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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64
T2251_.64.0191a01: 即四百斛爲佉梨二十。婆訶入四百斛之 T2251_.64.0191a02: 器。長含云篅受六十四斛。樓炭云百二十 T2251_.64.0191a03: 斛四斗。雜含七千八百八十斛。何依一文自 T2251_.64.0191a04: 定度量。而得非西天生國已知度量説。同 T2251_.64.0191a05: 本異譯四經有如是之異。如此金與大魚 T2251_.64.0191a06: 呉服三種尺不同。又智論十三云六十斛 T2251_.64.0191a07: 胡麻
T2251_.64.0191a12: 今此文雖不説最後身菩薩無中夭事。理 T2251_.64.0191a13: 必應有。故下文云。非自害非他害者。一切 T2251_.64.0191a14: 那落迦乃至住最後身菩薩。然依大乘。最 T2251_.64.0191a15: 後身菩薩多據化相。非實後身。若依實者。 T2251_.64.0191a16: 初地已上即無中夭。何須遠説後菩薩無 T2251_.64.0191a17: 中夭耶。故知下文説彼後身菩薩無中夭 T2251_.64.0191a18: 者。是權非實。故此不論 T2251_.64.0191a19: 文化三丙寅年五月十日於江戸深川靈 T2251_.64.0191a20: 巖寺山内智燈寮講此十一卷畢 T2251_.64.0191a21: 快道林常
T2251_.64.0191a24: T2251_.64.0191a25: T2251_.64.0191a26: 豐山上毛沙門快道記
T2251_.64.0191b01: 非
T2251_.64.0191b04: 今云從手非也。析思積切。音錫。説文破木
T2251_.64.0191b07: 折中也。又曲也。又挫也。又止也。又毀也。全 T2251_.64.0191b08: 非今意。形音相近。諸教多差須辨。極微
T2251_.64.0191b11: 麁細倶實。一説部等麁細倶假。二十唯識論
T2251_.64.0191b14: 爲境。或應多極微和合或和集。初勝論外道 T2251_.64.0191b15: 所立。九實中四大有極微。諸法能造體常兩 T2251_.64.0191b16: 兩合生子孫微等。次極微各別古薩婆多。次 T2251_.64.0191b17: 和合經部。後和集新薩婆多正理師。彼疏
T2251_.64.0191b20: 合成阿耨。五識既縁實法爲境故。故不縁 T2251_.64.0191b21: 阿耨已上。故處等爲眼等識境時。其實極微 T2251_.64.0191b22: 一一各別爲境。不縁假故。有實體能生識 T2251_.64.0191b23: 故。經部師實有極微非五識境。五識上無極 T2251_.64.0191b24: 微相故。此七合成成阿耨色。以上麁顯體 T2251_.64.0191b25: 雖是假。五識上有此相故爲五識境。一一 T2251_.64.0191b26: 實微既不縁著。故須和合成一麁假五識方 T2251_.64.0191b27: 縁。其正理師恐違自宗。眼識五識不縁假 T2251_.64.0191b28: 法異於經部。若順於古。即有五識之上無 T2251_.64.0191b29: 微相。故非所縁失。遂復説言。色等諸法各 T2251_.64.0191c01: 有多相。於中一分是現量境故。諸極微相資 T2251_.64.0191c02: 各有一和集相。此相實有各能發生似己相
T2251_.64.0191c05: 且古薩婆多以七極微成其麁相。由彼相 T2251_.64.0191c06: 近似成一相。據實七微各各自成麁相。不 T2251_.64.0191c07: 説相資。若新薩婆多。其七極微同聚相近相 T2251_.64.0191c08: 資與力各各成其大相。不以相似合相方
T2251_.64.0191c11: 從拏色始五識得。若一一微唯意識得。非 T2251_.64.0191c12: 五識境。經部所縁五識境同有部説。然能成 T2251_.64.0191c13: 七微是實。所成拏色是假。又極微假實四句 T2251_.64.0191c14: 分別。一麁假細實經部師。二麁實細假大乘 T2251_.64.0191c15: 極微法處所攝是假想立故。三麁細倶實薩 T2251_.64.0191c16: 婆多。四麁細倶假一説。説假等。又有四句。 T2251_.64.0191c17: 麁細倶假一説部。倶實有部。倶句説假及出
T2251_.64.0191c23: 位。然後於中辨色聲等極微差別。此析所 T2251_.64.0191c24: 至名假極微。令惠尋思極生喜故。又第四
T2251_.64.0192a04: 宗過未無體現在有體。故依諸因縁。未來未 T2251_.64.0192a05: 生法。今自體生未落遮過去頃是刹那量。
T2251_.64.0192a08: 或有動法行度一極微 第二釋寄極微以 T2251_.64.0192a09: 顯其相。惠暉云。據實即當處生即當處 T2251_.64.0192a10: 滅。相續位中假説動也。若度二極微名一 T2251_.64.0192a11: 刹那即刹那有前後。若度一極微名二刹 T2251_.64.0192a12: 那即極微有分量。此論念與刹那無別。世 T2251_.64.0192a13: 間行速疾無過日月。四天下徑有十二億
T2251_.64.0192a16: 萬刹那。日行一歩名一刹那。尚一日月行三
T2251_.64.0192a21: 那唯是算數之法。如此秤尺寸等量極少之 T2251_.64.0192a22: 名。無佛法時此數常定。此生滅刹那即是諸 T2251_.64.0192a23: 法生滅之量
T2251_.64.0192b01: 示之。彼曰。有作是言。如中年女緝積
T2251_.64.0192b04: 毛從指間出隨所出量是恒刹那。是擧麁 T2251_.64.0192b05: 顯細。以刹那難知故。有説。此麁非刹 T2251_.64.0192b06: 那量。如我義者。如壯士彈指頃經六十 T2251_.64.0192b07: 四刹那。有説不爾。如我義者。如二壯 T2251_.64.0192b08: 夫製斷衆多迦尸細縷。隨爾所縷斷經爾 T2251_.64.0192b09: 所刹那。有説不爾。如我義者。如二壯夫 T2251_.64.0192b10: 執挽衆多迦尸細縷。有一壯士以至那國 T2251_.64.0192b11: 百練剛力犍疾而斷。隨爾所縷斷經爾所刹 T2251_.64.0192b12: 那。有説。猶麁非刹那量。實刹那量世尊 T2251_.64.0192b13: 不説。云何知然。如契經説。譬如四善射夫 T2251_.64.0192b14: 欲射四方。有一犍夫曰。汝等一時放箭。我
T2251_.64.0192b18: 念有九十刹那。一刹那有九百生滅。如是 T2251_.64.0192b19: 一念有九十刹那。合經九萬一千生滅。止觀
T2251_.64.0192b22: 刹那數量之時通名。既時極少名一刹那。時 T2251_.64.0192b23: 多爲一劫。劫既有大小。刹那亦有麁細。故
T2251_.64.0192b27: 小。念亦復爾。彼科註云。以九十小刹那爲
T2251_.64.0192c02: 佛出世方有。此論刹那即是算數法。不可 T2251_.64.0192c03: 將生滅難也 T2251_.64.0192c04: 今且辨前踰繕那等 光爲答。頌疏爲別問。 T2251_.64.0192c05: 今云光爲正。對下今當字云且故
T2251_.64.0192c08: 微合生子微等。今何故七七合成。答。如 T2251_.64.0192c09: 外道者實唯極微生諸法。今瞿曇家依算數 T2251_.64.0192c10: 法。寄觀門以説之。謂以有方必有六方中 T2251_.64.0192c11: 間七分故。簡擇惠分析之從麁至細。漸漸 T2251_.64.0192c12: 去七分方至阿拏不能更析。若析之則 T2251_.64.0192c13: 成空不成色。由此理故集成時亦七七積 T2251_.64.0192c14: 集。是即但算數之法。約觀門非實事成也」
T2251_.64.0192c17: 少立極微名。從七波羅摩阿拏成一阿拏。 T2251_.64.0192c18: 即從七極微方成一微。舊語音訛故名阿 T2251_.64.0192c19: 耨。或極微者是邊際義。舊者謂方廣大莊嚴
T2251_.64.0192c28: 微故
T2251_.64.0193a04: 指横布二十四ニ T2251_.64.0193a05: 云。竪積太長。横布甚短。婆沙既云二十四節 T2251_.64.0193a06: 成一肘。恐是正者此何迷倒。謂横布甚短 T2251_.64.0193a07: 自當不思。故舊論。雜心。正理。顯宗竝云二 T2251_.64.0193a08: 十四指。然婆沙曰。二十四指節成一肘者。 T2251_.64.0193a09: 既置指言。其節字横字誤乎。或竝字乎。若 T2251_.64.0193a10: 不爾者指言徒然。然計肘量諸師各異。
T2251_.64.0193a15: 從之。建立略記云。一尺四寸也。惠運云。一 T2251_.64.0193a16: 尺二寸。婆沙十七音釋一尺八寸。頌疏亦一
T2251_.64.0193a19: 柳切。臂節也。此有二種。擧一肘一尺八寸。
T2251_.64.0193a24: 肘自肘本端至中指末是爲肘。又隨代代
T2251_.64.0193a27: 爲定○隋煬帝立斗尺秤準古立樣。餘親 T2251_.64.0193a28: 見之。唐朝御宇任世兩用不違古典。故唐
T2251_.64.0193b02: 無事不平。此則閻浮通用。豈止姬周古法。 T2251_.64.0193b03: 例如此方尺有種種異
T2251_.64.0193b06: 記竝鄭玄皆七尺曰仞。小雅四尺謂仞。倍謂 T2251_.64.0193b07: 尋。尋舒兩肱。或五尺曰尋。倍尋曰常也。
T2251_.64.0193b10: 用五尺歩法也
T2251_.64.0193b16: 由旬爲四十里。新家多以二里爲倶盧舍。 T2251_.64.0193b17: 十六里爲踰繕那。西天方俗不同。傳持者 T2251_.64.0193b18: 隨爲異。亦於譯時漢陳隋唐宋各斗尺法
T2251_.64.0193b21: 倶盧舍。所以者何。摩掲陀國其地平正去村 T2251_.64.0193b22: 雖近而不聞聲。北方高下アレハ遠猶聲及。是 T2251_.64.0193b23: 故北方倶盧舍大。準之摩掲陀國若十六里 T2251_.64.0193b24: 若四十里。北方倍即若三十二里若八十里。 T2251_.64.0193b25: 大智論曰。由旬三別。大八十里。中六十里。下 T2251_.64.0193b26: 四十里。謂中邊山川不同。致行里不等。具 T2251_.64.0193b27: 如稠林
T2251_.64.0193c03: 月。其一從月。其二從日。五年中間十二日。 T2251_.64.0193c04: 又九日。又六日。又三日。又十五日。此中日夜 T2251_.64.0193c05: 是其長短。月者分別三用。一者分別月。二 T2251_.64.0193c06: 分別十五日。三分別圓滿。日者分別夜日。 T2251_.64.0193c07: 分別夏冬秋節。分別年。是三用。從日得成 T2251_.64.0193c08: 閏月有兩者。一從月二從日。是潤月者。 T2251_.64.0193c09: 從月所作。四月日應作兩小月。一小月者。 T2251_.64.0193c10: 是第三半中。第二小月第七半中。一年之中 T2251_.64.0193c11: 應六小月。五月足少三十日。此三十日應補 T2251_.64.0193c12: 五年中。若不作小月則月圓不當時。是小 T2251_.64.0193c13: 月者從日所作。依世間説以三十牟休多 T2251_.64.0193c14: 決定是一日。夜分三十牟休多爲六十分。日 T2251_.64.0193c15: 行疾故五十九分。便周長餘一分。因是事 T2251_.64.0193c16: 故二月則長一日。又二月復長一日。乃至一 T2251_.64.0193c17: 年足長六日。如是五年則長一月。以是一 T2251_.64.0193c18: 月補五年中。是爲日家潤月。若不作潤者 T2251_.64.0193c19: 時節及年差壞不當。復次五年應兩潤月。第
T2251_.64.0193c23: 年而一潤。猶餘二千九百二十二分。五年 T2251_.64.0193c24: 而二潤乃少四千三百八十三分。如是多 T2251_.64.0193c25: 有餘有少。至十九年七潤。平均而無餘分。 T2251_.64.0193c26: 無減少也
T2251_.64.0194a04: 舊論。準彼唯是述六減相。未可知是頌。 T2251_.64.0194a05: 彼無故有頌言四字故。若攝前義應如論
T2251_.64.0194a08: 相。是引有頌以述釋前義。故問云何如是。 T2251_.64.0194a09: 不言依何知之。故非唯引證
T2251_.64.0194a13: 記三釋。第一爲勝。後二非也。第二釋空無 T2251_.64.0194a14: 別體者。豈唯空劫。第三同婆沙。今論與彼
T2251_.64.0194a18: 立中間劫。今不爾。別立爲中位。三次第別。 T2251_.64.0194a19: 彼唯在意明二十量故爲初。今爲別立故 T2251_.64.0194a20: 在成後釋
T2251_.64.0194a24: 爲趣壞。欲界全色少分爲界壞。次情非情 T2251_.64.0194a25: 門。與前二門互有寛狹。頌疏復有上更加 T2251_.64.0194a26: 界壞言。雖無正。顯諸本而於義無大失。然 T2251_.64.0194a27: 未攝文相趣也
T2251_.64.0194b01: 壞劫。麟云。此界中若不定業者。容後時受 T2251_.64.0194b02: 故。或全不受。若定業者他方受也。泰約業 T2251_.64.0194b03: 盡未盡。於盡有二。已墮者業盡命終。未墮 T2251_.64.0194b04: 者於此世修善。彼受業盡不於生也。寶述 T2251_.64.0194b05: 爲壞之相。彼生餘獄故。此獄即是壞。麟辨 T2251_.64.0194b06: 定不定業。三師竝爲是。各示一邊故。此 T2251_.64.0194b07: 中他方三千大千之餘也。大千一時成壞故。
T2251_.64.0194b13: 處何得有。有説由人業増上力有非情物。 T2251_.64.0194b14: 似傍生現乳酪等味作諸事業。問。人身今 T2251_.64.0194b15: 有八萬戸蟲。住持令身相續。彼時既缺。身 T2251_.64.0194b16: 云何存。答。爾時人身法爾住。如諸菩薩轉輪 T2251_.64.0194b17: 王身。雖無諸蟲而法爾住。論主不取可知。 T2251_.64.0194b18: 然正理師擧婆沙有説及雜心論主彼十一
T2251_.64.0194b23: 若壞時無極微者成時積何物成。有部 T2251_.64.0194b24: 積風成。風種子。準智度論劫火無灰。 T2251_.64.0194b25: 隨火起即盡。若有灰者灰是何物能壞。若 T2251_.64.0194b26: 有灰者即壞劫義不成也
T2251_.64.0194b29: 依處地居故。所依三輪先成。而九山八海等 T2251_.64.0194c01: 成。故不別云也
T2251_.64.0194c06: 十歳。次復百年復減十歳。次第漸減至餘
T2251_.64.0194c10: 可減二百六十歳乎。然今七十餘爲定命。 T2251_.64.0194c11: 是實百年減一歳。實順現事。因之思之。 T2251_.64.0194c12: 處處十言皆一字之誤也。未審可考。神泰 T2251_.64.0194c13: 疏云。然一中劫從十歳時上至八萬。於八 T2251_.64.0194c14: 萬歳於無量阿僧祇受多八萬歳。後從八
T2251_.64.0194c21: 五壞有情。五劫壞器。五劫成器。十五成有 T2251_.64.0194c22: 情。第三如是説者如今。而云別業難轉非
T2251_.64.0194c29: 以明。五蘊爲體。大乘即以二十四不相應 T2251_.64.0195a01: 中時爲體。婆沙有説爲色。簡彼等云唯。 T2251_.64.0195a02: 又決定義。不増不減唯五蘊爲體故
T2251_.64.0195a05: 又出法住經
T2251_.64.0195a10: 證理故立以解脱名。全非零落義名解脱
T2251_.64.0195a17: 八處忘失。如此大劫次第數至第六十處名
T2251_.64.0195a20: 二阿僧祇耶數時名一劫阿僧祇耶。問。今
T2251_.64.0195a23: 炳然。舊論對中間失云第六十。婆沙對後 T2251_.64.0195a24: 有八言五十二。竝是非錯誤。蓋梵本異耳。 T2251_.64.0195a25: 何故作異。誰可知異。若誦者異。若寫手殊。 T2251_.64.0195a26: 若引證本經阿僧祇有爲五十二。有爲第 T2251_.64.0195a27: 六十作此異。或經論皆悉無數次。義解者 T2251_.64.0195a28: 作缺中缺後之別。皡按。如舊論居最 T2251_.64.0195a29: 後爲盡理。既云無數。豈非顯數至極。亦 T2251_.64.0195b01: 諸經論中開示數廣大則并皆云無數劫。更 T2251_.64.0195b02: 不説餘名。故又解。如大乘花嚴阿僧祇品。 T2251_.64.0195b03: 雖百二十餘數而最後百餘處云阿僧祇。更 T2251_.64.0195b04: 有十數。今亦可爾。若爾如婆沙第五十二 T2251_.64.0195b05: 義也。問。此論列五十二類而云餘八。豈 T2251_.64.0195b06: 非此後。答。標六十數唯列五十二。其八種 T2251_.64.0195b07: 無之故云忘餘。中後豈可決
T2251_.64.0195b13: 有潤己無潤己。況彼二應擧二事。舊論
T2251_.64.0195b16: 所共見如此。復有餘人恒習大悲。於中 T2251_.64.0195b17: 無自利益。欣樂行利益他事。是故此可比。 T2251_.64.0195b18: 次科亦如是。今就省略。識者可知差別
T2251_.64.0195b26: ![]() T2251_.64.0195b27: [IMAGE] T2251_.64.0195b28: [IMAGE] T2251_.64.0195b29: [IMAGE] T2251_.64.0195c01: ![]() T2251_.64.0195c02: [IMAGE] T2251_.64.0195c03: [IMAGE] T2251_.64.0195c04: [IMAGE] T2251_.64.0195c05: [IMAGE] T2251_.64.0195c06: [IMAGE] T2251_.64.0195c07: [IMAGE] T2251_.64.0195c08: [IMAGE] T2251_.64.0195c09: [IMAGE] T2251_.64.0195c10: [IMAGE] T2251_.64.0195c11: [IMAGE] T2251_.64.0195c12: [IMAGE] T2251_.64.0195c13: [IMAGE] T2251_.64.0195c14: [IMAGE] T2251_.64.0195c15: [IMAGE] T2251_.64.0195c16: [IMAGE] T2251_.64.0195c17: [IMAGE] T2251_.64.0195c18: [IMAGE] T2251_.64.0195c19: [IMAGE] T2251_.64.0195c20: [IMAGE] T2251_.64.0195c21: [IMAGE] T2251_.64.0195c22: [IMAGE] T2251_.64.0195c23: [IMAGE] T2251_.64.0195c24: [IMAGE] T2251_.64.0195c25: [IMAGE] T2251_.64.0195c26: [IMAGE] T2251_.64.0195c27: [IMAGE] T2251_.64.0195c28: [IMAGE] T2251_.64.0195c29: [IMAGE] T2251_.64.0196a01: ![]() T2251_.64.0196a02: [IMAGE] T2251_.64.0196a03: [IMAGE] T2251_.64.0196a04: [IMAGE] T2251_.64.0196a05: [IMAGE] T2251_.64.0196a06: [IMAGE] T2251_.64.0196a07: [IMAGE] T2251_.64.0196a08: [IMAGE] T2251_.64.0196a09: [IMAGE] T2251_.64.0196a10: [IMAGE] T2251_.64.0196a11: [IMAGE] T2251_.64.0196a12: [IMAGE] T2251_.64.0196a13: [IMAGE]
T2251_.64.0196a17: 劫合爲賢劫。第一住劫已有四佛。餘劫餘佛
T2251_.64.0196a21: 葉佛。第九劫有釋迦。第十劫有彌勒。有曰。 T2251_.64.0196a22: 四佛竝第九劫。彌勒當賢劫第五佛也。問。 T2251_.64.0196a23: 長阿含云。毘婆尸佛人壽八萬時出世。尸棄 T2251_.64.0196a24: 佛人壽七萬歳時出世。毘舍浮佛人壽六萬歳 T2251_.64.0196a25: 時出世。 T2251_.64.0196a26: 含牟尼佛人壽三萬歳時出世。迦葉佛人壽 T2251_.64.0196a27: 二萬歳時出世。釋迦人壽一百歳時出世。彌 T2251_.64.0196a28: 勒佛人壽八萬歳時出世。豈前三佛同住劫。 T2251_.64.0196a29: 答。五濁經明。賢劫前四佛同出。第九住劫。或 T2251_.64.0196b01: 云。住劫中初五劫無佛。阿含經説佛出世時 T2251_.64.0196b02: 人壽長短不説同劫。亦不相違。麟云。即賢 T2251_.64.0196b03: 劫中四佛出世。以倶在此第九劫漸滅住中。 T2251_.64.0196b04: 又前八劫無佛出世。彌勒佛第九劫出。又准 T2251_.64.0196b05: 彌勒經。今劫是刀兵劫。又准此文。後十一劫 T2251_.64.0196b06: 更有九百九十六佛出世。時恐大促。新云。 T2251_.64.0196b07: 詳其賢劫似是風災劫。於六十四劫中此 T2251_.64.0196b08: 爲第一劫。總六十四劫爲一賢劫。於中千佛 T2251_.64.0196b09: 理亦可然。應更詳撿。大乘此別。智論第四
T2251_.64.0196b12: 人壽七萬歳時。第三人壽六萬歳時。第四人 T2251_.64.0196b13: 壽五萬歳時。第五人壽四萬歳時。第六人壽 T2251_.64.0196b14: 三萬歳時。第七人壽二萬歳時。第八人壽百
T2251_.64.0196b19: 能得道。何況人中不大樂。三十六種不淨 T2251_.64.0196b20: 易可教化。以是故人壽過八萬歳佛應出。 T2251_.64.0196b21: 是中人無病心樂故。人皆利根福徳。福徳利 T2251_.64.0196b22: 根故應易得道。復次師子鼓音王佛時人壽 T2251_.64.0196b23: 十萬歳。明王佛時人壽七百阿僧祇劫。阿彌 T2251_.64.0196b24: 陀佛國人壽無量阿僧祇劫。汝云何言過八
T2251_.64.0196b28: 不能具成佛所作故。謂一切佛出現世間。
T2251_.64.0196c02: 設出世爲佛事少故。於爾時佛不出世。經 T2251_.64.0196c03: 主於此作是釋言。五濁極増 T2251_.64.0196c04: 不今世人減百歳。五濁雖増而有能辨入 T2251_.64.0196c05: 正決定。離染得果。佛唯爲此應出現世間。 T2251_.64.0196c06: 故彼所言非爲善釋。非百年位佛出世時。 T2251_.64.0196c07: 一切皆能遵崇聖教。入正決定得果。可言 T2251_.64.0196c08: 減百一分不能辨斯佛事。故無佛出。然 T2251_.64.0196c09: 於減百設佛出世。亦有一分能遵崇教等。 T2251_.64.0196c10: 如百年時佛何不出。若謂減百堪化有 T2251_.64.0196c11: 情極尠少故佛不出者。是則應説前所立因 T2251_.64.0196c12: 不能具成佛所作故。雖於減百五濁極増。 T2251_.64.0196c13: 不能具成佛所作事。由斯故佛不出世間。
T2251_.64.0196c16: 以
T2251_.64.0196c19: 出世。彌勒増劫出世。答。釋迦願於惡劫教 T2251_.64.0196c20: 化。行苦行等。竝異彌勒。彌勒願好時教化。 T2251_.64.0196c21: 所以不説超劫。又釋迦衆生遭苦發心。樂 T2251_.64.0196c22: 即退敗。彌勒衆生樂即發心。苦即退敗。如倶 T2251_.64.0196c23: 胝耳樂妙樂具故。所以不同。見惡時出厭 T2251_.64.0196c24: 心深故。樂時出者欣心勝故
T2251_.64.0196c29: 加業濁除見濁。見由業起見故。文句四
T2251_.64.0197a09: 五百仙人在伊師迦山中修道。本是聲聞 T2251_.64.0197a10: 出無佛世。獼猴爲現佛弟子相。彼皆學之 T2251_.64.0197a11: 證獨覺果。何故彼如是爲先世聲聞。答。彼 T2251_.64.0197a12: 依今先説意派擧五百仙人事。故爾也。非 T2251_.64.0197a13: 爲盡理。今第二説依本經苦行文爲凡夫。
T2251_.64.0197a21: 礙。而現身不受教故亦不爲他説。念過去 T2251_.64.0197a22: 佛説法故應説法。或 T2251_.64.0197a23: 或忘失名句文身之不説法。次無慈悲 T2251_.64.0197a24: 彼第六説言獨覺無大悲故不説法。次無 T2251_.64.0197a25: 機 T2251_.64.0197a26: 獨覺所化有情故不説法。初
T2251_.64.0197a29: 獨覺應爲他三界出離説法。得四無礙解 T2251_.64.0197b01: 故。如佛世尊等。如諸薄地凡夫。第二 T2251_.64.0197b02: 作量。第三 T2251_.64.0197b03: 種性法應如是。雖得無礙解。而不樂説 T2251_.64.0197b04: 法。欲有饒益惟現神通。或但爲他授八齋 T2251_.64.0197b05: 戒。豈無慈悲而現通益他。量云。獨覺應非 T2251_.64.0197b06: 無慈悲。現通益他故。如佛世尊聲聞等。第 T2251_.64.0197b07: 四 T2251_.64.0197b08: 可有所化機。爾時有情起有漏對治道故。 T2251_.64.0197b09: 如如來等出世時。光記皆許説法致救 T2251_.64.0197b10: 叙 T2251_.64.0197b11: 名句文忘失故
T2251_.64.0197b14: 解。不願説法故。是同婆沙第十四説義
T2251_.64.0197b17: 沙第十一説。夫説正法皆爲破我。獨覺出 T2251_.64.0197b18: 世時。衆生著我堅固 T2251_.64.0197b19: 四説云。彼審觀察。設我説法彼即能入正 T2251_.64.0197b20: 定離性。得果離染及漏盡者。我亦當説。然 T2251_.64.0197b21: 不能如是。我何能唐捐其功耶。第三因者 T2251_.64.0197b22: 同婆沙第一説。彼曰。彼受寂靜樂獨處故
T2251_.64.0197b25: 擧此初後二義而破云。若自有能他有根 T2251_.64.0197b26: 欲。棄而不齊度。豈名有慈悲。是故如前 T2251_.64.0197b27: 釋爲善。今破云。雖無説希望。而現通以度 T2251_.64.0197b28: 不缺慈悲。又避攝衆者。對佛世尊等集 T2251_.64.0197b29: 衆説法。本樂閑寂故。若遭有縁人。或神通 T2251_.64.0197c01: 等化益。全非缺悲也
T2251_.64.0197c10: 雀。名阿育。正法治化。又復廣布我舍利。當 T2251_.64.0197c11: 造八萬四千法王之塔安樂無量衆生。準 T2251_.64.0197c12: 此經文。減末下八萬逈矣。皡案。阿育王性 T2251_.64.0197c13: 柔潤愍衆生弘正法等似輪王。故稱賛云 T2251_.64.0197c14: 輪王。如非實成就自在故成就七寶。故唯 T2251_.64.0197c15: 云輪王不云鐵輪也。又如吾邦今上帝稱 T2251_.64.0197c16: 金輪聖王
T2251_.64.0197c22: 即輪持業釋。由轉輪之王第三轉依主釋
T2251_.64.0197c27: 銅輪王除北狗盧及西倶陀尼。鐵輪王則唯 T2251_.64.0197c28: 贍部洲。夫輪王者。將即大位。隨福所感有 T2251_.64.0197c29: 大輪寶浮空來應。咸有金銀銅鐵異。境乃 T2251_.64.0198a01: 四三二一之差。因其先瑞即以爲號。此 T2251_.64.0198a02: 四輪住處唯此贍部洲地。餘三洲何故不出。 T2251_.64.0198a03: 以餘三洲壽量決定千與五百二百五十故。 T2251_.64.0198a04: 無無量八萬等故
T2251_.64.0198a11: 色具足。天金所造非世所有。輪徑丈四。是則
T2251_.64.0198a15: 三第三説四輪王。或是別部誦。衆録附小 T2251_.64.0198a16: 乘。有人云非必小乘誦者臆度未見經本 T2251_.64.0198a17: 之失。若契經中。設準例説何云就勝但説 T2251_.64.0198a18: 金輪
T2251_.64.0198a23: 舍。王二洲者有銅鐵寶。其量正等二倶盧 T2251_.64.0198a24: 舍。有鐵輪寶。其量正等一倶盧舍。如四輪 T2251_.64.0198a25: 寶有此差別。應知餘寶亦有差別。謂王四 T2251_.64.0198a26: 洲者餘寶最勝。乃至王一洲者餘寶最劣。 T2251_.64.0198a27: 準之餘三輪王亦成就七寶。但有勝劣。又
T2251_.64.0198b03: 順化。各自願教勅我等。王三洲者遣使 T2251_.64.0198b04: 往然後從化王二洲者興師現威後從化。 T2251_.64.0198b05: 王一洲者便自往彼奮識揮刃。然後從化。 T2251_.64.0198b06: 珠林云。論云鐵輪有二百五十輻銅輪有五 T2251_.64.0198b07: 百輻。銀輪有七百五十輻。金輪有千輻輪。 T2251_.64.0198b08: 鮮本云。此王定是轉金輪王。轉餘輪王。正理。 T2251_.64.0198b09: 顯宗亦然。舊論云。此王必是輪王。若餘轉 T2251_.64.0198b10: 輪王生亦爾。明本同今。隨義竝通
T2251_.64.0198b13: 無有二竝出世間。如舍利子尚無竝出。況 T2251_.64.0198b14: 麟角喩勝彼多倍
T2251_.64.0198b17: 無是處。若世中有一轉輪王治者。必有是 T2251_.64.0198b18: 處。阿 T2251_.64.0198b19: 世中有一如來者。必有是處。此中無道理 T2251_.64.0198b20: 曰無處。無其位曰無位。無可某時云非 T2251_.64.0198b21: 前非後。總言無道理亦不可爲言論也。
T2251_.64.0198b24: 經部十方界多佛出世。大乘同經部而大破
T2251_.64.0198c03: 對今佛有二如來。於現在無二。今但現在 T2251_.64.0198c04: 文。故彼未佛印決文云。過去三耶三佛與我 T2251_.64.0198c05: 等。未來三耶三佛與我等。欲使現在有二 T2251_.64.0198c06: 佛出世無有是處
T2251_.64.0198c09: 爲千世界。於千世界中。我得自在。亦知彼 T2251_.64.0198c10: 彼處。無有晝夜。三藏中千世界言。或呼大
T2251_.64.0198c17: 作
T2251_.64.0198c21:
T2251_.64.0198c24: 足。從東方來而在殿前。非人所造。去地七 T2251_.64.0198c25: 仞漸漸至王前。是時輪寶迴向東方。聖王亦 T2251_.64.0198c26: 從輪寶去。栗散王及人民皆悉迎。又聖王 T2251_.64.0198c27: 在殿上。時象寶從南方來。而有六牙。衣毛 T2251_.64.0198c28: 極白七處齊整。皆以金銀珍寶飾之。飛行 T2251_.64.0198c29: 虚空。聖王清旦乘此象寶遊四洲外治化 T2251_.64.0199a01: ![]() T2251_.64.0199a02: [IMAGE] T2251_.64.0199a03: [IMAGE] T2251_.64.0199a04: [IMAGE] T2251_.64.0199a05: [IMAGE] T2251_.64.0199a06: [IMAGE] T2251_.64.0199a07: [IMAGE] T2251_.64.0199a08: [IMAGE] T2251_.64.0199a09: [IMAGE] T2251_.64.0199a10: [IMAGE] T2251_.64.0199a11: [IMAGE] T2251_.64.0199a12: [IMAGE] T2251_.64.0199a13: [IMAGE] T2251_.64.0199b14: 人民。又馬寶從西方來。毛衣極青。行不移 T2251_.64.0199b15: 動。飛行空。王乘此馬經四天下治化人 T2251_.64.0199b16: 民。又珠寶從東方來。有八角。四面大 T2251_.64.0199b17: 光。長一尺六寸。王夜半集四部之衆。以此 T2251_.64.0199b18: 寶置高幢頭光照十二由旬。又玉女寶現。 T2251_.64.0199b19: 顏貌端正。面如桃華色。不長不短。不白 T2251_.64.0199b20: 不黒。口氣如優鉢摩草香。身作栴檀香。恒 T2251_.64.0199b21: 侍從轉輪聖王。又居士寶出現。身體紅色。高 T2251_.64.0199b22: 才智達。無事不閑。又得天眼通。白王言。若 T2251_.64.0199b23: 王須金銀珍寶盡當倶給。王欲試此。度水 T2251_.64.0199b24: 未至彼岸。便語居士言。我今欲須珍寶。 T2251_.64.0199b25: 居士即前長跪叉手向水尋時水中七寶涌 T2251_.64.0199b26: 出。又典兵寶自然來應。聰明蓋世預知人 T2251_.64.0199b27: 情。身體紅色。至王處白言。若王欲須兵衆。 T2251_.64.0199b28: 正爾給辨。進止之宜不失時節。隨王所念
T2251_.64.0199c15: 得寶名
T2251_.64.0199c19: 文云乘自業。又解。今文義通禀受於自業之 T2251_.64.0199c20: 生。故舊論云。此人若受生餘人由自宿業 T2251_.64.0199c21: 生。受言當禀。由言當乘
T2251_.64.0199c26: 了不隱昧。三極圓滿無減缺。雜含讃滅 T2251_.64.0199c27: 後百年鐵輪王阿育王頌曰。七寶自投四八 T2251_.64.0199c28: 光瑩
T2251_.64.0199d15: 作固誤也。舊論頌曰。由財顧守田。長行 T2251_.64.0199d16: 共顧此人爲守田主。別行本頌亦作顧。 T2251_.64.0199d17: 廣韻雇古慕切。音顧。相承備爲雇賃字。集韻 T2251_.64.0199d18: 傭也。韻會通作顧
T2251_.64.0199d24: 猖狂 應音云。齒楊切。謂變易情性也。亦
T2251_.64.0199d28: 稱衡也。量斗斛也。正理三十二音釋。銓衡也。 T2251_.64.0199d29: 量量度也
T2251_.64.0200a03: 瑜伽第二云大等意。倫記一之下云。摩訶三 T2251_.64.0200a04: 摩多此云大等意。大衆齊等意樂共同立以 T2251_.64.0200a05: 爲尊者。按三摩是等梵。爲共許王蓋義翻」
T2251_.64.0200a09: 劫中有十九減。最初減終刀病災起。次第二 T2251_.64.0200a10: 疾。次第三飢。至第四減復刀等起。故婆沙
T2251_.64.0200a13: 漸増壽量。爾時名爲度刀兵劫。疾軌各復
T2251_.64.0200a19: 如是義。而麟記皆云十歳言相續起者誤
T2251_.64.0200a22: 倶舍説小三災皆於十歳時起。仍別劫生。今 T2251_.64.0200a23: 者大乘同於一劫。三十二十十歳之時起。劍 T2251_.64.0200a24: 疾刀如次不同。倫記全同。劫初章亦爾。是 T2251_.64.0200a25: 伽第二卷明説也
T2251_.64.0200a28: 疫釋名疫役也。言有鬼行役也。即疫癘鬼
T2251_.64.0200b02: 顯宗竝從幾何。答。字典云。按説文飢饑二 T2251_.64.0200b03: 字。飢訓餓。居夷切。饑訓穀不熟。居衣切。汪 T2251_.64.0200b04: 來虞方伯説。饑饉之饑從幾飢渇之飢從几。 T2251_.64.0200b05: 諸韻書倶分別支微兩韻。止集韻飢字訓。或 T2251_.64.0200b06: 從幾。經傳頗通用。長箋云。近代喜茂密者 T2251_.64.0200b07: 通作饑。趨簡便者通作飢。遂成兩謬。經傳
T2251_.64.0200b18: 乘。瑜伽第二全倒饑疾刀次。答。二十住劫 T2251_.64.0200b19: 有十九減。則六三災。又一災。輪轉起故。約 T2251_.64.0200b20: 初三。若第二減爲初。若第三減爲初。若逆 T2251_.64.0200b21: 次説。若隔越示故有此異。又解。諸經論異 T2251_.64.0200b22: 説。不可必和會求所以
T2251_.64.0200b25: 正。對下心故。圓暉不斷義非也。爲言第四 T2251_.64.0200b26: 轉絶於縈纒。彼諸染爲縁。瞋増盛故。故特
T2251_.64.0200b29: 轉増上。然光記云。邪法諸惡法。應知此時亦 T2251_.64.0200c01: 起餘惑。從強過重偏説貪瞋者非也 T2251_.64.0200c02: 騁 T2251_.64.0200c03: 逞 正韻曰騁丑郢切。音逞。又逞丑郢切。音 T2251_.64.0200c04: 騁。音同寫手致異。其義別。騁玉篇直馳也。
T2251_.64.0200c07: 爾。字書未見。按正理。顯宗曰凶狂。凶虚容 T2251_.64.0200c08: 切。説文象地穿交陷其中。徐曰。惡不可居 T2251_.64.0200c09: 地。象地之塹也。惡可陷人也。晋語註亦
T2251_.64.0200c19: 煮汁飮之。以此自活。是名白骨飢餓。樓 T2251_.64.0200c20: 炭。起世及因本唯有白骨。準長含是經説。 T2251_.64.0200c21: 故雖婆沙無。論主加此一句
T2251_.64.0200c24: 誤也。籌者其長四寸見付法藏經。今傳籌者 T2251_.64.0200c25: 似和邦番板
T2251_.64.0201a05: 持來。此果堪爲藥分。功用極多。如此土人
T2251_.64.0201a08: 痛。薄拘羅爾時作一貧人。見病比丘施一 T2251_.64.0201a09: 訶梨勒果。比丘服訖病即除愈。縁施藥故九 T2251_.64.0201a10: 十一劫天上人中受福快樂未曾有病。又五 T2251_.64.0201a11: 百弟子經及分別功徳論有此薄拘羅因縁。
T2251_.64.0201a14: 摩勒。呵梨勒子熟時其味最美。不辛不苦
T2251_.64.0201a19: 一定處衆生下散上集。故名散集劫。是釋 T2251_.64.0201a20: 災總名也
T2251_.64.0201a25: 至遍淨天。周遍大雨純雨熱灰。其水沸涌煎 T2251_.64.0201a26: 熬。天上諸天宮殿皆悉消盡。風災中云。其後 T2251_.64.0201a27: 久久有大風起名曰大佉伽。其風四布吹
T2251_.64.0201b01: 已上爲霖爾雅久雨謂之淫。淫謂之霖。南 T2251_.64.0201b02: 山戒疏云。滯雨多者名爲淫雨。滯書多者名 T2251_.64.0201b03: 爲書淫
T2251_.64.0201b06: 方風。是初二也
T2251_.64.0201b12: 三者節子。四者疐子。五者子子。是爲五種 T2251_.64.0201b13: 子。以此因縁世間有五種子出。彼音釋。疐 T2251_.64.0201b14: 都計反與蔕同。謂脱葉之處也。又増一三
T2251_.64.0201b17: 者莖子。三者華子。四果子。五者枝子。及餘所 T2251_.64.0201b18: 生之種子。是謂五種子。皆是他方刹土風吹 T2251_.64.0201b19: 使來取用作種。有云。長含化地部所誦本。 T2251_.64.0201b20: 此品言有餘部説。皆合長含。増一大衆部 T2251_.64.0201b21: 所誦本。今他方吹來二部同作此説。學者 T2251_.64.0201b22: 擇焉
T2251_.64.0201b25: 釋直約徳句。亦無妨
T2251_.64.0201b28: 用。支本作枝。説文去竹之枝也。通肢時支 T2251_.64.0201b29: 體也。然支枝兩字無名器也。蓋本作支。與 T2251_.64.0201c01:
T2251_.64.0201c08: 起長等覺如樹蟻等行列無過。光記爲行 T2251_.64.0201c09: 歩是迂迴。等者等樹等 T2251_.64.0201c10: 待多所依合 光記二釋。初釋衣與縷和合。 T2251_.64.0201c11: 後唯縷縷和合。後釋爲正
T2251_.64.0201c18: 所由爲本 T2251_.64.0201c19: 彼宗取捨屈伸行爲業句故
T2251_.64.0201c22: 應有。色觸及事等。準彼以遠近燒照不同 T2251_.64.0201c23: 爲所以。成色觸差別立火光而破彼別常。 T2251_.64.0201c24: 謂有遠近是色差別。有燒照是觸滑澁輕 T2251_.64.0201c25: 重等類。光記三釋竝非也。初釋似是非 T2251_.64.0201c26: 是。遠近令互燒照觸色四故。第二釋於遠 T2251_.64.0201c27: 近等六種中。亦一一辨差別穿中之至矣。第 T2251_.64.0201c28: 三釋爲六種三對不同。而差別言直爲不同
T2251_.64.0202a06: 微非根得。孫微已上方是根得。或如眼等。
T2251_.64.0202a11: 約觀察
T2251_.64.0202a16: 堅濕煗動。地水火三。對青色等倶眼所見 T2251_.64.0202a17: 准前可責。故知無實地水火風與堅濕等 T2251_.64.0202a18: 各別有性。光記眼身縁四大有二義。初
T2251_.64.0202a24:
T2251_.64.0202a29: 也。字彙細毛布也。南史云。高昌國有草。實 T2251_.64.0202b01: 如繭。繭中絲如細纑。名曰白 T2251_.64.0202b02: 織以爲布。甚軟白。首楞嚴云劫波羅天花 T2251_.64.0202b03: 巾是也。爲一物爲二物竝無巨害。依舊 T2251_.64.0202b04: 論文勢乃似爲二物。又光記釋等言。後釋 T2251_.64.0202b05: 等香味觸大非也前釋爲好矣
T2251_.64.0202b11: 相似。故彼覺起。故知形色外無別地大等。 T2251_.64.0202b12: 行伍舊論作色行。彼約同顯色列。此只約 T2251_.64.0202b13: 行列。伍五人爲伍。説文云。相參伍也。三相 T2251_.64.0202b14: 參爲參。五相伍爲伍。今行列相參爲行伍。
T2251_.64.0202b17: 文相。未曉義旨。又釋行伍有三釋。後二大 T2251_.64.0202b18: 非也。前釋似無失。而其意不是也
T2251_.64.0202b26: 定於彼般涅槃故。於彼無災
T2251_.64.0202c02: 説者第四禪地不定相續。隨彼天生宮殿倶 T2251_.64.0202c03: 起若天命終彼亦倶沒。問。婆沙破之云。 T2251_.64.0202c04: 應無有情共器業故何通。答。論文已云 T2251_.64.0202c05: 無總地形。以通彼 T2251_.64.0202c06: 感無共業總地。故舊論云。第四定不共一地 T2251_.64.0202c07: 相應。云何各別地住與他不共。譬如衆星 T2251_.64.0202c08: 云云如今。然光記未曉論文已有通。妄謂 T2251_.64.0202c09: 臆度致通者非也
T2251_.64.0202c16: T2251_.64.0202c17: T2251_.64.0202c18: T2251_.64.0202c19: 豐山上毛沙門快道撰 T2251_.64.0202c20: 業品第四之一
T2251_.64.0202c27: 義。一有作用故。是語業。二有行動故。是身 T2251_.64.0202c28: 業。三有作造故。是意業。果必由因。故世品 T2251_.64.0202c29: 次明。因有業惑。業勝惑故先明業。由此雜 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote:
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