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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64

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T2251_.64.0362a01: 故。寶疏二十
九右
引不辨者非也。如本論説
發智十五(二
T2251_.64.0362a02: 十右)取意應
全文
T2251_.64.0362a03: 十八左亦即從彼遮心生障 光三六右縱容。寶
T2251_.64.0362a04: 三十右兩釋。初無學心生。後有漏心生。有人
T2251_.64.0362a05: 云。後釋順論意。何者上已雙擧無學心及世
T2251_.64.0362a06: 俗心。今唯簡取世俗心。以爲問難故。今云。
T2251_.64.0362a07: 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_.64.0362a10: 十八左正生言顯未來世故 此以正生
T2251_.64.0362a11: 正滅。然光記兼顯正生者非也。不故言
T2251_.64.0362a12:
T2251_.64.0362a13: 十八左經説三界謂斷離滅 雜含十七八左
T2251_.64.0362a14: 含八十一右衆集經出。此中界者。約名相別
T2251_.64.0362a15: 是差別義。若約體常住無爲是體義
T2251_.64.0362a16: 十九右論曰所隨増事 正理具假實。寶疏
T2251_.64.0362a17: 之。今云。寶釋未盡。正理意約無爲體是
T2251_.64.0362a18: 常一。謂唯一擇滅。又約離繋得無量。爲
T2251_.64.0362a19: 別體
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
T2251_.64.0362a22: 。何以此文。得別立。答。彼未盡理。
T2251_.64.0362a23: 忍智名厭。何更有體。此文爲盡理
T2251_.64.0362a24: 倶舍論卷第二十五法義
T2251_.64.0362a25:
T2251_.64.0362a26:
T2251_.64.0362a27:
T2251_.64.0362a28:
T2251_.64.0362a29:
T2251_.64.0362b01:
T2251_.64.0362b02:
T2251_.64.0362b03: 阿毘達磨倶舍論法義卷第二
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_.64.0362b07: 分別智品 舊論十九初右釋分別惠品。論
T2251_.64.0362b08: 主依請而作長行。釋頌本。故須釋言
T2251_.64.0362b09: 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_.64.0362b13: 發智七(四右)婆沙九十五(初右)正理七十三(初右)
顯宗三十五(初右)舊論十九(初右)品類足一(七右)雜
T2251_.64.0362b14: 心六(初右)法勝六卷四(初右)同
四卷三(初右)對倶舍十一(初右)
T2251_.64.0362b15: 初右頌曰皆智六見性 須忍智見惠寛
T2251_.64.0362b16: 狹不同。九十五四左云。有見非智。謂眼根及
T2251_.64.0362b17: 無漏忍。有智非見。五右謂謂五識身相應惠。
T2251_.64.0362b18: 盡無生智。除五見及世俗正見。餘意識相應
T2251_.64.0362b19: 有漏惠。有見亦智八右謂五見。世俗正見。除
T2251_.64.0362b20: 無漏忍及盡無生智。餘有漏惠。即學八智及
T2251_.64.0362b21: 無學正見。有非見非智。謂除前相。又九右
T2251_.64.0362b22: 慧自性互有寛狹。應四句。有見非
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_.64.0362b28: 性故。有非見非慧。謂除前相。諸智九右是慧
T2251_.64.0362b29: 耶。答諸皆是慧。能審決者皆擇法故。有
T2251_.64.0362c01: 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_.64.0362c03: 一種二句。準前問定。應其相已上
取要
T2251_.64.0362c04: 此聖慧中未已斷故 九十五四左云。問。何
T2251_.64.0362c05: 故無漏忍非智耶。答。以無漏忍於所觀諦
T2251_.64.0362c06: 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
T2251_.64.0362c08: 。惟作功用。加行不息。故不智。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: 。未決定。故不智。世友説。忍於
T2251_.64.0362c11: 。雖正堪忍。而未審知。故不智。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: 。故無漏忍雖智。而實是智。霧尊者
T2251_.64.0362c14: 曰。重觀名智。從無始來。於四聖諦。未
T2251_.64.0362c15: 一念トシテモ聖慧曾觀。忍起創觀故未智。五
T2251_.64.0362c16: 識倶慧雖所縁能重觀。而色等境從
T2251_.64.0362c17: 無始來。已起無量有漏慧觀レハ種類説。
T2251_.64.0362c18: 既名重觀。故亦名智。餘有漏知不重縁者。
T2251_.64.0362c19: 此應知。不難。今論正依第二復
T2251_.64.0362c20: 。又百六三右一説決定義光四
右引
次有作是説。
T2251_.64.0362c21: 所縁境。重決擇義。是智義。諸有漏惠於
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
T2251_.64.0362c24: 聖諦。未重決擇。故不智。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_.64.0362c26: 二了知義。謂了知自他相續故。又四十四
T2251_.64.0362c27: 重觀及究竟所斷疑三義。今詳於智用
T2251_.64.0362c28: 多説。然深求所以必歸未已斷。由是今
T2251_.64.0362c29: 論與諸説必違也。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: 異部。未盡也
T2251_.64.0363a03: 初左盡與無生不推度故 九十五初左曰。有
T2251_.64.0363a04: 餘復説。盡無生智。亦是見性爲彼意。顯
T2251_.64.0363a05: 彼息求。不復推度。是智非
T2251_.64.0363a06: 所餘皆通推度性故 正理云。餘有學八
T2251_.64.0363a07: 智。無學正見前卷(十二左)正
見以惠爲
T2251_.64.0363a08: 初左諸有漏惠正見爲六 光記通忍疑倶
T2251_.64.0363a09: 兩釋。竝是婆沙説。寶疏且同後釋一
T2251_.64.0363a10: 也。又光通五識倶生惠。約種類。是九十
T2251_.64.0363a11: 五右霧尊者義。寶疏二右縁同種類二義。各
T2251_.64.0363a12: 理竝無
T2251_.64.0363a13: 初左如是所説竝慧性攝 雖前不慧。
T2251_.64.0363a14: 而言聖慧有漏慧。故有此判。寛狹差別。應
T2251_.64.0363a15: 前知
T2251_.64.0363a16: 智有幾種苦等諦爲境 下第二明十智相
T2251_.64.0363a17: 二。一正明十智相別。二明十智建立
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: 盡無生二智相別。此即初也。此問有二。
T2251_.64.0363a21: 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: 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
T2251_.64.0363a25: 起問。後至盡無生。有相別問。以最後
T2251_.64.0363a26: 光寶未
論意分文
光明二智三智者。有二失。一闕
T2251_.64.0363a27: 初問故。二二智非十智隨一故。何可
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
T2251_.64.0363b01: 四。故他心亦唯從四成。而迷頌前三
T2251_.64.0363b02: 九言。無意於中言寶亦同
非也
T2251_.64.0363b03: 二右論曰十無生智 品類一六右法。類。他
T2251_.64.0363b04: 心。世。苦等四。盡。無生次。甘露味論下初右法。
T2251_.64.0363b05: 未知。等智。他。苦。習。盡道。滅。無生。雜心六
T2251_.64.0363b06: 一左法類世智。苦集滅道。他盡無生。如是次
T2251_.64.0363b07: 第。法勝論四初右亦爾也。婆沙百六初左亦爾
T2251_.64.0363b08: 也。入論下三右品類足。而但他心世俗前
T2251_.64.0363b09: 後爲異。今論漏無漏分故。世俗爲初。無漏
T2251_.64.0363b10: 中開成次第。故如
T2251_.64.0363b11: 二右如是二智法智類智 已上釋初二句
T2251_.64.0363b12: 別總數。答初問。自下釋後六句。示相別
T2251_.64.0363b13: 後問。故於此創言相別有光記分
其非可
T2251_.64.0363b14: 二右前有漏智世俗境故 入論下三右出體
T2251_.64.0363b15: 釋名同此。而云此有二種。一染汚。二不染
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_.64.0363b23: 名。一百六六右總有七説。今據初説。彼初説
T2251_.64.0363b24: 云。知世俗故名智。雖亦少分知蘊界處四
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_.64.0363b27: 十五三右總出六説。舊倶舍十九初左立名同
T2251_.64.0363b28: 此。妙音甘露論下初左十智。中名等智
T2251_.64.0363b29: 曰。云何等智。一切有漏智慧。若善不善無記
T2251_.64.0363c01: 是謂等智。非一爲等。以爲無爲衆多法爲
T2251_.64.0363c02: 所縁故。雜心六初左具云世俗等智。而釋云。
T2251_.64.0363c03: 等智者。若智境界一切法有漏智也。等者多
T2251_.64.0363c04: 俗數。謂男女長短等。故説等智子註云。
等者衆事
T2251_.64.0363c05: 聚會
義也
舊婆沙七十九二十
二左
等智。或三十
二左
T2251_.64.0363c06: 俗智。又正理云。或覆出世。引發世間。得
T2251_.64.0363c07: 俗名。婆沙百六六左云。聲論者説。此世俗智
T2251_.64.0363c08: 諸無知之所覆蔽。如器中物器所覆蔽
T2251_.64.0363c09: 故名世俗。準此義淨三藏海傳四
(七左)
世俗諦
T2251_.64.0363c10: 以爲覆俗諦。抑有理哉。就此名自體從
T2251_.64.0363c11: 境差別。至下當
T2251_.64.0363c12: 二右即於如是三種智中 此即二明苦等六
T2251_.64.0363c13: 智相別。光云。明三増至九者非也。唯開
T2251_.64.0363c14: 。不世俗。故又文中云於中。是簡持義。
T2251_.64.0363c15: 謂於是三中。從法類二四名。由
T2251_.64.0363c16: 舊論無此頌前文。直云。偈曰此二由諦異
T2251_.64.0363c17: 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:
T2251_.64.0363c20: 二右如是六智名盡無生智 釋下兩句。明
T2251_.64.0363c21: 此六智至無學位則成盡無生智。有二。此
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_.64.0363c24: 二右此二初生爲境界故 此二釋後句。簡
T2251_.64.0363c25: 別初後念智多少二。一正明。二明金剛
T2251_.64.0363c26: 喩定同異。此即初也。此二智至後念
T2251_.64.0363c27: 。即有四智。觀上下界法類。通六智爲
T2251_.64.0363c28: 性。初念唯三智爲性。今初生言簡後念。唯
T2251_.64.0363c29: 者簡滅道及法智。婆沙百二七右云。評曰
T2251_.64.0364a01: 是説。最初盡智。亦是苦類智。亦是集
T2251_.64.0364a02: 類智。若起苦類智。爾時不集類智。若起
T2251_.64.0364a03: 集類智。爾時不苦類智。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_.64.0364a05: 此二智永離彼二行故。具如下論九右
T2251_.64.0364a06: 婆沙百九八右廣説。然舊論十九二左云。由
T2251_.64.0364a07: 集各四行相。縁有頂陰境界故者。應
T2251_.64.0364a08: 是即録文人之謬也
T2251_.64.0364a09: 二左金剛喩定縁滅道異 此即後明金剛
T2251_.64.0364a10: 定同異。問。何故於此致此問答。答。金剛定
T2251_.64.0364a11: 亦六智爲體。故舊論云。若金剛譬三摩提縁
T2251_.64.0364a12: 苦集境。則與二智同境。若縁滅道
T2251_.64.0364a13: 境。則與二智同。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。不行相。此定觀空非我。故苦縁
T2251_.64.0364a16: 三界九地。渉六智故。異初念二智。婆
T2251_.64.0364a17: 沙二十八二右云。問。此金剛喩定有幾智耶。
T2251_.64.0364a18: 答。有六智。謂四類智。及滅道法智。此中或
T2251_.64.0364a19: 苦類智。思惟非想非非想處諸行
脱乎
T2251_.64.0364a20: 非常苦空非我行相。得阿羅漢果。或有
T2251_.64.0364a21: 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。或有滅法
T2251_.64.0364a23: 。思惟欲界諸行滅。作滅靜妙離行相。得
T2251_.64.0364a24: 阿羅漢果。或有道法智。思惟欲界諸行
T2251_.64.0364a25: 。作道如行出行相。得阿羅漢果。或有
T2251_.64.0364a26: 滅類智。或思惟初靜慮諸行滅。乃至或思
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_.64.0364b01: 附此文。然寶疏三右云。準此論文。金剛喩
T2251_.64.0364b02: 定唯縁非想四蘊境。同初生盡智故。
T2251_.64.0364b03: 詳曰。於唯字上。蓋脱縁苦集二之一句。麟記
T2251_.64.0364b04: 此疏文。而云。今詳此約苦集即然。
T2251_.64.0364b05: 若通約諦觀。即非唯有頂。以此定六智爲
T2251_.64.0364b06: 體。通上下界滅道境故。正理七十三七左云。
T2251_.64.0364b07: 若爾豈不至教相違。如盡有初智生
T2251_.64.0364b08: 此無間能自了達。無違教失。此於盡言。
T2251_.64.0364b09: 是有第七聲。非境第七故。謂
於言
煩惱
T2251_.64.0364b10: 餘盡。故有初智生。非此智縁盡爲境。何
T2251_.64.0364b11: 違害。彼言意顯有惑身中。無此智生
T2251_.64.0364b12:
於言
惑盡顯宗三十五
(四左)全同
疑難意言。既言於盡
T2251_.64.0364b13: 盡是滅諦。於言是境。乃縁滅諦。有初智生
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: 。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
T2251_.64.0364b20: 第七。恐能所依別時別體。故只對無云
T2251_.64.0364b21:
T2251_.64.0364b22: 二左於前所説九種智中 此即三明他心智
T2251_.64.0364b23: 相別。光記明九増至十者非也。餘五不増。
T2251_.64.0364b24: 他心。故違於中言。故由此。舊論無
T2251_.64.0364b25: 頌前文。直云偈曰從四他心智
T2251_.64.0364b26: 二左頌曰二三念一切 此頌初兩句正明
T2251_.64.0364b27: 他心智成相。後六句明知不知相。由是舊論
T2251_.64.0364b28: 更須決判。而有後六句頌。此中前三句
T2251_.64.0364b29: 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
T2251_.64.0364c02: 離欲及不修者。即不成故
T2251_.64.0364c03: 二左論曰餘則不然 依九十九十二左
T2251_.64.0364c04: 一百二右曰。然他心智能知同類心心所法
T2251_.64.0364c05: 不同類。謂有漏者知有漏。無漏者知
T2251_.64.0364c06: 。曾得者知曾得。未曾得者知未曾得。今
T2251_.64.0364c07: 漏無漏別知。意致及聲
T2251_.64.0364c08: 二左此智於境及去來心 此即釋第三四
T2251_.64.0364c09: 二。一總釋。二勝心下別釋。別釋中有
T2251_.64.0364c10: 二。一釋勝心。二釋去來不知。此即初總釋。
T2251_.64.0364c11: 境有知不知決定相。既言勝。義准
T2251_.64.0364c12: 能知等劣。地。根位自成。就下地
T2251_.64.0364c13: 無漏差別。具如婆沙九十九十五右正理七十
T2251_.64.0364c14: 九右所説
T2251_.64.0364c15: 二左地謂下地智不知上地心次下論
(十二左)
他心智
T2251_.64.0364c16: 唯依四靜慮起。由是所不知通二禪乃至有
T2251_.64.0364c17: 。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_.64.0364c19: 十二左云。無他心智能知無色心心所法
T2251_.64.0364c20: 彼地勝故。如初靜慮等他心智不第二靜
T2251_.64.0364c21: 慮等心心所法
T2251_.64.0364c22: 二左根謂信解時解脱心論二十三(十四
左)二十五(初右)
T2251_.64.0364c23: 見道位隨信隨法至修道位。信解見至
T2251_.64.0364c24: 無學位。成時不時。見道位中。他心智無
T2251_.64.0364c25: 故。不隨信法行
T2251_.64.0364c26: 二左位謂不還獨覺大覺 舊論十九三右
T2251_.64.0364c27: 阿那含。阿羅漢。聲聞。獨覺。佛道。準彼雖
T2251_.64.0364c28: 明兩藏。及正理。顯宗皆悉如今。而竝是倒
T2251_.64.0364c29: 寫。應應果聲聞。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。前二果未他心智故。所以不論。由
T2251_.64.0365a04: 此下論十四左云。已離欲増他心智
T2251_.64.0365a05: 三右此智不知爲境界故 一百四左云。問。
T2251_.64.0365a06: 諸他心智爲能通縁三世。爲但縁現在耶。
T2251_.64.0365a07: 答。諸他心智。但縁現在。問。若爾論説當
T2251_.64.0365a08: 何通。如説過去未來法九智知除滅智。答。
T2251_.64.0365a09: 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。而不是説
T2251_.64.0365a11: 者。應知有別意趣。謂彼種類九智所知。若
T2251_.64.0365a12: 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: 。過去未來法。是九智所知。不過去未
T2251_.64.0365a17: 來法。是現在他心智所知。復有欲他心
T2251_.64.0365a18: 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: 相違。評曰彼不是説。以他心智惟
T2251_.64.0365a21: 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。縁自不他心智故。又他心智
T2251_.64.0365a24: 但縁他心。不他心所縁行相。若縁他心
T2251_.64.0365a25: 所縁行相。應自心他心智。自心是彼
T2251_.64.0365a26: 所縁。及能縁行相故
T2251_.64.0365a27: 三右此他心智此智所縁 下釋後三句
T2251_.64.0365a28: 二。初簡別在位所知。他心智容預修道
T2251_.64.0365a29: 中有。義准自成。二明能知相二。初約
T2251_.64.0365b01: 。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。一正明見位二心。二明
T2251_.64.0365b04: 加行見道。第二約麟角。明法類
T2251_.64.0365b05: 。知三心二。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:
T2251_.64.0365b09: 三右若諸有情見道位心 正理七十三九右
T2251_.64.0365b10: 云。三乘聖者起此智時。中下二乘必須
T2251_.64.0365b11: 。聲聞加行或上或中。麟喩但須下品加行
T2251_.64.0365b12: 佛無加行。隨欲現前。一百二右亦爾
T2251_.64.0365b13: 彼諸有情初二念心 舊論云。知前二刹
T2251_.64.0365b14: 那心。謂法智忍法智。此中法分類義。是分義。
T2251_.64.0365b15: 或貫智忍。不法智而言分。光八右云。
T2251_.64.0365b16: 且據初説。但言二念。後十三念皆亦容
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_.64.0365b19: 心。必無餘心。由是婆沙一百二右曰。聲聞
T2251_.64.0365b20: 他心智於見道。唯能知二刹那心。獨覺他心
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。光亦云餘十
T2251_.64.0365b24: 二念。可
T2251_.64.0365b25: 三右若爲更知非知見道故 一百二左曰。本
T2251_.64.0365b26: 第三心。今乃知彼十六心。是故聲聞
T2251_.64.0365b27: 他心智唯知見道二心。此文亦唯知二心。不
T2251_.64.0365b28: 餘心。既欲第三心。而不其心
T2251_.64.0365b29: 何可二心之餘光師釋
定誤也
問。獨覺更修
T2251_.64.0365c01: 。知第八心。聲聞何故不是。而已度至
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: 第十六心。獨覺以利根。但起下加行故。
T2251_.64.0365c05: 五心第八
T2251_.64.0365c06: 三右麟喩法分下加行故 問。九十九十三左
T2251_.64.0365c07: 一百二左竝但云獨覺。今何簡云麟喩。而部
T2251_.64.0365c08: 行屬何耶。解云。婆沙總相説。今分別説。其
T2251_.64.0365c09: 部行同聲聞説。故婆沙六十三十右第七八左
T2251_.64.0365c10: 竝云。部行喩者。如聲聞説。麟角喩者。如
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_.64.0365c15: 婆沙一百二左四説。三心有二説。四心有
T2251_.64.0365c16: 二説。竝無所由。而無評家。雖此無
T2251_.64.0365c17: 。前總説云唯三心。簡四心説。光記無
T2251_.64.0365c18: 者未也。今論主意欲初説。故殊示
T2251_.64.0365c19: 。言以此但由下加行故舊論云
加行類
正理不
T2251_.64.0365c20: 初説故。不所由。後説不欲故無
T2251_.64.0365c21: 。於舊論餘師説。正理亦擧四説。初二
T2251_.64.0365c22: 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
T2251_.64.0365c24: 初二念心。唯隔五念第八心。若
T2251_.64.0365c25: 復更修法分加行。經五念頃。加行應成。何
T2251_.64.0365c26: 第十四念。有餘亦説四刹那。謂
T2251_.64.0365c27: 初二念。第十
類忍
一。二
類智
光記九左正理
T2251_.64.0365c28: 云。正理故違此論。即取第三。寶疏唯擧釋
T2251_.64.0365c29: 無。光記八左正理評取第三説難。以
T2251_.64.0366a01: 師意此有四解。一約能知心萎足。二約
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。聲聞欲第三心。而知第十六心。豈可
T2251_.64.0366a05: 物同別。初釋不理。他心智知他心。全
T2251_.64.0366a06: 戲慰。何云萎歇。餘解亦復無理 然婆沙
T2251_.64.0366a07: 唯三心。但談加行。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: 加行此。故云但三心。是故云
T2251_.64.0366a10: 更知類分別修加行。於同類別加行
T2251_.64.0366a11: 矣。然衆賢論師輒例五心。以詰徴初説
T2251_.64.0366a12: 全不理。而違婆沙本説唯三心。今論主
T2251_.64.0366a13: 法正理。得婆沙意。全除去四心兩説。但
T2251_.64.0366a14: 三心兩説。而取初説。然光記未旨趣
T2251_.64.0366a15: 云云寶疏全朋正理。未口。豈非無知
T2251_.64.0366a16: 三左盡無生智如次盡無生 此即四別明
T2251_.64.0366a17: 盡無生相別。光記爲大科。不十智相別
T2251_.64.0366a18: 者非也。未相別故。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: 本論文知。第四句結合名
T2251_.64.0366a25: 三左論曰名無生智 大爲二。一明二智
T2251_.64.0366a26: 。二明十智相攝十智
已故
初中有三。一正
T2251_.64.0366a27: 本論文。示二智相別。二問答作知位。三
T2251_.64.0366a28: 本論見字。此即初也。是品類足一六左
T2251_.64.0366a29: 文。舊衆事分論一七右出。此中無學位三字。
T2251_.64.0366b01: 蓋導註錯間。舊論十九四右品類衆事分。及婆
T2251_.64.0366b02: 沙百二十一右所引竝無故。雖正理。顯宗亦
T2251_.64.0366b03: 今。而彼非證。由此所有者。正理。顯宗。如
T2251_.64.0366b04: 今。舊論云以此義是。不今義。品類足云
T2251_.64.0366b05: 此而起。衆事分云彼起。正理論七十
T2251_.64.0366b06: 十一左云。由本意樂。二智轉時。力能引
T2251_.64.0366b07: 是解智。非於無漏二智轉時作是解
T2251_.64.0366b08: 分別故。謂出二智。後得智中。方作
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: 二智差別。理必應然。説由此故。依爲此
T2251_.64.0366b12: 。説由此聲。即是爲此所有智義。不爾應
T2251_.64.0366b13: 如是所有。諸觀行者。本修行時。定起
T2251_.64.0366b14: 斯要期意樂。謂我當阿羅漢。時要應
T2251_.64.0366b15: 此自審察智。故今出觀此智審察後得
智以要期故
必生。
T2251_.64.0366b16: 此生所起之智。隨應建立盡無生名
T2251_.64.0366b17: 即後智生所依止義。故言此釋理必應
T2251_.64.0366b18: 顯宗三十五(九
右)全同
正理論。由是爲義。上是後出
T2251_.64.0366b19: 觀有漏智解知。下即前入觀無漏盡智體。即
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。由契理及解釋。基疏
T2251_.64.0366b25: 三十
一右
云。由者爲也。又舊論云以此義。以言
T2251_.64.0366b26: 多是第五轉。而亦有第四轉。如基二十
T2251_.64.0366b27: 論疏上九左以言三釋第二。以爲釋
T2251_.64.0366b28: 故。亦不相違。然現行品類新舊兩論。云
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
T2251_.64.0366c03: 。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_.64.0366c07: 。據實作知是從二智起。故婆沙百九五左
T2251_.64.0366c08: 云。若我已知等。是盡智所起行相。不復當知
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。可此所有
T2251_.64.0366c11: 。當時故。盡無生智生。豈爲後得分別
T2251_.64.0366c12: 古今不辨何哉
T2251_.64.0366c13: 四右如何無漏智可作如是知 一百二十一右
T2251_.64.0366c14: 云。問。有無漏惠離十六聖行相不。設爾何
T2251_.64.0366c15: 失。若有者。識身論中。何故不説。若無者。品
T2251_.64.0366c16: 類足論當云何通。如説云何盡智云云彼十
T2251_.64.0366c17: 六中何行相攝。今難意言。諸無漏智不
T2251_.64.0366c18: 六聖行相。然彼行中無是行。如何盡無生
T2251_.64.0366c19: 無漏智。可此知寶疏依
婆沙
又正理意無分別
T2251_.64.0366c20: 故無是知。今云。應婆沙
T2251_.64.0366c21: 四右迦濕彌羅二智差別 此中有二。初
T2251_.64.0366c22: 正通難。後由此下示後得作知由。正理論具
T2251_.64.0366c23: 此意。如前引。問。此論與婆沙相違。一百
T2251_.64.0366c24: 十一左云。離十六行別無漏惠。若爾品
T2251_.64.0366c25: 類足論當云何通。答。我已知苦不復知者。是
T2251_.64.0366c26: 苦四行相
脱乎
已斷集不復斷者。是集四行
T2251_.64.0366c27: 相。我已證滅不復證者。是滅四行相。我已修
T2251_.64.0366c28: 道不復修者。是道四行相妙音甘露味下(初左)
云。云何盡智。盡止妙
T2251_.64.0366c29: 出無漏智觀。是謂盡智。云何無生智。我已見苦。不
更見。乃至不復更思惟道。是四法中無漏智觀。是謂
T2251_.64.0367a01: 無生
十二左契經云。由此五縁。經作
T2251_.64.0367a02: 。我生已盡。乃至不受後有。非無觀中有
T2251_.64.0367a03: 是行相。要二智後起此分別已上二十九
T2251_.64.0367a04: 九右亦爾也。如是通經則約後得。通トキハ
T2251_.64.0367a05: 則約無漏智觀十六行相。今何相違。解
T2251_.64.0367a06: 云。通彼本論唯一途。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: 毘婆沙師。豈非斯哉
T2251_.64.0367a09: 四右有説無漏智亦作如是知 一百二十二左
T2251_.64.0367a10: 云。有作是説。亦有無漏惠離十六行相。問。
T2251_.64.0367a11: 若爾善通品類足等
經等
識身論中。何故不
T2251_.64.0367a12: 説。答。若諸行相。現在有用。能作勝事。彼論
T2251_.64.0367a13: 之。若不爾者。彼論不説。評曰。應
T2251_.64.0367a14: 。無無漏惠離十六聖行相。舊論云有餘
T2251_.64.0367a15: 。是有部異説。外國師義。由是於婆沙
T2251_.64.0367a16: 次下
論九右
評家。然光記云西方沙門經部等
T2251_.64.0367a17: 未詳若言迦濕彌羅國者。何不
T2251_.64.0367a18: 説言經部師
T2251_.64.0367a19: 四右然説見言乘言便故 此即第三通本論
T2251_.64.0367a20: 見字。通前義説。此中有兩釋。此初約推度
T2251_.64.0367a21: 。二智不推度。不見。前論云。盡與
T2251_.64.0367a22: 二。智非見性。已息求心。不推度故。然
T2251_.64.0367a23: 見言。總列惠八名。言便故來。舊論云。爲
T2251_.64.0367a24: 一切名此義故。而不言便。雖
T2251_.64.0367a25: 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。未本文。妄作此釋。彼品類足
T2251_.64.0367a28: 中。説前八智。全不見。況擧八名
T2251_.64.0367a29: 或於諦理智亦是見 後約證見。初所立。
T2251_.64.0367b01: 後引證。縁四諦理。現前證照轉起。故無漏親
T2251_.64.0367b02: 證智即名見。非推度見。由是品類足一六左
T2251_.64.0367b03: 唯二智中説智見等。亦作是説。諸有
T2251_.64.0367b04: 見者。且諸智亦名見。有見非智。謂八現觀
T2251_.64.0367b05: 邊忍。對下見非智且。既云諸智。二智亦
T2251_.64.0367b06: 是名見也
T2251_.64.0367b07: 兩説中。後説爲善。順理故。故甘露論下初左
T2251_.64.0367b08: 無生智中云。我已見苦。不復更見。彼即
T2251_.64.0367b09: 知見義。又會後文
T2251_.64.0367b10: 四右如是十智全六少分 發智八五右十八
T2251_.64.0367b11: 二左並約八智。明相攝義。不此。若加
T2251_.64.0367b12: 無生。全同此也指要鈔云。又出發智十八
(二右)者非也。彼無文。
T2251_.64.0367b13: 中但説數。而向前成相。其體應知。故此文
T2251_.64.0367b14: 總説。若細分別婆沙一百六十四右云。世俗
T2251_.64.0367b15: 智攝世俗智。他心智少分者。此中總説。然
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: 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
T2251_.64.0367b20: 。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_.64.0367b23: 漏者。故説彼少分。又十二右云。法智攝
T2251_.64.0367b24: 智五智少分。謂他心智苦集滅道智者彼除
無生
T2251_.64.0367b25: 此中總説。然法智在六地。未至定者。攝
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: 他心智少分者。他心智有漏無漏。此惟
T2251_.64.0367c02: 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: 類智品。此唯攝法智品故。説彼少分
T2251_.64.0367c06: 已上此法智攝盡無生少分。此二智通六智
T2251_.64.0367c07: 今唯攝法智品。類智亦爾。義準可知。餘智
T2251_.64.0367c08: 相攝。準前應思擇。廣如彼説。又一百六十
T2251_.64.0367c09: 七左相攝
T2251_.64.0367c10: 四右何縁二智建立爲十 此即第二。明
T2251_.64.0367c11: 立十智。有二。一正明。二明法智兼治
T2251_.64.0367c12: 光寶分
科非也
此即初也。此中二智者。謂漏無漏。明。
T2251_.64.0367c13: 鮮。兩藏。及正理。顯宗作二智。又舊論十九
T2251_.64.0367c14: 曰。云何智惟三安立爲十。雜心六二左曰。
T2251_.64.0367c15: 問。若世尊説三智。云何説十。詳曰。作三爲
T2251_.64.0367c16: 好。明相別中。世俗。法。類。三是起首故。世
T2251_.64.0367c17: 尊所説故。六卷法勝論四初左頌曰。三智佛所
T2251_.64.0367c18: 説。雖二智亦是根本。非相別。故。又解。今作
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_.64.0367c22: 四左論曰由七縁故立二爲十 九十九十一右
T2251_.64.0367c23: 云。復次諸法立名。依多縁故。謂或依自性
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_.64.0367c26: 云云廣説。一百六五右亦廣説。又一百九三右
T2251_.64.0367c27: 十智六縁。合此三四。但爲行相一
T2251_.64.0367c28: 雜心六二左七縁。建立十智。今全依
T2251_.64.0367c29:
T2251_.64.0368a01: 四左一自性故爲自性故 光云。一自性故
T2251_.64.0368a02: 世俗智。體是有漏。世俗法
本有
故。若據
T2251_.64.0368a03: 前文。從境立名。故前文言。前有漏智總名
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。就自性世俗
T2251_.64.0368a06: 。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: 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
T2251_.64.0368a15: 。故言勝義智爲自性。不勝義
T2251_.64.0368a16: 自性。舊論五右曰。由自性故安立世俗
T2251_.64.0368a17: 能知眞實義故。此文豈非能知
T2251_.64.0368a18: 俗境。正理云。以世俗智爲自性故。若約
T2251_.64.0368a19: 。何但不世俗爲自性。雜心六
T2251_.64.0368a20: 云。自性者。等智多取俗數。如前説。此釋
T2251_.64.0368a21: 但指前文。而言俗數。寧爲明文
T2251_.64.0368a22: 又婆沙九十九十一右云。依自性名者。謂
T2251_.64.0368a23: 五蘊四諦世俗智等。彼五蘊等約釋名。是非
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_.64.0368a26: 光寶以下並
從此可簡也
問。正理七十三三右
四右引
兩義
T2251_.64.0368a27: 一取世俗境。二覆出世法。是豈非依主持
T2251_.64.0368a28: 。答。誰言持業。而唯今自性是智自體。
T2251_.64.0368a29: 釋名自性
T2251_.64.0368b01: 四左二對治故欲上界故 雜心云。法智雖
T2251_.64.0368b02: 色無色對治。而非一切。亦非全種。是故不
T2251_.64.0368b03: 説。今施全言。簡別滅道法智兼治上修
T2251_.64.0368b04:
T2251_.64.0368b05: 三行相故體無別故 光記作三解。初爲
T2251_.64.0368b06: 能縁行相。次爲所縁行相。而於境分體相
T2251_.64.0368b07: 心外境體無別心上浮。相不同故。後通能所
T2251_.64.0368b08: 。此意據有部本意初解。據舊論
T2251_.64.0368b09: 。舊論十九五右云。三由所縁相異。故安
T2251_.64.0368b10: 苦集二智。不境界體異故。據論主評決
T2251_.64.0368b11: 後解。如下論十二右。詳曰。今唯約
T2251_.64.0368b12: 。是乃論文意。後二解非也。何以知者。婆沙
T2251_.64.0368b13: 次上
十八左引
云。或依所縁。或依行相。或依
T2251_.64.0368b14: 縁及行相。彼既所縁外立行相。非能縁行
T2251_.64.0368b15: 何。又云。依行相者。謂苦集智。此二行相
T2251_.64.0368b16: 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_.64.0368b18: 苦集一物論二十二(二左)
婆沙七十七(十二右)云云
然舊論云所縁相異
T2251_.64.0368b19: 者。即慮知行相。非能縁心所縁境相。以
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
T2251_.64.0368b22: 境界所縁相。是所能縁慮知行相。猶
T2251_.64.0368b23: 解作因亦甘露味上(十
六右)甚有
所作因。施言異
T2251_.64.0368b24: 而體義同。勿名言。又下論主評決。彼是
T2251_.64.0368b25: 彼事。必不預此事
T2251_.64.0368b26: 五右論曰無能治欲 長行爲二。先釋上三
T2251_.64.0368b27: 。此有二。初正釋。後欲之下所由有二。初
T2251_.64.0368b28: 所縁勝劣。以成滅道法智斷上。苦集法
T2251_.64.0368b29: 智不上。次已除下約斷惑先後。以成
T2251_.64.0368c01: 法智斷上而類智不欲。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_.64.0368c03: 婆沙百七十三左類智不欲有十九復次
T2251_.64.0368c04: 又苦集法智不上。正理七十三十五右
T2251_.64.0368c05: 三義
T2251_.64.0368c06: 五右於此十智中誰有何行相 自下大文第
T2251_.64.0368c07: 三諸門分別。於中有七。第一明十智行相
T2251_.64.0368c08: 多少。就中有三。此第一正明十智行相多
T2251_.64.0368c09: 。光寶竝不諸門科者違文理。違
T2251_.64.0368c10: 者。雜心論六七左三性門三左三學門四右
T2251_.64.0368c11: 縁門五右依地門等後。説此行相故。又今言
T2251_.64.0368c12: 於此十智中。是顯體上義門差別。如界品諸
T2251_.64.0368c13: 門分別初第二
初右
於前所説十八界中。根品
T2251_.64.0368c14: 諸門初第三
七右
此二十二根中。違理者。
T2251_.64.0368c15: 上來十智相別出體畢。已下辨體上差別。是
T2251_.64.0368c16: 即非諸門
T2251_.64.0368c17: 五左世智有此共相等故 此中能縁下通
T2251_.64.0368c18: 此餘。示所以。然寶疏唯約及餘所以非也
T2251_.64.0368c19: 宗三十五十一左云。世俗智或有具作十六行
T2251_.64.0368c20: 。如於煖頂忍等位中。或有具。如世第
T2251_.64.0368c21: 一重三摩地唯苦
下行
及現觀邊世俗智等。或有
T2251_.64.0368c22: 別作非聖行相。如不淨觀息念慈等諸世俗
T2251_.64.0368c23: 智行相無邊正理七十三
(十五右)同
五停心觀。謂不淨。息
T2251_.64.0368c24: 念。慈悲。縁起。界分別觀。又有總別念處。及
T2251_.64.0368c25: 三義觀。七處善等觀。故彼云等無邊
T2251_.64.0368c26: 五左如是二種不縁想等 釋第二頌中。此
T2251_.64.0368c27: 後釋後一句。明唯縁一法。於中有四。一正
T2251_.64.0368c28: 明。二擧難通。三因解經中有貪心等。四更
T2251_.64.0368c29: 餘意八左
三行
此即初也
T2251_.64.0369a01: 五左若爾何故取衣及垢 此即第二擧
T2251_.64.0369a02: 通。中含十九迦絺那經二十
三左
他心通曰。以
T2251_.64.0369a03: 他心智他心眞。有欲心知有欲心
T2251_.64.0369a04: 眞。無欲心知無欲心眞。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眞。解脱心
T2251_.64.0369a07: 解脱心眞。彼經説十對。婆沙及今論
T2251_.64.0369a08: 穢無穢一對。加掉不掉。不靜靜四雙兩
T2251_.64.0369a09: 。故成十一對。増一四十二四右十力第
T2251_.64.0369a10: 中。於欲。瞋。癡。愛。受。亂。散。少。廣。量。定。
T2251_.64.0369a11: 解脱。十二法。各開有無。而爲二十四隻十
T2251_.64.0369a12: 二雙。二十九十三左戒徳具足中亦爾。而
T2251_.64.0369a13: 散爲疾。廣爲度。蓋疾是散義。度應廣字。二
T2251_.64.0369a14: 十一十一左四神足戒神足中。唯有十雙
T2251_.64.0369a15: 前十二愛受。而廣爲大。散爲疾。正法
T2251_.64.0369a16: 念處經亦爲十雙。又瑜伽二十八十七五十七
T2251_.64.0369a17: 及虚空藏經二十四右竝説十一對。蓋無
T2251_.64.0369a18: 定相。心相無量。且擧大例。按。準増一小大
T2251_.64.0369a19: 各開有無二雙。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: 十三雙。諸阿毘達磨依文施解。未細説
T2251_.64.0369a22: 前後。義自顯故。光寶定爲十一對。蓋未
T2251_.64.0369a23: 思也次下論八句之言。
舊論中一向無之。
T2251_.64.0369a24: 五左有貪心者唯貪所繋 此即第三因解
T2251_.64.0369a25: 經有貪等十一對心二。一叙有部師解
T2251_.64.0369a26: 二論主依經部義破斥。就初中十節。一
T2251_.64.0369a27: 第一雙有貪離貪心。此中有二。此即初泛
T2251_.64.0369a28: 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_.64.0369b01: 有説經言得離貪名 二正解經文二。
T2251_.64.0369b02: 初叙有部一師義。後論主依評家義。破
T2251_.64.0369b03: 。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: 正有此義。恐忘謂作故預破
T2251_.64.0369b06: 六右若爾有心名有貪心 二論主依評家
T2251_.64.0369b07: 。破有説有貪。取評家義。離貪同前。故不
T2251_.64.0369b08: 別論。婆沙百九十四右云。有説此中依相雜
T2251_.64.0369b09: 有貪而作論。相雜者
即相應。
有説此中依二種有
T2251_.64.0369b10: 。而作論。所以者何。若惟依相雜有貪。而
T2251_.64.0369b11: 論者。則有漏善。及無覆無記心等。應
T2251_.64.0369b12: 離貪心。然彼亦有貪心。貪所繋故。如
T2251_.64.0369b13: 貪心。應知有瞋等亦爾。此
三説
中貪所繋故
T2251_.64.0369b14: 有貪心。貪對治故名離貪心。如是説者
T2251_.64.0369b15: 好。謂貪所繋故名有貪心。貪對治故名離貪
T2251_.64.0369b16: 。若説貪相應故名有貪心。貪不相應故
T2251_.64.0369b17: 離貪心者。則貪不相應餘煩惱。相應心
T2251_.64.0369b18: 等。應離貪心。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
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。應有貪心。亦應離貪心。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: 。恐有兼破之。次若説下破第一師相應
T2251_.64.0369b26: 。第二師一分同破。一分同取。故別不破。
T2251_.64.0369b27: 此離貪。光記二釋。初通漏無漏。後唯無漏
T2251_.64.0369b28: 寶同
後釋
今云。初釋爲善矣。無簡別故。他心智
T2251_.64.0369b29: 緩廣故。婆沙中於離貪無諍故
T2251_.64.0369c01: 六左或由根價故名小大 此二叙根等
T2251_.64.0369c02: 五説。一百九十六左五番有説別説。今總叙。
T2251_.64.0369c03: 而一或言流後四。令別義。雖是義別。而
T2251_.64.0369c04: 乖違。竝含具故。合前總六義。竝好焉。故
T2251_.64.0369c05: 婆沙。不評簡
T2251_.64.0369c06: 染心根少極二相應故 顯三不善根有
T2251_.64.0369c07: 一相應極。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_.64.0369c09: 染心價少資糧成故 一百九十六左云。以
T2251_.64.0369c10: 染汚心因少所爲。便起無量非理作意。令
T2251_.64.0369c11: 惱惡行多起。如河流。善心不爾。雖百千
T2251_.64.0369c12: 珍寶。或有能起。或有能起。染心力用
T2251_.64.0369c13: 諸隨眠故 善根續起。不永斷。所以力
T2251_.64.0369c14: 。善心婆沙云。如一刹那苦法智忍生。能頓
T2251_.64.0369c15: 斷欲界見苦所斷十隨眠等
煩惱
舊論十
T2251_.64.0369c16: 七左云。苦法智忍生。能殺害十惑。永不
T2251_.64.0369c17:
T2251_.64.0369c18: 六左由此染善得小大名 唯是或説結。寶疏
T2251_.64.0369c19: 前説。不文勢
T2251_.64.0369c20: 七右如是所釋諸句別義 第二論主依
T2251_.64.0369c21: 部宗。破斥毘婆沙師。大爲二。一破後八對
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_.64.0369c24: 七右如何此釋有觀無止 二別顯非有二。
T2251_.64.0369c25: 一叙經。二叙句義。初中有六。
T2251_.64.0369c26: 此文即一有部門。二論主引經正答不順
T2251_.64.0369c27: 此章光師直云經部竝非也。寶師判云
西方師依。雖義相當。章門別故
此經文聚散
T2251_.64.0369c28: 各有或説。惛沈睡眠並令心身昧略合聚
T2251_.64.0369c29: 故名聚。既是染汚。何汝言善心。依或説
T2251_.64.0370a01: 内心相應唯有止。是有漏善。非無漏
T2251_.64.0370a02: 故。何可法類道無漏智。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: 染汚。具引經意如
T2251_.64.0370a05: 七右寧違論文勿違經説 六論主答。論前文
T2251_.64.0370a06: 十卷
七右
云。我等但以契經量。本論非量。壞
T2251_.64.0370a07: 之何咎。故世尊言。當經量
T2251_.64.0370a08: 七左又若沈心名非時修 第二別約沈掉
T2251_.64.0370a09: 破有五。一論主正引經。難沈掉同一心。彼
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_.64.0370a17: 是時修。故婆沙九十五十七右具引此經中。
T2251_.64.0370a18: 沈終云。修擇進喜是時修。掉後云。修
T2251_.64.0370a19: 定捨是時修。故知別時別心
T2251_.64.0370a20: 七左豈修覺支有散別理 七覺支唯無漏。唯
T2251_.64.0370a21: 定心。如論二十五十五左又必具修無別修
T2251_.64.0370a22: 婆沙九十六十二右及此論二十五十五左
T2251_.64.0370a23: 此反責
T2251_.64.0370a24: 八右隨自意語意不如是 此即五論主總
T2251_.64.0370a25: 經意。若但依今文。隨汝自情。致増勝
T2251_.64.0370a26: 。如是情語無限量。誰得倶言。經實意
T2251_.64.0370a27: 爾。若依舊論十九九右云。此語與密意
T2251_.64.0370a28: 應。我亦不遮。於經中意爾。故我説如
T2251_.64.0370a29: 者。此汝増勝通釋語。若約經密意趣。容
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
T2251_.64.0370b03: 是隱密。復違理。謂唯依自情義。何得
T2251_.64.0370b04: 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_.64.0370b06: 密。彼此二論言異義同。正理七十三十七右
T2251_.64.0370b07: 二經差別。救此論難。今詳曰。彼中含亦但
T2251_.64.0370b08: 他心智所縁心相。未示令知黒
T2251_.64.0370b09: 品白品心差別。經無起盡寶疏十三右但擧
彼。未破非也
T2251_.64.0370b10: 八右前説一切繋是何義 破後八句訖。自
T2251_.64.0370b11: 下第二論主徴破前三對評家義七。一正
T2251_.64.0370b12: 破。此有三。一總牒計徴。二別徴。三總結此
T2251_.64.0370b13: 初也寶疏云西方師
也。義不相預
T2251_.64.0370b14: 八右若貪得隨貪得隨故 此即二別徴。
T2251_.64.0370b15: 中有二。一正約所隨所縁破。二然他下
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:
T2251_.64.0370b19: 八右若貪所縁癡所縁故 二約所縁破有
T2251_.64.0370b20: 三。一正破無漏心非貪所縁故。簡云有漏
T2251_.64.0370b21: 二若不下破救。三若謂下牒轉計破。貪瞋
T2251_.64.0370b22: 慢是自相惑。見疑癡是共相惑。如論二十
T2251_.64.0370b23: 已説
T2251_.64.0370b24: 八右然他心智是有貪等 下二兼約能隨
T2251_.64.0370b25: 能縁破。有二。初正破。他心智必縁同類。得
T2251_.64.0370b26: 同類。謂他心智是相應法。得即不相應攝
T2251_.64.0370b27: 故。亦不彼縁心王之貪心所。經文
T2251_.64.0370b28: 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: 契經説他心智境他人心。是有貪等
T2251_.64.0370c02: 之所以。又舊論十九九右云。若言貪欲
T2251_.64.0370c03: 境界。説名有貪阿羅漢心亦應有貪。何
T2251_.64.0370c04: 以故。此心有時縁有流心。分別有欲。由
T2251_.64.0370c05: 欲爲境界故。蓋脱
救語
是心云。何得有流
T2251_.64.0370c06: 若汝言通惑境故。是故説有欲。若爾
T2251_.64.0370c07: 是心但有癡非是有欲。由癡爲境界故。
T2251_.64.0370c08: 他心境界心。不至得境界。非
T2251_.64.0370c09: 此心境界縁欲爲境界。是故不欲相應
T2251_.64.0370c10: 此論
所繋也
故心有欲。彼舊論意。心縁貪欲。爲
T2251_.64.0370c11: 。故名有貪心。從所縁貪名。此論從
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: 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。無優劣。善能
T2251_.64.0370c16: 徴詰。而無義故。問。既云貪所繋
T2251_.64.0370c17: 。於中分隨縁。應倶是所隨。所縁。不爾可
T2251_.64.0370c18: 所繋中別義。答。能所繋與能所縁。不
T2251_.64.0370c19: 齊均。謂縁狹繋寛。縁貪心爲所繋。約所縁
T2251_.64.0370c20: 。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_.64.0370c24: 三義。如二十
三左
引文。而論主義。於彼無之。
T2251_.64.0370c25: 彼第二於此無。然光記云。婆沙亦有此三
T2251_.64.0370c26: 者非也
T2251_.64.0370c27: 八左且止謗論能自縁失 自下第四明
T2251_.64.0370c28: 意本義。初結生。二此明下正明。此有二。初
T2251_.64.0370c29: 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: 若許他心能縁行相。於他人中。論能所
T2251_.64.0371a06: 時應違失。而縁他人心自能縁行相。知
T2251_.64.0371a07: 此有自失。故不之。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: 今文。彼自他互望。爲能所縁
T2251_.64.0371a10: 八左諸他心智如應容有 二略示定相。有
T2251_.64.0371a11: 標有釋。釋中有三。一明持取法。二明簡捨
T2251_.64.0371a12: 。三勸遮。欲色界繋者。簡無色界。九
T2251_.64.0371a13: 十九十二左云。問。生欲色界。起無色地心心
T2251_.64.0371a14: 。是他心智所縁境不。答。非所縁境。如
T2251_.64.0371a15: 果。因亦爾故。繋者繋縛顯有漏。三三摩
T2251_.64.0371a16: 地中。婆沙九十九十二左云。無漏他心智。道無
T2251_.64.0371a17: 願倶。有漏他心智非三摩地倶。下論二十八
T2251_.64.0371a18: 十七左云。空謂空非我。無相謂滅四。無願謂
T2251_.64.0371a19: 餘十。餘十者。集道各四行相。及非常苦二行。
T2251_.64.0371a20: 相合成十。諸智中盡無生。婆沙百九五左云。
T2251_.64.0371a21: 盡無生智非見自性。他心智是見自性。故不
T2251_.64.0371a22: 相雜。餘苦集滅前二左已簡云非餘。盡無生
T2251_.64.0371a23: 亦雖已簡。而通道智。故重簡。見道極速疾
T2251_.64.0371a24: 故。他心智無如前所説次上
三右
修道中。無
T2251_.64.0371a25: 間道是斷惑智。他心智不爾。非同類故亦
T2251_.64.0371a26: 無。餘所遮等者。上不無願。於中有
T2251_.64.0371a27: 十行相。他心唯道四行。故云容有又唯遮
T2251_.64.0371a28: 。不餘七智。而唯法類世道四。非苦集
T2251_.64.0371a29: 。亦是容有。遮見道修道無學道。於
T2251_.64.0371b01: 此不遮中。亦遮無間道。不餘三道。光云。
T2251_.64.0371b02: 餘修道中。加行解脱精進中者。唯約無間道
T2251_.64.0371b03: 不遮非也寶云。如應容有者。顯一切縵談
T2251_.64.0371b04: 麟云。若未離欲雖餘道。亦無他心。故言
T2251_.64.0371b05: 容有是亦同
光非也
T2251_.64.0371b06: 九右盡無生智不受後有 下釋後二句
T2251_.64.0371b07: 二。初總釋。二由此下叙空非我。此有
T2251_.64.0371b08: 二。一正叙。二謂由下述世俗。問。離
T2251_.64.0371b09: 空非我何。答。顯宗三十五十一左云。此中意
T2251_.64.0371b10: 説。盡無生智雖是勝義。而渉世俗。我生盡
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_.64.0371b13: 正理七十三
(十八右)同
雜心六八左云。問。何故非空無
T2251_.64.0371b14: 我行耶。答。謂近於等世俗云
故。盡智無生
T2251_.64.0371b15: 智第一義而近等。空無我行第一義近第一
T2251_.64.0371b16: 已上。彼等文意。空除我所見非我除我見。故
T2251_.64.0371b17: 唯勝義觀。於世俗乃立我我所。故盡無生
T2251_.64.0371b18: 智出觀時。後得智中渉世俗。故於觀内
T2251_.64.0371b19: 此二行。若作不世俗故。問。觀内
T2251_.64.0371b20: 觀外竝不此二行。豈應二智不空非
T2251_.64.0371b21: 。謂不爾。正理云。此觀後決了空非我故。
T2251_.64.0371b22: 問。不無我行理可然。何不觀内作
T2251_.64.0371b23: 。於世俗不空故。答。世俗中言
T2251_.64.0371b24: 是我所有。受是我所有。即是不空。空次下
論十右
T2251_.64.0371b25: 我所見。非我斷我見麟記約我我所
一體詳。
又百二
T2251_.64.0371b26: 十二右云。問。契經所説當云何通。答。由五種
T2251_.64.0371b27: 。一加行故。謂瑜伽師先加行時。作如是
T2251_.64.0371b28: 。我當一切生。乃至我當後有。二
T2251_.64.0371b29: 對治故。謂瑜伽師修如是對治。令一切生
T2251_.64.0371b30: 。乃至令後有。三作事故。謂瑜伽師
T2251_.64.0371c01: 如是事。謂一切生。乃至不後有。四
T2251_.64.0371c02: 相續故。謂瑜伽師得是相續。令一切生
T2251_.64.0371c03: 盡乃至不後有。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: 後有。由是五縁。經作是説。我生已盡乃
T2251_.64.0371c06: 至不受後有。非無漏觀中有是行相。要
T2251_.64.0371c07: 二智後起此分別。二十九十右亦同説。又一
T2251_.64.0371c08: 百二九右此四句約智分別有十二説。今以
T2251_.64.0371c09: 圖示
T2251_.64.0371c10:
T2251_.64.0371c11: 彼論中無評説。以竝是所具義
T2251_.64.0371c12: 九左論曰越此十六 百二十一右二十九九右
T2251_.64.0371c13: 並有兩説。後云有餘師。不外國。而評
T2251_.64.0371c14: 無越義。然未見後説以識身論前説
T2251_.64.0371c15: 。今論主欲後説勝故。前説略述後説具
T2251_.64.0371c16: 決擇
T2251_.64.0371c17: 九右由本論故所引了別 識身足六十一右
T2251_.64.0371c18: 云。不繋心有能了別不繋法耶。曰能了別
T2251_.64.0371c19: 乃至能了別欲界繋法耶。曰能了別。謂若
T2251_.64.0371c20: 無常。若苦。若空。若無我。若於
諦也
因。
T2251_.64.0371c21: 集。謂生。謂縁。若有因。若有起。若有是
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: 。餘若謂言顯十二行別。今略起二
T2251_.64.0371c25: 舊倶舍
亦爾也
若言今云故。是顯差別故。於後二
T2251_.64.0371c26: 故言者。準前可知。或有言顯別故。或
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。勿無爲非因果之難
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T2251_.64.0372a15: 九左頗有見斷所引了別 識身第十九左出。
T2251_.64.0372a16: 彼云。欲界繋見苦所斷心能了別欲界繋見
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: 一句無今三句一處文。蓋今通四諦要。
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
T2251_.64.0372a25: 故。或光第二釋可。而彼第六四右
已下
三界及
T2251_.64.0372a26: 不繋心。各了別三界及不繋中。皆悉有
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_.64.0372a29: 也。彼文三界四諦各別説故。正理七十三二十
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T2251_.64.0372b15: 破云。此證不成。迷論意故。論顯不繋行
T2251_.64.0372b16: 相衆多。於中有欲界繋者。依容有説。
T2251_.64.0372b17: 有是處言。有是事言。顯顛倒。即此故。
T2251_.64.0372b18: 餘無此言。而擧下見斷文訖云。除此無
T2251_.64.0372b19: 餘行相。由此不有是處言。由皆顛倒
T2251_.64.0372b20: 。不有是事。故淨行相。無十六。理
T2251_.64.0372b21: 已上。彼意言是處者。無顛倒義。故
T2251_.64.0372b22: 不繋之。於見斷惑此。倶舍師難
T2251_.64.0372b23: 云。若眞無倒。是有是處ナラハ見斷中。何不
T2251_.64.0372b24: 無是處無是事。如契經中含二十
八十七右
。女身
T2251_.64.0372b25: 梵無是處。男身爲梵有是處。從衆賢
T2251_.64.0372b26: 曰。不説自成。由是彼一論中於如理作意
T2251_.64.0372b27: 。必云有是事等。於非理作意並不説。又
T2251_.64.0372b28: 第十十一右欲界修斷心了別欲界修斷法
T2251_.64.0372b29: 云。若貪若瞋乃至若有是處。若有是事。若如
T2251_.64.0372c01: 理作意。若不如理作意。若非如理非不如理。
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: 斷顛倒惑品此言。汝無顛倒救不成立
T2251_.64.0372c05: 也。評曰。餘行相有無。應分別。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: 法門分別。更有餘行相。如我生已盡等
T2251_.64.0372c10: 出觀世俗智。然識身足文。彼説
T2251_.64.0372c11: 。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: 下見斷文。全不允。彼惑品類。全無十六行
T2251_.64.0372c15: 隨一。何可此語。不理故。如次下十一
T2251_.64.0372c16: 修所斷法者。文中有無因等惑行相。及有
T2251_.64.0372c17: 無常苦空等行相。故亦有此言
T2251_.64.0372c18: 九左十六行相能行所行 三明實。體。能
T2251_.64.0372c19: 行。所行寶(十七右)第三明
行相體縁者非也。
T2251_.64.0372c20: 十右論曰名四實一 此長行大爲四。一釋
T2251_.64.0372c21: 初句二。此初叙異説。是即不正義也
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_.64.0372c24: 此兩説婆沙七十九九左舊婆沙六十一九左
T2251_.64.0372c25: 心六六左並兩説而後爲善。於中兩番繹。謂
T2251_.64.0372c26: 苦聖諦切有故定 後釋十六行相差別
T2251_.64.0372c27: 總有四番釋。初二番古師解。後兩番論主解。
T2251_.64.0372c28: 此即古師解。第一番繹。前賢聖品二十三
(三左)
T2251_.64.0372c29: 位中。次前五左法類智中。並指後者。總是此
T2251_.64.0373a01: 四番文。因集生縁。舊論。雜心。舊婆沙並云
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_.64.0373a05: 。如所作因。等現理故者。雜心六初左子註
T2251_.64.0373a06: 云。等者衆事聚會義也。即是斯義。故舊論曰。
T2251_.64.0373a07: 和合顯現行故集。相續理故生者。婆沙云。
T2251_.64.0373a08: 令令續起故名生。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: 顯故有。譬喩等者。有云。此四如次配
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_.64.0373a13: 。故舊論曰士聚戈
橛也
輪繩水等。舊婆
T2251_.64.0373a14: 沙云。如泥團杖輪水縷等。彼擧五法是爲
T2251_.64.0373a15: 何。三火者貪瞋癡。此三令身心燒熱。故如
T2251_.64.0373a16: 雜含四十左集異門足五三左等説。雜心等滅
T2251_.64.0373a17: 止。已下靜等七行釋。婆沙新舊並後番文。
T2251_.64.0373a18: 此後番靜等彼初番。而今論全依雜心。故不
T2251_.64.0373a19: 婆沙也。無衆患故者。雜心云。離内煩
T2251_.64.0373a20: 妙。故今云患。脱衆災故。雜心云。離外惱
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
T2251_.64.0373a24: 衆聖門。雜心趣向故道。永超故出者。雜心離
T2251_.64.0373a25: 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_.64.0373a27: 十左又非究竟切有故出 古師第二番釋。
T2251_.64.0373a28: 亦全同雜心。滋産義者。雜心云増長故。不
T2251_.64.0373a29: 續等者。擇滅性是不相續。而令三有相續
T2251_.64.0373b01: 。故名滅。譬如水性清淨而令諸不淨清
T2251_.64.0373b02: 。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_.64.0373b04: 増一(十四左)云。色者無常。此無常義即是苦。苦者即
是無我。無我者即是空也。痛想行識。亦復如是。別譯雜
T2251_.64.0373b05: 含十七(三
左)亦爾。
T2251_.64.0373b06: 十左如是古釋更爲別釋 古釋者。婆沙雜
T2251_.64.0373b07: 心等。準上文雜心。正是雜心。而婆沙亦
T2251_.64.0373b08: 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_.64.0373b11: 如經所釋以欲爲生 二釋集四行四。
T2251_.64.0373b12: 一初四字標。二擧經文。三依經列。簡論次
T2251_.64.0373b13: 。四問答四欲體相。雜含二二十
五右
云。此五受
T2251_.64.0373b14: 陰以何爲根。以何集。以何生。以何觸。佛
T2251_.64.0373b15: 比丘。此五受陰。欲爲根。欲トシトシ
T2251_.64.0373b16: 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_.64.0373b18: 者即此生。唯傳譯爲異。故舊論十九十七右
T2251_.64.0373b19: 云。如經中説。是五取蘊。依欲爲根。依欲爲
T2251_.64.0373b20: 集。依欲爲生。依欲爲有。有名應後説
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: 此論生各別。識者可
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_.64.0373b26: 十二左 云云十三右云。如是沙門婆羅門於
T2251_.64.0373b27: 世間可愛之色。觀察如病如癰。無常苦空
T2251_.64.0373b28: 非我。又十三左云。此諸苦何因。何集。何生。何
T2251_.64.0373b29: 觸。思量取因。取集。取生。取觸。若彼取滅無
T2251_.64.0373c01: 餘衆苦則滅。彼所苦滅道跡。如實知。修
T2251_.64.0373c02: 次法是應知。是集四行相。唯此生
T2251_.64.0373c03: 與論爲異 三依經列。簡論次第。謂於
T2251_.64.0373c04: 四行中。唯此生聲應最後。與論第三
T2251_.64.0373c05: 生爲異。唯言未明。蓋准字乎光記應
後説者非
T2251_.64.0373c06: 論意。論是
最後義。
T2251_.64.0373c07: 十一右此四體相造業時欲 四問答。體相
T2251_.64.0373c08: 一問。二答。此答有四。一總標。二列四位名
T2251_.64.0373c09: 三配四行。四更依經明四欲差別。此即初
T2251_.64.0373c10: 二也。舊論十九十二右云。於自體我。起
T2251_.64.0373c11: 自體無差別愛欲。謂我應生名無差
T2251_.64.0373c12: 別後有愛欲。謂我應生如此如此有差
T2251_.64.0373c13: 別後有愛欲。結生愛欲名受生愛欲彼無
造業
T2251_.64.0373c14: 名準知。當來生有初位爲續生。舊論云結生
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。故不總別。問。於前三本有中。何故
T2251_.64.0373c19: 現無別欲。答。現體已起。但貪此總。不
T2251_.64.0373c20: 他起。未來未生生不定。故有彼此別
T2251_.64.0373c21: 光記四種總問答
未可。第二釋不。
問。何故不過去。答。過去已
T2251_.64.0373c22: 滅。今説生因。故不
T2251_.64.0373c23: 十一右第一於苦華蕊於果 三配四行。第
T2251_.64.0373c24: 一者。是喚前執現總我。非唯顯次。與
T2251_.64.0373c25: 上一言異。後第二等爾
T2251_.64.0373c26: 十一右或如契經爲四種欲 此即四依
T2251_.64.0373c27: 四欲差別。有二。初擧經十八愛行
T2251_.64.0373c28: 後執現下。論主分配四欲。此即初也。
T2251_.64.0373c29: 雜含三十五二十
二右
云。謂有我故。有我欲。我爾
T2251_.64.0374a01: 時有。我無。我異。我當。我不當此是
無也
我欲。
T2251_.64.0374a02: 我當爾時
蓋脱
當異異我。或欲我。或爾我。或
T2251_.64.0374a03: 異。或然。或欲然。或爾然。或異。如是十八愛
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
T2251_.64.0374a07: 起。或於現在起。如是總説百八愛行
T2251_.64.0374a08: 廣知
文。
此經初列十種。皆云我言。此云
T2251_.64.0374a09: 二五。後我或下。列八種或言。謂是二四
T2251_.64.0374a10: 文中欲言有四。故云爲四種欲。按當異異上
T2251_.64.0374a11: 我言。稽古下三十
二左
有二五當變異
T2251_.64.0374a12: 。悉爲經文者謬也。爲四已下經文無此。
T2251_.64.0374a13: 舊論云。於愛欲行經中二五二四。有
T2251_.64.0374a14: 欲生起事更無
釋文
T2251_.64.0374a15: 十一右執現總我當變異有 此即論主配
T2251_.64.0374a16: 解四欲。初二五配釋初二欲。後二四配解後
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
T2251_.64.0374a23: 。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
T2251_.64.0374a25: 今詳曰。顯造業我一執我現有。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_.64.0374a28: 十一左如説苾芻是爲寂靜 雜含十七十七
T2251_.64.0374a29: 頌曰。知諸行無常。皆是變易法。故説受悉
T2251_.64.0374b01: 。悉知諸受已。現法盡諸漏。死不
T2251_.64.0374b02: 。永處涅槃
T2251_.64.0374b03: 十二右如是行相皆名行相 釋第二句
T2251_.64.0374b04: 三。初正釋第二句。二若爾下論主難。三由
T2251_.64.0374b05: 此下難訖示正義。婆沙七十九十右一説以
T2251_.64.0374b06: 一切法行相。一説諸心心所法爲自性。評
T2251_.64.0374b07: 家唯以惠爲自性。今論主破評家。依第二
T2251_.64.0374b08: 。以理長故。心心所皆名有行相有所依
T2251_.64.0374b09: 有所縁。如前所説。四十三左及婆沙十一六左
T2251_.64.0374b10: 。自體有行解相貌。故名有行相。論四十三
T2251_.64.0374b11: 云。或名有行相。即於所縁品類差別
T2251_.64.0374b12: 行相故。言行相者。婆沙七十九十左云。
T2251_.64.0374b13: 諸境相。簡擇而轉。是行相義。唯惠故雖
T2251_.64.0374b14: 簡擇。而相是境相。心上現影像。行是能
T2251_.64.0374b15: 縁行解。相家行故名行相。具如前辨光二
釋。
T2251_.64.0374b16: 第一似通。第二非也。寶亦二釋。初唯
境非也。第二釋順論取言可。
正理論七十
T2251_.64.0374b17: 二左曰。豈不心心所皆名有行相。如是無
T2251_.64.0374b18: 慧與慧相應。如何可慧有行相此即難也
已下答也
T2251_.64.0374b19: 有行相唯慧。相應心等皆名行相者。是
T2251_.64.0374b20: 心心所。等於所縁品類相中。有能取義
T2251_.64.0374b21:
也。
若依唯慧得行相名。則慧之餘心心所
T2251_.64.0374b22: 法。與行相等名有行相。如漏故得有漏
T2251_.64.0374b23: 。是與漏體同對治義。如是所餘心心所
T2251_.64.0374b24: 法。等與行相所縁。是倶時行無前後義
T2251_.64.0374b25: 是第一義也。而理全不爾。餘心心所法當體是有行相
故。若言行相唯慧。有行相即餘心等慧何云有行相
T2251_.64.0374b26: 有漏者。増増義爲有。
別名漏體與餘等故。
或心心所有行相者多。
T2251_.64.0374b27: 已知根。總名有行相是第二義也。有行相多少
曾有此。理亦不成。
T2251_.64.0374b28: 或依無間。亦説有聲。如有所依。故無
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
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。然非辨。
T2251_.64.0374c05: 是第三釋也。彼有所依心心所同依一根。故名有所依
必是前後。今有行相唯於心心所名。全非能所依
T2251_.64.0374c06: 本宗諸論何處有此義耶。
又有受等名何得許。
此中經主依附他宗
T2251_.64.0374c07: 是言。諸心心所取境類別。皆名行相
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: 善常等衆相差別。故或諸色法亦行相收。
T2251_.64.0374c11: 色法亦能像餘相是非
所立義
若謂能取
T2251_.64.0374c12: 差別相。則應五識行相不成。不境差
T2251_.64.0374c13: 別相故。有分別識。方能取境青非青等差別
T2251_.64.0374c14: 故。然非所許故。理亦不我不
之差別相
T2251_.64.0374c15: 諸境非一隨應取此。故我云品類差別
。汝未我意妄爲徴結。豈得當。
此我
T2251_.64.0374c16: 宗所釋爲
T2251_.64.0374c17: 十二右一切有法皆是所行 顯漏。故
T2251_.64.0374c18: 一切。頌諸眼目。爲無法。故言有法。正
T2251_.64.0374c19: 理七十四三左云。若實。若假。皆所行故。問。所
T2251_.64.0374c20: 行言。心對能行。此若能トキハ即所行。何言
T2251_.64.0374c21: 一切。答。正理七十四
(四右)
云。頌諸有言。應隨除
T2251_.64.0374c22: 一。隨説一種。義已成故
T2251_.64.0374c23: 十二左由此三門唯是所行 就毘婆沙義
T2251_.64.0374c24: 分別。婆沙七十九十右評家義如光二釋後
正。寶
T2251_.64.0374c25: 亦同
後義
諸餘者。慧及餘心心所法爲諸。色不相
T2251_.64.0374c26: 應無爲言餘。是即諸之餘。非諸即餘
T2251_.64.0374c27: 十二左已辨十智依地依身 自下第二。明
T2251_.64.0374c28: 性。地。身三門。光寶於此創立諸門科。其非
T2251_.64.0374c29: 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。十智差別是第二二十智相
T2251_.64.0375a04: 別。行相差別即應淨無十六文已下。前
T2251_.64.0375a05: 二十三
(三右)
行相差別後當説故。豈有
T2251_.64.0375a06: 。又有餘文漏結之失。故初解大非也
T2251_.64.0375a07: 十三右餘八智現起通依三界身 準婆沙百
T2251_.64.0375a08: 八右。總説如是。然有差別。謂世俗。類
T2251_.64.0375a09: 智。倶依三界。餘六智中。若法智攝。唯依
T2251_.64.0375a10: 界。若類智攝。通依三界
T2251_.64.0375a11: 十三左苦集二智謂俗他心 婆沙云。此二
T2251_.64.0375a12: 唯能縁有漏心品故。故他心智是有漏邊
T2251_.64.0375a13: 世俗他心皆縁十智 婆沙釋俗他云。總
T2251_.64.0375a14: 能縁心心所法故。盡無生智雖次上
二右終
T2251_.64.0375a15: 時唯縁苦集。而後念時通縁四諦。故縁
T2251_.64.0375a16: 智皆此所縁。而自縁自約前後念。於十智
T2251_.64.0375a17: 。鮮本。及舊論。顯宗。頌疏。並有爲境言
T2251_.64.0375a18: 正。正理。及明本。寶疏如今。寫脱可
T2251_.64.0375a19: 十三左滅智不縁爲所縁故 鮮本。及舊論。
T2251_.64.0375a20: 顯宗。頌疏於不縁下。有諸智爲境四字。最
T2251_.64.0375a21: 勝。明本。及正理。如今者寫脱
T2251_.64.0375a22: 十三左各有相應不相應故 此不字應非。何
T2251_.64.0375a23: 論第四
(初右)
一切法略有五品。謂色心心所不
T2251_.64.0375a24: 相應無爲。今呼色不相應。以爲非相應。若
T2251_.64.0375a25: 不不色。由是界品第二卷有尋伺等。
T2251_.64.0375a26: 分別等中。言二右九行五
右五行五左初
非相應法。攝得不
T2251_.64.0375a27: 相應無爲無表。有處第二
六右
亦作不相應。而
T2251_.64.0375a28: 彼頌疏作非。今舊論十九十五左云。與心相
T2251_.64.0375a29: 應。與心不相應。明鮮二藏。及正理。顯宗。頌
T2251_.64.0375b01: 疏。光寶並悉作不。未盡理。名相亂故
T2251_.64.0375b02: 十四右頌曰聞思所成 初三句答初問。正
T2251_.64.0375b03: 發智一六右云。頗有一智知一切法耶。答
T2251_.64.0375b04: 無。若此智生一切法非我。此智何所不知。答
T2251_.64.0375b05: 不自性。及此相應。倶有諸法。後一句答
T2251_.64.0375b06: 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_.64.0375b09: 十四右論曰此智所縁 此釋初三句。初正
T2251_.64.0375b10: 釋。次別釋自品。後結非縁。釋自品中。俗智
T2251_.64.0375b11: 是自體。慧爲性。此餘心心所爲相應。取
T2251_.64.0375b12: 五義。得四相爲倶有。若依雜心九八右法勝
T2251_.64.0375b13: 四卷四二十
四左
六卷六十六左生老住無常四
T2251_.64.0375b14: 。即無得也。三故如次除三品所以。準
T2251_.64.0375b15: 沙第九七右此中遮止四計四執。謂智觀者。
T2251_.64.0375b16: 犢子部執補特伽羅能知。不自體者。
T2251_.64.0375b17: 大衆部執智等能了爲自性。不相應
T2251_.64.0375b18: 者。遮法密部執惠等能了相應受等。不
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_.64.0375b21: 相應。雜心九八右二本法勝論。總就一切
T2251_.64.0375b22: 心心數。立此三因。而並於倶有法。攝無表
T2251_.64.0375b23: 。又雜心九十四右唯就此一智明。全如
T2251_.64.0375b24:
T2251_.64.0375b25: 十四右此智唯是聞思所成 此即釋第四
T2251_.64.0375b26: 二。此初正釋。唯言簡修惠。以
T2251_.64.0375b27: 故。長讀文。或短讀通二。一簡無色故。婆沙
T2251_.64.0375b28: 一右云。此行相唯欲色界。二簡修惠
T2251_.64.0375b29: 舊論十九十六右云。此智若欲界智。是聞思二
T2251_.64.0375c01: 慧。若是色界智。但是聞惠已上IMAGE
T2251_.64.0375c02: [IMAGE]
T2251_.64.0375c03: [IMAGE]
T2251_.64.0375c04: 雜心師已破婆沙。今論主朋彼。雜心論十
T2251_.64.0375c05: 十四右擇品云。此智聞慧思慧非修慧。何以
T2251_.64.0375c06: 故修惠者。分段縁故。是故説欲界色界。無
T2251_.64.0375c07: 色界聞思非分故。欲界無修。色界無思。如
T2251_.64.0375c08: 前所説六九右
T2251_.64.0375c09: 十四左非修所成應頓離染 後釋唯所簡
T2251_.64.0375c10: 有部二。初正遮。後反詰。有部三惠爲
T2251_.64.0375c11: 體。婆沙十三右曰。聞思修所成者通三種。今
T2251_.64.0375c12: 彼修非。述所以地別縁。謂色界地
T2251_.64.0375c13: 唯縁色界。無色地惠唯縁彼地法。不
T2251_.64.0375c14: 一切法。何故如是。謂依等持。所起勝
T2251_.64.0375c15: 惠名修所成。於等持四禪四無色。亦復
T2251_.64.0375c16: 別縁地。故集異門足五十三左云。由此所
T2251_.64.0375c17: 離染道故。離欲惡不善法有尋有。離生喜
T2251_.64.0375c18: 樂。入初靜慮。具足住。乃至入第四靜慮。具
T2251_.64.0375c19: 足住。是名爲乃至今此義中。依諸等引。所
T2251_.64.0375c20: 起寂靜惠。皆名修所成已上後反詰言。若
T2251_.64.0375c21: 此別縁。許縁一切法非我者。應頓離
T2251_.64.0375c22: 三界染。正理論七十四九右云。此不理。言
T2251_.64.0375c23: 修所成唯地別縁。非極成故。謂我宗許
T2251_.64.0375c24: 慮地攝。修所成惠有能總縁。隨所依身自
T2251_.64.0375c25: 。故上成自義。下
頓離染難
下欣上。方能離染。此
T2251_.64.0375c26: 是總縁。唯欣行相故。於離染功能
T2251_.64.0375c27: 彼所言。皆爲非理已上
論文
光記救云。我宗不
T2251_.64.0375c28: 修總縁。故此乃宗別。無會通。此救未
T2251_.64.0375c29: 成。不頓離染之反難故。今彈云。依
T2251_.64.0375c30: 地地等持。所起慧故。必非總縁。謂依
T2251_.64.0376a01: 。彼地惠生。若不彼地染。何生彼惠。由
T2251_.64.0376a02: 是集異門論云欲惡不善初靜慮。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: 離染功者。此非我觀應是唐絹
T2251_.64.0376a07: 十四左已辨所縁復應思擇 此即第六明
T2251_.64.0376a08: 智。已下其義細深於前。殊云復應思擇
T2251_.64.0376a09: 寶疏設從此爲大科。何可修智
T2251_.64.0376a10: 大科
T2251_.64.0376a11: 十四左第二刹那謂加法苦 百六十五左云。
T2251_.64.0376a12: 即一智體ナレトモ對治故名法智。以行相
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: 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_.64.0376a17: 前七智。故此九位爲未増。雜心六九左云。忍
T2251_.64.0376a18: 智。非智性故。集滅道比智不智。
T2251_.64.0376a19: 苦比智得名故
T2251_.64.0376a20: 十五右頌曰唯加行所得 大爲二。初二句
T2251_.64.0376a21: 總明見位。二次六句明三類智俗智。此有
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_.64.0376a25: 智行相境。六第八句明此智加行得舊論
句句結生
T2251_.64.0376a26:
T2251_.64.0376a27: 十五右論曰倶決定故 釋初二句。於
T2251_.64.0376a28: 三。一正釋。二然具下別明未來修行相念
T2251_.64.0376a29: 。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。必顯同類即彼
T2251_.64.0376b02: 雜心六九左曰。謂苦法智現在修。即彼未來
T2251_.64.0376b03: 苦法智。非忍非餘智。如是乃至道法智
T2251_.64.0376b04: 諸忍亦如是者。苦法忍現在修。即彼未來修。
T2251_.64.0376b05: 智非餘忍。一切忍亦如是。問。此中修相
T2251_.64.0376b06: 云何。答。修有四種。謂次下
二十左
習。得。治。遣。今
T2251_.64.0376b07: 習得。現在修爲習修。未來修爲得修。得
T2251_.64.0376b08: 修相者。婆沙一百六十八右云。謂現在世勝善
T2251_.64.0376b09: 因。引起未來諸善法得。由彼法故。説
T2251_.64.0376b10: 彼爲所修云云又正理七十四九左云。何謂爲
T2251_.64.0376b11: 修。謂習善有爲。令圓滿自在云云二中念
T2251_.64.0376b12: 住者。滅諦唯法。唯縁滅故。前苦等三通
T2251_.64.0376b13: 念住。三中婆沙百七二左四復次。一見道
T2251_.64.0376b14: 處所定對治定故。二三同此二因。四見道中
T2251_.64.0376b15: 初得諦。初得現觀。故唯修同分。修道竝
T2251_.64.0376b16: 上。修同分不同分。雜心云。答彼初得
T2251_.64.0376b17: 。故見道初見諦。故唯修自分餘。又不
T2251_.64.0376b18: 雜道故。捷疾故。不道故已上
T2251_.64.0376b19: 十五右唯苦集滅未能兼修 此中有二。初
T2251_.64.0376b20: 正釋。二問答。初中有三。初正釋。次於一下
T2251_.64.0376b21: 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: 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_.64.0376b25: 智。舊論十九十七右對觀後智。遮餘位中。
T2251_.64.0376b26: 既就諦觀後邊名。忍是初。法智是中。由
T2251_.64.0376b27: 是理餘位無
T2251_.64.0376b28: 十五右道類智時種性多故 二問答。答中
T2251_.64.0376b29: 二。一示正義。二擧破異説。初中有二義
T2251_.64.0376c01: 一約曾未曾。曾於凡位。無無漏道。故入
T2251_.64.0376c02: 見道。亦無得修。二約遍不遍。有正釋通妨
T2251_.64.0376c03: 寶疏
最精
正理七十四十左云。謂三諦中依事現
T2251_.64.0376c04: 。容一行者總得其邊。必無能遍修道。
T2251_.64.0376c05: 異根性道不修。故於自根性。雖
T2251_.64.0376c06: 修。百千分中不一故
T2251_.64.0376c07: 十五左有言此是不應爲證 二擧破異説
T2251_.64.0376c08: 雜心六十左三因。初二同此。彼第三云。等
T2251_.64.0376c09: 智是見道眷屬。比智是修道。今破意。十五心
T2251_.64.0376c10: 見道唯是有部宗。又外國師爲十六心皆是
T2251_.64.0376c11: 見道。如婆沙百四十三七右故非立敵極成
T2251_.64.0376c12: 正理師以此義本義。順宗故。又雜心同上
T2251_.64.0376c13: 云。問。法智何故不修。答。諦無間不究竟。故
T2251_.64.0376c14: 若修者。應無間等中。意言諦諦觀未
T2251_.64.0376c15: 。有後類觀。故若修者。不現觀邊。應
T2251_.64.0376c16: 現觀中俗智
T2251_.64.0376c17: 十五左此世俗智理不成立 此即釋不生
T2251_.64.0376c18: 二字七。一正明。二論主問。三有部答。四
T2251_.64.0376c19: 論主難。五有部通。六論主難絶。七論主示
T2251_.64.0376c20: 部義。此即初六也。一中雜心六十左云。是不
T2251_.64.0376c21: 生法。依隨信行隨法行故。彼隨信行隨法行
T2251_.64.0376c22: 成就。而不現在前。舊論十九十八右云。此智
T2251_.64.0376c23: 在觀及出觀位。一向不生爲法。若入
T2251_.64.0376c24: 此智。以相違故。若出觀亦不
T2251_.64.0376c25: 此智。以心麁
T2251_.64.0376c26: 十五左如古師説不樂此義 七論主示
T2251_.64.0376c27: 部義三。一標。二有部問。三經部答。此有
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_.64.0377a02: 故光記勝於觀内未可依者是種子。光三
T2251_.64.0377a03: 釋初<#0377_1/>爲爲正。順理故。謂經部立種子。以
T2251_.64.0377a04: 規模。今對現起。非種子何。又附
T2251_.64.0377a05: 。故彼十九十九右云。由出世法功力故。此
T2251_.64.0377a06: 對觀後智則所修。云何已修觀後。出觀人
T2251_.64.0377a07: 四諦境。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_.64.0377a12: 名。如論四(十六左)
十三(十右)等
前經部所立相續轉變
T2251_.64.0377a13: 差別
T2251_.64.0377a14: 十六右隨依何地七地俗智 此中見道以
T2251_.64.0377a15: 欲不依。故不未至下。唯一地又無色
T2251_.64.0377a16: 界不依。故不無色。雜心六十左云。所
T2251_.64.0377a17: 以無色界不修。以見道故。俗智修欲。而
T2251_.64.0377a18: 無色者。正理七十四十二右云。謂此俗
T2251_.64.0377a19: 智七地爲依。即未至中間四靜慮欲界。問。前
T2251_.64.0377a20: 十二左依地門。俗智依欲界乃至有頂何不
T2251_.64.0377a21: 至上鮮本及舊論有乃字非也。
句故。故正理顯宗明本如
解云。彼通
T2251_.64.0377a22: 總。此約觀後邊者。故正理云此俗智
T2251_.64.0377a23: 十六右隨於何諦此諦爲境 諦所得此智
T2251_.64.0377a24: 行相。則同此諦行相。由對觀同行相
T2251_.64.0377a25: 則已雜心六十左云。若苦無間等邊有四事
T2251_.64.0377a26: 欲界縁欲界苦。色界縁色無色界苦。集滅無
T2251_.64.0377a27: 間等邊亦如是。此後智不無色故。能縁
T2251_.64.0377a28: 唯云色界。所縁諦色無色合立。故不
T2251_.64.0377a29: 。云色無色。故正理七十四十二左亦於
T2251_.64.0377b01: 能縁。但云色界。於所縁總云上也。非是自
T2251_.64.0377b02: 下地縁差別
T2251_.64.0377b03: 十六右見道力得加行所得 釋第八句
T2251_.64.0377b04: 二。初正釋。後總示所修體。明此智加行得
T2251_.64.0377b05: 唯者簡生得。光記亦簡離染者非也。此智
T2251_.64.0377b06: 分故。故舊論十九十九右云。世俗智有
T2251_.64.0377b07: 。一性法得。二修習得。此智但是修習得
T2251_.64.0377b08: 十六右智増故立爲其自性 後總示所修
T2251_.64.0377b09: 。謂見位得修通五蘊。應修法。而智増
T2251_.64.0377b10: 故名修智。是一分隣近釋
T2251_.64.0377b11: 雜心六十左云。若欲界者。則四陰性。以
T2251_.64.0377b12: 故。若色界者。五陰性。以定故。子註云。有
T2251_.64.0377b13: 則有定共色。故有色陰。是以有五陰
T2251_.64.0377b14: 十六右頌曰修六八 初二句明初刹那。顯
T2251_.64.0377b15: 未已別或。後六句明住果位。此中有
T2251_.64.0377b16: 。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: 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
T2251_.64.0377b20: 。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_.64.0377b29: 十六左論曰現修二智 此中頌文。雖唯明
T2251_.64.0377c01: 未來修。於長行兼添説現修。下諸位亦如
T2251_.64.0377c02: 是。又是學位故。唯就八智。不盡無生。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_.64.0377c05: 十六左未離俗者有頂治故 他心智唯依
T2251_.64.0377c06: 四根本。若不離欲得。故於未離欲
T2251_.64.0377c07: 之。無世俗智者。彼唯有漏非有頂能治。以
T2251_.64.0377c08: 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
T2251_.64.0377c10: 類智他心。何故超越人。入見時不修。答。
T2251_.64.0377c11: 前已簡訖。云何簡説。謂前三右已説。此他心
T2251_.64.0377c12: 智見道中無。總觀諦理。極速轉故寶二十九右
正理
T2251_.64.0377c13: 婆沙百五十四左云。修種類者。如此中説。未
T2251_.64.0377c14: 曾得道。初現在前。所修未來。彼種類道乃至
T2251_.64.0377c15: 評曰。有漏道以有漏無漏道種類。無漏
T2251_.64.0377c16: 道以無漏有漏道種類。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
T2251_.64.0377c19: 十六左斷欲修斷苦集滅道 此釋第三四
T2251_.64.0377c20: 五三句。雖得修同。現修別故。文前後説。八
T2251_.64.0377c21: 解脱者。是有欲餘道一分。有欲故不
T2251_.64.0377c22: 第九。爲言。殊言有欲。何以故。雖
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
T2251_.64.0377c28: 上論
(五右)
下皆準之。斷欲加行者。攝得九
T2251_.64.0377c29: 。如前辨。有欲勝進者。約終施有欲言。以
T2251_.64.0378a01: 頌文。顯勝進是前八。前云八解脱。亦是
T2251_.64.0378a02: 有欲釋。問。斷欲中何故於加行勝進
T2251_.64.0378a03: 類智。非無間解脱。答。無間解脱正斷證故。
T2251_.64.0378a04: 類。加行勝進寛遊。故亦修
T2251_.64.0378a05: 十六左斷有頂地加他心 上地故有四類
T2251_.64.0378a06: 兼治故有二法。世俗非有頂能治。故除。此
T2251_.64.0378a07: 是解脱道。容預故有他心。盡無生未得。故
T2251_.64.0378a08:
T2251_.64.0378a09: 十六左斷有頂地集滅道六下釋第七八句
T2251_.64.0378a10: 二。此釋上無間修六。與前八解脱現修
T2251_.64.0378a11: 同。而得修別。故離説。是無間道故除他心
T2251_.64.0378a12: 雜心六十一
云。非他心智。無礙道相違故
T2251_.64.0378a13: 十六左斷欲修斷四諦他心 二釋餘道及
T2251_.64.0378a14: 修八。先兼明現修。後正明得修。現修有
T2251_.64.0378a15: 。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: 有漏故有俗。餘如上辨。欲修斷第九勝
T2251_.64.0378a18: 進等中。有俗智者。寶疏三十一
左二行云云
法類互修
T2251_.64.0378a19: 因力相資。如正理論記。斷上七地等
T2251_.64.0378a20: 勝進中有他心智。此道容預故。具如光記
T2251_.64.0378a21:
T2251_.64.0378a22:   今示圖曰
T2251_.64.0378a23:
T2251_.64.0378a24: 十七左論曰隨應現修 此中諸者。五種姓
T2251_.64.0378a25: 各有九無間。故言諸。然寶疏無間道有五。
T2251_.64.0378a26: 性非一。故言諸者非也。是迷十九
右終
五無
T2251_.64.0378a27: 。今詳曰。彼修道故云五。今練根故不爾。
T2251_.64.0378a28: 故下十八
右五
五前八解脱。已於解脱。開九。
T2251_.64.0378a29: 餘無間等。豈爲爾。苦與法。苦與類等二
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T2251_.64.0379a01: 二現修故言隨應
T2251_.64.0379a02: 十七左似見道故不修世俗 光有三解。即八。
T2251_.64.0379a03: 四。一。無間不同。各約其道用。今詳雜心六
T2251_.64.0379a04: 十一左云。非等智見道故。彼且約信解求
T2251_.64.0379a05: 見至故云以。法勝四卷第三五左云。彼未曾
T2251_.64.0379a06: 得修功徳非已曾得。是以不等智。準
T2251_.64.0379a07: 未曾得今得義。似見道鑿説
T2251_.64.0379a08: 十七左諸解脱道謂加他心 光記通難有
T2251_.64.0379a09: 三釋。第三似
T2251_.64.0379a10: 有餘師言亦修世俗 此通未已。六即成
T2251_.64.0379a11: 七。七是成八。故總云解脱道。舊論曰。有餘
T2251_.64.0379a12: 師説。世俗智於二位中修。婆沙百七四左
T2251_.64.0379a13: 未已離。各有兩説。竝言有説而無評。雜
T2251_.64.0379a14: 心六十一左法勝三五左七右竝唯擧初説。今
T2251_.64.0379a15: 論主爲然。故言有餘。以顯後是不正義
T2251_.64.0379a16: 十九右除微微心唯修俗故 正理七十四
十六左
T2251_.64.0379a17: 三十六
七右
此。又婆沙百七六左云。起滅盡
T2251_.64.0379a18: 微微心時。現在唯修世俗智。未來亦唯
T2251_.64.0379a19: 世俗智。光記唯引婆沙。證無漏。寶
T2251_.64.0379a20: 疏更辨微微心與聞思惠差別爲是問。婆沙
T2251_.64.0379a21: 微微心於無漏徳中此。於有漏徳中
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。尚不有漏。答。滅盡
T2251_.64.0379a24: 定通漏無漏所修徳。今據有漏邊。彼約
T2251_.64.0379a25: 漏邊。亦不相違。復彼云微細心。是麁微微
T2251_.64.0379a26: 。故云修八。亦無
T2251_.64.0379a27: 十九右靜慮攝者隨應現修 百七六右
T2251_.64.0379a28: 中。無漏念住。義無礙同此。云四法四類
T2251_.64.0379a29: 隨二現修。而又云。起無漏辨無礙解。云
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T2251_.64.0380a01: 法道類智隨二現修。何今相違。解云。非
T2251_.64.0380a02: 。今四。法類者總説。若分別如婆沙
T2251_.64.0380a03: 十九右無色攝者唯四類智 百七六右云。依
T2251_.64.0380a04: 無色定無漏義無礙解解脱。四類智隨二
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。故不數。唯云隨應
T2251_.64.0380a07: 思擇
T2251_.64.0380a08: 十九右異生離染現修世俗 此中初總兼明
T2251_.64.0380a09: 現修。二斷欲下正明未來修。於其中二。
T2251_.64.0380a10: 初明修二。後明修一。此文是總明現修。通
T2251_.64.0380a11: 離染諸地四道。一百七初右文極分明一一云
T2251_.64.0380a12: 唯世俗智。既云唯不異求。正理。顯宗亦
T2251_.64.0380a13: 此論。光記作三解。初唯俗義爲是。寶疏
T2251_.64.0380a14: 理。破光後二解。甚得矣
T2251_.64.0380a15: 十九右論曰此地有漏 諸道者。正理釋
T2251_.64.0380a16: 聖爲離。云有漏無漏加行等道。此亦可爾。
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: 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_.64.0380a21: 修亦唯此地。由是舊論十九二十
一左
云。復次於
T2251_.64.0380a22: 何道中。所修智有幾地。世俗智者隨道所依
T2251_.64.0380a23: 。此地惑由道初得此地依止。未來
T2251_.64.0380a24: 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。爲此地欲是得
T2251_.64.0380a26: 下修。此中二類。就依地。就得地異。謂道
T2251_.64.0380a27: 起所依地爲依地。道初所得法地爲
T2251_.64.0380a28: 。雖依地得地同。然亦有別。故分爲
T2251_.64.0380a29: 。顯宗釋得此地云。隨依何地。離下地染
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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: 中對所離下地上地。實是所得此地。依
T2251_.64.0381a04: 上地下地染。得其上地故。此中無爲離
T2251_.64.0381a05: 。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
T2251_.64.0381a07: 。而今既約離染。何不説。故正理釋頌。唯
T2251_.64.0381a08: 一義不彼。顯宗亦釋頌。本義同正理。然
T2251_.64.0381a09: 有説別義耳。寶疏亦同光第一解也」
T2251_.64.0381a10: 十九左聖爲離此及下無漏 此中有三類
T2251_.64.0381a11: 初正釋。後別釋爲離此言。聖者顯是無漏
T2251_.64.0381a12: 聖人。何以故。前章非聖故。爲離此
T2251_.64.0381a13: 者。雜心六十二左云。若此地離欲即修此地及
T2251_.64.0381a14: 下地。謂初禪離欲。即修初禪功徳及未來
T2251_.64.0381a15: 即新
未至。
是乃至第一有離欲修一切地無漏
T2251_.64.0381a16: 功徳。法勝六卷第四八左亦同。四卷三六左
T2251_.64.0381a17:
T2251_.64.0381a18: 十九左爲離此言通二四道 恐唯無漏中
T2251_.64.0381a19: 無間解脱。故言有漏無漏二各四道。二道
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: 是。亦爲顯無漏上下地自在。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: 特標別。云唯初盡等。故今此文唯言
T2251_.64.0381a25: 地上下。而不得地依地等。又解。二修其
T2251_.64.0381a26: 生地上下齊均。故法勝六卷四九右曰。無學初
T2251_.64.0381a27: 心修諸地生功徳漏無漏一切者。得阿羅漢
T2251_.64.0381a28: 。一切地漏無漏功徳一切修進。若住欲界
T2251_.64.0381a29: 阿羅漢果法或如是。若住色界阿羅
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T2251_.64.0382a01: 者。彼二上─界功徳修進滿足。是故一界
T2251_.64.0382a02: 生如是。地地應當知。此文漏無漏竝標。通
T2251_.64.0382a03: 生上下地故。若爾此論亦是通上。總辨
T2251_.64.0382a04: 生上下地。又解。有漏生上不下。無漏上
T2251_.64.0382a05: 下無遮。故雜心六十三右曰。無學初心。盡智
T2251_.64.0382a06: 相應心。修九地功徳。已説修無漏功徳。有
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。除欲界是。乃至非想非非想處。即
T2251_.64.0382a11: 彼地善。此文簡無漏一切地。而於有漏
T2251_.64.0382a12: 生上下。依此義。今論反顯無漏生上亦
T2251_.64.0382a13: 下。彼法勝論總想説。未分細。又百五十六
T2251_.64.0382a14: 云。謂不淨觀乃至盡智現在前時。能修未來
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: 漏無漏
T2251_.64.0382a18: 二十右諸所言修勢力劣故 釋第八句
T2251_.64.0382a19: 修相。初總釋能所修。謂若下別逆釋。初明
T2251_.64.0382a20: 所修是非。二若先下明能修是非。此言諸所
T2251_.64.0382a21: 。顯現未。是就未來得修。故云今得
T2251_.64.0382a22: 現在習修。故云今起。有現在前而不
T2251_.64.0382a23: 未來。故如是相對明此。光記擧定蘊文
T2251_.64.0382a24: 三解和會。今詳。一百六十三四左云。問。
T2251_.64.0382a25: 何故已得善法現在前時。不未來耶。答。
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_.64.0382a28: 時。惟有漸盡。更有無之
誤也
餘勢。云能修未來
T2251_.64.0382a29: 人受用先所積財。惟有漸滅。更無増益
T2251_.64.0382b01: 復次作功徳起者。能修未來。非曾得法
T2251_.64.0382b02: 功用。故不未來乃至
廣説。
又百五十六
T2251_.64.0382b03: 云。若惟依得修説應四句。謂或有
T2251_.64.0382b04: 在非正修。如曾得道今現在前。或有正修
T2251_.64.0382b05: 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: 正修。如道過去及未來已修已息。與
T2251_.64.0382b08: 異也。此次有光記所引文。彼已分
T2251_.64.0382b09: 去未來過去。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
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_.64.0382b15: 若依光者應
初二
T2251_.64.0382b16: 二十左頌曰依有漏法 此四修及兩國師異
T2251_.64.0382b17: 説。婆沙百五十二左百六十三三右離心十十五
T2251_.64.0382b18: 竝出。於有爲善得習二。於有漏法
T2251_.64.0382b19: 遣二。是竝由義門差別。雜心十十五右云。謂
T2251_.64.0382b20: 初念未曾得有爲功徳。習修者。謂曾得
T2251_.64.0382b21: 善法相續生光破此意言。一闕未曾得。曾未曾倶
習修故。二闕初念失。云相續故。習
T2251_.64.0382b22: 修通初後念故。今詳曰。此破未敵。彼曾未曾相對明
故。非未曾。不唯故。如婆沙現在正修四句
T2251_.64.0382b23: 中唯約曾未曾。又相續者。必通初後。若無
何續後。不第二念已去相續故。無
T2251_.64.0382b24: 對治修者。謂四種對治名爲對治修。是有漏
T2251_.64.0382b25: 法敵對治道。斷治者。謂斷煩惱故修道。是
T2251_.64.0382b26: 煩惱得彼子註云。上取能治能斷
修。今取所治所斷修。
能斷
T2251_.64.0382b27: 過現爲對治修。所斷惑滅爲除遣修。故有漏
T2251_.64.0382b28: 法爲依。立此二煩惱。起能對治道
T2251_.64.0382b29:
T2251_.64.0382c01: 如契經説善防善護 雜含十一十四右曰。云
T2251_.64.0382c02: 何六根善調伏。善關閉。善守護。善執持。善修
T2251_.64.0382c03: 習。於未來世。必受樂報。多聞聖弟子眼見
T2251_.64.0382c04: 色。不色相。不隨形。好任其眼根之
T2251_.64.0382c05: 趣向。常住律儀。世間貪憂惡不善法。不
T2251_.64.0382c06: 其心。能生律儀。善護眼根。耳鼻舌意根
T2251_.64.0382c07: 亦復如是。舊論十九二十
三右
云。如經言是六
T2251_.64.0382c08: 根已善調伏已善修。又雜含四十三五左云云
T2251_.64.0382c09: 又契經説乃至廣説 中含二十五左念身
T2251_.64.0382c10: 經曰。復次比丘修習念身比丘者。此身隨住
T2251_.64.0382c11: 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_.64.0382c15: 阿毘達磨倶舍論法義卷第二十六
T2251_.64.0382c16:
T2251_.64.0382c17:
T2251_.64.0382c18:
T2251_.64.0382c19: 阿毘達磨倶舍論法義卷第二
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
T2251_.64.0382c23: 初右如是已辨故名不共 大有二。一明
T2251_.64.0382c24: 。二六左共徳。初不共中有二。一擧
T2251_.64.0382c25: 名。二隨名別解。此即初也。此中大五。一
T2251_.64.0382c26: 總結前生後。舊論二十初右曰。説一切凡夫
T2251_.64.0382c27: 及聖人由通義一切智諸徳已。二於
T2251_.64.0382c28: 中下別生起不共。於中者簡持義。對六左
T2251_.64.0382c29: 共徳先。佛不共徳無量無邊。今唯成佛初
T2251_.64.0383a01: 盡智位徳。故云且。三何謂下問。四頌曰下頌
T2251_.64.0383a02: 答。五長行釋。長行中初正釋頌。後釋不共
T2251_.64.0383a03: 。若大乘者十八不共全別。如雜集十四
T2251_.64.0383a04: 攝論第九。伽七十九九右。又伽四十九明
T2251_.64.0383a05: 一百四十不共徳。於中有此十八不共
T2251_.64.0383a06: 一左且佛十力於境無礙故 第二隨名別
T2251_.64.0383a07: 釋有二。一正明不共。二明諸佛同異。初中
T2251_.64.0383a08: 四。光寶同爲五科。無大失。而不列名
T2251_.64.0383a09: 。又諸佛同異結前文不爾。故理亦不
T2251_.64.0383a10: 也。初六句出體。次四句諸門分別。於中有
T2251_.64.0383a11: 四門。婆沙三十十四左舊婆沙二十三初左
T2251_.64.0383a12: 多重諸門。雜心六十八左法勝六卷四十三左
T2251_.64.0383a13: 卷三十左甘露味下四右十力配諸智。増一四
T2251_.64.0383a14: 十二三左一經。廣説十力。中含四十七十九
T2251_.64.0383a15: 多界經是處非處廣分別。正理論引二經
T2251_.64.0383a16: 此論亦前引多界經是處非處文
T2251_.64.0383a17: 初左論曰十智爲性 初一是總。次九是別。
T2251_.64.0383a18: 總別並列爲十種。故正理論曰。此智通縁
T2251_.64.0383a19: 非情境。與一切智皆不相違。恐略説少
T2251_.64.0383a20: 悟。故復此中析出餘九。處與非處
T2251_.64.0383a21: 違釋。智即力持業釋。處非處之智力境第七
T2251_.64.0383a22: 依主。縁一切法故。具有十智。爲餘所
T2251_.64.0383a23: 有智。殊云如來十智
T2251_.64.0383a24: 初左二業異熟謂除滅道 舊論曰。於業及
T2251_.64.0383a25: 果報中。業因即集諦。異熟果即苦諦。故婆沙
T2251_.64.0383a26: 三十十五左云。唯縁苦集。十力經説。知他衆
T2251_.64.0383a27: 生因縁處所受其果報。滅道二智不苦集
T2251_.64.0383a28: 有漏。故唯八智。三中四靜慮八解脱論二十九
(四右)
T2251_.64.0383a29: 等持空無相無願三三摩地
論二十八(十七左)
四禪四無色之八等至
T2251_.64.0383b01: 論二十八
(五右)
是通本邊。今且擧四類境。婆沙三十
T2251_.64.0383b02: 十四左靜慮解脱等持等至發起雜染清淨
T2251_.64.0383b03: 智力。彼釋曰。此通縁善不善無記。通縁
T2251_.64.0383b04: 雜染清淨有爲法故。雜染法中有不善故。
T2251_.64.0383b05: 彼不唯縁定。亦通縁定淨定之法
T2251_.64.0383b06: 正理。顯宗釋此。今約勝唯説定。故十力
T2251_.64.0383b07: 經云。知若干種解脱無量解脱。舊婆沙唯
T2251_.64.0383b08: 禪解脱三摩提智力此云
等持
三摩跋
T2251_.64.0383b09: 此云等至。舊倶舍云禪解脱三摩提三摩
T2251_.64.0383b10: 跋提智力此。四中舊論云轉轉根智力
T2251_.64.0383b11: 此中根者。正理兩釋。初説爲信等五根。後
T2251_.64.0383b12: 意等根。十力經云。知他衆生智惠多少
T2251_.64.0383b13: 上與下相違釋。上下即根持業釋。五中舊論
T2251_.64.0383b14: 種種欲智力。十力經説。知他衆生心中所
T2251_.64.0383b15: 是前説他心智所
縁十一對心是也
勝解是心所於境印可。是
T2251_.64.0383b16: 三性。今非必是勝解心所。故顯宗云
T2251_.64.0383b17: 。而會解脱名。云意樂。勝解脱。名差別故。
T2251_.64.0383b18: 若不爾者。唯知心所一勝解。應經他心
T2251_.64.0383b19: 智所縁不十一對等心。舊論亦云欲。是
T2251_.64.0383b20: 樂欲所念心也。六中界者。舊論作性。是性類
T2251_.64.0383b21: 差別義。故正理云。種種界者。顯各別義顯宗
全同
T2251_.64.0383b22: 又十力經云。知若干種界。若干種持。若干種
T2251_.64.0383b23: 。如實知之。準此經意。如實知陰界入諸
T2251_.64.0383b24: 法性相差別。名種種智力。雖三所知。如
T2251_.64.0383b25: 界品。經文於餘力衆生言。處非處及此
T2251_.64.0383b26: 之。定知通情非情。正理所引契經。亦復
T2251_.64.0383b27: 是。彼云。又佛説。於有情種種勝解。皆如
T2251_.64.0383b28: 實知。又佛説。於世間種種界一界。皆如
T2251_.64.0383b29: 實知。顯宗顯此義志性隨眠。及諸法
T2251_.64.0383c01:
T2251_.64.0383c02: 如是四力除滅智 新舊婆沙雜心等並同。
T2251_.64.0383c03: 然甘露味論下四右二三四五六力九智除
T2251_.64.0383c04: 。盡智即滅盡智。加二言者。恐文有脱。應
T2251_.64.0383c05: 二力八智
T2251_.64.0383c06: 七遍趣行十智爲性 依兩義釋名有異。
T2251_.64.0383c07: 舊論云遍行道智力。道通能所趣。雜心云
T2251_.64.0383c08: 種趣力者。趣道也。亦渉能所妨。舊婆沙
T2251_.64.0383c09: 至一切道智力。法勝論云至處道智力。此
T2251_.64.0383c10: 二文能至似本。按。西方異説隨樂作譯文
T2251_.64.0383c11: 或於至存能所。亦無妨。今此初説但據
T2251_.64.0383c12: 。趣謂所趣。行是能趣。趣之行依主。或趣亦
T2251_.64.0383c13: 能趣。趣即行持業釋。是雜心論師義。故彼云。
T2251_.64.0383c14: 地獄乃至涅槃。彼縁起及衆具故名趣力
T2251_.64.0383c15: 光記云。準此所趣果唯是滅者非也。無爲非
T2251_.64.0383c16: 能趣。故除滅智。非唯是所趣故除此。由
T2251_.64.0383c17: 雜心云地獄乃至涅槃。所趣通一切也。
T2251_.64.0383c18: 後説不唯能趣。亦取趣所趣。行能趣相違釋
T2251_.64.0383c19: 所趣。所趣通五趣及涅槃。故加滅智十。
T2251_.64.0383c20: 是毘婆沙及甘露味論義。雜心云有説趣。智
T2251_.64.0383c21: 力是十智性。顯自義是九智。此初説婆沙新
T2251_.64.0383c22: 舊等無之。唯見雜心
T2251_.64.0383c23: 二右八宿住隨皆俗智性 宿住是境。餘四
T2251_.64.0383c24: 字是能知。隨彼彼曾事。皆能如實憶念知。故
T2251_.64.0383c25: 名也。隨即念由隨念而知。持業依主可知。
T2251_.64.0383c26: 此死彼生。顯未來義。先死後生。十力經云。
T2251_.64.0383c27: 復次如來悉知一切所趣心之道。或一生。二
T2251_.64.0383c28: 生。三生。四生。五生。十生。五十生。百生。千生。
T2251_.64.0383c29: 億百千生。無量生。成劫。敗劫。無數成敗劫
T2251_.64.0384a01: 中。我昔生彼處是字。是食此之食
T2251_.64.0384a02: 其苦樂壽命長短死此生彼。彼死生此。
T2251_.64.0384a03: 自憶是無數宿命之事。復次如來知衆生
T2251_.64.0384a04: 生死之趣。以天眼衆生之類。善色惡色。
T2251_.64.0384a05: 善趣惡趣。隨行所種。皆悉知之。或復衆生
T2251_.64.0384a06: 身口意行惡。誹謗賢聖。造邪見業。身壞命
T2251_.64.0384a07: 終。生地獄中。或復衆生身口意行善。不
T2251_.64.0384a08: 謗賢聖。恒行正見。身壞命終。生善處天上
T2251_.64.0384a09: 是謂名爲天眼。清淨觀衆生類之所趣之行
T2251_.64.0384a10: 已上此契經中二或復。若是説遍趣行力。不
T2251_.64.0384a11: 爾彼經闕第七力故。此二力唯俗智。於
T2251_.64.0384a12: 婆沙者。徑庭説此。舊婆沙二十三二右云。宿
T2251_.64.0384a13: 命智力。如舊阿毘曇人説。是等智。尊者婆已
T2251_.64.0384a14: 説。是四智。法智。比智。苦智。等智。尊者瞿沙
T2251_.64.0384a15: 説。是六智。除盡智。無生智。滅智。他心智
T2251_.64.0384a16: 按瞿沙所造甘露味論。七八二力唯爲等智。蓋
舊文瞿沙字。若波奢誤矣。波奢是脇尊者也。
評曰。應
T2251_.64.0384a17: 前説。一等智者好。生死智力。舊阿毘曇
T2251_.64.0384a18: 人説。是一等智。尊者婆已説。是四智。法智。
T2251_.64.0384a19: 比智。集智。等智。眞實義者。是一等智
T2251_.64.0384a20: 二右十漏盡智十知爲性 漏盡所縁。智力
T2251_.64.0384a21: 能縁。智言必不能縁。故有異説。婆沙三
T2251_.64.0384a22: 十三左所縁門中云。若縁漏盡境故。則縁
T2251_.64.0384a23: 滅諦。若依漏盡身故。則縁一切法。但縁
T2251_.64.0384a24: 漏盡擇滅。無苦集道三諦智。滅是非心。無
T2251_.64.0384a25: 他心智。滅諦故有滅智。通上下界類法
T2251_.64.0384a26: 佛故有盡無生。滅諦後邊有俗智。故但六智。
T2251_.64.0384a27: 若縁擇滅所依相續身中所得法。通一切法
T2251_.64.0384a28: 故。具有十智。此兩説。婆沙。雜心竝出。六卷
T2251_.64.0384a29: 法勝四十四左云。若漏盡。若漏盡方便無礙智
T2251_.64.0384b01: 漏盡智力。似後説。甘露味論云。十力
T2251_.64.0384b02: 九智除等智。此異諸説。此後三力如次。宿
T2251_.64.0384b03: 住通天眼通漏盡通三。顯宗云。然不別説
T2251_.64.0384b04: 心力者。義已攝在根等力中。以他根等中
T2251_.64.0384b05: 心心所故。正理
亦同
詳曰。勝解智力。正是他
T2251_.64.0384b06: 心通。何以知之。中含十九二十
三左
他心通
T2251_.64.0384b07: 其所知示十雙二十隻心。同十力經第五力
T2251_.64.0384b08: 所知十二對二十四隻心
T2251_.64.0384b09: 二右已辯自性名十一地 婆沙三十一十五
T2251_.64.0384b10: 云。地者。宿住。死生在四根本靜慮。是通性
T2251_.64.0384b11: 故。近分。無色。及不定地。非通所依故無。此
T2251_.64.0384b12: 二餘力有漏者在十一地。無漏者在九地。今
T2251_.64.0384b13: 總説云十一
T2251_.64.0384b14: 已辯依地男子佛身 佛身亦雖是男。而
T2251_.64.0384b15: 所簡。故亦言此。謂欲二乘故。婆沙總
T2251_.64.0384b16: 二十一門分別。今以圖略示之
T2251_.64.0384b17:
T2251_.64.0384b18: 二右以於一切隨欲能知 婆沙三十十五右
T2251_.64.0384b19: 不可屈義。不可伏義。不可摧義。不可害義。不
T2251_.64.0384b20: 可轉義。不可覆義。能遍覺義。能荷擔義。堅固
T2251_.64.0384b21: 義。最勝義。能制他義。是力義。六卷法勝四
T2251_.64.0384b22: 三左隨自樂欲能成就義。無障礙義。能制義。
T2251_.64.0384b23: 無能侵欺義。能映奪他義。是力義。雜心六
T2251_.64.0384b24: 九右不伏。不屈。無勝。無動。故説力。此中無障
T2251_.64.0384b25: 礙義含諸義。故論主從寛説。雜心六二十
二左
T2251_.64.0384b26: 三乘差別曰。聲聞不方便。見千世界。方便
T2251_.64.0384b27: 者見二千世界。縁覺不方便見二千世界。方
T2251_.64.0384b28: 便見三千世界。佛不方便見三千世界。方便
T2251_.64.0384b29: 無量無邊億百三千世界
T2251_.64.0384c01: 二右餘此相違生多少等 簡二乘。初正示。
T2251_.64.0384c02: 後指二事有礙。捨求度人事縁出賢愚
T2251_.64.0384c03: 因縁經第四卷。鷹所逐鴿縁者。婆沙八十三
T2251_.64.0384c04: 十三左曰。曾聞世尊與舍利子一處經行。有
T2251_.64.0384c05: 一鳥爲鷹所逐怖。急便趣舍利子影。怖猶
T2251_.64.0384c06: 止。擧身戰慄。復趣佛影。身心坦然。時舍
T2251_.64.0384c07: 利子合掌白佛。如何此鳥至我影中。猶有
T2251_.64.0384c08: 恐懼。纔至佛影。心無驚怖。身不戰慄。世尊
T2251_.64.0384c09: 告言。汝六十劫修不害意。我於三大無數劫
T2251_.64.0384c10: 不害意。汝有害習。我已永斷。故令
T2251_.64.0384c11: 已上此文足過去久遠不知。又婆沙百
T2251_.64.0384c12: 十七左身子不人前後二際生多少
T2251_.64.0384c13: 。故不力。而不鳩也。然今云前後
T2251_.64.0384c14: 。更應明文。稽古下三十
三右
云。其鴿事縁
T2251_.64.0384c15: 經見。蓋殘缺矣。鴿驚怖舍利子影事縁。
T2251_.64.0384c16: 薩婆多論。毘婆沙等論。而無前後際
T2251_.64.0384c17: 。獨見智度論十一。諸註引以爲證。而不
T2251_.64.0384c18: 小乘所誦本有乎否也。雖於義
T2251_.64.0384c19: 乎。其寡陋亦甚矣。今詳曰。唯是世傳詞非
T2251_.64.0384c20: 義所設。設引大乘經論。有何恥乎。故舊論
T2251_.64.0384c21: 二事並云曾聞
T2251_.64.0384c22: 二左如是諸佛心力無邊 光寶並入後段
T2251_.64.0384c23: 今云。對舍利子智有邊限。結諸佛心力無
T2251_.64.0384c24: 。須前段。若屬後段者。是何爲乎。非
T2251_.64.0384c25: 結前已説等言故。亦非下標。心身異故。
T2251_.64.0384c26: 是舊論二十二左云。如是由智無對怨及
T2251_.64.0384c27: 故。佛世尊心力如境界。無邊際。若
T2251_.64.0384c28: 心力如是。身力云何偈曰。準彼思此。蓋文
T2251_.64.0384c29: 錯脱。應心力已知。云何身力。又此下
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T2251_.64.0385b21: 明身力非初盡智時。正理論七十五
(九右)
云。已
T2251_.64.0385b22: 諸佛心力方隅。當菩薩時所成身力
T2251_.64.0385b23: 頌曰
T2251_.64.0385b24: 云何身力此觸處爲性 婆沙三十七左
T2251_.64.0385b25: 婆沙二十二十四左廣出多説。此頌初二句。正
T2251_.64.0385b26: 身力量。第三句明所喩延力量。第四句出
T2251_.64.0385b27: 體。或言顯更有異説。等者等諸神名
T2251_.64.0385b28: 三右論曰力有勝劣 此長行大爲三。初正
T2251_.64.0385b29: 身力量。釋初二句。二大覺下對簡三人
T2251_.64.0385b30: 佛不共。初中有三師。第一師總喩義。謂
T2251_.64.0385c21: 佛身力。總等那羅延力。此釋初句。第二師
T2251_.64.0385c22: 節喩義。佛節節等彼力故。此釋第二句。此
T2251_.64.0385c23: 兩義。舊論二十三右並云有餘師。應音二十
T2251_.64.0385c24: 二十右云。那羅此翻爲人。延那此云生本
T2251_.64.0385c25: 謂人生本。即是梵王也。外道謂。一切人皆從
T2251_.64.0385c26: 梵王故。名人生本也。又八二十
二右
云。那羅延。
T2251_.64.0385c27: 晋言鉤鎖力士也。嘉祥中論疏一末七右云。
T2251_.64.0385c28: 那羅延此云生本。以是衆生本故也。花音
T2251_.64.0385c29: 五右堅固。探玄十五五十
八右
四左並譯云
T2251_.64.0385c30: 堅牢。花嚴大疏鈔四十五三十
七右
應音第八
T2251_.64.0385d21: 第三法救義。假喩義。此有正示反顯二。謂佛
T2251_.64.0385d22: 力無邊何齊彼。此顯或言所表。舊論云
T2251_.64.0385d23: 。正理。顯宗替大徳言理實。以顯正義
T2251_.64.0385d24: 今雖三。意在大徳。致反責故。婆沙三十
T2251_.64.0385d25: 八右曰。如契經説。菩薩身具那羅延力。此力
T2251_.64.0385d26: 其量云何。答有九説。第一説凡牛。毫牛。青
T2251_.64.0385d27: 牛。凡象。香象。大諾健那。鉢羅塞建提七種。
T2251_.64.0385d28: 十十増等半那羅延力。此一倍等菩薩身力
T2251_.64.0385d29: 第二説牛象等二十七。一一十倍等半那
T2251_.64.0386a01: 羅力。此半合二。等菩薩身力此上二竝
總喩義。
第三
T2251_.64.0386a02: 説菩薩身中有十八大節。一一等彼力。第
T2251_.64.0386a03: 四説十八大節。一一等十八那羅延力。第五
T2251_.64.0386a04: 説菩薩身中大小總有三百二十節。其最小
T2251_.64.0386a05: 一那*羅力。其次大節等二。漸次大者倍
T2251_.64.0386a06: 倍増。第六説菩薩身力等千藹羅伐拏龍象
T2251_.64.0386a07: 王力此云香業象也〕
正理文寶所
第七説菩薩大節十
T2251_.64.0386a08: 八。一一如千藹羅伐拏龍象王力。第八説三
T2251_.64.0386a09: 百二十節。其最小等倍藹羅伐拏龍象王
T2251_.64.0386a10: 漸次大者力倍倍増。第九説大徳義云云彼問
T2251_.64.0386a11: 云。若爾何故。契經中説菩薩身有那羅延
T2251_.64.0386a12: 。答。此力世間共所欽重。故以爲喩。而實
T2251_.64.0386a13: 然。此論初説當彼初二説。倶總喩故。此
T2251_.64.0386a14: 第二説當彼第三四五。並那羅延節喩故。謂
T2251_.64.0386a15: 大節。當第三第四。大小合當第五。而今
T2251_.64.0386a16: 綴文親彼第三也。彼第六七八三説。此無
T2251_.64.0386a17: 所當。非那羅延力故。大覺已下文隣大徳
T2251_.64.0386a18: 大徳。舊論有何以故徴故。然此文
T2251_.64.0386a19: 上三説。總以簡對顯佛不共。故婆沙三十
T2251_.64.0386a20: 十三右答不共。而十四右更問答骨節差別
T2251_.64.0386a21: 菩薩骨節。展轉相交。如龍蟠結。是故最
T2251_.64.0386a22: 。此對簡舊論。正理。顯宗亦同。婆沙三十
T2251_.64.0386a23: 四右轉輪王力亦不定。王四洲者。有那羅延
T2251_.64.0386a24: 。有金輪寶。王三洲者。有伐浪伽力。有
T2251_.64.0386a25: 銀輪寶。王二洲者。有鉢羅塞提力。有銅輪
T2251_.64.0386a26: 。王一洲者。有摩訶諾健那力。有鐵輪寶
T2251_.64.0386a27: 又有情骨節安立有異。凡常力者骨節相遠。
T2251_.64.0386a28: 象馬力者相近。有大諾健那力
輪王
T2251_.64.0386a29: 相接。如接板等。有鉢羅塞建提力
輪王
T2251_.64.0386b01: 相輪。有那羅延力
輪王
者連鎖。菩薩如
T2251_.64.0386b02: 蟠結。準彼鉤是銅輪鎖即金輪。又舊婆沙二
T2251_.64.0386b03: 十二十九左云。餘衆生骨節相遠。若人與
T2251_.64.0386b04: 等者骨節相近。大力者骨節相接。鉢建陀
T2251_.64.0386b05: 力者骨節相鉤。那羅延力者骨節連鎖。菩薩
T2251_.64.0386b06: 骨節蛟龍相結。如渇伽角辟支佛名曰
T2251_.64.0386b07: 已上詳曰。喩顯對明無敵從
T2251_.64.0386b08: 二左那羅延力唯多應理 第二明所喩那
T2251_.64.0386b09: 羅延力量第三句。初問二答。答中有三。
T2251_.64.0386b10: 一正釋頌。二叙異説三論主評取有説。初
T2251_.64.0386b11: 二説者正理。顯宗亦同。於婆沙中。未
T2251_.64.0386b12: 。彼第一説雖半力義。而名與數有異也。
T2251_.64.0386b13: 舊論二十三右大作差曰。偈曰百増象等七種
T2251_.64.0386b14: 力。釋曰。人道中百香象力敵一白象王力。百
T2251_.64.0386b15: 白象王力敵一摩訶諾那力。百摩訶諾那力
T2251_.64.0386b16: 一鉢娑建提力。百鉢娑建提力敵一娑郎
T2251_.64.0386b17: 伽力。百娑郎伽力敵一遮&T072933;羅力。百遮&T072933;
T2251_.64.0386b18: 力敵一那羅延力。如是百百増。詳曰。十百
T2251_.64.0386b19: 梵音相濫。是所誦異。又去凡象白象。而
T2251_.64.0386b20: 香象爲首。是亦所誦本別。彼婆沙第二説二
T2251_.64.0386b21: 十七牛象等中。有凡香白等諸象故。有説
T2251_.64.0386b22: 者。倍於前師。於所説中唯多應理者。論主
T2251_.64.0386b23: 取有説。令佛力増廣故。然顯眞實應
T2251_.64.0386b24: 。故云於所説。若約實義。彼假喩如大徳
T2251_.64.0386b25: 然。然光記云。論主評取法救所説。正理。顯
T2251_.64.0386b26: 宗亦同此説寶疏唯云評。其意
光不破故
者。何見文如
T2251_.64.0386b27: 是疎哉。前三説是佛身量異説。今兩説那羅
T2251_.64.0386b28: 延力量異説。能所喩遙別是一若不爾何故
T2251_.64.0386b29: 前段。不此評是二又正理。顯宗更叙
T2251_.64.0386c01: 第三説。謂千藹羅伐拏龍王力等那羅延力
T2251_.64.0386c02: 具如
寶引
而有評。其詞亦同此。彼衆賢取第三
T2251_.64.0386c03: 説千藹羅伐拏。故云於諸説中。今兩説故云
T2251_.64.0386c04: 所説。彼正理前既取大徳義理實。今亦
T2251_.64.0386c05: 何得取彼大徳義。前不異説理實
T2251_.64.0386c06: 故煩重故。而謂正理亦評取大徳之文
T2251_.64.0386c07: 非也。由是舊論二十三左曰。隨轉増爲已上
T2251_.64.0386c08: 是顯延力隨轉轉増長義爲勝。不爾者轉増
T2251_.64.0386c09: 言何爲
T2251_.64.0386c10: 三右如是身力七外別有 第三釋第四句
T2251_.64.0386c11: 力體總釋別釋。別釋有二師。於
T2251_.64.0386c12: 常談有十一。四是能造。謂地水火風。七
T2251_.64.0386c13: 是所造。謂滑濕輕重冷饑渇。初説約能造。後
T2251_.64.0386c14: 説約所造。而異常談。顯論主不欲。特云
T2251_.64.0386c15:
T2251_.64.0386c16: 婆沙三十七左五説
寶出
此論初説同
T2251_.64.0386c17: 初説。故舊論曰。云是四大勝類。顯即四大
T2251_.64.0386c18: 總勝爲身力。總弱爲身劣光第二釋爲是。寶疏
初二説者非也。
T2251_.64.0386c19: 正理七十五十右曰。如是身力觸處爲性。此
T2251_.64.0386c20:
是諸觸差別能所造故〕衆賢
婆沙評家。光記云
T2251_.64.0386c21: 正理意同婆沙者。言異義同。故云意同。然湛慧破云
説既有四五異同者。全不知者。寶疏無失。
T2251_.64.0386c22: 有説唯是大種差別此論
初説
有説是造觸離
T2251_.64.0386c23: 外有。有説力
脱乎
是重。劣者是輕。光記有
T2251_.64.0386c24: 。初解非也。不出義何辨正不。第二釋無
T2251_.64.0386c25: 失。第三猶非也。正理擧此故。無簡別故。是
T2251_.64.0386c26: 鑿中之至矣。寶疏八右終此論正理意各別。不
T2251_.64.0386c27: 和會
T2251_.64.0386c28: 三右論曰如第七力 文有三。一總指
T2251_.64.0386c29: 。二正明釋頌。三解名義。此即初二也。契
T2251_.64.0387a01: 經者。増一十九十五左一經一紙四十二
T2251_.64.0387a02: 亦具説。彼標云。如來具十種力。得四無所
T2251_.64.0387a03: 。在大衆中。能獅子吼。正明中正等覺者。
T2251_.64.0387a04: 即無畏。若正體後得別ナラハ是依主。二盡即永
T2251_.64.0387a05: 漏之永盡。漏永盡即無畏。亦漏永盡之無畏。
T2251_.64.0387a06: 三障即法障法之説。説障法即無畏。四出即
T2251_.64.0387a07: 道出道之説。説出道即無畏
T2251_.64.0387a08: 三右如何於智體即是智 此答中有二。初
T2251_.64.0387a09: 毘婆沙師義。彼三十一二右云。問。此四無畏
T2251_.64.0387a10: 何爲自性。答。亦以智爲自性。後論主解。
T2251_.64.0387a11: 光寶科如光有二釋
第二非也。
舊論二十四右云。無
T2251_.64.0387a12: 畏以無怖性。云何説智惠無畏。由
T2251_.64.0387a13: 此四法故。諸佛於大衆中。無復疑心故。説
T2251_.64.0387a14: 彼名無畏已下
論主解
此無疑是智惠所成。故於
T2251_.64.0387a15: 智説無畏。非智是
四顯何義。顯
T2251_.64.0387a16: 利利他義。前二是自利。後二是利他。復次此
T2251_.64.0387a17: 四唯是利益他事。能除説者垢及所説垢
T2251_.64.0387a18: 文無
此論
正理廢立中。初釋同舊文寶引又成
T2251_.64.0387a19: 實一十五左力與無畏。差別有多釋中云。又
T2251_.64.0387a20: 智故。不他人。故名無畏。又因名爲
T2251_.64.0387a21: 力。果名無畏。以智中無畏故。婆沙
T2251_.64.0387a22: 三十一五右二十復次。釋力竝畏差別。於
T2251_.64.0387a23: 中亦有因果義。準此等文。於諸文
T2251_.64.0387a24: 。而無辨別。今論主評簡云理實。是則論
T2251_.64.0387a25: 主解。雜心六二十
三左
云。問。世尊何故説此契經
T2251_.64.0387a26: 答。制善星及婆羅婆誹謗故説此契經。善
T2251_.64.0387a27: 星言。沙門瞿曇無人法。爲彼故説
T2251_.64.0387a28: 二無畏。婆羅婆言。沙門釋種子法我悉知見。
T2251_.64.0387a29: 彼故説後二無畏。復次前二無畏是
T2251_.64.0387b01: 自安。後二無畏是説安他。不屈伏義是無
T2251_.64.0387b02: 畏義。離恐怖
T2251_.64.0387b03: 三左論曰第三念住 文大分二。一釋頌。
T2251_.64.0387b04: 二問答不共。初中有二。一釋上句三字及
T2251_.64.0387b05: 下句。二釋念惠二字。初中初總指經説。二
T2251_.64.0387b06: 諸第下別示經要文。中含四十二分別六處
T2251_.64.0387b07: 十三左所説三意止是也。意者總説。止是住
T2251_.64.0387b08: 義。與念住異也。舊論。雜心。舊婆沙等名
T2251_.64.0387b09: 三念處。於大乘。雜集論十四七右大乘莊嚴
T2251_.64.0387b10: 論第七等説之。不智論二十一。三十七。
T2251_.64.0387b11: 止觀十二十五文句一之二八右性。共。縁。三念
T2251_.64.0387b12:
T2251_.64.0387b13: 四右此三皆用念慧爲體 此第一力攝在故。
T2251_.64.0387b14: 智是體性。復正憶念故。故二法爲體。約
T2251_.64.0387b15: 唯念。住即念名念住。是加三帶數釋。不
T2251_.64.0387b16: 四念住論二十
三(二右)
唯慧爲體而是隣近。問。婆沙
T2251_.64.0387b17: 但説三念處亦第一力攝。雜心六二十
四右
云。念
T2251_.64.0387b18: 處及大悲是性。相違如何。答。二中示隨一
T2251_.64.0387b19: 故不唯。今具示。問。豈不作論者意別。答。
T2251_.64.0387b20: 爾。中含文云捨無所爲。常念常智。今文
T2251_.64.0387b21: 正念正知。二法爲體。金口明説。雜集論
T2251_.64.0387b22: 云。所有定慧等爲體者。約相雜體
T2251_.64.0387b23: 四右唯佛於此得不共名 初説約習氣斷
T2251_.64.0387b24: 。後義約弟子屬不。後義意言。諸稱佛弟
T2251_.64.0387b25: 者。悉皆隨屬世尊。既有能屬弟子位。最
T2251_.64.0387b26: 順違倶。應甚歡慼。由是佛不歡慼。可
T2251_.64.0387b27: 謂是希奇。如是諸弟子既非聲聞。如
T2251_.64.0387b28: 大聲聞。設不歡慼希奇。以分故。
T2251_.64.0387b29: 又此二釋奪與異耳。光寶文異意全同
T2251_.64.0387c01: 四左此與悲異哀愍異故 四中三十一九右
T2251_.64.0387c02: 云。悲通依十地。謂四靜慮。四近分。靜慮中
T2251_.64.0387c03: 間。及欲界地。大悲唯在第四靜慮。五中又
T2251_.64.0387c04: 云。悲通依三乘及異生身。大悲唯依佛身
T2251_.64.0387c05: 六中又云。悲離欲界乃至第三靜慮染時得。
T2251_.64.0387c06: 大悲唯離有頂染時得。今且據初。但云欲。
T2251_.64.0387c07: 差別易顯故。八中二乘不無縁。故不平
T2251_.64.0387c08: 等。然光記云。但拔欲界有情苦故。與前所
T2251_.64.0387c09: 縁異。何差別哉
T2251_.64.0387c10: 四左已辯佛徳諸佛有差別 第二明諸佛
T2251_.64.0387c11: 同異光寶爲
非也
是總結佛十八不共。故云
T2251_.64.0387c12: 徳異餘。舊論云 已説諸佛由十八法
T2251_.64.0387c13: 他共
T2251_.64.0387c14: 五右由壽種姓住久近等 今以圖示七佛
T2251_.64.0387c15: 差別法義十二(十四左)記
此於此應
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T2251_.64.0388b01: 西域記二七左中含三十七二十右樓炭經六
T2251_.64.0388b02: 五左等。四姓具説
T2251_.64.0388b03: 五右諸有智者三恩圓徳 第二因明佛徳
T2251_.64.0388b04: 勸發有二。一明佛徳。二有諸愚夫下勸發。
T2251_.64.0388b05: 初中有三。一明三徳。二明徳無邊。三結歎。
T2251_.64.0388b06: 初中有四。一擧名數勸發。二徴。三列。四隨
T2251_.64.0388b07: 釋。此即初三也寶科總爲
非也。
T2251_.64.0388b08: 五左二一切智三一切種智 光三解。寶同
T2251_.64.0388b09: 。彼寶釋爲勝。是則眞俗二智
T2251_.64.0388b10: 五左斷圓徳四幷習斷 煩惱障斷者。除
T2251_.64.0388b11: 切煩惱三乘無學同。但異菩薩。此中斷者即
T2251_.64.0388b12: 擇滅。舊論竝云滅。然舊論云一一切解脱障
T2251_.64.0388b13: 。者錯寫。解脱障是下定障攝故。前論二十
T2251_.64.0388b14: 十右倶解脱云。由慧定力解脱煩惱解
T2251_.64.0388b15: 脱障故。彼舊論十八十八右云。由般若及三
T2251_.64.0388b16: 摩提。解脱惑障及八解脱障故。準知。今云
T2251_.64.0388b17: 解脱障。應煩惱障也。定障者。是諸不染
T2251_.64.0388b18: 汚無知。二乘及菩薩。雖分斷一切故。是
T2251_.64.0388b19: 佛不共。畢竟斷者。前二障永斷不退云畢竟
T2251_.64.0388b20: 。婆沙九六左云。不染汚者。聲聞獨覺雖
T2251_.64.0388b21: 斷盡。而猶現行。唯有如來。畢竟不起。煩惱。
T2251_.64.0388b22: 習氣。倶永斷。故由此獨稱正等覺者。舊論
T2251_.64.0388b23: 一切智障滅。若不畢竟斷。不一切智
T2251_.64.0388b24: 故竝習斷者。佛滅一切餘習故。光記定障斷
T2251_.64.0388b25: 非擇滅者非也。光記一九左此文
T2251_.64.0388b26: 三釋。如寶疏一二十
九右
已破
T2251_.64.0388b27: 七右頌曰欲界有事惑 初頌出體。後三句
T2251_.64.0388b28: 諸門分別。且有四門
T2251_.64.0388b29: 七右論曰生貪瞋等 文大有二。初釋
T2251_.64.0388c01: 。二釋下三句。初中有三。一明無諍定
T2251_.64.0388c02: 。二此行下解名釋無諍。三此行下出體
T2251_.64.0388c03: 世俗智言。此即初也。此中有五。一觀
T2251_.64.0388c04: 時惑果。二自知下知今時勝福田。三恐他下
T2251_.64.0388c05: 他惑起己。四故思下正發此智。五由此
T2251_.64.0388c06: 下示益。婆沙百七十九八左兩意。今據
T2251_.64.0388c07: 二意
T2251_.64.0388c08: 此行能息得無諍名 解名婆沙有兩釋
T2251_.64.0388c09: 謂一遮有情起煩惱。二令自他諍無。今依
T2251_.64.0388c10: 初説。諍之無故名無諍。依主釋
T2251_.64.0388c11: 七右此行但以俗智爲性 婆沙百七十九
T2251_.64.0388c12: 無諍是慧。問。若爾何故説靜定無
T2251_.64.0388c13: 耶。答。欲定倶故名定。而實是慧。是
T2251_.64.0388c14: 無諍自性
T2251_.64.0388c15: 七右第四靜慮總縁境故 婆沙有多門。今
T2251_.64.0388c16: 略示。此無諍者色界也。在第四定。依
T2251_.64.0388c17: 界身。是不分明行相。是縁欲界中煩惱。是法
T2251_.64.0388c18: 念住。是世俗智。是非三摩地倶。是捨根相
T2251_.64.0388c19: 應。是墮三世。是縁未來。是善性。是縁不善
T2251_.64.0388c20: 是縁欲界繋。是非學非無學。縁非二學。是
T2251_.64.0388c21: 修所斷。縁修所斷有説通見道
而多縁修惑
但縁義。但
T2251_.64.0388c22: 他相續有説通自他
而多他
唯欲界中人趣三洲男
T2251_.64.0388c23: 女身。唯聖者中無學不時解脱。佛獨覺到究
T2251_.64.0388c24: 竟聲聞。亦住無諍。是離染得。亦加行得。是
T2251_.64.0388c25: 此加行如下文九左。此無諍不惑。然契
T2251_.64.0388c26: 經修無諍行法者。由無諍。展轉能起
T2251_.64.0388c27: 聖道。斷惑證果故。是密意説。非無諍能
T2251_.64.0388c28: 煩惱。無諍作寂靜行。爲靜他諸煩惱
T2251_.64.0388c29:
T2251_.64.0389a01: 七左論曰與無諍同 文大爲二。初釋頌。
T2251_.64.0389a02: 二諸有下明願智。初中有三。一解
T2251_.64.0389a03: 願智字。二餘義同無諍。釋第二句。三但
T2251_.64.0389a04: 所縁下明所縁。釋能遍縁字。此即初二也。
T2251_.64.0389a05: 發智十八十七右婆沙百七十八十一左至百七
T2251_.64.0389a06: 十九六右廣釋。雜心六二十
五左
名者。從願生
T2251_.64.0389a07: 智名願智。從聲依主。婆沙十四左三義中第三
T2251_.64.0389a08:
T2251_.64.0389a09: 但所縁別如田夫類 三明所縁兩説
T2251_.64.0389a10: 初正説。現量縁三世三界一切法。後毘婆沙
T2251_.64.0389a11: 下叙婆沙師異説。於諸法中唯無色。比量
T2251_.64.0389a12: 之。婆沙百七十九四右云。問云何願智知
T2251_.64.0389a13: 無色界。有説。由等流及行差別。如
T2251_.64.0389a14: 路之人從至。有説。若爾願智應是比
T2251_.64.0389a15: 量智非現量智。應是説。此願智不因。
T2251_.64.0389a16: 而知果不果。而知因故。此智是現量智。
T2251_.64.0389a17: 比量智。然聲聞獨覺有餘習過患。故於
T2251_.64.0389a18: 所願境。加行乃知。如來餘習過患永盡。故於
T2251_.64.0389a19: 所願。擧心即知。雜心師但據無色比知義
T2251_.64.0389a20: 曰。縁一切法。普境界故。無色依者子註曰。
無色
T2251_.64.0389a21: 者。此依是津膩義。謂欲色界是無色界氣分。故
名爲膩依。此釋願智因依果。如無色界
觀行
T2251_.64.0389a22: 差別如田夫。正理七十五十八右顯宗三十七
T2251_.64.0389a23: 三右竝用兩説文如
寶引
今論主者不比智。殊
T2251_.64.0389a24: 標言毘婆沙説。問。兩説竝婆沙出而評家所
T2251_.64.0389a25: 破。何故殊標彼義。云毘婆沙者説。解云。雖
T2251_.64.0389a26: 評家所破。而亦有信彼。所謂如衆賢
T2251_.64.0389a27: 類。故殊標別
T2251_.64.0389a28: 七左諸有欲起皆如實知 第二明願智
T2251_.64.0389a29: 三。一示求願。二便入下示加行。三從
T2251_.64.0389b01: 此下明願智果成。此加行相順逆出入有心
T2251_.64.0389b02: 八定。具如婆沙百七十九初左。第四定名
T2251_.64.0389b03: 邊際。婆沙百七十八十二右五説。如次下
T2251_.64.0389b04: 。又婆沙有多門。今當略示。此願智色
T2251_.64.0389b05: 界。是在第四定。是依欲界身。是作十六行
T2251_.64.0389b06: 。或作餘行相。是縁一切法
T2251_.64.0389b07: 是通四念住。是性唯俗智。是非三摩地倶
T2251_.64.0389b08: 唯有漏故。是捨根相應。墮三世三世及
T2251_.64.0389b09: 離世。是善性而縁三性。唯色界繋而縁三界
T2251_.64.0389b10: 繋及不繋。是非二學縁三學。是修所斷縁
T2251_.64.0389b11: 修非斷。是通縁名義。是非相續通縁自他非
T2251_.64.0389b12: 相續。是欲界中人趣三洲男女身起。是聖者
T2251_.64.0389b13: 無學不時解脱。是亦加行得亦離染得。何故
T2251_.64.0389b14: 此智。爲他故。謂先起願智。觀諸有情
T2251_.64.0389b15: 意樂差別。後隨饒益。如良醫先觀病者差
T2251_.64.0389b16: 。後授藥。又發智云。此智或善。或無記。婆
T2251_.64.0389b17: 沙釋謂。此有六智。謂四靜慮善。欲界善無
T2251_.64.0389b18: 記。此實唯第四定。唯善而願智後。同縁起説
T2251_.64.0389b19: 智皆名願智。是密意説
T2251_.64.0389b20: 八右頌曰餘如無諍説 此頌中初一行總
T2251_.64.0389b21: 體。兼顯所縁。次一行別明智攝。依地。次
T2251_.64.0389b22: 列異前。法。義。智類同。故義。辨。依地同故。第
T2251_.64.0389b23: 九句明得數第十句餘義同前。婆沙百八
T2251_.64.0389b24: 九右雜心六二十
六右
法勝六卷第四十五右
T2251_.64.0389b25: 卷第三十一右品類足七五右甘露味論下十六
T2251_.64.0389b26: 舍利弗毘曇十二二十
二右
竝説四辨。須
T2251_.64.0389b27: 經所説。増一二十一七左聞如是。一時佛在
T2251_.64.0389b28: 舍衞國祇樹給孤獨園。爾時世尊告諸比丘
T2251_.64.0389b29: 四辨。云何爲四。所謂義辨法辨辭辨應
T2251_.64.0389c01: 辨。彼云何名爲義辨。所謂義辨者。彼彼之
T2251_.64.0389c02: 所説。若天龍鬼神之所説。皆能分別其義。是
T2251_.64.0389c03: 謂名爲義辨也。彼云何名爲法辨。十二部
T2251_.64.0389c04: 經如來所説。所謂契經。祇夜。本末。偈。因縁。
T2251_.64.0389c05: 授決。已説。造頌。生經。方等。合集。未曾有。及
T2251_.64.0389c06: 諸有爲法。無爲法。有漏法。無漏法。諸法之
T2251_.64.0389c07: 實。不沮壞者。是謂名爲法辨。彼云何
T2251_.64.0389c08: 名爲辭辨。若前衆生長短之語。男語。女語
T2251_.64.0389c09: 佛語。梵志天龍鬼神之語。阿須倫迦留羅甄
T2251_.64.0389c10: 陀羅彼之所説。隨其根元。與其説法。是謂
T2251_.64.0389c11: 名爲辭辨。彼云何名爲應辨。當説法時。無
T2251_.64.0389c12: 怯弱。無畏懼。能和脱四部之衆。是謂
T2251_.64.0389c13: 名爲應辨。我今當教勅。汝當摩訶&T025632;
T2251_.64.0389c14: 羅。所以然者。&T025632;絺羅有此四辨。能與四部
T2251_.64.0389c15: 之衆。廣分別説。如我今日。觀諸衆中。得
T2251_.64.0389c16: 辨才。無&T025632;絺羅。若此四辨。如來之
T2251_.64.0389c17: 所有。是故諸比丘當方便四辨才。如
T2251_.64.0389c18: 是諸比丘當是學。爾時諸比丘聞佛所
T2251_.64.0389c19: 。歡喜奉行婆沙正理文
且爲熏修全出
T2251_.64.0389c20: 八右論曰兼顯所縁 長行文大爲三。一釋
T2251_.64.0389c21: 初二頌。二釋第九句。三釋第十句。就初中
T2251_.64.0389c22: 二。初正釋頌。二證本論。兼成次第。三
T2251_.64.0389c23: 異説。四明前加行。初正釋中有二。一釋
T2251_.64.0389c24: 初頌。二釋第二一行頌。初中有四。一牒
T2251_.64.0389c25: 數。二列名。三隨釋。四結意。釋名者。
T2251_.64.0389c26: 法是所縁境。下四字能縁。於法境障礙
T2251_.64.0389c27: 無倒解了智名法無礙解智。智即解。解智即
T2251_.64.0389c28: 無礙。法之無礙解智持業依主可知。餘三亦
T2251_.64.0389c29: 爾。婆沙百八十九左無礙四説。一無滯
T2251_.64.0390a01: 義。二現見。三深密義。此名境邊。四隨應義。
T2251_.64.0390a02: 彼無評也。顯宗三十七八右云。無礙解名釋
T2251_.64.0390a03: 多義。謂於彼彼境悟無礙無礙解
T2251_.64.0390a04: 或於彼彼境。決斷無礙名無礙解。或於
T2251_.64.0390a05: 彼境。正説無礙名無礙解。有餘師説。於
T2251_.64.0390a06: 現前無顛倒智名無礙解。正理七十六五右
T2251_.64.0390a07: 同也。問。四無礙解者。爲帶數釋。爲依主
T2251_.64.0390a08: 。設爾何失倶有過失。若爲帶數。無礙智
T2251_.64.0390a09: 體無四種。背法體挍帶數法。若爲依主
T2251_.64.0390a10: 者。名中既有數何依主。答。是依主釋。謂四
T2251_.64.0390a11: 者法義詞辨。是所縁境。無礙解者。即唯一不
T2251_.64.0390a12: 退智。以法體帶數故。勿必謂數是帶
T2251_.64.0390a13: 。如前四神足有依主釋。問。舊倶舍二十
T2251_.64.0390a14: 今名無礙解。於餘云四無礙辨。雜心
T2251_.64.0390a15: 法勝舍利弗毘曇甘露味論等舊譯多爾。相
T2251_.64.0390a16: 違如何。又總別豈非混。解云。有云清涼大疏
鈔三十四
T2251_.64.0390a17: 中四十八左。三十
八下六十五丁
心云智。在口云辨。故非
T2251_.64.0390a18: 相違。此意就了知智。據他説此云
T2251_.64.0390a19: 辨。由之四辨經中。作是説。有此四辨
T2251_.64.0390a20: 廣分別説。今詳四辨之辨。是辨財義非辨説
T2251_.64.0390a21: 故四辨經説四辨財。與智言異義同。故舍利
T2251_.64.0390a22: 弗毘曇云。何謂辨。辨謂智力。謂勝智。謂金
T2251_.64.0390a23: 剛智。謂無餘智。又總立四辨名者。別名立
T2251_.64.0390a24: 法義辭應。或名樂説。不辨無礙。無總別
T2251_.64.0390a25: 矣。問。次第非一准。一四辨經列義法辭
T2251_.64.0390a26: 。二此論。品類足。施設足論。舍利毘曇
T2251_.64.0390a27: 等。法義詞辨次。三法辭樂義。法勝毘曇二
T2251_.64.0390a28: 本。甘露味論等是也。四義應法辭。雜心論
T2251_.64.0390a29: 等是也。五辭法義辨。婆沙第三説是也。是
T2251_.64.0390b01: 等何所以立名。解云。法勝論約智類同。作
T2251_.64.0390b02: 是次。故彼曰。法辨辭辨一俗智樂義辨倶
T2251_.64.0390b03: 十。雜心等約内外次。謂義應二是自悟。法辭
T2251_.64.0390b04: 二是他悟。故或細麁次。義是非五識境。應亦
T2251_.64.0390b05: 定惠。故法辭二聲名句文即麁故。理實一
T2251_.64.0390b06: 得必四。故諸論無準。問。契經説法無礙。云
T2251_.64.0390b07: 有漏法無漏法等諸法。是順名可然。諸對法
T2251_.64.0390b08: 中。何故云名句文。若爾何不名無礙。解
T2251_.64.0390b09: 云。經據所詮法體。對法就能詮。竝非相違
T2251_.64.0390b10: 若與義何別。謂所詮義者。是其義理不
T2251_.64.0390b11: 。問。辨無礙據所依。取定惠前三亦爾。離
T2251_.64.0390b12: 彼二成立。答。實爾。故雜集論十四。四
T2251_.64.0390b13: 辨皆云定惠。可準思。而約勝於辨説之。
T2251_.64.0390b14: 謂於衆中辨論説法。内不定惠恐怖
T2251_.64.0390b15: 此故。名句文身者。正理約自性
T2251_.64.0390b16: 身。而古今無彼釋。今具解
T2251_.64.0390b17: 後可
此言
又舊論二十七左名等聚。是如
T2251_.64.0390b18: 沙所説。約聚集義
T2251_.64.0390b19: 八左法無礙解通依五地 百八十九左
T2251_.64.0390b20: 。一欲初定二地。二在五地欲四定。三在
T2251_.64.0390b21: 七地未至中間。光記十八右意。彼初説約
T2251_.64.0390b22: 隨語繋。後二説者據隨身繋寶破云。
T2251_.64.0390b23: 後二説是隨身繋家。既未至禪無別有身。如
T2251_.64.0390b24: 何第三釋通七地也。今詳。寶破非也。雖
T2251_.64.0390b25: 至無別身。是隨本論此故。法勝論四卷三
T2251_.64.0390b26: 二十
三右
云。已説初禪。當知已説未來及中間。此
T2251_.64.0390b27: 是初禪眷屬故。若不爾何縁彼三説差別。然
T2251_.64.0390b28: 前論五卷名繋地處。光六十左四十
六左
互有
T2251_.64.0390b29: 。具如上辨。今論云。上地無名等故。而顯
T2251_.64.0390c01: 欲四定五地有名等。約隨身繋必矣。而寶
T2251_.64.0390c02: 師前五卷四
十六左
十八
竝隨語繋爲正非也。違
T2251_.64.0390c03: 論意
T2251_.64.0390c04: 八左義無礙解滅盡無生 此兩説者。品類
T2251_.64.0390c05: 足七五右勝義不退轉智。故作此異
T2251_.64.0390c06: 。然準契經所説。前説爲正。契經説十二
T2251_.64.0390c07: 部經有漏法無漏法故。故雜心十智爲本。唯
T2251_.64.0390c08: 涅槃六智爲有説。法勝論師唯十智一義。百
T2251_.64.0390c09: 八十十左此兩説。亦各有二有説。初中第二
T2251_.64.0390c10: 有説爲八智。除盡無生。後第二有説爲
T2251_.64.0390c11: 。除盡無生。以無礙智見性故。今論主
T2251_.64.0390c12: 各據初説。依此義是非見性故。婆沙十二左
T2251_.64.0390c13: 云。如是説者。若定應得。彼離染得。盡智時
T2251_.64.0390c14: 得故
T2251_.64.0390c15: 辨無礙解縁説道故 親不滅。故除
T2251_.64.0390c16: 。然法勝論是亦具十智。彼曰。樂義辨倶
T2251_.64.0390c17:
T2251_.64.0390c18: 八左此二通依皆得起故 初正通二釋。後
T2251_.64.0390c19: 辨無下別通辨無礙妨。婆沙云。有漏者在
T2251_.64.0390c20: 一地。無漏者在九地已上今總相説。通妨中。
T2251_.64.0390c21: 正理云。然於其中但縁説者。唯依二地。與
T2251_.64.0390c22: 第三已上今通以論。故言一切
T2251_.64.0390c23: 施設足論四種次第 自下第二證本論
T2251_.64.0390c24: 兼顯次第。何故不婆沙品類足者。此
T2251_.64.0390c25: 文有三此言。兼以成次第。於彼無故。下二
T2251_.64.0390c26: 句論主顯次第義
T2251_.64.0390c27: 有餘師説言無滯礙 自下第三叙異説
T2251_.64.0390c28: 此唯訓釋。前諸方域。此唯辨説無滯。前應
T2251_.64.0390c29: 理説及定惠。是其差別。餘二無別。故不
T2251_.64.0391a01: 。舊論曰。方言者以理釋義。譬如
T2251_.64.0391a02: 礙故。名色等言。於立破勝言説名巧辨。無
T2251_.64.0391a03: 有餘師説字。於婆沙雜心法勝二本中。未
T2251_.64.0391a04: 此説寶疏引文未足。而
問答文處也
正理七十六四右
T2251_.64.0391a05: 云。辨無礙解。若縁説時。何異第三詞無礙
T2251_.64.0391a06: 。第三了達訓釋言詞。如變礙故名
T2251_.64.0391a07: 。此達應理無滯礙説。有説詞詮諸法自
T2251_.64.0391a08: 。辨辨能顯示諸法差別。有説於法直説名
T2251_.64.0391a09: 詞。展轉無漏。分析名辨。縁此二種。三四有
T2251_.64.0391a10: 已上顯宗亦同準彼問及答三説。此論文
T2251_.64.0391a11: 脱。謂問言。及彼初説此達等二句。第三説有
T2251_.64.0391a12: 説等二句。或應全如彼。若不爾。此文成
T2251_.64.0391a13: 上瘻義。亦支離。有云。於現流小乘論中
T2251_.64.0391a14: 見。然大乘雜集論十四初左此説。若爾於
T2251_.64.0391a15: 小乘定可有。勿梵本文脱。今云不爾。彼
T2251_.64.0391a16: 雜集論説。諸方言音及訓釋諸法詞。於
T2251_.64.0391a17: 諸法差別無礙爲辨。但詞中一分同耳
T2251_.64.0391a18: 九右傳説此四能爲加行 自下第四明
T2251_.64.0391a19: 百八十十三左三説。彼第一此傳説義。
T2251_.64.0391a20: 彼第三評家義。此理實義。彼第二有説法辭
T2251_.64.0391a21: 二。習外論加行。義辨二習内論加行
T2251_.64.0391a22: 雜心論主唯據今傳説義。問。凡此論云
T2251_.64.0391a23: 。必表不信。言理實則論主評取多説。或
T2251_.64.0391a24: 自發明義。今理實既婆沙評家。何可
T2251_.64.0391a25: 。彼既在婆沙。前傳説言未審。答。傳説言。
T2251_.64.0391a26: 舊論言餘師説。後理實言云有餘師説。若準
T2251_.64.0391a27: 彼倶有餘師故無勝劣。又正理顯宗傳説云
T2251_.64.0391a28: 有説。理實同此。今謂。正理爲是。傳字謬也。
T2251_.64.0391a29: 有説。次理實者。雖既是婆沙評家。義
T2251_.64.0391b01: 彼雜心論以初義論。爲彼特云理實
T2251_.64.0391b02: 是則論主再評取彼
T2251_.64.0391b03: 九左邊際名但依第四靜慮故 此即釋第二
T2251_.64.0391b04: 句後定字。明邊際所目法體。若依文勢。似
T2251_.64.0391b05: 詞所以。上云彼靜慮所收。下云故故。
T2251_.64.0391b06: 然舊論二十十一右曰。何法名遠際三摩提。偈
T2251_.64.0391b07: 曰最後定。隨順一切地。此至増究竟。此中但
T2251_.64.0391b08: 者。簡有餘師通下三靜慮。百八十曰。有餘
T2251_.64.0391b09: 師説。四靜慮最上品皆名邊際。然能引發唯
T2251_.64.0391b10: 是第四靜慮邊際非
T2251_.64.0391b11: 九左此一切地得邊際名 釋第三句
T2251_.64.0391b12: 四定名邊際。一總釋。二別釋。別釋中有三。
T2251_.64.0391b13: 一釋二因。二如是下結名。三此中下別解
T2251_.64.0391b14: 邊際名光記爲
非也
此總釋。初因是總因。貫
T2251_.64.0391b15: 切地故。後因即別因。局上上故。九品次第
T2251_.64.0391b16: 増進。至上上増至究竟。舊論云至増究
T2251_.64.0391b17: 。於増致能所至異。此約次第増進。故在
T2251_.64.0391b18: 能至。彼據極増
T2251_.64.0391b19: 九左云何此名名至究竟 惠暉云。九品一
T2251_.64.0391b20: 遍爲下下。兩遍爲下中。乃至九遍爲上上
T2251_.64.0391b21: 也。此釋臆度全非論意
T2251_.64.0391b22: 十右此中遍名及實際言 百七十八十三左
T2251_.64.0391b23: 五説。竝不四際者外書四方名
。若今論是應四相
T2251_.64.0391b24: 十右除佛所餘自在轉故 釋第四句。明
T2251_.64.0391b25: 聖二得不同二。初明二乘唯加行。二明
T2251_.64.0391b26: 世尊亦離染得二。一明初得。二明後時
T2251_.64.0391b27: 加行。二乘唯加行。如來通加行離染
T2251_.64.0391b28: 故云亦。由是婆沙三十一四右佛不共四無
T2251_.64.0391b29: 。云此四無畏皆可加行得。三無數劫積
T2251_.64.0391c01: 集。殊勝加行得故。皆可離染得。離有頂
T2251_.64.0391c02: 。得盡智時。得無畏故。準彼應知。然舊
T2251_.64.0391c03: 論二十十一左偈曰。惟佛非行得。長行隨然。
T2251_.64.0391c04: 而遮佛加行得。蓋録文人誤也或舊論爲正。
T2251_.64.0391c05: 下論六通中十二右佛皆離染得。不加行
T2251_.64.0391c06: 是共徳同類。彼既爾。此亦可爾。而文云
T2251_.64.0391c07: 者。是相翻義。謂彼唯加行得。此亦唯離染得。
T2251_.64.0391c08: 又婆沙百七十九初右願智同十二右無諍智百
T2251_.64.0391c09: 八十十二左四無礙各有四説。一佛離染得。聲
T2251_.64.0391c10: 聞獨覺加行得。二佛獨覺離染得。聲聞加行
T2251_.64.0391c11: 得。三佛獨覺到究竟聲聞離染得。餘聲聞加
T2251_.64.0391c12: 行得。四如是説者。若定應得彼離染得。盡智
T2251_.64.0391c13: 時得。故後加行ニテ現在前。佛不加行。獨覺下
T2251_.64.0391c14: 加行。聲聞或中。或上。有願智。無諍。無礙
T2251_.64.0391c15: 解。由加行故得。加行故現在前已上光記
T2251_.64.0391c16: 二十
二左
和會云。婆沙且據少分。故説二乘亦有
T2251_.64.0391c17: 離染得。倶舍以二乘離染得不定故。但言
T2251_.64.0391c18: 加行得。此釋不然。此論言唯加行得。何得
T2251_.64.0391c19: 少分不定。婆沙亦約定不定。論離染加
T2251_.64.0391c20: 。有何理多少。今詳。婆沙據有頂
T2251_.64.0391c21: 時定得。爲離染得。然是由從來加行。故
T2251_.64.0391c22: 彼時得。無加行者不得。若爾非實離染得
T2251_.64.0391c23: 故。此論不之。言皆得此旨。理實
T2251_.64.0391c24: 此論爲盡理。故正理。顯宗。雖彼評家。不
T2251_.64.0391c25:
T2251_.64.0391c26: 十右頌曰餘四通唯善 初一行列名出。後
T2251_.64.0391c27: 三行諸門分別。有六門。一智攝門。二依地
T2251_.64.0391c28: 門。三縁境門。四二得門。五念住門。今依
T2251_.64.0391c29: 。不婆沙評家。故顯宗改頌曰。三身。一
T2251_.64.0392a01: 餘三。一法。後法四。六三性門。集異門十五
T2251_.64.0392a02: 四左略説六通。釋名而無分別。婆沙百四
T2251_.64.0392a03: 十一十三右五通漏盡。蓋以力中三十
(七右)
T2251_.64.0392a04: 具説故。百四十九十三右百五十天眼
T2251_.64.0392a05: 天耳。九十九九右他心智。一百六左宿住
T2251_.64.0392a06: 隨念智。又三十卷説十力中。有天眼漏盡
T2251_.64.0392a07: 宿住三通。今依婆沙此論。示圖曰
T2251_.64.0392a08:
T2251_.64.0392a09: 十左論曰漏盡智證通 百四十一十三左云。
T2251_.64.0392a10: 自所縁。無倒了達妙用無礙。故名爲通。
T2251_.64.0392a11: 智是證了達義即通竝持業釋。此則通稱。神謂
T2251_.64.0392a12: 體定。境諸變異事。定所引境名神境依主
T2251_.64.0392a13: 釋。神境所變事。智證通能變智。是依主釋。眼
T2251_.64.0392a14: 耳是根。異勝常途。故稱爲天。眼即天耳。即
T2251_.64.0392a15: 天名天眼天耳。百四十九十三左曰。問。天眼
T2251_.64.0392a16: 何爲自性。答。非諸筋骨血肉所成。色界
T2251_.64.0392a17: 大種所造淨色。能無礙視。體不可見眼界。眼
T2251_.64.0392a18: 處。眼根所攝。是謂天眼。問。何名天眼。答。此
T2251_.64.0392a19: 眼殊勝。故名爲天。世於勝法天言。故如
T2251_.64.0392a20: 天衣天莊嚴具天飮食等已上他心是境。
T2251_.64.0392a21: 別體依主。立名名他心智證通。宿住是境。
T2251_.64.0392a22: 隨是隨應。念即智。同時心所。隨彼彼事。念
T2251_.64.0392a23: 力持故名隨念。隣隨念智證通隣近釋。或
T2251_.64.0392a24: 智隨念。知境故名隨念。宿住之隨念等依
T2251_.64.0392a25: 主釋。百八左云。諸過去生有漏五蘊名爲宿
T2251_.64.0392a26: 。隨念勢力而能知彼。故名宿住隨念智
T2251_.64.0392a27: 謂此聚中雖多法。而念力増故説隨念
T2251_.64.0392a28: 四念住雖慧爲體。而念力増故名念住
T2251_.64.0392a29: 漏已盡智故名漏盡智。漏即盡。漏盡之智。此
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T2251_.64.0393a01: 通次第者。一百十六右云。有作是説。如
T2251_.64.0393a02: 而生。謂彼聞色界天。而不往。故先起
T2251_.64.0393a03: 境通往。而不其色。故次起天眼通
T2251_.64.0393a04: 見。而其語。故次起天耳通聞。而
T2251_.64.0393a05: 其心。故次起他心通彼心。已未
T2251_.64.0393a06: 宿世曾相遇不。故後起宿住通。世尊依
T2251_.64.0393a07: 此次第而説。如是説者。次第無定。謂或先
T2251_.64.0393a08: 神境通。乃至或先起宿住通。或有唯得
T2251_.64.0393a09: 神境通。如天授等。或有唯得天眼通。如
T2251_.64.0393a10: 星等。是故諸通無順入逆入。亦無超越次
T2251_.64.0393a11: 。如諸等至。或如無量解脱勝處遍處
T2251_.64.0393a12:
T2251_.64.0393a13: 十左雖六通中亦共異生 次下説。三明三
T2251_.64.0393a14: 示導亦不凡。然是六通中聖邊故。總相説
T2251_.64.0393a15:
T2251_.64.0393a16: 十左神境等四唯俗智攝 正理七十六九右云。
T2251_.64.0393a17: 他心漏盡。餘四俗智攝。西方諸師説。宿住
T2251_.64.0393a18: 通六智。謂俗。法。類。及苦集道。俗智能了
T2251_.64.0393a19: 去俗事。餘隨所應。各縁自境。然觀經意。唯
T2251_.64.0393a20: 俗智攝。如隨憶無量宿住。謂一生乃至
T2251_.64.0393a21: 廣説。非無漏智此行相轉。一百十二右妙音説
T2251_.64.0393a22: 西方師。評家唯俗。論主以經意
T2251_.64.0393a23: 。施唯言
T2251_.64.0393a24: 十一右他心通五世俗他心 一百四十一
T2251_.64.0393a25: 三左曰。他心智通若有漏是世俗智。他心智若
T2251_.64.0393a26: 無漏。是法類道智。他心智。今此總説
T2251_.64.0393a27: 十一右諸有欲修加行已成 一百十三左
T2251_.64.0393a28: 分位。先憶念此生老位。次此生中年。
T2251_.64.0393a29: 次少年。次童子。次嬰孩。次&MT04125;羅奢佉。次鍵
T2251_.64.0393b01: 南。次閉尸。次頞部曇。次羯剌藍。次入胎位。
T2251_.64.0393b02: 次中有位。次初受中有位。後憶念前生命終
T2251_.64.0393b03: 。爾時此智加行成滿。光記引婆沙成滿
T2251_.64.0393b04: 三義。於中第二爲正也
T2251_.64.0393b05: 十一左從無色歿自相續起 來生此者。光
T2251_.64.0393b06: 欲色界。寶唯欲界。對無色以云此。光爲
T2251_.64.0393b07: 勝。謂此起通界故。一百十四右云。評曰。依
T2251_.64.0393b08: 相續。修加行者。若自前生欲色界ナラハ者。即
T2251_.64.0393b09: 自相續。加行成滿。若自前生無色界ナラハ
T2251_.64.0393b10: 者。轉依他相續。加行成滿。依他相續。修
T2251_.64.0393b11: 者。若他前生欲色界ナラハ者。即依他相續
T2251_.64.0393b12: 加行成滿。若他前生無色界者。轉依自相續
T2251_.64.0393b13: 加行成滿。解云。自前生欲色界ナレハ加行顛末
T2251_.64.0393b14: 皆依自身。若自前生無色界ナレハ初依レトモ
T2251_.64.0393b15: 。而最後中有命終心所依身無此。
T2251_.64.0393b16: 故轉依他心究竟。次依他加行。亦復如是。
T2251_.64.0393b17: 然光記約自前生無色。而爲自相續。加
T2251_.64.0393b18: 行滿者誤也。違文。違文故。又寶疏二十
二左
云。
T2251_.64.0393b19: 或可依自身修。至中有初心他身前命
T2251_.64.0393b20: 終心究竟。此釋誤也。違諸論故。按或可言
T2251_.64.0393b21: 加行誤婆沙自前生無色界者。轉依
T2251_.64.0393b22: 他身加行成滿故
T2251_.64.0393b23: 十一左修神境等以爲加行 一百四十一
T2251_.64.0393b24: 三左神境縁欲色界四處色香
味觸
二處色觸天眼
T2251_.64.0393b25: 欲色界色處。天耳縁欲色界聲處。今輕
T2251_.64.0393b26: 者。且約勝示輕觸。以神境思身輕等故。先
T2251_.64.0393b27: 者。明本。及正理。顯宗。竝如今。然光形誤也。
T2251_.64.0393b28: 舊論曰光明勝。百五十九右云。問。天眼欲
T2251_.64.0393b29: 闇中色時。云何能見。有説此由神通引
T2251_.64.0393c01: 起光明。能見彼色。此不理。不神通
T2251_.64.0393c02: 便應起天眼。如是説者。初引通時。
T2251_.64.0393c03: 若離光明。不色。若通成滿。設離
T2251_.64.0393c04: 。亦能見色。問。神通。天眼。倶有光明。有
T2251_.64.0393c05: 何差別。答。神通光明。或自性有。或變化有。
T2251_.64.0393c06: 天眼光明。唯自性有。作是説翻前説
T2251_.64.0393c07: 十一左未至等地由此已遮 等者。等取中間
T2251_.64.0393c08: 及近分。一百四十一十三左云。有説若地奢
T2251_.64.0393c09: 摩他。毘鉢舍那。平等攝受。彼地有五通。近
T2251_.64.0393c10: 分。無色。隨一闕故。無五通。百四十九十四
T2251_.64.0393c11: 云。問。何故近分。無色。無通所依勝定耶。
T2251_.64.0393c12: 答。奢摩他。毘鉢舍那不平等故。非五支四
T2251_.64.0393c13: 支所成故。非樂道所攝故。然光記但釋
T2251_.64.0393c14: 至中間未可也
T2251_.64.0393c15: 十一左如是五通爲二通境 文有二。初約
T2251_.64.0393c16: 竪。二約横。初中有三。一總釋。二別釋。三
T2251_.64.0393c17: 無色不境通妨。一百九左宿住智
T2251_.64.0393c18: 具明唯縁自下地。通妨中。前三通唯縁
T2251_.64.0393c19: 色。與無色相翻。故不縁不言。他心縁
T2251_.64.0393c20: 心。宿住縁五蘊。竝其事在無色。故通此。若
T2251_.64.0393c21: 大乘。上下皆能化廣章
云云
T2251_.64.0393c22: 十一左即此五通無數世界 此一章舊論
T2251_.64.0393c23: 中。頌釋竝無之一百五十十一左聲聞獨覺及
T2251_.64.0393c24: 佛世尊不加行。如次能見小千中千大
T2251_.64.0393c25: 千世界。若作加行。能見中大無數世界
T2251_.64.0393c26: 雜心六二十
二左
但云獨覺。餘文同此。今一二三
T2251_.64.0393c27: 者。非三中等一。小千中千大千名爲三千世
T2251_.64.0393c28: 。據是次。言一二三。即是小中大。其
T2251_.64.0393c29: 相如世間品十一卷
(十五右)
已説。擧神境用
T2251_.64.0394a01: 。等取餘四境。今不部行。令聲聞
T2251_.64.0394a02: 婆沙總説。但云獨覺。一百十六左宿住智
T2251_.64.0394a03: 中云如契經説。常見論者憶知宿住事。有
T2251_.64.0394a04: 三種差別。一憶二萬劫事。二憶四萬劫事
T2251_.64.0394a05: 三憶八萬劫事。復有別誦。第三憶知六萬
T2251_.64.0394a06: 劫事。問。何等常見論者。能憶知二萬劫事
T2251_.64.0394a07: 乃至憶知八萬劫事耶。答。常見論者。根有
T2251_.64.0394a08: 三品。下憶二萬。中憶四萬。上憶八萬。復次
T2251_.64.0394a09: 常見論者。能憶知三劫壞事。若憶火劫壞
T2251_.64.0394a10: 者。彼知二萬劫。若憶水劫壞事者。彼知
T2251_.64.0394a11: 四萬劫。若憶風劫壞事者。知八萬劫。復次
T2251_.64.0394a12: 常見論者。能憶知三根壞事。謂喜樂捨。如
T2251_.64.0394a13: 次知二四八萬劫。復次常見論者。有聲聞
T2251_.64.0394a14: 獨覺佛三乘種性差別。如次憶知二四八萬
T2251_.64.0394a15: 已上
取要
餘通準此可知。若依大乘異説
T2251_.64.0394a16: 智論二十八云。凡夫他心通遍知四天下衆
T2251_.64.0394a17: 生心。聲聞知千界。支佛知百千世界。十住
T2251_.64.0394a18: 第九云。大力聲聞天眼見小千國土。小辟支
T2251_.64.0394a19: 佛見十小千國土。中辟支佛見百萬小千土
T2251_.64.0394a20: 大力辟支佛見三千大千。伽倫記云。云何凡
T2251_.64.0394a21: 夫天眼見四天下。梵王見小千界。聲聞見
T2251_.64.0394a22: 二千。辟支佛見三千耶。景云。天眼耳通五
T2251_.64.0394a23: 識中慧故隔鐵圍。故見有遠近。宿住通意識
T2251_.64.0394a24: 故得八萬。有釋。唯菩薩種姓異生知八萬
T2251_.64.0394a25: 。非餘凡夫。故婆沙一百十七右常見論者。
T2251_.64.0394a26: 三乘差別。云。聲聞種姓憶二萬劫。獨覺
T2251_.64.0394a27: 種姓憶四萬劫。菩薩種姓憶八萬劫
T2251_.64.0394a28: 十二右佛於一切不由加行 問。婆沙三十
T2251_.64.0394a29: 八右十力皆加行得。由三無劫加行。故亦皆
T2251_.64.0394b01: 離染得。離有頂染時得故。彼不共十力。猶
T2251_.64.0394b02: 既如是。何況共徳六通。不加行。解云。加
T2251_.64.0394b03: 行有二種。一總加行。二別加行。總加行者。
T2251_.64.0394b04: 諸善行皆是此加行。別加行者。但別修其行
T2251_.64.0394b05: 天耳思聲。天眼思光等。彼十力以不共
T2251_.64.0394b06: 故。就總云加行。今三乘對説故。就別云
T2251_.64.0394b07: 。以佛不別加行
T2251_.64.0394b08: 十二右若爾何縁諸惡行等 増一四十二
T2251_.64.0394b09: 十力之死生智力云。復次如來知衆生
T2251_.64.0394b10: 生死之趣。以天眼衆生類善惡色善惡
T2251_.64.0394b11: 。或衆生身口意行惡。命終生地獄。或衆
T2251_.64.0394b12: 生身口意行善。命終生善趣天中。是謂名
T2251_.64.0394b13: 天眼清淨觀衆生類所趣之行取要雜含二
T2251_.64.0394b14: 十六十八右中含十九二十
四右
亦然。天眼若但縁
T2251_.64.0394b15: 身色者。死生智是天眼。應口意二業
T2251_.64.0394b16: 亦天眼唯現在。何知未來善惡趣。兼等中存
T2251_.64.0394b17: 此難
T2251_.64.0394b18: 十二右非天眼通死生智名 此答意天眼通
T2251_.64.0394b19: 能引。而根本死生智所引。而眷屬能所二體
T2251_.64.0394b20: 合。以名死生智。正理七十六
(十二右)
顯宗同此。雖
T2251_.64.0394b21: 合立名。而果邊勝。故光記天眼通名死生
T2251_.64.0394b22: 。從果無失。舍利弗毘曇十三三右
T2251_.64.0394b23: 。不天眼名。言衆生生死智證通。而爲
T2251_.64.0394b24: 第五。如十力中在漏盡前。光記五重問答竝
T2251_.64.0394b25: 得焉
T2251_.64.0394b26: 十二左宿住漏盡一切境故 一百十一左宿
T2251_.64.0394b27: 住通者。評家唯相雜法念住。妙音通四念住
T2251_.64.0394b28: 契經増一四十二四左宿住智。我昔生
T2251_.64.0394b29: 彼處。名是字。食此之食。受其苦樂壽命
T2251_.64.0394c01: 長短等。中含十九二十
三左
是飮食。如是受
T2251_.64.0394c02: 苦樂。如是長壽等故。論主妙音説。以順
T2251_.64.0394c03: 彼也。正理依評家此論。由是顯宗
T2251_.64.0394c04: 頌二句前出光記判決最得論意。寶疏
T2251_.64.0394c05: 得修。通四念住。兩論爲各據一義。今云。
T2251_.64.0394c06: 謬迷之甚。婆沙既約現修兩説。今論同
T2251_.64.0394c07: 彼一説。何可得修。又契經分明説受苦樂
T2251_.64.0394c08: 何勞會得修。又若約得修。餘通亦渉餘念
T2251_.64.0394c09: 。何不説。又何但此有得修起盡。妄陋之
T2251_.64.0394c10: 最矣
T2251_.64.0394c11: 十二左或此依通依四地故 問。前云解脱
T2251_.64.0394c12: 道慧爲性。豈非相違。答。自體慧正是解脱
T2251_.64.0394c13: 道。然起無間道。則天眼耳依四根本地。其
T2251_.64.0394c14: 解脱道唯欲。初定自地。故不相違。正理七十
T2251_.64.0394c15: 十二左之。光記二十
九右
彼述解。而致救。
T2251_.64.0394c16: 又出理教四種失。竝皆爲精當。於中無
T2251_.64.0394c17: 無記之責。若汎依十大地中定無記。此
T2251_.64.0394c18: 責不成。而今約四根本地定故無妨。次三十
T2251_.64.0394c19: 婆沙三十二文三解。第一爲是。寶
T2251_.64.0394c20: 二十四
左終
正理破文辨釋。而引婆沙多
T2251_.64.0394c21: 。寶疏顛末不救。則彼朋正理。故引
T2251_.64.0394c22: 沙多文。成無記義
T2251_.64.0394c23: 十二左若爾何故或就勝説 舊論不
T2251_.64.0394c24: 也。此難意。若二無記。四是善。爾何故品類
T2251_.64.0394c25: 足。總云通謂善惠。光記。寶疏。竝但牒眼耳
T2251_.64.0394c26: 無記。雖義無害。不最後施問答。何不
T2251_.64.0394c27: 上四靜慮次。答。意但似六通。以六通處
T2251_.64.0394c28: 多少勝劣故有二釋。六中二無記。四善
T2251_.64.0394c29: 故約多分。或無記。善。對劣勝別故。就勝爲
T2251_.64.0395a01: 善。品類足六三右所知法。所識法。所通達
T2251_.64.0395a02: 法。所縁法。増上法等。中云。所通達法云何。
T2251_.64.0395a03: 通達者。謂善慧。此以一切法爲所通達
T2251_.64.0395a04: 其事。此復云何。謂苦忍苦智通達苦。集忍集
T2251_.64.0395a05: 智通達集。滅忍滅智通達滅。道忍道智通
T2251_.64.0395a06: 達道。復有善有漏慧。通達苦集滅道及虚空
T2251_.64.0395a07: 非擇滅。故説。通達者。謂善慧。此以一切法
T2251_.64.0395a08: 所通達。隨其事是名所通達法。彼説
T2251_.64.0395a09: 通達之能通達。言通達者謂善慧。按。彼文非
T2251_.64.0395a10: 六神通。不關此也。故婆沙百四十一
T2251_.64.0395a11: 十六右云。問。品類足説。當云何通。答。彼所説
T2251_.64.0395a12: 通與此説異。彼説善慧。皆名爲通。以
T2251_.64.0395a13: 切法皆是所通達故。此中所説勝慧名通。此
T2251_.64.0395a14: 通或善。或是無記。通與善慧。得四句。有
T2251_.64.0395a15: 通非善慧。謂天眼耳通。有善慧非通。謂除
T2251_.64.0395a16: 通餘善慧。有倶是。謂餘四通。有倶非。謂除
T2251_.64.0395a17: 善相已上正理六十七八左云。品類足説善慧
T2251_.64.0395a18: 是通。二應無記
非也
故。義各別故。
T2251_.64.0395a19: 此彼無違。彼説所知及所通達法。擧諸智
T2251_.64.0395a20: 惠爲能知通。以顯所知及所通法。雖諸智
T2251_.64.0395a21: 惠皆能知通。而且説善。勝遍縁故。所知
T2251_.64.0395a22: 所通雖廣狹。而能知外有別能通故。説
T2251_.64.0395a23: 所知已。復説所通法。此所辨通。唯勝定
T2251_.64.0395a24: 果。通無記惠。與彼何違已上與
婆沙
又彼但
T2251_.64.0395a25: 通謂善慧。不唯善。故亦無違。如
T2251_.64.0395a26: 品類所知法下
文而現本無
能知謂諸善智。豈惡。無記。皆
T2251_.64.0395a27: 智攝。準彼二論。皆致彼此各別會釋。此
T2251_.64.0395a28: 論獨約六通未審。亦復非彼論意。退按
T2251_.64.0395a29: 婆沙。通釋問者致不解問。故順彼約
T2251_.64.0395b01: 六通。以作二釋。是則試驗門。如婆沙一百
T2251_.64.0395b02: 十八十二右。以非理。是故隨彼作非理
T2251_.64.0395b03: 。何故如是。欲驗他故。正理論四十
T2251_.64.0395b04: 亦云。爲驗於對法宗解不解故
T2251_.64.0395b05: 光十五(四
十左)引
又光記十四三十
五左
云。世親論主故述
T2251_.64.0395b06: 婆沙不正義。試後學徒爲覺不覺。此亦如
T2251_.64.0395b07: 是。爲後學徒於品類足當不當
T2251_.64.0395b08: 故。又解。此論就品類足本意問答。不必六
T2251_.64.0395b09: 。謂問意六通中。若二無記。四善。於品類
T2251_.64.0395b10: 。總寛明能通達。猶應無記。何但云
T2251_.64.0395b11: 。答。彼總明能通達諸智故。應三性智
T2251_.64.0395b12: 然善是勝故。且云善慧。由此正理亦云。且
T2251_.64.0395b13: 善勝遍縁故。或善惠多。惡無記少。就
T2251_.64.0395b14: 是二解答意也。光記以就勝。令婆沙
T2251_.64.0395b15: 者非也。何起盡令同耶寶疏釋
無之
T2251_.64.0395b16: 十二左如契經説無學三明 雜含三十一十五
左至
T2251_.64.0395b17: 十七
三明經有三經竝云。有無學三明。謂無
T2251_.64.0395b18: 學宿命智證通。無學生死智證通。無學漏盡
T2251_.64.0395b19: 智證通。乃至廣説。長含十初左増一經九二左
T2251_.64.0395b20: 十上經八十二右衆集經竝云。云何三證法。謂
T2251_.64.0395b21: 三明。宿命智。天眼智漏盡智。但列名耳。按。
T2251_.64.0395b22: 第二者治後際愚。死生智名順其自性。雜阿
T2251_.64.0395b23: 含經所説據體。今以天眼。示其體者。是從
T2251_.64.0395b24: 因故。長含所説是
T2251_.64.0395b25: 十二左頌曰學有闇非明 此四句中。初句
T2251_.64.0395b26: 出體。次句廢立。次句通妨。後句遮學
T2251_.64.0395b27: 十三右論曰爲其自性 釋初句文有三。一
T2251_.64.0395b28: 標牒。二列釋。三出體。其釋名如前。一百二
T2251_.64.0395b29: 三左雜心六二十
三左
集異門六八右三明。一百
T2251_.64.0395c01: 十三左云。通達解了。故名爲
T2251_.64.0395c02: 十三右六中三種治中際愚 釋第二句
T2251_.64.0395c03: 廢立。有總釋別釋。百二十五右五復次。一
T2251_.64.0395c04: 次見前後際事。深生厭離。既厭離已欣
T2251_.64.0395c05: 樂涅槃。二見自前際自衰損事。見後際他衰
T2251_.64.0395c06: 損事厭離。既厭離已欣樂涅槃。三見前後
T2251_.64.0395c07: 際蘊處界厭離。既厭離已欣樂涅槃。四除
T2251_.64.0395c08: 常見斷見。安住中道。五能引空無願無相解
T2251_.64.0395c09: 脱門故。正理七十六十二左亦出五説
T2251_.64.0395c10: 十三右此三皆名非無學故 文有二。一總
T2251_.64.0395c11: 無學明。二別辨差別。一百二十六右云。
T2251_.64.0395c12: 知無學身中起故。前二亦名無學。略
T2251_.64.0395c13: 中間。如牛車等。又十四右云。前二亦明少分
T2251_.64.0395c14: 明相。故假名明。謂違煩惱故。不煩惱
T2251_.64.0395c15: 故。順勝義明故。引無漏明故。是故尊者妙
T2251_.64.0395c16: 音説曰。於三明中。惟漏盡智是勝義明。餘二
T2251_.64.0395c17: 能引勝義明。故假立明名。更有六復次
T2251_.64.0395c18: 十三右契經説有三種示道 雜含八五右云。三
T2251_.64.0395c19: 種示現。云何爲三。神足變化示現。他心示
T2251_.64.0395c20: 現。教誡示現一經説
長含十六二右堅固經云。
T2251_.64.0395c21: 三神足。一神足。二觀察地心。三教誡廣説
T2251_.64.0395c22: 含三十五十一右傷歌羅經曰。三示現。如意足
T2251_.64.0395c23: 示現。占念示現。教訓示現。即是也。與増一
T2251_.64.0395c24: 十五高幢品九右云。三事教化。四神足教化。
T2251_.64.0395c25: 言教教化。訓誨教化異也稽古下(三十四右)
一同非也
T2251_.64.0395c26: 又稽古云。按。瑞應經以記心示導。爲説經
T2251_.64.0395c27: 審。是則説經。教誡奚別。前文已言智惠
T2251_.64.0395c28: 人本意。則其言説經者。寫誤耳。詳曰。有
T2251_.64.0395c29: 一理。然百三二右説彼心思念差別。如
T2251_.64.0396a01: 記説。皆實非虚。準彼言説經。亦其理通
T2251_.64.0396a02:
T2251_.64.0396a03: 十三左論曰爲其自性 釋初句四。一牒
T2251_.64.0396a04: 標。二列名。三出體。正釋初句。四廢立。此即
T2251_.64.0396a05: 初三也。百三四十云。示者示現。導者導引。示
T2251_.64.0396a06: 現此三。引導衆生。亦示亦導故名示導
T2251_.64.0396a07: 業釋。三示導者帶數釋。舊論唯云三導。神
T2251_.64.0396a08: 是定。變是異變。由定起變異事。名神變
T2251_.64.0396a09: 主釋。神變即示導持業釋。記是記説。心是他
T2251_.64.0396a10: 心。心之記故名記心。記心即神變。教授誡勗
T2251_.64.0396a11: 教誡。亦教亦誡持業釋。又各有同體依
T2251_.64.0396a12: 。集異門足六三右諸變一爲多。變多爲
T2251_.64.0396a13: 一。或顯。或隱。若知。若見。各別領受。牆壁山
T2251_.64.0396a14: 巖崖岸等障。身過無礙。如是廣説。乃至梵世
T2251_.64.0396a15: 身自存轉。是名神變。示導者。謂有苾芻。雖
T2251_.64.0396a16: 多種神變境界。各別領受。若不他知
T2251_.64.0396a17: 。但名神變自在。不示導。若有苾芻。能
T2251_.64.0396a18: 多種神變境界。各別領受。亦能令他知
T2251_.64.0396a19: 。名神變自在。亦名示導。記心示導者。如
T2251_.64.0396a20: 世尊説。苾芻當知。謂有一類。或由占相。或
T2251_.64.0396a21: 言説。隨記他心。彼意如此。彼意如此。彼
T2251_.64.0396a22: 意轉變。或隨記過去。或未來。或現在。小多
T2251_.64.0396a23: 心心所。一切如實非不如實。或有一類。不
T2251_.64.0396a24: 占相言説。然由天神。或由非人。聞
T2251_.64.0396a25: 故。隨記他心前。或有一類。不
T2251_.64.0396a26: 神及非人。聞彼聲。然由内心。知他有情心
T2251_.64.0396a27: 所尋伺。隨記他心。如前或有一類。不
T2251_.64.0396a28: 。然由現見他有情住無尋無伺三摩地
T2251_.64.0396a29: 見已念言。如是具壽無尋無伺意行微妙。如
T2251_.64.0396b01: 是具壽從此定出。當此如此尋伺諸
T2251_.64.0396b02: 。隨記他心。一切如實非不如實。是名
T2251_.64.0396b03: 。示導者。謂有苾芻。雖上隨記。若不
T2251_.64.0396b04: 他知見。但名記心自在。不示導。若
T2251_.64.0396b05: 苾芻。如上隨記。亦能令他知見。名記心
T2251_.64.0396b06: 自在。亦名示導。教誡示導者。如世尊説。苾
T2251_.64.0396b07: 芻當知。謂有苾芻。爲他宣説。此是苦聖諦。
T2251_.64.0396b08: 遍知。此是苦集聖諦應永斷。此是苦滅聖
T2251_.64.0396b09: 諦應作證。此是趣苦滅道聖諦應修習。是
T2251_.64.0396b10: 教誡。示導者。謂有苾芻。雖能能説如
T2251_.64.0396b11: 若他聞已不諦順忍。不現觀邊世俗
T2251_.64.0396b12: 。但名教誡自在示導。若有苾芻。能
T2251_.64.0396b13: 説如上。亦能令他起諦順忍現觀邊世
T2251_.64.0396b14: 俗知。名教誡自在。亦名示導
T2251_.64.0396b15: 十三左唯此三種餘三不爾 此即四廢立初
T2251_.64.0396b16: 立。後一句廢。初立中有三。一總約最初
T2251_.64.0396b17: 發心。其引入相如百三二右具説。二或此下。
T2251_.64.0396b18: 別約二種發心。初正示。後釋示導。謂外
T2251_.64.0396b19: 道爲憎背。不内外二道。爲處中。雖
T2251_.64.0396b20: 是。而實是不定人。故百三二左云。問。爲
T2251_.64.0396b21: 何等補特伽羅神變事。答。若於
T2251_.64.0396b22: 。決定信者。及不信者。不爲現。若不定
T2251_.64.0396b23: 者。應爲現之引入正法已上三又唯下別
T2251_.64.0396b24: 三別能。神變記心教誡如次歸信修。準
T2251_.64.0396b25: 現文然。今退按此文不審。謂初二文。義無
T2251_.64.0396b26: 別。故所化生與憎背處中是何別。由此正
T2251_.64.0396b27: 理。顯宗。或此已下文無之。舊論二十十五左
T2251_.64.0396b28: 曰。此三各從初最。能引受化人意。故有憎
T2251_.64.0396b29: 礙心。未信心。不欲修心。此受化人由此三
T2251_.64.0396c01: 歸向心信受心修行心。故説此三導。
T2251_.64.0396c02: 彼舊論文最爲正。由此理。正理。顯宗。唯總
T2251_.64.0396c03: 釋略別釋。彼曰。唯此三種引所化生。令
T2251_.64.0396c04: 發心。最爲勝。故能示能導立示導名更無
餘文
T2251_.64.0396c05: 改作文。唯此三種引所化生。令初發心
T2251_.64.0396c06: 最爲勝故。能示能導得示導名。或此能引
T2251_.64.0396c07: 背正法。及未信心不修者。令佛法
T2251_.64.0396c08: 次。歸伏。信受。修行。得示導名
T2251_.64.0396c09: 十三左於三示導利樂果故 此釋下三句
T2251_.64.0396c10: 三。總釋。別釋。總結。別釋中有二。一釋
T2251_.64.0396c11: 。此有正釋指事。二又前下釋後因。此即
T2251_.64.0396c12: 總釋。人天善果爲利。涅槃極果爲樂。故下
T2251_.64.0396c13: 文云利益及安樂
T2251_.64.0396c14: 如有呪術健馱梨伊刹尼 舊論云乾陀梨伊
T2251_.64.0396c15: 叉尼柯。百三三左初同此。後云刹尼伽。舊婆
T2251_.64.0396c16: 沙七十七十四左健陀羅刹尼迦。是但男女
T2251_.64.0396c17: 及長短具略異耳。應音二十五二右云。健陀梨
T2251_.64.0396c18: 呪女名也。從國爲名。此女聲呼之。男聲
T2251_.64.0396c19: 健馱羅國是也。伊刹尼叉黠切。此云占相
T2251_.64.0396c20: 觀察。今云準下論十七左種類分別。云占相
T2251_.64.0396c21: 誤也。今亦云此。云呪術。明與占相別也
T2251_.64.0396c22: 百二(十三右)云復次世間妄執種種呪論。以爲大夭
。謂支明。事明。獸明。禽明。瞿臘毘明。刹尼迦明。健馱
T2251_.64.0396c23: 梨明。星明。烏明。孔雀明。象鉤明。呪龍
蛇明。火明。水明。迷亂明等。及諸外論
正理七十六
T2251_.64.0396c24: 十四左又出一種云。或有藥草。具勝功能。若
T2251_.64.0396c25: 服。若持。飛行自在。又長含十六二左説我聞
T2251_.64.0396c26: 瞿羅呪。能現是無量神變。有乾陀羅
T2251_.64.0396c27: 。能觀察他心。其事反此。而新舊婆沙所
T2251_.64.0396c28: 載。彼經亦同此論。從多此論爲正。顯宗。正
T2251_.64.0396c29: 理亦爾故。或梵土希術。不得考。稽古下
T2251_.64.0397a01: 三十
四右
云。西域之俗最好幻。亡於梵志。雖
T2251_.64.0397a02: 女流亦習焉。如摩登女之流也。其呑刀吐
T2251_.64.0397a03: 火。則未也。捫日月風雨。出沒變幻實出
T2251_.64.0397a04: 意表矣。神變何足奇哉。神變而盡伽文
T2251_.64.0397a05: 則何貴於覺哉。其或以抗外家者。因人之
T2251_.64.0397a06: 信而導之。是又所以般若之使也。古人
T2251_.64.0397a07: 已具言之。如仲尼識廟火萍實。豈足
T2251_.64.0397a08: 重之乎。史遷稱仲尼。猶或議焉。事
T2251_.64.0397a09: 者何見之淺且小也
T2251_.64.0397a10: 十四左論曰謂行及化 婆沙百四十一五左
T2251_.64.0397a11: 云。問云。名神云何名何足。有作是説。三摩
T2251_.64.0397a12: 地名神。欲等四名足。由四法所攝受。令
T2251_.64.0397a13: 摩地轉故。復有説者。三摩地是神。是足。欲
T2251_.64.0397a14: 等四惟足非神。如擇法是覺亦支。餘六惟支
T2251_.64.0397a15: 覺。彼兩説竝神爲定。雖婆沙中無正解
T2251_.64.0397a16: 説神境二。準神足釋。以釋神境。故言
T2251_.64.0397a17: 婆沙所説道理。不是説。然標別毘婆
T2251_.64.0397a18: 。意顯論主不信。以何知此。前二十五
(十二左)
T2251_.64.0397a19: 四神足中。論主破神爲定。自依契經。立
T2251_.64.0397a20: 義云。定果爲神。欲等所生等持名已上
T2251_.64.0397a21: 彼今亦論主意。神是定之果。而無擁虚通爲
T2251_.64.0397a22: 神。境謂諸變異事。神即境故名神境持業
T2251_.64.0397a23:
T2251_.64.0397a24: 十四左行復三種得意勢名 舊論云。一引
T2251_.64.0397a25: 將身行。二願成行。三心疾行。一百四十一
T2251_.64.0397a26: 初云。擧身凌虚。猶若飛鳥。亦如壁上
T2251_.64.0397a27: 畫飛仙。釋二云。於遠作近解。由此力
T2251_.64.0397a28: 或住此洲。手捫日月。或屈伸臂頃至色究
T2251_.64.0397a29: 竟天。釋後云。眼識至色頂。或上至色究竟
T2251_.64.0397b01: 或傍越無邊世界。光二十
四右
第三。有三釋
T2251_.64.0397b02: 初二爲是。或多刹那。或三刹那無定。故第
T2251_.64.0397b03: 三非也。非身即能至文。故身至彼。是心
T2251_.64.0397b04: 縁時。非異時故云即。舊論曰。於最遠處。由
T2251_.64.0397b05: 一行心時即至
T2251_.64.0397b06: 十四左由此世尊不可思議 論七三右已證。
T2251_.64.0397b07: 増一十八十六左二十一八左
T2251_.64.0397b08: 十四左若生在色唯化二處 此答兩説。出
T2251_.64.0397b09: 一百三十五二左初説是評家義。即爲正義
T2251_.64.0397b10: 正理七十六通此難云。雖在色欲界
T2251_.64.0397b11: 。而無色界成香味。化作自身。唯二處
T2251_.64.0397b12: 故。有説亦化四。如衣等不成。彼初説意。異
T2251_.64.0397b13: 界自身唯同自地。唯色觸二。準知自界自他
T2251_.64.0397b14: 亦爾。異界他身化四。雖化不成。後説意作
T2251_.64.0397b15: 欲自他。皆化四。而不香味。今論兩説。總
T2251_.64.0397b16: 欲界。四。二。與正理義別也。舊論云。如衣
T2251_.64.0397b17: 及莊嚴具。婆沙亦不異也。光記三六左義準
T2251_.64.0397b18: 即身化離身化色觸作二解。前解爲正。寶疏
T2251_.64.0397b19: 二十
九左
前解。後釋爲正。教理明白可依焉
T2251_.64.0397b20: 十五右頌曰餘得三性 初二句明數答
T2251_.64.0397b21: 。後十四句辨差別後問。於中有九門
T2251_.64.0397b22: 一第三句明果同依得。二第四句明從與
T2251_.64.0397b23: 生相。三第五句明事與心同地。四第六句
T2251_.64.0397b24: 化語由自下地心。五第七八句明化人。
T2251_.64.0397b25: 化主語。默。同。不同。六第九十句明願力留
T2251_.64.0397b26: 身令語。七第十一十二句明死後留骨身
T2251_.64.0397b27: 八第十三十四句明初心成滿化有差別。九
T2251_.64.0397b28: 第十五十六句明二得三性差別。長行釋準
T2251_.64.0397b29: 此應知。百二十二二十右通之果非通是
T2251_.64.0397c01: 變化。百三十五首尾廣明其數及差別。六
T2251_.64.0397c02: 卷法勝五七左唯列數。而明誰成就幾。雜心
T2251_.64.0397c03: 二十
八左
數而辨差別
T2251_.64.0397c04: 十五右論曰亦得名勝 釋初二句二。初
T2251_.64.0397c05: 總名。釋頌能化心。爲示有因果別
T2251_.64.0397c06: 能所起異。言神境通果能化心。二此有下釋
T2251_.64.0397c07: 初句中十四及第二句二。初標。二謂依下
T2251_.64.0397c08: 釋。此有總釋別釋。依初下即別釋。成中有
T2251_.64.0397c09: 三。一正釋。二諸果下明下地。三第二
T2251_.64.0397c10: 下明下化心由相望。亦名勝。謂第二定果
T2251_.64.0397c11: 三心中。下欲界化心對初定果有二心
T2251_.64.0397c12: 中。上地初定化心。雖繋地故欲界化故是劣
T2251_.64.0397c13: 然由所依定。亦勝於初定化。所依定第二。
T2251_.64.0397c14: 初定。勝劣故復約行。勝初定化。何以故。謂
T2251_.64.0397c15: 欲界。行至第二定。與唯行初定。勝劣故。
T2251_.64.0397c16: 餘第三定果初禪化。心望二定果二定化心
T2251_.64.0397c17: 等。竝皆準此。如理應思故。論兩處云等。總
T2251_.64.0397c18: 下地上地
T2251_.64.0397c19: 十五左謂鮮光作
諸爲
從靜靜鮮舊論光
淨爲
還從
T2251_.64.0397c20: 門出 釋第四句。明從與生相。文有三。一
T2251_.64.0397c21: 總釋。二謂從下別釋。三非定下總結。二中有
T2251_.64.0397c22: 三。一明二心。次此前下明能生
T2251_.64.0397c23: 。後故此下結從生竝二。總結中有法譬
T2251_.64.0397c24: 兩段。門入者喩初淨定。門出者比最後淨
T2251_.64.0397c25:
T2251_.64.0397c26: 十六右化所發言起表心故 釋第六句。明
T2251_.64.0397c27: 化語由自下地心。初總釋。謂欲下別釋。先
T2251_.64.0397c28: 由自。後釋由下。是此上下但就所化人
T2251_.64.0397c29: 。不生身上下。故若身生欲初定。若生
T2251_.64.0398a01: 二定已上。但起欲初定化人語。必由自地通
T2251_.64.0398a02: 果能化心。或但起二定已上化人語。由下初
T2251_.64.0398a03: 定能化心。以語能化心唯在初定欲故。如
T2251_.64.0398a04: 借起識。由初定通果心。舊論二十十八左云。
T2251_.64.0398a05: 若所化人在欲界或初定地。由同地心。可
T2251_.64.0398a06: 言説。若所化人在上地。但由初定心
T2251_.64.0398a07: 言説。彼但云所化。不能變身處
T2251_.64.0398a08: 十六右若一化主一切皆同 釋第七八句
T2251_.64.0398a09: 化人化主語默同不同二。一約餘人
T2251_.64.0398a10: 同。二約佛明亦有別。初中有三。一正
T2251_.64.0398a11: 明。二引證。三結意。此即初也
T2251_.64.0398a12: 十六右故有伽他所化亦然 百三十五四右
T2251_.64.0398a13: 經頌。而第四句諸化皆默然。餘皆同此。
T2251_.64.0398a14: 長含五二十
一右
闍尼沙經曰。現無量神足者。亦
T2251_.64.0398a15: 皆由此四神足
所依
時梵童子即自
T2251_.64.0398a16: 化形。爲三十三身。與三十三天一一同
T2251_.64.0398a17: 坐。而告之曰。汝今見我神變力不。答曰。唯
T2251_.64.0398a18: 然已見。梵童子曰。我亦修四神足。故能如
T2251_.64.0398a19: 是無數變化。時三十三天各作是念。今梵童
T2251_.64.0398a20: 子獨於我坐。而説是語。而彼梵童一化身
T2251_.64.0398a21: 語。餘化亦語。一化身默餘化亦默。彼是長行
T2251_.64.0398a22:
T2251_.64.0398a23: 十六右佛則不爾亦容有別 舊論曰。惟佛
T2251_.64.0398a24: 世尊如意欲。或前。或後。所化衆人。或彼
T2251_.64.0398a25: 問佛答。或佛問彼答。今言音所詮等者。問與
T2251_.64.0398a26: 答言音別。亦所詮有別。而亦有同故云容。
T2251_.64.0398a27: 義足經曰。佛語化人默然。化人語佛默然。何
T2251_.64.0398a28: 以故。正覺直度正所意故。當證。智論二
T2251_.64.0398a29: 十六云。如聲聞法化人説法。化主不説。化
T2251_.64.0398b01: 主説法。化人不説。佛則不爾。化主化人但
T2251_.64.0398b02: 能説法。彼以別倶。以爲劣勝。相翻此論。百
T2251_.64.0398b03: 三十五九右施設論説。世尊語時化身亦語。化
T2251_.64.0398b04: 身語時世尊亦語。弟子作化。弟子語時所化
T2251_.64.0398b05: 便默。所化語時弟子便默。施設論卷第六文
T2251_.64.0398b06: 下卷九左稽古出第五者寫誤也。是同
T2251_.64.0398b07: 今論如何。答。今約同不同時倶不
T2251_.64.0398b08: 勝劣。彼約用具不具劣勝。各據
T2251_.64.0398b09: 。竝不相違
T2251_.64.0398b10: 十六
發語心起亦得發語釋第十九句。明
T2251_.64.0398b11: 願力留化身語。有問有答。答中有正釋
T2251_.64.0398b12: 通難。光記辨變化心。通果心二差別。而破
T2251_.64.0398b13: 空法師。泰法師等。寶疏亦辨寛狹。其意不
T2251_.64.0398b14: 光。不空師等者。以光記已標簡故」
T2251_.64.0398b15: 十六左非唯化主持令久住 釋第十一二
T2251_.64.0398b16: 。明願死後留骨身。有正説異説。正説
T2251_.64.0398b17: 中文有三。一正示。二指事。三明骨身非
T2251_.64.0398b18: 。百三十五八右曰。有説有化事。問。若爾
T2251_.64.0398b19: 世尊何故不化身。至涅槃後。住持説法。
T2251_.64.0398b20: 作者。已究竟故。謂佛所度皆已度
T2251_.64.0398b21: 訖。所度者。聖弟子度之。有説。無
T2251_.64.0398b22: 。問。若爾迦葉波事。云何得有。答。諸信敬
T2251_.64.0398b23: 天神所住持故。有説。迦葉波爾時未般涅
T2251_.64.0398b24: 。慈氏佛時。方取滅度。此不理。寧可
T2251_.64.0398b25: 無。不彼默然多時虚住。如是説者。有
T2251_.64.0398b26: 化事。是故大迦葉波已入涅槃。婆沙既評
T2251_.64.0398b27: 初説。今亦同彼。今命終者。當迦葉入滅。而
T2251_.64.0398b28: 婆沙未骨肉差別。今辨別此。以肉身期
T2251_.64.0398b29: 限決定多時不住故。雜心七二十
八左
云。尊者
T2251_.64.0398c01: 大迦葉全身久住者。此論所簡。有餘師者。彼
T2251_.64.0398c02: 第二説。是則不正義。文有所立通釋二。大迦
T2251_.64.0398c03: 葉波入鷄足山。或曰取涅槃。或曰慈氏佛
T2251_.64.0398c04: 出而入滅。増一三十五莫畏品十九右云。我今如
T2251_.64.0398c05: 來迦葉比丘。留住在世。彌勒佛出世。然後取
T2251_.64.0398c06: 滅度。四十四不善品十二右云。大迦葉亦不
T2251_.64.0398c07: 般涅槃。要須彌勒出現世。彌勒出世。伸
T2251_.64.0398c08: 。指示迦葉。告諸人民。過去釋迦佛弟子。
T2251_.64.0398c09: 名曰迦葉。今日現在。又云。彌勒如來當
T2251_.64.0398c10: 迦葉僧迦梨之。是時迦葉身體。奄然星ノ如
T2251_.64.0398c11: 散。是時彌勒復取種種花香。供養迦葉。又
T2251_.64.0398c12: 本行集四十七二右 稽古云四十
寫誤也
大迦葉因縁
T2251_.64.0398c13: 品之三。阿育王經。付法藏傳一十三右雜事五
T2251_.64.0398c14: 百結集中則曰。入無餘依涅槃界。而定力持
T2251_.64.0398c15: 身。乃至龍華之會。本行集四十七二左曰。摩
T2251_.64.0398c16: 訶迦葉我涅槃後。護我法及戒律。令
T2251_.64.0398c17: 。其壽命將終時。入於山間。以神通力。住
T2251_.64.0398c18: 持此身。起此願。願我此身勿散壞。乃
T2251_.64.0398c19: 彌勒如來得阿耨菩提。見我身也。作
T2251_.64.0398c20: 思惟已入無餘涅槃。涅槃後二山還合。後彌
T2251_.64.0398c21: 勒世尊廣顯法教。憶念是大迦葉舍利。與
T2251_.64.0398c22: 無量千衆於彼處。兩山兩開。爾時彌勒
T2251_.64.0398c23: 大迦葉比丘舍利不散不壞唯著僧伽梨
T2251_.64.0398c24: 已上是正今論婆沙評家所憑。彼増一婆沙第
T2251_.64.0398c25: 三説。及雜心論所據。稽古云。本行集等有部
T2251_.64.0398c26: 所傳。蓋如此。如増一所云。大衆部所傳爾
T2251_.64.0398c27: 者誤也。大乘亦有是兩説。然或惠暉
等意
T2251_.64.0398c28: 而謂小乘短智爲滅。大乘深智以爲
T2251_.64.0398c29: 者誤也。摩耶經下十二右滅定。智論
T2251_.64.0399a01: 十一右云入無餘滅
T2251_.64.0399a02: 十六左初習業者多少化事 百三十五四左
T2251_.64.0399a03: 兩説。第二大同之。正理師更加説所依差
T2251_.64.0399a04: 。彼七十六
(十八右)
云。初習業者由多化身。要附
T2251_.64.0399a05: 所依。起一化事。習成滿者。由一化心。能不
T2251_.64.0399a06: 所依。起衆多化事。光解云。所依謂木石
T2251_.64.0399a07: 等。寶云。所依謂非化物湛師信
寶非也
今謂。光記
T2251_.64.0399a08: 正。百三十五四右云。問。化事起時爲
T2251_.64.0399a09: 不。有説化事必有依託。謂必依於木石
T2251_.64.0399a10: 塊等。化主方能作所化事。有餘師説。若初起
T2251_.64.0399a11: 通者。所起化事要有所假。若通慧滿者。無
T2251_.64.0399a12: 依假。能起化事。正理師依彼第二説
T2251_.64.0399a13: 十六左如是十四自他身化 釋第十五六
T2251_.64.0399a14: 。明二得三性差別。文有二。一約十四能
T2251_.64.0399a15: 。二約生得等。後中文有三。一正明。二如
T2251_.64.0399a16: 天下指事。三於十下辨處多少。生得等者。
T2251_.64.0399a17: 等向内等。舊論無等字。正理云。總有二類
T2251_.64.0399a18: 能變化心。一修所成。二生得等所起化果云云
T2251_.64.0399a19: 二類者。爲無記通三。故正理標
二類。而猶云生得等。是等業呪藥等
又解。向
T2251_.64.0399a20: 外等。天龍等者。舊論云。天龍鬼神等。問。修
T2251_.64.0399a21: 得生得差別云何。答。百三十五七右云。答所
T2251_.64.0399a22: 化無別。但修得者。淨速圓妙非生所得。有
T2251_.64.0399a23: 説生得心化惟依自界身。修得心化通依
T2251_.64.0399a24: 他界身。今論云自他身化者。約自界故同
T2251_.64.0399a25: 後説
T2251_.64.0399a26: 十六左於十色處亦無有失 三辨處多少
T2251_.64.0399a27: 文有二。一總示。二論主別辨實理難。初
T2251_.64.0399a28: 中百三十五十一左化有二種。一修得。二生
T2251_.64.0399a29: 得。若修得化。欲界四處。色界二處。若生得
T2251_.64.0399b01: 化。欲界九處。色界七處。今論修得。前已説
T2251_.64.0399b02: 十四左故不更説。於生得中。已説欲九。色界
T2251_.64.0399b03: 七自成。準前修得故。雜心論七二十
八左
云。欲界
T2251_.64.0399b04: 化四入。色界化二入。何以故。不根故。今
T2251_.64.0399b05: 論主通彼難。救婆沙等
T2251_.64.0399b06: 十七右頌曰取障細遠等 初二句出體。後
T2251_.64.0399b07: 二句義門。此有三。一同分彼同分門。二處具
T2251_.64.0399b08: 闕門。三縁境障不障門
T2251_.64.0399b09: 十七右如藏臣寶 是轉輪王七寶隨一如世間
T2251_.64.0399b10: 十二
(十二左)
已説。施設論上五左曰。又問。何因
T2251_.64.0399b11: 主藏臣寶勝業報生。能具天眼。於諸伏藏
T2251_.64.0399b12: 若有主宰。若無主宰。若水。若陸。若近。若遠。
T2251_.64.0399b13: 而悉觀見。答。主藏臣寶。往昔修因。其事廣
T2251_.64.0399b14: 大。謂於父母知識及師尊所幷餘沙門婆羅
T2251_.64.0399b15: 門衆。不惱害。而復愛樂不惱害者。又於
T2251_.64.0399b16: 世間。普爲一切癡黒暗冥光明照授
T2251_.64.0399b17: 燈明及燈明具。破諸冥暗。悉使明亮。以
T2251_.64.0399b18: 是因故。百五十十左云。問。轉輪王眼齊何能
T2251_.64.0399b19: 見。答。王四洲者。面各能見四倶盧舍。乃至
T2251_.64.0399b20: 一洲者。面各能見一倶盧舍。問。主藏臣
T2251_.64.0399b21: 眼齊何能見。答。四洲王臣見三倶盧舍。乃至
T2251_.64.0399b22: 三洲王臣見半倶盧舍。如契經説。輪王有時
T2251_.64.0399b23: 藏臣威力所受。乘船遊戲殑伽河中
T2251_.64.0399b24: 藏臣言。吾今須寶。藏臣敬諾。請還辨之。
T2251_.64.0399b25: 王不悦曰。正爾須辨。藏臣惶恐即以兩手
T2251_.64.0399b26: 㧌攪。水中應時。捧出種種珍寶。以獻王。復
T2251_.64.0399b27: 王言。須者可取。其不須者還棄水中
T2251_.64.0399b28: 輪王藏臣幷可以視。又百五十九左云。諸素
T2251_.64.0399b29: 怛纜毘奈耶中。皆説菩薩成就異熟生天眼
T2251_.64.0399c01: 晝夜能見面各踰繕那。問。菩薩所成異熟生
T2251_.64.0399c02: 眼。實非天眼。何故立此名。答。菩薩眼根體
T2251_.64.0399c03: 用殊勝。如世勝事。假立天名已上
T2251_.64.0399c04: 十七右修得眼耳一切有情 後釋後兩句
T2251_.64.0399c05: 三。一釋恒同分。二釋無闕。三釋後一句
T2251_.64.0399c06: 此即初二也。百八十六十一右曰。又天眼左右
T2251_.64.0399c07: 勝劣品類下中上必同。謂非左劣右勝等。又現
T2251_.64.0399c08: 前時。必皆具足無瞎無闕。亦無眩亂及彼
T2251_.64.0399c09: 同分。百四十九十四左亦爾。翳是目疾也。光記
T2251_.64.0399c10: 。正理作醫。竝皆通用。顯宗云無漏無
T2251_.64.0399c11: 。義亦不異。如生等二句。光記屬上爲正。
T2251_.64.0399c12: 色界必具諸根故。寶疏三十
三右
下大非也。第
T2251_.64.0399c13: 四句正明修得縁境。非色界生得。故亦復
T2251_.64.0399c14: 文既無能例。何但所例。又違舊論。彼二十
T2251_.64.0399c15: 二十左云。天眼天耳無非等分。恒與識相應。
T2251_.64.0399c16: 故無根。無盲亂等失故。譬如色界衆
T2251_.64.0399c17: 。上細障遠等色及聲。皆是彼境已上譬如言
T2251_.64.0399c18: 顯上具根。上細下明縁境。然湛師云。寶
T2251_.64.0399c19: 解順舊論者非也
T2251_.64.0399c20: 十七左能隨所應眼見無遺 三釋後一句
T2251_.64.0399c21: 縁境。有正釋引證。細遠等者。等取前後
T2251_.64.0399c22: 左右晝夜等。惠暉云。肉眼見近不遠。天
T2251_.64.0399c23: 眼遠近皆見。肉眼有同分彼同分。天眼唯同
T2251_.64.0399c24: 分。肉眼見前不後。及不左右。天眼前
T2251_.64.0399c25: 後左右皆見。肉眼見障内。不障外。天眼
T2251_.64.0399c26: 内外皆見。肉眼見麁不細。天眼二皆見。
T2251_.64.0399c27: 肉眼見晝不見夜。天眼晝夜皆見。肉眼見
T2251_.64.0399c28: 明不闇。天眼明闇皆見。肉眼有瞖闕。天
T2251_.64.0399c29: 眼皆無也。法蘊足七九左云。於舊眼邊。發
T2251_.64.0400a01: 色界大種所造清淨天眼。依此天眼。生淨眼
T2251_.64.0400a02: 。依此淨識。能遍觀察前後左右上下諸
T2251_.64.0400a03: 。百五十七左擧釋云。見前後左右諸色者。
T2251_.64.0400a04: 石壁等所障故。見下諸色者。非地水等
T2251_.64.0400a05: 所障故。見上諸色者。非雲霧等所障故。問
T2251_.64.0400a06: 是天眼能於一時頓見十方諸色境不。
T2251_.64.0400a07: 有説能見。以天眼根光明清徹。自然遍照。
T2251_.64.0400a08: 未尼寶遍發光明。有説不一時頓見
T2251_.64.0400a09: 法蘊所説天眼諸方無障。非一時頓見。謂
T2251_.64.0400a10: 人等眼但能覩見面所向色。欲餘方要
T2251_.64.0400a11: 迴轉俯仰方見。天眼不爾。面向一方。隨
T2251_.64.0400a12: 能見。不迴轉。故説能見上下諸方。非
T2251_.64.0400a13: 十方一時而見已上彼無評何爲
T2251_.64.0400a14: 解云。後説爲正。何以知之。佛世尊知諸法
T2251_.64.0400a15: 猶次第非頓。何況天眼。其事如婆沙九八右
T2251_.64.0400a16: 及宗輪論四十八
T2251_.64.0400a17: 十七左頌曰地獄初能知 此頌大爲三。初
T2251_.64.0400a18: 五句明五通種類。二第六句三性分別。三後
T2251_.64.0400a19: 二句明五趣通局。唯言顯餘五種容有。初
T2251_.64.0400a20: 言簡後時
T2251_.64.0400a21: 十八右曼馱多王是業成攝 恐了知。別
T2251_.64.0400a22: 業成。此王舊云頂生王。後長大成金輪
T2251_.64.0400a23: 。等者等取諸龍諸鬼神等。前
上右
已説
T2251_.64.0400a24: 勝業等所引生能遠見聞等。亦是此也
T2251_.64.0400a25: 十八右餘三各三謂修生業 光記具立所以
T2251_.64.0400a26: 廢立相。寶師意不欲故。云。諸法相因不
T2251_.64.0400a27: 定準。如虎珀拾芥磁石引已上湛師
T2251_.64.0400a28: 寶。今詳。光爲是。夫學慧道論者。於
T2251_.64.0400a29: 容易
T2251_.64.0400b01: 十八右除修所得不得通名 此中初正三性
T2251_.64.0400b02: 分別。後遮通名。初中於六類。除修所得三
T2251_.64.0400b03: 唯善二通果無記。餘生得等五。皆通善染無
T2251_.64.0400b04: 記三性。後中此生得等五非果。故不通。
T2251_.64.0400b05: 唯修得是通。故舊論二十二十
一右
云。一切生所得
T2251_.64.0400b06: 通慧名。生得既爾。況餘呪等。然光記
T2251_.64.0400b07: 唯約呪藥二者非也
T2251_.64.0400b08: 十八右人中都無業所成攝 下第三明
T2251_.64.0400b09: 種通局。婆沙百十七左百一六左生得宿住
T2251_.64.0400b10: 他心四趣有。唯於人趣無。廣釋。此文有三。
T2251_.64.0400b11: 一約人趣。二約地獄。三總指勸餘三趣。此
T2251_.64.0400b12: 即初也。此中有正釋通妨。言餘者。生得餘
T2251_.64.0400b13: 修呪等五類。寶疏云餘趣非也。通妨中舊論
T2251_.64.0400b14: 曰。唯於人道前所説如意成等五。無生所
T2251_.64.0400b15: 。若爾云何。得自性憶念宿住。此從
T2251_.64.0400b16: 業差別所作。生所得舊論。正理。顯宗。光記亦
T2251_.64.0400b17: 爾。婆沙中悉云生處得。今論依得能所
T2251_.64.0400b18: 所得。婆沙據生在處。故云生處。竝不相違
T2251_.64.0400b19: 本性生念者。正理。顯宗竝爾。爲句。且略
T2251_.64.0400b20: 智言。又婆沙悉作本性念生智。生念之言彼
T2251_.64.0400b21: 此前後。按。是諸經論異説。由是婆沙百一
T2251_.64.0400b22: 釋名有四義。初二義順本性念生次第。後
T2251_.64.0400b23: 兩義順此論本性生念次第。由此義。亦
T2251_.64.0400b24: 互用互釋此。亦無失 光記六類五趣配立
T2251_.64.0400b25: 多釋唯是二解。今示
T2251_.64.0400b26:
T2251_.64.0400b27: 十七左百一六右人餘四趣有生得
T2251_.64.0400b28: 宿住智他心智。中地獄唯初生時。餘鬼畜天
T2251_.64.0400b29: 初中後
T2251_.64.0400c01: IMAGE
T2251_.64.0400c02: [IMAGE]
T2251_.64.0400c03: [IMAGE]
T2251_.64.0400c04: [IMAGE]
T2251_.64.0400c05: [IMAGE]
T2251_.64.0400c06: [IMAGE]
T2251_.64.0400c07: [IMAGE]
T2251_.64.0400c08: 阿毘達磨倶舍論法義卷第二十七
T2251_.64.0400c09:
T2251_.64.0400c10:
T2251_.64.0400c11: 阿毘達磨倶舍論法義卷第二十
T2251_.64.0400c12:
T2251_.64.0400c13:  豐山寓居上毛沙門釋快道記 
T2251_.64.0400c14:   分別定品第八之一
T2251_.64.0400c15: 分別定品 當品大分爲二。初明所依定。二
T2251_.64.0400c16: 能依徳。初中有四。初明四靜慮。光記於
T2251_.64.0400c17: 此大開三。第二第三非也。彼正法住世從
T2251_.64.0400c18: 界品初正宗來。故彼第三七言頌是流通分。
T2251_.64.0400c19: 何於此可分。亦科名非也。寶疏於此失
T2251_.64.0400c20: 。而大同光。於此分四亦非也。光記辨
T2251_.64.0400c21: 兩釋。賢智定三約果因縁。記一二十七竝
T2251_.64.0400c22: 倶初説。今別約智定能所依後釋。於
T2251_.64.0400c23: 大異。寶疏大同後解
T2251_.64.0400c24: 初右已説諸智靜慮云何 顯宗三十八初右
T2251_.64.0400c25: 曰。如是已辨諸智差別。次當別智所依
T2251_.64.0400c26: 。唯諸靜慮能具爲依。故於此中。先辨
T2251_.64.0400c27: 。或於先辨共功徳。已辨智所成無靜
T2251_.64.0400c28: 等功徳。餘所成徳。今次當辨。於中先辨
T2251_.64.0400c29: 依止定。且諸定内靜慮云何正理七十
七全同
解云。
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