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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0412a01: 色滅。此是受想行識。此是受想行識集。此是
T2251_.64.0412a06: 内淨一心無覺不觀。定生喜樂。成就二禪行。 T2251_.64.0412a07: 離喜捨行念正智身受樂。如諸聖人解捨念 T2251_.64.0412a08: 樂行成三禪行。斷苦樂先滅憂喜。不苦不
T2251_.64.0412a11: 集異所擧契經。故會初靜慮第四靜慮。而義 T2251_.64.0412a12: 意全附同佛意。如舍利弗略所唱契經。視可 T2251_.64.0412a13: 知。又解。設無初靜慮等言。而云離生喜樂。 T2251_.64.0412a14: 云捨念清淨等。是初定。第四定故依義會
T2251_.64.0412a18: 名爲修。若習。若修。若多所作者。顯於此定。 T2251_.64.0412a19: 能得自在。能令證得。現法樂住者。謂於此 T2251_.64.0412a20: 定。若習。若修。若多所作。於現法中。證得樂 T2251_.64.0412a21: 住可愛可樂可欣可意。無所希望。無所思 T2251_.64.0412a22: 慕。寂靜安隱故名樂住。於此樂住。得獲成
T2251_.64.0412a28: 或即依現樂。説爲得言。如言石子體。故無
T2251_.64.0412b05: 盛。如遊砂磧。熱渇疲勞。創飮濁水。亦生勝 T2251_.64.0412b06: 樂。或聖道樂。此具有故。謂具一切菩提分法 T2251_.64.0412b07: 四沙門果九斷遍知三界對治。又諸定首諸 T2251_.64.0412b08: 定樂因是故遍説
T2251_.64.0412b11: 樂。説現定樂。令其欣樂。或現樂住是後樂 T2251_.64.0412b12: 依。但説所依能依已顯。如契經説。先住此 T2251_.64.0412b13: 間。入諸等至。後方生彼。不現正理作樂現。 T2251_.64.0412b14: 顯宗作喜樂現。竝誤也。今依寶疏
T2251_.64.0412b17: 正理論曰。本靜慮中有遍縁智。此遍照故立 T2251_.64.0412b18: 以見名。見體即知。故名知見。眼根名見。世
T2251_.64.0412b23: 曰。若修三界諸加行善及無漏善。得分別 T2251_.64.0412b24: 慧。謂從欲界。乃至有頂。諸聞思修所成善 T2251_.64.0412b25: 法。及餘無漏有爲。總説名爲加行善法。能引 T2251_.64.0412b26: 慧生。於諸境中差別而轉故。言修此得分
T2251_.64.0412c01: 一切不善慧。非理所引慧。所有不善障礙定 T2251_.64.0412c02: 慧。皆悉破壞。捨置不起。此相違惠。生長堅
T2251_.64.0412c06: 可知。由依第四定時分別故。準彼四皆依 T2251_.64.0412c07: 佛自説。故於初修定。無別通文。準此可 T2251_.64.0412c08: 知。正理論釋知見云。修此等持。即是爲 T2251_.64.0412c09: 求決定照義。此亦善逝。依自而説。謂爲顯 T2251_.64.0412c10: 佛以天眼通。觀諸有情死生險難。方爲拔 T2251_.64.0412c11: 濟。起靜慮等。故爲知見修天眼通。新舊竝 T2251_.64.0412c12: 無妨 T2251_.64.0412c13: 倶舍論二十八卷法義終 T2251_.64.0412c14: T2251_.64.0412c15: T2251_.64.0412c16: T2251_.64.0412c17: T2251_.64.0412c18: 十九 T2251_.64.0412c19: 豐山寓居上毛沙門快道記 T2251_.64.0412c20: 分別定品第八之二
T2251_.64.0412c26: 等故。名爲梵堂。比丘當知。有梵大梵名 T2251_.64.0412c27: 千。無與等者。無過上者。統千國界。是彼之 T2251_.64.0412c28: 堂故。名爲梵堂。比丘此四梵堂所有力勢。能 T2251_.64.0412c29: 觀此千國界。是故名爲梵堂。是故比丘若 T2251_.64.0413a01: 有比丘。欲度欲界之天處無欲之地者。彼 T2251_.64.0413a02: 四部之衆當求方便成此四梵堂
T2251_.64.0413a05: 無量。後果無量也。以縁無量有情故。得無 T2251_.64.0413a06: 量福。以無量福故。得無量果。以此四行 T2251_.64.0413a07: 有三無量故名無量。光記初從境。次從等 T2251_.64.0413a08: 流果。後從異熟果。詳曰。此三因展轉相成。 T2251_.64.0413a09: 福謂諸福善爲未來愛果之因即現在。雖光
T2251_.64.0413a14: 體依主。初境第七。後二第五轉有財釋。福因 T2251_.64.0413a15: 及果。竝因四所得之法故。若總云四無量。 T2251_.64.0413a16: 四是慈悲喜捨。必非無量是四。故無量之四 T2251_.64.0413a17: 有財釋。必無帶數。婆沙八十一更有三釋
T2251_.64.0413a21: 中有別。慈治斷命瞋。悲治捶打瞋。後説慈 T2251_.64.0413a22: 以無瞋爲性。治瞋故。悲以不害爲性。治 T2251_.64.0413a23: 害故。於彼無評。今論主依後説。何故如是。
T2251_.64.0413a28: 瞋名貪瞋依主釋。若依論主相違釋。舊論 T2251_.64.0413a29: 云。多行殺害瞋。逼惱瞋。嫉妬瞋。愛起憎瞋。 T2251_.64.0413b01: 彼最後瞋。通渉而讀。按義解謬。終以成翻 T2251_.64.0413b02: 誤。或瞋言非必六惑隨一。唯憎逼義。亦名爲 T2251_.64.0413b03: 瞋。若爾無失
T2251_.64.0413b06: 量。亦斷欲貪。此二何別。答有四復次。一淫 T2251_.64.0413b07: 欲貪。境界貪。如次不淨ト捨トノ對治。二顯色 T2251_.64.0413b08: 貪。形色貪。三細觸貪。容儀貪。四形貌貪。有
T2251_.64.0413b12: 逆於味。有説不淨想對治婬貪。厭食想對治 T2251_.64.0413b13: 食貪。準此等文。毘婆沙還同理實義如何。
T2251_.64.0413b18: 形貌觸威儀欲故。母父及兒親等欲對治是 T2251_.64.0413b19: 捨
T2251_.64.0413b23: 會兩釋後義爲勝。又頌釋和會兩釋。是亦後 T2251_.64.0413b24: 爲勝。若言不害似無瞋。何一無瞋言可含 T2251_.64.0413b25: 眞似
T2251_.64.0413c05: 彼所起心不相應行皆名爲喜。豈有喜受與 T2251_.64.0413c06: 受相應。答。彼文應説謂喜及喜相應想行 T2251_.64.0413c07: 識。不可言受。而言受者。是誦者謬。復次彼 T2251_.64.0413c08: 論總説五蘊爲喜無量自性。雖喜受與受 T2251_.64.0413c09: 不相應。而餘心心所法與受相應。故作是
T2251_.64.0413c12: 與心相應。有説欣在喜根相應聚中可得。 T2251_.64.0413c13: 有作是説。喜根後生欣。由喜力所引起故。 T2251_.64.0413c14: 若作是説。此喜無量與受相應。亦不違理
T2251_.64.0413c23: 由思擇力。内所發起。色界定善心欣極欣現 T2251_.64.0413c24: 前。極欣欣性欣類。適意悦意喜性喜類。和合 T2251_.64.0413c25: 不別離。歡欣悦預有堪任性。踊躍踊躍性。 T2251_.64.0413c26: 歡喜歡喜性。總名爲喜。復次與喜相應受想 T2251_.64.0413c27: 行識。及所等起身語二業。不相應行。亦名爲
T2251_.64.0414a04: 古師説喜即喜受。何縁觀行者。其時喜受生。 T2251_.64.0414a05: 若縁與樂。與慈無異。若縁拔苦。應與悲 T2251_.64.0414a06: 同。又契經言欣故生喜。喜即喜受。如先已 T2251_.64.0414a07: 辨。此喜行相與彼欣同。喜故生喜義有何 T2251_.64.0414a08: 異。若言下上義有異者。輕安與樂。義亦應 T2251_.64.0414a09: 然。差別因縁不可得。故又違本論。云何名 T2251_.64.0414a10: 喜。謂喜。喜相應受想行識等。此中意顯喜ト T2251_.64.0414a11: 倶ナル品ノ法ハ喜カ増上カ故。總立喜名。非受ト T2251_.64.0414a12: 受ト倶。其理決定。若喜即喜受。何言與受倶。 T2251_.64.0414a13: 若言對法以理爲量應如無過誦本論文。 T2251_.64.0414a14: 此亦不然。理爲量。論要有經證。方可定 T2251_.64.0414a15: 文。若與經違。理必可壞。不應隨意輒改 T2251_.64.0414a16: 論文。是故此喜定非喜受。以欣爲體。或即 T2251_.64.0414a17: 無貪。謂別有貪。是惡心所。於有情類。作是 T2251_.64.0414a18: 思惟。云何當令諸有樂彼不能得皆屬於 T2251_.64.0414a19: 我。喜能治彼。故是無貪。此與喜根必倶行 T2251_.64.0414a20: 故。三地可得。如悔憂倶。喜亦無貪。分明相 T2251_.64.0414a21: 者。於他盛事心不貪著。知他獲得。深生欣 T2251_.64.0414a22: 慰。心熱對治。説名爲喜。故知此喜亦無貪性
T2251_.64.0414a26: 依欲染想。又契經欣故生喜者。是説由相 T2251_.64.0414a27: 顯體。謂欣悦故生此喜無量。生是生成義。 T2251_.64.0414a28: 又不違本論。已善通故。又以欣爲自性理 T2251_.64.0414a29: 未盡。欣厭別有體否。未定如世親論主者。
T2251_.64.0414b03: 適意悦意喜性喜類。竝是喜樂行相。何偏定 T2251_.64.0414b04: 欣。又無貪爲性。實是臆度無文説。亦無有 T2251_.64.0414b05: 理。諸經論竝皆於慰樂。説喜無量故。又違 T2251_.64.0414b06: 經説治不欣慰。何不言治貪。又喜無量。初
T2251_.64.0414b09: 地。應無貪唯三地。若與喜相應故者。若爾 T2251_.64.0414b10: 者喜根定現前。何得致前難。亦復決定與 T2251_.64.0414b11: 喜倶無貪爲性。全無理教。憂悔之例不成。 T2251_.64.0414b12: 彼二唯欲故。問。喜受爲性。應治憂慼。何云 T2251_.64.0414b13: 不欣慰。答。嫉妬不欣慰是憂慼。行相似故。理 T2251_.64.0414b14: 實治憂慼。若依大乘。雜集十三四無量竝 T2251_.64.0414b15: 以定惠爲體。若依顯揚第四。無瞋。不害。不 T2251_.64.0414b16: 嫉。及無貪。無瞋。如次大同論主解
T2251_.64.0414b20: 依境判。二自意樂本是善非倒。如實意樂 T2251_.64.0414b21: 故。三勝解心所謂相應唯是自修善行。不 T2251_.64.0414b22: 執有情實得故
T2251_.64.0414b27: 自體非倒
T2251_.64.0414c02: 三四方四維上下普周一切。心與慈倶。無 T2251_.64.0414c03: 結。無怨。無恚。無諍。極廣甚大。無量善修。遍 T2251_.64.0414c04: 滿一切世間。成就遊。如是悲喜心與捨倶。 T2251_.64.0414c05: 無結。無怨。無恚。無諍。極廣甚大。無量善修。
T2251_.64.0414c11: 三。此有兩説。三通四叙異説。婆沙八十一
T2251_.64.0414c15: 悲無量。有勝喜受。歡行轉故。悲慼行故。歡 T2251_.64.0414c16: 慼何竝轉。評曰。初二定有悲無量。有至教 T2251_.64.0414c17: 故。如定蘊中説。初二靜慮攝初二靜慮四無 T2251_.64.0414c18: 量等。今論初三説於彼未見。通十地説者。 T2251_.64.0414c19: 喜無量ハ欲ト初二定ト餘ハ通十地。故云隨應
T2251_.64.0415a01: 説如此論
T2251_.64.0415a04: 一正明不斷。二示伏治。釋前文此亦有二。 T2251_.64.0415a05: 初正明伏治。後因便明初修相。此文正明
T2251_.64.0415a08: 行相。能斷煩惱。無量非彼行相。四行相是 T2251_.64.0415a09: 無量。斷煩惱不以此行相故。復次無量是 T2251_.64.0415a10: 勝解作意。惟眞實作意。能斷煩惱。復次無量 T2251_.64.0415a11: 是増益作意。惟不増益作意。能斷煩惱。復次 T2251_.64.0415a12: 無量惟縁現在。要縁三世或無爲。道能斷 T2251_.64.0415a13: 煩惱。復次無量縁有情。要法想能斷煩惱。 T2251_.64.0415a14: 復次無量縁一分境。非縁一分境。道能斷 T2251_.64.0415a15: 煩惱。復次無間道能斷煩惱。無量是解脱道
T2251_.64.0415a18: 有漏根本靜慮攝故。此因有失。不應説三
T2251_.64.0415a21: 根本下惑必斷。有漏根本尚不斷惑。中間 T2251_.64.0415a22: 不斷。理在絶言。故不別簡
T2251_.64.0415a25: 中有問有答。答中有二。一正明初修。二分 T2251_.64.0415a26: 別能修人。初中亦二。初明修縁。二便作下正 T2251_.64.0415a27: 明修願。此中亦有。初約煩惱非増人。二若 T2251_.64.0415a28: 彼下約煩惱増盛人。此中文有三。一標不 T2251_.64.0415a29: 能。二應於下示縁境品別。三先於下正明修 T2251_.64.0415b01: 相。此亦有二。一修觀七品有情。二修此下
T2251_.64.0415b06: 唯。然光法師令同正理中品分三。後釋非 T2251_.64.0415b07: 也 T2251_.64.0415b08: 怨亦分三謂下中上 從易向難。故於親 T2251_.64.0415b09: 友上中下次。於怨三品列下中上
T2251_.64.0415b12: 所以者何。阿羅漢等欲求其失。亦可得故。 T2251_.64.0415b13: 彼於先時。亦有瑕隙故。令我等今輕毀之。 T2251_.64.0415b14: 誰能於彼作饒益事。若於有情。樂求徳者。 T2251_.64.0415b15: 於四無量。多分能修。所以者何。斷善根者。 T2251_.64.0415b16: 欲求其徳。亦可得故。彼於先時。多修善 T2251_.64.0415b17: 業故。今感得尊貴家生。形貌端嚴衆所樂 T2251_.64.0415b18: 見。言詞威肅聞皆敬受。智惠多聞人皆推仰。 T2251_.64.0415b19: 我應於彼作饒益事。今亦約多故。不言唯 T2251_.64.0415b20: 也
T2251_.64.0415b23: 起。偈曰。人道生。光記云現起分別未可也。 T2251_.64.0415b24: 二成具門。初二定得一必成四。第三已上成
T2251_.64.0415b27: 故。慈悲捨與喜樂捨三根相應。喜不與受 T2251_.64.0415b28: 相應。若兼眷屬。亦與喜根相應。皆通三世。 T2251_.64.0415b29: 唯是善而縁三性。欲色界繋唯縁欲界。唯非 T2251_.64.0415c01: 二學而縁非二學。唯修所斷縁見修所斷。通 T2251_.64.0415c02: 縁名義。唯縁他相續。皆通加行得離染得。
T2251_.64.0415c07: 雖初非具喜故。二治非梵故。非梵謂欲界。 T2251_.64.0415c08: 初定近治欲界故。三治非梵行故。婬欲事 T2251_.64.0415c09: 名非梵行。初定近治彼故。四修梵行者身 T2251_.64.0415c10: 中可得故。五梵謂世尊。此四無量佛所施 T2251_.64.0415c11: 設故名梵住。六梵謂梵音。此四梵音所説 T2251_.64.0415c12: 故。七修此四生梵天。爲大梵王故。八以四 T2251_.64.0415c13: 無量於梵福中最勝故。又問。梵住無量有 T2251_.64.0415c14: 何差別有多釋。有作是説。無差別。有説有 T2251_.64.0415c15: 多復次。一名既有差別。二治非梵。治戲論 T2251_.64.0415c16: 別故。三治非梵行。治戲論異故。四非梵行 T2251_.64.0415c17: 者。戲論者。身中可得。有異故。五治不信 T2251_.64.0415c18: 梵。治放逸無量。六在梵世。在上地。有殊 T2251_.64.0415c19: 故。七在未至及梵世。在上地不同故。八在 T2251_.64.0415c20: 上地唯無量。在未至梵世亦名梵住。九外 T2251_.64.0415c21: 道所得唯名梵住。内道所得亦得無量名。十 T2251_.64.0415c22: 共所得梵住。不共得無量。十一妙音云。共異 T2251_.64.0415c23: 生是梵住。不共聖者是無量
T2251_.64.0415c26: 超諸色想。滅有對想。不思惟種種想。入無 T2251_.64.0415c27: 邊空。空無邊處具足住解脱。五超一切空無 T2251_.64.0415c28: 邊處。入無邊識。識無邊處具足住解脱。六 T2251_.64.0415c29: 超一切識無邊處。入無所有無所有處。具足 T2251_.64.0416a01: 住解脱。七超一切無所有處。入非想非非想
T2251_.64.0416a10: 解脱三解脱。度色想滅瞋恚想住空處四解 T2251_.64.0416a11: 脱。度空處住識處五解脱。度識處住不用處 T2251_.64.0416a12: 六解脱。度不用處住有想無想處七解脱。度 T2251_.64.0416a13: 有想無想處住想知滅八解脱。同第八衆集
T2251_.64.0416a22: 云諸色。據十上經言外色。爲治内色想 T2251_.64.0416a23: 貪或觀外色不淨。或内外諸色故。甘露味
T2251_.64.0416a26: 云諸色。具應言外諸色。二文互現。故八十
T2251_.64.0416a29: 色釋外色。故知外諸色名諸色。問。名義如 T2251_.64.0416b01: 何。棄背義名解脱。廣如婆沙。別釋名者。於 T2251_.64.0416b02: 内色身有色想貪。此所斷貪名内有色想。 T2251_.64.0416b03: 内簡外。有是能有身。色是所有身有色。故 T2251_.64.0416b04: 言有色有財釋。有色之想依主釋。内即有有 T2251_.64.0416b05: 色想。内之有色想持業。及同體依主釋。觀外 T2251_.64.0416b06: 色者。觀是能觀。外色即所觀。謂觀外青瘀膿 T2251_.64.0416b07: 爛等。外色之觀境第七依主。故名觀外色。與 T2251_.64.0416b08: 除内有色想貪。觀外色以棄背彼。故名解 T2251_.64.0416b09: 脱。内有色想之觀外色。第四轉依主釋。此觀 T2251_.64.0416b10: 即解脱持業釋。或同體依主釋。二中内無色 T2251_.64.0416b11: 想者。約所依説。謂呼前已斷。觀外色者。約 T2251_.64.0416b12: 所縁説。謂雖已除貪爲堅固故。更觀外不 T2251_.64.0416b13: 淨青瘀等。令貪不還生。内無色想之觀外色
T2251_.64.0416b16: 淨相。彼治色貪。此治不淨觀。是爲差別。上
T2251_.64.0416b20: 三名諸説異諍。且依婆沙如前辨。若依甘
T2251_.64.0416b23: 解脱。分別觀内外色一切淨色。是第三解脱
T2251_.64.0416b26: 爲顯通内外諸色觀淨相。但云淨解脱。又
T2251_.64.0416b29: 中説内無色想觀外色。以破内色故。言内 T2251_.64.0416c01: 無色想故。知行者。於初解脱中漸壞身色。 T2251_.64.0416c02: 至第二解脱中。内色已壞但有外色。第三解
T2251_.64.0416c19: 伴。總言五蘊故。婆沙百四十一亦云。若幷 T2251_.64.0416c20: 助伴。即五蘊性。然彼八十四約隨轉説。故 T2251_.64.0416c21: 云欲界四蘊。以欲無隨轉色故。然光記云。 T2251_.64.0416c22: 此論據勝。婆沙兼據似説者。未得兩論意 T2251_.64.0416c23: 也。又婆沙論界地者。不言欲界者。必不
T2251_.64.0416c26: 界。從依地云色界。而光記亦約弱強等者 T2251_.64.0416c27: 非也
T2251_.64.0417a01: 心。故所縁言可見色
T2251_.64.0417a07: 性唯是善非無記染。今等依地三性等。八十
T2251_.64.0417a12: 受滅解脱。二據實而論滅一切心心所。故有 T2251_.64.0417a13: 經總言滅盡定解脱。後有説約倶解脱。謂諸 T2251_.64.0417a14: 羅得滅定者名倶解脱。由慧定力。解脱煩
T2251_.64.0417a20: 非可厭道諦故。無漏觀則自體是故。不縁 T2251_.64.0417a21: 法智者。無色於欲四遠故。問。何故不明第 T2251_.64.0417a22: 八所縁。答。滅心心所。既無能縁。誰可縁
T2251_.64.0417a26: 中。無眼識所引貪故。於第三定無初二不 T2251_.64.0417a27: 淨解脱。第三定自地ニハ意地ノ妙樂所動亂
T2251_.64.0417b03: 故。遍處亦無。勝處爲門。入遍處故。兼顯示
T2251_.64.0417b06: 如有眼識所引貪故。初禪立解脱。二禪既 T2251_.64.0417b07: 無眼識所引貪故。三禪不立。有章本云三 T2251_.64.0417b08: 禪者非也。准論是二禪故。又論云。初二解 T2251_.64.0417b09: 脱一一通依初二靜慮。能治欲界初靜慮中 T2251_.64.0417b10: 顯色貪故。既不言治二禪。故知是二禪無 T2251_.64.0417b11: 眼識引貪。若爾第三禪既無眼識引貪。何故 T2251_.64.0417b12: 四禪立解脱。解云。第四禪立解脱者。由先 T2251_.64.0417b13: 離貪。方於彼地觀淨解脱。不由治識所 T2251_.64.0417b14: 引貪立
T2251_.64.0417b18: 令攝持故。又欲自觀知所堪能作是念。 T2251_.64.0417b19: 以不淨觀不起煩惱未タシヤ。是爲奇。淨觀 T2251_.64.0417b20: 不起乃爲奇。又現善根有所堪能故
T2251_.64.0417c02: 五曰。淨於大種造色邊際故。第八於心心 T2251_.64.0417c03: 所邊際故。六曰。淨雖取色淨。而不起煩 T2251_.64.0417c04: 惱。以殊勝故。立身證名。第八以無心故。 T2251_.64.0417c05: 身力所起故説身證。七曰。經説八解脱身作 T2251_.64.0417c06: 證者。皆以此二解故。得名身證。今依第 T2251_.64.0417c07: 一第三。若依舊論。曰在界地窮際。亦攝彼 T2251_.64.0417c08: 第四説
T2251_.64.0417c17: 觀勝彼。故名勝處。處之勝依主釋。又百四
T2251_.64.0417c23: 境等同前三解脱。故下三句指同以顯此。準 T2251_.64.0417c24: 此應知。前第三淨是内無色想觀外色。集異
T2251_.64.0418a02: 如婆羅痆斯深染青衣。若青青顯青現青光。 T2251_.64.0418a03: 内無色想觀外諸色。若青青顯青現青光。亦
T2251_.64.0418a06: 華。或如婆羅痆斯深染黄衣若黄黄顯黄現
T2251_.64.0418a09: 痆斯喩。及法合等。準前可知。而彼一一牒
T2251_.64.0418a13: 有漏。以空破色。則名無漏。此是行者所貪 T2251_.64.0418a14: 著處。是故佛爲弟子。説名勝處。示勝此縁 T2251_.64.0418a15: 故
T2251_.64.0418a18: 三小大無量。四因果通二。五能有棄背。能 T2251_.64.0418a19: 勝伏境。能廣所縁。六唯作勝解。能伏煩惱。 T2251_.64.0418a20: 於境無二無量。七如次下論次第從入差別。 T2251_.64.0418a21: 今依彼五六二復次。唯棄背影顯唯作勝 T2251_.64.0418a22: 解
T2251_.64.0418a26: 此論。西方誦本別乎
T2251_.64.0418b01: 量火處。無量風處。無量青處。無量黄處。無量 T2251_.64.0418b02: 赤處。無量白處。無量空處。無量識處。第十修 T2251_.64.0418b03: 一思惟上下諸方不二。衆生如是樂一切處。
T2251_.64.0418b10: 如地等隨世想名。風亦顯形。故言亦爾。如 T2251_.64.0418b11: 世間説黒風團風。此用顯形。表示風故。 T2251_.64.0418b12: 前文即風界爲初。假立爲或説。今風界爲
T2251_.64.0418b15: 可言亦縁色處。此難非理。以諸世間亦説 T2251_.64.0418b16: 黒風團風等故
T2251_.64.0418b19: 必已得勝處遍處。若得勝處。必已得解脱。 T2251_.64.0418b20: 未必已得遍處。若得遍處。必得已得解脱 T2251_.64.0418b21: 及勝處。所以者何。從解脱入勝處。從勝處
T2251_.64.0418b25: 云。初二句答初問者麁也。於無色立。若解 T2251_.64.0418b26: 脱。若遍處。皆依三界。故總言無色依三界。 T2251_.64.0418b27: 不別標簡
T2251_.64.0418c02: 得。非異生能起。初起唯在人中。後復依色 T2251_.64.0418c03: 界身修起
T2251_.64.0418c06: 起。唯無所所有。亦依上地
T2251_.64.0418c09: 力劣無聖教故。治貪欲故。上二界無。有説 T2251_.64.0418c10: 初起唯在人趣。要由教力。所引起故。人中 T2251_.64.0418c11: 有レトモ教天趣中無ヲ以設有著樂。不能初起。 T2251_.64.0418c12: 故人初起。退生欲天。由宿習力。有後起義
T2251_.64.0418c18: 爲數修。此二竝爲因力。唯順後業爲業力。 T2251_.64.0418c19: 其不定業非必定爲因力業力。故此不説。 T2251_.64.0418c20: 雖順現受等竝是業。而分親疎近遠。以爲 T2251_.64.0418c21: 二力。寶疏論順後受。更加順生受。違理教 T2251_.64.0418c22: 二。違理者。濫因力故。違教者。此及舊論。 T2251_.64.0418c23: 正理。顯宗竝唯云順後受業故。麟云。准此 T2251_.64.0418c24: 及論。唯順後受業。以順生是因力攝故。若 T2251_.64.0418c25: 寶法師通取生後二業。彼意者。謂先得定。 T2251_.64.0418c26: 由此定力。感上界順生。後由退失。由先定
T2251_.64.0419a02: 分科竝非也。如首卷辨。寶疏非亦爾也
T2251_.64.0419a05: 出體。明證中。舊論曰。正修得者。謂阿地伽 T2251_.64.0419a06: 摩。此是三乘人。所修菩提助法。及三乘果。今 T2251_.64.0419a07: 擧因以影果。於菩提分前二十二通漏無 T2251_.64.0419a08: 漏。餘十五種唯是無漏。今非有漏。故百八十
T2251_.64.0419a15: 擧經辨住世數量。初中有三。一明隨持説 T2251_.64.0419a16: 二人。世俗教法住。二有能下明隨修行者 T2251_.64.0419a17: 勝義證法住。三故隨下結勸。然寶疏二明能 T2251_.64.0419a18: 持人者非也。爲明法住而明人。何爲大 T2251_.64.0419a19: 科。亦復不是唯明人。明述法住故。上來不 T2251_.64.0419a20: 論住世年數。唯明有能持人其法必住
T2251_.64.0419a27: 住千年。今失五百歳。餘有五百年。五分律
T2251_.64.0419b03: 諸者。行者。毘奈耶。説我之正法應住千歳。 T2251_.64.0419b04: 或復過此。由度女人出家。更減五百。世尊 T2251_.64.0419b05: 雖於處處説正法言。而不分別云何正法。 T2251_.64.0419b06: 契經是此論所依根本。彼所未説者。今應説 T2251_.64.0419b07: 之。故作斯論。以可準例。然光寶竝爲兩説。 T2251_.64.0419b08: 初教證倶唯千年義。後説教法至千歳之後。 T2251_.64.0419b09: 此釋誤也。光記契經等二句總屬上。以爲一 T2251_.64.0419b10: 説。若爾何故。正理。顯宗全無契經已下文 T2251_.64.0419b11: 耶。舊論云。有餘師説。佛般涅槃後一千年。正 T2251_.64.0419b12: 法得住。此説約正修得。不約阿含。若約阿 T2251_.64.0419b13: 含。則有多時。何以故。於末世中。若能此正 T2251_.64.0419b14: 法諸人有二種諸天。一隨聞得信。二隨正解 T2251_.64.0419b15: 得信。皆擁護彼人。令阿含及正修得於世 T2251_.64.0419b16: 不速隱沒。是故於中。如文如義。應急修 T2251_.64.0419b17: 正行。準舊論。於有餘師後。擧經以分別。豈
T2251_.64.0419b20: 教證。倶爲千年。故言總言。此雖不違義。 T2251_.64.0419b21: 疎於文勢。又忽違舊論。問。今云有釋。舊論 T2251_.64.0419b22: 云有餘師。應必對本説何。答。本説者。如 T2251_.64.0419b23: 頌下二句。不論時數。但隨能持人有。對此
T2251_.64.0419b26: 此有釋
T2251_.64.0419b29: 當流通分。光寶分文科目非也。正理論曰。阿 T2251_.64.0419c01: 毘達磨此論所依。此攝彼中眞實要義。彼論 T2251_.64.0419c02: 中義。釋有多途。今此論中。依何義釋。頌曰
T2251_.64.0419c05: 顯。爲如毘婆沙中所顯。準正理顯宗倶言 T2251_.64.0419c06: 眞實要義。前界品初正理言諸堅實義。皆 T2251_.64.0419c07: 入此攝者。眞實誤誰可容疑
T2251_.64.0419c10: 讓佛。論主所造二十唯識終頌曰。我已隨自 T2251_.64.0419c11: 能。略成唯識義。此中一切種。難思佛所行。 T2251_.64.0419c12: 與此意同。正理頌同此。釋多言曰。顯少 T2251_.64.0419c13: 有異途。謂形像色去來世等。由是顯宗改作 T2251_.64.0419c14: 唯。而釋唯言爲顯。更無異途。一切皆依毘 T2251_.64.0419c15: 婆沙故。少者對多。去來世等義。以經部義 T2251_.64.0419c16: 貶量有部所立。是爲我失。顯宗改此。作或 T2251_.64.0419c17: 有差違是我失
T2251_.64.0419c20: 依婆沙。故舊論曰。罽賓國毘婆沙師二證ヲ T2251_.64.0419c21: 以所成就。此阿毘達磨。我今多隨彼義説」
T2251_.64.0419c26: 爲量。本論非量。壞之何咎。故世尊言。當 T2251_.64.0419c27: 依經量。今亦頌云牟尼。善會前來。然長行 T2251_.64.0419c28: 云及大聖弟子。蓋應畫蛇足。或及言應作 T2251_.64.0419c29: 非。由是舊論曰。離證能正判正法。唯佛世 T2251_.64.0420a01: 尊爲最勝量。何以故。由證見一切法故。若 T2251_.64.0420a02: 佛聖弟子離阿含及道理。判正法亦非中 T2251_.64.0420a03: 量。準彼論理前後附爲最善。今論文錯誤 T2251_.64.0420a04: 必矣。又正理論曰。諸法正理廣大甚深。要昔 T2251_.64.0420a05: 曾於無量佛所親近修習。眞智資糧方於智 T2251_.64.0420a06: 境。一切無惑。麟喩獨覺尚於法相。不能決 T2251_.64.0420a07: 判。況諸聲聞。彼所證法。隨他教故。由此決
T2251_.64.0420a12: 二乘凡夫。然寶疏云。六足發智是大弟子之 T2251_.64.0420a13: 所造。故不商略者何。但執文未觀前後應 T2251_.64.0420a14: 承等。光記亦隨錯本釋非也。倶舍論序正流 T2251_.64.0420a15: 通三分已訖。自下大師世眼等頌。已下是破 T2251_.64.0420a16: 我論文。如首卷立八理一證。當至彼論解 T2251_.64.0420a17: 釋。普光等多釋竝妄陋。悉如首卷評簡。於 T2251_.64.0420a18: 此且息
T2251_.64.0420a21: T2251_.64.0420a22: T2251_.64.0420a23: T2251_.64.0420a24: T2251_.64.0420a25: T2251_.64.0420a26: T2251_.64.0420a27: T2251_.64.0420a28: T2251_.64.0420a29: T2251_.64.0420b01: T2251_.64.0420b02: T2251_.64.0420b03: T2251_.64.0420b04: T2251_.64.0420b05: T2251_.64.0420b06: T2251_.64.0420b07: T2251_.64.0420b08: T2251_.64.0420b09: T2251_.64.0420b10: T2251_.64.0420b11: T2251_.64.0420b12: T2251_.64.0420b13: T2251_.64.0420b14: T2251_.64.0420b15: T2251_.64.0420b16: T2251_.64.0420b17: T2251_.64.0420b18: T2251_.64.0420b19: T2251_.64.0420b20: T2251_.64.0420b21: T2251_.64.0420b22: T2251_.64.0420b23: T2251_.64.0420b24: T2251_.64.0420b25: T2251_.64.0420b26: T2251_.64.0420b27: T2251_.64.0420b28: T2251_.64.0420b29: T2251_.64.0420c01: T2251_.64.0420c02: T2251_.64.0420c03: T2251_.64.0420c04: T2251_.64.0420c05: T2251_.64.0420c06: T2251_.64.0420c07: T2251_.64.0420c08: T2251_.64.0420c09: T2251_.64.0420c10: T2251_.64.0420c11: T2251_.64.0420c12: T2251_.64.0420c13: T2251_.64.0420c14: T2251_.64.0420c15: T2251_.64.0420c16: T2251_.64.0420c17: T2251_.64.0420c18: T2251_.64.0420c19: T2251_.64.0420c20: T2251_.64.0420c21: T2251_.64.0420c22: T2251_.64.0420c23: T2251_.64.0420c24: T2251_.64.0420c25: T2251_.64.0420c26: T2251_.64.0420c27: T2251_.64.0420c28: T2251_.64.0420c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 [行番号:有/無] [返り点:無/有] [CITE] |