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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64

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T2251_.64.0227a01:
T2251_.64.0227a02:
T2251_.64.0227a03: 阿毘達磨倶舍論卷第十五法義
T2251_.64.0227a04:  豐山上毛沙門快道記 
T2251_.64.0227a05: 此別解脱等 前卷一品總明三種。故言此。
T2251_.64.0227a06: 三種標章在前卷初。光明得處。時同異
T2251_.64.0227a07: 者非也。雖文中論時寄時論法。非但時
T2251_.64.0227a08: 差別。竝皆是處別。寶疏但明從得
T2251_.64.0227a09: 者。得論意
T2251_.64.0227a10: 初右從二得者性罪遮罪 二業。鮮本及正
T2251_.64.0227a11: 理。顯宗。光。寶。頌疏。竝作二類正。情非
T2251_.64.0227a12: 情等者。光有三解。第一封著二言第三謬
T2251_.64.0227a13: 迷正理文。中間二類二之解。獨爲最妙。謂不
T2251_.64.0227a14: 二種。言類故。故舊論曰。從二者謂衆生
T2251_.64.0227a15: 名。非衆生名。又性罪處。假制罪處。彼正理文
T2251_.64.0227a16: 情非情通性遮。全非二類釋。故寶師
T2251_.64.0227a17: 二種二。而證正理。可謂有眼目
T2251_.64.0227a18: 初左由此律儀有情處轉有情言兩讀。有情。有
T2251_.64.0227a19: 情處
T2251_.64.0227a20: 況從遮罪 光有兩釋是。寶二右
終注
解釋甚
T2251_.64.0227a21: 理。光師亦定散律儀之三道通局有四解
T2251_.64.0227a22: 竝取無妨。各含理。於中第二顯然。順正理
T2251_.64.0227a23:
T2251_.64.0227a24: 從恒時者蘊界處得 光記辨差別
T2251_.64.0227a25: 。是亦各有一理。謂隨心轉故異別脱。既
T2251_.64.0227a26: 心是通三世。故戒亦通。非唯通心故能縁
T2251_.64.0227a27: 法縁法是斷惡。是故不教受。故應
T2251_.64.0227a28: 五義。寶師引正理。同光第三。釋云
T2251_.64.0227a29: 世。同第四。斷惑者同第五。思
T2251_.64.0227b01: 初左由此差別加行後起 是婆沙百二十
T2251_.64.0227b02: 二右四句也。第一現在故得別脱。加行等故
T2251_.64.0227b03: 定道戒。第二根本業故唯定道戒。由
T2251_.64.0227b04: 故非別解脱。第三現在故別脱。根本故定
T2251_.64.0227b05: 道。第四去來故無別脱。加行等故非定道
T2251_.64.0227b06: 前所説。其義理明
T2251_.64.0227b07: 非於正得防護過現 下論主質婆沙四句
T2251_.64.0227b08: 。有相濫故。何謂相濫。若但言現加行等
T2251_.64.0227b09: 者。爲直從惡業。爲惡業所起處
T2251_.64.0227b10: 然不直從惡業。善惡相反。明來闇去故。
T2251_.64.0227b11: 故加處言彼相濫。今約近擧第三句。云
T2251_.64.0227b12: 現世惡業道。爲第一句加行等更云等。
T2251_.64.0227b13: 且約現二句而云現處。影顯第二第
T2251_.64.0227b14: 四句。善惡相反義易知。故且約現也。正理
T2251_.64.0227b15: 救。光師破之爲是。寶擧正理辨者非
T2251_.64.0227b16: 也。舊論。前第一句下加處言。而無此一段
T2251_.64.0227b17: 按是但言質不細義。故以爲爾。所謂譯
T2251_.64.0227b18: 人五失三不易也
T2251_.64.0227b19: 二右從一切有情支因有異 光二釋。第一
T2251_.64.0227b20: 正。第二非也。違頌釋故。顯宗三十十左
T2251_.64.0227b21: 曰。從一切有情トニ。皆等不。皆等言是
T2251_.64.0227b22: 三。舊論云。此護不護。爲皆從一切境。一
T2251_.64.0227b23: 切分。一切因
T2251_.64.0227b24: 二右支因説不定支不定者 自下二釋第二
T2251_.64.0227b25: 。初一句牒標頌文。支不下別釋。然寶疏。
T2251_.64.0227b26: 支因説不定句屬上爲總釋非也
T2251_.64.0227b27: 二右或有一類&MT10773;策戒 問。此四類別
T2251_.64.0227b28: 所遮寛狹四句法。若如初者。
T2251_.64.0227b29: 第四類應第三。若如後者。此二四三一
T2251_.64.0227c01: 一二三四。答。是約所遮寛狹。於婆
T2251_.64.0227c02: 沙不最後句。今立之。故在後。不
T2251_.64.0227c03: 也。光記六左雜心。婆沙相違
T2251_.64.0227c04: 。後釋爲
T2251_.64.0227c05: 言時定者能離殺等 近住能必一日夜。然
T2251_.64.0227c06: 限爲一日或爲一夜得也。光二釋。初釋
T2251_.64.0227c07: 寶同非也。後釋爲勝。今等一日一夜等
T2251_.64.0227c08: 故。舊論曰。我於此護。乃至一月等。是名
T2251_.64.0227c09: 定分別。彼一年半年云乃至。定知等是一日
T2251_.64.0227c10: 一夜
T2251_.64.0227c11: 三右由普於有故得律儀 自下答有六。一
T2251_.64.0227c12: 正答。二叙毘婆沙師反顯答。三彼説下叙
T2251_.64.0227c13: 餘師&MT10769;婆沙師。四故如是下論主破婆沙師
T2251_.64.0227c14: 前説。五若爾下乘&MT10769;前師。六以一切
T2251_.64.0227c15: 下前師答。是則初也。婆沙百二十初左云。應
T2251_.64.0227c16: 是説。律儀從所能非所能處
T2251_.64.0227c17: 三右毘婆沙師有得捨過 二叙婆沙師反
T2251_.64.0227c18: 顯答。前&MT10769;意唯從所能故。乖反質通釋。婆
T2251_.64.0227c19: 沙百二十初右若但從所能處得者。則此律
T2251_.64.0227c20: 儀應増減謂從非所能處。生所能處時。
T2251_.64.0227c21: 律儀可増。即從所能處非所能處時。律
T2251_.64.0227c22: 儀可減。雜心三十三右云。以別解脱戒普
T2251_.64.0227c23: 一切能不能所律儀
初説
若異
T2251_.64.0227c24: 者。律儀應増減。以能者生不能處不能
T2251_.64.0227c25: 者生能處故。如是有何過。謂非捨時應
T2251_.64.0227c26: 別解脱律儀。此中以増減失&MT10769;
T2251_.64.0227c27: 。全非總發別發異。然光寶等爲總發別發
T2251_.64.0227c28: 兩家。誤之甚
T2251_.64.0227c29: 三右彼説不然如何無減 三叙有餘師&MT10769;
T2251_.64.0228a01: 毘婆沙師通。舊論十一十五左有餘師説言
T2251_.64.0228a02: 今按爲勝。今論梵本若脱。或三藏略之。或
T2251_.64.0228a03: 彼言有誤。以何知之。此問決出雜心。故
T2251_.64.0228a04: 有餘。是標餘説故。於中間評簡
T2251_.64.0228a05: 。若是不爾。何於最後評簡。此中
T2251_.64.0228a06: 五。初餘師&MT10769;。二婆沙師總非。三餘師徴。
T2251_.64.0228a07: 四婆沙師釋。五餘師&MT10769;絶。今爲對挍
T2251_.64.0228a08: 舊論。雜心。舊論曰。若從是所能境護。此
T2251_.64.0228a09: 護則有増減。所能非所能互相轉。故此義自
T2251_.64.0228a10: 成。毘婆沙師説。如是有餘師説。此義不
T2251_.64.0228a11: 云云雜心三十三左前引増減失。次有
T2251_.64.0228a12: 論主所正四句而云。於生草等得。乾時捨
T2251_.64.0228a13: 者不爾。生草處起故。謂能不能。如是説者
T2251_.64.0228a14: 爾。衆生前後同性。生草等後非性。於
T2251_.64.0228a15: 論阿羅漢般涅槃同此説。後非性故。此義
T2251_.64.0228a16: 擇品當廣説已上
T2251_.64.0228a17: 光記爲論主&MT10769;非也。寶師叙古問答者無
T2251_.64.0228a18: 失。而故如是釋於理不然句屬上非也。
T2251_.64.0228a19: 又光釋生草等兩解。後解爲善。彼共許
T2251_.64.0228a20: 救辨差別
T2251_.64.0228a21: 四右謂諸屠羊罝弶等 答中有四。初列
T2251_.64.0228a22: 二種。此中準婆沙。雜心正標十二。而顯
T2251_.64.0228a23: 限更言等。以此事故。諸經論列數不同婆
T2251_.64.0228a24: 沙百十七初右雜心三十右及瑜伽九六右竝明
T2251_.64.0228a25: 十二種。雜集八三右十五種。北涅槃二十
T2251_.64.0228a26: 十五左十六種。優婆塞戒經七三右
T2251_.64.0228a27: 經論。在義章七四十
八右
章安涅槃疏十二五右
T2251_.64.0228a28: 窟上末八十
一左
對法疏六二十
六右
。屠羊者。應音云。
T2251_.64.0228a29: 達胡切。説文。屠刳也。廣雅。屠壞也。案屠分
T2251_.64.0228b01: 割牲肉已上是必殺。雜心云。屠羊者。謂
T2251_.64.0228b02: 殺羊。以殺心若養。若賣。若殺。悉名屠羊
T2251_.64.0228b03: 已上餘準之知。魁膾者。雜心云。主人自
T2251_.64.0228b04: 活。應音二十五(十五右)又
第七(十八右)大同
云。苦迴切。下古外
T2251_.64.0228b05: 切。魁師也。首也。膾切肉也。主人者也。或
T2251_.64.0228b06: 儈。音儈。聲類。儈合市人。儈非此義
T2251_.64.0228b07: 章安曰。是販魚肉典軍之人。又云。是行杖
T2251_.64.0228b08: 者。劫盜者。雜心。稱作賊婆沙同 曰。常行
T2251_.64.0228b09: 。典獄者。雜心。稱守獄婆沙同 曰。以
T2251_.64.0228b10: 自活。舊論。云獄卒。縛龍者。雜心。云
T2251_.64.0228b11: 。婆沙云。爲活命故習龍蛇。或言
T2251_.64.0228b12: 。雜集八三右云。縛象與呪龍別標。云縛象
T2251_.64.0228b13: 者。恒處山林。調犱野象檀。呪龍者。習
T2251_.64.0228b14: 龍蛇。戲樂自活已上應音二十四二十
三右
T2251_.64.0228b15: 百論第四怛策迦云。龍王名也。昔有仙人
T2251_.64.0228b16: 會呪此龍。令其入火。龍王憂怖遂投帝釋
T2251_.64.0228b17: 座而住。仙人知已更以帝與龍。一時
T2251_.64.0228b18: 倶墮。帝釋求哀。得所患。龍遂死焉。罝弶
T2251_.64.0228b19: 者。應音。子邪切。下渠亮切。爾雅。兎罟謂
T2251_.64.0228b20: 。郭璞曰。罝遮取兎也韻集云。施羂於道
T2251_.64.0228b21: 弶。今畋獵家施弶。以取鳥獸者。其形似
T2251_.64.0228b22: 弓也。舊論。云網捕人是事也。婆沙音釋云。
T2251_.64.0228b23: 罝弶兎網也。雜集云罝兎是也
T2251_.64.0228b24: 等言類顯不律儀者 重釋等言。王與
T2251_.64.0228b25: 刑伐二別。如光記釋。故雜心三十左曰。若王
T2251_.64.0228b26: 若典刑。若聽訟官。有害心者。悉墮不律儀
T2251_.64.0228b27: 已上 又應音。唯牒典刑伐言。不牒王
T2251_.64.0228b28: 。故曰。典刑伐者。典主也。下胡經切。刑
T2251_.64.0228b29: 也。易曰。刑法也。井爲刑法也。春秋元命
T2251_.64.0228c01: 苞曰。刑字從刀從井。井以飮人人入井。爭
T2251_.64.0228c02: 水陷於泉。以刀守之。割其情人有
T2251_.64.0228c03: 。但恒等文。似總釋上。然此但局類顯。何
T2251_.64.0228c04: 者。此等雖正作害。而含害心。故前十二
T2251_.64.0228c05: 種非唯害心。亦正爲殺。故雜心云云。
T2251_.64.0228c06: 。然寶師爲總釋非也。光意屬釋名。非中
T2251_.64.0228c07: 非也。次論有彼一類簡。故又光理三十九六右
T2251_.64.0228c08: 曰。等言類顯乃至及王。典刑伐斷罪彈官等
T2251_.64.0228c09: 但恒有害心不律儀者。由已下
釋名
是種
T2251_.64.0228c10: 類住不律儀故。有不律儀故。行不律儀
T2251_.64.0228c11: 故。巧作不律儀故。數習不律儀故。名不律
T2251_.64.0228c12: 儀者顯宗
全同
彼科節明也
T2251_.64.0228c13: 四右由彼一類不律儀者 三釋名。初釋依
T2251_.64.0228c14: 主。能所住別。後釋有財。以不律儀爲資財
T2251_.64.0228c15: 故。正理更有三釋。如上引
T2251_.64.0228c16: 四右言屠羊者當知亦爾 四別釋。非唯是
T2251_.64.0228c17: 。如上引文。而約根本
T2251_.64.0228c18: 四右遍於有情得不律儀 自下第三薩經
T2251_.64.0228c19: 問答。大爲三一問答諸有情遍不遍。二問
T2251_.64.0228c20: 答不律儀具不具。三標條兩宗別。寶疏大分
T2251_.64.0228c21: &MT10769;是。光記未科名。而亦至下亂
T2251_.64.0228c22: 非也。光記爲經部&MT10769;是。寶疏叙
T2251_.64.0228c23: 沙問答者非也。百十七三左此初重問答
T2251_.64.0228c24: 雜心三十左稍廣。然竝無救已下。況正
T2251_.64.0228c25: 理三十九七右經主作此例。擧若觀未
T2251_.64.0228c26: 來等文。設婆沙文。義當經薩。今欲經勝
T2251_.64.0228c27: 薩負。應經部&MT10769;。故下標列兩宗豈非
T2251_.64.0228c28: 此。第一中有七。此即初也。如文可
T2251_.64.0228c29: 四左由彼損害心 二有部約容有通。
T2251_.64.0229a01: 婆沙百二十七三左云。一切有情作羊像
T2251_.64.0229a02: 其前。於彼一切皆有惡心。故於一切
T2251_.64.0229a03: 不律儀
T2251_.64.0229a04: 四左既知至親得不律儀 三經部破有二。
T2251_.64.0229a05: 初約現親。二約聖者。初意云。若爲羊等
T2251_.64.0229a06: 時於羊等爾。今既知至親現非羊等。於
T2251_.64.0229a07: 彼非羊等至親何起。又聖者約容有。永無
T2251_.64.0229a08: 羊道理何起
T2251_.64.0229a09: 四左若觀未來得不律儀 四叙有部救。問。
T2251_.64.0229a10: 此救爲現親&MT10769;。爲聖者&MT10769;。爲竝救
T2251_.64.0229a11: 若爾何過。倶有過失。若唯救&MT10769;。何破中
T2251_.64.0229a12: 聖。若唯救&MT10769;。一無永作羊理。何可
T2251_.64.0229a13: 未來羊。二破中何加親。若竝救者。聖者豈未
T2251_.64.0229a14: 來爲羊。答。但救至親&MT10769;。無聖未來容
T2251_.64.0229a15: 羊理故。破中加聖者。羊等有未來爲親爲
T2251_.64.0229a16: 聖兩義故。寶疏八左
終目
但約至親勝。光記
T2251_.64.0229a17: 十四右
三目
但約聖者。意迷正理救釋。非中之非
T2251_.64.0229a18: 也。此救意於現親。有未來容羊等自體
T2251_.64.0229a19: 之五蘊。故觀未來羊等自體得。婆沙百十七
T2251_.64.0229a20: 三左曰。雖羊處不律儀。然諸有情皆
T2251_.64.0229a21: 羊蘊界處。問。聖者&MT10769;何可通。謂。雜心三
T2251_.64.0229a22: 十左云。若復無羊理者。於彼亦有害心
T2251_.64.0229a23: 故得不律儀。如慈心仁想普周。今破云。
T2251_.64.0229a24: 善惡不齊。何得慈。亦復於聖無
T2251_.64.0229a25: 。何彼心可
T2251_.64.0229a26: 是則羊等得不律儀 五經部例&MT10769;。初叙
T2251_.64.0229a27: 未來無害意。後正例&MT10769;。於現羊等
T2251_.64.0229a28: 來容爲親及聖自體。觀彼本來親等。應
T2251_.64.0229a29: 現羊等發不律儀光寶同
竝無
T2251_.64.0229b01: 四左於羊等現得不律儀 六有部以共許
T2251_.64.0229b02: 現量前例&MT10769;。故云既。現羊言於彼
T2251_.64.0229b03: 於母等現應求異理 七經部復例&MT10769;
T2251_.64.0229b04: 二。初正例&MT10769;。後勸示以別義&MT10769;
T2251_.64.0229b05: 初正例&MT10769;意汝現羊有害心惡戒。準
T2251_.64.0229b06: 現親無害心決定。何得惡戒。害心有無
T2251_.64.0229b07: 惡戒起不起竝是齊等故。如是汝約
T2251_.64.0229b08: 未來例&MT10769;。依現有現例&MT10769;。兩重等&MT10769;
T2251_.64.0229b09: 免。應別道理汝有部所立。已上
T2251_.64.0229b10: 二段光無釋。寶疏九右例破。約
T2251_.64.0229b11: 之理。理無巨害。然全非論意。疏中不觀當
T2251_.64.0229b12: 親。不下不衍文。例下應不觀文
T2251_.64.0229b13: 四左又屠羊等七支惡戒 自下第二問
T2251_.64.0229b14: 不律儀具不具三。一經部&MT10769;。二有部通。
T2251_.64.0229b15: 三經部&MT10769;絶。寶科節爲是。光記此文屬
T2251_.64.0229b16: 非也
T2251_.64.0229b17: 五右毘婆沙師不律儀人 自下第三標
T2251_.64.0229b18: 兩宗別。寶疏意亦爾爲是。光記爲&MT10769;
T2251_.64.0229b19: 非也。不&MT10769;通釋故。何者。正理光具引
T2251_.64.0229b20: &MT10769;處中罪不律儀故。又今但叙
T2251_.64.0229b21: 自所立。故云缺支。一分。一分豈可
T2251_.64.0229b22: &MT10769;。又示經部宗所立相反故。又光證
T2251_.64.0229b23: 者全誤也。彼通&MT10769;。此叙宗。故彼無
T2251_.64.0229b24:
T2251_.64.0229b25: 五右經部諸師互相違故 二標條經部宗
T2251_.64.0229b26: 三。初明不律儀。二例釋律儀。三善惡
T2251_.64.0229b27: 相反所由。婆沙百十七五左健馱羅國義同
T2251_.64.0229b28:
T2251_.64.0229b29: 已説從彼未説當説 寶科名惡處
T2251_.64.0229c01: 方便是。光除方便言非也。與前無
T2251_.64.0229c02:
T2251_.64.0229c03: 五左於齋日月半月及年 光兩釋。初釋分
T2251_.64.0229c04: 是。釋月半第十五日及月盡日非也。
T2251_.64.0229c05: 後分句非也。爲三齋月亦非也。舊論十一
T2251_.64.0229c06: 十七左曰。若齋日及半月一月中我當恒施
T2251_.64.0229c07: 他食
T2251_.64.0229c08: 六左有餘部説感墮罪 光十九右十三右
T2251_.64.0229c09: 經部。瑜伽四十一十八丁行事鈔上一八左
T2251_.64.0229c10: 竝同經部。略纂十六璟師云。如諸苾芻犯
T2251_.64.0229c11: 他勝處法。即棄捨別解脱戒者。如小乘中
T2251_.64.0229c12: 經部。上座部。正量部説等者。皆云捨。於
T2251_.64.0229c13: 品纒中。隨起何纒初重罪即捨律儀。唯
T2251_.64.0229c14: 薩婆多師起三品纒他勝皆不戒。又
T2251_.64.0229c15: 表無表章云上座部。有部三纒。不
T2251_.64.0229c16:
感墮罪者。光寶竝言墮地獄罪 鈔
T2251_.64.0229c17: 篇數名報篇中之一
八左
云。初言波羅夷者。僧祇。
T2251_.64.0229c18: 義當極惡。三意釋之。一者退沒。由此戒
T2251_.64.0229c19: 道果無分故。二者不共住。非道而已。更
T2251_.64.0229c20: 二種僧數。三者墮落。捨此身在阿
T2251_.64.0229c21: 鼻地獄故。十誦云墮不如意處。薩婆多解
T2251_.64.0229c22: 云。由與魔鬪以此戒便墮負處資持記
云。僧
T2251_.64.0229c23: 祇墮義與
今云。此論已云感。定是墮地獄。
T2251_.64.0229c24: 故舊論十一十八右感大燒然罪。又毘奈耶
T2251_.64.0229c25: 一云。乖涅槃性墮落崩倒。被他所勝
T2251_.64.0229c26: 救濟
T2251_.64.0229c27: 六左非犯一邊一切律儀 光記十九左
T2251_.64.0229c28: 悉。寶疏十二左釋云一邊罪。隨機羯磨上
T2251_.64.0229c29: 二十
一右
云。四重罪云邊罪。此意。邊至極邊際義。
T2251_.64.0230a01: 四重極重罪故。又舊論曰。由動壞一處
T2251_.64.0230a02: 一切護。此不然。準之唯約一多相對。或
T2251_.64.0230a03: 一處者。四重處一處與一邊罪義不
T2251_.64.0230a04:
T2251_.64.0230a05: 六左非犯餘罪有斷尸羅 光記爲例可也。僧
T2251_.64.0230a06: 殘罪等爲餘罪。寶疏十二左兩釋。初釋邊罪
T2251_.64.0230a07: 餘罪非也。與前段異故。後釋不犯之
T2251_.64.0230a08: 餘爲餘罪。亦非也。今對四重。以僧殘等
T2251_.64.0230a09: 餘故。故舊論曰。犯別學處。餘學處斷無
T2251_.64.0230a10: 此義
T2251_.64.0230a11: 薄伽梵説立他勝名 十誦二十一三十
四右
曰。
T2251_.64.0230a12: 若比丘於是四墮法。若作一一法是非
T2251_.64.0230a13: 。非沙門。非釋子。失比丘法。如以下
引此文
T2251_.64.0230a14: 羅樹頭斷更不生不青不長不廣。比丘亦
T2251_.64.0230a15: 是 他勝者。當墮法言。梵云波羅夷。四
T2251_.64.0230a16: 分律云。波羅夷譬如人頭復生。若
T2251_.64.0230a17: 此法復成比丘
T2251_.64.0230a18: 七右依勝義苾芻 光二釋。初爲勝。寶亦爾
T2251_.64.0230a19: 也。後釋無害。而是穿義也。舊論云眞實比
T2251_.64.0230a20:
T2251_.64.0230a21: 七右律中自釋破戒苾芻 十誦一五左曰。若
T2251_.64.0230a22: 比者有四種。一者名字比丘。二者自言比丘。
T2251_.64.0230a23: 三者爲乞比丘。四破煩惱比丘。名字比丘者。
T2251_.64.0230a24: 名爲稱。自言比丘者。用白四羯磨
T2251_.64.0230a25: 足戒。又復賊住比丘剃除鬢髮。被著袈裟。自
T2251_.64.0230a26: 我是比丘。爲乞比丘者。從他乞食故。如
T2251_.64.0230a27: 婆羅門從他乞時亦言我是比丘出家破煩
T2251_.64.0230a28: 惱比丘者。諸漏結縛煩惱衆生。能受後身生
T2251_.64.0230a29: 熟苦報生死往來相續因縁。若能知見斷
T2251_.64.0230b01: 是漏。拔盡根本。如多羅樹頭畢竟不
T2251_.64.0230b02: 已上有部毘奈耶一加白四羯磨圓具苾芻爲
T2251_.64.0230b03: 五。十誦合爲自言。然光寶唯約賊住解釋
T2251_.64.0230b04: 經意。亦背論文。律中者。正理作由律
T2251_.64.0230b05: 自釋。無中言。光寶牒亦爾也。舊論云。於
T2251_.64.0230b06: 奈耶中。是決判説。由字有無互通。乞匃。應
T2251_.64.0230b07: 音云。匃古艾切。蒼頡篇。乞行請求也。字體從
T2251_.64.0230b08: 人從亡。言人亡財物則行求匃也。破戒。正
T2251_.64.0230b09: 理亦爾。戒字惑形誤。舊論如律云破煩惱
T2251_.64.0230b10: 光記釋四。各有兩釋。初中初釋爲勝。二中
T2251_.64.0230b11: 初釋順一途盡。後釋非也。三中後釋順
T2251_.64.0230b12: 律文也。四中約律文相初釋爲是。若據
T2251_.64.0230b13: 後釋亦爲是。寶疏同後釋
T2251_.64.0230b14: 七右此義中言非苾芻 此上教證。下理證。
T2251_.64.0230b15: 二。初成自。後遮他。初成自意。名想唯名
T2251_.64.0230b16: 重。乞匃亦唯約乞食。破惑雖具受。定
T2251_.64.0230b17: 犯。於自稱中二。賊住。具戒。今約
T2251_.64.0230b18: 白四羯磨受具自稱苾芻非苾芻 光記
T2251_.64.0230b19: 此義中兩釋。後釋爲善。以文。釋
T2251_.64.0230b20: 白四亦兩釋。初釋無失。而未全得論意。唯
T2251_.64.0230b21: 自稱賊住一邊。故後釋同前釋名想
T2251_.64.0230b22: 又解而似舊論云此義中白四羯磨
T2251_.64.0230b23: 受戒説爲名比丘。今按。舊論文錯。應
T2251_.64.0230b24: 名爲自稱比丘
他本
T2251_.64.0230b25: 七左僧祇食 光二十
二左
云。僧謂僧伽。此云衆。祇
T2251_.64.0230b26: 謂所有。僧伽所有名曰僧祇。即是衆所有食
T2251_.64.0230b27: 僧祇食。今僧伽僧祇唯男女聲異。今屬
T2251_.64.0230b28: 故。囀女聲故。舊論譯云大衆食光釋似
T2251_.64.0230b29: 鑿空。僧伽僧祇僧衢無畏疏八(十
三右ヲ)翻
僧計
T2251_.64.0230c01: 彌陀
經文
隨求大心呪耶。竝皆梵偖促也
T2251_.64.0230c02: 毘訶羅 舊論譯云住處。光二十
二左
云。義翻爲
T2251_.64.0230c03: 寺。是所住處義 應音二十五十五左云。此云
T2251_.64.0230c04: 遊。謂僧遊履處也。此土以寺代之。有部律
T2251_.64.0230c05: 四十六亦云寺。無畏疏十一云。此云住處
T2251_.64.0230c06: 或云
T2251_.64.0230c07: 七左大師依彼驅擯衆中 中含二十九十一
T2251_.64.0230c08: 瞻波經全三
紙半
棄不淨比丘。廣説三喩
T2251_.64.0230c09: 各喩終曰。大目犍連。若諸梵行知者。便作
T2251_.64.0230c10: 。是沙門汚
淨比丘
是沙門辱。是沙門憎。是
T2251_.64.0230c11: 沙門刺。知已便當共擯棄之已上實非苾芻
T2251_.64.0230c12: 稱苾芻者二句八字。光記稽古從
之迷也
上非也。
T2251_.64.0230c13: 寶疏屬下是也。何者。非經文故。者言是牒
T2251_.64.0230c14: 詞故。彼言所指不成故。是故舊論曰。非
T2251_.64.0230c15: 自稱爲比丘。於此人比丘法何相。於此
T2251_.64.0230c16: 人言。當今彼字。豈可前段
T2251_.64.0230c17: 隨相是何體必應有 隨戒其苾芻相是
T2251_.64.0230c18: 何。其體必應有。舊論云。相是相。雖爾不
T2251_.64.0230c19: 比丘法
T2251_.64.0230c20: 以世尊汚道沙門 長含三七左佛答周那
T2251_.64.0230c21: 頌曰。如汝所問。沙門凡有四。志趣各不同。
T2251_.64.0230c22: 汝當別之。一行道殊勝。二善説道義。三
T2251_.64.0230c23: 依道生活。四爲道作穢。能度恩愛刺。入
T2251_.64.0230c24: 。無疑超越人天路。説此道殊勝。善解
T2251_.64.0230c25: 一義道無垢穢。慈仁決衆疑。是爲善説
T2251_.64.0230c26: 。善敷演法句。依道以自生。遥望無垢場
T2251_.64.0230c27: 依道生活。内懷於奸邪。外像如清白。虚
T2251_.64.0230c28: 誑無誠實。此爲道作穢。雜事三十七七右曰。
T2251_.64.0230c29: 四沙門第五。我今爲汝説次第。應
T2251_.64.0231a01: 勝道及示道。淨道活命竝汚道。婆沙六十六
T2251_.64.0231a02: 六右四人。是一端耳。準陀。舊論亦爾。長含
T2251_.64.0231a03: 周那。又餘文云純陀。竝梵&T049271;促耳。光寶
T2251_.64.0231a04: 竝翻云稚小。應音翻爲妙義。光通凡夫沙
T2251_.64.0231a05: 四釋。初二乃偏。第三備足。第四非也。違
T2251_.64.0231a06: 經論
T2251_.64.0231a07: 八左亦捨少分殊勝善根 光二十
六左
三因
T2251_.64.0231a08: 色界煗等四善根無色。以殊勝故。
T2251_.64.0231a09: 此意少分即殊勝。寶疏十六右四善根皆爲
T2251_.64.0231a10: 上忍世第一少分。今云。各有得失
T2251_.64.0231a11: 光記簡無色得。不世第一等總爲
T2251_.64.0231a12: 失也。寶亦簡世第一等得。不無色
T2251_.64.0231a13: 失。正理云煗等應取之也。然光但
T2251_.64.0231a14: 殊勝所簡少分釋。寶釋少分殊勝
T2251_.64.0231a15: 所簡
T2251_.64.0231a16: 九左有餘師説依表得故 光三十
一左
寶竝後師
T2251_.64.0231a17: 正。婆沙顛末叙健馱羅國。迦濕彌羅國
T2251_.64.0231a18: 兩義。皆以當國正。今兩師如次彼外國。
T2251_.64.0231a19: 當國。舊論十一二十
一右
初云有餘師説。次云
T2251_.64.0231a20: 婆沙師説是義不然等。既有前義之語
T2251_.64.0231a21: 論主意在後。光寶破正理。稱有別。叙
T2251_.64.0231a22: 舍師救竝同。光以本國師失。寶疏
T2251_.64.0231a23: 十八左善戒無中捨直得破。竝包取爲是。
T2251_.64.0231a24: 表無表章用正理義云。今大乘中雖
T2251_.64.0231a25: 義亦應爾。若受戒時作永捨心即便永
T2251_.64.0231a26: 捨。若心勢捨至於明旦律儀時。還復相
T2251_.64.0231a27: 續。由彼惡思不永捨
T2251_.64.0231a28: 九左一由受心斷壞 光三十
四左
正理。受心中
T2251_.64.0231a29: 作業者非也。寶爲正。彼意。正理初番約
T2251_.64.0231b01: 唯意樂捨。後番由作業乃捨意樂。竝是受
T2251_.64.0231b02: 心斷壞。此論且唯依作業受心。非
T2251_.64.0231b03: 此論別。而亦不相違
T2251_.64.0231b04: 九左二由勢力斷壞故 寶師會正理。婆
T2251_.64.0231b05: 光解。寶最爲勝。正理以前義故。
T2251_.64.0231b06: 此論故。問。正理意雖同文故來。而
T2251_.64.0231b07: 軌範師。若爾何耶。答。彼因等起及限
T2251_.64.0231b08: 齊各別。此論亦約等起之。而今唯約
T2251_.64.0231b09: 限齊遮。勿二門
T2251_.64.0231b10: 十右三由作業斷壞故 寶疏十九左正理。及
T2251_.64.0231b11: 受心。作業優。光記三十
六左
問答有三解
T2251_.64.0231b12: 正理第一第三縁文。然正理第一縁作業。
T2251_.64.0231b13: 受心捨方便非作業捨。作強増業故。前劣
T2251_.64.0231b14: 業意樂即息。第三縁云期加行者。即期
T2251_.64.0231b15: 故。問。本非論意。三解何得論。而一三
T2251_.64.0231b16: 差別實如初二釋。雜心釋受心心念
T2251_.64.0231b17: 今第三身口行初釋
依怙
又上論五左
T2251_.64.0231b18: 處中得縁中云。由受謂自誓。由重行
T2251_.64.0231b19: 善行第二釋
依怙
第三釋非也
T2251_.64.0231b20: 十右六由善根斷壞故 正理三十九(二
十一右)
破。
T2251_.64.0231b21: 彼破意。今論標六由善根斷故。亂別解脱斷
T2251_.64.0231b22: 善捨。若爾加行義何可知。故改言六由依
T2251_.64.0231b23: 根斷。唯破此義惡。故破中言
T2251_.64.0231b24: 第六縁名爲斷善。不何唯約光未
T2251_.64.0231b25: 此意。謂
惡救釋非也
若作是説下破救。救意云。標
T2251_.64.0231b26: 斷善。而意取斷善加行。故述釋云加行
T2251_.64.0231b27: 之云。若爾定共戒加行亦名定共。應
T2251_.64.0231b28: 七縁。光記未正理意。但謂
T2251_.64.0231b29: 救釋。二釋竝非非也 寶師破云
T2251_.64.0231c01:  疏於六下釋諸妨&MT10769;。大有四段。初辨
T2251_.64.0231c02: 表無表寛狹。明此論唯約無表。會婆沙百
T2251_.64.0231c03: 二十二五左表無表。謂無表得必有表故。
T2251_.64.0231c04: 狹無表寛表隨捨。有表不無表故。
T2251_.64.0231c05: 表定捨無表。是故此論偏約無表。婆
T2251_.64.0231c06: 沙通約二。竝不相違。二然捨下明第六
T2251_.64.0231c07: 縁定是加行。闇破正理論。既是處中。雖
T2251_.64.0231c08: 斷善。而加行捨。然正理破斷善言。失章意
T2251_.64.0231c09: 也。亦兼顯此論擧善顯惡。故雙云斷善斷
T2251_.64.0231c10:
T2251_.64.0231c11: 三又受下通得戒加行捨處中不善。應立
T2251_.64.0231c12: 戒捨第七縁&MT10769;。通意彼攝入第一縁
T2251_.64.0231c13: 受心捨故。不別立此。是則通正理七縁&MT10769;
T2251_.64.0231c14: 也。四捨別下勸示諸捨縁差別光三十八左
下廣分別
T2251_.64.0231c15: 如鹹鹵田 應音云。胡緘切。下力古切。説文
T2251_.64.0231c16: 鹵謂西方鹹地也。确薄之地也。天生曰鹵。人
T2251_.64.0231c17: 生曰鹽。鹽在東方。鹵在西方。釋名云。地
T2251_.64.0231c18: 物曰鹵。故字從西省下象鹽形
T2251_.64.0231c19: 契經中言卵生龍等 有人云。四含無文。而
T2251_.64.0231c20: 處胎經四見。大乘所誦。非今所關也。或曰。
T2251_.64.0231c21: 瑞應經下。僧護經初丁見。予親讀文。具戒必
T2251_.64.0231c22: 八戒
T2251_.64.0231c23: 十一左半月八日 光四義第四爲正 婆沙
T2251_.64.0231c24: 百三十三十五左半月八日。十四日。十五
T2251_.64.0231c25: 。雜含四十十五右曰。於月八日。十四日。十
T2251_.64.0231c26: 五日
T2251_.64.0231c27: 此得妙行非得律儀 四分三十五二左曰。佛
T2251_.64.0231c28: 言。畜生於我法中長益。若未出家
T2251_.64.0231c29: 出家具足戒。若已與出家
T2251_.64.0232a01: 足戒滅擯
T2251_.64.0232a02: 生無色界彼必非有 麟云。謂無色故現在
T2251_.64.0232a03: 戒。有漏繋定故生上。不下過未戒
T2251_.64.0232a04: 無漏
T2251_.64.0232a05: 除中定無想 麟云。僻見故。暉鈔云。梵王起
T2251_.64.0232a06: 戒取故。無想外道居處。無無漏戒
T2251_.64.0232a07: 十二右業有三種善惡無記 四含中未
T2251_.64.0232a08: 。又集異門論三法所牒。經無此。蓋取
T2251_.64.0232a09: 義耳。雜含十八三右曰。善不善無記無
T2251_.64.0232a10: 十二左豈不世尊名爲動故 將下二句
T2251_.64.0232a11: 先問答經相違。此問也。此中初叙&MT10769;
T2251_.64.0232a12: 聖説此中下擧經以成其義。後由下三定下
T2251_.64.0232a13: 答也。約經意各別會。然光記聖説已下總
T2251_.64.0232a14: 答。若爾聖説言無用。爲動故之故亦徒
T2251_.64.0232a15: 然。舊論文勢亦屬問曰。爲爾耶。佛世
T2251_.64.0232a16: 尊説三定有動。於中是覺是觀。所餘諸行
T2251_.64.0232a17: 諸聖説名動。廣説如經。約彼定有過失。故
T2251_.64.0232a18: 説如此。是三定等於不動經中。約能成
T2251_.64.0232a19: 動善縁道。或説名不動。寶疏分文得經論
T2251_.64.0232a20: 。此契經。中含五十烏陀夷經十右曰。烏陀
T2251_.64.0232a21: 夷比丘離欲。離惡不善之法。有覺有觀。離
T2251_.64.0232a22: 生喜樂。得初禪成就遊。聖説此是言應
聖上
T2251_.64.0232a23: 。此中有覺有觀。是聖説移動。烏陀夷覺觀
T2251_.64.0232a24: 已息。内靜一心無覺無觀。定生喜樂。得第二
T2251_.64.0232a25: 禪成就遊。是聖説移動。若此得喜。是聖説
T2251_.64.0232a26: 移動。烏陀夷離於喜欲捨遊。正念正
T2251_.64.0232a27: 智而身體樂。謂聖所説聖所捨念樂住空。得
T2251_.64.0232a28: 第三禪成就遊。是聖説移動。若此説移動
T2251_.64.0232a29: 心樂。是聖説移動。依之等言等喜樂
T2251_.64.0232b01: 十二左不動經中説名不動 中含十八淨不
T2251_.64.0232b02: 動道經七右曰。若我得大心成就遊。掩伏世
T2251_.64.0232b03: 。攝持其心者。如是心便不無量惡不
T2251_.64.0232b04: 善之法。增伺瞋恚及鬪諍等。謂聖弟子學時。
T2251_.64.0232b05: 爲作障礙。彼以是行是學。如是修習而
T2251_.64.0232b06: 廣布。方便於處得心淨。於處得心淨已比
T2251_.64.0232b07: 丘者。或於此得不動。光寶倶不動言
T2251_.64.0232b08: 前不動業。不經名。故光言若。寶
T2251_.64.0232b09: 今言。是不經文之失。又舊論文經名
T2251_.64.0232b10: 明也
T2251_.64.0232b11: 十三右非此諸業此中名受 百十五二右
T2251_.64.0232b12: 四説。一決定感受。二不定。然感樂果
T2251_.64.0232b13: 。餘不感。故名順樂受業等。三亦不定。
T2251_.64.0232b14: 然樂能作餘所依止故。四益損等相似故。正
T2251_.64.0232b15: 理同第四説。此論同雜心。彼三三十
一左
云。受及
T2251_.64.0232b16: 衆具故。光記顯差別又。寶疏二十
三左
直擧
T2251_.64.0232b17: 非也
T2251_.64.0232b18: 十三左有餘師説善無尋業 一百十五三左
T2251_.64.0232b19: 下地無捨受異熟。有兩説。初説下地
T2251_.64.0232b20: 法麁。此受微細。下地不寂靜。此受寂靜。後
T2251_.64.0232b21: 説下地有情所起善業皆爲樂受故起。
T2251_.64.0232b22: 求不苦不樂受。是故下地所有
T2251_.64.0232b23: 善業不此受異熟。又四右中間定所有善
T2251_.64.0232b24: 業當能感何受異熟。有四説。初説感
T2251_.64.0232b25: 靜慮喜根異熟。第二説感初靜慮樂受異熟
T2251_.64.0232b26: 第三説不受異熟果。而能感色心不相應
T2251_.64.0232b27: 。第四説下地亦有不苦不樂受異熟。而無
T2251_.64.0232b28: 評家。世親論師取第四説餘師。初説喜
T2251_.64.0232b29: 根與第二師樂根大同故不別擧
T2251_.64.0232c01: 本論言頗善無尋業 舊論十一(二
十五左)
曰。無覺
T2251_.64.0232c02: 善業。發智十一五右云。頗有業感心受
T2251_.64.0232c03: 耶。答。有謂。善無等業等者尋誤也光師云
足。發智本
T2251_.64.0232c04:
漫談
T2251_.64.0232c05: 十三左又本論説乃至廣説 發智十一十紙
T2251_.64.0232c06: 三番文。今擧初番。後二番文云乃至廣
T2251_.64.0232c07: 。彼云。又順樂受業心不相應行。順苦受業
T2251_.64.0232c08: 色。順不苦不樂受業心心所法。又
三番
順樂受
T2251_.64.0232c09: 業心心所法。順苦受業心不相應行。順不苦
T2251_.64.0232c10: 不樂受業色。此三番文竝證欲界有順非
T2251_.64.0232c11: 二業。然光記四十八
右終
云。此中引意。正取第二
T2251_.64.0232c12: 番中順不苦不樂受業心心所法證。既順
T2251_.64.0232c13: 不苦不樂受業感心心所法。故知定感捨受
T2251_.64.0232c14: 異熟圓暉
之。
此釋謬也。今明業通局。何可
T2251_.64.0232c15: 異熟果。復標已云下諸地亦有第三順非二
T2251_.64.0232c16: 。結成云。由此證知。下地亦有順非二業
T2251_.64.0232c17: 明知。證業若證第二番文何但不彼。而
T2251_.64.0232c18: 傍隱正。寶疏唯擧三番文舊論
T2251_.64.0232c19: 十一(二
十五左)
頌曰。無前後報熟。由佛説三業。長行
T2251_.64.0232c20: 云。於經中此文。有三業果報熟。無前
T2251_.64.0232c21: 無後不有云云今云本論。是梵本異乎。然新
T2251_.64.0232c22: 論爲優。百十五初右曰。復有三業。謂順樂受
T2251_.64.0232c23: 業。順苦受業。順不苦不樂受業。問。何故作
T2251_.64.0232c24: 。答。爲別契經義故。如契經説。順
T2251_.64.0232c25: 樂受等業。契經雖是説。而不廣辨。正
T2251_.64.0232c26: 理論破此文證發智次下三界業非前前
T2251_.64.0232c27: 後熟文婆沙爲試驗等通釋。如光寶返破
T2251_.64.0232c28: 然正理師亦同此論。下地有捨業勝。顯
T2251_.64.0232c29: 二十一
(七左)
曰。然於下地中理應定有順非二
T2251_.64.0233a01: 。如順正理廣辨
T2251_.64.0233a02: 十四右此業與受順樂受業 問中。體性別。
T2251_.64.0233a03: 寶疏。意思爲體。身語色爲體。故異爲正。光
T2251_.64.0233a04: 記唯約因果位非也。答中。有三釋。光記
T2251_.64.0233a05: 正。寶疏爲二釋。次徴後文。通徴中小科
T2251_.64.0233a06: 二釋。甚非也。或復相對大科分明。舊論竝云
T2251_.64.0233a07: 復次。故又正理四十(四
左)
 無中間所受義及徴
T2251_.64.0233a08: 。但擧前後兩義。故此三釋中。第一順益
T2251_.64.0233a09: 義。但是約因果。樂即受持業無異義。樂受
T2251_.64.0233a10: 之順。順樂受即業。依主持業可知。第二釋所
T2251_.64.0233a11: 領受義爲順。樂是能領受。釋名法如上。第
T2251_.64.0233a12: 三釋能感受義爲順
T2251_.64.0233a13: 十四左一自性順受乃至廣説 雜含十二
T2251_.64.0233a14: 一右曰樂觸縁生樂受。樂受覺時。如實知
T2251_.64.0233a15: 受覺。彼樂觸滅。樂觸因縁生受亦滅止清涼
T2251_.64.0233a16: 息沒。如樂受苦觸喜觸憂觸捨觸因縁生
T2251_.64.0233a17: 。捨受覺時。如實知捨受覺。彼捨觸滅彼捨
T2251_.64.0233a18: 觸因縁生捨受亦滅止清涼息沒。中含二十
T2251_.64.0233a19: 十一右達梵行云覺樂覺時便知樂覺
T2251_.64.0233a20: 苦覺時便知苦覺。覺不苦不樂覺
T2251_.64.0233a21: 便知覺不苦不樂覺舊家受或云
痛云
T2251_.64.0233a22: 十四右二相應順受乃至廣説 前引雜含十
T2251_.64.0233a23: 十一右樂觸乃至苦觸等文是也。稽古下四右
T2251_.64.0233a24: 云。見雜含十三。彼十六左云。眼觸因縁生受。
T2251_.64.0233a25: 若苦若樂不苦不樂。今非彼文意故。舊論
T2251_.64.0233a26: 十一(二
十六左)
云。如經言受樂觸
T2251_.64.0233a27: 十四右三所縁順受受所縁故 文有三。初
T2251_.64.0233a28: 標立。二引證。三由色下述成。雜含十三十四
T2251_.64.0233a29: 云。比丘眼見色。已覺知色而不色貪
T2251_.64.0233b01: 我先眼識於色有貪。而今眼識於色無貪。
T2251_.64.0233b02: 如實知乃至耳鼻舌身意法亦如是説光兩釋
竝非也
T2251_.64.0233b03: 十四左四異熟順受乃至廣説 舊論十一(二
十六左)
T2251_.64.0233b04: 曰。四果報受。謂業受。如經言。現法受業。生
T2251_.64.0233b05: 受業。後受業。不定受業。中含三思經十六左云。
T2251_.64.0233b06: 世尊告諸比丘。若有故作業。我説彼必受
T2251_.64.0233b07: 其報。或現世受。或後世受。若不故作業。我説
T2251_.64.0233b08: 此不必受報。又分別大業經曰。此中異熟。所
T2251_.64.0233b09: 感果總名。順受者。順能順名業。受謂所感受
T2251_.64.0233b10: 果別名。能順受果順受。依主釋。簡等流
T2251_.64.0233b11: 。更云異熟。即順受異熟義。故下云業能
T2251_.64.0233b12: 受異熟。然光記異熟兩字直名業體。三義
T2251_.64.0233b13: 竝非也。初異爲業。熟爲果。熟之異。次異熟
T2251_.64.0233b14: 二字倶名因持業釋。後爲果名。約有財。皆
T2251_.64.0233b15: 依也。問。此論及舊論引證約順現等
T2251_.64.0233b16: 四業。然婆沙百十五初左此五受中云。異
T2251_.64.0233b17: 熟受者。如此中説順樂受業。順苦受業。順
T2251_.64.0233b18: 不苦不樂受業。於此五受中異熟受
T2251_.64.0233b19: 此論。雜心三三十
二右
云。報受者。樂受等業。正
T2251_.64.0233b20: 理論四十五右云。如契經説。順樂受業乃至
T2251_.64.0233b21: 廣説。顯宗十一八右亦爾。何故相違。若此論
T2251_.64.0233b22: 現字樂字誤乎。答。順現等四業。及順樂受
T2251_.64.0233b23: 等三業。竝是異熟順受故。互無妨。現字
T2251_.64.0233b24: 樂誤。舊論明列順現等四業故。又解。
T2251_.64.0233b25: 現字蓋樂誤也。順現等四業。唯顯時定不定
T2251_.64.0233b26: 故。次段説故。結文約順樂受等故。非正示
T2251_.64.0233b27: 異熟順樂受業等故。由此婆沙等諸論
T2251_.64.0233b28: 中。竝約順樂受業。然舊論具列順現等四
T2251_.64.0233b29: 者。蓋後人之誤加蛇足。謂見順現錯本
T2251_.64.0233c01: 等言附餘三業。而誤入本文
T2251_.64.0233c02: 十四左五現前順受受於樂受 契經者。中
T2251_.64.0233c03: 含二十四。大經七右曰。阿&MT10769;若有樂覺
T2251_.64.0233c04: 彼於爾時二覺滅。苦覺。不苦不樂覺 彼於
T2251_.64.0233c05: 爾時唯覺樂覺。苦覺。不苦不樂覺所説廣説
T2251_.64.0233c06: 是。又長含第十十五右大縁方便經出文
T2251_.64.0233c07: 今不同。義是同也
T2251_.64.0233c08: 十五右非定受故立不定名 寶疏二十
七左
善。
T2251_.64.0233c09: 光記五十
四左
合四業五業兩家非也
T2251_.64.0233c10: 十五右或有欲令合成五種 或有欲令言
T2251_.64.0233c11: 別師。故舊論十二初右云。復有餘師。婆沙
T2251_.64.0233c12: 亦云有餘師。寶疏二十
八右
廣出婆沙。令諸師別
T2251_.64.0233c13: 義得論意。光記五十
三左
四五同異。大有
T2251_.64.0233c14: 。自評取後義同相似。今云。兩師別義
T2251_.64.0233c15:
諸論各別説故。何令同義。論下四業家
T2251_.64.0233c16: 善。而云。此唯顯時定不定。何於異熟
T2251_.64.0233c17: 定不定。光問答正理共許文。問。本
T2251_.64.0233c18: 謬見文。答。何可是。謂彼正理意不定。受業
T2251_.64.0233c19: 四業八業共許約時不定。何汝可熟定時
T2251_.64.0233c20: 不定別業。文中如異熟等二句八字牒
T2251_.64.0233c21: 所立。時不定故下擧共許以破。全非
T2251_.64.0233c22: 二句是共許。是正理意也。故正理文曰。若業
T2251_.64.0233c23: 時分定。彼於異熟亦應決定。若於
T2251_.64.0233c24: 不定者彼。於時分亦應不定。由
T2251_.64.0233c25: 故。故定無八業。以諸業中不定義
T2251_.64.0233c26: 者應總立一順不定受。所以者何。義相似故。
T2251_.64.0233c27: 謂如熟定。時不定業。時不定故既共許爲
T2251_.64.0233c28: 不定受。如是時定。熟不定業。熟不定故。何
T2251_.64.0233c29: 順不定受。故譬喩者於此義中
T2251_.64.0234a01: 八業。極爲雜亂。寶二十
九左
長文而得意。
T2251_.64.0234a02: 寶疏爲優。然問謬見&MT10769;擇。答中。共
T2251_.64.0234a03: 許者。必約自他。何但可他。大科第二釋。
T2251_.64.0234a04: 彼正理共許文。而立此義。非中非也。彼
T2251_.64.0234a05: 共許言。即是破熟定。時不定。然却云破。
T2251_.64.0234a06: 豈非謬。會評取文恨惜。又下文此中唯顯
T2251_.64.0234a07: 時定不定。唯者簡異熟。何可
T2251_.64.0234a08: 十五右有餘師説異熟果少 光記五十五
右終
T2251_.64.0234a09: 有餘經部師。正理云譬喩者。故婆沙無之。
T2251_.64.0234a10: 百十四十三左譬喩者説 乃至彼作是説。諸
T2251_.64.0234a11: 順現法受業不定於現法中異熟果。若
T2251_.64.0234a12: 受者定於現法餘。故名順現法受業。雜
T2251_.64.0234a13: 心三三十右云。譬喩者説乃至彼有説現法業
T2251_.64.0234a14: 必現報。若熟者現法受非餘。此二文竝
T2251_.64.0234a15: 異熟四各有定不定。全非今義。百十
T2251_.64.0234a16: 十五左云。有説者順現法受業最勝。所以者
T2251_.64.0234a17: 何。近得果故。與今義旨別也
T2251_.64.0234a18: 十五右毘婆沙師不許此義 論主意朋有餘
T2251_.64.0234a19: 。故有此標簡
T2251_.64.0234a20: 十五左譬喩者説亦有二種 舊論云譬喩
T2251_.64.0234a21: 部師。婆沙寶二十
八右引
譬喩師義即是也。彼婆沙後
T2251_.64.0234a22: 有餘師説八業者亦是也。然雜心三三十
T2251_.64.0234a23: 如是説者説八業者。蓋錯誤乎
T2251_.64.0234a24: 十五左論曰順現四業相故 論主評三家
T2251_.64.0234a25: 中四業家。正理顯同此。唯者簡五八家約
T2251_.64.0234a26: 異熟定不定。經文已説四種業。不
T2251_.64.0234a27: 故。然光記誤會合四業五業兩家
T2251_.64.0234a28:
T2251_.64.0234a29: 十六右頗有四業倶時究竟 約容有
T2251_.64.0234b01: 。問。三便及自作殺盜誑婬倶是根本罪。
T2251_.64.0234b02: 何成現生後等四別
T2251_.64.0234b03: 答。婆沙百十四十五右云。問。頗有一時起
T2251_.64.0234b04: 種業耶。答。有。謂先遣二使。斷生命。不
T2251_.64.0234b05: 與取後自行欲邪行。以此自究竟非
T2251_.64.0234b06: 故。若有是種類法生。三業同時皆得
T2251_.64.0234b07: 。於中初業於現法中異熟果。第二業
T2251_.64.0234b08: 無間生受。第三業於隨第三生已後諸
T2251_.64.0234b09: 異熟果。準彼先後言此論已言。據
T2251_.64.0234b10: 能發思前後。作現次等別
T2251_.64.0234b11: 十六右幾業能引先業引故 婆沙三説中。
T2251_.64.0234b12: 論主評取彼第二説。故立理證現身同
T2251_.64.0234b13: 分先業引故。此理極然。由是正理。顯宗全
T2251_.64.0234b14: 此論。更不異説。然光記五十
七左
兩釋。初
T2251_.64.0234b15: 釋爲勝。後釋非也。又光記引果同分。滿果命
T2251_.64.0234b16: 根。是舊疾。前記第三十八
左下
第六三十五
左下
云云 如
T2251_.64.0234b17: 寶疏三二十一
左下
三十七
右下
及今疏破
T2251_.64.0234b18: 十六右何界何趣餘皆得造 三界五趣未
T2251_.64.0234b19: 別善惡。故言總開。分別善惡別遮。惡
T2251_.64.0234b20: 業言餘。對善故。光記總開。如是句屬上非
T2251_.64.0234b21: 也。寶疏入下爲正。結生文故。故舊論十二
(二
T2251_.64.0234b22: 右)曰。此開。今更立遮。偈曰。地獄引善三
T2251_.64.0234b23: 十六右不退姓名一切處無遮 第五明凡聖
T2251_.64.0234b24: 諸地。明不退離染地。以顯有退未離染竝皆
T2251_.64.0234b25: 善惡四善。於中聖者退欲界及有頂異。
T2251_.64.0234b26: 故次別明。婆沙百十四十八右具説。彼云。
T2251_.64.0234b27: 問。誰於何地幾業。答。若諸異生生
T2251_.64.0234b28: 欲界。未欲界染。能造欲界四種善不善
T2251_.64.0234b29: 。若已離欲界染。未初靜慮染。若退法
T2251_.64.0234c01: 者。彼能造欲界四種業能初靜慮三種業
T2251_.64.0234c02: 有説
云云
若不退法者。彼能造欲界三種善
T2251_.64.0234c03: 。除順次。能造初定三現。若已離初定
T2251_.64.0234c04: 。未第二靜慮染等。如理可知。若生
T2251_.64.0234c05: 在初定。未初定染等。彼廣説。若諸聖者
T2251_.64.0234c06: 在欲界。未欲界染等。亦思可知。此
T2251_.64.0234c07: 中異生不退下。重明造不造所以。有二。初
T2251_.64.0234c08: 凡。後明聖。聖中初明不造。不退言已
T2251_.64.0234c09: 更生。故唯説下地。異凡夫隨所
T2251_.64.0234c10: 下明生造業。準此異生造三可知。有云。此
T2251_.64.0234c11: 文通凡聖者非也。但明二業故由此。舊論
T2251_.64.0234c12: 十二(二
左)
曰。偈曰。聖不餘報。釋曰。堅言流
T2251_.64.0234c13: 此句。若聖人於此地。已得欲。無復退墮
T2251_.64.0234c14: 二業。謂生報及後報。何以故。此人
T2251_.64.0234c15: 更感下地生故。但能造現報業及不
T2251_.64.0234c16: 定報業。於隨現生處。問。異生不退離染已
T2251_.64.0234c17: 順次。亦可順後。答。不退性故。離染
T2251_.64.0234c18: 故。第二生不此。故無順次。然未永離
T2251_.64.0234c19: 故。後還生下。故有順後
T2251_.64.0234c20: 十六右然諸聖者如後當辨 退欲界
T2251_.64.0234c21: 還果者。不欲界生後二業。而容
T2251_.64.0234c22: 定已上諸業。未染故。退有頂染阿羅
T2251_.64.0234c23: 漢果者。不諸地二業。已離染故。此二於
T2251_.64.0234c24: 當生。必證本果故。如後者。論二十五八右
T2251_.64.0234c25: 具釋。麟記退有頂者。不有頂二業
T2251_.64.0234c26: 誤也
T2251_.64.0234c27: 十六左論曰二十二業 寶三十
二左
曰。色界中有
T2251_.64.0234c28: 既有善心。故知亦造順現業然無諸住
T2251_.64.0234c29: 而不論。光記但言略。不所由未可
T2251_.64.0235a01: 十六左住中有位定不定業 釋中有
T2251_.64.0235a02: 業二十二相。準之應餘十位。婆沙百十
T2251_.64.0235a03: 二十
二右
中有二十二次文云。住羯剌藍位
T2251_.64.0235a04: 二十種業。謂除中有業二。乃至住衰老
T2251_.64.0235a05: 能造本非
三作
。謂則老位定及不定業
T2251_.64.0235a06: 十六左應知如是業所引故 二釋下兩句
T2251_.64.0235a07: 三。初釋第三句。餘十一是不定業攝 理
T2251_.64.0235a08: 絶言。故略不説。二由類下釋第四句
T2251_.64.0235a09: 所由。類者。謂人是中有本有倶人類。狗是
T2251_.64.0235a10: 中本倶狗類。故正理云人等類非趣非生。
T2251_.64.0235a11: 類同分與無差別。但表遮異。謂此下別釋。
T2251_.64.0235a12: 自類十位者。光記云自類生有。圓暉從此。
T2251_.64.0235a13: 正文云。若欲位應本有。何云生有
T2251_.64.0235a14: 耶。今云。正理論云。以
T2251_.64.0235a15: 有生有異故。準彼光記云生有。又婆沙百
T2251_.64.0235a16: 十四二十
二右
云。問。若中有位所造諸業。至本有
T2251_.64.0235a17: 。受異熟者。此業當是順現法受順
T2251_.64.0235a18: 次生受耶。答。此是順現法受業非順次生
T2251_.64.0235a19: 所以者何。中有本有總衆同分。無差別
T2251_.64.0235a20: 故。此論第九初右頌云。此一業引故。如
T2251_.64.0235a21: 本有形。長行云。若業能引當所往趣本有
T2251_.64.0235a22: 彼業即招能往中有。故此中有若往彼趣。即
T2251_.64.0235a23: 所趣當本有形。依此自類本有。況十位
T2251_.64.0235a24: 是本有位。非生有位。生有者。論八十三左云。
T2251_.64.0235a25: 生者當來所應至處。依所至義。建立生名
T2251_.64.0235a26: 所引異熟究竟分明。是謂當來所應至處。然
T2251_.64.0235a27: 正理。中生異者。四有相望中有非趣。餘三
T2251_.64.0235a28: 趣攝。又中有化生。餘胎生。據此義中生
T2251_.64.0235a29: 本死次便。非必釋自類十位。寶疏。此論
T2251_.64.0235b01: 中生一同分者。中有二字傍註亂入也。論
T2251_.64.0235b02: 之故。非問意故。而如正文
及湛惠
引用者無
T2251_.64.0235b03: 眼目也。三由此下結上通妨。現受業無
T2251_.64.0235b04: 引業力故。但云順生等。前中有位所造十
T2251_.64.0235b05: 一。故爲順現攝。今中有同分能感過去引業。
T2251_.64.0235b06: 故云順生等
T2251_.64.0235b07: 十七左聞有黄門事亦非一 出雜寶藏經
T2251_.64.0235b08: 第三。婆沙百十四十二左昔健馱羅國迦膩色
T2251_.64.0235b09: 迦王有一黄門。恒賢内事。見五百牛將
T2251_.64.0235b10: 其種。以財救此牛。善業力故。即復男身。王
T2251_.64.0235b11: 聞驚喜厚賜珍財。博授高官。又西域記一
T2251_.64.0235b12: 屈支國舊龜
茲國
先王深敬三寶。觀禮聖跡。命
T2251_.64.0235b13: 母弟知留事。其弟竊自割勢封之金函
T2251_.64.0235b14: 王。而言。王迴駕之日乃可開發。王之還
T2251_.64.0235b15: 也。有搆禍者。曰。弟婬亂中宮。王聞怒欲
T2251_.64.0235b16: 嚴刑。弟曰。願開金函。王開觀乃斷勢也。弟
T2251_.64.0235b17: 曰。懼讒禍。割勢自明。今果有徴。願垂
T2251_.64.0235b18: 照覽。王弟後遇五百牛欲刑腐。惟念以
T2251_.64.0235b19: 財贖此群牛。以慈善力。男形漸具。與
T2251_.64.0235b20: 其事相似。而本起各別。冠註者令一同
T2251_.64.0235b21: 誤也。又婆沙十一左昔憍薩羅國勝軍王女
T2251_.64.0235b22: 十八醜。厚俸珍財。送長者子財位喪失
T2251_.64.0235b23: 。長者子慚恥出則關鑰。親知莫見諸密友
T2251_.64.0235b24: 怪遂共立約。却後七日各將室家某園
T2251_.64.0235b25: 歡娯。若違者當金錢五百。至第七日
T2251_.64.0235b26: 皆如所約。惟長者子不婦來。自恃財富
T2251_.64.0235b27: 罰多少。其婦獨在家。自責自恨。我宿何
T2251_.64.0235b28: 罪受此惡身。衆人皆樂。惟我獨苦。不
T2251_.64.0235b29: 。一心念佛。便欲自害。佛知時至。則於
T2251_.64.0235c01: 踊出。女見如來。深生悲喜。以慇淨心
T2251_.64.0235c02: 佛相好。善業力故。須臾變身。猶如天女
T2251_.64.0235c03: 倍増。又共恒叉尸羅國有一女人。詣無憂
T2251_.64.0235c04: 王所起靈廟。以手掃除狗糞有佛座前。此
T2251_.64.0235c05: 善業故遍體生香。如栴檀。口中常出青蓮
T2251_.64.0235c06:
T2251_.64.0235c07: 十七左或生此地不受異熟 釋下三句
T2251_.64.0235c08: 二。此初正釋。正理論四十(十
五右)
曰。或有餘業亦
T2251_.64.0235c09: 現果。謂生此地。永離此地染。於此地中
T2251_.64.0235c10: 諸善不善業。必應現受。不重生故。如阿羅
T2251_.64.0235c11: 漢及不還者。未離染時已造彼業。令離染
T2251_.64.0235c12: 故。成現法受。彼是何業。謂異熟定。應知此
T2251_.64.0235c13: 中所説業者。是異熟定非時定業顯宗二十一
(十二左)全
T2251_.64.0235c14: 此中所説異熟定非時定業。有部宗
T2251_.64.0235c15: 意。經所説四業唯約時定不定。故前言
T2251_.64.0235c16: 中唯顯時定不定。釋經四業正理
亦爾
然汎論
T2251_.64.0235c17: 業。有二種。一時定不定。二果定不定。故兩
T2251_.64.0235c18: 處言此中等。然光寶釋此文。云不定業中
T2251_.64.0235c19: 。未脱五業八業之執。故致此誤也。
T2251_.64.0235c20: 二若有下簡亂有二。初釋生後定業無永離
T2251_.64.0235c21: 故非現果。後若於下釋位果竝不定者永
T2251_.64.0235c22: 離染必不
T2251_.64.0235c23: 頌於佛上首僧 光二釋。第一羅漢等爲僧。
T2251_.64.0235c24: 佛上首之僧依主釋。後依正理三十八十一左
T2251_.64.0235c25: 佛爲僧。圓暉。寶疏同後義。湛惠初義爲正。
T2251_.64.0235c26: 大乘亦爾。瑜伽六十十二左曰。謂阿羅漢及佛
T2251_.64.0235c27: 首大苾芻僧。如是名爲田廣大性。對法
T2251_.64.0235c28: 四左云。又於佛爲上首僧中。造善惡業
T2251_.64.0235c29: 必得現異熟。今云。今論佛即爲僧。其聲聞
T2251_.64.0236a01: 僧下別出預流羅漢等故。如彼瑜伽
T2251_.64.0236a02: 總爲五種。故佛與羅漢合爲大苾芻。今開
T2251_.64.0236a03: 六種。學者勿混。故舊論十二(四
右)
曰。若總
T2251_.64.0236a04: 大比丘衆。以佛爲現前上首。若約人差
T2251_.64.0236a05: 五。又正理所擧契經。佛上首僧説
T2251_.64.0236a06: 僧田故。今非三寶分別故。由此雋師釋
T2251_.64.0236a07: 瑜伽云。佛於一切賢聖中上首僧。問。
T2251_.64.0236a08: 佛爲僧攝餘亦有。答。亦有。謂宗輪論八十
三左
T2251_.64.0236a09: 地部本宗同義云。僧中有佛。故施僧者便
T2251_.64.0236a10: 大果。非別施佛。優婆塞戒經五十三右
T2251_.64.0236a11: 釋摩訶衍論一十六
成實論三十二左摩醯舍婆
T2251_.64.0236a12: 道人佛在僧數。成實論師不之也
T2251_.64.0236a13: 二從無諍等 論二十七七右具説。是阿羅漢
T2251_.64.0236a14: 有情苦由煩惱生等。治三諍中煩惱諍
T2251_.64.0236a15: 正理七十五七右
T2251_.64.0236a16: 得勝轉依 光二釋。初釋爲勝。何者對
T2251_.64.0236a17: 得轉依。是即見道無漏智云轉依。簡
T2251_.64.0236a18: 有漏智斷得。故云勝。舊論十二(四
左)
曰若人出
T2251_.64.0236a19: 四諦觀。見諦所破惑滅盡無餘故。新得
T2251_.64.0236a20: 。雖所得轉依是見道無漏。出時淨身是預
T2251_.64.0236a21: 流依身。次修道亦準此可
T2251_.64.0236a22: 十九右異熟果中感受業異 發智十一五右
T2251_.64.0236a23: 云。頗有業感身受心耶。答。有。謂不善
T2251_.64.0236a24: 業。頗有業感心受身耶。答。有。謂善無尋
T2251_.64.0236a25: 業。頗有業感身心受耶。答。有。謂善有尋業。
T2251_.64.0236a26: 婆沙百十五九左具釋。今論同彼。是對法所
T2251_.64.0236a27: 説非佛説。故云許也。善有尋業通感身心
T2251_.64.0236a28: 。義準可知。故不言。光非所問者。似
T2251_.64.0236a29: 是未
T2251_.64.0236b01: 十九右身受必與尋伺倶故 舊論亦曰
T2251_.64.0236b02: 。前論二七左云。五識唯尋伺。意身受
T2251_.64.0236b03: 尋伺二法。必不離而倶。今唯無尋地無彼。正
T2251_.64.0236b04: 理論約伺與中定同。唯約尋説所由
T2251_.64.0236b05: 諸不善業如前已辨 釋第三句三。初
T2251_.64.0236b06: 正示。二以善下所由。業受業。鮮本。及正理。
T2251_.64.0236b07: 顯宗。舊論竝作苦爲正。下業受亦爾。三心
T2251_.64.0236b08: 倶下通妨。問。頌云惡。長行云不善。是名
T2251_.64.0236b09: 欲界。若爾初靜慮應身受。答。對
T2251_.64.0236b10: 不善。不必局欲界。欲界初定有五識三
T2251_.64.0236b11: 。有身受
T2251_.64.0236b12: 十九右有情心狂北洲在欲 舊論云。若爾
T2251_.64.0236b13: 衆生有顛狂。此顛狂於何心有。復由何因
T2251_.64.0236b14: 乃至何衆生有狂亂心。顯宗二十一十四右
T2251_.64.0236b15: 曰。若執憂根定非異熟。諸有情類。所發心
T2251_.64.0236b16: 狂在何識中。何因所感。依何處起非異熟
T2251_.64.0236b17: 正理
亦同
光爲小科是。寶疏爲大科第六
T2251_.64.0236b18: 可也。此中有三問。頌中初句答初問。中二
T2251_.64.0236b19: 句答第二問。第四句答第三問
T2251_.64.0236b20: 十九左由五因故有情心狂 百二十六九右
T2251_.64.0236b21: 兩説。一四因。二五因増憂。今依後説。正理。
T2251_.64.0236b22: 顯宗同之。更無異説
T2251_.64.0236b23: 四由乖違故致心狂 婆沙百二十六九右
T2251_.64.0236b24: 云。謂有多食胡桃麻子苣勝等時發熟風
T2251_.64.0236b25: 。大種乖反心便狂亂。今云乖適。婆沙云
T2251_.64.0236b26: 乖反。頌疏云乖違。舊論十二(六)云。不調適
T2251_.64.0236b27: 下論十七八左云。離間語者。親友乖穆。彼舊
T2251_.64.0236b28: 論云。親友不和穆。故知乖違安適
T2251_.64.0236b29: 反和穆乖穆
T2251_.64.0236c01: 十九左若在意識非異熟耶 此問意。初擧
T2251_.64.0236c02: 初句意識。成心受義心受應異熟
如何心受
復許下
T2251_.64.0236c03: 第一因異熟義。是不解問。如何下躡
T2251_.64.0236c04: 十九右心倶憂根非異熟&MT10769;前後相違
T2251_.64.0236c05: 二十右心便失念故説爲狂 舊論。正理。顯宗
T2251_.64.0236c06: 竝云失念。論四六右品類足十大煩惱
T2251_.64.0236c07: 云。染汚念名爲失念。然今四句中。不染汚
T2251_.64.0236c08: 唯爲狂。若爾違常意失念。非彼失念心
T2251_.64.0236c09: 也。故舊論云。心狂亂不自在失
T2251_.64.0236c10: 二十右如是心狂對於心亂 此二自性何。謂
T2251_.64.0236c11: 心狂大地法中念爲體。通染不染。心亂大地
T2251_.64.0236c12: 法定爲體。唯染汚。故論四六右云。染汚等持
T2251_.64.0236c13: 名爲心亂
T2251_.64.0236c14: 二十右謂欲天心世傳有文 下別釋有二。
T2251_.64.0236c15: 初示非聖狂。二辨聖者差別。初中亦二。初
T2251_.64.0236c16: 天及人鬼畜。後明地獄。地獄中有三。初
T2251_.64.0236c17: 總。二別。三證世文。況人惡趣者。唯鬼畜
T2251_.64.0236c18: 二。以別明地獄故。舊論十二曰況於人畜生
T2251_.64.0236c19: 鬼神道中。地獄衆生云云光云三惡趣非也。
T2251_.64.0236c20: 問。婆沙百二十六云。地獄無。心常亂故。心
T2251_.64.0236c21: 狂亂者。謂時非恒。今爲同彼不。答。義全
T2251_.64.0236c22: 彼。於是非此心狂。地獄已不了。
T2251_.64.0236c23: 故無此心狂
T2251_.64.0236c24: 欲界聖中證法性故 下明聖者差別
T2251_.64.0236c25: 二。初辨聖中除佛。餘唯有第四。此中無有
T2251_.64.0236c26: 者。明本爾也。然鮮本。及正理。顯宗。光記。頌
T2251_.64.0236c27: 疏作容有正。二無異熟下明餘四因
T2251_.64.0236c28: 二十左諂曲類故 舊論云。邪曲性類故 論
T2251_.64.0236c29: 二十一四左諂云。諂謂心曲。諸見等流。如
T2251_.64.0237a01: 何曲謂諸惡見 與正理同也。又正理
T2251_.64.0237a02: 四十(十
九左)
更有兩番三業云。又眞直道謂八聖
T2251_.64.0237a03: 。能障彼生三業名曲。眞實無病謂永涅
T2251_.64.0237a04: 槃。障彼因三業名穢。依外道見。於
T2251_.64.0237a05: 教中淨信心信名濁。以能擾濁淨信
T2251_.64.0237a06: 故。從彼所起三業名濁。又墮斷常。違
T2251_.64.0237a07: 處中行。從彼所起身語意業違直道義。故
T2251_.64.0237a08: 曲名。由損減見所起諸業能穢淨法
T2251_.64.0237a09: 穢名。穢名必依極穢義。故薩迦耶見所起
T2251_.64.0237a10: 諸業能障無我眞實淨見。依淨義故立
T2251_.64.0237a11: 濁名顯宗
全同
T2251_.64.0237a12: 阿毘達磨倶舍論法義卷第十五終
T2251_.64.0237a13:
T2251_.64.0237a14:
T2251_.64.0237a15:
T2251_.64.0237a16: 阿毘達磨倶舍論第十六法義
T2251_.64.0237a17:  豐山寓居沙門釋快道記 
T2251_.64.0237a18: 初右又經中説能盡諸業 中含二十七十二
T2251_.64.0237a19: 達梵行經文有人。雜含三十七(十八丁)又出者
非也。彼説但説黒黒報白白報
T2251_.64.0237a20: 頌曰黒白倶非 初二句標。下四句釋。集
T2251_.64.0237a21: 異門足七九右曰。四業者。一黒黒異熟業。二
T2251_.64.0237a22: 白白異熟業。三黒白黒白異熟業。四非黒非
T2251_.64.0237a23: 白無異熟業。能盡諸業。黒黒者。初黒是
T2251_.64.0237a24: 因。次黒即果。下皆準此。黒之黒依主。黒黒
T2251_.64.0237a25: 即異熟持業。黒黒異熟之業亦依主。白白異
T2251_.64.0237a26: 熟業亦爾。第三黒與白相違釋。第四亦非黒。
T2251_.64.0237a27: 亦非白。亦無異熟。亦業。亦能盡諸業竝皆
T2251_.64.0237a28: 持業釋
T2251_.64.0237a29: 論曰黒黒等四 光三解。第二爲勝。業與
T2251_.64.0237b01: 果倶性不同。唯前三故。第四無果。故約
T2251_.64.0237b02: 所治。寶疏。頌疏。同光第二。然寶疏。初性不
T2251_.64.0237b03: 同爲後云性類不同分爲四業者。
T2251_.64.0237b04: 何忽參差
T2251_.64.0237b05: 初左諸不善業不可意故 婆沙百十四初左
T2251_.64.0237b06: 兩説。今依後説。正理四十一
(初左)
曰。諸不善業
T2251_.64.0237b07: 一向名黒。以染汚黒不可意黒故。異熟
T2251_.64.0237b08: 亦黒。不可意故。今於業示染一邊
T2251_.64.0237b09: 傳説若處有處亦説 此答中有二。初擧
T2251_.64.0237b10: 對法師義。論主不信。故云傳説。後然經下。
T2251_.64.0237b11: 論主依經。成無色亦名白。婆沙百十四初左
T2251_.64.0237b12: 九説。一應無色。不説略。二影顯彼此
T2251_.64.0237b13: 業同故。三約中生二有具不具。四約色非
T2251_.64.0237b14: 色二異熟具不具。五約色非色二業。六約
T2251_.64.0237b15: 業具缺。七約五蘊。色皆具。無色缺色。八約
T2251_.64.0237b16: 十業道無色唯意三。九約二淨二明白具缺
T2251_.64.0237b17: 此中初二無色許白。後七不許。有部宗中後
T2251_.64.0237b18: 七隨應。舍利子集異門九十二右色界
T2251_.64.0237b19: 白白業故。由此雜心三三十
三左
中生二有。三
T2251_.64.0237b20: 業。五蘊。十業。四説。正理四十一初左初示
T2251_.64.0237b21: 初顯後義。次依二明。二有。三業。十業道四
T2251_.64.0237b22: 説。不無色也。今約第三第六兩説。後
T2251_.64.0237b23: 中光釋爲是。寶疏總屬下。爲黒白業釋
T2251_.64.0237b24: 也。舊論十二(七
左)
云。有餘師云。此亦於餘經中
T2251_.64.0237b25: 説。成實論八二十
七右
四業品同之曰。隨以
T2251_.64.0237b26: 無苦惱處。如色無色界及欲界人天少
T2251_.64.0237b27: 。大乘亦爾。對法論八四左云。白白異熟
T2251_.64.0237b28: 者。謂三界善業。伽六十六七右亦爾。正理
T2251_.64.0237b29: 此經云。而契經中有説靜慮。無量。無色。
T2251_.64.0237c01: 皆名白白異熟業者。彼據純淨可意異熟
T2251_.64.0237c02: 通立白名。然彼契經非了義經。以上界
T2251_.64.0237c03: 四蘊五蘊一切善法業名故。諸異熟因
T2251_.64.0237c04: 業所顯。故非業者亦立業名。證知彼經
T2251_.64.0237c05: 了義説。今彈云。彼經説但彼諸善業。云
T2251_.64.0237c06: 皆名故。不一切善法皆名等
T2251_.64.0237c07: 初左欲界善業名爲黒白 下三釋頌欲界善
T2251_.64.0237c08: 及名倶言。稽古下五右然契經名爲黒
T2251_.64.0237c09: 。總謂經文。此二句出未考部者。蓋迷
T2251_.64.0237c10: 。泥寶疏釋
T2251_.64.0237c11: 此黒白名依相續立 光四釋。第二爲正。雜
T2251_.64.0237c12: 心三三十
三左
云。又一身中。二種業可得。亦二種
T2251_.64.0237c13: 報。是故如是説。婆沙百十四五左云。問。無
T2251_.64.0237c14: 一業亦黒亦白。何故名黒白白白異熟
T2251_.64.0237c15: 耶。答。爲示一依止中。一相續中。
T2251_.64.0237c16: 二種業所感異熟一黒二白
T2251_.64.0237c17: 初左不善業果惡勝善故 光已離欲問答
T2251_.64.0237c18: 兩釋。今云。全離欲不欲新業。若分離
T2251_.64.0237c19: 欲據殘結邊此。故與未離欲其雜義同。
T2251_.64.0237c20: 光二釋竝非也
T2251_.64.0237c21: 二右以佛於彼無覆無記 以經論無漏爲
T2251_.64.0237c22: 白。成非白密意説。本論者。品類足六九右曰。
T2251_.64.0237c23: 有罪法云何。謂不善。及有覆無記法。無罪法
T2251_.64.0237c24: 云何。謂善。及無覆無記法。黒白法。有覆無記
T2251_.64.0237c25: 法。順退。非順退法亦爾。既諸善云白法。無
T2251_.64.0237c26: 漏是善故。無覆無記句。同文故來
T2251_.64.0237c27: 二右四法智忍 見道十五心中。七智不
T2251_.64.0237c28: 惑。解脱道故。八忍之中。四類忍斷上界惑
T2251_.64.0237c29: 今唯論欲界純黒。故但四法忍
T2251_.64.0238a01: 二左離四靜慮純白業盡 此中不前八
T2251_.64.0238a02: 者。唯對純白善業。故彼地煩惱。唯無記
T2251_.64.0238a03: 性。非四業攝。不欲界九思皆斷純黒。故
T2251_.64.0238a04: 前八。不無色。如前説業故」
T2251_.64.0238a05: 二左何縁諸地未離繋故 初問。後答。答中
T2251_.64.0238a06: 三。初示已斷容現故。前八思位非斷。二
T2251_.64.0238a07: 然由下明縁縛斷盡時名斷。三由此下結
T2251_.64.0238a08: 一品斷。已斷不定現前。或有
T2251_.64.0238a09: 現前故云容。然光記四右云。於欲善
T2251_.64.0238a10: 皆竝起。故説容言。如善憂根。若彼斷
T2251_.64.0238a11: 已。而不現行。離欲捨故。欲界餘善斷已猶
T2251_.64.0238a12: 行。以成熟故 頌疏依之。此釋非也。以
T2251_.64.0238a13: 法言起不起故。又憂根是別一類法。非
T2251_.64.0238a14: 彼煩惱故不起。又憂是離欲捨法
T2251_.64.0238a15: 故。離欲染者。必不起。何對此可
T2251_.64.0238a16:
T2251_.64.0238a17: 二左頌曰有説欲業黒倶 婆沙百十四多
T2251_.64.0238a18: 説。此初説彼二右出。此後説彼四右出。竝不正
T2251_.64.0238a19: 義。其如是説義如上論説
T2251_.64.0238a20: 三右三牟尼 中含五四右等心經云。舍利子
T2251_.64.0238a21: 寂靜。諸根寂靜。心意寂靜。身口意業
T2251_.64.0238a22: 寂靜。此經云意業寂靜。云何答
T2251_.64.0238a23: 三右三清淨 中含五水喩經十九左云。復次諸
T2251_.64.0238a24: 賢或有一人。身淨行口意淨行。上下文非
T2251_.64.0238a25: 一也
T2251_.64.0238a26: 三左諸煩惱言永寂靜故 舊論十二(十
右)
云。一
T2251_.64.0238a27: 切或
惑通
分別故。婆沙百十七十六
T2251_.64.0238a28: 云。有説。無學身中煩惱究竟
T2251_.64.0238a29: 滅寂滅圓滿。故立寂默。餘身不爾。故不
T2251_.64.0238b01: 。舊論云分別。婆沙云意。文異義同。準
T2251_.64.0238b02: 彼二文。煩惱與言相違釋。言語散動性故。光
T2251_.64.0238b03: 記三釋竝非也寶疏云煩惱トハ總無。似失。
而未示南。光記身語淨中。有漏
T2251_.64.0238b04: 善有無兩釋。初釋爲勝。集異門足六(五左)
云。如世尊説。身語意淨中。我説無漏淨
T2251_.64.0238b05: 三左又經中説倶身語意 長含八衆集經
T2251_.64.0238b06: 十一右云。復有三法。謂三惡行。身惡行。口惡
T2251_.64.0238b07: 行。意惡行。又云。復有三法。謂三善行。身
T2251_.64.0238b08: 善行。口善行。意善行。正此文也。雜含十四
T2251_.64.0238b09: 四右云。云何不善法。如實知不善身業口業
T2251_.64.0238b10: 意業。是名不善法。又云。云何善法。如實知
T2251_.64.0238b11: 善身業口業意業。是名善法。稽古出雜含十
T2251_.64.0238b12: 者。彼無文也
T2251_.64.0238b13: 四右故思經中爲意業故 舊論十二(十
左)
曰。
T2251_.64.0238b14: 譬喩部説。貪等名意業。於故心作經中説。
T2251_.64.0238b15: 中含三十七左業相應品思經全三紙曰。云何意
T2251_.64.0238b16: 故作。三業不善與苦果。受於苦報。一曰。
T2251_.64.0238b17: 乃至二曰。嫉恚乃至三曰。邪見云云寶疏。故
T2251_.64.0238b18: 思之言爲經名是。然光屬上爲業名故。
T2251_.64.0238b19: 七右云。貪等三種即是意思。此思言是屬
T2251_.64.0238b20: 上也。律攝八曰。故者是決定心表非錯誤
T2251_.64.0238b21: 四左又經中或善或惡 出雜含三十七
T2251_.64.0238b22: 二左
已下
中含三十六左思經全三紙二十
四右
伽彌尼經。
T2251_.64.0238b23: 増一四十三初右長含九卷十上經十六左
T2251_.64.0238b24: 四左頌曰如應成善惡 初句標經説十業
T2251_.64.0238b25: 。次二句出體。第四句配屬。此中攝取前所
T2251_.64.0238b26: 説一切惡妙行中麁顯者。以爲此性。前寛。
T2251_.64.0238b27: 一切故。此狹。唯局根本故。勿於寛
T2251_.64.0238b28: 狹及能所攝。行與道語亦差別
T2251_.64.0238b29: 四左且不善中令遠離故 此叙身惡行所
T2251_.64.0238c01: 不攝二。初正明所不攝。執者捕也。非
T2251_.64.0238c02: 義等。二若身下兼示根本業道。而令
T2251_.64.0238c03: 。此有二。初正明。後令遠下述佛別立所
T2251_.64.0238c04: 妨。妨云。前惡攝盡。何別立此。謂
T2251_.64.0238c05: 人特離此故。舊論十二(十
一右)
曰。欲
T2251_.64.0238c06: 他分別離此故。於惡行別立。問。語意惡
T2251_.64.0238c07: 輕。此身中何故不説。答。凡輕重於一物
T2251_.64.0238c08: 論。如殺盜婬。豈可輕。殺害必斷命故。
T2251_.64.0238c09: 身善惡倶但云餘。以身三三分餘故。竝
T2251_.64.0238c10: 輕即爲斯也。然光九左兩釋。初釋無
T2251_.64.0238c11: 大失。而云重非也。後釋大非也
T2251_.64.0238c12: 五右謂諸善思 準惡意輕無貪等。而
T2251_.64.0238c13: 前可知。謂輕貪已不攝離彼。豈得攝。
T2251_.64.0238c14: 七左三釋。自取前二解。寶師七左之。
T2251_.64.0238c15: 明文。雖的文理必可
T2251_.64.0238c16: 五左七善業道必依表故 就必具二。光會
T2251_.64.0238c17: 前後相違。大二義。又表無表數同異有三釋
T2251_.64.0238c18: 今云。論主以前文不決定是。故今文亦
T2251_.64.0238c19: 去不他受自然等受生。依受生
T2251_.64.0238c20: 必具二。然下文約有部義以致&MT10769;。非
T2251_.64.0238c21: 論主本義。無相違。光記初釋爲是。下文
T2251_.64.0238c22: 通二釋竝非也。大科第二非中非也。次數三
T2251_.64.0238c23: 義第一爲正。順理故。説戒自恣等作法。不
T2251_.64.0238c24: 未具者。是常軌故。如前十四私記十九
T2251_.64.0238c25: 具辨
T2251_.64.0238c26: 六右殺罪所觸 麟云。至身名爲所觸。謂運
T2251_.64.0238c27: 手足等。惠暉曰。婆沙三十二十八右曰。得
T2251_.64.0238c28: 獲。觸證。文字雖別同顯一義。註維摩曰。
T2251_.64.0238c29: 所觸知證註生曰。梵語知證。與觸音
T2251_.64.0239a01: 相比故。即以爲喩也
T2251_.64.0239a02: 六左貪瞋邪見後起差別 婆沙兩説。此論
T2251_.64.0239a03: 初師。正理依後説。光記十二左判爲論主
T2251_.64.0239a04: 意樂。寶疏九右只擧正理評 今云。此論
T2251_.64.0239a05: 勝。以貪等無正所作業性故。正理約
T2251_.64.0239a06: 。而判爲如是説者故未也。寶疏十一左
T2251_.64.0239a07: 下論中。準正理加行正。何盲目」
T2251_.64.0239a08: 七右毘婆沙師加行聲説 正理論四十一
T2251_.64.0239a09: 十三左婆沙文此。婆沙百十八十五左
T2251_.64.0239a10: 云。有非加行以加行聲。殺生後起亦名
T2251_.64.0239a11: 加行。今取
T2251_.64.0239a12: 七右今且應説爲起加行 此中起言。蓋殺
T2251_.64.0239a13: 形誤。結文亦爾。或是後起云起。若爾此文二
T2251_.64.0239a14: 分標。然有失。後起名。何但可起。亦不
T2251_.64.0239a15:
T2251_.64.0239a16: 七左又經中説云何不同 光寶分節爲異。
T2251_.64.0239a17: 光記至問餘亦爾總問。從非諸彼同
T2251_.64.0239a18: 答。云何不同一句徴問加行三根不同
T2251_.64.0239a19: 寶疏至問餘亦爾。問三根生十業道。非諸
T2251_.64.0239a20: 不同唯爲問。光爲正也。有人指要云。寶
T2251_.64.0239a21: 疏雖正理。顯宗此不合。今云。寶疏何
T2251_.64.0239a22: 正顯。正理於非諸等前更有問。還非
T2251_.64.0239a23: 諸已下爲答。光證也。正理四十一十四右曰。
T2251_.64.0239a24: 又經中説。乃至邪見有三亦爾。豈諸業道
T2251_.64.0239a25: 究竟時皆由三根佛作是説
T2251_.64.0239a26: 業道於究竟時皆由三根。加行有
行異
T2251_.64.0239a27: 云何有異。頌曰云云顯宗全同 又論下十右
九目
T2251_.64.0239a28: 標非諸已下。非問可
T2251_.64.0239a29: 八右由先等起故作是説 光云先因等起。是
T2251_.64.0239b01: 刹那等起故。即是貪瞋痴 然頌疏云。先
T2251_.64.0239b02: 等起者。即加行也。正文云。等起與加行
T2251_.64.0239b03: 是前後。何云即加行
T2251_.64.0239b04: 又波剌光作
刺非也
私作如是説 應音二十五(十
六右)
T2251_.64.0239b05: 云。波刺私羅葛切。亦言波嘶。或言波嘶。國
T2251_.64.0239b06: 名也。臨近西海。最饒其寶。諸國商人皆取
T2251_.64.0239b07: 其貨。斯以龍威珠力古昔推焉耳。域記十一
T2251_.64.0239b08: 二十二云。舊云波斯。略也。人性躁暴無禮義
T2251_.64.0239b09: 婚禮相雜亂。死多棄屍。天祠甚多。提那跋外
T2251_.64.0239b10: 道之徒爲所宗。婆沙百十六十五右云。又西方
T2251_.64.0239b11: 蔑戻車彼音釋云
此云惡見
名曰目迦。起是見
T2251_.64.0239b12: 父母衰老。及遭痼疾。若能殺者。得福無罪。
T2251_.64.0239b13: 所以者何。夫衰老者。諸根朽敗。不飮食
T2251_.64.0239b14: 若死更得新勝諸根。飮新煖乳。若遭痼疾
T2251_.64.0239b15: 多受苦惱。死便解脱。故無罪。如是等殺名
T2251_.64.0239b16: 痴生。以業果邪謗
T2251_.64.0239b17: 八左或爲別利恭敬名擧 明本。鮮本。如今。
T2251_.64.0239b18: 舊論十二(十
四左)
曰。或爲別利養愛重好名。簡
T2251_.64.0239b19: 常途以顯殊勝。故云別。正理四十一十五左
T2251_.64.0239b20: 財利。光記兩釋。初釋依正理。改別爲財。
T2251_.64.0239b21: 後釋對自他爲別。竝非也
T2251_.64.0239b22: 九左以從三根從三亦爾 初總答。謂或下
T2251_.64.0239b23: 別釋。初中初立義。後可説下許經説。然光初
T2251_.64.0239b24: 釋甚非也。後釋爲
T2251_.64.0239b25: 九左頌善於三善根 此善中三善根皆倶
T2251_.64.0239b26: 起。簡前不善不倶起故言皆。長行中。二皆。
T2251_.64.0239b27: 一共。竝皆顯此義
T2251_.64.0239b28: 十右離惡加行 寶疏十二右兩意。彼意一
T2251_.64.0239b29: 文。但離於惡之加行。二依指事。必修
T2251_.64.0239c01:  今云。但離前惡何成善加行。如
T2251_.64.0239c02: 殺生善事。由此遠離前不善三
T2251_.64.0239c03: 。修此善三位善三位。故但後意。是論
T2251_.64.0239c04: 之意矣
T2251_.64.0239c05: 第三羯磨竟 諸師異義如別辨
T2251_.64.0239c06: 至説四依 光云。常乞食。樹下坐。著糞掃
T2251_.64.0239c07: 。食塵棄藥寶。暉
隨機羯磨一曰。善男子
T2251_.64.0239c08: 聽。如來。至眞説四依法。一依糞掃衣。依
T2251_.64.0239c09: 出家。受具足戒。成比丘法。是中盡形壽。
T2251_.64.0239c10: 能持不。答曰。能持。二三四受持如前。羯磨疏
T2251_.64.0239c11: 三下三十
四左
云。四腐爛藥者。世所同棄。而實可
T2251_.64.0239c12: 收。即大小便也。有本説云。陳棄藥者。謂世
T2251_.64.0239c13: 間煮殘査滓可棄者。取重煮之。得療便止。
T2251_.64.0239c14: 何須本。大乘義章十一二十
四右
前説。光記
T2251_.64.0239c15: 二十二二十
一左
南海傳三二十二竝同後説。而破
T2251_.64.0239c16: 前説
T2251_.64.0239c17: 及餘依前 頌疏云。餘依前者。謂未死已來
T2251_.64.0239c18: 身也。惠暉云。第二念已後作持無表是。今生
T2251_.64.0239c19: 死。來生身未來。未來餘依身前所有表無
T2251_.64.0239c20: 表。相續生名後起。此解同此疏。今云。論意
T2251_.64.0239c21: 全不爾。餘者對四依。四依是作業後起。
T2251_.64.0239c22: 此無表相續後起。故云餘。依者能依無表。
T2251_.64.0239c23: 依身。前者前念根本業道。猶六右終
T2251_.64.0239c24: 殺後起此刹那後殺無表業隨轉等
T2251_.64.0239c25: 此別以言及 舊論十二(十
五右)
曰。從此後乃
T2251_.64.0239c26: 至説四依。依此根本。所有有教業。及無教
T2251_.64.0239c27: 業。乃至相續未斷。是名後分光云。及餘依
T2251_.64.0239c28: 前根本業道。第二念已去相續等云云寶疏云。
T2251_.64.0239c29: 及餘依前根本隨轉等
國訓
T2251_.64.0240a01: 十左論曰惡業此三成故 釋究竟光有
T2251_.64.0240a02: 自取後二。寶疏引下論及正理。唯約
T2251_.64.0240a03: 那等起。實爲精當矣。然今文云麁惡現前
T2251_.64.0240a04: 時此三成故等。時成言所顯約刹那明也
T2251_.64.0240a05: 正理四十一十七右頌文竝釋頌。長行全同
T2251_.64.0240a06: 此。而後更以別義決擇光引。正理意
T2251_.64.0240a07: 此論。取初義。就彼頌文。光有二解
T2251_.64.0240a08: 第二爲正。第一非也。釋義不成故。不
T2251_.64.0240a09: 長行同此論故。又此論意何可成。頌釋全
T2251_.64.0240a10: 同故 問。正理論體制。頌文全同此。於
T2251_.64.0240a11: 異長行中質之。或更作頌。顯宗論體制。頌
T2251_.64.0240a12: 文改之任自意。然此頌釋全同此論。無
T2251_.64.0240a13: 正理之決擇。又不餘更有異義
T2251_.64.0240a14: 正理。其意如何 答。於正理決擇如是。
T2251_.64.0240a15: 顯宗時亦欲倶舍義。故不改作。又解。正
T2251_.64.0240a16: 理頌釋全同此。故顯宗亦如是。但略後決
T2251_.64.0240a17: 擇異義。若爾違體制。故前解爲勝 今破
T2251_.64.0240a18: 正理師云。契經既説貪瞋邪見皆從三根
T2251_.64.0240a19: 。何不此法由此究竟
T2251_.64.0240a20: 十一右謂殺等三身等處起 光記逐一論
T2251_.64.0240a21: 通別論旨。寶疏十四右云。此等皆從多。非
T2251_.64.0240a22: 少分亦縁餘法。由先有光細釋。而寶釋
T2251_.64.0240a23: 成。若無光細釋。未示南
T2251_.64.0240a24: 十一右故有問言倶死前死 婆沙百十八
T2251_.64.0240a25: 七右問答文。非發智等本論文故。今云有。正
T2251_.64.0240a26: 理等中。亦不本論
T2251_.64.0240a27: 十一右何縁如是理不應然 後明所由。初
T2251_.64.0240a28: 一句問。餘答。答中初答前死邊。謂能殺前
T2251_.64.0240a29: 死。其所殺命猶有。故不殺罪。若爾同死
T2251_.64.0240b01: 所殺命無。應罪。由此第二非能下答
T2251_.64.0240b02: 死邊。此中有總釋別釋。謂同死雖所殺命
T2251_.64.0240b03: 。能殺命已斷。亦無罪依身 故舊
T2251_.64.0240b04: 十二(十
五右)
曰。若爾何因。所殺人猶活未死。殺
T2251_.64.0240b05: 者與殺生罪相應。若殺者同時死。亦不
T2251_.64.0240b06: 相應。云何不相應。偈曰。別依生。釋曰。由
T2251_.64.0240b07: 止於彼殺事。此依止已斷滅。有別依
T2251_.64.0240b08: 止生云云舊論。初約所殺命猶有
T2251_.64.0240b09: 罪。後依身別故不成。兩段各別。然光記二十
三右
T2251_.64.0240b10: 總貫釋倶死前死非也
T2251_.64.0240b11: 十二右論曰不慢殺餘 光記頌疏
五縁
T2251_.64.0240b12: 寶疏爲三縁。今云。寶爲正。頌文既列三縁
T2251_.64.0240b13: 故由是。舊論十二(十
七左)
曰。若人有故意。我必應
T2251_.64.0240b14: 彼。於彼有彼想。唯殺彼不漫殺事。由
T2251_.64.0240b15: 此三義。殺生成業道。又如下辨
T2251_.64.0240b16: 十二右有猶預殺亦成業道 光兩釋。初釋
T2251_.64.0240b17: 是。結文後故。又舊論曰。若爾有人心疑
T2251_.64.0240b18: 決等云云三縁若爾寶意同
初釋
T2251_.64.0240b19: 於刹那滅鈴聲爲殺 寶疏爲精當。正量
T2251_.64.0240b20: 部。於内法中心心所是刹那滅。色身不相應
T2251_.64.0240b21: 等一期生。於外法中山河等一期生。燈聲
T2251_.64.0240b22: 等。有部。一切有爲。皆刹那滅。刹那如論五
T2251_.64.0240b23: 十七右十三三右正三十四初右也 解刹那
T2251_.64.0240b24: 。光二釋。後約三世勝。婆沙百十八十七
T2251_.64.0240b25: 問如是。寶疏同後釋
T2251_.64.0240b26: 十二左息風名生殺罪所觸 光不兩説
T2251_.64.0240b27: 正不。寶疏判後説爲正。今論主意。亦顯
T2251_.64.0240b28: 説爲正。次引契經説壽捨身爲死故。又命
T2251_.64.0240b29: 根無後現見有風動。故惠暉云。初説不正
T2251_.64.0240c01: 義。胎内四位無息風。殺應業道。故
T2251_.64.0240c02: 五分律云。若人似人。似人即胎内前四位也
T2251_.64.0240c03: 已上
暉文
南山戒疏云。如五分云。入胎四十九
T2251_.64.0240c04: 日。名曰似人。過是以往乃名是人。乃至若
T2251_.64.0240c05: 有胎人。識所依止。隨有損害。無極刑
T2251_.64.0240c06: 即如五分若人似人。意等可
T2251_.64.0240c07: 十二左唯此非餘殺罪所觸 光釋爲是。舊論
T2251_.64.0240c08: 云。此即犯殺生羅。異此不犯 惠暉釋非
T2251_.64.0240c09:
T2251_.64.0240c10: 破我論中當廣思擇 舊論云。於彼破説我
T2251_.64.0240c11: 。當共思量破我非是倶舍。豈爲
T2251_.64.0240c12:
T2251_.64.0240c13: 十二左故薄伽梵思覺 前五九左已説此。前
T2251_.64.0240c14: 壽命有別體。今證命所屬是身非我。依
T2251_.64.0240c15: 命離不離。別死活故。前正證三法。今正證
T2251_.64.0240c16: 壽身。其意別
T2251_.64.0240c17: 十三右又非但喩立義可成 無證成道理。但
T2251_.64.0240c18: 喩不宗義。光釋爲正。寶疏十六左云。夫立
T2251_.64.0240c19: 義法須宗因者。宗言非也。彼云思而
T2251_.64.0240c20: 殺亦得殺罪者。是立宗故。今亦立義者。是
T2251_.64.0240c21: 所成宗義
T2251_.64.0240c22: 十三右謂要先發令屬己身 是亦如前。唯
T2251_.64.0240c23: 三縁。於他物示想所想。必非別縁。加行亦
T2251_.64.0240c24: 是不誤加行。全非別縁。故舊論云。若人由
T2251_.64.0240c25: 強力。或由暗竊。取他財物一縁
T2251_.64.0240c26: 物中。若有取意二縁由力。由暗。除亂取三縁
T2251_.64.0240c27: 此量盜業道。光寶爲五縁非也
T2251_.64.0240c28: 十三左若有掘取偸盜罪 薩婆多論二二十
四左
T2251_.64.0241a01: 云。有主物者。一切有主物。縱使空地有物。地
T2251_.64.0241a02: 中伏藏。若是王地。盡屬於王。無主物。若疑
T2251_.64.0241a03: 心取偸蘭遮。青丘云。然有主物略有五種。一
T2251_.64.0241a04: 三寶物。二屬人物。三畜生物。四鬼神物。五劫
T2251_.64.0241a05: 賊物。又薩婆多論三三左云。云何名無主物
T2251_.64.0241a06: 若二國界中間各自對相。其間空地地。若有
T2251_.64.0241a07: 物名無主物。又如一王征破異國。所破國
T2251_.64.0241a08: 王。若死若走後。王未攝此國。爾時地有
T2251_.64.0241a09: 物名無主物。若無主物。有主心取。輕偸蘭。
T2251_.64.0241a10: 若有主物。無主心取。突吉羅。今論由王地中
T2251_.64.0241a11: 敵屬主無主。非國主。故言國主邊
T2251_.64.0241a12: 。如彼多論兩國中間。總亦無國主。故云
T2251_.64.0241a13: 無主。差別可知。婆沙百十三七右問。若得
T2251_.64.0241a14: 藏物盜想而用者。彼於誰處。得根本業
T2251_.64.0241a15: 。答。於王處得。大地所有皆屬王故。復有
T2251_.64.0241a16: 説。於其田宅所屬處得。所以者何。彼於
T2251_.64.0241a17: 税利故。如是説者於王所得。大地所
T2251_.64.0241a18: 有王爲主故。其田宅主。惟輸地利。非伏藏
T2251_.64.0241a19: 。準此是田宅中伏藏。又婆沙。兩國中間伏
T2251_.64.0241a20: 藏。輪王出於輪王受。不出時無處得。彼輪
T2251_.64.0241a21: 王一切地皆所領故如是。光記初釋論。次云
T2251_.64.0241a22: 又。引無失。然寶直引婆沙兩國文。合此論
T2251_.64.0241a23: 國王。蓋圓底方蓋矣。又寶疏十八右
細註
婆沙説
T2251_.64.0241a24: 云。今詳。應兩國王處。地兩國共故也。
T2251_.64.0241a25: 此誤之甚。婆沙既云處得故。又多論三
T2251_.64.0241a26: 三左兩國中間無主物。有心取用不犯。敵主
T2251_.64.0241a27: 總主。中間空地領地。輪王出不出。盜想有無
T2251_.64.0241a28: 等。應辨了。成實九十六右但地上屬王。地
T2251_.64.0241a29: 中不論。取用無罪。異於此
T2251_.64.0241b01: 若有盜取得偸盜罪 善生經云。盜亡比
T2251_.64.0241b02: 丘物。若未羯磨。從十方僧得。若已羯磨契
T2251_.64.0241b03: 現前僧罪。若臨終時隨。亡人屬授物盜
T2251_.64.0241b04: 者。隨約所與人罪也。又云。四衆僧物如
T2251_.64.0241b05: 亡比丘物。作如法羯磨竟。屬現前一衆。或
T2251_.64.0241b06: 非分賊賣。或分可均。或不僧。別賞
T2251_.64.0241b07: 餘人等。倶重
T2251_.64.0241b08: 十三左謂於寺中制多逈處 舊論曰。若露處。
T2251_.64.0241b09: 支提處。修梵行處。言寺中。諸僧會處故。舊
T2251_.64.0241b10: 論云露處。制多者。禮言雜名四十
九左
但里
二合
T2251_.64.0241b11: 此云塔。全眞梵語集塔。法花玄賛十
T2251_.64.0241b12: 二十
七右
舍利窣堵波。無名制多。逈處者。
T2251_.64.0241b13: 増韻逈寥遠也。是即阿蘭若處。此云寂靜處
T2251_.64.0241b14: 故舊論言修梵行處
T2251_.64.0241b15: 謂懷胎時飮兒乳時 胎時者損胎中子。令
T2251_.64.0241b16: 多病故。飮乳時。智論十五云。若行
T2251_.64.0241b17: 。母乳則渇。又以心著婬欲復護
T2251_.64.0241b18: 十四右有説若夫謂非時 正理。顯宗如今。
T2251_.64.0241b19: 舊論曰餘部説 光寶無評。今按。論主意
T2251_.64.0241b20: 後説。故特擧餘部説。若夫不許者。或本
T2251_.64.0241b21: 知。設願不許者。於夫非受授戒婦。犯何
T2251_.64.0241b22:
T2251_.64.0241b23: 十四右有説亦成餘究竟故 光記云。後説
T2251_.64.0241b24: 勝。是誤攝故。寶疏斥此云。兩説無評。正
T2251_.64.0241b25: 理亦同 正理四十二
(二左)
云。有説。亦成。加行。受
T2251_.64.0241b26: 用時。皆於他境故。有説。如殺業道不成。
T2251_.64.0241b27: 加行。究竟時。前境各別故 今云。後説爲
T2251_.64.0241b28: 勝。既於自妻他婦想。於他婦自妻
T2251_.64.0241b29: 竝是誤故非罪。是若約想。作他婦想。應
T2251_.64.0241c01: 。若約所犯人。雖自婦。而是他婦故應
T2251_.64.0241c02: 罪。然此等竝誤故不罪。今亦雖同他
T2251_.64.0241c03: 。加行。果滿別故非罪。所犯人。能犯想異
T2251_.64.0241c04: 故。如殺生能殺想。所殺人異不成。若言
T2251_.64.0241c05: 他境故。彼殺生同於他境。何不罪。如
T2251_.64.0241c06: 殺生生命。尚非過。況誤犯他婦
T2251_.64.0241c07: 十四右於苾芻尼況出家者 光記分論爲
T2251_.64.0241c08: 兩説。而有二解。初解。依正理後師爲正。後
T2251_.64.0241c09: 解。前師爲勝 寶疏不論文爲兩説。彼
T2251_.64.0241c10: 曰。此論引自妻妾例。而釋國王
T2251_.64.0241c11: 更無異解 今按。光釋最爲精密。雖
T2251_.64.0241c12: 説言。其義遥別。而寶疏爲例。爲何例。若言
T2251_.64.0241c13: 王所例。彼自妻非王所受。若言受罪例。問。
T2251_.64.0241c14: 已許受罪。唯問處何以例可成。由此理
T2251_.64.0241c15: 舊論文亦全同新。準正理論。及顯宗。但
T2251_.64.0241c16: 自妻等義。無王所故。於自之上脱
T2251_.64.0241c17: 有説言。猶如四取。及數息觀論文。寶疏泥
T2251_.64.0241c18: 文失
T2251_.64.0241c19: 十四右若於童女皆於王得 婆沙百十三
T2251_.64.0241c20: 云。問。於未嫁女不淨行。於誰得根本
T2251_.64.0241c21: 業道。答。若已許他於夫處得。若未他。
T2251_.64.0241c22: 其父母諸親處得 此論答中有二。初正
T2251_.64.0241c23: 童女。第二此及下兼示餘事。言此及所
T2251_.64.0241c24: 者。舊論但曰乃至。按此論此及言蓋倒
T2251_.64.0241c25: 寫。應及此。謂此之所餘。即客女貨女等
T2251_.64.0241c26:  然光記云此童女及餘女邊。而設於正理
T2251_.64.0241c27: &MT10769;等。竝泥文失義 寶疏又云。此謂童女。
T2251_.64.0241c28: 餘謂他妻等。而論通別。以和會正理者。是
T2251_.64.0241c29: 何謂乎。他妻何再可釋。結罪通別豈可
T2251_.64.0242a01: 此 又解。此及下論主質於能護人
T2251_.64.0242a02: 故云此。兼明餘。故言及所餘。依此義光釋
T2251_.64.0242a03: 義竝是也寶如
非也
後解爲
T2251_.64.0242a04: 十四左與最後字皆此加行 寶後説爲勝。
T2251_.64.0242a05: 光無評。今云。後説盡理
T2251_.64.0242a06: 十五右如無失者應取爲宗 光兩釋。初解爲
T2251_.64.0242a07: 正。寶亦同義。舊論十二(二
十右)
曰。如失。可
T2251_.64.0242a08: 此。是指後徴無失言
T2251_.64.0242a09: 十五右經説諸言名爲聖言 光屬後段。云
T2251_.64.0242a10: 依經問起。是爲是。舊論十二(二
十右)
經而云。此
T2251_.64.0242a11: 中見聞覺知相云何 寶疏入前段非也
T2251_.64.0242a12: 長含八十三右衆集經曰。復有四法。謂四不聖
T2251_.64.0242a13: 語不見聞覺知言見聞覺知。復有四法。謂四
T2251_.64.0242a14: 聖語見聞覺知則言見聞覺知有云。折爲
雜含三
T2251_.64.0242a15: 十七(二十
右)意
婆沙七十一八右但所依事四故説
T2251_.64.0242a16: 四。若廣有八或十六。準之衆集經約所依
T2251_.64.0242a17: 説爲四。今約境見不見八聖。如集異
T2251_.64.0242a18: 門等者。境與想相望爲十六聖言。非聖亦
T2251_.64.0242a19:
T2251_.64.0242a20: 十五左佛告大母所覺所知 雜含十三十二
T2251_.64.0242a21: 云。世尊告磨羅迦舅。我今問。汝隨意答
T2251_.64.0242a22: 我。佛告磨羅迦舅。若眼未曾見色。汝當
T2251_.64.0242a23: 於彼色。起欲起愛起念起染著不。答
T2251_.64.0242a24: 言。不也。世尊耳聲鼻香舌味身觸意法亦如
T2251_.64.0242a25: 是説。佛告磨羅迦舅。善哉善哉。磨羅迦舅
T2251_.64.0242a26: 見以見爲量。聞以聞爲量。覺以覺爲量。
T2251_.64.0242a27: 識以識爲量 大母。光記作鬘母。寶疏作
T2251_.64.0242a28: 鬘。或作大。正理。顯宗竝悉作大母。今作
T2251_.64.0242a29: 者誤也。本經曰磨羅迦舅。舊論十二(二
十二右)
T2251_.64.0242b01: 摩羅枳母。應音義二十四十七左摩羅翻爲
T2251_.64.0242b02: 鬘。光寶亦作鬘。以可視耳。如正理。顯宗
T2251_.64.0242b03: 亦挍者誤。或寫誤也。前文具六根六境對説。
T2251_.64.0242b04: 而後文云見聞覺知。定知。香味觸三爲
T2251_.64.0242b05: 。元寶釋義煩雜。猶似前文不香味
T2251_.64.0242b06: 觸三寶分科釋
義尚非也
T2251_.64.0242b07: 尼延底 光云云。應音二十五。延作近形誤
T2251_.64.0242b08: 也。而云。此云深入義。貪之異名也。言窮極
T2251_.64.0242b09: 厭。故以名
T2251_.64.0242b10: 十六右有餘師説亦爲無理 光寶竝爲
T2251_.64.0242b11: 部師
T2251_.64.0242b12: 十六左先軌範師 正理但曰古師。光記云
T2251_.64.0242b13: 瑜伽師經部。寶疏爲經部。舊論亦曰
T2251_.64.0242b14: 先舊諸師 今應諸異説
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T2251_.64.0242c01: 十六左故論言頗布灑他時 舊論云。是故
T2251_.64.0242c02: 阿毘達磨藏説。正理如今。光記云發智論
T2251_.64.0242c03: 而未文。此文出婆沙百十八十九右也。定
T2251_.64.0242c04: 是餘本論文。更可檢。此三重文。第二及第三
T2251_.64.0242c05: 布灑他。正答問。其第一應例答
T2251_.64.0242c06: 十六左若不應設劬勞 此論主&MT10769;
T2251_.64.0242c07: 彼有部宗&MT10769;。有部立欲無無表離表生故。
T2251_.64.0242c08: 是正理。顯宗如前十種得戒。一切皆必依
T2251_.64.0242c09: 表。今亦如是。非論主本意故。舊論云。汝今
T2251_.64.0242c10: 中應功用。如先辨。然光記云云。竝皆
T2251_.64.0242c11: 非也。問。以何知有部本計&MT10769;耶。答。正
T2251_.64.0242c12: 理師盡力會&MT10769;。布灑他默然表語義。仙
T2251_.64.0242c13: 義等教他云云若不本計何彼如
T2251_.64.0242c14: 十七右論曰若染流至此中 光爲四縁
T2251_.64.0242c15: 也。寶合染心壞他語。爲一非也。汝於麁惡
T2251_.64.0242c16: 開爲二故。離隔和合中間故。名離間。間之
T2251_.64.0242c17: 離故依主釋。舊論十二(二
十二右)
云。爲他和合及
T2251_.64.0242c18: 相喜愛。是名破語。加語持業釋
T2251_.64.0242c19: 十七右若以染心業道方成 有三。初約
T2251_.64.0242c20: 。次示三字流至。後釋後二縁。初標。後述
T2251_.64.0242c21: 釋 麁強非好語名麁惡語。或非善爲惡。
T2251_.64.0242c22: 竝兩重持業
T2251_.64.0242c23: 十七右一切染心流至此中 光爲三縁。一
T2251_.64.0242c24: 染心。二所發諸語。三解義。此釋爲正。前二
T2251_.64.0242c25: 種既染心。及壞他語。并非愛語爲二故。今云。
T2251_.64.0242c26: 三性雜柔不淨。故名雜穢。如雜染名。能發
T2251_.64.0242c27: 唯染所發通三性。竝有漏 又舊論十二(二
十二右)
T2251_.64.0242c28: 云。一切染汚言與義不相應。故名非應語
T2251_.64.0242c29: 亦名散語。於義不相攝
T2251_.64.0243a01: 十七左輪王現時不成業道 論主取後説
T2251_.64.0243a02: 故。前文五右
T2251_.64.0243a03: 十八右論曰成貪業道 此中初總判。後有
T2251_.64.0243a04: 餘下辨貪差別。初師總取欲貪。後唯取
T2251_.64.0243a05: 。論主意後師爲正。前文爾故。正理師意
T2251_.64.0243a06: 亦爾。光師爲總別。然寶疏爲三説。初説
T2251_.64.0243a07: 唯約外財。第三説通情非情。故爲別 今
T2251_.64.0243a08: 云。寶疏非也。唯總別異故。言他財物。總有
T2251_.64.0243a09: 具分資益義財物。如十二右衆具通。何
T2251_.64.0243a10: 但局非情。如彼僕屬我者。皆是他財
T2251_.64.0243a11: 物。餘準之。光記設四釋。竝非也
T2251_.64.0243a12: 十八右五蓋經此世間貪 雜含二十九三右
T2251_.64.0243a13: 息念觀中云。或空露地端身正坐。繋
T2251_.64.0243a14: 面前。斷世貪愛。離欲清淨。瞋恚。睡眠。掉悔。
T2251_.64.0243a15: 疑。斷遠離五蓋煩惱。對下文以知世貪是
T2251_.64.0243a16: 欲貪蓋。故言欲貪。蓋但言世貪。總是欲
T2251_.64.0243a17: 界貪。今亦如是 稽古下六左云。見雜含二
T2251_.64.0243a18: 十四三左四念處。又見二十九明七覺
T2251_.64.0243a19: 者。二十四唯列五蓋名耳。又二十九
T2251_.64.0243a20: 七覺中。非今文意。凡四念中五蓋非一。
T2251_.64.0243a21: 而餘非也
T2251_.64.0243a22: 十八左如經説是阿羅漢 雜含三十七十八
T2251_.64.0243a23: 十不善業中云。不邪見。顛倒如
T2251_.64.0243a24: 見。如是説。無施。無報。無福。無善行惡行
T2251_.64.0243a25: 善惡業果報。無此世。無他世。無父母
T2251_.64.0243a26: 衆生生。世間無
文歟
阿羅漢。等起等向
T2251_.64.0243a27: 此世他世。自知作證。我生已盡。梵行已立。所
T2251_.64.0243a28: 作已作。自知不後有更無文(有人。中含十
六(初右)無文。大乘伽第
T2251_.64.0243a29: 七。第五。又五十八。倫
記二下(七右)略纂等
又中含三思經十七左曰。無
T2251_.64.0243b01: 施。無齋。無呪説。無善惡業。無善惡業
T2251_.64.0243b02: 。無此世彼世。無父。無恐脱無衆
生生一句
世無
T2251_.64.0243b03: 眞人。往至善處。善去。善向。此世彼世。自知
T2251_.64.0243b04: 自覺。自作證成就遊更無文發智二十五左
T2251_.64.0243b05: 經文。配四諦所斷。婆沙百九十八初右
已下
T2251_.64.0243b06: 九十九廣釋。又發智七十四右曰。云何邪見。
T2251_.64.0243b07: 答。若不安立則五見皆名邪見。若安立則唯
T2251_.64.0243b08: 施與。無愛樂。無祠祀。無妙行。無惡行
T2251_.64.0243b09: 妙惡行業果異熟等見名邪見。婆沙九十
T2251_.64.0243b10: 初右唯釋初三。有多釋。餘全無釋 正理
T2251_.64.0243b11: 四十二八左云。具足應契經所説謗因。謗
T2251_.64.0243b12: 果。二世。尊等。總十一類邪見不同。謂無
T2251_.64.0243b13: 。乃至廣説顯宗
全同
光寶之族見正理十一類
T2251_.64.0243b14: 。唯於今論所言文。妄分開成其數。未
T2251_.64.0243b15: 本經。豈是當理 今云。一無施與。二無
T2251_.64.0243b16: 。是撥可愛樂欲果之因。雜含云無報。中
T2251_.64.0243b17: 含云無齋。三無祠祀。是祭天地之福。四無
T2251_.64.0243b18: 妙行。無惡行。雖二無。唯是業一類故。發
T2251_.64.0243b19: 智云無妙行惡行。雜含云無善行惡行。中含
T2251_.64.0243b20: 無善惡業。竝無第二無。亦合異熟。是何
T2251_.64.0243b21: 開。五無妙惡行業果異熟。六無此世間
T2251_.64.0243b22: 彼世間。雖彼此異。同世一類。故中含云
T2251_.64.0243b23: 此世彼世然光寶開爲二非也。若開
何不妙惡因果
七無
T2251_.64.0243b24: 父。無母。雖事是二。同能生一類。故雜含云
T2251_.64.0243b25: 父母。婆沙釋云父母感子之業。若父
T2251_.64.0243b26: 若母隨一豈可光寶開爲
二誤也
八無化生有情
T2251_.64.0243b27: 雜含云衆生生。九世間無沙門或婆羅門
T2251_.64.0243b28: 是阿羅漢。謂撥沙門或婆羅門具殺賊應
T2251_.64.0243b29: 供等徳是阿羅漢。此實撥羅漢故言
T2251_.64.0243c01: 是。光記作及非也。舊論。寶疏亦作是。發智
T2251_.64.0243c02: 但云世間無阿羅漢。雜含亦爾。中含云
T2251_.64.0243c03: 無眞人。十無正至。發智云。無正至此謗
T2251_.64.0243c04: 邪見。見滅所斷。雜含云等起。中含云往至
T2251_.64.0243c05: 善處。十一發智云。無正行。此世。他世。即於
T2251_.64.0243c06: 現法。知自通達。作證具足住。我生已盡。梵
T2251_.64.0243c07: 行已立。所作已辨。不後有。如實知。此謗
T2251_.64.0243c08: 道邪見。見道所斷。中雜二含其文意同。正理
T2251_.64.0243c09: 論師所言十一類者。蓋以如
T2251_.64.0243c10: 阿毘達磨倶舍論卷第十六法義
T2251_.64.0243c11:
T2251_.64.0243c12:
T2251_.64.0243c13:
T2251_.64.0243c14: 阿毘達磨倶舍論卷第十七法義
T2251_.64.0243c15:  豐山寓居上毛沙門快道記 
T2251_.64.0243c16:   業品第四之五
T2251_.64.0243c17: 初右論曰而造作故 此中有三。初離釋。但
T2251_.64.0243c18: 道。次業之下合釋。是第四轉依主。後彼
T2251_.64.0243c19: 相下。釋思業隨貪等行故於貪等道名
T2251_.64.0243c20: 初二句。示業所目。次二句明貪等。故
T2251_.64.0243c21: 轉故行顯貪等得道名。後二句成思名
T2251_.64.0243c22: 初右前七是業立業道名 此中有三。初明
T2251_.64.0243c23: 唯業。其體是業故。二亦業下釋業道。初標是
T2251_.64.0243c24: 依第七依主釋。次一句所由。由能下述釋身
T2251_.64.0243c25: 語業。爲思業所依託故。於此得道名。三業
T2251_.64.0243c26: 業下結
T2251_.64.0243c27: 初左雖不同類而一爲餘 雖所目自體不
T2251_.64.0243c28: 同類而其能目業道一名廣攝餘。故總名
T2251_.64.0243c29: 。寶疏爲是。順正理故。光記分業與
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