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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0306a03: 雖是越界而非得果。又餘位者二義竝闕
T2251_.64.0306a06: 知。由是但捨見六中前五。正理論五十六
T2251_.64.0306a09: 未至定入見諦者。若依根本入見諦者。 T2251_.64.0306a10: 於欲界斷不得無漏離繋得。故不得欲界
T2251_.64.0306a13: 今即論遍知得捨。解脱道智未起非實捨 T2251_.64.0306a14: 實得。故定於智應論得捨。若言不爾於 T2251_.64.0306a15: 集法忍斷自同類因。何不許彼滅雙因而
T2251_.64.0306a18: 捨五得一。婆沙既約道類智現在前生言 T2251_.64.0306a19: 得捨。豈非違本宗。光記墮正理破中誤云 T2251_.64.0306a20: 未來生。其非理如前已辨。亦復此論唯云道 T2251_.64.0306a21: 類智時。是唯現在無可言未來之理。未至 T2251_.64.0306a22: 簡無者。於捨五言自成故。寶疏準此論文 T2251_.64.0306a23: 亦談自舊痾準前可簡
T2251_.64.0306a28: 於此中有二類。一無捨得一。忍果六ト色 T2251_.64.0306a29: 受盡トナリ。謂成就前前。而新得一故二捨而 T2251_.64.0306b01: 得一。下分結盡捨六得一。一切結盡捨二 T2251_.64.0306b02: 得一。若起越人全離欲道類智時捨五得
T2251_.64.0306b05: 六不倶時起。故第八是第七總集故。故無 T2251_.64.0306b06: 七八九種捨得前成就門亦爾。問。前成就門 T2251_.64.0306b07: 成一二三四五。此中何縁無三四五。解云。
T2251_.64.0306b11: 名。本名便失説名爲捨。亦無有過。前依體 T2251_.64.0306b12: 論。今就名言得捨。故無三四五得。無彼名 T2251_.64.0306b13: 竝現故。若作此解得與成就但名差別。 T2251_.64.0306b14: 亦婆沙一説 T2251_.64.0306b15: 阿毘達磨倶舍論第二十一卷法義終 T2251_.64.0306b16: T2251_.64.0306b17: T2251_.64.0306b18: T2251_.64.0306b19: T2251_.64.0306b20: 義 T2251_.64.0306b21: 豐山上毛沙門快道記 T2251_.64.0306b22: 分別賢聖品第六之一 T2251_.64.0306b23: 分別賢聖品 正理。顯宗。分別爲辨。已兩本 T2251_.64.0306b24: 法勝毘曇竝云賢聖品。曰於人天中應受
T2251_.64.0306c04: 未配位也。寶寄所知。具釋。大乘義章十七
T2251_.64.0306c10: 終。皆名爲賢。竝得稱聖。二賢聖體別。別有 T2251_.64.0306c11: 五種。其第五約位分別。見道已前調心離惡。 T2251_.64.0306c12: 名之爲賢。見諦已上會正名聖。故仁王説 T2251_.64.0306c13: 三賢十聖。三通局分別。賢通聖局。從始至 T2251_.64.0306c14: 終。皆名爲賢。故經説云賢者。舍利弗等。見 T2251_.64.0306c15: 諦已上方得名聖。今約體別題賢聖。雜心 T2251_.64.0306c16: 文昭昭。又瑜伽釋敬序曰正智受學聖賢衆。 T2251_.64.0306c17: 逆次思之。而舊論約勝略賢。但云聖道果 T2251_.64.0306c18: 人品。辨品次者。光約漏無漏因果。寶疏約 T2251_.64.0306c19: 滅道次第非也。似順結前文。然前品不正 T2251_.64.0306c20: 説斷。豈可爲所以。亦前已明滅諦。重説煩 T2251_.64.0306c21: 勞。今云。賢聖差別由隨眠強弱。離彼不能 T2251_.64.0306c22: 辨之。故隨眠次明此品。是故法勝毘曇四
T2251_.64.0307a01: 唯聖見道修道所斷。下八地攝。見斷隨眠。聖 T2251_.64.0307a02: 見道斷。凡修道斷。修斷聖凡倶修道斷。既説 T2251_.64.0307a03: 見道唯依聖身。豈不已成唯是無漏。既説 T2251_.64.0307a04: 修道通依凡聖身。豈不已成通有漏無漏。 T2251_.64.0307a05: 是則今説義不異前。由此不應造頌再説。
T2251_.64.0307a08: 要道體。今正明其道體。故言唯無漏通二。 T2251_.64.0307a09: 莫相似義ヲ以壞義門異。若言以理推尋。義 T2251_.64.0307a10: 既顯。故煩重者。是則全不爾。依法相分別 T2251_.64.0307a11: 法門。如理推之。不借多句。其事已足。而幼 T2251_.64.0307a12: 學徒不能曉了。是故依義門異。各分別示。 T2251_.64.0307a13: 如諸門分別。準思去執。衆賢論師依此執。
T2251_.64.0307a16: 九品。長行云。見惟無漏。修通二種。準前已
T2251_.64.0307a19: 道。前問如今唯改答。問答乖角。豈成示南。
T2251_.64.0307a26: 見惑故。非速是因。故舊論唯云能對治三 T2251_.64.0307a27: 界惑故。初約寬。亘三界後是狹。自地九品 T2251_.64.0307a28: 故。雖非見分九斷之。擬修九品。容有其 T2251_.64.0307a29: 理。故言九品
T2251_.64.0307b05: 列之。故答不爾
T2251_.64.0307b08: 爲。是説苦集體。故正理今文曰。應知彼文 T2251_.64.0307b09: 亦已顯體。謂除聖道。餘有爲法ナリト云ヲ以
T2251_.64.0307b13: 文詞隨順。復次若作是説。隨順説者受者持 T2251_.64.0307b14: 者。非餘次第。復次依現觀時。故作是説。謂 T2251_.64.0307b15: 次第法。略有三種。一生起次第。第二易説次 T2251_.64.0307b16: 第。第三現觀次第。生起次第者。謂四念住。四 T2251_.64.0307b17: 靜慮。四無色等。諸瑜伽師。先起身念住。是 T2251_.64.0307b18: 故先説。乃至後起法念住。是故後説。靜慮無 T2251_.64.0307b19: 色。廣説亦爾。易説次第者。謂四正勝。四神 T2251_.64.0307b20: 足。五根。五力。七等覺支。八聖道支等。雖四
T2251_.64.0307b26: 説立次第。譬如八分聖道等。今説四諦隨
T2251_.64.0307b29: 文
T2251_.64.0307c03: 於單本乃誤也
T2251_.64.0307c08: 加行。比智言現等覺。十六行相於四諦境 T2251_.64.0307c09: 現前。平等而覺知。是現等覺義
T2251_.64.0307c12: 是苦果。望未來果。還爲因。能集諸惑業。招 T2251_.64.0307c13: 當果故。唯依義邊異其名。故正理五十七
T2251_.64.0307c16: 亦。對名爲異
T2251_.64.0307c22: 諦。今下云實見。是約聖者通達。聖人諦通 T2251_.64.0307c23: 達此四法。故名聖諦。諦約境是聖之諦依主 T2251_.64.0307c24: 釋。若諦約能見持業釋也。然聖人諦見苦。 T2251_.64.0307c25: 見集等故。聖諦之苦依主釋也
T2251_.64.0307c28: 此有三。初標立。次是故下結合。後如有下引 T2251_.64.0307c29: 證。若約體性。凡聖一切所見皆是諦。諸法體 T2251_.64.0308a01: 性法法住自性。悉無倒故。爾依能見人有 T2251_.64.0308a02: 差別。凡夫顛倒苦見樂。聖者反之。夫聖人 T2251_.64.0308a03: 實見會法自體。能所無差故。特立聖諦名。
T2251_.64.0308a06: 名
T2251_.64.0308a09: 樂
T2251_.64.0308a12: 爲勝。以凡夫於加行觀滅道故。若約所 T2251_.64.0308a13: 觀。四諦皆通凡聖。有人云 後釋爲善。經部 T2251_.64.0308a14: 等不立得成就故。此釋非也。不立別體。而 T2251_.64.0308a15: 不言其義。寶疏亦約成就也
T2251_.64.0308a20: 別中有正示問答徴釋五科。第五釋中有四。 T2251_.64.0308a21: 一正辨三受爲三苦。二如受下例顯相應倶 T2251_.64.0308a22: 有。三擧異説釋名。四應知下辨三苦寬狹 T2251_.64.0308a23: 爲二。初明二苦不共。後明行苦通一切。此 T2251_.64.0308a24: 亦二。初正明。後此唯下簡亂。此有三。一標 T2251_.64.0308a25: 立。二引證三示凡夫不知細苦所以。此是 T2251_.64.0308a26: 其總釋也。寶疏科總釋別釋。最順論文。謂 T2251_.64.0308a27: 初不言可意等。唯云諸有漏。又三三不配 T2251_.64.0308a28: 當。唯云三種合。後具。配合等故。光記分二 T2251_.64.0308a29: 句科非也
T2251_.64.0308b10: 是則經部。欲後明經部義之基本。先示經 T2251_.64.0308b11: 部釋名。彼不立過去未來實有。故皆持業。 T2251_.64.0308b12: 有部不爾。唯苦苦ノミ是持業。餘二竝是別體 T2251_.64.0308b13: 依主。謂由壞之苦。由行之苦
T2251_.64.0308b16: 辭故。又本辨寬狹。以有疑難故
T2251_.64.0308b27: 如諸有漏
T2251_.64.0308c01: 違不違差別。是則爲違決過。謂道諦非行苦
T2251_.64.0308c04: 以此論義。標爲餘師。其例彼論非一也。何 T2251_.64.0308c05: 證彼云餘師。以此論必是餘師
T2251_.64.0308c08: 貫無漏有爲。例彼説一切非常皆是苦。亦 T2251_.64.0308c09: 是唯約有漏非常。此論且但説能例。顯所 T2251_.64.0308c10: 例故。文中云亦。寶疏科引例釋是也。以 T2251_.64.0308c11: 終二句。直約苦非也。彼有爲言指觀諸有 T2251_.64.0308c12: 爲故。光記直云通經者誤也
T2251_.64.0308c15: 苦答。後樂體有無諍。初中有三師。一約多 T2251_.64.0308c16: 分。二相從義。三凡聖差別。此即初也。是婆沙
T2251_.64.0308c19: 若諸蘊中亦有樂者。何故名苦諦。而不名 T2251_.64.0308c20: 樂諦。若諸蘊中全無樂者。契經何通。經説
T2251_.64.0308c23: 爲樂。於色起貪起著。以諸色中有苦有 T2251_.64.0308c24: 樂。亦樂所隨。亦生喜樂。不離樂故。有情 T2251_.64.0308c25: 爲樂。於諸色中起貪起著。乃至於識廣説 T2251_.64.0308c26: 亦爾。又説。三受各定建立不相雜亂。謂樂及 T2251_.64.0308c27: 苦不苦不樂。又契經説。道依資糧。涅槃依 T2251_.64.0308c28: 道以道樂故得涅槃樂。道既是樂。如何蘊 T2251_.64.0308c29: 中可説無樂。答。應作是説。於諸蘊中。亦 T2251_.64.0309a01: 有少樂。以諸蘊中苦多樂少少。從多故。但 T2251_.64.0309a02: 名苦蘊。如毒瓶中置一滴蜜。少從多故。但 T2251_.64.0309a03: 名毒瓶。有作是説。於諸蘊中全無樂。故但 T2251_.64.0309a04: 名苦諦。問。若爾經説當云何通。答。相待立 T2251_.64.0309a05: 名。假説有樂。謂受上苦時。於中苦起樂 T2251_.64.0309a06: 想。受中苦時。於下苦。起樂想。受地獄苦
T2251_.64.0309a09: 依世間施設於諸蘊中亦説有樂。謂諸世 T2251_.64.0309a10: 間飢時得食。渇時得飮。寒時得煖等。皆言 T2251_.64.0309a11: 得樂。若依賢聖施設。於諸蘊中應説無 T2251_.64.0309a12: 樂。從無間獄乃至有頂。諸蘊界處皆等觀 T2251_.64.0309a13: 見如熱鐵團。評曰。應知此中初説爲善。苦 T2251_.64.0309a14: 多樂少但名苦諦。如是三説中。評家義是也。
T2251_.64.0309a19: 爲苦因故。光寶竝云經部鳩摩羅多者。誤 T2251_.64.0309a20: 之太矣。彼不許蘊中樂。諸師共許故。然舊
T2251_.64.0309a23: 從果苦。二約相雜。集是雜集義。不爾與初 T2251_.64.0309a24: 因何別。故舊論曰。由衆若雜故。韻會集雜 T2251_.64.0309a25: 也。孟子是集義。所生者。註集雜也。光寶不 T2251_.64.0309a26: 辨未足也。三果樂從因苦。初後全有財。中 T2251_.64.0309a27: 隣近釋也
T2251_.64.0309b03: 言就有部述正解。此約凡夫爲樂。而依 T2251_.64.0309b04: 聖人皆苦。如次上釋。此有三。此初正叙自 T2251_.64.0309b05: 義
T2251_.64.0309b08: 破有總別。別破有三。一苦集混亂失。二於 T2251_.64.0309b09: 上界不成失。三行苦無用失。此第三因彼計 T2251_.64.0309b10: 苦。因故爲苦。若爾經行。苦是遷流無常爲 T2251_.64.0309b11: 苦。故成無用。由之我由非常。樂爲苦。而
T2251_.64.0309b17: 依對法師遂破。初中有總標徴釋。別引教
T2251_.64.0309b23: 廣立教理。竝皆如彼。光寶竝云經部大衆 T2251_.64.0309b24: 部等。此未審。若經部ナラハ論應言經部。其諍
T2251_.64.0309b27: 解。成實多同經部。故諸師無妨
T2251_.64.0309c03: 樂。或苦樂不増不減。平等亦非苦因。何偏 T2251_.64.0309c04: 非樂以爲苦。通云。雖爾今但由非時。普光
T2251_.64.0309c08: 易肩。及疲勞止息。世間由此苦 脱彼苦 T2251_.64.0309c09: 亦然。舊論曰。譬如重擔易肩
T2251_.64.0309c12: 初擧經略辨。二若由下廣辨不由苦自體。 T2251_.64.0309c13: 此亦有二。初正辨反顯經文而不由自相。
T2251_.64.0309c17: 禪思念言。如世尊説三受。樂受苦受不苦不 T2251_.64.0309c18: 樂受。又説一切諸受悉皆是苦。此有何義。 T2251_.64.0309c19: 佛告阿難。我以一切行無常一切行變易法 T2251_.64.0309c20: 故。説諸有受皆是苦。又復阿難我以諸行漸 T2251_.64.0309c21: 次寂滅故説。以諸行漸次止息故。説一切
T2251_.64.0309c29: 若ノミナラハ無常言ニテ足。更安及字。不可言反
T2251_.64.0310a03: 不依苦苦。表行壞二。四違正理。對苦苦 T2251_.64.0310a04: 云二苦。豈是不各頭。通云彼行中變壞無 T2251_.64.0310a05: 常行苦者。何謂乎。既云二。彼二是何物。亦 T2251_.64.0310a06: 爲變壞無常一義。契經及言爲何。次壞苦唯 T2251_.64.0310a07: 樂。不通苦捨之難。豈勿彼義恐怖。約共不 T2251_.64.0310a08: 共二門。攝一切故。謂一切無常邊。共門亙 T2251_.64.0310a09: 樂捨苦。反壞不共門。是樂受壞苦。世尊欲 T2251_.64.0310a10: 顯示凡愚堅執爲樂是實苦令生厭離。故 T2251_.64.0310a11: 特別云一切行變壞。然亡於佛意。背諸教 T2251_.64.0310a12: 理。臆度揣摩。新家舊蔽最可歎焉。又寶疏 T2251_.64.0310a13: 依義。不違我義也
T2251_.64.0310a16: 苦觀意。此有二。初叙苦樂損益。後佛以下。 T2251_.64.0310a17: 正通經意。三如何下成樂自體。有難有答」
T2251_.64.0310a21: 正覺之所知。此頌不言性是苦故説皆苦。 T2251_.64.0310a22: 故知有樂自性
T2251_.64.0310a25: 初總釋。後別釋。總釋中諸有者。二十五有。舊 T2251_.64.0310a26: 論云生處。是亦苦多樂少。一分樂中言貫上
T2251_.64.0310a29: 文林釋自釋故
T2251_.64.0310b03: 順俗救。此中先擧救。次總非。後別依經。示 T2251_.64.0310b04: 非理有二。初擧密説經。顯三受是了義非 T2251_.64.0310b05: 順俗。後依如實言。顯非順俗説三。先標立。 T2251_.64.0310b06: 後引經示相。此有二經。初引五根爲三受。 T2251_.64.0310b07: 意欲令知下五根言是受根。後正引如實
T2251_.64.0310b10: 無樂。云何説三受。答曰。似以苦差別中 T2251_.64.0310b11: 名爲樂相。今破之
T2251_.64.0310b14: 牒。後破。有總破別破總結三。別破大有四。 T2251_.64.0310b15: 第一以樂例責。此中唯言簡苦捨。彼亦起 T2251_.64.0310b16: 苦捨故。光記第二釋爲善。寶疏亦爾也。第 T2251_.64.0310b17: 二又受下。下苦不成難。第三又下下。下中品 T2251_.64.0310b18: 相反不成失。第四又下三下。定苦相對非理 T2251_.64.0310b19: 失。後故不下總結。寶疏總科五難。入下違 T2251_.64.0310b20: 教分科非也
T2251_.64.0310b24: 因此而生樂著。摩訶男以色非一向是苦 T2251_.64.0310b25: 非樂隨樂樂所長養不離樂。是故衆生於 T2251_.64.0310b26: 色染著。染著故繋。繋故有惱。説受想行識 T2251_.64.0310b27: 文。無秋毫異。然若色下非字。及樂隨樂上非
T2251_.64.0310c01: 是樂非苦。非隨苦。非憂苦長養。離苦者。衆 T2251_.64.0310c02: 生不應因色而生厭離。摩訶男以色非一 T2251_.64.0310c03: 向樂。是苦隨苦憂苦長養不離苦。是故衆生 T2251_.64.0310c04: 厭離於色。厭故不樂。不樂故解脱。説受想 T2251_.64.0310c05: 行識文。亦同。又婆沙六十引此。無二非字
T2251_.64.0310c08: 一向故。故婆沙六十引此。云亦是樂。又八
T2251_.64.0310c17: 有一分樂。故不多言
T2251_.64.0310c20: 不但惟塵。若至此依止位差別。諸塵必成 T2251_.64.0310c21: 樂因。無時至此。不成樂因。是故可立樂 T2251_.64.0310c22: 因爲定。譬如火勢觀應熟飮食位差別成 T2251_.64.0310c23: 爲美熟因。此火勢即是美熟因。若至此應 T2251_.64.0310c24: 熟飮食位差別。必成美熟因。無時至此。不 T2251_.64.0310c25: 成美熟因
T2251_.64.0310c28: 火至此所煮炙如是分位。爲美熟因。未嘗 T2251_.64.0310c29: 至此非美熟因。故美熟因非不決定。樂因
T2251_.64.0311a06: 本。明本。作因彼故爲正
T2251_.64.0311a09: 爲正
T2251_.64.0311a14: 有愛内六處。眼處。耳鼻身意處。於中若有 T2251_.64.0311a15: 愛。有膩。有染。有著者。是名爲集。諸賢多聞 T2251_.64.0311a16: 聖弟子知我如是知。此法如是見。如是了。如 T2251_.64.0311a17: 是觀。如是覺。是謂愛集苦集聖諦光寶倶 T2251_.64.0311a18: 云經部申難。惠暉云。經部四愛爲集諦。一 T2251_.64.0311a19: 現有愛貪現在果。二後有愛即貪未來果。三 T2251_.64.0311a20: 與喜倶行愛。即已得物上轉。四彼彼隨行愛。 T2251_.64.0311a21: 即未得物上轉。前二縁内心起故。後二縁
T2251_.64.0311a29: 蓋臆度自分別。復今論不云有餘部。不對 T2251_.64.0311b01: 言對法師。何不思之。只是爲通違文假
T2251_.64.0311b04: 思之
T2251_.64.0311b09: 及與摩那婆。亦餘衆多想。皆因苦陰生。諸業
T2251_.64.0311b15: 謂根種子。莖種子。節種子。自落種子。實種子。 T2251_.64.0311b16: 此五種子不斷不壞不腐不中風新熟堅實。 T2251_.64.0311b17: 有地界而無水界。彼種子不生長増廣。若
T2251_.64.0311b21: 腐不中風有地水界。彼種子生長増廣。比丘 T2251_.64.0311b22: 彼五種子者譬取陰倶識。地界者譬四識住。
T2251_.64.0311b29: 種種子。此諸種子不斷不破不腐不傷不穿。 T2251_.64.0311c01: 堅新得地界。不得水界。彼種不生長増廣。 T2251_.64.0311c02: 得水界。不得地界。亦不得生長。長得地水 T2251_.64.0311c03: 界。得生長増廣。如是業。煩惱。有愛見慢。 T2251_.64.0311c04: 無明而生行。若有業而無煩惱愛見無明
T2251_.64.0311c08: 後説爲正。而云經中不言喩説故。未閱 T2251_.64.0311c09: 本經故。致如是誤也。又今文既云別名。四 T2251_.64.0311c10: 識住類地界。何五種子不約根莖等穿之。
T2251_.64.0311c20: 有正示出據二科。後釋第二經意。後問答決 T2251_.64.0311c21: 擇。此有二。初問答生起相。後問答愛起因。 T2251_.64.0311c22: 此即初也。由各自業。由善惡別。界趣等果 T2251_.64.0311c23: 趣出生。生之因名生因。愛是潤後有。勝力 T2251_.64.0311c24: 後有起名起。起之因亦依主。故舊論起因皆
T2251_.64.0311c27: 明。諸業ト惑トノ有漏莫不由無明因。生ト T2251_.64.0311c28: 起トノ因之因故云因因。故論特云彼。光二 T2251_.64.0311c29: 釋。初唯約業非也第二取業愛爲勝。順論
T2251_.64.0312a04: 何等爲眼因眼縁眼縛。謂眼業因トシ業ヲ縁トシ T2251_.64.0312a05: 業ヲ縛トシ。業有因有縁有縛。謂業ハ愛ヲ因トシ T2251_.64.0312a06: 愛ヲ縁トシ愛ヲ縛トス。愛有因有縁有縛。謂愛 T2251_.64.0312a07: 無明ヲ因トシ無明ヲ縁トシ無明ヲ縛トス。無明有因 T2251_.64.0312a08: 有縁有縛。謂無明ハ不正思惟ヲ因トシ不正 T2251_.64.0312a09: 思惟ヲ縁トシ不正思惟ヲ縛トス。不正思惟有因 T2251_.64.0312a10: 有縁有縛。謂縁眼ト色トヲ生不正思惟生 T2251_.64.0312a11: 於癡。彼癡是無明。癡求欲名爲愛。愛所作 T2251_.64.0312a12: 名爲業。如是比丘不正思惟因無明。無明 T2251_.64.0312a13: 因愛。愛因トナリテ爲業。業因トナリテ爲眼。耳鼻 T2251_.64.0312a14: 舌身意亦如是説。是名有因有縁有縛法經
T2251_.64.0312a17: 縁有由法門經。竝是指雜含。又中含二十四
T2251_.64.0312a22: 死由生縁生有老死。廣説餘生由有縁有
T2251_.64.0312a25: 第故。如是雜含曰因縁縛。法本經曰因縁 T2251_.64.0312a26: 由。中含曰因習本縁。長含曰由縁。舊論曰 T2251_.64.0312a27: 因縁發起。今曰因縁緖。緖是基緖義。故亦云 T2251_.64.0312a28: 發起。云由是由緖義。縛亦繋縛令不散。是 T2251_.64.0312a29: 由緖義按十二支縁起。順逆引結。而起必不 T2251_.64.0312b01: 孤起。皆互具如是親疎多因。故或説一。但 T2251_.64.0312b02: 云縁。或説二。若説三。若説四。初引經其文
T2251_.64.0312b05: 答。十二支皆雖具之。互是有親疎。故成證。
T2251_.64.0312b10: 必起。二心相續趣。三執著無雙。光釋如論 T2251_.64.0312b11: 文。寶疏一指事釋。二引例釋。三以勝釋竝非 T2251_.64.0312b12: 也。三皆勝故。初二竝示現事故。第二何故 T2251_.64.0312b13: 爲例
T2251_.64.0312b24: 破與析大別也。如假四大色香味等四塵 T2251_.64.0312b25: 爲體。分析彼彼覺隨無。瓶水等各能雖有
T2251_.64.0312b28: 觸別有瓶名。是故名等事。如是一切分別 T2251_.64.0312b29: 無所捨。是則第一義。就此二諦。婆沙七
T2251_.64.0312c03: 中皆有俗。唯空非我理爲眞。四評家四諦
T2251_.64.0312c06: 爲俗。順賢聖所説名爲眞。三大徳云。説瓶 T2251_.64.0312c07: 衣等事爲俗。説縁起等理爲眞。四達磨達 T2251_.64.0312c08: 多名自性爲俗。是苦集少分。義自性爲眞。 T2251_.64.0312c09: 苦集少分。及餘二諦二無爲。義林二末二
T2251_.64.0312c12: 十一。二諦義擧二十三家。梁昭明太子爲首。 T2251_.64.0312c13: 光宅爲終。又嘉祥二諦義等具辨示。南海傳
T2251_.64.0312c17: 及正顯亦爾。恐亂破析特加除。不同前析 T2251_.64.0312c18: 餘鮮本誤作析除。更有味等言故。然光記 T2251_.64.0312c19: 作析餘者。守株之失。愛者受形誤。正。顯。舊 T2251_.64.0312c20: 論。及鮮本。光作受爲正。明本。寶疏如今非 T2251_.64.0312c21: 也
T2251_.64.0312c26: 説。以知非經部。論主意信此義也
T2251_.64.0313a01: 岸。舊論云浮物
T2251_.64.0313a10: 也
T2251_.64.0313a13: 失。今就依第七分辨。故無相亂。是義同成
T2251_.64.0313a16: 故名爲惠。如經中説。羅睺羅今能成就得 T2251_.64.0313a17: 解脱惠。雖聞韋陀等世俗經典。以不能生 T2251_.64.0313a18: 無漏惠故。不名聞惠。若能思量諸經中 T2251_.64.0313a19: 義。是名思惠。如説行者聞法思惟義趣。 T2251_.64.0313a20: 又説行者聞法思惟義已當隨順行。若能 T2251_.64.0313a21: 現前知見是名修惠。如説行者於定心中 T2251_.64.0313a22: 見五陰生滅。如諸經中説。汝等比丘修習 T2251_.64.0313a23: 禪定。當得如實現前知見。乃至廣引三惠
T2251_.64.0313a26: 三藏及師友説。是名爲聞。因此聞。依此聞。 T2251_.64.0313a27: 由此聞。建立故名聞所成惠。餘二亦準之。而 T2251_.64.0313a28: 示要如有一。如理思惟書數算印及所作事 T2251_.64.0313a29: 業名思。如有一。方便善巧修離染道。由此 T2251_.64.0313b01: 離欲惡不善法。入初定乃至第四定。具足住 T2251_.64.0313b02: 名思。因依由五七三聲具如上。未約名義。 T2251_.64.0313b03: 今且依三轉中依也。彼復修惠次云。有作 T2251_.64.0313b04: 是説。如此亦是思所成惠。所以者何。唯依 T2251_.64.0313b05: 佛法不共所修。乃可名爲修所成惠。今此義 T2251_.64.0313b06: 中依諸等引所起寂靜惠。皆名修所成惠。義
T2251_.64.0313b12: 謂論主意依縁境門。不必遮竝縁名義。今 T2251_.64.0313b13: 約三種差別門中。毘婆沙師約縁境。故致 T2251_.64.0313b14: 雜亂難。以彼難。推量自義。豈非混亂。又婆 T2251_.64.0313b15: 沙諸門分別總論所縁。彼差別門依名義離 T2251_.64.0313b16: 不離。辨別如修惠。離名縁義。故而非一向 T2251_.64.0313b17: 不縁名。亦汝混亂。又論主思修同。唯縁義。 T2251_.64.0313b18: 招二無別反難。故基釋定誤也
T2251_.64.0313b21: 成之惠依主釋。思是思數。依相應思所成 T2251_.64.0313b22: 惠隣近釋。亦依主釋。修是證義。明證境故。 T2251_.64.0313b23: 體是定數。隣近依主準前。問。何故唯不言 T2251_.64.0313b24: 聞惠等。加所成言。答。恐亂持業故。謂約 T2251_.64.0313b25: 互用竝是應持業。故特言所成。顯三因所
T2251_.64.0313b29: 論曰。此二遠離於何人可易善成。正理釋 T2251_.64.0313c01: 易了
T2251_.64.0313c05: 欲。復樂。復求。是謂不喜足。如是差別。婆沙
T2251_.64.0313c10: 等更別欣求餘所未得妙多衣等名不喜 T2251_.64.0313c11: 足。如何説二差別不成。若爾所言有何意 T2251_.64.0313c12: 趣。謂於已得足能治苦妙多衣等。即於此 T2251_.64.0313c13: 中顯等倍勝更希欲恨先不得此衣服等 T2251_.64.0313c14: 倍妙倍多名不喜足。於已獲得足能治苦。 T2251_.64.0313c15: 更倍希求。方能障定。非於已得未能治苦。 T2251_.64.0313c16: 更倍希求。便能障定。故對法者所説無失。 T2251_.64.0313c17: 或不喜足雖更希求。與大欲殊。故無有失。 T2251_.64.0313c18: 謂先已得諸資生具無所乏少。而更希求。 T2251_.64.0313c19: 如是希求從於已得心不喜足。所引生故。 T2251_.64.0313c20: 果受因名。名不喜足。於先未得諸資生具。 T2251_.64.0313c21: 心無所顧。過量希求。如是希求。名爲大欲。 T2251_.64.0313c22: 二種差別其相如是。此兩釋。初釋意於已得 T2251_.64.0313c23: 法辨用恨先得爲失。於不辨用不爲失。 T2251_.64.0313c24: 而對法者不言更多希求。今反破云。婆沙 T2251_.64.0313c25: 中雖有唯言於已得不爲喜是不喜足。 T2251_.64.0313c26: 今即破發智復希求説。婆沙更復尋求説。 T2251_.64.0313c27: 豈可言不言更求。依後釋諾以通。是亦 T2251_.64.0313c28: 有理。約起從心別爲二種差別。設如論主 T2251_.64.0313c29: 所言悵望不妙不多對未得美妙多廣。而此 T2251_.64.0314a01: 心起故。是故二種竝亘現未。而但約起從 T2251_.64.0314a02: 心親別之。謂不喜足對未得妙多。於已得 T2251_.64.0314a03: 法悵恨不歡。大欲對已得不妙不多。希求 T2251_.64.0314a04: 未來妙多。然對法者更多求言判差別中。 T2251_.64.0314a05: 實招相亂失。故不成救也
T2251_.64.0314a09: 苦。悵望不歡。若都未得能治苦物希求得 T2251_.64.0314a10: 者此不障定。有何過失。此別辨用不辨用。 T2251_.64.0314a11: 以破文總相。實似未細簡。然婆沙等論中 T2251_.64.0314a12: 未曾細簡。今但論兩種別。非判不喜足中 T2251_.64.0314a13: 失不失。汝還破本論師。及混義門
T2251_.64.0314a18: 者即是佛獨覺聲聞。彼從此生。相續不斷。 T2251_.64.0314a19: 故名聖種
T2251_.64.0314a23: 足。非爲衣故。求滿其意。若未得衣不憂 T2251_.64.0314a24: 悒。不啼泣。不搥胸。不癡惑。若得衣者。 T2251_.64.0314a25: 不染不著不欲不貪知出要。而用衣如此。 T2251_.64.0314a26: 事利不懈怠。而正知者。是謂止住舊聖 T2251_.64.0314a27: 種。如是食ト住處ト欲斷樂斷欲修樂修。彼 T2251_.64.0314a28: 因欲斷樂斷欲修樂修。故不自貴。不賤他。 T2251_.64.0314a29: 如是事利不懈怠。而正知者。是謂止住舊 T2251_.64.0314b01: 聖種。阿難此四聖種。汝當爲諸少年比丘。 T2251_.64.0314b02: 説以教彼。若爲諸少年比丘。説教此四聖 T2251_.64.0314b03: 種者。彼便得前隱。得力得樂。身心不煩
T2251_.64.0314b08: 者。謂床座氈褥眠單臥被毺緂罽枕褐机 T2251_.64.0314b09: 橙等。故竝不違
T2251_.64.0314b14: 釋。是違越本經本論。本經既説欲斷樂斷欲 T2251_.64.0314b15: 修樂修故。又集異門云。四有苾芻愛斷樂 T2251_.64.0314b16: 斷。精勤勤隨學。於斷愛樂。愛修樂修。精勤隨 T2251_.64.0314b17: 學。於修愛樂
T2251_.64.0314b23: 欲界。而合有無有愛。後釋有對無貪。欲即 T2251_.64.0314b24: 貪。兩重持業釋。今云後釋爲善。初穿空。有 T2251_.64.0314b25: 欲貪對無欲貪之詞也。今只總示治貪。何 T2251_.64.0314b26: 可得鑿空。問。四依中藥不爲聖種耶。答。
T2251_.64.0314b29: 第四生放逸立之。藥能除病。故不立聖 T2251_.64.0314c01: 種。第五一切處。一切人。一切時。受用者立
T2251_.64.0314c04: 三同婆沙第四説。第四五開立婆沙第五説。
T2251_.64.0314c09: 服。故便起愛。由乞食故便起愛。由床座 T2251_.64.0314c10: 故便起愛。由醫藥故便起愛。正理師豈可 T2251_.64.0314c11: 云不説於彼有愛生。復中含雖略藥説樂
T2251_.64.0314c14: 衣服知足得好不喜。遇惡不憂。不染不著 T2251_.64.0314c15: 如所禁忌。精勤成辦其事。亦能教人。是爲 T2251_.64.0314c16: 第一知足住賢聖族。從本至今。未常惱亂。 T2251_.64.0314c17: 諸天魔梵等人無能毀罵。飯食。床褥臥具。病 T2251_.64.0314c18: 痩醫藥。皆悉知足。亦復如是。依之大乘義
T2251_.64.0314c26: 蘊。即色受想行識取蘊。無有者。謂此五取蘊。
T2251_.64.0314c29: 後五蘊斷滅。於有無有諸貪。等貪執藏防護 T2251_.64.0315a01: 堅著染愛。是名因有無有愛生。依之現在 T2251_.64.0315a02: 五取蘊云有。未來五取蘊爲無有。未來中。
T2251_.64.0315a05: 分。謂願當爲藹羅筏挐大龍王等。準之現 T2251_.64.0315a06: 未反前。而彼三界非有常。故云無有。貪之
T2251_.64.0315a09: 乎。則貪慕焉。大抵爲凡者之情爲爾。其厚 T2251_.64.0315a10: 薄雖則異。聖者亦猶病諸故。曰有與無有 T2251_.64.0315a11: 各有愛生。經義如此。普光所云。止謂有愛 T2251_.64.0315a12: 無有愛耳。此意得此四物名有。於無不 T2251_.64.0315a13: 得。貪求云無有。自臆度妄解不足評矣。雖 T2251_.64.0315a14: 爲兩解前釋爲勝。下文契經説欲愛有愛 T2251_.64.0315a15: 無有愛三中兩種。今除前三。餘一切愛名 T2251_.64.0315a16: 有無有愛。其義路別也
T2251_.64.0315a19: 又判爲我與我所。又有寛狹。前三各治一 T2251_.64.0315a20: 愛。第四通治四愛。是故爲異門。有無有愛 T2251_.64.0315a21: 是愛五取蘊積集我身。故爲我事也。正理
T2251_.64.0315a25: 有殊義無別故。由此我部毘婆沙師更約 T2251_.64.0315a26: 異門。釋此文句。我所ト我トノ執立以欲名。謂 T2251_.64.0315a27: 爲暫息我所執故世尊説前三聖種。即於 T2251_.64.0315a28: 衣等。所生喜及彼増上所引聖道。爲永滅除。 T2251_.64.0315a29: 及我事執故。世尊説第四聖種。即樂斷修 T2251_.64.0315b01: 及彼増上所引聖道。皆名聖種。此門意顯
T2251_.64.0315b04: 欲。何曲爲有身見
T2251_.64.0315b07: 別釋。別中亦有二。不淨息念。息念中亦有 T2251_.64.0315b08: 二。初正示。二有餘下明治尋所以。雖修入 T2251_.64.0315b09: 門有無量。今約極略。故言要門。婆沙七十
T2251_.64.0315b15: 中無不淨治貪故。又云此持息故。又持息 T2251_.64.0315b16: 表釋。不淨所簡故。又次第異前故。是故舊論 T2251_.64.0315b17: 依何以故徴。有此兩師。而光寶但云叙異 T2251_.64.0315b18: 説。未精無所對本説故。此兩師初約縁多
T2251_.64.0315b23: 所治能治三科。後中初正釋頌。後明伏非 T2251_.64.0315b24: 斷。初中先釋初句。故應下釋第二句。文中 T2251_.64.0315b25: 瘀者。説文血積也。被食者。舊論曰。胮脹被食 T2251_.64.0315b26: 分散。鮮本作彼食非也。蛆者集韻千餘切。 T2251_.64.0315b27: 説文蠅乳肉中蟲也。本草云。蛆蠅之子。凡物 T2251_.64.0315b28: 敗臭則生之簡子魚切音苴類篇螂蛆。音釋 T2251_.64.0315b29: 特擧之。云七徐切。應音亦擧此字。云肉中 T2251_.64.0315c01: 虫。而彼作胆。字書音義同也。螂蛆者。爾雅 T2251_.64.0315c02: 註似蝗。而腹大長角能食蛇腦。故應者。上 T2251_.64.0315c03: 雙通別中。通治其益大。故云故應。且者對 T2251_.64.0315c04: 別治。寶疏分文故應非也
T2251_.64.0315c07: 者作意自在有已熟未熟差別。所縁亦有自 T2251_.64.0315c08: 身小至海廣不同。互相望即成四句。已熟人 T2251_.64.0315c09: 作意自在無量。故爲非自在小。未熟反之。 T2251_.64.0315c10: 唯縁自身。是所縁小。若乃至偏海所縁廣。 T2251_.64.0315c11: 已熟等四如次是四句。於所縁中唯擧自 T2251_.64.0315c12: 身至海二。次第是兩讀。配上四。光記作意 T2251_.64.0315c13: 爲四位。所縁爲二者非也。若約人作意亦 T2251_.64.0315c14: 唯二。謂已未故。若約四句法所縁亦成四 T2251_.64.0315c15: 別故。寶疏辨之。云具足作文應言自身至
T2251_.64.0315c18: 作意中。二種亦同。何爲具作文。今云。作意 T2251_.64.0315c19: 雖體同。而次第殊。故具擧。亦令知四句爲 T2251_.64.0315c20: 四句故。所縁非唯二類同。亦其次第同。故 T2251_.64.0315c21: 特略之。作意四定所縁可兩讀。理在絶言。 T2251_.64.0315c22: 寶釋未爲其有理。以不知論旨唯就文 T2251_.64.0315c23: 相故。頌疏述四句。第三第四句反倒可簡。
T2251_.64.0315c28: 單如次言者。今疏逆次寫誤。今論婆沙等即 T2251_.64.0315c29: 然。然光記第四句第二單句初。第一句後寶 T2251_.64.0316a01: 疏倶是倶非竝反倒。頌疏四句皆反倒。且第 T2251_.64.0316a02: 一句非自在小所縁小。是等竝皆疎略。若寫
T2251_.64.0316a09: 倶是倶非決定。何者依義兩偏。倶及絶。以 T2251_.64.0316a10: 曉法差別故。若次第不定其義難曉。此爲 T2251_.64.0316a11: 理證。復此論已熟未熟。未熟已熟爲四句。若 T2251_.64.0316a12: 非定兩單倶是倶非。唯如是示法。何可成
T2251_.64.0316a15: ○第二句○第三句○第四句。此亦唯擧第 T2251_.64.0316a16: 一句詞。若無定法。何令爾。此爲教證
T2251_.64.0316a21: 下合釋
T2251_.64.0316a24: 安那般那念。多修習者得身止息及心止息。 T2251_.64.0316a25: 有覺有觀。寂滅純一明分想。修習滿足。又
T2251_.64.0316a28: 譽。成大果。諸善普具得甘露味。至無爲處。 T2251_.64.0316a29: 一法者。謂念安般。廣説觀相。此略云念安
T2251_.64.0316b04: 那者持去。亦名阿濕婆娑。阿濕婆娑念者憶
T2251_.64.0316b10: 是出息。泰云。唐云持息來持息去故。婆沙
T2251_.64.0316b13: 風入内名持來。引風出外名持出。舊婆沙
T2251_.64.0316b16: 一遣字誤也。當作持。然如圓暉未考。而妄 T2251_.64.0316b17: 謂論云令入令出。光記遣是令義。改上持
T2251_.64.0316b20: 波那云出息是也。此約義云數息。數從一 T2251_.64.0316b21: 至十故。約六相初立此名。次別翻云入出 T2251_.64.0316b22: 息。是亦就法體之義翻。準上泰釋。可知非
T2251_.64.0316b25: 名身行。按諸師依雜心文。以譯持來持去。 T2251_.64.0316b26: 雖非大遠。而不近親。今云持息念。舊論擧 T2251_.64.0316b27: 梵。云阿那波那念。今又云。阿那謂持息入。 T2251_.64.0316b28: 阿波那謂持息出。依之應翻持息入持息 T2251_.64.0316b29: 出也。持是念作用。次下云念力持是也。顯
T2251_.64.0316c03: 者。謂能持去。此言意顯入息出息有能持
T2251_.64.0316c08: 息念學。準之亦是念持義。應言持息入持
T2251_.64.0316c11: 即縮避之。是風若多令人怯弱。正理六十
T2251_.64.0316c14: 風。謂諸有情處胎卵位。先於臍處業生風。 T2251_.64.0316c15: 起穿身成穴。如藕根莖。最初有風。來入身 T2251_.64.0316c16: 内。乘茲口鼻。餘風續入。此初及後名入息 T2251_.64.0316c17: 風。此入息風適至身内。有風續出名出息
T2251_.64.0316c20: 已按之。其風還出。入息出息次第亦然。理實 T2251_.64.0316c21: 此風無入無出。但如是轉能損益身。相續 T2251_.64.0316c22: 道中。假名入出。入息轉位能逐身中腐敗汚 T2251_.64.0316c23: 垢諸臭穢物。増長火界。令身輕擧。出息轉 T2251_.64.0316c24: 時。能除欝蒸。損減火界。令身沈重。發語風 T2251_.64.0316c25: 者。謂有別風。是欲爲先。展轉所引。發語心
T2251_.64.0316c28: 鼓動齒脣舌腭差別。由此勢力引起未來 T2251_.64.0316c29: 顯名句文造色自性。此居口内。名語亦業。 T2251_.64.0317a01: 流出外時。但名爲語。心生大種。其理極成。
T2251_.64.0317a04: 有慈心。貪引火生焚身等故。除棄風者。謂 T2251_.64.0317a05: 有別風。隨便路行。能蠲二穢。由穢内逼。 T2251_.64.0317a06: 有苦受生。由苦受生。發除棄欲。由除棄欲。 T2251_.64.0317a07: 引起風心。此心起風。成除棄業。又此風力
T2251_.64.0317a10: 不依心。但依業力。隨身孔隙。自然流行。 T2251_.64.0317a11: 由此能除依孔隙住腐敗汚垢諸臭穢物。 T2251_.64.0317a12: 動身風者。謂有別風。能撃動身。引起表業。 T2251_.64.0317a13: 應知此起以心爲因。遍諸身支。能爲撃動。 T2251_.64.0317a14: 因顯風義。乘辨六風。然於此中。正明二
T2251_.64.0317a18: 至心胸。復至臍輪。復漸漸遍諸肢節。有説
T2251_.64.0317a21: 不能開毛孔故。應作是説。有業生風開
T2251_.64.0317a26: 囀助勢。念力者。念有力。能持息故。慧觀此 T2251_.64.0317a27: 念所持息。爲境云觀此爲境。是則念因時。 T2251_.64.0317a28: 増勝法。故名持息念。不稱持息惠。以無念 T2251_.64.0317a29: 助力。則無明記故。不能慧觀故寶疏已下 T2251_.64.0317a30: 云釋自性非也
T2251_.64.0317b03: 持者。念能持息。由此慧於境所作成。光師
T2251_.64.0317b08: 故。二背次上持息念名故。三所例念住有
T2251_.64.0317b12: 性。應名慧住。而名念住。故今具辨得名所 T2251_.64.0317b13: 以。持能持。息息風。所持依所持息。息之持 T2251_.64.0317b14: 依主。持息即念持業釋。是他念名。今取以名 T2251_.64.0317b15: 慧。是全取隣近釋也
T2251_.64.0317b20: 捨故顯非上三根本。後謂苦下別示。此有 T2251_.64.0317b21: 二。初明與欲界苦樂不相應。此何故知欲 T2251_.64.0317b22: 界文。雖尋欲界初定。以苦唯欲界故。後喜 T2251_.64.0317b23: 樂下明與色界喜樂不倶。依之亦顯成非 T2251_.64.0317b24: 色界三根本。色界無憂苦故。前明欲界依 T2251_.64.0317b25: 三受門。云苦樂。攝憂喜。今依五受門云喜 T2251_.64.0317b26: 樂。初二定是喜無樂第三定意地樂故。殊 T2251_.64.0317b27: 云喜樂。問。一雙所由。一三受門。一五受門。 T2251_.64.0317b28: 何忽相雜。不云喜樂。應言色界樂受。退按 T2251_.64.0317b29: 論旨。光寶等依現文。致欲色辨。然於論文 T2251_.64.0317c01: 全無其語。何況忽可雜二法相。正理。顯宗 T2251_.64.0317c02: 唯約尋治一因。若爾唯依三受門説二因。 T2251_.64.0317c03: 隨應簡別。此中喜字。苦誤也。故舊論十六
T2251_.64.0317c06: 此中約苦
T2251_.64.0317c09: 不異寶疏。猶如前段不淨觀光寶爾。見寶
T2251_.64.0317c12: 次内門轉故。復次内地轉故。復次極寂靜故。 T2251_.64.0317c13: 息反之則不轉。二世友云。第四上得轉依。 T2251_.64.0317c14: 故所依身微妙大種令諸毛孔一切密合無 T2251_.64.0317c15: 竅隙。故非息所依。三大徳云。入第四靜慮。 T2251_.64.0317c16: 心便不轉。身亦不轉。是故息不復轉。四尊 T2251_.64.0317c17: 者妙音説第四定一切麁重。皆息滅。故息不 T2251_.64.0317c18: 復轉
T2251_.64.0317c27: 倒故。又如是觀顯於生死先入後出。非顛 T2251_.64.0317c28: 倒故。又如寶所引正理
T2251_.64.0318a03: 散謂亂。散謂其廣逸。舊論曰。畏心略及亂。 T2251_.64.0318a04: 是故不少不多。恣鮮本。及正理。顯宗。竝作 T2251_.64.0318a05: 恐爲正。舊論等如次可知
T2251_.64.0318a08: 無次第。故云亂數。雜心。正理。亦取第二説。 T2251_.64.0318a09: 同此論。問。名既雜亂。約入出。是息體非數。
T2251_.64.0318a13: 數。此三種今三失。五淨數。文如上引。今正 T2251_.64.0318a14: 數
T2251_.64.0318a20: 彼彼切。股外曰髀。顯宗二十九音釋部禮 T2251_.64.0318a21: 切。髀竝股骨也。舊倶舍作。部禮切。股 T2251_.64.0318a22: 也 T2251_.64.0318a23: 一磔一尋 應音云。磔知格切。通俗文張申 T2251_.64.0318a24: 曰磔。廣雅張也。開也。婆沙二十六。舊倶舍 T2251_.64.0318a25: 十六音釋。竝曰陟格切。張申曰磔。然此論 T2251_.64.0318a26: 正理六十音釋。曰側格切。側應誤。名義
T2251_.64.0318b01: 禮地官註曰。八尺曰尋。倍尋曰常。小爾雅 T2251_.64.0318b02: 四尺謂之仞。倍仞謂之尋
T2251_.64.0318b05: 山間風。眞諦師云。言吠嵐者。此云恒起。即 T2251_.64.0318b06: 是運轉日月風也。應音云。吠嵐婆案舊論中 T2251_.64.0318b07: 作毘藍婆。或旋藍婆。或鞞嵐婆。或隨藍婆。 T2251_.64.0318b08: 皆梵之楚夏。此云迅猛風也。瑜倫記此云 T2251_.64.0318b09: 旋風。即是蘇迷盧山間旋嵐猛風也。正理彈
T2251_.64.0318b13: 爲一貫。如何支離。謂一觀息住身句。不順 T2251_.64.0318b14: 上義。既結云安止其心。此句徒然。二珠中縷 T2251_.64.0318b15: 喩。全不曉隨處安止。鼻眉足等是不定。中 T2251_.64.0318b16: 縷是一貫故。三爲冷等二句。全非止義。無 T2251_.64.0318b17: 止相故。依之思之。觀息住身等法喩二句。 T2251_.64.0318b18: 於是止中示異説。故結外更有此標。是念 T2251_.64.0318b19: 息遍身中。如縷遍珠中。如是而文義法譬 T2251_.64.0318b20: 順曉。於觀息上寫脱有餘師説一句。是故
T2251_.64.0318b23: 住心觀息遍住身中。如珠中縷。舊婆沙二
T2251_.64.0318b26: 止義。以何知之。婆沙釋觀曰。觀者謂此息 T2251_.64.0318b27: 風。若至口鼻。能審觀察若至咽喉。亦審觀 T2251_.64.0318b28: 察。如是展轉乃至足指。亦審觀察。觀息風 T2251_.64.0318b29: 已。復作是念。此風聚中有四大。能生諸造 T2251_.64.0318c01: 色。此造色是心心所所依止。如是於兼觀 T2251_.64.0318c02: 有觀相。於正觀應必有觀相。故此爲冷等。
T2251_.64.0318c05: 不但以風大爲境。四大。及所造色。心。及心
T2251_.64.0318c08: 本改彼。彼釋此論故。或以彼改之乎
T2251_.64.0318c16: 故。未名爲淨。盡智起後方名爲淨。此三説 T2251_.64.0318c17: 中。初説順決擇已上爲淨。已下爲轉。第二 T2251_.64.0318c18: 説約漏無漏位分之。第三説約煩惱有無。 T2251_.64.0318c19: 未得盡智已來煩惱不斷盡。移轉昇進非 T2251_.64.0318c20: 極淨故。今擧後兩説。初説不應理。故不擧 T2251_.64.0318c21: 之。轉淨差別不成故
T2251_.64.0318c27: 三。初標立次以生下擧不轉四事爲由。後 T2251_.64.0318c28: 謂要下明由三縁息轉成上義。此中轉者
T2251_.64.0319a04: 開。唯有息地麁心現前。雖有三事。而缺一 T2251_.64.0319a05: 事。故息不轉。謂要下雖婆沙息所依身。及 T2251_.64.0319a06: 風道通。毛孔開。入出息地麁心現前四縁。今 T2251_.64.0319a07: 合爲三縁。謂身中息所依身。合風道毛孔 T2251_.64.0319a08: 開云孔隙。毛孔開必風道通故。第三縁易 T2251_.64.0319a09: 知。然寶疏云二縁未及。頌疏分孔隙爲 T2251_.64.0319a10: 二。謂孔風道通。隙毛孔。開是過當。豈可分 T2251_.64.0319a11: 孔隙。同是空隙義故。故舊論但言已有空」
T2251_.64.0319a16: 家。彼初説云。欲入第四定。息風後出不復 T2251_.64.0319a17: 更入。名已入定。將出定時。息風先入。息風 T2251_.64.0319a18: 入已。名已出定。言第四定本無息。故將入 T2251_.64.0319a19: 彼。息最後出已。若又將出彼定息他來。故 T2251_.64.0319a20: 息先入也
T2251_.64.0319a23: 矣。雖離身出外。而是有情之息風。故云有
T2251_.64.0319b02: 理云。身増長位息便損減。身損減時息増長 T2251_.64.0319b03: 故。今擧一邊。二簡異熟生。初總簡。二所由。 T2251_.64.0319b04: 三簡餘異熟色。彼不斷已更相續故。不云 T2251_.64.0319b05: 刹那實者。理在絶言。相續故非刹那。斷已 T2251_.64.0319b06: 後續。是無常法非無爲實法故
T2251_.64.0319b09: 非下地心能縁。亦非威儀及反化等心能縁 T2251_.64.0319b10: 寛政十午天七月於京兆因幡藥師西之 T2251_.64.0319b11: 坊此卷五席講訖 快道 T2251_.64.0319b12: 阿毘達磨倶舍論卷二十二終 T2251_.64.0319b13: T2251_.64.0319b14: T2251_.64.0319b15: T2251_.64.0319b16: T2251_.64.0319b17: 豐山上陽沙門快道林常記 T2251_.64.0319b18: 賢聖品第六之二
T2251_.64.0319b21: 形誤。光師科第三非也。七加行中。上來明 T2251_.64.0319b22: 一五停心畢。自下第二念住。何爲第三。又 T2251_.64.0319b23: 不順結前生後論也
T2251_.64.0319b29: 疏所引文是也。後説光記所引説是也。彼後 T2251_.64.0319c01: 説全同今文共相。光爲正也。前説身相同大 T2251_.64.0319c02: 種所造。同共相。全異今論。然寶疏廣擧之。 T2251_.64.0319c03: 是何謂乎其自相竝皆不異也
T2251_.64.0319c06: 法。何三餘唯名法。答。總即別名如法處法
T2251_.64.0319c10: 是心念住。受蘊所不攝無色ト法處トヲ名法 T2251_.64.0319c11: 念住
T2251_.64.0319c15: 刹那。分析所縁。二善根増。謂依下生中。依
T2251_.64.0319c18: 傳説云彼説。光無表兩釋。第二爲正。順婆 T2251_.64.0319c19: 沙。雜心。正理故。無爲兩釋。初釋爲正。亦順 T2251_.64.0319c20: 彼故
T2251_.64.0319c29: 同。小乘唯慧爲自性。今大乘者。兼取二法。
Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 [行番号:有/無] [返り点:無/有] [CITE] |