大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64

[First] [Prev+100] [Prev] 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 [Next] [Next+100] [Last] [行番号:/]   [返り点:/] [CITE]

T2251_.64.0339a01:
T2251_.64.0339a02:
T2251_.64.0339a03: 阿毘達磨倶舍論卷二十四法義
T2251_.64.0339a04:  豐山沙門快道記 
T2251_.64.0339a05:   分別賢聖品第六之三
T2251_.64.0339a06: 初右頌曰斷六一來 光云。上三句明向。下
T2251_.64.0339a07: 一句明果。就明向中上兩句明家家第三
T2251_.64.0339a08: 句正明向。頌疏云。上兩句明家家。下兩句
T2251_.64.0339a09: 向果。此各有理。光約相似。頌疏約
T2251_.64.0339a10: 。凡於四向四果。義門非一。若約具經
T2251_.64.0339a11: 二門。一向果別立門。謂見道十五
T2251_.64.0339a12: 心爲預流向。道類智爲預流果。從欲一
T2251_.64.0339a13: 五爲一來向。斷第六一來果。斷
T2251_.64.0339a14: 七八品不還向。斷第九品。爲不還果。從
T2251_.64.0339a15: 初定一品非想第八品斷爲羅漢向。斷
T2251_.64.0339a16: 第九品羅漢果。故契經云八輩聖人。一
T2251_.64.0339a17: 攝向合果門。後後向道攝前前果道。但預流
T2251_.64.0339a18: 向無攝前果道。是一向四果。約此從
T2251_.64.0339a19: 類智欲第四品。爲預流果。餘準之可
T2251_.64.0339a20: 知。若據具經四果般涅槃人。攝在不定。
T2251_.64.0339a21: 謂如家家者。斷三四品。則如次第人斷
T2251_.64.0339a22: 四品。是一來向。故今論標結一來向果。於
T2251_.64.0339a23: 中説家家。又唯斷三四品一來果。而
T2251_.64.0339a24: 寂滅一來之義。則爲預流果攝。故
T2251_.64.0339a25: 婆沙五十三十二左曰。此中家家是預流差別。
T2251_.64.0339a26: 一間是一來差別。法勝毘曇四卷二十六右云。
T2251_.64.0339a27: 極七有及家家當須陀洹。六卷三十八
T2251_.64.0339a28: 云。彼七往來。及家家。説須陀洹果。雜
T2251_.64.0339a29: 心五十六右亦爾。應知約相似。家家得一來
T2251_.64.0339b01: 向名。據實通論非向。全無向一來果
T2251_.64.0339b02: 故。是故今論別明家家。次云。從一至五。
T2251_.64.0339b03: 次第相續。斷爲一來向。而標結言一來向
T2251_.64.0339b04: 者。約次第人。令滿足順次向果。就
T2251_.64.0339b05: 亦辨家家一間等也。古今不之。莫走行
T2251_.64.0339b06:
T2251_.64.0339b07: 論曰轉名家家 此有二種。一超越。二次
T2251_.64.0339b08: 第修。法勝毘曇六卷三十八右曰。若住果。若
T2251_.64.0339b09: 凡夫人。欲界修道斷中。三種盡。上上。上中。
T2251_.64.0339b10: 上下。彼説家家。正理云。或於先異生位斷。
T2251_.64.0339b11: 或今預流進修位斷。今論且約次第。云
T2251_.64.0339b12: 流進。問。有漏斷人非成根。答。至道類智
T2251_.64.0339b13: 必起後勝果道。其時得先所斷離繋得。故
T2251_.64.0339b14: 無漏根。故具三縁。婆沙五十三十三丁
T2251_.64.0339b15: 十左引具者。簡不具。婆沙五十三四左云。於
T2251_.64.0339b16: 三縁。隨一不具。不家家正理
亦爾。
轉者通
T2251_.64.0339b17: 捨得。一名。捨預流名。得家家名。二捨預流
T2251_.64.0339b18: 。得家家道。何縁名家家。謂家家者。是所
T2251_.64.0339b19: 生處。其處彼家。此家異故。是家家義。此人
T2251_.64.0339b20: 家家爲生處。名家家。有財釋。法勝毘曇
T2251_.64.0339b21: 六卷三
八右
云。從家至家。往來而入涅槃。故
T2251_.64.0339b22: 家家。雜心五十五右亦同。問。爲同家
T2251_.64.0339b23: 。答。法勝論等縱容。淨影義章十一云。厭
T2251_.64.0339b24: 舊生死。異家受生。故云家家。瑜伽倫記六
T2251_.64.0339b25: 下云。聖人厭於生死故。於一家處單不
T2251_.64.0339b26: 。從一至一家コトニ二生三生。但易
T2251_.64.0339b27: 。不肯重生。不同姓。張處東西。二張
T2251_.64.0339b28: 家別亦得重生。此爲盡理如張即之
王□之等
故今論
T2251_.64.0339b29: 初左
七行
二三家。不一家。法勝六卷三
T2251_.64.0339c01: 十八右四卷二十六右竝但云生二家生三家。是
T2251_.64.0339c02: 一父母不重生。然婆沙光四
左引
更云一人
T2251_.64.0339c03: 。據父母。而其家是一。竝不相違
T2251_.64.0339c04: 初右
十行
一由斷惑三四品故 簡一二五
記初
T2251_.64.0339c05: 左具
三四。以一二命終。及斷第五
T2251_.64.0339c06: 終無
T2251_.64.0339c07: 一左三由受生三二生故 顯今生
T2251_.64.0339c08: 故云更生。舊論云。三由生。二三生爲餘故。
T2251_.64.0339c09: 色無色欲有。唯局欲故。爲
T2251_.64.0339c10: 人受三生。斷四品人受二生。逆言
T2251_.64.0339c11:
T2251_.64.0339c12: 一左
三─
然復應説或過此故 正理作伏難
T2251_.64.0339c13: 曰。若爾應三二生言。説三四品
T2251_.64.0339c14: 已成故。謂已進斷三四品惑。決定餘有三生
T2251_.64.0339c15: 二生。故説家家相。不圓滿。則應頌更
T2251_.64.0339c16: 等聲。方具收家家三相。或應三二
T2251_.64.0339c17: 生言。通全同之。
T2251_.64.0339c18: 應知總有或二或三 第二示種類差別
T2251_.64.0339c19: 二。初標類。後隨釋。初釋天家家。此中初
T2251_.64.0339c20: 一句擧名。謂欲下從所生處差別。大有
T2251_.64.0339c21: 二別。約人家。約洲處。總家家所依處。從
T2251_.64.0339c22: 狹有四別。謂。界。趣。處。家。別故。界謂唯
T2251_.64.0339c23: 欲界。此通人天家家。趣者若約天家家。唯
T2251_.64.0339c24: 欲天趣。非餘天趣及餘四趣。故云欲天趣
T2251_.64.0339c25: 處者欲天有六。若一天處中。受三二生。若
T2251_.64.0339c26: 二天處。若三天處。家者於彼一二三天處中
T2251_.64.0339c27: 或一家。或二家。人家家例之可知。今顯
T2251_.64.0339c28: 父母不重生。故不一人家一天家。婆沙
T2251_.64.0339c29: 父母亦重生。故云一人家等。光四左
T2251_.64.0340a01: 二論異辨者。未曉也。問。二生三生家。
T2251_.64.0340a02: 人來天往來。爲人局天。答。天家家
T2251_.64.0340a03: 唯於天趣往來。人家家準之。是大小乘經
T2251_.64.0340a04: 論一同。然至滅後九百年。正理論師創立
T2251_.64.0340a05: 天往來義。先標破彼義。後當正義。初標
T2251_.64.0340a06: 破彼義者。先標彼。正理六十四十一右標正
理論
T2251_.64.0340a07: 種類差別文。全同此論。而後十一左云。若
T2251_.64.0340a08: 第六一來果。故往天上。一來人間。而
T2251_.64.0340a09: 般涅槃名一來果。過此以後更無生故。即
T2251_.64.0340a10: 此義證。家家中。若天家家。受三生者。人
T2251_.64.0340a11: 間受二。天上受三。受二生者。人一天二。如
T2251_.64.0340a12: 應例釋人中家家。若謂然彼一來果。有
T2251_.64.0340a13: 何異彼二生家家已上。顯宗三十一七右全同
T2251_.64.0340a14: 彼意。雖契經及本論等中無文説。由一往
T2251_.64.0340a15: 來名一來果。證知家家亦人天往來。然非
T2251_.64.0340a16: 極七反人天等七生。其生數不等。從
T2251_.64.0340a17: 名。以或名天家家。或名人家家。若謂
T2251_.64.0340a18: 天三人二等其數不等然。人天合三生
T2251_.64.0340a19: 等。則三生家設可爾。於二生家一來
T2251_.64.0340a20: 不別失。同人天一往來故。由此文普光
T2251_.64.0340a21: 寶法等云云。普光四左述釋和會。遥劣於寶
T2251_.64.0340a22: 三右
已下
解釋。寶法辨等生不等生。釋立名
T2251_.64.0340a23: 勝矣。而未滿生攝家家非也。後破
T2251_.64.0340a24: 者。大有二罪。一人天往來罪。二生數不
T2251_.64.0340a25: 等失。人天往來罪者。此亦有多失論第
十(十六左)
T2251_.64.0340a26: 毘婆沙等。無契經
及本論説。唯自分別
一無文臆度失謂契經及
T2251_.64.0340a27: 本論等無家家聖人人天往來故。二違
T2251_.64.0340a28: 諸先舊師説。謂婆沙五十三十三右曰。天家家
T2251_.64.0340a29: 謂於天上。或受二生。或受三生。或二天處。
T2251_.64.0340b01: 或三天處。受二三生。或一天家。或二天家。
T2251_.64.0340b02: 或三天家。受二三生。人家家者。謂於人中
T2251_.64.0340b03: 或受二生。或受三生已下
取意
或一二三洲處。
T2251_.64.0340b04: 及一人二人三人家。受二三生。既標於天
T2251_.64.0340b05: 。於是依聲依處。局天上必矣。釋相中。亦
T2251_.64.0340b06: 唯約天。全無人之相。人家家文亦爾。舊
T2251_.64.0340b07: 婆沙四十二十四左天中家家人中家家。而
T2251_.64.0340b08: 説相同新論。雜心五十五右曰。天家家者。謂
T2251_.64.0340b09: 欲界天。或受二生三生云云人家家者。謂人
T2251_.64.0340b10: 間身。或一天下等
一洲云云
此論亦云
T2251_.64.0340b11: 天趣。云於人趣。與婆沙同約趣別。法勝毘
T2251_.64.0340b12: 曇兩譯。竝合作文。其義縱容也。若於大乘
T2251_.64.0340b13: 雜集十三八左曰。家家者即預流。或於天上
T2251_.64.0340b14: 或於人中。從家至家。得苦際。此兩或
T2251_.64.0340b15: 言。豈是人天往來。瑜伽二十六四左曰。有
T2251_.64.0340b16: 二種家家。一天家家者。謂於天上家至
T2251_.64.0340b17: 家。若往若來證苦邊際。二人家家者。謂於
T2251_.64.0340b18: 人間家至家。若往若來證苦邊際已上
T2251_.64.0340b19: 是大小乘諸論。天家家唯於天其義一轍
T2251_.64.0340b20: 焉。三背立名旨。謂既唯於一趣。從家至家。
T2251_.64.0340b21: 餘趣。故簡別名天家家。名人家家。若
T2251_.64.0340b22: 人天二趣往來セハ何特可此名。四違前後
T2251_.64.0340b23: 。謂七人天往來名七反有。一往來名一來
T2251_.64.0340b24: 。今亦人天往來セハ極三反有。極二
T2251_.64.0340b25: 反有。不人家家天家家。已顯人天往來
T2251_.64.0340b26: 。當生數不等罪。謂其罪亦有多失。一
T2251_.64.0340b27: 何故不等而不等。若言樂欲故。何故不
T2251_.64.0340b28: 等生。若言七反一來等生別故。若爾七反中。
T2251_.64.0340b29: 何故有不等生。若言惑品令然者不然。前
T2251_.64.0340c01: 惑有等不等。後惑亦有等不等大小。中間
T2251_.64.0340c02: 豈唯爲不等頌疏麟二十四(初右)云。是等皆増減
家家。若准婆沙。亦有天二人二等家
T2251_.64.0340c03: 云云。今云。唯等生
論明説也。不等無之也。
二違前後例。謂七生一
T2251_.64.0340c04: 來竝等生。今亦唯言三生二生。何不生是
T2251_.64.0340c05: 。三闕縁之失。若不等者。應生縁。於
T2251_.64.0340c06: 生中闕減故。若言一生半生異。倶是
T2251_.64.0340c07: 一生内故不縁。是亦不光二十三(四十
二左)寶二十三(三
T2251_.64.0340c08: 十五左已
下)引
婆沙四十六十七右七反有中。七反
T2251_.64.0340c09: 生者。等受七生者。然有預流人天生別。謂
T2251_.64.0340c10: 天七人六等。既以不等七生數。今亦
T2251_.64.0340c11: 何不等可三生二生。四違諸聖教。謂
T2251_.64.0340c12: 尊者瞿沙甘露味論上二十
八右
曰。若先盡三品
T2251_.64.0340c13: 是名家家。三死三生。既死生各三。必是等
T2251_.64.0340c14: 生理法然。譬如増一二十二十
五右
預流極遲
T2251_.64.0340c15: 七死七生。必是等生。法勝毘曇六卷三
T2251_.64.0340c16: 八右云。人中二三家。天中二三家往來。成實
T2251_.64.0340c17: 論一三十
三右
曰。是人或二。或三。往來名家家。又
T2251_.64.0340c18: 瑜伽雜集等竝云往來是大小乘一同約
T2251_.64.0340c19: 等生。云二三生往來。全無不等説。是爲
T2251_.64.0340c20: 數不等罪
餘師
已破正理論。當依從輩
T2251_.64.0340c21: 依從輩者。於西天者。未其愚癡徒從有
T2251_.64.0340c22: 幾許。且難陀論師是也。瑜伽倫記六下十九右
T2251_.64.0340c23: 曰。泰云。詳夫人天家家西方有兩説。難陀論
T2251_.64.0340c24: 師云。人天二趣。若往。若來。戒賢論師云。二
T2251_.64.0340c25: 生家家唯於天上。二生往來。三生準之。本
T2251_.64.0340c26: 是略纂八十二右出矣。難陀應除遣。聖法藏師
T2251_.64.0340c27: 謂有眼目。所依經論明説故。如是大乘
T2251_.64.0340c28: 宗同小乘諸論。豈爲然。然於正法藏下
T2251_.64.0340c29: 受法稟承。奘三藏未審。爲師宗。將異耶。
T2251_.64.0341a01: 是背師同難陀謬執。以何知之。三藏門
T2251_.64.0341a02: 人基泰光寶等。竝皆迷正理臆説。而傳襲彌
T2251_.64.0341a03: 布。悉廢莫依矣。基略章云。於中有四。一
T2251_.64.0341a04: 人至人。二從天至天。三從人至天。四
T2251_.64.0341a05: 天至人。廣章擧二種。謂人天往來。普光
T2251_.64.0341a06: 記二十四四左下法寶二十四二左
已下
竝唯約人天
T2251_.64.0341a07: 往來。云云等不等。不一言吐同趣往來
T2251_.64.0341a08: 是等義解人不倶言之。何況從之而
T2251_.64.0341a09: 下。問。準預流天七人六等不等生。豈無
T2251_.64.0341a10: 三四品不等生。答。誰言之。彼不三縁
T2251_.64.0341a11: 唯是預流果攝。問。斷三四品。爲人天往來
T2251_.64.0341a12: 不。答。雖文説。理應有。若爾攝何。答。
T2251_.64.0341a13: 預流果攝非一來向。以彼故。然光記
T2251_.64.0341a14: 五左滿二三生入寂。攝向者未詳。寶三左
T2251_.64.0341a15: 七生。以攝家家。甚非也。彼正理未滿
T2251_.64.0341a16: 。亦攝七生者。應預流。何極七反
T2251_.64.0341a17: 中。可未滿者。設攝彼於此莫攝。彼既
T2251_.64.0341a18: 極。顯未滿者。今唯言家家。不
T2251_.64.0341a19: 三縁。何得攝。故増一二十二十
五右
云。極遲經
T2251_.64.0341a20: 七死七生。若求方便勇猛意者。家家一種便
T2251_.64.0341a21: 道跡。問。斷三四品中。如所言者。大有
T2251_.64.0341a22: 四類。一唯天中往來受二生三生。人中亦爾。
T2251_.64.0341a23: 二唯天中不滿二三生。唯人亦爾。三人天往
T2251_.64.0341a24: 來受三二生。四未滿。此四中縁何。唯約
T2251_.64.0341a25: 初門。立家家名餘三。答。唯於
T2251_.64.0341a26: 唯於人受三二生。異餘例故特立之。唯天
T2251_.64.0341a27: 唯人未滿準之可知。又人天往來準前後
T2251_.64.0341a28: 知。故不之。問。準三四品唯天
T2251_.64.0341a29: 唯人及人天往來。於極七反。應唯天中七
T2251_.64.0341b01: 耶。答。應IMAGE
T2251_.64.0341b02: 無。諸經説人[IMAGE]
T2251_.64.0341b03: 天往來故。又[IMAGE]
T2251_.64.0341b04: 解。應有機類[IMAGE]
T2251_.64.0341b05: 一故。經約[IMAGE]
T2251_.64.0341b06: 趣別。且言人[IMAGE]
T2251_.64.0341b07: 天往來。依此[IMAGE]
T2251_.64.0341b08: 。家家亦有[IMAGE]
T2251_.64.0341b09: 人天往來。互[IMAGE]
T2251_.64.0341b10: 影發故。問。欲[IMAGE]
T2251_.64.0341b11: 界九品惑増[IMAGE]
T2251_.64.0341b12: 損生其相何。[IMAGE]
T2251_.64.0341b13: 答。古今有兩[IMAGE]
T2251_.64.0341b14: 。一九品別[IMAGE]
T2251_.64.0341b15: 潤義。二九品[IMAGE]
T2251_.64.0341b16: 共潤義。寶疏[IMAGE]
T2251_.64.0341b17: 別潤爲假立。[IMAGE]
T2251_.64.0341b18: 共潤爲實義。[IMAGE]
T2251_.64.0341b19: 是寔爾也。爾[IMAGE]
T2251_.64.0341b20: 法相[IMAGE]
T2251_.64.0341b21: 。亦別潤假[IMAGE]
T2251_.64.0341b22: 立門。不強[IMAGE]
T2251_.64.0341b23: 之。光記
[IMAGE]
T2251_.64.0341b24:
別潤[IMAGE]
T2251_.64.0341b25: 三義。於共潤[IMAGE]
T2251_.64.0341b26: 唯一義。今爲[IMAGE]
T2251_.64.0341b27: 初歩。示圖曰。[IMAGE]
T2251_.64.0341b28: [IMAGE]
T2251_.64.0341b29: [IMAGE]
T2251_.64.0341c01: [IMAGE]
T2251_.64.0341c02: [IMAGE]
T2251_.64.0341c03: [IMAGE]
T2251_.64.0341c04: [IMAGE]
T2251_.64.0341c05: [IMAGE]
T2251_.64.0341c06: [IMAGE]
T2251_.64.0341c07: [IMAGE]
T2251_.64.0341c08: [IMAGE]
T2251_.64.0341c09: [IMAGE]
T2251_.64.0341c10: [IMAGE]
T2251_.64.0341c11: [IMAGE]
T2251_.64.0341c12: [IMAGE]
T2251_.64.0341c13: [IMAGE]
T2251_.64.0341c14: [IMAGE]
T2251_.64.0341c15: [IMAGE]
T2251_.64.0341c16: [IMAGE]
T2251_.64.0341c17: [IMAGE]
T2251_.64.0341c18: [IMAGE]
T2251_.64.0341c19: [IMAGE]
T2251_.64.0341c20: [IMAGE]
T2251_.64.0341c21: [IMAGE]
T2251_.64.0341c22: [IMAGE]
T2251_.64.0341c23: [IMAGE]
T2251_.64.0341c24: [IMAGE]
T2251_.64.0341c25: [IMAGE]
T2251_.64.0341c26: [IMAGE]
T2251_.64.0341c27: [IMAGE]
T2251_.64.0341c28: [IMAGE]
T2251_.64.0341c29: [IMAGE]
T2251_.64.0342a01: 基義林五本五丁伽倫六下十九丁別潤義
T2251_.64.0342a02: 寶疏四左義燈二末十九右共潤義。然基對
T2251_.64.0342a03: 法疏第十七十右上擧別潤義畢而云。今大乘
T2251_.64.0342a04: 或可爾。一切全界煩惱。皆潤生故。互皆
T2251_.64.0342a05: 相資。但由道漸上時。惑漸斷盡。生自然少
T2251_.64.0342a06: 品定損益。故有一品二品五品家家
T2251_.64.0342a07: 理無爽。瑜伽但言天人家家。不
T2251_.64.0342a08: 乘説斷惑品三縁立已上今云。共潤義已
T2251_.64.0342a09: 在。小乘何革云今大乘
T2251_.64.0342a10: 初左即預流者一來果向 既言一品乃至
T2251_.64.0342a11: 五品。明知從一至五。次第斷者名向。非
T2251_.64.0342a12: 三四滿三二生。而入寂名爲向。無
T2251_.64.0342a13: 一來果故。若不爾何但不第五
T2251_.64.0342a14: 若斷第六更無生故 雜含三十五二十
九右
曰。
T2251_.64.0342a15: 斯陀含生兜率天。一來生此。究竟苦邊。此
T2251_.64.0342a16: 遲者。若速者此位有現般。増一二十二十
五右
T2251_.64.0342a17: 曰。或有一人。三結使盡。婬怒癡薄。成斯陀
T2251_.64.0342a18: 。來至此世。盡於苦際。若小遲者。來至此
T2251_.64.0342a19: 。盡於苦際。若勇猛者即於此間。盡於苦
T2251_.64.0342a20: 已上
T2251_.64.0342a21: 二右初此或名曰品貪瞋癡 中含一十三左
T2251_.64.0342a22: 曰。三結已盡。婬怒癡薄。得一往來。天上人
T2251_.64.0342a23: 間一往來已便得苦際。十八二十
四右
三十六
T2251_.64.0342a24: 右十
九丁
雜含四十七九右四十一六右及前所引經
T2251_.64.0342a25: 亦是也
T2251_.64.0342a26: 二右頌曰不還果 初句或言顯二類別。謂
T2251_.64.0342a27: 前七品。唯受一生。斷八品惑。亦唯一生。
T2251_.64.0342a28: 餘惑別。無受生異前數論。第三句此
T2251_.64.0342a29: 字指七八。非一間。以一間人非
T2251_.64.0342b01: 。是故長行更云斷修惑七八品
T2251_.64.0342b02: 二右論曰轉名一間 是亦有次第超越。今
T2251_.64.0342b03: 決定。且説次第
T2251_.64.0342b04: 二右三由受生餘一生故 問。唯斷七。餘
T2251_.64.0342b05: 惑二品。何故一生。婆沙五十三十三右云。問。
T2251_.64.0342b06: 彼或猶有二品第八
第九
結在。何故説彼。爲
T2251_.64.0342b07: 耶。答。不一品煩惱在故名爲一間。但
T2251_.64.0342b08: 彼有一有種子。名一間
T2251_.64.0342b09: 二右
十─
前説三時業極爲障 論十八業品六右
T2251_.64.0342b10: 曰。言三時者。將忍不還無學業爲
T2251_.64.0342b11: 二左間謂間隔説名一間 初釋間義。有
T2251_.64.0342b12: 。一異熟果。二煩惱因。後叙一間名人。間
T2251_.64.0342b13: 體唯是一故。名一間帶數得名。是即能障
T2251_.64.0342b14: 法。而行人所有物。故以彼呼人。是全分有
T2251_.64.0342b15: 財也。不數字故。是帶數。自他倶
T2251_.64.0342b16: 三種別即是唯他帶數釋。具如六合釋精義
T2251_.64.0342b17: 中辨。此論二義。竝約間隔義。正理光十
左引
T2251_.64.0342b18: 間隙義異熟。以間隔煩惱。竝有
T2251_.64.0342b19: 伽倫十九下十九左云。唯爲一生間不
T2251_.64.0342b20: 涅槃。故名一間。間是間隙隔乎舊云
T2251_.64.0342b21: 種子。謂不正也。依梵本翳迦鼻親迦。可
T2251_.64.0342b22: 一種子。然此中説翳迦鼻指迦。此云
T2251_.64.0342b23: 。故不一種子已上舊論眞諦一間
T2251_.64.0342b24: 舊婆沙北涼浮
陀拔摩
四十二十五左法勝二譯雜心等。
T2251_.64.0342b25: 竝名一種子。然不強簡之。何者法勝六
T2251_.64.0342b26: 卷三十八左云。一種子者。一生種子義。新婆
T2251_.64.0342b27: 沙云。有一有種子一間。應知此一間如
T2251_.64.0342b28: 家家。亦有人天二種。婆沙五十三十四左云。
T2251_.64.0342b29: 一間有二。謂天一間及人一間。天一間者。謂
T2251_.64.0342c01: 天上。唯受一生。六欲天中。隨應受一生
T2251_.64.0342c02: 人一間者。謂於人中。唯受一生。三洲隨應。
T2251_.64.0342c03: 北倶盧。顯揚論三十一左亦説二種。今準
T2251_.64.0342c04: 家家知略
T2251_.64.0342c05: 先斷三四無漏根故 未修言顯後時
T2251_.64.0342c06: 必名。故正理云。要至後位。起勝果道。方得
T2251_.64.0342c07: 名曰家家一間。治彼無漏根。爾時方得故」
T2251_.64.0342c08: 二左
七─
此或名曰五下分結斷 雜含三十四
T2251_.64.0342c09: 十三右曰。五下分結盡得阿那含。増一二十
T2251_.64.0342c10: 十五左等。如前引列
T2251_.64.0342c11: 二左
十─
雖必先斷總集斷故 通妨先有二先
T2251_.64.0342c12: 超越人於凡位。唯斷貪瞋二。以見惑不
T2251_.64.0342c13: 有漏斷故。次第人於見道身戒疑三。竝
T2251_.64.0342c14: 是從第九品先時。故曰必先。二人斷時。
T2251_.64.0342c15: 別故曰或或。於此位中五數畢故。言總集
T2251_.64.0342c16: 。正理十七右云。此或名爲五下結斷。如
T2251_.64.0342c17: 經説。若有永斷。五下分結名爲不還。此據
T2251_.64.0342c18: 集斷。密作是説。必無五結倶時斷理。或二
T2251_.64.0342c19: 或三。先已斷故。理實應此位中。斷
T2251_.64.0342c20: 或三不還果
T2251_.64.0342c21: 二左頌曰住此般涅槃 此頌七不還。初一
T2251_.64.0342c22: 行半明五不還。第七句明無色不還。第八
T2251_.64.0342c23: 句明現般不還。初中初二句明四不還。次一
T2251_.64.0342c24: 行明上流。初此言指不還體。最後句此指
T2251_.64.0342c25: 欲界。顯現般。簡色無色
T2251_.64.0342c26: 三右
七─
論曰名爲上流 光記。釋上流。以
T2251_.64.0342c27: 故。不般涅槃者。唯是坐解不
T2251_.64.0342c28: 之失。豈云是定爲涅槃。若不爾次下
T2251_.64.0342c29: 左經四
右初行
文何消。論第八十五左五不還經。及
T2251_.64.0343a01: 集異門十四八右列名亦唯云上流。故普光
T2251_.64.0343a02: 此誤。爾本經中含第八十七右具云上流阿
T2251_.64.0343a03: 伽尼陀般涅槃。舊論六十六彼經。云上流
T2251_.64.0343a04: 。四含諸經列名悉云上流般涅槃。又婆娑
T2251_.64.0343a05: 五十三十六右雜心五十六左等竝爾。今論於
T2251_.64.0343a06: 種類。於前云般涅槃。於上流之。
T2251_.64.0343a07: 頌文已如是。故長行列名釋名亦順彼。而論
T2251_.64.0343a08: 主欲普光謬解。判體相。云四右
初行
T2251_.64.0343a09: 方般涅槃
T2251_.64.0343a10: 此中所説謂有餘依 於第二下此簡
T2251_.64.0343a11: 。準顯上下。謂不上二。唯云此中。準知
T2251_.64.0343a12: 前是通二。復於第三以下簡釋。準知如
T2251_.64.0343a13: 第二。寶判決爲
T2251_.64.0343a14: 三右
九─
以具勤修速進道故 不久時中得
T2251_.64.0343a15: 。厭有最切。故有勤修。不久至此名速進
T2251_.64.0343a16: 。約此二道有無。辨三種次第
T2251_.64.0343a17: 三右
十行
此不應理無自在故 捨壽行唯依
T2251_.64.0343a18: 四定。如論三八右已説。於下三定。定無自在
T2251_.64.0343a19: 捨壽行力
T2251_.64.0343a20: 然契經中與理相應 已上有部所立次
T2251_.64.0343a21: 第。自下論主依經部。先無行盡理。此中
T2251_.64.0343a22: 三。此初擧經印可。雜含二十九十九左曰。
T2251_.64.0343a23: 五下分結。能得中般涅槃。彼地未等覺
T2251_.64.0343a24: 者。得生般涅槃。彼地未等覺者。得無行般
T2251_.64.0343a25: 。彼地未等覺者。得有行般涅槃。彼地
T2251_.64.0343a26: 等覺者。得上流般涅槃。又二十
一左
全同。二十
T2251_.64.0343a27: 二十
一左
曰。五下分結盡得中般。若不中般
T2251_.64.0343a28: 生般。若不生般無行般。若不
T2251_.64.0343a29: 無行般有行般。若不有行般上流
T2251_.64.0343b01: 般涅槃。長含八十七右衆集經唯列名亦爾。論
T2251_.64.0343b02: 主依之。又雜含三十一二左三左長含十二
T2251_.64.0343b03: 清淨經十丁右中含二二右善人往來經。婆沙
T2251_.64.0343b04: 五十三十六右所引。増一經等。竝皆有行無行
T2251_.64.0343b05: 次。有部宗皆依此次第。故婆沙五十三
T2251_.64.0343b06: 十六右百七十初右雜心五十六左集異門十四
T2251_.64.0343b07: 甘露味論上二十
八左
等。悉如是。今論主解朋
T2251_.64.0343b08: 經部。光寶所解可爾。成實論第一三十
三右
T2251_.64.0343b09: 故。淨影大乘義章十一爲毘曇成實異。即是
T2251_.64.0343b10: 也。雜集十三九左無行有行次第。雖婆沙等
T2251_.64.0343b11: 中無此諍。論主改有部次第。故正理師
七左
T2251_.64.0343b12: 二經異。云時既無異。隨説無違。此釋
T2251_.64.0343b13: 爾。契經既説五種淺深次第。故論主意
T2251_.64.0343b14: 爾。有行爲先不理。彼經誦者誤也
T2251_.64.0343b15: 三左
七─
有速進道功用得故 二示理相應
T2251_.64.0343b16: 所由。前有部二道有無解釋不理。故今
T2251_.64.0343b17: 彼立其理。此即成實論一三十
三右
同。曰生滅
T2251_.64.0343b18: 者。生時深厭離有。即入涅槃。是名生滅。以
T2251_.64.0343b19: 利根故。或有生已諸無漏道。自然在前不
T2251_.64.0343b20: 勤行。而入涅槃。是不行滅。以根中故。或有
T2251_.64.0343b21: 生已深畏受身。勤修行道。及入涅槃。是名
T2251_.64.0343b22: 行滅。以根鈍故。初二句標速進有無後以
T2251_.64.0343b23: 二因釋。初約所成。後約涅槃有用無用
T2251_.64.0343b24: 謂由行有速進道義而成立。由行無
T2251_.64.0343b25: 速進道義而成立。不功用涅槃。故是
T2251_.64.0343b26: 速進道。由功用涅槃。故是無速進道
T2251_.64.0343b27: 十四右
十─
成辨兩釋竝非也。寶疏無妨。舊論
T2251_.64.0343b28: 曰。運載非運載由熟修不熟修成故。是
T2251_.64.0343b29: 故滅不功用得。由功用
T2251_.64.0343c01: 三左生般涅槃便般涅槃 三以生般。例證
T2251_.64.0343c02: 無行。最言顯極利根。謂彼不久得涅槃
T2251_.64.0343c03: 最速進道故。由最上品道故。由煩惱
T2251_.64.0343c04: 最劣故。此中能斷智爲上品。隨眠劣是微細
T2251_.64.0343c05: 故。如上上智下下惑。舊論云。能運載
T2251_.64.0343c06: 道。及最上品道。今亦無行得涅槃。例彼此
T2251_.64.0343c07: 亦勝有行。由速進道。光記爲因便釋
T2251_.64.0343c08: 也。寶爲
T2251_.64.0343c09: 四右
九─
言半超者生色究竟 此有十三類。以
T2251_.64.0343c10: 善現一處。或超善現善見二處。乃至超
T2251_.64.0343c11: 十三處。有差別故。竝是非全名
T2251_.64.0343c12: 四左
初─
聖必不生一道師故 有部立色界十
T2251_.64.0343c13: 六天。於婆沙此簡別。論主依十七天義
T2251_.64.0343c14: 故有此簡別。如論第八三右聖人不無想
T2251_.64.0343c15: 者。上論五之
三左
已簡別。故此不
T2251_.64.0343c16: 五右
二─
見不違理 見字正理顯宗作亦。又舊論
T2251_.64.0343c17: 曰。我見此義理。應舊論
T2251_.64.0343c18: 五右
六─
由生般涅槃有差別故 涅槃二字。舊論。
T2251_.64.0343c19: 正理。顯宗。光記。頌疏。竝作等爲正。謂等
T2251_.64.0343c20: 有行無行上流。此中上流亦有全半遍三。謂
T2251_.64.0343c21: 四無色中。超中二全超。超一半超。四皆受
T2251_.64.0343c22: 生遍沒。準前可知。唯總言生無色細。婆
T2251_.64.0343c23: 沙百七十四八右具説對法十三(十右)不
半遍三種。唯次第一一生也。
T2251_.64.0343c24: 對倶舍十(九左)
廣章
T2251_.64.0343c25: 五右
七─
復有不行現般涅槃 斷欲第九品。此
T2251_.64.0343c26: 生得涅槃。故云現槃。而止觀弘決六一二十
T2251_.64.0343c27: 此倶舍頌。而倶舍不現般。但爲
T2251_.64.0343c28: 者誤也。然光記十八右曰。縱於欲界曾經
T2251_.64.0343c29: 。家家。一間等人。至此位中亦名現槃。此
T2251_.64.0344a01: 何謂。又於雜心五十六左成實一三十
三右
T2251_.64.0344a02: 。於此七不定八種
不還
T2251_.64.0344a03: 五右
十─
頌曰行色界有九 此九差別婆沙等無。
T2251_.64.0344a04: 故婆沙百七十四十三左一。二。五。二十。三
T2251_.64.0344a05: 十。乃至一萬二千九百六十等差別。無
T2251_.64.0344a06: 九種。雖雜心五十六左五。七。八。十五。二十
T2251_.64.0344a07: 等別。而無此九。今是同成實論一三十
三右
所説」
T2251_.64.0344a08: 五左
十─
且總成三業差別故 舊論十七十八右
T2251_.64.0344a09: 曰。此三人有後報トノ差別業故。
T2251_.64.0344a10: 此中起者。中有名。生者生有名。如論第十
T2251_.64.0344a11: 十四右已説。後者後報。是上流。此起生後是所
T2251_.64.0344a12: 感報而所順。業是能感而能順。起之順故名
T2251_.64.0344a13: 順起。順即業故名順起業。餘二準之。造者
T2251_.64.0344a14: 造作。是先在欲界造作古業。聖人必不
T2251_.64.0344a15: 新業。正理所引契經誠説。非但造。令増長
T2251_.64.0344a16: 故。云増長業
T2251_.64.0344a17: 六右
後三亦由分成三種 中有唯有起業
T2251_.64.0344a18: 生有雖起生之二業。不共唯生業。而三
T2251_.64.0344a19: 皆其業同故。不彼言。上流雖起。生。及
T2251_.64.0344a20: 順次。順後業。前三竝無異。同受中有生有
T2251_.64.0344a21: 同由順次業。生梵衆故。唯色界第二生後
T2251_.64.0344a22: 三種別。故唯就順後業之。然光記十九
右終
T2251_.64.0344a23: 初兩釋。次問答三解。竝不論旨云云縵談
T2251_.64.0344a24: 何可問答。寶疏生般具起生二業非也。
T2251_.64.0344a25: 理背論差別旨。故論以起生後不共
T2251_.64.0344a26: 三別
T2251_.64.0344a27: 六右
佛唯説有七善士趣 中含第二初右善人
T2251_.64.0344a28: 往來經標七善人所往至所。而廣説中三生
T2251_.64.0344a29: 三及上流七善人。舊論云七種賢聖人行
T2251_.64.0344b01: 六左
初─
趣是行義無差別故 光記屬問最爲
T2251_.64.0344b02: 正。上此與餘相對。今亦云所餘。與此不還
T2251_.64.0344b03: 別義。文勢明。寶疏屬下爲答。頌疏似
T2251_.64.0344b04: 彼。此有三不可。一加雖言失。義無所出
T2251_.64.0344b05: 故。二云凡無別失。所對凡夫無所從來
T2251_.64.0344b06: 故。三餘即不然一句唐捐失。然有人云寶解
T2251_.64.0344b07: 文勢者。所謂非中非也
T2251_.64.0344b08: 六左
三─
又唯七種立善士趣 是第二由。寶疏
T2251_.64.0344b09: 第二釋。判是非第二解勝。以
T2251_.64.0344b10: 前釋。有人云。光不正不。寶疏判談。
T2251_.64.0344b11: 其理極成矣初行義
趣文
今云。寶疏十二右二解
T2251_.64.0344b12: 甚非也。是唯二由。頌文後二句。何爲正不
T2251_.64.0344b13: 故下答中有二故。又擧二由已云故獨結
T2251_.64.0344b14: 二故。謂七善士趣名中。前就善士言
T2251_.64.0344b15: 唯行善不行惡。後依趣言行往有人難
然。
T2251_.64.0344b16: 無學難不爾。彼梵行已立無行。今非
T2251_.64.0344b17: 故。七善士經云比丘行當是。乃至廣
T2251_.64.0344b18: 説。何以彼難。光釋實穩暢。按此論脱一由
T2251_.64.0344b19: 舊論十七十八右云。惟此人於餘地行。餘
T2251_.64.0344b20: 一來
預流
則不有。此人但行善業。不不善
T2251_.64.0344b21: 。若人行此行。惟行不來。如所説三義於
T2251_.64.0344b22: 餘聖人皆無。是故偈曰。善惡行不行 由
T2251_.64.0344b23: 更還。釋曰。故於上流。立七賢聖行。於
T2251_.64.0344b24: 立。正理六十五七左亦説三義曰。往
T2251_.64.0344b25: 趣。謂趣上果。及趣上生。故唯説七。或唯
T2251_.64.0344b26: 此七皆能行善。不不善。餘則不然。又唯
T2251_.64.0344b27: 此七往上界。生不復還來。餘則不
T2251_.64.0344b28: 六左
八─
諸在聖位不爾云何 自下第四明
T2251_.64.0344b29: 三事。光寶竝云上界未也餘二
T2251_.64.0344c01: 故。缺上無練退故。婆沙五十三十八右
T2251_.64.0344c02: 曰。評曰。若在欲界經生聖者。定不復生
T2251_.64.0344c03: 無色界。所以者何。若在欲界經生聖者必
T2251_.64.0344c04: 三事。一者不退。二者不轉根。三者不
T2251_.64.0344c05: 色無色界。聖道久住相續中極堅牢故。恐
T2251_.64.0344c06: 二界有長時苦欲界故。今但加欲上
T2251_.64.0344c07: 異耳
T2251_.64.0344c08: 七右
三─
若於色界極有頂故 樂惠人不
T2251_.64.0344c09: 。故云容有。下如指事
T2251_.64.0344c10: 七右
三─
然天帝釋佛亦不遮 中含三十三釋
T2251_.64.0344c11: 問經十八左曰。天王釋説此偈
T2251_.64.0344c12:     捨離於天身 來下生人間
T2251_.64.0344c13:     不愚癡入胎 隨我意所樂
T2251_.64.0344c14:     得身具足已 速質直正道
T2251_.64.0344c15:     行具足梵行 常樂於乞食
T2251_.64.0344c16: 智。學智已若得知者。便得究竟智。得
T2251_.64.0344c17: 竟邊學智。學智已。若得智不究竟智者。
T2251_.64.0344c18: 最上妙天。諸天聞色究竟天。往
T2251_.64.0344c19: 彼中。大仙人願當阿那含。大仙人我今定
T2251_.64.0344c20: 須陀洹。婆沙五十三十七左云。帝釋不
T2251_.64.0344c21: 阿毘達磨。不欲界依生聖者不上生
T2251_.64.0344c22: 故作是説。問。彼對佛前違理語。世尊何
T2251_.64.0344c23: 故不制之。答。佛知彼言雖復違理。而
T2251_.64.0344c24: 道。故不訶制。後入法性。自當解了
T2251_.64.0344c25: 七右
九─
經生習根所依止故 經多數生。熏練
T2251_.64.0344c26: 習修。根漸極成熟。故已得預流一來聖果。依
T2251_.64.0344c27: 身極殊勝。婆沙云。彼相續中極堅牢故。光
T2251_.64.0344c28: 二十
三右
初釋爲正。爲上界身。及第二釋別配非
T2251_.64.0344c29: 也。故舊論云。根漸成熟スルト勝類依止。由
T2251_.64.0345a01: 此二義。無練根及退事
T2251_.64.0345a02: 七左
二─
毘婆沙師作如是釋 一百七十四十左
T2251_.64.0345a03: 十二因復次。依今文者。取彼四因。彼
T2251_.64.0345a04: 初因云。答欲界是不定界。非修地。非離染
T2251_.64.0345a05: 。多諸過失災横留難。住本有位。尚難
T2251_.64.0345a06: 果。況住中有微劣身耶。此爲今初因。故正
T2251_.64.0345a07: 寶六
右引
六十五四左云。住本有位。於欲界法。尚
T2251_.64.0345a08: 越度。況中有中。能越欲界。又按。諸欲界
T2251_.64.0345a09: 法極難越故二句應毘婆沙上。何者婆沙
T2251_.64.0345a10: 既有十二因。若擧彼初因。則次第可
T2251_.64.0345a11: 。何大爲二。於後中得。開三因。何況於
T2251_.64.0345a12: 婆沙下。有標釋結。又初論主釋安彼言
T2251_.64.0345a13: 四因。次云彼尚。若此句別師義者。何無
T2251_.64.0345a14: 耶。故雜心五十八左唯後三因。曰非欲界
T2251_.64.0345a15: 中陰般涅槃。若欲般涅槃者。彼應
T2251_.64.0345a16: 善無記二種結。得若二若三沙門果。越度三
T2251_.64.0345a17: 。而欲界中陰於此無能。舊論十七十九左
T2251_.64.0345a18: 曰。由道未成熟故。由思不即現前故。隨
T2251_.64.0345a19: 眠惑非劣品故。欲界難出離故。毘婆沙師
T2251_.64.0345a20: 此。此人所應作事甚多。一應惡無記
T2251_.64.0345a21: 性煩惱。二應得第二第三沙門果。三應
T2251_.64.0345a22: 離三界。若在中陰。不就如此事
T2251_.64.0345a23: 既標此人。云一二三。唯局三因文勢明。今
T2251_.64.0345a24: 論是亂寫定爾矣。如正理者。不兩義。隨
T2251_.64.0345a25: 思無違。若二若三者。光記兩釋。有人云。後
T2251_.64.0345a26: 解非也。不論言第故。違正理寶六
右引
T2251_.64.0345a27: 三沙門果文勢故。今云。前解却歸鑿。後
T2251_.64.0345a28: 釋穩暢。故舊論第二第三果。論初右家家
T2251_.64.0345a29: 三四品。説一間斷七八品。豈諍
T2251_.64.0345b01: 。置同本舊論明明文。如縱容正理何。況
T2251_.64.0345b02: 彼無若言
T2251_.64.0345b03: 八右
初─
是雜修或是不還 婆沙百七十五
T2251_.64.0345b04: 十左云。信勝解見至時解脱不時解脱皆能雜
T2251_.64.0345b05: 修。今何異彼。答。彼約因云信解見至。彼至
T2251_.64.0345b06: 第十六心論二十三
(十五右)
不還等故。然今問起
T2251_.64.0345b07: 已約上流那含。故羅漢爲先。不還爲限也」
T2251_.64.0345b08: 八右
二─
彼必先入後後漸減者 釋第二句
T2251_.64.0345b09: 六。一前文是明能修人。二此文明遠加
T2251_.64.0345b10: 。三乃至最後下明近加行成滿。四次後唯
T2251_.64.0345b11: 從下。明根本成就正釋第二句。此有二。初
T2251_.64.0345b12: 正釋。後配二道。五如是雜修下。明第四後
T2251_.64.0345b13: 下三定。六先於下明起處先後。此小乘
T2251_.64.0345b14: 宗前無漏中。有漏後無漏雜修。若大乘者。瑜
T2251_.64.0345b15: 伽十二四左中間無漏前後有漏。寂師廣章存
T2251_.64.0345b16: 兩種雜修。旋還明本及婆沙頌疏如今。正理。
T2251_.64.0345b17: 顯宗作旋環
T2251_.64.0345b18: 八右
七─
如是有漏根本圓成 正理顯宗亦如
T2251_.64.0345b19: 今。而文語似倒。婆沙百七十五十右云。如
T2251_.64.0345b20: 中間刹那有漏。前後刹那無漏雜故。名雜修
T2251_.64.0345b21: 靜慮。頌疏亦云。中間有漏。前後無漏。舊論
T2251_.64.0345b22: 云。如此有漏刹那由有漏
無漏
無流刹那雜
T2251_.64.0345b23: 故。此雜修得
T2251_.64.0345b24: 八左
十─
此中初品第五品十五 根劣者。修念
T2251_.64.0345b25: 短促。其利者經多時。故下品唯三心感
T2251_.64.0345b26: 煩天。漸次倍三心。光二釋。初釋爲勝。自亦
T2251_.64.0345b27: 初。眞諦及寶師同初釋。實會論意。後釋
T2251_.64.0345b28: 者非也。論已云便得成滿。下不加行是一
T2251_.64.0345b29: 正理亦云六心成滿。却應違文是二若加
T2251_.64.0345c01: 下品豈唯三。有加行必然故是三加行起
T2251_.64.0345c02: 一刹那心何論文是四然近人誤言。後釋
T2251_.64.0345c03: 却符論旨者可
T2251_.64.0345c04: 九右
三─
應知此中令感淨居 聖者不雜業
T2251_.64.0345c05: 次上
四左
。光記二左今亦成立新造淨居
T2251_.64.0345c06: 新業。正理師引經不之是盡理。已憎
T2251_.64.0345c07: 。豈可新業。今論熏修有漏。令
T2251_.64.0345c08: 者。約益故業。能感之縁也。光次證
T2251_.64.0345c09: 。未明文。而彼亦約古業妨。光記從
T2251_.64.0345c10: 來誤於此事。前記三十八右
已下
定爲引業。寶
T2251_.64.0345c11: 師三二十一
右已下
具破之。實爲允當。今亦謂雜修
T2251_.64.0345c12: 定爲新業。誤之甚矣。問。婆沙百七十六三右
T2251_.64.0345c13: 評家依品類足説雜修靜慮。及由業故生
T2251_.64.0345c14: 淨居。曰亦由業力。亦由雜修靜慮。謂雖
T2251_.64.0345c15: 思業現前。若不修靜慮。則不彼。雖
T2251_.64.0345c16: 修靜慮。若無思業現前。亦不
T2251_.64.0345c17: 彼。是故要有思業牽引雜修靜慮。令其決
T2251_.64.0345c18: 定方得已上豈不牽引業。答。既不
T2251_.64.0345c19: 造。唯云現前。明知是古業。又正理師已
T2251_.64.0345c20: 新業。而依彼品類足寶十五
右終行
T2251_.64.0345c21: 。非新業決定。唯識八十九丁亦唯依古業
T2251_.64.0345c22:
T2251_.64.0345c23: 九右
四─
有餘師言感五淨居 婆沙百七十五
T2251_.64.0345c24: 五左六説評。今依第三説頌文。欲
T2251_.64.0345c25: 理故。此有餘者。彼第四説。亦欲
T2251_.64.0345c26: 理。故兼擧
T2251_.64.0345c27: 九右
五─
經説不還有名身證 中含五十一十八左
T2251_.64.0345c28: 阿濕具經曰。若有比丘。非倶解脱。非惠解
T2251_.64.0345c29: 。而有身證。云何比丘而有身證。若有
T2251_.64.0346a01: 。八解脱身觸成就遊。不惠見證漏已
T2251_.64.0346a02: 盡已知。是比丘而有身證已上此不還名
T2251_.64.0346a03: 。又増一十九十九左曰。於是有人。身自作
T2251_.64.0346a04: 證。亦不他人。亦不如來語。諸尊所證
T2251_.64.0346a05: 言教。亦復不信。但任已性而遊。是謂名爲
T2251_.64.0346a06: 身證人。異今用也。又長含十五二右種徳經
T2251_.64.0346a07: 曰。如來至眞等正覺十號具足。於諸天世人
T2251_.64.0346a08: 魔。若魔天沙門婆羅門中。自身作證。爲
T2251_.64.0346a09: 上中下言。皆悉眞正義味。此佛名
T2251_.64.0346a10:
T2251_.64.0346a11: 九右
八─
即不還者依身生故 自下釋頌七字
T2251_.64.0346a12: 身證義兩義。初毘婆沙師義。有總釋
T2251_.64.0346a13: 別釋問答三科。婆沙五十四三左曰。身證謂
T2251_.64.0346a14: 信勝解。或見至以身具證八解脱。未
T2251_.64.0346a15: 諸漏。雜心五二十
三右
亦同。成實甘露等同此。
T2251_.64.0346a16: 但云八解脱。及云滅定。故此身屬
T2251_.64.0346a17: 寶疏引婆沙以身
。未二義別故也。
身以身證。身即
T2251_.64.0346a18: 證故名身證
T2251_.64.0346a19: 九右
十─
理實應言身寂靜故 後論主正前義
T2251_.64.0346a20: 好解。是非必謂經部義。言理實應言故。
T2251_.64.0346a21: 寶疏爲是。光記非也論主於此正説。故二十五
(八右)亦任本宗。身爲
T2251_.64.0346a22:
正理云經主。以前義故。依大例
T2251_.64.0346a23: 矣。此中爲三。初叙所思所得。二便作下示
T2251_.64.0346a24: 能思相。三如是下釋名。此釋名中。初正釋。
T2251_.64.0346a25: 後所由。此義身屬所證。證是能證。屬身之
T2251_.64.0346a26: 證。第六轉依主。故得下皆置身言。又前説
T2251_.64.0346a27: 定中得名。此出定而立名。是爲二別。得及
T2251_.64.0346a28: 智者。身寂靜之能得爲得。智者思所成智即
T2251_.64.0346a29: 思惠。光第二釋爲勝。順及言故。初釋非也。
T2251_.64.0346b01: 文中於滅定。不得言故。亦復云從起。何
T2251_.64.0346b02: 滅定得名。寶十六右思惠及身證
T2251_.64.0346b03: 身寂靜者。全未第二義身不能證。正
T2251_.64.0346b04: 理六十五十二右經主此文。而云。今謂
T2251_.64.0346b05: 彼從滅定。住雖先未得有識身寂靜。而
T2251_.64.0346b06: 唯彼位方得身證名。先後二時倶得
T2251_.64.0346b07: 故。由此設無滅定。得勢力故立身證
T2251_.64.0346b08: 。是故前説於理爲勝。擧後邊故。唯作
T2251_.64.0346b09: 。得滅定不還轉名爲身證。理實身證於
T2251_.64.0346b10: 八解脱具足。由身證住。以滅盡定用
T2251_.64.0346b11: 餘解脱門而入故。今反破云。身是唯所
T2251_.64.0346b12: 依。何可能證。亦復前後二時倶得名者
T2251_.64.0346b13: 爾。能所異故。舊論無是一段。梵本寫脱
T2251_.64.0346b14: 乎。若譯後闕文乎
T2251_.64.0346b15: 九左
三─
契經説有十八有學 中含三十四右大品
T2251_.64.0346b16: 福田經説二十七賢聖。於中加身證。除
T2251_.64.0346b17: 四果向。有部毘那耶二載彼經。與正理六十
五(十
T2251_.64.0346b18: 二左)寶(十
六右)引
擧同。不身證成實一(三十
三右)甘露上(二
T2251_.64.0346b19: 十九右)竝加身證
二十七賢聖
蓋現流福田經錯誤。以次列
T2251_.64.0346b20: 順。彼列名。隨信。隨法。信解。見到。身證。
T2251_.64.0346b21: 家家。一種。前三向及果。中等五不還。九無
T2251_.64.0346b22:
T2251_.64.0346b23: 八左何謂依因立有學故 初問後答。答中
T2251_.64.0346b24: 初示體。後釋名義。有無者。鮮本。光記。頌疏。
T2251_.64.0346b25: 無漏。舊論作無流。爲正也。舊論云
T2251_.64.0346b26: 種無流學。及無流學果。此四法與聖人
T2251_.64.0346b27: 依。亦爲因。故云依因
T2251_.64.0346b28: 九左
五─
不還差別九百六十婆沙百七十四十三
T2251_.64.0346b29: 雜心五十八左具説
T2251_.64.0346c01: 十左金剛喩定通依九地 此三説婆沙二
T2251_.64.0346c02: 十八三右之
十一右
各廣説對見金剛寶中寶不可壞義
戰具最勝義。智論四十
T2251_.64.0346c03: 七首尾廣説。又以白羊角打破。大論二十一(二十一
丁)止弘六ノ三(二十一右)涅槃經第九龜甲及白羊角。
T2251_.64.0346c04: 般若論𦏰羊
角壞
雜心十二十
九右
初二説同之。第三妙
T2251_.64.0346c05: 音義未至定。總説唯十三。若忍智行種縁分
T2251_.64.0346c06: 別未至所攝有一千四百九十二。今第三無
T2251_.64.0346c07: 之。起此定所依地即九地。故云通依九地
T2251_.64.0346c08: 謂未至中間根本下三無色無漏九地。能
T2251_.64.0346c09: 治道依地故。欲界非定地故。有頂非無漏
T2251_.64.0346c10: 故。如婆沙二十八十一右非想非非想處
T2251_.64.0346c11: 自地無漏。此多種金剛定悉皆隨一起得
T2251_.64.0346c12: 阿羅漢。非一人起多。如婆沙二十八説
T2251_.64.0346c13: 十一右
初─
謂苦集類智相應有八 簡法智
T2251_.64.0346c14: 類智。唯縁有頂。爲彼惑故。不餘地
T2251_.64.0346c15: 者。苦集竝厭行相。不下斷上惑故。
T2251_.64.0346c16: 問。何故不二法智。答。法智縁欲智。唯斷
T2251_.64.0346c17: 麁惑力。無細惑之殊勝力
T2251_.64.0346c18: 十一右
二─
滅道法智相應有八 法智唯縁
T2251_.64.0346c19: 決定。故不所縁。婆沙具説滅道法
T2251_.64.0346c20: 惟欲界滅道。作四行相隨一行相得
T2251_.64.0346c21: 阿羅漢果。問。法智苦集不取。何故特取之。
T2251_.64.0346c22: 答。滅道是斷證行相。縁欲界上二界
T2251_.64.0346c23: 滅道。故特縁之。斷有頂惑。故論二十六五右
T2251_.64.0346c24: 曰。修道所攝滅道法智。兼能治上界修斷。欲
T2251_.64.0346c25: 滅道勝上界
T2251_.64.0346c26: 十一右
二三─
滅類智縁合三十二 是依未至定
T2251_.64.0346c27: 滅類智。縁四禪四無色八地滅。此必別
T2251_.64.0346c28: 縁故。唯三十二。異第三師合縁。論十九十四
T2251_.64.0346c29: 云。縁滅諦者。各以自地滅所縁。滅互
T2251_.64.0347a01: 相望非因果故。雖惑智異。別縁義同證無
T2251_.64.0347a02:
T2251_.64.0347a03: 十一右
三─
道類智縁必總縁故 此必總縁故。
T2251_.64.0347a04: 第二師。正理六十五十五左云。滅唯別縁。
T2251_.64.0347a05: 道則不爾。於隨眠品已具成立。論十九
T2251_.64.0347a06: 四右云。縁道諦者。一一通能縁九地類智品
T2251_.64.0347a07: 。以類同故。何故縁滅。自地非餘。縁
T2251_.64.0347a08: 便通同類。以諸地道互相因
T2251_.64.0347a09: 十一右
八─
有説此定二十四 此第二説道類智
T2251_.64.0347a10: 滅類智。爲別縁故増
T2251_.64.0347a11: 十一左復有欲令處二十四 此第三説舊論
T2251_.64.0347a12: 闕無。滅類智約二合三合等。異初師也。
T2251_.64.0347a13: 問。此三説是非云何。答。光記第三爲正。
T2251_.64.0347a14: 婆沙二十八如是説者義正理七十三(十
五左)云。故許
T2251_.64.0347a15: 道法智品増乃至得金剛喩定
寶疏二十六(九左)擧彼全文
寶疏初説爲正。
T2251_.64.0347a16: 正理竝破後二師故。婆沙爲論意各別
T2251_.64.0347a17: 有人云。光寶但以餘論決。於此論前
T2251_.64.0347a18: 論十九
(十四右)
具辨道別縁・滅總縁故初説爲正寶
T2251_.64.0347a19: 師談當理矣。近人云。雖正理破後兩説。而第
T2251_.64.0347a20: 三説爲正。評家義故。此論無簡別故。次第
T2251_.64.0347a21: 亦同彼故。光記實得論旨。何以正理。可
T2251_.64.0347a22: 論主意。其相違非一條故。今云。論主意初
T2251_.64.0347a23: 説爲正。何以故。文勢分明故。謂初説不
T2251_.64.0347a24: 有説是一。正理顯宗亦爾。若言舊論初義
T2251_.64.0347a25: 餘師説者。則彼第二説言有餘師執。以
T2251_.64.0347a26: 執言不正義。是其一論大例焉。舊論却爲
T2251_.64.0347a27: 證也是二。豈云簡別。又於初説。具示
T2251_.64.0347a28: 縁所由。影顯滅類別縁所以。於後二説
T2251_.64.0347a29: 其所以。如是顯示勝劣是非。聖教大例
T2251_.64.0347b01: 是三。又於婆沙唯述其相。未所由。今
T2251_.64.0347b02: 更説之。豈爲正義是四。又滅是別縁。
T2251_.64.0347b03: 道即總縁。於十九之
十四右
隨眠品具決擇。故今
T2251_.64.0347b04: 所以彼。欲初説是正是五。
T2251_.64.0347b05: 別縁。道總縁義。已極成。雖婆沙評家而違
T2251_.64.0347b06: 理。故正理論師得此論意。初説中云滅唯
T2251_.64.0347b07: 別縁。道則總縁。於隨眠品已具成立。又破
T2251_.64.0347b08: 後二師云。彼倶非理。道必總縁。滅唯別縁。
T2251_.64.0347b09: 前已辨故是六。若論主欲第三。應應作
T2251_.64.0347b10: 是説。或應終言是義應理。既不是七。
T2251_.64.0347b11: 普光論旨。唯封著婆沙如是説者
T2251_.64.0347b12: 。可呵可去。近人亦愛著普光。妄諍是
T2251_.64.0347b13: 。至救。而言謬亦復其謬非
T2251_.64.0347b14: 理。豈非法不人。依義不
T2251_.64.0347b15: 金言乎。寶法唯擧正理判決。未此論起
T2251_.64.0347b16: 。唯偏信正理之舊蔽。未此論旨。誰爲
T2251_.64.0347b17: 然乎。更難第二師。道互爲因果必總縁。
T2251_.64.0347b18: 滅自地各別無互因果。何混同同爲別縁
T2251_.64.0347b19: 第三師。謂滅類智各別無因義。何可
T2251_.64.0347b20: 。若彼合縁道尚應合縁。同類相因故。又唯
T2251_.64.0347b21: 別縁能斷其惑。有何不足合縁
T2251_.64.0347b22:   金剛喩定依九地多數三師異説圖 論
T2251_.64.0347b23: 二十四十一右
T2251_.64.0347b24:
T2251_.64.0347b25: 十一左
七─
此定既能盡智令起 爲倶行盡
T2251_.64.0347b26: 。擧盡得故下云最初倶生。舊論曰。與
T2251_.64.0347b27: 九品惑滅離至得。倶起智名盡智。光初釋爲
T2251_.64.0347b28: 善。寶亦如是。第二釋盡得與倶行盡智。約
T2251_.64.0347b29: 相違釋。違新舊論
T2251_.64.0347c01: 十一左
九─
此解脱故名盡智 盡是諸漏盡
T2251_.64.0347c02: 得云盡。從同時倶生盡。爲餘智
T2251_.64.0347c03: 。是一分隣近釋。問。前云云此惑盡得即第
T2251_.64.0347c04: 九品。今云諸漏盡一切。豈非一多相違
T2251_.64.0347c05: 是故正理六十五(十六左)
光三(十二左)引
顯宗三十二
三右
上文云
T2251_.64.0347c06: 惑盡得倶行盡智令起。答。約正盡。唯第九
T2251_.64.0347c07: 品。若依功能一切次上十左
七行。
上正明
T2251_.64.0347c08: 。故云此惑。今盡智釋名故約寛。竝不
T2251_.64.0347c09: 。正理上下約寛。婆沙百二十左盡智名
T2251_.64.0347c10: 兩説。一煩惱盡
絶義
身中最初起。故名
T2251_.64.0347c11: 盡智煩惱盡處
智第六依主
一縁
故名盡智。四
T2251_.64.0347c12: 諦中。滅諦是最勝。涅槃性故。故雖四諦
T2251_.64.0347c13: 勝。此能縁智名盡智境第
七依主
今論
得義
T2251_.64.0347c14: 彼二説。故正理光三十
二左引
初擧今論義。次標
T2251_.64.0347c15: 有餘。擧婆沙初義
T2251_.64.0347c16: 十二右
二行
即此唯應阿羅漢名 此中即者。繼
T2251_.64.0347c17: 上無學義。故置唯言自益。無自利
T2251_.64.0347c18: 更學故。故正理云。諸自利行。修學已成。
T2251_.64.0347c19: 唯應他利益事故。次應供義約所供養
T2251_.64.0347c20: 若依婆沙九十四十三右能受供曰。應
T2251_.64.0347c21: 世間勝供養故。甘露味論上二十
九右
亦爾。曰
T2251_.64.0347c22: 一切人天中應供養。雖能所異相依故。
T2251_.64.0347c23: 相違
T2251_.64.0347c24: 十二右
八─
如契經中名有學者 雜含三十五
T2251_.64.0347c25: 曰。有外道出家。名曰尸婆。白佛言。云何
T2251_.64.0347c26: 學。所謂學者云何學。佛告尸婆。學其所
T2251_.64.0347c27: 。故名爲學。尸婆白佛。何所學。佛告
T2251_.64.0347c28: 。隨時學増上戒。學増上意。學増上慧。舊
T2251_.64.0347c29: 論十七二十
四右
尸婆柯彼學三學。學三故。説
T2251_.64.0347c30: 有學。尸婆小本雜含曰尸匐。今云憺怕
T2251_.64.0348a01: IMAGE
T2251_.64.0348a02: [IMAGE]
T2251_.64.0348a03: [IMAGE]
T2251_.64.0348a04: [IMAGE]
T2251_.64.0348a05: [IMAGE]
T2251_.64.0348a06: [IMAGE]
T2251_.64.0348a07: [IMAGE]
T2251_.64.0348a08: [IMAGE]
T2251_.64.0348a09: [IMAGE]
T2251_.64.0348a10: [IMAGE]
T2251_.64.0348a11: [IMAGE]
T2251_.64.0348a12: [IMAGE]
T2251_.64.0348a13: [IMAGE]
T2251_.64.0348a14: [IMAGE]
T2251_.64.0348a15: [IMAGE]
T2251_.64.0348a16: [IMAGE]
T2251_.64.0348a17: [IMAGE]
T2251_.64.0348a18: [IMAGE]
T2251_.64.0348a19: [IMAGE]
T2251_.64.0348a20: [IMAGE]
T2251_.64.0348a21: [IMAGE]
T2251_.64.0348a22: [IMAGE]
T2251_.64.0348a23: [IMAGE]
T2251_.64.0348a24: [IMAGE]
T2251_.64.0348a25: [IMAGE]
T2251_.64.0348a26: [IMAGE]
T2251_.64.0348a27: [IMAGE]
T2251_.64.0348a28: [IMAGE]
T2251_.64.0348a29: [IMAGE]
T2251_.64.0348b01: 應音二十五十九左説文子虚賦等。具釋
T2251_.64.0348b02: 是何謂。光記云所應學無漏正法。稽
T2251_.64.0348b03: 古上二十
四右
破云。普光釋經。爲所應學無漏
T2251_.64.0348b04: 正法。殊不知所學乃所云三學。而正所學
T2251_.64.0348b05: 亦是物也。是亦坐本經耳。今云。所
T2251_.64.0348b06: 三學云無漏正法。光次文云正所學無漏
T2251_.64.0348b07: 戒等。漏無漏爲邪正。實是本意。還汝未
T2251_.64.0348b08: 經意。求志於彈斥。亡於光次文。設雖
T2251_.64.0348b09: 。聖人所學戒定慧云無漏正法。有何妨
T2251_.64.0348b10: 又雜含二十八七右曰。何等爲學。謂學正見
T2251_.64.0348b11: 成就學正志。正語。正業。正命。正方便。正念。
T2251_.64.0348b12: 正定。成就是名學。何等爲無學。無學正見成
T2251_.64.0348b13: 就無學正志乃至正定成就。是名無學
T2251_.64.0348b14: 十二右
十─
聖者住本性如何名有學 舊論有
T2251_.64.0348b15: 爾言曉。謂若爲學後増上三學。名有學
T2251_.64.0348b16: 預流等住本性。不進修有學。婆沙百
T2251_.64.0348b17: 七十六三左曰。有二因縁住本性。一守
T2251_.64.0348b18: 善性。而無退轉。二守身分徳。而不進修。今
T2251_.64.0348b19: 但説進修住本性。謂預流者不
T2251_.64.0348b20: 一來果。廣説餘亦爾。寶疏二十
一右
文私爲
T2251_.64.0348b21: 本有漏性非也。無教故疎文故。有漏先已
T2251_.64.0348b22: 除遣。以邪正相對
T2251_.64.0348b23: 十二左
五─
總成八聖補特伽羅 長含八十九左云。
T2251_.64.0348b24: 復有八法。謂八人列四向四果。雜含三十
T2251_.64.0348b25: 十七右向果云。四雙八輩賢聖。長含二
T2251_.64.0348b26: 亦爾
T2251_.64.0348b27: 十二左
六─
謂爲證得阿羅漢果 舊論曰。一爲
T2251_.64.0348b28: 得須陀洹果於道。二證得須陀洹果
T2251_.64.0348b29: 乃至七爲得阿羅漢果於道。八證
T2251_.64.0349a01: IMAGE
T2251_.64.0349a02: [IMAGE]
T2251_.64.0349a03: [IMAGE]
T2251_.64.0349a04: [IMAGE]
T2251_.64.0349a05: [IMAGE]
T2251_.64.0349a06: [IMAGE]
T2251_.64.0349a07: [IMAGE]
T2251_.64.0349a08: [IMAGE]
T2251_.64.0349a09: [IMAGE]
T2251_.64.0349a10: 阿羅漢果
T2251_.64.0349a11: 十二左
八─
若倍離欲 舊論若上云復次。寶分節
T2251_.64.0349a12: 詳。倍離者九品總三類上中下。初三品一類一分
斷。六品倍初一類三品倍。九皆斷三類盡
T2251_.64.0349a13: 故云
T2251_.64.0349a14: 十二左
九─
非前果攝 光二釋。初釋稍文錯誤。應
T2251_.64.0349a15: 名一事二。意言雖其一來不還向名與
T2251_.64.0349a16: 前攝果之名同一。而其事體與彼二物。釋
T2251_.64.0349a17: 此句初釋與寶同。約攝相初釋。尋
T2251_.64.0349a18: 所由後釋。竝存可也
T2251_.64.0349a19: 十三右
三─
論曰不治自地 釋初句三。初總
T2251_.64.0349a20: 釋。二徴三釋。此釋中有二因。初約有頂上
T2251_.64.0349a21: 近分。易了不具。後約自不自。此相
T2251_.64.0349a22: 曉具釋。初標立。二自地煩惱下所由。三
T2251_.64.0349a23: 故自下結。其所由中初總釋。後若彼下別釋。
T2251_.64.0349a24: 初順釋・後若此下反顯。光云。復正理云。若彼
T2251_.64.0349a25: 云云。今云。若彼下釋此論詞。必非正理
T2251_.64.0349a26: 。蓋脱正理文。濫寫隣行。正理六十六初左
T2251_.64.0349a27: 云。非彼隨眠所隨増事。應勢用
T2251_.64.0349a28: 煩惱。以長彼煩惱故。此二十四字脱
T2251_.64.0349a29:
T2251_.64.0349b01: [IMAGE]
T2251_.64.0349b02: [IMAGE]
T2251_.64.0349b03: [IMAGE]
T2251_.64.0349b04: [IMAGE]
T2251_.64.0349b05: [IMAGE]
T2251_.64.0349b06: [IMAGE]
T2251_.64.0349b07: [IMAGE]
T2251_.64.0349b08: [IMAGE]
T2251_.64.0349b09: [IMAGE]
T2251_.64.0349b10: 十三右
九─
頌曰聖二離八修 聖言簡凡。聖二言
T2251_.64.0349b11: 聖一道。八言顯下八地。簡有頂。修言簡
T2251_.64.0349b12: 見道。此所簡者。即下準釋。舊論十七二十
五右
T2251_.64.0349b13: 餘義。及能破更結頌。爲一行曰。餘説
T2251_.64.0349b14: 。捨惑不應故。有頂半解脱如上生應。
T2251_.64.0349b15: 初二句有餘師義。
後二句論主破
長行具釋。蓋梵本異
T2251_.64.0349b16: 十四右
七─
頌有漏離次下 有漏言簡無漏。下言
T2251_.64.0349b17: 自及上。次言顯隣次。簡隔越下。例如
T2251_.64.0349b18: 三定近分離第二定。能離初定染
T2251_.64.0349b19: 十四左
十─
論曰諸道謂欲八定 此中大分二。
T2251_.64.0349b20: 初總標能所治。二初三下正釋頌。此中初正
T2251_.64.0349b21: 明。後下三下辨所以。初總標能所治中。初
T2251_.64.0349b22: 總擧能治所依。後總擧所離。是爲近分
T2251_.64.0349b23: 下差別。先標擧非正釋頌。故舊論十八
初左
云。
T2251_.64.0349b24: 一切衆生依地有九種。謂欲界。四色定。四無
T2251_.64.0349b25: 色定。此中從欲界離欲。乃至第二定離欲。名
T2251_.64.0349b26: 三地勝。於此三地中。最後解脱道。或從
T2251_.64.0349b27: 分定起。或從根本定起。既云一切衆生
T2251_.64.0349b28: 簡別云此中。總別之異。由漸正釋差別炳然。
T2251_.64.0349b29: 今亦云諸道。有漏無漏諸道依地。故云諸。
T2251_.64.0349c01: 竝皆總擧。故論二十八十六右云。此八近分皆
T2251_.64.0349c02: 淨定攝。唯初定亦通無漏。此理爾故。正理。顯
T2251_.64.0349c03: 宗。竝全同此論。今此正所明唯有漏。而唯離
T2251_.64.0349c04: 下。故前問。及頌。長行。悉云離下。然普光不
T2251_.64.0349c05: 分節。亂解致二釋。竝皆違論旨。初釋應
T2251_.64.0349c06: 八謂除有頂者。未總擧所離。而
T2251_.64.0349c07: 論文。非中之非也。後釋雖理。而全
T2251_.64.0349c08: 今正所明。謂唯有漏加無漏。唯離下加
T2251_.64.0349c09: 離上。剩通釋頌文。云多分。令初人迷
T2251_.64.0349c10: 罪大矣
T2251_.64.0349c11: 十六右
四─
頌曰淨道及滅 無漏名淨。非
T2251_.64.0349c12: 。此者唯指果。目近故。故問云果位。今亦
T2251_.64.0349c13: 唯云解脱道及滅
T2251_.64.0349c14: 十六右論曰沙門性 無間脱非一。故云諸。
T2251_.64.0349c15: 唯有爲故云道。簡無爲異生有漏。云
T2251_.64.0349c16: 。此示
T2251_.64.0349c17: 十六右
六七─
懷此道者故名沙門 釋名義。有
T2251_.64.0349c18: 釋引證。沙門義數多。今且約行與斷惑
T2251_.64.0349c19: 。契經者。中含四十八四右曰。云何沙門。謂
T2251_.64.0349c20: 止諸惡不善之法。諸漏穢汚爲當來有本
T2251_.64.0349c21: 煩熱苦報生老病死因。是謂沙門。問。此經唯
T2251_.64.0349c22: 息惡義。無勤苦修行。答。息煩熱。必有勤行
T2251_.64.0349c23: 故云勤勞。非相違。舊論云。如經言。此人能
T2251_.64.0349c24: 寂靜多種惡法。不應慧法。染汚法。隨順生
T2251_.64.0349c25: 死。能感後有。乃至老死。故名沙門已上。豈
T2251_.64.0349c26: 契當。増一四十六七右曰。沙門名息心。諸
T2251_.64.0349c27: 惡永已盡。又云。復以何故名爲沙門。諸結
T2251_.64.0349c28: 永息故。名爲沙門。雜含二十九一左。云。何等
T2251_.64.0349c29: 沙門義。謂貪欲永斷。瞋恚癡永斷。一切煩
T2251_.64.0350a01: 惱永斷
T2251_.64.0350a02: 十六右
八─
異生不能非眞沙門 簡相似沙門
T2251_.64.0350a03: 光記四十
一右
無異究竟解釋有一理。而依
T2251_.64.0350a04: 舊論及正理。還似鑿説。舊論十八三左云。凡
T2251_.64.0350a05: 夫非決定能寂靜衆惡。故非眞實沙門那
T2251_.64.0350a06: 正理六十七初左云。即以無漏聖道體。非
T2251_.64.0350a07: 世俗道。涅槃無漏道。以能無餘究竟靜
T2251_.64.0350a08: 諸過失故。由此異生雖能已斷無所有處
T2251_.64.0350a09: 。而非眞沙門。以諸過失尚有餘故。暫時
T2251_.64.0350a10: 靜息。非究竟故。寶疏唯擧正理。實得論意
T2251_.64.0350a11: 然有人此論與正理稍異。寶疏直用正理
T2251_.64.0350a12: 未者。却泥文也
T2251_.64.0350a13: 十六右
九十─
契經説此差別有四 雜含二十九初右
T2251_.64.0350a14: 云。何等爲沙門果。謂須陀洹果。斯陀含果。
T2251_.64.0350a15: 阿那含果。阿羅漢果。中含二十六師子吼經
T2251_.64.0350a16: 初右云。此中有第一沙門第二第三第四沙
T2251_.64.0350a17: 。此外更無沙門梵志。異道一切空。無
T2251_.64.0350a18: 門梵志。長含八十四左云。復有四法。謂四法
T2251_.64.0350a19: 沙門果四果二右増一經云四證法
T2251_.64.0350a20: 四果
T2251_.64.0350a21: 十六右
十─
理實就位八十九種 此中大有三。
T2251_.64.0350a22: 初標數性。二謂爲下釋。後如是下結數。釋
T2251_.64.0350a23: 中爲二。初釋八十九相。二諸無下辨寛狹
T2251_.64.0350a24: 是即四句意。初第一單句。次第三雙亦句。後
T2251_.64.0350a25: 第二單句。就亦是言。寶疏二釋。初釋亦
T2251_.64.0350a26: 爲性者謬之甚。以解脱道非無爲故。違
T2251_.64.0350a27: 寛狹故。五因婆沙六十一(十
九丁)六十五(十二丁)
T2251_.64.0350a28: 十六左
九─
論曰若斷道位 爲惑斷無間解脱二
T2251_.64.0350a29: 道。總云斷道位。而光若斷位。若道位者非
T2251_.64.0350a30: 也。無斷別道位
T2251_.64.0350b01: 十七右
十─
由此契經斷五下結 是證見修雜
T2251_.64.0350b02: 也。雜含二十九初右曰。何等爲須洹果。謂三
T2251_.64.0350b03: 結斷。何等爲斯陀含果。謂三結斷。貪恚癡
T2251_.64.0350b04: 薄。何等爲阿那含果。謂五下分結盡。何等
T2251_.64.0350b05: 阿羅漢果。謂貪恚癡永盡。一切煩惱永盡。
T2251_.64.0350b06: 又如前薄貪瞋癡一來處指諸文二右
T2251_.64.0350b07: 十七左頌曰輻等 初句標前説正名。餘句
T2251_.64.0350b08: 異名。於中有二。初婆羅門名。後示輪號
T2251_.64.0350b09: 此中亦有二。初總通見修。示梵輪名。二後
T2251_.64.0350b10: 一頌。別就見道。示法輪名。於中者。正理
T2251_.64.0350b11: 梵輪中。光記爲得。寶疏總爲沙門性中
T2251_.64.0350b12: 義疎遠。然光記初一頌異名。後一頌明
T2251_.64.0350b13: 。豈可後一頌是異名。云於中説名
T2251_.64.0350b14:
T2251_.64.0350b15: 十七左
八─
經亦説爲婆羅門性 増一第九九右云。
T2251_.64.0350b16: 世尊告曰。欲沙門者。即我身是。所
T2251_.64.0350b17: 者。我即是沙門諸有奉持沙門戒律。我皆
T2251_.64.0350b18: 已得。如今欲婆羅門者。亦我身是。所
T2251_.64.0350b19: 者。我即是婆羅門也。諸過去婆羅門所持
T2251_.64.0350b20: 法行吾已悉知。雜含十七二十
一左
云。如實知
T2251_.64.0350b21: 集受滅受道等者。彼是沙門之沙門。婆羅門
T2251_.64.0350b22: 之婆羅門。同沙門。同婆羅門。沙門義婆羅
T2251_.64.0350b23: 門義。増一四十六七右云。梵志名清淨。除
T2251_.64.0350b24: 諸亂想。又云。何故名婆羅門。盡除愚惑之
T2251_.64.0350b25: 。名爲梵志。更説異名。亦名爲刹利。以
T2251_.64.0350b26: 其婬怒癡故。亦名爲沐浴。以其洗二十
T2251_.64.0350b27: 一結故。亦名爲覺。以其覺了愚法慧法故。
T2251_.64.0350b28: 亦名爲彼岸。以其從此岸彼岸故。中含
T2251_.64.0350b29: 四十八馬邑經四右云。云何梵志。謂遠離諸
T2251_.64.0350b30: 惡不善法。諸漏穢汚爲當來有本煩熱苦報
T2251_.64.0350c01: 生老病死因。是謂梵志。更有聖與淨浴
T2251_.64.0350c02: 十七左
九─
即此亦説獨應名梵 雜含二十六十八
T2251_.64.0350c03: 云。能轉梵輪。於大衆中師子吼而吼。梵是
T2251_.64.0350c04: 清淨義名佛。輪是輪轉義。名所説法。梵之
T2251_.64.0350c05: 輪故名梵輪。依主釋。簡世間初定之假梵
T2251_.64.0350c06: 。故云眞。問。今沙門性異名。豈佛獨名梵。
T2251_.64.0350c07: 何成異名。答。約所懷持。是佛徳。約能懷持
T2251_.64.0350c08: 即沙門性。故無妨。梁僧傳五五左魏晋沙門
T2251_.64.0350c09: 師命師。如帛法祖竺道生等。晋道安受
T2251_.64.0350c10: 業佛圖澄。澄姓帛氏。安以師莫釋文。乃
T2251_.64.0350c11: 釋稱。人有議者。後増一阿含譯出。始服
T2251_.64.0350c12: 其懸解云。當時已有法海經。西晋法炬譯。
T2251_.64.0350c13: 其經具言之。不増一。古今鮮能讀三藏
T2251_.64.0350c14: 矣。嗚呼是何謂哉。増一前秦曇
摩難提之譯
T2251_.64.0350c15: 十八右
初─
由契經説亦名清涼 證佛名梵。中
T2251_.64.0350c16: 含三十四十二左世間經曰。如來是梵有。如來
T2251_.64.0350c17: 至涼有。無煩亦無熱。有諦不虚有。稽古云。
T2251_.64.0350c18: 按四有字。考之餘經者字誤。亦字又者草
T2251_.64.0350c19: 誤。今云。不必然。約能有云。佛具諸梵徳
T2251_.64.0350c20: 梵有。有何妨。亦字分熱煩二義。故
T2251_.64.0350c21: 特云亦。非草誤也。有云。此所引經三名。
T2251_.64.0350c22: 後二名同文故來。今云。初總名。後二梵所
T2251_.64.0350c23: 有義。故特證之。非同文故來。故舊論云。
T2251_.64.0350c24: 經中説。世尊是夫嵐摩。如此寂靜。如
T2251_.64.0350c25: 清涼。琳音五十九初左梵此云清淨。或云
T2251_.64.0350c26: 。正云寂靜。應音二十四左三十
九右
十五
T2251_.64.0350c27: 玄二三十
九左
玄賛二十三
天台淨名疏二二十
一丁
補註
T2251_.64.0350c28: 五十
八丁
T2251_.64.0350c29: 十八右
初─
即於此中等 第三釋後一頌。明法輪
T2251_.64.0351a01: 二。初正釋。二問答唯見道。初中亦二。
T2251_.64.0351a02: 初標立。即釋次二句。二如世下明輪名
T2251_.64.0351a03: 所以。亦二。初約五種相似。後約輻等
T2251_.64.0351a04: 相似。此二義竝爲法喩。如輪之法。故名
T2251_.64.0351a05: 。依主釋也。探玄三二十
六左
持業依主云。
T2251_.64.0351a06: 法即輪故持業釋。又輪是喩況如聖王輪寶
T2251_.64.0351a07: 即法之輪故依主釋。此意佛法能斷疑。是輪
T2251_.64.0351a08: 徳故持業也。依主中能所相反應輪之法
T2251_.64.0351a09: 也。又輪釋四義。一圓滿義。以缺減故。二
T2251_.64.0351a10: 具徳義。具轂輻輞等故。三有用義。摧輾惑
T2251_.64.0351a11: 故。四轉動義。從此至彼。即從佛至
T2251_.64.0351a12: 。亦從彼向此。從衆生佛果故。玄賛
T2251_.64.0351a13: 五十
七左
亦四義稍別。如今論五義。唯持業一
T2251_.64.0351a14: 釋也。若加轉。彼云。轉者。動也。顯也。運也。起
T2251_.64.0351a15: 也。動宣言教。顯揚妙理。運聖道。於聲前
T2251_.64.0351a16: 眞智。於言後圓摧煩惱。名轉法輪。義
T2251_.64.0351a17: 林一本二丁五教章上二五十
三左
文句七之二九左
T2251_.64.0351a18: 五之一四十
五左
玄論八七丁玄賛七四十
八右
諸師明
T2251_.64.0351a19: 。唯約見道。爲法輪
T2251_.64.0351a20: 十八右
二─
世尊有處説名法輪 雜含十五十二右
T2251_.64.0351a21: 曰。世尊於波羅奈國仙人住處鹿野苑中
T2251_.64.0351a22: 法輪。中本起經上二右云。佛告梵志。吾欲
T2251_.64.0351a23: 波羅奈。撃甘露法鼓無上輪
T2251_.64.0351a24: 十八右
三─
由速行等似世間輪 此五相。婆沙
T2251_.64.0351a25: 百八十二三右多説中集取四説。彼第三説
T2251_.64.0351a26: 中。有未伏已伏二相故。彼第四説
T2251_.64.0351a27: 迴轉義。今五相中。總不迴轉。故不
T2251_.64.0351a28: 。論主意。若約一相義。偏不圓。故合集正
T2251_.64.0351a29: 理顯宗亦如今。此中有捨取故者。婆沙云。
T2251_.64.0351b01: 苦現觀。趣集現觀。乃至捨滅現觀。趣
T2251_.64.0351b02: 現觀
T2251_.64.0351b03: 十八右
五─
尊者妙音故名法輪 婆沙百八十二
T2251_.64.0351b04: 三左輻轂輞三。總有六説。更別有妙音義
T2251_.64.0351b05: 而彼不輻等曰。尊者妙音説曰。學八聖
T2251_.64.0351b06: 。展轉和合。一時至他相續中。轉故名法輪
T2251_.64.0351b07: 此八支道。見道位勝。是故見道。獨名法輪
T2251_.64.0351b08: 彼唯以移轉義輪也。彼六説示圖曰
T2251_.64.0351b09: IMAGE
T2251_.64.0351b10: [IMAGE]
T2251_.64.0351b11: [IMAGE]
T2251_.64.0351b12: [IMAGE]
T2251_.64.0351b13: [IMAGE]
T2251_.64.0351b14: [IMAGE]
T2251_.64.0351b15: [IMAGE]
T2251_.64.0351b16: [IMAGE]
T2251_.64.0351b17: 舊論。正理。顯宗竝同此論。今配當全同
T2251_.64.0351b18: 第六説有人此配當不
婆沙中所説者麁見
妙音甘露味論
T2251_.64.0351b19: 此文。蓋尊者別時談此義。問。約八正
T2251_.64.0351b20: 何知見道。答。雜含二十九初右曰。何等爲
T2251_.64.0351b21: 沙門法。謂八正道。正見。乃至正定。有部八正
T2251_.64.0351b22: 道在見道。七覺支在修道。有餘師。經部。大
T2251_.64.0351b23: 乘反之。具如論二十五十四右又妙音甘露
T2251_.64.0351b24: 味論下十五右曰。見諦道中。是名八直道。思
T2251_.64.0351b25: 惟道中。是名七覺
T2251_.64.0351b26: 十八右
八─
憍陳那等正法輪故 自下第二爲
T2251_.64.0351b27: 二。初問答唯見道。後爲法輪在位。論
T2251_.64.0351b28: 轉十二行。此初。五比丘玄賛四(五十四左)
新註一上(十三左)出七説
T2251_.64.0351b29: 含十五十一右曰。諸比丘我於此四聖諦三轉
T2251_.64.0351c01: 十二行。不眼智明覺者。我終不
T2251_.64.0351c02: 天摩梵沙門婆羅門聞法衆中解脱
T2251_.64.0351c03: 離。亦不自證阿耨多羅三藐三菩提。我
T2251_.64.0351c04: 已於四聖諦三轉十二行。生眼智明覺故。
T2251_.64.0351c05: 諸天摩梵沙門婆羅門聞法衆中。得出得
T2251_.64.0351c06: 脱。自證得阿耨多羅三藐三菩提。乃至憍陳
T2251_.64.0351c07: 如。拘隣知法已。地神擧聲唱言。諸仁者世尊
T2251_.64.0351c08: 婆羅那三轉十二行法輪。聞虚空神。謂
T2251_.64.0351c09: 六欲天。展轉聞梵天。乘聲唱言。諸仁者世
T2251_.64.0351c10: 尊於波羅那三轉十二行法輪。又五十一丁
T2251_.64.0351c11: 果經三二十
九丁
中本起經初右轉法輪品。度五比
T2251_.64.0351c12: 。因縁具也
T2251_.64.0351c13: 十八右云何三轉十二行相等 自下一段。古
T2251_.64.0351c14: 今英賢皆悉不論旨。莫一取定。今先辨
T2251_.64.0351c15: 正義。後規諸師誤。辨正義者。自下爲
T2251_.64.0351c16: 輪在位。論三轉十二行。此問也
T2251_.64.0351c17: 十八右此苦聖諦所説如是 答此有二。初
T2251_.64.0351c18: 毘婆沙師義。後論主難有部義。示自正解
T2251_.64.0351c19: 此初也。此中麁分爲五。一叙三轉。二示
T2251_.64.0351c20: 二行。三通數妨。四配三道。五結宗。初中此
T2251_.64.0351c21: 苦聖諦。初轉約見道。此應遍知第二轉。約
T2251_.64.0351c22: 修道。此已遍知約無學道。故下三轉如
T2251_.64.0351c23: 三道
T2251_.64.0351c24: 諸師誤者。光寶竝因便明者。全不
T2251_.64.0351c25: 。何者下論主示正解中。兩釋倶法輪名爲
T2251_.64.0351c26: 本故。又釋三轉。光約三道是。寶疏約
T2251_.64.0351c27: 勸證。唯就見道。釋背論意。及違文勢
T2251_.64.0351c28: 十八左
四─
若爾三轉立法輪名 第二論主難前
T2251_.64.0351c29: 。示自正解。此初難。是即自言相違過。唯
T2251_.64.0352a01: 言爲眼肝。謂渉三道。非唯見。唯見非三道
T2251_.64.0352a02: 故。依之正理救釋。必不成立。如下具辨
T2251_.64.0352a03: 是故唯應今解義故 後論主叙正解。除
T2251_.64.0352a04: 去自言相違過兩義。初三轉法輪倶約
T2251_.64.0352a05: 。後倶約三道。故竝不且吾也。此初義也。
T2251_.64.0352a06: 此中爲三。初正示三轉教名法輪。二明
T2251_.64.0352a07: 轉十二行相。三叙轉義。初中是故者。承
T2251_.64.0352a08: 下正義。即示過故改義。唯者簡
T2251_.64.0352a09: 無學二道屬三轉。即此言唯前唯見道爲
T2251_.64.0352a10: 之義。見道三轉十二行教門名法輪也。
T2251_.64.0352a11: 文句七二(十三左)云。夫轉者。轉此法
他人。令彼得悟。破六十二見。故名轉法輪
次明
T2251_.64.0352a12: 三轉十二行中。若唯見道三轉非三道。如何
T2251_.64.0352a13: 三轉。答曰。一見道三周轉故。三轉義成。
T2251_.64.0352a14: 若爾應三轉三行。何具十二。答。雖見一道
T2251_.64.0352a15: 苦集滅道四。三四十二行成立。別釋約
T2251_.64.0352a16: 勸證知。明轉義中。若教門名轉。轉義
T2251_.64.0352a17: 何。謂自悟法説往他身。令彼教義證悟。故
T2251_.64.0352a18: 轉義成。問。此義以何知轉法輪倶唯見道
T2251_.64.0352a19: 答。異第二釋三道法輪故。云三周故。一法
T2251_.64.0352a20: 再二故云周。三道別何可周。如減縁減
T2251_.64.0352a21: 。云四聖諦故。不已轉契經故。問。若
T2251_.64.0352a22: 爾於後二道。無三轉十二行乎。答。世尊所
T2251_.64.0352a23: 説且唯約見道。云已轉故。若後二道準之。
T2251_.64.0352a24: 亦作之無妨。或諸下第二約三道
T2251_.64.0352a25: 。舊論云復次。是亦異有部爲唯見道。三
T2251_.64.0352a26: 轉同彼。爲三道別釋。而於已轉言
T2251_.64.0352a27: 自成立故。此中爲三。初三道爲法輪。二
T2251_.64.0352a28: 轉義。三通釋已轉言。後辨先英是非
T2251_.64.0352a29: 舍利弗毘曇十四(十五右)所引契經分明但約
見道。云四聖諦三分十二行。亦名十二智性
光記
T2251_.64.0352b01: 初義爲經部非也。不是故唯應言故。復
T2251_.64.0352b02: 光約三道者誤。若同前三道ナラハ何別可
T2251_.64.0352b03: 。何得三周。又終引正理四十七
右二行
彼然
T2251_.64.0352b04: 唯下救釋毘婆沙義。普光若許者。論主破不
T2251_.64.0352b05: 當如何。是故引彼須反破。若正師約
T2251_.64.0352b06: 中初。何得唯。既云唯。其救不成。寶疏
T2251_.64.0352b07: 三十左云。斷取餘師義者未詳。正理論以
T2251_.64.0352b08: 主第二釋會。爲婆沙本意故。以論主初義
T2251_.64.0352b09: 標爲有説而加能破。彼上下其類非一也。
T2251_.64.0352b10: 又擧正理此但等能破。不破者非也。次但
T2251_.64.0352b11: 示勸證。不見修等。似無失。而初
T2251_.64.0352b12: 三十左
初行
論主破婆沙三道。故彼亦非也。
T2251_.64.0352b13: 若準第二釋下云第一釋取餘師義。此釋通
T2251_.64.0352b14: 三道。若爾初釋爲見道乎。次引正理
T2251_.64.0352b15: 六十七
(十二右)
一段全文。顯宗三十二十六右全同。寶
T2251_.64.0352b16: 疏擧而未辨非也。今須彈斥。若一切聖道
T2251_.64.0352b17: 法輪。是婆沙本意ナラハ何得唯見道。言
T2251_.64.0352b18: 唯故所難詰。故種種通釋。竝皆歸虚妄
T2251_.64.0352b19: 汝曲婆沙師意救。豈可本宗。又
T2251_.64.0352b20: 疏三十一
左五─引
論主初義有説。而致難云
T2251_.64.0352b21: 此但方便非眞法輪等者。理不然。教法
T2251_.64.0352b22: 法輪方便。即是眞法輪。諸法談義。豈可
T2251_.64.0352b23: 勝能。法華玄賛第四五十
五右
此論諸説沙
T2251_.64.0352b24: 門性等頌文已下一章已而標天親論主依
T2251_.64.0352b25: 經部宗。破薩婆多。又擧今難詰已下兩
T2251_.64.0352b26: 宗輪論(四十三左)大衆部一説部等本宗同
。彼如來語皆爲法輪。今教法輪稍同彼。何爲
T2251_.64.0352b27: 經部乎。正理云
。似彼故乎
次又云。此有釋言。初説
T2251_.64.0352b28: 。名爲法輪。非薩婆多正義。雜心亦叙
T2251_.64.0352b29: 正義云。牟尼説。見道速疾名法輪。倶舍復
T2251_.64.0352c01: 言。或諸道皆是法輪等。此是薩婆多師本意。
T2251_.64.0352c02: 故顯宗云。毘婆沙本意。總説一切聖道。皆
T2251_.64.0352c03: 法輪。以三輪三道攝故。於他相續
T2251_.64.0352c04: 道生時已至轉初。故名已轉。非唯見道以
T2251_.64.0352c05: 八支聖道獨名法輪。妙音所説非正義故。
T2251_.64.0352c06: 基師不破也。今云。依經部宗者未詳。後有
T2251_.64.0352c07: 釋甚非也。若非有部正義。何頌云唯見道
T2251_.64.0352c08: 而長行難。彼出自言相違失。雜心五初右
T2251_.64.0352c09: 此論。速疾等及八支聖道兩説。何云不正
T2251_.64.0352c10: 。倶舍第二釋。是論主改正義。全非有部
T2251_.64.0352c11: 。何可有部本義。證顯宗練磨不足矣。
T2251_.64.0352c12: 彼蒙論主難。衆賢致是轉救。而毘婆沙
T2251_.64.0352c13: 師云唯見道。故終不救。然豈爲證。可
T2251_.64.0352c14: 諸文義。又探玄記第三二十
五左
轉法輪十門
T2251_.64.0352c15: 分別中二十
六左
四諦。各有眼智明覺十六
T2251_.64.0352c16: 。三轉十六四十八行法輪文句七十
二(十二左)
T2251_.64.0352c17: 亦異
此釋未審。阿含法華化城
喩品
等諸經。倶舍。婆
T2251_.64.0352c18: 沙等諸論。竝云三轉十二行。此各有眼智明
T2251_.64.0352c19: 。即十二轉四十八行。而云三轉十六行。四
T2251_.64.0352c20: 諦各有四相。成十六等。無經論明文
T2251_.64.0352c21: 信也
T2251_.64.0352c22: 依三界身 問。無色無色。何云身。答。心
T2251_.64.0352c23: 心所聚義爲身。或約多分
T2251_.64.0352c24: 十九左
三─
此通達言上界定無 舊論十八七右
T2251_.64.0352c25: 曰。造作者。初發修見道。是涅槃正方便故。
T2251_.64.0352c26: 究竟者至得阿羅漢果。由此經故知。於
T2251_.64.0352c27: 見道。今云通達。深密經三十九丁成唯
T2251_.64.0352c28: 識九四丁見道爲通達位準思
T2251_.64.0352c29: 阿毘達磨倶舍論卷二十四法義
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev+100] [Prev] 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 [Next] [Next+100] [Last] [行番号:/]   [返り点:/] [CITE]