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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_.64.0237a01: 何曲謂諸惡見 與正理同也。又正理
T2251_.64.0237a02: 四十(十
九左)
更有兩番三業云。又眞直道謂八聖
T2251_.64.0237a03: 。能障彼生三業名曲。眞實無病謂永涅
T2251_.64.0237a04: 槃。障彼因三業名穢。依外道見。於
T2251_.64.0237a05: 教中淨信心信名濁。以能擾濁淨信
T2251_.64.0237a06: 故。從彼所起三業名濁。又墮斷常。違
T2251_.64.0237a07: 處中行。從彼所起身語意業違直道義。故
T2251_.64.0237a08: 曲名。由損減見所起諸業能穢淨法
T2251_.64.0237a09: 穢名。穢名必依極穢義。故薩迦耶見所起
T2251_.64.0237a10: 諸業能障無我眞實淨見。依淨義故立
T2251_.64.0237a11: 濁名顯宗
全同
T2251_.64.0237a12: 阿毘達磨倶舍論法義卷第十五終
T2251_.64.0237a13:
T2251_.64.0237a14:
T2251_.64.0237a15:
T2251_.64.0237a16: 阿毘達磨倶舍論第十六法義
T2251_.64.0237a17:  豐山寓居沙門釋快道記 
T2251_.64.0237a18: 初右又經中説能盡諸業 中含二十七十二
T2251_.64.0237a19: 達梵行經文有人。雜含三十七(十八丁)又出者
非也。彼説但説黒黒報白白報
T2251_.64.0237a20: 頌曰黒白倶非 初二句標。下四句釋。集
T2251_.64.0237a21: 異門足七九右曰。四業者。一黒黒異熟業。二
T2251_.64.0237a22: 白白異熟業。三黒白黒白異熟業。四非黒非
T2251_.64.0237a23: 白無異熟業。能盡諸業。黒黒者。初黒是
T2251_.64.0237a24: 因。次黒即果。下皆準此。黒之黒依主。黒黒
T2251_.64.0237a25: 即異熟持業。黒黒異熟之業亦依主。白白異
T2251_.64.0237a26: 熟業亦爾。第三黒與白相違釋。第四亦非黒。
T2251_.64.0237a27: 亦非白。亦無異熟。亦業。亦能盡諸業竝皆
T2251_.64.0237a28: 持業釋
T2251_.64.0237a29: 論曰黒黒等四 光三解。第二爲勝。業與
T2251_.64.0237b01: 果倶性不同。唯前三故。第四無果。故約
T2251_.64.0237b02: 所治。寶疏。頌疏。同光第二。然寶疏。初性不
T2251_.64.0237b03: 同爲後云性類不同分爲四業者。
T2251_.64.0237b04: 何忽參差
T2251_.64.0237b05: 初左諸不善業不可意故 婆沙百十四初左
T2251_.64.0237b06: 兩説。今依後説。正理四十一
(初左)
曰。諸不善業
T2251_.64.0237b07: 一向名黒。以染汚黒不可意黒故。異熟
T2251_.64.0237b08: 亦黒。不可意故。今於業示染一邊
T2251_.64.0237b09: 傳説若處有處亦説 此答中有二。初擧
T2251_.64.0237b10: 對法師義。論主不信。故云傳説。後然經下。
T2251_.64.0237b11: 論主依經。成無色亦名白。婆沙百十四初左
T2251_.64.0237b12: 九説。一應無色。不説略。二影顯彼此
T2251_.64.0237b13: 業同故。三約中生二有具不具。四約色非
T2251_.64.0237b14: 色二異熟具不具。五約色非色二業。六約
T2251_.64.0237b15: 業具缺。七約五蘊。色皆具。無色缺色。八約
T2251_.64.0237b16: 十業道無色唯意三。九約二淨二明白具缺
T2251_.64.0237b17: 此中初二無色許白。後七不許。有部宗中後
T2251_.64.0237b18: 七隨應。舍利子集異門九十二右色界
T2251_.64.0237b19: 白白業故。由此雜心三三十
三左
中生二有。三
T2251_.64.0237b20: 業。五蘊。十業。四説。正理四十一初左初示
T2251_.64.0237b21: 初顯後義。次依二明。二有。三業。十業道四
T2251_.64.0237b22: 説。不無色也。今約第三第六兩説。後
T2251_.64.0237b23: 中光釋爲是。寶疏總屬下。爲黒白業釋
T2251_.64.0237b24: 也。舊論十二(七
左)
云。有餘師云。此亦於餘經中
T2251_.64.0237b25: 説。成實論八二十
七右
四業品同之曰。隨以
T2251_.64.0237b26: 無苦惱處。如色無色界及欲界人天少
T2251_.64.0237b27: 。大乘亦爾。對法論八四左云。白白異熟
T2251_.64.0237b28: 者。謂三界善業。伽六十六七右亦爾。正理
T2251_.64.0237b29: 此經云。而契經中有説靜慮。無量。無色。
T2251_.64.0237c01: 皆名白白異熟業者。彼據純淨可意異熟
T2251_.64.0237c02: 通立白名。然彼契經非了義經。以上界
T2251_.64.0237c03: 四蘊五蘊一切善法業名故。諸異熟因
T2251_.64.0237c04: 業所顯。故非業者亦立業名。證知彼經
T2251_.64.0237c05: 了義説。今彈云。彼經説但彼諸善業。云
T2251_.64.0237c06: 皆名故。不一切善法皆名等
T2251_.64.0237c07: 初左欲界善業名爲黒白 下三釋頌欲界善
T2251_.64.0237c08: 及名倶言。稽古下五右然契經名爲黒
T2251_.64.0237c09: 。總謂經文。此二句出未考部者。蓋迷
T2251_.64.0237c10: 。泥寶疏釋
T2251_.64.0237c11: 此黒白名依相續立 光四釋。第二爲正。雜
T2251_.64.0237c12: 心三三十
三左
云。又一身中。二種業可得。亦二種
T2251_.64.0237c13: 報。是故如是説。婆沙百十四五左云。問。無
T2251_.64.0237c14: 一業亦黒亦白。何故名黒白白白異熟
T2251_.64.0237c15: 耶。答。爲示一依止中。一相續中。
T2251_.64.0237c16: 二種業所感異熟一黒二白
T2251_.64.0237c17: 初左不善業果惡勝善故 光已離欲問答
T2251_.64.0237c18: 兩釋。今云。全離欲不欲新業。若分離
T2251_.64.0237c19: 欲據殘結邊此。故與未離欲其雜義同。
T2251_.64.0237c20: 光二釋竝非也
T2251_.64.0237c21: 二右以佛於彼無覆無記 以經論無漏爲
T2251_.64.0237c22: 白。成非白密意説。本論者。品類足六九右曰。
T2251_.64.0237c23: 有罪法云何。謂不善。及有覆無記法。無罪法
T2251_.64.0237c24: 云何。謂善。及無覆無記法。黒白法。有覆無記
T2251_.64.0237c25: 法。順退。非順退法亦爾。既諸善云白法。無
T2251_.64.0237c26: 漏是善故。無覆無記句。同文故來
T2251_.64.0237c27: 二右四法智忍 見道十五心中。七智不
T2251_.64.0237c28: 惑。解脱道故。八忍之中。四類忍斷上界惑
T2251_.64.0237c29: 今唯論欲界純黒。故但四法忍
T2251_.64.0238a01: 二左離四靜慮純白業盡 此中不前八
T2251_.64.0238a02: 者。唯對純白善業。故彼地煩惱。唯無記
T2251_.64.0238a03: 性。非四業攝。不欲界九思皆斷純黒。故
T2251_.64.0238a04: 前八。不無色。如前説業故」
T2251_.64.0238a05: 二左何縁諸地未離繋故 初問。後答。答中
T2251_.64.0238a06: 三。初示已斷容現故。前八思位非斷。二
T2251_.64.0238a07: 然由下明縁縛斷盡時名斷。三由此下結
T2251_.64.0238a08: 一品斷。已斷不定現前。或有
T2251_.64.0238a09: 現前故云容。然光記四右云。於欲善
T2251_.64.0238a10: 皆竝起。故説容言。如善憂根。若彼斷
T2251_.64.0238a11: 已。而不現行。離欲捨故。欲界餘善斷已猶
T2251_.64.0238a12: 行。以成熟故 頌疏依之。此釋非也。以
T2251_.64.0238a13: 法言起不起故。又憂根是別一類法。非
T2251_.64.0238a14: 彼煩惱故不起。又憂是離欲捨法
T2251_.64.0238a15: 故。離欲染者。必不起。何對此可
T2251_.64.0238a16:
T2251_.64.0238a17: 二左頌曰有説欲業黒倶 婆沙百十四多
T2251_.64.0238a18: 説。此初説彼二右出。此後説彼四右出。竝不正
T2251_.64.0238a19: 義。其如是説義如上論説
T2251_.64.0238a20: 三右三牟尼 中含五四右等心經云。舍利子
T2251_.64.0238a21: 寂靜。諸根寂靜。心意寂靜。身口意業
T2251_.64.0238a22: 寂靜。此經云意業寂靜。云何答
T2251_.64.0238a23: 三右三清淨 中含五水喩經十九左云。復次諸
T2251_.64.0238a24: 賢或有一人。身淨行口意淨行。上下文非
T2251_.64.0238a25: 一也
T2251_.64.0238a26: 三左諸煩惱言永寂靜故 舊論十二(十
右)
云。一
T2251_.64.0238a27: 切或
惑通
分別故。婆沙百十七十六
T2251_.64.0238a28: 云。有説。無學身中煩惱究竟
T2251_.64.0238a29: 滅寂滅圓滿。故立寂默。餘身不爾。故不
T2251_.64.0238b01: 。舊論云分別。婆沙云意。文異義同。準
T2251_.64.0238b02: 彼二文。煩惱與言相違釋。言語散動性故。光
T2251_.64.0238b03: 記三釋竝非也寶疏云煩惱トハ總無。似失。
而未示南。光記身語淨中。有漏
T2251_.64.0238b04: 善有無兩釋。初釋爲勝。集異門足六(五左)
云。如世尊説。身語意淨中。我説無漏淨
T2251_.64.0238b05: 三左又經中説倶身語意 長含八衆集經
T2251_.64.0238b06: 十一右云。復有三法。謂三惡行。身惡行。口惡
T2251_.64.0238b07: 行。意惡行。又云。復有三法。謂三善行。身
T2251_.64.0238b08: 善行。口善行。意善行。正此文也。雜含十四
T2251_.64.0238b09: 四右云。云何不善法。如實知不善身業口業
T2251_.64.0238b10: 意業。是名不善法。又云。云何善法。如實知
T2251_.64.0238b11: 善身業口業意業。是名善法。稽古出雜含十
T2251_.64.0238b12: 者。彼無文也
T2251_.64.0238b13: 四右故思經中爲意業故 舊論十二(十
左)
曰。
T2251_.64.0238b14: 譬喩部説。貪等名意業。於故心作經中説。
T2251_.64.0238b15: 中含三十七左業相應品思經全三紙曰。云何意
T2251_.64.0238b16: 故作。三業不善與苦果。受於苦報。一曰。
T2251_.64.0238b17: 乃至二曰。嫉恚乃至三曰。邪見云云寶疏。故
T2251_.64.0238b18: 思之言爲經名是。然光屬上爲業名故。
T2251_.64.0238b19: 七右云。貪等三種即是意思。此思言是屬
T2251_.64.0238b20: 上也。律攝八曰。故者是決定心表非錯誤
T2251_.64.0238b21: 四左又經中或善或惡 出雜含三十七
T2251_.64.0238b22: 二左
已下
中含三十六左思經全三紙二十
四右
伽彌尼經。
T2251_.64.0238b23: 増一四十三初右長含九卷十上經十六左
T2251_.64.0238b24: 四左頌曰如應成善惡 初句標經説十業
T2251_.64.0238b25: 。次二句出體。第四句配屬。此中攝取前所
T2251_.64.0238b26: 説一切惡妙行中麁顯者。以爲此性。前寛。
T2251_.64.0238b27: 一切故。此狹。唯局根本故。勿於寛
T2251_.64.0238b28: 狹及能所攝。行與道語亦差別
T2251_.64.0238b29: 四左且不善中令遠離故 此叙身惡行所
T2251_.64.0238c01: 不攝二。初正明所不攝。執者捕也。非
T2251_.64.0238c02: 義等。二若身下兼示根本業道。而令
T2251_.64.0238c03: 。此有二。初正明。後令遠下述佛別立所
T2251_.64.0238c04: 妨。妨云。前惡攝盡。何別立此。謂
T2251_.64.0238c05: 人特離此故。舊論十二(十
一右)
曰。欲
T2251_.64.0238c06: 他分別離此故。於惡行別立。問。語意惡
T2251_.64.0238c07: 輕。此身中何故不説。答。凡輕重於一物
T2251_.64.0238c08: 論。如殺盜婬。豈可輕。殺害必斷命故。
T2251_.64.0238c09: 身善惡倶但云餘。以身三三分餘故。竝
T2251_.64.0238c10: 輕即爲斯也。然光九左兩釋。初釋無
T2251_.64.0238c11: 大失。而云重非也。後釋大非也
T2251_.64.0238c12: 五右謂諸善思 準惡意輕無貪等。而
T2251_.64.0238c13: 前可知。謂輕貪已不攝離彼。豈得攝。
T2251_.64.0238c14: 七左三釋。自取前二解。寶師七左之。
T2251_.64.0238c15: 明文。雖的文理必可
T2251_.64.0238c16: 五左七善業道必依表故 就必具二。光會
T2251_.64.0238c17: 前後相違。大二義。又表無表數同異有三釋
T2251_.64.0238c18: 今云。論主以前文不決定是。故今文亦
T2251_.64.0238c19: 去不他受自然等受生。依受生
T2251_.64.0238c20: 必具二。然下文約有部義以致&MT10769;。非
T2251_.64.0238c21: 論主本義。無相違。光記初釋爲是。下文
T2251_.64.0238c22: 通二釋竝非也。大科第二非中非也。次數三
T2251_.64.0238c23: 義第一爲正。順理故。説戒自恣等作法。不
T2251_.64.0238c24: 未具者。是常軌故。如前十四私記十九
T2251_.64.0238c25: 具辨
T2251_.64.0238c26: 六右殺罪所觸 麟云。至身名爲所觸。謂運
T2251_.64.0238c27: 手足等。惠暉曰。婆沙三十二十八右曰。得
T2251_.64.0238c28: 獲。觸證。文字雖別同顯一義。註維摩曰。
T2251_.64.0238c29: 所觸知證註生曰。梵語知證。與觸音
T2251_.64.0239a01: 相比故。即以爲喩也
T2251_.64.0239a02: 六左貪瞋邪見後起差別 婆沙兩説。此論
T2251_.64.0239a03: 初師。正理依後説。光記十二左判爲論主
T2251_.64.0239a04: 意樂。寶疏九右只擧正理評 今云。此論
T2251_.64.0239a05: 勝。以貪等無正所作業性故。正理約
T2251_.64.0239a06: 。而判爲如是説者故未也。寶疏十一左
T2251_.64.0239a07: 下論中。準正理加行正。何盲目」
T2251_.64.0239a08: 七右毘婆沙師加行聲説 正理論四十一
T2251_.64.0239a09: 十三左婆沙文此。婆沙百十八十五左
T2251_.64.0239a10: 云。有非加行以加行聲。殺生後起亦名
T2251_.64.0239a11: 加行。今取
T2251_.64.0239a12: 七右今且應説爲起加行 此中起言。蓋殺
T2251_.64.0239a13: 形誤。結文亦爾。或是後起云起。若爾此文二
T2251_.64.0239a14: 分標。然有失。後起名。何但可起。亦不
T2251_.64.0239a15:
T2251_.64.0239a16: 七左又經中説云何不同 光寶分節爲異。
T2251_.64.0239a17: 光記至問餘亦爾總問。從非諸彼同
T2251_.64.0239a18: 答。云何不同一句徴問加行三根不同
T2251_.64.0239a19: 寶疏至問餘亦爾。問三根生十業道。非諸
T2251_.64.0239a20: 不同唯爲問。光爲正也。有人指要云。寶
T2251_.64.0239a21: 疏雖正理。顯宗此不合。今云。寶疏何
T2251_.64.0239a22: 正顯。正理於非諸等前更有問。還非
T2251_.64.0239a23: 諸已下爲答。光證也。正理四十一十四右曰。
T2251_.64.0239a24: 又經中説。乃至邪見有三亦爾。豈諸業道
T2251_.64.0239a25: 究竟時皆由三根佛作是説
T2251_.64.0239a26: 業道於究竟時皆由三根。加行有
行異
T2251_.64.0239a27: 云何有異。頌曰云云顯宗全同 又論下十右
九目
T2251_.64.0239a28: 標非諸已下。非問可
T2251_.64.0239a29: 八右由先等起故作是説 光云先因等起。是
T2251_.64.0239b01: 刹那等起故。即是貪瞋痴 然頌疏云。先
T2251_.64.0239b02: 等起者。即加行也。正文云。等起與加行
T2251_.64.0239b03: 是前後。何云即加行
T2251_.64.0239b04: 又波剌光作
刺非也
私作如是説 應音二十五(十
六右)
T2251_.64.0239b05: 云。波刺私羅葛切。亦言波嘶。或言波嘶。國
T2251_.64.0239b06: 名也。臨近西海。最饒其寶。諸國商人皆取
T2251_.64.0239b07: 其貨。斯以龍威珠力古昔推焉耳。域記十一
T2251_.64.0239b08: 二十二云。舊云波斯。略也。人性躁暴無禮義
T2251_.64.0239b09: 婚禮相雜亂。死多棄屍。天祠甚多。提那跋外
T2251_.64.0239b10: 道之徒爲所宗。婆沙百十六十五右云。又西方
T2251_.64.0239b11: 蔑戻車彼音釋云
此云惡見
名曰目迦。起是見
T2251_.64.0239b12: 父母衰老。及遭痼疾。若能殺者。得福無罪。
T2251_.64.0239b13: 所以者何。夫衰老者。諸根朽敗。不飮食
T2251_.64.0239b14: 若死更得新勝諸根。飮新煖乳。若遭痼疾
T2251_.64.0239b15: 多受苦惱。死便解脱。故無罪。如是等殺名
T2251_.64.0239b16: 痴生。以業果邪謗
T2251_.64.0239b17: 八左或爲別利恭敬名擧 明本。鮮本。如今。
T2251_.64.0239b18: 舊論十二(十
四左)
曰。或爲別利養愛重好名。簡
T2251_.64.0239b19: 常途以顯殊勝。故云別。正理四十一十五左
T2251_.64.0239b20: 財利。光記兩釋。初釋依正理。改別爲財。
T2251_.64.0239b21: 後釋對自他爲別。竝非也
T2251_.64.0239b22: 九左以從三根從三亦爾 初總答。謂或下
T2251_.64.0239b23: 別釋。初中初立義。後可説下許經説。然光初
T2251_.64.0239b24: 釋甚非也。後釋爲
T2251_.64.0239b25: 九左頌善於三善根 此善中三善根皆倶
T2251_.64.0239b26: 起。簡前不善不倶起故言皆。長行中。二皆。
T2251_.64.0239b27: 一共。竝皆顯此義
T2251_.64.0239b28: 十右離惡加行 寶疏十二右兩意。彼意一
T2251_.64.0239b29: 文。但離於惡之加行。二依指事。必修
T2251_.64.0239c01:  今云。但離前惡何成善加行。如
T2251_.64.0239c02: 殺生善事。由此遠離前不善三
T2251_.64.0239c03: 。修此善三位善三位。故但後意。是論
T2251_.64.0239c04: 之意矣
T2251_.64.0239c05: 第三羯磨竟 諸師異義如別辨
T2251_.64.0239c06: 至説四依 光云。常乞食。樹下坐。著糞掃
T2251_.64.0239c07: 。食塵棄藥寶。暉
隨機羯磨一曰。善男子
T2251_.64.0239c08: 聽。如來。至眞説四依法。一依糞掃衣。依
T2251_.64.0239c09: 出家。受具足戒。成比丘法。是中盡形壽。
T2251_.64.0239c10: 能持不。答曰。能持。二三四受持如前。羯磨疏
T2251_.64.0239c11: 三下三十
四左
云。四腐爛藥者。世所同棄。而實可
T2251_.64.0239c12: 收。即大小便也。有本説云。陳棄藥者。謂世
T2251_.64.0239c13: 間煮殘査滓可棄者。取重煮之。得療便止。
T2251_.64.0239c14: 何須本。大乘義章十一二十
四右
前説。光記
T2251_.64.0239c15: 二十二二十
一左
南海傳三二十二竝同後説。而破
T2251_.64.0239c16: 前説
T2251_.64.0239c17: 及餘依前 頌疏云。餘依前者。謂未死已來
T2251_.64.0239c18: 身也。惠暉云。第二念已後作持無表是。今生
T2251_.64.0239c19: 死。來生身未來。未來餘依身前所有表無
T2251_.64.0239c20: 表。相續生名後起。此解同此疏。今云。論意
T2251_.64.0239c21: 全不爾。餘者對四依。四依是作業後起。
T2251_.64.0239c22: 此無表相續後起。故云餘。依者能依無表。
T2251_.64.0239c23: 依身。前者前念根本業道。猶六右終
T2251_.64.0239c24: 殺後起此刹那後殺無表業隨轉等
T2251_.64.0239c25: 此別以言及 舊論十二(十
五右)
曰。從此後乃
T2251_.64.0239c26: 至説四依。依此根本。所有有教業。及無教
T2251_.64.0239c27: 業。乃至相續未斷。是名後分光云。及餘依
T2251_.64.0239c28: 前根本業道。第二念已去相續等云云寶疏云。
T2251_.64.0239c29: 及餘依前根本隨轉等
國訓
T2251_.64.0240a01: 十左論曰惡業此三成故 釋究竟光有
T2251_.64.0240a02: 自取後二。寶疏引下論及正理。唯約
T2251_.64.0240a03: 那等起。實爲精當矣。然今文云麁惡現前
T2251_.64.0240a04: 時此三成故等。時成言所顯約刹那明也
T2251_.64.0240a05: 正理四十一十七右頌文竝釋頌。長行全同
T2251_.64.0240a06: 此。而後更以別義決擇光引。正理意
T2251_.64.0240a07: 此論。取初義。就彼頌文。光有二解
T2251_.64.0240a08: 第二爲正。第一非也。釋義不成故。不
T2251_.64.0240a09: 長行同此論故。又此論意何可成。頌釋全
T2251_.64.0240a10: 同故 問。正理論體制。頌文全同此。於
T2251_.64.0240a11: 異長行中質之。或更作頌。顯宗論體制。頌
T2251_.64.0240a12: 文改之任自意。然此頌釋全同此論。無
T2251_.64.0240a13: 正理之決擇。又不餘更有異義
T2251_.64.0240a14: 正理。其意如何 答。於正理決擇如是。
T2251_.64.0240a15: 顯宗時亦欲倶舍義。故不改作。又解。正
T2251_.64.0240a16: 理頌釋全同此。故顯宗亦如是。但略後決
T2251_.64.0240a17: 擇異義。若爾違體制。故前解爲勝 今破
T2251_.64.0240a18: 正理師云。契經既説貪瞋邪見皆從三根
T2251_.64.0240a19: 。何不此法由此究竟
T2251_.64.0240a20: 十一右謂殺等三身等處起 光記逐一論
T2251_.64.0240a21: 通別論旨。寶疏十四右云。此等皆從多。非
T2251_.64.0240a22: 少分亦縁餘法。由先有光細釋。而寶釋
T2251_.64.0240a23: 成。若無光細釋。未示南
T2251_.64.0240a24: 十一右故有問言倶死前死 婆沙百十八
T2251_.64.0240a25: 七右問答文。非發智等本論文故。今云有。正
T2251_.64.0240a26: 理等中。亦不本論
T2251_.64.0240a27: 十一右何縁如是理不應然 後明所由。初
T2251_.64.0240a28: 一句問。餘答。答中初答前死邊。謂能殺前
T2251_.64.0240a29: 死。其所殺命猶有。故不殺罪。若爾同死
T2251_.64.0240b01: 所殺命無。應罪。由此第二非能下答
T2251_.64.0240b02: 死邊。此中有總釋別釋。謂同死雖所殺命
T2251_.64.0240b03: 。能殺命已斷。亦無罪依身 故舊
T2251_.64.0240b04: 十二(十
五右)
曰。若爾何因。所殺人猶活未死。殺
T2251_.64.0240b05: 者與殺生罪相應。若殺者同時死。亦不
T2251_.64.0240b06: 相應。云何不相應。偈曰。別依生。釋曰。由
T2251_.64.0240b07: 止於彼殺事。此依止已斷滅。有別依
T2251_.64.0240b08: 止生云云舊論。初約所殺命猶有
T2251_.64.0240b09: 罪。後依身別故不成。兩段各別。然光記二十
三右
T2251_.64.0240b10: 總貫釋倶死前死非也
T2251_.64.0240b11: 十二右論曰不慢殺餘 光記頌疏
五縁
T2251_.64.0240b12: 寶疏爲三縁。今云。寶爲正。頌文既列三縁
T2251_.64.0240b13: 故由是。舊論十二(十
七左)
曰。若人有故意。我必應
T2251_.64.0240b14: 彼。於彼有彼想。唯殺彼不漫殺事。由
T2251_.64.0240b15: 此三義。殺生成業道。又如下辨
T2251_.64.0240b16: 十二右有猶預殺亦成業道 光兩釋。初釋
T2251_.64.0240b17: 是。結文後故。又舊論曰。若爾有人心疑
T2251_.64.0240b18: 決等云云三縁若爾寶意同
初釋
T2251_.64.0240b19: 於刹那滅鈴聲爲殺 寶疏爲精當。正量
T2251_.64.0240b20: 部。於内法中心心所是刹那滅。色身不相應
T2251_.64.0240b21: 等一期生。於外法中山河等一期生。燈聲
T2251_.64.0240b22: 等。有部。一切有爲。皆刹那滅。刹那如論五
T2251_.64.0240b23: 十七右十三三右正三十四初右也 解刹那
T2251_.64.0240b24: 。光二釋。後約三世勝。婆沙百十八十七
T2251_.64.0240b25: 問如是。寶疏同後釋
T2251_.64.0240b26: 十二左息風名生殺罪所觸 光不兩説
T2251_.64.0240b27: 正不。寶疏判後説爲正。今論主意。亦顯
T2251_.64.0240b28: 説爲正。次引契經説壽捨身爲死故。又命
T2251_.64.0240b29: 根無後現見有風動。故惠暉云。初説不正
T2251_.64.0240c01: 義。胎内四位無息風。殺應業道。故
T2251_.64.0240c02: 五分律云。若人似人。似人即胎内前四位也
T2251_.64.0240c03: 已上
暉文
南山戒疏云。如五分云。入胎四十九
T2251_.64.0240c04: 日。名曰似人。過是以往乃名是人。乃至若
T2251_.64.0240c05: 有胎人。識所依止。隨有損害。無極刑
T2251_.64.0240c06: 即如五分若人似人。意等可
T2251_.64.0240c07: 十二左唯此非餘殺罪所觸 光釋爲是。舊論
T2251_.64.0240c08: 云。此即犯殺生羅。異此不犯 惠暉釋非
T2251_.64.0240c09:
T2251_.64.0240c10: 破我論中當廣思擇 舊論云。於彼破説我
T2251_.64.0240c11: 。當共思量破我非是倶舍。豈爲
T2251_.64.0240c12:
T2251_.64.0240c13: 十二左故薄伽梵思覺 前五九左已説此。前
T2251_.64.0240c14: 壽命有別體。今證命所屬是身非我。依
T2251_.64.0240c15: 命離不離。別死活故。前正證三法。今正證
T2251_.64.0240c16: 壽身。其意別
T2251_.64.0240c17: 十三右又非但喩立義可成 無證成道理。但
T2251_.64.0240c18: 喩不宗義。光釋爲正。寶疏十六左云。夫立
T2251_.64.0240c19: 義法須宗因者。宗言非也。彼云思而
T2251_.64.0240c20: 殺亦得殺罪者。是立宗故。今亦立義者。是
T2251_.64.0240c21: 所成宗義
T2251_.64.0240c22: 十三右謂要先發令屬己身 是亦如前。唯
T2251_.64.0240c23: 三縁。於他物示想所想。必非別縁。加行亦
T2251_.64.0240c24: 是不誤加行。全非別縁。故舊論云。若人由
T2251_.64.0240c25: 強力。或由暗竊。取他財物一縁
T2251_.64.0240c26: 物中。若有取意二縁由力。由暗。除亂取三縁
T2251_.64.0240c27: 此量盜業道。光寶爲五縁非也
T2251_.64.0240c28: 十三左若有掘取偸盜罪 薩婆多論二二十
四左
T2251_.64.0241a01: 云。有主物者。一切有主物。縱使空地有物。地
T2251_.64.0241a02: 中伏藏。若是王地。盡屬於王。無主物。若疑
T2251_.64.0241a03: 心取偸蘭遮。青丘云。然有主物略有五種。一
T2251_.64.0241a04: 三寶物。二屬人物。三畜生物。四鬼神物。五劫
T2251_.64.0241a05: 賊物。又薩婆多論三三左云。云何名無主物
T2251_.64.0241a06: 若二國界中間各自對相。其間空地地。若有
T2251_.64.0241a07: 物名無主物。又如一王征破異國。所破國
T2251_.64.0241a08: 王。若死若走後。王未攝此國。爾時地有
T2251_.64.0241a09: 物名無主物。若無主物。有主心取。輕偸蘭。
T2251_.64.0241a10: 若有主物。無主心取。突吉羅。今論由王地中
T2251_.64.0241a11: 敵屬主無主。非國主。故言國主邊
T2251_.64.0241a12: 。如彼多論兩國中間。總亦無國主。故云
T2251_.64.0241a13: 無主。差別可知。婆沙百十三七右問。若得
T2251_.64.0241a14: 藏物盜想而用者。彼於誰處。得根本業
T2251_.64.0241a15: 。答。於王處得。大地所有皆屬王故。復有
T2251_.64.0241a16: 説。於其田宅所屬處得。所以者何。彼於
T2251_.64.0241a17: 税利故。如是説者於王所得。大地所
T2251_.64.0241a18: 有王爲主故。其田宅主。惟輸地利。非伏藏
T2251_.64.0241a19: 。準此是田宅中伏藏。又婆沙。兩國中間伏
T2251_.64.0241a20: 藏。輪王出於輪王受。不出時無處得。彼輪
T2251_.64.0241a21: 王一切地皆所領故如是。光記初釋論。次云
T2251_.64.0241a22: 又。引無失。然寶直引婆沙兩國文。合此論
T2251_.64.0241a23: 國王。蓋圓底方蓋矣。又寶疏十八右
細註
婆沙説
T2251_.64.0241a24: 云。今詳。應兩國王處。地兩國共故也。
T2251_.64.0241a25: 此誤之甚。婆沙既云處得故。又多論三
T2251_.64.0241a26: 三左兩國中間無主物。有心取用不犯。敵主
T2251_.64.0241a27: 總主。中間空地領地。輪王出不出。盜想有無
T2251_.64.0241a28: 等。應辨了。成實九十六右但地上屬王。地
T2251_.64.0241a29: 中不論。取用無罪。異於此
T2251_.64.0241b01: 若有盜取得偸盜罪 善生經云。盜亡比
T2251_.64.0241b02: 丘物。若未羯磨。從十方僧得。若已羯磨契
T2251_.64.0241b03: 現前僧罪。若臨終時隨。亡人屬授物盜
T2251_.64.0241b04: 者。隨約所與人罪也。又云。四衆僧物如
T2251_.64.0241b05: 亡比丘物。作如法羯磨竟。屬現前一衆。或
T2251_.64.0241b06: 非分賊賣。或分可均。或不僧。別賞
T2251_.64.0241b07: 餘人等。倶重
T2251_.64.0241b08: 十三左謂於寺中制多逈處 舊論曰。若露處。
T2251_.64.0241b09: 支提處。修梵行處。言寺中。諸僧會處故。舊
T2251_.64.0241b10: 論云露處。制多者。禮言雜名四十
九左
但里
二合
T2251_.64.0241b11: 此云塔。全眞梵語集塔。法花玄賛十
T2251_.64.0241b12: 二十
七右
舍利窣堵波。無名制多。逈處者。
T2251_.64.0241b13: 増韻逈寥遠也。是即阿蘭若處。此云寂靜處
T2251_.64.0241b14: 故舊論言修梵行處
T2251_.64.0241b15: 謂懷胎時飮兒乳時 胎時者損胎中子。令
T2251_.64.0241b16: 多病故。飮乳時。智論十五云。若行
T2251_.64.0241b17: 。母乳則渇。又以心著婬欲復護
T2251_.64.0241b18: 十四右有説若夫謂非時 正理。顯宗如今。
T2251_.64.0241b19: 舊論曰餘部説 光寶無評。今按。論主意
T2251_.64.0241b20: 後説。故特擧餘部説。若夫不許者。或本
T2251_.64.0241b21: 知。設願不許者。於夫非受授戒婦。犯何
T2251_.64.0241b22:
T2251_.64.0241b23: 十四右有説亦成餘究竟故 光記云。後説
T2251_.64.0241b24: 勝。是誤攝故。寶疏斥此云。兩説無評。正
T2251_.64.0241b25: 理亦同 正理四十二
(二左)
云。有説。亦成。加行。受
T2251_.64.0241b26: 用時。皆於他境故。有説。如殺業道不成。
T2251_.64.0241b27: 加行。究竟時。前境各別故 今云。後説爲
T2251_.64.0241b28: 勝。既於自妻他婦想。於他婦自妻
T2251_.64.0241b29: 竝是誤故非罪。是若約想。作他婦想。應
T2251_.64.0241c01: 。若約所犯人。雖自婦。而是他婦故應
T2251_.64.0241c02: 罪。然此等竝誤故不罪。今亦雖同他
T2251_.64.0241c03: 。加行。果滿別故非罪。所犯人。能犯想異
T2251_.64.0241c04: 故。如殺生能殺想。所殺人異不成。若言
T2251_.64.0241c05: 他境故。彼殺生同於他境。何不罪。如
T2251_.64.0241c06: 殺生生命。尚非過。況誤犯他婦
T2251_.64.0241c07: 十四右於苾芻尼況出家者 光記分論爲
T2251_.64.0241c08: 兩説。而有二解。初解。依正理後師爲正。後
T2251_.64.0241c09: 解。前師爲勝 寶疏不論文爲兩説。彼
T2251_.64.0241c10: 曰。此論引自妻妾例。而釋國王
T2251_.64.0241c11: 更無異解 今按。光釋最爲精密。雖
T2251_.64.0241c12: 説言。其義遥別。而寶疏爲例。爲何例。若言
T2251_.64.0241c13: 王所例。彼自妻非王所受。若言受罪例。問。
T2251_.64.0241c14: 已許受罪。唯問處何以例可成。由此理
T2251_.64.0241c15: 舊論文亦全同新。準正理論。及顯宗。但
T2251_.64.0241c16: 自妻等義。無王所故。於自之上脱
T2251_.64.0241c17: 有説言。猶如四取。及數息觀論文。寶疏泥
T2251_.64.0241c18: 文失
T2251_.64.0241c19: 十四右若於童女皆於王得 婆沙百十三
T2251_.64.0241c20: 云。問。於未嫁女不淨行。於誰得根本
T2251_.64.0241c21: 業道。答。若已許他於夫處得。若未他。
T2251_.64.0241c22: 其父母諸親處得 此論答中有二。初正
T2251_.64.0241c23: 童女。第二此及下兼示餘事。言此及所
T2251_.64.0241c24: 者。舊論但曰乃至。按此論此及言蓋倒
T2251_.64.0241c25: 寫。應及此。謂此之所餘。即客女貨女等
T2251_.64.0241c26:  然光記云此童女及餘女邊。而設於正理
T2251_.64.0241c27: &MT10769;等。竝泥文失義 寶疏又云。此謂童女。
T2251_.64.0241c28: 餘謂他妻等。而論通別。以和會正理者。是
T2251_.64.0241c29: 何謂乎。他妻何再可釋。結罪通別豈可
T2251_.64.0242a01: 此 又解。此及下論主質於能護人
T2251_.64.0242a02: 故云此。兼明餘。故言及所餘。依此義光釋
T2251_.64.0242a03: 義竝是也寶如
非也
後解爲
T2251_.64.0242a04: 十四左與最後字皆此加行 寶後説爲勝。
T2251_.64.0242a05: 光無評。今云。後説盡理
T2251_.64.0242a06: 十五右如無失者應取爲宗 光兩釋。初解爲
T2251_.64.0242a07: 正。寶亦同義。舊論十二(二
十右)
曰。如失。可
T2251_.64.0242a08: 此。是指後徴無失言
T2251_.64.0242a09: 十五右經説諸言名爲聖言 光屬後段。云
T2251_.64.0242a10: 依經問起。是爲是。舊論十二(二
十右)
經而云。此
T2251_.64.0242a11: 中見聞覺知相云何 寶疏入前段非也
T2251_.64.0242a12: 長含八十三右衆集經曰。復有四法。謂四不聖
T2251_.64.0242a13: 語不見聞覺知言見聞覺知。復有四法。謂四
T2251_.64.0242a14: 聖語見聞覺知則言見聞覺知有云。折爲
雜含三
T2251_.64.0242a15: 十七(二十
右)意
婆沙七十一八右但所依事四故説
T2251_.64.0242a16: 四。若廣有八或十六。準之衆集經約所依
T2251_.64.0242a17: 説爲四。今約境見不見八聖。如集異
T2251_.64.0242a18: 門等者。境與想相望爲十六聖言。非聖亦
T2251_.64.0242a19:
T2251_.64.0242a20: 十五左佛告大母所覺所知 雜含十三十二
T2251_.64.0242a21: 云。世尊告磨羅迦舅。我今問。汝隨意答
T2251_.64.0242a22: 我。佛告磨羅迦舅。若眼未曾見色。汝當
T2251_.64.0242a23: 於彼色。起欲起愛起念起染著不。答
T2251_.64.0242a24: 言。不也。世尊耳聲鼻香舌味身觸意法亦如
T2251_.64.0242a25: 是説。佛告磨羅迦舅。善哉善哉。磨羅迦舅
T2251_.64.0242a26: 見以見爲量。聞以聞爲量。覺以覺爲量。
T2251_.64.0242a27: 識以識爲量 大母。光記作鬘母。寶疏作
T2251_.64.0242a28: 鬘。或作大。正理。顯宗竝悉作大母。今作
T2251_.64.0242a29: 者誤也。本經曰磨羅迦舅。舊論十二(二
十二右)
T2251_.64.0242b01: 摩羅枳母。應音義二十四十七左摩羅翻爲
T2251_.64.0242b02: 鬘。光寶亦作鬘。以可視耳。如正理。顯宗
T2251_.64.0242b03: 亦挍者誤。或寫誤也。前文具六根六境對説。
T2251_.64.0242b04: 而後文云見聞覺知。定知。香味觸三爲
T2251_.64.0242b05: 。元寶釋義煩雜。猶似前文不香味
T2251_.64.0242b06: 觸三寶分科釋
義尚非也
T2251_.64.0242b07: 尼延底 光云云。應音二十五。延作近形誤
T2251_.64.0242b08: 也。而云。此云深入義。貪之異名也。言窮極
T2251_.64.0242b09: 厭。故以名
T2251_.64.0242b10: 十六右有餘師説亦爲無理 光寶竝爲
T2251_.64.0242b11: 部師
T2251_.64.0242b12: 十六左先軌範師 正理但曰古師。光記云
T2251_.64.0242b13: 瑜伽師經部。寶疏爲經部。舊論亦曰
T2251_.64.0242b14: 先舊諸師 今應諸異説
T2251_.64.0242b15: IMAGE
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T2251_.64.0242c01: 十六左故論言頗布灑他時 舊論云。是故
T2251_.64.0242c02: 阿毘達磨藏説。正理如今。光記云發智論
T2251_.64.0242c03: 而未文。此文出婆沙百十八十九右也。定
T2251_.64.0242c04: 是餘本論文。更可檢。此三重文。第二及第三
T2251_.64.0242c05: 布灑他。正答問。其第一應例答
T2251_.64.0242c06: 十六左若不應設劬勞 此論主&MT10769;
T2251_.64.0242c07: 彼有部宗&MT10769;。有部立欲無無表離表生故。
T2251_.64.0242c08: 是正理。顯宗如前十種得戒。一切皆必依
T2251_.64.0242c09: 表。今亦如是。非論主本意故。舊論云。汝今
T2251_.64.0242c10: 中應功用。如先辨。然光記云云。竝皆
T2251_.64.0242c11: 非也。問。以何知有部本計&MT10769;耶。答。正
T2251_.64.0242c12: 理師盡力會&MT10769;。布灑他默然表語義。仙
T2251_.64.0242c13: 義等教他云云若不本計何彼如
T2251_.64.0242c14: 十七右論曰若染流至此中 光爲四縁
T2251_.64.0242c15: 也。寶合染心壞他語。爲一非也。汝於麁惡
T2251_.64.0242c16: 開爲二故。離隔和合中間故。名離間。間之
T2251_.64.0242c17: 離故依主釋。舊論十二(二
十二右)
云。爲他和合及
T2251_.64.0242c18: 相喜愛。是名破語。加語持業釋
T2251_.64.0242c19: 十七右若以染心業道方成 有三。初約
T2251_.64.0242c20: 。次示三字流至。後釋後二縁。初標。後述
T2251_.64.0242c21: 釋 麁強非好語名麁惡語。或非善爲惡。
T2251_.64.0242c22: 竝兩重持業
T2251_.64.0242c23: 十七右一切染心流至此中 光爲三縁。一
T2251_.64.0242c24: 染心。二所發諸語。三解義。此釋爲正。前二
T2251_.64.0242c25: 種既染心。及壞他語。并非愛語爲二故。今云。
T2251_.64.0242c26: 三性雜柔不淨。故名雜穢。如雜染名。能發
T2251_.64.0242c27: 唯染所發通三性。竝有漏 又舊論十二(二
十二右)
T2251_.64.0242c28: 云。一切染汚言與義不相應。故名非應語
T2251_.64.0242c29: 亦名散語。於義不相攝
T2251_.64.0243a01: 十七左輪王現時不成業道 論主取後説
T2251_.64.0243a02: 故。前文五右
T2251_.64.0243a03: 十八右論曰成貪業道 此中初總判。後有
T2251_.64.0243a04: 餘下辨貪差別。初師總取欲貪。後唯取
T2251_.64.0243a05: 。論主意後師爲正。前文爾故。正理師意
T2251_.64.0243a06: 亦爾。光師爲總別。然寶疏爲三説。初説
T2251_.64.0243a07: 唯約外財。第三説通情非情。故爲別 今
T2251_.64.0243a08: 云。寶疏非也。唯總別異故。言他財物。總有
T2251_.64.0243a09: 具分資益義財物。如十二右衆具通。何
T2251_.64.0243a10: 但局非情。如彼僕屬我者。皆是他財
T2251_.64.0243a11: 物。餘準之。光記設四釋。竝非也
T2251_.64.0243a12: 十八右五蓋經此世間貪 雜含二十九三右
T2251_.64.0243a13: 息念觀中云。或空露地端身正坐。繋
T2251_.64.0243a14: 面前。斷世貪愛。離欲清淨。瞋恚。睡眠。掉悔。
T2251_.64.0243a15: 疑。斷遠離五蓋煩惱。對下文以知世貪是
T2251_.64.0243a16: 欲貪蓋。故言欲貪。蓋但言世貪。總是欲
T2251_.64.0243a17: 界貪。今亦如是 稽古下六左云。見雜含二
T2251_.64.0243a18: 十四三左四念處。又見二十九明七覺
T2251_.64.0243a19: 者。二十四唯列五蓋名耳。又二十九
T2251_.64.0243a20: 七覺中。非今文意。凡四念中五蓋非一。
T2251_.64.0243a21: 而餘非也
T2251_.64.0243a22: 十八左如經説是阿羅漢 雜含三十七十八
T2251_.64.0243a23: 十不善業中云。不邪見。顛倒如
T2251_.64.0243a24: 見。如是説。無施。無報。無福。無善行惡行
T2251_.64.0243a25: 善惡業果報。無此世。無他世。無父母
T2251_.64.0243a26: 衆生生。世間無
文歟
阿羅漢。等起等向
T2251_.64.0243a27: 此世他世。自知作證。我生已盡。梵行已立。所
T2251_.64.0243a28: 作已作。自知不後有更無文(有人。中含十
六(初右)無文。大乘伽第
T2251_.64.0243a29: 七。第五。又五十八。倫
記二下(七右)略纂等
又中含三思經十七左曰。無
T2251_.64.0243b01: 施。無齋。無呪説。無善惡業。無善惡業
T2251_.64.0243b02: 。無此世彼世。無父。無恐脱無衆
生生一句
世無
T2251_.64.0243b03: 眞人。往至善處。善去。善向。此世彼世。自知
T2251_.64.0243b04: 自覺。自作證成就遊更無文發智二十五左
T2251_.64.0243b05: 經文。配四諦所斷。婆沙百九十八初右
已下
T2251_.64.0243b06: 九十九廣釋。又發智七十四右曰。云何邪見。
T2251_.64.0243b07: 答。若不安立則五見皆名邪見。若安立則唯
T2251_.64.0243b08: 施與。無愛樂。無祠祀。無妙行。無惡行
T2251_.64.0243b09: 妙惡行業果異熟等見名邪見。婆沙九十
T2251_.64.0243b10: 初右唯釋初三。有多釋。餘全無釋 正理
T2251_.64.0243b11: 四十二八左云。具足應契經所説謗因。謗
T2251_.64.0243b12: 果。二世。尊等。總十一類邪見不同。謂無
T2251_.64.0243b13: 。乃至廣説顯宗
全同
光寶之族見正理十一類
T2251_.64.0243b14: 。唯於今論所言文。妄分開成其數。未
T2251_.64.0243b15: 本經。豈是當理 今云。一無施與。二無
T2251_.64.0243b16: 。是撥可愛樂欲果之因。雜含云無報。中
T2251_.64.0243b17: 含云無齋。三無祠祀。是祭天地之福。四無
T2251_.64.0243b18: 妙行。無惡行。雖二無。唯是業一類故。發
T2251_.64.0243b19: 智云無妙行惡行。雜含云無善行惡行。中含
T2251_.64.0243b20: 無善惡業。竝無第二無。亦合異熟。是何
T2251_.64.0243b21: 開。五無妙惡行業果異熟。六無此世間
T2251_.64.0243b22: 彼世間。雖彼此異。同世一類。故中含云
T2251_.64.0243b23: 此世彼世然光寶開爲二非也。若開
何不妙惡因果
七無
T2251_.64.0243b24: 父。無母。雖事是二。同能生一類。故雜含云
T2251_.64.0243b25: 父母。婆沙釋云父母感子之業。若父
T2251_.64.0243b26: 若母隨一豈可光寶開爲
二誤也
八無化生有情
T2251_.64.0243b27: 雜含云衆生生。九世間無沙門或婆羅門
T2251_.64.0243b28: 是阿羅漢。謂撥沙門或婆羅門具殺賊應
T2251_.64.0243b29: 供等徳是阿羅漢。此實撥羅漢故言
T2251_.64.0243c01: 是。光記作及非也。舊論。寶疏亦作是。發智
T2251_.64.0243c02: 但云世間無阿羅漢。雜含亦爾。中含云
T2251_.64.0243c03: 無眞人。十無正至。發智云。無正至此謗
T2251_.64.0243c04: 邪見。見滅所斷。雜含云等起。中含云往至
T2251_.64.0243c05: 善處。十一發智云。無正行。此世。他世。即於
T2251_.64.0243c06: 現法。知自通達。作證具足住。我生已盡。梵
T2251_.64.0243c07: 行已立。所作已辨。不後有。如實知。此謗
T2251_.64.0243c08: 道邪見。見道所斷。中雜二含其文意同。正理
T2251_.64.0243c09: 論師所言十一類者。蓋以如
T2251_.64.0243c10: 阿毘達磨倶舍論卷第十六法義
T2251_.64.0243c11:
T2251_.64.0243c12:
T2251_.64.0243c13:
T2251_.64.0243c14: 阿毘達磨倶舍論卷第十七法義
T2251_.64.0243c15:  豐山寓居上毛沙門快道記 
T2251_.64.0243c16:   業品第四之五
T2251_.64.0243c17: 初右論曰而造作故 此中有三。初離釋。但
T2251_.64.0243c18: 道。次業之下合釋。是第四轉依主。後彼
T2251_.64.0243c19: 相下。釋思業隨貪等行故於貪等道名
T2251_.64.0243c20: 初二句。示業所目。次二句明貪等。故
T2251_.64.0243c21: 轉故行顯貪等得道名。後二句成思名
T2251_.64.0243c22: 初右前七是業立業道名 此中有三。初明
T2251_.64.0243c23: 唯業。其體是業故。二亦業下釋業道。初標是
T2251_.64.0243c24: 依第七依主釋。次一句所由。由能下述釋身
T2251_.64.0243c25: 語業。爲思業所依託故。於此得道名。三業
T2251_.64.0243c26: 業下結
T2251_.64.0243c27: 初左雖不同類而一爲餘 雖所目自體不
T2251_.64.0243c28: 同類而其能目業道一名廣攝餘。故總名
T2251_.64.0243c29: 。寶疏爲是。順正理故。光記分業與
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