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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64

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T2251_.64.0292a01: 門即説於六境彼言不絶。即我無窮與我
T2251_.64.0292a02: 何殊獨言彼善。今彈云。汝是三義。我是一
T2251_.64.0292a03: 義。又汝六根。我是六境。又汝流義。我即相續
T2251_.64.0292a04: 不絶義。豈爲是同
T2251_.64.0292a05: 若勢増上至難違拒故　舊論曰。過量猛疾故
T2251_.64.0292a06: 説此惑名暴河。正理破曰。即我宗言極漂
T2251_.64.0292a07: 善品。與我何別彼獨善哉。今彈云。漂奪義
T2251_.64.0292a08: 與勢増上義何可不同。於中勢増上義親
T2251_.64.0292a09: 暴流名
T2251_.64.0292a10: 十六左於現行時至故名爲軛　於現行中非
T2251_.64.0292a11: 極與數起兩義。正理破云。此與理違。於現
T2251_.64.0292a12: 行時若非増上何能令與種種苦合。如何
T2251_.64.0292a13: 可説彼釋爲善今彈。誰言非増上。
但是言非極也		又諸善法
T2251_.64.0292a14: 數數現行亦令有情與衆苦合。應與煩惱
T2251_.64.0292a15: 倶立軛名。若言我釋亦同此過。此唯非理。
T2251_.64.0292a16: 我説煩惱由發業門有此能故彈云。善法亦
由發業門
T2251_.64.0292a17: 有此能。故汝
破却招自害
T2251_.64.0292a18: 執欲等故説名爲取　此如次上十五左引經
T2251_.64.0292a19: 釋。舊論曰。能取欲等故。取所生故。能生
T2251_.64.0292a20: 取故故名爲取。彼三由。此但一義。正理破
T2251_.64.0292a21: 曰。所釋取義亦與理違。謂若取名唯因愛
T2251_.64.0292a22: 者。説取縁有義イヽ如何成。應但説言愛縁
T2251_.64.0292a23: 有。又如前際後際業縁亦應通攝一切煩
T2251_.64.0292a24: 惱。如縁起中已廣思擇。今彈云。從三受生
T2251_.64.0292a25: 欲色無色三愛故説受縁愛。從欣受愛起
T2251_.64.0292a26: 欲等取。故説愛縁取。由取爲縁積集種種
T2251_.64.0292a27: 招後有業。故説取縁有。欲色無色三愛
T2251_.64.0292a28: 爲愛。欲等之取名取。同愛爲體然其行相
T2251_.64.0292a29: 各別。何妨因果。又如前際後際業縁唯是
T2251_.64.0292a30: 欲貪必無違理
T2251_.64.0292a31: 倶舍論法義卷第二十終
T2251_.64.0292b01:
T2251_.64.0292b02: 阿毘達磨倶舍論法義卷第二
T2251_.64.0292b03: 十一
T2251_.64.0292b04: 　豐山寓居上毛沙門快道林常記　
T2251_.64.0292b05:   分別隨眠品第五之三
T2251_.64.0292b06: 初右如是已辨至爲復有餘　自下大文第二。
T2251_.64.0292b07: 明結等五門有二。一出體。二六左已辨隨眠
T2251_.64.0292b08: 下諸門分別光等之輩(六左)此垢已下爲諸門
大科非也。彼唯纒垢諸門分別故		初出
T2251_.64.0292b09: 體中亦分爲二。一標章。二別釋。初中有二。一
T2251_.64.0292b10: 結前問起。二頌答。此即初也光･寶六垢爲
大段非也		慧暉
T2251_.64.0292b11: 云。問。纒既未説。如何言已説隨眠幷纒。答。
T2251_.64.0292b12: 體雖未説。已説纒名爲漏等及一百八煩
T2251_.64.0292b13: 惱此釋問本誤。答何可正。何以故。此但結
T2251_.64.0292b14: 以隨眠及纒説爲漏等。非結即隨眠幷纒。
T2251_.64.0292b15: 然問者。隨眠上廣説故言已説可然。纒未
T2251_.64.0292b16: 説何云已説。豈非誤哉。答亦從彼故非也｣
T2251_.64.0292b17: 初右頌曰至復説五種　此即頌答。由者具聲。
T2251_.64.0292b18: 前明世尊説漏等四門。今復明説結等五
T2251_.64.0292b19: 門故言復説。問。前漏等四門皆説幷纒。今
T2251_.64.0292b20: 結等中何言煩惱答。煩惱言有通別。此通
T2251_.64.0292b21: 諸惑故無相違。前以隨眠及纒説爲漏等
T2251_.64.0292b22: 故殊言隨眠并纒。今所説中既有纒。不可
T2251_.64.0292b23: 説纒爲纒。是故存通名光記煩惱言唯爲別名
本惑。以單復通別示
T2251_.64.0292b24: 略纒所
以非也		問。諸煩惱言通諸惑。何故舊論十五
T2251_.64.0292b25: 九左言是隨眠惑耶。解云。隨眠及惑。由是
T2251_.64.0292b26: 舊論十五五左説三漏中。亦但言是隨眠惑
T2251_.64.0292b27: 不別説纒言。又解。隨眠即惑。隨眠之惑通
T2251_.64.0292b28: 説。如業道名
T2251_.64.0292b29: 初右頌曰至惱亂二部故　此中初結九二字
T2251_.64.0292c01: 總標。餘句示廢立。於中初句下三字。第二
T2251_.64.0292c02: 句明見取二結廢立。後下二行明嫉慳廢立。
T2251_.64.0292c03: 此中前一行約八纒家。後一行約十纒家
T2251_.64.0292c04: 初左論曰至當辨其相　此中有總標列名出
T2251_.64.0292c05: 體三莭。出體中有總別。總釋中已説三界貪
T2251_.64.0292c06: 爲愛結。餘結皆應依界辨體。其十隨眠前
T2251_.64.0292c07: 已辨。嫉慳唯欲界修斷故勸示言當辨。雜含
T2251_.64.0292c08: 十八四右九結列次如今。發智三二右婆沙五
T2251_.64.0292c09: 十四右入論上九右品類足一四左六初右八二右
T2251_.64.0292c10: 集異十九三左正理･顯宗等列次出體竝同。甘
T2251_.64.0292c11: 露味論下十六右慳嫉次第。餘同
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T2251_.64.0292c22: 初左見結謂三至彼隨増故　別逐難釋二結。
T2251_.64.0292c23: 餘其獨一。此合二三。是故別釋。合三見爲
T2251_.64.0292c24: 見結。合二取爲取結之義言如是理。此證
T2251_.64.0292c25: 見結三爲體。取結二爲體之理。問中見相應
T2251_.64.0292c26: 法者。約五見隨應。光記云五見意通言未
T2251_.64.0292c27: 足。寶疏爲二取非也。依答害問意也。見
T2251_.64.0292c28: 隨眠者。十隨眠中見隨眠隨應隨増。光記亦
T2251_.64.0292c29: 云五見言未足。寶疏唯云十隨眠中見隨
T2251_.64.0293a01: 眠亦言未足。答中有二。初總示法。後彼爲
T2251_.64.0293a02: 下別釋其相。此有二。初釋愛結繋。二非見
T2251_.64.0293a03: 下釋非見結繋。三然彼下釋見隨眠隨増。
T2251_.64.0293a04: 對問可見。此中二取見隨眠於彼隨増故
T2251_.64.0293a05: 者。二隨増中唯相應隨増。以標二取相應
T2251_.64.0293a06: 法故。由是舊論十五十右曰。見隨眠於彼隨
T2251_.64.0293a07: 眠傍隨増彼
皆云隨眠		謂二取見。但由相應故。然光･寶竝
T2251_.64.0293a08: 存所縁相應二。蓋偶混前文二無。言有説
T2251_.64.0293a09: 者。古今皆言。發智三十七左婆沙五十六七左
T2251_.64.0293a10: 總合取要。詳曰不然。此雜心論師義。彼第
T2251_.64.0293a11: 四二十
一右		曰。若見相應法愛結繋非見結。亦非
T2251_.64.0293a12: 不見使使。若集智生滅智未生。見滅見道
T2251_.64.0293a13: 斷見取戒相應法愛結繋。以愛結有漏縁故
T2251_.64.0293a14: 非見結。以彼一切遍見結斷故。雖自種見
T2251_.64.0293a15: 結不斷而不縁彼傍二取相
應有漏法		無漏縁故非相
T2251_.64.0293a16: 應。異品傍善染故非見使不使。以五見爲見
T2251_.64.0293a17: 使三見爲見結故已上又發智三十七左曰。若
T2251_.64.0293a18: 於此事有愛結繋亦有見結繋耶。答。應
T2251_.64.0293a19: 作四句。或有愛結繋無見結繋。謂集智已
T2251_.64.0293a20: 生滅智未生。於見滅道所斷不相應法。婆
T2251_.64.0293a21: 沙五十六七左隨釋。此發智於九結中但問
T2251_.64.0293a22: 答有無。今有復隨眠隨増大別矣
T2251_.64.0293a23: 二右若纒唯八至具兩義故　自下論主評判
T2251_.64.0293a24: 婆沙十纒家多復次釋簡擧好解。釋後一行
T2251_.64.0293a25: 頌有二。一判評是非。後簡擧好解。答前
T2251_.64.0293a26: 問此即初也。婆沙五十七右曰。問。何故於十
T2251_.64.0293a27: 纒中唯立慳嫉爲結。答此有八義。一唯此
T2251_.64.0293a28: 二有結相餘無故。二以後顯初故。二以嫉
T2251_.64.0293a29: 與慳獨立離二故立爲結。餘纒不爾。獨立
T2251_.64.0293a30: 者。謂自力現行。離二者謂一向不善。忿覆二
T2251_.64.0293b01: 纒雖能獨立亦復離二。而似隨眠。爲隨眠
T2251_.64.0293b02: 相之所映奪其相不顯故不立結。由此
T2251_.64.0293b03: 義故外國諸師説此種忿覆即隨眠性雜心四
二十左
T2251_.64.0293b04: 依此
義		四以嫉與慳最爲鄙賤。深可厭毀故。
T2251_.64.0293b05: 五他果勝於自無損。何縁於他横生妬忌。
T2251_.64.0293b06: 雖復積集百千珍財終不能持一錢往至
T2251_.64.0293b07: 後世。何縁固情悋護而不施他當今最
後自他		六當
T2251_.64.0293b08: 今賤貧因。七義イヽ當惱人天勝處。今論主斥
T2251_.64.0293b09: 彼第三復次。既許十纒何用如是八纒家
T2251_.64.0293b10: 義爲。光記云論主難。寶疏但云難竝未詳｣
T2251_.64.0293b11: 二右由此若許至及自部故　後論主簡示好
T2251_.64.0293b12: 解大有四因。一中婆沙五十八右云。彼經但
T2251_.64.0293b13: 説諸富貴者數現行結不説成就。二中又
T2251_.64.0293b14: 七左曰。無威徳者由多嫉妬。極貧窮者由多
T2251_.64.0293b15: 慳悋。三中又云。唯此二纒有結相故。餘無
T2251_.64.0293b16: 結相故。四中亦有四類倶是惱二。故顯四
T2251_.64.0293b17: 中差別於下三置或言。惱在家出家者。婆
T2251_.64.0293b18: 沙四十九初左尊者世友云。嫉慳二纒亦但迷
T2251_.64.0293b19: 事惱亂二部及二趣故。過患多故亦立爲
T2251_.64.0293b20: 結。次惱天阿素洛者。又五十八左云。佛爲
T2251_.64.0293b21: 呵責天帝釋故於彼契經説此二結。諸天
T2251_.64.0293b22: 中有蘇陀味勝阿素洛。阿素洛宮有端正
T2251_.64.0293b23: 女勝彼諸天。天自慳味嫉他美女。非天慳
T2251_.64.0293b24: 女嫉他美味。由嫉慳結數興戰鬪。次二如
T2251_.64.0293b25: 前指當。舊論十五十左頌本唯擧三因無數
T2251_.64.0293b26: 現行。長行明言三重失而釋二部惱亂。唯
T2251_.64.0293b27: 自他部無前在家出家等三因。蓋梵本異
T2251_.64.0293b28: 二左佛於餘處至説有五種　中含五十六十一
T2251_.64.0293b29: 左五下分結經同九十四右長含八十五左衆集
T2251_.64.0293b30: 經。雜含十八七右等不可擧盡也。此中我字
T2251_.64.0293c01: 明本。鮮本如今而剩。義不通故。不成句故。
T2251_.64.0293c02: 故正理。顯宗。舊論及頌疏無此爲正
T2251_.64.0293c03: 二左頌曰至故唯説斷三　初三句標體釋名。
T2251_.64.0293c04: 謂初二字示數。次三字標名。準下上分結
T2251_.64.0293c05: 可知。次二句示廢立。次五句通妨有正説
T2251_.64.0293c06: 異説二
T2251_.64.0293c07: 二左論曰至欲貪瞋恚　長行大爲二。一釋初
T2251_.64.0293c08: 三句。二釋後五句。初中有三。初釋又五。二
T2251_.64.0293c09: 釋順下分名。三釋次二句。此即初也。雜含
T2251_.64.0293c10: 十八七右云。身見。戒取。疑。貪欲。瞋恚。舊論十
T2251_.64.0293c11: 五十一右全同。長含八十五左亦爾。準此非欲
T2251_.64.0293c12: 界貪故名欲貪。中含五十六十一左及九十四右
T2251_.64.0293c13: 竝貪欲。瞋恚。身見。戒取。疑。集異門十二十三
T2251_.64.0293c14: 左發智三初左婆沙四十九二右依彼次第。爲
T2251_.64.0293c15: 攝二衆生佛説二次第。一爲令恐雖超
T2251_.64.0293c16: 欲亦還下見爲先。二爲令恐久住欲故
T2251_.64.0293c17: 貪瞋爲先
T2251_.64.0293c18: 何縁此五至能爲順益　二釋順下分名有
T2251_.64.0293c19: 二。一問。二答。光･寶分科非也。三界中欲界
T2251_.64.0293c20: 最下云下。而三界一分名分。亦分亦下持業
T2251_.64.0293c21: 釋。下分之順名順下分第三由聲依主釋。此
T2251_.64.0293c22: 順下分帶五數是帶數釋
T2251_.64.0293c23: 二左由後二種至防邏人故　三明廢立。釋第
T2251_.64.0293c24: 二三句有二。初正説。二叙頌外異説。此即
T2251_.64.0293c25: 初也。婆沙四十九二右下總有十二義明廢
T2251_.64.0293c26: 立。此第七復次。彼三左云。復次此五於彼欲
T2251_.64.0293c27: 界有情猶如獄卒及防邏者。故偏立爲順下
T2251_.64.0293c28: 分結。謂初二結猶如獄卒。後之三結如防
T2251_.64.0293c29: 邏者。如有罪人喩凡
夫人		禁在牢獄喩欲界有
T2251_.64.0293c30: 二獄卒喩貪
瞋二		恆守御之不令輒出。後有三
T2251_.64.0294a01: 防邏者喩身
戒疑		常爲防邏彼人設以親友財
T2251_.64.0294a02: 力傷害獄卒走出遠去。三防邏者還執將來
T2251_.64.0294a03: 閉置牢獄。若有異生以不淨觀傷害貪欲。
T2251_.64.0294a04: 復以慈觀傷害瞋恚。離欲乃至無所有處
T2251_.64.0294a05: 生初靜慮乃至有頂。彼有身見。戒禁取。疑還
T2251_.64.0294a06: 執將來置在欲界。防邏者。應音二十五十八右
T2251_.64.0294a07: 云。力賀切。戍屬也。韻略云。邏謂循行非違
T2251_.64.0294a08: 也。遊兵以禦寇者也。琳音七十
(十九右)		正理五十四音
T2251_.64.0294a09: 釋。邏遮也。巡也
T2251_.64.0294a10: 二左有餘師説至順下分名　後叙頌外異説。
T2251_.64.0294a11: 婆沙十二義中第五復次全同此。論主顯此
T2251_.64.0294a12: 説亦有理故。故擧。而不欲全正故非唯不
T2251_.64.0294a13: 頌亦云有餘。然正理唯擧此義而取獄卒
T2251_.64.0294a14: 防邏喩顯宗
亦爾
T2251_.64.0294a15: 三右諸得預流至斷三結耶　五見。疑唯見惑
T2251_.64.0294a16: 預流已斷。然雜含二十九初右曰。何等爲須
T2251_.64.0294a17: 陀洹果。謂三結斷。四十七九右四十一六右中
T2251_.64.0294a18: 含一十三左十八二十
四右		三十六十八右等出
T2251_.64.0294a19: 理實應言至已説斷六　答有二。初正説。釋
T2251_.64.0294a20: 第四句有總標。別釋。總結三節。婆沙四十
T2251_.64.0294a21: 六六右
已下		通此經凡有二十九復次。今取十九
T2251_.64.0294a22: 二十兩釋以爲二因答。攝根者五見。疑倶
T2251_.64.0294a23: 是根本惑。今説此三根本攝餘三根本。以
T2251_.64.0294a24: 隨轉故。故正理五十四六右曰。言攝根者身
T2251_.64.0294a25: 見等三是餘三根。以邊執見。見取。邪見如
T2251_.64.0294a26: 其次第隨有身見。戒禁取。疑三勝根而得
T2251_.64.0294a27: 轉故。説此三種攝彼三根已上今云説三
T2251_.64.0294a28: 攝彼三根。於本惑六説能所攝。而光記約
T2251_.64.0294a29: 本末不順文也。又云七左後三必隨前三轉
T2251_.64.0294a30: 故擧本攝末。是於六根本中論勝劣本末
T2251_.64.0294b01: 三左佛於餘處至説順上分　長含八二右集衆
T2251_.64.0294b02: 經及陰持入經出。又論説者。集異門足十二
T2251_.64.0294b03: 十四左發智三初左婆沙四十九五左識身足一
T2251_.64.0294b04: 六左成實十二三右舍利弗毘曇十五二十
一右
T2251_.64.0294b05: 論曰縛有三縛　雜含三十二四左増一九九右
T2251_.64.0294b06: 竝説三縛。正理五十四九左曰。以能繋縛故
T2251_.64.0294b07: 立縛名。即是能遮趣雜傍本如是顯宗
作離爲正也		染義。
T2251_.64.0294b08: 結縛二相雖無差別。而依本母傍寶疏不爲
本經誤也
T2251_.64.0294b09: 説縛有三。一者貪縛。二者瞋縛。三者癡縛。
T2251_.64.0294b10: 由如是理品類足一五右曰。縛云何。謂諸結
T2251_.64.0294b11: 亦名縛。復有三縛。謂貪。瞋。癡縛。甘露上
T2251_.64.0294b12: 二十
五右		説爲三結
T2251_.64.0294b13: 何縁唯説至作此定説釋下三字。明但説三
T2251_.64.0294b14: 由此有二因。一約二隨増具缺。謂於苦･樂･
T2251_.64.0294b15: 捨如次貪･瞋･癡二種隨増。若異此者唯所
T2251_.64.0294b16: 縁隨増。雖於下且擧捨通妨影顯餘面光記
於捨
T2251_.64.0294b17: 約二隨
増非也		第二約自相續下約自他辨定不定
T2251_.64.0294b18: 　正理有四説。彼第四説同此倶舍。彼已分
T2251_.64.0294b19: 明簡釋。光記違彼非也。又婆沙四十七五右
T2251_.64.0294b20: 三不善根廢立中第十四復次云。此於三受
T2251_.64.0294b21: 多隨増。故立三不善根。餘法不爾。百十二
T2251_.64.0294b22: 九右亦云。此三種多於三受隨増隨逐。是故
T2251_.64.0294b23: 獨立爲不善根。准以應知
T2251_.64.0294b24: 四右論曰至非根本故　文分爲二。初將釋
T2251_.64.0294b25: 隨煩惱明所隨根本煩惱。當頌此字。雖當
T2251_.64.0294b26: 然非正明。爲令知所隨。後復有下正明隨
T2251_.64.0294b27: 惑。雖本得隨惑名非正明彼。只兼示亦
T2251_.64.0294b28: 名隨惑。以顯隨此名隨心隨惑根本煩惱
T2251_.64.0294b29: 起即名今所明隨煩惱。光記釋得論旨。寶疏
T2251_.64.0294b30: 殊異光總牒長行云釋頌文。意在頌此餘
T2251_.64.0294c01: 言爲相違釋。若爾非論意。隨眠隨煩惱二門
T2251_.64.0294c02: 各別故是一頌前結前生後分明。何亦此頌文
T2251_.64.0294c03: 可雜本惑是二舊論二十五
(十三右)		頌曰。餘染汚心
T2251_.64.0294c04: 法説名爲行蘊。於煩惱小分説彼。非煩惱。
T2251_.64.0294c05: 彼頌唯約餘小惑遮根本故。又寶疏意。光
T2251_.64.0294c06: 記意ニテ云釋頌文。非相違釋者無妨。又解。
T2251_.64.0294c07: 此論頌文唯明小惑隨煩惱。如舊論頌。今亦
T2251_.64.0294c08: 唯此之餘依主釋。此目近辭。此於前段隨眠
T2251_.64.0294c09: 於長行爲兼顯示本惑亦從義名隨煩惱
T2251_.64.0294c10: 頌外明此。如下次左纒中頌外根本亦名纒。
T2251_.64.0294c11: 由是品類足一五左曰。隨煩惱云何。謂諸隨
T2251_.64.0294c12: 眠亦名隨煩惱。有隨煩惱不名隨眠。謂除
T2251_.64.0294c13: 隨眠諸餘染汚行蘊心所。復有下正釋頌文。
T2251_.64.0294c14: 爲異前云復。前持業釋。後從聲依主釋。兩
T2251_.64.0294c15: 解中後解爲正。光記云將釋隨惑先解本
T2251_.64.0294c16: 惑者末可也。寶疏總云釋頌文非也。正理
T2251_.64.0294c17: 論五十四十二左曰。論曰。能爲擾亂故名煩
T2251_.64.0294c18: 惱此釋
所隨		隨諸煩惱轉得隨煩惱名此唯釋
頌。當
T2251_.64.0294c19: 論復有
下		有古師言。若法不具滿煩惱相名隨
T2251_.64.0294c20: 煩惱。如月不滿得隨月名。然諸隨眠名爲
T2251_.64.0294c21: 煩惱。即此亦得隨煩惱名。以是圓滿煩惱
T2251_.64.0294c22: 品故。由此故説即諸煩惱有結縛。隨眠。隨
T2251_.64.0294c23: 煩惱。纒義。所餘染汚心所行蘊。隨煩惱起
T2251_.64.0294c24: 隨惱心故得隨煩惱名。不得名煩惱。以
T2251_.64.0294c25: 闕圓滿煩惱相故已上顯宗二十七
(十三左)全同		○故我於
T2251_.64.0294c26: 此明見頌中有如是義。謂此煩惱亦名隨
T2251_.64.0294c27: 煩惱。及此之餘染心所行蘊。此之餘者顯相
T2251_.64.0294c28: 屬義。意顯若是此所起方可建立隨煩惱
T2251_.64.0294c29: 名已上顯宗
無之		前古師如今論。所簡示本惑。後
T2251_.64.0294c30: 衆賢案義。頌中存本隨二惑。此言兩讀。謂此
T2251_.64.0295a01: 及此之餘。詳曰。是鑿説。其相如前辨
T2251_.64.0295a02: 四左廣列彼相如雜事中　法蘊足八雜事品
T2251_.64.0295a03: 四左曰。一時薄伽梵在室羅筏住逝多林給
T2251_.64.0295a04: 孤獨園。爾時世尊告苾芻衆。汝等若能永斷
T2251_.64.0295a05: 一法。我保汝等。定得不還。一法傍三毒謂貪。
T2251_.64.0295a06: 若永斷者。我能保彼。定得不還如是。瞋。
T2251_.64.0295a07: 癡傍下小煩惱八倶舍四
(七右)十中無害恨		忿。恨。覆。惱。嫉。慳。誑。諂
T2251_.64.0295a08: 傍大不
善地二		無漸。無愧傍下
七慢		慢。過慢。慢過慢。我慢。
T2251_.64.0295a09: 増上慢。卑慢。邪慢。憍。放逸。傲。憤發傍已下九
皆貪種類
T2251_.64.0295a10: 矯妄。詭詐。現相。激磨。以利求利。惡欲。大欲。
T2251_.64.0295a11: 顯欲。不喜足。不恭敬。起惡言。樂惡友。不忍
T2251_.64.0295a12: 耽嗜。遍耽嗜。染貪。非法貪。惡貪。有身見。有
T2251_.64.0295a13: 見。無有見傍下七種五蓋倶
舍二十一(八左)		貪欲。瞋恚。惛沈。睡
T2251_.64.0295a14: 眠。掉擧。惡作。疑。瞢憒。不樂。嚬申。欠呿。食不
T2251_.64.0295a15: 調性。心昧劣性。種種想。不作意。麁重。觝突。
T2251_.64.0295a16: 饕餮。不和軟性。不調柔性。不順同類傍下八種
尋種類不
T2251_.64.0295a17: 定
感		欲尋。恚尋。害尋。親里尋。國土尋。不死尋。
T2251_.64.0295a18: 陵懱尋。假族尋。愁。歎傍此二
受也		苦。憂。擾惱如是
T2251_.64.0295a19: 牒經而一一釋傍至十八
右卷尾		彼七十九種。三毒。
T2251_.64.0295a20: 小煩惱。七慢。五蓋。大不善地。不定尋及苦憂
T2251_.64.0295a21: 受等種種雜説。故名雜事。彼中除六本惑及
T2251_.64.0295a22: 苦受等。其餘隨應是隨煩惱。非謂彼皆爲
T2251_.64.0295a23: 隨煩惱。故顯宗二十七十三左曰。隨煩惱名爲
T2251_.64.0295a24: 目幾法。經種種説故有衆多。謂憤發。不忍
T2251_.64.0295a25: 及起惡言類。如世尊告婆羅門言。有二十
T2251_.64.0295a26: 一諸隨煩惱能惱亂心乃至廣説。今按諸心
T2251_.64.0295a27: 所中。除受想思三蘊及大善地。大地法等傍
T2251_.64.0295a28: 悔眠善無記邊竝本惑。其餘一切染汚皆是隨
T2251_.64.0295a29: 煩惱。以染汚惑分爲本隨二故
T2251_.64.0295a30: 後當略論至纒相云何　此下第五明纒。
T2251_.64.0295b01: 於中有三。一正明纒。二明六垢。三纒垢
T2251_.64.0295b02: 諸門分別光寶分
科非也		初纒中此生後段。於中初
T2251_.64.0295b03: 二句總生後。下二句別興下。光記上二句
T2251_.64.0295b04: 屬前段非也。寶疏入後段爲正。此中後字。
T2251_.64.0295b05: 光所見作復。云復次故。明本及正理。顯宗。
T2251_.64.0295b06: 寶疏竝皆如今。然作復爲勝。以所明非後
T2251_.64.0295b07: 段故。舊論十五十三右曰。此中倒起煩惱垢所
T2251_.64.0295b08: 攝。我今當説
T2251_.64.0295b09: 四左頌曰至及惛沈掉擧　初二大不善地。及
T2251_.64.0295b10: 言通此。次二小煩惱地法中二。次二不定地。
T2251_.64.0295b11: 後二大煩惱地。爲顯此地法別致幷及言。
T2251_.64.0295b12: 不安上者。大不善地從來唯二故
T2251_.64.0295b13: 四左論曰至纒爲縁故　長行爲二。先示頌外
T2251_.64.0295b14: 本惑亦得纒名。經者雜含三十五十右曰。尸婆
T2251_.64.0295b15: 有五因五縁生心法憂苦。何等爲五。謂因
T2251_.64.0295b16: 貪欲纒縁貪欲纒生心法憂苦。因瞋恚。睡
T2251_.64.0295b17: 眠。掉悔。疑。縁瞋恚。睡眠。掉悔。疑生彼心法
T2251_.64.0295b18: 憂苦。同三十三十右亦説如是。由是理舍利
T2251_.64.0295b19: 弗毘曇二十一十八右貪。瞋。痴説名爲三纒｣
T2251_.64.0295b20: 四左然品類足至更加忿覆　釋初一頌有
T2251_.64.0295b21: 二。初擧數示名顯兩説異。後無慚下云法
T2251_.64.0295b22: 體。於前小煩惱中讓出體於此。故纒垢倶
T2251_.64.0295b23: 出未説體。品類一五左法勝六卷三七右四卷
T2251_.64.0295b24: 二八左又大乘瑜伽八十九七右對法七初右等
T2251_.64.0295b25: 竝説八纒。婆沙四十七十六右五十七右入論
T2251_.64.0295b26: 上十五右雜心四十八右甘露味論上二十
四左		竝説
T2251_.64.0295b27: 十纒。其列次諸論皆不同。又立名有異。舊
T2251_.64.0295b28: 論十五十三右名倒起。法勝論三七右云。此等
T2251_.64.0295b29: 八法彼中生故名起煩惱。亦名爲纒。四卷本
T2251_.64.0295b30: 二八左云。此八事説上煩惱。諸使是煩惱。於
T2251_.64.0295c01: 中此上從中起。雜心四十八右名上煩惱纒
T2251_.64.0295c02: 是非經説。故正理五十四十四右曰。然諸論者
T2251_.64.0295c03: 離諸隨眠。就勝説纒或八或十。問。何故或
T2251_.64.0295c04: 八或十。解云。障諸善品約強立纒。忿覆輕
T2251_.64.0295c05: 於餘八故唯八。又雖對八是輕。而望六垢
T2251_.64.0295c06: 亦重。故於小煩惱中分輕重。重四同入纒。
T2251_.64.0295c07: 輕六立爲垢。是故説十纒
T2251_.64.0295c08: 五右是貪等流　等是相似義。流是流出。隨惑
T2251_.64.0295c09: 行相相似本惑流出。故名等流。然惠暉云。
T2251_.64.0295c10: 等流者隨惑有力與根本煩惱齊等流即流
T2251_.64.0295c11: 類。或等即是引。從根本煩惱引生也。約相
T2251_.64.0295c12: 同名等流者二釋竝非也
T2251_.64.0295c13: 五右有説覆是至如其次第　婆沙四十七十六
T2251_.64.0295c14: 右三説同。而第三評家義。彼曰。應作是説。
T2251_.64.0295c15: 是二等流。或貪名利覆藏自罪。或由無知
T2251_.64.0295c16: 覆藏罪故。由是入阿毘達磨上十五左唯擧
T2251_.64.0295c17: 倶義。又雜心四十九右唯擧初二説。意竝取
T2251_.64.0295c18: 二説自成第三義故。今論三義竝云有説
T2251_.64.0295c19: 而意顯取第三。以説所由故。前二義各是
T2251_.64.0295c20: 偏。故此中據了知有知無知對明。非根智
T2251_.64.0295c21: 愚故。諸論皆悉作知。舊論云次第ノ如已知
T2251_.64.0295c22: 未知
T2251_.64.0295c23: 五右頌曰至從諸見　入論上十四左雜心四十九
T2251_.64.0295c24: 右婆沙四十七十六左全同。又大乘佛地論第
T2251_.64.0295c25: 一同之。然對倶舍八三十右雜集第七以貪。
T2251_.64.0295c26: 瞋。痴爲三垢擧對。詳曰。彼施設各別。故於
T2251_.64.0295c27: 舍利弗毘曇二十一卷貪。瞋。痴爲三垢
T2251_.64.0295c28: 五右論曰至如理諫誨　智者所可厭法名有
T2251_.64.0295c29: 罪事。論十八十九左諸染汚法皆名有罪是
T2251_.64.0295c30: 也。法蘊足八七左曰。云何惱。謂有一類。於僧
T2251_.64.0296a01: 等中因法非法而興鬭訟。諸苾芻等爲和
T2251_.64.0296a02: 息故勸諫教誨。而固不受。此不受勸諫性。
T2251_.64.0296a03: 不受教誨性。極執性。極取性。左取性。不右取
T2251_.64.0296a04: 性。難勸捨性。拙應對性。師子執性。心蛆螫
T2251_.64.0296a05: 性。心狠戾性。總名爲惱今論作
悔誤也
T2251_.64.0296a06: 矯前已釋者　憍之誤也
T2251_.64.0296a07: 諂是諸見至諸是等流　此中有正釋引證結
T2251_.64.0296a08: 成。證經言如言。正理四十十九右云。故契經
T2251_.64.0296a09: 言。實曲者何。謂諸惡見光十五
左引		今舊論十五
十五左
T2251_.64.0296a10: 云。如偈曰。何法名邪曲。謂邪見等見。準彼
T2251_.64.0296a11: 今論取要
T2251_.64.0296a12: 五左此垢及纒至自在故唯修　下三纒垢諸
T2251_.64.0296a13: 門分別有三。一三斷門。二三性分別。三三界
T2251_.64.0296a14: 繋。此即初也。然光･寶竝爲大段。而於此分
T2251_.64.0296a15: 五科。混大小科非也
T2251_.64.0296a16: 六右唯與修斷至名自在起　別釋自在起
T2251_.64.0296a17: 通妨。難云。此忿等與無明相應。何唯自力
T2251_.64.0296a18: 起。通云於無明有二。一自力起。二他力起。
T2251_.64.0296a19: 彼修斷痴他力起。還由此忿等方得轉故。
T2251_.64.0296a20: 故唯與彼他力無明相應。故名自在。婆沙
T2251_.64.0296a21: 三十八九左云。修斷無明雖有不與隨眠
T2251_.64.0296a22: 相應起者。而非自力起。是忿等力所起故
T2251_.64.0296a23: 不名不共
T2251_.64.0296a24: 六左已辨隨眠至六識地起　下大文第二諸
T2251_.64.0296a25: 門分別於中有二。一六識相應。二五受相
T2251_.64.0296a26: 應。準此結前文。光･寶分文其非顯然
T2251_.64.0296a27: 九右論曰佛於至五疑蓋　出雜含二十六二十
六右
T2251_.64.0296a28: 二十七十六左十八五左二十七十六左二十四
T2251_.64.0296a29: 三左二十九三右中含二十四二十一左是皆言睡眠
T2251_.64.0296a30: 蓋不言惛眠。然契經意合二體以爲一蓋。
T2251_.64.0296b01: 由是雜含二十七二右説五蓋之十曰頭舍利
弗毘曇
T2251_.64.0296b02: 二十一(二十一
右)同雜含也		有睡有眠彼睡彼眠即是蓋。有
T2251_.64.0296b03: 掉有悔彼掉彼悔即是蓋。於餘三蓋。言有
T2251_.64.0296b04: 外貪欲有内貪欲。有瞋恚有瞋恚相頭論四
(四左)
T2251_.64.0296b05: 引此經云瞋及瞋因縁名瞋
恚蓋。相應倶有法以爲因縁		疑善法疑不善法
T2251_.64.0296b06: 而不言有欲有貪有瞋有恚。定知是二物。
T2251_.64.0296b07: 又舊婆沙三十八七左曰。問曰。何故欲愛蓋。
T2251_.64.0296b08: 恚蓋疑蓋一體立蓋。睡眠。掉悔二體立蓋。
T2251_.64.0296b09: 凡舊譯家惛沈名爲睡。彼雜心四十八右法勝
T2251_.64.0296b10: 二本説。甘露上二十
四左		説諸纒中眠外立睡。即
T2251_.64.0296b11: 今惛沈。惛沈是懵昧之相。極同睡之相。其立
T2251_.64.0296b12: 名爲睡可知矣。然舊倶舍三五左説惛爲無
T2251_.64.0296b13: 安。十五十三左説纒及十八右説蓋中。竝説惛
T2251_.64.0296b14: 沈爲疲弱。而睡眠但爲睡言睡弱蓋次第
異也		差
T2251_.64.0296b15: 別可知。又増一二十四二右云。睡眠蓋。調戲
T2251_.64.0296b16: 蓋又五(七右)調戯
睡眠反列之		長含十二十右淸淨經八十五
T2251_.64.0296b17: 左衆集經九四右十上經竝如是。按調是掉擧
T2251_.64.0296b18: 義。令心不靜傍論四
(五左)		名爲掉擧　莊子齊物
T2251_.64.0296b19: 論云。而獨不見之調調之刁刁傍風欲止
而激動貌		乎。
T2251_.64.0296b20: 註樹上枝葉搖動之形。戲是傷悲傍字彙義。同
T2251_.64.0296b21: 追悔相。故是亦二物。甘露味論上二十
五右		説十
T2251_.64.0296b22: 纒中云。三睡。四眠。五調。六戲。云何睡。心沈
T2251_.64.0296b23: 心重身重一切結相應。云何眠。心合臥出不
T2251_.64.0296b24: 自在眠。欲界繋意識相應。云何調。心不善不
T2251_.64.0296b25: 息傍靜丨與一切結使相應。云何戲。作善不
T2251_.64.0296b26: 善後悔。與憂根相應。又成實十一十三左隨
T2251_.64.0296b27: 煩惱品云。心重欲眠爲睡。心攝離覺名眠。
T2251_.64.0296b28: 由如是義相同於一文亦互用。謂長含第
T2251_.64.0296b29: 十二左云掉戲蓋。掉。調同故。成實論十二二右
T2251_.64.0296b30: 標掉悔釋云掉戲。悔。戲義相似故。然稽古
T2251_.64.0296c01: 下十五右長含。掉悔爲調戲。異部所誦本。不
T2251_.64.0296c02: 必會者。臆度謀衆教焉
T2251_.64.0296c03: 九右以契經説至不善聚故　雜含二十七十八
T2251_.64.0296c04: 右云。純一不善聚者。謂五蓋故。又二十四三左
T2251_.64.0296c05: 増一二十四二右出而無純一言
T2251_.64.0296c06: 九右由此經中作如是説者　自下別釋三事
T2251_.64.0296c07: 有二。初約惛眠。後約掉悔。初中亦有二。初
T2251_.64.0296c08: 食非食二事擧經説。後如是二事下論家釋
T2251_.64.0296c09: 用同之辭。下亦傚之。此二句將擧經之辭｣
T2251_.64.0296c10: 惛眠雖二至謂光明想　雜含二十七五右曰。如
T2251_.64.0296c11: 是五蓋依食而立。非不食。貪欲蓋以何爲
T2251_.64.0296c12: 食。謂觸相。於彼不正思惟貪欲能令増。何等
T2251_.64.0296c13: 爲瞋恚蓋食。謂障礙相。於彼不正思惟瞋恚
T2251_.64.0296c14: 蓋能令増。何等爲睡眠蓋食。有五法。何等
T2251_.64.0296c15: 爲五。微弱。不樂。欠呿。多食。懈怠。於彼不正
T2251_.64.0296c16: 思惟睡眠蓋能令増。何等爲掉悔蓋食。有四
T2251_.64.0296c17: 法。何等爲四。謂親屬覺。人衆覺。天覺。本所
T2251_.64.0296c18: 經未樂草
誤也		覺。自憶念他人令憶念而生覺。於
T2251_.64.0296c19: 彼起不正思惟掉悔令増。何等爲疑蓋食。
T2251_.64.0296c20: 有三世。何等爲三。於過去猶預。現在未來
T2251_.64.0296c21: 亦猶預。於彼起不正思惟疑蓋能令増。何
T2251_.64.0296c22: 等爲貪欲蓋不食。謂不淨觀。何等爲瞋恚蓋
T2251_.64.0296c23: 不食。彼慈心思惟。何等爲睡眠蓋不食。彼明
T2251_.64.0296c24: 照傍稽古作
正非也		思惟。何等爲掉悔蓋不食。彼寂止
T2251_.64.0296c25: 思惟。何等爲疑蓋不食。彼縁起法思惟已上
T2251_.64.0296c26: 論文擧二食治用同。顯餘三食治用別故各
T2251_.64.0296c27: 一。故今廣示經文。惛眠等二句雖正不同
T2251_.64.0296c28: 現經。而是經文。在作如是説下故。故舊論
T2251_.64.0296c29: 十五(十
八左)		云。經中説。睡弱一食一非食。何法睡
T2251_.64.0296c30: 弱蓋食。法蘊足八十四右隨惑中有此五法
T2251_.64.0297a01: 云云何瞢憒。謂身重性。心重性。身無堪任性。
T2251_.64.0297a02: 心無堪任性。身瞢憒性。心瞢憒性應音二十(十
八右)云。𧄼
T2251_.64.0297a03: 瞢。上徒登切。下亡登切。韻集云丨丨
失臥極也。琳音七十(十九右)全同		云何不樂。謂
T2251_.64.0297a04: 有一類。得好親教軌範類及隨一尊重可
T2251_.64.0297a05: 信。而不喜不愛不樂悵望慘慼。云何嚬申。欠
T2251_.64.0297a06: 呿。謂身低擧手足捲舒名曰嚬申。鼻面開蹙
T2251_.64.0297a07: 脣口喎張名曰欠呿。云何食不調性。謂以不
T2251_.64.0297a08: 食或食過量或食匪宜而生苦受。云何心昧
T2251_.64.0297a09: 劣性。謂心惛昧劣弱踡跼。正理十一八右云。𧄼
T2251_.64.0297a10: 瞢不樂等所生心重性説爲惛沈。由五爲因
T2251_.64.0297a11: 惛眠蓋得増益。光明想者。經云明照思惟。
T2251_.64.0297a12: 是則毘鉢舍那慧思惟想。若依大乘。伽十一
T2251_.64.0297a13: 六左此蓋非食謂有光明相傍不作
想也		及行相如
T2251_.64.0297a14: 理作意多所修習以爲非食。光明有三種。
T2251_.64.0297a15: 一治暗光明復有
三種		二法光明。三依身光明。
T2251_.64.0297a16: 乃至法光明能治三種黒闇。乃至又證觀察能
T2251_.64.0297a17: 治惛沈睡眠黒闇。以能顯了法性故
T2251_.64.0297a18: 九左掉悔雖二至謂奢摩他　此初二句亦是
T2251_.64.0297a19: 經文。故舊論云。亦説同一食同一非食。法蘊
T2251_.64.0297a20: 足八十六右曰。云何親里尋。謂於親里欲令
T2251_.64.0297a21: 安樂成就一切無惱害法。王臣愛重。國人敬
T2251_.64.0297a22: 慕。縁此等故尋求。云何國土尋。謂於所愛
T2251_.64.0297a23: 國土人衆欲令安樂乃至　縁此等故尋求。
T2251_.64.0297a24: 云何不死尋。謂有一類作是思惟。我於佛
T2251_.64.0297a25: 教所説勝定且未修習。待過六年乃至過
T2251_.64.0297a26: 此時已然後習定。如是思惟於自身命
T2251_.64.0297a27: 不了危脆。起心尋求已上第四無之。奢摩他
T2251_.64.0297a28: 經云寂止。梵漢異耳。光十六七二釋竝未可
T2251_.64.0297a29: 也。今謂前示用顯體。故婆沙云毘鉢舍那。
T2251_.64.0297a30: 此擧體
T2251_.64.0297b01: 九左唯此於五至建立爲蓋　四十八十一右有
T2251_.64.0297b02: 十六説中。第十復次約障戒慧定三蘊。今
T2251_.64.0297b03: 以義爲五蘊。其義終不參。非各配故。成實
T2251_.64.0297b04: 十二二左亦叙此義。所障次第爲戒定慧。能
T2251_.64.0297b05: 障逆次掉悔。睡眠。從能障列從所障次竝
T2251_.64.0297b06: 不相違。然毘婆沙依五蓋經。豈以散説壞
T2251_.64.0297b07: 本次爲
T2251_.64.0297b08: 十右依如是理至怖畏掉悔　此經部師義亦
T2251_.64.0297b09: 約五蘊。而唯所障定慧次第異耳。正理論五
T2251_.64.0297b10: 十五七右反破此義云。若爾掉悔蓋應惛眠
T2251_.64.0297b11: 前説。順戒定慧蘊次第而説故。不爾。此中
T2251_.64.0297b12: 壞次第傍所治
定慧丨		者世尊意欲顯別義故。謂契
T2251_.64.0297b13: 經中。佛依正理説惛眠蓋毘鉢舍那能治
T2251_.64.0297b14: 非止。説掉悔蓋唯奢摩他能治非觀。此依
T2251_.64.0297b15: 伏斷説觀止門別治惛眠掉悔二蓋。若依
T2251_.64.0297b16: 永斷此觀止門對治一切。用無差別。爲顯
T2251_.64.0297b17: 此理故壞次第。豈不契經作如是説。修等
T2251_.64.0297b18: 持者怖畏惛眠。修擇法者怖畏掉悔。由此
T2251_.64.0297b19: 證知。惛眠障定掉悔障慧。其理必然。理必
T2251_.64.0297b20: 不然。互相順故。惛沈順定。順上分中傍正理
五十四
T2251_.64.0297b21: (八右)云即由此理順上分中不説惛
沈順等持故。又此論四(六左)云云		　因言已辨。
T2251_.64.0297b22: 掉擧順慧。以性捷利似擇法。故非順
T2251_.64.0297b23: 彼法可言障彼。又若惛眠能障定者。則
T2251_.64.0297b24: 應許定イヽ能治惛眠。不應契經作如是
T2251_.64.0297b25: 説説惛眠對治謂光明相。掉擧障慧爲難亦
T2251_.64.0297b26: 然。故彼所言唯陳自執。然契經中説修等
T2251_.64.0297b27: 持者怖畏惛眠。修擇法者怖畏掉悔。此言
T2251_.64.0297b28: 別意。謂惛眠蓋相順等持欲修等持惛眠
T2251_.64.0297b29: 易起。故修定者怖畏惛眠。非謂惛眠近能
T2251_.64.0297b30: 障定。怖畏掉悔準此應知。若謂契經作
T2251_.64.0297c01: 如是説。心昧劣位修定非時。心輕躁位修
T2251_.64.0297c02: 慧非時。故知惛眠近能障定。掉悔障慧理
T2251_.64.0297c03: 必應然。理亦不爾。就近説故。謂此經意正
T2251_.64.0297c04: 説惛眠於法相中不能簡釋。是故擇法爲
T2251_.64.0297c05: 彼近治。惛眠亦能近障擇法。故昧劣位修定
T2251_.64.0297c06: 非時。定非惛眠近對治故。掉悔於慧准此
T2251_.64.0297c07: 應知。若謂經説彼現起位修此非時。故知
T2251_.64.0297c08: 准彼但此障。則不説者障義既無便應
T2251_.64.0297c09: 非蓋。非不障勝法而蓋義可成。由此應
T2251_.64.0297c10: 知。倶爲倶障倶爲倶治其理必然。但於此
T2251_.64.0297c11: 中説近障治故作如是差別而説。詳曰。正
T2251_.64.0297c12: 理判訣會理順經。契經正説蓋能治言惛
T2251_.64.0297c13: 眠非食光明想。掉悔非食奢摩他。豈得異求。
T2251_.64.0297c14: 又能所治能所順等非必是等次第。何以所
T2251_.64.0297c15: 障不次第可責此。如彼曲。穢。濁三業傍論
十五
T2251_.64.0297c16: 終如次依諂。瞋。貪生。彼既所依皆不次。又
T2251_.64.0297c17: 如傍次上
三左		貪。瞋。痴三縛順樂。苦。捨三受。故
T2251_.64.0297c18: 佛別説此。然所順三受不次第。又雜含二十
T2251_.64.0297c19: 六二右出五根體中云。精進根者是四正斷。
T2251_.64.0297c20: 念根者是四念處。於菩提分四念處四正斷
T2251_.64.0297c21: 次第。又大乘諸論皆亦如是。謂瑜伽十一
T2251_.64.0297c22: 七右惛眠蓋非食謂光明相。掉悔蓋非食謂奢
T2251_.64.0297c23: 摩他。又七十七十四右云。掉擧。惡作是奢摩他
T2251_.64.0297c24: 障。惛。沈睡眠。疑是毘鉢舍那障。對法七初左
T2251_.64.0297c25: 説纒中云。修止時惛沈。睡眠爲障。修擧時
T2251_.64.0297c26: 掉擧。惡作爲障。又三左説五蓋亦復如是。
T2251_.64.0297c27: 然彼對法一十七左隨惑出體中云。惛沈障毘
T2251_.64.0297c28: 鉢舍那。掉擧障奢摩他。基唯識疏五本五十右
T2251_.64.0297c29: 會意云。對法論第一卷中説彼行相相翻障。故
T2251_.64.0297c30: 惛沈障惠。瑜伽十一及七
十七等		説彼行相相順障
T2251_.64.0298a01: 説惛沈障定。掉擧亦爾。翻此應知。然無一
T2251_.64.0298a02: 文行相相翻相順。説惛掉二法麁相通障定
T2251_.64.0298a03: 之與惠以通障定慧相顯簡惛掉二。然約
T2251_.64.0298a04: 其體細得通障。今説行相相順相翻二倶麁
T2251_.64.0298a05: 障。彼傍惛掉即不爾已上此基和會依正理論｣
T2251_.64.0298a06: 十右有餘別説至唯有此五　定慧次第順論
T2251_.64.0298a07: 主意。蓋爲此擧。正理五十五
(八左)		破云。乍可枉
T2251_.64.0298a08: 謗當聖慈尊。以傍下十六
字註意		聖慈尊猶一生隔未
T2251_.64.0298a09: 證無等大我智故。寧可枉謗現能寂尊。彼
T2251_.64.0298a10: 説何縁名枉謗佛。以彼所説前後相違及與
T2251_.64.0298a11: 契經理相違故。如何彼説前後相違謂若貪
T2251_.64.0298a12: 欲。瞋恚二蓋現起能障將入定心。障既現前
T2251_.64.0298a13: 何能入定。若別修治伏已入者。則不應言
T2251_.64.0298a14: 正入定位於止及觀不能正習。又彼正入
T2251_.64.0298a15: 定言爲聞思所成爲修所成定。若言我説
T2251_.64.0298a16: 聞思所成名正入定。則不應説後出定位
T2251_.64.0298a17: 思擇法時。聞思所成有分別故。即思擇法
T2251_.64.0298a18: 何待出時。若言我説修所成定名正入定
T2251_.64.0298a19: 理亦不然。修所成心正現前位惛眠。掉悔
T2251_.64.0298a20: 何容現前。若不現前寧障止觀。如何彼
T2251_.64.0298a21: 説經理相違。謂彼所言惛眠。掉悔如其次
T2251_.64.0298a22: 第障奢摩他。毘鉢舍那違前教理。故彼
T2251_.64.0298a23: 所説唯立五因無有功能證蓋唯五。由此
T2251_.64.0298a24: 前説理善可依。此徴詰最盡
T2251_.64.0298a25: 十右今應思擇至斷由何因　此謂必遍知所
T2251_.64.0298a26: 縁故方惑斷。故致此問也。此中有三。一標
T2251_.64.0298a27: 二類惑。二正知斷不齊難。三問斷因。第二難
T2251_.64.0298a28: 中有二。初以斷難知缺。後以知難斷缺。舊
T2251_.64.0298b01: 論此難前却。頌疏曰。解云他界遍行者九上
T2251_.64.0298b02: 縁惑也。此遍行所縁者上界苦集是也。及見
T2251_.64.0298b03: 滅道斷有漏縁諸惑者。謂滅道下貪瞋慢是
T2251_.64.0298b04: 也。謂貪。瞋。慢縁邪見。疑。無明起名有漏
T2251_.64.0298b05: 縁。此貪等所縁者即邪見。疑。無明也。於彼斷
T2251_.64.0298b06: 位者。若他界遍行斷位者。謂苦集智忍生時
T2251_.64.0298b07: 也。若滅道有漏縁斷位者。謂滅道智忍生時
T2251_.64.0298b08: 也。不知彼所縁者。若斷他界遍行時不知
T2251_.64.0298b09: 上界苦集也。若斷滅道有漏縁時不知彼
T2251_.64.0298b10: 邪見。疑。無明也。以滅道智忍但知滅道故。
T2251_.64.0298b11: 知彼所縁時而彼不斷者。知他界遍行所縁
T2251_.64.0298b12: 者。謂上界苦集類智也。而彼他界遍行不斷
T2251_.64.0298b13: 者。謂已斷故不斷也。知滅道下有漏縁惑所
T2251_.64.0298b14: 縁時者。謂苦集智忍也。以苦集智忍知苦
T2251_.64.0298b15: 集故。彼滅道下邪見。疑。無明體是苦集故苦
T2251_.64.0298b16: 集智忍生能知彼也。而彼邪見等不斷者謂
T2251_.64.0298b17: 未起滅道智忍故也已上　麟云。而彼邪見等不
斷者誤也。應言而
T2251_.64.0298b18: 彼貪等不
斷也		　此中四彼竝皆指所標遍行及有漏
T2251_.64.0298b19: 縁。然頌疏。有漏縁之所縁邪見等爲彼者誤
T2251_.64.0298b20: 也。光記云。而彼滅道有漏縁惑食等也不斷爲
T2251_.64.0298b21: 正。婆沙四十二十四右云。彼難意言。見滅道
T2251_.64.0298b22: 所斷有漏縁隨眠因何當斷。若言因慧見
T2251_.64.0298b23: 此苦集故得斷者其理不然。見苦集時此
T2251_.64.0298b24: 未斷故。若言因慧見彼滅道故得斷者理
T2251_.64.0298b25: 亦不然。滅道非此所縁境故。准以可知
T2251_.64.0298b26: 爲初歩示圖曰
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T2251_.64.0298c13: 光記作三解。是從麁至細竝含具義而非乖
T2251_.64.0298c14: 角三解。又但就遍行設異解不關有漏縁。
T2251_.64.0298c15: 此三解初釋總相釋文麁論。而對後二釋此
T2251_.64.0298c16: 則單下苦上苦相對論。集諦亦爾。第二釋上
T2251_.64.0298c17: 苦對縁上苦遍行。縁上集遍行二。上集對
T2251_.64.0298c18: 上苦集亦爾。是從前細也。第三釋上苦對
T2251_.64.0298c19: 上二如前。更加縁上苦集遍行。上集亦更
T2251_.64.0298c20: 加縁上集苦遍行。苦集上縁互縁上苦集
T2251_.64.0298c21: 故。如是初一對一。次一對二。後一對三。此
T2251_.64.0298c22: 三釋竝是有一理。然初釋爲勝。此中所説其
T2251_.64.0298c23: 理足故。後二釋猶有微瑕。謂類智知上苦
T2251_.64.0298c24: 時縁上集遍行全不相關預。不上苦爲所
T2251_.64.0298c25: 縁故。今以約知所縁
T2251_.64.0298c26: 十左頌曰至對治起故　此四因全依雜心四
T2251_.64.0298c27: 二十
五右		若婆沙四十二十五左尊者設摩達多立四
T2251_.64.0298c28: 因。一所縁斷。二能縁斷。此二同此。三倶縁
T2251_.64.0298c29: 斷。如見苦集所斷非遍行隨眠。四隨得對治
T2251_.64.0299a01: 故如餘隨眠。餘者見苦集自界遍行。滅道無
T2251_.64.0299a02: 漏縁及修道。又尊者世友立五因。此初遍知
T2251_.64.0299a03: 所縁中分爲二曰。一見所縁故斷。如無漏
T2251_.64.0299a04: 縁隨眠及縁自界遍行隨眠。四倶縁斷。謂如
T2251_.64.0299a05: 見苦集所斷不遍行隨眠。餘三全同此。今於
T2251_.64.0299a06: 自界縁不分遍不遍總爲初一
T2251_.64.0299a07: 十左謂見苦集斷自界縁　此論通三界説。故
T2251_.64.0299a08: 但云見苦集無欲界簡別。與正理別。彼正
T2251_.64.0299a09: 理論約欲界自界縁。色無色見苦集自界他
T2251_.64.0299a10: 界所有惑。而寶疏云此説欲界令意全同
T2251_.64.0299a11: 正理者非也。光記意有麁細二義。一約麁
T2251_.64.0299a12: 三界通説。二約細上界中八地遍行。亦各自
T2251_.64.0299a13: 知縁斷。而今以説通攝別。最得論意。故婆
T2251_.64.0299a14: 沙二十二世友説。亦但云自他而無簡別。
T2251_.64.0299a15: 雜心四云。一縁知者。見苦見集斷自界縁及
T2251_.64.0299a16: 無漏縁。又此論攝自界遍行非遍行。故總云
T2251_.64.0299a17: 自界縁。不云遍行。簡彼世友五因。彼云。一
T2251_.64.0299a18: 見所縁故斷。如無漏隨眠及縁自界遍行隨
T2251_.64.0299a19: 眠。彼以開不遍行爲倶縁斷別因有遍行
T2251_.64.0299a20: 簡別。問。諸説何縁如是不同。答。斷因有別
T2251_.64.0299a21: 通。謂對治通五部故。設摩達多見苦集自界
T2251_.64.0299a22: 遍行及滅道無漏縁攝對治。不立縁知。見
T2251_.64.0299a23: 苦集所斷非遍行通能所縁及遍知。設摩及
T2251_.64.0299a24: 世友爲作倶句別立爲能所縁斷。其無漏
T2251_.64.0299a25: 縁及自界遍行。遍知勝故世友別立爲一因。
T2251_.64.0299a26: 如此論。雜心者。見苦集自界縁及無漏縁是
T2251_.64.0299a27: 爲後二因根本。故總爲遍知。如正理論者。
T2251_.64.0299a28: 約上二界智唯是類忍類觀。故總以上二界
T2251_.64.0299a29: 一切惑屬遍知。今約所斷惑三界別三界
T2251_.64.0299b01: 齊説之。問。諸説勝劣如何。答。夫決擇性相
T2251_.64.0299b02: 有麁有細有中。麁則難通曉。細則還亂法
T2251_.64.0299b03: 相。中則不亂易曉。又有紛冗有顯著。紛冗
T2251_.64.0299b04: 則損解。顯著則増智。然如彼開倶縁斷是
T2251_.64.0299b05: 細亂法相。如遍知屬對治是麁難曉。如上
T2251_.64.0299b06: 二界總入遍知是紛冗。今此論四因居中而
T2251_.64.0299b07: 顯著。離諸疑難故。論主諸義中依雜心師
T2251_.64.0299b08: 以説此。所以者何。如前所辨。遍知是後二
T2251_.64.0299b09: 因之基本。斷此二類惑則他界縁有漏縁隨
T2251_.64.0299b10: 去。爲顯此義三界齊等。豈非顯著。於見
T2251_.64.0299b11: 惑立三因盡法相。而令義易解。是中離
T2251_.64.0299b12: 麁細失
T2251_.64.0299b13: 十一右頌曰至謂斷持遠厭　婆沙百八十一
T2251_.64.0299b14: 十三左釋斷。離。伏。背有五義。第五復次如
T2251_.64.0299b15: 次配斷。持。遠。厭四對治。又百八十一四左尊
T2251_.64.0299b16: 者世友言。對治有四種。謂斷對治。厭壞對
T2251_.64.0299b17: 治。持對治。遠分對治。色界於貪等具四對
T2251_.64.0299b18: 治。欲界有三除斷對治。無色界有二謂持
T2251_.64.0299b19: 及遠分頭正理五十六(六右)具尺異此彼唯
約見道故乎寶疏次下二十七左引		雜心十
T2251_.64.0299b20: 十四左次列同世友説。又百四十一四左標有
T2251_.64.0299b21: 多種對治列五。謂捨斷持遠厭。十七六左
T2251_.64.0299b22: 論破戒約對治亦約五。而文有四無厭
T2251_.64.0299b23: 如是於厭
次位不定。		又有五種對治。婆沙三八右曰。苦法
T2251_.64.0299b24: 智忍能爲五種對治。謂捨斷持不作不往對
T2251_.64.0299b25: 治。捨對治者。謂此能捨異生性故。斷對治
T2251_.64.0299b26: 者。謂此能斷欲界見苦所斷十隨眠故。持對
T2251_.64.0299b27: 治者。謂此能持一切後位諸聖道故。不作對
T2251_.64.0299b28: 治者。謂此能令畢竟不作五無間業故。不
T2251_.64.0299b29: 往對治者。謂此能令畢竟不往三惡趣故｣
T2251_.64.0299c01: 十一右由彼能持此斷得故　舊論十五二十左
T2251_.64.0299c02: 云。由此道能持前道所得滅。今擇滅得名
T2251_.64.0299c03: 爲斷得。寶疏破光記一三十
七左		五縛辨。而引正
T2251_.64.0299c04: 理爲勝
T2251_.64.0299c05: 十一左有餘師説至得更遠故　此叙雜心師
T2251_.64.0299c06: 義。彼十十四左曰。遠分對治者解脱道爲首。
T2251_.64.0299c07: 寶云。准此餘道更無異説爲正
T2251_.64.0299c08: 十一左四厭患對治至深生厭患　雜心云。壞
T2251_.64.0299c09: 對治者。於縁中作過加誤行故。謂無常苦空
T2251_.64.0299c10: 非我等如是比。此比言顯加行比觀。正理論
T2251_.64.0299c11: 五十五
(十四右)		釋第四畢云。應知多分是加行道。
T2251_.64.0299c12: 若爾何縁於最後説。阿毘達磨非求次第。
T2251_.64.0299c13: 豈不曾聞何煩徴詰。或不定故説不在前。
T2251_.64.0299c14: 謂彼非如無間道後定有解脱道。解脱道後
T2251_.64.0299c15: 方有勝進。是故不定。以加行道或有起在
T2251_.64.0299c16: 無間道前。或有生於勝進道後。非決定故。
T2251_.64.0299c17: 又不定者。謂或有一補特伽羅由一加行。乃
T2251_.64.0299c18: 至證得阿羅漢果。或二或多。是故不定。又不
T2251_.64.0299c19: 定者。無間道等如前加行亦能與後爲加
T2251_.64.0299c20: 行。故不可定言唯爾所是加行道攝。説多
T2251_.64.0299c21: 分言應知爲顯無間解脱勝進道中。縁苦
T2251_.64.0299c22: 集諦者亦厭患對治。彼正理師爲救彼次
T2251_.64.0299c23: 作多通釋。然光。寶等所纒正理解此論文。
T2251_.64.0299c24: 云約多分。據不定陰顯合論等竝非也。以
T2251_.64.0299c25: 論主不云多分故。破斥彼故。雜心約加
T2251_.64.0299c26: 行故。正理師於不定作三義。初者何在勝
T2251_.64.0299c27: 進後。若是一類四道畢。第二番與後加行。是
T2251_.64.0299c28: 則必無間之前。誰不由加行得起無間。次
T2251_.64.0299c29: 者約一二多。是亦約四道相望必無間前
T2251_.64.0300a01: 義。後者約相望不定以無間等亦名加行。
T2251_.64.0300a02: 是壞四道分別。亦復無間道等何厭患。由厭
T2251_.64.0300a03: 患而無間等起故。寶疏云。此上次第是婆沙
T2251_.64.0300a04: 本義。詳曰。婆沙處處説斷。持。遠次無異。於
T2251_.64.0300a05: 厭不定。或爲最後。或爲第二。今依一途列
T2251_.64.0300a06: 之。何可云本義
T2251_.64.0300a07: 十三右若依正理至法自相故　正理五十五
T2251_.64.0300a08: 十八右破云。彼説偏與正理相違。諸自相無
T2251_.64.0300a09: 皆非遠性。此成遠性必有自相。遠性攝故。
T2251_.64.0300a10: 如餘遠性。謂見所餘相遠性等是遠性攝自
T2251_.64.0300a11: 相非無。既許去來是遠性攝必應許彼自
T2251_.64.0300a12: 相非無。説自相無而名遠性故。彼偏與正
T2251_.64.0300a13: 理相違已上經部師去來無體如前卷六右已
T2251_.64.0300a14: 説。然此比量非爲善説。何以故。謂如東西
T2251_.64.0300a15: 彼此岸海等是相對假非有自相。則成異
T2251_.64.0300a16: 品。遠性攝因犯不定失。設不許此犯他能
T2251_.64.0300a17: 立不成。彼處遠性攝同品故。亦復此因非
T2251_.64.0300a18: 是善因明者所須。如唯量鈔傍藏俊
僧正		判決。既
T2251_.64.0300a19: 十八界有常無常。於有爲法有漏無漏。豈
T2251_.64.0300a20: 以界攝故令無爲無常。以有爲攝故令無
T2251_.64.0300a21: 漏有染汚。又作違決云。此成遠性非有
T2251_.64.0300a22: 自相。非如現故。如馬角等。又汝以性言成
T2251_.64.0300a23: 立。而此性言是類義非體性義
T2251_.64.0300a24: 十三右論曰至再斷惑義　正理五十六初右云。
T2251_.64.0300a25: 所斷諸惑由得自分無間道故便頓永斷離
T2251_.64.0300a26: 退。後時無再斷義。斷已復斷則爲唐捐。解
T2251_.64.0300a27: 云。若惑得自對治道永斷。由此惑退墮義
T2251_.64.0300a28: 必無。故云離退。此論云必無。然光記誤彼
T2251_.64.0300a29: 文釋云。若更不退必無後時再斷惑義。唯
T2251_.64.0300b01: 有退時方須再斷頌疏
依此		詳曰。聖人退墮餘
T2251_.64.0300b02: 惑令致。非此永斷惑。麟記云。今詳或退與
T2251_.64.0300b03: 不退倶無再斷。以後起者非前惑故爲正又
T2251_.64.0300b04: 解論十九
(六右)		前文曰。有餘師説。外道諸仙不能
T2251_.64.0300b05: 伏斷見所斷惑。如大分別諸業契經説。離
T2251_.64.0300b06: 欲貪諸外道。有縁欲界邪見現行。毘婆沙
T2251_.64.0300b07: 師釋彼經義。起見時暫退。如提婆達多。準
T2251_.64.0300b08: 彼光釋爲得。
T2251_.64.0300b09: 十三右所得離繋至彼勝得義　正理云。以離
T2251_.64.0300b10: 繋得ハ道所攝故。捨得道時彼亦捨得。故諸
T2251_.64.0300b11: 離繋有重得
T2251_.64.0300b12: 十三左治道起者謂解脱道　顯宗二十八十右
T2251_.64.0300b13: 云。説治生言通名二義。若據能證離繋
T2251_.64.0300b14: 目無間道。若據此正證離繋目解脱道
T2251_.64.0300b15: 正理
亦同		論舊十五(二
十二左)		曰。對治生者。此義中謂解
T2251_.64.0300b16: 脱道。正理通初重得兼正竝存。此論據正唯
T2251_.64.0300b17: 約重。故殊簡解脱。問。九十十一左云。爲遮
T2251_.64.0300b18: 彼意顯無間道能斷煩惱。隔煩惱得令不
T2251_.64.0300b19: 續故。亦能證滅引離繋得令正起故。諸解
T2251_.64.0300b20: 脱道惟名證滅。與離繋得倶現前故。而明
T2251_.64.0300b21: 滅作證皆通無間解脱。今何不爾。解云。彼
T2251_.64.0300b22: 總明滅證故爾。今據重得標別所以簡言
T2251_.64.0300b23: 解脱。然正理師令通無間。蓋混其門。問。此
T2251_.64.0300b24: 治生言爲有漏得無漏。通ヤ二。設爾何過。
T2251_.64.0300b25: 三倶有過。若唯有漏。唯是超越不通次第。
T2251_.64.0300b26: 若唯無漏。唯是次第不渉超越。若通二者。
T2251_.64.0300b27: 應増數七。何説六時。解云。應爲分別。若
T2251_.64.0300b28: 約次第是無漏得非約有漏。謂苦法忍初
T2251_.64.0300b29: 得離繋。苦法智時重持此滅。若據超越有
T2251_.64.0300c01: 漏智斷非通無漏。凡位無間初得惑滅。其
T2251_.64.0300c02: 解脱道持證其滅。此爲重得初。此已後隨
T2251_.64.0300c03: 應有餘重得。如是據人則唯有漏唯無漏
T2251_.64.0300c04: 得。若依名稱則通二種。以通二種無唯
T2251_.64.0300c05: 偏過。以治人別去増數難。然正理師通釋
T2251_.64.0300c06: 疑難。令當文唯次第證唯無漏得。更別超越
T2251_.64.0300c07: 立爲七時以加有漏。詳云。此全非理。若於
T2251_.64.0300c08: 凡位斷此品染得此斷得。更無入聖亦斷
T2251_.64.0300c09: 此品染。然約遠厭對治立第二治。於婆沙
T2251_.64.0300c10: 等曾無此。亦全非此論意。然光。寶令此
T2251_.64.0300c11: 論同正理者未可也。治生言光･寶各致解
T2251_.64.0300c12: 竝朋正理。今云不用也
T2251_.64.0300c13: 十三左練根時者謂轉根時　舊論云。練根者。
T2251_.64.0300c14: 謂修増勝根道。問。婆沙九十十二右曰。練根時
T2251_.64.0300c15: 應説有六。而練根時必得果故即四果攝。
T2251_.64.0300c16: 故説五時。何今別開。答。正理云。爲顯練根
T2251_.64.0300c17: 異斷惑得果故。得果外説練根無失
T2251_.64.0300c18: 十三左然諸離繋至唯具二時　下約位辨具
T2251_.64.0300c19: 不具有二。初約鈍根次第者。二評別所説
T2251_.64.0300c20: 顯利根超越相。初中亦二。此總釋。婆沙九十
T2251_.64.0300c21: 十一左云。此滅作證隨位差別有八十九。謂
T2251_.64.0300c22: 四法忍智四類忍智時。及九地各九無間解
T2251_.64.0300c23: 脱道時。曰法忍智忍時。唯證見所斷法滅。非
T2251_.64.0300c24: 想非非想處前八無間解脱時。唯證修所斷
T2251_.64.0300c25: 法滅。餘七十三時。通證見修所斷法滅。解
T2251_.64.0300c26: 云。據忍害智害言見修所斷法。非謂見修
T2251_.64.0300c27: 道所斷。彼總明滅證故通無間解脱。今唯
T2251_.64.0300c28: 明重故唯解脱。如前所辨。而今亦約八十
T2251_.64.0300c29: 九品位以明重得
T2251_.64.0301a01: 十三左謂欲界繋至即果得故　後別釋。於中
T2251_.64.0301a02: 有二。初約見道位。後約修道位。初見道中
T2251_.64.0301a03: 亦二。初約前七忍智。後約道類忍智。約修
T2251_.64.0301a04: 道中有三。初約一來向果位。二約不還向
T2251_.64.0301a05: 果位。三約阿羅漢向果位。此文中。亦五時者
T2251_.64.0301a06: 但例數耳。下皆如是。又除者更加別除故
T2251_.64.0301a07: 云又。文句六之一五五左又者鄭重辭。廣勻又
T2251_.64.0301a08: 猶更也。亦治生者唯例二無別。問。八十九
T2251_.64.0301a09: 道皆是漸進。何唯五時。答。雖有勝進而是
T2251_.64.0301a10: 微薄。非如五時増厚故唯説五已下別釋一段
舊論略無文。
T2251_.64.0301a11: 婆沙九十(十
二右)具
T2251_.64.0301a12: 十四右如是且就至預流等故　第二評別所
T2251_.64.0301a13: 説顯利根超越。初二句評別。後文即所由。
T2251_.64.0301a14: 此有二。初以利除練爲由。成前説是鈍。而
T2251_.64.0301a15: 顯成利根除練。後以超除預流等爲由。
T2251_.64.0301a16: 成前説是次第。而顯成超越隨應除預流
T2251_.64.0301a17: 等。此中光記二十六
右已下		意。超越文通鈍利。而破
T2251_.64.0301a18: 正理超越次以利根故除練根。光二十三
T2251_.64.0301a19: 二十一右
三十六左		亦擧正理諸文破。寶疏意二論和會。
T2251_.64.0301a20: 故二十五右
初丨		云超越雖利根非是利種。古今
T2251_.64.0301a21: 皆以光爲正。詳曰。正理論六十四
二右		明隨信行
T2251_.64.0301a22: 有七十三人。與此論二十五
十左		婆沙五十四
十左		等同。
T2251_.64.0301a23: 準知寶疏判有其理。何者大論種姓利鈍
T2251_.64.0301a24: 如隨信法行。又細分別於隨信中有次第
T2251_.64.0301a25: 有超越。何故爾者。根勝劣故令有時遲速
T2251_.64.0301a26: 位次超。若不爾者此差異何。故知利鈍相望
T2251_.64.0301a27: 不定。然光師偏被封種利鈍。強斥正理。豈
T2251_.64.0301a28: 非疎昧。猶未見超越人有練根。設於隨信
T2251_.64.0301a29: 有次第超越。而於其超越有練根文何在。
T2251_.64.0301b01: 此論亦初明鈍根次第。次明利根。於中初
T2251_.64.0301b02: 利次第。次超越故。超越有練根難信
T2251_.64.0301b03: 十四右智遍知者謂無漏智　智者是體。遍知
T2251_.64.0301b04: 是用。智周遍了知四諦境故名智遍知。知
T2251_.64.0301b05: 即遍。遍知是智竝持業釋。婆沙三十四初左
T2251_.64.0301b06: 有兩説。此論同初説。又有一師體通俗智
T2251_.64.0301b07: 而無評家。正理五十六
八左		擧兩説而云。唯無漏
T2251_.64.0301b08: 慧爲智遍知。是我宗中正意所許
T2251_.64.0301b09: 十四右斷遍知者至立因名故　婆沙三十四
T2251_.64.0301b10: 二右云問。於所縁境能遍知故立遍知名。斷
T2251_.64.0301b11: 無所縁及遍知用。何故名遍知。答。斷是智
T2251_.64.0301b12: 果故亦名遍知。如阿羅漢是解果故亦説名
T2251_.64.0301b13: 解。六十二八左問答亦同準此正理。寶疏云
無爲者。蓋無學誤也		此
T2251_.64.0301b14: 斷以遍知爲因名斷遍知。是有財釋。舊論
T2251_.64.0301b15: 十五二
十二左		云。智永斷謂無流智。滅永斷唯滅。合
T2251_.64.0301b16: 此名永斷智。於果説因故
T2251_.64.0301b17: 十四左論曰至立三遍知　此中大二。初正釋
T2251_.64.0301b18: 頌。二問答。初中有三。初釋初句總辨見六
T2251_.64.0301b19: 修三。二且三下釋次三句別明見六。三餘
T2251_.64.0301b20: 三下釋後兩句別明修三。明見六中有三。
T2251_.64.0301b21: 一問。二答。三結。答中有二。初欲界。次上界。
T2251_.64.0301b22: 初欲界中有二。一正釋。二結。正釋中亦二。
T2251_.64.0301b23: 初釋第一遍知。先示立位。後重釋示其名。
T2251_.64.0301b24: 二明次二遍知亦有立位示名二科。明上
T2251_.64.0301b25: 界三中有三。初總例顯。次謂色下示立位。
T2251_.64.0301b26: 後是見下示名結數　明修三中有問答結
T2251_.64.0301b27: 三。答中亦有三。三界別故。初欲界中有三。
T2251_.64.0301b28: 一示立位。二應知下示其名。三并前下通
T2251_.64.0301b29: 妨。次色界中有立位示名二科。後無色中亦
T2251_.64.0301c01: 有三。一示立位。二示其名。三通妨。此即初
T2251_.64.0301c02: 釋初句也
T2251_.64.0301c03: 十四左謂欲界繋至立一遍知　麟云。由此二
T2251_.64.0301c04: 諦有遍行惑互相縁縛。要傍次下論
十七右		滅雙因
T2251_.64.0301c05: 方得遍知故共立一。滅道二諦。他部之因。
T2251_.64.0301c06: 先已滅故。但知當諦各立遍知。上界亦爾｣
T2251_.64.0301c07: 十四左是見苦集至所斷法斷　此中法斷者。
T2251_.64.0301c08: 所斷煩惱名爲法。所證擇滅爲斷。舊論十五
二十
T2251_.64.0301c09: 三
右		曰所滅惑滅離。惑言當此法字。亦此論下
T2251_.64.0301c10: 十六左
三行		云永斷三界法。彼定所斷。此何不爾。
T2251_.64.0301c11: 然圓暉二十一
二十三右		云法斷者擇滅名也者非也｣
T2251_.64.0301c12: 十五右并前立故　難云。斷盡欲界修斷諸惑
T2251_.64.0301c13: 立一遍知。應名欲貪盡。其五下結身見。戒
T2251_.64.0301c14: 禁。疑三見道已斷。何名五下分結盡。今通
T2251_.64.0301c15: 此妨云。以爾時越界得果トヲ總下論
十八左		集遍
T2251_.64.0301c16: 知。并前三界見所斷無爲立遍知故。問。若
T2251_.64.0301c17: 爾見惑猶有餘。何唯三。答。攝門根故擧三
T2251_.64.0301c18: 攝餘。問。欲修惑亦有癡慢。何唯約貪瞋名
T2251_.64.0301c19: 五下結盡。答。若不盡欲諸惑不得名五下
T2251_.64.0301c20: 結盡。已得五下結盡名。斷餘惑理在絶言
T2251_.64.0301c21: 此中寶疏爲盡理。
光但釋文耳
T2251_.64.0301c22: 十五右色界所繋至愛盡遍知　婆沙六十二
T2251_.64.0301c23: 十二左一説唯第四定修惑下下品結盡。一説
T2251_.64.0301c24: 唯第四定一切修惑盡。評家色界一切修所
T2251_.64.0301c25: 斷結盡爲色愛盡。今同評家。色界一切修惑
T2251_.64.0301c26: 名色愛。如五鈍五利名愛見
T2251_.64.0301c27: 十五右此亦并前合立一故　難云。盡無色修
T2251_.64.0301c28: 惑立一遍知。應如色界名無色愛盡。通
T2251_.64.0301c29: 云。約盡處立雖云無色修道。然此越界得
T2251_.64.0302a01: 果總幷前三界見道。及欲色界修道無爲立
T2251_.64.0302a02: 此。故名一切結盡。此與上五下結盡但二
T2251_.64.0302a03: 總集前遍知。其所以者如下論十八左説
T2251_.64.0302a04: 十五左論曰至修道果故　此論六對全依雜
T2251_.64.0302a05: 心四二十
六左		光記三十
一左		擧婆沙六十三三右兩説。
T2251_.64.0302a06: 辨六七正不總致四解。而自評第四爲勝。
T2251_.64.0302a07: 寶疏意同光第四解。據次第人説六。據超
T2251_.64.0302a08: 越人説七。竝不相違。而廣破斥光記初三
T2251_.64.0302a09: 解。其能破甚有理致。今詳於忍有六七異。
T2251_.64.0302a10: 而於智唯三無異説。若據忍七義。其五下
T2251_.64.0302a11: 分結盡遍知通忍及智果。以忍爲七智爲
T2251_.64.0302a12: 三故。若爾五下分中。三忍所害故爲忍果。
T2251_.64.0302a13: 二智所害故爲智果。若依超越爲七者。何
T2251_.64.0302a14: 不言智果二。然於智無異説。定知依所害
T2251_.64.0302a15: 別不據超越也。問。正不何。答。説七者非。
T2251_.64.0302a16: 若約所害別一切結盡遍知何不通忍智。
T2251_.64.0302a17: 彼既約盡處定爲智果。此第七遍知亦約
T2251_.64.0302a18: 盡處定爲智果。理爲最妙。問。若爾先離欲
T2251_.64.0302a19: 入見道。起道類智得五下分結盡遍知。爲
T2251_.64.0302a20: 忍果爲智果耶。答。定是智果。何以故。以凡
T2251_.64.0302a21: 位已斷欲修惑故至此位時得第七遍知
T2251_.64.0302a22: 故。非忍害身戒疑故得此遍知。若言不
T2251_.64.0302a23: 爾。次第證人於道類智豈可得此。問。若爾
T2251_.64.0302a24: 次第超越何縁差別。答。唯依時不同。謂若次
T2251_.64.0302a25: 第人欲修惑第九品斷時得此遍知。若超越
T2251_.64.0302a26: 即道類智時得此。故下論十九右
初行		殊云道類智
T2251_.64.0302a27: 時。然光･寶輩謂漸超別忍智果異淺浮之至
T2251_.64.0302a28: 矣。由是雜心。此論及正理。顯宗唯六全不
T2251_.64.0302a29: 言有七義。所以實非理。若於毘婆沙宗牛
T2251_.64.0302b01: 角兩説者。正理如餘處文何不擧耶。又解。
T2251_.64.0302b02: 設據超越爲七其説有餘。謂顯得之時。雖
T2251_.64.0302b03: 道類智論因果必是智果。以先修習智斷
T2251_.64.0302b04: 欲九品故今得此果故。若強爲忍果。先未
T2251_.64.0302b05: 斷欲染至此位。何可得此果。如彼全離欲
T2251_.64.0302b06: 人至道類智得不還果。應言忍果。因果門
T2251_.64.0302b07: 得捨門勿混。如成不成門得捨門別。又如
T2251_.64.0302b08: 因果門成就門別。謂上界道盡因果爲忍果。
T2251_.64.0302b09: 成就門屬修道也。又婆沙六十三二右有八
T2251_.64.0302b10: 門。六門如此論。更有見修道果靜慮無色
T2251_.64.0302b11: 果。而此忍智果同見修道故不別説。正理
T2251_.64.0302b12: 五十六十一右説忍智果畢云。由此已辨見
T2251_.64.0302b13: 修道果
T2251_.64.0302b14: 十五左諸忍皆是至同一果故　此兩義雜心四
T2251_.64.0302b15: 二十
六左		全同。婆沙六十二八左有多説。六十四
T2251_.64.0302b16: 十六右有七復次。三十四三右亦有七復次。評
T2251_.64.0302b17: 家約智眷屬及智種族二義。此同一果義同
T2251_.64.0302b18: 婆沙六十四十六右第三復次同一所作義。即
T2251_.64.0302b19: 是同一離繋果。光記及寶第一釋順論文。寶
T2251_.64.0302b20: 第二釋依正理論五十六九左婆沙六十二九
T2251_.64.0302b21: 右自取後釋。此非論意。何者彼説忍果亦轉
T2251_.64.0302b22: 成智果。非釋同一果言。何可成證。故彼後
T2251_.64.0302b23: 釋不順同一果言也
T2251_.64.0302b24: 十六右所言五者至未至果故　已下兩説具出
T2251_.64.0302b25: 雜心四二十
六左		今全依彼。婆沙六十三二左唯
T2251_.64.0302b26: 標五八數而無所以。光･寶以婆沙師説爲
T2251_.64.0302b27: 正義。蓋所以正理廣破妙音説頭正理五十六
(十八左)超越
T2251_.64.0302b28: 人道類智位得下分故以難唯五。答有二義。
一準擬次第人。二假説。光記(四十右)引對見		今云。
T2251_.64.0302b29: 此論及雜心意不必可爾。文勢可觀。又就
T2251_.64.0302c01: 此五婆沙有兩説。初説除欲界見三修一。取
T2251_.64.0302c02: 上界見三修二。後説取第七下分結盡。除第
T2251_.64.0302c03: 六上界見道斷遍知。光記兩説各爲正義。此
T2251_.64.0302c04: 論隨同彼兩説。寶疏廣以教理唯後説爲正。
T2251_.64.0302c05: 此論亦後師爲正。緊彈斥光記湛慧從寶。
法住從光。
T2251_.64.0302c06: 今詳。光･寶竝誤也。必不可依。夫遍知就斷
T2251_.64.0302c07: 三界惑位以建此。欲界立見三修一。上界
T2251_.64.0302c08: 立見三修二合成九。第七五分結遍知是於
T2251_.64.0302c09: 斷欲修惑立此。然毘婆沙正宗傍光三十四左
七行正理文
T2251_.64.0302c10: 根本地唯斷上界惑不能斷欲界惑。然彼
T2251_.64.0302c11: 後師取第七除第六者違正宗。定知非正
T2251_.64.0302c12: 義。若言超越人爾者。是亦非理。先斷五下
T2251_.64.0302c13: 分入見道。依根本地斷見惑。至道類智
T2251_.64.0302c14: 時得五分結遍知。非是依根本地斷惑故
T2251_.64.0302c15: 方得。何定爲根本果。若言入根本心上得
T2251_.64.0302c16: 故爲彼果者。是假借非眞果。由此正理五
T2251_.64.0302c17: 十六十八左文可擧。光四十
右引		故知彼非也。此論
T2251_.64.0302c18: 亦唯明同前師。謂根本地唯能永斷色無色
T2251_.64.0302c19: 攝煩惱等故者。簡欲界見惑修惑云唯。既
T2251_.64.0302c20: 無所斷惑。何有所得第七遍知。色無色攝煩
T2251_.64.0302c21: 惱者。取上界一切。豈得除上界見道盡遍
T2251_.64.0302c22: 知。猶明説所簡欲界見三修一言欲界繋惑
T2251_.64.0302c23: 唯未至定果。如是能所簡明白不間容髮。
T2251_.64.0302c24: 雜心。正理。顯宗亦如是。圓暉偏同初師上
T2251_.64.0302c25: 界見三修二釋。麻中之蓬。光･寶唯所纒彼
T2251_.64.0302c26: 兩説未檢當文。不察至理也。寶疏所引諸
T2251_.64.0302c27: 文全非證。彼超越人所成就。非依根本而
T2251_.64.0302c28: 斷欲修惑方得故。何況此論文雜欲界遍
T2251_.64.0302c29: 知。實盲哉。光記亦約體名縱奪爲各據一
T2251_.64.0303a01: 義。實無義之妄論焉。問。彼後説如是非義者
T2251_.64.0303a02: 何故擧説。答。有約依根本超越。則準擬次
T2251_.64.0303a03: 第人。及俗道所斷下分今聖道力令不永生
T2251_.64.0303a04: 義。故一往致根本果。然尋正宗者非眞實
T2251_.64.0303a05: 不言而知。故不加破。由此諸論中一向不
T2251_.64.0303a06: 擧此也
T2251_.64.0303a07: 十六右許別道引無漏得故　此中未來修非現
T2251_.64.0303a08: 修故云別。正理五十六
十一左		云。豈不依止根本靜
T2251_.64.0303a09: 慮入見諦時。亦修未來依未至地欲斷治
T2251_.64.0303a10: 道得斷治故。亦應證彼欲見斷法斷無漏
T2251_.64.0303a11: 離繋得。寧説根本唯得五果。準彼是未來
T2251_.64.0303a12: 修。此道體即欲界四法忍智。又顯宗二十八
T2251_.64.0303a13: 十四右云。所言八者。尊者妙音説。根本靜慮
T2251_.64.0303a14: 亦欲斷治故除色無色見道斷遍知。道類智
T2251_.64.0303a15: 時總集遍知故已上按除第六遍知文誤也。
T2251_.64.0303a16: 正理論云除順下分結盡遍知故。雜心。此
T2251_.64.0303a17: 論亦爾也
T2251_.64.0303a18: 十六右無色邊地至遍知果故　依空處邊起
T2251_.64.0303a19: 世俗道斷第四定惑。此時欲色界修惑斷盡。
T2251_.64.0303a20: 故得第七遍知。無色近分非無漏道依止。
T2251_.64.0303a21: 問。何故不依識處等邊。答。彼近分唯治次
T2251_.64.0303a22: 下不能隔治。故舊婆沙四十八十三左云。空
T2251_.64.0303a23: 處邊非餘無色定邊。正理五十六十五左云。聖
T2251_.64.0303a24: 依俗道離諸染位所斷斷果亦名遍知。以
T2251_.64.0303a25: 得無漏離繋得故。根本定中。前三依何能
T2251_.64.0303a26: 斷諸惑故得第九。以有頂地無自聖道非
T2251_.64.0303a27: 斷惑依。故云前三
T2251_.64.0303a28: 十六左俗道果二至三界法故　世俗道皆雜
T2251_.64.0303a29: 斷下八地見修二部惑故得第七第八。而不
T2251_.64.0303b01: 能別斷三界見惑故非忍六。又有漏智不
T2251_.64.0303b02: 能斷有頂故亦無第九遍知
T2251_.64.0303b03: 十六左法智果三至得後二果　智言簡忍。故
T2251_.64.0303b04: 但就修道三遍知論多少。問。類智上界斷
T2251_.64.0303b05: 智。得後二可爾。法智下界斷智。唯應得第
T2251_.64.0303b06: 七。何故通後二。答。於見道如所問。分界別
T2251_.64.0303b07: 故。於修道未必爾。下論二十六五右云。縁
T2251_.64.0303b08: 滅道法智於修道位中兼能治上修斷。類
T2251_.64.0303b09: 無能治欲。婆沙百五十八九右正理七十三
T2251_.64.0303b10: 十五右亦爾
T2251_.64.0303b11: 十六左類智品果五　六十三二右有兩説。初
T2251_.64.0303b12: 説約次第人爲五同此論。後説約超越人
T2251_.64.0303b13: 更加第七爲六。然後説非盡理。何以故。若
T2251_.64.0303b14: 依超越雖類智時得第七。然尋求其因是
T2251_.64.0303b15: 凡位法智力。因果與得捨時義門各別。由
T2251_.64.0303b16: 如是非理雜心論既除後説唯依初説。由
T2251_.64.0303b17: 是實爾此論。正理。顯宗亦復唯同初説。光･
T2251_.64.0303b18: 寶云云竝非。如前須簡別　舊婆沙四十八
T2251_.64.0303b19: 十三左八對十六門中一向不擧後説。蓋以
T2251_.64.0303b20: 是不正義梵本已致存亡異
T2251_.64.0303b21: 十六左何故一一至九位建立　婆沙六十二
T2251_.64.0303b22: 十三右云。問。一切擇滅皆名爲斷。斷是智果
T2251_.64.0303b23: 故皆應名遍知。何故此名唯在九位餘位
T2251_.64.0303b24: 不得遍知名耶。問意可知。八十九品斷位
T2251_.64.0303b25: 言一一斷。對唯九位言可觀。光記釋云斷
T2251_.64.0303b26: 位。寶疏遮斷體。引正理。竝皆爲是。有人依
T2251_.64.0303b27: 長行問斷言含體位者非也
T2251_.64.0303b28: 十七右頌曰至故立九遍知　婆沙六十二十三左
T2251_.64.0303b29: 五因列次。雙因。倶繋。無漏。有頂。度界。彼意
T2251_.64.0303c01: 見修次第故度界在最後。見道中約難易次
T2251_.64.0303c02: 第。初二難具故。後二易具故。後二中。易故
T2251_.64.0303c03: 最易。次易次也。雜心四二十
九右		度界爲中。前
T2251_.64.0303c04: 後四如婆沙。彼五縁總相約難易次第。此
T2251_.64.0303c05: 論改次第者。彼雖有理而義難分別。故今
T2251_.64.0303c06: 從具向闕漸次列此
T2251_.64.0303c07: 十七右有漏法斷雖多體位　此總釋。舊論。雜
T2251_.64.0303c08: 心。婆沙。正理等無此。然光･寶解體位言竝
T2251_.64.0303c09: 相違釋。今詳。非是相違。何以故。以隨繋事
T2251_.64.0303c10: 量其體爾所上來未明故。問起不依自體
T2251_.64.0303c11: 故。據體無詮故。若爾體是何。謂位即體持
T2251_.64.0303c12: 業釋。顯其八十九位階位相連不亂。釋名
T2251_.64.0303c13: 云。體第也。骨肉毛血表裏大小相次第也。於
T2251_.64.0303c14: 彼體位不亂中。而亦依次第立九位遍知。
T2251_.64.0303c15: 故特云體位
T2251_.64.0303c16: 十七右缺有頂故　缺廣勻苦穴切。音闕。説文
T2251_.64.0303c17: 器破傍對
成演		也。玉篇虧傍對盈也。破也。佩觿云。干
T2251_.64.0303c18: 祿字書以缺字從垂旁。其不典有如是者。
T2251_.64.0303c19: 光･寶從垂不也。今顯有頂五部中隨一斷是
T2251_.64.0303c20: 此縁成。非必具斷故殊云缺。雜心婆沙。正。
T2251_.64.0303c21: 顯同此。舊論十五(二
十五右)		云損亦顯損減義。然
T2251_.64.0303c22: 舊婆沙四十八八右有頂雙因同云害未善
T2251_.64.0303c23: 也。此中忍無間。智解脱二道具足爲縁成。唯
T2251_.64.0303c24: 於忍道不許斷。故婆沙六十四十六右云。復
T2251_.64.0303c25: 次無間解脱同一所作。於斷結事倶有勢
T2251_.64.0303c26: 力。如二力士同害一怨。一撲置地。一令不
T2251_.64.0303c27: 起。不爾還起能爲過患。既通二道云斷
T2251_.64.0303c28: 結。今亦此意。況此文云已得無漏斷得。已
T2251_.64.0303c29: 得言是前苦法忍智二道非今苦類忍。然光
T2251_.64.0304a01: 記苦類忍位立斷名非也。於餘處亦有其
T2251_.64.0304a02: 義。今不爾也。下滅言亦如是
T2251_.64.0304a03: 十七右滅雙因故　雜心。婆沙等竝云滅。舊論
T2251_.64.0304a04: 云拔除。竝是解脱道時。雙因者光記有三
T2251_.64.0304a05: 解從麁向細。初通見修。總五部相望分自
T2251_.64.0304a06: 他。遍行言唯約苦集。彼十一遍使通縁五
T2251_.64.0304a07: 部故。次分見修。是細論。文云他部意在遍
T2251_.64.0304a08: 行。引證如是。後釋於前第二釋修道上加
T2251_.64.0304a09: 他部爲異。猶細論。寶疏義全同光第二。但
T2251_.64.0304a10: 精密。詳曰。三釋竝未盡。修道唯品自他。必
T2251_.64.0304a11: 不據部故。初後兩釋非也。又修道品自他
T2251_.64.0304a12: 中。前八品隨應爲一因。正第九品爲一因。
T2251_.64.0304a13: 故婆沙中未滅第九品爲不滅雙因。由是
T2251_.64.0304a14: 斷一因雖非斷一因盡。一因類故亦爲一
T2251_.64.0304a15: 因。未斷後八品二因未斷。而約第九強爲
T2251_.64.0304a16: 一品未斷。然光第二釋但分自他品。若斷上
T2251_.64.0304a17: 上品上中品應言滅雙因。斷自他兩品故。
T2251_.64.0304a18: 問。見道二因他部但遍行因。以何證。答。婆
T2251_.64.0304a19: 沙中。云道類智忍滅道類智生時名滅雙
T2251_.64.0304a20: 因。先滅見苦集所斷因。今滅見道所斷因。
T2251_.64.0304a21: 除滅諦先滅中。明知唯約苦集遍行立片
T2251_.64.0304a22: 因。所以立雙因者。欲苦集合爲一遍知。謂
T2251_.64.0304a23: 苦集有遍行惑互相繋縛。故不得別立。滅
T2251_.64.0304a24: 道無遍行惑故各自立。古徳約互因者混
T2251_.64.0304a25: 釋名與因縁。其破如光斥。又舊論。雜心云
T2251_.64.0304a26: 二因。及舊婆沙云倶因何爲互因
T2251_.64.0304a27: 十七右如異生位至不名遍知　正理十六左云。
T2251_.64.0304a28: 異生雖復亦有離八地染名滅雙因。而斷
T2251_.64.0304a29: 非遍知。闕餘二縁故
T2251_.64.0304b01: 十七右若聖位中至未滅雙因　明見位初三
T2251_.64.0304b02: 心二縁闕。爲取苦類忍現生以來三心云
T2251_.64.0304b03: 以前。此中欲顯皆約今生心非已生當生
T2251_.64.0304b04: 於初施現在言。雖苦類忍生未起苦類智
T2251_.64.0304b05: 解脱道故爲未缺有頂。於三心中。若苦法
T2251_.64.0304b06: 忍未滅自他雙因。若苦法智位。雖滅自部
T2251_.64.0304b07: 欲界同類因未滅集遍行。亦爲未滅雙因。
T2251_.64.0304b08: 若苦類忍未起智解脱道故猶未滅上界
T2251_.64.0304b09: 自部苦同類因。何況他部遍行。亦是不滅雙
T2251_.64.0304b10: 因
T2251_.64.0304b11: 十七右至苦類智至遍行因故　明見位第四
T2251_.64.0304b12: 第五心一縁闕。苦類智生時正缺有頂。集法
T2251_.64.0304b13: 忍位前位已斷故亦爲此縁成。對有無漏斷
T2251_.64.0304b14: 得言亦。苦類智位雖滅上界苦下惑集惑
T2251_.64.0304b15: 未除集法忍位亦已滅苦下遍行集法智解
T2251_.64.0304b16: 脱道未生。故自部惑未去。竝雙因不成。婆
T2251_.64.0304b17: 沙六十二十三左云。苦類智忍滅苦類智生時
T2251_.64.0304b18: 未滅雙因。雖滅見苦所斷因未滅見集所
T2251_.64.0304b19: 斷因故。然得無漏離繋得。及缺有頂。集法
T2251_.64.0304b20: 智忍滅集法智生時名滅雙因。先滅見苦所
T2251_.64.0304b21: 斷因。今滅見集所斷因。光師問答致三解。
T2251_.64.0304b22: 何猶預甚。今詳。二論文異義同。彼論過去爲
T2251_.64.0304b23: 滅現在今生名生。何以知者有理教故。若
T2251_.64.0304b24: 未來當生爲生者。苦類智生時已云未滅
T2251_.64.0304b25: 見集所斷因。然彼苦類智現在前時。應言
T2251_.64.0304b26: 滅見集所斷因耶。甚不應理。然問本誤故
T2251_.64.0304b27: 答非。第三義彌非。是爲理證。雜心四二十
九右		云。
T2251_.64.0304b28: 彼苦法忍苦法智苦傍新譯苦
類智忍		未知忍生非倶
T2251_.64.0304b29: 因滅。彼現在云生是爲文。然婆沙論所説。
T2251_.64.0304c01: 乃約上下八諦以爲八位。前二位不立遍知。
T2251_.64.0304c02: 後六位立之。由此不分忍智而對明。然縁
T2251_.64.0304c03: 具闕正在智位非據忍位。欲顯此義云
T2251_.64.0304c04: 忍滅智生。八位竝皆爾。而其意難了達由是
T2251_.64.0304c05: 雜心論主欲令明知解此旨。即分忍智忍
T2251_.64.0304c06: 屬前門。雖苦類忍與苦法智具闕不異故。
T2251_.64.0304c07: 今論欲明著故順雜心以忍入前位
T2251_.64.0304c08: 十七左有立離倶至方可建立　下大文第二。
T2251_.64.0304c09: 示不立第五因有三。初叙婆沙六十二
(十三左)		雜
T2251_.64.0304c10: 心第　　　四
(二十九右)		師等別立家。二正示自不立意。
T2251_.64.0304c11: 三通疑難。此即初也。倶繋者。見道自部爲
T2251_.64.0304c12: 一繋。他部遍行爲一繋修道正第九品爲一
T2251_.64.0304c13: 繋。隨意前八品爲一繋。如前雙因。光三釋
T2251_.64.0304c14: 應如前簡
T2251_.64.0304c15: 此離倶繋至而不別説　示自不立意。離倶繋
T2251_.64.0304c16: 能與。下二所與。故云與。爲顯二倶是所與
T2251_.64.0304c17: 中間言及。於見道及修道中。除三界各最後
T2251_.64.0304c18: 第九品餘品位與雙因無別。於修道三界
T2251_.64.0304c19: 各最後品與越界無別。言用者功用。無雙
T2251_.64.0304c20: 因功用外有別倶繋用。何以故。雙因位必倶
T2251_.64.0304c21: 繋。以無滅雙因而猶有倶繋。無滅倶繋
T2251_.64.0304c22: 而猶有雙因故。能起爲因。結縛爲繋。故
T2251_.64.0304c23: 於義有異。而無別功用力故不立。正理論
T2251_.64.0304c24: 五十六十七右云。若爾亦勿立越界縁。越界亦
T2251_.64.0304c25: 即滅雙因故此難論
次通		雙因倶繋雖依一物。而繋
T2251_.64.0304c26: 與因其義各異。謂於五部令起名因。即於
T2251_.64.0304c27: 其中能縛名繋已上共
許也		且苦智生集智未トキハ
T2251_.64.0304c28: 生。二部雖無互令起力。而有展轉爲因
T2251_.64.0304c29: 性。見集斷惑縛義如本。見苦所斷縛義都無。
T2251_.64.0305a01: 故非滅雙因即是離倶繋已上就位
示寬狹別		又不
T2251_.64.0305a02: 可説因義即繋。以無漏縁惑不繋他聚故
T2251_.64.0305a03: 已上就惑體
辨寬狹也		由此我宗二種倶説。今不説者但
T2251_.64.0305a04: 可説言。説此彼自成。不可言無異。體義寬
T2251_.64.0305a05: 故且説雙因。今彈云。義有異已許此。而功
T2251_.64.0305a06: 力無別故不許別立。汝辨寬狹言非滅雙
T2251_.64.0305a07: 因即是離倶繋。是自新案必定非毘婆沙宗。
T2251_.64.0305a08: 毘婆沙宗全無寬狹。雙因滅不滅位必倶繋
T2251_.64.0305a09: 離不離。故婆沙六十二
(十三左)		云。苦法智忍滅苦法
T2251_.64.0305a10: 智生時未滅雙因。雖滅見苦所斷因未滅
T2251_.64.0305a11: 見集所斷因。未離倶繋。雖離見苦所斷繋。
T2251_.64.0305a12: 未離見集所斷繋。苦類忍滅苦類智生時未
T2251_.64.0305a13: 滅雙因如前
所説		未離倶繋如前
所説		集法智忍滅
T2251_.64.0305a14: 集法智生時名滅雙因。先滅見苦所斷因。
T2251_.64.0305a15: 今滅見集所斷因。亦離倶繋。先離見苦所
T2251_.64.0305a16: 斷繋。今離見集所斷繋。集類智忍滅集類智
T2251_.64.0305a17: 生時名滅雙因如前亦離倶繋如前　滅道法
T2251_.64.0305a18: 類智四種説亦如是。又修道中云。離欲界修
T2251_.64.0305a19: 所斷一品及至八品染時未滅雙因。雖滅
T2251_.64.0305a20: 一品乃至八品因未滅八品乃至一品因。故
T2251_.64.0305a21: 亦未離倶繋。雖離一品乃至八品繋未離
T2251_.64.0305a22: 八品乃至一品繋。故離彼第九品染。無間道
T2251_.64.0305a23: 滅解脱道生時名滅雙因。先滅八品因。今
T2251_.64.0305a24: 滅第九品因。故亦離倶繋。先離八品繋。今
T2251_.64.0305a25: 離第九品繋。故説四靜慮四無色竝皆其位
T2251_.64.0305a26: 等。以此應知功力無別。滅因不離繋於
T2251_.64.0305a27: 何文有之。又以無漏縁惑不繋他聚成因
T2251_.64.0305a28: 繋別是不成證。以滅道惑亦非令他起
T2251_.64.0305a29: 因故。由此若體若義辨寬狹實是妄案。然
T2251_.64.0305b01: 光･寶輩恐正理談訣以朋彼義。於此論強
T2251_.64.0305b02: 設非理救。未深考之所爲矣
T2251_.64.0305b03: 十七左雖諸越界至立遍知故　通疑難。初牒
T2251_.64.0305b04: 難而下通。是即寬狹不同答也。此有三。初
T2251_.64.0305b05: 標寬狹。二示別立。三指事爲極成所以。此
T2251_.64.0305b06: 中依位致難。難云。諸越界時位。即皆滅雙
T2251_.64.0305b07: 因故不可因外立界。答云。雖越界時即滅
T2251_.64.0305b08: 雙因少分有。而滅雙因時多分非越界。見道
T2251_.64.0305b09: 六果滅雙因時竝非越界。修道中四禪四無
T2251_.64.0305b10: 色各下三地六種滅雙因亦未越界。故別立
T2251_.64.0305b11: 越界。今論且約修道云三地。光記大科二
T2251_.64.0305b12: 義。第二義通中亦有二釋。總是三解。第一
T2251_.64.0305b13: 義約用無別作難。寶疏同此。此釋不順
T2251_.64.0305b14: 論約位。第二釋作難爲是。約位故。通釋
T2251_.64.0305b15: 不異前義。最通答釋且許不立爲異。是亦
T2251_.64.0305b16: 非論意也
T2251_.64.0305b17: 十七左頌曰至無學唯成一　初二句明見位。
T2251_.64.0305b18: 第三句明修位。第四句明無學位。住位言
T2251_.64.0305b19: 通後兩句。便長行顯此。住是能住。是示其
T2251_.64.0305b20: 人顯能成就。或言現有無不定。見道猶有
T2251_.64.0305b21: 無不定。凡位定無不言自成。故頌不説
T2251_.64.0305b22: 十八右若諸聖者至便成就五　此據次第人
T2251_.64.0305b23: 依未至定入見道。以未至爲依能治三界
T2251_.64.0305b24: 諸結故。正理論十七左云。於聖位中依未至
T2251_.64.0305b25: 定入見諦者。問。依根本有何差別。答。正
T2251_.64.0305b26: 理論同上云。依根本定入見諦者。至集類
T2251_.64.0305b27: 忍亦無遍知。後位隨應如理思擇。解云。以
T2251_.64.0305b28: 根本非欲對治故無欲見修四遍知。問。先離
T2251_.64.0305b29: 欲者。入正決定至苦類智集法忍時三縁
T2251_.64.0305c01: 具。何不立遍知。答。雖具三縁雙因未成。
T2251_.64.0305c02: 遍知就無漏斷得立此。彼於異生位雖斷
T2251_.64.0305c03: 欲見苦集等惑。今唯得苦下無漏離得。未
T2251_.64.0305c04: 得集下同類因無漏離得故不成雙因。光
T2251_.64.0305c05: 記解釋言未足。得意可知。寶疏四十右答此
T2251_.64.0305c06: 問許三縁具足。而別縁故不立者妄陋焉。
T2251_.64.0305c07: 縁具何不立。何文許彼爲縁具。問傍麟問
答心		前
T2251_.64.0305c08: 十七右具縁中。但集法智集類智等智位立遍
T2251_.64.0305c09: 知。今何故亦於集類滅法等忍成遍知。答。
T2251_.64.0305c10: 前新得門故唯依智位。此約人成就門。則後
T2251_.64.0305c11: 位不捨前前而成。是故集法智成一集類
T2251_.64.0305c12: 忍成彼一。是非自新得成。故以後忍屬前
T2251_.64.0305c13: 智論此
T2251_.64.0305c14: 十八右住修道位至皆成就六　問。前得果門
T2251_.64.0305c15: 言忍六屬見道。今何故爲修位。答。前得果
T2251_.64.0305c16: 門ナレハ由忍得故以屬忍。今成就門約位故
T2251_.64.0305c17: 定爲修位。問。離欲退者。未退墮時唯得下
T2251_.64.0305c18: 分一。今退何成六。答。下分盡總集欲界見
T2251_.64.0305c19: 修諸斷爲一。雖一體即七種。今離欲退人。
T2251_.64.0305c20: 捨下分中欲修一分而餘有六。故無妨
T2251_.64.0305c21: 至全離欲至順下分盡　寶疏準此論。超越
T2251_.64.0305c22: 亦得下分盡及根本果兩説後説爲正。舊痾
T2251_.64.0305c23: 難除如上已辨
T2251_.64.0305c24: 十八左頌曰至爲一遍知　婆沙六十二十七右
T2251_.64.0305c25: 有七復次。雜心四二十
八左		唯據彼第一説。今亦
T2251_.64.0305c26: 依順彼唯須第一説。若約不還欲界見修
T2251_.64.0305c27: 一切。若約羅漢三界見修一切。故竝據全
T2251_.64.0305c28: 一切。言一切斷。有人通全分少分者非也。
T2251_.64.0305c29: 故正理。婆沙竝有二全言
T2251_.64.0306a01: 十八左唯彼兩位具足二縁　婆沙六十二十七左
T2251_.64.0306a02: 預流一來雖是得果而非越界。離色界時
T2251_.64.0306a03: 雖是越界而非得果。又餘位者二義竝闕
T2251_.64.0306a04: 十九右言捨五者至捨前五故　全離欲人至
T2251_.64.0306a05: 道類智即集遍知得下分盡。故不取道遍
T2251_.64.0306a06: 知。由是但捨見六中前五。正理論五十六
T2251_.64.0306a07: 二十左破云。此但應説道類忍時。道類智時彼
T2251_.64.0306a08: 已捨故。夫言得捨據將説故。又應簡言依
T2251_.64.0306a09: 未至定入見諦者。若依根本入見諦者。
T2251_.64.0306a10: 於欲界斷不得無漏離繋得。故不得欲界
T2251_.64.0306a11: 見斷法三種遍知。非先不得可言今捨已上
T2251_.64.0306a12: 今彈言。此釋混淆。若言得捨體或可據將。
T2251_.64.0306a13: 今即論遍知得捨。解脱道智未起非實捨
T2251_.64.0306a14: 實得。故定於智應論得捨。若言不爾於
T2251_.64.0306a15: 集法忍斷自同類因。何不許彼滅雙因而
T2251_.64.0306a16: 得遍智。由是婆沙六十三初左云。道類智忍
T2251_.64.0306a17: 滅道類智生時。若已離欲染入正性離生者
T2251_.64.0306a18: 捨五得一。婆沙既約道類智現在前生言
T2251_.64.0306a19: 得捨。豈非違本宗。光記墮正理破中誤云
T2251_.64.0306a20: 未來生。其非理如前已辨。亦復此論唯云道
T2251_.64.0306a21: 類智時。是唯現在無可言未來之理。未至
T2251_.64.0306a22: 簡無者。於捨五言自成故。寶疏準此論文
T2251_.64.0306a23: 亦談自舊痾準前可簡
T2251_.64.0306a24: 言捨六者至得離欲時　此次第人及未全離
T2251_.64.0306a25: 欲超越
T2251_.64.0306a26: 十九右言得一者謂得未得　此有次第超越。
T2251_.64.0306a27: 若次第人漸漸新新於九遍知得未得一。
T2251_.64.0306a28: 於此中有二類。一無捨得一。忍果六ト色
T2251_.64.0306a29: 受盡トナリ。謂成就前前。而新得一故二捨而
T2251_.64.0306b01: 得一。下分結盡捨六得一。一切結盡捨二
T2251_.64.0306b02: 得一。若起越人全離欲道類智時捨五得
T2251_.64.0306b03: 一。前捨五人是也已上婆沙六十
三(初左)具説		問。何故無得
T2251_.64.0306b04: 捨七八九種。答。第七第九總集處故與前忍
T2251_.64.0306b05: 六不倶時起。故第八是第七總集故。故無
T2251_.64.0306b06: 七八九種捨得前成就門亦爾。問。前成就門
T2251_.64.0306b07: 成一二三四五。此中何縁無三四五。解云。
T2251_.64.0306b08: 光記依婆沙百六十二十五左説。以得成就名
T2251_.64.0306b09: 初後別會。又助云。準正理光四(五
左)引		云約斷
T2251_.64.0306b10: 實然。恒成就故。今但且九遍知中。若得異
T2251_.64.0306b11: 名。本名便失説名爲捨。亦無有過。前依體
T2251_.64.0306b12: 論。今就名言得捨。故無三四五得。無彼名
T2251_.64.0306b13: 竝現故。若作此解得與成就但名差別。
T2251_.64.0306b14: 亦婆沙一説
T2251_.64.0306b15: 阿毘達磨倶舍論第二十一卷法義終
T2251_.64.0306b16:
T2251_.64.0306b17:
T2251_.64.0306b18:
T2251_.64.0306b19: 阿毘達磨倶舍論卷二十二法
T2251_.64.0306b20: 義
T2251_.64.0306b21: 　豐山上毛沙門快道記　
T2251_.64.0306b22:   分別賢聖品第六之一
T2251_.64.0306b23: 分別賢聖品　正理。顯宗。分別爲辨。已兩本
T2251_.64.0306b24: 法勝毘曇竝云賢聖品。曰於人天中應受
T2251_.64.0306b25: 供養。故名賢聖。雜心五初右亦題賢聖品。而
T2251_.64.0306b26: 二右曰。賢聖者。正定聚。謂七人及眞實凡夫。
T2251_.64.0306b27: 舊論十六初右云釋分別聖道果人品傍於人
有賢有
T2251_.64.0306b28: 聖不言賢也。光記賢謂賢和。聖謂聖正惠暉
云。
T2251_.64.0306b29: 賢和者即事和。聖正者正即涅
槃理聖。於此正得決定故		此釋約位縱容。寶疏
T2251_.64.0306c01: 順俗伸字義。依仁王分爲漏無漏二位頭
正
T2251_.64.0306c02: 理五十七。顯宗二十九。舊論十六(初右)法勝四卷二(十
一右)六卷三(十二右)雜心五(初右)鞞婆沙八(初右)
T2251_.64.0306c03: 皡按。兩師竝無妨。光師就略。但云和正。而
T2251_.64.0306c04: 未配位也。寶寄所知。具釋。大乘義章十七
T2251_.64.0306c05: 本初右云。和善曰賢。會正名聖。正謂理也。
T2251_.64.0306c06: 理無偏邪。故説爲正。證理捨凡。説爲聖矣
T2251_.64.0306c07: 頭雜含三十三(十七右)曰。四向四果。此是四雙八輩賢
聖是名世尊。長含二(九左)亦爾。又舊倶舍十七(十八
T2251_.64.0306c08: 右)七不還名七種賢聖
人行。是同體異名也		此賢與聖同異有三。一
T2251_.64.0306c09: 同體異名。其猶眼目。以同體故。莫問始
T2251_.64.0306c10: 終。皆名爲賢。竝得稱聖。二賢聖體別。別有
T2251_.64.0306c11: 五種。其第五約位分別。見道已前調心離惡。
T2251_.64.0306c12: 名之爲賢。見諦已上會正名聖。故仁王説
T2251_.64.0306c13: 三賢十聖。三通局分別。賢通聖局。從始至
T2251_.64.0306c14: 終。皆名爲賢。故經説云賢者。舍利弗等。見
T2251_.64.0306c15: 諦已上方得名聖。今約體別題賢聖。雜心
T2251_.64.0306c16: 文昭昭。又瑜伽釋敬序曰正智受學聖賢衆。
T2251_.64.0306c17: 逆次思之。而舊論約勝略賢。但云聖道果
T2251_.64.0306c18: 人品。辨品次者。光約漏無漏因果。寶疏約
T2251_.64.0306c19: 滅道次第非也。似順結前文。然前品不正
T2251_.64.0306c20: 説斷。豈可爲所以。亦前已明滅諦。重説煩
T2251_.64.0306c21: 勞。今云。賢聖差別由隨眠強弱。離彼不能
T2251_.64.0306c22: 辨之。故隨眠次明此品。是故法勝毘曇四
T2251_.64.0306c23: 卷二十一右已説使品。賢聖品今當説。六卷三
T2251_.64.0306c24: 十二右云。已説流轉次第不流轉次第今當
T2251_.64.0306c25: 説。雜心五初右云。已説諸煩惱修行今當説｣
T2251_.64.0306c26: 初右頌曰至通二種　正理頌全同之。而破下
T2251_.64.0306c27: 二句曰。此中問答倶不應説。前已説故。謂
T2251_.64.0306c28: 前傍十九(五
左)隨眠品		説忍所害隨眠有頂地攝唯見斷
T2251_.64.0306c29: 等。彼言已顯有頂見修所斷隨眠如其次第。
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