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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:有/無] [CITE]
T2251_.64.0068a01: 別易二顯了一故
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。故於二界 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: 門一是七心界也。三無漏根中意唯是見道所 T2251_.64.0068b02: レ修心故。無二五識一故。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: 初後通名二行品一。有二四十四頌一。彼初三十六頌 T2251_.64.0068c02: 説二倶有法及因縁一。當二此論根中後四品一。二
T2251_.64.0068c05: 最後一品極微ト字ト刹那等差別一。未レ説二有情 T2251_.64.0068c06: 器世間成壞等一。不レ得レ名レ世。故總約二有爲法
T2251_.64.0068c10: 根體相一。是依二發智。婆沙等根蘊一。故殊置レ初 T2251_.64.0068c11: 立二根名一。以顯レ不レ同二雜心一。準以顯三餘不レ全 T2251_.64.0068c12: 信彼一。於二二十二根中五一根眼等是色。命是不 T2251_.64.0068c13: 相應。餘皆心心所。後四品總明二色心心所不 T2251_.64.0068c14: 相體相一。兼與二根名一有レ便。故別不レ立二行品名一。 T2251_.64.0068c15: 又此論渉二五品一廣説二二世間體相一。因レ彼説二 T2251_.64.0068c16: 極微字刹那等三分齊一。故立二世間品名一。如レ是 T2251_.64.0068c17: 離分彼行品一不レ立二行名一。正理論名二差別品一 T2251_.64.0068c18: 此品廣辨二有爲差別一。故根名局不レ通レ餘。故 T2251_.64.0068c19: 改レ之作論意別各有二其理一。然未レ盡レ理。何者。 T2251_.64.0068c20: 未レ得二論主名意一。但欲レ約レ初故改レ之。若但約 T2251_.64.0068c21: レ初何迴レ後不レ名二行品一。論主深意學者思レ之。 T2251_.64.0068c22: 光寶辨不也
T2251_.64.0068c25: 此初也。字界字縁光記具。正理擧二兩種一。今初
T2251_.64.0068c28: 不レ依二界縁一云。又解。根體勝故名二最勝一。根用 T2251_.64.0068c29: 勝故名爲二自在一。體用勝故名爲二光顯一。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。何故名レ根。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: 爲レ義。於二身中最明顯故。是故以二最勝自在 T2251_.64.0069b08: 光飾一爲レ義。準二此等文一。性相作レ釋亦得。如下一 T2251_.64.0069b09: 文約二六釋一依二八轉一。或據二性相一。就中因明上。界縁
T2251_.64.0069b20: 者。由二此二根一。形相言音乳房等別。謂劫初時 T2251_.64.0069b21: 無二男女差別一。後於二是處一少造色生。便有二男 T2251_.64.0069b22: 女體類状貌顯形言音衣著飮食受用差別一。
T2251_.64.0069b25: 乳等形状音聲威儀各異。準二此等文一。言音等
T2251_.64.0070a01: 欲一。此無レ疑故。但由二此二一若壞若缺。於二不律 T2251_.64.0070a02: 儀五無間業一不レ能二受作一。亦復不レ能レ斷二諸善 T2251_.64.0070a03: 根一。於レ淨勝者便不レ能レ起二一切律儀一。亦復不 T2251_.64.0070a04: レ能レ離二三界染一。不レ能レ種植三乘種子一。此論十
T2251_.64.0070a09: レ根名二本性扇搋一。本來無二欲樂一云二本性半擇一。 T2251_.64.0070a10: 初雖レ有レ勢無レ根。後雖レ有レ根無レ勢。故二別 T2251_.64.0070a11: 也。又生後被レ損無レ根名二損壞扇搋一。又被レ損 T2251_.64.0070a12: 無二欲樂一名二損壞半擇一。根有無勢有無如レ前。
T2251_.64.0070a15: 三扇搋半擇迦者。謂本來男根不レ滿。亦不レ能
T2251_.64.0070a21: 迦。伊利沙此云レ妬。謂見二他行欲一即發。不レ見 T2251_.64.0070a22: 即無。亦具二男根一。而不レ生レ子。三扇搋半擇迦。 T2251_.64.0070a23: 謂本來男根不レ滿。亦不レ能レ生レ子。四博叉半 T2251_.64.0070a24: 擇迦。謂半月能男。半月レ不能レ男也。五留拏半 T2251_.64.0070a25: 擇迦。留拏此云レ割。謂被レ刑者也。準二瑜伽五
T2251_.64.0070a28: 云レ及相違釋。故玄應誤也。又本性損壞竝通三
T2251_.64.0070b05: 無一。竝約二正根一故云二成就一。餘處約二扶根一云二無 T2251_.64.0070b06: 根一。若不レ爾者。長途凡夫可レ屬二何句一。而彼論 T2251_.64.0070b07: 不問二正根扶根一。竝隨云二成就一。竝爲二第三句 T2251_.64.0070b08: 所等一。而光通釋三義。第一非。彼丈夫與二男 T2251_.64.0070b09: 根一四句。何妄立二丈夫男根一。後二亦非也。寶 T2251_.64.0070b10: 釋於二扇搋一立二全無根分無根一何謂乎。無根 T2251_.64.0070b11: 必無根。若男根半損爲二分無一者。若爾汝先 T2251_.64.0070b12: 言三損壞全非二無根一。故知非也。又有人依下舊
T2251_.64.0070b16: 故。又九十明説二扇搋成就男根一。今云。迷之 T2251_.64.0070b17: 甚。扇搋半擇二對二二形一云二無形一。若不レ爾者。
T2251_.64.0070b21: 形攝二黄門一義非也。有二及言一故
T2251_.64.0070b25: 唯心一法自在隨行。餘法亦隨行今顯二勝能 T2251_.64.0070b26: 亦言二自在一。皆者於二諸法一言。光記三釋第三 T2251_.64.0070b27: 爲レ正。初二釋配二上二句一。舊僻之穿也。故舊
T2251_.64.0070c01: 間一。意轉令二變異一。是意根一法一切法隨行。彼 T2251_.64.0070c02: 已無二自在言一。而義爾也
T2251_.64.0070c05: 出離依一。第四囀依士釋也。此出離依喜等三 T2251_.64.0070c06: 各縁二六境一名二六出離依一。六之出離依一。境依
T2251_.64.0070c14: 按。經部也。云三見色等用亦不レ異二於識一。亦言 T2251_.64.0070c15: 顯二和合見一。非異言亦亦合作二見用一。不レ爾何
T2251_.64.0070c18: 向遮云二非眼等用一。唯見無二了別一。兒等墮レ穴
T2251_.64.0070c22: 見義一。唯取二増上義一。不レ取二識即見一也
T2251_.64.0070c28: 種類一。無二別極微一。青黄等能造極微各別故。反二 T2251_.64.0070c29: 最後難一云。雖二言同而義別。根見根識見故。 T2251_.64.0071a01: 又單複異。汝具二四義一。今了境増上一義故。 T2251_.64.0071a02: 遮二汝三妄案一
T2251_.64.0071a06: 涅槃等増上言一故。別義已成。不レ應二於レ中後
T2251_.64.0071a12: 故。何容レ疑レ彼。應二是一根一非二女男根一。見二此 T2251_.64.0071a13: 疑一故。今釋二彼言一。更有二別義一。謂顯三離レ九無二 T2251_.64.0071a14: 別三根一。如下從二身根一別立二男女一。離二身根體一 T2251_.64.0071a15: 無中別二根上。三根亦爾。雖レ從二九根一別義建立上。
T2251_.64.0071a18: 竝在二立爲レ根簡別言一。此三根無。故置二亦爾一。 T2251_.64.0071a19: 以顯二三根一一立爲レ根之義言一。得後後等彼 T2251_.64.0071a20: 立爲レ根所由。豈得下混二宗因一致破。次更立二別 T2251_.64.0071a21: 義一。通二無別疑一。例二女男根一。亦不レ應レ理。既隔二 T2251_.64.0071a22: 命受等一頌一。何可レ生二類例智一。復違二作論者一。 T2251_.64.0071a23: 若言二古製頌一未レ信。論主雖レ取二古義一其言音 T2251_.64.0071a24: 必別。如下界品等頌義同二雜心一言各別上。亦復
T2251_.64.0071b04: 攝一。已知根性應攝二第三一。過失衆多。非レ爲二善 T2251_.64.0071b05: 釋一。今以二別義一釋二彼等言一。謂無漏慧於二諸諦 T2251_.64.0071b06: 理一先未レ現觀一。今得二現觀一。有二増上力一立二第一 T2251_.64.0071b07: 根一。若無漏慧已得二現觀一。於二餘煩惱一漸永斷 T2251_.64.0071b08: 中。加行悕望猶未二滿足一。有二増上力一立二第二 T2251_.64.0071b09: 根一。若無漏慧已離二煩惱一。於二諸無漏一現法樂 T2251_.64.0071b10: 住。有二増上力一立二第三根一。慧爲二上首一。具二三現
T2251_.64.0071b17: 有部義。故正理釋二此頌一。廣引レ經通二妨難一破二 T2251_.64.0071b18: 外計一。若餘部者。彼何故不レ加二破斥一。又顯宗 T2251_.64.0071b19: 何故擧二此頌一。而不レ擧二前二頌及次下一頌一。此 T2251_.64.0071b20: 中此別者。指二上所依言一。即六根下皆如レ是」
T2251_.64.0071b27: 六處次一説二意根一。有部違レ經。故第二卷終云三
T2251_.64.0071c05: 是約二濕化二生一致レ難。今答云。今約二六根一論二 T2251_.64.0071c06: 生住一。又約二欲界有對一無レ妨
T2251_.64.0071c18: 問。若前五根皆是色性依二眼等受一名二身受一 T2251_.64.0071c19: 者。何故眼等非二唯是身一。答。由二相異一故。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: 異故非二皆身相一。依二彼諸受一由二是因縁一應レ非二 T2251_.64.0071c22: 身受一。答。餘有色根不レ離レ身。故就レ彼爲レ名。此 T2251_.64.0071c23: 亦何過。問。若不レ離レ身故無レ過者。意根亦爾。 T2251_.64.0071c24: 不レ離レ身轉依意根受應レ名二身受一。是即一切皆 T2251_.64.0071c25: 是身受無二心受一耶。答。諸有色根定不レ離レ身。 T2251_.64.0071c26: 意即不レ爾。故無レ有レ過。所以者何。生二無色 T2251_.64.0071c27: 界一有情意根離レ身而轉。是故五根所レ生諸受 T2251_.64.0071c28: 合名二身受一。唯依レ意者獨名二心受一。故總説レ二。
T2251_.64.0072a02: 集義。親二極微聚一。五色根是微聚。總名レ身故
T2251_.64.0072a05: 第六意識所依亦心。故殊立二心名一。爲二差別 T2251_.64.0072a06: 顯了一。身爲二五識一。心爲二第六一。故言二即五識 T2251_.64.0072a07: 相應受一。世間品頌疏云。色根名レ身聚集義。
T2251_.64.0072a16: 亦爾。知者智也。約レ體七智。約レ用是知。七忍 T2251_.64.0072a17: 可レ爾。雖三七智正知レ諦位非二未知當知一。猶後
T2251_.64.0072a20: 非也。論云二未曾知當知行轉一故。光寶文言 T2251_.64.0072a21: 似レ異而義旨同歸
T2251_.64.0072a25: 知諦一故。已之知依主釋也。光記約二智類初 T2251_.64.0072a26: 後一釋二婆沙一非也。寶疏約二刹那初後一爲二盡 T2251_.64.0072a27: 理一
T2251_.64.0072b01: レ二。初釋レ知。後有此下釋レ具。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: 作二知已已知一。以光爲二知畢已既已知義一。今 T2251_.64.0072b08: 云。誤之甚。不レ足二倶論一也。釋レ具中。有二此知一 T2251_.64.0072b09: 者名二具知一者。初約二有持一。有是持義。正理曰。 T2251_.64.0072b10: 或護レ知護是持義。即同レ此也。前上首知云二 T2251_.64.0072b11: 此知一。其體是盡無生二智也。知之具依主釋 T2251_.64.0072b12: 也。光師云レ約二成就一。義不レ親違二正理一。亂二下成 T2251_.64.0072b13: 性一故非也。次習二此知一已成レ性者者。是依二成 T2251_.64.0072b14: 性一釋レ具。於二學位一數習三此知二盡無生二智一故。 T2251_.64.0072b15: 今在二無學一成二此二智性一。具是成辦義。亦依 T2251_.64.0072b16: 主釋。正理亦同レ此。光記約レ習者非也。混二因 T2251_.64.0072b17: 果一故。論已成性言應二徒然一故。後示二具知相一 T2251_.64.0072b18: 中。體得二二智一故。是故發レ用如レ實自知等。此 T2251_.64.0072b19: 自知知具知之知。然寶疏初知已下唯爲二盡 T2251_.64.0072b20: 智一。或釋約二二智一判爲二利鈍一。正理鈔亦分配二 T2251_.64.0072b21: 盡無生一。今云一。竝非也。知義兩釋無レ別。只釋二 T2251_.64.0072b22: 具名二兩義。然何可レ約二利鈍一
T2251_.64.0072b25: 等二餘二一。竝依主釋。此論且約二總相一。若分別。 T2251_.64.0072b26: 三根是智故。正慧根爲レ體。若兼二助伴一通二餘
T2251_.64.0072b29: 脱。倶解脱。能得二現法樂住一。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: 今周攝二九根一者。竝非也。正理何持業。此論 T2251_.64.0072c09: 何不レ存二兼正一。故正理無レ破也
T2251_.64.0072c14: 法一。論二有無色一。五根。五境。及無表十一。竝名二
T2251_.64.0072c17: 等五根女男根七應二有色一。以二色蘊攝一故。如二五
T2251_.64.0072c20: 論主色蘊攝因成二有漏一致レ破却誤矣。舊論
T2251_.64.0073a06: 人有二有漏信等一。若不レ爾者。何不三唯言二異生一 T2251_.64.0073a07: 而云レ外耶
T2251_.64.0073a10: 不。亦有云何。次引レ經云。又説佛未レ轉二法
T2251_.64.0073a13: 爲二唐捐一
T2251_.64.0073a16: 生。及滅。滋味。過失。及出離我一。未レ能レ從二此世
T2251_.64.0073a19: 如レ實知一者。我不レ得下於二諸天魔梵沙門婆羅 T2251_.64.0073a20: 門衆中一。爲二解脱一。爲レ出。爲レ離。心離二顛倒一。成二 T2251_.64.0073a21: 阿耨多羅三藐三菩提上。進念定慧如レ是。亦説。 T2251_.64.0073a22: 諸比丘我於二信根一。信根集。信根沒。信根味。 T2251_.64.0073a23: 信根患。信根離。如レ實知故。於二諸天魔梵沙 T2251_.64.0073a24: 門婆羅門衆中一。爲二解脱一。爲レ出。爲レ離。心離二顛 T2251_.64.0073a25: 倒一。得レ成二阿耨多羅三藐三菩提一。今上云二信 T2251_.64.0073a26: 等五根一故。取二如實知反顯文一。云二乃至廣説一 T2251_.64.0073a27: 也。天人世間對出世總擧。及下別示。等二沙 T2251_.64.0073a28: 門婆羅門一。光等二已上諸天一者不レ順レ經也。上 T2251_.64.0073a29: 乃至是爲解脱等四。前五如レ次配二五句一。集沒
T2251_.64.0073b05: 漏爲二出離依一。上是言指二信等一。光記初釋言二
T2251_.64.0073b11: 不定一故以レ定釋レ唯
T2251_.64.0073b14: 論。初通中亦二。初就二有部宗一爲二異熟一。後論 T2251_.64.0073b15: 主依二經部一爲二非異熟。初中爲レ三。初約二留行一。 T2251_.64.0073b16: 次兼示二捨行一。後擧二妙音解一。初留行中爲レ二。 T2251_.64.0073b17: 初擧二本論文一。後叙二異説一。難中誰之異熟者。 T2251_.64.0073b18: 異熟是決定。其能感業未レ決。故問言二誰之一。
T2251_.64.0073b26: 辨二總別二報現非現等別一竝非。以二同分命倶
T2251_.64.0073c04: 同二本論一。但具示二其縁相一。雖レ無二評家一。初説正 T2251_.64.0073c05: 在二目前一。又此論意。彼初説同二本論一。故不二別 T2251_.64.0073c06: 擧一。唯擧下異二本論一義上。以顯二不正義一。正理亦依 T2251_.64.0073c07: 同初説一。解釋結二本論説故一。次示二二異説一。判
T2251_.64.0073c12: 義一別有二麁妙一説一。雖二五説一本論文分明故。 T2251_.64.0073c13: 唯初説爲レ正同レ前。故今論一向不レ擧二異説一。
T2251_.64.0073c19: 妙藥留命毒藥頓死一。又彼中雖レ破下違二自宗一諸 T2251_.64.0073c20: 根勢分義上。而不レ破二妙音一。以レ不レ違二自宗異熟一 T2251_.64.0073c21: 故。又此論唯以二勢分義一爲二非異熟一。準知妙 T2251_.64.0073c22: 音不レ爾也。又次下左壽與レ命分別中。先世業
T2251_.64.0074a03: 經部一乎。彼法勝論師既立二非異熟一故。婆沙 T2251_.64.0074a04: 中亦有二異説一。寶師爲二論主釋一。是依三正理曰二 T2251_.64.0074a05: 經主言一。今文勢全是論主解。其所依應二經部
T2251_.64.0074a11: 一明二留捨因縁一。捨縁中。婆沙兩説。今在レ或 T2251_.64.0074a12: 攝彼也。病等者。光所引婆沙取レ事不レ取レ義。 T2251_.64.0074a13: 彼退因縁故。第二明二處及能者一中。由彼下所
T2251_.64.0074a17: 捨レ壽。猶如レ棄二毒鉢一。第二頌第四句云。如二人 T2251_.64.0074a18: 重病愈一。第三頌第四句云。如二出火燒宅一。前三 T2251_.64.0074a19: 句竝如レ上。今是第二偈。婆沙依二初偈一故。云三 T2251_.64.0074a20: 猶如レ捨二毒器一
T2251_.64.0074a25: 第三分壽一。釋尊壽量應二住百二十一。捨二後四十一 T2251_.64.0074a26: 但受二八十一。有作二是説一。世尊捨二第五分壽一。釋
T2251_.64.0074b08: 行一。順次順後順不定受業果名二壽行一。此第三 T2251_.64.0074b09: 彼第六有説。曰。暫時住名二命行一。一期住名二 T2251_.64.0074b10: 壽行一。第四辨レ置二多言一。三説唯初一説。婆沙 T2251_.64.0074b11: 有レ之。後二説者。婆沙無レ之。第二有部義。遮二 T2251_.64.0074b12: 正量部一多言。第三經部義。遮二有部一實執一 T2251_.64.0074b13: 多言。論主意在二第三一。故反責
T2251_.64.0074b18: 佛以二神足力一更存レ壽三月。佛昇忉利經曰。三 T2251_.64.0074b19: 月將レ盡欲レ入二涅槃一。爲レ度二蘇拔陀羅一延二三
T2251_.64.0074b24: 説當レ理故不レ云二有説一。表レ不レ信二後説一云二毘
T2251_.64.0074b27: 無上妙菩提一時。已伏二二魔一。謂天煩惱。今 T2251_.64.0074b28: 將レ證入涅槃界一時。又伏一二魔一。謂蘊及死。伏二 T2251_.64.0074b29: 蘊魔一故。捨多壽行。伏二死魔一故。留多命行
T2251_.64.0074c03: 中。苦唯五識必非二威儀等三一。樂根亦五識相 T2251_.64.0074c04: 應無レ之。唯第三定中。意地有二威儀變化一。無二
T2251_.64.0074c09: 除レ巧也。五識相應苦樂無二此三一。唯善染汚故
T2251_.64.0074c12: 應意根。不善亦爾。無記有レ二。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。如二意根一捨 T2251_.64.0074c16: 根。喜根。樂根。隨レ應亦爾 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: 準二此文已一捨喜樂三例二意根一。誰可レ生レ疑。於 T2251_.64.0074c28: レ樂第六意。前五有二差別一。故云二隨應一。亦復意 T2251_.64.0074c29: 根無記。非二能相應捨等是不善一。故云二隨應一。 T2251_.64.0075a01: 次別説レ苦云。苦根善謂生得善。不善謂修所
T2251_.64.0075a05: 爾一何。於レ喜分二分別任運二一。若爾亦婆沙可 T2251_.64.0075a06: レ例レ苦。何不レ爲レ之。第二釋除レ樂非也。雖レ通 T2251_.64.0075a07: レ妨未レ遣レ難。一不二例レ苦而説一故。二於二上地一 T2251_.64.0075a08: 雖レ無二尋伺一發レ業故。第三釋約二縁與似通二苦 T2251_.64.0075a09: 樂一甚非也。於二分別門一何用二如レ是漫説一爲。又 T2251_.64.0075a10: 樂全約二五識一違二婆沙三性門一。又借識及二通
T2251_.64.0075a15: 除二五識相應苦及樂一。取二意相應樂喜捨一。初 T2251_.64.0075a16: 釋非也。十八近行文不レ成レ證。何者。生レ上 T2251_.64.0075a17: 不レ能レ成二下喜樂一故。唯取レ捨非レ謂レ非通果一 T2251_.64.0075a18: 也。如二光第二釋下答一。實婆沙意也。第三釋甚
T2251_.64.0075a23: 正理等無レ設二重難一故。唯引二順憂受業一句一 T2251_.64.0075a24: 也
T2251_.64.0075a27: 者。喜捨亦唯相應。爾違二異熟宗一以レ無レ可レ避 T2251_.64.0075a28: レ難故。致二如レ是通釋一。實義如何。舊論曰。若爾 T2251_.64.0075a29: 由レ無レ能故。皆許レ如レ是。有二何別道理一能立二 T2251_.64.0075b01: 憂非果報一
T2251_.64.0075b05: 擧二後義一。成立憂非異熟一。是故正理。顯宗唯 T2251_.64.0075b06: 依二後説已離欲義一。不レ擧二前分別有無義一
T2251_.64.0075b09: [IMAGE] T2251_.64.0075b10: [IMAGE] T2251_.64.0075b11: [IMAGE]
T2251_.64.0075b14: 故言二有無一。謂性是有漏。而善不善有下當レ感二 T2251_.64.0075b15: 異熟果一義上。於二無記無漏者一無二此義一。應レ知謂二 T2251_.64.0075b16: 是有異熟等一。且如レ憂。前非異熟。今唯有異
T2251_.64.0075b20: 他異熟一倶名二有異熟一者。則無漏道應レ名二有 T2251_.64.0075b21: 異熟一故
T2251_.64.0075b24: 此中憂根於二前無間一已説。偈曰。一定有報。 T2251_.64.0075b25: 光記作レ諍。正理鮮本亦如レ今。兩字竝無レ妨。
T2251_.64.0075c01: 今亦指令レ知二其相一。光寶解釋爲レ異。光意。依 T2251_.64.0075c02: 唯等二句總標三定字有二二義一。謂顯下述釋二 T2251_.64.0075c03: 義一。謂顯至二異熟一釋二唯義一。兼具至二次説一釋二越 T2251_.64.0075c04: 義一。具二下別釋二越次中具二義一。由此下總結。 T2251_.64.0075c05: 光由二二義一者。即彼標唯義越義也。寶疏意。 T2251_.64.0075c06: 依唯等二句釋二定字一。謂顯下但以二二由一釋二 T2251_.64.0075c07: 越説所以一。顯言絶二兼具二義一。故越次説一句 T2251_.64.0075c08: 貫二上二由一之結也。具二義下別釋二兼具二 T2251_.64.0075c09: 義一。由此下唯結二越説一。詳二二疏一寶大劣二於光一。 T2251_.64.0075c10: 謂標既二義。何不レ釋二唯義一。又謂言何不レ被 T2251_.64.0075c11: レ二。又唯兼具二義。是越次由。何可レ加二唯有 T2251_.64.0075c12: 異熟一。又唯有異熟有二二義一者何謂。是此越次 T2251_.64.0075c13: 由故。又背二正理論定義。越次別段釋義一故。 T2251_.64.0075c14: 光亦非レ勝。何者。定聲存二唯越二義一故。豈於二 T2251_.64.0075c15: 定聲一可レ有二越義一。今依二正理。顯宗。舊論三文一 T2251_.64.0075c16: 思忖此論一。依唯越義一句。總標二二義一。頌説 T2251_.64.0075c17: 下釋二二義一。謂初釋二定唯義一。兼具下釋二越義一 T2251_.64.0075c18: 也。由此下總結二唯越二義一。結レ越云二越次先
T2251_.64.0075c21: 云二定有一。不レ云二唯有一。答。結二唯義一故還云レ定 T2251_.64.0075c22: 不レ云レ唯。非二作釋一故。若不レ結二唯義一。下一句 T2251_.64.0075c23: 無用。故正理唯云二故越レ次説一不レ安二下句一也。 T2251_.64.0075c24: 依唯越義一句。蓋後人傍附攙入。三論無故。 T2251_.64.0075c25: 義不レ暢故。若爾與二正理一綴文同也。正理論
T2251_.64.0076a01: 有異熟一。越レ次説者。顯二無記無漏若總若別皆 T2251_.64.0076a02: 無異熟因一。非レ如二是中有記有漏要總方是有 T2251_.64.0076a03: 異熟因一。故越レ次説深爲二有用一。兩義各有二標
T2251_.64.0076a08: 無二無流一。在二散動地一故。是故憂根無二無果報一
T2251_.64.0076a16: 未レ知二誰是一焉。第四句除字。光記牒文如レ論。 T2251_.64.0076a17: 別行本頌。正理。顯宗。及頌疏皆作レ餘。圓暉 T2251_.64.0076a18: 釋云。餘色者。眼等五男女根外。名レ之爲レ餘。 T2251_.64.0076a19: 此爲レ正。草誤作レ除。何知レ正者。上首除言 T2251_.64.0076a20: 貫レ句短中長而顯二三界別一。其兼并言示三漸次 T2251_.64.0076a21: 合二前前所除一。故知唯一除還致二深用一。然有人 T2251_.64.0076a22: 云。正顯於レ頌作レ餘。而長行云二并除五色及 T2251_.64.0076a23: 喜樂根一。則明知除字爲レ正。今云。若以二長行一 T2251_.64.0076a24: 改。此論。正理。顯宗釋二色界一。皆同言二兼除男 T2251_.64.0076a25: 女憂苦一。豈第三句應レ加二除言一。不レ曉了論旨一 T2251_.64.0076a26: 而妄談。可レ呵可レ呵。彼長行云二兼除一云二并 T2251_.64.0076a27: 除一。爲レ令レ知二一除字貫下。故云二無色如前除 T2251_.64.0076a28: 三無漏女男憂苦一。於二女男上一不二更加除
T2251_.64.0076b03: 沙等具分別繋不繋一
T2251_.64.0076b15: 云何得レ有。答。彼二根於レ彼有レ用。令二端嚴一 T2251_.64.0076b16: 故一。非三男女根有二端嚴義一。可二慚鄙一故。而述二有 T2251_.64.0076b17: 部意一故無レ失也。非レ述二論主意一
T2251_.64.0076b21: 大梵王一者。終無二是處一。若男子作二如來無所 T2251_.64.0076b22: 著等正覺。及轉輪王。天帝釋。魔王。大梵王一 T2251_.64.0076b23: 者。有二是處一。依二此契經一説二彼色界一爲レ男。以 T2251_.64.0076b24: レ爲レ男可レ有二男根一。難意如レ是。雖レ無二男根一而 T2251_.64.0076b25: 別有二男子相形一。以レ何知レ男。謂似二欲界中男
T2251_.64.0076b28: 必無レ有レ處。必無レ容レ有。女身爲レ梵。又二十六
T2251_.64.0076c08: 同
T2251_.64.0076c11: 云二二十二根一。自下不レ爾。是故特致二此結前一。 T2251_.64.0076c12: 故光分科爲レ是。寶無二大失一
T2251_.64.0076c19: 故名二色界一。或但名レ色
T2251_.64.0076c23: 各問レ之。此第五問也。非二必八解脱一。故舊論 T2251_.64.0076c24: 曰レ過二於色一非色上。準レ彼今無色言是非二所過一 T2251_.64.0076c25: 也。雖二所釋無一而無色亦略レ界故證レ之。色無
T2251_.64.0076c28: 寶爲レ勝
T2251_.64.0077a06: 能感二微妙異熟一。生果亦勝。故八萬劫壽
T2251_.64.0077a21: 起者非也。豈不三正理如二光寶一。彼曰。復應二思 T2251_.64.0077a22: 擇一。二十二根幾能證得何沙門果一。謂綴文各 T2251_.64.0077a23: 別。同二舊論復次已下一勿レ濫矣
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。初約二次第一。後約二超越一。初次第中有レ二。一 T2251_.64.0077b24: 無二初由レ樂後退義一。二無レ初退後由レ樂義一。以三 T2251_.64.0077b25: 不還果次第必依二未至初定一故。後中有二正示 T2251_.64.0077b26: 所由一。非二越人不還必有退。以二世間出世二 T2251_.64.0077b27: 度所得一故。正理云。超越無容レ有二退失一故。
T2251_.64.0077c03: 擧レ其名竝顯二能成二十二根一。所成不レ定。故 T2251_.64.0077c04: 唯標レ數。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。如レ前應レ知。何今不レ説。 T2251_.64.0077c11: 解云。今二十二根分別。無レ有二二形根名一。故 T2251_.64.0077c12: 不レ説レ之。又解。頌及言兼存レ之。以二兼存一故。 T2251_.64.0077c13: 長行不レ説也。如二十善地中二及言一
T2251_.64.0077c16: 沙一一明二定不定一。今就レ初。下準知矣。今云。 T2251_.64.0077c17: 寶疏不レ爾。下十句釋中總別。可二分科見一。又 T2251_.64.0077c18: 婆沙爾也。今論意不レ爾。已下爲レ明二十九根 T2251_.64.0077c19: 成位一故。下云二於非遮等一。前所説者頌所列 T2251_.64.0077c20: 十九根也。若不レ爾樂身等何處何位成レ之而 T2251_.64.0077c21: 兼一餘。故爲二十九根能成位明一此釋來也。故 T2251_.64.0077c22: 後十句釋也。況婆沙定不レ成不定故不レ説。今 T2251_.64.0077c23: 只示二成不成一。餘不レ釋二定不成根一。而約レ處其 T2251_.64.0077c24: 旨別。可レ思也
T2251_.64.0077c27: 留レ心可見也。今云。次上十九根。於二三界九 T2251_.64.0077c28: 地位一有二成不成一。上明二不成遮位一。彼非遮位。 T2251_.64.0077c29: 彼所説十九根皆成可レ思。故作レ應知勸一。位言 T2251_.64.0078a01: 留レ意。故如前所説者。即次上十九根體。有 T2251_.64.0078a02: 云。指二頌十一句一。今云不レ爾。於下正釋二十句頌一 T2251_.64.0078a03: 中上。何可レ云レ前。又舊論但擧二初二句一。其下有二 T2251_.64.0078a04: 此結一。次有二今十句頌一。何可レ云レ前。彼云。於二非 T2251_.64.0078a05: 遮位中一。如二前所説一。應レ知與二餘根一相應
T2251_.64.0078a08: 喜根上。鮮本。正理。光記更有二根字一爲レ勝。分二 T2251_.64.0078a09: 能所具一故。爲レ成レ句故。故舊論及顯宗在二及 T2251_.64.0078a10: 言一。如二次下及已知及未知。次上及此身根一」
T2251_.64.0078a13: 此文意者。難三前喜根必成就樂一。第二靜慮自 T2251_.64.0078a14: 地無レ樂而有二喜根一。初禪有二三識樂一。今已捨 T2251_.64.0078a15: 竟。第三禪意地樂。今復未修得一故。言二捨レ下 T2251_.64.0078a16: 未レ得レ上當成二何樂根一也。釋二答文一曰。未レ斷二 T2251_.64.0078a17: 第三禪染汚一。必成就也。餘未得者。餘樂未得 T2251_.64.0078a18: 也。光記云二餘善無記樂一
T2251_.64.0078a29: 漸命終者一。先已捨二女男等一入二見道一。有無不 T2251_.64.0078b01: 定不レ説。寶師全同。或一義云。念法師善會二
T2251_.64.0078b04: 三一者。謂如二今論一。不レ成就二一者。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。不レ具 T2251_.64.0078b09: 者不成就。女根男根。若一形隨成就一一。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。由二漸命終一或餘縁故失。準二彼文一已一形 T2251_.64.0078b12: 隨成レ一爲二不定一。不二定成攝一。而指レ彼言二如前一。 T2251_.64.0078b13: 詎容レ懷レ疑。又彼無形者。約二半擇迦等一也。彼 T2251_.64.0078b14: 極多極少文竝約二人別一。今約二總相一説二定成一。 T2251_.64.0078b15: 何可二一例一。又如二三世門名與レ數諍論一。就二一 T2251_.64.0078b16: 事一會二難破一云二數定一。今既就レ名列二其名一。最 T2251_.64.0078b17: 應レ依二名字一。何以レ一量レ萬。若不レ爾者。光寶 T2251_.64.0078b18: 此婆沙文何不レ引レ之。故知念法師義爲レ勝。 T2251_.64.0078b19: 今云。似レ是不レ可レ爾。所引文男女隨一者。二 T2251_.64.0078b20: 形無形不定故不レ説也。今亦無形入。有形一 T2251_.64.0078b21: 根入。不定故不レ説。所レ謂所引文中云二漸命
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。今約二一切少中極一但説レ八。故總標二 T2251_.64.0078b29: 極少八一。極多亦爾。今擧二二類一。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。斷善故無二信等五。及三無漏根一。漸命終故 T2251_.64.0078c03: 無二六有色一。正理云。據レ漸捨命唯餘二身根一。又 T2251_.64.0078c04: 婆沙釋二極少八一中。生二無色界一異生。成二命意 T2251_.64.0078c05: 捨信等五根一
T2251_.64.0078c09: 前於レ受分二自性境界二一。五受唯爲二自性受一。 T2251_.64.0078c10: 其非如レ前已辨白一 T2251_.64.0078c11: 愚謂愚生 鮮本。正理。顯宗作二異生一爲レ正。
T2251_.64.0078c15: 仡那此云レ生。唐云二愚生一是也。準レ之今愚生
T2251_.64.0078c20: 色一者非レ無二無漏根一故。是故舊論但云二凡天一。 T2251_.64.0078c21: 正理。顯宗唯曰二及説愚故一。蓋顯三前頌文非二 T2251_.64.0078c22: 契經等一。後人更附導生無色界四字一
T2251_.64.0078c25: 後相續時必無レ隔レ品。若因便説レ法結二其義一 T2251_.64.0078c26: 必有二品終一。如下彼二十一卷終云中因レ辨二隨眠一 T2251_.64.0078c27: 分別斷一竟上 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。無レ二故。後爲二一問一。而於二異體別生之中一 T2251_.64.0079a12: 致二定倶問一。是故亦非。不レ順二亦言一。於レ問何定 T2251_.64.0079a13: 寶疏直釋。而其釋義審悉最爲レ好矣 T2251_.64.0079a14: 無爲無生 今明二倶生二故除レ無レ生。然光記 T2251_.64.0079a15: 非。約二用有無一。寶暉如レ論
T2251_.64.0079a19: 下釋二頌事字一。初正釋レ頌中亦二。初別釋二微
T2251_.64.0079a22: 持業。後釋同二正理一爲二依主一。自云二後釋爲善。
T2251_.64.0079a26: 同二正理一有レ理有レ教。理者。不レ聚二極微初何
T2251_.64.0079b02: 非二釋名一。又今文有聲有根極微聚者。豈與二色 T2251_.64.0079b03: 聚極細一不同。謂色聚中至極微細故云二極微 T2251_.64.0079b04: 聚一。是即亦持業。不レ可下執二同名一破中其體上。如二
T2251_.64.0079b08: 主釋。故光記各據一義。最爲レ勝也。然凡名 T2251_.64.0079b09: 有二具略一。依レ義勿レ局。約二相對分別一。極微與レ微
T2251_.64.0079b16: 即約二假聚一明レ有二實數一也者未審。述記二本
T2251_.64.0079b19: 離散即無故。其成二一物一相是實。故麁色聲等
T2251_.64.0079b23: 云。言二八事一者。且一色聚必具二四大能造及 T2251_.64.0079b24: 所造色香味觸故成レ八也。此論二總相一。若細 T2251_.64.0079b25: 論者如二一色微一自有二七微共聚一及成二方分一。 T2251_.64.0079b26: 方分已去能與二異類一共成二一聚一。極少不レ減二 T2251_.64.0079b27: 一百四十微一。謂所造色香味觸一一各具二能 T2251_.64.0079b28: 造四大一。四大便成二十六大種一。并二所造四一總 T2251_.64.0079b29: 成二二十一。如レ是一一各七微成。總計一百四十 T2251_.64.0079c01: 微也。今約二體類同一故但言レ八耳。準レ此四大 T2251_.64.0079c02: 恒不二相離一。問。極微倶生必不離。法性應二雜
T2251_.64.0079c05: 亂。與二阿毘曇一相違。彼説二眼根一界一入一 T2251_.64.0079c06: 陰攝一。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。餘極微皆説二自 T2251_.64.0079c08: 事極微一故。阿毘曇説二眼根一界一入一陰攝一。 T2251_.64.0079c09: 聚極微者。衆多事。此中説二聚極微一。住二自
T2251_.64.0079c14: 眼等一。眼等必不レ離レ身。故有レ眼必有レ身。是故 T2251_.64.0079c15: 十事也。又妨云。若必不レ離レ身。應二眼等同一 T2251_.64.0079c16: 聚一。何云二隨一一。通云。處各別故無二同聚義一
T2251_.64.0079c19: 内十十一兩種一示レ由。不二離レ根有聲故。猶下 T2251_.64.0079c20: 述レ約二有情一言中謂有執受等上。光三釋第二隱 T2251_.64.0079c21: 顯爲レ勝。第一通妨大穿也。第三影顯義何 T2251_.64.0079c22: 可レ準。解二聲等有無一。三師各有レ異。光寶解二此 T2251_.64.0079c23: 論文一義旨全同。泰師別。而大誤矣。又述二念 T2251_.64.0079c24: 法師意一三師各別。寶師獨得。光師誤見レ證二 T2251_.64.0079c25: 雜心一妄破。具如二寶辨説今云。約二成就恒有。 T2251_.64.0079c26: 今約二發生一。或有或無。故云二有レ聲生一不レ約二成
T2251_.64.0080a07: 宗一非也。若依二大乘一可レ爾。然何混淆矣。又光
T2251_.64.0080a13: 中煗相難レ知。故約二極冷一。謂極冷時觸レ水即 T2251_.64.0080a14: 言二是煗水一。故云二有煗相起一。由極冷故。所由 T2251_.64.0080a15: 簡亂。故舊論云。於二水中一由二極冷一故。或得二熱
T2251_.64.0080a19: 者。光師約二地獄等處一爲レ是。寶約二多境一。若 T2251_.64.0080a20: 爾境勝劣非二受用勝劣一。聲用者。寶師約二多 T2251_.64.0080a21: 聲一爲レ勝。光師約二鼓聲一非也。若爾手鼓勝劣。 T2251_.64.0080a22: 應レ非二聲勝劣一故
T2251_.64.0080a25: 可レ有二體増微一。亦用増故先現行。此聚中者。 T2251_.64.0080a26: 光二釋。初約二所造聚釋レ此。此即聚持業釋。 T2251_.64.0080a27: 後能造云レ此。此之聚依主。今云。後釋非也。 T2251_.64.0080a28: 違レ問故。舊論唯云二於聚中一故。契經雜含十
T2251_.64.0080b02: 不レ異。所以者何。謂此枯樹中有二種種界一故。 T2251_.64.0080b03: 光記作二水聚一非也。經言二枯樹一。舊倶舍及智
T2251_.64.0080b07: 因義也。以應二準知一
T2251_.64.0080b10: 等一倶生。色類倶生之餘。是約二倶生義一非二色 T2251_.64.0080b11: 體一無レ妨。或約二多分一故。舊論云二餘品一。正理 T2251_.64.0080b12: 云二無色一
T2251_.64.0080b17: 倶上也。餘者。若心王若心所一。隨闕一之餘
T2251_.64.0080b24: 至矣。初釋二地字一。是所依義。心所所行處以 T2251_.64.0080b25: 名二心王一。大法下二字釋。受等十名レ大。功用 T2251_.64.0080b26: 廣大故。心王與二受等大一之所依地ナレハ名二大 T2251_.64.0080b27: 地一。依ノ第七ノ依主釋。何故心王立二此名一。爲 T2251_.64.0080b28: レ簡レ非二餘心所所依心王一也。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: 有物云二大地法一。第六轉依主釋。所有言顯二所
T2251_.64.0080c06: レトモレ大其義各別。故文竝云二一切一。或云諸。 T2251_.64.0080c07: 第五一名レ小。故釋云二少分一。待對可レ知。依二之 T2251_.64.0080c08: 一義一即廢立成立也
T2251_.64.0080c12: 立二遍大地一。長耳三藏以二八義一立。如二休法師一 T2251_.64.0080c13: 具二九義一立。今依二倶舍一但一義立。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: 理意一竝非也。寶疏令三此論同二正理一。而破二光 T2251_.64.0081a05: 師一竝非也。具如二第一鈔一 T2251_.64.0081a06: 勝解謂能於境印可者 又名二解脱一。婆沙三
T2251_.64.0081a13: 答喜根厭行倶轉。厭欣定不二倶行一。爲レ顯三定
T2251_.64.0081a18: 即是義也。而兼彰無レ有レ妨。故諸論只明二善 T2251_.64.0081a19: 心一説レ之。雖レ爾分位差別不レ許二別體一。是論主 T2251_.64.0081a20: 心也。於二論顛末一不レ説二欣厭一。而猶於二二十五
T2251_.64.0081a27: 此十法善故已簡二不善等一。而有二善非遍二善 T2251_.64.0081a28: 心一。今唯遍言簡レ彼。是叙二大義一。謂十大地遍二 T2251_.64.0081a29: 三性心一。非三唯遍二善心一故。餘亦不レ遍二善心一
T2251_.64.0081b03: 心一非レ唯故。二遍二善心一。若約二色心相對一似レ無 T2251_.64.0081b04: レ失。今王・所對論二能所遍一。何遍下善心可レ通二
T2251_.64.0081b11: 名爲レ信。論主忍許義邊不レ爲順レ理。故標別。
T2251_.64.0081b19: 是名爲レ信。答。彼集二多義一。今評説。非二必本論 T2251_.64.0081b20: 爲一量也
T2251_.64.0081b23: 作常作修習不レ捨名二不放逸一
T2251_.64.0081c02: 息亦是猗覺分。舊家有三輕安呼爲二猗息一
T2251_.64.0081c05: 者。坐學之罪也
T2251_.64.0081c13: 已輕安。輕安類。是名二輕安覺支一
T2251_.64.0081c16: 安是色法ニシテ輕安觸一。云二身堪任性一。若不レ爾 T2251_.64.0081c17: 者。此一句爲レ何。故神泰爲二有部通釋一甚非 T2251_.64.0081c18: 也
T2251_.64.0082a02: 分二六識一爲二身心一。今云二心輕安一通呼二六識一。而 T2251_.64.0082a03: 問答者顯示解脱契經一之正否上故。義旨終
T2251_.64.0082a06: 知。第二師有部異師許三餘處非心所名二輕安一。 T2251_.64.0082a07: 今此契經説二覺支心所一故。正説二心所輕安一。 T2251_.64.0082a08: 不レ可レ説二彼輕觸一。而覺支難未レ通故。以能隨 T2251_.64.0082a09: 順下。通釋。光釋義實符二正理旨一。然三重救釋 T2251_.64.0082a10: 初二非也。第三爲レ是。寶疏意。正理兩師竝 T2251_.64.0082a11: 爲二經部一。初説爲二此論經部一。此言非理下。正 T2251_.64.0082a12: 理師破。第二説亦叙二經部異師一。意若有三非心 T2251_.64.0082a13: 所名二輕安一。今説二心所一故不レ可レ説レ彼。而説二 T2251_.64.0082a14: 身輕安一爲二覺支一順二心覺支一故説。此亦同三此 T2251_.64.0082a15: 論經部解二覺支一。而破レ光。今云。寶了簡誤之 T2251_.64.0082a16: 甚彼後説。若經部。正理師何不レ加レ破。唯廣 T2251_.64.0082a17: 叙二經部所計一爲二是何用一。又汝云二別經一誤也。 T2251_.64.0082a18: 是則云レ雖レ有二此説之經即名二覺支一。亦復法
T2251_.64.0082a24: 爲レ捨。光二釋。初釋能令而持業釋爲レ正
T2251_.64.0082a27: 別。有二何乖反一。光記此ト餘トヲ直爲二作意。捨ト一。 T2251_.64.0082a28: 及懸殊約レ體非也。下難云二若爾等一。所起用。 T2251_.64.0082a29: 境各別故也。故舊論云。有二餘處迴向一。有二餘 T2251_.64.0082b01: 處不迴向一。雖二如レ是異一。同一心上相應。如下王 T2251_.64.0082b02: 食時。諸臣中一人進二此物一。一人禁中彼物上。今 T2251_.64.0082b03: 亦可レ爾也
T2251_.64.0082b10: 心所一。應レ求下如二是捨ト作意トノ相類而有中行 T2251_.64.0082b11: 相。相違法同一時倶起スル上。謂如二受想等一。二體 T2251_.64.0082b12: 各別。其用亦別。互無レ之相違。而倶起已共 T2251_.64.0082b13: 許。如二彼共許道理一。今於二此捨ト作意トノ中一亦 T2251_.64.0082b14: 爾。此論兩處此中言竝指二捨ト作意トノ中一。倶 T2251_.64.0082b15: 對二所餘法一。對二彼言一故。於レ義無レ別。以二勸示 T2251_.64.0082b16: 正成一故。寶意亦爾。光記上釋二一性心中一下。 T2251_.64.0082b17: 此中存二兩釋一。一捨作意中。二一心中令二上下 T2251_.64.0082b18: 別一非也。上若一心中約二所依心一。下亦爾。若 T2251_.64.0082b19: 下約二能依作意捨一。上亦如レ是云二一心一。爲二作
T2251_.64.0082b28: 唯染心倶一而非レ遍。唯言簡二大地一。遍二三性心一。
T2251_.64.0082c04: 準二上善釋一。約二心所自體非也。寶亦善心所。 T2251_.64.0082c05: 染言已簡者。陰二能所遍心王心所一非也
T2251_.64.0082c13: 瞢。心瞢。身憒悶。心憒悶。心惛重性是謂二
T2251_.64.0082c16: 而體無レ異。身重性者。顯二五識相應惛沈一。心 T2251_.64.0082c17: 重性者。顯二意識相應惛沈一。由レ此餘句。應レ知
T2251_.64.0082c20: 識相應一。以結レ體。故無二五識身惛沈句一。今於二 T2251_.64.0082c21: 惛沈一身心對明。應レ知依二集異門一。亦復是名 T2251_.64.0082c22: 惛沈結不レ同二發智一。無堪任性。彼瞢憒約レ因。
T2251_.64.0082c28: 文。同二於集異一門一也
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。是名二
T2251_.64.0083a14: 煩惱名一。亦無二此十法列釋一
T2251_.64.0083a18: 非二三摩地一。評曰。應レ作二是説一。前説爲レ善。即 T2251_.64.0083a19: 三摩地煩惱相應令二心於レ境數數移轉一名二心
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。所餘十法名雖レ有レ十體唯 T2251_.64.0083a24: 有レ五。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: 即彼作意一。邪正解即彼勝解。然大地法通二染 T2251_.64.0083a27: 汚不染汚一。大煩惱地法唯染汚一。念等五法 T2251_.64.0083a28: 順二善品一勝レハ。多建立在二諸善品中一。或有生
T2251_.64.0083b06: 句六法加二三摩地一。第二句亦六法加二心亂一。第 T2251_.64.0083b07: 三句四法除二心亂一。第四同レ前。評曰。前説爲
T2251_.64.0083b14: 不レ説。於レ誰有レ失。今云レ許。許執義。是婆沙四
T2251_.64.0083b17: 中一。既對二餘不遍レ染。以二惛沈順定。除二於此
T2251_.64.0083b20: 是故我説レ之
T2251_.64.0083b25: 心亂一。謂於境三摩地極操動時如乙行二一路一馳
T2251_.64.0083b28: 句一。而全無二此分別一
T2251_.64.0083c03: 説二念等一不レ説二受等一。何故耶。答。大地十中。受 T2251_.64.0083c04: 等五於二染淨一其用等。念等五順レ善増勝。故 T2251_.64.0083c05: 多於二善處一立レ之。若恐レ謂二念等唯善一。故於二此
T2251_.64.0083c13: 復終不レ遮二例難一。令二諸論皆悉未盡理一。後二 T2251_.64.0083c14: 解大鑿不レ足レ論也。寶師自致二名體違不違 T2251_.64.0083c15: 辨一。謂二理當然一。今云不レ爾。念等已通二三性一。據二
T2251_.64.0083c21: 主案立。先師有レ之耶。答。未レ見二明文一。而理有。
T2251_.64.0083c24: 故復建立在二不善地中一。已對レ纒云二煩惱攝一。 T2251_.64.0083c25: 云二復立不善一。準知已説在二煩惱地中一。問。本 T2251_.64.0083c26: 論何故此地不レ説二昏沈一耶。答。此論有作是言
T2251_.64.0083c29: 無明覆故一。如二月光前衆星一。非レ無二其體 第三 T2251_.64.0084a01: 無明一名詮二二體一。是竝不レ應レ理。彼説レ數言二 T2251_.64.0084a02: 十大煩惱一故。第二無明名呼二惛沈一。是不レ可 T2251_.64.0084a03: レ爾。名體相違故。界身。品類等本論辨體云二
T2251_.64.0084a06: 亦復六煩惱中無明例亦應レ爾耶。招二違宗失一。
T2251_.64.0084a11: 相違如何。答。今約三唯遍二不善心一。故唯二。彼 T2251_.64.0084a12: 約二不善用強一亦加レ三。故彼曰。無慚無愧唯 T2251_.64.0084a13: 在二一切不善心中一可レ得故名二大不善地法一。 T2251_.64.0084a14: 惛沈掉擧。煩惱ト纒トノ攝ナレ通與二一切不善 T2251_.64.0084a15: 心一相應。又障二止觀一勢用強。故復建立在二不 T2251_.64.0084a16: 善地中一。無明一種隨眠所攝ナレ遍與二一切 T2251_.64.0084a17: 不善心一相應。故復立在二不善地中一。所餘隨眠 T2251_.64.0084a18: 及隨煩惱無二如レ是義一。光致三和會於二開合一者 T2251_.64.0084a19: 非也
T2251_.64.0084a22: 顯宗亦爾。正理師順二論主旨一。何者異二餘處一 T2251_.64.0084a23: 言二如是類一。顯レ攝二如レ是等類一故。今所指下第
T2251_.64.0084a26: 列二七十九法一。而非二皆悉是隨煩惱一。故不題二 T2251_.64.0084a27: 隨煩惱品一。立レ品言二雜事一。雜者謂於レ中有二惡 T2251_.64.0084a28: 作。睡眠。貪。瞋。慢。疑等不定地法一。有二無慚愧 T2251_.64.0084a29: 大不善地一。有二放逸。惛沈。掉擧等大煩惱地 T2251_.64.0084b01: 法一。有二憂苦等大地法一。而隨惑多。故指レ廣。雖二 T2251_.64.0084b02: 隨レ事數多一。今但列レ十者。約二世有情多分發
T2251_.64.0084b07: 頌前一但云二少分一。唯約二少一義一。是同二前四地 T2251_.64.0084b08: 皆一義一。彼大義是遍無レ不レ至。乃不レ可二別説一。 T2251_.64.0084b09: 其小義者。多中一分。不レ知二其小是何小一故。 T2251_.64.0084b10: 今顯示小爲レ小義一。謂有二四小一。四句如レ次其 T2251_.64.0084b11: 義。一唯流二下三句一。故一義即四義。四義即一
T2251_.64.0084b14: 唯依二長行一爲二四義一。未レ知二即一義一。豈是論意。
T2251_.64.0084b26: 云。不二約レ初在善者。有二不決定惡作一故。問。 T2251_.64.0084b27: 更有レ眠何可レ云レ唯。解云。彼亦不レ必。故云二若 T2251_.64.0084b28: 有一。今就二決定一云レ唯
T2251_.64.0084c02: 大別故。問。若爾於レ善亦有二生得自性善等一。 T2251_.64.0084c03: 何不レ分。答。彼唯義用別。無二體異一。不レ同二無記 T2251_.64.0084c04: 二一。光寶竝依二此五品一。爲二五節一分釋下文一。今 T2251_.64.0084c05: 按不レ順二文勢一。何者應二隨頌分四。善。不善。 T2251_.64.0084c06: 無記。睡眠。故文言二若於無記一。顯二大科一。於二其 T2251_.64.0084c07: 中一分二有覆無覆一。而對二有覆一云二於餘一。以顯二小 T2251_.64.0084c08: 科一
T2251_.64.0084c11: 云。不レ稱レ情所作事。名爲二惡作一。非三是不如理
T2251_.64.0084c17: 全取有財。而有二差別一。初境第七。次依第七。 T2251_.64.0084c18: 後第五從聲。或第三由聲。言二如説一者。増一
T2251_.64.0084c29: 釋不繁。然光寶爲レ結非也。無二已説及如是 T2251_.64.0085a01: 等諸詞一故。前後無レ結。何唯此一。不レ順三舊論 T2251_.64.0085a02: 曰二若略説一故。況光云レ將レ明二無記一。結者。若爾 T2251_.64.0085a03: 應三唯言二已説不善一。多言爲レ何
T2251_.64.0085a06: 有二十三一。即是印度國諸師也。故正理論云。有 T2251_.64.0085a07: 執惡作亦通二無記一。憂如二喜根一。非二唯有記一。此 T2251_.64.0085a08: 相應品便有二十三心所倶起一。不レ云二有部經部一。 T2251_.64.0085a09: 唯約レ國相對。意欲二有部異説一。寶疏但曰レ叙二
T2251_.64.0085a12: 又云。於二此諸師一。今指二法勝論師及雜心論師
T2251_.64.0085a17: 倶即増。釋二第四句一曰。心進變名レ悔。是善不 T2251_.64.0085a18: 善及不隱沒無記非レ餘自力起故。毘婆沙者 T2251_.64.0085a19: 不レ欲レ令三悔有二無記一。以二悔揵一利故。雜心師是
T2251_.64.0085a22: 救一。彼等竝憂唯善不善非二無記一故。而今論 T2251_.64.0085a23: 不レ擧レ憂無二復有妨。又外方諸師言非二必有 T2251_.64.0085a24: 部一。有レ理有レ教。理者總迦濕彌羅餘云二外方。 T2251_.64.0085a25: 外國。西方等一。其中可レ有二諸部一故。教者。此論
T2251_.64.0085b01: 雖レ有二部不同一。宗義問同何無レ之。故約二見聞一 T2251_.64.0085b02: 所指各別
T2251_.64.0085b05: 惱一。如二前門貪瞋癡疑煩惱。忿等隨煩惱。或 T2251_.64.0085b06: 四煩惱。及隨煩惱例一矣。故正理云。瞋煩惱。 T2251_.64.0085b07: 及無慚愧除二諂誑憍一。所餘忿等。除諂已下約二 T2251_.64.0085b08: 隨煩惱一。然此中重牒釋所除一。即所除諂等。却 T2251_.64.0085b09: 此地相應。能除却被二捨防一
T2251_.64.0085b12: 器世間能造之人一故名二作者一。教化萬有一號 T2251_.64.0085b13: 爲二化者一。能出生有情一故爲二生者一。非二但出 T2251_.64.0085b14: 生一令二養育相續一亦名二養者一。如レ是皆是如三世 T2251_.64.0085b15: 間父於二諸子一。故總結云二一切父一。上是言皆 T2251_.64.0085b16: 流レ下。已上述記樞要等意也。光釋有二未可一 T2251_.64.0085b17: 當レ簡也
T2251_.64.0085b22: 心身一。心無二敬重一身無二禮尊一等也。光寶未 T2251_.64.0085b23: 可也
T2251_.64.0085b26: 果怖名一呼二能生因非愛果一以名レ怖。是一字 T2251_.64.0085b27: 一義相從全有財釋也。有二三重一。謂從レ業有二非 T2251_.64.0085b28: 愛果一。由二非愛果一有二恐怖一。今以二彼所生怖一。即 T2251_.64.0085b29: 呼二非愛果一名レ怖。寶疏詳悉也。此怖者依二毘
T2251_.64.0085c06: レ爾故名二無愧一。於二罪業境一不レ見二惡果極苦一 T2251_.64.0085c07: 也。今呼二惡果一取二所生果怖名一
T2251_.64.0085c18: 時現起故名爲レ自。其異熟果後時方有故説 T2251_.64.0085c19: 爲レ他。彼義意言。諸造罪者。意樂不淨。於二現 T2251_.64.0085c20: 罪業及當苦果一。皆無二顧眄一。由レ此已釋。經主 T2251_.64.0085c21: 此中誤取二彼情一。横伸二過難一。謂設レ難言。若爾
T2251_.64.0085c24: 他一。何可二横難一還汝因果異熟是妄釋。亦復
T2251_.64.0086a07: 相指二此文一
T2251_.64.0086a12: 尋伺法説一故。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。非三有此性是有二麁細物一
T2251_.64.0086a24: 著自法一故。次有二評家一曰。有二別心所一。愛所引 T2251_.64.0086a25: 起爲レ憍。準二此評家一。前説皆分位差別。今亦 T2251_.64.0086a26: 貪愛爲レ體。彼分位假立義
T2251_.64.0086b01: 諸論多於二此四對一論二差別一故。不レ能二悉辨談一。 T2251_.64.0086b02: 故上云二少分一
T2251_.64.0086b06: 無レ用故
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。心以二増長一爲レ義。
T2251_.64.0086b22: 説一。苾芻當レ知。諸傍生趣由二心彩畫一有二種種 T2251_.64.0086b23: 色一。歸趣義是意業。如二契經説一。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一。意 T2251_.64.0086b25: 歸趣彼一作二諸事業一。了別是識業。如二經言一。識
T2251_.64.0086b28: 雜色一者。皆由三心有二種種一故有二種種雜色一。歸 T2251_.64.0086b29: 屬義是意義。如レ説比丘當レ知。此五根雖レ行二種
T2251_.64.0086c03: 種種差別一是由二心力一。即以二種種差別義一釋
T2251_.64.0086c07: 差別一釋レ心者正也。寶師。界釋二因義一。云レ依レ爲二
T2251_.64.0086c11: 由三本心有二種種義一。此心也。他者五根。他根 T2251_.64.0086c12: 取境之所依故。識能了別必依レ根故。今相對 T2251_.64.0086c13: 云二能依一。婆沙約二起用邊一云二了別一。終不レ違也。
T2251_.64.0086c19: 言レ起二行相一。知是行解相貌也。能起心體故 T2251_.64.0086c20: 云二等起一。所起作用故云二行解一。小乘意心上 T2251_.64.0086c21: 現。相是能縁心用即名二行解一。如三鏡現レ物名二 T2251_.64.0086c22: 能照一。勿下執二大乘見相二分一勞通上。故行即相
T2251_.64.0087a07: 光記約二數一一大非也。今心與二心所一平等。非下 T2251_.64.0087a08: 能依與二所依一等相應平等義上。寶疏評釋最爲二 T2251_.64.0087a09: 精當一。謂不レ問二所依根多少一。王所依與二心所所 T2251_.64.0087a10: 依一無二差別一。故云二同一所依一云二平等一。又雖下於二 T2251_.64.0087a11: 所縁一有中多少上不レ論レ彼レ心所必從レ王不レ取二 T2251_.64.0087a12: 別境一云二同一所縁一。又雖下心所取二別相一各異 T2251_.64.0087a13: 有中取像領納等上。總相取二青等一行解與二心王一 T2251_.64.0087a14: 無別。故云二同一行相一。若依二大乘一雖レ有二四 T2251_.64.0087a15: 義五義兩説一。基師等以二四義一爲レ正。五義
T2251_.64.0087a19: 所縁有一影像ト本質トノ異一。於二行相一有二見分相
T2251_.64.0087a27: 故。爲レ簡二差別一。而竝王所共同義也。如レ是而 T2251_.64.0087a28: 無下且約二一邊一未盡義上。今不レ爾。無二如レ是亂一。 T2251_.64.0087a29: 不レ及簡二差別一。故知先師非也
T2251_.64.0087b04: 等四對差別竝衆名釋義謂二之分別義一。因便 T2251_.64.0087b05: 故。故舊論云。説二心及心法廣義及差別義一 T2251_.64.0087b06: 已。光記問答今結二心王一。本依二元瑜一。竝未レ得二 T2251_.64.0087b07: 論旨一。今須二標牒簡去一。元瑜正理鈔云。問。前
T2251_.64.0087b10: レ此結中前心所引中不相應上。何故此中乃於二無
T2251_.64.0087b13: 於二無色一結引可レ知。今云。元瑜問元非。答豈
T2251_.64.0087b19: 所中。於二契經中一隨レ義立二種種名相一今當レ辨。 T2251_.64.0087b20: 如レ是心所後而亦結引。倶加二心王一。去二分明 T2251_.64.0087b21: 結引近文一。依二不明遠處一致レ難何謂。元瑜答 T2251_.64.0087b22: 兼明レ心者何謂。結引倶約二心心所一。全無二優 T2251_.64.0087b23: 劣一。而明二異名一迷之甚矣。光師釋甚非也。今 T2251_.64.0087b24: 論心所初無二結前一。故衆名初具就二心心所一結 T2251_.64.0087b25: 生。何如レ是亦非二兼明一也。只見二他解釋一。未二深 T2251_.64.0087b26: 思一致二此誤一焉。應レ知當品初標二四有爲一。初一 T2251_.64.0087b27: 頌明レ色。次竝皆總明二餘法一。次明二五地等一。後 T2251_.64.0087b28: 明二心心所衆名一。如レ是通交。通結引可レ然。亦 T2251_.64.0087b29: 衆名中明二五義平等一。是王與レ所平等。與二此 T2251_.64.0087c01: 相應一反云二不相應一。通結起二不相應一。最有レ便 T2251_.64.0087c02: 也
T2251_.64.0087c05: 隨列解釋。後中亦有レ二。初十二頌別解釋。後
T2251_.64.0087c09: 等唯等二句文二一。數但十四。問。依準是誰。頌
T2251_.64.0087c20: 入入論一以爲二十四一。次類言入論云レ等。今結 T2251_.64.0087c21: 頌故已云レ等。故別云レ類。攝二前中種種義類 T2251_.64.0087c22: 差別一。故入論云二此中義類一。不レ云二所餘一。況 T2251_.64.0087c23: 云二行句義齊レ此應レ知。不レ許三更有二餘別體一。光 T2251_.64.0087c24: 師解二此論一爲レ允。難破正理未二全善一。作論 T2251_.64.0087c25: 者意樂何深責。不相行等甚難二了知一。何輒 T2251_.64.0087c26: 可レ決レ之。然依二此論意一。和合性攝二衆同分一。本 T2251_.64.0087c27: 論處得等。此中得義類差別無二別體一。彼有二非 T2251_.64.0087c28: 得説一。所餘言顯示。而所餘言有二兩意一。一體別 T2251_.64.0087c29: 如二非得一。二義類如二和合等一。竝總攝雜心及法 T2251_.64.0088a01: 勝等雖下不レ説二非得一同中本論上。加二異生性迷二
T2251_.64.0088a04: 不レ説二異生性一。即非得攝故。以レ成不成相返而 T2251_.64.0088a05: 立一。寶師令三今論同二正理一破二光記一甚迷執矣。 T2251_.64.0088a06: 今論何處有三和合性十四外有二別體一作二如レ是
T2251_.64.0088a13: 中間釋レ名。心不相應者。釋二名中四字一。非色 T2251_.64.0088a14: 下。釋二行言一。舊論曰。與レ心不二相應一。非二是色 T2251_.64.0088a15: 性一。説名二不相應行一。今略二與言一。不レ成二能釋一。彼 T2251_.64.0088a16: 省二等言一。不二簡レ法盡一。如レ是互有一具略一。得レ旨
T2251_.64.0088a19: 所依所縁相應而起上。此中得名有具略一。釋名 T2251_.64.0088a20: 有二異義一。須レ知レ之。先得名具略者。極略云二不
T2251_.64.0088b04: 行一者。此釋誤矣。次釋名異義者。此論。心不 T2251_.64.0088b05: 相應者。如二舊論一與レ心不二相應一之義。心是死 T2251_.64.0088b06: 字ニ所對。不二不相應自體一。不相應簡二心所一。 T2251_.64.0088b07: 不レ如二心所五義平等而相應一故云二不相應一 T2251_.64.0088b08: 也。復此不相應其體非二色性一。非二無爲性一。非二
T2251_.64.0088b15: 想思豈不二心所一。何心不相應言可レ簡漏彼。 T2251_.64.0088b16: 二得名不二必敵對一。必有二通局寛狹一。不相應 T2251_.64.0088b17: 雖レ簡二一切心所一。恐レ亂二色等一故。爲レ簡二彼所 T2251_.64.0088b18: 簡所餘法一。重云レ行。何殊餘二受等一可レ入二行 T2251_.64.0088b19: 所簡一。三不相應言不レ得レ簡二受等一者。受等是 T2251_.64.0088b20: 應二不相應一。問。不相應言簡二心所一應レ名二不心 T2251_.64.0088b21: 相應一。心所名爲二心相應行一故。何云二心不相
T2251_.64.0088b24: 三是非心。餘二是心。若約二相用一。餘法竝是 T2251_.64.0088b25: 不離レ心。故倶名二心相應。心不相應一。若言二不 T2251_.64.0088b26: 心相應一。唯遮レ不レ如二心相應心所一。未レ能レ顯二自 T2251_.64.0088b27: 相心種類一。若不レ能レ顯應二是無體法一。故舊論
T2251_.64.0088c11: 依レ之云。不二與レ心相應名二心不相應一。五蘊門 T2251_.64.0088c12: 中。是行蘊攝故。名二心不相行一。何故如レ是異二 T2251_.64.0088c13: 此論品類等諸論一耶。若不字倒。答。爲レ顯示 T2251_.64.0088c14: 名中心言死字不動。不相應言。活字動物。是 T2251_.64.0088c15: 不相應爲二不相應一之旨上作二如レ是説一。若了知 T2251_.64.0088c16: 造語之差別。句逗之法一。於レ此有二何疑一。故 T2251_.64.0088c17: 結レ名云二心不相應一。圓暉善了知目連旨一。通 T2251_.64.0088c18: 達造語寛急。句逗差別一。故迴二不字一釋レ之
T2251_.64.0088c21: 不一簡レ色。應二色ト相應一。即是雙簡二色心一。應レ云二 T2251_.64.0088c22: 色心不相應行一。然心是主略去色言。但言二心
T2251_.64.0088c25: 心之不相應即但簡二心所一。何簡レ王。若言レ簡二 T2251_.64.0088c26: 心王一。心相應言即簡二心王一。非二心與レ心自相 T2251_.64.0088c27: 應一故。今云二心不相應一。不レ能三直簡二心王一。復不 T2251_.64.0088c28: 相應簡レ色者。若爾心相應言應レ名二色心所一。
T2251_.64.0089a08: 今亦獲故。於二成就一不レ分者。初念今獲已去 T2251_.64.0089a09: 無二差別一故。總云二得已不失一。故舊論得有二二 T2251_.64.0089a10: 種一。謂未至得。已失得。與二正得同隨一。初得必 T2251_.64.0089a11: 有二成就一。故云二正得同隨一。約レ文解如レ是。若從 T2251_.64.0089a12: レ義由二今獲有二。隨レ彼亦成レ二。謂未得今獲 T2251_.64.0089a13: 得已不レ失。已失今獲得已不レ失。又恒成就法 T2251_.64.0089a14: 得已不失也。然圓暉分二得已不失爲レ二。曰 T2251_.64.0089a15: 言二成就一者。先未レ得法今時已得。先已得者 T2251_.64.0089a16: 今復不レ失。此釋如レ次。配二前今獲二一非也。得 T2251_.64.0089a17: 已不失義無レ別。何以故。得已是不レ失。不失 T2251_.64.0089a18: 是得已故。若強分レ之。成就中初後。謂成就初 T2251_.64.0089a19: 云二得已一。已後云二不失一。然豈有二此義一。若如レ汝 T2251_.64.0089a20: 者云二已得ト不失一。既不レ爾云二得已一。以知非也。 T2251_.64.0089a21: 寶疏令下此論與二正理一一同上而成就開レ二。一 T2251_.64.0089a22: 無始恒成爲二得已一。二今獲已去爲二不失一。今 T2251_.64.0089a23: 云。寶疏非也。若爾何不レ云二已得一或云二不失ト T2251_.64.0089a24: 已得一。得已言顯三必有二初得一。又令レ同二正理一甚 T2251_.64.0089a25: 非也。違レ教違レ義。違レ義者。先未得言。何可 T2251_.64.0089a26: レ入二已失一。違レ教者。婆沙於二得成就差別一有二七 T2251_.64.0089a27: 説一而無二評家一。今論正依二第七説一。兼存二第三 T2251_.64.0089a28: 説一。正理依二第二説一。本説已別。豈有二令レ同之
T2251_.64.0089b14: 如二二滅一唯是境非レ依。故光寶誤解。論已云二 T2251_.64.0089b15: 墮在自相續一故。是等竝是約二能得之所得境一。 T2251_.64.0089b16: 今皡詳曰。何好レ寄之如レ是甚哉。何致レ惑之 T2251_.64.0089b17: 如レ是大哉。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レ依。二滅之得就二二滅一 T2251_.64.0089b19: 論レ之。何誤云二二滅非依。復不レ能下離二有情一 T2251_.64.0089b20: 唯説中二滅上。又於中連字何可レ約レ境。冥二境依 T2251_.64.0089b21: 岐一疑二譯寮師一。猶如三蟷蜋向二於車轍。是故舊
T2251_.64.0089c02: 縛聖人一云二初刹那等一。簡二有漏觀斷惑異生一 T2251_.64.0089c03: 云二具縛異生一。故餘有情通二凡聖一。不レ云レ凡不
T2251_.64.0089c06: 聖人一誤也
T2251_.64.0089c09: 有爲唯就二成就一釋二唯所簡一。無爲中亦唯據二 T2251_.64.0089c10: 成就一論二二滅一故。今準顯示別釋一
T2251_.64.0089c19: 失。此違二現比二量智一。故言二非理一。初一句總 T2251_.64.0089c20: 牒。後二句總結二非理一。中間別釋。別釋中。約二 T2251_.64.0089c21: 因明意一。謂所執得他比量而顯二有法一。無體下。 T2251_.64.0089c22: 擧二難レ體因一。是違二現量智一。貪等雖二亦比智一。而 T2251_.64.0089c23: 約二他心智一現量知故。今爲二現量得一。顯二色心 T2251_.64.0089c24: 別一云レ或。無用下。示二難レ用因一。無容下。是能別 T2251_.64.0089c25: 宗法。今量云。汝所執得應レ無二別體一。執無下體 T2251_.64.0089c26: 可レ得如中色聲等上故。如二龜毛等一。貪等爲レ因亦 T2251_.64.0089c27: 爾。無用爲レ因亦爾。三因故成二三比量一。今約二 T2251_.64.0089c28: 根境識三法一擧二相顯心所一以等二心王一。成唯
T2251_.64.0090a04: 因轉救一。四結二不成一。初三中。各有三擧救與二能 T2251_.64.0090a05: 破一。破中有二別難置二又言一。初中有二二難一。初無 T2251_.64.0090a06: 爲應二無得一難。量曰。汝擇非擇無爲應レ無レ有 T2251_.64.0090a07: レ得。執レ無二作用一故。或以レ無レ生故。如二龜毛等一。 T2251_.64.0090a08: 後未得法等應二永不生一難。初諸句皆是有法。 T2251_.64.0090a09: 彼現無得因也。當云何生能別。但略レ喩。量 T2251_.64.0090a10: 云。汝所得法未得等應二永不生。以三現無二能 T2251_.64.0090a11: 生得一故。如二畢竟無一。三界九地往來轉易。其 T2251_.64.0090a12: 過去法。必是不成就無レ得。離染法謂諸凡聖 T2251_.64.0090a13: 也。離レ染是斷也。不成就也。故者但貫二上界 T2251_.64.0090a14: 地轉易一故。施二相違合集及言一。舊論云。由二易 T2251_.64.0090a15: 地及離欲一。是則擧二四事一也。第二段破有二三 T2251_.64.0090a16: 難一。一生相無用難。量云。所執有情數法應 T2251_.64.0090a17: レ無二二生所作一。許レ有二能得因一故。如二汝擇滅
T2251_.64.0090a20: 執レ無二倶生得一故。如二龜毛等一。三惑品無別難。 T2251_.64.0090a21: 具縛異生簡二分斷者一。具二三品惑一者。彼三品 T2251_.64.0090a22: 現起時頓起差別應無。能生得無二差別一各有
T2251_.64.0090a27: 時應レ無二差別一。執二得無レ別故。如許諸非擇滅一
T2251_.64.0090b01: 種子一。二善法有二下約二善法種子一。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: 中爲レ四。一明レ斷。二與上下翻顯未斷一。三諸 T2251_.64.0090b04: 未下配二成不成一。四如是下結レ假。初斷中亦有 T2251_.64.0090b05: レ二。初約二出世道一。後約二世間道一。初中有二法譬 T2251_.64.0090b06: 合三節一。第二善中有レ三。一標數開列。二即名 T2251_.64.0090b07: 下合二二得一。三不由下隨レ列別釋。初正示。二 T2251_.64.0090b08: 如下結レ假。初中亦分レ二。初釋レ生得一。後釋二修 T2251_.64.0090b09: 得一。初生得中。初總釋二成不成一。後謂斷下別釋 T2251_.64.0090b10: レ斷。斷是不成就。影顯成別釋一。而言レ名レ斷。斷 T2251_.64.0090b11: 即不成。未斷是成就。前段配釋爲レ避二文煩一 T2251_.64.0090b12: 唯示レ一影レ餘。後非所下示レ非二永斷一。二釋二加 T2251_.64.0090b13: 行一。於レ中初釋二成就一。後反顯不成就一
T2251_.64.0090b16: 相一。故問中云二何法名爲種子一。答中諸師異解 T2251_.64.0090b17: 紛紜。竝皆由レ失二立意一。如二後當辨。先叙二正 T2251_.64.0090b18: 義一。初正示二種子所目法一。後此由下叙下功能 T2251_.64.0090b19: 名二種子一由上。初中名與レ色即五蘊。是功能所 T2251_.64.0090b20: 起之法。故先標。於生自果者。擧二所生果一以 T2251_.64.0090b21: 爲二所對一。辨二能生功能一。非三自種生二他果一故云 T2251_.64.0090b22: レ自。所有者簡二所無一。取二餘一切非所無一。展轉
T2251_.64.0090b25: 能一名二功能一。此功能非二唯隣近義一。而有二展轉一 T2251_.64.0090b26: 故。亦唯展轉有二隔間一可レ生レ果。已不レ爾故云二 T2251_.64.0090b27: 展轉シ隣近スル功能一。勿三於レ中爲二句逗一。言名色 T2251_.64.0090b28: 五蘊法。對レ生二自果一展轉シ隣近スル有二功力 T2251_.64.0090b29: 勢用一。此功能名二種子一。種子者。唯色名上生レ果 T2251_.64.0090c01: 勢用。非下名色即爲二功能一爲中種子上。是正示二種 T2251_.64.0090c02: 子所目法一。而答二問中何法字一。問。異體法展 T2251_.64.0090c03: 轉。若同體前後念唯隣近無二展轉一。何不レ爲二 T2251_.64.0090c04: 句逗一。解云。異體法豈唯展轉。若唯展轉有二間
T2251_.64.0090c07: 者此二ス功能一。目近故。由者因由。第三囀聲。相 T2251_.64.0090c08: 續等從レ寛向レ狹。三義即一義。正歸二最後差 T2251_.64.0090c09: 別生果功能一。故云二相續中一。餘準レ之。言此功
T2251_.64.0090c15: 其體得レ生。二由下隨二因勢力勝劣一時有中分限上。 T2251_.64.0090c16: 彼文亦由二差別生果功能一。其果得レ生。今亦取下 T2251_.64.0090c17: 功能生レ果勢用上。以立二種子名一。功能生レ果如二 T2251_.64.0090c18: 世種子一。故是叙下功能名二種子一義一。答二問中名 T2251_.64.0090c19: 爲種子一。如レ是解者。正依二此論立意及義旨一。兼 T2251_.64.0090c20: 依二舊論文勢一。舊論曰。何法名二種子一。是名色 T2251_.64.0090c21: 於レ生レ果有レ能。或現時。或當時。由二相續轉異 T2251_.64.0090c22: 勝類一故。何法名二轉異一。是相續差別。謂前後 T2251_.64.0090c23: 不同。何法名二相續一。生滅因果三世有爲法。何
T2251_.64.0090c26: 故。今論具示二其相一。竝無レ妨。彼今此字替在二 T2251_.64.0090c27: 或現時或當時六字一。即取果與果時。擧レ時。以
T2251_.64.0091a01: 也。第一解展轉等。上下各爲二三義一如レ次配 T2251_.64.0091a02: 當爲二能由一。此言隨レ應。若展轉。若隣近。若 T2251_.64.0091a03: 功能。而六種皆爲二種子異名一。詳曰。豈可二異 T2251_.64.0091a04: 名一。如レ是三三各別。離隔文義一。何可レ得レ理。誠 T2251_.64.0091a05: 似二鳩鴿喰豆。第二解此言爲二所生果一。是本二
T2251_.64.0091a08: 種子一得名義上。下叙下果依二此此一生旨上。言義同。 T2251_.64.0091a09: 其所歸意各別。故此言指レ果甚非也。第三解 T2251_.64.0091a10: 功能通二上二一。相續亦通二下二一。各有二二依主 T2251_.64.0091a11: 釋一。如レ次爲二能所由一。此言隨レ應指二二功能一。詳 T2251_.64.0091a12: 曰。如レ是上下各爲二依主一爲二別義一大非也。復 T2251_.64.0091a13: 相續之差別者。不レ爾。論文已爲二相續中轉 T2251_.64.0091a14: 變一。何忽背二論文一。令三轉變離別相續一。又神泰 T2251_.64.0091a15: 師云。名色中有レ功能生二於自類果一。所レ有展 T2251_.64.0091a16: 轉隣近生レ果。此功能有二三義一。一由二相續一。二
T2251_.64.0091a19: 莫大焉。故新舊兩論雖三上句有二具略一。於二下 T2251_.64.0091a20: 句一無二具略一。唯是一句也。勿レ迷下次論差別釋 T2251_.64.0091a21: レ義文相上。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: 初義爲レ正。後義非也。一別體諍前已畢故。二 T2251_.64.0091a26: 文相云二耽著時分一約二現行一故。三違二舊論一。曰 T2251_.64.0091a27: 隨安受貪愛一時。量無レ有レ功能修習四念處一
T2251_.64.0091b03: 振レ古讃言二大乘光一者。可レ謂虚名矣。皡曰。此 T2251_.64.0091b04: 破甚非也。約二文相一親二於瑜伽一。而普光等意。 T2251_.64.0091b05: 但辨二薩經異一。謂有部一向不同。經部同二大 T2251_.64.0091b06: 乘一。必非レ欲レ指同所明親一。故唯列二對法三成 T2251_.64.0091b07: 就名一耳。復於二二善等段一不レ言。至レ此總指同。 T2251_.64.0091b08: 何未レ得二指同意一得レ加レ破。又汝還不レ達二大乘 T2251_.64.0091b09: 宗致一。瑜伽。對法雖二文相且別一其意終同。故
T2251_.64.0091b12: 又大乘光嘉名由三譯事之功多在二大乘教一。非 T2251_.64.0091b13: レ由レ通達宗致一。汝未レ知二得名所由一。妄吐二麁 T2251_.64.0091b14: 言一。何不レ愼哉
T2251_.64.0091b17: 用一皆許二成就一。故云二遍一切種一。大乘亦爾。基
T2251_.64.0091b26: 古非一。初正義者。此總。次段別説。但總別説。 T2251_.64.0091b27: 全無レ有二法相異一。故次結生文言二前雖總説 T2251_.64.0091b28: 等一。正理曰。約二容有義一且作二是説一。其中差別
T2251_.64.0091c02: 故云二容有一云二雖總説一。是故上下一致法相。 T2251_.64.0091c03: 下已據二前後倶得差別一以判二三世單複一。今亦 T2251_.64.0091c04: 當下依二得前後一而辨中其三世上。夫於レ世無二別體
T2251_.64.0091c07: 凡有二三種別一。一未來現在過去次第。是約二生 T2251_.64.0091c08: 滅一以辨。如二四相等一是也。爲レ欲下顯叙生者 T2251_.64.0091c09: 必滅之道理一斷遮凡夫常著上故。二過現未次 T2251_.64.0091c10: 第。是據二因果一以説。如二十二因縁等一是也。爲 T2251_.64.0091c11: レ欲下顯説酬恩報答之旨一以勸中遮惡持善上也。 T2251_.64.0091c12: 三過未現。是依二生起次第一叙以顯二有爲法生
T2251_.64.0091c19: 與二現起一中間有二未生位一。故依二生起次一必過 T2251_.64.0091c20: 未現。今文依二後義一故過未現次第也。得前後 T2251_.64.0091c21: 倶必依二未來現在過去次一。是生滅義故。以下不 T2251_.64.0091c22: レ由二法生滅一不能レ辨二前後倶一故。而三世門 T2251_.64.0091c23: 依二得前後倶有無一以論二世單複一。據二容有總相一 T2251_.64.0091c24: 雖レ言二各三一。於二其中一有二三種別一。或有三三世 T2251_.64.0091c25: 法各具二三世得一。如二欲界善不善四蘊等一者。 T2251_.64.0091c26: 有二前後倶三一故。或有下在レ過去一具二三世一。在二 T2251_.64.0091c27: 現在一唯二世。在二未來一唯自未來一。如二欲界善 T2251_.64.0091c28: 不善色。色界善色蘊一者。以下無二前得唯有中法 T2251_.64.0091c29: 倶法後二上故。或有下唯在二三世一但有中自世得上。 T2251_.64.0092a01: 如二欲界無覆無記色等一者。唯法倶得無二前後 T2251_.64.0092a02: 起一故。如三下引二婆沙一應レ知。如レ是由二前後倶 T2251_.64.0092a03: 有無有二其差別一。今且總相施レ言故言二三世法 T2251_.64.0092a04: 各三一。別説已由二前後倶一。總説何不レ爾。是故
T2251_.64.0092a07: 過未現生起次第一。雖レ據二過未現一而論二得前
T2251_.64.0092a10: 覆無記。無覆無記。色界有レ三。除二不善一。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: 具二五蘊一。有覆無記唯有二四蘊一。色界三各具二
T2251_.64.0092a17: 在二現在一有二二世得一。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。謂在二過去未來 T2251_.64.0092a20: 現在一。皆具二三世得一故。無覆無記一切色蘊。
T2251_.64.0092a23: 去一得亦過去。若在二未來一得亦未來。若在二現
T2251_.64.0092a26: 處四蘊中善慣習者。如二佛。妙業天子。及餘有 T2251_.64.0092a27: 情所善慣習一。彼得亦皆世雜。刹那雜。謂在二三
T2251_.64.0092b08: 在二三世一各有二三世得一故。不定善色蘊如二欲 T2251_.64.0092b09: 界善不善色蘊説一。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。世不レ雜。刹
T2251_.64.0092b14: 彼得。世不レ雜。刹那不レ雜。隨在二彼世一。即惟有二
T2251_.64.0092b22: 來得一。若在二現在一彼法則有二未來現在得一。若 T2251_.64.0092b23: 在二過去一彼法則有二三世得一。擇滅非擇滅法雖 T2251_.64.0092b24: レ非二三世攝一而有二三世得一。然擇滅得有二二種一。 T2251_.64.0092b25: 謂有漏無漏。有漏擇滅得由レ離二欲界染乃至 T2251_.64.0092b26: 無所有處染故起。是世俗道類。若未離染彼 T2251_.64.0092b27: 滅惟有二過去未來得一。若已離染彼滅即有二三 T2251_.64.0092b28: 世得一。無漏擇滅得由レ離二三界見修所斷染一故 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。彼滅惟有二未來得一。若現在前。 T2251_.64.0092c03: 彼滅則有二未來現在得一。若已滅彼滅則有二三 T2251_.64.0092c04: 世得一。如レ是乃至有頂第九品法擇滅。若盡 T2251_.64.0092c05: 智未現前等如レ理應レ知。非擇滅得惟是有漏。 T2251_.64.0092c06: 彼最初得。若在二未來一彼滅惟有二未來得一。若 T2251_.64.0092c07: 在二現在一彼滅則有二未來現在得一。若在二過去一
T2251_.64.0092c10: 義意一全無レ有レ異 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。以二前後起ハ餘ノ未現所帶一故。有二未 T2251_.64.0092c22: 來得一若約レ有二前後起一是前得。過去未來隣 T2251_.64.0092c23: 近。如二未來現在現在過去隣近一故。若約二隔 T2251_.64.0092c24: 越相續一。亦有二後得一。猶如二欲不善色等一。有二現 T2251_.64.0092c25: 在得一即法後得。未來有二三世得一者。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: 有二三世得一者。現在唯倶得。未來法後。過去 T2251_.64.0092c28: 法前。是且約二前後倶具足一相一叙レ之。其單 T2251_.64.0092c29: 複等。如二論次文及次上辨一。後質二古非一者。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: 次據レ世及起用辨未可。不レ依二起用一何可レ辨二 T2251_.64.0093a19: 前後倶一。是未レ曉二論過未現次第意及總別兩 T2251_.64.0093a20: 段。婆沙意一。故致二此慢説一耳。又未來法有二過 T2251_.64.0093a21: 去現在得一者。皆是法前者未可也。前得隔レ世
T2251_.64.0093a24: 段無二大失一。而三世法得各有二前後倶一。而與二
T2251_.64.0093a27: 所明別一。若如レ初者非也。二論同故。若如レ後
T2251_.64.0093b01: 前得一。第二釋約二現在忍一依二容有一。先未二現在 T2251_.64.0093b02: 前一。前容レ有二前得一故。第三約二能有一。謂此現忍 T2251_.64.0093b03: 能有二未來忍前得一故。今云。三釋竝未レ盡。 T2251_.64.0093b04: 現忍於二未來レ有二法前得一。若彼住二未來一未來 T2251_.64.0093b05: 法倶得也。雖下所得法約二種類一不分別刹那 T2251_.64.0093b06: 三世等一。而判二前後一現在法於二現在法一法一
T2251_.64.0093b09: 法後法倶三得者。未三全得二此論。婆沙意一。若 T2251_.64.0093b10: 不レ由二前後倶差別而辨二三世得一。何可レ辨レ之。 T2251_.64.0093b11: 是互相依論也。而令二三論各別一者是何謂。其 T2251_.64.0093b12: 義意全同。此論前雖總説等。正理此説容有 T2251_.64.0093b13: 等文如何之一 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: 今現起者正有二倶得一。若不レ起前容レ有二前得一。 T2251_.64.0093b29: 未來者未起時有二前得一。若起必容レ有二倶得一。 T2251_.64.0093c01: 如レ是不定故。與&K二;光第二釋一言同義別。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: 法倶相望辨二容有不定一故。今云。非レ容有就二
T2251_.64.0093c10: 頌曰等
T2251_.64.0093c13: 色一者是欲界色。非レ謂二欲界及色界相違釋一」
T2251_.64.0093c16: 各有レ三。及有法倶法後無二法前一者。若在二未 T2251_.64.0093c17: 來一唯未來得。在レ現有二現未二得一。若在二過去一
T2251_.64.0093c20: 三世一。聰明論號豈非レ爲レ斯
T2251_.64.0093c23: 不レ唱。而云レ若云レ許。舊論曰。工巧ト威儀トノ極
T2251_.64.0093c30: 何爲三不慣習無二前後得一。答。今分別習不習一。 T2251_.64.0094a01: 細論二前後倶有無一。彼但總相明二成就一。未レ分 T2251_.64.0094a02: 別前後倶有無一。而若細論彼約二慣習者一也。光
T2251_.64.0094a11: レハ現在一即有二現ノ倶ト過去ノ前得一。在二過去一有二 T2251_.64.0094a12: 自ノ倶ト未來ノ前得一。此約二一相一。若約二得ノ相 T2251_.64.0094a13: 續一未來如レ前。若在二現在一未來ノ倶得ノ相續ト T2251_.64.0094a14: 及現ノ倶ト過ノ前トナリ。在二過去一亦準爾
T2251_.64.0094a27: 相順。非得與二所不得法一相違上故。故婆沙百
T2251_.64.0094b08: 有一。非得唯依下法法互不二成就一之道理上。不レ關二
T2251_.64.0094b15: 隨レ應不レ成就過去法一。未來法有二三世非得一。 T2251_.64.0094b16: 準レ前可レ知。現在有二過未非得一。亦準如レ是無二 T2251_.64.0094b17: 現在非得一。於二一法一成不成不レ竝故。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。如二前釋一。不レ得二過去法一現 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。隨二所應レ如二 T2251_.64.0094c04: 前釋一。乃至廣説レ未來有二三世非得一。及現在法 T2251_.64.0094c05: 有二過去未來非得一。無中現在非得上。如レ是不レ關二 T2251_.64.0094c06: 前後非レ得一。説文分明。前得約二前後倶一故。於二 T2251_.64.0094c07: 三世一有二單複差別一。今不レ爾故唯一相。問。得 T2251_.64.0094c08: 一世法具二三世一。必依二前後倶三一。今非得亦去 T2251_.64.0094c09: 未具レ三。設於レ現雖レ無二倶非得一。於二去來一應 T2251_.64.0094c10: レ有レ之。不レ爾何可レ具レ三。答。不二一例一。如二前言一。 T2251_.64.0094c11: 得非得相返。遮表各別。故得不レ依二前後倶一 T2251_.64.0094c12: 不レ能辨二三世門一。非得若依彼壞二自性一。及不 T2251_.64.0094c13: レ能レ辨二三世一。何者現在全無二現非得一。而去來 T2251_.64.0094c14: 各有二現非得一。若在二過去一者。現後非得。若在二 T2251_.64.0094c15: 未來一者。現前非得者。於二現法一既有二前後非 T2251_.64.0094c16: 得一。必應レ有二倶非得一。若爾違二處處文一。若有二倶 T2251_.64.0094c17: 非得一應レ非二現在法一。故不レ關二前後非得一。但 T2251_.64.0094c18: 就二不成就一。説レ之 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: 在法唯有二現在法非得一。而無二去來非得一。與二 T2251_.64.0095a04: 此論。婆沙。正理。入論等諸論一相返。故光記
T2251_.64.0095a07: 眞諦三藏一。於二西天一達二六足。發智一。學二婆沙。正 T2251_.64.0095a08: 理一。於二此土一譯二此論一。且著二義疏一。豈可レ有二此 T2251_.64.0095a09: 事一。撿二彼文勢一。於二但下現世上一寫脱無字一。對二 T2251_.64.0095a10: 下有三世一故。實是言三但無二現在一。影示有二去 T2251_.64.0095a11: 來非得一。但好二錯本違背現一。擧以評論。讃二新 T2251_.64.0095a12: 論一者。實是一時弊風也。如二十句義論一基師 T2251_.64.0095a13: 而自註解多依二錯本一。其事如二演祕辨。況舊論 T2251_.64.0095a14: 歴二數年一。遇二兵亂者。一何爲二譯者誤一乎。如二 T2251_.64.0095a15: 現流正理。婆沙。瑜伽。對法等一。毎レ有二形誤寫 T2251_.64.0095a16: 脱等違一。言二玄奘譯誤一者。汝新家輩許諾之一 T2251_.64.0095a17: 乎。何不二自愼一可レ笑矣。且指レ事者。此論五
T2251_.64.0095c08: 未次第一。猶以レ二對レ一爲二前後一何謂。又示二起 T2251_.64.0095c09: 用前後一意。今世相望亦理實約二起用一一世 T2251_.64.0095c10: 各有二前後一。故於二未來一有二彼過去法前非得一。 T2251_.64.0095c11: 此甚非也。設約二起用一。於二未來一有二過去法後 T2251_.64.0095c12: 非得一。何云二前非得一。是全不レ知三世次第有二三 T2251_.64.0095c13: 配立一。不レ達二論説過未現次第一。唯執二未現過 T2251_.64.0095c14: 一邊一。故致二此誤一。又三世門横望論二前後一。與二 T2251_.64.0095c15: 生起次第一別。於二何處一有二其別判説一耶。予按 T2251_.64.0095c16: 如二先言。於二世次第一凡有二三種一。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: 若第二念斷滅無二非得所依一。故現在心得二法
T2251_.64.0096a10: 而約二起用一論二前後一非也。夫前後必依二所不 T2251_.64.0096a11: 得法前後生起一。如二無爲法一無二生滅前後一。故 T2251_.64.0096a12: 不レ云二前後一而有二非得一。故知所不得法未レ滅 T2251_.64.0096a13: 已前。未來現在二位有二非得一。竝爲二法前非 T2251_.64.0096a14: 得一。法滅後非得爲二法後非得一故。何約二非得
T2251_.64.0096a17: 唯後非得一。此光釋實三藏加意。難意約二未 T2251_.64.0096a18: 捨時已入過去見惑一故。唯以二非一字一通レ之。 T2251_.64.0096a19: 然彼難本非也。夫前後非得。若未來。若現在。 T2251_.64.0096a20: 其法體留二其世一不レ渉二後世一者。唯法前非得 T2251_.64.0096a21: 也。若捨。若未得。其法體渉二他世一者。必有二前 T2251_.64.0096a22: 後二非得一。如二非想見惑一。斷道已前已有二法前 T2251_.64.0096a23: 非得一。斷已入二過去一。是法後非得。約レ斷致二問 T2251_.64.0096a24: 難一。光記尚非也。況約二未捨位一難二三藏一。不レ足
T2251_.64.0096a28: 三釋。第一約二種類同一。婆沙等正意。總相種類 T2251_.64.0096a29: 同判二得非得所得所不得法一。必不レ分別三世 T2251_.64.0096b01: 刹那等一。故於二得非得差別文一。唯云二六種三 T2251_.64.0096b02: 種一。不レ約二世等一也。此第一釋。順二三藏意一不 T2251_.64.0096b03: レ違婆沙正意一。爾問本非レ問違レ理故。何分別 T2251_.64.0096b04: 一法中未來過去一可レ致レ難。答亦雖レ無二大害一 T2251_.64.0096b05: 許レ問答レ之非也。應レ言下渉二二世一法故是二非 T2251_.64.0096b06: 得上。非レ局下在二未來一者上。現在前見惑有二法前非 T2251_.64.0096b07: 得一。可二斷捨一法故。斷已後是其法後非得。第
T2251_.64.0096b11: 倶非得一故。現在法法前爲二過去等一者。非三前 T2251_.64.0096b12: 後非得即爲二過未一。而迷例如レ是釋。過去法前 T2251_.64.0096b13: 唯過去等者妄釋。有二何理何教一一唯自世。一 T2251_.64.0096b14: 通二三世一。次無涅槃法下。如二寶疏一卷辨一。攝
T2251_.64.0096b17: 用者爲レ客。其正意者爲レ本。非三必關二法勝劣
T2251_.64.0096b20: 爲レ畢耳。意畢竟言唯約下終得二非擇滅一已去上。 T2251_.64.0096b21: 通下五識等得二非擇滅一者上。爾彼前生後不生故 T2251_.64.0096b22: 通二二非得一。故改レ文言レ定。定始未不生故。簡二 T2251_.64.0096b23: 彼五識等最後不生者一無二雜亂失一。而光師見二 T2251_.64.0096b24: 畢竟文一。而約二世俗智一解。雖二世俗智始末不 T2251_.64.0096b25: 生故唯法前非得一。此文依二彼光釋一見。若闕二 T2251_.64.0096b26: 謂唯三類智邊世俗智文一乎。無二彼簡一何可三 T2251_.64.0096b27: 唯約二世俗智一。若文言寛故取二一切畢竟不生 T2251_.64.0096b28: 法一。無二所闕失一亦有乙同下悲想見惑過去者。未 T2251_.64.0096b29: 來畢竟不生故。得二非擇滅一而通二二非得一。第 T2251_.64.0096c01: 二句攝上之失甲。是故改レ文作レ定。唯取二世俗智一。
T2251_.64.0096c04: 來之定。全不レ顯下遮二往昔現在生一其始是不 T2251_.64.0096c05: 生一。故畢竟言爲レ勝。而畢竟不生得二非擇滅一
T2251_.64.0096c08: 刹那一故。無レ有下從二未來一入二現在一往二過去一法 T2251_.64.0096c09: 妨難上。如二三類智邊世俗智一。非レ取二一切世俗
T2251_.64.0096c15: 決定。故得六句。非得三句。竝但總指レ法。 T2251_.64.0096c16: 不レ分別三世三界等一。又得於二所得法一。非二唯 T2251_.64.0096c17: 定倶起一一。或有レ後。或有レ前。故云二或前或後 T2251_.64.0096c18: 等一。何以レ彼可レ成下過去煩惱約二容有一有二二非 T2251_.64.0096c19: 得一等上
T2251_.64.0096c24: 欲聖慧一。諸非得已非得當非得。是謂二異生性一
T2251_.64.0096c29: 皆共顯示一切聖法一。謂諸聖法義有二總別一。初 T2251_.64.0097a01: 一是總。後五是別。今取レ要云二不獲聖法一
T2251_.64.0097a13: 切一雖二言同一唯苦忍中一切。取二三乘苦忍一不 T2251_.64.0097a14: レ殘故。依レ體分全大別。何得三難言二同レ前有一 T2251_.64.0097a15: レ難。謂於レ體雖レ爾。於二苦忍一有二分全一。唯言レ聖 T2251_.64.0097a16: 未レ知レ何故。應レ有二純苦忍聖道簡別一。故致二此 T2251_.64.0097a17: 難一。此通如レ前。更難云。汝欲下前義有一妨難未上 T2251_.64.0097a18: レ盡。立二別義一爾同レ前有レ難故。重説功唐捐。況 T2251_.64.0097a19: 約二少分一猶非也
T2251_.64.0097a22: 有レ三。大小合有レ六。此六落謝竝レ前成二九法一。 T2251_.64.0097a23: 故第三念得二彼九法一大小得各九成二十八一。 T2251_.64.0097a24: 竝二前六一總有二二十四一。第四念二十四能得。 T2251_.64.0097a25: 二十四小得合四十八。竝二前二十四一。總成二七 T2251_.64.0097a26: 十二一。第五念大小得各各七十二合成二百四 T2251_.64.0097a27: 十四一。餘應二準思一
T2251_.64.0097b01: 而無二有對質礙一故。互相容受不二隔礙一。舊論
T2251_.64.0097b06: 神太釋可也。光記初爲二問答一。後釋二第二念一
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。通二三界一。是異 T2251_.64.0097b18: 熟及等流非二長養一。非二色法一故。異熟者謂趣 T2251_.64.0097b19: 同分等。如二地獄趣一有情展轉相似。乃至天趣 T2251_.64.0097b20: 等有情亦爾。等流者界同分等。如二欲界有情
T2251_.64.0097b25: 分一。同分名義有二兩意一。一分是種類相似義。二
T2251_.64.0097b29: 相似名二同分一。同約二能同能似一是持業。若約二 T2251_.64.0097c01: 所同一。同類之上相似故依主釋。或同類相似
T2251_.64.0097c04: 類等一。舊論曰二衆生等類一。本論云二有情同類 T2251_.64.0097c05: 性一。加レ之法勝論。雜心論。甘露味論等唯名二 T2251_.64.0097c06: 種類一故。爾光記初釋。分爲二各別義一。違義及 T2251_.64.0097c07: 背二諸論一。後釋依二正理一爲二因義一。而不レ順二今
T2251_.64.0097c10: 今云。且依二正理論一。未レ同二小乘諸論一。未レ詳」
T2251_.64.0097c13: 明二得捨一。初中有レ三。初總釋。二會二異名一。三別
T2251_.64.0097c16: 之同分依主釋同即分持業。若依二正理一衆即 T2251_.64.0097c17: 同。衆同之分。如レ次持業依主也
T2251_.64.0097c20: 有情與二此有情一同類相似。故名二同分一。述二所 T2251_.64.0097c21: 由一意。一切有情各各一一無二差別一。平等有二 T2251_.64.0097c22: 此同分一。故名二無差別同分一。舊論曰。一切衆生 T2251_.64.0097c23: 與二衆生一同分。隨一衆生同分於二一切衆生一 T2251_.64.0097c24: 悉有故。入論曰。無差別者。謂諸有情皆有二我 T2251_.64.0097c25: 愛一。同資二於食一樂欲相似。此平等因名二衆同 T2251_.64.0097c26: 分一。然光記云。諸有情者顯二所依一也。有情同 T2251_.64.0097c27: 分者。顯二能依一也者非也。又光就二體一多一有二 T2251_.64.0097c28: 兩解一。初爲レ正。順丙婆沙云三衆同分謂有情同
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