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阿毘達磨倶舍論指要鈔 (No. 2250_ 湛慧撰 ) in Vol. 63
T2250_.63.0942a01: 別道。有云。望有漏各別
T2250_.63.0942a04: 惑故。無忍果六
T2250_.63.0942a14: 故此門至集類忍亦但成一。答。前約得遍 T2250_.63.0942a15: 知門。理實法智即得。此約人成就門。雖前 T2250_.63.0942a16: 位已得。而類忍時未得後者亦但成一故。 T2250_.63.0942a17: 攝入法智位。中下成二三。並准此説
T2250_.63.0942a20: 遍知。雖是修道。由見道得是忍果故。故屬 T2250_.63.0942a21: 見道。今此約人成就局時以論。是道類智 T2250_.63.0942a22: 位故屬修道攝 T2250_.63.0942a23: T2250_.63.0942a24: T2250_.63.0942a25: T2250_.63.0942a26: 二 T2250_.63.0942a27: T2250_.63.0942a28: 分別賢聖品第六之一
T2250_.63.0942b03: 此論説以析其位。謂七方位名之爲賢。 T2250_.63.0942b04: 苦忍以上名之爲聖。又所以前品次明此 T2250_.63.0942b05: 品者。光寶所解不同。於中寶師約滅道次 T2250_.63.0942b06: 第而釋。此且依順此段頌前結引爲釋。光 T2250_.63.0942b07: 解爲善
T2250_.63.0942b10: 孤負有宗計也。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: 説義不異前。由此不應造頌再説。説已復 T2250_.63.0942b14: 説。成無用故
T2250_.63.0942b17: 諦耶。隨順文詞故作是説。謂作是説文 T2250_.63.0942b18: 詞隨順。復次若依是説隨順。説者受者持者 T2250_.63.0942b19: 非餘次第。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: 無記等。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。而易説故先説斷惡後修善。於 T2250_.63.0942b27: 斷中惡先説斷已生惡後説遮未生惡。於 T2250_.63.0942b28: 修善中先説起未生善後選後説増已生善。若 T2250_.63.0942b29: 作此説。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: 現觀苦故佛先説。次現觀集故佛次説。次 T2250_.63.0942c03: 第觀現觀滅故佛次説。後現觀道故佛
T2250_.63.0942c06: 集故
T2250_.63.0942c09: 良醫。知病識藥有於四種。若具足者。得名 T2250_.63.0942c10: 醫王。何等爲四。一者識知其病應用其 T2250_.63.0942c11: 藥。二者知病所起隨起用藥。三者已生諸 T2250_.63.0942c12: 病治令病出。四者斷除病源令後不生是 T2250_.63.0942c13: 爲四種
T2250_.63.0942c16: 爲現前全同寶疏。然未明等覺二字的釋 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_.63.0942c21: 説非苦樂受及彼資糧爲行苦性。雖有此 T2250_.63.0942c22: 理。依不共故作如是説
T2250_.63.0943a07: 也。寶師總取色等上餘違逆相名之爲苦。 T2250_.63.0943a08: 此善順論意也
T2250_.63.0943a13: 於苦捨中不起何者故
T2250_.63.0943a16: 惟*莊
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_.63.0943a23: 第二苦不成過。受勝境時。有何下苦於中 T2250_.63.0943a24: 起樂若受勝境時有下苦者。如是受境已 T2250_.63.0943a25: 滅未生時。既於爾時無有下苦。即應樂覺 T2250_.63.0943a26: 轉更増勝。爾時上等衆苦都無有故
T2250_.63.0943b01: 貪未來果。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: 集諦
T2250_.63.0943b07: 喩有取識。第二釋云。五種子者。謂五趣種子 T2250_.63.0943b08: 説有取識。取是煩惱。有煩惱識爲五趣因。 T2250_.63.0943b09: 名有取識。既契經中不言喩説。後釋爲正
T2250_.63.0943b12: 等故。下文是喩。以彼種子置地界中喩五 T2250_.63.0943b13: 取識及四識住故。然光法師唯用第一。此根
T2250_.63.0943b17: 名因因。或與業愛因爲因故名因因。寶云。 T2250_.63.0943b18: 愛爲業因。無明與*愛能爲因故。故曰因
T2250_.63.0943b23: 亦種之。堪食用。爲澡豆極佳也
T2250_.63.0943b26: 等。惠暉云。瓶水等名世俗者。可破壞故名 T2250_.63.0943b27: 世。顯在俗情瓶水等未破柝時。望彼俗 T2250_.63.0943b28: 情邊是實有。名諦也
T2250_.63.0943c02: 然
T2250_.63.0943c06: 依𥱼筏。有依船舫。依船舫者任運安樂 T2250_.63.0943c07: 得至彼岸。依餘物者怖畏艱難而到彼岸」
T2250_.63.0943c11: 易得定。此二由何易可成者。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。晝狎惡朋侶夜 T2250_.63.0943c14: 起惡尋思。由此無容令心得定
T2250_.63.0943c17: 修聖道。復次無間道名樂斷。解脱道名樂 T2250_.63.0943c18: 修。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。樂修者顯諸
T2250_.63.0943c23: 慕以樂斷及修。名樂斷修。即是欣慕滅及 T2250_.63.0943c24: 道義。或樂斷之修名樂斷修。即是欣慕滅
T2250_.63.0944a02: 有増益者。於實無欲而名少欲。少欲於未 T2250_.63.0944a03: 來處未得事轉。喜足於現在處己得事轉。 T2250_.63.0944a04: 不取現在一迦履沙盋拏爲難。非於未來 T2250_.63.0944a05: 轉輪王位似喜足難。故立爲聖種。廣如彼
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_.63.0944a13: 有四種愛生。是故於藥不立聖種。或即攝
T2250_.63.0944a19: 氣入陰嚢腫滿日夜疼悶欲死。以在裹椒。
T2250_.63.0944a24: 俗事業歸佛出家。爲彼顯示於佛聖法毘 T2250_.63.0944a25: 奈耶中有能助道生具事業。謂有厭離生 T2250_.63.0944a26: 死居家出家求脱。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: 異此無能證涅槃故
T2250_.63.0944b02: 對治説不淨觀治貪。遠即通治瞋等。餘皆 T2250_.63.0944b03: 准此説也
T2250_.63.0944b06: 違越婆沙・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_.63.0944b14: 作文。彼文已具。此文何闕。寶師辨釋甚有 T2250_.63.0944b15: 其理
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。離彼彼地染得彼彼定時。 T2250_.63.0944b22: 亦即獲得彼地此觀故
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_.63.0944c02: 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_.63.0944c11: 發語風。四除棄風。五隨轉風。六動身風。謂 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: 乘茲口鼻餘風續入。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: 但有孔隙必隨入故。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。相續道中假名入息 T2250_.63.0944c20: 入息轉位。能逐身中腐敗汚垢諸臭穢物。 T2250_.63.0944c21: 増長火界令身輕擧。出息轉時能除欝蒸。 T2250_.63.0944c22: 損減火界令身沈重。發語風者。謂有別風。 T2250_.63.0944c23: 是欲爲先展轉所引發語心起所令増盛。 T2250_.63.0944c24: 生從臍起流衝喉撃異熟生長養大種 T2250_.63.0944c25: 引等流性風大種生。鼓動齒唇舌腭差 T2250_.63.0944c26: 別。由此勢力引起未來顯名句文造色自 T2250_.63.0944c27: 性。此居口内名語亦業。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: 者。面有潤燥亂色異常。又亦傳聞。懷瞋 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_.63.0945a15: 謂。光解爲優。以上論文已言持息今亦應 T2250_.63.0945a16: 然故
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_.63.0945a25: 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_.63.0945a29: 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_.63.0945b12: 養
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: T2250_.63.0945b24: 三 T2250_.63.0945b25: T2250_.63.0945b26: 分別賢聖品第六之二
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_.63.0945c09: 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_.63.0945c13: 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
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