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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64

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T2251_.64.0068a01: 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
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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
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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
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T2251_.64.0069b01: 問。何故名根。根是何義。答。増上義。是根義。
T2251_.64.0069b02: 明義。現義。喜觀義。端嚴義。最義。勝義主義。
T2251_.64.0069b03: 當此
論總字
是根義。又五事論上七左曰。根義云何。
T2251_.64.0069b04: 答。増上現見光明喜觀等皆
T2251_.64.0069b05:
論總字
是根義。舊論二十
六左
曰。根義云何。最勝自
T2251_.64.0069b06: 在爲義。於自事用中。増上自在故。復次光飾
T2251_.64.0069b07: 義。於身中最明顯故。是故以最勝自在
T2251_.64.0069b08: 光飾義。準此等文。性相作釋亦得。如
T2251_.64.0069b09: 文約六釋八轉。或據性相。就因明。界縁
T2251_.64.0069b10: 相廣如此論五十九左
光寶
同第九二左
十七左
同二十八
T2251_.64.0069b11: 二右竝光寶等。良賁仁王疏一十九右成唯識六
T2251_.64.0069b12: 十三左述記六末七左而湛惠。唯識兩義中。後正
義家界縁縁助界已轉成
T2251_.64.0069b13: 別儀。異此論等者。未界縁法此論。謂此論
總成増上義。界縁義和共轉總成根増上一義也。
T2251_.64.0069b14: [探玄一(五五左)同第十(四右)
涼疏抄及會玄記三十九(七左)
T2251_.64.0069b15: 一右傳説五於四 正理九三左曰。初傳説言
T2251_.64.0069b16: 後説此論二
左有餘師
顯宗改之。作五根於
T2251_.64.0069b17: 四事。而省次兩行頌。以唯顯自宗
T2251_.64.0069b18: 一左且女男根乳房等別者 婆沙曰。有情
T2251_.64.0069b19: 異者。由此二根。令諸有情男女類別。分別異
T2251_.64.0069b20: 者。由此二根。形相言音乳房等別。謂劫初時
T2251_.64.0069b21: 男女差別。後於是處少造色生。便有
T2251_.64.0069b22: 女體類状貌顯形言音衣著飮食受用差別
T2251_.64.0069b23: 舊論二十
七右
曰。女根男根於衆生差別及相貌不
T2251_.64.0069b24: 増上。差別謂分別男女。相貌不同者。謂
T2251_.64.0069b25: 乳等形状音聲威儀各異。準此等文。言音等
T2251_.64.0069b26: 相分限差別名分別異。非籌度義光二解後爲
正。寶無
T2251_.64.0069b27: 別解
T2251_.64.0069b28: 一左有説此於諸清淨法者 婆沙十左曰。有
T2251_.64.0069b29: 説。此二於染淨品増上。於染勝者非於淫
T2251_.64.0070a01: 。此無疑故。但由此二若壞若缺。於不律
T2251_.64.0070a02: 儀五無間業受作。亦復不諸善
T2251_.64.0070a03: 。於淨勝者便不一切律儀。亦復不
T2251_.64.0070a04: 三界染。不植三乘種子。此論十
T2251_.64.0070a05: 十左曰。扇搋及半擇迦具二形者。今云
T2251_.64.0070a06: 二形。三類各別指掌又瑜伽十十左云。扇搋
T2251_.64.0070a07: 及半擇迦名男形損害。又十四右若扇搋迦
T2251_.64.0070a08: 若半擇無形二形。是亦各別也。又解。本來無
T2251_.64.0070a09: 根名本性扇搋。本來無欲樂本性半擇
T2251_.64.0070a10: 初雖勢無根。後雖根無勢。故二別
T2251_.64.0070a11: 也。又生後被損無根名損壞扇搋。又被
T2251_.64.0070a12: 欲樂損壞半擇。根有無勢有無如前。
T2251_.64.0070a13: 故二別也。然玄應音義二十五三左 釋此文
T2251_.64.0070a14: 云。半擇迦此云黄門。總其類有五。今此第
T2251_.64.0070a15: 三扇搋半擇迦者。謂本來男根不滿。亦不
T2251_.64.0070a16: 子也已上其第三者。彼二十四十三右
T2251_.64.0070a17: 法論云。搋音勅佳切。舊經論中。或作般吒
T2251_.64.0070a18: 或作般茶迦。皆梵音輕重耳。此云黄門舊婆
沙五
T2251_.64.0070a19: 音釋云黄門。然新婆沙十
四音釋此云變今生變作
其類有五。一半擇迦。總
T2251_.64.0070a20: 名也。有男根用。而不子。二伊利沙半搋
T2251_.64.0070a21: 迦。伊利沙此云妬。謂見他行欲即發。不
T2251_.64.0070a22: 即無。亦具男根。而不子。三扇搋半擇迦。
T2251_.64.0070a23: 謂本來男根不滿。亦不子。四博叉半
T2251_.64.0070a24: 擇迦。謂半月能男。半月不能男也。五留拏半
T2251_.64.0070a25: 擇迦。留拏此云割。謂被刑者也。準瑜伽五
T2251_.64.0070a26: 十三十左。雖扇搋之半擇迦依主義
T2251_.64.0070a27: 而此論不然。總攝五種。豈但第三。況下論
T2251_.64.0070a28: 及相違釋。故玄應誤也。又本性損壞竝通
T2251_.64.0070a29: 扇搋與半擇。瑜伽五十三十左明説義林三末
(五十一左)
T2251_.64.0070b01:
故光三左初釋非也。後釋亦不善。何者。
T2251_.64.0070b02: 唯約根有無。未勢氣有無故。寶三右 釋
T2251_.64.0070b03: 盡理。婆沙九十又百四十五(十三
右)四句義全同對見
成就男根
T2251_.64.0070b04: 扇搋半擇迦等者。今按。彼文明三界五根有
T2251_.64.0070b05: 。竝約正根故云成就。餘處約扶根
T2251_.64.0070b06: 。若不爾者。長途凡夫可何句。而彼論
T2251_.64.0070b07: 不問正根扶根。竝隨云成就。竝爲第三句
T2251_.64.0070b08: 所等。而光通釋三義。第一非。彼丈夫與
T2251_.64.0070b09: 四句。何妄立丈夫男根。後二亦非也。寶
T2251_.64.0070b10: 釋於扇搋全無根分無根何謂乎。無根
T2251_.64.0070b11: 必無根。若男根半損爲分無者。若爾汝先
T2251_.64.0070b12: 損壞全非無根。故知非也。又有人依
T2251_.64.0070b13: 婆沙五九右黄門般吒無形二形。此新婆沙
T2251_.64.0070b14: 十四初左又瑜伽五
十三(十四)右同
扇搋半擇迦無形二形
T2251_.64.0070b15: 以疑諸師扇搋是無根。於扇搋外無形
T2251_.64.0070b16: 故。又九十明説扇搋成就男根。今云。迷之
T2251_.64.0070b17: 甚。扇搋半擇二對二形無形。若不爾者。
T2251_.64.0070b18: 瑜伽五十三十左分別決擇。唯以生便損壞
T2251_.64.0070b19: 。名扇搋何爲。又鞞婆沙十四十四左 今文
T2251_.64.0070b20: 不成男性不成男無形二形。故。又古來二
T2251_.64.0070b21: 形攝黄門義非也。有及言
T2251_.64.0070b22: 二右如契經言 自在隨行者 雜阿含三十
T2251_.64.0070b23: 十九左出。善惡皆依心成。故云能導。於
T2251_.64.0070b24: 諸法心爲主。故云能攝。是故於諸法中
T2251_.64.0070b25: 唯心一法自在隨行。餘法亦隨行今顯勝能
T2251_.64.0070b26: 亦言自在。皆者於諸法言。光記三釋第三
T2251_.64.0070b27: 正。初二釋配上二句。舊僻之穿也。故舊
T2251_.64.0070b28: 論二十七左云。意根於後有相應。及隨
T2251_.64.0070b29: 從自在中増上。隨從者如偈言。意引將世
T2251_.64.0070c01: 。意轉令變異。是意根一法一切法隨行。彼
T2251_.64.0070c02: 已無自在言。而義爾也
T2251_.64.0070c03: 二左六出離依者 六謂六境。出離涅槃。依即
T2251_.64.0070c04: 喜等。善喜憂捨爲涅槃依。與出離之依名
T2251_.64.0070c05: 出離依。第四囀依士釋也。此出離依喜等三
T2251_.64.0070c06: 各縁六境六出離依。六之出離依。境依
T2251_.64.0070c07: 士。勿數是爲帶數。故舊論二十
八右
曰。有
T2251_.64.0070c08: 六喜等受是出離依
T2251_.64.0070c09: 二左有餘師説 眼等成根者 自下二擧
T2251_.64.0070c10: 師立増上。論主存此。故初傳説。今亦結言
T2251_.64.0070c11: 傳説如此。光記五右識見等家。意顯經部
T2251_.64.0070c12: 和合亦兼。殊安等言。寶疏四左曇無徳部
T2251_.64.0070c13: 此則五部律中法藏部。眞諦三藏云。經部。今
T2251_.64.0070c14: 按。經部也。云見色等用亦不於識。亦言
T2251_.64.0070c15: 和合見。非異言亦亦合作見用。不爾何
T2251_.64.0070c16: 唯是識用。舊論二十八右云。無見色
T2251_.64.0070c17: 聞聲異於識。前導養身識了別而避難。故一
T2251_.64.0070c18: 向遮云非眼等用。唯見無了別。兒等墮
T2251_.64.0070c19: 故。顯宗唯述自宗。此二頌及後 四左有餘師
T2251_.64.0070c20: 或流轉頌除之。以彼除去
湛惠
必謂
T2251_.64.0070c21: 識見家法救。於上已不法救故。設雖
T2251_.64.0070c22: 見義。唯取増上義。不識即見
T2251_.64.0070c23: 三右境於識中 二相違故者 正理九四右
T2251_.64.0070c24: 之。寶六右文破斥。而今破寶疏不
T2251_.64.0070c25: 。反破初難曰。以嚴身義不爾。前第
T2251_.64.0070c26: 十四右已破云本來然者誰爲醜陋。反破次
T2251_.64.0070c27: 云。眼異熟生等約因及能長養。以分
T2251_.64.0070c28: 種類。無別極微。青黄等能造極微各別故。反
T2251_.64.0070c29: 最後難云。雖言同而義別。根見根識見故。
T2251_.64.0071a01: 又單複異。汝具四義。今了境増上一義故。
T2251_.64.0071a02: 汝三妄案
T2251_.64.0071a03: 三左言亦爾者各能爲根者 訣曰。正理九
T2251_.64.0071a04: 五右曰。又經主釋。亦爾言者。類顯一一各能
T2251_.64.0071a05: 根亦不理。不疑故。由後後道
T2251_.64.0071a06: 涅槃等増上言故。別義已成。不中後
T2251_.64.0071a07: 疑故。若言三根以九根
爲體故三性
類無差別故應
T2251_.64.0071a08: 疑者三根體類無別謂
故。言一一等
理亦不爾。見修無
T2251_.64.0071a09: 學三地各異互無相攝。不疑故此破非也。
體性
T2251_.64.0071a10: 設有疑得後後等已簡別故。何煩類
T2251_.64.0071a11: 顯。雖同九根性無差別。而増上力有差別
T2251_.64.0071a12: 故。何容彼。應是一根女男根。見
T2251_.64.0071a13: 故。今釋彼言。更有別義。謂顯九無
T2251_.64.0071a14: 別三根。如身根別立男女。離身根體
T2251_.64.0071a15: 別二根。三根亦爾。雖九根別義建立
T2251_.64.0071a16: 而非九別有三根。此釋應已上今云。正
T2251_.64.0071a17: 理破立竝不應理。何者。論主造頌。前三門
T2251_.64.0071a18: 竝在立爲根簡別言。此三根無。故置亦爾
T2251_.64.0071a19: 以顯三根一一立爲根之義言。得後後等彼
T2251_.64.0071a20: 立爲根所由。豈得宗因破。次更立
T2251_.64.0071a21: 。通無別疑。例女男根。亦不理。既隔
T2251_.64.0071a22: 命受等一頌。何可類例智。復違作論者
T2251_.64.0071a23: 若言古製頌信。論主雖古義其言音
T2251_.64.0071a24: 必別。如界品等頌義同雜心言各別。亦復
T2251_.64.0071a25: 上論第二(二
十一右)
彼及不共因頌。是論主新造。而
T2251_.64.0071a26: 正理八十五右論主釋。更擧有餘釋顯宗
亦爾
T2251_.64.0071a27: 知今亦以臆説曲解焉
T2251_.64.0071a28: 三左等言爲顯脱喜樂故 正理九六右破白。
T2251_.64.0071a29: 此亦不然。唯無間道名増上者。見修道中。
T2251_.64.0071b01: 加行解脱勝進道攝應今云。據惑滅
勝局無間
T2251_.64.0071b02:
 若通四道皆増上者。順決擇分。道類智
T2251_.64.0071b03: 等於見所斷煩惱滅中増上。故應初根
T2251_.64.0071b04: 。已知根性應攝第三。過失衆多。非
T2251_.64.0071b05: 。今以別義彼等言。謂無漏慧於諸諦
T2251_.64.0071b06: 先未現觀。今得現觀。有増上力第一
T2251_.64.0071b07: 。若無漏慧已得現觀。於餘煩惱漸永斷
T2251_.64.0071b08: 中。加行悕望猶未滿足。有増上力第二
T2251_.64.0071b09: 。若無漏慧已離煩惱。於諸無漏現法樂
T2251_.64.0071b10: 住。有増上力第三根。慧爲上首。具三現
T2251_.64.0071b11: 故且説慧。餘八助成。理實所立等云云 今
T2251_.64.0071b12: 云。思以可
T2251_.64.0071b13: 若増上故 増上用故 光約十二縁可也。
T2251_.64.0071b14: 寶但擧正理非也。彼別義故
T2251_.64.0071b15: 四右頌心所依此此量立根者 光師分科
T2251_.64.0071b16: 立名竝爲正。寶疏爲曇無徳非也。何者。此
T2251_.64.0071b17: 有部義。故正理釋此頌。廣引經通妨難
T2251_.64.0071b18: 外計。若餘部者。彼何故不破斥。又顯宗
T2251_.64.0071b19: 何故擧此頌。而不前二頌及次下一頌。此
T2251_.64.0071b20: 中此別者。指上所依言。即六根下皆如是」
T2251_.64.0071b21: 四左此相差別由女根者 訣曰。光初釋
T2251_.64.0071b22: 是。而辨差別不可。後二釋竝非也顯宗
T2251_.64.0071b23: 三左曰。此根差別。舊論二二十丁曰。此六種
T2251_.64.0071b24: 依差別依男女二根。寶疏破立盡
T2251_.64.0071b25: 五右即由此縁經立次第者 訣曰。此簡有部
T2251_.64.0071b26: 次第。有餘師依經次第。前根義及今頌竝約
T2251_.64.0071b27: 六處次意根。有部違經。故第二卷終云
T2251_.64.0071b28: 對法諸師越經説意根舊論二二十左云。是故
T2251_.64.0071b29: 次第亦爾。不顛倒。然寶疏十左
九日
云。不
T2251_.64.0071c01: 論說次第者。以論意根於命根後。不
T2251_.64.0071c02:
文此
次第也。此釋不論主意
T2251_.64.0071c03: 五右又離手足如腹行類 寶疏十右破曰。
T2251_.64.0071c04: 生中亦有男女根。此亦不定應根。
T2251_.64.0071c05: 是約濕化二生難。今答云。今約六根
T2251_.64.0071c06: 生住。又約欲界有對
T2251_.64.0071c07: 五左此中眼等 故今應釋者 第三明根體
T2251_.64.0071c08: 三。初辨已説當説今説頌。次結頌。
T2251_.64.0071c09: 後長行。此初也。正理九十左曰。眼等乃至男
T2251_.64.0071c10: 根。前此品中已辨其相。謂彼界品一
(五右)文
識依五
T2251_.64.0071c11: 種淨色名眼等根。女男二根從身一分差別
T2251_.64.0071c12: 此品
二左
而立光記依
圓暉三七左云。眼等六女男
T2251_.64.0071c13: 二根此之八。根界品已説。命根及信等五根此
T2251_.64.0071c14: 六。下文當古今八根連讀破唯指界品非也。今
云不爾。非必四字句。次文對見知
T2251_.64.0071c15: 五左論曰識相應受者 訣曰。瑜伽五十三
T2251_.64.0071c16: 十五右曰。受二種。若色爲依名身受。若無色
T2251_.64.0071c17: 依名心受。何以故。由前五根皆色性故。
T2251_.64.0071c18: 問。若前五根皆是色性依眼等受身受
T2251_.64.0071c19: 者。何故眼等非唯是身。答。由相異故。所以
T2251_.64.0071c20: 者何。眼等五根展轉相異。問。若眼等相其相
T2251_.64.0071c21: 異故非皆身相。依彼諸受是因縁
T2251_.64.0071c22: 身受。答。餘有色根不身。故就彼爲名。此
T2251_.64.0071c23: 亦何過。問。若不身故無過者。意根亦爾。
T2251_.64.0071c24: 身轉依意根受應身受。是即一切皆
T2251_.64.0071c25: 是身受無心受耶。答。諸有色根定不身。
T2251_.64.0071c26: 意即不爾。故無過。所以者何。生無色
T2251_.64.0071c27: 有情意根離身而轉。是故五根所生諸受
T2251_.64.0071c28: 合名身受。唯依意者獨名心受。故總説二。
T2251_.64.0071c29: 謂身心受。今亦準釋。此論第十五左 身心二
T2251_.64.0072a01: 受之分別。今六識分身心二。五識爲身身聚
T2251_.64.0072a02: 集義。親極微聚。五色根是微聚。總名身故
T2251_.64.0072a03: 頌疏第十八右身受云。色根名身聚集義
T2251_.64.0072a04: 也。非唯對眼等之身。五識隨彼起名爲身。
T2251_.64.0072a05: 第六意識所依亦心。故殊立心名。爲差別
T2251_.64.0072a06: 顯了。身爲五識。心爲第六。故言即五識
T2251_.64.0072a07: 相應受。世間品頌疏云。色根名身聚集義。
T2251_.64.0072a08: 受依身起名身受直依色根一失。
亦不識二失
麟云。此但
T2251_.64.0072a09: 聚集義身故。眼耳等亦名爲其失
同上
T2251_.64.0072a10: 暉云。身所依。所依即五識。與受爲所依也。
T2251_.64.0072a11: 何故五識總
身者未可也
光記十三左
八目
 云。身色聚名身。
T2251_.64.0072a12: 則諸有色根。依身起故名爲身受。從
T2251_.64.0072a13: 全似圓暉釋
未可
T2251_.64.0072a14: 六左謂在見道 知當知根者 見道苦忍位
T2251_.64.0072a15: 曾知苦智當知修行初根。餘三諦
T2251_.64.0072a16: 亦爾。知者智也。約體七智。約用是知。七忍
T2251_.64.0072a17: 爾。雖七智正知諦位非未知當知。猶後
T2251_.64.0072a18: 其忍
類智
中間故。總八忍七智十五
T2251_.64.0072a19: 心見道名初根。暉鈔作苦諦行解
T2251_.64.0072a20: 非也。論云未曾知當知行轉故。光寶文言
T2251_.64.0072a21: 異而義旨同歸
T2251_.64.0072a22: 六左若在修道 立已知根者 婆沙百四十
T2251_.64.0072a23: 六左云。何故名已知根。答。已知而知。已現
T2251_.64.0072a24: 觀而現觀。斷無智故名已知根。更重知
T2251_.64.0072a25: 知諦故。已之知依主釋也。光記約智類初
T2251_.64.0072a26: 婆沙非也。寶疏約刹那初後
T2251_.64.0072a27:
T2251_.64.0072a28: 六左在無學道乃至廣説者 此中爲二。初
T2251_.64.0072a29: 正釋名。後謂得下示其具知相。初中亦有
T2251_.64.0072b01: 二。初釋知。後有此下釋具。初中知己已知
T2251_.64.0072b02: 者。上知正今知也。次己行人自稱也。次已知
T2251_.64.0072b03: 即前修道已知。止訖義爲已。實已辰已
之已
止訖
之已
T2251_.64.0072b04: 自私
之己
三各別。字形相近經論寫誤。依義可
T2251_.64.0072b05: 知。顯宗五七右云。知自已知故名爲知。正
T2251_.64.0072b06: 理如今。於此光寶無異解。然古今誤光記
T2251_.64.0072b07: 知已已知。以光爲知畢已既已知義。今
T2251_.64.0072b08: 云。誤之甚。不倶論也。釋具中。有此知
T2251_.64.0072b09: 者名具知者。初約有持。有是持義。正理曰。
T2251_.64.0072b10: 或護知護是持義。即同此也。前上首知云
T2251_.64.0072b11: 此知。其體是盡無生二智也。知之具依主釋
T2251_.64.0072b12: 也。光師云成就。義不親違正理。亂下成
T2251_.64.0072b13: 故非也。次習此知已成性者者。是依
T2251_.64.0072b14: 具。於學位數習此知盡無生二智故。
T2251_.64.0072b15: 今在無學此二智性。具是成辦義。亦依
T2251_.64.0072b16: 主釋。正理亦同此。光記約習者非也。混
T2251_.64.0072b17: 故。論已成性言應徒然故。後示具知相
T2251_.64.0072b18: 中。體得二智故。是故發用如實自知等。此
T2251_.64.0072b19: 自知知具知之知。然寶疏初知已下唯爲
T2251_.64.0072b20: 。或釋約二智判爲利鈍。正理鈔亦分配
T2251_.64.0072b21: 盡無生。今云。竝非也。知義兩釋無別。只釋
T2251_.64.0072b22: 具名兩義。然何可利鈍
T2251_.64.0072b23: 七右彼所有根 當知根等者 第二釋通名
T2251_.64.0072b24: 。彼行者所有九根名未知當知之根。等言
T2251_.64.0072b25: 餘二。竝依主釋。此論且約總相。若分別。
T2251_.64.0072b26: 三根是智故。正慧根爲體。若兼助伴
T2251_.64.0072b27: 八根。故本論發智曰。問。具知根云何。答。
T2251_.64.0072b28: 漏盡阿羅漢諸無學慧。慧根。及所有根。慧解
T2251_.64.0072b29: 脱。倶解脱。能得現法樂住。婆沙百四十三
T2251_.64.0072c01: 二右釋云。此中無學慧慧根者。此説慧根。及
T2251_.64.0072c02: 所有根等者。説餘八根。總此九根名具知
T2251_.64.0072c03: 。正理九十二左此説曰。九根相應合成
T2251_.64.0072c04: 此事。故意等八亦正約慧此名。餘二根亦
T2251_.64.0072c05: 爾也。婆沙百四十二十五左十一説。辨
T2251_.64.0072c06: 餘根別説因縁。然光寶輩。正理唯慧爲根。未
T2251_.64.0072c07: 知當知等即根持業。今論依主。亦彼唯慧一。
T2251_.64.0072c08: 今周攝九根者。竝非也。正理何持業。此論
T2251_.64.0072c09: 何不兼正。故正理無破也
T2251_.64.0072c10: 七右七有色根色蘊攝故者 初正釋頌。後
T2251_.64.0072c11: 更釋七有色。眼等八字解叙七言。下一句
T2251_.64.0072c12: 有色言。正理。顯宗全同此論。光師十六左
T2251_.64.0072c13: 論意釋曰。色蘊攝故名爲有色。夫於
T2251_.64.0072c14: 。論有無色。五根。五境。及無表十一。竝名
T2251_.64.0072c15: 有色。如婆沙七十五十三右。今以色蘊攝
T2251_.64.0072c16: 故因七根是有色。女根男根身根攝故。眼
T2251_.64.0072c17: 等五根女男根七應有色。以色蘊攝故。如
T2251_.64.0072c18: 境等。然寶疏十五右云。詳此釋

義理
盡。
T2251_.64.0072c19: 無漏無表亦色蘊攝。是無漏故。此迷倒欲
T2251_.64.0072c20: 論主色蘊攝因成有漏破却誤矣。舊論
T2251_.64.0072c21: 二(二十
三右)
曰。有色七根。命根。苦根。憂根。一向有
T2251_.64.0072c22: 流。何以故別徴
釋七根
眼等有色。七根色陰攝故
T2251_.64.0072c23:
故是有流此下一句未審。而何以故至
釋有色義。下一句者總結九根
T2251_.64.0072c24: 故。彼亦不蒙。總結
故。有命憂等
T2251_.64.0072c25: 七左此非誠證 説此言故者 光記略擧
T2251_.64.0072c26: 後經文。正理九十三右今論。更云。全無此
T2251_.64.0072c27: 。此即此前所説無漏信等根義。若不爾者。
T2251_.64.0072c28: 唯應説言信等根。不雜含二十
六(五右)云。
T2251_.64.0072c29: 若比丘於此五根若利若滿足得阿羅漢。若輭若劣得
阿那含。若得斯陀含。若得須陀洹。若於此五根。一切
T2251_.64.0073a01: 無者我説彼爲外道凡夫之類。稽古上(七右)云。按論
主以斷善根外異生品。而經言外道者未審。又經
T2251_.64.0073a02: (五左)曰。若無此諸根者。我説彼爲作凡夫類。作乃
外形誤。據此則曰外道恐非也。或道字衍文。今云。舊
T2251_.64.0073a03: 論二(二十三右)引經云。我説此人在正法外。住凡夫
衆類。正法外道故云外道妨。又作字非誤也。爲
T2251_.64.0073a04: 於凡
夫類
此初以上句此字通。後義以下句
T2251_.64.0073a05: 外異生會。意言。約斷善故云外異生。善根
T2251_.64.0073a06: 人有有漏信等。若不爾者。何不唯言異生
T2251_.64.0073a07: 而云外耶
T2251_.64.0073a08: 七左又契經説亦通有漏者 第四引經成
T2251_.64.0073a09: 自義。正理云。爲契經證信等五通有漏
T2251_.64.0073a10: 不。亦有云何。次引經云。又説佛未
T2251_.64.0073a11: 時。先以佛眼遍觀世界諸有情乃至
T2251_.64.0073a12: 法輪世間已有無漏者。如來出世則
T2251_.64.0073a13: 唐捐
T2251_.64.0073a14: 又世尊説乃至廣説者 舊論二二十
三左
曰。又
T2251_.64.0073a15: 經中説。乃至我未實知信等五根集
T2251_.64.0073a16: 生。及滅。滋味。過失。及出離我。未此世
T2251_.64.0073a17: 聞未
非也
有天有梵。雜含二十六四右云。我此
T2251_.64.0073a18: 信根集。信根沒。信根味。信根患。信根離。不
T2251_.64.0073a19: 實知者。我不諸天魔梵沙門婆羅
T2251_.64.0073a20: 門衆中。爲解脱。爲出。爲離。心離顛倒。成
T2251_.64.0073a21: 阿耨多羅三藐三菩提。進念定慧如是。亦説。
T2251_.64.0073a22: 諸比丘我於信根。信根集。信根沒。信根味。
T2251_.64.0073a23: 信根患。信根離。如實知故。於諸天魔梵沙
T2251_.64.0073a24: 門婆羅門衆中。爲解脱。爲出。爲離。心離
T2251_.64.0073a25: 。得阿耨多羅三藐三菩提。今上云
T2251_.64.0073a26: 等五根故。取如實知反顯文。云乃至廣説
T2251_.64.0073a27: 也。天人世間對出世總擧。及下別示。等
T2251_.64.0073a28: 門婆羅門。光等已上諸天者不經也。上
T2251_.64.0073a29: 乃至是爲解脱等四。前五如次配五句。集沒
T2251_.64.0073b01: 因果。上論第一五左云。有漏亦名集。能招
T2251_.64.0073b02: 苦故。沒沒在三界苦報。味患約愛憎。品類
T2251_.64.0073b03: 足二四左有漏亦爲有味著。患是知患失法
T2251_.64.0073b04: 此四五根屬有漏。出離無漏。品類足。無
T2251_.64.0073b05: 漏爲出離依。上是言指信等。光記初釋言
T2251_.64.0073b06: 應可出離未可後釋約四諦。穿説之最也
T2251_.64.0073b07: 八右幾是異熟幾非異熟者 當體如是。故言
T2251_.64.0073b08: 是非。非善惡。如上第二十八右是觸非觸
T2251_.64.0073b09: 論曰 定是異熟者 上唯簡餘二十一根
T2251_.64.0073b10: 頌唯。處在別故。定言釋頌唯。對通二
T2251_.64.0073b11: 不定故以定釋
T2251_.64.0073b12: 八右若如是者引取受用者 自下通難中。
T2251_.64.0073b13: 先擧難。後如本下通。此爲二。初正通。後傍
T2251_.64.0073b14: 論。初通中亦二。初就有部宗異熟。後論
T2251_.64.0073b15: 主依經部非異熟。初中爲三。初約留行
T2251_.64.0073b16: 次兼示捨行。後擧妙音解。初留行中爲二。
T2251_.64.0073b17: 初擧本論文。後叙異説。難中誰之異熟者。
T2251_.64.0073b18: 異熟是決定。其能感業未決。故問言誰之
T2251_.64.0073b19: 本論者。發智十二十四左全文。婆沙百二十六
T2251_.64.0073b20: 具釋。此文初問。後答。答中初能轉縁。後時
T2251_.64.0073b21: 彼下所轉業感。初中六勝光寶本準婆沙百
二十六(七左)意
T2251_.64.0073b22: 此中轉招者。是轉迴富業壽業而感
T2251_.64.0073b23: 故言轉招。非富業感壽果。如似我蜂轉
T2251_.64.0073b24: 蜘蛛等。以感自子果。然光師光有五紙
寶有八紙
布施
T2251_.64.0073b25: 正能感現業現果。又衆同分命根
T2251_.64.0073b26: 總別二報現非現等別竝非。以同分命倶
T2251_.64.0073b27: 總報故也。如寶疏逐一彈斥正法念經有
。彼十一(九右)
T2251_.64.0073b28: 地獄品惡業盡脱地獄。復五百世生于食吐餓鬼中。復
飢渇畜生中。是彼惡業餘殘果報。又十三(二右)云。
T2251_.64.0073b29: 若人犯比丘尼童女其淨行。以是惡業
活地獄中。無量歳受重苦。彼惡業盡脱地獄。雖脱復
T2251_.64.0073c01: 五百世生餓鬼中。畜生中人身。如龜遇孔。若
人中常貧常病身體色惡。常有惡癐。恒受苦惱。是
T2251_.64.0073c02: 彼惡業餘
殘果報
異説中。婆沙有四説。今唯擧
T2251_.64.0073c03: 四説。問。正不如何。答。婆沙四説中。初説全
T2251_.64.0073c04: 本論。但具示其縁相。雖評家。初説正
T2251_.64.0073c05: 目前。又此論意。彼初説同本論。故不
T2251_.64.0073c06: 。唯擧本論。以顯不正義。正理亦依
T2251_.64.0073c07: 同初説。解釋結本論説故。次示二異説。判
T2251_.64.0073c08: 談明白。寶師大有眼目。然光記二十一左三論
T2251_.64.0073c09: 明無立破而猶豫何謂
T2251_.64.0073c10: 八左云何苾芻富異熟果者 二兼示捨行
T2251_.64.0073c11: 是本論全文。婆沙有五説。四説同前留行
T2251_.64.0073c12: 別有麁妙一説。雖五説本論文分明故。
T2251_.64.0073c13: 唯初説爲正同前。故今論一向不異説
T2251_.64.0073c14: 光爲五説可也。寶加妙音六説非也。一文段別
故。二彼通留捨故。三若取彼亦應次有作是説
T2251_.64.0073c15:
T2251_.64.0073c16: 尊者妙音或違壽行者 後示妙音通二解
T2251_.64.0073c17: 二十
二左
二義。後異熟義爲正。何以知者。有
T2251_.64.0073c18: 四因故。彼文置第三囀由聲。是増上縁。如
T2251_.64.0073c19: 妙藥留命毒藥頓死。又彼中雖自宗
T2251_.64.0073c20: 根勢分義。而不妙音。以自宗異熟
T2251_.64.0073c21: 故。又此論唯以勢分義非異熟。準知妙
T2251_.64.0073c22: 音不爾也。又次下左壽與命分別中。先世業
T2251_.64.0073c23: 果爲壽行者。妙音義故光後釋中現業感者。
舊疾應
T2251_.64.0073c24: 九右應如是説應如是説。光十四(三五左)云。應作
是説。是婆沙評家正義。寶十四(二十
T2251_.64.0073c25: 八右)亦爾也。舊婆沙五十八(二右)曰。評曰
應作是説。雜心六至(十一右)子注云云如上論
皆是
T2251_.64.0073c26: 異熟者 第二論主依經部義非異熟。婆
T2251_.64.0073c27: 沙百二十六五左妙音次曰。有作是説。彼阿羅
T2251_.64.0073c28: 乃至住時勢分。彼説非理。命根別有。非
T2251_.64.0074a01: 大種爲自性已上論主欲彼扶理取爲
T2251_.64.0074a02: 。故言應如是説。光師叙經部説者。若同
T2251_.64.0074a03: 經部乎。彼法勝論師既立非異熟故。婆沙
T2251_.64.0074a04: 中亦有異説。寶師爲論主釋。是依正理曰
T2251_.64.0074a05: 經主言。今文勢全是論主解。其所依應經部
T2251_.64.0074a06: 。正理九十四右長養等流性。竝破之。光
T2251_.64.0074a07: 師救長養邊。實長養爲勝。論五九左壽體
T2251_.64.0074a08: 薩經諍。亦以此經部義
T2251_.64.0074a09: 九右因論生論 無煩惱故者 傍論中分爲
T2251_.64.0074a10: 六節。竝皆依婆沙。於正理。顯宗之。
T2251_.64.0074a11: 一明留捨因縁。捨縁中。婆沙兩説。今在
T2251_.64.0074a12: 攝彼也。病等者。光所引婆沙取事不義。
T2251_.64.0074a13: 彼退因縁故。第二明處及能者中。由彼下所
T2251_.64.0074a14: 寶釋
不可
T2251_.64.0074a15: 九右如有頌言 雜含九十八右身子説四偈
T2251_.64.0074a16: 曰。久植諸梵行。善修八聖道。歡喜而
T2251_.64.0074a17: 壽。猶如毒鉢。第二頌第四句云。如
T2251_.64.0074a18: 重病愈。第三頌第四句云。如出火燒宅。前三
T2251_.64.0074a19: 句竝如上。今是第二偈。婆沙依初偈故。云
T2251_.64.0074a20: 猶如毒器
T2251_.64.0074a21: 經説世尊不應言行者 自下就如來
T2251_.64.0074a22: 之。是第三辨命壽差別。依經問起。又婆沙
T2251_.64.0074a23: 百二十六五左光(二十五
右六目)引全文
曰。經説世尊。留多命
T2251_.64.0074a24: 行。捨多壽行。其義云何。有作是説。世尊捨
T2251_.64.0074a25: 第三分壽。釋尊壽量應住百二十。捨後四十
T2251_.64.0074a26: 但受八十。有作是説。世尊捨第五分壽。釋
T2251_.64.0074a27: 尊壽量應住百歳。捨後二十八十佛本
行經
T2251_.64.0074a28: 曰。不世上壽。五分壽捨一。處處經(三左)曰。佛
餘壽二十年三因縁。一同世人貪身故。二所教
T2251_.64.0074a29: 已盡故。三恐惡人誹
謗之重罪
又大乘有此兩説。瑜伽倫
T2251_.64.0074b01: 記五下三十
二左
云。准大集經後解百二
十歳
勝。彼
T2251_.64.0074b02: 佛壽三分故。今論略正理三十二(十
右)取第五分義
T2251_.64.0074b03: 曰。一切佛出現世間
決定捨第五分壽
又婆沙七右命壽差別有
T2251_.64.0074b04: 四説。今論主評簡但出三説。此第一彼第一。
T2251_.64.0074b05: 本論者。彼云品類足第十五之
七右取意
發智論十四
T2251_.64.0074b06: 十九右全同彼也。又品類足第七七右全文。此
T2251_.64.0074b07: 第二説彼第十四妙音。曰。順現受業果名
T2251_.64.0074b08: 。順次順後順不定受業果名壽行。此第三
T2251_.64.0074b09: 彼第六有説。曰。暫時住名命行。一期住名
T2251_.64.0074b10: 壽行。第四辨多言。三説唯初一説。婆沙
T2251_.64.0074b11: 之。後二説者。婆沙無之。第二有部義。遮
T2251_.64.0074b12: 正量部多言。第三經部義。遮有部一實執
T2251_.64.0074b13: 多言。論主意在第三。故反責
T2251_.64.0074b14: 十左世尊何故 煩惱魔故者 第五明捨留
T2251_.64.0074b15: 所以光寶已下爲因便。初約
非也。前經文云世尊等
是婆沙未見故。
T2251_.64.0074b16: 光寶云論主解。第六明三月光分科
甚非也
佛本
T2251_.64.0074b17: 行經曰。今却後不久三月當壽命。又曰。
T2251_.64.0074b18: 佛以神足力更存壽三月。佛昇忉利經曰。三
T2251_.64.0074b19: 月將盡欲涅槃。爲蘇拔陀羅
T2251_.64.0074b20: 因縁。廣如遺教經四三十
三右
智論第三十九
T2251_.64.0074b21: 二十六十二 北涅槃四十十五右 文句一之二
T2251_.64.0074b22: 二十八統紀第四等。明留捨分齊。婆沙六右
T2251_.64.0074b23: 六説。今擧後三説。唯叙留邊。然欲兩
T2251_.64.0074b24: 説當理故不有説。表後説
T2251_.64.0074b25: 婆沙師。光二十
六右
兩釋。後勝。婆沙六左云。有説。
T2251_.64.0074b26: 諸佛世尊能伏衆魔。留捨壽命。謂證
T2251_.64.0074b27: 無上妙菩提時。已伏二魔。謂天煩惱。今
T2251_.64.0074b28: 入涅槃界時。又伏二魔。謂蘊及死。伏
T2251_.64.0074b29: 蘊魔故。捨多壽行。伏死魔故。留多命行
T2251_.64.0074c01: 十左意及四受 餘皆異熟者 善染汚竝通
T2251_.64.0074c02: 五法。無覆無記中。威工變三意根無論。四受
T2251_.64.0074c03: 中。苦唯五識必非威儀等三。樂根亦五識相
T2251_.64.0074c04: 應無之。唯第三定中。意地有威儀變化。無
T2251_.64.0074c05: 工巧。故下論七十一右異熟。威儀。工巧。通果
T2251_.64.0074c06: 四。欲界具足。色界唯三除工巧。無色唯一謂
T2251_.64.0074c07: 異熟。又威儀。工巧。通果三。唯
五識
是意識。
T2251_.64.0074c08: 是故意識相應喜捨皆通此三。於樂通二。
T2251_.64.0074c09: 巧也。五識相應苦樂無此三。唯善染汚故
T2251_.64.0074c10: 隨應。又有明文。婆沙百四十四九右二十
T2251_.64.0074c11: 二根三性門云。意根通三性。善謂善作意相
T2251_.64.0074c12: 應意根。不善亦爾。無記有二。謂有覆無覆。
T2251_.64.0074c13: 有覆者。欲界身邊二見。及無色一切煩惱倶
T2251_.64.0074c14: 生作意相應意根。無覆者。謂威儀路工巧處
T2251_.64.0074c15: 異熟生通果倶生作意相應意根。如意根
T2251_.64.0074c16: 根。喜根。樂根。隨應亦爾
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T2251_.64.0074c27: 此文已捨喜樂三例意根。誰可疑。於
T2251_.64.0074c28: 樂第六意。前五有差別。故云隨應。亦復意
T2251_.64.0074c29: 根無記。非能相應捨等是不善。故云隨應
T2251_.64.0075a01: 次別説苦云。苦根善謂生得善。不善謂修所
T2251_.64.0075a02: 斷。無記如二十
六左
。然光三釋竝非。先威儀
T2251_.64.0075a03: 工巧中初釋二十
六左
喜樂非也。證婆沙苦根
T2251_.64.0075a04: 義准除樂。若爾彼於苦根下樂根亦
T2251_.64.0075a05: 何。於喜分分別任運二。若爾亦婆沙可
T2251_.64.0075a06: 苦。何不之。第二釋除樂非也。雖
T2251_.64.0075a07: 妨未難。一不苦而説故。二於上地
T2251_.64.0075a08: 尋伺業故。第三釋約縁與似通
T2251_.64.0075a09: 甚非也。於分別門何用是漫説爲。又
T2251_.64.0075a10: 樂全約五識婆沙三性門。又借識及二通
T2251_.64.0075a11: 威儀通果。記第二三十
四右
三十
九丁
二十七
T2251_.64.0075a12: 同也。而非也。彼竝是自性無記。具如寶疏
T2251_.64.0075a13: 二十五左
已下
能變化二十
八右
三釋中。第二爲
T2251_.64.0075a14: 盡理。論文簡云能變化。以顯意識相應。故
T2251_.64.0075a15: 五識相應苦及樂。取意相應樂喜捨。初
T2251_.64.0075a16: 釋非也。十八近行文不證。何者。生
T2251_.64.0075a17: 下喜樂故。唯取捨非非通果
T2251_.64.0075a18: 也。如光第二釋下答。實婆沙意也。第三釋甚
T2251_.64.0075a19: 非也。此論依法勝論六四右能變化。舊論。
T2251_.64.0075a20: 正理。顯宗竝爾。何穿空可五識
T2251_.64.0075a21: 十左一經説故 此難所由。寶疏屬下爲
T2251_.64.0075a22: 非也。爲此重難上加引喜捨二句文
T2251_.64.0075a23: 正理等無重難故。唯引順憂受業一句
T2251_.64.0075a24:
T2251_.64.0075a25: 十左無逃難處憂非別因者 意言。若喜捨
T2251_.64.0075a26: 熟應二義。憂亦應爾。而彼非熟。若不
T2251_.64.0075a27: 者。喜捨亦唯相應。爾違異熟宗
T2251_.64.0075a28: 難故。致是通釋。實義如何。舊論曰。若爾
T2251_.64.0075a29: 能故。皆許是。有何別道理能立
T2251_.64.0075b01: 憂非果報
T2251_.64.0075b02: 十左以憂分別 異熟不爾者 婆沙百四十
T2251_.64.0075b03: 十左五説中第一説。後云毘婆沙師彼第
T2251_.64.0075b04: 五説。論主欲示正邪故難絶前義。以別
T2251_.64.0075b05: 後義。成立憂非異熟。是故正理。顯宗唯
T2251_.64.0075b06: 後説已離欲義。不前分別有無義
T2251_.64.0075b07: 意根隨在是惡異熟者
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T2251_.64.0075b12: 十一
頌曰 一一皆通二者 問。與前何別。
T2251_.64.0075b13: 答。前約當體之。故言是非。此約因果
T2251_.64.0075b14: 故言有無。謂性是有漏。而善不善有
T2251_.64.0075b15: 異熟果。於無記無漏者此義。應知謂
T2251_.64.0075b16: 是有異熟等。且如憂。前非異熟。今唯有異
T2251_.64.0075b17: 熟。差別天地。其義明了麟云。約能有當來異
熟之果有。前門約
T2251_.64.0075b18: 是異熟等
故二門別
婆沙百四十四十四右 解名義
T2251_.64.0075b19: 異熟倶故名有異熟。非他異熟。若與
T2251_.64.0075b20: 他異熟倶名有異熟者。則無漏道應
T2251_.64.0075b21: 異熟
T2251_.64.0075b22: 十一
論曰定有異熟者 釋初句。初三句總
T2251_.64.0075b23: 釋。正理。顯宗作所説。舊論頌前有此語曰。
T2251_.64.0075b24: 此中憂根於前無間已説。偈曰。一定有報。
T2251_.64.0075b25: 光記作諍。正理鮮本亦如今。兩字竝無妨。
T2251_.64.0075b26: 憂上十左
二行
諍。故諍字通而彼長時故
不順造頌由也
又次
T2251_.64.0075b27: 七右漏無漏中云次前所説。今亦可爾。
T2251_.64.0075b28: 説字穩也。前八右已説非異熟。性是善不善
T2251_.64.0075b29: 故。由此即有異熟。前説及聲已顯差別故。
T2251_.64.0075c01: 今亦指令其相。光寶解釋爲異。光意。依
T2251_.64.0075c02: 唯等二句總標定字有二義。謂顯下述釋二
T2251_.64.0075c03: 。謂顯至異熟唯義。兼具至次説
T2251_.64.0075c04: 。具二下別釋越次中具二義。由此下總結。
T2251_.64.0075c05: 光由二義者。即彼標唯義越義也。寶疏意。
T2251_.64.0075c06: 依唯等二句釋定字。謂顯下但以二由
T2251_.64.0075c07: 越説所以。顯言絶兼具二義。故越次説一句
T2251_.64.0075c08: 上二由之結也。具二義下別釋兼具二
T2251_.64.0075c09: 。由此下唯結越説。詳二疏寶大劣於光
T2251_.64.0075c10: 謂標既二義。何不唯義。又謂言何不
T2251_.64.0075c11: 二。又唯兼具二義。是越次由。何可唯有
T2251_.64.0075c12: 異熟。又唯有異熟有二義者何謂。是此越次
T2251_.64.0075c13: 由故。又背正理論定義。越次別段釋義故。
T2251_.64.0075c14: 光亦非勝。何者。定聲存唯越二義故。豈於
T2251_.64.0075c15: 定聲越義。今依正理。顯宗。舊論三文
T2251_.64.0075c16: 忖此論。依唯越義一句。總標二義。頌説
T2251_.64.0075c17: 下釋二義。謂初釋定唯義。兼具下釋越義
T2251_.64.0075c18: 也。由此下總結唯越二義。結越云越次先
T2251_.64.0075c19: 。結唯云説憂根等唯義在文中定字。越義
文外顯位義。不可雷同
T2251_.64.0075c20: 問。此結唯應越。憂根等句。唯擧唱所説。故
T2251_.64.0075c21: 定有。不唯有。答。結唯義故還云
T2251_.64.0075c22: 唯。非作釋故。若不唯義。下一句
T2251_.64.0075c23: 無用。故正理唯云故越次説下句也。
T2251_.64.0075c24: 依唯越義一句。蓋後人傍附攙入。三論無故。
T2251_.64.0075c25: 義不暢故。若爾與正理綴文同也。正理論
T2251_.64.0075c26: 十五
云。如前所説憂根當知定有異熟。定
T2251_.64.0075c27: 言意顯唯有非無。遮異熟因無記無漏
T2251_.64.0075c28: 故。非示唯如是上
不置唯也
此憂根是有異熟
T2251_.64.0075c29: 餘根一切皆是無異熟過。故但顯憂唯
T2251_.64.0076a01: 有異熟。越次説者。顯無記無漏若總若別皆
T2251_.64.0076a02: 無異熟因。非是中有記有漏要總方是有
T2251_.64.0076a03: 異熟因。故越次説深爲有用。兩義各有
T2251_.64.0076a04: 。而於定唯是一義。顯宗五九右曰。定言意
T2251_.64.0076a05: 惟有非無。遮異熟因無記無漏故。更
T2251_.64.0076a06: 越次釋。舊論二二十
七右
曰。此一憂根有果報。
T2251_.64.0076a07: 定言爲憂根異於餘法。此根無無記。亦
T2251_.64.0076a08: 無流。在散動地故。是故憂根無無果報
T2251_.64.0076a09: 湛慧云。三論無定有越義。故寶釋爲是者。是
何狂言。寶二句爲定字故却違三論
T2251_.64.0076a10: 十二
欲色無色繋并除色喜樂 訣曰。此中
T2251_.64.0076a11: 繋言。別行本頌如今。頌疏。鮮本。及正理。顯
T2251_.64.0076a12: 宗。舊論竝作界。竝義通。準非得第四(十
八左)及名
T2251_.64.0076a13: 第五(二
十一右)
等界繋門。界字亦通矣。又準十八
T2251_.64.0076a14: 第二
(三右)
界繋門無色繋。今本爲善。異繋
T2251_.64.0076a15: 義明了故。然依西天造頌法。音韻句調之式
T2251_.64.0076a16: 誰是焉。第四句除字。光記牒文如論。
T2251_.64.0076a17: 別行本頌。正理。顯宗。及頌疏皆作餘。圓暉
T2251_.64.0076a18: 釋云。餘色者。眼等五男女根外。名之爲餘。
T2251_.64.0076a19: 此爲正。草誤作除。何知正者。上首除言
T2251_.64.0076a20: 句短中長而顯三界別。其兼并言示漸次
T2251_.64.0076a21: 前前所除。故知唯一除還致深用。然有人
T2251_.64.0076a22: 云。正顯於頌作餘。而長行云并除五色及
T2251_.64.0076a23: 喜樂根。則明知除字爲正。今云。若以長行
T2251_.64.0076a24: 改。此論。正理。顯宗釋色界。皆同言兼除男
T2251_.64.0076a25: 女憂苦。豈第三句應除言。不了論旨
T2251_.64.0076a26: 而妄談。可呵可呵。彼長行云兼除
T2251_.64.0076a27: 。爲一除字貫下。故云無色如前除
T2251_.64.0076a28: 三無漏女男憂苦。於女男上更加
T2251_.64.0076a29: 十二
論曰唯不繋故 信等五。意。樂。喜。捨
T2251_.64.0076b01: 漏無漏次上
七右
彼云唯。一向不界故。
T2251_.64.0076b02: 之準知。信等九根若無漏時非界繋。故婆
T2251_.64.0076b03: 沙等具分別繋不繋
T2251_.64.0076b04: 十二
除女男者身醜陋故者 此二因。對法
T2251_.64.0076b05: 者常談故擧之。非論主竝是信依。常談
T2251_.64.0076b06: 者。法勝毘曇六二左云。無男女根者。彼無
T2251_.64.0076b07: 用事今離
婬欲
又男女根令身陋惡故。婆沙九
T2251_.64.0076b08: 四左百四十五十二右等。論主不信者。上論
T2251_.64.0076b09: 第二四
右三目
云。若言不生由醜陋者。陰藏隱密何
T2251_.64.0076b10: 醜陋。由此破。今正理。此因標有説。如
T2251_.64.0076b11: 之。然光記三三左 救正理。全非論意
T2251_.64.0076b12: 也。寶疏二十
八左
伏難。此依婆沙百四十五
T2251_.64.0076b13: 十二右有説。男女根於欲界用。非於色
T2251_.64.0076b14: 。是故彼無。問。若爾鼻舌二根於彼無用。
T2251_.64.0076b15: 云何得有。答。彼二根於彼有用。令端嚴
T2251_.64.0076b16: 。非男女根有端嚴義。可慚鄙故。而述
T2251_.64.0076b17: 部意故無失也。非論主意
T2251_.64.0076b18: 十二
若爾何故男身所有者 契經。中含二
T2251_.64.0076b19: 十八十七右曰。女人不五事。若女人作
T2251_.64.0076b20: 如來無所著等正覺。及轉輪王。天帝釋。魔王。
T2251_.64.0076b21: 大梵王者。終無是處。若男子作如來無所
T2251_.64.0076b22: 著等正覺。及轉輪王。天帝釋。魔王。大梵王
T2251_.64.0076b23: 者。有是處。依此契經彼色界男。以
T2251_.64.0076b24: 男可男根。難意如是。雖男根
T2251_.64.0076b25: 別有男子相形。以何知男。謂似欲界中男
T2251_.64.0076b26: 身所有形類故。婆沙十二右云。彼皆是男。雖
T2251_.64.0076b27: 男根而有餘丈夫相。無處無容者。光云。
T2251_.64.0076b28: 必無處。必無有。女身爲梵。又二十六
T2251_.64.0076b29: 二十
九右
云。有是處者。處是稱合道理。相容受義。
T2251_.64.0076c01: 法華玄賛四二十二 釋無有是處者。彼非
T2251_.64.0076c02: 故。十地論記二十
一右
光記二十七十右亦爾也。
T2251_.64.0076c03: 演祕四本十三左無處無容云。無身處
T2251_.64.0076c04: 今云未
可也
道理。今意無道理。無理故
T2251_.64.0076c05: 有也
T2251_.64.0076c06: 十三
頌曰修非三非者 訣曰。此頌從寛向
T2251_.64.0076c07: 狹據三斷次。故與前諸門單句爲句首
T2251_.64.0076c08:
T2251_.64.0076c09: 十三
已説諸門 幾異熟根者 上來六門唯
T2251_.64.0076c10: 根當相。自下望他差別分別。故前一一
T2251_.64.0076c11: 二十二根。自下不爾。是故特致此結前
T2251_.64.0076c12: 故光分科爲是。寶無大失
T2251_.64.0076c13: 十三
彼何不得 定染汚故者 是據法勝毘
T2251_.64.0076c14: 曇第六四右四卷第四十三左大同。婆沙百四
T2251_.64.0076c15: 十七二左三説中。後説亦此同也。此義盡理」
T2251_.64.0076c16: 十四
欲界欲勝故但言色者 此釋頌但言
T2251_.64.0076c17: 欲色界。兩箇但字竝簡界言。舊論二二十
九左
T2251_.64.0076c18: 曰。由欲勝故名欲界。或但名欲。由色勝
T2251_.64.0076c19: 故名色界。或但名
T2251_.64.0076c20: 契經過色無色者 引經證但名色。雜含
T2251_.64.0076c21: 十四十三左云。寂靜解脱超色無色。身作證具
T2251_.64.0076c22: 足住。此外道須深爲佛弟子。約色界四禪
T2251_.64.0076c23: 各問之。此第五問也。非必八解脱。故舊論
T2251_.64.0076c24: 於色非色。準彼今無色言是非所過
T2251_.64.0076c25: 也。雖所釋無而無色亦略界故證之。色無
T2251_.64.0076c26: 色如是。欲不證。超過言過。然光記三六右
T2251_.64.0076c27: 便釋名。不繋言過。餘文同文竝皆非也。
T2251_.64.0076c28: 寶爲
T2251_.64.0076c29: 十四
上唯命者故説上言者 雜心八下十四
T2251_.64.0077a01: 婆沙百四十七初右等竝言無色。法勝毘曇四
T2251_.64.0077a02: 卷第四十三左 六卷第六四右 竝言色六及上
T2251_.64.0077a03: 之。所以約定生勝上。以無色無
T2251_.64.0077a04: 別方處故。故不處上下。寶疏三十右云。非
T2251_.64.0077a05: 是在欲色界之上。無別處故。定勝欲色故。
T2251_.64.0077a06: 能感微妙異熟。生果亦勝。故八萬劫壽
T2251_.64.0077a07: 十四
頌曰 四善増五者 與前三界列次別
T2251_.64.0077a08: 者。略有四意。上界唯頓。欲頓漸。爲之故。
T2251_.64.0077a09: 二命意捨三後後兼前故。三是寶三
二右義也
前門
T2251_.64.0077a10: 無色居後故。四數少多次故
T2251_.64.0077a11: 十四
分別根中皆應思擇者 訣曰。勸示餘
T2251_.64.0077a12: 一切根法義門差別。謂發智。品類足。婆沙等
T2251_.64.0077a13: 中更有多門。分別多門者。三學門品類十四
(十二左)
T2251_.64.0077a14: 五部所斷門品類十四
(十四左)
有尋有伺等門品類十
四(十八
T2251_.64.0077a15: 右)五受相應門品類十四
(十八左)
因相應因不相應門
T2251_.64.0077a16: 品類十四
(十八左)
三界遍知門十五
初左
等。舊論二三十
一右
曰。
T2251_.64.0077a17: 根伽蘭陀中擇一切根法。應此知
T2251_.64.0077a18: 伽蘭他。雜論五(十二左)云。天愛汝等執文迷義。舊
論第四云。天愛汝今能誦伽蘭他。不解伽蘭他義。是所
T2251_.64.0077a19: 説義。又翻梵語集云伽蘭他色此云好聲
又伽蘭他子此云美與。準彼聲義乎。
 復次何沙
T2251_.64.0077a20: 門若果由幾根能得ルヤ然光寶只爲後段生
T2251_.64.0077a21: 起者非也。豈不正理如光寶。彼曰。復應
T2251_.64.0077a22: 。二十二根幾能證得何沙門果。謂綴文各
T2251_.64.0077a23: 別。同舊論復次已下濫矣
T2251_.64.0077a24: 十五
二十二根何沙門果者 得亦名證。婆
T2251_.64.0077a25: 沙三十二十八右曰。得獲證。聲雖別其體同。
T2251_.64.0077a26: 無畏疏十一十二右臘駄梵云。獲也得也。
T2251_.64.0077a27: 證也。此中對向立果名。未別沙門性與
T2251_.64.0077a28: 果。與論二十四卷十六右各別
T2251_.64.0077a29: 論曰十六右
四行
倶有故者 示圖曰
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T2251_.64.0077b21: 十六
豈不根本極堅牢故 釋後兩句便通
T2251_.64.0077b22: 違文。雜心。婆沙竝如是通釋。會不還例難
T2251_.64.0077b23: 故。初約次第。後約超越。初次第中有二。一
T2251_.64.0077b24: 初由樂後退義。二無初退後由樂義。以
T2251_.64.0077b25: 不還果次第必依未至初定故。後中有正示
T2251_.64.0077b26: 所由。非越人不還必有退。以世間出世二
T2251_.64.0077b27: 度所得故。正理云。超越無容退失故。
T2251_.64.0077b28: 此離欲果二道所得者。前果道與後勝
果道二道。論二十三(十五左)五行云云
T2251_.64.0077b29: 十六
頌曰成就無漏十三者 發智十六初右
T2251_.64.0077c01: 婆沙百五十六五左雜心八下十五左義旨全同。
T2251_.64.0077c02: 次第各別。今依數少多根次。又此頌
T2251_.64.0077c03: 其名竝顯能成二十二根。所成不定。故
T2251_.64.0077c04: 唯標數。又此中初兩句三。遍定成。諸界地一
T2251_.64.0077c05: 切有情具故。次諸句十九根。不遍定成。有界
T2251_.64.0077c06: 地凡聖別故。又此頌中。成眼上及下二句各
T2251_.64.0077c07: 上。若言流至。長行爾也。問。婆沙百五十六
T2251_.64.0077c08: 六左云。若成就男女二根。彼定成就十五根
T2251_.64.0077c09: 謂男女命意五受信等五根。定不就三根
T2251_.64.0077c10: 謂三無漏根餘不定。如前應知。何今不説。
T2251_.64.0077c11: 解云。今二十二根分別。無二形根名。故
T2251_.64.0077c12: 之。又解。頌及言兼存之。以兼存故。
T2251_.64.0077c13: 長行不説也。如十善地中二及言
T2251_.64.0077c14: 十六
除此三根皆定成就者 有云大心
智淨
寶疏
T2251_.64.0077c15: 上二句頌中釋不成邊。此義寶爲正。婆
T2251_.64.0077c16: 沙一一明定不定。今就初。下準知矣。今云。
T2251_.64.0077c17: 寶疏不爾。下十句釋中總別。可分科見。又
T2251_.64.0077c18: 婆沙爾也。今論意不爾。已下爲十九根
T2251_.64.0077c19: 成位故。下云於非遮等。前所説者頌所列
T2251_.64.0077c20: 十九根也。若不爾樂身等何處何位成之而
T2251_.64.0077c21: 餘。故爲十九根能成位明此釋來也。故
T2251_.64.0077c22: 後十句釋也。況婆沙定不成不定故不説。今
T2251_.64.0077c23: 只示成不成。餘不定不成根。而約處其
T2251_.64.0077c24: 旨別。可思也
T2251_.64.0077c25: 於非遮位 皆定成就 光記屬上不可也。
T2251_.64.0077c26: 寶屬下可也。而彼中非遮者前命意捨三者。
T2251_.64.0077c27: 心可見也。今云。次上十九根。於三界九
T2251_.64.0077c28: 地位成不成。上明不成遮位。彼非遮位。
T2251_.64.0077c29: 彼所説十九根皆成可思。故作應知勸。位言
T2251_.64.0078a01: 意。故如前所説者。即次上十九根體。有
T2251_.64.0078a02: 云。指頌十一句。今云不爾。於正釋十句頌
T2251_.64.0078a03: 。何可前。又舊論但擧初二句。其下有
T2251_.64.0078a04: 此結。次有今十句頌。何可前。彼云。於
T2251_.64.0078a05: 遮位中。如前所説。應知與餘根相應
T2251_.64.0078a06: 十七左耳鼻舌根捨樂喜根 此中身字。鮮本
T2251_.64.0078a07: 及顯宗作自爲正。正理如今。竝是形誤。又
T2251_.64.0078a08: 喜根上。鮮本。正理。光記更有根字勝。分
T2251_.64.0078a09: 能所具故。爲句故。故舊論及顯宗在
T2251_.64.0078a10: 。如次下及已知及未知。次上及此身根
T2251_.64.0078a11: 十七
第二靜慮餘未得故者 餘論無之。論
T2251_.64.0078a12: 主欲喜定五成此問答。圓暉云。
T2251_.64.0078a13: 此文意者。難前喜根必成就樂。第二靜慮自
T2251_.64.0078a14: 地無樂而有喜根。初禪有三識樂。今已捨
T2251_.64.0078a15: 竟。第三禪意地樂。今復未修得故。言
T2251_.64.0078a16: 上當何樂根也。釋答文曰。未
T2251_.64.0078a17: 第三禪染汚。必成就也。餘未得者。餘樂未得
T2251_.64.0078a18: 也。光記云餘善無記樂
T2251_.64.0078a19: 十八
若成未知 及未知根 新婆沙百五十
T2251_.64.0078a20: 八右正理。顯宗。及舊譯雜心八下十六左 八
T2251_.64.0078a21: 犍度二十二十六右 竝如今論。然舊倶舍二
T2251_.64.0078a22: 三十
四紙
曰。十三謂。意。命。身根。女男根隨一。及三
T2251_.64.0078a23: 受根喜樂捨也於
此四中苦乎
信等五根。未知欲知根。爲
T2251_.64.0078a24: 第十三者。按彼梵本錯矣。勿正梵本誤
T2251_.64.0078a25: 而譯光記三
(四一左)
妙經提婆品梵本缺令羅什
T2251_.64.0078a26: 所譯二十七品。後眞諦譯入見寶塔品後。玄
T2251_.64.0078a27: 賛一二十
六左
具也。嘉祥義疏第一爾也。此中見道
T2251_.64.0078a28: 未知根不女男。諸師異解。光師決斷約
T2251_.64.0078a29: 漸命終者。先已捨女男等見道。有無不
T2251_.64.0078b01: 定不説。寶師全同。或一義云。念法師善會
T2251_.64.0078b02: 婆沙當文。彼百五十六八右曰。若成未知根
T2251_.64.0078b03: 彼定成十三。定不就二。餘者不定。成
T2251_.64.0078b04: 者。謂如今論。不就二者。謂已知。具
T2251_.64.0078b05: 知根。餘不定者。餘七根。或成就。或不成就。
T2251_.64.0078b06: 前應知。言如前者。上文六右
三目
曰。成眼定
T2251_.64.0078b07: 五餘不定。餘不定者。餘十七。或成就。或
T2251_.64.0078b08: 不成就。謂耳鼻舌根身根具者則成就。不
T2251_.64.0078b09: 者不成就。女根男根。若一形隨成就一。若二
T2251_.64.0078b10: 形具成就。若無形倶不成就。謂本不得。或得
T2251_.64.0078b11: 已。由漸命終或餘縁故失。準彼文已一形
T2251_.64.0078b12: 隨成一爲不定。不定成攝。而指彼言如前
T2251_.64.0078b13: 詎容疑。又彼無形者。約半擇迦等也。彼
T2251_.64.0078b14: 極多極少文竝約人別。今約總相定成
T2251_.64.0078b15: 何可一例。又如三世門名與數諍論。就
T2251_.64.0078b16: 難破數定。今既就名列其名。最
T2251_.64.0078b17: 名字。何以一量萬。若不爾者。光寶
T2251_.64.0078b18: 此婆沙文何不之。故知念法師義爲勝。
T2251_.64.0078b19: 今云。似是不爾。所引文男女隨一者。二
T2251_.64.0078b20: 形無形不定故不説也。今亦無形入。有形一
T2251_.64.0078b21: 根入。不定故不説。所謂所引文中云漸命
T2251_.64.0078b22: 。全同百五十十三左漸命終入見道
T2251_.64.0078b23: 十八
諸極少者善命意捨耆 發智十五十一
T2251_.64.0078b24: 婆沙百五十十二右五趣及凡聖。學無學
T2251_.64.0078b25: 等人別各明極多極少。謂地獄極多十九。極
T2251_.64.0078b26: 少八。傍生極多十九。極少十三。斷善根極多
T2251_.64.0078b27: 十三。極少八。正定聚極多十九。極少十一。乃
T2251_.64.0078b28: 至廣説。今約一切少中極但説八。故總標
T2251_.64.0078b29: 極少八。極多亦爾。今擧二類。婆沙云。斷善
T2251_.64.0078c01: 根者極少八者。謂身命意。及五受根。即漸命
T2251_.64.0078c02: 終。斷善故無信等五。及三無漏根。漸命終故
T2251_.64.0078c03: 六有色。正理云。據漸捨命唯餘身根。又
T2251_.64.0078c04: 婆沙釋極少八中。生無色界異生。成命意
T2251_.64.0078c05: 捨信等五根
T2251_.64.0078c06: 十八
受謂能受 立圓滿名 論主依五事論
T2251_.64.0078c07: 十右及品類足一七右等説受謂領納性。有
T2251_.64.0078c08: 領納用名領納性以分體用。然正理論師
T2251_.64.0078c09: 前於受分自性境界二。五受唯爲自性受
T2251_.64.0078c10: 其非如前已辨白
T2251_.64.0078c11: 愚謂愚生 鮮本。正理。顯宗作異生正。
T2251_.64.0078c12: 琳音十二十六右云。或云愚異生。言愚癡闇冥
T2251_.64.0078c13: 無漏故。又第十十六左云。正梵音云
T2251_.64.0078c14: 羅必哩他仡那。婆羅此云愚。必哩託此云異。
T2251_.64.0078c15: 仡那此云生。唐云愚生是也。準之今愚生
T2251_.64.0078c16: 本亦通矣。樞要上本二十
一左
云。金剛經云毛道
T2251_.64.0078c17: 。今云愚夫生。亦是此義
T2251_.64.0078c18: 十八
又説愚生無色界故 訣曰。生無色界四
T2251_.64.0078c19: 字。蓋傍註亂入。成無用故。招害故。生
T2251_.64.0078c20: 者非無漏根故。是故舊論但云凡天
T2251_.64.0078c21: 正理。顯宗唯曰及説愚故。蓋顯前頌文非
T2251_.64.0078c22: 契經等。後人更附導生無色界四字
T2251_.64.0078c23: 因分別界十二根竟 此一品總結。舊論亦
T2251_.64.0078c24: 於此。正理次品初有者非也。當論顛末前
T2251_.64.0078c25: 後相續時必無品。若因便説法結其義
T2251_.64.0078c26: 必有品終。如彼二十一卷終云隨眠
T2251_.64.0078c27: 別斷
T2251_.64.0078c28:
T2251_.64.0078c29:
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