大正蔵検索 INBUDS
|
阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 00 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0001a01: T2251_.64.0001a02: No.2251[cf.No.1558] T2251_.64.0001a03: T2251_.64.0001a04: T2251_.64.0001a05: T2251_.64.0001a06: T2251_.64.0001a07: T2251_.64.0001a08: 豐山寓學上陽沙門 快道林常 撰 T2251_.64.0001a09: 經律毘曇深廣海 說彼大悲救世尊 T2251_.64.0001a10: 至心歸命請慈護 慇重稱揚修善根 T2251_.64.0001a11: 考徼衆師華竺典 歴觀諸部舊新翻 T2251_.64.0001a12: 纔依法義賛論本 令開學人慧毒門 T2251_.64.0001a13: 將讃此論開八種門。一論起因緣。二此論 T2251_.64.0001a14: 宗趣。三解釋題名。四分別撰號。五料簡譯 T2251_.64.0001a15: 名。六三分差別。七品次列位。八按文評訣」 T2251_.64.0001a16: 第一論起因緣者。三國敎興。初西天者。此有 T2251_.64.0001a17: 四門。一所依三藏。二正造論相。三造論旨趣。 T2251_.64.0001a18: 四弘傳末論。初所依三藏者。夫大士造論必 T2251_.64.0001a19: 據憑於如來三藏。此有大小。今略叙小。言
T2251_.64.0001a22: 法。其契經者 T2251_.64.0001a23: 增一阿含經 全五十一卷 前秦曇摩難提 T2251_.64.0001a24: 譯 T2251_.64.0001a25: 中阿含經 全六十卷 罽賓國瞿曇僧 T2251_.64.0001a26: 伽提婆譯 T2251_.64.0001a27: 長阿含經 全二十二卷 後秦佛陀耶舍 T2251_.64.0001a28: 共竺佛念譯 T2251_.64.0001a29: 雜阿含經 全五十卷 宋求那跋陀羅 T2251_.64.0001b01: 譯
T2251_.64.0001b05: 等三百餘部契經。多是四含拔出也
T2251_.64.0001b09: 梵網六十二見經與舍利弗毘曇同。是正量 T2251_.64.0001b10: 部。亦非所宗。大毘婆沙是薩婆多。亦非依 T2251_.64.0001b11: 憑。基判非證。彼梵網六十二見經與中阿含 T2251_.64.0001b12: 梵動經同本。又鞞婆沙初卷契經子註指中 T2251_.64.0001b13: 雜等阿含。彼罽賓三藏僧伽跋澄譯。毘婆沙 T2251_.64.0001b14: 本國人也。又倶舍所證經出今四含。有人
T2251_.64.0001b19: 譯爲飮光部者。實是妄也。餘未全然。倶舍
T2251_.64.0001b27: 黨。言論別者。小乘衆生。性見未融。執定 T2251_.64.0001b28: 彼此言成諍論。故有毘曇成實之別。此約 T2251_.64.0001b29: 經不說別執。論演自計故。然由各自所誦 T2251_.64.0001c01: 有誦者異。故自成別部三藏。如南北二藏。 T2251_.64.0001c02: 鮮明等大經有異途。次毘奈耶者。於東流 T2251_.64.0001c03: 律。有四不同
T2251_.64.0001c12: 薩婆多毘尼毘婆沙
T2251_.64.0001c16: 全四十卷 義淨譯 T2251_.64.0001c17: 根本說一切有部毘奈耶破僧事 T2251_.64.0001c18: 全二十卷 同 譯 T2251_.64.0001c19: 根本說一切有部苾芻尼毘奈耶 T2251_.64.0001c20: 全二十卷 同 譯 T2251_.64.0001c21: 根本說一切有部毘奈耶 T2251_.64.0001c22: 全五十卷 同 譯 T2251_.64.0001c23: 根本薩婆多律攝 全十四卷 T2251_.64.0001c24: 尊者勝友造 同 譯
T2251_.64.0001c27: 全十卷 宋僧伽跋摩譯 T2251_.64.0001c28: 更有多小部 T2251_.64.0001c29: 更有數多。亦有摩訶僧祇。五分律等。此 T2251_.64.0002a01: 論明諸部異宗故
T2251_.64.0002a08: T2251_.64.0002a09: T2251_.64.0002a10: T2251_.64.0002a11: T2251_.64.0002a12: T2251_.64.0002a13: T2251_.64.0002a14: T2251_.64.0002a15: T2251_.64.0002a16: T2251_.64.0002a17: T2251_.64.0002a18: T2251_.64.0002a19: T2251_.64.0002a20: T2251_.64.0002a21: T2251_.64.0002a22: T2251_.64.0002a23: T2251_.64.0002a24: T2251_.64.0002a25: T2251_.64.0002a26: T2251_.64.0002a27: T2251_.64.0002a28: T2251_.64.0002a29: T2251_.64.0002a30: 阿毘達磨法蘊足論 十卷 T2251_.64.0002a31: 大目乾連造 同 譯 T2251_.64.0002a32: 阿毘達磨施設足論 迦旃延子造 T2251_.64.0002a33: 玄弉未翻
T2251_.64.0002b03: 同也。舊倶舍名分別假名論也。婆沙。倶舍 T2251_.64.0002b04: 等所引文。少有多無。蓋殘闕梵本矣。已上佛 T2251_.64.0002b05: 在世之所造
T2251_.64.0002b19: 迦旃延子造 玄奘譯 T2251_.64.0002b20: 阿毘曇八犍度論 三十卷 T2251_.64.0002b21: 與發智同本 符秦 T2251_.64.0002b22: 僧伽提婆共竺佛念譯。已上佛滅後所造也。 T2251_.64.0002b23: 此倶舍中所呼本論。已上七論是也
T2251_.64.0002c02: 世歳月逾邈。弟子異論。王謂脇尊者曰。敢 T2251_.64.0002c03: 忘庸鄙紹隆敎法。隨其部執具釋三藏。王 T2251_.64.0002c04: 則宣令召集聖哲。七日四事供養。王乃具懷 T2251_.64.0002c05: 白諸僧曰。證聖果者住。具結縛者還。如 T2251_.64.0002c06: 此尙多。又重宣令住無學還有學。猶復繁
T2251_.64.0002c09: 三藏外窮五明者住。於是得四百九十九
T2251_.64.0002c13: 化方集大義。我雖不敏粗達微言。三藏玄 T2251_.64.0002c14: 文。五明至理。頗亦沈研得其趣矣。諸羅漢曰。 T2251_.64.0002c15: 汝疾證無學已而會此時未晩也。世友曰。 T2251_.64.0002c16: 我顧無學其猶涕唾。志求佛果。於是世友 T2251_.64.0002c17: 卽擲縷丸空中。諸天接縷丸而請曰。方證 T2251_.64.0002c18: 佛果次補慈氏。何欲證小果。時諸羅漢聞 T2251_.64.0002c19: 此請。謝咎推德。請爲上座。凡有疑議咸取
T2251_.64.0002c23: 論釋毘尼藏。後造十萬頌毘婆沙論。釋阿 T2251_.64.0002c24: 毘達磨藏。凡三十萬頌六百六十萬言。王遂 T2251_.64.0002c25: 以赤銅爲牒。鏤寫論文。石函緘封。建窣都 T2251_.64.0002c26: 婆藏於其中。命藥叉神周衞其國。撰號言 T2251_.64.0002c27: 五百大羅漢等造。羅漢卽四百九十九。等取 T2251_.64.0002c28: 世友尊者總爲五百。與瑜伽釋等撰號言 T2251_.64.0002c29: 最勝子等菩薩造。護法等菩薩造。不同。故羅 T2251_.64.0003a01: 漢下言等焉 T2251_.64.0003a02: 阿毘曇毘婆沙論 全八十二卷 北凉浮陀 T2251_.64.0003a03: 跋摩共道泰譯。言舊婆沙是也。道挻序 T2251_.64.0003a04: 云。如來滅後。迦多延尼子造阿毘曇。有八 T2251_.64.0003a05: 犍度。凡四十四品。後五百應眞造毘婆沙。重 T2251_.64.0003a06: 釋八犍度。當且譯時大卷一百。太武破沮 T2251_.64.0003a07: 渠已後零落。收拾得六十卷。後人分之爲
T2251_.64.0003a13: 三章。一緣起。二三結處。三三不善根處。四三
T2251_.64.0003a16: 則無評。其評者。或曰如是説者。或曰如實 T2251_.64.0003a17: 義者。或曰應作是說。或但言評曰。或言評 T2251_.64.0003a18: 曰應作是說。竝是顯正義之語也。婆沙七
T2251_.64.0003a28: 議討。十目所視衆人所諾。以爲如實義。故 T2251_.64.0003a29: 舊論曰諸師實判 T2251_.64.0003b01: 五百聖人別頭角者有四人。名大論師。標 T2251_.64.0003b02: 擧所立必示其名。自餘未必爾。或云有說。
T2251_.64.0003b09: 友。二妙音。三法救。四覺天。此釋有三非。一 T2251_.64.0003b10: 世友爲羅漢失。二四大論師爲評家失。三
T2251_.64.0003b21: 藏作此評。諸經論文句出於三藏之手。亦
T2251_.64.0003b25: 會婆沙。正理。倶舍。雜心等諸論。以致如是
T2251_.64.0003b28: 定。蓋非梵本有此評言。此誑亂之甚矣。婆 T2251_.64.0003b29: 沙評語若是三藏者。應十之二三是非聖語。 T2251_.64.0003c01: 及婆沙三譯其評言是同豈爲何。又經論中 T2251_.64.0003c02: 妄加譯者語則不足信。如婆沙十六字誰 T2251_.64.0003c03: 可得許此。如薩婆多論初釋定者。傍註亂 T2251_.64.0003c04: 入乎。誰可知此。或彼論主意在初釋乎。以 T2251_.64.0003c05: 不同餘論不可強責之。論主採摘婆沙 T2251_.64.0003c06: 以制造此論。故標示乎此略辨事縁 T2251_.64.0003c07: 阿毘曇甘露味論 二卷 尊者瞿沙造 麟
T2251_.64.0003c10: 凡有十六品。集薩婆多宗要義 T2251_.64.0003c11: 阿毘曇心論 四卷 尊者法勝造 東晋僧 T2251_.64.0003c12: 伽提婆共慧遠譯 凡有十品。謂界・行・業・ T2251_.64.0003c13: 使・賢聖・及智・定・修多羅・雜・問 T2251_.64.0003c14: 法勝阿毘曇心論 六卷 高齊天竺三藏那 T2251_.64.0003c15: 連提梨耶舍譯 與前同本。號爲別譯法勝 T2251_.64.0003c16: 毘曇。品名列次竝同前。頌本法勝造。釋者優 T2251_.64.0003c17: 婆扇多造。從本立名
T2251_.64.0003c20: 解。婆沙極廣。令智退沒。故依處中法救造 T2251_.64.0003c21: 此。三論玄義曰。七百餘年有法勝羅漢。嫌 T2251_.64.0003c22: 婆沙太博略撰要義作二百五十偈。名阿 T2251_.64.0003c23: 毘曇心論。凡有四卷。亦傳此土。又千年之間 T2251_.64.0003c24: 有達摩多羅。以婆沙太博。四卷極略。更撰 T2251_.64.0003c25: 三百五十偈。足法勝所説四卷。合六百偈。名
T2251_.64.0003c29: 三百年。此乾駄羅國。滅後六百年。而光記一
T2251_.64.0004a07: 涼。僧徒寡少。然皆遵習小乘法救。即達摩呾
T2251_.64.0004a14: 別人明矣。唯敬徳稱尊者對下有説。如婆 T2251_.64.0004a15: 沙等稱大徳。非必是遵承爲正義。然定賓
T2251_.64.0004a18: 承婆沙法救。而證彼子註辨差別者爲得。 T2251_.64.0004a19: 然遵承者未善。彼論明三世中。如婆沙等 T2251_.64.0004a20: 擧四大論師義。以世友爲正。不依法救
T2251_.64.0004a29: 違云一梵二義。今云。若亂五百年法勝。若 T2251_.64.0004b01: 寫手之謬也。法尚是曇無徳部。二十部隨一 T2251_.64.0004b02: 也。故十八部論云達磨欝多利耶。世親論師 T2251_.64.0004b03: 依法勝論立品次位。少有改替。對閲可知。 T2251_.64.0004b04: 亦間取捨雜心。是故標條以示 T2251_.64.0004b05: 五事毘婆沙論 二卷 T2251_.64.0004b06: 尊者法救造 玄奘譯
T2251_.64.0004b10: 繋縛事。四所因事。五攝受事。此五之中唯就 T2251_.64.0004b11: 自性。自性五法。謂色。心。心所。不相應。無爲。 T2251_.64.0004b12: 此中唯説初三法自性略後二種。若梵殘 T2251_.64.0004b13: 闕
T2251_.64.0004b16: 此二論學對法藏者要津而易曉。所以付 T2251_.64.0004b17: 示 T2251_.64.0004b18: 成實論 二十卷 訶梨跋摩造 姚秦鳩摩
T2251_.64.0004b21: 云師子鎧之所造也。其人本是薩婆多部鳩 T2251_.64.0004b22: 摩羅陀弟子。慨其所釋近在名相。遂徙轍 T2251_.64.0004b23: 僧祇。大小乘兼學。二百二品十六卷文。有人 T2251_.64.0004b24: 云。雖復斥排群異正用曇無徳部。有人云。 T2251_.64.0004b25: 偏斥毘曇專同譬喩。眞諦三藏云。用經部 T2251_.64.0004b26: 義也。撿倶舍論。經部義多同成實。此論中 T2251_.64.0004b27: 經部義實多分同彼少復破彼。論主依於理
T2251_.64.0004c07: 世。現在法中。諸法在蘊可實。在界處假。隨 T2251_.64.0004c08: 應諸法假實不定。成實論等經部別師亦即 T2251_.64.0004c09: 此攝 T2251_.64.0004c10: 二正造論相者。論主者滅後九百年。北天竺 T2251_.64.0004c11: 健陀羅國富婁沙大城婆羅門家生。於薩婆 T2251_.64.0004c12: 多部出家。博學多聞。遍通墳籍。内窮三藏。
T2251_.64.0004c15: 論。還國造六百頌。以送迦濕彌羅國。爲請 T2251_.64.0004c16: 釋再撰長行。今所講讃者是也。具如天親
T2251_.64.0004c22: 論者五言頌六百。七言頌七行。五言者正宗。 T2251_.64.0004c23: 七言者序分流通。依舊論者五言頌。實六百
T2251_.64.0004c29: 梵本錯亂致令如是。彼是破我論發起序。
T2251_.64.0005a03: 然悉集示。杜撰所爲。以可視而已。後亦見 T2251_.64.0005a04: 一本町板。同藏中本頌奧云。右世親造。六 T2251_.64.0005a05: 百七頌也。紀州根來寺西谷理趣院苾芻圓 T2251_.64.0005a06: 明挍正焉 T2251_.64.0005a07: 三造論旨趣者。略示有五。一爲令正法久
T2251_.64.0005a14: 初曰。今欲造論爲顯自師其體尊高越諸 T2251_.64.0005a15: 聖衆。五爲令除對法師僻情故。流通頌曰。 T2251_.64.0005a16: 我多依彼釋對法。少有貶量爲我失。判法 T2251_.64.0005a17: 正理在牟尼 T2251_.64.0005a18: 四弘傳末論者 T2251_.64.0005a19: 阿毘達磨順正理論 八十卷 T2251_.64.0005a20: 尊者衆賢造 玄奘譯 T2251_.64.0005a21: 世親論主。取捨婆沙間亦以經部義莊有 T2251_.64.0005a22: 部宗。衆賢意不欲。賈早思十二歳造此論。以 T2251_.64.0005a23: 成説一切有宗。爲其體制也。直擧倶舍頌 T2251_.64.0005a24: 述成。於所不欲及至經部義。悉救釋返破 T2251_.64.0005a25: 順成自宗。於世親智力其破難遁。強分別 T2251_.64.0005a26: 救。是故頗有戻婆沙本義。當至文處識知。 T2251_.64.0005a27: 新薩婆多之稱自此起矣
T2251_.64.0005b01: 徳光伽藍北三四里有大伽藍。僧徒二百餘 T2251_.64.0005b02: 人。是衆賢論師壽終之處。論師。伽濕彌羅國 T2251_.64.0005b03: 人。聰敏博達。特深研究有部毘婆沙論。爲 T2251_.64.0005b04: 世親破婆沙作倶舍論深研鑚極十二歳。 T2251_.64.0005b05: 作倶舍雹論二萬五千頌。於是學徒四三俊 T2251_.64.0005b06: 彦。持所論推訪世親。世親是時在磔迦國。 T2251_.64.0005b07: 避而不對。衆賢後至此伽藍。忽覺氣衰。於 T2251_.64.0005b08: 是寄書謝過。附所制論使門人至世親 T2251_.64.0005b09: 所。世親覽書閲論。沈吟久之謂門人曰。此 T2251_.64.0005b10: 論發明我宗。遂爲改題爲順正理論。慈恩傳
T2251_.64.0005b13: 顯宗論發起序云。我以順理廣博言。對破 T2251_.64.0005b14: 餘宗顯本義。若經主言順理教則隨印述 T2251_.64.0005b15: 不求非。少違對法旨及經。決定研尋誓除 T2251_.64.0005b16: 遣。已説論名順正理。樂思擇者所應學。文 T2251_.64.0005b17: 句派演隔難尋。非少劬勞所能解。爲撮廣 T2251_.64.0005b18: 文令易了故造略論名顯宗。飾存彼頌 T2251_.64.0005b19: 以爲歸。刪順理中廣決擇。對彼謬言申正 T2251_.64.0005b20: 釋。顯此所宗眞實義。由此顯宗中。指廣時 T2251_.64.0005b21: 悉言如順正理。彼西域記等是異説也。有云
T2251_.64.0005b24: 今云。西域記唯記世俗説。謂以破世親大 T2251_.64.0005b25: 徳倶舍。世俗號言倶舍雹。全非本名。何者。 T2251_.64.0005b26: 顯宗云。我以順理廣博言顯本義。是順正 T2251_.64.0005b27: 理論名所出義。非唯憑言順正理。又唯斥 T2251_.64.0005b28: 倶舍非倶舍雹名應理。既不爾以順正理 T2251_.64.0005b29: 言爲本而破邪理義。故知順正理稱乃衆賢 T2251_.64.0005c01: 自立也
T2251_.64.0005c04: 此唯顯己宗義去破邪故名顯宗。而但四 T2251_.64.0005c05: 十卷。此論於倶舍頌中。於不欲直改結頌 T2251_.64.0005c06: 而散釋。與正理論別矣。正理全如倶舍。頌 T2251_.64.0005c07: 及釋若至所求非。後別於釋中作頌 T2251_.64.0005c08: 此二論渡量倶舍之良船也。然稍有不會
T2251_.64.0005c11: 安慧論師倶舍釋 未渡
T2251_.64.0005c18: 西方多立此名。求請世天得兒子。故往往
T2251_.64.0005c22: 西方稱此論號聰明論。大小竝習學。應有
T2251_.64.0005c27: 天。徳高於四主。慧愷序云。詞不繁而義顯。 T2251_.64.0005c28: 義雖深而易入。故天竺稱爲聰明論。於大
T2251_.64.0006a03: 同論偈 一卷 同譯失本 T2251_.64.0006a04: 眞諦法師。西天竺優禪尼國人。婆羅門種。景 T2251_.64.0006a05: 行澄明。器宇清肅。風神爽拔。悠然自遠。群藏 T2251_.64.0006a06: 廣部罔不措懷。藝術異解遍素諳練。以梁 T2251_.64.0006a07: 武帝太清二年。見帝於寶雲殿。從爾譯諸 T2251_.64.0006a08: 經論。屬侯景作亂。乃適預章。始興。南康等。
T2251_.64.0006a13: 十月十日訖。從天嘉五年二月二日至光
T2251_.64.0006a16: 五十部。一百四十九卷。爾眞諦或鋪坐具跏 T2251_.64.0006a17: 趺水上。若乘舟而渡岸。接對吏君。而坐具 T2251_.64.0006a18: 無汚。或以荷藉水。乘而度之。如斯神異。
T2251_.64.0006a25: 疏以傳倶舍深玄。勿妄謂舊倶舍未可。新 T2251_.64.0006a26: 論全是。今對讀二論互有得失。蓋梵葉本 T2251_.64.0006a27: 錯脱乎。譯後之寫誤乎。是故必讀二論方 T2251_.64.0006a28: 知倶舍意。可惜此疏不傳。慧愷舊序云。陳 T2251_.64.0006a29: 天嘉四年正月二十五日。於制止寺始開闡。 T2251_.64.0006b01: 慧愷謹即領受。隨定隨書。日夜相繼。無懈 T2251_.64.0006b02: 晷刻。至其年閏十月十日。文義究竟。論文二 T2251_.64.0006b03: 十二卷。論偈一卷。義疏五十三卷。又恐所翻 T2251_.64.0006b04: 不免謬失。至天嘉五年二月二日。與僧忍 T2251_.64.0006b05: 等更請法師。重譯論文。再解義意。至光太 T2251_.64.0006b06: 元年十二月二十五日。治定前本。始末究竟
T2251_.64.0006b10: 同疏 二十二卷 普光寺道岳著 T2251_.64.0006b11: 如是舊論盛可視。然新譯起下舊家爲事。 T2251_.64.0006b12: 時俗爲所驚愕。舊疏竝皆亡失焉 T2251_.64.0006b13: 阿毘達磨倶舍論 三十卷 玄奘譯 T2251_.64.0006b14: 奘師事縁如譯號下。光記云。如現法非得 T2251_.64.0006b15: 先哲闕疑。常非果因前賢莫辨。以彰今譯。 T2251_.64.0006b16: 和上法師奉詔翻譯。唐永徽二年五月十日 T2251_.64.0006b17: 始。至五年七月二十七日譯訖。元瑜筆授。 T2251_.64.0006b18: 從翻訖至日本天明九酉年凡一千一百三
T2251_.64.0006b21: 記 三十卷 神泰述 東域録云。二十卷。 T2251_.64.0006b22: 諸本得非得疏脱可勘見。今四卷流行。曾聞 T2251_.64.0006b23: 全本在和州多武峯寶庫
T2251_.64.0006b26: 昉撰。西大寺本有二十四卷。元興寺本有二 T2251_.64.0006b27: 十卷。成辨序云。或二十卷。或二十四卷。予寛 T2251_.64.0006b28: 政六甲寅年。於洛西光福寺得此述文記。 T2251_.64.0006b29: 但第九一册而已 T2251_.64.0006c01: 倶舍論抄 四卷 基 倶舍疏十五卷 基 T2251_.64.0006c02: 述 頌疏前記見。東域録云。在東寺御經藏
T2251_.64.0006c05: 倶舍論記 三十卷 普光述 T2251_.64.0006c06: 採集神泰疏。正理鈔。取舊論諸疏之意。以 T2251_.64.0006c07: 成一部。其書設多解未決判。是則寡少擇 T2251_.64.0006c08: 力。恐似婆沙彼彼義。或同舊論文。或不違 T2251_.64.0006c09: 正理。顯宗所致也。普光更撰華嚴經疏十 T2251_.64.0006c10: 卷。見東域傳燈録 T2251_.64.0006c11: 倶舍論疏 三十卷 法寶撰 T2251_.64.0006c12: 普光多解。無可取決。無實相傳失信。法寶 T2251_.64.0006c13: 嘆息不止。是故撰疏開解一時。袪泰光非。 T2251_.64.0006c14: 如不染汚辨。五縛論實一人而已 T2251_.64.0006c15: 近世講倶舍者。但據光記。未開寶疏。蓋
T2251_.64.0006c18: 疏。若信傳文。彼傳中亦云倶舍之宗。寶師 T2251_.64.0006c19: 爲定量。豈偏憎寶疏。設直叙記西天多解。 T2251_.64.0006c20: 何必可信。彼西天中有多解者。皆是衆人 T2251_.64.0006c21: 異情所致。不必論意。當取捨之會論主 T2251_.64.0006c22: 旨。而無決斷偏叙古義。其理可視。如唯識 T2251_.64.0006c23: 論十大論師。豈皆是正。彼論中亦擧有説 T2251_.64.0006c24: 破。勿執西天之義皆正。論主既已不用六 T2251_.64.0006c25: 足。何況下凡異情淺口 T2251_.64.0006c26: 今所辨者。上登四阿含等。中居發智六足 T2251_.64.0006c27: 等諸論。下閲正理。顯宗。而得論主之旨。全 T2251_.64.0006c28: 不依光寶等末師。何者。以依光寶不造 T2251_.64.0006c29: 倶舍故 T2251_.64.0007a01: 頌疏 三十卷 唐圓暉述 T2251_.64.0007a02: 應賈曾請。去論傍論問答。直略解本頌。其 T2251_.64.0007a03: 釋義以光爲本。至所難通。間加寶意。和 T2251_.64.0007a04: 漢之間。盛弘傳習。頌疏鈔。不少爲此也。近 T2251_.64.0007a05: 世就本論不依頌疏。所以順論主造意 T2251_.64.0007a06: 矣。已略辨晨旦弘傳。當叙本朝傳來 T2251_.64.0007a07: 夫日本傳來。人王三十七代孝徳帝白雉四
T2251_.64.0007a11: 四年癸丑。奘年五十一。基法師年二十二。道 T2251_.64.0007a12: 昭與基師同學焉。受學積年。歸朝弘所學。 T2251_.64.0007a13: 新翻經論。創傳日域即此人也
T2251_.64.0007a19: 如本宗華嚴三論傳承 T2251_.64.0007a20: 倶舍圖記 四卷 野山秀翁撰 T2251_.64.0007a21: 是爲初歩圖記之也 T2251_.64.0007a22: 倶舍論稽古 二卷 僧法幢述 T2251_.64.0007a23: 寶暦十三癸未年著之。但勘論所言契經。而 T2251_.64.0007a24: 排斥註家附會之説。其所述意大底得允 T2251_.64.0007a25: 當少有不及。而其識見最可稱矣。 T2251_.64.0007a26: 第二此論宗趣者。此有二。一所詮義宗。二所 T2251_.64.0007a27: 計部宗。初有通別。要明無我。而破人執。爲 T2251_.64.0007a28: 是通宗。通餘部故。七十五法。三世實有。法 T2251_.64.0007a29: 體恒有。即爲別宗。餘部無故。後所計部宗
T2251_.64.0007b08: 失。猶如正理。有宗爲本而間異婆沙正義。 T2251_.64.0007b09: 然圓暉疏。顯有部爲宗。密經部爲宗者非 T2251_.64.0007b10: 也。部宗屬著不得成立。若存兩宗。此論是
T2251_.64.0007b13: 貶目。全不豫部宗。有人別立爲倶舍宗。謂 T2251_.64.0007b14: 此論或依有部。或遵經部。或不依二。自立 T2251_.64.0007b15: 所立則叵屬薩經。本朝別立爲倶舍宗。豈 T2251_.64.0007b16: 非爲斯。此辨無理。毎有少異立爲別宗。 T2251_.64.0007b17: 應有無量。以宗輪論。末宗異義説爲無量。 T2251_.64.0007b18: 我本朝無別小乘宗。就所學論言倶舍宗。 T2251_.64.0007b19: 乃小乘宗。故八宗中不擧小乘。思之。彼
T2251_.64.0007b23: 論主意。基測等師。實得論主意。彼復言。嘉
T2251_.64.0007b27: 旦無經部三藏。以倶舍所説經部義。指同 T2251_.64.0007b28: 令知成實是經部義也。全非倶舍爲經部 T2251_.64.0007b29: 宗 問。雖同有宗論主稍別 答。爾也。有部 T2251_.64.0007c01: 爲宗。而於其中莊嚴宗義。故稍別餘。如 T2251_.64.0007c02: 婆沙四大論師。同有部宗。而其所立各有少 T2251_.64.0007c03: 別。誰言是非有部宗。如經部宗亦有心所 T2251_.64.0007c04: 全無。有三四等分立。準思止疑 T2251_.64.0007c05: 第三解釋題名者。廣如論自説。略如光記
T2251_.64.0007c08: 數卷。或多至十餘卷。此僅在卷名耳。古人 T2251_.64.0007c09: 藏書皆作卷軸。鄴矦家多書捕架三萬軸 T2251_.64.0007c10: 是也。此制在唐猶然。其後以卷舒之難。因 T2251_.64.0007c11: 即爲摺久摺。斷乃分爲簿帙。以便檢閲。蓋 T2251_.64.0007c12: 愈遠而愈失其眞矣。今雖册從昔存卷名
T2251_.64.0007c19: 來入定徴瑞放光現奇動地故爲序也。第 T2251_.64.0007c20: 者爲居。一者爲始。序最居先稱第一。晃曰。 T2251_.64.0007c21: 第者弟也。爲弟則不得稱一。爲一則不 T2251_.64.0007c22: 得稱弟。兩字牟盾何以會通。淨曰。向不云 T2251_.64.0007c23: 乎。第者爲居一者爲始。先生既不領前宗。 T2251_.64.0007c24: 而謬陳後難。便是自難。何成難人。第弟音 T2251_.64.0007c25: 義互通。竝次也位也。月支風俗。題名在終。
T2251_.64.0008a01: 故。二者爲智者略解廣解故。三爲簡異餘 T2251_.64.0008a02: 部易見故。四者爲怱迫衆生假見經題獲 T2251_.64.0008a03: 益故 T2251_.64.0008a04: 第四分別撰號者。分爲三。初辨當名。二安 T2251_.64.0008a05: 置所由。三讀不讀論。初辨當名者。尊者者。 T2251_.64.0008a06: 淨影云有徳可尊故曰尊者。者即尊故持業 T2251_.64.0008a07: 得名。論主雖性是菩提薩埵。小乘宗無有 T2251_.64.0008a08: 二菩薩故。彼部律論悉呼尊者某。光記一
T2251_.64.0008a11: 除佛一人餘一切衆生。皆不説有大菩提 T2251_.64.0008a12: 性。世親者。此有六門。一名義差別。二出世 T2251_.64.0008a13: 異説。三迴小入大。四所行徳位。五制作大數。
T2251_.64.0008a21: 謂西方有天廟。是婆薮天廟也。多爲世人 T2251_.64.0008a22: 親近供養。西方人呼爲世親天。其世親菩薩 T2251_.64.0008a23: 父母。於世親天處祈請得於此子。從所祈 T2251_.64.0008a24: 處爲名。故云婆薮盤豆。本音云提婆此云 T2251_.64.0008a25: 天。本音既不言提婆盤豆。何得翻爲天親 T2251_.64.0008a26: 也。良由婆薮盤豆總是天之別名。眞諦三藏。 T2251_.64.0008a27: 總云婆薮盤豆天。多爲世人親近供養。故
T2251_.64.0008b01: 親近供養。世人所親故依能親世名世親。
T2251_.64.0008b06: 世屬天親屬人。返泰光。約論主名。世之親 T2251_.64.0008b07: 故。別體依主。若就天名。唯是婆蘇名無盤
T2251_.64.0008b10: 親義不爾。故泰光爲優。又新家斥天親 T2251_.64.0008b11: 翻。是可一概。凡於翻事物。或如名敵翻。 T2251_.64.0008b12: 如梵薩婆翻云一切。或以體翻名稱。如毘 T2251_.64.0008b13: 舍佉月正云氐宿。而當此方二月。義淨等翻 T2251_.64.0008b14: 爲二月。今婆薮是世梵。以總天名翻無有 T2251_.64.0008b15: 害。令同知其體故。故神泰云良由等。眞諦 T2251_.64.0008b16: 既提婆翻爲天。而世親世友翻言天親天友。
T2251_.64.0008b23: 主名骨瑣主。亦名天主之類。今云。例不
T2251_.64.0008c04: 薮盤豆雖同一名。復立別名以顯之。第三 T2251_.64.0008c05: 子婆薮盤豆。於薩婆多部出家。得阿羅漢
T2251_.64.0008c17: 率天。諮問彌勒。爲説大乘空義。即便得悟。
T2251_.64.0008c20: 兄弟既有別名。法師但稱婆薮盤豆。了義燈
T2251_.64.0008c26: 九百年間天親菩薩出世。今云。依大乘未
T2251_.64.0009a10: 慧愷攝大乘論序云。如來滅後將一千百餘
T2251_.64.0009a13: 説設異。非親檢國史不得辦當不。餘如
T2251_.64.0009a16: 不信大乘。謂摩訶衍非是佛説。無著法師 T2251_.64.0009a17: 既見此弟聰明過人。恐其造論破壞大乘。 T2251_.64.0009a18: 阿僧伽法師住在丈夫國。遣使往阿踰闍 T2251_.64.0009a19: 國。報婆薮盤豆云。我今病篤。汝可急來。天 T2251_.64.0009a20: 親即隨使還本國問病源。兄答云。我今心 T2251_.64.0009a21: 有重病。由汝而生。汝不信大乘恒生毀 T2251_.64.0009a22: 謗。以此惡業必永淪惡道。我今愁苦。命 T2251_.64.0009a23: 將不全。天親聞此驚懼。即請兄爲解説大 T2251_.64.0009a24: 乘。兄即爲略説大乘要義。法師聰明。殊有 T2251_.64.0009a25: 深識。即時得悟。知大乘理應過小乘。昔謗 T2251_.64.0009a26: 大乘罪必入惡道。欲悔先過往兄所。我昔 T2251_.64.0009a27: 由舌故生毀謗。今當割舌以謝其罪。兄云。 T2251_.64.0009a28: 汝設割舌不能滅此罪。若欲滅此罪。當 T2251_.64.0009a29: 善巧解説大乘。阿僧伽歿後。天親方造大乘 T2251_.64.0009b01: 論。解釋大乘經。於阿踰闍國捨命。年終八
T2251_.64.0009b05: 乘心處。世親菩薩自北印度至於此也。時 T2251_.64.0009b06: 無著菩薩。命其門人令往迎候。至此伽藍 T2251_.64.0009b07: 遇而會見。無著弟子止戸牖外。夜分之後誦 T2251_.64.0009b08: 十地經。世親聞已。開悟追悔。甚深妙法昔 T2251_.64.0009b09: 所未聞。誹謗之愆深起於舌。今宜斷除等。 T2251_.64.0009b10: 餘大同傳文。此兩文。傳在北天丈夫國。而驚 T2251_.64.0009b11: 覺以兄病。記在中天阿踰闍國。聞誦十地
T2251_.64.0009b14: 乘。因聞誦華嚴十地品。阿毘達磨攝大乘 T2251_.64.0009b15: 品。悔謝前非。流泣先見。持刀截舌。其兄 T2251_.64.0009b16: 處遠三由旬。遥舒一手。止其自割曰。豈截 T2251_.64.0009b17: 舌罪除。早應讃釋大乘以悔先犯。菩薩敬 T2251_.64.0009b18: 從兄。兄乃囑以十地經。制以攝大乘品。令 T2251_.64.0009b19: 其造釋。故此二論。菩薩創歸大乘之作也。 T2251_.64.0009b20: 是亦異前。言處三由旬舒手。而増攝大乘 T2251_.64.0009b21: 品。成唯識序云。晦孤明於倶舍。解慧縛於 T2251_.64.0009b22: 攝論。四所行徳位者。二十論疏下終。引護 T2251_.64.0009b23: 月論師説。得入煗位。又擧眞諦説。爲十囘
T2251_.64.0009c04: 薩嘗住此中。作唯識論。破斥小乘。難諸
T2251_.64.0009c19: 十一。嘉祥法花玄論云。十地。攝論。法花論 T2251_.64.0009c20: 等。是天親造。在付法藏。豈可不信。中論玄。
T2251_.64.0009c23: 同一混指符 T2251_.64.0009c24: 二安置所由者。有三。謂簡濫糺正。人法相 T2251_.64.0009c25: 依。依人信法。簡濫糺正者。行事鈔鈔批一
T2251_.64.0009c28: 看之謂言。此鈔是首律師之作也。後知宣律 T2251_.64.0009c29: 師所作。即標名令別顯。故曰作者非無等。 T2251_.64.0010a01: 起信義記。法藏之作。明證溢眼。然義天録下
T2251_.64.0010a06: 不孤運功之由人。故前明所弘道。後序弘
T2251_.64.0010a15: 菩薩通以尊崇。若各自祖。或通或別。餘亦例 T2251_.64.0010a16: 爾。問此三具不應分別。答。如言尊者世親 T2251_.64.0010a17: 等者。雖後人安。必具三義。如言沙門基 T2251_.64.0010a18: 撰者。雖自安之是簡濫。而兼餘二。如言 T2251_.64.0010a19: 今時某造者。約自安唯初二由。若約他安 T2251_.64.0010a20: 或兼第三。如是初二必有。第三不定 T2251_.64.0010a21: 三讀不讀者。一者唱撰主名。謂講讃此乃 T2251_.64.0010a22: 在弘通。應顯依人信法等而讀之也。會正 T2251_.64.0010a23: 記言即此撰。二者不讀名但言某造。天台
T2251_.64.0010a28: 撰。是亦有分別。若釋氏臨佛書。必可讀此。 T2251_.64.0010a29: 西土風稱名爲貴。普門品一心稱名。以不 T2251_.64.0010b01: 可避彌陀彌勒名號。若至俗書。隨應讀不
T2251_.64.0010b06: 法。言及尊名。不敢直斥其名。必先歎其功 T2251_.64.0010b07: 徳。如云大智舍利弗。神通目連等。是非避 T2251_.64.0010b08: 名。帶徳號耳。今亦歎徳云尊者世親。造
T2251_.64.0010b11: 三藏。而彼略今具。分別立法相判定。故是
T2251_.64.0010b14: 舍論。人而敬之封以記焉 T2251_.64.0010b15: 第五伸譯主名者。唐者代名。簡陳隋等。三 T2251_.64.0010b16: 藏者所曉法。謂經律論。雖衆類多。而就所 T2251_.64.0010b17: 詮總統爲三。藏者謂能攝。此三能攝諸戒 T2251_.64.0010b18: 定慧。亦出生義。能令出生彼三學故。此藏 T2251_.64.0010b19: 法體挾帶三數。名爲三藏。是帶數釋。法師
T2251_.64.0010b22: 師。教法之師。竝依主釋。法爲財徳。有財亦
T2251_.64.0010b25: 善知世出世間諸法生滅。三得禪定智。於 T2251_.64.0010b26: 諸經法隨順無諍。四不増不減如所説行。
T2251_.64.0010c01: 九。方發於渡天傳教之志。遂達西域。從諸 T2251_.64.0010c02: 明師咸決鴻疑廣訪典籍。莫聖跡不親拜。 T2251_.64.0010c03: 經國百有餘國。積年一十七年。學成業畢便 T2251_.64.0010c04: 旋踵。以大唐第二主太宗貞觀十九年正月 T2251_.64.0010c05: 二十四日屆於京郊之西。其年五月。奉勅 T2251_.64.0010c06: 於弘福寺創開翻譯。至龍朔三年一十九 T2251_.64.0010c07: 年間。所翻出經論。都七十三部。一千三百 T2251_.64.0010c08: 三十卷。此論者。永徽二年至五年譯訖。第 T2251_.64.0010c09: 三主高宗麟徳元年二月五日中夜。在玉華 T2251_.64.0010c10: 寺入寂。于時年六十五。當我朝 天智帝三 T2251_.64.0010c11: 年。其神異訪法等。具如西域記十二册。恩傳 T2251_.64.0010c12: 十軸。續高僧傳四五兩卷。開元録八上。貞元 T2251_.64.0010c13: 録十一二等。奉詔者。顯奉持勅詔以開闡 T2251_.64.0010c14: 譯非自己所爲。是則表國信重。令人所譯 T2251_.64.0010c15: 教生信。竝是正法久住之縁矣。譯者。正字 T2251_.64.0010c16: 通。伊昔切。傳夷夏言轉相告也。宋僧傳一
T2251_.64.0010c19: 方曰象。西方曰狄鞮。北方曰譯。今通西言。 T2251_.64.0010c20: 而言譯者。蓋漢世多事北方。而譯兼善西 T2251_.64.0010c21: 語。故摩騰始至而譯四十二章經。因稱譯
T2251_.64.0010c24: 異於此。象言能倣像風俗之異於彼。鞮則 T2251_.64.0010c25: 欲別服飾之異。譯則欲辨其言語之異。周 T2251_.64.0010c26: 官通謂之象胥。而世俗通稱之譯也。已上 T2251_.64.0010c27: 散釋。如是多言。各有所簡。如沐魄經者。唯 T2251_.64.0010c28: 言竺法護譯。未能顯國信敬重。故加以奉 T2251_.64.0010c29: 詔。如九色鹿王經者。言優婆塞支謙譯。若 T2251_.64.0011a01: 唯玄奘則招相濫。故加法師以示法師之 T2251_.64.0011a02: 玄奘。如本相倚致經言後漢沙門安世高譯。 T2251_.64.0011a03: 伏婬經言西晋沙門法炬譯。唯通所譯。不 T2251_.64.0011a04: 能知廣達三藏。故欲顯示此人究研三藏 T2251_.64.0011a05: 無遺。所翻經論是有信。故加以三藏之言。
T2251_.64.0011a10: 言唯被藏。彼兩字繋屬是帶數式。若彼呼人 T2251_.64.0011a11: 則必有財。取三藏連綿之已成名爲自名。
T2251_.64.0011a15: 爲言。識者可擇矣。具如六合釋精義。更以 T2251_.64.0011a16: 唐言簡別顯異。古翻傳譯。各互相濫有之。 T2251_.64.0011a17: 今新翻爲之具標簡 T2251_.64.0011a18: 第六辨三分異者。分爲二。初述今義。後叙 T2251_.64.0011a19: 古非。初述今義者。汎論序正流通。諸論不 T2251_.64.0011a20: 一準。謂初後二分。有無不定。正宗定有。此論
T2251_.64.0011a25: 無最初造頌。但正宗散説論也。前八品中。前
T2251_.64.0011a28: 宗。如是七言四行。五言六百。遣迦濕彌羅 T2251_.64.0011b01: 國。本頌是也。彼國諸師請釋於此頌。故唯此 T2251_.64.0011b02: 有釋乃爲斯也。彼定品末。大師世眼等七言 T2251_.64.0011b03: 三頌。是破我論發起序。全非前論頌。因何
T2251_.64.0011b12: 破我號置於大師世眼等頌初也。天明七乙 T2251_.64.0011b13: 未年春二月十有五日。立此義於豐山柏學 T2251_.64.0011b14: 舍。至二十有一日。同友戒定孝道者來。談 T2251_.64.0011b15: 逮於此事。定曰。至理究此。然千歳作此辨 T2251_.64.0011b16: 者未有之。凡庸之固執恐難祛矣。乃挍舊 T2251_.64.0011b17: 論可乎。予曰。理既極際求何教有。定曰。理 T2251_.64.0011b18: 實然也。然理是智人所翫。教是凡愚所伏。 T2251_.64.0011b19: 理教具足。上下竝尊。豈其不爾。予曰。設披 T2251_.64.0011b20: 舊論。應如新論。所以者何。從新釋起天下 T2251_.64.0011b21: 多非舊家。設舊論不爾。令如新改之誰可 T2251_.64.0011b22: 知之。定曰。此亦足疑。然須閲舊論而言 T2251_.64.0011b23: 之。於是次日。撿尋明本大藏。不得舊論。 T2251_.64.0011b24: 問是事於耆宿。耆宿曰。久已亡失。更次日搜 T2251_.64.0011b25: 求宋本大藏。便得舊倶舍。即於藏中遽披 T2251_.64.0011b26: 破我品。全如我所言。破我品立名在三頌 T2251_.64.0011b27: 前。誰敢異求之乎哉。應理之義。冥會聖教。 T2251_.64.0011b28: 如彌天論釋氏辨三分亦以爾也。因是破 T2251_.64.0011b29: 我亦有三分。謂大師世眼等三頌爲序分。終 T2251_.64.0011c01: 三頌爲流通。中間散説爲正宗。問。如是三 T2251_.64.0011c02: 分兩重如妙經。是一論耶爲別論。答。是別
T2251_.64.0011c05: 子散滅。是別論故。前判諸法唯讓世尊。後 T2251_.64.0011c06: 對邪計破常一我。成無我人悉堪爲證。 T2251_.64.0011c07: 是故有異。又標起對法藏論我當説。結依 T2251_.64.0011c08: 彼釋對法。故知破我非對法藏論。送迦濕 T2251_.64.0011c09: 彌羅者是倶舍論。破我不然。無本頌故。若 T2251_.64.0011c10: 破我初後七言。本是所送頌者。何縁不如 T2251_.64.0011c11: 前論初後二分作長行。亦復正理顯宗全無
T2251_.64.0011c15: 品豈言破我論。餘品所指悉言品。且論二
T2251_.64.0012a02: 無之。同人之作故。雖部是別。而義相關故。 T2251_.64.0012a03: 豈不可讓耶。亦復是長行中論外計故。而 T2251_.64.0012a04: 起破我論之製。由是長行之無間造之。故 T2251_.64.0012a05: 互讓亦宜也。如基法師等互指之。又如四諦
T2251_.64.0012a08: 也。全如今指前論。又集異門中。讓法蘊足
T2251_.64.0012a12: 得指。豈非一論。答。衆賢不欲造破我論 T2251_.64.0012a13: 故不指。世親尊者欲當造故特指示。是此兩 T2251_.64.0012a14: 論唯造有無。必非同異別。問。今論及本頌竝 T2251_.64.0012a15: 定品終擧大師世眼等頌。其由何。答梵本錯
T2251_.64.0012a19: 根竟。一十八字。於正理論廻在次卷首。彼 T2251_.64.0012a20: 正理文卽錯亂。又如華嚴入法界品。三譯竝 T2251_.64.0012a21: 義難通。後日照三藏與賢首得善本翻補。 T2251_.64.0012a22: 什譯法華。唯二十七品無提婆品。齊永明八 T2251_.64.0012a23: 年。釋法獻。於于闐國得此經梵本。以譯出 T2251_.64.0012a24: 此品。猶未安經内。後至梁末。眞諦三藏。又 T2251_.64.0012a25: 譯此品。創安寶塔品後。但是什公梵本闕
T2251_.64.0012a29: 施設論首卷。唯擧品號而云梵本文闕。大 T2251_.64.0012b01: 日經六十心中。梵本闕脱。如無畏疏叙。又譯
T2251_.64.0012b06: 主長行造後。更造破我論。爲與長行同送 T2251_.64.0012b07: 迦濕彌羅國不。答。不送破我論。彼唯請釋 T2251_.64.0012b08: 本頌不請此故。豈對於無請。若論主自同 T2251_.64.0012b09: 帙送之。衆賢於正理何可漏此。彼文立破。
T2251_.64.0012b12: 新舊二論。何故對前八。言破我品第九。而 T2251_.64.0012b13: 總題倶舍論。答。夫文中指破我論。而一師 T2251_.64.0012b14: 造便撿閲。後人以爲總帙。如天親本無今 T2251_.64.0012b15: 有論末有眞諦諸行無常偈之記。部執異論
T2251_.64.0012b18: 遠愈久。寫誤以受總名。時縁愈久。而失其 T2251_.64.0012b19: 源。遂誤被倶舍稱。已被名故亦與第九言。 T2251_.64.0012b20: 蓋以如是乎理既至極。於些些事不可容 T2251_.64.0012b21: 疑。後伸古非者。泰・光・寶・暉等。唯執文妄 T2251_.64.0012b22: 釋。對前今義其非當顯。然爲初歩略斥其 T2251_.64.0012b23: 非。泰疏唯一義初三頌爲序。此諸師無異。 T2251_.64.0012b24: 次六百頌爲正宗。定品後四頌爲流通。此總 T2251_.64.0012b25: 四頌爲流通失。不判屬破我品失。細過準
T2251_.64.0012b28: 定品終迦濕彌羅等一頌爲正宗失。二大師 T2251_.64.0012b29: 世眼等三頌倶爲正宗失。正宗頌於正理
T2251_.64.0012c06: 通故。二正宗流通混同失。五言七言倶爲流
T2251_.64.0012c09: 段。全非頌意。頌示正法住世時。故是正宗。
T2251_.64.0012c13: 通失如前。二大師等頌屬前段失。三破我 T2251_.64.0012c14: 長行初二句爲序失。如是三解竝未曉本 T2251_.64.0012c15: 意。所陳言語皆招過罪。依義不依文者。世
T2251_.64.0012c18: 通。唯六百頌爲根本頌。初七言後七言頌。悉 T2251_.64.0012c19: 爲釋頌之加。此釋大有四害。一大師世眼 T2251_.64.0012c20: 已下總屬流通失。二歸敬頌等爲釋頌加 T2251_.64.0012c21: 失。前後七言四頌。是根本諦頌。以有長行。 T2251_.64.0012c22: 正理。顯宗亦同作長行故。破我論初後七言 T2251_.64.0012c23: 非根本頌。無長行故。正理。顯宗亦全無故。 T2251_.64.0012c24: 三迦濕彌羅等一頌有長行。餘無此不辨 T2251_.64.0012c25: 別失。四於流通中豈有頌亦有散説。何 T2251_.64.0012c26: 不思之。光等所稱三大家尚爾。下此者何 T2251_.64.0012c27: 可足言 T2251_.64.0012c28: 第七品次列位者。破我別論。就前八品
T2251_.64.0013a04: 我破我本意異故。頌無破我。何可約彼。又 T2251_.64.0013a05: 最初造頌既無破我。何可成諸法無我法 T2251_.64.0013a06: 印若不爾者。如正理・顯宗無破我品。如
T2251_.64.0013a09: 顯。不要破我。無我破我差別可辨。論第九
T2251_.64.0013a13: 體。根品説用。後六中。初世業隨三明有漏。
T2251_.64.0013a21: 依。後兩句者。法寶所據。然判品別。光解爲 T2251_.64.0013a22: 勝。後賢智定。亦準此知。據品別如是。若 T2251_.64.0013a23: 依義次。正宗中大分二。初八品分別諸法。 T2251_.64.0013a24: 後定品終。佛正法等一頌。明正法住世。已 T2251_.64.0013a25: 辨列位。當釋當名。言分別者。此有多種
T2251_.64.0013b04: 即後得智亦名分別。或立三分別。二種如
T2251_.64.0013b18: 本義。種類義。唯破生本義未破總種族。有 T2251_.64.0013b19: 人。族有種族族類。破種族不破族類者。
T2251_.64.0013b22: 不相似義。分齊義。種種因義。馳流義。住持
T2251_.64.0013b26: 性銀性等。如是一身中。種種性各異故説 T2251_.64.0013b27: 十八界。準此持是能持種種義。爲族性體 T2251_.64.0013b28: 義。諸法體有種種能持自性。故云界。是 T2251_.64.0013b29: 含具非別義也。然婆沙種族義。釋異類異 T2251_.64.0013c01: 類。此論下云十八種類自性各別。若爾種族
T2251_.64.0013c05: 詳。泰師不云性義可也。品者。神泰。類別
T2251_.64.0013c10: 類也。或言群同。亦品之別名也。文句一之一
T2251_.64.0013c13: 別。故名分別界品。第一者。分八品別。之一 T2251_.64.0013c14: 者。顯界品有二品此品最初。繋屬義曰之。 T2251_.64.0013c15: 第一中一故。正理・顯宗云辨本事品。辨與 T2251_.64.0013c16: 分別其義同。如辨中邊。中邊分別。於事有
T2251_.64.0013c19: 云倶舍釋論。品號云釋分別業品等。界根根 T2251_.64.0013c20: 品全同此。蓋是因請更作長行解釋本頌。 T2251_.64.0013c21: 故殊云釋。舊論體製。實應作者意。本頌已 T2251_.64.0013c22: 造。更述釋彼。或牒一句。或一二字。非如此 T2251_.64.0013c23: 論依義章段或是一句乃至三頌四頌唱牒。 T2251_.64.0013c24: 然新翻者。依義合牒。將便披讀。全失本旨。 T2251_.64.0013c25: 而是一助三科中別名界品。於界品名光記
T2251_.64.0013c28: 存第二。今云。諸釋皆似非眞。論意。此品廣 T2251_.64.0013c29: 通三科明諸法體。故標界名。全非對蘊。
T2251_.64.0014a09: 如對法論明蘊處界總名本事。雜心ニハ論 T2251_.64.0014a10: 初云心界品。亦非三科對。問。若爾何縁就 T2251_.64.0014a11: 十八界諸門分別。答初品先總明諸法體。 T2251_.64.0014a12: 而次隨應配蘊處界。後辨諸門依界門者。 T2251_.64.0014a13: 名義寛故。夫分別門爲顯差別。應依其寛。 T2251_.64.0014a14: 故名依體不依諸門。故下簡別云前所説 T2251_.64.0014a15: 十八界中。是指上三科配屬門。不總説言 T2251_.64.0014a16: 於此界中。然諸註家迷其名同失於本意 T2251_.64.0014a17: 第八按文評訣者
T2251_.64.0014a25: 顯斯義。基師疏釋第四句者顯歸敬意明 T2251_.64.0014a26: 當造論。然寶師疏。以後二頌爲發起序。
T2251_.64.0014b02: 此論及正理論。此論雖略意如正理。後約 T2251_.64.0014b03: 敬儀依世間門。寶疏。正理此論文異。分爲 T2251_.64.0014b04: 別意。謂彼正理是即弘通。此論擧徳證自所 T2251_.64.0014b05: 立教相不虚。此釋非也。今論既云爲顯尊 T2251_.64.0014b06: 高。爲顯佛徳。而今造論。是則弘通。更有荷
T2251_.64.0014b09: 同者。或有歸敬而無發起。如入阿毘達磨 T2251_.64.0014b10: 論等。或有發起而無歸敬。如宗輪等。或具 T2251_.64.0014b11: 二序。如雜心等。彼雜心論。首有五頌説造
T2251_.64.0014b23: 等。二唯僧寶非法及佛。如中邊等。三唯歸 T2251_.64.0014b24: 法而非佛僧。如法界無差別論等。彼曰。稽 T2251_.64.0014b25: 首菩提心。能爲勝方便。得離生老死。病苦 T2251_.64.0014b26: 依過失。此一頌。但敬菩提心總別體能。而基 T2251_.64.0014b27: 法師歸敬義林。無唯歸法者未盡也。四佛及 T2251_.64.0014b28: 法而非僧寶。如十地論。舊二十唯識論等 T2251_.64.0014b29: 是。五或唯佛僧無其法寶。如十住毘婆沙
T2251_.64.0014c04: 達磨論等是。四分律同。稽首禮諸佛法及比 T2251_.64.0014c05: 丘僧。八全無歸敬。如發智論・婆沙・智論・攝 T2251_.64.0014c06: 論等是。竝作者意無別所由。三能敬儀式。 T2251_.64.0014c07: 略擧五相。一爲欲顯示所歸三通。瞿波論
T2251_.64.0014c10: 有他心故以意業禮。二依明闇遠近故。謂 T2251_.64.0014c11: 僧祇律等意。若在亦見亦聞處具三業禮。 T2251_.64.0014c12: 若在唯見不聞明處唯以身禮。若在唯聞 T2251_.64.0014c13: 不見闇處依語業禮。若在不見不聞闇遠 T2251_.64.0014c14: 處唯意業敬。三顯三輪因故。謂身語意之 T2251_.64.0014c15: 禮。如次神變。記心。教誠三輪之因故。四爲 T2251_.64.0014c16: 三通之因故。謂三業禮是神境・他心・漏盡之 T2251_.64.0014c17: 因故。五爲伏三業之罪調三善之福故。以 T2251_.64.0014c18: 三業敬。此論者。且擧身業。故曰稽首接足 T2251_.64.0014c19: 故曰敬禮。身語相對。身重語輕。擧重致誠。 T2251_.64.0014c20: 顯輕可發。身必由意故。唯身義足。四解文 T2251_.64.0014c21: 者。諸者。非一義。貫下十三字。一切種者。一 T2251_.64.0014c22: 切種智。擧佛智徳。四智隨一。勿貫滅言。諸
T2251_.64.0014c26: 家。一切種冥爲不染無知。諸冥爲染汚無 T2251_.64.0014c27: 知。令冥滅字通兩種。斷不染無知爲智徳。 T2251_.64.0014c28: 斷染汚無知爲斷徳。此釋未曉智斷二徳。 T2251_.64.0014c29: 不思直詮法體。縁由顯體差別。而迷正理 T2251_.64.0015a01: 及此長行。今詳佛所有智名爲智徳。斷諸煩 T2251_.64.0015a02: 惱説爲斷徳。斷一切惑所得之智。非唯不 T2251_.64.0015a03: 染無知。何爲説斷不染無知是智徳。是斷 T2251_.64.0015a04: 徳故。斷諸煩惱皆是斷徳。何爲唯斷染汚 T2251_.64.0015a05: 即斷徳。故舊論頌曰。一切種智滅諸冥。下論
T2251_.64.0015a08: 種。一一切煩惱斷。二一切定障斷。三畢竟斷。 T2251_.64.0015a09: 四并習斷。若唯斷染汚爲斷徳。其徳等於
T2251_.64.0015a12: 共功徳。一設斷不染無知是斷惑。何不攝 T2251_.64.0015a13: 斷。二唯斷染汚爲斷徳。共二乘。何云越 T2251_.64.0015a14: 諸聖云不共徳。三斷不染爲智徳。智徳相 T2251_.64.0015a15: 難知。斷是因攝。智徳所得果。因果混雜。此 T2251_.64.0015a16: 爲三理證。下文教證也。及舊論也。然長行
T2251_.64.0015a22: 冥。佛由斷障一切種智之冥故。得於智 T2251_.64.0015a23: 徳圓滿。而其斷用是斷徳攝。未斷障一切 T2251_.64.0015a24: 境界之惑故。於境不自在。今斷盡彼故。 T2251_.64.0015a25: 斷徳圓滿。正理等未分爲染不染。唯註家臆
T2251_.64.0015b05: 言。且釋迦尊。過去三祇所遇諸佛。即二十二
T2251_.64.0015b12: 迷謬。不局一佛通一切佛。稱言無朋故。 T2251_.64.0015b13: 四分律云稽首禮諸佛。如彼雜集論説諸會
T2251_.64.0015b16: 佛。能證理者。唯受用契證眞如。故名爲會。 T2251_.64.0015b17: 若唯言諸通内外情非情。今簡下三徳。即
T2251_.64.0015b20: 文縱奪思以可知。第二句。明恩徳。於此句 T2251_.64.0015b21: 意光記存僧寶非也。背如是如理師及長 T2251_.64.0015b22: 行釋世尊拔濟。第三句者。叙能歸相。敬禮 T2251_.64.0015b23: 者。擧重身禮。如前已辨。如是者。指上三徳 T2251_.64.0015b24: 自性。如理師者。發化他教用者。師必對資。 T2251_.64.0015b25: 無教非師。體與用別。如是三徳具足之如
T2251_.64.0015c02: 句意。方申敬禮。是第三句意。此中爲顯。是 T2251_.64.0015c03: 示造意。爲顯高徳而欲造論。非敬意爲
T2251_.64.0015c07: 先。後頂禮大師。二乘菩薩爲諸聖衆。光通 T2251_.64.0015c08: 外道舊痾難避。故者。承上爲顯起下先讃。
T2251_.64.0015c11: 先。論日者。古今皆言。一爲體字。賢首起信
T2251_.64.0015c18: 言論。以簡經律。是就題名。以議論用詮 T2251_.64.0015c19: 召其體是爲死字。若欲證文言某論曰。則 T2251_.64.0015c20: 亦死字。然於自造長行等首所言論曰。竝 T2251_.64.0015c21: 是活字。雖即活字。本是對法。故致此言。是 T2251_.64.0015c22: 故自成經律能簡。所以經中無論曰言。此 T2251_.64.0015c23: 活字中。有多不同。釋自造頌置論曰言。如 T2251_.64.0015c24: 此論。二十唯識論等。釋他頌故安置此言。 T2251_.64.0015c25: 如成唯識。中邊論等。解釋本經以言論曰。 T2251_.64.0015c26: 如十地論。佛地論等。非釋本經及自他頌 T2251_.64.0015c27: 總解諸法致論曰言。如起信論。無別有所 T2251_.64.0015c28: 釋頌及經。如是等竝是議論解説故或云發 T2251_.64.0015c29: 説。發論量説故或云簡經律。自成別故。 T2251_.64.0016a01: 約解經邊而爲解經辭。皆悉無妨。是故舊 T2251_.64.0016a02: 倶舍皆言釋曰。攝論牒本言論曰。末論即 T2251_.64.0016a03: 云釋曰。爲分本末。新舊兩譯。其規不異。本
T2251_.64.0016a07: 其文。曰猶辭也。此淨師釋。同彼賢首爲死 T2251_.64.0016a08: 字。然彼師起信疏爲活字。謂十地。經論文 T2251_.64.0016a09: 雜。起信前無所釋經。是即淨師解釋精密矣。 T2251_.64.0016a10: 今詳。不爾。十地論曰。亦是活字而簡經。若 T2251_.64.0016a11: 本末對則是實字。攝論對論曰言釋曰。基 T2251_.64.0016a12: 法師對牒文論等言述曰。是等豈爲非虚 T2251_.64.0016a13: 字。今者。正顯隨其爾所造論之時即事究
T2251_.64.0016a17: 此頌世尊。何縁表示。此佛世尊能永滅闇故。 T2251_.64.0016a18: 安冥滅以表世尊。三徳皆是雖佛不共。而 T2251_.64.0016a19: 斷徳用易顯。故擧冥滅。又一句云一言。左 T2251_.64.0016a20: 定四年。超簡子曰。夫子語我九言。語曰。一 T2251_.64.0016a21: 言以蔽之。今句非一。故云諸言。又正理一
T2251_.64.0016a28: 云諸言。非謂諸一字也。然諸註家。未曉 T2251_.64.0016a29: 此旨。唯依文相而不依義。或言唯是諸一
T2251_.64.0016b05: 言是煩惱義。故舊論曰。此偈但依佛世尊 T2251_.64.0016b06: 説。既言此偈。義會諸言文。非諸一字。若不 T2251_.64.0016b07: 爾者。諸聖衆言。諸字表聲聞。諸無知諸表 T2251_.64.0016b08: 煩惱乎。彼既不爾。此何不爾。下兩句者。舊 T2251_.64.0016b09: 論無之。成立上句則具略竝無妨矣。諸言 T2251_.64.0016b10: 之字。雖總呼頌。正在二句。言總意別。如對 T2251_.64.0016b11: 法論言初二頌顯示大覺世尊六義。而唯六 T2251_.64.0016b12: 句表顯六義。後二句者明歸敬相。若此文 T2251_.64.0016b13: 明諸一字者。何不如下三句釋牒一句而 T2251_.64.0016b14: 釋。唯諸一字別釋何用。問。最爲有用。顯示 T2251_.64.0016b15: 諸言總通三徳。故別釋之。彼顯宗論亦復如 T2251_.64.0016b16: 是。答。若爾此能破等二句。還成違文。唯 T2251_.64.0016b17: 斷徳故。亦何不言諸言是流三徳。如彼顯 T2251_.64.0016b18: 宗通諸言廣敬諸有徳者之伏難。説二利 T2251_.64.0016b19: 滿故不通餘。故廣釋二利三徳。不説唯諸 T2251_.64.0016b20: 一字是佛。然後人妄例別部顯宗。不顧同 T2251_.64.0016b21: 本舊論何哉
T2251_.64.0016b24: 三釋冥義。四釋滅義。此即初二也。牒中言
T2251_.64.0016c01: 別釋。如我當説牒而不釋。若於此釋。恐謂 T2251_.64.0016c02: 唯智斷。至第三句顯貫三徳。言諸有具前
T2251_.64.0016c05: 簡一切種之諸冥。顯相違釋。而亦令冥貫
T2251_.64.0016c08: 種言是種類。義非義子義。替品令知。諸境 T2251_.64.0016c09: 冥者。通二無知。諸惑斷盡爲佛斷徳故正
T2251_.64.0016c14: 知未斷故。於是境聲。豈諸境言簡不染汚。 T2251_.64.0016c15: 一切品冥者。由縁由以顯智徳體。謂由滅 T2251_.64.0016c16: 障一切種智之冥智徳圓滿。是即更寄斷 T2251_.64.0016c17: 徳攝惑以釋顯智。正理論云。一切種冥。皆
T2251_.64.0016c20: 此是自己智斷成就。彼但言離熱。而顯智斷 T2251_.64.0016c21: 二徳。今長行亦可例。而今頌一切種及諸冥 T2251_.64.0016c22: 滅各別故。顯標二徳也。若倶煩惱。兩三字 T2251_.64.0016c23: 何用。然註家但執文配於二徳。深可呵吒
T2251_.64.0017a12: 唯第五囀。今通三五。染不染闇。無量非一。 T2251_.64.0017a13: 曰諸無知。實義眞見。是即如次所縁能縁。
T2251_.64.0017a19: 諸有無知。通障二。故總標諸無知。不説別 T2251_.64.0017a20: 配。舊論曰。於一切法無明者。能障見眞實
T2251_.64.0017b06: 火雖有所燒而有餘灰燼。佛慧猛利斷諸 T2251_.64.0017b07: 煩惱。令無餘習。如劫盡火所燒而無餘灰
T2251_.64.0017b10: 如來。畢竟不起。煩惱習氣永斷故。由此獨 T2251_.64.0017b11: 稱正等覺者。約二乘斷定障根障一分故。 T2251_.64.0017b12: 第九云斷。而非永斷故。十六云不斷。竝不 T2251_.64.0017b13: 相違
T2251_.64.0017b16: 小暫斷。於一切等者。冥言亦被一切種。蓋西 T2251_.64.0017b17: 天義解不同。奘師承此義。諦師異此。猶如 T2251_.64.0017b18: 觀所縁縁論中曰眼等識。於護法釋有五 T2251_.64.0017b19: 六諍。而學解異。諦翻眼等六識。奘譯眼等
T2251_.64.0017b22: 一切法。永不生爲法故。故稱爲滅。不生者。
T2251_.64.0017c01: 非一切種者。謂不得一切種智。故舊論曰。 T2251_.64.0017c02: 不由一切種。彼標滅一切冥由一切種智。
T2251_.64.0017c06: 知之。以染無等二句八字。上滅諸冥狹釋。 T2251_.64.0017c07: 爲與頌諸冥言同而有寛狹。設此狹釋。若 T2251_.64.0017c08: 頌唯染無知。此狹無用也。鮮本。斷上安置未 T2251_.64.0017c09: 字。後人蛇足。染冥未盡。何證無學。亦舊倶
T2251_.64.0017c18: 不得佛智不能得諸惑畢竟不生故
T2251_.64.0017c24: 衆生下。釋衆生示悲境。無能救人稱爲無 T2251_.64.0017c25: 救。故舊論云無救接者。五世尊下。釋拔出 T2251_.64.0017c26: 字。應機施教故曰隨。順彼所欲名曰所應。 T2251_.64.0017c27: 即諦縁度。簡邪曰正。承於拔濟安置手言。 T2251_.64.0017c28: 一出三惡泥安人天處。二出煩惱泥安聖
T2251_.64.0018a02: 苦難中拔濟。令出安置人天喜樂等處。復次 T2251_.64.0018a03: 拔衆生出増長淤泥故名大悲。謂有情類 T2251_.64.0018a04: 沒在煩惱淤泥中。授正法手拔之。令出安 T2251_.64.0018a05: 置聖道及道果中。今含兩説。彼約因云煩
T2251_.64.0018a08: 還是非也。唯撿基疏所證唯識。未閲論本。
T2251_.64.0018a14: 趣生體不應有故。謂必實有恒。此以能變 T2251_.64.0018a15: 及根本依義。破小乘人不信第八。非謂有 T2251_.64.0018a16: 情局第八識。謂前六識有間斷。而人不死 T2251_.64.0018a17: 必有第八。又諸經論説爲含識。約根本依
T2251_.64.0018a26: 授誡勗釋師言。有如理之師有財得名。後 T2251_.64.0018a27: 如理下叙約化他有三。初標立。二能方下
T2251_.64.0018b08: 者何。謂對法藏八字。光屬前爲是。寶入後 T2251_.64.0018b09: 非也。其用在前無後。故舊論云。釋曰此法 T2251_.64.0018b10: 通名滅濟教。別名云何。阿毘達磨倶舍。何法
T2251_.64.0018b13: 言對法者何生後段故
T2251_.64.0018b16: 當説意。此初也。此中初問體。二頌文。三長
T2251_.64.0018b25: 及者。相違義。上句勝義對法。下句世俗對法。 T2251_.64.0018b26: 爲顯此別特安於此。而通上下。此漏無漏 T2251_.64.0018b27: 倶是對法。即合集義。此目近辭。此ス上無漏 T2251_.64.0018b28: 主伴五蘊。證得名得。即是能得有漏。諸慧者。 T2251_.64.0018c01: 非一曰諸。通論字亦通上句。無漏三慧及 T2251_.64.0018c02: 隨行非一故。下諸慧亦有隨行。以上影此」
T2251_.64.0018c09: 主。淨不淨相對非一。或善不善對。如次下論
T2251_.64.0018c14: 行。恐不知誰眷屬。故擧淨慧主。以示淨慧 T2251_.64.0018c15: 之眷屬。是第六囀別體依主。眷屬者。妙玄六
T2251_.64.0018c18: 論云。助伴謂因縁資糧。光師攝得爲正。何 T2251_.64.0018c19: 者。此論依主伴門立隨行名。故釋眷屬。凡 T2251_.64.0018c20: 眷屬者。不問時前後倶。不論作用親疎勝 T2251_.64.0018c21: 劣。其性相隨順。爲資糧因縁。悉爲主之眷 T2251_.64.0018c22: 屬。由是隨逐慧皆慧眷屬。然寶疏約同時 T2251_.64.0018c23: 倶有因義。不取得者非也。隨行隨轉名豈
T2251_.64.0019a04: 濫。作相違釋。淨慧眷屬證婆沙論兼隨轉 T2251_.64.0019a05: 正兼雙存五蘊。引主伴分別隨行竝皆非也。
T2251_.64.0019a10: 指上。然寶疏但約隨行。非唯違文理。亦自 T2251_.64.0019a11: 違此五蘊配婆沙五蘊以破光記。此無漏 T2251_.64.0019a12: 慧是約如來對法藏。當後辨之。問。五蘊者。
T2251_.64.0019a15: 一蘊所攝也。一界者謂法界。一處者謂法處。 T2251_.64.0019a16: 一蘊者謂行蘊。若兼相應及取隨轉。三界 T2251_.64.0019a17: 二處五蘊所攝。三界者謂意界法界意識界。 T2251_.64.0019a18: 二處者謂意處法處。五蘊者謂色蘊乃至識 T2251_.64.0019a19: 蘊。由此應知。唯取後三界。不取前十五 T2251_.64.0019a20: 界。準知。色蘊中唯取無表色。識蘊中唯取 T2251_.64.0019a21: 意識。行蘊中隨應取之。餘應思擇
T2251_.64.0019a29: 非一。寶疏依舊論約眞實假名。光全不違
T2251_.64.0019b03: 何。若言唯有漏故無漏故因招過應言資糧
T2251_.64.0019b06: 糧。故舊論釋助伴云因縁資糧。勿妄臆説。
T2251_.64.0019b09: 中。前二爲俗。後二爲眞。光記依之。寶疏依
T2251_.64.0019b13: 依今義寶釋義最有理。又有瓶衣等假名 T2251_.64.0019b14: 爲俗諦。陰界入有實法是眞諦。如雜心十
T2251_.64.0019b17: 亦得。雖兩師各有理。今非二諦門説處。爲 T2251_.64.0019b18: 令知傍正。依要不要門以立勝義世俗名。
T2251_.64.0019b21: 分。具尸羅者。因戒發定故。二住慧分。多聞 T2251_.64.0019b22: 者。阿羅漢爲勝義聖。於流轉中證不生法
T2251_.64.0019b25: 如説七漏是損害。根等實非漏。此漏具故。 T2251_.64.0019b26: 立以漏名。勝義漏惟三。謂欲漏有漏無明 T2251_.64.0019b27: 漏。又如於隨眠具立隨眠名。如説色是隨 T2251_.64.0019b28: 眠。勝義隨眠惟有七。然經説色是隨眠者。 T2251_.64.0019b29: 隨眠具故。準此於眞假立勝義隨眠。今亦
T2251_.64.0019c03: 下云自性。於下又云無漏。眞實是根本義 T2251_.64.0019c04: 決矣
T2251_.64.0019c07: 聞思慧發業無表爲正。主伴門故。雖論十 T2251_.64.0019c08: 三爲所等起。無有妨害攝今眷屬隨行。 T2251_.64.0019c09: 然寶疏約心隨轉。據倶有因。義門相濫。又 T2251_.64.0019c10: 以心隨轉破光隨轉。心隨轉與隨轉寛狹 T2251_.64.0019c11: 有差。何不思量
T2251_.64.0019c16: 生無漏之慧。先生有漏聞思慧等。展轉至 T2251_.64.0019c17: 彼故安傳言。傳。韻會重縁切椽轉也。非授 T2251_.64.0019c18: 也訓也等義。上來所説有漏無漏對法之體。
T2251_.64.0019c21: 問。此中何者甚深阿毘達磨。謂無漏慧根。雜
T2251_.64.0019c24: 取自相。則覺法是阿毘達磨。若取衆具。具 T2251_.64.0019c25: 足五陰性。世俗中論。謂六足論。發智根本對
T2251_.64.0019c28: 此論復名阿毘達磨。答阿毘達磨具故。亦
T2251_.64.0020a11: 法中。初示法義。後説法體。擧持兼軌。以 T2251_.64.0020a12: 能持故爲他軌縁非軌縁故能持性故。是
T2251_.64.0020a20: 害。後釋鑿空。自相自體自性。眼目異名故。寶
T2251_.64.0020a25: 法相二。對通之言言唯簡三。是據事理門。 T2251_.64.0020a26: 別爲勝義法。殊勝曰勝勝餘法故。義言有 T2251_.64.0020a27: 二。一境界。二道理。今是道理。義即勝持業。 T2251_.64.0020a28: 勝義即法名勝義法。法相法者。大日經疏七 T2251_.64.0020a29: 曰。梵曰羅吃灑。此翻相。有曰。性相無別。如 T2251_.64.0020b01: 火性即熱相。或曰。少有別。性言體。相言可 T2251_.64.0020b02: 知。如釋子持戒是性。剃髮割截染衣是相。
T2251_.64.0020b05: 名法相。亦相亦法。法相即法。竝是持業。猶
T2251_.64.0020b08: 邊爲性。望他縁邊名相者非也。釋對中。
T2251_.64.0020b11: 法是所。從因至果名爲對向。以智觀境作
T2251_.64.0020b17: 諦。寶疏四諦唯對觀。涅槃通向觀。今云。向 T2251_.64.0020b18: 觀竝通二法。今論或言顯此旨。唯通相對。亦 T2251_.64.0020b19: 復如是。故舊論云。此智對向一切法。於法 T2251_.64.0020b20: 現前。初句是對向義。後句即對觀。於言境聲。 T2251_.64.0020b21: 法言諸法。現前是觀義。若約主勝。智是能 T2251_.64.0020b22: 對。法是所對。別體依主。若兼餘法。五蘊諸 T2251_.64.0020b23: 法。皆能對亦皆所對。隨應爲能所。亦別體
T2251_.64.0020b26: 故名對法。此釋同光。亦向觀如次爲涅槃
T2251_.64.0020b29: 意。論主先釋法。後釋對。豈非爲此。況雜心
T2251_.64.0020c03: 濫因明自相共相等。竝皆非論意。基對法疏
T2251_.64.0020c06: 高妙。然毀壞法門。亂於正理也。如彼因明 T2251_.64.0020c07: 疏。成唯識疏等諸四句等視可知而已。有人。 T2251_.64.0020c08: 擧光記・基對疏等多釋云。神泰云。奘師云。 T2251_.64.0020c09: 阿毘達磨多含多義。義有傍正皆無違也。
T2251_.64.0020c16: 資糧何之失也。又雖引婆沙妄加私意以
T2251_.64.0020c19: 此論亦爾。是阿毘磨具故。亦如阿毘達磨
T2251_.64.0020c22: 寶師加私意以爲増減者。還汝以私意斥
T2251_.64.0020c27: 不具讀。圓暉信光尚於此云。依寶法師唯 T2251_.64.0020c28: 説能對名爲對法。釋對法名唯依主釋也。
T2251_.64.0021a04: 名對法倶舍。彼言竝指本論。一故通兩。後 T2251_.64.0021a05: 句結名
T2251_.64.0021a09: 由義對法入此攝 T2251_.64.0021a10: 釋曰。彼文句名阿毘達磨由隨勝義入此 T2251_.64.0021a11: 論攝。是故此論於彼得稱爲藏。復次偈曰 T2251_.64.0021a12: 論依對法名倶舍 T2251_.64.0021a13: 釋曰。阿毘達磨是此論依止。何以故。從彼法
T2251_.64.0021a18: 勝義故成藏是攝持義。以顯別體依主。此 T2251_.64.0021a19: 中有四句。初三句正釋。由故言是第五囀聲。 T2251_.64.0021a20: 彼言欲顯是發智。六足等本論。特加釋對法 T2251_.64.0021a21: 論言。而亦成名中對法言。便從本論。準此 T2251_.64.0021a22: 其此言是能攝末論理在絶言。故不煩言。彼 T2251_.64.0021a23: 此之言下。皆如是可準知。故論更不釋。中 T2251_.64.0021a24: 者。依聲即簡持義。彼論教中所論義云中勝 T2251_.64.0021a25: 義。除去傍義劣義。故以勝簡別。入者。廣 T2251_.64.0021a26: 韻。納也得也。對出之辭。非唯納入而能攝 T2251_.64.0021a27: 持令不散失。故更曰攝。是則堅實。如彼樹
T2251_.64.0021b02: 納而堅實。堅實包納。故曰入攝。爲欲顯示 T2251_.64.0021b03: 如是妙旨。衆賢論師標藏堅實以入攝釋。
T2251_.64.0021b06: 創受藏名。舊論曰。是故此論於彼得稱爲 T2251_.64.0021b07: 藏。如是對法是本論名。藏末論稱。本末差 T2251_.64.0021b08: 別。能所攝異。乃依主釋義昭昭。屬對法之 T2251_.64.0021b09: 藏名對法藏論。二或此下。釋依彼故。成藏 T2251_.64.0021b10: 是所依義。以顯有財釋。文中有四句爲三。 T2251_.64.0021b11: 初一句標此論以本論爲所依。舊論曰。 T2251_.64.0021b12: 阿毘達磨是此論依止。或言不定辭。顯二 T2251_.64.0021b13: 義差別。含兩意以立名故。此彼言如前。 T2251_.64.0021b14: 雖可言故頌已顯略。次從彼引生者。示其 T2251_.64.0021b15: 所由。舊論曰。何以故從彼法中引生此論 T2251_.64.0021b16: 故。以能所生釋能所依。如子所依母亦是 T2251_.64.0021b17: 能生。從言第五囀聲。是就事。如前從生死
T2251_.64.0021b20: 名。舊論曰。彼於此論亦得藏名。是指上道 T2251_.64.0021b21: 理。彼謂本論。所藏之言猶言所依。彼即所 T2251_.64.0021b22: 藏。非謂彼之所藏而所含義。愚者迷之。所藏 T2251_.64.0021b23: 是所依義。故成唯識二説頼耶三義中有所
T2251_.64.0021b26: 以。結上所以。亦者例前之辭。對前此望彼 T2251_.64.0021b27: 得藏名。以示彼望此論亦得藏名。若於此 T2251_.64.0021b28: 不成本論得藏名。其有財釋縁何可得。若 T2251_.64.0021b29: 有固執舊痾難去者。當服治舊論之眞藥 T2251_.64.0021c01: 也矣。第二是故下。釋第二句總結得名。是故
T2251_.64.0021c05: 法藏。若依後意此論有對法藏得名對法
T2251_.64.0021c09: 中有財爲分將全。答。應分別。謂此是論非 T2251_.64.0021c10: 經律。則論言自之稱。若爾一分有財。若本論 T2251_.64.0021c11: 亦是論部非經律。其論言彼本論名。故云彼 T2251_.64.0021c12: 對法論中。若爾全分。論言通稱。由是今且 T2251_.64.0021c13: 略。實可有之。故最初頌云對法藏論我當 T2251_.64.0021c14: 説。雖有兩義。全分爲勝。已上釋今論訖。 T2251_.64.0021c15: 次當解正理論。彼曰。此依依主及有財釋
T2251_.64.0022a05: 以所藏體堅爲喩。不取能藏。如是能所藏 T2251_.64.0022a06: 判決唯在堅。而無能含攝如何。答。取喩 T2251_.64.0022a07: 隨宜。彼樹藏堅實約堅固一邊。而取所陰 T2251_.64.0022a08: 覆義。今不爾。約堅而是能攝義。是故法藏 T2251_.64.0022a09: 心經疏云。般若等即所顯法。心能顯喩。即大 T2251_.64.0022a10: 般若内統攝要妙之義。喩人之心藏統極之 T2251_.64.0022a11: 本也。基幽賛云。心堅實最妙之稱。甄綜精 T2251_.64.0022a12: 微。纂提綱蹟・故標貞心以爲稱。如是堅 T2251_.64.0022a13: 固中心即是統綜貫纂義。今亦如是故釋攝 T2251_.64.0022a14: 入也。然諸註家未覺兩論。謬釋滿岐。傳習 T2251_.64.0022a15: 之者迷執。由來是久。今須辨消固情。如彼
T2251_.64.0022a18: 今此攝收。故名攝決擇分。此基釋謬此論此 T2251_.64.0022a19: 彼所藏文謂所含藏。是故言彼所含義。是 T2251_.64.0022a20: 則全混初説攝藏依主。所以所藏言所依義
T2251_.64.0022a23: 所攝藏。具能所藏故稱爲藏。此泰疏亦唯 T2251_.64.0022a24: 藏是攝義。而分能所爲二義別不約所依
T2251_.64.0022a28: 生。是彼七論之所藏故亦名藏。此從能藏 T2251_.64.0022a29: 相對受名也。阿毘達磨是七論能藏。倶舍 T2251_.64.0022b01: 是所藏。故云對法藏也。對法之名本是本 T2251_.64.0022b02: 論。對此論依彼造。彼本論創得藏名。是所 T2251_.64.0022b03: 依義。顯此義論言此彼所藏。對彼所藏 T2251_.64.0022b04: 此論理是能依能藏。然本論爲能藏。是一 T2251_.64.0022b05: 失也。對彼倶舍言爲所藏。是二失。光記謂 T2251_.64.0022b06: 堅實非是包含義別加包含義。豈爲不迷。 T2251_.64.0022b07: 正理。顯宗竝標藏謂堅實而釋入此攝。所 T2251_.64.0022b08: 以是含攝即堅實。又樹藏唯況堅實。非喩 T2251_.64.0022b09: 依主。然作樹之堅實依主勸示況法可知。 T2251_.64.0022b10: 非中非也。設爲依主樹之堅實同體。今
T2251_.64.0022b15: 彼對法從彼對法論中引生。是彼對法所藏
T2251_.64.0022b19: 刀藏喩同對法藏。倶作有財故言況法可 T2251_.64.0022b20: 知。全同依主勸示。此刀以鞘等二句。亦準 T2251_.64.0022b21: 樹藏釋。示有財作法。故標此刀結名刀藏。
T2251_.64.0022b24: 不云以此鞘刀所依故名刀藏。標言此刀。
T2251_.64.0022b28: 我多依彼釋。不可妄云推功歸本。寶疏。 T2251_.64.0022b29: 唯依正理二義不加包含最可稱。然解正 T2251_.64.0022c01: 理迷倒。謂一迷堅實。彼論標藏謂堅實即 T2251_.64.0022c02: 末論藏名堅實。是能攝。次對法中堅實者。本 T2251_.64.0022c03: 論勝義名堅實。即是所藏。然迷爲樹堅實 T2251_.64.0022c04: 喩對法論中堅實。又何故略正理即是對法 T2251_.64.0022c05: 之堅實義依主作法文。若見此文何樹藏堅 T2251_.64.0022c06: 實爲所攝勝義。蓋正理論誤眞實作堅實。 T2251_.64.0022c07: 本論末論倶有堅實言。是故寶師至是誤。二 T2251_.64.0022c08: 迷樹藏喩。彼樹藏唯喩末論藏是堅實。然
T2251_.64.0022c12: 是依主。全無理。是何謂哉。次有財中。釋此 T2251_.64.0022c13: 論及正理甚好矣。釋此論中。先具示本論 T2251_.64.0022c14: 受藏名。如是創受藏名。是成本名爲持業 T2251_.64.0022c15: 釋將是依主。爲決疑故辨持業釋。是等竝
T2251_.64.0022c19: 之論而方所依名藏。焉得本論有唯用自 T2251_.64.0022c20: 持業釋乎。玉石不辨。去光就寶釋名正統 T2251_.64.0022c21: 將絶。熟思。是於光非謗於寶正。如是固 T2251_.64.0022c22: 執。皆是懼於三藏嫡傳之風誦。闇于世尊四 T2251_.64.0022c23: 依之教勅而所言説。又夫釋名不論受名 T2251_.64.0022c24: 已今當。不言造稱自他倶。而爾時名即致
T2251_.64.0022c27: 于六離合釋義。倶舍宗以寶師爲定量矣。
T2251_.64.0023a01: 言藏也。答。聖人説法使文句具足。故更安 T2251_.64.0023a02: 藏字也。由是理題阿毘達磨藏顯宗論。餘 T2251_.64.0023a03: 一切可爾。且略無。理可有也。豈不宜乎。次 T2251_.64.0023a04: 述此末論受對法藏名而辨有財。竝應理。 T2251_.64.0023a05: 然全取有財者。應分別。論字屬本爾也。若 T2251_.64.0023a06: 爲末論是一分。次釋正理有財分科作釋 T2251_.64.0023a07: 最爲善也。未辨多財者。破光記作有財於 T2251_.64.0023a08: 刀藏況法可知。寶師於刀藏喩如理述義。 T2251_.64.0023a09: 於樹藏喩爲謬判。何不對思。又辨無持 T2251_.64.0023a10: 業爲善矣。圓暉唯出包含義去堅實。是所 T2251_.64.0023a11: 以謂堅實非包含。其謬如前。次有財中破
T2251_.64.0023a14: 理實亦得。倶舍頌云攝彼勝義依彼故。謂
T2251_.64.0023a17: 主。未知依彼依義矣。定賓飾定義。藥師寺 T2251_.64.0023a18: 最行集解。凝然義批等類。竝皆可思擇。又或 T2251_.64.0023a19: 人妄附此彼所藏句於國訓。以爲有財作 T2251_.64.0023a20: 法。夫有財法約以爲言。用以言。唐士直讀 T2251_.64.0023a21: 無以爲言爲有財作法。豈夫可爾。豈得國 T2251_.64.0023a22: 字爲蛇足以辨作法。又云。包含義著眼攝 T2251_.64.0023a23: 入。堅實義寄懷勝義。是朋黨心招能所攝混 T2251_.64.0023a24: 同之過。勝義是所攝本論。堅實即能攝末論。 T2251_.64.0023a25: 豈可依所攝勝義得能攝藏是堅實。又正
T2251_.64.0023b09: 如蠶從繭生。基云。藏義。乃至色身如 T2251_.64.0023b10: 藏。無漏四蘊破而生。如雞等生。差別亦
T2251_.64.0023b13: 鞘中。此藏亦爾。故以義翻也。故此中法界藏 T2251_.64.0023b14: 者。即是如來所出之處。謂一切如來處在其
T2251_.64.0023b19: 或通三義。兩義者。一堅實。二出生。三者於出 T2251_.64.0023b20: 生中開包含義。如孕在藏有二義故。故彼
T2251_.64.0023b28: 樹藏者。此喩顯是堅是藏。謂樹心堅密。而
T2251_.64.0023c05: 智故。二是收攝義故在迴向前。收攝諸行。
T2251_.64.0023c17: 無盡。是竝世間庫藏之藏具足。今論正用堅 T2251_.64.0023c18: 固。含攝。所依。出生四義。謂攝入是堅固故。
T2251_.64.0023c24: 義。如世間舍宅。一切衆生各隨己分安住 T2251_.64.0023c25: 其中。既有此窟宅即有善惡含藏。不能自 T2251_.64.0023c26: 出。如來已離如是阿頼耶窟宅。故云無藏
T2251_.64.0024a05: 煩惱等。如土覆物。四能顯徳藏。謂法身佛
T2251_.64.0024a08: 具三正取唯以執藏爲名。已説者。成唯識
T2251_.64.0024a17: 示現不可窮竭。猶如大寶之藏。又有蘖
T2251_.64.0024a20: 心之藏。中胎藏之藏。與比吒迦。倶舍等其 T2251_.64.0024a21: 義各殊也。又舊婆沙一云。曇摩掘部律中云。
T2251_.64.0024a25: 皆得。此師含容正法如藏之密。故言法密。
T2251_.64.0024b03: 意。頌前問有二。一問本論起因。有何因説 T2251_.64.0024b04: 彼六足等對法。是問勝用。故舊論云用。二
T2251_.64.0024b09: 法師。舊論曰。此法其用云何。何人先説此法。
T2251_.64.0024b17: 了。正理顯宗其與奪別。正理。一類人欲人 T2251_.64.0024b18: 爲量者致第二問。顯宗但爲示能説人問。 T2251_.64.0024b19: 又彼兩論與此論其後問意別。故彼論無而 T2251_.64.0024b20: 今解釋兩句。何故爾者。彼但欲示先説人 T2251_.64.0024b21: 無意於今釋。由是頌傳一字彼所厭離。今 T2251_.64.0024b22: 擧先人而示今論説意。故傳字最要。諸註 T2251_.64.0024b23: 家未辨者未足也。光記科云説意説人。後 T2251_.64.0024b24: 問不但説人未也。寶同光非也
T2251_.64.0024c03: 佛説對法四字答先説人。傳一字答而今已 T2251_.64.0024c04: 下。意今解釋是佛説。展轉傳説以釋。即表非 T2251_.64.0024c05: 親聞佛説而決智不生有疑情。而總讀而 T2251_.64.0024c06: 自答兩問。故正理曰今當總答。泰疏云。二 T2251_.64.0024c07: 句答初問。後二句答後問者非也。傳言不信
T2251_.64.0024c17: 意。故言毘婆沙師所傳。若傳之有謬則失 T2251_.64.0024c18: 不在我。論主後破彼執。故先置此言也。然 T2251_.64.0024c19: 麟云。此意云。法本佛説。由上因縁諸聖弟子 T2251_.64.0024c20: 乃傳世尊所説對法。故名傳説。此傳説言非 T2251_.64.0024c21: 表不信。與餘不同。此釋謬解。有人云。凡此 T2251_.64.0024c22: 論傳説言有三例。一所説法門佛意難測故 T2251_.64.0024c23: 言傳説。非表不信。亦非謂婆沙論家傳説。
T2251_.64.0025a01: 説彼對法。二表不信。如正理釋。長行云毘 T2251_.64.0025a02: 婆沙師傳説如是是也。今云。此猶預之甚矣。 T2251_.64.0025a03: 凡此論本頌傳説。竝皆表不信。無一不然。 T2251_.64.0025a04: 而汝以長行二文例頌。圓底方蓋之失。亦 T2251_.64.0025a05: 復彼二文亦是專表不信。何者。佛意難測。 T2251_.64.0025a06: 而對法師立彼彼義難取信。故安傳説。豈 T2251_.64.0025a07: 非表不信。又傳説分別略有三等。專是不
T2251_.64.0025a10: 即不信。謂對法師展轉傳説非佛親聞故。汝
T2251_.64.0025a18: 傳説之字。謂毘婆沙師傳説彼發智等是世 T2251_.64.0025a19: 尊所説而言故。是不信基。何者唯婆沙師傳 T2251_.64.0025a20: 説言佛説而已。實非親聞佛説故
T2251_.64.0025a23: 第三句及因此。離説下。反顯通妨。釋頌初
T2251_.64.0025a27: 云然。二大徳下。叙弟子結集。三猶如下。示 T2251_.64.0025a28: 例四毘婆下。釋傳言表不信。若依舊論。鉤 T2251_.64.0025b01: 鎖連環如水順流。彼云。釋曰若離擇法覺 T2251_.64.0025b02: 分。無別方便能除滅諸惑。諸惑能輪轉世 T2251_.64.0025b03: 間於生死海。由此正因欲令弟子得簡擇 T2251_.64.0025b04: 法故。大師佛世尊先説阿毘達磨。若離此 T2251_.64.0025b05: 正説。諸弟子不能如理簡擇眞法故。次云
T2251_.64.0025b08: 佛念譯出曜經千章法句。宋天息災譯法集 T2251_.64.0025b09: 要頌經是也。普光曰。印度現有梵本流行。 T2251_.64.0025b10: 殊不知翻傳已久。適見其陋已。無常品居 T2251_.64.0025b11: 首擧之等攝餘品。普光曰。等空無我等。可 T2251_.64.0025b12: 謂不知而解者矣。僧叡出曜序云。出曜者。 T2251_.64.0025b13: 婆須蜜舅法救菩薩之所撰也。集比一千章 T2251_.64.0025b14: 立爲三十三品。名曰法句。録其本起繋而 T2251_.64.0025b15: 爲釋。名曰出曜。出曜之言舊名譬喩。是或 T2251_.64.0025b16: 出於譯者之説。然其本起爲法救撰者非 T2251_.64.0025b17: 矣。經第六引僧伽羅刹修行經。其文出修行 T2251_.64.0025b18: 道地曉了食品。僧伽羅刹去佛七百年。出佛 T2251_.64.0025b19: 行經序。故知本起乃後人所蒐輯。不出於 T2251_.64.0025b20: 法救之手者審矣。宋譯本無本起。舊婆沙
T2251_.64.0025b24: 甚也。經序言五部沙門各撰法句。不言誰 T2251_.64.0025b25: 某撰也。何從得知法救撰乎。婆沙所引品 T2251_.64.0025b26: 次不同。諸録混而一之非也。大氐歴代撰録 T2251_.64.0025b27: 者。襲傳習之謬。未曉其非。讀者不可不
T2251_.64.0025c02: 本矣。品次不同何足可怪乎。不言五部沙 T2251_.64.0025c03: 門中誰撰。而其義同者亦是不足怪也
T2251_.64.0025c06: 諸頌。竝別釋差別分。初三頌中。總取漏無 T2251_.64.0025c07: 漏則界根二品標。若取有漏則世業隨基 T2251_.64.0025c08: 本。若取無漏則賢智定根元。光記分句配。 T2251_.64.0025c09: 鑿之至矣。光記雖三釋初解意爲是。若不 T2251_.64.0025c10: 爲總標無下諸品所從來故。猶如中邊論 T2251_.64.0025c11: 初頌標下七品。總標屬前。聖教常也。初二
T2251_.64.0025c14: 説阿毘達磨。何等名爲彼所簡擇。頌曰。顯
T2251_.64.0025c20: 泰。竝非也。此唯所擇云彼。如言彼對法。 T2251_.64.0025c21: 對此能擇。舊論曰。何者諸法是所簡擇。爲 T2251_.64.0025c22: 令他簡擇彼法佛世尊説阿毘達磨。或准 T2251_.64.0025c23: 舊論他言。彼是弟子。對世尊故
T2251_.64.0025c26: 標漏無漏不爲無爲。遮執引進廣狹別故。 T2251_.64.0025c27: 謂爲無爲唯遮常執不能遮餘。二有無漏 T2251_.64.0025c28: 故。若約漏無漏廣遮四倒。故法勝毘曇一
T2251_.64.0026a02: 後句言別得者。異擇滅得故云別得。非 T2251_.64.0026a03: 隨不生事其滅各別。故舊論頌。別有非擇 T2251_.64.0026a04: 滅。長行云異擇滅有別滅。此長行亦云得 T2251_.64.0026a05: 滅異前
T2251_.64.0026a12: 義如初。依文如後。二義竝得。而解此文 T2251_.64.0026a13: 應依後釋。寶疏廣論隨増之相。辨所縁相 T2251_.64.0026a14: 應差別最爲是也。至辨漏義未詳。有其
T2251_.64.0026a20: 有何別因一三爲正。餘皆傍。二流爲流轉 T2251_.64.0026a21: 五趣失。彼三論竝標流出義。言如泉出水 T2251_.64.0026a22: 乳房出乳六根恒流出不淨。三住通流流不 T2251_.64.0026a23: 通住失。流轉五趣必住各趣。流還通住。 T2251_.64.0026a24: 有住一趣不流轉故。却住不通流。四順 T2251_.64.0026a25: 流涅槃失 寶意闇斥舊論云有流無流。然流 T2251_.64.0026a26: 處生死是爲順流向涅槃道即爲逆流。故 T2251_.64.0026a27: 預流果亦名逆流。如涅槃經。又雜含二十八
T2251_.64.0026b01: 今説有漏義。何約順涅槃。又舊論譯有流 T2251_.64.0026b02: 約流出義全同漏泄。故舊譯中亦云漏無 T2251_.64.0026b03: 漏東晋僧伽提婆譯阿毘曇心論。高齊那連 T2251_.64.0026b04: 提譯法勝毘曇。竝譯云有漏無漏。光記釋於 T2251_.64.0026b05: 中未辨差別。今云。約相應法是依第七。若 T2251_.64.0026b06: 約所縁是境聲也。或雖事爾。據爲漏所竝 T2251_.64.0026b07: 是依聲。問。何故名有漏。有義云何。答。隨増 T2251_.64.0026b08: 義是有義。故頌曰。於彼漏隨増故説名有漏。
T2251_.64.0026b11: 故。有身見等諸煩惱中立漏名想。令染汚心 T2251_.64.0026b12: 常漏泄故。與漏相應。及漏境界。隨増漏故 T2251_.64.0026b13: 名漏隨増。依此等説。互相隨増。能所倶總 T2251_.64.0026b14: 名爲有漏。若分別釋。相應隨増其漏隨増彼 T2251_.64.0026b15: 染汚心則漏是有。持業釋名。若染汚心令漏 T2251_.64.0026b16: 増益則漏之有。是依士釋。所縁隨増持業依 T2251_.64.0026b17: 主亦復如是。且約互隨。而總立名。如業道
T2251_.64.0026b26: 大有能有實等。此釋未詳。爲能令故。唯名 T2251_.64.0026b27: 相應不通漏故
T2251_.64.0026c03: 第三義非也。法勝不説滅道爲有漏故。第 T2251_.64.0026c04: 二義爲通妨是會論。舊論曰不可爲返質 T2251_.64.0026c05: 難故
T2251_.64.0026c08: 於略所説三無爲中 光記從事數多。今但
T2251_.64.0026c14: T2251_.64.0026c15: [IMAGE] T2251_.64.0026c16: [IMAGE] T2251_.64.0026c17: [IMAGE] T2251_.64.0026c18: [IMAGE] T2251_.64.0026c19: [IMAGE] T2251_.64.0026c20: [IMAGE] T2251_.64.0026c21: [IMAGE] T2251_.64.0026c22: [IMAGE]
T2251_.64.0026c25: 理。光記麁陋矣。有人以頌無但字袪寶師 T2251_.64.0026c26: 者。却未知論意。何者。頌文窄故。於長行具
T2251_.64.0027a01: 也。今質礙義説名爲礙。是約自體以顯其 T2251_.64.0027a02: 性。更爲簡別空界無礙説無障故。是約業 T2251_.64.0027a03: 用無障能所故。猶欲令知虚空相擧能 T2251_.64.0027a04: 行色顯所行處空。色於礙中不行故。於中 T2251_.64.0027a05: 之言。是所依聲。光初釋優後二非也
T2251_.64.0027a13: 斷諸事已斷。見集所斷遍行隨眠若未永斷。 T2251_.64.0027a14: 能縁此者於此猶繋。及修道位。隨何道生。 T2251_.64.0027a15: 九品事中。前品已斷。餘未斷品所有隨眠。能 T2251_.64.0027a16: 縁此者於此猶繋。斷非離繋。如是應知。雜
T2251_.64.0027a19: 會此難光寶有異。光約五縛強弱。寶依自 T2251_.64.0027a20: 性縁縛二斷。今謂。寶疏二斷最爲盡理。何
T2251_.64.0027a23: 遍使猶所繋。此是所縁縛。至集下遍使斷 T2251_.64.0027a24: 時。方於彼法上發離繋得。是約縁縛斷。由 T2251_.64.0027a25: 是今據自性所縁二斷總説離繋。無全不 T2251_.64.0027a26: 盡。下文依縁縛乃説之。竝不相違。故今言 T2251_.64.0027a27: 滅以離繋爲性。不云斷皆是離繋。問。若爾 T2251_.64.0027a28: 至斷最後品時應得二種滅。謂斷苦下十 T2251_.64.0027a29: 惑時斷惑得故。依自性斷得滅。苦下七種
T2251_.64.0027b06: 境離遍使縛。故於彼境亦得滅。遍使惑唯 T2251_.64.0027b07: 苦集二諦故。豈有此理。答。最有此理。能縛 T2251_.64.0027b08: 雖是一。義門各別故。繋不同故。故正理論六
T2251_.64.0027b28: 唯縁自部。説爲所縁隨増。隨何煩惱於自 T2251_.64.0027b29: 相應法。説爲相應隨増。斷彼二縛所得擇 T2251_.64.0027c01: 滅其相如何。答。彼約二隨増未依證滅。若 T2251_.64.0027c02: 論二斷。斷相應縛及彼得等則爲自性斷。 T2251_.64.0027c03: 斷所縁縛則爲縁縛斷。於彼彼境其能縛 T2251_.64.0027c04: 數多故。未至最後品於其境上而離繋得 T2251_.64.0027c05: 不起。故與自性斷有其差別。然泰光立自
T2251_.64.0027c08: 聖位見道分九品失。於何經論。入見道者
T2251_.64.0027c11: 修且言之。二同部同品立名未盡失。謂於 T2251_.64.0027c12: 苦諦有九品。上中下各有三故。餘三諦爾。
T2251_.64.0027c17: 品。集下上上爲異部同品。彼上中已下爲異 T2251_.64.0027c18: 部異品。餘一切皆如是。上二界亦復爾也。 T2251_.64.0027c19: 如上上爲主。若中上爲主。此爲同品。餘前 T2251_.64.0027c20: 後八品爲異品。又於集立主。集爲同部。前 T2251_.64.0027c21: 後苦滅道爲異部。餘一切準例亦爾。然此立 T2251_.64.0027c22: 名不成。苦下十惑各有九品。以同上上故 T2251_.64.0027c23: 名同品。亦同上中乃至。同下下故悉是應同 T2251_.64.0027c24: 品。豈有異品。若言相望不定者。皆是同品。 T2251_.64.0027c25: 皆是異品必不成雙立。何云同部同品異品 T2251_.64.0027c26: 是二倶強。三相應所縁強弱不成失。彼已斷
T2251_.64.0027c29: 爲異品。何故爲力稍強。五見修不齊失。同
T2251_.64.0028a05: 智已生。豈可約異生。八令論未盡失。若所 T2251_.64.0028a06: 繋尚劣故得滅。何故言離繋爲性。九違諸
T2251_.64.0028a09: 法證滅失。十二於滅道二諦辨五縛失。於 T2251_.64.0028a10: 彼無遍行惑。何可得言異部異品能繋而 T2251_.64.0028a11: 劣。故神太師但約苦集二諦論自他遠近
T2251_.64.0028a14: 沙師口授相傳説也。若無此二縛五縛通釋 T2251_.64.0028a15: 則毘曇一宗法相。搸塞而不可通。豈不巧 T2251_.64.0028a16: 妙之口傳哉。玄奘門下普光一人受倶舍密
T2251_.64.0028a21: 縛就證理辨離縛強弱。彼立斷道通軌。此 T2251_.64.0028a22: 會論文相違。意趣不同。水火不啻。雖然斷 T2251_.64.0028a23: 惑必有證理。證理必依斷惑。故二斷通斷 T2251_.64.0028a24: 五縛。五縛皆通二斷。此即二斷五縛其義不
T2251_.64.0028a28: 差別。謬見一起視太光二師所立邪而不
T2251_.64.0028b09: 寶師深理之義。今當袪除固執。彼三藏者是 T2251_.64.0028b10: 爲如來智者。將爲異生學者。若言如來智 T2251_.64.0028b11: 者。彼意生儒幢之翻。隨墮八時之譯誤如之 T2251_.64.0028b12: 何。若言異生學者。其相傳豈可是全信。且 T2251_.64.0028b13: 光記始末無一有謬已。既其參差夥多。何 T2251_.64.0028b14: 事於受密誨。豈於僧傳如倶舍之宗以寶 T2251_.64.0028b15: 師爲定量之文何
T2251_.64.0028b28: 駕。本論及頌疏國訓非也 T2251_.64.0028b29: 略去中言故作是説 光唯屬喩非也。當舊 T2251_.64.0028c01: 論以略説故但稱擇滅之文故
T2251_.64.0028c10: 是説。今云。同正量部之有部異説。不必彼
T2251_.64.0028c13: 法樂尼告曰。涅槃者無對也。涅槃者以無緯
T2251_.64.0028c18: 自分因而與他自分因
T2251_.64.0028c21: 別。初中有四。一結標。二謂能下述釋。釋第 T2251_.64.0028c22: 十一句。三得滅下解名義。釋第十二句。四 T2251_.64.0028c23: 但由下明得縁。初略示。如眼下示事。此即
T2251_.64.0028c29: 彼爲境更生。何以故。五識無有功能縁過 T2251_.64.0029a01: 去塵爲境。是故識等有非擇滅。由因縁不 T2251_.64.0029a02: 具故。永言釋頌畢竟。是決定義。故正理。顯 T2251_.64.0029a03: 宗云定礙。今言永者。一礙則彼法永不生。 T2251_.64.0029a04: 非如念念滅法前不生念必無後時生故 T2251_.64.0029a05: 言念念常能礙。故言能永不言永能。問。能 T2251_.64.0029a06: 礙何者。答。其相難知。故下示其事。謂眼專 T2251_.64.0029a07: 一色爾時耳等不生。以眼能礙耳可生故。 T2251_.64.0029a08: 是時耳得非擇滅。非能礙是非擇滅。無作用 T2251_.64.0029a09: 故。以常法故。今寄能礙以示其體。體尚難 T2251_.64.0029a10: 顯。故約得辨。是故言得非擇滅。不説言名
T2251_.64.0029a13: 故今亦云當生
T2251_.64.0029a16: 得滅。故名非擇滅。非擇者。遮前擇滅由擇。 T2251_.64.0029a17: 此滅即非擇。持業得名。如無尋無伺即地 T2251_.64.0029a18: 名無尋無伺地。寶師爲依主釋。誤之甚矣。 T2251_.64.0029a19: 遮詮名何求表詮乎。得不因擇者。述上所 T2251_.64.0029a20: 由。如舊論云不由擇力得故。光記兩釋。 T2251_.64.0029a21: 初釋非也。後釋爲是。寶亦爾。故舊論云。異 T2251_.64.0029a22: 於擇滅有別滅。説名非擇滅。婆沙三十二
T2251_.64.0029a25: 一異前擇滅別自起得名爲別得。二縁闕 T2251_.64.0029a26: 位中證非一品。別別而得名爲別得。如前
T2251_.64.0029b04: 聲香味觸等境滅。於彼能縁心心所法。由縁
T2251_.64.0029b10: 法永遮未來法生名非擇滅。非但縁闕便 T2251_.64.0029b11: 永不生。如何。答。此論云礙異於正理等意。 T2251_.64.0029b12: 謂。今云礙即是眼。眼起縁色令耳等不起。 T2251_.64.0029b13: 是故能礙能闕縁是其眼。所礙所闕即當生 T2251_.64.0029b14: 縁。然據義言。由眼能礙闕耳生縁。由縁 T2251_.64.0029b15: 闕故不耳得生。由耳不生得非擇滅。如 T2251_.64.0029b16: 是據義展轉三由。婆沙説二由而展轉。故 T2251_.64.0029b17: 云永礙云闕縁。竝無妨。其本唯眼一法故。 T2251_.64.0029b18: 然衆賢論師以世親論主以經部無爲無體 T2251_.64.0029b19: 破有部實有。若但闕縁其難不免。故轉婆 T2251_.64.0029b20: 沙本義別立礙用。故正理云。此法實有。後當
T2251_.64.0029b23: 更生名非擇滅。如殘衆同分中夭者餘蘊。
T2251_.64.0029b26: 生法令永不起名非擇滅。依此文定知。此 T2251_.64.0029b27: 論但闕縁一由。據古薩婆多。正理。顯宗。二 T2251_.64.0029b28: 縁別立能礙。應是新薩婆多。然普光令此 T2251_.64.0029b29: 論同顯宗二縁是何謂哉。寶師以理教成 T2251_.64.0029c01: 縁闕一由斥衆賢可謂其學精微。又有眼 T2251_.64.0029c02: 目焉。發智。六足。婆沙等中。何處別立能礙 T2251_.64.0029c03: 勝用。若有其勝用豈可得説無作用。麟記 T2251_.64.0029c04: 評寶光云。然此二説難可偏依。有傳。羅什
T2251_.64.0029c07: 縁義。然此但言爲對前滅由擇力得此不 T2251_.64.0029c08: 由擇。是故且言但由闕縁。何妨當生更有 T2251_.64.0029c09: 餘縁共證。如言無尋唯伺。豈無受等所餘
T2251_.64.0029c14: 成證。如此論。婆沙。正理。顯宗等。言礙當 T2251_.64.0029c15: 生。其文分明。羅什等師存於舊解。蓋爲此
T2251_.64.0029c18: 用。此法離慧定礙彼法。令住未來永不生。 T2251_.64.0029c19: 故名非擇滅。非惟縁闕便永不生。正理亦 T2251_.64.0029c20: 云。非唯闕縁名非擇滅。然別有法。如是唯 T2251_.64.0029c21: 豈不簡餘。如言無尋唯伺者。尋伺二法中。
T2251_.64.0029c24: 非由擇得。縁闕亦由此滅勢力。故非擇滅 T2251_.64.0029c25: 決定實有。準之。非擇滅有勢用如何。答。 T2251_.64.0029c26: 世親論主往昔遊學時既以經部難詰有宗。 T2251_.64.0029c27: 悟入由此爲此轉計。所以知轉計婆沙云。 T2251_.64.0029c28: 能縁心心所法。由縁缺故畢竟不生。由此 T2251_.64.0029c29: 不生得非擇滅。既由不生縁得非擇滅。
T2251_.64.0030a05: 得。示事中。眼是眼根。眼識必具。意謂意識。
T2251_.64.0030a08: 今取比量一分。下言等取一分意識現量
T2251_.64.0030a11: 是集聚義也。非體依。寶疏初釋爲是。後非 T2251_.64.0030a12: 也。光記三釋並非也。初釋同寶而不分意 T2251_.64.0030a13: 爲異
T2251_.64.0030a16: 在定生。似過現之生法如何。答。非擇滅唯 T2251_.64.0030a17: 在未來不生法。未來言簡過現。不生言簡 T2251_.64.0030a18: 生法。由是今過現者。已生正生故無非擇 T2251_.64.0030a19: 必。生言顯未來生。故三法各別。是故婆沙三
T2251_.64.0030a22: 第三句。未來不生有漏法。第四句。過去現在 T2251_.64.0030a23: 及未來可生無漏法
T2251_.64.0030a28: 辨處界。初中一頌總明有爲體名。後一頌別 T2251_.64.0030a29: 辨有漏異名。初中此結牒問起。是問有爲 T2251_.64.0030b01: 體。故曰何謂有爲。如先何謂對法。不言何 T2251_.64.0030b02: 義有爲。舊論云。何者是有爲。然光記明有爲 T2251_.64.0030b03: 異名者非也
T2251_.64.0030b06: 切有爲悉取言諸。然惠暉云。上列名。今出
T2251_.64.0030b10: 品名。有事者。舊論云有類。釋云。有因故名 T2251_.64.0030b11: 有類。類以因義故。等言。舊論無之。而有離
T2251_.64.0030b16: 如名。餘四名是今所等
T2251_.64.0030b21: 正理曰如乳房。而光記云在乳房中等。未
T2251_.64.0030c02: 有爲法。舊論曰。諸有爲法有已正當行故 T2251_.64.0030c03: 名世路。是全有財 T2251_.64.0030c04: 或爲無常所呑食故 或者。舊論云復次。正 T2251_.64.0030c05: 理云有説。爲者所爲第四聲。無常者釋世。 T2251_.64.0030c06: 所食言釋路。路者名有爲法。時無別體依法 T2251_.64.0030c07: 而立。此有爲法與三世之所遊履路。第四囀 T2251_.64.0030c08: 依主。寶引眞諦釋。最爲正。正理云。無常之 T2251_.64.0030c09: 所呑食。之言。豈非依主乎。光爲持業釋。 T2251_.64.0030c10: 非也。證眞諦亦非也。無常者三世移轉義。 T2251_.64.0030c11: 所呑食者有爲法與三世而所遷流故。故 T2251_.64.0030c12: 光釋非也。違文義
T2251_.64.0030c20: 義爲依。義中具有十八界十二處五蘊。後 T2251_.64.0030c21: 説。名及義雙取爲依。正理論同今論據初 T2251_.64.0030c22: 説故彼云名倶義。顯宗論依後説。彼曰。此 T2251_.64.0030c23: 言遠近所詫名依。即義與名總説依故。問
T2251_.64.0030c27: 若義與名可倶説者立爲言依。以無爲義 T2251_.64.0030c28: 與有爲名不可倶説無倶義故不立言 T2251_.64.0030c29: 依。依之以倶言簡去無爲。問。何縁此論 T2251_.64.0031a01: 偏依初説。答。義是依本約本以説。亦攝 T2251_.64.0031a02: 諸法令無煩勞。問。若爾正理。顯宗一 T2251_.64.0031a03: 師所説。何故互標別義。答。彼兩説。婆沙 T2251_.64.0031a04: 無評。爲欲令知並是正故。是此兩義麁細 T2251_.64.0031a05: 之異。展轉。雙存。倶時。前後。是其意別。不可 T2251_.64.0031a06: 混濫。問。若不取名其理未盡。何今但初。 T2251_.64.0031a07: 答。誰云捨名。既云名倶義。顯相應不離義
T2251_.64.0031a10: 名及義並倶於能依言。如是三解未知兩 T2251_.64.0031a11: 説故。全不曉論意。妄亡文相深致鑿空。 T2251_.64.0031a12: 可除可棄。又引脇尊者説。彼婆沙判無 T2251_.64.0031a13: 爲不立言依。有十一説最後説。全非言依
T2251_.64.0031a22: 故釋中。言爲所相應。諸法爲能相應云。諸 T2251_.64.0031a23: 法可與言倶名爲言依。可言當義字釋。名 T2251_.64.0031a24: 爲言釋名字。而亦引脇尊者。次會合上二
T2251_.64.0031a27: 名是詮表初故。聲字是無詮表故。特言名
T2251_.64.0031b05: 倶義爾但名爲依者違品類足。品類足者。
T2251_.64.0031b09: 界攝言依。故云十八界攝應辨能所。問。 T2251_.64.0031b10: 正理論引品類足云五蘊攝。何與此異。答。
T2251_.64.0031b14: 爲是。後釋非也。正理下別有無爲不攝問 T2251_.64.0031b15: 答故。寶疏初後辨闇記失
T2251_.64.0031b20: 有爲有體名爲有事。無爲無體名爲無事。論 T2251_.64.0031b21: 主意信經部故。光記如是
T2251_.64.0031b28: 爾。義相須故無有過。頌中擧七名。亦者不
T2251_.64.0031c22: 云。麟記意。此論爲向内等。正理等爲向 T2251_.64.0031c23: 外等。二論意別。是爲正。次上頌。及此頌。 T2251_.64.0031c24: 舊論無等字。是故長行無釋。今云不爾。前 T2251_.64.0031c25: 頌中。舊論有及言。云有離及有事。今頌。亦 T2251_.64.0031c26: 舊論及字安三有上。並是相違合集能等三
T2251_.64.0032a11: 矣。又此等有前中後別。一擧前等後。如次
T2251_.64.0032a24: 等級義。稱量義等。又於結文云如是等 T2251_.64.0032a25: 有二義。一總指上所説云如是等。二如是
T2251_.64.0032b01: 也。異前後例於正釋前致此問答。必有由 T2251_.64.0032b02: 致。謂於前有爲名蘊中而有取蘊與蘊寛 T2251_.64.0032b03: 狹不同。故説此一頌欲顯無漏唯蘊非取
T2251_.64.0032b06: 中以惑爲取等。兩箇有字。此中簡持。實顯
T2251_.64.0032b10: 前已説而欲顯彼差別名想。或爲顯彼名 T2251_.64.0032b11: 想定義。復説前説一切有爲名蘊。今説有
T2251_.64.0032b14: 不順論意也
T2251_.64.0032b19: 從因立果名。次第六囀依主。取是蘊所止處。
T2251_.64.0032b23: 囀有財釋。能生是蘊。所生即取。因蘊有所生 T2251_.64.0032b24: 果取故名取蘊。如有花之樹有果之樹名
T2251_.64.0032c01: 返。問。後亦是依主耶。答。是非依主有財。 T2251_.64.0032c02: 因有果名如覺者菩薩。若作依主唯傍釋。
T2251_.64.0032c05: 唯依士釋。花果樹爲依主傍釋也。問。何故 T2251_.64.0032c06: 互爲能所生。答。如有漏隨増。四諦論二
T2251_.64.0032c09: 取故。故名取陰。後二義此論無之
T2251_.64.0032c14: 煩惱。陰諍者死。鬪諍者各各相違。當知此中 T2251_.64.0032c15: 説煩惱諍。身見等諸煩惱生諸有漏行從煩
T2251_.64.0032c20: 諍。此中意顯蘊之與諍非隨缺一餘可得 T2251_.64.0032c21: 生。四名爲有諍者。結名。是一分有財。若約 T2251_.64.0032c22: 互増煩惱亦是有諍。此乃持業也。五猶如有 T2251_.64.0032c23: 漏者。示例
T2251_.64.0032c28: 漏法爲所依。以能依名所依。一字一義全
T2251_.64.0033a02: 有四相故説取陰爲苦。若直説陰是苦則 T2251_.64.0033a03: 二諦不成。何以故。明陰戒定等五陰皆成苦 T2251_.64.0033a04: 諦故。集因名。望苦果是當體名
T2251_.64.0033a11: 從所依處立名。雖時無別體而以義立三 T2251_.64.0033a12: 世。是全分依有財釋。如世路。又述記爲依
T2251_.64.0033a18: 之言顯所依處。眠者煩惱通名。非唯睡眠。
T2251_.64.0033a23: 法。全有財也。初因第五聲。次第七轉。後第六 T2251_.64.0033a24: 轉。竝全有財。如人唯呼三藏。西明要集。及 T2251_.64.0033a25: 法式分別六釋等輩。謂他帶數謬也
T2251_.64.0033b04: 沙。顯宗悉用惟字。正理多唯少惟。此論皆 T2251_.64.0033b05: 唯。設作維可。三字通用。其所簡何。謂經部
T2251_.64.0033b11: 處全。此法處一分。又前十微聚。後一不爾。 T2251_.64.0033b12: 又前有對。此一無對。又五識ト意ト境別故。無 T2251_.64.0033b13: 表者。新云表無表。舊譯。陳眞諦。及高齊那 T2251_.64.0033b14: 連提法勝毘曇云有教無教。以外教示無
T2251_.64.0033b17: 行。所觸者。於觸有二。能觸。所觸。能觸亦 T2251_.64.0033b18: 有二。一心所觸。二身根能觸。所觸者五境隨 T2251_.64.0033b19: 一。今簡餘二故云所觸。唯依下釋頌唯字。
T2251_.64.0033b26: 爲眼根。餘四亦爾。後説依彼眼根識所依
T2251_.64.0033c01: 也。論主以初説爲優。以何知之。彼根義
T2251_.64.0033c07: 是返世親不全信本論。彼難云。諸聖教中。 T2251_.64.0033c08: 以根別識不以境界。故知彼言顯根非境。
T2251_.64.0033c14: 建立五根故。最可云縁彼色識所依淨色 T2251_.64.0033c15: 名眼根等。如是根成而後從根立名爲眼
T2251_.64.0033c21: 爲縁生法識。問。但有一經作如是説。餘 T2251_.64.0033c22: 一切經皆説眼識。如何不説名色識耶。答。 T2251_.64.0033c23: 眼是内故但名眼識。色是外故不名色識。 T2251_.64.0033c24: 更有五復次。釋多分名眼識。而全無遮色
T2251_.64.0034a06: 今論全同正理者謬也。光記雖不評言。而 T2251_.64.0034a07: 多引正理。彼ハ彼ヲ爲根文也。又未辨二論 T2251_.64.0034a08: 異。全同正理也。寶師亦云諸論同。豈得皆
T2251_.64.0034a11: 傳説也。亦不恐於婆沙評家。論所詮顯。但 T2251_.64.0034a12: 以理長而爲本意。不強拘文
T2251_.64.0034b02: 言就第四例表疑。故於長行加難責。依 T2251_.64.0034b03: 之説顯形二不立倶句。論主爲當理。説 T2251_.64.0034b04: 二十四句分別爲不正義。故曰或。若如光 T2251_.64.0034b05: 寶等。但總別開合異。一師義。何不言色二 T2251_.64.0034b06: 開二十。又色者二十種。又色顯形二十。又六 T2251_.64.0034b07: 百行中。無有總別開合異置或言。設餘處 T2251_.64.0034b08: 爾。今全不符長行釋。至文可知。第二句 T2251_.64.0034b09: 唯言。簡持義。簡餘義如長行。復通上下諸 T2251_.64.0034b10: 句。謂唯二者。簡二十等計立四句及皆爲
T2251_.64.0034b13: 特此云唯者甚有所用。如下辨。味唯六者。
T2251_.64.0034b16: 味。飮味。及諸酒味。苦味。酢味。甘味。辛味。鹹 T2251_.64.0034b17: 味。淡味。可意味。不可意味。順捨味。五事下
T2251_.64.0034b25: 釋。初約結頌犯聲。後依正理。顯五識起不
T2251_.64.0034c03: 只説一邊約義也
T2251_.64.0034c09: 或二十。此初也。此中顯四形八者。唯顯唯形 T2251_.64.0034c10: 二句不立倶句義。故標別顯形。若是開合 T2251_.64.0034c11: 異耳者有四失。一自語相違失。已分別顯形。 T2251_.64.0034c12: 何亦爲倶句。自語相違故。二二十八字徒然 T2251_.64.0034c13: 失。顯色有四至不正爲後二十八字徒然。總 T2251_.64.0034c14: 別開合故。何總合中別標數列名。應如正 T2251_.64.0034c15: 理説。三復説言不消失。違復説言何不云
T2251_.64.0034c18: 等。四假實相違失。初義標顯色四。餘雲等色 T2251_.64.0034c19: 爲分位假。不許餘別實體明也。故舊論云。 T2251_.64.0034c20: 餘色是此四未異。而二十種家悉爲別體。諸
T2251_.64.0034c24: 別。依之知。爲二種論主實意而亦盡理也 T2251_.64.0034c25: 然衆賢會合二義爲一義總別。而招自語相 T2251_.64.0034c26: 違及違教失。於本論中二十種家無煙雲等 T2251_.64.0034c27: 爲四顯差別。又顯十二形八。決定。何爲復
T2251_.64.0035a10: 差別分位故。而今依婆沙十三有由致。 T2251_.64.0035a11: 一爲顯本末雲等爲後。爲別顯形青等 T2251_.64.0035a12: 爲首。是雖餘師義而亦便自義。如法蘊足 T2251_.64.0035a13: 本末顯形雜交。如七十五者雖顯形不亂 T2251_.64.0035a14: 而本末難辨焉。長短。諸師異解無全取決。 T2251_.64.0035a15: 今云。起長短覺因。是長短極微。非佛誰知 T2251_.64.0035a16: 事法長短定量。世間皆無始已來熏習相對
T2251_.64.0035a28: 以分影爲二者。前影色。是障日光等之色。 T2251_.64.0035a29: 後影像之色。是水月爲縁於本識所現色上 T2251_.64.0035b01: 有眼識所見影像之色。是色處攝。若在水鏡 T2251_.64.0035b02: 等者。是法處攝。意識所見。如對法説。何故 T2251_.64.0035b03: 對法中不別説影像色者。三藏會云。集論。 T2251_.64.0035b04: 青等中。本影合説故無影像。顯揚。別開本
T2251_.64.0035b07: 經部意破有部形色實有文。是約假聚能 T2251_.64.0035b08: 縁覺起。何以彼直定之。又長即細。短即麁 T2251_.64.0035b09: 故。八色中不立麁細者。未精大小乘宗之
T2251_.64.0035b13: 由工匠等意分別。長短方圓不定故。其種姓 T2251_.64.0035b14: 誰所定。瓜樓是短者對越瓜。無始薫習故 T2251_.64.0035b15: 爾。破光二釋竝爲是。而破大乘人還謬。瑜
T2251_.64.0035b18: 自性者。彼法便有雜亂過失。又如車等彼
T2251_.64.0035b21: 眼識境。一云色處攝。故是眼識境。此長等及
T2251_.64.0035b25: 竝縁爲正。今案。護法五八無執故。不縁假 T2251_.64.0035b26: 也。若依安惠五八皆有法執。故竝縁爲正。 T2251_.64.0035b27: 由是有兩義也。有餘師義。空一顯色爲別 T2251_.64.0035b28: 體齊二十。而會合二十家。光等大非也。而
T2251_.64.0035c03: 會此義云。此即空界色之差別。不許別體
T2251_.64.0035c09: 色。二十一家加空一。除之二十家。故致及 T2251_.64.0035c10: 言。二三句同之。第四句云。若非顯非形故。 T2251_.64.0035c11: 可知者無也。同今論。今論若約二十一家。
T2251_.64.0035c14: 亦顯亦形。次標有説四句。前三句全同今。
T2251_.64.0035c17: 顯故爲第四句。與空一顯色各別。是不順
T2251_.64.0035c20: 正影光明闇空一顯色。相雜紅紫碧緑皂褐。
T2251_.64.0036a05: 彼約蘊門爲異。大低無異。第二有餘誦者 T2251_.64.0036a06: 四句。初句云。明闇聚。即此差別説爲影光。 T2251_.64.0036a07: 第二身表業。第三青等長等十二種。第四如 T2251_.64.0036a08: 前説。是大同今有餘四句。而今影闇不攝 T2251_.64.0036a09: 初句爲異也。上來各別計必勿和會矣。此
T2251_.64.0036a12: 影等。大種造色聚。以於其中顯色多故。餘 T2251_.64.0036a13: 非定取。故唯顯色可了。此初句對多彰少。 T2251_.64.0036a14: 對非定彰定。若爾約多分。決定爲第一
T2251_.64.0036a17: 合十二也者。光第三爲是
T2251_.64.0036a20: 次由於下有部答。寶疏。論主以經部意通者
T2251_.64.0036b03: 恐乃誤也。婆沙云。此各有二故。今亦云差 T2251_.64.0036b04: 別爲四故。後人見正理。顯宗。遂致此誤也。
T2251_.64.0036b07: 鬼方。周頌。燕及皇天。又如下及六道。識疏
T2251_.64.0036b13: 名非情名乃爲四。於此復各開可意不可
T2251_.64.0036b16: 盡。二有情數非情數門。是亦盡一切。集此
T2251_.64.0036b21: 説至論聲體。終無差別。竝歸執受無執受 T2251_.64.0036b22: 二故。而解聲八種。第一説最爲盡理。何一 T2251_.64.0036b23: 體互取可成八數。於五境中全無其例故。 T2251_.64.0036b24: 本宗判體兩説互用。釋八種唯須初説。故
T2251_.64.0036b27: 名句合。而起爲有情名聲。第二説爲有情 T2251_.64.0036b28: 數。與此大別。數者數類。悉攝其類。如拍手 T2251_.64.0036b29: 等不離有情爲情數。必非情名。不與
T2251_.64.0036c06: 情名。不言有情數故。依之彼初説。今論。入 T2251_.64.0036c07: 論。竝一致。光師爲得。寶疏令同後説不
T2251_.64.0036c10: 何可差別。四謬解正理有情數非有情數即 T2251_.64.0036c11: 有執受及無執受大種爲因聲所攝文失。彼 T2251_.64.0036c12: 隨應攝盡。何直如次攝之。如下引文。 T2251_.64.0036c13: 問。後説義門之異相如何。答。法救五事毘婆
T2251_.64.0036c16: 執受大種者。謂諸大種過去未來有情數攝。
T2251_.64.0036c21: 心心所法所執受大種。無執受大種者。謂過
T2251_.64.0036c25: 受。現在刹那有情數攝心心所法所執受者。 T2251_.64.0036c26: 是有執受。過去未來及現一分有情數攝。三 T2251_.64.0036c27: 世一切非有情數攝。是無執受。後説依此法 T2251_.64.0036c28: 相。謂執受無執受門。唯以現在刹那有情聲 T2251_.64.0036c29: 爲有執受。餘過未全。現在一分化語。有情 T2251_.64.0037a01: 數。三世非情。爲無執受。是則執受狹。非執受 T2251_.64.0037a02: 寛。若約情無情數門。唯三世非情爲無情數 T2251_.64.0037a03: 門。三世有情數聲爲有情數門。是義門不同。 T2251_.64.0037a04: 二門其體終無別。而總合立八種聲。例如 T2251_.64.0037a05: 應三性漏無漏門。常無常門。合立六門。而 T2251_.64.0037a06: 寶疏全不知第二説旨趣。妄認臆説云云。 T2251_.64.0037a07: 竝皆非也。問。正理論何故據後説。何爲唯
T2251_.64.0037a13: 婆沙後説則唯二義易成立。唯據義門不 T2251_.64.0037a14: 同故前難亦除。皡按。麁論唯二。若細差別八 T2251_.64.0037a15: 種。但麁細異終無異。故入論標二種。具開 T2251_.64.0037a16: 八種。今論亦雖云八種。不違本二。展轉開 T2251_.64.0037a17: 別故。而爲令知聲體數就開門示八種。 T2251_.64.0037a18: 爲盡理也
T2251_.64.0037a27: 三。五事婆沙亦如是。準彼聲亦可爾。五境 T2251_.64.0037a28: 相望。各約増勝立之。互相影顯可知量。故
T2251_.64.0037b02: 執受爲因。理實應説。然由聲處自性難知 T2251_.64.0037b03: 故。但就因説有二種。色等不爾。是故不説 T2251_.64.0037b04: 也 T2251_.64.0037b05: 味有六種者 訣曰。今依婆沙。六隻三對細
T2251_.64.0037b16: 一好等香。二好不等香。三惡等香。四惡不等
T2251_.64.0037b19: 等不等。不釋好惡。非顯好惡各有二。次上 T2251_.64.0037b20: 聲中色中有爲及有漏異名結差別言。皆某 T2251_.64.0037b21: 上分位差別故。勿執本別四。故舊婆沙第
T2251_.64.0037b24: 耳。準之好折中者云等。是均等義。好中若増 T2251_.64.0037b25: 上。若劣減者云不等。等者必益依身。不等 T2251_.64.0037b26: 者必招損害。喩如米食折中利益身命。若 T2251_.64.0037b27: 過上若少劣必損身命。故正理云増益損滅。 T2251_.64.0037b28: 正理後説。依光師微弱増盛如次等不等爲 T2251_.64.0037b29: 是。寶疏逆次。此未盡理也若不等是微弱。 T2251_.64.0037c01: 下於彼不等之等香何増盛寶疏未辨四香 T2251_.64.0037c02: 爲四者非也 光記雖云好惡攝盡一切。 T2251_.64.0037c03: 而等不等外更立好惡兩種。誤之甚。三四相
T2251_.64.0037c06: 長養諸根。故其義終同也。正理後釋約善惡 T2251_.64.0037c07: 無記因也。今三四相攝者。四香一一具本論 T2251_.64.0037c08: 三香。且於好等香中。約機情有悦不悦處 T2251_.64.0037c09: 中。餘三亦爾。是故本論約情爲三。婆沙就 T2251_.64.0037c10: 香氣香臭之等不等爲四。故舊倶舍云。香臭
T2251_.64.0037c19: 生身識故。次滑等四置性言。光師簡經部 T2251_.64.0037c20: 者不可也。若爾冷等三豈同經部。故但如寶
T2251_.64.0038a05: 火大故不立。今按。大乘論中。四大外別立
T2251_.64.0038a09: 應立煖。順世爲火大。故亦不説無妨。問。 T2251_.64.0038a10: 婆沙十三。品類足。法蘊足。雜心及。成實論。 T2251_.64.0038a11: 對法論等。竝輕重次第。今何重輕次。答。由 T2251_.64.0038a12: 別釋便。謂不可稱名輕。反之名重。其體 T2251_.64.0038a13: 難知。故重輕次也。於四大元有滑等微。何 T2251_.64.0038a14: 不論増減。不云増減滑等性自爾故。而約 T2251_.64.0038a15: 彼彼事有増減。故或現滑。或澁増。或平等。 T2251_.64.0038a16: 此偏増滑等偏増。非四大相望増。思是有説。 T2251_.64.0038a17: 七假立觸義。同覺天等不正義也。與能造四
T2251_.64.0038a26: 大別。故云如是所造離大種外別有體性。 T2251_.64.0038a27: 然光云。正理同後説。寶二義兼具證引彼正 T2251_.64.0038a28: 理。竝未盡也 T2251_.64.0038a29: 傳説如此 光寶云。經部色界無冷觸。論主 T2251_.64.0038b01: 朋彼故云傳説。若爾應傳説言於冷觸上。
T2251_.64.0038b09: 先約眼。後例耳鼻舌三識。此中已説多種
T2251_.64.0038b12: 五境明生識故。然今云已云色處。上來十 T2251_.64.0038b13: 處隨一也。何十處皆云色處。次上出體結生。
T2251_.64.0038b16: 多法。以便於下眼縁。顯餘聲處等多類也。 T2251_.64.0038b17: 又舊論云。前已説色有多種。此中有時由 T2251_.64.0038b18: 一物眼識得生等。準彼此中言在句頭者 T2251_.64.0038b19: 難消。應如舊論在下。若爾義穩也。況舊論 T2251_.64.0038b20: 安前言。以顯更唱前説非結文。而亦顯遠
T2251_.64.0038c01: 説。答。若別分別則縁一色生一眼識。若 T2251_.64.0038c02: 不別分別則縁多色生一眼識。大徳曰。 T2251_.64.0038c03: 若不明了取色差別則縁多色亦生一 T2251_.64.0038c04: 識。如觀樹林總取葉等。依彼第三正義 T2251_.64.0038c05: 以釋。余耳鼻舌三識文全如眼。故例顯。二有 T2251_.64.0038c06: 餘師下明身識。以何四識身識二段知者舊 T2251_.64.0038c07: 論曰。耳等識亦爾。身識若極多由五觸等。 T2251_.64.0038c08: 況至理顯然故。極多言顯以降四三二等不
T2251_.64.0038c13: 各有其理。爾極五義未盡。故貶爲有餘。不 T2251_.64.0038c14: 依婆沙十三文。思之。三若爾下擧難通。是
T2251_.64.0038c17: 量縁自相。而返應縁共相。答意凡於自共 T2251_.64.0038c18: 非一。一總別相對。二體義對。三名句對。四詮 T2251_.64.0038c19: 非詮對。今約處自相。是總別相對。總處爲 T2251_.64.0038c20: 共相。其中別處十二爲自相。今唯縁色處 T2251_.64.0038c21: 一爲自相也。若約一一事體自相。彼體義 T2251_.64.0038c22: 對。青爲自相。無常等爲共。不依彼無有
T2251_.64.0038c27: 又初云正義。是五識皆具悉。而論主約四 T2251_.64.0038c28: 識。又百二十七評家義者。彼唯身識十一評 T2251_.64.0038c29: 家。餘四識正義文也。又二婆沙異説者。意唯 T2251_.64.0039a01: 擧異説耳。若爾所詮何。況自云後説正。非 T2251_.64.0039a02: 但異説故非也
T2251_.64.0039a05: 知中。觸味兩境定倶至。故別論前後。以顯 T2251_.64.0039a06: 餘可爾。餘者如身鼻香觸者。不必倶至。其 T2251_.64.0039a07: 餘離中知亦不定。若倶至時則準之可知。光
T2251_.64.0039a12: 説十一色。唯於無表標結竝云相即爲此 T2251_.64.0039a13: 也
T2251_.64.0039a17: 位。於ノ言依ノ聲也。此一頌悉説無表相。以 T2251_.64.0039a18: 顯其體。於中初句示所居位。亂心不辭心 T2251_.64.0039a19: 散心相對。善心爲不亂。惡無記爲亂心。是 T2251_.64.0039a20: 相對名非謂狂亂。無心等。定心中有心定無
T2251_.64.0039a23: 寶倶云無表相非也。隨流言何可局無表。 T2251_.64.0039a24: 統此一頌是無表相故。淨不淨者。三性分
T2251_.64.0039a27: 下云體性非也。第三句簡得表體。得非大 T2251_.64.0039a28: 種造故。具上十四字相者。顯是無表性故。 T2251_.64.0039a29: 第四句叙因結名。説言表不信
T2251_.64.0039b03: 位中三位云此。此餘即唯亂心。猶如次下
T2251_.64.0039b10: 云。異縁名亂心。異善縁惡無記故。而光寶 T2251_.64.0039b11: 倶三性相望。對無表善不善以判所居位善 T2251_.64.0039b12: 不善者。是擬顯宗釋餘心等頌三字互相 T2251_.64.0039b13: 望。而頌釋各別何可例。故正理定判由是 T2251_.64.0039b14: 招大過。一違正理故。二不成亂爲亂義。 T2251_.64.0039b15: 三四位各別。何亂不亂互通渉。四泥此言 T2251_.64.0039b16: 失 T2251_.64.0039b17: 等言顯示不亂有心者 訣曰。通兩處如正
T2251_.64.0039b21: 種縁故。由果等者。與心一果等流及一異 T2251_.64.0039b22: 熟。由善等者。謂此與心同善不善無記故。 T2251_.64.0039b23: 如是一等通兩處也。安慧倶舍釋最得深 T2251_.64.0039b24: 妙。亂不亂散心對。有心無心定心對。猶如入
T2251_.64.0039b27: 等意等。同質礙相似故。是故釋云於虚空
T2251_.64.0039c02: 曰。是似相續。或倶或後。故名隨流。倶者 T2251_.64.0039c03: 必與所依心倶。謂善無表與善心倶轉相 T2251_.64.0039c04: 續。或前後相續。正理破云。相續者假。則失 T2251_.64.0039c05: 對法宗者。光寶救全同爲正也。又入論上
T2251_.64.0039c10: 如捕鳥等雖善無記心惡戒隨生。彼等豈 T2251_.64.0039c11: 可失對法宗。又爲不取初念
T2251_.64.0039c14: 此色全無表示義。不能令他了知故。故言
T2251_.64.0039c19: 故得稱一切智。沼疏四末釋曰。故者所以。 T2251_.64.0039c20: 我觀空修諸行滿。故得稱一切智。故者亦 T2251_.64.0039c21: 由。由我觀空。餘如前解。準知。正理第二
T2251_.64.0039c26: 故名爲無表。今云。義旨全爾。正理作釋顯 T2251_.64.0039c27: 然。而云頌文略不可也。云由此其義顯。於
T2251_.64.0040a08: 云即。舊論云。諸大謂地界及水火風界。是 T2251_.64.0040a09: 以四界異目釋大種顯然。光師云。上半頌 T2251_.64.0040a10: 擧數列名者未穩。圓暉初句標也。第二句 T2251_.64.0040a11: 擧數者。誤之甚也
T2251_.64.0040a19: 類下會違文。此有二。初擧違文。後復説下 T2251_.64.0040a20: 通。此亦爲二。初引餘文定風體。後擧業下 T2251_.64.0040a21: 正會通。寶疏分節科解符論旨。光記證 T2251_.64.0040a22: 風動性者非也。今應破斥。一引證無用失。
T2251_.64.0040a26: 及經滿眼。何捨易證難。四多言徒然失。復 T2251_.64.0040a27: 説等四句應徒然。言證文故。五招自害失。 T2251_.64.0040a28: 擧業等通釋致自害。六違正理論妙釋也。
T2251_.64.0040b07: 三。無始以來知顯形色。未知聚假。於風是 T2251_.64.0040b08: 動亦無始。而言黒風團風。有時由塵縁有 T2251_.64.0040b09: 此事。不思風實是黒是團。故後説但一往 T2251_.64.0040b10: 説。故正理云有通此難。又諸論即界義爲
T2251_.64.0040b15: 爲正義問。何故不頌水火風亦然。風或 T2251_.64.0040b16: 是風界。今令難了耶。答。若如是即界義 T2251_.64.0040b17: 爲傍義。故殊以亦爾爲後。又順結頌法 T2251_.64.0040b18: 故
T2251_.64.0040b22: 壞。此中初一句略標。自下廣釋。此中爲二。
T2251_.64.0040b26: 有對礙故可變壞。破壞爲分。變壞。婆沙 T2251_.64.0040b27: 有四義。於色一字名具二義。是名中已有 T2251_.64.0040b28: 義也。而就變壞二字相違釋。所目別故。 T2251_.64.0040b29: 後變壞即是下重テ以惱壞釋。有標立引證 T2251_.64.0040c01: 問答三。言義品者。舊論云義部經。新婆沙
T2251_.64.0040c07: 云。毒箭著身。今言中者。去聲如當也。光寶 T2251_.64.0040c08: 讀平聲。云在身中者。不順文疎義旨。況 T2251_.64.0040c09: 舊論云婁波如被刺。此經欲惱壞而非色。 T2251_.64.0040c10: 故次問答令知其相也。光寶分科竝非也。 T2251_.64.0040c11: 問。婆沙解變與壞四復次。今論何。答。全
T2251_.64.0040c24: 沙。雜心。五事等無之。蓋論主加。光寶未來 T2251_.64.0040c25: 生法爲當礙。未來不生爲彼類。實有其理。 T2251_.64.0040c26: 於畢竟不生無當礙義故。然未爲善釋。按 T2251_.64.0040c27: 曾當去來別論。彼類通論去來。論全不限
T2251_.64.0041a05: 法未攝失者。總約未來法義論之無妨。若 T2251_.64.0041a06: 不爾者。婆沙。雜心。五事法論等。無此彼類 T2251_.64.0041a07: 義。彼咸爲非。故此總通也
T2251_.64.0041a10: 隨有表義。此亦有二。先通釋。後此釋下難
T2251_.64.0041a19: 影亦隨動。即説過言。如樹滅時影必隨滅。 T2251_.64.0041a20: 表色滅時無表應滅。然非彼喩所立異故。 T2251_.64.0041a21: 謂立所依有變礙故此亦名色。説是喩言。 T2251_.64.0041a22: 無表所依即四大。非彼大種不成就時。無
T2251_.64.0041b04: 主述婆沙破者非也。婆沙已無所破。何有 T2251_.64.0041b05: 能破。又叙正理能破論主。不反破何乎
T2251_.64.0041b08: 爾下難。三此難下會通。此會通有兩解。初約
T2251_.64.0041b13: 何。謂四大種。所依有變礙。故無表亦可説
T2251_.64.0041b16: 喩齊等義終不成。故後云復有別。舊論云 T2251_.64.0041b17: 復有餘師別立救義。意不須婆沙喩。但就 T2251_.64.0041b18: 法成立無表名色變礙義也。此中正理救 T2251_.64.0041b19: 難及返責等。竝皆憍所爲。如光寶破也」
T2251_.64.0041b22: 師。處假界實。不可即以處爲界體。於彼有
T2251_.64.0041b25: 亦爾。皡按。源本應如正理。顯宗。普光所覽
T2251_.64.0041c09: 因唯六種。彼亦示無經説唯對法諸師自
T2251_.64.0041c12: 本作許即則有何嫌。正理顯宗可改。故知。
T2251_.64.0041c15: 談如是。而復以許何爲不信正理於何處
T2251_.64.0041c21: 法不知錯本故。泰。寶闕釋亦非也。見有 T2251_.64.0041c22: 眼目字而不爲釋。何得釋爲釋
T2251_.64.0042a11: 慼非二爲相。舊論云。何者爲三。謂能領隨 T2251_.64.0042a12: 樂苦不苦不樂觸。今論爲顯隨觸三言即 T2251_.64.0042a13: 也。此亦何爲六。謂觸必獨不立定依識。由 T2251_.64.0042a14: 識有六觸亦成六。觸既六數受亦爲六。故 T2251_.64.0042a15: 入論曰。此復隨識差別有六。六受身者。身 T2251_.64.0042a16: 雖體依聚。今但聚義受是多故云受身。其
T2251_.64.0042a20: 識身。要多眼識名眼識身。如非一象可名
T2251_.64.0042a26: 爾。是名六處縁觸。又云。眼及色爲縁生眼 T2251_.64.0042a27: 識三和合故生觸。觸爲縁故生受。是名觸 T2251_.64.0042a28: 縁受。問。正理。顯宗受有二種。一境界受。 T2251_.64.0042a29: 謂領納自所縁境。二自性受。領納受倶觸。 T2251_.64.0042b01: 今受蘊者。唯自性受。以境界受共餘心心
T2251_.64.0042b04: 論全別。夫領納是受不共用。何可通餘心
T2251_.64.0042b09: 是等本宗。何云領納互餘。又立境界受自
T2251_.64.0042b21: 生受。如是耳鼻舌身意觸所生受。廣説亦爾。 T2251_.64.0042b22: 是名受蘊。豈可云受蘊不領所縁境。汝 T2251_.64.0042b23: 異境界受。別領納自能隨觸爲受自性者。
T2251_.64.0042b28: 者。名境界受。不共餘故。故正理師分二受。 T2251_.64.0042b29: 及叙受蘊體。竝皆非也。問。若爾何故此論 T2251_.64.0042c01: 及入論言領納隨觸耶。答。領納三和生觸 T2251_.64.0042c02: 所縁境相。擧能縁觸取所縁。非觸是所領。 T2251_.64.0042c03: 若不爾前引法蘊足何通。問。餘論爾。於今 T2251_.64.0042c04: 文明云觸領。何云領觸之境。答。此論十
T2251_.64.0042c07: 也。又云依也。非境也。然如基法師。未辨倶
T2251_.64.0042c10: 理論師有二種受。評取領觸。是受自性者。 T2251_.64.0042c11: 何誤甚矣。光師令與正理別。實是有眼目。 T2251_.64.0042c12: 然於釋義。未全是。一領隨順觸境者非也。
T2251_.64.0042c15: 納。以強弱分之大非也。領納執受復不共 T2251_.64.0042c16: 用故。如五事論可知。三釋六受身。證對法
T2251_.64.0042c23: 二解。令此論同彼大非也。此論不立二受 T2251_.64.0042c24: 故。寶疏彼此論爲全同。何盲目乎。次擧光 T2251_.64.0042c25: 破。不破可破。破不可破。不足評。謂受約 T2251_.64.0042c26: 領境。最此論意故。而光領納通一切爲非。 T2251_.64.0042c27: 次強弱破爲雜亂非也。許強弱何可雜亂。 T2251_.64.0042c28: 實是不共用全不通餘也。次證當文及下 T2251_.64.0042c29: 文。今云。觸爲所領爲顯受領觸所縁境
T2251_.64.0043a03: 云於境歡等。豈偏可泥文相。況法蘊足。五 T2251_.64.0043a04: 事等縁境爲受也。次正理。顯宗諸文。二受 T2251_.64.0043a05: 妄案難爲倶言之。而以彼破光。豈可相 T2251_.64.0043a06: 當。次破光記引唯識轉計。最爲得。次破倶 T2251_.64.0043a07: 舍師破大非也。汝言。論主自以領納爲自 T2251_.64.0043a08: 性受。與正理同者局見之甚也。此論於何 T2251_.64.0043a09: 處分別二受。非但此無諸論亦無
T2251_.64.0043a12: 生蓮等香。苦辛等味。滑澁等觸。生滅等法。所 T2251_.64.0043a13: 縁境中如相而取。故名云想。是故此想隨徳 T2251_.64.0043a14: 立名。以能取像故名爲想。總別三六。如受 T2251_.64.0043a15: 應知。今論略示法。若約苦樂捨別有三。 T2251_.64.0043a16: 約識別成六。故云總別三六。三者取三受
T2251_.64.0043a21: 縁妙高等諸大法法境故名大想。隨空無 T2251_.64.0043a22: 邊處等名無量想。或隨三界立此三名
T2251_.64.0043a27: 如是。何妄可改集邊際。違本經故。次釋 T2251_.64.0043a28: 苦邊際有二義。彼依論二十三終。婆沙四十
T2251_.64.0043b03: 趣三菩提故。經論中稱以美稱。普光輩以
T2251_.64.0043b08: 涅槃。得不退法不還此世。羅漢文云不受
T2251_.64.0043b13: 證苦邊。謂美稱而限預流。誤之太也。又今 T2251_.64.0043b14: 文總誡不知不斷。何理定爲預流。但見論二
T2251_.64.0043b17: 以麁言斥之。還汝違教違理。違理者。總 T2251_.64.0043b18: 四果人隨應入涅槃。皆作無學人。故云得
T2251_.64.0043b27: 想行識爲作。是故爲作相是行受陰。光初釋 T2251_.64.0043b28: 爲正。後釋及寶非。不證思造作強故
T2251_.64.0043c02: 別相大異自相共相。何者意識竝取自共二 T2251_.64.0043c03: 相。而唯是總取。唯總取無常等相。不能取 T2251_.64.0043c04: 其差別也。初學不可亂自共二相也。王所 T2251_.64.0043c05: 縁了總別。古今紛四。竝皆泥文句。認臆度。 T2251_.64.0043c06: 由無決斷。今云。心王總取境相不取別。
T2251_.64.0043c10: 王云唯。猶云非別。王局總明。所但言差別。 T2251_.64.0043c11: 不説唯聲。亦無遮總。影通總別。若不先 T2251_.64.0043c12: 總何可取別。如畫師摸而資填彩。先不了 T2251_.64.0043c13: 摸豈得填彩。由此理心所通二。若大乘。
T2251_.64.0043c17: 師資作摸填彩。此亦心云唯。心所不言。文
T2251_.64.0043c25: 也。寶疏於所容有兩釋者非也。背理致 T2251_.64.0043c26: 不順文勢。如先辨也。光記證婆沙無慚四 T2251_.64.0043c27: 句。有多失。一不辨正不失。如寶破。二彼 T2251_.64.0043c28: 唯心所。何可通王證。三彼雖云餘行相。唯 T2251_.64.0043c29: 是別解。非云總解
T2251_.64.0044a12: 文應知。所依是能生。故光只依之爲能所 T2251_.64.0044a13: 生。寶約能所依。却作釋巧便矣。問。意識已 T2251_.64.0044a14: 滅。應名意根。若五識滅應名眼根等。又爲 T2251_.64.0044a15: 意識依是得意根名。若成五依則應名五 T2251_.64.0044a16: 根。何故但總名意根。答。通依雖爾。今依 T2251_.64.0044a17: 不共根。謂於五識有別不共根。於意以此 T2251_.64.0044a18: 爲依根。無別不共。故總得意根稱
T2251_.64.0044a23: 是離別爲別。總集三科盡法爲總攝。何故 T2251_.64.0044a24: 如是。約別攝各各攝法。寛狹難知。故於
T2251_.64.0044b01: 謂六識心王。十八界中。法界攝六十三。謂心 T2251_.64.0044b02: 所四十六。不相應十四。及無爲三種。如是 T2251_.64.0044b03: 於三總攝七十五法盡。故云總攝。頌中初 T2251_.64.0044b04: 二句示攝。後二句辨攝相遮異部
T2251_.64.0044b07: 初二句。後謂於下釋後二句。此亦爲二。初 T2251_.64.0044b08: 正釋頌。後且如下指事。初正釋中。初釋第三 T2251_.64.0044b09: 句。後所以下釋第四句。遮異計也。於諸處 T2251_.64.0044b10: 者。諸契經。舊論云如來處處。而言攝者其 T2251_.64.0044b11: 理不然者。遮化地部等依方便契經攝他 T2251_.64.0044b12: 性。指事中成自義。亦自遮他計也。雜心一
T2251_.64.0044b15: 左眼。右眼二種。長養及報。長養攝長養。報 T2251_.64.0044b16: 攝報。報復二種。善業報。不善業報。善業報 T2251_.64.0044b17: 攝善業報。不善業報攝不善業報。不善業報 T2251_.64.0044b18: 三種。謂三惡趣。畜生攝畜生。餓鬼攝餓鬼。
T2251_.64.0044b21: 攝化一切機。而四攝與徒衆。異體法非實 T2251_.64.0044b22: 攝。招引不散暫云攝。是假立義。等者。正理
T2251_.64.0044c08: 前見二月等。閉一按一此事則無。是故有
T2251_.64.0044c11: 無評。論主依五事意。難第二身嚴義。以取 T2251_.64.0044c12: 第三淨識義。故正理。顯宗竝全同此論。然寶 T2251_.64.0044c13: 疏。初爲有部。後爲論主。非但不知婆沙 T2251_.64.0044c14: 説。而何不思。若論主安立偏破婆沙。正理。 T2251_.64.0044c15: 顯宗何可同。又誤於正理爲二解。彼廣述 T2251_.64.0044c16: 本來義。難前身嚴義。全非爲自義。故若爾 T2251_.64.0044c17: 問來。彼論全同今論也。問。今有二根而 T2251_.64.0044c18: 闕一不明了。若本來一。誰謂不明。如鵄鳩 T2251_.64.0044c19: 等無手。何云不自在。故論主評不詳云何。
T2251_.64.0044c22: 者。云正理前解。見文誤矣。而難論文。以脇 T2251_.64.0044c23: 尊者因縁差別義爲勝最有眼目。然諸經論 T2251_.64.0044c24: 説端嚴故。論主且就世想致評耳
T2251_.64.0044c27: 成。四於此下解釋經五門。此初三也。神泰 T2251_.64.0044c28: 科如是未詳。今云。釋蘊義大二。初總釋。後 T2251_.64.0044c29: 引經釋成。此有二師。初婆沙義。二大徳義。初 T2251_.64.0045a01: 中大二。初引色經釋成。二乃至下引餘四 T2251_.64.0045a02: 蘊經釋。三結成。初中有三。初證經。二結
T2251_.64.0045a05: 文中炳然。積義最親聚。故總四義頌云聚
T2251_.64.0045a17: 者。論文云。爲麁未嘗爲細。父對子永父。子 T2251_.64.0045a18: 對父永子。不爾何可成自義。若如汝釋。却 T2251_.64.0045a19: 成難義。又苦集諦等句屬上。爲相形喩非
T2251_.64.0045a24: 染汚名劣。不染名勝。如是倶略中間麁細 T2251_.64.0045a25: 對立義。特標苦集思之。今等苦集餘諸染 T2251_.64.0045a26: 法名故。諦言下云等也 T2251_.64.0045a27: 乃至識蘊應知亦然者 訣曰。例示餘四蘊 T2251_.64.0045a28: 經文。唯改色言爲受等耳。雖文同而有 T2251_.64.0045a29: 義有異。故次下辨異 T2251_.64.0045b01: 所餘名細色 光加無表非也。法救不立 T2251_.64.0045b02: 無表故。實疏爲正
T2251_.64.0045b05: 好。釋可意等。豈爲不宜哉
T2251_.64.0045b08: 依處所力。以可知遠近也。麁細同前色蘊。
T2251_.64.0045b14: 白義。淨義。於中生門是本。餘皆此中差別。 T2251_.64.0045b15: 或約喩。或約相。竝皆不出生門。今約本生
T2251_.64.0045b19: 心所其體已在意處中。今云生根境爲縁生 T2251_.64.0045b20: 作用處故名生門處。婆沙釋生門云。如城 T2251_.64.0045b21: 邑中出生諸物。由此長養諸有情身。如是
T2251_.64.0045c06: 門。心心所法於中生長故。是能生長彼作
T2251_.64.0045c09: 是舊論頌曰來門。釋曰。心及心法來門義。 T2251_.64.0045c10: 或説。來増義。能増長心及心法來。彼舊論 T2251_.64.0045c11: 以増有無爲差別。今亦可約長有無也。論
T2251_.64.0045c16: 解。正理。顯宗意如是亦總別。如下當辨。初 T2251_.64.0045c17: 總釋中有標立。喩況。合法三段。婆沙七十一
T2251_.64.0045c24: 丹青等石白墡土等異類種族。如是於一相 T2251_.64.0045c25: 續身中有十八界異類種族。今論同彼。體 T2251_.64.0045c26: 別種類不同文分明。然異解發者。初師更解 T2251_.64.0045c27: 種族。謂種是各自種類。族是族姓因義。眼等
T2251_.64.0046a02: 然。是心及心法同類因故。準之總就界十 T2251_.64.0046a03: 八論之。非約一界中別義。故於法界一分
T2251_.64.0046a09: 一山中有諸雄黄雌黄赤土安膳那等衆多 T2251_.64.0046a10: 種族説名多界。如是一身。或一相續。有十
T2251_.64.0046a21: 略如是此中等初解不正義不説之。若初 T2251_.64.0046a22: 文不總釋。顯宗何但可擧彼。亦此中簡持 T2251_.64.0046a23: 思之 光寶等竝非也。分科釋義全非也。 T2251_.64.0046a24: 光師以總釋爲族姓義。混合別釋生本大 T2251_.64.0046a25: 非也。設爲族姓義。婆沙説約異類義。彼七
T2251_.64.0046b01: 實。有部三科倶實。經部立蘊處是假界即 T2251_.64.0046b02: 實。論主處界實蘊是假。界是實無諍。故此 T2251_.64.0046b03: 不論。何故實者。十八法自體種類不同義 T2251_.64.0046b04: 名界。界無假義故。此假實諍唯就法相名
T2251_.64.0046b09: 一牒。二量破。三彼示他隨一不成失。四論主 T2251_.64.0046b10: 反顯違教。五擧有部異師。六論主竝破。七 T2251_.64.0046b11: 結成蘊假。此初二也。汝有部言實應非聚 T2251_.64.0046b12: 義。若言聚義蘊義者。是牒也。若言意如是。 T2251_.64.0046b13: 量約共比。異喩如無爲等。對文可知 問。 T2251_.64.0046b14: 受想二蘊非多實集。豈無不成。故正理三
T2251_.64.0046b18: 立色蘊。乃至識蘊無量刹那雖相去遠。而相 T2251_.64.0046b19: 同故合立識蘊
T2251_.64.0046b23: 一極微無色蘊相。衆多聚集亦應非蘊。是 T2251_.64.0046b24: 則論主量顯有體一分他隨一不成也。四若 T2251_.64.0046b25: 爾下論主却顯違教失。一微非積。蘊是積 T2251_.64.0046b26: 義。義理乖角。而言微名蘊。不應契經言 T2251_.64.0046b27: 蘊是聚義。或是自言相違失。蘊定聚義。一 T2251_.64.0046b28: 微非聚。言蘊不可言微。若微不得言蘊。 T2251_.64.0046b29: 如我母是石女。故不云説而云言也
T2251_.64.0046c03: 立。彼異師立別義釋蘊義爲成實義。此
T2251_.64.0046c07: 煩惱等諸雜染法依色等故。譬如世間身之 T2251_.64.0046c08: 一分能荷於擔。即此一分名肩名蘊。色等 T2251_.64.0046c09: 亦爾。能荷雜染擔故名之爲蘊。以彼準思
T2251_.64.0046c13: 別安立色等相故。此意契經作五門相。故
T2251_.64.0046c18: 受想等相故者。認臆説全非論主竝契經 T2251_.64.0046c19: 意也。若五蘊對與界種族義無異故
T2251_.64.0046c22: 荷義及分段義是蘊義。故舊論云。經但説聚 T2251_.64.0046c23: 是陰義。但言顯遮餘鑿説。今雖略意如是。
T2251_.64.0046c26: 而破意言。經言略聚爲蘊。不云一一各別 T2251_.64.0046c27: 名蘊。故違教不免。七是故下結成蘊假。問。 T2251_.64.0046c28: 中邊等引此經即證分段。何今破之。答。大 T2251_.64.0046c29: 乘非立實。而以義廣妙爲尊。小乘以無 T2251_.64.0047a01: 窮爲失。而不依經量不成立。故破之。況 T2251_.64.0047a02: 婆沙等中無此義故。不可以大疑小也
T2251_.64.0047a06: 是不共不定失。若處言入能別則犯喩所立 T2251_.64.0047a07: 法不成。二一極微不積集故。招一分他隨一。 T2251_.64.0047a08: 三無表色亦非積集故。招一分他隨一。故
T2251_.64.0047a15: 物。若觀穀聚答取一粒穀。若不觀穀聚
T2251_.64.0047a18: 待多微積集假蘊。此一極微即一蘊全體。故 T2251_.64.0047a19: 不云少分。此婆沙之義。三世一切法一一實 T2251_.64.0047a20: 總皆名蘊。極微一一有蘊相故。是有部實 T2251_.64.0047a21: 義也。初中然者。簡前起後。如是蘊定假有。 T2251_.64.0047a22: 然毘婆沙師以微即爲蘊故云然。觀者觀待 T2251_.64.0047a23: 義。有情總聚依身云假蘊。對之實蘊即是 T2251_.64.0047a24: 五蘊也。故對總聚依身等。極微蘊一分。若 T2251_.64.0047a25: 不對假蘊則一色蘊蘊全分。極微一一有
T2251_.64.0047a28: 假蘊五蘊總聚總言也。若通假實先論主量 T2251_.64.0047a29: 有相符。又正理師何強救釋。故光師誤也。後 T2251_.64.0047b01: 此應下論主自義。問。蘊是聚而假有。一極微 T2251_.64.0047b02: 何應非蘊攝。通之云。一極微雖。無蘊義而
T2251_.64.0047b05: 假於極微上説蘊也。分者極微。有分麁色。
T2251_.64.0047b10: 二分別故不名有分。準解焉。極微攝蘊 T2251_.64.0047b11: 云此。舊論云此中。然光寶引婆沙通釋者 T2251_.64.0047b12: 何謂。又分云蘊一分誤甚矣。舊論云。此中 T2251_.64.0047b13: 於一分假説具分。一一細分云一分。能具 T2251_.64.0047b14: 云具。即有分義
T2251_.64.0047b17: 作意及已習初習故。三根如今。四開説引智 T2251_.64.0047b18: 故。五樂如今。六命財姓生憍故。七愚如今。 T2251_.64.0047b19: 八我慢及愚所依所縁計我執故。如次説 T2251_.64.0047b20: 蘊界處。今擧彼三五七之三。餘隨應所攝。 T2251_.64.0047b21: 謂一四八不出愚故。二根之差別故。六總 T2251_.64.0047b22: 所攝。然正理云。經主此中所説猶少。而更出 T2251_.64.0047b23: 婆沙二六八三種。而於顯宗改頌言愚根
T2251_.64.0047b26: 多義。而唯示一義。豈局此云猶少。傳説者。 T2251_.64.0047b27: 論主意。佛意難知。但示對法師説。密朋 T2251_.64.0047b28: 經部。故云傳説。是以正理擧上座廣破。彼 T2251_.64.0047b29: 云。上座言。説蘊爲明所執一合差別相故。 T2251_.64.0047c01: 説處爲明境及有境差別相故。説界爲明 T2251_.64.0047c02: 境及有境竝所生識差別相故。又云。善逝意 T2251_.64.0047c03: 趣雖極難知。據理推尋似應如是
T2251_.64.0047c13: 二當後兩段異故。三上二因果相對。謂招 T2251_.64.0047c14: 生死煩惱因與生死苦果因故。下一約次 T2251_.64.0047c15: 第義故。又合集義三因同別立因故。又能等
T2251_.64.0047c21: 亦云生起貪諍見諍。除根此意根言爲因 T2251_.64.0047c22: 義爲三因。此深非也。論言諍根有二。云此 T2251_.64.0047c23: 二○最勝因。不云諍有二○最勝根故。貪 T2251_.64.0047c24: 著諸欲及著諸見者。正理。顯宗亦爾。堅執相 T2251_.64.0047c25: 云貪著。非欲謂貪心所。故婆沙無言之。 T2251_.64.0047c26: 彼云。受能發起愛諍根本。想能發起見諍根 T2251_.64.0047c27: 本。如能發起二諍根本。如是能發起二雜 T2251_.64.0047c28: 染二邊二箭二戲論二我所。應知亦爾。然指 T2251_.64.0047c29: 要。諍是欲見。此根是貪心所。諍之根。諍根之 T2251_.64.0048a01: 因。兩重依。士者只泥文言。未全見義。次因 T2251_.64.0048a02: 云。云耽著受。舊論云衆生貪著受。亦應貪 T2251_.64.0048a03: 心所。名中無如何 光寶。欲見分在家出家。 T2251_.64.0048a04: 今云。互通也何可局
T2251_.64.0048a09: 或隣次者。猶言順次。總指下也
T2251_.64.0048a13: 故無爲不立蘊耶。答。一無蘊相故。蘊是聚
T2251_.64.0048a18: 爲蘊。無爲不爾。四有爲法屬因屬縁。因縁 T2251_.64.0048a19: 和合立爲蘊。無爲不爾。五有爲法爲生所 T2251_.64.0048a20: 起。爲老所衰。爲無常所滅立蘊。無爲不爾。 T2251_.64.0048a21: 六有爲法流行於世。取果與果爲蘊。無爲 T2251_.64.0048a22: 不爾。七有爲法隨三世與苦相應有前後
T2251_.64.0048b02: 義等。故論云與色等義云體非色等。簡下。
T2251_.64.0048b05: 中或爲第六。皆不應理。此上二義證也。三 T2251_.64.0048b06: 蘊總蘊名。義二依義。此中不攝。正理。顯宗 T2251_.64.0048b07: 作不説。而長行云。諸無爲法。若説爲蘊。立 T2251_.64.0048b08: 在五中或爲第六。皆不應理。彼兩論頌蘊 T2251_.64.0048b09: 有第六必然矣。舊論頌曰。陰中除無爲義 T2251_.64.0048b10: 不相應故。長行云。若於五陰中説三無爲 T2251_.64.0048b11: 不可安立。義不相應故。不可説爲第六 T2251_.64.0048b12: 陰。今按。不説爲正。今本錯誤。所以知者。 T2251_.64.0048b13: 一今長行兩處云不可説故。二若如今者。 T2251_.64.0048b14: 有不含第六蘊失。三正理。顯宗。此論。及 T2251_.64.0048b15: 舊論。并婆沙等中。一無攝字故。四別行本 T2251_.64.0048b16: 頌作不説故。五正理無直改文故。然光。 T2251_.64.0048b17: 寶。圓暉。基師三科章等作釋似錯本。故釋 T2251_.64.0048b18: 有謬。又何不辨異正理等耶 長行大二。 T2251_.64.0048b19: 初釋頌。後有説下擧婆沙第二破。初中亦 T2251_.64.0048b20: 二。初依婆沙第八義。約別總義遮五六。後 T2251_.64.0048b21: 又言下統婆沙餘七義。約二依義遮總名
T2251_.64.0048b24: 義遮五中。後亦不下約蘊聚集總義遮第 T2251_.64.0048b25: 六。如是約數五六爲異。依義變與聚總別
T2251_.64.0048b28: 答。無爲體非色等與色等義不相應。就體 T2251_.64.0048b29: 非色等遮之。若爾色乃至識五種體別立五 T2251_.64.0048c01: 蘊。無爲與五體亦別應立第六。此疑定來。 T2251_.64.0048c02: 故於一復次遮之。於餘義不寄體難不來
T2251_.64.0048c07: 義兼收婆沙第一義聚義。此亦釋兩句。先 T2251_.64.0048c08: 釋初句。彼與下釋第二句。又言下取蘊唯有
T2251_.64.0048c11: 故。今總取收七義。所以對上論思應知也。 T2251_.64.0048c12: 此中初先定二依。後無爲下正釋頌二句。第 T2251_.64.0048c13: 二有説等者。擧婆沙第二義破。破云。無爲 T2251_.64.0048c14: 是蘊究竟滅處故不立蘊。此意滅者無義。 T2251_.64.0048c15: 於有漏斷滅處擇滅顯。於有爲法因縁缺滅 T2251_.64.0048c16: 處非擇滅顯。於質礙色等亡滅處虚空顯。 T2251_.64.0048c17: 有色等處無有虚空故。是故三無爲竝於 T2251_.64.0048c18: 蘊無處顯現。故不得名蘊。此婆沙意。論主 T2251_.64.0048c19: 破意設約處界。若不滅者無爲不顯。滅處 T2251_.64.0048c20: 無爲故。於處界應不立無爲。正理救此 T2251_.64.0048c21: 迷有説意及其義旨。何者。彼云。此息言意 T2251_.64.0048c22: 非顯斷空非擇滅體非斷故者。有説意正 T2251_.64.0048c23: 約滅無。何云非斷。但不局斷。亦云有説 T2251_.64.0048c24: 滅處。非體滅。約所顯也。又正理。此息言無 T2251_.64.0048c25: 爲上聚義都無者。大誤有説意。若爾與婆沙 T2251_.64.0048c26: 第一蘊是聚積相。無爲無此相何辨別。以私 T2251_.64.0048c27: 情救。亂有説本意。亂第一義。光寶指第 T2251_.64.0048c28: 六蘊下聚義爲第一解。不指婆沙第一説。 T2251_.64.0048c29: 雖不全正其破意不遠也。皡按。世親論 T2251_.64.0049a01: 主此破恐不當。何者。蘊究竟滅無更有蘊。 T2251_.64.0049a02: 於處界從元無有究竟滅義。本來攝在無 T2251_.64.0049a03: 爲故。設有爲十一處全。一處少分。十七界 T2251_.64.0049a04: 全。一界少分。究竟滅。猶有無爲處界。異如 T2251_.64.0049a05: 瓶滅非瓶。何可例責。若言處界分滅邊例 T2251_.64.0049a06: 責。此義非也。豈得全滅立義例分滅。學者 T2251_.64.0049a07: 可思。光約全滅非也。寶約分滅消釋。得 T2251_.64.0049a08: 論意。全非實義
T2251_.64.0049a12: 根處次第。第四句是也。初三句中從寛之狹。 T2251_.64.0049a13: 順次簡別。謂初句五與第六相對。第二句前 T2251_.64.0049a14: 四與第五身。第三句前四中約遠不遠。眼耳 T2251_.64.0049a15: 與鼻舌次第。亦眼耳中更論遠速與不遠 T2251_.64.0049a16: 速明次第。後鼻舌中辨速明不速明説次 T2251_.64.0049a17: 第。寶疏爲五科大非也。此中二唯是決定
T2251_.64.0049a21: 最後成。於第二句身後亦成。餘四未知故。
T2251_.64.0049a27: 後爲一往。且約扶根處故。故曰或。由此正
T2251_.64.0049b01: ○豈不理實鼻根極微住鼻頞中非居眼 T2251_.64.0049b02: 下。如説三根横作行列處無高下。如冠華
T2251_.64.0049b09: 今云。是本婆沙四五兩復次。何汝可改作。亦 T2251_.64.0049b10: 汝義彼婆沙中無之。而寶擧彼不辨何。又 T2251_.64.0049b11: 實論主意已云處。故唯別義。故舊論云復
T2251_.64.0049b14: 處
T2251_.64.0049b17: 處名。後釋初句上三字及第二第四句成法 T2251_.64.0049b18: 處。此初也。此中先釋爲差別。文爲二。初明 T2251_.64.0049b19: 爲差別故開色蘊爲十處。謂於一色蘊。 T2251_.64.0049b20: 就眼等色等差別相。開立十處。不如色蘊 T2251_.64.0049b21: 總聚爲一。何故爾者。爲令衆生知五根五 T2251_.64.0049b22: 境其體性各別故。是總釋差別。亙十種各 T2251_.64.0049b23: 別。後若無下別釋色處名。初正叙立名。 T2251_.64.0049b24: 後此爲下示總即別。問。爲令知十種別。 T2251_.64.0049b25: 十種各應立別名。何一立通名。通之無如 T2251_.64.0049b26: 眼等九別名故。而亦其體是色法立色處 T2251_.64.0049b27: 名。若爾通名故應不招自體。此爲下釋此。
T2251_.64.0049c05: 異名。由是如來於其聲等眼等色上立異
T2251_.64.0049c14: 謂共不共名。共名如前。不共名謂眼處等。 T2251_.64.0049c15: 欲令易了顯不共名。法處更無不共名故
T2251_.64.0049c21: 曰。若有麁細長短此彼方可了立色處名。 T2251_.64.0049c22: 第六復次曰。若形相大及可積集易了知者 T2251_.64.0049c23: 立色處名。第十一復次曰。若處具有形色顯 T2251_.64.0049c24: 色立色處名。又諸已下更擧世共知別義。
T2251_.64.0050a01: 如前及有見故
T2251_.64.0050a06: 相應法。有所依無所依法。有所縁無所縁法。 T2251_.64.0050a07: 有行相無行相法。有警覺無警覺法。有爲無 T2251_.64.0050a08: 爲法。餘處不爾。後増上義。彼第八復次 T2251_.64.0050a09: 曰。擇滅涅槃是常是善不變不易。生老病死 T2251_.64.0050a10: 所不能壞。是勝義法。彼法惟在此處攝。故 T2251_.64.0050a11: 獨名法處
T2251_.64.0050a17: 名色處。第三復次云。惟此一處。是三眼境。 T2251_.64.0050a18: 謂肉天聖慧眼。故名色處。於法處二因。是 T2251_.64.0050a19: 亦婆沙法處十一復次中二。彼第五復次云。 T2251_.64.0050a20: 名句文身詮表顯示諸法性相。令易解了。
T2251_.64.0050a23: 共相。破自性愚及所縁愚。於一切法不増 T2251_.64.0050a24: 不減如實解。慧唯此處攝。故名法處。是雖 T2251_.64.0050a25: 婆沙復次。論主判欲未盡理。故呼爲有餘
T2251_.64.0050b02: 師約所説法門。第三師約所治煩惱。婆沙七
T2251_.64.0050b05: 不擧也。彼初師云。有作是説。有法蘊論。六 T2251_.64.0050b06: 千頌成。一一法蘊其量各如彼量。是則佛所 T2251_.64.0050b07: 説名法蘊論。文勢義旨無疑。舊婆沙五十八
T2251_.64.0050b10: 説有一分阿毘達磨名法陰。其量有六千 T2251_.64.0050b11: 偈。八十千中一一法蘊其量皆爾。是亦佛所
T2251_.64.0050b15: 蘊亦爾。故光寶皆六足中法蘊足論。正理。顯 T2251_.64.0050b16: 宗亦全同此論。蓋譯語綴文人。誤入足言。 T2251_.64.0050b17: 何者。六千頌數成一部。何可局法蘊足論 T2251_.64.0050b18: 乎。如滅後品類足。界身足等六千頌。可準 T2251_.64.0050b19: 知。第二師約所説法門種別成八萬。界有 T2251_.64.0050b20: 十八而爲一。竝是界故。舊婆沙云。復有説 T2251_.64.0050b21: 者如世尊種種言辭説四念處。是一法陰齊 T2251_.64.0050b22: 量。四正斷。四如意足。正根。五力。七覺。八道
T2251_.64.0050b27: 顯教益爲異。而非別義。今云不爾。第三 T2251_.64.0050b28: 師隨病行八萬。能化教自成八萬。第二師 T2251_.64.0050b29: 約法門部類。豈言四念處。七覺。八道。四無
T2251_.64.0050c10: 作明闇唯夜而無晝故
T2251_.64.0050c18: 即墻壁等。有色近此名隣礙色。如墻壁間 T2251_.64.0050c19: 空。叢林間空等是名空界。有作是説。此文 T2251_.64.0050c20: 應言云何空界。謂隣難除色。然色有二種。 T2251_.64.0050c21: 一者易除謂有情數。二者難除謂無情數。此 T2251_.64.0050c22: 空界色多近非情數墻壁樹等。而施設故名
T2251_.64.0050c27: 生數。空色者非衆生數。謂彼空非衆生數色 T2251_.64.0050c28: 邊施設。如樹間葉間等。是謂空。非衆生數 T2251_.64.0050c29: 色邊施設。是則今後説也
T2251_.64.0051a04: T2251_.64.0051a05: T2251_.64.0051a06: T2251_.64.0051a07:
T2251_.64.0051a11: 界品第一之二
T2251_.64.0051a20: 舊論曰。此色易可顯。如言此色彼色。一百
T2251_.64.0051a25: 状差別。所顯示色有能顯示。故名有見。如
T2251_.64.0051b02: 義。答。色麁顯勝餘故。世友義故。是故僧伽
T2251_.64.0051b05: 者意樂。寶云。略故唯一者竝不好。光亦 T2251_.64.0051b06: 約經部者。鑿之至也。次問答雜心慧見。彼
T2251_.64.0051b11: 有彼礙。故名有對。竝是有財。初自有於他 T2251_.64.0051b12: 被障義故。餘二易知。謂顯其對義云障境 T2251_.64.0051b13: 縁
T2251_.64.0051b17: 境縁爲礙。五應知下示今相。六若法下句差 T2251_.64.0051b18: 別。諸論列異正理。顯宗境縁障次。雜心論一
T2251_.64.0051b22: 二差別分別。後説障礙合今作句。今論等 T2251_.64.0051b23: 意令知正明特先障礙。雜心論等據寛狹 T2251_.64.0051b24: 次。謂境法分。十二界全。障有十色。縁唯六
T2251_.64.0051b29: 礙有對。境界有對者。如眼根等諸有境法 T2251_.64.0051c01: 各於自境界有所拘礙。如是名爲境界有 T2251_.64.0051c02: 對。所縁有對者。如心心所有所縁法各於自 T2251_.64.0051c03: 所縁有所拘礙。如是名爲所縁有對
T2251_.64.0051c06: 所領方境。不能至聲等。餘亦如是。此能領
T2251_.64.0051c09: 知唯以方境分齊定爲境界。婆沙七十六
T2251_.64.0051c16: 彼境界。所縁者根識中唯識等縁執彼境起。 T2251_.64.0051c17: 故彼法名所縁。縁慮爲縁。所縁執故。故非 T2251_.64.0051c18: 五根。此段論文唯説縁界別。而非根識寛狹 T2251_.64.0051c19: 別。其別下分明説之。故於縁言心心所。顯 T2251_.64.0051c20: 前通根識。然有人云。欲分根識二有對者。 T2251_.64.0051c21: 於識已具二有對。何可爾。問。心心所二別 T2251_.64.0051c22: 何。答。心心所對境。分界所領義爲境界。縁 T2251_.64.0051c23: 執境義爲所縁。雖色等法其體是一。而於 T2251_.64.0051c24: 心心所。縁執之義。領分功能義。差別故成境
T2251_.64.0051c28: 意云。心心所執境而起同爲所縁。取像印 T2251_.64.0051c29: 持等功能別爲境界者。未曉二差別也。印 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 [行番号:有/無] [返り点:無/有] [CITE] |