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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
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_.63.0946a13: 三句。三三合縁爲二句。四法合縁爲一句。
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_.63.0946a23: 若於五蘊或二二縁。或三三縁。或四四縁。
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_.63.0946b15: 四合縁有五。五總縁有一。合有二十五句。
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: ![]() T2250_.63.0946b25: [IMAGE] T2250_.63.0946b26: [IMAGE] T2250_.63.0946b27: [IMAGE] T2250_.63.0946b28: [IMAGE] T2250_.63.0946b29: [IMAGE] T2250_.63.0946c01: ![]() T2250_.63.0946c02: [IMAGE] T2250_.63.0946c03: [IMAGE] T2250_.63.0946c04: [IMAGE] T2250_.63.0946c05: [IMAGE] T2250_.63.0946c06: [IMAGE] T2250_.63.0946c07: [IMAGE]
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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_.63.0947a04: 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_.63.0947a09: 同世友。勿漫言同
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_.63.0947a25: 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_.63.0947b01: 亦不正。何敢信用。寶師大如彈駮。不亦 T2250_.63.0947b02: 宜乎
T2250_.63.0947b05: 又正理云分謂分段。即是見道是決擇中一
T2250_.63.0947b09: 衆同分故。極厭諸欣圓寂故
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_.63.0947b17: 解於理爲優
T2250_.63.0947b20: 次第修頂。從頂生忍准此
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_.63.0947c04: 捨異生性故。世第一住現在時説名爲入
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_.63.0947c17: 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_.63.0948a02: 故此二名皆通兩釋。謂依主・持業
T2250_.63.0948a05: 内法。如苦法忍。二者外方。如日等光明。三
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_.63.0948a18: 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_.63.0948a29: 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_.63.0948b07: 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_.63.0948b11: 互増。非如東西互見也。今謂。未穩
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_.63.0948b18: 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_.63.0948b22: 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_.63.0948b26: 度論言八人地故。寶疏頌並用第二釋
T2250_.63.0948c03: 名預流
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_.63.0948c11: 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_.63.0948c16: 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_.63.0948c20: 現文已言彼生長業。何分新舊二業。光釋 T2250_.63.0948c21: 爲善
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_.63.0948c29: 云。觀者於止觀望也 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote:
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