答。約總相説。謂大有體一。
T2251_.64.0099a09: 約能遍一多大非也
T2251_.64.0099a16: 且説勝所依處。非外無也。倶舍。經部然即 T2251_.64.0099a17: 許之。設立外法有。亦無過失
T2251_.64.0099a28: 若諸下明生欲相。初中。初約力盡。次約不 T2251_.64.0099a29: 更樹因。後示喩。謂如箭唯初力力盡下。復 T2251_.64.0099b01: 中間不能更加力故。此婆沙一百五十四
T2251_.64.0099b04: 第二釋。未曉論旨也
T2251_.64.0099b07: 法等。皆各別故。光約大同小異不可也。爲 T2251_.64.0099b08: 成小異引百五十一。無文。撿百五十二
T2251_.64.0099b12: 成。此於無想有情天中爲因。能招五蘊異 T2251_.64.0099b13: 熟。不爾。頌中猶未説故。又染無記誰能遮。 T2251_.64.0099b14: 若爾此中應言純善。不爾。離言見義有故。
T2251_.64.0099b21: 是善。此定於無想天五陰爲果報。若善於 T2251_.64.0099b22: 三報位中是何位。偈曰。必有生報釋曰。此
T2251_.64.0099b29: 與果故。非順後次受者。此定猛利速與果 T2251_.64.0099c01: 故。非順不定受者。不可退轉故
T2251_.64.0099c05: 退轉。以一切業皆可轉故。乃至無間業若 T2251_.64.0099c06: 遇勝縁。亦有轉義。若無間業不可轉者。應 T2251_.64.0099c07: 無有能越第一有。評曰。初説爲善。論主 T2251_.64.0099c08: 意朋經部。不信有部。故曰傳説也。故得
T2251_.64.0099c22: 也
T2251_.64.0099c26: 也。二故初下叙初念唯現世。正釋頌。三得 T2251_.64.0099c27: 此下叙後後得過去。四以無下示未來全
T2251_.64.0100a01: 有心定可有是事。非於無心有得修義。若 T2251_.64.0100a02: 作是説定初刹那惟成就現在。定餘刹那
T2251_.64.0100a08: 爲正。順論長行。及會舊論。爲靜住與有頂 T2251_.64.0100a09: 各別牒釋故
T2251_.64.0100a14: 云。今詳此但一相未爲盡理。以無想定厭 T2251_.64.0100a15: 想故。滅定亦欣入定故。又婆沙解。滅定欣 T2251_.64.0100a16: 厭隨一。若唯厭者。何名隨一。皡按。光寶對 T2251_.64.0100a17: 論。光爲長矣。然實竝非也。彼評家意隨應。 T2251_.64.0100a18: 滅一切心心所故。云隨滅爾所。何但勞欣
T2251_.64.0100a26: 故。舊論曰。寂靜住想爲思惟先故。今與想 T2251_.64.0100a27: 所相應作意。云想作意
T2251_.64.0100b01: 能感功。初中初標。上順生與順後決定故云 T2251_.64.0100b02: 及。二謂約下釋。此亦二。初釋上二後或不 T2251_.64.0100b03: 下釋不定。此亦二。初標二。後謂若下追難。 T2251_.64.0100b04: 述釋全不受也。是非約所得定説之。約 T2251_.64.0100b05: 所感相續異熟。有四別故言約異熟。第二 T2251_.64.0100b06: 生爲順生。第三生爲順後。現生後未決。或 T2251_.64.0100b07: 有受不受爲不定。或全不受爲不定。無學 T2251_.64.0100b08: 聖人更無後有。預流一來不生無色。非此 T2251_.64.0100b09: 所論。今就那含言之。於中但身證那含有 T2251_.64.0100b10: 此差別。如樂慧那含。生五那含天不生無 T2251_.64.0100b11: 色。及於下得此定入涅槃。竝全不受有頂
T2251_.64.0100b14: 答。不爾。若不入涅槃。應受果報。既名不
T2251_.64.0100b19: 云。後依地別者。大非也。明所招果問詞分
T2251_.64.0100b28: 便爲斷滅。是彼所怖故。彼界中無無想定。 T2251_.64.0100b29: 今應準説。次聖道力無漏道。異生無不言 T2251_.64.0100c01: 自成。後現法涅槃勝解爲得現法涅槃之印 T2251_.64.0100c02: 可勝解力ヲ以入此故。異生怖畏必無此勝解。
T2251_.64.0100c07: 定同滅心。何以斷滅辨差別。若異生怖畏 T2251_.64.0100c08: 斷滅。何起無想定耶。又異生起出離想作 T2251_.64.0100c09: 意。今云涅槃勝解亦無差別。今詳正理破 T2251_.64.0100c10: 甚混亂。滅心心所與斷滅天地殊別。斷滅 T2251_.64.0100c11: 貫色心故。如前婆沙。若異生不怖畏斷滅。 T2251_.64.0100c12: 何於無色界不立無想定。又現法涅槃勝 T2251_.64.0100c13: 解與出離相作意不同。彼妄計故云出離 T2251_.64.0100c14: 相作意。今非妄。爲求得眞涅槃入此。印可 T2251_.64.0100c15: 決定勝解非滅定是即涅槃勝解。設出離想 T2251_.64.0100c16: 作意ナリ彼於無想異熟起此想。聖者如入 T2251_.64.0100c17: 深炕不樂。此於眞涅槃起此想。異生怖畏 T2251_.64.0100c18: 斷滅故。彼唯凡非聖。此唯聖非凡。誰可入 T2251_.64.0100c19: 疑。光記約依地別及怖畏不同致救。而言 T2251_.64.0100c20: 據此義邊雖無差別。猶墮在彼破圍中非
T2251_.64.0100c25: 眞涅槃。故今第三因是自在勝解力也。作意 T2251_.64.0100c26: 差別如前已説。今云。非論意。下論身證釋 T2251_.64.0100c27: 名。今擧所求果。言現法涅槃故前止息想 T2251_.64.0100c28: 近果。現法涅槃遠果。前作意差別。今唯聖所 T2251_.64.0100c29: 由。其別可知
T2251_.64.0101a03: 得同。後又初下兼明成就同。前無想頌曰得 T2251_.64.0101a04: 一世今頌曰加行得。爲顯二門互現。各於 T2251_.64.0101a05: 長行互兼釋。而顯示二門別説又言。後中 T2251_.64.0101a06: 現在初念故言得。過去後念故言成。是即
T2251_.64.0101a10: 明唯離染得。二西方下釋下七字明前後。 T2251_.64.0101a11: 初中亦二。初正明離染得。後世尊下擧難 T2251_.64.0101a12: 通。初有問答徴釋。釋中初略釋。後廣釋。此
T2251_.64.0101a21: 切煩惱染故令佛身中功徳得起。故説如來
T2251_.64.0101a24: 遠聲。或金剛喩三摩地時。必成就故。亦名成 T2251_.64.0101a25: 佛。無間刹那定成佛故。且置此事。正理破 T2251_.64.0101a26: 意。等覺因滿斷諸雜染。得一切徳。成佛之 T2251_.64.0101a27: 時是成就位。然何可説成佛盡智時得。彼爲 T2251_.64.0101a28: 通意有其兩解。初因滿爲近。妙覺爲遠。於 T2251_.64.0101a29: 近事得處。説遠成佛聲。後説約無間隣近
T2251_.64.0101b04: 事已言成佛。將成佛時得此定。次釋中言 T2251_.64.0101b05: 佛世尊盡智時得者。世尊先得盡智時。同
T2251_.64.0101b08: 在起。故名爲得言成佛言佛世尊不言菩 T2251_.64.0101b09: 薩。恐謂菩薩言是廣。其位何生疑故。猶 T2251_.64.0101b10: 如正理釋中云菩薩時離染言如來一切功 T2251_.64.0101b11: 徳皆離染得。擧難通中。如百五十三説。得 T2251_.64.0101b12: 於滅定入出ノ心自在。非得定體。此論。正 T2251_.64.0101b13: 理光。寶。其義一致。光記云又唯示釋相異。 T2251_.64.0101b14: 如五地心所中。然圓暉等謂此論與婆沙 T2251_.64.0101b15: 各別爲兩義誤也。故正理云於起滅定等 T2251_.64.0101b16: 與今論同。又前引入論自在起名得。簡得
T2251_.64.0101b19: 説有部正宗。故入論等自在言何哉。有人
T2251_.64.0101b22: 云。此全不知二論旨妄語。夫正理約因果 T2251_.64.0101b23: 二位破之。若言通門無失。成佛時。初得此 T2251_.64.0101b24: 定耶。金剛喩定爲何
T2251_.64.0101b27: 初正擧彼説。後論主責迦濕彌羅不許。示 T2251_.64.0101b28: 彼説證。論主意信西方説。故責迦濕彌羅。 T2251_.64.0101b29: 更叙西方師依憑。與下外國師同人也。婆
T2251_.64.0101c03: 云何名爲不起意樂。答。彼説一切菩薩先離 T2251_.64.0101c04: 無所有處染。起如是決定意樂。我當不起 T2251_.64.0101c05: 于座依第四靜慮入正性離生得不還果 T2251_.64.0101c06: 起滅盡定。證無上菩提。如所思惟。後皆證
T2251_.64.0101c15: 故。圓暉爲經部。況結文云前説爲善我所 T2251_.64.0101c16: 宗故故。而寶師意。論主依理長。不局經部。 T2251_.64.0101c17: 不執有部異師。今西方師是何部。誰可知 T2251_.64.0101c18: 之。不知而言是矯矣。故唯云異師。又光記 T2251_.64.0101c19: 云。何等二句屬上科非也。若許下云論主爲 T2251_.64.0101c20: 通是何謂。寶師亦云西方師證自義不順 T2251_.64.0101c21: 彼説言也。理目足論。舊論曰道理足論。慧 T2251_.64.0101c22: 暉云。理者道理。此論所詮道理。與世爲眼 T2251_.64.0101c23: 目及出世足也。今云。理者眞實。此論明諸 T2251_.64.0101c24: 法如實義理。此義理爲有情遮惡持善出離 T2251_.64.0101c25: 得道如目如足 若不依此論不能通諸 T2251_.64.0101c26: 法眞實理。喩如盲跛。依此者如目足具全 T2251_.64.0101c27: 成行
T2251_.64.0102a01: 釋意同故隨擧。光記依之。爲與上西方別 T2251_.64.0102a02: 者大非也。寶疏但云外國返問。釋理實云 T2251_.64.0102a03: 西方師釋。明知與上同説。今云。與西方師
T2251_.64.0102a06: 正理有此已下問答。不標外國師名故
T2251_.64.0102a09: 絶外國師故。故知。是指毘婆沙師。前已言 T2251_.64.0102a10: 傳説。表不信承。今歸本宗。方作此語
T2251_.64.0102a14: 一正釋。二擧異説破。三結同相。破異説中。 T2251_.64.0102a15: 破婆沙三説中第一師。故云有。舊論云若 T2251_.64.0102a16: 人。婆沙中於滅定無異義故擧無想異義。 T2251_.64.0102a17: 結文依本論決定故。倶結二定。然寶師
T2251_.64.0102a29: 定。若無想天得無想若生無色界。八犍度
T2251_.64.0102b03: 論就略省譯。今依具譯結。問。發智新舊兩 T2251_.64.0102b04: 論第一句無生無想天得無想異熟。何此 T2251_.64.0102b05: 論。及正理。顯宗竝説之。解云。今取彼第 T2251_.64.0102b06: 一第四兩句意。非但必擧第一句。故有其 T2251_.64.0102b07: 異。謂彼本論色界有想天與非五行相對。故 T2251_.64.0102b08: 於第一句除無想天入無想。今唯色界與 T2251_.64.0102b09: 非五行相望。有想天無想天。倶色界故加 T2251_.64.0102b10: 之。標結倶於色有下去有想天言。置兩 T2251_.64.0102b11: 簡或生言以顯示稍不同。問。何故加説之。 T2251_.64.0102b12: 解云。無想天是色界第四禪皆所共許。而彼 T2251_.64.0102b13: 天入無想果。是無想定異熟果故。依色界 T2251_.64.0102b14: 起無想定之準證。故特加之。言色有者約 T2251_.64.0102b15: 三有名即色界。色界衆生云此有。五行即五 T2251_.64.0102b16: 蘊。非具足五蘊言非五行。色纒者。明本。檗 T2251_.64.0102b17: 本正理。顯宗及今論檗本竝寶疏竝如今從 T2251_.64.0102b18: 糸。鮮本正理。顯宗。此論。及光記。頌疏作
T2251_.64.0102b21: 物邸舍。税其舍不税其物。又説文曰。一畝 T2251_.64.0102b22: 半一家之居。詩魏風傳曰。一夫之居曰。方
T2251_.64.0102b25: 纒。纒繞纒縛義。色界繋有情言色纒。理亦 T2251_.64.0102b26: 通。或二字竝澄延。呈延二切。音同而用。或
T2251_.64.0102c03: 也。方言。東齊海岱之間謂居曰。舊云。欲
T2251_.64.0102c14: 類唯有二蘊。謂色蘊及行蘊中。不相應命根 T2251_.64.0102c15: 衆同分。彼得四相。無有受想識三蘊。於行
T2251_.64.0102c21: 定。五無想諸天已得無想。天生各是彼有。由
T2251_.64.0102c24: 而見錯本。後人妄入一二等言。當挍善本」
T2251_.64.0102c27: 下總結上來二定異。此即初也。此中先示無 T2251_.64.0102c28: 想初起。後滅定初起。後中初正釋。此在下通 T2251_.64.0102c29: 妨。有妨云。若唯初起人中何可云二定同 T2251_.64.0103a01: 依欲色界依身。故通釋
T2251_.64.0103a04: 亦也。此中爲三。初證經。此意成下別釋今 T2251_.64.0103a05: 意成天是色界。滅受想定下結證退義。此經
T2251_.64.0103a09: 者。與此別也。按一經多目。或同名異本。或 T2251_.64.0103a10: 佛自命之。或結集者立名。或引證者立稱。 T2251_.64.0103a11: 勿怪矣。此中初記依欲界身修起。後明復
T2251_.64.0103a17: 壽。唯識演祕曰。沙彌者非也。窺基曰。單云 T2251_.64.0103a18: 慧命義便闕。具壽慧命奚別。可謂泥矣。玄
T2251_.64.0103a21: 歎願雙成。故言具壽單言慧命義便闕也
T2251_.64.0103a28: 佛於般若令其轉教。其爲慧人所命故言 T2251_.64.0103a29: 慧命。記云。新名具壽。具不及慧。壽豈過命
T2251_.64.0103b03: 如福壽海存。命亦存之。於此處者。欲人中 T2251_.64.0103b04: 處。次云超段食天故。淨尸羅者。簡惡戒。淨 T2251_.64.0103b05: 言通下二。舊論三各言淨。意成天。上二界 T2251_.64.0103b06: 通名 中含四十三曰。初靜慮至有頂名意 T2251_.64.0103b07: 行生。今生彼中第四定。故言隨受一等。唯
T2251_.64.0103b10: 是化生。皆名意成天者非也。寶疏。應如實 T2251_.64.0103b11: 知竝爲句頭。而於彼現法已下云雖下正 T2251_.64.0103b12: 證退。然上亦經文。故引經言未也。正引經 T2251_.64.0103b13: 證者非也
T2251_.64.0103b16: 尊問曰。烏陀夷汝説。説意生天。爲是色耶。 T2251_.64.0103b17: 尊者烏陀夷白世尊曰是也。世尊。世尊面 T2251_.64.0103b18: 呵烏陀夷曰。汝愚癡人。盲無有目。以何 T2251_.64.0103b19: 等故論甚深阿毘曇。此中是色當作無色
T2251_.64.0103b24: 舍利子説退者。鄔陀夷説不退者。由此不 T2251_.64.0103b25: 了故三違之
T2251_.64.0103b28: 有頂爲所依起。第四定爲所依亦起此定。 T2251_.64.0103b29: 舊論曰。有餘部執。此滅心定以第四定爲 T2251_.64.0103c01: 地。後依彼下。論主設叙彼意。謂依汝所執。 T2251_.64.0103c02: 若滅定無有退。汝第四定義亦成。而滅定有
T2251_.64.0103c09: 九必定九定次皆應爾。何得餘處説有超 T2251_.64.0103c10: 定。四此定下論主通釋。此意滅定唯有頂爲 T2251_.64.0103c11: 依依初學論。若已達後何妨超入。若約超
T2251_.64.0103c14: 不爾。不順文勢。若異部通絶有部救。應異 T2251_.64.0103c15: 部爲正。然云執云必不成。定不正義。復若 T2251_.64.0103c16: 此異部通。依有部何可通前難。又無詮者 T2251_.64.0103c17: 非也。二定依地皆約初學。若得自在後。何 T2251_.64.0103c18: 有局定。故彼有餘部第四定義。亦不成也
T2251_.64.0103c23: 初起トニ有差別故。更無釋文。然光寶唯科
T2251_.64.0103c28: 不定受報ト及二受報故及言顯示二別而一
T2251_.64.0104a11: 異部。此有二。初經部異師互薫義。後問論細 T2251_.64.0104a12: 心義。第四妙音破問論。第五由此下結有部 T2251_.64.0104a13: 都無。第六若都下經部難。第七此令下有部 T2251_.64.0104a14: 通釋。此即初也
T2251_.64.0104a19: 主意取經部互薫義。以何知之。不云執故。 T2251_.64.0104a20: 引先師故。不叙有部破破。於毘婆沙師 T2251_.64.0104a21: 云許故。於問論廣加破故
T2251_.64.0104a26: 都無有心。命根便斷。應名爲死。不名爲定。
T2251_.64.0104b06: 云字數凡四千八百七十二字。今現行者有 T2251_.64.0104b07: 四千九百字。餘二十八字。蓋若毘婆沙五百 T2251_.64.0104b08: 羅漢和合衆中十二字。後人無智者傍註亂 T2251_.64.0104b09: 入。而彼未決故云若。此理定爾。此論。舊論。 T2251_.64.0104b10: 成業論竝無故
T2251_.64.0104b20: 令大種平等。無想滅盡定雖斷平等心令 T2251_.64.0104b21: 不相續。而引等至大種令現在前。故名等 T2251_.64.0104b22: 至。今初義同彼。後義却所斷。何成釋。答。婆 T2251_.64.0104b23: 沙總説等至兩種故如是。今釋無心定定。 T2251_.64.0104b24: 初從果立因名。後由令心平等。定心得此 T2251_.64.0104b25: 二定。故從因立果名。舊論曰。復由三摩跋 T2251_.64.0104b26: 提心故至此定
T2251_.64.0104c01: 初總非。二由前下通叙二定假相。初總 T2251_.64.0104c02: 釋。謂前下別釋。此有兩意。初約不轉位。
T2251_.64.0104c05: 初釋前心違起。次由此下叙不轉相。此有 T2251_.64.0104c06: 正示所由別。後唯不下結假立實無。分文如 T2251_.64.0104c07: 是。前定心者。此加行定心。謂欲令想受。 T2251_.64.0104c08: 滅次第修初定等。然光上下云定前心大非 T2251_.64.0104c09: 也。與所餘心者。是所滅所相違心心所。爲顯 T2251_.64.0104c10: 所與置與言。非如相違釋。相違而起者。前 T2251_.64.0104c11: 定心欲滅餘故。能滅心相違於所滅心而
T2251_.64.0104c15: 此難有或釋來。彼就所依有根身立定名 T2251_.64.0104c16: 無妨難。所依有爲。能依亦可爾故。問。前分 T2251_.64.0104c17: 文忽違光寶兩師。有何勝利耶。謂彼師初 T2251_.64.0104c18: 滅定。後應知下無想定故。答。有多勝利。一 T2251_.64.0104c19: 論文唯言定無簡別。何局爲滅定。二應知 T2251_.64.0104c20: 下約無想定。其言義全同。豈不唐捐。三所
T2251_.64.0104c23: 假實故。五前定心與前心二文別故。謂應 T2251_.64.0104c24: 知下無定字。爲顯此異具辨不轉位。六三 T2251_.64.0104c25: 無心論以定言分無想與無想定。今唯標 T2251_.64.0104c26: 無想。結無想故。如是六種爲理證。更有教 T2251_.64.0104c27: 證。此前文云假立爲定。後云假立無想。如
T2251_.64.0105a01: 曰。應知無想有亦如此。又結曰。此心唯不 T2251_.64.0105a02: 起。假説爲無想有。復有教證。謂此論初通 T2251_.64.0105a03: 約二定。後例無想異熟。三無心同爲假故。
T2251_.64.0105a07: 唐捐。故依無想異熟。唯應無想亦爾。長語 T2251_.64.0105a08: 豈煩重。答。此理不爾。已前第五理證云前 T2251_.64.0105a09: 定心與前心文別。如是其言義各別。故更 T2251_.64.0105a10: 示長語。爲顯生前心唯言前心。不言定
T2251_.64.0105a20: 文
T2251_.64.0105a28: 互持故。亦能持身。如策蘆三法互依而持
T2251_.64.0105b02: 識邊。次答經部難依煖識却持壽邊
T2251_.64.0105b05: 爲經部難非也。今云。初經部難。由此下有 T2251_.64.0105b06: 部通是則下經部復難。意問先滅。故有部答 T2251_.64.0105b07: 之而經部復難。互持無先滅義故。若無定
T2251_.64.0105b10: 法謝餘法後謝。若執如此應立三法恒起 T2251_.64.0105b11: 無謝。彼如此言指前滅後滅。今是言亦爾。 T2251_.64.0105b12: 若如光寶文意不通
T2251_.64.0105b17: 無間斷之因爲命。非命是業所持也。又解。 T2251_.64.0105b18: 入論亦依此轉計也
T2251_.64.0105b21: 言業所引。然光記約三性非也。論言異熟 T2251_.64.0105b22: 不云無記故。文親疎。義寛狹。識者可思
T2251_.64.0105b25: 能持。恒異熟故。煖更持識。若爾何壽爲二 T2251_.64.0105b26: 能持
T2251_.64.0105b29: 責中。初標數轉。或説下示轉相。謂叙三別。 T2251_.64.0105c01: 初二可知。第三又前已説下。又汝前已許識 T2251_.64.0105c02: 非業所持。何者。我言勿識非恒異熟。許之 T2251_.64.0105c03: 更致煖持識難故。既爾言如是。一許。一不 T2251_.64.0105c04: 許何如是轉變。故舊論曰。汝前已許。何所 T2251_.64.0105c05: 許。勿執諸識從始至終皆是果報。光寶釋 T2251_.64.0105c06: 義全非指南。按許與説梵音蓋相近。故檢 T2251_.64.0105c07: 新舊兩論。或許爲説。此説彼許。然今許言爲 T2251_.64.0105c08: 勝説亦許説義無有妨
T2251_.64.0105c13: 物爲善者。歸本宗顯不取。正理破經部文。
T2251_.64.0105c20: 所生數習差別。是名念因。作因者。謂擲 T2251_.64.0105c21: 等ヨリ生ル業ニ所生依附スル一實有質礙ノ實カ
T2251_.64.0105c28: 物。何云體一。解云。從所依判多物。其一法 T2251_.64.0105c29: 上勢用。皆始終一體也。急緩至時者。光爲三 T2251_.64.0106a01: 位非也。寶爲二位爲得。而亦分初後。猶未 T2251_.64.0106a02: 脱光誤。今云。或急行。或絧行。約二別破。 T2251_.64.0106a03: 又應下約無障礙因破。光爲正。寶約行一 T2251_.64.0106a04: 因非也。又光約因明門有其理。寶師約性 T2251_.64.0106a05: 相門。亦無有過
T2251_.64.0106a08: 第二發智下明壽轉住。以成有横死。第一 T2251_.64.0106a09: 中初問。施設下答。此有三。此初擧施設論
T2251_.64.0106a12: 彼第四句曰。四非壽盡故。死亦非財盡故。 T2251_.64.0106a13: 如有一類有長壽業及多財業。彼於彼時 T2251_.64.0106a14: 雖財與壽二倶未盡。而遇惡縁非時死
T2251_.64.0106a17: 邊際定力所成辨故。功徳威勢未窮盡故。 T2251_.64.0106a18: 諸餘有情於命終位 威勢窮盡。佛不如是。 T2251_.64.0106a19: 施設論本指事説遇惡縁非時而死。故今 T2251_.64.0106a20: 言不能避脱枉横縁。是實本論意。問。唯財 T2251_.64.0106a21: 盡壽未盡。第二句何名死。答。雖有壽業。衣 T2251_.64.0106a22: 食等財縁盡。由之死故
T2251_.64.0106a28: 甚非也。正理不約一片。全攝初句。故破此 T2251_.64.0106a29: 論。此論唯攝第四句非倶業盡。非謂同横 T2251_.64.0106b01: 縁。故云捨壽行故。此意示横縁故指事上更 T2251_.64.0106b02: 加此一指事。故婆沙言然非横死。豈以拙 T2251_.64.0106b03: 智得害巧智
T2251_.64.0106b06: 第二句福盡故死。光記二釋。後釋通妨爲正。 T2251_.64.0106b07: 有理有教故。有理者。文中難通。義炳然故。 T2251_.64.0106b08: 有教者。舊論曰。若壽命已盡。福業盡。於死 T2251_.64.0106b09: 有何能
T2251_.64.0106b14: 命終。如契經説壽盡不可救。由此故知 T2251_.64.0106b15: 無非時死。準之可知。此中爲四。此第一擧 T2251_.64.0106b16: 發智文。纒者正理如今。鮮本除糸作。發 T2251_.64.0106b17: 智現本及舊倶舍作界。竝無妨
T2251_.64.0106b20: 末云責彼説意。寶疏爲句首爲問。其義終 T2251_.64.0106b21: 同也。然寶第二釋。發智中自釋者非也。彼無 T2251_.64.0106b22: 文故。若所依下。答有兩義。初論主解。後毘
T2251_.64.0106b25: 理。故取爲自義。彼第一説災横爲相續。今
T2251_.64.0106c01: 横違害而轉。言如起而住者。如言似未審。 T2251_.64.0106c02: 然説文曰。如若也。今訓若義通。不起已。若 T2251_.64.0106c03: 起而住故。舊論及正理竝有如言。又正理十
T2251_.64.0106c06: 異唯具略異非別義。故除簡別言。然非也 T2251_.64.0106c07: 婆沙釋相續有災横自身他身三説。今初依 T2251_.64.0106c08: 第二説爲所依自身。次依第一説爲有障。 T2251_.64.0106c09: 其義大別。雖爾成中死竝成。故擧之
T2251_.64.0106c17: 依婆沙兩説。寶師不信婆沙。唯爲上四空 T2251_.64.0106c18: 居。是同基沼景等師。今云。光所依婆沙一相 T2251_.64.0106c19: 説。實通六天。故演祕主異基沼等。安立通 T2251_.64.0106c20: 六天義。實順正旨。具如別章。又應等者。論 T2251_.64.0106c21: 主加説。今約佛自涅槃。佛留三月。而涅槃
T2251_.64.0106c24: 標以例準。第二句中。胎卵唯欲界故。人畜等 T2251_.64.0106c25: 是也。第三句。前二句餘也。第四句中。中有 T2251_.64.0106c26: 者。舊論及婆沙云一切中有通三界。寶疏 T2251_.64.0106c27: 云勝業感。豈中有勝業感。欲界一分者。上三 T2251_.64.0106c28: 句餘欲界。即下所列者是也。是等竝皆定命
T2251_.64.0107a09: 本。及正理作記別。別分別差別義。瑜伽六十 T2251_.64.0107a10: 四音釋云。記別謂授當來成佛記。劫國名字
T2251_.64.0107a14: 別同。又釋名。別也。大書中央中破別之 T2251_.64.0107a15: 也。。方別切。音筆。廣韻。分也。一云。分契 T2251_.64.0107a16: 也。皡按。別音義同約差別義。謂記當來幾 T2251_.64.0107a17: 劫成佛故。是分限差別義。作從竹非也」
T2251_.64.0107a20: 爲正。光云論主引經難非也。婆沙百五十
T2251_.64.0107a23: 故云謂不云言也
T2251_.64.0107a28: 非自所害。自地無聖道故。亦非他害。無上 T2251_.64.0107a29: 地邊世俗道故
T2251_.64.0107b04: 次外人難。後論主返責。初中有正釋擧例。例 T2251_.64.0107b05: 中有總標別釋。竝可知
T2251_.64.0107b14: 者。契經説有三有爲之有爲相。有爲之起亦
T2251_.64.0107b19: 二。初明三相可厭相。後正叙住相不説。初 T2251_.64.0107b20: 中有法譬合。法中有總別兩説。傳説言。表 T2251_.64.0107b21: 論主不信此喩。又無爲下。婆沙第二相似無 T2251_.64.0107b22: 爲復次。非第六墮在無爲部中復次。以相亂 T2251_.64.0107b23: 是相似義故。又舊論云復
T2251_.64.0107b28: 非也。言黒耳吉祥者。大隨求陀羅尼云黒 T2251_.64.0107b29: 耳吉祥天。婆沙説。如示室利與黒耳倶舊 T2251_.64.0107c01: 論曰。如吉祥王位與災横相應。爲令他於 T2251_.64.0107c02: 中不生愛著。舊譯云功徳天黒闇天。如北
T2251_.64.0107c13: 及伽梵達磨。阿地瞿多等三藏諸師。同云功 T2251_.64.0107c14: 徳天。餘諸三藏翻爲吉祥。如文殊室利。或 T2251_.64.0107c15: 云妙吉祥。或云妙徳。今云。光師云舊家誤 T2251_.64.0107c16: 者非也。又有別體功徳天。大佛頂儀軌云爾 T2251_.64.0107c17: 時功徳天女。大辨財天女。吉祥天女。嘉祥疏 T2251_.64.0107c18: 中云吉祥天女。及功徳天
T2251_.64.0107c27: 後釋爲是
T2251_.64.0108a01: 其第三也。若不由相何成有爲。故諸行由 T2251_.64.0108a02: 本相成有爲。本相亦是有爲。當由四隨相。 T2251_.64.0108a03: 不爾不成本相是有爲。故此中擧本相爲 T2251_.64.0108a04: 例顯隨相。故舊論曰。由諸法有本相。故成
T2251_.64.0108a08: 非得名所以故
T2251_.64.0108a11: 八法。生生唯生生耶。答。法性爾故。不應爲 T2251_.64.0108a12: 難。如鶏犬等有生八子有生一子。豈應 T2251_.64.0108a13: 爲難
T2251_.64.0108a26: 之相文意。先擧所破執。次世尊下示能破
T2251_.64.0108a29: 釋其所以。後故彼下合文。三然經重説下 T2251_.64.0108b01: 示有爲重説意。先示自意。後遮他避執。第 T2251_.64.0108b02: 三中有六。初正叙自相續四相。二世尊下引 T2251_.64.0108b03: 經。證相續四相。三故説下自頌前義。四復 T2251_.64.0108b04: 有下引先師頌。明自相續義。五又有下引 T2251_.64.0108b05: 先輩頌。破有部有住相。初先引。後結正。六 T2251_.64.0108b06: 由斯下叙有部本論亦順相續義爲二。初 T2251_.64.0108b07: 示順先標順。次故彼下擧文。後非生下述 T2251_.64.0108b08: 文意遮執。二雖發智下會違。此有兩義。第 T2251_.64.0108b09: 一約相續。此有二。先擧文。後通也。第二又 T2251_.64.0108b10: 一下據刹那前後會。此有五。一總標。二徴。 T2251_.64.0108b11: 三別釋。四於前下通伏難釋異差別爲三。 T2251_.64.0108b12: 一正通妨。二彼差下徴。三謂金下釋釋中初 T2251_.64.0108b13: 約金剛等所造。次準成大種。後總約餘諸 T2251_.64.0108b14: 行通妨。五若爾下問答決擇。初有部問。後 T2251_.64.0108b15: 經部答。此答中有二。初正答難。二然經下 T2251_.64.0108b16: 略述經意遮實有。第四中大有二。初對有
T2251_.64.0108b19: 初約喩。次合法。後雖了下辨能所相不即 T2251_.64.0108b20: 不離。三若離下有部問非理。四一法下經部 T2251_.64.0108b21: 示非理相。五此離下有部通釋。六且應下經 T2251_.64.0108b22: 部廣破。大爲二。初破未來生用。後又住下 T2251_.64.0108b23: 破現在三用。此有二。初正破前義。二諸説 T2251_.64.0108b24: 下破別師住等三用不同。初中有二。初審 T2251_.64.0108b25: 定。後若時下破。第二破別師解中有二。初 T2251_.64.0108b26: 總破不同。後若言下別破一刹那解釋。此有 T2251_.64.0108b27: 二。先牒彼所立。後汝今下廣破。此有三。 T2251_.64.0108b28: 初難破體用鉏鋙。二若住下破強弱救。三若 T2251_.64.0108b29: 言下破生相例救。先牒救。後生應下破。此 T2251_.64.0108c01: 有四。初引例不齊破。二又誰下徴住用。責 T2251_.64.0108c02: 異滅不先。三又住下異滅無用破。四又應下 T2251_.64.0108c03: 別破異相有二。先將破異許生滅。後異於 T2251_.64.0108c04: 下正破有三。一總破。後所以下示進退不成 T2251_.64.0108c05: 相。三故説下自造頌破。第二破正量部有 T2251_.64.0108c06: 二。初破色法有二縁。後破心法依一縁。此 T2251_.64.0108c07: 有三。一牒彼所立。二應滅下審定。三是則 T2251_.64.0108c08: 下破
T2251_.64.0108c11: 雖無現比有教量。光記第六轉及了知言 T2251_.64.0108c12: 釋成。寶唯約第六轉。今云。以了知言成義。 T2251_.64.0108c13: 色等有爲可了知。對彼云亦了知。故不引 T2251_.64.0108c14: 三有爲之有爲相。及答中約了知故。不依
T2251_.64.0108c17: 第六轉成義也
T2251_.64.0108c20: 義不依語。依智不依識。依了義經不依
T2251_.64.0108c28: 體是縁生性説下之有爲相。及言。一體上兩 T2251_.64.0108c29: 義差別非體相違。經部意。之言同體聲。爲 T2251_.64.0109a01: 顯諸行體是有爲之能相有爲相。故云有 T2251_.64.0109a02: 爲之有爲相。此有三相。約帶數云三
T2251_.64.0109a05: 存。故破刹那即實有遮經部宗相續分位假 T2251_.64.0109a06: 立故。必前後
T2251_.64.0109a09: 表顯所相法體是有爲。故相言重著有爲。此 T2251_.64.0109a10: 爲表能所。若但言有爲之相。此相言爲表 T2251_.64.0109a11: 何。不令他知。故説有爲相。令知表諸行
T2251_.64.0109a16: 亦有爲。有部不爾。表相是有爲體云有爲 T2251_.64.0109a17: 相。上有爲諸行有爲。中間之別體依士。故正
T2251_.64.0109a20: 唯識述記以此文爲有部義非也。正理標
T2251_.64.0109a27: 主朋經部如是。何以彼可科此。寶疏唯云 T2251_.64.0109a28: 述經部宗。而亦非也。能述論主故應言經 T2251_.64.0109a29: 部述己宗。上云經部師説故。故婆沙三十九
T2251_.64.0109b03: 法一時亦生亦老亦滅。然無此理。互相違故。 T2251_.64.0109b04: 應説諸法初起名生。後盡名滅。中衰名老。
T2251_.64.0109b07: 名滅。如經部師。今住與住異別説。而義一 T2251_.64.0109b08: 也。謂若不説住乃不可説異。故云此。下 T2251_.64.0109b09: 往往云即。故但三相也
T2251_.64.0109b19: 一法相續説四相故。又光寶同説説經因 T2251_.64.0109b20: 縁。稽古破之。實可爾矣
T2251_.64.0109b23: 竝皆爲他頌。不順文義。與第二頌無別 T2251_.64.0109b24: 義。何可引同頌。此頌後二句明住異一相。 T2251_.64.0109b25: 爲説住異而説第三句住。若四相何不次 T2251_.64.0109b26: 第。何更云住異。後頌雖次第住異言顯三 T2251_.64.0109b27: 相。稽古。今云有頌。舊論曰此中説偈可以 T2251_.64.0109b28: 見者。相當誤也。今復有頌。舊論云復次偈 T2251_.64.0109c01: 曰故
T2251_.64.0109c05: 也
T2251_.64.0109c10: 相續非刹那
T2251_.64.0109c13: 住異。答老。彼云一刹那。今云一心。舊倶舍
T2251_.64.0109c16: 一衆同分相續心。後義約一刹那義。而就初 T2251_.64.0109c17: 後爲假立。何故會違者。品類是世友造。發
T2251_.64.0109c24: 續。是約刹那相續爲異耳。問。此大段第二 T2251_.64.0109c25: 別釋。應非小科。故具問答。及略述經意。破 T2251_.64.0109c26: 別物生等。答。不爾。總結已約相續。故非大 T2251_.64.0109c27: 科。雖小科是一師義。故廣釋成。立義何妨」
T2251_.64.0110a02: 異。光記爲善
T2251_.64.0110a06: 差別故 T2251_.64.0110a07: 大種轉變差別義成者 上約所造金剛等。 T2251_.64.0110a08: 彼已成立。能造隨成。故云義成。而光記從 T2251_.64.0110a09: 強言大等者非也
T2251_.64.0110a12: 光記未詳也。舊論曰。諸有爲法不由大差 T2251_.64.0110a13: 別異。雖復別異顯現相似。解云。諸心心所 T2251_.64.0110a14: 有爲。不由色法大種差別有別異。唯有微 T2251_.64.0110a15: 細異。雖有微細別。而現相似相。今文。無多 T2251_.64.0110a16: 差別者。按梵摩訶有大多勝三義。故翻多
T2251_.64.0110a19: 也。鮮本作光。舊論曰光明。此難意前後差 T2251_.64.0110a20: 別名異。最後聲等無後念。故應無第三住 T2251_.64.0110a21: 異相。有部。一念ニ三相ニ實有ニシテ具有無有不 T2251_.64.0110a22: 遍。經部。前後相續故有此難。此唯難異相。 T2251_.64.0110a23: 不難住相。寶疏及光後釋云難二相非也。 T2251_.64.0110a24: 因前差別若爾言來故。若難住相答中言 T2251_.64.0110a25: 若有住何可成。問。前後後副前前爲住相。 T2251_.64.0110a26: 今以無後念難。何可除住。今亦答中云不 T2251_.64.0110a27: 説住爲有爲相。豈可云不難。答。後後念 T2251_.64.0110a28: 副前前爲住。今已云最後。必有前念。何可 T2251_.64.0110a29: 難住。如異相前後相望故。此最後念無對 T2251_.64.0110b01: 望復後念。故異義不可成。答意汝未得 T2251_.64.0110b02: 契識名住異之深意。故致此難。此住異名 T2251_.64.0110b03: 顯不説別於異相之住爲有爲相。若 T2251_.64.0110b04: 住與異遥各別。若有此難。其義云何。謂住 T2251_.64.0110b05: 之異。前後相續有住必有異。相續邊爲住。 T2251_.64.0110b06: 前後差別邊爲異。是故住與異定不相離。
T2251_.64.0110b09: 角摰胡 摰。集韻方容切。音封。牛名。領上肉
T2251_.64.0110b12: 國獻獅子封牛。註曰。封牛其領上肉隆起若 T2251_.64.0110b13: 封然。因以名之。即今之峰牛。胡玉篇云。 T2251_.64.0110b14: 洪孤切。音胡。牛頷垂也。與胡同。釋名云。胡 T2251_.64.0110b15: 在咽下垂者也
T2251_.64.0110b19: 同時用有前後。一法生滅作用究竟名一刹 T2251_.64.0110b20: 那。或生滅住非一刹那。然一刹那具有三體。 T2251_.64.0110b21: 故説三相同一刹那。初解約用究竟解一 T2251_.64.0110b22: 刹那。後説約法體同時釋一刹那。而生用 T2251_.64.0110b23: 未來。住等三用現在。兩説不別也
T2251_.64.0110b26: 三用不同。別師故言諸説。舊論亦曰有餘人 T2251_.64.0110b27: 説。此師加生四相用皆不同時。而約四用 T2251_.64.0110b28: 究竟云一刹那。前師用究竟爲一刹那生 T2251_.64.0110b29: 時現時別。勿相亂
T2251_.64.0110c03: 即顯非即非離
T2251_.64.0110c06: 相。舊論即云此中説偈。光寶此已許自造。 T2251_.64.0110c07: 何前頌不爾。寶疏前法與異相望解即異。
T2251_.64.0110c12: 此。答。經部自立前後異故言前法。是故上
T2251_.64.0110c15: 非一法。此亦如光。約法與法非也
T2251_.64.0110c18: 色法一期相續如鈴鐸等。心心所刹那滅。如
T2251_.64.0110c23: 順光解釋及長行作頓爲勝。今云。光師等 T2251_.64.0110c24: 牒如今。解釋爲頓以皆頓起釋一切倶。故 T2251_.64.0110c25: 舊論長行作倶起。由是今本爲正
T2251_.64.0111a04: 非離於法有體亦然。謂立量言。第六囀言 T2251_.64.0111a05: 所目諸法非定別體。第六囀故。如色心之體 T2251_.64.0111a06: 識之了別等
T2251_.64.0111a09: 必是無別體。而屬主聲必有通別能所簡。是 T2251_.64.0111a10: 一法兩義非乖角別
T2251_.64.0111a13: 如是如是。於自性中名皆隨遂呼召於彼。
T2251_.64.0111a16: 如求便應。合者隨造頌轉令與義會。舊婆
T2251_.64.0111a20: 以四陰能取諸界。能取諸趣。能取諸生。是 T2251_.64.0111a21: 故名求。合者於義於造相應故名合。光記 T2251_.64.0111a22: 依正理擧四義。名義者古本作召義爲正。 T2251_.64.0111a23: 寶疏除召加趣義。依正理七十六釋隨歸 T2251_.64.0111a24: 等。各有少異。或隨自性。或隨音聲。或隨法 T2251_.64.0111a25: 作用。竝具含義竝取全備。作想者。梵云僧 T2251_.64.0111a26: 若。光云因伽反。若因嘉反成耶。寶疏云因 T2251_.64.0111a27: 阿反。又音耶。然寶疏古本作日阿反。準彼 T2251_.64.0111a28: 光因恐日誤。應日伽反音惹。是簡入聲。故廣
T2251_.64.0111b06: 立號。如色聲等。準正理字所發想。今依字 T2251_.64.0111b07: 於諸法共分別度量立爲想。約能安立名
T2251_.64.0111b10: 就位爲想也。光大三釋。初從因。次從果。 T2251_.64.0111b11: 後直爲異目。第二中有境第七由第三轉別。 T2251_.64.0111b12: 今云。初釋以作爲想所作非也。一違綴文。
T2251_.64.0111b15: 所發想。寶疏唯同此義竝非也。後直異目義 T2251_.64.0111b16: 非也。今將釋得名所以約已得異名。何是 T2251_.64.0111b17: 可釋名 T2251_.64.0111b18: 如説色聲 此中如説言顯口中不相應。簡 T2251_.64.0111b19: 書分文字等。非證契經説也
T2251_.64.0111b22: 以來衆儒各爲訓詁。乃有句稱。句必聯字 T2251_.64.0111b23: 而言。句者局也。聯字分疆。所以局言者 T2251_.64.0111b24: 也。故舊論用言。今云章者。説文曰。樂竟爲 T2251_.64.0111b25: 一章。從音從十。十數之終也。但用詮義終 T2251_.64.0111b26: 竟義。全非篇章之章。天竺之風不別立章 T2251_.64.0111b27: 篇等。故彼但四句成偈積偈爲若干數。元 T2251_.64.0111b28: 瑜鈔云。外典以數字爲句。與章不同。此以 T2251_.64.0111b29: 詮義爲句。與章相似。此意。章句雖長短 T2251_.64.0111c01: 詮義相似。故以章釋句。此釋非也。約篇章
T2251_.64.0111c04: 疏約寛狹。是亦同元瑜。約篇章之章致和 T2251_.64.0111c05: 會非也。故光記。梵云薄迦唐云章。義林
T2251_.64.0111c08: 此云章也。即一章一段以明諸義。此無所 T2251_.64.0111c09: 當。以此應知。今釋句之章唯詮義究竟。豈 T2251_.64.0111c10: 以篇章鉢刺迦羅可致和會
T2251_.64.0111c13: 非欲證經説也。故云如也。小乘出出曜經
T2251_.64.0111c25: 外云業用。時者詮刹那一期等時節。相應 T2251_.64.0111c26: 是詮相順。引偈中遇當相應。一時當時。善 T2251_.64.0111c27: 友當業用徳二。差別者對自相。寶後釋爲
T2251_.64.0112a03: 違釋。竝是非也。第三釋非準可擇也。若依
T2251_.64.0112a14: 境相與靜慮中所覺了境而爲梯鄧。文於
T2251_.64.0112a17: 由令彼名句顯了義云顯。是故云依此由
T2251_.64.0112a20: 令義顯了名顯。依自不改義稱字。正理
T2251_.64.0112a23: 顯。由與名句爲所依止顯了義故。亦名
T2251_.64.0112a26: 故。此復名字。無異轉故。兩種亦名。對法又
T2251_.64.0112b06: 更有差別能顯此字故。無異轉説名爲字。 T2251_.64.0112b07: 無異轉者謂不流變。此能實是字無改轉
T2251_.64.0112b10: 諸國字各改轉故。又梵名句至漢猶不改。若 T2251_.64.0112b11: 言翻令知義。名句改文。字亦改令知故。 T2251_.64.0112b12: 無盡義毎劫初梵王授人天。故名句隨時 T2251_.64.0112b13: 有改。唯四十七言無盡故。若約觀門有種 T2251_.64.0112b14: 種説。如玄應。慧琳等辨。舊譯中。或云文。或
T2251_.64.0112b19: 味者是字也。梵音中有味聲。謂是字摸法。
T2251_.64.0112b26: 云味身。或云字身一也。斥舊。爲業。基法 T2251_.64.0112b27: 師等既取舊味。然光寶等云舊云味譯者 T2251_.64.0112b28: 誤者。反迷謬。未知味有能所顯。謂鹽味是 T2251_.64.0112b29: 能顯諸物食味故。最能顯。然謂一切味皆 T2251_.64.0112c01: 是所顯。迷之甚。光記釋字。云亦是能彰顯 T2251_.64.0112c02: 義者非也。字之義豈能彰顯。寶取絲文喩。
T2251_.64.0112c06: 増上義伊地等。或合界縁所有義。如今總説
T2251_.64.0112c09: [IMAGE] T2251_.64.0112c10: [IMAGE] T2251_.64.0112c11: [IMAGE] T2251_.64.0112c12: [IMAGE] T2251_.64.0112c13: T2251_.64.0112c14: T2251_.64.0112c15: T2251_.64.0112c16: T2251_.64.0112c17: T2251_.64.0112c18: T2251_.64.0112c19:
T2251_.64.0112c24: 唯出色聲香三。句亦唯擧三句。文亦只示 T2251_.64.0112c25: 三言。故謂爲多致此判。今云。誤之甚。二名 T2251_.64.0112c26: 名二積故。是聚集義。何不名名身。若不爾
T2251_.64.0112c29: 上多名身。如是爲勝。而未得論意。汝論中 T2251_.64.0113a01: 名句文各唯示三數故。謂多初是三故不 T2251_.64.0113a02: 至四五等唯爾。今云。若爾何不論標多名 T2251_.64.0113a03: 身者。今云。論只説身聚集義。依之未集者 T2251_.64.0113a04: 唯呼名。聚集名身。未分別身中名身多身。 T2251_.64.0113a05: 又於名句文各擧三字句名。是譯者意也。
T2251_.64.0113a09: 説之爲身。彼亦唯示集義耳。何可求穿 T2251_.64.0113a10: 乎
T2251_.64.0113a13: 人亦故。寶疏以名亦聲甚非也。如是義名
T2251_.64.0113a16: 名亦準三解。皡云。共約音聲直爲瞿名。故 T2251_.64.0113a17: 約其體名即聲。以聲爲即名故。故舊論第 T2251_.64.0113a18: 四句曰智者説瞿名。故是九義瞿名也。光第 T2251_.64.0113a19: 二釋爲正。若依此瞿名詮九義。是即離名
T2251_.64.0113a25: 如匡補八囀中辨。若依因縁顯是増上縁。 T2251_.64.0113a26: 生謂因縁。又準例外道聲顯聲生計。寶疏
T2251_.64.0113a29: 續分位假立名句文。如汝依名等假立頌。 T2251_.64.0113b01: 又我宗聲前後相續。聞憶持生解。誰唯爲最 T2251_.64.0113b02: 後
T2251_.64.0113b05: 師釋非論意故。作釋中闕隨意言。是所以 T2251_.64.0113b06: 不得論旨。論旨以隨意言破。謂若名與義 T2251_.64.0113b07: 倶應初生時已與名倶起。既不爾父母隨 T2251_.64.0113b08: 意立求名。若不爾不可得隨意。舊論曰。 T2251_.64.0113b09: 云何父隨意立子名。寶釋爲勝
T2251_.64.0113b12: 初擧經。後此於下通釋。於中有四。一標立。 T2251_.64.0113b13: 二聲即下示成頌之相。三由如下合釋經。
T2251_.64.0113b16: 何所依。何者爲偈體。世尊説偈答曰。欲者 T2251_.64.0113b17: 是偈因。文字莊嚴偈。名偈所依。造作爲偈
T2251_.64.0113b27: 即是字者。巧便顯了故名爲文。此即是字。 T2251_.64.0113b28: 無轉盡故。此即顯示能顯頌文以字爲體。 T2251_.64.0113b29: 頌依於名者。頌是假有依名而立。亦依文 T2251_.64.0113c01: 句。且説依名。此中依言如林依樹。及造頌 T2251_.64.0113c02: 者。思惟觀察作諸伽陀。名造頌者。頌依造 T2251_.64.0113c03: 者。如蛇依穴水依於泉乳依乳房。與依 T2251_.64.0113c04: 名異。今論云生者猶造者。故舊婆沙釋第 T2251_.64.0113c05: 四句云。造是偈體者。造者是造偈者。偈從 T2251_.64.0113c06: 造偈者生。如泉出水。偈從造者生故以爲
T2251_.64.0113c09: 士。以者爲牒辭者誤也。問。經文但名爲 T2251_.64.0113c10: 依。今何加文耶。答。取意擧之。婆沙亦依 T2251_.64.0113c11: 文句且説依名。依之佛餘處説。伽陀因謂。
T2251_.64.0113c14: 二種。此意生頌文人故言文生者。是豈論 T2251_.64.0113c15: 意。亦可。及言所顯但二種。文是頌文。本經中
T2251_.64.0113c18: 者句何故來耶。答。有人云。同文故來。今云不 T2251_.64.0113c19: 爾。兼爲成假立。謂雖頌所依。彼生者是假 T2251_.64.0113c20: 故。又加文爲次縱奪破。謂文字積集成名 T2251_.64.0113c21: 句頌等。且應有體。餘名句等無體如頌
T2251_.64.0113c26: 假有故
T2251_.64.0113c30: 答問。故寶疏破光三解甚爲允當又破牒 T2251_.64.0114a01: 詞最爲精密。以三字作一名言三字生 T2251_.64.0114a02: 名。若一字生中。多名身一字名三集。故言説
T2251_.64.0114a05: 二名名名身。此二倍爲四名多名身。依此 T2251_.64.0114a06: 義三名集猶是名身未得多名。今亦助解。西 T2251_.64.0114a07: 方依聲明法必三已上爲多。初説依彼。若 T2251_.64.0114a08: 依内道受戒法。必四已上爲多。後説依之。
T2251_.64.0114a12: 五名滿分。此亦三已上名多義也
T2251_.64.0114a15: 爲大段諸門分別大非也
T2251_.64.0114a20: 禪地。謂有而不可説。評曰 不應作是説。
T2251_.64.0114a23: 有説通無色。謂有而不可説。評曰。不可
T2251_.64.0114b01: 有説故。婆沙評家破之故。正理顯宗不擧 T2251_.64.0114b02: 故。又前説唯欲色界中。大有二義。謂隨身隨 T2251_.64.0114b03: 語。此中亦各有二。謂二地與五地。總有四 T2251_.64.0114b04: 義。一隨語二地。二隨語五地。三隨身二地。四
T2251_.64.0114b07: 名等亦爾也。隨身繋義。身是色故通四禪。隨 T2251_.64.0114b08: 彼判繋名等通五地。而語唯欲界初定共 T2251_.64.0114b09: 許。問。此論總説何爲是。答。雖正理竝擧二
T2251_.64.0114b14: 各有別體。雖由語發用。於上三禪何無 T2251_.64.0114b15: 體。不可必判隨所依聲界繋。既於名等 T2251_.64.0114b16: 有隨身隨語兩説。於上三禪必有名等。婆 T2251_.64.0114b17: 沙中竝擧隨語隨身兩説。而無評家。唯各於 T2251_.64.0114b18: 其中。破有而不可説之義。云以無用故。豈
T2251_.64.0114b25: 文亦例爾。故隨身繋義盡理。光寶會下論 T2251_.64.0114b26: 約能縁全不成釋。下論法無礙縁能詮法 T2251_.64.0114b27: 名句文身。詞無礙縁方言詞。如是皆約所 T2251_.64.0114b28: 縁故。義無礙縁所詮義通九地。然顯宗云 T2251_.64.0114b29: 初説善者。且約名由語發有餘説。難云。
T2251_.64.0114c03: 名等故。準彼約上三禪縁下名等。非云 T2251_.64.0114c04: 通五地耶。若爾實名等唯二地。答。彼無色 T2251_.64.0114c05: 有二因。一自地無名等故。二亦不縁下名 T2251_.64.0114c06: 等故。故釋詞無礙。唯二地中云上。諸地中
T2251_.64.0114c11: 數所以。所顯義通情非情。彼所顯。名等是 T2251_.64.0114c12: 能顯故。光記釋爲是。惠暉非也
T2251_.64.0114c15: 自性無記非四無記等。夫自性無記名攝一
T2251_.64.0114c19: 無記。問。何故名等不隨音聲通三性耶。解 T2251_.64.0114c20: 云。作意故欲發彼語業。所以音聲隨發語 T2251_.64.0114c21: 心通於三性。非正作意引彼名等。故唯無
T2251_.64.0114c24: 如四大種。問。准下論文。虚妄語等縁名身 T2251_.64.0114c25: 等處起。是即縁名起語。解云。縁名之心 T2251_.64.0114c26: 據遠因等起。非據近因等起。若近因等起 T2251_.64.0114c27: 但縁音聲。不縁名等。如上所説至非得定 T2251_.64.0114c28: 等流者。此即第二明同分等。謂曰。至類通 T2251_.64.0114c29: 二義者釋同分。文意可知。此顯同分通三 T2251_.64.0115a01: 界唯有情。唯無覆無記。通異熟等流。與三 T2251_.64.0115a02: 界相似法爲因。故通三界。唯是有情不通
T2251_.64.0115a06: 二。即此兩。前説外更無有別分別。故唯指
T2251_.64.0115a09: 繋。又云彼有情中。中問想不起。是有情數
T2251_.64.0115a16: 分。無想。命根六有情已説。四相下説之。故今
T2251_.64.0115a25: T2251_.64.0115a26: T2251_.64.0115a27: T2251_.64.0115a28: T2251_.64.0115a29: T2251_.64.0115b01: T2251_.64.0115b02: T2251_.64.0115b03: T2251_.64.0115b04: T2251_.64.0115b05: T2251_.64.0115b06: T2251_.64.0115b07: T2251_.64.0115b08: T2251_.64.0115b09: T2251_.64.0115b10: T2251_.64.0115b11: T2251_.64.0115b12: T2251_.64.0115b13: T2251_.64.0115b14: T2251_.64.0115b15: T2251_.64.0115b16: T2251_.64.0115b17: T2251_.64.0115b18: T2251_.64.0115b19: T2251_.64.0115b20: T2251_.64.0115b21: T2251_.64.0115b22: T2251_.64.0115b23: T2251_.64.0115b24: T2251_.64.0115b25: T2251_.64.0115b26: T2251_.64.0115b27: T2251_.64.0115b28: T2251_.64.0115b29: T2251_.64.0115c01: T2251_.64.0115c02: T2251_.64.0115c03: T2251_.64.0115c04: T2251_.64.0115c05: T2251_.64.0115c06: T2251_.64.0115c07: T2251_.64.0115c08: T2251_.64.0115c09: T2251_.64.0115c10: T2251_.64.0115c11: T2251_.64.0115c12: T2251_.64.0115c13: T2251_.64.0115c14: T2251_.64.0115c15: T2251_.64.0115c16: T2251_.64.0115c17: T2251_.64.0115c18: T2251_.64.0115c19: T2251_.64.0115c20: T2251_.64.0115c21: T2251_.64.0115c22: T2251_.64.0115c23: T2251_.64.0115c24: T2251_.64.0115c25: T2251_.64.0115c26: T2251_.64.0115c27: T2251_.64.0115c28: T2251_.64.0115c29: T2251_.64.0116a01: T2251_.64.0116a02: T2251_.64.0116a03: T2251_.64.0116a04: 豐山偶居沙門釋快道林常記
T2251_.64.0116a07: 總數。簡異餘部。故言許。此論一部顛末許 T2251_.64.0116a08: 言不表不信。故此頌顯宗亦同。此六列次。
T2251_.64.0116a11: 者。能作因體通七十五法寛故。先説第一 T2251_.64.0116a12: トス。倶有因即七十二法次寛。説在第二。同類 T2251_.64.0116a13: 因通七十二法。與倶有因體等レ不通未 T2251_.64.0116a14: 來世狹倶有因。説在第三。相應因雖通三 T2251_.64.0116a15: 世即唯心王心所狹同類因。説在第四。遍 T2251_.64.0116a16: 行因就心心所中唯染者狹相應因。説在 T2251_.64.0116a17: 第五。異熟因若欲界即通五部。若遍行因即 T2251_.64.0116a18: 二部一分。據上八地。異熟因即唯修部。遍行
T2251_.64.0116b03: 切法。通七十五法故。若於有爲中因果相
T2251_.64.0116b07: 作因。問。若爾何故不作是説。云何能作因。 T2251_.64.0116b08: 答一切法除其自性。答。若作是説應無爲 T2251_.64.0116b09: 亦有能作因。無簡別故。問若爾何故不作 T2251_.64.0116b10: 是説。云何能作因。答一切有爲法除其自性。 T2251_.64.0116b11: 答。若作是説應無爲法非能作因。問。今 T2251_.64.0116b12: 此初説竝取無障與生力。何故所由但言 T2251_.64.0116b13: 無障住故。解云。且約通總顯別途。故下
T2251_.64.0116c01: 因。何爲能作因。故舊論曰田等於芽。答。 T2251_.64.0116c02: 能作因通親疎。無有妨害
T2251_.64.0116c06: 意在後説。何者。以婆沙略標而破。今擧難 T2251_.64.0116c07: 通釋廣辨故。亦既云因。當有順益義。何一 T2251_.64.0116c08: 向無障。故標擧此義
T2251_.64.0116c11: 爲倶非無名有。倶即有。持業得名。與倶 T2251_.64.0116c12: 有法爲因名倶有因依主釋。又此法與彼 T2251_.64.0116c13: 法同時倶有而爲因名倶有因。亦倶有亦
T2251_.64.0116c16: 行云。若一時起展轉爲果是共有因自分因 T2251_.64.0116c17: 異時共一果。共有因者諸行展轉力一時生。 T2251_.64.0116c18: 於婆沙無此義。但同一果義。故正理師 T2251_.64.0116c19: 彈之。更成立同一果。依此理顯宗改此頌 T2251_.64.0116c20: 言一果法。又第三句改作心心隨轉等。若 T2251_.64.0116c21: 約此論云法未足。故正理彈曰。此中所説 T2251_.64.0116c22: 因相太少。謂諸心隨轉及諸能相各應説互 T2251_.64.0116c23: 爲倶有因故。由此理顯宗改之。今云。此論 T2251_.64.0116c24: 一向無有疑難
T2251_.64.0116c28: 與心爲倶有因。心與隨心轉身業語業爲
T2251_.64.0117a02: 倶生四大種展轉爲倶有因。是謂倶有因。此
T2251_.64.0117a05: 法心因。復次共生四大共有因。造色。心不相
T2251_.64.0117a08: 互爲果順本論故。雖婆沙評家約同一果。 T2251_.64.0117a09: 而論主評家不爲量故就互爲果。由此理
T2251_.64.0117a12: 師偏婆沙評家爲定量。緊破此論。廣如正
T2251_.64.0117a18: 互爲果同一果其相云何。答。互爲果如束 T2251_.64.0117a19: 蘆相互依住。如是有爲法互爲因互爲果。
T2251_.64.0117a22: 一果故。如四大共同生一造色。或如束蘆
T2251_.64.0117a25: 別相。今難同一果云。若爾是和集因。何
T2251_.64.0117a28: 所與心爲因。乃至廣説。互爲果故互有能 T2251_.64.0117a29: 所與。若唯一果何如是。亦展轉言無用。亦心 T2251_.64.0117b01: 於心所唯一心王無有多法。何有和集共 T2251_.64.0117b02: 同義。亦汝言互爲因。若爾是應互爲果。 T2251_.64.0117b03: 由此論主爲互爲果。順理會本論。故大乘
T2251_.64.0117b06: 一分兩倶不成過。於正理更加不定失。而 T2251_.64.0117b07: 判爲牛角無優劣。然正理破之非也。彼 T2251_.64.0117b08: 意云。若約因明量云。除四大餘一切有爲 T2251_.64.0117b09: 法隨應倶有因。互爲果故。如四大。如無爲 T2251_.64.0117b10: 法。此因不遍有法法與隨相。故是一分兩 T2251_.64.0117b11: 倶不成。若依正理師。改因言同一果故宗 T2251_.64.0117b12: 喩如上。此因亦不遍有法法與隨相。故過 T2251_.64.0117b13: 失同前。此理若有。而云通異品。辨不定失。 T2251_.64.0117b14: 誤之甚矣。次取變礙色例成立。若約因明 T2251_.64.0117b15: 者。何以彼例得遮因明過。故寶疏釋竝非 T2251_.64.0117b16: 也。光師約性相取彼例似是。然未盡善。
T2251_.64.0117b25: 成有對造色與有對造色無倶有因義。何 T2251_.64.0117b26: 婆沙云有互爲果義。又正理。顯宗常談展 T2251_.64.0117b27: 轉互爲因。而偏立同一果義故。又婆沙十
T2251_.64.0117c03: 有義相隨順義是倶有義。如是中全無互爲
T2251_.64.0117c09: 例餘。如前所引論示法。此中初四大一類 T2251_.64.0117c10: 擧自類相望准顯餘一切。後二類説異類 T2251_.64.0117c11: 以影彰餘異類。然於頌文爲顯能所因果 T2251_.64.0117c12: 別點於言。長行爲顯互爲因果置與言。 T2251_.64.0117c13: 是相違義言與非爲與義。次下云更互。故 T2251_.64.0117c14: 舊論曰。心於隨心法。隨心法於心。有爲相
T2251_.64.0117c17: 義。故正理亦爾。顯宗約一果而亦同之。結 T2251_.64.0117c18: 云是則倶有因。彼簡互爲果
T2251_.64.0117c23: 如此義一切有爲如理皆成。光記釋所應 T2251_.64.0117c24: 示五類。未大足何
T2251_.64.0117c27: 攝在難云。法與隨相非互爲果應非倶有 T2251_.64.0117c28: 因所攝。何云遍攝。通云。然法望隨相爲倶 T2251_.64.0117c29: 有因。故依此義。此倶有因中應辨攝。初與 T2251_.64.0118a01: 相違義。次下爲與義各別。舊論曰。倶有爲因 T2251_.64.0118a02: 若離更互爲果。謂法於隨相爲倶有因。隨
T2251_.64.0118a05: 爲果爲倶有因過。此中應辨句勸通釋於 T2251_.64.0118a06: 彼。圓暉依之。是迷之甚。婆沙中有部於何 T2251_.64.0118a07: 立互爲果義。復若破互爲果爲論主據何 T2251_.64.0118a08: 義。若言破置顯依經部。此義不然。以不 T2251_.64.0118a09: 擧經部故寶疏辨差別者似得。而此中應 T2251_.64.0118a10: 辨句入下甚非也。辨所攝句故。有人引正
T2251_.64.0118a15: 彼應更辨。今辨具義。天地殊別
T2251_.64.0118a18: 等。以時是總名故。更有何所等。違文者。 T2251_.64.0118a19: 長行唯牒由時故。光師等不通時者爲正。 T2251_.64.0118a20: 問。若爾果言亦攝一切。何更言等。答。雖 T2251_.64.0118a21: 總攝。而於果中有別名一果。今標別果。 T2251_.64.0118a22: 故更等之。問。舊論長行但牒果而釋三 T2251_.64.0118a23: 果。今何加牒等。答。今隨義加等。舊論直 T2251_.64.0118a24: 擧頌竝無妨
T2251_.64.0118b02: 初叙倶有因多少。後辨倶有法因非因差別。 T2251_.64.0118b03: 此則初也。此中初叙正義。後擧異説破。於 T2251_.64.0118b04: 中有四。初擧異説。二破以違宗失。三有説 T2251_.64.0118b05: 以不誦通。四毘婆沙師正於餘師誦文。是
T2251_.64.0118b24: 非與有身見爲因。謂除過去現在見苦所 T2251_.64.0118b25: 斷ノ隨眠ト及彼相應苦諦。除過去現在見集 T2251_.64.0118b26: 所斷ノ遍行ノ隨眠ト及彼相應苦諦。除未來有 T2251_.64.0118b27: 身見相應苦諦。除未來有身見生老住無常
T2251_.64.0118c08: 相應法五字。於源本無之。然迦濕彌羅諸
T2251_.64.0118c11: 説。理決定故。現行品類足亦全如加増。故今 T2251_.64.0118c12: 言彼文必應作如是誦。必應言源本無之 T2251_.64.0118c13: 分明也。或應下設不作如是誦。準第六卷
T2251_.64.0118c20: 見與相應四相所依白雪矣。彼文必等。舊 T2251_.64.0118c21: 倶舍曰彼師。其義穩暢。今論意汝彼文必 T2251_.64.0118c22: 應作如是及彼相應法誦。其義不異也
T2251_.64.0118c25: 釋第二句。初列法。二如是下釋義有三。初 T2251_.64.0118c26: 標立。二所由。三別通得妨。此中由倶有 T2251_.64.0118c27: 因故成因者。夫因者廣通六因。諸有爲法 T2251_.64.0118c28: 隨應皆是因果法。於中如法與四相由倶 T2251_.64.0118c29: 有因以成自因義。如下八對法非由倶有 T2251_.64.0119a01: 因以成因。由餘同類因等以成自因義。由 T2251_.64.0119a02: 故聲是第五轉也。上因言是能成倶有因。下 T2251_.64.0119a03: 因字所成自因。然麟云。上因字是因由所以 T2251_.64.0119a04: 之因。下因字是因縁之因。謂若由倶有之理 T2251_.64.0119a05: 得成因者。必是同時故言必是倶有者。誤 T2251_.64.0119a06: 之甚矣。八對中。第一對本法由隨相不生住 T2251_.64.0119a07: 異滅故。第二對此本法之隨相自類相對無 T2251_.64.0119a08: 倶有非倶有因。隨相唯相一法故。如論第
T2251_.64.0119a11: 此諸隨相自類相對亦如第二對。第五對 T2251_.64.0119a12: 質礙造色各其體極微各別不藉彼力。故非
T2251_.64.0119a15: 眼根等有多極微倶生展轉爲倶有因。評 T2251_.64.0119a16: 曰。不應作是説。如前説者好。所以者何。 T2251_.64.0119a17: 同一果義是倶有因義。彼非同一果故。第 T2251_.64.0119a18: 六對散七支無表同類相望非倶有因。無一 T2251_.64.0119a19: 果等義故。定道戒隨心轉餘云少分。第七 T2251_.64.0119a20: 對雖四大共造所造色。各極微各別非一果 T2251_.64.0119a21: 等。謂水大造水色不造火等色故。第八 T2251_.64.0119a22: 對雖倶生法倶得以倶有因。而亦有前後 T2251_.64.0119a23: 以不定故。非必一果等故除之。通妨文此
T2251_.64.0119a26: 矣。何者今總約類分別以非得中倶起爲因 T2251_.64.0119a27: 餘非也。於得中不定故不倶有因。得一法 T2251_.64.0119a28: 中有三別。謂前後倶故三箇或。然令前可
T2251_.64.0119b04: 力故持一物。又證正理文非也。彼以五因 T2251_.64.0119b05: 釋心隨相非心倶有因。此多非彼果故因外 T2251_.64.0119b06: 更説非一果因。何多非彼果故因令同此非 T2251_.64.0119b07: 一果。麟云。此即通前七對無一果義。第八得 T2251_.64.0119b08: 與所得以不定故。論別明之。又上八對於 T2251_.64.0119b09: 十因。前之四對第六對皆具七因。但無果等 T2251_.64.0119b10: 三。第五一對有時等四。無善等三及果等 T2251_.64.0119b11: 三。如色聲通三性。香等唯無記故。第七對 T2251_.64.0119b12: 亦爾。第八得與所得雖有同性然時不定。 T2251_.64.0119b13: 由此或前或後偶然相濫故
T2251_.64.0119b22: 定爲果故。若不爾何不云宗因。而上總説 T2251_.64.0119b23: 因果相。倶有下別叙倶有因。光寶等隨現 T2251_.64.0119b24: 論因明文。而解釋竝皆非也
T2251_.64.0119b29: 但云相似。若如所言頌示所似法耳。豈有
T2251_.64.0119c03: 汚諸法爲遍行因。可思之
T2251_.64.0119c06: 無有諍。但色與四蘊相望有異説。第一説 T2251_.64.0119c07: 色心互爲同類因。與第四説相返。第二説 T2251_.64.0119c08: 四蘊勝色劣。勝非劣因。劣爲勝因。勝劣相 T2251_.64.0119c09: 對。色是心因。非心爲色因。色爲心因。以勝 T2251_.64.0119c10: 爲劣因故。心非色因。第三説心勢力強故 T2251_.64.0119c11: 爲色同類因。色勢力劣故非四蘊因。後三説 T2251_.64.0119c12: 雖有少異唯色與心差別。故舊論唯擧一 T2251_.64.0119c13: 有餘師。彼云。色是無記。於五蘊中四蘊非 T2251_.64.0119c14: 色同類因。餘師説如是。問。婆沙。正理。顯宗
T2251_.64.0119c17: 有餘更無評説。前説爲正誰疑。故正顯倶
T2251_.64.0119c21: 依寶師。又定賓師判談爲是。指要文引。寶
T2251_.64.0119c24: 等諸論約善不善無記。今依婆沙故
T2251_.64.0119c27: 餘位阿部等及餘身。第二與同位異位非與 T2251_.64.0119c28: 異身。第三此身凝位與此身凝位餘身凝。唯 T2251_.64.0119c29: 與同位非與異位。第四此身凝位與此身 T2251_.64.0120a01: 十位餘身十位爲因。總非自他前位。第
T2251_.64.0120a05: 中云除前位。餘身中云若。又但言一一
T2251_.64.0120a08: 有果故。理不爾。而擧評家意云。有師言。 T2251_.64.0120a09: 前生十位一一皆與後生十位各自類色爲
T2251_.64.0120a12: 反破正理破云。豈令初位色必有此同類 T2251_.64.0120a13: 因及果。亦有餘因果故。此論非評家爲是。 T2251_.64.0120a14: 故光寶非也
T2251_.64.0120a21: 因ト増上。今擧初等後。問。譬喩者以違發
T2251_.64.0120b01: 圓滿同類因。唯説前生與後生果爲同類
T2251_.64.0120b04: 因等。於義亦闕。不説過去有因果故。若 T2251_.64.0120b05: 如前説通攝本論所説。前生與後生法。及 T2251_.64.0120b06: 説過去爲現未因。現在但爲未來因義。未 T2251_.64.0120b07: 來何故無同類因。彼無前後次第故。雜心
T2251_.64.0120b10: 去後生及現在自分因。亦説彼未生。未生者 T2251_.64.0120b11: 謂未來。如是前生後生因當知過去現在於 T2251_.64.0120b12: 未來自分因。未來於未來無自分因無前
T2251_.64.0120b20: 脱落。故成因三字爲剩。然不可妄改。舊倶 T2251_.64.0120b21: 舍同之。彼云。前已生前根於後生善根及與 T2251_.64.0120b22: 彼相應法。於自部自界。由同類因成因。蓋 T2251_.64.0120b23: 鮮本後人依發智改之。梵本如今。今舊同 T2251_.64.0120b24: 爾故。而梵本錯矣實如發智好焉
T2251_.64.0120b27: 是。二世者過去現在。過去對過去自世前 T2251_.64.0120b28: 後。對現在自他世前後。過去對未來。現在 T2251_.64.0120b29: 對未來。亦自他。等者等不善無記。亦等 T2251_.64.0120c01: 諸相應法。問。此文豈非發智要略。故彼云。 T2251_.64.0120c02: 過去善根與未來現在自界善根及相應法。 T2251_.64.0120c03: 爲同類因。現在善根與未來自界善根及相 T2251_.64.0120c04: 應法爲同類因。如善根不善無記根亦爾。
T2251_.64.0120c09: 之失。故論主釋義。舊論云。如此若過去於過 T2251_.64.0120c10: 去現在。若過去現在於未來應説如此。又 T2251_.64.0120c11: 挍前引雜心。問。未來無前後。故未來與 T2251_.64.0120c12: 未來非因理應爾。未來與現在過去何故 T2251_.64.0120c13: 非同類因。解云。未生法非與未生爲同 T2251_.64.0120c14: 類因。故論言前生。已簡別訖。問過去前生 T2251_.64.0120c15: 與過去後生爲因。準例於現中前亦爲後 T2251_.64.0120c16: 因。何故諸論不説。解云。現在一刹那於現 T2251_.64.0120c17: 中無。故正理論曰現在但爲未來因
T2251_.64.0120c20: 見爲同類因。而未來身見故於未來有同 T2251_.64.0120c21: 類因之證。答意正義家不誦及彼言。故身 T2251_.64.0120c22: 見之相應法不取身見體故無妨也。正理 T2251_.64.0120c23: 通云。是誦者失。文無此言。彼論但言除未 T2251_.64.0120c24: 來有身見相應法苦諦無及彼言。設有如是 T2251_.64.0120c25: 言。準義應知謬
T2251_.64.0120c28: 修九地聖道。然於中亦有差別。言然唯得
T2251_.64.0121a02: 無漏道展轉相望一一皆與九地爲因。謂四 T2251_.64.0121a03: 靜慮及三無色未至中間是名九地。餘無等 T2251_.64.0121a04: 引非猛利故。皆不能發無漏聖道。九地道 T2251_.64.0121a05: 諦展轉爲因。所以者何。此非繋地故。非諸 T2251_.64.0121a06: 地愛執爲已有故。由是道諦雖地不同展 T2251_.64.0121a07: 轉爲因。同種類故。然非一切爲一切因。與 T2251_.64.0121a08: 誰爲因。謂等勝果。加行生故。非爲劣因。初
T2251_.64.0121a18: 寶疏以喩爲別因者非也。頌疏意如次爲
T2251_.64.0121a23: 彼爲因。成展轉爲同類因
T2251_.64.0121a29: 至。時。不時解脱ヲ爲六。此各初鈍。後利。 T2251_.64.0121b01: 如次三道各有二。與等ト勝トカ爲因。故初 T2251_.64.0121b02: 六四二。後各擧利。非利與鈍因。以勝不 T2251_.64.0121b03: 劣因。故。隨法非信解因。餘亦例爾。故唯三 T2251_.64.0121b04: 二一也
T2251_.64.0121b07: 九品各後後勝。故約道判勝劣。不由地上 T2251_.64.0121b08: 下。如上地見道與下地修道無學道爲因。 T2251_.64.0121b09: 上地下下品道與下地中上等爲因。上地鈍 T2251_.64.0121b10: 根道與下地利根道爲因。竝是劣與勝因 T2251_.64.0121b11: 非勝爲劣因。論主立二因通難。謂見下唯 T2251_.64.0121b12: 釋因増上略由根。鈍利相對前具説故。此 T2251_.64.0121b13: 一段光記爲勝
T2251_.64.0121b16: 爲思慧因。無修慧故。色界聞慧爲聞慧修
T2251_.64.0121b19: 倶有等。若言聞所成慧。但目於慧。思修準 T2251_.64.0121b20: 釋可知。此意。頌釋倶但言聞所成等。慧言 T2251_.64.0121b21: 無一。故通渉。今云。設雖言慧何可局慧。 T2251_.64.0121b22: 必有倶有。如淨慧隨行故。舊論具有慧
T2251_.64.0121b25: 思所成而極寂靜。似修慧故名修所成。以 T2251_.64.0121b26: 可視已
T2251_.64.0121b29: 界有思無修。色界有修無思。異地相望又 T2251_.64.0121c01: 不爲因。如何乃言思與修慧爲同類因耶。 T2251_.64.0121c02: 源信正文亦同之。有人云。然泰云。正理論
T2251_.64.0121c05: 於色界有修所成無思所成。然世間法唯 T2251_.64.0121c06: 自界爲同類因。前説自部自地爲因。依有 T2251_.64.0121c07: 漏故。如何彼説思爲修因。有作是釋。即於 T2251_.64.0121c08: 欲界有勝方便所攝善根。雖思所成而極 T2251_.64.0121c09: 寂靜。似修慧故名修所成。思爲彼因説亦 T2251_.64.0121c10: 無過。有餘師釋。得盡智時所修欲界思所 T2251_.64.0121c11: 成法是阿羅漢修慧果故似修慧。故名修所
T2251_.64.0121c14: 見之。意未思之。致如是誤。如彼有餘師 T2251_.64.0121c15: 於欲界立相似修惠。今論不許之。夫圓暉 T2251_.64.0121c16: 釋此論。何偏可依有餘師。又圓暉自云欲 T2251_.64.0121c17: 界無修散地故。豈爲依有餘師。彼圓暉聞 T2251_.64.0121c18: 思修一具相對。故偶然此誤來矣
T2251_.64.0121c22: 何故如是。上界寂靜歛心。思量則與禪定 T2251_.64.0121c23: 修惠相應。故無思惠
T2251_.64.0121c26: 以影顯故
T2251_.64.0121c29: 此有十四。謂依根本四靜慮生有差別故。 T2251_.64.0122a01: 依初靜慮有二化心。一欲界攝。二初靜慮。 T2251_.64.0122a02: 第二靜慮有三化心。二種如前。加二靜慮。 T2251_.64.0122a03: 第三有四。第四有五。謂各自ト下ト如理
T2251_.64.0122a06: 因。今論説遮顯表
T2251_.64.0122a09: 等勝等言如是義此中有三重問答。初明 T2251_.64.0122a10: 已生勝法非未生劣法因。因果前生等雖成 T2251_.64.0122a11: 勝劣不順故。謂前勝智後劣忍故。此答中 T2251_.64.0122a12: 有別總。初別依苦智苦忍。後明一切勝劣 T2251_.64.0122a13: 不順。影顯下兩重通一切法。第二重明
T2251_.64.0122a16: 勝法非後已生劣法因。此與第一問答未 T2251_.64.0122a17: 生已生爲異耳。此中明得。準知前二重亦 T2251_.64.0122a18: 如是
T2251_.64.0122a23: 起勝無漏現在前故。彼應簡此。今破正 T2251_.64.0122a24: 理云。此論説退上果無間現下果。對退説 T2251_.64.0122a25: 現前故。如練根者。待練根初後辨勝劣。 T2251_.64.0122a26: 豈可得對退時
T2251_.64.0122a29: 倶有因。若心心所。若色不相應等不定。是定
T2251_.64.0122b03: 心所與心及心所之相應因
T2251_.64.0122b07: 故。三事故無一刹那二心倶生。前心不待 T2251_.64.0122b08: 後心。一切諸法自性不自顧。色心不相應行
T2251_.64.0122b11: 展轉力持而得生故。更互相應。一身二心不 T2251_.64.0122b12: 竝起。故無相應義
T2251_.64.0122b19: 各異。何勞別問。諸識所依ハ依性雖同。而類 T2251_.64.0122b20: 別故。若爾何故知同依言惟就倶生刹那依 T2251_.64.0122b21: 義説眼識等同一所依。非就長時種類依 T2251_.64.0122b22: 義説諸眼識同一所依。又無間依種類同故 T2251_.64.0122b23: 應眼等識爲相應因。是故頌中應如是簡 T2251_.64.0122b24: 謂心心所同時同依故。彼釋中自攝二義。 T2251_.64.0122b25: 謂若眼識用此刹那眼根爲依。乃至廣説。 T2251_.64.0122b26: 頌中既缺同時之言。如何得知此同依者 T2251_.64.0122b27: 非一種類是一刹那。若謂釋中攝故無過。 T2251_.64.0122b28: 應所造頌不説同依但説相應因決定心心 T2251_.64.0122b29: 所。又相應言足遮諸難。非時ト依ト異可有
T2251_.64.0122c05: 言似能依。而寄能依顯所依一。以言意 T2251_.64.0122c06: 根故。舊論云。意識及意識相應法依義亦爾」
T2251_.64.0122c09: 初辨二因差別。後是故下結二因不同。此二 T2251_.64.0122c10: 因有寛狹。相應因唯心心所。倶有因通一切 T2251_.64.0122c11: 有爲。故有二句。有相應因即倶有因。心心所 T2251_.64.0122c12: 是。有倶有因非相應因。餘色不相應法是。 T2251_.64.0122c13: 雖如是體有不同。今欲辨同心心所爲體 T2251_.64.0122c14: 而義有別。是故六因於體有不同。婆沙十
T2251_.64.0122c17: 有爲法。同類因謂一切過去現在法。遍行因 T2251_.64.0122c18: 謂一切過去現在遍行隨眠及彼相應倶有 T2251_.64.0122c19: 法。異熟因謂一切不善及善有漏法。能作因
T2251_.64.0122c22: 可簡。此中互爲果者。正理標有餘師。擧 T2251_.64.0122c23: 此論義。此論同雜心。甘露故。而衆賢懷猶 T2251_.64.0122c24: 預。何者。前已彈斥之。今亦擧故。然顯宗第
T2251_.64.0122c27: 光記二釋。初約五義作用。後約心心所體。 T2251_.64.0122c28: 二義相望前釋爲勝。然竝非也。此喩説文故
T2251_.64.0123a02: 略喩不説而云由五平等立相應因。其中 T2251_.64.0123a03: 闕一。餘不得有。約五義平等。光記順彼。 T2251_.64.0123a04: 答。彼約法。今依喩。綴文異耳義不相應。 T2251_.64.0123a05: 是故極成互爲因義者。此則竝結上二差 T2251_.64.0123a06: 別。雖其體同心心所。由如是義有差別故。 T2251_.64.0123a07: 極成相應倶有二因各互成爲因義。故舊論
T2251_.64.0123a10: 焉
T2251_.64.0123a13: 遍行自界地五部故。此十一皆得遍行名。
T2251_.64.0123a16: 爲因遍生五部染法。依此三義立遍行名」
T2251_.64.0123a19: 義。寶疏。圓暉。泰疏爲是。然光記意爲二因。 T2251_.64.0123a20: 一爲遍因故。二爲五部染法因故。今云。違 T2251_.64.0123a21: 文理。遍五部外何有通因義。是違理失。以 T2251_.64.0123a22: 述釋故更別建立後在之。若別因何不彼 T2251_.64.0123a23: 前。是違文失
T2251_.64.0123a28: 對修斷因唯修言諸染汚。明知聖人修惑不 T2251_.64.0123a29: 出此中。下二句光記云同文故來。準婆沙 T2251_.64.0123b01: 等中亦具引非必可爾。準修斷不言修所 T2251_.64.0123b02: 斷法所惑異熟果。一切異熟皆是見惑所惑。 T2251_.64.0123b03: 以顯示見所斷惑強。如是多文及句逗分。同
T2251_.64.0123b14: 未見文。按今譯施設論梵本闕第一卷。若 T2251_.64.0123b15: 闕文
T2251_.64.0123b20: 謂彼初起不善思有二種因。一已斷。二未斷。 T2251_.64.0123b21: 彼論但依未斷因説。復次彼依不善因説。 T2251_.64.0123b22: 故不相違。謂彼初起不善思有二種因。一不
T2251_.64.0123b27: 義。謂有餘師説。一切果皆名異熟。彼亦應 T2251_.64.0123b28: 許異熟因體攝一切因。唯言爲令勿同如
T2251_.64.0123c09: 敗種非貞實。雖有水潤不能結果。二義 T2251_.64.0123c10: 都闕。其無漏力強故。如貞實種。而無水潤 T2251_.64.0123c11: 沃。唯貞實一義闕水潤一義。餘法貞實種而
T2251_.64.0123c15: 法差別。何不判別耶。又麟記云。餘法具
T2251_.64.0123c20: 既非繋地。如何能招繋地異熟。何縁無記不 T2251_.64.0123c21: 招異熟。由力劣故。如朽敗種。餘善不善 T2251_.64.0123c22: 能招異熟。如有水潤諸眞實種。彼無漏無 T2251_.64.0123c23: 記次第。故喩況亦潤實次。此論無記無漏次。 T2251_.64.0123c24: 故喩亦實潤次。當對挍得旨勿纒邪義
T2251_.64.0124a02: 次所生果爲異熟。是依士釋
T2251_.64.0124a06: 異熟。熟有二種。一者同類。二異類。同類熟 T2251_.64.0124a07: 者。即等流果。謂善生善。不善生不善。無記 T2251_.64.0124a08: 生無記。異類熟者。即異熟果。謂善不善生無 T2251_.64.0124a09: 記果。此無記果從善不善異類因生。故名 T2251_.64.0124a10: 異熟。準之非謂餘五因皆名同類熟言等 T2251_.64.0124a11: 流果。以等流果唯同類遍行二因引故。故正
T2251_.64.0124a14: 是果異名。亦無有失。何今通餘五因而 T2251_.64.0124a15: 破彼耶。答。約全同類遍行感等流果。然 T2251_.64.0124a16: 同類熟義五因隨應有之。故不相違。又果 T2251_.64.0124a17: 異名者。今破云不爾。果名熟由具二義。若 T2251_.64.0124a18: 不具不得熟名
T2251_.64.0124a22: 義也。簡長途果標以熟果。相續等者。前論
T2251_.64.0124a25: 有無間生果功能。由此下述自義結破
T2251_.64.0124b01: 無三蘊共感。答。受想識三蘊隨應必倶起 T2251_.64.0124b02: 故。問此中一果者其相如何。答。十八界 T2251_.64.0124b03: 中除聲及無爲餘隨應是異熟生。今初門所 T2251_.64.0124b04: 得本法爲一果。第二門善不善身語業當感 T2251_.64.0124b05: 果也。餘準知
T2251_.64.0124b08: 故簡云初靜慮。於上二界無有不善。故特 T2251_.64.0124b09: 云善。爲顯散位云非等引。非等引故無定 T2251_.64.0124b10: 道隨轉色。是故但受想行蘊四蘊。故婆沙十
T2251_.64.0124b15: 曰。如是總有九異熟因。謂三界中如數次 T2251_.64.0124b16: 第三四二種品類差別
T2251_.64.0124b19: 初釋非也。後釋唯云生等。前五蘊共感論文 T2251_.64.0124b20: 云生等唯四相。以別非四相故。若爾不取
T2251_.64.0124c02: 陀。亦言尼拘屡陀。又云尼倶盧陀。皆一也。 T2251_.64.0124c03: 舊譯云無節。一云縱廣樹也。又法蘊足第六
T2251_.64.0124c06: 云。攝云似此方柳非正翻柳。古譯云柳謬
T2251_.64.0124c13: 故
T2251_.64.0124c16: 同時因果。故云無倶。後簡同類遍行刹那因 T2251_.64.0124c17: 果。故言非無間。由次下辨所由。光記大有 T2251_.64.0124c18: 兩釋。初以刹那爲未來生相法。後異熟因 T2251_.64.0124c19: 由後念助力義。此有三釋。初總辨。次分利 T2251_.64.0124c20: 鈍。後刹那與無間相違釋也。今云。後義三 T2251_.64.0124c21: 釋竝非也。所感果由無間力。何云異熟因
T2251_.64.0124c24: 所引故。初釋爲善。有人取第二非也。約果 T2251_.64.0124c25: 中簡同類遍行感等流同類果。故云感異類 T2251_.64.0124c26: 果。如前引婆沙説。寶爲正。光記亦云非倶 T2251_.64.0124c27: 無間非也。因果性三世諸行云相續。辦者正 T2251_.64.0124c28: 理顯宗亦爾也。韻會反寛切。音辨。説文致力 T2251_.64.0124c29: 也。集韻具也。異於從言作辯判別之辯辨 T2251_.64.0125a01: 辦也
T2251_.64.0125a09: 倶舍。謂無爲雖無有六因五果。而自體爲 T2251_.64.0125a10: 能作因如擇滅。亦爲離繋果如三無爲。如
T2251_.64.0125a18: 我等於義已不違。何偏可質之。故基法師
T2251_.64.0125a25: 色者彼亦無常。無常因無常縁所生諸色云 T2251_.64.0125a26: 何有常。如是受想行識無常。若因若縁生 T2251_.64.0125a27: 諸識者彼亦無常。無常因無常縁所生諸識 T2251_.64.0125a28: 云何有常。今上能生因縁無常故於常法無 T2251_.64.0125a29: 有因縁。下因縁所生皆無常。因縁所生中亦 T2251_.64.0125b01: 無有無爲。然光記下句云同文故來。不可 T2251_.64.0125b02: 也
T2251_.64.0125b06: 惱及後有。如能生種子。生即種持業釋是依 T2251_.64.0125b07: 主意也。次過去已起隨眠種子所生現在種 T2251_.64.0125b08: 子。謂已起隨眠ヨリ生ル之種。亦依主意。文中 T2251_.64.0125b09: 云所生故。後唯爲現在種子。此能生力爲 T2251_.64.0125b10: 生種。是三義竝非也。初分過現失。而爲依 T2251_.64.0125b11: 主之失。次亦爲過現種失。而爲能所生失。
T2251_.64.0125b14: 不更生。説名擇滅。已云及二法全別。現 T2251_.64.0125b15: 在現行爲已起隨眠。現在種子能生未來後 T2251_.64.0125b16: 後煩惱等種子爲生種然有人光記第二釋 T2251_.64.0125b17: 順舊論者非也。過去舊論無故。光所生言 T2251_.64.0125b18: 顯依主。豈可順及言。釋滅位。光記三釋。第 T2251_.64.0125b19: 一似是而爲一物非也。後二釋穿説不可 T2251_.64.0125b20: 依也
T2251_.64.0125b23: 曰。此中後苦不更生。由隨眠惑滅壞生縁 T2251_.64.0125b24: 不具故此法得成。於中般若無功能。説此
T2251_.64.0125c02: 常住。然爲常住。非有義是自然不由造作 T2251_.64.0125c03: 故。故云無爲名。唯無別實體也。寶疏爲論 T2251_.64.0125c04: 主。是勝也
T2251_.64.0125c07: 所執云何先時已有諸法無生。光師唯以何 T2251_.64.0125c08: 者二字爲徴非也。不順非造不生結也
T2251_.64.0125c16: 釋也
T2251_.64.0125c19: 如是有義爲無爲。不可彼過未非有即説
T2251_.64.0125c24: 等此惡事有善事非有。此善有災横非有。於
T2251_.64.0126a08: 妙。所謂捨一切有餘。一切愛盡無欲滅盡
T2251_.64.0126a13: 謂惛沈。言文雖差別而體無異。次餘苦 T2251_.64.0126a14: 下明後不續。由衆苦斷故。後未來苦不相 T2251_.64.0126a15: 續。現未各別。結上二言此極等。次謂捨 T2251_.64.0126a16: 下合釋涅槃。上唯説苦斷。故今以彼則示
T2251_.64.0126a21: 爲是。後二甚鑿矣。寶疏未撿經本。誤解 T2251_.64.0126a22: 釋當擇焉
T2251_.64.0126a27: 同第二。不生爲擇滅。寶大同第三。神泰大 T2251_.64.0126a28: 問第二。今云第一爲正。後二全非也。若 T2251_.64.0126a29: 不爾只言何意故説依此應不加無生言。 T2251_.64.0126b01: 此即無生故言依此無生。有部意本有實物 T2251_.64.0126b02: 無爲。有彼故令諸法不生。是則此擇滅無生 T2251_.64.0126b03: 與彼諸法不生所依。故云依此無生。舊論
T2251_.64.0126b08: 七轉無功能。此順舊論云我等見此義與 T2251_.64.0126b09: 理不相應。今案。依今論云第七轉聲無功 T2251_.64.0126b10: 能。此意第七不必別體。亦有同體第七。故
T2251_.64.0126b16: 名滅。婆沙百七十四音釋云。摩訶般涅槃 T2251_.64.0126b17: 此云大滅度
T2251_.64.0126b28: 沙等中。施設論。發智論等皆呼稱經。今亦 T2251_.64.0126b29: 如是矣
T2251_.64.0126c04: 法。彼意説有因法。無因法
T2251_.64.0126c07: 腹下白不反哺者謂之鴉鳥。古有鴉經占 T2251_.64.0126c08: 吉凶。南人喜鵲惡鴉。北人反之。又與鵶 T2251_.64.0126c09: 同
T2251_.64.0126c12: 力似彼故爲名
T2251_.64.0126c15: 工巧三。故言於中
T2251_.64.0126c18: 問者。此甚誤也。一頌有情言成唐捐故。二 T2251_.64.0126c19: 唯局有情言此答。若屬問於所長養下何不 T2251_.64.0126c20: 言唯局異熟。三違正理。顯宗。彼云。若爾則 T2251_.64.0126c21: 應非有情數亦是異熟。爲欲簡彼説有情 T2251_.64.0126c22: 言。唯於有情有異熟故。若爾於彼有情數 T2251_.64.0126c23: 中長養等流應是異熟。又爲簡彼説有記 T2251_.64.0126c24: 性。四舊論衆生與有記生各別牒釋故
T2251_.64.0126c27: 彼論者。遍行因唯自地故云地。簡同類因 T2251_.64.0126c28: 自部不遍五部云但。而唯染十一遍支不 T2251_.64.0126c29: 兼善無記。故言但染。等是齊等。地等與染 T2251_.64.0127a01: 相違釋。由言長流相似。若光記。由言但 T2251_.64.0127a02: 蒙地。等言齊等義釋同故
T2251_.64.0127a05: 因此智苦集次第盡。故名永離滅。即是擇
T2251_.64.0127a08: 分明以滅釋盡。以擇釋惠。由惠之盡法。別 T2251_.64.0127a09: 體依主。光三義第三爲正。寶疏亦同光第 T2251_.64.0127a10: 三。古今迷國訓爲別解非也
T2251_.64.0127a14: 目世善定與無貪等諸白淨法相應起故。 T2251_.64.0127a15: 無漏定謂出世定。愛不相應故
T2251_.64.0127a20: 因但不障故通果後。今云。此論於一切有 T2251_.64.0127a21: 爲法中唯除前已生有爲法。其餘皆名増上 T2251_.64.0127a22: 果。所以者何。前生對後是因非果故除之。
T2251_.64.0127a26: 果。謂後生諸法是前法増上及増上果。前生 T2251_.64.0127a27: 諸法是後法増上非増上果。未來諸法是過 T2251_.64.0127a28: 現法増上及増上果。過現諸法是未來法増上 T2251_.64.0127a29: 非増上果。未來現在法是過去法増上及増 T2251_.64.0127b01: 上果。過去諸法是未來現在法増上非増上
T2251_.64.0127b06: 義守株之至矣。夫餘之言對所除法之辭。 T2251_.64.0127b07: 非必對自辭。上論直説因體。故但云除自 T2251_.64.0127b08: 餘法。今前後相對除前因取餘所生。故約 T2251_.64.0127b09: 前後云餘。以據増上果婆沙故。下論具除 T2251_.64.0127b10: 前生及自性。何令文一判。又有人論云之
T2251_.64.0127b13: 餘有爲餘位云之。光記釋義故云名増上。 T2251_.64.0127b14: 非彼之字釋。舊論云名増上。嗚呼見書者。 T2251_.64.0127b15: 如是僻見可悲可愼矣
T2251_.64.0127b19: 與一刹那果。同類遍行因。現在取果。過去現 T2251_.64.0127b20: 在與果。一刹那取果。多刹那與果。取多刹那 T2251_.64.0127b21: 果與多刹那果。異熟因現在取果。過去與 T2251_.64.0127b22: 果。一刹那取果。多刹那與果。取多刹那果 T2251_.64.0127b23: 與多刹那果。能作因有兩説。略如光引。光 T2251_.64.0127b24: 記初釋爲善。正理破有餘師
T2251_.64.0127b28: 今論依雜心約有所縁無所縁。婆沙十八
T2251_.64.0127c02: 所縁名寛。何局不相應者非也
T2251_.64.0127c12: 故有與有取。倶句攝。唯最後一刹那得親能 T2251_.64.0127c13: 與果。故偏説。第二解。總餘善與果。而唯説 T2251_.64.0127c14: 得。故應最後得。已上二解諾以救釋。第三 T2251_.64.0127c15: 義。總過去所捨得云前得。通三世故爲顯 T2251_.64.0127c16: 過去特言前。是反破。泰疏云。第三安慧論師
T2251_.64.0127c21: 正理師未曉其旨。謂敵婆沙返加彈斥。誤 T2251_.64.0127c22: 之甚。光寶之輩未曉能所破。妄云云。竝不
T2251_.64.0127c26: 云所有善法非也。下徴之
T2251_.64.0127c29: 退欲界離欲。今按。應如正理作退離 T2251_.64.0128a01: 欲。今文隣行亂寫。此亦初擧雜心。後論主
T2251_.64.0128a05: 所捨不善得。正理亦有彈斥。竝準前應知。 T2251_.64.0128a06: 問。最後所捨得。何一法是兩單句。解云。 T2251_.64.0128a07: 以時別故。謂第一句斷善終故。唯有正取 T2251_.64.0128a08: 無與。不續後斷善故。第二句續善時故。前 T2251_.64.0128a09: 所捨善得有與力無取果。以前己取不善 T2251_.64.0128a10: 故
T2251_.64.0128a13: 住過去所捨有覆無記得。第三句者。未離有 T2251_.64.0128a14: 頂善。於所餘位
T2251_.64.0128a20: 雖名言有寛狹。其事不異。依婆沙略示 T2251_.64.0128a21: 其四句。善四句者。第一如今。第二句不善 T2251_.64.0128a22: 無記心ノ無間ニ善心現在前。即住過去所間 T2251_.64.0128a23: 善心。第三句善心相續無間斷位。第四句 T2251_.64.0128a24: 除前相。不善四句。第一句不善心ノ無間ニ善 T2251_.64.0128a25: 無記心現前。第二句與上相違。準前第二 T2251_.64.0128a26: 句。第三句不善心相續無間斷位。有覆 T2251_.64.0128a27: 無記四句。第一句有覆無記心ノ無間ニ善不 T2251_.64.0128a28: 善無覆無記心現前。第二句第三句等準前。 T2251_.64.0128a29: 無覆無記心四句。第一句無覆無記心ノ無 T2251_.64.0128b01: 間ニ善染汚心現前。第二句第三句第四句 T2251_.64.0128b02: 準前可知
T2251_.64.0128b05: 五句中。初八字標四法。次二字二句辨因多 T2251_.64.0128b06: 少。第五句指四法體。除言餘生言竝四讀。
T2251_.64.0128b09: 上餘生四法。餘及者。色心心所不相應中。 T2251_.64.0128b10: 心心所餘即色不相應。及者。顯除相應上亦
T2251_.64.0128b13: 倶舍論法義卷第六終 T2251_.64.0128b14: T2251_.64.0128b15: T2251_.64.0128b16: T2251_.64.0128b17: T2251_.64.0128b18: 豐山寓學上陽沙門 T2251_.64.0128b19: 快道暭林常 記 T2251_.64.0128b20: 分別根品第二之五
T2251_.64.0128b23: 説。故所以言許。今之四縁有經説。故所以 T2251_.64.0128b24: 言説。即四阿含經説也。稽古云。見縁生初 T2251_.64.0128b25: 勝分法本經。唐譯分別縁起初勝法門經。然 T2251_.64.0128b26: 此經大乘所誦非今證也。婆沙十六曰。六因 T2251_.64.0128b27: 非契經説。契經但説有四種縁。況唐譯 T2251_.64.0128b28: 經曰餘處説。則最宜詳於四含。而經無文。 T2251_.64.0128b29: 蓋四阿含殘缺不可得而稽矣。次五句正 T2251_.64.0128c01: 出體。初後二縁以前六因顯示其體。謂 T2251_.64.0128c02: 有五因義。法即是因縁。有能作義。法即是 T2251_.64.0128c03: 増上故。中間兩種於六因全無其義用。故 T2251_.64.0128c04: 各別示其體相。光記云。此論同婆沙後師。 T2251_.64.0128c05: 今云爲勝。以等無間所縁兩種於因無其
T2251_.64.0128c09: 無有妨。寶疏以有作用無作用能作因差 T2251_.64.0128c10: 別。判婆沙兩説。然以前師相攝爲善。今云
T2251_.64.0128c14: 有力無力別。而立能作因者依不障義。是
T2251_.64.0128c19: 因。以成餘二モ因與縁名義別。必非謂餘
T2251_.64.0128c27: 又生等五因。光記兩釋。初爲因縁攝爲善。
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