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倶舍論實義疏 (No. 1561_ 安惠造 ) in Vol. 29

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T1561_.29.0326a01:     能盡生死際 更不受後有
T1561_.29.0326a02:
T1561_.29.0326a03:
T1561_.29.0326a04:
T1561_.29.0326a05: 阿毘達磨倶舍論實義疏卷第二
T1561_.29.0326a06:  尊者安惠造 
T1561_.29.0326a07: 論如有頌言
T1561_.29.0326a08:     諸佛出現樂 演説正法樂
T1561_.29.0326a09:     僧衆和合樂 同修勇進樂
T1561_.29.0326a10: 論説。北倶盧洲衣重一兩。四天王衆天衣重
T1561_.29.0326a11: 半兩。三十三天衣重一銖。夜摩天衣重半銖。
T1561_.29.0326a12: 覩史多天衣重一銖中四分之一。樂變化天
T1561_.29.0326a13: 衣重一銖八分之一。他化自在天衣重一銖
T1561_.29.0326a14: 中十六分之一。已上
T1561_.29.0326a15: 色界天衣不可稱。彼界若有重何言不可稱。
T1561_.29.0326a16: 色界諸天隨其身量所著衣服如光皎淨故不
T1561_.29.0326a17: 可言。表色相今次當説。頌曰
T1561_.29.0326a18:     亂心無心等 隨流淨不淨
T1561_.29.0326a19:     大種所造性 由此説無表
T1561_.29.0326a20: 六失惣説頌云
T1561_.29.0326a21:     初闕相續及假是 無心隨流表相雜
T1561_.29.0326a22:     重置等言不簡別 故此説中有六失
T1561_.29.0326a23: 此是眼耳鼻舌
身意也説諸心
T1561_.29.0326a24: 六失中自異意故。説頌云
T1561_.29.0326a25:     作等餘心等 及無心有記
T1561_.29.0326a26:     無對所造性 是名無表色
T1561_.29.0326a27: 云地與地界有何差別。論頌曰
T1561_.29.0326a28:     地謂顯形色 隨世想立名
T1561_.29.0326a29:     水火亦復然 風即界亦爾
T1561_.29.0326b01: 論故義品中作如説
T1561_.29.0326b02:     趣求諸欲人 常起於希望
T1561_.29.0326b03:     諸欲若不遂 惱壞如箭中説六
T1561_.29.0326b04: 當説論頌曰
T1561_.29.0326b05:     受領納隨觸 想取像爲體
T1561_.29.0326b06:     四餘名行蘊 如是受等三
T1561_.29.0326b07:     及無表無爲 名法處法界
T1561_.29.0326b08: 三蘊七事。如有頌云
T1561_.29.0326b09:     三蘊與無表 及三種無爲
T1561_.29.0326b10:     此法處所攝 法界亦如是
T1561_.29.0326b11: 頌曰
T1561_.29.0326b12:     識爲各了別 此即名意處
T1561_.29.0326b13:     及七界應知 六識轉爲意
T1561_.29.0326b14: 頌曰
T1561_.29.0326b15:     惣攝一切法 由一蘊處界
T1561_.29.0326b16:     攝自性非餘 以離他性故
T1561_.29.0326b17:
T1561_.29.0326b18:
T1561_.29.0326b19:
T1561_.29.0326b20: 阿毘達磨倶舍論實義疏卷第三
T1561_.29.0326b21:  尊者安惠造 
T1561_.29.0326b22: 三科一聚二生門三種族。聚蘊義。生門義。
T1561_.29.0326b23: 心心所法生長門義。生於眼識以眼爲門。此
T1561_.29.0326b24: 經證門義有六。然心所法有十二。故契經説。
T1561_.29.0326b25: 眼色爲縁生於眼識。三和合。觸起倶受想思
T1561_.29.0326b26: 如是。乃至意法爲縁生於意識三和合
T1561_.29.0326b27: 種族義是界義。如一山中有多銅鐵金銀界
T1561_.29.0326b28: 族説名多界。如是一身或一相續。有十八
T1561_.29.0326b29: 類。諸法種族名十八界。眼根現在未來過去
T1561_.29.0326c01:
T1561_.29.0326c02: 無明顛倒頌曰
T1561_.29.0326c03:     如魚處泥中 躍水令渾濁
T1561_.29.0326c04:     無明中倒想 汚患亦復然
T1561_.29.0326c05: 蘊名想頌曰
T1561_.29.0326c06:     牟尼説法蘊 數有八十千
T1561_.29.0326c07:     彼體語或名 此必行蘊攝
T1561_.29.0326c08: 論頌曰
T1561_.29.0326c09:     空界謂竅隟 傳説是明闇
T1561_.29.0326c10:     識界有漏識 有情生所依
T1561_.29.0326c11: 論卷第二
T1561_.29.0326c12: 十八界中幾有見幾無見。幾有對幾無對。幾
T1561_.29.0326c13: 善幾不善幾無記。頌曰
T1561_.29.0326c14:     一有見謂色 十有色有對
T1561_.29.0326c15:     此八除色聲 無記得三種
T1561_.29.0326c16:     五無分別 由計度隨念
T1561_.29.0326c17:     以意地散惠 意諸念爲體
T1561_.29.0326c18: 論曰。説分別略有三種。一自性分別。二計度
T1561_.29.0326c19: 分別。三隨念分別。由五識身雖有自性而無
T1561_.29.0326c20: 餘二。説有八種分別非也。唯有自性分別。而
T1561_.29.0326c21: 無計度隨念分別。唯一分別名無分別
T1561_.29.0326c22:
T1561_.29.0326c23:
T1561_.29.0326c24:
T1561_.29.0326c25: 阿毘達磨倶舍論實義疏卷第四
T1561_.29.0326c26:  尊者安惠造 
T1561_.29.0326c27: 一刹那頌曰
T1561_.29.0326c28:     内五有熟養 聲無異熟生
T1561_.29.0326c29:     八無礙等流 亦異熟生性
T1561_.29.0327a01:     餘三實唯法 刹那唯後三
T1561_.29.0327a02: 内五即是眼之五界。十八界中幾是見幾非
T1561_.29.0327a03: 見。頌曰
T1561_.29.0327a04:     眼法界一分 八種説名見
T1561_.29.0327a05:     五識倶生惠 非見不度故
T1561_.29.0327a06:     眼見色同分 非彼能依識
T1561_.29.0327a07:     傳説不能觀 被障諸色故
T1561_.29.0327a08: 論曰。眼全是見故。法界一分八種是見。餘皆
T1561_.29.0327a09: 非見。論今當略辯。此決定相。頌曰
T1561_.29.0327a10:     眼不下於身 色識非上眼
T1561_.29.0327a11:     色於識一切 二於身亦然
T1561_.29.0327a12:     如眼耳亦然 次三皆自地
T1561_.29.0327a13:     身識自下地 意不定應知
T1561_.29.0327a14: 論又經中説二十二根。謂眼根・耳根・鼻根・
T1561_.29.0327a15: 舌根・身根・意根・女根・男根・命根・樂根・苦根・
T1561_.29.0327a16: 喜根・憂根・捨根・信根・勤根・念根・定根・惠根・
T1561_.29.0327a17: 未知當知根・已知根・具知根
T1561_.29.0327a18: 釋曰。此是何經所説。謂有梵志名曰生測。來
T1561_.29.0327a19: 詣佛所。歡喜問訊。在一面坐。而白佛言。施設
T1561_.29.0327a20: 幾根攝諸根盡。佛言。我説二十二根攝諸根
T1561_.29.0327a21: 盡。若有遮此更説餘根。當知彼説有言無義
T1561_.29.0327a22:
T1561_.29.0327a23:
T1561_.29.0327a24:
T1561_.29.0327a25: 阿毘達磨倶舍論實義疏卷第五
T1561_.29.0327a26:  尊者安惠造 
T1561_.29.0327a27:   分別根品第二之一論卷
第三
T1561_.29.0327a28: 頌曰
T1561_.29.0327a29:     傳説五於四 四根於二種
T1561_.29.0327b01:     五八染淨中 各別爲増上
T1561_.29.0327b02: 論曰。眼等五根至聞聲別故。頌云
T1561_.29.0327b03:     譬如明眼人 能避現險難
T1561_.29.0327b04:     世有聰明者 能離當苦惠
T1561_.29.0327b05:     多聞能知法 多聞能離罪
T1561_.29.0327b06:     多聞捨無義 多聞得涅槃
T1561_.29.0327b07: 頌曰
T1561_.29.0327b08:     身由食住 命託食存 食已令心
T1561_.29.0327b09:     適悦安泰
T1561_.29.0327b10: 若男入胎於母生愛於父生恚。若女入胎於
T1561_.29.0327b11: 父生愛於母生恚。由如故知能續後有。皆是
T1561_.29.0327b12: 染心。是以意根於續後有
T1561_.29.0327b13: 經云。父母精血入胎者。識所攝持方能成就
T1561_.29.0327b14: 羯剌藍也
T1561_.29.0327b15: 釋曰。此顯身語隨心轉義。如契經言。心能導
T1561_.29.0327b16: 世間。心能遍攝受。如是心一法。皆自在隨行。
T1561_.29.0327b17: 頌曰
T1561_.29.0327b18:     了自境増上 惣立於六根
T1561_.29.0327b19:     從身立二根 女男情増上
T1561_.29.0327b20:     於同住雜住 清淨増
T1561_.29.0327b21:     應知命五受 信等立爲根
T1561_.29.0327b22:     未當知已知 具知根亦爾
T1561_.29.0327b23:     於得後後道 涅槃等増上
T1561_.29.0327b24: 論頌云
T1561_.29.0327b25:     身不悦名苦 即此悦名樂
T1561_.29.0327b26:     及三定心悦 餘處此名喜
T1561_.29.0327b27:     心不悦名憂 中捨二無別
T1561_.29.0327b28:     見修無學道 依九立三根
T1561_.29.0327b29: 頌曰
T1561_.29.0327c01:     唯無漏後三 有色命憂苦
T1561_.29.0327c02:     常知唯有漏 通二餘九根
T1561_.29.0327c03: 言最後三根定是無漏。除此三根之外不通
T1561_.29.0327c04: 無漏。契經言。爾時世尊成正覺已作是思惟。
T1561_.29.0327c05: 我所證法甚深微妙。難見難解。不可思議。非
T1561_.29.0327c06: 尋思境。是智者所知。非凡愚所及。斯諸衆生
T1561_.29.0327c07: 久習邪教。愛著諸有。諸見所惑亂故不能解
T1561_.29.0327c08: 了。以不了故能不信受。及生嬈惱。我所言説
T1561_.29.0327c09: 無所利益。唐沒劬勞。不如寂法受解脱樂。作
T1561_.29.0327c10: 是念已默然而住。爾時娑婆世界主大梵天
T1561_.29.0327c11: 王知佛世尊作如是念。即自思惟。此世界中
T1561_.29.0327c12: 諸衆生等多所失壞。今佛世尊證無上法。深
T1561_.29.0327c13: 廣微妙慮諸衆生不能信受。遂處閑寂受現法
T1561_.29.0327c14: 樂。我應詣彼勸請世尊轉妙法輪。作是念已。
T1561_.29.0327c15: 譬如壯士屈申臂頃。從梵宮沒。至於佛所。頂
T1561_.29.0327c16: 禮佛足。遶三匝已。却住一面。合掌恭敬。而白
T1561_.29.0327c17: 佛言。世尊。此世界中諸衆生等久習異教。見
T1561_.29.0327c18: 惑縈纒。流轉生死。無所歸依。無所救護。世尊
T1561_.29.0327c19: 曠劫爲諸衆生修行&MT01722;引。今者得成無上正
T1561_.29.0327c20: 覺。證無上法。出現於世。如優曇花。不爲有
T1561_.29.0327c21: 情隨機演説。處於閑寂。靜默而住。唯願世尊。
T1561_.29.0327c22: 降大悲心。哀愍世間。爲諸有情。説正法要。有
T1561_.29.0327c23: 諸衆生。諸結微薄。機宜成熟。利根易化。不聞
T1561_.29.0327c24: 法故。自然損減。失大法利。唯願世尊。爲諸衆
T1561_.29.0327c25: 生。開甘露門。説微妙法。令諸有情利益安
T1561_.29.0327c26: 樂。爾時大梵天王。勸請世尊。而説偈言
T1561_.29.0327c27:     世尊出現爲優曇 曠劫難逢今一遇
T1561_.29.0327c28:     普爲有情獲法利 唯願廣開甘露門
T1561_.29.0327c29: 爾時世尊聞梵天王勸請偈已。起大悲心。即
T1561_.29.0328a01: 以道眼觀諸有情。或有鈍根執著諸有。或
T1561_.29.0328a02: 有中根少厭生死。或有利根而不放逸。如是
T1561_.29.0328a03: 世尊觀諸世間一切有情。處在世間或生或
T1561_.29.0328a04: 長。根有利鈍。或有易化得道。如實知已。受梵
T1561_.29.0328a05: 王請。許轉法輪。而説偈言
T1561_.29.0328a06:     大梵天王善諦聽 我所得法甚微妙
T1561_.29.0328a07:     今爲汝等廣開演 令於長夜獲安樂
T1561_.29.0328a08: 頌曰
T1561_.29.0328a09:     命唯是異熟 憂及後八非
T1561_.29.0328a10:     色意餘四受 一一皆通二
T1561_.29.0328a11: 論唯一命根定是異熟。釋曰。無一命根非是
T1561_.29.0328a12: 異熟。頌曰
T1561_.29.0328a13:     北洲定千年 西東半日減
T1561_.29.0328a14:     此洲壽不定 後十初叵量
T1561_.29.0328a15: 等。世間有情所餘福業。咸發願言。願我長
T1561_.29.0328a16: 壽。亦不願言願我住壽至於百年或住九十
T1561_.29.0328a17: 八十年等。或有尊人及親友等恒祝之言。願
T1561_.29.0328a18: 汝長壽。亦不定言爾所時等以此洲人所作
T1561_.29.0328a19: 諸業。與貪心倶作是願。契經中説。苾芻當知。
T1561_.29.0328a20: 毘婆尸佛時。人壽八萬歳。乃至迦葉波佛時。
T1561_.29.0328a21: 人壽二萬歳。我今出世。人壽百歳。少出多減
T1561_.29.0328a22: 等。壽若無定限者。世尊何故作如是説。劫初
T1561_.29.0328a23: 諸根大種殊勝。壽即延長。今時漸劣故壽難
T1561_.29.0328a24: 至于十歳。福盡即死。不因命也。修故塔寺能
T1561_.29.0328a25: 延其壽。頌曰
T1561_.29.0328a26:     梵行妙成立 聖道已善修
T1561_.29.0328a27:     壽盡時歡喜 猶如捨衆病
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