大正蔵検索 INBUDS
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百論疏 (No. 1827_ 吉藏撰 ) in Vol. 42 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 [行番号:有/無] [返り点:無/有] [CITE]
T1827_.42.0240a01: T1827_.42.0240a02: T1827_.42.0240a03: T1827_.42.0240a04: 釋吉藏撰 T1827_.42.0240a05: 問罪福有幾種。答汎論罪福凡有六種。一者 T1827_.42.0240a06: 外道内有邪見故外殺生祀天。蓋是以罪爲 T1827_.42.0240a07: 福判入罪門。若不殺布施十善之法稱之爲 T1827_.42.0240a08: 福。二者凡夫爲三有修善名之爲罪。二乘所 T1827_.42.0240a09: 行出離三界謂之爲福。三者二乘所行目之 T1827_.42.0240a10: 爲罪。菩薩所行稱之爲福。故涅槃云。求二乘 T1827_.42.0240a11: 者名爲不善。求大乘者名之爲善。四者大乘 T1827_.42.0240a12: 之中行有所得名之爲罪。無所得者目之爲 T1827_.42.0240a13: 福。五者得無得二稱之爲罪。了達不二名之 T1827_.42.0240a14: 爲福。六者二與不二生心動念。一豪依著悉 T1827_.42.0240a15: 是乖道。故名之爲罪。若非二不二無所依著。 T1827_.42.0240a16: 則是符理。稱之爲福。問此六階罪福悉捨不 T1827_.42.0240a17: 耶。答一往前之五階就罪中自開福罪。是故 T1827_.42.0240a18: 捨之。後之一義既符會正道。不明捨也。又此 T1827_.42.0240a19: 之六義猶渉名言縁觀未寂。故宜並須捨。問 T1827_.42.0240a20: 竺道生云。善不受報一向鍾佛。成實師云。一 T1827_.42.0240a21: 念之善有於二義。一者報因感人天之果。二 T1827_.42.0240a22: 者習因相生得佛。今云捨福爲同此二義。爲 T1827_.42.0240a23: 異彼兩師。答今所明者有二種善。一有所得 T1827_.42.0240a24: 二無所得。此之二善具有受報不受報義。若 T1827_.42.0240a25: 有所得善不動不出。但受有所得報不受無 T1827_.42.0240a26: 所得報。無所得善能動能出。不受有所得報 T1827_.42.0240a27: 而受無所得報也。問若有所得之善不受無 T1827_.42.0240a28: 得報者。何得法華明一念善根皆成佛道。答 T1827_.42.0240a29: 有得之善是無得初門。因人天善根値佛菩 T1827_.42.0240b01: 薩。破有得心習無得觀。方乃成佛。非起有得 T1827_.42.0240b02: 之善而成佛也。問實有三性。何故但捨罪福。 T1827_.42.0240b03: 答罪福是業能感生死。宜應捨之。無記不爾 T1827_.42.0240b04: 故不須捨。又如大衆部等明唯有善惡無有 T1827_.42.0240b05: 無記。故但明捨罪福也。簡捨破第六。論雖十 T1827_.42.0240b06: 品立名有二。初品云捨。九品名破。通而言之。 T1827_.42.0240b07: 即破爲捨即捨名破。故後文云。如是捨我名 T1827_.42.0240b08: 得解脱。故知破猶捨矣。而立捨破二名者。罪 T1827_.42.0240b09: 福報應理不可差故不得云破。但起惡報感 T1827_.42.0240b10: 三塗。著福不免生死。以明其過是故稱捨。外 T1827_.42.0240b11: 道横計常遍之神一異等法二諦不攝。但無 T1827_.42.0240b12: 而謂有。宜須洗之。故後章名破。又斯論雖有 T1827_.42.0240b13: 十品。破邪顯正爲其大宗。捨罪福品申如來 T1827_.42.0240b14: 漸捨之教。謂顯正也。自破神已下破諸外道 T1827_.42.0240b15: 横存人法。即破邪也。義宗唯二故立名但兩。 T1827_.42.0240b16: 問若爾則前章不破邪。後段不顯正。答初門 T1827_.42.0240b17: 顯正正顯則邪破。後門破邪邪破便正顯。但 T1827_.42.0240b18: 義有傍正故開破顯二章。又初門申正破邪。 T1827_.42.0240b19: 謂對縁假。後就邪。即就縁假。又初門中假正 T1827_.42.0240b20: 破邪名爲對縁。後門借邪破邪亦是對縁。故 T1827_.42.0240b21: 百論多用對縁。中論多用就縁也。此論二卷 T1827_.42.0240b22: 文有十品。古舊但明百偈蝉聯十章鉤鎖偈 T1827_.42.0240b23: 偈顯道章章破邪。故不別科文。斯實妙得論 T1827_.42.0240b24: 意深見聖心也。但天親釋破空品大明此論 T1827_.42.0240b25: 凡有三門。初捨罪福。中則破神。後洗一切法。 T1827_.42.0240b26: 所以分此三者。初示始學之方明生道次第 T1827_.42.0240b27: 故前捨罪福。但神爲衆累之主故次破之。法 T1827_.42.0240b28: 爲障道之根故後方洗也。既是聖者自開。宜 T1827_.42.0240b29: 應頂受。但此三唯撮提婆之中心。猶未領一 T1827_.42.0240c01: 部之始末。故今更裁之分爲三段。初頂禮佛 T1827_.42.0240c02: 足終竟是皆邪見。將欲顯正破邪故敬讃三 T1827_.42.0240c03: 寶請威靈加護。發起論端爲縁起分。二從外 T1827_.42.0240c04: 白佛説何等善法竟破空品來。與外道交言 T1827_.42.0240c05: 論義。顯正破邪明於論體。三從外曰若如是 T1827_.42.0240c06: 破有何等利。明論義既竟外道理屈辭窮迴 T1827_.42.0240c07: 邪入正請求利益爲論餘勢。三文各二。初文 T1827_.42.0240c08: 二者。一敬讃三寶請威靈加護發起論端。二 T1827_.42.0240c09: 與外道交言諍三寶眞僞。次文二者。初捨罪 T1827_.42.0240c10: 福序如來漸捨教門辨於顯正。破神品已去 T1827_.42.0240c11: 洗外道人法明乎破邪。後文二者。初明利益。 T1827_.42.0240c12: 次辨益相。釋歸敬開五門。一明歸敬意。二 T1827_.42.0240c13: 明歸敬不同。三辨歸敬時節。四明論所歸 T1827_.42.0240c14: 敬。五明歸敬次第。一明歸敬意。問論初何故 T1827_.42.0240c15: 歸敬三寶。答凡有十義。一者欲簡經論不同。 T1827_.42.0240c16: 佛所説經初明六事。弟子作論首敬三寶。二 T1827_.42.0240c17: 者今欲如實破邪如實顯正。欲請威靈加護。 T1827_.42.0240c18: 故敬三寶。三者推功有在。顯無自樹之失。四 T1827_.42.0240c19: 者初明三寶欲發起後代令於論生信。五者 T1827_.42.0240c20: 爲欲翻邪令識歸宗有地。六者顯示三寶最 T1827_.42.0240c21: 爲吉祥。初標吉祥即吉祥論矣。七者爲欲發 T1827_.42.0240c22: 起論端破邪顯正。八者欲代外阿漚在初故 T1827_.42.0240c23: 以三寶居首。九者爲欲益物。如雜心云開示 T1827_.42.0240c24: 衆生佛法僧念故敬三寶。十爲報恩。由三寶 T1827_.42.0240c25: 得解。今造論申明即報恩也。二明衆論歸敬 T1827_.42.0240c26: 廣略有五。一者廣説凡明五事。一者敬佛。二 T1827_.42.0240c27: 者敬法。三者敬僧。四者敬説經之主。如智度 T1827_.42.0240c28: 論初讃三寶。次別敬經主之人。五造論意。二 T1827_.42.0240c29: 者有四。初敬三寶。次明造論意。三者但敬三 T1827_.42.0241a01: 寶。即如此論。四者敬二。如地論但敬人法。人 T1827_.42.0241a02: 法者敬三寶不盡。作人法名則總談一切。五 T1827_.42.0241a03: 者唯敬於佛。如地持論也。此論但敬三寶者。 T1827_.42.0241a04: 爲欲翻邪令識歸依之地亦遍請加護。既非 T1827_.42.0241a05: 釋經故不別敬經主。既是當時往復亦無造 T1827_.42.0241a06: 論之意。三明歸敬時節。問提婆何時有此歸 T1827_.42.0241a07: 敬耶。答提婆初在王廷撃於論鼓。八方論士 T1827_.42.0241a08: 一時雲集。故先登高座立於三寶。謂一切諸 T1827_.42.0241a09: 聖中佛聖最第一。一切諸法中佛法最第一。 T1827_.42.0241a10: 一切諸衆中佛僧最第一。若能屈我此言斬 T1827_.42.0241a11: 首相謝。破邪已後還於閑林撰以爲論。方有 T1827_.42.0241a12: 此歸敬也。四明所歸敬。問此論爲敬一體三 T1827_.42.0241a13: 寶爲敬別體耶。答爲此一問故提婆出興。所 T1827_.42.0241a14: 以然者。僧佉計一。衞世師執異。既稱外道。 T1827_.42.0241a15: 今存一異。寧是内人。故不應問也。問外道計 T1827_.42.0241a16: 邪一異。三寶爲正一異。豈可同口而言並皆 T1827_.42.0241a17: 破斥耶。答雖稱邪正不同而同是一異。一異 T1827_.42.0241a18: 同故則同是邪。所以同破。問若三寶一異並 T1827_.42.0241a19: 皆破者。衆生何所依歸。答必謂有人能歸有 T1827_.42.0241a20: 三寶所歸名爲有見。乃是歸有非歸佛也。謂 T1827_.42.0241a21: 有三可歸即是三見。所以經云。佛見法見及 T1827_.42.0241a22: 以僧見乃至我人衆生斷常等。見皆可一類 T1827_.42.0241a23: 也。問若爾應無能歸所歸。答若言無三可歸。 T1827_.42.0241a24: 則是歸無。復是無見。亦有亦無非有非無非 T1827_.42.0241a25: 三不三皆是諸見。非歸三也。所以然者。歸三 T1827_.42.0241a26: 本令息見。今遂於歸生見。豈是歸耶。問若爾 T1827_.42.0241a27: 今云何歸三寶耶。答此論言而無當破而不 T1827_.42.0241a28: 執。若能蕭焉無寄。事不失眞。即是識三。名歸 T1827_.42.0241a29: 三矣。問若三寶非一異者。昔何故説三今説 T1827_.42.0241b01: 一耶。答無名相中爲衆生故説於一異。昔爲 T1827_.42.0241b02: 破外道邪三故説三異。今爲破内學三異故 T1827_.42.0241b03: 明不異。欲令内異不異悟非異非不異無言 T1827_.42.0241b04: 之道耳。問今説一佛指何爲一耶。答大意而 T1827_.42.0241b05: 言。道既無二。三寶體寧異耶。今正因一道清 T1827_.42.0241b06: 淨故名爲一。但此一道隨處目之。若依涅槃 T1827_.42.0241b07: 義。則三寶皆以涅槃爲體。是以經云。菩薩思 T1827_.42.0241b08: 惟。云何三事與我一體。佛自釋言。我説三事 T1827_.42.0241b09: 即涅槃故名一體。若依佛性義。則三寶皆以 T1827_.42.0241b10: 佛性爲體。所以經云。如是三歸性即是我之 T1827_.42.0241b11: 性。若就眞諦明三寶。三寶今同用眞諦爲體。 T1827_.42.0241b12: 是以經云。若能觀三寶常住同眞諦。若就常 T1827_.42.0241b13: 義明三寶。同用常爲體。是故經云。我亦不 T1827_.42.0241b14: 説佛法衆僧無有差別。唯説常住無差別耳。 T1827_.42.0241b15: 若依淨名入不二法門明三寶。皆無爲相與 T1827_.42.0241b16: 虚空等。即以無爲爲體。此皆隨義説之無相 T1827_.42.0241b17: 違背。問經云名一義異名異義異。何者是一 T1827_.42.0241b18: 體異體耶。答同一常名而有三義。謂一體三 T1827_.42.0241b19: 寶也。名義倶異此是異體三寶也。問已知一 T1827_.42.0241b20: 異倶是假名。今論何所歸耶。答考而言之。實 T1827_.42.0241b21: 不歸於一異。據方便用。一異雙歸。欲申正三 T1827_.42.0241b22: 破彼邪三。故歸於異三。今因異三悟於無異。 T1827_.42.0241b23: 故歸不異三。問雙歸一體異體。應雙是大小 T1827_.42.0241b24: 乘論。答今正以雙含一異乃是大乘。又雖明 T1827_.42.0241b25: 大小意。正明大故是大乘。又一體爲實異體 T1827_.42.0241b26: 爲權。如法華是大乘經。具有權實。今是大乘 T1827_.42.0241b27: 論。亦具有權實。問佛昔破外道邪三。既是異 T1827_.42.0241b28: 體。提婆亦破外道邪三申於正三。寧一體耶。 T1827_.42.0241b29: 答佛昔依小乘破故辨小三。今依大破故辨 T1827_.42.0241c01: 大三。又若言同破外道邪三同明異體三者。 T1827_.42.0241c02: 涅槃經亦破外道。可明異體三耶。三寶義中 T1827_.42.0241c03: 自當委説。問異體三有幾種。答略明有二。一 T1827_.42.0241c04: 翻邪三明於正三。二治病三。一切衆生皆是 T1827_.42.0241c05: 病人。佛爲良醫法爲妙藥僧看病人。故衆生 T1827_.42.0241c06: 病愈。五釋三寶次第者。就歸三寶即爲三別。 T1827_.42.0241c07: 但三寶次第有三。一修行次第。前法次僧後 T1827_.42.0241c08: 佛。以前有所行之法。次修行未滿爲僧。行滿 T1827_.42.0241c09: 具足名佛。二應迹次第。前僧次佛後法。初厭 T1827_.42.0241c10: 世出家名僧。行行已滿成佛。得佛竟方轉法 T1827_.42.0241c11: 輪故有法。三化儀次第。前明成佛次明説法 T1827_.42.0241c12: 後方有僧。今依化儀次第故敬讃三寶。就敬 T1827_.42.0241c13: 佛之中爲二。一總標能禮之儀容所禮之尊 T1827_.42.0241c14: 貴。二別歎佛徳釋成敬讃。頂禮者此標能禮 T1827_.42.0241c15: 之儀容也。禮有三種。一者下禮。所謂揖也。二 T1827_.42.0241c16: 者中禮。四支著地頂不戴足。三者上禮。一身 T1827_.42.0241c17: 之中頭尊足卑。今以己之尊禮彼之卑。蓋是 T1827_.42.0241c18: 敬情之至。故是上禮。又有三禮。一形禮而心 T1827_.42.0241c19: 不禮。如調達禮佛。外形雖禮内欲毀傷。二心 T1827_.42.0241c20: 禮而形不禮。如善吉端坐觀佛法身佛歎名 T1827_.42.0241c21: 眞禮佛。三形心倶禮。即是提婆形有府仰名 T1827_.42.0241c22: 爲形禮。達尊卑不二即心禮也。問今云何禮 T1827_.42.0241c23: 佛。答雖有府仰而實無屈申。即生四智稱順 T1827_.42.0241c24: 佛心。如雖有府仰而實無屈申即如來智。雖 T1827_.42.0241c25: 無屈申而有府仰即佛智。任運現前爲自然 T1827_.42.0241c26: 智。不從師得爲無師智。作此禮者非唯是禮 T1827_.42.0241c27: 佛。亦即是佛。以四智名佛。既生四智。寧非佛 T1827_.42.0241c28: 耶。禮佛既爾。六根運用皆然。則恒入佛知見。 T1827_.42.0241c29: 是三世佛之本意也。佛哀世尊者。此標所禮 T1827_.42.0242a01: 之尊號。所以標此三號凡有三種。一略説。謂 T1827_.42.0242a02: 如來應供正遍知。多依梵語呼之。二處中説。 T1827_.42.0242a03: 即是十號。多以此土之名也。三無量號。如智 T1827_.42.0242a04: 度論明十號外復有諸號。謂度彼岸等。亦如 T1827_.42.0242a05: 華嚴名號品説。今此中但標三號者凡有二 T1827_.42.0242a06: 義。一者攝徳略周。佛名爲覺。所謂智慧。哀 T1827_.42.0242a07: 是慈悲。謂功徳也。福慧既具故爲物所尊。略 T1827_.42.0242a08: 擧此三則徳號修攝。二者標佛。此則攝十號。 T1827_.42.0242a09: 哀與世尊則十號外無量號也。故智度論列 T1827_.42.0242a10: 於十號始自如來終竟於佛。故知擧佛則攝 T1827_.42.0242a11: 十號。哀與世尊則十號外無量號也。問何故 T1827_.42.0242a12: 擧佛攝十號耶。答一欲擧終攝始。二佛號無 T1827_.42.0242a13: 三寶之初。餘號不爾。三佛爲智慧。哀爲功徳。 T1827_.42.0242a14: 欲下對大哀稱歎福慧倶備。問何故偏以哀 T1827_.42.0242a15: 爲福對上慧耶。答佛是波若。哀爲大悲。波若 T1827_.42.0242a16: 不著有。以超凡故。大悲不染空。以越聖故。爲 T1827_.42.0242a17: 六道之父三聖之尊。是以偏擧也。又今欲破 T1827_.42.0242a18: 邪顯正。請如來大悲哀愍威靈加護。三者八 T1827_.42.0242a19: 百年時諸外道等沒邪見海甚可哀傷。亦願 T1827_.42.0242a20: 加護使迴邪入正也。於無量劫下第二稱歎 T1827_.42.0242a21: 佛徳釋上三號。今就此文八義釋之。第一直 T1827_.42.0242a22: 歎佛徳。初句歎大悲外被。次句美結習内除。 T1827_.42.0242a23: 以具内外二徳故天龍咸敬。二者初句歎功 T1827_.42.0242a24: 徳業。次結習内除歎智慧業。以福慧既圓爲 T1827_.42.0242a25: 世所尊故天龍咸敬。三者一一句中皆歎因 T1827_.42.0242a26: 果。上辨大哀歎果地功徳。於無量劫能拔物 T1827_.42.0242a27: 苦歎因中功徳也。煩惱已盡歎因中智斷。習 T1827_.42.0242a28: 亦除歎果地智斷。以功徳智慧因果既圓爲 T1827_.42.0242a29: 物所尊故天龍咸敬。四者歎佛三徳釋上三 T1827_.42.0242b01: 號。於無量劫能拔物苦者釋上哀號。結習已 T1827_.42.0242b02: 除釋上佛號。天龍咸敬釋世尊號。五者爲異 T1827_.42.0242b03: 外道。外道不能荷物苦故無有大哀。具有結 T1827_.42.0242b04: 習不得稱佛。尚尊於釋梵。豈爲釋梵所尊。故 T1827_.42.0242b05: 無世尊號。六者能拔物苦異二乘無有慈悲。 T1827_.42.0242b06: 結習並除異彼菩薩餘殘煩惱。故智度論云。 T1827_.42.0242b07: 爲菩薩時斷煩惱。得佛時除習氣。故知明習 T1827_.42.0242b08: 已除異於菩薩。天龍咸敬異於外道。七者此 T1827_.42.0242b09: 文鉤瑣次第相釋。初歎佛大悲能拔物苦者。 T1827_.42.0242b10: 衆生所患唯畏於苦。故初歎佛能救之。若自 T1827_.42.0242b11: 有患何能拔他。故歎結習内除自無有患能 T1827_.42.0242b12: 拔物苦。故以後釋前。内自無患外能濟他。此 T1827_.42.0242b13: 可崇重。故明天龍咸敬。八者初拔物苦明能 T1827_.42.0242b14: 拔他果患。結習内除自無因累。自無因累即 T1827_.42.0242b15: 知無果累。拔他苦果即斷物苦因。自他因果 T1827_.42.0242b16: 患累都亡甚可尊重。故天龍咸敬。亦禮無上 T1827_.42.0242b17: 下第二敬法寶亦開爲二。初標能禮之儀容 T1827_.42.0242b18: 所禮之尊法。次兩句歎釋法寶。亦禮者禮佛 T1827_.42.0242b19: 於前。今次敬法故云亦禮也。然敬三寶凡有 T1827_.42.0242b20: 三種。一者敬而不歎。二歎而不敬。三亦敬亦 T1827_.42.0242b21: 歎。即是提婆也。無上照世法者出所禮之法 T1827_.42.0242b22: 也。言無上者。一切九十六術經書記論既是 T1827_.42.0242b23: 邪説稱爲有上。佛法正説名爲無上。就佛法 T1827_.42.0242b24: 内人天是世間教名爲有上。三乘出世之法 T1827_.42.0242b25: 名爲無上。就出世中二乘是方便法名爲有 T1827_.42.0242b26: 上。大乘之法名爲無上。若依攝論明三乘義。 T1827_.42.0242b27: 一者小乘。二者大乘。三者一乘。一乘最勝名 T1827_.42.0242b28: 爲無上。餘之二種稱爲有上。一乘之内有因 T1827_.42.0242b29: 有果。因行未極名爲有上。果徳究竟名爲無 T1827_.42.0242c01: 上。所言照世者。中道實相能生正觀明照世 T1827_.42.0242c02: 間故云照世。又照世者。由法寶能示邪正及 T1827_.42.0242c03: 以權實故名照世也。前明無上法寶之體。次 T1827_.42.0242c04: 云照世。法寶之用。所言法者即此實相體。可 T1827_.42.0242c05: 揩摸故名爲法。問法寶有幾種。答數論師云 T1827_.42.0242c06: 有四種法寶。一境界法。二無爲果。三善業 T1827_.42.0242c07: 四文字。智度論五十卷解發趣品云。法有三 T1827_.42.0242c08: 種。一者無上法所謂涅槃。二涅槃方便謂八 T1827_.42.0242c09: 聖道。三者一切善語謂八萬法藏十二部經 T1827_.42.0242c10: 也。能淨瑕穢止戲論者第二歎釋法寶。今以 T1827_.42.0242c11: 五番釋之。一者前明無上照世辨法寶之體。 T1827_.42.0242c12: 今歎法寶之用。此之體用餘人所無。唯佛能 T1827_.42.0242c13: 説。故云諸佛世尊之所説。二者無上照世謂 T1827_.42.0242c14: 生善也。今明滅惡。滅惡生善餘人所無。唯佛 T1827_.42.0242c15: 能説。故擧人證成。三者照世法謂實相般若。 T1827_.42.0242c16: 由實相故能生正觀。故名照世也。能淨瑕穢 T1827_.42.0242c17: 者歎觀智波若。正觀既生故能滅戲論。諸佛 T1827_.42.0242c18: 所説者歎文字波若。非但波若有三種。法寶 T1827_.42.0242c19: 亦唯此三。謂境智教也。四者前標無上照世 T1827_.42.0242c20: 二義。此下以二句釋之。能淨瑕穢釋前照世。 T1827_.42.0242c21: 諸佛所説釋前無上。以能説之人既是世尊 T1827_.42.0242c22: 故所説之法名爲無上。五者爲譏外道。外道 T1827_.42.0242c23: 是邪見之法。不能除物垢。故不能淨於瑕穢。 T1827_.42.0242c24: 故不名照世人。非世尊所説不名無上。問淨 T1827_.42.0242c25: 瑕穢止戲論此有何異。答宋代道憑法師釋 T1827_.42.0242c26: 此論之元首也。瑤公等並探用爲疏。其人云。 T1827_.42.0242c27: 歎法寶即是論捨罪福品。無上照世此是能 T1827_.42.0242c28: 捨。謂無相智也。淨瑕穢謂捨罪也。取相之福 T1827_.42.0242c29: 名爲戲論。止戲論即捨福也。大品云。淨修十 T1827_.42.0243a01: 善業道無諸瑕穢。故知淨瑕穢即捨罪。以此 T1827_.42.0243a02: 論初品云。捨名心不著。故知著福即是戲論。 T1827_.42.0243a03: 又瑕是瞋。穢即是貪。戲論爲癡。歎此法寶能 T1827_.42.0243a04: 滅三毒。又淨瑕穢就喩説門歎。重者爲穢。輕 T1827_.42.0243a05: 者爲瑕。止戲論就法説門歎。戲論有二。一者 T1827_.42.0243a06: 愛論。二者見論。如中論法品説。并及下第三 T1827_.42.0243a07: 次敬僧寶。然歸敬三寶凡有三意。敬佛則標 T1827_.42.0243a08: 三號三徳爲廣也。敬法則二號二徳爲中也。 T1827_.42.0243a09: 敬僧則一號一徳爲略。可互類也。然頂禮之 T1827_.42.0243a10: 言遍敬三寶。但作偈歸歎。令辭章巧妙故敬 T1827_.42.0243a11: 佛稱爲頂禮。敬法爲亦禮。敬僧云并及。八輩 T1827_.42.0243a12: 者。上辨能禮之容儀。今出所禮之人也。四果 T1827_.42.0243a13: 四向名爲八輩。初但是向非果。後但是果而 T1827_.42.0243a14: 非向。中間三人亦向亦果。故雜心云。以有 T1827_.42.0243a15: 五事故説有八人名。前後事各一。中間則有 T1827_.42.0243a16: 三。然數論及十八部異釋云亦並非正意。今 T1827_.42.0243a17: 但約虚妄重輕就觀解明昧。故無階級中作 T1827_.42.0243a18: 階級説。不如數論所定執。問今大乘之論。 T1827_.42.0243a19: 云何及敬聲問僧耶。答八輩通於小大不偏 T1827_.42.0243a20: 局聲聞。故龍樹釋三乘共十地明。聲聞菩薩 T1827_.42.0243a21: 相配釋之。故知八輩亦通大小。問聲聞八輩 T1827_.42.0243a22: 其文易明。菩薩八輩請陳其相。答將智度論 T1827_.42.0243a23: 釋三乘共地配之亦可知矣。外曰下第二諍 T1827_.42.0243a24: 三寶之眞僞。三番問答。次第相生。即爲六 T1827_.42.0243a25: 意。第一外曰領偈定尊。第二内曰驚問反質。 T1827_.42.0243a26: 第三外曰出疑呵内。第四内曰對邪顯正。第 T1827_.42.0243a27: 五外曰叙徳齊内。第六内曰懸非指後。總談 T1827_.42.0243a28: 諸論凡有二種。一稱問答。二名次標内外 T1827_.42.0243a29: 兩曰。稱問答者。賓主則定。問則賓。答便爲 T1827_.42.0243b01: 主。内外兩曰者。爲顯此論賓主不定。或提 T1827_.42.0243b02: 婆昇座外道撃揚。或外道立宗而提婆論義。 T1827_.42.0243b03: 今標内外兩曰則顯更互爲賓主。又餘論多 T1827_.42.0243b04: 對同學故稱問答。今對異學。宜名内外。問斯 T1827_.42.0243b05: 論既互爲賓主。誰前昇座。答如前所明。提婆 T1827_.42.0243b06: 前登高座稱三寶第一也。問有幾種外耶。答 T1827_.42.0243b07: 略明二種。一自樹外即僧佉之流。二學内成 T1827_.42.0243b08: 外即迷大小乘教者也。偈言世尊之所説者。 T1827_.42.0243b09: 此領上諸佛世尊之所説也。何等是世尊者 T1827_.42.0243b10: 正定尊也。八百年時所宗非一。是故生問。又 T1827_.42.0243b11: 論主前以半偈譏彼外人。明向法寶之妙唯 T1827_.42.0243b12: 是佛説餘人所無。外還領之即以譏於内。是 T1827_.42.0243b13: 故致問。又外道雖知提婆敬佛以爲世尊。但 T1827_.42.0243b14: 論義之方必須前定也。内曰汝何故生如是 T1827_.42.0243b15: 疑者。第二驚問反質。凡定有四意。一理不應 T1827_.42.0243b16: 問。所以然者。天無兩日土無二王。三千世界 T1827_.42.0243b17: 唯有一佛。若問何等日照何等爲尊。理不應 T1827_.42.0243b18: 問也。二呵外人不領前旨。我前云諸佛世尊 T1827_.42.0243b19: 之所説。已稱佛爲世尊。何得復問是何等尊。 T1827_.42.0243b20: 三者欲引出外人令彼廣述師宗爲内破本。 T1827_.42.0243b21: 四者令其難勢萎折故反質之。故於四種答 T1827_.42.0243b22: 中用反質答也。外曰下第三出疑呵内即二。 T1827_.42.0243b23: 前出疑次呵内。出疑之中前總後別。總出疑 T1827_.42.0243b24: 者。詶前四問。汝言理不應問者。今明道理應 T1827_.42.0243b25: 問。所以然者。九十六種各稱天無兩日。唯我 T1827_.42.0243b26: 爲尊。二者汝言不領前旨。此亦不然。諸師既 T1827_.42.0243b27: 各稱世尊。亦各自樹爲佛。佛者覺也。故涅槃 T1827_.42.0243b28: 云。六師云。一切世間不知見覺。唯我師一人 T1827_.42.0243b29: 獨知見覺。豈非佛耶。三者汝若引我令廣述 T1827_.42.0243b30: 師宗爲汝破本。汝上已列三寶亦應爲我破 T1827_.42.0243c01: 本。四者汝前反質令難擧萎折者。若無道理 T1827_.42.0243c02: 難可令萎折。既是有理之疑。得汝反質轉更 T1827_.42.0243c03: 顯明。有人言下第二別出疑事。又分爲二。初 T1827_.42.0243c04: 明天爲世尊。次辨人爲世尊。所以初天次人 T1827_.42.0243c05: 者凡有二義。一天勝人劣以爲次第。二久劫 T1827_.42.0243c06: 以來已有於天故天前出。從此劫初始有於 T1827_.42.0243c07: 人故後列人。所以但列人天者。凡稱世尊不 T1827_.42.0243c08: 出人天故。擧人天總攝一切。又外道不知有 T1827_.42.0243c09: 天中之天是於世尊。故但列人天。問中論智 T1827_.42.0243c10: 度論皆列此天與今何異。答若約人明者。中 T1827_.42.0243c11: 百二論皆是註論人列。智度論是龍樹自列。 T1827_.42.0243c12: 就義明者。中論所列擧人。爲明法義。所以明 T1827_.42.0243c13: 法者。論主申佛八不無生。序諸外道有二種 T1827_.42.0243c14: 謬。一者不知因縁生義。二者不知本自無生。 T1827_.42.0243c15: 是故佛與外道爲諍於法之是非故列彼二天。 T1827_.42.0243c16: 智度論及此論爲諍人眞僞。所以列之。問中 T1827_.42.0243c17: 論何故前列自在後列韋紐。今前列韋紐後 T1827_.42.0243c18: 列自在。答此之二天即是本迹。中論前本後 T1827_.42.0243c19: 迹。即是以本垂迹。百論前迹後本。以迹顯本。 T1827_.42.0243c20: 所以然者。中論爲明生義。生爲法本故前明 T1827_.42.0243c21: 於本。此論不爲明本但明人尊。夫立人尊要 T1827_.42.0243c22: 須前示於迹後明於本。佛身亦然。問智度論 T1827_.42.0243c23: 何故列三。今但列二。答中論已明。一者梵天 T1827_.42.0243c24: 還在韋紐齊内。列韋紐則攝彼天。二者外道 T1827_.42.0243c25: 有二身三身之義。智度論具辨三身。此中但 T1827_.42.0243c26: 明於二。猶如佛法中或有三身或明於二身。 T1827_.42.0243c27: 別有提婆論云。韋紐名那羅延天。從齊生蓮 T1827_.42.0243c28: 華。蓮華生梵天。梵天爲衆生祖。從梵天口生 T1827_.42.0243c29: 婆羅門。臂生刹利。脇生毘舍。脚生首陀。大 T1827_.42.0244a01: 地是其戒場。一切衆生於此場上殺生祀天 T1827_.42.0244a02: 皆生彼天。摩醯首羅者提婆論云。六道衆生 T1827_.42.0244a03: 天地之物。皆是自在天身。故自在天略明三 T1827_.42.0244a04: 身。一自在身。二那羅延身。三梵天身。自在 T1827_.42.0244a05: 天身總有八分。虚空爲頭。日月爲眼。地是身。 T1827_.42.0244a06: 河海爲尿。山丘爲糞。風爲命。一切火爲熱氣。 T1827_.42.0244a07: 一切衆生是身内虫。迦毘羅者第二次列三 T1827_.42.0244a08: 仙以爲世尊。迦毘羅此云黄頭仙亦云金頭。 T1827_.42.0244a09: 頭有金色故以名之。金七十論云。迦毘羅此 T1827_.42.0244a10: 云赤色仙。劫初時從空而出。自然有四徳。一 T1827_.42.0244a11: 法二智慧三離欲四自在。總此四法以成其 T1827_.42.0244a12: 身。如内法佛具常樂等四徳。此四法是覺諦 T1827_.42.0244a13: 攝。故覺有八分。四即法等四分。次不淨覺翻 T1827_.42.0244a14: 此四分也。所言法者。外國名摩耶尼。此云法 T1827_.42.0244a15: 相。法相有五。一無嗔恚。二恭敬歸依。三内外 T1827_.42.0244a16: 清淨。四咸少飮食。五不放逸。又有五法。一不 T1827_.42.0244a17: 殺。二不盜。三梵行。四實語。五無諂曲。故名 T1827_.42.0244a18: 法也。二者智慧有二種。一外智二内智。外智 T1827_.42.0244a19: 者謂六種論。一式叉論。二毘伽羅論。三劫波 T1827_.42.0244a20: 論。四樹提論。五闡陀論。六尼祿多論。知此六 T1827_.42.0244a21: 論名爲外智。内智者謂三徳自性我及異智。 T1827_.42.0244a22: 次中間得解脱故名爲智。第三離欲者有二 T1827_.42.0244a23: 種。一外。則是財物因縁外徳。二内。離煩惱等 T1827_.42.0244a24: 名爲解脱也。所言自在者有八種。一能作隣 T1827_.42.0244a25: 虚細身。二輕微極妙心神無礙。三者遍滿虚 T1827_.42.0244a26: 空。四者得如意禪定。五者得三世帝主。六者 T1827_.42.0244a27: 隨用一切塵一時能用。七者不計屬他。八者 T1827_.42.0244a28: 去住自在無礙。具此四徳以成己身也。迦毘 T1827_.42.0244a29: 羅見世間沈沒盲闇起大悲心。咄哉生死在 T1827_.42.0244b01: 盲闇中。遍觀世間見一婆羅門姓阿修利。千 T1827_.42.0244b02: 年一祀天。而迦毘羅在虚空中不現其身。唯 T1827_.42.0244b03: 其見赤色語阿修利。汝戲耶。答云戲。如是至 T1827_.42.0244b04: 千年已復來。過第三千年方語云。汝能修道 T1827_.42.0244b05: 以。不答云能。即爲説三苦。一内苦謂風熱淡 T1827_.42.0244b06: 等。從臍下是爲風處。從臍上至心名熱處。從 T1827_.42.0244b07: 心已上名爲淡處。八分醫方能治此苦。二外 T1827_.42.0244b08: 苦謂虎狼等。三天苦謂風雨等。時婆羅門即 T1827_.42.0244b09: 便信受如説修行。因説二十五諦。度脱爲弟 T1827_.42.0244b10: 子。從是已來有迦毘羅。故名世尊。優樓迦 此 T1827_.42.0244b11: 云鵂鶹仙 亦云鵂角仙 亦云臭胡仙。此人釋 T1827_.42.0244b12: 迦未興八百年前已出世。而白日造論夜半 T1827_.42.0244b13: 遊行。欲供養之當於夜半營辨飮食。仍與眷 T1827_.42.0244b14: 屬來受供養。所説之經名衞世師。有十萬偈 T1827_.42.0244b15: 明於六諦。因中無果神覺異。義以斯爲宗。勒 T1827_.42.0244b16: 沙婆者此云苦行仙。其人計身有苦樂二分。 T1827_.42.0244b17: 若現世併受苦盡而樂法自出。所説之經名 T1827_.42.0244b18: 尼徤子有十萬偈。如方便心論云。有五智六 T1827_.42.0244b19: 障四濁以爲經宗。五智者謂聞智思智自覺 T1827_.42.0244b20: 智慧智義智。六障者。一不見障。二苦受障。三 T1827_.42.0244b21: 愚癡障。四命障。五姓障。六名障。四濁者。一嗔 T1827_.42.0244b22: 二慢三貪四諂也。而明因中亦有果亦無果。 T1827_.42.0244b23: 亦一亦異以爲經宗。故名世尊。等仙人者。外 T1827_.42.0244b24: 道九十六種。略擧前之五師等取諸異計也。 T1827_.42.0244b25: 此之三師並是釋迦未興盛行天竺。釋迦出 T1827_.42.0244b26: 時但値十八一切智人。釋此不同。興皇法師 T1827_.42.0244b27: 云。初六人從聞慧生。即阿蘭迦蘭等。中六人 T1827_.42.0244b28: 從思慧生。即尼健子若提子等。後六人從修 T1827_.42.0244b29: 慧生。謂須跋陀等。什師云。六師有三部。大 T1827_.42.0244c01: 同小異皆以苦行爲本。初六誦四韋陀。中六 T1827_.42.0244c02: 人稱一切智。即是六師。後六得五神通。詳此 T1827_.42.0244c03: 意猶是十八人。初是聞慧。次是思慧。後是修 T1827_.42.0244c04: 慧也。六師者。一富蘭那迦葉。迦葉姓也。富蘭 T1827_.42.0244c05: 那從母得名。其人計斷。謂無君臣父子因果 T1827_.42.0244c06: 之義。二末伽梨倶舍梨子。倶舍梨子從母立 T1827_.42.0244c07: 名。末伽梨是字。其人計一切法自然爲宗。三 T1827_.42.0244c08: 刪闍夜毘羅伲子。毘羅伲子是母。從母立名。 T1827_.42.0244c09: 刪闍夜是字。其人計道不須修。經八萬劫自 T1827_.42.0244c10: 然而得。如轉縷丸於高山縷盡則止。四阿耆 T1827_.42.0244c11: 多翅舍欽婆羅。阿耆多是字。欽婆羅麁弊 T1827_.42.0244c12: 衣名。其人計身有苦樂二分現受苦盡樂法自 T1827_.42.0244c13: 出。第五迦羅鳩駄迦旃延。迦旃延姓也。迦羅 T1827_.42.0244c14: 鳩駄是其母名。其人計亦有亦無應物起見。 T1827_.42.0244c15: 他問有耶答云有。他問無耶答云無。第六尼 T1827_.42.0244c16: 徤陀若提子。若提子從母作名。尼健陀是出 T1827_.42.0244c17: 家總號。其人計業決定得報。今雖修道不能 T1827_.42.0244c18: 中斷也。汝何以獨言下第二次明呵内。内曰 T1827_.42.0244c19: 下第四擧徳顯人。自上已來直辨人尊。從此 T1827_.42.0244c20: 已去擧法成人。人無貴賤。道在則尊故也。佛 T1827_.42.0244c21: 具二義故獨稱尊。一者内徳知於實相。二者 T1827_.42.0244c22: 外徳巧説隨縁。内知實相即是波若。外能巧 T1827_.42.0244c23: 説所謂慈悲。又内知實相即是實慧。外能巧 T1827_.42.0244c24: 説名爲方便。又内知實相名爲自覺。外巧説 T1827_.42.0244c25: 法名爲覺他。自覺覺他故名爲佛獨名世尊。 T1827_.42.0244c26: 即詶上二難。一以獨佛爲尊故汝生疑爲過。 T1827_.42.0244c27: 二者以獨佛爲尊故我言無過。外曰下第五 T1827_.42.0244c28: 擧徳齊内。就文爲二。第一正擧徳成人第二 T1827_.42.0244c29: 呵責論主。初又二。前總擧徳成人。次別明三 T1827_.42.0245a01: 寶化世。初明諸師亦具内外二徳則同爲世 T1827_.42.0245a02: 尊。汝不應言獨佛是也。如迦毘羅下第二廣 T1827_.42.0245a03: 明三寶化世。此中凡列十師。一迦毘羅三寶 T1827_.42.0245a04: 行世。三優樓迦三寶行世。三勒沙婆三寶行 T1827_.42.0245a05: 世。第四師以自餓爲道。第五師以投淵求聖。 T1827_.42.0245a06: 第六師以赴火爲道。第七自墜高巖求道。第 T1827_.42.0245a07: 八以寂默爲道。第九以常立爲道。第十以持 T1827_.42.0245a08: 牛戒爲道。前之三師廣列經法以三寶行化。 T1827_.42.0245a09: 後之七師直辨苦行而已。迦毘羅謂佛寶。弟 T1827_.42.0245a10: 子謂僧寶。僧佉經謂法寶也。僧佉此云制數 T1827_.42.0245a11: 論。明一切法不出二十五諦。故一切法攝入 T1827_.42.0245a12: 二十五諦中名爲制數論。説諸善法總相別 T1827_.42.0245a13: 相者。一云。在家出家同受五戒名爲總相。而 T1827_.42.0245a14: 在家外道許有開通。如遇難無全身故爲行 T1827_.42.0245a15: 道故。除牛餘者得殺。如爲全身。急難除金餘 T1827_.42.0245a16: 者得盜。於婬戒中除制婦善知識妻童女餘 T1827_.42.0245a17: 者得開。如不飮酒戒若至寒郷天祀中得開 T1827_.42.0245a18: 一瀝兩瀝。如不妄語戒若遇急難亦得開道。 T1827_.42.0245a19: 名爲別相。又總萬法爲大有。是爲總相。瓶衣 T1827_.42.0245a20: 不同名爲別相。知此總別二法名爲總別相。 T1827_.42.0245a21: 智稱爲善法。如佛一切智爲總相。一切種智 T1827_.42.0245a22: 爲別相也。二十五諦者。此論智度論金七十 T1827_.42.0245a23: 論涅槃經闍提首那及倶舍論此五處並解釋 T1827_.42.0245a24: 之。今略和會序其綱要。所言冥諦者。舊云。外 T1827_.42.0245a25: 道修禪得五神通。前後各知八萬劫内事。自 T1827_.42.0245a26: 八萬劫外不能了知。故云冥。智度論云。覺諦 T1827_.42.0245a27: 者。此是中陰識。外道思惟。此識爲從因縁得。 T1827_.42.0245a28: 爲不從因縁。若從因縁。因縁是何物耶。若不 T1827_.42.0245a29: 從者。那得此識。既思惟不能了知。便計此識 T1827_.42.0245b01: 從前冥漠處生。故稱冥諦。亦名世性。一切世 T1827_.42.0245b02: 間以此冥諦爲其本性。覺諦者。中陰識即是 T1827_.42.0245b03: 覺諦。以中陰識微弱異於木石之性故稱爲 T1827_.42.0245b04: 覺。我心者惑心。稍麁持於我相故名我心。即 T1827_.42.0245b05: 佛法識支。以識支是染汚識外道謂爲我心。 T1827_.42.0245b06: 從我心生五微塵者。五微塵即爲五諦。我心 T1827_.42.0245b07: 既麁則外有五塵應之。於佛法即是名色支。 T1827_.42.0245b08: 外道不達謂從我心生五微塵。從五塵生五 T1827_.42.0245b09: 大者。五大即爲五諦。塵細大麁故從塵生大。 T1827_.42.0245b10: 地具五塵。水有四除香。火具三塵除香味。風 T1827_.42.0245b11: 具二唯有聲觸。空唯有聲。外道云。地藉塵多。 T1827_.42.0245b12: 是故無力最在其上。空藉塵小。是故有力最 T1827_.42.0245b13: 在其下。此就成世界五輪判之。成内身亦爾。 T1827_.42.0245b14: 從五大生十一根者。大是因。根是果。故從大 T1827_.42.0245b15: 生根。於佛法義即是六入支已去也。外道不 T1827_.42.0245b16: 達謂從大成根。十一根者。謂眼耳鼻舌身意 T1827_.42.0245b17: 手脚及大小二道及心平等根。故云十一根。 T1827_.42.0245b18: 眼等五種名爲知根。謂能有所覺知。手脚等 T1827_.42.0245b19: 名五業根。業是作用之名。謂此五能有所造 T1827_.42.0245b20: 作。心平等根有二種釋。一云。實是心識之心 T1827_.42.0245b21: 而稱平等者。眼等五根各縁一塵。心識能遍 T1827_.42.0245b22: 縁五。故云平等。二云。詺肉芙蓉心以爲平等。 T1827_.42.0245b23: 以其處一身之中故云平等。釋五大成五根 T1827_.42.0245b24: 不同。一云遍造。是優樓迦義。二云遍造。遍造 T1827_.42.0245b25: 者。五大成眼根火大偏多。色是火家求那。眼 T1827_.42.0245b26: 還見色。五大成耳根空大偏多。聲是空家求 T1827_.42.0245b27: 那故耳還聞聲。五大成鼻根地大偏多。香是 T1827_.42.0245b28: 地家求那故鼻還聞香。五大成舌根水大偏 T1827_.42.0245b29: 多。味是水家求那故舌還知味。五大成身根 T1827_.42.0245c01: 風大偏多。觸是風家求那故身還覺觸。次偏 T1827_.42.0245c02: 造是迦毘羅義。以色成火大。火大成眼根。眼 T1827_.42.0245c03: 根還見色。聲塵成空大。空大成耳根。耳根還 T1827_.42.0245c04: 聞聲。香塵成地大。地大成鼻根。鼻根還聞香。 T1827_.42.0245c05: 味塵成水大。水大成舌根。舌根還知味。觸塵 T1827_.42.0245c06: 成風大。風大成身根。故身還覺觸。五知根勝 T1827_.42.0245c07: 故各用一大而成。五業根劣故具五大而成。 T1827_.42.0245c08: 心平等根有二釋。若是肉心具五大所成。心 T1827_.42.0245c09: 識之心非大所造。撿迦毘羅論。是心識之心 T1827_.42.0245c10: 以能分別故也。問僧佉計十一根。衞世師計 T1827_.42.0245c11: 幾根。答婆沙云。但計五根。尼乾子計内外物 T1827_.42.0245c12: 有命根。故不斷生草不飮冷水。復有外道計 T1827_.42.0245c13: 百二十根。謂兩眼兩耳兩鼻孔舌身意命爲 T1827_.42.0245c14: 十。信等五根五受根合二十。六道各二十故 T1827_.42.0245c15: 百二十也。及神爲主名二十五諦。次迦毘羅 T1827_.42.0245c16: 論明二十五諦者。一者自性。或名勝因。以能 T1827_.42.0245c17: 爲餘諦作因故。或名冥。難知曉故。亦名衆生 T1827_.42.0245c18: 性。能成諸物故。第二生大者。或名覺或名相 T1827_.42.0245c19: 等也。次從大生慢。慢或名炎熾等。次慢生五 T1827_.42.0245c20: 塵。五塵生十六法。謂五大五知根五作業根 T1827_.42.0245c21: 手脚及男女隨取一及取大遺。大遺者棄於 T1827_.42.0245c22: 糞故也。并及知者。知者即是我亦名總御。故 T1827_.42.0245c23: 爲二十五。迦毘羅論問言。云何分別本性反 T1827_.42.0245c24: 異及知者。答偈云。本性非變異。大等亦本反。 T1827_.42.0245c25: 十六但反異。知者非本反。本性者。能生一切 T1827_.42.0245c26: 不從他生故稱本性。本性能生大等。是故偈 T1827_.42.0245c27: 本名不從他生。是故非反異。覺與我心五塵 T1827_.42.0245c28: 此七亦本亦反異。大從本性生故反異。能生 T1827_.42.0245c29: 我慢故名本。我慢從本大生故反異。能生五 T1827_.42.0246a01: 塵故名本。塵從慢生故反異。能生五大及諸 T1827_.42.0246a02: 根故秤本。聲塵生空及耳根故名本。乃至香 T1827_.42.0246a03: 生地及鼻根。如是七亦反異。十六但反異 T1827_.42.0246a04: 者。五大五作根五知根及心。此十六但從他 T1827_.42.0246a05: 生不能生他。故但反異。知者非本非反異。知 T1827_.42.0246a06: 者是我。我以知爲體。我不從他生又不能生 T1827_.42.0246a07: 他。故非本非反異。問五大生十一根。五大何 T1827_.42.0246a08: 故非本。答詳彼義。直明五塵生五大及十一 T1827_.42.0246a09: 根。不復明五大生十一根。是故五大不名爲 T1827_.42.0246a10: 本。問世性生大等果者。爲世性中有果。爲無 T1827_.42.0246a11: 果。爲非有非無。答金七十論破二家義立因 T1827_.42.0246a12: 中有果。一破勒沙婆因中非有非無。若非有 T1827_.42.0246a13: 則是無。若非無則是有。是有無相違不得一 T1827_.42.0246a14: 處立。如人死生不倶他。二破衞世師因中無 T1827_.42.0246a15: 果。凡有五義不成。一者無不可作故。如沙中 T1827_.42.0246a16: 無油終不可取沙作油。如世性中有大等。從 T1827_.42.0246a17: 世性生大等也。二必須取因者。如求酪取乳 T1827_.42.0246a18: 不取水也。故知乳有酪性。故世性中有大等 T1827_.42.0246a19: 也。三一切不生故者。若因中無果。則應一物 T1827_.42.0246a20: 中生一切物。而實不爾。故知有果也。四能作 T1827_.42.0246a21: 所作故。如陶師是能作故取土作瓶。不取草 T1827_.42.0246a22: 等作瓶。故知因中有果。故世性能作大等果。 T1827_.42.0246a23: 則世性中有大等也。五各隨因有果故。如麥 T1827_.42.0246a24: 還生麥等。若因中無果則因果不相似。以此 T1827_.42.0246a25: 五事故破衞世師無立因中有果也。問世性 T1827_.42.0246a26: 與大等何異。答略明九異。一者因非因異。世 T1827_.42.0246a27: 性但是因。十六法但是果。大慢五塵此七亦 T1827_.42.0246a28: 因亦果。從世性生故是果。能生他故爲因。二 T1827_.42.0246a29: 常無常異。世性是常大等無常。故五大沒歸 T1827_.42.0246b01: 五塵。五塵沒歸慢。慢沒歸大。大沒歸世性。世 T1827_.42.0246b02: 性則常也。三一多異。世性唯是一。多人所共 T1827_.42.0246b03: 故。大慢等則多。人不同故也。四遍不遍異。 T1827_.42.0246b04: 世性與我遍一切處。大等則不遍也。五有事 T1827_.42.0246b05: 不有事異。大等申縮往還生死。世性則不爾 T1827_.42.0246b06: 也。六沒不沒異。大等諸物沒歸世性中。世性 T1827_.42.0246b07: 則不可沒。世性無有流轉沒也。七有形無形 T1827_.42.0246b08: 異。世性無形。大等有形故有異。八依他不依 T1827_.42.0246b09: 他異。如十六物依五塵。乃至大依世性。世性 T1827_.42.0246b10: 無所依。九從他不從他異。大等從世性生。故 T1827_.42.0246b11: 依世性不得自在。而世性無所依也。問世性 T1827_.42.0246b12: 與大九種不同。復有同義不。答除世性及我 T1827_.42.0246b13: 餘二十三法皆有三。一樂二苦三癡闇。則知 T1827_.42.0246b14: 世性中亦有三性也。是名同義。問相生有二。 T1827_.42.0246b15: 一轉反生。如乳作酪。二不轉反生。如母生子。 T1827_.42.0246b16: 世性生大等。是何生耶。答是轉反相生也。問 T1827_.42.0246b17: 世性是一。云何生二十三異法耶。答如天雨 T1827_.42.0246b18: 是一至地反成種種味。彼亦爾也。問世性爲 T1827_.42.0246b19: 自能生。爲共他生。答世性與我和合共生大 T1827_.42.0246b20: 等。餘不盡者如金七十論具釋。次倶舍論與 T1827_.42.0246b21: 此大同。但初三云一喜樂二憂苦三癡。餘者 T1827_.42.0246b22: 並同。詳此三。非是別數。猶屬二十四諦攝故。 T1827_.42.0246b23: 上已論之竟也。涅槃經闍提首那與此有三 T1827_.42.0246b24: 異。一云。男女二根此應取男根有二。女根亦 T1827_.42.0246b25: 二耳。不爾略擧其一。則大遺可知也。二者二 T1827_.42.0246b26: 十一法。根本有三。謂黒染麁。黒即無明。染是 T1827_.42.0246b27: 愛。麁爲嗔。釋此三有二。一云。此三屬覺諦 T1827_.42.0246b28: 攝。非二十五數。二依金七十論。此三猶是上 T1827_.42.0246b29: 苦樂暗耳。則屬二十四諦中故非別數也。三 T1827_.42.0246c01: 者涅槃經不數我者。當是略故也。問有人言。 T1827_.42.0246c02: 神伏爲冥。神起爲覺。是事云何。答若爾則無 T1827_.42.0246c03: 二十五諦。今言冥者。都是二十四諦之本故 T1827_.42.0246c04: 名世間本性。二十四諦都由冥有也。淨覺分 T1827_.42.0246c05: 者。舊云覺有二種。一垢二淨。淨中有四。一者 T1827_.42.0246c06: 福徳。謂殺生祀天。二者智慧。謂二十五諦智。 T1827_.42.0246c07: 三者不著。謂四禪。四者自在。謂五通。不淨覺 T1827_.42.0246c08: 中亦四。翻上四也。謂罪癡著欲不自在。今爲 T1827_.42.0246c09: 明善法但擧淨不擧不淨。故云分也。依金七 T1827_.42.0246c10: 十論。覺諦有八分。則四分名爲喜。四分爲癡 T1827_.42.0246c11: 暗。喜四分者如上釋。迦毘羅論中其已出竟。 T1827_.42.0246c12: 翻此四分即是癡暗也。優樓迦弟子下第二 T1827_.42.0246c13: 師亦三寶化世。優樓迦佛寶。弟子僧寶。衞世 T1827_.42.0246c14: 師經爲法寶。衞世師此云異勝論。異於僧法 T1827_.42.0246c15: 故秤爲異。明義自在破他令懷故秤爲勝。今 T1827_.42.0246c16: 言六諦者。一陀羅驃。秤爲主諦亦云所依諦。 T1827_.42.0246c17: 謂地水火風空時方神意。此九法爲一切物 T1827_.42.0246c18: 主故云主諦。又解。一切法悉有依主。故破神 T1827_.42.0246c19: 品云。黒是求那。疊是陀羅驃。破異品云。瓶是 T1827_.42.0246c20: 陀羅驃。一是求那。故知依主通於萬法。二者 T1827_.42.0246c21: 求那。此云依諦。有二十一法。謂一異合離數 T1827_.42.0246c22: 量好醜八也。次有苦樂憎愛愚智懃墮亦八 T1827_.42.0246c23: 也。次有五塵即色聲香味觸也。以五塵依地 T1827_.42.0246c24: 水火風空五主諦也。苦樂愚智等以神意二 T1827_.42.0246c25: 主諦。餘八通依。三者羯摩帝。此云作諦。謂擧 T1827_.42.0246c26: 下屈申有所造作也。四者三摩若帝。此云總 T1827_.42.0246c27: 相諦。謂總萬法爲一大有等。五毘尸沙諦。此 T1827_.42.0246c28: 云別相諦。謂瓶衣不同也。六三摩婆夜諦。此 T1827_.42.0246c29: 云無障礙諦。如一柱色香遍有而不相障。問 T1827_.42.0247a01: 一切物皆具六諦也。答具。今略擧内外二物。 T1827_.42.0247a02: 瓶爲主塵依之。即依主二諦。瓶爲他所作。即 T1827_.42.0247a03: 是作諦。瓶有總別。瓶上五塵不相障礙。即餘 T1827_.42.0247a04: 三諦也。身爲主二法依之。一諸塵二心數。身 T1827_.42.0247a05: 有所作身具總別。身上諸塵不相障礙。即不 T1827_.42.0247a06: 相障也。倶舍論云。地臈脾此云物也。但物有 T1827_.42.0247a07: 九種。一地二水三火四風五空六方七時八 T1827_.42.0247a08: 我九心。此九物有遍不遍。地水火風心此五 T1827_.42.0247a09: 物不遍。空時方我此四則遍一切處。此四物 T1827_.42.0247a10: 別有合離法。如行時擧一脚即是離。下脚著 T1827_.42.0247a11: 地即是合。一切業行悉如是。求那此云徳而 T1827_.42.0247a12: 有十七種。一色二香三味四觸五聲六數七 T1827_.42.0247a13: 量八名九合十離十一此十二彼十三智十四 T1827_.42.0247a14: 苦十五樂十六憂十七憎。依物住。是物家徳。 T1827_.42.0247a15: 自有三類。一能造。如色等五是能造徳。色是 T1827_.42.0247a16: 火徳。香是地徳。味是水徳。觸是風徳。聲是空 T1827_.42.0247a17: 徳也。二數等有七種徳。是平等徳。此七通九 T1827_.42.0247a18: 物徳均故稱平等徳。三者智等有五徳。是我 T1827_.42.0247a19: 徳也。求那非止有十七。如法非法功用長短 T1827_.42.0247a20: 老少等皆是求那。此十七爲本也。物唯自生 T1827_.42.0247a21: 物不生徳。徳唯自相生不生物。由非類生故 T1827_.42.0247a22: 不相生也。物有三時。一方便二正有三後有。 T1827_.42.0247a23: 若隣虚塵未與有和合時名方便爾時隣虚塵 T1827_.42.0247a24: 獨住未與大有合。不可説有亦不可言無。必 T1827_.42.0247a25: 有故不如兎角。隣虚與大有合時即生徳。於 T1827_.42.0247a26: 物徳中此徳但是物徳。徳亦非業。徳物有動 T1827_.42.0247a27: 轉去來等名業。九物中唯地水火風心五物 T1827_.42.0247a28: 有隣虚。餘物無也。求那諦中日三洗再供養 T1827_.42.0247a29: 火等和合生神分善法者。苦樂愚智是求那 T1827_.42.0247b01: 帝體。若能日三洗再供養火即是智性。若不 T1827_.42.0247b02: 作者便是愚性。所以於求那帝中明修行也。 T1827_.42.0247b03: 外道謂恒河是吉河。入中洗者便得罪滅。彼 T1827_.42.0247b04: 見上古聖人入中洗浴便成聖道故。就朝瞑 T1827_.42.0247b05: 及日中三時洗也。智度論破云。河水既洗罪 T1827_.42.0247b06: 亦應洗福也。再供養火者。三洗明滅罪。再供 T1827_.42.0247b07: 養火爲欲生福。外道謂火是天口。故就朝暝 T1827_.42.0247b08: 二時再供養火。問外道何故謂火爲天口耶。 T1827_.42.0247b09: 答倶舍論云。有天從火中出語言。諸天口中 T1827_.42.0247b10: 有光明謂言是火。故云天口。方便心論云。事 T1827_.42.0247b11: 火有四法。一辰朝禮敬。二殺生祭祀。三燃衆 T1827_.42.0247b12: 香木。四獻諸油燈。問智度論云。火本爲天口。 T1827_.42.0247b13: 而今一切噉。此言何謂。答外道謂火是天口。 T1827_.42.0247b14: 正燒蘇等十八種物。令香氣上達諸天。天得 T1827_.42.0247b15: 食之。令人獲福。將欲燒時前遣人呪然後燒。 T1827_.42.0247b16: 而今一切噉者。此是無常反異令一切淨不 T1827_.42.0247b17: 淨悉皆燒之。故云一切噉。和合生神分善法 T1827_.42.0247b18: 者明崇。向三洗以除罪。再供養火以生福。罪 T1827_.42.0247b19: 滅福生與神和合。神是常不可生。但神爲主。 T1827_.42.0247b20: 善依神生。故言生神分善。然神具生善惡。今 T1827_.42.0247b21: 但明善故稱爲分。勒沙婆弟子誦尼徤子經 T1827_.42.0247b22: 者。尼徤子此云無結。依經修行離煩惱結故 T1827_.42.0247b23: 以爲名。亦名那耶修摩。舊云尼徤子。經説有 T1827_.42.0247b24: 十六諦。聞慧生八。一天文地理。二算數。三 T1827_.42.0247b25: 醫方。四呪術。及四事陀故云八也。次修慧生 T1827_.42.0247b26: 八者。修六天行爲六。及事星宿天行爲七。修 T1827_.42.0247b27: 長仙行爲八。問僧佉二十五。今偏明覺諦。世 T1827_.42.0247b28: 師偏引依諦。今十六中用何諦耶。答修長仙 T1827_.42.0247b29: 法。意欲捨無常苦故求常樂。即第十六諦也。 T1827_.42.0247c01: 又摩醯首羅天説十六諦義。一量諦。二所量。 T1827_.42.0247c02: 三疑。四用。五譬喩。六悉檀。七語言分別。八 T1827_.42.0247c03: 思擇。九決。十論議。十一修諸義。十二壞義。十 T1827_.42.0247c04: 三自證。十四難難。十五諍論。十六墮負。量諦 T1827_.42.0247c05: 者有四種。一現知。如眼見色耳聞聲等。二比 T1827_.42.0247c06: 知。如見一分即知餘分見烟知有火等。三不 T1827_.42.0247c07: 能知。信聖人語。四譬喩知。如見日去等。所量 T1827_.42.0247c08: 者如身有我乃至解脱也。疑者如見杌似人 T1827_.42.0247c09: 等。用者如依此物作事也。譬喩者如見牛知 T1827_.42.0247c10: 有水牛也。悉檀者。自對義由異他義。如數人 T1827_.42.0247c11: 根是實法論明根是假名等也。語言分別者 T1827_.42.0247c12: 分別自他義也。思擇者思擇道理如此也。決 T1827_.42.0247c13: 者義理可決定也。論議者由語言顯眞實道 T1827_.42.0247c14: 理。諸義以立眞實義。壞義者由立難難他立 T1827_.42.0247c15: 義。證者五種。一不定。二相違。三相生疑。四 T1827_.42.0247c16: 未成。五即時也。難難者。聞山林有白象。難 T1827_.42.0247c17: 草頭亦有白象。諍論者有二十四種。墮負者 T1827_.42.0247c18: 如墮負論説。此十六諦異勒沙婆十六諦也。 T1827_.42.0247c19: 又有諸師下此皆勒沙婆部中枝流出也。自 T1827_.42.0247c20: 餓法者。或一日食三菓。或吸風服蘇或服氣 T1827_.42.0247c21: 也。寂默者。若提子論師説有六障六自在。一 T1827_.42.0247c22: 不見障。二苦受障。三愚癡障。四命盡障。五不 T1827_.42.0247c23: 得好性障。六惡名障。若翻此六障即六自在。 T1827_.42.0247c24: 其人立非有非無爲宗明一切法。若言是有 T1827_.42.0247c25: 無一法可取。若言是無而萬物歴然。以心取 T1827_.42.0247c26: 境無境稱心。以境取心無心稱境。故云非有 T1827_.42.0247c27: 非無。默然無言。持牛戒者如倶舍論説。合眼 T1827_.42.0247c28: 低頭食草以爲牛法。彼見牛死得生天上。即 T1827_.42.0247c29: 尋此牛。八萬劫來猶受牛身。不達爾前有於 T1827_.42.0248a01: 天因。謂牛死得生天。是故相與持於牛戒。成 T1827_.42.0248a02: 論云。持牛戒若成則墮牛中。如其不成則入 T1827_.42.0248a03: 地獄。然外道苦行世人信之。如見今人精進。 T1827_.42.0248a04: 自言是道又爲他所信。若聞本不生滅。自不 T1827_.42.0248a05: 能信他亦不信。智度論明巧拙度。須深得其 T1827_.42.0248a06: 旨。聲聞精進尚是苦道名爲拙度。外道苦行 T1827_.42.0248a07: 非但是拙亦不能度。非但不度更増生死。故 T1827_.42.0248a08: 龍樹呵云。是爲癡道。法華明。以苦欲捨苦。爲 T1827_.42.0248a09: 此起大悲。四法受中即是現苦後苦也。何以 T1827_.42.0248a10: 言獨佛能説耶此第二呵論主。内曰是皆邪 T1827_.42.0248a11: 見下第六懸非指後。略有四意。一云。外道狂 T1827_.42.0248a12: 謂實無此理。如熱病人無物見物。良醫總呵 T1827_.42.0248a13: 之。二者自有總立別破別立總破。即此文是 T1827_.42.0248a14: 也。三者且欲挫其立鋒令義勢萎折。四欲引 T1827_.42.0248a15: 彼令發後問。所言皆邪見者外道所立。於三 T1827_.42.0248a16: 毒中是屬癡使攝。以癡増上故名邪見。雜阿 T1827_.42.0248a17: 含云。三事覆即妙開則不妙。一謂愚人。二婆 T1827_.42.0248a18: 羅門語。三女人。三事開則妙覆則不妙。謂日 T1827_.42.0248a19: 月及佛語。論主今聞外人所説如其非妙。是 T1827_.42.0248a20: 故呵之。雜阿含云。虚空無足迹外道無沙門。 T1827_.42.0248a21: 今論主知其無有正法。是故總呵云邪見。又 T1827_.42.0248a22: 百論二種破外道。一總破一切外道。如此文也。 T1827_.42.0248a23: 二從惡止已去竟論別破外道。前總後別釋 T1827_.42.0248a24: 破義之方也。外曰佛説何等善法相下論有 T1827_.42.0248a25: 三章。初章已竟。今是第二反邪歸正辨論大 T1827_.42.0248a26: 宗。就文爲二。一者從此竟品明二善三空示 T1827_.42.0248a27: 於始學入道之方。謂申佛漸捨之教。第二從 T1827_.42.0248a28: 破神品至破空品末明破邪歸正而正辨於破 T1827_.42.0248a29: 邪。就此二章亦得爲一亦得爲二亦得開三。 T1827_.42.0248b01: 所言一者。雖在文前後不同同明破病顯道。 T1827_.42.0248b02: 斯處無異也。所言二者。前後二章各爲二也。 T1827_.42.0248b03: 初章二者。一明依福捨罪。二明依空捨福。後 T1827_.42.0248b04: 章二者。一者破神品明衆生空。二者破一品 T1827_.42.0248b05: 下辨於法空。言各三者。此品一明捨罪。二辨 T1827_.42.0248b06: 捨福。三明能捨空無相智。即品名三事。謂捨 T1827_.42.0248b07: 罪福。後門三者。一破神品明衆生空。二破一 T1827_.42.0248b08: 品至破常辨諸法空。第三明破空一品空病 T1827_.42.0248b09: 亦空。即淨名經有疾菩薩用三空自調。就初 T1827_.42.0248b10: 有三。一依福捨罪。二傍破吉義。三伏流辨宗。 T1827_.42.0248b11: 就初前問次答。問有近遠三處生。遠生者。前 T1827_.42.0248b12: 偈云諸佛世尊之所説。外道初領偈但定其 T1827_.42.0248b13: 人尊。今此外曰領偈問人所説法。故自上三 T1827_.42.0248b14: 番正諍人眞僞。從此竟論但諍法是非。若即 T1827_.42.0248b15: 以此分章者。論雖十品唯有二意。一者諍人。 T1827_.42.0248b16: 二者諍法也。二從上佛知諸法實相明了無 T1827_.42.0248b17: 礙又能説深淨法生。若我師皆是邪見不能 T1827_.42.0248b18: 説深諍法者。汝師説何等善法耶。三近生者。 T1827_.42.0248b19: 外道前廣列十師。論主總非皆云邪見。外道 T1827_.42.0248b20: 今問。若我師所説並是邪見。汝師説何善法。 T1827_.42.0248b21: 内曰惡止善行下第二答也。問佛教無窮。何 T1827_.42.0248b22: 故偏答二善。答凡有七義。一者前敬讃三寶 T1827_.42.0248b23: 乃至諍於眞僞。此令外道迴邪信正受於三 T1827_.42.0248b24: 歸。今明二善授其戒法故。佛法大宗以歸戒 T1827_.42.0248b25: 爲首。二者示始學之方。前明依福捨罪。次依 T1827_.42.0248b26: 空捨福。故下文云生道次第法故如垢衣浣 T1827_.42.0248b27: 染。三者爲破外道顛倒。殺生祀天以惡爲善。 T1827_.42.0248b28: 言不行此事即便是惡。以善爲惡。今欲示其 T1827_.42.0248b29: 善惡之相。故殺等諸惡宜應須止。不殺等善 T1827_.42.0248c01: 宜應奉行。故下云。斷邪見故説是經。即其證 T1827_.42.0248c02: 也。四者外以二字總貫衆經。内法亦明二善 T1827_.42.0248c03: 該佛教。五者佛法大宗唯誡與勸。惡止明諸 T1827_.42.0248c04: 惡莫作。謂誡門也。善行則諸善奉行明勸門 T1827_.42.0248c05: 也。七佛相承未制別戒已來皆前説通戒。今 T1827_.42.0248c06: 外道初入佛法未剃頭出家不得授其別戒。 T1827_.42.0248c07: 宜前明通戒也。六者爲明佛法遠難二邊顯 T1827_.42.0248c08: 示中道。惡止明其所離。謂非有義。善行明於 T1827_.42.0248c09: 所得。即非無義。非有非無故名中道。七者一 T1827_.42.0248c10: 切諸義無有定相。隨問而答。外人前既問善。 T1827_.42.0248c11: 今還答善也。問前外曰何故無修妬路而此 T1827_.42.0248c12: 偈本有之。答今見文意。論主歸敬既畢則登 T1827_.42.0248c13: 高座。仍竪惡止善行。但天親假勢發起前問 T1827_.42.0248c14: 耳。又遍釋二善有四義二義一義。四義者。惡 T1827_.42.0248c15: 牒邪教也。止破邪也。善牒正教。行勸修行也。 T1827_.42.0248c16: 二義者。前二破邪。後二顯正也。一義者。惡止 T1827_.42.0248c17: 者止凡夫二乘有所得生心動念身口意業。 T1827_.42.0248c18: 皆違實相故是須止也。止即累無不寂。善行 T1827_.42.0248c19: 者實相法身是第一善。令修行之謂徳無不 T1827_.42.0248c20: 圓也。就天親釋中爲二。前總後別。就總別中 T1827_.42.0248c21: 各有四。總中四者。一能説人二所説法三名 T1827_.42.0248c22: 四義。佛者明能説人也。所以標佛者。外道前 T1827_.42.0248c23: 問佛説何等善法。今還答之是故稱佛。略説 T1827_.42.0248c24: 善法二種者第二明所説。諸佛説法有略有 T1827_.42.0248c25: 廣。今是攝廣爲略。止相行相者第三列名。息 T1827_.42.0248c26: 一切惡下第四釋義。問他釋二善其義云何。 T1827_.42.0248c27: 答舊有四釋。一云。發無作爲止。不發爲行。二 T1827_.42.0248c28: 云。作止惡心行善是止。不作止惡心直汎爾 T1827_.42.0248c29: 而作名爲行善。三云。從息縁後生善體能止 T1827_.42.0249a01: 惡爲止善。從息縁後生善體不能止惡爲行 T1827_.42.0249a02: 善。四云。從息縁後生爲止。隨事起滅爲行。成 T1827_.42.0249a03: 論師又作四句。一心止無作止。二心行無作 T1827_.42.0249a04: 行。三心行無作止。四心止無作行。如人欲受 T1827_.42.0249a05: 戒發初作止惡意。請師僧等中間未發無作。 T1827_.42.0249a06: 此是心止無作止。心行無作行者。即是興心 T1827_.42.0249a07: 正受戒時發無作也。心行無作止者即是道 T1827_.42.0249a08: 定戒。第四可知耳。問道定心及無作屬何善。 T1827_.42.0249a09: 答一釋云屬行善。開善云。定伏惑道斷惑。從 T1827_.42.0249a10: 伏斷惑心生無作是止善。道定伏斷後心所 T1827_.42.0249a11: 生善屬行。又釋一切戒皆屬止善。問攝善法 T1827_.42.0249a12: 等三聚戒屬何善耶。答一云。攝律儀屬止餘 T1827_.42.0249a13: 二屬行。二云。三種戒並是止善。如動身口及 T1827_.42.0249a14: 求戒心。發得作戒。從作戒即生無作。謂誓息 T1827_.42.0249a15: 一切惡。誓行一切善。誓度一切衆生。並生三 T1827_.42.0249a16: 種無作。如誓行一切善。即有攝善法無作生。 T1827_.42.0249a17: 止不行一切善之惡也。而後遂行一切善者。 T1827_.42.0249a18: 此是隨順持戒耳。不以此爲戒後不行一切 T1827_.42.0249a19: 善。即破此戒。攝衆生戒亦爾。故三戒並屬止 T1827_.42.0249a20: 善攝。問今明二善與數論律師何異。答語言 T1827_.42.0249a21: 雖同其心則異。他有惡可止有善可行。故名 T1827_.42.0249a22: 有所得義。今明就道門。本性清淨未曾止與 T1827_.42.0249a23: 不止行與不行。但空倒衆生有惡無善。今欲 T1827_.42.0249a24: 拔其空倒故令止惡行善耳。此是以倒善拔 T1827_.42.0249a25: 其倒惡。以輕出重也。又他謂止行決定爲二。 T1827_.42.0249a26: 今明止即是行。止一切有所得生心動念名 T1827_.42.0249a27: 之爲止。畢竟無所行稱之爲行。今一往爲縁 T1827_.42.0249a28: 故開之爲二。雖説於二爲令衆生因二了於 T1827_.42.0249a29: 不二。故涅槃云。善法惡法愚者謂二。智者了 T1827_.42.0249b01: 達知其無二也。而就善惡明三種義。一習應 T1827_.42.0249b02: 義。菩薩從初發心不習善惡。習無所應。習無 T1827_.42.0249b03: 所應故與波若相應。即是實慧。二者方便能 T1827_.42.0249b04: 有善惡二用即鳥二翼義。三者昔日覆惡開 T1827_.42.0249b05: 善。今雙開佛性善惡。善如阿難羅云。惡如善 T1827_.42.0249b06: 星調達。即半滿義。今此中正是習應義。但習 T1827_.42.0249b07: 應有二。一漸捨習二頓捨習。今是漸捨習也。 T1827_.42.0249b08: 何等爲惡下第二別釋四字。即爲四別。一一 T1827_.42.0249b09: 中皆三。謂標釋結。今是標也。身邪行下第二 T1827_.42.0249b10: 釋。就文爲三。一明三惡二明十惡三明十惡 T1827_.42.0249b11: 外惡。此從略至廣也。初明三惡者。此義通於 T1827_.42.0249b12: 淺深。據淺而言。凡夫三業行乖於三業之正 T1827_.42.0249b13: 故名爲邪。若深論者。凡夫二乘有所得身口 T1827_.42.0249b14: 意業悉違正道故秤爲邪。身殺盜下第二明 T1827_.42.0249b15: 十惡。三惡則名略體廣。十惡則名廣體略。但 T1827_.42.0249b16: 取根本業道故也。殺具四縁。一是衆生二衆 T1827_.42.0249b17: 生想三起殺心四命斷。盜亦四縁。一知前物 T1827_.42.0249b18: 屬他。二作屬他想。三欲作盜意。四離本處。婬 T1827_.42.0249b19: 亦具四。一知是前人二作前人想三作婬意 T1827_.42.0249b20: 四正行婬。然口意不必具四縁。惡口直出惡 T1827_.42.0249b21: 言以罵於他。離他眷屬名爲兩舌。餘並易知。 T1827_.42.0249b22: 問曰。口四。身亦四不。答亦具四。智度論云 身 T1827_.42.0249b23: 口律儀有八種。謂不惱害不劫盜不邪婬不 T1827_.42.0249b24: 妄語不兩舌不惡口不綺語不飮酒。飮酒還 T1827_.42.0249b25: 屬身攝。故知身亦具四也
T1827_.42.0249b28: T1827_.42.0249b29: T1827_.42.0249c01: T1827_.42.0249c02: T1827_.42.0249c03: T1827_.42.0249c04: 釋吉藏撰 T1827_.42.0249c05: 復有十不善道下第三明十惡外惡。又開二 T1827_.42.0249c06: 別。初明十惡所不攝惡。二明十惡前後方便 T1827_.42.0249c07: 惡。十惡所不攝惡者。十八部論明身口中有 T1827_.42.0249c08: 八。身中四者。如鞭杖等不斷命。此非殺業攝。 T1827_.42.0249c09: 又如燒人屋即失財或障他行施令傍人不得 T1827_.42.0249c10: 財物並非盜業攝。若俗人非時非處非道行 T1827_.42.0249c11: 婬名爲邪婬。若直爾摩觸非邪婬攝。此三是 T1827_.42.0249c12: 身業攝。非十惡攝。故知身中有四。口業又四。 T1827_.42.0249c13: 故合有八種。因嗔故妄語等。故有口四業。因 T1827_.42.0249c14: 癡故起口四業。故口具八種業。因嗔癡起身 T1827_.42.0249c15: 四。復成八。因貪起身口八。合三八爲二十四 T1827_.42.0249c16: 邪業。依此復四種。一信邪行此二十四。二正 T1827_.42.0249c17: 行二十四。三教他行二十四。四見他行隨喜。 T1827_.42.0249c18: 合成九十六。此九十六中有正是十惡攝非 T1827_.42.0249c19: 正十惡攝。及十不善道下第二明十惡前後 T1827_.42.0249c20: 方便惡。如行杖有二。一爲殺故行杖。此是殺 T1827_.42.0249c21: 家方便。二直爾行杖。但是身業。謂十不善道 T1827_.42.0249c22: 所不攝也。何等爲止下釋止亦三。謂標釋結。 T1827_.42.0249c23: 釋中又三。息惡不作者。此第一句總釋止義。 T1827_.42.0249c24: 若心生下第二別釋受戒方法。此中明三業 T1827_.42.0249c25: 得戒。一者上根人心生得戒。隨大小乘。大乘 T1827_.42.0249c26: 人於佛像前或無佛像想念五師。從今身盡 T1827_.42.0249c27: 未來劫誓息。一切惡。誓修一切善。誓度一切 T1827_.42.0249c28: 衆生。即便得戒。故普賢觀云。但生心請五師。 T1827_.42.0249c29: 不須和上及以闍梨。即便得戒。次中根人得 T1827_.42.0250a01: 口語得。如迦葉等自誓佛爲我師我爲弟子。 T1827_.42.0250a02: 作是語時即便發戒。若受戒者。謂下根人内 T1827_.42.0250a03: 有求戒之心。外具人法二縁。方乃得戒。人縁 T1827_.42.0250a04: 謂十師。法縁白四羯磨。問受菩薩戒具得心 T1827_.42.0250a05: 生口語受戒三種不。答得也。八戒等亦爾。但 T1827_.42.0250a06: 多就師受耳。問受菩薩戒具幾種受。答通具 T1827_.42.0250a07: 三受。一就大乘師受。二者若千里内無師就 T1827_.42.0250a08: 像前受。三直對想十方佛受。出普賢觀經。餘 T1827_.42.0250a09: 戒亦通方例之。又釋此文。一人受戒必具三 T1827_.42.0250a10: 業。意爲求戒之心故云若心生。口隨順師僧 T1827_.42.0250a11: 故云若口語。合掌禮拜即是身業故云若受 T1827_.42.0250a12: 戒。問此中三種攝十種得戒盡不。答十種得 T1827_.42.0250a13: 戒不出三根及以三業。今明此三則攝十種。 T1827_.42.0250a14: 問辟支佛於十種中是何得戒。答依倶舍論 T1827_.42.0250a15: 是自然得戒。與佛同。問佛定是何時得戒。答 T1827_.42.0250a16: 舊引二文明兩種得戒。一引彌沙塞律十九 T1827_.42.0250a17: 卷云。佛剃頭著出家衣時得自然戒。二用僧 T1827_.42.0250a18: 祇律二十三卷。云種智初心得戒。有人會之 T1827_.42.0250a19: 云。依前得是共聲聞戒。依後得不共聲聞戒。 T1827_.42.0250a20: 故佛具二木叉。今依倶舍論同僧祇。所以爾 T1827_.42.0250a21: 前不得戒者。若爾前得戒。佛六年苦行受外 T1827_.42.0250a22: 道法。應當破戒。而未得戒雖受外道法不破 T1827_.42.0250a23: 戒也。從今日終不復作下此第三明要期受 T1827_.42.0250a24: 戒時有三。一短時謂今旦至明旦。二中時謂 T1827_.42.0250a25: 盡形也。三長時至佛。以初時必同後則三種 T1827_.42.0250a26: 有異。是故今文但明要期前時不明後也。問 T1827_.42.0250a27: 無作於前何時生耶。答成論師云。從止惡心 T1827_.42.0250a28: 第二念生無作心。作是因無作是習果。因果 T1827_.42.0250a29: 不倶生故至第二念方生無作。道定無作亦 T1827_.42.0250b01: 爾。數人在道定心時有戒。出道定心即無。論 T1827_.42.0250b02: 人出定時亦成就。屬行人故常有無作。問於 T1827_.42.0250b03: 衆生及草木發戒云何異。答一云於衆生邊 T1827_.42.0250b04: 別發多無作。於草木邊總發一無作。又釋。衆 T1827_.42.0250b05: 生與草木同。於衆生邊總得一不殺戒。於一 T1827_.42.0250b06: 一衆生邊皆得不殺戒。以殺一一衆生皆犯 T1827_.42.0250b07: 不殺戒故。於草木邊總得一不殺草木戒。別 T1827_.42.0250b08: 於一一草木得無作戒。以殺一一草木皆犯 T1827_.42.0250b09: 此戒故。問制戒意本取不惱衆生。云何於草 T1827_.42.0250b10: 木發戒。答以殺草木惱於衆生故就草木邊 T1827_.42.0250b11: 制耳。數人但現在發戒。以現在有衆生去來 T1827_.42.0250b12: 無衆生。問三歸爲屬止爲屬行。答因三歸得 T1827_.42.0250b13: 戒。三歸屬行善。戒屬止善。問三歸止邪。云何 T1827_.42.0250b14: 屬行。答雖復止邪意在歸向。如下云布施雖 T1827_.42.0250b15: 止慳而善行爲本。問俗人亦得授他八戒不。 T1827_.42.0250b16: 答得也。如夫前受後爲婦授。如昔有輪王授 T1827_.42.0250b17: 人八戒。八戒既爾。五戒類然。但多從出家人 T1827_.42.0250b18: 受耳。何等爲善下第三釋善亦三。此總標也。 T1827_.42.0250b19: 釋義有五。一云。善是符理惡是乖理。二云。善 T1827_.42.0250b20: 是清昇惡是腐墜。三云。善是利他惡是損他。 T1827_.42.0250b21: 四云。善是感樂惡是感苦。五云。並有四義。但 T1827_.42.0250b22: 前二爲體後二爲用也。身正行下第二解釋 T1827_.42.0250b23: 爲三。一明三善二明十善三明十善外善。初 T1827_.42.0250b24: 如文。身迎送下第二明於十善。迎送翻殺。合 T1827_.42.0250b25: 手翻盜。恭敬翻婬。翻口四易知。慈對嗔。悲 T1827_.42.0250b26: 對貪。正見對邪見。又不淨觀對貪。慈悲觀對 T1827_.42.0250b27: 嗔。因縁觀對癡。問前明十善與今何異。答前 T1827_.42.0250b28: 是止十善。今是行十善。如是種種清淨法者 T1827_.42.0250b29: 下第三明十善外善。智度論問云。尸羅總是 T1827_.42.0250c01: 一切戒。不飮酒不過中食不杖加衆生是事 T1827_.42.0250c02: 十善道不攝。何故但説十善。答云。十善爲總 T1827_.42.0250c03: 相戒。別相則無量戒。不飮酒不過中食入不 T1827_.42.0250c04: 貪中攝。不加衆生入不嗔中攝。此明攝之則 T1827_.42.0250c05: 入十善。若不攝則不入也。龍樹十住婆沙引 T1827_.42.0250c06: 寶頂經明尸羅。身口各有四種。如前所説。此 T1827_.42.0250c07: 八種戒從受生。身口心受合二十四戒。教他 T1827_.42.0250c08: 受隨喜受修習行時亦二十四。合九十六戒。 T1827_.42.0250c09: 今但言十善戒者但是略説耳。何等爲行下第 T1827_.42.0250c10: 四釋行。外曰汝經有過下第二傍破吉義。問 T1827_.42.0250c11: 何故傍破吉。答上標二善總辨三世佛出世 T1827_.42.0250c12: 大意。謂誡惡勸善。今總明破一切邪。以一切 T1827_.42.0250c13: 外道經初皆説吉。此義既破則一切邪破也。 T1827_.42.0250c14: 若就外人難立名者。論主標二善捨罪。外道 T1827_.42.0250c15: 始末凡有三雙六難。第一作兩不吉難。次作 T1827_.42.0250c16: 兩顛倒難。第三作兩煩重難。論主通其六難。 T1827_.42.0250c17: 即明二善無不吉過離顛倒過非是煩重。則 T1827_.42.0250c18: 二善義成。故得依之以捨罪。問外人就何義 T1827_.42.0250c19: 作六難耶。答捨惡行善内外理同。此不可咎。 T1827_.42.0250c20: 但外人謂。論主立言不巧故招六過也。初二 T1827_.42.0250c21: 難正在今文。後四難在後流章也。又初四字 T1827_.42.0250c22: 標二善章門。下六難六答都是科簡釋章門 T1827_.42.0250c23: 也。今前作有無二難者。外人廣述師宗。論主 T1827_.42.0250c24: 撥云諸師内有邪見外不能説深淨法。外人 T1827_.42.0250c25: 仍問論主。佛説何等善法。論主答云。惡止善 T1827_.42.0250c26: 行。外今即云。若惡止善行有二不吉過。一 T1827_.42.0250c27: 者建惡在初故初不吉。初既不吉中後亦然。 T1827_.42.0250c28: 法既是惡則人非世尊。行此法者不名上衆。 T1827_.42.0250c29: 故三寶皆壞。即名有難。二者一切諸經阿漚 T1827_.42.0251a01: 在初名之爲吉。汝經無有阿漚名爲不吉。故 T1827_.42.0251a02: 名無難。問何故作二難。答二義。一者明有惡 T1827_.42.0251a03: 故就内難内。次明無吉將外難内。二者初明 T1827_.42.0251a04: 有惡二明無善。一切過中莫出斯二。問文有 T1827_.42.0251a05: 此事不。答偈本即有。此文汝經有過謂初文 T1827_.42.0251a06: 也。初不吉故第二文也。又初句標過次句釋 T1827_.42.0251a07: 過。注中爲二。第一明外經無過。第二明内經 T1827_.42.0251a08: 有過失。就初又四。一標經體二明經用三出 T1827_.42.0251a09: 經名四結經徳。而言諸師三師二天皆作此 T1827_.42.0251a10: 説也。若智人下第二明經用。讀誦念知此是 T1827_.42.0251a11: 三業行經。便得増壽威徳尊重明行經。得二 T1827_.42.0251a12: 種果。内感長壽外爲物尊。如有經名下第三 T1827_.42.0251a13: 出經名字。廣主經者。明治化之道廣明國主 T1827_.42.0251a14: 之徳。或言是彗星天子所造。或云鎭星天子 T1827_.42.0251a15: 所造。如是經等初皆言吉者第四結彼經徳。 T1827_.42.0251a16: 外云。昔有梵王。在世説七十二字以教世間。 T1827_.42.0251a17: 名佉樓書。世間之敬情漸薄。梵王貧悋心起 T1827_.42.0251a18: 收取呑之。唯阿漚兩字從口兩邊墮地。世人 T1827_.42.0251a19: 責之以爲字王。故取漚字置四韋陀首。以阿 T1827_.42.0251a20: 字置廣主經初。四韋陀者外道十八大經。亦 T1827_.42.0251a21: 云十八明處。四皮陀爲四。復有六論。合四皮 T1827_.42.0251a22: 陀爲十。復有八論。足爲十八。四皮陀者。一 T1827_.42.0251a23: 荷力皮陀明解脱法。二冶受皮陀明善道法。 T1827_.42.0251a24: 三三摩皮陀明欲塵法。謂一切婚嫁欲樂之 T1827_.42.0251a25: 事。四阿闥皮陀明呪術算數等法。本云皮陀 T1827_.42.0251a26: 此間語訛故云韋陀。六論者。一式叉論釋六 T1827_.42.0251a27: 十四能法。二毘伽羅論釋諸音聲法。三柯刺 T1827_.42.0251a28: 波論釋諸天仙上古以來因縁名字。四竪底
T1827_.42.0251b04: 毘薩多論明諸法道理。三伊底呵婆論明傳 T1827_.42.0251b05: 記宿世事。四僧佉論解二十五諦。五課伽論 T1827_.42.0251b06: 明攝心法。此兩論同釋解脱法。六陀菟論釋 T1827_.42.0251b07: 用兵杖法。七楗闡婆論釋音樂法。八阿輸論 T1827_.42.0251b08: 釋醫方。毘婆沙云。瞿毘陀婆羅門造梵書。佉 T1827_.42.0251b09: 盧仙人造佉盧書。大婆羅門造皮陀論。汝經 T1827_.42.0251b10: 初説下第二明論主有過有二。初正明過。第 T1827_.42.0251b11: 二結過論主。内曰斷邪見故説是經第二論 T1827_.42.0251b12: 主答。答中有二。初總非不然。第二別詶其有 T1827_.42.0251b13: 無二難。即二別初答有難。次答無難。答有難 T1827_.42.0251b14: 者。汝言我經初有惡者。以惡先出故前明於 T1827_.42.0251b15: 惡。所言惡者。謂阿漚在初則吉。無不吉。此是 T1827_.42.0251b16: 邪見。以佛未出世諸外道等前有此邪見惡。 T1827_.42.0251b17: 是故如來出世止於此惡。故言惡止。佛之正 T1827_.42.0251b18: 教宜須奉行故云善行。今欲斷汝邪見惡故 T1827_.42.0251b19: 説惡止善行經。此是反擲答也。外聞論主經 T1827_.42.0251b20: 初明惡。云是論主内經之惡。今明經初乃説 T1827_.42.0251b21: 外道之惡。是故惡屬外經内教無過。故名反 T1827_.42.0251b22: 擲答也。問此是何等邪見。答非是撥無因果 T1827_.42.0251b23: 故云邪見。乃是無而謂有乖於正理故稱邪 T1827_.42.0251b24: 見也。然數論律師不得輒用百論明二善義。 T1827_.42.0251b25: 此乃是一往破邪。爲欲捨罪故説之耳。罪去 T1827_.42.0251b26: 福則不留。邪去不存於正。不應定謂有二善 T1827_.42.0251b27: 也。注云是吉是不吉是邪見氣者。内懷邪見 T1827_.42.0251b28: 外宣之於口故稱爲氣。又初起此計爲邪見 T1827_.42.0251b29: 體。遂至于今枝流不絶秤之爲氣。又撥無善 T1827_.42.0251c01: 惡名邪見正體。謂吉不吉是邪見餘勢。故秤 T1827_.42.0251c02: 爲氣。是故無過下自免。復次無吉故下第二 T1827_.42.0251c03: 詶其無難。汝言無有阿漚則是不吉者。若道 T1827_.42.0251c04: 理有之而我不安。是則爲過。以道理實無無 T1827_.42.0251c05: 故無所安。所以無咎。又道理實無而汝謂有。 T1827_.42.0251c06: 無而謂有則是邪見。故過在於外。内經無咎。 T1827_.42.0251c07: 又斷邪見謂標二章門。謂邪見及斷章門。從 T1827_.42.0251c08: 此下釋二章門。以求之不得無而謂有故名 T1827_.42.0251c09: 邪見。而釋邪見章門。求之不得邪見便壞。故 T1827_.42.0251c10: 是釋斷章門。又開二別。初理奪破次縱關。破 T1827_.42.0251c11: 理奪者。妄情謂有道理實無故云無吉。故莊 T1827_.42.0251c12: 周一色從三情。欲明無有定性色。攝論明一 T1827_.42.0251c13: 境從四人。亦明無有定境。又一色從二情。凡 T1827_.42.0251c14: 謂色爲有。聖知色爲空。色未曾空有。注文爲 T1827_.42.0251c15: 四。一縱二奪三釋四呵。若少有吉者此縱關 T1827_.42.0251c16: 也。若少有吉。我經應安亦許汝立。此實無吉 T1827_.42.0251c17: 者奪也。以道理實無故我無所安汝不應立。 T1827_.42.0251c18: 何以故下第三釋。愚人無方便下第四呵。以 T1827_.42.0251c19: 外道求樂不達樂因。妄作此執言是樂因也。 T1827_.42.0251c20: 復次下第二縱破。前明道理實無。今縱有之。 T1827_.42.0251c21: 故開三門檢也。又恐外人言有一物從於三 T1827_.42.0251c22: 情。故復以三門責之。又云。約一人故説之爲 T1827_.42.0251c23: 吉。如女色從愛者説之爲好。又如破方中云。 T1827_.42.0251c24: 於一天下説有定方。故開三門以責之也。問 T1827_.42.0251c25: 何故破吉乃破生耶。答吉是有爲必是生法 T1827_.42.0251c26: 故破生也。又寄破吉生顯一切法都無有生。 T1827_.42.0251c27: 令諸外道悟無生忍。注釋爲二。初別釋三門 T1827_.42.0251c28: 次總結。前釋不自中前奪後縱。明無有吉法 T1827_.42.0251c29: 還從吉自體生。若從吉自體生者。不假梵王 T1827_.42.0252a01: 及筆墨等而生阿漚。亦二相過故下第二縱 T1827_.42.0252a02: 關。若言還從自體生者。則有體所從有物能 T1827_.42.0252a03: 從生。便成因果不同。不名爲自也。破他有三。 T1827_.42.0252a04: 一相待破二無窮破三重生破。相待易知。無 T1827_.42.0252a05: 窮者。吉望一法爲他。望一切法並皆是他。既 T1827_.42.0252a06: 從一他而生。便應遍從一切他生。故云無窮。 T1827_.42.0252a07: 又此是逆推無窮。吉既從他他復從他。是則 T1827_.42.0252a08: 無窮。無窮則無因。無因則非他。故得他墮無 T1827_.42.0252a09: 窮。免無窮則失他。重生破者。他中無一既得 T1827_.42.0252a10: 生一。亦無百千應生百千。問破他中有無窮。 T1827_.42.0252a11: 破自中亦有以不。答二體之中有二種無窮。 T1827_.42.0252a12: 一者能生同所生。所生既有從能生亦應有 T1827_.42.0252a13: 從。若有從則無窮。若窮墮無因。又若能不更 T1827_.42.0252a14: 從能則所亦不從能也。次以所生同能生。能 T1827_.42.0252a15: 生既有所生。所生亦應更有能生他。是則無 T1827_.42.0252a16: 窮。若不能生他亦應不從他生。破共有二義。 T1827_.42.0252a17: 一者理奪既無自他合何爲共。二縱合自他 T1827_.42.0252a18: 以爲共者則合二過以爲一過。凡生法有三 T1827_.42.0252a19: 種下第二總結凡二義。一者結上三門明無 T1827_.42.0252a20: 生義以示外人。二明此三門攝一切法遮其 T1827_.42.0252a21: 異計。問若就情有三。理無阿漚兩字。又就理 T1827_.42.0252a22: 自他共求無三。理實無者佛經初既標如是 T1827_.42.0252a23: 等六事亦同此責。若爾亦無如是之字亦同 T1827_.42.0252a24: 皆破不。答二義。一者阿漚實非吉。外道横謂 T1827_.42.0252a25: 故被破。如是六事實是吉。故不被破。二者佛 T1827_.42.0252a26: 經明如是字即具二諦。以字是因縁因縁常 T1827_.42.0252a27: 寂即第一義。第一義常寂因縁字即世諦。外 T1827_.42.0252a28: 道決定執性有不知二諦。是故被破也。外曰 T1827_.42.0252a29: 是吉自生故如鹽下自上已來破其自吉。從 T1827_.42.0252b01: 此已後雙破自他。上有五難。今並救之。言五 T1827_.42.0252b02: 難者。初明邪見。二者理奪。後自他共三門。外 T1827_.42.0252b03: 救初云。若定有吉不吉是邪見者。亦應有鹹 T1827_.42.0252b04: 不鹹應爲邪見。而世諦之中有鹹不鹹。既是 T1827_.42.0252b05: 正見。吉亦如是。通第二云。從情有三理實無 T1827_.42.0252b06: 吉者。亦應從情有鹹理實無鹹。然於一切情 T1827_.42.0252b07: 皆鹹者。吉亦然矣。通第三三門難者。他共二 T1827_.42.0252b08: 關本非我義。何所難耶。前雖破自。今正救云 T1827_.42.0252b09: 鹽體自鹹非是外物鹹鹽令鹹。吉義亦爾故無 T1827_.42.0252b10: 前過。内曰前已破故者。偈本爲二。一指前破 T1827_.42.0252b11: 其自鹹。二正破其鹹他。破自即破其體。破 T1827_.42.0252b12: 能鹹他謂破其用。又指前即是奪破。謂奪無 T1827_.42.0252b13: 有自。次縱其有自。不能鹹他。言指前破者凡 T1827_.42.0252b14: 有二義。一者我前破自遍破天下之自。汝立 T1827_.42.0252b15: 鹽自已漏我破中。但外道心麁不覺已破更 T1827_.42.0252b16: 復救之。則是墮負。問上云何破鹽自耶。答自 T1827_.42.0252b17: 則非鹹。鹹別非自。如指自則非觸觸則非自。 T1827_.42.0252b18: 故漏前破也。亦鹽相鹽中住者。此第二縱自 T1827_.42.0252b19: 破他。鹽守鹹自性則不能鹹他。既失鹹他亦 T1827_.42.0252b20: 無自性。問現見鹽與食合。是故食鹹。豈非鹹 T1827_.42.0252b21: 他。答食中之鹹爲是鹽鹹爲是食鹹。若是食 T1827_.42.0252b22: 鹹則失自鹹。若是鹽鹹則失鹹他。考而言之。 T1827_.42.0252b23: 食中之鹹終是鹽鹹。故守自性失於鹹他。考 T1827_.42.0252b24: 而言之。世間麁心言食中鹽此是食鹹。然共 T1827_.42.0252b25: 終是鹽鹹耳。則食不鹹也。注文前釋奪破。復 T1827_.42.0252b26: 次下第二縱破解此云三。今正意者開文爲 T1827_.42.0252b27: 二。一取外人意。二正破之。汝意謂鹽從因縁 T1827_.42.0252b28: 出者。外人立鹹凡有二義。一者鹽不假餘物 T1827_.42.0252b29: 故鹹是自性鹹。二食中之鹹假鹽故鹹名因 T1827_.42.0252c01: 縁鹹。故體鹹是自鹹。用鹹爲因縁鹹。故自是 T1827_.42.0252c02: 自鹹。他是因縁鹹。是故鹽不自性鹹者。此是 T1827_.42.0252c03: 食中之鹹是因縁鹹。故無自性。非外人改自 T1827_.42.0252c04: 性鹹立因縁。此句是外人本宗亦非是論主 T1827_.42.0252c05: 破也。故舊之二釋於文並謬。我不受汝語下 T1827_.42.0252c06: 第二明論主破。不受汝語者。外人鹽鹹能使 T1827_.42.0252c07: 他物鹹是因縁鹹。此二語相違是故不受。今 T1827_.42.0252c08: 當還以汝語破汝所説者。二語既其相違。故 T1827_.42.0252c09: 還捉自性鹹語破其他物鹹語。如鉾楯相違。 T1827_.42.0252c10: 鹽雖他物合物不爲鹽。此正破。以鹽守鹽性 T1827_.42.0252c11: 食則不鹹。如牛守牛性雖與馬合牛終非馬。 T1827_.42.0252c12: 此文正爾也。不須異釋。若破舊義者。數人謂 T1827_.42.0252c13: 淡物有鹹性假縁發之。成論淡物有鹹理縁 T1827_.42.0252c14: 會則鹹。今問。理之與性爲是淡爲異淡耶。若 T1827_.42.0252c15: 是淡者畢竟無鹹。雖與鹹合但是鹽鹹則非 T1827_.42.0252c16: 物鹹也。又破外道者。鹹有鹹性亦淡有淡性。 T1827_.42.0252c17: 今淡遂反成鹹則失淡性。若無淡性云何有 T1827_.42.0252c18: 鹹。又若汝淡性可反成鹹。亦鹹性可反爲淡。 T1827_.42.0252c19: 如少鹽投於多水則失鹹性。亦應少吉入多 T1827_.42.0252c20: 不吉失於吉性。又如色心雖合不可相反。鹹 T1827_.42.0252c21: 淡亦爾不可相反。若可相反即無自性。無性 T1827_.42.0252c22: 則空。不應執有。外曰如燈。破燈爲二。一破明 T1827_.42.0252c23: 能見闇故破於闇。二破明不見闇而能破闇。 T1827_.42.0252c24: 破此二義則明破闇理盡。初四。一立二破三 T1827_.42.0252c25: 救四破救。前一番破已成明不能見闇故不 T1827_.42.0252c26: 破闇。次一問答破初生燈不能破闇。夫論明 T1827_.42.0252c27: 能破闇不出此二。此二不成則明破闇理盡。 T1827_.42.0252c28: 問何故捨鹽立燈耶。答鹽守自性則他物不 T1827_.42.0252c29: 鹹。他物若鹹則失自性。燈守自照不失照他。 T1827_.42.0253a01: 雖能照他不失自性。是以捨鹽而立燈也。問 T1827_.42.0253a02: 佛法誰立燈自照照他。答婆沙云。僧祇人明。 T1827_.42.0253a03: 智自知知他。如燈自照照他。評家破之云。此 T1827_.42.0253a04: 喩非三藏中。世俗法與賢聖法異故不應引。 T1827_.42.0253a05: 又破云。燈若自照復何所照。燈若非照則是 T1827_.42.0253a06: 暗。復何能照。内曰燈自他無暗者。上鹽得自 T1827_.42.0253a07: 失他得他失自。今引燈自他倶失。炎内無暗 T1827_.42.0253a08: 故無自照。炎外亦無故無照他。自他無闇則 T1827_.42.0253a09: 無所照。既無所照亦無能照。故墮不闇不明 T1827_.42.0253a10: 不能不所一切都失。又若言自照則自體有 T1827_.42.0253a11: 闇。若言照他則他處有闇。若兩處有闇唯有 T1827_.42.0253a12: 所照竟無能照。既無能照亦無所照亦墮一 T1827_.42.0253a13: 切都失。又若言自照。則自體有闇復自體有 T1827_.42.0253a14: 明。則一燈之中具明闇兩質。若有具兩質則 T1827_.42.0253a15: 應相害。既其相害則無明闇亦一切都失。又 T1827_.42.0253a16: 若言有自照之明復有所照之闇。則一燈内 T1827_.42.0253a17: 具有明闇。亦應即自吉體應有不吉。而吉體 T1827_.42.0253a18: 無有不吉。則燈體有明而無有暗還墮無自 T1827_.42.0253a19: 他之失。注爲三。初釋自無暗。次釋他無暗。三 T1827_.42.0253a20: 總結無照。釋自二破。夫論照義不出二種。一 T1827_.42.0253a21: 者照暗。二者照明。初辨炎内無暗故不名照 T1827_.42.0253a22: 暗也。燈亦無能照下第二辨不能照明。前辨 T1827_.42.0253a23: 無暗可照。今辨有明不能照。故無有明暗一 T1827_.42.0253a24: 切不照。此有二破。初奪次縱。燈無能照者。亦 T1827_.42.0253a25: 炎無有自照之能也。不能照故者。此句釋上 T1827_.42.0253a26: 所以。無自照己體之能者。以其自體不能還 T1827_.42.0253a27: 照自體故。如指如刀。無有自斫自觸故。亦二 T1827_.42.0253a28: 相過故者第二縱也。有自照己體之能。則應 T1827_.42.0253a29: 有受照之體。便成二炎兩燈。故前得自失照。 T1827_.42.0253b01: 今得照失自。進退墮負。餘文易知。外曰初生 T1827_.42.0253b02: 時二倶照故。自上已來破已成燈無照暗義。 T1827_.42.0253b03: 今破初生燈不能破暗。救意云。已成之燈暗 T1827_.42.0253b04: 體已滅故無兩暗可照。今初生燈二倶有暗 T1827_.42.0253b05: 故有所照。以有所照便有能照。故照義得成。 T1827_.42.0253b06: 如燈未生時暗體未滅。一豪明生則一豪暗 T1827_.42.0253b07: 滅。明體漸成暗便漸滅。明若都成暗便都滅。 T1827_.42.0253b08: 當知破闇是初明之功。初生之燈照體未足 T1827_.42.0253b09: 故有自照。住處亦昧故有照他。然外人立初 T1827_.42.0253b10: 生明凡二義。一者明暗竝。二明除暗。初生之 T1827_.42.0253b11: 燈猶有細暗。故明闇並已破於麁。故有除暗。 T1827_.42.0253b12: 内曰不然一法有無相不可得者。已成之明 T1827_.42.0253b13: 無暗可破。如前説之。初生之明不離已未。已 T1827_.42.0253b14: 生則是有。未生爲無。有無相乖。何名一體。故 T1827_.42.0253b15: 云不可得也。注中爲二。一奪二縱。奪中又二。 T1827_.42.0253b16: 一奪初燈二奪兩照。奪初燈者。外謂有初生 T1827_.42.0253b17: 燈異於已未。今奪云。初生名半生半未生。還 T1827_.42.0253b18: 墮已未故無初生燈也。生不能照下次奪兩 T1827_.42.0253b19: 照。半生是已則無闇可照。又不能自照半明。 T1827_.42.0253b20: 故云生不能照也。何況未生。未生是闇有所 T1827_.42.0253b21: 照無能照。云何名照。復次下第二縱。有初燈 T1827_.42.0253b22: 若不受兩半而言是一體者。則應明闇共體 T1827_.42.0253b23: 生死一命。何得然乎。復次不到闇故。自上已 T1827_.42.0253b24: 來破其明到闇能破闇義。此下次破明不到 T1827_.42.0253b25: 闇而能破闇。此一偈本亦是結前發後。結前 T1827_.42.0253b26: 者。莫問已成初生。凡厥有明悉不到暗。若不 T1827_.42.0253b27: 到暗悉不破暗。所以然者。明暗相乖。暗若現 T1827_.42.0253b28: 在明在未來。明若現在暗便過去。不相見理 T1827_.42.0253b29: 故不相破。發後者。今外人引呪星譬立不到 T1827_.42.0253c01: 闇而能破闇而能破闇義。外曰如呪星者。論 T1827_.42.0253c02: 主上云明不到闇則不破闇。外受不到不受 T1827_.42.0253c03: 不破。故引呪星不到於物而有功用。内曰太 T1827_.42.0253c04: 過實者。明所引之喩過彼燈實。故云太過 T1827_.42.0253c05: 實也。又以燈例呪。呪能及遠。燈亦應爾。則 T1827_.42.0253c06: 燈壞。以呪例燈。燈不及遠。呪亦應爾。則呪 T1827_.42.0253c07: 壞。又倶相類並是神靈同爲頑礙。又吉應懸 T1827_.42.0253c08: 吉。不煩貫初。又我經亦應是吉。則一切是吉 T1827_.42.0253c09: 便無有不吉。不吉無故亦無有吉也。又就此 T1827_.42.0253c10: 凡有四竝。一近遠倶不到則近遠倶破。二遠 T1827_.42.0253c11: 近倶不到遠近倶不破。三破近不破遠。應到 T1827_.42.0253c12: 近不到遠。則有到有不到。四若倶不到破近 T1827_.42.0253c13: 不破遠。亦應破遠不破近。注中云振旦者。此 T1827_.42.0253c14: 云漢國也。復次若初吉餘不吉。自下已來破 T1827_.42.0253c15: 其初吉及中後皆吉。從此已下偏破中後吉。 T1827_.42.0253c16: 以上來破譬既窮。今還歸法説也。又從此文 T1827_.42.0253c17: 去至衆手皆開起。若初吉者促自吉。餘不 T1827_.42.0253c18: 吉者破他吉也。汝言阿漚在初以爲吉者。中 T1827_.42.0253c19: 後既無。云何名吉。故言餘應不吉。注中開二 T1827_.42.0253c20: 種妄語以破外人。若吉性通三。汝言初吉則 T1827_.42.0253c21: 隱於中後。有而言無故名妄語。若言吉唯在 T1827_.42.0253c22: 初中後無吉。汝言以初吉故餘亦吉。即是無 T1827_.42.0253c23: 而言有故爲妄語。外曰初吉故餘亦吉者通 T1827_.42.0253c24: 二妄語也。吉唯在初中後無吉。故無無而言 T1827_.42.0253c25: 有過。以初吉力潤益中後相與皆吉。則無有 T1827_.42.0253c26: 而言無過。内曰不吉多故吉爲不吉。此有二 T1827_.42.0253c27: 難。一者少多相敵。以少吉力令多不吉皆吉。 T1827_.42.0253c28: 亦應以多不吉不吉於吉皆成不吉。二者就 T1827_.42.0253c29: 二力難。汝義吉與不吉各有自性不應移改。 T1827_.42.0254a01: 今不吉不能自守爲吉所吉遂成吉者。吉亦 T1827_.42.0254a02: 應不能自守吉性爲不吉所不吉皆成不吉。 T1827_.42.0254a03: 外曰如象手。此救上以少從多難也。象有七 T1827_.42.0254a04: 枝。以手勝故從勝受名爲有手。故外國人呼 T1827_.42.0254a05: 象以爲有手。婆沙云。佛經説信是象手。如象 T1827_.42.0254a06: 手能取衆生數非衆生數物。信能取善法。故 T1827_.42.0254a07: 知外國道俗通詺象爲有手。雖有多分不以 T1827_.42.0254a08: 少從多。問譬喩無窮。何故破象手耶。答傍破 T1827_.42.0254a09: 吉義。大有二門。自上已來破其外法。即是外 T1827_.42.0254a10: 空。今破内法明其内空。欲使外道悟内外法 T1827_.42.0254a11: 畢竟皆空故也。所以明内外空者。以見有内 T1827_.42.0254a12: 外法故生凡失二乘有所得煩惱。今悟本性 T1827_.42.0254a13: 空故不起煩惱便得解脱。若言外道見有提 T1827_.42.0254a14: 婆明空。則各一是見耳。内曰無象過故。有百 T1827_.42.0254a15: 論師釋云。諸法實相畢竟空寂故云無象。又 T1827_.42.0254a16: 云。此是標無象章門。下自解釋故云無象。所 T1827_.42.0254a17: 言過故者。外人引於象手墮無象之過故云 T1827_.42.0254a18: 無象過也。今明。都非釋不足彈之。今開爲二。 T1827_.42.0254a19: 無象者奪破也。過故者縱關也。所言奪者。外 T1827_.42.0254a20: 人引於象手。以手標象。以象從手。若爾即墮 T1827_.42.0254a21: 無象。所以然者。外道既名象爲有手。則象與 T1827_.42.0254a22: 手異。如人有手人與手異。母有子母與子異。 T1827_.42.0254a23: 若象與手異亦與頭異。四支百體一一皆然。 T1827_.42.0254a24: 故除諸分外則無有象。問四外道中是何人 T1827_.42.0254a25: 過。答倶有此失。異於手外無有總象。故衞世 T1827_.42.0254a26: 師墮於無象。若象即手但見於手則無總象。 T1827_.42.0254a27: 是故僧佉墮於無象也。勒沙婆亦一亦異倶 T1827_.42.0254a28: 墮二無。亦異則別外無總。亦一則唯別無總。 T1827_.42.0254a29: 若提子非一非異。非一還墮異無。非異還墮 T1827_.42.0254b01: 一無。又四處無象。一者具在中無。二者分在 T1827_.42.0254b02: 中無。三者總即別無。四者別則有總無。所言 T1827_.42.0254b03: 過故者第二縱有也。縱有別象則四師倶墮 T1827_.42.0254b04: 過。故衞世則有頭中有足之過。僧佉則有頭 T1827_.42.0254b05: 是足過。勒沙婆亦一則頭足一過。亦異則頭 T1827_.42.0254b06: 有足過。非一非異還招兩失也。注中爲二。一 T1827_.42.0254b07: 釋偈本破其譬説。二結無吉明無法義。釋偈 T1827_.42.0254b08: 爲二。初就衞世釋無象過故。次就僧佉釋無 T1827_.42.0254b09: 象過故。問此論皆前破一後破於異。今何故 T1827_.42.0254b10: 前異後一。答外人立於象手以象從手。則手 T1827_.42.0254b11: 外有象。以手標象。則象外有手。正墮異義。故 T1827_.42.0254b12: 前就異破。一一門中開爲三別。異門三者。一 T1827_.42.0254b13: 無象二釋過故三指後品。若象與手異者。此 T1827_.42.0254b14: 牒外義也。外道明。手外有象故以象從手。象 T1827_.42.0254b15: 外有手故以手標象。如其無異。則無別象從 T1827_.42.0254b16: 手。無手標象。既有從標則知異也。頭足等亦 T1827_.42.0254b17: 異者。此是論主次破之也。象與手既異。與頭 T1827_.42.0254b18: 足亦異也。如是則無別象者。正明無象也。若 T1827_.42.0254b19: 分中有分具者。此釋過故。即是縱關。若離諸 T1827_.42.0254b20: 分外別有一象故以象從手以手標象。則有一 T1827_.42.0254b21: 全象在於頭中。故頭中有足。頭内既有全象 T1827_.42.0254b22: 則頭内具有七枝。但據顛倒過甚故偏言有 T1827_.42.0254b23: 足。如破異品中説者。第三指後品。所以指後 T1827_.42.0254b24: 品者。後明分在具在二門。今但破具在餘有 T1827_.42.0254b25: 分在故指後品説。若象與手不異。第二就僧 T1827_.42.0254b26: 佉釋無象過故亦三。初明無象次辨過故三 T1827_.42.0254b27: 指後品。若象即手亦即餘分。則但見諸分無 T1827_.42.0254b28: 別總象也。若有分與分不異者。第二縱關次 T1827_.42.0254b29: 釋過故。若言總攬手足諸分以爲象者。頭足 T1827_.42.0254c01: 二分既與象一。則頭足亦一。前明以總即別。 T1827_.42.0254c02: 得別失總。今明以別即總。得總失別。失別無 T1827_.42.0254c03: 手標象。失總無象從手。云何引於象手救以 T1827_.42.0254c04: 多從少耶。如破一品中説者。第三指後。此中 T1827_.42.0254c05: 略破未盡指後廣説。大師於此文廣破由來。 T1827_.42.0254c06: 五陰成人四微爲柱。得文意者可例破之。如 T1827_.42.0254c07: 犢子計四大和合有眼法。五陰和合有人法。 T1827_.42.0254c08: 則別有總眼總人。莊嚴假有體有用有名。此 T1827_.42.0254c09: 二師既別有總象。則墮無象與過故。以除別 T1827_.42.0254c10: 不見有總故墮無象。必言別外有總則墮頭中 T1827_.42.0254c11: 有足。開善無假體有假用。此不成義。既以實 T1827_.42.0254c12: 法作體無假體。假用附何物耶。無有假家之 T1827_.42.0254c13: 用將實作體。若以實爲體還是實用。既實法 T1827_.42.0254c14: 和合別有假用起。則實法和合別有假體起。 T1827_.42.0254c15: 光宅無假體假用但有實法體。亦不然。無假 T1827_.42.0254c16: 云何有實。無總云何有別耶。今恐於文意爲 T1827_.42.0254c17: 煩故直釋而已。如是吉事下第二總結。外曰 T1827_.42.0254c18: 惡止止妙下自上已來傍破吉竟。今是第三 T1827_.42.0254c19: 伏流辨宗。邪教覆正經其義不明照。在邪已 T1827_.42.0254c20: 破故二善義成。故伏流説也。若答難明者。自 T1827_.42.0254c21: 上已來答兩不吉難竟。今第二次詶兩顛倒 T1827_.42.0254c22: 難及兩煩重難即成二別。就答兩顛倒爲二 T1827_.42.0254c23: 章。第一答其止善顛倒。次詶其行善顛倒。即 T1827_.42.0254c24: 顯如來説於二善其義深遠其言巧妙無顛倒 T1827_.42.0254c25: 失。外人前與顛倒難者。自上已來立外破内。 T1827_.42.0254c26: 從此已後就内難内。惡止者牒二字也。止妙 T1827_.42.0254c27: 者明麁妙也。惡是所止之麁。止是能止妙戒 T1827_.42.0254c28: 也。何不在初者。止既妙止於惡。何不前言止 T1827_.42.0254c29: 惡而言惡止。故知顛倒。内曰行者要前知惡 T1827_.42.0255a01: 然後能止。明惡止麁妙。實如所言。但行者要 T1827_.42.0255a02: 前知惡過患然然受戒止之。如來制戒亦得如 T1827_.42.0255a03: 是。故經云。見衣有孔然後乃補。是故前惡後 T1827_.42.0255a04: 止。問一切制戒皆先犯然後以制耶。答就釋 T1827_.42.0255a05: 迦聲聞戒如此耳。菩薩戒皆是在華臺上舍 T1827_.42.0255a06: 那佛説。爾時無起惡縁。此是頓制也。外曰善 T1827_.42.0255a07: 行應在初。第二合説就二善作顛倒難。難有 T1827_.42.0255a08: 二意。一並決難。若要前知惡過故前惡後止。 T1827_.42.0255a09: 亦應要前知善有妙果然後方能止惡。則應 T1827_.42.0255a10: 前説善行後明惡止。二者汝之二善言巧理 T1827_.42.0255a11: 深。今應前爲衆生説善行有於妙果。衆生爲 T1827_.42.0255a12: 貪妙果然後受戒止惡故。前應明善行後説 T1827_.42.0255a13: 惡止。内曰次第法故前除麁垢次除細垢。此 T1827_.42.0255a14: 是偈本。但爲脱落故無脩妬路。就文爲二。前 T1827_.42.0255a15: 法次譬。法門有二。一修行次第門。二説法次 T1827_.42.0255a16: 第門。前示妙果此就説門。修行次第要前離 T1827_.42.0255a17: 過然後受戒息於麁垢。次行善法除於細垢。 T1827_.42.0255a18: 内外清淨方可受聖道染也。若行者不止惡下 T1827_.42.0255a19: 第二注釋。前釋法説。譬如下釋譬説。外曰已 T1827_.42.0255a20: 説惡止下。就答難者明此二善體相不同無二 T1827_.42.0255a21: 煩重過。初明止不攝行行非煩重。次明行不 T1827_.42.0255a22: 攝止故止非煩重。外難云。無惡即是善。如無 T1827_.42.0255a23: 癡即是慧。既已説惡止。不應復言善行。惡止 T1827_.42.0255a24: 者不言無惡而已。乃明惡止有戒善。既其有 T1827_.42.0255a25: 善即是善行。何煩重説善行。又從上生者。垢 T1827_.42.0255a26: 雖麁細止義無殊。但言惡止已攝善行。而復 T1827_.42.0255a27: 説者豈非煩重。内曰布施是善行者。惡止任 T1827_.42.0255a28: 運無作而生。善行修習方有。故止不攝行。如 T1827_.42.0255a29: 不盜他物名爲止善。以物施他秤爲行善。故 T1827_.42.0255b01: 止行不同。故非重説。復次如大菩薩下。前就 T1827_.42.0255b02: 身口明止行異。今約意地辨止行異。諸大菩 T1827_.42.0255b03: 薩無惡可止而行於善。當知善行非是止惡。 T1827_.42.0255b04: 故不得惡止而攝善行。又前就凡夫辨止行 T1827_.42.0255b05: 異。以凡夫有惡可止復有施善可行。今就聖 T1827_.42.0255b06: 無惡可止有善可行。故二文異也。外曰布施 T1827_.42.0255b07: 是止慳法者。布施破慳法。故當知行善屬止 T1827_.42.0255b08: 攝。内曰下答有五。一返並答。二無慳可止 T1827_.42.0255b09: 答。三有慳不能止答。四本末答。五總結答。今 T1827_.42.0255b10: 是初。若言布施是止慳者。凡聖之人不行施 T1827_.42.0255b11: 時應有慳罪。復次諸漏盡下無慳可止答。若 T1827_.42.0255b12: 言布施是止慳者。無慳人施何所止耶。或有 T1827_.42.0255b13: 雖行布施下第三有慳不能止答。現有人雖 T1827_.42.0255b14: 行布施慳心不止。故知布施非是止慳。縱復 T1827_.42.0255b15: 能止下第四本末答。夫布施者必前起慧與 T1827_.42.0255b16: 之心後爲求世出世果。雖復因此止慳。非其 T1827_.42.0255b17: 本意故以善行爲本。是故布施第五總結。外 T1827_.42.0255b18: 曰已説善行第二明行不攝止。故説止非是 T1827_.42.0255b19: 煩重。外意惡止善行同皆是善。則應但説善 T1827_.42.0255b20: 行不須説於惡止。而今説於善行復説惡止。 T1827_.42.0255b21: 即是煩重。内曰止相息行相作者。外人明善 T1827_.42.0255b22: 義既通説一則得於二。内辨二善體性恒別。 T1827_.42.0255b23: 故説一不得兼二。故止善冥伏任運而生。體 T1827_.42.0255b24: 是靜義。行善是興起修習其相是動。既動靜 T1827_.42.0255b25: 不同不得説一攝二。外曰是事實爾。我不言 T1827_.42.0255b26: 動靜體一。但善義無異故應相攝。内曰應説 T1827_.42.0255b27: 惡止善行者。答中爲三。謂標釋結。二善凡有 T1827_.42.0255b28: 兩異。一者通局異。止善三性心中皆有。是故 T1827_.42.0255b29: 止通。行善唯善心有二性則無。所以爲局。二 T1827_.42.0255c01: 者止善常生。行善修習方有。不作則無。何以 T1827_.42.0255c02: 故下第二釋也。釋中爲三。一明二善達心各 T1827_.42.0255c03: 異。止善達心爲欲息惡。行善達心爲欲修善。 T1827_.42.0255c04: 域心既異故二善不同也。若但説下第二反 T1827_.42.0255c05: 難答。但説行善不説止善。行善唯善心中有 T1827_.42.0255c06: 餘二心中無。止善亦應爾餘二心中無。若無 T1827_.42.0255c07: 止善應非比丘道。以無戒故。是時惡止故下 T1827_.42.0255c08: 第三順釋。亦有福者。三性心中有無作福。問 T1827_.42.0255c09: 何以故知止惡別有善耶。答從善心生必有 T1827_.42.0255c10: 善果。又持此戒者必得樂果。故應有善因。又 T1827_.42.0255c11: 得此戒故則改卑成貴。故知有也。是故下第 T1827_.42.0255c12: 三總結。是惡止善行法下。自上已來明捨罪 T1827_.42.0255c13: 竟。今第二次明捨福。然通而爲言皆是捨罪。 T1827_.42.0255c14: 以悉乖道故皆是罪。宜並捨之。但今就於乖 T1827_.42.0255c15: 中自有輕重。乖中之重故秤之爲罪。乖中之 T1827_.42.0255c16: 輕目之爲福。故前言捨罪今言捨福耳。然利 T1827_.42.0255c17: 根者知罪福是相對而明。罪既其捨福則不 T1827_.42.0255c18: 留。但爲鈍根人明次第法門。故前捨於罪今 T1827_.42.0255c19: 明捨福。罪福既爾。萬義皆類。對三説一。在 T1827_.42.0255c20: 三既去亦不存一。既捨生死亦不依於涅槃。 T1827_.42.0255c21: 就文亦三。第一明開二善爲三人。二明三教 T1827_.42.0255c22: 垢淨。三正明捨福。故捨罪三章。捨福亦三。初 T1827_.42.0255c23: 偈本中前牒二善者凡有二義。一者前牒二 T1827_.42.0255c24: 善爲欲捨惡。今牒二善爲欲捨福。二者欲證 T1827_.42.0255c25: 上止行不同體不相攝故重牒來也。隨衆生 T1827_.42.0255c26: 意故者。明佛隨縁開二善爲三教。初雙標縁 T1827_.42.0255c27: 教。隨衆生意謂標縁也。佛三種分別即標教 T1827_.42.0255c28: 也。下中上人者釋縁也。施戒智釋教也。注釋 T1827_.42.0255c29: 爲三。第一明爲三縁説三教。二明三教體相。 T1827_.42.0256a01: 三明三教差別。問前捨罪中前戒後施。今何 T1827_.42.0256a02: 故前明布施後持戒耶。答前明修行次第。要 T1827_.42.0256a03: 前止惡然後行善。故前戒後施。今就人優劣 T1827_.42.0256a04: 難易故前後爲異。外財易捨故配以下人。戒 T1827_.42.0256a05: 防身口。此則爲難故教於中智。智慧最勝故 T1827_.42.0256a06: 教上智也。智度論釋三次第品。明次第行次 T1827_.42.0256a07: 第學次第道。論有多釋。一與此同。故云行名 T1827_.42.0256a08: 布施學名持戒道名智慧。今文正明次第之 T1827_.42.0256a09: 義。故以三教配彼三根。又雜心明。爲三怖説 T1827_.42.0256a10: 三法。爲貧窮怖説施。爲三惡道怖説戒。爲生 T1827_.42.0256a11: 死怖説智慧。與今大同。布施名利益他捨財 T1827_.42.0256a12: 相應思者第二明三教體相。智度論十卷三 T1827_.42.0256a13: 解。一云。相應思數以爲檀體。二云。非但善 T1827_.42.0256a14: 思。假身口業及以外財三義助成以爲施體。 T1827_.42.0256a15: 三云。施者受者財物三事和合生於捨數以 T1827_.42.0256a16: 爲施體。今此中正用第二解明以思爲體身 T1827_.42.0256a17: 口助成也。釋戒體亦有三。數人以無作色爲 T1827_.42.0256a18: 體。論人非色非心無作爲體。譬喩部云。離思 T1827_.42.0256a19: 無報因離受無報果。此明無無作義。但以心 T1827_.42.0256a20: 爲戒體。今此文但出得戒因縁不別明其體。 T1827_.42.0256a21: 當時是適縁爲用也。不復作三種身邪行四 T1827_.42.0256a22: 種口邪行者。上人持戒通防三業。既是中人 T1827_.42.0256a23: 但遮七非。智慧名諸法相中心定不動者。未 T1827_.42.0256a24: 得智慧多生疑惑。猶預不定故名爲動。若得 T1827_.42.0256a25: 智慧決了諸法故秤不動。此中智慧通世出 T1827_.42.0256a26: 世及大小乘。今既欲捨之。多是世間智慧。故 T1827_.42.0256a27: 布施之業未免三塗。持戒得欲界人天。智慧 T1827_.42.0256a28: 是色無色界諸智慧也。何以説下中上第三 T1827_.42.0256a29: 釋三教差別又三。謂問釋結。初即問也。釋 T1827_.42.0256b01: 中爲二。一明利益少多。二辨報有三品。利 T1827_.42.0256b02: 益就現在果報約未來。亦得利益據前人。果 T1827_.42.0256b03: 報屬自己。布施者少利益者。施於珍財濟彼 T1827_.42.0256b04: 窮乏。正可令行者現有名聲爲人所敬。故名 T1827_.42.0256b05: 小利。若望前人者。但施衣食施其外命亦是 T1827_.42.0256b06: 少利益。戒能防於七枝。又使内結羸弱。若望 T1827_.42.0256b07: 前人則布施無此益。故云中利。智慧能斷於 T1827_.42.0256b08: 疑心及除結使。若望前人通利群品。生他慧 T1827_.42.0256b09: 解名爲上利。施報少者。布施果報能衣食自 T1827_.42.0256b10: 然受諸欲樂。而未離三塗。如龍金翅鳥等。戒 T1827_.42.0256b11: 能防諸惡離於三塗得人天報。故名爲中。智 T1827_.42.0256b12: 慧多聞修禪棄結得色無色天。又能捨凡成 T1827_.42.0256b13: 聖。是故爲上。是故下第三結也。外曰布施下 T1827_.42.0256b14: 第二明三法垢淨。所以明垢淨者凡有二義。 T1827_.42.0256b15: 一者以三法配三人其言未盡。然此三法一 T1827_.42.0256b16: 一並通三人。今欲簡之故論垢淨。二者欲明 T1827_.42.0256b17: 捨福故辨淨不淨。淨不須捨不淨須捨。又提 T1827_.42.0256b18: 婆論本但明不淨三法。爲成捨福。罪則内外 T1827_.42.0256b19: 同見其過。不須彰之。福過難明。故須叙其過 T1827_.42.0256b20: 然後方明其捨。如天親三法並明垢淨者。欲 T1827_.42.0256b21: 怜愍末世衆生令善巧修福等。是一施。無方 T1827_.42.0256b22: 便行則墮不淨。有方便行便成清淨故也。又 T1827_.42.0256b23: 開垢淨者。欲示五乘根性。自有樂求人天而 T1827_.42.0256b24: 行布施則説不淨施。求三乘行施明於淨施。 T1827_.42.0256b25: 餘二亦爾。外曰已下第二明三種淨不淨即 T1827_.42.0256b26: 三。外人今問有二意。一明若施是下智。佛行 T1827_.42.0256b27: 施時便應是下。二者若佛行施非下智人。則 T1827_.42.0256b28: 違前宗下智人教布施。後是違言負。前是違 T1827_.42.0256b29: 理負。内曰下開施垢淨答於二難。不淨行施 T1827_.42.0256c01: 是下智人故不違言。清淨布施上人所行故 T1827_.42.0256c02: 不違理。但上總相説故言布施教下智人。外 T1827_.42.0256c03: 曰何等名不淨施者。前雖雙標未出其事。故 T1827_.42.0256c04: 今問之。内曰下答中有二。初是法説。如市易 T1827_.42.0256c05: 故謂譬説也。智度論中明四種檀。一淨不淨。 T1827_.42.0256c06: 二世出世。三聖所秤譽所不秤譽。四有魔檀 T1827_.42.0256c07: 佛檀。施既有四。戒智例然。今但説淨不淨者。 T1827_.42.0256c08: 彼是廣説。此是略説。又雖有四攝在二中。淨 T1827_.42.0256c09: 出世聖所秤譽佛檀此四攝在淨中。餘四攝 T1827_.42.0256c10: 不淨中。故但明二也。今云爲報是不淨者通 T1827_.42.0256c11: 而言之。一切心有所希求悉名爲報施。今此 T1827_.42.0256c12: 中略説。爲今世後世二種果報名爲不淨。外 T1827_.42.0256c13: 曰何等名淨施下外道意局。唯言前施是淨 T1827_.42.0256c14: 不知更有不淨施。是故問也。内曰下出於淨 T1827_.42.0256c15: 施。愛敬利益他故者。此明但爲利他故也。田 T1827_.42.0256c16: 有三。一悲二敬三亦悲亦敬。如施苦惱衆生 T1827_.42.0256c17: 爲悲田。施聖人等名敬田。施老病父母亦敬 T1827_.42.0256c18: 亦悲。老病故爲悲。父母故爲敬。不求今世後 T1827_.42.0256c19: 世者。前明利他此辨不自爲己。問衆菩薩上 T1827_.42.0256c20: 人云何異。答如普賢等爲菩薩。初發心行施 T1827_.42.0256c21: 是上人。問菩薩行淨施有何利耶。答能以一 T1827_.42.0256c22: 粒白米淨心布施勝十萬黄金。則四智皆圓 T1827_.42.0256c23: 五百便度。問此是何言。答大品云。雖有所施 T1827_.42.0256c24: 實無所與。實無所與故不著有。雖有所施故 T1827_.42.0256c25: 不染無。不著有則度三百由旬。不染無則度 T1827_.42.0256c26: 二百。又不著有則波若。不染無是方便。任運 T1827_.42.0256c27: 如此是自然慧。不復須師謂無師智。故具四 T1827_.42.0256c28: 智。便是佛也。既爲佛行施復是大悲。故行一 T1827_.42.0256c29: 布施萬行圓足。問經中何故簡福田及不簡 T1827_.42.0257a01: 耶。答明簡不簡各有其意。言不簡者。就己 T1827_.42.0257a02: 心知實相平等。又欲等以樂法與前人故。所 T1827_.42.0257a03: 言簡者。域心雖等爲欲將勵前人令持戒勿 T1827_.42.0257a04: 犯。外曰持戒下第二次辨戒淨不淨。亦如二 T1827_.42.0257a05: 意如施中説。内曰下明戒淨不淨還答二問。 T1827_.42.0257a06: 亦如上説。外曰下偏問不淨。内曰下答於不 T1827_.42.0257a07: 淨。初正答。如覆相者此引難陀覆相事來證。 T1827_.42.0257a08: 内有求樂外現清白名爲覆相。注爲二。前釋 T1827_.42.0257a09: 求樂報。次釋覆相。施中以今後爲二報。戒中 T1827_.42.0257a10: 以人天爲二報。一者互現。二明持戒多現若 T1827_.42.0257a11: 後樂。就現在彰報不顯。故就未來説。二釋覆 T1827_.42.0257a12: 相中前正釋。次引難陀事證。淨飯王見千羅 T1827_.42.0257a13: 漢形不端正云如鳥集紫金山。後度難陀等 T1827_.42.0257a14: 竟云如鳳集須彌頂。難陀短佛二指。昔在家 T1827_.42.0257a15: 爲婦莊嚴。佛與阿難乞食至其門。即出看佛。 T1827_.42.0257a16: 佛授鉢與之。將鉢取飯。婦語云。汝送鉢疾歸。 T1827_.42.0257a17: 授佛佛不取。次授阿難亦不取。遂至祇洹。佛 T1827_.42.0257a18: 遣剃頭師剃難陀頭。難陀弩惓不肯受剃。云 T1827_.42.0257a19: 汝何不剃一切人頭。後佛遂逼之出家。乃至 T1827_.42.0257a20: 周歴天宮地獄。因求天女故一心持戒。佛見 T1827_.42.0257a21: 其道縁應熟語阿難云。我化不得。汝與其同 T1827_.42.0257a22: 類。宜可化之。法師云。此阿難陀事出出曜經。 T1827_.42.0257a23: 是故阿難説此二偈。偈爲三。半行譬説。一行 T1827_.42.0257a24: 合譬。合譬之中半行總合。次半行別合。第三 T1827_.42.0257a25: 半行呵責。難陀聞之遂迴心爲道持戒得於 T1827_.42.0257a26: 三果。佛更爲説法仍證羅漢。外曰何等名淨 T1827_.42.0257a27: 持戒次問淨戒。内曰答淨戒也。一切善法戒 T1827_.42.0257a28: 爲根本者。戒如大地爲衆善之根。地持云。如 T1827_.42.0257a29: 來三十二大人相由持戒得。若不持戒尚不得 T1827_.42.0257b01: 下賤人身。況大人相。則心不悔者。犯戒違道 T1827_.42.0257b02: 則心生熱悔。持戒之人則無此過。悔故生憂。 T1827_.42.0257b03: 無悔便喜。喜心内發則樂遍五識。故云即心 T1827_.42.0257b04: 樂。既無苦縁心便靜一。故云得一心。在心既 T1827_.42.0257b05: 一實智便生。實智内生便不樂世間。故云得 T1827_.42.0257b06: 厭。既厭有爲怖須永息。故云離欲。有欲即縛。 T1827_.42.0257b07: 無便解脱。未得解脱則受生死苦。既得解脱 T1827_.42.0257b08: 苦果永亡。故得涅槃樂。此文有因有果。初明 T1827_.42.0257b09: 持戒。從得一心下 明因戒發定。一心則生實 T1827_.42.0257b10: 智明因定發智。此則三學次第明於因也。從 T1827_.42.0257b11: 離欲得解脱前明三因。今明二果。解脱謂有 T1827_.42.0257b12: 爲解脱果。涅槃謂無爲解脱果。瞿沙人云。生 T1827_.42.0257b13: 實智既是見地。厭是離地。解脱是無學地。陰 T1827_.42.0257b14: 不生是涅槃。問此中明何等三學及二涅槃。 T1827_.42.0257b15: 答對世間不淨持戒。總明出世三乘淨戒也。 T1827_.42.0257b16: 餘二亦然。問厭與離欲何異。答厭爲伏道。離 T1827_.42.0257b17: 欲爲斷道。解脱爲證道也。故持一淨戒則三 T1827_.42.0257b18: 行圓二果滿也。外曰若智上者第三論智垢 T1827_.42.0257b19: 淨。外人聞前智配上人。理不可咎故不難之。 T1827_.42.0257b20: 但引取上智以配彼師。問前列三師二天。何 T1827_.42.0257b21: 不配之而指二外道耶。答爲欲譏呵論主。佛 T1827_.42.0257b22: 未成道就此二人受學。涅槃經云。從阿羅羅 T1827_.42.0257b23: 學無想定。從欝頭蘭弗學非想定。此之二人 T1827_.42.0257b24: 既是佛師。應上智故以此譏内。注中云外道 T1827_.42.0257b25: 者蓋是天親之言。非彼自説也。内曰下亦開 T1827_.42.0257b26: 淨不淨。如文。餘並可解。外曰何等名不淨智 T1827_.42.0257b27: 下問不淨智。内曰爲世界繋縛故者爲二。前 T1827_.42.0257b28: 法次譬。阿羅羅修無想定生無想天。爲色界 T1827_.42.0257b29: 繋縛。欝頭藍弗修非想定生非想天。爲無色 T1827_.42.0257c01: 界繋縛。如怨來親者譬説也。此智誘人至 T1827_.42.0257c02: 上界如親。後還墮落故是怨詐親。阿羅羅生 T1827_.42.0257c03: 無想天定壽五百劫。壽將盡時起於邪見便 T1827_.42.0257c04: 墮地獄。欝頭藍弗非想報盡受飛狸身亦入 T1827_.42.0257c05: 地獄。問施戒皆明淨不淨。智中何不明淨智 T1827_.42.0257c06: 耶。答去下空無相慧文近故此中不説也。外 T1827_.42.0257c07: 曰但是智能増長生死。作此問者。上來辨過 T1827_.42.0257c08: 不同。明不淨施戒但言爲求報故名爲不淨。 T1827_.42.0257c09: 説智之咎乃言増長生死。以辨過有異故致 T1827_.42.0257c10: 斯問。施戒亦爾耶者。問此施戒感報亦同智 T1827_.42.0257c11: 増長生死耶。内曰取福捨惡是行法者論主 T1827_.42.0257c12: 總答。明取一切福捨一切惡同是行生死法 T1827_.42.0257c13: 義無異也。又智是勝法尚行生死。施行戒故 T1827_.42.0257c14: 自爾也。有所得人行善乃是増長生死法。一 T1827_.42.0257c15: 何可傷。注中釋偈本四字即爲四別。初釋福 T1827_.42.0257c16: 字。前標福名爲報。次問答料簡。問云。若福 T1827_.42.0257c17: 名報。偈本中何故但説福。答云。福是名因福 T1827_.42.0257c18: 報名果。此定因果兩義。或説因爲果或説果 T1827_.42.0257c19: 爲因。汎明衆義受名不同也。此中説因爲果 T1827_.42.0257c20: 者。福受報名凡有二義。一爲捨罪。二爲捨福。 T1827_.42.0257c21: 爲捨罪者。福以富饒爲義。行於善因得富饒 T1827_.42.0257c22: 果。罪以摧折爲義。行於惡因得摧折果。行者 T1827_.42.0257c23: 聞此故捨惡修福。爲成捨福者。福報滅時生 T1827_.42.0257c24: 於大苦。故須捨福。爲成兩捨故因受果名也。 T1827_.42.0257c25: 食金譬因中説果。見書譬果中説因也。取名 T1827_.42.0257c26: 著者釋偈本取字。惡前已説釋偈本惡字。行 T1827_.42.0257c27: 名下釋偈本行字。不釋捨者後倶捨中自明 T1827_.42.0257c28: 之也。外曰何等是不行法下第三正明捨福。 T1827_.42.0257c29: 捨福三章前二已竟。今正明捨福。此中有二。 T1827_.42.0258a01: 初總問。第二福不應捨已下別爲六難。問意 T1827_.42.0258a02: 若取一切福捨一切惡皆是行生死者。何等 T1827_.42.0258a03: 是不行耶。内曰倶捨者。以有取捨故行生死。 T1827_.42.0258a04: 若能倶捨便不行也。不言罪福但稱倶者。横 T1827_.42.0258a05: 捨萬法竪捨四句。問但應捨福。上已明捨罪。 T1827_.42.0258a06: 何故稱倶。答外問不行。罪福倶行生死故答 T1827_.42.0258a07: 倶也。外曰福不應捨。從此已下第二上明依 T1827_.42.0258a08: 福捨罪外有六種難之。今標倶捨亦有六難。 T1827_.42.0258a09: 六難者。一福果妙。二不説所以。三佛令於福 T1827_.42.0258a10: 莫畏。四相違。五常福。六本不應作。以有六事 T1827_.42.0258a11: 不應捨福。問上六難與今何異。答上就言難。 T1827_.42.0258a12: 今就理難。就言難者。依福捨罪内外理同。但 T1827_.42.0258a13: 言不巧故招六過。今就理難者。内明捨福外 T1827_.42.0258a14: 明不捨。以違彼道理故興六難。此初二難。一 T1827_.42.0258a15: 明罪報是苦麁可得言捨。福果樂妙故不應 T1827_.42.0258a16: 捨。二罪有過患則有可捨因縁。福果無患無 T1827_.42.0258a17: 可捨因縁。因縁者所以也。一難在注文。内 T1827_.42.0258a18: 曰福滅時苦答二難也。福滅大苦何得稱妙。 T1827_.42.0258a19: 以其滅生苦即是可捨因縁。亦得以滅故非 T1827_.42.0258a20: 妙。有苦故可捨。注云助道應行者答第三難。 T1827_.42.0258a21: 彼既引經。今會通之。答福有助道之功故 T1827_.42.0258a22: 勸使行之耳。外曰福罪相違故。此第四作相 T1827_.42.0258a23: 違難。此中相違凡有三對。一罪福二生滅三 T1827_.42.0258a24: 苦樂。外以罪福相對用生滅苦樂掎角爲難。 T1827_.42.0258a25: 既罪福相違。生滅苦樂亦應相違。若福滅苦 T1827_.42.0258a26: 應罪生樂。若罪生苦應福滅樂也。内曰罪生 T1827_.42.0258a27: 住苦。此答二意。一者成倶捨義。前偈明福 T1827_.42.0258a28: 滅苦。今明罪住苦。二倶是苦宜並捨之。二 T1827_.42.0258a29: 答外相違難。罪住既苦福住便樂。福滅既苦 T1827_.42.0258b01: 罪滅便樂。即是相違。注釋二意即二釋。初如 T1827_.42.0258b02: 文。汝言罪福下答上相違難。然福自有生滅 T1827_.42.0258b03: 苦樂。罪亦如是。汝云何以福家之滅對罪家 T1827_.42.0258b04: 之生。外曰常福下第五明福常故不應捨。前 T1827_.42.0258b05: 問次答。問意云。汝福有二義。一滅二苦。是故 T1827_.42.0258b06: 應捨。我明福常無滅無苦不應捨。自上已來 T1827_.42.0258b07: 就内難内。今此一義以外難内。由來云。凡夫 T1827_.42.0258b08: 迴向三有福有所得故須捨。爲求常住佛果 T1827_.42.0258b09: 而修福此不應捨。然有所得常猶同外義。注 T1827_.42.0258b10: 云作馬祀者。衆生初起禀於妙氣得妙四大 T1827_.42.0258b11: 則生常天。若禀麁氣得麁四大則生人中。爲 T1827_.42.0258b12: 求常天故修馬祀。取一白馬放之百日。或云 T1827_.42.0258b13: 三年。尋其足迹以布黄金用施一切。然後取 T1827_.42.0258b14: 馬殺之。當殺馬時唱言。婆藪殺汝。馬因祀殺 T1827_.42.0258b15: 亦得生天。眞諦三藏云。四韋陀中有馬祀法。 T1827_.42.0258b16: 智度論亦云。六十四能中祀天。即是一能。作 T1827_.42.0258b17: 祀法者。竪一柱高十七肘有三丈四尺。案蘭 T1827_.42.0258b18: 篸以種種物而莊嚴之。取一白馬繋著此柱。 T1827_.42.0258b19: 諸婆羅門在邊燃火誦呪散華香著火中。取 T1827_.42.0258b20: 草縛馬腹火邊炙。莫令毛燋。馬遂死之呪力 T1827_.42.0258b21: 既成。謂馬死無罪。馬既死即剥併出肉骨盡。 T1827_.42.0258b22: 頭尾宛然無異。與金銀寶物置馬皮裹縫之。 T1827_.42.0258b23: 諸婆羅門更燃火誦呪。呪事亦成馬則起走。 T1827_.42.0258b24: 少時還躄地。齊馬行處作方蘭堺城。以諸寶 T1827_.42.0258b25: 物布置城内令遍滿。又取馬腹内寶物悉用 T1827_.42.0258b26: 置中。作大功徳布施一切。婆羅門云。若一兩 T1827_.42.0258b27: 過作生天猶退。若能滿三過作永不復退。故 T1827_.42.0258b28: 名爲常。福報常生處常者。上明度衰老辨所 T1827_.42.0258b29: 離。今明所得。福報常據正報。生處常據依報。 T1827_.42.0258c01: 内曰下有七破。一二相破。二苦樂破。三以因 T1827_.42.0258c02: 徴果破。四變異破。五無常破。六擧況破。七徴 T1827_.42.0258c03: 經破。二相破者。外雖言是常理實是無常。故 T1827_.42.0258c04: 還有滅苦二相。故還用前文破之。又所以還 T1827_.42.0258c05: 作二相破者。汝之常天不出無想非想。彼二 T1827_.42.0258c06: 仙人尚非是常。況復餘耶。故還作二相破也。 T1827_.42.0258c07: 又修因之時有苦樂二相。如放馬三年爲樂。 T1827_.42.0258c08: 後殺之則苦。因既苦樂。在果亦然。復次有福 T1827_.42.0258c09: 報下第二就苦樂破。福非但滅時方苦。未滅 T1827_.42.0258c10: 之時亦已是苦也。成實論云。外道説。三祠故 T1827_.42.0258c11: 得生處常。外經又云。外道帝釋作百祠亦得 T1827_.42.0258c12: 退落。又汝經梵天作祠持戒功徳。故知無常。 T1827_.42.0258c13: 若是常者。何用修因。又汝言下第三以因徴 T1827_.42.0258c14: 果破。馬祠之因或三年百日。因既有量果亦 T1827_.42.0258c15: 然也。若因無常果是常者。有語無義。故云但 T1827_.42.0258c16: 也。成實論又破云。三界因皆有量。故知無常。 T1827_.42.0258c17: 復次下第四變異破。天若是常應無嗔喜。今 T1827_.42.0258c18: 嗔喜變異。故知非常。涅槃云。自在天嗔衆生 T1827_.42.0258c19: 苦惱。自在天喜衆生安樂。智度論引自在韋 T1827_.42.0258c20: 紐鳩摩羅伽云。愛之令所願皆得。惡之令七 T1827_.42.0258c21: 世皆滅。成實論又云。聞汝梵天有惡欲。惡欲 T1827_.42.0258c22: 必有嗔等煩惱。故知非常。又汝馬祀下第五 T1827_.42.0258c23: 無自性破。由時節及馬布施等既縁合而有。 T1827_.42.0258c24: 必縁離則無。故知非常。復次下第六擧況破。 T1827_.42.0258c25: 不殺行施尚應須捨。況殺馬布施而不捨耶。 T1827_.42.0258c26: 復次下第七徴經破。金七十論出四皮陀中 T1827_.42.0258c27: 惡事。如韋陀中説。作馬祠法汝父母及眷屬 T1827_.42.0258c28: 悉皆隨喜。汝捨此身必生天上。彼偈云。盡殺 T1827_.42.0258c29: 六百獸。少三不具足。則不得生天。爲戲等五 T1827_.42.0259a01: 事。若人説妄語。諸天仙人説此爲非罪。此實 T1827_.42.0259a02: 是罪。皮陀經説爲非罪。故伽毘羅論自呵之 T1827_.42.0259a03: 也。問馬祠是僧佉義不。答非也。僧佉立世性 T1827_.42.0259a04: 是根本而破馬祠法。故云僧佉説馬祠法不 T1827_.42.0259a05: 淨無常也。外曰下第六難。明作故不應捨。外 T1827_.42.0259a06: 難云。若必捨者初不應作。若作初不應捨。如 T1827_.42.0259a07: 涅槃經呵責童子取菓還棄。内曰下有三種 T1827_.42.0259a08: 人。一不捨不作。如菩薩正觀。二作不捨。謂 T1827_.42.0259a09: 無聞非法衆生。以人天善根而成熟之未堪 T1827_.42.0259a10: 捨也。三亦作亦捨。爲捨罪故須作。爲入道故 T1827_.42.0259a11: 宜捨。注中浣衣喩捨罪。淨喩修福。染喩受涅 T1827_.42.0259a12: 槃道。外曰捨福依何等。自上已來明捨罪福 T1827_.42.0259a13: 二章竟。今第三次明能捨空無相慧。外道情 T1827_.42.0259a14: 近。謂罪外有福故依福捨罪。福外更無妙可 T1827_.42.0259a15: 依故不應捨福。内曰無相最上答外人問。明 T1827_.42.0259a16: 依無相以捨於福。問有空無相無願。何故不 T1827_.42.0259a17: 列初後偏引無相。答此無相是無依無得不 T1827_.42.0259a18: 住不著之異名。正爲外道心多取相故偏説 T1827_.42.0259a19: 無相。此無相是總三空名也。又依智度論。見 T1827_.42.0259a20: 多者説空。愛多者説無作。愛見等者爲説無 T1827_.42.0259a21: 相。外道具足愛見。是故今明於無相。最上者 T1827_.42.0259a22: 略有三品。作罪墮三惡道名爲下品。修善生 T1827_.42.0259a23: 三善道名爲中品。無相智慧出於六趣故名 T1827_.42.0259a24: 最上也。今略釋三門要義前明來意。問何故 T1827_.42.0259a25: 説三空門耶。答小乘人云。道理有三。如諦唯 T1827_.42.0259a26: 有四。開四以爲十六觀。十六諦理名十六行。 T1827_.42.0259a27: 攝十六行以爲三空。大乘明義此無定也。今 T1827_.42.0259a28: 略明四種。一明展轉破病。爲破有病是以説 T1827_.42.0259a29: 空。破取空相故説無相。於無相中起心造作 T1827_.42.0259b01: 故説無作。又空門破有。無相門破空。此明 T1827_.42.0259b02: 非空非有中道之法。觀中道者名爲正觀。次 T1827_.42.0259b03: 説無作者。前二雖泯空有之境。今次息於能 T1827_.42.0259b04: 觀之心。此三門明非空非有不縁不觀。明義 T1827_.42.0259b05: 既足。故但説於三。又智度論云。爲好實者説 T1827_.42.0259b06: 空。空最實故。爲好寂靜者説無相。以涅槃最 T1827_.42.0259b07: 寂靜故。爲好遠離者説無作。以遠離無所求 T1827_.42.0259b08: 作故。又爲見多者説空。愛多者説無作。愛 T1827_.42.0259b09: 見等者説無相。問若爾治惑有少多耶。答約 T1827_.42.0259b10: 小乘義。攝十六行以爲三門。攝行既有少多。 T1827_.42.0259b11: 治惑亦有少多。今明。爲治見人説於空門。則 T1827_.42.0259b12: 破見多人一切煩惱。乃至爲治愛見等人説於 T1827_.42.0259b13: 無相。亦破此人一切煩惱。故治惑無多少也。 T1827_.42.0259b14: 依地持論説三門者。彼明法唯有二。一者有 T1827_.42.0259b15: 二者無。所言有者。謂有爲及無爲也。所言無 T1827_.42.0259b16: 者。謂我我所也。於有爲厭離名爲無願。於無 T1827_.42.0259b17: 爲欣樂名爲無相。觀有爲無爲皆空故名空。 T1827_.42.0259b18: 又經云。爲治婆羅門三諦故説三門。外道自 T1827_.42.0259b19: 稱言。是婆羅門修行梵行而殺生祀天。謂是 T1827_.42.0259b20: 實義。佛言。不害一切生命名眞婆羅門。即是 T1827_.42.0259b21: 空解脱門。二者外道爲天女色修行梵行令 T1827_.42.0259b22: 有所得。佛言。不應爲天女色而修梵行。我非 T1827_.42.0259b23: 彼所有彼非我所有。即是説無作解脱門。三 T1827_.42.0259b24: 者外道貪著諸見謂。言諸因集皆是有法。佛 T1827_.42.0259b25: 言。一切法集即是滅相。名無相解脱門。問云 T1827_.42.0259b26: 何名三昧。答依小乘。五陰法體無我我所故 T1827_.42.0259b27: 名爲空。觀空之智相應靜定離亂調直故名 T1827_.42.0259b28: 三昧。從境受名。無有十相故名無相。觀無相 T1827_.42.0259b29: 智相應靜定離亂調直故名三昧。亦從境立 T1827_.42.0259c01: 名。於三有因果更不願求故名無願。觀無願 T1827_.42.0259c02: 智相應靜定離亂調直名爲三昧。亦從境立 T1827_.42.0259c03: 名。成論師二釋。一云。明慧自體凝寂故名三 T1827_.42.0259c04: 昧。二云。從三昧生眞慧。果中説因故名三昧。 T1827_.42.0259c05: 又言三解脱門者有二種義。一者當體立名。 T1827_.42.0259c06: 即此三昧離三種繋縛故名解脱。如空離有 T1827_.42.0259c07: 縛。無相離相縛。無作離作縛也。二者無餘涅 T1827_.42.0259c08: 槃名眞解脱。此三通至解脱。從果立名。而言 T1827_.42.0259c09: 門者。依前義。當體虚通稱之爲門。依後義。通 T1827_.42.0259c10: 至涅槃爲涅槃之門。問要由三門入涅槃耶。 T1827_.42.0259c11: 答小乘畢定備用於三。智度論云。一人不得 T1827_.42.0259c12: 從三門入。若知諸法本來無所有從空門入。 T1827_.42.0259c13: 若復言有此空則不名門。餘二亦爾。問單空 T1827_.42.0259c14: 重空云何異耶。答數人單空通因果通利鈍。 T1827_.42.0259c15: 重空但果但利根人。單空通漏無漏。重空但 T1827_.42.0259c16: 有漏。成論明重空亦通因果及以鈍利。問單 T1827_.42.0259c17: 空重空云何淺深。答依數人。重空唯不動人 T1827_.42.0259c18: 得故深。成論單空空境。重空空智。大乘單空 T1827_.42.0259c19: 破法淺。重空破法深。約人則名不定。利根人 T1827_.42.0259c20: 聞單空則悟。鈍人聞單空不悟。更須破空。則 T1827_.42.0259c21: 鈍根用於重空。問此三昧依何身起。何地攝。 T1827_.42.0259c22: 答依數人。初起在法界身。説身起故。終成色 T1827_.42.0259c23: 無色界身。依禪作故。大乘則通依。數人三三 T1827_.42.0259c24: 昧通漏無漏。若無漏在九地。六禪三無色。若 T1827_.42.0259c25: 有漏在十一地。加欲界及非想。又三解脱但 T1827_.42.0259c26: 無漏。三三昧通漏無漏。注前遂近釋最上。無 T1827_.42.0259c27: 相下第二次釋無相。又開三別。前釋無相。次 T1827_.42.0259c28: 明捨福。三明用無相意。就初又三。標釋結。初 T1827_.42.0259c29: 則標也。名一切相不憶念下第二釋無相也。 T1827_.42.0260a01: 然相本自無。由想念謂有。若能内無憶念則 T1827_.42.0260a02: 外相自無。故云一切相不憶念也。離一切受 T1827_.42.0260a03: 者。上明不取外相。今明内無愛著。過去未來 T1827_.42.0260a04: 現在心無所著者。前明於一世中不念外相 T1827_.42.0260a05: 内無愛著。今明於三世法亦不取外相内無 T1827_.42.0260a06: 愛著。一切法自性無故則無所依釋上也。所 T1827_.42.0260a07: 以不取外相者。以一切法自性無故。則無所 T1827_.42.0260a08: 依者。釋内無愛著也。是名無相總結也。以是 T1827_.42.0260a09: 方便故能捨福者。第二明用無相捨福。而稱 T1827_.42.0260a10: 方便者。巧用無相也。若拙用之。捨相而著無 T1827_.42.0260a11: 相。則無相還成相。今巧用無相。捨相不著無 T1827_.42.0260a12: 相。故名方便。何以故下第三釋用三解脱門 T1827_.42.0260a13: 意。所以必須用此三者。以此三是解脱之門 T1827_.42.0260a14: 故也。第一利者即是涅槃也 T1827_.42.0260a15: 百論疏卷上 T1827_.42.0260a16: T1827_.42.0260a17: T1827_.42.0260a18: T1827_.42.0260a19: T1827_.42.0260a20: T1827_.42.0260a21: 釋吉藏撰 T1827_.42.0260a22: 破神品第二 T1827_.42.0260a23: 破邪歸正論體之中凡有二門。自上已來明 T1827_.42.0260a24: 申佛漸捨教門明於顯正。此章已去今是第 T1827_.42.0260a25: 二次辨破邪門。上漸捨或二或三。言二者。初 T1827_.42.0260a26: 捨罪次捨福。言三者。一捨罪二捨福三辨能 T1827_.42.0260a27: 捨無相智慧。並是從淺至深以爲次第。今破 T1827_.42.0260a28: 邪門對上亦二亦三。言二者。一破神二破法。 T1827_.42.0260a29: 所言三者。一破神二破法三破空。具如前説。 T1827_.42.0260b01: 所以前破神者。大品經云。譬如我見攝六十 T1827_.42.0260b02: 二見。以有見故有愛。愛見故有業。業故有生 T1827_.42.0260b03: 老病死。則知神爲衆見之本。今欲伐其見本 T1827_.42.0260b04: 使柯條自傾故初破神矣。故下云如是捨我 T1827_.42.0260b05: 名得解脱。二者僧佉衞世蓋是外道之宗盛 T1827_.42.0260b06: 行天竺。僧佉經十萬偈。二十五諦爲宗。以神 T1827_.42.0260b07: 爲主諦。衞世師經亦十萬偈。用六諦爲宗。亦 T1827_.42.0260b08: 以神爲主諦。今破其主諦則餘法自崩。三者 T1827_.42.0260b09: 尋大小二乘觀門階漸。要先辨生空後得法 T1827_.42.0260b10: 空。今明破神即是生空。後除一異謂法空也。 T1827_.42.0260b11: 問何故先明生空次辨法空。答生空易得故 T1827_.42.0260b12: 淺。法空難成故深。所以然者。衆生五情取之 T1827_.42.0260b13: 不得。但是凡夫希望爲有。是故易破。諸法爲 T1827_.42.0260b14: 眼見耳聞即事爲有。此則難破。故法空爲深。 T1827_.42.0260b15: 然空無淺深。但約所空以爲階級。問何故次 T1827_.42.0260b16: 捨罪福明破神耶。答凡有五意。若就賓主而 T1827_.42.0260b17: 言。自上已來是提婆昇座明於二捨。外道論 T1827_.42.0260b18: 義難無不詶詶無不塞。兼外道反羅其弊。今 T1827_.42.0260b19: 第二外道昇座立於神法。而提婆論義疑無 T1827_.42.0260b20: 不摧通無不屈。故有一章來也。二者諸佛菩 T1827_.42.0260b21: 薩出世爲令衆生得於解脱。但衆生繋縛凡 T1827_.42.0260b22: 有二種。一者業縛二煩惱縛。上捨罪福解其 T1827_.42.0260b23: 業繋。今明破神除煩惱縛。煩惱之中身見爲 T1827_.42.0260b24: 本故前破神。三者爲成前捨義。外人云罪福 T1827_.42.0260b25: 是神之所作。神是能作罪福之人。既有能作 T1827_.42.0260b26: 之人。不應無有所作之法。故上捨罪福明無 T1827_.42.0260b27: 所作之法。今破神明無能作之人。人法既空。 T1827_.42.0260b28: 捨義方成。故有此品。四者因言次生。上品末 T1827_.42.0260b29: 云無相最上。外道不受斯言。故立有神法。今 T1827_.42.0260c01: 破彼計神則成前無相。故有此品。五者論主 T1827_.42.0260c02: 欲遍釋大小乘經破我明無我義故有此品。 T1827_.42.0260c03: 問此論正應釋大乘無我。云何亦釋小耶。答 T1827_.42.0260c04: 外道通障大小。今通破通申。但以大乘爲正 T1827_.42.0260c05: 也。但解神有内外二道。外道有四師。一者僧 T1827_.42.0260c06: 佉計神與覺一。二者衞世明神與覺異。三者 T1827_.42.0260c07: 勒沙婆計神覺亦一亦異。第四若提子計神 T1827_.42.0260c08: 覺非一非異。内道計神亦有四師。一莊嚴云。 T1827_.42.0260c09: 假神有體有用有名。二光宅云。神有名無體 T1827_.42.0260c10: 無用。三開善云。神有名有用而無有體。第四 T1827_.42.0260c11: 犢子計。有神體用而非即離所攝。故神在第 T1827_.42.0260c12: 五不可説藏中。問此間九流七略明有神不。 T1827_.42.0260c13: 答周孔老莊但明一世事亦不論神。故云義 T1827_.42.0260c14: 經丘而未曉。理渉耳而猶昏。問計神三性中 T1827_.42.0260c15: 屬何性耶。答數人云。身見是隱沒無記。以計 T1827_.42.0260c16: 有神不妨行於施戒故也。婆沙出佛陀提婆 T1827_.42.0260c17: 義云。神爲衆惑之本故但是不善。倶舍論云。 T1827_.42.0260c18: 我有二種。一生得我二邪執我。生得我者。含 T1827_.42.0260c19: 識之流皆有我心。生而即得名生得我。此我 T1827_.42.0260c20: 即是無記。若外道所計一異之我名爲不善。 T1827_.42.0260c21: 問我見何所縁。答毘婆闍婆提人無所縁。以 T1827_.42.0260c22: 無而見。有故無所縁。評家云。有所縁。謂縁五 T1827_.42.0260c23: 陰。縁五陰謂是我。如謂杭爲人。問二十身見 T1827_.42.0260c24: 幾是我見。幾是我所見。答五是身見。十五是 T1827_.42.0260c25: 我所見。如計色是我。色異我色屬我。我在色 T1827_.42.0260c26: 中。一陰皆四故云二十。依中論長行有一句。 T1827_.42.0260c27: 謂色在我中也。問但有二十身見。更有餘耶。 T1827_.42.0260c28: 答略説則一我見。依我我所分則成二見。三 T1827_.42.0260c29: 界分則三見。依地分則有九見。欲界地乃至 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 244 245 246 247 248 249 250 251 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