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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 [行番号:有/無] [返り点:無/有] [CITE]
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T2251_.64.0172a08: T2251_.64.0172a09: T2251_.64.0172a10: T2251_.64.0172a11: 快道 記 T2251_.64.0172a12: 分別世品第三之四
T2251_.64.0172a17: 虚空界金藏雲興。從此降雨注風輪上。次 T2251_.64.0172a18: 復起風鼓水令堅。此名金性地輪。上堪水 T2251_.64.0172a19: 雨之所激注。下爲風飈之所衝薄。此地成 T2251_.64.0172a20: 已即由彼業力故空中復起諸界藏雲。又從 T2251_.64.0172a21: 彼雲降種種雨。然其雨水乃成金性地輪
T2251_.64.0172a27: 水有上昇義。由向下捺。名爲風飈之所衝
T2251_.64.0172b01: 降種種雨之所激注。下爲風衝雖復間有 T2251_.64.0172b02: 水輪而由風力展轉之所衝也。故此卷下文 T2251_.64.0172b03: 如次言風輪水輪地輪。按基師非也。倫師而
T2251_.64.0172b12: 如楞嚴説。更加根識具明七大皆如來藏
T2251_.64.0172b16: 火厚八萬四千由旬。火下有風輪。厚六萬八 T2251_.64.0172b17: 千由旬。風下際有金剛輪。過去諸佛世尊舍
T2251_.64.0172b20: 水便動。水已動地便動。華嚴説同此五輪。但 T2251_.64.0172b21: 億數有別也
T2251_.64.0172c08: 炭經六卷。竝是長含起世經別譯。今示圖
T2251_.64.0172c11: [IMAGE] T2251_.64.0172c12: [IMAGE] T2251_.64.0172c13: [IMAGE] T2251_.64.0172c14: [IMAGE] T2251_.64.0172c15: [IMAGE] T2251_.64.0172c16: [IMAGE] T2251_.64.0172c17: [IMAGE] T2251_.64.0172c18: [IMAGE] T2251_.64.0172c19: 然諸教異説。按西天隨方俗故。又洛叉由旬 T2251_.64.0172c20: 有多義故。又誦者各別故。又譯者應時代 T2251_.64.0172c21: 致語故。又竺漢竝有六八一七等誤寫故
T2251_.64.0172c24: 日行也。案西國繕那亦有大小。或三十里。成
T2251_.64.0172c29: 三十里。聖教所載唯十六里。大智論曰。由旬 T2251_.64.0173a01: 有三別。大八十里。中六十里。下四十里。謂 T2251_.64.0173a02: 中邊山河不同致行里不等。新婆沙百二十
T2251_.64.0173a09: 九寸二分也。漢一里。和四町三十九間六寸 T2251_.64.0173a10: 四分八厘也
T2251_.64.0173a13: 大力神名也
T2251_.64.0173a17: 部。今按其時於餘部言此義。故論主云有 T2251_.64.0173a18: 餘部 T2251_.64.0173a19: 如篅持穀 應音。蒼頡篇作圌。同市縁切。圓 T2251_.64.0173a20: 倉也。説文判竹圓以盛穀者也。江南行此 T2251_.64.0173a21: 音。又上仙切。中國行此音。花藏世界品如 T2251_.64.0173a22: 佉勒迦形。苑音義云。此云篅。謂著穀麥篅。
T2251_.64.0173a26: 上凝成膜 正顯明本竝爾也。此音釋。膜慕 T2251_.64.0173a27: 各切。胲膜也。胲説文足大指毛肉也。膜説文 T2251_.64.0173a28: 肉間脈膜也。釋名膜幕也。幕絡一體也。爾雅 T2251_.64.0173a29: 釋器肉曰脱。疏曰治肉除其筋膜取好者。 T2251_.64.0173b01: 舊論。乳上生膏。然頌疏作瞙。非也。目不明 T2251_.64.0173b02: 言瞙故
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T2251_.64.0173b29: 竭地洛迦此云檐山木。言此山寶樹形若檐
T2251_.64.0173c03: 彌三輪皆應齊。如立世毘曇説。今何故分 T2251_.64.0173c04: 之。皡按爲欲顯大小二相。若偏約大堅 T2251_.64.0173c05: 執唯大。若但據小固封唯小。佛世尊既開 T2251_.64.0173c06: 大小兩岐。今竝攝説
T2251_.64.0173c09: [IMAGE] T2251_.64.0173c10: [IMAGE] T2251_.64.0173c11: [IMAGE] T2251_.64.0173c12: [IMAGE] T2251_.64.0173c13: [IMAGE] T2251_.64.0173c14: [IMAGE] T2251_.64.0173c15: [IMAGE] T2251_.64.0173c16: [IMAGE] T2251_.64.0173c17: [IMAGE] T2251_.64.0173c18: [IMAGE] T2251_.64.0173c19: [IMAGE] T2251_.64.0173c20: [IMAGE] T2251_.64.0173c21: [IMAGE] T2251_.64.0173c22: [IMAGE] T2251_.64.0173c23: [IMAGE] T2251_.64.0173c24: [IMAGE] T2251_.64.0173c25: [IMAGE] T2251_.64.0173c26: [IMAGE] T2251_.64.0173c27: 山木。遂以名之。蘇達梨舍那此云善見。言 T2251_.64.0173c28: 此山端嚴繍麗。見之稱善則以名。額濕縛羯 T2251_.64.0173c29: 拏此云馬耳。言此山峯形如馬耳。因則名
T2251_.64.0174a03: 峯似彼神頭。故以名之。尼民達羅此云地 T2251_.64.0174a04: 持山。又魚名。海中有魚。名尼民達羅。此山 T2251_.64.0174a05: 峯形似彼魚頭。故復名也。光云。竭地洛迦此 T2251_.64.0174a06: 云檐木。舊云佉陀羅木訛也。泰云。佉陀羅 T2251_.64.0174a07: 木若燒爲炭。經而多熱故。諸經名佉陀羅
T2251_.64.0174a12: 得。探玄十四云。於此山出佉陀羅木。此云
T2251_.64.0174a18: 木故。瑜伽列七金山異之。略纂云。此與倶 T2251_.64.0174a19: 舍不同。宗別名同。不勞和會。今云。如前 T2251_.64.0174a20: 列諸經次既別。非必宗別
T2251_.64.0174a24: 亂風於四大天下及八萬城外造作山。高六 T2251_.64.0174a25: 百八十萬逾旬。合外四匝名大鐵圍山。復後
T2251_.64.0174a29: 北東南西等 經論異説 T2251_.64.0174b01: T2251_.64.0174b02: [IMAGE] T2251_.64.0174b03: [IMAGE] T2251_.64.0174b04: [IMAGE] T2251_.64.0174b05: [IMAGE] T2251_.64.0174b06: [IMAGE] T2251_.64.0174b07: [IMAGE] T2251_.64.0174b08: [IMAGE] T2251_.64.0174b09: [IMAGE]
T2251_.64.0174b18: 續集二十六曰。大秦國出赤白黒黄青緑紺
T2251_.64.0174b21: 璃。云鞞瑠璃。皆梵音訛轉也。從山得名鞞 T2251_.64.0174b22: 頭梨也。山出此寶。謂遠山寶。遠山即是蘇 T2251_.64.0174b23: 迷盧山也。此寶青色。一切寶皆不可壞。亦 T2251_.64.0174b24: 非烟焔所能鎔鑄。唯有鬼神有通力者能 T2251_.64.0174b25: 破之爲物。或云。金翅鳥卵殼。即是寶鬼神 T2251_.64.0174b26: 破之以賣與人也。頗胝迦此云白玉。具如
T2251_.64.0174c04: 依。故亦名藏。種即藏持業釋。寶非一故云 T2251_.64.0174c05: 衆寶。寶即衆亦持業。爲衆寶之種藏依主釋 T2251_.64.0174c06: 也
T2251_.64.0174c13: 更増千二百八十七踰繕那半正理三十一
T2251_.64.0174c16: 半。以此義故。顯宗改頌曰三洛叉二萬三 T2251_.64.0174c17: 千二百餘。長行云。三億二萬三千及二百八 T2251_.64.0174c18: 十七踰繕那半。八十七半餘聲所顯
T2251_.64.0174c21: 四萬不可待言。今持雙内邊是初海外際。 T2251_.64.0174c22: 離妙高其間八萬由旬。是故妙高一面分即 T2251_.64.0174c23: 成三倍。四方周圓都九億六萬由旬也
T2251_.64.0174c27: 廣四萬。自徑四萬。故四方各四十八萬。總合 T2251_.64.0174c28: 十九億二萬由旬。乃至第七海外際。鹹海内 T2251_.64.0174c29: 邊離妙高二億三萬八千七百二十五由旬。 T2251_.64.0175a01: 謂持雙至持邊七金廣量七萬九千三百七 T2251_.64.0175a02: 十五。初海至第七海外邊十五萬八百七十 T2251_.64.0175a03: 五。數四面周圍各七億一萬四千二百七十 T2251_.64.0175a04: 五。四方合便二十八億五千七百五十
T2251_.64.0175a08: 便爲無用。又應説如滿月方座。不應但説 T2251_.64.0175a09: 圓無缺等。故顯宗改頌曰。其相如滿月。北 T2251_.64.0175a10: 洲如方座。四面各二千。今反破。語有表遮。 T2251_.64.0175a11: 爲莊嚴句云圓無缺。又有大數滿數等不 T2251_.64.0175a12: 同故。簡別亂更云等。由是長行云顯無 T2251_.64.0175a13: 少増減。若如顯宗但云北洲。正明四洲缺 T2251_.64.0175a14: 其倶盧名相。爲大失
T2251_.64.0175a17: 地倶起。據三千大千世界之中。下極金輪。 T2251_.64.0175a18: 上侵地際。金剛所成。周百餘歩。賢劫千佛 T2251_.64.0175a19: 坐之而入金剛定。故曰金剛座焉。證聖道 T2251_.64.0175a20: 所亦曰道場。大地震動獨無傾搖。是故如來 T2251_.64.0175a21: 將證正覺也。歴此四隅地皆傾動。後至此 T2251_.64.0175a22: 處安靜不傾。自入末劫正法浸微。沙土彌 T2251_.64.0175a23: 覆無復得見。佛涅槃後。諸國君王。傳聞佛 T2251_.64.0175a24: 説金剛座量。遂以兩躯觀自在菩薩像南北 T2251_.64.0175a25: 標界。東面而坐。聞諸耆舊曰。此菩薩像身 T2251_.64.0175a26: 沒不見。佛法當盡。今南隅菩薩沒過胸臆 T2251_.64.0175a27: 矣
T2251_.64.0175b01: 圓如滿月。彼人面似地形。西面有洲名瞿 T2251_.64.0175b02: 陀尼。其地縱廣八千由旬。形如半月。彼諸人
T2251_.64.0175b08: 十二萬里。地形如半月。弗于逮人民地。縱廣 T2251_.64.0175b09: 三十六萬里。地形方正。欝單越。縱廣四十萬 T2251_.64.0175b10: 里。地形如月滿。蓋諸師闇誦致如是異耳」
T2251_.64.0175b24: 食人惡鬼都名。經作邏。書寫錯也。今論八
T2251_.64.0175b29: 曰。此剡浮洲中向北有三黒山。度三黒山。 T2251_.64.0175c01: 復有三黒山。度三黒山復有三黒山。此山 T2251_.64.0175c02: 悉下故名蟻山。九山北邊有雪山。起世經
T2251_.64.0175c06: 由旬。以山頂有池名阿耨達池。阿耨違多
T2251_.64.0175c09: 諸龍受快樂時。有熱沙隨身上。失天形 T2251_.64.0175c10: 現蛇形。二餘諸龍戲樂時。熱風來吹失天 T2251_.64.0175c11: 形現蛇形。三餘諸龍戲樂。金翅鳥飛入其 T2251_.64.0175c12: 宮。諸龍見而生恐怖。故失天形現蛇形。如 T2251_.64.0175c13: 是於餘一切龍受苦熱惱。唯有此阿耨達 T2251_.64.0175c14: 多龍王。無如是苦。故受此名。此雪山南 T2251_.64.0175c15: 面不遠有城。名毘舍離。此北有七黒山。 T2251_.64.0175c16: 黒山北復有香山。於香山中無量緊那羅
T2251_.64.0175c21: 名。瑜伽第二云。近雪山有大金崖。縱廣 T2251_.64.0175c22: 五十由旬。於此側有無熱大池。深廣各五
T2251_.64.0175c26: 雪山。山谷高深峯巖危險。風雪相繼。盛夏 T2251_.64.0175c27: 令凍。積雪彌谷。蹊路難渉。山神鬼魅暴縱
T2251_.64.0176a02: 以願力故。化爲龍王。於中潜宅。出清冷 T2251_.64.0176a03:
T2251_.64.0176b03:
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T2251_.64.0176e18: 象口而出流入東海。舊譯云天堂來。以彼 T2251_.64.0176e19: 外書云本入魔醯首羅天頂。從耳中出。流 T2251_.64.0176e20: 在池上。以此天化身在雪山頂故作是説。 T2251_.64.0176e21: 見從高處而來故云天堂來也。信度河舊 T2251_.64.0176e22: 云辛頭。此云驗河。從池南面銀牛口中流 T2251_.64.0176e23: 出還入南海也。徙多河。或云私多。或悉陀。 T2251_.64.0176e24: 亦私陀。梵音之差也。此云冷河。從池西面 T2251_.64.0176e25: 瑠璃馬口而出流入西海。即是此國大河之 T2251_.64.0176e26: 源。其派流之小河也。縛芻河。舊云博叉。又 T2251_.64.0176e27: 作薄叉。又婆叉。噱叉皆一也。此云青河。從 T2251_.64.0176e28: 池北面玻師子口中流出入北海。即此黄 T2251_.64.0176e29: 河似是也
T2251_.64.0176f18: 北邊。在泥民陀羅河南岸。枝葉最可愛。久 T2251_.64.0176f19: 住不凋。風雨不能侵。高百由旬。下本洪直 T2251_.64.0176f20: 都無瘤節。五十由旬方有枝條。樹身徑刺。 T2251_.64.0176f21: 廣五由旬。圍十五旬。一一枝横出五十由旬。 T2251_.64.0176f22: 中間互度一百旬。周迴三百由旬。其果熟時
T2251_.64.0176g16: 答第三問。餘句皆答初問也
T2251_.64.0177a01: 山。高下縱廣如前山。兩山之間。極大黒闇 T2251_.64.0177a02: 無有光明。日月有如是大威神力不能 T2251_.64.0177a03: 照彼令見光明。於兩山間有八大地獄。 T2251_.64.0177a04: 謂活。黒。合。叫喚。大叫喚。熱惱。大熱惱。阿毘
T2251_.64.0177a14: 無間。受苦無隙必樂何可雜。但自他遮表間 T2251_.64.0177a15: 雜間隙異非大異義。故今論主擧兩説。起世
T2251_.64.0177a21: 或由冷風。大苦暫息。此地獄中即不如是。 T2251_.64.0177a22: 從始至終受上上品苦。故説名阿毘止。夫 T2251_.64.0177a23: 爲令有情遮惡修善。佛世尊廣説地獄相。 T2251_.64.0177a24: 故雖兩義倶是。而受苦無間義親。故爲本 T2251_.64.0177a25: 義不云有説。問。婆沙等中未見此初義。論 T2251_.64.0177a26: 主自分別。答。依契經
T2251_.64.0177b05: 萬踰繕那。次上餘有五千。青黄赤白四色土 T2251_.64.0177b06: 各一千即四千。又五百踰繕那白塔。五百踰 T2251_.64.0177b07: 繕那是泥。然惠暉唯見光記一一縱廣萬由 T2251_.64.0177b08: 旬文。誤謂厚重。云計五箇半出地上者 T2251_.64.0177b09: 可笑焉
T2251_.64.0177b13: 皆正等。上高百由旬。四方百由旬。鐵城所圍 T2251_.64.0177b14: 繞。鐵蓋覆其上。下地皆是鐵。焔熾火遍滿。 T2251_.64.0177b15: 燒惡人可畏。恒然難可近。見者必毛竪。極
T2251_.64.0177b20: 明本地獄。次二句明門相。次二句明増地 T2251_.64.0177b21: 獄。次一句明罪人有。後二句明猛焔遍常。 T2251_.64.0177b22: 關閉者。正理。顯宗。明本竝爾。蓋開閉誤矣。 T2251_.64.0177b23: 頌疏作開。其鐵扉如扇。故曰鐵扇。雜含 T2251_.64.0177b24: 頌云。四門扇亦鐵。巧安布分量。此句屬上。 T2251_.64.0177b25: 是四方各立一門不増不減。其量皆均等。 T2251_.64.0177b26: 彼此之間亦各同等。故云爾。故雜含頌曰。 T2251_.64.0177b27: 四周開四門。中間量悉等。立世云分分皆 T2251_.64.0177b28: 正等。若屬下者。一方各有四増。其中間分 T2251_.64.0177b29: 量等皆悉無不等。故言爾。問。多百者。舊論 T2251_.64.0177c01: 云無數百由旬。若爾何故諸經頌。皆縱廣百
T2251_.64.0177c04: 或若五百。若百由句。總統十六便言多百。 T2251_.64.0177c05: 異説不同特不顯説
T2251_.64.0177c09: 廣五百由旬。各名字各別。謂一黒沙。二沸屎。 T2251_.64.0177c10: 三五百釘。四飢。五渇。六銅釜。七多銅釜。八 T2251_.64.0177c11: 石磨。九膿血。十量火。十一灰河。十二鐵丸。 T2251_.64.0177c12: 十三釿斧。十四犲狼。十五劍樹。十六寒氷。而 T2251_.64.0177c13: 一一廣説其受苦相。非四門各四故爲十
T2251_.64.0177c21: 四烈灰河
T2251_.64.0177c29: 團圓也。非直圓形。唯取其相貌。諸經縱廣 T2251_.64.0178a01: 並百旬。何爲一直
T2251_.64.0178a04: 此中所言明本及正顯如今。而舊論及婆沙 T2251_.64.0178a05: 作處爲正。第二説増是増益増加。從本獄
T2251_.64.0178a08: 也。所以者何。於本地下無故名爲増結故。
T2251_.64.0178a14: 爲増。謂本地獄中被逼已。復於此處重遭 T2251_.64.0178a15: 苦故。非謂多種苦具名増。本地獄中亦多 T2251_.64.0178a16: 苦具故。施設論説眷屬地獄中。唯有一種 T2251_.64.0178a17: 煻煨等故。準之可知。苦具多義有破故除。
T2251_.64.0178a20: 曰。或地獄中遍受苦已重遭此苦。故説爲
T2251_.64.0178a27: 所感増上大種轉變所生造色ノ形ト顯ト量ト T2251_.64.0178a28: 力トノ差別。經部師等雖非有情。然是心外造 T2251_.64.0178a29: 業之時唯熏内識。及其受果乃在心外大 T2251_.64.0178b01: 種轉變起形顯等。今大乘意亦非有情。造 T2251_.64.0178b02: 業之時既在内識。受果之世在識非餘。行
T2251_.64.0178b19: 繋縛初生地獄有情。往琰魔王所者。是有 T2251_.64.0178b20: 情數。若以種種苦具。於地獄中害有情者。 T2251_.64.0178b21: 是非有情數。今依後意。問。造罪業者爲 T2251_.64.0178b22: 琰魔使卒者。與受苦罪人何差別。答。以 T2251_.64.0178b23: 業力異故。謂當爲使卒其業劣彼。受苦人 T2251_.64.0178b24: 業深重。設爾惡業之報當受苦。正理三十
T2251_.64.0178c07: 兩説。者誤也
T2251_.64.0178c10: 種。如火鼠等
T2251_.64.0178c13: 異。是誦者異。誰定是非。而於義非相違。二 T2251_.64.0178c14: 種蓮各通赤白故。謂芬陀梨通赤白如次
T2251_.64.0178c18: 身色隨並不相違。若不知彼地獄正色不 T2251_.64.0178c19: 得何色定也。有與此似而相及數異。謂起
T2251_.64.0178c26: 也故名。四呼呼婆。彼極苦所逼呼言呼呼婆
T2251_.64.0179a18: 字。禮曲禮頭有創則沐。故舊論云創。正理。 T2251_.64.0179a19: 顯作瘡。今論略瘡譯。爲成句故。雖變言 T2251_.64.0179a20: 通而親色變。故約勝以變言充後三種。光
T2251_.64.0179b02: 三十六。是故經説有一百三十六捺落迦。又
T2251_.64.0179b06: 他文便百三十六。若依別文唯八種。古今 T2251_.64.0179b07: 皆言。寒地獄一百三十六説未見。皡按。理應 T2251_.64.0179b08: 有之。寒熱相對故
T2251_.64.0179b13: 空中。於餘三洲唯有邊與獨。無大地獄。所 T2251_.64.0179b14: 以者何。唯贍部人善惡業並猛利。非餘洲 T2251_.64.0179b15: 故。彼三洲人。若造惡業於此洲下地獄受 T2251_.64.0179b16: 報。問。贍部洲上尖下廣應餘洲上廣下尖。 T2251_.64.0179b17: 豈有此理。於餘三洲亦復有大海。其義齊。 T2251_.64.0179b18: 謂彼若山地。此海際爲國分。彼地底侵此海 T2251_.64.0179b19: 下。若彼海際。此方山地爲分界。侵反前。故
T2251_.64.0179b22: 説世間品爲觀學者事境。地獄亦爲令生 T2251_.64.0179b23: 怖畏。非本欲盡理分別之。故非要文無 T2251_.64.0179b24: 諍論問答擇定。且順世相説之。無有妨害。 T2251_.64.0179b25: 今依婆沙故
T2251_.64.0179b29: 此言王。兄及妹皆作地獄王。兄治男事。妹
T2251_.64.0179c10: 旬。其城七重。七重欄楯。七重羅網。七重行
T2251_.64.0179c16: 第十六七兩卷廣明三十六種。班母經五萬
T2251_.64.0179c22: 月彌婁半。光云遠近不也。二次一句明日
T2251_.64.0179c25: 句明増減時節。後二句明増減量。初中三句 T2251_.64.0179c26: 二字約夜。次三字明晝。五最後兩句明月
T2251_.64.0180a03: 也
T2251_.64.0180a14: 矣。天下人皆共名之爲星宿。其大者圍七百
T2251_.64.0180b01: 其上際金城圍繞。高一由旬。日宮玻所成。 T2251_.64.0180b02: 赤金所覆火大分多。下際火分最爲多其 T2251_.64.0180b03: 下際光亦爲多。上。際金城圍繞高一由旬
T2251_.64.0180b06: 唯云眼身
T2251_.64.0180b09: 日正沒。於剡浮洲日正中。於西瞿陀尼日 T2251_.64.0180b10: 正出。於餘處例皆如是。此四洲皆定如是。
T2251_.64.0180b13: 洲日中。理且可然。東洲日沒當妙高山東南 T2251_.64.0180b14: 角。南洲日中當妙高山正南。西方日出當妙
T2251_.64.0180b17: 於七金山之上。非親附妙高四方。是故當 T2251_.64.0180b18: 正方時。前後兩洲各有出沒。必非隅角。以 T2251_.64.0180b19: 光明廣大必映前後故。未曉文者。頌文云 T2251_.64.0180b20: 四洲等。長行云餘例應知。舊論各云正。豈
T2251_.64.0180b23: 欝單越夜半。耶尼日中閻浮提日沒。欝單 T2251_.64.0180b24: 越日出弗于逮夜半。欝單越日中耶尼日 T2251_.64.0180b25: 沒。弗于逮日出閻浮提夜半。若弗于逮日中
T2251_.64.0180c01: 弗于逮爲東方。因本及起世。樓炭等皆如是
T2251_.64.0180c04: 南方是南洲東方。北洲西洲亦復如是。此義 T2251_.64.0180c05: 應理。四洲各背於須彌。面向正方論之
T2251_.64.0180c08: 下。欝怛羅越日中是弗婆提日出。於弗婆提 T2251_.64.0180c09: 人是東方。弗婆提日中是閻浮提日出。於閻 T2251_.64.0180c10: 浮提人是東方。是實無初。何以故。一切方 T2251_.64.0180c11: 皆東方。皆南方。皆西方。皆北方。汝言日出 T2251_.64.0180c12: 處是東方。日行處是南方。日沒處是西方。日 T2251_.64.0180c13: 不行處是北方。是事不爾。此智論破外道 T2251_.64.0180c14: 執方實有體。而於其相與此小乘全同。
T2251_.64.0180c20: 所作耶。不爾。云何。夜半日沒日中日出四 T2251_.64.0180c21: 洲時等。倶盧。贍部。牛貨。勝身隔妙高山。相 T2251_.64.0180c22: 對住故。若倶盧夜半即贍部日中。勝身日沒 T2251_.64.0180c23: 牛貨日出。若牛貨日中即勝身夜半。贍部日 T2251_.64.0180c24: 沒倶慮日出。此略義者。隨何洲相對日中 T2251_.64.0180c25: 月中。餘二洲隨應西沒東出。第三洲處夜中 T2251_.64.0180c26: 晝中。由是若時勝身牛貨如其次第日中 T2251_.64.0180c27: 月中。爾時光明四洲皆有。然光作事在東南 T2251_.64.0180c28: 洲。於西北洲惟明作事。倶見兩事在南洲。 T2251_.64.0180c29: 謂贍部洲見日出月沒。見月出日沒謂倶盧 T2251_.64.0181a01: 洲。東勝身洲唯得見日。惟得見月謂牛貨
T2251_.64.0181a04: 意。此文廣通四洲。配屬日光所作。總論明 T2251_.64.0181a05: 闇出沒。非謂細簡剋定其時處等。故論唯 T2251_.64.0181a06: 言日中夜半等不云正南等又瑜伽總言 T2251_.64.0181a07: 明闇。不分日沒日出。寶師以爲未盡理或 T2251_.64.0181a08: 不全定者。蓋爲之也。又謂國形不同。有半 T2251_.64.0181a09: 月。有畟方。南洲地有濶狹。日有長短。北洲 T2251_.64.0181a10: 地方。何有長短。且就此兩洲而言。則南洲 T2251_.64.0181a11: 可定。自餘三洲晝夜長短等。豈可細簡剋 T2251_.64.0181a12: 定。論云北洲夜半則南洲日中。此文爲約 T2251_.64.0181a13: 日長時。爲日短時。爲極長時。爲極短時。以 T2251_.64.0181a14: 有其長短之洲。對無長短之洲。説彼洲夜 T2251_.64.0181a15: 半此洲日中。此豈晝夜漏刻。正半正中符合 T2251_.64.0181a16: 歸當毫無齟齬。予則不信。此約總相以論 T2251_.64.0181a17: 日光明闇。非謂剋定之説。若言北洲雖地 T2251_.64.0181a18: 方而晝夜増減者。向言南洲地有濶狹晝 T2251_.64.0181a19: 夜増減。其理立傾翻矣。想者今佛出在南洲。 T2251_.64.0181a20: 爲南洲人。爲説其法。是故修多羅中多就 T2251_.64.0181a21: 南洲現見之境爲説。若出餘洲爲餘洲人 T2251_.64.0181a22: 而説。則其説或有不同。此豈以凡情測。又
T2251_.64.0181a25: 其日月言正中時。唯論日光。或言已沒。或 T2251_.64.0181a26: 言已出。或言日已過東洲中央時。此文如 T2251_.64.0181a27: 是言非細簡剋定之言。細續須知論意。又 T2251_.64.0181a28: 立世論眞諦所譯。如眞諦論設有正判。然 T2251_.64.0181a29: 唐三藏門下或亦不用。矧又彼論無雄斷乎
T2251_.64.0181b03: 定。但由路別致長短異。謂日輪向東際東 T2251_.64.0181b04: 洲晝極長。西洲極短。南北二洲不長不短。若 T2251_.64.0181b05: 向西際亦例如是。四洲晝夜長短等細簡剋
T2251_.64.0181b08: 等文證總相義。豈爲世間無横目。彼文細
T2251_.64.0181b11: 已過故云已沒已出。若彼東洲未過中正 T2251_.64.0181b12: 中。南北正出正沒。故舊論如是而説。惠暉云。 T2251_.64.0181b13: 日出四洲等者。南洲日出東方。東洲北方。北 T2251_.64.0181b14: 洲西方。西洲南方。有云四洲皆日出東方
T2251_.64.0181b17: 釋。此釋非也。前文從南洲言之。故不言彼 T2251_.64.0181b18: 國人呼稱東邊也。況長含。立世誠説開之
T2251_.64.0181b21: 行。毎於一日移六倶盧奢。無有差失。是時 T2251_.64.0181b22: 日宮在閻浮最極南際。地形狹少。日過速疾。 T2251_.64.0181b23: 是故冬分晝短夜長。復次春夏時日宮過六 T2251_.64.0181b24: 月已漸向北行。毎一日六盧奢無有差失。 T2251_.64.0181b25: 是時日宮在閻浮處中而行。地寛行久。是故
T2251_.64.0181b28: 方無寛狹。豈無晝夜長短
T2251_.64.0181c04: 從極南路至極北路二百九十由旬。日月 T2251_.64.0181c05: 於是中行無有減長。日復有兩路。一者外 T2251_.64.0181c06: 路。二者内路。内路者。從閻浮提内路至北
T2251_.64.0181c10: 迴十四億四萬四千一百四十由旬。其月行 T2251_.64.0181c11: 者。傍行則疾。周行則遲。其日行者。周行則
T2251_.64.0181c14: 日從内路出至於外路。六月。日從外路入 T2251_.64.0181c15: 至内路。月恒行十九由旬。又一由旬三分之 T2251_.64.0181c16: 一。其一一出入亦如是。十五日從内路至 T2251_.64.0181c17: 外路。十五日從外路至内路。日若行東弗 T2251_.64.0181c18: 婆提内路取東弗婆提地南際。相去六百八 T2251_.64.0181c19: 十三由旬。又一由旬三分之一。是中日行内 T2251_.64.0181c20: 路。日若行南洲内路取南洲地南際。相去
T2251_.64.0181c23: 路。是時東洲日最長。十八牟休多。是時夜最 T2251_.64.0181c24: 短。十二牟休多。西洲夜最長。十八牟休多。日 T2251_.64.0181c25: 最短。十二牟休多。南洲北洲日夜等分。竝十 T2251_.64.0181c26: 五牟休多。其六牟休多恒動。二十四牟休多 T2251_.64.0181c27: 不動。若日行東洲外路等。及餘三洲竝廣
T2251_.64.0182a01: 月毎日行十三度四分度之一。一月月行三 T2251_.64.0182a02: 百九十七度四分度之二。日行三十度。一遍 T2251_.64.0182a03: 與月合會。其宿四世界衆生所生之日時。日 T2251_.64.0182a04: 月行所在爲之命宿。復日歴天一周。衆生 T2251_.64.0182a05: 爲之歳。月歴天一周。衆生爲之一月。嘉祥 T2251_.64.0182a06: T2251_.64.0182a07: [IMAGE] T2251_.64.0182a08: [IMAGE] T2251_.64.0182a09: [IMAGE] T2251_.64.0182a10: [IMAGE] T2251_.64.0182a11: [IMAGE] T2251_.64.0182a12: [IMAGE] T2251_.64.0182a13: [IMAGE] T2251_.64.0182a14: [IMAGE] T2251_.64.0182a15: [IMAGE] T2251_.64.0182a16: [IMAGE] T2251_.64.0182a17: [IMAGE] T2251_.64.0182a18: [IMAGE] T2251_.64.0182a19: [IMAGE] T2251_.64.0182a20: [IMAGE] T2251_.64.0182a21: [IMAGE] T2251_.64.0182a22: [IMAGE] T2251_.64.0182a23: [IMAGE] T2251_.64.0182a24: [IMAGE] T2251_.64.0182a25: 如上諸説竝皆有所歸從。但論三時則誰 T2251_.64.0182a26: 得間然。今關預倶舍乃有當否。謂今論緊 T2251_.64.0182a27: 簡言日向南向北等。以表示一歳爲二。六 T2251_.64.0182a28: 月向南。六月向北。至極長短後有増減故。 T2251_.64.0182a29: 如普光所標列實爾矣。然破神泰違婆沙
T2251_.64.0182b04: 轍。傳之釋家亦互別。今先圖示諸家異。後 T2251_.64.0182b05: 辨得失。即圖示曰 T2251_.64.0182b06: [IMAGE] T2251_.64.0182b07: [IMAGE] T2251_.64.0182b08: [IMAGE] T2251_.64.0182b09: [IMAGE] T2251_.64.0182b10: [IMAGE] T2251_.64.0182b11: [IMAGE] T2251_.64.0182b12: [IMAGE] T2251_.64.0182b13: [IMAGE] T2251_.64.0182b14: [IMAGE] T2251_.64.0182b15: [IMAGE] T2251_.64.0182b16: [IMAGE] T2251_.64.0182b17: [IMAGE] T2251_.64.0182b18: [IMAGE] T2251_.64.0182b19: [IMAGE] T2251_.64.0182b20: [IMAGE] T2251_.64.0182b21: [IMAGE] T2251_.64.0182b22: [IMAGE] T2251_.64.0182b23: [IMAGE] T2251_.64.0182b24: [IMAGE] T2251_.64.0182b25: 全不當也。彼婆沙四時説増減故。如寶 T2251_.64.0182b26: 疏者。雖云云縷説而未得出光右。判此 T2251_.64.0182b27: 論全同光記。而諸師不違婆沙者。是此 T2251_.64.0182b28: 應爾也。未言與此論當否者未詳也。評 T2251_.64.0182b29: 四分律二義。後義爲善矣。凡寶疏一段多 T2251_.64.0182c01: 有錯謬。有形誤。有綴文迂曲處。有似煩 T2251_.64.0182c02: 更。文理不爲易。今爲始歩正文誤。細分科 T2251_.64.0182c03: 解釋。以備冠註傍附。蓋無有多益。麟記
T2251_.64.0182c06: 至冬至説増減。新譯亦同。今詳此文未爲 T2251_.64.0182c07: 誠證。論文言向南向北者。爲從正中向北 T2251_.64.0182c08: 名爲向北。爲從正中向南名向南。爲從 T2251_.64.0182c09: 極北漸次歸南名爲向南耶。若極北向南 T2251_.64.0182c10: 即同光釋。若正中向南便同泰解。既通二 T2251_.64.0182c11: 釋爲證豈成。論文但言夜増晝増。即通二
T2251_.64.0182c14: 此二義分別増減晝夜故。若約正中所餘 T2251_.64.0182c15: 南北。豈爲非向南向北。亦爲非晝増夜増。 T2251_.64.0182c16: 故但言向南向北約邊際是定矣。若依正
T2251_.64.0182c19: 於内路。今依彼也。又有節氣月日不定。 T2251_.64.0182c20: 如此方依年有其異。亦有三四五六時差
T2251_.64.0182c23: 知。一謂冬時。有四月。從九月十六日至正 T2251_.64.0182c24: 月十五日。二謂春時。亦有四月。從正月十 T2251_.64.0182c25: 六日至五月十五日。三謂雨時。但有一月。 T2251_.64.0182c26: 從五月十六日至六月十五日。四謂終時。 T2251_.64.0182c27: 唯一日一夜。謂六月十六日晝夜。五是長時。 T2251_.64.0182c28: 從六月十七日至九月十五日。此乃獨於 T2251_.64.0182c29: 律教中佛制。如次第明有密意也。若依方
T2251_.64.0183a04: 日。爲彼方正月。依光寶等意。以此十二月 T2251_.64.0183a05: 十六日至正月十五日。爲彼土正月。如是 T2251_.64.0183a06: 有一十五日進退不同。所有經論以此意 T2251_.64.0183a07: 應爲準憑焉。依立世阿毘曇竺漢對批方 T2251_.64.0183a08: 如光寶所判。如下辨應知。又婆沙百三十
T2251_.64.0183a12: 増減各一臘縛。月則各一牟呼栗多。三十牟 T2251_.64.0183a13: 呼栗多成一晝夜。於中晝夜多少四類不同。 T2251_.64.0183a14: 増位極長不過十八。減位極短惟有十二。
T2251_.64.0183b17: 論約六月日向南。六月向北。極長極短二 T2251_.64.0183b18: 道。故不可穿鑿爲春分秋分已去増減。
T2251_.64.0183b21: 長日最短翻之説。若日夜齊時日十五夜十
T2251_.64.0183c02: 月又減一牟休多。第三月又減一牟休多。 T2251_.64.0183c03: 至八月十五日。西國自恣時。漢地受迦絺
T2251_.64.0183c11: 三月亦爾。至五月十五日其日最長十八。其
T2251_.64.0183c14: 夏分第一月月中第二半第九日是爲六月 T2251_.64.0183c15: 九日。是時日最長十八牟休多。夜最短十二
T2251_.64.0183c21: 俗有異。以可視耳
T2251_.64.0183c24: 最大故爲末初
T2251_.64.0183c27: 延施設足論。以爲世間別部論文。故加論
T2251_.64.0184a04: 設。全非世俗人共談非世俗英賢所造論
T2251_.64.0184a13: 光不現。若稍離時如上可思。第十五日月
T2251_.64.0184a16: 被照生影。此月影還自翳月。是故見月後 T2251_.64.0184a17: 分不圓。以是事故漸漸掩覆。至十五日覆 T2251_.64.0184a18: 月都盡。隨後行時是名黒半。若日在月前 T2251_.64.0184a19: 行日日開淨亦復如是。至十五日具足圓 T2251_.64.0184a20: 滿。在前行時是名白半。由此理黒半白半 T2251_.64.0184a21: 東西缺異也。如是經説故。正理論師偏依 T2251_.64.0184a22: 之。破先舊師義也。彼云。理必應爾。以於 T2251_.64.0184a23: 爾時亦見不全明月輪故。由是日沒月便
T2251_.64.0184a26: 相對。豈不成映奪。此理證。又教量云隣近 T2251_.64.0184a27: 離合不云高下。日月竝妙高半腹也。長含
T2251_.64.0184b03: 故月減。又彼天子以十五日處中而坐。共相 T2251_.64.0184b04: 娯樂。明光遍照。三者日天有六十光明。奪月 T2251_.64.0184b05: 光明。故現減。又日天子雖有六十光照月
T2251_.64.0184b15: 其虧。非爲日照。若日照者空中應明。若自
T2251_.64.0184b18: 者。且日輪照月輪東邊一部時。其一部月影 T2251_.64.0184b19: 還覆月西邊。故言餘邊也。是等月虧盈非 T2251_.64.0184b20: 日月食之事。因論其食。大小乘同約修羅覆 T2251_.64.0184b21: 障。長含曰。羅睺阿修羅亦障日月。是帝釋前 T2251_.64.0184b22: 軍。先放日光射修羅眼。令不見天衆。故 T2251_.64.0184b23: 彼以手障之。由有勢力。多共天諍。増一 T2251_.64.0184b24: 云。受形者莫過阿修輪王。形廣長八萬四 T2251_.64.0184b25: 千由延。其口縱廣千由延。或欲觸犯日時倍 T2251_.64.0184b26: 復化身十六萬由延。往日月前日月王見已 T2251_.64.0184b27: 各懷恐怖。不寧本處。以形可畏故。日月懼 T2251_.64.0184b28: 不復有光明。然阿修倫不敢前捉日月。何
T2251_.64.0184c07: 阿修羅王以手遮月。世間之人咸謂月蝕。 T2251_.64.0184c08: 阿修羅王實不能蝕。以阿修羅障其明故。 T2251_.64.0184c09: 是月團圓無有虧損。但以手障故使不現。
T2251_.64.0184c18: 一周天。若與日月同行則必有蝕。大日經 T2251_.64.0184c19: 疏曰。七曜及與羅睺。計都合爲九執。羅睺是 T2251_.64.0184c20: 交會蝕神也。是豈爲無理乎。又世尊順世
T2251_.64.0184c23: 明數觀理以爲後教本。猶如春秋中書日 T2251_.64.0184c24: 蝕者三十有六。亦是只順古史所説。以爲 T2251_.64.0184c25: 天變而警人君也。非是孔子勘數極理而 T2251_.64.0184c26: 始立此説耳
T2251_.64.0184c29: 主意於兩説何。答。雖初世施設是契經説。 T2251_.64.0185a01: 如是世事多順世俗諺。故擧先舊師爲勝。 T2251_.64.0185a02: 謂若餘邊自覆分闕則可然。全闇則皆日所 T2251_.64.0185a03: 照無有餘邊。何不全圓明反見全昧
T2251_.64.0185a06: 也。累也。凡物之重者通曰層也。又増韻級 T2251_.64.0185a07: 也。級。正韻居立切。絲次第也。又玉篇階級 T2251_.64.0185a08: 也。今有四種重者階級。故曰層級。此層至 T2251_.64.0185a09: 自上邊十千非二層中間空處故言盡。傍 T2251_.64.0185a10: 出如車輪繞軒非四方如鋒出。故曰圍繞。
T2251_.64.0185b04: 牒文竝作村。竝義通。於中村爲勝。以非所 T2251_.64.0185b05: 辨封界故
T2251_.64.0185b08: 輒辨決。而準新舊兩論倶長行擧二説反 T2251_.64.0185b09: 婆沙前標八萬説者。八萬本爲正。故正理。
T2251_.64.0185b12: 行竝不爾。相去各二千。頌疏。頌釋倶作千 T2251_.64.0185b13: 非也。檗本。今長行。正理。顯宗。舊論。及本頌。
T2251_.64.0185b16: 本。光記。頌疏。正。顯。及本頌竝皆作團圓之 T2251_.64.0185b17: 圓也
T2251_.64.0185b21: 有餘師。次第同今。今論主八萬迴爲初。意
T2251_.64.0185b27: 直。譬如工匠善用繩墨。所成杉柱其形方 T2251_.64.0185b28: 正。是山入水八萬。出水亦爾。其山四邊各 T2251_.64.0185b29: 八萬。周三十二萬由旬。如普光者。未曉次 T2251_.64.0185c01: 第反倒。及直説有餘相違之意。但云諸倫竝 T2251_.64.0185c02: 無評家者何謂
T2251_.64.0185c07: 高百六十由旬。廣三十由旬。相去五百由旬 T2251_.64.0185c08: 有一門。其一一門有五百鬼神守護。其大 T2251_.64.0185c09: 城内復有小城。縱廣六萬由旬。其城門相去 T2251_.64.0185c10: 五百由旬。高六十。廣三十等。起世云。東西 T2251_.64.0185c11: 南北四面。皆有諸小天王住處宮殿。或縱廣 T2251_.64.0185c12: 九百由旬。或八百或七百或二百。其量小者 T2251_.64.0185c13: 猶一百由旬
T2251_.64.0185c16: 通作角。玄應云。角勝古卓切。角比量也。廣 T2251_.64.0185c17: 雅角量也。或作捔也
T2251_.64.0186a01: 亦名毘多羅。枝葉密厚久住不凋。風雨不 T2251_.64.0186a02: 能侵。如是上如傘蓋次第相覆。高百由旬。 T2251_.64.0186a03: 下本洪直都無瘤節。五十由旬方有枝條。樹 T2251_.64.0186a04: 身徑刺。廣五由旬。圍十五由旬。一一枝横出
T2251_.64.0186a07: 繕那。枝葉遍覆八十踰繕那。其香順逆熏如
T2251_.64.0186a10: 挻葉 婆沙作舒葉。今挺誤也。正・顯竝作 T2251_.64.0186a11: 挺。挺正韻徒鼎切。説文拔也。廣韻挺出也
T2251_.64.0186a14: 條邊際論百與五十。非於樹身
T2251_.64.0186a17: 無香之理。而猶有香故。約此師順風時。樹 T2251_.64.0186a18: 身枝葉外熏出圍外唯五十。若末邊枝香則 T2251_.64.0186a19: 百由旬也。此等問答論主決擇非本有婆沙 T2251_.64.0186a20: 也 T2251_.64.0186a21: 擁遏 擁。韻會委勇切。説文抱也。又集韻於 T2251_.64.0186a22: 容切。遮也。今竝通也。遏。應音云。烏割切。遮
T2251_.64.0186a27: 不允當。對餘方之自地。豈可地大。亦非香 T2251_.64.0186a28: 所依華名地。又唯依土地成何理。是則總 T2251_.64.0186a29: 自地四大爲所依。隨風増上縁。故舊論八
T2251_.64.0186b03: 雖無功能而但由風力至餘乎。答意通 T2251_.64.0186b04: 二義不可局言故
T2251_.64.0186b10: 義異。其文語不相似也
T2251_.64.0186b16: 無順風。非謂一向無風。舊論曰逆風。梵 T2251_.64.0186b17: 云。彌沙塞部。今藏有彌沙塞部五分律三十 T2251_.64.0186b18: 卷
T2251_.64.0186b26: 世間。十五時最勝。四王好名聞。故自行 T2251_.64.0186b27: 世間。觀察諸善惡。是時四天王上善法堂
T2251_.64.0186c01: 讃歎佛法僧。分別世間邪正之事。宣説種 T2251_.64.0186c02: 種出世道。園等諸處無如是事。故名其地 T2251_.64.0186c03: 爲善法堂
T2251_.64.0186c09: 姻男娶女嫁。金翅鳥。阿修倫亦有婚姻男女 T2251_.64.0186c10: 嫁娶。四天王。忉利天乃至他化自在天亦有
T2251_.64.0186c17: 四天王衆天。三十三天亦爾。夜摩相抱。都史 T2251_.64.0186c18: 執手。樂變化歡笑。他化相顧成婬。問。何故
T2251_.64.0186c23: 彼説時量遲速差別。謂夜摩天如相抱時量。 T2251_.64.0186c24: 欲火方息。乃至他化自在天如顧眄時量。欲
T2251_.64.0186c27: 文言世施設。以根本故。問。彼施設論中亦 T2251_.64.0186c28: 分別世間。稱世施設何違。答。以此論中呼 T2251_.64.0186c29: 施設論無稱世施設等故。是故舊論第八
T2251_.64.0187a06: 亦復如是。焔魔天相近。兜率天執手。化自 T2251_.64.0187a07: 在天熟觀。他化自在天暫視成陰陽。自上諸
T2251_.64.0187a14: 此其第三。問。何故居地天交形。空居不爾。 T2251_.64.0187a15: 爲顯示此所以此文來。正理。顯宗意在皆 T2251_.64.0187a16: 形交述所以。故文中致身觸言。不可混同。 T2251_.64.0187a17: 若是毘婆沙師通釋文ナラハ以上言無用。故之 T2251_.64.0187a18: 者指上四天。然者謂抱視等淫相也
T2251_.64.0187a23: 於坐處。或兩膝内。或兩股間。忽然而生。初 T2251_.64.0187a24: 出生時即如人間十二歳兒。若是天男即在 T2251_.64.0187a25: 天子坐膝邊。若是天女即在天女兩股内生。 T2251_.64.0187a26: 既出生已。彼天即稱是我兒女。光記此文屬 T2251_.64.0187a27: 後段爲正。寶師頌疏竝爲前段非也
T2251_.64.0187b01: 閻魔如三四歳。化自在如四五歳。他化自在 T2251_.64.0187b02: 如六七歳
T2251_.64.0187b08: 婆他那。此云主處。主謂天帝也。當以天帝 T2251_.64.0187b09: 所護故世久號之也。皡按。支言蓋也誤也。 T2251_.64.0187b10: 亦可。名有通別。彼別有大月支小月支國。 T2251_.64.0187b11: 而今以爲總稱。如色名通別。大和國總別
T2251_.64.0187b14: 淨師謂玄奘多斥舊譯。以留意研究致此 T2251_.64.0187b15: 辨。誰不可信之。此等具事如印度章中鈔」
T2251_.64.0187b19: 此有三。一現前欲。二自化欲。三他化欲。此 T2251_.64.0187b20: 中各有三科。初擧類。次示生相。後指能生 T2251_.64.0187b21: 人。第三依受下辨三種建立相。故婆沙問依 T2251_.64.0187b22: 何建立此三欲生。答説有此文故。欲生名。
T2251_.64.0187b25: 是境第七依士也。竝通矣
T2251_.64.0187b28: 第三定有少淨。無量。遍淨三天。故云九處
T2251_.64.0187c03: 本脱生字。舊論。正。顯。頌疏寶疏皆有之也。 T2251_.64.0187c04: 第二定由第二定力生喜樂受。故云定生 T2251_.64.0187c05: 喜樂。或離初定生第二定喜樂。定者所離。 T2251_.64.0187c06: 第二定始離定。故特所離擧定。第三定有 T2251_.64.0187c07: 意地樂受。離初二定樂故云離喜之樂。初 T2251_.64.0187c08: 二定雖總是樂。而對第三定唯是喜故。約 T2251_.64.0187c09: 所離云喜。而三樂名依總故名樂。雖名樂 T2251_.64.0187c10: 而有差。故初二云喜樂思之。於初二定總 T2251_.64.0187c11: 喜受爲樂。第三定離初二定喜樂有意地 T2251_.64.0187c12: 妙樂。故云離喜生樂。今初二定云喜樂。喜
T2251_.64.0187c15: 安。二五受門雷同何稱三樂四三樂生總名 T2251_.64.0187c16: 初二定。約輕安爲無樂受。三樂皆樂受故。 T2251_.64.0187c17: 集異門。三各曰離苦受樂。故名樂生。五疎
T2251_.64.0187c20: 輕安。是名喜樂。如是喜樂離欲惡不善法。 T2251_.64.0187c21: 起等起生等生聚集出現。故名離生喜樂。此 T2251_.64.0187c22: 文上已釋喜樂爲受。喜樂受起。必身心輕 T2251_.64.0187c23: 安。故云所攝。非謂樂是輕安。若不爾一同 T2251_.64.0187c24: 云是名喜樂。喜豈是輕安。離言亦約除離。
T2251_.64.0187c28: 正理通云。大梵既有現有喜樂現行。約 T2251_.64.0187c29: 處地與現行差別
T2251_.64.0188a03: 易。謂二十二番一一言去下量如是去上 T2251_.64.0188a04: 數如是。是爲煩勞故不易。二但可下標大 T2251_.64.0188a05: 例。三謂妙下指一二事顯餘。準此離下海 T2251_.64.0188a06: 一一皆其量倍。由是善見天離下海其量四 T2251_.64.0188a07: 十一億九萬四千三百四萬之由旬。從此至 T2251_.64.0188a08: 色究竟天中間量亦如是。故有頂離下海 T2251_.64.0188a09: 一倍善見乃八十三億八萬八千六百八萬
T2251_.64.0188a14: 法。色是礙義。盡極爲究竟。積集色盡極故。 T2251_.64.0188a15: 梵云阿迦尼陀天。阿迦此云色。尼陀此云
T2251_.64.0188a24: 竝入前段。而圓暉云義便。今云。光屬後段 T2251_.64.0188a25: 爲正。何明三千之基本故。舊論已下爲別 T2251_.64.0188a26: 卷。稱卷第九云世品第三之四。正理三十
T2251_.64.0188b01: 同故
T2251_.64.0188b05: 千天下。乃至千四天王。千忉利天。千他化自 T2251_.64.0188b06: 在天。千梵天。是爲小千世界。小千千世界是 T2251_.64.0188b07: 爲中千世界。中千千世界是爲三千大千世 T2251_.64.0188b08: 界。如是世界周匝成敗。衆生所居名一佛
T2251_.64.0188b23: 其婆沙本依經説。何以東流萬分之契經可 T2251_.64.0188b24: 疑之。不爾者。婆沙等中所標契經。於東流 T2251_.64.0188b25: 中豈悉有
T2251_.64.0188c04: 爲之所極脪望。身則不然故。又解。身量以 T2251_.64.0188c05: 外亦有麁妙等多差別。互有得失。壽量以外 T2251_.64.0188c06: 更無餘能。故一向倍増也。色天身量同雜 T2251_.64.0188c07: 心。大梵身量不倍前益者。以尋有無際業 T2251_.64.0188c08: 果勝故。無雲減三者。以離變異受定
T2251_.64.0188c13: 無想天身長亦爾
T2251_.64.0188c16: 減三唯百二十五由旬。此上倍於此無雲減
T2251_.64.0188c19: 第三是神泰解而愚也。圓暉取光初二意。今 T2251_.64.0188c20: 云。寶釋爲是。撲揚法花攝釋云。初禪三天二 T2251_.64.0188c21: 十倍増。何故此天頓過許劫。答有二釋。一 T2251_.64.0188c22: 業力使然。故以責。二梵天王但離於尋。 T2251_.64.0188c23: 未逾伺故不倍超。小光雙越故超多劫
T2251_.64.0188c26: 此釋不爾。伽第四云。贍部人壽量不定。彼人 T2251_.64.0188c27: 以三十日夜爲一月。十二月爲一歳。或於 T2251_.64.0188c28: 一時壽無量歳。或於一時壽八萬歳。或於
T2251_.64.0189a07: 種。一減劫。二増劫。三増減劫。減者從人壽無 T2251_.64.0189a08: 量歳減至十歳。増者從人壽十歳増至八 T2251_.64.0189a09: 萬歳。増減者從人壽十歳増至八萬歳。復 T2251_.64.0189a10: 從八萬減至十歳。此中一減一増十八増減 T2251_.64.0189a11: 有二十中間劫。經二十中劫世間成。二十
T2251_.64.0189a14: 中劫合名大劫。成已住中二十中劫。初一唯 T2251_.64.0189a15: 減。後一唯増。中間十八亦増亦減。又解。成壞 T2251_.64.0189a16: 各別。雖同四十劫依業勝劣。感果成壞。竝
T2251_.64.0189a26: 歳。人間百歳爲三十三天一日夜。三十三天
T2251_.64.0189b01: 以人間十四億四百萬歳爲一日夜。二千 T2251_.64.0189b02: 歳。兜率天以人間四百歳爲日夜。壽四千 T2251_.64.0189b03: 歳。呼地獄以人間以五十七億六百萬歳爲 T2251_.64.0189b04: 日夜。壽四千歳 化樂天以人間八百歳爲 T2251_.64.0189b05: 日夜。壽八千歳。大呼地獄以人間二百三十 T2251_.64.0189b06: 億四百萬歳爲日夜。壽八千年。他化自在 T2251_.64.0189b07: 以人間以千六百歳爲一日夜。壽一萬六千 T2251_.64.0189b08: 歳。熱大地獄以人間九百二十一億六百萬 T2251_.64.0189b09: 歳爲日夜。壽一萬六千歳。衆熱大地獄壽半
T2251_.64.0189b13: 辨諸家。莫厭煩文。先叙正義者。是二十劫 T2251_.64.0189b14: 爲一劫。何者。前六地獄對六欲天。下極熱。 T2251_.64.0189b15: 無間亦應對梵衆。梵輔二天。彼既半劫與 T2251_.64.0189b16: 一劫。今亦其數等。理必應然。亦復以彼梵 T2251_.64.0189b17: 衆。梵輔半劫一劫爲一日夜。其壽是半劫 T2251_.64.0189b18: 與一劫。是亦理豈不爾。若不爾唯約人間 T2251_.64.0189b19: 二十劫者。應劣於炎熱地獄故。問。二十 T2251_.64.0189b20: 爲中劫有證耶。答。中劫名廣。次上論曰 T2251_.64.0189b21: 二十中劫。六十中劫。四十中劫。又一増減爲 T2251_.64.0189b22: 中劫。今依理以取二十中劫。次辨諸家 T2251_.64.0189b23: 者。大乘亦同。瑜伽第四曰。極熱半劫。無間一 T2251_.64.0189b24: 劫。窺基劫頌曰。無間有情一増減。龍王壽報
T2251_.64.0189b29: 故言一増減爲一中也。惠暉云。無間中劫 T2251_.64.0189c01: 全者。取一増一減爲中劫。此疏言二十増 T2251_.64.0189c02: 減。不知有何憑。准立世經。如調達第九減 T2251_.64.0189c03: 劫人壽百歳時入地獄。至第十減劫人壽四 T2251_.64.0189c04: 百歳時生人中得獨覺覺。由不滿一増減 T2251_.64.0189c05: 也。皡云。理全不爾也。人間一増減纔一百五 T2251_.64.0189c06: 十九億九萬八千歳。豈言少於第六炎熱地
T2251_.64.0189c09: 言非成證。彼婆沙劫爲三種。謂一中間劫。 T2251_.64.0189c10: 二成壞劫。三大劫。不立小劫名。於中間亦 T2251_.64.0189c11: 開増與減増減三種。最初一増爲増。次一 T2251_.64.0189c12: 減爲減。後十八増減爲増減。此二十成壞中 T2251_.64.0189c13: 間故云中間劫。寄此二十以立成壞空各 T2251_.64.0189c14: 二十劫量。故云二十中劫。亦云四十中劫。 T2251_.64.0189c15: 云六十中劫。亦云八十中劫。非謂中劫名 T2251_.64.0189c16: 必是一増減。亦復調達事全非誠證。何者 T2251_.64.0189c17: 彼唯證一増減名爲一劫。非無間壽必是一
T2251_.64.0189c20: 爲一劫。四十小劫亦名爲一劫。六十小劫亦
T2251_.64.0189c23: 住地獄中。受熱業報。佛世尊説住壽一劫。
T2251_.64.0189c27: 此是中劫。由彼亦有不盡中劫而得脱故。 T2251_.64.0189c28: 如毘那耶説。提婆達多當於人壽四百歳時 T2251_.64.0189c29: 來生人中。必定當證獨覺菩提。舍利子等 T2251_.64.0190a01: 所不能及。此文標中劫。以彼調達證不 T2251_.64.0190a02: 盡。何引調達判無間極長壽。正理三十四
T2251_.64.0190a05: 界無有此壽量故。一中劫時亦不滿足。經 T2251_.64.0190a06: 説。天授人壽四萬歳時來生人中。證獨覺菩 T2251_.64.0190a07: 提故。然不違背壽一劫言。一劫少分中立一 T2251_.64.0190a08: 劫名故。現有一分亦立全名。如此日我有 T2251_.64.0190a09: 障礙。或如説言賊燒村等。此正理文對無 T2251_.64.0190a10: 大劫云一中劫。可知是若一増減者。應言 T2251_.64.0190a11: 二十中劫無也。又提婆事反會約別得總 T2251_.64.0190a12: 名。思之。以有此理。横川唐決云。由此 T2251_.64.0190a13: 名許一増一減者。即違地獄壽次第増。何 T2251_.64.0190a14: 者。一増一減齊都率二生。都率二生齊號呼 T2251_.64.0190a15: 二日。所以知者。第九減劫壽百歳時。佛滅 T2251_.64.0190a16: 二二年彌勒生都率。第十減劫壽八萬歳時。
T2251_.64.0190a20: 日。由此不應以一増減爲無間壽。若爾者 T2251_.64.0190a21: 豈號呼二日齊無間一期壽進退有疑欲聞
T2251_.64.0190a24: 増減劫直爲無間數。是亦不思八大地獄 T2251_.64.0190a25: 次第一日夜増之法式而已。問。調達事 T2251_.64.0190a26: 非無間定壽者有何證。答。立世論第七
T2251_.64.0190b02: 間以梵輔一期一劫爲一日夜。而一中劫 T2251_.64.0190b03: 壽。何故立世云人間二萬歳爲一日夜。答。
T2251_.64.0190b06: 示八大地獄長短差別。非實日夜。如毘婆沙
T2251_.64.0190b09: 證。故入大乘論下云。提婆達多是大賓伽羅 T2251_.64.0190b10: 菩薩。爲遮衆生起逆罪故現作二業。墮於
T2251_.64.0190b13: ○答曰。我處阿鼻地獄猶如比丘入三禪
T2251_.64.0190b16: 能針於小乘矣。頌疏冠註云。止觀輔行。 T2251_.64.0190b17: 統紀等引新婆沙二十増減爲一中劫。未 T2251_.64.0190b18: 詳所據矣。今詳。毘曇第九説意二十増減
T2251_.64.0190b26: 故云二十名中劫也。四劫中一。故云一中 T2251_.64.0190b27: 劫也。若依婆沙以一住劫名中間劫。此文
T2251_.64.0190c01: 長含。觀佛經等。而無有新婆沙。豈非無稽。 T2251_.64.0190c02: 又阿毘曇第九。二十爲中劫者。如先擧文。
T2251_.64.0190c12: 如是別。然彼皆約十大地獄。而不言寒苦。
T2251_.64.0190c20: 如是二十阿浮陀壽等一尼羅浮陀壽。二十 T2251_.64.0190c21: 尼羅浮陀壽。等一阿吒吒壽。二十阿吒吒壽。 T2251_.64.0190c22: 等一阿波波壽。二十阿波波壽等一阿休休 T2251_.64.0190c23: 壽。二十阿休休壽等一優婆羅壽。二十優婆 T2251_.64.0190c24: 羅壽等一鉢曇摩壽。二十鉢曇摩壽等一摩
T2251_.64.0191a01: 即四百斛爲佉梨二十。婆訶入四百斛之 T2251_.64.0191a02: 器。長含云篅受六十四斛。樓炭云百二十 T2251_.64.0191a03: 斛四斗。雜含七千八百八十斛。何依一文自 T2251_.64.0191a04: 定度量。而得非西天生國已知度量説。同 T2251_.64.0191a05: 本異譯四經有如是之異。如此金與大魚 T2251_.64.0191a06: 呉服三種尺不同。又智論十三云六十斛 T2251_.64.0191a07: 胡麻
T2251_.64.0191a12: 今此文雖不説最後身菩薩無中夭事。理 T2251_.64.0191a13: 必應有。故下文云。非自害非他害者。一切 T2251_.64.0191a14: 那落迦乃至住最後身菩薩。然依大乘。最 T2251_.64.0191a15: 後身菩薩多據化相。非實後身。若依實者。 T2251_.64.0191a16: 初地已上即無中夭。何須遠説後菩薩無 T2251_.64.0191a17: 中夭耶。故知下文説彼後身菩薩無中夭 T2251_.64.0191a18: 者。是權非實。故此不論 T2251_.64.0191a19: 文化三丙寅年五月十日於江戸深川靈 T2251_.64.0191a20: 巖寺山内智燈寮講此十一卷畢 T2251_.64.0191a21: 快道林常
T2251_.64.0191a24: T2251_.64.0191a25: T2251_.64.0191a26: 豐山上毛沙門快道記
T2251_.64.0191b01: 非
T2251_.64.0191b04: 今云從手非也。析思積切。音錫。説文破木
T2251_.64.0191b07: 折中也。又曲也。又挫也。又止也。又毀也。全 T2251_.64.0191b08: 非今意。形音相近。諸教多差須辨。極微
T2251_.64.0191b11: 麁細倶實。一説部等麁細倶假。二十唯識論
T2251_.64.0191b14: 爲境。或應多極微和合或和集。初勝論外道 T2251_.64.0191b15: 所立。九實中四大有極微。諸法能造體常兩 T2251_.64.0191b16: 兩合生子孫微等。次極微各別古薩婆多。次 T2251_.64.0191b17: 和合經部。後和集新薩婆多正理師。彼疏
T2251_.64.0191b20: 合成阿耨。五識既縁實法爲境故。故不縁 T2251_.64.0191b21: 阿耨已上。故處等爲眼等識境時。其實極微 T2251_.64.0191b22: 一一各別爲境。不縁假故。有實體能生識 T2251_.64.0191b23: 故。經部師實有極微非五識境。五識上無極 T2251_.64.0191b24: 微相故。此七合成成阿耨色。以上麁顯體 T2251_.64.0191b25: 雖是假。五識上有此相故爲五識境。一一 T2251_.64.0191b26: 實微既不縁著。故須和合成一麁假五識方 T2251_.64.0191b27: 縁。其正理師恐違自宗。眼識五識不縁假 T2251_.64.0191b28: 法異於經部。若順於古。即有五識之上無 T2251_.64.0191b29: 微相。故非所縁失。遂復説言。色等諸法各 T2251_.64.0191c01: 有多相。於中一分是現量境故。諸極微相資 T2251_.64.0191c02: 各有一和集相。此相實有各能發生似己相
T2251_.64.0191c05: 且古薩婆多以七極微成其麁相。由彼相 T2251_.64.0191c06: 近似成一相。據實七微各各自成麁相。不 T2251_.64.0191c07: 説相資。若新薩婆多。其七極微同聚相近相 T2251_.64.0191c08: 資與力各各成其大相。不以相似合相方
T2251_.64.0191c11: 從拏色始五識得。若一一微唯意識得。非 T2251_.64.0191c12: 五識境。經部所縁五識境同有部説。然能成 T2251_.64.0191c13: 七微是實。所成拏色是假。又極微假實四句 T2251_.64.0191c14: 分別。一麁假細實經部師。二麁實細假大乘 T2251_.64.0191c15: 極微法處所攝是假想立故。三麁細倶實薩 T2251_.64.0191c16: 婆多。四麁細倶假一説。説假等。又有四句。 T2251_.64.0191c17: 麁細倶假一説部。倶實有部。倶句説假及出
T2251_.64.0191c23: 位。然後於中辨色聲等極微差別。此析所 T2251_.64.0191c24: 至名假極微。令惠尋思極生喜故。又第四
T2251_.64.0192a04: 宗過未無體現在有體。故依諸因縁。未來未 T2251_.64.0192a05: 生法。今自體生未落遮過去頃是刹那量。
T2251_.64.0192a08: 或有動法行度一極微 第二釋寄極微以 T2251_.64.0192a09: 顯其相。惠暉云。據實即當處生即當處 T2251_.64.0192a10: 滅。相續位中假説動也。若度二極微名一 T2251_.64.0192a11: 刹那即刹那有前後。若度一極微名二刹 T2251_.64.0192a12: 那即極微有分量。此論念與刹那無別。世 T2251_.64.0192a13: 間行速疾無過日月。四天下徑有十二億
T2251_.64.0192a16: 萬刹那。日行一歩名一刹那。尚一日月行三
T2251_.64.0192a21: 那唯是算數之法。如此秤尺寸等量極少之 T2251_.64.0192a22: 名。無佛法時此數常定。此生滅刹那即是諸 T2251_.64.0192a23: 法生滅之量
T2251_.64.0192b01: 示之。彼曰。有作是言。如中年女緝積
T2251_.64.0192b04: 毛從指間出隨所出量是恒刹那。是擧麁 T2251_.64.0192b05: 顯細。以刹那難知故。有説。此麁非刹 T2251_.64.0192b06: 那量。如我義者。如壯士彈指頃經六十 T2251_.64.0192b07: 四刹那。有説不爾。如我義者。如二壯 T2251_.64.0192b08: 夫製斷衆多迦尸細縷。隨爾所縷斷經爾 T2251_.64.0192b09: 所刹那。有説不爾。如我義者。如二壯夫 T2251_.64.0192b10: 執挽衆多迦尸細縷。有一壯士以至那國 T2251_.64.0192b11: 百練剛力犍疾而斷。隨爾所縷斷經爾所刹 T2251_.64.0192b12: 那。有説。猶麁非刹那量。實刹那量世尊 T2251_.64.0192b13: 不説。云何知然。如契經説。譬如四善射夫 T2251_.64.0192b14: 欲射四方。有一犍夫曰。汝等一時放箭。我
T2251_.64.0192b18: 念有九十刹那。一刹那有九百生滅。如是 T2251_.64.0192b19: 一念有九十刹那。合經九萬一千生滅。止觀
T2251_.64.0192b22: 刹那數量之時通名。既時極少名一刹那。時 T2251_.64.0192b23: 多爲一劫。劫既有大小。刹那亦有麁細。故
T2251_.64.0192b27: 小。念亦復爾。彼科註云。以九十小刹那爲
T2251_.64.0192c02: 佛出世方有。此論刹那即是算數法。不可 T2251_.64.0192c03: 將生滅難也 T2251_.64.0192c04: 今且辨前踰繕那等 光爲答。頌疏爲別問。 T2251_.64.0192c05: 今云光爲正。對下今當字云且故
T2251_.64.0192c08: 微合生子微等。今何故七七合成。答。如 T2251_.64.0192c09: 外道者實唯極微生諸法。今瞿曇家依算數 T2251_.64.0192c10: 法。寄觀門以説之。謂以有方必有六方中 T2251_.64.0192c11: 間七分故。簡擇惠分析之從麁至細。漸漸 T2251_.64.0192c12: 去七分方至阿拏不能更析。若析之則 T2251_.64.0192c13: 成空不成色。由此理故集成時亦七七積 T2251_.64.0192c14: 集。是即但算數之法。約觀門非實事成也」
T2251_.64.0192c17: 少立極微名。從七波羅摩阿拏成一阿拏。 T2251_.64.0192c18: 即從七極微方成一微。舊語音訛故名阿 T2251_.64.0192c19: 耨。或極微者是邊際義。舊者謂方廣大莊嚴
T2251_.64.0192c28: 微故
T2251_.64.0193a04: 指横布二十四ニ至極。應自當知。然冠註者 T2251_.64.0193a05: 云。竪積太長。横布甚短。婆沙既云二十四節 T2251_.64.0193a06: 成一肘。恐是正者此何迷倒。謂横布甚短 T2251_.64.0193a07: 自當不思。故舊論。雜心。正理。顯宗竝云二 T2251_.64.0193a08: 十四指。然婆沙曰。二十四指節成一肘者。 T2251_.64.0193a09: 既置指言。其節字横字誤乎。或竝字乎。若 T2251_.64.0193a10: 不爾者指言徒然。然計肘量諸師各異。
T2251_.64.0193a15: 從之。建立略記云。一尺四寸也。惠運云。一 T2251_.64.0193a16: 尺二寸。婆沙十七音釋一尺八寸。頌疏亦一
T2251_.64.0193a19: 柳切。臂節也。此有二種。擧一肘一尺八寸。
T2251_.64.0193a24: 肘自肘本端至中指末是爲肘。又隨代代
T2251_.64.0193a27: 爲定○隋煬帝立斗尺秤準古立樣。餘親 T2251_.64.0193a28: 見之。唐朝御宇任世兩用不違古典。故唐
T2251_.64.0193b02: 無事不平。此則閻浮通用。豈止姬周古法。 T2251_.64.0193b03: 例如此方尺有種種異
T2251_.64.0193b06: 記竝鄭玄皆七尺曰仞。小雅四尺謂仞。倍謂 T2251_.64.0193b07: 尋。尋舒兩肱。或五尺曰尋。倍尋曰常也。
T2251_.64.0193b10: 用五尺歩法也
T2251_.64.0193b16: 由旬爲四十里。新家多以二里爲倶盧舍。 T2251_.64.0193b17: 十六里爲踰繕那。西天方俗不同。傳持者 T2251_.64.0193b18: 隨爲異。亦於譯時漢陳隋唐宋各斗尺法
T2251_.64.0193b21: 倶盧舍。所以者何。摩掲陀國其地平正去村 T2251_.64.0193b22: 雖近而不聞聲。北方高下アレハ遠猶聲及。是 T2251_.64.0193b23: 故北方倶盧舍大。準之摩掲陀國若十六里 T2251_.64.0193b24: 若四十里。北方倍即若三十二里若八十里。 T2251_.64.0193b25: 大智論曰。由旬三別。大八十里。中六十里。下 T2251_.64.0193b26: 四十里。謂中邊山川不同。致行里不等。具 T2251_.64.0193b27: 如稠林
T2251_.64.0193c03: 月。其一從月。其二從日。五年中間十二日。 T2251_.64.0193c04: 又九日。又六日。又三日。又十五日。此中日夜 T2251_.64.0193c05: 是其長短。月者分別三用。一者分別月。二 T2251_.64.0193c06: 分別十五日。三分別圓滿。日者分別夜日。 T2251_.64.0193c07: 分別夏冬秋節。分別年。是三用。從日得成 T2251_.64.0193c08: 閏月有兩者。一從月二從日。是潤月者。 T2251_.64.0193c09: 從月所作。四月日應作兩小月。一小月者。 T2251_.64.0193c10: 是第三半中。第二小月第七半中。一年之中 T2251_.64.0193c11: 應六小月。五月足少三十日。此三十日應補 T2251_.64.0193c12: 五年中。若不作小月則月圓不當時。是小 T2251_.64.0193c13: 月者從日所作。依世間説以三十牟休多 T2251_.64.0193c14: 決定是一日。夜分三十牟休多爲六十分。日 T2251_.64.0193c15: 行疾故五十九分。便周長餘一分。因是事 T2251_.64.0193c16: 故二月則長一日。又二月復長一日。乃至一 T2251_.64.0193c17: 年足長六日。如是五年則長一月。以是一 T2251_.64.0193c18: 月補五年中。是爲日家潤月。若不作潤者 T2251_.64.0193c19: 時節及年差壞不當。復次五年應兩潤月。第
T2251_.64.0193c23: 年而一潤。猶餘二千九百二十二分。五年 T2251_.64.0193c24: 而二潤乃少四千三百八十三分。如是多 T2251_.64.0193c25: 有餘有少。至十九年七潤。平均而無餘分。 T2251_.64.0193c26: 無減少也
T2251_.64.0194a04: 舊論。準彼唯是述六減相。未可知是頌。 T2251_.64.0194a05: 彼無故有頌言四字故。若攝前義應如論
T2251_.64.0194a08: 相。是引有頌以述釋前義。故問云何如是。 T2251_.64.0194a09: 不言依何知之。故非唯引證
T2251_.64.0194a13: 記三釋。第一爲勝。後二非也。第二釋空無 T2251_.64.0194a14: 別體者。豈唯空劫。第三同婆沙。今論與彼
T2251_.64.0194a18: 立中間劫。今不爾。別立爲中位。三次第別。 T2251_.64.0194a19: 彼唯在意明二十量故爲初。今爲別立故 T2251_.64.0194a20: 在成後釋
T2251_.64.0194a24: 爲趣壞。欲界全色少分爲界壞。次情非情 T2251_.64.0194a25: 門。與前二門互有寛狹。頌疏復有上更加 T2251_.64.0194a26: 界壞言。雖無正。顯諸本而於義無大失。然 T2251_.64.0194a27: 未攝文相趣也
T2251_.64.0194b01: 壞劫。麟云。此界中若不定業者。容後時受 T2251_.64.0194b02: 故。或全不受。若定業者他方受也。泰約業 T2251_.64.0194b03: 盡未盡。於盡有二。已墮者業盡命終。未墮 T2251_.64.0194b04: 者於此世修善。彼受業盡不於生也。寶述 T2251_.64.0194b05: 爲壞之相。彼生餘獄故。此獄即是壞。麟辨 T2251_.64.0194b06: 定不定業。三師竝爲是。各示一邊故。此 T2251_.64.0194b07: 中他方三千大千之餘也。大千一時成壞故。
T2251_.64.0194b13: 處何得有。有説由人業増上力有非情物。 T2251_.64.0194b14: 似傍生現乳酪等味作諸事業。問。人身今 T2251_.64.0194b15: 有八萬戸蟲。住持令身相續。彼時既缺。身 T2251_.64.0194b16: 云何存。答。爾時人身法爾住。如諸菩薩轉輪 T2251_.64.0194b17: 王身。雖無諸蟲而法爾住。論主不取可知。 T2251_.64.0194b18: 然正理師擧婆沙有説及雜心論主彼十一
T2251_.64.0194b23: 若壞時無極微者成時積何物成。有部 T2251_.64.0194b24: 積風成。風種子。準智度論劫火無灰。 T2251_.64.0194b25: 隨火起即盡。若有灰者灰是何物能壞。若 T2251_.64.0194b26: 有灰者即壞劫義不成也
T2251_.64.0194b29: 依處地居故。所依三輪先成。而九山八海等 T2251_.64.0194c01: 成。故不別云也
T2251_.64.0194c06: 十歳。次復百年復減十歳。次第漸減至餘
T2251_.64.0194c10: 可減二百六十歳乎。然今七十餘爲定命。 T2251_.64.0194c11: 是實百年減一歳。實順現事。因之思之。 T2251_.64.0194c12: 處處十言皆一字之誤也。未審可考。神泰 T2251_.64.0194c13: 疏云。然一中劫從十歳時上至八萬。於八 T2251_.64.0194c14: 萬歳於無量阿僧祇受多八萬歳。後從八
T2251_.64.0194c21: 五壞有情。五劫壞器。五劫成器。十五成有 T2251_.64.0194c22: 情。第三如是説者如今。而云別業難轉非
T2251_.64.0194c29: 以明。五蘊爲體。大乘即以二十四不相應 T2251_.64.0195a01: 中時爲體。婆沙有説爲色。簡彼等云唯。 T2251_.64.0195a02: 又決定義。不増不減唯五蘊爲體故
T2251_.64.0195a05: 又出法住經
T2251_.64.0195a10: 證理故立以解脱名。全非零落義名解脱
T2251_.64.0195a17: 八處忘失。如此大劫次第數至第六十處名
T2251_.64.0195a20: 二阿僧祇耶數時名一劫阿僧祇耶。問。今
T2251_.64.0195a23: 炳然。舊論對中間失云第六十。婆沙對後 T2251_.64.0195a24: 有八言五十二。竝是非錯誤。蓋梵本異耳。 T2251_.64.0195a25: 何故作異。誰可知異。若誦者異。若寫手殊。 T2251_.64.0195a26: 若引證本經阿僧祇有爲五十二。有爲第 T2251_.64.0195a27: 六十作此異。或經論皆悉無數次。義解者 T2251_.64.0195a28: 作缺中缺後之別。皡按。如舊論居最 T2251_.64.0195a29: 後爲盡理。既云無數。豈非顯數至極。亦 T2251_.64.0195b01: 諸經論中開示數廣大則并皆云無數劫。更 T2251_.64.0195b02: 不説餘名。故又解。如大乘花嚴阿僧祇品。 T2251_.64.0195b03: 雖百二十餘數而最後百餘處云阿僧祇。更 T2251_.64.0195b04: 有十數。今亦可爾。若爾如婆沙第五十二 T2251_.64.0195b05: 義也。問。此論列五十二類而云餘八。豈 T2251_.64.0195b06: 非此後。答。標六十數唯列五十二。其八種 T2251_.64.0195b07: 無之故云忘餘。中後豈可決
T2251_.64.0195b13: 有潤己無潤己。況彼二應擧二事。舊論
T2251_.64.0195b16: 所共見如此。復有餘人恒習大悲。於中 T2251_.64.0195b17: 無自利益。欣樂行利益他事。是故此可比。 T2251_.64.0195b18: 次科亦如是。今就省略。識者可知差別
T2251_.64.0195b26: T2251_.64.0195b27: [IMAGE] T2251_.64.0195b28: [IMAGE] T2251_.64.0195b29: [IMAGE] T2251_.64.0195c01: T2251_.64.0195c02: [IMAGE] T2251_.64.0195c03: [IMAGE] T2251_.64.0195c04: [IMAGE] T2251_.64.0195c05: [IMAGE] T2251_.64.0195c06: [IMAGE] T2251_.64.0195c07: [IMAGE] T2251_.64.0195c08: [IMAGE] T2251_.64.0195c09: [IMAGE] T2251_.64.0195c10: [IMAGE] T2251_.64.0195c11: [IMAGE] T2251_.64.0195c12: [IMAGE] T2251_.64.0195c13: [IMAGE] T2251_.64.0195c14: [IMAGE] T2251_.64.0195c15: [IMAGE] T2251_.64.0195c16: [IMAGE] T2251_.64.0195c17: [IMAGE] T2251_.64.0195c18: [IMAGE] T2251_.64.0195c19: [IMAGE] T2251_.64.0195c20: [IMAGE] T2251_.64.0195c21: [IMAGE] T2251_.64.0195c22: [IMAGE] T2251_.64.0195c23: [IMAGE] T2251_.64.0195c24: [IMAGE] T2251_.64.0195c25: [IMAGE] T2251_.64.0195c26: [IMAGE] T2251_.64.0195c27: [IMAGE] T2251_.64.0195c28: [IMAGE] T2251_.64.0195c29: [IMAGE] T2251_.64.0196a01: T2251_.64.0196a02: [IMAGE] T2251_.64.0196a03: [IMAGE] T2251_.64.0196a04: [IMAGE] T2251_.64.0196a05: [IMAGE] T2251_.64.0196a06: [IMAGE] T2251_.64.0196a07: [IMAGE] T2251_.64.0196a08: [IMAGE] T2251_.64.0196a09: [IMAGE] T2251_.64.0196a10: [IMAGE] T2251_.64.0196a11: [IMAGE] T2251_.64.0196a12: [IMAGE] T2251_.64.0196a13: [IMAGE]
T2251_.64.0196a17: 劫合爲賢劫。第一住劫已有四佛。餘劫餘佛
T2251_.64.0196a21: 葉佛。第九劫有釋迦。第十劫有彌勒。有曰。 T2251_.64.0196a22: 四佛竝第九劫。彌勒當賢劫第五佛也。問。 T2251_.64.0196a23: 長阿含云。毘婆尸佛人壽八萬時出世。尸棄 T2251_.64.0196a24: 佛人壽七萬歳時出世。毘舍浮佛人壽六萬歳 T2251_.64.0196a25: 時出世。留孫佛人壽四萬歳時出世。那 T2251_.64.0196a26: 含牟尼佛人壽三萬歳時出世。迦葉佛人壽 T2251_.64.0196a27: 二萬歳時出世。釋迦人壽一百歳時出世。彌 T2251_.64.0196a28: 勒佛人壽八萬歳時出世。豈前三佛同住劫。 T2251_.64.0196a29: 答。五濁經明。賢劫前四佛同出。第九住劫。或 T2251_.64.0196b01: 云。住劫中初五劫無佛。阿含經説佛出世時 T2251_.64.0196b02: 人壽長短不説同劫。亦不相違。麟云。即賢 T2251_.64.0196b03: 劫中四佛出世。以倶在此第九劫漸滅住中。 T2251_.64.0196b04: 又前八劫無佛出世。彌勒佛第九劫出。又准 T2251_.64.0196b05: 彌勒經。今劫是刀兵劫。又准此文。後十一劫 T2251_.64.0196b06: 更有九百九十六佛出世。時恐大促。新云。 T2251_.64.0196b07: 詳其賢劫似是風災劫。於六十四劫中此 T2251_.64.0196b08: 爲第一劫。總六十四劫爲一賢劫。於中千佛 T2251_.64.0196b09: 理亦可然。應更詳撿。大乘此別。智論第四
T2251_.64.0196b12: 人壽七萬歳時。第三人壽六萬歳時。第四人 T2251_.64.0196b13: 壽五萬歳時。第五人壽四萬歳時。第六人壽 T2251_.64.0196b14: 三萬歳時。第七人壽二萬歳時。第八人壽百
T2251_.64.0196b19: 能得道。何況人中不大樂。三十六種不淨 T2251_.64.0196b20: 易可教化。以是故人壽過八萬歳佛應出。 T2251_.64.0196b21: 是中人無病心樂故。人皆利根福徳。福徳利 T2251_.64.0196b22: 根故應易得道。復次師子鼓音王佛時人壽 T2251_.64.0196b23: 十萬歳。明王佛時人壽七百阿僧祇劫。阿彌 T2251_.64.0196b24: 陀佛國人壽無量阿僧祇劫。汝云何言過八
T2251_.64.0196b28: 不能具成佛所作故。謂一切佛出現世間。
T2251_.64.0196c02: 設出世爲佛事少故。於爾時佛不出世。經 T2251_.64.0196c03: 主於此作是釋言。五濁極増可化故豈 T2251_.64.0196c04: 不今世人減百歳。五濁雖増而有能辨入 T2251_.64.0196c05: 正決定。離染得果。佛唯爲此應出現世間。 T2251_.64.0196c06: 故彼所言非爲善釋。非百年位佛出世時。 T2251_.64.0196c07: 一切皆能遵崇聖教。入正決定得果。可言 T2251_.64.0196c08: 減百一分不能辨斯佛事。故無佛出。然 T2251_.64.0196c09: 於減百設佛出世。亦有一分能遵崇教等。 T2251_.64.0196c10: 如百年時佛何不出。若謂減百堪化有 T2251_.64.0196c11: 情極尠少故佛不出者。是則應説前所立因 T2251_.64.0196c12: 不能具成佛所作故。雖於減百五濁極増。 T2251_.64.0196c13: 不能具成佛所作事。由斯故佛不出世間。
T2251_.64.0196c16: 以化故不能具佛事。復經言。衆生愚蒙
T2251_.64.0196c19: 出世。彌勒増劫出世。答。釋迦願於惡劫教 T2251_.64.0196c20: 化。行苦行等。竝異彌勒。彌勒願好時教化。 T2251_.64.0196c21: 所以不説超劫。又釋迦衆生遭苦發心。樂 T2251_.64.0196c22: 即退敗。彌勒衆生樂即發心。苦即退敗。如倶 T2251_.64.0196c23: 胝耳樂妙樂具故。所以不同。見惡時出厭 T2251_.64.0196c24: 心深故。樂時出者欣心勝故
T2251_.64.0196c29: 加業濁除見濁。見由業起見故。文句四
T2251_.64.0197a09: 五百仙人在伊師迦山中修道。本是聲聞 T2251_.64.0197a10: 出無佛世。獼猴爲現佛弟子相。彼皆學之 T2251_.64.0197a11: 證獨覺果。何故彼如是爲先世聲聞。答。彼 T2251_.64.0197a12: 依今先説意派擧五百仙人事。故爾也。非 T2251_.64.0197a13: 爲盡理。今第二説依本經苦行文爲凡夫。
T2251_.64.0197a21: 礙。而現身不受教故亦不爲他説。念過去 T2251_.64.0197a22: 佛説法故應説法。或婆沙第十三説獨覺 T2251_.64.0197a23: 或忘失名句文身之不説法。次無慈悲 T2251_.64.0197a24: 彼第六説言獨覺無大悲故不説法。次無 T2251_.64.0197a25: 機。彼第五説言雖有佛聲聞所化。無 T2251_.64.0197a26: 獨覺所化有情故不説法。初亦言對佛聲
T2251_.64.0197a29: 獨覺應爲他三界出離説法。得四無礙解 T2251_.64.0197b01: 故。如佛世尊等。如諸薄地凡夫。第二准 T2251_.64.0197b02: 作量。第三意。婆沙中第十四説云。獨覺 T2251_.64.0197b03: 種性法應如是。雖得無礙解。而不樂説 T2251_.64.0197b04: 法。欲有饒益惟現神通。或但爲他授八齋 T2251_.64.0197b05: 戒。豈無慈悲而現通益他。量云。獨覺應非 T2251_.64.0197b06: 無慈悲。現通益他故。如佛世尊聲聞等。第 T2251_.64.0197b07: 四亦者對佛聲聞出世時有情。量云。獨覺 T2251_.64.0197b08: 可有所化機。爾時有情起有漏對治道故。 T2251_.64.0197b09: 如如來等出世時。光記皆許説法致救 T2251_.64.0197b10: 叙非也。第二中。光云逝機非也。今約 T2251_.64.0197b11: 名句文忘失故
T2251_.64.0197b14: 解。不願説法故。是同婆沙第十四説義
T2251_.64.0197b17: 沙第十一説。夫説正法皆爲破我。獨覺出 T2251_.64.0197b18: 世時。衆生著我堅固破故不説法。又第 T2251_.64.0197b19: 四説云。彼審觀察。設我説法彼即能入正 T2251_.64.0197b20: 定離性。得果離染及漏盡者。我亦當説。然 T2251_.64.0197b21: 不能如是。我何能唐捐其功耶。第三因者 T2251_.64.0197b22: 同婆沙第一説。彼曰。彼受寂靜樂獨處故
T2251_.64.0197b25: 擧此初後二義而破云。若自有能他有根 T2251_.64.0197b26: 欲。棄而不齊度。豈名有慈悲。是故如前 T2251_.64.0197b27: 釋爲善。今破云。雖無説希望。而現通以度 T2251_.64.0197b28: 不缺慈悲。又避攝衆者。對佛世尊等集 T2251_.64.0197b29: 衆説法。本樂閑寂故。若遭有縁人。或神通 T2251_.64.0197c01: 等化益。全非缺悲也
T2251_.64.0197c10: 雀。名阿育。正法治化。又復廣布我舍利。當 T2251_.64.0197c11: 造八萬四千法王之塔安樂無量衆生。準 T2251_.64.0197c12: 此經文。減末下八萬逈矣。皡案。阿育王性 T2251_.64.0197c13: 柔潤愍衆生弘正法等似輪王。故稱賛云 T2251_.64.0197c14: 輪王。如非實成就自在故成就七寶。故唯 T2251_.64.0197c15: 云輪王不云鐵輪也。又如吾邦今上帝稱 T2251_.64.0197c16: 金輪聖王
T2251_.64.0197c22: 即輪持業釋。由轉輪之王第三轉依主釋
T2251_.64.0197c27: 銅輪王除北狗盧及西倶陀尼。鐵輪王則唯 T2251_.64.0197c28: 贍部洲。夫輪王者。將即大位。隨福所感有 T2251_.64.0197c29: 大輪寶浮空來應。咸有金銀銅鐵異。境乃 T2251_.64.0198a01: 四三二一之差。因其先瑞即以爲號。此 T2251_.64.0198a02: 四輪住處唯此贍部洲地。餘三洲何故不出。 T2251_.64.0198a03: 以餘三洲壽量決定千與五百二百五十故。 T2251_.64.0198a04: 無無量八萬等故
T2251_.64.0198a11: 色具足。天金所造非世所有。輪徑丈四。是則
T2251_.64.0198a15: 三第三説四輪王。或是別部誦。衆録附小 T2251_.64.0198a16: 乘。有人云非必小乘誦者臆度未見經本 T2251_.64.0198a17: 之失。若契經中。設準例説何云就勝但説 T2251_.64.0198a18: 金輪
T2251_.64.0198a23: 舍。王二洲者有銅鐵寶。其量正等二倶盧 T2251_.64.0198a24: 舍。有鐵輪寶。其量正等一倶盧舍。如四輪 T2251_.64.0198a25: 寶有此差別。應知餘寶亦有差別。謂王四 T2251_.64.0198a26: 洲者餘寶最勝。乃至王一洲者餘寶最劣。 T2251_.64.0198a27: 準之餘三輪王亦成就七寶。但有勝劣。又
T2251_.64.0198b03: 順化。各自願教勅我等。王三洲者遣使 T2251_.64.0198b04: 往然後從化王二洲者興師現威後從化。 T2251_.64.0198b05: 王一洲者便自往彼奮識揮刃。然後從化。 T2251_.64.0198b06: 珠林云。論云鐵輪有二百五十輻銅輪有五 T2251_.64.0198b07: 百輻。銀輪有七百五十輻。金輪有千輻輪。 T2251_.64.0198b08: 鮮本云。此王定是轉金輪王。轉餘輪王。正理。 T2251_.64.0198b09: 顯宗亦然。舊論云。此王必是輪王。若餘轉 T2251_.64.0198b10: 輪王生亦爾。明本同今。隨義竝通
T2251_.64.0198b13: 無有二竝出世間。如舍利子尚無竝出。況 T2251_.64.0198b14: 麟角喩勝彼多倍
T2251_.64.0198b17: 無是處。若世中有一轉輪王治者。必有是 T2251_.64.0198b18: 處。阿若世中有二如來者。終無是處。若 T2251_.64.0198b19: 世中有一如來者。必有是處。此中無道理 T2251_.64.0198b20: 曰無處。無其位曰無位。無可某時云非 T2251_.64.0198b21: 前非後。總言無道理亦不可爲言論也。
T2251_.64.0198b24: 經部十方界多佛出世。大乘同經部而大破
T2251_.64.0198c03: 對今佛有二如來。於現在無二。今但現在 T2251_.64.0198c04: 文。故彼未佛印決文云。過去三耶三佛與我 T2251_.64.0198c05: 等。未來三耶三佛與我等。欲使現在有二 T2251_.64.0198c06: 佛出世無有是處
T2251_.64.0198c09: 爲千世界。於千世界中。我得自在。亦知彼 T2251_.64.0198c10: 彼處。無有晝夜。三藏中千世界言。或呼大
T2251_.64.0198c17: 作
T2251_.64.0198c21:
T2251_.64.0198c24: 足。從東方來而在殿前。非人所造。去地七 T2251_.64.0198c25: 仞漸漸至王前。是時輪寶迴向東方。聖王亦 T2251_.64.0198c26: 從輪寶去。栗散王及人民皆悉迎。又聖王 T2251_.64.0198c27: 在殿上。時象寶從南方來。而有六牙。衣毛 T2251_.64.0198c28: 極白七處齊整。皆以金銀珍寶飾之。飛行 T2251_.64.0198c29: 虚空。聖王清旦乘此象寶遊四洲外治化 T2251_.64.0199a01: T2251_.64.0199a02: [IMAGE] T2251_.64.0199a03: [IMAGE] T2251_.64.0199a04: [IMAGE] T2251_.64.0199a05: [IMAGE] T2251_.64.0199a06: [IMAGE] T2251_.64.0199a07: [IMAGE] T2251_.64.0199a08: [IMAGE] T2251_.64.0199a09: [IMAGE] T2251_.64.0199a10: [IMAGE] T2251_.64.0199a11: [IMAGE] T2251_.64.0199a12: [IMAGE] T2251_.64.0199a13: [IMAGE] T2251_.64.0199b14: 人民。又馬寶從西方來。毛衣極青。行不移 T2251_.64.0199b15: 動。飛行空。王乘此馬經四天下治化人 T2251_.64.0199b16: 民。又珠寶從東方來。有八角。四面大 T2251_.64.0199b17: 光。長一尺六寸。王夜半集四部之衆。以此 T2251_.64.0199b18: 寶置高幢頭光照十二由旬。又玉女寶現。 T2251_.64.0199b19: 顏貌端正。面如桃華色。不長不短。不白 T2251_.64.0199b20: 不黒。口氣如優鉢摩草香。身作栴檀香。恒 T2251_.64.0199b21: 侍從轉輪聖王。又居士寶出現。身體紅色。高 T2251_.64.0199b22: 才智達。無事不閑。又得天眼通。白王言。若 T2251_.64.0199b23: 王須金銀珍寶盡當倶給。王欲試此。度水 T2251_.64.0199b24: 未至彼岸。便語居士言。我今欲須珍寶。 T2251_.64.0199b25: 居士即前長跪叉手向水尋時水中七寶涌 T2251_.64.0199b26: 出。又典兵寶自然來應。聰明蓋世預知人 T2251_.64.0199b27: 情。身體紅色。至王處白言。若王欲須兵衆。 T2251_.64.0199b28: 正爾給辨。進止之宜不失時節。隨王所念
T2251_.64.0199c15: 得寶名
T2251_.64.0199c19: 文云乘自業。又解。今文義通禀受於自業之 T2251_.64.0199c20: 生。故舊論云。此人若受生餘人由自宿業 T2251_.64.0199c21: 生。受言當禀。由言當乘
T2251_.64.0199c26: 了不隱昧。三極圓滿無減缺。雜含讃滅 T2251_.64.0199c27: 後百年鐵輪王阿育王頌曰。七寶自投四八 T2251_.64.0199c28: 光瑩
T2251_.64.0199d15: 作固誤也。舊論頌曰。由財顧守田。長行 T2251_.64.0199d16: 共顧此人爲守田主。別行本頌亦作顧。 T2251_.64.0199d17: 廣韻雇古慕切。音顧。相承備爲雇賃字。集韻 T2251_.64.0199d18: 傭也。韻會通作顧
T2251_.64.0199d24: 猖狂 應音云。齒楊切。謂變易情性也。亦
T2251_.64.0199d28: 稱衡也。量斗斛也。正理三十二音釋。銓衡也。 T2251_.64.0199d29: 量量度也
T2251_.64.0200a03: 瑜伽第二云大等意。倫記一之下云。摩訶三 T2251_.64.0200a04: 摩多此云大等意。大衆齊等意樂共同立以 T2251_.64.0200a05: 爲尊者。按三摩是等梵。爲共許王蓋義翻」
T2251_.64.0200a09: 劫中有十九減。最初減終刀病災起。次第二 T2251_.64.0200a10: 疾。次第三飢。至第四減復刀等起。故婆沙
T2251_.64.0200a13: 漸増壽量。爾時名爲度刀兵劫。疾軌各復
T2251_.64.0200a19: 如是義。而麟記皆云十歳言相續起者誤
T2251_.64.0200a22: 倶舍説小三災皆於十歳時起。仍別劫生。今 T2251_.64.0200a23: 者大乘同於一劫。三十二十十歳之時起。劍 T2251_.64.0200a24: 疾刀如次不同。倫記全同。劫初章亦爾。是 T2251_.64.0200a25: 伽第二卷明説也
T2251_.64.0200a28: 疫釋名疫役也。言有鬼行役也。即疫癘鬼
T2251_.64.0200b02: 顯宗竝從幾何。答。字典云。按説文飢饑二 T2251_.64.0200b03: 字。飢訓餓。居夷切。饑訓穀不熟。居衣切。汪 T2251_.64.0200b04: 來虞方伯説。饑饉之饑從幾飢渇之飢從几。 T2251_.64.0200b05: 諸韻書倶分別支微兩韻。止集韻飢字訓。或 T2251_.64.0200b06: 從幾。經傳頗通用。長箋云。近代喜茂密者 T2251_.64.0200b07: 通作饑。趨簡便者通作飢。遂成兩謬。經傳
T2251_.64.0200b18: 乘。瑜伽第二全倒饑疾刀次。答。二十住劫 T2251_.64.0200b19: 有十九減。則六三災。又一災。輪轉起故。約 T2251_.64.0200b20: 初三。若第二減爲初。若第三減爲初。若逆 T2251_.64.0200b21: 次説。若隔越示故有此異。又解。諸經論異 T2251_.64.0200b22: 説。不可必和會求所以
T2251_.64.0200b25: 正。對下心故。圓暉不斷義非也。爲言第四 T2251_.64.0200b26: 轉絶於縈纒。彼諸染爲縁。瞋増盛故。故特
T2251_.64.0200b29: 轉増上。然光記云。邪法諸惡法。應知此時亦 T2251_.64.0200c01: 起餘惑。從強過重偏説貪瞋者非也 T2251_.64.0200c02: 騁狂 騁顯宗如今。婆沙。正理并鮮本作 T2251_.64.0200c03: 逞 正韻曰騁丑郢切。音逞。又逞丑郢切。音 T2251_.64.0200c04: 騁。音同寫手致異。其義別。騁玉篇直馳也。
T2251_.64.0200c07: 爾。字書未見。按正理。顯宗曰凶狂。凶虚容 T2251_.64.0200c08: 切。説文象地穿交陷其中。徐曰。惡不可居 T2251_.64.0200c09: 地。象地之塹也。惡可陷人也。晋語註亦
T2251_.64.0200c19: 煮汁飮之。以此自活。是名白骨飢餓。樓 T2251_.64.0200c20: 炭。起世及因本唯有白骨。準長含是經説。 T2251_.64.0200c21: 故雖婆沙無。論主加此一句
T2251_.64.0200c24: 誤也。籌者其長四寸見付法藏經。今傳籌者 T2251_.64.0200c25: 似和邦番板
T2251_.64.0201a05: 持來。此果堪爲藥分。功用極多。如此土人
T2251_.64.0201a08: 痛。薄拘羅爾時作一貧人。見病比丘施一 T2251_.64.0201a09: 訶梨勒果。比丘服訖病即除愈。縁施藥故九 T2251_.64.0201a10: 十一劫天上人中受福快樂未曾有病。又五 T2251_.64.0201a11: 百弟子經及分別功徳論有此薄拘羅因縁。
T2251_.64.0201a14: 摩勒。呵梨勒子熟時其味最美。不辛不苦
T2251_.64.0201a19: 一定處衆生下散上集。故名散集劫。是釋 T2251_.64.0201a20: 災總名也
T2251_.64.0201a25: 至遍淨天。周遍大雨純雨熱灰。其水沸涌煎 T2251_.64.0201a26: 熬。天上諸天宮殿皆悉消盡。風災中云。其後 T2251_.64.0201a27: 久久有大風起名曰大佉伽。其風四布吹
T2251_.64.0201b01: 已上爲霖爾雅久雨謂之淫。淫謂之霖。南 T2251_.64.0201b02: 山戒疏云。滯雨多者名爲淫雨。滯書多者名 T2251_.64.0201b03: 爲書淫
T2251_.64.0201b06: 方風。是初二也
T2251_.64.0201b12: 三者節子。四者疐子。五者子子。是爲五種 T2251_.64.0201b13: 子。以此因縁世間有五種子出。彼音釋。疐 T2251_.64.0201b14: 都計反與蔕同。謂脱葉之處也。又増一三
T2251_.64.0201b17: 者莖子。三者華子。四果子。五者枝子。及餘所 T2251_.64.0201b18: 生之種子。是謂五種子。皆是他方刹土風吹 T2251_.64.0201b19: 使來取用作種。有云。長含化地部所誦本。 T2251_.64.0201b20: 此品言有餘部説。皆合長含。増一大衆部 T2251_.64.0201b21: 所誦本。今他方吹來二部同作此説。學者 T2251_.64.0201b22: 擇焉
T2251_.64.0201b25: 釋直約徳句。亦無妨
T2251_.64.0201b28: 用。支本作枝。説文去竹之枝也。通肢時支 T2251_.64.0201b29: 體也。然支枝兩字無名器也。蓋本作支。與 T2251_.64.0201c01: 章移切音通。類篇字林縴。挽舟繩
T2251_.64.0201c08: 起長等覺如樹蟻等行列無過。光記爲行 T2251_.64.0201c09: 歩是迂迴。等者等樹等 T2251_.64.0201c10: 待多所依合 光記二釋。初釋衣與縷和合。 T2251_.64.0201c11: 後唯縷縷和合。後釋爲正
T2251_.64.0201c18: 所由爲本非也。第三釋業用爲業句。背 T2251_.64.0201c19: 彼宗取捨屈伸行爲業句故
T2251_.64.0201c22: 應有。色觸及事等。準彼以遠近燒照不同 T2251_.64.0201c23: 爲所以。成色觸差別立火光而破彼別常。 T2251_.64.0201c24: 謂有遠近是色差別。有燒照是觸滑澁輕 T2251_.64.0201c25: 重等類。光記三釋竝非也。初釋似是非 T2251_.64.0201c26: 是。遠近令互燒照觸色四故。第二釋於遠 T2251_.64.0201c27: 近等六種中。亦一一辨差別穿中之至矣。第 T2251_.64.0201c28: 三釋爲六種三對不同。而差別言直爲不同
T2251_.64.0202a06: 微非根得。孫微已上方是根得。或如眼等。
T2251_.64.0202a11: 約觀察
T2251_.64.0202a16: 堅濕煗動。地水火三。對青色等倶眼所見 T2251_.64.0202a17: 准前可責。故知無實地水火風與堅濕等 T2251_.64.0202a18: 各別有性。光記眼身縁四大有二義。初
T2251_.64.0202a24: 光記爲二物曰。毛作何毛。作白色。
T2251_.64.0202a29: 也。字彙細毛布也。南史云。高昌國有草。實 T2251_.64.0202b01: 如繭。繭中絲如細纑。名曰白子。國人取 T2251_.64.0202b02: 織以爲布。甚軟白。首楞嚴云劫波羅天花 T2251_.64.0202b03: 巾是也。爲一物爲二物竝無巨害。依舊 T2251_.64.0202b04: 論文勢乃似爲二物。又光記釋等言。後釋 T2251_.64.0202b05: 等香味觸大非也前釋爲好矣
T2251_.64.0202b11: 相似。故彼覺起。故知形色外無別地大等。 T2251_.64.0202b12: 行伍舊論作色行。彼約同顯色列。此只約 T2251_.64.0202b13: 行列。伍五人爲伍。説文云。相參伍也。三相 T2251_.64.0202b14: 參爲參。五相伍爲伍。今行列相參爲行伍。
T2251_.64.0202b17: 文相。未曉義旨。又釋行伍有三釋。後二大 T2251_.64.0202b18: 非也。前釋似無失。而其意不是也
T2251_.64.0202b26: 定於彼般涅槃故。於彼無災
T2251_.64.0202c02: 説者第四禪地不定相續。隨彼天生宮殿倶 T2251_.64.0202c03: 起若天命終彼亦倶沒。問。婆沙破之云。 T2251_.64.0202c04: 應無有情共器業故何通。答。論文已云 T2251_.64.0202c05: 無總地形。以通彼。謂彼天處一一別業 T2251_.64.0202c06: 感無共業總地。故舊論云。第四定不共一地 T2251_.64.0202c07: 相應。云何各別地住與他不共。譬如衆星 T2251_.64.0202c08: 云云如今。然光記未曉論文已有通。妄謂 T2251_.64.0202c09: 臆度致通者非也
T2251_.64.0202c16: T2251_.64.0202c17: T2251_.64.0202c18: T2251_.64.0202c19: 豐山上毛沙門快道撰 T2251_.64.0202c20: 業品第四之一
T2251_.64.0202c27: 義。一有作用故。是語業。二有行動故。是身 T2251_.64.0202c28: 業。三有作造故。是意業。果必由因。故世品 T2251_.64.0202c29: 次明。因有業惑。業勝惑故先明業。由此雜 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 [行番号:有/無] [返り点:無/有] [CITE] |