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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 [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: T2251_.64.0079a01: T2251_.64.0079a02: T2251_.64.0079a03: T2251_.64.0079a04: 豐山沙門林常快道記 T2251_.64.0079a05: 根品第二之二
T2251_.64.0079a11: 答。無二故。後爲一問。而於異體別生之中 T2251_.64.0079a12: 致定倶問。是故亦非。不順亦言。於問何定 T2251_.64.0079a13: 寶疏直釋。而其釋義審悉最爲好矣 T2251_.64.0079a14: 無爲無生 今明倶生故除無生。然光記 T2251_.64.0079a15: 非。約用有無。寶暉如論
T2251_.64.0079a19: 下釋頌事字。初正釋頌中亦二。初別釋微
T2251_.64.0079a22: 持業。後釋同正理爲依主。自云後釋爲善。
T2251_.64.0079a26: 同正理有理有教。理者。不聚極微初何
T2251_.64.0079b02: 非釋名。又今文有聲有根極微聚者。豈與色 T2251_.64.0079b03: 聚極細不同。謂色聚中至極微細故云極微 T2251_.64.0079b04: 聚。是即亦持業。不可執同名破其體。如
T2251_.64.0079b08: 主釋。故光記各據一義。最爲勝也。然凡名 T2251_.64.0079b09: 有具略。依義勿局。約相對分別。極微與微
T2251_.64.0079b16: 即約假聚明有實數也者未審。述記二本
T2251_.64.0079b19: 離散即無故。其成一物相是實。故麁色聲等
T2251_.64.0079b23: 云。言八事者。且一色聚必具四大能造及 T2251_.64.0079b24: 所造色香味觸故成八也。此論總相。若細 T2251_.64.0079b25: 論者如一色微自有七微共聚及成方分。 T2251_.64.0079b26: 方分已去能與異類共成一聚。極少不減 T2251_.64.0079b27: 一百四十微。謂所造色香味觸一一各具能 T2251_.64.0079b28: 造四大。四大便成十六大種。并所造四總 T2251_.64.0079b29: 成二十。如是一一各七微成。總計一百四十 T2251_.64.0079c01: 微也。今約體類同故但言八耳。準此四大 T2251_.64.0079c02: 恒不相離。問。極微倶生必不離。法性應雜
T2251_.64.0079c05: 亂。與阿毘曇相違。彼説眼根一界一入一 T2251_.64.0079c06: 陰攝。答。二種極微。事極微聚極微。事極微 T2251_.64.0079c07: 者。謂眼根極微即眼根極微。餘極微皆説自 T2251_.64.0079c08: 事極微故。阿毘曇説眼根一界一入一陰攝。 T2251_.64.0079c09: 聚極微者。衆多事。此中説聚極微。住自
T2251_.64.0079c14: 眼等。眼等必不離身。故有眼必有身。是故 T2251_.64.0079c15: 十事也。又妨云。若必不離身。應眼等同一 T2251_.64.0079c16: 聚。何云隨一。通云。處各別故無同聚義
T2251_.64.0079c19: 内十十一兩種示由。不離根有聲故。猶 T2251_.64.0079c20: 述約有情言謂有執受等。光三釋第二隱 T2251_.64.0079c21: 顯爲勝。第一通妨大穿也。第三影顯義何 T2251_.64.0079c22: 可準。解聲等有無。三師各有異。光寶解此 T2251_.64.0079c23: 論文義旨全同。泰師別。而大誤矣。又述念 T2251_.64.0079c24: 法師意三師各別。寶師獨得。光師誤見證 T2251_.64.0079c25: 雜心妄破。具如寶辨説今云。約成就恒有。 T2251_.64.0079c26: 今約發生。或有或無。故云有聲生不約成
T2251_.64.0080a07: 宗非也。若依大乘可爾。然何混淆矣。又光
T2251_.64.0080a13: 中煗相難知。故約極冷。謂極冷時觸水即 T2251_.64.0080a14: 言是煗水。故云有煗相起。由極冷故。所由 T2251_.64.0080a15: 簡亂。故舊論云。於水中由極冷故。或得熱
T2251_.64.0080a19: 者。光師約地獄等處爲是。寶約多境。若 T2251_.64.0080a20: 爾境勝劣非受用勝劣。聲用者。寶師約多 T2251_.64.0080a21: 聲爲勝。光師約鼓聲非也。若爾手鼓勝劣。 T2251_.64.0080a22: 應非聲勝劣故
T2251_.64.0080a25: 可有體増微。亦用増故先現行。此聚中者。 T2251_.64.0080a26: 光二釋。初約所造聚釋此。此即聚持業釋。 T2251_.64.0080a27: 後能造云此。此之聚依主。今云。後釋非也。 T2251_.64.0080a28: 違問故。舊論唯云於聚中故。契經雜含十
T2251_.64.0080b02: 不異。所以者何。謂此枯樹中有種種界故。 T2251_.64.0080b03: 光記作水聚非也。經言枯樹。舊倶舍及智
T2251_.64.0080b07: 因義也。以應準知
T2251_.64.0080b10: 等倶生。色類倶生之餘。是約倶生義非色 T2251_.64.0080b11: 體無妨。或約多分故。舊論云餘品。正理 T2251_.64.0080b12: 云無色
T2251_.64.0080b17: 倶也。餘者。若心王若心所。隨闕一之餘
T2251_.64.0080b24: 至矣。初釋地字。是所依義。心所所行處以 T2251_.64.0080b25: 名心王。大法下二字釋。受等十名大。功用 T2251_.64.0080b26: 廣大故。心王與受等大之所依地ナレハ名大 T2251_.64.0080b27: 地。依ノ第七ノ依主釋。何故心王立此名。爲 T2251_.64.0080b28: 簡非餘心所所依心王也。此中下三字釋。 T2251_.64.0080b29: 正受等得名成立。此受等彼大之地心王所 T2251_.64.0080c01: 有物云大地法。第六轉依主釋。所有言顯所
T2251_.64.0080c06: レトモ大其義各別。故文竝云一切。或云諸。 T2251_.64.0080c07: 第五一名小。故釋云少分。待對可知。依之 T2251_.64.0080c08: 一義即廢立成立也
T2251_.64.0080c12: 立遍大地。長耳三藏以八義立。如休法師 T2251_.64.0080c13: 具九義立。今依倶舍但一義立。西域稱讃
T2251_.64.0080c20: 此十法必心王ノ起ト同時皆具足有。傳説言
T2251_.64.0081a04: 理意竝非也。寶疏令此論同正理。而破光 T2251_.64.0081a05: 師竝非也。具如第一鈔 T2251_.64.0081a06: 勝解謂能於境印可者 又名解脱。婆沙三
T2251_.64.0081a13: 答喜根厭行倶轉。厭欣定不倶行。爲顯定
T2251_.64.0081a18: 即是義也。而兼彰無有妨。故諸論只明善 T2251_.64.0081a19: 心説之。雖爾分位差別不許別體。是論主 T2251_.64.0081a20: 心也。於論顛末不説欣厭。而猶於二十五
T2251_.64.0081a27: 此十法善故已簡不善等。而有善非遍善 T2251_.64.0081a28: 心。今唯遍言簡彼。是叙大義。謂十大地遍 T2251_.64.0081a29: 三性心。非唯遍善心故。餘亦不遍善心
T2251_.64.0081b03: 心非唯故。二遍善心。若約色心相對似無 T2251_.64.0081b04: 失。今王・所對論能所遍。何遍下善心可通
T2251_.64.0081b11: 名爲信。論主忍許義邊不爲順理。故標別。
T2251_.64.0081b19: 是名爲信。答。彼集多義。今評説。非必本論 T2251_.64.0081b20: 爲量也
T2251_.64.0081b23: 作常作修習不捨名不放逸
T2251_.64.0081c02: 息亦是猗覺分。舊家有輕安呼爲猗息
T2251_.64.0081c05: 者。坐學之罪也
T2251_.64.0081c13: 已輕安。輕安類。是名輕安覺支
T2251_.64.0081c16: 安是色法ニシテ輕安觸。云身堪任性。若不爾 T2251_.64.0081c17: 者。此一句爲何。故神泰爲有部通釋甚非 T2251_.64.0081c18: 也
T2251_.64.0082a02: 分六識爲身心。今云心輕安通呼六識。而 T2251_.64.0082a03: 問答者顯示解脱契經之正否故。義旨終
T2251_.64.0082a06: 知。第二師有部異師許餘處非心所名輕安。 T2251_.64.0082a07: 今此契經説覺支心所故。正説心所輕安。 T2251_.64.0082a08: 不可説彼輕觸。而覺支難未通故。以能隨 T2251_.64.0082a09: 順下。通釋。光釋義實符正理旨。然三重救釋 T2251_.64.0082a10: 初二非也。第三爲是。寶疏意。正理兩師竝 T2251_.64.0082a11: 爲經部。初説爲此論經部。此言非理下。正 T2251_.64.0082a12: 理師破。第二説亦叙經部異師。意若有非心 T2251_.64.0082a13: 所名輕安。今説心所故不可説彼。而説 T2251_.64.0082a14: 身輕安爲覺支順心覺支故説。此亦同此 T2251_.64.0082a15: 論經部解覺支。而破光。今云。寶了簡誤之 T2251_.64.0082a16: 甚彼後説。若經部。正理師何不加破。唯廣 T2251_.64.0082a17: 叙經部所計爲是何用。又汝云別經誤也。 T2251_.64.0082a18: 是則云雖有此説之經即名覺支。亦復法
T2251_.64.0082a24: 爲捨。光二釋。初釋能令而持業釋爲正
T2251_.64.0082a27: 別。有何乖反。光記此ト餘トヲ直爲作意。捨ト。 T2251_.64.0082a28: 及懸殊約體非也。下難云若爾等。所起用。 T2251_.64.0082a29: 境各別故也。故舊論云。有餘處迴向。有餘 T2251_.64.0082b01: 處不迴向。雖如是異。同一心上相應。如王 T2251_.64.0082b02: 食時。諸臣中一人進此物。一人禁彼物。今 T2251_.64.0082b03: 亦可爾也
T2251_.64.0082b10: 心所。應求如是捨ト作意トノ相類而有行 T2251_.64.0082b11: 相。相違法同一時倶起スル。謂如受想等。二體 T2251_.64.0082b12: 各別。其用亦別。互無之相違。而倶起已共 T2251_.64.0082b13: 許。如彼共許道理。今於此捨ト作意トノ中亦 T2251_.64.0082b14: 爾。此論兩處此中言竝指捨ト作意トノ中。倶 T2251_.64.0082b15: 對所餘法。對彼言故。於義無別。以勸示 T2251_.64.0082b16: 正成故。寶意亦爾。光記上釋一性心中下。 T2251_.64.0082b17: 此中存兩釋。一捨作意中。二一心中令上下 T2251_.64.0082b18: 別非也。上若一心中約所依心。下亦爾。若 T2251_.64.0082b19: 下約能依作意捨。上亦如是云一心。爲作
T2251_.64.0082b28: 唯染心倶而非遍。唯言簡大地。遍三性心。
T2251_.64.0082c04: 準上善釋。約心所自體非也。寶亦善心所。 T2251_.64.0082c05: 染言已簡者。陰能所遍心王心所非也
T2251_.64.0082c13: 瞢。心瞢。身憒悶。心憒悶。心惛重性是謂
T2251_.64.0082c16: 而體無異。身重性者。顯五識相應惛沈。心 T2251_.64.0082c17: 重性者。顯意識相應惛沈。由此餘句。應知
T2251_.64.0082c20: 識相應。以結體。故無五識身惛沈句。今於 T2251_.64.0082c21: 惛沈身心對明。應知依集異門。亦復是名 T2251_.64.0082c22: 惛沈結不同發智。無堪任性。彼瞢憒約因。
T2251_.64.0082c28: 文。同於集異門也
T2251_.64.0083a09: 心飄蕩。心不一趣不任一縁。不正知者。謂非 T2251_.64.0083a10: 理所引慧。非理作意。謂染汚作意。邪勝解。謂 T2251_.64.0083a11: 染汚作意相應ノ心ノ正ト已ト當トノ勝解。是名
T2251_.64.0083a14: 煩惱名。亦無此十法列釋
T2251_.64.0083a18: 非三摩地。評曰。應作是説。前説爲善。即 T2251_.64.0083a19: 三摩地煩惱相應令心於境數數移轉名心
T2251_.64.0083a22: 五。大煩惱地法中。不信。懈怠。放逸。掉擧。無 T2251_.64.0083a23: 明。亦名五體亦五。所餘十法名雖有十體唯 T2251_.64.0083a24: 有五。謂大煩惱地法中忘念即大地法中念。 T2251_.64.0083a25: 不正知即彼慧。心亂即彼三摩地。非理作意 T2251_.64.0083a26: 即彼作意。邪正解即彼勝解。然大地法通染 T2251_.64.0083a27: 汚不染汚。大煩惱地法唯染汚。念等五法 T2251_.64.0083a28: 順善品勝レハ。多建立在諸善品中。或有生
T2251_.64.0083b06: 句六法加三摩地。第二句亦六法加心亂。第 T2251_.64.0083b07: 三句四法除心亂。第四同前。評曰。前説爲
T2251_.64.0083b14: 不説。於誰有失。今云許。許執義。是婆沙四
T2251_.64.0083b17: 中。既對餘不遍染。以惛沈順定。除於此
T2251_.64.0083b20: 是故我説之
T2251_.64.0083b25: 心亂。謂於境三摩地極操動時如行一路馳
T2251_.64.0083b28: 句。而全無此分別
T2251_.64.0083c03: 説念等不説受等。何故耶。答。大地十中。受 T2251_.64.0083c04: 等五於染淨其用等。念等五順善増勝。故 T2251_.64.0083c05: 多於善處立之。若恐謂念等唯善。故於此
T2251_.64.0083c13: 復終不遮例難。令諸論皆悉未盡理。後二 T2251_.64.0083c14: 解大鑿不足論也。寶師自致名體違不違 T2251_.64.0083c15: 辨。謂理當然。今云不爾。念等已通三性。據
T2251_.64.0083c21: 主案立。先師有之耶。答。未見明文。而理有。
T2251_.64.0083c24: 故復建立在不善地中。已對纒云煩惱攝。 T2251_.64.0083c25: 云復立不善。準知已説在煩惱地中。問。本 T2251_.64.0083c26: 論何故此地不説昏沈耶。答。此論有作是言
T2251_.64.0083c29: 無明覆故。如月光前衆星。非無其體 第三 T2251_.64.0084a01: 無明一名詮二體。是竝不應理。彼説數言 T2251_.64.0084a02: 十大煩惱故。第二無明名呼惛沈。是不可 T2251_.64.0084a03: 爾。名體相違故。界身。品類等本論辨體云
T2251_.64.0084a06: 亦復六煩惱中無明例亦應爾耶。招違宗失。
T2251_.64.0084a11: 相違如何。答。今約唯遍不善心。故唯二。彼 T2251_.64.0084a12: 約不善用強亦加三。故彼曰。無慚無愧唯 T2251_.64.0084a13: 在一切不善心中可得故名大不善地法。 T2251_.64.0084a14: 惛沈掉擧。煩惱ト纒トノ攝ナレ通與一切不善 T2251_.64.0084a15: 心相應。又障止觀勢用強。故復建立在不 T2251_.64.0084a16: 善地中。無明一種隨眠所攝ナレ遍與一切 T2251_.64.0084a17: 不善心相應。故復立在不善地中。所餘隨眠 T2251_.64.0084a18: 及隨煩惱無如是義。光致和會於開合者 T2251_.64.0084a19: 非也
T2251_.64.0084a22: 顯宗亦爾。正理師順論主旨。何者異餘處 T2251_.64.0084a23: 言如是類。顯攝如是等類故。今所指下第
T2251_.64.0084a26: 列七十九法。而非皆悉是隨煩惱。故不題 T2251_.64.0084a27: 隨煩惱品。立品言雜事。雜者謂於中有惡 T2251_.64.0084a28: 作。睡眠。貪。瞋。慢。疑等不定地法。有無慚愧 T2251_.64.0084a29: 大不善地。有放逸。惛沈。掉擧等大煩惱地 T2251_.64.0084b01: 法。有憂苦等大地法。而隨惑多。故指廣。雖 T2251_.64.0084b02: 隨事數多。今但列十者。約世有情多分發
T2251_.64.0084b07: 頌前但云少分。唯約少一義。是同前四地 T2251_.64.0084b08: 皆一義。彼大義是遍無不至。乃不可別説。 T2251_.64.0084b09: 其小義者。多中一分。不知其小是何小故。 T2251_.64.0084b10: 今顯示小爲小義。謂有四小。四句如次其 T2251_.64.0084b11: 義。一唯流下三句。故一義即四義。四義即一
T2251_.64.0084b14: 唯依長行爲四義。未知即一義。豈是論意。
T2251_.64.0084b26: 云。不約初在善者。有不決定惡作故。問。 T2251_.64.0084b27: 更有眠何可云唯。解云。彼亦不必。故云若 T2251_.64.0084b28: 有。今就決定云唯
T2251_.64.0084c02: 大別故。問。若爾於善亦有生得自性善等。 T2251_.64.0084c03: 何不分。答。彼唯義用別。無體異。不同無記 T2251_.64.0084c04: 二。光寶竝依此五品。爲五節分釋下文。今 T2251_.64.0084c05: 按不順文勢。何者應隨頌分四。善。不善。 T2251_.64.0084c06: 無記。睡眠。故文言若於無記。顯大科。於其 T2251_.64.0084c07: 中分有覆無覆。而對有覆云於餘。以顯小 T2251_.64.0084c08: 科
T2251_.64.0084c11: 云。不稱情所作事。名爲惡作。非是不如理
T2251_.64.0084c17: 全取有財。而有差別。初境第七。次依第七。 T2251_.64.0084c18: 後第五從聲。或第三由聲。言如説者。増一
T2251_.64.0084c29: 釋不繁。然光寶爲結非也。無已説及如是 T2251_.64.0085a01: 等諸詞故。前後無結。何唯此一。不順舊論 T2251_.64.0085a02: 曰若略説故。況光云將明無記。結者。若爾 T2251_.64.0085a03: 應唯言已説不善。多言爲何
T2251_.64.0085a06: 有十三。即是印度國諸師也。故正理論云。有 T2251_.64.0085a07: 執惡作亦通無記。憂如喜根。非唯有記。此 T2251_.64.0085a08: 相應品便有十三心所倶起。不云有部經部。 T2251_.64.0085a09: 唯約國相對。意欲有部異説。寶疏但曰叙
T2251_.64.0085a12: 又云。於此諸師。今指法勝論師及雜心論師
T2251_.64.0085a17: 倶即増。釋第四句曰。心進變名悔。是善不 T2251_.64.0085a18: 善及不隱沒無記非餘自力起故。毘婆沙者 T2251_.64.0085a19: 不欲令悔有無記。以悔揵利故。雜心師是
T2251_.64.0085a22: 救。彼等竝憂唯善不善非無記故。而今論 T2251_.64.0085a23: 不擧憂無復有妨。又外方諸師言非必有 T2251_.64.0085a24: 部。有理有教。理者總迦濕彌羅餘云外方。 T2251_.64.0085a25: 外國。西方等。其中可有諸部故。教者。此論
T2251_.64.0085b01: 雖有部不同。宗義問同何無之。故約見聞 T2251_.64.0085b02: 所指各別
T2251_.64.0085b05: 惱。如前門貪瞋癡疑煩惱。忿等隨煩惱。或 T2251_.64.0085b06: 四煩惱。及隨煩惱例矣。故正理云。瞋煩惱。 T2251_.64.0085b07: 及無慚愧除諂誑憍。所餘忿等。除諂已下約 T2251_.64.0085b08: 隨煩惱。然此中重牒釋所除。即所除諂等。却 T2251_.64.0085b09: 此地相應。能除却被捨防
T2251_.64.0085b12: 器世間能造之人故名作者。教化萬有號 T2251_.64.0085b13: 爲化者。能出生有情故爲生者。非但出 T2251_.64.0085b14: 生令養育相續亦名養者。如是皆是如世 T2251_.64.0085b15: 間父於諸子。故總結云一切父。上是言皆 T2251_.64.0085b16: 流下。已上述記樞要等意也。光釋有未可 T2251_.64.0085b17: 當簡也
T2251_.64.0085b22: 心身。心無敬重身無禮尊等也。光寶未 T2251_.64.0085b23: 可也
T2251_.64.0085b26: 果怖名呼能生因非愛果以名怖。是一字 T2251_.64.0085b27: 一義相從全有財釋也。有三重。謂從業有非 T2251_.64.0085b28: 愛果。由非愛果有恐怖。今以彼所生怖。即 T2251_.64.0085b29: 呼非愛果名怖。寶疏詳悉也。此怖者依毘
T2251_.64.0085c06: 爾故名無愧。於罪業境不見惡果極苦 T2251_.64.0085c07: 也。今呼惡果取所生果怖名
T2251_.64.0085c18: 時現起故名爲自。其異熟果後時方有故説 T2251_.64.0085c19: 爲他。彼義意言。諸造罪者。意樂不淨。於現 T2251_.64.0085c20: 罪業及當苦果。皆無顧眄。由此已釋。經主 T2251_.64.0085c21: 此中誤取彼情。横伸過難。謂設難言。若爾
T2251_.64.0085c24: 他。何可横難還汝因果異熟是妄釋。亦復
T2251_.64.0086a07: 相指此文
T2251_.64.0086a12: 尋伺法説故。次相對無窮難。三界相形。又九 T2251_.64.0086a13: 地相形。又地地九品相形故。後體性無別難。 T2251_.64.0086a14: 麁細相形上義別。非有此性是有麁細物
T2251_.64.0086a24: 著自法故。次有評家曰。有別心所。愛所引 T2251_.64.0086a25: 起爲憍。準此評家。前説皆分位差別。今亦 T2251_.64.0086a26: 貪愛爲體。彼分位假立義
T2251_.64.0086b01: 諸論多於此四對論差別故。不能悉辨談。 T2251_.64.0086b02: 故上云少分
T2251_.64.0086b06: 無用故
T2251_.64.0086b09: 復次滋長是心業。思量是意業。分別是識業。 T2251_.64.0086b10: 集起是滋長義。故舊論曰。心以増長爲義。
T2251_.64.0086b22: 説。苾芻當知。諸傍生趣由心彩畫有種種 T2251_.64.0086b23: 色。歸趣義是意業。如契經説。如是五根各別 T2251_.64.0086b24: 所行。各別境界。意根總領受彼所行境界。意 T2251_.64.0086b25: 歸趣彼作諸事業。了別是識業。如經言。識
T2251_.64.0086b28: 雜色者。皆由心有種種故有種種雜色。歸 T2251_.64.0086b29: 屬義是意義。如説比丘當知。此五根雖行種
T2251_.64.0086c03: 種種差別是由心力。即以種種差別義釋
T2251_.64.0086c07: 差別釋心者正也。寶師。界釋因義。云依爲
T2251_.64.0086c11: 由本心有種種義。此心也。他者五根。他根 T2251_.64.0086c12: 取境之所依故。識能了別必依根故。今相對 T2251_.64.0086c13: 云能依。婆沙約起用邊云了別。終不違也。
T2251_.64.0086c19: 言起行相。知是行解相貌也。能起心體故 T2251_.64.0086c20: 云等起。所起作用故云行解。小乘意心上 T2251_.64.0086c21: 現。相是能縁心用即名行解。如鏡現物名 T2251_.64.0086c22: 能照。勿執大乘見相二分勞通。故行即相
T2251_.64.0087a07: 光記約數一大非也。今心與心所平等。非 T2251_.64.0087a08: 能依與所依等相應平等義。寶疏評釋最爲 T2251_.64.0087a09: 精當。謂不問所依根多少。王所依與心所所 T2251_.64.0087a10: 依無差別。故云同一所依云平等。又雖於 T2251_.64.0087a11: 所縁有多少不論彼心所必從王不取 T2251_.64.0087a12: 別境云同一所縁。又雖心所取別相各異 T2251_.64.0087a13: 有取像領納等。總相取青等行解與心王 T2251_.64.0087a14: 無別。故云同一行相。若依大乘雖有四 T2251_.64.0087a15: 義五義兩説。基師等以四義爲正。五義
T2251_.64.0087a19: 所縁有影像ト本質トノ異。於行相有見分相
T2251_.64.0087a27: 故。爲簡差別。而竝王所共同義也。如是而 T2251_.64.0087a28: 無且約一邊未盡義。今不爾。無如是亂。 T2251_.64.0087a29: 不及簡差別。故知先師非也
T2251_.64.0087b04: 等四對差別竝衆名釋義謂之分別義。因便 T2251_.64.0087b05: 故。故舊論云。説心及心法廣義及差別義 T2251_.64.0087b06: 已。光記問答今結心王。本依元瑜。竝未得 T2251_.64.0087b07: 論旨。今須標牒簡去。元瑜正理鈔云。問。前
T2251_.64.0087b10: 此結前心所引不相應。何故此中乃於無
T2251_.64.0087b13: 於無色結引可知。今云。元瑜問元非。答豈
T2251_.64.0087b19: 所中。於契經中隨義立種種名相今當辨。 T2251_.64.0087b20: 如是心所後而亦結引。倶加心王。去分明 T2251_.64.0087b21: 結引近文。依不明遠處致難何謂。元瑜答 T2251_.64.0087b22: 兼明心者何謂。結引倶約心心所。全無優 T2251_.64.0087b23: 劣。而明異名迷之甚矣。光師釋甚非也。今 T2251_.64.0087b24: 論心所初無結前。故衆名初具就心心所結 T2251_.64.0087b25: 生。何如是亦非兼明也。只見他解釋。未深 T2251_.64.0087b26: 思致此誤焉。應知當品初標四有爲。初一 T2251_.64.0087b27: 頌明色。次竝皆總明餘法。次明五地等。後 T2251_.64.0087b28: 明心心所衆名。如是通交。通結引可然。亦 T2251_.64.0087b29: 衆名中明五義平等。是王與所平等。與此 T2251_.64.0087c01: 相應反云不相應。通結起不相應。最有便 T2251_.64.0087c02: 也
T2251_.64.0087c05: 隨列解釋。後中亦有二。初十二頌別解釋。後
T2251_.64.0087c09: 等唯等句文二。數但十四。問。依準是誰。頌
T2251_.64.0087c20: 入入論以爲十四。次類言入論云等。今結 T2251_.64.0087c21: 頌故已云等。故別云類。攝前中種種義類 T2251_.64.0087c22: 差別。故入論云此中義類。不云所餘。況 T2251_.64.0087c23: 云行句義齊此應知。不許更有餘別體。光 T2251_.64.0087c24: 師解此論爲允。難破正理未全善。作論 T2251_.64.0087c25: 者意樂何深責。不相行等甚難了知。何輒 T2251_.64.0087c26: 可決之。然依此論意。和合性攝衆同分。本 T2251_.64.0087c27: 論處得等。此中得義類差別無別體。彼有非 T2251_.64.0087c28: 得説。所餘言顯示。而所餘言有兩意。一體別 T2251_.64.0087c29: 如非得。二義類如和合等。竝總攝雜心及法 T2251_.64.0088a01: 勝等雖不説非得同本論。加異生性迷
T2251_.64.0088a04: 不説異生性。即非得攝故。以成不成相返而 T2251_.64.0088a05: 立。寶師令今論同正理破光記甚迷執矣。 T2251_.64.0088a06: 今論何處有和合性十四外有別體作如是
T2251_.64.0088a13: 中間釋名。心不相應者。釋名中四字。非色 T2251_.64.0088a14: 下。釋行言。舊論曰。與心不相應。非是色 T2251_.64.0088a15: 性。説名不相應行。今略與言。不成能釋。彼 T2251_.64.0088a16: 省等言。不簡法盡。如是互有具略。得旨
T2251_.64.0088a19: 所依所縁相應而起。此中得名有具略。釋名 T2251_.64.0088a20: 有異義。須知之。先得名具略者。極略云不
T2251_.64.0088b04: 行者。此釋誤矣。次釋名異義者。此論。心不 T2251_.64.0088b05: 相應者。如舊論與心不相應之義。心是死 T2251_.64.0088b06: 字ニ所對。不不相應自體。不相應簡心所。 T2251_.64.0088b07: 不如心所五義平等而相應故云不相應 T2251_.64.0088b08: 也。復此不相應其體非色性。非無爲性。非
T2251_.64.0088b15: 想思豈不心所。何心不相應言可簡漏彼。 T2251_.64.0088b16: 二得名不必敵對。必有通局寛狹。不相應 T2251_.64.0088b17: 雖簡一切心所。恐亂色等故。爲簡彼所 T2251_.64.0088b18: 簡所餘法。重云行。何殊餘受等可入行 T2251_.64.0088b19: 所簡。三不相應言不得簡受等者。受等是 T2251_.64.0088b20: 應不相應。問。不相應言簡心所應名不心 T2251_.64.0088b21: 相應。心所名爲心相應行故。何云心不相
T2251_.64.0088b24: 三是非心。餘二是心。若約相用。餘法竝是 T2251_.64.0088b25: 不離心。故倶名心相應。心不相應。若言不 T2251_.64.0088b26: 心相應。唯遮不如心相應心所。未能顯自 T2251_.64.0088b27: 相心種類。若不能顯應是無體法。故舊論
T2251_.64.0088c11: 依之云。不與心相應名心不相應。五蘊門 T2251_.64.0088c12: 中。是行蘊攝故。名心不相行。何故如是異 T2251_.64.0088c13: 此論品類等諸論耶。若不字倒。答。爲顯示 T2251_.64.0088c14: 名中心言死字不動。不相應言。活字動物。是 T2251_.64.0088c15: 不相應爲不相應之旨作如是説。若了知 T2251_.64.0088c16: 造語之差別。句逗之法。於此有何疑。故 T2251_.64.0088c17: 結名云心不相應。圓暉善了知目連旨。通 T2251_.64.0088c18: 達造語寛急。句逗差別。故迴不字釋之
T2251_.64.0088c21: 不簡色。應色ト相應。即是雙簡色心。應云 T2251_.64.0088c22: 色心不相應行。然心是主略去色言。但言心
T2251_.64.0088c25: 心之不相應即但簡心所。何簡王。若言簡 T2251_.64.0088c26: 心王。心相應言即簡心王。非心與心自相 T2251_.64.0088c27: 應故。今云心不相應。不能直簡心王。復不 T2251_.64.0088c28: 相應簡色者。若爾心相應言應名色心所。
T2251_.64.0089a08: 今亦獲故。於成就不分者。初念今獲已去 T2251_.64.0089a09: 無差別故。總云得已不失。故舊論得有二 T2251_.64.0089a10: 種。謂未至得。已失得。與正得同隨。初得必 T2251_.64.0089a11: 有成就。故云正得同隨。約文解如是。若從 T2251_.64.0089a12: 義由今獲有二。隨彼亦成二。謂未得今獲 T2251_.64.0089a13: 得已不失。已失今獲得已不失。又恒成就法 T2251_.64.0089a14: 得已不失也。然圓暉分得已不失爲二。曰 T2251_.64.0089a15: 言成就者。先未得法今時已得。先已得者 T2251_.64.0089a16: 今復不失。此釋如次。配前今獲二非也。得 T2251_.64.0089a17: 已不失義無別。何以故。得已是不失。不失 T2251_.64.0089a18: 是得已故。若強分之。成就中初後。謂成就初 T2251_.64.0089a19: 云得已。已後云不失。然豈有此義。若如汝 T2251_.64.0089a20: 者云已得ト不失。既不爾云得已。以知非也。 T2251_.64.0089a21: 寶疏令此論與正理一同而成就開二。一 T2251_.64.0089a22: 無始恒成爲得已。二今獲已去爲不失。今 T2251_.64.0089a23: 云。寶疏非也。若爾何不云已得或云不失ト T2251_.64.0089a24: 已得。得已言顯必有初得。又令同正理甚 T2251_.64.0089a25: 非也。違教違義。違義者。先未得言。何可 T2251_.64.0089a26: 入已失。違教者。婆沙於得成就差別有七 T2251_.64.0089a27: 説而無評家。今論正依第七説。兼存第三 T2251_.64.0089a28: 説。正理依第二説。本説已別。豈有令同之
T2251_.64.0089b14: 如二滅唯是境非依。故光寶誤解。論已云 T2251_.64.0089b15: 墮在自相續故。是等竝是約能得之所得境。 T2251_.64.0089b16: 今皡詳曰。何好寄之如是甚哉。何致惑之 T2251_.64.0089b17: 如是大哉。夫得者他相續。虚空上無。唯自相 T2251_.64.0089b18: 續法及二滅上有故爲依。二滅之得就二滅 T2251_.64.0089b19: 論之。何誤云二滅非依。復不能離有情 T2251_.64.0089b20: 唯説二滅。又於中連字何可約境。冥境依 T2251_.64.0089b21: 岐疑譯寮師。猶如蟷蜋向於車轍。是故舊
T2251_.64.0089c02: 縛聖人云初刹那等。簡有漏觀斷惑異生 T2251_.64.0089c03: 云具縛異生。故餘有情通凡聖。不云凡不
T2251_.64.0089c06: 聖人誤也
T2251_.64.0089c09: 有爲唯就成就釋唯所簡。無爲中亦唯據 T2251_.64.0089c10: 成就論二滅故。今準顯示別釋
T2251_.64.0089c19: 失。此違現比二量智。故言非理。初一句總 T2251_.64.0089c20: 牒。後二句總結非理。中間別釋。別釋中。約 T2251_.64.0089c21: 因明意。謂所執得他比量而顯有法。無體下。 T2251_.64.0089c22: 擧難體因。是違現量智。貪等雖亦比智。而 T2251_.64.0089c23: 約他心智現量知故。今爲現量得。顯色心 T2251_.64.0089c24: 別云或。無用下。示難用因。無容下。是能別 T2251_.64.0089c25: 宗法。今量云。汝所執得應無別體。執無體 T2251_.64.0089c26: 可得如色聲等故。如龜毛等。貪等爲因亦 T2251_.64.0089c27: 爾。無用爲因亦爾。三因故成三比量。今約 T2251_.64.0089c28: 根境識三法擧相顯心所以等心王。成唯
T2251_.64.0090a04: 因轉救。四結不成。初三中。各有擧救與能 T2251_.64.0090a05: 破。破中有別難置又言。初中有二難。初無 T2251_.64.0090a06: 爲應無得難。量曰。汝擇非擇無爲應無有 T2251_.64.0090a07: 得。執無作用故。或以無生故。如龜毛等。 T2251_.64.0090a08: 後未得法等應永不生難。初諸句皆是有法。 T2251_.64.0090a09: 彼現無得因也。當云何生能別。但略喩。量 T2251_.64.0090a10: 云。汝所得法未得等應永不生。以現無能 T2251_.64.0090a11: 生得故。如畢竟無。三界九地往來轉易。其 T2251_.64.0090a12: 過去法。必是不成就無得。離染法謂諸凡聖 T2251_.64.0090a13: 也。離染是斷也。不成就也。故者但貫上界 T2251_.64.0090a14: 地轉易故。施相違合集及言。舊論云。由易 T2251_.64.0090a15: 地及離欲。是則擧四事也。第二段破有三 T2251_.64.0090a16: 難。一生相無用難。量云。所執有情數法應 T2251_.64.0090a17: 無二生所作。許有能得因故。如汝擇滅
T2251_.64.0090a20: 執無倶生得故。如龜毛等。三惑品無別難。 T2251_.64.0090a21: 具縛異生簡分斷者。具三品惑者。彼三品 T2251_.64.0090a22: 現起時頓起差別應無。能生得無差別各有
T2251_.64.0090a27: 時應無差別。執得無別故。如許諸非擇滅
T2251_.64.0090b01: 種子。二善法有二下約善法種子。三故所依 T2251_.64.0090b02: 中下結成。初中。初總釋。後謂諸下別釋。別釋 T2251_.64.0090b03: 中爲四。一明斷。二與上下翻顯未斷。三諸 T2251_.64.0090b04: 未下配成不成。四如是下結假。初斷中亦有 T2251_.64.0090b05: 二。初約出世道。後約世間道。初中有法譬 T2251_.64.0090b06: 合三節。第二善中有三。一標數開列。二即名 T2251_.64.0090b07: 下合二得。三不由下隨列別釋。初正示。二 T2251_.64.0090b08: 如下結假。初中亦分二。初釋生得。後釋修 T2251_.64.0090b09: 得。初生得中。初總釋成不成。後謂斷下別釋 T2251_.64.0090b10: 斷。斷是不成就。影顯成別釋。而言名斷。斷 T2251_.64.0090b11: 即不成。未斷是成就。前段配釋爲避文煩 T2251_.64.0090b12: 唯示一影餘。後非所下示非永斷。二釋加 T2251_.64.0090b13: 行。於中初釋成就。後反顯不成就
T2251_.64.0090b16: 相。故問中云何法名爲種子。答中諸師異解 T2251_.64.0090b17: 紛紜。竝皆由失立意。如後當辨。先叙正 T2251_.64.0090b18: 義。初正示種子所目法。後此由下叙功能 T2251_.64.0090b19: 名種子由。初中名與色即五蘊。是功能所 T2251_.64.0090b20: 起之法。故先標。於生自果者。擧所生果以 T2251_.64.0090b21: 爲所對。辨能生功能。非自種生他果故云 T2251_.64.0090b22: 自。所有者簡所無。取餘一切非所無。展轉
T2251_.64.0090b25: 能名功能。此功能非唯隣近義。而有展轉 T2251_.64.0090b26: 故。亦唯展轉有隔間可生果。已不爾故云 T2251_.64.0090b27: 展轉シ隣近スル功能。勿於中爲句逗。言名色 T2251_.64.0090b28: 五蘊法。對生自果展轉シ隣近スル有功力 T2251_.64.0090b29: 勢用。此功能名種子。種子者。唯色名上生果 T2251_.64.0090c01: 勢用。非名色即爲功能爲種子。是正示種 T2251_.64.0090c02: 子所目法。而答問中何法字。問。異體法展 T2251_.64.0090c03: 轉。若同體前後念唯隣近無展轉。何不爲 T2251_.64.0090c04: 句逗。解云。異體法豈唯展轉。若唯展轉有間
T2251_.64.0090c07: 者此ス功能。目近故。由者因由。第三囀聲。相 T2251_.64.0090c08: 續等從寛向狹。三義即一義。正歸最後差 T2251_.64.0090c09: 別生果功能。故云相續中。餘準之。言此功
T2251_.64.0090c15: 其體得生。二由隨因勢力勝劣時有分限。 T2251_.64.0090c16: 彼文亦由差別生果功能。其果得生。今亦取 T2251_.64.0090c17: 功能生果勢用。以立種子名。功能生果如 T2251_.64.0090c18: 世種子。故是叙功能名種子義。答問中名 T2251_.64.0090c19: 爲種子。如是解者。正依此論立意及義旨。兼 T2251_.64.0090c20: 依舊論文勢。舊論曰。何法名種子。是名色 T2251_.64.0090c21: 於生果有能。或現時。或當時。由相續轉異 T2251_.64.0090c22: 勝類故。何法名轉異。是相續差別。謂前後 T2251_.64.0090c23: 不同。何法名相續。生滅因果三世有爲法。何
T2251_.64.0090c26: 故。今論具示其相。竝無妨。彼今此字替在 T2251_.64.0090c27: 或現時或當時六字。即取果與果時。擧時。以
T2251_.64.0091a01: 也。第一解展轉等。上下各爲三義如次配 T2251_.64.0091a02: 當爲能由。此言隨應。若展轉。若隣近。若 T2251_.64.0091a03: 功能。而六種皆爲種子異名。詳曰。豈可異 T2251_.64.0091a04: 名。如是三三各別。離隔文義。何可得理。誠 T2251_.64.0091a05: 似鳩鴿喰豆。第二解此言爲所生果。是本
T2251_.64.0091a08: 種子得名義。下叙果依此此生旨。言義同。 T2251_.64.0091a09: 其所歸意各別。故此言指果甚非也。第三解 T2251_.64.0091a10: 功能通上二。相續亦通下二。各有二依主 T2251_.64.0091a11: 釋。如次爲能所由。此言隨應指二功能。詳 T2251_.64.0091a12: 曰。如是上下各爲依主爲別義大非也。復 T2251_.64.0091a13: 相續之差別者。不爾。論文已爲相續中轉 T2251_.64.0091a14: 變。何忽背論文。令轉變離別相續。又神泰 T2251_.64.0091a15: 師云。名色中有功能生於自類果。所有展 T2251_.64.0091a16: 轉隣近生果。此功能有三義。一由相續。二
T2251_.64.0091a19: 莫大焉。故新舊兩論雖上句有具略。於下 T2251_.64.0091a20: 句無具略。唯是一句也。勿迷次論差別釋 T2251_.64.0091a21: 義文相。況相續者。是總三世因果一切有爲 T2251_.64.0091a22: 法。豈唯此相續是種子義
T2251_.64.0091a25: 初義爲正。後義非也。一別體諍前已畢故。二 T2251_.64.0091a26: 文相云耽著時分約現行故。三違舊論。曰 T2251_.64.0091a27: 隨安受貪愛時。量無有功能修習四念處
T2251_.64.0091b03: 振古讃言大乘光者。可謂虚名矣。皡曰。此 T2251_.64.0091b04: 破甚非也。約文相親於瑜伽。而普光等意。 T2251_.64.0091b05: 但辨薩經異。謂有部一向不同。經部同大 T2251_.64.0091b06: 乘。必非欲指同所明親。故唯列對法三成 T2251_.64.0091b07: 就名耳。復於二善等段不言。至此總指同。 T2251_.64.0091b08: 何未得指同意得加破。又汝還不達大乘 T2251_.64.0091b09: 宗致。瑜伽。對法雖文相且別其意終同。故
T2251_.64.0091b12: 又大乘光嘉名由譯事之功多在大乘教。非 T2251_.64.0091b13: 由通達宗致。汝未知得名所由。妄吐麁 T2251_.64.0091b14: 言。何不愼哉
T2251_.64.0091b17: 用皆許成就。故云遍一切種。大乘亦爾。基
T2251_.64.0091b26: 古非。初正義者。此總。次段別説。但總別説。 T2251_.64.0091b27: 全無有法相異。故次結生文言前雖總説 T2251_.64.0091b28: 等。正理曰。約容有義且作是説。其中差別
T2251_.64.0091c02: 故云容有云雖總説。是故上下一致法相。 T2251_.64.0091c03: 下已據前後倶得差別以判三世單複。今亦 T2251_.64.0091c04: 當依得前後而辨其三世。夫於世無別體
T2251_.64.0091c07: 凡有三種別。一未來現在過去次第。是約生 T2251_.64.0091c08: 滅以辨。如四相等是也。爲欲顯叙生者 T2251_.64.0091c09: 必滅之道理斷遮凡夫常著故。二過現未次 T2251_.64.0091c10: 第。是據因果以説。如十二因縁等是也。爲 T2251_.64.0091c11: 欲顯説酬恩報答之旨以勸遮惡持善也。 T2251_.64.0091c12: 三過未現。是依生起次第叙以顯有爲法生
T2251_.64.0091c19: 與現起中間有未生位。故依生起次必過 T2251_.64.0091c20: 未現。今文依後義故過未現次第也。得前後 T2251_.64.0091c21: 倶必依未來現在過去次。是生滅義故。以不 T2251_.64.0091c22: 由法生滅不能辨前後倶故。而三世門 T2251_.64.0091c23: 依得前後倶有無以論世單複。據容有總相 T2251_.64.0091c24: 雖言各三。於其中有三種別。或有三世 T2251_.64.0091c25: 法各具三世得。如欲界善不善四蘊等者。 T2251_.64.0091c26: 有前後倶三故。或有在過去具三世。在 T2251_.64.0091c27: 現在唯二世。在未來唯自未來。如欲界善 T2251_.64.0091c28: 不善色。色界善色蘊者。以無前得唯有法 T2251_.64.0091c29: 倶法後二故。或有唯在三世但有自世得。 T2251_.64.0092a01: 如欲界無覆無記色等者。唯法倶得無前後 T2251_.64.0092a02: 起故。如下引婆沙應知。如是由前後倶 T2251_.64.0092a03: 有無有其差別。今且總相施言故言三世法 T2251_.64.0092a04: 各三。別説已由前後倶。總説何不爾。是故
T2251_.64.0092a07: 過未現生起次第。雖據過未現而論得前
T2251_.64.0092a10: 覆無記。無覆無記。色界有三。除不善。無色 T2251_.64.0092a11: 界亦爾。及無漏法。欲界善。不善。無覆無記各 T2251_.64.0092a12: 具五蘊。有覆無記唯有四蘊。色界三各具
T2251_.64.0092a17: 在現在有二世得。謂未來現在。善不善有 T2251_.64.0092a18: 覆無記四蘊及無覆無記中通果心。倶生品 T2251_.64.0092a19: 四蘊トノ彼ノ得ハ。世雜刹那雜。謂在過去未來 T2251_.64.0092a20: 現在。皆具三世得故。無覆無記一切色蘊。
T2251_.64.0092a23: 去得亦過去。若在未來得亦未來。若在現
T2251_.64.0092a26: 處四蘊中善慣習者。如佛。妙業天子。及餘有 T2251_.64.0092a27: 情所善慣習。彼得亦皆世雜。刹那雜。謂在三
T2251_.64.0092b08: 在三世各有三世得故。不定善色蘊如欲 T2251_.64.0092b09: 界善不善色蘊説。一切有覆無記無覆無記 T2251_.64.0092b10: 色蘊。及威儀路異熟生四蘊彼得。世不雜。刹
T2251_.64.0092b14: 彼得。世不雜。刹那不雜。隨在彼世。即惟有
T2251_.64.0092b22: 來得。若在現在彼法則有未來現在得。若 T2251_.64.0092b23: 在過去彼法則有三世得。擇滅非擇滅法雖 T2251_.64.0092b24: 非三世攝而有三世得。然擇滅得有二種。 T2251_.64.0092b25: 謂有漏無漏。有漏擇滅得由離欲界染乃至 T2251_.64.0092b26: 無所有處染故起。是世俗道類。若未離染彼 T2251_.64.0092b27: 滅惟有過去未來得。若已離染彼滅即有三 T2251_.64.0092b28: 世得。無漏擇滅得由離三界見修所斷染故 T2251_.64.0092c01: 起。是聖道類。欲界見苦所斷法擇滅。若苦 T2251_.64.0092c02: 法智未現在前。彼滅惟有未來得。若現在前。 T2251_.64.0092c03: 彼滅則有未來現在得。若已滅彼滅則有三 T2251_.64.0092c04: 世得。如是乃至有頂第九品法擇滅。若盡 T2251_.64.0092c05: 智未現前等如理應知。非擇滅得惟是有漏。 T2251_.64.0092c06: 彼最初得。若在未來彼滅惟有未來得。若 T2251_.64.0092c07: 在現在彼滅則有未來現在得。若在過去
T2251_.64.0092c10: 義意全無有異 T2251_.64.0092c11: T2251_.64.0092c12: [IMAGE] T2251_.64.0092c13: [IMAGE] T2251_.64.0092c14: [IMAGE] T2251_.64.0092c15: [IMAGE] T2251_.64.0092c16: [IMAGE] T2251_.64.0092c17: [IMAGE] T2251_.64.0092c18: [IMAGE]
T2251_.64.0092c21: 唯倶得。以前後起ハ餘ノ未現所帶故。有未 T2251_.64.0092c22: 來得若約有前後起是前得。過去未來隣 T2251_.64.0092c23: 近。如未來現在現在過去隣近故。若約隔 T2251_.64.0092c24: 越相續。亦有後得。猶如欲不善色等。有現 T2251_.64.0092c25: 在得即法後得。未來有三世得者。未來得 T2251_.64.0092c26: 唯倶得。現在得法前得。過去得後得。現在法 T2251_.64.0092c27: 有三世得者。現在唯倶得。未來法後。過去 T2251_.64.0092c28: 法前。是且約前後倶具足一相叙之。其單 T2251_.64.0092c29: 複等。如論次文及次上辨。後質古非者。光
T2251_.64.0093a03: 皆法後者非也。未來前得故 T2251_.64.0093a04: T2251_.64.0093a05: T2251_.64.0093a06: T2251_.64.0093a07: T2251_.64.0093a08: T2251_.64.0093a09: T2251_.64.0093a10: [IMAGE] T2251_.64.0093a11: [IMAGE] T2251_.64.0093a12: [IMAGE] T2251_.64.0093a13: [IMAGE] T2251_.64.0093a14: [IMAGE] T2251_.64.0093a15: [IMAGE] T2251_.64.0093a16: [IMAGE] T2251_.64.0093a17: T2251_.64.0093a18: 次據世及起用辨未可。不依起用何可辨 T2251_.64.0093a19: 前後倶。是未曉論過未現次第意及總別兩 T2251_.64.0093a20: 段。婆沙意。故致此慢説耳。又未來法有過 T2251_.64.0093a21: 去現在得者。皆是法前者未可也。前得隔世
T2251_.64.0093a24: 段無大失。而三世法得各有前後倶。而與
T2251_.64.0093a27: 所明別。若如初者非也。二論同故。若如後
T2251_.64.0093b01: 前得。第二釋約現在忍依容有。先未現在 T2251_.64.0093b02: 前。前容有前得故。第三約能有。謂此現忍 T2251_.64.0093b03: 能有未來忍前得故。今云。三釋竝未盡。 T2251_.64.0093b04: 現忍於未來有法前得。若彼住未來未來 T2251_.64.0093b05: 法倶得也。雖所得法約種類不分別刹那 T2251_.64.0093b06: 三世等。而判前後現在法於現在法一法
T2251_.64.0093b09: 法後法倶三得者。未全得此論。婆沙意。若 T2251_.64.0093b10: 不由前後倶差別而辨三世得。何可辨之。 T2251_.64.0093b11: 是互相依論也。而令三論各別者是何謂。其 T2251_.64.0093b12: 義意全同。此論前雖總説等。正理此説容有 T2251_.64.0093b13: 等文如何之 T2251_.64.0093b14: T2251_.64.0093b15: T2251_.64.0093b16: T2251_.64.0093b17: T2251_.64.0093b18: T2251_.64.0093b19: [IMAGE] T2251_.64.0093b20: [IMAGE] T2251_.64.0093b21: [IMAGE] T2251_.64.0093b22: [IMAGE] T2251_.64.0093b23: [IMAGE] T2251_.64.0093b24: [IMAGE] T2251_.64.0093b25: [IMAGE]
T2251_.64.0093b28: 今現起者正有倶得。若不起前容有前得。 T2251_.64.0093b29: 未來者未起時有前得。若起必容有倶得。 T2251_.64.0093c01: 如是不定故。與&K;光第二釋言同義別。彼一 T2251_.64.0093c02: 法現未相對容有。此現在未來二法。各法前 T2251_.64.0093c03: 法倶相望辨容有不定故。今云。非容有就
T2251_.64.0093c10: 頌曰等
T2251_.64.0093c13: 色者是欲界色。非謂欲界及色界相違釋」
T2251_.64.0093c16: 各有三。及有法倶法後無法前者。若在未 T2251_.64.0093c17: 來唯未來得。在現有現未二得。若在過去
T2251_.64.0093c20: 三世。聰明論號豈非爲斯
T2251_.64.0093c23: 不唱。而云若云許。舊論曰。工巧ト威儀トノ極
T2251_.64.0093c30: 何爲不慣習無前後得。答。今分別習不習。 T2251_.64.0094a01: 細論前後倶有無。彼但總相明成就。未分 T2251_.64.0094a02: 別前後倶有無。而若細論彼約慣習者也。光
T2251_.64.0094a11: レハ現在即有現ノ倶ト過去ノ前得。在過去有 T2251_.64.0094a12: 自ノ倶ト未來ノ前得。此約一相。若約得ノ相 T2251_.64.0094a13: 續未來如前。若在現在未來ノ倶得ノ相續ト T2251_.64.0094a14: 及現ノ倶ト過ノ前トナリ。在過去亦準爾
T2251_.64.0094a27: 相順。非得與所不得法相違故。故婆沙百
T2251_.64.0094b08: 有。非得唯依法法互不成就之道理。不關
T2251_.64.0094b15: 隨應不成就過去法。未來法有三世非得。 T2251_.64.0094b16: 準前可知。現在有過未非得。亦準如是無 T2251_.64.0094b17: 現在非得。於一法成不成不竝故。故婆沙百
T2251_.64.0094b22: 蘊。彼所有過去非得。此中斷善根者善五蘊。 T2251_.64.0094b23: 離欲染者不善五蘊。諸阿羅漢有覆無記五
T2251_.64.0094b29: 去善。不善。有覆無記。無覆無記。無漏五蘊。 T2251_.64.0094c01: 彼所有未來非得。如前釋。不得過去法現 T2251_.64.0094c02: 在非得者。謂過去善。不善。有覆無記。無漏無 T2251_.64.0094c03: 記。無漏五蘊。彼所有現前非得。隨所應如 T2251_.64.0094c04: 前釋。乃至廣説未來有三世非得。及現在法 T2251_.64.0094c05: 有過去未來非得。無現在非得。如是不關 T2251_.64.0094c06: 前後非得。説文分明。前得約前後倶故。於 T2251_.64.0094c07: 三世有單複差別。今不爾故唯一相。問。得 T2251_.64.0094c08: 一世法具三世。必依前後倶三。今非得亦去 T2251_.64.0094c09: 未具三。設於現雖無倶非得。於去來應 T2251_.64.0094c10: 有之。不爾何可具三。答。不一例。如前言。 T2251_.64.0094c11: 得非得相返。遮表各別。故得不依前後倶 T2251_.64.0094c12: 不能辨三世門。非得若依彼壞自性。及不 T2251_.64.0094c13: 能辨三世。何者現在全無現非得。而去來 T2251_.64.0094c14: 各有現非得。若在過去者。現後非得。若在 T2251_.64.0094c15: 未來者。現前非得者。於現法既有前後非 T2251_.64.0094c16: 得。必應有倶非得。若爾違處處文。若有倶 T2251_.64.0094c17: 非得應非現在法。故不關前後非得。但 T2251_.64.0094c18: 就不成就。説之 T2251_.64.0094c19: △非得三世門圖云 T2251_.64.0094c20: T2251_.64.0094c21: [IMAGE] T2251_.64.0094c22: [IMAGE] T2251_.64.0094c23: [IMAGE] T2251_.64.0094c24: [IMAGE] T2251_.64.0094c25: [IMAGE] T2251_.64.0094c26: T2251_.64.0094c27: T2251_.64.0094c28: T2251_.64.0094c29:
T2251_.64.0095a03: 在法唯有現在法非得。而無去來非得。與 T2251_.64.0095a04: 此論。婆沙。正理。入論等諸論相返。故光記
T2251_.64.0095a07: 眞諦三藏。於西天達六足。發智。學婆沙。正 T2251_.64.0095a08: 理。於此土譯此論。且著義疏。豈可有此 T2251_.64.0095a09: 事。撿彼文勢。於但下現世上寫脱無字。對 T2251_.64.0095a10: 下有三世故。實是言但無現在。影示有去 T2251_.64.0095a11: 來非得。但好錯本違背現。擧以評論。讃新 T2251_.64.0095a12: 論者。實是一時弊風也。如十句義論基師 T2251_.64.0095a13: 而自註解多依錯本。其事如演祕辨。況舊論 T2251_.64.0095a14: 歴數年。遇兵亂者。一何爲譯者誤乎。如 T2251_.64.0095a15: 現流正理。婆沙。瑜伽。對法等。毎有形誤寫 T2251_.64.0095a16: 脱等違。言玄奘譯誤者。汝新家輩許諾之 T2251_.64.0095a17: 乎。何不自愼可笑矣。且指事者。此論五
T2251_.64.0095c08: 未次第。猶以二對一爲前後何謂。又示起 T2251_.64.0095c09: 用前後意。今世相望亦理實約起用一世 T2251_.64.0095c10: 各有前後。故於未來有彼過去法前非得。 T2251_.64.0095c11: 此甚非也。設約起用。於未來有過去法後 T2251_.64.0095c12: 非得。何云前非得。是全不知世次第有三 T2251_.64.0095c13: 配立。不達論説過未現次第。唯執未現過 T2251_.64.0095c14: 一邊。故致此誤。又三世門横望論前後。與 T2251_.64.0095c15: 生起次第別。於何處有其別判説耶。予按 T2251_.64.0095c16: 如先言。於世次第凡有三種。隨用各別也
T2251_.64.0095c20: [IMAGE] T2251_.64.0095c21: [IMAGE] T2251_.64.0095c22: [IMAGE] T2251_.64.0095c23: [IMAGE] T2251_.64.0095c24: [IMAGE] T2251_.64.0095c25: [IMAGE] T2251_.64.0095c26: [IMAGE] T2251_.64.0095c27: [IMAGE] T2251_.64.0095c28: T2251_.64.0095c29: T2251_.64.0096a01: T2251_.64.0096a02: T2251_.64.0096a03:
T2251_.64.0096a07: 若第二念斷滅無非得所依。故現在心得法
T2251_.64.0096a10: 而約起用論前後非也。夫前後必依所不 T2251_.64.0096a11: 得法前後生起。如無爲法無生滅前後。故 T2251_.64.0096a12: 不云前後而有非得。故知所不得法未滅 T2251_.64.0096a13: 已前。未來現在二位有非得。竝爲法前非 T2251_.64.0096a14: 得。法滅後非得爲法後非得故。何約非得
T2251_.64.0096a17: 唯後非得。此光釋實三藏加意。難意約未 T2251_.64.0096a18: 捨時已入過去見惑故。唯以非一字通之。 T2251_.64.0096a19: 然彼難本非也。夫前後非得。若未來。若現在。 T2251_.64.0096a20: 其法體留其世不渉後世者。唯法前非得 T2251_.64.0096a21: 也。若捨。若未得。其法體渉他世者。必有前 T2251_.64.0096a22: 後二非得。如非想見惑。斷道已前已有法前 T2251_.64.0096a23: 非得。斷已入過去。是法後非得。約斷致問 T2251_.64.0096a24: 難。光記尚非也。況約未捨位難三藏。不足
T2251_.64.0096a28: 三釋。第一約種類同。婆沙等正意。總相種類 T2251_.64.0096a29: 同判得非得所得所不得法。必不分別三世 T2251_.64.0096b01: 刹那等。故於得非得差別文。唯云六種三 T2251_.64.0096b02: 種。不約世等也。此第一釋。順三藏意不 T2251_.64.0096b03: 違婆沙正意。爾問本非問違理故。何分別 T2251_.64.0096b04: 一法中未來過去可致難。答亦雖無大害 T2251_.64.0096b05: 許問答之非也。應言渉二世法故是二非 T2251_.64.0096b06: 得。非局在未來者。現在前見惑有法前非 T2251_.64.0096b07: 得。可斷捨法故。斷已後是其法後非得。第
T2251_.64.0096b11: 倶非得故。現在法法前爲過去等者。非前 T2251_.64.0096b12: 後非得即爲過未。而迷例如是釋。過去法前 T2251_.64.0096b13: 唯過去等者妄釋。有何理何教一唯自世。一 T2251_.64.0096b14: 通三世。次無涅槃法下。如寶疏一卷辨。攝
T2251_.64.0096b17: 用者爲客。其正意者爲本。非必關法勝劣
T2251_.64.0096b20: 爲畢耳。意畢竟言唯約終得非擇滅已去。 T2251_.64.0096b21: 通五識等得非擇滅者。爾彼前生後不生故 T2251_.64.0096b22: 通二非得。故改文言定。定始未不生故。簡 T2251_.64.0096b23: 彼五識等最後不生者無雜亂失。而光師見 T2251_.64.0096b24: 畢竟文。而約世俗智解。雖世俗智始末不 T2251_.64.0096b25: 生故唯法前非得。此文依彼光釋見。若闕 T2251_.64.0096b26: 謂唯三類智邊世俗智文乎。無彼簡何可 T2251_.64.0096b27: 唯約世俗智。若文言寛故取一切畢竟不生 T2251_.64.0096b28: 法。無所闕失亦有同悲想見惑過去者。未 T2251_.64.0096b29: 來畢竟不生故。得非擇滅而通二非得。第 T2251_.64.0096c01: 二句攝之失。是故改文作定。唯取世俗智。
T2251_.64.0096c04: 來之定。全不顯遮往昔現在生其始是不 T2251_.64.0096c05: 生。故畢竟言爲勝。而畢竟不生得非擇滅
T2251_.64.0096c08: 刹那故。無有從未來入現在往過去法 T2251_.64.0096c09: 妨難。如三類智邊世俗智。非取一切世俗
T2251_.64.0096c15: 決定。故得六句。非得三句。竝但總指法。 T2251_.64.0096c16: 不分別三世三界等。又得於所得法。非唯 T2251_.64.0096c17: 定倶起一。或有後。或有前。故云或前或後 T2251_.64.0096c18: 等。何以彼可成過去煩惱約容有有二非 T2251_.64.0096c19: 得等
T2251_.64.0096c24: 欲聖慧。諸非得已非得當非得。是謂異生性
T2251_.64.0096c29: 皆共顯示一切聖法。謂諸聖法義有總別。初 T2251_.64.0097a01: 一是總。後五是別。今取要云不獲聖法
T2251_.64.0097a13: 切雖言同唯苦忍中一切。取三乘苦忍不 T2251_.64.0097a14: 殘故。依體分全大別。何得難言同前有 T2251_.64.0097a15: 難。謂於體雖爾。於苦忍有分全。唯言聖 T2251_.64.0097a16: 未知何故。應有純苦忍聖道簡別。故致此 T2251_.64.0097a17: 難。此通如前。更難云。汝欲前義有妨難未 T2251_.64.0097a18: 盡。立別義爾同前有難故。重説功唐捐。況 T2251_.64.0097a19: 約少分猶非也
T2251_.64.0097a22: 有三。大小合有六。此六落謝竝前成九法。 T2251_.64.0097a23: 故第三念得彼九法大小得各九成十八。 T2251_.64.0097a24: 竝前六總有二十四。第四念二十四能得。 T2251_.64.0097a25: 二十四小得合四十八。竝前二十四。總成七 T2251_.64.0097a26: 十二。第五念大小得各各七十二合成百四 T2251_.64.0097a27: 十四。餘應準思
T2251_.64.0097b01: 而無有對質礙故。互相容受不隔礙。舊論
T2251_.64.0097b06: 神太釋可也。光記初爲問答。後釋第二念
T2251_.64.0097b10: T2251_.64.0097b11: T2251_.64.0097b12: T2251_.64.0097b13: 豐山沙門釋林常快道記
T2251_.64.0097b17: 所攝。惟無覆無記性。惟有漏。通三界。是異 T2251_.64.0097b18: 熟及等流非長養。非色法故。異熟者謂趣 T2251_.64.0097b19: 同分等。如地獄趣有情展轉相似。乃至天趣 T2251_.64.0097b20: 等有情亦爾。等流者界同分等。如欲界有情
T2251_.64.0097b25: 分。同分名義有兩意。一分是種類相似義。二
T2251_.64.0097b29: 相似名同分。同約能同能似是持業。若約 T2251_.64.0097c01: 所同。同類之上相似故依主釋。或同類相似
T2251_.64.0097c04: 類等。舊論曰衆生等類。本論云有情同類 T2251_.64.0097c05: 性。加之法勝論。雜心論。甘露味論等唯名 T2251_.64.0097c06: 種類故。爾光記初釋。分爲各別義。違義及 T2251_.64.0097c07: 背諸論。後釋依正理爲因義。而不順今
T2251_.64.0097c10: 今云。且依正理論。未同小乘諸論。未詳」
T2251_.64.0097c13: 明得捨。初中有三。初總釋。二會異名。三別
T2251_.64.0097c16: 之同分依主釋同即分持業。若依正理衆即 T2251_.64.0097c17: 同。衆同之分。如次持業依主也
T2251_.64.0097c20: 有情與此有情同類相似。故名同分。述所 T2251_.64.0097c21: 由意。一切有情各各一一無差別。平等有 T2251_.64.0097c22: 此同分。故名無差別同分。舊論曰。一切衆生 T2251_.64.0097c23: 與衆生同分。隨一衆生同分於一切衆生 T2251_.64.0097c24: 悉有故。入論曰。無差別者。謂諸有情皆有我 T2251_.64.0097c25: 愛。同資於食樂欲相似。此平等因名衆同 T2251_.64.0097c26: 分。然光記云。諸有情者顯所依也。有情同 T2251_.64.0097c27: 分者。顯能依也者非也。又光就體一多有 T2251_.64.0097c28: 兩解。初爲正。順婆沙云衆同分謂有情同
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