大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64

[First] [Prev+100] [Prev] 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 [Next] [Next+100] [Last] [行番号:/]   [返り点:/] [CITE]

T2251_.64.0051a01: 二十
二右
恒持生故 光四釋。竝不允。寶釋爲
T2251_.64.0051a02:  天明七乙未 年春三月記之訖 快道 
T2251_.64.0051a03: 倶舍論法義卷第一
T2251_.64.0051a04:
T2251_.64.0051a05:
T2251_.64.0051a06:
T2251_.64.0051a07: 阿毘達磨倶舍論卷第二法義
T2251_.64.0051a08:   法義立名依契經四依。又業成就論終云。如
來説三乘法義成就。大般若五百五十
T2251_.64.0051a09: 九有不雜
法義品
T2251_.64.0051a10:  豐山上陽沙門快道記 
T2251_.64.0051a11:   界品第一之二
T2251_.64.0051a12: 初左復次者 顯示體相義門異。是大文第二
T2251_.64.0051a13: 義門分別光爲三科非也。無畏疏十六(三右)由
前已説事有盡。更續明之。故云
T2251_.64.0051a14: 復次。慈恩彌陀經疏云。復次者復者
重也。次以次反覆微問故云復次
以可示現此彼
T2251_.64.0051a15: 差別者 今論主評簡諸論多義。唯顯現爲
T2251_.64.0051a16: 勝。故前卷十九左云。有見故可此在
T2251_.64.0051a17: 差別有見見史記淮陰侯傳師古注。見顯露也今同
彼非眼見義。故舊論一(二十六右)頌前問及
T2251_.64.0051a18: 頌與長行悉作
有顯無顯
光云。有能示現此彼言説。故
T2251_.64.0051a19: 有見。此即言説名見。此義順諸文勝。
T2251_.64.0051a20: 舊論曰。此色易顯。如此色彼色。一百
T2251_.64.0051a21: 二十八初左云。問。何故色處名爲有見。答。眼
T2251_.64.0051a22: 根名見。有見用故。所見色處有能見眼
T2251_.64.0051a23: 有見。如有主等七十五(十
六右)此大徳義
或復見者。
T2251_.64.0051a24: 是能顯示。色處相麁可相顯示在此在彼相
T2251_.64.0051a25: 状差別。所顯示色有能顯示。故名有見。如
T2251_.64.0051a26: 有名等尊者世友義。準此文。若非言語何能顯
示。又例有名故光爲勝。餘師不辨何耶
T2251_.64.0051a27: 復見者。是諸影像。惟有色處影像。故
T2251_.64.0051a28: 有見脇尊
者義
前二義可知。第三見顯現色體
T2251_.64.0051a29: 自現。見即有持業釋。故雜心一九右此義
T2251_.64.0051b01: 曰。復次自現故。謂眼所行。問。此論何唯一
T2251_.64.0051b02: 義。答。色麁顯勝餘故。世友義故。是故僧伽
T2251_.64.0051b03: 提婆譯法勝毘曇一四右唯此一義也。第三正
T2251_.64.0051b04: 理尚不之。故標二義。別云有説。光云。作
T2251_.64.0051b05: 者意樂。寶云。略故唯一者竝不好。光亦
T2251_.64.0051b06: 經部者。鑿之至也。次問答雜心慧見。彼
T2251_.64.0051b07: 本七十五十六右尊者妙音義。而彼所破。故猶
T2251_.64.0051b08:
T2251_.64.0051b09: 一右 唯色蘊攝十界有對者 顯十是此
T2251_.64.0051b10: 唯色等。唯簡四蘊。十別無表。正理云。此能
T2251_.64.0051b11: 彼礙。故名有對。竝是有財。初自有
T2251_.64.0051b12: 障義故。餘二易知。謂顯其對義障境
T2251_.64.0051b13:
T2251_.64.0051b14: 此復三種 於自所縁者 下二廣辨差別
T2251_.64.0051b15: 今相光云便
非也
六。一標數列名。二障礙下
T2251_.64.0051b16: 隨列別釋。三境界下辨境縁別。四云何下叙
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_.64.0051b19: 二十
一右
境障縁序。基唯識疏二本
初左
縁障境。法勝
T2251_.64.0051b20: 論一八右婆沙七十六二左等同此論。何故爾
T2251_.64.0051b21: 者。各作者意。謂正理等約法兼正。先明
T2251_.64.0051b22: 差別分別。後説障礙今作句。今論等
T2251_.64.0051b23: 意令正明特先障礙。雜心論等據寛狹
T2251_.64.0051b24: 。謂境法分。十二界全。障有十色。縁唯六
T2251_.64.0051b25: 識。法界少分。基疏返有人責基疏列
妄勿撞祕
T2251_.64.0051b26: 三中。初一障礙。後二拘礙拘。説文止也。易隨掛
云拘係之乃從維
T2251_.64.0051b27: 七十六二左云。障礙有對如手撃手以
T2251_.64.0051b28: 石等。此等展轉更相障礙。如是名爲
T2251_.64.0051b29: 礙有對。境界有對者。如眼根等諸有境法
T2251_.64.0051c01: 各於自境界拘礙。如是名爲境界有
T2251_.64.0051c02: 。所縁有對者。如心心所有所縁法各於
T2251_.64.0051c03: 所縁拘礙。如是名爲所縁有對
T2251_.64.0051c04: 二右境界所縁 名爲所縁者 三辨境縁別
T2251_.64.0051c05: 方境分齊名境界。如俗領分。且眼以色爲
T2251_.64.0051c06: 所領方境。不聲等。餘亦如是。此能領
T2251_.64.0051c07: 義名爲功能。必非見聞等爲功能光記等
非也
T2251_.64.0051c08: 根見識功能。若約識見根功能。故
T2251_.64.0051c09: 知唯以方境分齊定境界。婆沙七十六
T2251_.64.0051c10: 三左曰。施設論説。眼定對色。色定對眼。乃至
T2251_.64.0051c11: 意定對法。法定對意。彼師但依境界有對
T2251_.64.0051c12: 探玄記二五十
五右
境爲分齊義。大日經疏十八左
T2251_.64.0051c13: 曰。毘舍也境界也。如來境界所謂如如也。金
T2251_.64.0051c14: 七十上四左智量所行故。故得境可準知
T2251_.64.0051c15: 焉。今眼根眼識竝唯以色爲自領分。故色是
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: 。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。欲根識二有對者。
T2251_.64.0051c21: 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
T2251_.64.0051c25: 界所縁二別有人約心心所差別
但以根識之誤之大
 光三解竝
T2251_.64.0051c26: 非也寶爲
非也
寶疏亦云見聞等功能。及於
T2251_.64.0051c27: 心所二別中。約同一所縁不同一行相
T2251_.64.0051c28: 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。未二差別也。印
T2251_.64.0052a01: 持取像即是縁執彼。何可之。終南家之
T2251_.64.0052a02: 業疏中卷。約心心所初念與相續非也。清
T2251_.64.0052a03: 涼大疏鈔三十五下三十
九左
 引此論解釋云。境
T2251_.64.0052a04: 界有對能縁力強。所縁有對所縁力強者。全
T2251_.64.0052a05: 論意也。定賓飾宗記二本四十
一右
 引此論
T2251_.64.0052a06: 解釋。唯約識辨二別。及所縁之有對依主釋
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_.64.0052a09: 若境下釋礙義。全非別義寶師爲
非也
第二
T2251_.64.0052a10: 釋約體用大非也。第三釋雖大失而亦
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。而云取境縁境
T2251_.64.0052a13: 。豈論意乎有人破基疏彼言失所指
者。若爾初彼言招例責
T2251_.64.0052a14: 云何眼等 和會轉故者 四叙境縁爲礙。
T2251_.64.0052a15: 初問也。一眼等六根六識心所於自境界。二
T2251_.64.0052a16: 眼等六識心所於自所縁。自者隨應各自。自
T2251_.64.0052a17: 之境界自之所縁光三釋。初釋爲是。後二釋不
今文也。違施設足論
T2251_.64.0052a18: 中云轉時。轉是起義。正取現起前後。而
T2251_.64.0052a19: 光師取彼同分眼及未來等。甚違論意
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。不他法故。是
T2251_.64.0052a22: 拘礙。前自境界及所縁云彼。次此者約
T2251_.64.0052a23: 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
T2251_.64.0052a25: 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
T2251_.64.0052a27: 能縁慮。色於眼識所慮。如是爲
T2251_.64.0052a28: 。二義別何。初唯約能。故云於自等。後能
T2251_.64.0052a29: 所合。是二解異。譬如色不他心。唯自
T2251_.64.0052b01: 彼於他不轉。或男女和會不餘事
T2251_.64.0052b02: 若法境界眼等五根者 夫順前句。順後句
T2251_.64.0052b03: 相。古今云云。今謂。光四左云。依毘婆沙。若
T2251_.64.0052b04: 寛問狹順後句答。若以狹問寛順前句
T2251_.64.0052b05: 答。若互有寛狹四句分別答。寶疏三左同。麟
T2251_.64.0052b06: 云。問中境界居前。所縁是後。今即順所縁
T2251_.64.0052b07: 答云。故名順後。亦名稱後句答。又寶疏次
T2251_.64.0052b08: 五十
一右
意識所依亦等無間云。若先將
T2251_.64.0052b09: 識所依性。問等無間。此即以狹問寛順
T2251_.64.0052b10: 答。若先將等無間縁性。間所依性。即是
T2251_.64.0052b11: 寛問狹順後句已上是婆沙等竝云。
T2251_.64.0052b12: 狹問寛。唯約境界亦所縁之一問中前後
T2251_.64.0052b13: 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_.64.0052b16: 二十
一左
意識所依性者即是等無間耶。設是意識
T2251_.64.0052b17: 等無間復是意識所依性。應順前句答。謂
T2251_.64.0052b18: 是意識所依性者定是意識等無間。有是意
T2251_.64.0052b19: 識等無間非意識所依性。謂無間滅
T2251_.64.0052b20: 心所法界。演祕七末十九左 依對法十五十右
T2251_.64.0052b21: 云。順前句者。謂於諸法中隨取二法。更互
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
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。此應順後句答。諸能取亦所取。
T2251_.64.0052b28: 所取非能取。謂色等五境及法處除
T2251_.64.0052b29: 。準此等文。今論略所順後句者。嗚呼悲
T2251_.64.0052c01: 哉未以寛問狹之旨。所纒文相誤毀
T2251_.64.0052c02: 正義邪義。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
T2251_.64.0052c04: 縁亦境界。即以狹問寛。定可前句。何可
T2251_.64.0052c05: 後句。亦復不一問何得寛問狹。又演
T2251_.64.0052c06: 祕等中致兩問。竝是問寛狹之法。何以
T2251_.64.0052c07: 對二問。可寛問狹。亦復彼中標
T2251_.64.0052c08: 止後法。非所取爲前法能取爲
T2251_.64.0052c09: 耶。又若兩問前後者。不寛問
T2251_.64.0052c10: 。以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: 後問順後句答。例何在。故知雖問示
T2251_.64.0052c13: 。至順前順後。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
T2251_.64.0052c17: 問前後。而其答説義已極成。必不後問
T2251_.64.0052c18: 也。然正答時。順前句答。順後句答名目。亦必
T2251_.64.0052c19: 兩問之前後。其辭同彼。故云順前
T2251_.64.0052c20: 。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。然對法論依前法所問者。
T2251_.64.0052c23: 即説其義決定。故云止前法。云止後
T2251_.64.0052c24: 。由是其義決定。及答説名言。所對有別。
T2251_.64.0052c25: 偏執者非也
T2251_.64.0052c26: 此中大徳 此是所許 第二叙經部於
T2251_.64.0052c27: 障礙有對。此中者此有對中。尊徳云
T2251_.64.0052c28: 。鳩摩羅多者有部有鳩摩羅多。三論玄(十三
左)四論玄引影公暢公序云云
T2251_.64.0052c29: 唯識述記二本三十
六左
云。日出者經部本師。佛去
T2251_.64.0053a01: 世後一百年中。北天竺怛叉翅羅國有鳩摩
T2251_.64.0053a02: 羅多。此云童首。造五百論。經部種族以
T2251_.64.0053a03: 所説宗。當時猶未經部。經部四百年
T2251_.64.0053a04: 中方出世故光記釋今文經部。本從
有部出者非也。寶釋爲
同四本
T2251_.64.0053a05: 五十
三左
經部有三。一根本即鳩摩羅多。二室利
T2251_.64.0053a06: 邏多造經部毘婆沙。正理所言上座是光記九
(二十
T2251_.64.0053a07: 八)又九(四十二左)寶九(二十四左)又(三十四右)及正
理鈔皆云。正理上座室利羅多。正理二十(十三右)曰。此
T2251_.64.0053a08: 中上座妄作此言。生等五因非聖教説。彼謂聖教會
此名。未審彼宗何名聖教。爲鳩摩羅設摩文頌。爲
T2251_.64.0053a09: 扇帙略所造論門。且佛教中有此想名。廣集處處
此名。鳩摩羅此云童。設摩此云寂。此童寂是則鳩
T2251_.64.0053a10: 摩羅多乎。若爾上座應室利羅多也。而童寂與鳩摩羅
同異可考。按各別。故正理六(三右)云大徳鳩摩羅
T2251_.64.0053a11: 。無設摩言。故次云上座也。正理中往往指鳩摩羅
上座。法勝毘曇一(八右)云上座鳩摩羅多。正理
T2251_.64.0053a12: 第六(三右)引云鳩摩羅多頌。次文云上座所宗。又第三
(二十左)云彼上座及餘諸譬喩者。又但指經部時只
T2251_.64.0053a13: 譬喩者。而譬喩者言廣通本末也。指室利羅多
上座。正理十(四右)云上座室利多立受想思別有
T2251_.64.0053a14: 體性。以經説故。依之第六文意。室利羅多依信鳩摩
羅多頌。云上座所宗。不必鳩摩羅多也。或通二師
T2251_.64.0053a15:  三但名經部。問。何故擧之。答。有兩説
T2251_.64.0053a16: 神太云。雖經部所説薩婆多義。故云
T2251_.64.0053a17: 此是所許。又光記五左云。論主意朋經部。故
T2251_.64.0053a18: 此是所許。而破神太然。寶疏等竝
T2251_.64.0053a19: 有人
依信
今皡按。神太爲正。一此本出法勝毘
T2251_.64.0053a20: 。彼一八右三種有對訖云。如上座鳩摩
T2251_.64.0053a21: 羅多説。若心欲起時爲他所障礙。當知是
T2251_.64.0053a22: 障礙有對。相違是無對已上 彼已不破故。今
T2251_.64.0053a23: 此是所許。有部不悉許經部義。而於
T2251_.64.0053a24: 若遇異縁起。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_.64.0053b01: 有部尊義。而亦無害。故彼不光(五左)云。雜
心四句文同
T2251_.64.0053b02: 等者。撿彼一(二十二右)。
同今論。何云經部
T2251_.64.0053b03: 不可記爲善不善等 雜心一二十
云。善者記
T2251_.64.0053b04: 善。不善記爲不善。不記善不善故説
T2251_.64.0053b05: 記説文徐。注曰
分別記之也
已下兩説婆沙百四十四
T2251_.64.0053b06: 五十一初丁
已下
三性名義。有多釋中也
沙五
T2251_.64.0053b07: 十一(三左)曰。若法不記善不善説爲無記。復次
佛記善法有可愛果。記不善法有非愛果。若法無
T2251_.64.0053b08: 彼二果可記説爲無記。復次無記雖有
自性可記而無異熟故名無記云云
T2251_.64.0053b09: 有説不能應唯無記者 擧異説破。婆沙
T2251_.64.0053b10: 百六十一四左云。不異熟果。故名無記。阿
T2251_.64.0053b11: 毘曇心論一四右云。此非樂報可記。亦非
T2251_.64.0053b12: 報可記。故曰無記。法勝毘曇一八左云。彼無
T2251_.64.0053b13: 愛不愛果可記。是故無記。雜心論一十九左
T2251_.64.0053b14: 爾。正理顯宗不
此義
今破彼義。然於下亦用此。謂
T2251_.64.0053b15: 論十三十五左但約後説。十五十二右 但用
T2251_.64.0053b16: 。倶是本宗義故
T2251_.64.0053b17: 三右若爾觸界非段食性者 色界中。上正
T2251_.64.0053b18: 釋。下問答。此有二。初觸問答。後鼻舌二根
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_.64.0053b21: 修得生得因果。此初二也。雜心一二十
三右
 云。三
T2251_.64.0053b22: 香味觸是摶食性。彼亦應觸者。此則不
T2251_.64.0053b23: 然。觸入性有二種。或是摶食性。或非摶食
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:
T2251_.64.0053b27: 三左香味離食 故觸非有 顯宗三九右 曰。
T2251_.64.0053b28: 食性觸於彼得有。觸界於彼無
T2251_.64.0053b29: 。有餘用。所謂成身。若不爾者。大種
T2251_.64.0053c01: 無。則諸所造亦應非有。便同無色。何名
T2251_.64.0053c02: 色界。又於彼觸外用。謂成宮殿及衣
T2251_.64.0053c03: 服等。雖食欲觸有別用。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_.64.0053c06: 三左有餘師説故在彼無者 光十左一爲
T2251_.64.0053c07: 沙異説。二引相須蜜倶舍釋。爲經部室利邏
T2251_.64.0053c08: 。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: 義。住此者欲界。依彼色界。舊論云。依
T2251_.64.0053c11: 定及三摩跋提。或見色聞聲與輕安相應
T2251_.64.0053c12: 觸勝類。能益彼身等。今又靜慮與等至
T2251_.64.0053c13: 兩種。光記依四靜慮。現
起等至者非也
梵云駄南衍那。此云
T2251_.64.0053c14: 靜慮。三摩鉢底此云等至光六(三九左)寶二
十八(三十等)略纂五
T2251_.64.0053c15: (二十丁)倫四
上(初丁)等
 靜慮總擧簡欲無色。正取初靜
T2251_.64.0053c16: 。等至唯定通有無心散心。今正取
T2251_.64.0053c17: 間定。故擧兩種。輕安者。大善地中心所。光第
一第
T2251_.64.0053c18: 三爲是。第四爲
輕細觸非也
 舊論云與輕安相應。能所別
T2251_.64.0053c19: 體故。殊勝觸者。簡欲麁強。顯色界微妙觸
T2251_.64.0053c20: 光第一義爲色界觸境正。第二第三義爲欲界
非也。色聲已色界。觸境何可欲界。若欲界義不
T2251_.64.0053c21: 成故
T2251_.64.0053c22: 三左若爾鼻舌 及莊嚴身 第二鼻舌二根
T2251_.64.0053c23: 問答。文有十二段。此一難前師。二彼通釋。
T2251_.64.0053c24: 初似因明。則他比量。不爾犯違教故。次通
T2251_.64.0053c25: 釋似他隨一不成。然此但依性相
T2251_.64.0053c26: 因明光記
非也
此難有餘論。雜心一二十
三右
云。問。彼
T2251_.64.0053c27: 香味。亦無彼識者。鼻界舌界亦應無。答。
T2251_.64.0053c28: 諸根故。諸根展轉相持故。婆沙第九十
T2251_.64.0053c29: 四右云。色無色界無女男根。無婬愛故。厭
T2251_.64.0054a01: 捨此根彼界故。色無色界無段食故。必
T2251_.64.0054a02: 段食此根故。因慚愧此根故。
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
T2251_.64.0054a05: 用。謂莊嚴身及起言説瑜伽五十六(十三
右)云。何縁色界中
T2251_.64.0054a06: 鼻舌兩界。答爲所依身端嚴
故。又色界中於此二種欲故
女男二根令
T2251_.64.0054a07: 醜陋。有慚愧者必隱覆之光爲論主
者非也
T2251_.64.0054a08: 若爲嚴身何用二根 舊論云。若用如此。
T2251_.64.0054a09: 但須鼻舌依止。爲莊嚴身及以言説。不
T2251_.64.0054a10: 鼻舌二根。寶爲所依色觸非也
T2251_.64.0054a11: 三左終有雖無用 定當死者者 六前師質
T2251_.64.0054a12: 論主無用不生。非自許無用。故言有雖。然
T2251_.64.0054a13: 光記誤設前後相違問答。有雖無用 得
T2251_.64.0054a14: 有根起者 七徴二根起因。初二句牒彼意
T2251_.64.0054a15: 而致二根徴。寶師分科爲是。舊論云
T2251_.64.0054a16: 因可生。此諸根從何因故。正理闕初二
T2251_.64.0054a17: 故。普光二句屬上爲通妨。大不
T2251_.64.0054a18: 義旨。若不爾。何正理闕如
T2251_.64.0054a19: 四右若離境愛 鼻舌應無者 九論主以
T2251_.64.0054a20: 責有三。初約境愛根愛難。根愛亦離云
T2251_.64.0054a21: 。二或應下男根例難。初正難。若謂下破
T2251_.64.0054a22: 寶云
非也
舊論云。若生鼻舌二根。男根云何不
T2251_.64.0054a23: 生。由生醜陋故。若根藏如象王陰。云何醜
T2251_.64.0054a24: 陋。三又諸下牒前質義
T2251_.64.0054a25: 若爾便違下 十前師顯違教。中含三十九
T2251_.64.0054a26: 五右婆羅婆堂經五右云。爾時世尊告比丘曰。
T2251_.64.0054a27: 婆私吒。有時此世界皆悉敗壞。時若有衆生
T2251_.64.0054a28: 晃昱天。彼於其中妙色意生。一切支節
T2251_.64.0054a29: 諸根具足。十一隨彼下通經。婆沙九十四右
T2251_.64.0054b01: 經云。色界諸天皆具根故。決定成就眼
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
T2251_.64.0054b04: 。非一切有。勿憂苦等彼亦有
T2251_.64.0054b05: 四左五識有尋伺 鮮本及頌疏作唯尋伺
T2251_.64.0054b06: 此十八界諸法約尋伺相應不相分別。與三地分
各別。故頌前問無地言。又下云約三地之
T2251_.64.0054b07:
一長行云唯言故。若無何爾。二
T2251_.64.0054b08: 舊論云。有覺亦有觀定是五識。長行云。言
T2251_.64.0054b09: 定爲異餘界。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: 別釋以唯字。然本頌及正理。顯宗
T2251_.64.0054b12: 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_.64.0054b14: 有故顯宗
亦爾
然有人。有字梵語亦兼定義。於
T2251_.64.0054b15: 唯亦存定義。故頌云有。長行云唯。舊論云
T2251_.64.0054b16: 定。竝非相違。是以正理十三十二左云。此中
T2251_.64.0054b17: 有言兼顯定義有尋有伺隣近釋約所相應増勝
名故有者相應義也兩種隣近也。
T2251_.64.0054b18: 有尋即有伺持業釋。一體亦與尋相應亦與伺相應有
兩用故無尋唯伺唯伺邊隣近釋無尋即唯伺持業釋也無
T2251_.64.0054b19: 尋無伺唯持業釋也若依三地名有尋有伺地有尋
有伺相違釋中間有有字故亦持業也加地亦持
T2251_.64.0054b20: 業也今名五識
其義各別也
又續高僧傳九十二左道寵傳文。
T2251_.64.0054b21: 菩提留支與勒那摩提別處而譯十地。只
T2251_.64.0054b22: 有不二不盡。勒那云定不二不盡。是一梵
T2251_.64.0054b23: 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。今論何不兼顯定義
T2251_.64.0054b25: 故説有言。兼正混亂失是一又未唯言
T2251_.64.0054b26: 是二 又僧傳文如正理釋若梵義渉
T2251_.64.0054b27: 故然。彼別譯今同譯。豈令頌散參差是三
T2251_.64.0054b28: 舊論頌。有言外別譯定。梵言各別。今對
T2251_.64.0054b29: 有。故但譯是四 又有鮮本善正
T2251_.64.0054c01: 是五
T2251_.64.0054c02: 五右論曰故説唯言者 釋初句四。初
T2251_.64.0054c03: 標。二由與下五識名有尋伺之所由。三以行
T2251_.64.0054c04: 下五識恒相應之所以。四顯義下釋唯義
T2251_.64.0054c05: 後三不定。正理四 八右此論以行等所以
T2251_.64.0054c06: 文如
寶引
今返破云。意識内門轉時。亦當
T2251_.64.0054c07: 共相應恒。今云恒相應。豈得恒不恒
T2251_.64.0054c08: 以致彈詰。又五與意相望。五麁意細。爲
T2251_.64.0054c09: 意外門轉行相麁。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: 。猶墮在正理恒不恒混亂迷坑云云。全
T2251_.64.0054c12: 論意。寶疏妄設異解。唯行相麁爲因。外
T2251_.64.0054c13: 門非因者故言何之爲 汝牒文省
故言
 又外門無
T2251_.64.0054c14: 尋伺内門有尋伺者。誤之甚。今識向外起云
T2251_.64.0054c15: 外門轉。轉言何不
T2251_.64.0054c16: 無第二尋故 正理破之。光寶救最爲盡理
T2251_.64.0054c17: 五右伺在欲界尋相應故 問。何故頌中不
T2251_.64.0054c18: 説耶。答。前問但約三故。常途唯三名故。
T2251_.64.0054c19: 又達三准知故。謂尋是無尋唯伺。准知伺無
T2251_.64.0054c20: 伺唯尋。故法勝一十右曰。欲界梵世觀。此三
T2251_.64.0054c21: 中不攝。若欲説者。應無觀有覺。雜心一
T2251_.64.0054c22: 二十
三左
四種第四云。云何非有覺有
T2251_.64.0054c23: 。非無覺有觀。非無覺無觀。答曰觀。准
T2251_.64.0054c24: 二文。約常途名。於頌云三。然顯宗三十左云。
T2251_.64.0054c25: 然法少故頌中不説。約少分屬無者。未
T2251_.64.0054c26: 主意。尋唯一故是少分。何説之乎。又不
T2251_.64.0054c27: 三應四最易。由是少分因不定證
T2251_.64.0054c28: 也。若言此無伺唯尋名唯一種。異餘有
T2251_.64.0054c29: 故云少分。亦不爾。名皆是一種。故於
T2251_.64.0055a01: 多少。亦何云法少多少
T2251_.64.0055a02: 五左論曰傳説分別略有三種 經部不
T2251_.64.0055a03: 外有尋伺。而是實有爲自性分別體。論主意
T2251_.64.0055a04: 經部。故云傳説。顯承有部自性分
T2251_.64.0055a05: 別等。次下指論第四十二右尋伺薩經諍。豈不
T2251_.64.0055a06: 斯。正理。光。寶等闕傳説釋。至下所指
T2251_.64.0055a07: 其意顯然故。然有人。但顯婆沙禀承。非
T2251_.64.0055a08: 不信者。若爾諸長行悉應傳説。又違
T2251_.64.0055a09: 也。婆沙四十二十二左云。譬喩者執。尋伺
T2251_.64.0055a10: 即心。或有執。尋伺是假。爲彼執尋與
T2251_.64.0055a11: 伺是心所而實有故作此論。次後十三右
T2251_.64.0055a12: 三分別云。自性分別謂尋伺。又尋伺。經部至
有頂婆沙五十二
T2251_.64.0055a13: (六丁)九十(初右)
百四十四(六右)
T2251_.64.0055a14: 五左自性分別體唯是尋者 顯宗三十一右
T2251_.64.0055a15: 惟是尋。後心所中自當辨釋。正理四十左云。
T2251_.64.0055a16: 體惟是尋伺。心所中自當辨釋伺恐後字順
故。不
T2251_.64.0055a17: 句故又準婆沙正理舊
是字可伺而倒
婆沙四十二
(十四右)
亦云尋伺
T2251_.64.0055a18: 今譯者且略伺。以何知之。舊論云自性分
T2251_.64.0055a19: 別即是覺觀光記五釋
云云非也
T2251_.64.0055a20: 六右論曰 義準成故 能取境故句釋有所
T2251_.64.0055a21: 縁名義。能有所縁境故。是有財釋。正理云。
T2251_.64.0055a22: 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_.64.0055a24: 對散通別也。法勝毘曇一十右云。有此縁
T2251_.64.0055a25: 名爲有縁。彼有境界可取故説有縁。復有
T2251_.64.0055a26: 餘縁名。如手縁杖。此等世俗言説。今擧
T2251_.64.0055a27: 也。此中縁者縁慮義。同所縁有對。而光記
T2251_.64.0055a28: 縁攀縁誤也。故雜心一二十
四右
云。眼識及相
T2251_.64.0055a29: 應法縁色。乃至身識及相應法縁觸。意識及
T2251_.64.0055b01: 相應法縁一切法。彼子註曰。謂以一切法
T2251_.64.0055b02: 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。然此不十四不
T2251_.64.0055b04: 相應。通無爲無表。故應五左初目同右
六目二右九目
T2251_.64.0055b05: 文恐寫誤。可善本。故頌疏二十左非相
T2251_.64.0055b06: 正。義準成故者。準有所縁能取境
T2251_.64.0055b07: 。不境故名無所縁。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_.64.0055b12: 應知。法勝一十右頌云。有縁當知七亦法
T2251_.64.0055b13: 界少分。不無縁。長行云。應知餘定無縁
T2251_.64.0055b14: 雜心一二十
三左
頌。亦不無縁。長行云。無縁非
T2251_.64.0055b15: 心法。四卷本一五右亦爾。依彼等文今長
T2251_.64.0055b16: 行文。頌文餘無言譯時加乎。諸論唯頌有縁
T2251_.64.0055b17: 一邊故。此中異説。毘婆沙師。五識直縁
T2251_.64.0055b18: 。故縁實法。經部五識不實法。縁和合
T2251_.64.0055b19: 假物二十論(五左)述記下(三左)
成唯識一(二十左)觀所縁等
 大乘並破之。
T2251_.64.0055b20: 五識上無極微相故。毘婆沙義不成。五識
T2251_.64.0055b21: 假。彼識上無和合相故。於此衆賢論
T2251_.64.0055b22: 師。正理四十一左至
十六左
 破上座五識縁和合假
T2251_.64.0055b23: 實有極微。而自立極微和集實物
T2251_.64.0055b24: 縁義。顯宗三十二右亦叙極微和集實物義。爲
T2251_.64.0055b25: 五識上無微相之破。更轉立別義。新薩
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: 婆沙等論。如前自性受縁境受等。下
T2251_.64.0055c01: 功能作用等
T2251_.64.0055c02: 六左前八界及聲者 乘前有所縁。故云
T2251_.64.0055c03: 其名體。而前取法分更云半。今取
T2251_.64.0055c04: 全但云八界。故長行云及法界全。言及者。
T2251_.64.0055c05: 及具三義。一相違體別故又前説未説別故。諍不
諍別故。二合集倶無執故。三能等顯異説
 正
T2251_.64.0055c06: 理四十六左云。頌中及言具含二義。一顯
T2251_.64.0055c07: 合集
謂八及聲。總無執受。二顯異門是能
等義。
T2251_.64.0055c08: 成唯識六(八右)云
及顯十一義別心所
 謂餘師説。不根聲亦
T2251_.64.0055c09: 有執受。顯宗三十二右全同。光師全依正理
T2251_.64.0055c10: 實疏不彼。但約義相違曰。聲非有所縁
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: 爾。八之中法界全豈局心。又正理説
T2251_.64.0055c15: 義相違理在絶言。故云前所説七有所縁
T2251_.64.0055c16: 。顯異門義非必無之。何。品類足十七
T2251_.64.0055c17: 七右法勝毘曇一十左雜心一二十
四右
婆沙百三十
T2251_.64.0055c18: 九右等。竝皆聲爲無執受。聲多離根顯故。
T2251_.64.0055c19: 今亦正從彼爲無執受。然不根聲亦可
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
T2251_.64.0055c22: 理。大乘亦兩説。五蘊論。世親十右安慧二十
七右
T2251_.64.0055c23: 雜集論五八右等。竝爲非執受。瑜伽五十六
T2251_.64.0055c24: 十右有執受。倫記十五下二十
三左
云。景云。聲起
T2251_.64.0055c25: 時不根故爲執受。對法據恒有。故不
T2251_.64.0055c26: 執受。基略纂十五
(九右)
云。聲界不根常有。處
T2251_.64.0055c27: 有不恒。今取其界。如是大小竝有兩説
T2251_.64.0055c28: 六左心心所法名無執受者 解名義。心心
T2251_.64.0055c29: 所是能執持。故法勝六卷一七左云。受名。若
T2251_.64.0056a01: 色在根數。及不根。若割截殘壞心心數
T2251_.64.0056a02: 法於中受在中住故。雜心一二十
四右
 全同。五
T2251_.64.0056a03: 根等所執持。言攝者己身所攝。故品類足十
T2251_.64.0056a04: 七右云。有執受謂自體所攝眼界等。簡
T2251_.64.0056a05: 根等攝也。入論二右云。墮自體者名
T2251_.64.0056a06: 執受。是有覺義。心心所自體攝五根以爲
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: 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_.64.0056a12: 於執受故。故阿毘曇論四卷一五左云。心
T2251_.64.0056a13: 心數法所行於中止住故。異則不受。於中九
T2251_.64.0056a14: 界不受。聲心法界非中心心數法止住
T2251_.64.0056a15: 故。若依大乘。瑜伽五十三十右二義。一若
T2251_.64.0056a16: 識依執名有執受。謂識所託安危事同。二以
T2251_.64.0056a17: 此爲依能生諸受對疏七(十
三左)
雜集論同後説
T2251_.64.0056a18: 云。若依此色受得生是名執受。今論同
T2251_.64.0056a19: 。即諸下同後説。即言顯二義終歸一致
T2251_.64.0056a20: 七右尊者覺天 唯大種性者 寶分科好矣。
T2251_.64.0056a21: 正理四十八右寡學上座。廣問答觸處中所
T2251_.64.0056a22: 造色有無。至第五卷八左譬喩論師。廣問
T2251_.64.0056a23: 答所造色異大種。引於眼肉團中契經
T2251_.64.0056a24: 。其大旨同此覺天。皞按。雖人異其所立
T2251_.64.0056a25: 同。此論依婆沙百二十七初丁。擧破覺天
T2251_.64.0056a26: 此論已顯。正理擧破譬喩論師。互示一。故
T2251_.64.0056a27: 婆沙七十四八左云覺天等。等經部也。爲
T2251_.64.0056a28: 此旨光記引合正理
T2251_.64.0056a29: 七左若爾何故 無相違過者 第三覺天引
T2251_.64.0056b01: 經難。正理五八左經畢云。若異大種
T2251_.64.0056b02: 諸根。不根説大種性婆沙所引經
於言
T2251_.64.0056b03: 説下對法師通光師云
舊論曰。但説
T2251_.64.0056b04: 丸與眼根相離。不眼根彼經
T2251_.64.0056b05: 異説。婆沙一百二十七三右云。問。若離
T2251_.64.0056b06: 別有造色。如何會釋彼所引經。答。彼經
T2251_.64.0056b07: 眼根所依大種。不眼體第一又彼經説
T2251_.64.0056b08: 世所共知肉團名眼。非眼根。世於
T2251_.64.0056b09: 眼想轉故。尊者妙音第二義
加勢
 亦作是言。世
T2251_.64.0056b10: 大種眼根名。以是眼根所依止第二
T2251_.64.0056b11: 有餘師説。彼所引經於義無妨。彼經但説
T2251_.64.0056b12: 眼肉團中有地等界。不地等即是眼根
T2251_.64.0056b13: 義何妨第三義今論全依第三義寶師最得
論意。光記
T2251_.64.0056b14: 第二正理
初譯。釋深誤也
何故依第三者。彼初釋未
T2251_.64.0056b15: 肉團言。故未盡理。第二者雖理通而不
T2251_.64.0056b16: 第三出世盡理。故此論意。眼之肉團故
T2251_.64.0056b17: 不離眼根肉團。於其肉團中堅等故。
T2251_.64.0056b18: 是能所依各別不別體義。於中言簡外四
T2251_.64.0056b19: 内四大依聲。正理論五八左婆沙
T2251_.64.0056b20: 後兩説。初具順世所知。後依第三義
T2251_.64.0056b21: 委釋。故彼轉聲義。亦不此論。故舊論
T2251_.64.0056b22: 曰。但説肉丸與眼根相離。不眼根
T2251_.64.0056b23: 而約性相轉文異耳。彼曰。彼言非
T2251_.64.0056b24: 契經深意故。前所引經順世名想。故
T2251_.64.0056b25: 是説。謂諸世間。眼肉團中起眼名想。此
T2251_.64.0056b26: 眼名想依眼所依大種等起先學八轉之日私
改。今依鮮本。現本
T2251_.64.0056b27:
誤也
眼肉團者。總説一切不眼根大種
T2251_.64.0056b28: 所造。若不爾者此經唯應説謂於眼肉先學
八轉
T2251_.64.0056b29: 之改之下返責不成故。
今知依鮮本肉誤
 各別等。堅性等言已遮
T2251_.64.0056c01: 慧眼。應肉團中言已上
順世
又於眼言是
T2251_.64.0056c02: 因第七。肉團中言是依第七。由二種
第七
T2251_.64.0056c03: 總攝一切眼與肉
團大種
眼所肉團眼根
T2251_.64.0056c04: 大種所造。是次上二句體
即示彼所造體
眼所起肉
T2251_.64.0056c05: 團。
起肉團
肉團中所能有
肉團
 有内各別等
T2251_.64.0056c06: 内地界。此則顯示眼等生因依因等
三因
T2251_.64.0056c07: 能造
地大
此重説二第七言。總攝一切眼
T2251_.64.0056c08: 及肉團所依大種已上是此兩釋。初順世間
T2251_.64.0056c09: 後就出世。又性相轉聲別。又於目于眼與
T2251_.64.0056c10: 肉團。後留意于於中兩言。此後解釋古
T2251_.64.0056c11: 今爲難。所以不兩釋差別也。初意世人
T2251_.64.0056c12: 實眼根。於肉團扶根眼名想故。佛
T2251_.64.0056c13: 彼總不辨能所造之。謂此眼名想
T2251_.64.0056c14: 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。以世故。
T2251_.64.0056c16: 若言世。肉團言徒然。後義意兩重所
T2251_.64.0056c17: 依聲。於依義眼肉團中之堅等。依眼之肉團。
T2251_.64.0056c18: 其依眼之肉團中有堅等性。由是顯眼根
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: 。大種但依肉團止住。非彼起。故爲
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: 於眼起肉團其。能有肉團所有堅
T2251_.64.0056c28: 等也。此則下示大種爲所造眼等五因
T2251_.64.0056c29: 何故寄眼肉團中大種者。此則爲
T2251_.64.0057a01: 大種是與眼等之生因。依因。立因。事因等
T2251_.64.0057a02: 五因地大。故此論第一八左云。毘婆沙説。
T2251_.64.0057a03: 造是因義。謂作生等五種因故。普光誤依
T2251_.64.0057a04: 正理初釋此論。寶師直依婆沙第三師
T2251_.64.0057a05: 論。可謂眼目高矣
T2251_.64.0057a06: 七右入胎經中貪心等故者 後通餘經
T2251_.64.0057a07: 二。初擧彼所據經。入胎經者。出毘奈耶雜
T2251_.64.0057a08: 事十一八左十二卷難陀入胎之相
T2251_.64.0057a09: 故婆沙等中往往引云入胎經。開元録云。入
T2251_.64.0057a10: 胎經二卷出乎雜事。義淨鈔出。既類別生
T2251_.64.0057a11: 故刪削稽古破光引瑜伽云。光寶輩動輙采大乘經
縫其説陋哉。今云。光爲別義密意
T2251_.64.0057a12: 瑜伽。其通釋義同故。何可陋。又破開元録
云。蓋有爲而別出。漫削之過矣。是亦未公私
T2251_.64.0057a13:  正理五八左云。又餘經説。苾芻當知。諸有
T2251_.64.0057a14: 士夫出即六界既定。説六爲假有情所依實
T2251_.64.0057a15: 。故知眼等色等造色非大種。若所造色
T2251_.64.0057a16: 諸大種。有何意趣此經不説。通云。此經
T2251_.64.0057a17: 唯説六界餘者。有別意趣故。謂續生
T2251_.64.0057a18: 時眼等無故。雖此位亦有身根。而猶未
T2251_.64.0057a19: 冷等觸。若法有體未作用。不
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: 強勝作用。根本法故云本事。二彼下
T2251_.64.0057a24: 引餘文義。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_.64.0057a27: 處爲六境非也。婆沙七十四三右十義
T2251_.64.0057a28: 竝六根無六境義也。光記。六觸處取能依
T2251_.64.0057a29: 。但約心所論文非也。何者。覺天引
T2251_.64.0057b01: 界經。證唯能造無所造。故引六觸處文
T2251_.64.0057b02: 所造。若約心所何不心所。煩
T2251_.64.0057b03: 六根文而取能依邊。彼若説六界故定
T2251_.64.0057b04: 所造色。若爾説六界中有識界。故於
T2251_.64.0057b05: 有情心所應有。又諸下如是返難。故舊
T2251_.64.0057b06: 論云。復於此經佛説六種觸入故。上所由
T2251_.64.0057b07: 若不爾於汝應受等心所。若汝言心法
T2251_.64.0057b08: 即是心是義不爾。又諸下返難有二。先總
T2251_.64.0057b09: 彼通前經。亦不下別破彼所立宗救。婆
T2251_.64.0057b10: 沙百二十七初左云。覺天所説。色惟大種。心
T2251_.64.0057b11: 所即心。彼作此説。造色即是大種差別。心所
T2251_.64.0057b12: 即是心之差別。彼何故作是説。依契經故。
T2251_.64.0057b13:
肉經
 又契經説云。何等持。謂善心一境性。
T2251_.64.0057b14: 此故説心所即心
T2251_.64.0057b15: 八右謂唯外四燒所稱諍者 正理五十三左
T2251_.64.0057b16: 云。唯者定義。意顯斫等決定是外四界非
T2251_.64.0057b17: 餘。及言爲能斫所斫倶通四界。顯宗三
T2251_.64.0057b18: 三左全同。言亦者顯斫唯外四界是亦其
T2251_.64.0057b19: 體是唯外四界。問。謂者述釋之辭。今無標何
T2251_.64.0057b20: 謂。答。應能斫及所斫謂唯外四界
T2251_.64.0057b21: 前第一四右云。又諸有爲法謂色等五蘊。第九
T2251_.64.0057b22: 六右頌曰。前三種入胎謂輪王二佛。由之舊
T2251_.64.0057b23: 論頌曰。能斫及所斫謂是外四界。然今爲便
T2251_.64.0057b24: 第三句。依倒句法譯出。問。婆沙百三十三
T2251_.64.0057b25: 斫有兩家。何但云燒稱諍。答。論主
T2251_.64.0057b26: 斫異説故。或擧一顯餘。不唯故。
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。非擧盡。擧一二思慮基
T2251_.64.0057b29: 八右何法名斫 則無根故者 令各續起者。
T2251_.64.0057c01: 相逼近續生木石等。各各別別而相續生
T2251_.64.0057c02: 。簡根中有三因。初非他分之。次非
T2251_.64.0057c03: 自體成二法。後離散離身時。雖分義
T2251_.64.0057c04: 根體
T2251_.64.0057c05: 八左内五有熟 那唯後三者 此五類門出
T2251_.64.0057c06: 雜心論。一三十五左而彼唯一頌未明顯。於義無
T2251_.64.0057c07: 差。彼頌曰。十一界有二。六三一四種。事及
T2251_.64.0057c08: 長養報。刹那與依種。光記二十二右總別分別
T2251_.64.0057c09: 精密焉
T2251_.64.0057c10: 九右異熟因所昔所造業者 釋異熟名義
T2251_.64.0057c11: 四釋。第一説未別釋因名異熟所以。總
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
T2251_.64.0057c14: 。義理亂漫如寶破也。論下三釋。具釋
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。今簡第三所熟能熟。異熟二
T2251_.64.0057c18: 字竝屬因持業釋。因若不變異。不成熟
T2251_.64.0057c19: 花落果成。生言是果。亦從聲依主若依
T2251_.64.0057c20: 法師述記一本
四十六左
變異而熟。因變異之時果方
T2251_.64.0057c21: 。異之熟依主釋。熟即生持業釋。彼得下第
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
T2251_.64.0057c25: 理在絶言。故略不説。彼言宋本作或。寶疏
T2251_.64.0057c26: 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
T2251_.64.0057c28: 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_.64.0058a01: 生從聲依主。光寶正釋爲又此論第四(八
右)云又於異體
T2251_.64.0058a02: 假立因名。如此六觸處應知名宿作業。準彼今
亦證果立因名。反顯證也而光等取所依觸大誤
T2251_.64.0058a03: 也。舊論三云如
六種觸處名宿業
喩況引證非也可思。猶
T2251_.64.0058a04: 女人舍利。生子從母名舍利弗。後
T2251_.64.0058a05: 彼母舍利弗母。婆沙百二十七二右曰。
T2251_.64.0058a06: 造名。云何知然。如
T2251_.64.0058a07: 經説。苾芻當知。觸由二縁。所謂眼色乃至
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
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_.64.0058a13: 別。全同今別類所熟。然寶疏十五左
T2251_.64.0058a14: 此第三。更加一解。而自解釋。元迷
T2251_.64.0058a15: 別。釋義亂漫不評 問。何故迴第三
T2251_.64.0058a16: 首。答。彼有志也。志者對法諸論依異類
T2251_.64.0058a17: 故。且擧一二。婆沙十九十六左 説異熟五
T2251_.64.0058a18: 。第五云。有處異熟説名異熟。如此中説
T2251_.64.0058a19: 色等異熟果異熟。此無記果從善不善異
T2251_.64.0058a20: 類因生。故名異熟。又二十十七右云。問。何故
T2251_.64.0058a21: 異熟因。異熟是何義。答。異類而熟。是異
T2251_.64.0058a22: 熟義。謂善不善因以無記果。是熟義如
T2251_.64.0058a23: 前已説。雜心一三十
六左
云。彼報者善不善業報
T2251_.64.0058a24: 果。是等雖異類義同。而異屬因爲別耳
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
T2251_.64.0058a27: 。而論主不取捨。何責次列。有人破
T2251_.64.0058a28: 師爲四解。其意。此論文三節但二或言故。
T2251_.64.0058a29: 第二業果二。如次依主持業。舊論亦
T2251_.64.0058b01: 但復次有二。而無果文。正理。顯宗亦
T2251_.64.0058b02: 果。更加離因義。今云。是執文失義。
T2251_.64.0058b03: 舊論已闕文何成證。未正理。顯宗全
T2251_.64.0058b04: 。所謂盲目乎。雖或言義別爲四節
T2251_.64.0058b05: 失。又如次依主持業者何謂。二三倶異即
T2251_.64.0058b06: 熟持業。若言三字。何云業果。業果別約
T2251_.64.0058b07: 異熟兩言
T2251_.64.0058b08: 九右飮食資助内城者 訣曰。二釋長養
T2251_.64.0058b09: 三。初擧能養釋。二破異説。三釋長養相
T2251_.64.0058b10: 初中。光記。資助爲別事詳。寶疏爲勝。
T2251_.64.0058b11: 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増上生。有説者。
T2251_.64.0058b13: 雜心一三六右云。眼及衆具。梵行梵清淨義。則
戒法。琳音五十
T2251_.64.0058b14: 九(初左)應音二(十四右)三(十五右)
探玄二(三九左)玄賛二(十三右)
正受所長養
T2251_.64.0058b15: 故是長養。長養有續者。舊論。及正理。顯宗竝
T2251_.64.0058b16: 相續爲勝
T2251_.64.0058b17: 九左聲有等流便違正理者 訣曰。何故第
T2251_.64.0058b18: 二句知等流長養。答。此次第。異。養。流。實。
T2251_.64.0058b19: 五事下
(五右)列
中實唯法。刹那唯後三。於
T2251_.64.0058b20: 三中已遮異熟。唯有等流長養理在絶言。
T2251_.64.0058b21: 故正理。顯宗竝云。既説聲界無異熟生。義
T2251_.64.0058b22: 准非等流長養。故五事下五左云。聲唯
T2251_.64.0058b23: 二。於前三異熟。隨欲轉故者。聲隨
T2251_.64.0058b24: 起。是婆沙九説中第三説。雜心論一三右
T2251_.64.0058b25: 彼第五説現在方便。第三隨欲生。第九有
T2251_.64.0058b26: 。正理亦擧有間隨欲二。今擧初餘隨
T2251_.64.0058b27: 取。異説中。初説云諸大縁撃。此意
T2251_.64.0058b28: 業生色聲香味等諸大。所生大種非一故
T2251_.64.0058b29: 諸。其中聲大種有縁撃發聲。無縁不
T2251_.64.0058c01: 撃發。隨欲起聲故寶(二十
左)婆沙
 故簡別云
T2251_.64.0058c02: 縁也。此有因縁聲之縁。非大種
T2251_.64.0058c03: 助縁。光師非也。寶亦撃發縁非造義
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: 唯云大種諸故。不某大故。後師
T2251_.64.0058c08: 業所生大種聲故。爲破通後師。於
T2251_.64.0058c09: 終置破也寶師
可也
問。若爾施設論文何通。答。按
T2251_.64.0058c10: 論主意破展轉因兩説。依之觀之則但助
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
T2251_.64.0058c13: 熟生。朋經部故。成實論五聲相品十四右曰。
T2251_.64.0058c14: 又業因縁故聲有差別。如衆生聲或麁或幽
T2251_.64.0058c15: 光記令初説第四五轉。及與正理二十
T2251_.64.0058c16: 挍。又唯破初説後者。竝皆違文義。全
T2251_.64.0058c17: 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
T2251_.64.0058c19: 聲違正理又和會正理二十與婆沙
T2251_.64.0058c20: 有對無對最盡理矣。正理論欲
T2251_.64.0058c21: 三轉而救難。故不有説直示義。而身受
T2251_.64.0058c22: 難迴初則致救。彼欲後説故。特標有餘
T2251_.64.0058c23: 乃致別難。若如此論同致身受難。應
T2251_.64.0058c24: 前師通釋故。故別設破。此論欲竝破
T2251_.64.0058c25: 兩説。故二倶云有説舊論竝
有餘師
而最後致能破
T2251_.64.0058c26: 若如光記後説三失。一擧難。先以
T2251_.64.0058c27: 彼義通。如隨欲生第三有説。自存意故先
T2251_.64.0058c28: 之。二不有説。三應能破之後。光記
T2251_.64.0058c29: 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_.64.0059a02: 二十
七右
獨住義。初許獨住義大非也。此
T2251_.64.0059a03: 三。初立義。二問答明唯所造唯能造竝非
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: 從生。舊論云霜佉四大聲故。述
T2251_.64.0059a12: 後説意中。同正理第四轉非也。綴文
T2251_.64.0059a13: 各別故。後釋爲各別是。釋能破中。論主
T2251_.64.0059a14: 後師。破初師者非也。竝破兩説故。次
T2251_.64.0059a15: 正理救中初可也。次破第三傳救
T2251_.64.0059a16: 允。如寶疏辨。發造異故。寶疏破光破
T2251_.64.0059a17: 者可也。又擧光救云。此破未其意
T2251_.64.0059a18: 者。光云初師既破。後師還立文詳也。破
T2251_.64.0059a19: 師其義理被後師。爾云還立
T2251_.64.0059a20: 次破光反破得。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: 。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: 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: 何可異熟。又古兩異説定通長養等
T2251_.64.0059a27: 。今通釋門故任問論之。爾寶疏等謂
T2251_.64.0059a28: 異熟者非也。何云唯異熟乎。又破
T2251_.64.0059a29: 諸徳後師是也。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: 擧身掉動文古徳全不當。古徳約
T2251_.64.0059b03: 爾故。今約造故不爾。又證九十婆沙
T2251_.64.0059b04: 之。次破諸徳爾也。次引婆沙百三十
T2251_.64.0059b05: 有人等。最爲精當
T2251_.64.0059b06: 十右如是已説 今應略答者 訣曰。光寶科
T2251_.64.0059b07: 名不同。光云得成就門等
不成
三二
右初
云。此
T2251_.64.0059b08: 中總明得。成就。捨。不成就。如婆沙具説。是
T2251_.64.0059b09: 正理五終曰。後五種三得與成就。竝互
T2251_.64.0059b10: 相望。及捨不成如婆沙廣文示現。恐煩不
T2251_.64.0059b11: 顯宗
全同
此論
一右
總結云已説得成就等故。
T2251_.64.0059b12: 寶疏但科云得成就門。異正理論。而有
T2251_.64.0059b13: 。婆沙七十三廣明得成就。無別有捨不
T2251_.64.0059b14: 。今論全依彼故如是。而正理論加捨不
T2251_.64.0059b15: 者。雖七十三無之。於百六十三卷十六右
T2251_.64.0059b16: 得成就差別七説。終云捨不成就亦
T2251_.64.0059b17: 復爾。故。皡按。兩論意各別。而結云得成就
T2251_.64.0059b18: 。擧今得成就次成就眼等。全非
T2251_.64.0059b19: 捨不成就。若不爾何故七十三卷不示捨
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。今須之。開爲三門。一
T2251_.64.0059b22: 本説。二評諸説。三示當文意。初出本説
T2251_.64.0059b23: 者。一百六十二十五左曰。問。得成就何別。有
T2251_.64.0059b24: 説。名即差別。有説。未得而得名得。已得而
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: 得。先有繋屬而有繋屬成就。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_.64.0059c02: 就通初後。得成就是謂差別倶舍四(十四右)
入論下(六右)竝
T2251_.64.0059c03: 第六説亦兼第三説。正理十二(初
左)顯宗六(十五左)竝依第二説
乃至捨不成
T2251_.64.0059c04: 就差別如前得成就。相違應廣説又解是故
下總結也。
T2251_.64.0059c05: 諸義中第四説先不成就而成就名得。
是成就通初義故令諸義總結也
今云。成就
T2251_.64.0059c06: 初後者。唯初不後得名成立。成就
T2251_.64.0059c07: 爾。必後帶初而成就名立。故云初後
T2251_.64.0059c08: 但初獲之得位亦名成就寶疏
失解
若不
T2251_.64.0059c09: 者。何得初獲名得。得已不失名成就
T2251_.64.0059c10: 故等 已上名義差別。若約體唯是一得無
T2251_.64.0059c11: 成就別體。故此論四十四右云。得謂獲成就。婆
T2251_.64.0059c12: 沙三十二十八右云。得獲觸證文字雖別同顯
T2251_.64.0059c13: 一義。又百五十七四右曰。此中得言欲何所顯
T2251_.64.0059c14: 謂獲成就。云何知然。如施設論説。得云何
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。聲雖別而義無異。二評
T2251_.64.0059c17: 諸説者。光記中約生住滅得成就不成。實
T2251_.64.0059c18: 婆沙七説。而約所得法之且爲
T2251_.64.0059c19: 能得差別。於擇非擇能得。而無
T2251_.64.0059c20: 住滅。以無爲法故 寶疏二十五左緊斥之好事
之至也。光四(四九左)爲
T2251_.64.0059c21: 可。但中間不得成就。但云前後倶得
非也。寶四(三七右)中間悉名成就正也
 次以
T2251_.64.0059c22: 正理得生相法生相妨。次三十
二左
T2251_.64.0059c23: 將義是成立得捨初念義。次三十
三右
婆沙
T2251_.64.0059c24: 成就中初後者。雖失而除得時
T2251_.64.0059c25: 第二念已去之是故爲失。彼初後者
T2251_.64.0059c26: 初念後念通總名成就故。次破古徳新舊
T2251_.64.0059c27: 。亦以非也。寶疏中三十
三左
 初念名得亦名
T2251_.64.0059c28: 成就。者。見婆沙誤矣。彼七説中無此義
T2251_.64.0059c29: 初後者如先解。如汝者得已不失名
T2251_.64.0060a01: 成就文何通。次約能得之。破光師是有
T2251_.64.0060a02: 二失。一不光心。失。如先伸湛子破光今
法生相
T2251_.64.0060a03: 根品能得者忽前後相違者。今明十八
界得不得。下説得體論文本各別反誤也
二今文段
T2251_.64.0060a04: 所得論。文句分明故。非得體。次取
T2251_.64.0060a05: 徳釋者。古徳意順婆沙。全非汝初念有
T2251_.64.0060a06: 二名也。又改時字非也。次此論。得時取
T2251_.64.0060a07: 當名成就者。與二十
五右
二義
T2251_.64.0060a08: 違也。次二十
五終
問答爲是。第三示當文意
T2251_.64.0060a09: 者。至次四句
T2251_.64.0060a10: 十右頌曰倶得非等者 訣曰。兩單云獨得
T2251_.64.0060a11: 倶是云倶得。雙非云非。言等者。眼與色。眼
T2251_.64.0060a12: 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
T2251_.64.0060a14: 。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_.64.0060a17: 後兩番各有四句。皆如婆沙七十三八右。
已下
T2251_.64.0060a18: 耳聲耳識等五三界各有十二番。總成七十
T2251_.64.0060a19: 二番。今唯擧一攝餘故云等。更
T2251_.64.0060a20: 十左論曰謂除前相者 訣曰。問。二四句同
T2251_.64.0060a21: 眼與識相望何差別 答。於得本有兩種
T2251_.64.0060a22: 之成二別。論四十四右云。得有二種。一者
T2251_.64.0060a23: 得。已失今獲。二者得已不失成就。應
T2251_.64.0060a24: 非得與此相違。今約得今始得。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: 。依之云先不成就今得成就。後約
T2251_.64.0060a27: 已不失第二念以去名成就十八界。故
T2251_.64.0060a28: 但言成就等先今簡。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
T2251_.64.0060b01: 。今得成就者。得於成就。非得而成
T2251_.64.0060b02: 寶疏
失解
得獲成就語別義同。能得於得義云
T2251_.64.0060b03: 得成就。先今言顯初念義。而言今得
T2251_.64.0060b04: 。下無之。依之爲二門初爲得門。後
T2251_.64.0060b05: 成門。以此義。正理云得及成就如
T2251_.64.0060b06: 思。此中竝皆約能得能成就別十八
T2251_.64.0060b07: 。非所得之得。然光釋寄所得法能得
T2251_.64.0060b08: 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: 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: 。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_.64.0060b21: 十左等謂若有總復言等者 訣曰。釋等三。
T2251_.64.0060b22: 一成就四句。二如是下類勸。三爲攝下結意。
T2251_.64.0060b23: 初中初句成根不眼識。上三地五根已
T2251_.64.0060b24: 成。五識皆無。猶不眼識。故云眼識不
T2251_.64.0060b25: 。第二句成識不根。生欲界最初。迦
T2251_.64.0060b26: 蘭羅時。定成識未根也。又雖眼根
T2251_.64.0060b27: 縁壞失無根。第三句生欲故成識。得
T2251_.64.0060b28: 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
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
T2251_.64.0060c08: 餘約勝説根識相對。又彼就義麁細
T2251_.64.0060c09: 就爲前。謂成就唯一義。得門古今具足故。今
T2251_.64.0060c10: 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。然今爲義無別不法逼迫
T2251_.64.0060c14: 特如是唯彼初句爲第二句異耳。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: 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。頌文顯了所説。婆沙
T2251_.64.0060c19: 七十三十右曰。如是眼界。色界。眼識界。展轉
T2251_.64.0060c20: 相對有十二論。如是耳。聲。耳識界。乃至意。
T2251_.64.0060c21: 法。意識界。展轉相對亦各有十二論。如
T2251_.64.0060c22: 則説同分對同分。若不同分對不同分
T2251_.64.0060c23: 是説同分不同分。舊婆沙五十
六(十四右)云相似不相似
眼界。色界。眼
T2251_.64.0060c24: 識界有五種三論。耳界。聲界。耳識界有
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
T2251_.64.0060c28: 十一右我依名内故説名外者 訣曰。寶疏
T2251_.64.0060c29: 分科爲是。光記據百三十八今文。寶
T2251_.64.0061a01: 疏據七十四是。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_.64.0061a08: 二十
五右
阿頼耶識由先業力及愛爲因。成
T2251_.64.0061a09: 世間若干品類。妄計人執爲作者。故順
T2251_.64.0061a10: 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: 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: 此所依。問。若爾心應内。是我而
T2251_.64.0061a15: 能依故。答。我及我所依竝名内。下云
T2251_.64.0061a16: 所依親近此義。謂能所依而親近故。能
T2251_.64.0061a17: 所依倶名内。光記三十左我執依止三義。第
T2251_.64.0061a18: 一約我見相應非也。爲我見是。外道等
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: 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: 我。執取爲執。令無漏心。而通諸心
T2251_.64.0061a25: 妨自評取。亦非也。且順世想我依義
T2251_.64.0061a26: 何可法。況舊論云我慢之。次破
T2251_.64.0061a27: 。第三解全無此論。何可破。況與正理
T2251_.64.0061a28: 不同。如二十
九左
。寶疏我執開相應所縁
T2251_.64.0061a29: 。全非今論意也。次破光記正理大得矣。
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
T2251_.64.0061b04: 等十二非也。色等所縁故名外。雖我能
T2251_.64.0061b05: 所依同名内。能所縁同可外。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:
T2251_.64.0061b08: 十一右世尊餘處心調能引樂者 正法念處
T2251_.64.0061b09: 經二十七十一左出。稽古上六右曰。按正法念
T2251_.64.0061b10: 處都七品。初六品明瑜伽師觀境。後一品明
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_.64.0061b15: 耳。今云。婆沙百九十八十六右四行跡。及八十
T2251_.64.0061b16: 中劫。八大地獄。二十二根。九十八隨眠。四生
T2251_.64.0061b17: 門。五業。三業。二業各引正法經。可撿也
T2251_.64.0061b18: 十一左論曰恒名同分者 訣曰。文大分爲
T2251_.64.0061b19: 二。初釋頌。二解名義。初中爲二。初釋
T2251_.64.0061b20: 三字法界唯同分。二釋下七字餘十
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_.64.0061b24: 下擧事示由。初境同分文。光寶異解。光三十
八左
T2251_.64.0061b25: 法同分先總通六境境同分相
T2251_.64.0061b26: 法爲意定爲境。五境爲五識定爲境故。寶
T2251_.64.0061b27: 三十
一右
若境言簡別六根六識。定爲所縁言簡
T2251_.64.0061b28: 五境。五境各爲二爲境不決定故。次引
T2251_.64.0061b29: 義。圓暉依光記湛亦
爾也
 今按。光記爲
T2251_.64.0061c01: 善正。所以者何。此論先總明境同分。次明
T2251_.64.0061c02: 法界唯同分非彼同分。不爾者法界唯同義
T2251_.64.0061c03: 顯。故言若顯六境無簡別。境識言亦顯
T2251_.64.0061c04: 六境六識。若不爾何故不法界與
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_.64.0061c08: 是故正理六七右云。法同分者。謂一法界唯是
T2251_.64.0061c09: 同分。今應先辨境同分相。若境與識定爲
T2251_.64.0061c10: 所縁。且如法界等。如寶所引。準之顯
T2251_.64.0061c11: 六境今應先辨等。而意在法界故。次文
T2251_.64.0061c12: 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
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_.64.0061c18: 十二
迦濕彌羅國等 訣曰。光師四一右
T2251_.64.0061c19: 。花嚴音義三四右此云阿難入。其因縁同
T2251_.64.0061c20: 西域記三十四左是北印度境故。又云北方師
T2251_.64.0061c21: 婆沙結集之處故爲名。又是衆賢論師本國
T2251_.64.0061c22: 也。對此乾駄邏國有部云西方師。又云
T2251_.64.0061c23: 國師。是故今文云西方師。婆沙七十一外國
T2251_.64.0061c24: 。説五種。又百九十五左迦濕彌羅外
T2251_.64.0061c25: 諸師。如元喩正理抄九三九左光三三十
四右
寶三
T2251_.64.0061c26: 二十
六右
。光寶神太同破西方師。光四十
一右
云。
T2251_.64.0061c27: 然舊倶舍云。是西方師翻者謬也者。現行舊
T2251_.64.0061c28: 論。明本。鮮本全同此論。按此十三字後人
T2251_.64.0061c29: 誤。見舊論付光記。而後雜入爲本文
T2251_.64.0062a01: 云何同分名彼同分者 同分分是一分義
T2251_.64.0062a02: 也。各自同有交渉分。又各自作用。同有
T2251_.64.0062a03: 一分。又各自同有觸果之能。由是名
T2251_.64.0062a04: 。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_.64.0062a08: 十四
前及此色 親發起故 太寶兩師總通
T2251_.64.0062a09: 上三種勝釋。何以知之。前異生性無
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: 第二色。下曰。身口二業是色故。是故非
T2251_.64.0062a13: 見諦滅。何以故。不四諦理故。次有
T2251_.64.0062a14: 法忍反責。依文勢異生性。光記四十
六右
T2251_.64.0062a15: 義。第一義爲可。第二義分配二因非也。第
T2251_.64.0062a16: 三義除異生性非也
T2251_.64.0062a17: 十四
頌曰眼法界諸色故者 訣曰。此二頌。
T2251_.64.0062a18: 正依雜心一二十四左
二十六左
二頌。又五事論上九右
T2251_.64.0062a19: 沙十三初右亦有後頌意。問。諸論破三計
T2251_.64.0062a20: 四計。今何唯破識見。答。破五識倶生慧
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_.64.0062a23: 十四左譬如夜分等 夜晝二各註下二。如
T2251_.64.0062a24: 心一二十
六右
正理論等。光寶無異也
T2251_.64.0062a25: 如是世間諸見等 光記二釋。第一爲正。第
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_.64.0062a28: 準此所餘等 光四十
九右
 二釋。第一指一切法
T2251_.64.0062a29: 正。不爾何得非見之法。準此言如
T2251_.64.0062b01: 初右由此義準説餘無見。又六右 餘十色界等
T2251_.64.0062b02: 無所縁義準成故。若不爾者何故前十四
右終
T2251_.64.0062b03: 八種是見。義準餘皆無見。彼不
T2251_.64.0062b04: 義準今特言之思之。又云諸餘諸言指
T2251_.64.0062b05:
T2251_.64.0062b06: 十五右若眼見者能見非餘者 訣曰。婆沙
T2251_.64.0062b07: 十三初左云。問。若眼見色者。餘識倶時何故
T2251_.64.0062b08: 見。又無眼識時亦應色。答。眼有
T2251_.64.0062b09: 。一者識合。二識空。識合者能見。識空者
T2251_.64.0062b10: 見。故無失。五事論上九左 答彼問
T2251_.64.0062b11: 曰。答眼根能見。然與眼識合位非餘。譬如
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。眼既識空不色。亦無倶取一切
T2251_.64.0062b15: 。以一相續中無二心轉
T2251_.64.0062b16: 十五
又如經説唯爲見色 舊論云。眼唯門
T2251_.64.0062b17: 衆色。唯字所在。新舊爲異。舊論恐倒。
T2251_.64.0062b18: 雜含九二十
八右
曰。眼是門以色。耳鼻舌身意
T2251_.64.0062b19: 是門以法故。正理七初左二通釋。初
T2251_.64.0062b20: 釋云。門是縁義。縁有二種。謂種類同及種類
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_.64.0062b23: 又此契經寶引今破初釋云。若爾應
T2251_.64.0062b24: 眼以前爲門。既云以眼爲門。對識能以
T2251_.64.0062b25: 後釋云。二句二用者。一違經意。彼經唯
T2251_.64.0062b26: 答門義全非餘。何得下句爲取境用。二
T2251_.64.0062b27: 文。既以眼爲門者。必有能以。非
T2251_.64.0062b28: 能爲門義。若不爾何故不眼是門。又
T2251_.64.0062b29: 唯者六境不共根境故。各互簡云唯。如心心
T2251_.64.0062c01: 眼爲門。同時起時必唯見無妨也
T2251_.64.0062c02: 十六
見與了別二用何異者 訣曰。自下識見
T2251_.64.0062c03: 家答。此二句標無別。次二句所由。舊論曰。
T2251_.64.0062c04: 若識能見何法能識難也此二何異。何以故。是
T2251_.64.0062c05: 色識即是色見。光記五十
右一
 此二句屬上難
T2251_.64.0062c06: 非也
T2251_.64.0062c07: 有餘難云 訣曰。寶疏四十
二左
云。太法師云。犢
T2251_.64.0062c08: 子難。今云。犢子部同世友眼根見。但爲
T2251_.64.0062c09: 一眼見異。如婆沙十三初右。復有執。
T2251_.64.0062c10: 一眼見色如犢子部。若此文彼難者招
T2251_.64.0062c11: 。故光記五十一左二釋。初釋爲根見異師
T2251_.64.0062c12: 也。後釋云識見家異師勝。而云根見者
T2251_.64.0062c13: 識見用未也。唯此難前也。又寶四十左犢子
T2251_.64.0062c14: 部心心所和合見者。違婆沙
T2251_.64.0062c15: 十六
有餘復言者 訣曰。光師云識見家異
T2251_.64.0062c16: 。是爲允當。太疏二三十
一右
云。婆沙論舊婆沙
十(五右)
T2251_.64.0062c17: 是。新論云法救。而舊婆沙
但擧曇摩多羅及犢子二計
云。曇摩多羅説
T2251_.64.0062c18: 。奘法師云。曇摩多羅是曇謨徳部。寶四十
二左
T2251_.64.0062c19: 云。太法師云。曇摩多羅部。皡云。法救。新梵
T2251_.64.0062c20: 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: 法藏部。或法護部。或法正部。今有餘師應
T2251_.64.0062c24: 三藏言。然太師合婆沙曇摩多羅者誤
T2251_.64.0062c25: 也。又嘉祥三論玄四十
五左
云。三百年中從可住
T2251_.64.0062c26: 子部犢子
部也
四部。一法尚部即舊曇無徳部
T2251_.64.0062c27: 已上部執異論云法上部。文殊問經云
T2251_.64.0062c28: 勝部。竝取勝上尊尚義故致尚上勝異。而
T2251_.64.0062c29: 義終不參。十八部論擧梵名達磨欝多
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_.64.0063a03: 玄義六之一四十
九左
止觀六之三五十
四左
達摩欝多羅
T2251_.64.0063a04: 法尚。文句三之三七十
九左
法救而各云
T2251_.64.0063a05: 心論主。名義集一三十
六左
又翻法尚雜毘曇
T2251_.64.0063a06: 按法救唯云達摩多羅。法尚云欝多羅。新舊
T2251_.64.0063a07: 竝爾。三論玄。達摩多羅造雜心論。西域記。
T2251_.64.0063a08: 光記等竝如是。舊婆沙十(五左)曇摩多邏
T2251_.64.0063a09: 學者可擇可
T2251_.64.0063a10: 十六
無如是失不言識色者 訣曰。識見異
T2251_.64.0063a11: 部答此有四。初約世間共同。二證有部婆
T2251_.64.0063a12: 。三結答。四通前難能見了別。此初也。此
T2251_.64.0063a13: 意世間同於眼識能見言。何以知之。由
T2251_.64.0063a14: 彼眼識生時説能見色不色故。如
T2251_.64.0063a15: 能依識尚不能識。何況於所依根
T2251_.64.0063a16: 能識識能鮮本光寶及舊
論作説能
是擧能依識
T2251_.64.0063a17: 所依難。故舊論二五左曰。若爾識依止故義立。
T2251_.64.0063a18: 眼能識。不立何以故。此眼識於
T2251_.64.0063a19: 義立名見。云何知。此識生時説色是所
T2251_.64.0063a20: 是所識已上然光記五十
一左
大旨
T2251_.64.0063a21: 而勞眼識言五解。竝非論意。第一義眼
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: 根。能見爲根。竝非也。第三第四猶如
T2251_.64.0063a26: 眼識眼根。如是深細決擇何有相從釋
T2251_.64.0063a27: 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_.64.0063a29: 十六
毘婆沙中説名所見者 訣曰。證有部
T2251_.64.0063b01: 婆沙。七十三十六右云。依世俗説。謂世共説。
T2251_.64.0063b02: 眼所受境名爲可見。百三十六四右云。七極
T2251_.64.0063b03: 微成一微塵。是眼眼識所取色中最微細者。
T2251_.64.0063b04: 此唯三種眼見。故正理七六右釋此文。亦
T2251_.64.0063b05: 者對世間同許。光記對自義非也。此意汝
T2251_.64.0063b06: 婆沙中同世間根與識竝云見。不
T2251_.64.0063b07: 識難。能依識既名見。不之。故所依根
T2251_.64.0063b08: 亦名見。光五二左三釋竝非也。初二義同文故
T2251_.64.0063b09: 來義。第三義合前二。若證識見義
T2251_.64.0063b10: 也。又有人意爲識之根説爲
T2251_.64.0063b11: 者。此何謂哉。今非根見義
T2251_.64.0063b12: 十六
於見色時此無定準者 訣曰。此明
T2251_.64.0063b13: 色一眼二眼寶爲正頌前問竝頌釋顯然。而光
T2251_.64.0063b14: 云。明兩眼見前後者未勝也
T2251_.64.0063b15: 十六
頌或二眼分明故者 訣曰。此頌依
T2251_.64.0063b16: 智論也。或言顯不定。謂有兩眼互合一眼
T2251_.64.0063b17: 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: 發智
T2251_.64.0063b20: 論曰不同礙色者 訣曰。文分爲四。初正
T2251_.64.0063b21: 頌。二更以開觸有無倶時。三結成。四
T2251_.64.0063b22: 疑。初中除犢子經部等阿毘達磨論
T2251_.64.0063b23: 。或時倶見義無異諍。故言諸師咸言。或
T2251_.64.0063b24: 時等者。是依發智明不明。第一八右曰。應
T2251_.64.0063b25: 二眼見色。所以者何。若合一眼不淨
T2251_.64.0063b26: 。開二眼時起淨識故。今或時一眼一字
T2251_.64.0063b27: 二。鮮本。正理。顯宗如是。開一眼應
T2251_.64.0063b28: 義不通故。本論云合故。正理。顯宗作閉故。
T2251_.64.0063b29: 又開下更以開觸有無倶時義。光記五四
T2251_.64.0063c01: 倶生一識非也。此依五事論上十右
T2251_.64.0063c02: 頌外成立。故特云又。彼曰。問。眼見色時爲
T2251_.64.0063c03: 一爲二。答。此不決定。若開兩眼諸色
T2251_.64.0063c04: 時則二倶見。以一眼一眼時便於
T2251_.64.0063c05: 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_.64.0063c07: 見分明等。兩耳兩鼻應知亦然寶疏(四三右)
云。論主自釋
T2251_.64.0063c08: 二眼見也。此未撿本據。而以
顯二論無此文。自謂爲論主
觸與按義終無
T2251_.64.0063c09: 異。此意開觸時現同時見二月。閉觸時唯
T2251_.64.0063c10: 一月。若必前後見。開觸時既見。何閉觸時
T2251_.64.0063c11: 見。故定知有時同時。此文光寶有諍。即
T2251_.64.0063c12: 大乘護法。安慧諍。光記五四
護法意云。
T2251_.64.0063c13: 被觸眼所引意識妄謂二。非觸眼見。寶師
T2251_.64.0063c14: 四三
安慧意之爲眼見。故異大例。標
T2251_.64.0063c15: 類師有人。此安護諍。唯識二十論初右
T2251_.64.0063c16: 云。内識生時似外境現。如眩瞖等
T2251_.64.0063c17: 蝿等。等第二月等。基疏上十六
云。由眼有病。
T2251_.64.0063c18: 眼爲門。意見蝿等。非即眼識能見髮蝿
T2251_.64.0063c19: 手等一目時。意識便見第二月現
T2251_.64.0063c20: 即眼識見第二月。第六意識以眼爲
T2251_.64.0063c21: 同時明了状如眼見實非眼見。以五識中
T2251_.64.0063c22: 慧執故。成唯識七二十
三左
説。現量證時不
T2251_.64.0063c23: 外。後意分別妄生外想。此護法等説唯六
T2251_.64.0063c24: 七有執者解。若安慧等唯識第八
(二十七)
八識中
T2251_.64.0063c25: 皆有執者。以此等論諸文瑜伽十五(八左)
顯揚十一(六左)等
T2251_.64.0063c26: 證。眼有眩瞖第二月。眼即能見。故眼識
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
T2251_.64.0063c29: 之。根既無記。由手按等縁二月等
T2251_.64.0064a01: 眼鏡現遠或近又於一現多等。又依
T2251_.64.0064a02: 必眼識生。故眼見二月。何依眼直生
T2251_.64.0064a03: 。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_.64.0064a05: 十七
若眼耳根如鼻根等者 訣曰。此破
T2251_.64.0064a06: 論外道。然光記五五右云。勝論外道。六根皆取
T2251_.64.0064a07: 至境者。不爾。彼宗意實非根。十句論六右終
T2251_.64.0064a08: 云。如是九實地水火風空五根。四非根。亦復
T2251_.64.0064a09: 今文唯破眼耳意何不思耶寶亦
T2251_.64.0064a10: 成實論六根至境勝論外道者。不然。
T2251_.64.0064a11: 彼文證三事和合爲觸契經眼等至境
T2251_.64.0064a12: 獨行遠近等諸經意至境。外道豈依
T2251_.64.0064a13: 佛教。又此論兼破正量部。正理七十八右曰。
T2251_.64.0064a14: 有説。耳能取至境等。如寶疏四四右。神
T2251_.64.0064a15: 太疏云。眞諦云。聲來入耳者。是正量部計。
T2251_.64.0064a16: 問。暗中見闇色不。答。光寶異解。光師五五
T2251_.64.0064a17: 次近闇色。寶師必不之。今云。寶爲
T2251_.64.0064a18: 。何者。於闇中眼閉眼同黒闇不
T2251_.64.0064a19: 故。問。若爾二十色應皆所見。答。由光明
T2251_.64.0064a20: 而見闇色。又解。闇中見闇色。晝隔物不
T2251_.64.0064a21: 色。闇中亦爾。不物是見闇色
T2251_.64.0064a22: 故也。夜中開目黒闇即意識起謂明盡
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。是不爾。若
T2251_.64.0064a25: 明闇未辨。開眼而知明闇故。瑜伽倫記一
T2251_.64.0064a26: 二十
四右
曰。准相續解脱經云。由定力故有
T2251_.64.0064a27: 光明相。由此光明故見闇中。然即天眼尚
T2251_.64.0064a28: 光明。況亦肉眼不光明。若蝙蝠等等
T2251_.64.0064a29: 者。眼匡有光明故闇中能見色也已上施設
T2251_.64.0064b01: 論下二右訓狐鳥目中瞳人其状赤色。夜中無
T2251_.64.0064b02: 障。晝則有障。是故夜見。晝則不見。人之目
T2251_.64.0064b03: 中瞳人黒色故反前。犬馬瞳人黄色。晝夜無
T2251_.64.0064b04: 障。故倶見。正理八十五左云。夜行類識不
T2251_.64.0064b05: 明生。水行類識不空發。人於瑠璃頗胝
T2251_.64.0064b06: 伽等障色亦爾。天眼發識不空明。解云。
T2251_.64.0064b07: 識明。與根稍別。又天眼由自定力光故。
T2251_.64.0064b08: 別外明有人疑
之非也
T2251_.64.0064b09: 十七
有執耳根亦能聞故者 訣曰。第二叙
T2251_.64.0064b10: 異執不正義殊云執。是訶梨拔摩義。成
T2251_.64.0064b11: 實論第四二十
一右
曰。耳識二種。或到故知。或不
T2251_.64.0064b12: 到而知。耳鳴以到故知。雷聲不到而知光記
(五六
T2251_.64.0064b13: 右)云婆沙
異説非也
太疏云。眞諦云。正量部計。彼亦應
T2251_.64.0064b14: 此計。其能破如正理寶疏(四四
右)引可擧之
T2251_.64.0064b15: 十八
又和合色同類相續者 訣曰。光寶依
T2251_.64.0064b16: 正理論第二師。今按。全不然。此於毘婆
T2251_.64.0064b17: 沙師中。通相撃發聲難兩意。一約極微
T2251_.64.0064b18: 無間生通。如次上。此約麁色相觸
T2251_.64.0064b19: 答。於婆沙中正無此通釋。然准是觸非
T2251_.64.0064b20: 觸問答。彼宗於麁色。許方分及相觸和
T2251_.64.0064b21: 。故論主得旨叙之。非第二師。只隔
T2251_.64.0064b22: 以鎭又言。舊論云復次。今不有説有
T2251_.64.0064b23: 餘師或説等之。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。爲此難正理師轉計合此上
T2251_.64.0064b26: 下文。以爲有餘師義。而自不和合色相
T2251_.64.0064b27: 。還會彼是觸非觸四句。爲別意文。由
T2251_.64.0064b28: 是等。彼西天呼稱新薩婆多。何以是義本宗
T2251_.64.0064b29: 義知者。二十唯識論六右曰。迦濕彌羅國毘婆
T2251_.64.0064c01: 沙師言。非諸極微有相合義。無方分故。但
T2251_.64.0064c02: 諸聚色有相合理方分已上基疏下十右
T2251_.64.0064c03: 此論又字上下。而文曰。觸之與合義一名
T2251_.64.0064c04: 異。此名爲聚色。彼名和合色。正理八五左云。
T2251_.64.0064c05: 有餘師説。雖今上
文意
諸極微互不相觸。而
字下
T2251_.64.0064c06:
和合色相觸無過。由此樹撃得音聲。如
T2251_.64.0064c07: 諸極微雖變礙而和合色變礙非無。此
T2251_.64.0064c08: 理非此則此
論主難
極微和合色。若觸
T2251_.64.0064c09: 和合極微。彼即應許極微相觸。是故
T2251_.64.0064c10: 前説亦云有説
義同大徳
理爲光寶依此文
第二師非也
T2251_.64.0064c11: 彼正理破全此論論主破。又二十論能破亦
T2251_.64.0064c12: 爾。汝衆賢違本宗別義。令後生迷倒。其
T2251_.64.0064c13: 罪太也。寶疏其誤甚矣
T2251_.64.0064c14: 十八
向遊塵者 玄應二十五
(三右)
云。向許亮切。三
T2251_.64.0064c15: 倉向北出牖也。向亦窓也。此下論第十二
(二右)
T2251_.64.0064c16: 七牛毛塵隙遊塵量者是也 舊論
T2251_.64.0064c17: 二(十
一左)
隙中微塵如字而有意。理
門論(三右)云。非徳有徳
T2251_.64.0064c18: 玉水二(二十三右)釋
云。非徳有徳
今按。是且約眼見中細。以
T2251_.64.0064c19: 非觸相。非向遊塵即是非觸。何者。七
T2251_.64.0064c20: 極微七重積成隙遊塵。何可非觸況今簡
T2251_.64.0064c21: 自他同類相續。是約極微前後念相續
T2251_.64.0064c22: 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。光記等未論意
T2251_.64.0064c24: 十八
尊者世友假立觸名者 訣日。百三十
T2251_.64.0064c25: 初左曰。問。諸極微互相觸不。設爾何失。二
T2251_.64.0064c26: 倶有過。若相觸者寧不一。或成有分。若
T2251_.64.0064c27: 相觸。撃時應散。或應聲。答。應作是説。
T2251_.64.0064c28: 婆沙
正義
極微互不相觸。若觸則應或遍或分。遍
T2251_.64.0064c29: 觸則有一體。分觸則有有分。然
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。故令散。問。豈不風界能飄
T2251_.64.0065a03: 耶。答。有能飄散。如壞劫時能攝持
T2251_.64.0065a04: 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
T2251_.64.0065a07: 。中無間隙如何發聲。尊者世友作如是
T2251_.64.0065a08: 。若諸極微互相觸者。彼應住至後刹
T2251_.64.0065a09: 。大徳説言。實不相觸。但於合集無間生
T2251_.64.0065a10: 。隨世俗諦假名相觸。問。諸是觸物爲
T2251_.64.0065a11: 觸爲因故生等。全如今文。又七十三十六右
T2251_.64.0065a12: 曰。問。極微展轉既不相觸。如何觸處是可
T2251_.64.0065a13: 觸耶。答。依世俗説。不勝義。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: 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: 故假立言顯世俗。問。三師何別。答。初師
T2251_.64.0065a24: 但由方分有無觸非觸。大徳約無間假
T2251_.64.0065a25: 。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_.64.0065a28: 光五十七
右引文是也
曲叙大徳意。不依信
T2251_.64.0065a29: 此大徳意亦無斯過者 訣曰。第二論主評
T2251_.64.0065b01: 判。初稱取大徳。何故取之。簡初師無方分
T2251_.64.0065b02: 故因但立無間由。別世友散住有間
T2251_.64.0065b03: 一切極微。簡和合色勝義諦不觸。會
T2251_.64.0065b04: 處説觸經文順世假立義。依之無諸妨
T2251_.64.0065b05: 。故取之。若異下破餘義三。先破
T2251_.64.0065b06: 。世友所立雖詳悉。異餘別義。極微散
T2251_.64.0065b07: 住。故致此破。光五九左四解。第一破世友
T2251_.64.0065b08: 是。而誰障其行許爲有對二句爲二難
T2251_.64.0065b09: 謂穿也。正理云寶四
七左引
 即由障礙有對力能
T2251_.64.0065b10: 其行有對。何可二句。又離下
T2251_.64.0065b11: 和合觸義。全極微麁。麁外無微。故非
T2251_.64.0065b12: 理。如可變礙此亦可爾者。例麁色可變
T2251_.64.0065b13: 礙。極微亦可變礙。成麁是觸微亦觸難。前第
T2251_.64.0065b14: 一論十左曰。若爾極微應色。無變礙
T2251_.64.0065b15: 故。此難不爾。無一極微各處而住。衆微聚集
T2251_.64.0065b16: 變礙義成法住云。此彼無細分故因付異分不定。彼
量者極微不相觸。無細分故。如虚空
T2251_.64.0065b17: 麁聚等。而心心所相觸故是宗異品。因轉之。光寶等未
之。彼中有宗本義已爲同喩思之。今云。誤之甚。
T2251_.64.0065b18: 心心所必定無相觸無礙故。故二十論疏下(十一左)
云。我極微無合(與觸義同)無方分故如心心所
T2251_.64.0065b19: 又許下破初師。彼以方分有無成觸不觸
T2251_.64.0065b20: 故。此中初設難。次正難。謂若許極微有分
T2251_.64.0065b21: 若觸若不觸竝皆應有分失。若爾極微無
T2251_.64.0065b22: 方分時許相觸。何可斯有分失。故汝方
T2251_.64.0065b23: 分有無爲由。其義不
T2251_.64.0065b24: 十九
頌曰取等量境者 訣曰。雜心一三十
四左
T2251_.64.0065b25: 全同此論。明六根取境等不等。唯者簡持
T2251_.64.0065b26: 餘不定。准顯餘三根不定。應知言正勸
T2251_.64.0065b27: 示鼻等唯等。兼含餘不定。正理八九左云。頌
T2251_.64.0065b28: 中應知言兼勸知此眼等不定顯宗四(八
左)全同
 雖
T2251_.64.0065b29: 唯取等量。而亦少分取於自根。若
T2251_.64.0065c01: 爾唯言亦含多分義。正理八九左。豈不
T2251_.64.0065c02: 等三根極微。有時不能遍取香等。何故乃
T2251_.64.0065c03: 唯取等量。以鼻等三根極微於香等
T2251_.64.0065c04: 能取過量故。説唯能取等量境。非
T2251_.64.0065c05: 少分三根極微亦能取於少分三境。隨境微
T2251_.64.0065c06: 量至根多少。爾所根微能起功用顯宗
全同
 光記
T2251_.64.0065c07: 彼意
T2251_.64.0065c08: 十九
論曰鼻等識故者 訣曰。須根微分
T2251_.64.0065c09: 。謂一鼻根微聚集成根相功用。其分
T2251_.64.0065c10: 齊何。謂知其分齊等不等。不爾終墮
T2251_.64.0065c11: 虚妄。故言根微量境微亦然
T2251_.64.0065c12: 十九
眼耳不定如見蒲萄者 訣曰。雜心一
T2251_.64.0065c13: 三十
四左
云。依大縁於小。如毛端。依小縁
T2251_.64.0065c14: 大見大山。依縁等如蒲萄果。對毛端
T2251_.64.0065c15: 根微爲大。望蒲萄果等。知是以眼中黒
T2251_.64.0065c16: 瞳子根微量。然寶疏四九右云。如半蒲桃
T2251_.64.0065c17: 。眼取蒲桃境。亦名大者
T2251_.64.0065c18: 十九
蛟雷等所發 訣曰。應。鮮本檗本竝作
T2251_.64.0065c19: 發爲正。正理。顯宗竝作雷。舊論曰。耳亦如
T2251_.64.0065c20: 此。或聞蚊聲。或聞雷聲更無
餘文
 光寶作雲。
T2251_.64.0065c21: 光記云。西方喚雷聲雲聲。雷依雲起。從
T2251_.64.0065c22: 所依圓暉
今云。雷字爲本也。雷下言
T2251_.64.0065c23: 等。等取餘大小非一。然光記六一左兩釋。初
T2251_.64.0065c24: 均等義。即爲等量。擧事。是依
T2251_.64.0065c25: 。後釋爲向外等。等琴聲。二釋竝欲
T2251_.64.0065c26: 大均三。今云。兩釋竝非也。違小大音聲文
T2251_.64.0065c27: 故。不舊論故。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_.64.0065c29: 強會同正理八九左曰。耳根亦取蚊雷琴
T2251_.64.0066a01: 聲。小大等量更無文舊論。正理。種種小大
T2251_.64.0066a02: 言。蓋音聲傍註亂入。隨其所應四字。亦小大
T2251_.64.0066a03: 等量傍註亂入乎。語便煩故
T2251_.64.0066a04: 十九
云何眼等安布差別者 訣曰。婆沙十三
T2251_.64.0066a05: 五左曰。問。眼根極微云何而住。爲傍布住
T2251_.64.0066a06: 前後住耶。設爾何失。若傍布住者。云何風吹
T2251_.64.0066a07: 散。若前後住者。云何前不後耶。有作
T2251_.64.0066a08: 是説。黒瞳子上傍布而住。對外色境
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
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
T2251_.64.0066a14: 故。細針墮中而亦可見。耳根極微住
T2251_.64.0066a15: 孔中。鼻根極微住鼻孔中。如是三根繞
T2251_.64.0066a16: 而住。如冠華曼。舌根極微住在舌上。猶如
T2251_.64.0066a17: 半月。然於其中今論主不
故云傳説
毛端量。無
T2251_.64.0066a18: 舌根。身根極微隨身内外。次第而住。復
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: 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: 鼓顙。男根極微住男形上。猶如指環。佛
T2251_.64.0066a25: 經中亦以此喩諸根相已上 對挍可
T2251_.64.0066a26:
T2251_.64.0066a27: 十九
眼根極微令無分散者 婆沙。及舊論
T2251_.64.0066a28: 眼黒瞳子上。今約喩云星。傍布者遍
T2251_.64.0066a29: 其上。顯竪重。香&MT03311;花者應&MT03311;今作
T2251_.64.0066b01: 非也。宜佳切。音雖。香菜也。本草二十六五五
T2251_.64.0066b02: 云。胡莝。釋名香莝。胡菜蒝莝。時珍曰。菜。
T2251_.64.0066b03: 許氏説文作。云薑屬可以香口。莖柔細
T2251_.64.0066b04: 而根多鬚。綏綏然也。張騫使西域始得
T2251_.64.0066b05: 歸故名胡荽。今俗呼爲蒝荽。立夏後開
T2251_.64.0066b06: 蔟。如芹菜花淡紫色已上此比根上如
T2251_.64.0066b07: 粉。勿下頗胝迦下爲清徹之喩
T2251_.64.0066b08: 清徹下通妨膜顯宗如今從肉。正理從
T2251_.64.0066b09: 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_.64.0066b12: 然義不穩暢。朝鮮本。及寶疏四九
左四
並作暎。最
T2251_.64.0066b13: 正。清徹映力覆持。問。此兩説正不何。答。
T2251_.64.0066b14: 神太。光記六二右並前説爲勝。後説婆沙云
T2251_.64.0066b15: 餘師。舊論云有餘部。是餘部義故。寶師四十
九左
T2251_.64.0066b16: 後説爲善。今云。泰。光唯約文。寶疏據理。
T2251_.64.0066b17: 然並未盡。婆沙兩説各立義通初云
作是説
T2251_.64.0066b18:
餘師
有餘言何可不正。今論亦亦各通
T2251_.64.0066b19: 故。況正理。顯宗竝擧未正不也。寶疏
T2251_.64.0066b20: 難云。二根不外香味等。隔清映故等者
T2251_.64.0066b21: 然。何者根微是根清映力覆持。豈可
T2251_.64.0066b22: 根境難。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
T2251_.64.0066b24: 累義也。五事論上十左全同此論而除有説
T2251_.64.0066b25: 重累。而云男女根身根攝故不別立。準
T2251_.64.0066b26: 有部宗。多初説用也。非正不
T2251_.64.0066b27: 如卷樺皮 訣曰。本草綱目三十五下三十
七丁
云。
T2251_.64.0066b28: ○集解藏器云。樺木似山桃。皮堪燭。宗
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&MT00400;。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: 。謂之暖皮。胡人尤重之。以蝋。可
T2251_.64.0066c05: 燭點。應知猶如此方櫻皮實爾也
T2251_.64.0066c06: 十九
處無高下如冠華鬘者 訣曰。光寶並約
T2251_.64.0066c07: 正根扶根前後文。然未必爾。正根依
T2251_.64.0066c08: 扶根住。扶根有高下能依何無。故婆沙但
T2251_.64.0066c09: 繞頭住如冠花鬘。今約舌高下
T2251_.64.0066c10: 無高下。非少高下也。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。無男女貴賎。皆此
T2251_.64.0066c13: 嚴或首或身。以爲飾好。則諸經中有
T2251_.64.0066c14: 是也。大鬘寶鬘等同其事也已上今云。冠
T2251_.64.0066c15: 是簡身鬘等首。猶著者非也
T2251_.64.0066c16: 十九
傳説舌中 極微所遍 光云古徳傳承
T2251_.64.0066c17: 。寶爲不信。今云。寶疏爲適中。婆沙云然。
T2251_.64.0066c18: 今改云傳説。舊論云彼説。舌中何可
T2251_.64.0066c19: 遍。故不信也
T2251_.64.0066c20: 十九
女根極微 形如指鞜者 &T020317;廣勻蘇朗
T2251_.64.0066c21: 切音顙。鼓匡同筐木。玉篇。鼓材。正理。顯宗如
T2251_.64.0066c22: 今作&T020317;玄應。及鮮本作&T020504;
字書
舊論
T2251_.64.0066c23: 顙。顙蘇朗切額也。約音通。楞嚴云。如
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_.64.0066c28: 中大裹小者未詳周禮地宦注。有八面
六面四面兩面鼓故神太誤也
T2251_.64.0066c29: 十九左眼根極微 所縁性故者 義便有
T2251_.64.0067a01: 中。自下第二同分彼同分。婆沙十三六左具。
T2251_.64.0067a02: 彼云。身根極微。有時一切是彼同分。有時一
T2251_.64.0067a03: 分是同分。一分是彼同分。必無一切是同分
T2251_.64.0067a04: 。今唯擧全無餘二句。準前可知。又
T2251_.64.0067a05: 云。問。若擧身入冷水池中。或&T055114;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: 身。爾時豈非一切同分。答。爾時亦有
T2251_.64.0067a08: 同分者。假使一切身根極微皆生身識。身便
T2251_.64.0067a09: 散壞。以五識身皆依積聚縁積聚云云
T2251_.64.0067a10: 一略餘。故云乃至
T2251_.64.0067a11: 二十右即由此理不可見者 義便第三明極
T2251_.64.0067a12: 微見不見由一極微爲依縁。必積集
T2251_.64.0067a13: 之道理。婆沙一百三十二二左云。問。極微當
T2251_.64.0067a14: 可見不可見耶。尊者妙音説。極微當
T2251_.64.0067a15: 可見。慧眼境故。對法諸師説。極微當
T2251_.64.0067a16: 可見。非肉天眼所能見故。此中不慧眼
T2251_.64.0067a17: 問。以諸法差別故。今擧不可見
T2251_.64.0067a18: 不可聞等。故婆沙百三十六四右云。極微
T2251_.64.0067a19: 是最細色不斷截破壞貫穿。不取捨
T2251_.64.0067a20: 乘履搏掣。非長非短。非方非圓。非正不
T2251_.64.0067a21: 。非高非下。無細分。不分析。不
T2251_.64.0067a22: 視見。不聽聞。不嗅甞。不摩觸。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_.64.0067a25: 後有菩薩眼準之寶疏輪王見眼得
見於微之下小字不誤也
T2251_.64.0067a26: 二十
故如是説 訣曰。寶師屬下爲句頭。此
T2251_.64.0067a27: 正理論八十一
曰。爲頌中依義差別
T2251_.64.0067a28: 復應問。若見眼識所依性等顯宗
亦爾
五事上九右
T2251_.64.0067a29: 五識二依。謂倶生依。無間滅依。由斯故説。
T2251_.64.0067b01: 五識所依與等無間各四句云云之承
T2251_.64.0067b02: 通別過現差別故。指下云如是。婆沙七
T2251_.64.0067b03: 十一十四
具分別故云説。然有人依舊論曰
T2251_.64.0067b04: 故説如是。破寶而爲句末。今云。舊論亦指
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
T2251_.64.0067b07: 二十
隨根變識 眼等名依者 婆沙七十一
T2251_.64.0067b08: 十四
左終
曰。復次眼有損益。識隨損益。色不爾故。
T2251_.64.0067b09: 彼雖眼識。今以彼爲依因。而次復
T2251_.64.0067b10: 之爲眼識因。論主巧旨也
T2251_.64.0067b11: 何縁色等及麥芽等 訣曰。今據多分。若
T2251_.64.0067b12: 少分亦名色識等。婆沙七十一十三右 曰。
T2251_.64.0067b13: 問。眼識亦以色爲縁生。何故名眼識。不
T2251_.64.0067b14: 色識耶。答亦有經舊婆沙云
外入經
此名色識。如
T2251_.64.0067b15: 色界爲縁生色識。乃至法界爲縁生
T2251_.64.0067b16: 。問。但一經爾。餘一切經何不色識耶。
T2251_.64.0067b17: 答。眼是内故名眼識。色是外故不色識
T2251_.64.0067b18: 復次眼是所依故名。色所縁故不名。復次眼
T2251_.64.0067b19: 是根故名。色根義境界故不名。復次眼有境
T2251_.64.0067b20: 故名。色是境故不名。復次眼是不共故名。色
T2251_.64.0067b21: 共故不名。復次諸立名者皆就所依
T2251_.64.0067b22: 立名有差別故。如鼓起名鼓聲。依具起
T2251_.64.0067b23: 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: 根是依。釋不共自眼識。是攝不共。自
T2251_.64.0067b29: 相續。又云所依勝勝縁義。後擧喩攝
T2251_.64.0067c01: 依顯差別簡亂。一體多義故如是爾耳。五
T2251_.64.0067c02: 事論下七右云。眼不共故。如某種芽。眼所依
T2251_.64.0067c03: 故。如鼓聲等。今二喩如次所依不共。故
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
T2251_.64.0067c06: 種勝相。謂依・發・屬・助・如・根。具如成唯識
T2251_.64.0067c07: 第五十六右述記
五末四十五左
雜集第二十二右對疏
五(六十四右)
。是
T2251_.64.0067c08: 此五義配知婆沙
T2251_.64.0067c09: 二十
一右
隨身所住如是分別者 訣曰。婆沙七
T2251_.64.0067c10: 十三三右眼色眼識三法同地繋不同繋。又
T2251_.64.0067c11: 五右
已下
身四法同異。今説寛影狹。此
T2251_.64.0067c12: 中四皆自爲同地。若隨一渉他爲異地繋
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_.64.0067c15: 中寶疏五十
四右
判決。要略盡理矣。今爲初學
T2251_.64.0067c16: 圖示
T2251_.64.0067c17:
T2251_.64.0067c18: 二十
三右
又經中説皆攝非根者 訣曰。釋下兩
T2251_.64.0067c19: 根非根二。初正釋頌明根。後準
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
T2251_.64.0067c22: 者。十八界中。根唯六。根境識三六故。爾今頌
T2251_.64.0067c23: 法一分内十二非長途。故今引經定根體
T2251_.64.0067c24: 光科未可六十九
右引經會釋次第
阿毘下辨列次。經約六處次
T2251_.64.0067c25: 對法約有所縁無所縁差別。唯心心所
T2251_.64.0067c26: 是有所縁故。如次上論一左
六右
分別。正理八二十
一左
T2251_.64.0067c27: 本經列而曰。經中建立六處次第故。身
T2251_.64.0067c28: 根後即説意根。阿毘達磨諸大論師迴此意
T2251_.64.0067c29: 命根後。無・有所縁次第説故。諸門分
T2251_.64.0068a01: 別易顯了
T2251_.64.0068a02: 發智論十四十二左八揵度五初右婆沙七十一
T2251_.64.0068a03: 初右百四十二初右品類六二左 舍利弗毘曇五
T2251_.64.0068a04: 初右分根品。並迴列故云諸師。論主不信。故
T2251_.64.0068a05: 經文列。而破有部舊論
四破
越經論第
T2251_.64.0068a06: 十六左越經。及十四十四左違越契經。是故論
T2251_.64.0068a07: 五右云。即由此縁次第。光寶未辨者未
T2251_.64.0068a08: 可也。爾非彼無一理。故言有所縁故。問。意
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
T2251_.64.0068a11: IMAGE
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: 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: 阿毘達磨倶舍論卷第三法義
T2251_.64.0068b07:  豐山寓居上陽沙門釋常快道記 
T2251_.64.0068b08: 分別根品此有五品。分爲三段。初一品正明根。
次二品敍倶生諸法。後二品説六因四
T2251_.64.0068b09: 初中亦爲五段。如光爲正。光師自宗異説二科非也
(四右)一頌通兩師説。故顯宗擧之。寶爲四段
T2251_.64.0068b10: 餘部
亦非也
訣曰。問諸論立名何故別。答。雜心二
T2251_.64.0068b11: [IMAGE]
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: 倶有法及因縁。當此論根中後四品。二
T2251_.64.0068c03: 十二根體相於第八下十七左 修多羅品中
T2251_.64.0068c04: 之。今何可根名。彼後八頌明此論世品
T2251_.64.0068c05: 最後一品極微刹那等差別。未有情
T2251_.64.0068c06: 器世間成壞等。不世。故總約有爲法
T2251_.64.0068c07: 遷流生滅。以名行品論自顯初。初一品總
結諸根。如彼世間五品
T2251_.64.0068c08: 首尾標結。後四品非
根。故標結各別也
 此論八品名次多依
T2251_.64.0068c09: 。然分彼行品根世二者。廣説二十二
T2251_.64.0068c10: 根體相。是依發智。婆沙等根蘊。故殊置
T2251_.64.0068c11: 根名。以顯雜心。準以顯餘不
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。兼與根名便。故別不行品名
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
T2251_.64.0068c17: 分彼行品行名。正理論名差別品
T2251_.64.0068c18: 此品廣辨有爲差別。故根名局不餘。故
T2251_.64.0068c19: 之作論意別各有其理。然未理。何者。
T2251_.64.0068c20: 論主名意。但欲初故改之。若但約
T2251_.64.0068c21: 初何迴後不行品。論主深意學者思之。
T2251_.64.0068c22: 光寶辨不也
T2251_.64.0068c23: 如是因界根増上者 訣曰。叙本宗中爲
T2251_.64.0068c24: 二。初明根名義。後明法門義。即是増上相。
T2251_.64.0068c25: 此初也。字界字縁光記具。正理擧兩種。今初
T2251_.64.0068c26: 寶疏不誤。而自下(三左)
寶疏二論一混非也
光記此處凡有三百
T2251_.64.0068c27: 二字脱文。於中初依正理。第二解約性相
T2251_.64.0068c28: 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
T2251_.64.0068c30: 古今皆
今云。此依婆沙等。百四十二八右
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev+100] [Prev] 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 [Next] [Next+100] [Last] [行番号:/]   [返り点:/] [CITE]