大正蔵検索 INBUDS
|
阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 [行番号:有/無] [返り点:有/無] [CITE]
T2251_.64.0362a06: 俗心一。今唯簡取世俗心一。以爲二問難一故。今云。 T2251_.64.0362a07: 不レ爾。初釋爲レ善。何則上云二爾時一。是無學心 T2251_.64.0362a08: 生。今云レ亦云二即從一。明所從是無學心生。能 T2251_.64.0362a09: 從即世俗心
T2251_.64.0362a12: 故
T2251_.64.0362a18: 常一一。謂唯一擇滅。又約二離繋得無量一。爲二三 T2251_.64.0362a19: 別體一無レ有レ妨 T2251_.64.0362a20: 厭縁苦集惠 準レ此論主不二欣厭別立一也。 T2251_.64.0362a21: 問。正理頌宗亦同レ此。然彼於二心所中一立二欣 T2251_.64.0362a22: 厭一。何以二此文一。得レ證レ不二別立一。答。彼未盡理。 T2251_.64.0362a23: 忍智名レ厭。何更有レ體。此文爲二盡理一
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: 雖二惠與レ智寛狹有異。然依二通門一。以名無レ過。 T2251_.64.0362b10: 當品大分爲レ二。初明二諸智差別一。二明二智所 T2251_.64.0362b11: 成徳一。初中有レ三。一明二忍智見別一。二明二十智 T2251_.64.0362b12: 相別一。三諸門分別。光寶分文未。應レ知至レ文。
T2251_.64.0362b23: 惠。謂眼根。有二惠非見。謂五識身相應慧。盡 T2251_.64.0362b24: 無生智。除二五見及世俗正見一。餘意識相應有 T2251_.64.0362b25: 漏慧。擇法性故。非二推度一故。有二見亦慧一。謂除二 T2251_.64.0362b26: 盡無生智一。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。創觀二諦境一。未二審決一故。見攝 T2251_.64.0362c02: レ智智攝レ見耶。乃至廣説。此中有二二種四句一。
T2251_.64.0362c06: 雖レ忍而未レ決。雖レ觀而未レ審。雖二尋求一而未二 T2251_.64.0362c07: 究竟一。雖二伺察一而未二了知一。雖二現觀一。而未二重 T2251_.64.0362c08: 審一。惟作二功用一。加行不レ息。故不レ名レ智。復次決 T2251_.64.0362c09: 定義。是智義。忍與二所斷疑得一。倶生於二所見 T2251_.64.0362c10: 境一。未レ極二決定一。故不レ名レ智。世友説。忍於二聖 T2251_.64.0362c11: 諦一。雖二正堪忍一。而未二審知一。故不レ名レ智。大徳説 T2251_.64.0362c12: 曰。見レ事究竟。乃立二智名一。非二初忍時見レ事究 T2251_.64.0362c13: 竟一。故無漏忍雖レ不レ名レ智。而實是智。霧尊者 T2251_.64.0362c14: 曰。重觀名レ智。從二無始一來。於二四聖諦一。未レ有二 T2251_.64.0362c15: 一念トシテモ聖慧曾觀一。忍起創觀故未レ名レ智。五 T2251_.64.0362c16: 識倶慧雖下於二所縁一不中能重觀上。而色等境從二 T2251_.64.0362c17: 無始一來。已起二無量有漏慧觀レハ依二種類一説。 T2251_.64.0362c18: 既名二重觀一。故亦名レ智。餘有漏知不二重縁一者。 T2251_.64.0362c19: 準レ此應レ知。不レ應レ爲レ難。今論正依二第二復
T2251_.64.0362c22: 所縁境一。無始時來。數數決擇。故皆名レ智。諸 T2251_.64.0362c23: 無漏惠重決擇者。皆名爲レ智。惟無漏忍於二四 T2251_.64.0362c24: 聖諦一。未二重決擇一。故不レ名レ智。復有説由二二義一。 T2251_.64.0362c25: 故説名爲レ智。一證知義。謂證知苦乃至道一。故
T2251_.64.0362c29: 論與二諸説一未二必違一也。光通二無明例難一。兩釋 T2251_.64.0363a01: 竝無レ妨。自言簡二他部一。及法類互簡。寶疏只 T2251_.64.0363a02: 簡二異部一。未レ盡也
T2251_.64.0363a05: 彼息レ求。不二復推度一。是智非見
T2251_.64.0363a10: 義一也。又光通二五識倶生惠一。約二種類一。是九十
T2251_.64.0363a15: 如レ前知一
T2251_.64.0363a18: 因縁一。初中有レ四。一明二別總數一。辨二三智相別一。 T2251_.64.0363a19: 二明二苦等六智相別一。三明二他心智相別一。四別 T2251_.64.0363a20: 明二盡無生二智相別一。此即初也。此問有レ二。 T2251_.64.0363a21: 可レ知。頌中初二句。別總示レ數。答二初問一。長行 T2251_.64.0363a22: 分明。然光記唯智十爲二初問答一非也。漏無漏 T2251_.64.0363a23: 非二相別一故。又違二長行一。故第三句已下五頌 T2251_.64.0363a24: 半竝説二十智相別一。答二第二問一。故次二段無二頌 T2251_.64.0363a25: 起問一。後至二盡無生一。有二相別問一。以二最後一故
T2251_.64.0363a28: 標科一。寶十智名體別者。此中十智體別未レ具。 T2251_.64.0363a29: 光三増至レ九。九増至レ十者。竝非也。唯開二法 T2251_.64.0363b01: 類一爲レ四。故他心亦唯從レ四成。而迷二頌前三
T2251_.64.0363b10: 中開成次第。故如レ是
T2251_.64.0363b16: 汚。染汚者。復有二二種一。一見性。二非見性。見 T2251_.64.0363b17: 性有レ五。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。亦有二二種一。一善。二無覆無 T2251_.64.0363b20: 記。無覆無記者。非レ見不二推度一故。是慧及智。 T2251_.64.0363b21: 善者若五識倶亦非レ見。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: 聖諦等諸勝義法一。而多分知二男女往來瓶衣 T2251_.64.0363b26: 車乘舍林山等世俗法一。故名二世俗智一。正理七
T2251_.64.0363c01: 是謂二等智一。非一爲レ等。以三爲無爲衆多法爲二
T2251_.64.0363c11: 境差別一。至レ下當レ知
T2251_.64.0363c14: 類一。不レ開二世俗一。故又文中云二於中一。是簡持義。 T2251_.64.0363c15: 謂於二如レ是三中一。從二法類二一立二四名一。由レ是 T2251_.64.0363c16: 舊論無二此頌前文一。直云。偈曰此二由二諦異一 T2251_.64.0363c17: 成レ四。然鮮本作二如是二種一寫誤也。明本。及 T2251_.64.0363c18: 正理。顯宗。竝如レ今。而亦下云二於前所説九 T2251_.64.0363c19: 種一故
T2251_.64.0363c22: 初正明。釋二第三句一。若言簡別有學六智非二 T2251_.64.0363c23: 盡無生一
T2251_.64.0363c26: 喩定同異一。此即初也。此二智至二後念一通二四 T2251_.64.0363c27: 諦一。即有二四智一。觀二上下界一有二法類一。通六智爲 T2251_.64.0363c28: レ性。初念唯三智爲レ性。今初生言簡二後念一。唯
T2251_.64.0364a02: 類智。若起二苦類智一。爾時不レ起二集類智一。若起二 T2251_.64.0364a03: 集類智一。爾時不レ起二苦類智一。今同二評家一。唯苦 T2251_.64.0364a04: 集類智。而不二竝起一。六種行相簡去空非我一。
T2251_.64.0364a08: 是即録文人之謬也
T2251_.64.0364a11: 亦六智爲レ體。故舊論云。若金剛譬三摩提縁二 T2251_.64.0364a12: 苦集一爲レ境。則與二二智一同境。若縁二滅道一爲 T2251_.64.0364a13: レ境。則與二二智一不レ同。準レ彼若縁二苦集一。唯縁二 T2251_.64.0364a14: 有頂蘊一。便如二初念二智一。唯苦集類智。而但同 T2251_.64.0364a15: レ境。不レ同二行相一。此定觀二空非我一。故苦縁二滅 T2251_.64.0364a16: 道一通二三界九地一。渉二六智一故。異二初念二智一。婆
T2251_.64.0364a21: 以二集類智一。思惟非想非非想處諸行因一。作二 T2251_.64.0364a22: 因集生縁行相一。得中阿羅漢果上。或有下以二滅法 T2251_.64.0364a23: 智一。思惟欲界諸行滅一。作二滅靜妙離行相一。得中 T2251_.64.0364a24: 阿羅漢果上。或有下以二道法智一。思惟欲界諸行 T2251_.64.0364a25: 道一。作二道如行出行相一。得中阿羅漢果上。或有下以二 T2251_.64.0364a26: 滅類智一。或思惟初靜慮諸行滅一。乃至或思惟 T2251_.64.0364a27: 非想非非想處諸行滅一。作二滅靜妙離行相一。得中 T2251_.64.0364a28: 阿羅漢果上。或有下以二道類智一。思惟九地類智 T2251_.64.0364a29: 品道一。作二道如行出行相一。得中阿羅漢果上。光記
T2251_.64.0364b04: 擧二此疏文一。而云。今詳此約下縁二苦集一邊上即然。 T2251_.64.0364b05: 若通約二諦觀一。即非二唯有頂一。以二此定六智爲
T2251_.64.0364b08: 從レ此無間能自了達上。無二違教失一。此於盡言。
T2251_.64.0364b11: 所二違害一。彼言意顯有惑身中。無二此智生一要
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。有二惑斷盡一。即初智生故。衆賢以二有字一 T2251_.64.0364b16: 釋於慇懃。勿三勿謂二有第七者。有是用字一。非 T2251_.64.0364b17: 境第七對不レ成故。問。何縁不三説言二是依第 T2251_.64.0364b18: 七一。解云。於レ依有レ異。或體。或義。約レ體是依。 T2251_.64.0364b19: 即是重。據レ義是有。對レ無故。即輕。若即言二依 T2251_.64.0364b20: 第七一。恐レ謂二能所依別時別體一。故只對レ無云 T2251_.64.0364b21: レ有
T2251_.64.0364b24: 不レ成二他心一。故違二於中言一。故由レ此。舊論無二此 T2251_.64.0364b25: 頌前文一。直云二偈曰從レ四他心智一
T2251_.64.0364b28: 云三更須二決判一。而有二後六句頌一。此中前三句 T2251_.64.0364b29: 明二不知相一。後三句明二了知相一。此中有成者。 T2251_.64.0364c01: 麟云。非二此四智皆是他心一。故言二有成一。如二未 T2251_.64.0364c02: 離欲及不レ修者一。即不レ成故
T2251_.64.0364c06: 漏一。曾得者知二曾得一。未曾得者知二未曾得一。今 T2251_.64.0364c07: 爲レ顯二漏無漏別知一。意致二及聲一
T2251_.64.0364c10: レ二。一釋二勝心一。二釋二去來不知一。此即初總釋。 T2251_.64.0364c11: 於レ境有二知不知決定相一。既言レ不レ知レ勝。義准 T2251_.64.0364c12: 能知二等劣。地。根位一自成。就レ知二下地一有二漏
T2251_.64.0364c17: 頂一。以爲二上地一。若約二所知地一。有漏通二欲四定 T2251_.64.0364c18: 五地一。無漏唯四定。欲無二無漏所知一故。九十
T2251_.64.0364c21: 慮等心心所法一
T2251_.64.0364c24: 至二無學位一。成二時不時一。見道位中。他心智無 T2251_.64.0364c25: 故。不レ得レ説二隨信法行一
T2251_.64.0364c28: 明兩藏。及正理。顯宗皆悉如今。而竝是倒 T2251_.64.0364c29: 寫。應レ言二應果聲聞一。又若強解レ此。不還是聲 T2251_.64.0365a01: 聞。理在二不疑一。應果有二相濫一。通二三乘一故。今特 T2251_.64.0365a02: 簡別言二聲聞應果一。問。初二果何故不レ言。答。 T2251_.64.0365a03: 麟云。前二果未レ得二他心智一故。所以不レ論。由
T2251_.64.0365a07: 答。諸他心智。但縁二現在一。問。若爾論説當二云 T2251_.64.0365a08: 何通。如説三過去未來法九智知除二滅智一。答。 T2251_.64.0365a09: 應レ作二是説一。過去未來法八智知。除二滅智他 T2251_.64.0365a10: 心智一。現在法九智知。除二滅智一。而不レ作二是説一 T2251_.64.0365a11: 者。應レ知有二別意趣一。謂彼種類九智所知。若 T2251_.64.0365a12: 在二過去一。即是過去他心智所知。亦是未來 T2251_.64.0365a13: 不生法他心智所知。若在二未來一。惟是未來 T2251_.64.0365a14: 他心智所知。若在二現在一即是現在他心智所 T2251_.64.0365a15: 知。亦是未來不生法他心知所知。依二此意 T2251_.64.0365a16: 趣一。過去未來法。是九智所知。不レ説二過去未 T2251_.64.0365a17: 來法。是現在他心智所知一。復有欲レ令三他心 T2251_.64.0365a18: 智ヲシテ現在前時能知二他相續三刹那心一。謂現 T2251_.64.0365a19: 在前者。次前滅者。次後生智。論依レ此説。亦 T2251_.64.0365a20: 不二相違一。評曰彼不レ應レ作二是説一。以下他心智惟 T2251_.64.0365a21: 知二現在他心心所一。非中餘法上故。又他心智雖三 T2251_.64.0365a22: 加行時亦縁二自相續一。而成滿時唯縁二他相續一。 T2251_.64.0365a23: 所以者何。縁レ自不レ名二他心智一故。又他心智 T2251_.64.0365a24: 但縁二他心一。不レ縁二他心所縁行相一。若縁二他心 T2251_.64.0365a25: 所縁行相一。應下縁二自心一非中他心智上。自心是彼 T2251_.64.0365a26: 所縁。及能縁行相故
T2251_.64.0365a29: 中有。義准自成。二明二能知相一有レ二。初約二二 T2251_.64.0365b01: 乘一。後約二世尊一。是由二加行有無一。如レ是綴文。約二 T2251_.64.0365b02: 二乘一中。初總標。後別釋。別釋中有レ二。初約ニ T2251_.64.0365b03: 聲聞一。此亦二。一正明レ知二見位二心一。二明下更 T2251_.64.0365b04: 修二加行一非知二見道一。第二約二麟角一。明二法類 T2251_.64.0365b05: 合一。知二三心一有レ二。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。於レ中後 T2251_.64.0365b07: 釋分レ句。配二行得二修一非也。舊論但云二時促 T2251_.64.0365b08: 故一故
T2251_.64.0365b11: 行一。聲聞加行或上或中。麟喩但須二下品加行一。
T2251_.64.0365b17: 他心智所縁一。今詳不レ爾。若且約レ初。麟角應二 T2251_.64.0365b18: 二念一。何加二更修類分一。以爲二三心一。故知唯二
T2251_.64.0365b21: 智於二見道一。惟能知二三刹那心一。彼文有二二唯一。 T2251_.64.0365b22: 以簡別。可レ思。又於二獨覺一。有二三心四心異説一。 T2251_.64.0365b23: 更知二餘心一何可レ諍。於二麟角一。光亦云レ知二餘十 T2251_.64.0365b24: 二念一。可レ簡
T2251_.64.0365b27: 他心智唯知二見道二心一。此文亦唯知二二心一。不 T2251_.64.0365b28: レ通二餘心一。既欲レ知二第三心一。而不レ能レ知二其心一。
T2251_.64.0365c02: 第十六心一。解云。由二加行異一故。謂聲聞以二 T2251_.64.0365c03: 鈍根一。上或中加行。是故入二見道一。後加行必 T2251_.64.0365c04: 至二第十六心一。獨覺以二利根一。但起二下加行一故。 T2251_.64.0365c05: 修二五心一知二第八一
T2251_.64.0365c11: 薩説一。問。彼文同二菩薩一。今何別説。答。因果異 T2251_.64.0365c12: 故無二相違一。同二因位菩薩一異二果位世尊一。故或 T2251_.64.0365c13: 同不同。隨レ應不二一准一也。又解。準三婆沙總説二 T2251_.64.0365c14: 獨覺一。今總標亦然。若爾云二麟喩一。擧レ勝攝レ劣。
T2251_.64.0365c17: 家一。前總説云二唯三心一。簡二四心一説。光記無二評 T2251_.64.0365c18: 家一者未也。今論主意欲レ取二初説一。故殊示二所
T2251_.64.0365c21: 由一。於二舊論一云二餘師説一。正理亦擧二四説一。初二 T2251_.64.0365c22: 同レ此。後二説云。有説。麟喩知二四刹那一。謂初 T2251_.64.0365c23: 二心第八。十四。此言應レ理。所以者何。許丙從下 T2251_.64.0365c24: 知二初二念心一已上。唯隔二五念一知乙第八心甲。若 T2251_.64.0365c25: 復更修二法分加行一。經二五念頃一。加行應レ成。何 T2251_.64.0365c26: 不レ許レ知二第十四念一。有餘亦説レ知二四刹那一。謂
T2251_.64.0366a02: 能修行勝劣一。三約二所知心勝劣一。四約二所知物 T2251_.64.0366a03: 同別一。初與門。後三解奪門。詳曰。第四解非 T2251_.64.0366a04: 也。聲聞欲レ知二第三心一。而知二第十六心一。豈可 T2251_.64.0366a05: レ論二物同別一。初釋不レ盡レ理。他心智知二他心一。全 T2251_.64.0366a06: 非二戲慰一。何云二萎歇一。餘解亦復無レ理 然婆沙 T2251_.64.0366a07: 云二唯三心一。但談下由二加行一知上。謂法分類分各 T2251_.64.0366a08: 別故。須二別加行一。既知二二類一。餘一切同類故。 T2251_.64.0366a09: 不レ須二加行一知レ此。故云二但三心一。是故云下爲三 T2251_.64.0366a10: 更知二類分一別修中加行上。於二同類一無二別加行一必 T2251_.64.0366a11: 矣。然衆賢論師輒例レ修二五心一。以詰徴初説一。 T2251_.64.0366a12: 全不レ當レ理。而違二婆沙本説唯三心一。今論主 T2251_.64.0366a13: 考二法正理一。得二婆沙意一。全除去四心兩説一。但 T2251_.64.0366a14: 擧二三心兩説一。而取二初説一。然光記未レ知二旨趣一
T2251_.64.0366a18: 者非也。未レ辨二相別一故。終有二十智相攝一故。寶 T2251_.64.0366a19: 分文爲レ是。此頌初句標二能所知一。於言境第 T2251_.64.0366a20: 七。次二句明二二相別一。上知字今能知。下知昔 T2251_.64.0366a21: 能知。望レ今則成二所知一。等言等二苦言及餘三 T2251_.64.0366a22: 諦數語一。下等字準知。約レ本即此二句別讀如 T2251_.64.0366a23: レ次二智相。而約レ兼二句連續爲二無生智一。校二 T2251_.64.0366a24: 本論文一可レ知。第四句結合名一
T2251_.64.0366b04: レ今。舊論云二以此義是一。不レ異二今義一。品類足云二 T2251_.64.0366b05: 由レ此而起一。衆事分云二於レ彼起一。正理論七十
T2251_.64.0366b08: 無二分別一故。謂出二二智一。後得智中。方作二如レ是 T2251_.64.0366b09: 二類分別一。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。故擧二二果一。 T2251_.64.0366b11: 表二二智差別一。理必應レ然。説二由此一故。依二爲此 T2251_.64.0366b12: 義一。説二由此聲一。即是爲レ此所有智義。不レ爾應 T2251_.64.0366b13: レ言二如是所有一。諸觀行者。本修行時。定起二如 T2251_.64.0366b14: レ斯要期意樂一。謂我當レ證二阿羅漢一。時要應レ起二
T2251_.64.0366b17: 即後智生所依止義。故言二此釋理必應然
T2251_.64.0366b20: 是爲二此後得智一之能起。智名二盡智一。何故如 T2251_.64.0366b21: レ是説。謂二智相別不レ能レ示。本論二智倶唯擧二 T2251_.64.0366b22: 八名一。思レ之。故以二後得分別差別一。顯示能起 T2251_.64.0366b23: 二智亦有二差別一。非二唯於レ此由是爲義一。餘處 T2251_.64.0366b24: 亦有。雜集敬序云。由レ悟二契理及解釋一。基疏
T2251_.64.0366b29: 此而起一。準レ彼作知觀是能起。而加行智見等。 T2251_.64.0366c01: 即所起而果。與二正理論。能所相違。何和會。 T2251_.64.0366c02: 解云。所誦本別。今依二由此所有本一。作二如レ是 T2251_.64.0366c03: 解一。不二必和會一。若依二由此而起本一。由是因由。 T2251_.64.0366c04: 第三轉聲。起即起興。非下實由二後得智作知一。 T2251_.64.0366c05: 此智方起上。而無二彼後得一。此二智差別不レ顯。 T2251_.64.0366c06: 今由二彼作知一。此二智別相成。故云二由此而
T2251_.64.0366c09: 等。是無生智所起行相。或爲二此作知後得一。而 T2251_.64.0366c10: 生起智。理似レ通而非二正理一。可レ云二爲レ此所有 T2251_.64.0366c11: 智一。當時故。盡無生智生。豈爲レ作二後得分別一。 T2251_.64.0366c12: 古今不レ辨何哉
T2251_.64.0366c15: 失。若有者。識身論中。何故不レ説。若無者。品
T2251_.64.0366c18: 六聖行相一。然彼行中無二如レ是行一。如何盡無生
T2251_.64.0366c23: 述二此意一。如二前引一。問。此論與二婆沙一相違。一百
T2251_.64.0367a06: 云。通二彼本論一非二唯一途一。於二迦濕彌羅一。亦應二 T2251_.64.0367a07: 多端一。今擧二彼諸師義一。彼婆沙亦是一義。今不 T2251_.64.0367a08: レ標二毘婆沙師一。豈非レ爲レ斯哉
T2251_.64.0367a13: 説レ之。若不レ爾者。彼論不レ説。評曰。應レ作二是 T2251_.64.0367a14: 説一。無三無漏惠離二十六聖行相一。舊論云二有餘 T2251_.64.0367a15: 師一。是有部異説。外國師義。由レ是於二婆沙一
T2251_.64.0367a21: 義一。二智不二推度一。不レ可レ言レ見。前論云。盡與二無 T2251_.64.0367a22: 生一二。智非二見性一。已息二求心一。不二推度一故。然 T2251_.64.0367a23: 説二見言一。總列二惠八名一。言便故來。舊論云。爲下 T2251_.64.0367a24: 以二一切名一釋中此義上故。而不レ云二言便一。雖レ然 T2251_.64.0367a25: 與レ此義同。然光記云。以下本論中解二其十智一。 T2251_.64.0367a26: 一一皆言中知見等八上。至二盡無生一。猶説三見據二 T2251_.64.0367a27: 言便一故者。未レ閲二本文一。妄作二此釋一。彼品類足 T2251_.64.0367a28: 中。説二前八智一。全不レ言レ見。況擧二八名一
T2251_.64.0367b04: 見者。且諸智亦名レ見。有二見非智。謂八現觀 T2251_.64.0367b05: 邊忍。對二下見非智一言レ且。既云二諸智一。二智亦 T2251_.64.0367b06: 是名レ見也
T2251_.64.0367b09: 知見義。又會二後文一故
T2251_.64.0367b16: 世俗智在二十八地一。欲界攝二欲界者一。有頂攝二 T2251_.64.0367b17: 有頂者一。又世俗智有二善染汚無覆無記一。善者 T2251_.64.0367b18: 攝二善者一。染汚者攝二染汚者一無覆無記者攝二 T2251_.64.0367b19: 無覆無記者一。又世俗智通二三世一。過去攝二過 T2251_.64.0367b20: 去一。未來攝二未來一。現在攝二現在一。過去未來各 T2251_.64.0367b21: 多刹那。一一自攝。又世俗智攝二他心智少分一 T2251_.64.0367b22: 者。謂他心智有二有漏一。有二無漏一。此唯攝二彼有
T2251_.64.0367b26: 至定者一。乃至第四靜慮者攝二第四靜慮者一。又 T2251_.64.0367b27: 法智有二四種一。謂四諦智。苦智攝二苦智一。乃至 T2251_.64.0367b28: 道智攝二道智一。又法智在二三世一。過未現唯攝二 T2251_.64.0367b29: 自世一。去來各多刹那。一一自攝。即此法智 T2251_.64.0367c01: 攝二他心智少分一者。他心智有二漏無漏一。此惟 T2251_.64.0367c02: 攝二無漏一。彼無漏復有二法智品一。有二類智品一。此 T2251_.64.0367c03: 唯攝二法智品一。故説レ攝二彼少分一。即此法智攝二 T2251_.64.0367c04: 苦集滅道智少分一者。謂彼四智各有二法智品一。 T2251_.64.0367c05: 有二類智品一。此唯攝二法智品一故。説レ攝二彼少分一
T2251_.64.0367c08: 相攝。準レ前應二思擇一。廣如二彼説一。又一百六十
T2251_.64.0367c16: レ好。明二相別一中。世俗。法。類。三是起首故。世
T2251_.64.0367c19: レ二者爲レ善。以二根本二智一。疑二相別十一故。舊論 T2251_.64.0367c20: 寫誤作レ三。雜心資師對望致レ難。故云二三智一。 T2251_.64.0367c21: 問意各別
T2251_.64.0367c24: 或依二對治一。或依二加行一。或依二相應一。或依二所依一。 T2251_.64.0367c25: 或依二所縁一。或依二行相一。或依二所縁及行相等一
T2251_.64.0368a04: 世俗一。多取二瓶等世俗境一故。寶疏云。以下世俗 T2251_.64.0368a05: 智性可二破壞一多知中世諦上故。就二自性一名二世俗 T2251_.64.0368a06: 智一。此兩師並謂有二當體從レ境二釋名一。前從 T2251_.64.0368a07: レ境依主釋。今就二自性一。世俗即智持業釋。今 T2251_.64.0368a08: 詳曰。此中七縁。是十智建立縁。非二釋名從他 T2251_.64.0368a09: 當體差別一。謂智有二二種一。一知二世俗一有漏智。 T2251_.64.0368a10: 二知二勝義一無漏智。此中就下知二世俗一有漏智 T2251_.64.0368a11: 自性上。總立二世俗智一。其勝義智。開爲二九種一。不 T2251_.64.0368a12: レ得レ言二自性一。如二下六縁一。亦非二釋名縁一。苦集等 T2251_.64.0368a13: 智。釋名皆從レ境立レ名。而今云二行相所縁一。應 T2251_.64.0368a14: レ知於二釋名一。是境依主。而約二七縁中一。即就二自 T2251_.64.0368a15: 性一。故言レ非三勝義智爲二自性一。不レ言レ非三勝義
T2251_.64.0368a18: 俗境一。正理云。以三世俗智爲二自性一故。若約二持
T2251_.64.0368a24: 帶數釋一乎。然光寶輩迷二自性言一。泥二婆沙立 T2251_.64.0368a25: 名依多縁文一。而爲二當體得名一。是則不二深思一。
T2251_.64.0368a28: 業一。答。誰言レ無二持業一。而唯今自性是智自體。 T2251_.64.0368a29: 非二釋名自性一
T2251_.64.0368b03: レ説。今施二全言一。簡別滅道法智兼治二上修 T2251_.64.0368b04: 惑一
T2251_.64.0368b07: 心外境體無別心上浮。相不同故。後通二能所 T2251_.64.0368b08: 縁一。此意據二有部本意一作二初解一。據二舊論一致二次
T2251_.64.0368b15: 相一何。又云。依二行相一者。謂苦集智。此二行相 T2251_.64.0368b16: 無レ雜。所縁雜故。苦無常等。因集等行。各 T2251_.64.0368b17: 別。無レ雜。所縁苦集二諦。體一物故是雜
T2251_.64.0368b20: 彼頌云二行相。行相境一故。彼釋二第四一云。四由二 T2251_.64.0368b21: 所縁相及境界體異一。安立滅道二智一。如レ是 T2251_.64.0368b22: 對二境界一云二所縁相一。是所二能縁一慮知行相。猶
T2251_.64.0368b25: 彼事。必不預二此事一
T2251_.64.0368b28: 約二所縁勝劣一。以成二滅道法智斷レ上。苦集法 T2251_.64.0368b29: 智不能レ斷レ上。次已除下約二斷惑先後一。以成二 T2251_.64.0368c01: 法智斷レ上而類智不斷レ欲。第二由此下釋二 T2251_.64.0368c02: 第四句一。於二第二因一義已成故。但云二由此等一。
T2251_.64.0368c08: 多少一。就レ中有レ三。此第一正明二十智行相多 T2251_.64.0368c09: 少一。光寶竝不レ入二諸門科一者違二文理一。違レ文
T2251_.64.0368c16: 即非二諸門一何
T2251_.64.0368c25: 三義觀。七處善等觀一。故彼云二等無邊一
T2251_.64.0368c28: 明。二擧レ難通。三因解二經中有貪心等一。四更
T2251_.64.0369a04: レ眞。無欲心知二無欲心一如レ眞。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。不解脱心知二不解脱心一如レ眞。解脱心 T2251_.64.0369a07: 知二解脱心一如レ眞。彼經説二十對一。婆沙及今論 T2251_.64.0369a08: 除二穢無穢一對一。加二掉不掉。不靜靜四雙兩
T2251_.64.0369a11: 解脱。十二法一。各開二有無一。而爲二二十四隻十
T2251_.64.0369a19: 各開二有無一爲中二雙上。彼中含合散。高下。小大。 T2251_.64.0369a20: 且只擧レ法。實各開二有無一。則是六雙。彼經總 T2251_.64.0369a21: 説二十三雙一。諸阿毘達磨依レ文施レ解。未二細説一。 T2251_.64.0369a22: 準二前後一。義自顯故。光寶定爲二十一對一。蓋未
T2251_.64.0369a26: 二論主依二經部義一破斥。就二初中一有二十節一。一 T2251_.64.0369a27: 解二第一雙有貪離貪心一。此中有レ二。此即初泛 T2251_.64.0369a28: 明二有貪心一。除二貪相應心一。餘惑相應染汚心。 T2251_.64.0369a29: 及有漏善。無覆無記言二餘有漏心一
T2251_.64.0369b03: 説一。取二評家義一。此即初也。中有レ二。初釋二有貪一。 T2251_.64.0369b04: 後釋二離貪一。此離貪中。先正釋。後擧二傍義一破。 T2251_.64.0369b05: 雖レ非三正有二此義一。恐二忘謂作一故預破レ此
T2251_.64.0369b11: 作レ論者。則有漏善。及無覆無記心等。應三亦 T2251_.64.0369b12: 名二離貪心一。然彼亦有貪心。貪所繋故。如二有
T2251_.64.0369b15: 好。謂貪所繋故名二有貪心一。貪對治故名二離貪 T2251_.64.0369b16: 心一。若説下貪相應故名二有貪心一。貪不相應故 T2251_.64.0369b17: 名中離貪心上者。則貪不二相應一餘煩惱。相應心 T2251_.64.0369b18: 等。應レ名二離貪心一。然彼亦是有貪心。貪所繋 T2251_.64.0369b19: 故。若説貪相應故名二有貪心一。貪對治故名二離 T2251_.64.0369b20: 貪心一者。則貪不二相應一染汚心。及無覆無記 T2251_.64.0369b21: 一分善心。應レ非二有貪心一。亦應レ非二離貪心一。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。第二有貪通二二義一。第三評家所繋義。離貪 T2251_.64.0369b24: 三義。竝對治義。雖二不相應義。是離貪正説人 T2251_.64.0369b25: 無一。恐レ有兼破レ之。次若説下破二第一師相應 T2251_.64.0369b26: 義一。第二師一分同レ破。一分同レ取。故別不レ破。 T2251_.64.0369b27: 就二此離貪一。光記二釋。初通二漏無漏一。後唯無漏
T2251_.64.0369c04: 非二乖違一。竝含具故。合レ前總六義。竝好焉。故 T2251_.64.0369c05: 於二婆沙一。不レ致二評簡一 T2251_.64.0369c06: 染心根少極二相應故 顯三三不善根有二隨 T2251_.64.0369c07: 一相應一云レ極。貪瞋必不レ倶。故必無二三相應一。 T2251_.64.0369c08: 相應至極唯二。謂貪癡及瞋癡
T2251_.64.0369c11: 惱惡行多起上。如二河流一。善心不レ爾。雖レ捨二百千 T2251_.64.0369c12: 珍寶一。或有二能起一。或有下不二能起一者上。染心力用
T2251_.64.0369c22: 二破二前三對一。初中亦有レ二。一通破。二別約二 T2251_.64.0369c23: 沈掉一破。初中有レ二。此初總標二二非一
T2251_.64.0369c26: 此文即一有部門。二論主引レ經正答二不順一。
T2251_.64.0369c29: 故名レ聚。既是染汚。何汝言二善心一。依二或説一與二 T2251_.64.0370a01: 内心一相應唯有レ止。是有漏善。非二無漏一無レ觀 T2251_.64.0370a02: 故。何可レ爲二法類道無漏智一。外散亦有二或説一。 T2251_.64.0370a03: 初染故無レ失。或説是有漏善觀。何一向可 T2251_.64.0370a04: レ爲二染汚一。具引レ經意如レ是
T2251_.64.0370a10: 同爲二染心一。故云レ即契經意七覺支並染法對 T2251_.64.0370a11: 治法。必可レ修二敵支一。而修二順支一。故爲二非時修一。 T2251_.64.0370a12: 惛沈是身心無堪任性。輕安即心堪任性。定 T2251_.64.0370a13: 即令二心平等一。行捨令二心平等一。無二驚覺一性。並 T2251_.64.0370a14: 行相順不レ成二對治一。掉擧令二心不靜。擇法是 T2251_.64.0370a15: 惠爲レ體。精進令二心勇猛一。喜即喜受。並是非二 T2251_.64.0370a16: 陰昧行相一。順レ掉亦是非時修。若此修相翻名二
T2251_.64.0370a19: 定捨一名二是時修一。故知別時別心
T2251_.64.0370a26: 語一。如レ是情語無レ有二限量一。誰得二倶言一。經實意
T2251_.64.0370a29: 者。此汝増勝通釋語。若約二經密意趣一。容レ有二 T2251_.64.0370b01: 此理一。故我亦強不レ遮。然約二顯了門一。實意不 T2251_.64.0370b02: レ爾。詳曰。舊論爲二盡理一。此論亦云二實不一顯二前 T2251_.64.0370b03: 是隱密一。復違レ理。謂唯依二自情一立レ義。何得レ言 T2251_.64.0370b04: レ不レ遮レ此。特應レ破故。自字密誤也。或隨自意 T2251_.64.0370b05: 語者。對二隨他意語一。隨他是顯了。隨自即隱
T2251_.64.0370b08: 説二他心智所縁心相一。未レ欲レ顯示令レ了知黒
T2251_.64.0370b12: 破。此有レ三。一總牒レ計徴。二別徴。三總結此
T2251_.64.0370b16: 兼約二能隨能縁一破。初中亦二。此初約二得隨一。 T2251_.64.0370b17: 前三果有學無漏心貪得未二永斷一。有二有頂貪 T2251_.64.0370b18: 等一故
T2251_.64.0370b21: 二若不下破レ救。三若謂下牒二轉計一破。貪瞋
T2251_.64.0370b26: 不二同類一。謂他心智是相應法。得即不相應攝 T2251_.64.0370b27: 故。亦不レ可レ説レ縁下彼縁二心王一之貪心所上。經文 T2251_.64.0370b28: 擧二他心智境一。既云二有貪心一。以レ心爲レ境故。後 T2251_.64.0370b29: 寧知下詰二不知一。若依二汝所説如レ是貪繋義一。寧 T2251_.64.0370c01: 知下契經説二他心智境他人心一。是下名二有貪等一
T2251_.64.0370c04: 以故。此心有時縁二有流心一。分別有欲一。由三縁
T2251_.64.0370c07: 是心但有癡非二是有欲一。由三縁レ癡爲二境界一故。 T2251_.64.0370c08: 縁二他心一爲二境界一心。不下縁二至得一爲二境界一。非下 T2251_.64.0370c09: 此心境界縁レ欲爲中境界上。是故不下由二欲相應一
T2251_.64.0370c12: 縁貪一。於二所縁心一。立二有貪心名一。蓋梵本異。謂 T2251_.64.0370c13: 梵縁聲有二男女聲差一。依二女聲轉一譯爲二所縁一。 T2251_.64.0370c14: 見二男聲音一翻作二縁欲一。以顯二欲是能縁一。問。二 T2251_.64.0370c15: 論中正不何。答。據レ理檢尋。無レ有二優劣一。善能 T2251_.64.0370c16: 成二徴詰一。而無レ所レ違レ義故。問。既云二貪所繋 T2251_.64.0370c17: 心一。於レ中分二隨縁一。應二倶是所隨。所縁一。不レ爾可 T2251_.64.0370c18: レ非二所繋中別義一。答。能所繋與二能所縁一。不二要 T2251_.64.0370c19: 齊均一。謂縁狹繋寛。縁レ貪心爲二所繋一。約二所縁 T2251_.64.0370c20: 繋一。貪所縁心爲二所繋一。約二能縁繋一。能繋亦準 T2251_.64.0370c21: レ此。此論總有二三説一。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。婆沙亦有二
T2251_.64.0370c26: 説一者非也
T2251_.64.0370c29: 問答行相所縁一。二略示二定相一。初中有二問答一。 T2251_.64.0371a01: 問中所縁者。舊論云二所縁境一。是則六塵。而 T2251_.64.0371a02: 不通二心心所一。能知二他心一。能縁行相名二他心 T2251_.64.0371a03: 能縁行相一。他心之能縁。即行相依主持業可 T2251_.64.0371a04: レ知。答中有二總別一。別中有二順成反顯一。反顯中。 T2251_.64.0371a05: 若許レ知二他心能縁行相一。於二他人中一。論二能所一 T2251_.64.0371a06: 時應レ無二違失一。而縁二他人心一自能縁行相。知 T2251_.64.0371a07: レ此有二縁レ自失一。故不レ許レ之。光記兩釋。初解爲 T2251_.64.0371a08: レ善。以二此論色心對明一故。後解雖二婆沙一。而不 T2251_.64.0371a09: レ順二今文一。彼自他互望。爲二能所縁一故
T2251_.64.0371a12: 物一。三勸レ所レ不レ遮。欲色界繋者。簡二無色界一。九
T2251_.64.0371a15: レ知レ果。因亦爾故。繋者繋縛顯二有漏一。三三摩
T2251_.64.0371a26: 無。餘所レ不レ遮等者。上不レ遮二無願一。於レ中有二 T2251_.64.0371a27: 十行相一。他心唯道四行。故云二容有又唯遮二二 T2251_.64.0371a28: 智一。不レ遮二餘七智一。而唯法類世道四。非二苦集 T2251_.64.0371a29: 滅一。亦是容有。遮二見道一未レ遮二修道無學道一。於二 T2251_.64.0371b01: 此不遮中一。亦遮二無間道一。不レ遮二餘三道一。光云。 T2251_.64.0371b02: 餘修道中。加行解脱精進中者。唯約二無間道
T2251_.64.0371b08: レ二。一正叙。二謂由下述下渉二世俗一相上。問。離二
T2251_.64.0371b11: 等。是世俗故。空非我是勝義。必渉二勝義一。此 T2251_.64.0371b12: 觀後決了知空非我一。故由レ此。二智離二空非
T2251_.64.0371b18: 智出觀時。後得智中渉二世俗一。故於二觀内一不 T2251_.64.0371b19: レ作二此二行一。若作不レ能レ渉二世俗一故。問。觀内 T2251_.64.0371b20: 觀外竝不レ作二此二行一。豈應二二智不了二空非 T2251_.64.0371b21: 我一。謂不レ爾。正理云。此觀後決了二空非我一故。 T2251_.64.0371b22: 問。不レ作二無我行一理可レ然。何不三觀内作二空 T2251_.64.0371b23: 行一。於二世俗一不レ言二不空一故。答。世俗中言二色
T2251_.64.0371b28: 念一。我當レ盡二一切生一。乃至我當レ不レ受二後有一。二 T2251_.64.0371b29: 對治故。謂瑜伽師修二如是對治一。令二一切生 T2251_.64.0371b30: 盡一。乃至令レ不レ受二後有一。三作事故。謂瑜伽師 T2251_.64.0371c01: 作二如是事一。謂下盡二一切生一。乃至不レ受二後有一。四 T2251_.64.0371c02: 相續故。謂瑜伽師得二如レ是相續一。令下一切生 T2251_.64.0371c03: 盡乃至不レ受中後有上。五補特伽羅故。謂如是補 T2251_.64.0371c04: 特伽羅易レ見。易二施設一。謂一切生盡乃至不 T2251_.64.0371c05: 受二後有一。由二是五縁一。經作二是説一。我生已盡乃 T2251_.64.0371c06: 至不受後有。非三無漏觀中有二如レ是行相一。要
T2251_.64.0371c10: T2251_.64.0371c11: 彼論中無二評説一。以二竝是所具義一故
T2251_.64.0371c14: 無越義一。然レ未見下後説以二識身論一難二前説一之 T2251_.64.0371c15: 文上。今論主欲二後説勝一故。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。三文無レ異。此最後若對二不如 T2251_.64.0371c24: 理一。餘若謂言顯二十二行別一。今略二因レ起二一。
T2251_.64.0371c27: 所誦本別故 T2251_.64.0371c28: 又彼云二無常無我一今云レ非。其義不レ異。舊論 T2251_.64.0371c29: 亦作レ無。勿レ致二無爲非因果之難一 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: 苦所斷法一耶。今能所了文互現。故上云レ見。 T2251_.64.0372a18: 下云レ欲。而唱二總名一略二苦言一。或彼明二餘三諦一 T2251_.64.0372a19: 文。小異大同。並無二有是事等一。欲三通取二四諦一。 T2251_.64.0372a20: 故不レ云二見苦一。彼論約二十煩惱一。於レ中説二邪見一。 T2251_.64.0372a21: 苦集滅道如レ次云二無果無因無滅無道一。各唯 T2251_.64.0372a22: 一句無二如レ今三句一處文一。蓋今通二四諦一取レ要。 T2251_.64.0372a23: 無因是集下。無作是苦下。舊論云二無事一。是作 T2251_.64.0372a24: 事取レ果。損減通二滅道一舊論云二非撥一。唯取二通
T2251_.64.0372a27: 三句一。蓋詳略隨レ宜。故今亦在二具詳一也。餘文 T2251_.64.0372a28: 全如レ彼。光記見取已下。約二四諦三界一並非
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。此證不レ成。迷二論意一故。論顯二不繋行 T2251_.64.0372b16: 相衆多一。於レ中有レ縁二欲界繋一者。依二容有一説。 T2251_.64.0372b17: 有是處言。有是事言。顯レ無二顛倒一。即レ由レ此故。 T2251_.64.0372b18: 餘無二此言一。而擧二下見斷文一訖云。除レ此無レ容 T2251_.64.0372b19: レ有二餘行相一。由レ此不レ説二有是處言一。由二皆顛倒 T2251_.64.0372b20: 轉一。不レ言二有是事一。故淨行相。無レ越二十六一。理ト
T2251_.64.0372b23: 云。若眞無レ倒。是有是處ナラハ於二見斷中一。何不
T2251_.64.0372b26: 曰。不説自成。由レ是彼一論中於二如理作意 T2251_.64.0372b27: 處一。必云二有是事等一。於二非理作意一並不レ説。又
T2251_.64.0372c02: 所引了別 T2251_.64.0372c03: 倶舍師破云。彼亦有漏別行相。而既於二修所 T2251_.64.0372c04: 斷顛倒惑品一有二此言一。汝無顛倒救不二成立一 T2251_.64.0372c05: 也。評曰。餘行相有無。應レ須二分別一。若依二斷惑 T2251_.64.0372c06: 行相一。無二彼別行一。諸煩惱品攝二見修惑一。彼二 T2251_.64.0372c07: 道行。並是十六故。設諸經論立二種別行名一。皆 T2251_.64.0372c08: 彼十六差別。必非二別行一。如二三三摩地等一。若 T2251_.64.0372c09: 據二法門分別一。更有二餘行相一。如二我生已盡等一。 T2251_.64.0372c10: 不レ可レ言二出觀世俗智一。然識身足文。彼説二道 T2251_.64.0372c11: 理一。非二別觀行一。何以知レ此。四諦各自四行隨 T2251_.64.0372c12: レ應而有是處等。悉有レ之故。又唯説二十六行一 T2251_.64.0372c13: 中有レ此。於レ餘無レ此。故此論中遮二伽濕彌救一。 T2251_.64.0372c14: 引二下見斷文一。全不レ允。彼惑品類。全無二十六行
T2251_.64.0372c22: 如是説者實亦十六 後叙二正義一。正釋二頌文一。 T2251_.64.0372c23: 此中有レ二。初標二其數一。如二名十六一。實亦十六。
T2251_.64.0373a02: 生爲有一。云二因集有縁一。非我是我見能對治。 T2251_.64.0373a03: 舊論云。對治我見一故非我。而雜心云。我 T2251_.64.0373a04: 見所二對治一故非我。彼所言非二亦是對レ能之
T2251_.64.0373a07: 和合顯現行故集。相續理故生者。婆沙云。 T2251_.64.0373a08: 令令レ有二續起一故名レ生。舊譯人譯爲レ有者。相 T2251_.64.0373a09: 續者非レ無故名レ有。以レ果名レ因。故舊論云。生 T2251_.64.0373a10: 所レ顯故有。譬喩等者。有云。此四如レ次配二喩 T2251_.64.0373a11: 上四一者非也。唯是喩二成辨縁一。此中無四可 T2251_.64.0373a12: レ別。類二因集生縁一之故。文中云二衆縁和合成
T2251_.64.0373a15: レ何。三火者貪瞋癡。此三令二身心燒熱一。故如二
T2251_.64.0373a18: 此後番靜等彼初番。而今論全依二雜心一。故不 T2251_.64.0373a19: レ同二婆沙一也。無衆患故者。雜心云。離二内煩一故 T2251_.64.0373a20: 妙。故今云レ患。脱衆災故。雜心云。離二外惱一故 T2251_.64.0373a21: 出。故今云レ災。彼云レ出是出過義。出過煩惱一 T2251_.64.0373a22: 故今云レ離。亦是出離義。故舊論云。出二一切 T2251_.64.0373a23: 過失外一故離。以レ出釋レ離。通行者。光記通二行 T2251_.64.0373a24: 衆聖門一。雜心趣向故道。永超故出者。雜心離 T2251_.64.0373a25: 爲レ出。差別云何解云。彼出離諸惑一義。此永 T2251_.64.0373a26: 出過義。是爲二差別一
T2251_.64.0373a29: 續等者。擇滅性是不二相續一。而令二三有相續 T2251_.64.0373b01: 斷一。故名レ滅。譬如三水性清淨而令二諸不淨清 T2251_.64.0373b02: 淨一。妙者婆沙雜心等云二善故常故一。今唯云二 T2251_.64.0373b03: 勝義善一。性是擇滅。是常而善。其レ義不レ異。
T2251_.64.0373b08: 約レ義。亦存レ此。舊論云。如三我等所二信受一。今當 T2251_.64.0373b09: レ説。準レ彼樂者。樂信義即依二經部等義一。以作二 T2251_.64.0373b10: 此兩番釋一
T2251_.64.0373b15: 告二比丘一。此五受陰。欲爲レ根。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レ異何。 T2251_.64.0373b17: 答。彼生此縁。衆縁和合生。故非二此後生一。觸
T2251_.64.0373b20: レ集。依レ欲爲レ生。依レ欲爲レ有。有名應二在レ後説一。 T2251_.64.0373b21: 彼舊論因集生縁名爲二因集有縁一。故彼有者。 T2251_.64.0373b22: 即此論生。彼云レ生與レ經同。而有外之生。知 T2251_.64.0373b23: 與二此論生一各別。識者可レ知 T2251_.64.0373b24: 問。彼經説二五蘊生起相一。非二集諦行相一。何得 T2251_.64.0373b25: レ證答。彼經顛末。並是彼集諦行相。故第十
T2251_.64.0373c01: レ餘衆苦則滅。彼所苦滅道跡。如實知。修行 T2251_.64.0373c02: 彼一向二次法一由レ是應レ知。是集四行相。唯此生
T2251_.64.0373c09: 三配二四行一。四更依レ經明二四欲差別一。此即初
T2251_.64.0373c12: 別後有愛欲一。謂二我應レ生如此如此一名二有差
T2251_.64.0373c15: 受生一故。光三釋第二爲レ正。初後非也。此四 T2251_.64.0373c16: 中前三於二本有一。有二現當總別異一。其第四續 T2251_.64.0373c17: 生。造業。當現。自顯。故無二現當言一。而各亦渉二 T2251_.64.0373c18: 總別一。故不レ言二總別一。問。於二前三本有中一。何故 T2251_.64.0373c19: 於レ現無二別欲一。答。現體已起。但貪二此總一。不二 T2251_.64.0373c20: 於レ他起一。未來未生生不定。故有二彼此別一。
T2251_.64.0373c25: 上一言一異。後第二等爾
T2251_.64.0373c28: 後執現下。論主分配四欲一。此即初也。
T2251_.64.0374a04: 行從レ内起。比丘言。有我於諸所有。言我欲我 T2251_.64.0374a05: 爾乃至十八愛行從レ外起。如レ是總説十八愛 T2251_.64.0374a06: 行。如レ是三十六愛行。或於二過去一起。或於二未 T2251_.64.0374a07: 來一起。或於二現在一起。如レ是總説二百八愛行一。
T2251_.64.0374a10: 文中欲言有レ四。故云二爲四種欲一。按當異異上
T2251_.64.0374a13: 舊論云。於二愛欲行經中一有二二五二四一。有二四
T2251_.64.0374a17: 二欲一。初二五中。總言別釋。無レ此準レ標可レ知。 T2251_.64.0374a18: 下二四中。標釋倶云レ別。影顯前總隨釋亦一 T2251_.64.0374a19: 一有二總言一。問。第一第四並現有差別。答。決定。 T2251_.64.0374a20: 不決定爲二差別一。謂決定是常見類。不決定不 T2251_.64.0374a21: レ爾故。四執二續生我等一中。光三釋第一非也。 T2251_.64.0374a22: 造業爲二未來一故。第二背二論旨一。論亦字在二當 T2251_.64.0374a23: 上一。而過二當下一。故續生通二現當一。對二但造業一。故 T2251_.64.0374a24: 第三大非。現當並有二造業續生一故 T2251_.64.0374a25: 今詳曰。顯下執二造業我一一執中我現有上。言二我亦 T2251_.64.0374a26: 當有一。是例二現有一。然是第四以レ生爲レ欲。一欲 T2251_.64.0374a27: 中差別故亦言來
T2251_.64.0374b02: 數一。永處二涅槃一
T2251_.64.0374b07: 家唯以レ惠爲二自性一。今論主破二評家一。依二第二 T2251_.64.0374b08: 説一。以二理長一故。心心所皆名二有行相有所依
T2251_.64.0374b14: レ言二簡擇一。而相是境相。心上現影像。行是能
T2251_.64.0374b20: 心心所。等於二所縁品類相中一。有二能取義一。
T2251_.64.0374b23: 名一。是與二漏體一同對治義。如レ是所餘心心所 T2251_.64.0374b24: 法。等與二行相一於二所縁一。是倶時行無二前後義一
T2251_.64.0374b29: レ過。謂如二心心所一。皆名二有所依一。意識相應諸 T2251_.64.0374c01: 心所法與二所依識一。亦倶時生。識之所依唯無 T2251_.64.0374c02: 間滅。有行相理應レ知亦然。無間滅慧。於レ現 T2251_.64.0374c03: 何能。此於レ現有レ能。如二無間滅意一。若爾應三 T2251_.64.0374c04: 受等得二有受等名一。許亦無レ違。然非レ所レ辨。
T2251_.64.0374c08: 理未二必然一。應レ思何等名三心心所取二境類別一。 T2251_.64.0374c09: 若謂二境相品類差別一切能像一。理必不レ成。境 T2251_.64.0374c10: 有二善常等衆相差別一。故或諸色法亦行相收。
T2251_.64.0374c13: 別相一故。有分別識。方能取二境青非青等差別
T2251_.64.0374c29: 如二先辨一。光記初釋。十智與二行相一。相違釋者 T2251_.64.0375a01: 非也。後釋依主爲レ正。前言下於二十智中一。誰有 T2251_.64.0375a02: 何行相上。今結レ彼。即十智中行相多少等差別。 T2251_.64.0375a03: 故若爲二相違釋一。十智差別是第二ノ二十智相 T2251_.64.0375a04: 別。行相差別即應下淨無レ越二十六一文已下上。前
T2251_.64.0375a10: 界。若類智攝。通依二三界一
T2251_.64.0375a16: 智皆此所縁。而自縁レ自約二前後念一。於二十智 T2251_.64.0375a17: 下一。鮮本。及舊論。顯宗。頌疏。並有二爲境言一 T2251_.64.0375a18: 爲レ正。正理。及明本。寶疏如レ今。寫脱可レ知
T2251_.64.0375a21: 爲レ勝。明本。及正理。如レ今者寫脱
T2251_.64.0375b01: 疏。光寶並悉作レ不。未盡理。名相亂故
T2251_.64.0375b05: 不自性。及此相應。倶有諸法。後一句答二後 T2251_.64.0375b06: 問一示レ體。唯字簡二有部修惠亦此體一。由二是顯 T2251_.64.0375b07: 宗改レ頌。作二聞思修所成一。於二正理論一。大有二 T2251_.64.0375b08: 救破一
T2251_.64.0375b11: 是自體。慧爲レ性。此餘心心所爲二相應一。取レ具二
T2251_.64.0375b17: 遮四大衆部執三智等能了爲二自性一。不レ縁二相應一 T2251_.64.0375b18: 者。遮四法密部執三惠等能了二相應受等一。不レ縁二 T2251_.64.0375b19: 倶有法一者。遮二化地部執一。彼説。惠有二二種一。一 T2251_.64.0375b20: 相應。二不相應。相應惠知二不相應一。不相應惠
T2251_.64.0375b27: 故。長讀レ文。或短讀通レ二。一簡二無色一故。婆沙
T2251_.64.0375c03: [IMAGE] T2251_.64.0375c04: 雜心師已破二婆沙一。今論主朋レ彼。雜心論十
T2251_.64.0375c07: 色界聞思非レ分故。欲界無レ修。色界無レ思。如二
T2251_.64.0375c13: 唯縁二色界一。無色地惠唯縁二彼地法一。不レ能三總 T2251_.64.0375c14: 縁二一切法一。何故如レ是。謂依レ修二等持一。所レ起勝 T2251_.64.0375c15: 惠名二修所成一。於二等持一有二四禪四無色一。亦復
T2251_.64.0375c18: 樂。入二初靜慮一。具足住。乃至入二第四靜慮一。具
T2251_.64.0375c24: 慮地攝。修所成惠有中能總縁上。隨二所依身自
T2251_.64.0375c29: レ成。不レ救二頓離染之反難一故。今彈云。依レ修二 T2251_.64.0375c30: 地地等持一。所レ起慧故。必非二總縁一。謂依レ修二初 T2251_.64.0376a01: 定一。彼地惠生。若不レ離二彼地染一。何生二彼惠一。由 T2251_.64.0376a02: レ是集異門論云下離二欲惡不善一入中初靜慮上。乃 T2251_.64.0376a03: 至廣説。故言二總縁一。太爲二非理一。若強言二總縁一 T2251_.64.0376a04: 者。應二頓離染一。離染生惠故。然汝言二唯欣行一。 T2251_.64.0376a05: 豈有二此理一。十六行相皆是厭レ染欣レ淨故。若 T2251_.64.0376a06: 於二離染一無レ功者。此非我觀應二是唐絹一
T2251_.64.0376a09: 如二寶疏一設從レ此爲二大科一。何可下從レ次二修智一 T2251_.64.0376a10: 爲中大科上
T2251_.64.0376a13: 故名二苦智一 T2251_.64.0376a14: 諸未増位成數如前 第三念如二前第二念一。 T2251_.64.0376a15: 成二三智一。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: 以二苦比智得名故
T2251_.64.0376a22: レ六。一第三四句正明。二不二字明二觀後俗智 T2251_.64.0376a23: 永不生一。三自下地三字明二所修俗智依地一。四 T2251_.64.0376a24: 第六句明二此俗智念住攝一。五第七句明二此俗
T2251_.64.0376a29: 住一。三何縁下門答見修同類不同類單復一。初 T2251_.64.0376b01: 中四諦不レ倶。故云二隨起一。必顯二同類一云二即彼一。
T2251_.64.0376b04: 諸忍亦如レ是者。苦法忍現在修。即彼未來修。 T2251_.64.0376b05: 非レ智非二餘忍一。一切忍亦如レ是。問。此中修相
T2251_.64.0376b15: 初得レ見レ諦。初得二現觀一。故唯修二同分一。修道竝 T2251_.64.0376b16: 反レ上。修二同分不同分一。雜心云。答彼初得二種 T2251_.64.0376b17: 性一。故見道初見レ諦。故唯修二自分一非レ餘。又不二
T2251_.64.0376b21: 解二名義一。後由此下遮二餘位一。此釋二第三四句一。 T2251_.64.0376b22: 唯簡レ道。類簡二法智一。智簡レ忍。俗智未レ生。故 T2251_.64.0376b23: 云二未來一。名義中觀即現故名二現觀一。邊是正觀 T2251_.64.0376b24: 後邊而非二別體一。即現觀是邊。現觀邊之世俗
T2251_.64.0376b27: 是理一餘位無レ之
T2251_.64.0376c01: 一約二曾未曾一。曾於二凡位一。無レ修二無漏道一。故入二 T2251_.64.0376c02: 見道一。亦無二得修一。二約二遍不遍一。有二正釋通妨一
T2251_.64.0376c05: 異根性道不レ能レ修。故於二自根性一。雖レ容レ有 T2251_.64.0376c06: レ修。百千分中不レ起レ一故
T2251_.64.0376c10: 見道唯是有部宗。又外國師爲二十六心皆是
T2251_.64.0376c14: 若修者。應レ説二無間等中一。意言諦諦觀未二究 T2251_.64.0376c15: 竟一。有二後類觀一。故若修者。不レ可レ言二現觀邊一。應 T2251_.64.0376c16: レ説二現觀中俗智一
T2251_.64.0376c19: 論主難。五有部通。六論主難絶。七論主示二經
T2251_.64.0376c24: 不レ得レ生二此智一。以二相違一故。若出觀亦不レ得 T2251_.64.0376c25: レ生二此智一。以二心麁一故
T2251_.64.0376c28: レ二。一正示。二示二有部不信一。初正示中有レ四。 T2251_.64.0376c29: 一明二入觀熏習一。二明二出觀俗現一。三正依種名 T2251_.64.0377a01: レ修。四喩説。此中勝者。簡二通途俗一。是觀後智。
T2251_.64.0377a04: 爲二規模一。今對二現起一。非二種子一爲レ何。又附二舊
T2251_.64.0377a07: 縁二四諦一爲レ境。最勝世間智。今得二現前一。即彼 T2251_.64.0377a08: 是修。如レ是修即是至得。若レ得下能現前彼一。依 T2251_.64.0377a09: 止相續上。何以故。若得レ性已。性果必可レ得。此 T2251_.64.0377a10: 中如是修者。指二前所修一。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: 間等邊亦如レ是。此後智不レ修二無色一故。能縁 T2251_.64.0377a28: 唯云二色界一。所縁諦色無色合立。故不レ可二分
T2251_.64.0377b02: 下地縁差別一也
T2251_.64.0377b05: 唯者簡二生得一。光記亦簡二離染一者非也。此智
T2251_.64.0377b10: 故名二修智一。是一分隣近釋
T2251_.64.0377b13: 則有二定共色一。故有二色陰一。是以有二五陰一
T2251_.64.0377b16: 類一。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: 對二下有頂一故。有欲餘道者。對二前無間一。是成二 T2251_.64.0377b19: 餘解脱加行勝進三道一。而唯取二欲界一。故云二有 T2251_.64.0377b20: 欲一。顯二是欲惑未盡。由レ是唯八勝進八解脱。 T2251_.64.0377b21: 其第九離染故。而第九加行道。猶有欲人。上 T2251_.64.0377b22: 起故總攝二得九加行一。有頂八解脱者。第九無 T2251_.64.0377b23: 學攝。故非二此所明一。各修行七智者。八地有 T2251_.64.0377b24: 欲。竝名體同。有頂雖二體異一。約二數同一總云レ七。 T2251_.64.0377b25: 有頂唯無漏智斷故。無二世俗智一。理在二絶言一 T2251_.64.0377b26: 故。上無間者。對二前八地無間一。是有頂自成。 T2251_.64.0377b27: 總取二九無間一。故不二別標一。餘道者。上來所説 T2251_.64.0377b28: 餘。即如二長行列一
T2251_.64.0377c02: レ是。又是學位故。唯就二八智一。不レ論二盡無生一。是 T2251_.64.0377c03: 第十六心故有二道智一。有二類智一。一體義異如二 T2251_.64.0377c04: 先辨一
T2251_.64.0377c07: レ之。無二世俗智一者。彼唯有漏非二有頂能治一。以 T2251_.64.0377c08: レ無三世道能斷二有頂惑一故。此道類智是有頂 T2251_.64.0377c09: 能治智。相違故由レ是無レ此。問。離欲人至二道 T2251_.64.0377c10: 類智一修二他心一。何故超越人。入見時不レ修。答。
T2251_.64.0377c16: 道以二無漏有漏道一爲二種類一。所以者何。一一 T2251_.64.0377c17: 現前倶修二未來二種道一。故由二彼勢力一。未來修 T2251_.64.0377c18: 者。皆可三説爲二彼種類一故
T2251_.64.0377c21: 解脱者。是有欲餘道一分。有欲故不レ得レ言二 T2251_.64.0377c22: 第九一。爲レ不レ可レ言。殊言二有欲一。何以故。雖二現 T2251_.64.0377c23: 修同一。得修別故。俗。四。法。隨レ應者。俗時無 T2251_.64.0377c24: レ餘。餘修無レ俗。漏無漏別故。復苦等四不レ倶。 T2251_.64.0377c25: 行相各別故。有ルニハ二四隨一一必有レ法。欲界斷 T2251_.64.0377c26: 故。故無レ有二類世俗一。有學故。無二盡無生一。餘別 T2251_.64.0377c27: レ之。應レ知。斷二上七地一。有二滅道法智一者。由二兼
T2251_.64.0378a01: 釋二頌文一。顯二勝進是前八一。前云二八解脱一。亦是 T2251_.64.0378a02: 影二有欲釋一。問。斷欲中何故於二加行勝進一有二 T2251_.64.0378a03: 類智一。非二無間解脱一。答。無間解脱正斷證故。 T2251_.64.0378a04: 不レ可レ修レ類。加行勝進寛遊。故亦修レ類
T2251_.64.0378a07: 是解脱道。容預故有二他心一。盡無生未レ得。故 T2251_.64.0378a08: 無レ之
T2251_.64.0378a11: 同。而得修別。故離説。是無間道故除二他心一。
T2251_.64.0378a15: 同一。爲二四類一。欲第九解脱現修同二前八解脱一。 T2251_.64.0378a16: 而得修異。故此來明。上七地解脱道中。容 T2251_.64.0378a17: レ渉二有漏一故有レ俗。餘如二上辨一。欲修斷第九勝
T2251_.64.0378a20: 勝進中有二他心智一。此道容預故。具如二光記 T2251_.64.0378a21: 辨一 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: 二現修故言二隨應一
T2251_.64.0379a07: 未曾得今得義。似二見道一不レ可二鑿説一
T2251_.64.0379a19: 修二世俗智一。光記唯引二婆沙一。證レ不レ修二無漏一。寶
T2251_.64.0379a22: 入滅定想微細心。現修唯俗。未來修八一。今何 T2251_.64.0379a23: 相違。復彼云二微細心一。尚不レ約二有漏一。答。滅盡 T2251_.64.0379a24: 定通二漏無漏所修徳一。今據二有漏邊一。彼約二無 T2251_.64.0379a25: 漏邊一。亦不二相違一。復彼云二微細心一。是麁二微微 T2251_.64.0379a26: 心一。故云二修八一。亦無レ有レ妨
T2251_.64.0379a29: 隨二現修一。而又云。起二無漏辨無礙解一。云二道 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: 法道類智隨二現修一。何今相違。解云。非二相 T2251_.64.0380a02: 違一。今四。法類者總説。若分別如二婆沙一
T2251_.64.0380a05: 現修。起二無漏辨無礙解一。現修道類二智。此亦 T2251_.64.0380a06: 何。答。亦是總説。故不レ云レ數。唯云二隨應一應二 T2251_.64.0380a07: 思擇一
T2251_.64.0380a10: 初明二修二一。後明二修一一。此文是總明二現修一。通二
T2251_.64.0380a13: 同二此論一。光記作二三解一。初唯俗義爲レ是。寶疏 T2251_.64.0380a14: 立レ理。破二光後二解一。甚得矣
T2251_.64.0380a17: 問。此漏無漏兩段於二能起道。竝通二世俗。聖道 T2251_.64.0380a18: 四道一。未審。得修亦何竝不レ通。答。所修別者。 T2251_.64.0380a19: 依二漏無漏異一。謂今此文總十智爲レ二。謂有漏 T2251_.64.0380a20: 智無漏智。就レ中有漏智。必隨道所依地一。故得
T2251_.64.0380a23: 地一。此地惑由道初得下以二此地一爲中依止上。未來 T2251_.64.0380a24: 修二世俗智一。無漏道者。非下一向隨二道所依地一 T2251_.64.0380a25: 未來修上。此云何偈曰。爲レ離二此地欲一是得二此 T2251_.64.0380a26: 下修一。此中二類。就二依地一。就二得地一爲レ異。謂道 T2251_.64.0380a27: 所レ起所依地爲二依地一。道初所レ得法地爲二得 T2251_.64.0380a28: 地一。雖レ有二依地得地同一。然亦有レ別。故分爲二二 T2251_.64.0380a29: 類一。顯宗釋得此地一云。隨依二何地一。離二下地染一。 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。亦修二未來所得上地根 T2251_.64.0381a02: 本近分有漏功徳一。離二下地縛一必得レ上故。此 T2251_.64.0381a03: 中對二所離下地一云二上地一。實是所レ得此地。依二 T2251_.64.0381a04: 上地一離二下地染一。得二其上地一故。此中無二爲離 T2251_.64.0381a05: 此一。如二光記辨一。前八解脱修二上近分有漏一否。 T2251_.64.0381a06: 光記有二二解一。第一爲レ勝。第二非也。設雖二不 T2251_.64.0381a07: 定一。而今既約二離染一。何不レ説。故正理釋レ頌。唯 T2251_.64.0381a08: 一義不レ許レ彼。顯宗亦釋レ頌。本義同二正理一。然 T2251_.64.0381a09: 云二有説一擧二別義一耳。寶疏亦同二光第一解一也」
T2251_.64.0381a12: 非レ謂二聖人一。何以故。前章非レ不レ聖故。爲離此
T2251_.64.0381a20: 倶離レ染。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。爲二無漏 T2251_.64.0381a22: 如是。亦爲レ反顯無漏上下地自在一。答。無漏 T2251_.64.0381a23: 修不レ爾。唯修二自下一。此論於二有漏無漏二修 T2251_.64.0381a24: 中一特標別。云二唯初盡等一。故今此文唯言二生 T2251_.64.0381a25: 地上下一。而不レ關二得地依地等一。又解。二修其
T2251_.64.0381a28: 果一。一切地漏無漏功徳一切修進。若住二欲界一 T2251_.64.0381a29: 得二阿羅漢果一法或如レ是。若住二色界一得二阿羅 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: 論二生上下地一故。若爾此論亦是通レ上。總辨二 T2251_.64.0382a04: 生上下地一。又解。有漏生レ上不レ修レ下。無漏上
T2251_.64.0382a07: 漏今當レ説。得二阿羅漢果一時。或修二九地善善 T2251_.64.0382a08: 有漏功徳一。乃至或一地。若生二欲界一。得二阿羅 T2251_.64.0382a09: 漢果一。得二盡智一。所修九地善根。若生二初禪一。修二 T2251_.64.0382a10: 八地一。除二欲界一如レ是。乃至非想非非想處。即 T2251_.64.0382a11: 修二彼地善一。此文簡二無漏一切地一。而於二有漏一。 T2251_.64.0382a12: 論二生上下一。依二此義一。今論反顯無漏生レ上亦
T2251_.64.0382a15: 無量刹那善有爲法一。此所修法。初刹那頃。是 T2251_.64.0382a16: 正得修。而非二現在一。在二未來一故。已云二有爲一。 T2251_.64.0382a17: 通二漏無漏一也
T2251_.64.0382a20: 所修是非一。二若先下明二能修是非一。此言二諸所 T2251_.64.0382a21: 言一。顯レ通二現未一。是就二未來得修一。故云二今得一。 T2251_.64.0382a22: 就二現在習修一。故云二今起一。有二現在前而不能 T2251_.64.0382a23: レ修二未來一。故如レ是相對明レ此。光記擧二定蘊文一。
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: 復次作二功徳一起者。能修二未來一。非下起二曾得法一
T2251_.64.0382b05: 非二現在一。如二修未來初刹那頃一。或有二現在亦 T2251_.64.0382b06: 正修一。如二未曾得道現在前一。或有三非現在亦 T2251_.64.0382b07: 非二正修一。如二道過去及未來已修已息一。與二此 T2251_.64.0382b08: 論一不レ異也。此次有二光記所引文一。彼已分二過 T2251_.64.0382b09: 去未來一遮二過去一。而唯未來名レ修。準三前文未 T2251_.64.0382b10: 來已修已息爲二雙非句一。是定非二已修未來一。必 T2251_.64.0382b11: 是未修未來。依二是義一彼答意言。得二所退果一 T2251_.64.0382b12: 時。所得上果有二過去未來一。過去已得不レ名 T2251_.64.0382b13: レ修。未來未得上果名レ修。於レ此分別過未一。以 T2251_.64.0382b14: 明示二得與レ修差別一。若不レ爾忽與二前文一相違。
T2251_.64.0382b25: 法敵對治道。斷治者。謂斷二煩惱一故修レ道。是
T2251_.64.0382b28: 法爲レ依。立二此二一爲レ斷二煩惱一。起二能對治道一 T2251_.64.0382b29: 故
T2251_.64.0382c03: 習。於二未來世一。必受二樂報一。多聞聖弟子眼見 T2251_.64.0382c04: レ色。不レ取二色相一。不レ取二隨形一。好任三其眼根之 T2251_.64.0382c05: 所二趣向一。常住二律儀一。世間貪憂惡不善法。不 T2251_.64.0382c06: レ漏二其心一。能生二律儀一。善護二眼根一。耳鼻舌意根
T2251_.64.0382c11: 隨二其好惡一。從レ頭至レ足。觀見種種不淨充滿。 T2251_.64.0382c12: 謂此身中有二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一
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: 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 [行番号:有/無] [返り点:有/無] [CITE] |