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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 00 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0128a01: 欲。今文隣行亂寫。此亦初擧雜心。後論主
T2251_.64.0128a05: 所捨不善得。正理亦有彈斥。竝準前應知。 T2251_.64.0128a06: 問。最後所捨得。何一法是兩單句。解云。 T2251_.64.0128a07: 以時別故。謂第一句斷善終故。唯有正取 T2251_.64.0128a08: 無與。不續後斷善故。第二句續善時故。前 T2251_.64.0128a09: 所捨善得有與力無取果。以前己取不善 T2251_.64.0128a10: 故
T2251_.64.0128a13: 住過去所捨有覆無記得。第三句者。未離有 T2251_.64.0128a14: 頂善。於所餘位
T2251_.64.0128a20: 雖名言有寛狹。其事不異。依婆沙略示 T2251_.64.0128a21: 其四句。善四句者。第一如今。第二句不善 T2251_.64.0128a22: 無記心ノ無間ニ善心現在前。即住過去所間 T2251_.64.0128a23: 善心。第三句善心相續無間斷位。第四句 T2251_.64.0128a24: 除前相。不善四句。第一句不善心ノ無間ニ善 T2251_.64.0128a25: 無記心現前。第二句與上相違。準前第二 T2251_.64.0128a26: 句。第三句不善心相續無間斷位。有覆 T2251_.64.0128a27: 無記四句。第一句有覆無記心ノ無間ニ善不 T2251_.64.0128a28: 善無覆無記心現前。第二句第三句等準前。 T2251_.64.0128a29: 無覆無記心四句。第一句無覆無記心ノ無 T2251_.64.0128b01: 間ニ善染汚心現前。第二句第三句第四句 T2251_.64.0128b02: 準前可知
T2251_.64.0128b05: 五句中。初八字標四法。次二字二句辨因多 T2251_.64.0128b06: 少。第五句指四法體。除言餘生言竝四讀。
T2251_.64.0128b09: 上餘生四法。餘及者。色心心所不相應中。 T2251_.64.0128b10: 心心所餘即色不相應。及者。顯除相應上亦
T2251_.64.0128b13: 倶舍論法義卷第六終 T2251_.64.0128b14: T2251_.64.0128b15: T2251_.64.0128b16: T2251_.64.0128b17: T2251_.64.0128b18: 豐山寓學上陽沙門 T2251_.64.0128b19: 快道暭林常 記 T2251_.64.0128b20: 分別根品第二之五
T2251_.64.0128b23: 説。故所以言許。今之四縁有經説。故所以 T2251_.64.0128b24: 言説。即四阿含經説也。稽古云。見縁生初 T2251_.64.0128b25: 勝分法本經。唐譯分別縁起初勝法門經。然 T2251_.64.0128b26: 此經大乘所誦非今證也。婆沙十六曰。六因 T2251_.64.0128b27: 非契經説。契經但説有四種縁。況唐譯 T2251_.64.0128b28: 經曰餘處説。則最宜詳於四含。而經無文。 T2251_.64.0128b29: 蓋四阿含殘缺不可得而稽矣。次五句正 T2251_.64.0128c01: 出體。初後二縁以前六因顯示其體。謂 T2251_.64.0128c02: 有五因義。法即是因縁。有能作義。法即是 T2251_.64.0128c03: 増上故。中間兩種於六因全無其義用。故 T2251_.64.0128c04: 各別示其體相。光記云。此論同婆沙後師。 T2251_.64.0128c05: 今云爲勝。以等無間所縁兩種於因無其
T2251_.64.0128c09: 無有妨。寶疏以有作用無作用能作因差 T2251_.64.0128c10: 別。判婆沙兩説。然以前師相攝爲善。今云
T2251_.64.0128c14: 有力無力別。而立能作因者依不障義。是
T2251_.64.0128c19: 因。以成餘二モ因與縁名義別。必非謂餘
T2251_.64.0128c27: 又生等五因。光記兩釋。初爲因縁攝爲善。
T2251_.64.0129a03: 性。其法非一。取其類法以爲其縁。故云性 T2251_.64.0129a04: 云類。言別義同
T2251_.64.0129a08: 無間。若説此果無間續生名無間者。出無 T2251_.64.0129a09: 想等心等望前應非無間。或無等法於中 T2251_.64.0129a10: 間起名等無間。是二中間無容得有等 T2251_.64.0129a11: 法生義。或前倶生心心所品等與無間後品
T2251_.64.0129a14: 倶三。於中各通前後爲勝。故舊譯諸論此 T2251_.64.0129a15: 名爲次第縁。舊倶舍曰。此法等無間縁故名 T2251_.64.0129a16: 次第縁。次釋無間。屬縁爲勝也。總而釋
T2251_.64.0129a23: 無失。若爾等者向内等也。若依彼者唯色總 T2251_.64.0129a24: 釋段也
T2251_.64.0129b04: 尋無伺地。少無間生多者如從無尋無伺 T2251_.64.0129b05: 地入有尋有伺地
T2251_.64.0129b09: 似相續沙門説曰。心但與心作等無間縁。受 T2251_.64.0129b10: 等亦爾。各與自類作等無間縁。彼不應作 T2251_.64.0129b11: 是説。所以者何。若必爾者應善心還生善 T2251_.64.0129b12: 心。不善心還生不善心。無記心還生無記 T2251_.64.0129b13: 心。貪瞋痴等亦復如是。便無究竟解脱。
T2251_.64.0129b19: 故。一見諸色法相似相續故。二見心心所 T2251_.64.0129b20: 憶本事故。初縁者。謂彼外道見老時色似 T2251_.64.0129b21: 小時色。見今日色似昨日色。便作是念。即 T2251_.64.0129b22: 小時色轉至老時。即昨日色轉至今日。後 T2251_.64.0129b23: 縁者。謂彼外道見小時所作所習所受老時 T2251_.64.0129b24: 能憶。見昨日所作所習所受今日能憶便作 T2251_.64.0129b25: 是念。老時心心所法即小時心心所法。今日 T2251_.64.0129b26: 心心所法即昨日心心所法。由此二縁。彼外 T2251_.64.0129b27: 道於五取蘊妄計爲常。世友説。彼外道於 T2251_.64.0129b28: 五取蘊相似相續蘊故不知非常。相似相續 T2251_.64.0129b29: 等立意炳然
T2251_.64.0129c06: 破二師雖爲救而非爲正。故竝云有餘 T2251_.64.0129c07: 師。今此經部義。如來常定心。故擧意刹那 T2251_.64.0129c08: 知法。遍知言簡別有部。以有部説如來次
T2251_.64.0129c13: 殊云經部。後解分定散。而遍知與有部大 T2251_.64.0129c14: 非也。又經部許散心。即同有部者謬誤也」
T2251_.64.0129c17: 間。又二定第二念等刹那前後等相續故。是 T2251_.64.0129c18: 等無間。而是無心第二念等故非心無間。問。 T2251_.64.0129c19: 出心隔二定。第二念隔初念。而爲心等無 T2251_.64.0129c20: 間何非心無間耶。答。直接心起名爲心 T2251_.64.0129c21: 無間。出心及第二念定非是直接心。中間隔 T2251_.64.0129c22: 刹那故。非心無間也。而爲等無間者。定前 T2251_.64.0129c23: 後其心等而無餘心隔故。第二等亦是定前 T2251_.64.0129c24: 心果而無餘心隔。故爲等無間。第二句。此 T2251_.64.0129c25: 二種四相是直接心起是心無間。而是四相 T2251_.64.0129c26: 故。非心等無間縁所生果故。非心等無間 T2251_.64.0129c27: 也。第三句。初念二定是定前心所生果而亦 T2251_.64.0129c28: 直接心起故倶是句。諸有心位心心所相續 T2251_.64.0129c29: 故易知。第四句。四相故非等無間縁引生 T2251_.64.0130a01: 果。而隔初念及二定。故非心無間。此中 T2251_.64.0130a02: 等無間者。雖隔多刹那前後等名爲等無 T2251_.64.0130a03: 間。與心無間有差別。故以等言簡別也。次
T2251_.64.0130a06: 者。第二三摩跋提刹那等。及生等於出定心。 T2251_.64.0130a07: 光寶同義對挍義易顯。宋本舊論第二句 T2251_.64.0130a08: 及字在有心位下應是倒寫。第四句中曰 T2251_.64.0130a09: 及生等於出定心生等兩字應入迴最後
T2251_.64.0130a12: 相應法隨其次第以諸色聲香味觸法爲 T2251_.64.0130a13: 所縁境。六根惟是意識所縁。眼等根皆非五 T2251_.64.0130a14: 識境所攝故。所識所知遍諸法故。五識所 T2251_.64.0130a15: 縁唯實非假。意識所縁通於假實。諸心心所
T2251_.64.0130a19: 入物刹那
T2251_.64.0130a22: 二心并生違宗之過。豈一刹那多識起依一 T2251_.64.0130a23: 眼根。彼第三文依前後説通因。第一文現 T2251_.64.0130a24: 未其世各別。十八界三世各有故。次重重徴
T2251_.64.0130a28: 正縁唯言現在。其過去已依故。未來未依
T2251_.64.0130b02: 三世等。及科此文別釋五識及相應法者。 T2251_.64.0130b03: 竝非論意也
T2251_.64.0130b07: 初擧作用廣。次體類廣。後所生廣。於此二 T2251_.64.0130b08: 説竝云有餘師。今爲顯無優劣唯云或 T2251_.64.0130b09: 也
T2251_.64.0130b12: 有全非因。故問答簡擇。自於自如指押指。 T2251_.64.0130b13: 有爲對無爲等用四縁必約生法。而無爲 T2251_.64.0130b14: 非生法。故非也。若無爲對有爲。作能作因 T2251_.64.0130b15: 増上縁也。對望勿亂
T2251_.64.0130b19: 與 答。惠暉云。爲因爲成。方是取果。是四 T2251_.64.0130b20: 縁故不論取果。但言與果用。頌不説増 T2251_.64.0130b21: 上義準應知通一切正滅正生時。如論第
T2251_.64.0130b25: 於何位法。長行云顯法現在。若不爾者與
T2251_.64.0130c05: 住異滅三相同時作用故。正滅相用時攝現 T2251_.64.0130c06: 在盡。若如婆沙師釋三相前後作用。正滅 T2251_.64.0130c07: 相用時住異用息。如前四相中説據用究竟
T2251_.64.0130c12: 何故不言現未而言滅生。解云。以簡亂 T2251_.64.0130c13: 故。謂現法通住異滅。未來法渉不生未生正 T2251_.64.0130c14: 生。今爲顯於未來中唯於正生位與力非 T2251_.64.0130c15: 不生未法。然正生位是現在。若言現亂彼。 T2251_.64.0130c16: 故今約住異滅用究竟。擧終云滅也
T2251_.64.0130c19: 有此結前
T2251_.64.0130c23: 生時。三因於正生遮正滅時。等無間縁於 T2251_.64.0130c24: 正生遮正滅時。所縁縁於正滅遮正生時。 T2251_.64.0130c25: 今明増上縁通生滅位皆能與果。故言一
T2251_.64.0130c28: 無遮。況上云生位滅位。今云一切位何 T2251_.64.0130c29: 異求
T2251_.64.0131a09: 不同。顯宗如今。正理作非天次第故。舊論
T2251_.64.0131a12: 天爲正。下三字正理爲勝。此論等作等形 T2251_.64.0131a13: 誤。何者。非天是立宗。次第故是所由。見下 T2251_.64.0131a14: 釋次第因外無更出餘因故。宗中雖擧我
T2251_.64.0131a17: 光記云。天等等取我等。次等等取無義利 T2251_.64.0131a18: 等者。無義模索。謂無義利徴責全非所由。 T2251_.64.0131a19: 若又等取宗中我等。何不言非天等次故。 T2251_.64.0131a20: 去可等處。置不可等位。豈有是處。又解。 T2251_.64.0131a21: 應作非天等次故。等言等我勝性等
T2251_.64.0131a25: 全無。世間次第事法非一言次第等。是向内 T2251_.64.0131a26: 等。故舊論。正理。顯宗但言由次第故無有 T2251_.64.0131a27: 等言。出我勝性爲例破自在。先預標之。 T2251_.64.0131a28: 非必頌含故擧之。若不爾前頌外増上一切 T2251_.64.0131a29: 位不遮等何爲。必勿泥文語
T2251_.64.0131b03: 義。違婆沙總名生故。然寶疏但擧婆沙。正 T2251_.64.0131b04: 理乖角文。而未辨別者非也
T2251_.64.0131b07: 異熟。然正理兩釋竝非也。初説許心等無間。
T2251_.64.0131b10: 論等同唯約二縁。不説爲三縁故
T2251_.64.0131b15: 示。二此有何因者。外道問所以。三若一下佛
T2251_.64.0131b21: 所事即以爲名。如莫醯伊濕伐羅等。或執。 T2251_.64.0131b22: 諸法大自在天變化。光寶泰等爲塗灰外道。
T2251_.64.0131b25: 形。但非赤色爲異耳。奉事摩醯首羅天者
T2251_.64.0131b28: 出生死。從所敬事名自在天。約行業亦 T2251_.64.0131b29: 稱塗灰。我者神我。是亦十六異論隨一。義
T2251_.64.0131c03: 起五覺知有我也。謂見色時薩埵覺等。顯
T2251_.64.0131c06: 計。然光寶神泰等竝爲勝論外道者不應 T2251_.64.0131c07: 爾。彼雖我作者唯是智相等能起不能作 T2251_.64.0131c08: 諸色法。彼立九實中。地水火風四實有極 T2251_.64.0131c09: 微。而造諸色法。何爲一切法一因計。勝
T2251_.64.0131c15: 羅延天。頂留少髮。餘盡剃去。内衣在體纔 T2251_.64.0131c16: 蔽形醜。其衣染以赤土之色也 此有何 T2251_.64.0131c17: 因者。外人問從諸因縁生非自在等所以。
T2251_.64.0131c20: 即許從諸因生。若許由諸因汝廢自宗 T2251_.64.0131c21: 義。由因者。即前諸因諸縁。云許故。寶疏 T2251_.64.0131c22: 爲正。光記云餘因。不順文理也
T2251_.64.0131c25: 加等可去而。舊論亦曰次第生故。光記
T2251_.64.0131c28: 因生。次第生故。如屋舍等。又除苦汝諸法 T2251_.64.0131c29: 應一切頓生。執一因故。如執苦。光記諸 T2251_.64.0132a01: 量皆應簡別
T2251_.64.0132a07: 始。入道修觀源。故習佛法者。不可全迷
T2251_.64.0132a13: 韻險或作嶮 釋此一偈。光記二釋。後解神 T2251_.64.0132a14: 泰解。彼云眞諦三藏所説。寶疏同後釋。 T2251_.64.0132a15: 今云。前解順云善説。若如後解化身天化 T2251_.64.0132a16: 用何可云善。今彼頌惡逼害等。爲暮惡者。 T2251_.64.0132a17: 故讃云善説。今解。初三句各在用字。以 T2251_.64.0132a18: 知險利而能燒。以可畏相恒逼害他。三句 T2251_.64.0132a19: 但三事。後釋意而不約化身實是論意也」
T2251_.64.0132b01: 自他。因縁者。四縁中因縁。以四縁門故。 T2251_.64.0132b02: 牒前因縁増上二縁故。是故但就因縁問 T2251_.64.0132b03: 答
T2251_.64.0132b07: 有等。不簡増上縁。以非對明故。非心心 T2251_.64.0132b08: 所無等無間縁。今不對心心所不説所縁 T2251_.64.0132b09: 縁。問前廣破外一因。今何云唯一因。答。如 T2251_.64.0132b10: 前言今但約因縁。若加増上必是二因。爲 T2251_.64.0132b11: 顯此理次下説言。能作因無差別。轉非恒 T2251_.64.0132b12: 數。然麟記答此問云。此且約所造望大 T2251_.64.0132b13: 種唯一因。非謂大種起但因由一因。故不 T2251_.64.0132b14: 相違。其謬可簡
T2251_.64.0132b19: 謂聖教曾無此名未審。彼宗何名聖教。爲 T2251_.64.0132b20: 鳩摩羅設摩文頌。爲扇帙略所造論門。且佛 T2251_.64.0132b21: 教中有此名想。廣集處處以證此名
T2251_.64.0132b24: 縁門亦但因縁。故答互爲因縁之問中説 T2251_.64.0132b25: 之
T2251_.64.0132b28: 名言立因。立是何義。答。字典立置也建也。 T2251_.64.0132b29: 如壁能置畫地能置物故名立。爲顯非此 T2251_.64.0132c01: 立立任義。直立義。成立義等於釋義云任 T2251_.64.0132c02: 持。立因名已成故次云持。爲顯非任持是 T2251_.64.0132c03: 住持義故云不斷云住。若如舊論云持因 T2251_.64.0132c04: 住因。亦是一義。各據譯者意安置文字。於 T2251_.64.0132c05: 義無異
T2251_.64.0132c08: 各有増上縁。然平等轉故不恒數因縁多 T2251_.64.0132c09: 少。且省之不數也。故加之各増上
T2251_.64.0132c18: 眼等色等
T2251_.64.0132c23: 云幾心。次此能生心。復從幾心生。故感ト何 T2251_.64.0132c24: 心ト前却。思之依之。相生頌中以生與從別 T2251_.64.0132c25: 之。是總標屬前段之例也。後謂且下別生 T2251_.64.0132c26: 起。此中初叙説十二。後徴起。顯宗云。如何 T2251_.64.0132c27: 依彼可定説耶。且略説心有十二種。云何 T2251_.64.0132c28: 十二。論論云。此中若略説有十二心。云何 T2251_.64.0132c29: 十二。今文就略。直言謂且等
T2251_.64.0133a05: 不善謂諸不善。有作是説。惡謂色無色界及 T2251_.64.0133a06: 欲界少分染法。不善謂欲界多分染法。有説。 T2251_.64.0133a07: 惡謂欲界身邊二見品。不善謂欲界諸餘煩 T2251_.64.0133a08: 惱等
T2251_.64.0133a12: 第。餘悉亦如是 又欲初具説之云此復 T2251_.64.0133a13: 作二句。爲令易了。色等亦爾。次就省略 T2251_.64.0133a14: 但作一句。又此相生總約種類。非必是 T2251_.64.0133a15: 此一心如是。染從十生四者。染言貫不善 T2251_.64.0133a16: 有覆。欲令文簡言染。舊論曰。從十惡心 T2251_.64.0133a17: 生。從此四。覆爾。今合置染聲蓋譯者意乎。 T2251_.64.0133a18: 從者第五轉聲。染是所待所生果。十即能待 T2251_.64.0133a19: 生因。勿謂準長行生言是二讀而穿鑿。有 T2251_.64.0133a20: 覆從七生者。本頌如是。準上從八生等。 T2251_.64.0133a21: 唯顯有覆能生。闕此所生幾。是寫倒矣 正 T2251_.64.0133a22: 理。顯宗及頌疏作有覆生從七。爲善本。而 T2251_.64.0133a23: 準餘有覆應從生次。雖爾但此長行釋生 T2251_.64.0133a24: 從次。故如是
T2251_.64.0133a27: 妨
T2251_.64.0133b01: 下地善不起上地染汚。由此願故彼染汚 T2251_.64.0133b02: 定所逼惱時。從彼染汚定生於下地善。爲 T2251_.64.0133b03: 防退故。是則色染生欲界善也
T2251_.64.0133b08: 暉云。餘無生理。謂欲界染心不生上空及
T2251_.64.0133b16: 今唯約等無間縁。據心心所故
T2251_.64.0133b19: 取工巧通果
T2251_.64.0133b23: 心説
T2251_.64.0133b26: 依之等者。唯等工巧通果。是所以異於婆
T2251_.64.0133b29: 論無等字。唯意識者簡五識。舊論曰。此四 T2251_.64.0133c01: 心唯是意識。今上標三故云三。舊論據實 T2251_.64.0133c02: 云四心。約加行中於威儀無聲。故言通 T2251_.64.0133c03: 四識。於工巧有聲。故言通五識。如次配 T2251_.64.0133c04: 之。問通果心於加行何不説。答。光記
T2251_.64.0133c08: 香味觸四處爲體。起威儀路者。謂能起彼意 T2251_.64.0133c09: 法二處爲體。眼鼻舌身四識是威儀路加行。 T2251_.64.0133c10: 非起威儀路。意識是威儀路加行。亦是起 T2251_.64.0133c11: 威儀路。又眼等四識能縁威儀路。不能縁 T2251_.64.0133c12: 起威儀路。意識能縁威儀路。亦能縁起威 T2251_.64.0133c13: 儀路。有餘由此所引意識具能縁十二處。 T2251_.64.0133c14: 處處説工巧處及起工巧處。工巧處者。謂 T2251_.64.0133c15: 色聲香味觸五處爲體。起工巧處者。謂能 T2251_.64.0133c16: 起彼意法二處爲體。眼等五識是工巧處加 T2251_.64.0133c17: 行。非起工巧處。意識是工巧處加行。亦起 T2251_.64.0133c18: 工巧處。又眼等五識能縁工巧處。不能縁 T2251_.64.0133c19: 起工巧處。意識能縁工巧處。亦能縁起工 T2251_.64.0133c20: 巧處。有餘由此所引意識具能縁十二處
T2251_.64.0133c23: 通四識五識。若約後起如有餘師。唯意 T2251_.64.0133c24: 縁十二處。又婆沙辨威儀路。起威儀路差 T2251_.64.0133c25: 別。今唯言威儀路。而彼威儀路唯色法。 T2251_.64.0133c26: 起威儀路心法。今約心法云威儀路。 T2251_.64.0133c27: 是威儀路心即彼起威儀路。泰光寶等未
T2251_.64.0134a02: 二。縁威儀縁起威儀。何總云縁威儀。又似 T2251_.64.0134a03: 威儀者。加行亦是似。何局後起意識。又今 T2251_.64.0134a04: 云。所引意識何爲通六識似識。是全不得 T2251_.64.0134a05: 論意也。寶疏於當文無細釋。具如疏第
T2251_.64.0134a09: 有起時。生方便故亦得生名。今云。混同甚 T2251_.64.0134a10: 矣。若有四五識名起文。應相從通釋。何特
T2251_.64.0134a16: 云。威儀多依行路。而起名威儀路。工巧多
T2251_.64.0134a21: 長養諸有情身。如是所依及所縁内通生種 T2251_.64.0134a22: 種心心所法。由此長養染淨相續
T2251_.64.0134a25: 初一句通三總因。二非作下異熟別因。三樂 T2251_.64.0134a26: 作下工巧威儀別因。四不能下結遮。正理
T2251_.64.0134a29: 引起加行善心。故彼不能生加行善。出心 T2251_.64.0134b01: 不由功用轉故。加行無間生彼無違。工巧 T2251_.64.0134b02: 威儀勢力羸劣。樂行功用引發工巧及威 T2251_.64.0134b03: 儀。故不能引發加行善心。出心不由功用
T2251_.64.0134b09: 煩惱數數現行。作是思惟。設何方便。令無 T2251_.64.0134b10: 義聚止息不行。便如實知起過失境能生 T2251_.64.0134b11: 功徳。脱我當起煩惱現前。尋復覺知起善 T2251_.64.0134b12: 防護。由斯願力能起加行。無始時來數習 T2251_.64.0134b13: 染故勢力不劣。故染無間生加行善
T2251_.64.0134b18: 解。前義爲正。今科論文。初約三作意明聖 T2251_.64.0134b19: 道入出大爲二。初叙三作意。二明入出。後 T2251_.64.0134b20: 中有三師。初師中。初所立。後示順契經。是 T2251_.64.0134b21: 即顯正義。故評家取之。此論亦爾。第二師 T2251_.64.0134b22: 中。先所立。後會前所引經。婆沙。此論。正理。 T2251_.64.0134b23: 顯宗同擧而無破斥。按出已約三無有大 T2251_.64.0134b24: 害。故不破。而會倶行契經爲展轉。未盡理 T2251_.64.0134b25: 顯於此。故不生義自顯也。何況標有餘故。
T2251_.64.0134b28: 二者迷矣。第三師中。先所立。後破。破中。初 T2251_.64.0134b29: 與門。後奪門。奪中。初正破。後破救。正破中 T2251_.64.0134c01: 有三。一非欲共破。二無異曾得破。三不 T2251_.64.0134c02: 可重發破。後破救中。先擧救。後破
T2251_.64.0134c08: 故。次云第二等言極遠。差別可知。雖文言
T2251_.64.0134c15: 道時。欲界總相觀現在前可爾。若依二禪 T2251_.64.0134c16: 三禪四禪得正決定。彼無欲界總相觀。所 T2251_.64.0134c17: 以者何。大遠故。新婆沙依省略綴文。見
T2251_.64.0134c20: 定者甚非也
T2251_.64.0134c23: 修得共相作意
T2251_.64.0134c26: 所有唯出有頂。身下地依無所有唯出自 T2251_.64.0134c27: 地者。此判未審。何者。若欲界身依未至 T2251_.64.0134c28: 有自在不自在別者。欲界身依中間初禪 T2251_.64.0134c29: 等亦應有自在不自在。彼此差別不可得 T2251_.64.0135a01: 故。若言欲ト未至トハ隣近故令爾者。唯是隣 T2251_.64.0135a02: 近故不關身欲界及自在不自在也。又有頂 T2251_.64.0135a03: 身依無所有必出有頂。異熟生心無異地 T2251_.64.0135a04: 起者。若隨身地者。下三無色。上身依下定 T2251_.64.0135a05: 亦可爾。何唯自地。若言彼無漏地故不例。 T2251_.64.0135a06: 何故下地身依無所有不出下地唯彼地 T2251_.64.0135a07: 耶。亦復何縁唯約異熟生。無學出心有五 T2251_.64.0135a08: 心故。由是今詳曰。論意不問依身地上下。 T2251_.64.0135a09: 唯約依定以判出心。故但言依未至依有 T2251_.64.0135a10: 頂等。不言生有頂。婆沙。正理等悉皆綴文 T2251_.64.0135a11: 如今論。彼欲ト有頂トハ隣近故依未至無所 T2251_.64.0135a12: 有。或出彼地。依餘七地無隣近有漏地故 T2251_.64.0135a13: 唯自地
T2251_.64.0135a18: 三種。以諸聖道起必繋屬加行道故。非生 T2251_.64.0135a19: 得善作意無間聖道現前。色界聞修無間聖 T2251_.64.0135a20: 道現前。聖道無間亦唯起彼二。無色唯修作 T2251_.64.0135a21: 意無間聖道現前。聖道無間亦唯起修不起
T2251_.64.0135a27: 寶辨。言自可得。無記唯無記。善唯是善 T2251_.64.0135a28: 等。初三句明自得他法
T2251_.64.0135b02: 長行便頌非本頌。故別行本頌無之。釋頌 T2251_.64.0135b03: 本中有六節。初明欲染得六。此有四。初總 T2251_.64.0135b04: 釋。二彼先下示得相。三由疑下別釋。四下一 T2251_.64.0135b05: 句結合。此即初二也。今約前後諸位總相 T2251_.64.0135b06: 説六。非必同時故言容得。彼者指六心。 T2251_.64.0135b07: 未曾得者爲得。非謂已成
T2251_.64.0135b10: 正見能續善根也。疑是染心。此即染心生 T2251_.64.0135b11: 欲界善也。界退還者。謂從上界退還來生 T2251_.64.0135b12: 欲界染心也。於欲界續生必是染心正起染 T2251_.64.0135b13: 時。欲界善心此時亦得。起法前得得之也。 T2251_.64.0135b14: 釋次由文云。由起惑退者。此據離色界煩 T2251_.64.0135b15: 惱後時起欲染退也。正起欲惑退染心時。 T2251_.64.0135b16: 欲界不善及有覆心。兼色界有覆心此時總 T2251_.64.0135b17: 得也。界退還者。從無色界退還來生欲界。 T2251_.64.0135b18: 受生心中得欲界二染。兼色界染心也。釋後 T2251_.64.0135b19: 由文云。由起惑退者。阿羅漢起欲界惑退
T2251_.64.0135b23: 約三性故言總説。據其大意無異。但單重
T2251_.64.0135b26: 若得九種法 當知穢汚心 T2251_.64.0135b27: 善心得六種 無記即無記 T2251_.64.0135b28: 若得九種法當知穢汚心者。界及地來還時。
T2251_.64.0135c02: 學心。餘不得者。謂無色界善。不隱沒無記。及 T2251_.64.0135c03: 無學。雖無色界善少有退得。謂退分。但此 T2251_.64.0135c04: 中説悉不成就而得。此則通説非一人一心 T2251_.64.0135c05: 中得九法。善心得六種者。善心中得六心。 T2251_.64.0135c06: 欲界不隱沒無記。色界善。不隱沒無記。無色 T2251_.64.0135c07: 界善。及學。無學。此亦通説非一時。無記即 T2251_.64.0135c08: 無記者。不陰沒無記即得無記非餘。羸劣
T2251_.64.0135c12: 不説欲善爲失。然正理救以加欲善。合 T2251_.64.0135c13: 學無學都爲六無失者非也。彼長行具如 T2251_.64.0135c14: 前引。各別説學無學。而不説欲善。何違造 T2251_.64.0135c15: 主令不説乃説。而開以合。光記擧正理其 T2251_.64.0135c16: 文不足也。能破似通。寶疏擧正理爲是。 T2251_.64.0135c17: 而未加反破爲非也
T2251_.64.0135c20: T2251_.64.0135c21: T2251_.64.0135c22: T2251_.64.0135c23: 豐山寓學上陽沙門 T2251_.64.0135c24: 快道林常 記 T2251_.64.0135c25: 分別世品 舊論曰分別世間品。本頌亦如 T2251_.64.0135c26: 是。光記同今文唯釋世。寶疏。圓暉言世 T2251_.64.0135c27: 間。今云。但具略異。故此次文云器世間。何
T2251_.64.0136a08: 中故名世間。基法師諸文皆以中釋間。
T2251_.64.0136a14: 縁起是殊勝。故別爲名
T2251_.64.0136a18: 迦。此云受苦。義翻爲地獄。似世牢獄。而在
T2251_.64.0136a27: 癡故。名曰傍生。鬼者。又云。餘生中喜盜 T2251_.64.0136a28: 他物。又復多是所祀祖宗。又多希求以自存 T2251_.64.0136a29: 濟。又多怯劣其形痩悴。身心輕躁。故名餓 T2251_.64.0136b01: 鬼。人者。又云。或彼自心多増上慢。或多思 T2251_.64.0136b02: 慮。故名爲人。天者。又云光明威徳織盛。 T2251_.64.0136b03: 或復遊戲談論勇悍相凌。或復尊高神用自
T2251_.64.0136b06: 欲天 T2251_.64.0136b07: 此上十七處者 惠暉云。此上者約處所在 T2251_.64.0136b08: 欲界上。亦約有情勝處名上。後釋勝也 T2251_.64.0136b09: 今云。欲色竝有方處。初釋爲正。故長行 T2251_.64.0136b10: 云此欲界上。不可亂於無色界無方處。論
T2251_.64.0136b13: 一四天王衆天 鮮本。正理。顯宗。光記。頌疏。
T2251_.64.0136b17: 廣目。持國。毘沙門四。帶數得名稱四天王。 T2251_.64.0136b18: 衆是所領伴類。即日月星等諸類。主伴各別。
T2251_.64.0136b21: 顯主體故
T2251_.64.0136b28: 二住雜險岸天。十三住摩尼天。十四旋行地 T2251_.64.0136b29: 天。十五金殿天。十六鬘影處天。十七住柔軟 T2251_.64.0136c01: 地天。十八雜莊嚴天。十九如意地天。二十微 T2251_.64.0136c02: 細行天。二十一歌音喜樂天。二十二威徳輪 T2251_.64.0136c03: 天。二十三月行天。二十四閻魔婆羅天。二十 T2251_.64.0136c04: 五速行天。二十六影照天。二十七智慧行天。 T2251_.64.0136c05: 二十八衆分天。二十九住輪天。三十上行天。 T2251_.64.0136c06: 三十一威徳顏天。三十二威徳焔輪天。三十
T2251_.64.0136c09: 云夜摩天謂彼天處時時多分稱快樂哉 T2251_.64.0136c10: 按舊論翻以曰唱樂天。善順顯宗所説稱快 T2251_.64.0136c11: 樂哉。其時分翻是不了義。正法念經二十五
T2251_.64.0136c16: 言化自樂。南都興福寺及叡山去聲讀之。 T2251_.64.0136c17: 東大寺三井寺入聲用之。新譯家多皆去聲。
T2251_.64.0136c24: 又顯宗云化欲境受樂故。住心論第三互 T2251_.64.0136c25: 用兩名。顯無偏黨
T2251_.64.0136c28: 名贍部洲。或依此果以立洲名。應音二
T2251_.64.0137a03: 耨池南有贍部樹。其葉上濶下狹。此南洲似 T2251_.64.0137a04: 彼故取名。染部捺河西域河名。近其樹金 T2251_.64.0137a05: 出河中。或閻浮果汁點物成金。因流入河 T2251_.64.0137a06: 染。閻浮檀金其色赤黄更帶紫眞氣也。瑜伽
T2251_.64.0137a09: 出閻浮樹下。是故從樹爲名。一切閻浮檀
T2251_.64.0137a16: 檀金。河邊有林菓大如八石瓮。新譯取樹 T2251_.64.0137a17: 名贍部洲。此有二失。贍部閻浮但是訛正 T2251_.64.0137a18: 異。何爲河與樹名。二提爲河失。諸文爲洲 T2251_.64.0137a19: 略梵故。又頌疏云。南贍部洲。北洲南邊有
T2251_.64.0137a22: 山在黒山北。大雪山北有香醉山。雪北香南 T2251_.64.0137a23: 有大池水。名無熱池。此池側有贍部林樹
T2251_.64.0137a29: 提。此樹生閻浮提地北邊在泥民陀羅河南 T2251_.64.0137b01: 岸。彼注者蓋檢錯本。若迷南岸言
T2251_.64.0137b05: 西牛貨洲 應音又云。西瞿陀尼。瞿此云牛。 T2251_.64.0137b06: 陀尼此云取與。以彼多牛用市場。如此間
T2251_.64.0137b09: 北倶盧洲 應音又云。或云欝單越。或言欝 T2251_.64.0137b10: 多羅拘樓。此云高上。謂高上於餘方也。亦
T2251_.64.0137b13: 此云作。亦云姓也。又二十四云。此云上勝。 T2251_.64.0137b14: 亦云勝生
T2251_.64.0137b17: 麟云。準之至風輪。即過有情界也。又 T2251_.64.0137b18: 對趣辨者。趣唯有情。界通非情。即界寛趣 T2251_.64.0137b19: 狹也
T2251_.64.0137b24: 廣二義。今云。煩繁通。而煩名廣義疎也。又 T2251_.64.0137b25: 正理云。或名無求。不求趣入無色定故
T2251_.64.0137c08: 立十七。而初禪唯二。大梵攝梵輔。如迦濕 T2251_.64.0137c09: 彌羅師。於第四禪立爲九。謂開無想天。婆
T2251_.64.0137c12: 國諸論師言。即廣果天攝。然以高勝寂靜故 T2251_.64.0137c13: 別立名。猶如村邊阿練若處。正理二十一
T2251_.64.0137c17: 因生三天處。第一靜慮大梵天王自類相望 T2251_.64.0137c18: 得有同分。與梵輔處勝劣有殊。如聚落邊 T2251_.64.0137c19: 阿練若處雖相隣近而處不同。無想有情 T2251_.64.0137c20: 於第四定爲第四處。與廣果天有差別故
T2251_.64.0137c25: 十六及大梵。非有部者何如是。法勝毘曇
T2251_.64.0138a02: 言上座者即是經部而致此誤。乃引千歳
T2251_.64.0138a05: 三。迦濕彌羅諸論師説。初靜慮地惟有二
T2251_.64.0138a28: 想者若無想定及無心定。如此兩定名無想 T2251_.64.0138a29: 定。同無心故。今則有心故名非非想定。因於
T2251_.64.0138b08: 十二種。色界中有二十二種。無色界中復有 T2251_.64.0138b09: 四種。欲界十二種者。謂地獄。畜生。餓鬼。人。
T2251_.64.0138b14: 光天。光音天。淨天。無量淨天。遍淨天。廣天
T2251_.64.0138b19: 天曰。空智天。識智天。無所有智天。有想無
T2251_.64.0138b22: 倫。六四天王天。七忉利天。八焔魔天。九兜卒 T2251_.64.0138b23: 天。十無貢高天。十一他化自轉天。十二魔天。 T2251_.64.0138b24: 色行天有十八。梵迦夷天。梵不數樓天。梵 T2251_.64.0138b25: 波利沙天。大梵天。阿維比天。波利答天。阿波 T2251_.64.0138b26: 羅那天。波利多首天。阿波羅天。摩首天。阿披 T2251_.64.0138b27: 波羅天。維阿天。波利多維天。阿波摩維阿天。 T2251_.64.0138b28: 維呵天。維阿鉢天。阿答和天。善見天。善見尼
T2251_.64.0138c09: 今論方處有無其義旨別。故不成證。頌 T2251_.64.0138c10: 疏解復從等文云。後時從無色沒生欲色 T2251_.64.0138c11: 時。還即於過去修得定處中有起。故知無 T2251_.64.0138c12: 色無方處也。惠暉云。又受無色界畢即 T2251_.64.0138c13: 於是處中有起。故準疏釋即於過去得定 T2251_.64.0138c14: 處中有起。若取得定處。豈無色界生經二 T2251_.64.0138c15: 萬劫等無行動等也。詳頌疏唯指得定 T2251_.64.0138c16: 處。故招難破。光記云所生處。言緩而無有 T2251_.64.0138c17: 失
T2251_.64.0138c23: 能持義。界言寛。通三界故。於中欲所屬界 T2251_.64.0138c24: 邊名欲界。以欲別立總界名。舊論曰。此界
T2251_.64.0138c27: 略去中言故作是説
T2251_.64.0139a13: 故
T2251_.64.0139a21: 囀界有能持力。由之名欲界故。故二十論
T2251_.64.0139a26: 囀也。彼二十疏於界欲上安由。非欲與界 T2251_.64.0139a27: 間。故必非囀聲式勿迷
T2251_.64.0139b01: 欲是希求爲性。縁彼妙境能縁心。有如是 T2251_.64.0139b02: 亂故問答。又外道妙境爲欲故。故引經以 T2251_.64.0139b03: 證貪愛名欲非境。眞欲者對妙境約相 T2251_.64.0139b04: 從名欲。自性云眞。非謂無漏故名眞也
T2251_.64.0139b11: 其外道拔髮露形無所貯蓄。以手乞食隨 T2251_.64.0139b12: 得即噉食也。佛法毀之言邪命。識疏四末
T2251_.64.0139b15: 應名愛欲人 愛言鮮本。光記。頌疏。舊論。法 T2251_.64.0139b16: 蘊。婆沙竝作受。次反質頌亦復如是
T2251_.64.0139b21: 是能隨増。與此相應諸有漏法爲欲界繋 T2251_.64.0139b22: 法。其體是廣。以體非一故。而所隨増。故言 T2251_.64.0139b23: 此所隨増。是以不同縛馬答。問。論云隨 T2251_.64.0139b24: 増三界貪者。何餘有漏法爲能隨。答。能所 T2251_.64.0139b25: 之詞非一准。言此所隨増者。辨貪與繋 T2251_.64.0139b26: 法之差別。故貪爲能隨。前唯示繋法體。故 T2251_.64.0139b27: 彼爲能隨。實是互隨増故
T2251_.64.0139c03: 第上。謂最下無擇地獄。次大熱地獄。如是次 T2251_.64.0139c04: 第乃至色究竟。色究竟上復有無擇地獄。次 T2251_.64.0139c05: 第乃至色究竟。若離一欲界欲則離一切欲 T2251_.64.0139c06: 界欲。若得初禪神足能到一欲界及一梵 T2251_.64.0139c07: 世。復有欲令周遍傍立界
T2251_.64.0139c10: 十方世界
T2251_.64.0139c16: 果乎臆説也。或三藏相傳説ナルモ亦不可從 T2251_.64.0139c17: 矣。今云。法密部所誦經若未撿究盡者何 T2251_.64.0139c18: 爲不爾。彼亦應立十方故。而宗輪論中 T2251_.64.0139c19: 飮光。法密竝不説立界
T2251_.64.0139c24: 釋非也。前未言何通。所餘何爲餘四通
T2251_.64.0139c27: 攝等。光記略引正理等辨之。婆沙百七十
T2251_.64.0140a01: 云捺落迦。義翻地獄。似世牢獄而在地下
T2251_.64.0140a13: 應先思惟稱量觀察。便於種種工巧業處而 T2251_.64.0140a14: 得善巧。以能用意思惟觀察所作事。故
T2251_.64.0140a26: 種故。倶舍。正理。顯宗。雜心等並唯五趣。於
T2251_.64.0140b04: 道所攝。答曰不然。阿修羅力與三十三天 T2251_.64.0140b05: 等。何以故。或爲諸天所破。或時能破諸天。 T2251_.64.0140b06: 如經中説。釋提桓因爲阿修羅所破。四種 T2251_.64.0140b07: 兵衆入藕根孔以自藏翳。受五欲樂與天 T2251_.64.0140b08: 相似。爲佛弟子如是威力。何得餓鬼所攝。
T2251_.64.0140b11: 年。後多有別異。部部不同。或言五道。或言 T2251_.64.0140b12: 六道。若説五者於佛經迴文説五。若説六 T2251_.64.0140b13: 者於佛經迴文説六。又摩訶衍中。法花經 T2251_.64.0140b14: 説有六趣衆生。觀諸義意應有六道復次 T2251_.64.0140b15: 分別善惡故有六道。善有上中下。故有三 T2251_.64.0140b16: 善道。天人阿修羅。惡有上中下。故地獄畜生 T2251_.64.0140b17: 餓鬼道。若不爾者惡有三果報。而善有二 T2251_.64.0140b18: 果。是事相違。若有六道於義無違。又同卷
T2251_.64.0140c10: 人。或中有。及修所成。所有名號。異語増語想 T2251_.64.0140c11: 等想施設。言説。謂名眼。名眼處。名眼界。名 T2251_.64.0140c12: 眼根。名見。名道路。名引道。名白。名淨。名藏。 T2251_.64.0140c13: 名門。名田。名事。名流。名池。名海。名瘡。名瘡
T2251_.64.0140c20: 五爲天有。六爲行有。七爲中有。不可有者 T2251_.64.0140c21: 是地獄。約不可樂義翻爲不可。此經竝 T2251_.64.0140c22: 證中有非趣攝及趣唯無覆。故於標述中 T2251_.64.0140c23: 有非趣。彼經下述唯無覆。及并言顯此旨。 T2251_.64.0140c24: 趣。因。方便三各別故互相不攝。此中有者所
T2251_.64.0140c29: 即癡瞋貪。身口意各有之。論十五終。婆沙百
T2251_.64.0141a05: 那。舊論曰。於地獄色受想行識果報熱果 T2251_.64.0141a06: 報起已得名地獄衆生。淨命此中除色等 T2251_.64.0141a07: 法。地獄衆生皆不可得。彼文捺處唯云於 T2251_.64.0141a08: 地獄。那位加衆生。然正理。顯宗作於那 T2251_.64.0141a09: 落迦中。音相近故寫手誤作那也。除五蘊 T2251_.64.0141a10: 法者上所言受五蘊異熟之五蘊。故婆沙云 T2251_.64.0141a11: 除此五蘊。由此次有説通釋之
T2251_.64.0141a15: 増。傍生趣鬼趣人趣亦爾。天趣十八界十二 T2251_.64.0141a16: 處五蘊攝。八智知。除滅道智六識識。三界
T2251_.64.0141a22: 者錯謬。第二説同此論
T2251_.64.0141a25: 後然七下論主通前所引經。此即初也 婆沙
T2251_.64.0141a28: 以成就則有雜亂。若以現行則無雜亂。謂 T2251_.64.0141a29: 地獄趣於地獄趣業煩惱成就亦現行。於乃 T2251_.64.0141b01: 至他化自在天業煩惱成就而不現行。乃至 T2251_.64.0141b02: 他化自在天於他化自在天業煩惱成就亦 T2251_.64.0141b03: 現行。於乃至地獄趣業煩惱成就而不現行。
T2251_.64.0141b06: 通。又上云迦濕彌羅國。今云有説。應是西
T2251_.64.0141b13: 通。二若爾下前師以中有難。三不爾下以 T2251_.64.0141b14: 後師意通。光記云異説通難。是對下論主
T2251_.64.0141b18: 非也。光記是也。今云。是本非大衆部。設大 T2251_.64.0141b19: 衆部但本宗。依末宗者立中有無有妨。
T2251_.64.0141b24: 或諸趣言通能所趣。諸趣資具亦得趣名。述
T2251_.64.0141b29: 爾下論主別作好解。以前通不成故。既爾
T2251_.64.0141c04: 雜亂難婆沙中分明辨釋豈得成難。顯宗
T2251_.64.0141c13: 是趣攝約相從。何可勞彼
T2251_.64.0141c24: 自性
T2251_.64.0141c27: 天二趣少分爲七識住。故言即於三界等 T2251_.64.0141c28: 也
T2251_.64.0142a02: 無色成七。初句及聲顯一識住中身想殊。 T2251_.64.0142a03: 兼示倶是一識住。而影第二句同一上第三 T2251_.64.0142a04: 句身想中間亦在。翻此者。此是目近翻第二 T2251_.64.0142a05: 句燋然。并者舊論云復。正顯有色無色 T2251_.64.0142a06: 別而示合前四想成七
T2251_.64.0142a18: 今論依盡理故取初定中除劫初起餘時。
T2251_.64.0142a23: 論也
T2251_.64.0142a26: 頌疏・正理・顯宗作由爲正也。此兩釋初約 T2251_.64.0142a27: 現起故云由身異。後就成就故云有異身。 T2251_.64.0142a28: 彼竝指有情。又初依第三囀故云由。次約
T2251_.64.0142b03: 與異身別。又初約當體故云身異。次依義
T2251_.64.0142b07: 準之可知
T2251_.64.0142b15: 梵衆想起相。此初二如文可知
T2251_.64.0142b21: 光音等天衆同分中。於彼具足意成色身根 T2251_.64.0142b22: 無缺減。支分圓滿形顯清淨。喜爲所噉。喜 T2251_.64.0142b23: 爲所食。長壽久住。有時有分。於此世界劫 T2251_.64.0142b24: 初成時。於下空中有空宮殿。歘然而起。有 T2251_.64.0142b25: 一有情。由壽盡故業盡故福盡故。先從光音 T2251_.64.0142b26: 等天衆同分沒生下梵世空宮殿中。獨一無 T2251_.64.0142b27: 二無諸待者長壽久住。時彼有情長時住已 T2251_.64.0142b28: 歘然生愛及生不樂作如是念。云何當令 T2251_.64.0142b29: 諸餘有情生我同分爲我伴侶。當彼有情 T2251_.64.0142c01: 起此心願。有餘有情亦壽盡故業盡故福盡 T2251_.64.0142c02: 故復從光音等天衆同分沒生下梵宮。與 T2251_.64.0142c03: 前有情共爲伴侶。時前生者便作是念。我 T2251_.64.0142c04: 先於此獨一無二長時久住。長時住已歘然 T2251_.64.0142c05: 生愛及生不樂作如是念。云何當令諸餘 T2251_.64.0142c06: 有情生我同分爲我伴侶。我起如是心願 T2251_.64.0142c07: 之時。是諸有情便生此處。滿我意願爲我 T2251_.64.0142c08: 伴侶是故當知此有情類是我所化。我於此 T2251_.64.0142c09: 類及餘世間是自在者。作者。化者。生者。起 T2251_.64.0142c10: 者。是眞父祖。時諸有情亦作是念。我等曾見
T2251_.64.0142c13: 如是念。云何當令諸餘有情生我同分爲 T2251_.64.0142c14: 我伴侶。於彼正起此心願時。我等便生彼 T2251_.64.0142c15: 同分内爲彼伴侶。由斯我等是彼所化。彼 T2251_.64.0142c16: 於有情及世間物是自在者。作者。化者。生
T2251_.64.0142c25: 見如是有情長壽久住。問。彼住何處曾見 T2251_.64.0142c26: 梵天。今云。彼論依經起問。故更擧經而其 T2251_.64.0142c27: 文短。今不爾。正示想一故文長。勿亂矣。 T2251_.64.0142c28: 答。中三説婆沙有五説。今第三彼初説。今第 T2251_.64.0142c29: 一二彼第二第三。破亦在彼中
T2251_.64.0143a03: 文爲三。初釋攝餘二天。二釋身一。三釋 T2251_.64.0143a04: 想異。此即初二也
T2251_.64.0143a07: 五受門第二定喜受ナレトモ今三受門故喜亦 T2251_.64.0143a08: 名樂。二廣釋。三難。四通。傳説論主表不信
T2251_.64.0143a16: 起戒禁取執爲因故。第二靜慮由二善想 T2251_.64.0143a17: 故言想異。由等至力二受交參而現前故。 T2251_.64.0143a18: 第三靜慮由無記想故言想一。純一寂靜異
T2251_.64.0143a26: 處入無邊識。識無邊處具足住。如識無邊 T2251_.64.0143a27: 處天。是名第六識住。無色有情超一切識 T2251_.64.0143a28: 無邊處入無所有。無所有處具足住。如無 T2251_.64.0143b01: 所有處天。是名第七識住
T2251_.64.0143b07: 四蘊也。識之住依主釋。故婆沙百三十七
T2251_.64.0143b13: 故立四識住。由別因故立七識住。謂已下
T2251_.64.0143b16: 迷倒最矣
T2251_.64.0143b20: 定攝次三中。有頂攝後三。第三説以愛見 T2251_.64.0143b21: 二義簡別。第四説以見修不斷三事簡。第 T2251_.64.0143b22: 五説以五部及不斷六事簡之。第六識約
T2251_.64.0143c01: 頌。次復説取婆沙第六樂住義以開遮
T2251_.64.0143c07: 第四靜慮無雲福生廣果三天通凡聖居。若 T2251_.64.0143c08: 是凡夫求入無想。若是聖者樂惠者求入淨
T2251_.64.0143c11: 修者生色究竟。無雜修者能往有頂
T2251_.64.0143c18: 標契經。又法勝雜心論等竝於修多羅品 T2251_.64.0143c19: 説七識住九有情居等。以經説故。又集異
T2251_.64.0143c22: 子宣説開示。我等今應和合結集。佛滅度後 T2251_.64.0143c23: 勿有乖諍。當令法律久住利益人天。此中
T2251_.64.0143c27: 乘義章八末云。九衆生居如經中説。何故説 T2251_.64.0143c28: 者爲破外道想計也。有諸外道。想計衆生 T2251_.64.0143c29: 以爲神我。擇善而居。佛爲破之故説斯九
T2251_.64.0144a03: 釋也者。獨坐妄談惑於後生矣
T2251_.64.0144a08: 所樂生處即總顯示。此中所有有漏五蘊四 T2251_.64.0144a09: 蘊名有情居
T2251_.64.0144a13: 正出體。下諸句明諸義門。謂唯自地者自他 T2251_.64.0144a14: 地分別。第三句明除識蘊。有漏者簡無漏 T2251_.64.0144a15: 漏無漏門。四句攝者辨寛狹。光記云。三句 T2251_.64.0144a16: 及有漏明體。四句攝明寛狹者未精也
T2251_.64.0144a19: 於彼諸色若過去若未來若現在。或生起欲 T2251_.64.0144a20: 或貪或瞋或癡。或隨一一心所隨煩惱是名 T2251_.64.0144a21: 色識住受想行識住廣説亦爾
T2251_.64.0144a26: 住。彼壞有故。彼亦非取和合識住處。雜心
T2251_.64.0144b02: 情數蘊云何名識住。答。有多種識住。謂相 T2251_.64.0144b03: 應識住。倶有識住。所依識住。所縁識住。所行 T2251_.64.0144b04: 識住。非有情數蘊是識所縁故名識住。而無
T2251_.64.0144b11: 未分別情非情。復云依著。著中攝非情數
T2251_.64.0144b19: 經文總説。今別依識食致難。識所乘御一 T2251_.64.0144b20: 句非經文。寶疏此一段科引經難。稽古
T2251_.64.0144b23: 云。寶疏意不爾。不言以經難故
T2251_.64.0144b26: 就理明。此初也。此中亦爲三。初正通前二 T2251_.64.0144b27: 難。次然色下辨今四識住相。後是故下結上 T2251_.64.0144b28: 二別。答意識食七識住約總相五蘊。故識亦 T2251_.64.0144b29: 得住名。非獨立識名住。今不爾。四蘊與識 T2251_.64.0144c01: 蘊離別。四蘊所住。識能住故言非住。正
T2251_.64.0144c04: 識所乘御。如何乃説但於諸蘊總生喜染。 T2251_.64.0144c05: 獨識不然。若言食中不立田種二分差別 T2251_.64.0144c06: 故無過者。應説因縁。何故不立。既於識 T2251_.64.0144c07: 食別生喜染。識住其中。不應總説有取諸 T2251_.64.0144c08: 識。皆如種子。識既於識可爲良田。何理獨 T2251_.64.0144c09: 遮識爲識住。故彼所説非善釋。今返破 T2251_.64.0144c10: 云。前難中所引經以總説證別。依義作文。 T2251_.64.0144c11: 故如本説致總説通釋。然汝但依引文加 T2251_.64.0144c12: 破斥。豈得當理
T2251_.64.0144c18: 有取諸識。故知亦有識住識中。此破意契經 T2251_.64.0144c19: 解釋非教意。今返破云。彼契經於四識住五 T2251_.64.0144c20: 蘊相望喩種田。故云不可種爲田。非約 T2251_.64.0144c21: 諸一切。故破不成破也
T2251_.64.0144c25: 然。今依彼説。光記引婆沙四七分別文亦
T2251_.64.0144c28: 云非識所依。又誰得言所依識不依彼。又 T2251_.64.0144c29: 欲談倶生於識無之。非謂但倶生爲識 T2251_.64.0145a01: 住。唯所取爲住。多義中一。何以倶生難所 T2251_.64.0145a02: 取。又約相應依著責不相應等。以異門難
T2251_.64.0145a05: 初後二因如此前二義。第二即今倶生義 T2251_.64.0145a06: 也。又無漏難。既以愛力言及著言遮訖。正 T2251_.64.0145a07: 理自義廣述對倶舍以應辨差別。彼但任 T2251_.64.0145a08: 自意違婆沙等也。寶疏擧不辨何矣
T2251_.64.0145a18: 界五趣亦和合起何但此四。答。此四惟令 T2251_.64.0145a19: 有情數起。亦遍攝有情數。界趣不爾。以界 T2251_.64.0145a20: 雖遍有情數而非但有情數起通非情數。 T2251_.64.0145a21: 趣雖但有情起而不遍有情數。不攝中有 T2251_.64.0145a22: 故。由此但四説名爲生。次説生義。有情現 T2251_.64.0145a23: 義起義出義是生義。第二句云有情。顯示 T2251_.64.0145a24: 如是差別
T2251_.64.0145a29: 。説文云。凡命無乳者卵生也。象形字也。
T2251_.64.0145b05: 囀。故一師譯如是也。勿謂由必非第五囀。 T2251_.64.0145b06: 蟲者説文云。從三虫凡蟲之屬皆從蟲。飛 T2251_.64.0145b07: 蛾者古今註云。飛蛾善拂燈。一名火花。一 T2251_.64.0145b08: 名慕光。今簡蠶變蛾殊加飛。蚰蜒者本 T2251_.64.0145b09: 草云。蚰蜒長寸餘死亦踡曲如環。方言云。蚰 T2251_.64.0145b10: 自關而東謂之螾。或謂之入耳。皆今
T2251_.64.0145b14: 蜒飮露。六足四翼其翅薄如蝉。盡取蚊虻
T2251_.64.0145b17: 宿中氐宿也。從生宿立名。此子云蜜利伽 T2251_.64.0145b18: 羅。此云鹿。從子亦呼爲鹿母。舊論存梵 T2251_.64.0145b19: 曰彌伽羅母。又有二名具擧。謂婆沙百二十
T2251_.64.0145c06: 稱也。言彼國王性多慈愛。縱有犯死刑者 T2251_.64.0145c07: 不忍殺之。但縛五體送於曠野山林。時人 T2251_.64.0145c08: 喜之因爲國號。博物志第八見人卵生。 T2251_.64.0145c09: 又第四九穴具足必胎生。不具是餘也。山海
T2251_.64.0145c12: 徐偃王是也。吾朝肥後八代曰舍利尼。亦是
T2251_.64.0145c21: 鴿鬘 舊論存梵云迦富多摩梨夫人 T2251_.64.0145c22: 菴羅衞等 於奈女經具説因縁也。正言 T2251_.64.0145c23: 菴沒羅或菴羅婆利。肇云此云奈也。維摩略 T2251_.64.0145c24: 疏云。又翻云難分別樹。其果似桃非桃。似
T2251_.64.0145c27: 小棗果如胡桃。其味酸而且甜堪入藥分。
T2251_.64.0146a01: 名呵梨勒。外名阿摩勒果。阿摩勒果此子熟 T2251_.64.0146a02: 時其味最美。不辛不苦如細蜂蜜。果形大
T2251_.64.0146a07: 妙也。舊云金翅鳥非正所目也 T2251_.64.0146a08: 翻梵語集及全眞梵語集竝伽樓羅翻金翅。
T2251_.64.0146a11: 後吐食之。其龍猶活出悲苦聲也。或云大 T2251_.64.0146a12: 嗉頂鳥。謂此鳥常貯龍於嗉中。其頂益麁也。
T2251_.64.0146a19: 百三十六萬里。頚有如意寶珠。以龍爲食。
T2251_.64.0146a29: 中有四。一問二答。三難四現受下通。此通中 T2251_.64.0146b01: 爲三。初正通。二擧異説破。三因論生論。初 T2251_.64.0146b02: 正通中初二句總標渉下四由。謂爲下別示
T2251_.64.0146b05: 彼第十此第四。今此有餘師彼第十一説。光。 T2251_.64.0146b06: 寶分科竝非也。光記混邪正以分現當故。 T2251_.64.0146b07: 寶疏分爲前三後一。第四豈不利益。初標句 T2251_.64.0146b08: 何不通第四
T2251_.64.0146b11: 無遺形。然麟記云。無外種者死後不留 T2251_.64.0146b12: 大種身也。以離識根故名爲外。今謂混 T2251_.64.0146b13: 宗因亂因果。此無外種爲因以成無遺形。 T2251_.64.0146b14: 何外種直爲死後大種
T2251_.64.0146b17: 五種名。意識。求生。食香。中有及起。論第十
T2251_.64.0146b24: 及言。顯二義別。光記未足也
T2251_.64.0146c02: 禮如來者。是大衆部經不勞會釋。述記七
T2251_.64.0146c10: 同。一門説四。乃至中有相隱定其有無。經
T2251_.64.0146c19: 兩句奪破像實有以顯彼喩過。是論主正 T2251_.64.0146c20: 依經部義也。第四第六兩句與許像實以
T2251_.64.0146c23: 後二句示教證中。攝長行五品契經。謂有 T2251_.64.0146c24: 者七有經。及言含掌馬族經。能兼義故。説經
T2251_.64.0146c28: 云聖説亦其意也。然如圓暉有言唯爲 T2251_.64.0147a01: 用字。於及未知有掌馬經。妄謂爲頌外。故 T2251_.64.0147a02: 釋中不擧七有經及掌馬二經者謬之甚矣。 T2251_.64.0147a03: 惠心正文云。不擧七有經違論及光記者。 T2251_.64.0147a04: 半似是半非也。何不正掌馬經
T2251_.64.0147a07: 相續名處
T2251_.64.0147a10: 準而亦有間隔續生若依因明示不定失。 T2251_.64.0147a11: 是亦言是相返亦也。然光記不定作法樂意 T2251_.64.0147a12: 爲先違教理。教者違入正理論。謂彼共與 T2251_.64.0147a13: 異分異全竝不樂爲爲先故。理者是此顯過
T2251_.64.0147a18: 於中生。以相違故。麟云。如將境置屋簷 T2251_.64.0147a19: 下。即有外之光像現於鏡面 屋下即影也。 T2251_.64.0147a20: 慧暉云。影中鏡。鏡中光。色既與影同處生。 T2251_.64.0147a21: 故光像色有假也
T2251_.64.0147a24: 井中水遠是鏡面與月像非鏡中人面鏡中 T2251_.64.0147a25: 月像。故舊論曰。復次共一處二無者。何者 T2251_.64.0147a26: 爲二。謂鏡面及月圓。於別處見鏡面。於別 T2251_.64.0147a27: 處見鏡中月圓。如井中水。若此月影於中 T2251_.64.0147a28: 生不應見在別處。既言鏡面及月圓。又但 T2251_.64.0147a29: 破鏡中月影不破面。及不云鏡中面。光。 T2251_.64.0147b01: 寶竝得論意。然圓暉解論鏡面月像。鏡 T2251_.64.0147b02: 與像二字各貫中間面月。爲鏡中人面像鏡 T2251_.64.0147b03: 中月像者。謬大也。彼云解云。於一鏡處有 T2251_.64.0147b04: 面月二像。看面像則近。觀月像則遠。二像 T2251_.64.0147b05: 若實豈容一處近遠別見也。是竝欲破二
T2251_.64.0147b08: 與月
T2251_.64.0147b11: 諸法功能差別難可思議
T2251_.64.0147b23: 精血何非情。謂身外出故名非情。舊論云。外 T2251_.64.0147b24: 色無意赤白爲勝因。正理云。若精衆等如 T2251_.64.0147b25: 像所依現亦不爾。非有情故。又於定等歘 T2251_.64.0147b26: 爾化生。於中執何如像依處。依正理有二 T2251_.64.0147b27: 破。初情非情別故精血非例也。又於化生 T2251_.64.0147b28: 全無可言勝依。而光記許精血等。以化生 T2251_.64.0147b29: 奪會也。今云。光記踈于不可説言
T2251_.64.0147c06: 合。母身調適無病是時。及健達縛正現在前。 T2251_.64.0147c07: 彼釋云。母起貪身心悦豫名身調適。言是 T2251_.64.0147c08: 時者。諸母色有諸惡事。月月恒有血水流 T2251_.64.0147c09: 出。此若過多由稀濕故不成胎。此若太少 T2251_.64.0147c10: 由乾稠。故亦不成胎。若此血水不少不多
T2251_.64.0147c14: 般涅槃。無行般涅槃。有行般涅槃。上流阿
T2251_.64.0147c23: 上流阿迦膩吒般涅槃。今按不必爾。集
T2251_.64.0148a01: 號分別論者。對應理論者故
T2251_.64.0148a09: 燒纔燃便滅。第二喩曰。如鐵銅燃倶熾 T2251_.64.0148a10: 以鎚打之迸火飛空上已即滅。已下五人竝 T2251_.64.0148a11: 皆此喩有差別。第三飛空從上來還未至地 T2251_.64.0148a12: 滅。第四墮地而滅。第五墮少薪草上。若煙 T2251_.64.0148a13: 若燃便滅。第六角墮多薪草上。若烟若燃燃盡 T2251_.64.0148a14: 已滅。第七墮多薪上燃盡便燒村邑曠野 T2251_.64.0148a15: 已滅。彼音釋芳無切。麥之屑皮也。正證理 T2251_.64.0148a16: 在絶言。何以故。謂頌已言七故。次前云中 T2251_.64.0148a17: 有若無何名中般故。是亦有般説故。兼遮 T2251_.64.0148a18: 異執若不述何須知。故次別言非彼所執
T2251_.64.0148a26: 古文作跰。同班孟切。迸謂散走也。此三喩 T2251_.64.0148a27: 舊論鐵火星纔出即滅。次鐵火星出遠方滅。 T2251_.64.0148a28: 後鐵火星出去最遠未至地滅。如是約一
T2251_.64.0148b02: 小迸熱鐵。三如迸燒鐵丸。此即契經所説
T2251_.64.0148b09: 入滅名中般。第四云。或生色界。壽量未盡。 T2251_.64.0148b10: 而入滅名中般 今論會意彼以令通七 T2251_.64.0148b11: 善士。前中天義不爾。故前擧破。此二義 T2251_.64.0148b12: 意於七善士應通擧此。若通五不還經何 T2251_.64.0148b13: 於此出之。又於由此上無或言。顯總別二
T2251_.64.0148b25: 天與法會不同爲正也。舊論曰。第三人入 T2251_.64.0148b26: 誦法藏堂已般涅槃
T2251_.64.0148c02: 光記但云義便非也。此中兩説即逆次前二 T2251_.64.0148c03: 説減多壽者。寶疏如今。光記牒及舊論作滅 T2251_.64.0148c04: 爲正。以此非壽量中間滅盡色界壽量涅 T2251_.64.0148c05: 槃故。減少義非論限也
T2251_.64.0148c08: 別。而彼兩説唯時別非處別。同色界故。光。 T2251_.64.0148c09: 寶行爲行至義爲是。舊論云。行處所無勝 T2251_.64.0148c10: 負差別故
T2251_.64.0148c14: 亦應説有七善士趣。便違契經。以契經説
T2251_.64.0148c19: 義。光二釋初釋四凡六聖。後釋二凡八聖。圓 T2251_.64.0148c20: 暉取後釋。於二中後似是免穿説故。而寶 T2251_.64.0148c21: 解猶勝。順解脱分已上爲賢故。經云賢聖 T2251_.64.0148c22: 故
T2251_.64.0148c25: 涅槃等
T2251_.64.0149a02: 所求生處果立名。顯此義言生方便。故中
T2251_.64.0149a07: 閻王際。婆羅門欲生二間無住處。汝都無資
T2251_.64.0149a12: 糧。再生二生言異義同。泰疏曰。眞諦云。 T2251_.64.0149a13: 一從出胎至三歳名婆羅。婆羅此爲嬰孩。 T2251_.64.0149a14: 從四歳至十五歳名摩羅。摩羅此云 T2251_.64.0149a15: 童子。從十六至四十名誘婆。誘婆翻爲少 T2251_.64.0149a16: 壯。從四十一已去至百歳名體婆羅。體婆 T2251_.64.0149a17: 羅翻老。從最後一刹那將死之時已去。 T2251_.64.0149a18: 中陰最後死一刹那名爲摩羅那。摩羅那翻 T2251_.64.0149a19: 爲死。尊實鈔云。十六至三十爲少壯。三十 T2251_.64.0149a20: 一至四十爲盛年。光。寶立五位以釋。 T2251_.64.0149a21: 按談如是位必可一定。準舊論度四位。 T2251_.64.0149a22: 光。寶爲得。神泰解不當論意。第三少壯
T2251_.64.0149a25: 盛年成就漸衰朽邁極老。是不順已度四位 T2251_.64.0149a26: 義也。焔魔事。具辨如二十論疏權衡鈔
T2251_.64.0149b06: T2251_.64.0149b07: T2251_.64.0149b08: T2251_.64.0149b09: 豐山寓學上陽沙門 T2251_.64.0149b10: 釋林常快道 記
T2251_.64.0149b13: 第二爲二問。若依正理。顯宗者第一似是。
T2251_.64.0149b16: 可生疑。諸趣中有與當所趣形爲同別。爲
T2251_.64.0149b22: 由一業引此 當先有相状 T2251_.64.0149b23: 釋曰。此業能引生諸道。此業能引顯中有 T2251_.64.0149b24: 爲至此道是故此道必所應往。於此道中 T2251_.64.0149b25: 是應來先有相。此即中陰相。今論長行亦復 T2251_.64.0149b26: 如是。故論主意必是兩問。然有人依正理 T2251_.64.0149b27: 以爲一問混雜之甚。彼論長行大異此。學 T2251_.64.0149b28: 者可知。然光第二釋兩問上。應加與當所 T2251_.64.0149b29: 趣爲同爲異之言了第二問意。此論如何 T2251_.64.0149c01: 言必含爲同爲異之意故
T2251_.64.0149c07: 即十六増也。如不可見者。總中有肉眼等 T2251_.64.0149c08: 不及 而光記云母眠。不見。未可也
T2251_.64.0149c11: 母胎時作白象形。述曰。此中部中説都無 T2251_.64.0149c12: 中有。其白象形是何物。故今意顯白象形 T2251_.64.0149c13: 是入胎之相非中有身。非謂菩薩聖人中有 T2251_.64.0149c14: 翻作傍生。以象調順性無傷慕有大勢力 T2251_.64.0149c15: 如善住龍。故現此儀。意表菩薩性善柔和 T2251_.64.0149c16: 有大勢力。師子王等雖有威力然多傷殺。 T2251_.64.0149c17: 故聖不現師子之形。論曰。一切菩薩出母 T2251_.64.0149c18: 胎時。皆從右脇生述曰。頂生以人中勝福 T2251_.64.0149c19: 從人首生。餘類下業所招從下門出。菩薩 T2251_.64.0149c20: 位超物表道出塵外。情無偏執恒履中道。 T2251_.64.0149c21: 爲表於此從脇而生。處胎之母無含孕之 T2251_.64.0149c22: 憂。出脇又無剖腹之痛。從脇而生理越恒 T2251_.64.0149c23: 品。問。脇有左右何不從左。答。諸方所重 T2251_.64.0149c24: 左右不定。此方貴左。西土重右。是吉祥故 T2251_.64.0149c25: 從右出。彼雖大衆。一説等本宗同義文而 T2251_.64.0149c26: 今準以可知
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