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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0068a01: 別易顯了故
T2251_.64.0068a09: 根是七心界攝。何故後三無漏根一分意根 T2251_.64.0068a10: 唯是意意識二攝。答前六處中意根。故於界 T2251_.64.0068a11: T2251_.64.0068a12: [IMAGE] T2251_.64.0068a13: [IMAGE] T2251_.64.0068a14: [IMAGE] T2251_.64.0068a15: [IMAGE] T2251_.64.0068a16: [IMAGE] T2251_.64.0068a17: [IMAGE] T2251_.64.0068a18: [IMAGE] T2251_.64.0068a19: [IMAGE] T2251_.64.0068a20: [IMAGE] T2251_.64.0068a21: [IMAGE] T2251_.64.0068a22: [IMAGE] T2251_.64.0068a23: [IMAGE] T2251_.64.0068a24: [IMAGE] T2251_.64.0068a25: [IMAGE] T2251_.64.0068a26: [IMAGE] T2251_.64.0068a27: [IMAGE] T2251_.64.0068a28: [IMAGE] T2251_.64.0068a29: [IMAGE] T2251_.64.0068b01: 門是七心界也。三無漏根中意唯是見道所 T2251_.64.0068b02: 修心故。無五識故。但意意識二也 T2251_.64.0068b03: T2251_.64.0068b04: T2251_.64.0068b05: T2251_.64.0068b06: T2251_.64.0068b07: 豐山寓居上陽沙門釋常快道記
T2251_.64.0068b12: [IMAGE] T2251_.64.0068b13: [IMAGE] T2251_.64.0068b14: [IMAGE] T2251_.64.0068b15: [IMAGE] T2251_.64.0068b16: [IMAGE] T2251_.64.0068b17: [IMAGE] T2251_.64.0068b18: [IMAGE] T2251_.64.0068b19: [IMAGE] T2251_.64.0068b20: [IMAGE] T2251_.64.0068b21: [IMAGE] T2251_.64.0068b22: [IMAGE] T2251_.64.0068b23: [IMAGE] T2251_.64.0068b24: [IMAGE] T2251_.64.0068b25: [IMAGE] T2251_.64.0068b26: [IMAGE] T2251_.64.0068b27: [IMAGE] T2251_.64.0068b28: [IMAGE] T2251_.64.0068b29: [IMAGE] T2251_.64.0068c01: 初後通名行品。有四十四頌。彼初三十六頌 T2251_.64.0068c02: 説倶有法及因縁。當此論根中後四品。二
T2251_.64.0068c05: 最後一品極微ト字ト刹那等差別。未説有情 T2251_.64.0068c06: 器世間成壞等。不得名世。故總約有爲法
T2251_.64.0068c10: 根體相。是依發智。婆沙等根蘊。故殊置初 T2251_.64.0068c11: 立根名。以顯不同雜心。準以顯餘不全 T2251_.64.0068c12: 信彼。於二十二根中五根眼等是色。命是不 T2251_.64.0068c13: 相應。餘皆心心所。後四品總明色心心所不 T2251_.64.0068c14: 相體相。兼與根名有便。故別不立行品名。 T2251_.64.0068c15: 又此論渉五品廣説二世間體相。因彼説 T2251_.64.0068c16: 極微字刹那等三分齊。故立世間品名。如是 T2251_.64.0068c17: 離分彼行品不立行名。正理論名差別品 T2251_.64.0068c18: 此品廣辨有爲差別。故根名局不通餘。故 T2251_.64.0068c19: 改之作論意別各有其理。然未盡理。何者。 T2251_.64.0068c20: 未得論主名意。但欲約初故改之。若但約 T2251_.64.0068c21: 初何迴後不名行品。論主深意學者思之。 T2251_.64.0068c22: 光寶辨不也
T2251_.64.0068c25: 此初也。字界字縁光記具。正理擧兩種。今初
T2251_.64.0068c28: 不依界縁云。又解。根體勝故名最勝。根用 T2251_.64.0068c29: 勝故名爲自在。體用勝故名爲光顯。此増上
T2251_.64.0069a02: [IMAGE] T2251_.64.0069a03: [IMAGE] T2251_.64.0069a04: [IMAGE] T2251_.64.0069a05: [IMAGE] T2251_.64.0069a06: [IMAGE] T2251_.64.0069a07: [IMAGE] T2251_.64.0069a08: [IMAGE] T2251_.64.0069a09: [IMAGE] T2251_.64.0069a10: [IMAGE] T2251_.64.0069a11: [IMAGE] T2251_.64.0069a12: [IMAGE] T2251_.64.0069a13: [IMAGE] T2251_.64.0069a14: [IMAGE] T2251_.64.0069a15: [IMAGE] T2251_.64.0069a16: [IMAGE] T2251_.64.0069a17: [IMAGE] T2251_.64.0069a18: [IMAGE] T2251_.64.0069a19: [IMAGE] T2251_.64.0069a20: [IMAGE] T2251_.64.0069a21: [IMAGE] T2251_.64.0069a22: [IMAGE] T2251_.64.0069a23: [IMAGE] T2251_.64.0069a24: [IMAGE] T2251_.64.0069a25: [IMAGE] T2251_.64.0069a26: [IMAGE] T2251_.64.0069a27: [IMAGE] T2251_.64.0069a28: [IMAGE] T2251_.64.0069a29: [IMAGE] 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_.64.0069b07: 爲義。於身中最明顯故。是故以最勝自在 T2251_.64.0069b08: 光飾爲義。準此等文。性相作釋亦得。如一 T2251_.64.0069b09: 文約六釋依八轉。或據性相。就因明。界縁
T2251_.64.0069b20: 者。由此二根。形相言音乳房等別。謂劫初時 T2251_.64.0069b21: 無男女差別。後於是處少造色生。便有男 T2251_.64.0069b22: 女體類状貌顯形言音衣著飮食受用差別。
T2251_.64.0069b25: 乳等形状音聲威儀各異。準此等文。言音等
T2251_.64.0070a01: 欲。此無疑故。但由此二若壞若缺。於不律 T2251_.64.0070a02: 儀五無間業不能受作。亦復不能斷諸善 T2251_.64.0070a03: 根。於淨勝者便不能起一切律儀。亦復不 T2251_.64.0070a04: 能離三界染。不能種植三乘種子。此論十
T2251_.64.0070a09: 根名本性扇搋。本來無欲樂云本性半擇。 T2251_.64.0070a10: 初雖有勢無根。後雖有根無勢。故二別 T2251_.64.0070a11: 也。又生後被損無根名損壞扇搋。又被損 T2251_.64.0070a12: 無欲樂名損壞半擇。根有無勢有無如前。
T2251_.64.0070a15: 三扇搋半擇迦者。謂本來男根不滿。亦不能
T2251_.64.0070a21: 迦。伊利沙此云妬。謂見他行欲即發。不見 T2251_.64.0070a22: 即無。亦具男根。而不生子。三扇搋半擇迦。 T2251_.64.0070a23: 謂本來男根不滿。亦不能生子。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_.64.0070a28: 云及相違釋。故玄應誤也。又本性損壞竝通
T2251_.64.0070b05: 無。竝約正根故云成就。餘處約扶根云無 T2251_.64.0070b06: 根。若不爾者。長途凡夫可屬何句。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。彼丈夫與男 T2251_.64.0070b09: 根四句。何妄立丈夫男根。後二亦非也。寶 T2251_.64.0070b10: 釋於扇搋立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: 言損壞全非無根。故知非也。又有人依舊
T2251_.64.0070b16: 故。又九十明説扇搋成就男根。今云。迷之 T2251_.64.0070b17: 甚。扇搋半擇二對二形云無形。若不爾者。
T2251_.64.0070b21: 形攝黄門義非也。有及言故
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: 爲正。初二釋配上二句。舊僻之穿也。故舊
T2251_.64.0070c01: 間。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_.64.0070c05: 出離依。第四囀依士釋也。此出離依喜等三 T2251_.64.0070c06: 各縁六境名六出離依。六之出離依。境依
T2251_.64.0070c14: 按。經部也。云見色等用亦不異於識。亦言 T2251_.64.0070c15: 顯和合見。非異言亦亦合作見用。不爾何
T2251_.64.0070c18: 向遮云非眼等用。唯見無了別。兒等墮穴
T2251_.64.0070c22: 見義。唯取増上義。不取識即見也
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: 遮汝三妄案
T2251_.64.0071a06: 涅槃等増上言故。別義已成。不應於中後
T2251_.64.0071a12: 故。何容疑彼。應是一根非女男根。見此 T2251_.64.0071a13: 疑故。今釋彼言。更有別義。謂顯離九無 T2251_.64.0071a14: 別三根。如從身根別立男女。離身根體 T2251_.64.0071a15: 無別二根。三根亦爾。雖從九根別義建立。
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。豈得混宗因致破。次更立別 T2251_.64.0071a21: 義。通無別疑。例女男根。亦不應理。既隔 T2251_.64.0071a22: 命受等一頌。何可生類例智。復違作論者。 T2251_.64.0071a23: 若言古製頌未信。論主雖取古義其言音 T2251_.64.0071a24: 必別。如界品等頌義同雜心言各別。亦復
T2251_.64.0071b04: 攝。已知根性應攝第三。過失衆多。非爲善 T2251_.64.0071b05: 釋。今以別義釋彼等言。謂無漏慧於諸諦 T2251_.64.0071b06: 理先未現觀。今得現觀。有増上力立第一 T2251_.64.0071b07: 根。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。有増上力立第二 T2251_.64.0071b09: 根。若無漏慧已離煩惱。於諸無漏現法樂 T2251_.64.0071b10: 住。有増上力立第三根。慧爲上首。具三現
T2251_.64.0071b17: 有部義。故正理釋此頌。廣引經通妨難破 T2251_.64.0071b18: 外計。若餘部者。彼何故不加破斥。又顯宗 T2251_.64.0071b19: 何故擧此頌。而不擧前二頌及次下一頌。此 T2251_.64.0071b20: 中此別者。指上所依言。即六根下皆如是」
T2251_.64.0071b27: 六處次説意根。有部違經。故第二卷終云
T2251_.64.0071c05: 是約濕化二生致難。今答云。今約六根論 T2251_.64.0071c06: 生住。又約欲界有對無妨
T2251_.64.0071c18: 問。若前五根皆是色性依眼等受名身受 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。依彼諸受由是因縁應非 T2251_.64.0071c22: 身受。答。餘有色根不離身。故就彼爲名。此 T2251_.64.0071c23: 亦何過。問。若不離身故無過者。意根亦爾。 T2251_.64.0071c24: 不離身轉依意根受應名身受。是即一切皆 T2251_.64.0071c25: 是身受無心受耶。答。諸有色根定不離身。 T2251_.64.0071c26: 意即不爾。故無有過。所以者何。生無色 T2251_.64.0071c27: 界有情意根離身而轉。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_.64.0072a02: 集義。親極微聚。五色根是微聚。總名身故
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_.64.0072a16: 亦爾。知者智也。約體七智。約用是知。七忍 T2251_.64.0072a17: 可爾。雖七智正知諦位非未知當知。猶後
T2251_.64.0072a20: 非也。論云未曾知當知行轉故。光寶文言 T2251_.64.0072a21: 似異而義旨同歸
T2251_.64.0072a25: 知諦故。已之知依主釋也。光記約智類初 T2251_.64.0072a26: 後釋婆沙非也。寶疏約刹那初後爲盡 T2251_.64.0072a27: 理
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_.64.0072b07: 作知已已知。以光爲知畢已既已知義。今 T2251_.64.0072b08: 云。誤之甚。不足倶論也。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。光師云約成就。義不親違正理。亂下成 T2251_.64.0072b13: 性故非也。次習此知已成性者者。是依成 T2251_.64.0072b14: 性釋具。於學位數習此知盡無生二智故。 T2251_.64.0072b15: 今在無學成此二智性。具是成辦義。亦依 T2251_.64.0072b16: 主釋。正理亦同此。光記約習者非也。混因 T2251_.64.0072b17: 果故。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盡 T2251_.64.0072b20: 智。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。然何可約利鈍
T2251_.64.0072b25: 等餘二。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。若兼助伴通餘
T2251_.64.0072b29: 脱。倶解脱。能得現法樂住。婆沙百四十三
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: 何不存兼正。故正理無破也
T2251_.64.0072c14: 法。論有無色。五根。五境。及無表十一。竝名
T2251_.64.0072c17: 等五根女男根七應有色。以色蘊攝故。如五
T2251_.64.0072c20: 論主色蘊攝因成有漏致破却誤矣。舊論
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_.64.0073a10: 不。亦有云何。次引經云。又説佛未轉法
T2251_.64.0073a13: 爲唐捐
T2251_.64.0073a16: 生。及滅。滋味。過失。及出離我。未能從此世
T2251_.64.0073a19: 如實知者。我不得於諸天魔梵沙門婆羅 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。心離顛 T2251_.64.0073a25: 倒。得成阿耨多羅三藐三菩提。今上云信 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。等沙 T2251_.64.0073a28: 門婆羅門。光等已上諸天者不順經也。上 T2251_.64.0073a29: 乃至是爲解脱等四。前五如次配五句。集沒
T2251_.64.0073b05: 漏爲出離依。上是言指信等。光記初釋言
T2251_.64.0073b11: 不定故以定釋唯
T2251_.64.0073b14: 論。初通中亦二。初就有部宗爲異熟。後論 T2251_.64.0073b15: 主依經部爲非異熟。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_.64.0073b26: 辨總別二報現非現等別竝非。以同分命倶
T2251_.64.0073c04: 同本論。但具示其縁相。雖無評家。初説正 T2251_.64.0073c05: 在目前。又此論意。彼初説同本論。故不別 T2251_.64.0073c06: 擧。唯擧異本論義。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_.64.0073c12: 義別有麁妙一説。雖五説本論文分明故。 T2251_.64.0073c13: 唯初説爲正同前。故今論一向不擧異説。
T2251_.64.0073c19: 妙藥留命毒藥頓死。又彼中雖破違自宗諸 T2251_.64.0073c20: 根勢分義。而不破妙音。以不違自宗異熟 T2251_.64.0073c21: 故。又此論唯以勢分義爲非異熟。準知妙 T2251_.64.0073c22: 音不爾也。又次下左壽與命分別中。先世業
T2251_.64.0074a03: 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_.64.0074a11: 一明留捨因縁。捨縁中。婆沙兩説。今在或 T2251_.64.0074a12: 攝彼也。病等者。光所引婆沙取事不取義。 T2251_.64.0074a13: 彼退因縁故。第二明處及能者中。由彼下所
T2251_.64.0074a17: 捨壽。猶如棄毒鉢。第二頌第四句云。如人 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: 猶如捨毒器
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_.64.0074b08: 行。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。第四辨置多言。三説唯初一説。婆沙 T2251_.64.0074b11: 有之。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_.64.0074b18: 佛以神足力更存壽三月。佛昇忉利經曰。三 T2251_.64.0074b19: 月將盡欲入涅槃。爲度蘇拔陀羅延三
T2251_.64.0074b24: 説當理故不云有説。表不信後説云毘
T2251_.64.0074b27: 無上妙菩提時。已伏二魔。謂天煩惱。今 T2251_.64.0074b28: 將證入涅槃界時。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_.64.0074c03: 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_.64.0074c09: 除巧也。五識相應苦樂無此三。唯善染汚故
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。如意根捨 T2251_.64.0074c16: 根。喜根。樂根。隨應亦爾 T2251_.64.0074c17: T2251_.64.0074c18: [IMAGE] T2251_.64.0074c19: [IMAGE] T2251_.64.0074c20: [IMAGE] T2251_.64.0074c21: [IMAGE] T2251_.64.0074c22: [IMAGE] T2251_.64.0074c23: [IMAGE] T2251_.64.0074c24: [IMAGE] T2251_.64.0074c25: [IMAGE] T2251_.64.0074c26: [IMAGE] T2251_.64.0074c27: 準此文已捨喜樂三例意根。誰可生疑。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_.64.0075a05: 爾何。於喜分分別任運二。若爾亦婆沙可 T2251_.64.0075a06: 例苦。何不爲之。第二釋除樂非也。雖通 T2251_.64.0075a07: 妨未遣難。一不例苦而説故。二於上地 T2251_.64.0075a08: 雖無尋伺發業故。第三釋約縁與似通苦 T2251_.64.0075a09: 樂甚非也。於分別門何用如是漫説爲。又 T2251_.64.0075a10: 樂全約五識違婆沙三性門。又借識及二通
T2251_.64.0075a15: 除五識相應苦及樂。取意相應樂喜捨。初 T2251_.64.0075a16: 釋非也。十八近行文不成證。何者。生上 T2251_.64.0075a17: 不能成下喜樂故。唯取捨非謂非通果 T2251_.64.0075a18: 也。如光第二釋下答。實婆沙意也。第三釋甚
T2251_.64.0075a23: 正理等無設重難故。唯引順憂受業一句 T2251_.64.0075a24: 也
T2251_.64.0075a27: 者。喜捨亦唯相應。爾違異熟宗以無可避 T2251_.64.0075a28: 難故。致如是通釋。實義如何。舊論曰。若爾 T2251_.64.0075a29: 由無能故。皆許如是。有何別道理能立 T2251_.64.0075b01: 憂非果報
T2251_.64.0075b05: 擧後義。成立憂非異熟。是故正理。顯宗唯 T2251_.64.0075b06: 依後説已離欲義。不擧前分別有無義
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T2251_.64.0075b14: 故言有無。謂性是有漏。而善不善有當感 T2251_.64.0075b15: 異熟果義。於無記無漏者無此義。應知謂 T2251_.64.0075b16: 是有異熟等。且如憂。前非異熟。今唯有異
T2251_.64.0075b20: 他異熟倶名有異熟者。則無漏道應名有 T2251_.64.0075b21: 異熟故
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_.64.0075c01: 今亦指令知其相。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: 義。謂顯至異熟釋唯義。兼具至次説釋越 T2251_.64.0075c04: 義。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。謂顯下但以二由釋 T2251_.64.0075c07: 越説所以。顯言絶兼具二義。故越次説一句 T2251_.64.0075c08: 貫上二由之結也。具二義下別釋兼具二 T2251_.64.0075c09: 義。由此下唯結越説。詳二疏寶大劣於光。 T2251_.64.0075c10: 謂標既二義。何不釋唯義。又謂言何不被 T2251_.64.0075c11: 二。又唯兼具二義。是越次由。何可加唯有 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: 定聲可有越義。今依正理。顯宗。舊論三文 T2251_.64.0075c16: 思忖此論。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_.64.0075c21: 云定有。不云唯有。答。結唯義故還云定 T2251_.64.0075c22: 不云唯。非作釋故。若不結唯義。下一句 T2251_.64.0075c23: 無用。故正理唯云故越次説不安下句也。 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_.64.0076a01: 有異熟。越次説者。顯無記無漏若總若別皆 T2251_.64.0076a02: 無異熟因。非如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。兩義各有標
T2251_.64.0076a08: 無無流。在散動地故。是故憂根無無果報
T2251_.64.0076a16: 未知誰是焉。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: 貫句短中長而顯三界別。其兼并言示漸次 T2251_.64.0076a21: 合前前所除。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。豈第三句應加除言。不曉了論旨 T2251_.64.0076a26: 而妄談。可呵可呵。彼長行云兼除云并 T2251_.64.0076a27: 除。爲令知一除字貫下。故云無色如前除 T2251_.64.0076a28: 三無漏女男憂苦。於女男上不更加除
T2251_.64.0076b03: 沙等具分別繋不繋
T2251_.64.0076b15: 云何得有。答。彼二根於彼有用。令端嚴 T2251_.64.0076b16: 故。非男女根有端嚴義。可慚鄙故。而述有 T2251_.64.0076b17: 部意故無失也。非述論主意
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。依此契經説彼色界爲男。以 T2251_.64.0076b24: 爲男可有男根。難意如是。雖無男根而 T2251_.64.0076b25: 別有男子相形。以何知男。謂似欲界中男
T2251_.64.0076b28: 必無有處。必無容有。女身爲梵。又二十六
T2251_.64.0076c08: 同
T2251_.64.0076c11: 云二十二根。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_.64.0076c19: 故名色界。或但名色
T2251_.64.0076c23: 各問之。此第五問也。非必八解脱。故舊論 T2251_.64.0076c24: 曰過於色非色。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_.64.0076c28: 寶爲勝
T2251_.64.0077a06: 能感微妙異熟。生果亦勝。故八萬劫壽
T2251_.64.0077a21: 起者非也。豈不正理如光寶。彼曰。復應思 T2251_.64.0077a22: 擇。二十二根幾能證得何沙門果。謂綴文各 T2251_.64.0077a23: 別。同舊論復次已下勿濫矣
T2251_.64.0077b02: [IMAGE] T2251_.64.0077b03: [IMAGE] T2251_.64.0077b04: [IMAGE] T2251_.64.0077b05: [IMAGE] T2251_.64.0077b06: [IMAGE] T2251_.64.0077b07: [IMAGE] T2251_.64.0077b08: [IMAGE] T2251_.64.0077b09: [IMAGE] T2251_.64.0077b10: [IMAGE] T2251_.64.0077b11: [IMAGE] T2251_.64.0077b12: [IMAGE] T2251_.64.0077b13: [IMAGE] T2251_.64.0077b14: [IMAGE] T2251_.64.0077b15: [IMAGE] T2251_.64.0077b16: [IMAGE] T2251_.64.0077b17: [IMAGE] T2251_.64.0077b18: [IMAGE] T2251_.64.0077b19: [IMAGE] T2251_.64.0077b20: [IMAGE]
T2251_.64.0077b23: 故。初約次第。後約超越。初次第中有二。一 T2251_.64.0077b24: 無初由樂後退義。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。超越無容有退失故。
T2251_.64.0077c03: 擧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_.64.0077c10: 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。無有二形根名。故 T2251_.64.0077c12: 不説之。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_.64.0077c16: 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。已下爲明十九根 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: 兼餘。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。餘不釋定不成根。而約處其 T2251_.64.0077c24: 旨別。可思也
T2251_.64.0077c27: 留心可見也。今云。次上十九根。於三界九 T2251_.64.0077c28: 地位有成不成。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: 留意。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: 中。何可云前。又舊論但擧初二句。其下有 T2251_.64.0078a04: 此結。次有今十句頌。何可云前。彼云。於非 T2251_.64.0078a05: 遮位中。如前所説。應知與餘根相應
T2251_.64.0078a08: 喜根上。鮮本。正理。光記更有根字爲勝。分 T2251_.64.0078a09: 能所具故。爲成句故。故舊論及顯宗在及 T2251_.64.0078a10: 言。如次下及已知及未知。次上及此身根」
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。言捨下 T2251_.64.0078a16: 未得上當成何樂根也。釋答文曰。未斷 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_.64.0078a29: 漸命終者。先已捨女男等入見道。有無不 T2251_.64.0078b01: 定不説。寶師全同。或一義云。念法師善會
T2251_.64.0078b04: 三者。謂如今論。不成就二者。謂已知。具 T2251_.64.0078b05: 知根。餘不定者。餘七根。或成就。或不成就。
T2251_.64.0078b08: 不成就。謂耳鼻舌根身根具者則成就。不具 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: 詎容懷疑。又彼無形者。約半擇迦等也。彼 T2251_.64.0078b14: 極多極少文竝約人別。今約總相説定成。 T2251_.64.0078b15: 何可一例。又如三世門名與數諍論。就一 T2251_.64.0078b16: 事會難破云數定。今既就名列其名。最 T2251_.64.0078b17: 應依名字。何以一量萬。若不爾者。光寶 T2251_.64.0078b18: 此婆沙文何不引之。故知念法師義爲勝。 T2251_.64.0078b19: 今云。似是不可爾。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_.64.0078b26: 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: 無六有色。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_.64.0078c09: 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。顯宗作異生爲正。
T2251_.64.0078c15: 仡那此云生。唐云愚生是也。準之今愚生
T2251_.64.0078c20: 色者非無無漏根故。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_.64.0078c25: 後相續時必無隔品。若因便説法結其義 T2251_.64.0078c26: 必有品終。如彼二十一卷終云因辨隨眠 T2251_.64.0078c27: 分別斷竟 T2251_.64.0078c28: T2251_.64.0078c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 [行番号:有/無] [返り点:無/有] [CITE] |