INBUDS
倶舍論頌疏 (No. 1823_ 圓暉述 ) in Vol. 00
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T1823_.41.0979a01: 審思此一切 無補特伽羅
T1823_.41.0979a02: 既觀内是空 觀外空亦爾
T1823_.41.0979a03: 能修空觀者 亦都不可得
T1823_.41.0979a04: 釋曰。婆抱梨諦聽能解諸結法者。勸聽法
T1823_.41.0979a05: 也。結謂結縛。解結妙法汝能聽之 謂依心
T1823_.41.0979a06: 故染亦依心故淨者。標所説法也。心染即
T1823_.41.0979a07: 染。心淨便淨。汝依淨心結能解矣 我實無
T1823_.41.0979a08: 我性顛倒故執有者。釋前依心染也。都無
T1823_.41.0979a09: 實我。横計作者。倒想起其心成染焉 無有
T1823_.41.0979a10: 情無我唯有有因法者。標依心淨也。果由
T1823_.41.0979a11: 因起。名有因法。但由因力。果遂得生。果由
T1823_.41.0979a12: 因生。實無作者。故無我見也。因果和合。
T1823_.41.0979a13: 假名爲人。故無有情也。達有因法。情我見
T1823_.41.0979a14: 滅。心便淨矣 謂十二有支至亦都不可得
T1823_.41.0979a15: 者。釋前有因法也。十二有支。蘊處界三。此
T1823_.41.0979a16: 一切法唯有因果。無數取趣。但有情身無
T1823_.41.0979a17: 數取趣。即是内空。外非情法。亦復法空。修
T1823_.41.0979a18: 此空觀 亦不可得。詳此經頌。是佛世尊於
T1823_.41.0979a19: 小乘經密談大乘。眞空之理於是盡矣。犢
T1823_.41.0979a20: 子部難。若無實我。是則世尊非一切智。要
T1823_.41.0979a21: 因眞我。非刹那滅。方頓遍知。以心心所刹
T1823_.41.0979a22: 那刹那異生滅故。故心心所非頓遍知。論主
T1823_.41.0979a23: 答云。但約相續有堪能故。知一切法名一
T1823_.41.0979a24: 切智。非由一念能頓遍知
T1823_.41.0979a25: 從此已下擧頌以答。即是第二明佛遍知分。
T1823_.41.0979a26: 於中有二。一擧頌正明。第二引頌證成。今
T1823_.41.0979a27: 則是初。頌曰
T1823_.41.0979a28: 由相續有能 如火食一切
T1823_.41.0979a29: 如是一切智 非由頓遍知
T1823_.41.0979b01: 釋曰。火食一切。豈一念火能燒一切。但約
T1823_.41.0979b02: 相續説燒一切。佛智亦爾。但據相續名一
T1823_.41.0979b03: 切智
T1823_.41.0979b04: 從此第二引證。犢子部問。如何得知。約相
T1823_.41.0979b05: 續説。知一切法非我遍知。論主答云。説佛
T1823_.41.0979b06: 世尊有三世故。犢子部問。於何處説
T1823_.41.0979b07: 從此論主引頌成證。如有頌曰
T1823_.41.0979b08: 若過去諸佛 若未來諸佛
T1823_.41.0979b09: 及現在諸佛 皆滅衆生憂
T1823_.41.0979b10: 釋曰。此頌既説有三世佛。故約佛智。於相
T1823_.41.0979b11: 續位。知一切法不由於我能頓遍知。以佛
T1823_.41.0979b12: 世尊三世攝故。彼此計我體是佛世尊。復
T1823_.41.0979b13: 説我體非三世攝。此頌既説佛在三世。故
T1823_.41.0979b14: 汝計我非是世尊。我既非佛。明知遍知不
T1823_.41.0979b15: 由於我名頓遍知。理亦應爾
T1823_.41.0979b16: 倶舍論頌疏論本第二十九
T1823_.41.0979b17:
T1823_.41.0979b18:
T1823_.41.0979b19:
T1823_.41.0979b20:倶舍論頌疏論本卷第三十
T1823_.41.0979b21: 從此第三置答益物分。先難後答。犢子部難。
T1823_.41.0979b22: 若補特伽羅即諸蘊者。世尊何不説命者即
T1823_.41.0979b24: 謂由問者執一實我。名爲命者。依此問佛。
T1823_.41.0979b25: 命者與身爲一爲異。故佛答。以我無體。一
T1823_.41.0979b26: 異不成。如不可答龜毛硬軟。本無龜毛。
T1823_.41.0979b27: 答何硬軟。命者本無。答何一異。觀問者意
T1823_.41.0979b28: 故佛不答。古昔諸師已解此結。昔有大
T1823_.41.0979b29: 徳。名曰龍軍。三明六通具八解脱。于時一
T1823_.41.0979c01: 畢隣陀王至大徳所。作如是説。我今來意
T1823_.41.0979c02: 欲請所疑。然諸沙門性好多語。尊能直答。
T1823_.41.0979c03: 我當請問。大徳受請。王即問言。命者與身
T1823_.41.0979c04: 爲一爲異。大徳答言。此不應記。王言。豈
T1823_.41.0979c05: 不先有要耶。今何異言。不答前問。大徳責
T1823_.41.0979c06: 曰。我欲問疑。然諸國王性好多語。王能直
T1823_.41.0979c07: 答。我當發問。王便受教。大徳問言。大王宮
T1823_.41.0979c08: 中諸菴羅樹所生果味。爲醋爲甘。王言。
T1823_.41.0979c09: 宮中本無此樹。大徳復責。先無要耶。今何
T1823_.41.0979c10: 異言。不答所問。王言。宮中此樹既無。容可
T1823_.41.0979c11: 答言果味甘醋。大徳誨曰。命者亦無。如何可
T1823_.41.0979c12: 言與身一異。又犢子問。佛何不説命者都
T1823_.41.0979c13: 無。答亦觀問者阿世耶故。問者謂蘊因果相
T1823_.41.0979c14: 續。名爲命者。依此發問。世尊答命者都無。
T1823_.41.0979c15: 彼墮邪見。謂無因果。故佛不説。又問。佛何
T1823_.41.0979c16: 不説假名命者。答觀彼問者。未能得了
T1823_.41.0979c17: 縁起理故。非受眞空正法器故。故不爲
T1823_.41.0979c18: 説假有命者。理必應爾。如世尊告阿難陀
T1823_.41.0979c20: 作是問言。我於世間爲有我非有我。佛
T1823_.41.0979c21: 不爲記。所以者何。若記爲有。違法眞理。實
T1823_.41.0979c22: 無我故。若記爲無。増彼愚惑。彼便謂我先
T1823_.41.0979c23: 有今無。對有我愚。此無我愚爲過更甚。若
T1823_.41.0979c24: 執有我。則墮常邊。若執無我。便墮斷邊。
T1823_.41.0979c25: 執我是常。爲我修福。執我斷滅。便謂身
T1823_.41.0979c26: 無。更何修福。此二輕重如經説言。寧起我
T1823_.41.0979c27: 見。如須彌山。不起斷見。如芥子許。上來
T1823_.41.0979c28: 依論略此問答
T1823_.41.0979c29: 從此擧頌正明置答益物分。於中有二。一
T1823_.41.0980a01: 經部師中鳩摩邏多頌。第二論主頌 今則是
T1823_.41.0980a02: 初。頌曰
T1823_.41.0980a03: 觀爲見所傷 及壞諸善業
T1823_.41.0980a04: 故佛説正法 如牝虎銜子
T1823_.41.0980a05: 執眞我爲有 則爲見牙傷
T1823_.41.0980a06: 撥俗我爲無 便壞善業果
T1823_.41.0980a07: 釋曰。觀爲見所傷者。標不説有我也 及
T1823_.41.0980a08: 壞諸善業者。標不説我無也 故佛説正
T1823_.41.0980a09: 法如牝虎銜子者。擧喩釋成也。如虎銜子。
T1823_.41.0980a10: 太急則傷。太緩則墮 執眞我爲有則爲見牙
T1823_.41.0980a11: 傷者。釋初句也。執我之見猶如其牙。必傷
T1823_.41.0980a12: 於人。合前太急喩也 撥俗我爲無便壞善
T1823_.41.0980a13: 業子者。釋第二句也。因果相續世爲假我。
T1823_.41.0980a14: 撥此爲無。便壞善業。如子生勝果故。合
T1823_.41.0980a15: 前大緩喩也
T1823_.41.0980a16: 從此第二復説頌言
T1823_.41.0980a17: 由實命者無 佛不言一異
T1823_.41.0980a18: 恐撥無假我 亦不説都無
T1823_.41.0980a19: 謂蘊相續中 有業果命者
T1823_.41.0980a20: 若説無命者 彼撥此爲無
T1823_.41.0980a21: 不説諸蘊中 有假名命者
T1823_.41.0980a22: 由觀發問者 無力解眞空
T1823_.41.0980a23: 如是觀筏蹉 意樂差別故
T1823_.41.0980a24: 彼問有無我 佛不答有無
T1823_.41.0980a25: 釋曰。由實命者無佛不言一異者。釋置記所
T1823_.41.0980a26: 以也 恐撥無假我亦不説都無者。摽不説
T1823_.41.0980a27: 無實命者所以也 謂蘊相續中至彼撥此
T1823_.41.0980a28: 爲無者。釋前標也。謂蘊相續由業引果。於
T1823_.41.0980a29: 此業果。假立命者。若聞佛説無實命者。聞
T1823_.41.0980b01: 者不解。便撥假命。亦以爲無。便墮斷見。
T1823_.41.0980b02: 故佛不説 不説諸蘊中至無力解眞空者。
T1823_.41.0980b03: 明不説假命所以也。假名命者眞空之理。
T1823_.41.0980b04: 發問者愚。非受法器。故佛不説 如是觀
T1823_.41.0980b05: 筏蹉至佛不答有無者。結成置記也。筏蹉
T1823_.41.0980b06: 意樂。我有是常。我無謂斷。佛觀此意。故
T1823_.41.0980b07: 不爲答。説有違理。説無斷善。置記之答
T1823_.41.0980b08: 於斯盡焉
T1823_.41.0980b09: 次破數論雖言決定有我。事用必待事用
T1823_.41.0980b10: 者故。謂如識等能了等用。必待有我以
T1823_.41.0980b11: 爲所依。識等方能有了等用。能了之者
T1823_.41.0980b12: 即是我也。如天授行必待天授。天授是我。
T1823_.41.0980b13: 行即事用。故知事用必待於我。論主釋通
T1823_.41.0980b14: 云。天授能行無別行者。即此天授運之動
T1823_.41.0980b15: 轉。從此至彼。相續生時。説爲行。離天授
T1823_.41.0980b16: 外。無別有行。然此行時。前念爲因。引發
T1823_.41.0980b17: 後果。因是行者。無別我也。如天授能行。識
T1823_.41.0980b18: 能了亦爾。如天授身能爲識因。世間亦謂
T1823_.41.0980b19: 天授能了。然諸聖者爲順世間。亦説天授
T1823_.41.0980b20: 是能了者。又解。或識於境相續生時。前識
T1823_.41.0980b21: 爲因。引後識起。説前因識名能了者。亦
T1823_.41.0980b22: 無有失。世間於因説作者故。如説鐘鼓
T1823_.41.0980b23: 名爲能鳴。聲是所鳴 非鐘鼓也。謂鐘鼓能
T1823_.41.0980b24: 生於聲。即説鐘鼓名爲能鳴。亦是於因説
T1823_.41.0980b25: 作者故。故知識因名能了者。離識之外無
T1823_.41.0980b26: 別有我名能了者也。又解。或如燈能行。識
T1823_.41.0980b27: 能了亦爾。燈焔相續説名燈行。無別行也。
T1823_.41.0980b28: 即識於境相續生時。説名能了。離之無
T1823_.41.0980b29: 能了者也。數論又難。若後識生。從識非
T1823_.41.0980c01: 我。何縁後識不恒似前及三性心不定生
T1823_.41.0980c02: 耶。若有實我。此即無妨。謂我自在能令於
T1823_.41.0980c03: 識不恒相似及不定生。理無妨矣。論主通
T1823_.41.0980c04: 云。識由異相令後異前。謂諸有爲自性法
T1823_.41.0980c05: 爾微細相續。由異相力後必異前。非由我
T1823_.41.0980c06: 也。若不爾者。應無出定。以入定時相續
T1823_.41.0980c07: 相似。既有出定。故知後念必異前也。又諸
T1823_.41.0980c08: 心生必有定次。更無雜亂。如二十心相生
T1823_.41.0980c09: 者也。亦有少分行相等心。方能相生。種性
T1823_.41.0980c10: 別故。如女心無間起莊嚴身心。或起染汚
T1823_.41.0980c11: 心。或起夫心。或起子心此心起時必熏成
T1823_.41.0980c12: 種。後從此諸心相續轉變差別。還生女心。
T1823_.41.0980c13: 如是女心後能生起嚴汚心等。異嚴汚等
T1823_.41.0980c14: 即不能生。故知女心生嚴汚等。若是男心
T1823_.41.0980c15: 即不能生嚴汚心等。種性別故。女心無間
T1823_.41.0980c16: 雖皆容起嚴汚等心。就嚴汚等。若先數起。
T1823_.41.0980c17: 於數起中。若明了者就明了中。若近起者
T1823_.41.0980c18: 女心無間。便先引起。由如是心修力強故。
T1823_.41.0980c19: 數論又難。若有修力最強盛者。寧不恒時
T1823_.41.0980c20: 生於自果。論主答云。由此心有住異相故。
T1823_.41.0980c21: 故不恒時生於自果。此住異相。於別修心
T1823_.41.0980c22: 相續生中最隨順故
T1823_.41.0980c23: 從此論主推讓世尊。即當第四因相不測
T1823_.41.0980c24: 分。論云。諸心品類次第相生因縁方隅。我
T1823_.41.0980c25: 已略説。委悉了達唯在世尊。一切法中智自
T1823_.41.0980c26: 在故。故有頌言
T1823_.41.0980c27: 於一孔雀輪 一切種因相
T1823_.41.0980c28: 非餘智境界 唯一切智知
T1823_.41.0980c29: 釋曰。孔雀輪有青黄等一切別。此一切種
T1823_.41.0981a01: 由何因感。如是因相非餘境界。唯佛能
T1823_.41.0981a02: 知。色差別因尚爲難了。況心心所諸無色法
T1823_.41.0981a03: 因縁差別。豈易了知
T1823_.41.0981a04: 從此第五業生先後分。先難後明。次破勝
T1823_.41.0981a05: 論。勝論難云。若實無我。業已滅壞。云何復
T1823_.41.0981a06: 能生未來果。論主答云。不從壞業。未來果
T1823_.41.0981a07: 生。業雖已壞。種子仍在。但從業種相續轉
T1823_.41.0981a08: 變差別功能。生未來果。猶世間果從種
T1823_.41.0981a09: 生。然果不從已壞種起。亦非從種無間即
T1823_.41.0981a10: 生。但從種子相續轉變差別功能果方得
T1823_.41.0981a11: 生。謂種生芽。芽生於莖。莖生於葉。葉生
T1823_.41.0981a12: 於花。花爲最後方引果生。勝論又難。若爾
T1823_.41.0981a13: 何言從種生果。論主答云。剋實果唯花功
T1823_.41.0981a14: 能。由先種子展轉爲因。引起花中生果功
T1823_.41.0981a15: 能。約展轉因説種生果。故此花中生果功
T1823_.41.0981a16: 能 由先種子展轉引故。所生果相而似種
T1823_.41.0981a17: 也。今業生果亦如外種。由業爲先熏成種
T1823_.41.0981a18: 子。相續轉變差別果生。勝論問云。何名相續
T1823_.41.0981a19: 轉變差別。論主答云。由業爲先。於色心中
T1823_.41.0981a20: 重成種子。即此種子中無間斷。名爲相續。
T1823_.41.0981a21: 即此相續後後刹那異前前生。故名轉變。
T1823_.41.0981a22: 即此轉變有勝功能。最後生果。勝餘轉變。
T1823_.41.0981a23: 故名差別。因此問答便明先果。即當第
T1823_.41.0981a24: 五分也 如命終時於識心中。雖帶衆多
T1823_.41.0981a25: 感當來果所有種子。然此業種略有三種。
T1823_.41.0981a26: 能先引果。一者極重。譬如負債強者先牽。
T1823_.41.0981a27: 二者近作。如臨終時逢善惡友所起善惡
T1823_.41.0981a28: 便先引果。三者數作。謂一生來其數作業。
T1823_.41.0981a29: 能先引果。故經部師有此頌曰
T1823_.41.0981b01: 業極重近起 數習先所作
T1823_.41.0981b02: 前前前後就 輪轉於生死
T1823_.41.0981b03: 釋曰。一業極重。前感異熟。二業近起。前感
T1823_.41.0981b04: 異熟。三業數作。前感作異熟。若業輕等便
T1823_.41.0981b05: 感後熟。由此業力輪轉生死
T1823_.41.0981b06: 從此第六業報難知分。此是論主推讓世
T1823_.41.0981b07: 尊。業所熏種相續轉變。至彼彼位彼彼果
T1823_.41.0981b08: 生。唯佛證知。非餘境界。故經部師有是頌
T1823_.41.0981b09: 曰
T1823_.41.0981b10: 此業此熏習 至此時與果
T1823_.41.0981b11: 一切種定理 離佛無能知
T1823_.41.0981b12: 釋曰。業起之時。必熏成種。此業此種至於
T1823_.41.0981b13: 此時能與其果。此種定理。唯佛能知。已上
T1823_.41.0981b14: 六分正宗已訖
T1823_.41.0981b15: 從此第二流通。於中有三。一讃道勸捨。二
T1823_.41.0981b16: 讃道不覩。三略顯勸學。今則是初。頌曰
T1823_.41.0981b17: 已善説此淨因道 謂佛至言眞法性
T1823_.41.0981b18: 應捨闇盲諸外執 惡見所爲求慧眼
T1823_.41.0981b19: 釋曰。已善説此淨因道者。標讃道也。涅槃
T1823_.41.0981b20: 名淨。此無我道。能證涅槃。名淨因道。我
T1823_.41.0981b21: 執已破。無我理成。名爲善説 謂佛至言
T1823_.41.0981b22: 眞法性者。釋前標也。無我之教是佛至言。無
T1823_.41.0981b23: 我之理是眞法性。教之與理倶涅槃因。淨
T1823_.41.0981b24: 因道矣 應捨闇盲諸外執惡見所爲求慧眼
T1823_.41.0981b25: 者。勸捨也。外道執見名爲惡見無智慧眼
T1823_.41.0981b26: 稱之闇盲。背還滅道爲流轉因。捨亦佳
T1823_.41.0981b27: 矣
T1823_.41.0981b28: 從此第二讃道不覩。頌曰
T1823_.41.0981b29: 此涅槃宮一廣道 千聖所遊無我性
T1823_.41.0981c01: 諸佛日言光所照 雖開昧眼不能覩
T1823_.41.0981c02: 釋曰。無我理性趣涅槃宮。此一廣道爲千
T1823_.41.0981c03: 聖遊。無我正教諸佛日言。其教破闇。猶
T1823_.41.0981c04: 如赫日。依教顯理。名光所照。道之功
T1823_.41.0981c05: 也。外道惡眼。名昧眼無我之日安能覩乎｣
T1823_.41.0981c06: 從此第三略顯勸學者。頌曰
T1823_.41.0981c07: 於此方隅已略説 爲開智者慧毒門
T1823_.41.0981c08: 庶各隨己力堪能 遍悟所知成勝業
T1823_.41.0981c09: 釋曰。無我方隅我已略説。爲開智者慧毒
T1823_.41.0981c10: 之門。如身少破安少毒藥。斯須毒氣遍滿
T1823_.41.0981c11: 身中。此論亦然。開少慧門。諸有智人能深
T1823_.41.0981c12: 悟入。名慧毒門。此慧毒門。普勸人修。庶各
T1823_.41.0981c13: 隨己三乘力能。遍悟所知。必成勝業。其功
T1823_.41.0981c14: 既爾。安不習哉
T1823_.41.0981c16:
T1823_.41.0981c17: 寫本云
T1823_.41.0981c19: 寫之又借覺林之順勤本校合之者也
T1823_.41.0981c20: 三井能盛
T1823_.41.0981c21: 書本云
T1823_.41.0981c23: 祕之窓中莫出之房外而已
T1823_.41.0981c24: 權大僧都尊通判
T1823_.41.0981c26: 書本云
T1823_.41.0981c28: 書本云
T1823_.41.0982a04: 三井末流 盛玄
T1823_.41.0982a06: 房之内北窓以右本遂寫功畢
T1823_.41.0982a07: 武州長榮實憲
T1823_.41.0982a08: 武州池上長榮山本門寺佛壽院
T1823_.41.0982a10:
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T1823_.41.0982a12:
T1823_.41.0982a13:
T1823_.41.0982a14:
T1823_.41.0982a15:
T1823_.41.0982a16:
T1823_.41.0982a17:
T1823_.41.0982a18:
T1823_.41.0982a19:
T1823_.41.0982a20:
T1823_.41.0982a21:
T1823_.41.0982a22:
T1823_.41.0982a23:
T1823_.41.0982a24:
T1823_.41.0982a25:
T1823_.41.0982a26:
T1823_.41.0982a27:
T1823_.41.0982a28:
T1823_.41.0982a29:
T1823_.41.0982b01:
T1823_.41.0982c01:
T1823_.41.0979a02: 既觀内是空 觀外空亦爾
T1823_.41.0979a03: 能修空觀者 亦都不可得
T1823_.41.0979a04: 釋曰。婆抱梨諦聽能解諸結法者。勸聽法
T1823_.41.0979a05: 也。結謂結縛。解結妙法汝能聽之 謂依心
T1823_.41.0979a06: 故染亦依心故淨者。標所説法也。心染即
T1823_.41.0979a07: 染。心淨便淨。汝依淨心結能解矣 我實無
T1823_.41.0979a08: 我性顛倒故執有者。釋前依心染也。都無
T1823_.41.0979a09: 實我。横計作者。倒想起其心成染焉 無有
T1823_.41.0979a10: 情無我唯有有因法者。標依心淨也。果由
T1823_.41.0979a11: 因起。名有因法。但由因力。果遂得生。果由
T1823_.41.0979a12: 因生。實無作者。故無我見也。因果和合。
T1823_.41.0979a13: 假名爲人。故無有情也。達有因法。情我見
T1823_.41.0979a14: 滅。心便淨矣 謂十二有支至亦都不可得
T1823_.41.0979a15: 者。釋前有因法也。十二有支。蘊處界三。此
T1823_.41.0979a16: 一切法唯有因果。無數取趣。但有情身無
T1823_.41.0979a17: 數取趣。即是内空。外非情法。亦復法空。修
T1823_.41.0979a18: 此空觀 亦不可得。詳此經頌。是佛世尊於
T1823_.41.0979a19: 小乘經密談大乘。眞空之理於是盡矣。犢
T1823_.41.0979a20: 子部難。若無實我。是則世尊非一切智。要
T1823_.41.0979a21: 因眞我。非刹那滅。方頓遍知。以心心所刹
T1823_.41.0979a22: 那刹那異生滅故。故心心所非頓遍知。論主
T1823_.41.0979a23: 答云。但約相續有堪能故。知一切法名一
T1823_.41.0979a24: 切智。非由一念能頓遍知
T1823_.41.0979a25: 從此已下擧頌以答。即是第二明佛遍知分。
T1823_.41.0979a26: 於中有二。一擧頌正明。第二引頌證成。今
T1823_.41.0979a27: 則是初。頌曰
T1823_.41.0979a28: 由相續有能 如火食一切
T1823_.41.0979a29: 如是一切智 非由頓遍知
T1823_.41.0979b01: 釋曰。火食一切。豈一念火能燒一切。但約
T1823_.41.0979b02: 相續説燒一切。佛智亦爾。但據相續名一
T1823_.41.0979b03: 切智
T1823_.41.0979b04: 從此第二引證。犢子部問。如何得知。約相
T1823_.41.0979b05: 續説。知一切法非我遍知。論主答云。説佛
T1823_.41.0979b06: 世尊有三世故。犢子部問。於何處説
T1823_.41.0979b07: 從此論主引頌成證。如有頌曰
T1823_.41.0979b08: 若過去諸佛 若未來諸佛
T1823_.41.0979b09: 及現在諸佛 皆滅衆生憂
T1823_.41.0979b10: 釋曰。此頌既説有三世佛。故約佛智。於相
T1823_.41.0979b11: 續位。知一切法不由於我能頓遍知。以佛
T1823_.41.0979b12: 世尊三世攝故。彼此計我體是佛世尊。復
T1823_.41.0979b13: 説我體非三世攝。此頌既説佛在三世。故
T1823_.41.0979b14: 汝計我非是世尊。我既非佛。明知遍知不
T1823_.41.0979b15: 由於我名頓遍知。理亦應爾
T1823_.41.0979b16: 倶舍論頌疏論本第二十九
T1823_.41.0979b17:
T1823_.41.0979b18:
T1823_.41.0979b19:
T1823_.41.0979b20:
T1823_.41.0979b21: 從此第三置答益物分。先難後答。犢子部難。
T1823_.41.0979b22: 若補特伽羅即諸蘊者。世尊何不説命者即
| T1823_.41.0979b23: | 身。論主答云。觀能問者阿世耶故 | 阿世耶此 云意樂 |
T1823_.41.0979b25: 命者與身爲一爲異。故佛答。以我無體。一
T1823_.41.0979b26: 異不成。如不可答龜毛硬軟。本無龜毛。
T1823_.41.0979b27: 答何硬軟。命者本無。答何一異。觀問者意
T1823_.41.0979b28: 故佛不答。古昔諸師已解此結。昔有大
T1823_.41.0979b29: 徳。名曰龍軍。三明六通具八解脱。于時一
T1823_.41.0979c01: 畢隣陀王至大徳所。作如是説。我今來意
T1823_.41.0979c02: 欲請所疑。然諸沙門性好多語。尊能直答。
T1823_.41.0979c03: 我當請問。大徳受請。王即問言。命者與身
T1823_.41.0979c04: 爲一爲異。大徳答言。此不應記。王言。豈
T1823_.41.0979c05: 不先有要耶。今何異言。不答前問。大徳責
T1823_.41.0979c06: 曰。我欲問疑。然諸國王性好多語。王能直
T1823_.41.0979c07: 答。我當發問。王便受教。大徳問言。大王宮
T1823_.41.0979c08: 中諸菴羅樹所生果味。爲醋爲甘。王言。
T1823_.41.0979c09: 宮中本無此樹。大徳復責。先無要耶。今何
T1823_.41.0979c10: 異言。不答所問。王言。宮中此樹既無。容可
T1823_.41.0979c11: 答言果味甘醋。大徳誨曰。命者亦無。如何可
T1823_.41.0979c12: 言與身一異。又犢子問。佛何不説命者都
T1823_.41.0979c13: 無。答亦觀問者阿世耶故。問者謂蘊因果相
T1823_.41.0979c14: 續。名爲命者。依此發問。世尊答命者都無。
T1823_.41.0979c15: 彼墮邪見。謂無因果。故佛不説。又問。佛何
T1823_.41.0979c16: 不説假名命者。答觀彼問者。未能得了
T1823_.41.0979c17: 縁起理故。非受眞空正法器故。故不爲
T1823_.41.0979c18: 説假有命者。理必應爾。如世尊告阿難陀
| T1823_.41.0979c19: | 言。有性筏蹉 | 此云 犢子 | 出家外道。來至我所。 |
T1823_.41.0979c21: 不爲記。所以者何。若記爲有。違法眞理。實
T1823_.41.0979c22: 無我故。若記爲無。増彼愚惑。彼便謂我先
T1823_.41.0979c23: 有今無。對有我愚。此無我愚爲過更甚。若
T1823_.41.0979c24: 執有我。則墮常邊。若執無我。便墮斷邊。
T1823_.41.0979c25: 執我是常。爲我修福。執我斷滅。便謂身
T1823_.41.0979c26: 無。更何修福。此二輕重如經説言。寧起我
T1823_.41.0979c27: 見。如須彌山。不起斷見。如芥子許。上來
T1823_.41.0979c28: 依論略此問答
T1823_.41.0979c29: 從此擧頌正明置答益物分。於中有二。一
T1823_.41.0980a01: 經部師中鳩摩邏多頌。第二論主頌 今則是
T1823_.41.0980a02: 初。頌曰
T1823_.41.0980a03: 觀爲見所傷 及壞諸善業
T1823_.41.0980a04: 故佛説正法 如牝虎銜子
T1823_.41.0980a05: 執眞我爲有 則爲見牙傷
T1823_.41.0980a06: 撥俗我爲無 便壞善業果
T1823_.41.0980a07: 釋曰。觀爲見所傷者。標不説有我也 及
T1823_.41.0980a08: 壞諸善業者。標不説我無也 故佛説正
T1823_.41.0980a09: 法如牝虎銜子者。擧喩釋成也。如虎銜子。
T1823_.41.0980a10: 太急則傷。太緩則墮 執眞我爲有則爲見牙
T1823_.41.0980a11: 傷者。釋初句也。執我之見猶如其牙。必傷
T1823_.41.0980a12: 於人。合前太急喩也 撥俗我爲無便壞善
T1823_.41.0980a13: 業子者。釋第二句也。因果相續世爲假我。
T1823_.41.0980a14: 撥此爲無。便壞善業。如子生勝果故。合
T1823_.41.0980a15: 前大緩喩也
T1823_.41.0980a16: 從此第二復説頌言
T1823_.41.0980a17: 由實命者無 佛不言一異
T1823_.41.0980a18: 恐撥無假我 亦不説都無
T1823_.41.0980a19: 謂蘊相續中 有業果命者
T1823_.41.0980a20: 若説無命者 彼撥此爲無
T1823_.41.0980a21: 不説諸蘊中 有假名命者
T1823_.41.0980a22: 由觀發問者 無力解眞空
T1823_.41.0980a23: 如是觀筏蹉 意樂差別故
T1823_.41.0980a24: 彼問有無我 佛不答有無
T1823_.41.0980a25: 釋曰。由實命者無佛不言一異者。釋置記所
T1823_.41.0980a26: 以也 恐撥無假我亦不説都無者。摽不説
T1823_.41.0980a27: 無實命者所以也 謂蘊相續中至彼撥此
T1823_.41.0980a28: 爲無者。釋前標也。謂蘊相續由業引果。於
T1823_.41.0980a29: 此業果。假立命者。若聞佛説無實命者。聞
T1823_.41.0980b01: 者不解。便撥假命。亦以爲無。便墮斷見。
T1823_.41.0980b02: 故佛不説 不説諸蘊中至無力解眞空者。
T1823_.41.0980b03: 明不説假命所以也。假名命者眞空之理。
T1823_.41.0980b04: 發問者愚。非受法器。故佛不説 如是觀
T1823_.41.0980b05: 筏蹉至佛不答有無者。結成置記也。筏蹉
T1823_.41.0980b06: 意樂。我有是常。我無謂斷。佛觀此意。故
T1823_.41.0980b07: 不爲答。説有違理。説無斷善。置記之答
T1823_.41.0980b08: 於斯盡焉
T1823_.41.0980b09: 次破數論雖言決定有我。事用必待事用
T1823_.41.0980b10: 者故。謂如識等能了等用。必待有我以
T1823_.41.0980b11: 爲所依。識等方能有了等用。能了之者
T1823_.41.0980b12: 即是我也。如天授行必待天授。天授是我。
T1823_.41.0980b13: 行即事用。故知事用必待於我。論主釋通
T1823_.41.0980b14: 云。天授能行無別行者。即此天授運之動
T1823_.41.0980b15: 轉。從此至彼。相續生時。説爲行。離天授
T1823_.41.0980b16: 外。無別有行。然此行時。前念爲因。引發
T1823_.41.0980b17: 後果。因是行者。無別我也。如天授能行。識
T1823_.41.0980b18: 能了亦爾。如天授身能爲識因。世間亦謂
T1823_.41.0980b19: 天授能了。然諸聖者爲順世間。亦説天授
T1823_.41.0980b20: 是能了者。又解。或識於境相續生時。前識
T1823_.41.0980b21: 爲因。引後識起。説前因識名能了者。亦
T1823_.41.0980b22: 無有失。世間於因説作者故。如説鐘鼓
T1823_.41.0980b23: 名爲能鳴。聲是所鳴 非鐘鼓也。謂鐘鼓能
T1823_.41.0980b24: 生於聲。即説鐘鼓名爲能鳴。亦是於因説
T1823_.41.0980b25: 作者故。故知識因名能了者。離識之外無
T1823_.41.0980b26: 別有我名能了者也。又解。或如燈能行。識
T1823_.41.0980b27: 能了亦爾。燈焔相續説名燈行。無別行也。
T1823_.41.0980b28: 即識於境相續生時。説名能了。離之無
T1823_.41.0980b29: 能了者也。數論又難。若後識生。從識非
T1823_.41.0980c01: 我。何縁後識不恒似前及三性心不定生
T1823_.41.0980c02: 耶。若有實我。此即無妨。謂我自在能令於
T1823_.41.0980c03: 識不恒相似及不定生。理無妨矣。論主通
T1823_.41.0980c04: 云。識由異相令後異前。謂諸有爲自性法
T1823_.41.0980c05: 爾微細相續。由異相力後必異前。非由我
T1823_.41.0980c06: 也。若不爾者。應無出定。以入定時相續
T1823_.41.0980c07: 相似。既有出定。故知後念必異前也。又諸
T1823_.41.0980c08: 心生必有定次。更無雜亂。如二十心相生
T1823_.41.0980c09: 者也。亦有少分行相等心。方能相生。種性
T1823_.41.0980c10: 別故。如女心無間起莊嚴身心。或起染汚
T1823_.41.0980c11: 心。或起夫心。或起子心此心起時必熏成
T1823_.41.0980c12: 種。後從此諸心相續轉變差別。還生女心。
T1823_.41.0980c13: 如是女心後能生起嚴汚心等。異嚴汚等
T1823_.41.0980c14: 即不能生。故知女心生嚴汚等。若是男心
T1823_.41.0980c15: 即不能生嚴汚心等。種性別故。女心無間
T1823_.41.0980c16: 雖皆容起嚴汚等心。就嚴汚等。若先數起。
T1823_.41.0980c17: 於數起中。若明了者就明了中。若近起者
T1823_.41.0980c18: 女心無間。便先引起。由如是心修力強故。
T1823_.41.0980c19: 數論又難。若有修力最強盛者。寧不恒時
T1823_.41.0980c20: 生於自果。論主答云。由此心有住異相故。
T1823_.41.0980c21: 故不恒時生於自果。此住異相。於別修心
T1823_.41.0980c22: 相續生中最隨順故
T1823_.41.0980c23: 從此論主推讓世尊。即當第四因相不測
T1823_.41.0980c24: 分。論云。諸心品類次第相生因縁方隅。我
T1823_.41.0980c25: 已略説。委悉了達唯在世尊。一切法中智自
T1823_.41.0980c26: 在故。故有頌言
T1823_.41.0980c27: 於一孔雀輪 一切種因相
T1823_.41.0980c28: 非餘智境界 唯一切智知
T1823_.41.0980c29: 釋曰。孔雀輪有青黄等一切別。此一切種
T1823_.41.0981a01: 由何因感。如是因相非餘境界。唯佛能
T1823_.41.0981a02: 知。色差別因尚爲難了。況心心所諸無色法
T1823_.41.0981a03: 因縁差別。豈易了知
T1823_.41.0981a04: 從此第五業生先後分。先難後明。次破勝
T1823_.41.0981a05: 論。勝論難云。若實無我。業已滅壞。云何復
T1823_.41.0981a06: 能生未來果。論主答云。不從壞業。未來果
T1823_.41.0981a07: 生。業雖已壞。種子仍在。但從業種相續轉
T1823_.41.0981a08: 變差別功能。生未來果。猶世間果從種
T1823_.41.0981a09: 生。然果不從已壞種起。亦非從種無間即
T1823_.41.0981a10: 生。但從種子相續轉變差別功能果方得
T1823_.41.0981a11: 生。謂種生芽。芽生於莖。莖生於葉。葉生
T1823_.41.0981a12: 於花。花爲最後方引果生。勝論又難。若爾
T1823_.41.0981a13: 何言從種生果。論主答云。剋實果唯花功
T1823_.41.0981a14: 能。由先種子展轉爲因。引起花中生果功
T1823_.41.0981a15: 能。約展轉因説種生果。故此花中生果功
T1823_.41.0981a16: 能 由先種子展轉引故。所生果相而似種
T1823_.41.0981a17: 也。今業生果亦如外種。由業爲先熏成種
T1823_.41.0981a18: 子。相續轉變差別果生。勝論問云。何名相續
T1823_.41.0981a19: 轉變差別。論主答云。由業爲先。於色心中
T1823_.41.0981a20: 重成種子。即此種子中無間斷。名爲相續。
T1823_.41.0981a21: 即此相續後後刹那異前前生。故名轉變。
T1823_.41.0981a22: 即此轉變有勝功能。最後生果。勝餘轉變。
T1823_.41.0981a23: 故名差別。因此問答便明先果。即當第
T1823_.41.0981a24: 五分也 如命終時於識心中。雖帶衆多
T1823_.41.0981a25: 感當來果所有種子。然此業種略有三種。
T1823_.41.0981a26: 能先引果。一者極重。譬如負債強者先牽。
T1823_.41.0981a27: 二者近作。如臨終時逢善惡友所起善惡
T1823_.41.0981a28: 便先引果。三者數作。謂一生來其數作業。
T1823_.41.0981a29: 能先引果。故經部師有此頌曰
T1823_.41.0981b01: 業極重近起 數習先所作
T1823_.41.0981b02: 前前前後就 輪轉於生死
T1823_.41.0981b03: 釋曰。一業極重。前感異熟。二業近起。前感
T1823_.41.0981b04: 異熟。三業數作。前感作異熟。若業輕等便
T1823_.41.0981b05: 感後熟。由此業力輪轉生死
T1823_.41.0981b06: 從此第六業報難知分。此是論主推讓世
T1823_.41.0981b07: 尊。業所熏種相續轉變。至彼彼位彼彼果
T1823_.41.0981b08: 生。唯佛證知。非餘境界。故經部師有是頌
T1823_.41.0981b09: 曰
T1823_.41.0981b10: 此業此熏習 至此時與果
T1823_.41.0981b11: 一切種定理 離佛無能知
T1823_.41.0981b12: 釋曰。業起之時。必熏成種。此業此種至於
T1823_.41.0981b13: 此時能與其果。此種定理。唯佛能知。已上
T1823_.41.0981b14: 六分正宗已訖
T1823_.41.0981b15: 從此第二流通。於中有三。一讃道勸捨。二
T1823_.41.0981b16: 讃道不覩。三略顯勸學。今則是初。頌曰
T1823_.41.0981b17: 已善説此淨因道 謂佛至言眞法性
T1823_.41.0981b18: 應捨闇盲諸外執 惡見所爲求慧眼
T1823_.41.0981b19: 釋曰。已善説此淨因道者。標讃道也。涅槃
T1823_.41.0981b20: 名淨。此無我道。能證涅槃。名淨因道。我
T1823_.41.0981b21: 執已破。無我理成。名爲善説 謂佛至言
T1823_.41.0981b22: 眞法性者。釋前標也。無我之教是佛至言。無
T1823_.41.0981b23: 我之理是眞法性。教之與理倶涅槃因。淨
T1823_.41.0981b24: 因道矣 應捨闇盲諸外執惡見所爲求慧眼
T1823_.41.0981b25: 者。勸捨也。外道執見名爲惡見無智慧眼
T1823_.41.0981b26: 稱之闇盲。背還滅道爲流轉因。捨亦佳
T1823_.41.0981b27: 矣
T1823_.41.0981b28: 從此第二讃道不覩。頌曰
T1823_.41.0981b29: 此涅槃宮一廣道 千聖所遊無我性
T1823_.41.0981c01: 諸佛日言光所照 雖開昧眼不能覩
T1823_.41.0981c02: 釋曰。無我理性趣涅槃宮。此一廣道爲千
T1823_.41.0981c03: 聖遊。無我正教諸佛日言。其教破闇。猶
T1823_.41.0981c04: 如赫日。依教顯理。名光所照。道之功
T1823_.41.0981c05: 也。外道惡眼。名昧眼無我之日安能覩乎｣
T1823_.41.0981c06: 從此第三略顯勸學者。頌曰
T1823_.41.0981c07: 於此方隅已略説 爲開智者慧毒門
T1823_.41.0981c08: 庶各隨己力堪能 遍悟所知成勝業
T1823_.41.0981c09: 釋曰。無我方隅我已略説。爲開智者慧毒
T1823_.41.0981c10: 之門。如身少破安少毒藥。斯須毒氣遍滿
T1823_.41.0981c11: 身中。此論亦然。開少慧門。諸有智人能深
T1823_.41.0981c12: 悟入。名慧毒門。此慧毒門。普勸人修。庶各
T1823_.41.0981c13: 隨己三乘力能。遍悟所知。必成勝業。其功
T1823_.41.0981c14: 既爾。安不習哉
| T1823_.41.0981c15: | 倶舍論頌疏論本第三十 | 終 |
T1823_.41.0981c17: 寫本云
| T1823_.41.0981c18: | 寛正二年 | 辛 巳 | 極月廿一日以靈山之靜重本書 |
T1823_.41.0981c20: 三井能盛
T1823_.41.0981c21: 書本云
| T1823_.41.0981c22: | 應仁二年 | 戊子 | 春三月三日以右本寫之畢 |
T1823_.41.0981c24: 權大僧都尊通判
| T1823_.41.0981c25: | 若是圓暉釋者慧暉何不釋之乎如何 | 云云 |
| T1823_.41.0981c27: | 同年三月七日一覽之處文字不正如何 | 云云 |
| T1823_.41.0981c29: | 七年九月十一日以幸尊贈僧正─尊通判 | 職 事 |
| T1823_.41.0982a01: | 平松中將資冬上 郷徳大寺黄門 |
| T1823_.41.0982a02: | 延徳三年 | 辛 亥 | 孟昏十六夜書畢 |
| T1823_.41.0982a03: | 永正元年 | 甲 子 | 孟秋下澣一日遂一覽功畢 |
| T1823_.41.0982a05: | 于時文永七年 | 丁 亥 | 七月十日於三井寺法泉 |
T1823_.41.0982a07: 武州長榮實憲
T1823_.41.0982a08: 武州池上長榮山本門寺佛壽院
| T1823_.41.0982a09: | 權大僧都日現判 | 三十二歳之時 |
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