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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0400a01: 色界大種所造清淨天眼。依此天眼。生淨眼 T2251_.64.0400a02: 識。依此淨識。能遍觀察前後左右上下諸
T2251_.64.0400a05: 所障故。見上諸色者。非雲霧等所障故。問 T2251_.64.0400a06: 如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: 如未尼寶遍發光明。有説不能一時頓見。 T2251_.64.0400a09: 法蘊所説天眼諸方無障。非謂一時頓見。謂 T2251_.64.0400a10: 人等眼但能覩見面所向色。欲見餘方要 T2251_.64.0400a11: 須迴轉俯仰方見。天眼不爾。面向一方。隨 T2251_.64.0400a12: 欲能見。不須迴轉。故説能見上下諸方。非
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_.64.0400a29: 事不得容易
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。故不名通。
T2251_.64.0400b07: 唯約呪藥二者非也
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: 得。若爾云何。得有自性憶念宿住人。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。今論依得能所云 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。爲成句。且略 T2251_.64.0400b20: 智言。又婆沙悉作本性念生智。生念之言彼
T2251_.64.0400b24: 互用互釋此。亦無失 光記六類五趣配立 T2251_.64.0400b25: 雖多釋唯是二解。今示圖 T2251_.64.0400b26:
T2251_.64.0400b29: 通初中後 T2251_.64.0400c01: 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_.64.0400c10: T2251_.64.0400c11: T2251_.64.0400c12: 八 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: 明能依徳。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。寶疏於此失科 T2251_.64.0400c20: 文。而大同光。於此分四亦非也。光記辨生 T2251_.64.0400c21: 起兩釋。賢智定三約果因縁。記一二十七竝 T2251_.64.0400c22: 倶初説。今別約智定作能所依後釋。於義 T2251_.64.0400c23: 無大異。寶疏大同後解
T2251_.64.0400c26: 定。唯諸靜慮能具爲依。故於此中。先辨靜 T2251_.64.0400c27: 慮。或於先辨共功徳中。已辨智所成無靜 T2251_.64.0400c28: 等功徳。餘所成徳。今次當辨。於中先辨所
T2251_.64.0401a05: 靜慮。無色。等至。等持。無量。解脱。勝處。通處 T2251_.64.0401a06: 等。於中前卷已説無諍乃至通。今辨靜慮 T2251_.64.0401a07: 等。豈得總約諸智
T2251_.64.0401a10: 性。四解靜慮名。此即初二。如文可知
T2251_.64.0401a13: 論主難。四有部通。五論主詰。六有部救。七 T2251_.64.0401a14: 叙經部宗。此即初四。文易見。光寶竝直爲 T2251_.64.0401a15: 經部。雖無大害。疎於文理。後別叙經部宗
T2251_.64.0401a19: 牒破後念成體救。四三性心皆一境轉難。此 T2251_.64.0401a20: 即初也
T2251_.64.0401a24: 然。於相應法中。定大地應無用。準此等文。 T2251_.64.0401a25: 蒙當念自一境轉破。彼救而言第二念用。破 T2251_.64.0401a26: 此若言後念用。則於其前時當念相應法
T2251_.64.0401a29: 者非也。寶疏云。若謂前念等持令心於第 T2251_.64.0401b01: 二念。亦同前縁一境轉。此即前心令其後 T2251_.64.0401b02: 心同一境轉。後心ト相應スル等持何用。此釋 T2251_.64.0401b03: 雖詳悉。然非論意。何者當念自轉破之後 T2251_.64.0401b04: 救。何云同前。又論文居今喚後。故云第二 T2251_.64.0401b05: 念。若破後念。應言則於後倶等持無用。 T2251_.64.0401b06: 既不言爾。但云相應。破當念理決然
T2251_.64.0401b09: 於第二念不散亂故。三摩地別有體義成 T2251_.64.0401b10: 立。破云。寧不即由斯於相應等持無用 T2251_.64.0401b11: 之道理。一切心王自於一境轉。此心自一境 T2251_.64.0401b12: 轉。彼心由三摩地。彼此異。因不可得。舊論 T2251_.64.0401b13: 曰。由此是三摩提ナラハ是故諸心共縁一境。 T2251_.64.0401b14: 汝何故。不許此義。彼言是三摩提。是當此 T2251_.64.0401b15: 成字。是故言當由斯。諸心言當心字。汝何
T2251_.64.0401b18: 貫如環。然云由此餘心心所。此言所指在 T2251_.64.0401b19: 何。復亦三摩地復由誰難。於一章全無起 T2251_.64.0401b20: 盡。豈非摸索。寶疏亦釋由此云由修習。釋 T2251_.64.0401b21: 由斯云以此修習力。此亦誤也。修習義從 T2251_.64.0401b22: 何文。又所指無此。又約定散通。與後難不
T2251_.64.0401b26: 應立一切心皆成一類此亦成失
T2251_.64.0401b29: 論云。經部師説。是心同一類故説爲定。何以 T2251_.64.0401c01: 故。三摩提者。謂依心學。心清淨爲勝。經中
T2251_.64.0401c05: 學。増上惠學。何等爲増上意學。若比丘離
T2251_.64.0401c08: 法。有覺有觀。離生喜樂。初禪具足住。乃至
T2251_.64.0401c16: 名。定令惠生無濁亂故。有説此定持勝遍 T2251_.64.0401c17: 縁。如理思惟。故名靜慮。勝言簡欲界。遍縁 T2251_.64.0401c18: 簡無色。如理思惟簡異顛倒。能持此定。是 T2251_.64.0401c19: 妙等持。此妙等持名爲靜慮。此言顯示止觀
T2251_.64.0401c26: 復次遍觀遍斷名靜慮。欲三摩地雖遍觀。 T2251_.64.0401c27: 非遍斷。無色定二義倶闕。復次能靜息一切 T2251_.64.0401c28: 煩惱。及能思慮一切所縁。名爲靜慮。欲三 T2251_.64.0401c29: 摩地雖思慮一切所縁。非靜息一切煩惱。 T2251_.64.0402a01: 無色定二義都無。復次無色定有靜無慮。欲 T2251_.64.0402a02: 異三摩地有慮無靜。色定倶有。故名靜慮。
T2251_.64.0402a07: 斷結。應名靜慮。若能正觀故名靜慮。則欲 T2251_.64.0402a08: 界三摩地亦能正觀。應名靜慮。是則於三 T2251_.64.0402a09: 摩地一體。有能斷正觀二義。故持業釋。一體 T2251_.64.0402a10: 兩用。問。此今論下云止觀均行。是應持業 T2251_.64.0402a11: 文何違婆沙。答。非婆沙評家爲是。又止觀 T2251_.64.0402a12: 均行者。如次定慧。故是依主。婆沙約持業 T2251_.64.0402a13: 故 又大乘有持業同體依主。而無別體。義
T2251_.64.0402a16: 之靜。二釋竝皆得。問。持業依主何縁差別。 T2251_.64.0402a17: 答。三地地有令寂靜正觀之二用。故名靜 T2251_.64.0402a18: 慮是持業釋 又與慧之所依三摩地。故名 T2251_.64.0402a19: 靜慮。是依主釋。光記云。馱南此云靜慮。舊 T2251_.64.0402a20: 云禪。或云禪那。或云持阿那皆訛也 舊
T2251_.64.0402a24: 言定。梵云馱衍那
T2251_.64.0402a27: 此中有二。初正明。二由此下釋影示尋。文 T2251_.64.0402a28: 有四。一標宗。二所由。三喩顯。四簡濫。由説 T2251_.64.0402a29: 具此伺喜樂。已不言説。明亦具尋義。何以 T2251_.64.0402b01: 故。尋伺必倶行故。譬如煙火。有難云。應尋 T2251_.64.0402b02: 伺非必倶行。如中間定無尋唯伺故。今遮 T2251_.64.0402b03: 此濫云。無有伺喜樂三之伺離尋。故言必 T2251_.64.0402b04: 倶。非謂一切獨伺不離尋。故舊論曰。偈曰 T2251_.64.0402b05: 有觀及喜樂。釋曰。覺觀喜樂相應喜一類説 T2251_.64.0402b06: 名初定。由説觀。覺即彼説。覺觀如烟及火 T2251_.64.0402b07: 相應行故。有不相離相離故。無有觀有喜
T2251_.64.0402b12: 火必定倶行者誤也。非伺等簡亂無用故。 T2251_.64.0402b13: 違舊論故
T2251_.64.0402b17: 内靜一心。無覺無觀。定生喜樂得第二禪 T2251_.64.0402b18: 成就遊。離喜欲捨無求。遊正念正智。而身 T2251_.64.0402b19: 覺樂。得第三禪成就遊。樂滅。苦滅。喜憂本 T2251_.64.0402b20: 已滅。不苦。不樂。念清淨。得第四禪成就遊
T2251_.64.0402b25: 名生。二受生離地染時。二種生過倶能離 T2251_.64.0402b26: 故。名之爲離。湛慧云。此兩師中。光師順舊 T2251_.64.0402b27: 論文。彼曰。偈曰。寂離下地生。釋曰。空遍入 T2251_.64.0402b28: 從寂離第四定生。識遍入從寂離空遍入
T2251_.64.0402c04: 論非證。彼生言。亦約所離。無有妨故 T2251_.64.0402c05: 皆無色故立無色名 第四解。總名有二。一 T2251_.64.0402c06: 正釋。二通妨。初正解。釋第五句有三。初正 T2251_.64.0402c07: 釋。二大衆部等出不成過。三有部通不成 T2251_.64.0402c08: 失有三。一徴責無色立名。二徴詰有色相。
T2251_.64.0402c11: 約色根身。初中光牒。後身語下破。此有二。 T2251_.64.0402c12: 一約能發無。二約能造無。此亦有二。初正 T2251_.64.0402c13: 破。後破救。先擧救。後不爾下。破有二。初正 T2251_.64.0402c14: 破。二又彼下依經止執。第二若許下約色根 T2251_.64.0402c15: 身有二。一牒計。二如何下破有四。一正破。 T2251_.64.0402c16: 是自言違失。二破小身救。三破極妙救。四 T2251_.64.0402c17: 破妙中極救。此有二。先牒救。二破有二。一 T2251_.64.0402c18: 唯有頂破。二例難四靜慮。此有三。一正例 T2251_.64.0402c19: 責無別。二擧救徴理。三通釋彼依經成有 T2251_.64.0402c20: 色。此有二。初牒彼引四經成有色。二此證 T2251_.64.0402c21: 下有部通有三。一總非勸思。二且契下別令 T2251_.64.0402c22: 思。三若謂下破彼救。先牒救。後此説下破 T2251_.64.0402c23: 有總破別破。別破中有三。一就第一經破。 T2251_.64.0402c24: 二就第二第三經破。三又説下就第四經破 T2251_.64.0402c25: 有二。一正破。二牒救破有二。一牒彼引二 T2251_.64.0402c26: 經任文救。二則無下有部例彼救。亦任經 T2251_.64.0402c27: 文。成無色有三。一正引經成無色。二然契 T2251_.64.0402c28: 下通違文。三又薄下更引經遮有色。初中 T2251_.64.0402c29: 有五。一標立。二引三經。三若無下依經 T2251_.64.0403a01: 遮彼執。四牒破救。五結無色。破救中。先 T2251_.64.0403a02: 牒。後則於下破有三。一段食例破。二靜慮例 T2251_.64.0403a03: 破。三受等例破。此有二。初正破。後經既下 T2251_.64.0403a04: 還成自義
T2251_.64.0403a07: 等想。準舊論文。世尊於彼無色定中。亦遮 T2251_.64.0403a08: 有色等想。故不可言有身語律儀 中含
T2251_.64.0403a11: 能所造兩釋。寶疏約自有部不許解遮有。 T2251_.64.0403a12: 竝非論意 T2251_.64.0403a13: 水細蟲極微 是約肉眼不及。事鈔釋用蟲 T2251_.64.0403a14: 水戒云。僧祇云。蟲細者。三重灑。猶有テ捨テ
T2251_.64.0403a17: 知。且云水蟲。據實諸蟲有細。大集經曰。畜 T2251_.64.0403a18: 生身細。猶如微塵十分之一。多論曰。身子天 T2251_.64.0403a19: 眼觀空中蟲。如水邊砂器中粟。遂斷食。佛 T2251_.64.0403a20: 因制云。但肉眼見灑襄所得
T2251_.64.0403a23: 二又生下例難靜慮。此有三。一正例難無別。 T2251_.64.0403a24: 二若謂下擧救徴理。三若謂下牒依經成 T2251_.64.0403a25: 有色通釋。此即初二也。例難靜慮意言。四 T2251_.64.0403a26: 靜慮身下望上。漸漸勝妙。清妙中極。有何 T2251_.64.0403a27: 差別不名無色。故正理云。又生靜慮所有 T2251_.64.0403a28: 色身由先功能。漸漸殊勝。上地望下。清妙 T2251_.64.0403a29: 轉増。非下地根所能取故。與彼何異不名 T2251_.64.0403b01: 無色。若見有名不如義故。及見有名通 T2251_.64.0403b02: 二義故。不可如名定執義者。則無色界
T2251_.64.0403b11: 設。所以者何。因壽故有煖。因煖故有壽。若 T2251_.64.0403b12: 無壽者。則無煖。無煖者。則無壽。猶如因 T2251_.64.0403b13: 油因炷故得然燈。彼中因焔故有光。因光 T2251_.64.0403b14: 故有焔。若無焔者。則無光。無光者則無
T2251_.64.0403b17: 亦不立。若去其二。一亦不立。展轉相依。而 T2251_.64.0403b18: 得竪立。識縁名色。亦復如是。展轉相依。而 T2251_.64.0403b19: 得生長。舊論。正理。如今作二蘆。且取依
T2251_.64.0403b23: 云。於十二縁生中説依識名色生。依名
T2251_.64.0403c02: 喜貪潤澤生長増廣。於受想行亦説如是。 T2251_.64.0403c03: 比丘識於中若來若去若住若沒若生長。増 T2251_.64.0403c04: 廣比丘若離色受想行。識有若來若去若住 T2251_.64.0403c05: 若坐者。彼但有言數。問已不知増益生
T2251_.64.0403c08: 有別證。離色乃至離行。由撥識去來故。 T2251_.64.0403c09: 證此經意。離色等四。無識去來。彼界既有
T2251_.64.0403c12: 識。必應許有所住色等
T2251_.64.0403c21: 欲故識不住。不増長。識不住不増長故。不
T2251_.64.0403c24: 異。故言説四食如四識住。例以破。謂於 T2251_.64.0403c25: 四識住既有識存色。亦於四食。於色無色。 T2251_.64.0403c26: 既有識食。應有色段食。故舊論云。由佛説 T2251_.64.0403c27: 四識住及四食。於色無色界。應有段食及
T2251_.64.0404a01: 異彼故
T2251_.64.0404a09: 界已過段食問。若爾以何爲食。答引次經。 T2251_.64.0404a10: 通此疑
T2251_.64.0404a14: 以禪定喜樂爲食
T2251_.64.0404a24: 空處成就遊。謂無量空處天。是謂第五識 T2251_.64.0404a25: 住。舊論加及有礙想句。今略之。中含四
T2251_.64.0404a29: 色界衆生。及住無色界不識滅界者。還復 T2251_.64.0404b01: 受諸有。若斷於色界。不住無色界。滅界心 T2251_.64.0404b02: 解脱。永離於生死。今取意引。舊論二十一
T2251_.64.0404b06: 出本事經三法品。經於色界言其中所有 T2251_.64.0404b07: 色受想行識如是性皆是無常。於無色界。但 T2251_.64.0404b08: 言諸有受想行識
T2251_.64.0404b15: 劫。或六萬劫。或八萬劫。諸色斷已後死還生 T2251_.64.0404b16: 欲色界界時。色云何起。若色斷已還得起 T2251_.64.0404b17: 者。般涅槃已諸行已斷。亦應後時還起諸 T2251_.64.0404b18: 行。勿有此失。故無色界決定有色。有部通 T2251_.64.0404b19: 云。謂於三界。死生往來。或色續色。或色續 T2251_.64.0404b20: 無色。或無色續無色。或無色續色故。故不 T2251_.64.0404b21: 應説諸色斷已復云何起。無斷義故。問。若 T2251_.64.0404b22: 離色已。復還生色。般涅槃已。應還起行。 T2251_.64.0404b23: 答。離有二種。一暫時離。二究竟離。初者可 T2251_.64.0404b24: 還生。後者不復起。故不應難
T2251_.64.0404c01: 見色非色法。亦有展轉相依起。故謂心異故。 T2251_.64.0404c02: 色差別生。色根有別。識生便異。故從無色。 T2251_.64.0404c03: 將生下時順色生。心相續而住。由彼勢力 T2251_.64.0404c04: 引下色生。然不可言唯從彼起。亦以先 T2251_.64.0404c05: 世色。倶行心相續爲縁。久已滅。色爲自種 T2251_.64.0404c06: 子。今色方起。許同類因通過現故
T2251_.64.0404c09: 相續。論主破彼。叙經部云。經部師説。無色 T2251_.64.0404c10: 界心等相續。無別有依。謂若有因未離色 T2251_.64.0404c11: 愛引起心等。所引心等與色倶生。依色而 T2251_.64.0404c12: 轉。若因於色。已得離愛。厭背色故。所引
T2251_.64.0404c15: 分命根。是非論意也
T2251_.64.0404c25: 耶。有説。此依多分而説。謂有情類法。爾多 T2251_.64.0404c26: 縁曾所受順境。生愛味故。有説。過去定於 T2251_.64.0404c27: 相續中。已作饒益。現在定從彼而起。追戀 T2251_.64.0404c28: 生愛。有説。此中依入出定。而爲問答。未來 T2251_.64.0404c29: 定未名入出。現在定名入。未名出。過去定 T2251_.64.0405a01: 名入已出。今欲顯於已出位。生味。故但説 T2251_.64.0405a02: 縁過去。有餘師説。此中説淨定無間起味 T2251_.64.0405a03: 相應定。淨定爲所味。是所縁故味相應定是 T2251_.64.0405a04: 能味。是能縁故。全如前説。評曰。應知初説
T2251_.64.0405a15: 善一類。何以故。住是三摩提別名。故如經 T2251_.64.0405a16: 言。何者爲三摩提。是心住於正境。於正位。 T2251_.64.0405a17: 由此經故。知住是三摩提別釋
T2251_.64.0405a23: 顯後三定。初中有兩説。初寛狹義。婆沙八
T2251_.64.0405a28: 彼。餘靜已下法説非例顯。理應然故。然兩 T2251_.64.0405a29: 文各通。無有害
T2251_.64.0405b05: 故言根捨
T2251_.64.0405b13: 捨念清淨。答。有十三復次釋。一第四定離 T2251_.64.0405b14: 八擾亂事故。苦樂憂喜入息出息尋伺名八 T2251_.64.0405b15: 擾亂。二離内外災故。下三定有内外災。不 T2251_.64.0405b16: 名清淨。三第四定所依身器三災不及。念 T2251_.64.0405b17: 無忘失。捨無諠雜故。四第四定離諸煩惱 T2251_.64.0405b18: 及隨煩惱故。五第四定所依色身澄潔明淨
T2251_.64.0405b21: 知
T2251_.64.0405c06: 樂更樂所觸生身心樂善覺。是覺謂樂覺 T2251_.64.0405c07: 也
T2251_.64.0405c10: 部引經難。三又第四下由理非輕安宗。四 T2251_.64.0405c11: 又契下依教證立破。五若言下牒有部難
T2251_.64.0405c21: 樂受。以無所順。雖有輕安。而不立名樂。 T2251_.64.0405c22: 由此經部以第三定有樂。以例破。然光記 T2251_.64.0405c23: 云。約三受説。言初二喜名樂受也者。是何 T2251_.64.0405c24: 謂
T2251_.64.0405c27: 中有二。初相返破。不損減。還令増益故。後 T2251_.64.0405c28: 殊勝破。第三定輕安勝初二定輕安。劣既立 T2251_.64.0405c29: 支。勝何不立
T2251_.64.0406a03: 證得遠離五法修滿五法。云何遠離五法。 T2251_.64.0406a04: 謂斷欲所長養喜。斷欲所長養憂。斷欲所 T2251_.64.0406a05: 長養捨。斷不善所長養喜。斷不善所長養 T2251_.64.0406a06: 憂。是名五法遠離。云何修滿五法。謂隨喜。
T2251_.64.0406a09: 定。言身作證。得獲成就初靜慮善五蘊。言
T2251_.64.0406a12: 夫情謂談。似而不當。大抵如是
T2251_.64.0406a17: 應成無漏。然必無觸及身識是無漏。勿初 T2251_.64.0406a18: 定所立五支中。少分身樂支是有漏。少分餘 T2251_.64.0406a19: 四支是無漏。如是一心漏無漏竝起成違理 T2251_.64.0406a20: 失。然光記作三解。竝非論意。寶解似 T2251_.64.0406a21: 是。而未明也
T2251_.64.0406a25: 由此經成。是非經部本意。光師云同許義 T2251_.64.0406a26: 非也
T2251_.64.0406b01: 義兩宗不異。無漏亦爾。身識實非無漏。順 T2251_.64.0406b02: 無漏。亦名無漏。何汝須難我
T2251_.64.0406b05: 後三界。依文相前十五唯有漏。後三通二。
T2251_.64.0406b13: 相。謂心之麁細。互相違故。必不倶起。然執 T2251_.64.0406b14: 倶起。汝還非理。故於我無過。後番約因明。 T2251_.64.0406b15: 凡因明法不問理是非。不許爲喩成過。今 T2251_.64.0406b16: 有部不許。當成過。然是無不成。於前第 T2251_.64.0406b17: 四卷。已破尋伺倶起。成不倶起訖。故今爲 T2251_.64.0406b18: 喩。汝前於尋伺不倶起。不能出過。今何
T2251_.64.0406b24: 問也。或應説三字。舊論云若不爾。蓋今文 T2251_.64.0406b25: 誤也。語不便故。光寶強解釋
T2251_.64.0406b29: 義是支義。謂四靜慮。各有爾所。能隨順法。
T2251_.64.0406c04: 然各非古昔賢聖諸軌範師共施設之義。故 T2251_.64.0406c05: 末資應審思擇其是非。故舊論二十一有諸 T2251_.64.0406c06: 部師作如是諍論。宿舊諸師不説如是不 T2251_.64.0406c07: 隨可知所有法立爲定分。是故彼執應須
T2251_.64.0406c10: 論意也。又應審思擇句光寶爲下句首非 T2251_.64.0406c11: 也。湛慧所迷光寶。以舊論是故彼執已下。 T2251_.64.0406c12: 屬下段者。猶是非也
T2251_.64.0406c17: 彼。令心等淨。如波浪息水則澄淨。是故説
T2251_.64.0406c20: 加難。然光寶爲經部者非也。何者若經部 T2251_.64.0406c21: 者。從本無體。何得難言應無別體。亦復不 T2251_.64.0406c22: 立實事十一。寧言何許實事十一。明知本 T2251_.64.0406c23: 是有部。既立實事十一。而作此答。故破難 T2251_.64.0406c24: 來。言清淨者。光記所覽本作清靜。故釋云 T2251_.64.0406c25: 清淨寂靜。下不清淨亦爾。然鮮本。明本。及舊 T2251_.64.0406c26: 論。寶疏如今。雖靜無害。釋淨非要故今本 T2251_.64.0406c27: 爲勝。又有經内等淨作内靜。若依其經爾。
T2251_.64.0407a04: 切。箝入聲。釋藏如此讀。指要鈔云。字彙云。
T2251_.64.0407a09: 考
T2251_.64.0407a18: 經説相者。於初禪定説言離生。是於離自 T2251_.64.0407a19: 地染生喜樂。故知是離染善喜樂爲禪支。 T2251_.64.0407a20: 以顯染非。第二云等淨。簡染汚濁故。染信 T2251_.64.0407a21: 非支攝。第三中以正言。簡染迷亂。故染汚 T2251_.64.0407a22: 念惠非支攝。第四中以清淨言。亦簡染汚 T2251_.64.0407a23: 非支。安捨二種性是唯善。染言已簡訖。後師 T2251_.64.0407a24: 約自性者。謂十八支中但安捨性是善。餘 T2251_.64.0407a25: 通染汚。契經約淨無漏二種。故言正云清 T2251_.64.0407a26: 淨。又彼離生言。約離欲不善。内等淨但信 T2251_.64.0407a27: 相爲淨。非簡染。爲顯此別。説隨相言。問。 T2251_.64.0407a28: 依正理婆沙。初説若依此論。何言亦第二無 T2251_.64.0407a29: 樂第三無行捨。文中未示其相故。解云。性 T2251_.64.0407b01: 是大善。理在不疑。以明染定。第二説中云 T2251_.64.0407b02: 中但無。顯示於初説無中而唯無彼。若爾
T2251_.64.0407b05: 爲勝。故爲初不言有餘
T2251_.64.0407b10: 觀。定生喜樂。得第二禪。成就遊。是聖説移 T2251_.64.0407b11: 動。比丘離喜欲。捨無求遊。正念正智。而身 T2251_.64.0407b12: 體樂。得第三禪。成就遊。是聖説移動。比丘 T2251_.64.0407b13: 樂滅苦滅。喜憂本已滅。不苦不樂。捨念清淨。
T2251_.64.0407b18: 第四定爲不動。譬如内密室無風燈光。餘
T2251_.64.0407b21: 加論依法相。故正理云。然經唯説。第四靜慮 T2251_.64.0407b22: 不爲尋伺喜樂動者。經密意説。論依法相。 T2251_.64.0407b23: 或準今文無唯字及密意等言。應如舊論 T2251_.64.0407b24: 依經釋此。若爾然言。故字誤也。於喜樂下 T2251_.64.0407b25: 脱等言。寶師別釋云。然契經説至喜樂所動。 T2251_.64.0407b26: 述釋餘經不動也。若通欲界兼息風説。即 T2251_.64.0407b27: 有八。若唯對色界。定内心所。即離尋伺喜
T2251_.64.0407c01: 通釋語。由是彼舊論語勢。覺觀喜樂已下。是 T2251_.64.0407c02: 第二説。不爾文致煩重。又譬如言不易
T2251_.64.0407c05: 能正觀者名爲靜慮。欲界三摩地多散亂風 T2251_.64.0407c06: 之搖動如四衢燈。此文對欲。四禪通喩密
T2251_.64.0407c12: 是中有細樂受。但斷麁樂故。説不苦不樂。 T2251_.64.0407c13: 如風動燈。若置密室。則名不動。是中必有 T2251_.64.0407c14: 微風故。然但無麁風。故名不動。四禪亦爾。 T2251_.64.0407c15: 必有細樂。斷麁苦樂。故名不苦不樂
T2251_.64.0407c18: 顯餘差別故
T2251_.64.0407c28: 生下地。問。何故受生要從上下。答。從下 T2251_.64.0407c29: 得上。二定纔離染時即得。是前義攝。非待 T2251_.64.0408a01: 受生。受之時先已得故。要以上下受生。方 T2251_.64.0408a02: 是受生初得
T2251_.64.0408a07: 約加行。其義可爾。然談欲界。是何所言。今 T2251_.64.0408a08: 唯定地故
T2251_.64.0408a13: 義。同有漏故。或分段義。煩惱衆多一分故。退 T2251_.64.0408a14: 即分。住即分等。竝持業釋。退分之順等皆依 T2251_.64.0408a15: 主釋。攝者攝在義。淨等至四中一分是此攝 T2251_.64.0408a16: 故。如得是不相應攝。順退分即攝。持業得 T2251_.64.0408a17: 名。餘皆爾。問。婆沙諸文雜心。舊論等。竝無 T2251_.64.0408a18: 攝言如何。答。具略隨宜。故正理。顯宗如今。 T2251_.64.0408a19: 問。此第四與四善根爲同否。答。寛狹不同。 T2251_.64.0408a20: 彼狹此寛。謂彼唯煖頂等四。此不唯四。亦通
T2251_.64.0408a23: 法等。三云隨順聖道。此分或作聖行相。或 T2251_.64.0408a24: 作餘行相。而向聖道。趣於解脱。光記十五
T2251_.64.0408a27: 是殊勝。命終不捨
T2251_.64.0408b11: 前問。準此寶疏科名爲正。二徴。三釋。四結。
T2251_.64.0408b16: 若異者不應建立四種。正理云。此中決定 T2251_.64.0408b17: 義者。謂諸聖道必此無間生。非此無間必能 T2251_.64.0408b18: 生聖道。若異此者。是則應説唯世第一法 T2251_.64.0408b19: 名順決擇分
T2251_.64.0408b22: 三住此多進。四住此多入無漏。二曰。初與 T2251_.64.0408b23: 諸惑相凌相雜。煩惱無間此生此無間煩惱 T2251_.64.0408b24: 生。二觀下地爲麁苦障。觀自地爲靜妙 T2251_.64.0408b25: 離。三觀自地爲麁苦障。觀上地爲靜妙
T2251_.64.0408c01: 第四分不但四善根。勿容於疑
T2251_.64.0408c06: 離自地染者。起自地煩惱有差別故。由 T2251_.64.0408c07: 此故知。彼從住分。故婆沙云住此多退顯 T2251_.64.0408c08: 餘亦少退正理七十八云。若順煩惱名順 T2251_.64.0408c09: 退分。諸阿羅漢寧有退理。非彼猶有順退 T2251_.64.0408c10: 分定可令現在前。離染捨故雖有此難。而 T2251_.64.0408c11: 實無違。謂順住中有順退者。亦得建立順 T2251_.64.0408c12: 退分名。從彼有退。如先已説。此文亦依少 T2251_.64.0408c13: 分説 然寶疏破正理。別立一義。詳曰。未 T2251_.64.0408c14: 得意而破此。其自義亦終不異也 T2251_.64.0408c15: 第三生三除順退分 正理。顯宗。婆沙十一
T2251_.64.0408c18: 順次。簡隔越故 光兩解後釋爲勝
T2251_.64.0408c22: 説。初同此論。後有説同彼十一。此論何不 T2251_.64.0408c23: 同評家。據何立唯一。答。論主以理爲量。 T2251_.64.0408c24: 不依説人。第四分既順聖道。何可生前分。 T2251_.64.0408c25: 漏無漏別故。不樂有漏故。故爲唯生一。亦 T2251_.64.0408c26: 生順勝尚不許此。況第二分。此淨相生理 T2251_.64.0408c27: 應隣次。故於正理。第三第四竝異評家隔越 T2251_.64.0408c28: 案立。學者應思。問。四縁中由幾縁生耶。答。 T2251_.64.0408c29: 百六十五具分別。今以圖略示。此中具四 T2251_.64.0409a01: 縁。必是生。於三縁中闕等無間。非此中生。 T2251_.64.0409a02: 加行。從此位後超入諸定。無所罣礙乃 T2251_.64.0409a03: T2251_.64.0409a04: [IMAGE] T2251_.64.0409a05: [IMAGE] T2251_.64.0409a06: [IMAGE] T2251_.64.0409a07: [IMAGE] T2251_.64.0409a08: [IMAGE] T2251_.64.0409a09: [IMAGE] T2251_.64.0409a10: [IMAGE] T2251_.64.0409a11: [IMAGE] T2251_.64.0409a12: [IMAGE] T2251_.64.0409a13: [IMAGE] T2251_.64.0409a14: [IMAGE] T2251_.64.0409a15: [IMAGE] T2251_.64.0409a16: [IMAGE] T2251_.64.0409a17: [IMAGE]
T2251_.64.0409a20: 明能修處人
T2251_.64.0409a26: 漏間次開爲二。從有漏初禪入無漏第二 T2251_.64.0409a27: 禪順逆間次。及從無漏初禪入有漏第二 T2251_.64.0409a28: 禪順逆間次。於成就中。亦從有漏初禪入 T2251_.64.0409a29: 無漏第三順逆間超。及從無漏初禪入有 T2251_.64.0409b01: 若闕因縁。亦此中生二縁猶非生 T2251_.64.0409b02: T2251_.64.0409b03: [IMAGE] T2251_.64.0409b04: [IMAGE] T2251_.64.0409b05: [IMAGE] T2251_.64.0409b06: [IMAGE] T2251_.64.0409b07: [IMAGE] T2251_.64.0409b08: [IMAGE] T2251_.64.0409b09: [IMAGE] T2251_.64.0409b10: [IMAGE] T2251_.64.0409b11: [IMAGE] T2251_.64.0409b12: [IMAGE] T2251_.64.0409b13: [IMAGE] T2251_.64.0409b14: [IMAGE] T2251_.64.0409b15: [IMAGE] T2251_.64.0409b16: [IMAGE] T2251_.64.0409b17: [IMAGE] T2251_.64.0409b18: 漏第三禪順逆間超。第三説前來所説皆是 T2251_.64.0409b19: 名成滿。今此論文同彼中説。而加行中間次 T2251_.64.0409b20: 及成滿。竝文總説。若細説者應如彼説。若 T2251_.64.0409b21: 依舊論。同彼初説。舊論總五種而無漏無 T2251_.64.0409b22: 漏間次文。於成就單具示順逆間超故。問。 T2251_.64.0409b23: 三説中何爲正。答。婆沙無評。彼三説從麁 T2251_.64.0409b24: 至細。實第三爲勝。前二説猶有退量。加行 T2251_.64.0409b25: 攝故。問。新舊論兩譯何爲是 T2251_.64.0409b26: 答。正理。顯宗同新翻。故此論爲正。然舊論 T2251_.64.0409b27: 梵本文脱。或後寫脱。誰可知此。或後人見 T2251_.64.0409b28: 正理。加於今論耶。亦不可知
T2251_.64.0409c02: 故。名爲間。不超地。於地地次第。故名次。 T2251_.64.0409c03: 又麟云。間次者。如從初禪有漏入二禪無 T2251_.64.0409c04: 漏。異類故間不超地名次。後釋爲勝。又亦 T2251_.64.0409c05: 可有初禪無漏爲先。次入有漏間次。今文 T2251_.64.0409c06: 總説
T2251_.64.0409c09: 所有無漏。若無漏爲創。思應知。此間亦超。 T2251_.64.0409c10: 最難修故爲根本。前住中若間無超。若超 T2251_.64.0409c11: 無間。修猶易故爲加行。至字明本在之。重 T2251_.64.0409c12: 出若見頌加此乎。如頌文者。含加行然。 T2251_.64.0409c13: 今唯明成何言至。若言至者。應上有加行。 T2251_.64.0409c14: 既不爾無爲正。順理而成句。故由此。鮮 T2251_.64.0409c15: 本。及正理。顯宗。頌疏無之
T2251_.64.0409c18: 簡凡。以凡無起故。三爲盡下所爲。問。於自 T2251_.64.0409c19: 地何煩惱爲餘。答。四自無下所以。此有二 T2251_.64.0409c20: 因。舊論曰。於自地無故。此熟所悉故。頌疏 T2251_.64.0409c21: 云。以自有頂無聖道故。於下聖道欣樂起 T2251_.64.0409c22: 故。五唯無下通妨。何故不依餘地唯此ナルヤ T2251_.64.0409c23: 故通會。六起彼下結成
T2251_.64.0409c26: 不繋故。故正理七十八云。以有漏法是所繋 T2251_.64.0409c27: 事故。所繋言顯是三有攝。第二句明色界 T2251_.64.0409c28: 淨無漏等至所縁。對下無色不説自成。後 T2251_.64.0409c29: 二句明無色淨無漏等至所縁。説不縁以 T2251_.64.0409c30: 顯所縁。根本言顯近分亦縁下有漏。善言 T2251_.64.0410a01: 攝淨無漏。倶善性故。前文云。善言具攝淨 T2251_.64.0410a02: 及無漏。簡味定已説訖故。無色言影示前 T2251_.64.0410a03: 句是色界。不縁下者顯縁自上諸法。更言
T2251_.64.0410a06: 釋云。無色根本淨及無漏不縁下地有漏法。 T2251_.64.0410a07: 離色相故縁自地及上地。故説非下。比智 T2251_.64.0410a08: 品縁下無漏。故説非有漏種。以方便所攝 T2251_.64.0410a09: 無礙道縁下地故説根本。味相應縁自地。
T2251_.64.0410a13: 上下明所縁。述頌準顯。此有四。一明縁自 T2251_.64.0410a14: 上諸法。顯下字影示。二雖亦下明縁下無 T2251_.64.0410a15: 漏。顯有漏言影示。於中有差別。無漏不繋 T2251_.64.0410a16: 法。故縁一地時。必九地通縁。由此縁下。雖 T2251_.64.0410a17: 然唯縁類智品道。以全治故。不縁法智。 T2251_.64.0410a18: 不全治故。唯滅道法智兼斷上界修惑。非
T2251_.64.0410a22: 滅。四無色下明近分亦縁下。顯根本言影
T2251_.64.0410a25: 偈曰。本善色無色非有流下境。釋曰。根本清
T2251_.64.0410b02: 地煩惱對治
T2251_.64.0410b08: 未能入勝根本地。中間定名。別局大梵處。
T2251_.64.0410b14: 至。如契經言。諸有未能入初定等。具足安 T2251_.64.0410b15: 住。而由聖惠。於現法中得諸漏盡。若無未 T2251_.64.0410b16: 至。聖惠依何。又蘇使摩契經中説。有惠解 T2251_.64.0410b17: 脱者不依根本定。豈不依定。成慧解脱。 T2251_.64.0410b18: 由此證知。有未至定。有中間定。如契經説。 T2251_.64.0410b19: 有尋伺等三三摩地經説。初定與尋伺倶。第 T2251_.64.0410b20: 二等中。尋伺皆息。若無中靜慮。誰有伺無 T2251_.64.0410b21: 尋。以心心所漸次息故。理應有定有伺無 T2251_.64.0410b22: 尋。又大梵王是世界主。離中間定。誰爲勝 T2251_.64.0410b23: 因。由此證知。有中間定。然佛不數説有未 T2251_.64.0410b24: 至中間。以二即初靜慮攝故。説初靜慮即
T2251_.64.0410b27: 住此已起愛味。依如是義。立未至名。非 T2251_.64.0410b28: 上定邊亦名未至。皆乘先定勢力引生。及
T2251_.64.0410c02: 徳。未現前義
T2251_.64.0410c05: 有説名中間定。此二各爲一義。爲有別義。 T2251_.64.0410c06: 有別義。何以故。近分是離欲道。偈曰。無覺
T2251_.64.0410c09: 前來近分。以中間問爲下基本。猶言復有 T2251_.64.0410c10: 別義。復言起盡屬下爲正。由此正理。顯宗。 T2251_.64.0410c11: 竝全同此論
T2251_.64.0410c14: 論云。是無苦無樂受。與捨根相應。若言三 T2251_.64.0410c15: 受門者。何云非喜相應。舊論亦云故不與 T2251_.64.0410c16: 喜根相應。解云。正依三受門。而言非喜。以 T2251_.64.0410c17: 五受門談三受門。無有妨。問。唯捨相應何 T2251_.64.0410c18: 應苦通行攝。忽前後違。復苦唯欲界何是中 T2251_.64.0410c19: 間。答。此義如四通行中已分別。何分別。謂
T2251_.64.0410c28: 昧。無覺有觀三昧。無覺無觀三昧
T2251_.64.0411a08: 無相三昧。云何空三昧。所謂觀一切諸法皆 T2251_.64.0411a09: 悉空虚。云何無相三昧。所謂於一切諸法。都 T2251_.64.0411a10: 無想念。亦不可見。云何無願三昧。所謂於
T2251_.64.0411a16: 於中第五句總判。後句別合三解脱門。發智
T2251_.64.0411a22: 持。是分隣近釋。無相名涅槃。離十相故。一
T2251_.64.0411a25: 是不可願法。名爲無願。縁彼三昧名無願 T2251_.64.0411a26: 三昧。亦境第七依主。又解。三竝持業釋。此等 T2251_.64.0411a27: 持與彼行相相應。作空無相無願行相。故 T2251_.64.0411a28: 以名。若爾何云縁彼等。答縁涅槃及苦等。 T2251_.64.0411a29: 而作無相無願等行相。故契經説。於諸法 T2251_.64.0411b01: 無想念不求願。二解中前解爲勝。會論文 T2251_.64.0411b02: 順二論故。問。何故與頌前契經次第異耶。 T2251_.64.0411b03: 答。順増一契經標釋異故。復次據行相少 T2251_.64.0411b04: 多。謂行相二四十故。復次顯非必一相續三
T2251_.64.0411b09: 不時解脱起。異生有學亦能起。故不唯有漏。 T2251_.64.0411b10: 亦通無漏。故顯揚第四説道諦四行通三解 T2251_.64.0411b11: 脱。即三等持重縁之行。是無漏故。如理應
T2251_.64.0411b16: 願二。如次取空非常相。故對後言。而言重 T2251_.64.0411b17: 二。故舊論偈曰。二定縁無學由空無常相。
T2251_.64.0411b20: 云。重二者標名也。縁無學下正釋釋也。空空
T2251_.64.0411b27: 宗。一一置之。本經亦爾
T2251_.64.0411c08: 性。若習。若修。堅作常作精勤修習。是名修
T2251_.64.0411c20: 充滿遍。充滿適悦遍。適悦故離生喜樂。於自
T2251_.64.0411c23: 達。若晝。若夜。無有差別。若前。若後。無有 T2251_.64.0411c24: 差別。若下若上無有差別。開心離蓋修照倶
T2251_.64.0411c27: 念。非不住念。及善知想。善知尋。於此住
T2251_.64.0412a01: 色滅。此是受想行識。此是受想行識集。此是
T2251_.64.0412a06: 内淨一心無覺不觀。定生喜樂。成就二禪行。 T2251_.64.0412a07: 離喜捨行念正智身受樂。如諸聖人解捨念 T2251_.64.0412a08: 樂行成三禪行。斷苦樂先滅憂喜。不苦不
T2251_.64.0412a11: 集異所擧契經。故會初靜慮第四靜慮。而義 T2251_.64.0412a12: 意全附同佛意。如舍利弗略所唱契經。視可 T2251_.64.0412a13: 知。又解。設無初靜慮等言。而云離生喜樂。 T2251_.64.0412a14: 云捨念清淨等。是初定。第四定故依義會
T2251_.64.0412a18: 名爲修。若習。若修。若多所作者。顯於此定。 T2251_.64.0412a19: 能得自在。能令證得。現法樂住者。謂於此 T2251_.64.0412a20: 定。若習。若修。若多所作。於現法中。證得樂 T2251_.64.0412a21: 住可愛可樂可欣可意。無所希望。無所思 T2251_.64.0412a22: 慕。寂靜安隱故名樂住。於此樂住。得獲成
T2251_.64.0412a28: 或即依現樂。説爲得言。如言石子體。故無
T2251_.64.0412b05: 盛。如遊砂磧。熱渇疲勞。創飮濁水。亦生勝 T2251_.64.0412b06: 樂。或聖道樂。此具有故。謂具一切菩提分法 T2251_.64.0412b07: 四沙門果九斷遍知三界對治。又諸定首諸 T2251_.64.0412b08: 定樂因是故遍説
T2251_.64.0412b11: 樂。説現定樂。令其欣樂。或現樂住是後樂 T2251_.64.0412b12: 依。但説所依能依已顯。如契經説。先住此 T2251_.64.0412b13: 間。入諸等至。後方生彼。不現正理作樂現。 T2251_.64.0412b14: 顯宗作喜樂現。竝誤也。今依寶疏
T2251_.64.0412b17: 正理論曰。本靜慮中有遍縁智。此遍照故立 T2251_.64.0412b18: 以見名。見體即知。故名知見。眼根名見。世
T2251_.64.0412b23: 曰。若修三界諸加行善及無漏善。得分別 T2251_.64.0412b24: 慧。謂從欲界。乃至有頂。諸聞思修所成善 T2251_.64.0412b25: 法。及餘無漏有爲。總説名爲加行善法。能引 T2251_.64.0412b26: 慧生。於諸境中差別而轉故。言修此得分
T2251_.64.0412c01: 一切不善慧。非理所引慧。所有不善障礙定 T2251_.64.0412c02: 慧。皆悉破壞。捨置不起。此相違惠。生長堅
T2251_.64.0412c06: 可知。由依第四定時分別故。準彼四皆依 T2251_.64.0412c07: 佛自説。故於初修定。無別通文。準此可 T2251_.64.0412c08: 知。正理論釋知見云。修此等持。即是爲 T2251_.64.0412c09: 求決定照義。此亦善逝。依自而説。謂爲顯 T2251_.64.0412c10: 佛以天眼通。觀諸有情死生險難。方爲拔 T2251_.64.0412c11: 濟。起靜慮等。故爲知見修天眼通。新舊竝 T2251_.64.0412c12: 無妨 T2251_.64.0412c13: 倶舍論二十八卷法義終 T2251_.64.0412c14: T2251_.64.0412c15: T2251_.64.0412c16: T2251_.64.0412c17: T2251_.64.0412c18: 十九 T2251_.64.0412c19: 豐山寓居上毛沙門快道記 T2251_.64.0412c20: 分別定品第八之二
T2251_.64.0412c26: 等故。名爲梵堂。比丘當知。有梵大梵名 T2251_.64.0412c27: 千。無與等者。無過上者。統千國界。是彼之 T2251_.64.0412c28: 堂故。名爲梵堂。比丘此四梵堂所有力勢。能 T2251_.64.0412c29: 觀此千國界。是故名爲梵堂。是故比丘若 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 [行番号:有/無] [返り点:無/有] [CITE] |