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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0362a06: 俗心。今唯簡取世俗心。以爲問難故。今云。 T2251_.64.0362a07: 不爾。初釋爲善。何則上云爾時。是無學心 T2251_.64.0362a08: 生。今云亦云即從。明所從是無學心生。能 T2251_.64.0362a09: 從即世俗心
T2251_.64.0362a12: 故
T2251_.64.0362a18: 常一。謂唯一擇滅。又約離繋得無量。爲三 T2251_.64.0362a19: 別體無有妨 T2251_.64.0362a20: 厭縁苦集惠 準此論主不欣厭別立也。 T2251_.64.0362a21: 問。正理頌宗亦同此。然彼於心所中立欣 T2251_.64.0362a22: 厭。何以此文。得證不別立。答。彼未盡理。 T2251_.64.0362a23: 忍智名厭。何更有體。此文爲盡理
T2251_.64.0362a26: T2251_.64.0362a27: T2251_.64.0362a28: T2251_.64.0362a29: T2251_.64.0362b01: T2251_.64.0362b02: T2251_.64.0362b03: T2251_.64.0362b04: 十六 T2251_.64.0362b05: 豐山寓居上毛沙門快道記 T2251_.64.0362b06: 分別智品第七之一
T2251_.64.0362b09: 雖惠與智寛狹有異。然依通門。以名無過。 T2251_.64.0362b10: 當品大分爲二。初明諸智差別。二明智所 T2251_.64.0362b11: 成徳。初中有三。一明忍智見別。二明十智 T2251_.64.0362b12: 相別。三諸門分別。光寶分文未。應知至文。
T2251_.64.0362b23: 惠。謂眼根。有惠非見。謂五識身相應慧。盡 T2251_.64.0362b24: 無生智。除五見及世俗正見。餘意識相應有 T2251_.64.0362b25: 漏慧。擇法性故。非推度故。有見亦慧。謂除 T2251_.64.0362b26: 盡無生智。餘無漏惠及五見世俗正見。即無 T2251_.64.0362b27: 漏忍學八智。及無學正見等。能推度故。擇法
T2251_.64.0362c01: 非智。謂無漏忍。創觀諦境。未審決故。見攝 T2251_.64.0362c02: 智智攝見耶。乃至廣説。此中有二種四句。
T2251_.64.0362c06: 雖忍而未決。雖觀而未審。雖尋求而未 T2251_.64.0362c07: 究竟。雖伺察而未了知。雖現觀。而未重 T2251_.64.0362c08: 審。惟作功用。加行不息。故不名智。復次決 T2251_.64.0362c09: 定義。是智義。忍與所斷疑得。倶生於所見 T2251_.64.0362c10: 境。未極決定。故不名智。世友説。忍於聖 T2251_.64.0362c11: 諦。雖正堪忍。而未審知。故不名智。大徳説 T2251_.64.0362c12: 曰。見事究竟。乃立智名。非初忍時見事究 T2251_.64.0362c13: 竟。故無漏忍雖不名智。而實是智。霧尊者 T2251_.64.0362c14: 曰。重觀名智。從無始來。於四聖諦。未有 T2251_.64.0362c15: 一念トシテモ聖慧曾觀。忍起創觀故未名智。五 T2251_.64.0362c16: 識倶慧雖於所縁不能重觀。而色等境從 T2251_.64.0362c17: 無始來。已起無量有漏慧觀レハ依種類説。 T2251_.64.0362c18: 既名重觀。故亦名智。餘有漏知不重縁者。 T2251_.64.0362c19: 準此應知。不應爲難。今論正依第二復
T2251_.64.0362c22: 所縁境。無始時來。數數決擇。故皆名智。諸 T2251_.64.0362c23: 無漏惠重決擇者。皆名爲智。惟無漏忍於四 T2251_.64.0362c24: 聖諦。未重決擇。故不名智。復有説由二義。 T2251_.64.0362c25: 故説名爲智。一證知義。謂證知苦乃至道。故
T2251_.64.0362c29: 論與諸説未必違也。光通無明例難。兩釋 T2251_.64.0363a01: 竝無妨。自言簡他部。及法類互簡。寶疏只 T2251_.64.0363a02: 簡異部。未盡也
T2251_.64.0363a05: 彼息求。不復推度。是智非見
T2251_.64.0363a10: 義也。又光通五識倶生惠。約種類。是九十
T2251_.64.0363a15: 如前知
T2251_.64.0363a18: 因縁。初中有四。一明別總數。辨三智相別。 T2251_.64.0363a19: 二明苦等六智相別。三明他心智相別。四別 T2251_.64.0363a20: 明盡無生二智相別。此即初也。此問有二。 T2251_.64.0363a21: 可知。頌中初二句。別總示數。答初問。長行 T2251_.64.0363a22: 分明。然光記唯智十爲初問答非也。漏無漏 T2251_.64.0363a23: 非相別故。又違長行。故第三句已下五頌 T2251_.64.0363a24: 半竝説十智相別。答第二問。故次二段無頌 T2251_.64.0363a25: 起問。後至盡無生。有相別問。以最後故
T2251_.64.0363a28: 標科。寶十智名體別者。此中十智體別未具。 T2251_.64.0363a29: 光三増至九。九増至十者。竝非也。唯開法 T2251_.64.0363b01: 類爲四。故他心亦唯從四成。而迷頌前三
T2251_.64.0363b10: 中開成次第。故如是
T2251_.64.0363b16: 汚。染汚者。復有二種。一見性。二非見性。見 T2251_.64.0363b17: 性有五。謂有身見。邊執見。邪見。見取。戒禁 T2251_.64.0363b18: 取。非見者。諸疑。貪。瞋。慢。無明。忿。害等。相 T2251_.64.0363b19: 應慧。不染汚者。亦有二種。一善。二無覆無 T2251_.64.0363b20: 記。無覆無記者。非見不推度故。是慧及智。 T2251_.64.0363b21: 善者若五識倶亦非見。是慧及智。若意識倶 T2251_.64.0363b22: 是世俗正見。亦慧亦智。此境第七詞依主釋
T2251_.64.0363b25: 聖諦等諸勝義法。而多分知男女往來瓶衣 T2251_.64.0363b26: 車乘舍林山等世俗法。故名世俗智。正理七
T2251_.64.0363c01: 是謂等智。非一爲等。以爲無爲衆多法爲
T2251_.64.0363c11: 境差別。至下當知
T2251_.64.0363c14: 類。不開世俗。故又文中云於中。是簡持義。 T2251_.64.0363c15: 謂於如是三中。從法類二立四名。由是 T2251_.64.0363c16: 舊論無此頌前文。直云。偈曰此二由諦異 T2251_.64.0363c17: 成四。然鮮本作如是二種寫誤也。明本。及 T2251_.64.0363c18: 正理。顯宗。竝如今。而亦下云於前所説九 T2251_.64.0363c19: 種故
T2251_.64.0363c22: 初正明。釋第三句。若言簡別有學六智非 T2251_.64.0363c23: 盡無生
T2251_.64.0363c26: 喩定同異。此即初也。此二智至後念通四 T2251_.64.0363c27: 諦。即有四智。觀上下界有法類。通六智爲 T2251_.64.0363c28: 性。初念唯三智爲性。今初生言簡後念。唯
T2251_.64.0364a02: 類智。若起苦類智。爾時不起集類智。若起 T2251_.64.0364a03: 集類智。爾時不起苦類智。今同評家。唯苦 T2251_.64.0364a04: 集類智。而不竝起。六種行相簡去空非我。
T2251_.64.0364a08: 是即録文人之謬也
T2251_.64.0364a11: 亦六智爲體。故舊論云。若金剛譬三摩提縁 T2251_.64.0364a12: 苦集爲境。則與二智同境。若縁滅道爲 T2251_.64.0364a13: 境。則與二智不同。準彼若縁苦集。唯縁 T2251_.64.0364a14: 有頂蘊。便如初念二智。唯苦集類智。而但同 T2251_.64.0364a15: 境。不同行相。此定觀空非我。故苦縁滅 T2251_.64.0364a16: 道通三界九地。渉六智故。異初念二智。婆
T2251_.64.0364a21: 以集類智。思惟非想非非想處諸行因。作 T2251_.64.0364a22: 因集生縁行相。得阿羅漢果。或有以滅法 T2251_.64.0364a23: 智。思惟欲界諸行滅。作滅靜妙離行相。得 T2251_.64.0364a24: 阿羅漢果。或有以道法智。思惟欲界諸行 T2251_.64.0364a25: 道。作道如行出行相。得阿羅漢果。或有以 T2251_.64.0364a26: 滅類智。或思惟初靜慮諸行滅。乃至或思惟 T2251_.64.0364a27: 非想非非想處諸行滅。作滅靜妙離行相。得 T2251_.64.0364a28: 阿羅漢果。或有以道類智。思惟九地類智 T2251_.64.0364a29: 品道。作道如行出行相。得阿羅漢果。光記
T2251_.64.0364b04: 擧此疏文。而云。今詳此約縁苦集邊即然。 T2251_.64.0364b05: 若通約諦觀。即非唯有頂。以此定六智爲
T2251_.64.0364b08: 從此無間能自了達。無違教失。此於盡言。
T2251_.64.0364b11: 所違害。彼言意顯有惑身中。無此智生要
T2251_.64.0364b14: 何唯苦集。答意言。於是有義。依中差別。盡即 T2251_.64.0364b15: 斷盡。有惑斷盡。即初智生故。衆賢以有字 T2251_.64.0364b16: 釋於慇懃。勿勿謂有第七者。有是用字。非 T2251_.64.0364b17: 境第七對不成故。問。何縁不説言是依第 T2251_.64.0364b18: 七。解云。於依有異。或體。或義。約體是依。 T2251_.64.0364b19: 即是重。據義是有。對無故。即輕。若即言依 T2251_.64.0364b20: 第七。恐謂能所依別時別體。故只對無云 T2251_.64.0364b21: 有
T2251_.64.0364b24: 不成他心。故違於中言。故由此。舊論無此 T2251_.64.0364b25: 頌前文。直云偈曰從四他心智
T2251_.64.0364b28: 云更須決判。而有後六句頌。此中前三句 T2251_.64.0364b29: 明不知相。後三句明了知相。此中有成者。 T2251_.64.0364c01: 麟云。非此四智皆是他心。故言有成。如未 T2251_.64.0364c02: 離欲及不修者。即不成故
T2251_.64.0364c06: 漏。曾得者知曾得。未曾得者知未曾得。今 T2251_.64.0364c07: 爲顯漏無漏別知。意致及聲
T2251_.64.0364c10: 二。一釋勝心。二釋去來不知。此即初總釋。 T2251_.64.0364c11: 於境有知不知決定相。既言不知勝。義准 T2251_.64.0364c12: 能知等劣。地。根位自成。就知下地有漏
T2251_.64.0364c17: 頂。以爲上地。若約所知地。有漏通欲四定 T2251_.64.0364c18: 五地。無漏唯四定。欲無無漏所知故。九十
T2251_.64.0364c21: 慮等心心所法
T2251_.64.0364c24: 至無學位。成時不時。見道位中。他心智無 T2251_.64.0364c25: 故。不得説隨信法行
T2251_.64.0364c28: 明兩藏。及正理。顯宗皆悉如今。而竝是倒 T2251_.64.0364c29: 寫。應言應果聲聞。又若強解此。不還是聲 T2251_.64.0365a01: 聞。理在不疑。應果有相濫。通三乘故。今特 T2251_.64.0365a02: 簡別言聲聞應果。問。初二果何故不言。答。 T2251_.64.0365a03: 麟云。前二果未得他心智故。所以不論。由
T2251_.64.0365a07: 答。諸他心智。但縁現在。問。若爾論説當云 T2251_.64.0365a08: 何通。如説過去未來法九智知除滅智。答。 T2251_.64.0365a09: 應作是説。過去未來法八智知。除滅智他 T2251_.64.0365a10: 心智。現在法九智知。除滅智。而不作是説 T2251_.64.0365a11: 者。應知有別意趣。謂彼種類九智所知。若 T2251_.64.0365a12: 在過去。即是過去他心智所知。亦是未來 T2251_.64.0365a13: 不生法他心智所知。若在未來。惟是未來 T2251_.64.0365a14: 他心智所知。若在現在即是現在他心智所 T2251_.64.0365a15: 知。亦是未來不生法他心知所知。依此意 T2251_.64.0365a16: 趣。過去未來法。是九智所知。不説過去未 T2251_.64.0365a17: 來法。是現在他心智所知。復有欲令他心 T2251_.64.0365a18: 智ヲシテ現在前時能知他相續三刹那心。謂現 T2251_.64.0365a19: 在前者。次前滅者。次後生智。論依此説。亦 T2251_.64.0365a20: 不相違。評曰彼不應作是説。以他心智惟 T2251_.64.0365a21: 知現在他心心所。非餘法故。又他心智雖 T2251_.64.0365a22: 加行時亦縁自相續。而成滿時唯縁他相續。 T2251_.64.0365a23: 所以者何。縁自不名他心智故。又他心智 T2251_.64.0365a24: 但縁他心。不縁他心所縁行相。若縁他心 T2251_.64.0365a25: 所縁行相。應縁自心非他心智。自心是彼 T2251_.64.0365a26: 所縁。及能縁行相故
T2251_.64.0365a29: 中有。義准自成。二明能知相有二。初約二 T2251_.64.0365b01: 乘。後約世尊。是由加行有無。如是綴文。約 T2251_.64.0365b02: 二乘中。初總標。後別釋。別釋中有二。初約ニ T2251_.64.0365b03: 聲聞。此亦二。一正明知見位二心。二明更 T2251_.64.0365b04: 修加行非知見道。第二約麟角。明法類 T2251_.64.0365b05: 合。知三心有二。初法分二心。後類分一心。 T2251_.64.0365b06: 此即最初也。總觀等二句。光記兩釋。於中後 T2251_.64.0365b07: 釋分句。配行得二修非也。舊論但云時促 T2251_.64.0365b08: 故故
T2251_.64.0365b11: 行。聲聞加行或上或中。麟喩但須下品加行。
T2251_.64.0365b17: 他心智所縁。今詳不爾。若且約初。麟角應 T2251_.64.0365b18: 二念。何加更修類分。以爲三心。故知唯二
T2251_.64.0365b21: 智於見道。惟能知三刹那心。彼文有二唯。 T2251_.64.0365b22: 以簡別。可思。又於獨覺。有三心四心異説。 T2251_.64.0365b23: 更知餘心何可諍。於麟角。光亦云知餘十 T2251_.64.0365b24: 二念。可簡
T2251_.64.0365b27: 他心智唯知見道二心。此文亦唯知二心。不 T2251_.64.0365b28: 通餘心。既欲知第三心。而不能知其心。
T2251_.64.0365c02: 第十六心。解云。由加行異故。謂聲聞以 T2251_.64.0365c03: 鈍根。上或中加行。是故入見道。後加行必 T2251_.64.0365c04: 至第十六心。獨覺以利根。但起下加行故。 T2251_.64.0365c05: 修五心知第八
T2251_.64.0365c11: 薩説。問。彼文同菩薩。今何別説。答。因果異 T2251_.64.0365c12: 故無相違。同因位菩薩異果位世尊。故或 T2251_.64.0365c13: 同不同。隨應不一准也。又解。準婆沙總説 T2251_.64.0365c14: 獨覺。今總標亦然。若爾云麟喩。擧勝攝劣。
T2251_.64.0365c17: 家。前總説云唯三心。簡四心説。光記無評 T2251_.64.0365c18: 家者未也。今論主意欲取初説。故殊示所
T2251_.64.0365c21: 由。於舊論云餘師説。正理亦擧四説。初二 T2251_.64.0365c22: 同此。後二説云。有説。麟喩知四刹那。謂初 T2251_.64.0365c23: 二心第八。十四。此言應理。所以者何。許從 T2251_.64.0365c24: 知初二念心已。唯隔五念知第八心。若 T2251_.64.0365c25: 復更修法分加行。經五念頃。加行應成。何 T2251_.64.0365c26: 不許知第十四念。有餘亦説知四刹那。謂
T2251_.64.0366a02: 能修行勝劣。三約所知心勝劣。四約所知物 T2251_.64.0366a03: 同別。初與門。後三解奪門。詳曰。第四解非 T2251_.64.0366a04: 也。聲聞欲知第三心。而知第十六心。豈可 T2251_.64.0366a05: 論物同別。初釋不盡理。他心智知他心。全 T2251_.64.0366a06: 非戲慰。何云萎歇。餘解亦復無理 然婆沙 T2251_.64.0366a07: 云唯三心。但談由加行知。謂法分類分各 T2251_.64.0366a08: 別故。須別加行。既知二類。餘一切同類故。 T2251_.64.0366a09: 不須加行知此。故云但三心。是故云爲 T2251_.64.0366a10: 更知類分別修加行。於同類無別加行必 T2251_.64.0366a11: 矣。然衆賢論師輒例修五心。以詰徴初説。 T2251_.64.0366a12: 全不當理。而違婆沙本説唯三心。今論主 T2251_.64.0366a13: 考法正理。得婆沙意。全除去四心兩説。但 T2251_.64.0366a14: 擧三心兩説。而取初説。然光記未知旨趣
T2251_.64.0366a18: 者非也。未辨相別故。終有十智相攝故。寶 T2251_.64.0366a19: 分文爲是。此頌初句標能所知。於言境第 T2251_.64.0366a20: 七。次二句明二相別。上知字今能知。下知昔 T2251_.64.0366a21: 能知。望今則成所知。等言等苦言及餘三 T2251_.64.0366a22: 諦數語。下等字準知。約本即此二句別讀如 T2251_.64.0366a23: 次二智相。而約兼二句連續爲無生智。校 T2251_.64.0366a24: 本論文可知。第四句結合名
T2251_.64.0366b04: 今。舊論云以此義是。不異今義。品類足云 T2251_.64.0366b05: 由此而起。衆事分云於彼起。正理論七十
T2251_.64.0366b08: 無分別故。謂出二智。後得智中。方作如是 T2251_.64.0366b09: 二類分別。此二分別二智後生。是盡無生力 T2251_.64.0366b10: 所引故。此二俗智是彼士用果。故擧二果。 T2251_.64.0366b11: 表二智差別。理必應然。説由此故。依爲此 T2251_.64.0366b12: 義。説由此聲。即是爲此所有智義。不爾應 T2251_.64.0366b13: 言如是所有。諸觀行者。本修行時。定起如 T2251_.64.0366b14: 斯要期意樂。謂我當證阿羅漢。時要應起
T2251_.64.0366b17: 即後智生所依止義。故言此釋理必應然
T2251_.64.0366b20: 是爲此後得智之能起。智名盡智。何故如 T2251_.64.0366b21: 是説。謂二智相別不能示。本論二智倶唯擧 T2251_.64.0366b22: 八名。思之。故以後得分別差別。顯示能起 T2251_.64.0366b23: 二智亦有差別。非唯於此由是爲義。餘處 T2251_.64.0366b24: 亦有。雜集敬序云。由悟契理及解釋。基疏
T2251_.64.0366b29: 此而起。準彼作知觀是能起。而加行智見等。 T2251_.64.0366c01: 即所起而果。與正理論。能所相違。何和會。 T2251_.64.0366c02: 解云。所誦本別。今依由此所有本。作如是 T2251_.64.0366c03: 解。不必和會。若依由此而起本。由是因由。 T2251_.64.0366c04: 第三轉聲。起即起興。非實由後得智作知。 T2251_.64.0366c05: 此智方起。而無彼後得。此二智差別不顯。 T2251_.64.0366c06: 今由彼作知。此二智別相成。故云由此而
T2251_.64.0366c09: 等。是無生智所起行相。或爲此作知後得。而 T2251_.64.0366c10: 生起智。理似通而非正理。可云爲此所有 T2251_.64.0366c11: 智。當時故。盡無生智生。豈爲作後得分別。 T2251_.64.0366c12: 古今不辨何哉
T2251_.64.0366c15: 失。若有者。識身論中。何故不説。若無者。品
T2251_.64.0366c18: 六聖行相。然彼行中無如是行。如何盡無生
T2251_.64.0366c23: 述此意。如前引。問。此論與婆沙相違。一百
T2251_.64.0367a06: 云。通彼本論非唯一途。於迦濕彌羅。亦應 T2251_.64.0367a07: 多端。今擧彼諸師義。彼婆沙亦是一義。今不 T2251_.64.0367a08: 標毘婆沙師。豈非爲斯哉
T2251_.64.0367a13: 説之。若不爾者。彼論不説。評曰。應作是 T2251_.64.0367a14: 説。無無漏惠離十六聖行相。舊論云有餘 T2251_.64.0367a15: 師。是有部異説。外國師義。由是於婆沙
T2251_.64.0367a21: 義。二智不推度。不可言見。前論云。盡與無 T2251_.64.0367a22: 生二。智非見性。已息求心。不推度故。然 T2251_.64.0367a23: 説見言。總列惠八名。言便故來。舊論云。爲 T2251_.64.0367a24: 以一切名釋此義故。而不云言便。雖然 T2251_.64.0367a25: 與此義同。然光記云。以本論中解其十智。 T2251_.64.0367a26: 一一皆言知見等八。至盡無生。猶説見據 T2251_.64.0367a27: 言便故者。未閲本文。妄作此釋。彼品類足 T2251_.64.0367a28: 中。説前八智。全不言見。況擧八名
T2251_.64.0367b04: 見者。且諸智亦名見。有見非智。謂八現觀 T2251_.64.0367b05: 邊忍。對下見非智言且。既云諸智。二智亦 T2251_.64.0367b06: 是名見也
T2251_.64.0367b09: 知見義。又會後文故
T2251_.64.0367b16: 世俗智在十八地。欲界攝欲界者。有頂攝 T2251_.64.0367b17: 有頂者。又世俗智有善染汚無覆無記。善者 T2251_.64.0367b18: 攝善者。染汚者攝染汚者無覆無記者攝 T2251_.64.0367b19: 無覆無記者。又世俗智通三世。過去攝過 T2251_.64.0367b20: 去。未來攝未來。現在攝現在。過去未來各 T2251_.64.0367b21: 多刹那。一一自攝。又世俗智攝他心智少分 T2251_.64.0367b22: 者。謂他心智有有漏。有無漏。此唯攝彼有
T2251_.64.0367b26: 至定者。乃至第四靜慮者攝第四靜慮者。又 T2251_.64.0367b27: 法智有四種。謂四諦智。苦智攝苦智。乃至 T2251_.64.0367b28: 道智攝道智。又法智在三世。過未現唯攝 T2251_.64.0367b29: 自世。去來各多刹那。一一自攝。即此法智 T2251_.64.0367c01: 攝他心智少分者。他心智有漏無漏。此惟 T2251_.64.0367c02: 攝無漏。彼無漏復有法智品。有類智品。此 T2251_.64.0367c03: 唯攝法智品。故説攝彼少分。即此法智攝 T2251_.64.0367c04: 苦集滅道智少分者。謂彼四智各有法智品。 T2251_.64.0367c05: 有類智品。此唯攝法智品故。説攝彼少分
T2251_.64.0367c08: 相攝。準前應思擇。廣如彼説。又一百六十
T2251_.64.0367c16: 好。明相別中。世俗。法。類。三是起首故。世
T2251_.64.0367c19: 二者爲善。以根本二智。疑相別十故。舊論 T2251_.64.0367c20: 寫誤作三。雜心資師對望致難。故云三智。 T2251_.64.0367c21: 問意各別
T2251_.64.0367c24: 或依對治。或依加行。或依相應。或依所依。 T2251_.64.0367c25: 或依所縁。或依行相。或依所縁及行相等
T2251_.64.0368a04: 世俗。多取瓶等世俗境故。寶疏云。以世俗 T2251_.64.0368a05: 智性可破壞多知世諦故。就自性名世俗 T2251_.64.0368a06: 智。此兩師並謂有當體從境二釋名。前從 T2251_.64.0368a07: 境依主釋。今就自性。世俗即智持業釋。今 T2251_.64.0368a08: 詳曰。此中七縁。是十智建立縁。非釋名從他 T2251_.64.0368a09: 當體差別。謂智有二種。一知世俗有漏智。 T2251_.64.0368a10: 二知勝義無漏智。此中就知世俗有漏智 T2251_.64.0368a11: 自性。總立世俗智。其勝義智。開爲九種。不 T2251_.64.0368a12: 得言自性。如下六縁。亦非釋名縁。苦集等 T2251_.64.0368a13: 智。釋名皆從境立名。而今云行相所縁。應 T2251_.64.0368a14: 知於釋名。是境依主。而約七縁中。即就自 T2251_.64.0368a15: 性。故言非勝義智爲自性。不言非勝義
T2251_.64.0368a18: 俗境。正理云。以世俗智爲自性故。若約持
T2251_.64.0368a24: 帶數釋乎。然光寶輩迷自性言。泥婆沙立 T2251_.64.0368a25: 名依多縁文。而爲當體得名。是則不深思。
T2251_.64.0368a28: 業。答。誰言無持業。而唯今自性是智自體。 T2251_.64.0368a29: 非釋名自性
T2251_.64.0368b03: 説。今施全言。簡別滅道法智兼治上修 T2251_.64.0368b04: 惑
T2251_.64.0368b07: 心外境體無別心上浮。相不同故。後通能所 T2251_.64.0368b08: 縁。此意據有部本意作初解。據舊論致次
T2251_.64.0368b15: 相何。又云。依行相者。謂苦集智。此二行相 T2251_.64.0368b16: 無雜。所縁雜故。苦無常等。因集等行。各 T2251_.64.0368b17: 別。無雜。所縁苦集二諦。體一物故是雜
T2251_.64.0368b20: 彼頌云行相。行相境故。彼釋第四云。四由 T2251_.64.0368b21: 所縁相及境界體異。安立滅道二智。如是 T2251_.64.0368b22: 對境界云所縁相。是所能縁慮知行相。猶
T2251_.64.0368b25: 彼事。必不預此事
T2251_.64.0368b28: 約所縁勝劣。以成滅道法智斷上。苦集法 T2251_.64.0368b29: 智不能斷上。次已除下約斷惑先後。以成 T2251_.64.0368c01: 法智斷上而類智不斷欲。第二由此下釋 T2251_.64.0368c02: 第四句。於第二因義已成故。但云由此等。
T2251_.64.0368c08: 多少。就中有三。此第一正明十智行相多 T2251_.64.0368c09: 少。光寶竝不入諸門科者違文理。違文
T2251_.64.0368c16: 即非諸門何
T2251_.64.0368c25: 三義觀。七處善等觀。故彼云等無邊
T2251_.64.0368c28: 明。二擧難通。三因解經中有貪心等。四更
T2251_.64.0369a04: 眞。無欲心知無欲心如眞。有恚無恚。有癡 T2251_.64.0369a05: 無癡。有穢無穢。合散。高下。小大。修不修。定 T2251_.64.0369a06: 不定。不解脱心知不解脱心如眞。解脱心 T2251_.64.0369a07: 知解脱心如眞。彼經説十對。婆沙及今論 T2251_.64.0369a08: 除穢無穢一對。加掉不掉。不靜靜四雙兩
T2251_.64.0369a11: 解脱。十二法。各開有無。而爲二十四隻十
T2251_.64.0369a19: 各開有無爲二雙。彼中含合散。高下。小大。 T2251_.64.0369a20: 且只擧法。實各開有無。則是六雙。彼經總 T2251_.64.0369a21: 説十三雙。諸阿毘達磨依文施解。未細説。 T2251_.64.0369a22: 準前後。義自顯故。光寶定爲十一對。蓋未
T2251_.64.0369a26: 二論主依經部義破斥。就初中有十節。一 T2251_.64.0369a27: 解第一雙有貪離貪心。此中有二。此即初泛 T2251_.64.0369a28: 明有貪心。除貪相應心。餘惑相應染汚心。 T2251_.64.0369a29: 及有漏善。無覆無記言餘有漏心
T2251_.64.0369b03: 説。取評家義。此即初也。中有二。初釋有貪。 T2251_.64.0369b04: 後釋離貪。此離貪中。先正釋。後擧傍義破。 T2251_.64.0369b05: 雖非正有此義。恐忘謂作故預破此
T2251_.64.0369b11: 作論者。則有漏善。及無覆無記心等。應亦 T2251_.64.0369b12: 名離貪心。然彼亦有貪心。貪所繋故。如有
T2251_.64.0369b15: 好。謂貪所繋故名有貪心。貪對治故名離貪 T2251_.64.0369b16: 心。若説貪相應故名有貪心。貪不相應故 T2251_.64.0369b17: 名離貪心者。則貪不相應餘煩惱。相應心 T2251_.64.0369b18: 等。應名離貪心。然彼亦是有貪心。貪所繋 T2251_.64.0369b19: 故。若説貪相應故名有貪心。貪對治故名離 T2251_.64.0369b20: 貪心者。則貪不相應染汚心。及無覆無記 T2251_.64.0369b21: 一分善心。應非有貪心。亦應非離貪心。然 T2251_.64.0369b22: 彼亦是有貪心貪所繋故。初説相應。是有貪 T2251_.64.0369b23: 義。第二有貪通二義。第三評家所繋義。離貪 T2251_.64.0369b24: 三義。竝對治義。雖不相應義。是離貪正説人 T2251_.64.0369b25: 無。恐有兼破之。次若説下破第一師相應 T2251_.64.0369b26: 義。第二師一分同破。一分同取。故別不破。 T2251_.64.0369b27: 就此離貪。光記二釋。初通漏無漏。後唯無漏
T2251_.64.0369c04: 非乖違。竝含具故。合前總六義。竝好焉。故 T2251_.64.0369c05: 於婆沙。不致評簡 T2251_.64.0369c06: 染心根少極二相應故 顯三不善根有隨 T2251_.64.0369c07: 一相應云極。貪瞋必不倶。故必無三相應。 T2251_.64.0369c08: 相應至極唯二。謂貪癡及瞋癡
T2251_.64.0369c11: 惱惡行多起。如河流。善心不爾。雖捨百千 T2251_.64.0369c12: 珍寶。或有能起。或有不能起者。染心力用
T2251_.64.0369c22: 二破前三對。初中亦有二。一通破。二別約 T2251_.64.0369c23: 沈掉破。初中有二。此初總標二非
T2251_.64.0369c26: 此文即一有部門。二論主引經正答不順。
T2251_.64.0369c29: 故名聚。既是染汚。何汝言善心。依或説與 T2251_.64.0370a01: 内心相應唯有止。是有漏善。非無漏無觀 T2251_.64.0370a02: 故。何可爲法類道無漏智。外散亦有或説。 T2251_.64.0370a03: 初染故無失。或説是有漏善觀。何一向可 T2251_.64.0370a04: 爲染汚。具引經意如是
T2251_.64.0370a10: 同爲染心。故云即契經意七覺支並染法對 T2251_.64.0370a11: 治法。必可修敵支。而修順支。故爲非時修。 T2251_.64.0370a12: 惛沈是身心無堪任性。輕安即心堪任性。定 T2251_.64.0370a13: 即令心平等。行捨令心平等。無驚覺性。並 T2251_.64.0370a14: 行相順不成對治。掉擧令心不靜。擇法是 T2251_.64.0370a15: 惠爲體。精進令心勇猛。喜即喜受。並是非 T2251_.64.0370a16: 陰昧行相。順掉亦是非時修。若此修相翻名
T2251_.64.0370a19: 定捨名是時修。故知別時別心
T2251_.64.0370a26: 語。如是情語無有限量。誰得倶言。經實意
T2251_.64.0370a29: 者。此汝増勝通釋語。若約經密意趣。容有 T2251_.64.0370b01: 此理。故我亦強不遮。然約顯了門。實意不 T2251_.64.0370b02: 爾。詳曰。舊論爲盡理。此論亦云實不顯前 T2251_.64.0370b03: 是隱密。復違理。謂唯依自情立義。何得言 T2251_.64.0370b04: 不遮此。特應破故。自字密誤也。或隨自意 T2251_.64.0370b05: 語者。對隨他意語。隨他是顯了。隨自即隱
T2251_.64.0370b08: 説他心智所縁心相。未欲顯示令了知黒
T2251_.64.0370b12: 破。此有三。一總牒計徴。二別徴。三總結此
T2251_.64.0370b16: 兼約能隨能縁破。初中亦二。此初約得隨。 T2251_.64.0370b17: 前三果有學無漏心貪得未永斷。有有頂貪 T2251_.64.0370b18: 等故
T2251_.64.0370b21: 二若不下破救。三若謂下牒轉計破。貪瞋
T2251_.64.0370b26: 不同類。謂他心智是相應法。得即不相應攝 T2251_.64.0370b27: 故。亦不可説縁彼縁心王之貪心所。經文 T2251_.64.0370b28: 擧他心智境。既云有貪心。以心爲境故。後 T2251_.64.0370b29: 寧知下詰不知。若依汝所説如是貪繋義。寧 T2251_.64.0370c01: 知契經説他心智境他人心。是名有貪等
T2251_.64.0370c04: 以故。此心有時縁有流心。分別有欲。由縁
T2251_.64.0370c07: 是心但有癡非是有欲。由縁癡爲境界故。 T2251_.64.0370c08: 縁他心爲境界心。不縁至得爲境界。非 T2251_.64.0370c09: 此心境界縁欲爲境界。是故不由欲相應
T2251_.64.0370c12: 縁貪。於所縁心。立有貪心名。蓋梵本異。謂 T2251_.64.0370c13: 梵縁聲有男女聲差。依女聲轉譯爲所縁。 T2251_.64.0370c14: 見男聲音翻作縁欲。以顯欲是能縁。問。二 T2251_.64.0370c15: 論中正不何。答。據理檢尋。無有優劣。善能 T2251_.64.0370c16: 成徴詰。而無所違義故。問。既云貪所繋 T2251_.64.0370c17: 心。於中分隨縁。應倶是所隨。所縁。不爾可 T2251_.64.0370c18: 非所繋中別義。答。能所繋與能所縁。不要 T2251_.64.0370c19: 齊均。謂縁狹繋寛。縁貪心爲所繋。約所縁 T2251_.64.0370c20: 繋。貪所縁心爲所繋。約能縁繋。能繋亦準 T2251_.64.0370c21: 此。此論總有三説。初有貪是相應義。第二 T2251_.64.0370c22: 有貪即所繋義。離貪竝對治義。第三論主 T2251_.64.0370c23: 有貪是相應義。離貪即不相應義。婆沙亦有
T2251_.64.0370c26: 説者非也
T2251_.64.0370c29: 問答行相所縁。二略示定相。初中有問答。 T2251_.64.0371a01: 問中所縁者。舊論云所縁境。是則六塵。而 T2251_.64.0371a02: 不通心心所。能知他心。能縁行相名他心 T2251_.64.0371a03: 能縁行相。他心之能縁。即行相依主持業可 T2251_.64.0371a04: 知。答中有總別。別中有順成反顯。反顯中。 T2251_.64.0371a05: 若許知他心能縁行相。於他人中。論能所 T2251_.64.0371a06: 時應無違失。而縁他人心自能縁行相。知 T2251_.64.0371a07: 此有縁自失。故不許之。光記兩釋。初解爲 T2251_.64.0371a08: 善。以此論色心對明故。後解雖婆沙。而不 T2251_.64.0371a09: 順今文。彼自他互望。爲能所縁故
T2251_.64.0371a12: 物。三勸所不遮。欲色界繋者。簡無色界。九
T2251_.64.0371a15: 知果。因亦爾故。繋者繋縛顯有漏。三三摩
T2251_.64.0371a26: 無。餘所不遮等者。上不遮無願。於中有 T2251_.64.0371a27: 十行相。他心唯道四行。故云容有又唯遮二 T2251_.64.0371a28: 智。不遮餘七智。而唯法類世道四。非苦集 T2251_.64.0371a29: 滅。亦是容有。遮見道未遮修道無學道。於 T2251_.64.0371b01: 此不遮中。亦遮無間道。不遮餘三道。光云。 T2251_.64.0371b02: 餘修道中。加行解脱精進中者。唯約無間道
T2251_.64.0371b08: 二。一正叙。二謂由下述渉世俗相。問。離
T2251_.64.0371b11: 等。是世俗故。空非我是勝義。必渉勝義。此 T2251_.64.0371b12: 觀後決了知空非我。故由此。二智離空非
T2251_.64.0371b18: 智出觀時。後得智中渉世俗。故於觀内不 T2251_.64.0371b19: 作此二行。若作不能渉世俗故。問。觀内 T2251_.64.0371b20: 觀外竝不作此二行。豈應二智不了空非 T2251_.64.0371b21: 我。謂不爾。正理云。此觀後決了空非我故。 T2251_.64.0371b22: 問。不作無我行理可然。何不觀内作空 T2251_.64.0371b23: 行。於世俗不言不空故。答。世俗中言色
T2251_.64.0371b28: 念。我當盡一切生。乃至我當不受後有。二 T2251_.64.0371b29: 對治故。謂瑜伽師修如是對治。令一切生 T2251_.64.0371b30: 盡。乃至令不受後有。三作事故。謂瑜伽師 T2251_.64.0371c01: 作如是事。謂盡一切生。乃至不受後有。四 T2251_.64.0371c02: 相續故。謂瑜伽師得如是相續。令一切生 T2251_.64.0371c03: 盡乃至不受後有。五補特伽羅故。謂如是補 T2251_.64.0371c04: 特伽羅易見。易施設。謂一切生盡乃至不 T2251_.64.0371c05: 受後有。由是五縁。經作是説。我生已盡乃 T2251_.64.0371c06: 至不受後有。非無漏觀中有如是行相。要
T2251_.64.0371c10: T2251_.64.0371c11: 彼論中無評説。以竝是所具義故
T2251_.64.0371c14: 無越義。然未見後説以識身論難前説之 T2251_.64.0371c15: 文。今論主欲後説勝故。前説略述後説具 T2251_.64.0371c16: 決擇
T2251_.64.0371c22: 處。若有是事。若如理所引了別。色界及無 T2251_.64.0371c23: 色。二界合觀。三文無異。此最後若對不如 T2251_.64.0371c24: 理。餘若謂言顯十二行別。今略因起二。
T2251_.64.0371c27: 所誦本別故 T2251_.64.0371c28: 又彼云無常無我今云非。其義不異。舊論 T2251_.64.0371c29: 亦作無。勿致無爲非因果之難 T2251_.64.0372a01: T2251_.64.0372a02: [IMAGE] T2251_.64.0372a03: [IMAGE] T2251_.64.0372a04: [IMAGE] T2251_.64.0372a05: [IMAGE] T2251_.64.0372a06: [IMAGE] T2251_.64.0372a07: [IMAGE] T2251_.64.0372a08: [IMAGE] T2251_.64.0372a09: [IMAGE] T2251_.64.0372a10: [IMAGE] T2251_.64.0372a11: [IMAGE] T2251_.64.0372a12: [IMAGE] T2251_.64.0372a13: [IMAGE] T2251_.64.0372a14: [IMAGE]
T2251_.64.0372a17: 苦所斷法耶。今能所了文互現。故上云見。 T2251_.64.0372a18: 下云欲。而唱總名略苦言。或彼明餘三諦 T2251_.64.0372a19: 文。小異大同。並無有是事等。欲通取四諦。 T2251_.64.0372a20: 故不云見苦。彼論約十煩惱。於中説邪見。 T2251_.64.0372a21: 苦集滅道如次云無果無因無滅無道。各唯 T2251_.64.0372a22: 一句無如今三句一處文。蓋今通四諦取要。 T2251_.64.0372a23: 無因是集下。無作是苦下。舊論云無事。是作 T2251_.64.0372a24: 事取果。損減通滅道舊論云非撥。唯取通
T2251_.64.0372a27: 三句。蓋詳略隨宜。故今亦在具詳也。餘文 T2251_.64.0372a28: 全如彼。光記見取已下。約四諦三界並非
T2251_.64.0372b02: [IMAGE] T2251_.64.0372b03: [IMAGE] T2251_.64.0372b04: [IMAGE] T2251_.64.0372b05: [IMAGE] T2251_.64.0372b06: [IMAGE] T2251_.64.0372b07: [IMAGE] T2251_.64.0372b08: [IMAGE] T2251_.64.0372b09: [IMAGE] T2251_.64.0372b10: [IMAGE] T2251_.64.0372b11: [IMAGE] T2251_.64.0372b12: [IMAGE] T2251_.64.0372b13: [IMAGE] T2251_.64.0372b14: [IMAGE] T2251_.64.0372b15: 破云。此證不成。迷論意故。論顯不繋行 T2251_.64.0372b16: 相衆多。於中有縁欲界繋者。依容有説。 T2251_.64.0372b17: 有是處言。有是事言。顯無顛倒。即由此故。 T2251_.64.0372b18: 餘無此言。而擧下見斷文訖云。除此無容 T2251_.64.0372b19: 有餘行相。由此不説有是處言。由皆顛倒 T2251_.64.0372b20: 轉。不言有是事。故淨行相。無越十六。理ト
T2251_.64.0372b23: 云。若眞無倒。是有是處ナラハ於見斷中。何不
T2251_.64.0372b26: 曰。不説自成。由是彼一論中於如理作意 T2251_.64.0372b27: 處。必云有是事等。於非理作意並不説。又
T2251_.64.0372c02: 所引了別 T2251_.64.0372c03: 倶舍師破云。彼亦有漏別行相。而既於修所 T2251_.64.0372c04: 斷顛倒惑品有此言。汝無顛倒救不成立 T2251_.64.0372c05: 也。評曰。餘行相有無。應須分別。若依斷惑 T2251_.64.0372c06: 行相。無彼別行。諸煩惱品攝見修惑。彼二 T2251_.64.0372c07: 道行。並是十六故。設諸經論立種別行名。皆 T2251_.64.0372c08: 彼十六差別。必非別行。如三三摩地等。若 T2251_.64.0372c09: 據法門分別。更有餘行相。如我生已盡等。 T2251_.64.0372c10: 不可言出觀世俗智。然識身足文。彼説道 T2251_.64.0372c11: 理。非別觀行。何以知此。四諦各自四行隨 T2251_.64.0372c12: 應而有是處等。悉有之故。又唯説十六行 T2251_.64.0372c13: 中有此。於餘無此。故此論中遮伽濕彌救。 T2251_.64.0372c14: 引下見斷文。全不允。彼惑品類。全無十六行
T2251_.64.0372c22: 如是説者實亦十六 後叙正義。正釋頌文。 T2251_.64.0372c23: 此中有二。初標其數。如名十六。實亦十六。
T2251_.64.0373a02: 生爲有。云因集有縁。非我是我見能對治。 T2251_.64.0373a03: 舊論云。對治我見故非我。而雜心云。我 T2251_.64.0373a04: 見所對治故非我。彼所言非亦是對能之
T2251_.64.0373a07: 和合顯現行故集。相續理故生者。婆沙云。 T2251_.64.0373a08: 令令有續起故名生。舊譯人譯爲有者。相 T2251_.64.0373a09: 續者非無故名有。以果名因。故舊論云。生 T2251_.64.0373a10: 所顯故有。譬喩等者。有云。此四如次配喩 T2251_.64.0373a11: 上四者非也。唯是喩成辨縁。此中無四可 T2251_.64.0373a12: 別。類因集生縁之故。文中云衆縁和合成
T2251_.64.0373a15: 何。三火者貪瞋癡。此三令身心燒熱。故如
T2251_.64.0373a18: 此後番靜等彼初番。而今論全依雜心。故不 T2251_.64.0373a19: 同婆沙也。無衆患故者。雜心云。離内煩故 T2251_.64.0373a20: 妙。故今云患。脱衆災故。雜心云。離外惱故 T2251_.64.0373a21: 出。故今云災。彼云出是出過義。出過煩惱 T2251_.64.0373a22: 故今云離。亦是出離義。故舊論云。出一切 T2251_.64.0373a23: 過失外故離。以出釋離。通行者。光記通行 T2251_.64.0373a24: 衆聖門。雜心趣向故道。永超故出者。雜心離 T2251_.64.0373a25: 爲出。差別云何解云。彼出離諸惑義。此永 T2251_.64.0373a26: 出過義。是爲差別
T2251_.64.0373a29: 續等者。擇滅性是不相續。而令三有相續 T2251_.64.0373b01: 斷。故名滅。譬如水性清淨而令諸不淨清 T2251_.64.0373b02: 淨。妙者婆沙雜心等云善故常故。今唯云 T2251_.64.0373b03: 勝義善。性是擇滅。是常而善。其義不異。
T2251_.64.0373b08: 約義。亦存此。舊論云。如我等所信受。今當 T2251_.64.0373b09: 説。準彼樂者。樂信義即依經部等義。以作 T2251_.64.0373b10: 此兩番釋
T2251_.64.0373b15: 告比丘。此五受陰。欲爲根。欲ヲ集トシ欲ヲ生トシ T2251_.64.0373b16: 欲ヲ觸トス。問。文相似而生次異觸名有異何。 T2251_.64.0373b17: 答。彼生此縁。衆縁和合生。故非此後生。觸
T2251_.64.0373b20: 集。依欲爲生。依欲爲有。有名應在後説。 T2251_.64.0373b21: 彼舊論因集生縁名爲因集有縁。故彼有者。 T2251_.64.0373b22: 即此論生。彼云生與經同。而有外之生。知 T2251_.64.0373b23: 與此論生各別。識者可知 T2251_.64.0373b24: 問。彼經説五蘊生起相。非集諦行相。何得 T2251_.64.0373b25: 證答。彼經顛末。並是彼集諦行相。故第十
T2251_.64.0373c01: 餘衆苦則滅。彼所苦滅道跡。如實知。修行 T2251_.64.0373c02: 彼向次法由是應知。是集四行相。唯此生
T2251_.64.0373c09: 三配四行。四更依經明四欲差別。此即初
T2251_.64.0373c12: 別後有愛欲。謂我應生如此如此名有差
T2251_.64.0373c15: 受生故。光三釋第二爲正。初後非也。此四 T2251_.64.0373c16: 中前三於本有。有現當總別異。其第四續 T2251_.64.0373c17: 生。造業。當現。自顯。故無現當言。而各亦渉 T2251_.64.0373c18: 總別。故不言總別。問。於前三本有中。何故 T2251_.64.0373c19: 於現無別欲。答。現體已起。但貪此總。不 T2251_.64.0373c20: 於他起。未來未生生不定。故有彼此別。
T2251_.64.0373c25: 上一言異。後第二等爾
T2251_.64.0373c28: 後執現下。論主分配四欲。此即初也。
T2251_.64.0374a04: 行從内起。比丘言。有我於諸所有。言我欲我 T2251_.64.0374a05: 爾乃至十八愛行從外起。如是總説十八愛 T2251_.64.0374a06: 行。如是三十六愛行。或於過去起。或於未 T2251_.64.0374a07: 來起。或於現在起。如是總説百八愛行。
T2251_.64.0374a10: 文中欲言有四。故云爲四種欲。按當異異上
T2251_.64.0374a13: 舊論云。於愛欲行經中有二五二四。有四
T2251_.64.0374a17: 二欲。初二五中。總言別釋。無此準標可知。 T2251_.64.0374a18: 下二四中。標釋倶云別。影顯前總隨釋亦一 T2251_.64.0374a19: 一有總言。問。第一第四並現有差別。答。決定。 T2251_.64.0374a20: 不決定爲差別。謂決定是常見類。不決定不 T2251_.64.0374a21: 爾故。四執續生我等中。光三釋第一非也。 T2251_.64.0374a22: 造業爲未來故。第二背論旨。論亦字在當 T2251_.64.0374a23: 上。而過當下。故續生通現當。對但造業。故 T2251_.64.0374a24: 第三大非。現當並有造業續生故 T2251_.64.0374a25: 今詳曰。顯執造業我一執我現有。言我亦 T2251_.64.0374a26: 當有。是例現有。然是第四以生爲欲。一欲 T2251_.64.0374a27: 中差別故亦言來
T2251_.64.0374b02: 數。永處涅槃
T2251_.64.0374b07: 家唯以惠爲自性。今論主破評家。依第二 T2251_.64.0374b08: 説。以理長故。心心所皆名有行相有所依
T2251_.64.0374b14: 言簡擇。而相是境相。心上現影像。行是能
T2251_.64.0374b20: 心心所。等於所縁品類相中。有能取義。
T2251_.64.0374b23: 名。是與漏體同對治義。如是所餘心心所 T2251_.64.0374b24: 法。等與行相於所縁。是倶時行無前後義
T2251_.64.0374b29: 過。謂如心心所。皆名有所依。意識相應諸 T2251_.64.0374c01: 心所法與所依識。亦倶時生。識之所依唯無 T2251_.64.0374c02: 間滅。有行相理應知亦然。無間滅慧。於現 T2251_.64.0374c03: 何能。此於現有能。如無間滅意。若爾應 T2251_.64.0374c04: 受等得有受等名。許亦無違。然非所辨。
T2251_.64.0374c08: 理未必然。應思何等名心心所取境類別。 T2251_.64.0374c09: 若謂境相品類差別一切能像。理必不成。境 T2251_.64.0374c10: 有善常等衆相差別。故或諸色法亦行相收。
T2251_.64.0374c13: 別相故。有分別識。方能取境青非青等差別
T2251_.64.0374c29: 如先辨。光記初釋。十智與行相。相違釋者 T2251_.64.0375a01: 非也。後釋依主爲正。前言於十智中。誰有 T2251_.64.0375a02: 何行相。今結彼。即十智中行相多少等差別。 T2251_.64.0375a03: 故若爲相違釋。十智差別是第二ノ二十智相 T2251_.64.0375a04: 別。行相差別即應淨無越十六文已下。前
T2251_.64.0375a10: 界。若類智攝。通依三界
T2251_.64.0375a16: 智皆此所縁。而自縁自約前後念。於十智 T2251_.64.0375a17: 下。鮮本。及舊論。顯宗。頌疏。並有爲境言 T2251_.64.0375a18: 爲正。正理。及明本。寶疏如今。寫脱可知
T2251_.64.0375a21: 爲勝。明本。及正理。如今者寫脱
T2251_.64.0375b01: 疏。光寶並悉作不。未盡理。名相亂故
T2251_.64.0375b05: 不自性。及此相應。倶有諸法。後一句答後 T2251_.64.0375b06: 問示體。唯字簡有部修惠亦此體。由是顯 T2251_.64.0375b07: 宗改頌。作聞思修所成。於正理論。大有 T2251_.64.0375b08: 救破
T2251_.64.0375b11: 是自體。慧爲性。此餘心心所爲相應。取具
T2251_.64.0375b17: 遮大衆部執智等能了爲自性。不縁相應 T2251_.64.0375b18: 者。遮法密部執惠等能了相應受等。不縁 T2251_.64.0375b19: 倶有法者。遮化地部執。彼説。惠有二種。一 T2251_.64.0375b20: 相應。二不相應。相應惠知不相應。不相應惠
T2251_.64.0375b27: 故。長讀文。或短讀通二。一簡無色故。婆沙
T2251_.64.0375c03: [IMAGE] T2251_.64.0375c04: 雜心師已破婆沙。今論主朋彼。雜心論十
T2251_.64.0375c07: 色界聞思非分故。欲界無修。色界無思。如
T2251_.64.0375c13: 唯縁色界。無色地惠唯縁彼地法。不能總 T2251_.64.0375c14: 縁一切法。何故如是。謂依修等持。所起勝 T2251_.64.0375c15: 惠名修所成。於等持有四禪四無色。亦復
T2251_.64.0375c18: 樂。入初靜慮。具足住。乃至入第四靜慮。具
T2251_.64.0375c24: 慮地攝。修所成惠有能總縁。隨所依身自
T2251_.64.0375c29: 成。不救頓離染之反難故。今彈云。依修 T2251_.64.0375c30: 地地等持。所起慧故。必非總縁。謂依修初 T2251_.64.0376a01: 定。彼地惠生。若不離彼地染。何生彼惠。由 T2251_.64.0376a02: 是集異門論云離欲惡不善入初靜慮。乃 T2251_.64.0376a03: 至廣説。故言總縁。太爲非理。若強言總縁 T2251_.64.0376a04: 者。應頓離染。離染生惠故。然汝言唯欣行。 T2251_.64.0376a05: 豈有此理。十六行相皆是厭染欣淨故。若 T2251_.64.0376a06: 於離染無功者。此非我觀應是唐絹
T2251_.64.0376a09: 如寶疏設從此爲大科。何可從次修智 T2251_.64.0376a10: 爲大科
T2251_.64.0376a13: 故名苦智 T2251_.64.0376a14: 諸未増位成數如前 第三念如前第二念。 T2251_.64.0376a15: 成三智。第五念即前四。第七八九念即前五。 T2251_.64.0376a16: 第十一第十二第十三念即前六。第十五即
T2251_.64.0376a19: 以苦比智得名故
T2251_.64.0376a22: 六。一第三四句正明。二不二字明觀後俗智 T2251_.64.0376a23: 永不生。三自下地三字明所修俗智依地。四 T2251_.64.0376a24: 第六句明此俗智念住攝。五第七句明此俗
T2251_.64.0376a29: 住。三何縁下門答見修同類不同類單復。初 T2251_.64.0376b01: 中四諦不倶。故云隨起。必顯同類云即彼。
T2251_.64.0376b04: 諸忍亦如是者。苦法忍現在修。即彼未來修。 T2251_.64.0376b05: 非智非餘忍。一切忍亦如是。問。此中修相
T2251_.64.0376b15: 初得見諦。初得現觀。故唯修同分。修道竝 T2251_.64.0376b16: 反上。修同分不同分。雜心云。答彼初得種 T2251_.64.0376b17: 性。故見道初見諦。故唯修自分非餘。又不
T2251_.64.0376b21: 解名義。後由此下遮餘位。此釋第三四句。 T2251_.64.0376b22: 唯簡道。類簡法智。智簡忍。俗智未生。故 T2251_.64.0376b23: 云未來。名義中觀即現故名現觀。邊是正觀 T2251_.64.0376b24: 後邊而非別體。即現觀是邊。現觀邊之世俗
T2251_.64.0376b27: 是理餘位無之
T2251_.64.0376c01: 一約曾未曾。曾於凡位。無修無漏道。故入 T2251_.64.0376c02: 見道。亦無得修。二約遍不遍。有正釋通妨
T2251_.64.0376c05: 異根性道不能修。故於自根性。雖容有 T2251_.64.0376c06: 修。百千分中不起一故
T2251_.64.0376c10: 見道唯是有部宗。又外國師爲十六心皆是
T2251_.64.0376c14: 若修者。應説無間等中。意言諦諦觀未究 T2251_.64.0376c15: 竟。有後類觀。故若修者。不可言現觀邊。應 T2251_.64.0376c16: 説現觀中俗智
T2251_.64.0376c19: 論主難。五有部通。六論主難絶。七論主示經
T2251_.64.0376c24: 不得生此智。以相違故。若出觀亦不得 T2251_.64.0376c25: 生此智。以心麁故
T2251_.64.0376c28: 二。一正示。二示有部不信。初正示中有四。 T2251_.64.0376c29: 一明入觀熏習。二明出觀俗現。三正依種名 T2251_.64.0377a01: 修。四喩説。此中勝者。簡通途俗。是觀後智。
T2251_.64.0377a04: 爲規模。今對現起。非種子爲何。又附舊
T2251_.64.0377a07: 縁四諦爲境。最勝世間智。今得現前。即彼 T2251_.64.0377a08: 是修。如是修即是至得。若得能現前彼。依 T2251_.64.0377a09: 止相續。何以故。若得性已。性果必可得。此 T2251_.64.0377a10: 中如是修者。指前所修。即今此起依。而彼所 T2251_.64.0377a11: 修者。是所熏種子。亦彼依止相續者。種子異
T2251_.64.0377a27: 間等邊亦如是。此後智不修無色故。能縁 T2251_.64.0377a28: 唯云色界。所縁諦色無色合立。故不可分
T2251_.64.0377b02: 下地縁差別也
T2251_.64.0377b05: 唯者簡生得。光記亦簡離染者非也。此智
T2251_.64.0377b10: 故名修智。是一分隣近釋
T2251_.64.0377b13: 則有定共色。故有色陰。是以有五陰
T2251_.64.0377b16: 類。云。一八地無門。二有欲餘道。三有頂八解 T2251_.64.0377b17: 脱。四上有頂九無門。五餘道。八地者。下地 T2251_.64.0377b18: 對下有頂故。有欲餘道者。對前無間。是成 T2251_.64.0377b19: 餘解脱加行勝進三道。而唯取欲界。故云有 T2251_.64.0377b20: 欲。顯是欲惑未盡。由是唯八勝進八解脱。 T2251_.64.0377b21: 其第九離染故。而第九加行道。猶有欲人。上 T2251_.64.0377b22: 起故總攝得九加行。有頂八解脱者。第九無 T2251_.64.0377b23: 學攝。故非此所明。各修行七智者。八地有 T2251_.64.0377b24: 欲。竝名體同。有頂雖體異。約數同總云七。 T2251_.64.0377b25: 有頂唯無漏智斷故。無世俗智。理在絶言 T2251_.64.0377b26: 故。上無間者。對前八地無間。是有頂自成。 T2251_.64.0377b27: 總取九無間。故不別標。餘道者。上來所説 T2251_.64.0377b28: 餘。即如長行列
T2251_.64.0377c02: 是。又是學位故。唯就八智。不論盡無生。是 T2251_.64.0377c03: 第十六心故有道智。有類智。一體義異如 T2251_.64.0377c04: 先辨
T2251_.64.0377c07: 之。無世俗智者。彼唯有漏非有頂能治。以 T2251_.64.0377c08: 無世道能斷有頂惑故。此道類智是有頂 T2251_.64.0377c09: 能治智。相違故由是無此。問。離欲人至道 T2251_.64.0377c10: 類智修他心。何故超越人。入見時不修。答。
T2251_.64.0377c16: 道以無漏有漏道爲種類。所以者何。一一 T2251_.64.0377c17: 現前倶修未來二種道。故由彼勢力。未來修 T2251_.64.0377c18: 者。皆可説爲彼種類故
T2251_.64.0377c21: 解脱者。是有欲餘道一分。有欲故不得言 T2251_.64.0377c22: 第九。爲不可言。殊言有欲。何以故。雖現 T2251_.64.0377c23: 修同。得修別故。俗。四。法。隨應者。俗時無 T2251_.64.0377c24: 餘。餘修無俗。漏無漏別故。復苦等四不倶。 T2251_.64.0377c25: 行相各別故。有ルニハ四隨一必有法。欲界斷 T2251_.64.0377c26: 故。故無有類世俗。有學故。無盡無生。餘別 T2251_.64.0377c27: 之。應知。斷上七地。有滅道法智者。由兼
T2251_.64.0378a01: 釋頌文。顯勝進是前八。前云八解脱。亦是 T2251_.64.0378a02: 影有欲釋。問。斷欲中何故於加行勝進有 T2251_.64.0378a03: 類智。非無間解脱。答。無間解脱正斷證故。 T2251_.64.0378a04: 不可修類。加行勝進寛遊。故亦修類
T2251_.64.0378a07: 是解脱道。容預故有他心。盡無生未得。故 T2251_.64.0378a08: 無之
T2251_.64.0378a11: 同。而得修別。故離説。是無間道故除他心。
T2251_.64.0378a15: 同。爲四類。欲第九解脱現修同前八解脱。 T2251_.64.0378a16: 而得修異。故此來明。上七地解脱道中。容 T2251_.64.0378a17: 渉有漏故有俗。餘如上辨。欲修斷第九勝
T2251_.64.0378a20: 勝進中有他心智。此道容預故。具如光記 T2251_.64.0378a21: 辨 T2251_.64.0378a22: 今示圖曰 T2251_.64.0378a23:
T2251_.64.0378b01: T2251_.64.0378b02: [IMAGE] T2251_.64.0378b03: [IMAGE] T2251_.64.0378b04: [IMAGE] T2251_.64.0378b05: [IMAGE] T2251_.64.0378b06: [IMAGE] T2251_.64.0378b07: [IMAGE] T2251_.64.0378b08: [IMAGE] T2251_.64.0378b09: [IMAGE] T2251_.64.0378b10: [IMAGE] T2251_.64.0378b11: [IMAGE] T2251_.64.0378b12: [IMAGE] T2251_.64.0378b13: [IMAGE] T2251_.64.0378b14: [IMAGE] T2251_.64.0378b15: [IMAGE] T2251_.64.0378b16: [IMAGE] T2251_.64.0378b17: [IMAGE] T2251_.64.0378b18: [IMAGE] T2251_.64.0378b19: [IMAGE] T2251_.64.0378b20: [IMAGE] T2251_.64.0378b21: [IMAGE] T2251_.64.0378b22: [IMAGE] T2251_.64.0378b23: [IMAGE] T2251_.64.0378b24: [IMAGE] T2251_.64.0378b25: [IMAGE] T2251_.64.0378b26: [IMAGE] T2251_.64.0378b27: [IMAGE] T2251_.64.0378b28: [IMAGE] T2251_.64.0378b29: [IMAGE] T2251_.64.0379a01: 二現修故言隨應
T2251_.64.0379a07: 未曾得今得義。似見道不可鑿説
T2251_.64.0379a19: 修世俗智。光記唯引婆沙。證不修無漏。寶
T2251_.64.0379a22: 入滅定想微細心。現修唯俗。未來修八。今何 T2251_.64.0379a23: 相違。復彼云微細心。尚不約有漏。答。滅盡 T2251_.64.0379a24: 定通漏無漏所修徳。今據有漏邊。彼約無 T2251_.64.0379a25: 漏邊。亦不相違。復彼云微細心。是麁微微 T2251_.64.0379a26: 心。故云修八。亦無有妨
T2251_.64.0379a29: 隨二現修。而又云。起無漏辨無礙解。云道 T2251_.64.0379b01: T2251_.64.0379b02: [IMAGE] T2251_.64.0379b03: [IMAGE] T2251_.64.0379b04: [IMAGE] T2251_.64.0379b05: [IMAGE] T2251_.64.0379b06: [IMAGE] T2251_.64.0379b07: [IMAGE] T2251_.64.0379b08: [IMAGE] T2251_.64.0379b09: [IMAGE] T2251_.64.0379b10: [IMAGE] T2251_.64.0379b11: [IMAGE] T2251_.64.0379b12: [IMAGE] T2251_.64.0379b13: [IMAGE] T2251_.64.0379b14: [IMAGE] T2251_.64.0379b15: [IMAGE] T2251_.64.0379b16: [IMAGE] T2251_.64.0379b17: [IMAGE] T2251_.64.0379b18: [IMAGE] T2251_.64.0379b19: [IMAGE] T2251_.64.0379b20: [IMAGE] T2251_.64.0379b21: [IMAGE] T2251_.64.0379b22: [IMAGE] T2251_.64.0379b23: [IMAGE] T2251_.64.0379b24: [IMAGE] T2251_.64.0379b25: [IMAGE] T2251_.64.0379b26: [IMAGE] T2251_.64.0379b27: [IMAGE] T2251_.64.0379b28: [IMAGE] T2251_.64.0379b29: [IMAGE] T2251_.64.0380a01: 法道類智隨二現修。何今相違。解云。非相 T2251_.64.0380a02: 違。今四。法類者總説。若分別如婆沙
T2251_.64.0380a05: 現修。起無漏辨無礙解。現修道類二智。此亦 T2251_.64.0380a06: 何。答。亦是總説。故不云數。唯云隨應應 T2251_.64.0380a07: 思擇
T2251_.64.0380a10: 初明修二。後明修一。此文是總明現修。通
T2251_.64.0380a13: 同此論。光記作三解。初唯俗義爲是。寶疏 T2251_.64.0380a14: 立理。破光後二解。甚得矣
T2251_.64.0380a17: 問。此漏無漏兩段於能起道。竝通世俗。聖道 T2251_.64.0380a18: 四道。未審。得修亦何竝不通。答。所修別者。 T2251_.64.0380a19: 依漏無漏異。謂今此文總十智爲二。謂有漏 T2251_.64.0380a20: 智無漏智。就中有漏智。必隨道所依地。故得
T2251_.64.0380a23: 地。此地惑由道初得以此地爲依止。未來 T2251_.64.0380a24: 修世俗智。無漏道者。非一向隨道所依地 T2251_.64.0380a25: 未來修。此云何偈曰。爲離此地欲是得此 T2251_.64.0380a26: 下修。此中二類。就依地。就得地爲異。謂道 T2251_.64.0380a27: 所起所依地爲依地。道初所得法地爲得 T2251_.64.0380a28: 地。雖有依地得地同。然亦有別。故分爲二 T2251_.64.0380a29: 類。顯宗釋得此地云。隨依何地。離下地染。 T2251_.64.0380b01: T2251_.64.0380b02: [IMAGE] T2251_.64.0380b03: [IMAGE] T2251_.64.0380b04: [IMAGE] T2251_.64.0380b05: [IMAGE] T2251_.64.0380b06: [IMAGE] T2251_.64.0380b07: [IMAGE] T2251_.64.0380b08: [IMAGE] T2251_.64.0380b09: [IMAGE] T2251_.64.0380b10: [IMAGE] T2251_.64.0380b11: [IMAGE] T2251_.64.0380b12: [IMAGE] T2251_.64.0380b13: [IMAGE] T2251_.64.0380b14: [IMAGE] T2251_.64.0380b15: [IMAGE] T2251_.64.0380b16: [IMAGE] T2251_.64.0380b17: [IMAGE] T2251_.64.0380b18: [IMAGE] T2251_.64.0380b19: [IMAGE] T2251_.64.0380b20: [IMAGE] T2251_.64.0380b21: [IMAGE] T2251_.64.0380b22: [IMAGE] T2251_.64.0380b23: [IMAGE] T2251_.64.0380b24: [IMAGE] T2251_.64.0380b25: [IMAGE] T2251_.64.0380b26: [IMAGE] T2251_.64.0380b27: [IMAGE] T2251_.64.0380b28: [IMAGE] T2251_.64.0380b29: [IMAGE] T2251_.64.0381a01: 第九解脱現在前時。亦修未來所得上地根 T2251_.64.0381a02: 本近分有漏功徳。離下地縛必得上故。此 T2251_.64.0381a03: 中對所離下地云上地。實是所得此地。依 T2251_.64.0381a04: 上地離下地染。得其上地故。此中無爲離 T2251_.64.0381a05: 此。如光記辨。前八解脱修上近分有漏否。 T2251_.64.0381a06: 光記有二解。第一爲勝。第二非也。設雖不 T2251_.64.0381a07: 定。而今既約離染。何不説。故正理釋頌。唯 T2251_.64.0381a08: 一義不許彼。顯宗亦釋頌。本義同正理。然 T2251_.64.0381a09: 云有説擧別義耳。寶疏亦同光第一解也」
T2251_.64.0381a12: 非謂聖人。何以故。前章非不聖故。爲離此
T2251_.64.0381a20: 倶離染。故加行勝進。亦是離染之道類故 T2251_.64.0381a21: 然此生上必不修下 問。有漏既爾。爲無漏 T2251_.64.0381a22: 如是。亦爲反顯無漏上下地自在。答。無漏 T2251_.64.0381a23: 修不爾。唯修自下。此論於有漏無漏二修 T2251_.64.0381a24: 中特標別。云唯初盡等。故今此文唯言生 T2251_.64.0381a25: 地上下。而不關得地依地等。又解。二修其
T2251_.64.0381a28: 果。一切地漏無漏功徳一切修進。若住欲界 T2251_.64.0381a29: 得阿羅漢果法或如是。若住色界得阿羅 T2251_.64.0381b01: T2251_.64.0381b02: [IMAGE] T2251_.64.0381b03: [IMAGE] T2251_.64.0381b04: [IMAGE] T2251_.64.0381b05: [IMAGE] T2251_.64.0381b06: [IMAGE] T2251_.64.0381b07: [IMAGE] T2251_.64.0381b08: [IMAGE] T2251_.64.0381b09: [IMAGE] T2251_.64.0381b10: [IMAGE] T2251_.64.0381b11: [IMAGE] T2251_.64.0381b12: [IMAGE] T2251_.64.0381b13: [IMAGE] T2251_.64.0381b14: [IMAGE] T2251_.64.0381b15: [IMAGE] T2251_.64.0381b16: [IMAGE] T2251_.64.0381b17: [IMAGE] T2251_.64.0381b18: [IMAGE] T2251_.64.0381b19: [IMAGE] T2251_.64.0381b20: [IMAGE] T2251_.64.0381b21: [IMAGE] T2251_.64.0381b22: [IMAGE] T2251_.64.0381b23: [IMAGE] T2251_.64.0381b24: [IMAGE] T2251_.64.0381b25: [IMAGE] T2251_.64.0381b26: [IMAGE] T2251_.64.0381b27: [IMAGE] T2251_.64.0381b28: [IMAGE] T2251_.64.0381b29: [IMAGE]
T2251_.64.0382a03: 論生上下地故。若爾此論亦是通上。總辨 T2251_.64.0382a04: 生上下地。又解。有漏生上不修下。無漏上
T2251_.64.0382a07: 漏今當説。得阿羅漢果時。或修九地善善 T2251_.64.0382a08: 有漏功徳。乃至或一地。若生欲界。得阿羅 T2251_.64.0382a09: 漢果。得盡智。所修九地善根。若生初禪。修 T2251_.64.0382a10: 八地。除欲界如是。乃至非想非非想處。即 T2251_.64.0382a11: 修彼地善。此文簡無漏一切地。而於有漏。 T2251_.64.0382a12: 論生上下。依此義。今論反顯無漏生上亦
T2251_.64.0382a15: 無量刹那善有爲法。此所修法。初刹那頃。是 T2251_.64.0382a16: 正得修。而非現在。在未來故。已云有爲。 T2251_.64.0382a17: 通漏無漏也
T2251_.64.0382a20: 所修是非。二若先下明能修是非。此言諸所 T2251_.64.0382a21: 言。顯通現未。是就未來得修。故云今得。 T2251_.64.0382a22: 就現在習修。故云今起。有現在前而不能 T2251_.64.0382a23: 修未來。故如是相對明此。光記擧定蘊文。
T2251_.64.0382a26: 已衰歇故。已受用故。已作事故。已與果故。復 T2251_.64.0382a27: 次已息故。勢力滅故。復次已得法現前受用
T2251_.64.0382b01: 復次作功徳起者。能修未來。非起曾得法
T2251_.64.0382b05: 非現在。如修未來初刹那頃。或有現在亦 T2251_.64.0382b06: 正修。如未曾得道現在前。或有非現在亦 T2251_.64.0382b07: 非正修。如道過去及未來已修已息。與此 T2251_.64.0382b08: 論不異也。此次有光記所引文。彼已分過 T2251_.64.0382b09: 去未來遮過去。而唯未來名修。準前文未 T2251_.64.0382b10: 來已修已息爲雙非句。是定非已修未來。必 T2251_.64.0382b11: 是未修未來。依是義彼答意言。得所退果 T2251_.64.0382b12: 時。所得上果有過去未來。過去已得不名 T2251_.64.0382b13: 修。未來未得上果名修。於此分別過未。以 T2251_.64.0382b14: 明示得與修差別。若不爾忽與前文相違。
T2251_.64.0382b25: 法敵對治道。斷治者。謂斷煩惱故修道。是
T2251_.64.0382b28: 法爲依。立此二爲斷煩惱。起能對治道 T2251_.64.0382b29: 故
T2251_.64.0382c03: 習。於未來世。必受樂報。多聞聖弟子眼見 T2251_.64.0382c04: 色。不取色相。不取隨形。好任其眼根之 T2251_.64.0382c05: 所趣向。常住律儀。世間貪憂惡不善法。不 T2251_.64.0382c06: 漏其心。能生律儀。善護眼根。耳鼻舌意根
T2251_.64.0382c11: 隨其好惡。從頭至足。觀見種種不淨充滿。 T2251_.64.0382c12: 謂此身中有髮毛爪齒塵網薄膚皮肉筋骨 T2251_.64.0382c13: 心腎肝肺大腸小腸脾胃髆糞腦及腦根涙汗 T2251_.64.0382c14: 涕唾膿血肪髓涎痰小便
T2251_.64.0382c17: T2251_.64.0382c18: T2251_.64.0382c19: T2251_.64.0382c20: 十七 T2251_.64.0382c21: 豐山寓居上陽沙門快道記 T2251_.64.0382c22: 智品第七之二
Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 [行番号:有/無] [返り点:無/有] [CITE] |