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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_.63.0962a01: 皆云達磨。漢聽不
了總謂云曇也
此云無比法。阿與阿毘
T2250_.63.0962a02: 梵音相近。故致斯誤字彙云。笈音笏。是
T2250_.63.0962a03: 釋典讀
T2250_.63.0962a04: 然契經説喜樂所動光二解中第二爲
T2250_.63.0962a05: 優。以順正理故。寶師別立義理亦無
T2250_.63.0962a06: 妨害。寶云。若通欲界兼息風説即有八。若
T2250_.63.0962a07: 色界定内心所。即離尋伺喜樂
T2250_.63.0962a08: 論曰生上三地以下劣故此中光師擧
T2250_.63.0962a09: 泰解之。寶師亦破光師以耳識似威
T2250_.63.0962a10: 儀路心。實爲的當。又云。借識是自性無記。
T2250_.63.0962a11: 其理應然。寶解爲
T2250_.63.0962a12: 及從上地生自地時麟云。此以望所得定
T2250_.63.0962a13: 故言自地。若望上地
T2250_.63.0962a14: 。問。何故受生要從上下。答。下得上。二定
T2250_.63.0962a15: 纔離染時即得。是前義攝。非受生。受之
T2250_.63.0962a16: 時先已得故。要以上下受生。方是受生初得」
T2250_.63.0962a17: 得順決擇分等光云。等謂等取順勝進分
T2250_.63.0962a18: 已上
光記
此中所言順決擇分者。此非必謂煖頂
T2250_.63.0962a19: 忍等。具如次下論説
紙左
T2250_.63.0962a20: 諸淨等至四順決擇分攝四種等至具
T2250_.63.0962a21: 婆沙十一十紙右百六十五四紙右又四定中
T2250_.63.0962a22: 所立順決擇分非煗等四善根。如婆沙説
T2250_.63.0962a23: 順退分能順煩惱光云。問。若順退分能順
T2250_.63.0962a24: 煩惱。如已離此地染退起此地染。退分既
T2250_.63.0962a25: 捨從何生惑。解云。從住分生故。正理七十
T2250_.63.0962a26: 十三
紙左
云。若順煩惱順退分。諸阿羅漢寧
T2250_.63.0962a27: 退理。非彼猶有順退分定可現行。離
T2250_.63.0962a28: 染捨故。雖此難而實無違。謂順住中有
T2250_.63.0962a29: 順退者。亦得立順退分名。從彼有退。如
T2250_.63.0962b01: 先已説已上
光記
然寶法師評此文云。今詳此釋
T2250_.63.0962b02: 難。於住分中退非理。於三分
T2250_.63.0962b03: 例亦應然。此即四分有雜亂失。今作
T2250_.63.0962b04: 。此唯説退分。順煩惱者據中下縁令
T2250_.63.0962b05: 煩惱。若勝縁力起煩惱者。亦從下住分
T2250_.63.0962b06: 煩惱也。如異生離惑。若全離地染以退
T2250_.63.0962b07: 故。即容命終。分離地染有退分故。要還郤
T2250_.63.0962b08: 退不命終。以退故。聖分離染無漏
T2250_.63.0962b09: 離欲者。容不退不進而命終者。退與
T2250_.63.0962b10: 不退更有異縁。非皆退分。若起惑縁強。住
T2250_.63.0962b11: 分亦退。若起惑縁劣。有退分不退
T2250_.63.0962b12: 諸近分定亦有八種麟云。謂根本各有
T2250_.63.0962b13: 方便。以故亦有八。言近分者。即是根本
T2250_.63.0962b14: 之勢已上
麟文
然諸定近分亦名未至是婆沙
T2250_.63.0962b15: 一説泰疏第四亦擧此説。又唯初近分名
T2250_.63.0962b16: 者。至通方説。正理曲説由致。正理七十
T2250_.63.0962b17: 十八
紙右
曰。唯初近分名未至者。爲
T2250_.63.0962b18: 餘近分故。非此近分乘先定。又非
T2250_.63.0962b19: 此已起愛味。依是義未至名。非
T2250_.63.0962b20: 定邊亦名未至。皆乘先定勢力引生。及住
T2250_.63.0962b21: 彼時已起味故。毘婆沙者作是説。未
T2250_.63.0962b22: 本地未至名。是本地徳未現前已上
論文
T2250_.63.0962b23: 中婆沙師説者。婆沙百二十九五紙右云。大種
T2250_.63.0962b24: 造色依四定滅者。謂依四靜慮。依未至
T2250_.63.0962b25: 滅者。謂依初靜慮近分及靜慮中間空無邊
T2250_.63.0962b26: 處近分。此中靜慮無色近分靜慮中間皆名
T2250_.63.0962b27: 未至。並未勝根本地而能現前斷
T2250_.63.0962b28:
T2250_.63.0962b29: 中間靜慮中靜不然光寶分科不同。寶
T2250_.63.0962c01: 上文。光入下章。正理・顯宗全同此論。光
T2250_.63.0962c02: 科爲優。順文勢
T2250_.63.0962c03: 故契經復説離上七近分光云。此即第
T2250_.63.0962c04: 三明重空等三。依經起問及與頌答。重謂
T2250_.63.0962c05: 二也已上
光記
此釋意者。頌重者。釋等持總名
T2250_.63.0962c06: 空空等疊*二字。故名爲重。頌疏亦
T2250_.63.0962c07: 此解云。重二者標名也。縁無學下正辨
T2250_.63.0962c08: 釋也。空空等故名爲重二。麟記亦同。今謂。
T2250_.63.0962c09: 此等解釋皆非也。頌*重者。重之一字是標
T2250_.63.0962c10: 總名。次言二者。此指三中初二非釋總名
T2250_.63.0962c11: 下之後字即指第三。以初二故。此二種
T2250_.63.0962c12: 中初縁無學空三摩地以取空相。次縁
T2250_.63.0962c13: 學無願三摩地非常相。故云重二等。舊
T2250_.63.0962c14: 論頌曰。二定縁無學空無常相
T2250_.63.0962c15: 契經復説四修等持四修之修。頌疏作
T2250_.63.0962c16: 種非也。正理・顯宗・光寶二記並爲修字。舊
T2250_.63.0962c17: 論云。復有經説。有四三摩提
T2250_.63.0962c18:
T2250_.63.0962c19:
T2250_.63.0962c20: 阿毘達磨倶舍論指要鈔第二
T2250_.63.0962c21: 十九
T2250_.63.0962c22:
T2250_.63.0962c23:   分別定品第八之二
T2250_.63.0962c24: 論曰感無量果故光云引無量福故。
T2250_.63.0962c25: 從等流果爲名。感無量果故。從異熟果
T2250_.63.0962c26: 名。寶云引無量福因無量也。感無量果
T2250_.63.0962c27: 者。以縁無量有情故。得無量福故。得
T2250_.63.0962c28: 量果。以此四行有三無量故名無量。婆沙
T2250_.63.0962c29: 八十一更有三釋。一云。對治無量戲論煩
T2250_.63.0963a01: 惱・放逸煩惱故。二云。對治無量放逸煩惱
T2250_.63.0963a02: 三云。如是四種。是諸異生廣遊戲處故。名
T2250_.63.0963a03: 無量已上
寶疏
今詳。兩師解釋各別。光師後二唯
T2250_.63.0963a04: 果解。寶師如次就因果釋。寶解爲勝」
T2250_.63.0963a05: 對治四種多行障故麟云。多行謂性増多
T2250_.63.0963a06: 也。慈治嗔。悲治害。喜治不欣慰。捨治欲貪
T2250_.63.0963a07:
T2250_.63.0963a08: 喜即喜受喜體諸論不同。何者爲正。光
T2250_.63.0963a09: 二解。初以正理正。次以倶舍正。
T2250_.63.0963a10: 正斷。光意次解爲勝。以次解中具會
T2250_.63.0963a11: 正理故。寶疏雖正理會釋。寶師
T2250_.63.0963a12: 或用正理
T2250_.63.0963a13: 此加行位能治四障光記云。會釋前
T2250_.63.0963a14: 文開二章門云云章門之法出于婆沙六十卷
  五紙右同四十六卷三紙
T2250_.63.0963a15: 論曰解脱有八婆沙八十四十三
紙右
正理八
T2250_.63.0963a16: 五紙左八解脱。稍有不同。光師依婆沙
T2250_.63.0963a17: 論。寶師用正理論。對文可
T2250_.63.0963a18: 一内有色想觀外色解脱瑜伽倫記四下
T2250_.63.0963a19: 八紙左曰。一標數釋名。二辨其行相。標數釋
T2250_.63.0963a20: 名者。一有色觀諸色解脱乃至滅盡解脱身
T2250_.63.0963a21: 作證具足住。依倶舍二十九云。初名内有
T2250_.63.0963a22: 色想觀外色解脱想。觀増故立想觀名。内未
T2250_.63.0963a23: 除見者。色想名内有色。但觀外境
T2250_.63.0963a24: 外觀色。大乘不然。未色界欲。或雖已離
T2250_.63.0963a25: 見者。色想安立現前名有色。通觀内外
T2250_.63.0963a26: 觀諸色。問。顯揚論等名内有色想諸色解脱
T2250_.63.0963a27: 何故此中不内字。但言有色。三藏云。梵
T2250_.63.0963a28: 本經論小若大無内字。譯加内字。義亦無
T2250_.63.0963a29: 妨。備云。初但解脱境體未解脱境類。體謂
T2250_.63.0963b01: 欲界死尸等類。色謂色界色。第二解脱中體
T2250_.63.0963b02: 類倶脱故名爲外。基云。古言内有色想觀
T2250_.63.0963b03: 外色。此名不當。其有色非唯内故。諸所觀
T2250_.63.0963b04: 唯外故。今准顯揚。有色想者。依有色定
T2250_.63.0963b05: 意解思惟故。諸色者。觀内外諸色故。言
T2250_.63.0963b06: 色想者。依無色定意解思惟故 外者除
T2250_.63.0963b07: 等根解思惟餘色故。據實初二通觀
T2250_.63.0963b08: 而有兼正第二解脱已離色欲
T2250_.63.0963b09: 故。別標内無色想。其初解脱未色欲
T2250_.63.0963b10: 外倶有色故。但言有色内有色。於理何
T2250_.63.0963b11: 傷。内無色想觀外諸色者。彼小乘説。内已伏
T2250_.63.0963b12: 除色想内無色想。唯觀外境觀外色
T2250_.63.0963b13: 今此論已依無色定色界染内無色
T2250_.63.0963b14: 。即此諸色已出染故名之爲外。觀此爲
T2250_.63.0963b15: 境名觀外色。上二言觀者。於諸色中
T2250_.63.0963b16: 化自在故。意解思惟顯示彼想故。解脱者。
T2250_.63.0963b17: 能解脱變化障故。依對法説。内謂内
T2250_.63.0963b18: 身已依無色定。伏除見者色想名内無色
T2250_.63.0963b19: 此不同。此中備云。未離欲時自身名
T2250_.63.0963b20: 。他見非情名爲外。然已得欲界欲貪
T2250_.63.0963b21: 色界定内。都觀於色界欲界之色故。自
T2250_.63.0963b22: 他色合名爲外色。泰云。於二界色之上
T2250_.63.0963b23: 界未離名内有色。若於此内身已得
T2250_.63.0963b24: 時。即説内身名曰外色。無色欲故不
T2250_.63.0963b25: 唯觀身外色外。淨解脱・身作證具足住
T2250_.63.0963b26: 者。淨者。第四靜慮中離八種障捨念圓滿
T2250_.63.0963b27: 清白名淨。此觀通觀淨不淨境。顯揚説。淨
T2250_.63.0963b28: 者一向意解思惟淨色者。基云。隨轉理門。
T2250_.63.0963b29: 或依彼觀相待相入故後成一味淨色
T2250_.63.0963c01: 論。對法論説。於内淨不淨色展轉相待等
T2250_.63.0963c02: 故。解脱者。謂能解脱淨不淨變化生起煩惱
T2250_.63.0963c03: 。此即變化時加行功用名爲煩惱。障
T2250_.63.0963c04: 故。前二解脱隨於一事變化之障。此所
T2250_.63.0963c05: 解脱淨不淨中所有變化加行功用極自在
T2250_.63.0963c06: 障。身者意身。作證者。由智斷作證
T2250_.63.0963c07: 故。諸根得境。唯身根親合身與證名。前二
T2250_.63.0963c08: 解脱意解思惟尚疎遠。故與其觀名。此第三
T2250_.63.0963c09: 解脱除障最勝名身作證。故對法説此八種
T2250_.63.0963c10: 聖住。諸聖所住故。然諸聖者多住第三第
T2250_.63.0963c11: 。此二勝故。於二界中各在邊故。世尊經
T2250_.63.0963c12: 中説。身作證色無色障斷無餘得轉
T2250_.63.0963c13: 。勝餘六故。具足住者。是第四靜慮根本
T2250_.63.0963c14: 圓滿。第八亦爾。有頂圓滿。餘名可解。今此
T2250_.63.0963c15: 文中但釋通名。前七解脱於己解脱生解脱
T2250_.63.0963c16: 者。七所觀法要離彼地煩惱障染方始修作。
T2250_.63.0963c17: 已解脱。今觀彼境爲除定障。起神通
T2250_.63.0963c18: 功徳而生勝解。故名解脱。第八解脱棄
T2250_.63.0963c19: 想受者。前遠無間道雖想受障。今方得
T2250_.63.0963c20: 解脱。正起解脱時但暫棄背想受
T2250_.63.0963c21: 脱名。非時方始解脱定障。先已離故
T2250_.63.0963c22: 三淨解脱具足住頌疏云。此淨解脱身
T2250_.63.0963c23: 中證得名身作證。具足圓滿得此定
T2250_.63.0963c24: 具足住
T2250_.63.0963c25: 八中前三皆五蘊性光云。問。何故婆沙
T2250_.63.0963c26: 八十四卷
八紙左
云。欲界者。以四蘊自性。色界者
T2250_.63.0963c27: 五蘊自性。解云。此論據勝。婆沙兼據
T2250_.63.0963c28: 似説已上
記文
今檢婆沙論八十四卷
八紙左
彼約相應隨
T2250_.63.0963c29: 故言欲界四蘊。此論約助伴故通言
T2250_.63.0964a01: 。光師云據勝似。恐應二論意。寶疏不
T2250_.63.0964a02:
T2250_.63.0964a03: 第三定中無色貪故字誤應作二字
T2250_.63.0964a04: 麟云。有章本云。三禪無眼識引貪非。准
T2250_.63.0964a05: 二禪故。又論曰。初二解脱一一通依。初
T2250_.63.0964a06: 二靜慮能治欲界初靜慮中顯色貪故。既不
T2250_.63.0964a07: 二禪。故知是二禪無眼識引貪。若
T2250_.63.0964a08: 爾第三禪既無眼識引貪。何故第四禪立
T2250_.63.0964a09: 脱解云。第四禪立解脱者。由先離欲方
T2250_.63.0964a10: 彼地淨解脱。不眼識所引貪
T2250_.63.0964a11: 也。又論曰。由二縁故。諸瑜伽師修解脱
T2250_.63.0964a12: 。一爲諸惑已斷更遠。二爲定得勝自
T2250_.63.0964a13: 故。能引起無淨等徳及聖神通。由便
T2250_.63.0964a14: 轉I變諸事留捨等種種作用此爲
解脱
T2250_.63.0964a15:
T2250_.63.0964a16: 二由業力生上地故光師准論唯言
T2250_.63.0964a17: 順受業。寶師云生後。麟云。准此及論
T2250_.63.0964a18: 唯順後受業。以順生是因力攝故。若寶法師
T2250_.63.0964a19: 通取生後二業。彼意者謂先得定。由此定
T2250_.63.0964a20: 上界順生後。由退失先定・業力
T2250_.63.0964a21: 故。復能起定也
T2250_.63.0964a22: 世尊正法住爾所時婆沙百八十三八紙
T2250_.63.0964a23: 曰。此中有二種正法。一世俗正法。二勝義
T2250_.63.0964a24: 正法。世俗正法。謂名句文身。即素怛纜・毘奈
T2250_.63.0964a25: 耶・阿毘達磨。勝義正法。謂聖道。即無漏根・
T2250_.63.0964a26: 力・覺支通文。行法者亦有二種。一持教法。
T2250_.63.0964a27: 二持證法。持教法者。謂讀誦解説素怛纜
T2250_.63.0964a28: 。持證者。謂能修證無漏聖道。若持教者
T2250_.63.0964a29: 相續不滅能令世俗正法久住。若持證者相
T2250_.63.0964b01: 續不滅能令勝義正法久住。彼若滅時正法
T2250_.63.0964b02: 則滅。故契經説。我之正法不牆壁柱
T2250_.63.0964b03: 。但依行法有情相續而住。問。何故世尊
T2250_.63.0964b04: 決定説法住時分耶。答。欲正法隨
T2250_.63.0964b05: 法者住久近故。謂行法者若行正法但如
T2250_.63.0964b06: 佛在世時及如滅度未久時者。則佛正法
T2250_.63.0964b07: 常住於世滅歿。若無是行正法者
T2250_.63.0964b08: 則彼正法速疾滅沒。如佛告。於
T2250_.63.0964b09: 善説法毘奈耶中若當女人出家者。
T2250_.63.0964b10: 我之正法應千歳。或復過此。由女人
T2250_.63.0964b11: 出家故。令我正法滅五百歳。問。正法住猶
T2250_.63.0964b12: 滿千年。何故世尊作是説。答。此依解脱
T2250_.63.0964b13: 堅固密意而説。謂若不女人出家。應
T2250_.63.0964b14: 千歳解脱堅固。而今後五百歳惟有戒聞等
T2250_.63.0964b15: 持堅固非解脱。皆是度女人出家之過失
T2250_.63.0964b16: 耳。有餘師説。此依若不八尊重法密意
T2250_.63.0964b17: 而説。謂若度女人出家八尊重法
T2250_.63.0964b18: 者。則佛正法應五百歳。由佛令彼行
T2250_.63.0964b19: 八尊重法故。正法住世還滿。問。如來
T2250_.63.0964b20: 正法云何滅耶。答。如來正法將滅時。此
T2250_.63.0964b21: 贍部洲當二王出世。一王有法。二王無
T2250_.63.0964b22: 法。其有法者生在東方。威徳慈仁伏五印
T2250_.63.0964b23: 。其無法者生在達絮蔑戻車中。性皆頑嚚
T2250_.63.0964b24: 賤佛法。相與合蹤從西侵食漸入印度
T2250_.63.0964b25: 轉至東方。志佛法大哀損。隨所到
T2250_.63.0964b26: 窣堵波僧伽藍殺苾芻衆。多聞持
T2250_.63.0964b27: 戒無免者。燒滅經典遺餘。時東方
T2250_.63.0964b28: 王聞彼達絮蔑戻車王侵食印度漸至
T2250_.63.0964b29: 。乃率兵士之交戰。彼王軍衆即時退
T2250_.63.0964c01: 走擒獲二王皆斷其命。尋時遣使遍諸方
T2250_.63.0964c02: 命一切沙門釋子。請都集會住我國
T2250_.63.0964c03: 。我當盡形供給奉施衣服・飮食・臥具・湯
T2250_.63.0964c04: 藥及餘所須乏短。於是一切贍部洲
T2250_.63.0964c05: 中所有苾芻皆來集會憍餉彌國。時王曰日
T2250_.63.0964c06: 五年會種種供養。然諸苾芻由多得
T2250_.63.0964c07: 故。及由多有先爲活命而出家故。不
T2250_.63.0964c08: 精勤讀誦經典。不獨處靜慮思惟。晝
T2250_.63.0964c09: 則群聚談説世事擾動喧雜。夜則疲怠耽
T2250_.63.0964c10: 睡眠覺察。由此於佛所有教誡皆悉
T2250_.63.0964c11: 慢緩而不遵行。是時贍部中惟有二行法
T2250_.63.0964c12: 。一是阿羅漢名蘇剌多。一是三藏名室史
T2250_.63.0964c13: 亦名般株。而爲衆首。即於是日正法將
T2250_.63.0964c14: 滅日初分時。憍餉彌城中王爲上首五百淨
T2250_.63.0964c15: 信長者同時造立五百僧伽藍。以彼先聞
T2250_.63.0964c16: 滅故。擧手議言。佛涅槃時。以法付囑二
T2250_.63.0964c17: 部弟子。一者在家。二者出家勿謂今由在家
T2250_.63.0964c18: 弟子不施諸出家人乏短故。正法
T2250_.63.0964c19: 滅沒。年由仁等出家弟子無正行故。令
T2250_.63.0964c20: 法滅。有説。如待客法初及後時皆設豐膳
T2250_.63.0964c21: 是正法初出現時及後將滅。皆致豐厚資
T2250_.63.0964c22: 縁供養。有説。彼作此念乃至佛法未滅。世
T2250_.63.0964c23: 間猶有無量福田。佛法若滅。世間但有有量
T2250_.63.0964c24: 福田。我等幸因佛法未滅當共及時作所應
T2250_.63.0964c25: 。有説。釋迦爲菩薩時。見過去佛。或由
T2250_.63.0964c26: 縁闕故。或由疾疫故。令正法滅。即時發
T2250_.63.0964c27: 願。願我成佛勿此事法滅盡故。法雖
T2250_.63.0964c28: 滅而資縁豐厚住處増廣。是夜僧伽藍内爲
T2250_.63.0964c29: 布灑他故無量苾芻皆共聚集。時悦衆者請
T2250_.63.0965a01: 衆首三藏室史迦爲衆説般羅底木叉。三藏
T2250_.63.0965a02: 之而欲略説時。阿羅漢蘇剌多從座而
T2250_.63.0965a03: 起。偏袒一肩禮三藏合掌白言。惟願上
T2250_.63.0965a04: 座爲衆廣説。三藏答言。於此衆中誰能具
T2250_.63.0965a05: 般羅底木而請我廣説。阿羅漢曰。如
T2250_.63.0965a06: 佛在世諸苾芻等諸學處所行邊際我皆
T2250_.63.0965a07: 能行。若此名爲能具行者。願爲廣説。作
T2250_.63.0965a08: 時。三藏弟子生大瞋恚即叱之言。是何
T2250_.63.0965a09: 苾芻。故於衆前反我師教誨。尋共
T2250_.63.0965a10: 彼阿羅漢命。勝義正法從斯滅歿。時有
T2250_.63.0965a11: 重彼阿羅漢天龍夜叉。興大瞋忿
T2250_.63.0965a12: 彼三藏。有説。即彼阿羅漢弟子爲仇故。
T2250_.63.0965a13: 三藏命。有説。王聞彼阿羅漢無事被殺。
T2250_.63.0965a14: 追戀懊惱而殺三藏。世俗正法從斯滅歿。爾
T2250_.63.0965a15: 時世間勝義・世俗二種正法皆滅歿。已經
T2250_.63.0965a16: 晝夜天地冥闇。而其世間猶故未正法已
T2250_.63.0965a17: 。所以者何。由佛往昔爲菩薩時好掩
T2250_.63.0965a18: 亦不他所隱覆事。由此業故。法滅
T2250_.63.0965a19: 七日無知者。過七日已。大地震動殞
T2250_.63.0965a20: 火燒諸方維。空中大鼓發聲振吼甚可
T2250_.63.0965a21: 怖畏。天魔眷屬生大歡喜。於虚空中
T2250_.63.0965a22: 白蓋。空中復有大聲。唱言。釋迦大仙所有正
T2250_.63.0965a23: 法從今永滅。更無能入正性離生。妙甘露
T2250_.63.0965a24: 門於斯永閉。大苦黒闇遍滿世間。更無
T2250_.63.0965a25: 獲將導之者。有作此説。爾時一切律儀羯磨
T2250_.63.0965a26: 結界皆捨。如是説者。從此已後更無結界
T2250_.63.0965a27: 羯磨受戒。然先所有今時不捨。或有諸佛
T2250_.63.0965a28: 般涅槃正法便滅。或有諸佛般涅槃後
T2250_.63.0965a29: 於七日正法便滅。然我世尊釋迦牟尼般
T2250_.63.0965b01: 涅槃後乃至千歳正法方滅。彼未般涅槃
T2250_.63.0965b02: 及般涅槃已經於七日正法滅者。依更無有
T2250_.63.0965b03: 正性離生。説名爲滅。釋迦如來正法滅
T2250_.63.0965b04: 者。依甘露界斷説名爲滅。雖天中猶有
T2250_.63.0965b05: 露界在。然依人中滅故名滅。問。何故過去
T2250_.63.0965b06: 諸佛有般涅槃正法即滅。有般涅槃
T2250_.63.0965b07: 後七日即滅。今釋迦佛千歳方滅耶。答。過去
T2250_.63.0965b08: 諸佛壽量長遠於彼正教所應作者。佛在世
T2250_.63.0965b09: 時多已究竟故。法速滅。今世尊釋迦牟尼出
T2250_.63.0965b10: 百年時壽量短促。正教所作雖佛涅槃
T2250_.63.0965b11: 究竟。乃至千歳於中有善根。有
T2250_.63.0965b12: 熟者。有解脱者。是故經於多時正法方滅。
T2250_.63.0965b13: 有説。過去諸佛所有弟子愛重奢摩他
T2250_.63.0965b14: 鉢舍那。由奢摩他故恒住寂止。不
T2250_.63.0965b15: 説契經等十二分教故。法速滅。今世尊
T2250_.63.0965b16: 弟子愛重昆鉢舍奢摩他。由昆鉢
T2250_.63.0965b17: 舍那故多住觀察。皆樂授契經等十二
T2250_.63.0965b18: 分教。是故正法多時乃滅。問。正法滅已無
T2250_.63.0965b19: 聖者耶。答。亦有預流果一來果
T2250_.63.0965b20: 一來果不還果不還果阿羅漢果
T2250_.63.0965b21: 而無順決擇分正性離生。惟由
T2250_.63.0965b22: 故名正法滅
T2250_.63.0965b23: 聖教總言復過於此寶師分爲兩説
T2250_.63.0965b24: 取後説正。麟云。聖教總言唯住千歳
T2250_.63.0965b25: 者。此意教證法並唯千年也。有説。教法復過
T2250_.63.0965b26: 於此者述異説。此意過千年後不入聖
T2250_.63.0965b27: 故。聖法唯千年。千年已後雖聖亦有
T2250_.63.0965b28: 受持及説者。故兩説不同。新云。取後説。今
T2250_.63.0965b29: 時有教法故。今詳。若遍論。一期佛法總名
T2250_.63.0965c01: 正法。此證可然。若別論正像之正證則非
T2250_.63.0965c02: 已上
記文
光師云異説是非。今謂。
T2250_.63.0965c03: 論文不必有兩説別。以初後同故。初
T2250_.63.0965c04: 細簡總言千年。後別分教證以爲
T2250_.63.0965c05: 。總別雖異義則不殊。婆沙總言我之正
T2250_.63.0965c06: 法應千歳或復過。此不別有二家。然
T2250_.63.0965c07: 正像末三時脩短。經論所説區別非一。此
T2250_.63.0965c08: 論唯約正法像末。寶師引幾經論
T2250_.63.0965c09: 正法滅時。其中道五百歳及千年者多
T2250_.63.0965c10: 矣。大悲經・雜阿含經・悲花經・善見律等並
T2250_.63.0965c11: 千年。又摩那經・賢劫經・涅槃經・正法念
T2250_.63.0965c12: 經・大乘三聚懺悔經・佛昇忉利爲母説法經・
T2250_.63.0965c13: 加葉經・智度論等・皆言五百*歳。或言一千
T2250_.63.0965c14: 五百年或言二千或言三千或言八千年
T2250_.63.0965c15: 五千年等。此就別處別人以説法滅。故不
T2250_.63.0965c16: 一準
T2250_.63.0965c17:   破執我品第九之一
T2250_.63.0965c18: 破執我品光寶兩師解此品題稍有
T2250_.63.0965c19: 。寶師分我爲二。一五蘊假我。一別執實
T2250_.63.0965c20: 我。今破別執之我聚集之假。故云
T2250_.63.0965c21: 執我品。此依下論破犢子部。又光師意。
T2250_.63.0965c22: 二我廣破横執。故云破執我品。寶意。
T2250_.63.0965c23: 執之我。光之意。破我之執。兩師各指爲
T2250_.63.0965c24: 所破處者別也。又所以次明此品者。光寶
T2250_.63.0965c25: 亦有差別。光師約三法印以明前後。寶師
T2250_.63.0965c26: 自他辨。以寶爲優。 此論初唯製頌。後
T2250_.63.0965c27: 迦濕彌羅國請。更製長行及破我品。若
T2250_.63.0965c28: 初唯有頌。光解不通。具如懸譚中辨。又
T2250_.63.0965c29: 正理・顯宗二論並無此品。又此品多依
T2250_.63.0966a01: 。如光寶兩師至下點示
T2250_.63.0966a02: 越此依餘豈無解脱光師判此二句
T2250_.63.0966a03: 序分。寶師破實爲允當。光記云。依
T2250_.63.0966a04: 前一解釋三分。就破我品中此初兩句
T2250_.63.0966a05: 名爲序分。寶疏云。準諸經例問非序分。不
T2250_.63.0966a06: 三 已上
疏文
然解此文寶疏不允。疏云。
T2250_.63.0966a07: 上品所明無我之理別執實我。豈無
T2250_.63.0966a08: 耶。光解爲優。以順舊論故。記云。越
T2250_.63.0966a09: 此佛餘法中。豈無解脱。何故前言
T2250_.63.0966a10: 解脱此即乘前起問。舊倶舍云。離
T2250_.63.0966a11: 餘法解脱
T2250_.63.0966a12: 於彼所計如五色根唯識第二四紙左
T2250_.63.0966a13: 部等實有無爲云。諸無爲法離色心等。決定
T2250_.63.0966a14: 實有理不得。且定有法略有三種。一現
T2250_.63.0966a15: 所知法。如色心等。二現受用法。如瓶衣等
T2250_.63.0966a16: 是二法世共知有。不因成。三有作用
T2250_.63.0966a17: 法。如眼耳等。由彼彼用知是有已上
論文
T2250_.63.0966a18: 此論文破離蘊我亦同。彼論但無第二現受
T2250_.63.0966a19: 用法。又離蘊我者。唯識第一五紙右云。又所執
T2250_.63.0966a20: 我復有三種。一者即蘊。二者離蘊。三者與
T2250_.63.0966a21: 蘊非即非離。慈恩釋云。第一世間異生皆
T2250_.63.0966a22: 此計。第二前説三計數論・勝論
及獸主等
皆是此攝。
T2250_.63.0966a23: 離者異義。體異名離。不爾攝計便爲不盡
T2250_.63.0966a24: 第三犢子部計偏破犢子。如倶舍論第二十
T2250_.63.0966a25: 九幷三十説。然薩婆多等叙外道計離蘊
T2250_.63.0966a26: 。以二十句等我見等中唯即蘊故。如毘婆
T2250_.63.0966a27: 沙第八卷。問爲離蘊計爲我耶。彼答言。
T2250_.63.0966a28: 無。諸所執我一切皆縁五取蘊故。縁蘊外
T2250_.63.0966a29: 心故。今者大乘説離蘊計爲
T2250_.63.0966b01: 。如瑜伽等説
T2250_.63.0966b02: 然犢子部不一不異宗輪論云。後即於
T2250_.63.0966b03: 此第三百年中。從説一有切部出一部
T2250_.63.0966b04: 犢子部。述記釋曰。犢子者律主姓也。上古
T2250_.63.0966b05: 仙居山。靜處貪欲起起不所立。近有
T2250_.63.0966b06: 母牛。因染生子。自後仙種皆言犢子。則婆
T2250_.63.0966b07: 羅門姓也。佛在之日。有犢子外道佛出
T2250_.63.0966b08: 家。如涅槃經説。此後門徒相傳不絶。至
T2250_.63.0966b09: 分部。從遠襲爲名言犢子部。文殊問經云。
T2250_.63.0966b10: 犢子部注云。律主姓是也。眞諦法師云。可住
T2250_.63.0966b11: 子弟子部。謂羅睺羅舍利子弟子。皤雌子是
T2250_.63.0966b12: 羅睺羅弟子。弘舍利子所説因以部分
T2250_.63.0966b13: 可住。可住仍言。上古有仙名可住。今此
T2250_.63.0966b14: 律主母是彼種。從母爲姓名可住子。此理
T2250_.63.0966b15: 解。幸願詳之。唯識述記一本八十
六左
曰。筏蹉
T2250_.63.0966b16: 氏外道名犢子外道。男聲中呼。歸佛出家
T2250_.63.0966b17: 犢子部。皤雌子部女聲中呼。是即一也。玄
T2250_.63.0966b18: 應音義二十六十二
紙右
云。婆雌子云犢子。舊云
T2250_.63.0966b19: 跋私弗多羅。同二十四二十七
紙右
云。梵言跋私弗
T2250_.63.0966b20: 多羅。此云可住子部。舊云犢子者。猶不
T2250_.63.0966b21: 梵音長短故也。長音呼跋私則是可住。若
T2250_.63.0966b22: 短音呼則言犢。從上座部中一切有部
T2250_.63.0966b23: 已上
音義
此品第二三紙左曰。有姓筏蹉出家外
T2250_.63.0966b24: 。玄應音義云。筏蹉舊言婆蹉則婆羅門姓
T2250_.63.0966b25: 也。舊倶舍曰。有跋沙同姓外道。言補特伽
T2250_.63.0966b26: 者。又音義二十四二十六
紙右
云。此云數取
T2250_.63.0966b27: 趣往來諸趣也已上其體與蘊不一不
T2250_.63.0966b28: 者。宗輪論云。其犢子部本宗同義。謂補特
T2250_.63.0966b29: 伽羅非即蘊離蘊。依蘊處界假施設名。述
T2250_.63.0966c01: 記云。其犢子部。謂補特伽羅非即離蘊。謂
T2250_.63.0966c02: 實有我非有爲無爲。然與蘊不即不離。佛
T2250_.63.0966c03: 無我。但無即蘊離蘊。如外道等所計之
T2250_.63.0966c04: 。悉皆是無非無不可説。非即蘊離蘊。我
T2250_.63.0966c05: 既不可説。亦不形量大小等。乃至成
T2250_.63.0966c06: 佛此我常在。依蘊處界假施設名者。謂我
T2250_.63.0966c07: 即離。蘊處界亦爾。然世説言。色是我。乃
T2250_.63.0966c08: 至法亦是我。但依蘊等假施設此我我。
T2250_.63.0966c09: 實非蘊等已上
記文
又唯識述記一本八十七
紙右
云。正
T2250_.63.0966c10: 量部等亦作此計。又云。經部本計我亦非
T2250_.63.0966c11: 。又宗輪論説。經部計云。執勝義補特
T2250_.63.0966c12: 伽羅。述記釋云。執勝義補特伽羅。但是
T2250_.63.0966c13: 微細難施設。即實我也。不正量等非
T2250_.63.0966c14: 卽蘊離蘊蘊外調然有別體故也已上
記文
然犢
T2250_.63.0966c15: 子部等所計我者。准淄洲釋。實是法執。唯
T2250_.63.0966c16: 識義燈二餘八紙左云。今據情解妄謂爲我。
T2250_.63.0966c17: 故叙破之。實是法執已上
燈文
寶師亦言。犢子部
T2250_.63.0966c18: 不染邪智。謂勝義諦是。其我體不外道染
T2250_.63.0966c19: 汚邪智執實我是我見攝已上
疏文
嘉祥云。入
T2250_.63.0966c20: 眞觀故即見我空。出於俗諦別有人體。僧
T2250_.63.0966c21: 侃云。犢子但計假名。異於外道。不是羅
T2250_.63.0966c22:
T2250_.63.0966c23: 又彼若計非第五故此約五法藏破。
T2250_.63.0966c24: 寶云。此五法藏同大般若五種法海。謂三世
T2250_.63.0966c25: 無爲柔不可説。不可説者是勝義諦已上
疏文
T2250_.63.0966c26: 謂。般若所説五種法海。與犢子部所計名
T2250_.63.0966c27: 全同即天別。以彼部所言是妄計實
T2250_.63.0966c28: 物故。如唯識一五紙左廣破
T2250_.63.0966c29: 又彼既計由二縁故光有二解。寶師大
T2250_.63.0967a01: 第一。其中稍有異途。寶解不
T2250_.63.0967a02: 頻毘娑羅契經亦説光云。頻毘此云
T2250_.63.0967a03: 圓。娑羅此云眞實已上
記文
玄應天別音義云。
T2250_.63.0967a04: 毘婆羅或言頻婆沙羅亦言萍沙王
T2250_.63.0967a05: 也。或云顏色端正或云色像殊妙
T2250_.63.0967a06: 有阿羅漢名世羅光云。世羅此云
T2250_.63.0967a07:
T2250_.63.0967a08: 爲婆羅門婆柁梨説光云。婆柁梨是西方
T2250_.63.0967a09: 小棘名。父母憐子以此標名。玄應音義云。
T2250_.63.0967a10: 此西方一類小棗名也。是苾芻從此爲
T2250_.63.0967a11:
T2250_.63.0967a12: 經説執我不能清淨光有二解。於
T2250_.63.0967a13: 二爲優。以舊論中無不得解脱一句故。
T2250_.63.0967a14: 寶解不
T2250_.63.0967a15:
T2250_.63.0967a16:
T2250_.63.0967a17: 阿毘達磨倶舍論指要鈔第三十
T2250_.63.0967a18:
T2250_.63.0967a19:   破執我品九之一
T2250_.63.0967a20: 記論者生取明論故光云。毘伽羅論名
T2250_.63.0967a21: 記論。即是聲明記已上
記文
玄應音義亦同
T2250_.63.0967a22: 頗勒具那羅契經亦説玄應音義云。頗勒
T2250_.63.0967a23: 具那此十二月星名也。是人從此爲
T2250_.63.0967a24: 昔有大徳有一畢隣陀王舊倶舍云。那
T2250_.63.0967a25: 伽斯那阿羅漢。又云。旻隣陀王梵網勝莊。述
T2250_.63.0967a26: 記云。那伽摩那此云龍軍
T2250_.63.0967a27: 依如是義便壞善業子光云。經部中鳩
T2250_.63.0967a28: 摩邏多有是頌已上
記文
光師此釋應定有明據
T2250_.63.0967a29: 寶師不誰造。牝虎之牝。光記作壯者非
T2250_.63.0967b01: 也。玄應音義云。牝説文。畜母也。雌曰牝。詩
T2250_.63.0967b02: 曰。雉鳴求其牝。非但畜也。舊論云雌虎
T2250_.63.0967b03: 以有外道名嗢底迦舊論云胝柯。玄
T2250_.63.0967b04: 應音義云。鳥沒切。下借音。丁履切。人名也。
T2250_.63.0967b05: 光記云。嗢底迦此云能説。寶疏亦同
T2250_.63.0967b06: 則應漸言光記漸字作微。不是。以舊論
T2250_.63.0967b07: 漸漸
T2250_.63.0967b08: 若執有我去解脱遠舊論云。彼以我所
T2250_.63.0967b09: 堅實繋縛。則於解脱轉成極遠
T2250_.63.0967b10: 復有一類體皆非有光記云空見水外
T2250_.63.0967b11: 。今謂。水外道恐是内道二字寫誤。寶疏云。
T2250_.63.0967b12: 佛法中有犢子部及撥一切法體皆非有
T2250_.63.0967b13: 外道別眞我性。舊論云。是故於
T2250_.63.0967b14: 來正法中因縁起見瘡疱。謂有諸人撥
T2250_.63.0967b15: 無我有我執。復有諸人撥有執一切無
T2250_.63.0967b16: 是諸外道計執我實有別物。正法内人起
T2250_.63.0967b17: 我執及執一切無。如是等人同不解脱
T2250_.63.0967b18: 差別
T2250_.63.0967b19: 若一切類何能憶知此問。難意亦在
T2250_.63.0967b20: 識第一八紙右彼云實我若無。云何得
T2250_.63.0967b21: 識誦習恩縁等事。慈恩疏云。犢子部我亦能
T2250_.63.0967b22: 記憶。與外合問
T2250_.63.0967b23: 如是憶知心差別生光有三釋。寶同
T2250_.63.0967b24:
T2250_.63.0967b25: 從有縁彼心差別起寶釋麁光釋細。然
T2250_.63.0967b26: 多不穩。言縁彼者。光云彼過去境界。寶
T2250_.63.0967b27: 彼相似法。今謂。寶解爲勝。以上文
T2250_.63.0967b28: 久相似境憶知等故。言相似者。光
T2250_.63.0967b29: 三釋。一約過現境。二約今昔境。三約
T2250_.63.0967c01: 後念。寶疏不釋。今謂。光師三釋不允。今言
T2250_.63.0967c02: 相似。此即顯想等相。非境念。境已相似。
T2250_.63.0967c03: 取像亦同。故云相似。言相屬者。光有二釋
T2250_.63.0967c04: 一屬自身義。二因果相屬義。此用下文意
T2250_.63.0967c05: 釋。下文云。謂彼二心互不相屬。非
T2250_.63.0967c06: 相續有因果性故。言不爲依止差別者。光
T2250_.63.0967c07: 云。所依止身不差別。寶云。是身異也。兩
T2250_.63.0967c08: 釋意同。如天授祠授等。是身異也。舊論文
T2250_.63.0967c09: 易。然與此文意同。彼曰。由彼迴
T2250_.63.0967c10: 向覺觀同有相應及想等依止差別
T2250_.63.0967c11: 悲散亂等損其勢力
T2250_.63.0967c12: 然世間所言立制怛羅者光云。制怛羅
T2250_.63.0967c13: 是星名。正月出現。正月從此星名。於
T2250_.63.0967c14: 生故以此星名。寶釋亦同。玄應音義
T2250_.63.0967c15: 云。西國立名多此也。餘同光寶
T2250_.63.0967c16: 爲依何義説第六聲自下論文寶光
T2250_.63.0967c17: 問答。互相齟齬。於中光解符順論文。今
T2250_.63.0967c18: 此二句光師以爲論主反問 寶師猶屬犢子
T2250_.63.0967c19: 難中。寶解不論文。何者若以此二句
T2250_.63.0967c20: 犢子難。則與下文相參商矣。次下十二
紙左
論主
T2250_.63.0967c21: 勝論云。此前已釋。寧復重來。謂我於
T2250_.63.0967c22: 已作此説何義第六聲。乃至辨
T2250_.63.0967c23: 果所屬已上
論文
此論文。今此二句論主反
T2250_.63.0967c24: 問。非犢子言。以此類例後分問答。一一皆
T2250_.63.0967c25: 光解正寶釋不允。初歩既迷。後履何
T2250_.63.0967c26:
T2250_.63.0967c27: 女心無問光起非餘光有三解。寶同
T2250_.63.0967c28:
T2250_.63.0967c29: 由如是心外縁差別光二解中第二爲
T2250_.63.0968a01:
T2250_.63.0968a02: 如藥事成普莎訶言舊倶舍云部莎
T2250_.63.0968a03: 。普莎訶者。光寶並翻。此云吉祥。玄應音
T2250_.63.0968a04: 義二十五二十一
紙右
云。蘇和切。普呪聲也。莎訶此
T2250_.63.0968a05: 善説已上
音義
或云娑婆訶或云娑嚩
T2250_.63.0968a06: 或云僧莎訶或云薩婆訶馺皤訶
T2250_.63.0968a07: 唯云莎訶等。呼聲不同。安然菩提心義一
T2250_.63.0968a08: 云。古説梵語者呼二字一聲。故讀
T2250_.63.0968a09: 昧。例如沙嚩呼莎等也。又安然悉曇
T2250_.63.0968a10: 十二例云。七梵字漢注異呼例。上代多云sv@a
T2250_.63.0968a11: h@asv@ah@ajra折囉。近代多云sv@a薩嚩
T2250_.63.0968a12: h@asv@a娑嚩h@avajra曰羅。娑嚩二合訶字
T2250_.63.0968a13: 反音不同。具出不空羂索經眞言注。賢首心
T2250_.63.0968a14: 經略疏云。言薩婆訶者。此云速疾也。謂欲
T2250_.63.0968a15: 前所作速疾成就故。良賁仁王疏下三
T2250_.63.0968a16: 二十九
紙右
云。娑嚩賀者。此云成就義。亦云吉祥
T2250_.63.0968a17: 。亦云圓寂義。亦云息災増益義。亦云
T2250_.63.0968a18: 住義。今取無住義。即是無住涅槃。依此涅
T2250_.63.0968a19: 末來際益有情盡期。故名娑嚩
T2250_.63.0968a20: 已上
疏文
此釋全用不空仁王般若陀羅尼
T2250_.63.0968a21: 。又陀羅尼集十云。摩利支眞言娑婆訶者。
T2250_.63.0968a22: 。此呪求財物故無娑婆訶已上
集文
T2250_.63.0968a23: 金剛童子軌上云伏羅刹
之文也
其羅刹王悶絶至
T2250_.63.0968a24: 死。所住楞伽之城悉皆破燒○持誦者起
T2250_.63.0968a25: 愍心眞言句中娑婆賀。其羅刹等即
T2250_.63.0968a26: 得蘇息已上
軌文
羅什所譯摩訶般若波羅蜜大明
T2250_.63.0968a27: 呪經云菩提僧莎呵。又玄奘所譯般若心經
T2250_.63.0968a28: 菩提莎訶。惠琳音義第十十九右
二十左
云。大明呪
T2250_.63.0968a29: 經前譯般若心經。又云。僧莎呵亦質撲不妙
T2250_.63.0968b01: 也。正梵音云娑縛二合。唐云滿足義固遍
T2250_.63.0968b02: 義寂滅義。今言。莎訶者訛略也已上
音義
宋僧傳
T2250_.63.0968b03: 三菩提流志傳云。流志運功最多。所慊者。古
T2250_.63.0968b04: 今共譯一切陀羅尼末句娑嚩訶。皆不
T2250_.63.0968b05: 竊考清濁。遂使命章有異。或云薩婆訶或
T2250_.63.0968b06: 馺皤訶等。凡呼不倫楷定梵音悉無本旨
T2250_.63.0968b07: 此非楚僧傳誦不的。自是執筆之誤。故剋
T2250_.63.0968b08: 取莎桑也切無可切呼箇反正矣已上
僧傳
T2250_.63.0968b09: 沈氏筆談曰。夔峽湖湘人凡梵呪言末皆云
T2250_.63.0968b10: 娑婆訶。三合而爲些也。按些蘇箇切。説文
T2250_.63.0968b11: 語辭見楚辭宋王招魂
T2250_.63.0968b12: 此但如地四物所依唯識述記一末四十
一紙
T2250_.63.0968b13: 云。九實體者。若有色味香觸地。以
T2250_.63.0968b14: 地。具如十句論中
T2250_.63.0968b15: 又若有我果不恒生光寶所解不同。以
T2250_.63.0968b16: 寶爲優。符順論文勢
T2250_.63.0968b17: 以有念等實句義故徳句有二十四。第
T2250_.63.0968b18: 二十一行有二種。一念因。二作因。現比智行
T2250_.63.0968b19: 生數習差別名念因。即智種子。𥎞擲等業
T2250_.63.0968b20: 所生勢用名作因。行是勢用。十句多説
T2250_.63.0968b21: 勢用。念因名行。具如因明唯識疏
T2250_.63.0968b22: 十句論
T2250_.63.0968b23: 念等依餘理不成故若是覺・樂・苦・欲・嗔・
T2250_.63.0968b24: 勒勇・行・法・非法九徳和合因縁能起智相名
T2250_.63.0968b25: 我。具如十句論中
T2250_.63.0968b26: 辨法相者釋此相言光有二釋。一勝論師
T2250_.63.0968b27: 辨法相者。一勝論師引用他釋。寶同
T2250_.63.0968b28:
T2250_.63.0968b29: 從依止我法非法生二十四徳中第二十
T2250_.63.0968c01: 二三立法非法。法者有二種。一能轉謂得
T2250_.63.0968c02: 可愛身因即得生死勝身之因。二能還。謂
T2250_.63.0968c03: 染縁正智喜因。即出世間之因。正智正因
T2250_.63.0968c04: 也。能得生死不可愛身苦邪智因。名爲
T2250_.63.0968c05: 。具如十句論中
T2250_.63.0968c06: 右爾從何方引果生初之一句勝論師
T2250_.63.0968c07: 問。下之七句論主答也。寶師分科麁略。光解
T2250_.63.0968c08:
T2250_.63.0968c09: 若爾從何生於後果光寶所解不同。光
T2250_.63.0968c10: 師唯上一句爲勝論難。寶師雙取二句。寶解
T2250_.63.0968c11: 優。以前後文勢
T2250_.63.0968c12: 如枸櫞花更不生餘光云。其枸櫞子色
T2250_.63.0968c13: 黄。印度國人欲國王故。塗汁其
T2250_.63.0968c14: 子赤已上
記文
准胝所持微惹布羅迦果。
T2250_.63.0968c15: 不空譯儀軌爲倶縁果。但是梵音楚夏。不空
T2250_.63.0968c16: 譯准提陀羅尼經。經説。准胝畫像法曰。第五
T2250_.63.0968c17: 手掌倶縁果。第六手持鉞斧。又或説
T2250_.63.0968c18: 祥果倶縁果者非也。孔雀明王軌曰。右
T2250_.63.0968c19: 第一手持倶縁果。左第一手持吉祥果。明知
T2250_.63.0968c20: 一物金剛智譯。微惹布羅迦漢言字滿
T2250_.63.0968c21: 。此間無。西方有。・玄應音義云。枸櫞上倶
T2250_.63.0968c22: 禹切。下以專切。廣志云。似橋而大。如
T2250_.63.0968c23: 𥰠音呂以浣葛紵也。今番禹以
T2250_.63.0968c24: 。縷切蜜清爲糝。食之甚佳。紫礦下古猛
T2250_.63.0968c25: 切。謂彼羅奢汁也。其色赤用染皮㲲也。其
T2250_.63.0968c26: 樹至大亦名甄叔迦。一物也。花大如升。極
T2250_.63.0968c27: 赤。葉至堅靱商人縫以爲袋者也 音義二十
T2250_.63.0968c28: 二十二
紙右
謂波羅奢樹此云赤花樹樹汁滓
T2250_.63.0968c29: 極赤。用之爲染。今紫礦是也。瓤者。集韻云。
T2250_.63.0969a01: 瓜實也。玄應音義云。女良切。如瓜瓠中瓤
T2250_.63.0969a02: 者也。又舊倶舍曰。復次由此譬更應
T2250_.63.0969a03: 此義。譬如勒荷汁所點摩東籠伽花相續
T2250_.63.0969a04: 轉異生於果内赤色瓤得生從餘不生」
T2250_.63.0969a05: 已善説此成勝業寶師意謂。今此三頌
T2250_.63.0969a06: 次勸學三學。光師不爾。總言讃道勸學
T2250_.63.0969a07: 今謂。寶師意配屬三學者。文中未明據
T2250_.63.0969a08: 總有四頌。於第三頌佛經文
T2250_.63.0969a09: 佛世尊告富樓那。汝等正勤持此法。若
人依此修觀行。必定皆得五五徳
此寶
T2250_.63.0969a10: 允爲智者慧毒門者。光寶所解不同。
T2250_.63.0969a11: 光解爲勝。符順前後論文故。圓暉亦全依
T2250_.63.0969a12:
T2250_.63.0969a13:
T2250_.63.0969a14:
T2250_.63.0969a15:
T2250_.63.0969a16:
T2250_.63.0969a17:
T2250_.63.0969a18:
T2250_.63.0969a19:
T2250_.63.0969a20:
T2250_.63.0969a21:
T2250_.63.0969a22:
T2250_.63.0969a23:
T2250_.63.0969a24:
T2250_.63.0969a25:
T2250_.63.0969a26:
T2250_.63.0969a27:
T2250_.63.0969a28:
T2250_.63.0969a29:
T2250_.63.0969b01:
T2250_.63.0969b02:
T2250_.63.0969c01:
T2250_.63.0969c02:
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

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