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阿毘達磨倶舍論指要鈔 (No. 2250_ 湛慧撰 ) in Vol. 63

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T2250_.63.0939a01: 有其理
T2250_.63.0939a02: 謂在家衆清淨道故雜心四十五
紙左
云。
T2250_.63.0939a03: 外道不食等苦作道想。内道糞掃衣等作
T2250_.63.0939a04: 道想
T2250_.63.0939a05: 微細二隨増與隨縛光師意謂。微細是
T2250_.63.0939a06: 眠義隨増隨逐隨縛是隨義故。惠暉云。三義
T2250_.63.0939a07: 釋隨。初一總後二別。第二約得。第三約
T2250_.63.0939a08: 現行寶意初言微細乃至隨縛總釋隨
T2250_.63.0939a09: 眠。非謂一三別。釋隨眠其如訓詞。別有
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_.63.0939a15: 稽留有情故名爲取婆沙四十七云。
T2250_.63.0939a16: 問。何故名漏。漏是何義。答。留住義。淹貯義。
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: 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: 阿毘達磨倶舍論指要鈔第二十
T2250_.63.0939b07:
T2250_.63.0939b08:
T2250_.63.0939b09:   分別隨眠品第五之三
T2250_.63.0939b10: 如是已辨漏暴流等惠暉云。問。纒既
T2250_.63.0939b11: 未説。如何此言已説隨眠並纒。答。體雖未
T2250_.63.0939b12: 説。已説纒名爲漏等及一百八煩惱也
T2250_.63.0939b13: 或惱亂天阿素洛故婆沙五十八丁云。復
T2250_.63.0939b14: 次佛爲呵天帝釋故。於彼契經説此二結。
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_.63.0939b19: 如守獄卒防暹人故婆沙四十九三紙左
T2250_.63.0939b20: 云。復次此五於彼欲界有情猶如獄卒及防
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。
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_.63.0939b28: 已上
論文
玄應音義云。防暹力賀切。戍屬也。韻
T2250_.63.0939b29: 略云。暹謂循行非違也。遊兵以禦寇者也。
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_.63.0939c09: 凡趣異方有三種障惠暉云。異方者。涅
T2250_.63.0939c10: 槃望三界生死名異方。今謂。不是。此是
T2250_.63.0939c11: 喩況。下言趣解脱等是法説也
T2250_.63.0939c12: 論曰如雜事光寶等師領解不同。
T2250_.63.0939c13: 寶師意謂。隨煩惱者。是本隨二惑之通稱。義
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: 應法説名小分惑。非是大惑。是彼於麁
T2250_.63.0940a07: 類中所説已上
論文
又正理・顯宗二論長行之
T2250_.63.0940a08: 初唯説隨惑名隨煩惱。不明本惑名隨
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_.63.0940a18: 惱相故已上
論文
又雜事者。此指法蘊足論第
T2250_.63.0940a19: 六丁雜事品也
T2250_.63.0940a20: 後當略論纒煩惱垢攝者光寶分科不
T2250_.63.0940a21: 同。此之二句。光屬前段寶入後段。寶解爲
T2250_.63.0940a22: 優。以符正理・顯宗文勢故
T2250_.63.0940a23: 有説覆是貪等流如其次第光有二解。
T2250_.63.0940a24: 自評云。前解爲勝。所以前解爲勝者。第三
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_.63.0940a29: 恨謂於忿結怨不捨正理五十四十六紙
T2250_.63.0940b01: 云。恨與忿相有差別者。如樺皮火其相
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: 亦寒。當其舍頂開以一竅。於中
T2250_.63.0940b07: 繋大鐵盤。其相如&MT02546;。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_.63.0940b11: 如言何曲謂諸惡見入阿毘達磨論。何
T2250_.63.0940b12: 曲作諂曲。顯宗作阿曲。正理作何曲。顯宗
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_.63.0940b15: 蓋五唯在欲障蘊故唯五頌疏云。上兩
T2250_.63.0940b16: 句明蓋。下兩句廢立。光云。蓋五標名擧數。
T2250_.63.0940b17: 唯在欲界分別。次兩句明蓋合。後一句廢立
T2250_.63.0940b18: 今謂。光釋爲正。頌疏太麁。如正文辨
T2250_.63.0940b19: &MT90116;瞢二不樂&MT90116;瞢者。玄應音義云。
T2250_.63.0940b20: 徒登切。下亡登切。韻集云。&MT90116;瞢失臥極也。二
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_.63.0940b24: 謂光明想若依大乘。瑜伽十一云。問。此
T2250_.63.0940b25: 蓋誰爲非食。答。有光明想。及彼相如理作
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_.63.0940c01: 六紙左論記四上七紙右
T2250_.63.0940c02: 惛沈掉擧怖畏掉悔沈掉擧能障
T2250_.63.0940c03: 定慧。前二師解釋互翻。若依大乘。前解
T2250_.63.0940c04: 同對法説。後解如瑜伽説。春蘭秋菊詎有優
T2250_.63.0940c05: 降。慈恩唯識述記五本五十
紙右
會二論云。對
T2250_.63.0940c06: 法第一説惛沈障毘鉢舍那掉擧障奢摩
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_.63.0940c14: 彼即火爾已上
記文
小乘所立可以准思
T2250_.63.0940c15: 今應思擇斷由何因頌疏云。解云。
T2250_.63.0940c16: 也。他界遍行者。九上縁惑也。此遍行所縁
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: 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
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_.63.0941a04: 答前
問也
若爾斷惑總由幾因却徴也麟云言
T2250_.63.0941a05: 而彼邪不斷者。應言而彼貪等不斷
T2250_.63.0941a06: 也。而言邪見等者誤矣此二類中前是已斷故
不斷。此是未斷故不
T2250_.63.0941a07: 斷也
T2250_.63.0941a08: 論曰深生厭患光云。上來所明厭患等
T2250_.63.0941a09: 四各在一道。據斷當品約顯以論若更具
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_.63.0941a15: 自相續中究竟斷故寶師廣引正理具
T2250_.63.0941a16: 爲解釋。至歸結云。准此論文即是自身結
T2250_.63.0941a17: 法及一果等。由道力故。令果因得斷
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_.63.0941a26: 論曰再斷惑義光二。諸惑若得彼能斷
T2250_.63.0941a27: 無間道。即由彼道此惑頓斷。若更不退必
T2250_.63.0941a28: 彼時再斷惑義。唯有退時方須更斷。
T2250_.63.0941a29: 若依成實・瑜伽・雜集。許有再斷已上
記文
惠暉
T2250_.63.0941b01: 云。大乘經部。有漏道不斷惑。但能伏不現
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_.63.0941b07: 所得離繋彼勝得義麟云。所得無爲不
T2250_.63.0941b08: 可論其勝劣。而道即有勝進之理。以離繋
T2250_.63.0941b09: 得隨道判性故。故隨能證道得起勝劣
T2250_.63.0941b10:
T2250_.63.0941b11: 諸有起越預流等故光證二十七
擧正
T2250_.63.0941b12: 理六十一等云。越次起者皆是利根。此衆
T2250_.63.0941b13: 賢論師意。倶舍師難云。越次亦通鈍根等。
T2250_.63.0941b14: 如彼具破。然寶疏二十四
紙*右
意。二乘菩薩相
T2250_.63.0941b15: 以辨利鈍有別。二乘超越雖利根非是利
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_.63.0941b20: 謂欲界繋見滅道斷麟云。由此二
T2250_.63.0941b21: 有遍行惑互相縁縛要滅雙因方得遍知
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_.63.0941b24: 應知即是辨前立故寶解與光稍別。以
T2250_.63.0941b25: 集遍知義釋幷前立言。尤得捷經。光師云。
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_.63.0941c05: 論曰修道果故光師引婆沙六十七
T2250_.63.0941c06: 三紙右文。判斷六七兩説之邪正。總有四解。
T2250_.63.0941c07: 光師自評取第四解爲勝。寶師大意亦同
T2250_.63.0941c08: 彼第四解。又指斥第一解中紕繆。甚有義
T2250_.63.0941c09:
T2250_.63.0941c10: 或忍與智同一果故寶有二解。光解同
T2250_.63.0941c11: 第一解。然寶師自評取第二解爲優。此解
T2250_.63.0941c12: 約集遍知位忍知爲同一果
T2250_.63.0941c13: 所言五者未至果故婆沙六十三二紙右
T2250_.63.0941c14: 云。問。幾是根本靜慮果。答。五。謂第二・第四・
T2250_.63.0941c15: 第六・及後二。有説。第二・第四・及後二爲五
T2250_.63.0941c16: 已上
論文
初説言第二者。九遍智中之第二。即苦
T2250_.63.0941c17: 集類忍果。第四者。即滅類忍果。第六者。即
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_.63.0941c26: 許別道引無漏得故頌疏云。別道引者。
T2250_.63.0941c27: 謂法智及法忍也。此別道位起能得得得欲
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_.63.0942a02: 謂法智力得後三果麟云。以滅道法智
T2250_.63.0942a03: 修道位中兼能治上色無色故。不治見道
T2250_.63.0942a04: 惑故。無忍果六
T2250_.63.0942a05: 謂類智力得後二果麟云。類智不治
T2250_.63.0942a06: 故。除五順下分結一遍知也
T2250_.63.0942a07: 滅雙因故光有三解。寶解大同第二解」
T2250_.63.0942a08: 此離倶繋而不別説光寶各解稍有不
T2250_.63.0942a09: 同。寶解爲優。以符論文故
T2250_.63.0942a10: 雖諸越界不立*遍智故光有三解。寶
T2250_.63.0942a11: 師亦同第一解意
T2250_.63.0942a12: 至集法智唯成就一麟云。問。前具縁
T2250_.63.0942a13: 中。但至集法智位。即三縁具得一遍知。何
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_.63.0942a18: 住修道位皆成就六麟云。謂此時不集
T2250_.63.0942a19: 遍智故成六。前言見道得六遍知説第六
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: 阿毘達磨倶舍論指要鈔第二十
T2250_.63.0942a26:
T2250_.63.0942a27:
T2250_.63.0942a28:   分別賢聖品第六之一
T2250_.63.0942a29: 分別賢聖品光云。賢謂賢和。聖謂聖
T2250_.63.0942b01: 惠暉云。賢和者。即事和。聖正者。正
即涅槃理。聖於此正得決定故
今謂。此訓
T2250_.63.0942b02: 詞釋未明賢聖位班淺深。寶師依順仁王及
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_.63.0942b08: 已説煩惱斷修道通二種顯宗論中改
T2250_.63.0942b09: 換此頌。以衆賢論師妄謂無用言故。非爲
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_.63.0942b15: 然或有法先後次第婆沙七十八十二
紙右
T2250_.63.0942b16: 曰。問。何故世尊先説苦諦乃至最後説道
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: 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: 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: 觀現觀滅故佛次説。後現觀道故佛
T2250_.63.0942c04: 後説已上
論文
麟云。此以隨見道次第不約修
T2250_.63.0942c05: 道次第。以修道觀諦不定故。又修道多先觀
T2250_.63.0942c06: 集故
T2250_.63.0942c07: 如彼經言四善知良藥佛説醫喩經宋施
護譯
T2250_.63.0942c08: 云。是時世尊告諸苾芻言。汝等當知。如世
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
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_.63.0942c14: 此現觀現等覺義寶疏云。現謂現
T2250_.63.0942c15: 前。觀謂等覺。即是正覺境也。光記頌疏現
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_.63.0942c19: 應知此中行苦故苦顯宗論云。豈不一
T2250_.63.0942c20: 切有漏行法據此皆容是行苦性。不應但
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
T2250_.63.0942c23: 如置緑豆鳥豆聚中緑豆者。本草綱目二
T2250_.63.0942c24: 十四十紙云。緑豆宋開寶釋名時珍曰。緑以色名
也。舊本作菉者非
T2250_.63.0942c25: 本草綱目二十四十八紙云。豌豆拾遺釋名胡
T2250_.63.0942c26: 拾遺戎菽爾雅囘鶻豆遼志畢豆唐史。崔寔月
令作蹕豆
T2250_.63.0942c27: 青小豆千金青班豆別録廣累時珍云。胡豆豌豆也。
其苗柔弱宛宛故得
T2250_.63.0942c28: 踠名。種出胡戎。嫰時青色老則班麻。胡有胡戎・青
班・麻累諸名○然豌豆・蠶豆皆有胡豆之名。陳氏所
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