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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_.64.0400a01: 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_.64.0400a03: 色。百五十七左擧釋云。見前後左右諸色者。
T2251_.64.0400a04: 非石壁等所障故。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: 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_.64.0400a13: 謂十方一時而見已上彼無評何爲正
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
右
T2251_.64.0400a17: 十七左頌曰至地獄初能知　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: 十八右曼馱多王至是業成攝　恐難了知。別
T2251_.64.0400a22: 釋業成。此王舊云頂生王。後長大成金輪
T2251_.64.0400a23: 王。等者等取諸龍諸鬼神等。前傍次
上右		已説由
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: 辨廢立相。寶師意不欲故。云。諸法相因不
T2251_.64.0400a27: 可定準。如虎珀拾芥磁石引鐵已上湛師
T2251_.64.0400a28: 從寶。今詳。光爲是。夫學慧道論者。於此
T2251_.64.0400a29: 事不得容易
T2251_.64.0400b01: 十八右除修所得至不得通名　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。故不名通。
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: 不得通慧名。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: 十八右人中都無至業所成攝　下第三明五
T2251_.64.0400b09: 種通局。婆沙百十七左至百一六左生得宿住
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: 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_.64.0400b21: 此前後。按。是諸經論異説。由是婆沙百一七
T2251_.64.0400b22: 左釋名有四義。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。由有此義。亦
T2251_.64.0400b24: 互用互釋此。亦無失　光記六類五趣配立
T2251_.64.0400b25: 雖多釋唯是二解。今示圖
T2251_.64.0400b26:
T2251_.64.0400b27: 百十七左至百一六右明除人餘四趣有生得
T2251_.64.0400b28: 宿住智他心智。中地獄唯初生時。餘鬼畜天
T2251_.64.0400b29: 通初中後
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T2251_.64.0400c08: 阿毘達磨倶舍論法義卷第二十七終
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: 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_.64.0400c24: 初右已説諸智至靜慮云何　顯宗三十八初右
T2251_.64.0400c25: 曰。如是已辨諸智差別。次當分別智所依
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_.64.0400c29: 依止定。且諸定内靜慮云何正理七十
七全同		解云。
T2251_.64.0401a01: 初説就智品初結。後説智品二十七六左共
T2251_.64.0401a02: 徳已下結。今論同後説詳曰。後説爲優。何
T2251_.64.0401a03: 以故。謂前文二十七
(六左)		云。世尊復有無量功徳
T2251_.64.0401a04: 與餘聖者及異生共。謂無諍。願智。無礙。通。
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_.64.0401a08: 論曰至五蘊爲性　長行大二。初釋初頌有
T2251_.64.0401a09: 四。一示先説意。二正釋初頌。三問答一境
T2251_.64.0401a10: 性。四解靜慮名。此即初二。如文可知
T2251_.64.0401a11: 初左何名一境至非體即心　三問答一境性
T2251_.64.0401a12: 文有七。一論主依經部宗問。二有部答。三
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_.64.0401a16: 故。以正理初左
寶引		云經主自興問答故
T2251_.64.0401a17: 初左豈不諸心至何用等持　五論主詰。此有
T2251_.64.0401a18: 四難。一等持無用難。二牒破助後心救。三
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_.64.0401a21: 若謂令心至等持無用　二牒破助後心救。
T2251_.64.0401a22: 初牒救。則於下破。舊論二十一二右云。若汝
T2251_.64.0401a23: 言第二心從此境不散。故是一類。是義不
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_.64.0401a27: 中。等持無用　然光記二左
初行		云。即於刹那相
T2251_.64.0401a28: 應心王。等持無用者。非但未詳。相應心王
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_.64.0401b07: 初左又由此故至於一境轉　三牒破後念成
T2251_.64.0401b08: 體救。又彼救言設於相應無用。由此令
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_.64.0401b16: 故等當寧不。諸註未曉云云光記依非理摸
T2251_.64.0401b17: 索。不足論。何者夫教者。迷方要津。詮義連
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_.64.0401b23: 異湛師疏似憑舊論
者。舊論不爾也
T2251_.64.0401b24: 又三摩地至皆一境轉　四三性心皆一境轉
T2251_.64.0401b25: 難。舊論云。若言由定大地故。諸心成一類。
T2251_.64.0401b26: 應立一切心皆成一類此亦成失
T2251_.64.0401b27: 初左有餘師説至四靜慮故　七叙經部義。是
T2251_.64.0401b28: 顯上來難依經部。此中有所立引證二。舊
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_.64.0401c02: 説名四定。餘師説如此已上雜含三十五
T2251_.64.0401c03: 九左略説三學云増上意學。又二十九十七右
T2251_.64.0401c04: 云。復有三學。何等爲三。謂増上戒學。増上意
T2251_.64.0401c05: 學。増上惠學。何等爲増上意學。若比丘離
T2251_.64.0401c06: 欲惡不善法。乃至第四禪具足住。三十三左
T2251_.64.0401c07: 云。何等爲増上意學。若比丘離欲惡不善
T2251_.64.0401c08: 法。有覺有觀。離生喜樂。初禪具足住。乃至
T2251_.64.0401c09: 第四禪具足住集異門五(十
六左)引		依此等文。四句皆
T2251_.64.0401c10: 經文稽古但上句爲
經者不可也
T2251_.64.0401c11: 二右由此寂靜能審慮故　此答中有五。一正
T2251_.64.0401c12: 示。二別述審慮。三證由心實知。四約界縁
T2251_.64.0401c13: 釋。五結己宗。此即初也。正理七十七二左云。
T2251_.64.0401c14: 由依此寂靜力能審慮傍寶所引及顯宗
作方爲正也		故。又
T2251_.64.0401c15: 云。依訓釋理。此是凝寂。思度境處得靜慮
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_.64.0401c20: 均行。無倒等持方名靜慮顯宗三十八
二左亦爾		初説同
T2251_.64.0401c21: 此論。即別體依主。從果立名。婆沙百四十
T2251_.64.0401c22: 一十左亦爾。彼曰。靜謂寂靜。慮謂籌慮。此四
T2251_.64.0401c23: 地中。定惠平等故稱靜慮。又婆沙八十三
T2251_.64.0401c24: 右評家具斷結正觀二義。名爲靜慮。欲三摩
T2251_.64.0401c25: 地雖正觀非斷結。無色定雖斷結非正觀。
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_.64.0402a03: 靜謂等引。慮謂遍觀。故名靜慮已上　解云。
T2251_.64.0402a04: 此説於三摩地一具此二義。是持業釋。故
T2251_.64.0402a05: 婆沙一左云。問。何故名靜慮。爲能斷結。爲
T2251_.64.0402a06: 能正觀。若能斷結故名靜慮。則無色定亦能
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_.64.0402a14: 林三末六右云。性離囂高及沈沒等障名靜。
T2251_.64.0402a15: 專思一慮。籌度境門名慮。亦慮亦靜。及慮
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_.64.0402a21: 論二十一二右云持訶那六ケ處文處非一。光
T2251_.64.0402a22: 阿字訶誤乎。應音二十四二左云。靜慮慈井
T2251_.64.0402a23: 切。説文靜審也。安也。息也。慮念也。思也。舊
T2251_.64.0402a24: 言定。梵云馱衍那
T2251_.64.0402a25: 二左具伺喜樂至不與尋倶　下答中有三。一
T2251_.64.0402a26: 明初禪相。二明後三禪相。三結。此即初也。
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_.64.0402b08: 樂。與覺相離已上正理亦云。頌中但説與伺
T2251_.64.0402b09: 相應。已顯與尋亦相應義。以若有伺與喜
T2251_.64.0402b10: 樂倶。必無與尋不相應故。然光記四右
九行		釋
T2251_.64.0402b11: 必倶行故云。以此三法必與尋倶。如煙與
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_.64.0402b14: 二左漸離前支至如其次第　中含四十二十八
T2251_.64.0402b15: 右分別觀法經云。離欲離惡不善法。有覺有
T2251_.64.0402b16: 觀。離生喜樂得初禪成就遊。喜覺觀已息。
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_.64.0402b21: 已上
T2251_.64.0402b22: 三右雖一境性至離下染故　光寶解生字致
T2251_.64.0402b23: 異。光記五右云。約生不同分四。離下地染。
T2251_.64.0402b24: 生彼上地。寶疏云。離生者有二義。一染法
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_.64.0402b29: 生云云今詳曰。寶疏爲正。由離下染有
T2251_.64.0402c01: 差別故。分爲四種。非約生別。此是定四。
T2251_.64.0402c02: 非生無色。故婆沙八十四初右釋生定別云。
T2251_.64.0402c03: 此中定者。謂無色定。生者即説無色界生。舊
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_.64.0402c09: 三五右
初目		結無過。二徴詰有色相中有二。一總
T2251_.64.0402c10: 徴。二別徴詰。此中有二。初約身語律儀。二
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_.64.0403a05: 三左又彼定中亦遮有故　舊論二十一四左云。
T2251_.64.0403a06: 於説彼三摩跋提中。乃至有撥言。謂無色
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_.64.0403a09: 四十二十九左云。諸賢比丘度一切色想。滅
T2251_.64.0403a10: 有對想。空處成就遊　光記作有漏無漏及
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_.64.0403a15: 去レト大乘二十唯識八右疏下
二十一左		曰。亦應無小水
T2251_.64.0403a16: 蟲等難見細物。水蟲極細以可准知。約易
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_.64.0403a21: 三左若謂彼身至此有何理　此四破妙中極
T2251_.64.0403a22: 救。先牒。後應唯下破。此有二。初唯有頂難。
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_.64.0403b03: 有色無色。應審尋求教理爲證次引今契
經及立理
T2251_.64.0403b04: 證。然光記別作救釋。全非論意也
T2251_.64.0403b05: 三左若謂經説至有色理成　由有教徴有何
T2251_.64.0403b06: 理。彼引經證成有色。故舊論曰。此中以何
T2251_.64.0403b07: 道理爲證。由説壽命煖觸相應故云云初
T2251_.64.0403b08: 經者。中含五十八十三右大拘絺羅經稽古云
法樂尼
T2251_.64.0403b09: 經非也。彼説壽煖識三
生身死無覺如枯木		云。尊者大拘絺羅答。曰。
T2251_.64.0403b10: 壽及煖此二法合不別。此二法不可別施
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_.64.0403b15: 焔。第二經者。雜含十二八右曰。譬如三蘆立
T2251_.64.0403b16: 於空地。展轉相依。而得竪立。若去其一。二
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_.64.0403b20: 住相依義。第三經者。雜含十二十六左云。縁
T2251_.64.0403b21: 識名色。又二十
二右		二十二十二左長含十十一左
T2251_.64.0403b22: 大縁方便經等。竝皆十二支所説。故舊論
T2251_.64.0403b23: 云。於十二縁生中説依識名色生。依名
T2251_.64.0403b24: 色識生。雜含二十二十二左云。十二縁起。逆
T2251_.64.0403b25: 順觀察。所謂是事有故彼有。是事起故彼
T2251_.64.0403b26: 起云云今且約順一邊。稽古下三十
六右		云。雜含二
T2251_.64.0403b27: 二十
六右		曰。名色因。名色縁。是故名爲識陰。所以
T2251_.64.0403b28: 者何。若所有識彼一切名色縁故。詳曰。彼説
T2251_.64.0403b29: 五陰。非今所取　第四經者。雜含二六右説
T2251_.64.0403c01: 四識住中云。何等爲四。於色中識住。攀縁
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_.64.0403c06: 癡。以非境界故。問字聞誤。第三
六左作聞爲正		識能住。四
T2251_.64.0403c07: 蘊是所住。離字至行。不蒙識。故舊論曰。復
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_.64.0403c10: 識去來。定知有餘四蘊。正理論七十七五右
T2251_.64.0403c11: 云。又世尊説四識住故。既許彼界有能住
T2251_.64.0403c12: 識。必應許有所住色等
T2251_.64.0403c13: 四右又説四食如四識住　雜含十五六右四食
T2251_.64.0403c14: 經有六經六右曰。比丘有四食。資益衆生。
T2251_.64.0403c15: 令得住世攝受長養。於色無色界。既有識
T2251_.64.0403c16: 食。應有色段食。故正理論七十七六右云。又
T2251_.64.0403c17: 説有情由四食住。定色無色住亦由段食
T2251_.64.0403c18: 耶。又雜含二七左云。若比丘於此四食。有喜
T2251_.64.0403c19: 有貪。則識住増長。識住増長故入名色乃至
T2251_.64.0403c20: 純大苦聚集。若於四食無貪無欲。無貪無
T2251_.64.0403c21: 欲故識不住。不増長。識不住不増長故。不
T2251_.64.0403c22: 入名色乃至純大苦聚滅。雜含第二説四識
T2251_.64.0403c23: 住。十五説四食。其識之住。若等語意全不
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_.64.0403c28: 色識住。稽古下三十
六左		云。諸註不知。而爲穿鑿
T2251_.64.0403c29: 之説耳者非也。光記全依正理論。今論亦不
T2251_.64.0404a01: 異彼故
T2251_.64.0404a02: 四右若謂經説至超段食故　中含五初左等心
T2251_.64.0404a03: 經曰。諸賢云何内結人阿那含不還此間。若
T2251_.64.0404a04: 有一人。修習禁戒。無穿無缺乃至於現法中。
T2251_.64.0404a05: 不得究竟智。身壞命終過摶食天。生餘意
T2251_.64.0404a06: 生天中。又四左成就戒經文處非一。論五六左
T2251_.64.0404a07: 已引此。中含四十三十四
左下		意行經中。從初靜
T2251_.64.0404a08: 慮至有頂天。逐一言意生天。依此色無色
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_.64.0404a11: 又説彼天喜爲食故　長含二十十六右忉利
T2251_.64.0404a12: 天品云。四天王乃至他化自在天食淨揣食。
T2251_.64.0404a13: 以爲揣食。洗浴衣服爲細滑食。自上諸天
T2251_.64.0404a14: 以禪定喜樂爲食
T2251_.64.0404a15: 四右契經説彼至皆超越故　初經者。舊論云。
T2251_.64.0404a16: 佛説無色是一切色出離故　雜含十七十八
T2251_.64.0404a17: 右云。空入處正受時色想寂滅　第二經者。
T2251_.64.0404a18: 中含二十三八右云。有四息解脱。離色得無
T2251_.64.0404a19: 色　雜含十四十三左云。寂靜解脱超本作起
非
T2251_.64.0404a20: 色無色論第三(十
四右)引此		舊論云。如經言寂靜解脱
T2251_.64.0404a21: 過一切色。是無色。第三經者。中含二十四
T2251_.64.0404a22: 十二右大因經云。有無色衆生。度一切色想。
T2251_.64.0404a23: 滅有對想。不念若干想。無量空處。是無量
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_.64.0404a26: 十二十九左亦有此文
T2251_.64.0404a27: 四左然契經中説有不出有　雜含十七七右
T2251_.64.0404a28: 云。有三界色界無色界滅界。即説偈言。若
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_.64.0404b03: 六右云。由有不説出離有者。以可觀耳
T2251_.64.0404b04: 四左又薄伽梵至有色類言　此第三更引經
T2251_.64.0404b05: 遮有色。文有二。初正示。後若無下反顯。是
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_.64.0404b09: 五右在彼多劫至色從何生　此後通妨。釋第
T2251_.64.0404b10: 六句。此初大衆部問。即是彼立彼界有色之
T2251_.64.0404b11: 理證。故正理論七十七五左云。如是謂教。亦
T2251_.64.0404b12: 有正理。若彼界中都無有色。彼歿生下。色
T2251_.64.0404b13: 從何生。八十三十六左云。若無色界全無色
T2251_.64.0404b14: 者。欲色界死生無色界。或二萬劫。或四萬
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_.64.0404b25: 五右此從心生至從彼心生　此論主依經部
T2251_.64.0404b26: 互薫種子。有部不爾。前論五七左釋無想滅
T2251_.64.0404b27: 定云。過去有前心。爲後等無間縁。準彼過
T2251_.64.0404b28: 去前色由心勢力生。故正理七十七
六左		云。以彼
T2251_.64.0404b29: 界中雖都無色。後沒生下。色從心生。現
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_.64.0404c07: 五右又先説彼心轉所依　論八二左云。對法
T2251_.64.0404c08: 諸師説。彼心等依衆同分及與命根。而得
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_.64.0404c13: 心等非色倶生。不依色轉唯心心所
互相依轉		今論前
T2251_.64.0404c14: 文約經部。此亦可爾。然光寶但約有部同
T2251_.64.0404c15: 分命根。是非論意也
T2251_.64.0404c16: 五右謂無明勝至名非非想　第三非字猶無。
T2251_.64.0404c17: 中含東晋僧伽
提婆譯		四十二十五右云非有想非無想
T2251_.64.0404c18: 處。義林四末二十
一左		亦具如前已辯
T2251_.64.0404c19: 五左已辯無色云何等至　光科總月八等至。
T2251_.64.0404c20: 寶科明淨等三。詳曰。各邊未圓。應言明八
T2251_.64.0404c21: 等至味等具不具。六十二九左具明三等至。
T2251_.64.0404c22: 百六十一初右明味定
T2251_.64.0404c23: 六右縁過去淨深生味著　百六十一三左云。
T2251_.64.0404c24: 問。愛相應定能縁三世。何故惟説縁過去
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_.64.0405a05: 爲善。此中入出皆依味定。而作論故已上光
T2251_.64.0405a06: 記解釋。用心無有失
T2251_.64.0405a07: 六左論曰至初具五支　八十五右云。隨順義。
T2251_.64.0405a08: 負重擔義。成大事義。堅勝義。分別義。是支義
T2251_.64.0405a09: 云云廣説
T2251_.64.0405a10: 此中等持至名正等持　欲顯示大地中三
T2251_.64.0405a11: 摩地。殊致此説　雜含二十八二十右云。何等
T2251_.64.0405a12: 爲正定。謂若心住不亂不動攝受寂止三昧一
T2251_.64.0405a13: 心。是名正定。已上三摩地此云等持。舊云三
T2251_.64.0405a14: 昧。言心住者。住是定。舊論云。第五住。住是
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_.64.0405a18: 六左此亦名爲至義如前釋　中含五十八三右
T2251_.64.0405a19: 婆沙八十三右等。竝第五支言心一境性。由
T2251_.64.0405a20: 此亦復附會
T2251_.64.0405a21: 六左傳説唯定至應知亦爾　辨支與靜慮寛
T2251_.64.0405a22: 狹同異有二。初就初定五支。二餘靜下例
T2251_.64.0405a23: 顯後三定。初中有兩説。初寛狹義。婆沙八
T2251_.64.0405a24: 十四左舊婆沙六十一十九右所説是也。論主不
T2251_.64.0405a25: 欲。故置傳説。如實義者。光記云。論主述經
T2251_.64.0405a26: 部義。舊論曰。若實説作記
誤也		如四分軍。五分
T2251_.64.0405a27: 持訶那亦爾。準彼論。只是論主好解。亦復準
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_.64.0405b01: 六左一行捨　此簡下非苦樂受。顯示行蘊
T2251_.64.0405b02: 所攝大善地中捨。故特言行捨。又雜心七
T2251_.64.0405b03: 四左子註曰。行捨此行如常行等行也。此是
T2251_.64.0405b04: 行捨非根捨也。五受於二十二根立爲根。
T2251_.64.0405b05: 故言根捨
T2251_.64.0405b06: 六左四受樂　簡彰初二定是輕安樂。以顯
T2251_.64.0405b07: 受蘊所攝樂。八十四右評曰。初二靜慮是輕安
T2251_.64.0405b08: 樂。而行蘊攝。第三靜慮別是受樂。而受蘊攝。
T2251_.64.0405b09: 舊婆沙六十一十九右亦爾。正理。顯宗竝作受
T2251_.64.0405b10: 樂。然圓暉作樂受。可謂不思而已
T2251_.64.0405b11: 六左一行捨清淨二念。清淨　八十一四右云。
T2251_.64.0405b12: 問。下地亦有無漏捨念。何故但説第四靜慮
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_.64.0405b19: 故。乃至廣説。又正理七十八三右曰。第四定
T2251_.64.0405b20: 中復棄捨樂。故彼行捨得名清淨。念應準
T2251_.64.0405b21: 知
T2251_.64.0405b22: 七右何故第三説増樂受　下釋第二句。明
T2251_.64.0405b23: 初二定樂體。大有三。一叙初二定輕安義。
T2251_.64.0405b24: 是婆沙八十四右評家義。二七左
二行		有説下叙
T2251_.64.0405b25: 前三定身樂受義。是經部義。婆沙八十四右
T2251_.64.0405b26: 云有説。彼云。有説者。實體唯十。謂三靜慮
T2251_.64.0405b27: 樂合爲一。三九右
二行		雖有下論主令思勸兩説
T2251_.64.0405b28: 是非。就初中文有四。此即問也
T2251_.64.0405b29: 七左不可喜樂至及四支故　此遮經部前後
T2251_.64.0405c01: 起之執。中含五十八三左説初禪具五支。故
T2251_.64.0405c02: 具言顯一心倶起。如前第四十二左次下
T2251_.64.0405c03: 八左
六行		竝有兩部諍
T2251_.64.0405c04: 有契經説至身心樂受　中含五十八五左法
T2251_.64.0405c05: 樂尼經云。云何樂覺○法樂。比丘尼答曰。若
T2251_.64.0405c06: 樂更樂所觸生身心樂善覺。是覺謂樂覺
T2251_.64.0405c07: 也
T2251_.64.0405c08: 有説無有至所攝樂根　第二叙前三定身樂
T2251_.64.0405c09: 受義。文大分爲六。一標宗。二若爾下通有
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_.64.0405c12: 破。六由此下經部依宗自釋。細科如
導註。
T2251_.64.0405c13: 七左契經自説爲身所受樂故　中含四十三
T2251_.64.0405c14: 十五右四十二十八右云。離於喜欲捨無求遊。
T2251_.64.0405c15: 正念正智。而身覺樂。或四含中説身體樂。
T2251_.64.0405c16: 如中含五十十右烏陀夷經。長含八衆集經十
T2251_.64.0405c17: 四右云。離喜修捨念進自知身樂諸聖所求憶
T2251_.64.0405c18: 念捨樂入第三禪
T2251_.64.0405c19: 七左若謂輕安至方名爲樂　有部救意。以初
T2251_.64.0405c20: 二定有所順樂。輕安名樂。第□定中。既無
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_.64.0405c25: 七左若謂彼輕至勝前二故　彼者第三定。光
T2251_.64.0405c26: 記初釋通三四非也。雖有義不順文勢。破
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_.64.0406a01: 七左又契經説至五三摩地　雜含十七二十
四右
T2251_.64.0406a02: 云。世尊若使聖弟子學遠離喜樂具足身作
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_.64.0406a07: 歡喜。猗息。樂。一心已上離欲及惡不善法。生
T2251_.64.0406a08: 初靜慮。成喜樂。是言離生喜。身中證得此
T2251_.64.0406a09: 定。言身作證。得獲成就初靜慮善五蘊。言
T2251_.64.0406a10: 具足住。如婆沙八十
(十七右)説		斷五法別説。今非要故略
T2251_.64.0406a11: 此。光記爲五下分結。或爲五蓋法竝誤也。
T2251_.64.0406a12: 夫情謂談。似而不當。大抵如是
T2251_.64.0406a13: 八右此難不然由前因故　光記兩解。初釋爲
T2251_.64.0406a14: 善寶同
初釋。		舊論曰。由前言所成故
T2251_.64.0406a15: 八右若爾正在至成違理失　若定中有身識。
T2251_.64.0406a16: 爾者正在無漏定。身根所領觸。及能縁身識。
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_.64.0406a22: 八左許説身輕安是覺支攝故　雜含二十七
T2251_.64.0406a23: 三右云。有身猗息。有心猗息。彼身猗息即是
T2251_.64.0406a24: 猗覺分。覺支必無漏。身識及輕安風觸無漏
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_.64.0406a27: 八左若謂順彼至許如是説　例有部通。以成
T2251_.64.0406a28: 自本義。故前論四四左云。能傍經部
答文		順覺支。故
T2251_.64.0406a29: 無有失。以身輕安能引覺支心輕安故。此
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_.64.0406b03: 八左如契經言至皆有漏故　雜含八二十
四左		曰。云
T2251_.64.0406b04: 何有漏法。具答十八界。云何無漏法。唯答
T2251_.64.0406b05: 後三界。依文相前十五唯有漏。後三通二。
T2251_.64.0406b06: 由是有部宗諸論皆爾。舍利弗毘曇二六右論
T2251_.64.0406b07: 十三八右二四左等如是。今依義言十五界全
T2251_.64.0406b08: 皆有漏
T2251_.64.0406b09: 八左此亦無過至如有尋伺　立量云。初禪喜
T2251_.64.0406b10: 樂不倶起。據一地故。如有尋伺
T2251_.64.0406b11: 八右若謂尋伺至能説過故　有部出他所立
T2251_.64.0406b12: 法。不成喩過。經部通此有兩番。初番約性
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_.64.0406b19: 言有過。前文四(十
二左)		云。一體類中無容上下
T2251_.64.0406b20: 倶時起故。○由是應知。尋伺二法定不可
T2251_.64.0406b21: 執一心相應已上寶疏解爲好
T2251_.64.0406b22: 九右或應説何至立五支　下破有部初三立
T2251_.64.0406b23: 五。二四立立四所以。文有三。此初經部反
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_.64.0406b26: 九右若謂此五至故立爲支　二有部答。八十
T2251_.64.0406b27: 十二左云。問。何故。初及第三靜慮倶立五支。
T2251_.64.0406b28: 第二第四靜慮倶立四支耶。答。前説隨順
T2251_.64.0406b29: 義是支義。謂四靜慮。各有爾所。能隨順法。
T2251_.64.0406c01: 不増不減。更有多釋光
十五右引文
T2251_.64.0406c02: 九右雖有一類至應審思擇　此即第三段。令
T2251_.64.0406c03: 思勘兩説是非。雖有一類人作如是諍説。
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_.64.0406c08: 思量已上光記有兩解。初解一類爲有部。軌
T2251_.64.0406c09: 範爲經部。後釋返此。寶疏同初解。竝是非
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_.64.0406c13: 九右此定遠離至如河有浪　下答有三。一有
T2251_.64.0406c14: 部異師。二若爾下有部正義。三有餘下叙經
T2251_.64.0406c15: 部義。此即初也。婆沙八十十七左有三義。一
T2251_.64.0406c16: 世友尊者云。尋伺躁動擾亂定心。信能除
T2251_.64.0406c17: 彼。令心等淨。如波浪息水則澄淨。是故説
T2251_.64.0406c18: 信。名内等淨已上此説雖言信。而其義終
T2251_.64.0406c19: 成無別體。以心澄淨而爲内淨。由是擧以
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_.64.0406c28: 今不爾。中含四十二十九右云。比丘覺觀已
T2251_.64.0406c29: 息。内靜一心。無覺無觀。定生喜樂。得第二
T2251_.64.0407a01: 禪。又十八右四十三十五右亦爾
T2251_.64.0407a02: 九左阿笈摩　應音云。渠業切。此云教法。亦
T2251_.64.0407a03: 云傳。謂展轉傳來相教授也。字彙云。笈極葉
T2251_.64.0407a04: 切。箝入聲。釋藏如此讀。指要鈔云。字彙云。
T2251_.64.0407a05: 笈音笏。是釋典讀已上是妄想無有文。而全
T2251_.64.0407a06: 非笏音近人亦迷成唯識論中作入聲圍讀
爲笏音者未知入聲有種類也。		具辨
T2251_.64.0407a07: 如二十論權衡鈔一三十
六左
T2251_.64.0407a08: 如辨顛倒契經　舊論云毘波利多經。文未
T2251_.64.0407a09: 考
T2251_.64.0407a10: 九左又餘經説至喜憂沒故　中含四十二十八
T2251_.64.0407a11: 左分別觀法經曰。比丘樂滅苦滅。喜憂本已
T2251_.64.0407a12: 滅。不苦不樂。捨念清淨得第四禪。四十三十
T2251_.64.0407a13: 五左分別意行經。第一九右城喩經文竝同。長
T2251_.64.0407a14: 含十七十二右布咜婆樓經曰。捨苦捨樂。先
T2251_.64.0407a15: 滅憂喜。護念清淨入第四禪
T2251_.64.0407a16: 十右且有一類至所染汚故　問。兩説別何。答。
T2251_.64.0407a17: 初師約契經説相。後師據禪支自性。約契
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_.64.0407b03: 不可偏不示其相也。問。婆沙百六十十五右
T2251_.64.0407b04: 亦有兩説。而次第界如何。答。論主彼後説
T2251_.64.0407b05: 爲勝。故爲初不言有餘
T2251_.64.0407b06: 十右契經中説至第四不動　中含五十十右烏
T2251_.64.0407b07: 陀夷經。比丘離欲。離惡不善法。有覺有觀。
T2251_.64.0407b08: 離生喜樂得初禪。成就遊傍下皆作是聖
説義無違。		聖
T2251_.64.0407b09: 説是移動。比丘覺觀已息。内靜一心。無覺無
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_.64.0407b14: 得第四禪。成就遊。是聖説不移動已上擧
要
T2251_.64.0407b15: 十左然契經説至喜樂所動　新舊兩譯作異。
T2251_.64.0407b16: 舊論二十一十三左曰。是故唯説第四定爲不
T2251_.64.0407b17: 動。覺觀喜樂等所不能動變故。故經中説
T2251_.64.0407b18: 第四定爲不動。譬如内密室無風燈光。餘
T2251_.64.0407b19: 師説如此已上今文據在然言。是通異文。若
T2251_.64.0407b20: 爾於所動下。脱經密意説一句。或脱二句。
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_.64.0407b28: 樂已上又退按論文。已下叙異説。先述所依
T2251_.64.0407b29: 經。後正示餘師意。故但對前云然。而無餘
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_.64.0407c03: 十左有餘師説至照而無動　八十三右曰。復次
T2251_.64.0407c04: 若三摩地非散亂風之所搖動。如密室燈。
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_.64.0407c07: 室。又八十一五右曰。復次第四靜慮所依色
T2251_.64.0407c08: 身。澄潔明淨。譬如燈光。捨念依彼。故亦清
T2251_.64.0407c09: 淨。此雖第四。而釋清淨。非不動説已上簡
鳳潭
T2251_.64.0407c10: 成實十六四右曰。問曰。第四禪中無樂受。是
T2251_.64.0407c11: 中云何有愛使。經中説樂受中愛使。答曰。
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_.64.0407c16: 十右頌曰至唯捨受如次　問。何故知如次。
T2251_.64.0407c17: 答。四種捨是四禪別。故及言示初二異。亦
T2251_.64.0407c18: 顯餘差別故
T2251_.64.0407c19: 十一右第二有二至心悦麁故　初因簡身樂。
T2251_.64.0407c20: 別初禪。後因避意樂。別第三禪。舊論二十
T2251_.64.0407c21: 一十四右闕無後因。準可知故。或梵本脱一
T2251_.64.0407c22: 句
T2251_.64.0407c23: 十一左此四唯是無覆無記　光記破泰解。自
T2251_.64.0407c24: 義爲威儀無記品。寶疏破光。而爲自性無
T2251_.64.0407c25: 記。今謂寶解爲正。如疏二二十五
左已下		已廣辨也｣
T2251_.64.0407c26: 十一左及從上地生自地時　麟云。此以望所
T2251_.64.0407c27: 得定地。故言自地。若望從上地來。應言
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_.64.0408a03: 十二右曰有謂順至自生下捨　此中初二類
T2251_.64.0408a04: 約修得進退。後生約受生
T2251_.64.0408a05: 十三右從染等至至生次下淨　欲界通生得。
T2251_.64.0408a06: 上地唯加行。詳曰。上界生得下別説此。今
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_.64.0408a09: 十三左論曰至決擇分攝　此四分定。婆沙十
T2251_.64.0408a10: 一十右百二十四十五左百二十五六右百六十
T2251_.64.0408a11: 三初右百六十五四右雜心七二十
三左		出。此立名。順
T2251_.64.0408a12: 能順竝喚有漏善。退等者名煩惱等。分是類
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_.64.0408a21: 餘故。婆沙百六十三初右一云。順決擇分。若
T2251_.64.0408a22: 住此多入正性離生。二云。即煖頂忍世第一
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_.64.0408a25: 二十
六左		云。今准此論及正理論。唯煖等四順決
T2251_.64.0408a26: 擇分名殊勝善根。命終捨。餘順決擇分非
T2251_.64.0408a27: 是殊勝。命終不捨
T2251_.64.0408a28: 十三左地各有四至勝進分攝　問。正理。顯宗。
T2251_.64.0408a29: 及婆沙十一十右同此論。然婆沙業蘊百二十
T2251_.64.0408b01: 四十五左曰。若初靜慮順退分乃至順決擇分等
T2251_.64.0408b02: 業。已現在前乃至如是乃至非想順退分等業。
T2251_.64.0408b03: 廣説應知。又百二十五六右云。若諸靜慮。無
T2251_.64.0408b04: 色。順退分乃至順決擇分等業。業已現在前。
T2251_.64.0408b05: 準彼有頂通四。何相違。答。光記三十
七右		依正
T2251_.64.0408b06: 理。約自地上地殊勝功徳和會。今作一解。
T2251_.64.0408b07: 彼業蘊文約總相説。故一百六十三初左曰。
T2251_.64.0408b08: 如初靜慮乃至有頂隨應亦爾
T2251_.64.0408b09: 十四右於此四中至能生無漏　釋第五六句。
T2251_.64.0408b10: 解義相。文有四。一明第四獨生無漏。以答
T2251_.64.0408b11: 前問。準此寶疏科名爲正。二徴。三釋。四結。
T2251_.64.0408b12: 此即初也。一百六十五六左淨生無漏中云。
T2251_.64.0408b13: 此但從順決擇分。有説亦從順勝分。雖無
T2251_.64.0408b14: 評家。論主亦前説爲正。故雜心七二十
三右		曰。問。
T2251_.64.0408b15: 何等淨初禪次第生聖道耶。答。謂決定分。
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_.64.0408b20: 由此四種有如是相　一百六十三初右有三
T2251_.64.0408b21: 説。一曰初住此多退。二住此多不退不進。
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_.64.0408b26: 離。四即煖頂忍世第一法等。三曰乃至四順
T2251_.64.0408b27: 聖道。此分或作聖行相。或作餘行相。而向
T2251_.64.0408b28: 聖道。趣於解脱已上今據第三説。正理。顯宗
T2251_.64.0408b29: 初同此論。彼前二説竝言有餘。準此等文。
T2251_.64.0408c01: 第四分不但四善根。勿容於疑
T2251_.64.0408c02: 十四右順退分能順煩惱　問。若爾如已離此
T2251_.64.0408c03: 地染退起此地染。退分既捨。從何生惑。答。
T2251_.64.0408c04: 一百六十五六左曰。淨定等無間煩惱現在前。
T2251_.64.0408c05: 當知此從順退分或順住分起。由已離未
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_.64.0408c16: 同此。又百六十五六右有説同此。評家生四
T2251_.64.0408c17: 加退分。正理尚不依評家。何況此論。今但
T2251_.64.0408c18: 順次。簡隔越故　光兩解後釋爲勝
T2251_.64.0408c19: 十四右第四生一謂自非餘　問。婆沙十一十右
T2251_.64.0408c20: 生二加勝進。百六十五六右有説同十一卷。
T2251_.64.0408c21: 評家生三加順住。由此正理。顯宗。竝有兩
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
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T2251_.64.0409a18: 十四右頌曰至三洲利無學　初二句標列二
T2251_.64.0409a19: 類六品。第三句明修相。至言含加行。第四
T2251_.64.0409a20: 明能修處人
T2251_.64.0409a21: 十四左謂觀行者至現前數習　百六十五十一
T2251_.64.0409a22: 左有三説。初説總有五種。無此論中漏無漏
T2251_.64.0409a23: 間次。第五成就中。唯單從有漏初禪入無
T2251_.64.0409a24: 漏第三乃至順逆間超。<#0409_1/>第二説總有八種。前
T2251_.64.0409a25: 六爲加行。後二爲成就。於此論第三漏無
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
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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_.64.0409b29: 十四左順逆間次　如有漏初禪入無漏初禪。
T2251_.64.0409c01: 乃至有漏無所有入無漏無所有。漏無漏雜
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_.64.0409c07: 十四左至順逆間超　若有漏爲創。則初禪有
T2251_.64.0409c08: 漏入第三禪無漏。次入空處有漏。次入無
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_.64.0409c16: 十五右總相雖然至盡餘煩惱　釋下二句。明
T2251_.64.0409c17: 差別。文有六。一結生。二聖生下正明。聖者
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_.64.0409c24: 十五左頌曰至不縁下有漏　此頌初句通八
T2251_.64.0409c25: 等至。明味定所縁。繋言顯有漏。以無漏是
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_.64.0410a04: 有漏。顯不遮縁下無漏。故雜心七二十
三右		頌
T2251_.64.0410a05: 曰。無色則不縁下地有漏種。謂根本善有。
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_.64.0410a10: 故説善有已上
T2251_.64.0410a11: 十五左根本地攝至必縁下故　釋下二句。明
T2251_.64.0410a12: 無色所縁。文有二。一明不縁。正釋頌。二自
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_.64.0410a19: 苦集法智。非見惑。如先隨眠品十九(十四
右)二十六
T2251_.64.0410a20: 五右
智品		具如百六十五十一右三亦不下明不縁
T2251_.64.0410a21: 下地有漏法滅。如不縁有漏法。亦不縁彼
T2251_.64.0410a22: 滅。四無色下明近分亦縁下。顯根本言影
T2251_.64.0410a23: 示。舊論二十一二十左曰。偈曰有愛自有境。釋
T2251_.64.0410a24: 曰。義同此。偈曰善定遍有境。釋曰不異此。
T2251_.64.0410a25: 偈曰。本善色無色非有流下境。釋曰。根本清
T2251_.64.0410a26: 淨色定及無色定下有流法非彼境界云云詳
T2251_.64.0410a27: 曰。後二句添色定言者非也。違雜心及正
T2251_.64.0410a28: 理寶引故前句成煩故。又背百六十五故｣
T2251_.64.0410a29: 十六右論曰至皆能斷惑　雜心七二十
三右		曰。無漏
T2251_.64.0410b01: 根本初禪八地煩惱對治。乃至無所有處二
T2251_.64.0410b02: 地煩惱對治
T2251_.64.0410b03: 十六左唯初近分亦通無漏　近分是通名。別
T2251_.64.0410b04: 初近分亦名未至定。舊論二十一二十
二右		曰。最
T2251_.64.0410b05: 初近分定名非至定。次有説云未至是也。
T2251_.64.0410b06: 然通名一切。婆沙百二十九五右曰。此中靜
T2251_.64.0410b07: 慮ト無色トノ近分ト靜慮ノ中間トヲ皆名未至。竝
T2251_.64.0410b08: 未能入勝根本地。中間定名。別局大梵處。
T2251_.64.0410b09: 如次下説。然又通餘。雜心七二十
七右		云。一切定
T2251_.64.0410b10: 中間相應於捨受者。一切方便道捨根相應
T2251_.64.0410b11: 未得故不生歎悦傍法勝五　七右
作未得所求故		正理論七
T2251_.64.0410b12: 十八十七左曰。豈不契經説七依定。寧知別
T2251_.64.0410b13: 有未至中間。由有契經及正理。故且有未
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_.64.0410b25: 已説彼傍已下寶
二十九引		唯初近分名未至者。爲欲
T2251_.64.0410b26: 簡別餘近分。故非此近分乘先定起。又非
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_.64.0410b29: 住彼時。已起愛味故。毘婆沙者傍百二十九
(五右)前已引
T2251_.64.0410c01: 作如是説。未至本地。立未至名。是本地
T2251_.64.0410c02: 徳。未現前義
T2251_.64.0410c03: 十六左中間靜慮至中定不然　光記屬下。寶
T2251_.64.0410c04: 疏屬上。詳曰。舊論曰。此中有説名近分定。
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_.64.0410c07: 中間定云云依舊論屬上有一理。然非也。於
T2251_.64.0410c08: 上未有中間名。故況今論中云諸近分。對
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_.64.0410c12: 十七右非喜相應至苦通行攝　問。唯捨相應
T2251_.64.0410c13: 者。爲依三受門五受門耶。若言五受門。舊
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_.64.0410c20: 正理論七十一二右第二師意難行爲苦。易行
T2251_.64.0410c21: 爲樂。光記二十五二十
二左		得此意。云是非苦樂
T2251_.64.0410c22: 受。今亦證艱難功用起。非謂與苦受相應｣
T2251_.64.0410c23: 十七右經説等持至無尋無伺　中含十七二十
二右
T2251_.64.0410c24: 長壽王經曰。我當修學三定。修學有覺有觀
T2251_.64.0410c25: 定。修學無覺少觀定。修學無覺無觀定云云廣
T2251_.64.0410c26: 説中間微細於下。故言少觀長含九二左十
T2251_.64.0410c27: 上經曰。云何三修法。謂三三昧有覺有觀三
T2251_.64.0410c28: 昧。無覺有觀三昧。無覺無觀三昧
T2251_.64.0410c29: 十七右論曰至非非想攝　文節大三。一釋初
T2251_.64.0411a01: 三昧文亦三。一牒。二釋名。是則一分隣近釋。
T2251_.64.0411a02: 三辨地攝下三昧亦爾。契經復説至願三無
T2251_.64.0411a03: 相　長含八衆集經十二右曰。復有三法。謂三
T2251_.64.0411a04: 三昧。空三昧。無願三昧。無相三昧。第十増一
T2251_.64.0411a05: 經初左云。云何三修法。謂三三昧。空三昧。無
T2251_.64.0411a06: 相三昧。無作三昧無願爲無作。
而次第異此		増一十六十五
右
T2251_.64.0411a07: 有一經曰。有此三三昧。空三昧。無願三昧。
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_.64.0411a11: 一切諸法。亦不願求取意標釋次
第各別也		中含五十八
T2251_.64.0411a12: 十五右曰空無願無相。雜含二十一十二右明
T2251_.64.0411a13: 諸三昧中亦見
T2251_.64.0411a14: 十七左頌曰至無漏三解脱門　初一行正明
T2251_.64.0411a15: 體相。第四句通上三句。後兩句漏無漏分別。
T2251_.64.0411a16: 於中第五句總判。後句別合三解脱門。發智
T2251_.64.0411a17: 十九初右百四十一十二右唯約三解脱門。又
T2251_.64.0411a18: 百四六右至百五五左廣説三三昧。甘露味下
T2251_.64.0411a19: 七右全同此。集異門六二右
T2251_.64.0411a20: 十七左論曰至相相似故　空非我行。空我我
T2251_.64.0411a21: 所。是慧作能。與彼慧行相應等持名空等
T2251_.64.0411a22: 持。是分隣近釋。無相名涅槃。離十相故。一
T2251_.64.0411a23: 百四七左三説中。初説是也。是境第七依主。
T2251_.64.0411a24: 故言縁彼三摩地得無相名。非常等十行相
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_.64.0411b05: 定次。故由是。舊論二十一二十
三左		頌釋竝相空
T2251_.64.0411b06: 願次
T2251_.64.0411b07: 十八右契經復説至無相無相　未考。基云。重
T2251_.64.0411b08: 三等持雖無文説。理亦通有。然非唯無學
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_.64.0411b12: 知已上大乘諸論無有明文。大般若一百五
T2251_.64.0411b13: 往往説。又婆沙一百五五左廣説云云
T2251_.64.0411b14: 十八右頌曰至離上七近分　初一行正明體
T2251_.64.0411b15: 相。後二句諸門分別。重二者。指空空無願無
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_.64.0411b18: 然光記四六右云。重謂二也者。謂重二言總
T2251_.64.0411b19: 牒重三三摩地。而致此釋。圓暉亦依彼。釋
T2251_.64.0411b20: 云。重二者標名也。縁無學下正釋釋也。空空
T2251_.64.0411b21: 等故。名爲重二已上麟記亦從之。詳曰竝皆
T2251_.64.0411b22: 非也
T2251_.64.0411b23: 十八右論曰至八本中間　百五五左廣説。正理。
T2251_.64.0411b24: 顯宗具釋。光寶互引彼。不須更述
T2251_.64.0411b25: 十八左契經復説至修三摩地　此略標出大
T2251_.64.0411b26: 集法門經。修三摩地一句亦通上三。正理。顯
T2251_.64.0411b27: 宗。一一置之。本經亦爾
T2251_.64.0411b28: 十八左頌曰至修金剛喩定　此八句頌二句明
T2251_.64.0411b29: 一。竝皆初果。後句其因。故初得ト云後修ト云
T2251_.64.0411c01: 十九右論曰至乃至廣説　先擧經文。本説具
T2251_.64.0411c02: 文未考。集異門足七八右曰。四修定者。一有
T2251_.64.0411c03: 修定。若習。若修。若多所作爲能獲得現法
T2251_.64.0411c04: 樂住。二有修定乃至如
前		爲能獲得最勝知見。
T2251_.64.0411c05: 三有修定乃至爲能獲得勝分別慧。四有修
T2251_.64.0411c06: 定乃至爲能獲得諸漏永盡。云何修定○樂
T2251_.64.0411c07: 住。答於初靜慮所攝離生喜樂倶行心一境
T2251_.64.0411c08: 性。若習。若修。堅作常作精勤修習。是名修
T2251_.64.0411c09: 定乃至樂住。云何修定乃至最勝知見。答於光
T2251_.64.0411c10: 明相倶行心一境性。若習乃至修習是名修定
T2251_.64.0411c11: 乃至最勝知見。云何修定乃至勝分別慧。答於
T2251_.64.0411c12: 受想尋觀倶行心一境性。若習乃至修習是名
T2251_.64.0411c13: 修定乃至勝慧分別。云何修定乃至諸漏永盡。
T2251_.64.0411c14: 答於第四靜慮所攝清淨捨念倶行阿羅漢
T2251_.64.0411c15: 果無間道攝心一境性。若習乃至修習是名修
T2251_.64.0411c16: 定乃至諸漏永盡已上　法蘊足七四右曰。一時
T2251_.64.0411c17: 薄伽梵在室羅筏。住逝多林給孤獨園。爾時
T2251_.64.0411c18: 世尊告苾芻衆。有四修定四略標及問詞結名
如集異門今略
T2251_.64.0411c19: 答一曰。即於自身離生喜樂。滋潤遍。滋潤
T2251_.64.0411c20: 充滿遍。充滿適悦遍。適悦故離生喜樂。於自
T2251_.64.0411c21: 身中無有少分而不充滿。是名云云答二
T2251_.64.0411c22: 曰。於光明想善攝受。善思惟。善修習。善通
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_.64.0411c25: 心除闇昧心修無量定是名云云答三曰。善
T2251_.64.0411c26: 知受生。善知受住。善知受滅盡沒。於此住
T2251_.64.0411c27: 念。非不住念。及善知想。善知尋。於此住
T2251_.64.0411c28: 念非不住念。是名云云答四曰。於五取蘊數
T2251_.64.0411c29: 數隨觀生滅而住。謂此是色。此是色集。此是
T2251_.64.0412a01: 色滅。此是受想行識。此是受想行識集。此是
T2251_.64.0412a02: 受想行識滅。是名云云彼經無初靜慮第四靜
T2251_.64.0412a03: 慮言。次一一牒釋經。文亙七紙。又舍利弗
T2251_.64.0412a04: 毘曇十九十九右答初定。文曰。如比丘離欲
T2251_.64.0412a05: 惡不善法。離生喜樂。成就初禪行。滅覺觀
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_.64.0412a09: 樂捨念淨成就四禪行已上餘文皆同法蘊
T2251_.64.0412a10: 足。按西方誦者異致如是差別。今論主依
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_.64.0412a15: 通。品類足十四九右義門差別作五十門。有
T2251_.64.0412a16: 修等持等者。法蘊足七六右曰。云何爲修。謂
T2251_.64.0412a17: 於此定。若修。若習。恒作常作。加行不捨。總
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_.64.0412a23: 就。親近觸證。故名證得已上正理七十九十
T2251_.64.0412a24: 六右曰。此經所説。若習。若修。若多所作義。差
T2251_.64.0412a25: 別者爲欲顯示習修得修所治更遠如其次
T2251_.64.0412a26: 第稍異
法蘊		又九左云。雖諸靜慮即現法樂住。依
T2251_.64.0412a27: 近分故。説爲得言。修近分力得根本故。
T2251_.64.0412a28: 或即依現樂。説爲得言。如言石子體。故無
T2251_.64.0412a29: 有過已上準所唱經。對望頌文。餘三應知。
T2251_.64.0412b01: 故存略。言乃至廣説。猶含後問答廣説
T2251_.64.0412b02: 十九右而經但説至理實通餘　正理七十九九
T2251_.64.0412b03: 右曰。而經但説初靜慮者。於中樂想最増盛
T2251_.64.0412b04: 故。謂超欲界衆多過失故。於此中樂想増
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_.64.0412b09: 十九右不言爲住至便不住故　顯宗更作二
T2251_.64.0412b10: 義曰。詳此唯説現法樂者。爲棄捨不現欲
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_.64.0412b15: 殊勝知見　法蘊足七九右曰。清淨眼識相應
T2251_.64.0412b16: 勝惠。説名爲知。亦名爲見。見即知持業釋。
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_.64.0412b19: 所極成。爲簡異彼。以知標見已上此同體
T2251_.64.0412b20: 依主。更有二義
T2251_.64.0412b21: 十九右若修三界至及無漏善　問。頌但加行。
T2251_.64.0412b22: 今何故二。答。頌據總説。釋顯差別。故正理
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_.64.0412b27: 別慧已上
T2251_.64.0412b28: 十九右得分別慧　法蘊足七十右曰。勝分別
T2251_.64.0412b29: 慧者。謂於此定。若習。若修。若多所作。能令
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_.64.0412c03: 住。由此故説能令證得勝分別慧已上
T2251_.64.0412c04: 理實修此至依地説故　舊論曰。彼言佛世尊
T2251_.64.0412c05: 説四三摩提修。依佛自修行説。此義云何
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: 阿毘達磨倶舍論法義卷第二
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_.64.0412c21: 初左論曰至三喜四捨　舊論。雜心七八右中
T2251_.64.0412c22: 含二十一十一右説處經總別名竝同此。長含
T2251_.64.0412c23: 八衆集經十四右云。四梵堂慈悲喜捨。増一二
T2251_.64.0412c24: 十一十四右甘露下六右竝名四等心。云慈悲
T2251_.64.0412c25: 喜護。彼増一曰。有四等心。慈悲喜護以何
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
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