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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0160a01: 阿毘達磨倶舍論法義卷第九終 T2251_.64.0160a02: T2251_.64.0160a03: T2251_.64.0160a04: T2251_.64.0160a05: T2251_.64.0160a06: T2251_.64.0160a07: 豐山上毛沙門釋林常快道記
T2251_.64.0160a13: 十二處門。惠暉約七十四法。以明唯慧故。 T2251_.64.0160a14: 今謂光且約初云眼耳等。惠暉總取無漏 T2251_.64.0160a15: 法非也。寶疏獨盡理。盡法究理故
T2251_.64.0160a18: 非異親友非親友無 非異親友餘一切人 T2251_.64.0160a19: 皆名非親。但彼怨家立非親名。故正理二十
T2251_.64.0160a22: 非親友。彼無處定是無法有何怨家。今彼怨 T2251_.64.0160a23: 敵名非親。是除後 T2251_.64.0160a24: 虚誑言語 鮮・檗・明三藏及正理。顯宗竝作 T2251_.64.0160a25: 言論。
T2251_.64.0160b08: 名無牛。二無義如牛已死亦説無牛。三異 T2251_.64.0160b09: 義如異牛故亦名無牛。四惡義如有惡子 T2251_.64.0160b10: 亦名無子。五少義如食少味亦名無味。六 T2251_.64.0160b11: 離義如處離人亦名無人。如是即説非明 T2251_.64.0160b12: 異明惡明少明離明故名無明
T2251_.64.0160b16: 此中間雜者光記施種ト現ト與種現三義。而 T2251_.64.0160b17: 無取捨還惑幼學。今言間雜。謂現行前後 T2251_.64.0160b18: 熏習言間雜。下説現起故。特立間雜義故。
T2251_.64.0160b21: 後雜起
T2251_.64.0160b24: 不強遮汝救。然今別體義爲善。非謂是信 T2251_.64.0160b25: 有部遮非經部。以不經部故。舊論曰。 T2251_.64.0160b26: 若欲分別何人相遮。諸師説無明與智別
T2251_.64.0160c01: 。兩文似違。而初就文下約意。然非經部
T2251_.64.0160c07: 切煩惱生諸行。而經中説。從無明生行。故 T2251_.64.0160c08: 知一切煩惱皆名無明
T2251_.64.0160c17: 狹心臆度之甚矣舊論明言經故。亦若不契 T2251_.64.0160c18: 經何可得止外疑
T2251_.64.0160c26: 一切見。一切類。一切我執我所執。我慢。隨 T2251_.64.0160c27: 眠滅盡故不更生。故無顯般涅槃。對批諸 T2251_.64.0160c28: 文光記四解釋初二句。第二忍智爲優。經 T2251_.64.0160c29: 唯説四諦故。寶疏但約四諦。爲已智根。
T2251_.64.0161a03: 本六煩惱。故類性爲無明。正理師得彼意。 T2251_.64.0161a04: 隨眠攝疑瞋二。慢攝諸慢盡六根本而以
T2251_.64.0161a07: 允當矣。今更破諸言流慢。應亦至隨 T2251_.64.0161a08: 眠。何不齊。又有簡別還通。無簡唯局二 T2251_.64.0161a09: 不可有此處。依本經以論主意言ハハ類性 T2251_.64.0161a10: 言攝餘慢及瞋疑。兼攝法蘊足等小隨眠。故 T2251_.64.0161a11: 特云類性。隨眠言總通上不有別體。故本 T2251_.64.0161a12: 經云繋著使。然無影爲斷得非也。顯寂 T2251_.64.0161a13: 滅離散動言無影。故本經説寂靜清涼眞
T2251_.64.0161a18: 慢言不簡六慢故。若如汝釋應言邪慢
T2251_.64.0161a24: 不信故特云有餘。初三義竝存故不云有 T2251_.64.0161a25: 餘。二三兩義本出婆沙故略釋。此中第三 T2251_.64.0161a26: 隨名顯義。從他能顯名立自名。是一字一 T2251_.64.0161a27: 義全有財釋。所餘三義竝約相似是隣近釋。 T2251_.64.0161a28: 勿謂相從一字一義名無六釋
T2251_.64.0161b02: 部異解。今按論偈頌長行。基師爲正。何者 T2251_.64.0161b03: 頌文説和合生。長行初顯別解。次標諸師 T2251_.64.0161b04: 不同列陳二義。竝云有説。以非自宗正義 T2251_.64.0161b05: 亦同引經成義。以經部則經爲量故。更結 T2251_.64.0161b06: 釋言然對法者説有別觸。如是一段顛末。便
T2251_.64.0161b11: 受等。由此定前厭患心所。故在寸ニ定位三
T2251_.64.0161b14: 別有觸數。三和外別有故。即今經部猶有二
T2251_.64.0161b17: 是假非實。又一師説。三和生觸觸非三和。 T2251_.64.0161b18: 一切有部觸雖別有。不能分別變異而生 T2251_.64.0161b19: 心心所等。但以受等所依爲業三部不同。
T2251_.64.0161b23: 或無有過。何者於經部論心所有全無
T2251_.64.0161c01: 有過。只述義不合此論故。而彼亦約薩 T2251_.64.0161c02: 經無妨。只論定位。不關生成故。故云 T2251_.64.0161c03: 或無過然如今論。定是經薩兩説。以何知
T2251_.64.0161c06: 釋以示各義成立而未決勝負。故歸本宗
T2251_.64.0161c15: 六經等全是薩經也
T2251_.64.0162a05: 今云。不爾。此論顛末悉就部別鎭部言。何 T2251_.64.0162a06: 處有自部之異解中相對稱我部耶。固執之 T2251_.64.0162a07: 甚哉
T2251_.64.0162a15: 越字位何得成名。今云。増増積。語是聲字。
T2251_.64.0162a23: 故。由増語。轉彼名増語。由意識。故語轉。是 T2251_.64.0162a24: 故意識與彼相應觸名隨語觸。或増語名。 T2251_.64.0162a25: 彼意識分別境界非餘五識。是故増語境界。 T2251_.64.0162a26: 相應觸名隨語觸。今論主取彼第二説不 T2251_.64.0162a27: 信初説。故特標別云有説。意識名隨語。其
T2251_.64.0162b01: 以語爲増上名増語。全分有財釋。名増語 T2251_.64.0162b02: 觸是分隣近也 T2251_.64.0162b03: 頌無漏染汚餘 恐謂明是惠。無明是癡。 T2251_.64.0162b04: 除此二外爲餘故更述言無漏等
T2251_.64.0162b07: 等即三受。三受是。樂等。何分爲能所順。故 T2251_.64.0162b08: 舊論頌云樂苦捨頌三
T2251_.64.0162b11: 名寛。於彼分出二故言中。數起者如貪瞋 T2251_.64.0162b12: 是數數起煩惱故別開立。舊論曰。復次無明
T2251_.64.0162b18: 正理爲依受不共行相所領爲初。各據一 T2251_.64.0162b19: 義竝不相違。於中論主親文起盡。次頌從 T2251_.64.0162b20: 此第五轉故
T2251_.64.0162b24: 説十六。其名同之
T2251_.64.0162b27: 示因果能所生別。屬第六聲流至下心
T2251_.64.0162c05: 科有部責。是大誤也。何者無功能故正出不 T2251_.64.0162c06: 立因。於已生等述釋因意。何可屬下。故
T2251_.64.0162c10: 何倶生二法中能生所生差別得成。於此時 T2251_.64.0162c11: 中此義亦彼説。謂於已生法中無復能。既 T2251_.64.0162c12: 云彼説思之。立量云。倶時生法應非能所 T2251_.64.0162c13: 生。無功能故如牛兩角等。故有部破云立
T2251_.64.0162c18: 光記意倶時爲若爾非也
T2251_.64.0162c21: 覺樂覺不苦樂覺ト。今呼已得名更云眼 T2251_.64.0162c22: 觸所生
T2251_.64.0163a03: 義不爾於一切心必有。然寶疏云釋本論 T2251_.64.0163a04: 文非也
T2251_.64.0163a07: 毘婆沙師所誦非本論所誦。此意全任今文
T2251_.64.0163a16: 大不善地。論彼誦本末何用。又餘師如是 T2251_.64.0163a17: 爲句首非。有餘師致此語爲何。尚應言 T2251_.64.0163a18: 不説大不善地者。綴文未顯成義。又光 T2251_.64.0163a19: 釋義不順因誦引來句。依此理趣餘説如
T2251_.64.0163a22: 辨釋今唯大地法諍而致大善地等釋義之 T2251_.64.0163a23: 所以。故不言衍文也。如次上不同之不字。
T2251_.64.0163a26: 特言等等取大煩惱地。彼二地倶因便故顯 T2251_.64.0163a27: 再牒上安者言。彼文義爲正善。今亦應 T2251_.64.0163a28: 具言大善地地等。謂彼大善地等釋義因誦 T2251_.64.0163a29: 大地法引來。是今大地義同故所増加非本 T2251_.64.0163b01: 諍所誦。先有部不以大善地等致。故言 T2251_.64.0163b02: 非本等。非本論名本。故舊論云先不説
T2251_.64.0163b10: 不成證。故證十一卷觸言有二者非今意 T2251_.64.0163b11: 也
T2251_.64.0163b14: 無漏覺支ト非同時倶彼此極成。又有部依
T2251_.64.0163b21: 倶起受想思經文。爾者何故經言受想思識
T2251_.64.0163b27: 三法合不別。此三法不可別施設
T2251_.64.0163c01: 此二法可得別施設。耶。尊者大拘絺羅答 T2251_.64.0163c02: 曰。壽及煖此二法合不別。此二法不可別 T2251_.64.0163c03: 施設。所以者何。因壽故有煖。因煖故有壽。 T2251_.64.0163c04: 若無壽者則無煖。無煖者則無壽
T2251_.64.0163c08: 樂。一向可欣。一向可意色以順喜處作意 T2251_.64.0163c09: 思惟。若於此色由順喜處作意思惟所生 T2251_.64.0163c10: 喜受。是名眼見色已順喜處色近行。乃至廣 T2251_.64.0163c11: 説。十八別名謂色喜意近行乃至法喜意近 T2251_.64.0163c12: 行。餘準之
T2251_.64.0163c15: 境爲不雜縁。通縁五境便爲雜縁。然光
T2251_.64.0163c21: 後釋近爲喜等。意行者名他。意即行持業 T2251_.64.0163c22: 釋。爲意行之近。故名意近行第四轉依主
T2251_.64.0163c26: 遊行。故應立爲意近行。今論主竝不信
T2251_.64.0164a05: 不言近。唯是所依義也
T2251_.64.0164a08: 曰。問。亦説意知法已。豈亦有在意識耶。 T2251_.64.0164a09: 答。就勝説故無過。謂初喜等雖近行然非 T2251_.64.0164a10: 明利。後重於境揵利分別。乃名近行。由此 T2251_.64.0164a11: 故言意知法已
T2251_.64.0164a14: 縁流至第二句色與上。餘文皆可知。上三 T2251_.64.0164a15: 者非謂無色是色界之上地處所。故論第三
T2251_.64.0164a20: 言執也
T2251_.64.0164a23: 界。若依大乘有少異。欲色大同。無色界
T2251_.64.0164a28: 想。空處近分未得此名。縁下地色起色想 T2251_.64.0164a29: 故 T2251_.64.0164b01: 初靜慮中 舊論及鮮本竝正顯。光寶作十 T2251_.64.0164b02: 爲正
T2251_.64.0164b08: 相應與上下地成就不成義門遥遠。何以 T2251_.64.0164b09: 成就令同相應。夫九地成不成上成下竝 T2251_.64.0164b10: 皆唯捨受。若謂相應非唯通果。今於欲界 T2251_.64.0164b11: 唯通果。所成故云通果。寶疏云。但明色 T2251_.64.0164b12: 界成欲一也。生無色定不縁下故。不論 T2251_.64.0164b13: 成色多少準前可知。故重不述。其相具
T2251_.64.0164b17: 下徴釋其相。釋中有三。初叙善非近行。二 T2251_.64.0164b18: 故非下遮有部三性有漏總爲近行。三唯雖 T2251_.64.0164b19: 下成自唯染爲近行。此中有三。初標立。二 T2251_.64.0164b20: 爲義下擧能治六恒住成義。此中亦三。初 T2251_.64.0164b21: 擧經正成。次立能治理。後結能治。三又即 T2251_.64.0164b22: 下復以三十六句證唯雜染異。初標立中有 T2251_.64.0164b23: 三。初正宗。二問數行。三答。此文初標自他
T2251_.64.0164c01: 喜憂捨唯染相。非擧同時所應貪瞋癡。然光
T2251_.64.0164c04: 故云不擇
T2251_.64.0164c07: 捨者。集異門足簡取行捨。非受蘊攝捨受
T2251_.64.0164c10: 受蘊捨受。又三十六句中亦於捨分染善。 T2251_.64.0164c11: 爲能所離是也。故集異門判訣不審也。若不 T2251_.64.0164c12: 爾闕不擇捨能治。何云治彼三。具念正知 T2251_.64.0164c13: 者。明本及正理。婆沙。集異門等竝爾。鮮本 T2251_.64.0164c14: 作正智。舊論云有念有智。中含。雜含竝 T2251_.64.0164c15: 云正念正智。依婆沙云念惠爲自性鮮本
T2251_.64.0164c18: 身觸意識法不苦不樂。捨心住正念正智。是
T2251_.64.0164c24: 漏受
T2251_.64.0164c27: 句下釋此句名師。後耽嗜下配染善。此初
T2251_.64.0165a01: 依六離貪著喜。依六貪著憂依六離貪著憂。 T2251_.64.0165a02: 依六貪著捨。依六離貪著捨是名説三十六
T2251_.64.0165a05: 當知二種。或依著 或依無欲。云何喜依 T2251_.64.0165a06: 著。眼知色可喜意念受色欲相應。樂未得 T2251_.64.0165a07: 者欲得。已得者憶已生喜。如是喜是謂 T2251_.64.0165a08: 喜依著。云何喜依無欲。知色無常反易盡 T2251_.64.0165a09: 無欲。滅息前及今一切色無常。苦滅法已
T2251_.64.0165a13: 三十六是名説百八受。若依有部前十八行 T2251_.64.0165a14: 通三性。分染善爲三十六。婆沙百三十九
T2251_.64.0165a21: 由此諸句惟佛大師能知能説無滯礙故今 T2251_.64.0165a22: 依彼也。第五説云。有説此應名刀道。遊渉 T2251_.64.0165a23: 此者有傷害。故如説梵志第三意刀若揮
T2251_.64.0165b03: 名耽嗜依受。有説。耽嗜名一切煩惱。執著 T2251_.64.0165b04: 性故。若受與彼爲安足處名耽嗜依受。若 T2251_.64.0165b05: 受不與愛或一切煩惱爲安足處。名出離
T2251_.64.0165b09: 若不爾何云不苦不喜等。又羅漢雖斷有 T2251_.64.0165b10: 漏。有漏善喜等現行。是善性故非近行。故 T2251_.64.0165b11: 無有説羅漢發十八行。又唯爲遮唯染近 T2251_.64.0165b12: 行立六恒住。故非餘有漏喜等受。又近行唯 T2251_.64.0165b13: 染決定。故無有經説染近行。若通善應説 T2251_.64.0165b14: 善近行。又應分染善言三十六近行。既 T2251_.64.0165b15: 無此説。故知唯染也。然汝云通三性。對彼 T2251_.64.0165b16: 致雜染近行言。非謂非雜染別有餘近行。 T2251_.64.0165b17: 依問答法作此言。何可責此。又雜染言
T2251_.64.0165b23: 論得旨。譯云染汚不云雜染也
T2251_.64.0165c04: 故舊論具擧一頌。六處下云等恐蛇足亂 T2251_.64.0165c05: 入隣行。本唯二頌無可等文。故舊論唯擧 T2251_.64.0165c06: 二句無等字。若言等長行不爾。自指豈 T2251_.64.0165c07: 可煩乎。或顯取意根文。不爾者不成六 T2251_.64.0165c08: 處。故即次上所等意處文等。問。生老死二 T2251_.64.0165c09: 支已當中不擧何。答。按生老死二支。前第
T2251_.64.0165c14: 答。準識支等可知故。爲發學者惠了故
T2251_.64.0165c25: 云外。顯三種功能異故曰別能 T2251_.64.0165c26: 如草藥如花 本頌及舊論正理顯宗。今長 T2251_.64.0165c27: 行竝作華
T2251_.64.0166a02: 迴轉還生之曉顯惑過重。四樹莖是數數起 T2251_.64.0166a03: 之譬。故別擧枝花果三。五糠裹米則惑 T2251_.64.0166a04: 潤業。非獨能之由。或得者。舊論曰惑至得。 T2251_.64.0166a05: 得是疎。惑親。雖疎而尚須用。故今擧顯前 T2251_.64.0166a06: 四亦爾。故正理於第二喩説得於此不説。 T2251_.64.0166a07: 業三喩中初業潤惑非唯業力。次一業一生 T2251_.64.0166a08: 之喩。如草一熟果則枯更復不生果。後是 T2251_.64.0166a09: 近因喩。夫聖人示教。取多喩必非徒然 T2251_.64.0166a10: 也
T2251_.64.0166a17: 有餘義。實科名是也。光記唯科四有非 T2251_.64.0166a18: 也
T2251_.64.0166a28: 十六隨眠。一一現前令生相續。色無色界 T2251_.64.0166a29: 一切處各三十一隨眠。一一現前令生相續。 T2251_.64.0166b01: 彼簡譬喩者執唯愛恚二續生。今論主意 T2251_.64.0166b02: 不信彼義。故簡別標對法者
T2251_.64.0166b11: 慳ト悔ト忿ト覆トノ五竝垢自在起故唯修所斷。 T2251_.64.0166b12: 唯與修斷他力無明共相應。故名自在起。
T2251_.64.0166b20: 寶云明四食親也。是約所明法。乃依正理
T2251_.64.0166b25: 常。觀察反易。觀察離欲。觀察滅。觀察捨 T2251_.64.0166b26: 離。究竟苦邊。解脱於苦。謂一切衆生由食
T2251_.64.0166c05: 得自住持。得成諸有。得相攝受。何等爲 T2251_.64.0166c06: 四。一者麁段及微細食。二者觸食。三意思 T2251_.64.0166c07: 食。四者識食。諸比丘閻浮提人飯食麨豆 T2251_.64.0166c08: 及魚肉等此等名爲麁段之食。覆蓋按摩澡 T2251_.64.0166c09: 浴揩拭脂膏塗摩此等名爲微細之食。瞿陀 T2251_.64.0166c10: 尼人弗婆提人麁段微細與閻浮提略皆齊 T2251_.64.0166c11: 等。欝單越人身不耕種。自然而有成熟粳 T2251_.64.0166c12: 米。爲麁段食。覆蓋澡及按摩等爲微細食。 T2251_.64.0166c13: 一切諸龍金翅鳥等以諸魚鼈黿蝦蟇虬螭 T2251_.64.0166c14: 蛇獺金毘羅等爲麁段食。覆蓋澡浴等爲微 T2251_.64.0166c15: 細食。諸阿羅漢以天須陀妙好之味。以爲麁 T2251_.64.0166c16: 段。諸覆蓋等以爲微細。四天王天竝諸天衆 T2251_.64.0166c17: 皆用彼天須陀之味以爲麁段。諸覆蓋等隨 T2251_.64.0166c18: 以爲微細。三十三天還以彼天須陀之味 T2251_.64.0166c19: 以爲麁段。諸覆蓋等以爲微細。乃至他化自 T2251_.64.0166c20: 在天亦復如是。自此以上所有諸天竝以禪 T2251_.64.0166c21: 悦法喜爲食。三摩提爲食。三摩跋提爲食。 T2251_.64.0166c22: 無復麁段及微細。諸比丘一切衆生受卵生 T2251_.64.0166c23: 者。所謂鵝鴈鴻鶴鷄鴨孔雀鸚鵡鵒鳩鴿燕 T2251_.64.0166c24: 雀雉鵲鳥等。及餘種種雜類衆生從卵生者。
T2251_.64.0166c27: 根増長身命。所謂魚鼈龜蛇蝦蟇伽羅瞿陀 T2251_.64.0166c28: 等。及餘衆生以意思惟潤益諸根増長壽 T2251_.64.0166c29: 命者。此等皆用思爲其食。何等衆生以識 T2251_.64.0167a01: 爲食。所謂地獄衆生及無邊識處天等。此諸 T2251_.64.0167a02: 衆生皆用識持以爲其食。此中有偈。華色 T2251_.64.0167a03: 與諸法。壽命衣第五。市易及嫁娶。根光食
T2251_.64.0167a16: 非水飮等可摶團圓。云何名團。故應名段。 T2251_.64.0167a17: 按古譯亦作段。隋達摩笈多起世因本經七
T2251_.64.0167a27: 答。從多分説。復有説者飮吮等時亦作分 T2251_.64.0167a28: 段。有餘師言。從初而説。謂劫初時人受用 T2251_.64.0167a29: 地味皆作分段而呑噉之。因名段食。準知 T2251_.64.0167b01: 就顯了言團摶無有過。又華嚴經第二
T2251_.64.0167b04: 能別茲兩形遂迷謬用揣字。音初委切。此 T2251_.64.0167b05: 乃揣量之字也。按揣集勻韻會楚委切。音
T2251_.64.0167b08: 是分辨兩音兩義。豈非琳師還迷執耶
T2251_.64.0167b11: 也。於彼中對是細。無變穢者。欲界本有食 T2251_.64.0167b12: 反易而汚穢。故云變穢。舊論云無反穢流。 T2251_.64.0167b13: 正理。顯宗及明本如今爲正。然光記寫誤 T2251_.64.0167b14: 作便穢。如圓暉。未知音誤。依光迷謬也。 T2251_.64.0167b15: 細汚蟲舊論云髮汚虫。汚屋孤切。音烏。説 T2251_.64.0167b16: 文濁水不流也。不同汗候肝切人液也。故 T2251_.64.0167b17: 曲鉤干下。舊論。正理。及明本竝曲鉤。顯 T2251_.64.0167b18: 宗作汚乃勿怪矣。此中分文釋第二句 T2251_.64.0167b19: 有四。一辨麁細。二如是下辨界繋釋欲字。 T2251_.64.0167b20: 唯簡上界。三唯欲下出體釋體唯三。此中 T2251_.64.0167b21: 唯者一簡上界。二簡色聲根等。四可成下 T2251_.64.0167b22: 辨名義。先正示。後光顯下擧難釋。初難。後 T2251_.64.0167b23: 釋。此亦有二。一正釋。後釋雖下通伏難。婆
T2251_.64.0167c02: 亦約意可。第三非今論意 T2251_.64.0167c03: 觸謂三和所生諸觸 爲簡段食所觸境。今 T2251_.64.0167c04: 顯能觸心所言三和等。成別體云生
T2251_.64.0167c12: 義。後又契下證經。此爲三。初正引經證唯 T2251_.64.0167c13: 有漏。二言部下述釋經。三幾食下明四食皆 T2251_.64.0167c14: 潤當今二有。第二述釋中亦有二義。初約 T2251_.64.0167c15: 已生及中有。後又部下約無學有愛。初中先 T2251_.64.0167c16: 釋部多。後釋求生。此後中先問。後此目下 T2251_.64.0167c17: 答。正釋頌第七八句。此有四。一標立。二由 T2251_.64.0167c18: 佛下所以。三何等下徴。四一者下釋。此有五 T2251_.64.0167c19: 如文。第五起中爲二。初正釋。二引證。此有 T2251_.64.0167c20: 二。初證起生顯現文合中有。後又經下引 T2251_.64.0167c21: 四句分別文決起定中有。初擧初句文。後 T2251_.64.0167c22: 示四句配當。分文應知
T2251_.64.0167c28: 言資益有四説。前三説意互語實各應有。 T2251_.64.0167c29: 第四説言。本有安住最經多時聖與無學 T2251_.64.0168a01: 求暫安住。於此義既説安住。餘不如是 T2251_.64.0168a02: 不説安住
T2251_.64.0168a06: 論主意正在第一。故頌列中有名。爲顯本 T2251_.64.0168a07: 有言生已舊論直言已生不置部多
T2251_.64.0168a12: 正故云又。舊論云復次。有學容希求當來 T2251_.64.0168a13: 有故得求生名
T2251_.64.0168a16: 多等。非約第二義
T2251_.64.0168a19: 示引證。三亦見下明思食資現。婆沙百三十
T2251_.64.0168a22: 住。四中前二資現能勝。後二潤後有功 T2251_.64.0168a23: 増。今前二中擧段資後有以顯觸。後二中 T2251_.64.0168a24: 以思益現而顯識亦爾。故四皆通當今
T2251_.64.0168b01: 苦集。雖非親文竝資現當二有明白也。又
T2251_.64.0168b04: 離此四食
T2251_.64.0168b09: 下言亦。故知唯於義有兼正。文勢未顯也。 T2251_.64.0168b10: 見者眼見義非現見。舊論云曾見故。世傳 T2251_.64.0168b11: 者。舊論云先舊師説如此
T2251_.64.0168b15: 中有獸時出海濱。於沙潬中産生諸卵以 T2251_.64.0168b16: 以沙埋覆。還入海中。彼在卵憶念母。故
T2251_.64.0168b19: 若母憶念卵中子者卵則不壞。若母忘之 T2251_.64.0168b20: 彼卵便壞。此不應理。所以者何。勿以他 T2251_.64.0168b21: 食持自命。是故前説於理爲善。按集異門
T2251_.64.0168b26: 依之觀之應非集異門。若爾何文。謂正法
T2251_.64.0168b29: 飢渇身命増長。説全同今所破母常思卵。
T2251_.64.0168c07: 及彼言。設有如彼説。由義應知非
T2251_.64.0168c10: 水散石也。砂舟砂即今硃砂也。然集勻韻 T2251_.64.0168c11: 會於沙字註或作砂。於砂字下亦註或作 T2251_.64.0168c12: 沙。廣勻砂爲俗字。正字通初分爲音同字 T2251_.64.0168c13: 別詳辨。字典好正字通
T2251_.64.0168c16: 於孚媛觸位。次證婆沙爲正。寶釋云。此是 T2251_.64.0168c17: 論主正本文也。今詳此文。若證思食義則 T2251_.64.0168c18: 不應爾。若別論不思議力用義即無違。論 T2251_.64.0168c19: 起念母思在於觸位。述起思時謂十二支 T2251_.64.0168c20: 觸支時也。未知集異門文相違以致此謬 T2251_.64.0168c21: 判。彼集異門徴思食事云何結是爲思食。 T2251_.64.0168c22: 豈爲不爾。又釋觸思位非也。如十二支 T2251_.64.0168c23: 觸。前論意。六根後已至三和未了三受因 T2251_.64.0168c24: 位總爲觸。準彼寶意。卵未割時無思母念。 T2251_.64.0168c25: 割已成身體方有思念。故爲十二支觸位。 T2251_.64.0168c26: 以破非思食義。是謬之最。母孚煖時觸位定 T2251_.64.0168c27: 有思母念。故婆沙爲盡理。然可分別。謂起 T2251_.64.0168c28: 世經等悉作是説。從諸卵生者以觸爲食。 T2251_.64.0168c29: 今以思爲食者將是割時。必有思故。餘時 T2251_.64.0169a01: 觸食
T2251_.64.0169a04: 能引當來名色二有。業既引已愛潤識。能
T2251_.64.0169a07: 爲正。正理等不簡種子言故。又唯於此無 T2251_.64.0169a08: 而忽有設經部義
T2251_.64.0169a11: 三食。第三頗有下明觸等資而非食。第四諸 T2251_.64.0169a12: 有下明損而食。此有三。一標。二所由。三擧
T2251_.64.0169a15: 六彼説下通。七又孤下辨別孤地獄。八故五 T2251_.64.0169a16: 下總結
T2251_.64.0169a23: 布施贍部林中異生。此獲施福果大於彼。 T2251_.64.0169a24: 此下釋林中異生有四説。經復言。若以飮 T2251_.64.0169a25: 食布施贍部林中異生。有以飮食施一預 T2251_.64.0169a26: 流。此獲施福果大於彼。一來ト不還ト羅漢ト T2251_.64.0169a27: 獨覺ト如來ト及造舍施ト四方僧。以前前百
T2251_.64.0169b03: 以飮食供養外道離欲五通仙人其數滿 T2251_.64.0169b04: 百。復次如以如是等八萬四千奇妙之物 T2251_.64.0169b05: 施婆羅門。及施一百隱人。不如有人但以 T2251_.64.0169b06: 飮食施一贍部樹下未離欲染異生菩薩。復 T2251_.64.0169b07: 次以如是八萬四千奇妙之物施婆羅門及 T2251_.64.0169b08: 外道一百隱人竝贍部林下異生菩薩。不如
T2251_.64.0169b13: 如是大施。及施滿閻浮場凡夫食。若復有 T2251_.64.0169b14: 施一須陀洹食者。此於彼施爲最勝也。如 T2251_.64.0169b15: 是具帶前對一人ト一來ト不還ト羅漢ト獨覺 T2251_.64.0169b16: ト如來トニ格量。廣説。按婆沙所引無贍部 T2251_.64.0169b17: 之一。中含還云滿。後後文皆爾也。今論。毘 T2251_.64.0169b18: 那耶在一言。此論及婆沙但飮食爲能所格。 T2251_.64.0169b19: 中含大施對食。毘那耶八萬與但飮食竝 T2251_.64.0169b20: 於義無有滯塞。唯次第對無帶前前。 T2251_.64.0169b21: 毘那耶悉帶前前人。餘經論皆唯次第對明。 T2251_.64.0169b22: 是亦於義無不通。婆沙所引造舍等勝 T2251_.64.0169b23: 於如來。中含以獨覺對如來。亦乃對造舍 T2251_.64.0169b24: 等不以如來爲能對。後後文皆爾也。辟支 T2251_.64.0169b25: 與佛相違求義同餘經。格量法故。又今論 T2251_.64.0169b26: 及毘那耶預流爲向。餘皆總言也。初説一 T2251_.64.0169b27: 切有腹義。婆沙引無一言故。準長含還云 T2251_.64.0169b28: 滿閻浮場故。故論主致違文違理二破。如 T2251_.64.0169b29: 第六論設有如是文由義應知非
T2251_.64.0169c03: 近佛。別下後身菩薩故。此師意唯一菩薩 T2251_.64.0169c04: 勝百離欲仙人。故準此能破。論主所誦有 T2251_.64.0169c05: 羅漢近佛菩薩格對乎。若只以義責乎
T2251_.64.0169c08: 菩薩。而劣於次預流。勝於前五通仙。故爲 T2251_.64.0169c09: 順決擇分四善根。列位所推應爾故。僧無 T2251_.64.0169c10: 明本亦爾。鮮本作曾。按舊論作又曾不於 T2251_.64.0169c11: 餘處。須改爲曾
T2251_.64.0169c14: 遊戲勸矚品。按過去現在因果經。此時離欲 T2251_.64.0169c15: 愛得四禪。又餘經云得初禪。同離欲仙。 T2251_.64.0169c16: 舊論曰。此菩薩於此時與凡夫離欲欲界 T2251_.64.0169c17: 二義相應故。彼二義者所住與離欲。光二釋。 T2251_.64.0169c18: 初釋約所住同。後釋依惑不現同。而云未 T2251_.64.0169c19: 離欲也。由彼世尊。明本亦爾。鮮本作後 T2251_.64.0169c20: 爲正。論主所誦唯以外道對預流。無展轉 T2251_.64.0169c21: 以前異生對。故何除之。彼異生後身菩 T2251_.64.0169c22: 薩故。實勝預流故。問。與婆沙所引經有 T2251_.64.0169c23: 不同何故耶。一贍部上一言有無。二外道異 T2251_.64.0169c24: 生差別。三向果之殊別。答。誦者不同令爾
T2251_.64.0169c27: 中衆生有異。是小異。而此釋無可不可。以 T2251_.64.0169c28: 可不可無同不作釋。同不作故設筆墨 T2251_.64.0169c29: 實爲徒然。光記作兩解述和會。初約餘異 T2251_.64.0170a01: 生非今菩薩異生。而引一經有不同。今云 T2251_.64.0170a02: 不爾。引一處文何任自了解作文句。後解 T2251_.64.0170a03: 云外道云異生名異體同。是亦非也。格量 T2251_.64.0170a04: 法前後展轉傳釋。豈得上下林中衆生言忽 T2251_.64.0170a05: 爲相違。強和會不可和會故致此謬。 T2251_.64.0170a06: 問。論主親讀婆沙。彼將彼異生。格量於預 T2251_.64.0170a07: 流。今何言除彼異生。若與自誦別者應言 T2251_.64.0170a08: 異。彈斥婆沙諸義故。答。此事是所怪。然
T2251_.64.0170a13: 沙能所格倶唯飮食。是就略而於所施人 T2251_.64.0170a14: 多少及位高下分勝劣。如中含及毘那耶。 T2251_.64.0170a15: 八萬四千大施與唯飮食一。於施物既如 T2251_.64.0170a16: 是。所施人中今論云一林中異生。婆沙無 T2251_.64.0170a17: 一字爲異耳。毘那耶説一樹下未離欲染異 T2251_.64.0170a18: 生菩薩。中含言滿閻浮場凡夫。此中毘那 T2251_.64.0170a19: 耶爲具説。既云未離欲染等。論主曰離欲 T2251_.64.0170a20: 仙者。蓋是唯自所分別。何可爲後身菩薩。 T2251_.64.0170a21: 又憑依一言爲一人斥他成自。是亦不 T2251_.64.0170a22: 然。言一贍部林中衆生。不言贍部林中一 T2251_.64.0170a23: 衆生。經意取一處贍部林中諸衆生。故毘那 T2251_.64.0170a24: 耶云滿閻浮場凡夫。不漏閻浮林中故依 T2251_.64.0170a25: 之言一云滿。或唯云閻浮林中。於義全 T2251_.64.0170a26: 無違。對預流中毘那耶如今云向。中含 T2251_.64.0170a27: 及婆沙唯云預流。而格量顛末唯四果。不 T2251_.64.0170a28: 開向果爲八。若爾不關向果異。唯預流等 T2251_.64.0170a29: 四挍量故誦者各別。於義無有害。約初云
T2251_.64.0170b03: 前婆羅門及外道通仙與林中衆生以挍預 T2251_.64.0170b04: 流。後後亦皆帶前前明。婆沙引經去廣 T2251_.64.0170b05: 就略。但擧隣近一種以對量。雖言具略而 T2251_.64.0170b06: 旨不異。思可知。如是展轉對明是格量之 T2251_.64.0170b07: 法。何有去隣近前約疎遠之理。然論主所 T2251_.64.0170b08: 誦經除彼異生者。是非除去。而誦者誦脱。 T2251_.64.0170b09: 以何知之。本經元帶前前婆羅門外道彼衆 T2251_.64.0170b10: 生故。若衆生一種誦脱スルモ一往爲格量。能 T2251_.64.0170b11: 所對有之故。依此理論主判大懷疑也。又 T2251_.64.0170b12: 何彼菩薩如來不格量。問。本經既無文。何 T2251_.64.0170b13: 疑論主判。答。不應言。阿含説。依義不 T2251_.64.0170b14: 依文。依了義經不依不了義。若除彼衆 T2251_.64.0170b15: 生方是不了義。全不可依。亦復何不思義。
T2251_.64.0170b18: 非。可以量耳。問。挍量經論多是展轉格量 T2251_.64.0170b19: スレトモ如中含者初至如來。八番皆爾至第 T2251_.64.0170b20: 九番造舍供僧。除前第八隣近如來還將第 T2251_.64.0170b21: 七獨覺以挍量後後文帶前前。中悉除如 T2251_.64.0170b22: 來。今亦全同彼如何。答。是亦誦者錯脱。或 T2251_.64.0170b23: 寫脱。雖爾義一往如上辨。不爾者違格量 T2251_.64.0170b24: 式故。是故婆沙説略唯擧一種。中但以如 T2251_.64.0170b25: 來對造舍供僧。毘那耶亦具在之必勿封
T2251_.64.0170c02: 薩故。豈無贍部林中人行順決擇分。以不 T2251_.64.0170c03: 明説何懷疑。亦不遮彼林中者不修四善 T2251_.64.0170c04: 根故
T2251_.64.0170c07: 有死生二有唯一刹那。於此時中何識現
T2251_.64.0170c10: 等。寶云。大文第三明死生受識等。今云。 T2251_.64.0170c11: 光記非也。若死若生無有兼正故。非亦復 T2251_.64.0170c12: 唯明死生。明識受等故。舊論六門爲六段。 T2251_.64.0170c13: 頌釋及問皆各別。正理頌前具列六問。以顯 T2251_.64.0170c14: 無優劣。又凡科者伸標大意。何唯云沒。 T2251_.64.0170c15: 此頌前文有三。一結前。二如先下牒上起 T2251_.64.0170c16: 後。三何識下問起。此中死生各約刹那不 T2251_.64.0170c17: 依多念。故死後云生。以生必死有次起以 T2251_.64.0170c18: 取其初念。若言生死生間長招相亂故
T2251_.64.0170c23: 者簡喜樂也。非定無心二。舊論曰。非一ト
T2251_.64.0170c26: 何不言二非定無心。故知二即定無心。顯 T2251_.64.0170c27: 上句死生言通於此。故長行云此二。全非 T2251_.64.0170c28: 欲釋頌二字。臍。檗。鮮。明諸藏本頌竝正 T2251_.64.0170c29: 理。顯宗皆去肉但作齊。古通故舊論如今」
T2251_.64.0171a03: 非餘故初安唯
T2251_.64.0171a10: 即是生有
T2251_.64.0171a14: 乃至心處。造善根者識於所依從下分捨。 T2251_.64.0171a15: 即從下分冷觸隨起。如是漸捨乃至心處。
T2251_.64.0171a21: 大冷觸起遍滿所依。今依比文。上下漸捨皆 T2251_.64.0171a22: 至於心。古來相傳。若種善漸冷至頭面即 T2251_.64.0171a23: 死。若造惡業生鬼中者。從頭漸冷至腹即 T2251_.64.0171a24: 死。若生畜生至膝即死。若生地獄至脚即
T2251_.64.0171a27: 業所起冷觸定應向下。有人觸云。若生善 T2251_.64.0171a28: 趣從足漸冷至頭方死。若生惡道從頭漸 T2251_.64.0171a29: 冷至足方死。此由未見此論。故信自人情
T2251_.64.0171b03: 鬼者從復出。生人者從心出。生天者從眼 T2251_.64.0171b04: 出。作聖人者從頂出。諸經要集十九具辨 T2251_.64.0171b05: 大小差別
T2251_.64.0171b10: 中如毛端量。無舌根處。是末摩支節。若針 T2251_.64.0171b11: 刺著其人即死。舌中法爾有此空處。又解
T2251_.64.0171b16: 青蓮華鬚微塵等所觸。顯宗全同。亦舊論八
T2251_.64.0171b27: 災。答。彼亦無別災。唯總聚諸病。以爲災 T2251_.64.0171b28: 故言雜。不與別名。今約内外相例故不言 T2251_.64.0171c01: 地也。按此中有説兩字蓋誦者剩言。若亂 T2251_.64.0171c02: 入以無第四道註。何故爾者。有理有教故。 T2251_.64.0171c03: 何言有理。謂以外器亦無第四所害。無地 T2251_.64.0171c04: 斷用。今以彼例同内成義。豈其可爲二
T2251_.64.0171c07: 大種不猛利。有説若諸大種能壞外分。能 T2251_.64.0171c08: 爲外災。彼亦能壞内分。能斷末摩。地大種 T2251_.64.0171c09: 不能壞外分。不能爲外災。故亦不能壞
T2251_.64.0171c13: 二義之理。今論捨初二取第三有説。若作 T2251_.64.0171c14: 道註不亦宜哉。由是等理以爲剩字。何言
T2251_.64.0171c17: 大爲上首。與外器世界三災相似故。是故 T2251_.64.0171c18: 於内身有三災問。若如是者何故正理。顯 T2251_.64.0171c19: 宗不除去。謂依倶舍。亦誦加誰可知。復 T2251_.64.0171c20: 見倶舍道註亂入。闇愚者加之豈可爲無。 T2251_.64.0171c21: 如字句不同兩論非一。依理以判訣。識者 T2251_.64.0171c22: 勿怪勿怪矣
T2251_.64.0171c27: 言故
T2251_.64.0172a01: T2251_.64.0172a02: [IMAGE] T2251_.64.0172a03: [IMAGE] T2251_.64.0172a04: [IMAGE] T2251_.64.0172a05: [IMAGE]
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 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 [行番号:有/無] [返り点:無/有] [CITE] |