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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0382a03: 論生上下地故。若爾此論亦是通上。總辨 T2251_.64.0382a04: 生上下地。又解。有漏生上不修下。無漏上
T2251_.64.0382a07: 漏今當説。得阿羅漢果時。或修九地善善 T2251_.64.0382a08: 有漏功徳。乃至或一地。若生欲界。得阿羅 T2251_.64.0382a09: 漢果。得盡智。所修九地善根。若生初禪。修 T2251_.64.0382a10: 八地。除欲界如是。乃至非想非非想處。即 T2251_.64.0382a11: 修彼地善。此文簡無漏一切地。而於有漏。 T2251_.64.0382a12: 論生上下。依此義。今論反顯無漏生上亦
T2251_.64.0382a15: 無量刹那善有爲法。此所修法。初刹那頃。是 T2251_.64.0382a16: 正得修。而非現在。在未來故。已云有爲。 T2251_.64.0382a17: 通漏無漏也
T2251_.64.0382a20: 所修是非。二若先下明能修是非。此言諸所 T2251_.64.0382a21: 言。顯通現未。是就未來得修。故云今得。 T2251_.64.0382a22: 就現在習修。故云今起。有現在前而不能 T2251_.64.0382a23: 修未來。故如是相對明此。光記擧定蘊文。
T2251_.64.0382a26: 已衰歇故。已受用故。已作事故。已與果故。復 T2251_.64.0382a27: 次已息故。勢力滅故。復次已得法現前受用
T2251_.64.0382b01: 復次作功徳起者。能修未來。非起曾得法
T2251_.64.0382b05: 非現在。如修未來初刹那頃。或有現在亦 T2251_.64.0382b06: 正修。如未曾得道現在前。或有非現在亦 T2251_.64.0382b07: 非正修。如道過去及未來已修已息。與此 T2251_.64.0382b08: 論不異也。此次有光記所引文。彼已分過 T2251_.64.0382b09: 去未來遮過去。而唯未來名修。準前文未 T2251_.64.0382b10: 來已修已息爲雙非句。是定非已修未來。必 T2251_.64.0382b11: 是未修未來。依是義彼答意言。得所退果 T2251_.64.0382b12: 時。所得上果有過去未來。過去已得不名 T2251_.64.0382b13: 修。未來未得上果名修。於此分別過未。以 T2251_.64.0382b14: 明示得與修差別。若不爾忽與前文相違。
T2251_.64.0382b25: 法敵對治道。斷治者。謂斷煩惱故修道。是
T2251_.64.0382b28: 法爲依。立此二爲斷煩惱。起能對治道 T2251_.64.0382b29: 故
T2251_.64.0382c03: 習。於未來世。必受樂報。多聞聖弟子眼見 T2251_.64.0382c04: 色。不取色相。不取隨形。好任其眼根之 T2251_.64.0382c05: 所趣向。常住律儀。世間貪憂惡不善法。不 T2251_.64.0382c06: 漏其心。能生律儀。善護眼根。耳鼻舌意根
T2251_.64.0382c11: 隨其好惡。從頭至足。觀見種種不淨充滿。 T2251_.64.0382c12: 謂此身中有髮毛爪齒塵網薄膚皮肉筋骨 T2251_.64.0382c13: 心腎肝肺大腸小腸脾胃髆糞腦及腦根涙汗 T2251_.64.0382c14: 涕唾膿血肪髓涎痰小便
T2251_.64.0382c17: T2251_.64.0382c18: T2251_.64.0382c19: T2251_.64.0382c20: 十七 T2251_.64.0382c21: 豐山寓居上陽沙門快道記 T2251_.64.0382c22: 智品第七之二
T2251_.64.0383a01: 盡智位徳。故云且。三何謂下問。四頌曰下頌 T2251_.64.0383a02: 答。五長行釋。長行中初正釋頌。後釋不共
T2251_.64.0383a08: 有四。光寶同爲五科。無大失。而不順列名 T2251_.64.0383a09: 四。又諸佛同異結前文不爾。故理亦不親 T2251_.64.0383a10: 也。初六句出體。次四句諸門分別。於中有
T2251_.64.0383a19: 非情境。與一切智皆不相違。恐於略説少 T2251_.64.0383a20: 功難悟。故復此中析出餘九。處與非處相 T2251_.64.0383a21: 違釋。智即力持業釋。處非處之智力境第七 T2251_.64.0383a22: 依主。縁一切法故。具有十智。爲簡餘所 T2251_.64.0383a23: 有智。殊云如來十智
T2251_.64.0383b04: 雜染清淨有爲法故。雜染法中有不善故。 T2251_.64.0383b05: 準彼不唯縁定。亦通縁障定淨定之法。 T2251_.64.0383b06: 正理。顯宗釋此。今約勝唯説定。故十力 T2251_.64.0383b07: 經云。知若干種解脱無量解脱。舊婆沙唯
T2251_.64.0383b10: 跋提智力同此。四中舊論云轉轉根智力。 T2251_.64.0383b11: 此中根者。正理兩釋。初説爲信等五根。後 T2251_.64.0383b12: 爲意等根。十力經云。知他衆生智惠多少。 T2251_.64.0383b13: 上與下相違釋。上下即根持業釋。五中舊論 T2251_.64.0383b14: 云種種欲智力。十力經説。知他衆生心中所
T2251_.64.0383b17: 樂。而會解脱名。云意樂。勝解脱。名差別故。 T2251_.64.0383b18: 若不爾者。唯知心所一勝解。應於經他心 T2251_.64.0383b19: 智所縁不説十一對等心。舊論亦云欲。是 T2251_.64.0383b20: 樂欲所念心也。六中界者。舊論作性。是性類
T2251_.64.0383b23: 入。如實知之。準此經意。如實知陰界入諸 T2251_.64.0383b24: 法性相差別。名種種智力。雖三所知。如顯 T2251_.64.0383b25: 界品。經文於餘力有衆生言。處非處及此 T2251_.64.0383b26: 無之。定知通情非情。正理所引契經。亦復 T2251_.64.0383b27: 如是。彼云。又佛説。於有情種種勝解。皆如 T2251_.64.0383b28: 實知。又佛説。於世間種種界非一界。皆如 T2251_.64.0383b29: 實知。顯宗顯此義云志性隨眠。及諸法 T2251_.64.0383c01: 性
T2251_.64.0383c05: 言二力八智
T2251_.64.0383c08: 種趣力者。趣道也。亦渉能所無妨。舊婆沙 T2251_.64.0383c09: 云至一切道智力。法勝論云至處道智力。此 T2251_.64.0383c10: 二文能至似本。按。西方異説隨樂作譯文。 T2251_.64.0383c11: 或於至存能所。亦無妨。今此初説但據能 T2251_.64.0383c12: 趣。趣謂所趣。行是能趣。趣之行依主。或趣亦 T2251_.64.0383c13: 能趣。趣即行持業釋。是雜心論師義。故彼云。 T2251_.64.0383c14: 向地獄乃至涅槃。彼縁起及衆具故名趣力。 T2251_.64.0383c15: 光記云。準此所趣果唯是滅者非也。無爲非 T2251_.64.0383c16: 能趣。故除滅智。非唯是所趣故除此。由此 T2251_.64.0383c17: 雜心云向地獄乃至涅槃。所趣通一切也。 T2251_.64.0383c18: 後説不唯能趣。亦取趣所趣。行能趣相違釋 T2251_.64.0383c19: 所趣。所趣通五趣及涅槃。故加滅智爲十。 T2251_.64.0383c20: 是毘婆沙及甘露味論義。雜心云有説趣。智 T2251_.64.0383c21: 力是十智性。顯自義是九智。此初説婆沙新 T2251_.64.0383c22: 舊等無之。唯見雜心
T2251_.64.0383c25: 名也。隨即念由隨念而知。持業依主可知。 T2251_.64.0383c26: 此死彼生。顯未來義。先死後生。十力經云。 T2251_.64.0383c27: 復次如來悉知一切所趣心之道。或一生。二 T2251_.64.0383c28: 生。三生。四生。五生。十生。五十生。百生。千生。 T2251_.64.0383c29: 億百千生。無量生。成劫。敗劫。無數成敗劫 T2251_.64.0384a01: 中。我昔生彼處名是字。是食如此之食。 T2251_.64.0384a02: 受其苦樂壽命長短死此生彼。彼死生此。 T2251_.64.0384a03: 自憶如是無數宿命之事。復次如來知衆生 T2251_.64.0384a04: 生死之趣。以天眼觀衆生之類。善色惡色。 T2251_.64.0384a05: 善趣惡趣。隨行所種。皆悉知之。或復衆生 T2251_.64.0384a06: 身口意行惡。誹謗賢聖。造邪見業。身壞命 T2251_.64.0384a07: 終。生地獄中。或復衆生身口意行善。不誹 T2251_.64.0384a08: 謗賢聖。恒行正見。身壞命終。生善處天上。 T2251_.64.0384a09: 是謂名爲天眼。清淨觀衆生類之所趣之行
T2251_.64.0384a14: 説。是四智。法智。比智。苦智。等智。尊者瞿沙 T2251_.64.0384a15: 説。是六智。除盡智。無生智。滅智。他心智
T2251_.64.0384a18: 人説。是一等智。尊者婆已説。是四智。法智。 T2251_.64.0384a19: 比智。集智。等智。眞實義者。是一等智
T2251_.64.0384a24: 漏盡擇滅。無苦集道三諦智。滅是非心。無 T2251_.64.0384a25: 他心智。滅諦故有滅智。通上下界有類法。 T2251_.64.0384a26: 佛故有盡無生。滅諦後邊有俗智。故但六智。 T2251_.64.0384a27: 若縁擇滅所依相續身中所得法。通一切法 T2251_.64.0384a28: 故。具有十智。此兩説。婆沙。雜心竝出。六卷
T2251_.64.0384b02: 九智除等智。此異諸説。此後三力如次。宿 T2251_.64.0384b03: 住通天眼通漏盡通三。顯宗云。然不別説他 T2251_.64.0384b04: 心力者。義已攝在根等力中。以他根等中
T2251_.64.0384b08: 所知十二對二十四隻心故
T2251_.64.0384b12: 二餘力有漏者在十一地。無漏者在九地。今 T2251_.64.0384b13: 總説云十一
T2251_.64.0384b16: 有二十一門分別。今以圖略示之 T2251_.64.0384b17:
T2251_.64.0384b20: 可轉義。不可覆義。能遍覺義。能荷擔義。堅固
T2251_.64.0384b27: 者見二千世界。縁覺不方便見二千世界。方 T2251_.64.0384b28: 便見三千世界。佛不方便見三千世界。方便 T2251_.64.0384b29: 見無量無邊億百三千世界
T2251_.64.0384c03: 因縁經第四卷。鷹所逐鴿縁者。婆沙八十三
T2251_.64.0384c06: 不止。擧身戰慄。復趣佛影。身心坦然。時舍 T2251_.64.0384c07: 利子合掌白佛。如何此鳥至我影中。猶有 T2251_.64.0384c08: 恐懼。纔至佛影。心無驚怖。身不戰慄。世尊 T2251_.64.0384c09: 告言。汝六十劫修不害意。我於三大無數劫 T2251_.64.0384c10: 中修不害意。汝有害習。我已永斷。故令如
T2251_.64.0384c16: 見薩婆多論。毘婆沙等論。而無觀前後際 T2251_.64.0384c17: 文。獨見智度論十一。諸註引以爲證。而不 T2251_.64.0384c18: 知小乘所誦本有乎否也。雖無害於義 T2251_.64.0384c19: 乎。其寡陋亦甚矣。今詳曰。唯是世傳詞非宗 T2251_.64.0384c20: 義所設。設引大乘經論。有何恥乎。故舊論 T2251_.64.0384c21: 二事並云曾聞
T2251_.64.0384c24: 限。須屬前段。若屬後段者。是何爲乎。非 T2251_.64.0384c25: 結前無已説等言故。亦非下標。心身異故。
T2251_.64.0384c28: 心力如是。身力云何偈曰。準彼思此。蓋文 T2251_.64.0384c29: 有錯脱。應言心力已知。云何身力。又此下 T2251_.64.0385a01: T2251_.64.0385a02: [IMAGE] T2251_.64.0385a03: [IMAGE] T2251_.64.0385a04: [IMAGE] T2251_.64.0385a05: [IMAGE] T2251_.64.0385a06: [IMAGE] T2251_.64.0385a07: [IMAGE] T2251_.64.0385a08: [IMAGE] T2251_.64.0385a09: [IMAGE] T2251_.64.0385a10: [IMAGE] T2251_.64.0385a11: [IMAGE] T2251_.64.0385a12: [IMAGE] T2251_.64.0385a13: [IMAGE] T2251_.64.0385a14: [IMAGE] T2251_.64.0385a15: [IMAGE] T2251_.64.0385a16: [IMAGE] T2251_.64.0385a17: [IMAGE] T2251_.64.0385a18: [IMAGE] T2251_.64.0385a19: [IMAGE] T2251_.64.0385a20: [IMAGE]
T2251_.64.0385b23: 頌曰
T2251_.64.0385b27: 體。或言顯更有異説。等者等諸神名
T2251_.64.0385b30: 顯佛不共。初中有三師。第一師總喩義。謂 T2251_.64.0385c21: 佛身力。總等那羅延力。此釋初句。第二師 T2251_.64.0385c22: 節喩義。佛節節等彼力故。此釋第二句。此
T2251_.64.0385d22: 力無邊何齊彼。此顯或言所表。舊論云大 T2251_.64.0385d23: 徳。正理。顯宗替大徳言作理實。以顯正義。 T2251_.64.0385d24: 今雖列三。意在大徳。致反責故。婆沙三十
T2251_.64.0385d27: 牛。凡象。香象。大諾健那。鉢羅塞建提七種。 T2251_.64.0385d28: 十十増等半那羅延力。此一倍等菩薩身力。 T2251_.64.0385d29: 第二説牛象等二十七。一一十倍等半那
T2251_.64.0386a03: 四説十八大節。一一等十八那羅延力。第五 T2251_.64.0386a04: 説菩薩身中大小總有三百二十節。其最小 T2251_.64.0386a05: 等一那*羅力。其次大節等二。漸次大者倍 T2251_.64.0386a06: 倍増。第六説菩薩身力等千藹羅伐拏龍象
T2251_.64.0386a09: 百二十節。其最小等千倍藹羅伐拏龍象王。
T2251_.64.0386a12: 力。答。此力世間共所欽重。故以爲喩。而實 T2251_.64.0386a13: 不然。此論初説當彼初二説。倶總喩故。此 T2251_.64.0386a14: 第二説當彼第三四五。並那羅延節喩故。謂 T2251_.64.0386a15: 依大節。當第三第四。大小合當第五。而今 T2251_.64.0386a16: 綴文親彼第三也。彼第六七八三説。此無 T2251_.64.0386a17: 所當。非那羅延力故。大覺已下文隣大徳。 T2251_.64.0386a18: 似容屬大徳。舊論有何以故徴故。然此文 T2251_.64.0386a19: 通上三説。總以簡對顯佛不共。故婆沙三十
T2251_.64.0386a25: 銀輪寶。王二洲者。有鉢羅塞提力。有銅輪 T2251_.64.0386a26: 寶。王一洲者。有摩訶諾健那力。有鐵輪寶。 T2251_.64.0386a27: 又有情骨節安立有異。凡常力者骨節相遠。
T2251_.64.0386b05: 力者骨節相鉤。那羅延力者骨節連鎖。菩薩 T2251_.64.0386b06: 骨節蛟龍相結。如渇伽角辟支佛名曰大
T2251_.64.0386b10: 一正釋頌。二叙異説三論主評取有説。初 T2251_.64.0386b11: 二説者正理。顯宗亦同。於婆沙中。未見此 T2251_.64.0386b12: 説。彼第一説雖半力義。而名與數有異也。
T2251_.64.0386b15: 白象王力敵一摩訶諾那力。百摩訶諾那力 T2251_.64.0386b16: 敵一鉢娑建提力。百鉢娑建提力敵一娑郎 T2251_.64.0386b17: 伽力。百娑郎伽力敵一遮羅力。百遮羅 T2251_.64.0386b18: 力敵一那羅延力。如是百百増。詳曰。十百 T2251_.64.0386b19: 梵音相濫。是所誦異。又去凡象加白象。而 T2251_.64.0386b20: 香象爲首。是亦所誦本別。彼婆沙第二説二 T2251_.64.0386b21: 十七牛象等中。有凡香白等諸象故。有説 T2251_.64.0386b22: 者。倍於前師。於所説中唯多應理者。論主 T2251_.64.0386b23: 評取有説。令佛力増廣故。然顯非眞實應 T2251_.64.0386b24: 理。故云於所説。若約實義。彼假喩如大徳 T2251_.64.0386b25: 然。然光記云。論主評取法救所説。正理。顯
T2251_.64.0386c04: 所説。彼正理前既取大徳義云理實。今亦 T2251_.64.0386c05: 何得評取彼大徳義。前不爲異説云理實。 T2251_.64.0386c06: 故煩重故。而謂正理亦評取大徳之文者
T2251_.64.0386c09: 言何爲
T2251_.64.0386c12: 處常談有十一。四是能造。謂地水火風。七 T2251_.64.0386c13: 是所造。謂滑濕輕重冷饑渇。初説約能造。後 T2251_.64.0386c14: 説約所造。而異常談。顯論主不欲。特云有 T2251_.64.0386c15: 説耳
T2251_.64.0386c25: 失。第三猶非也。正理擧此故。無簡別故。是
T2251_.64.0387a04: 即無畏。若正體後得別ナラハ是依主。二盡即永 T2251_.64.0387a05: 漏之永盡。漏永盡即無畏。亦漏永盡之無畏。 T2251_.64.0387a06: 三障即法障法之説。説障法即無畏。四出即 T2251_.64.0387a07: 道出道之説。説出道即無畏
T2251_.64.0387a13: 此四法故。諸佛於大衆中。無復疑心故。説
T2251_.64.0387a17: 四唯是利益他事。能除説者垢及所説垢
T2251_.64.0387a21: 力。果名無畏。以從智中生無畏故。婆沙
T2251_.64.0387a24: 義。而無辨別。今論主評簡云理實。是則論
T2251_.64.0387a27: 星言。沙門瞿曇無過人法。爲制彼故説前 T2251_.64.0387a28: 二無畏。婆羅婆言。沙門釋種子法我悉知見。 T2251_.64.0387a29: 爲制彼故説後二無畏。復次前二無畏是 T2251_.64.0387b01: 説自安。後二無畏是説安他。不屈伏義是無 T2251_.64.0387b02: 畏義。離恐怖故
T2251_.64.0387b05: 下句。二釋念惠二字。初中初總指經説。二 T2251_.64.0387b06: 諸第下別示經要文。中含四十二分別六處
T2251_.64.0387b15: 唯念。住即念名念住。是加三帶數釋。不同
T2251_.64.0387b19: 故不云唯。今具示。問。豈不作論者意別。答。 T2251_.64.0387b20: 不爾。中含文云捨無所爲。常念常智。今文 T2251_.64.0387b21: 云正念正知。二法爲體。金口明説。雜集論 T2251_.64.0387b22: 云。所有定慧等爲體者。約相雜體
T2251_.64.0387b25: 子者。悉皆隨屬世尊。既有能屬弟子位。最 T2251_.64.0387b26: 有順違倶。應甚歡慼。由是佛不起歡慼。可 T2251_.64.0387b27: 謂是希奇。如是諸弟子既非屬聲聞。如彼 T2251_.64.0387b28: 大聲聞。設不起歡慼非希奇。以非分故。 T2251_.64.0387b29: 又此二釋奪與異耳。光寶文異意全同
T2251_.64.0387c03: 間。及欲界地。大悲唯在第四靜慮。五中又 T2251_.64.0387c04: 云。悲通依三乘及異生身。大悲唯依佛身。 T2251_.64.0387c05: 六中又云。悲離欲界乃至第三靜慮染時得。 T2251_.64.0387c06: 大悲唯離有頂染時得。今且據初。但云欲。 T2251_.64.0387c07: 差別易顯故。八中二乘不救無縁。故不平 T2251_.64.0387c08: 等。然光記云。但拔欲界有情苦故。與前所 T2251_.64.0387c09: 縁異。何差別哉
T2251_.64.0387c13: 他共
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T2251_.64.0388b05: 初中有三。一明三徳。二明徳無邊。三結歎。 T2251_.64.0388b06: 初中有四。一擧名數勸發。二徴。三列。四隨
T2251_.64.0388b12: 擇滅。舊論竝云滅。然舊論云一一切解脱障 T2251_.64.0388b13: 滅。者錯寫。解脱障是下定障攝故。前論二十
T2251_.64.0388b17: 解脱障。應言煩惱障也。定障者。是諸不染 T2251_.64.0388b18: 汚無知。二乘及菩薩。雖分斷非一切故。是 T2251_.64.0388b19: 佛不共。畢竟斷者。前二障永斷不退云畢竟
T2251_.64.0388b22: 習氣。倶永斷。故由此獨稱正等覺者。舊論 T2251_.64.0388b23: 云一切智障滅。若不畢竟斷。不得一切智。 T2251_.64.0388b24: 故竝習斷者。佛滅一切餘習故。光記定障斷
T2251_.64.0388c02: 相。二此行下解名釋無諍。三此行下出體 T2251_.64.0388c03: 釋世俗智言。此即初也。此中有五。一觀昔 T2251_.64.0388c04: 時惑果。二自知下知今時勝福田。三恐他下 T2251_.64.0388c05: 恐他惑起己。四故思下正發此智。五由此
T2251_.64.0388c10: 初説。諍之無故名無諍。依主釋
T2251_.64.0388c14: 名無諍自性
T2251_.64.0388c17: 界身。是不分明行相。是縁欲界中煩惱。是法 T2251_.64.0388c18: 念住。是世俗智。是非三摩地倶。是捨根相 T2251_.64.0388c19: 應。是墮三世。是縁未來。是善性。是縁不善。 T2251_.64.0388c20: 是縁欲界繋。是非學非無學。縁非二學。是
T2251_.64.0388c24: 竟聲聞。亦住無諍。是離染得。亦加行得。是
T2251_.64.0388c27: 聖道。斷惑證果故。是密意説。非謂無諍能 T2251_.64.0388c28: 斷煩惱。無諍作寂靜行。爲寂靜他諸煩惱 T2251_.64.0388c29: 故
T2251_.64.0389a03: 釋願智字。二餘義同無諍。釋第二句。三但 T2251_.64.0389a04: 所縁下明所縁。釋能遍縁字。此即初二也。
T2251_.64.0389a11: 下叙婆沙師異説。於諸法中唯無色。比量
T2251_.64.0389a14: 路之人知所從至。有説。若爾願智應是比 T2251_.64.0389a15: 量智非現量智。應作是説。此願智不觀因。 T2251_.64.0389a16: 而知果不觀果。而知因故。此智是現量智。 T2251_.64.0389a17: 非比量智。然聲聞獨覺有餘習過患。故於 T2251_.64.0389a18: 所願境。加行乃知。如來餘習過患永盡。故於 T2251_.64.0389a19: 所願。擧心即知。雜心師但據無色比知義
T2251_.64.0389a25: 破。何故殊標彼義。云毘婆沙者説。解云。雖 T2251_.64.0389a26: 評家所破。而亦有依信彼。所謂如衆賢其 T2251_.64.0389a27: 類。故殊標別
T2251_.64.0389b01: 此下明願智果成。此加行相順逆出入有心
T2251_.64.0389b06: 相。或作餘行相。是縁一切法 T2251_.64.0389b07: 是通四念住。是性唯俗智。是非三摩地倶。 T2251_.64.0389b08: 唯有漏故。是捨根相應。墮三世縁三世及 T2251_.64.0389b09: 離世。是善性而縁三性。唯色界繋而縁三界 T2251_.64.0389b10: 繋及不繋。是非二學縁三學。是修所斷縁見 T2251_.64.0389b11: 修非斷。是通縁名義。是非相續通縁自他非 T2251_.64.0389b12: 相續。是欲界中人趣三洲男女身起。是聖者 T2251_.64.0389b13: 無學不時解脱。是亦加行得亦離染得。何故 T2251_.64.0389b14: 發此智。爲益他故。謂先起願智。觀諸有情 T2251_.64.0389b15: 意樂差別。後隨饒益。如良醫先觀病者差 T2251_.64.0389b16: 別。後授藥。又發智云。此智或善。或無記。婆 T2251_.64.0389b17: 沙釋謂。此有六智。謂四靜慮善。欲界善無 T2251_.64.0389b18: 記。此實唯第四定。唯善而願智後。同縁起説 T2251_.64.0389b19: 智皆名願智。是密意説
T2251_.64.0389b22: 列異前。法。義。智類同。故義。辨。依地同故。第 T2251_.64.0389b23: 九句明得數第十句餘義同前。婆沙百八
T2251_.64.0389b29: 有四辨。云何爲四。所謂義辨法辨辭辨應 T2251_.64.0389c01: 辨。彼云何名爲義辨。所謂義辨者。彼彼之 T2251_.64.0389c02: 所説。若天龍鬼神之所説。皆能分別其義。是 T2251_.64.0389c03: 謂名爲義辨也。彼云何名爲法辨。十二部 T2251_.64.0389c04: 經如來所説。所謂契經。祇夜。本末。偈。因縁。 T2251_.64.0389c05: 授決。已説。造頌。生經。方等。合集。未曾有。及 T2251_.64.0389c06: 諸有爲法。無爲法。有漏法。無漏法。諸法之 T2251_.64.0389c07: 實。不可沮壞者。是謂名爲法辨。彼云何 T2251_.64.0389c08: 名爲辭辨。若前衆生長短之語。男語。女語 T2251_.64.0389c09: 佛語。梵志天龍鬼神之語。阿須倫迦留羅甄 T2251_.64.0389c10: 陀羅彼之所説。隨其根元。與其説法。是謂 T2251_.64.0389c11: 名爲辭辨。彼云何名爲應辨。當説法時。無 T2251_.64.0389c12: 有怯弱。無有畏懼。能和脱四部之衆。是謂 T2251_.64.0389c13: 名爲應辨。我今當教勅。汝當如摩訶絺 T2251_.64.0389c14: 羅。所以然者。絺羅有此四辨。能與四部 T2251_.64.0389c15: 之衆。廣分別説。如我今日。觀諸衆中。得四 T2251_.64.0389c16: 辨才。無有出絺羅者。若此四辨。如來之 T2251_.64.0389c17: 所有。是故諸比丘當求方便成四辨才。如 T2251_.64.0389c18: 是諸比丘當作是學。爾時諸比丘聞佛所
T2251_.64.0389c22: 有二。初正釋頌。二證本論。兼成次第。三 T2251_.64.0389c23: 叙異説。四明前加行。初正釋中有二。一釋 T2251_.64.0389c24: 初頌。二釋第二一行頌。初中有四。一牒總 T2251_.64.0389c25: 名標數。二列名。三隨釋。四結意。釋名者。 T2251_.64.0389c26: 法是所縁境。下四字能縁。於法境無障礙。 T2251_.64.0389c27: 無倒解了智名法無礙解智。智即解。解智即 T2251_.64.0389c28: 無礙。法之無礙解智持業依主可知。餘三亦
T2251_.64.0390a04: 或於彼彼境。決斷無礙名無礙解。或於彼 T2251_.64.0390a05: 彼境。正説無礙名無礙解。有餘師説。於境
T2251_.64.0390a08: 釋。設爾何失倶有過失。若爲帶數。無礙智 T2251_.64.0390a09: 體無有四種。背法體挍帶數法。若爲依主 T2251_.64.0390a10: 者。名中既有數何依主。答。是依主釋。謂四 T2251_.64.0390a11: 者法義詞辨。是所縁境。無礙解者。即唯一不 T2251_.64.0390a12: 退智。以非法體帶數故。勿必謂存數是帶
T2251_.64.0390a19: 辨。由之四辨經中。作如是説。有此四辨。 T2251_.64.0390a20: 廣分別説。今詳四辨之辨。是辨財義非辨説。 T2251_.64.0390a21: 故四辨經説四辨財。與智言異義同。故舍利 T2251_.64.0390a22: 弗毘曇云。何謂辨。辨謂智力。謂勝智。謂金 T2251_.64.0390a23: 剛智。謂無餘智。又總立四辨名者。別名立 T2251_.64.0390a24: 法義辭應。或名樂説。不云辨無礙。無總別 T2251_.64.0390a25: 亂矣。問。次第非一准。一四辨經列義法辭 T2251_.64.0390a26: 應。二此論。品類足。施設足論。舍利毘曇 T2251_.64.0390a27: 等。法義詞辨次。三法辭樂義。法勝毘曇二 T2251_.64.0390a28: 本。甘露味論等是也。四義應法辭。雜心論 T2251_.64.0390a29: 等是也。五辭法義辨。婆沙第三説是也。是 T2251_.64.0390b01: 等何所以立名。解云。法勝論約智類同。作
T2251_.64.0390b04: 二是他悟。故或細麁次。義是非五識境。應亦 T2251_.64.0390b05: 有定惠。故法辭二聲名句文即麁故。理實一 T2251_.64.0390b06: 得必四。故諸論無準。問。契經説法無礙。云 T2251_.64.0390b07: 有漏法無漏法等諸法。是順名可然。諸對法 T2251_.64.0390b08: 中。何故云名句文。若爾何不名名無礙。解 T2251_.64.0390b09: 云。經據所詮法體。對法就能詮。竝非相違。 T2251_.64.0390b10: 若與義何別。謂所詮義者。是其義理不法 T2251_.64.0390b11: 體。問。辨無礙據所依。取定惠前三亦爾。離 T2251_.64.0390b12: 彼二應不成立。答。實爾。故雜集論十四。四 T2251_.64.0390b13: 辨皆云定惠。可準思。而約勝於辨説之。 T2251_.64.0390b14: 謂於衆中辨論説法。内不具定惠有恐怖。 T2251_.64.0390b15: 不能説此故。名句文身者。正理約自性 T2251_.64.0390b16: 解身。而古今無不迷彼釋者。今具解之
T2251_.64.0390b24: 何第三釋通七地也。今詳。寶破非也。雖未 T2251_.64.0390b25: 至無別身。是隨本論此故。法勝論四卷三
T2251_.64.0390c01: 欲四定五地有名等。約隨身繋必矣。而寶
T2251_.64.0390c07: 部經有漏法無漏法故。故雜心十智爲本。唯 T2251_.64.0390c08: 涅槃六智爲有説。法勝論師唯十智一義。百
T2251_.64.0390c11: 智。除盡無生。以無礙智見性故。今論主
T2251_.64.0390c14: 得故
T2251_.64.0390c17: 十
T2251_.64.0390c25: 文有三此言。兼以成次第。於彼無故。下二 T2251_.64.0390c26: 句論主顯次第義
T2251_.64.0390c29: 理説及定惠。是其差別。餘二無別。故不更 T2251_.64.0391a01: 述。舊論曰。方言者以因理釋義。譬如由有 T2251_.64.0391a02: 礙故。名色等言。於立破勝言説名巧辨。無 T2251_.64.0391a03: 有餘師説字。於婆沙雜心法勝二本中。未
T2251_.64.0391a06: 解。第三了達訓釋言詞。如有變礙故名色 T2251_.64.0391a07: 等。此達應理無滯礙説。有説詞詮諸法自 T2251_.64.0391a08: 性。辨辨能顯示諸法差別。有説於法直説名 T2251_.64.0391a09: 詞。展轉無漏。分析名辨。縁此二種。三四有
T2251_.64.0391a12: 説等二句。或應全如彼。若不爾。此文成體 T2251_.64.0391a13: 上瘻義。亦支離。有云。於現流小乘論中未
T2251_.64.0391a16: 雜集論説。諸方言音及訓釋諸法爲詞。於 T2251_.64.0391a17: 諸法差別無礙爲辨。但詞中一分同耳
T2251_.64.0391a21: 二。習外論爲加行。義辨二習内論爲加行。 T2251_.64.0391a22: 雜心論主唯據今傳説義。問。凡此論云傳 T2251_.64.0391a23: 説。必表不信。言理實則論主評取多説。或 T2251_.64.0391a24: 自發明義。今理實既婆沙評家。何可言理 T2251_.64.0391a25: 實。彼既在婆沙。前傳説言未審。答。傳説言。 T2251_.64.0391a26: 舊論言餘師説。後理實言云有餘師説。若準 T2251_.64.0391a27: 彼倶有餘師故無勝劣。又正理顯宗傳説云 T2251_.64.0391a28: 有説。理實同此。今謂。正理爲是。傳字謬也。 T2251_.64.0391a29: 應作有説。次理實者。雖既是婆沙評家。義 T2251_.64.0391b01: 彼雜心論以初義爲論。爲簡彼特云理實。 T2251_.64.0391b02: 是則論主再評取彼
T2251_.64.0391b05: 除詞所以。上云非彼靜慮所收。下云故故。
T2251_.64.0391b10: 是第四靜慮邊際非餘
T2251_.64.0391b13: 一釋二因。二如是下結名。三此中下別解
T2251_.64.0391b16: 増進。至上上云増至究竟。舊論云至増究 T2251_.64.0391b17: 竟。於増致能所至異。此約次第増進。故在 T2251_.64.0391b18: 能至。彼據極増
T2251_.64.0391b21: 品也。此釋臆度全非論意
T2251_.64.0391b26: 世尊亦離染得有二。一明初得。二明後時 T2251_.64.0391b27: 不由加行。二乘唯加行。如來通加行離染。
T2251_.64.0391c01: 集。殊勝加行得故。皆可言離染得。離有頂 T2251_.64.0391c02: 染。得盡智時。得無畏故。準彼應知。然舊
T2251_.64.0391c07: 者。是相翻義。謂彼唯加行得。此亦唯離染得。
T2251_.64.0391c11: 得。三佛獨覺到究竟聲聞離染得。餘聲聞加 T2251_.64.0391c12: 行得。四如是説者。若定應得彼離染得。盡智 T2251_.64.0391c13: 時得。故後加行ニテ現在前。佛不加行。獨覺下 T2251_.64.0391c14: 加行。聲聞或中。或上。有願智。無諍。無礙
T2251_.64.0391c18: 加行得。此釋不然。此論言唯加行得。何得 T2251_.64.0391c19: 許少分不定。婆沙亦約定不定。論離染加 T2251_.64.0391c20: 行。有何理爲多少。今詳。婆沙據離有頂 T2251_.64.0391c21: 染時定得。爲離染得。然是由從來加行。故 T2251_.64.0391c22: 彼時得。無加行者不得。若爾非實離染得 T2251_.64.0391c23: 故。此論不許之。言非皆得顯此旨。理實 T2251_.64.0391c24: 此論爲盡理。故正理。顯宗。雖彼評家。不依 T2251_.64.0391c25: 同此
T2251_.64.0391c28: 門。三縁境門。四二得門。五念住門。今依妙 T2251_.64.0391c29: 音。不據婆沙評家。故顯宗改頌曰。三身。一
T2251_.64.0392a07: 宿住三通。今依婆沙此論。示圖曰 T2251_.64.0392a08:
T2251_.64.0392a13: 釋。神境所變事。智證通能變智。是依主釋。眼 T2251_.64.0392a14: 耳是根。異勝常途。故稱爲天。眼即天耳。即
T2251_.64.0392a17: 大種所造淨色。能無礙視。體不可見眼界。眼 T2251_.64.0392a18: 處。眼根所攝。是謂天眼。問。何名天眼。答。此 T2251_.64.0392a19: 眼殊勝。故名爲天。世於勝法有天言。故如
T2251_.64.0392a22: 隨是隨應。念即智。同時心所。隨彼彼事。念 T2251_.64.0392a23: 力持故名隨念。隣隨念智證通隣近釋。或 T2251_.64.0392a24: 智隨念。知境故名隨念。宿住之隨念等依
T2251_.64.0392a27: 謂此聚中雖有多法。而念力増故説隨念。 T2251_.64.0392a28: 如四念住雖慧爲體。而念力増故名念住。 T2251_.64.0392a29: 漏已盡智故名漏盡智。漏即盡。漏盡之智。此 T2251_.64.0392b01: T2251_.64.0392b02: [IMAGE] T2251_.64.0392b03: [IMAGE] T2251_.64.0392b04: [IMAGE] T2251_.64.0392b05: [IMAGE] T2251_.64.0392b06: [IMAGE] T2251_.64.0392b07: [IMAGE] T2251_.64.0392b08: [IMAGE] T2251_.64.0392b09: [IMAGE] T2251_.64.0392b10: [IMAGE] T2251_.64.0392b11: [IMAGE] T2251_.64.0392b12: [IMAGE] T2251_.64.0392b13: [IMAGE] T2251_.64.0392b14: [IMAGE] T2251_.64.0392b15: [IMAGE] T2251_.64.0392b16: [IMAGE] T2251_.64.0392b17: [IMAGE] T2251_.64.0392b18: [IMAGE] T2251_.64.0392b19: [IMAGE] T2251_.64.0392b20: [IMAGE] T2251_.64.0392b21: [IMAGE] T2251_.64.0392b22: [IMAGE] T2251_.64.0392b23: [IMAGE] T2251_.64.0392b24: [IMAGE] T2251_.64.0392b25: [IMAGE] T2251_.64.0392b26: [IMAGE] T2251_.64.0392b27: [IMAGE] T2251_.64.0392b28: [IMAGE] T2251_.64.0392b29: [IMAGE]
T2251_.64.0393a03: 境通往。而不能見其色。故次起天眼通 T2251_.64.0393a04: 見。而不能聞其語。故次起天耳通聞。而 T2251_.64.0393a05: 不能知其心。故次起他心通知彼心。已未 T2251_.64.0393a06: 知宿世曾相遇不。故後起宿住通。世尊依 T2251_.64.0393a07: 此次第而説。如是説者。次第無定。謂或先 T2251_.64.0393a08: 起神境通。乃至或先起宿住通。或有唯得 T2251_.64.0393a09: 神境通。如天授等。或有唯得天眼通。如善 T2251_.64.0393a10: 星等。是故諸通無順入逆入。亦無超越次
T2251_.64.0393a15: 無有失
T2251_.64.0393a18: 通六智。謂俗。法。類。及苦集道。俗智能了過 T2251_.64.0393a19: 去俗事。餘隨所應。各縁自境。然觀經意。唯 T2251_.64.0393a20: 俗智攝。如説隨憶無量宿住。謂一生乃至
T2251_.64.0393a23: 家。施唯言
T2251_.64.0393a29: 次少年。次童子。次嬰孩。次羅奢佉。次鍵 T2251_.64.0393b01: 南。次閉尸。次頞部曇。次羯剌藍。次入胎位。 T2251_.64.0393b02: 次中有位。次初受中有位。後憶念前生命終 T2251_.64.0393b03: 位。爾時此智加行成滿。光記引婆沙成滿 T2251_.64.0393b04: 致三義。於中第二爲正也
T2251_.64.0393b09: 依自相續。加行成滿。若自前生無色界ナラハ T2251_.64.0393b10: 者。轉依他相續。加行成滿。依他相續。修加 T2251_.64.0393b11: 行者。若他前生欲色界ナラハ者。即依他相續。 T2251_.64.0393b12: 加行成滿。若他前生無色界者。轉依自相續 T2251_.64.0393b13: 加行成滿。解云。自前生欲色界ナレハ加行顛末 T2251_.64.0393b14: 皆依自身。若自前生無色界ナレハ初依レトモ自 T2251_.64.0393b15: 身。而最後中有ノ前ノ命終心ノ所依ノ身無此。 T2251_.64.0393b16: 故轉依他心究竟。次依他加行。亦復如是。 T2251_.64.0393b17: 然光記約自前生無色。而爲依自相續。加
T2251_.64.0393b20: 終心究竟。此釋誤也。違諸論故。按或可言 T2251_.64.0393b21: 應加行誤據婆沙自前生無色界者。轉依 T2251_.64.0393b22: 他身加行成滿故
T2251_.64.0393b26: 者。且約勝示輕觸。以神境思身輕等故。先 T2251_.64.0393b27: 者。明本。及正理。顯宗。竝如今。然光形誤也。
T2251_.64.0393c01: 起光明。能見彼色。此不應理。不得神通。 T2251_.64.0393c02: 便應不能修起天眼。如是説者。初引通時。 T2251_.64.0393c03: 若離光明。不能見色。若通成滿。設離光 T2251_.64.0393c04: 明。亦能見色。問。神通。天眼。倶有光明。有 T2251_.64.0393c05: 何差別。答。神通光明。或自性有。或變化有。 T2251_.64.0393c06: 天眼光明。唯自性有。作是説相翻前説
T2251_.64.0393c13: 支所成故。非樂道所攝故。然光記但釋未 T2251_.64.0393c14: 至中間未可也
T2251_.64.0393c19: 色。與無色相翻。故不縁不待言。他心縁 T2251_.64.0393c20: 心。宿住縁五蘊。竝其事在無色。故通此。若
T2251_.64.0393c25: 千世界。若作加行。能見中大無數世界
T2251_.64.0393c28: 界。據如是次。言一二三。即是小中大。其
T2251_.64.0394a04: 三種差別。一憶二萬劫事。二憶四萬劫事。 T2251_.64.0394a05: 三憶八萬劫事。復有別誦。第三憶知六萬 T2251_.64.0394a06: 劫事。問。何等常見論者。能憶知二萬劫事。 T2251_.64.0394a07: 乃至憶知八萬劫事耶。答。常見論者。根有 T2251_.64.0394a08: 三品。下憶二萬。中憶四萬。上憶八萬。復次 T2251_.64.0394a09: 常見論者。能憶知三劫壞事。若憶火劫壞 T2251_.64.0394a10: 事者。彼知二萬劫。若憶水劫壞事者。彼知 T2251_.64.0394a11: 四萬劫。若憶風劫壞事者。知八萬劫。復次 T2251_.64.0394a12: 常見論者。能憶知三根壞事。謂喜樂捨。如 T2251_.64.0394a13: 次知二四八萬劫。復次常見論者。有聲聞 T2251_.64.0394a14: 獨覺佛三乘種性差別。如次憶知二四八萬
T2251_.64.0394a17: 生心。聲聞知千界。支佛知百千世界。十住 T2251_.64.0394a18: 第九云。大力聲聞天眼見小千國土。小辟支 T2251_.64.0394a19: 佛見十小千國土。中辟支佛見百萬小千土。 T2251_.64.0394a20: 大力辟支佛見三千大千。伽倫記云。云何凡 T2251_.64.0394a21: 夫天眼見四天下。梵王見小千界。聲聞見 T2251_.64.0394a22: 二千。辟支佛見三千耶。景云。天眼耳通五 T2251_.64.0394a23: 識中慧故隔鐵圍。故見有遠近。宿住通意識 T2251_.64.0394a24: 故得八萬。有釋。唯菩薩種姓異生知八萬
T2251_.64.0394a27: 種姓憶四萬劫。菩薩種姓憶八萬劫
T2251_.64.0394b02: 既如是。何況共徳六通。不由加行。解云。加 T2251_.64.0394b03: 行有二種。一總加行。二別加行。總加行者。 T2251_.64.0394b04: 諸善行皆是此加行。別加行者。但別修其行。 T2251_.64.0394b05: 如天耳思聲。天眼思光等。彼十力以不共 T2251_.64.0394b06: 故。就總云加行。今三乘對説故。就別云不 T2251_.64.0394b07: 由。以佛不修別加行故
T2251_.64.0394b11: 趣。或衆生身口意行惡。命終生地獄。或衆 T2251_.64.0394b12: 生身口意行善。命終生善趣天中。是謂名
T2251_.64.0394b16: 亦天眼唯現在。何知未來善惡趣。兼等中存 T2251_.64.0394b17: 此難
T2251_.64.0394b24: 第五。如十力中在漏盡前。光記五重問答竝 T2251_.64.0394b25: 爲得焉
T2251_.64.0394c03: 經據彼也。正理依評家破此論。由是顯宗
T2251_.64.0394c06: 謬迷之甚。婆沙既約現修有兩説。今論同 T2251_.64.0394c07: 彼一説。何可得修。又契經分明説受苦樂。 T2251_.64.0394c08: 何勞會得修。又若約得修。餘通亦渉餘念 T2251_.64.0394c09: 住。何不説。又何但此有得修起盡。妄陋之 T2251_.64.0394c10: 最矣
T2251_.64.0394c13: 道。然起無間道。則天眼耳依四根本地。其 T2251_.64.0394c14: 解脱道唯欲。初定自地。故不相違。正理七十
T2251_.64.0394c17: 無記之責。若汎依十大地中定渉無記。此
T2251_.64.0394c22: 沙多文。成無記義也
T2251_.64.0394c25: 足。總云通謂善惠。光記。寶疏。竝但牒眼耳 T2251_.64.0394c26: 無記。雖義無害。不順最後施問答。何不 T2251_.64.0394c27: 上四靜慮次。答。意但似就六通。以六通處 T2251_.64.0394c28: 辨多少勝劣故有二釋。六中二無記。四善 T2251_.64.0394c29: 故約多分。或無記。善。對劣勝別故。就勝爲
T2251_.64.0395a03: 通達者。謂善慧。此以一切法爲所通達隨 T2251_.64.0395a04: 其事。此復云何。謂苦忍苦智通達苦。集忍集 T2251_.64.0395a05: 智通達集。滅忍滅智通達滅。道忍道智通 T2251_.64.0395a06: 達道。復有善有漏慧。通達苦集滅道及虚空 T2251_.64.0395a07: 非擇滅。故説。通達者。謂善慧。此以一切法。 T2251_.64.0395a08: 爲所通達。隨其事是名所通達法。彼説所 T2251_.64.0395a09: 通達之能通達。言通達者謂善慧。按。彼文非 T2251_.64.0395a10: 説六神通。不相關此也。故婆沙百四十一
T2251_.64.0395a13: 切法皆是所通達故。此中所説勝慧名通。此 T2251_.64.0395a14: 通或善。或是無記。通與善慧。得作四句。有 T2251_.64.0395a15: 通非善慧。謂天眼耳通。有善慧非通。謂除 T2251_.64.0395a16: 通餘善慧。有倶是。謂餘四通。有倶非。謂除
T2251_.64.0395a20: 惠爲能知通。以顯所知及所通法。雖諸智 T2251_.64.0395a21: 惠皆能知通。而且説善。勝遍縁故。所知 T2251_.64.0395a22: 所通雖無廣狹。而能知外有別能通故。説 T2251_.64.0395a23: 所知已。復説所通法。此所辨通。唯勝定
T2251_.64.0395a28: 論獨約六通未審。亦復非彼論意。退按此 T2251_.64.0395a29: 論異婆沙。通釋問者致不解問。故順彼約 T2251_.64.0395b01: 六通。以作二釋。是則試驗門。如婆沙一百
T2251_.64.0395b07: 是。爲欲試後學徒於品類足知當不當不 T2251_.64.0395b08: 故。又解。此論就品類足本意問答。不必六 T2251_.64.0395b09: 通。謂問意六通中。若二無記。四善。於品類 T2251_.64.0395b10: 足。總寛明能通達。猶應説無記。何但云善 T2251_.64.0395b11: 慧。答。彼總明能通達諸智故。應説三性智。 T2251_.64.0395b12: 然善是勝故。且云善慧。由此正理亦云。且 T2251_.64.0395b13: 説善勝遍縁故。或善惠多。惡無記少。就多 T2251_.64.0395b14: 分是二解答意也。光記以就勝。令同婆沙
T2251_.64.0395b22: 第二者治後際愚。死生智名順其自性。雜阿 T2251_.64.0395b23: 含經所説據體。今以天眼。示其體者。是從 T2251_.64.0395b24: 因故。長含所説是
T2251_.64.0395c05: 樂涅槃。二見自前際自衰損事。見後際他衰 T2251_.64.0395c06: 損事厭離。既厭離已欣樂涅槃。三見前後 T2251_.64.0395c07: 際蘊處界厭離。既厭離已欣樂涅槃。四除 T2251_.64.0395c08: 常見斷見。安住中道。五能引空無願無相解
T2251_.64.0395c15: 故。順勝義明故。引無漏明故。是故尊者妙 T2251_.64.0395c16: 音説曰。於三明中。惟漏盡智是勝義明。餘二 T2251_.64.0395c17: 能引勝義明。故假立明名。更有六復次
T2251_.64.0395c27: 未審。是則説經。教誡奚別。前文已言智惠 T2251_.64.0395c28: 知人本意。則其言説經者。寫誤耳。詳曰。有
T2251_.64.0396a02: 焉
T2251_.64.0396a07: 業釋。三示導者帶數釋。舊論唯云三導。神 T2251_.64.0396a08: 是定。變是異變。由定起變異事。名神變依 T2251_.64.0396a09: 主釋。神變即示導持業釋。記是記説。心是他 T2251_.64.0396a10: 心。心之記故名記心。記心即神變。教授誡勗 T2251_.64.0396a11: 名教誡。亦教亦誡持業釋。又各有同體依
T2251_.64.0396a14: 巖崖岸等障。身過無礙。如是廣説。乃至梵世 T2251_.64.0396a15: 身自存轉。是名神變。示導者。謂有苾芻。雖 T2251_.64.0396a16: 於多種神變境界。各別領受。若不令他知 T2251_.64.0396a17: 見。但名神變自在。不名示導。若有苾芻。能 T2251_.64.0396a18: 於多種神變境界。各別領受。亦能令他知 T2251_.64.0396a19: 見。名神變自在。亦名示導。記心示導者。如 T2251_.64.0396a20: 世尊説。苾芻當知。謂有一類。或由占相。或 T2251_.64.0396a21: 由言説。隨記他心。彼意如此。彼意如此。彼 T2251_.64.0396a22: 意轉變。或隨記過去。或未來。或現在。小多 T2251_.64.0396a23: 心心所。一切如實非不如實。或有一類。不 T2251_.64.0396a24: 由占相言説。然由天神。或由非人。聞彼 T2251_.64.0396a25: 聲故。隨記他心如前。或有一類。不由天 T2251_.64.0396a26: 神及非人。聞彼聲。然由内心。知他有情心 T2251_.64.0396a27: 所尋伺。隨記他心。如前或有一類。不由内 T2251_.64.0396a28: 心。然由現見他有情住無尋無伺三摩地。 T2251_.64.0396a29: 見已念言。如是具壽無尋無伺意行微妙。如 T2251_.64.0396b01: 是具壽從此定出。當記如此如此尋伺諸 T2251_.64.0396b02: 行。隨記他心。一切如實非不如實。是名記 T2251_.64.0396b03: 心。示導者。謂有苾芻。雖如上隨記。若不 T2251_.64.0396b04: 令他知見。但名記心自在。不名示導。若 T2251_.64.0396b05: 有苾芻。如上隨記。亦能令他知見。名記心 T2251_.64.0396b06: 自在。亦名示導。教誡示導者。如世尊説。苾 T2251_.64.0396b07: 芻當知。謂有苾芻。爲他宣説。此是苦聖諦。 T2251_.64.0396b08: 應遍知。此是苦集聖諦應永斷。此是苦滅聖 T2251_.64.0396b09: 諦應作證。此是趣苦滅道聖諦應修習。是 T2251_.64.0396b10: 名教誡。示導者。謂有苾芻。雖能能説如上 T2251_.64.0396b11: 若他聞已不起諦順忍。不得現觀邊世俗 T2251_.64.0396b12: 智。但名教誡自在不名示導。若有苾芻。能 T2251_.64.0396b13: 説如上。亦能令他起諦順忍得現觀邊世 T2251_.64.0396b14: 俗知。名教誡自在。亦名示導
T2251_.64.0396b19: 道爲憎背。不好内外二道。爲處中。雖相
T2251_.64.0396b22: 法。決定信者。及不信者。不應爲現。若不定
T2251_.64.0396b25: 現文然。今退按此文不審。謂初二文。義無 T2251_.64.0396b26: 別。故所化生與憎背處中是何別。由此正
T2251_.64.0396b29: 礙心。未信心。不欲修心。此受化人由此三。 T2251_.64.0396c01: 起歸向心信受心修行心。故説此三爲導。 T2251_.64.0396c02: 彼舊論文最爲正。由此理。正理。顯宗。唯總 T2251_.64.0396c03: 釋略別釋。彼曰。唯此三種引所化生。令初
T2251_.64.0396c06: 最爲勝故。能示能導得示導名。或此能引 T2251_.64.0396c07: 憎背正法。及未信心不欲修者。令於佛法 T2251_.64.0396c08: 如次。歸伏。信受。修行。得示導名
T2251_.64.0396c11: 因。此有正釋指事。二又前下釋後因。此即 T2251_.64.0396c12: 總釋。人天善果爲利。涅槃極果爲樂。故下 T2251_.64.0396c13: 文云利益及安樂 T2251_.64.0396c14: 如有呪術健馱梨伊刹尼 舊論云乾陀梨伊
T2251_.64.0396c19: 猶健馱羅國是也。伊刹尼叉黠切。此云占相
T2251_.64.0396c27: 呪。能觀察他心。其事反此。而新舊婆沙所 T2251_.64.0396c28: 載。彼經亦同此論。從多此論爲正。顯宗。正 T2251_.64.0396c29: 理亦爾故。或梵土希術。不可得考。稽古下
T2251_.64.0397a03: 火。則未也。捫日月驅風雨。出沒變幻實出 T2251_.64.0397a04: 意表矣。神變何足爲奇哉。神變而盡伽文。 T2251_.64.0397a05: 則何貴於覺哉。其或以抗外家者。因人之 T2251_.64.0397a06: 所信而導之。是又所以般若之使也。古人 T2251_.64.0397a07: 已具言之。如仲尼識廟火辨萍實。豈足 T2251_.64.0397a08: 輕重之乎。史遷稱仲尼。猶或議焉。事佛 T2251_.64.0397a09: 者何見之淺且小也
T2251_.64.0397a12: 地名神。欲等四名足。由四法所攝受。令三 T2251_.64.0397a13: 摩地轉故。復有説者。三摩地是神。是足。欲 T2251_.64.0397a14: 等四惟足非神。如擇法是覺亦支。餘六惟支 T2251_.64.0397a15: 非覺。彼兩説竝神爲定。雖婆沙中無正解 T2251_.64.0397a16: 説神境二。準神足釋。以釋神境。故言依毘 T2251_.64.0397a17: 婆沙所説道理。不言作是説。然標別毘婆
T2251_.64.0397a22: 神。境謂諸變異事。神即境故名神境持業 T2251_.64.0397a23: 釋
T2251_.64.0397a28: 或住此洲。手捫日月。或屈伸臂頃至色究 T2251_.64.0397a29: 竟天。釋後云。眼識至色頂。或上至色究竟。
T2251_.64.0397b03: 三非也。非順身即能至文。故身至彼。是心 T2251_.64.0397b04: 縁時。非異時故云即。舊論曰。於最遠處。由 T2251_.64.0397b05: 發一行心時即至彼
T2251_.64.0397b11: 化。而無色界成香味失。化作自身。唯二處 T2251_.64.0397b12: 故。有説亦化四。如衣等不成。彼初説意。異 T2251_.64.0397b13: 界自身唯同自地。唯色觸二。準知自界自他 T2251_.64.0397b14: 亦爾。異界他身化四。雖化不成。後説意作 T2251_.64.0397b15: 欲自他。皆化四。而不成香味。今論兩説。總 T2251_.64.0397b16: 化欲界。四。二。與正理義別也。舊論云。如衣
T2251_.64.0397b22: 一第三句明果同依得。二第四句明從與 T2251_.64.0397b23: 生相。三第五句明事與心同地。四第六句 T2251_.64.0397b24: 明化語由自下地心。五第七八句明化人。 T2251_.64.0397b25: 化主語。默。同。不同。六第九十句明願力留 T2251_.64.0397b26: 身令語。七第十一十二句明死後留骨身。 T2251_.64.0397b27: 八第十三十四句明初心成滿化有差別。九 T2251_.64.0397b28: 第十五十六句明二得三性差別。長行釋準
T2251_.64.0397c06: 能所起異。言神境通果能化心。二此有下釋 T2251_.64.0397c07: 初句中十四及第二句有二。初標。二謂依下 T2251_.64.0397c08: 釋。此有總釋別釋。依初下即別釋。成中有 T2251_.64.0397c09: 三。一正釋。二諸果下明不依下地。三第二 T2251_.64.0397c10: 下明下化心由相望。亦名勝。謂第二定果 T2251_.64.0397c11: 有三心中。下欲界化心對初定果有二心 T2251_.64.0397c12: 中。上地初定化心。雖繋地故欲界化故是劣。 T2251_.64.0397c13: 然由所依定。亦勝於初定化。所依定第二。 T2251_.64.0397c14: 初定。勝劣故復約行。勝初定化。何以故。謂 T2251_.64.0397c15: 從欲界。行至第二定。與唯行初定。勝劣故。 T2251_.64.0397c16: 餘第三定果初禪化。心望二定果二定化心 T2251_.64.0397c17: 等。竝皆準此。如理應思故。論兩處云等。總 T2251_.64.0397c18: 云下地上地
T2251_.64.0397c21: 總釋。二謂從下別釋。三非定下總結。二中有 T2251_.64.0397c22: 三。一明從二心生。次此前下明能生二 T2251_.64.0397c23: 心。後故此下結從生竝二。總結中有法譬 T2251_.64.0397c24: 兩段。門入者喩初淨定。門出者比最後淨 T2251_.64.0397c25: 定
T2251_.64.0397c28: 釋由自。後釋由下。是此上下但就所化人 T2251_.64.0397c29: 處。不約生身上下。故若身生欲初定。若生 T2251_.64.0398a01: 二定已上。但起欲初定化人語。必由自地通 T2251_.64.0398a02: 果能化心。或但起二定已上化人語。由下初 T2251_.64.0398a03: 定能化心。以語能化心唯在初定欲故。如
T2251_.64.0398a06: 得令言説。若所化人在上地。但由初定心。 T2251_.64.0398a07: 令言説。彼但云所化。不言能變身處
T2251_.64.0398a10: 辨同。二約佛明亦有別。初中有三。一正 T2251_.64.0398a11: 明。二引證。三結意。此即初也
T2251_.64.0398a17: 坐。而告之曰。汝今見我神變力不。答曰。唯 T2251_.64.0398a18: 然已見。梵童子曰。我亦修四神足。故能如 T2251_.64.0398a19: 是無數變化。時三十三天各作是念。今梵童 T2251_.64.0398a20: 子獨於我坐。而説是語。而彼梵童一化身 T2251_.64.0398a21: 語。餘化亦語。一化身默餘化亦默。彼是長行 T2251_.64.0398a22: 爲異
T2251_.64.0398a25: 問佛答。或佛問彼答。今言音所詮等者。問與 T2251_.64.0398a26: 答言音別。亦所詮有別。而亦有同故云容。 T2251_.64.0398a27: 義足經曰。佛語化人默然。化人語佛默然。何 T2251_.64.0398a28: 以故。正覺直度正所意故。當爲證。智論二 T2251_.64.0398a29: 十六云。如聲聞法化人説法。化主不説。化 T2251_.64.0398b01: 主説法。化人不説。佛則不爾。化主化人但 T2251_.64.0398b02: 能説法。彼以別倶。以爲劣勝。相翻此論。百
T2251_.64.0398b05: 便默。所化語時弟子便默。施設論卷第六文
T2251_.64.0398b08: 倶判勝劣。彼約用具不具判劣勝。各據一 T2251_.64.0398b09: 義。竝不相違也
T2251_.64.0398b12: 通難。光記辨變化心。通果心二差別。而破 T2251_.64.0398b13: 空法師。泰法師等。寶疏亦辨寛狹。其意不 T2251_.64.0398b14: 異光。不破空師等者。以光記已標簡故」
T2251_.64.0398b17: 中文有三。一正示。二指事。三明骨身非肉
T2251_.64.0398b20: 所應作者。已究竟故。謂佛所應度皆已度 T2251_.64.0398b21: 訖。所未度者。聖弟子度之。有説。無留化 T2251_.64.0398b22: 事。問。若爾迦葉波事。云何得有。答。諸信敬 T2251_.64.0398b23: 天神所住持故。有説。迦葉波爾時未般涅 T2251_.64.0398b24: 槃。慈氏佛時。方取滅度。此不應理。寧可説 T2251_.64.0398b25: 無。不説彼默然多時虚住。如是説者。有留 T2251_.64.0398b26: 化事。是故大迦葉波已入涅槃。婆沙既評取 T2251_.64.0398b27: 初説。今亦同彼。今命終者。當迦葉入滅。而 T2251_.64.0398b28: 婆沙未辨骨肉差別。今辨別此。以肉身期
T2251_.64.0398c02: 第二説。是則不正義。文有所立通釋二。大迦 T2251_.64.0398c03: 葉波入鷄足山。或曰取涅槃。或曰慈氏佛
T2251_.64.0398c08: 手。指示迦葉。告諸人民。過去釋迦佛弟子。 T2251_.64.0398c09: 名曰迦葉。今日現在。又云。彌勒如來當取 T2251_.64.0398c10: 迦葉僧迦梨著之。是時迦葉身體。奄然星ノ如 T2251_.64.0398c11: 散。是時彌勒復取種種花香。供養迦葉。又
T2251_.64.0398c17: 世。其壽命將終時。入於山間。以神通力。住 T2251_.64.0398c18: 持此身。起如此願。願我此身勿令散壞。乃 T2251_.64.0398c19: 至彌勒如來得阿耨菩提。見我身也。作是 T2251_.64.0398c20: 思惟已入無餘涅槃。涅槃後二山還合。後彌 T2251_.64.0398c21: 勒世尊廣顯法教。憶念是大迦葉舍利。與 T2251_.64.0398c22: 無量千衆至於彼處。兩山兩開。爾時彌勒 T2251_.64.0398c23: 見大迦葉比丘舍利不散不壞唯著僧伽梨
T2251_.64.0398c26: 所傳。蓋如此。如増一所云。大衆部所傳爾
T2251_.64.0399a06: 附所依。起衆多化事。光解云。所依謂木石
T2251_.64.0399a10: 塊等。化主方能作所化事。有餘師説。若初起 T2251_.64.0399a11: 通者。所起化事要有所假。若通慧滿者。無 T2251_.64.0399a12: 所依假。能起化事。正理師依彼第二説
T2251_.64.0399a15: 變。二約生得等。後中文有三。一正明。二如 T2251_.64.0399a16: 天下指事。三於十下辨處多少。生得等者。 T2251_.64.0399a17: 等向内等。舊論無等字。正理云。總有二類
T2251_.64.0399a23: 説生得心化惟依自界身。修得心化通依自 T2251_.64.0399a24: 他界身。今論云自他身化者。約自界故同 T2251_.64.0399a25: 後説
T2251_.64.0399b01: 化。欲界九處。色界七處。今論修得。前已説
T2251_.64.0399b05: 論主通彼難。救婆沙等也
T2251_.64.0399b08: 闕門。三縁境障不障門
T2251_.64.0399b12: 若有主宰。若無主宰。若水。若陸。若近。若遠。 T2251_.64.0399b13: 而悉觀見。答。主藏臣寶。往昔修因。其事廣 T2251_.64.0399b14: 大。謂於父母知識及師尊所幷餘沙門婆羅 T2251_.64.0399b15: 門衆。不生惱害。而復愛樂不惱害者。又於 T2251_.64.0399b16: 世間。普爲一切癡黒暗冥作光明照授與 T2251_.64.0399b17: 燈明及燈明具。破諸冥暗。悉使明亮。以如
T2251_.64.0399b20: 王一洲者。面各能見一倶盧舍。問。主藏臣 T2251_.64.0399b21: 眼齊何能見。答。四洲王臣見三倶盧舍。乃至 T2251_.64.0399b22: 三洲王臣見半倶盧舍。如契經説。輪王有時 T2251_.64.0399b23: 欲試藏臣威力所受。乘船遊戲殑伽河中。 T2251_.64.0399b24: 勅藏臣言。吾今須寶。藏臣敬諾。請還辨之。 T2251_.64.0399b25: 王不悦曰。正爾須辨。藏臣惶恐即以兩手 T2251_.64.0399b26: 㧌攪。水中應時。捧出種種珍寶。以獻王。復
T2251_.64.0399c01: 晝夜能見面各踰繕那。問。菩薩所成異熟生 T2251_.64.0399c02: 眼。實非天眼。何故立此名。答。菩薩眼根體
T2251_.64.0399c11: 闕。義亦不異。如生等二句。光記屬上爲正。
T2251_.64.0399c14: 文既無能例。何但所例。又違舊論。彼二十
T2251_.64.0399c19: 解順舊論者非也
T2251_.64.0399c22: 左右晝夜等。惠暉云。肉眼見近不見遠。天 T2251_.64.0399c23: 眼遠近皆見。肉眼有同分彼同分。天眼唯同 T2251_.64.0399c24: 分。肉眼見前不見後。及不見左右。天眼前 T2251_.64.0399c25: 後左右皆見。肉眼見障内。不見障外。天眼 T2251_.64.0399c26: 内外皆見。肉眼見麁不見細。天眼二皆見。 T2251_.64.0399c27: 肉眼見晝不見夜。天眼晝夜皆見。肉眼見 T2251_.64.0399c28: 明不見闇。天眼明闇皆見。肉眼有瞖闕。天
T2251_.64.0400a02: 識。依此淨識。能遍觀察前後左右上下諸
T2251_.64.0400a05: 所障故。見上諸色者。非雲霧等所障故。問 T2251_.64.0400a06: 如是天眼能於一時頓見十方諸色境不。 T2251_.64.0400a07: 有説能見。以天眼根光明清徹。自然遍照。 T2251_.64.0400a08: 如未尼寶遍發光明。有説不能一時頓見。 T2251_.64.0400a09: 法蘊所説天眼諸方無障。非謂一時頓見。謂 T2251_.64.0400a10: 人等眼但能覩見面所向色。欲見餘方要 T2251_.64.0400a11: 須迴轉俯仰方見。天眼不爾。面向一方。隨 T2251_.64.0400a12: 欲能見。不須迴轉。故説能見上下諸方。非
T2251_.64.0400a19: 二句明五趣通局。唯言顯餘五種容有。初 T2251_.64.0400a20: 言簡後時
T2251_.64.0400a29: 事不得容易
T2251_.64.0400b03: 唯善二通果無記。餘生得等五。皆通善染無 T2251_.64.0400b04: 記三性。後中此生得等五非果。故不名通。
T2251_.64.0400b07: 唯約呪藥二者非也
T2251_.64.0400b11: 一約人趣。二約地獄。三總指勸餘三趣。此 T2251_.64.0400b12: 即初也。此中有正釋通妨。言餘者。生得餘 T2251_.64.0400b13: 修呪等五類。寶疏云餘趣非也。通妨中舊論 T2251_.64.0400b14: 曰。唯於人道前所説如意成等五。無生所 T2251_.64.0400b15: 得。若爾云何。得有自性憶念宿住人。此從 T2251_.64.0400b16: 業差別所作。生所得舊論。正理。顯宗。光記亦 T2251_.64.0400b17: 爾。婆沙中悉云生處得。今論依得能所云 T2251_.64.0400b18: 所得。婆沙據生在處。故云生處。竝不相違。 T2251_.64.0400b19: 本性生念者。正理。顯宗竝爾。爲成句。且略 T2251_.64.0400b20: 智言。又婆沙悉作本性念生智。生念之言彼
T2251_.64.0400b24: 互用互釋此。亦無失 光記六類五趣配立 T2251_.64.0400b25: 雖多釋唯是二解。今示圖 T2251_.64.0400b26:
T2251_.64.0400b29: 通初中後 T2251_.64.0400c01: T2251_.64.0400c02: [IMAGE] T2251_.64.0400c03: [IMAGE] T2251_.64.0400c04: [IMAGE] T2251_.64.0400c05: [IMAGE] T2251_.64.0400c06: [IMAGE] T2251_.64.0400c07: [IMAGE]
T2251_.64.0400c10: T2251_.64.0400c11: T2251_.64.0400c12: 八 T2251_.64.0400c13: 豐山寓居上毛沙門釋快道記 T2251_.64.0400c14: 分別定品第八之一 T2251_.64.0400c15: 分別定品 當品大分爲二。初明所依定。二 T2251_.64.0400c16: 明能依徳。初中有四。初明四靜慮。光記於 T2251_.64.0400c17: 此大開三。第二第三非也。彼正法住世從 T2251_.64.0400c18: 界品初正宗來。故彼第三七言頌是流通分。 T2251_.64.0400c19: 何於此可分。亦科名非也。寶疏於此失科 T2251_.64.0400c20: 文。而大同光。於此分四亦非也。光記辨生 T2251_.64.0400c21: 起兩釋。賢智定三約果因縁。記一二十七竝 T2251_.64.0400c22: 倶初説。今別約智定作能所依後釋。於義 T2251_.64.0400c23: 無大異。寶疏大同後解
T2251_.64.0400c26: 定。唯諸靜慮能具爲依。故於此中。先辨靜 T2251_.64.0400c27: 慮。或於先辨共功徳中。已辨智所成無靜 T2251_.64.0400c28: 等功徳。餘所成徳。今次當辨。於中先辨所
Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 [行番号:有/無] [返り点:無/有] [CITE] |