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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_.63.0949a01:
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」
T2250_.63.0952a01: 約受用退無相違過麟云。問。既言
T2250_.63.0952a02: 根羅漢有中後二退。今何故唯約受用一退
T2250_.63.0952a03: 此難耶。答。汎明不動羅漢。通望一切
T2250_.63.0952a04: 未得退。今既言已得四種心所。故無
T2250_.63.0952a05: 得退。但不四種頓現前故有受用退
T2250_.63.0952a06: 所以者何但依六地此中會釋婆沙六
T2250_.63.0952a07: 十七十七
紙左
正理七十十二
紙右
兩論相違。光寶意同。
T2250_.63.0952a08: 婆沙約自在者。正理據不自在。各據一義
T2250_.63.0952a09: 並不相違
T2250_.63.0952a10: 不動分二後先別故頌疏云。不動分二。
T2250_.63.0952a11: 一名不退。先利根故。二名不動。後修得故。
T2250_.63.0952a12: 麟云。本是利根故不練根名爲不退
T2250_.63.0952a13: 若先鈍根後練得者但名不動。不不退
T2250_.63.0952a14: 上論五紙云。非練根得不退。練根所得
T2250_.63.0952a15: 名爲不動
T2250_.63.0952a16: 若根性二十五種億有四種。一十萬爲
T2250_.63.0952a17: 億。二百萬爲億。三千萬爲億。四萬萬爲億。
T2250_.63.0952a18: 此論等以十萬億。以依身九離染七
T2250_.63.0952a19: 十三六百五十七。以六百五十七
T2250_.63.0952a20: 忍七智十五九千八百五十五。以九千八
T2250_.63.0952a21: 百五十五種*姓五四萬九千二百七
T2250_.63.0952a22: 十五。以四萬九千二百七十五下中上
T2250_.63.0952a23: 十四萬七千八百二十五
T2250_.63.0952a24: 學於學位等麟云。謂有學中有前二果
T2250_.63.0952a25: 滿故。第三名爲果滿。其根等有
T2250_.63.0952a26: 未得故。並相對立其滿名
T2250_.63.0952a27: 無學位中亦立滿名若依大乘稍有
T2250_.63.0952a28: 差別。瑜伽五十七。無學唯立二滿。如此所
T2250_.63.0952a29: 明。若依顯揚二十云。又由三事故建立三
T2250_.63.0952b01: 滿。一根滿。謂不動法。二定滿。謂得滅定。三
T2250_.63.0952b02: 果滿。謂阿羅漢
T2250_.63.0952b03: 與道類同轉上品故光師分爲四説。一
T2250_.63.0952b04: 類同故。二轉上品故光記此有
二釋
三前前至
T2250_.63.0952b05: 故。四趣入故。寶師唯爲三説。合初二
T2250_.63.0952b06: 一故。寶解爲
T2250_.63.0952b07: 以攝受支等頌疏云。十八禪支也。具在
T2250_.63.0952b08: 定品
T2250_.63.0952b09: 此實事唯十及戒尋爲體瑜伽倫記七
T2250_.63.0952b10: 二十五
紙左
曰。若依倶舍。三十七品實體唯十。
T2250_.63.0952b11: 謂慧・勤・定・信・念・喜・捨・輕安・及戒・尋。今依
T2250_.63.0952b12: 大乘。實體唯九。以正思惟即慧所攝
T2250_.63.0952b13: 體故。如下五十七云。三十七攝信等五
T2250_.63.0952b14: 。信等五根不六四。謂八正中正語・業・
T2250_.63.0952b15: 命添喜・安・捨即名爲六。若合戒爲一。足
T2250_.63.0952b16: 喜・安・捨即有四種。如是六四信等攝
T2250_.63.0952b17: 解云。若正思惟以思數體者。應五根
T2250_.63.0952b18: 七五。以五根中不思故。以是義
T2250_.63.0952b19: 故知體唯九
T2250_.63.0952b20: 初業位中頌疏云。初業者。謂修別相・總
T2250_.63.0952b21: 相・念住位也
T2250_.63.0952b22: 證異品殊勝功徳麟云。此決擇望
T2250_.63.0952b23: 順解脱分名爲異品。或能證入後忍等位
T2250_.63.0952b24: 異前解爲
T2250_.63.0952b25: 此三十七幾無漏耶正理云。幾唯無
T2250_.63.0952b26: 漏幾有漏耶。顯宗云。幾唯無漏幾通二種。此
T2250_.63.0952b27: 中造語顯宗爲
T2250_.63.0952b28: 覺分轉時無漏耶麟云。轉之言起起之
T2250_.63.0952b29: 言生。謂根力等覺分生時必能獲得四證淨
T2250_.63.0952c01: 也。或從根力轉入證淨故。今名四證淨
T2250_.63.0952c02: 三是信爲體。一戒以色爲體。者言四不
T2250_.63.0952c03: 壞信。總以信爲體也
T2250_.63.0952c04: 論曰四聖戒證淨光云。其戒體淨依
T2250_.63.0952c05: 起故亦名證淨。前三信所縁故置於言。第四
T2250_.63.0952c06: 證故無於字。惠暉云。於是境第七聲。戒
T2250_.63.0952c07: 是自内證不於。今謂。若依大乘。未必如
T2250_.63.0952c08: 是。顯揚第三云。淨謂四證淨。廣説如經。一
T2250_.63.0952c09: 佛證淨。謂已見諦者於如來所善住出世間
T2250_.63.0952c10: 信及後所得善住世間信佛證淨。如是
T2250_.63.0952c11: 第二法證淨第三僧證淨應知。四聖所愛戒 
T2250_.63.0952c12: 證淨。謂已見諦者於已得決定不作律儀聖
T2250_.63.0952c13: 。愛戒所善住出世間信及後得善往
T2250_.63.0952c14: 世間信已上
論文
第四弁淨亦置於言
T2250_.63.0952c15:
T2250_.63.0952c16: 正信三寶皆名爲淨麟云。謂信三寶
T2250_.63.0952c17: 及得尸羅。非及言顯於戒故。論下釋
T2250_.63.0952c18: 言。由信心淨故發聖戒。乃至具前信
T2250_.63.0952c19: 戒現前故
T2250_.63.0952c20: 論曰至可立解脱智正理七十二四紙*左
T2250_.63.0952c21: 云。故有學位不二支。謂立支名勝助
T2250_.63.0952c22: 。在有學位既有餘縛。雖有解脱無勝
T2250_.63.0952c23: 助用無勝解脱故。彼勝智亦無故。此二支
T2250_.63.0952c24: 有學以上
論文
寶疏云。如多繩縛雖
T2250_.63.0952c25: 解脱者。此明正解脱得名。非
T2250_.63.0952c26: 解脱體解脱智。此明解脱智也」
T2250_.63.0952c27: 以立支名依有爲故麟云。既言其支
T2250_.63.0952c28: 有爲不無爲有學無爲非支故
T2250_.63.0952c29: 支攝解脱至即解脱蘊光云。然有爲中支
T2250_.63.0953a01: 攝解脱復有二種。即餘經言。一心解脱。二慧
T2250_.63.0953a02: 解脱。即是心慧相應勝解。應知此二五分法
T2250_.63.0953a03: 身中即解脱蘊攝。寶疏云。復開解脱支
T2250_.63.0953a04: 心・慧二解脱。正理亦開時不解脱。即二
T2250_.63.0953a05: 解脱五分法身蘊中是解脱蘊。此上所明二
T2250_.63.0953a06: 種解脱皆通中勝解爲體。有部宗也
T2250_.63.0953a07: 亦即從彼遮心生障寶有二解。後解爲
T2250_.63.0953a08: 優。何者上已双擧無學及世俗心。今唯簡
T2250_.63.0953a09: 取其世俗心以爲問難。答中心生之言爲
T2250_.63.0953a10: 漏心者親論文矣。光意亦同此解
T2250_.63.0953a11: 無爲説三界滅界彼事正理七十二
T2250_.63.0953a12: 十四紙
云。然三界體約假有異。若就實事則 
T2250_.63.0953a13: 無差別。云何名爲假有異謂離貪結
T2250_.63.0953a14: 爲離界。斷餘八結名爲斷界。滅餘一切貪
T2250_.63.0953a15: 等諸結所繋事體名爲滅界。何縁三界如
T2250_.63.0953a16: 差別。謂有漏法總略有三。一者能繋而非
T2250_.63.0953a17: 。二者能繋亦是能染也。三者非二。順
T2250_.63.0953a18: 染法此三法所證無爲。以次名爲斷等
T2250_.63.0953a19: 三界。寶釋云。言結。遍一果等貪自性斷貪等
T2250_.63.0953a20: 無爲名離界。餘八結法自性斷結等無名
T2250_.63.0953a21: 斷界。餘往上縁縛斷時名爲滅界。即此
T2250_.63.0953a22: 九結及一果等望他即是滅。望自即離斷時
T2250_.63.0953a23: 色不染法一向是滅。非總定別故云假也。
T2250_.63.0953a24: 今詳。正理倶不理。此之三體各別不同。
T2250_.63.0953a25: 纒染法一向約自。即八結斷貪名離
T2250_.63.0953a26: 也餘法無一名滅。此釋此三理爲
T2250_.63.0953a27: 勝。若不爾即三雜亂。然言假者此三無爲。
T2250_.63.0953a28: 其性無別皆得名爲斷。名者是假非實也。
T2250_.63.0953a29: 斷離滅者。就三有漏已上
寶疏
又正理
T2250_.63.0953b01: 云。謂我先説。若就實事是三界體無
T2250_.63.0953b02: 。然一一體假説爲三。由此無爲是無相
T2250_.63.0953b03: 假立名想必待有無爲。謂此爲一一自
T2250_.63.0953b04: 體斷八結故名斷界。離*愛結得故名
T2250_.63.0953b05: 離界。滅彼蘊得故名滅界。隨所待異
T2250_.63.0953b06: 三名。理實無爲體無三別。於一一體
T2250_.63.0953b07: 三義已上
論文
若依大乘。顯揚第三云。界者。謂
T2250_.63.0953b08: 三種界。廣説如經。一斷界。謂斷見所斷諸
T2250_.63.0953b09: 。二離界。謂離修道所斷諸行。三滅界。謂
T2250_.63.0953b10: 所依所攝諸行。瑜伽二十七亦
T2250_.63.0953b11:
T2250_.63.0953b12:
T2250_.63.0953b13: 阿毘達磨倶舍論指要鈔第二十
T2250_.63.0953b14:
T2250_.63.0953b15:
T2250_.63.0953b16:   分別智品第七之一
T2250_.63.0953b17: 分別智品此品來意如光寶辨。言
T2250_.63.0953b18: 者。重觀審決。名之爲智。婆沙四十四十紙右
T2250_.63.0953b19: 云。問。諸無漏忍何故非智。答。於所見境
T2250_.63.0953b20: 重觀故。謂無始來於四聖諦無漏眞
T2250_.63.0953b21: 實慧。今雖創見而未重觀。故智。
T2250_.63.0953b22: 要同類慧於境重觀方成智故。又婆沙一百
T2250_.63.0953b23: 九十六云。顯示諸忍與自所斷疑得
T2250_.63.0953b24: 倶生未重審決已上
論文
光師云決斷
T2250_.63.0953b25: 重知故名爲智。寶師云。慧於曾見決斷名
T2250_.63.0953b26: 智。此兩師釋並依如上婆婆沙論意。又寶師
T2250_.63.0953b27: 云。或求境意樂止息加行奢緩名爲智。
T2250_.63.0953b28: 此依正理七十三初紙。彼云。或求見
T2250_.63.0953b29: 意樂止息加行奢緩説名爲智。諸忍正起
T2250_.63.0953c01: 行加行猛利故非智攝。具如婆沙百
T2250_.63.0953c02: 三紙左問答
T2250_.63.0953c03: 前品初説智非見邪光云。牒前問起。前
T2250_.63.0953c04: 賢聖品初於見道位諸八忍初八智
T2250_.63.0953c05: 彼品後八聖道中復説正見。十無學中復
T2250_.63.0953c06: 正智。爲忍非智耶。爲智非見耶。
T2250_.63.0953c07: 麟云。然此四種體雖是一義有異故。故立
T2250_.63.0953c08: 四名。謂推度名見。簡擇稱慧。忍許名。忍決
T2250_.63.0953c09: 斷名智。梵云般羅若。此翻爲慧 梵云
T2250_.63.0953c10: 。此翻爲智。故二名別已上
記文
今謂。忍許名
T2250_.63.0953c11: 忍此是信名。光云。泛言諸。忍略有四種。若
T2250_.63.0953c12: 忍辱名爲忍。即無嗔名爲忍。若安受苦忍名
T2250_.63.0953c13: 忍。即精進名爲忍。若忍許名爲忍。即信
T2250_.63.0953c14: 名爲忍。若觀察法忍名爲忍。即意名爲忍。
T2250_.63.0953c15: 此中言忍以慧爲
T2250_.63.0953c16: 所餘皆通智見二性正理七十三初紙左
T2250_.63.0953c17: 云。謂前八忍盡無生餘有學八智無學正見
T2250_.63.0953c18: 一一皆通見智性攝
T2250_.63.0953c19: 諸有漏慧皆智性攝問。五識倶生慧念念
T2250_.63.0953c20: 縁不。應不智。答。光寶解不
T2250_.63.0953c21: 同。光師約種類。寶師以二解通。一約
T2250_.63.0953c22: 一約無始來數觀解。此中寶第一解於
T2250_.63.0953c23: 理爲
T2250_.63.0953c24: 皆擇法故並慧性攝光云。皆能簡擇所
T2250_.63.0953c25: 縁法並慧性攝。寶云。以能簡擇法
T2250_.63.0953c26: 今謂。泰・光・寶師三解不同。如第一卷淨
T2250_.63.0953c27: 慧對法下具辨釋
T2250_.63.0953c28: 前有漏智世俗境故雜心論等。此世俗
T2250_.63.0953c29: 智具名世俗等智。有人解。等智名大爲
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