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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_.63.0942a01: 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。不見道
T2250_.63.0942a04: 故。無忍果六
T2250_.63.0942a05: 謂類智力得後二果麟云。類智不
T2250_.63.0942a06: 故。除五順下分結一遍知
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
T2250_.63.0942a09: 。寶解爲優。以符論文
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一。答。前約得遍
T2250_.63.0942a15: 知門。理實法智即得。此約人成就門。雖
T2250_.63.0942a16: 位已得。而類忍時未後者亦但成一故。
T2250_.63.0942a17: 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
T2250_.63.0942a19: 遍智故成六。前言見道得六遍知第六
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
T2250_.63.0942b01: 惠暉云。賢和者。即事和。聖正者。正
即涅槃理。聖於此正決定
今謂。此訓
T2250_.63.0942b02: 詞釋未賢聖位班淺深。寶師依順仁王及
T2250_.63.0942b03: 此論以析其位。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
T2250_.63.0942b05: 者。光寶所解不同。於中寶師約滅道次
T2250_.63.0942b06: 而釋。此且依順此段頌前結引釋。光
T2250_.63.0942b07: 解爲
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
T2250_.63.0942b10: 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: 説義不前。由此不頌再説。説已復
T2250_.63.0942b14: 説。成無用
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
T2250_.63.0942b17: 耶。順文詞故作是説。謂作是説
T2250_.63.0942b18: 詞隨順。復次若依是説隨順。説者受者持者
T2250_.63.0942b19: 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。而易説故先説斷惡修善。於
T2250_.63.0942b27: 斷中惡先説已生惡後説未生惡。於
T2250_.63.0942b28: 修善中先説未生善後選後説已生善。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: 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。此以見道次第
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
T2250_.63.0942c09: 良醫。知病識藥有於四種。若具足者。得
T2250_.63.0942c10: 醫王。何等爲四。一者識知其病應
T2250_.63.0942c11: 。二者知病所起起用藥。三者已生諸
T2250_.63.0942c12: 病治令病出。四者斷除病源後不生是
T2250_.63.0942c13: 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
T2250_.63.0942c20: 切有漏行法據此皆容是行苦性。不
T2250_.63.0942c21: 非苦樂受及彼資糧爲行苦性。雖
T2250_.63.0942c22: 。依共故作是説
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
T2250_.63.0943a01: 云蓋豌豆也。爾雅戎菽謂之荏菽。管子山戎出荏菽
之天下。並注云。即胡豆也。唐史畢豆出西戎回
T2250_.63.0943a02: 鶻地面。張揖廣雅。畢豆・*踠豆留豆也・○鄴・中記云。
石虎諱胡。改胡豆國豆。此數説皆指*碗豆也。
T2250_.63.0943a03: 蓋古昔呼*踠豆胡豆。今則蜀人專呼蠶豆
。而*踠豆名胡豆。人不知矣。又鄕人亦呼*踠豆大
T2250_.63.0943a04: 淮豆。蓋
回鶻昔相近也
T2250_.63.0943a05: 如以苦相一如苦受光寶各解不同。以
T2250_.63.0943a06: 寶爲優論文總言苦相。光師局指行苦
T2250_.63.0943a07: 也。寶師總取色等上餘違逆相之爲苦。
T2250_.63.0943a08: 此善順論意
T2250_.63.0943a09: 然世尊言作如是説光有二解。寶疏
T2250_.63.0943a10: 第二解
T2250_.63.0943a11: 若謂世間樂等三覺光有二解。寶疏亦
T2250_.63.0943a12: 同第二。以寶疏唯明三品樂覺
T2250_.63.0943a13: 苦捨中何者
T2250_.63.0943a14: 謂觀所依非唯外境舊倶舍云。諸
T2250_.63.0943a15: 觀依止位。差別成爲樂因苦因。不
T2250_.63.0943a16: 惟*莊
T2250_.63.0943a17: 此能治苦應生極樂覺光記中解
T2250_.63.0943a18: 云。汝許爾時有下苦者。如是下苦過去
T2250_.63.0943a19: 已滅。未來未生。應爾時有極樂覺。此位衆
T2250_.63.0943a20: 苦都無有故。又今解云。此能治細苦過去已
T2250_.63.0943a21: 滅未來未生。爾時轉應極樂覺已上
記文
上所
T2250_.63.0943a22: 治苦今能治苦。能所雖別。苦則是同。寶云。
T2250_.63.0943a23: 第二苦不成過。受勝境時。有何下苦
T2250_.63.0943a24: 樂若受勝境時有下苦者。如是受境已
T2250_.63.0943a25: 滅未生時。既於爾時下苦。即應樂覺
T2250_.63.0943a26: 轉更増勝。爾時上等衆苦都無有故
T2250_.63.0943a27: 此説必定爲集故惠暉云。經部四愛
T2250_.63.0943a28: 集諦。一現有愛貪觀現在果。二後有愛即
T2250_.63.0943b01: 未來果。三與喜倶行愛即已得物上轉。四
T2250_.63.0943b02: 彼彼隨樂*愛即未得物上轉。前二縁内身
T2250_.63.0943b03: 起。後二縁外境生。有部通云。就勝説愛爲
T2250_.63.0943b04:
T2250_.63.0943b05: 又契經説説有取識寶疏云。釋五種子
T2250_.63.0943b06: 二釋。第一釋云。一根二莖三枝四節五子。
T2250_.63.0943b07: 有取識。第二釋云。五種子者。謂五趣種子
T2250_.63.0943b08: 有取識。取是煩惱。有煩惱識爲五趣因
T2250_.63.0943b09: 取識。既契經中不喩説。後釋爲
T2250_.63.0943b10: 謂寶師自評後説爲正。甚有義理。不
T2250_.63.0943b11: 喩説者。論文唯言五種種子根莖
T2250_.63.0943b12: 故。下文是喩。以彼種子置地界中
T2250_.63.0943b13: 取識及四識住故。然光法師唯用第一。此根
T2250_.63.0943b14: 第五種出十誦律一十四紙
T2250_.63.0943b15: 具説生起及彼因因光寶兩師釋彼因因
T2250_.63.0943b16: 稍有不同。光有二釋云。與業因因故
T2250_.63.0943b17: 因因。或與業愛因因故名因因。寶云。
T2250_.63.0943b18: 業因。無明與*愛能爲因故。故曰
T2250_.63.0943b19: 今謂。寶師唯有一釋。其理美成。方
T2250_.63.0943b20: 師釋親疎迂捷炳然可觀。學者思
T2250_.63.0943b21: 如蓽豆屑蓽豆者。出於本草二十四十八
紙右
T2250_.63.0943b22: 上已引。玄應音義云。蓽豆甫密切。人家
T2250_.63.0943b23: 亦種之。堪食用。爲澡豆極佳也
T2250_.63.0943b24: 餘經復説勝義諦二諦名義出於嘉
T2250_.63.0943b25: 祥二諦義・慈恩義林*二諦章・唯識述記第一
T2250_.63.0943b26: 。惠暉云。瓶水等名世俗者。可破壞故名
T2250_.63.0943b27: 世。顯在瓶水等未破柝時。望彼俗
T2250_.63.0943b28: 情邊是實有。名諦也
T2250_.63.0943b29: 又若有物亦是世俗麟云。言慧柝餘者。
T2250_.63.0943c01: 慧分柝水。以香味等水爲餘。火等亦
T2250_.63.0943c02:
T2250_.63.0943c03: 譬若有人自力浮渡所依者。婆沙
T2250_.63.0943c04: 所謂浮瓠等是也。婆沙八十一十四
紙右
云。如
T2250_.63.0943c05: 人倶大河。有依草束。有浮瓠。有
T2250_.63.0943c06: 𥱼筏。有船舫。依船舫者任運安樂
T2250_.63.0943c07: 彼岸。依餘物者怖畏艱難而到彼岸
T2250_.63.0943c08: 身遠離者由喜足少欲正理五十九
T2250_.63.0943c09: 五紙云。身遠離者。謂遠惡朋。心遠離者。謂
T2250_.63.0943c10: 離惡尋。由身心離惡朋尋故。身器清淨心
T2250_.63.0943c11: 易得定。此二由何易成者。由於衣等
T2250_.63.0943c12: 喜足少欲。言喜足者無不喜足。少欲者無
T2250_.63.0943c13: 大欲。諸有多求資生具者。晝狎惡朋侶
T2250_.63.0943c14: 惡尋思。由此無心得
T2250_.63.0943c15: 第四聖種謂樂斷修婆沙百八十一十二
紙右
T2250_.63.0943c16: 云。問。樂斷樂修有何差別。答。樂煩惱。樂
T2250_.63.0943c17: 聖道。復次無間道名樂斷。解脱道名
T2250_.63.0943c18: 。復次見道名樂斷。修道名樂修。如見道
T2250_.63.0943c19: 修道。如是見地修地・未知當知根已知根。應
T2250_.63.0943c20: 知亦爾。復次樂斷者顯諸忍。樂修者顯
T2250_.63.0943c21: 。樂斷樂修是謂差別。正理五十九八紙右
T2250_.63.0943c22: 云。斷謂離繋。修謂聖道。樂謂於彼情深欣
T2250_.63.0943c23: 慕以樂斷及修。名樂斷修。即是欣慕滅及
T2250_.63.0943c24: 義。或樂斷之修名樂斷修。即是欣慕滅
T2250_.63.0943c25: 之道義。爲或滅樂修道故已上
論文
今謂。正
T2250_.63.0943c26: 理二説不同。初説同婆沙論
T2250_.63.0943c27: 以能棄捨有欲貪故光有二解。於中初
T2250_.63.0943c28: 解爲勝。第二不穩。光云。婆沙一百八十一
T2250_.63.0943c29: 六紙右云。答。少欲之名有過失増益。喜足
T2250_.63.0944a01: 爾。有過失者但言少欲。不言無故。
T2250_.63.0944a02: 増益者。於實無欲而名少欲。少欲於
T2250_.63.0944a03: 來處未得事轉。喜足於現在處己得事轉。
T2250_.63.0944a04: 現在一迦履沙盋拏難。非未來
T2250_.63.0944a05: 轉輪王位似喜足難。故立爲聖種。廣如
T2250_.63.0944a06: 解云。鉢拏此云錢。一迦履沙當十六。八十貝珠
一鉢拏。十六鉢拏名迦履沙鉢拏。雜心翻迦履
T2250_.63.0944a07: 沙鉢拏
者謬也
問。於四依中何故不藥爲
T2250_.63.0944a08: 。但説前三。依舊大徳等皆言。四依中陳
T2250_.63.0944a09: 棄藥是糞穢者不然陳久之藥他人棄之名
T2250_.63.0944a10: 陳棄藥。出家少欲取而服之。答。正理五十
T2250_.63.0944a11: 九紙右云。於孳喜足。何非聖種。不
T2250_.63.0944a12: 彼有愛生故爲愛生立聖種。經唯説
T2250_.63.0944a13: 四種愛生。是故於藥不聖種。或即攝
T2250_.63.0944a14: 在前三中故。謂藥有衣服中寶云。如
冷以
T2250_.63.0944a15: 椒裏
腹等
飮食中賓云 如患熱
多食葛粉等
在臥具
T2250_.63.0944a16: 賓云。如冷人臥
具多著椒等
故於藥喜足別立
T2250_.63.0944a17: 。廣如彼釋已上
記文
又寶云。如冷以椒裹
T2250_.63.0944a18: 腹等者。孫思邈千金方。有人陰冷漸漸冷
T2250_.63.0944a19: 氣入陰嚢腫滿日夜疼悶欲死。以在裹椒。
T2250_.63.0944a20: 包嚢下熱氣大通。日再易以消爲詳見
草昧菓
T2250_.63.0944a21:
T2250_.63.0944a22: 爲顯何義解脱非久正理五十九九紙
云。
T2250_.63.0944a23: 世尊何故説四聖種諸弟子捨俗生具及
T2250_.63.0944a24: 俗事業歸佛出家。爲彼顯示於佛聖法毘
T2250_.63.0944a25: 奈耶中能助道生具事業。謂有厭離生
T2250_.63.0944a26: 居家出家求脱。有何生具。於隨所得
T2250_.63.0944a27: 衣服等中深生喜足。作何事業。深樂斷修。
T2250_.63.0944a28: 此無能證涅槃
T2250_.63.0944a29: 論曰正入修門要者有二惠暉云。廣即八
T2250_.63.0944b01: 萬四千。中即五停心觀。要者有二也。依
T2250_.63.0944b02: 對治不淨觀治貪。遠即通治瞋等。餘皆
T2250_.63.0944b03: 此説也
T2250_.63.0944b04: 由所縁小非自在小應作四句頌疏亦有
T2250_.63.0944b05: 四句分別。初二不違。第三第四句數不次。
T2250_.63.0944b06: 越婆沙・此論及光・寶等。彼云。作意已熟所
T2250_.63.0944b07: 縁至海爲第三句。自在所縁二倶非少也
T2250_.63.0944b08: 作意未熟所縁自身爲第四句。自在所縁二
T2250_.63.0944b09: 倶少也
T2250_.63.0944b10: 及由所縁自身有差別故寶云。具足
T2250_.63.0944b11: 文。應自身至海。自身至海闕一重
T2250_.63.0944b12: 已上
疏文
然光師不辨。若言所縁之中二種同
T2250_.63.0944b13: 故略之。則作意之中二種亦同。何爲具足
T2250_.63.0944b14: 文。彼文已具。此文何闕。寶師辨釋甚有
T2250_.63.0944b15: 其理
T2250_.63.0944b16: 若不生法通縁三世麟云。以不生法種
T2250_.63.0944b17: 類多故。又境流三世故。是假想故
T2250_.63.0944b18: 離得未曾得故麟云。謂未染時
T2250_.63.0944b19: 曾得此定中間退失。後離即便得。名
T2250_.63.0944b20: 染得。或但離染即得彼地法。名離染得。故
T2250_.63.0944b21: 正理五十九云。離彼彼地染彼彼定時。
T2250_.63.0944b22: 亦即獲得彼地此觀
T2250_.63.0944b23: 言息念者令出身義光云。阿那此云
T2250_.63.0944b24: 。阿波那此云遣去。頌疏云。阿那者此云
T2250_.63.0944b25: 遣來。阿波那此云遣去。瑜伽倫記七上云。阿
T2250_.63.0944b26: 那者此云持來。即是入息。波那此云持去
T2250_.63.0944b27: 即是出息。泰云。唐名持息來持息去
T2250_.63.0944b28: 謂。准此論文及倫記等。頌疏兩遣光記一
T2250_.63.0944b29: 遣恐應是誤。又金七十論中六紙右云。若五種
T2250_.63.0944c01: 風。一者波那。二者阿波那。三者優陀那。四者
T2250_.63.0944c02: 婆那。五婆摩那。是五風一切根同一事。波
T2250_.63.0944c03: 那風者。口鼻是其路。取外莊是其事。謂
T2250_.63.0944c04: 我止我行是其作事。外曰。是波那何根能作。
T2250_.63.0944c05: 答曰。是十三根共一事。譬如籠中鳥。鳥動
T2250_.63.0944c06: 故籠動。諸根亦爾。以波那風動故十三根
T2250_.63.0944c07: 皆動。是故十三根同其事。阿波那風者。見
T2250_.63.0944c08: 可畏事即縮避之。是風若多令人怯弱已上
論文
T2250_.63.0944c09: 是外道計與此天別。正理六十初紙左云。辨
T2250_.63.0944c10: 身風略六種。一入息風。二出息風。三
T2250_.63.0944c11: 語風。四除棄風。五隨轉風。六動身風。
T2250_.63.0944c12: 諸有情處胎卵位。光於臍處業生風起。穿
T2250_.63.0944c13: 身成穴。如藉根莖。最初有風來入身内
T2250_.63.0944c14: 茲口鼻餘風續入。此初及後名入息風。此
T2250_.63.0944c15: 入息風適至身内。有風續出名出息風。如
T2250_.63.0944c16: 鍛金飾師開橐嚢口自然風入。風性法爾
T2250_.63.0944c17: 但有孔隙隨入故。入已按之。其風還
T2250_.63.0944c18: 出。入息出息次第亦然。理實此風無入無出。
T2250_.63.0944c19: 但如是轉能損益身。相續道中假名
T2250_.63.0944c20: 入息轉位。能逐身中腐敗汚垢諸臭穢物
T2250_.63.0944c21: 長火界身輕擧。出息轉時能除欝蒸
T2250_.63.0944c22: 減火界身沈重。發語風者。謂有別風
T2250_.63.0944c23: 是欲爲先展轉所引發語心起所増盛
T2250_.63.0944c24: 生從起流衝喉撃異熟生長養大種
T2250_.63.0944c25: 等流性風大種生。鼓動齒唇舌腭
T2250_.63.0944c26: 別。由此勢力起未來顯名句文造色自
T2250_.63.0944c27: 。此居口内語亦業。流出外時但名爲
T2250_.63.0944c28: 語。心生大種。其理極成。謂見貪瞋癡心起
T2250_.63.0944c29: 。面有潤燥亂色異常。又亦傳聞。懷
T2250_.63.0945a01: 者而門生焔。非慈心。貪引火生焚
T2250_.63.0945a02: 故。除棄風者。 有謂別風。隨便路行。能
T2250_.63.0945a03: 二穢内逼有苦受生。由苦受發除
T2250_.63.0945a04: 棄欲。由除棄欲起風心。此心起風成
T2250_.63.0945a05: 除棄業。又此風力令身安。隨轉風者。謂
T2250_.63.0945a06: 別風。遍隨身支諸毛孔轉。由此故得
T2250_.63.0945a07: 轉風名。此不心。但依業力隨身孔隙
T2250_.63.0945a08: 然流汗。由此能除孔隙住腐敗汚垢
T2250_.63.0945a09: 諸臭穢物。動身風者。有謂別風。能撃動身
T2250_.63.0945a10: 業表業。應知此起以心爲因遍諸身
T2250_.63.0945a11: 能爲撃動。因風義乘辨六風。顯宗
T2250_.63.0945a12: 二十九亦同
T2250_.63.0945a13: 念力持故如念住故光寶各解不同。光
T2250_.63.0945a14: 師以爲念力持息寶師不爾。念力持慧。今
T2250_.63.0945a15: 謂。光解爲優。以上論文已言持息今亦應
T2250_.63.0945a16: 然故
T2250_.63.0945a17: 有説根本彼説依八地有説同大乘瑜
T2250_.63.0945a18: 。倫記云。此四觀法下三靜慮根本方便並
T2250_.63.0945a19: 數息觀。不小論唯三近分中間欲
T2250_.63.0945a20: 界五地中作
T2250_.63.0945a21: 數謂繋心極聚散故若依大乘。瑜伽二
T2250_.63.0945a22: 十七明四數法。須者尋
T2250_.63.0945a23: 髖髀玄應音義云髖髀作臗同。苦桓苦
T2250_.63.0945a24: 昆二切。埤蒼髖尻也。廣雅。臗豚也。下古文䠋
T2250_.63.0945a25: 同蒲米切。説文股外也。比人用此音。又方
T2250_.63.0945a26: 爾切江南行此音。或作䏶俗字也
T2250_.63.0945a27: 或吠嵐婆寶疏云。吠嵐婆者。是鐵圍山
T2250_.63.0945a28: 問風眞諦師云。言吠嵐者此云恒起。即是
T2250_.63.0945a29: 轉日月風也。又玄應音義云。吠嵐婆。案
T2250_.63.0945b01: 論中作毘藍婆。或言旋藍婆。又作鞞嵐
T2250_.63.0945b02: 。或作隨藍婆。皆梵之楚夏。此云迅猛風
T2250_.63.0945b03: 也。瑜伽倫記云。吠藍婆風者。此云旋風。即
T2250_.63.0945b04: 是蘇迷盧山間旋嵐猛風也
T2250_.63.0945b05: 及初生時息最先入頌疏云。謂息先無
T2250_.63.0945b06:
T2250_.63.0945b07: 及後死時息最後出頌疏云。息新斷故
T2250_.63.0945b08: 有情數攝麟云。唯此在身内。離身非
T2250_.63.0945b09: 入息。以有情數
T2250_.63.0945b10: 非所長養彼損減故正理論曰。身増
T2250_.63.0945b11: 長位息便損減。身損減位息増長。故非所長
T2250_.63.0945b12:
T2250_.63.0945b13: 唯自上地通果心境故頌疏云。若生
T2250_.63.0945b14: 上息故。又生上地下地心。非
T2250_.63.0945b15: 息心故。下地心不上地息也。如
T2250_.63.0945b16: 初禪欲界心唯是通果。然此通果唯縁
T2250_.63.0945b17: 欲界所變化事。若生上二禪等。起初禪等
T2250_.63.0945b18: 。通威儀・通果。威儀唯初禪身業通果
T2250_.63.0945b19: 縁初禪變化故。起下地心而不
T2250_.63.0945b20: 上地息
T2250_.63.0945b21:
T2250_.63.0945b22:
T2250_.63.0945b23: 阿毘達磨倶舍論指要鈔第二十
T2250_.63.0945b24:
T2250_.63.0945b25:
T2250_.63.0945b26:   分別賢聖品第六之二
T2250_.63.0945b27: 謂以自共相名爲共相光寶兩解並
T2250_.63.0945b28: 正理以釋此論。然正理論總有二説
T2250_.63.0945b29: 光引後説。寶引前説。彼論後説全同此論
T2250_.63.0945c01: 前説不同。寶師引而不簡何也。麟記等中
T2250_.63.0945c02: 彼前説。且於前説中唯擧自相説
T2250_.63.0945c03: 共相文。此爲會正理前説與此論
T2250_.63.0945c04:
T2250_.63.0945c05: 相雜念住倶有爲體麟云。言相雜念住
T2250_.63.0945c06: 煩惱。此論無文唯此義立者。今謂。此釋
T2250_.63.0945c07: 非也婆沙百八十七三紙左云。問。此三念住誰
T2250_.63.0945c08: 煩惱。答。惟相雜念住能斷煩惱餘。
T2250_.63.0945c09: 問。何故自性念住不煩惱耶。答。若
T2250_.63.0945c10: 助伴惟慧不能斷煩惱故。正理六
T2250_.63.0945c11: 十四
紙左
曰。三中相雜能斷煩惱。非二能斷
T2250_.63.0945c12: 減増故。慧雜住得相雜名。理則但應
T2250_.63.0945c13: 慧倶有法可名曰相雜念住。非慧與
T2250_.63.0945c14: 相雜。無一身二慧倶故。由此智慧
T2250_.63.0945c15: 相雜攝。不唯説相雜念住能斷煩惱
T2250_.63.0945c16: 理應具言自性相雜能斷煩惱。於
T2250_.63.0945c17: 慧爲首故。無是過。斷煩惱時於慧
T2250_.63.0945c18: 亦立相雜名。故謂得止觀平等運道能斷
T2250_.63.0945c19: 煩惱。其理決定。所餘一切心心所等有止品
T2250_.63.0945c20: 觀品收。此平等時彼亦不等。由是一
T2250_.63.0945c21: 切相雜理齊。顯斷惑時相雜理等故。亦於
T2250_.63.0945c22: 慧立相雜名。多於所成勝能故。自性念
T2250_.63.0945c23: 住非亦能諸煩惱體是慧故。然名
T2250_.63.0945c24: 所待斷煩惱時必待餘法故。斷
T2250_.63.0945c25: 煩惱位慧立相雜名。由此所言相雜念住
T2250_.63.0945c26: 能斷煩惱理善成立。顯宗三十亦同如上諸
T2250_.63.0945c27: 論明説相雜能斷煩惱。何以云唯義立。無
T2250_.63.0945c28: 稽之説不信用
T2250_.63.0945c29: 縁自他倶相續異故光云。故彼經説。所
T2250_.63.0946a01: 念住四念住中雖身及法亦通非相續
T2250_.63.0946a02: 此中且據相續以論。或從已上
記文
今謂。
T2250_.63.0946a03: 若正理論亦通非相續。如寶師解
T2250_.63.0946a04: 若唯觀法名爲雜縁雜不雜縁法者。本
T2250_.63.0946a05: 婆沙。暉鈔所立句數與光記同。兩師
T2250_.63.0946a06: 所立並違婆沙。寶師不光師是非。檢
T2250_.63.0946a07: 顛末別釋。光記云。若唯觀法名不雜
T2250_.63.0946a08: 。於身等四或二合觀。或三合觀或四總
T2250_.63.0946a09: 觀。二二合觀有六。三三合觀有四。四合
T2250_.63.0946a10: 觀有一。總有十一。名雜縁法。通名法故
T2250_.63.0946a11: 此方已出一之餘(四十五紙左)亦
次二十四卷(三十一紙右 皆同)
暉鈔云。四法
T2250_.63.0946a12: 一一別縁爲四句不雜縁。二二合縁爲
T2250_.63.0946a13: 三句。三三合縁爲二句。四法合縁爲一句
T2250_.63.0946a14: 雜縁也上界品中亦
此釋
光記所立句數雜縁總有
T2250_.63.0946a15: 十一。更加不雜縁四句都合有十五句。暉
T2250_.63.0946a16: 鈔意。雜不雜縁合有十句。如上兩師未
T2250_.63.0946a17: 皎證。恐應是出胸臆。然此論就身等四法
T2250_.63.0946a18: 説。正理・顯宗五蘊法而論。二論皆云
T2250_.63.0946a19: 雜縁法念住。總有四種。二三四五蘊爲境別
T2250_.63.0946a20: 故。婆沙亦同。約就五蘊及無爲法説。彼
T2250_.63.0946a21: 論百八十七四紙左曰。法念住復有二種。一雜
T2250_.63.0946a22: 縁。二不雜縁。若縁想行蘊及無爲不雜縁
T2250_.63.0946a23: 若於五蘊或二二縁。或三三縁。或四四縁。
T2250_.63.0946a24: 或五總縁及無爲名爲雜縁已上
論文
此文總明
T2250_.63.0946a25: 雜不雜縁句數差別。以前具説故。百
T2250_.63.0946a26: 八十五十紙
頌疏冠注雖百八十七之文。不
百八十五故。不白句數
T2250_.63.0946a27: 婆沙
説有稍不
復次有盡無生智惟總縁
T2250_.63.0946a28: 。今遮彼意盡無生智或總縁五蘊
T2250_.63.0946a29: 復別縁故名此論。盡智應或於身循身觀
T2250_.63.0946b01: 念住者。謂縁色蘊。或於受循受觀念住者。
T2250_.63.0946b02: 謂縁受蘊。或於心循心觀念住者。謂縁
T2250_.63.0946b03: 。或於法循法觀念住者。謂縁想蘊行蘊及
T2250_.63.0946b04: 擇滅。此説不雜縁法念住。若雜縁法念住。則
T2250_.63.0946b05: 五蘊或二二縁或三三縁或四四縁或五
T2250_.63.0946b06: 總縁。二二縁者。謂色受縁。色想縁。色行縁。
T2250_.63.0946b07: 色識縁。受想縁。受行縁。受識縁。想行縁。想
T2250_.63.0946b08: 識縁。行識縁。三三縁者。謂色受想縁。色受行
T2250_.63.0946b09: 縁。色受識縁。色想縁。色行識縁。受想
T2250_.63.0946b10: 行縁。受想識縁。受行識縁。想行識縁。四四縁
T2250_.63.0946b11: 者。謂色受想行縁。色受想識縁。色受行識縁。
T2250_.63.0946b12: 色想行識縁。受想行識縁。或五總縁者。謂
T2250_.63.0946b13: 色受想行識一切總縁已上
論文
此文五蘊合縁句
T2250_.63.0946b14: 法者。謂二二合縁有十。三三合縁有九。四
T2250_.63.0946b15: 四合縁有五。五總縁有一。合有二十五句
T2250_.63.0946b16: 更加一一別縁五句婆沙更加無爲
。今此唯約五蘊作法
T2250_.63.0946b17: 都合有三十句。今用婆沙五蘊雜不雜縁法
T2250_.63.0946b18: 之準繩。以作此論身受等四雜不雜縁句
T2250_.63.0946b19: 總有十四。謂二二合縁有六。三三合縁有
T2250_.63.0946b20: 三。四總縁有一。合有十句更加一一別縁
T2250_.63.0946b21: 四句。雜不雜縁都合有十四句。爲
T2250_.63.0946b22: 學易解故。掲圖以示差別
T2250_.63.0946b23:  初婆沙論五蘊雜不雜縁三十句
T2250_.63.0946b24: 一一別縁 五句
T2250_.63.0946b25: [IMAGE]
T2250_.63.0946b26: [IMAGE]
T2250_.63.0946b27: [IMAGE]
T2250_.63.0946b28: [IMAGE]
T2250_.63.0946b29: [IMAGE]
T2250_.63.0946c01: 四四合縁 五句
T2250_.63.0946c02: [IMAGE]
T2250_.63.0946c03: [IMAGE]
T2250_.63.0946c04: [IMAGE]
T2250_.63.0946c05: [IMAGE]
T2250_.63.0946c06: [IMAGE]
T2250_.63.0946c07: [IMAGE]
T2250_.63.0946c08:  此二合縁法。於五蘊中第一以色爲主更兼
。此有。第二以受爲主。更兼餘一。此
T2250_.63.0946c09:  三句。除前色故。第三以想爲主。更兼餘一
此有二句。除色受故。第四以行爲主。更兼
T2250_.63.0946c10:  。此有一句。除色受想故。是故二二合
縁總有十句。三三四四合縁皆准此法
T2250_.63.0946c11: 第二此論身受心法雜不雜縁十四句 此憑
婆沙意
T2250_.63.0946c12: 作法。光記暉鈔所
未詳其據
T2250_.63.0946c13: 一一別縁 四句
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T2250_.63.0946c26: 如是熟修復何所修婆沙第二説三義
T2250_.63.0946c27: 觀七處善。此論何故不説。光師作二種釋
T2250_.63.0946c28: 寶師同其第一。又論修次第。光師唯會
T2250_.63.0946c29: 理此論相違。寶師廣會婆沙・倶舍・正理三
T2250_.63.0947a01: 。各有意致
T2250_.63.0947a02: 此煗善根下中上品等婆沙六云。問。此
T2250_.63.0947a03: 四善根爲幾品。答。有三品。謂煗是下品。
T2250_.63.0947a04: 頂是中品。忍及世第一法是上品。世友説
T2250_.63.0947a05: 曰。煗有三品。下下・下中・下上。頂有二品
T2250_.63.0947a06: 謂中下・上。忍有三品。世第一法唯一品
T2250_.63.0947a07: 已上
論文
冠注云。此論同世友説。今謂。此論煗法
T2250_.63.0947a08: 三品。此同世友。頂法亦有三品。不
T2250_.63.0947a09: 世友。勿漫言
T2250_.63.0947a10: 謂瑜伽師名中忍位中忍滿位二行一
T2250_.63.0947a11: 行古今會釋云不鮮。原根柢。淨影義章
T2250_.63.0947a12: 創道二行。至唐圓暉亦言二行。然檢
T2250_.63.0947a13: 二行文。明知二行是謬矣。台家荊谿
T2250_.63.0947a14: 順頌疏。以故台門末葉強設會釋。何有
T2250_.63.0947a15: 當乎。冠注引顯宗三以爲誠證。此是勦説
T2250_.63.0947a16: 也。本出於北林鈔。然彼論顛末無此文。可
T2250_.63.0947a17: 恥乎。古今釋家横説竪説巧立義理
T2250_.63.0947a18: 通會。然新舊婆沙・倶舍・正理・顯宗諸論
T2250_.63.0947a19: 絶無誠文。*二行爲滿其誤必矣。具如
T2250_.63.0947a20: 。不縷説舊婆沙第四(四丁)新婆沙
五(十七紙)舊倶舍十六(二十三
T2250_.63.0947a21: 紙)正理論六十一(五丁)顯宗論三十(八紙)淨影
大乘義章十一(三紙)天台妙玄三之二(十四丁)文
T2250_.63.0947a22: 句六之二(四紙)釋籤
三之二(十一紙)等
然光法師評徳光惠暉云。
T2250_.63.0947a23: 拏鉢剌。是中印度秣底補羅國人。是西
方有學聖人。於本國百餘部論
二解云。於
T2250_.63.0947a24: 理爲勝。寶師破云。徳光所解事太繁雜。既
T2250_.63.0947a25: 論文何理知定相繋屬乎。如我見増
T2250_.63.0947a26: 我故起非我行者。何別理於滅等
T2250_.63.0947a27: 偏起離等行先觀滅等諦今謂。徳
T2250_.63.0947a28: 光論師縱雖有學聖者。以理推窮。所解或
T2250_.63.0947b01: 亦不正。何敢信用。寶師大彈駮。不
T2250_.63.0947b02:
T2250_.63.0947b03: 此言意顯決擇分名舊論云。一切聖
T2250_.63.0947b04: 道名決擇分者。於見道中隨約一道故名。
T2250_.63.0947b05: 又正理云分謂分段。即是見道是決擇中一
T2250_.63.0947b06: 分攝故顯宗
全同
T2250_.63.0947b07: 此四善根憎背有故正理云。此四善根
T2250_.63.0947b08: 能感色界五蘊異熱爲圓滿因。不
T2250_.63.0947b09: 衆同分故。極厭圓寂
T2250_.63.0947b10: 此四善根非擇滅故光記云會釋此
T2250_.63.0947b11: 論與正理・婆沙相違總有四説。寶解大同
T2250_.63.0947b12: 第二。四善根得與能依道其差別。叵
T2250_.63.0947b13: 例同。如寶師辨
T2250_.63.0947b14: 依根本地極猛利故光寶並引婆沙第
T2250_.63.0947b15: *七 六紙左。然其所光師約苦樂道
T2250_.63.0947b16: 以辨差別。寶師就止觀等不釋。寶
T2250_.63.0947b17: 解於理爲
T2250_.63.0947b18: 遇了分位善説法師惠暉云。遇了分位
T2250_.63.0947b19: 者。即了五位修行次第者。爲説煗法
T2250_.63.0947b20: 次第修頂。從頂生忍准
T2250_.63.0947b21: 生謂卵濕生惠暉云。得聖後不受。若未
T2250_.63.0947b22: 聖前即亦許受。*如世羅等今謂。非
T2250_.63.0947b23: 聖位。如今所明。或亦不
T2250_.63.0947b24: 有謂第八等有具如下論十七
紙左
預流極
T2250_.63.0947b25: 七返有。麟云。第八有言但遮欲界
T2250_.63.0947b26: 上界。以上流者受多生故。惠暉云。第八等
T2250_.63.0947b27: 者。等取色界一處二生業。於色界十六天
T2250_.63.0947b28: 一處一生更不第二生。於第二生
T2250_.63.0947b29: 非擇滅。欲界第八生業色界第二生業障
T2250_.63.0947c01: 上品忍
T2250_.63.0947c02: 何縁唯此異生性故光云。世第一法能
T2250_.63.0947c03: 無間道捨異生性故。苦法忍如解脱道
T2250_.63.0947c04: 異生性故。世第一現在時説名爲
T2250_.63.0947c05: 已上
記文
此如下論十紙左幷記二十八
紙左
T2250_.63.0947c06: 論曰如華果樹寶師引正理釋。光師
T2250_.63.0947c07: 引何乎。今謂。正理・此論其旨不同。正理
T2250_.63.0947c08: 論師大破此論所説別設一説。寶師所
T2250_.63.0947c09: 是也。彼論云。從世第一善根。無間即縁
T2250_.63.0947c10: 界苦聖諦境。有無漏攝法智忍生。此忍名爲
T2250_.63.0947c11: 苦法智忍。寧知此忍是無漏攝。從世第一
T2250_.63.0947c12: 無間而生。以契經中言世第一無間入正性
T2250_.63.0947c13: 決定或正性離生。爾時名越異生地故。此忍
T2250_.63.0947c14: 既是決定離生一分所攝。定是無漏。從世第
T2250_.63.0947c15: 無間而生。説無漏言具如寶
疏引
經主此中
T2250_.63.0947c16: 是釋。爲此忍是無漏故。擧後等
T2250_.63.0947c17: 以爲標別。此能生法智。是法智因得
T2250_.63.0947c18: 智忍名花菓樹。詳彼意謂唯説忍言。恐
T2250_.63.0947c19: 此有加行忍。此無深理。非彼法
T2250_.63.0947c20: 此法。此法必應彼同類如華菓樹
T2250_.63.0947c21: 斷對治等因果類殊。又不極成。以苦法智
T2250_.63.0947c22: 是無漏性非極成。如何忍生彼同彼是
T2250_.63.0947c23: 無漏。又此無加行忍。説世第一無間
T2250_.63.0947c24: 故説此能越異生地故。非有漏忍能
T2250_.63.0947c25: 此事。又如何知此苦法忍以苦法智
T2250_.63.0947c26: 等流果。若謂此忍是無漏故乃前生故。理
T2250_.63.0947c27: 亦不然。未此忍無漏理故。由此證知前
T2250_.63.0947c28: 釋爲善
T2250_.63.0947c29: 經説正性得決定名麟云。詳其正性之
T2250_.63.0948a01: 名即通涅槃及與見道。離生決定唯目見道
T2250_.63.0948a02: 故此二名皆通兩釋。謂依主・持業
T2250_.63.0948a03: 謂許此忍生相婆沙三十左云。謂一
T2250_.63.0948a04: 切法能於未來作用者。總有三類。一者
T2250_.63.0948a05: 内法。如苦法忍。二者外方。如日等光明。三
T2250_.63.0948a06: 者内外法。如諸生相已上
記文
今謂。婆沙云
T2250_.63.0948a07: 等光明取月燈等。與此論
T2250_.63.0948a08: 如上怨家能害怨命正理・光・寶及朝鮮本
T2250_.63.0948a09: 家字作肩。舊論云。譬如怨家肩怨家
T2250_.63.0948a10: 有餘師説解脱道故倶舍・婆沙並有
T2250_.63.0948a11: 説光云。各據一義並不相違
T2250_.63.0948a12: 論曰無能隔礙故理難之。倶舍師
T2250_.63.0948a13: 之。光師具擧寶師唯擧正理難。不
T2250_.63.0948a14: 舍救。寶疏如是類多思之。又無間之間。此
T2250_.63.0948a15: 論約礙正理就隔。二論有
T2250_.63.0948a16: 其中總有故修道攝大分言之。大乘
T2250_.63.0948a17: 及成實論・經部宗等。總取十六以爲見道
T2250_.63.0948a18: 有部并論主唯取十五以爲見道。第十六心
T2250_.63.0948a19: 是修道攝。如此論文。惠暉云。經部師第十六
T2250_.63.0948a20: 心是見道攝。比量因云。以智攝故。如
T2250_.63.0948a21: 修道七智。有部是修道。因云。以果道攝。如
T2250_.63.0948a22: 餘修道也。又依大乘。雜集第九云。如是十
T2250_.63.0948a23: 六心刹那説名見道。所以者何。由是忍
T2250_.63.0948a24: 智所攝十六心刹那於曾所見四聖諦境
T2250_.63.0948a25: 各以四刹那故。見道已上
論文
唯識第九
T2250_.63.0948a26: 亦同對法。廣如唯識述記
T2250_.63.0948a27: 見道位中二隨法行今小乘宗。信・法二
T2250_.63.0948a28: 行在見道位。大乘不然。故廣章云。信・法二
T2250_.63.0948a29: 人。謂在見道十五心頂幷道前向果
T2250_.63.0948b01: 是總名信行・法行然對法論。唯初資
T2250_.63.0948b02: 糧已具望二人者。約親近説。
T2250_.63.0948b03: 顯揚唯説見道前者。據長時説。亦不相違
T2250_.63.0948b04: 小悉唯在見道
T2250_.63.0948b05: 此於一切必初得故寶云。言必初得
T2250_.63.0948b06: 者簡超越第二第三果也。彼雖初得。非
T2250_.63.0948b07: 定初故。麟云。此預流果不得即止。得必在
T2250_.63.0948b08: 初。故名爲
T2250_.63.0948b09: 此二聖者信慧互増故麟云。理實信解信
T2250_.63.0948b10: 増見至慧増。今言言。顯二故言
T2250_.63.0948b11: 互増。非東西互見也。今謂。未
T2250_.63.0948b12: 何縁先斷非後果向光云。五等等取斷
T2250_.63.0948b13: 六品等乃至無所有處第九品。果等等取一
T2250_.63.0948b14: 來不還果。頌疏云。此憙者。何故斷五品
T2250_.63.0948b15: 第二向。斷第三向。斷上七地
T2250_.63.0948b16: 第四向已上
疏文
今謂。光釋不論意。何者已
T2250_.63.0948b17: 五品。尚預流第二句。例此斷
T2250_.63.0948b18: 七八品。尚名一來第三向。光師云。等
T2250_.63.0948b19: 取六品斷者不可也。頌疏爲正。故正理六十
T2250_.63.0948b20: 三紙右云。何縁先時斷修所斷欲一至五或
T2250_.63.0948b21: 七八品初定一品廣説乃至無所有所第九品
T2250_.63.0948b22: 第十六道類。忍智心。但名預流一來
T2250_.63.0948b23: 不還果。非一來不還阿羅漢向。顯宗全同
T2250_.63.0948b24: 則預流名應目第八光師釋第八言
T2250_.63.0948b25: 二解。初解指預流向。次解苦法智忍。智
T2250_.63.0948b26: 度論言八人地故。寶疏頌並用第二釋
T2250_.63.0948b27: 於現觀流名預流者麟云。謂遍歴十六
T2250_.63.0948b28: 皆起得至身也。非得果已上
T2250_.63.0948b29: 謂。不然。以正理論故。彼論六十四
T2250_.63.0948c01: 紙左云。未遍至現觀流故八忍八智
T2250_.63.0948c02: 現觀流。道類智時皆具至得。是故第八不
T2250_.63.0948c03: 預流
T2250_.63.0948c04: 彼從此後説極七生結者光有二解。初
T2250_.63.0948c05: 解爲正。又言二十八生者。彌沙塞部計。人
T2250_.63.0948c06: 天中合爲七生。成實論計。總有十四生。不
T2250_.63.0948c07: 中有。大乘及薩婆多立二十八生。如
T2250_.63.0948c08: 瑜伽偏記述
T2250_.63.0948c09: 又彼有餘七結在故光寶所解不同。光
T2250_.63.0948c10: 師爲論主義故救正理來難。寶師以爲
T2250_.63.0948c11: 娑異師説。正理破斥非關論主。猶且以
T2250_.63.0948c12: 彈。何用倶舍師救釋爲。又破泰師者。光
T2250_.63.0948c13: 寶並同其至義趣稍有差別
T2250_.63.0948c14: 法爾自得苾芻形相無學。唯得
T2250_.63.0948c15: 形相戒體。以要期故。十誦及薩
T2250_.63.0948c16: 婆多許羅漢沙彌。蓋爲此也。餘部餘律
T2250_.63.0948c17: 此不同。如報恩吼詳辨
T2250_.63.0948c18: 以不生長業與果故寶師配新舊業
T2250_.63.0948c19: 二故。此釋不允。論約業果以立二故
T2250_.63.0948c20: 現文已言彼生長業。何分新舊二業。光釋
T2250_.63.0948c21:
T2250_.63.0948c22: 諸有決定況得預流麟云。此是
T2250_.63.0948c23: 況勝。義通二釋。一云。由忍不惡趣故。
T2250_.63.0948c24: 所以有惡趣之業忍善根。況得
T2250_.63.0948c25: 預果耶。二云。忍尚不惡趣之業
T2250_.63.0948c26: 起忍。且從前解已上
記文
今謂後解不論文
T2250_.63.0948c27: 如言作空謂毀臺觀爾雅。四方而高曰臺。
T2250_.63.0948c28: 又云。觀之闕。孫炎曰。門雙觀也。釋名
T2250_.63.0948c29: 云。觀者於止觀望也
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