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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: 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
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
T2250_.63.0949a01:
T2250_.63.0949a02: 阿毘達磨倶舍論指要鈔第二十
T2250_.63.0949a03:
T2250_.63.0949a04:   分別賢聖品第六之三
T2250_.63.0949a05: 斷欲三四品斷六一來果頌疏云。初兩
T2250_.63.0949a06: 句明家家。下兩句明向果。光云。上三句明
T2250_.63.0949a07: 向。下一句明今謂。光釋爲正。以
T2250_.63.0949a08: 家家
T2250_.63.0949a09: 論曰轉名家家雜心論云。須陀洹勝者
T2250_.63.0949a10: 家家。以進斷惑經生勝彼住果經生
T2250_.63.0949a11: 勝。淨影云。厭舊生處異家受生故曰家家
T2250_.63.0949a12: 麟云。以生非一家故曰家家。瑜伽倫記六
T2250_.63.0949a13: 下云。聖人厭於生處故。於一家出處
T2250_.63.0949a14: 重生。從一至一家二生三生。但易
T2250_.63.0949a15: 肯重生。不同姓。張處東西。二張家
T2250_.63.0949a16: 別亦得重生
T2250_.63.0949a17: 三由受生三二生故光師引正理六十
T2250_.63.0949a18: 四・婆沙五十三等釋聖者不造或造
T2250_.63.0949a19: 業義。寶師准正理經。不造爲
T2250_.63.0949a20: 應智總有二種或二或三若依大乘
T2250_.63.0949a21: 瑜伽倫記六下十九
紙左
云。泰云。詳夫人天家西
T2250_.63.0949a22: 方有二説。難陀論師云。人天二趣若往若來。
T2250_.63.0949a23: 戒賢論師云。二生家家唯於天上二生往來。
T2250_.63.0949a24: 三生準此 問。斷一二品惑家至家。何
T2250_.63.0949a25: 故不家家。答。昔云。家家有四。一斷一。
T2250_.63.0949a26: 二斷二住七。三斷三住六。四斷四住五。
T2250_.63.0949a27: 奘法師云。此解不然。準大品經唯斷一二
T2250_.63.0949a28: 品爲中間人。令四種。須陀洹依何異説
T2250_.63.0949b01: 名爲家家。興法師云。謂若預流果人得
T2250_.63.0949b02: 三品預流果名爲家家。彼既無勝屬
T2250_.63.0949b03: 不定家家已上
記文
又釋家家得道涅槃
T2250_.63.0949b04: 。光有二義。自評。前解爲勝。寶解同彼第
T2250_.63.0949b05: 。又光師明欲界九品煩惱増生損生。總有
T2250_.63.0949b06: 四解。慈恩義林章及瑜伽倫記圓暉頌疏等
T2250_.63.0949b07: 皆同第一解。寶師大同。惠暉云。此疏
T2250_.63.0949b08: 圓暉疏九品潤七生即別配品數。定是光
T2250_.63.0949b09: 法師釋。若寶法師。即未第九品共潤
T2250_.63.0949b10: 。如上上品有七生。乃至下下品亦
T2250_.63.0949b11: 七生之力。若斷前品了。即後品獨潤
T2250_.63.0949b12: 者亦七生攝。若爾不七生即七生
T2250_.63.0949b13: 攝。家家不滿三二生。應家家攝。答。七生
T2250_.63.0949b14: 縁。滿不滿皆七生攝。家家須
T2250_.63.0949b15: 三縁要具三二生。方是家家攝
T2250_.63.0949b16: 間謂間隔不得不還果瑜伽倫記六下
T2250_.63.0949b17: 十九
紙左
云。一間者。唯爲一生間不涅槃
T2250_.63.0949b18: 故名一間。間是間隔。舊名一種子。謂不正
T2250_.63.0949b19: 也。衣梵本翳迦鼻親迦。可一種子。然
T2250_.63.0949b20: 此中説翳迦鼻指迦。此云一間。故不
T2250_.63.0949b21: 一種子已上
記文
然舊論亦云一間
T2250_.63.0949b22: 遍歿者故名遍沒光寶並引婆沙百
T2250_.63.0949b23: 七十四九紙左之文。此中問答不還果聖者
T2250_.63.0949b24: 半超等莪。總有三説。光師不正否。寶師
T2250_.63.0949b25: 後説爲正。如彼具辨
T2250_.63.0949b26: 後三亦由分成三種光師初順後受
T2250_.63.0949b27: 。總有二釋。後亦有三釋。初中後釋・後中
T2250_.63.0949b28: 第一爲優准寶師意。聖者不造新業。此是
T2250_.63.0949b29: 凡位曾在欲界造故業。惠暉。此言
T2250_.63.0949c01: 凡位造業。不是得聖造業也已上
T2250_.63.0949c02: 乘亦云。凡夫已造下三天一地繋故。
T2250_.63.0949c03: 後由無漏資此故業生淨居天。非聖者新
T2250_.63.0949c04: 也。小乘亦不聖者造新業。則資助凡
T2250_.63.0949c05: 位故業也。故寶師唯就後順中分多少
T2250_.63.0949c06:
T2250_.63.0949c07: 趣是行義餘則不然寶師此爲第一答。
T2250_.63.0949c08: 光師尚屬問中。寶解爲優。以勢故。頌
T2250_.63.0949c09: 疏亦同寶解
T2250_.63.0949c10: 又唯七種立善士趣解不二義
T2250_.63.0949c11: 正否。寶師評云。二釋之中後解爲勝。若唯行
T2250_.63.0949c12: 善名爲善趣。無學之人亦唯行善。因何不
T2250_.63.0949c13: 已上
疏文
今謂。無學之人亦唯行善。故言後釋
T2250_.63.0949c14: 勝。其理極成豈唯爲此而已。正望趣字
T2250_.63.0949c15: 則行善之義疎上行之義親也
T2250_.63.0949c16: 及得殊勝所依止故頌疏云。昔於凡夫
T2250_.63.0949c17: 得道。未勝依。經生唯於身名殊勝。惠
T2250_.63.0949c18: 暉云。昔凡身得初果經生於聖身上
T2250_.63.0949c19: 二果等二果等名勝依止
T2250_.63.0949c20: 及應進得若二若三沙門果故光有二解
T2250_.63.0949c21: 初解爲正。論文唯二三第字故。違
T2250_.63.0949c22: 越正理文言次第故。第二解不正理六十
五初紙
T2250_.63.0949c23: 寶疏
六紙右
T2250_.63.0949c24: 前二刹那似解脱道光寶各解不同。寶
T2250_.63.0949c25: 解爲
T2250_.63.0949c26: 何謂五品品差別故光有二解。自評。
T2250_.63.0949c27: 以前解爲正此眞諦説寶師亦
T2250_.63.0949c28: 得先未得故名身證光寶釋有識身。於
T2250_.63.0949c29: 中光解爲勝。寶解不允身中有識故名爲
T2250_.63.0950a01: 有識身。寶師分爲二句。不。又論文
T2250_.63.0950a02: 總言有識。有何所簡更加唯言。又身爲
T2250_.63.0950a03: 。是上婆沙師意。非論主義。又舊倶舍
T2250_.63.0950a04: 論主説。正理破論主説評取有部前説
T2250_.63.0950a05: 彼論六十五
之十二
云。今謂。彼從位雖
T2250_.63.0950a06: 得有識身寂靜。而非彼位方得身證名
T2250_.63.0950a07: 先後二時倶得名故。由此設無滅定
T2250_.63.0950a08: 勢力故立身證名。是故前説於理爲勝」
T2250_.63.0950a09: 依因無故惠暉云。依即因與聖爲依因
T2250_.63.0950a10: 故。今謂。此釋爲正。麟云謂非學無學之所
T2250_.63.0950a11: 也此説非因實亦非果者非也。不
T2250_.63.0950a12:
T2250_.63.0950a13: 復有欲令六十四種三師異説何是何非。
T2250_.63.0950a14: 光師以婆沙二十八六紙右證。評取
T2250_.63.0950a15: 爲正。寶師引正理六十五十六
紙右
證。彼
T2250_.63.0950a16: 論雙破第二第三。即是初説爲正。又會
T2250_.63.0950a17: 沙二十八文云。論意各別不正理。問。光
T2250_.63.0950a18: 寶兩師並引他論以爲誠證。此論顚末無
T2250_.63.0950a19: 文可據耶。今謂。詮主此論初説爲正。別者
T2250_.63.0950a20: 滅別道總向具辨故。此若不正。則論主何有
T2250_.63.0950a21: 引用。寶解爲
T2250_.63.0950a22: 此定既能盡智令起光有二解。寶
T2250_.63.0950a23: 第一解。麟云。意顯盡智與盡得倶。今
T2250_.63.0950a24: 盡得其盡智。即是定能引盡得倶行
T2250_.63.0950a25: 之盡智也。此解爲
T2250_.63.0950a26: 聖者住本性如何名有學光寶兩解不
T2250_.63.0950a27: 同。以光爲正。以此論文正依婆沙
T2250_.63.0950a28: 異生不能非眞沙門正理論六十七
T2250_.63.0950a29: 初紙左云。非世俗道。以餘究竟靜息諸
T2250_.63.0950b01: 過失故。由此異生雖能已斷無所有處染
T2250_.63.0950b02: 而非眞沙門。以諸過失尚有餘故。暫時靜
T2250_.63.0950b03: 息非究竟故。光云。諸異生類雖欲斷惑。
T2250_.63.0950b04: 無想能趣涅槃。此名異趣涅槃。故言
T2250_.63.0950b05: 異生不異趣涅槃眞沙門。設求
T2250_.63.0950b06: 亦非究竟。故言異生不究竟趣涅槃
T2250_.63.0950b07: 眞沙門。餘文可已上
記文
今謂。寶疏用正理
T2250_.63.0950b08: 。彼與此論同。思
T2250_.63.0950b09: 諸解士用果故寶*解亦字
T2250_.63.0950b10: 。一亦無爲果。二亦沙門性。此中第二爲
T2250_.63.0950b11: 優。以次上言唯沙門性故。光釋亦是此
T2250_.63.0950b12: 意也
T2250_.63.0950b13: 五因立四果薩婆多部由五因故建
T2250_.63.0950b14: 四果。大乘之中無是義。如廣章辨
T2250_.63.0950b15: 三總集斷得諸斷故光寶兩釋文雖
T2250_.63.0950b16: 異。其意大同。惠暉云。至後果位一類得
T2250_.63.0950b17: 前無爲。非是總一得。一一無爲皆別有
T2250_.63.0950b18: 得也。麟云。以得非一故云一類已上寶師
T2250_.63.0950b19: 云此説。前向果中所得無爲至今果位
T2250_.63.0950b20: 一果得得無爲故。非是衆多無爲同一得
T2250_.63.0950b21:
T2250_.63.0950b22: 以世俗道得所得故正理論云。得
T2250_.63.0950b23: 時。諸世俗道所得擇滅體數甚少。與
T2250_.63.0950b24: 聖道所得擇滅總一得得共成一果。是故於
T2250_.63.0950b25: 此以少從多。倶説名爲沙門
T2250_.63.0950b26: 由此力所持沙門果體舊倶舍論云。由
T2250_.63.0950b27: 無流道力死不退失故。光云。由此無漏
T2250_.63.0950b28: 得力所持。退不命終還得果故。無漏斷得
T2250_.63.0950b29: 即所印故。 亦得名爲沙門果體。約得説也。
T2250_.63.0950c01: 寶云。退不命終者。據果位。非是向位
T2250_.63.0950c02: 具如寶二十五九紙光記二十五二十
四左
T2250_.63.0950c03: 即前所説諸煩惱故沙門與婆羅門
T2250_.63.0950c04: 同。具如智度論十三十紙増一阿含四十六
T2250_.63.0950c05: 五紙光云。依世俗理。則諸沙門異婆羅門。依
T2250_.63.0950c06: 勝義理。即前所説眞沙門性經亦説名婆羅
T2250_.63.0950c07: 。以能遣除諸煩惱故。與能勤勞息諸
T2250_.63.0950c08: 煩惱相似故。故沙門體即婆羅門。又寶疏
T2250_.63.0950c09: 云。婆羅門名爲淨行。頌疏云。此云淨志
T2250_.63.0950c10: 是眞梵王力所轉故惠暉云。眞梵簡初定
T2250_.63.0950c11: 假梵王
T2250_.63.0950c12: 尊者妙音故名法輪准婆沙百八十二
T2250_.63.0950c13: 妙音所立八支聖道展轉和合。一時至他相
T2250_.63.0950c14: 續中轉。猶如輪轉。故名法輪。此八支道見
T2250_.63.0950c15: 道位勝。是故見道獨名法輪。又以八支道
T2250_.63.0950c16: 輻轂輞。是餘師説。於中三説。或有説者。
T2250_.63.0950c17: 正見・正思惟・正勤如輻。正語・業命如轂。正
T2250_.63.0950c18: 念・正定如輞。或有説者。正思惟・正勤・正念・
T2250_.63.0950c19: 正定如輻正見如轂。餘如前説。或有説者。
T2250_.63.0950c20: 惟正定如輞。餘如前説三紙左今謂。此論所
T2250_.63.0950c21: 説與婆沙三説
T2250_.63.0950c22: 憍陳那等正法輪故憍陳那等。具云
T2250_.63.0950c23: 若多憍陳那。惠琳音義八之
十一右
云。阿若多。若
T2250_.63.0950c24: 音而者反。梵語也。唐言解也憍陳那亦梵語
T2250_.63.0950c25: 也。是其姓也。解則彰其美徳。姓則厈其氏
T2250_.63.0950c26: 。徳姓合目曰以名之。是佛最初得度聖
T2250_.63.0950c27: 弟子也已上
音義
此音義。天竺習俗。上擧徳號
T2250_.63.0950c28: 下彰氏族。本邦反此。國土方俗區別不齊。
T2250_.63.0950c29: 自餘一切可以准知
T2250_.63.0951a01: 云何三轉是名三轉光師爲説三道。是
T2250_.63.0951a02: 三轉。寶師不爾。指不勸證以爲三轉。今
T2250_.63.0951a03: 謂。下文結云示見道・修道・無學道三。光
T2250_.63.0951a04: 解符順論文。若如寶解。則下文言三轉十
T2250_.63.0951a05: 二行相非唯見道。斯難不當。徒成虚言。寶
T2250_.63.0951a06: 師何不思乎
T2250_.63.0951a07: 如何三轉此已修習光師亦言三道。寶
T2250_.63.0951a08: 師言示勸證。今謂。光師不允。何者此中教
T2250_.63.0951a09: 法爲輪。不上説。何以三道配當。無
T2250_.63.0951a10: 故。寶師示勸證義。於教法輪甚爲親順
T2250_.63.0951a11:
T2250_.63.0951a12:
T2250_.63.0951a13:
T2250_.63.0951a14: 阿毘達磨倶舍論指要鈔第二十
T2250_.63.0951a15:
T2250_.63.0951a16:
T2250_.63.0951a17:   分別賢聖品第六之四
T2250_.63.0951a18: 阿羅漢有六從前見至生寶云。前解
T2250_.63.0951a19: 脱。先説從生後説異名。不時解脱。先説
T2250_.63.0951a20: 後説從生者。作頌文便
T2250_.63.0951a21: 由此待時方入定故光云。言勝時者。
T2250_.63.0951a22: 謂待資具。資具有三。一好衣。二好食。三好
T2250_.63.0951a23: 臥具。無病處即是好處。等取得好説法
T2250_.63.0951a24: 好人。如是六種勝縁合時方能入定故
T2250_.63.0951a25: 云。婆沙一百一云。時雖多略有六種。一
T2250_.63.0951a26: 好衣時。二得好食時。三得好臥具時。
T2250_.63.0951a27: 四得好處所時。五得好説六得好補特
T2250_.63.0951a28: 伽羅時。如彼廣説已上
記文
今謂。此論與婆沙
T2250_.63.0951a29: 稍有不同。以婆沙中不故。麟
T2250_.63.0951b01: 云。時有六種者。是婆沙文。此論但言
T2250_.63.0951b02: 資具無病處等勝縁合時方入定
T2250_.63.0951b03: 彼執欲界故唯有二麟云。如頌言此論
二十
T2250_.63.0951b04: 四卷六
紙左
此及往上生無練根並退。問。既無
T2250_.63.0951b05: 此四。如何言彼有六種。答。彼雖不退
T2250_.63.0951b06: 是此性故名退等
T2250_.63.0951b07: 二先位中此所得果光云。言二先者。
T2250_.63.0951b08: 一學位先。二凡位先。謂諸無學。先學位中住
T2250_.63.0951b09: 思等四。必亦無退。此無學果此姓二道所成
T2250_.63.0951b10: 堅故。若諸有學先凡位中住思等四必亦無
T2250_.63.0951b11: 退。此有學果此姓二道所成堅故。唯先學
T2250_.63.0951b12: 位退法種姓至無學位退果義。唯先凡位
T2250_.63.0951b13: 退法種姓彼學位退果義。於無學位
T2250_.63.0951b14: 及學位中退姓有退果義。退雖
T2250_.63.0951b15: 先得亦二道成。姓最劣故。是退法故。容
T2250_.63.0951b16: 退果。寶云。論若住此位至必無退。明無學
T2250_.63.0951b17: 有學二先位中是其退法至修道位中退
T2250_.63.0951b18: 思等思至護等此新進得
T2250_.63.0951b19: 退義。無學有學二先位中思護
T2250_.63.0951b20: 達種*姓無學位必無退義。經二道持皆
T2250_.63.0951b21: 退故已上今謂。光寶各釋二先稍有不同
T2250_.63.0951b22: 光約持業釋。寶就依主釋。寶解爲
T2250_.63.0951b23: 穩。然此所得果一句寶師屬入下文。今案。
T2250_.63.0951b24: 此句屬上以爲句末則可也。順論文勢故」
T2250_.63.0951b25: 以見所斷必無退理此中分文。疏爲
T2250_.63.0951b26: 善。自下見明惑不退中。大分爲三。初明
T2250_.63.0951b27: 所無事有事斷有退不退別。於中又
T2250_.63.0951b28: 二。初明見所斷惑依無事。寶云。以見所
T2250_.63.0951b29: 斷依無事故。唯無退也。此有三重。第一我
T2250_.63.0951c01: 體無故名爲無事。第二謂有身見依我處
T2250_.63.0951c02: 轉。我體既無。名無事。第三見斷餘惑以
T2250_.63.0951c03: 我見爲根。身見不退餘惑亦無退理
T2250_.63.0951c04: 若爾應説不如實縁次因見斷不退
T2250_.63.0951c05: 廣明事惑。於中又*二。初預施問答
T2250_.63.0951c06: 惑迷
T2250_.63.0951c07: 諸煩惱中依有事惑次正明有事無事
T2250_.63.0951c08: 。於中總有三段。第一寄問具明見斷身
T2250_.63.0951c09: 邊見等爲無事修斷貪等爲
T2250_.63.0951c10:
T2250_.63.0951c11: 又見斷惑依有事惑第二重明見修
T2250_.63.0951c12: 二惑名有事無事
T2250_.63.0951c13: 又見斷惑名依有事第三明理爲
T2250_.63.0951c14: 事爲有事
T2250_.63.0951c15: 諦理眞實有失食退大科第二明
T2250_.63.0951c16: 知境理事不同退不退
T2250_.63.0951c17: 惑修斷惑定無退義第三明見修*二
T2250_.63.0951c18: 惑由審慮不審慮生有退不退。末後二句總
T2250_.63.0951c19: 結可
T2250_.63.0951c20: 經部師説亦無退義寶云。依宗輪論
T2250_.63.0951c21: 大衆部等。預流果有退。應果不退。經部。預
T2250_.63.0951c22: 流・應果倶不退。有部。預流不退。應果有退
T2250_.63.0951c23: 四種増上心所現法樂住光釋心所
T2250_.63.0951c24: 二。一定。二勝解。今謂。初釋爲正。婆沙云。此
T2250_.63.0951c25: 中心所即三摩地。此文分明也。寶疏亦言。
T2250_.63.0951c26: 増上心所謂四靜慮
T2250_.63.0951c27: 二未得退殊勝功徳正理七十二紙左云。
T2250_.63.0951c28: 二未得退。謂未得功徳。頌疏云。二
T2250_.63.0951c29: 未得退。謂約殊勝功徳即名爲退故」
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