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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 [行番号:有/無] [返り点:無/有] [CITE]
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 T2251_.64.0052a01: 持取像即是縁執彼。何可分之。終南家之 T2251_.64.0052a02: 業疏中卷。約心心所初念與相續非也。清
T2251_.64.0052a07: 等者非也。思可簡也 T2251_.64.0052a08: 問。光三解如何。答。初廣辨境界所縁二相。
T2251_.64.0052a11: 未脱礙爲礙也。如次論説。唯於餘不轉。 T2251_.64.0052a12: 唯於自境轉。是拘礙義。而云礙取境縁境
T2251_.64.0052a16: 眼等六識心所於自所縁。自者隨應各自。自
T2251_.64.0052a19: 光師取彼同分眼及未來等。甚違論意也 T2251_.64.0052a20: 越彼下答有二。初守自義。謂唯於自所領 T2251_.64.0052a21: 轉。唯於自所縁執縁。不能逮他法故。是 T2251_.64.0052a22: 所拘礙。前自境界及所縁云彼。次此者約境 T2251_.64.0052a23: 界六根六識及心所。若依所縁唯心心所。 T2251_.64.0052a24: 後和會義者。相順不違言和會。謂眼於色 T2251_.64.0052a25: 有功能。色於眼不違。故施設論説。眼定對 T2251_.64.0052a26: 色。色定對眼 乃至廣説。若所縁眼識於色 T2251_.64.0052a27: 有能縁慮。色於眼識爲所慮。如是爲和 T2251_.64.0052a28: 會。二義別何。初唯約能。故云於自等。後能 T2251_.64.0052a29: 所合。是二解異。譬如戀色不顧他心。唯自 T2251_.64.0052b01: 愛彼於他不轉。或男女和會不移餘事
T2251_.64.0052b07: 答云。故名順後。亦名稱後句答。又寶疏次
T2251_.64.0052b10: 句答。若先將等無間縁性。間所依性。即是
T2251_.64.0052b13: 句皎然。然有人。此論且略所縁有對亦境 T2251_.64.0052b14: 界有對耶。順答影故順彼後邊答云順後 T2251_.64.0052b15: 句答。麟記約一問中前後。違大小乘論。下論
T2251_.64.0052b18: 是意識所依性者定是意識等無間。有是意 T2251_.64.0052b19: 識等無間非與意識爲所依性。謂無間滅
T2251_.64.0052b22: 相問。依止前法以答所問。如有問云。若智 T2251_.64.0052b23: 亦所知。設所知亦智耶。此應作順前句答。 T2251_.64.0052b24: 諸智亦所知。有所知非智。謂餘法。順後句 T2251_.64.0052b25: 者。謂即二法展轉相問。依止後法以答所 T2251_.64.0052b26: 問如有人問言。若所取亦能取耶。設能取亦 T2251_.64.0052b27: 所取耶。此應作順後句答。諸能取亦所取。 T2251_.64.0052b28: 有所取非能取。謂色等五境及法處除相 T2251_.64.0052b29: 應。準此等文。今論略所順後句者。嗚呼悲 T2251_.64.0052c01: 哉未曉以寛問狹之旨。所纒文相誤毀 T2251_.64.0052c02: 正義讃邪義。今須破斥。婆沙等中。既言以 T2251_.64.0052c03: 寛問狹爲順後句。今若別作所順句言所 T2251_.64.0052c04: 縁亦境界。即以狹問寛。定可前句。何可順 T2251_.64.0052c05: 後句。亦復不一問何得云以寛問狹。又演 T2251_.64.0052c06: 祕等中致兩問。竝是問寛狹之法。何以相 T2251_.64.0052c07: 對二問。可得言以寛問狹。亦復彼中標二 T2251_.64.0052c08: 法云依止後法。非所取爲前法能取爲後 T2251_.64.0052c09: 法耶。又若兩問前後者。不可言以寛問狹 T2251_.64.0052c10: 等。以不依法寛狹唯約兩問前後故。又 T2251_.64.0052c11: 初問前法擧狹後法擧寛。後問返之。而順 T2251_.64.0052c12: 後問爲順後句答。例何在。故知雖問示兩 T2251_.64.0052c13: 門。至論順前順後。唯據初問中二法前後。 T2251_.64.0052c14: 以決定。謂初問云境界亦所縁以寛問狹。 T2251_.64.0052c15: 故知應順後句答。若初問言所縁亦境界 T2251_.64.0052c16: 以狹問寛。故知應順前句答。如是但於初 T2251_.64.0052c17: 問前後。而其答説義已極成。必不關後問 T2251_.64.0052c18: 也。然正答時。順前句答。順後句答名目。亦必 T2251_.64.0052c19: 依兩問之前後。其辭同彼。故云順前云順 T2251_.64.0052c20: 後。如是其義決定既在初問。故或略後問。 T2251_.64.0052c21: 其語反出理在絶言。是故今略。或具示兩問 T2251_.64.0052c22: 竝無相違。然對法論依前法答所問者。 T2251_.64.0052c23: 即説其義決定。故云依止前法。云依止後 T2251_.64.0052c24: 法。由是其義決定。及答説名言。所對有別。 T2251_.64.0052c25: 偏執者非也
T2251_.64.0053a02: 羅多。此云童首。造五百論。經部種族以此 T2251_.64.0053a03: 所説爲宗。當時猶未有經部。經部四百年
T2251_.64.0053a24: 事若遇異縁可起。心不起爲障礙有對。是 T2251_.64.0053a25: 亦有理。有部不敢諍。故簡別云此是所許。 T2251_.64.0053a26: 若如光寶何彼論不破耶。二若朋經部。何 T2251_.64.0053a27: 故不言毘婆沙師傳説如是此中大徳等。三 T2251_.64.0053a28: 若違有部。正理論師何不破立。謂雖是非
T2251_.64.0053b19: 問答。初中有四。一難。二通。三重難。四分別 T2251_.64.0053b20: 答。此第四有兩説。初約別用有無。後師約
T2251_.64.0053b24: 性者在色界。彼無摶食性。以身微妙故。香 T2251_.64.0053b25: 味一向摶食性。是故彼無。境界無故。彼識亦 T2251_.64.0053b26: 無
T2251_.64.0053b29: 用。有成餘用。所謂成身。若不爾者。大種 T2251_.64.0053c01: 應無。則諸所造亦應非有。便同無色。何名 T2251_.64.0053c02: 色界。又於彼觸有成外用。謂成宮殿及衣 T2251_.64.0053c03: 服等。雖離食欲觸有別用。香味不然。故彼 T2251_.64.0053c04: 非有。正理全同。彼皆約四大觸。今論亦云 T2251_.64.0053c05: 持。是四大能持義也。等等宮殿等
T2251_.64.0053c08: 多。此有餘意。欲界修色界定已有三。因位 T2251_.64.0053c09: 既爾。故生色界此三猶隨逐。以因果相順 T2251_.64.0053c10: 立義。住此者欲界。依彼色界。舊論云。依止 T2251_.64.0053c11: 定及三摩跋提。或見色聞聲與輕安相應 T2251_.64.0053c12: 有觸勝類。能益彼身等。今又靜慮與等至
T2251_.64.0053c24: 初似因明。則他比量。不爾犯違教故。次通 T2251_.64.0053c25: 釋似顯他隨一不成。然此但依性相勿約
T2251_.64.0053c28: 具諸根故。諸根展轉相持故。婆沙第九十
T2251_.64.0054a02: 因段食有此根故。因無慚愧有此根故。 T2251_.64.0054a03: 又女男根彼無用故。問。若爾鼻舌彼亦應 T2251_.64.0054a04: 無。彼無嗅香甞味事故。答。鼻舌二根於彼
T2251_.64.0054a10: 鼻舌二根。寶爲所依色觸非也
T2251_.64.0054a15: 而致二根徴。寶師分科爲是。舊論云非無 T2251_.64.0054a16: 因可生。此諸根從何因生故。正理闕初二 T2251_.64.0054a17: 句故。普光二句屬上爲通妨。大不順文 T2251_.64.0054a18: 勢疎義旨。若不爾。何正理闕如
T2251_.64.0054a21: 然。二或應下男根例難。初正難。若謂下破救
T2251_.64.0054a24: 陋。三又諸下牒前質義難 T2251_.64.0054a25: 若爾便違下 十前師顯違教。中含三十九
T2251_.64.0054a28: 生晃昱天。彼於其中妙色意生。一切支節
T2251_.64.0054b02: 等五根。此具根言依顯者説。女男根不顯。 T2251_.64.0054b03: 無亦名具根。又容有者彼皆成就。故説具 T2251_.64.0054b04: 根。非一切有。勿憂苦等彼亦有故
T2251_.64.0054b09: 定爲簡異餘界。猶如中辨論。舊云此中定 T2251_.64.0054b10: 有空。新云此中唯有空。三光寶牒釋長行 T2251_.64.0054b11: 不加別釋所以唯字。然本頌及正理。顯宗 T2251_.64.0054b12: 如今作有。竝皆寫誤矣。所以知者。正理長 T2251_.64.0054b13: 行顯頌唯字意云。五識唯於尋伺所隨地
T2251_.64.0054b22: 云有不二不盡。勒那云定不二不盡。是一梵 T2251_.64.0054b23: 通有與定故。今亦可爾妄勿改矣。今謂符 T2251_.64.0054b24: 會之甚。若依正理。今論何不言兼顯定義
T2251_.64.0054c04: 下五識恒相應之所以。四顯義下釋唯義簡
T2251_.64.0054c08: 以致彈詰。又五與意相望。五麁意細。爲簡 T2251_.64.0054c09: 意外門轉云行相麁。外門言簡意内門。行 T2251_.64.0054c10: 相麁之外門故 然普光分爲二因。作倶舍 T2251_.64.0054c11: 救。猶墮在正理恒不恒混亂迷坑云云。全 T2251_.64.0054c12: 非論意。寶疏妄設異解。唯行相麁爲因。外
T2251_.64.0054c15: 外門轉。轉言何不視之 T2251_.64.0054c16: 無第二尋故 正理破之。光寶救最爲盡理」
T2251_.64.0054c19: 又達三准知故。謂尋是無尋唯伺。准知伺無
T2251_.64.0054c26: 主意。尋唯一故是少分。何説之乎。又不云 T2251_.64.0054c27: 三應云四最易。由是少分因不成定證 T2251_.64.0054c28: 也。若言此無伺唯尋名唯一種。異餘有數 T2251_.64.0054c29: 多故云少分。亦不爾。名皆是一種。故於名 T2251_.64.0055a01: 論多少。亦何云法少不云多少
T2251_.64.0055a04: 朋經部。故云傳説。顯不信承有部自性分
T2251_.64.0055a07: 其意顯然故。然有人。但顯婆沙禀承。非表 T2251_.64.0055a08: 不信者。若爾諸長行悉應言傳説。又違語
T2251_.64.0055a22: 有所縁故。如人有子。所縁所行及與境界 T2251_.64.0055a23: 名義差別。此同體異名。今云。三種有對何。謂
T2251_.64.0055a26: 餘縁名。如手縁杖。此等世俗言説。今擧一 T2251_.64.0055a27: 也。此中縁者縁慮義。同所縁有對。而光記
T2251_.64.0055b01: 相應法縁一切法。彼子註曰。謂以一切法 T2251_.64.0055b02: 爲境耳非攀縁義。上眼身識亦同此。不相 T2251_.64.0055b03: 應法者。正理。顯宗亦爾。然此不局十四不
T2251_.64.0055b07: 故。不能取境故名無所縁。義不言成立。正 T2251_.64.0055b08: 理。顯宗全同此論。若准成餘十界。應頌不 T2251_.64.0055b09: 説。如初有見有對。若依舊論頌七識有縁 T2251_.64.0055b10: 縁法界中有半。無餘無言。長行云。法界一 T2251_.64.0055b11: 分與心不相應法應知無縁縁。彼頌不説故
T2251_.64.0055b17: 一邊故。此中異説。毘婆沙師。五識直縁極 T2251_.64.0055b18: 微。故縁實法。經部五識不縁實法。縁和合
T2251_.64.0055b21: 不縁假。彼識上無和合相故。於此衆賢論
T2251_.64.0055b26: 婆多之稱起於此。故觀所縁。成唯識。二十論 T2251_.64.0055b27: 等。各別破正理和集。正理等者。轉計毘婆 T2251_.64.0055b28: 沙義。其岐非一。是所以以正理論等強不 T2251_.64.0055b29: 可解婆沙等論。如前自性受縁境受等。下 T2251_.64.0055c01: 功能作用等
T2251_.64.0055c04: 全但云八界。故長行云及法界全。言及者。
T2251_.64.0055c11: 故云及聲。或云。小乘皆聲無執爲正。衆賢 T2251_.64.0055c12: 釋非今意。今及言非如唯義相違。亦體相 T2251_.64.0055c13: 違。謂前八心法。聲色法。暭按。色心相違 T2251_.64.0055c14: 不爾。八之中法界全豈局心。又正理説總 T2251_.64.0055c15: 集義相違理在絶言。故云前所説七有所縁 T2251_.64.0055c16: 等。顯異門義非必無之。何。品類足十七
T2251_.64.0055c20: 有執受。如服中音等。心心所法執持等義有 T2251_.64.0055c21: 之故。依之兼顯其義。正理師深得論旨亦
T2251_.64.0056a07: 依處。故五根名有執受也。舊論云。心及心 T2251_.64.0056a08: 法攝彼爲自依止。問。前立聲八種。今何唯 T2251_.64.0056a09: 無執受。答。前約所依大種因。今直論聲。全 T2251_.64.0056a10: 非相違。問。有執受名義猶未曉如何。答。執 T2251_.64.0056a11: 持攝受是心法。五根彼所依故名有執受。能
T2251_.64.0056a14: 界不受。聲心法界非於中心心數法止住
T2251_.64.0056a19: 説。即諸下同後説。即言顯二義終歸一致」
T2251_.64.0056a24: 等。其大旨同此覺天。皞按。雖人異其所立
T2251_.64.0056b16: 依第三出世盡理。故此論意。眼之肉團故 T2251_.64.0056b17: 云不離眼根肉團。於其肉團中有堅等故。 T2251_.64.0056b18: 是能所依各別不妨別體義。於中言簡外四
T2251_.64.0056b21: 聲委釋。故彼轉聲義。亦不違此論。故舊論 T2251_.64.0056b22: 曰。但説肉丸與眼根不相離。不説眼根。 T2251_.64.0056b23: 而約性相寄轉文爲異耳。彼曰。彼言非理 T2251_.64.0056b24: 不了契經深意故。前所引經順世名想。故 T2251_.64.0056b25: 作是説。謂諸世間。眼肉團中起眼名想。此
T2251_.64.0056c10: 肉團字。後留意于於中兩言。此後解釋古 T2251_.64.0056c11: 今爲難。所以不辨 T2251_.64.0056c12: 不知實眼根。於肉團扶根立眼名想故。佛 T2251_.64.0056c13: 順彼總不分辨能所造説之。謂此眼名想 T2251_.64.0056c14: 依大種。起故。眼肉團言顯扶根正根。又顯 T2251_.64.0056c15: 此二所依大種。總説能造所造。以順世故。 T2251_.64.0056c16: 若言非順世。肉團言徒然。後義意兩重所
T2251_.64.0056c19: 所依大種。肉團所依大種兩種也。初於中兩 T2251_.64.0056c20: 重配二第七。肉團親依眼等起故爲因第 T2251_.64.0056c21: 七。大種但依肉團止住。非依彼起。故爲依 T2251_.64.0056c22: 第七。二種第七云由此。總攝者。二第七於中 T2251_.64.0056c23: 是能攝。眼與肉團兩種大種云一切。因眼 T2251_.64.0056c24: 所起者。肉團爲所起。不離等二句擧所起肉 T2251_.64.0056c25: 團能造。是因等二句示彼能造之所造體。已 T2251_.64.0056c26: 叙上於言旨起。其中下示中言意。其者即指 T2251_.64.0056c27: 因於眼所起肉團云其。能有肉團所有堅 T2251_.64.0056c28: 等也。此則下示大種爲所造眼等成五因。 T2251_.64.0056c29: 何故寄眼肉團中説大種者。此則爲顯示 T2251_.64.0057a01: 大種是與眼等之生因。依因。立因。事因等
T2251_.64.0057a04: 正理初釋解此論。寶師直依婆沙第三師 T2251_.64.0057a05: 釋論。可謂眼目高矣
T2251_.64.0057a10: 胎經二卷出乎雜事。義淨鈔出。既類別生。
T2251_.64.0057a15: 事。故知眼等色等造色非異大種。若所造色 T2251_.64.0057a16: 異諸大種。有何意趣此經不説。通云。此經 T2251_.64.0057a17: 唯説六界不言餘者。有別意趣故。謂續生 T2251_.64.0057a18: 時眼等無故。雖於此位亦有身根。而猶未 T2251_.64.0057a19: 能覺冷等觸。若法有體未起作用。不應 T2251_.64.0057a20: 立在有用品中。又唯六界是諸有情有用本 T2251_.64.0057a21: 事。從續生心至命終心常有用故。二爲顯 T2251_.64.0057a22: 下通釋。此亦有三。初立義。六界於受生有 T2251_.64.0057a23: 情施強勝作用。根本法故云本事。二彼下 T2251_.64.0057a24: 引餘文成義。謂雖前説六界。復説眼等六 T2251_.64.0057a25: 觸處。是能造四大外有所造六根也。故彼經 T2251_.64.0057a26: 能造外説所造色也。寶疏釋義雖是而六觸
T2251_.64.0057a29: 觸。但約心所解論文非也。何者。覺天引六 T2251_.64.0057b01: 界經。證唯能造無所造。故引六觸處文成 T2251_.64.0057b02: 有所造。若約心所何不引説心所文。煩 T2251_.64.0057b03: 引六根文而取能依邊。彼若説六界故定 T2251_.64.0057b04: 無所造色。若爾説六界中有識界。故於諸 T2251_.64.0057b05: 有情心所應非有。又諸下如是返難。故舊
T2251_.64.0057b08: 即是心是義不爾。又諸下返難有二。先總 T2251_.64.0057b09: 遮彼通前經。亦不下別破彼所立宗救。婆
T2251_.64.0057b12: 即是心之差別。彼何故作是説。依契經故。
T2251_.64.0057b20: 云謂。答。應言能斫及所斫謂唯外四界。
T2251_.64.0057b27: 問。婆沙二十更有能所量及能洗所洗門。何 T2251_.64.0057b28: 不説耶。答。非可擧盡。擧一二爲思慮基」
T2251_.64.0057c02: 起。簡根中有三因。初非可他分之。次非 T2251_.64.0057c03: 自體成二法。後離散離身時。雖似分義而 T2251_.64.0057c04: 無根體故
T2251_.64.0057c12: 但爲因名。故特加因言異熟因。是第五囀 T2251_.64.0057c13: 依主也。舊論名果報因。光記於異熟致多 T2251_.64.0057c14: 釋。義理亂漫如寶破也。論下三釋。具釋異 T2251_.64.0057c15: 熟二字故。第二説變異爲異。熟通能所。 T2251_.64.0057c16: 若能熟者是因功力。能熟功是因故。若所熟 T2251_.64.0057c17: 者所感果。今簡第三所熟云能熟。異熟二 T2251_.64.0057c18: 字竝屬因持業釋。因若不變異。不能成熟。 T2251_.64.0057c19: 如花落果成。生言是果。亦從聲依主若依基
T2251_.64.0057c22: 三説異類爲異。故云別類。與因善惡異類 T2251_.64.0057c23: 無記果故。顯熟屬果云所熟。異熟二字竝 T2251_.64.0057c24: 果名。生亦如是。兩重持業可知。生是名果 T2251_.64.0057c25: 理在絶言。故略不説。彼言宋本作或。寶疏 T2251_.64.0057c26: 所擧。神泰釋亦爾也。第四説異第三釋直異 T2251_.64.0057c27: 熟直爲果名。謂異熟從本果約全有財假 T2251_.64.0057c28: 爲因名。名異熟因。如於下返例。引證亦 T2251_.64.0057c29: 爾。生言果決定。故不別釋。如次前釋。若加
T2251_.64.0058a08: 意法。有六觸處是先所爲是所造。我説即是 T2251_.64.0058a09: 故業。然誤之。且如普光者。以如於下云 T2251_.64.0058a10: 派擧得名。神泰。相從假立分三四等。竝陋 T2251_.64.0058a11: 之最矣。正理。顯宗同有四釋。竝同此論。此 T2251_.64.0058a12: 第三爲首列異耳。彼云。離因而熟者。離是離
T2251_.64.0058a15: 爲別。釋義亂漫不足評 問。何故迴第三 T2251_.64.0058a16: 置首。答。彼有志也。志者對法諸論依異類
T2251_.64.0058a19: 色等異熟果名異熟。此無記果從善不善異
T2251_.64.0058a22: 熟義。謂善不善因以無記爲果。是熟義如
T2251_.64.0058a25: 問。若爾此論何爲第三。答。今依義次第。謂 T2251_.64.0058a26: 總別。別中先因後果。果中。初自果。後約有 T2251_.64.0058a27: 財。而論主不懷取捨。何責次列。有人破諸 T2251_.64.0058a28: 師爲四解。其意。此論文三節但二或言故。 T2251_.64.0058a29: 於第二有業果二。如次依主持業。舊論亦 T2251_.64.0058b01: 但復次有二。而無約果文。正理。顯宗亦 T2251_.64.0058b02: 闕約果。更加離因義。今云。是執文失義。 T2251_.64.0058b03: 舊論已闕文何成證。未知正理。顯宗全同 T2251_.64.0058b04: 之。所謂盲目乎。雖無或言義別爲四節 T2251_.64.0058b05: 無失。又如次依主持業者何謂。二三倶異即 T2251_.64.0058b06: 熟持業。若言約三字。何云業果。業果別約 T2251_.64.0058b07: 異熟兩言故
T2251_.64.0058b10: 初中。光記。資助爲別事未詳。寶疏爲勝。 T2251_.64.0058b11: 簡飮食爲損害。故舊論云。飮食將養。寢臥。 T2251_.64.0058b12: 三摩提等勝縁所資益名増上生。有説者。
T2251_.64.0058b21: 故正理。顯宗竝云。既説聲界無異熟生。義
T2251_.64.0058b26: 間。正理亦擧有間隨欲二。今擧初餘隨應 T2251_.64.0058b27: 可取。異説中。初説云諸大云縁撃。此意 T2251_.64.0058b28: 從業生色聲香味等諸大。所生大種非一故 T2251_.64.0058b29: 云諸。其中聲大種有縁撃發聲。無縁不能
T2251_.64.0058c03: 爲助縁。光師非也。寶亦撃發縁非造義者 T2251_.64.0058c04: 非也。後説。業與異熟。長養。等流。及聲五番 T2251_.64.0058c05: 展轉。故於所生局云異熟大種等。若爾下 T2251_.64.0058c06: 論主破上兩説。文相正破初師兼通後師。 T2251_.64.0058c07: 唯云大種不云諸故。不云某大故。後師 T2251_.64.0058c08: 從業所生大種生聲故。爲顯破通後師。於
T2251_.64.0058c11: 縁。謂正能造大種是等流長養。彼業因唯是 T2251_.64.0058c12: 助生縁故無妨。或論意順施設論文許異
T2251_.64.0058c15: 光記令初説第四五轉。及與正理二十對 T2251_.64.0058c16: 挍。又唯破初説不破後者。竝皆違文義。全 T2251_.64.0058c17: 不可依。寶師破兩説者爲得。而異熟長養 T2251_.64.0058c18: 等流三竝撃發聲者非也。若爾何可説受 T2251_.64.0058c19: 如聲違正理。又和會正理二十與婆沙。 T2251_.64.0058c20: 約有對無對最盡理矣。正理論欲取第 T2251_.64.0058c21: 三轉而救難。故不云有説直示義。而身受 T2251_.64.0058c22: 難迴初則致救。彼欲破後説故。特標有餘 T2251_.64.0058c23: 師乃致別難。若如此論同致身受難。應 T2251_.64.0058c24: 如前師通釋故。故別設破。此論欲竝破
T2251_.64.0058c27: 彼義可通。如隨欲生第三有説。自存意故先 T2251_.64.0058c28: 説之。二不可言有説。三應能破之後。光記 T2251_.64.0058c29: 令初説有四五轉非也。似同後説故。後解 T2251_.64.0059a01: 爲勝也。問答聲大種大有二解。初獨住義。
T2251_.64.0059a04: 也。三問答違文中有二釋。初各別義。後不 T2251_.64.0059a05: 相違義竝非也。不許獨住義中。立義爲是。 T2251_.64.0059a06: 後問答有二。初與正理對明兩釋竝非也。 T2251_.64.0059a07: 正理如寶疏云約無對無表。今有對色故。 T2251_.64.0059a08: 次問答聲能造中。問有三關。第三關異熟 T2251_.64.0059a09: 大爲助生縁爲初師意。而答文順彼。論縁 T2251_.64.0059a10: 言爲要通釋。全非論意也。初説云從。能破 T2251_.64.0059a11: 云從生。舊論云從霜佉四大生聲故。述 T2251_.64.0059a12: 後説意中。同正理令有第四轉非也。綴文 T2251_.64.0059a13: 各別故。後釋爲各別爲是。釋能破中。論主 T2251_.64.0059a14: 存後師。破初師者非也。竝破兩説故。次 T2251_.64.0059a15: 擧正理作救中初可也。次破第三傳救者 T2251_.64.0059a16: 不允。如寶疏辨。發造異故。寶疏破光破初 T2251_.64.0059a17: 師者可也。又擧光救云。此破未得其意 T2251_.64.0059a18: 者。光云初師既破。後師還立文詳也。破初 T2251_.64.0059a19: 師其義理被後師。爾云還立故 T2251_.64.0059a20: 次破光反破爲得。造發實別故。寶自所立 T2251_.64.0059a21: 者。撃發非造義。約撃發論主意通熟長流 T2251_.64.0059a22: 三。非唯異熟能撃發。故兩師倶為所破。而 T2251_.64.0059a23: 湛慧法住竝言。寶疏令論主聲通異熟生。全 T2251_.64.0059a24: 非論主心者。是大迷寶疏意也。而寶師 T2251_.64.0059a25: 全非論主意也。何者。云受如聲違理故。 T2251_.64.0059a26: 何可許通異熟。又古兩異説定通長養等 T2251_.64.0059a27: 流。今通釋門故任問論之。爾寶疏等謂唯 T2251_.64.0059a28: 爲異熟者非也。何云非唯異熟乎。又破 T2251_.64.0059a29: 諸徳破取後師是也。破造非也。此論是竝 T2251_.64.0059b01: 皆造義也。聲大種發聲。是非造爲何 又 T2251_.64.0059b02: 以擧身掉動文破古徳全不當。古徳約發 T2251_.64.0059b03: 可爾故。今約造故不爾。又證九十婆沙 T2251_.64.0059b04: 准之。次破諸徳可爾也。次引婆沙百三十 T2251_.64.0059b05: 二破有人等。最爲精當也
T2251_.64.0059b13: 味。婆沙七十三廣明得成就。無別有捨不 T2251_.64.0059b14: 成。今論全依彼故如是。而正理論加捨不
T2251_.64.0059b17: 復爾。故。皡按。兩論意各別。而結云得成就 T2251_.64.0059b18: 等。擧今得成就等次成就眼等。全非等 T2251_.64.0059b19: 捨不成就。若不爾何故七十三卷不例示捨 T2251_.64.0059b20: 不成就耶。此中諸徳分別得成就不同。異 T2251_.64.0059b21: 解紛亂有是有非。今須辨之。開爲三門。一 T2251_.64.0059b22: 出本説。二評諸説。三示當文意。初出本説
T2251_.64.0059b25: 得名成就。有説。最初得名得。後數數得名 T2251_.64.0059b26: 成就。有説。先不成就而成就名得。先成就 T2251_.64.0059b27: 而成就名成就。有説。先無繋屬而有繋屬 T2251_.64.0059b28: 名得。先有繋屬而有繋屬名成就。有説。 T2251_.64.0059b29: 初得名得。得已不斷名成就。有説初獲名 T2251_.64.0059c01: 得。得已不失名成就。是故得惟在最初。成
T2251_.64.0059c07: 不爾。必後帶初而成就名立。故云通初後。
T2251_.64.0059c10: 故等 已上名義差別。若約體唯是一得無
T2251_.64.0059c15: 謂獲成就。獲云何謂得成就。成就云何謂獲 T2251_.64.0059c16: 得。得獲成就。聲雖有別而義無異。二評 T2251_.64.0059c17: 諸説者。光記中約生住滅辨得成就不成。實 T2251_.64.0059c18: 順婆沙七説。而約所得法伸之且爲易知 T2251_.64.0059c19: 能得差別。於擇非擇雖有能得。而無生
T2251_.64.0059c25: 於第二念已去論之是故爲失。彼初後者 T2251_.64.0059c26: 初念後念通總名成就故。次破古徳新舊
T2251_.64.0059c29: 言通初後者如先解。如汝者得已不失名 T2251_.64.0060a01: 成就文何通。次約能得辨之。破光師是有
T2251_.64.0060a05: 徳釋者。古徳意順婆沙。全非如汝初念有 T2251_.64.0060a06: 二名也。又改時字非也。次此論。得時取
T2251_.64.0060a12: 與識。色與識。各有成有不成爲六番。復 T2251_.64.0060a13: 各有先成得不成。及先不成得成就爲六 T2251_.64.0060a14: 番。合有十二番。前成就三番初後二番各二 T2251_.64.0060a15: 句。中間四句。不成三番亦爾。次先成得不成 T2251_.64.0060a16: 三番竝四句。先不成今得成三番初番二句。
T2251_.64.0060a19: 二番。今唯擧一攝餘故云等。更
T2251_.64.0060a24: 非得與此相違。今約未得今始得。及得已 T2251_.64.0060a25: 而失今新得名得分別十八界。故有初四 T2251_.64.0060a26: 句。依之云先不成就云今得成就。後約得 T2251_.64.0060a27: 已不失第二念以去名成就論十八界。故 T2251_.64.0060a28: 但言成就等無先今簡。故婆沙中初邊三十 T2251_.64.0060a29: 六番。後邊三十六番各分別十八界。是爲二 T2251_.64.0060b01: 別。今得成就者。得於成就。非謂得而成
T2251_.64.0060b04: 言。下無之。依之爲別二門初爲得門。後 T2251_.64.0060b05: 爲成門。以有此義。正理云得及成就如理 T2251_.64.0060b06: 應思。此中竝皆約能得能成就分別十八 T2251_.64.0060b07: 界。非所得之得。然光釋寄所得法明能得 T2251_.64.0060b08: 無失 初句中。生欲界者。簡色界。彼化生 T2251_.64.0060b09: 故。頓成故。乃顯先不成。漸得者。胎中初得 T2251_.64.0060b10: 根不得識。漸言簡化生頓成。根識具足故 T2251_.64.0060b11: 及無色等者。先居無色顯先不定。上三 T2251_.64.0060b12: 地者。唯根五識皆無。故顯今得非識。第二 T2251_.64.0060b13: 句。上三地五識皆無。先不成明。今新借下眼 T2251_.64.0060b14: 識起。今得義顯。從本成根。故非先不成今 T2251_.64.0060b15: 得根。是非眼界。及從彼下。從彼言顯先不 T2251_.64.0060b16: 成。五識皆無故。生下初定欲界則顯始得 T2251_.64.0060b17: 識。眼耳身二界二地有故。眼根先上三地以 T2251_.64.0060b18: 來已成就非此句。故非眼界義立。第三句。 T2251_.64.0060b19: 無色無根色無五識。故先不成。生欲初定 T2251_.64.0060b20: 必今具眼根眼識。第四句生無色界
T2251_.64.0060b23: 初中初句成根不成眼識。上三地五根已 T2251_.64.0060b24: 成。五識皆無。猶不借眼識起。故云眼識不 T2251_.64.0060b25: 起。第二句成識不成根。生欲界最初。迦 T2251_.64.0060b26: 蘭羅時。定成識未得根也。又雖得眼根 T2251_.64.0060b27: 遇縁壞失無根。第三句生欲故成識。得根 T2251_.64.0060b28: 不失故成根。梵世是初定。舊論云初定。欲 T2251_.64.0060b29: 界通四生。色界唯化生。又欲失不失不定。初 T2251_.64.0060c01: 禪定根識具足。故云及。上三地根本有。識 T2251_.64.0060c02: 借起識。舊論亦云正見色。正理。婆沙云眼 T2251_.64.0060c03: 識現起。其義同。但約成就正見言親也。第 T2251_.64.0060c04: 四句生無色界。婆沙等如是 問。婆沙中 T2251_.64.0060c05: 眼與色。眼與識。色與識。如是次第相望。 T2251_.64.0060c06: 今何故擧中間。又彼前成就。今何故爲後。 T2251_.64.0060c07: 解云。彼約根境識次。眼與色等。今擧一 T2251_.64.0060c08: 示餘約勝説根識相對。又彼就義麁細成 T2251_.64.0060c09: 就爲前。謂成就唯一義。得門古今具足故。今 T2251_.64.0060c10: 依由得而成就次第。竝不相違。類勸中。眼 T2251_.64.0060c11: 識與色界者。舊論。正理。顯宗竝爾。然婆沙。色 T2251_.64.0060c12: 界與眼識相望。能所與上下別。根境識次 T2251_.64.0060c13: 第最可爾。然今爲顯義無別不令法逼迫。 T2251_.64.0060c14: 特如是唯彼初句爲第二句爲異耳。得成就 T2251_.64.0060c15: 等者。正理云得及成就。言等者七十二番中。 T2251_.64.0060c16: 上來六番顯等餘六十六門。順今論及婆沙 T2251_.64.0060c17: 如是。若準正理意。更等捨不成就。如先引 T2251_.64.0060c18: 文。如是所未説者。頌文顯了所未説。婆沙
T2251_.64.0060c21: 法。意識界。展轉相對亦各有十二論。如是 T2251_.64.0060c22: 則説同分對同分。若不同分對不同分應
T2251_.64.0060c25: 種三論。鼻界。香界。鼻識界有三種三論。舌 T2251_.64.0060c26: 界。味界。舌識界有二種三論。身界。觸界身 T2251_.64.0060c27: 識界有一種三論。如是一一隨相應知
T2251_.64.0061a01: 疏據七十四爲是。今論全依彼第四有説。 T2251_.64.0061a02: 故今論作釋引證全同。彼百三十八第二處 T2251_.64.0061a03: 内外全同七十四初義。而大異今文。光記非 T2251_.64.0061a04: 也。根不兩言明本如今。非也。光牒文。及鮮 T2251_.64.0061a05: 本。正理。顯宗作何有爲正。舊論亦其義。 T2251_.64.0061a06: 我執依止者。諸世間人謂心作用執爲我。 T2251_.64.0061a07: 我名是謂情。依止是心也。例如密嚴經第二
T2251_.64.0061a10: 想佛世尊説心爲我。此我執依止與前我 T2251_.64.0061a11: 依名内各別。上心爲我。依是六根。今謂情 T2251_.64.0061a12: 爲我。心爲依故。已得名與未得名別故。又 T2251_.64.0061a13: 今釋心名我之所以詞也。前是其名故下 T2251_.64.0061a14: 云此所依。問。若爾心應不名内。是我而 T2251_.64.0061a15: 能依故。答。我及我所依竝名内。下云爲 T2251_.64.0061a16: 所依親近顯此義。謂能所依而親近故。能
T2251_.64.0061a19: 妄見故。舊論云我慢依止。又是心世間説爲 T2251_.64.0061a20: 我。云心心所者誤。心所法界攝非六識界。 T2251_.64.0061a21: 何界門雜亂又爲相應義非也。今約世間情 T2251_.64.0061a22: 謂故。第二釋約我執所縁中。無漏立我名 T2251_.64.0061a23: 非。今所調伏我。何爲無漏。第三釋自在義 T2251_.64.0061a24: 爲我。執取爲執。令通無漏心。而通諸心 T2251_.64.0061a25: 無妨自評取。亦非也。且順世想立我依義。 T2251_.64.0061a26: 何可盡法。況舊論云我慢謂之。次破正 T2251_.64.0061a27: 理。第三解全無此論。何可成破。況與正理
T2251_.64.0061b01: 眼等爲此所依等者。眼等者唯六根。此者假 T2251_.64.0061b02: 説我也。所依六根。我心之依故。六根爲内。 T2251_.64.0061b03: 能依所依親近故。我依倶總名内。光記爲眼 T2251_.64.0061b04: 等十二非也。色等所縁故名外。雖如我能 T2251_.64.0061b05: 所依同名内。能所縁同可名外。而疎遠故 T2251_.64.0061b06: 唯色等。故舊論云。眼等爲此依止及親近 T2251_.64.0061b07: 故
T2251_.64.0061b11: 身念處。蓋梵本來未盡也。後滅後聖弟子纂 T2251_.64.0061b12: 集爲一部。不可必屬小乘部。如宋譯妙法 T2251_.64.0061b13: 正念處。可以見焉。果小乘所誦則無表中有 T2251_.64.0061b14: 諍何遺此經也。諸録屬小乘部者未深考
T2251_.64.0061b17: 門。五業。三業。二業各引正法經。可撿也
T2251_.64.0061b20: 三字明法界唯同分。二釋下七字明餘十 T2251_.64.0061b21: 七界通二。初中爲三。初總釋。二若境下別 T2251_.64.0061b22: 釋。三是故下總結。別釋中亦爲三。初總伸 T2251_.64.0061b23: 境同分相。二無一下正示法唯同分。三由諸
T2251_.64.0061c02: 法界唯同分非彼同分。不爾者法界唯同義 T2251_.64.0061c03: 難顯。故言若顯六境無簡別。境識言亦顯 T2251_.64.0061c04: 通六境六識。若不爾何故不言法界與意 T2251_.64.0061c05: 定爲所縁。梵本本廣通。故舊論如是。同偈 T2251_.64.0061c06: 曰。法界等分。長行釋曰。是塵於識定爲境。 T2251_.64.0061c07: 若識於中已生及定生爲法。是塵名等分。
T2251_.64.0061c10: 所縁。且如法界等。如寶所引。準之顯通 T2251_.64.0061c11: 六境云今應先辨等。而意在法界故。次文 T2251_.64.0061c12: 於通中且取別云且如法界等。若局法界 T2251_.64.0061c13: 返違正理論。何故證違害文。應知寶疏非 T2251_.64.0061c14: 矣。無邊意識者。若無常觀唯遍有爲不渉 T2251_.64.0061c15: 無爲。空觀等猶狹。唯無我觀遍有爲無爲。故 T2251_.64.0061c16: 此能觀心云無邊意識。無邊名境。無邊之意 T2251_.64.0061c17: 識境第七依主釋
T2251_.64.0061c22: 也。對此乾駄邏國有部云西方師。又云外
T2251_.64.0061c28: 論。明本。鮮本全同此論。按此十三字後人 T2251_.64.0061c29: 誤。見舊論傍付光記。而後雜入爲本文
T2251_.64.0062a03: 一分。又各自同有生觸果之能。由是名同 T2251_.64.0062a04: 分。前二持業。後有財。有觸分果同故。彼 T2251_.64.0062a05: 同分。彼指有用同分也。分種類義。同是相 T2251_.64.0062a06: 似義。與彼同分同見同一處同眼等種類相 T2251_.64.0062a07: 似故名彼同分
T2251_.64.0062a10: 見斷言故。又舊論三種各有非見諦滅言。今 T2251_.64.0062a11: 合作文故。又舊論異生性色非六生次第而 T2251_.64.0062a12: 釋第二色。下曰。身口二業是色故。是故非 T2251_.64.0062a13: 見諦滅。何以故。不能違四諦理故。次有苦
T2251_.64.0062a16: 三義除異生性非也
T2251_.64.0062a21: 彼眼識相應慧執自去。既破識能和合心所 T2251_.64.0062a22: 何成。故和合義亦遣去
T2251_.64.0062a26: 二非也。下見言成徒然故。違舊論故。曰有 T2251_.64.0062a27: 染汚無染汚世間。有學無學見
T2251_.64.0062b04: 義準今特言之思之。又云諸餘諸言指一 T2251_.64.0062b05: 切也
T2251_.64.0062b09: 種。一者識合。二識空。識合者能見。識空者
T2251_.64.0062b12: 眼識了別色用依眼方有。又如受等領納 T2251_.64.0062b13: 等用必依於心。此亦應爾。由此理趣。餘識 T2251_.64.0062b14: 行時。眼既識空不能見色。亦無倶取一切 T2251_.64.0062b15: 境失。以一相續中無二心轉故
T2251_.64.0062b21: 異。此中且説種類同縁。以眼爲門爲見色者。 T2251_.64.0062b22: 謂後眼起前眼爲縁。爲見色言顯起有用。
T2251_.64.0062b25: 破後釋云。二句二用者。一違經意。彼經唯 T2251_.64.0062b26: 問答門義全非餘。何得下句爲取境用。二 T2251_.64.0062b27: 違文。既以眼爲門者。必有能以。非欲説眼 T2251_.64.0062b28: 有能爲門義。若不爾何故不爲眼是門。又 T2251_.64.0062b29: 唯者六境不共根境故。各互簡云唯。如心心 T2251_.64.0062c01: 所以眼爲門。同時起時必唯見無妨也
T2251_.64.0062c20: 云達磨多羅。舊云曇摩多羅。是有部四大 T2251_.64.0062c21: 論師隨一。識見家。何可得言部。又曇無 T2251_.64.0062c22: 徳部者二十部隨一。出三藏記。翻曇無徳部 T2251_.64.0062c23: 云法藏部。或法護部。或法正部。今有餘師應 T2251_.64.0062c24: 如三藏言。然太師合婆沙曇摩多羅者誤
T2251_.64.0062c29: 義終不參。十八部論擧梵名云達磨欝多 T2251_.64.0063a01: 梨耶。而即舊曇無徳部者誤也。法藏部。法上 T2251_.64.0063a02: 部別部故。以梵名近古人多相亂。又天台
T2251_.64.0063a07: 竝爾。三論玄。達摩多羅造雜心論。西域記。
T2251_.64.0063a12: 沙。三結答。四通前難能見了別。此初也。此 T2251_.64.0063a13: 意世間同於眼識説能見言。何以知之。由 T2251_.64.0063a14: 彼眼識生時説能見色不言識色故。如是 T2251_.64.0063a15: 於能依識尚不説能識。何況於所依根可
T2251_.64.0063a19: 間義立名見。云何知。此識生時説色是所
T2251_.64.0063a22: 識言相違釋也。是見言唯爲根。彼言指前相 T2251_.64.0063a23: 違釋眼根與識二。能見色爲根。是符會之 T2251_.64.0063a24: 甚。亦全無義味。第二義非大穿。而是見言 T2251_.64.0063a25: 爲根。能見爲根。竝非也。第三第四猶如改 T2251_.64.0063a26: 眼識作眼根。如是深細決擇何有相從釋。 T2251_.64.0063a27: 不足倶言也。第五義猶預解也。況能見爲 T2251_.64.0063a28: 根大非也。寶疏無委釋
T2251_.64.0063b06: 婆沙中同世間根與識竝云見。不可致能 T2251_.64.0063b07: 識難。能依識既名見。不名識之。故所依根
T2251_.64.0063b10: 文也。又有人意爲證不離識之根説爲見 T2251_.64.0063b11: 者。此何謂哉。今非成根見義故
T2251_.64.0063b17: 見色。而今簡別犢子部。經部等。二眼必前 T2251_.64.0063b18: 後見無倶時。故特言倶時。下句是所由。正 T2251_.64.0063b19: 依發智
T2251_.64.0063b22: 遮疑。初中除犢子經部等於阿毘達磨論 T2251_.64.0063b23: 師。或時倶見義無異諍。故言諸師咸言。或
T2251_.64.0063b26: 識。開二眼時起淨識故。今或時一眼一字 T2251_.64.0063b27: 應作二。鮮本。正理。顯宗如是。開一眼應閉 T2251_.64.0063b28: 義不通故。本論云合故。正理。顯宗作閉故。
T2251_.64.0063c03: 一爲二。答。此不決定。若開兩眼觀諸色 T2251_.64.0063c04: 時則二倶見。以開一眼按一眼時便於現 T2251_.64.0063c05: 前見二月等。閉一按一此事則無。是故有 T2251_.64.0063c06: 時二根倶見。又發智論説倶見因。謂雙開時
T2251_.64.0063c10: 見一月。若必前後見。開觸時既見。何閉觸時 T2251_.64.0063c11: 不見。故定知有時同時。此文光寶有諍。即
T2251_.64.0063c19: 如以手等按一目時。意識便見第二月現。 T2251_.64.0063c20: 非即眼識見第二月。第六意識以眼爲門 T2251_.64.0063c21: 同時明了状如眼見實非眼見。以五識中
T2251_.64.0063c27: 等諸見相分皆是所執。皡按。於大乘安慧義 T2251_.64.0063c28: 盡理。唯相宗家爲意識縁。今小乘宗既約眼 T2251_.64.0063c29: 根論之。根既無記。由手按等縁見二月等。 T2251_.64.0064a01: 如眼鏡現遠或近又於一現多等。又依眼 T2251_.64.0064a02: 根必眼識生。故眼見二月。何依眼直生意 T2251_.64.0064a03: 識。唯令識根眼見非餘位故。故光記非也。 T2251_.64.0064a04: 寶疏精談最爲妙矣
T2251_.64.0064a11: 彼文證三事和合爲觸契經成眼等至境。 T2251_.64.0064a12: 引獨行遠近等諸經立意至境。外道豈依
T2251_.64.0064a18: 理。何者。於闇中開眼閉眼同黒闇不見色 T2251_.64.0064a19: 故。問。若爾二十色應非皆所見。答。由光明 T2251_.64.0064a20: 縁而見闇色。又解。闇中見闇色。晝隔物不 T2251_.64.0064a21: 能見色。闇中亦爾。不能見物是見闇色 T2251_.64.0064a22: 故也。夜中開目黒闇即意識起謂未明盡。 T2251_.64.0064a23: 若全黒即謂夜中。是初念眼見闇色也。而 T2251_.64.0064a24: 闇中開閉同黒闇者。是不可爾。若不開眼 T2251_.64.0064a25: 明闇未辨。開眼而知明闇故。瑜伽倫記一
T2251_.64.0064a28: 假光明。況亦肉眼不假光明。若蝙蝠等等
T2251_.64.0064b03: 中瞳人黒色故反前。犬馬瞳人黄色。晝夜無
T2251_.64.0064b06: 伽等障色亦爾。天眼發識不假空明。解云。 T2251_.64.0064b07: 約識明。與根稍別。又天眼由自定力光故。
T2251_.64.0064b17: 沙師中。通相撃發聲難有兩意。一約極微 T2251_.64.0064b18: 以無間生通。如次上。此約麁色以相觸 T2251_.64.0064b19: 答。於婆沙中雖正無此通釋。然准是觸非 T2251_.64.0064b20: 觸問答。彼宗於麁色。許有方分及相觸和 T2251_.64.0064b21: 合。故論主得旨叙之。非謂第二師。只隔細 T2251_.64.0064b22: 麁以鎭又言。舊論云復次。今不言有説有 T2251_.64.0064b23: 餘師或説等思之。又結婆沙文義善成立。 T2251_.64.0064b24: 豈是他乎。然麁色有相觸亦觸極微。極微 T2251_.64.0064b25: 聚成麁故。爲免此難正理師轉計合此上 T2251_.64.0064b26: 下文。以爲有餘師義。而自不許和合色相 T2251_.64.0064b27: 觸。還會彼是觸非觸四句。爲別意文。由如 T2251_.64.0064b28: 是等。彼西天呼稱新薩婆多。何以是義本宗
T2251_.64.0064c12: 爾。汝衆賢違本宗立別義。令後生迷倒。其 T2251_.64.0064c13: 罪太也。寶疏其誤甚矣
T2251_.64.0064c20: 極微七重積成隙遊塵。何可非觸況今簡 T2251_.64.0064c21: 自他云同類相續。是約極微前後念相續。 T2251_.64.0064c22: 以隙遊塵同類相續遊覆空中。以例示極微 T2251_.64.0064c23: 同類相續空中散在。光記等未得論意
T2251_.64.0064c27: 不相觸。撃時應散。或應無聲。答。應作是説。
T2251_.64.0065a01: 諸極微互無細分。問。聚色相撃寧不散耶。 T2251_.64.0065a02: 答。風界攝持。故令不散。問。豈不風界能飄 T2251_.64.0065a03: 散耶。答。有能飄散。如壞劫時有能攝持。 T2251_.64.0065a04: 如成劫時。問。若不觸者。相撃時云何發聲。 T2251_.64.0065a05: 答。即由此因故便發聲。若相觸者如何發 T2251_.64.0065a06: 聲。謂諸極微體相觸者。手等相和。體應相 T2251_.64.0065a07: 糅。中無間隙如何發聲。尊者世友作如是 T2251_.64.0065a08: 説。若諸極微互相觸者。彼應得住至後刹 T2251_.64.0065a09: 那。大徳説言。實不相觸。但於合集無間生 T2251_.64.0065a10: 中。隨世俗諦假名相觸。問。諸是觸物爲是
T2251_.64.0065a13: 觸耶。答。依世俗説。不依勝義。謂世共説。 T2251_.64.0065a14: 身所受境名可觸。復次縁生身識故。此是 T2251_.64.0065a15: 勝義。了別境心。此所縁名觸處。尊者世友 T2251_.64.0065a16: 説。極微若觸即應住至第二刹那。大徳説曰。 T2251_.64.0065a17: 一切極微實不相觸。但由無間。假立觸名。 T2251_.64.0065a18: 有作是説。極微展轉實不相觸。亦非無間。 T2251_.64.0065a19: 但和合住。彼此相近。假立觸名。今論大徳文 T2251_.64.0065a20: 同七十三。舊論同百三十二。彼曰。大徳説。 T2251_.64.0065a21: 隣虚不相觸。於無間中世間。假立觸名。然 T2251_.64.0065a22: 今論如舊論義不異。始終依百三十二卷。 T2251_.64.0065a23: 故假立言顯順世俗。問。三師何別。答。初師 T2251_.64.0065a24: 但由方分有無成觸非觸。大徳約無間假 T2251_.64.0065a25: 立。世友異此二義。故唯是散住。雖文但示 T2251_.64.0065a26: 結難異餘師。故理可爾。大徳但言簡初師 T2251_.64.0065a27: 方分有無由故。婆沙兩文竝殊安之。正理師
T2251_.64.0065b02: 故因云但立無間由。別世友散住有間言 T2251_.64.0065b03: 一切極微。簡和合色通勝義諦不觸。會處 T2251_.64.0065b04: 處説觸經文立順世假立義。依之無諸妨 T2251_.64.0065b05: 難。故取之。若異下破餘義有三。先破世 T2251_.64.0065b06: 友。世友所立雖不詳悉。異餘別義。極微散
T2251_.64.0065b11: 破和合觸義。全極微成麁。麁外無微。故非 T2251_.64.0065b12: 理。如可變礙此亦可爾者。例許麁色可變 T2251_.64.0065b13: 礙。極微亦可變礙。成麁是觸微亦觸難。前第
T2251_.64.0065b20: 故。此中初設難。次正難。謂若許極微有分。 T2251_.64.0065b21: 若觸若不觸竝皆應成有分失。若爾極微無 T2251_.64.0065b22: 方分時許相觸。何可有斯有分失。故汝方 T2251_.64.0065b23: 分有無爲由。其義不成
T2251_.64.0065b26: 簡餘不定。准顯餘三根不定。應知言正勸
T2251_.64.0065c03: 言唯取等量。以非鼻等三根極微於香等 T2251_.64.0065c04: 微能取過量故。説唯能取等量境。非無 T2251_.64.0065c05: 少分三根極微亦能取於少分三境。隨境微
T2251_.64.0065c10: 齊何。謂知其分齊當辨等不等。不爾終墮 T2251_.64.0065c11: 虚妄。故言如根微量境微亦然
T2251_.64.0065c15: 根微爲大。望蒲萄果云等。知是以眼中黒
T2251_.64.0065c25: 理。後釋爲向外等。等琴聲。二釋竝欲具小 T2251_.64.0065c26: 大均三。今云。兩釋竝非也。違小大音聲文 T2251_.64.0065c27: 故。不順舊論故。均等准知不擧唯結文言 T2251_.64.0065c28: 之。正理欲具故加琴聲。作者意別。綴文異。
T2251_.64.0066a03: 等量傍註亂入乎。語便煩故
T2251_.64.0066a07: 不散。若前後住者。云何前不障後耶。有作 T2251_.64.0066a08: 是説。黒瞳子上傍布而住。對外色境如胡 T2251_.64.0066a09: 荽華。或如滿器水上散麨。問。若爾何縁風 T2251_.64.0066a10: 吹不散。答。淨色覆持故吹不散。有餘師説。 T2251_.64.0066a11: 黒瞳子中前後而住。問。若爾何故前不障 T2251_.64.0066a12: 後。答。體清淨故不相障礙。謂如是類所造 T2251_.64.0066a13: 淨色雖多積集。而不相障。如秋池水以澄 T2251_.64.0066a14: 淨故。細針墮中而亦可見。耳根極微住耳 T2251_.64.0066a15: 孔中。鼻根極微住鼻孔中。如是三根繞頭 T2251_.64.0066a16: 而住。如冠華曼。舌根極微住在舌上。猶如
T2251_.64.0066a19: 有餘師以喩顯示諸根極微住相。眼根極微 T2251_.64.0066a20: 黒瞳子上如藥杵頭。耳根極微住耳孔中。猶 T2251_.64.0066a21: 如燈器。鼻根極微住鼻孔中。猶如人爪。舌 T2251_.64.0066a22: 根極微住在舌上。猶如剃刀。身根極微隨 T2251_.64.0066a23: 身而住。猶如戟矟。女根極微住女形中。猶 T2251_.64.0066a24: 如鼓顙。男根極微住男形上。猶如指環。佛
T2251_.64.0066a29: 其上。顯非竪重。香花者應作今作荽
T2251_.64.0066b04: 而根多鬚。綏綏然也。張騫使西域始得種 T2251_.64.0066b05: 歸故名胡荽。今俗呼爲蒝荽。立夏後開細
T2251_.64.0066b08: 清徹下通妨膜顯宗如今從肉。正理從目 T2251_.64.0066b09: 作瞙。而音釋云目不明也。膜末各切。説文。 T2251_.64.0066b10: 肉間脈膜也。廣勻肉膜也。若作膜目瞖謂 T2251_.64.0066b11: 瞙。是亦覆義。若依膜令目上膜微覆不散。
T2251_.64.0066b20: 難云。二根不取外香味等。隔清映故等者 T2251_.64.0066b21: 不然。何者根微是根清映力覆持。豈可混 T2251_.64.0066b22: 根境致難。亦復準鼻舌後説爲善者誤之 T2251_.64.0066b23: 甚。彼樺皮卷雙爪喩唯取形貌。全不取重
T2251_.64.0066b26: 於有部宗。多初説用也。非謂正不
T2251_.64.0066b29: 奭曰。皮上有紫黒花匂者。裹鞍弓鎧。時珍 T2251_.64.0066c01: 曰。樺木生遼東及臨洮河洲西北諸地。其木 T2251_.64.0066c02: 色黄。有小班點。紅色能牧肥。其皮厚而 T2251_.64.0066c03: 輕。唐軟耎皮。匠家用襯鞾裹。及爲刀靶之 T2251_.64.0066c04: 類。謂之暖皮。胡人尤重之。以皮卷蝋。可 T2251_.64.0066c05: 作燭點。應知猶如此方櫻皮實爾也
T2251_.64.0066c08: 扶根住。扶根有高下能依何無。故婆沙但 T2251_.64.0066c09: 云繞頭住如冠花鬘。今約無有如舌高下 T2251_.64.0066c10: 言無高下。非無少高下也。冠華鬘者。玄音。 T2251_.64.0066c11: 冠猶著也。案。西國結鬘師。後用蘇摩那花。 T2251_.64.0066c12: 行列結之。以爲條貫。無問男女貴賎。皆此 T2251_.64.0066c13: 莊嚴或首或身。以爲飾好。則諸經中有花
T2251_.64.0066c18: 今改云傳説。舊論云彼説。舌中何可有微 T2251_.64.0066c19: 不遍。故不信也
T2251_.64.0066c24: 腰鼓顙。補遺云。今取杖鼓顙。故曰腰鼓顙。 T2251_.64.0066c25: 腰鼓如今杖鼓。繋著腰中者。顙則皷之匡 T2251_.64.0066c26: 也。腰鼓之顙兩。頭濶中英狹。今按。女根相内 T2251_.64.0066c27: 外並廣中間漸狹。故以類。然神太疏。外小
T2251_.64.0067a03: 分是同分。一分是彼同分。必無一切是同分 T2251_.64.0067a04: 時。今唯擧全無顯餘二句。準前可知。又 T2251_.64.0067a05: 云。問。若擧身入冷水池中。或湯中。若在 T2251_.64.0067a06: 地獄。山所磑磨。身如爛葉。或十三種猛焔 T2251_.64.0067a07: 纒身。爾時豈非一切同分。答。爾時亦有彼 T2251_.64.0067a08: 同分者。假使一切身根極微皆生身識。身便
T2251_.64.0067a15: 可見。慧眼境故。對法諸師説。極微當言不 T2251_.64.0067a16: 可見。非肉天眼所能見故。此中不依慧眼 T2251_.64.0067a17: 作問。以於諸法無差別故。今擧不可見
T2251_.64.0067a20: 乘履搏掣。非長非短。非方非圓。非正不 T2251_.64.0067a21: 正。非高非下。無有細分。不可分析。不可 T2251_.64.0067a22: 視見。不可聽聞。不可嗅甞。不可摩觸。此 T2251_.64.0067a23: 七極微成一微塵。是眼眼識所取色中最微 T2251_.64.0067a24: 細者。此但三種眼見。一天眼。二轉輪王。三住
T2251_.64.0067b05: 下。謂是故當説如是。不爾五事論。由斯故 T2251_.64.0067b06: 説。如何可消
T2251_.64.0067b10: 取之爲眼識因。論主巧旨也
T2251_.64.0067b16: 識。問。但一經爾。餘一切經何不説色識耶。 T2251_.64.0067b17: 答。眼是内故名眼識。色是外故不名色識。 T2251_.64.0067b18: 復次眼是所依故名。色所縁故不名。復次眼
T2251_.64.0067b21: 共故不名。復次諸立名者皆就所依顯所 T2251_.64.0067b22: 立名有差別故。如依鼓起名鼓聲。依具起 T2251_.64.0067b23: 名具聲。乃至出世友尊者八義。一眼是眼識 T2251_.64.0067b24: 所依故。二眼是眼識勝縁故。三惟墮自相續 T2251_.64.0067b25: 故。四眼唯在近故。五眼唯内故。六眼不共 T2251_.64.0067b26: 故。七眼唯有執受故。八眼有損益。識隨損益 T2251_.64.0067b27: 故。色並皆不爾故。今長行攝依與根二義 T2251_.64.0067b28: 云根是依。釋不共云自眼識。是攝不共。自 T2251_.64.0067b29: 相續。又云所依勝攝勝縁義。後擧喩攝隨 T2251_.64.0067c01: 依顯差別簡亂。一體多義故如是爾耳。五
T2251_.64.0067c04: 殊云及。光記二喩各通依不共非也。又大 T2251_.64.0067c05: 乘從境名色識乃至法識。隨根立名有五 T2251_.64.0067c06: 種勝相。謂依・發・屬・助・如・根。具如成唯識
T2251_.64.0067c13: 故論文。生欲界生初定並云四皆同地而顯 T2251_.64.0067c14: 餘是悉異地。婆沙。正理並爾。餘准可知。此
T2251_.64.0067c17:
T2251_.64.0067c20: 非根。初中亦二。初引經定根體。後配攝界。 T2251_.64.0067c21: 初中亦二。先正擧經。後辨列次。何故引經 T2251_.64.0067c22: 者。十八界中。根唯六。根境識三六故。爾今頌 T2251_.64.0067c23: 示法一分内十二非長途。故今引經定根體。
T2251_.64.0067c28: 根後即説意根。阿毘達磨諸大論師迴此意 T2251_.64.0067c29: 根置命根後。無・有所縁次第説故。諸門分 T2251_.64.0068a01: 別易顯了故
T2251_.64.0068a09: 根是七心界攝。何故後三無漏根一分意根 T2251_.64.0068a10: 唯是意意識二攝。答前六處中意根。故於界 T2251_.64.0068a11: T2251_.64.0068a12: [IMAGE] T2251_.64.0068a13: [IMAGE] T2251_.64.0068a14: [IMAGE] T2251_.64.0068a15: [IMAGE] T2251_.64.0068a16: [IMAGE] T2251_.64.0068a17: [IMAGE] T2251_.64.0068a18: [IMAGE] T2251_.64.0068a19: [IMAGE] T2251_.64.0068a20: [IMAGE] T2251_.64.0068a21: [IMAGE] T2251_.64.0068a22: [IMAGE] T2251_.64.0068a23: [IMAGE] T2251_.64.0068a24: [IMAGE] T2251_.64.0068a25: [IMAGE] T2251_.64.0068a26: [IMAGE] T2251_.64.0068a27: [IMAGE] T2251_.64.0068a28: [IMAGE] T2251_.64.0068a29: [IMAGE] T2251_.64.0068b01: 門是七心界也。三無漏根中意唯是見道所 T2251_.64.0068b02: 修心故。無五識故。但意意識二也 T2251_.64.0068b03: T2251_.64.0068b04: T2251_.64.0068b05: T2251_.64.0068b06: T2251_.64.0068b07: 豐山寓居上陽沙門釋常快道記
T2251_.64.0068b12: [IMAGE] T2251_.64.0068b13: [IMAGE] T2251_.64.0068b14: [IMAGE] T2251_.64.0068b15: [IMAGE] T2251_.64.0068b16: [IMAGE] T2251_.64.0068b17: [IMAGE] T2251_.64.0068b18: [IMAGE] T2251_.64.0068b19: [IMAGE] T2251_.64.0068b20: [IMAGE] T2251_.64.0068b21: [IMAGE] T2251_.64.0068b22: [IMAGE] T2251_.64.0068b23: [IMAGE] T2251_.64.0068b24: [IMAGE] T2251_.64.0068b25: [IMAGE] T2251_.64.0068b26: [IMAGE] T2251_.64.0068b27: [IMAGE] T2251_.64.0068b28: [IMAGE] T2251_.64.0068b29: [IMAGE] T2251_.64.0068c01: 初後通名行品。有四十四頌。彼初三十六頌 T2251_.64.0068c02: 説倶有法及因縁。當此論根中後四品。二
T2251_.64.0068c05: 最後一品極微ト字ト刹那等差別。未説有情 T2251_.64.0068c06: 器世間成壞等。不得名世。故總約有爲法
T2251_.64.0068c10: 根體相。是依發智。婆沙等根蘊。故殊置初 T2251_.64.0068c11: 立根名。以顯不同雜心。準以顯餘不全 T2251_.64.0068c12: 信彼。於二十二根中五根眼等是色。命是不 T2251_.64.0068c13: 相應。餘皆心心所。後四品總明色心心所不 T2251_.64.0068c14: 相體相。兼與根名有便。故別不立行品名。 T2251_.64.0068c15: 又此論渉五品廣説二世間體相。因彼説 T2251_.64.0068c16: 極微字刹那等三分齊。故立世間品名。如是 T2251_.64.0068c17: 離分彼行品不立行名。正理論名差別品 T2251_.64.0068c18: 此品廣辨有爲差別。故根名局不通餘。故 T2251_.64.0068c19: 改之作論意別各有其理。然未盡理。何者。 T2251_.64.0068c20: 未得論主名意。但欲約初故改之。若但約 T2251_.64.0068c21: 初何迴後不名行品。論主深意學者思之。 T2251_.64.0068c22: 光寶辨不也
T2251_.64.0068c25: 此初也。字界字縁光記具。正理擧兩種。今初
T2251_.64.0068c28: 不依界縁云。又解。根體勝故名最勝。根用 T2251_.64.0068c29: 勝故名爲自在。體用勝故名爲光顯。此増上
Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 [行番号:有/無] [返り点:無/有] [CITE] |