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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_.64.0279a01: 故亦名記。令彼問者得正解故。或有默然
T2251_.64.0279a02: 於理得勝。況酬彼問而非記耶。廣引外道
T2251_.64.0279a03: 扇帙略事。集異門八十三左云。應記言。佛説
T2251_.64.0279a04: 此問是不可記。常無常等不應理故。正理
T2251_.64.0279a05: 亦爾也。依此等文也。然此釋局焉。寶疏三四
T2251_.64.0279a06: 左依此論。正理云。準此亦有言。亦言存無
T2251_.64.0279a07: 言。又三十
六右		有二。佛地六十五右云。如是等問
T2251_.64.0279a08: 應默置。不可記故。瑜伽八十一十五右云。四
T2251_.64.0279a09: 者置記。謂由四因縁默置而記。是約默答。
T2251_.64.0279a10: 倫記五上二十
九左		云。汎論置記有二種。或有言
T2251_.64.0279a11: 説。或無言記。有言。説者若言汝問此不
T2251_.64.0279a12: 應記。雖復有言以遮止故名置記。或有
T2251_.64.0279a13: 默然。於理得勝亦名置記。如婆莠羅默然
T2251_.64.0279a14: 不答奢提羅事已上
T2251_.64.0279a15: 十八左彼第三問亦應一向記　對第二問一
T2251_.64.0279a16: 向記云亦。前難亦對第一一向記。然光記
T2251_.64.0279a17: 對反詰非也。寶疏云但得論意矣。此難者
T2251_.64.0279a18: 謂雙問。故云亦勝亦劣
T2251_.64.0279a19: 十八左然彼問者至應反詰記　先叙總意。後
T2251_.64.0279a20: 解釋文。總意言。彼問定非有一向記。而依
T2251_.64.0279a21: 義門容有二記。謂一分別記。二反詰記。今
T2251_.64.0279a22: 據一邊爲反詰記。汝難應一向記全不知
T2251_.64.0279a23: 問意。後解釋文。然彼問者一向爲將爲勝
T2251_.64.0279a24: 將爲劣問。不爲亦勝亦劣問。雖有爲勝爲
T2251_.64.0279a25: 劣二語而意但各一途。謂爲字所顯唯勝唯
T2251_.64.0279a26: 劣。唯問一用。不同亦勝亦劣兩用舊論問中
云爲勝爲
T2251_.64.0279a27: 劣。此論就略爲言一影一。又雜心四(二十左)
問人生殊勝不。竝是設爲言意唯勝唯劣		　由是
T2251_.64.0279a28: 非一向記。於人隨所望勝劣不定故。若
T2251_.64.0279a29: 不尋問意直據事法應成分別答。謂望天
T2251_.64.0279b01: 是劣。望下是勝。今但欲尋問者所方故。
T2251_.64.0279b02: 反詰言爲何所方。寶疏得論意。然爲先
T2251_.64.0279b03: 作反詰後分別記者若可然也。光記解釋
T2251_.64.0279b04: 大誤也。有云。正理論通此難但言爲勝
T2251_.64.0279b05: 不言劣。而言説一爲聲云不雙問。準彼
T2251_.64.0279b06: 此人問爲勝。此人問爲劣。非一人問爲勝
T2251_.64.0279b07: 爲劣二。故論文言一向爲問。詳曰。泥正理
T2251_.64.0279b08: 文。彼爲令知非一體兩用雙問但約爲勝
T2251_.64.0279b09: 一邊。然非不問爲勝爲劣。雖問爲勝爲劣
T2251_.64.0279b10: 然是意各別問。若爲勝則唯勝。爲劣亦爾。
T2251_.64.0279b11: 學者可思
T2251_.64.0279b12: 十八左對法諸師至不應爲記　第二叙對法
T2251_.64.0279b13: 師義。是集異門足八十三右婆沙十五十三左出。
T2251_.64.0279b14: 於中集異門但説四相耳。婆沙約直心諂
T2251_.64.0279b15: 心等決二三差別。今全擧婆沙義。然光。寶
T2251_.64.0279b16: 前章爲毘婆沙義。此爲本論師非也
T2251_.64.0279b17: 十九左今依契經至但應捨置　第三論主依
T2251_.64.0279b18: 經辨説論主不欲前二故直依經説。於中
T2251_.64.0279b19: 初説唯指事別。於義不違經。彼對法師義。
T2251_.64.0279b20: 二三差別難辨。倶反詰故。問。亦同唯請説
T2251_.64.0279b21: 於内心分直諂。是唯自立非經意。豈一切
T2251_.64.0279b22: 人可得知内心答此。故殊論主依經説
T2251_.64.0279b23: 斥彼。此一段皆是契經文。云依經故。舊論
T2251_.64.0279b24: 十四十九左四種云何上各在比丘言。故準此
T2251_.64.0279b25: 文知。於自部經無如是具説。長含十七十
T2251_.64.0279b26: 六右以世有常等事爲不決定記。以四諦等
T2251_.64.0279b27: 爲決定記。中含二十九説處經六右曰。其所
T2251_.64.0279b28: 説有四處。當以觀人。此賢者可共説不可
T2251_.64.0279b29: 共説若使此賢者一向論不一向答者。分
T2251_.64.0279c01: 別論不分別答者。詰論不詰答者。止論不
T2251_.64.0279c02: 止答者。如是此賢者不得共説亦不得共
T2251_.64.0279c03: 論。若使此賢者一向論便一向答者。分別論
T2251_.64.0279c04: 分別答者。詰論詰答者。止論止答者。如是此
T2251_.64.0279c05: 賢者得共説亦得共論。次復處非處住。所
T2251_.64.0279c06: 知住。説喩住。道跡住四處。婆沙十五十三右
T2251_.64.0279c07: 言多界經説擧道跡等。次亦云此經中説
T2251_.64.0279c08: 四事觀察而示四問記。其相同此經。彼多
T2251_.64.0279c09: 界經出中含四十七十二左而無兩種四處。
T2251_.64.0279c10: 但説六十二界會倶舍一云多界經六十二
T2251_.64.0279c11: 界。又婆沙百九十九三右云。世尊以四記論
T2251_.64.0279c12: 法而調伏之。廣説如無衣迦棄波經長含
T2251_.64.0279c13: 八衆集經十五左但列名曰。復有四法。謂四
T2251_.64.0279c14: 記論。決定記論。分別記論。詰問記論。止住
T2251_.64.0279c15: 記論。又大集法門經十三右出
T2251_.64.0279c16: 倶舍論法義卷第十九終
T2251_.64.0279c17:
T2251_.64.0279c18:
T2251_.64.0279c19: 阿毘達磨倶舍論法義卷第二十
T2251_.64.0279c20: 　豐山寓居上毛沙門快道記　
T2251_.64.0279c21:   隨眠品第五之二
T2251_.64.0279c22: 頌曰至正縁能繫　此八句頌初一句總標所
T2251_.64.0279c23: 繫事。下七句明能繫惑。此中初五句就自
T2251_.64.0279c24: 相惑。後二句約共相惑。自相惑中。初二句
T2251_.64.0279c25: 明過現意相應。次三句明未來六識相應。未
T2251_.64.0279c26: 斷言與能繫言各通中間五處。貪瞋慢言
T2251_.64.0279c27: 與意五字能所相應互影發。一若言隨應
T2251_.64.0279c28: 通下。一未來言流次二句
T2251_.64.0279c29: 論曰至謂見疑癡　先總簡釋示可知有三。
T2251_.64.0280a01: 此辨惑自共相。且者簡持義。謂簡纒垢等
T2251_.64.0280a02: 持六隨眠。今依法勝六卷三(三右)
四卷二(六右)		雜心論四之
十三
T2251_.64.0280a03: 右　結頌散釋。而不依發智三十七右婆沙論五
T2251_.64.0280a04: 十八初右約九結明能繫。故婆沙五十八初右
T2251_.64.0280a05: 曰。諸結有二種。一迷共相。謂無明。見。取。疑
T2251_.64.0280a06: 結。二迷自相。謂愛。恚。慢。嫉。慳結。簡彼故
T2251_.64.0280a07: 言且。諸者。非一義。煩惱六故。故言諸。總者。
T2251_.64.0280a08: 是統攝。攝六爲二。舊論十四二十右曰略
T2251_.64.0280a09: 事雖有多此説所繫　二簡釋事言。論前文
T2251_.64.0280a10: 六十八左廣説五事。故今特簡釋示所説
T2251_.64.0280a11: 如應未斷流至後門　三釋未斷言通下。雖
T2251_.64.0280a12: 散釋明不別可釋。而釋未斷一令人準思
T2251_.64.0280a13: 能繫未來等亦如是。故據初殊擧未斷
T2251_.64.0280a14: 初左若此事中至定遍起故　下正釋頌。明能
T2251_.64.0280a15: 繫有三。此初釋初三句明過現意識相應。
T2251_.64.0280a16: 初正明。後所由。已生簡未生。未斷簡已斷。
T2251_.64.0280a17: 謂前未生設生已斷即不繫。故於現在無
T2251_.64.0280a18: 未斷言者。既體現前。約未斷者。理在絶言。
T2251_.64.0280a19: 故且略之。或準過去可知。故頌文言未斷
T2251_.64.0280a20: 過現。舊論曰。過去現在欲瞋慢。是處已起乃
T2251_.64.0280a21: 至未斷。於是處中三界衆生與彼相應已上
T2251_.64.0280a22: 問。貪瞋慢意相應既繫三世。何不説爲遍
T2251_.64.0280a23: 行。故婆沙五十六三右曰。意識相應者。若在
T2251_.64.0280a24: 過去。若在未來。若在現在。皆容繫三世事。
T2251_.64.0280a25: 爲通此疑有所由釋。一以貪瞋慢自相惑
T2251_.64.0280a26: 非如共相遍行故。二雖繫三世。以非三
T2251_.64.0280a27: 界諸有情決定遍起繫三世諸有漏法盡故。
T2251_.64.0280a28: 是簡未來遍行。彼婆沙總説不論盡不盡
T2251_.64.0280a29: 故不言遍。是故論唯言能繫此事。與共相
T2251_.64.0280b01: 惑現在意同。六卷法勝三三右曰。若過去世
T2251_.64.0280b02: 貪瞋慢等。彼非一切イヽ於自境界中過去
T2251_.64.0280b03: 世縛。何以故。非不見不聞不分別事起貪
T2251_.64.0280b04: 瞋慢。何以故。分齊縁故。或時有人於眼
T2251_.64.0280b05: 生貪。非餘身分。何以故。自相使故。非貪等
T2251_.64.0280b06: 使共取境界如是見等。寶二左過現意繫現
T2251_.64.0280b07: 過不繫未來。此釋誤解法勝論。彼唯説未
T2251_.64.0280b08: 來中未盡非不繋未來也。光記於遍存兩
T2251_.64.0280b09: 種以簡釋。全非論意。此論遍三世有漏法
T2251_.64.0280b10: 盡名遍行。故言遍於三世。能縛三世。遍縛
T2251_.64.0280b11: 三世。非唯繫三世名遍行。何況遍自境。寶
T2251_.64.0280b12: 疏三十初行科過現六識。此通五識誤也。一
T2251_.64.0280b13: 違婆沙五十六三右傍法勝雜心
等竝全同		曰。五識相應
T2251_.64.0280b14: 者。若在過去繫過去事。若在現在繫現在
T2251_.64.0280b15: 事違此文下
後段用意		若在未來生法者繫未來事。
T2251_.64.0280b16: 不生法者繫三世事已上豈得與意同繫三
T2251_.64.0280b17: 世。以過現五識故。二慢唯有意不有五識。
T2251_.64.0280b18: 何此中可存五識。下論二十一六左曰。見所
T2251_.64.0280b19: 斷傍此中已
有慢		慢傍又擧修道丨
故慢唯意地也		眠皆唯意地起。三
T2251_.64.0280b20: 違正理論五十
三右		彼論五識未來可生處已顯過
T2251_.64.0280b21: 現五識。全同婆沙。不言在今段常讃讀
T2251_.64.0280b22: 正理。法寶於此所纒歴六小七大七等多端
T2251_.64.0280b23: 忘却讀正理。光記下引正理不謬也。問。
T2251_.64.0280b24: 論文於未來分意五。於此不爲豈非通六
T2251_.64.0280b25: 文勢常規。解云。既説慢無五理在絶言。
T2251_.64.0280b26: 故無意言簡。又頌云未來意遍行。前二句
T2251_.64.0280b27: 即意自顯成。應依義不依文。問。是繫三
T2251_.64.0280b28: 世於文無驗何。解云。既言非定遍顯不定
T2251_.64.0280b29: 繫三世。又望下自世及遍行。是顯示非自
T2251_.64.0280c01: 世亦非遍行而但繫三世。顯宗論二十六
T2251_.64.0280c02: 七右曰。豈不已斷繫義便無。既説繫言已顯
T2251_.64.0280c03: 未斷。何縁説此被未來繫。復説過去已生
T2251_.64.0280c04: 未斷。此未斷言應成無用。無無用過。此未
T2251_.64.0280c05: 斷言顯有品別漸次斷故。即於此論次下
T2251_.64.0280c06: 文中。亦説未來意遍行等。謂彼貪等九品
T2251_.64.0280c07: 不同。修道斷時九品別斷。有縁此事上品
T2251_.64.0280c08: 隨眠已起已滅已得永斷。彼於此事尙有未
T2251_.64.0280c09: 來餘品隨眠未起未滅未得永斷猶能爲繫。
T2251_.64.0280c10: 是故本論於此義中雖説未來愛等所繫。而
T2251_.64.0280c11: 於過去説未斷言。故未斷言深成有用。然
T2251_.64.0280c12: 過去世此品傍上品隨眠得未斷時傍永正
理可也		未
T2251_.64.0280c13: 來亦斷。容有餘品傍中
下品		未來隨眠能繫此
T2251_.64.0280c14: 事未得永斷正理五十。
二左全同		光記能繫一章甚略
T2251_.64.0280c15: 未足。寶疏甚繁亂義路而釋義致誤。如混
T2251_.64.0280c16: 引九結婆沙。令此段通六識。過現意繫過
T2251_.64.0280c17: 現等。依義皆思簡
T2251_.64.0280c18: 初左若未來世至皆能繫縛　二釋次三句明
T2251_.64.0280c19: 未來六識相應。是明未來意釋第四句。顯
T2251_.64.0280c20: 是過現及未來兩段而非識五意分莭。故於
T2251_.64.0280c21: 此言若無五識上。未來意地生不生竝皆
T2251_.64.0280c22: 繫三世。故言乃至未斷。不別言已生未斷。
T2251_.64.0280c23: 六卷法勝三三左曰。意地生不生法亦縁縛三
T2251_.64.0280c24: 世諸有漏法。何以故。彼縁一切有漏法故。
T2251_.64.0280c25: 正理五十
三右		曰。雖於此事或生不生。但未斷時
T2251_.64.0280c26: 皆名能繫。問。不生法是遍行應如後五。其
T2251_.64.0280c27: 可生法何是亦遍行。解云。約總類説如寶疏
二左辨		｣
T2251_.64.0280c28: 初左未來五識至繫未來世　次明未來五識
T2251_.64.0280c29: 可生位釋第五句。慢非五識相應。故唯貪
T2251_.64.0281a01: 瞋如前
引文		舊論言貪瞋慢者誦者誤。若記者誤。
T2251_.64.0281a02: 法勝論等言貪瞋慢總標意五無有妨焉。
T2251_.64.0281a03: 唯簡過現。以五若已生唯現量縁。是故可生
T2251_.64.0281a04: 亦唯未來。可生既唯未來。已生唯現。已滅唯
T2251_.64.0281a05: 過。不説準成。故顯宗二十六七左曰。由此已
T2251_.64.0281a06: 顯五識相應可生隨眠。若至過去惟繫過
T2251_.64.0281a07: 去至現亦爾。義准若與意識相應可生隨
T2251_.64.0281a08: 眠。若在過現未斷容繫非自世法廣縁
識故		法
T2251_.64.0281a09: 勝。雜心等皆説三世各唯繫自世
T2251_.64.0281a10: 初左未來五識至能繫三世　非惠道所斷而
T2251_.64.0281a11: 不生。唯縁闕不生故云未斷不生。顯宗曰。
T2251_.64.0281a12: 諸與五識相應隨眠。若定不生亦縛三世。
T2251_.64.0281a13: 謂彼境界。或在未來。或在現在。或在過去。
T2251_.64.0281a14: 彼雖已得畢竟不生。而未斷時性能繫縛。
T2251_.64.0281a15: 正理五十
三右全同		解云。且有眼識可縁色。眼生起縁
T2251_.64.0281a16: 闕得永不生。是則未來不生眼識。其色境在
T2251_.64.0281a17: 未來。次流在現。後滅落遮。境已渉三世故
T2251_.64.0281a18: 名繫三世。由是須知縁與繫別。雖是不
T2251_.64.0281a19: 縁而即能繫。若眼識不得縁闕不生。隨境
T2251_.64.0281a20: 渉三世繫自世。然得永不生。常居未來。雖
T2251_.64.0281a21: 居未來性是三世色能繫。光記二左
初行		同前
T2251_.64.0281a22: 釋。頌疏兩釋。初釋同光。後釋曰。或有同時
T2251_.64.0281a23: 參差三世。如有眼識定縁靑黃赤色三境
T2251_.64.0281a24: 而起。隨闕一境識即不生。其所闕境。或一
T2251_.64.0281a25: 未來。或一現在。或一過去。故説五識遍縛三
T2251_.64.0281a26: 世已上此兩釋本出寶疏三右彼曰。於中有
T2251_.64.0281a27: 二。或如心
形誤		今所縁歴其三世。或亦加
心非		於一所
T2251_.64.0281a28: 縁參差不定。彼正理文容預故致兩解。初一
T2251_.64.0281a29: 境異時渉歴三世。後三境同時居未現過位。
T2251_.64.0281b01: 詳曰。前解爲勝。以決定故。後解未也。不定
T2251_.64.0281b02: 而少分。一識同時多境豈是論意
T2251_.64.0281b03: 所餘一切至倶遍縛故　通論五六故言一
T2251_.64.0281b04: 切。此中見疑唯意相應。無明通六識也。所
T2251_.64.0281b05: 由準前可知。現在中言正縁者。顯示縁境
T2251_.64.0281b06: IMAGE
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T2251_.64.0281b17: 初左應辯諸事至顯其理趣　光。寶分科不同。
T2251_.64.0281b18: 光記總入後段。寶疏猶屬前段。爲此已下
T2251_.64.0281b19: 爲生起。湛惠云。寶疏爲優。符順正理及舊
T2251_.64.0281b20: 論故。正理五十一初右曰。如是略述三世
T2251_.64.0281b21: 有無理趣正邪有差別已。爲令此義決定
T2251_.64.0281b22: 増明。復依頌文廣顯理趣。頌曰如今　舊論
T2251_.64.0281b23: 意同。詳曰。光記爲正。爲起次頌於頌前
T2251_.64.0281b24: 論此。正理亦爾。爲頌廣顯於前略述。舊論
T2251_.64.0281b25: 却屬後段之證。曰毘婆沙師成立一切有爲
T2251_.64.0281b26: 法非常住。由與行相相應故。彼成立此
T2251_.64.0281b27: 義分明。謂偈曰云云汝湛惠言不爾者。此文
T2251_.64.0281b28: 屬前段。其詮何。又文云應辨有無。下頌廣
T2251_.64.0281b29: 辨有無。豈爲非生起。又彼正理五十三左標
T2251_.64.0281c01: 繫事必一物而是同時。於中有意五別。五
T2251_.64.0281c02: 必現量。現正縁色唯繫現色事。若意識現在
T2251_.64.0281c03: 前。正縁過未境即繫過未。餘一切準此應
T2251_.64.0281c04: 知
T2251_.64.0281c05:
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T2251_.64.0281c17: 古諸師去來實有實無兩宗。次四右先廣辨諸
T2251_.64.0281c18: 有相。明經部有非有爲境。倶覺生。有部唯
T2251_.64.0281c19: 縁有覺生。次十五右復辨去來實有假有。成
T2251_.64.0281c20: 立去來實有破論主朋經部。而至五十一卷
T2251_.64.0281c21: 初有彼結前。是幷頌前生起。汝但見頌前
T2251_.64.0281c22: 片文可笑矣。此中爲五。初經部兩關徴責。
T2251_.64.0281c23: 二有部略答。三生起頌文。四擧頌。五長行｣
T2251_.64.0281c24: 二右由契經説至勒斷欣求　雜含三十七左有
T2251_.64.0281c25: 一經全半紙曰。爾時世尊告諸比丘。過去未
T2251_.64.0281c26: 來色尙無常。況復現在色。多聞聖弟子如是
T2251_.64.0281c27: 觀察已。不顧過去色。不欣未來色。於現在
T2251_.64.0281c28: 色厭離。欲滅寂靜。受想行識亦復如是。次
T2251_.64.0281c29: 廣約三世説。今現在極成。故但引過未文。
T2251_.64.0282a01: 光記作兩解。第一爲正。順本經故。後釋分
T2251_.64.0282a02: 厭與捨大鑿也。經文既云已。又無求言故。
T2251_.64.0282a03: 惠暉過去色定共別解脱戒。未來色定道二
T2251_.64.0282a04: 戒。未檢本經坐以談妄。彼總約五蘊説。
T2251_.64.0282a05: 定唯戒色
T2251_.64.0282a06: 二左謂契經説至意及諸法　雜含八十八右有
T2251_.64.0282a07: 一經全七
行文		曰。世尊告諸比丘。有二因縁生
T2251_.64.0282a08: 識。何等爲二。謂眼色耳聲鼻香舌味身觸意
T2251_.64.0282a09: 法。正理五十六右引此文。五十一九左引經述
T2251_.64.0282a10: 釋文也。光記其二已下爲論釋誤也。頌疏
T2251_.64.0282a11: 亦從光
T2251_.64.0282a12: 二左非果生時有現因在此二句是所由也。
T2251_.64.0282a13: 舊論由何以故徴有此二句。光記三解第二
T2251_.64.0282a14: 爲正。順論當果言故。符正理五十一十五右
T2251_.64.0282a15: 顯宗二十六十一左故。彼曰。非業無間。異熟
T2251_.64.0282a16: 果生。非當果生時。異熟因現在。問。光初釋
T2251_.64.0282a17: 據婆沙説何不用。七十六九右若有異熟果
T2251_.64.0282a18: 在現在世時。若因在現在應説異熟因果
T2251_.64.0282a19: 同時。如是違前所引頌已上解云。光此釋是
T2251_.64.0282a20: 解倶舍而非婆沙。雖有理而背今文何
T2251_.64.0282a21: 可得用。彼婆沙前文亦有同此論。學者得
T2251_.64.0282a22: 造者意勿纒他文
T2251_.64.0282a23: 二左若自謂是至非此部攝　自下二釋下兩
T2251_.64.0282a24: 句簡別部宗。於中有三。初標稱有部宗
T2251_.64.0282a25: 相。二以設下二擧頌示所以。三謂若下正
T2251_.64.0282a26: 簡別部宗有二。初擧有部宗。先擧所説。後
T2251_.64.0282a27: 方許下判屬宗。二若人下擧相濫簡別。先
T2251_.64.0282a28: 擧所説。後彼可下簡別。此一章文易意難探。
T2251_.64.0282a29: 舊論十四二十二右文對檢。彼曰。若人自説我
T2251_.64.0282b01: 是薩婆多同學。此義必應信受。何以故。偈曰
T2251_.64.0282b02: 　由執説一切有許　釋曰。若人説一切有。
T2251_.64.0282b03: 謂過去未來現在虚空擇滅非擇滅。許彼爲
T2251_.64.0282b04: 説一切有部。復有餘人。説現世法必有。過
T2251_.64.0282b05: 去業若未與果是有。若過去業已與果。及未
T2251_.64.0282b06: 來無果此皆是無。若如是分別故説三世
T2251_.64.0282b07: 有。此人非説一切有部攝。是説分別部所攝
T2251_.64.0282b08: 已上此中分別部義同飮光部。婆沙五十一四
T2251_.64.0282b09: 右曰。或復有執。諸異熟因果若熟已其體即
T2251_.64.0282b10: 無。如飮光部。彼作是説。諸異熟因果未熟
T2251_.64.0282b11: 位其體猶有。果イヽ若熟已其體便無。如外種
T2251_.64.0282b12: 子芽未生位其體猶有。芽若生已其體更無
T2251_.64.0282b13: 百四十四(十三右)
宗輪(九十右)全同
T2251_.64.0282b14: 三右頌類相位待　舊論十四二十
二左		有。相。位。異。
T2251_.64.0282b15: 鞞婆沙七十八右事。相。時。異。雜心十一十一左
T2251_.64.0282b16: 分。相。分分。異。隨時隨代譯語爲異。而於
T2251_.64.0282b17: 所説義無有異。新婆沙七十七初右曰。説一
T2251_.64.0282b18: 切有部有四大論師。各別建立三世有異。
T2251_.64.0282b19: 謂尊者法救説類有異。尊者妙音説相有
T2251_.64.0282b20: 異。尊者世友説位有異。尊者覺天説待
T2251_.64.0282b21: 有異云云舊婆沙五十四無文。蓋殘闕。法勝
T2251_.64.0282b22: 論二本不載三世論。但婆沙標師名。餘論
T2251_.64.0282b23: 無擧名。唯示所立四別。諸論竝讃世友説
T2251_.64.0282b24: 揑餘三。今論亦同彼。非是論主創評決
T2251_.64.0282b25: 三右由類不同三世有異　此意部類流類
T2251_.64.0282b26: 名類。諸法爲體此諸法上有三類別
T2251_.64.0282b27: 三右　如破金器至而顯無異　顯字明本。光記。
T2251_.64.0282b28: 頌疏如今。婆沙云顯色無異。雜心云不捨
T2251_.64.0282b29: 色。正理。顯宗及鮮本作體。詳曰。作體爲正。
T2251_.64.0282c01: 論主欲令二喩有別改用金喩。故舊論曰
T2251_.64.0282c02: 物。取二喩其意應知
T2251_.64.0282c03: 三左尊者妙音　麟記一云。言妙音者梵云
T2251_.64.0282c04: 瞿沙唐云
能鳴		西域敷演宣令法號瞿沙。謂彼
T2251_.64.0282c05: 尊者久流生死今得聖智。對昔況然。故號
T2251_.64.0282c06: 能鳴。或能宣唱故號能鳴。準彼今就體其
T2251_.64.0282c07: 音聲體是妙故
T2251_.64.0282c08: 三左由相不同三世有異　光記云。此師説不
T2251_.64.0282c09: 相應中別有一類世相不同。三世有異。此釋
T2251_.64.0282c10: 意。過去相。現在相。未來相爲一類世相不
T2251_.64.0282c11: 同。詳曰。妙音瞿沙所造甘露味論上十六右列
T2251_.64.0282c12: 不相應行而無別立世相。可知誤也。麟記
T2251_.64.0282c13: 云。相謂相狀。非生等四相。爲勝也。光記亦
T2251_.64.0282c14: 釋合有兩釋。後釋非也。一蛇畫有用無用
T2251_.64.0282c15: 足故。二未來相有用不成故
T2251_.64.0282c16: 姬媵　應音二十五十七右云。居疑切。下餘
T2251_.64.0282c17: 證切。漢書文帝母薄姬。如淳曰。姬衆妾之總
T2251_.64.0282c18: 名也。姬亦女宦也。秩比二千石。位次婕妤
T2251_.64.0282c19: 下。左傳。以媵秦穆姬。杜預曰。送女曰媵。媵
T2251_.64.0282c20: 送也。寄也。公羊傳云。媵者何。諸侯一國。則二
T2251_.64.0282c21: 國媵之以姪娣從。釋名云。姪娣曰媵。媵承
T2251_.64.0282c22: 也。承事適他也。今三品曰姬。五品曰媵是
T2251_.64.0282c23: 也已上
應音		此音釋實證切。從嫁之女也
T2251_.64.0282c24: 尊者覺天至立名有異　諸論但總説待前
T2251_.64.0282c25: 後無細説光記
爾也		然正理五十二二右曰。如是
T2251_.64.0282c26: 諸法行於世時。待現未名過去。待過現
T2251_.64.0282c27: 名未來。待過未名現在　寶疏
依釋		　又婆沙云。
T2251_.64.0282c28: 如是諸法。待後名過去。待前名未來。倶時
T2251_.64.0282c29: 名現在。詳曰。婆沙既倶時名現在。準彼
T2251_.64.0283a01: 現在爲本。從前後待對。一女喩如是。而婆
T2251_.64.0283a02: 沙七十六判三世差別有十七復次。第十四
T2251_.64.0283a03: 復次全同正理。竝無有妨。但是通別遠近
T2251_.64.0283a04: 異
T2251_.64.0283a05: 四右第一執法至外道朋中　已下破三取第
T2251_.64.0283a06: 三。其能破交同婆沙雜心。然寶疏云論主評
T2251_.64.0283a07: 簡者非也。是自古對法宗評簡如是故。此
T2251_.64.0283a08: 破同雜心。彼十一
十一右		曰當知此是轉變薩婆多。
T2251_.64.0283a09: 雜心主非婆沙法救視可知矣。意旨同此。
T2251_.64.0283a10: 婆沙破亦不異此。彼細述理。此總云數論
T2251_.64.0283a11: 朋。若欲爲朋所以應如婆沙。而文言各別
T2251_.64.0283a12: 故光記隔於又言。正理五十二二右破此云。
T2251_.64.0283a13: 今謂不爾。非彼尊者説有爲法其體是常。
T2251_.64.0283a14: 歴三世時法隱法顯。但説諸法行於世時。
T2251_.64.0283a15: 體相雖同而性類異。此與尊者世友分同。
T2251_.64.0283a16: 何容判同數論外道顯宗二十六
(十三右)全同		今彈云。彼
T2251_.64.0283a17: 尊者既離自性別説其類。終歸性常。金器
T2251_.64.0283a18: 乳酪喩豈爲不然。又三世流入而未來有
T2251_.64.0283a19: 滅過去有生類。是同數論性常用轉變。何
T2251_.64.0283a20: 云不同。若言分同世友不可破。餘師亦
T2251_.64.0283a21: 有分同。謂體不異竝同故
T2251_.64.0283a22: 第二所立至何義爲同　婆沙略但破法。今
T2251_.64.0283a23: 同雜心。具破法譬。唯言簡現行。而顯於妻
T2251_.64.0283a24: 貪現行成就倶有。雜心云。於一色愛著亦行
T2251_.64.0283a25: 亦成就。於餘成就而不行。是故彼説世亂。
T2251_.64.0283a26: 譬亦相違
T2251_.64.0283a27: 四右此已具知至何謂去來　自下第二正破
T2251_.64.0283a28: 有二。初頌前略推徴。後以頌廣破。此即初
T2251_.64.0283a29: 也。光記爲小科得。入前段不也。寶疏入後
T2251_.64.0283b01: 段得。爲第四非也。於中有五。一經部難。
T2251_.64.0283b02: 二有部答。三經部重徴。四有部通。五經部難
T2251_.64.0283b03: 絶。此是初也。此三世實有已具知有四師差
T2251_.64.0283b04: 別。及世友約位爲善。彼世友約位義應更
T2251_.64.0283b05: 復分別思惟而説。難云。汝去來世應名現
T2251_.64.0283b06: 在。執體實有故。如正有作用時。如馬角
T2251_.64.0283b07: 等或汝去來世應非去來世。執體實有故。
T2251_.64.0283b08: 如汝現在
T2251_.64.0283b09: 四左是則過去至世相應雜　五經部難絶是
T2251_.64.0283b10: 以有取果與果而爲作用者。則過去同
T2251_.64.0283b11: 類因異熟因等既極成能與果。以能與果
T2251_.64.0283b12: 應許有作用。如是過去有作用亦應名
T2251_.64.0283b13: 現在。若爾世相應雜亂。又若救言彼唯與果
T2251_.64.0283b14: 無有取果。取與不具故非難。已彼過去有
T2251_.64.0283b15: 取與中與果半作用。由是過去世法無作用
T2251_.64.0283b16: 邊名過去。有與果用邊名現在。若爾世相
T2251_.64.0283b17: 應雜。有半作用一句是遮救。若述上文鄭
T2251_.64.0283b18: 重失。既過去作用成。即雜亂故。由是舊論
T2251_.64.0283b19: 十四(二
十四右)		曰。復次未來傳誤
過去		同類等因由正感
T2251_.64.0283b20: 果故。已立有功能。或立半功能。是故立世
T2251_.64.0283b21: 相相雜。光記得論意。便於有半作用前致
T2251_.64.0283b22: 亦應名現在結。寶疏未得論意。替既作唯。
T2251_.64.0283b23: 以現在異熟因添蛇足。誤半作用文以鑿。
T2251_.64.0283b24: 不忍視之也。若隨現在法中。唯或取果或
T2251_.64.0283b25: 與果多有之。如何以彼一得致雜亂難。又
T2251_.64.0283b26: 若如汝言。彼正理師何不救此理。彼論五
T2251_.64.0283b27: 十二三右曰。且彼經主作是難言。若約作用
T2251_.64.0283b28: 立三世別。彼同分攝眼等諸根現在前時有
T2251_.64.0283b29: 何作用。若謂彼能取果與果。是則過去同類
T2251_.64.0283c01: 因等既能與果。應有作用。有半作用世相
T2251_.64.0283c02: 應雜。此難都由不了法性。諸法勢力總有
T2251_.64.0283c03: 二種。一名作用。二謂功能。引果功能名爲
T2251_.64.0283c04: 作用。非唯作用總攝功能。亦有功能異於
T2251_.64.0283c05: 作用。且闇中眼見色功能。爲闇所違非違
T2251_.64.0283c06: 作用。謂有闇障違見功能。故眼闇中不能
T2251_.64.0283c07: 見色。引果作用非闇所違。故眼闇中亦能
T2251_.64.0283c08: 引果。無現在位作用有闕。現在唯依作用
T2251_.64.0283c09: 立故。諸作用滅不至無爲。於餘性生能爲
T2251_.64.0283c10: 因性。此非作用但是功能。唯現在時能引
T2251_.64.0283c11: 果故。無爲不能引自果故。唯引自果名
T2251_.64.0283c12: 作用故。由此經主所擧釋中與傍彼同
分眼丨		果功能
T2251_.64.0283c13: 亦是作用。良由未善對法宗。以過去因傍同
類因
T2251_.64.0283c14: 等雖能與果無作用故世相無雜已上準此
T2251_.64.0283c15: 應知寶疏謬也。彼正理師辨別作用功能致
T2251_.64.0283c16: 救。是一己新立今就功能作用無別毘婆沙
T2251_.64.0283c17: 宗以加彈斥。若如汝言違背婆沙百十六
T2251_.64.0283c18: 十六右二無心定入定心等無間縁。取果與果
T2251_.64.0283c19: 同時爲善評家。復乖婆沙處處文
T2251_.64.0283c20: 四左頌曰至法性是深　此頌正理有而渉於
T2251_.64.0283c21: 十七紙述而救。於顯宗無。唯叙宗故。是顯
T2251_.64.0283c22: 宗論顚末之法。舊論頌異此而長行同。彼十
T2251_.64.0283c23: 四二十
四右		偈曰。何礙。縁不具非常此云何。壞悉
T2251_.64.0283c24: 檀理故此論
無也		功作非
誤也		能不異故當無異世義則
T2251_.64.0283c25: 不成當世
便壞		未生滅云何此第
三句		由去來體故此無
T2251_.64.0283c26: 彼無此終句也。蓋梵本異。譯者料理乎。此
T2251_.64.0283c27: 中初三句經部破有部。終一句有部唱法性
T2251_.64.0283c28: 難思。光記用字通上下者非也。唯屬下不
T2251_.64.0283c29: 可通上。義善顯故。若不爾者何不言何礙
T2251_.64.0284a01: 用用何。故舊論無用言。而唯牒釋何礙二
T2251_.64.0284a02: 字。次牒釋此云何三字
T2251_.64.0284a03: 四左論曰至許常有故　長行中大爲二。初釋
T2251_.64.0284a04: 前三句破有部。二釋第四句九右
四行		有部説
T2251_.64.0284a05: 法性難思。寶疏大爲四莭未可也。初中有
T2251_.64.0284a06: 三。一正釋前三句。二五右
初丨		破有部所立及
T2251_.64.0284a07: 證。三八左
八行		論主結有部非讃述經部義。初
T2251_.64.0284a08: 中有四。一何礙力難。二傍此作
用下		更有作用難。
T2251_.64.0284a09: 三傍若此
作用		世義破壞難。四傍彼復
應説下		未生已滅不成
T2251_.64.0284a10: 難。初何礙力難有三。一以體恒令用恒。二
T2251_.64.0284a11: 正礙力難。三擧衆縁救破。此中初應説言
T2251_.64.0284a12: 蒙能起作用。故應説下有若言。舊論十四
T2251_.64.0284a13: 二十
四右		云。此義應説。謂此法由自體恒有應恒
T2251_.64.0284a14: 作功能寶疏若迴説上。光釋
脱若言竝非也
T2251_.64.0284a15: 四左又此作用至有餘作用　第二更有作用
T2251_.64.0284a16: 難。釋頌用云何。汝由作用令法成過現未
T2251_.64.0284a17: 別。此能成作用亦有三世。其去來今誰令去
T2251_.64.0284a18: 來今。若有別作用令作用成去來今重重
T2251_.64.0284a19: 無窮。舊論別有頌文破救
T2251_.64.0284a20: 四左若此作用至滅名過去　第三世義破壞
T2251_.64.0284a21: 難。釋第二句有四。一有部救。此能成作用
T2251_.64.0284a22: 非去來今。無別能成作用故。而是有非無。
T2251_.64.0284a23: 二則無下經部破。若非去來今則無爲故應
T2251_.64.0284a24: 常住。違無爲無作用宗。若言作用是有則
T2251_.64.0284a25: 非無故是恒有。不應言已滅未有。舊論別
T2251_.64.0284a26: 有頌破此。此是下救破由漸。應屬後段。光･
T2251_.64.0284a27: 寶屬前段者非也。三若許下有部救釋無
T2251_.64.0284a28: 異。四若爾下經部破釋世便壞。此中有三。
T2251_.64.0284a29: 一正破。二有部反問。三經部示不成所以。初
T2251_.64.0284b01: 中有總破別破總結三莭如文可知。何爲
T2251_.64.0284b02: 不成已下。光記總爲有部救非也。不順前
T2251_.64.0284b03: 何得有時名爲過未文故。寶疏但何爲不成
T2251_.64.0284b04: 句爲反問爲勝也
T2251_.64.0284b05: 五左則三世義至皆不成立　正理牒此論亦
T2251_.64.0284b06: 同此也。若準此文則三世義應屬上文。謂
T2251_.64.0284b07: 若不許諸本無名未來。今有名現在。有已
T2251_.64.0284b08: 還無名過去是則三世義。應一切種有爲法
T2251_.64.0284b09: 義皆不成立。若依舊論十四二十
五左		曰。是故三
T2251_.64.0284b10: 世義一切種皆不成就。應屬下文。若爾應
T2251_.64.0284b11: 言可在不成上。文言便故在下。猶如成唯
T2251_.64.0284b12: 識一四右曰又常遍。故應無動轉如何隨身
T2251_.64.0284b13: 能造諸業。述記一本八十左釋。應言可在如
T2251_.64.0284b14: 字上。言便故在此。義燈二本五右亦如是。然
T2251_.64.0284b15: 光記八左皆不成立句兩續。而三世義句展轉
T2251_.64.0284b16: 破。未親文義也
T2251_.64.0284b17: 五左此但有虚言至眞自在作　此輕調破。此
T2251_.64.0284b18: 有標釋引證三莭。然寶疏爲三種破非也
T2251_.64.0284b19: 五左未來當有有果因故　光･寶竝致兩釋。
T2251_.64.0284b20: 唯前後異而其義同。果與因分配去來。是
T2251_.64.0284b21: 非論意。下文六右
二行		云曾當因果。彼既曾當如
T2251_.64.0284b22: 次因果。今亦配分應言因果。已不爾。故知
T2251_.64.0284b23: 光･寶竝不得論意。今謂。果之因依主釋。有
T2251_.64.0284b24: 得果之因故當來可有果。故未來當有名
T2251_.64.0284b25: 有。此但未來當有所以不關過去。故言果
T2251_.64.0284b26: 因。不言因果。由是舊論十四(三
十五右)		曰。未來者
T2251_.64.0284b27: 若有因法イヽ當有。彼當有言在最後。而無
T2251_.64.0284b28: 果言
T2251_.64.0284b29: 六右若倶是有至是去來性　去來二世倶實
T2251_.64.0284c01: 有。如何可得言是過去自性。是未來自性
T2251_.64.0284c02: 成差別。光可也。寶釋倶爲三世非也
T2251_.64.0284c03: 六右豈彼不許至重爲説有　光･寶解釋不同。
T2251_.64.0284c04: 光記屬上爲有部難文。豈言長讀貫説有。
T2251_.64.0284c05: 謂非彼外道不許業曾有性故而今世尊重
T2251_.64.0284c06: 爲彼説有。是彼許曾有性而不許實有。故
T2251_.64.0284c07: 今爲成實有佛重説此有。寶疏屬下爲經
T2251_.64.0284c08: 部通釋。豈字短讀絶曾有性。而今已下更牒
T2251_.64.0284c09: 重説有爲通釋基。謂豈彼外道不許業是
T2251_.64.0284c10: 曾有性。如是許曾有性。而今世尊重爲説
T2251_.64.0284c11: 有者。今詳曰。此論文錯義難通曉故致異
T2251_.64.0284c12: 解。正理論五十一六左擧依彼所引已下文
T2251_.64.0284c13: 救釋。而無前文。然舊論十四二十
六右		文正應依
T2251_.64.0284c14: 彼。彼曰。爲彼不許此業先時已有故。説
T2251_.64.0284c15: 是有爲已許。若爾佛何故爲彼更説有。此
T2251_.64.0284c16: 中佛世尊依自相續有宿業功能。能與今後
T2251_.64.0284c17: 二世果報故説此言已上準彼豈言應作
T2251_.64.0284c18: 爲。則是經部通釋。而今世尊一句應作若
T2251_.64.0284c19: 爾佛何。則是有部徴。依彼已下經部釋。如是
T2251_.64.0284c20: 云文云義隱暢
T2251_.64.0284c21: 六右依彼所引至密説爲有　此中相續是言
T2251_.64.0284c22: 依身。故云現云中。與功能之所依故。與下
T2251_.64.0284c23: 八右相續轉變別
T2251_.64.0284c24: 於勝義空至有已還無　雜含十三二十
一左		曰。云
T2251_.64.0284c25: 何爲第一義空經。諸比丘眼生時無有來
T2251_.64.0284c26: 處。滅時無有去處。如是眼不實而生。生已
T2251_.64.0284c27: 滅盡。是從所明立名。舊論云眞實空經。増
T2251_.64.0284c28: 一三十四左第一最空法經所明。同而無不實
T2251_.64.0284c29: 而生生已滅盡句。蓋譯人別令文有異。又増
T2251_.64.0285a01: 一四十八二十右同此
T2251_.64.0285a02: 六左若謂此言至義已成立　破救有二。初調
T2251_.64.0285a03: 破。世與法無別故。後義破。去來無義自成
T2251_.64.0285a04: 故。又初唯就現世言。後就本無等言。是二
T2251_.64.0285a05: 破差別。彼救意有兩意。一唯依現世。二依
T2251_.64.0285a06: 現世眼根。於破中。初破唯依現世。故云現
T2251_.64.0285a07: 世性與彼眼根體無別。舊論曰世與法義
T2251_.64.0285a08: 不異故光記第一釋可。第二釋根
對根非也。今論云性故		後破依現世眼
T2251_.64.0285a09: 根。今論但云若許現世本無等。彼舊論曰若
T2251_.64.0285a10: 汝執於自體イヽ未有有
T2251_.64.0285a11: 七左若謂未來無現世者　光兩釋。初聲與世
T2251_.64.0285a12: 性。後聲與聲。詳曰。後爲正。今其體一故。舊
T2251_.64.0285a13: 論云此境一故故。此中四重救破展轉相起。
T2251_.64.0285a14: 謂若縁彼聲應更發聲。更不發住未來
T2251_.64.0285a15: 故。汝宗立未來實有。何云是無。雖實有去
T2251_.64.0285a16: 來聲無現在聲。故云無無妨是非理。於三
T2251_.64.0285a17: 世竝聲體同一故若言有少別非同一。我
T2251_.64.0285a18: 本無今有義自成
T2251_.64.0285a19: 七左然菩薩説者　菩薩是經名。舊論曰。若爾
T2251_.64.0285a20: 菩薩所説經云何言云云
T2251_.64.0285a21: 八右得有猶預或有差別　光記云有差別
T2251_.64.0285a22: 有無差別。寶疏云言是色非色差別。今曰。
T2251_.64.0285a23: 舊論十四二十
八右		曰。疑及簡擇云何成。復有何
T2251_.64.0285a24: 差別已下
證下		復次此義由此證必定應爾。於
T2251_.64.0285a25: 餘經中云云準彼若境同實有者應無差別。
T2251_.64.0285a26: 此難境令無差別。上難覺令無疑心所故
T2251_.64.0285a27: 正理五十八右救曰。理應容有顚倒境智。必
T2251_.64.0285a28: 無有智無境而生。故一切覺皆縁有境。由
T2251_.64.0285a29: 是於境得有猶預。謂我於此所見境中。爲
T2251_.64.0285b01: 是正智爲是顛倒。即由此故差別理成。同
T2251_.64.0285b02: 有相中見有別。故非無與有少有相同。如
T2251_.64.0285b03: 何於中得有差別。唯於有法有差別故
T2251_.64.0285b04: 但於有境覺有差別。故唯有境覺有差別
T2251_.64.0285b05: 理イヽ成。非於有無可辨差別已上光寶
非論意
T2251_.64.0285b06: 八右以薄伽梵至上是無上　舊論如今。雜含
T2251_.64.0285b07: 二十六二十
五左		出。然有非有作實不實。又初暮
T2251_.64.0285b08: 作日中。餘同也。正理五十八左通此經中。有
T2251_.64.0285b09: 非有作薩非薩而曰。彼世親謂此顯知有無
T2251_.64.0285b10: 義。由不詳審故作是言。此中薩聲正顯妙
T2251_.64.0285b11: 義。非薩聲顯非妙義乃至故次後復説知有
T2251_.64.0285b12: 上無上爲令解上知薩非薩言。正顯弟子
T2251_.64.0285b13: 知妙非妙義。言妙非妙者是無失有失。有
T2251_.64.0285b14: 失是有上。無失是無上。故有上無上顯妙非
T2251_.64.0285b15: 妙義。或顯此妙非妙中有勝有劣。故復爲
T2251_.64.0285b16: 説有上無上令其了知已上準本經實不實。
T2251_.64.0285b17: 非無妙非妙義。然是正有非有義。汝言正
T2251_.64.0285b18: 故。而即爲上無上非也。文既四各別故。後
T2251_.64.0285b19: 釋亦非也。以爲妙非妙中勝劣故
T2251_.64.0285b20: 八右由此彼説至亦不成因　經部由上來教
T2251_.64.0285b21: 理識縁無而生。然汝有部量云。過未世應
T2251_.64.0285b22: 實有。識必有境故。如現在。是他隨一不成
T2251_.64.0285b23: 因。經部過未世縁無識生。不許識必有境
T2251_.64.0285b24: 故
T2251_.64.0285b25: 八右然業爲先至令當果生　相續等三。經部
T2251_.64.0285b26: 宗竝是種子異名。然寶疏云相續身中非也。
T2251_.64.0285b27: 故正理五十一十五左釋此云。業相續者謂業
T2251_.64.0285b28: 爲先。後後刹那心相續起
T2251_.64.0285b29: 八右破我品中當廣顯示　舊論十四　二十
八左		亦
T2251_.64.0285c01: 云説我品。然品聲應誦者誤。應言破我論。
T2251_.64.0285c02: 具如已辨。若言不爾。鮮本破言作彼何爲。
T2251_.64.0285c03: 由是彼正理論。於此不指破我。即具説業
T2251_.64.0285c04: 爲先相續等生當果之相。即同我論文。所
T2251_.64.0285c05: 以是破我別論非倶舍。彼師所造無破我論
T2251_.64.0285c06: 故不能指示。故以破我論意具釋於此也｣
T2251_.64.0285c07: 八右若執實有至有必不滅　後牒宗破有二。
T2251_.64.0285c08: 初正牒宗破。後擧救破。初中有二。一別牒
T2251_.64.0285c09: 過未實有破。此有二失。初過去業無用失。
T2251_.64.0285c10: 後未來果無體失。二若一下總牒三世實有
T2251_.64.0285c11: 法體恒有破。亦有二失。初因果不成失。後
T2251_.64.0285c12: 同外道失。寶疏總爲四失麁也
T2251_.64.0285c13: 八左兩衆外道　正理及明本如今作兩非
T2251_.64.0285c14: 也。鮮本作雨爲是。舊論十四二十
八左		曰婆沙乾
T2251_.64.0285c15: 若。應音二十四五左釋顯揚論曰。雨衆于矩
T2251_.64.0285c16: 切。梵言嚩利沙。亦云跋利沙。此云雨。外道
T2251_.64.0285c17: 名也。鍵拏此云衆。謂雨等者誤師。徒之云誤
T2251_.64.0285c18: 衆故云雨衆者也琳音四十七(十
四左)亦同
T2251_.64.0285c19: 八左如契經言至或唯三世　此擧二經。意言。
T2251_.64.0285c20: 經所説或唯十二處或唯三世。而不別説過
T2251_.64.0285c21: 未是實有。故世尊如其所有説有言。謂現
T2251_.64.0285c22: 實有。過曾有。未當有。於現中亦有實有假
T2251_.64.0285c23: 有。舊論曰。若如道理應有必如此有。問。二
T2251_.64.0285c24: 經者何。答。一雜含十三十六左曰。生聞婆羅門
T2251_.64.0285c25: 白佛言。云何一切有。佛告彼。我今問汝隨
T2251_.64.0285c26: 意答我。婆羅門於意云何。眼是有不。答言
T2251_.64.0285c27: 是有。沙門瞿曇色是有不。答言是有。沙門瞿
T2251_.64.0285c28: 曇婆羅門有色有眼識有眼觸。有眼觸因
T2251_.64.0285c29: 縁生受若苦若樂不苦不樂不。答言有。沙門
T2251_.64.0286a01: 瞿曇耳鼻舌身意亦如是説。二雜含三十七左
T2251_.64.0286a02: 廣説三世有。前二右有部所證文是。顯經別
T2251_.64.0286a03: 曰或唯三世。二唯言簡有部加實有言。如
T2251_.64.0286a04: 其下述經意。然稽古下十四右曰。按或唯三世
T2251_.64.0286a05: 至而説有言。經部據經以述自宗義。諸註
T2251_.64.0286a06: 以爲經文者謬矣。是則文理不屬。是亦不
T2251_.64.0286a07: 讀經本故也。今謂。汝却未考論意也。又
T2251_.64.0286a08: 未知諸註爲經本之意而妄斥破。豈可當
T2251_.64.0286a09: 哉。問。經本無量。若應是一經。舊論文亦全
T2251_.64.0286a10: 同此故。解云不爾。以何知此。顯宗論二十
T2251_.64.0286a11: 六十二右曰。佛爲梵志説如是言。一切有者
T2251_.64.0286a12: 惟十二處。是故去來決定實有。若一經連文
T2251_.64.0286a13: 顯宗豈可置不引
T2251_.64.0286a14: 九左毘婆沙師至便撥爲無　正理五十二十五
T2251_.64.0286a15: 右曰。經主於此詭設謗言。毘婆沙師乃至便
T2251_.64.0286a16: 撥爲無。今定謂仁竊自造論矯託題以毘婆
T2251_.64.0286a17: 沙名。眞毘婆沙都無此語。又不如彼自率
T2251_.64.0286a18: 己情妄説去來如現實有。三世實有性各別
T2251_.64.0286a19: 故。詳彼意。欲爲聖教災詭設虚言謗正
T2251_.64.0286a20: 論者。豈由如是所設謗言令我義宗所有
T2251_.64.0286a21: 虧損寧有。我部諸大論師博究精通聖道正
T2251_.64.0286a22: 理。具苞衆徳。名稱普聞。於小難中不能通
T2251_.64.0286a23: 釋故。於非處詭設謗言。既率己情妄標
T2251_.64.0286a24: 宗致。似未披覽眞毘婆沙。所設難辭我已
T2251_.64.0286a25: 通釋。更有何難言不能通已上今彈正理
T2251_.64.0286a26: 師曰。汝有部宗。前因有境有果二理以成
T2251_.64.0286a27: 過未實有。其同法喩是不現在而用何爲。
T2251_.64.0286a28: 由如是理言如現實有去來。何得言詭
T2251_.64.0286a29: 設謗言。又論主前五左言誰言彼有如現在
T2251_.64.0286b01: 世。毘婆沙宗有相三世別既善通達。然去來
T2251_.64.0286b02: 世實有非無即同現在。故言三世實有。豈
T2251_.64.0286b03: 可言眞婆沙都無此語。何可言似未披
T2251_.64.0286b04: 覽。又雖汝通諸難。唯是自情所他未許。豈
T2251_.64.0286b05: 成通釋。故言不能亦是不宜
T2251_.64.0286b06: 九左頌曰至餘縁此猶繫　此中初二句明見
T2251_.64.0286b07: 位。第三句與餘字明修位。最後四字通二
T2251_.64.0286b08: 位。於者境聲而流修位。是簡不縁。初餘言
T2251_.64.0286b09: 廣渉集滅道修。故加遍行顯唯集惑。以遍
T2251_.64.0286b10: 行惑唯苦集故。及聲顯見修界畔。而亦顯
T2251_.64.0286b11: 倶是縁此猶繫。猶者尙也。隨眠言流下餘
T2251_.64.0286b12: 字。兩種餘字竝是未斷。對前已斷故。正理
T2251_.64.0286b13: 論五十三初左曰。及聲兼顯前前已斷。後後
T2251_.64.0286b14: 未斷皆能繫義。九品非一故如是釋。然
前品言已顯。何可穿義		此中何
T2251_.64.0286b15: 用説縁此言。修斷九品必相縁故。非是所
T2251_.64.0286b16: 縁者有時非所縁。故縁此言定爲無用。若
T2251_.64.0286b17: 謂別説有不能縁。則遍行中亦應簡別。以
T2251_.64.0286b18: 有見集所斷遍行不縁見苦所斷事故。經
T2251_.64.0286b19: 主何意簡此修位非彼見位今詳。經主或作此
T2251_.64.0286b20: 思。此中所言前品已斷約世俗道。隨其所
T2251_.64.0286b21: 應總分見修所斷煩惱以爲九品。漸次斷
T2251_.64.0286b22: 除。前品已斷中有餘未斷遍行煩惱亦能爲
T2251_.64.0286b23: 繫。簡縁他地遍行隨眠。説縁此言。可成
T2251_.64.0286b24: 有用。然於前説餘遍行中闕縁此言。義不
T2251_.64.0286b25: 成立。或應以後。所説及聲兼顯前文攝縁
T2251_.64.0286b26: 此義。謂於前説見苦已斷及此前品已斷事
T2251_.64.0286b27: 中。皆有所餘縁此猶繫。若爾此文雜亂。於
T2251_.64.0286b28: 見位中餘及遍行應隨去一。然此煩説闕
T2251_.64.0286b29: 縁此言。應問慈尊自言意趣已上由如是
T2251_.64.0286c01: 理。顯宗二十六十四左改遍行言而作縁此。
T2251_.64.0286c02: 今彈言。此論但縁此猶繫四字兩讀。餘具説
T2251_.64.0286c03: 之。何爲縁此言闕。若餘及遍行隨一煩説
T2251_.64.0286c04: 者。於顯宗餘縁此前後兩説。豈非鄭重。若
T2251_.64.0286c05: 遍行言無用故除此者。何故於長行云遍
T2251_.64.0286c06: 行隨眠
T2251_.64.0286c07: 九左是故應造略毘婆沙　此論次頌即是也。
T2251_.64.0286c08: 非是論主新造。故舊論十五初左曰。是故先
T2251_.64.0286c09: 舊師造略集毘婆沙云云
T2251_.64.0286c10: 十右頌曰至後三淨識境　此頌初二行明三
T2251_.64.0286c11: 界苦集修。次二句明三界滅道。後二句明無
T2251_.64.0286c12: 漏法境識。爲避文煩及令義路明知。五部
T2251_.64.0286c13: 不次。婆沙八十七五左五部次第説。又此論
T2251_.64.0286c14: 但總相致其數。婆沙於中有細簡。今依彼
T2251_.64.0286c15: 以示圖入論中。圖記。冠註等圖有其不正
T2251_.64.0286c16: 矚而可知
T2251_.64.0286c17: 十一右如是了知至隨眠隨増　長行中已上
T2251_.64.0286c18: 解頌。已下大文第二明繫事隨増爲二。初
T2251_.64.0286c19: 結前生後。二若別下正明繫事隨増。於中
T2251_.64.0286c20: 有三。一標去廣就略。二且有下略示事。
T2251_.64.0286c21: 三準思下勸思餘法。此即初也。光記分文不
T2251_.64.0286c22: 可也
T2251_.64.0286c23: 若別疏條至略示方隅　發智論五十一左曰。
T2251_.64.0286c24: 二十二根。十八界。十二處。五蘊。五取蘊。六
T2251_.64.0286c25: 界。有色無色法。有見無見法。有對無對法。有
T2251_.64.0286c26: 漏無漏法。有爲無爲法。過去未現在法。善不
T2251_.64.0286c27: 善無記法。欲界色界無色界繋法。學無學非
T2251_.64.0286c28: 學非無學法。見所斷修所斷無斷法。四諦。四
T2251_.64.0286c29: 靜慮。四無量。四無色。八解脱。八勝處。十遍
T2251_.64.0287a01: 處。八智。三三摩地。三重三摩地。三結。三不
T2251_.64.0287a02: 善根。三漏。四瀑流。四軛。四取。四身繫。五蓋。
T2251_.64.0287a03: 五結。五順下分結。五順上分結。五見。六愛
T2251_.64.0287a04: 身。七隨眠。九結。九十八隨眠此四十二章。婆沙
七十一至八十五。
T2251_.64.0287a05: 具出體
釋名		如是四十二章法門一一明隨眠隨増。
T2251_.64.0287a06: 次十五右復一一明縁識縁縁識隨眠隨増至
T2251_.64.0287a07: 卷尾二十
五右		盡。婆沙八十六初右至八十七四左
T2251_.64.0287a08: 釋法惑隨増。八十七五右至八十九十五右釋
T2251_.64.0287a09: 縁識及縁縁識。由是言別條煩廣而唯略
T2251_.64.0287a10: 示樂根一例勸餘。然諸註。本論等云就二
T2251_.64.0287a11: 十二根者未委讀也。彼唯四十二章之一章
T2251_.64.0287a12: 故　光師釋甚略。寶疏具簡釋
T2251_.64.0287a13: 十一右且有問言至隨眠隨増　下略示事有
T2251_.64.0287a14: 三。此初明樂根隨眠隨増。初問四十二章
T2251_.64.0287a15: 諸法非一。今就樂根一云且。答中有三。先
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T2251_.64.0287b01: 示所隨増樂根數。若不知此何可知能隨
T2251_.64.0287b02: 増是幾二簡無漏非所隨増。三此中下正
T2251_.64.0287b03: 明隨増。婆沙八十八二右曰。樂根通欲界。初
T2251_.64.0287b04: 及第三靜慮。欲界者五識身相應。初靜慮者
T2251_.64.0287b05: 三識身相應。此二唯有漏修所斷。第三靜慮
T2251_.64.0287b06: 者意識相應通有漏無漏。有漏通五部。無漏
T2251_.64.0287b07: 通法類智品。又八十六七左同也。此論總説
T2251_.64.0287b08: 云色界五部。別言同彼。有人傍傳燈
大心		云。發智
T2251_.64.0287b09: 五十二左曰。樂根色界一切。欲界遍行。及修所
T2251_.64.0287b10: 斷隨眠隨増。婆沙八十六七左解釋無簡別。
T2251_.64.0287b11: 然瞋與樂非爲相應。行相乖故。色界一切
T2251_.64.0287b12: 者。通五部故云一切。若細分別除見滅中
T2251_.64.0287b13: 無爲縁。謂邪見。疑。無明。由是欲修三惑。苦
T2251_.64.0287b14: 集十一遍使。色界二十八總四十二隨増。寶
T2251_.64.0287b15: 疏不簡別云四十六非也。問。若爾何不如
T2251_.64.0287b16: [IMAGE]下縁識言有爲縁。
T2251_.64.0287b17: [IMAGE]答。一切顯五部。有
T2251_.64.0287b18: [IMAGE]爲簡無爲縁。文互
T2251_.64.0287b19: [IMAGE]現已上
有人		　今云不爾。
T2251_.64.0287b20: [IMAGE]非諸論唯説一切。
T2251_.64.0287b21: [IMAGE]亦細分別。婆沙八
T2251_.64.0287b22: [IMAGE]十六八右釋色界一
T2251_.64.0287b23: [IMAGE]切曰。第三靜慮者
T2251_.64.0287b24: [IMAGE]在意識。通有漏無
T2251_.64.0287b25: [IMAGE]漏。有漏者通五部。
T2251_.64.0287b26: [IMAGE]及通一切隨眠相
T2251_.64.0287b27: [IMAGE]應。故自地一切隨
T2251_.64.0287b28: [IMAGE]眠隨増。故不可除
T2251_.64.0287b29: [IMAGE]無爲縁。又欲界瞋
T2251_.64.0287b30: [IMAGE]雖非相應所縁隨
T2251_.64.0287c01: 増。如於他樂發瞋恚。亦不可除。問。若爾
T2251_.64.0287c02: 何故單縁等中除無爲縁答。彼約縁識樂
T2251_.64.0287c03: 非無爲故除去。今據相應故取不除問本
T2251_.64.0287c04: 論已先説二十二根首眼根。若示方隅何不
T2251_.64.0287c05: 約初。故正理。顯宗改此論以眼根示方
T2251_.64.0287c06: 隅。若約四十二章隨一者。何不十八界及
T2251_.64.0287c07: 五蘊初。有何由致據根中間。亦復不五受
T2251_.64.0287c08: 初憂根。解云。顯無定準。以示方隅。亦復樂
T2251_.64.0287c09: 根以可愛樂。今爲初學此三品示圖以入
T2251_.64.0287c10: 論中。圖記及冠註圖有其不正。依婆沙八十
T2251_.64.0287c11: 七五左等而可擇。婆沙曰後可引
文
T2251_.64.0287c12:
T2251_.64.0287c13: 十一左若心由彼至應作是説　光記爲惑隨
T2251_.64.0287c14: 増小科此順
論意		隨増類故。寶疏爲大科非也。
T2251_.64.0287c15: 故顯宗二十六十七左曰。今於此中應復思
T2251_.64.0287c16: 擇。若心由彼名有隨眠云云舊論十五四右有
T2251_.64.0287c17: 隨眠云有縛。隨増云隨眠。此一章皆爾。蓋
T2251_.64.0287c18: 造語別而於義無異。何以故。以傍次下十五
左論説也		微
T2251_.64.0287c19: 細隨増隨逐隨縛是隨眠義故。問。有隨眠心
T2251_.64.0287c20: 體名等何。答。隨眠者即五部九十八惑是。心
T2251_.64.0287c21: 者上十六識中前有漏十五心是也。有者由
T2251_.64.0287c22: 隨増助伴二義顯宗二十六十八右曰。何等名
T2251_.64.0287c23: 曰有隨眠心。有隨眠名依何義立。復由何
T2251_.64.0287c24: 等名有隨眠。且前所言三界各五部十五種
T2251_.64.0287c25: 識名有隨眠心。如是諸心各有二種。謂遍
T2251_.64.0287c26: 非遍行。有漏無漏縁。染不染心有差別故
T2251_.64.0287c27: 答初
問也		依二義立有隨眠名。一是隨眠所隨増
T2251_.64.0287c28: 故。二以隨眠爲助伴故答第
二問		由隨眠故名
T2251_.64.0287c29: 有隨眠。相應隨眠通斷未斷。所縁惟未斷心
T2251_.64.0287c30: 名有隨眠正理五十三
(五右)全同		婆沙二十二二右亦爾。
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T2251_.64.0288b01: 心イヽ能有隨眠。隨眠之有名有隨眠。有隨眠
T2251_.64.0288b02: 即心名有隨眠心。有者相應義。於此相應
T2251_.64.0288b03: 義即含隨増助伴二事
T2251_.64.0288b04: 十二右論曰至有隨眠故　相應縛。所縁縛未
T2251_.64.0288b05: 斷位。竝是有隨眠而有隨増。若相應縛已斷
T2251_.64.0288b06: 位。唯有隨眠非隨増。現無惑故即非隨増
T2251_.64.0288b07: 而助伴性恒相應故猶有隨眠。助伴性者。所
T2251_.64.0288b08: 謂染汚習氣即類性謂先來隨眠與心倶。今
T2251_.64.0288b09: 雖斷隨眠。而所相應心非由道力所斷。仍
T2251_.64.0288b10: 名有隨眠。如人前盜賊。今不作其業仍名
T2251_.64.0288b11: 盜賊。若所縁縛已斷非唯不隨増亦不名
T2251_.64.0288b12: 有隨眠。何以故。親疎別故。如是有隨眠心
T2251_.64.0288b13: 有兩種。一有染。四部全。修道一分即染汚
T2251_.64.0288b14: 心。二無染心。修道善無記心。有染心亦有
T2251_.64.0288b15: 二。一隨増有隨眠心。二不隨増有隨眠心。若
T2251_.64.0288b16: 無染心。唯隨増有隨眠無不隨増有隨眠心。
T2251_.64.0288b17: 由是示圖曰
T2251_.64.0288b18: 十二右頌無明疑邪見　此中見字身形誤。長
T2251_.64.0288b19: 行爾故。闕數故。鮮本。舊論頌疏作身。然本
T2251_.64.0288b20: 頌及明本竝正理。顯宗悉作見可知。倶是誤
T2251_.64.0288b21: 形也
T2251_.64.0288b22: 十二右論曰至凌懱他故　諸論有次第説而
T2251_.64.0288b23: 不一同。婆沙四十七十五左最後三異此。謂
T2251_.64.0288b24: 貪瞋慢。餘七同此。而於他見起瞋義同前
T2251_.64.0288b25: 説。雜心論四十八右據婆沙法勝二本
無次起説		入論全
T2251_.64.0288b26: 同謂十使生起造語及瞋兩説竝同此。顯宗
T2251_.64.0288b27: 二十七初右亦全同此論。又正理五十三七右
T2251_.64.0288b28: 曰。諸隨眠起無定次第。可一切後一切イヽ
T2251_.64.0288b29: 生故。然有一類。煩惱現行前後相牽非無
T2251_.64.0288b30: 次第。而示三種次。一約一類不善觀察。身。
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T2251_.64.0289b20: 邊。邪。見取。戒禁。疑。貪慢。瞋。癡如次生。二
T2251_.64.0289b21: 約一類禀性愚癡。癡。疑。身。邊。戒禁。邪。見
T2251_.64.0289b22: 取。貪。慢。瞋如次生。三云復有於此別立次
T2251_.64.0289b23: 第擧此論頌文述釋。而後云。理實煩惱行
T2251_.64.0289b24: 相無邊。以所待縁有差別故。無有決定次
T2251_.64.0289b25: 第而生
T2251_.64.0289b26: 十二左從此慢後至次第起故　入論亦同兩
T2251_.64.0289b27: 説。而彼但云或不云有餘。正。顯亦但云或。
T2251_.64.0289b28: 舊論同此。論主欲取後説故示見諦所斷
T2251_.64.0289b29: 等所由。入論。正。顯竝無所由。寶疏以迷理
T2251_.64.0289c20: 迷事瞋和會。是雖非理無。今既明十惑生
T2251_.64.0289c21: 起。故從初約諦。故後師爲勝。如是等結釋
T2251_.64.0289c22: 頌如次。故於舊論牒如次第有此結釋。然
T2251_.64.0289c23: 所由文屬如次釋有餘下闕。蓋是錯亂
T2251_.64.0289c24: 十三右頌説惑具因縁　惑字本頌及明本頌
T2251_.64.0289c25: 疏如今。正。顯作或。詳曰。從心作惑爲勝。
T2251_.64.0289c26: 若無惑言此頌是爲誰三因。若或字何不
T2251_.64.0289c27: 言或説。又舊論十五五左頌曰惑起。釋曰惑
T2251_.64.0289c28: 者譬如欲隨眠。然正理等作或去心。定知
T2251_.64.0289c29: 音誤。有人云。正理等長行順或字。論意各別
T2251_.64.0289c30: 漏等中全不攝彼。有作是説。有漏乃至我
T2251_.64.0289d01: 者非也。正理顚末無一與此論頌有異故。
T2251_.64.0289d02: 然彼長行以兩義通難故有二或。必非釋
T2251_.64.0289d03: 頌或言以致言也。然此句顯有不具三因
T2251_.64.0289d04: 而惑起
T2251_.64.0289d05: 十三右謂此且據具因縁説　此通妨釋第四
T2251_.64.0289d06: 句。難云。餘惑何皆可具三因故通
T2251_.64.0289d07: 十三右如退法根阿羅漢等　麟云。等取不還
T2251_.64.0289d08: 及離欲異生。此唯託境界力不由餘二因。
T2251_.64.0289d09: 煩惱已斷故無未斷隨眠。意樂淸淨故無非
T2251_.64.0289d10: 理作意
T2251_.64.0289d11: 十三左經説爲漏至四我語取　雜含十八二左
T2251_.64.0289d12: 長含第八十一左衆集經及第九初右十上經竝
T2251_.64.0289d13: 出三漏。四瀑流。四軛。四取。雜含云。舍利弗
T2251_.64.0289d14: 言。有漏者三有漏。謂欲有漏。有有漏。無明有
T2251_.64.0289d15: 漏。長含標三有漏云欲漏。有漏。無明漏
T2251_.64.0289d16: 十三左有漏上二界唯煩惱除痴　此中唯者
T2251_.64.0289d17: 是於説言唯。雖體有二纒傍惛掉今少分屬
T2251_.64.0289d18: 無唯説言煩惱。非唯是煩惱有漏故。正理
T2251_.64.0289d19: 五十三十六右釋曰。色無色界雖復亦有惛沈
T2251_.64.0289d20: 掉擧而纒不應依界分別上界纒少。不自
T2251_.64.0289d21: 在故。由是唯説煩惱。若纒亦依界分別者。
T2251_.64.0289d22: 則有漏體有五十六。故品類足云云
T2251_.64.0289d23: 十四右豈不彼有至何故不説　此中有三。初
T2251_.64.0289d24: 違理失。謂欲界有十纒既説爲欲漏。彼上
T2251_.64.0289d25: 界亦有二纒何不説爲有漏。二品類下違
T2251_.64.0289d26: 教失。亦者示有體。或對彼欲漏攝纒。集異
T2251_.64.0289d27: 門八五左全同品類三今於下依證叙難
T2251_.64.0289d28: 十四右迦濕彌羅至不自在故　婆沙四十八六
T2251_.64.0289d29: 右曰。問。何故欲漏。瀑流。軛。取亦攝諸纒有
T2251_.64.0289d30: 漏等中全不攝彼。有作是説。有漏乃至我
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T2251_.64.0290b08: 語取中亦攝諸纒。品類足説。云何有漏乃至
T2251_.64.0290b09: 是名有漏。有瀑流軛及我語取亦應攝纒。
T2251_.64.0290b10: 應作是説。上界纒少。不自在故不説爲有
T2251_.64.0290b11: 漏。乃至我語取欲界雖多而見所斷。不具
T2251_.64.0290b12: 足故不自在故但總説十纒。不別説五部。
T2251_.64.0290b13: 今且就有漏問答。顯餘亦如是。此中論主。
T2251_.64.0290b14: 欲如有作是説可據本論攝一切故。特
T2251_.64.0290b15: 簡別言迦濕彌羅等
T2251_.64.0290b16: 十四右同無記性至名有漏義　此中初正答
T2251_.64.0290b17: 合立所以。後如前下釋有名義
T2251_.64.0290b18: 十四右准此三界至無明漏　後明無明漏有
T2251_.64.0290b19: 二。初示出體不説準成。後何縁下明別立
T2251_.64.0290b20: 由釋第七八句。此即初也。謂準此欲漏有
T2251_.64.0290b21: 漏三界十五部三十一五十二。於無明亦三
T2251_.64.0290b22: 界十五纒無明自成。又於欲漏有漏。既除無
T2251_.64.0290b23: 明義准已成立説爲無明漏。至言是至理決
T2251_.64.0290b24: 定義。又鮮本。寶疏竝作准各義通
T2251_.64.0290b25: 十四左無明能爲諸有本故　光記二十
七左		合十二
T2251_.64.0290b26: 支無明爲初。寶疏辨白。此但癡。十二支無明
T2251_.64.0290b27: 通用諸煩惱爲體。詳曰。據體如寶疏有
T2251_.64.0290b28: 寬狹。若依名義如光記其義有同。由是論
T2251_.64.0290b29: 九十左曰。於宿生中。諸煩惱位至今果熟總
T2251_.64.0290c08: 謂無明。彼與無明倶時行故。由無明力彼
T2251_.64.0290c09: 現行故。如説王行。非無導從。王但勝故總
T2251_.64.0290c10: 云王行已上準此文。寶疏斥光非也
T2251_.64.0290c11: 十五右計捨可愛境爲淸淨道故　舊論十五
T2251_.64.0290c12: 七左曰。出家部由捨離可愛塵。修習苦澁爲
T2251_.64.0290c13: 道計應得解脱故。準彼此論脱修習苦澁
T2251_.64.0290c14: 一句於爲淸上。莫唯有能爲淸淨道無所
T2251_.64.0290c15: 爲法故。雜心四十五左曰。内道糞掃衣等作
T2251_.64.0290c16: 道想。婆沙四十八五右曰。内道者如執洗淨
T2251_.64.0290c17: 受持十二杜多功徳能證淸淨已上如是諸
T2251_.64.0290c18: 文一揆。此戒禁答次舊論更有餘三取立相。
T2251_.64.0290c19: 彼曰。欲取及見取者。是在家出家二部鬪諍
T2251_.64.0290c20: 因故立爲二取。在家由取五塵故與在家
T2251_.64.0290c21: 起鬪諍。出家由取諸見各不同故與出家
T2251_.64.0290c22: 起鬪諍。此二部取定及定果爲解脱道解脱
T2251_.64.0290c23: 果故。故立二界惑爲我言取已上正理。顯
T2251_.64.0290c24: 宗。雜心等無有此文
T2251_.64.0290c25: 十五右彼非能取非猛利故　由初因故不別
T2251_.64.0290c26: 開立。由後因故與餘合立
T2251_.64.0290c27: 十五左然契經説至應知亦爾　本説未考。集
T2251_.64.0290c28: 異門足八三左具引四軛經。與此全同。其有
T2251_.64.0290c29: 軛經曰於諸有中有貪有欲等云云見軛謂
T2251_.64.0290d01: 於諸見中見貪見欲等云云無明謂於六觸
T2251_.64.0290d02: 處所有執著。無明。無智。隨眠。隨増是名無
T2251_.64.0290d03: 明軛。彼唯擧經無有解釋。問。集異門是六
T2251_.64.0290d04: 足隨一。薩婆多宗根本依據。彼既但擧此經
T2251_.64.0290d05: 以示四軛。何故異彼攝諸煩惱。亦復不別
T2251_.64.0290d06: 是經部義。已六足中如是故。解云。集異門舍
T2251_.64.0290d07: 利子造。偏依經説故示此經。與經部不
T2251_.64.0290d08: 異。後門徒起異見故致別宗。由是正理五
T2251_.64.0290d09: 十三十九右擧此二經會爲密意説云云諸欲
T2251_.64.0290d10: 中者。舊論曰於欲塵。光記爲得。寶疏初釋
T2251_.64.0290d11: 爲貪自體非也。後釋爲五妙欲境冥舊論｣
T2251_.64.0290d12: 十五左論曰至故名微細　此四義本出品類
T2251_.64.0290d13: 足三九右而但名列無釋義。入論上十二右列
T2251_.64.0290d14: 釋倶有。婆沙五十二左外國師四義當國師唯
T2251_.64.0290d15: 三義闕隨逐。雜心四十二左亦唯三義。光記初
T2251_.64.0290d16: 微細義釋眠。後三義竝釋隨。寶疏四義總
T2251_.64.0290d17: 釋隨眠而破光記。詳曰寶師判決盡理。婆
T2251_.64.0290d18: 沙五十二左曰。微細義是隨眠義者。欲貪等自
T2251_.64.0290d19: 性行相倶極微細。入論上十二左曰。微細義是
T2251_.64.0290d20: 隨眠義。彼現起時難覺知故。如是總釋隨
T2251_.64.0290d21: 眠義。何唯爲眼。湛惠云。若准正理如寶疏。
T2251_.64.0290d22: 然光記非全無理。睡眠行相不易知故。由
T2251_.64.0290d23: 是微細正釋眠義。後三義是隨義文自顯已
T2251_.64.0290d24: 上今云非也。豈唯眠是難知。然諸煩惱損善
T2251_.64.0290d25: 品令有情混昧故名眠。此四義非訓詞釋。
T2251_.64.0290d26: 故寶疏爲正
T2251_.64.0290d27: 十六右不作加行至故名隨縛　是任運起義。
T2251_.64.0290d28: 不作等二句是也。以任運故難除去。或設
T2251_.64.0290d29: 等二句是也。而數下二句通上二。正理曰。
T2251_.64.0290d30: 言隨縛者極難離故。入論上曰。隨縛義謂
T2251_.64.0291a01: 隨身心相續而轉。如空行影水行隨
T2251_.64.0291a02: 由如是義故名隨眠　此結四義。然舊論十五
十八
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T2251_.64.0291a14: 十六右稽留有情至故名爲漏　此中有二。初
T2251_.64.0291a15: 釋頌住義。後或令下釋頌流義。此有二義。
T2251_.64.0291a16: 初約生死流轉釋流。後由彼下約不淨流
T2251_.64.0291a17: 出釋流。諸註未曉。如寶疏尚致總別判
T2251_.64.0291a18: 誤之太矣。由是入論上十
六右		曰。稽留有情久住
T2251_.64.0291a19: 三界障趣解脱故名爲漏。或令流轉從有
T2251_.64.0291a20: 頂天至無間獄故名爲漏。或彼相續於六
T2251_.64.0291a21: 瘡門泄過無窮故名爲漏已上　又婆沙四十
T2251_.64.0291a22: 七十左有多義。一留住義。唯令有情留住欲
T2251_.64.0291a23: 界色無色界。二淹傍漬也貯傍盛也義。如濕器
T2251_.64.0291a24: 中淹貯種子便能生芽。如是有情煩惱器
T2251_.64.0291a25: 中淹貯業種能生後有。三流派義。如泉
T2251_.64.0291a26: 出水乳房出乳。如是有情從六處門諸漏
T2251_.64.0291a27: 流派。四禁持義。如人爲他所禁持。故不能
T2251_.64.0291a28: 隨意遊適四方。如是有情爲煩惱所禁持。
T2251_.64.0291a29: 故循環諸界諸趣諸生。不得自在趣涅槃
T2251_.64.0291b01: 左曰。由此三義者四義誤可知。婆沙五十
初左		當
T2251_.64.0291b02: 國師三義圖曰有六
復次
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T2251_.64.0291b14: 界。五&T061579;傍眉祕切
與魅同也		惑義。如人爲鬼之所&T061579;
T2251_.64.0291b15: 惑不應説而説。不應作而作。不應思而
T2251_.64.0291b16: 思。如是有情爲諸煩惱所&T061579;惑。故起身語
T2251_.64.0291b17: 意三種惡行。六醉亂義。如人多飮根莖枝葉
T2251_.64.0291b18: 花菓等酒。便不了應作不應作事無慚無愧
T2251_.64.0291b19: 顚倒放逸。如是有情飮煩惱酒不了應作
T2251_.64.0291b20: 不應作事無慚無愧顚倒放逸。聲論者説。阿
T2251_.64.0291b21: 薩臘縛者。薩臘縛是流義。阿是分齊義。如言
T2251_.64.0291b22: 天雨阿波吒梨。或施財食。阿旃荼羅阿言
T2251_.64.0291b23: 顯此。乃至彼義如是。煩惱流轉有情乃至
T2251_.64.0291b24: 有頂故名爲漏已上
T2251_.64.0291b25: 十六右極漂善品故名暴流　入論上十
六左		曰。漂奪
T2251_.64.0291b26: 一切有情勝事故名暴流。如水暴流。雜心
T2251_.64.0291b27: 四十五左云漂衆生。成實十二初左曰。以能漂
T2251_.64.0291b28: 沒故名爲流舊譯暴流
爲流也		婆沙四十八初左一漂激
T2251_.64.0291b29: 義。謂諸煩惱等漂激有情。令於諸界諸趣
T2251_.64.0291c01: 諸生生死流轉。二騰注義。謂諸煩惱等騰注
T2251_.64.0291c02: 有情。令於界趣生生死流轉。三墜溺義。謂諸
T2251_.64.0291c03: 煩惱等墜溺有情。令於界趣生生死流轉｣
T2251_.64.0291c04: 十六右和合有情故名爲軛　婆沙四十八二左
T2251_.64.0291c05: 曰。和合義是軛義。謂諸有情。爲四暴流所
T2251_.64.0291c06: 漂溺已復爲四軛和合繋礙。便能荷擔生
T2251_.64.0291c07: 死重苦。如牽搖牛置之轅軛勒以鞦鞅
T2251_.64.0291c08: 能挽重擔。故一切處説暴流已即便説軛
T2251_.64.0291c09: 義イヽ相隣故
T2251_.64.0291c10: 十六右能爲依執故名爲取　雜心四十五左云。
T2251_.64.0291c11: 執受義是取義。顯宗二十七七右云。執取彼
T2251_.64.0291c12: 彼自體名取。舊論十五
九右		曰。因此衆生取欲等
T2251_.64.0291c13: 及生生具故説名趣。準彼二論。此四取惑
T2251_.64.0291c14: 爲依因執取欲見等故名取。與執取之依
T2251_.64.0291c15: 因故云依執。光四解竝穿空。寶疏云執取
T2251_.64.0291c16: 三有自體亦未可也。又入論下初左曰。薪義是
T2251_.64.0291c17: 取義。能令業火熾然相續而生長故。如有薪
T2251_.64.0291c18: 故火得熾然。如是有煩惱故有情業得生
T2251_.64.0291c19: 長。又猛利義是取義。或纒裹義是取義。如蠶
T2251_.64.0291c20: 處蠒自纒而死。如是有情四取所纒流轉
T2251_.64.0291c21: 生死喪失惠命。婆沙四十八三左同入論
T2251_.64.0291c22: 十六右若善釋者應作是言　光記云叙經部
T2251_.64.0291c23: 解。寶疏云論主解。詳曰。論主依經部意如
T2251_.64.0291c24: 是釋名。應不有經部如是全釋
T2251_.64.0291c25: 十六右諸境界中至説名爲漏　舊論云六塵
T2251_.64.0291c26: 中。煩惱不絶言相續。非謂依身。不謂種
T2251_.64.0291c27: 子。正理五十三二十
一左		破曰。即我宗説由彼相
T2251_.64.0291c28: 續於六瘡門泄過無窮故名爲漏。非離諸
T2251_.64.0291c29: 漏有別相續。由彼勢力於境泄過。即諸煩
T2251_.64.0291c30: 惱或總或別流注不絶得相續名。説於六瘡
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
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