大正蔵検索


punctuation    Hangul    Eng   

Citation style A:
Citation style B:
()
Citation style C:
()
Citation style D:
()
TextNo.
Vol.
Page

  INBUDS
INBUDS(Bibliographic Database)
  Digital Dictionary of Buddhism
電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64

[First] [Prev+100] [Prev] 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 [Next] [Next+100] [Last] [行番号:/]   [返り点:/] [CITE]

T2251_.64.0097a01: 一是總。後五是別。今取要云不獲聖法
T2251_.64.0097a02: 十九
非説異生 無漏應理 舊論云。非至得。
T2251_.64.0097a03: 即是非至。若非至聖法是凡夫性。凡夫性不
T2251_.64.0097a04: 無漏。正理十二十左云。不獲即是非得
T2251_.64.0097a05: 異名。如何無漏法可異生性
T2251_.64.0097a06: 謂不獲一切應名異生 自下兩説。婆沙
T2251_.64.0097a07: 四十五四左
已下
兩説前却。今論主欲苦忍義是非
T2251_.64.0097a08: 。故後擧以難絶
T2251_.64.0097a09: 十九
 如説此類食水食風 寶疏蚊食水蝉
T2251_.64.0097a10: 風爲正。光記未盡也
T2251_.64.0097a11: 此亦應言唐捐其功者 聖道約五部三
T2251_.64.0097a12: 十五種。前説云一切皆取之。今云
T2251_.64.0097a13: 言同唯苦忍中一切。取三乘苦忍
T2251_.64.0097a14: 殘故。依體分全大別。何得難言前有
T2251_.64.0097a15: 難。謂於體雖爾。於苦忍分全。唯言
T2251_.64.0097a16: 何故。應純苦忍聖道簡別。故致
T2251_.64.0097a17: 。此通如前。更難云。汝欲前義有妨難未
T2251_.64.0097a18: 盡。立別義爾同前有難故。重説功唐捐。況
T2251_.64.0097a19: 少分猶非也
T2251_.64.0097a20: 二十
第二刹那 後後轉増者 第二念得
T2251_.64.0097a21: 念三法之大得有三。得其大得之小得亦
T2251_.64.0097a22: 三。大小合有六。此六落謝竝前成九法
T2251_.64.0097a23: 故第三念得彼九法大小得各九成十八
T2251_.64.0097a24: 前六總有二十四。第四念二十四能得。
T2251_.64.0097a25: 二十四小得合四十八。竝前二十四。總成
T2251_.64.0097a26: 十二。第五念大小得各各七十二合成百四
T2251_.64.0097a27: 十四。餘應準思
T2251_.64.0097a28: 二十
如是諸得況第二等者 讃得無礙
T2251_.64.0097a29: 妨。初正叙。後反顯。如是諸得雖極多集會
T2251_.64.0097b01: 而無有對質礙故。互相容受不隔礙。舊論
T2251_.64.0097b02: 曰。今諸至得最大集會。希有生起。唯有
無失
T2251_.64.0097b03: 一徳。謂不相礙故。得所處若不爾於一人
T2251_.64.0097b04: 虚空非其器。何況第二已上 今第二等者。對
T2251_.64.0097b05: 一有情故第二人有情。等第三第四等有情
T2251_.64.0097b06: 神太釋可也。光記初爲問答。後釋第二念
T2251_.64.0097b07: 竝非也寶無
細釋
T2251_.64.0097b08: 阿毘達磨倶舍論法義卷第四
T2251_.64.0097b09:
T2251_.64.0097b10:
T2251_.64.0097b11:
T2251_.64.0097b12: 阿毘達磨倶舍論法義卷第五
T2251_.64.0097b13:  豐山沙門釋林常快道記 
T2251_.64.0097b14: 同分有情等 婆沙二十七四右本論二
(十五左)唯
T2251_.64.0097b15:
同分
云何衆同分。謂有情同分猶如命根體
T2251_.64.0097b16: 是一物。偏與一切身分依。是不相應行蘊
T2251_.64.0097b17: 所攝。惟無覆無記性。惟有漏。通三界。是異
T2251_.64.0097b18: 熟及等流非長養。非色法故。異熟者謂趣
T2251_.64.0097b19: 同分等。如地獄趣有情展轉相似。乃至天趣
T2251_.64.0097b20: 等有情亦爾。等流者界同分等。如欲界有情
T2251_.64.0097b21: 展轉相似。乃無色界等有情亦然已上 次有
T2251_.64.0097b22: 今四句。入論下十右曰。謂有情類同作事業
T2251_.64.0097b23: 同樂欲因名衆同分。品類足一七右曰。衆同
T2251_.64.0097b24: 分云何。謂有情同類性。順彼今且頌有情同
T2251_.64.0097b25: 。同分名義有兩意。一分是種類相似義。二
T2251_.64.0097b26: 是因義述記二本(六十八右)相似義。要上末(二十右)
類義。義林二本(三四右)亦爾。又正理十二(十
T2251_.64.0097b27: 四右)顯宗第七
(四右)分是因義
正理依因義。同之分依主釋。入
T2251_.64.0097b28: 論亦爾。此論依相似義故。以等釋分。同類
T2251_.64.0097b29: 相似名同分。同約能同能似是持業。若約
T2251_.64.0097c01: 所同。同類之上相似故依主釋。或同類相似
T2251_.64.0097c02: 竝擧果取因全分有財釋同類義。分相似義。
同類即相似。同依釋也
T2251_.64.0097c03: 何以今論類義相似義ナラハ。文曰諸有情展轉
T2251_.64.0097c04: 類等。舊論曰衆生等類。本論云有情同類
T2251_.64.0097c05: 。加之法勝論。雜心論。甘露味論等唯名
T2251_.64.0097c06: 種類故。爾光記初釋。分爲各別義。違義及
T2251_.64.0097c07: 諸論。後釋依正理因義。而不
T2251_.64.0097c08: 。寶疏亦爾也。識疏二本六八右大乘同一
T2251_.64.0097c09: 義。分相似義持業。小乘分因義。同之分依主。
T2251_.64.0097c10: 今云。且依正理論。未小乘諸論。未詳」
T2251_.64.0097c11: 論曰名衆同分者 初述己宗中爲四。一
T2251_.64.0097c12: 正釋明人同分。二叙法同分。三證實有。四
T2251_.64.0097c13: 得捨。初中有三。初總釋。二會異名。三別
T2251_.64.0097c14: 釋。此初二也。發智二十五左品類一初左 等指
T2251_.64.0097c15: 本論。令衆多法同類相似衆同分。衆
T2251_.64.0097c16: 之同分依主釋同即分持業。若依正理衆即
T2251_.64.0097c17: 同。衆同之分。如次持業依主也
T2251_.64.0097c18: 此復二種各等有故者 下同入論下十右
T2251_.64.0097c19: 但因義相似義爲異耳。無差別中。正釋意。彼
T2251_.64.0097c20: 有情與此有情同類相似。故名同分。述
T2251_.64.0097c21: 意。一切有情各各一一無差別。平等有
T2251_.64.0097c22: 此同分。故名無差別同分。舊論曰。一切衆生
T2251_.64.0097c23: 衆生同分。隨一衆生同分於一切衆生
T2251_.64.0097c24: 悉有故。入論曰。無差別者。謂諸有情皆有
T2251_.64.0097c25: 。同資於食樂欲相似。此平等因名衆同
T2251_.64.0097c26: 。然光記云。諸有情者顯所依也。有情同
T2251_.64.0097c27: 分者。顯能依也者非也。又光就體一多
T2251_.64.0097c28: 兩解。初爲正。順婆沙云衆同分謂有情同
T2251_.64.0097c29: 。猶如命根體是一物光次引正理。令
五類門故云又。
T2251_.64.0098a01: 然唯識演祕二本四四左光兩説而云。
T2251_.64.0098a02: 後説有憑。前無文也。故正理論云
所引
 若
T2251_.64.0098a03: 命根即唯異熟何有等流。今詳。演祕迷
T2251_.64.0098a04: 惑矣。前義反有證。後却無文。正理五類門
T2251_.64.0098a05: 兩説。全同婆沙二十七四右兩義。復命根例
T2251_.64.0098a06: 體一。不唯異熟。當婆沙迷執。問。
T2251_.64.0098a07: 有差別無差別相如何。答。一切衆生無差別
T2251_.64.0098a08: 平等有之名無差別。謂皆有我愛。食所
T2251_.64.0098a09: 等是也。有差別者。欲界有情與色界
T2251_.64.0098a10: 。是有差別。而其若欲界有情中。亦彼此樂
T2251_.64.0098a11: 欲事業等同。此爲同分。故論文。無差別云
T2251_.64.0098a12: 一切有差別云一類。顯示二差別。實言
T2251_.64.0098a13: 則總別。謂無差別。總同分。有差別別同分」
T2251_.64.0098a14: 一左復有法同分 上來頌長行。竝皆約有情
T2251_.64.0098a15: 同分。諸論皆不法同分故。已下更明
T2251_.64.0098a16: 同分。是論主加顯故。故唯云復。先云此復
T2251_.64.0098a17: 此言指有情同分。然光寶分科作釋竝非也。
T2251_.64.0098a18: 亦令頌文猶非也。述記二本六六右云。若
T2251_.64.0098a19: 六足。對法文無法同分。唯倶舍。順正理師
T2251_.64.0098a20:
T2251_.64.0098a21: 一左若無實物如理應知 此中同一相似義
T2251_.64.0098a22: 無差別上無差別。故舊論云。若無
T2251_.64.0098a23: 同分。非別有實物。於衆生種種別類更
T2251_.64.0098a24: 互不同。此亦衆生彼亦衆生。如是同智及同
T2251_.64.0098a25: 言説不 光記且以通約無差別
T2251_.64.0098a26: 者未可也
T2251_.64.0098a27: 一左又非世間 亦何所用 二違量無用難。
T2251_.64.0098a28: 此亦有三。初現量違難。次比量違難。後有體
T2251_.64.0098a29: 無用難。光記爲大一節是。寶疏開無用
T2251_.64.0098b01: 別段非也。一不文勢。無又言故。二
T2251_.64.0098b02: 正理論。彼不無用難。只因二量
T2251_.64.0098b03: 。兼道三行目有部反徴。非正難故。三
T2251_.64.0098b04: 舊論。彼曰。復次世間亦不曾見
T2251_.64.0098b05: 同分法。以無色故。智惠亦不分別。衆
T2251_.64.0098b06: 生生類不異。但許此衆生同分。若實有
T2251_.64.0098b07: 中何所能作已上
T2251_.64.0098b08: 二右又應顯成 由此發生 五顯成外道難。
T2251_.64.0098b09: 此中顯成言有力。不佛宗顯示成
T2251_.64.0098b10: 外道故。然光寶只應外道難者非也。内
T2251_.64.0098b11: 外法門相似非一。何如五
根等
 以同成難。彼正
T2251_.64.0098b12: 理師以五根等相同救釋。圓底方蓋。今以
T2251_.64.0098b13: 顯成難。不同故。是故次八行目 云
T2251_.64.0098b14: 不顯。舊論亦云。由此執顯成。不
T2251_.64.0098b15: 彼也。問。今論擧二句義。舊倶舍三(二十
一右)
唯同
T2251_.64.0098b16: 異句。彼曰。若爾鞞世師外道由此執
T2251_.64.0098b17: 。何以故。此執即是鞞世師悉檀悉檀此
 彼
T2251_.64.0098b18: 六句義中此執。是同異句義。由此法
T2251_.64.0098b19: 不同物中。生起同略異無用故トヲ同異
T2251_.64.0098b20: 已上答碩疑未晴。何者。夫同十句
論四左
句義於
T2251_.64.0098b21: 切實徳業ナリトスル之因ニシテ全非
T2251_.64.0098b22: 同詮智。故亦名大有。名有句。故此論十八右
T2251_.64.0098b23: 彼大有有性。彼處舊論亦云有性。學
T2251_.64.0098b24: 者可知。而彼論云同者。遍一切同令レハ有。
T2251_.64.0098b25: 用周遍同。與今同分天殊地別。彼
T2251_.64.0098b26: 五右
四行
同異句者。於諸法異品類。令レハ亦同亦
T2251_.64.0098b27: 。名爲同異性。是順今同分。謂彼
T2251_.64.0098b28: 今無差別。彼別ニハ今有差別。依
T2251_.64.0098b29: 此理舊論但擧同異句一。爲精神。問。若爾
T2251_.64.0098c01: 今論云如何。答。應而解。一云。彼同異句
T2251_.64.0098c02: 總同總異。有別同別異。彼總同異邊今
T2251_.64.0098c03: 總同句義。合無差別同分。於無差別
T2251_.64.0098c04: 向無異邊故。缺如異言。是全非大有句。以
T2251_.64.0098c05: 何知之者。一云總同。故必對別同。彼宗於
T2251_.64.0098c06: 大有。無總別故。二云總同言智由此發
T2251_.64.0098c07: 。故若大有應有言智。三舊論唯擧
T2251_.64.0098c08: 異句義故。然正理。顯宗云二句義者。一種
T2251_.64.0098c09: 中總別。非六句中二句也。一云。約二句
T2251_.64.0098c10: 兼正 正同異句。兼同句。有部同分。正ハ同
T2251_.64.0098c11: 詮智之因ナレトモ而非レハ無體法因。兼爲有體
T2251_.64.0098c12: 詮智因故。兼擧總同句義。舊論約正略
T2251_.64.0098c13: 。而云總者。大有體唯一無差別故。對
T2251_.64.0098c14: 異句多體有差別總。又總同言智者。且
T2251_.64.0098c15: 名強雖兩解。前解爲勝。正理亦云
T2251_.64.0098c16: 句義。應亂入。光記。寶疏等唯泥名言。令
T2251_.64.0098c17: 同同分。未差別。猶配有差別無差別
T2251_.64.0098c18: 等二釋竝非也。寶三左
二釋。初隨文配二。後
T2251_.64.0098c19: 釋唯同異句者。意依舊論。勘本宗所立
T2251_.64.0098c20: 正存知。可謂有眼目
T2251_.64.0098c21: 二右毘婆沙師 乃至廣説 彼宗大有其體
T2251_.64.0098c22: 此約所遍一多
不同能遍一多
同異其體非一十句論(十
三右)和合
T2251_.64.0098c23: 句下云一者且於實倶分中之。諸句之倶分皆爾。
故猶是體多。述記一末(四十六左)大同。和合二唯一體
T2251_.64.0098c24: 實句。亦一亦多。
餘七句唯是多體
今云一物總同一物。同異一物
T2251_.64.0098c25: 體一多之一。故不體一多別彼
T2251_.64.0098c26: 此別。但以多轉不轉判差別。謂彼同句
T2251_.64.0098c27: 等遍情非情法。此唯於有情轉故。若不
T2251_.64.0098c28: 者。何不一體多異故。況云一物
T2251_.64.0098c29: 一體之。有人不此旨。一物言謂體一
T2251_.64.0099a01: 故迷倒。初會大有。又從下會同異句等者。
T2251_.64.0099a02: 評也。問。正理十二十五左反示中云。此
T2251_.64.0099a03: 二句義。其體非一。刹那無常無依止。展
T2251_.64.0099a04: 轉差別セハ設同彼亦無多過。準彼彼正宗二
T2251_.64.0099a05: 句義其體一何。答。約總相説。謂大有體一。
T2251_.64.0099a06: 同異體多。且約大有。反質云非一。大有十句
論十
T2251_.64.0099a07: 二左
三目
倶分十三右
三目
竝立常故。反爲無常。竝依
T2251_.64.0099a08: 實等故。反云無依止。寶約和合非也。光記
T2251_.64.0099a09: 能遍一多大非也
T2251_.64.0099a10: 二左即如是類 豆等同分 此經部叙自所
T2251_.64.0099a11: 立假立等者。等取法同分。如諸穀等者。顯
T2251_.64.0099a12: 示許非情同分。如十七左得云一切種
T2251_.64.0099a13: 識疏二本六十
九右
云。然大論等中瑜伽五十二(十
丁)對法二(二丁)
T2251_.64.0099a14: 五蘊
(二丁)
唯趣生上立彼同分。諸論不外法
T2251_.64.0099a15: 之上亦立同分。以理而言。外有亦好。教中
T2251_.64.0099a16: 且説勝所依處。非外無也。倶舍。經部然即
T2251_.64.0099a17: 之。設立外法有。亦無過失
T2251_.64.0099a18: 二左論曰若生名爲無想者 入論下八左曰。
T2251_.64.0099a19: 一切心心所法而起此定專爲想。
T2251_.64.0099a20: 故名無想。如他心智論七左。能遮未來云云。
婆沙百五十三(三丁)二説
T2251_.64.0099a21: 中初説。光
(十六右)引
T2251_.64.0099a22: 二左此法一向 謂無想定 此唯説無想事
T2251_.64.0099a23: 是無想定所感。未無想定唯感彼若亦感
T2251_.64.0099a24: 餘等。故如寶疏辨正。光記十左誤解。故
T2251_.64.0099a25: 下論問答。亦復非也
T2251_.64.0099a26: 三右從彼沒已生天之業 此中有二。初標
T2251_.64.0099a27: 立。後先修下釋相。此亦有二。初明退相。後
T2251_.64.0099a28: 若諸下明生欲相。初中。初約力盡。次約
T2251_.64.0099a29: 更樹因。後示喩。謂如箭唯初力力盡下。復
T2251_.64.0099b01: 中間不更加力故。此婆沙一百五十四
T2251_.64.0099b02: 七右六説。各立所由。今取彼第一第五第
T2251_.64.0099b03: 二説三由。合成一義。而寶疏。若諸下爲
T2251_.64.0099b04: 第二釋。未論旨
T2251_.64.0099b05: 三左説如是聲與無想同 唯言寶師得意。
T2251_.64.0099b06: 唯顯心心所滅一分同。餘五類三性別體數
T2251_.64.0099b07: 法等。皆各別故。光約大同小異不可也。爲
T2251_.64.0099b08: 小異百五十一。無文。撿百五十二
T2251_.64.0099b09: 初左善心次第入。光意入出同故如是言之」
T2251_.64.0099b10: 前説無想一向是善 正理十二十八右例難
T2251_.64.0099b11: 云。豈不此是異熟因故。善性所攝不説自
T2251_.64.0099b12: 成。此於無想有情天中因。能招五蘊異
T2251_.64.0099b13: 。不爾。頌中猶未説故。又染無記誰能遮。
T2251_.64.0099b14: 若爾此中應純善。不爾。離言見義有故。
T2251_.64.0099b15: 此準此論四
(十九右)
異生性釋。或唯言善已顯
T2251_.64.0099b16: 餘。顯宗七七左全同
T2251_.64.0099b17: 三左此是善故五蘊異熟 是明性攝中。兼
T2251_.64.0099b18: 能所感。前云無想是無想定異熟故。舊
T2251_.64.0099b19: 論三二十
四右
分明屬性科曰。無想有是果報。故
T2251_.64.0099b20: 無記法。此定偈曰善。釋曰。此無想定一向
T2251_.64.0099b21: 是善。此定於無想天五陰果報。若善於
T2251_.64.0099b22: 三報位中是何位。偈曰。必有生報釋曰。此
T2251_.64.0099b23: 定唯生報。非現報及後報。亦非不定報云云
T2251_.64.0099b24: 然寶師爲大文別科非也
T2251_.64.0099b25: 唯順生受 不定受 此答中有三。此初正
T2251_.64.0099b26: 順受。四業中唯順次。非順現及順後。亦
T2251_.64.0099b27: 不定受。婆沙百五十二四右 曰。非順現法
T2251_.64.0099b28: 者。以餘處此定。已生無想天
T2251_.64.0099b29: 與果故。非順後次受者。此定猛利速與果
T2251_.64.0099c01: 故。非順不定受者。不退轉
T2251_.64.0099c02: 三左若起此定正性離生 二明無退轉。婆
T2251_.64.0099c03: 沙百五十二三右兩計。初有部無退轉。設
T2251_.64.0099c04: 退亦現身生彼天故。次有譬喩者説。此有
T2251_.64.0099c05: 退轉。以一切業皆可轉故。乃至無間業若
T2251_.64.0099c06: 勝縁。亦有轉義。若無間業不轉者。應
T2251_.64.0099c07: 能越第一有。評曰。初説爲善。論主
T2251_.64.0099c08: 意朋經部。不有部。故曰傳説也。故得
T2251_.64.0099c09: 下。三叙見道。婆沙百五十二二右
T2251_.64.0099c10: 兩説。評家以不入正。故同彼。正理
T2251_.64.0099c11: 光記十
四左引
亦顯後説不正義。云一類定執
T2251_.64.0099c12: 三左又許此定 必不修行者 此凡聖門釋
T2251_.64.0099c13: 頌非聖。正理十二十八右云。頌中已説求脱
T2251_.64.0099c14: 故。即顯此定唯屬異生。復言非聖。便爲
T2251_.64.0099c15: 無用顯宗七(八右)全同。
而未改頌非聖言也
今云。求脱明修定之
T2251_.64.0099c16: 作意。此辨能得人差別。故不同。細分別。爲
T2251_.64.0099c17: 欠下五
右初目
滅定差別
T2251_.64.0099c18: 四右餘亦不得 光寶意。餘者指凡夫。亦者
T2251_.64.0099c19: 聖者不未來無想定。舊論曰。猶如
T2251_.64.0099c20: 聖乎非聖亦不得。而指要斥光寶。此聖
T2251_.64.0099c21: 人中對有心定去來。無想定去來爲餘者非
T2251_.64.0099c22:
T2251_.64.0099c23: 四右彼雖曾爲方便修得者 自下釋有四。
T2251_.64.0099c24: 初擧加行得由。百五十二二左入論下八左
T2251_.64.0099c25: 加行得離染得門。今兼於此。故別不
T2251_.64.0099c26: 也。二故初下叙初念唯現世。正釋頌。三得
T2251_.64.0099c27: 此下叙後後得過去。四以無下示未來全
T2251_.64.0099c28: 。百五十二二左兩説。今同初説。云問此
T2251_.64.0099c29: 無想定亦得過去未來耶。有説不爾。惟
T2251_.64.0100a01: 有心定可是事。非於無心有得修義。若
T2251_.64.0100a02: 是説定初刹那惟成就現在。定餘刹那
T2251_.64.0100a03: 就過去現在。出此定已但成就過去
T2251_.64.0100a04: 説略
T2251_.64.0100a05: 四右頌爲靜住有頂 光記科十五左云。爲靜
T2251_.64.0100a06: 作意。住有頂明依地。釋長行十七右
七目
云。爲
T2251_.64.0100a07: 寂靜而住等。今云非也。圓暉。住屬爲靜
T2251_.64.0100a08: 正。順論長行。及會舊論。爲靜住與有頂
T2251_.64.0100a09: 各別牒釋故
T2251_.64.0100a10: 四左如説復有名滅盡定 此定出體。婆沙
T2251_.64.0100a11: 多説。光記述評家意。約欣厭隨一。加前爲
T2251_.64.0100a12: 二十二。寶師九左
八目
云。準義。無想有二十二
T2251_.64.0100a13: 謂加欣。滅定有二十二。謂加厭。麟記斥
T2251_.64.0100a14: 云。今詳此但一相未盡理。以無想定厭
T2251_.64.0100a15: 想故。滅定亦欣入定故。又婆沙解。滅定欣
T2251_.64.0100a16: 厭隨一。若唯厭者。何名隨一。皡按。光寶對
T2251_.64.0100a17: 論。光爲長矣。然實竝非也。彼評家意隨應。
T2251_.64.0100a18: 一切心心所故。云隨滅爾所。何但勞
T2251_.64.0100a19: 。故入論下八左無想定。云一切心心
T2251_.64.0100a20: 。又所滅法三世中。今論取婆沙初説。故上
T2251_.64.0100a21: 二左無想果。云未來心心所
T2251_.64.0100a22: 四左以出離想作意爲先 光記兩釋。初想爲
T2251_.64.0100a23: 能離。後爲所離。今云。前釋爲正。雖體二
T2251_.64.0100a24: 定倶滅想。今以作意不同。故入論下八左
T2251_.64.0100a25: 無想定。説唯非聖者求解脱想起此定
T2251_.64.0100a26: 故。舊論曰。寂靜住想爲思惟先故。今與
T2251_.64.0100a27: 相應作意。云想作意
T2251_.64.0100a28: 四左此滅盡定 得般涅槃 此定順受中有
T2251_.64.0100a29: 二。初正明順受。後此定下兼辨所感果。顯
T2251_.64.0100b01: 能感功。初中初標。上順生與順後決定故云
T2251_.64.0100b02: 及。二謂約下釋。此亦二。初釋上二後或不
T2251_.64.0100b03: 下釋不定。此亦二。初標二。後謂若下追難。
T2251_.64.0100b04: 釋全不受也。是非所得定之。約
T2251_.64.0100b05: 所感相續異熟。有四別故言約異熟。第二
T2251_.64.0100b06: 生爲順生。第三生爲順後。現生後未決。或
T2251_.64.0100b07: 受不受不定。或全不受爲不定。無學
T2251_.64.0100b08: 聖人更無後有。預流一來不無色。非
T2251_.64.0100b09: 論。今就那含之。於中但身證那含有
T2251_.64.0100b10: 此差別。如樂慧那含。生五那含天
T2251_.64.0100b11: 。及於下得此定涅槃。竝全不有頂
T2251_.64.0100b12: 異熟也。具如論二十四三右光記十二右至
十七右
T2251_.64.0100b13: 問。全不受何爲不定。論或全不受應加説
T2251_.64.0100b14: 答。不爾。若不涅槃。應果報。既名
T2251_.64.0100b15: 。故入論下八左云。起此定已未異熟
T2251_.64.0100b16: 便涅槃。故不定受ナリト
T2251_.64.0100b17: 四左此定所招 四蘊異熟 兼辨所感果差
T2251_.64.0100b18: 。前無想定招無想天五蘊異熟故。寶科
T2251_.64.0100b19: 云。後依地別者。大非也。明所招果問詞分
T2251_.64.0100b20: 明故。濫前依地差別故。前三左
六目
無想定招
T2251_.64.0100b21: 蘊異熟。自科八右
三目
果通局。一何乖違
T2251_.64.0100b22: 五右此滅盡定勝解入故 此三因。初非凡
T2251_.64.0100b23: 由。次二唯聖由。初意。有頂無色更滅心歸
T2251_.64.0100b24: 斷滅。異生畏之故。彼不得。入論下九右云。異
T2251_.64.0100b25: 生於此怖畏斷滅。無聖道力故。故不
T2251_.64.0100b26: 已上婆沙百五十二初左無想定無於無色
T2251_.64.0100b27: 曰。諸異生怖畏斷滅。彼界無色。若更滅
T2251_.64.0100b28: 便爲斷滅。是彼所怖故。彼界中無無想定
T2251_.64.0100b29: 今應準説。次聖道力無漏道。異生無不
T2251_.64.0100c01: 自成。後現法涅槃勝解爲現法涅槃之印
T2251_.64.0100c02: 可勝解力ヲ以此故。異生怖畏必無此勝解
T2251_.64.0100c03: 入論下九右云。聖者爲現法樂住求起
T2251_.64.0100c04: 。如是二定。凡聖別顯然。然正理十二十九
T2251_.64.0100c05: 此論曰。彼説非理。於無想定此同
T2251_.64.0100c06: 故。彼此心斷。涅槃勝解無差別故。解云。二
T2251_.64.0100c07: 定同滅心。何以斷滅差別。若異生怖
T2251_.64.0100c08: 斷滅。何起無想定耶。又異生起出離想作
T2251_.64.0100c09: 。今云涅槃勝解亦無差別。今詳正理破
T2251_.64.0100c10: 甚混亂。滅心心所斷滅天地殊別。斷滅
T2251_.64.0100c11: 色心故。如前婆沙。若異生不畏斷滅
T2251_.64.0100c12: 何於無色界無想定。又現法涅槃勝
T2251_.64.0100c13: 解與出離相作意同。彼妄計故云出離
T2251_.64.0100c14: 相作意。今非妄。爲得眞涅槃此。印可
T2251_.64.0100c15: 決定勝解非滅定是即涅槃勝解。設出離想
T2251_.64.0100c16: 作意ナリ&MT01302;彼於無想異熟此想。聖者如
T2251_.64.0100c17: 深炕樂。此於眞涅槃此想。異生怖
T2251_.64.0100c18: 斷滅故。彼唯凡非聖。此唯聖非凡。誰可
T2251_.64.0100c19: 疑。光記約依地別及怖畏不同致救。而言
T2251_.64.0100c20: 此義邊差別。猶墮在彼破圍中
T2251_.64.0100c21: 也。寶師十一右加行遠近。通彼亦未
T2251_.64.0100c22: 湛師依
光寶
 有人法住 別作一解云。下論二十
T2251_.64.0100c23: 九右身證那含云。由身證得似涅槃
T2251_.64.0100c24: 故名身證。身證已似。無學豈執滅定
T2251_.64.0100c25: 眞涅槃。故今第三因是自在勝解力也。作意
T2251_.64.0100c26: 差別如前已説。今云。非論意。下論身證釋
T2251_.64.0100c27: 名。今擧所求果。言現法涅槃故前止息想
T2251_.64.0100c28: 近果。現法涅槃遠果。前作意差別。今唯聖所
T2251_.64.0100c29: 由。其別可
T2251_.64.0101a01: 五右此亦如前 亦成過去 第六釋第四句
T2251_.64.0101a02: 下四字。明加行得。此中有二。初正明加行
T2251_.64.0101a03: 得同。後又初下兼明成就同。前無想頌曰
T2251_.64.0101a04: 一世今頌曰加行得。爲二門互現。各於
T2251_.64.0101a05: 長行互兼釋。而顯示二門別又言。後中
T2251_.64.0101a06: 現在初念故言得。過去後念故言成。是即
T2251_.64.0101a07: 得成就差別寶師成就門爲大科。雖
大失釋頌長行
T2251_.64.0101a08: 五右世尊亦以 成倶解脱者 第八釋下兩
T2251_.64.0101a09: 世尊得相。於中有二。初釋上三字
T2251_.64.0101a10: 唯離染得。二西方下釋下七字前後
T2251_.64.0101a11: 初中亦二。初正明離染得。後世尊下擧
T2251_.64.0101a12: 通。初有問答徴釋。釋中初略釋。後廣釋。此
T2251_.64.0101a13: 標釋結。婆沙百五十二十四右云。佛起
T2251_.64.0101a14: 。不加行。正理十二(二
十)右左
曰。成佛時得。彼
T2251_.64.0101a15: 謂世尊盡智時得標立豈不盡智於成佛時
T2251_.64.0101a16: 得。況滅盡定難也已下
答也
諸菩薩住
T2251_.64.0101a17: 金剛喩三摩地時名盡智。得體生時名
T2251_.64.0101a18: 得故。於
所立
成佛時盡智乃至
下破
T2251_.64.0101a19:
 非佛身中所有功徳成佛時得。如何可
T2251_.64.0101a20: 佛盡智時得滅盡定。由菩薩時永離
T2251_.64.0101a21: 切煩惱染故令佛身中功徳得起。故説如來
T2251_.64.0101a22: 所有功徳皆離染得。故世親云
盡智時得
彼所言亦有
T2251_.64.0101a23: 過失。隨宜爲彼而通釋者。謂於近事而説
T2251_.64.0101a24: 遠聲。或金剛喩三摩地時。必成就故。亦名
T2251_.64.0101a25: 。無間刹那定成佛故。且置此事。正理破
T2251_.64.0101a26: 意。等覺因滿斷諸雜染。得一切徳。成佛之
T2251_.64.0101a27: 時是成就位。然何可成佛盡智時得。彼爲
T2251_.64.0101a28: 通意有其兩解。初因滿爲近。妙覺爲遠。於
T2251_.64.0101a29: 近事得處。説遠成佛聲。後説約無間隣近
T2251_.64.0101b01: 成佛然元喩。正理鈔。及光記等。近爲成佛。遠爲
菩薩。而約得成就者何謂乎。今定説滅定
T2251_.64.0101b02: 初得位。而於後念成就位得。以初説後。
全非今所明。對第二説彼非
 光師
T2251_.64.0101b03: 救云。於因立果名。皡按。正理破却是好
T2251_.64.0101b04: 事已言成佛。將佛時得此定。次釋中言
T2251_.64.0101b05: 佛世尊盡智時得者。世尊先得盡智時。同
T2251_.64.0101b06: 時得滅定。故入論下九右云。惟佛世尊於
T2251_.64.0101b07: 滅定離染得。初盡智時已於此定能自
T2251_.64.0101b08: 在起。故名爲得言成佛佛世尊
T2251_.64.0101b09: 。恐謂菩薩言是廣。其位何疑故。猶
T2251_.64.0101b10: 正理釋中云菩薩時離染如來一切功
T2251_.64.0101b11: 徳皆離染得。擧難通中。如百五十三説。得
T2251_.64.0101b12: 滅定入出自在。非定體。此論。正
T2251_.64.0101b13: 理光。寶。其義一致。光記云又唯示釋相異
T2251_.64.0101b14: 五地心所中。然圓暉等謂此論與婆沙
T2251_.64.0101b15: 各別兩義誤也。故正理云於起滅定等
T2251_.64.0101b16: 今論同。又前引入論自在起名得。簡
T2251_.64.0101b17: 定體。然又近世輩自在言論四(十四左)
成就七定等
 是經
T2251_.64.0101b18: 部師意。論主意明經部者。何狂言乎。今正
T2251_.64.0101b19: 有部正宗。故入論等自在言何哉。有人
T2251_.64.0101b20: 法住云。正理約得成就差別門破。而今
T2251_.64.0101b21: 論約得成就通門。通別混亂何可破。今
T2251_.64.0101b22: 云。此全不二論旨妄語。夫正理約因果
T2251_.64.0101b23: 二位之。若言通門無失。成佛時。初得
T2251_.64.0101b24: 耶。金剛喩定爲
T2251_.64.0101b25: 五左西方師説 後生盡智者 自下釋下七
T2251_.64.0101b26: 。大文有八。此一擧西方師説稱揚。此中
T2251_.64.0101b27: 初正擧彼説。後論主責迦濕彌羅不許。示
T2251_.64.0101b28: 彼説證。論主意信西方説。故責迦濕彌羅
T2251_.64.0101b29: 更叙西方師依憑。與下外國師同人也。婆
T2251_.64.0101c01: 沙一百五十三十右曰。外國諸師作是説
T2251_.64.0101c02: 一切菩薩先起滅盡定。後證無上菩提。問。
T2251_.64.0101c03: 云何名爲不起意樂。答。彼説一切菩薩先離
T2251_.64.0101c04: 無所有處染。起是決定意樂。我當
T2251_.64.0101c05: 于座依第四靜慮正性離生不還果
T2251_.64.0101c06: 滅盡定。證無上菩提。如思惟。後皆證
T2251_.64.0101c07: 得。由此故説不起意樂已上此論問答不
T2251_.64.0101c08: 彼婆沙意。西方師者。正理鈔九三十
九右
乾陀衞
T2251_.64.0101c09: 國薩婆多師。光記亦云健駄羅國諸師
T2251_.64.0101c10: 異説。此論有部中異師。圓暉頌疏五(九
T2251_.64.0101c11: 右)暉麟爲經部。寶疏十一左異部。是健
T2251_.64.0101c12: 馱羅國師。非有部必。而未何部。按諸師
T2251_.64.0101c13: 。顯宗七十左此西方師所對故。元
T2251_.64.0101c14: 喩。普光爲有部異説。又論主意朋西方師
T2251_.64.0101c15: 故。圓暉爲經部。況結文云前説爲善我所
T2251_.64.0101c16: 宗故故。而寶師意。論主依理長。不經部
T2251_.64.0101c17: 有部異師。今西方師是何部。誰可
T2251_.64.0101c18: 之。不知而言是矯矣。故唯云異師。又光記
T2251_.64.0101c19: 云。何等二句屬上科非也。若許下云論主爲
T2251_.64.0101c20: 是何謂。寶師亦云西方師證自義
T2251_.64.0101c21: 彼説言也。理目足論。舊論曰道理足論。慧
T2251_.64.0101c22: 暉云。理者道理。此論所詮道理。與世爲
T2251_.64.0101c23: 目及出世足也。今云。理者眞實。此論明
T2251_.64.0101c24: 法如實義理。此義理爲有情遮惡持善出離
T2251_.64.0101c25: 得道目如 若不此論不
T2251_.64.0101c26: 法眞實理。喩如盲跛。依此者如目足具全
T2251_.64.0101c27:
T2251_.64.0101c28: 五左外國諸師 元喩正理鈔九三十
九右
之云。
T2251_.64.0101c29: 倶舍中云外國師説。即印土諸國薩婆多師
T2251_.64.0102a01: 釋意同故隨擧。光記依之。爲上西方
T2251_.64.0102a02: 者大非也。寶疏但云外國返問。釋理實
T2251_.64.0102a03: 西方師釋。明知與上同説。今云。與西方師
T2251_.64.0102a04: 同説。如前引婆沙。舊論三二十
六左
最後
T2251_.64.0102a05: 此語。曰此義如前。是外國諸師所説。亦
T2251_.64.0102a06: 正理有此已下問答。不外國師名
T2251_.64.0102a07: 六右前説爲善我所宗故 前説者毘婆沙師。
T2251_.64.0102a08: 豈不西方師。先列彼故。是不爾。以釋義
T2251_.64.0102a09: 外國師故。故知。是指毘婆沙師。前已言
T2251_.64.0102a10: 傳説。表信承。今歸本宗。方作此語
T2251_.64.0102a11: 六右論曰言二 後復修起 三更明二定同
T2251_.64.0102a12: 。此長行大爲二。一釋頌。二七左
初行
餘義
T2251_.64.0102a13: 初中先釋初局。後釋第二句。初句中爲三。
T2251_.64.0102a14: 一正釋。二擧異説破。三結同相。破異説中。
T2251_.64.0102a15: 婆沙三説中第一師。故云有。舊論云
T2251_.64.0102a16: 。婆沙中於滅定異義故擧無想異義
T2251_.64.0102a17: 結文依本論決定故。倶結二定。然寶師
T2251_.64.0102a18: 十三右
三行
云。不二定者。違諸論非也。能
T2251_.64.0102a19: 破中有三。初一句標違。二示所違文。三由
T2251_.64.0102a20: 此下結成自義。本論者。發智十九十七右曰。
T2251_.64.0102a21: 諸色有有想天彼一切五行耶。設五行彼一
T2251_.64.0102a22: 切色有有想天耶。答。應四句色有
T2251_.64.0102a23: 有想天非五行。謂色界有想天住不同分心。
T2251_.64.0102a24: 及住無想滅盡定五行非色有有想
T2251_.64.0102a25: 。謂欲界有情住同分心。若無想天不
T2251_.64.0102a26: 色有有想天亦五行。謂色界有想
T2251_.64.0102a27: 天住同分心色有有想天亦非
T2251_.64.0102a28: 行。謂欲界有情住不同分心。及住無想滅盡
T2251_.64.0102a29: 。若無想天得無想若生無色界。八犍度
T2251_.64.0102b01: 論二十九初右新論。而第一句有結文曰。
T2251_.64.0102b02: 是謂色有想天彼有非五行。餘句皆爾。新
T2251_.64.0102b03: 論就略省譯。今依具譯結。問。發智新舊兩
T2251_.64.0102b04: 論第一句無無想天無想異熟。何此
T2251_.64.0102b05: 論。及正理。顯宗竝説之。解云。今取彼第
T2251_.64.0102b06: 一第四兩句意。非但必擧第一句。故有
T2251_.64.0102b07: 。謂彼本論色界有想天與非五行相對。故
T2251_.64.0102b08: 第一句無想天入無想。今唯色界與
T2251_.64.0102b09: 非五行相望。有想天無想天。倶色界故加
T2251_.64.0102b10: 之。標結倶於色有下有想天言。置
T2251_.64.0102b11: 簡或生言以顯示稍不同。問。何故加説之
T2251_.64.0102b12: 解云。無想天是色界第四禪皆所共許。而彼
T2251_.64.0102b13: 天入無想果。是無想定異熟果故。依色界
T2251_.64.0102b14: 無想定之準證。故特加之。言色有者約
T2251_.64.0102b15: 三有名即色界。色界衆生云此有。五行即五
T2251_.64.0102b16: 蘊。非足五蘊非五行。色纒者。明本。檗
T2251_.64.0102b17: 本正理。顯宗及今論檗本竝寶疏竝如今從
T2251_.64.0102b18: 糸。鮮本正理。顯宗。此論。及光記。頌疏作&T072159;
T2251_.64.0102b19: 糸。今云。&T072159;光記二十
二右
云。市&T072159;也。三界分雜
T2251_.64.0102b20: &T072159;也。禮王制曰。市&T072159;而不税註&T072159;
T2251_.64.0102b21: 物邸舍。税其舍不其物。又説文曰。一畝
T2251_.64.0102b22: 半一家之居。詩魏風傳曰。一夫之居曰&T072159;。方
T2251_.64.0102b23: 言曰。東齊海岱之間謂居曰&T072159;。今準是
等意
 色
T2251_.64.0102b24: 界居住有情言色纒。不會分雜之義
T2251_.64.0102b25: 纒。纒繞纒縛義。色界繋有情言色纒。理亦
T2251_.64.0102b26: 通。或二字竝澄延。呈延二切。音同而用。或&T072159;
T2251_.64.0102b27: 亦作壥。寫者誤從糸。玄應二十五五右
T2251_.64.0102b28: 者市&T072159;皡云。應&T072159;。而後
人誤作釋&T072159;
 治連切。梵言
T2251_.64.0102b29: 阿縛遮羅。此云&T072159;無性論如色無色二&T072159;
。演祕四末(二十四右)云
T2251_.64.0102c01: 三界者有情所歸所集之所 猶
&T072159;。而梵云阿縛遮羅
禮記。市&T072159;而不征。
T2251_.64.0102c02: 鄭玄曰。&T072159;謂市物邸舍也。&T072159;居也。人所居
T2251_.64.0102c03: 也。方言。東齊海岱之間謂居曰&T072159;。舊云。欲
T2251_.64.0102c04: 行疑誤也。案梵名僧塞迦羅今云應師
&T072159;&T072159;
T2251_.64.0102c05: 琳音四九右云。玉篇。城市内畝半空地
T2251_.64.0102c06: &T072159;。又八十四右云。考聲云城市中空地
T2251_.64.0102c07: 也。或生有想天者。別次或生無想天。此一句
T2251_.64.0102c08: 下三類。不同類者不同類心者。命根同分。此
時色界起異心。故受想識三
T2251_.64.0102c09: 蘊非色界攝。故不色五行也。
又入二定三蘊故亦不具也
婆沙百九十二
T2251_.64.0102c10: 五右此發智中云。若生色界色界心
T2251_.64.0102c11: 同分心。以欲無色界及無漏心不同
T2251_.64.0102c12: 分心已上分是類義。得入無想者。無想異熟
T2251_.64.0102c13: 無想定。廣果與有頂其所依別。已上四
T2251_.64.0102c14: 類唯有二蘊。謂色蘊及行蘊中。不相應命根
T2251_.64.0102c15: 衆同分。彼得四相。無受想識三蘊。於
T2251_.64.0102c16: 蘊中。亦無心所也。故言非五行。舊論二(二十
六左)
T2251_.64.0102c17: 曰。若人不色界得無色想乎。是
T2251_.64.0102c18: 伽蘭他於此人相違。或時色有不
T2251_.64.0102c19: 此中有五種判行乎一色界衆生。二有想
T2251_.64.0102c20: 諸天住不同分心。三入無想定。四入無心
T2251_.64.0102c21: 。五無想諸天已得無想。天生各是彼有。由
T2251_.64.0102c22: 此文句。是故此二定決定依止欲色二界已上
T2251_.64.0102c23: 今云。錯誤矣。謂不成下有字剩。判應行誤
T2251_.64.0102c24: 而見錯本。後人妄入一二等言。當善本
T2251_.64.0102c25: 六左言異相者 後亦修起 下釋第二句
T2251_.64.0102c26: 三。初正釋初起別。二明滅定退相。三如是
T2251_.64.0102c27: 下總結上來二定異。此即初也。此中先示
T2251_.64.0102c28: 想初起。後滅定初起。後中初正釋。此在下通
T2251_.64.0102c29: 妨。有妨云。若唯初起人中何可二定同
T2251_.64.0103a01: 欲色界依身。故通釋
T2251_.64.0103a02: 六左此滅盡定 色界受生者 二明滅定退
T2251_.64.0103a03: 二。初正示。後破異部。對無想退
T2251_.64.0103a04: 亦也。此中爲三。初證經。此意成下別釋
T2251_.64.0103a05: 意成天是色界。滅受想定下結證退義。此經
T2251_.64.0103a06: 文出中阿含五四右成就戒經。其義全同。然正
T2251_.64.0103a07: 理論四十六十五右曰。佛於鄔陀經中言。我
T2251_.64.0103a08: 昔説四受更代現前。彼經今時亦已陰沒
T2251_.64.0103a09: 者。與此別也。按一經多目。或同名異本。或
T2251_.64.0103a10: 佛自命之。或結集者立名。或引證者立稱。
T2251_.64.0103a11: 怪矣。此中初記欲界身修起。後明
T2251_.64.0103a12: 色身。鄔陀夷者。光二十
三右
此云出現。述記
T2251_.64.0103a13: 七本七十
六左
此云出現。日出時出故。玄應亦爾。
T2251_.64.0103a14: 具壽者。舊倶舍云淨命。法華等曰惠命。有
T2251_.64.0103a15: 稽古上
(十一左)
蓋少年苾芻稱。雜事十九曰。少年
T2251_.64.0103a16: 苾芻應老者大徳老喚少者
T2251_.64.0103a17: 壽。唯識演祕曰。沙彌者非也。窺基曰。單云
T2251_.64.0103a18: 慧命義便闕。具壽慧命奚別。可謂泥矣。玄
T2251_.64.0103a19: 賛六四七右云。慧命者應具壽。世俗之徒
T2251_.64.0103a20: 皆愛身恒之壽。聖者之輩竝寶智惠之命
T2251_.64.0103a21: 願雙成。故言具壽單言慧命義便闕也
T2251_.64.0103a22: 智惠之命應
雙故
淄洲最勝王經疏一四十左云。言
T2251_.64.0103a23: 具壽者。具福惠二命。然舊論者多言慧命
T2251_.64.0103a24: 今顯雙成。故云具壽。光記三十十三左曰。具
T2251_.64.0103a25: 足壽命故。華嚴玄談六四十
六左
云。舊云慧力
T2251_.64.0103a26: 福力。文句六之一七左二意曰。善吉解空。
T2251_.64.0103a27: 空慧爲命。此約行也。諸慧人中。佛慧第一。
T2251_.64.0103a28: 佛於般若其轉教。其爲慧人命故言
T2251_.64.0103a29: 慧命。記云。新名具壽。具不慧。壽豈過
T2251_.64.0103b01: 此破
新也
皡按。妙樂釋爲允。是此出家名。何可
T2251_.64.0103b02: 俗通貫具壽爲善。又具壽言。何可福。若
T2251_.64.0103b03: 福壽海存。命亦存之。於此處者。欲人中
T2251_.64.0103b04: 處。次云超段食天故。淨尸羅者。簡惡戒。淨
T2251_.64.0103b05: 言通下二。舊論三各言淨。意成天。上二界
T2251_.64.0103b06: 通名 中含四十三曰。初靜慮至有頂
T2251_.64.0103b07: 行生。今生彼中第四定。故言隨受一等。唯
T2251_.64.0103b08: 識義演八本上三十
八左
云。意成天者。即是化生有
T2251_.64.0103b09: 情。隨意而成故。即欲界六天。色無色諸天皆
T2251_.64.0103b10: 是化生。皆名意成天者非也。寶疏。應如實
T2251_.64.0103b11: 知竝爲句頭。而於彼現法已下云下正
T2251_.64.0103b12: 退。然上亦經文。故引經言未也。正引
T2251_.64.0103b13: 者非也
T2251_.64.0103b14: 七右此意成天身佛説是色界五字
句法
 意成天通
T2251_.64.0103b15: 上二界。今非無色故別釋。前經次文云。世
T2251_.64.0103b16: 尊問曰。烏陀夷汝説。説意生天。爲是色耶。
T2251_.64.0103b17: 尊者烏陀夷白世尊曰是也。世尊。世尊面
T2251_.64.0103b18: 烏陀夷曰。汝愚癡人。盲無目。以
T2251_.64.0103b19: 故論甚深阿毘曇。此中是色當無色
T2251_.64.0103b20: 蓋草誤。婆沙百五十三五左此經曰。汝以
T2251_.64.0103b21: 何等意成身。定不非想非非想處
T2251_.64.0103b22: 耶。彼答如是。故又婆沙百五十三五右云。舍
T2251_.64.0103b23: 利子説色界。鄔陀夷説無色界
T2251_.64.0103b24: 舍利子説退者。鄔陀夷説不退者。由此不
T2251_.64.0103b25: 了故三違
T2251_.64.0103b26: 七右有餘部執 此義亦成者 自下二破
T2251_.64.0103b27: 四。此初叙彼計中。初標彼所立。如
T2251_.64.0103b28: 有頂爲所依。第四定爲所依亦起此定
T2251_.64.0103b29: 舊論曰。有餘部執。此滅心定以第四定爲
T2251_.64.0103c01: 地。後依彼下。論主設叙彼意。謂依汝所執
T2251_.64.0103c02: 若滅定無退。汝第四定義亦成。而滅定有
T2251_.64.0103c03: 退必定。故不成。舊論三二十
七左
曰。於此部
T2251_.64.0103c04: 退堕是義亦成。此中若言亦字有味。然
T2251_.64.0103c05: 寶疏十四右
八行
無退義得成也者非也。有人。論主
T2251_.64.0103c06: 取有餘部者非也
T2251_.64.0103c07: 七右第四靜慮隨樂超入者 二論主破。三
T2251_.64.0103c08: 此若下異部難。此滅定以九次第
T2251_.64.0103c09: 必定九定次皆應爾。何得餘處説
T2251_.64.0103c10: 。四此定下論主通釋。此意滅定唯有頂爲
T2251_.64.0103c11: 依依初學論。若已達後何妨超入。若約
T2251_.64.0103c12: 。通九地。何局第四定。有人法住此爲
T2251_.64.0103c13: 大衆部通釋。以有部如是通無詮故。今云。
T2251_.64.0103c14: 爾。不文勢。若異部通絶有部救。應
T2251_.64.0103c15: 部爲正。然云執云必不成。定不正義。復若
T2251_.64.0103c16: 此異部通。依有部何可前難。又無詮者
T2251_.64.0103c17: 非也。二定依地皆約初學。若得自在後。何
T2251_.64.0103c18: 局定。故彼有餘部第四定義。亦不成也
T2251_.64.0103c19: 七右如是二定最初起故者 第三總。結
T2251_.64.0103c20: 上來二定異。此六門皆前已説。今總集結令
T2251_.64.0103c21: 差別。故正理十二曰。如是廣釋二定異
T2251_.64.0103c22: 總有六門。異地加行相續異熟順受
T2251_.64.0103c23: 初起トニ差別故。更無釋文。然光寶唯科
T2251_.64.0103c24: 諸門分別全非論意。言順定無想不定生
T2251_.64.0103c25: 二受故滅定者。初順定是無想。上上左
八目
云唯順
T2251_.64.0103c26: 生受。不定生與二受滅定前頌四右云。二受
T2251_.64.0103c27: 不定。故舊論曰。復由受報有異。謂定受報
T2251_.64.0103c28: 不定受報及二受報故及言顯示二別而一
T2251_.64.0103c29: 滅定順受。光記作兩釋云云穿空勿光讀
順受
T2251_.64.0104a01: 不定生二
受故非也
T2251_.64.0104a02: 七左二定總以名他心智 大文第二。辨
T2251_.64.0104a03: 三段。一釋名。二辨心後起相。三論
T2251_.64.0104a04: 。此初也。婆沙百五十二八右有十復次。今
T2251_.64.0104a05: 第十復次。證施設論加行増此。入論下
T2251_.64.0104a06: 八左亦如今。又正理論十三初右婆沙第八
T2251_.64.0104a07: 復次。而指立蘊叱論第一(十六左)
正理第三(十右)
諍根生死因
T2251_.64.0104a08: 等頌。而寶疏令彼同此論盲判也
T2251_.64.0104a09: 七左今二定中等無間縁 自下第二。明
T2251_.64.0104a10: 定後心起相七節。初問。二有部答。三叙
T2251_.64.0104a11: 異部。此有二。初經部異師互薫義。後問論細
T2251_.64.0104a12: 心義。第四妙音破問論。第五由此下結有部
T2251_.64.0104a13: 都無。第六若都下經部難。第七此令下有部
T2251_.64.0104a14: 通釋。此即初也
T2251_.64.0104a15: 有餘師言有根身 此中初所立。後證
T2251_.64.0104a16: 。初中先示例。後如是下正示色心起
T2251_.64.0104a17: 無性攝論第三七丁曰。經部作是執。色心
T2251_.64.0104a18: 無間生者。謂諸色心前後次第相續而立。論
T2251_.64.0104a19: 主意取經部互薫義。以何知之。不執故。
T2251_.64.0104a20: 先師故。不有部破破。於毘婆沙師
T2251_.64.0104a21: 許故。於問論廣加破故
T2251_.64.0104a22: 七左尊者世友故無此失 雖約滅定而無
T2251_.64.0104a23: 想準爾。二定問答故。光記擧婆沙滅定細心
T2251_.64.0104a24: 又婆沙百五十一十四左曰。譬喩者。分別論師
T2251_.64.0104a25: 執。無想定細心不滅。彼作是説。若無想定。
T2251_.64.0104a26: 都無心。命根便斷。應名爲死。不名爲定。
T2251_.64.0104a27: 此亦準問論法勝毘曇終有問論品
今亦問論品。故有能所破
尊者世友
T2251_.64.0104a28: 問論。光記二十
五左
云。經部異師印土國名世友
T2251_.64.0104a29: 者非一。非是婆沙會中世友。梵云伐蘇密
T2251_.64.0104b01: 多羅。舊云和須密訛也。唯識述記四末二十
六左
T2251_.64.0104b02: 云。倶舍云尊者世友問論中説經部異師。世
T2251_.64.0104b03: 親成業論唐三藏
譯十左
云。尊者世友所造問論説。然
T2251_.64.0104b04: 異譯魏毘目
智仙譯
業成就論七左曰。若毘婆沙五百羅
T2251_.64.0104b05: 漢和合衆中婆須密多大徳説。按舊論譯記
T2251_.64.0104b06: 字數凡四千八百七十二字。今現行者有
T2251_.64.0104b07: 四千九百字。餘二十八字。蓋若毘婆沙五百
T2251_.64.0104b08: 羅漢和合衆中十二字。後人無智者傍註亂
T2251_.64.0104b09: 入。而彼未決故云若。此理定爾。此論。舊論。
T2251_.64.0104b10: 成業論竝無故
T2251_.64.0104b11: 八右尊者妙音 故差別者 此正破破救竝
T2251_.64.0104b12: 大乘成業論十一右成唯識四七右四末
(二十六右)
T2251_.64.0104b13: 破。顯示論主不問論細心義
T2251_.64.0104b14: 八右由此道理 諸心皆滅 婆沙百五十二
T2251_.64.0104b15: 四左曰。爲彼意經部
細心
滅盡定都無
T2251_.64.0104b16:
T2251_.64.0104b17: 八右此令大種 故名爲定 婆沙百五十二
T2251_.64.0104b18: 九右曰。問。令心平等説名等至。此中無
T2251_.64.0104b19: 云何名等至。答。等至有二。一令心平等。二
T2251_.64.0104b20: 大種平等。無想滅盡定雖平等心
T2251_.64.0104b21: 相續。而引等至大種現在前。故名
T2251_.64.0104b22: 。今初義同彼。後義却所斷。何成釋。答。婆
T2251_.64.0104b23: 沙總説等至兩種故如是。今釋無心定定
T2251_.64.0104b24: 初從果立因名。後由心平等。定心
T2251_.64.0104b25: 二定。故從因立果名。舊論曰。復由三摩跋
T2251_.64.0104b26: 提心故至此定
T2251_.64.0104b27: 八左有説此證餘説如前 此經部以假破
T2251_.64.0104b28: 有部實法住破光寶。立
此義。最有眼目
大分爲二。初正約
T2251_.64.0104b29: 二定。後應知下類釋無想異熟。初中有二。
T2251_.64.0104c01: 初總非。二由前下通叙二定假相。初總
T2251_.64.0104c02: 釋。謂前下別釋。此有兩意。初約不轉位
T2251_.64.0104c03: 後或即舊論云
復次
下約所依身。初不轉位中有
T2251_.64.0104c04: 二。初正釋。後此唯下通妨。初正釋中爲三。
T2251_.64.0104c05: 初釋前心違起。次由此下叙不轉相。此有
T2251_.64.0104c06: 正示所由別。後唯不下結假立實無。分文如
T2251_.64.0104c07: 是。前定心者。此加行定心。謂欲想受
T2251_.64.0104c08: 滅次第修初定等。然光上下云定前心大非
T2251_.64.0104c09: 也。與所餘心者。是所滅所相違心心所。爲
T2251_.64.0104c10: 所與置與言。非相違釋。相違而起者。前
T2251_.64.0104c11: 定心欲餘故。能滅心相違於所滅心
T2251_.64.0104c12: 起。由此起故者。由此相違心起光唯云定前
非也。又上
T2251_.64.0104c13: 下文
非也
 通妨中難云。中間不轉位假爲定。其
T2251_.64.0104c14: 物全無。何可有爲。以生滅體故。由
T2251_.64.0104c15: 此難或釋來。彼就所依有根身定名
T2251_.64.0104c16: 無妨難。所依有爲。能依亦可爾故。問。前分
T2251_.64.0104c17: 文忽違光寶兩師。有何勝利耶。謂彼師初
T2251_.64.0104c18: 滅定。後應知下無想定故。答。有多勝利。一
T2251_.64.0104c19: 論文唯言定無簡別。何局爲滅定。二應知
T2251_.64.0104c20: 下約無想定。其言義全同。豈不唐捐。三所
T2251_.64.0104c21: 所破
有部
合説。能破能破
經部文
別説。何詮有。四有
T2251_.64.0104c22: 無想異熟假立。於十四不相應皆諍
T2251_.64.0104c23: 假實故。五前定心與前心二文別故。謂應
T2251_.64.0104c24: 知下無定字。爲此異具辨不轉位。六三
T2251_.64.0104c25: 無心論以定言無想與無想定。今唯標
T2251_.64.0104c26: 無想。結無想故。如是六種爲理證。更有
T2251_.64.0104c27: 。此前文云假立爲定。後云假立無想。如
T2251_.64.0104c28: 是定非定分明也。謂舊倶舍三二十
九右
無想
T2251_.64.0104c29: 異熟。名爲無想有。如彼出體文。而今文標
T2251_.64.0105a01: 曰。應知無想有亦如此。又結曰。此心唯不
T2251_.64.0105a02: 起。假説爲無想有。復有教證。謂此論初通
T2251_.64.0105a03: 二定。後例無想異熟。三無心同爲假故。
T2251_.64.0105a04: 故正理牒今初節十三(四
右)
通文。先約滅定
T2251_.64.0105a05: 之。次曰由此六右準釋&T069222;前無想定及無想
T2251_.64.0105a06: 其所應。問。前第二理證等無想定。重説
T2251_.64.0105a07: 唐捐。故依無想異熟。唯應無想亦爾。長語
T2251_.64.0105a08: 豈煩重。答。此理不爾。已前第五理證云
T2251_.64.0105a09: 定心與前心文別。如是其言義各別。故更
T2251_.64.0105a10: 長語。爲生前心唯言前心。不
T2251_.64.0105a11: 八左命根體即壽能持煖及識 初句以異名
T2251_.64.0105a12: 體。如十九右名句文等。是自會名。故入
T2251_.64.0105a13: 論下九左是名命根。亦名爲壽。下句擧用復
T2251_.64.0105a14: 壽體。壽體顯。命體自成故
T2251_.64.0105a15: 故對法言 光記云發智論彼十四十九右曰。
T2251_.64.0105a16: 命根謂欲界繋壽。色界繋壽。無色界繋壽。品
T2251_.64.0105a17: 類足十五十七右亦爾。然彼明二十二根
T2251_.64.0105a18: 云。婆沙百二十六七右曰。品類足第一(七
右)全文
説。云
T2251_.64.0105a19: 何命根謂三界壽。此彼第一正説不相應命
T2251_.64.0105a20:
T2251_.64.0105a21: 九右故世尊言如木無思覺 雜含第十十七
T2251_.64.0105a22: 曰。壽及諸識レハ此餘身分。永棄
T2251_.64.0105a23: 丘塚間。如木無識想四諦論(婆薮跋摩造眞諦
譯)全四卷。第二(三右)亦
T2251_.64.0105a24: 此偈云。煖命及識捨離身根。是時名死。如偈説
煖命及意識。若捨離於身。眠屍横在地。如枯木無知
T2251_.64.0105a25: 又二十一十四右中含五十八四右法樂尼輕。又
T2251_.64.0105a26: 十三左&T025632;絺羅經竝釋此頌。問。經文三法合
T2251_.64.0105a27: 能持身。豈成壽能持煖識二之證。答。三法
T2251_.64.0105a28: 互持故。亦能持身。如策蘆三法互依而持
T2251_.64.0105a29: 物。故成唯識三三十一右
本七十六右
云。契經説。壽煖
T2251_.64.0105b01: 識三更互依持得相續住。今證其中壽持煖
T2251_.64.0105b02: 識邊。次答經部難煖識却持壽邊
T2251_.64.0105b03: 九右若爾三法 應常無謝 此中由此滅故
T2251_.64.0105b04: 餘二隨滅二句是有部答也。而光寶屬前悉
T2251_.64.0105b05: 經部難非也。今云。初經部難。由此下有
T2251_.64.0105b06: 部通是則下經部復難。意問先滅。故有部答
T2251_.64.0105b07: 之而經部復難。互持無先滅義故。若無
T2251_.64.0105b08: 先後滅是則此三應常。故舊論四初左曰。若
T2251_.64.0105b09: 爾此三法互相持起故。於中何法先謝。由
T2251_.64.0105b10: 法謝餘法後謝。若執此應三法恒起
T2251_.64.0105b11: 謝。彼如此言指前滅後滅。今是言亦爾。
T2251_.64.0105b12: 若如光寶文意不
T2251_.64.0105b13: 九右既爾此壽相續轉故 光記二釋。第一
T2251_.64.0105b14: 正。順既爾言故。寶亦爲轉計。問。入論下
T2251_.64.0105b15: 九左曰 先業所引六處相續無間斷因名
T2251_.64.0105b16: 。準之光第二釋可也。答。不爾。入論意令
T2251_.64.0105b17: 無間斷之因爲命。非命是業所持也。又解。
T2251_.64.0105b18: 入論亦依此轉計
T2251_.64.0105b19: 九右理不應然 恒異熟故 此意業所引恒
T2251_.64.0105b20: 是異熟生。而識通是異熟非異熟故。不
T2251_.64.0105b21: 業所引。然光記約三性非也。論言異熟
T2251_.64.0105b22: 無記故。文親疎。義寛狹。識者可
T2251_.64.0105b23: 九左既爾應言何須此壽 此經部難。意言。
T2251_.64.0105b24: 既識非恒異熟。業不能持。爾應煖一業爲
T2251_.64.0105b25: 能持。恒異熟故。煖更持識。若爾何壽爲
T2251_.64.0105b26: 能持
T2251_.64.0105b27: 九右豈得隨情 説名爲壽者 有部責經部
T2251_.64.0105b28: 難不一定。成立自義。初責。後是故下成。初
T2251_.64.0105b29: 責中。初標數轉。或説下示轉相。謂叙三別
T2251_.64.0105c01: 初二可知。第三又前已説下。又汝前已許
T2251_.64.0105c02: 業所持。何者。我言勿識非恒異熟。許
T2251_.64.0105c03: 更致煖持識難故。既爾言如是。一許。一不
T2251_.64.0105c04: 許何如是轉變。故舊論曰。汝前已許。何所
T2251_.64.0105c05: 許。勿諸識從始至終皆是果報。光寶釋
T2251_.64.0105c06: 義全非指南。按許與説梵音蓋相近。故檢
T2251_.64.0105c07: 新舊兩論。或許爲説。此説彼許。然今許言爲
T2251_.64.0105c08: 勝説亦許説義無
T2251_.64.0105c09: 九左謂三界業 住時勢分 此下經部叙
T2251_.64.0105c10: 。於中有二。初正叙。二因破勝論。有
T2251_.64.0105c11: 亂故。論主於上第三九右此經部住時勢
T2251_.64.0105c12: 分義。今亦如是。故絶有部重難。又次下別
T2251_.64.0105c13: 物爲善者。歸本宗取。正理破經部文
T2251_.64.0105c14: 光師三十左致救最爲允。而寶師不論意
T2251_.64.0105c15: 論主取有部。破光師救大非也湛慧亦
T2251_.64.0105c16: 十右有謂有行恒行不息 叙經部自宗中。
T2251_.64.0105c17: 此因破勝論。有勢分相亂故。舊論云有人
T2251_.64.0105c18: 十句論三左曰。行云何此有二種。一念因。二
T2251_.64.0105c19: 作因。念因者。謂我和合。一實現比智トノ
T2251_.64.0105c20: 生數習差別。是名念因。作因者。謂&T030607;
T2251_.64.0105c21: ヨリ生依スル一實有質礙
T2251_.64.0105c22: 有勢用。是名作因。行謂勢用已上今破
T2251_.64.0105c23: 勢用行。述記一末四四左略釋二種。此徳句二
T2251_.64.0105c24: 十四第二十一。故爲徳差別
T2251_.64.0105c25: 彼體一故無差別故 無障礙者。彼論十一
T2251_.64.0105c26: 云。二十四徳皆無質礙問。彼行徳作因。依
T2251_.64.0105c27: 極微子微。比智境。依孫微等現量境。故多
T2251_.64.0105c28: 物。何云體一。解云。從所依多物。其一法
T2251_.64.0105c29: 上勢用。皆始終一體也。急緩至時者。光爲
T2251_.64.0106a01: 非也。寶爲二位得。而亦分初後。猶未
T2251_.64.0106a02: 光誤。今云。或急行。或絧行。約二別破。
T2251_.64.0106a03: 又應下約無障礙因破。光爲正。寶約行一
T2251_.64.0106a04: 非也。又光約因明門其理。寶師約
T2251_.64.0106a05: 相門。亦無
T2251_.64.0106a06: 十右爲壽盡故 枉横縁故者 大文第二傍
T2251_.64.0106a07: 論。此中分爲二節。第一明壽盡死等差別
T2251_.64.0106a08: 第二發智下明壽轉住。以成横死。第一
T2251_.64.0106a09: 中初問。施設下答。此有三。此初擧施設論
T2251_.64.0106a10: 四死文。婆沙第二十十五右復次。施設論説
T2251_.64.0106a11: 四種死。具擧事宣説全文。今即取要。
T2251_.64.0106a12: 彼第四句曰。四非壽盡故。死亦非財盡故。
T2251_.64.0106a13: 有一類有長壽業及多財業。彼於彼時
T2251_.64.0106a14: 財與壽二倶未盡。而遇惡縁非時死
T2251_.64.0106a15: 已上施設論
已下婆沙釋
彼論者。顯横死。故作是説
T2251_.64.0106a16: 佛雖財壽倶未故而般涅槃。然非横死
T2251_.64.0106a17: 邊際定力所成辨故。功徳威勢未窮盡故。
T2251_.64.0106a18: 諸餘有情於命終位 威勢窮盡。佛不是。
T2251_.64.0106a19: 施設論本指事説惡縁非時而死。故今
T2251_.64.0106a20: 脱枉横縁。是實本論意。問。唯財
T2251_.64.0106a21: 盡壽未盡。第二句何名死。答。雖壽業。衣
T2251_.64.0106a22: 食等財縁盡。由之死故
T2251_.64.0106a23: 十右
又亦應言捨壽行故 二論主叙第四句
T2251_.64.0106a24: 中更可此一因。如光師三十
一左
 依婆沙
T2251_.64.0106a25: 。實得此論婆沙意。正理破倶舍。光師返
T2251_.64.0106a26: 破。亦爲允當。然寶疏十九右穿説。爲兩不
T2251_.64.0106a27: 全是亦不全非。而云此論謂横縁。今云
T2251_.64.0106a28: 甚非也。正理不一片。全攝初句。故破
T2251_.64.0106a29: 。此論唯攝第四句非倶業盡。非
T2251_.64.0106b01: 。故云捨壽行故。此意示横縁故指事上更
T2251_.64.0106b02: 此一指事。故婆沙言然非横死。豈以
T2251_.64.0106b03: 巧智
T2251_.64.0106b04: 十右盡壽位中倶盡故死 三通第三句妨
T2251_.64.0106b05: 初牒妨難。故盡下通釋。初言壽盡位中。簡
T2251_.64.0106b06: 第二句福盡故死。光記二釋。後釋通妨爲正。
T2251_.64.0106b07: 理有教故。有理者。文中難通。義炳然故。
T2251_.64.0106b08: 教者。舊論曰。若壽命已盡。福業盡。於
T2251_.64.0106b09: 何能
T2251_.64.0106b10: 十左發智論説 一起便住者 第二叙發智
T2251_.64.0106b11: 壽轉住相。成非時死。故婆沙百五十一
T2251_.64.0106b12: 八左此本文而曰。問。何故作此論。答。欲
T2251_.64.0106b13: 他宗己義故。謂譬喩者不非時
T2251_.64.0106b14: 命終。如契經説壽盡不救。由此故知
T2251_.64.0106b15: 非時死。準之可知。此中爲四。此第一擧
T2251_.64.0106b16: 發智文。纒者正理如今。鮮本除糸作&T072159;。發
T2251_.64.0106b17: 智現本及舊倶舍作界。竝無
T2251_.64.0106b18: 十左彼言何義 後顯無障者 第二解發智
T2251_.64.0106b19: 隨相續轉一起便住。初一句問也。光記爲
T2251_.64.0106b20: 彼説意。寶疏爲句首爲問。其義終
T2251_.64.0106b21: 同也。然寶第二釋。發智中自釋者非也。彼無
T2251_.64.0106b22: 文故。若所依下。答有兩義。初論主解。後毘
T2251_.64.0106b23: 婆沙義。婆沙百五十一九右 釋隨相續轉等
T2251_.64.0106b24: 三説。今論主欲第二説自依身爲相續
T2251_.64.0106b25: 理。故取爲自義。彼第一説災横爲相續。今
T2251_.64.0106b26: 毘婆沙師是也近世此義婆
沙無者非也
彼第一説云。有
T2251_.64.0106b27: 説。災横名爲相續。謂生欲界不無想
T2251_.64.0106b28: 滅盡等至。壽隨災機相續而轉乃至九左
T2251_.64.0106b29: 一起便住云。隨因起已便相續住。不
T2251_.64.0106c01: 横違害而轉。言如起而住者。如言似未審
T2251_.64.0106c02: 然説文曰。如若也。今訓若義通。不起已。若
T2251_.64.0106c03: 起而住故。舊論及正理竝有如言。又正理十
T2251_.64.0106c04: 八左 除迦濕彌羅國毘婆沙師言十字。餘
T2251_.64.0106c05: 同今。彼衆賢師意。初顯有障文與初義不
T2251_.64.0106c06: 異唯具略異非別義。故除簡別言。然非也
T2251_.64.0106c07: 婆沙釋相續災横自身他身三説。今初依
T2251_.64.0106c08: 第二説所依自身。次依第一説有障
T2251_.64.0106c09: 其義大別。雖爾成中死竝成。故擧
T2251_.64.0106c10: 十左 由此決定有非時死第三結成非時
T2251_.64.0106c11: 。以簡別經部等
T2251_.64.0106c12: 十左故契經説輪王胎時者 第四證契經
T2251_.64.0106c13: 發智。開爲二。此初正證經得自體四句
T2251_.64.0106c14: 此四句婆沙百五十一十右經具釋。又瑜伽
T2251_.64.0106c15: 第五七左此四句。大小通滿也。第一句中。
T2251_.64.0106c16: 初正示經。後論主加説。初中戲憤二天。光記
T2251_.64.0106c17: 婆沙兩説。寶師不婆沙。唯爲上四空
T2251_.64.0106c18: 。是同基沼景等師。今云。光所依婆沙一相
T2251_.64.0106c19: 説。實通六天。故演祕主異基沼等。安立通
T2251_.64.0106c20: 六天義。實順正旨。具如別章。又應等者。論
T2251_.64.0106c21: 主加説。今約佛自涅槃。佛留三月。而涅槃
T2251_.64.0106c22: 時非他害故。若依正理十三八左曰。應説捨
T2251_.64.0106c23: 壽行者以他自捨命故。不擧故。且
T2251_.64.0106c24: 標以例準。第二句中。胎卵唯欲界故。人畜等
T2251_.64.0106c25: 是也。第三句。前二句餘也。第四句中。中有
T2251_.64.0106c26: 者。舊論及婆沙云一切中有三界。寶疏
T2251_.64.0106c27: 勝業感。豈中有勝業感。欲界一分者。上三
T2251_.64.0106c28: 句餘欲界。即下所列者是也。是等竝皆定命
T2251_.64.0106c29: 住無自他横害。佛所記&T040879;等者此中事
實指要鈔
 已下
T2251_.64.0107a01: 六人皆是記&T040879;。故婆沙云。佛所記者。如
T2251_.64.0107a02: 殑耆羅。殊底穡迦。長者子嗢恒羅。
T2251_.64.0107a03: 長者子達弭羅長者子治奢冶乎今云
舍1
T2251_.64.0107a04: 勝織師子。 時縛迦鳩摩羅等佛所
T2251_.64.0107a05: 。準彼時婆與鳩摩羅別人。雖文字異
T2251_.64.0107a06: 縛與而光三十四左初行。
三十五右五行
等同云活命。其梵
T2251_.64.0107a07: 一必然。光寶爲一人未詳又於時婆下。舊論
T2251_.64.0107a08: 及婆沙有等言是也。正理如今。記別。鮮
T2251_.64.0107a09: 本。及正理作記別。別分別差別義。瑜伽六十
T2251_.64.0107a10: 四音釋云。記別謂授當來成佛記。劫國名字
T2251_.64.0107a11: 等別也。妙經一如註三六七右云。&T040879;&T040879;。四
T2251_.64.0107a12: 教義集註中六十九云。&T033631;應作&T040879;。分&T040879;也。分
T2251_.64.0107a13: 契也。字典云。&T033631;。玉篇彼列切。音與分別之
T2251_.64.0107a14: 同。又釋名。&T033631;別也。大書中央中破別之
T2251_.64.0107a15: 也。&T033631;。方別切。音筆。廣韻。分&T040879;也。一云。分契
T2251_.64.0107a16: 也。皡按。&T040879;別音義同約差別義。謂記當來幾
T2251_.64.0107a17: 劫成佛故。是分限差別義。作&T033631;竹非也」
T2251_.64.0107a18: 十一
若爾何故受生有情 後更引餘經。問
T2251_.64.0107a19: 答第四句具略。初難。後答。此初外人難。寶
T2251_.64.0107a20: 正。光云論主引經難非也。婆沙百五十
T2251_.64.0107a21: 十一右此問答。舍利子謂者。彼經云。佛
T2251_.64.0107a22: 舍利子。今佛呼彼云舍利子。謂下佛答。
T2251_.64.0107a23: 故云謂不言也
T2251_.64.0107a24: 傳説所餘倶非可害者 後答爲三。初擧
T2251_.64.0107a25: 傳説義。次難殺彼。後論主叙好解。此初也。
T2251_.64.0107a26: 此義百五十一十二左三説中。第三法救尊者
T2251_.64.0107a27: 義。論主不信故云傳説。彼云。有頂處自體
T2251_.64.0107a28: 自所害。自地無聖道故。亦非他害。無
T2251_.64.0107a29: 地邊世俗道
T2251_.64.0107b01: 十一
豈不有頂應名他害者 次難殺前義
T2251_.64.0107b02: 如是應説 亦有如聲 後論主評叙好解
T2251_.64.0107b03: 此婆沙三説中。第一師義。此有三。初正示。
T2251_.64.0107b04: 次外人難。後論主返責。初中有正釋擧例。例
T2251_.64.0107b05: 中有總標別釋。竝可
T2251_.64.0107b06: 十二
豈不經説故經不説者 後擧難通中。
T2251_.64.0107b07: 初難。於此下答。此答中大有兩説。初住相不
T2251_.64.0107b08: 説義。後合説義。婆沙三十九六右 有不説合
T2251_.64.0107b09: 説兩義。初不説中。有六復次。今彼第二相似
T2251_.64.0107b10: 無爲由。第三復次二出。述記二末初左云。倶
T2251_.64.0107b11: 舍二説。初云住。第二師説住異合説寶科
二十
T2251_.64.0107b12: 四左是也。光爲
三釋不也
初中有五。一示實意。二徴
T2251_.64.0107b13: 説物。三釋。四然經下通伏難。何故有此難
T2251_.64.0107b14: 者。契經説三有爲之有爲相。有爲之起亦
T2251_.64.0107b15: 了知。盡及住異亦可了知入論下(十一
左)婆沙三十九
T2251_.64.0107b16: (初右)竝
此經
是標三有爲。釋住異故。此通妨。
T2251_.64.0107b17: 彼三十九七左出。五若法令下。正釋
T2251_.64.0107b18: 。有二由。初約厭怖。後據相亂。初中有
T2251_.64.0107b19: 二。初明三相可厭相。後正叙住相不説。初
T2251_.64.0107b20: 中有法譬合。法中有總別兩説。傳説言。表
T2251_.64.0107b21: 論主不此喩。又無爲下。婆沙第二相似無
T2251_.64.0107b22: 爲復次。非第六墮在無爲部中復次。以相亂
T2251_.64.0107b23: 是相似義故。又舊論云
T2251_.64.0107b24: 十二
有謂此經四有爲相 入論下十一左
T2251_.64.0107b25: 此一義。婆沙第二合説義。彼云有説。舊
T2251_.64.0107b26: 倶舍四(四左)有餘師執。準彼謂是情。謂妄
T2251_.64.0107b27: 計義。顯示論主不用。光師合上總爲三釋
T2251_.64.0107b28: 非也。言黒耳吉祥者。大隨求陀羅尼云
T2251_.64.0107b29: 耳吉祥天。婆沙説。如室利與黒耳倶舊
T2251_.64.0107c01: 論曰。如吉祥王位與災横相應。爲他於
T2251_.64.0107c02: 中不生愛著。舊譯云功徳天黒闇天。如
T2251_.64.0107c03: 本涅槃十二八丁
疏第十七
又第七卷喩生死善惡
T2251_.64.0107c04: 釋摩訶衍論六十三右開二
十(十左)
 以二喩染淨齊
T2251_.64.0107c05: 。大日經疏五二十六黒耳云黒夜神探玄記
T2251_.64.0107c06: 第五云闇夜神。大日義釋四四一左云。吉祥天
T2251_.64.0107c07: 女。舊譯云功徳天女。四卷金光明經云功徳
T2251_.64.0107c08: 天女品。新譯云大吉祥天女品京都三條通
檀王法輪寺有
T2251_.64.0107c09: 主夜神盜難。是日本最初示現之地也。則施御影
古花嚴五十二(八左)五十三知識隨一也。梵云婆娑婆
T2251_.64.0107c10: 陀夜天。探玄十九(三十一左)新花嚴六十八(十四左之
二十四左)名婆珊婆演底主夜神。形貌化儀廣説。大疏
T2251_.64.0107c11: 抄六十八(二
十七左)云云
千手觀音二十八部衆定深記釋云。
T2251_.64.0107c12: 室利有二義。一功徳。二吉祥。由此曇無識。
T2251_.64.0107c13: 及伽梵達磨。阿地瞿多等三藏諸師。同云
T2251_.64.0107c14: 徳天。餘諸三藏翻爲吉祥。如文殊室利。或
T2251_.64.0107c15: 妙吉祥。或云妙徳。今云。光師云舊家誤
T2251_.64.0107c16: 者非也。又有別體功徳天。大佛頂儀軌云
T2251_.64.0107c17: 時功徳天女。大辨財天女。吉祥天女。嘉祥疏
T2251_.64.0107c18: 中云吉祥天女。及功徳天
T2251_.64.0107c19: 十三
頌曰此有八一有能 初句答初問
T2251_.64.0107c20: 體。後句答後問難。正理十三十二右曰。此
T2251_.64.0107c21: 中有言兼顯定義。意顯此有惟四餘。顯
T2251_.64.0107c22: 宗七十七右全同寶二十
五左引
此有言正表トノ
T2251_.64.0107c23: 能所有故。生生等者。光三十
九右
兩釋。初生大生
T2251_.64.0107c24: 故。後大生之生故。竝屬主釋。但主客異。今
T2251_.64.0107c25: 云。後釋爲勝。準論第四
(二十右)
之法得法之得故
T2251_.64.0107c26: 法得。不得法故。又準下論生本生
T2251_.64.0107c27: 後釋爲
T2251_.64.0107c28: 十三
諸行有爲 由四隨相 釋初句中。初
T2251_.64.0107c29: 此字。次釋生生等。後示相成有爲。此
T2251_.64.0108a01: 其第三也。若不相何成有爲。故諸行由
T2251_.64.0108a02: 本相有爲。本相亦是有爲。當四隨相
T2251_.64.0108a03: 爾不本相是有爲。故此中擧本相
T2251_.64.0108a04: 例顯隨相。故舊論曰。由諸法有本相。故成
T2251_.64.0108a05: 有爲。本相亦例前
之辭
爾。由隨相故成有爲。故
T2251_.64.0108a06: 本相更有四隨相。然光三八左相乘故説者
T2251_.64.0108a07: 非也。寶疏本意爲是。而設二義。第二非。今
T2251_.64.0108a08: 得名所以
T2251_.64.0108a09: 十三
無斯過失無窮失者 婆沙三十九四左
T2251_.64.0108a10: 三説中。第三評家義。彼云。問。何故生能生
T2251_.64.0108a11: 八法。生生唯生生耶。答。法性爾故。不
T2251_.64.0108a12: 難。如鶏犬等有八子一子。豈應
T2251_.64.0108a13:
T2251_.64.0108a14: 十三
經部師説 證體實有者 自下第二叙
T2251_.64.0108a15: 經部義。已下一段。光記無細科。寶疏分節未
T2251_.64.0108a16: 光云廣決擇非也。
擇頌義
 今分科云。此一段大
T2251_.64.0108a17: 五節。第一總破有部實有。第二若爾何故
T2251_.64.0108a18: 下。廣述經意彼執經部有本末。本經部諸
有爲相是不相應而行蘊攝。
T2251_.64.0108a19: 世同大乘。生住異三相有現在法上。滅相在過去
法上。然經部計離識不離識。與大乘同。如
T2251_.64.0108a20: 灯三(初右)釋。又未經部雖倶生大乘及本計
世異本經部而同有部。謂生用未來。三相用現在。
T2251_.64.0108a21: 樞要上末
(二十二左)
第三十四右
七 目
諸行相續下。叙己宗
T2251_.64.0108a22: 第四十 五
左六目
云何所相下廣決擇。第五十 七
左四目
T2251_.64.0108a23: 依相續下結成自宗義。第一可知。第二中有
T2251_.64.0108a24: 四。一有部引經難。二經部調責。三有部問
T2251_.64.0108a25: 實義。四經部示實義。此亦有三。一示有爲
T2251_.64.0108a26: 之相文意。先擧所破執。次世尊下示能破
T2251_.64.0108a27: 。後故作下合文。二十四右
二目
非顯諸行下示
T2251_.64.0108a28: 可了知文意。先標刹那三相。次由一下
T2251_.64.0108a29: 其所以。後故彼下合文。三然經重説下
T2251_.64.0108b01: 有爲重説意。先示自意。後遮他避執。第
T2251_.64.0108b02: 三中有六。初正叙自相續四相。二世尊下引
T2251_.64.0108b03: 經。證相續四相。三故説下自頌前義。四復
T2251_.64.0108b04: 有下引先師頌。明自相續義。五又有下引
T2251_.64.0108b05: 先輩頌。破有部有住相。初先引。後結正。六
T2251_.64.0108b06: 由斯下叙有部本論亦順相續義二。初
T2251_.64.0108b07: 順先標順。次故彼下擧文。後非生下述
T2251_.64.0108b08: 文意執。二雖發智下會違。此有兩義。第
T2251_.64.0108b09: 一約相續。此有二。先擧文。後通也。第二又
T2251_.64.0108b10: 一下據刹那前後會。此有五。一總標。二徴。
T2251_.64.0108b11: 三別釋。四於前下通伏難異差別爲三。
T2251_.64.0108b12: 一正通妨。二彼差下徴。三謂金下釋釋中初
T2251_.64.0108b13: 金剛等所造。次準成大種。後總約餘諸
T2251_.64.0108b14: 妨。五若爾下問答決擇。初有部問。後
T2251_.64.0108b15: 經部答。此答中有二。初正答難。二然經下
T2251_.64.0108b16: 略述經意實有。第四中大有二。初對
T2251_.64.0108b17: 決擇。後雖餘部下十七
右終
正量部。初中有
T2251_.64.0108b18: 六。初有部難。二如何下經部返責。此有三。
T2251_.64.0108b19: 初約喩。次合法。後雖了下辨能所相不即
T2251_.64.0108b20: 不離。三若離下有部問非理。四一法下經部
T2251_.64.0108b21: 非理相。五此離下有部通釋。六且應下經
T2251_.64.0108b22: 部廣破。大爲二。初破未來生用。後又住下
T2251_.64.0108b23: 現在三用。此有二。初正破前義。二諸説
T2251_.64.0108b24: 下破別師住等三用不同。初中有二。初審
T2251_.64.0108b25: 定。後若時下破。第二破別師解中有二。初
T2251_.64.0108b26: 總破不同。後若言下別破一刹那解釋。此有
T2251_.64.0108b27: 二。先牒彼所立。後汝今下廣破。此有三。
T2251_.64.0108b28: 初難破體用鉏鋙。二若住下破強弱救。三若
T2251_.64.0108b29: 言下破生相例救。先牒救。後生應下破。此
T2251_.64.0108c01: 四。初引例不齊破。二又誰下徴住用。責
T2251_.64.0108c02: 異滅不先。三又住下異滅無用破。四又應下
T2251_.64.0108c03: 別破異相二。先將異許生滅。後異於
T2251_.64.0108c04: 下正破有三。一總破。後所以下示進退不成
T2251_.64.0108c05: 。三故説下自造頌破。第二破正量部
T2251_.64.0108c06: 二。初破色法有二縁。後破心法依一縁。此
T2251_.64.0108c07: 三。一牒彼所立。二應滅下審定。三是則
T2251_.64.0108c08: 下破
T2251_.64.0108c09: 十三
若爾何故亦可了知 舊論四五左云。有
T2251_.64.0108c10: 爲法者。若生可知。及滅住異可知。此難意
T2251_.64.0108c11: 現比教量。光記第六轉及了知言
T2251_.64.0108c12: 釋成。寶唯約第六轉。今云。以了知言義。
T2251_.64.0108c13: 色等有爲可了知。對彼云亦了知。故不
T2251_.64.0108c14: 三有爲之有爲相。及答中約了知故。不
T2251_.64.0108c15: 第六轉也。況第六轉言下十八右別有諍。然
T2251_.64.0108c16: 寶疏引有爲之相經釋非也。又解。準舊論
T2251_.64.0108c17: 第六轉成義也
T2251_.64.0108c18: 十三
薄伽梵説義是所依 涅槃經第六四依
T2251_.64.0108c19: 品云。諸比丘當四法。依法不人。依
T2251_.64.0108c20: 義不語。依智不識。依了義經
T2251_.64.0108c21: 不了義經。章安疏六三十
七左
云。中阿含。法了義
T2251_.64.0108c22: 及義智次第。故正理十四十五左曰。經又言。依
T2251_.64.0108c23: 義不於文寶五(三
八左)引
然稽古云。増一二十
T2251_.64.0108c24: 曰。義者解經之原也者迂曲也。有人約文義
T2251_.64.0108c25: 能所詮等云云門別也
T2251_.64.0108c26: 十四
顯行相續 及縁生生者 顯色等諸行
T2251_.64.0108c27: 體是有爲。説初有爲言。亦爲彼色等行
T2251_.64.0108c28: 體是縁生性下之有爲相。及言。一體上兩
T2251_.64.0108c29: 義差別非體相違。經部意。之言同體聲。爲
T2251_.64.0109a01: 顯諸行體是有爲之能相有爲相。故云
T2251_.64.0109a02: 爲之有爲相。此有三相。約帶數
T2251_.64.0109a03: 十四
非顯諸行具有三相 三相下。舊論曰
T2251_.64.0109a04: 是實有物。有部三相體實有故。於一刹那
T2251_.64.0109a05: 。故破刹那即實有遮經部宗相續分位假
T2251_.64.0109a06: 立故。必前後
T2251_.64.0109a07: 十四
然經重説 表善非善 是釋後有爲言
T2251_.64.0109a08: 。此中令知能所及表能所各別。意云。此相
T2251_.64.0109a09: 顯所相法體是有爲。故相言重著有爲。此
T2251_.64.0109a10: 表能所。若但言有爲之相。此相言爲
T2251_.64.0109a11: 何。不他知。故説有爲相。令諸行
T2251_.64.0109a12: 體是有爲。是爲令知能所問。重説文與上體
是有爲及縁生性文
T2251_.64.0109a13: 實非相違。解云。不相違。諸行體是有爲故。上有爲是
也。彼有爲法是縁生。縁生是三相也。下有爲相是也。今
T2251_.64.0109a14: 重説唯示重意。上三
有爲之相亦義通也
問。言有爲相何令知。答。
T2251_.64.0109a15: 能表相既如有爲言。能相已有爲故。知所相
T2251_.64.0109a16: 亦有爲。有部不爾。表相是有爲體有爲
T2251_.64.0109a17: 。上有爲諸行有爲。中間之別體依士。故正
T2251_.64.0109a18: 理十三十七右此文。隨釋及斥破。光記依
T2251_.64.0109a19: 彼釋爲是。寶疏前言示三相體者非也。然
T2251_.64.0109a20: 唯識述記以此文有部義非也。正理標
T2251_.64.0109a21: 經主言破故如童女等。光云善子。寶唯云
善。蓋寛狹異也。演祕二末(初右)兩
T2251_.64.0109a22: 説。後如光。初云。西方立法
出逢童女。表吉祥
T2251_.64.0109a23: 十四
諸行相續名爲住異 正理十三十八右
T2251_.64.0109a24: 曰。彼經主朋上座宗。作是説。而擧此文
T2251_.64.0109a25: 光記四一右彼。云論主述經部宗者。豈有
T2251_.64.0109a26: 此論中非論主述。何不菽麥。正理惡
T2251_.64.0109a27: 主朋經部是。何以彼可此。寶疏唯云
T2251_.64.0109a28: 經部宗。而亦非也。能述論主故應
T2251_.64.0109a29: 部述己宗。上云經部師説故。故婆沙三十九
T2251_.64.0109b01: 初左曰。或有執。三有爲相非一刹那。如譬喩
T2251_.64.0109b02: 。彼作是説。若一刹那有三相者。則應
T2251_.64.0109b03: 法一時亦生亦老亦滅。然無此理。互相違故。
T2251_.64.0109b04: 説諸法初起名生。後盡名滅。中衰名老。
T2251_.64.0109b05: 又三十八十三右曰。或復有執。色等五蘊出胎
T2251_.64.0109b06: 時名生。相續時名住。衰變時名異。命終時
T2251_.64.0109b07: 滅。如經部師。今住與住異別説。而義一
T2251_.64.0109b08: 也。謂若不住乃不異。故云此。下
T2251_.64.0109b09: 往往云即。故但三相也
T2251_.64.0109b10: 十四
世尊依此 衰異壞滅者 此引雜含十
T2251_.64.0109b11: 四左。證相續義雜含十一(四左)云。彼善男
子難陀覺諸受起。覺諸受
T2251_.64.0109b12: 。覺諸受滅。正念而住。不散亂。覺諸想起。覺
諸想住。覺諸想滅。覺諸覺起。覺諸覺住。覺諸覺滅
T2251_.64.0109b13: 正念而住。不散亂。是名善男子難陀正念正智成
。此前説根境相應及知足而食等。是總説諸法
T2251_.64.0109b14: 而光寶。受是樂因等者非也。本行集經五十七(七左)曰。
難陀比丘心解脱後。比丘未知而謗言。於世尊所客作
T2251_.64.0109b15: 求報。爲天女梵行。爲此世尊集諸比丘
。雜事十一亦意同也。而光寶述説時縁。竝應説未
T2251_.64.0109b16: 經本
此誤
經約四相。經部意但開合異耳。光
T2251_.64.0109b17: 四一左二釋。初約同一相應。後約受與
T2251_.64.0109b18: 。竝是鑿説之至。寶疏一類受爲勝。約
T2251_.64.0109b19: 一法相續四相故。又光寶同説説經因
T2251_.64.0109b20: 。稽古破之。實可爾矣
T2251_.64.0109b21: 十四
故説頌言 異前後別者 經部自頌
T2251_.64.0109b22: 。故云故説。舊論曰此中説偈。光寶三頌
T2251_.64.0109b23: 竝皆爲他頌。不文義。與第二頌
T2251_.64.0109b24: 。何可同頌。此頌後二句明住異一相
T2251_.64.0109b25: 爲説住異而説第三句住。若四相何不
T2251_.64.0109b26: 。何更云住異。後頌雖次第住異言顯
T2251_.64.0109b27: 。稽古。今云有頌。舊論曰此中説偈可
T2251_.64.0109b28: 者。相當誤也。今復有頌。舊論云復次偈
T2251_.64.0109c01:
T2251_.64.0109c02: 十四
復有頌者 引先師頌自義。如
T2251_.64.0109c03: 先代軌範師。與前頌義不異。故云復。
T2251_.64.0109c04: 他頌故云有頌。然稽古三頌皆爲自造非
T2251_.64.0109c05:
T2251_.64.0109c06: 十四
又有頌言者 引先師頌。破有部住相
T2251_.64.0109c07: 前頌義別云又。他師造故云有頌
T2251_.64.0109c08: 故彼論言 已生未滅 品類足第一七右曰。
T2251_.64.0109c09: 住云何。謂令已生諸行不壞。已云已生。約
T2251_.64.0109c10: 相續刹那
T2251_.64.0109c11: 十五
雖發智論住異謂老 第二十三右曰。一
T2251_.64.0109c12: 刹那中云何起。答生。云何盡。答無常。云何
T2251_.64.0109c13: 住異。答老。彼云一刹那。今云一心。舊倶舍
T2251_.64.0109c14: 亦云一心。舊譯八犍度發智
異譯
第三二左 亦云
T2251_.64.0109c15: 一心。蓋梵音義通。依之初義解一心言。爲
T2251_.64.0109c16: 一衆同分相續心。後義約一刹那義。而就
T2251_.64.0109c17: 假立。何故會違者。品類是世友造。發
T2251_.64.0109c18: 智亦爾。不牟盾故。然發智二十二右
T2251_.64.0109c19: 三相一刹那。若強會非論意。雖爾八犍
T2251_.64.0109c20: 初左亦云一心中。不妄疑也。此中亦雖
T2251_.64.0109c21: 住。爲住異。故云即彼
T2251_.64.0109c22: 又一一刹 還無名滅者 是通發智中別
T2251_.64.0109c23: 師義。故舊論云復有別釋。前義約一期相
T2251_.64.0109c24: 。是約刹那相續異耳。問。此大段第二
T2251_.64.0109c25: 別釋。應小科。故具問答。及略述經意。破
T2251_.64.0109c26: 別物生等。答。不爾。總結已約相續。故非
T2251_.64.0109c27: 。雖小科是一師義。故廣釋成。立義何妨」
T2251_.64.0109c28: 十五
於前後念非無差別者 通妨。初二句
T2251_.64.0109c29: 妨。下二句正通。舊論四七右曰。若爾有
T2251_.64.0110a01: 法生不異。此義云何。雖復如此。不
T2251_.64.0110a02: 。光記爲
T2251_.64.0110a03: 十五
速遲墮落 光兩釋。寶同後釋。今云。後
T2251_.64.0110a04: 釋爲勝。順現量故。符舊論七右故。彼
T2251_.64.0110a05: 曰。強力擲。弱力擲。金剛等物久速落時。有
T2251_.64.0110a06: 差別
T2251_.64.0110a07: 大種轉變差別義成者 上約所造金剛等
T2251_.64.0110a08: 彼已成立。能造隨成。故云義成。而光記從
T2251_.64.0110a09: 強言大等者非也
T2251_.64.0110a10: 十五
諸行相似而見相似 是除前能所造
T2251_.64.0110a11: 餘心心所等諸行。寶疏云餘諸行得也。
T2251_.64.0110a12: 光記未詳也。舊論曰。諸有爲法不大差
T2251_.64.0110a13: 。雖復別異現相似。解云。諸心心所
T2251_.64.0110a14: 有爲。不色法大種差別別異。唯有微
T2251_.64.0110a15: 細異。雖微細別。而現相似相。今文。無多
T2251_.64.0110a16: 差別者。按梵摩訶有大多勝三義。故翻
T2251_.64.0110a17: 十五
若爾最後無不遍失 此中聲先者。光
T2251_.64.0110a18: 記但作先。寶疏更釋義。云最後先竝非
T2251_.64.0110a19: 也。鮮本作光。舊論曰光明。此難意前後差
T2251_.64.0110a20: 別名異。最後聲等無後念。故應第三住
T2251_.64.0110a21: 異相。有部。一念三相實有ニシテ具有無
T2251_.64.0110a22: 。經部。前後相續故有此難。此唯難異相
T2251_.64.0110a23: 住相。寶疏及光後釋云二相非也。
T2251_.64.0110a24: 前差別若爾言來故。若難住相答中言
T2251_.64.0110a25: 若有住何可成。問。前後後副前前住相
T2251_.64.0110a26: 今以無後念難。何可住。今亦答中云
T2251_.64.0110a27: 住爲有爲相。豈可難。答。後後念
T2251_.64.0110a28: 前前爲住。今已云最後。必有前念。何可
T2251_.64.0110a29: 住。如異相前後相望故。此最後念無
T2251_.64.0110b01: 望復後念。故異義不成。答意汝未
T2251_.64.0110b02: 契識名住異之深意。故致此難。此住異名
T2251_.64.0110b03: 於異相之住有爲相。若
T2251_.64.0110b04: 住與異遥各別。若有此難。其義云何。謂住
T2251_.64.0110b05: 之異。前後相續有住必有異。相續邊爲住。
T2251_.64.0110b06: 前後差別邊爲異。是故住與異定不相離
T2251_.64.0110b07: 示此旨。經説名住異相。光寶云云竝皆
T2251_.64.0110b08: 論意
T2251_.64.0110b09: 角摰胡 摰。集韻方容切。音封。牛名。領上肉
T2251_.64.0110b10: 犦然起今音
釋同
橐駝。亦作封。前漢書西域傳。
T2251_.64.0110b11: 罽賓國出封牛。亦作峰。後漢順帝紀。疏勒
T2251_.64.0110b12: 國獻獅子封牛。註曰。封牛其領上肉隆起若
T2251_.64.0110b13: 封然。因以名之。即今之峰牛。胡玉篇云。&T058269;
T2251_.64.0110b14: 洪孤切。音胡。牛頷垂也。與胡同。釋名云。胡
T2251_.64.0110b15: 咽下垂者也
T2251_.64.0110b16: 十六
此難不然 而不相逢 此婆沙三十九
T2251_.64.0110b17: 初左兩説曰。答作用時異故不相違。謂法
T2251_.64.0110b18: 生時生有作用。滅時老滅方有作用。體雖
T2251_.64.0110b19: 同時用有前後。一法生滅作用究竟名一刹
T2251_.64.0110b20: 。或生滅住非一刹那。然一刹那具有三體
T2251_.64.0110b21: 故説三相同一刹那。初解約用究竟
T2251_.64.0110b22: 刹那。後説約法體同時一刹那。而生用
T2251_.64.0110b23: 未來。住等三用現在。兩説不別也
T2251_.64.0110b24: 十六
諸説在等 刹那滅義者 此破現在三
T2251_.64.0110b25: 中。上來破前義三用同時。已下破別師
T2251_.64.0110b26: 三用不同。別師故言諸説。舊論亦曰有餘人
T2251_.64.0110b27: 。此師加生四相用皆不同時。而約四用
T2251_.64.0110b28: 究竟一刹那。前師用究竟爲一刹那
T2251_.64.0110b29: 時現時別。勿相亂
T2251_.64.0110c01: 十七
異謂前後性相轉變 舊論曰。老謂前後
T2251_.64.0110c02: 不同及變異。此示退不成。自下示進不成。
T2251_.64.0110c03: 即顯非即非離
T2251_.64.0110c04: 十七
故説頌言 立異終不成 此亦如前相
T2251_.64.0110c05: 續初名生頌。經部自造頌。破有部有別異
T2251_.64.0110c06: 。舊論即云此中説偈。光寶此已許自造
T2251_.64.0110c07: 何前頌不爾。寶疏前法與異相望解即異
T2251_.64.0110c08: 實爲論意。光記四七
曰。異相時法。即是前住
T2251_.64.0110c09: 相時法異不成。此即進責若異相時法此十七
字古本
T2251_.64.0110c10:
之。
前住相時法。法即非一法。前法與
T2251_.64.0110c11: 相對全非論旨。問。若爾何論言前不
T2251_.64.0110c12: 此。答。經部自立前後異故言前法。是故上
T2251_.64.0110c13: 此法。思之。義灯三六右曰。若所異法
T2251_.64.0110c14: 前住所住者。異義不成。非前所住者。即
T2251_.64.0110c15: 一法。此亦如光。約法與法非也
T2251_.64.0110c16: 十七
雖餘部説不應正理者 正量部。法上
T2251_.64.0110c17: 部。賢冑部。犢子部。密林山部。此五部竝立
T2251_.64.0110c18: 色法一期相續如鈴鐸等。心心所刹那滅。如
T2251_.64.0110c19: 宗輪論七十
八左
二十論疏上四右三十
八右
述記七末
T2251_.64.0110c20: 三十
二左
T2251_.64.0110c21: 十七
何不倶生 倶言光寶牒如是。寶無釋。
T2251_.64.0110c22: 光至作釋頓釋。頌疏引論作頓。有人云。
T2251_.64.0110c23: 光解釋及長行頓爲勝。今云。光師等
T2251_.64.0110c24: 牒如今。解釋爲頓以皆頓起一切倶。故
T2251_.64.0110c25: 舊論長行作倶起。由是今本爲
T2251_.64.0110c26: 十八
又第六轉 色之色言者 此能所破大
T2251_.64.0110c27: 乘爾。成唯識第二初右曰。非第六聲便表
T2251_.64.0110c28: 。色心之體即色心故。基疏二末四左曰。彼
T2251_.64.0110c29: 有部量云之。有爲相言別有體。有第六
T2251_.64.0111a01: 囀言故。如天授之衣。祠授之鉢。今爲作
T2251_.64.0111a02: 異品
一分
此有部許同體第六
近世人不許者違理教
 又如世言
T2251_.64.0111a03: 色心之體色心而別有體。返成生等
T2251_.64.0111a04: 於法體亦然。謂立量言。第六囀言
T2251_.64.0111a05: 所目諸法非定別體。第六囀故。如色心之體
T2251_.64.0111a06: 識之了別等
T2251_.64.0111a07: 十八
如世間説石子之體 光記兩釋。初約
T2251_.64.0111a08: 能所簡。後就體有無。今云。此同體第六喩。
T2251_.64.0111a09: 必是無別體。而屬主聲必有通別能所簡。是
T2251_.64.0111a10: 一法兩義非乖角別
T2251_.64.0111a11: 十九
名謂作想者 名者。正理十四十三左 曰
T2251_.64.0111a12: 此中名者。隨赴。如如語聲之所歸赴
T2251_.64.0111a13: 如是如是。於自性中名皆隨遂呼召於彼
T2251_.64.0111a14: 顯 宗 八
(六右)全同
婆沙十四十五右隨召合三義曰。
T2251_.64.0111a15: 隨者如其所作即往相應。召者爲此義立
T2251_.64.0111a16: 求便應。合者隨造頌轉令義會。舊婆
T2251_.64.0111a17: 沙十一四右曰。名者亦名隨。亦名求。亦名
T2251_.64.0111a18: 子注曰。天竺名音
中含此三義也。
隨者隨所作是名。求者
T2251_.64.0111a19: 是名。求有此物應。復次求者四陰名求。
T2251_.64.0111a20: 四陰能取諸界。能取諸趣。能取諸生。是
T2251_.64.0111a21: 故名求。合者於義於造相應故名合。光記
T2251_.64.0111a22: 正理四義。名義者古本作召義正。
T2251_.64.0111a23: 寶疏除召加趣義。依正理七十六隨歸
T2251_.64.0111a24: 。各有少異。或隨自性。或隨音聲。或隨
T2251_.64.0111a25: 作用。竝具含義竝取全備。作想者。梵云
T2251_.64.0111a26: 。光云因伽反。若因嘉反成耶。寶疏云
T2251_.64.0111a27: 阿反。又音耶。然寶疏古本作日阿反。準
T2251_.64.0111a28: 光因恐日誤。應日伽反音惹。是簡入聲。故廣
T2251_.64.0111a29: 韻又人者切。音惹頌疏冠注引光寶
竝因作自非也
 正理十三
T2251_.64.0111b01: 十二左曰。想謂於法分別取著。共共立
契約義
 所
T2251_.64.0111b02: 字所發想
想義
即是眼耳瓶衣車等。如
T2251_.64.0111b03: 想身即是名身顯宗
全同
入論下十二右
異名證
曰。名句文
T2251_.64.0111b04: 即是想章字之異目。舊論四十一右頌曰。名
T2251_.64.0111b05: 句。及字聚號トノ總集。長行曰。名謂所
T2251_.64.0111b06: 立號。如色聲等。準正理字所發想。今依
T2251_.64.0111b07: 諸法共分別度量立爲想。約能安立
T2251_.64.0111b08: 想。所安立是名。從能安
立因
名爲想。而非
T2251_.64.0111b09: 想心所。但分別取著共所安立至極成
T2251_.64.0111b10: 就位爲想也。光大三釋。初從因。次從果。
T2251_.64.0111b11: 後直爲異目。第二中有境第七由第三轉別
T2251_.64.0111b12: 今云。初釋以作爲想所作非也。一違綴文
T2251_.64.0111b13: 論云
作想
二背正理。是字所發作之想故。第二
T2251_.64.0111b14: 果義不理。句文皆能發想故。如
T2251_.64.0111b15: 所發想。寶疏唯同此義竝非也。後直異目義
T2251_.64.0111b16: 非也。今將得名所以已得異名。何是
T2251_.64.0111b17: 釋名
T2251_.64.0111b18: 如説色聲 此中如説言顯口中不相應。簡
T2251_.64.0111b19: 書分文字等。非契經説
T2251_.64.0111b20: 十九
句者謂章詮義究竟者 舊論以言釋句。
T2251_.64.0111b21: 章字。詩關睢疏曰。句古謂之言。泰漢
T2251_.64.0111b22: 以來衆儒各爲訓詁。乃有句稱。句必聯
T2251_.64.0111b23: 而言。句者局也。聯字分疆。所以局言者
T2251_.64.0111b24: 也。故舊論用言。今云章者。説文曰。樂竟爲
T2251_.64.0111b25: 一章。從音從十。十數之終也。但用詮義終
T2251_.64.0111b26: 竟義。全非篇章之章。天竺之風不別立
T2251_.64.0111b27: 篇等。故彼但四句成偈積偈爲若干數。元
T2251_.64.0111b28: 瑜鈔云。外典以數字句。與章不同。此以
T2251_.64.0111b29: 義爲句。與章相似。此意。章句雖長短
T2251_.64.0111c01: 詮義相似。故以章釋句。此釋非也。約篇章
T2251_.64.0111c02: 故。光記五一左方俗別。似是而未善。以
T2251_.64.0111c03: 比方章句之章但竟終義章故。寶
T2251_.64.0111c04: 疏約寛狹。是亦同元瑜。約篇章之章
T2251_.64.0111c05: 非也。故光記。梵云薄迦唐云章。義林
T2251_.64.0111c06: 一本(二十四)
對疏一(四右)
曰。梵縛迦此云舊倶舍依
此義言也
T2251_.64.0111c07: 中道所説句。義周圓故。梵云鉢刺迦羅
T2251_.64.0111c08: 此云章也。即一章一段以明諸義。此無
T2251_.64.0111c09: 。以此應知。今釋句之章唯詮義究竟。豈
T2251_.64.0111c10: 篇章鉢刺迦羅和會
T2251_.64.0111c11: 十九
如説諸行無常等章 是常談諸行無常。
T2251_.64.0111c12: 是生滅法等文也。是顯口聲不相應説。
T2251_.64.0111c13: 經説也。故云如也。小乘出出曜經
T2251_.64.0111c14: 。雜含二十二初右出。四十八二十八大乘北
T2251_.64.0111c15: 本會疏十三二十九左(諸行無常。是生滅法等。雜
含四十四(二十八右)帝釋説此偈。又二
T2251_.64.0111c16: 十二(初右)増一三十五(十九左)出。各語稍別。大乘涅
槃經。摩耶經。又彌勒成佛經(八右)曰。讃過去佛清涼
T2251_.64.0111c17: 甘露無常之偈。諸行無常。是生滅法。生滅
滅已。寂滅爲樂。本有今無。論終眞諦釋有
T2251_.64.0111c18: 或能辨了此章稱句 前總釋。下別釋。於
T2251_.64.0111c19: 句詮種種差別。所以別釋光約
不可
舊論四
T2251_.64.0111c20: 曰。若由此言相應差別顯現
T2251_.64.0111c21: 當辨
了言
此言稱句。如偈言善友一時遇。對
T2251_.64.0111c22: 業用。舊云事是事業。寶疏擧善力二法
T2251_.64.0111c23: 釋爲是。有人指要 寶疏善力分業與用者
T2251_.64.0111c24: 大非也。得與徳通。内得於心徳。業發
T2251_.64.0111c25: 業用。時者詮刹那一期等時節。相應
T2251_.64.0111c26: 是詮相順。引偈中遇當相應。一時當時。善
T2251_.64.0111c27: 友當業用徳二。差別者對自相。寶後釋爲
T2251_.64.0111c28: 是。正理七十六初左光二十七(十七右)
引。寶二十七(十六右)引
 曰辨
T2251_.64.0111c29: 所詮義。説之爲句。即是辨了法差別義。光
T2251_.64.0112a01: 五一左三釋。初釋以時爲助。竝相應差別
T2251_.64.0112a02: 義皆非也。第二釋業用爲二。相應差別爲
T2251_.64.0112a03: 違釋。竝是非也。第三釋非準可擇也。若依
T2251_.64.0112a04: 大乘諸論顯揚十
二(二左)
因及約共立亦有之」
T2251_.64.0112a05: 十九
文者謂字壹伊等字者 舊論曰。字謂
T2251_.64.0112a06: 無義文。婆沙十四十七右曰。如世尊説。文即
T2251_.64.0112a07: 是字。釋曰。巧便顯了故名爲文。此即是字
T2251_.64.0112a08: 轉盡故 問。何故諸論名句文次不順不逆耶。
解云。名句二爲示依文顯義故。以
T2251_.64.0112a09: 字爲最後。若列文名句名句離
文不彼其文是有。故名文名義即是也
 顯宗論
T2251_.64.0112a10: 六右曰。文者謂能有彰顯。依此由此。
T2251_.64.0112a11: 彼彰顯故。此即是字。謂令繋念無忘失
T2251_.64.0112a12: 或復由此之所正理
。令疑惑。或能
T2251_.64.0112a13: 彼。轉寄於餘。故有説言。如靜慮者方便
T2251_.64.0112a14: 境相與靜慮中所覺了境而爲梯鄧。文於
T2251_.64.0112a15: 名句及義亦爾正理十四(十
三左)全同
 據文與名句
T2251_.64.0112a16: 所依能表彰二彰。亦就名句
T2251_.64.0112a17: 彼名句顯了義顯。是故云依此由
T2251_.64.0112a18: 。引證中云名句及義光但云能顯
彼二未可也
實於
T2251_.64.0112a19: 阿阿等其三名。約彰名句二文。依
T2251_.64.0112a20: 義顯了顯。依自不改義字。正理
T2251_.64.0112a21: 同體故以彰釋文。故五蘊論七右曰。文身
T2251_.64.0112a22: 謂諸字爲性。以能表彰前二種故。亦名爲
T2251_.64.0112a23: 顯。由名句所依止了義故。亦名
T2251_.64.0112a24: 字。非差別門。所變易故。對法二三左曰。
T2251_.64.0112a25: 此云文者。能彰彼二故。此又名顯。能顯
T2251_.64.0112a26: 故。此復名字。無異轉故。兩種亦名。對法又
T2251_.64.0112a27: 名復名思惟。基疏二未(二
十一左)
之作釋明白。正
T2251_.64.0112a28: 理七十六初左曰。文謂不親自於義。但與
T2251_.64.0112a29: 名句義依顯宗三十七(四右)同之。寶
二十七(十一右)作證非也
問。
T2251_.64.0112b01: 前婆沙無轉盡故者云何。答。無改轉亦無
T2251_.64.0112b02: 盡期故。無改轉義。對法論二三左云。此復名
T2251_.64.0112b03: 字。無異轉故。所以者何。如眼名眼。異
T2251_.64.0112b04: 名外。更有照了導等異名改轉。由
多名
 同
T2251_.64.0112b05: 此想故。非&T046110;壹等字離&T046110;壹等差別外
T2251_.64.0112b06: 更有差別能顯此字故。無異轉説名爲字。
T2251_.64.0112b07: 異轉者謂不流變。此能實是字無改轉
T2251_.64.0112b08: 義。然光記五二左
八 目
 云隨方不轉改。意梵字至
T2251_.64.0112b09: 漢猶是不改故。然只臆度無文。亦無理。
T2251_.64.0112b10: 諸國字各改轉故。又梵名句至漢猶不改。若
T2251_.64.0112b11: 翻令義。名句改文。字亦改令知故。
T2251_.64.0112b12: 無盡義毎劫初梵王授人天。故名句隨
T2251_.64.0112b13: 改。唯四十七言無盡故。若約觀門
T2251_.64.0112b14: 種説。如玄應。慧琳等辨。舊譯中。或云文。或
T2251_.64.0112b15: 味。眞諦三藏舊倶舍第四十一右 云字云
T2251_.64.0112b16: 文。又第十一五右金七中二左等云味。北涼浮
T2251_.64.0112b17: 陀拔摩舊婆沙。僧伽拔摩譯雜心第九三左
T2251_.64.0112b18: 味。是梵音有多義故。雜心第九子註云。
T2251_.64.0112b19: 味者是字也。梵音中有味聲。謂是字摸法。
T2251_.64.0112b20: 今形色字也。述記二末二十
七左
曰。梵云便善
T2251_.64.0112b21: 。此有四義。一扇。二相好。三根形。四味
T2251_.64.0112b22: 是鹽中味望
是能顯也
此即是鹽。能顯諸物中味故。
T2251_.64.0112b23: 味即文是。此中四義總是一顯義。古徳説名
T2251_.64.0112b24: 已上應音二十四十右云。梵云&MT02551;音薄
眠反
 膳
T2251_.64.0112b25: 。此云顯了。但以文能顯義故。以代之。舊
T2251_.64.0112b26: 味身。或云字身一也。斥舊。爲業。基法
T2251_.64.0112b27: 師等既取舊味。然光寶等云舊云味譯者
T2251_.64.0112b28: 者。反迷謬。未味有能所顯。謂鹽味是
T2251_.64.0112b29: 能顯諸物食味故。最能顯。然謂一切味皆
T2251_.64.0112c01: 是所顯。迷之甚。光記釋字。云亦是能彰顯
T2251_.64.0112c02: 者非也。字之義豈能彰顯。寶取絲文喩
T2251_.64.0112c03: 轉義一十九右竺漢相亂失非也
T2251_.64.0112c04: 十九
言總説者温遮界故者 界縁 光寶同
T2251_.64.0112c05: 義。凡於界縁其別非一。或單合界縁。如
T2251_.64.0112c06: 増上義伊地等。或合界縁所有義。如今總説
T2251_.64.0112c07: 是也。古今云云竝皆不善。今爲初渉圖云
T2251_.64.0112c08: IMAGE
T2251_.64.0112c09: [IMAGE]
T2251_.64.0112c10: [IMAGE]
T2251_.64.0112c11: [IMAGE]
T2251_.64.0112c12: [IMAGE]
T2251_.64.0112c13:   嗢遮是界。三摩婆即界所有義。曳是依第七囀之聲。
T2251_.64.0112c14: 今界與界所有義合取。不餘單唯界唯縁之法
T2251_.64.0112c15: 也。切。根兩重反切。通用矣。
T2251_.64.0112c16: 全眞梵語集云。此云種種。花嚴音義一曰。質
T2251_.64.0112c17: 多此云種種。多羅要鈔云。毘實多羅是種種義。端嚴
T2251_.64.0112c18: 義。述記六末(七左)毘種種約極略。今依彼即不
T2251_.64.0112c19: 三木訖底
T2251_.64.0112c20: 十九
此中名身 迦佉伽等 此論意唯示
T2251_.64.0112c21: 聚集義。於中爲三標名身等。不
T2251_.64.0112c22: 名身多名身別。然光記五十四
右初目
必以多名等
T2251_.64.0112c23: 集。而問答婆沙各據一義。是論中於
T2251_.64.0112c24: 唯出色聲香三。句亦唯擧三句。文亦只示
T2251_.64.0112c25: 三言。故謂多致此判。今云。誤之甚。二名
T2251_.64.0112c26: 名二積故。是聚集義。何不名身。若不
T2251_.64.0112c27: 名身。多名身中名身應身言。寶疏三七左
五 目
T2251_.64.0112c28: 理順婆沙。一名唯名。二名名身。三名已
T2251_.64.0112c29: 上多名身。如是爲勝。而未論意。汝論中
T2251_.64.0113a01: 名句文各唯示三數故。謂多初是三故不
T2251_.64.0113a02: 四五等唯爾。今云。若爾何不論標多名
T2251_.64.0113a03: 身者。今云。論只説身聚集義。依之未集者
T2251_.64.0113a04: 唯呼名。聚集名身。未別身中名身多身
T2251_.64.0113a05: 又於名句文各擧三字句名。是譯者意也。
T2251_.64.0113a06: 故舊論四(十
一左)
色聲香味觸等。云
T2251_.64.0113a07: 佉伽伽餓等。於句全如今。又入論下十二左
T2251_.64.0113a08: 曰。文者即是&T046110;一等字。此三各別合集同類
T2251_.64.0113a09: 之爲身。彼亦唯示集義耳。何可求穿
T2251_.64.0113a10:
T2251_.64.0113a11: 二十
諸有執名能詮定量 此中亦者。光意
T2251_.64.0113a12: 經部自正也。今文云者亦。舊論曰
T2251_.64.0113a13: 人亦故。寶疏以名亦聲甚非也。如是義名
T2251_.64.0113a14: 者。此名字。光五五右 有三解。初九義方獸等
T2251_.64.0113a15: 名。次義之名依主釋。後聲即爲名。次由
T2251_.64.0113a16: 名亦準三解。皡云。共約音聲直爲瞿名。故
T2251_.64.0113a17: 其體名即聲。以聲爲即名故。故舊論第
T2251_.64.0113a18: 四句曰智者説瞿名。故是九義瞿名也。光第
T2251_.64.0113a19: 二釋爲正。若依此瞿名九義。是即離
T2251_.64.0113a20: 是聲非別名。故經部義成也有人。寶意同
光第一者非也
T2251_.64.0113a21: 二十
爲由語顯爲由語生 此徴破前有部云
T2251_.64.0113a22: 語發名。此顯與生異。約喩如五五右
七目
 釋
T2251_.64.0113a23: 自體四十右
七目
。若依囀聲者。生第
T2251_.64.0113a24: 五所從。聲顯者第三具聲。由言亙三五
T2251_.64.0113a25: 匡補八囀中辨。若依因縁顯是増上縁。
T2251_.64.0113a26: 生謂因縁。又準例外道聲顯聲生計。寶疏
T2251_.64.0113a27: 四十
左初
正理能破。未反破何謂。今反破云。我
T2251_.64.0113a28: 經部雖去來無自體而假立之。聲前後相
T2251_.64.0113a29: 續分位假立名句文。如汝依名等假立頌。
T2251_.64.0113b01: 又我宗聲前後相續。聞憶持生解。誰唯爲
T2251_.64.0113b02:
T2251_.64.0113b03: 二十
又父母等立子等名 光記五六右
七目
T2251_.64.0113b04: 倶。謂初生時名無。後父等立名故。此
T2251_.64.0113b05: 師釋非論意故。作釋中闕隨意言。是所
T2251_.64.0113b06: 論旨。論旨以隨意言破。謂若名與
T2251_.64.0113b07: 倶應初生時已與名倶起。既不爾父母隨
T2251_.64.0113b08: 意立求名。若不爾不意。舊論曰。
T2251_.64.0113b09: 云何父隨意立子名。寶釋爲
T2251_.64.0113b10: 二十
然世尊説安布差別大文第三。經部
T2251_.64.0113b11: 經破實有二。初釋。後破。初中分二。
T2251_.64.0113b12: 初擧經。後此於下通釋。於中有四。一標立。
T2251_.64.0113b13: 二聲即下示頌之相。三由如下合釋經
T2251_.64.0113b14: 四此頌下結。此經文雜含三十六二十
七右
曰。天子
T2251_.64.0113b15: 偈問佛。何法爲偈因。以何莊嚴偈。偈者
T2251_.64.0113b16: 何所依。何者爲偈體。世尊説偈答曰。欲者
T2251_.64.0113b17: 是偈因。文字莊嚴偈。名偈所依。造作爲
T2251_.64.0113b18: 。小本雜含第八二十左曰。偈以欲爲初。字
T2251_.64.0113b19: 偈分段。偈依止於名。文章以爲體。八犍
T2251_.64.0113b20: 度論一十三左曰。世尊亦説。頌是偈相。字是味
T2251_.64.0113b21: 相。名是
偈。造者偈體舊婆沙十一五左
T2251_.64.0113b22: 曰。如説欲是偈本。字即是味。偈依於名。造
T2251_.64.0113b23: 是偈體。發智論一十左曰。如世尊説。欲爲
T2251_.64.0113b24: 頌本。文即是字。頌依於名。及造頌者。新婆
T2251_.64.0113b25: 沙十四十七右釋曰。此中欲者。是欲頌欣
T2251_.64.0113b26: 喜愛樂。爲頌本者。此欲是頌因集生縁。文
T2251_.64.0113b27: 即是字者。巧便顯了故名爲文。此即是字。
T2251_.64.0113b28: 轉盡故。此即顯示能顯頌文以字爲體。
T2251_.64.0113b29: 頌依於名者。頌是假有依名而立。亦依
T2251_.64.0113c01: 。且説依名。此中依言如林依樹。及造頌
T2251_.64.0113c02: 者。思惟觀察作諸伽陀。名造頌者。頌依
T2251_.64.0113c03: 。如蛇依穴水依於泉乳依乳房。與
T2251_.64.0113c04: 名異。今論云生者造者。故舊婆沙釋
T2251_.64.0113c05: 四句云。造是偈體者。造者是造偈者。偈從
T2251_.64.0113c06: 造偈者生。如泉出水。偈從造者生故以爲
T2251_.64.0113c07: 體。光記五六左
初目
此意。釋及造頌文。造
T2251_.64.0113c08: 生士釋者。然近世依光記。改論生字
T2251_.64.0113c09: 士。以者爲牒辭者誤也。問。經文但名爲
T2251_.64.0113c10: 依。今何加文耶。答。取意擧之。婆沙亦依
T2251_.64.0113c11: 文句且説名。依之佛餘處説。伽陀因謂。
T2251_.64.0113c12: 闡陀文字正理十四(十
五左)引。
然光記未此意。釋
T2251_.64.0113c13: 文爲頌文。曰及造頌文士。以但爲名與
T2251_.64.0113c14: 二種。此意生頌文人故言文生者。是豈論
T2251_.64.0113c15: 意。亦可。及言所顯但二種。文是頌文。本經中
T2251_.64.0113c16: 文。何可之。故舊倶舍四(十
三右)
曰。世尊
T2251_.64.0113c17: 説依名伽陀成。工製造伽陀。問。及文生
T2251_.64.0113c18: 者句何故來耶。答。有人云。同文故來。今云不
T2251_.64.0113c19: 爾。兼爲假立。謂雖頌所依。彼生者是假
T2251_.64.0113c20: 故。又加文爲次縱奪破。謂文字積集成
T2251_.64.0113c21: 句頌等。且應體。餘名句等無體如
T2251_.64.0113c22: 二十
一右
執有實物便爲無用 通經畢破實有
T2251_.64.0113c23: 初總約喩破名句文實有。次或唯下別縱奪
T2251_.64.0113c24: 破。光記五六左
四目
頌實有非也。寶疏爲正。於
T2251_.64.0113c25: 大小乘頌爲實有是有矣。婆沙既云
T2251_.64.0113c26: 假有
T2251_.64.0113c27: 二十
一右
毘婆沙師 所能了故者 光寶竝示
T2251_.64.0113c28: 句文差別。光記五八右多名身三解。前
T2251_.64.0113c29: 後大誤也。中約名多失。然未所由
T2251_.64.0113c30: 問。故寶疏破光三解甚爲允當又破
T2251_.64.0114a01: 最爲精密。以三字一名三字生
T2251_.64.0114a02: 。若一字生中。多名身一字名三集。故言
T2251_.64.0114a03: 三字。然寶師判兩説四十四右九目。西
方下及四五左二目
T2251_.64.0114a04: 初説依語法三已上名多。後説約位相倍
T2251_.64.0114a05: 二名名名身。此二倍爲四名多名身。依
T2251_.64.0114a06: 三名集猶是名身未多名。今亦助解。西
T2251_.64.0114a07: 方依聲明法必三已上爲多。初説依彼。若
T2251_.64.0114a08: 内道受戒法。必四已上爲多。後説依之。
T2251_.64.0114a09: 故婆沙百十六四左曰。四人已上爲僧。三人
T2251_.64.0114a10: 爾。又百二十四初左 約五戒曰。受一名
T2251_.64.0114a11: 一分。受二名少分。受三受四名多分。具受
T2251_.64.0114a12: 五名滿分。此亦三已上名多義也
T2251_.64.0114a13: 二十
一右
此名身等此皆應説 寶疏意。於名句
T2251_.64.0114a14: 文中出體義門科正。順前例故。光記
T2251_.64.0114a15: 大段諸門分別大非也
T2251_.64.0114a16: 二十
一右
論曰然不可説 此界繋門中。唯者簡
T2251_.64.0114a17: 無色界。亦者對欲色界。此兩説本婆沙十五
(二右)
T2251_.64.0114a18:
説故。舊婆沙十一八右有説。名隨語處。此亦
T2251_.64.0114a19: 兩説。有説。唯欲界初禪二地。有説。通
T2251_.64.0114a20: 禪地。謂有而不説。評曰 不是説
T2251_.64.0114a21: 前説者好新婆沙評曰。彼不是説。寧説
有而不可説。以無用故。
T2251_.64.0114a22: 説。名隨人處。此亦有兩説。有説。欲色二界。
T2251_.64.0114a23: 有説通無色。謂有而不説。評曰。不
T2251_.64.0114a24: 是説。如前説者好新婆沙文言全同前也。如
是新舊婆沙義不異。然寶
T2251_.64.0114a25: 疏誤見文科節。隨語隨身爲一對隨語者非
也。深法師依現行婆沙文。謂於一論可有隨語隨
T2251_.64.0114a26: 身二評。隨語下評實也。隨身下評唯評無色有名無名
隨身義。終成隨語唯二地義。然寶師加勢自
T2251_.64.0114a27: 義謬見者。
是何謂耶。
問。此論擧兩説正不何。答。前説
T2251_.64.0114a28: 善。本頌示之故。後説不取。對正説
T2251_.64.0114b01: 有説故。婆沙評家破之故。正理顯宗不
T2251_.64.0114b02: 故。又前説唯欲色界中。大有二義。謂隨身隨
T2251_.64.0114b03: 語。此中亦各有二。謂二地與五地。總有
T2251_.64.0114b04: 。一隨語二地。二隨語五地。三隨身二地。四
T2251_.64.0114b05: 隨身五地。故正理光記六十右
正理全文也。
意。隨語唯二地。
T2251_.64.0114b06: 語由尋伺發。唯欲界初定繋故。隨彼語
T2251_.64.0114b07: 名等亦爾也。隨身繋義。身是色故通四禪。隨
T2251_.64.0114b08: 彼判繋名等通五地。而語唯欲界初定共
T2251_.64.0114b09: 許。問。此論總説何爲是。答。雖正理竝擧
T2251_.64.0114b10: 是非。於顯宗八十三左曰。雖二説。然
T2251_.64.0114b11: 隨語二地
隨身五地中
初説善。依之局二地法宗
源上(二
T2251_.64.0114b12: 十左)隨語欲ト初定
トノ二地義爲正云云。
光寶別立理評取隨語二
T2251_.64.0114b13: 。會顯宗意。皡按。有部正宗。聲名句文四
T2251_.64.0114b14: 各有別體。雖由語發用。於上三禪何無
T2251_.64.0114b15: 體。不必判所依聲界繋。既於名等
T2251_.64.0114b16: 隨身隨語兩説。於上三禪必有名等。婆
T2251_.64.0114b17: 沙中竝擧隨語隨身兩説。而無評家。唯各於
T2251_.64.0114b18: 其中。破有而不説之義。云無用。豈
T2251_.64.0114b19: 此耶隨語二地爲正。依隨身五地爲
正。婆沙意以義門異隨語隨身兩
T2251_.64.0114b20: 。竝不相違。但破有不
之邊。光寶等未論旨
又下論曰。法無礙
T2251_.64.0114b21: 通依五地。謂欲界四靜慮。以上地無色
T2251_.64.0114b22: 名等故。詞無礙解唯依二地。謂欲界初
T2251_.64.0114b23: 靜慮。以上地第二
定已上
尋伺故。上地無
T2251_.64.0114b24: 色無名等故。顯彰五地有名等。詞無礙
T2251_.64.0114b25: 文亦例爾。故隨身繋義盡理。光寶會下論
T2251_.64.0114b26: 能縁全不釋。下論法無礙縁能詮法
T2251_.64.0114b27: 名句文身。詞無礙縁方言詞。如是皆約
T2251_.64.0114b28: 故。義無礙縁所詮義通九地。然顯宗云
T2251_.64.0114b29: 初説善者。且約名由語發有餘説。難云。
T2251_.64.0114c01: 若爾何故正理七十六四左法無礙通
T2251_.64.0114c02: 云。上地中無名身等故。彼不別縁
T2251_.64.0114c03: 名等故。準彼約上三禪縁下名等。非
T2251_.64.0114c04: 五地耶。若爾實名等唯二地。答。彼無色
T2251_.64.0114c05: 二因。一自地無名等故。二亦不下名
T2251_.64.0114c06: 故。故釋詞無礙。唯二地中云上。諸地中
T2251_.64.0114c07: 尋伺故。彼地必無自言語然近人。此論
總説。正理。婆
T2251_.64.0114c08: 沙竝擧兩説。是故兩是。義門別故。光寶偏隨
語爲正非也。今云。汝不顯宗返非也。
T2251_.64.0114c09: 二十
一左
又名身等非所顯義 能説者成者。顯
T2251_.64.0114c10: 有情數攝所以。非所顯義者。顯非情
T2251_.64.0114c11: 所以。所顯義通情非情。彼所顯。名等是
T2251_.64.0114c12: 能顯故。光記釋爲是。惠暉非也
T2251_.64.0114c13: 二十
一左
又唯無覆無記性攝 唯言簡善不善。兼
T2251_.64.0114c14: 有覆。或唯但簡二。無覆言簡有覆。光記
T2251_.64.0114c15: 自性無記非四無記等。夫自性無記名攝
T2251_.64.0114c16: 切有爲無記。如正理三十六五左具如上辨
T2251_.64.0114c17: 然光記六二右
二目
非四無記下。前釋上文脱。今依
T2251_.64.0114c18: 古本之云。攝非所顯性成就。故唯
T2251_.64.0114c19: 無記。問。何故名等不音聲三性耶。解
T2251_.64.0114c20: 云。作意故欲彼語業。所以音聲隨發語
T2251_.64.0114c21: 於三性。非正作意引彼名等。故唯無
T2251_.64.0114c22: 記。故婆沙十五二左云。問。名等爲善爲
T2251_.64.0114c23: 無記。答。無記。非造業者故思起故。
T2251_.64.0114c24: 四大種。問。准下論文。虚妄語等縁名身
T2251_.64.0114c25: 等處起。是即縁名起語。解云。縁名之心
T2251_.64.0114c26: 遠因等起。非近因等起。若近因等起
T2251_.64.0114c27: 但縁音聲。不名等。如上所説至非得定
T2251_.64.0114c28: 等流者。此即第二明同分等。謂曰。至類通
T2251_.64.0114c29: 二義者釋同分。文意可知。此顯同分通
T2251_.64.0115a01: 唯有情。唯無覆無記。通異熟等流。與
T2251_.64.0115a02: 界相似法因。故通三界。唯是有情不
T2251_.64.0115a03: 非情已上二百一
十八字
T2251_.64.0115a04: 二十
一左
無想命根如前已辯十四不想中。前
T2251_.64.0115a05: 段三。謂名句文。此頌中有九種。其餘唯有
T2251_.64.0115a06: 二。即此兩。前説外更無別分別。故唯指
T2251_.64.0115a07: 前説。謂無想事論二右異熟。是五類門。既
T2251_.64.0115a08: 異熟。無記不言。又言廣果唯色界
T2251_.64.0115a09: 繋。又云彼有情中。中問想不起。是有情數
T2251_.64.0115a10: 門。命根具如第三二十二根中。彼七右 唯有
T2251_.64.0115a11: 漏。又八右唯異熟。又十二右唯無記。又十二右
T2251_.64.0115a12: 三界繋又次
上九右
十三右唯修斷。又唯有情
T2251_.64.0115a13: 數如次上九右壽煗識能持
T2251_.64.0115a14: 二十
二右
何縁不説得等者 等取非得二定。問。等
T2251_.64.0115a15: 言無隔。何唯知非得二定。解云。名。句。文。同
T2251_.64.0115a16: 分。無想。命根六有情已説。四相下説之。故今
T2251_.64.0115a17: 唯明得非得二定四種。得非得如論四十四左
T2251_.64.0115a18: 。一切有情無就非擇滅。有得必有
T2251_.64.0115a19: 非得。其二定次上五右無想定唯異生得。滅盡
T2251_.64.0115a20: 定唯聖者得。是竝皆有情數理在絶言
T2251_.64.0115a21: 二十
二右
餘所未説隨應准知 得非得二定四相
T2251_.64.0115a22: 等義門差別。如前具説。應各自文處
T2251_.64.0115a23: 倶舍論法義卷第五
T2251_.64.0115a24:
T2251_.64.0115a25:
T2251_.64.0115a26:
T2251_.64.0115a27:
T2251_.64.0115a28:
T2251_.64.0115a29:
T2251_.64.0115b01:
T2251_.64.0115b02:
T2251_.64.0115b03:
T2251_.64.0115b04:
T2251_.64.0115b05:
T2251_.64.0115b06:
T2251_.64.0115b07:
T2251_.64.0115b08:
T2251_.64.0115b09:
T2251_.64.0115b10:
T2251_.64.0115b11:
T2251_.64.0115b12:
T2251_.64.0115b13:
T2251_.64.0115b14:
T2251_.64.0115b15:
T2251_.64.0115b16:
T2251_.64.0115b17:
T2251_.64.0115b18:
T2251_.64.0115b19:
T2251_.64.0115b20:
T2251_.64.0115b21:
T2251_.64.0115b22:
T2251_.64.0115b23:
T2251_.64.0115b24:
T2251_.64.0115b25:
T2251_.64.0115b26:
T2251_.64.0115b27:
T2251_.64.0115b28:
T2251_.64.0115b29:
T2251_.64.0115c01:
T2251_.64.0115c02:
T2251_.64.0115c03:
T2251_.64.0115c04:
T2251_.64.0115c05:
T2251_.64.0115c06:
T2251_.64.0115c07:
T2251_.64.0115c08:
T2251_.64.0115c09:
T2251_.64.0115c10:
T2251_.64.0115c11:
T2251_.64.0115c12:
T2251_.64.0115c13:
T2251_.64.0115c14:
T2251_.64.0115c15:
T2251_.64.0115c16:
T2251_.64.0115c17:
T2251_.64.0115c18:
T2251_.64.0115c19:
T2251_.64.0115c20:
T2251_.64.0115c21:
T2251_.64.0115c22:
T2251_.64.0115c23:
T2251_.64.0115c24:
T2251_.64.0115c25:
T2251_.64.0115c26:
T2251_.64.0115c27:
T2251_.64.0115c28:
T2251_.64.0115c29:
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 
Footnote:
 

[First] [Prev+100] [Prev] 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 [Next] [Next+100] [Last] [行番号:/]   [返り点:/] [CITE]