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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 [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。
T2251_.64.0320a02: 是自性念住。依之基師示隣近例。依小乘。 T2251_.64.0320a03: 言唯慧爲體。以依大乘非隣近故。然有
T2251_.64.0320a15: 惱非餘。何故自性不能。若離助伴。惟慧不 T2251_.64.0320a16: 能斷煩惱故。何故所縁不能。彼作意普散 T2251_.64.0320a17: 故。唯總略所縁作意。能斷煩惱故。何故相雜 T2251_.64.0320a18: 能斷。具二縁故謂攝受助伴故。及總略所
T2251_.64.0320a23: 二慧倶故。由此智惠非相雜攝。不應唯説 T2251_.64.0320a24: 相雜念住能斷煩惱。理應具言自性相雜能
T2251_.64.0320a27: 得止觀平等運道。能斷煩惱。其理決定。所 T2251_.64.0320a28: 餘一切心心所等有止品攝。有觀品收。此平 T2251_.64.0320a29: 等時。彼亦平等。由是一切相雜理齊。顯斷 T2251_.64.0320b01: 惑時相雜理齊。故亦於慧立相雜名。多於 T2251_.64.0320b02: 所成。有勝能故。自性念住非不亦能斷諸 T2251_.64.0320b03: 煩惱。體是惠故。然名自性。謂無所待。斷煩 T2251_.64.0320b04: 惱時。必待餘法故。斷煩惱位慧立相雜 T2251_.64.0320b05: 名。由是所言相。雜念住能斷煩惱。理善成
T2251_.64.0320b08: 性。此觀主故。相應助伴名爲相雜。與慧雜 T2251_.64.0320b09: 住故。非慧與觸等互相雜故。亦攝慧總名
T2251_.64.0320b12: 故。能縁境界念處故。此文唯名相應。豈可 T2251_.64.0320b13: 攝所相應。亦復自性唯爲所與。其能與獨
T2251_.64.0320b16: 有混亂失。慧是亦相雜。亦自性故。豈可有
T2251_.64.0320b20: 云相應。云助伴。豈可攝惠。今論亦頌唯云 T2251_.64.0320b21: 餘相雜。長行云惠所餘倶有。其文義不異 T2251_.64.0320b22: 説所縁。云以惠所縁諸法爲體。豈惠及所 T2251_.64.0320b23: 縁。若言惠及所餘者不爾。以違頌故。又
T2251_.64.0320b27: 應道理。答。彼就中三位論之。非離自性 T2251_.64.0320b28: 所縁獨相雜斷惑。謂於同時心心所等相雜 T2251_.64.0320b29: 位。方斷惑功顯。離彼相雜助伴。必不能故。 T2251_.64.0320c01: 云唯相雜念住斷惑。如是約位不依體。亦 T2251_.64.0320c02: 無有害。雖衆賢決斷。予不信。破法建立 T2251_.64.0320c03: 故。違處處文故。招雜亂失故
T2251_.64.0320c10: 畏苦惱。得正法謂四念處。云何爲四。觀身 T2251_.64.0320c11: 如身念處。觀覺如覺念處。觀心如心念處。 T2251_.64.0320c12: 觀法如法念處。廣別説四種。此中循遍。順 T2251_.64.0320c13: 觀不殘。舊論曰。於身觀別通身相。名身念 T2251_.64.0320c14: 處。何法名觀智惠。雜心云。如説順身身觀。 T2251_.64.0320c15: 觀者是慧。今亦但證觀言。次自惠鮮本及正 T2251_.64.0320c16: 理作目惠爲正
T2251_.64.0320c28: 而不失壞故。第三説由念力故。此瑜伽師 T2251_.64.0320c29: 審記所縁。於所縁境忘已還憶。故名念住
T2251_.64.0321a03: 増故。説名爲念。如四念住惠爲自性。然彼 T2251_.64.0321a04: 聚中念力増故。説名爲念。今此中持境言 T2251_.64.0321a05: 持。境界爲義。轉者起義。即當住義。對下文 T2251_.64.0321a06: 知。斧比惠。木喩境。楔。舊論音釋先結切 T2251_.64.0321a07: 也。類念力。此師從因念。立果惠名。而住名 T2251_.64.0321a08: 惠。是從因一分隣近釋
T2251_.64.0321a11: 初立義。後所由。此義惠爲能令。爲因。念爲 T2251_.64.0321a12: 所令。爲果。念住二字。竝名念。是從果。全分 T2251_.64.0321a13: 隣近釋。與前義有二別。因果與分全異故。
T2251_.64.0321a27: 隨身集觀住。隨身滅觀住。隨身集滅觀住。 T2251_.64.0321a28: 則無所依住。於諸世間永無所取。如是 T2251_.64.0321a29: 觸。名色。憶念。集滅如次。受心法集滅廣説」
T2251_.64.0321b06: 正知。如内身如是。外身内外身。内受。外受。 T2251_.64.0321b07: 内外受。内心。外心。内外心。内法。外法。内外
T2251_.64.0321b10: 縁。爲十二種。故云食等。亦是約所縁。婆沙
T2251_.64.0321b15: 可爾。云法非也。普光謂四念住皆悉約相
T2251_.64.0321b19: 念住靜慮等。二顯示如正斷神足等。三現觀 T2251_.64.0321b20: 如四聖諦等。今此依生起次第。此論二十二
T2251_.64.0321b26: 全非相違
T2251_.64.0321b29: 倒。故説身念住。對治於苦樂想顛倒。於無 T2251_.64.0321c01: 常常想顛倒。於無我我想顛倒。説受心法 T2251_.64.0321c02: 念住。第二説如次對治段ト觸ト識ト思トノ四 T2251_.64.0321c03: 食。第三説對治色受想行四識住。第四説對 T2251_.64.0321c04: 治色蘊受蘊識蘊想行蘊五蘊。如次唯説四。 T2251_.64.0321c05: 第五説對治四種不修。謂不修身。不修戒。不 T2251_.64.0321c06: 修心。不修惠。第六説與四修同法故説四。 T2251_.64.0321c07: 與修身同法。修戒同法。修心同法。修慧同 T2251_.64.0321c08: 法故
T2251_.64.0321c11: 由。然舊論明雜不雜。終結曰四種念處已。
T2251_.64.0321c20: 蘊及無爲。名不雜縁。若於五蘊。或二二縁。 T2251_.64.0321c21: 或三三縁。或四四縁。或五總縁。及無爲名爲
T2251_.64.0321c24: 念住。若雜縁法念住。則於五蘊。或二二縁。 T2251_.64.0321c25: 或三三縁。或四四縁。或五總縁。二二縁者。謂 T2251_.64.0321c26: 色受縁。色想縁。色行縁。色識縁。受想縁。受
T2251_.64.0321c29: 色想識縁。色行識縁。受想行縁。受想識縁。受
T2251_.64.0322a06: 六説中第四説對治五蘊故。唯説四念住。 T2251_.64.0322a07: 故文中想行二蘊爲不雜縁。今對治四倒 T2251_.64.0322a08: 故。約身等四。並不相違。然正理。顯宗。前唯 T2251_.64.0322a09: 擧四倒四食兩説。而至雜不雜縁。方約五 T2251_.64.0322a10: 蘊。彼此參差。惠暉云。四法一一別縁名不雜 T2251_.64.0322a11: 縁。二二合縁爲三句。三三合縁爲二句。四 T2251_.64.0322a12: 法合縁爲一句。雜縁也。此迷倒之甚。論云 T2251_.64.0322a13: 唯縁法不雜。何可四法別縁。若如汝者。於 T2251_.64.0322a14: 身等四各有雜不雜。違諸論旨。亦雜縁句 T2251_.64.0322a15: 數大誤也
T2251_.64.0322a19: 行。光寶同下文科第五明修果久近者非 T2251_.64.0322a20: 也。至下應知也
T2251_.64.0322a23: 持息念等。次説念住。次説三義觀。次説七 T2251_.64.0322a24: 處善。次説煖頂忍等。今論何不説。答。今論 T2251_.64.0322a25: 説諸法要。未欲盡婆沙秋毫。故略之。光 T2251_.64.0322a26: 二釋。初釋同寶可也。後釋非也。此論何不
T2251_.64.0322b05: 集因縁生滅盡妙離道正迹乘。又法界次第。 T2251_.64.0322b06: 及弘決三云。無常苦空無我集因縁生盡滅 T2251_.64.0322b07: 妙離道正迹乘。具如下辨
T2251_.64.0322b13: 煖。上者名頂。諸不可動無留難無斷無慮不 T2251_.64.0322b14: 可退中。下者名忍。上者名世第一。此兩義
T2251_.64.0322b17: 不久住。若無諸難。更主餘山。若有諸難還 T2251_.64.0322b18: 退下。如是至頂位中必不久住。若無諸難。 T2251_.64.0322b19: 進至忍位。若有諸難。還退住煖
T2251_.64.0322b27: 唯持欲界。二簡餘三諦。唯持苦諦。三簡苦 T2251_.64.0322b28: 下隨應餘三行。唯持一行。準之煖頂及下 T2251_.64.0322b29: 中二忍。頌中無唯簡別。故具觀三界四諦及
T2251_.64.0322c03: ○減縁減行法義豐山寓居上毛沙門快道記
T2251_.64.0322c06: 但有二念作意思惟欲界苦聖諦境齊此 T2251_.64.0322c07: 以前名中忍位。從此無間起勝善根。一行
T2251_.64.0322c10: 諦。從後向前。上忍之文雖不關此 爲對 T2251_.64.0322c11: 了擧。下皆傚之。此有二門。初叙正義。後 T2251_.64.0322c12: 評古義 T2251_.64.0322c13: 初叙正義者。有五門。一總明行縁減。二別 T2251_.64.0322c14: 述漸略由。三辨一行二念。四叙留行差別。 T2251_.64.0322c15: 五通諸妨難。初總明行縁減者。行謂行相。 T2251_.64.0322c16: 即能縁行。其數有三十二。謂觀苦聖諦。有 T2251_.64.0322c17: 四行相。一非常。二苦。三空。四非我。觀集聖 T2251_.64.0322c18: 諦有四行相。一因。二集。三生。四縁。觀滅聖 T2251_.64.0322c19: 諦。有四行相。一滅。二靜。三妙。四離觀道聖 T2251_.64.0322c20: 諦有四行相。一道。二如。三行。四出。上下二 T2251_.64.0322c21: 界各有如是十六。故成三十二。縁者。所縁。 T2251_.64.0322c22: 其數有八。謂欲界苦集滅道四諦。上界亦爾。 T2251_.64.0322c23: 故成八諦。此諦爲境。作苦等行解。故論曰 T2251_.64.0322c24: 行相所縁。減相云何。謂觀欲苦諦。修四行 T2251_.64.0322c25: 相。次觀上界苦。修四行相。如是欲集。上集。 T2251_.64.0322c26: 欲滅。上滅。欲道亦復爾。後觀上道諦修三 T2251_.64.0322c27: 行。不修出一行。是爲減行初。故正理論
T2251_.64.0323a01: 周。第二周復觀欲苦。乃至觀上道修二行。 T2251_.64.0323a02: 復不修行一行。是爲第二減行。第三周復 T2251_.64.0323a03: 始於欲苦。終至上道。修一行。復不修如一 T2251_.64.0323a04: 行。是爲第三減行。第四周復始於欲苦。終 T2251_.64.0323a05: 修欲界道四行。全不觀上道。稱曰減縁。此 T2251_.64.0323a06: 時雖亦減道一行。就全言減縁不言減 T2251_.64.0323a07: 行。此據立名。若據義旨。第四周中有減縁 T2251_.64.0323a08: 減行二。所能縁別故。如上道諦。如是從後 T2251_.64.0323a09: 向前。次第減餘七諦亦爾。但於欲苦不 T2251_.64.0323a10: 減一縁及一非常行相。是所留一行。有行 T2251_.64.0323a11: 必有縁。是故總三十一周減行減縁。於中二 T2251_.64.0323a12: 十四周減行。七周減縁。是總明畢。二別述 T2251_.64.0323a13: 漸略由者。如上忍世第一者。時極短故。不 T2251_.64.0323a14: 能漸略。如下忍者。雖時長而進續中忍 T2251_.64.0323a15: 具修十六行。故不得漸略。唯此中忍ノミ前 T2251_.64.0323a16: 下忍ヨリ來レハ具修十六行。進後上忍一行。故 T2251_.64.0323a17: 漸略唯留一行。若不爾者。以不能連接後 T2251_.64.0323a18: 位故。故論曰。但思惟欲苦。名中忍位。從此 T2251_.64.0323a19: 無間起勝善根。一行一刹那名上忍。婆沙
T2251_.64.0323a22: 重。復易大價寶珠。持此隨意。往行者亦爾。 T2251_.64.0323a23: 先廣觀上下諸諦。後漸略之。乃至唯以一 T2251_.64.0323a24: 刹那心。觀欲界苦。次生世第一。次生苦忍。 T2251_.64.0323a25: 三辨一行二念者。謂一行者。欲界苦下四行 T2251_.64.0323a26: 隨一。何故一行者。後上忍唯一行故。是定一 T2251_.64.0323a27: 行。不爾者。不能續接。故論曰但有二念作
T2251_.64.0323b06: 一行。如無間解脱二心。而是審慮決定二心。
T2251_.64.0323b09: 界苦。一刹那觀察。如苦法智忍此名上忍。 T2251_.64.0323b10: 此既對上忍譬苦忍。而譬苦忍智。明知以 T2251_.64.0323b11: 審慮決定二心觀一行。正理。顯宗。舊婆沙 T2251_.64.0323b12: 三論。但苦忍智喩中忍二心。略無上忍喩
T2251_.64.0323b15: 我行相。入正性離生。著我所見者。依空 T2251_.64.0323b16: 行相。入正性離生。諸愛行者。亦有二種。 T2251_.64.0323b17: 我慢増者。依非常行相。入正性離生。懈怠 T2251_.64.0323b18: 増者。依苦行相。入正性離生。此文雖世第 T2251_.64.0323b19: 一位。從中忍留行。不動其行。進上忍。復 T2251_.64.0323b20: 進世第一。入苦忍。故得成證。故婆沙五
T2251_.64.0323b23: 以留此行。擬後進修。五通諸妨難者。問。若
T2251_.64.0323b26: 減縁諦。猶縁諦故。亦能修所減行。若至減 T2251_.64.0323b27: 縁。不能修行。以有諦必有行。無諦必無 T2251_.64.0323b28: 行故。約得修言十六。問。若約得修。一切
T2251_.64.0323c02: 十六。或時十二。或時八。或時四。所以者何。 T2251_.64.0323c03: 如如漸次略所縁諦。如是如是略修行相。由 T2251_.64.0323c04: 此漸能近於見道。答。此論約具足略餘。婆 T2251_.64.0323c05: 沙盡一切。謂四諦具足人是十六。若減道者 T2251_.64.0323c06: 十二。減縁必無其行。故決定十二。若減滅 T2251_.64.0323c07: 道即八。唯修苦集故。若減三諦唯四。問。 T2251_.64.0323c08: 中忍滿不如上忍一念。何作二念耶。答。智 T2251_.64.0323c09: 劣於上忍故。漸略觀故。問。修一行。是應一
T2251_.64.0323c12: 如是三十二心是名下忍。如是前後諸品。 T2251_.64.0323c13: 皆是以一念心修一行。何故今中忍獨作
T2251_.64.0323c18: 觀一行。前後念相續審察。及決定。故論釋 T2251_.64.0323c19: 上忍。言此善根起不相續故。而影顯前忍 T2251_.64.0323c20: 念是相續。後評古義者。分爲三門。一辨行 T2251_.64.0323c21: 縁減迷。二斥二行相執。三彈二刹那謬解。 T2251_.64.0323c22: 初辨行縁減迷者。西方徳光論師有兩解。 T2251_.64.0323c23: 初解就著我者依非常行相等四人。四行相 T2251_.64.0323c24: 一二三四之次位。諦諦擬議。相當從後向前 T2251_.64.0323c25: 減之。後解約見行愛行不同。次第不定。而
T2251_.64.0323c28: 不亂初觀苦位次者。是不可然。於苦有 T2251_.64.0323c29: 留。餘亦豈留。若言行人樂欲。苦中可然。誰 T2251_.64.0324a01: 知餘亦是樂欲而相當。又無文彼説。故知是
T2251_.64.0324a05: 舍亦曰一一聖諦行相所縁漸減漸略。準正 T2251_.64.0324a06: 理論。此漸略亦是次第義。若不爾所縁諦。豈
T2251_.64.0324a11: 繋屬耶。如我見増者爲治我故。起非我 T2251_.64.0324a12: 行者。何別理於滅等下。偏起離等行。先觀 T2251_.64.0324a13: 滅等諦耶。今爲一釋。從聞思觀四諦時。 T2251_.64.0324a14: 於一一諦皆具四行。如名次第。於上道諦 T2251_.64.0324a15: 等。後起者先減。先起者後減。我見増者。偏 T2251_.64.0324a16: 起非我。自餘三行隨次而減。中上忍。及第 T2251_.64.0324a17: 一法。同此一行。即以此行入於見道。於理
T2251_.64.0324a20: 同減。從縁爲名。但名減縁。此名同者不爾。 T2251_.64.0324a21: 集諦下因行減時。便減縁。豈是同名。苦諦
T2251_.64.0324a29: 三十二心名下忍。於三十二行中。略一已後 T2251_.64.0324b01: 乃至於彼欲苦下。唯觀二行。名中忍。此中 T2251_.64.0324b02: 忍中。極多有其三十一心。極少二心。欲界苦 T2251_.64.0324b03: 下唯縁一行。是名上忍。故毘婆沙云。復以 T2251_.64.0324b04: 一心。觀欲界苦。名上忍。此師迷舊婆沙三 T2251_.64.0324b05: 十二行。各一心即三十二心名下忍。以謂一 T2251_.64.0324b06: 行必是一念。而判三忍別。上忍一念故一行。 T2251_.64.0324b07: 中忍二念故二行。下忍三十二心故是三十 T2251_.64.0324b08: 二行。以謂善釋。此違理教。謂若留二行。應
T2251_.64.0324b11: 孰進上位。又留一行。是據四種人別。存二 T2251_.64.0324b12: 行者。有何故。又無文有之。是違理過也。前 T2251_.64.0324b13: 所列諸文。皆唯説爲一行。又汝下上二忍 T2251_.64.0324b14: 竝證婆沙。而不證中忍。彼説但作二心觀 T2251_.64.0324b15: 於一行。異文故。唯自臆度以可觀已。是爲
T2251_.64.0324b18: 界苦名爲中忍滿。唯有一行一刹那心。觀
T2251_.64.0324b22: 行相。與縁同減。故但言三。三八二十四名 T2251_.64.0324b23: 二十四周減行。理實言之。三十一周減行。 T2251_.64.0324b24: 謂餘七行減縁攝故。是故但言二十四也。既 T2251_.64.0324b25: 云欲苦下行一留。又云三十一周減行。與 T2251_.64.0324b26: 諸論不爲異。然云減欲苦下二行時但有 T2251_.64.0324b27: 二行。明知寫誤。應言減三行時但有一行。 T2251_.64.0324b28: 若不爾者。但三十周減行。不得言三十一 T2251_.64.0324b29: 周。復何不辨諸文一行之説。何不破光解 T2251_.64.0324c01: 釋。應如對法藏釋名。既無此事。非寫誤 T2251_.64.0324c02: 何。設又實爲二行。釋總別自參差。背文違
T2251_.64.0324c07: 減滿。即有二行。倶舍頌疏云但有二行二 T2251_.64.0324c08: 刹那心。或文誤。次云但作二心觀於一行 T2251_.64.0324c09: 故。此正極辨是何謂。正觀設二行ナルモ減滿何 T2251_.64.0324c10: 二行。諸論減滿説一行故。續接増上忍故。 T2251_.64.0324c11: 亦復無文説二行。何穿空至此如是甚哉。 T2251_.64.0324c12: 彼頌疏非證。如前辨。後釋文誤者似是。而 T2251_.64.0324c13: 證觀於一行文。應改二行作一行。若爾籤 T2251_.64.0324c14: 文中。上二品差別不成。今云。彼文誤二心 T2251_.64.0324c15: 作二行。應言二心一縁中忍。一心一縁上
T2251_.64.0324c18: 一行一刹那心名上忍。若二行何云三十一 T2251_.64.0324c19: 周減行。若二行作一行。當文差別不成。況 T2251_.64.0324c20: 玄文倶舍等。但一行何可云二行。寫誤理
T2251_.64.0324c24: 修觀位説。又拆玄云中忍滿猶有二行。東 T2251_.64.0324c25: 大寺秀慧二十有餘年於此事窮思。而立 T2251_.64.0324c26: 一義云。留苦四行。四人中唯留非常者。二 T2251_.64.0324c27: 行二刹那。餘三行人竝皆一行一刹那。謂留非
T2251_.64.0325a02: 故云二行二刹那。如是妄説滿岐溢苑。不 T2251_.64.0325a03: 能具出。但曉正義。其邪曲不追而自去焉。
T2251_.64.0325a06: 猶有上忍。世第一之二念心。觀欲界苦故。 T2251_.64.0325a07: 云二刹那。有説。二行二刹那亦無妨。習修 T2251_.64.0325a08: 與得修故。初一刹那觀苦一行。除空爲習 T2251_.64.0325a09: 修。亦所減行全可起故。爲治定更一刹那 T2251_.64.0325a10: 觀苦一行。是爲得修。更有兩説。今云。初説 T2251_.64.0325a11: 上忍。世第一爲二刹那者。若爾中忍當念心 T2251_.64.0325a12: 豈可無。若約有後後心。猶有多心。見修無 T2251_.64.0325a13: 學心非一故。後習修得修義亦非。中忍滿二
T2251_.64.0325a16: 一周已實唯有一行一刹那。然諸論云二刹 T2251_.64.0325a17: 者。此位猶有後上忍一念。約忍同論云有 T2251_.64.0325a18: 二念作意思惟欲苦。正理論二念心喩見苦 T2251_.64.0325a19: 法忍苦法智。亦是後上忍加喩也。此義甚非 T2251_.64.0325a20: 也。辨中上差別中。豈可有此雜亂説。論既 T2251_.64.0325a21: 以二心一念爲差別。釋上忍唯一念所以。 T2251_.64.0325a22: 云不相續故。顯前二念故前後相續。何可
T2251_.64.0325a25: 喩苦法智忍一。若加後何有二喩一喩異。 T2251_.64.0325a26: 又存後上忍一念。何不彼上忍亦加雜世第 T2251_.64.0325a27: 一一念。説二念。若言忍同故餘不爾。以同 T2251_.64.0325a28: 有漏同行相同縁故。餘亦容合説。又正理論
T2251_.64.0325b02: 若非自二心。何可得言由又。舊婆沙曰但 T2251_.64.0325b03: 作二心。作言豈非現起二心。又倶舍論曰。 T2251_.64.0325b04: 從此位無間起勝善根。一行一刹那名上 T2251_.64.0325b05: 品忍。從是第五因聲。二念前心即能生。豈可 T2251_.64.0325b06: 能所混亂。又彼論明生起中。所生心合能 T2251_.64.0325b07: 生。説二心無其文。當去穿空之邪執。歸 T2251_.64.0325b08: 正旨。又秀慧妄解如前應知。所餘邪解。竝 T2251_.64.0325b09: 準前除去 T2251_.64.0325b10: 旹天明八龍集戊申紀號秋八月初六日臨 T2251_.64.0325b11: 倶舍論四善根之文。法師慈教幸請指示減 T2251_.64.0325b12: 縁減行之事也。雖聊患見論之進向。法師 T2251_.64.0325b13: 時時徴問。故應請記。以授焉。不顧舊人口 T2251_.64.0325b14: 涎。偏據教依理論其義。所以命曰法義 T2251_.64.0325b15: 矣。釋氏快道記於大和國豐山以成學舍
T2251_.64.0325b18: 七囀依主。第與一及法竝持業釋。勿謂同體
T2251_.64.0325b25: 一有漏。生見道無漏苦忍。故曰離同類因」
T2251_.64.0325c01: 初三諦中有二。初約念住。後約行相。餘皆 T2251_.64.0325c02: 例之知。三諦所縁境。法念及行相。竝所修
T2251_.64.0325c06: 現在者。習故。得故。受用故。在身故。現前故。 T2251_.64.0325c07: 正作所作事故。故名修。未來者唯得故。引 T2251_.64.0325c08: 發故。起得故。成就故。如遥與欲故。故名修。
T2251_.64.0325c11: 因義故。過去道名得非修。今於現在法。成 T2251_.64.0325c12: 就未來四。云未來四。而有引發義。故名修。 T2251_.64.0325c13: 此中滅諦現與未竝唯法念。故別説。以滅是 T2251_.64.0325c14: 無爲法念中。亦有無爲。是故現未倶唯法念。 T2251_.64.0325c15: 縁三諦法念廣通有爲無爲。故有現未別。 T2251_.64.0325c16: 又初總雜法念。後不雜縁法念。同分者。舊論
T2251_.64.0325c23: 六トナル與彼煖別。彼未來四念與一念別。 T2251_.64.0325c24: 此竝皆四念十六故。何故爾者。以於煖位 T2251_.64.0325c25: 已習許未來傍修。現修初起故不許之。由 T2251_.64.0325c26: 此理以合説。又増位別説。雖未來ノ邊ハ三ト T2251_.64.0325c27: 滅ト不異。現修邊有異。謂於三諦修四念 T2251_.64.0325c28: 隨一。於滅唯法念。何故爾者。以増位故。隨 T2251_.64.0325c29: 一起。而滅唯自諦法念。不通有爲故
T2251_.64.0326a09: 句觀相是也。體謂體性。第十二句出體是也。 T2251_.64.0326a10: 故今本爲勝。寶疏。頌疏作體相非也
T2251_.64.0326a13: 論意。光記云初句標總名。意爲八門。此有 T2251_.64.0326a14: 三失。一違論文。長行云此四名順決擇分。 T2251_.64.0326a15: 豈是標名。讀文誤也。二前後鉾楯失。謂前卷
T2251_.64.0326a19: 體。順決擇分四字合名。釋名照然。前文唯 T2251_.64.0326a20: 云息念。即似標名。然疎文爲釋名。親文還 T2251_.64.0326a21: 爲標名。是豈非親疎不辨乎
T2251_.64.0326a24: 名。二此四下釋能順名。三故此下總合釋。初 T2251_.64.0326a25: 中亦三。初釋決擇。二釋分。三合釋。初中亦 T2251_.64.0326a26: 三。初叙字義。次示體。後述得名所由。諸聖 T2251_.64.0326a27: 道以慧爲性。有斷疑能曰之決。亦有分別 T2251_.64.0326a28: 功。曰之擇。故標決斷簡擇。釋斷疑分別。是 T2251_.64.0326a29: 一體兩用持業得名 諸聖道者。唯呼見道。 T2251_.64.0326b01: 苦等四故曰諸。總見道名決擇。分是一分。
T2251_.64.0326b06: 別四諦。不云諸善法。豈非簡修道無學道。 T2251_.64.0326b07: 亦云唯是見道一分。是言指分。即見道之一 T2251_.64.0326b08: 分。若不爾者。何不言一分見道。二違舊論。
T2251_.64.0326b11: 故一切聖道名決擇。分者於見道中。隨約 T2251_.64.0326b12: 一道。故名爲分。如是新舊二論一轍。誰可 T2251_.64.0326b13: 懷疑。問。言見道中一分者。何爲一分。謂 T2251_.64.0326b14: 苦諦。爲入苦忍之前加行故。故婆沙五
T2251_.64.0326b19: 道。若爾言分即見道。雖略一分言。意顯見 T2251_.64.0326b20: 道之分。不爾不順前四諦釋。故應知顯同 T2251_.64.0326b21: 體依。唯云分是見道。設又彼約三道中見 T2251_.64.0326b22: 道。此定是見道中一分道。新舊兩論同顯其 T2251_.64.0326b23: 旨故。凡如是釋。非必局一義。據義有多 T2251_.64.0326b24: 門。彼此異竝不相違。如菩薩釋名非一。決
T2251_.64.0326c03: 主釋。依八囀。有四五兩聲。從此生彼。是 T2251_.64.0326c04: 第五囀故。云此引決擇分。又第四囀。故云 T2251_.64.0326c05: 順益彼。莫謂第四囀無依主。又涼朝舊譯。
T2251_.64.0326c09: 分。故言達分。依之分若約分段。雖漏無漏 T2251_.64.0326c10: 異。同善法中一分。故名達分。若分因義。入 T2251_.64.0326c11: 見道之因故。又更有異名。須知之。婆沙
T2251_.64.0326c14: 治。爲求聖道。修治身器。除去穢惡。引起 T2251_.64.0326c15: 聖道故。亦名善根。聖道涅槃是眞實善。此 T2251_.64.0326c16: 四與彼爲初基。爲安足處。故名爲根。初諦 T2251_.64.0326c17: 之行。後善之根。竝別體依主。中修即治持業。 T2251_.64.0326c18: 唯煖等自名
T2251_.64.0326c23: 品。下下。下中。頂有三品。下上。中下。中中。忍 T2251_.64.0326c24: 有三品。中上。上下。上中。世第一唯一品。謂
T2251_.64.0326c28: 中三品。忍有二品。上下。上中。世第一有
T2251_.64.0327a02: 忍有三品。謂中上。上下。上中。世第一唯
T2251_.64.0327a07: 説竝皆煩雜難分差別。彼皆下爲首故。今 T2251_.64.0327a08: 上爲初。唯總依三品分之。便上中下下下
T2251_.64.0327a11: 可論上之三品。若言世第一上上。忍上中 T2251_.64.0327a12: 故爲中爲上者。何以上中得但單云中。彼 T2251_.64.0327a13: 上攝故。又若爾餘七品應爲煖頂。則彼中 T2251_.64.0327a14: 有下三品。中三品。上下。何唯可得爲下。 T2251_.64.0327a15: 故彼釋陋妄。今難云。以可動可退因。前二同 T2251_.64.0327a16: 爲下。若爾亦以不可動不可退因。後二同可
T2251_.64.0327a19: 得忍爲中。依之世友説爲盡理。謂煖唯下 T2251_.64.0327a20: 品最初智力弱故。頂唯中品勝於前故。忍 T2251_.64.0327a21: 亘中上。下忍爲中上。觀行同頂。而勝前 T2251_.64.0327a22: 故。名爲中上。中忍爲上下。作漸略。唯觀一 T2251_.64.0327a23: 行。同後世第一。而二念故爲上下。上忍爲 T2251_.64.0327a24: 上中。同後位。一行一念故。而劣世第一。故 T2251_.64.0327a25: 爲上中。世第一爲上上。最頂故 T2251_.64.0327a26:
T2251_.64.0327a29: 二。初正明依地。後兼明餘門。此即初也。遮 T2251_.64.0327b01: T2251_.64.0327b02: [IMAGE] T2251_.64.0327b03: [IMAGE] T2251_.64.0327b04: [IMAGE] T2251_.64.0327b05: [IMAGE] T2251_.64.0327b06: [IMAGE] T2251_.64.0327b07: [IMAGE] T2251_.64.0327b08: [IMAGE] T2251_.64.0327b09: [IMAGE] T2251_.64.0327b10: [IMAGE] T2251_.64.0327b11: [IMAGE] T2251_.64.0327b12: [IMAGE] T2251_.64.0327b13: [IMAGE] T2251_.64.0327b14: [IMAGE] T2251_.64.0327b15: [IMAGE] T2251_.64.0327b16: [IMAGE] T2251_.64.0327b17: [IMAGE] T2251_.64.0327b18: 無色有二因。初約自善根。此見道親近眷 T2251_.64.0327b19: 屬故。二約他無能。謂無色心不縁欲見道。 T2251_.64.0327b20: 故更叙不縁所由。一切人欲界見道先應修 T2251_.64.0327b21: 故。知斷且擧苦集。顯滅道證修。福言鮮本。 T2251_.64.0327b22: 明本。檗本。及正理。顯宗。光。寶。皆作遍爲 T2251_.64.0327b23: 正
T2251_.64.0327b26: 總爲前科依地門甚非也。寶爲餘門。而有 T2251_.64.0327b27: 二失。一爲大科失。二唯爲感果一門失。婆
T2251_.64.0327c01: 能。所以者何。厭背有故。謂此善根厭背諸 T2251_.64.0327c02: 有。於衆同分但能圓滿不能牽引。有説亦
T2251_.64.0327c08: 所由
T2251_.64.0327c11: 不説世第一爲異耳。然論男女爲因。三論 T2251_.64.0327c12: 有異。此論全闕如不説。正理云男女互因。 T2251_.64.0327c13: 婆沙女非男因。此論略無文。意難知。寶定 T2251_.64.0327c14: 同正理。光同若正理若婆沙。由無定判。當 T2251_.64.0327c15: 令同盡理説。和婆沙。正理相違。光有四 T2251_.64.0327c16: 釋。第一約一道多道。是全非正理意。如寶 T2251_.64.0327c17: 疏辨。第二釋約能所依異。爲竝不相違。是 T2251_.64.0327c18: 亦未辨正理師改婆沙義之意。雖似無 T2251_.64.0327c19: 失。如寶辨。同未解也。第三義令諸論一往 T2251_.64.0327c20: 未盡理甚非也。第四釋約現身轉不轉別。是 T2251_.64.0327c21: 亦臆説。全無理。約現轉。爲互爲因者。有 T2251_.64.0327c22: 何勝利。不現轉亦爲問爾。二論倶何未辨 T2251_.64.0327c23: 其所以。寶疏有人三釋者。四釋誤也。寶疏
T2251_.64.0327c26: 女得二依。前三理應互因。正理不依婆沙 T2251_.64.0327c27: 評家。不一處矣
T2251_.64.0328a01: 論云此生必定。起善根生云此。然光記云
T2251_.64.0328a04: 當至彼知。婆沙。正理論定不定不異此。 T2251_.64.0328a05: 示其所由各有異。謂此論唯一因。正理加 T2251_.64.0328a06: 利根因。婆沙約能所引相反。辨此相違。光 T2251_.64.0328a07: 寶有異。解婆沙。光約樂道苦道。寶約止觀 T2251_.64.0328a08: 均不均。湛惠法住竝破光依寶。今云。光寶
T2251_.64.0328a11: 觀平等故。道依無色。未至。中間生名苦通 T2251_.64.0328a12: 行。無色觀減シ止増ス。未至中間觀増止減故。 T2251_.64.0328a13: 然謂各別。而未得正智。妄判是正。豈非矯 T2251_.64.0328a14: 者。判正理利根故因。光師大彈斥。前二十
T2251_.64.0328a19: 遲速倶有之故。問。此論與婆沙同不。答。應 T2251_.64.0328a20: 同。由聖道引煖等故。厭有猛利。由煖等 T2251_.64.0328a21: 引聖道故。以不厭有猛利
T2251_.64.0328a24: 辨失捨別續成不成。此初中有三。初標立。 T2251_.64.0328a25: 二例譬。三所由。例中意取重得時律儀。不 T2251_.64.0328a26: 例重得之得。勿誤讀文。所由有二因。可 T2251_.64.0328a27: 知
T2251_.64.0328b01: 論説。失捨不成過失。故得別法續起。遇了 T2251_.64.0328b02: 下辨成不成別。此人知先時已得煖等位 T2251_.64.0328b03: 云了分位。從本者。上標已得煖等。豈可非 T2251_.64.0328b04: 煖求餘。光第二釋非也。若有等言者不爾。
T2251_.64.0328b07: 若遇明師隨彼應起分齊説者。即能起頂。 T2251_.64.0328b08: 若不爾者。還從本起。然能速起非如初修。 T2251_.64.0328b09: 次頌有光所引文。全非第二義證也。寶疏 T2251_.64.0328b10: 爲大科。而爲別門甚非也。但非重得中總 T2251_.64.0328b11: 別爲異。故兩處説若言
T2251_.64.0328b14: 不過別。然寶疏不依正釋頌出體。依因便 T2251_.64.0328b15: 科節。則此誤也
T2251_.64.0328b21: 處。一處受一生。不更受第二生。故光記頌 T2251_.64.0328b22: 云。作有等非也。不順上例故
T2251_.64.0328b27: 欲初義爲勝故。評家義云有餘師。上來不
T2251_.64.0328c04: 轉部行獨覺種性。準婆沙正理等。竝如聲
T2251_.64.0328c07: 性煖。如説煖。説頂亦爾。轉聲聞忍。起獨 T2251_.64.0328c08: 覺忍。非轉聲聞獨覺忍。起佛種性忍。忍違 T2251_.64.0328c09: 惡趣等。如今論。彼中雖如聲聞説。而不 T2251_.64.0328c10: 説獨覺忍轉起聲聞。依之見之。今文似明
T2251_.64.0328c13: 爾。彼獨覺煖頂轉起上佛下聲聞。今云餘
T2251_.64.0328c19: 獨覺煖頂。唯轉菩薩。不轉下聲聞。轉向約 T2251_.64.0328c20: 轉勝故。若成聲聞。是則退墮非轉向。論主 T2251_.64.0328c21: 欲當理故。不叙婆沙所説獨覺轉向。偏擧 T2251_.64.0328c22: 此印定。問。雖理可爾有教證不。答。有謂。
T2251_.64.0328c25: 義無遮。若有人執句。如向明月。又正理
T2251_.64.0328c28: 麟角喩。二先聲聞。若先聲聞如聲聞説。麟角 T2251_.64.0328c29: 及佛倶不可轉。以倶一座成菩提故。彼已 T2251_.64.0329a01: 擧破。豈不別師。然正理云先聲聞。凡部行 T2251_.64.0329a02: 有二説。一聲聞前三果。轉成部行。二異生
T2251_.64.0329a05: 師義云先聲聞。若爾正理意。三乘種性唯 T2251_.64.0329a06: 約麟覺。不依部行也。爾婆沙已云部行如 T2251_.64.0329a07: 聲聞説。而云轉獨覺種性煖。又評家云部 T2251_.64.0329a08: 行獨覺種性。定有部行別種性。何局爲先聲 T2251_.64.0329a09: 聞。問。依理教今論文脱乎。答。爾。有餘上應 T2251_.64.0329a10: 有若有餘師説四字。蓋梵本寫脱。又解餘言
T2251_.64.0329a13: 譯時略之乎。又今有餘言。指人非用字。如
T2251_.64.0329a18: 正明。是因明轉根來。故結文云因便。應前
T2251_.64.0329a21: 善根觀等。今文即第二明順解脱分差別爲
T2251_.64.0329a24: 耶。又此中頌有四門。何可唯爲修果久近。 T2251_.64.0329a25: 問。雖頌文爾。前問不爾。答。且約初。但致
T2251_.64.0329a28: 曰。於過去生未修解脱分能善根。但於今 T2251_.64.0329a29: 生作功力生決擇分
T2251_.64.0329b03: 二次三字三惠門。三次二字業體門。四第四 T2251_.64.0329b04: 句起處門
T2251_.64.0329b07: 説如是句表非自義。別釋中。初標三生。二 T2251_.64.0329b08: 謂初下述釋。有法譬合三。順解脱分者。光
T2251_.64.0329b11: 依主。順即因持業。今準論順決擇分釋名。謂 T2251_.64.0329b12: 解脱是諸涅槃。分謂分段。乃涅槃有餘。無餘 T2251_.64.0329b13: 中一分有餘。解脱中分。第七同體依主。順順 T2251_.64.0329b14: 益彼解脱分。故解脱分之順。別體依主。惠暉 T2251_.64.0329b15: 云。順之解脱。順解脱之因依主釋。此中順之 T2251_.64.0329b16: 解脱者。未知主客自體作法也。順解脱之 T2251_.64.0329b17: 因者。此何謂。順解脱即名此加行。又此之 T2251_.64.0329b18: 因ナラハ爲名何。全不知釋名法。此中正理論
T2251_.64.0329b21: 依根本者。於前生起煖等。次生入決擇
T2251_.64.0329b26: 言傳説如是。是句末表第二生起順決擇是 T2251_.64.0329b27: 他説非自義。舊論云諸師説。故正理論不 T2251_.64.0329b28: 標云經主。亦非是毘婆沙義。正理破故。故
T2251_.64.0329c02: 自義。謂初生種順解脱分第二生成熟。第三 T2251_.64.0329c03: 生入順決擇。此生即入聖道。問。是唯他師 T2251_.64.0329c04: 義非婆沙義者何知。謂。有二所由。一凡經 T2251_.64.0329c05: 論有其大例。此論設傳説言有多例。或爲 T2251_.64.0329c06: 句頭。或爲句末。或表婆沙義。或他師義。若 T2251_.64.0329c07: 爲句頭中。約他師唯云傳説如此。如此是
T2251_.64.0329c22: 令其成熟。第三生中即能解脱。舊婆沙五
T2251_.64.0329c25: 第二生云令其成熟。是令其解脱分成熟 T2251_.64.0329c26: 故。第三生生順決擇分。即此生入聖。又婆 T2251_.64.0329c27: 沙前已依根本現身。何忽可違。故非婆沙 T2251_.64.0329c28: 義。是謬解婆沙者。然光記違前文。未知二
T2251_.64.0330a03: 經四生。依未至等。豈是三生。有人爲句末。 T2251_.64.0330a04: 爲毘婆沙傳説。亦非也
T2251_.64.0330a09: 師説。惟無佛法。若遇獨覺。亦能種此善根。 T2251_.64.0330a10: 正理同有餘師。而光寶謂別義。各別標出非 T2251_.64.0330a11: 也
T2251_.64.0330a16: 修無學爲勝。下論四向四果一二三四連説
T2251_.64.0330a19: 道。光師如論。云明現觀正也
T2251_.64.0330a22: 釋。四例喩。此中標別者。唯云苦忍。加行忍 T2251_.64.0330a23: 縁苦。故標別彼。更加法智言。法智所生能 T2251_.64.0330a24: 從是果。忍能生所從是因。即第五轉有財釋。 T2251_.64.0330a25: 因有果名故。若依正理意。苦法言所縁境。
T2251_.64.0330b01: 縁。名苦法忍。謂於苦法無始時來。身見所 T2251_.64.0330b02: 迷執我我所。今創見彼唯苦法性。忍可現 T2251_.64.0330b03: 前名苦法忍。此能引後苦法智生。是彼智
T2251_.64.0330b18: 忍是無漏故及前生故。理亦不爾。未説此
T2251_.64.0330b24: 煩惱生。聖道是能證無漏智。性即正名正性。 T2251_.64.0330b25: 生之離名離生。證正性之離生。名正性離 T2251_.64.0330b26: 生。是皆總所入名。若根未熟名生。是加行有 T2251_.64.0330b27: 漏人。今至見道位。超越彼位。故名離生。加 T2251_.64.0330b28: 正性涅槃。亦如前。若依聖道爲正性者。生 T2251_.64.0330b29: 之離兩義如前。正性即離生持業釋。次釋決 T2251_.64.0330c01: 定有兩釋。決定此活字爲決定何物。趣向 T2251_.64.0330c02: 涅槃決定。或觀了四諦相決定。非謂決字 T2251_.64.0330c03: 義是趣是了。故舊論曰。此中定者。是一向不 T2251_.64.0330c04: 異義。依涅槃正性義。用此兩釋。正性之決 T2251_.64.0330c05: 定。能所趣別故。境第七依主。爲得正性涅 T2251_.64.0330c06: 槃了四諦。是第四轉依主釋。若約聖諦正 T2251_.64.0330c07: 性義。正性即決定趣向故持業釋。正性所了。 T2251_.64.0330c08: 決定能了相。正性之決定依主釋。然光記決 T2251_.64.0330c09: 了諦相謂正性。即決定者非也 T2251_.64.0330c10:
T2251_.64.0330c13: 得聖。後辨捨凡。於得聖位無異義。於 T2251_.64.0330c14: 捨凡夫性。有三義不同。而光記不別分節
T2251_.64.0330c17: 義光記爲各據一義。於婆沙・正理・顯宗可 T2251_.64.0330c18: 爾。於今不爾。如下辨。寶疏第一爲正意。 T2251_.64.0330c19: 後二爲異説。故似是而未辨釋。若第一釋 T2251_.64.0330c20: 不云有餘。故不釋異説耳。意應同光各
T2251_.64.0330c23: 三義。擧初二義。是能成具也。故於第三義 T2251_.64.0330c24: 唯成共義。不云二ハ其ノ捨相。論主取之知
T2251_.64.0330c27: 今按論意不爾。應作是説。此三説。初二各 T2251_.64.0330c28: 有兼正。不遮兼捨。第三無兼正。互相資。婆
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T2251_.64.0331a19: 故。若以初二成第三。應如婆沙。又應同 T2251_.64.0331a20: 言有説。又應世第一苦忍次第。順無間解
T2251_.64.0331a23: 可思。然前文不成證。於苦忍義有兼正。 T2251_.64.0331a24: 正苦忍。兼世第一。其世第一一刹那已前故。 T2251_.64.0331a25: 但得異生性非擇滅。未至正捨。故爲兼捨。 T2251_.64.0331a26: 能如無間道。捨異生性者。例見道苦忍。猶 T2251_.64.0331a27: 如婆沙増上忍唯一刹那觀一行。如苦法智 T2251_.64.0331a28: 忍。又無間解脱雖初二義。例無有妨。如彼 T2251_.64.0331a29: 正理論顯宗者。前文全同今論。至今文處。 T2251_.64.0331b01: [IMAGE] T2251_.64.0331b02: [IMAGE] T2251_.64.0331b03: [IMAGE] T2251_.64.0331b04: [IMAGE] T2251_.64.0331b05: [IMAGE] T2251_.64.0331b06: [IMAGE] T2251_.64.0331b07: [IMAGE] T2251_.64.0331b08: [IMAGE] T2251_.64.0331b09: [IMAGE] T2251_.64.0331b10: [IMAGE] T2251_.64.0331b11: [IMAGE] T2251_.64.0331b12: [IMAGE]
T2251_.64.0331b17: 爲三義無優劣。故同標有説。又世第一。苦 T2251_.64.0331b18: 忍。二倶次第。莫鑑綴文旨偏執前文。又婆 T2251_.64.0331b19: 沙云正捨。正理云唯。今文無其語。知是同 T2251_.64.0331b20: 婆沙爲正捨。光寶隨應可簡。又解。論主意 T2251_.64.0331b21: 欲有各理。故擧以不加難斥。而隨宜用 T2251_.64.0331b22: 其義。前用第三義意。今明苦忍。用苦忍義 T2251_.64.0331b23: 爲初也。此後解不善。於惠學門是放逸故。 T2251_.64.0331b24: 違舊論故
T2251_.64.0331b27: 四諦觀。類不分別故。從此上釋後二分。一 T2251_.64.0331b28: 段大爲四。一此中下叙大衆化地部計。二然 T2251_.64.0331b29: 彼下有部總徴破。三詳諸下正叙自三現觀。 T2251_.64.0331c01: 釋後二句。此有二。初示體相。後辨具不具。 T2251_.64.0331c02: 四若諸下廣破立大爲三。初破執計。第二依 T2251_.64.0331c03: 見下有部引經成漸觀。第三若謂下通彼引 T2251_.64.0331c04: 經立義。初破執計中。亦有三。初破見頓 T2251_.64.0331c05: 現觀。二若彼下擧自在力救縱之。三若彼下 T2251_.64.0331c06: 擧苦時具足救。令入事觀。初中有二。一正 T2251_.64.0331c07: 破見頓觀。二若言下破無我行救分爲四。 T2251_.64.0331c08: 一標救。二則不下審定彼所救。三如是下
T2251_.64.0331c16: 所縁四諦境義。是即同一能取所縁。能縁名 T2251_.64.0331c17: 縁現觀。光記兩釋解文如初釋。得意如後 T2251_.64.0331c18: 釋。全非二義也
T2251_.64.0331c22: 觀中。彼有事用故。亦於彼立現觀名。如是 T2251_.64.0331c23: 應知。非相應法唯一現觀。除惠所餘心心所 T2251_.64.0331c24: 法有二現觀。唯無漏惠具足有三
T2251_.64.0331c27: 奪能破。此無理無教。何迷亂。次下指之 T2251_.64.0331c28: 例無失。此自義三現正規也
T2251_.64.0332a05: 言。以顯無漏惠見現觀。故非經文
T2251_.64.0332a08: 縱之。是於一諦得餘自在。故名頓。非實 T2251_.64.0332a09: 頓同一時觀四諦。故許無失。三然於下更 T2251_.64.0332a10: 勸別義。出觀爲起。不出云不起。舊論十七
T2251_.64.0332a13: 有部宗見道定不出觀
T2251_.64.0332a16: 須達長者。此四聖諦漸次無間非頓無間 T2251_.64.0332a17: 等。佛告長者。若有説言。於苦聖諦。未無 T2251_.64.0332a18: 間等。而於彼苦集聖諦。苦滅聖諦。苦滅道 T2251_.64.0332a19: 迹聖諦。無間等者。此説不應。所以者何。若 T2251_.64.0332a20: 於苦聖諦未無間等而於集滅道聖諦。無 T2251_.64.0332a21: 間等者。無有是處。猶如有人兩細樹葉
T2251_.64.0332a25: 蓮花葉。連合爲器盛水遊行有是處。如是 T2251_.64.0332a26: 長者。於苦諦無間等已而欲於集滅道聖 T2251_.64.0332a27: 諦無間等者。斯有是處。次經曰。如須達長 T2251_.64.0332a28: 者所問。有異比丘。問亦如是説。唯譬有差 T2251_.64.0332a29: 別。如有四階道陞於殿堂。若有説言。不 T2251_.64.0332b01: 登初階。而登第二第三第四階陞殿堂者。 T2251_.64.0332b02: 無有是處。所以者何。要由初階。然後次登 T2251_.64.0332b03: 第二第三第四階。得陞殿堂。如是比丘於 T2251_.64.0332b04: 苦諦。未無間等。而欲於集滅道諦無間等 T2251_.64.0332b05: 者。無有是處。次經曰。如異比丘問。阿難所 T2251_.64.0332b06: 問亦如是説。唯譬差別。不由初隥。而登第 T2251_.64.0332b07: 二第三第四隥。陞殿堂者。無有是處。婆沙
T2251_.64.0332b10: 疏而下皆依彼陋之甚。蓋普光未檢本經。 T2251_.64.0332b11: 只依先輩所談乎。問。今云。一一別喩而後 T2251_.64.0332b12: 二經喩同何。答。經已云譬差別。約四階約 T2251_.64.0332b13: 四隥是別
T2251_.64.0332b20: 道諦無疑者。則於佛無疑。於法僧無疑。
T2251_.64.0332b23: 云。今論佛是餘字。不爾不成四諦頓觀義。
T2251_.64.0332c02: 或先諦。或先佛。是表能所説主客之殊。必 T2251_.64.0332c03: 非所執異。亦非意義無別也。問。此經如何 T2251_.64.0332c04: 成頓證。答。婆沙百三彼引經而云。既於四 T2251_.64.0332c05: 諦。頓無疑惑。故知現觀定頓非漸。光記科 T2251_.64.0332c06: 牒經通難者未詳。又云。佛是道諦攝。故於 T2251_.64.0332c07: 佛道。亦無疑。無惑者。未檢本經。唯依字 T2251_.64.0332c08: 自臆度。不爲論。通中亦者。對前宗義不成。 T2251_.64.0332c09: 然前未引經。恐是經字寫誤。故舊論云是 T2251_.64.0332c10: 義不然。無亦言。依定不行者。約同時不現
T2251_.64.0332c13: 諦。已入現觀。無有疑惑。於餘三諦所有疑 T2251_.64.0332c14: 惑。得雖未斷。而永不行。於彼已得非擇 T2251_.64.0332c15: 滅故。依必當斷者。約未來當斷。此婆沙無 T2251_.64.0332c16: 之。當是未來。見道漸次無間故。於苦無疑。 T2251_.64.0332c17: 決定當於餘斷疑惑。非謂倶時斷也
T2251_.64.0332c20: 斷彼惑得。令彼惑得不能隔礙。故名無間 T2251_.64.0332c21: 道。無間如無明。非六合所釋。無間即道持
T2251_.64.0332c24: 智。故爲無間。無間即道持業同之。如是有 T2251_.64.0332c25: 二別。謂對惑得與望後智。但間隔義與隔
T2251_.64.0333a03: 道
T2251_.64.0333a06: 心中。各忍第一。智第二故。又次上云二次 T2251_.64.0333a07: 第。彼中第二是智故云第二。無間道者。解脱 T2251_.64.0333a08: 道寫誤。何者此文初擧上智爲解脱道釋。 T2251_.64.0333a09: 難應不起斷疑智。次擧斷疑是忍位通釋。
T2251_.64.0333a20: 之太。至此之際哉。今若謂言有兩處。同 T2251_.64.0333a21: 非是外難。而一即異計。有何起盡。此論一 T2251_.64.0333a22: 部中於何處。直言若謂有擧異説。可謂未 T2251_.64.0333a23: 知大例也。又今第二言爲苦類忍。何理有 T2251_.64.0333a24: 之。若文若義全無所由。若言由無間言。是 T2251_.64.0333a25: 似盲人揣摩。非可言有目釋義。以非是苦 T2251_.64.0333a26: 類忍差別段故。難者亦苦類忍唯無間道。何 T2251_.64.0333a27: 爲他可得難。是偏輕蔑舊家。未檢之罪也。
T2251_.64.0333b01: 得倶生。故致此難。謂苦類忍不爲第三位。 T2251_.64.0333b02: 置苦法忍後。爲第二位令與前忍果離繋 T2251_.64.0333b03: 得倶生。可有何過。破彼傍難以已斷疑 T2251_.64.0333b04: 智。以第三位已斷疑忍。爲第二位。唯令離 T2251_.64.0333b05: 繋倶起故。應苦忍後位已斷疑法智。於此 T2251_.64.0333b06: 位不得生。今不爾。外人難苦法智解脱道 T2251_.64.0333b07: 爲離繋得倶時起。令已斷疑智無。言忍能 T2251_.64.0333b08: 斷惑故。此難意令解脱道有如無間道斷
T2251_.64.0333b11: 斷煩惱。非解脱道不證彼滅。彼互存斷 T2251_.64.0333b12: 證。由之今有唯言。而混同證正理大非也。 T2251_.64.0333b13: 問。此論無答。舊論云此難不然何。答。竝 T2251_.64.0333b14: 無妨。今無答者。次忍能斷文此答。約展轉 T2251_.64.0333b15: 難故略之。如舊論者。總非云此難不然。而 T2251_.64.0333b16: 無所述。次文成答故。而今略之者。招多増 T2251_.64.0333b17: 迷。若有彼句何。光記可誤。寶法已下皆襲 T2251_.64.0333b18: 普光。竝皆井見臆度之輩也
T2251_.64.0333b21: 所斷結盡。四沙門果攝。或無處。餘七智亦爾。 T2251_.64.0333b22: 修所斷結盡。阿羅漢果。如是皆智爲能斷。 T2251_.64.0333b23: 故引難。問。舊論。正理。竝云九結聚何義。答。 T2251_.64.0333b24: 諸煩惱ヲ唯八智修道ノ九部ノ結ト聚集カ故以 T2251_.64.0333b25: 名
T2251_.64.0333b29: 諸忍所斷名智所斷。喩全同此
T2251_.64.0333c03: 見道。如此文。惠暉云。經部師第十六心是見 T2251_.64.0333c04: 道攝。因云。以智攝故。如餘七智。有部是修 T2251_.64.0333c05: 道。因以果攝。如餘修道。大乘如雜集第九。
T2251_.64.0333c12: 説。顯揚唯説見道前者。據長時説。亦不
T2251_.64.0333c17: 後彼先下辨此位標信名。初中有二。初三 T2251_.64.0333c18: 字釋。由信他教示。隨彼行。亦行亦隨。名隨 T2251_.64.0333c19: 行。持業釋。信所由故。信之隨行故。名隨信 T2251_.64.0333c20: 行。第三轉依主釋。故論曰由。後彼有下四字 T2251_.64.0333c21: 釋。此有兩義者。是能有約有財如覺者
T2251_.64.0333c27: 非人。義爲量非文句。了義爲量非不了義。 T2251_.64.0333c28: 智爲量非識。云何判此四。由四種人差別 T2251_.64.0333c29: 故。一由貢高人差別故。二由路柯耶胝柯 T2251_.64.0334a01: 人差別故。三由自見取住人差別故。四由 T2251_.64.0334a02: 聞勝人差別故。此中於貢高以法爲量非 T2251_.64.0334a03: 人。由共論説思量。爲智所得故。不但由 T2251_.64.0334a04: 威儀差別。復次佛世尊有説人。有説法。此 T2251_.64.0334a05: 中法爲量非人。此法有二種。文句及義。此 T2251_.64.0334a06: 中義爲量非文句。由不愛著國土言説故。 T2251_.64.0334a07: 何以故不應成取文句。爲勝決定應思 T2251_.64.0334a08: 量簡擇義。佛世尊説經。有二種。有了義。 T2251_.64.0334a09: 有不了義。若人簡擇義應以了義經爲 T2251_.64.0334a10: 量。非不了義。佛世尊説。隨福行及不動行 T2251_.64.0334a11: 識爲生善道。説四諦智。爲至得涅槃。若人 T2251_.64.0334a12: 行於法似法以智爲量非識。復次於四時 T2251_.64.0334a13: 中。有失無失故。約四人立四量。一讀誦時。 T2251_.64.0334a14: 二憶持時。三簡擇時。四修行時。今論全闕略。 T2251_.64.0334a15: 是學佛之徒。要文廣載之
T2251_.64.0334a21: 望。初一向不斷修惑爲具縛。義門爲異。全 T2251_.64.0334a22: 非相違
T2251_.64.0334b01: 二等名。此必言簡第二第三超越。彼是初得。
T2251_.64.0334b10: 雖信惠具。就互偏増標別名。故言互増。麟 T2251_.64.0334b11: 記云。今云互顯不具二。故言互増非如 T2251_.64.0334b12: 東西互見者誤也。信淨信心所。解勝解心所。 T2251_.64.0334b13: 由信解起名信解。由聲依主釋。見者慧別 T2251_.64.0334b14: 名。至者來至。由先見至果見。得見至名。若 T2251_.64.0334b15: 見爲先見。第三轉依主。若爲今見至見。故 T2251_.64.0334b16: 云見至。見即至持業釋
T2251_.64.0334b21: 乃至無所有處第九品惑至第十六道類智 T2251_.64.0334b22: 心。但名預流一來不還果。非一來不還阿羅
T2251_.64.0334b25: 三向。斷上七地非第四向。改光可稱
T2251_.64.0334c01: 勝果道。修上地無漏。得上地滅。然後命終。 T2251_.64.0334c02: 如已離欲界三四品或七八品染入正性離 T2251_.64.0334c03: 生。彼得果已。必起勝果道。修勝品無漏。 T2251_.64.0334c04: 得勝品滅。然後命終。問。若已離第三靜慮 T2251_.64.0334c05: 染。依第二靜慮及下三地。信勝解練根作見 T2251_.64.0334c06: 至。彼不起後向。命終往生第四靜慮以上 T2251_.64.0334c07: 諸地。彼成就何樂根。答。彼於上地。若得自 T2251_.64.0334c08: 在。當練根時。亦能修上地無漏樂根。設 T2251_.64.0334c09: 於上地。不得自在。彼樂果已。亦必起勝果 T2251_.64.0334c10: 道。修上地無漏。然後命終。是故聖者生 T2251_.64.0334c11: 遍淨上。決定成無漏樂根。成就喜根準此 T2251_.64.0334c12: 應説
T2251_.64.0334c15: 治反對所由。此有二。初約前後有無。此有 T2251_.64.0334c16: 法譬合。譬有二。初麁前細後喩。以顯上智 T2251_.64.0334c17: 有時上惑已無。次麁細反對喩。以明能所下 T2251_.64.0334c18: 上相對。故二喩別。第二白法下重約力用強 T2251_.64.0334c19: 劣辨。舊論曰何以故。此中二喩義無別。初 T2251_.64.0334c20: 約内身。後就外事。病比所治惑。久時類惑
T2251_.64.0334c24: 牽滅
T2251_.64.0334c29: 釋極七返字。第二諸無下釋預流名。第三此 T2251_.64.0335a01: 預下明所目義。此亦爲四。一雙關難。二依 T2251_.64.0335a02: 初關答。三重問。四約三義具足答。第四彼 T2251_.64.0335a03: 從下別明七生相。此中有七科。一所立宗 T2251_.64.0335a04: 義。二難。三通。四重難。五答。六徴證。七擧證 T2251_.64.0335a05: 答。第五若於下明極七返滿處。第六何縁下 T2251_.64.0335a06: 明有局七。第七中間下。明中間聖道起。第 T2251_.64.0335a07: 八至第下辨最後無佛法時。第九云何下釋 T2251_.64.0335a08: 經名無退墮。第十經説下。釋經最後作苦邊 T2251_.64.0335a09: 際句。第十一餘位下辨餘位七返
T2251_.64.0335a12: 正向三菩提。七有天人往生。究竟苦邊。次 T2251_.64.0335a13: 頌曰。極至於七有。天人來往。生盡一切諸
T2251_.64.0335a25: 間。或天上人間受七有生。已得盡苦際
T2251_.64.0335b11: 翻名修無漏。如涅槃説。須名無漏。陀洹修 T2251_.64.0335b12: 習。以修無漏。名須陀洹。二隨義傍翻名爲 T2251_.64.0335b13: 逆流。逆生死流。三途生死永不受故。三隨 T2251_.64.0335b14: 義傍翻亦名觸債。將拒三途因。而不受果。 T2251_.64.0335b15: 故曰觸債。今按。基疏正釋。全同義林五末
T2251_.64.0335b18: 聖道。不言聖之流類。此論已約流趣義。是 T2251_.64.0335b19: 違文又理亦不穩。次破他誤者。須陀洹梵音 T2251_.64.0335b20: 有逆生死。而入聖道義。依之約所厭是 T2251_.64.0335b21: 逆流。約所求是預流。故涅槃經北本三十六
T2251_.64.0335b24: 義。一生死流。須陀洹人逆此流故。生死順 T2251_.64.0335b25: 之。二逆流。須陀洹人順入此流。故小般若
T2251_.64.0335b28: 見諦故。最初證得逆流行果。又瑜伽八十三
T2251_.64.0335c03: 苦忍已生。世第一。増上忍。及忍法。頂。與煖。 T2251_.64.0335c04: 念住。不淨觀。竝順解脱分生位。初義苦忍已 T2251_.64.0335c05: 上。同涅槃瑜伽顯揚。豈妄可得云舊乃非 T2251_.64.0335c06: 將偏拒舊家。不量違玄奘等所譯諸聖教。 T2251_.64.0335c07: 背至理何不愼乎。問。諸教説生死流轉。流 T2251_.64.0335c08: 言何可爲聖道。答。流是趣向義。隨所求往
T2251_.64.0335c15: 唯依智論意是何謂。又此論次三因。竝簡 T2251_.64.0335c16: 前十五心向道。彼唯向。此向果具足。彼唯見。 T2251_.64.0335c17: 此見修具。彼十五行。此十六行滿。是故舊論 T2251_.64.0335c18: 云。於道類智中。是故此人得須陀洹名向 T2251_.64.0335c19: 人則非。已對道類智云向人。豈非全同婆 T2251_.64.0335c20: 沙
T2251_.64.0335c24: 故。總二下通妨。故舊論曰。云何説七生爲
T2251_.64.0336a01: 八有。是外難。光第二釋云彌沙塞部難。彼漢
T2251_.64.0336a09: 具足成滿人
T2251_.64.0336a17: 引二經證誤矣。以契經説。天七及人二句 T2251_.64.0336a18: 言有依據。而有宗所誦本不分明故援飮 T2251_.64.0336a19: 光部經。以爲確證。不爾分明字不安。舊論 T2251_.64.0336a20: 語勢又實一經也。忘文理巧造説者。烏足
T2251_.64.0336a24: 天中總七生死故有生必有死。七死言亦非
T2251_.64.0336b05: 既説及言。定知各七。又必應爾。飮光部經 T2251_.64.0336b06: 分明別説各受七故。汝欲眼目是博是廣。 T2251_.64.0336b07: 而未臨正理ノ此文。憶度妄謂招多過矣。於
T2251_.64.0336b11: 而其義安及言故各七義。何却以分明字。
T2251_.64.0336b15: 七生人中。流轉往來。作苦邊際。擧如 T2251_.64.0336b16: 是經。一一次第牒釋。其文分明。故於婆沙
T2251_.64.0336b20: 爲不分明。更證他部耶。二雜中二含諸文。 T2251_.64.0336b21: 説人天七往來。如一來果是一往來。人一天 T2251_.64.0336b22: 一極成。非往天七來人七。更證別文耶。
T2251_.64.0336b27: 引施設論破前説。今亦同彼正義。除得果
T2251_.64.0336c01: 應知約十四生。人趣得還人涅槃。謂除初 T2251_.64.0336c02: 得果生以異生攝故。次生天趣至人趣。成 T2251_.64.0336c03: 十四故。然近世人云。已破因執説此文。叙 T2251_.64.0336c04: 經文二十八生意。非別科。普光法寶等竝誤 T2251_.64.0336c05: 矣。若人趣得果必天涅槃者中間三六生等 T2251_.64.0336c06: 何令爾。此甚麁見。未思之深。讀婆沙有何 T2251_.64.0336c07: 疑。又今約極七。以中間不可疑。又云叙 T2251_.64.0336c08: 經二十八生意者。何狂言
T2251_.64.0336c11: 力。三約有餘結。異熟依身爲相續。相續成 T2251_.64.0336c12: 滿云成熟。光記云聖道成熟誤也。正理云 T2251_.64.0336c13: 相續必熟舊論曰。如此量時相續成熟故。故 T2251_.64.0336c14: 限此七有。相續成滿故。何故成滿。彼業力盡
T2251_.64.0336c17: 云又。舊論曰復次。然光寶等唯謂二義非 T2251_.64.0336c18: 也。婆沙曰。復次彼異熟因。但有爾所感異 T2251_.64.0336c19: 熟果勢力在故。復次彼業力故。能受七有。
T2251_.64.0336c27: 七歩蛇喩會取。令同正理師法爾義。七結義 T2251_.64.0336c28: 於婆沙無之。云破彼異説未可也。又此論 T2251_.64.0336c29: 但叙有部多解。不自立義者。是何謂。一論 T2251_.64.0337a01: 顛末不當自樂。或云傳説。或加破斥。或別 T2251_.64.0337a02: 立自義不爾而非自所欲文何在。論主既 T2251_.64.0337a03: 於婆沙多義中。唯採標二義。更加餘義。豈 T2251_.64.0337a04: 爲不自欲。正理不言經主。以論主非案 T2251_.64.0337a05: 立故。正理破初因曰。若謂齊此時相續必 T2251_.64.0337a06: 熟故。此亦不然。無定因故。謂有何等決定 T2251_.64.0337a07: 因縁。於第七生。爲盡諸漏根未熟者。至
T2251_.64.0337a10: 無此業者。業力劣故。如菩薩由善業越九 T2251_.64.0337a11: 十一劫。感彼業無異熟必熟。釋次難者。聖 T2251_.64.0337a12: 道力令如是。如七歩蛇毒勢力。若不得聖 T2251_.64.0337a13: 道無此事。如不蛇所螫而不死。何得以 T2251_.64.0337a14: 壽量定者過此住難。彼雖所螫。其毒不遍 T2251_.64.0337a15: 故爾。非是實所螫。如大天得果雖言非實 T2251_.64.0337a16: 故。寶師墮負。會令同法爾。全非此論。正理。 T2251_.64.0337a17: 婆沙意。釋後難者。雖上分不引欲界生。而 T2251_.64.0337a18: 引上界生。今人天經生故合成。與下分二 T2251_.64.0337a19: 同有之。故爲因。如虚空。次二難以唯上分 T2251_.64.0337a20: 難下上總聚。全不相當。近世人論主第二 T2251_.64.0337a21: 爲不正者。是有何起盡。預流唯受一生。如 T2251_.64.0337a22: 光寶辨。彼神泰唯執文盲義焉。増一二十
T2251_.64.0337a25: 道類智位預流一生。豈是一來。又婆沙文對 T2251_.64.0337a26: 人天等齊七。明人天生異。故標有人天生 T2251_.64.0337a27: 別天七至二。人五至一對明。而不説人天 T2251_.64.0337a28: 均六乃至均一。準等七生可知故。未曉 T2251_.64.0337a29: 婆沙文意妄證。還是成違。光寶婆沙通釋未 T2251_.64.0337b01: 詳也。次證涅槃成實。還是一生準證。何者 T2251_.64.0337b02: 對利根現身。鈍根云二三生等。彼現生入 T2251_.64.0337b03: 七數。由之現身爲一生。如言一生成佛故。
T2251_.64.0337b07: 部義。彼第二是此一生。唯封文之失。大卒 T2251_.64.0337b08: 如是者哉。如光寶只無分別。不了遮遣 T2251_.64.0337b09: 可笑也
T2251_.64.0337b17: 初。彼第二爲後説。顯非善説。云有言。舊 T2251_.64.0337b18: 論曰有餘師。婆沙。正理同破後説曰。無學 T2251_.64.0337b19: 不受外道相故。今但言得苾芻形相。不言
T2251_.64.0337b26: 立五因。不造新業故。設無新業。可有古 T2251_.64.0337b27: 業。彼無與果能故。何無功能。強盛無漏善 T2251_.64.0337b28: 根力爲所鎭故。何所鎭耶。因力加行。及意 T2251_.64.0337b29: 樂清淨故。設雖爾未得無學可退。不爾忍 T2251_.64.0337c01: 尚不墮。況此位。初因不造招惡趣新業 T2251_.64.0337c02: 故。第二因約舊業無功能。寶疏最爲善。光 T2251_.64.0337c03: 雖略意同寶師。有人云。光寶爲別義。寶約 T2251_.64.0337c04: 業新舊非也。光唯約業果二爲正。今云誤
T2251_.64.0337c07: 中。無復功能故。寶疏全同之
T2251_.64.0337c11: 頌示喩。今云不爾。舊論設引證頌皆如是。 T2251_.64.0337c12: 正理論亦曰故有頌言。故言何之爲
T2251_.64.0337c15: 最後説作苦邊際。故殊決擇。然或説究竟。
T2251_.64.0337c18: 後問答。能障得於彼涅槃。言彼得障。以 T2251_.64.0337c19: 不言彼障得。普光後釋不順光記於得障 T2251_.64.0337c20: 有兩釋。後惑得障義。不順論文。不云彼 T2251_.64.0337c21: 障得故。此兩説雖婆沙正理此論無評。初 T2251_.64.0337c22: 齊此生義盡理。邊際言不順苦外涅槃故。
T2251_.64.0338a01: 文化三丙寅年二月二十七日於江府深川 T2251_.64.0338a02: 靈巖寺智燈寮講此卷訖其讀席五筵也 T2251_.64.0338a03: 倶舍論卷二十三終 T2251_.64.0338a04: T2251_.64.0338a05: T2251_.64.0338a06: T2251_.64.0338a07: T2251_.64.0338a08: T2251_.64.0338a09: T2251_.64.0338a10: T2251_.64.0338a11: T2251_.64.0338a12: T2251_.64.0338a13: T2251_.64.0338a14: T2251_.64.0338a15: T2251_.64.0338a16: T2251_.64.0338a17: T2251_.64.0338a18: T2251_.64.0338a19: T2251_.64.0338a20: T2251_.64.0338a21: T2251_.64.0338a22: T2251_.64.0338a23: T2251_.64.0338a24: T2251_.64.0338a25: T2251_.64.0338a26: T2251_.64.0338a27: T2251_.64.0338a28: T2251_.64.0338a29: T2251_.64.0338b01: T2251_.64.0338b02: T2251_.64.0338b03: T2251_.64.0338b04: T2251_.64.0338b05: T2251_.64.0338b06: T2251_.64.0338b07: T2251_.64.0338b08: T2251_.64.0338b09: T2251_.64.0338b10: T2251_.64.0338b11: T2251_.64.0338b12: T2251_.64.0338b13: T2251_.64.0338b14: T2251_.64.0338b15: T2251_.64.0338b16: T2251_.64.0338b17: T2251_.64.0338b18: T2251_.64.0338b19: T2251_.64.0338b20: T2251_.64.0338b21: T2251_.64.0338b22: T2251_.64.0338b23: T2251_.64.0338b24: T2251_.64.0338b25: T2251_.64.0338b26: T2251_.64.0338b27: T2251_.64.0338b28: T2251_.64.0338b29: T2251_.64.0338c01: T2251_.64.0338c02: T2251_.64.0338c03: T2251_.64.0338c04: T2251_.64.0338c05: T2251_.64.0338c06: T2251_.64.0338c07: T2251_.64.0338c08: T2251_.64.0338c09: T2251_.64.0338c10: T2251_.64.0338c11: T2251_.64.0338c12: T2251_.64.0338c13: T2251_.64.0338c14: T2251_.64.0338c15: T2251_.64.0338c16: T2251_.64.0338c17: T2251_.64.0338c18: T2251_.64.0338c19: T2251_.64.0338c20: T2251_.64.0338c21: T2251_.64.0338c22: T2251_.64.0338c23: T2251_.64.0338c24: T2251_.64.0338c25: T2251_.64.0338c26: T2251_.64.0338c27: T2251_.64.0338c28: T2251_.64.0338c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 [行番号:有/無] [返り点:無/有] [CITE] |