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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_.63.0945a01: 毒者而門生焔。非有慈心。貪引火生焚身
T2250_.63.0945a02: 等故。除棄風者。 有謂別風。隨便路行。能
T2250_.63.0945a03: 蠲二穢。内逼有苦受生。由苦受生發除
T2250_.63.0945a04: 棄欲。由除棄欲引起風心。此心起風成
T2250_.63.0945a05: 除棄業。又此風力令身安陰。隨轉風者。謂
T2250_.63.0945a06: 有別風。遍隨身支諸毛孔轉。由此故得隨
T2250_.63.0945a07: 轉風名。此不依心。但依業力。隨身孔隙自
T2250_.63.0945a08: 然流汗。由此能除依孔隙住腐敗汚垢
T2250_.63.0945a09: 諸臭穢物。動身風者。有謂別風。能撃動身
T2250_.63.0945a10: 引業表業。應知此起以心爲因遍諸身
T2250_.63.0945a11: 支能爲撃動。因顯風義乘辨六風。顯宗
T2250_.63.0945a12: 二十九亦同
T2250_.63.0945a13: 念力持故至如念住故文光寶各解不同。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: 有説根本至彼説依八地文有説同大乘瑜
T2250_.63.0945a18: 伽。倫記云。此四觀法下三靜慮根本方便並
T2250_.63.0945a19: 得作數息觀。不同小論唯三近分中間欲
T2250_.63.0945a20: 界五地中作
T2250_.63.0945a21: 數謂繋心至極聚散故文若依大乘。瑜伽二
T2250_.63.0945a22: 十七明四數法。須者尋之
T2250_.63.0945a23: 髖髀文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: 或吠嵐婆文寶疏云。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: 運轉日月風也。又玄應音義云。吠嵐婆。案
T2250_.63.0945b01: 舊論中作毘藍婆。或言旋藍婆。又作鞞嵐
T2250_.63.0945b02: 婆。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: 及初生時息最先入文頌疏云。謂息先無
T2250_.63.0945b06: 故
T2250_.63.0945b07: 及後死時息最後出文頌疏云。息新斷故
T2250_.63.0945b08: 有情數攝文麟云。唯此在身内。離身非出
T2250_.63.0945b09: 入息。以非有情數故
T2250_.63.0945b10: 非所長養至彼損減故文正理論曰。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: 養
T2250_.63.0945b13: 唯自上地至通果心境故文頌疏云。若生下
T2250_.63.0945b14: 地無上息故。又生上地起下地心。非是
T2250_.63.0945b15: 縁息心故。下地心不縁上地息也。如生
T2250_.63.0945b16: 初禪起欲界心唯是通果。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: 心。通威儀･通果。威儀唯初禪身業通果
T2250_.63.0945b19: 亦縁初禪變化故。起下地心而不能縁
T2250_.63.0945b20: 上地息也
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: 三
T2250_.63.0945b25:
T2250_.63.0945b26: 　　分別賢聖品第六之二
T2250_.63.0945b27: 謂以自共相至名爲共相文光寶兩解並
T2250_.63.0945b28: 引正理以釋此論。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: 引彼前説。且於前説中唯擧自相説不引
T2250_.63.0945c03: 共相文。此爲不領會正理前説與此論
T2250_.63.0945c04: 別也
T2250_.63.0945c05: 相雜念住至倶有爲體文麟云。言相雜念住
T2250_.63.0945c06: 斷煩惱。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: 斷煩惱。答。惟相雜念住能斷煩惱非餘。
T2250_.63.0945c09: 問。何故自性念住不能斷煩惱耶。答。若
T2250_.63.0945c10: 離助伴惟慧不能斷煩惱故。正理六
T2250_.63.0945c11: 十十四
紙左		曰。三中相雜能斷煩惱。非二能斷
T2250_.63.0945c12: 太減増故。與慧雜住得相雜名。理則但應
T2250_.63.0945c13: 慧倶有法可得名曰相雜念住。非慧與慧
T2250_.63.0945c14: 可有相雜。無有一身二慧倶故。由此智慧
T2250_.63.0945c15: 非相雜攝。不應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。於斷煩
T2250_.63.0945c17: 惱慧爲首故。無如是過。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: 攝有觀品收。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。多於所成有勝能故。自性念
T2250_.63.0945c23: 住非不亦能斷諸煩惱體是慧故。然名自
T2250_.63.0945c24: 性謂無所待。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: 稽之説不可信用
T2250_.63.0945c29: 縁自他倶相續異故文光云。故彼經説。所
T2250_.63.0946a01: 縁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。或從多分已上
記文		今謂。
T2250_.63.0946a03: 若正理論亦通非相續。如寶師解
T2250_.63.0946a04: 若唯觀法至名爲雜縁文雜不雜縁法者。本
T2250_.63.0946a05: 出婆沙。暉鈔所立句數與光記不同。兩師
T2250_.63.0946a06: 所立並違婆沙。寶師不辨光師是非。檢疏
T2250_.63.0946a07: 顛末無有別釋。光記云。若唯觀法名不雜
T2250_.63.0946a08: 縁。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
見次二十四卷(三十一紙右　皆同)		暉鈔云。四法
T2250_.63.0946a12: 一一別縁爲四句名不雜縁。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
同此釋		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。如上兩師未引
T2250_.63.0946a17: 皎證。恐應是出胸臆。然此論就身等四法
T2250_.63.0946a18: 爲説。正理･顯宗約五蘊法而論。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。約就五蘊及無爲法爲説。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。若縁想行蘊及無爲名不雜縁。
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: 雜不雜縁不明句數差別。以前具説故。百
T2250_.63.0946a26: 八十五十紙
左		曰頌疏冠注雖指百八十七之文。不
擧百八十五故。不辨白句數方
T2250_.63.0946a27: 軌與婆沙
説有稍不合		復次有執盡無生智惟總縁五
T2250_.63.0946a28: 蘊。今遮彼意顯盡無生智或總縁五蘊或
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。謂縁識
T2250_.63.0946b03: 蘊。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: 於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。色想識縁。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應有六
句。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: 爲之準繩。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。爲欲令初
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餘
一。此有四四。第二以受爲主。更兼餘一。此
T2250_.63.0946c09: 　有三句。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。更兼餘
T2250_.63.0946c10: 　一。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　此憑上
婆沙意
T2250_.63.0946c12: 作法。光記暉鈔所
立未詳其據
T2250_.63.0946c13: 一一別縁　四句
T2250_.63.0946c14: [IMAGE]
T2250_.63.0946c15: [IMAGE]
T2250_.63.0946c16: [IMAGE]
T2250_.63.0946c17: [IMAGE]
T2250_.63.0946c18: [IMAGE]
T2250_.63.0946c19: [IMAGE]
T2250_.63.0946c20: [IMAGE]
T2250_.63.0946c21: [IMAGE]
T2250_.63.0946c22: [IMAGE]
T2250_.63.0946c23: [IMAGE]
T2250_.63.0946c24: [IMAGE]
T2250_.63.0946c25: [IMAGE]
T2250_.63.0946c26: 如是熟修至復何所修文婆沙第二説三義
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。光師唯會正
T2250_.63.0946c29: 理此論相違。寶師廣會婆沙･倶舍･正理三
T2250_.63.0947a01: 論。各有意致
T2250_.63.0947a02: 此煗善根下中上品等文婆沙六云。問。此
T2250_.63.0947a03: 四善根爲有幾品。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: 爲有三品。此同世友。頂法亦有三品。不
T2250_.63.0947a09: 同世友。勿漫言同
T2250_.63.0947a10: 謂瑜伽師至名中忍位文中忍滿位二行一
T2250_.63.0947a11: 行古今會釋云不鮮。原其根柢。淨影義章
T2250_.63.0947a12: 創道二行。至唐圓暉亦言二行。然檢諸
T2250_.63.0947a13: 論無二行文。明知二行是謬矣。台家荊谿
T2250_.63.0947a14: 依順頌疏。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: 不恥乎。古今釋家横説竪説巧立義理專
T2250_.63.0947a18: 事通會。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。具如古
T2250_.63.0947a20: 鈔。不遑縷説文出舊婆沙第四(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。
云瞿
T2250_.63.0947a23: 拏鉢剌。是中印度秣底補羅國人。是西
方有學聖人。於本國造百餘部論		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: 無論文何理知定相繋屬乎。如我見増
T2250_.63.0947a26: 者爲治我故起非我行者。何別理於滅等
T2250_.63.0947a27: 下偏起離等行先觀滅等諦耶文今謂。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。寶師大如彈駮。不亦
T2250_.63.0947b02: 宜乎
T2250_.63.0947b03: 此言意顯至決擇分名文舊論云。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: 此四善根至憎背有故文正理云。此四善根
T2250_.63.0947b08: 能感色界五蘊異熱爲圓滿因。不能牽引
T2250_.63.0947b09: 衆同分故。極厭諸欣圓寂故
T2250_.63.0947b10: 此四善根至非擇滅故文光記云會釋此
T2250_.63.0947b11: 論與正理･婆沙相違總有四説。寶解大同
T2250_.63.0947b12: 第二。四善根得與能依道有其差別。叵以
T2250_.63.0947b13: 例同。如寶師辨
T2250_.63.0947b14: 依根本地至極猛利故文光寶並引婆沙第
T2250_.63.0947b15: ＊七　六紙左文。然其所註釋光師約苦樂道
T2250_.63.0947b16: 以辨差別。寶師就止觀等不等爲釋。寶
T2250_.63.0947b17: 解於理爲優
T2250_.63.0947b18: 遇了分位善説法師文惠暉云。遇了分位
T2250_.63.0947b19: 者。即了五位修行次第者。爲説修煗法
T2250_.63.0947b20: 次第修頂。從頂生忍准此
T2250_.63.0947b21: 生謂卵濕生文惠暉云。得聖後不受。若未
T2250_.63.0947b22: 得聖前即亦許受。＊如世羅等文今謂。非
T2250_.63.0947b23: 局聖位。如今所明。或亦不受
T2250_.63.0947b24: 有謂第八等有文具如下論十七
紙左		説預流極
T2250_.63.0947b25: 七返有中。麟云。第八有言但遮欲界非遮
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: 一處受一生更不受第二生。於第二生
T2250_.63.0947b29: 得非擇滅。欲界第八生業色界第二生業障
T2250_.63.0947c01: 得上品忍也
T2250_.63.0947c02: 何縁唯此至異生性故文光云。世第一法能
T2250_.63.0947c03: 如無間道捨異生性故。苦法忍如解脱道
T2250_.63.0947c04: 捨異生性故。世第一住現在時説名爲入
T2250_.63.0947c05: 故已上
記文		此如下論十紙左幷記二十八
紙左		具説
T2250_.63.0947c06: 論曰至如華果樹文寶師引正理釋。光師
T2250_.63.0947c07: 不引何乎。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。寶師所引
T2250_.63.0947c09: 是也。彼論云。從世第一善根。無間即縁欲
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: 一無間而生。説無漏言等具如寶
疏引		經主此中
T2250_.63.0947c16: 作如是釋。爲顯此忍是無漏故。擧後等
T2250_.63.0947c17: 流以爲標別。此能生法智。是法智因得法
T2250_.63.0947c18: 智忍名。如花菓樹。詳彼意謂唯説忍言。恐
T2250_.63.0947c19: 此有同加行忍行。此無深理。非爲彼法
T2250_.63.0947c20: 有此法生。此法必應與彼同類如華菓樹。
T2250_.63.0947c21: 斷對治等因果類殊。又不極成。以苦法智
T2250_.63.0947c22: 是無漏性非爲極成。如何忍生彼同彼是
T2250_.63.0947c23: 無漏。又此無同加行忍失。説世第一無間
T2250_.63.0947c24: 生故説此能越異生地故。非有漏忍能
T2250_.63.0947c25: 成此事。又如何知此苦法忍以苦法智爲
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。未説此忍無漏理故。由此證知前
T2250_.63.0947c28: 釋爲善
T2250_.63.0947c29: 經説正性至得決定名文麟云。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: 謂許此忍至生相文婆沙三六十左云。謂一
T2250_.63.0948a04: 切法能於未來有作用者。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。婆沙云日
T2250_.63.0948a07: 等光明等取月燈等。與此論同
T2250_.63.0948a08: 如上怨家能害怨命文正理･光･寶及朝鮮本
T2250_.63.0948a09: 家字作肩。舊論云。譬如上怨家肩殺怨家
T2250_.63.0948a10: 有餘師説至解脱道故文倶舍･婆沙並有三
T2250_.63.0948a11: 説光云。各據一義並不相違
T2250_.63.0948a12: 論曰至無能隔礙故文正理難之。倶舍師
T2250_.63.0948a13: 救之。光師具擧寶師唯擧正理難。不用倶
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。二論有別
T2250_.63.0948a16: 其中總有至故修道攝文大分言之。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。如餘
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。由如是忍
T2250_.63.0948a24: 智所攝十六心刹那於曾所未見四聖諦境
T2250_.63.0948a25: 各以四刹那見故。爲見道已上
論文		唯識第九
T2250_.63.0948a26: 亦同對法。廣如唯識述記。
T2250_.63.0948a27: 見道位中至二隨法行文今小乘宗。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趣向果。
T2250_.63.0948b01: 如是總名信行･法行。然對法論。唯初資
T2250_.63.0948b02: 糧已具望入見名二人者。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: 不同小悉唯在見道
T2250_.63.0948b05: 此於一切至必初得故文寶云。言必初得
T2250_.63.0948b06: 者簡超越第二第三果也。彼雖初得。非必
T2250_.63.0948b07: 定初故。麟云。此預流果不得即止。得必在
T2250_.63.0948b08: 初。故名爲定
T2250_.63.0948b09: 此二聖者信慧互増故文麟云。理實信解信
T2250_.63.0948b10: 増見至慧増。今言互言。顯不具二故言
T2250_.63.0948b11: 互増。非如東西互見也。今謂。未穩
T2250_.63.0948b12: 何縁先斷至非後果向文光云。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。何故斷五品非
T2250_.63.0948b15: 第二向。斷品非第三向。斷上七地非
T2250_.63.0948b16: 第四向也已上
疏文		今謂。光釋不符論意。何者已
T2250_.63.0948b17: 斷五品。尚爲預流不名第二句。例此斷
T2250_.63.0948b18: 七八品。尚名一來不名第三向。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: 四三紙右云。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: 惑至第十六道類。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: 則預流名應目第八文光師釋第八言總
T2250_.63.0948b25: 有二解。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: 於現觀流至名預流者文麟云。謂遍歴十六
T2250_.63.0948b28: 心皆起得至身也。非謂得果名果已上今
T2250_.63.0948b29: 謂。不然。以違正理論故。彼論六十四六
T2250_.63.0948c01: 紙左云。未遍至得現觀流故八忍八智
T2250_.63.0948c02: 名現觀流。道類智時皆具至得。是故第八不
T2250_.63.0948c03: 名預流
T2250_.63.0948c04: 彼從此後至説極七生文結者光有二解。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: 計中有。大乘及薩婆多立有二十八生。如
T2250_.63.0948c08: 瑜伽偏記述
T2250_.63.0948c09: 又彼有餘七結在故文光寶所解不同。光
T2250_.63.0948c10: 師爲論主義故救正理來難。寶師以爲婆
T2250_.63.0948c11: 娑異師説。正理破斥非關論主。猶且以道
T2250_.63.0948c12: 理彈。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: 法爾自得苾芻形相文雖證無學。唯得
T2250_.63.0948c15: 形相未得戒體。以無要期故。十誦及薩
T2250_.63.0948c16: 婆多許有羅漢沙彌。蓋爲此也。餘部餘律
T2250_.63.0948c17: 與此不同。如報恩吼詳辨
T2250_.63.0948c18: 以不生長至業與果故文寶師配新舊業以
T2250_.63.0948c19: 釋二故。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: 爲善
T2250_.63.0948c22: 諸有決定至況得預流文麟云。此是以劣
T2250_.63.0948c23: 況勝。義通二釋。一云。由忍不隨惡趣故。
T2250_.63.0948c24: 所以有惡趣之業不能生忍善根。況得
T2250_.63.0948c25: 預果耶。二云。忍尚不起惡趣之業名不
T2250_.63.0948c26: 起忍。且從前解已上
記文		今謂後解不順論文｣
T2250_.63.0948c27: 如言作空謂毀臺觀文爾雅。四方而高曰臺。
T2250_.63.0948c28: 又云。觀云之闕。孫炎曰。門雙觀也。釋名
T2250_.63.0948c29: 云。觀者於止觀望也
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