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阿毘達磨倶舍論指要鈔 (No. 2250_ 湛慧撰 ) in Vol. 63 934 935 936 937 938 939 940 941 942 943 944 945 946 947 948 949 [行番号:有/無] [返り点:無/有] [CITE]
T2250_.63.0936a01: 病者喩隨眠。寶解爲優
T2250_.63.0936a09: 謂所趣。諸見糺紛皆趣我故。此屬我見。趣 T2250_.63.0936a10: 或況。見趣況由執故。此屬諸見。與彼爲依。 T2250_.63.0936a11: 是作業五見作用。通障正慧。今擧別用
T2250_.63.0936a14: 歸倒處。六十二見所見所歸倒處故。云諸見 T2250_.63.0936a15: 趣。景云。諸見推求名有所趣名諸見趣
T2250_.63.0936a18: 非一故言諸見趣中。此非能所趣及況義等。 T2250_.63.0936a19: 攝論明十種分別中云。第九執著分別謂不 T2250_.63.0936a20: 如理作意類。薩迦見爲本。六十二見趣相
T2250_.63.0936a23: 際後際中際分別。謂我過去爲曾有耶。如 T2250_.63.0936a24: 等分別名執著分別。言見趣者是品類義
T2250_.63.0936a29: 便。或云法。式或云法門。或云安立。一行大 T2250_.63.0936b01: 日經疏云。此中種種趣者。梵云娜衍。 T2250_.63.0936b02: 亦名爲行。亦名爲道。下云大乘道等義同
T2250_.63.0936b07: 然依大乘亦有無言。瑜伽倫記五上云。汎 T2250_.63.0936b08: 論置記有二種。或有言説或無言説。有 T2250_.63.0936b09: 言説者。若汝*問此不應記。雖復有言以 T2250_.63.0936b10: 遮止故。名爲置記。或有默然。於理得勝。亦 T2250_.63.0936b11: 名置記。如婆秀羅默然不答。奢提羅事。瑜
T2250_.63.0936b20: T2250_.63.0936b21: T2250_.63.0936b22: T2250_.63.0936b23: T2250_.63.0936b24: 分別隨眠品第五之二
T2250_.63.0936c01: 法即一一極微。心心所一一刹那。皆有煩惱 T2250_.63.0936c02: 縁。若斷一一極微及刹那心心所上煩惱盡。 T2250_.63.0936c03: 皆得擇滅。今此約五部論據大段説也」
T2250_.63.0936c08: 要申述大致。光記此中略不細釋
T2250_.63.0936c11: 下立爲後章。寶解爲優以符正理及舊論
T2250_.63.0936c14: 定増明。*復依頌文廣顯宗趣。頌曰云云舊 T2250_.63.0936c15: 論意同
T2250_.63.0936c18: 況現在。若能如是觀色無常。則諸多聞聖弟 T2250_.63.0936c19: 子衆。於過去色勤修厭捨。於未來色勤斷 T2250_.63.0936c20: 欣求。現在色中勤厭離滅。下同此論。又言 T2250_.63.0936c21: 勤修厭捨者。光有二解。初解爲優。又惠暉 T2250_.63.0936c22: 云。過去色是定共別解脱戒。此有漏戒上有 T2250_.63.0936c23: 煩惱縁。勤修道厭捨。未來色是定・道二戒。
T2250_.63.0936c26: 引經文總言觀色無常。明知廣通諸色
T2250_.63.0936c29: 非業無間異熟果生。非當果生時異熟因現 T2250_.63.0937a01: 在。若過去法其體已無。則應無因有果生 T2250_.63.0937a02: 義。或應彼果畢竟不生。由此應知過去實 T2250_.63.0937a03: 有
T2250_.63.0937a08: 世最善可依
T2250_.63.0937a15: 世相不同三世有異
T2250_.63.0937a18: 曰。姫衆妾總名也。姫亦女官也。秩比二千 T2250_.63.0937a19: 石位次𡞹婦下。左傳。以媵秦穆姫。杜預曰。 T2250_.63.0937a20: 送女曰媵。媵送也寄也。公羊傳曰。媵者何。 T2250_.63.0937a21: 諸侯一國則二國媵之。以姪娣從釋名云。 T2250_.63.0937a22: 姪娣曰。媵。媵承也。事適他也。今三品 T2250_.63.0937a23: 曰姫五品曰媵是也
T2250_.63.0937a26: 今言論主評等。答。第三爲善實是婆沙評 T2250_.63.0937a27: 也。然其餘能破義言。此論主所立非如婆 T2250_.63.0937a28: 沙。是故今言論主評定。奚有巨害。又論主 T2250_.63.0937a29: 能破非全同婆沙説。是以顯宗破此文云。 T2250_.63.0937b01: 此四種説一切有中傳説。最初執法轉變 T2250_.63.0937b02: 故。應置在數論明中。今謂不然。非彼尊者 T2250_.63.0937b03: 説有爲法其體是常歴三世時法隱法顯。但 T2250_.63.0937b04: 説諸法行於世時體相雖同而性類異。 T2250_.63.0937b05: 此與尊者世友分同。何容判同數論外道。 T2250_.63.0937b06: 第二第四立世相雜。故此四中第三最善
T2250_.63.0937b12: 異。或復説異異。此四種薩婆多一種異分別 T2250_.63.0937b13: 者。彼説諸法隨世轉時分異非事異。如乳 T2250_.63.0937b14: 變爲酪捨味力饒益不捨色。如金銀器破 T2250_.63.0937b15: 已更作餘器捨形不捨色。法從未來至 T2250_.63.0937b16: 現在亦如是。當知此是轉變薩婆多。相異 T2250_.63.0937b17: 者。過去法與過去相合不離未來現在相。 T2250_.63.0937b18: 如人著一色非不著餘。彼亦如是。此説 T2250_.63.0937b19: 有過。若過去諸法不離未來現在相者。竟 T2250_.63.0937b20: 何所成亦成合義若爾者則世亂。如人著 T2250_.63.0937b21: 一色於一色愛著亦行亦成就於餘成就而 T2250_.63.0937b22: 不行。是故彼説世亂譬亦相違。分分異者。 T2250_.63.0937b23: 説諸法隨世轉時分分異非事異。此則不 T2250_.63.0937b24: 亂建立世。何以故。業別故。謂法未作業説 T2250_.63.0937b25: 未來。作業説現在。作業已説過去。彼異異 T2250_.63.0937b26: 者。彼説。諸法隨世轉時前後相對非事異 T2250_.63.0937b27: 亦非分異。如一女人亦名女亦名母。前後 T2250_.63.0937b28: 相*對故。謂觀女則知母。觀母則知女。此 T2250_.63.0937b29: 最亂建立世。彼説。過去世一刹那有三世。 T2250_.63.0937c01: 説言。觀前起相名未來。觀後起相名現
T2250_.63.0937c04: 大乘。瑜伽第六・第五十一卷破此四説。具 T2250_.63.0937c05: 如略纂及倫記釋
T2250_.63.0937c08: 顯有部正宗故顯言顯宗。意在於茲
T2250_.63.0937c17: 種子令當果生。種現在有。業是曾有。果當
T2250_.63.0937c22: 後刹那心相續起。即此相續後後刹那異異 T2250_.63.0937c23: 而生。名爲轉變。即此轉變於最後時有勝 T2250_.63.0937c24: 功能無間生果異餘轉變故名差別
T2250_.63.0937c27: 去能繋煩惱。未來煩惱所因隨眠現在有故。 T2250_.63.0937c28: 説有未來能繋煩惱。縁過去事煩惱隨眠 T2250_.63.0937c29: 現在有故。説去來所繋縛事
T2250_.63.0938a05: 何所用。所斷既簡已斷。永斷亦簡暫斷。謂 T2250_.63.0938a06: 於已斷中或有暫時不起。或有畢竟不起。 T2250_.63.0938a07: 其言永斷。此是畢竟不起者
T2250_.63.0938a10: 先舊師造略集毘婆沙。彼云。云何由少功 T2250_.63.0938a11: 徳力我等應度最大問流等
T2250_.63.0938a14: 之體故。五部外別立無漏法
T2250_.63.0938a22: 所斷善及無覆無記識。五法智品無漏色
T2250_.63.0938b04: 斷色聲爲境。非縁是苦所斷。法智品言通
T2250_.63.0938b08: 也。取重縁貪等即縁者唯縁有漏法也
T2250_.63.0938b11: 幷無漏心縁故成五
T2250_.63.0938b14: 法論。此約二諦體兼虚空非擇滅。言十 T2250_.63.0938b15: 識者。三界滅道各邪見等三爲六。三界修 T2250_.63.0938b16: 部空無我觀爲三成九。無漏識欲界法忍 T2250_.63.0938b17: 智上二界類忍智爲十也。此總論無漏不 T2250_.63.0938b18: 簡有爲無爲。麟云。問。苦集遍行既縁五 T2250_.63.0938b19: 部。何縁滅道但爲三識縁。答。縁五部 T2250_.63.0938b20: 者。謂所斷非縁滅道無漏之體。如前所明。 T2250_.63.0938b21: 唯滅道下六種隨眠縁無漏故
T2250_.63.0938b24: 下是問。寶解云。如是了*智至略示方隅自 T2250_.63.0938b25: 下正明繋事隨眠多少也。今謂。寶解爲正 T2250_.63.0938b26: 若今更細拆文。如是了*智至所縁境已結。 T2250_.63.0938b27: 含應思至隨眠隨増引若別等下明恐廣 T2250_.63.0938b28: 示略。光解不順文勢。可*智
T2250_.63.0938c06: 明矣
T2250_.63.0938c09: 説無漏如炎石。足不隨住故無隨増
T2250_.63.0938c12: 識耳。唯無色界更加二部。即於單縁識上 T2250_.63.0938c13: 隨増數外加不遍隨眠。即苦集下貪慢等 T2250_.63.0938c14: 是。以縁苦集下遍行隨眠是重縁識。此貪 T2250_.63.0938c15: 慢等縁遍行起故盡取之。唯除滅下。無隨 T2250_.63.0938c16: 増義故。問。所以唯立三重即止者何。答。 T2250_.63.0938c17: 但此三重攝法即盡。且如樂隨増。但色界惑 T2250_.63.0938c18: 盡樂不通無色。單縁識増雖通無識二部 T2250_.63.0938c19: 及苦集遍行不攝非遍。更辨重縁方攝非 T2250_.63.0938c20: 遍行盡。故唯三重已得周備。若更辨者與 T2250_.63.0938c21: 前無殊
T2250_.63.0938c24: 破此釋云。非是十二支中無明本也。十*二 T2250_.63.0938c25: 支中無明通用諸煩惱總爲體故。正理論
T2250_.63.0939a04: 道想
T2250_.63.0939a07: 釋隨。初一總後二別。第二約得。第三約
T2250_.63.0939a10: 多釋。與此不同。如正理中種種異説。今 T2250_.63.0939a11: 謂。若准正理如寶師釋。然光師解非全無 T2250_.63.0939a12: 理。何者行相難知故名微細。睡眠行相亦不 T2250_.63.0939a13: 易知。是則微細正釋眠義。隨増隨逐隨縛 T2250_.63.0939a14: 三義文白顯故
T2250_.63.0939a17: 流派義。禁持義。𩲐惑義。醉亂義。是漏義。謂 T2250_.63.0939a18: 留住義者。唯令有情留住欲色無色。流派義 T2250_.63.0939a19: 者。如泉出水乳房出乳。如是有情從六處 T2250_.63.0939a20: 門諸漏流派。聲論者説阿薩臘縛者。薩臘縛 T2250_.63.0939a21: 是派義。阿是分齊義。阿言顯此乃至彼義。如 T2250_.63.0939a22: 是煩惱流轉有情乃至有煩故名爲漏。又 T2250_.63.0939a23: 云。問。何故名暴流。是何義。答。漂激義。騰住 T2250_.63.0939a24: 義。墜溺是暴流義。漂激義者。謂諸煩惱等漂 T2250_.63.0939a25: 激有情令於諸界趣生生死流轉。尊者妙 T2250_.63.0939a26: 音亦説是説。雖久生而爲暴流之所漂溺 T2250_.63.0939a27: 退善品故。和合義是軛義。謂諸有情爲四 T2250_.63.0939a28: 暴流所漂溺已。復爲四軛和合繋礙。便能 T2250_.63.0939a29: 荷擔生死重苦。如牽捶牛置之轅軛勒 T2250_.63.0939b01: 以鞦鞅能挽重載故。問。何故名取。答。以 T2250_.63.0939b02: 三事故説名爲取。一執持故。二收採故。三 T2250_.63.0939b03: 選擇故 T2250_.63.0939b04: T2250_.63.0939b05: T2250_.63.0939b06: T2250_.63.0939b07: 一 T2250_.63.0939b08: T2250_.63.0939b09: 分別隨眠品第五之三
T2250_.63.0939b12: 説。已説纒名爲漏等及一百八煩惱也
T2250_.63.0939b15: 謂請天中有蘇陀味勝阿素洛。阿素洛宮 T2250_.63.0939b16: 有端正女勝彼諸天。天自慳味嫉他美女。 T2250_.63.0939b17: 非天慳女嫉他美味。是故由嫉・慳結數興 T2250_.63.0939b18: 戰鬪
T2250_.63.0939b21: 暹者。故偏立爲順下分結。謂初二結猶如獄 T2250_.63.0939b22: 卒。後之三結如防暹者。如有罪人。禁在牢 T2250_.63.0939b23: 獄。有二獄卒恒守御之不令輒出。復 T2250_.63.0939b24: 有三人常爲防暹。彼人設以親友財力傷 T2250_.63.0939b25: 害獄卒走出遠去。三防暹者還執將來閉置 T2250_.63.0939b26: 牢獄。此中牢獄即喩欲界。罪人即喩愚夫異 T2250_.63.0939b27: 生。二獄卒者喩初二結。三防暹人喩後三
T2250_.63.0939c01: 惠暉云。設以六行斷欲惑盡上生有頂。名 T2250_.63.0939c02: 下有情。由身見等三爲障爲因還生下界。 T2250_.63.0939c03: 若爾六行斷欲界貪等及身見等三皆斷。如 T2250_.63.0939c04: 何論言由三復還生。答。有二説。一由有 T2250_.63.0939c05: 頂身見等三爲縁引生下界身見等故。前文 T2250_.63.0939c06: 言有頂地煩惱爲煩惱根。二由不斷欲界 T2250_.63.0939c07: 身見等體但斷其得故。身見等更生。麟云。 T2250_.63.0939c08: 以此三惑非凡斷故
T2250_.63.0939c11: 喩況。下言趣解脱等是法説也
T2250_.63.0939c14: 則不無差別。以能所隨各不同故言此餘 T2250_.63.0939c15: 者明通二惑。此謂本惑。餘謂隨惑。是相違 T2250_.63.0939c16: 釋也。光意不爾。頌所牒標隨煩惱者。雖知 T2250_.63.0939c17: 名通本惑如纒。今正所目唯在隨惑。然 T2250_.63.0939c18: 長行初擧本惑者。此是將釋隨惑先解本 T2250_.63.0939c19: 惑也。非意在本惑也。言此餘者謂此之 T2250_.63.0939c20: 惑也。非意在本惑也。言此餘者謂此之 T2250_.63.0939c21: 餘。非此與餘。圓暉依順光記。是故唯擧 T2250_.63.0939c22: 隨惑不擧本惑。以就論正意故也。麟師 T2250_.63.0939c23: 用寶疏意。然分論文以爲前後兩説。且謂 T2250_.63.0939c24: 前説取此兼餘。今謂。此皆非論疏意。此段 T2250_.63.0939c25: 論文但是前後分別本隨二惑。非立界解。 T2250_.63.0939c26: 又前唯釋此後但釋餘。前後各一。何處兼 T2250_.63.0939c27: 餘。頌疏本據光記。麟師以寶疏意爲釋。 T2250_.63.0939c28: 猶如鑿枘不合。上諸解中光釋爲正。以順 T2250_.63.0939c29: 舊論及正理・顯宗故。舊論此段頌前及偈 T2250_.63.0939c30: 長行問答小分惑義。小分惑名不通本惑。 T2250_.63.0940a01: 彼云。如此隨眠義於前已釋。小分惑今當 T2250_.63.0940a02: 説。是大分惑應説名煩惱能染汚心。小 T2250_.63.0940a03: 分惑亦爾。何者爲小分惑。偈曰。餘染汚心 T2250_.63.0940a04: 法説名爲行陰。於煩惱小分説彼非煩惱。 T2250_.63.0940a05: 釋曰。有染汚餘法異大煩惱。是行陰所攝。是 T2250_.63.0940a06: 心應法説名小分惑。非是大惑。是彼於麁
T2250_.63.0940a09: 煩惱。不同此論。此以隨煩惱名正目隨 T2250_.63.0940a10: 惑之故也。彼云。論曰。能爲擾亂故名煩 T2250_.63.0940a11: 惱。隨諸煩惱轉得隨煩惱名。有古師言。若 T2250_.63.0940a12: 法不具滿煩惱相名隨煩惱如月不滿得 T2250_.63.0940a13: 隨月名。然諸隨煩眼名爲煩惱。即此亦 T2250_.63.0940a14: 得隨煩惱名。以是圓滿煩惱品故。由此 T2250_.63.0940a15: 故説。即諸煩惱有結縛隨眠隨煩惱纒義。所 T2250_.63.0940a16: 餘染汚心所所行蘊隨煩惱起。隨惱心故 T2250_.63.0940a17: 得隨煩惱名。不得名煩惱。以闕圓滿煩
T2250_.63.0940a22: 優。以符正理・顯宗文勢故
T2250_.63.0940a25: 師己云倶等流以違次第言故。惠暉釋等 T2250_.63.0940a26: 流云。等即是引。從根本煩惱引生也。今謂。 T2250_.63.0940a27: 等即是引。未詳如言等引。等之與引大有 T2250_.63.0940a28: 差別
T2250_.63.0940b02: 猛利而餘勢弱。説名爲忿。如冬室熱其相 T2250_.63.0940b03: 輕微而餘熱強。説名爲恨。由此故有説恨 T2250_.63.0940b04: 相言。忿息已續生令心獨名恨。正理鈔云。 T2250_.63.0940b05: 西國方俗尚屋小房皆是砌磚。表裏泥飾。冬 T2250_.63.0940b06: 時亦寒。當其舍頂開以一竅。於中素 T2250_.63.0940b07: 繋大鐵盤。其相如。密塞四孔。下燒盛 T2250_.63.0940b08: 火令熱焔焔滿其室中。然得撥室掃塗淨 T2250_.63.0940b09: 潔。方延所供入室中。熱如陶新開餘勢。 T2250_.63.0940b10: 人處中者流汗立疾
T2250_.63.0940b13: 阿字恐應是何形誤。正理爲正。舊論云。如 T2250_.63.0940b14: 偈曰。何法名邪曲。謂邪見等見
T2250_.63.0940b17: 唯在欲界分別。次兩句明蓋合。後一句廢立
T2250_.63.0940b21: 不樂者。正理云。不悦。光云。情不歡也。惠暉 T2250_.63.0940b22: 云。身心不適悦也。今謂。准此等釋。此中不 T2250_.63.0940b23: 樂非謂不樂欲
T2250_.63.0940b26: 意。多所修習以爲非食。光明有三種。一治 T2250_.63.0940b27: 暗。二法光明。三依身光明。乃至法光明能 T2250_.63.0940b28: 治三種黒暗。乃至又證觀察能治睧沈睡 T2250_.63.0940b29: 眠黒暗。以能顯了諸法性故。具如略纂五
T2250_.63.0940c04: 同對法説。後解如瑜伽説。春蘭秋菊詎有優
T2250_.63.0940c07: 他。瑜伽等説惛沈障定掉擧惠。別障定 T2250_.63.0940c08: 慧非倶通障。對法論中説彼行相相翻障 T2250_.63.0940c09: 故。惛沈障慧。瑜伽説彼行相相順障説惛 T2250_.63.0940c10: 沈障定。掉擧亦爾。翻此應知。然無一文行 T2250_.63.0940c11: 相相翻相順説惛沈二法麁相通障定與 T2250_.63.0940c12: 慧故。以通障定慧相顯簡惛掉二。然約 T2250_.63.0940c13: 其體。細得通障。今説行相相順二倶麁障。
T2250_.63.0940c17: 者。上界苦集是也。及見滅道斷有漏縁諸惑 T2250_.63.0940c18: 者。謂滅道下貪瞋慢是也。謂貪瞋慢縁邪見・ T2250_.63.0940c19: 疑・無明起名有漏縁。此貪等所縁者。即邪 T2250_.63.0940c20: 見・疑・無明也。於彼斷位者。若他界遍行斷位 T2250_.63.0940c21: 者。謂苦集智忍生時也。若滅道有漏縁所斷 T2250_.63.0940c22: 位者。謂滅道智忍生時也。不知彼所縁者。 T2250_.63.0940c23: 若斷他界遍行時。不知上界苦集也。若斷 T2250_.63.0940c24: 滅道有漏縁時。不知彼邪見・疑・無明也。 T2250_.63.0940c25: 以滅道智忍但知滅道境故。知彼所縁時 T2250_.63.0940c26: 而彼不斷者。知他界遍行所縁者。謂上界苦 T2250_.63.0940c27: 集智也。而彼他界遍行不斷者。謂已斷故 T2250_.63.0940c28: 不斷也。知滅道下有漏縁惑所縁時者謂 T2250_.63.0940c29: 苦集智忍也。以苦集智忍知苦集故。彼滅 T2250_.63.0941a01: 道下邪見・疑・無明體是苦集故。苦集智忍生 T2250_.63.0941a02: 能知彼也而彼邪見等不斷者。謂未起滅 T2250_.63.0941a03: 道智忍故也。又論云。非要遍智所縁故
T2250_.63.0941a10: 説。厭患等四四道通局等。寶師破云。諸道更 T2250_.63.0941a11: 無異釋。光師釋云持與遠分隱顯分論即 T2250_.63.0941a12: 通四道。此是抑度作義。無所憑據。今謂。 T2250_.63.0941a13: 光師所解雖有理在。然無皎據。寶師彈駁 T2250_.63.0941a14: 蓋爲此也
T2250_.63.0941a17: 法及一果等。由道力故。令果因得斷於 T2250_.63.0941a18: 所縁境無縛能故。名之爲斷 不是不 T2250_.63.0941a19: 被他縁縛故名之爲斷。婆沙亦爾。非是 T2250_.63.0941a20: 明得無爲義也。因何古今諸徳誤解此文。 T2250_.63.0941a21: 惠暉亦述此意云。問。煩惱斷時。但斷自身 T2250_.63.0941a22: 煩惱。如何言於所縁令諸惑斷。答。此是斷 T2250_.63.0941a23: 自身煩惱上得令於境無繋縛能。名離所 T2250_.63.0941a24: 縁。不同古人貪縁嗔時斷能縁貪嗔上得 T2250_.63.0941a25: 無爲也
T2250_.63.0941a28: 無彼時再斷惑義。唯有退時方須更斷。
T2250_.63.0941b02: 前。如石鎭草去即生。入聖再斷。有部。有 T2250_.63.0941b03: 漏即斷。入聖不退。即更不斷也。麟云。若爾 T2250_.63.0941b04: 雖退果者乃是別更起惑。前者已無。豈成 T2250_.63.0941b05: 再斷。若准光意。約總類説。今詳。或退與不 T2250_.63.0941b06: 退倶無再斷。以後起者非前惑故
T2250_.63.0941b09: 得隨道判性故。故隨能證道得起勝劣 T2250_.63.0941b10: 同
T2250_.63.0941b13: 賢論師意。倶舍師難云。越次亦通鈍根等。
T2250_.63.0941b16: 種。菩薩不爾。寶師不謂正理必有過失。又 T2250_.63.0941b17: 光師釋自治生總有三解。寶疏擧光三解 T2250_.63.0941b18: 已。更解自治生。有二種。大意同光第三 T2250_.63.0941b19: 解。具如彼辨
T2250_.63.0941b22: 故。共立一。滅道二諦他部之因先已滅故。但 T2250_.63.0941b23: 知當諦各得遍知。上界亦爾
T2250_.63.0941b26: 幷前三界見道無爲合立故等。麟云。問。五 T2250_.63.0941b27: 順下分結身見等三見道己斷。如何今言五 T2250_.63.0941b28: 順下分結盡遍知。答。理實前三見道已斷。而 T2250_.63.0941b29: 於修道但斷貪嗔。以於此時五結盡故。 T2250_.63.0941c01: 故取總名立遍知號。以此遍知並前立故。 T2250_.63.0941c02: 取前三界見道無爲故無失。亦雖此時亦 T2250_.63.0941c03: 斷癡慢。以非五結之數所以沒名不彰。人 T2250_.63.0941c04: 多於此以致迷惑
T2250_.63.0941c08: 彼第四解。又指斥第一解中紕繆。甚有義 T2250_.63.0941c09: 理
T2250_.63.0941c12: 約集遍知位忍知爲同一果
T2250_.63.0941c15: 第六・及後二。有説。第二・第四・及後二爲五
T2250_.63.0941c18: 道類忍果。後二者。修道三遍知中除第一順 T2250_.63.0941c19: 下分結後二遍知。又第二説中第二・第四 T2250_.63.0941c20: 如前師説。但除第六具取修道三遍知 T2250_.63.0941c21: 果。然光意謂。婆沙兩説雖無評家。各據一 T2250_.63.0941c22: 義並不相違。 此論或同前説或同後説。 T2250_.63.0941c23: 文不別顯。隨同無失。寶師不然。斷乎評 T2250_.63.0941c24: 言後説正矣。以婆沙六十三・正理五十六・ T2250_.63.0941c25: 及此論中有明文故。如彼具引
T2250_.63.0941c28: 界見諦*三種遍知故。麟云。別道引者。是根 T2250_.63.0941c29: 本四法忍智。修未至斷對治無爲故。名爲 T2250_.63.0942a01: 別道。有云。望有漏各別
T2250_.63.0942a04: 惑故。無忍果六
T2250_.63.0942a14: 故此門至集類忍亦但成一。答。前約得遍 T2250_.63.0942a15: 知門。理實法智即得。此約人成就門。雖前 T2250_.63.0942a16: 位已得。而類忍時未得後者亦但成一故。 T2250_.63.0942a17: 攝入法智位。中下成二三。並准此説
T2250_.63.0942a20: 遍知。雖是修道。由見道得是忍果故。故屬 T2250_.63.0942a21: 見道。今此約人成就局時以論。是道類智 T2250_.63.0942a22: 位故屬修道攝 T2250_.63.0942a23: T2250_.63.0942a24: T2250_.63.0942a25: T2250_.63.0942a26: 二 T2250_.63.0942a27: T2250_.63.0942a28: 分別賢聖品第六之一
T2250_.63.0942b03: 此論説以析其位。謂七方位名之爲賢。 T2250_.63.0942b04: 苦忍以上名之爲聖。又所以前品次明此 T2250_.63.0942b05: 品者。光寶所解不同。於中寶師約滅道次 T2250_.63.0942b06: 第而釋。此且依順此段頌前結引爲釋。光 T2250_.63.0942b07: 解爲善
T2250_.63.0942b10: 孤負有宗計也。此第二句諦修二字。彼作 T2250_.63.0942b11: 修道。此下二句。彼論全改爲見聖諦修 T2250_.63.0942b12: 道修九品。正理論破此下二句義云。是則今 T2250_.63.0942b13: 説義不異前。由此不應造頌再説。説已復 T2250_.63.0942b14: 説。成無用故
T2250_.63.0942b17: 諦耶。隨順文詞故作是説。謂作是説文 T2250_.63.0942b18: 詞隨順。復次若依是説隨順。説者受者持者 T2250_.63.0942b19: 非餘次第。復次依現觀時故作是説。謂次 T2250_.63.0942b20: 第法略有三種。一生起次第。二易説次第。三 T2250_.63.0942b21: 現觀次第。生起次第者。四念住・四靜慮・四 T2250_.63.0942b22: 無記等。諸瑜伽師先起身念住。是故先説 T2250_.63.0942b23: 乃至後起法念住。是故後説。靜慮無色廣説 T2250_.63.0942b24: 亦爾。易説次第者。謂四正勝・四神足・五根・ T2250_.63.0942b25: 五力・七等覺支・八正道支等。雖四正勝倶 T2250_.63.0942b26: 時而有。而易説故先説斷惡後修善。於 T2250_.63.0942b27: 斷中惡先説斷已生惡後説遮未生惡。於 T2250_.63.0942b28: 修善中先説起未生善後選後説増已生善。若 T2250_.63.0942b29: 作此説。言詞輕便。四神足等廣説亦爾現 T2250_.63.0942c01: 觀次第者。謂四聖諦諸瑜伽師於現觀位先 T2250_.63.0942c02: 現觀苦故佛先説。次現觀集故佛次説。次 T2250_.63.0942c03: 第觀現觀滅故佛次説。後現觀道故佛
T2250_.63.0942c06: 集故
T2250_.63.0942c09: 良醫。知病識藥有於四種。若具足者。得名 T2250_.63.0942c10: 醫王。何等爲四。一者識知其病應用其 T2250_.63.0942c11: 藥。二者知病所起隨起用藥。三者已生諸 T2250_.63.0942c12: 病治令病出。四者斷除病源令後不生是 T2250_.63.0942c13: 爲四種
T2250_.63.0942c16: 爲現前全同寶疏。然未明等覺二字的釋 T2250_.63.0942c17: 觀字。寶疏爲優。麟云。十六行相於四諦境 T2250_.63.0942c18: 現前平等而覺。名現等覺
T2250_.63.0942c21: 説非苦樂受及彼資糧爲行苦性。雖有此 T2250_.63.0942c22: 理。依不共故作如是説
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