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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_.64.0243a01: 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
T2251_.64.0244a01: 釋。誤之甚
T2251_.64.0244a02: 初左於世典中倶極成故 光記世與典相違
T2251_.64.0244a03: 釋。是留意倶言。寶疏依正理云世記論中
T2251_.64.0244a04: 顯宗二十二(十
二左)全同
持業。今云。寶疏爲善。派云
T2251_.64.0244a05: 世典豈是相違。然言倶者。正理云。世記論
T2251_.64.0244a06: 中倶極成故。或業之道故名業道。亦業亦道
T2251_.64.0244a07: 故名業道。具足應業道。業道以一爲
T2251_.64.0244a08: 但言業道。依此倶言可了。若不爾正理
T2251_.64.0244a09: 倶言何消 又準正理亦業亦道。於身語
T2251_.64.0244a10: 三。一唯業。二業之道。三自體業。亦思所
T2251_.64.0244a11: 依故名道。是持業釋。此論且略第三
T2251_.64.0244a12: 初左又若由此異此不爾 光記三解。初減
T2251_.64.0244a13: 減惡惡對。二増減善惡相反。三合前二。此三
T2251_.64.0244a14: 釋但増減相配異而其義同。謂惡業増必惡
T2251_.64.0244a15: 物増。如放逸増則遊具盛。由惡物増好物
T2251_.64.0244a16: 必減。惡業減。必惡物亦減。如劫初惡業減
T2251_.64.0244a17: 墮獄者惡物減。好物必増。善業増減
T2251_.64.0244a18: 類。亦如是。由是三釋竝無害。故婆沙百十
T2251_.64.0244a19: 十七左惡業増故。一切内外物衰損。善業
T2251_.64.0244a20: 十八左増故一切内外物増。初約増減。後約
T2251_.64.0244a21: 増増。然依今論。光第二釋親文。論初云
T2251_.64.0244a22: 。次云増減故。正理。顯宗亦爾 然舊論
T2251_.64.0244a23: 十二(二
十三左)
初云増減。次云勝劣者。増減若倒
T2251_.64.0244a24: 乎。今文云減増指要取
非也
寶疏未示南
T2251_.64.0244a25: 明白言
T2251_.64.0244a26: 初左彼是意業皆名業道 初釋中是體。聲
T2251_.64.0244a27: 業外無別體。望惡趣果意業得道名。持
T2251_.64.0244a28: 業釋舊論曰。彼是業亦是惡趣道故。彼名爲
T2251_.64.0244a29: 業道。後釋貪瞋邪見互爲能所生。乘言釋
T2251_.64.0244b01: 道字。亦持業釋。論主意朋經部故。於前論
T2251_.64.0244b02: 十六
四右
三惡行中
T2251_.64.0244b03: 頌見行斷非得 光記七左斷字有三。一屬
T2251_.64.0244b04: 上。二屬下。三通上下。頌疏取第三。今云。
T2251_.64.0244b05: 唯屬下爲句頭。出體故特標擧。故行者中答
T2251_.64.0244b06: 文不斷。出體中標釋結倶云斷。由此舊
T2251_.64.0244b07: 論云。偈曰。見行釋曰云云此斷善根體相云
T2251_.64.0244b08: 何。偈云。此非得。釋曰云云
T2251_.64.0244b09: 二右頌疑有見 光八右三釋云。有唯在疑。或
T2251_.64.0244b10: 唯在見或通上下。頌疏取第二釋。今云。唯
T2251_.64.0244b11: 下見。長行釋疑但云疑。釋次云。生
T2251_.64.0244b12: 定有非無 是起定有之正見。由是舊
T2251_.64.0244b13: 十二(二
十六左)
云。偈曰。接善疑有見。釋曰。此人於
T2251_.64.0244b14: 因果中。若生疑心或生有見
T2251_.64.0244b15: 二右依上善根。得。更遠説 舊論十二(二
十四左)
曰。上
T2251_.64.0244b16: 界善根至得。依最遠相離義故説此言。舊
T2251_.64.0244b17: 至得是斷得也。而在依言上。約能得
T2251_.64.0244b18: 矣。光記如論。寶疏意。欲善尚斷。雖上善正
T2251_.64.0244b19: 斷猶令更遠。彼中由言顯此義。全非
T2251_.64.0244b20: 論意。今論意者。欲界善已斷遠離。上善得尚
T2251_.64.0244b21: 遠故云更。爲顯彼器總云斷。實上善未
T2251_.64.0244b22: 斷之遠離欲善已斷遠離。惠暉。麟竝不可
T2251_.64.0244b23: 二左縁何邪見能斷善根 與前何縁別。縁
T2251_.64.0244b24: 字上下。顯縁境縁籍之異。舊論曰。此邪見能
T2251_.64.0244b25: 善根何境界
T2251_.64.0244b26: 有餘師説解脱道別 婆沙三十五十三右
T2251_.64.0244b27: 曰。評曰應謗因謗果邪見倶能斷善。謗
T2251_.64.0244b28: 因邪見如無間道。謗果邪見如解脱道。謗因
T2251_.64.0244b29: 者。與善根成就得倶滅。謗果者。與善根不
T2251_.64.0244c01: 成就得倶生。是故此二倶能斷善 論主意
T2251_.64.0244c02: 謗因謗果邊。而不二道。故但二
T2251_.64.0244c03: 道邊標別云有餘師。何者撥無之理豈有別。
T2251_.64.0244c04: 二別依境異耳
T2251_.64.0244c05: 二左由彼唯作勢力劣故 婆沙三十五十二
T2251_.64.0244c06: 此師述所由。曰。具二種縛。勢力強故。邪
T2251_.64.0244c07: 見縁四諦。此師唯取苦集縁滅道縁
T2251_.64.0244c08: 有漏中亦不他界縁。此文所由。能縁
T2251_.64.0244c09: 無漏縁他界縁邪見云彼。簡所縁隨増
T2251_.64.0244c10: 唯。與彼相應心心所名相應。言隨眠者。光
T2251_.64.0244c11: 寶及舊論如是義難曉。光等加釋隨増言
T2251_.64.0244c12: 鮮本隨増正也。能縁有漏邪見。所
T2251_.64.0244c13: 縁境無漏。互相違自他界別故言境不隨増
T2251_.64.0244c14: 此彼無漏縁等邪見勢力弱故不
T2251_.64.0244c15: 善。舊論曰。唯由相應隨眠故。故彼力弱
T2251_.64.0244c16: 上由故下故彼思之 惠暉云。他界縁不
T2251_.64.0244c17: 自界因果。無漏縁不有漏因果。故不
T2251_.64.0244c18: 善者非也
T2251_.64.0244c19: 二左隨因亦増有強力故 光記解因兩釋。初
T2251_.64.0244c20: 同類遍行因。後相應倶有因。未隨言。亦
T2251_.64.0244c21: 言對境不隨増。因爲増也。寶疏隨爲
T2251_.64.0244c22: 定義。隨應義。因位加行爲因。謂加行位隨増
T2251_.64.0244c23: スレハ根本強力今云。婆沙三十五十二右
T2251_.64.0244c24: 云。評曰。應是説。無漏邪見亦能斷善根
T2251_.64.0244c25: 彼雖無所縁縛。而因力長養亦増盛故。説
T2251_.64.0244c26: 無爲縁他界縁亦復如
T2251_.64.0244c27: 婆沙。隨於因力長養。無漏縁等邪見亦増
T2251_.64.0244c28: 盛。如是有強力故彼能斷善。寶釋全非也。
T2251_.64.0244c29: 光解因爲是。於亦増下邪見非也
T2251_.64.0245a01: 二左由一刹那邪見頓斷 光二釋。初唯第九
T2251_.64.0245a02: 品。後品品隨應。今云後釋爲正。婆沙三十
T2251_.64.0245a03: 七左此師通微倶行最後所捨文曰。答。依
T2251_.64.0245a04: 現行斷故作是説。謂下下品邪見現前。令
T2251_.64.0245a05: 上上品善根不行。如是乃至若上中品邪見
T2251_.64.0245a06: 現前。令下下品善根不行。若上上品邪見現
T2251_.64.0245a07: 前。令下下品善根不行。及令九品皆不
T2251_.64.0245a08: 。故前八品善根先得不現行。後得不成
T2251_.64.0245a09: 。第九品善根得不現行時。即得不成就
T2251_.64.0245a10: 漸次得不現行云云
T2251_.64.0245a11: 三右若爾彼文斷善根者 此中於上品
T2251_.64.0245a12: 斷善根。不説言何品善。明知應頓斷
T2251_.64.0245a13: 三右彼依究竟能斷善根 世親論主。約
T2251_.64.0245a14: 總説。衆賢異此。彼曰。不此徴
T2251_.64.0245a15: 理趣等。如寶所引。然全非本論意。先引
T2251_.64.0245a16: 。次應彼。發智二八右
六目
云。云何増上不
T2251_.64.0245a17: 善根。答。諸不善根能斷善根。及離欲染
T2251_.64.0245a18: 最初所捨。云何微倶行不善根。答。諸不善根
T2251_.64.0245a19: 欲染時最後所捨。由彼故名離欲染
T2251_.64.0245a20: 云何欲界増上善根。答。菩薩入正性離生
T2251_.64.0245a21: 得欲界現觀邊世俗智。及如來得盡智
T2251_.64.0245a22: 所得欲界無貪無瞋無癡善根。云何微倶行
T2251_.64.0245a23: 善根。答。斷善根時。最後所捨。由彼故名
T2251_.64.0245a24: 斷善根。舊八犍度二十五左文及次第同。衆賢
T2251_.64.0245a25: 後爲先。婆沙等次第亦如本。又善不善
T2251_.64.0245a26: 各上微相對非所斷。又但問各自上
T2251_.64.0245a27: 必非能斷。故問中無能斷言。又上品
T2251_.64.0245a28: 能斷是上品收。今難者所許。何言理上品
T2251_.64.0245a29: 。以得通釋。又此難總言能斷善根。未
T2251_.64.0245b01: 何品。以此難上品一品頓斷。意在
T2251_.64.0245b02: 斷善根言。何約能斷通。全非難意。由
T2251_.64.0245b03: 世親。若不爾者。非唯背論亦不
T2251_.64.0245b04:
T2251_.64.0245b05: 三右有餘師説出不出 婆沙三十五十三右
T2251_.64.0245b06: 曰。有作是説。不起斷如見道。有餘師説。數
T2251_.64.0245b07: 起斷如修道。評曰。應不定。或有不起而
T2251_.64.0245b08: 能相續斷九品。或有唯斷一品便起。或
T2251_.64.0245b09: 二或三乃至或八然後方起復斷後品。光記
T2251_.64.0245b10: 云。如是説者通出不出。如修惑。古今疑
T2251_.64.0245b11: 言。修道例第二師不正義。而光師例第三師
T2251_.64.0245b12: 何哉。今云。修道有起不起。第二師且例
T2251_.64.0245b13: 起邊。今光起不起竝例有何怪。勿只文爲
T2251_.64.0245b14: 量。故正理四十二(十
二右)
云。既前漸斷處
例故云&K99;
修道
T2251_.64.0245b15: 斷所斷惑。理於中間起不起
T2251_.64.0245b16: 三左唯見行人非愛行人 頌疏云。言見行
T2251_.64.0245b17: 者。自惠以理而行義也。愛行者。但信他語
T2251_.64.0245b18: 愛行而行也。行宗三上云。今詳。内外兩凡具
T2251_.64.0245b19: 見惑者名見行人。又内凡尚淺故云増上
T2251_.64.0245b20: 初果已去未思惑愛行人。聖人證
T2251_.64.0245b21: 怪動。故云非也。湛惠云。行宗釋謬也。
T2251_.64.0245b22: 頌疏爲善。今云。行宗約見修二惑正。今
T2251_.64.0245b23: 論亦如是。邪見唯見惑故。唯見行者也。故婆
T2251_.64.0245b24: 沙百九七右云。見行者有二種。著我見者。依
T2251_.64.0245b25: 非我行相正性離生。著我所見者依
T2251_.64.0245b26: 行相入。諸愛行者亦有二種。我慢増者依
T2251_.64.0245b27: 非常行相入。懈怠増者依苦行相正性
T2251_.64.0245b28: 離生。頌疏釋混亂隨信隨法 又見愛各有
T2251_.64.0245b29: 利鈍。如光記十九二十
一左
寶疏二十三八左婆沙
T2251_.64.0245c01:
T2251_.64.0245c02: 四右非扇搋等能斷善根 三十五十左云。問。
T2251_.64.0245c03: 扇搋半擇迦無形二形。能斷善不。答。不能。
T2251_.64.0245c04: 所以者何。前説彼扇搋等。意樂輕動所作劣
T2251_.64.0245c05: 故。復次見行者能斷善根。彼是愛行故。復次
T2251_.64.0245c06: 多瞋者能斷善根。彼多貪故
T2251_.64.0245c07: 四右替善根得 應音二十五(十
六左)
云。他計切。爾
T2251_.64.0245c08: 雅替廢也。止也。替滅也。謂滅絶也。湛惠云。
T2251_.64.0245c09: 應師釋非今論意。今則替代也。今云不爾。
T2251_.64.0245c10: 應師爲善。凡替代也。於兩物存之。如
T2251_.64.0245c11: 畏疏以除蓋障替絶者。今不爾。令彼得滅
T2251_.64.0245c12: 故。況對非得生。可知滅義。今不滅特云
T2251_.64.0245c13: 替。爾雅釋言替廢也。疏云替謂廢已也
T2251_.64.0245c14: 四左有斷善根謂除前相 自下大文第三
T2251_.64.0245c15: 四句分別。此二相濫故分別。故婆沙三十五
T2251_.64.0245c16: 終亦有此四句。光云義便未盡。邪定者謂
T2251_.64.0245c17: 三惡趣。如前論第十十八左布剌那等者。
T2251_.64.0245c18: 婆沙云。布剌那等六師是也。増一三十二十七
T2251_.64.0245c19: 云。毘舍離城内有六師。不蘭那迦葉。阿夷
T2251_.64.0245c20: 湍。瞿那樓。波休迦栴。先比盧持。尼犍子等。
T2251_.64.0245c21: 雜含四十三二十
五右
云。六師等諸邪見輩具列名。
T2251_.64.0245c22:  未生怨者。頻婆沙羅王子名阿闍世。阿闍
T2251_.64.0245c23: 世未生之時仙人相。合仙人王爲子。
T2251_.64.0245c24: 其子害父。是王之怨以未生時知故名
T2251_.64.0245c25: 生怨
T2251_.64.0245c26: 五右若先加行隨一究竟 舊論十三初右曰。
T2251_.64.0245c27: 若人無染汚心。由先教他作色業道隨
T2251_.64.0245c28: 一成就時。光約遣他正。寶疏七左終曰。今
T2251_.64.0245c29: 思倶轉遣他作。通自作他作未也。不
T2251_.64.0246a01: 染汚心者。善無記心。簡染故云不染。正理
T2251_.64.0246a02: 論意通自作他作。如寶引。湛惠云。光約
T2251_.64.0246a03: 遣他。頌疏亦爾。寶則正理以爲自作。寶爲
T2251_.64.0246a04: 正。論但云加行簡別故。若準舊論
T2251_.64.0246a05: 正也。今云。何謂乎。寶云通。何云自作
T2251_.64.0246a06: 今此論云加行。皆是遣他也。故下八倶轉云
T2251_.64.0246a07: 加行。對自行邪欲遣他決定故。勿文。同
T2251_.64.0246a08: 本舊論義明。何懷猶預。如彼正理破斥
T2251_.64.0246a09: 何可依怙
T2251_.64.0246a10: 五右二倶轉者 二業現起。與思同時ナルヲ
T2251_.64.0246a11: 二倶轉。非二是倶轉。下一切亦爾
T2251_.64.0246a12: 五右依不異心決判應知 舊論十三
初左
曰。若人
T2251_.64.0246a13: イイ異成就業道時。應知前決義。不異
T2251_.64.0246a14: 前文誰可之。今亦云如是難引
T2251_.64.0246a15: 。若不爾何不故作此説 不異者。加
T2251_.64.0246a16: 行心與究竟心同名不異 婆沙百十六
T2251_.64.0246a17: 八左云。問。十不善業道。一切皆從貪瞋癡起。
T2251_.64.0246a18: 中一一幾爲加行。幾爲究竟而能起耶。
T2251_.64.0246a19: 答。不與取。欲邪行及貪欲三爲加行
T2251_.64.0246a20: 究竟。三爲加行者貪瞋邪見。其中貪與
T2251_.64.0246a21: 竟貪同。故云不異。前文決判如是。光二釋。
T2251_.64.0246a22: 初釋爲正。後釋非也。寶疏意。彼云不異
T2251_.64.0246a23: 心造二業者指今文。瞋爲不異心。殺盜
T2251_.64.0246a24: 二業。同依瞋故。言若異心自作兩業究
T2251_.64.0246a25: 竟必異前文。上由貪成盜。由瞋成
T2251_.64.0246a26: 故。此師於殺與盜論異不異。故言造二業
T2251_.64.0246a27: 加行究竟。此有三非。一誤異不異。二
T2251_.64.0246a28: 曾今。三違舊論。而指要同光後釋者非
T2251_.64.0246a29: 也。唯今文爲不異。一邊同。而其義大別也
T2251_.64.0246b01: 五右若先加行隨二究竟 舊論曰。若人貪
T2251_.64.0246b02: 欲等所染。由他二業道成就時。光但約
T2251_.64.0246b03: 遣他正。寶通自他非也
T2251_.64.0246b04: 五左四倶轉者語業道三 欲言顯意業。壞
T2251_.64.0246b05: 他言顯離語。舊論曰。若有人欲他和合
T2251_.64.0246b06: 意説妄語惡語。此中意業道隨一。口語道有
T2251_.64.0246b07: 三。雜語於三語必兼理。在絶言故但言
T2251_.64.0246b08: 語業三。婆沙百十三五右云。於語業自性四
T2251_.64.0246b09: 不善業道中。或時由三思究竟轉。謂作虚誑
T2251_.64.0246b10: 語離間語。非時故有雜穢語。或作虚誑語麁
T2251_.64.0246b11: 惡語。非時故有雜穢語。或作離間語麁惡
T2251_.64.0246b12: 。非時故有雜穢語。必兼可知。又準
T2251_.64.0246b13: 自性。念法師トノ辨違宗也
T2251_.64.0246b14: 若先加行隨三究竟 舊論云。有時貪欲等
T2251_.64.0246b15: 所染。由教他別三成就時
T2251_.64.0246b16: 五左八倶轉者故無九十 婆沙百十三五右
T2251_.64.0246b17: 云。謂遣六使六惡業道。自行欲邪行。及
T2251_.64.0246b18: 意三業道隨一現前。如是八種業道倶生思
T2251_.64.0246b19: 究竟轉。當知意三各別現起思究竟轉。無
T2251_.64.0246b20: 生義。無二心故。無遣他故。由此不
T2251_.64.0246b21: 九或十倶生之義。光記必有貪故別不説者
T2251_.64.0246b22: 足。應意三隨一必有。言自力者。婆沙
T2251_.64.0246b23: 五十七右云。獨立者謂自力現行。光四三十丁
T2251_.64.0246b24: 頌疏云。各當頭起名爲自力
T2251_.64.0246b25: 五左總開容至十至遮一八五圓暉十七
(八左)
云。十
T2251_.64.0246b26: 善業道通據隱顯。名爲總開。隱謂處中善。
T2251_.64.0246b27: 顯謂律儀也。隱顯通論有十倶轉。別據
T2251_.64.0246b28: 。無一無八無五倶轉。唯據律儀
T2251_.64.0246b29: 處中名爲顯也。問。何故言八五。答。應結頌
T2251_.64.0246c01: 音便。若約義次第五八。故別釋如
T2251_.64.0246c02: 五左三倶轉者無七色善 光云。若定若散。
T2251_.64.0246c03: 正見相應等。湛惠云。若定言恐衍。若定正見。
T2251_.64.0246c04: 何無定共七支。是故頌疏十七
(九右)
云。無七色
T2251_.64.0246c05: 者。謂不戒。及不定無七善色也。今
T2251_.64.0246c06: 云不爾。靜慮無漏通云若定。全非衍文。定
T2251_.64.0246c07: 正見而無定共七支時。故婆沙百十三十左
T2251_.64.0246c08: 云。生欲界者。若起欲界意識善心。若起
T2251_.64.0246c09: 色界善心及彼地無漏。正見倶生心。竝皆由
T2251_.64.0246c10: 三善業道倶生思究竟轉。生初靜慮者。若
T2251_.64.0246c11: 自地意識不定善心。若起無色界善心及
T2251_.64.0246c12: 彼地無漏正見倶生心。竝皆由三善業道倶
T2251_.64.0246c13: 思究竟轉
T2251_.64.0246c14: 六左&T014461;悷 顯宗同之。正理。應音竝作戻。應
T2251_.64.0246c15: 音云。經中或作篭。同祿公切。三蒼作㑦。同
T2251_.64.0246c16: 力計切。狼戻也。謂狼戻剛強也。此論。正理等
T2251_.64.0246c17: 音釋。&T014461;悷多惡不稠也。集韵&T014461;悷很也
T2251_.64.0246c18: 七右唯雜穢語染心歌詠 此明業道成現
T2251_.64.0246c19: 染心歌詠爲業道。若爾前文十六之五右
十七左
何説
T2251_.64.0246c20: 輕故非業道。答。前文論主朋有餘師義
T2251_.64.0246c21: 是。今示婆沙百十三六左本義耳。故雜心
T2251_.64.0246c22: 亦同之。又解云云
T2251_.64.0246c23: 七右無惡意樂故彼無殺生等 舊論全同之。
T2251_.64.0246c24: 是總通釋六。故於正理此十字但有
T2251_.64.0246c25: 別釋。光爲正。寶疏牒一段文。云意業三
T2251_.64.0246c26: 者文錯。隨其所應四字。應及女人故。蓋
T2251_.64.0246c27: 隣行亂入也。而未總別非也
T2251_.64.0246c28: 七左雖諸天衆其命方斷 百十三六左云。彼
T2251_.64.0246c29: 自相害。而害餘趣。復有説者亦自相
T2251_.64.0247a01: 害故如是説。諸天手足隨斷隨生。斬首中
T2251_.64.0247a02: 截。即便殞沒唯是兩説。勿評家如
是説者。彼但示其害相
舊論。無
T2251_.64.0247a03: 有餘師説四字者脱落。而有衆生二字。若有
T2251_.64.0247a04: 説寫誤乎
T2251_.64.0247a05: 七左但容成就必不現行 若於過去。未
T2251_.64.0247a06: 現起。則不成就故對必以特云
T2251_.64.0247a07: 七左然聖隨依成彼過去 是顯不定。故異
T2251_.64.0247a08: 未來決定別作文。顯依地隨依何
T2251_.64.0247a09: 。以曾起。云曾起等。頌疏云。無
T2251_.64.0247a10: 色那含。於欲色界五地身中隨依何地
T2251_.64.0247a11: 二三四五地曾起曾滅無漏律儀。生無色
T2251_.64.0247a12: 時成彼已去。曾起一地已去一地戒。乃
T2251_.64.0247a13: 至曾起五地已去五地戒也。慧暉云。此
T2251_.64.0247a14: 已去依身起無漏道。不依地。有已去
T2251_.64.0247a15: 欲界一地身起一地共戒或二三四五六
衍文
T2251_.64.0247a16: 地道共戒。若二地身即起一地乃至五地道
T2251_.64.0247a17: 共戒。若三地身即起三地道共戒。若四地身
T2251_.64.0247a18: 即起二地道共戒五地身即起一地道共戒
T2251_.64.0247a19: 謂生上地即不下地道共戒也。從此已
T2251_.64.0247a20: 後生無色界。曾一地身起道共戒。即成
T2251_.64.0247a21: 地身道共戒。乃至曾五地身起道共戒。即
T2251_.64.0247a22: 五地身道共戒也。光・寶竝引婆沙三文
T2251_.64.0247a23: 光師初説爲勝。故彼二十左
七行
云。應知生無色
T2251_.64.0247a24: 聖者。未來定成五地。過去不定。故婆沙云云
T2251_.64.0247a25: 未來定以過去不定。而證三文。初師
T2251_.64.0247a26: 勝明指要等。光無
評者非也
寶疏十一左
七行
 只標兩説不
T2251_.64.0247a27: 三文。以後師正。今云初師爲正。
T2251_.64.0247a28: 機類不同。依地及依身差別多故。由此今論
T2251_.64.0247a29: 及正理其文義同初師。若不爾者。今論等何
T2251_.64.0247b01: 故不已未同説是別判。又云容耶。汝初
T2251_.64.0247b02: 師據一色失。是有何害。明身表文故
T2251_.64.0247b03: 八右謂且先分別 對下善準釋且。如
T2251_.64.0247b04: 六左
五右
諸文。對後明因云先 然光記對後具
T2251_.64.0247b05: 且者非也
T2251_.64.0247b06: 八左離間語親友乖穆 應音作穆云。經中或
T2251_.64.0247b07: 睦同。莫穀切。睦和也。爾雅睦敬也。厚也。
T2251_.64.0247b08: 舊論十三
(四左)
曰。親友不和穆俗字然頌疏冠註
T2251_.64.0247b09: 云。穆莫卜切。和也。順也。又密北切。音默。與
T2251_.64.0247b10: 默同已上字彙全文也彼但見字彙
餘文故有此誤彼鑰字誤
今依
T2251_.64.0247b11: 此義。若據婆沙。即言親友乖離已上此釋誤
T2251_.64.0247b12: 也。失今義。何可默音。又雖音默義別。
T2251_.64.0247b13: 何云同。前漢東方朔傳云。於是呉王穆然。
T2251_.64.0247b14: 註張晏曰。穆音默。師古曰。穆然靜思貌
T2251_.64.0247b15: 八左彼品癡増故 舊論曰。由邪見故暗鈍
T2251_.64.0247b16: 多癡。此見多無明故。今云品。顯欲觸癡等
T2251_.64.0247b17: 相應品。於中癡増上故別爲邪見等流。舊論
T2251_.64.0247b18: 十三
(四左)
多。亦意同也。正理論四十二
(十九左)
T2251_.64.0247b19: 云。比於貪瞋相應無明邪見癡増量。
T2251_.64.0247b20: 光兩釋。後釋非也。不品字故。疎於癡増
T2251_.64.0247b21: 綴文故。違舊論故。背正理述此論意故」
T2251_.64.0247b22: 八左不言人壽令不久住 正理四十二十九
T2251_.64.0247b23: 廣徴破。寶疏所出文即彼自意也。然寶疏
T2251_.64.0247b24: 直以敵文此。豈是論主之意
T2251_.64.0247b25: 八左磽确 正理。顯宗作墝埆。應音云。磽确
T2251_.64.0247b26: 苦交切。下胡角。苦角二切。孟子曰。磽确薄瘠
T2251_.64.0247b27: 地也。通俗文物堅鞭謂之丨丨。地堅鞕則
T2251_.64.0247b28: 五穀
T2251_.64.0247b29: 果辣 應音云。字苑作&MT04915;同。盧葛切。通俗
T2251_.64.0247c01: 文。辛甚曰辣。江南言辣。中國言
T2251_.64.0247c02: 九右有餘師言根本眷屬 此中後師爲正。
T2251_.64.0247c03: 理故。故正理論四十二(二
十一右)
先標有餘師
T2251_.64.0247c04: 初師義。次標理實光二十
六右引文
而約後師義
T2251_.64.0247c05: 釋爲
十四
右七
後爲
T2251_.64.0247c06: 九右此中所説假説等流 舊論十三
(五左)
曰。是
T2251_.64.0247c07: 所説生等等流果者。今亦但云此中所説。貫
T2251_.64.0247c08: 十種。不簡別言殺生等流故。光二釋。初釋
T2251_.64.0247c09: 殺一非也。後釋爲正。然湛惠取第一
T2251_.64.0247c10: 云。寶疏同之者非也。寶疏同後釋。但總相
T2251_.64.0247c11: 釋故
T2251_.64.0247c12: 九右餘上相違如理應説 等流十別釋及増
T2251_.64.0247c13: 上十總別云餘。然光記。云餘増上果。及餘
T2251_.64.0247c14: 善業道。而證正理者是麁見也。今論上云
T2251_.64.0247c15: 離殺等總擧十。正理云且於離殺一種
T2251_.64.0247c16: 綴文各別
T2251_.64.0247c17: 九左雖離彼無而別説者 百十六十一右曰。譬
T2251_.64.0247c18: 喩者説。離語及業別有正命邪命體性。爲
T2251_.64.0247c19: 彼意正命等皆即語業斯論
T2251_.64.0247c20: 九左論曰瞋癡由資具屬他 婆沙百十六
T2251_.64.0247c21: 曰。如於不善語業道中。若貪所起名爲
T2251_.64.0247c22: 亦名邪命。爲命起故。瞋癡所起但名
T2251_.64.0247c23: 。不邪命命而起故。於不善身
T2251_.64.0247c24: 業道中。若貧所起名爲邪業。亦爲邪命。瞋
T2251_.64.0247c25: 癡所起但名邪業。不邪命。又十四右曰。問。
T2251_.64.0247c26: 若爾何故佛別説正命邪命。答。佛以邪命誑
T2251_.64.0247c27: 惑於人微細難覺故。復有説者。以諸邪命
T2251_.64.0247c28: 淨除故。云何難淨除。謂有二法難
T2251_.64.0247c29: 除難捨。即在家者邪見。及出家者邪命。諸在
T2251_.64.0248a01: 家人雖極聰惠受持五戒。若苦所逼則以
T2251_.64.0248a02: 是今
異見
種種香華飮食祷天神。諸出家人
T2251_.64.0248a03: 極聰惠受持具戒。資身命縁繋屬他故。
T2251_.64.0248a04: 施主時整威儀親善相。是故別説
T2251_.64.0248a05: 命正命。今依有説所以於難除。如有頌
T2251_.64.0248a06: 者。曰字言誤。上下爾故。舊論云。此中説
T2251_.64.0248a07: 偈。稽古下七右只擧舊論。彼意爲論主自造
T2251_.64.0248a08: 彼前已辨。今云。正理光二十
七右引
顯宗如婆沙。但
T2251_.64.0248a09: 四字句自釋而不有頌言。準彼似論主
T2251_.64.0248a10: 散文頌。然今文明引證。舊論云此中
T2251_.64.0248a11: 説偈者非必自造。故不證也。如婆沙。正
T2251_.64.0248a12: 理等者。以他頌意而致釋。勿彼疑此。
T2251_.64.0248a13: 若言自頌所明義者。上兩句爲何。故知定
T2251_.64.0248a14: 他頌
T2251_.64.0248a15: 十右戒蘊經中故延命故 此中引經。次邪
T2251_.64.0248a16: 受下論主述經意。舊論有何以故徴。戒蘊
T2251_.64.0248a17: 經者。稽古下七右云。雜事四十那含苾芻論
T2251_.64.0248a18: 種非法曰。於長阿含戒蘊品處説。而今本
T2251_.64.0248a19: 此經。蓋殘缺矣。或曰出増一。或曰出
T2251_.64.0248a20: 。竝非也婆沙三十三(十左)曰。契經説。無學支中
正業。即此中身律儀。正語即此中語律儀。
T2251_.64.0248a21: 正命即此中命清淨。經
此三。總名戒蘊
T2251_.64.0248a22: 十右如前所言有幾果耶 光云大文第三
T2251_.64.0248a23: 不可也。寶疏云大文第四可也。此中有二。
T2251_.64.0248a24: 初總明。二別明。別明中有五門。而光・寶束
T2251_.64.0248a25: 分爲六段詳審
T2251_.64.0248a26: 十左論曰即無間道 斷有兩意。謂所證斷
T2251_.64.0248a27: 能除斷。能引斷得生相。約有財
T2251_.64.0248a28: 乃得斷名。復能正斷煩惱品得名爲斷。
T2251_.64.0248a29: 若道若斷持業釋。舊論十三
(六左)
曰。爲滅故
T2251_.64.0248b01: 此道。復由此道故惑イゝ滅。故説名滅道
T2251_.64.0248b02: 此中所爲所由差別可
T2251_.64.0248b03: 十左増上果者唯除前生 正理有兩説
T2251_.64.0248b04: 竝存。光記作兩解。取初説而不後説説
T2251_.64.0248b05: 何乎。寶疏但擧正理第二説耳。雜心論三
T2251_.64.0248b06: 三十
八左
正理後説。彼曰。除自己餘一切法是
T2251_.64.0248b07: 増上果。今云。有處云非擇滅是心果者。由
T2251_.64.0248b08: 心勢力生縁闕故是士用果攝。若不爾何不
T2251_.64.0248b09: 説言擇滅耶。或應諸無爲。雜心云一切
T2251_.64.0248b10: 有爲論。決定故若作是説
T2251_.64.0248b11: 十左謂餘無漏及異熟 婆沙百十五八右曰。
T2251_.64.0248b12: 諸無記業。自性羸劣勢不堅住。故無異熟
T2251_.64.0248b13: 諸無漏業。離諸煩惱三界繋。故無異熟
T2251_.64.0248b14: 所以者何。若所起業イゝ自性堅強。煩惱所繋
T2251_.64.0248b15: 者能感異熟廣説
譬喩
T2251_.64.0248b16: 十一右論曰遍前門義 光記三十右當文
T2251_.64.0248b17: 前五門。頌疏二十
四右
後文上六
T2251_.64.0248b18: 。光但約別説。頌疏更加總説。然迷文未
T2251_.64.0248b19: 義。論十三右後文云前諸門。然於第二
T2251_.64.0248b20: 三世門第三諸地門定無如次義。爲
T2251_.64.0248b21: 隨其所應。寶疏但云前諸門數。
T2251_.64.0248b22: 論旨焉。舊論於初三性門頌如次第
T2251_.64.0248b23: 。復於後三斷門頌亦有次第言。而於
T2251_.64.0248b24: 長行次第釋。於最後長行釋曰。更説
T2251_.64.0248b25: 第言者。應知於前中後因果。更字起
T2251_.64.0248b26: 盡梵本於初後頌次第言必矣。蓋今文
T2251_.64.0248b27: 譯者省也。正理。顯宗亦爾也
T2251_.64.0248b28: 十一右謂初善業流及離繋 前段總説。故
T2251_.64.0248b29: 別説但示名數。對前可知。異熟其性非
T2251_.64.0248c01: 善故除之。善望不善性類不同。故無
T2251_.64.0248c02: 。以無記亦無異熟。非斷道故無
T2251_.64.0248c03: 繋果。故但二果。若望無記士用増上
T2251_.64.0248c04: 前。異熟無記ナレハ亦有。不善與無記性類
T2251_.64.0248c05: ナレハ等流。離繋果性善故亦無
T2251_.64.0248c06: 十一右中不善業爲等流故 有牽引義
T2251_.64.0248c07: 應士用。増上如上。無餘三者。不善業非
T2251_.64.0248c08: 道性故無離繋。以善爲果無異熟果。善不
T2251_.64.0248c09: 善異レハ等流。望不善果。因果同類ナレハ
T2251_.64.0248c10: 等流果。無餘二前。望無記果。離繋善性
T2251_.64.0248c11: 故除之。士用増上準前可知。約不善業所
T2251_.64.0248c12: 故有異熟。不善與無記相違而有等流
T2251_.64.0248c13: 了故問答顯之。麟云。遍行不善。即苦諦
T2251_.64.0248c14: 下邪見等三及癡。無明。竝集諦下二見。疑。無
T2251_.64.0248c15: 明。相應惑業是謂遍行不善。以不善
T2251_.64.0248c16: 總言十一遍使。言及見苦所斷等者。
T2251_.64.0248c17: 即遍行外苦下貪瞋慢等非遍行相應惑業
T2251_.64.0248c18: 同類因也。此等皆能引生身邊二見。二
T2251_.64.0248c19: 見望彼。雖性不同同染汚故與不善
T2251_.64.0248c20: 等流果。身邊二見内門轉故。故是無記。
T2251_.64.0248c21: 品初釋
T2251_.64.0248c22: 十一左後無記業及離繋 麟云。以無記非
T2251_.64.0248c23: 斷道故無離繋果無記與善類不同故無
T2251_.64.0248c24: 等流果。無記不異熟。及善法非異熟性
T2251_.64.0248c25: 故無異熟果。故但二果。望不善異熟
T2251_.64.0248c26: 善説。言身邊二見爲同類因者。且望
T2251_.64.0248c27: 當諦諸不善法故言同類。理實二見能遍取
T2251_.64.0248c28: 五部不善法。若望他部遍行因。以
T2251_.64.0248c29: 此二見是遍行惑故。今論不遍行同類差
T2251_.64.0249a01: 故理圓足。如光釋也。望無記中。異熟果
T2251_.64.0249a02: 無記牽故。離繋果唯善之果故。故除二」
T2251_.64.0249a03: 十一左謂過去業唯除離繋 麟云。過去業
T2251_.64.0249a04: 三世法唯除離繋者。離繋是無爲。無爲
T2251_.64.0249a05: 體非三世攝故。故除之。有餘四者。以
T2251_.64.0249a06: 應倶有能作等因。通三世攝。所以有士用増
T2251_.64.0249a07: 。有異熟。謂過去善惡爲因感異熟果。今
T2251_.64.0249a08: 時同在過去也。等流果者。後似於前故亦
T2251_.64.0249a09: 之。望於現未過去
T2251_.64.0249a10: 十一左現在業以及増上 現望未四準
T2251_.64.0249a11: 知。望現唯二唯一念故無異熟果。無
T2251_.64.0249a12: 故無等流果。以世中故無離繋果。倶有
T2251_.64.0249a13: 相應因故有士用果。其増上可
T2251_.64.0249a14: 十二右未來業及離繋 麟云。倶有相應因
T2251_.64.0249a15: 未來。故有士用果。有異熟果者。未來雖
T2251_.64.0249a16: 前後。其異熟因約體建立。以善惡性
T2251_.64.0249a17: 因。無記性爲果故得有也。無等流者。同類
T2251_.64.0249a18: 因就位建立。未來無前後。故無等流也。新
T2251_.64.0249a19: 云。異熟等流必前後故者。若爾未來無前後
T2251_.64.0249a20: 異熟。湛云。麟破過當。寶意明現現相
T2251_.64.0249a21: 對。無異熟等流。故云必前後。非未來有
T2251_.64.0249a22: 前後。故有異熟。故寶自前後
非得文
已言未來無
T2251_.64.0249a23: 前後。此意以未來異熟無前後故。今云。麟
T2251_.64.0249a24: 破允當。湛救不成。以必前後故。彼立因
T2251_.64.0249a25: 決定
T2251_.64.0249a26: 十二右不説後業後業果故 明頌中現不
T2251_.64.0249a27: 過去。未來不現過所以。凡因果法。或
T2251_.64.0249a28: 前因後果。或因果同時。必無後以前爲
T2251_.64.0249a29: 故。問。於三世三品。約因果門過現未。
T2251_.64.0249b01: 十二因縁。依生滅門未現過。如四相所
T2251_.64.0249b02: 。就法生起義過未現。如得非得諸論。若
T2251_.64.0249b03: 爾何但如是無現等無餘耶。答。今約因果
T2251_.64.0249b04: 故因果對辨。不異門異門
T2251_.64.0249b05: 十二右論曰除離繋 惠暉云。言諸地業唯
T2251_.64.0249b06: 色行二蘊等者。欲界初定准前。若二定已
T2251_.64.0249b07: 上。色蘊即定共無表。行蘊即思。空處已上唯
T2251_.64.0249b08: 行蘊思爲體也。又云。同地業望法。即通
T2251_.64.0249b09: 同及異。有四果者準前總説知。無爲非
T2251_.64.0249b10: 法攝故此章總除。光兩釋第二違論文
T2251_.64.0249b11: 十二右若是有漏及増上 麟云。異地有
T2251_.64.0249b12: 。如欲界加行善心入初禪定引起力
T2251_.64.0249b13: 是士用果。増上可知。無欲界業感初禪異
T2251_.64.0249b14: 故無異熟果。有漏異地無同類因故無
T2251_.64.0249b15: 等流果
T2251_.64.0249b16: 十二右若是無漏不遮等流 無漏業非
T2251_.64.0249b17: 熟能引。離繋非地攝。故言除異熟及離繋
T2251_.64.0249b18: 無漏不界故異地有同類因。由是有
T2251_.64.0249b19: 等流果。故言不墮界故不遮等流。雜心三
T2251_.64.0249b20: 三十
八右
頌曰。自地自地&MT06279;四。或以他地二。若
T2251_.64.0249b21: 正思惟他亦有解脱果。長行云。自地自地四
T2251_.64.0249b22: 者。自地業以自地法四果。除解脱果。如
T2251_.64.0249b23: 欲界繋以欲界繋。乃至非想非非想亦如是。
T2251_.64.0249b24: 或以他地二者。他地業以他地法二果
T2251_.64.0249b25: 功用果増上果。若無漏業以他地無漏
T2251_.64.0249b26: 是等流果。同無漏故。頌
或言顯示有此異
若正思惟地亦有
T2251_.64.0249b27: 脱果者。定地或有解脱果。謂無礙道所攝。
T2251_.64.0249b28: 按彼論分別定散。約散位漏無漏業
T2251_.64.0249b29: 。更約定地無漏。加解脱果此論所無。全
T2251_.64.0249c01: 地法所攝。然光記三十左地法攝
T2251_.64.0249c02: 斥未曉了也。若言果故地法攝者。今論
T2251_.64.0249c03: 亦約無漏因果無漏是界地攝耶。
T2251_.64.0249c04: 然今説無漏者。寄所起地此也。問。何故
T2251_.64.0249c05: 無漏言地耶。答。約所起是説。如
T2251_.64.0249c06: 漏界無漏界舍利毘曇
七上二左
T2251_.64.0249c07: 十二左謂學業以及等流 學無學法總以
T2251_.64.0249c08: 無漏有爲體。由是學望學有三果。同無
T2251_.64.0249c09: 漏故有等流果。引起力故有士用果。増上極
T2251_.64.0249c10: 廣。如上可知。無漏故無異熟。有爲故無
T2251_.64.0249c11: 。若對無學。金剛定時引生盡智。是士用
T2251_.64.0249c12: 果。餘可知。若對非二學業斷惑證理。是離
T2251_.64.0249c13: 繋果。從無漏觀生非二有漏善心是士
T2251_.64.0249c14: 用果。増上可知。因無漏故無異熟果。學有
T2251_.64.0249c15: 爲無漏與非二無爲及有漏性類異。故無
T2251_.64.0249c16:
T2251_.64.0249c17: 十二左無學業及増上 對學法。但是増上
T2251_.64.0249c18: 一果。倶無漏故無異熟果。學法劣故無等流
T2251_.64.0249c19: 。等勝爲等流果故。非是無爲故無
T2251_.64.0249c20: 。無無學引起學心故無士用果。正理
T2251_.64.0249c21: 四十三
(四右)
無學望學法曰。理應二。謂加
T2251_.64.0249c22: 。光記三十
一右
兩解。初論意各別。後約同異性
T2251_.64.0249c23: 會合。今云後爲勝。然衆賢以理加之非
T2251_.64.0249c24: 。故顯宗二十三五右全同今論。光記述
T2251_.64.0249c25: 理意兩意。初現未相對爲是。後退者轉
T2251_.64.0249c26: 根者。若退已是非學非無學法非無學法。故
T2251_.64.0249c27: 無學三無二。準上可知。望非二
T2251_.64.0249c28: 二果者。如學業對非學。於中無離繋者。
T2251_.64.0249c29: 無學不更斷惑證滅。無無間道
T2251_.64.0250a01: 十二左非二業五果 望學法二果者。
T2251_.64.0250a02: 一切學人。皆從有漏心無漏觀。是併由
T2251_.64.0250a03: 引生力。即士用果。増上可知。無餘三果者。
T2251_.64.0250a04: 學法無漏。故無異熟。性類不同無等流果
T2251_.64.0250a05: 學有爲故無離繋果。望無學二果準前。望
T2251_.64.0250a06: 非二五果論十左總説
T2251_.64.0250a07: 十三右初見所斷謂増上 異熟無記及無爲
T2251_.64.0250a08: 見斷法故除之。從身見相應思業。引
T2251_.64.0250a09: 邊見等。是士用果。同染汚法相生。是等流果。
T2251_.64.0250a10: 餘法不障是増上。望修斷四果者。見斷
T2251_.64.0250a11: 業通不善。修斷法通無記。故有異熟果。遍
T2251_.64.0250a12: 行因故有等流果。餘如寶疏十七右
T2251_.64.0250a13: 十三右中修所斷及等流 麟云。初望見斷
T2251_.64.0250a14: 但二果者。見斷唯染汚故非異熟果。修部無
T2251_.64.0250a15: 遍行惑取他部界故無等流果。法非無爲
T2251_.64.0250a16: 故無離繋果。無間生故有士用果。除離繋
T2251_.64.0250a17: 是非斷故修斷四果者。無間相生
T2251_.64.0250a18: 故有士用果。増上可知。同類因故有等流
T2251_.64.0250a19: 。修斷業通不善法貫無記。故有異熟果
T2251_.64.0250a20: 離繋非斷故除之。望非斷三果者。非斷
T2251_.64.0250a21: 無漏故無異熟。業有漏。法無漏。性異無
T2251_.64.0250a22: 流果。由有漏道斷惑非斷滅。故有離繋
T2251_.64.0250a23: 有漏善心無間引生非斷無漏心故有士用
T2251_.64.0250a24: 。増上可
T2251_.64.0250a25: 十三右後非所斷除異熟 非斷業。以有爲
T2251_.64.0250a26: 無漏身語思。爲體。望見斷有漏法但不障
T2251_.64.0250a27: 増上果。無餘四果者。善染漏無漏別故無
T2251_.64.0250a28: 等流果。無漏業不異熟。見斷法無異熟
T2251_.64.0250a29: 故除異熟果。無引生義故無士用果。見斷
T2251_.64.0250b01: 法不無爲故無離繋修斷二果
T2251_.64.0250b02: 者。從無漏觀出入有漏心。是引生義故有
T2251_.64.0250b03: 士用。餘有無如前。望非斷四果。同是無
T2251_.64.0250b04: ナレハ等流果。無間相生故有士用。斷惑
T2251_.64.0250b05: 證理スレハ離繋果。増上法寛故有此。因果
T2251_.64.0250b06: 竝無漏故無有異熟
T2251_.64.0250b07: 十三右如本論中 惠暉云。發智論
T2251_.64.0250b08: 十三左論曰有説二説差別 顯後説不正
T2251_.64.0250b09: 有餘也。正理論三十四
(五右)
曰。有説。染汚身語
T2251_.64.0250b10: 意業名不應作。以非理作意故。有餘
T2251_.64.0250b11: 師言。諸壞軌則身語意業。設是不染亦不
T2251_.64.0250b12: 應作。由彼不世軌則故。謂諸無覆無
T2251_.64.0250b13: 記身業威儀
無記
若住若行若飮食等。諸有不
T2251_.64.0250b14: 世俗禮儀。皆説名爲壞軌身業。諸有無覆無
T2251_.64.0250b15: 記語業工巧
無記
形言時及作者等。但有
T2251_.64.0250b16: 世俗禮儀。皆説名爲壞軌語業。等起前二
T2251_.64.0250b17: 是名壞軌意業。此及染業名不應作。應作
T2251_.64.0250b18: 業者與此相違。倶違前二是第三業。光記
T2251_.64.0250b19: 正理解釋。會論身語意業亦不應作文
T2251_.64.0250b20: 今論言應如是説者約語工巧。言等者等
T2251_.64.0250b21: 取能等起思。即意業。然惠暉云。即四無記
T2251_.64.0250b22: 中不威儀無記。此約世俗禮儀
T2251_.64.0250b23: 誤也。頌疏本略述應如是説一句。而未
T2251_.64.0250b24: 論本及正理等故致此誤也。又云。第一師
T2251_.64.0250b25: 即取四無記及有覆無記。第二師除威儀無
T2251_.64.0250b26: 外餘三無記及有覆無記爲第三業。此釋
T2251_.64.0250b27: 非也
T2251_.64.0250b28: 十四右一業引一生 準長行但唯言頌前二
T2251_.64.0250b29: 但字。此一句答兩問。謂一業言答後問。但
T2251_.64.0250c01: 一業引故。一生言答前問。唯引一生
T2251_.64.0250c02: 多生故。光記未可也
T2251_.64.0250c03: 十五右二無心定得不能引 問。何故但遮
T2251_.64.0250c04: 何滿。答。根品第五卷
三左
中已顯故。彼云。今
T2251_.64.0250c05: 無想定一向是善。此是善故能招無想有情
T2251_.64.0250c06: 天中五蘊異熟。又四左滅盡定云。唯招
T2251_.64.0250c07: 頂四蘊異熟
T2251_.64.0250c08: 十五右薄伽梵説異熟障 出毘尼母經第
T2251_.64.0250c09: 。婆沙百十五十二右曰。如契經説。若諸有
T2251_.64.0250c10: 情成就六法。雖如來所證所説法毘奈
T2251_.64.0250c11: 。而不任遠塵離垢。於諸法中淨法
T2251_.64.0250c12: 。何等爲六。一煩惱障。二業障。三異熟障。
T2251_.64.0250c13: 四不信。五不樂。六惡慧。於彼六中。取初障
T2251_.64.0250c14: 。發智十一五右雜心三四十右竝擧經次第
T2251_.64.0250c15: 是。今論異彼。業惱熟次。法勝毘曇四卷
T2251_.64.0250c16: 本一二十
四左
六卷本二十五左今。舊論。正理。顯
T2251_.64.0250c17: 宗亦爾也。何故有此異耶。何故違本論引
T2251_.64.0250c18: 經次耶。答。煩惱與業互爲因縁。約
T2251_.64.0250c19: 業説爲煩惱業。據業起煩惱説爲
T2251_.64.0250c20: 業煩惱。是故佛説二次第。異熟定果故必爲
T2251_.64.0250c21: 後彼婆沙等。欲煩惱爲最重。故依煩惱業
T2251_.64.0250c22: 經文。法勝論主。今論師。欲初二無優劣
T2251_.64.0250c23: 罪重故。特異彼憑業煩惱經。品次約逆爲
T2251_.64.0250c24: 世業隨。對此顯惑業無優劣
T2251_.64.0250c25: 十五左應知此中如扇搋等 婆沙百十五
T2251_.64.0250c26: 二左曰。云何煩惱障。謂如一本性。具足熾
T2251_.64.0250c27: 然貪瞋癡煩惱。由是故難離厭。難
T2251_.64.0250c28: 教誨。難開悟。難免離。難解脱。此
T2251_.64.0250c29: 中本性具足熾然猛利貪瞋癡者。貪者如
T2251_.64.0251a01: 陀等。瞋者如指曼等。癡者如迦葉波等乃至
T2251_.64.0251a02: 第二有説云。具足熾然猛利貪煩惱者。如
T2251_.64.0251a03: 門等。瞋者如氣嘘等。癡者如六師等。雜心
T2251_.64.0251a04: 四十
一右
前後擧兩説。今同婆沙後説取氣
T2251_.64.0251a05: 嘘六師等
T2251_.64.0251a06: 十五右此障何法加行善根 明障名義。婆
T2251_.64.0251a07: 沙百十五十二左曰。問。何故名障。答。如是三
T2251_.64.0251a08: 種能礙聖道及聖道加行善根。是故名障。雜
T2251_.64.0251a09: 心亦爾也。然寶疏云。明所障法者非也。法
T2251_.64.0251a10: 勝四卷本但云聖法。六卷本及雜心。婆沙。此
T2251_.64.0251a11: 論加加行。正理更加離染。光寶意以正理
T2251_.64.0251a12: 盡理。此論等爲有餘。今謂不爾。大梵天
T2251_.64.0251a13: 有漏道離染必七方便位。此論加行攝
T2251_.64.0251a14: 十六右謂處趣生果及補特伽羅 舊論。依
T2251_.64.0251a15: ト也婆沙三説中。第三説約
T2251_.64.0251a16: 。言一自性。謂此五決定極重惡業。罪極重
T2251_.64.0251a17: 依處義似異。而依殺母等起故是極重。
T2251_.64.0251a18: 終不相違故正理。顯宗標毘婆沙説
T2251_.64.0251a19: 趣等五義。然光記。寶疏二十
右左
竝上廣擧正理
T2251_.64.0251a20: 次擧婆沙。而云處。是何謂
T2251_.64.0251a21: 十六右餘障廢立如應當知 光記兩釋。初釋
T2251_.64.0251a22: 是也。婆沙等意如是故
T2251_.64.0251a23: 十六右此三障中後輕於前 分別三障輕
T2251_.64.0251a24: 兩釋。初論主義。惑業但重。異熟爲輕。
T2251_.64.0251a25: 又婆沙一百十五十七左三説中評家曰。煩惱
T2251_.64.0251a26: 障重。以煩惱障能引業障。業障復引異熟
T2251_.64.0251a27: 。如是皆以煩惱本。是故最重。正理論
T2251_.64.0251a28: 婆沙義初。今論初爲後。貶云有餘師
T2251_.64.0251a29: 舊論十三十二右曰。於中惑障最麁。業障次
T2251_.64.0251b01: 麁。何以故。由此二於第二生。是人不治。
T2251_.64.0251b02: 次説毘婆沙義此。彼舊論文不婆沙
T2251_.64.0251b03: 。正理。顯宗。此論竝兩説各別。若爾舊論次
T2251_.64.0251b04: 字應同字。不爾者不所由故。問。此論
T2251_.64.0251b05: 婆沙義。其義難了。何者今標釋倶業
T2251_.64.0251b06: 異熟トノ次第。以此約前引後業障最重。
T2251_.64.0251b07: 若爾違婆沙。由是正理改文曰。此三障中
T2251_.64.0251b08: 煩惱最重。以能發業業感果故。答。準上頌
T2251_.64.0251b09: 及釋疑。然今既改次云煩惱與業。
T2251_.64.0251b10: 此次第前引後故不婆沙意
T2251_.64.0251b11: 十六右此無間名名無間 釋無間名二。
T2251_.64.0251b12: 初單説無間名。後明人名無間。初中有
T2251_.64.0251b13: 。初説約此業人入地獄決定無餘業
T2251_.64.0251b14: 果不隔礙。後説約此業人死入
T2251_.64.0251b15: 疾速於中間間隔暇。然光記。初約
T2251_.64.0251b16: 後約人者非也。初説亦約是業定受
T2251_.64.0251b17: 趣異熟
T2251_.64.0251b18: 十六左彼有無間故名沙門 後明人名
T2251_.64.0251b19: 。彼言指人。故舊論曰是人。此中兩釋。初
T2251_.64.0251b20: 有財。彼人有無間業故名無間業人。後
T2251_.64.0251b21: 隣近。彼人與無間業法相應故名無間
T2251_.64.0251b22: 業人。合相應義。故舊論曰相應。沙門例者。
T2251_.64.0251b23: 正但例後云合故。然非初有財義。故寶
T2251_.64.0251b24: 疏通二。光但任文。竝無
T2251_.64.0251b25: 十六左由此已釋 心境劣故 百十九五左
T2251_.64.0251b26: 曰。若非人殺非人父母無間罪。非人
T2251_.64.0251b27: 人。人殺非人。應知亦爾。惟有人類殺
T2251_.64.0251b28: 父母方得無間
T2251_.64.0251b29: 已辨業障唯無想處 標餘障五趣皆有
T2251_.64.0251c01: 但釋人天二趣唯北洲。唯無想處。準知異熟
T2251_.64.0251c02: 障通餘三趣全。亦復通五趣全是煩惱
T2251_.64.0251c03: 障。舊論十三(十
三右)
曰。何者爲餘。謂惑障果報
T2251_.64.0251c04: 障。果報障者。於人道中北洲人。於天道
T2251_.64.0251c05: 無想天。準彼今論然於人趣言。應
T2251_.64.0251c06: 異熟障於人趣中八字。若無異熟障簡別
T2251_.64.0251c07: 二障中何釋故。是故舊論分明標
T2251_.64.0251c08: 果報障
T2251_.64.0251c09:
T2251_.64.0251c10:
T2251_.64.0251c11:
T2251_.64.0251c12: 阿毘達磨倶舍論法義卷第十八
T2251_.64.0251c13:  豐山寓居上毛沙門釋快道記 
T2251_.64.0251c14: 初右頌曰一殺生加行 初一句標。次句正
T2251_.64.0251c15: 出體。後二句約五不戒。分別加行根本。加
T2251_.64.0251c16: 行言顯彰前是根本
T2251_.64.0251c17: 初左因受果名或能破故 有兩釋者。破言
T2251_.64.0251c18: 能所。故僧定所破。破言屬所兩字竝果
T2251_.64.0251c19: 名。今以誑語爲破僧名爲破僧。是於因立
T2251_.64.0251c20: 果名。全分有財。若破屬能僧之破故名
T2251_.64.0251c21: 。第六詞別體依主釋。以虚誑語
T2251_.64.0251c22: 破作用破名
T2251_.64.0251c23: 初左若爾僧破 誰所成就 僧破與破僧
T2251_.64.0251c24: 名有通局。若言僧破唯所破僧。若言
T2251_.64.0251c25: 破言亘能所兩釋。今云僧破。局所破
T2251_.64.0251c26: 。承因得果名若爾。顯所破特云
T2251_.64.0251c27: 僧破。婆沙。舊論。雜心等竝辨僧破破僧差
T2251_.64.0251c28: 。婆沙百十六三右曰。是故僧破異。破僧罪
T2251_.64.0251c29: 異。僧破是不和合性。無覆。是不相應行蘊所
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