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百論疏 (No. 1827_ 吉藏撰 ) in Vol. 42 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 [行番号:有/無] [返り点:無/有] [CITE]
T1827_.42.0232a01: T1827_.42.0232a02: No.1827[cf.No.1569] T1827_.42.0232a03: T1827_.42.0232a04: T1827_.42.0232a05: 大業四年十月因講次直疏出不事訪也。肇 T1827_.42.0232a06: 公是京兆郡人。家貧常以傭書爲業。因是歴 T1827_.42.0232a07: 觀經史。毎讀老子莊周之書。喟然歎曰。美則 T1827_.42.0232a08: 美矣。然期神冥累之方猶未盡矣。末見古維 T1827_.42.0232a09: 摩經觀喜頂戴謂親友曰。吾知所歸極矣。羅 T1827_.42.0232a10: 什至京師因從請業。著不眞空等四論。著注 T1827_.42.0232a11: 淨名及諸經論序。什歎曰。秦人解空第一者 T1827_.42.0232a12: 僧肇其人也。若肇公名肇可謂玄宗之始。年 T1827_.42.0232a13: 三十一亡。但百論有二序。一叡師所制。二肇 T1827_.42.0232a14: 公所作。興皇和上毎講常讀肇師序。正爲其 T1827_.42.0232a15: 人言巧意玄妙符論旨。親覩時事。所以禀承。 T1827_.42.0232a16: 又叡師序是弘始四年前翻。什師初至方言 T1827_.42.0232a17: 未融。爲此作序。猶未中詣。肇師序即是此文 T1827_.42.0232a18: 六年重翻。文義既正。作序亦好。所以恒讀肇 T1827_.42.0232a19: 公序也。余年十四虚心翫之。登乎弱冠於寺 T1827_.42.0232a20: 覆述。生起此次第者。論即是教。以教化物前 T1827_.42.0232a21: 須歎教。雖復歎教但未知何時造。故第二明 T1827_.42.0232a22: 時節。雖明時節未知何人所造。故第三明能 T1827_.42.0232a23: 造之人。雖明能造之人未知何故造論。故第 T1827_.42.0232a24: 四明造論意爲縁。雖明能造之論所爲之縁 T1827_.42.0232a25: 竟未知名字何等。故第五釋論名題。雖識名 T1827_.42.0232a26: 目未知是誰注釋。故第六出注論婆數。注釋 T1827_.42.0232a27: 雖竟未知旨趣如何。故第七明論大宗。此之 T1827_.42.0232a28: 七章並化行天竺益天竺之縁。從第八已去 T1827_.42.0232a29: 傳流震旦益於此土。故有第八什師遠齎梵 T1827_.42.0232b01: 本來此翻譯。雖有解法弟子必須有篤信檀 T1827_.42.0232b02: 越。故第九明檀越姚嵩。雖有此九條猶未知 T1827_.42.0232b03: 論偈多少。故有第十定品偈多小也。開此一 T1827_.42.0232b04: 序以爲十章。一歎論功能。二明造論時節。三 T1827_.42.0232b05: 歎造論之人。四陳外道興世。即是造論意。五 T1827_.42.0232b06: 釋論題目。六述注論婆數。七叙論大宗。八明 T1827_.42.0232b07: 翻論羅什。九辨檀越姚嵩。十定品偈多少。章 T1827_.42.0232b08: 雖有十不出人法二義。開人爲五。辨法亦然。 T1827_.42.0232b09: 故成十矣。人五者。一造論人。二所爲人。三注 T1827_.42.0232b10: 論人。四翻論人。五請譯人。四爲内弘。終一爲 T1827_.42.0232b11: 外護。涅槃經云。有二因縁佛法久住。謂解法 T1827_.42.0232b12: 弟子及篤信檀越即其事也。法五者。一歎論 T1827_.42.0232b13: 功能。二造論時節。三釋論名題。四叙論大宗。 T1827_.42.0232b14: 五定品偈多小。就初歎論功能凡有四義。一 T1827_.42.0232b15: 境智。二智諦。三人法。四法喩。言境智者通聖 T1827_.42.0232b16: 心謂正觀也。開眞諦謂正境也。非正境無以 T1827_.42.0232b17: 發正觀。非正觀無以鑒正境。故略題斯二則 T1827_.42.0232b18: 義無不含。問應前明正境後因境發觀。今何 T1827_.42.0232b19: 故前辨正觀後明正境。答因縁境智非前後 T1827_.42.0232b20: 一時。但大士出世爲令衆生得於正觀。正觀 T1827_.42.0232b21: 要因正境故後明正境也。如法華十方三世 T1827_.42.0232b22: 諸佛爲開示悟入諸佛智見。諸佛智見即正 T1827_.42.0232b23: 觀也。在佛既爾。菩薩亦然。問此論云何明正 T1827_.42.0232b24: 境及正觀耶。答如始捨罪福終破於空。横淨 T1827_.42.0232b25: 十條竪窮四句。即一實諦爲正境也。如斯而 T1827_.42.0232b26: 悟稱爲聖心。問爲通衆生聖心。爲通佛菩薩 T1827_.42.0232b27: 聖心耶。答具有三義。一令衆生得悟正觀。名 T1827_.42.0232b28: 通衆生聖心。二邪教既除正經便顯暢悦佛 T1827_.42.0232b29: 心。名通佛聖心。三衆生病息大士患除。故通 T1827_.42.0232c01: 菩薩聖心也。問云何能通所通能壅所壅。答 T1827_.42.0232c02: 以斷常爲能壅。正觀爲所壅。百論爲能通。聖 T1827_.42.0232c03: 心爲所通也。以邪教爲能覆。正教爲所覆。百 T1827_.42.0232c04: 論爲能開。正教爲所開也。第二智諦一雙者。 T1827_.42.0232c05: 通聖心明二智。開眞諦辨二諦。二諦是三世 T1827_.42.0232c06: 佛祖父母。二智爲三世佛父母。如淨名云。智 T1827_.42.0232c07: 度菩薩母。方便以爲父。一切衆導師無不由 T1827_.42.0232c08: 是生。若無智諦則世出世並壞。斯二若成則 T1827_.42.0232c09: 一切皆成。既爲大事故論明之。問既是申二 T1827_.42.0232c10: 諦。何故偏言眞諦。答二義。一者雖具明二諦 T1827_.42.0232c11: 意在於眞。如涅槃云。欲令深識第一義故説 T1827_.42.0232c12: 世諦耳。二者對外道諸諦皆僞故。佛二諦倶 T1827_.42.0232c13: 眞也。問智諦與境智何異而更明耶。答境智 T1827_.42.0232c14: 取其發照。智諦明其説行。説行者。如説而行 T1827_.42.0232c15: 名爲二智。如行而説稱爲二諦。禀二諦教發 T1827_.42.0232c16: 生二智則教轉名境。如境而照故稱爲智。約 T1827_.42.0232c17: 義不同故分兩也。問與中論題何異。答開眞 T1827_.42.0232c18: 諦要論即中道也。通聖心謂正觀。問若爾便 T1827_.42.0232c19: 是一。何名爲兩。答一切論通明中道明正觀。 T1827_.42.0232c20: 故一切論皆是一論。一切經亦通明中道通 T1827_.42.0232c21: 明正觀。則一切經是一經。又一切經猶是一 T1827_.42.0232c22: 切論。以經論皆爲顯道。道既無二。豈有經論 T1827_.42.0232c23: 異哉。然本有於二可言有一。竟未曾二何有 T1827_.42.0232c24: 一耶。如是亦一亦二非一非二。故言亡慮寂 T1827_.42.0232c25: 矣。問一切經皆是一經。何故有多經多論耶。 T1827_.42.0232c26: 答蓋是諸佛爲縁轉勢説法故有多經。四依 T1827_.42.0232c27: 轉勢説法故有多論。猶如一食將適病人迴 T1827_.42.0232c28: 變食味也。次明人法一雙者通聖心明人。開 T1827_.42.0232c29: 眞諦辨法。于時九十六道各稱世尊。故是人 T1827_.42.0233a01: 亂。各謂己道爲實則法亂。提婆今欲正於人 T1827_.42.0233a02: 法故。唯佛爲聖人。餘非聖人。佛法爲眞法。餘 T1827_.42.0233a03: 非眞法也。問此依何文耶。答論首三番問答 T1827_.42.0233a04: 諍人。佛説何等善法相去竟論諍法。即其證 T1827_.42.0233a05: 也。四就法喩釋者。通聖心之津途者喩也。百 T1827_.42.0233a06: 論爲聖心之玄津正觀之幽路。開眞諦要論 T1827_.42.0233a07: 者法説也。佛泥曰後第二明造論時節。問提 T1827_.42.0233a08: 婆與龍樹相見不。答經傳不同。叡師成實論 T1827_.42.0233a09: 序是什師去世後作之。述什師語云。佛滅後 T1827_.42.0233a10: 三百五十年馬鳴出世。五百三十年龍樹出 T1827_.42.0233a11: 世。又云。馬鳴興正法之末。龍樹起像法之初。 T1827_.42.0233a12: 梁武帝發菩提心因縁中云。敬禮興正法馬 T1827_.42.0233a13: 鳴菩薩。歸命興像法龍樹菩薩。肇叡並云。提 T1827_.42.0233a14: 婆出八百餘年。則理不相見。依三文分明相 T1827_.42.0233a15: 見。一提婆傳云。提婆出天眼竟將伏外道詣 T1827_.42.0233a16: 龍樹所受出家法。故應相見。二摩耶經明七 T1827_.42.0233a17: 百年龍樹出。今明八百年提婆出。亦得相見。 T1827_.42.0233a18: 三付法藏經分明相見。龍樹將去世告大弟 T1827_.42.0233a19: 子加那提婆。善男子聽。婆伽婆以無上正法 T1827_.42.0233a20: 付屬迦葉。乃至次第付囑於我。我今去世以 T1827_.42.0233a21: 付屬汝。汝當興慈悲雲注甘露法。提婆長跪 T1827_.42.0233a22: 答曰。敬如尊教。故知相見也。問諸菩薩何故 T1827_.42.0233a23: 出世。答大明二義。一破小執。二破邪迷。如智 T1827_.42.0233a24: 度論云。三百餘年有迦旃延出世造八健度。 T1827_.42.0233a25: 馬鳴於此而出世。即知迦旃延執小爲病。馬 T1827_.42.0233a26: 鳴破小病故出世弘大。亦可旃延逗于時小 T1827_.42.0233a27: 縁而明小。令凡學小即迴凡取聖。次馬鳴出 T1827_.42.0233a28: 世破小。令迴小悟大教。故二人倶弘道利物 T1827_.42.0233a29: 也。六百年初五百羅漢於北天竺罽賓國釋 T1827_.42.0233b01: 八健度造毘婆沙。龍樹於此時而出。具前二 T1827_.42.0233b02: 義。爾時五百部盛興執小違拒大乘。故智度 T1827_.42.0233b03: 論云。五百部各執諸法有決定相。問畢竟空 T1827_.42.0233b04: 如刀傷心。龍樹欲破此小迷申乎大教。二者 T1827_.42.0233b05: 諸部弘小令凡入小。龍樹破小令迴小悟大 T1827_.42.0233b06: 也。次八百年時有法勝等弘小。提婆申大。亦 T1827_.42.0233b07: 具二義。但提婆出世正爲外道盛興故出世 T1827_.42.0233b08: 破斥。而兼除小迷及大乘有所得見也。文稱 T1827_.42.0233b09: 泥曰者肇公云。泥曰泥洹涅槃並外國音不 T1827_.42.0233b10: 同。而以涅槃爲正。又相傳云。涅槃通餘無餘。 T1827_.42.0233b11: 泥曰正是無餘之稱也。有出家大士第三嘆 T1827_.42.0233b12: 造論人。文有四。初出家簡在家。二大士異小 T1827_.42.0233b13: 乘。三標名。四讃徳。出家者。四依出世實大小 T1827_.42.0233b14: 兼弘道俗倶化。必須出家。出家有四。一出形 T1827_.42.0233b15: 家不出心家凡夫出家人也。二出心家不出形 T1827_.42.0233b16: 家在家聖人也。三倶出家出家聖人。四倶不 T1827_.42.0233b17: 出在家凡夫也。今是第三也。大士者。前雖出 T1827_.42.0233b18: 家恐濫小道。故明大士。又前明出家形同小 T1827_.42.0233b19: 乘。今辨大士謂心是菩薩。問何故不明心形 T1827_.42.0233b20: 倶是菩薩。答釋迦法中無別出家菩薩僧。皆 T1827_.42.0233b21: 入聲聞衆攝故。文殊彌勒住在祇洹依聲聞 T1827_.42.0233b22: 高下次第也。又形是聲聞得弘小教引小義。 T1827_.42.0233b23: 便心爲菩薩宣揚大乘。厥名提婆者第三出名 T1827_.42.0233b24: 簡異餘人。厥者其也。提婆者天也。故金光明 T1827_.42.0233b25: 云。摩訶提婆名爲大天。大品云。恒河提婆品 T1827_.42.0233b26: 亦云河天品。恒河者河也。提婆天也。蓋是其 T1827_.42.0233b27: 本名。末稱加那提婆。伽那者小一目。以一目 T1827_.42.0233b28: 施天神故以爲名。復傳云。提婆曾乞食。有女 T1827_.42.0233b29: 人應發道心。於提婆眼生愛。提婆出眼示之 T1827_.42.0233c01: 但是不淨。因以發心故小一目也。玄心獨悟 T1827_.42.0233c02: 下第四讃徳。有三歎。一歎天然徳。二歎禀教 T1827_.42.0233c03: 徳。三歎護法徳。此三次第由有天然徳故解 T1827_.42.0233c04: 教。由解教故護法也。玄心者玄妙之心即正 T1827_.42.0233c05: 觀也。獨悟二義。一八百年時群生皆迷。而提 T1827_.42.0233c06: 婆獨悟。二龍樹多有門人。而提婆最爲標領。 T1827_.42.0233c07: 故叡師云。提婆是龍樹上足弟子。徳與知機 T1827_.42.0233c08: 諍行。才將玄師並照。道映當時者。照蓋於當 T1827_.42.0233c09: 時亦現當時也。神超世表者。世以有所得爲 T1827_.42.0233c10: 懷。提婆以無所得爲悟。莊子雖超世表終日 T1827_.42.0233c11: 域中。與今何異。釋云。彼意聖人雖居無爲不 T1827_.42.0233c12: 捨域中。如佛雖超四流之外恒在三界之内 T1827_.42.0233c13: 今正歎獨出物外。與彼爲異。故能闢三藏下 T1827_.42.0233c14: 第二歎解教徳。初歎解小乘三藏。次美通方 T1827_.42.0233c15: 等十二。而三藏亦有十二。但明九部故直云 T1827_.42.0233c16: 三藏也。三藏教關節難了。提婆並照達之故 T1827_.42.0233c17: 云闢。闢者開通之義也。又佛説三藏。爲明不 T1827_.42.0233c18: 三而方便説三。説三明不三。明權以開實。不 T1827_.42.0233c19: 三而明三。從實以起權。提婆並開達此二義。 T1827_.42.0233c20: 故云重關。小乘人聞三作三解。不知三不三。 T1827_.42.0233c21: 亦不知不三三。故失三藏意也。又于時有二 T1827_.42.0233c22: 種關於三藏。一外道邪言。二小乘性執。今破 T1827_.42.0233c23: 此二執申明三藏。故開二關也。又小乘人二 T1827_.42.0233c24: 關三藏。一得語失意。二語義倶失。今除此二 T1827_.42.0233c25: 執故開兩關也。又三藏幽隱難明即是三關 T1827_.42.0233c26: 故云重也。十二幽路者。于時外道邪言小乘 T1827_.42.0233c27: 異執及有所得大迷三種隱覆方等。今並坦 T1827_.42.0233c28: 蕩之也。又十二文言皆是入理所由。故路也。 T1827_.42.0233c29: 而十二文言幽隱難了。今悉悟之故云坦也。 T1827_.42.0234a01: 有人言。闢三藏破聲聞坦十二除縁覺。爲弘 T1827_.42.0234a02: 一乘故也。今不同此釋。如向明之。檀歩迦夷 T1827_.42.0234a03: 下第三歎護法徳也。内由明達大小故外能 T1827_.42.0234a04: 弘護。檀者獨也。謂獨歩迦夷羅。迦夷羅者云 T1827_.42.0234a05: 赤澤國也。所以作此歎者。佛處中天竺降天 T1827_.42.0234a06: 魔伏外道。提婆爾。作如佛而歎也。爲法城塹 T1827_.42.0234a07: 者二義。一佛大小乘法如城。提婆出世降邪 T1827_.42.0234a08: 護正。與城爲深塹也。二者大小乘教法也。提 T1827_.42.0234a09: 婆爲法作於高城深塹。又二義。一令天魔外 T1827_.42.0234a10: 道不能朗踰。二令大法弘顯如城塹。又二義。 T1827_.42.0234a11: 一防外難。二安王民。于時外道紛然下第四 T1827_.42.0234a12: 明邪興。即提婆所爲縁。有邪故有正。邪去正 T1827_.42.0234a13: 不留。生死涅槃眞妄等皆例也。就文爲二。初 T1827_.42.0234a14: 明邪興。二破邪造論。問邪障於正。云何能感 T1827_.42.0234a15: 提婆。答此等外道凡有三時。一過去本習大 T1827_.42.0234a16: 乘正道。二中途忘正學邪。今第三捨邪從正 T1827_.42.0234a17: 時。以此邪將傾正觀將發故感提婆出世。以 T1827_.42.0234a18: 大乘法破彼邪見。令迴邪悟入大道。若非此 T1827_.42.0234a19: 邪不感正。惡感佛亦爾。具此三義也。邪辯逼 T1827_.42.0234a20: 眞者二義。一逼斥眞道。二逼似之逼。故下文 T1827_.42.0234a21: 云。殆亂正法。如精石亂於白玉好鍮似於黄 T1827_.42.0234a22: 金。故外道立三寶。内教亦然。外道立二十五 T1827_.42.0234a23: 諦六七諦十六諦。内法亦然也。乃仰慨下第 T1827_.42.0234a24: 二提婆出世破邪顯正。前叙内壞。次以外吐 T1827_.42.0234a25: 言造論。慕上曰仰。臨下爲府。言縱惑者。外道 T1827_.42.0234a26: 内無正觀以制邪心。外闕善師以遮其惡。故 T1827_.42.0234a27: 縱起此邪惑之心也。遠極沈淪者第二吐言 T1827_.42.0234a28: 作論。論主運懷曠遠。極救外道沈沒苦海迴 T1827_.42.0234a29: 流惡趣也。所以防正閑邪者。防正者護正法 T1827_.42.0234b01: 也。閑邪者閑或訓解。今用訓靜。令外道紛然 T1827_.42.0234b02: 悉靜息也。是以正化以之隆。隆興也。邪道以 T1827_.42.0234b03: 之而替。替廢也。非夫領括衆妙者。結歎論主 T1827_.42.0234b04: 也。老子云。玄之又玄衆妙之門。今借此語歎 T1827_.42.0234b05: 論主體悟重玄妙道。故能顯正摧邪也。論有 T1827_.42.0234b06: 百偈第五釋論名也。爲三。初釋名。次歎理。三 T1827_.42.0234b07: 歎文。偈有二。一通偈即首盧偈。有三十二字。 T1827_.42.0234b08: 釋道安云。胡人數經法也。莫問長行偈但令 T1827_.42.0234b09: 三十二字滿。便是一偈。龍樹傳亦爾。故云。龍 T1827_.42.0234b10: 樹乳哺之中誦四違陀。四違陀十萬偈。偈有 T1827_.42.0234b11: 三十二字。智度論云。摩訶波若十萬偈。三百 T1827_.42.0234b12: 二十萬言。故知定三十二字爲一偈也。今從 T1827_.42.0234b13: 百偈得名者。正言由此百偈無邪不摧無正 T1827_.42.0234b14: 不顯。故以偈數爲目也。理致下第二歎理。淵 T1827_.42.0234b15: 玄深也。統群籍之要。要者大也。可謂窮深極 T1827_.42.0234b16: 大也。攝一切理盡也。文旨下第三歎文。此論 T1827_.42.0234b17: 或一字論義。二字三字乃至十字或默然論 T1827_.42.0234b18: 義。或動眼論義。或閉眼論義。或擧手論義。或 T1827_.42.0234b19: 鳥眼疾轉。或師子反擲。巧難萬端妙通千勢。 T1827_.42.0234b20: 非可逆陳。至文當現。故言窮制作之美也。然 T1827_.42.0234b21: 至趣幽簡下第六述注論人也。前發起稱歎。 T1827_.42.0234b22: 次正明注人。至趣者謂理也。幽深也。簡略也。 T1827_.42.0234b23: 其理窮深其文極略。故尠得其門戸。尠即小 T1827_.42.0234b24: 也。古疏傳云。注百論衆人非一。合集論之有 T1827_.42.0234b25: 十餘家也。有二人注最行於世。一波數。二僧 T1827_.42.0234b26: 佉斯那次天親也。有婆藪下第二正出注人。 T1827_.42.0234b27: 外國亦名和順。付法藏經云。婆數槃陀善解 T1827_.42.0234b28: 一切修多羅義。婆數云天親。天親者本是天 T1827_.42.0234b29: 帝弟。遣其生閻浮提伏修羅也。其是割那舍 T1827_.42.0234c01: 闍人。云丈夫國也。開士者。天親本小乘學造 T1827_.42.0234c02: 五百部小乘論。方等遂沒翳而不傳。兄阿僧 T1827_.42.0234c03: 伽是大乘人。見弟盛弘小乘。恐覆障大道欲 T1827_.42.0234c04: 引誘化之。故爲之現病。弟聞兄有病來參慰 T1827_.42.0234c05: 之。弟問兄曰。何故病哉。答云。爲汝故病。弟 T1827_.42.0234c06: 問曰。何故爾耶。答汝弘小乘障覆大道。罪過 T1827_.42.0234c07: 深重故爲汝病也。弟曰。若爾此是舌過。當斷 T1827_.42.0234c08: 其舌。兄曰。不須。汝可更造大乘論令大道宣 T1827_.42.0234c09: 流。於是造大乘五百部論。時人呼爲千部論 T1827_.42.0234c10: 主。開士之稱從後時得名也。彰於徽翰者。古 T1827_.42.0234c11: 人以鷄毛爲笔故稱翰也。其爲論也言而無 T1827_.42.0234c12: 當破而不執下第七叙論大宗。問何故至此 T1827_.42.0234c13: 方叙大宗。答天親未注。論宗未顯。訓釋既竟 T1827_.42.0234c14: 論宗始彰。故就此而釋也。就文爲二。初明論 T1827_.42.0234c15: 宗。次辨利益。初中二句。可就二義釋之。一 T1827_.42.0234c16: 者初句明論主申教意異餘論之申。次句明 T1827_.42.0234c17: 論主破病異餘論之破。二者初明學此論者 T1827_.42.0234c18: 能無難而不通。次明學此論者能無通而不 T1827_.42.0234c19: 難。斯之兩對雖是一章之方言。實爲天下之 T1827_.42.0234c20: 要用也。言而無當者。明此論之中異餘論申 T1827_.42.0234c21: 教也。論主言教也。無當者是無住。無著之異 T1827_.42.0234c22: 名。無依無得之別秤也。問云何是言而無當 T1827_.42.0234c23: 異餘論耶。答今略擧衆家義釋之。一者外道 T1827_.42.0234c24: 略論四宗。廣九十六術。皆是言有所當。爲論 T1827_.42.0234c25: 主所屈不能通論主之難。略四宗者。僧佉當 T1827_.42.0234c26: 一。世師當異。勒沙婆當亦一亦異。若提子當 T1827_.42.0234c27: 非一非異。以定住一解也。就一中便難破之。 T1827_.42.0234c28: 彼不能答。餘三例爾。四宗既爾。九十六術亦 T1827_.42.0234c29: 然也。二就小乘略明數論。廣五百部。數論者。 T1827_.42.0235a01: 毘曇定見有得道。成實覩空成聖。並定住空 T1827_.42.0235a02: 有不能通他難也。問云何定住空有。答毘曇 T1827_.42.0235a03: 決不信人法並空。成實定無見有得道。即定 T1827_.42.0235a04: 住也。廣五百部者。智度論云。佛滅度後有五 T1827_.42.0235a05: 百部。各執諸法有決定相。不知佛意爲解脱 T1827_.42.0235a06: 故。聞大乘法説畢竟空如刀傷心。即是言有 T1827_.42.0235a07: 所當。三就南方大乘義略明佛果内外。廣例 T1827_.42.0235a08: 一切相違。略明佛果内外者。開善師佛果定 T1827_.42.0235a09: 爲二諦攝定不得出外。莊嚴定二諦外不得 T1827_.42.0235a10: 在内。即言有所當也。廣一切相違者。莊嚴假 T1827_.42.0235a11: 有體。開善假無體。開善無礙定伏。莊嚴定斷。 T1827_.42.0235a12: 一切相違義。皆是言有當也。四北土略論當 T1827_.42.0235a13: 現二常。廣論滅不滅等。略論二常者。一云定 T1827_.42.0235a14: 現常。一云定當常。廣論滅不滅者。一云聞薫 T1827_.42.0235a15: 習滅。一云定不滅。等如此皆言有當也。問佛 T1827_.42.0235a16: 果内外當現兩常言有當有何過耶。答略明 T1827_.42.0235a17: 二過。一進不冥乎實相。二退失無方之用。傷 T1827_.42.0235a18: 此體用二義也。問此事云何。答實相何曾當 T1827_.42.0235a19: 現亦當亦現非當非現四句耶。内外等亦爾。 T1827_.42.0235a20: 退失無方者。諸大乘論皆明一切諸法無決 T1827_.42.0235a21: 定相。佛有無量方便或説一切實一切不實 T1827_.42.0235a22: 亦實亦不實非實非不實。適縁利物。豈可秉 T1827_.42.0235a23: 執規矩以局大方耶。次言破而不執明論主 T1827_.42.0235a24: 破異餘破者。還例前内外大小。餘有所得内 T1827_.42.0235a25: 外大小破他義自立義。如僧佉破他異自立 T1827_.42.0235a26: 一。謂破有所執。成實破他有自立空。乃至大 T1827_.42.0235a27: 乘破他佛果二諦攝自立云出二諦外。皆是 T1827_.42.0235a28: 破有所執也。問自執破他有何過。答中論五 T1827_.42.0235a29: 陰品出此過。明内道執瓶無常破外道常。外 T1827_.42.0235b01: 道反難内無常。若執瓶無常有二種過。一者 T1827_.42.0235b02: 泥既滅前。誰生瓶果。則失因果。二者眼既無 T1827_.42.0235b03: 常。誰能見色。色念念滅。云何爲眼所見。故反 T1827_.42.0235b04: 著外道難也。餘空有内外當現滅不滅亦反 T1827_.42.0235b05: 著他破。又大小内外有所得人破他立而反 T1827_.42.0235b06: 存有破。今且寄長爪梵志一人論之。長爪至 T1827_.42.0235b07: 佛所云。一切語可破。一切執可轉。故云一切 T1827_.42.0235b08: 不忍。佛反質之。汝言一切不忍者。是見忍不。 T1827_.42.0235b09: 此凡有麁細兩負。言麁負者。若一切不忍遂 T1827_.42.0235b10: 有不忍之見。則違一切不忍之言也。違理負 T1827_.42.0235b11: 者。若一切不忍是見亦不忍。爲細負。細負者。 T1827_.42.0235b12: 一切法不忍一切被破。是見亦不忍則不忍 T1827_.42.0235b13: 之見亦被破。一切被破則衆人被破。不忍之 T1827_.42.0235b14: 智亦被破。則長爪亦被破。又不忍之智既被 T1827_.42.0235b15: 破則無長爪智。以何故破他便受屈也。提婆 T1827_.42.0235b16: 則不爾。所破既除能破亦捨。故言破如可破。 T1827_.42.0235b17: 破可破既去亦破可破非破可破四句内外一 T1827_.42.0235b18: 切不依。亦不見無依。故蹤迹不可尋得也。故 T1827_.42.0235b19: 能言無所住則無難而不通。若破而不執則 T1827_.42.0235b20: 無通而不難也。若言而無當則解一切佛教 T1827_.42.0235b21: 立意。若破而不立則解一切佛教破意。儻然 T1827_.42.0235b22: 靡據事不失眞者第二結歎上二句意。儻者 T1827_.42.0235b23: 惕儻也。靡者無也。據者著。心無所著義耳。以 T1827_.42.0235b24: 能心無依則觸事恒不失眞道也。次句明所 T1827_.42.0235b25: 以。蕭然無寄猶是不住之名。以無不住與理 T1827_.42.0235b26: 玄會。前辨事符於眞。今明與理冥會也。下句 T1827_.42.0235b27: 明事理既會能還原反本。著者顯也。明無當 T1827_.42.0235b28: 無執能令六道還原三乘反本也。有天竺沙 T1827_.42.0235b29: 門第八叙翻論人。自上但化流天竺。今明傳 T1827_.42.0235c01: 來震旦。是什師之功也。羅什父本是天竺人。 T1827_.42.0235c02: 爲彼國相。國破遠投龜茲。龜茲者亦云丘茲 T1827_.42.0235c03: 國也。丘茲國王以妹妻什父而生什。什即丘 T1827_.42.0235c04: 茲王之外孫也。今還考本處故云天竺也。什 T1827_.42.0235c05: 姓天竺。即長安猶有其孫也。沙門者云乏道 T1827_.42.0235c06: 亦云息心。乏道者。以道斷於貧乏也。息心者。 T1827_.42.0235c07: 經云息心達本原。故云沙門也。雜心明有沙 T1827_.42.0235c08: 門沙門果。沙門正是無礙道。沙門果有二種。 T1827_.42.0235c09: 有爲果即解脱道。次無爲果也。鳩摩羅什者。 T1827_.42.0235c10: 父名鳩摩羅炎。母曰耆婆。耆婆云壽。鳩摩羅 T1827_.42.0235c11: 炎云童。即童壽也。合取父母兩秤爲兒一名 T1827_.42.0235c12: 者風俗異也。正言父母兩秤並是美名。欲令 T1827_.42.0235c13: 兒好故合字之。此方達士張融爲兒立名亦 T1827_.42.0235c14: 云融。人問之其故。答云。父融子融。融融融不 T1827_.42.0235c15: 絶。亦是美其子也。鑚仰累年轉不可測者。孔 T1827_.42.0235c16: 子門人歎孔子云。仰之彌高鑚之彌堅。瞻之 T1827_.42.0235c17: 在前忽焉在後。今什公門人用之以美什也。 T1827_.42.0235c18: 問什是何名。答什者父什。此間之美名。故以 T1827_.42.0235c19: 歎其人也。問肇値什得幾年而秤累年。答什 T1827_.42.0235c20: 以弘始三年十二月至長安。弘始七年十二月 T1827_.42.0235c21: 亡。首尾五年。而肇公涅槃論云。在什公門下 T1827_.42.0235c22: 十有餘年。亦云十有二年者。正言十二年是 T1827_.42.0235c23: 一紀之員數。故用之耳。莊子外篇云。庖丁十 T1827_.42.0235c24: 二年不見全牛。亦用十二季事。不見全牛者。 T1827_.42.0235c25: 不見四支百體外別有總牛。此勝天竺四外 T1827_.42.0235c26: 道。並計有總牛。但總與別一異。故成四家耳。 T1827_.42.0235c27: 常味詠斯論以爲心要者。什本小乘學。而丘 T1827_.42.0235c28: 茲王子名沙車。是大乘學。二人深相欽味。但 T1827_.42.0235c29: 恨學業不同不得從就。王子欲化什公。故一 T1827_.42.0236a01: 時來其並房高聲誦阿耨達經明色空乃至一 T1827_.42.0236a02: 切法空。什遙聞之明旦問曰。此是何經而破 T1827_.42.0236a03: 壞一切法。答曰。是大乘經。又問此經以何爲 T1827_.42.0236a04: 義。答曰。畢竟空爲義。什曰。眼現是有。云何 T1827_.42.0236a05: 言空。王子問云。眼是有者以何爲性。答以見 T1827_.42.0236a06: 爲性。難曰。若眼以見爲性。應自見眼。又難曰。 T1827_.42.0236a07: 眼一微成耶多微成耶。若一微成則一微能 T1827_.42.0236a08: 見。不假多也。若一微不見多亦不見。如一盲 T1827_.42.0236a09: 不見多盲亦爾。又問。若有極微色則有十方 T1827_.42.0236a10: 分。有十方分不名極微。若無十方分則不名 T1827_.42.0236a11: 色。於是什無以對之。王子因授中百二論與 T1827_.42.0236a12: 什。大重之。故云常味詠斯論爲心要也。先雖 T1827_.42.0236a13: 親譯而方言未融者此第九叙翻論旦越。翻 T1827_.42.0236a14: 論檀越有二人二處二時。初是天子姚興爲 T1827_.42.0236a15: 旦越。次是姚嵩。初在逍遙薗西明閣上。次是 T1827_.42.0236a16: 草堂寺。初是弘始四季四月。後是六年也。就 T1827_.42.0236a17: 文三。初叙什方言未融。次述旦越重請。後明 T1827_.42.0236a18: 什重翻。什從丘茲來西涼州首尾十八年。弘 T1827_.42.0236a19: 始三年來長安。四年正月即就翻譯。但識一 T1827_.42.0236a20: 往之言未通達言盡。故云未融也。思尋者以 T1827_.42.0236a21: 下出其兩失。一文謬。二理失。文謬故令思惟 T1827_.42.0236a22: 尋究之人多有進退。進退者如似解復似不 T1827_.42.0236a23: 解。躊躇即進退也。標位者下明理謬也。標位 T1827_.42.0236a24: 謂總標綱領作起盡也。乖謂與理乖也。失 T1827_.42.0236a25: 也。歸致即旨歸理致也。大秦下第二叙旦越 T1827_.42.0236a26: 也。大秦處也。司隷者官也。安成侯位也。姚姓 T1827_.42.0236a27: 也。嵩名也。下歎徳可知。毎撫茲文者。撫執捉 T1827_.42.0236a28: 之辭也。所慨良多者。慨歎也。以文謬理乖所 T1827_.42.0236a29: 以傷歎。問姚嵩云何能知其失。答其人俗中 T1827_.42.0236b01: 精解義。曾著啓問天子姚興涅槃無名義。興 T1827_.42.0236b02: 答啓云。夫衆生所以流轉生死者。皆由著欲 T1827_.42.0236b03: 故也。若欲止於心則無復生死。與空合其徳。 T1827_.42.0236b04: 乃曰涅槃。豈容名數於其間哉。肇公述興涅 T1827_.42.0236b05: 槃無名義。故作涅槃論有九折十演也。以弘 T1827_.42.0236b06: 始六年歳次壽星者。爾雅云。東方七星。謂角 T1827_.42.0236b07: 亢兩星星中之長。故云壽星。今歳次之。故以 T1827_.42.0236b08: 爲名也。集理味沙門者第三正重翻。理味沙 T1827_.42.0236b09: 門即解義之流。凡五百餘人。於草堂寺重翻 T1827_.42.0236b10: 也。質而不野者。莊周云。言隱榮華故除其文 T1827_.42.0236b11: 飾。所以云質。復剪於拙朴故云不野也。簡而 T1827_.42.0236b12: 必詣者。刪其煩文爲簡。狹文必秤理爲詣也。 T1827_.42.0236b13: 論凡二十品下第十定品偈少多。文疏已釋。 T1827_.42.0236b14: 依提婆梵本品皆五偈無多少也。而有多少 T1827_.42.0236b15: 者三義。一注人釋有廣略。二翻論人復重増 T1827_.42.0236b16: 減。三方言不同。故多少者不定也。有人不解 T1827_.42.0236b17: 斯意。遂不用肇公品各五偈之言。蓋是未見 T1827_.42.0236b18: 論意耳。破塵品要觀。吉藏息慈之歳已重此 T1827_.42.0236b19: 文。西垂之年翫味彌篤。然十章雖並精巧。但 T1827_.42.0236b20: 破塵一品除患偏要。又長安盛弘唯識。亦宜 T1827_.42.0236b21: 辨其同異。故因講次疏而出之。先論於塵然 T1827_.42.0236b22: 後辨破。釋塵三師。一外道。二毘曇。三成實。 T1827_.42.0236b23: 外道計三塵。一總塵。如外瓶爲眼所見。内身 T1827_.42.0236b24: 亦爾。故云眼見於瓶亦見人也。既爲眼所見 T1827_.42.0236b25: 亦爲耳所聞。如是一切。二別塵。五塵成瓶今 T1827_.42.0236b26: 見瓶色即名見瓶。見人色亦名見人。眼見既 T1827_.42.0236b27: 爾。耳聞例然。三隣虚塵。圓而是常亦爲眼所。 T1827_.42.0236b28: 見。此三攝塵盡矣。毘曇塵凡有二種。一者五 T1827_.42.0236b29: 塵。二者法塵。五識所取名爲五塵。意識所縁 T1827_.42.0236c01: 目爲法塵。然過去未來五塵雖爲意識所取 T1827_.42.0236c02: 亦五塵也。問現在五塵上有生住異滅苦無 T1827_.42.0236c03: 常等。爲是何塵。答屬法塵也。次成實明塵者。 T1827_.42.0236c04: 論師云。法塵有二。一別體法塵。但爲意識所 T1827_.42.0236c05: 得。二同體法塵。即過去未來五塵。以爲意識 T1827_.42.0236c06: 所得復爲五識所縁故名同體。次論同異。成 T1827_.42.0236c07: 實明。總瓶是假屬法塵。爲想心所得之。識但 T1827_.42.0236c08: 得瓶上青黄實色耳。故與外道異。智度論云。 T1827_.42.0236c09: 九十六術不説意。以難解故。若爾亦應不説 T1827_.42.0236c10: 法塵。是故見破情品及以此章但説五塵耳。 T1827_.42.0236c11: 毘曇明。無有假瓶體用但有其名。名屬行陰 T1827_.42.0236c12: 爲法塵攝之。次論色塵同異。毘曇明。可見色 T1827_.42.0236c13: 有二十一。謂青黄長短等。成實明。青黄是實 T1827_.42.0236c14: 爲眼所見。長短爲假屬法塵。想心得之。次隣 T1827_.42.0236c15: 虚塵同異者。外道計。隣虚無十方分圓而是 T1827_.42.0236c16: 常。非眼所見。故下文云。汝經言微塵非現見。 T1827_.42.0236c17: 云何成現見。前云隣虚圓而是常一切現見。 T1827_.42.0236c18: 此是外道自秤。後云非現見者。論主徴彼經 T1827_.42.0236c19: 明非現見也。毘曇明。亦有隣虚塵無十方分。 T1827_.42.0236c20: 具二縁生故是無常。一因縁二増上縁。因縁 T1827_.42.0236c21: 中過去業報得是報因。前後相生是自分因。 T1827_.42.0236c22: 四相扶起是共有因。成實師有二釋。一開善 T1827_.42.0236c23: 師云。隣虚塵就有中折之不盡。故細更復細。 T1827_.42.0236c24: 二莊嚴師。折之則盡而無復十方分。與外道 T1827_.42.0236c25: 異者。彼云。義論十方。在東望則塵居西。在西 T1827_.42.0236c26: 望則塵爲東。亦爲四相所切。與毘曇大同。次 T1827_.42.0236c27: 明破者。但破塵想實不破塵。故下文云。愚人 T1827_.42.0236c28: 見炎爲水。但破水想實無水可破。此想之亦 T1827_.42.0236c29: 名妄想。以實無外境妄作境想故云妄想。亦 T1827_.42.0237a01: 名無明。以不得正觀明故見有外塵。亦名分 T1827_.42.0237a02: 別。實無塵境横生分別言有塵境。問既是破 T1827_.42.0237a03: 想。應名破想品。云何名破塵品耶。答破彼想 T1827_.42.0237a04: 謂有塵故言破塵耳。實是破想。是故但除其 T1827_.42.0237a05: 病而不除法。以無法可除故也。問見有外塵 T1827_.42.0237a06: 有何過患。答想謂有塵即是無明。以見有塵 T1827_.42.0237a07: 便見塵有淨不淨。故於塵起淨不淨倒。即是 T1827_.42.0237a08: 從無明生於顛倒。以生淨倒是故起貪。生不 T1827_.42.0237a09: 淨倒即便起瞋。貪瞋因縁是故起業。起業故 T1827_.42.0237a10: 感二生死苦。名苦集諦。是故由塵有一切過患 T1827_.42.0237a11: 也。悟塵本空則無明滅。故不起淨不淨倒則 T1827_.42.0237a12: 顛倒滅。淨不淨滅故不起貪瞋。貪瞋無故不 T1827_.42.0237a13: 起業苦。便得解脱。名滅道諦。故具得四諦觀。 T1827_.42.0237a14: 次明二諦觀者。知塵本無。而凡夫謂有名爲 T1827_.42.0237a15: 世諦耳。謂有非有名第一義。即二諦觀也。次 T1827_.42.0237a16: 一諦觀者。了塵想本不生故不苦不集。今無 T1827_.42.0237a17: 所滅故不滅不道。即一實諦也。次無諦觀者。 T1827_.42.0237a18: 本對於四是故有一。竟不曾四何有一耶。此 T1827_.42.0237a19: 是從四諦至二諦。二諦歸一諦歸無諦。次從 T1827_.42.0237a20: 無諦故有一諦。一諦故有二諦。二諦故有四 T1827_.42.0237a21: 諦。故舒之彌淪法界。卷之泯無蹤迹。此並是 T1827_.42.0237a22: 空中種樹虚裏織羅。雖舒而不開。雖合而不 T1827_.42.0237a23: 卷。肇公云。近而不可知者其唯物性乎。言動 T1827_.42.0237a24: 而靜。似去而留。可以神會。不可以事求。次論 T1827_.42.0237a25: 同異。問無塵無識淺深云何。答攝論云。無塵 T1827_.42.0237a26: 淺位無識位深。今明若別約借識破塵。一往 T1827_.42.0237a27: 階位可得然矣。依百論及衆經論大意。無塵 T1827_.42.0237a28: 無識位無淺深。故百論云。但破水想實不破 T1827_.42.0237a29: 水。即是但破塵想實不破塵。以此詳之。塵想 T1827_.42.0237b01: 若無塵即無。塵若無塵想即無。更無異時。又 T1827_.42.0237b02: 例如我見及以法見。倒心計有我。我若無倒 T1827_.42.0237b03: 情即無。倒情無故我亦無。倒心見有諸法。諸 T1827_.42.0237b04: 法若無倒心即無。倒心無故諸法即無。又例 T1827_.42.0237b05: 如眼病見空華。空華無故眼病即無。眼病無 T1827_.42.0237b06: 故空華即無。故知更無異時也。二者攝論云。 T1827_.42.0237b07: 塵畢竟無非是世諦。而存有於識。以識爲世 T1827_.42.0237b08: 諦。今明此亦一往之言。借識破塵故云塵無 T1827_.42.0237b09: 識有耳。然塵與識凡有二種。一者性塵性識 T1827_.42.0237b10: 世諦並無。二因縁塵識世諦倶有。就本末言 T1827_.42.0237b11: 之。實由心計塵而心外無塵。以心爲本以塵 T1827_.42.0237b12: 爲末。則明塵無則識有。此是一往之言。然就 T1827_.42.0237b13: 理言之。塵識倶無。約請辨之。塵識倶有也。問 T1827_.42.0237b14: 攝論云四識義。一似根識。二似塵識。三似識 T1827_.42.0237b15: 識。四似我識。一切皆是識實無塵。今云何言 T1827_.42.0237b16: 約理倶無就情倶有耶。答此是借識破塵之 T1827_.42.0237b17: 言耳。但是四識實無別塵。此云識者詺倒想 T1827_.42.0237b18: 爲識。想謂有根。想外實無有根。乃至想謂有 T1827_.42.0237b19: 識。想外實無有識。然所想既無能想寧有。如 T1827_.42.0237b20: 上釋之。是故於情皆有。望理並無也。問三論 T1827_.42.0237b21: 不明唯識義。今云何用之。答三論正明此義。 T1827_.42.0237b22: 中論成壞品云。若謂以現見而有生滅者。則 T1827_.42.0237b23: 爲是癡妄而見有生滅。故知無生滅之境。皆 T1827_.42.0237b24: 是癡妄謂見之耳。觀顛倒品云。色未與心和 T1827_.42.0237b25: 合時空無所有。當知是心想謂有色耳。心外 T1827_.42.0237b26: 實無有色。百論破塵如上引之。想謂有水實 T1827_.42.0237b27: 無水可破。又三論大宗明二於諦。中論釋世 T1827_.42.0237b28: 諦云。一切法性空。而世人顛倒分別爲有。於 T1827_.42.0237b29: 世人是實名爲諦。百論破空品亦爾。俗於世 T1827_.42.0237c01: 人爲實故秤諦。俗於聖人不實故非諦。當知 T1827_.42.0237c02: 實無諸法。於情謂有。於情即是横謂。横謂即 T1827_.42.0237c03: 是識也。問塵識既無淺深。菩薩從何位作無 T1827_.42.0237c04: 塵觀。何位習無識觀。答從初發心至於佛地 T1827_.42.0237c05: 皆作無塵識觀。所以然者。横論萬法竪辨四 T1827_.42.0237c06: 句皆是想心所見起四句絶百非是名諸法 T1827_.42.0237c07: 實相。菩薩從初發心即學實相觀。是故大品 T1827_.42.0237c08: 云。菩薩從初發心即學無所得。無所得不得 T1827_.42.0237c09: 於塵識故名無所得。從初發心信一切法皆 T1827_.42.0237c10: 是想心所謂。所想既本來畢竟不生。能想即 T1827_.42.0237c11: 本來不生。作如此信名爲十信。得此悟解觀 T1827_.42.0237c12: 心位立名爲十住。是故經云。入理三昧名爲 T1827_.42.0237c13: 十住。依此起行秤爲十行。知塵想不生念念 T1827_.42.0237c14: 常起無無生不向塵想。亦迴塵想之心向無 T1827_.42.0237c15: 塵想名爲十迴向。無塵無想觀行現前名爲 T1827_.42.0237c16: 十地。塵想結習都淨秤爲佛地。問何處云從 T1827_.42.0237c17: 初心至佛地皆無塵想耶。答涅槃經云。發心 T1827_.42.0237c18: 畢竟二不別。如是二心先心難。華嚴經云。初 T1827_.42.0237c19: 發心時即是佛故。約觀行明昧不同故有諸 T1827_.42.0237c20: 位差別耳。問塵識位既無淺深。我空法空亦 T1827_.42.0237c21: 無淺深。何故攝論等云十解菩薩得人空。未 T1827_.42.0237c22: 得法空。答須深識此義。我之與法皆是想謂。 T1827_.42.0237c23: 並秤爲塵。於塵内破之自有難易。人塵五情 T1827_.42.0237c24: 取之不得故易除十住得人無我。法塵五情 T1827_.42.0237c25: 取之並得故難破故未得法無我。則與前義 T1827_.42.0237c26: 不類。論本始義云。大品云。一切法不生故波 T1827_.42.0237c27: 若生。所言一切法本不生者。通而言之。所謂 T1827_.42.0237c28: 之境能謂之心皆本不生。別而言之。實無塵 T1827_.42.0237c29: 生想謂言生。今所謂境既本不生。能謂之心 T1827_.42.0238a01: 即無生。如所想炎水既本不生。能想之心即 T1827_.42.0238a02: 亦無生。然能謂所謂顛倒既本不生。對此而 T1827_.42.0238a03: 明波若即是本生。故顛倒本不生波若本生。 T1827_.42.0238a04: 此二本相對也。於顛倒本見是諸法生。於顛 T1827_.42.0238a05: 倒即波若本不生。此亦二本相對也。約縁今 T1827_.42.0238a06: 顛倒生。亦約縁今波若不生。亦就佛今顛倒 T1827_.42.0238a07: 不生。今波若生。此二今相對也。顛倒本不生 T1827_.42.0238a08: 於縁今生。波若本生於縁今不生。約佛顛倒 T1827_.42.0238a09: 本不生今不生。波若本生今生。此文略論本 T1827_.42.0238a10: 末。此可釋本有今無偈。及通一切迷悟宜熟 T1827_.42.0238a11: 思之。三種畢竟空義。問成實等亦明假實空。 T1827_.42.0238a12: 即辨塵空與今何異。答一切佛法明三種無 T1827_.42.0238a13: 生畢竟空。一者諸法實相本清淨無塵及想。 T1827_.42.0238a14: 二者衆生横謂言有。此謂亦無。如無炎水横 T1827_.42.0238a15: 謂言有亦無水生。是以六道本來不起。三者 T1827_.42.0238a16: 十方諸佛隨倒情説有塵亦無塵想法起。如 T1827_.42.0238a17: 隨渇人説有炎水實無水起可用。以爲深觀 T1827_.42.0238a18: 行意也。外道之人都不知此三。毘曇但知瓶 T1827_.42.0238a19: 人等塵無亦不了此三無。成實雖知無人法 T1827_.42.0238a20: 塵不知三本性無。故與大乘爲異也
T1827_.42.0238a23: T1827_.42.0238a24: T1827_.42.0238a25: T1827_.42.0238a26: 釋吉藏撰 T1827_.42.0238a27: 釋捨罪福品第一 T1827_.42.0238a28: 此論玄義已入大科。今釋品名開爲六意。明 T1827_.42.0238a29: 品偈第一。釋偈義第二。辧多少第三。釋相生 T1827_.42.0238b01: 第四。釋品名第五。簡捨破第六。此論梵本有 T1827_.42.0238b02: 於百偈。肇師云。後五十偈於此土無益。故闕 T1827_.42.0238b03: 而不傳。依其本名猶稱百也。問今所存者爲 T1827_.42.0238b04: 是前之五十。爲是後之五十。爲擇其精要取 T1827_.42.0238b05: 五十耶。答肇公既云後五十偈於此土無益。 T1827_.42.0238b06: 故知今之所翻是前五十矣。問前之五十明 T1827_.42.0238b07: 義爲不盡。答始捨罪福終辨破空邪無不破 T1827_.42.0238b08: 正無不顯。則義無不備也。釋偈義第二。總談 T1827_.42.0238b09: 設教凡有三門。一但有長行無有偈頌。如大 T1827_.42.0238b10: 品之類。二但有偈頌無有長行。如法句之流。 T1827_.42.0238b11: 三具存二説。如法華經等。在經既爾。論亦例 T1827_.42.0238b12: 之。一但有偈無有長行。如中論也。二但長行 T1827_.42.0238b13: 無有偈頌。即是斯文。三具二種。如十二門論。 T1827_.42.0238b14: 問何故經論辨此三耶。答蓋是適化不同應 T1827_.42.0238b15: 機而作。故龍樹十住毘婆沙云。或有樂長行。 T1827_.42.0238b16: 或有樂偈頌。或有樂雜説莊嚴章句者。所 T1827_.42.0238b17: 好各不同。我隨而不捨。問斯論既是長行。 T1827_.42.0238b18: 何故云論有百偈從偈立名。答偈有二種。一 T1827_.42.0238b19: 者通偈二者別偈。言別偈者。謂四言五言 T1827_.42.0238b20: 六言七言皆以四句而成。目之爲偈。謂別偈 T1827_.42.0238b21: 也。二者通偈謂首盧偈。釋道安云。蓋是胡 T1827_.42.0238b22: 人數經法也。莫問長行與偈但令三十二字 T1827_.42.0238b23: 滿即便名偈。謂通偈也。中論十二門即是別 T1827_.42.0238b24: 偈。斯論謂通偈也。婆沙列四種偈。一者以 T1827_.42.0238b25: 八字爲一句。三十二字爲一偈。此是結偈法。 T1827_.42.0238b26: 名阿菟吒闡提。是經論數法。亦是計書寫數 T1827_.42.0238b27: 法。二者或六字爲句名初偈。三者二十六字 T1827_.42.0238b28: 爲句者是後偈。此偈名摩羅。四者減六字爲 T1827_.42.0238b29: 句。此偈名周利荼。今謂四種中百論偈是最 T1827_.42.0238c01: 初偈也。所言偈者。外國稱爲祇夜亦云竭夜。 T1827_.42.0238c02: 今略其煩故但云偈。此土翻之句也頌也。有 T1827_.42.0238c03: 人言。偈是此門之名。訓之爲竭。以其明義竭 T1827_.42.0238c04: 盡故稱爲偈。辨多小第三。什師云。論凡二十 T1827_.42.0238c05: 品。品各五偈。故合有百偈。問觀此論文長短 T1827_.42.0238c06: 不定。初捨罪福將及半卷。一異等章唯有數 T1827_.42.0238c07: 紙。若品各五偈則並應百六十字。云何少多 T1827_.42.0238c08: 不同。答據彼梵文。提婆本論則品各四偈字 T1827_.42.0238c09: 無少多。而今有長短者凡有三義。一者天親 T1827_.42.0238c10: 注論有其少多。難解者則廣釋。易見者則略 T1827_.42.0238c11: 明。故文成豐約也。二者注論之人觀品形勢。 T1827_.42.0238c12: 若起盡難明則義生問答鉤瑣蝉聯。故品則 T1827_.42.0238c13: 長。若始末易明直釋而已。在文則短。三者羅 T1827_.42.0238c14: 什翻論詳察機宜。有益者則廣翻。無利者則 T1827_.42.0238c15: 略譯。是以品文有其長短。諸講匠不體斯意 T1827_.42.0238c16: 故謬釋紛綸。相生第四。言十品者。一捨罪福。 T1827_.42.0238c17: 二破神。三破一。四破異。五破情。六破塵。七 T1827_.42.0238c18: 破因。中有果。八破因中無果。九破常。十破 T1827_.42.0238c19: 空。問斯論十品何因縁故初捨罪福。答九十 T1827_.42.0238c20: 六術但知起罪感彼三塗。未悟著福迴流六 T1827_.42.0238c21: 趣。今欲示其出要之津。是故建篇明捨罪福。 T1827_.42.0238c22: 捨罪福則義無不員。但外道不受三空而立有 T1827_.42.0238c23: 神我。故第二破神。神義不立擧法來救。但一異 T1827_.42.0238c24: 爲萬化大宗。宜前破洗。故有破一異二品。一異 T1827_.42.0238c25: 理隱容可應無。情塵顯現必當是有。仍復破 T1827_.42.0238c26: 之。故有情塵二品。外云。若無情塵則壞因果。 T1827_.42.0238c27: 因果不壞則情塵不無。故次因中有果無果 T1827_.42.0238c28: 二品。自上已來並破無常。五種常法獨未除 T1827_.42.0238c29: 之。故須破常。常與無常皆是有法。有法被破 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 [行番号:有/無] [返り点:無/有] [CITE] |