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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_.64.0412a01: 色滅。此是受想行識。此是受想行識集。此是
T2251_.64.0412a02: 受想行識滅。是名云云彼經無初靜慮第四靜
T2251_.64.0412a03: 慮言。次一一牒釋經。文亙七紙。又舍利弗
T2251_.64.0412a04: 毘曇十九十九右答初定。文曰。如比丘離欲
T2251_.64.0412a05: 惡不善法。離生喜樂。成就初禪行。滅覺觀
T2251_.64.0412a06: 内淨一心無覺不觀。定生喜樂。成就二禪行。
T2251_.64.0412a07: 離喜捨行念正智身受樂。如諸聖人解捨念
T2251_.64.0412a08: 樂行成三禪行。斷苦樂先滅憂喜。不苦不
T2251_.64.0412a09: 樂捨念淨成就四禪行已上餘文皆同法蘊
T2251_.64.0412a10: 足。按西方誦者異致如是差別。今論主依
T2251_.64.0412a11: 集異所擧契經。故會初靜慮第四靜慮。而義
T2251_.64.0412a12: 意全附同佛意。如舍利弗略所唱契經。視可
T2251_.64.0412a13: 知。又解。設無初靜慮等言。而云離生喜樂。
T2251_.64.0412a14: 云捨念清淨等。是初定。第四定故依義會
T2251_.64.0412a15: 通。品類足十四九右義門差別作五十門。有
T2251_.64.0412a16: 修等持等者。法蘊足七六右曰。云何爲修。謂
T2251_.64.0412a17: 於此定。若修。若習。恒作常作。加行不捨。總
T2251_.64.0412a18: 名爲修。若習。若修。若多所作者。顯於此定。
T2251_.64.0412a19: 能得自在。能令證得。現法樂住者。謂於此
T2251_.64.0412a20: 定。若習。若修。若多所作。於現法中。證得樂
T2251_.64.0412a21: 住可愛可樂可欣可意。無所希望。無所思
T2251_.64.0412a22: 慕。寂靜安隱故名樂住。於此樂住。得獲成
T2251_.64.0412a23: 就。親近觸證。故名證得已上正理七十九
T2251_.64.0412a24: 六右曰。此經所説。若習。若修。若多所作義。差
T2251_.64.0412a25: 別者爲欲顯示習修得修所治更遠如其次
T2251_.64.0412a26: 稍異
法蘊
九左云。雖諸靜慮即現法樂住。依
T2251_.64.0412a27: 近分故。説爲得言。修近分力得根本故。
T2251_.64.0412a28: 或即依現樂。説爲得言。如言石子體。故無
T2251_.64.0412a29: 有過已上準所唱經。對望頌文。餘三應知。
T2251_.64.0412b01: 故存略。言乃至廣説。猶含後問答廣説
T2251_.64.0412b02: 十九右而經但説理實通餘 正理七十九
T2251_.64.0412b03: 曰。而經但説初靜慮者。於中樂想最増盛
T2251_.64.0412b04: 故。謂超欲界衆多過失故。於此中樂想増
T2251_.64.0412b05: 盛。如遊砂磧。熱渇疲勞。創飮濁水。亦生勝
T2251_.64.0412b06: 樂。或聖道樂。此具有故。謂具一切菩提分法
T2251_.64.0412b07: 四沙門果九斷遍知三界對治。又諸定首諸
T2251_.64.0412b08: 定樂因是故遍説
T2251_.64.0412b09: 十九右不言爲住便不住故 顯宗更作二
T2251_.64.0412b10: 義曰。詳此唯説現法樂者。爲棄捨不現欲
T2251_.64.0412b11: 樂。説現定樂。令其欣樂。或現樂住是後樂
T2251_.64.0412b12: 依。但説所依能依已顯。如契經説。先住此
T2251_.64.0412b13: 間。入諸等至。後方生彼。不現正理作樂現。
T2251_.64.0412b14: 顯宗作喜樂現。竝誤也。今依寶疏
T2251_.64.0412b15: 殊勝知見 法蘊足七九右曰。清淨眼識相應
T2251_.64.0412b16: 勝惠。説名爲知。亦名爲見。見即知持業釋。
T2251_.64.0412b17: 正理論曰。本靜慮中有遍縁智。此遍照故立
T2251_.64.0412b18: 以見名。見體即知。故名知見。眼根名見。世
T2251_.64.0412b19: 所極成。爲簡異彼。以知標見已上此同體
T2251_.64.0412b20: 依主。更有二義
T2251_.64.0412b21: 十九右若修三界及無漏善 問。頌但加行。
T2251_.64.0412b22: 今何故二。答。頌據總説。釋顯差別。故正理
T2251_.64.0412b23: 曰。若修三界諸加行善及無漏善。得分別
T2251_.64.0412b24: 慧。謂從欲界。乃至有頂。諸聞思修所成善
T2251_.64.0412b25: 法。及餘無漏有爲。總説名爲加行善法。能引
T2251_.64.0412b26: 慧生。於諸境中差別而轉故。言修此得分
T2251_.64.0412b27: 別慧已上
T2251_.64.0412b28: 十九右得分別慧 法蘊足七十右曰。勝分別
T2251_.64.0412b29: 慧者。謂於此定。若習。若修。若多所作。能令
T2251_.64.0412c01: 一切不善慧。非理所引慧。所有不善障礙定
T2251_.64.0412c02: 慧。皆悉破壞。捨置不起。此相違惠。生長堅
T2251_.64.0412c03: 住。由此故説能令證得勝分別慧已上
T2251_.64.0412c04: 理實修此依地説故 舊論曰。彼言佛世尊
T2251_.64.0412c05: 説四三摩提修。依佛自修行説。此義云何
T2251_.64.0412c06: 可知。由依第四定時分別故。準彼四皆依
T2251_.64.0412c07: 佛自説。故於初修定。無別通文。準此可
T2251_.64.0412c08: 知。正理論釋知見云。修此等持。即是爲
T2251_.64.0412c09: 求決定照義。此亦善逝。依自而説。謂爲顯
T2251_.64.0412c10: 佛以天眼通。觀諸有情死生險難。方爲拔
T2251_.64.0412c11: 濟。起靜慮等。故爲知見修天眼通。新舊竝
T2251_.64.0412c12: 無妨
T2251_.64.0412c13: 倶舍論二十八卷法義終
T2251_.64.0412c14:
T2251_.64.0412c15:
T2251_.64.0412c16:
T2251_.64.0412c17: 阿毘達磨倶舍論法義卷第二
T2251_.64.0412c18: 十九
T2251_.64.0412c19:  豐山寓居上毛沙門快道記 
T2251_.64.0412c20:   分別定品第八之二
T2251_.64.0412c21: 初左論曰三喜四捨 舊論。雜心七八右
T2251_.64.0412c22: 含二十一十一右説處經總別名竝同此。長含
T2251_.64.0412c23: 八衆集經十四右云。四梵堂慈悲喜捨。増一二
T2251_.64.0412c24: 十一十四右甘露下六右竝名四等心。云慈悲
T2251_.64.0412c25: 喜護。彼増一曰。有四等心。慈悲喜護以何
T2251_.64.0412c26: 等故。名爲梵堂。比丘當知。有梵大梵名
T2251_.64.0412c27: 千。無與等者。無過上者。統千國界。是彼之
T2251_.64.0412c28: 堂故。名爲梵堂。比丘此四梵堂所有力勢。能
T2251_.64.0412c29: 觀此千國界。是故名爲梵堂。是故比丘若
T2251_.64.0413a01: 有比丘。欲度欲界之天處無欲之地者。彼
T2251_.64.0413a02: 四部之衆當求方便成此四梵堂
T2251_.64.0413a03: 言無量者無量果故 百四十一十左唯此
T2251_.64.0413a04: 一説。而福云善法。寶疏初從境名也。次因
T2251_.64.0413a05: 無量。後果無量也。以縁無量有情故。得無
T2251_.64.0413a06: 量福。以無量福故。得無量果。以此四行
T2251_.64.0413a07: 有三無量故名無量。光記初從境。次從等
T2251_.64.0413a08: 流果。後從異熟果。詳曰。此三因展轉相成。
T2251_.64.0413a09: 福謂諸福善爲未來愛果之因即現在。雖光
T2251_.64.0413a10: 記無害。而寶疏爲精當。正理七十九十一左
T2251_.64.0413a11: 曰。無量有情爲所縁故。此四能引無量福
T2251_.64.0413a12: 故。無量愛果此爲因故。舊論二十一二十
六左
T2251_.64.0413a13: 二因無中福。雜心唯初一因。無量之慈等別
T2251_.64.0413a14: 體依主。初境第七。後二第五轉有財釋。福因
T2251_.64.0413a15: 及果。竝因四所得之法故。若總云四無量。
T2251_.64.0413a16: 四是慈悲喜捨。必非無量是四。故無量之四
T2251_.64.0413a17: 有財釋。必無帶數。婆沙八十一更有三釋
T2251_.64.0413a18: 如寶
略出
而無評
T2251_.64.0413a19: 初左謂諸瞋害建立慈等 八十一十四左
T2251_.64.0413a20: 兩説。初説慈悲以無瞋爲性。對治瞋故。於
T2251_.64.0413a21: 中有別。慈治斷命瞋。悲治捶打瞋。後説慈
T2251_.64.0413a22: 以無瞋爲性。治瞋故。悲以不害爲性。治
T2251_.64.0413a23: 害故。於彼無評。今論主依後説。何故如是。
T2251_.64.0413a24: 順契經故。百六十二三左曰。經説。若習。若修。
T2251_.64.0413a25: 若多修習。則慈能斷瞋。悲能斷害。喜能斷
T2251_.64.0413a26: 不樂。捨能斷貪恚正理七十九(十一左)顯
宗四十(一左)亦引此經
不欣
T2251_.64.0413a27: 慰是嫉妬也。捨者若依毘婆沙師。從貪起
T2251_.64.0413a28: 瞋名貪瞋依主釋。若依論主相違釋。舊論
T2251_.64.0413a29: 云。多行殺害瞋。逼惱瞋。嫉妬瞋。愛起憎瞋。
T2251_.64.0413b01: 彼最後瞋。通渉而讀。按義解謬。終以成翻
T2251_.64.0413b02: 誤。或瞋言非必六惑隨一。唯憎逼義。亦名爲
T2251_.64.0413b03: 瞋。若爾無失
T2251_.64.0413b04: 初左毘婆沙説捨能對治 婆沙八十三三左
T2251_.64.0413b05: 云。如契經説修不淨觀。能斷欲貪。修捨無
T2251_.64.0413b06: 量。亦斷欲貪。此二何別。答有四復次。一淫
T2251_.64.0413b07: 欲貪。境界貪。如次不淨トノ對治。二顯色
T2251_.64.0413b08: 貪。形色貪。三細觸貪。容儀貪。四形貌貪。有
T2251_.64.0413b09: 情貪。竝如次不淨。捨。舊婆沙六十四十右
T2251_.64.0413b10: 爾。婆沙百六十六五左不淨想。厭食想差別
T2251_.64.0413b11: 有兩説。有説不淨想厭逆於色。厭食想厭
T2251_.64.0413b12: 逆於味。有説不淨想對治婬貪。厭食想對治
T2251_.64.0413b13: 食貪。準此等文。毘婆沙還同理實義如何。
T2251_.64.0413b14: 解云。百六十六五左初説當今所簡。或宗承
T2251_.64.0413b15: 婆沙者。作是説故。雜心七八左答。色貪以
T2251_.64.0413b16: 不淨觀對治。婬貪以捨對治。舊論二十一
二十七右
T2251_.64.0413b17: 説理實義曰。婬欲對治是不淨觀。能除色
T2251_.64.0413b18: 形貌觸威儀欲故。母父及兒親等欲對治是
T2251_.64.0413b19:
T2251_.64.0413b20: 初左四中初二非是不害 百四十一十左
T2251_.64.0413b21: 此兩説。亦是八十一十四左如次兩説。如前
T2251_.64.0413b22: 記。彼竝無評。論主評云理實。光記前後和
T2251_.64.0413b23: 會兩釋後義爲勝。又頌釋和會兩釋。是亦後
T2251_.64.0413b24: 爲勝。若言不害似無瞋。何一無瞋言可含
T2251_.64.0413b25: 眞似
T2251_.64.0413b26: 初左喜即喜受 喜無量體。諸論不同。光記訣
T2251_.64.0413b27: 斷。最爲精當。今須辨諸論同異得失。百四
T2251_.64.0413b28: 十一十左曰。喜謂慶慰。作意相應喜根爲性。
T2251_.64.0413b29: 有説以善心所中欣爲自性已上雖無評
T2251_.64.0413c01: 家。婆沙本意。初説爲勝。故八十一十四左曰。
T2251_.64.0413c02: 喜以喜根爲自性乃至問。若爾品類足説當
T2251_.64.0413c03: 云何通。如説云第七
三右全文
何喜無量。謂喜
T2251_.64.0413c04: 相應スル受想行識。若彼所起身語二業。若
T2251_.64.0413c05: 彼所起心不相應行皆名爲喜。豈有喜受與
T2251_.64.0413c06: 受相應。答。彼文應説謂喜及喜相應想行
T2251_.64.0413c07: 識。不可言受。而言受者。是誦者謬。復次彼
T2251_.64.0413c08: 論總説五蘊爲喜無量自性。雖喜受與受
T2251_.64.0413c09: 不相應。而餘心心所法與受相應。故作是
T2251_.64.0413c10: 説。亦不違理已上第一説通本論前
釋者非也。如下辨
有餘師説。
T2251_.64.0413c11: 此喜無量欣爲自性。欣體非受。別有心所。
T2251_.64.0413c12: 與心相應。有説欣在喜根相應聚中可得。
T2251_.64.0413c13: 有作是説。喜根後生欣。由喜力所引起故。
T2251_.64.0413c14: 若作是説。此喜無量與受相應。亦不違理
T2251_.64.0413c15: 已上第二説欣
爲自性義
雖無評説。初説爲勝。直標立而
T2251_.64.0413c16: 慇懃通本論故。後顯不勝。言有餘師。由是
T2251_.64.0413c17: 雜心論七九右據初説曰。喜無量是喜根性。
T2251_.64.0413c18: 今世親論主亦取初説。婆沙通品類足。言受
T2251_.64.0413c19: 誦者誤者。此釋蓋不審。何者集異門足六十三
T2251_.64.0413c20: 甘露味論下七左竝同品類足。又法蘊足六
T2251_.64.0413c21: 十四左曰。云何爲喜。謂有一類。作是思惟。有
T2251_.64.0413c22: 情獲益。深可欣慰。彼依出家。或依遠離。
T2251_.64.0413c23: 由思擇力。内所發起。色界定善心欣極欣現
T2251_.64.0413c24: 前。極欣欣性欣類。適意悦意喜性喜類。和合
T2251_.64.0413c25: 不別離。歡欣悦預有堪任性。踊躍踊躍性。
T2251_.64.0413c26: 歡喜歡喜性。總名爲喜。復次與喜相應受想
T2251_.64.0413c27: 行識。及所等起身語二業。不相應行。亦名爲
T2251_.64.0413c28: 喜。又云十五左又此定中。若受。若想乃至
T2251_.64.0413c29: 等。名狹小喜。又云十六左又此定中若受。若
T2251_.64.0414a01: 想。乃至若慧等。名無量喜。準是等文。應知
T2251_.64.0414a02: 非誦者謬。應後釋爲正。顯宗論四十二右
T2251_.64.0414a03: 喜受説。立欣性義。更又認無貪爲性。彼曰。
T2251_.64.0414a04: 古師説喜即喜受。何縁觀行者。其時喜受生。
T2251_.64.0414a05: 若縁與樂。與慈無異。若縁拔苦。應與悲
T2251_.64.0414a06: 同。又契經言欣故生喜。喜即喜受。如先已
T2251_.64.0414a07: 辨。此喜行相與彼欣同。喜故生喜義有何
T2251_.64.0414a08: 異。若言下上義有異者。輕安與樂。義亦應
T2251_.64.0414a09: 然。差別因縁不可得。故又違本論。云何名
T2251_.64.0414a10: 喜。謂喜。喜相應受想行識等。此中意顯喜
T2251_.64.0414a11: ナル増上故。總立喜名。非受
T2251_.64.0414a12: 倶。其理決定。若喜即喜受。何言與受倶。
T2251_.64.0414a13: 若言對法以理爲量應如無過誦本論文。
T2251_.64.0414a14: 此亦不然。理爲量。論要有經證。方可定
T2251_.64.0414a15: 文。若與經違。理必可壞。不應隨意輒改
T2251_.64.0414a16: 論文。是故此喜定非喜受。以欣爲體。或即
T2251_.64.0414a17: 無貪。謂別有貪。是惡心所。於有情類。作是
T2251_.64.0414a18: 思惟。云何當令諸有樂彼不能得皆屬於
T2251_.64.0414a19: 我。喜能治彼。故是無貪。此與喜根必倶行
T2251_.64.0414a20: 故。三地可得。如悔憂倶。喜亦無貪。分明相
T2251_.64.0414a21: 者。於他盛事心不貪著。知他獲得。深生欣
T2251_.64.0414a22: 慰。心熱對治。説名爲喜。故知此喜亦無貪性
T2251_.64.0414a23: 正理七十九(十
二右)全同
今彈云。縁喜悦非與樂拔苦。
T2251_.64.0414a24: 故舍利弗毘曇十九十六左釋喜無量曰。於
T2251_.64.0414a25: 衆生堪忍。除滅瞋惱心於衆生得喜悦。不
T2251_.64.0414a26: 依欲染想。又契經欣故生喜者。是説由相
T2251_.64.0414a27: 顯體。謂欣悦故生此喜無量。生是生成義。
T2251_.64.0414a28: 又不違本論。已善通故。又以欣爲自性理
T2251_.64.0414a29: 未盡。欣厭別有體否。未定如世親論主者。
T2251_.64.0414b01: 依發智見蘊慧爲體。不許別體如前
已辨
T2251_.64.0414b02: 立各別。何以彼難此。又法蘊足云欣欣性
T2251_.64.0414b03: 適意悦意喜性喜類。竝是喜樂行相。何偏定
T2251_.64.0414b04: 欣。又無貪爲性。實是臆度無文説。亦無有
T2251_.64.0414b05: 理。諸經論竝皆於慰樂。説喜無量故。又違
T2251_.64.0414b06: 經説治不欣慰。何不言治貪。又喜無量。初
T2251_.64.0414b07: 二定。欲三地。諸説婆沙八十
一(十六左)
無異。是喜根
T2251_.64.0414b08: 爲性故。若無貪爲性。應更通餘地。何但三
T2251_.64.0414b09: 地。應無貪唯三地。若與喜相應故者。若爾
T2251_.64.0414b10: 者喜根定現前。何得致前難。亦復決定與
T2251_.64.0414b11: 喜倶無貪爲性。全無理教。憂悔之例不成。
T2251_.64.0414b12: 彼二唯欲故。問。喜受爲性。應治憂慼。何云
T2251_.64.0414b13: 不欣慰。答。嫉妬不欣慰是憂慼。行相似故。理
T2251_.64.0414b14: 實治憂慼。若依大乘。雜集十三四無量竝
T2251_.64.0414b15: 以定惠爲體。若依顯揚第四。無瞋。不害。不
T2251_.64.0414b16: 嫉。及無貪。無瞋。如次大同論主解
T2251_.64.0414b17: 二右願欲令彼相應起故 八十二六左有兩
T2251_.64.0414b18: 説。大同此縱奪。雜心七九左總爲四因。此三
T2251_.64.0414b19: 因初願令得樂。非令得苦。故非顛倒。此
T2251_.64.0414b20: 依境判。二自意樂本是善非倒。如實意樂
T2251_.64.0414b21: 故。三勝解心所謂相應唯是自修善行。不
T2251_.64.0414b22: 執有情實得故
T2251_.64.0414b23: 設是顛倒治瞋等故 是言體聲即喚不
T2251_.64.0414b24: 令實得。非謂四自體故。舊論云。復次若
T2251_.64.0414b25: 如此。顛倒有何過失。八十二六左云。有説設
T2251_.64.0414b26: 名顛倒。亦無有失。不令實得邊是顛倒。然
T2251_.64.0414b27: 自體非倒
T2251_.64.0414b28: 二右然契經説一切世界 中含二十一説
T2251_.64.0414b29: 處經十一右曰。阿難我本爲汝説四無量。比
T2251_.64.0414c01: 丘者心與慈倶。遍滿一方成就遊。如是二
T2251_.64.0414c02: 三四方四維上下普周一切。心與慈倶。無
T2251_.64.0414c03: 結。無怨。無恚。無諍。極廣甚大。無量善修。遍
T2251_.64.0414c04: 滿一切世間。成就遊。如是悲喜心與捨倶。
T2251_.64.0414c05: 無結。無怨。無恚。無諍。極廣甚大。無量善修。
T2251_.64.0414c06: 遍滿一切世間成就遊。雜含二十一十二左
T2251_.64.0414c07: 説四種三昧中文亦同。婆沙八十二七左
T2251_.64.0414c08: 經同此。雜心七九左亦爾
T2251_.64.0414c09: 二右第三但依皆無量攝 釋第九十句。明
T2251_.64.0414c10: 依地。舊論同此。文分有三。一約喜。二約餘
T2251_.64.0414c11: 三。此有兩説。三通四叙異説。婆沙八十一
T2251_.64.0414c12: 十六右意。慈悲捨三在七地。欲界四禪未至中
T2251_.64.0414c13: 間。有説在十地作七
者誤
列名如今。喜無量在
T2251_.64.0414c14: 三地。欲界初二靜慮。有餘師説。初二靜慮無
T2251_.64.0414c15: 悲無量。有勝喜受。歡行轉故。悲慼行故。歡
T2251_.64.0414c16: 慼何竝轉。評曰。初二定有悲無量。有至教
T2251_.64.0414c17: 故。如定蘊中説。初二靜慮攝初二靜慮四無
T2251_.64.0414c18: 量等。今論初三説於彼未見。通十地説者。
T2251_.64.0414c19: 喜無量初二定通十地。故云隨應
T2251_.64.0414c20: 光記
爾也
又準婆沙。悲無量八地除初二定。故
T2251_.64.0414c21: 云隨應。正理論七十九
(十五左)
曰。若喜即喜受。惟是
T2251_.64.0414c22: 修所成。彼應説。喜唯初二定。以於餘地無
T2251_.64.0414c23: 喜根故是今
論義
若喜異喜受。亦通思所成。彼
T2251_.64.0414c24: 應説。喜通依七地。與樂捨受亦相應故。
T2251_.64.0414c25: 是衆
賢案
有餘説。喜唯喜受倶。彼則應言。喜通三
T2251_.64.0414c26: 婆沙
之義
或應如頌唯二非餘。慈悲捨三。有
T2251_.64.0414c27: 説此四唯唯欲及初得無量名。餘地不爾。經
T2251_.64.0414c28: 増一二十
一(十四左)
説無量名梵住故。又説修無量
T2251_.64.0414c29: 生梵世故。又説招梵釋輪王果故。更有三
T2251_.64.0415a01: 説如此論
T2251_.64.0415a02: 二左前雖説此有情境故 釋第十一句。明
T2251_.64.0415a03: 不斷惑。文有二。初牒前標。後二釋。此有二。
T2251_.64.0415a04: 一正明不斷。二示伏治。釋前文此亦有二。
T2251_.64.0415a05: 初正明伏治。後因便明初修相。此文正明
T2251_.64.0415a06: 不斷惑。婆沙百六十二二右有七義曰。問。何
T2251_.64.0415a07: 故四無量不斷煩惱。答。行相異故。謂十九
T2251_.64.0415a08: 行相。能斷煩惱。無量非彼行相。四行相是
T2251_.64.0415a09: 無量。斷煩惱不以此行相故。復次無量是
T2251_.64.0415a10: 勝解作意。惟眞實作意。能斷煩惱。復次無量
T2251_.64.0415a11: 是増益作意。惟不増益作意。能斷煩惱。復次
T2251_.64.0415a12: 無量惟縁現在。要縁三世或無爲。道能斷
T2251_.64.0415a13: 煩惱。復次無量縁有情。要法想能斷煩惱。
T2251_.64.0415a14: 復次無量縁一分境。非縁一分境。道能斷
T2251_.64.0415a15: 煩惱。復次無間道能斷煩惱。無量是解脱道
T2251_.64.0415a16: 時得故已上正理論七十九十六左擧四義。謂
T2251_.64.0415a17: 彼二四五七。更破此論初因。曰有作是説。
T2251_.64.0415a18: 有漏根本靜慮攝故。此因有失。不應説三
T2251_.64.0415a19: 依六地。故未至中間此應無故已上光記七右
T2251_.64.0415a20: 通云。雖復亦有近分攝者。且簡根本。以得
T2251_.64.0415a21: 根本下惑必斷。有漏根本尚不斷惑。中間
T2251_.64.0415a22: 不斷。理在絶言。故不別簡
T2251_.64.0415a23: 三右初習業住所受快樂 因明初修相。文
T2251_.64.0415a24: 有三。初明修慈。二略明慈喜。三明捨。初慈
T2251_.64.0415a25: 中有問有答。答中有二。一正明初修。二分
T2251_.64.0415a26: 別能修人。初中亦二。初明修縁。二便作下正
T2251_.64.0415a27: 明修願。此中亦有。初約煩惱非増人。二若
T2251_.64.0415a28: 彼下約煩惱増盛人。此中文有三。一標不
T2251_.64.0415a29: 能。二應於下示縁境品別。三先於下正明修
T2251_.64.0415b01: 相。此亦有二。一修觀七品有情。二修此下
T2251_.64.0415b02: 明漸廣成滿。此即初明修縁。婆沙八十二
T2251_.64.0415b03: 廣明修相。雜心七十右略明
T2251_.64.0415b04: 三右中品唯一婆沙八十二初右曰。中品有情
T2251_.64.0415b05: 總爲一種。無差別故。今依彼論。簡品云
T2251_.64.0415b06: 唯。然光法師令同正理中品分三。後釋非
T2251_.64.0415b07:
T2251_.64.0415b08: 怨亦分三謂下中上 從易向難。故於親
T2251_.64.0415b09: 友上中下次。於怨三品列下中上
T2251_.64.0415b10: 三左若於有情現可見故 八十二二左曰。若
T2251_.64.0415b11: 於有情。樂求失者。於四無量多不能修。
T2251_.64.0415b12: 所以者何。阿羅漢等欲求其失。亦可得故。
T2251_.64.0415b13: 彼於先時。亦有瑕隙故。令我等今輕毀之。
T2251_.64.0415b14: 誰能於彼作饒益事。若於有情。樂求徳者。
T2251_.64.0415b15: 於四無量。多分能修。所以者何。斷善根者。
T2251_.64.0415b16: 欲求其徳。亦可得故。彼於先時。多修善
T2251_.64.0415b17: 業故。今感得尊貴家生。形貌端嚴衆所樂
T2251_.64.0415b18: 見。言詞威肅聞皆敬受。智惠多聞人皆推仰。
T2251_.64.0415b19: 我應於彼作饒益事。今亦約多故。不言唯
T2251_.64.0415b20:
T2251_.64.0415b21: 三左此四無量不成喜故 釋第十二句。有
T2251_.64.0415b22: 二門。一五趣分別。舊論云。四無量定是何道
T2251_.64.0415b23: 起。偈曰。人道生。光記云現起分別未可也。
T2251_.64.0415b24: 二成具門。初二定得一必成四。第三已上成
T2251_.64.0415b25: 一必三。更依婆沙示諸門。八十一十八右
T2251_.64.0415b26: 法念住。唯世俗智倶。非三摩地倶。唯有漏
T2251_.64.0415b27: 故。慈悲捨與喜樂捨三根相應。喜不與受
T2251_.64.0415b28: 相應。若兼眷屬。亦與喜根相應。皆通三世。
T2251_.64.0415b29: 唯是善而縁三性。欲色界繋唯縁欲界。唯非
T2251_.64.0415c01: 二學而縁非二學。唯修所斷縁見修所斷。通
T2251_.64.0415c02: 縁名義。唯縁他相續。皆通加行得離染得。
T2251_.64.0415c03: 又八十二三右明次第有四説。一如説而生。
T2251_.64.0415c04: 二悲慈喜捨。三悲喜互制御故。四評家不定。
T2251_.64.0415c05: 隨樂而生。又十三左云。問何故無量名梵住
T2251_.64.0415c06: 耶。有多復次。一梵世在初。具可得故。未至
T2251_.64.0415c07: 雖初非具喜故。二治非梵故。非梵謂欲界。
T2251_.64.0415c08: 初定近治欲界故。三治非梵行故。婬欲事
T2251_.64.0415c09: 名非梵行。初定近治彼故。四修梵行者身
T2251_.64.0415c10: 中可得故。五梵謂世尊。此四無量佛所施
T2251_.64.0415c11: 設故名梵住。六梵謂梵音。此四梵音所説
T2251_.64.0415c12: 故。七修此四生梵天。爲大梵王故。八以四
T2251_.64.0415c13: 無量於梵福中最勝故。又問。梵住無量有
T2251_.64.0415c14: 何差別有多釋。有作是説。無差別。有説有
T2251_.64.0415c15: 多復次。一名既有差別。二治非梵。治戲論
T2251_.64.0415c16: 別故。三治非梵行。治戲論異故。四非梵行
T2251_.64.0415c17: 者。戲論者。身中可得。有異故。五治不信
T2251_.64.0415c18: 梵。治放逸無量。六在梵世。在上地。有殊
T2251_.64.0415c19: 故。七在未至及梵世。在上地不同故。八在
T2251_.64.0415c20: 上地唯無量。在未至梵世亦名梵住。九外
T2251_.64.0415c21: 道所得唯名梵住。内道所得亦得無量名。十
T2251_.64.0415c22: 共所得梵住。不共得無量。十一妙音云。共異
T2251_.64.0415c23: 生是梵住。不共聖者是無量
T2251_.64.0415c24: 四右論曰第八解脱 八十四八右曰。八解脱
T2251_.64.0415c25: 者。一内有色想觀諸色解脱。二三同此。四
T2251_.64.0415c26: 超諸色想。滅有對想。不思惟種種想。入無
T2251_.64.0415c27: 邊空。空無邊處具足住解脱。五超一切空無
T2251_.64.0415c28: 邊處。入無邊識。識無邊處具足住解脱。六
T2251_.64.0415c29: 超一切識無邊處。入無所有無所有處。具足
T2251_.64.0416a01: 住解脱。七超一切無所有處。入非想非非想
T2251_.64.0416a02: 處。準上及依諸經
非想非非想五字脱
具足住解脱。八超一切
T2251_.64.0416a03: 非想非非想處。入想受滅。身作證具足住解
T2251_.64.0416a04: 脱。百四十一十一右亦爾。此列名依中含二十
T2251_.64.0416a05: 四大因經十四右四十二分別六處經十四左
T2251_.64.0416a06: 第一但言色觀色。餘全同。長含十大因方便
T2251_.64.0416a07: 十八右初亦言色觀色。於三八無身作證
T2251_.64.0416a08: 言。長含九十上經十二左曰。八解脱。内有色想
T2251_.64.0416a09: 觀外色一解脱。内無色想觀外色二解脱。淨
T2251_.64.0416a10: 解脱三解脱。度色想滅瞋恚想住空處四解
T2251_.64.0416a11: 脱。度空處住識處五解脱。度識處住不用處
T2251_.64.0416a12: 六解脱。度不用處住有想無想處七解脱。度
T2251_.64.0416a13: 有想無想處住想知滅八解脱。同第八衆集
T2251_.64.0416a14: 十九左但初云色觀色。餘全同十上經。舍
T2251_.64.0416a15: 利弗毘曇論第二十十三右大同衆集經。集異
T2251_.64.0416a16: 門足十八九左品類足七十二右竝同婆沙。問。
T2251_.64.0416a17: 舊婆沙六十五十七右亦云觀色是色初解脱。
T2251_.64.0416a18: 立名何異。答。但具略異耳。問。此論。舊論。正
T2251_.64.0416a19: 理。顯宗。及雜心七十左成實十五十左甘露味
T2251_.64.0416a20: 論下九右等。竝云内有色想觀外色。然婆沙
T2251_.64.0416a21: 品類足等云諸色。是何異。答。據色觀色經
T2251_.64.0416a22: 云諸色。據十上經言外色。爲治内色想
T2251_.64.0416a23: 貪或觀外色不淨。或内外諸色故。甘露味
T2251_.64.0416a24: 九右云。觀内色不淨。及觀外色。是謂初解
T2251_.64.0416a25: 脱。約機類別。各據一義。又解外色非一。故
T2251_.64.0416a26: 云諸色。具應言外諸色。二文互現。故八十
T2251_.64.0416a27: 十三左云。觀外諸色。成實論云。初内色想
T2251_.64.0416a28: 觀外色行者。以此解脱破裂諸色。彼以諸
T2251_.64.0416a29: 色釋外色。故知外諸色名諸色。問。名義如
T2251_.64.0416b01: 何。棄背義名解脱。廣如婆沙。別釋名者。於
T2251_.64.0416b02: 内色身有色想貪。此所斷貪名内有色想。
T2251_.64.0416b03: 内簡外。有是能有身。色是所有身有色。故
T2251_.64.0416b04: 言有色有財釋。有色之想依主釋。内即有有
T2251_.64.0416b05: 色想。内之有色想持業。及同體依主釋。觀外
T2251_.64.0416b06: 色者。觀是能觀。外色即所觀。謂觀外青瘀膿
T2251_.64.0416b07: 爛等。外色之觀境第七依主。故名觀外色。與
T2251_.64.0416b08: 除内有色想貪。觀外色以棄背彼。故名解
T2251_.64.0416b09: 脱。内有色想之觀外色。第四轉依主釋。此觀
T2251_.64.0416b10: 即解脱持業釋。或同體依主釋。二中内無色
T2251_.64.0416b11: 想者。約所依説。謂呼前已斷。觀外色者。約
T2251_.64.0416b12: 所縁説。謂雖已除貪爲堅固故。更觀外不
T2251_.64.0416b13: 淨青瘀等。令貪不還生。内無色想之觀外色
T2251_.64.0416b14: 依主釋。三中是則内無色想觀外色。次下六右
T2251_.64.0416b15: 勝處文。可證此。有差別彼觀不淨。此觀
T2251_.64.0416b16: 淨相。彼治色貪。此治不淨觀。是爲差別。上
T2251_.64.0416b17: 來三種廣如集異門及八十四十三右解釋。光記
T2251_.64.0416b18: 九左依彼意。以解釋。問。内有色想。内無色想。
T2251_.64.0416b19: 對立名何。初是所斷貪。後即不爾。答。於此
T2251_.64.0416b20: 三名諸説異諍。且依婆沙如前辨。若依甘
T2251_.64.0416b21: 露味論下九右曰。觀内色不淨。及觀外色。是
T2251_.64.0416b22: 謂初解脱。不觀内色。觀外色不淨。是第二
T2251_.64.0416b23: 解脱。分別觀内外色一切淨色。是第三解脱
T2251_.64.0416b24: 已上述曰。此意内有色想。及觀外色。竝是縁
T2251_.64.0416b25: 觀。非所斷貪。顯不觀内色。言内無色想。
T2251_.64.0416b26: 爲顯通内外諸色觀淨相。但云淨解脱。又
T2251_.64.0416b27: 成實論十五十左曰。初内色想觀外色。行者
T2251_.64.0416b28: 以此解脱。破裂諸色。何以知之。第二解脱
T2251_.64.0416b29: 中説内無色想觀外色。以破内色故。言内
T2251_.64.0416c01: 無色想故。知行者。於初解脱中漸壞身色。
T2251_.64.0416c02: 至第二解脱中。内色已壞但有外色。第三解
T2251_.64.0416c03: 脱中外色亦壞故不見内外色。是名色空
T2251_.64.0416c04: 述曰。此意初斷他相續色貪。二斷自相續
T2251_.64.0416c05: 色。三斷外非情色。至此内外色都空無。正
T2251_.64.0416c06: 理論八十六右稍異婆沙。寶疏偏依正理釋
T2251_.64.0416c07: 此論。差別可知。大乘大異此。如雜集十三。
T2251_.64.0416c08: 伽論十二。七十二。及倫記四八左
T2251_.64.0416c09: 四右然契經中説想觀 中含四十二分別六
T2251_.64.0416c10: 處經十四左二十四大因經十四右長含八衆集
T2251_.64.0416c11: 十九左第九十上經十二左第十大因方便經
T2251_.64.0416c12: 十八右等是也。稽古下三十
九右
出中含五十九
T2251_.64.0416c13: 第一得經者非也。彼説八除入故。雜心七
T2251_.64.0416c14: 通同此
T2251_.64.0416c15: 四右三幷助伴皆五蘊性 雜心七十七右明勝
T2251_.64.0416c16: 處中云。若説彼眷屬。是則五陰性。又八十
T2251_.64.0416c17: 八左云。若兼取相應隨轉。則欲界者以四
T2251_.64.0416c18: 蘊爲自性。色界者以五蘊爲自性。今約助
T2251_.64.0416c19: 伴。總言五蘊故。婆沙百四十一亦云。若幷
T2251_.64.0416c20: 助伴。即五蘊性。然彼八十四約隨轉説。故
T2251_.64.0416c21: 云欲界四蘊。以欲無隨轉色故。然光記云。
T2251_.64.0416c22: 此論據勝。婆沙兼據似説者。未得兩論意
T2251_.64.0416c23: 也。又婆沙論界地者。不言欲界者。必不
T2251_.64.0416c24: 依欲界地故。而論所依身者。八十四十左
T2251_.64.0416c25: 初三依欲界身起。故出體中。從依身云欲
T2251_.64.0416c26: 界。從依地云色界。而光記亦約弱強等者
T2251_.64.0416c27: 非也
T2251_.64.0416c28: 四左初二解脱顯色貪故 依初定治欲
T2251_.64.0416c29: 界。依二定治初定。顯色貪者。眼識所引貪
T2251_.64.0417a01: 心。故所縁言可見色
T2251_.64.0417a02: 四左有説餘時亦有散善 光云。餘時亦有生
T2251_.64.0417a03: 得散善。但無聞思寶同舊論曰。餘部師説。無
T2251_.64.0417a04: 色定有時非定。如目乾連所修
T2251_.64.0417a05: 彼自性等如先已説 前五四左根品云。復有
T2251_.64.0417a06: 別法。能令心心所滅。名滅盡定。唯在有頂。
T2251_.64.0417a07: 性唯是善非無記染。今等依地三性等。八十
T2251_.64.0417a08: 八左云。以不相應行蘊爲自性。又十左云。
T2251_.64.0417a09: 想受解脱不作行相
T2251_.64.0417a10: 四左厭背受想解脱定障 初説據所滅説。
T2251_.64.0417a11: 此有兩義。一約増勝。背受想故。契經言想
T2251_.64.0417a12: 受滅解脱。二據實而論滅一切心心所。故有
T2251_.64.0417a13: 經總言滅盡定解脱。後有説約倶解脱。謂諸
T2251_.64.0417a14: 羅得滅定者名倶解脱。由慧定力。解脱煩
T2251_.64.0417a15: 惱解脱障故。由此大因方便經長含十
(十八左)
曰。
T2251_.64.0417a16: 於此八解脱。逆順遊行。入出自在。如是比丘
T2251_.64.0417a17: 得倶解脱。大因經中含二十
四(十四左)
亦爾
T2251_.64.0417a18: 五右次四解脱爲所縁境 問。何故非道諦
T2251_.64.0417a19: 及法智。答。四無色解脱通有漏無漏。有漏觀
T2251_.64.0417a20: 非可厭道諦故。無漏觀則自體是故。不縁
T2251_.64.0417a21: 法智者。無色於欲四遠故。問。何故不明第
T2251_.64.0417a22: 八所縁。答。滅心心所。既無能縁。誰可縁
T2251_.64.0417a23: 境。八十四十一右云。想受解脱無所縁
T2251_.64.0417a24: 五右第三定中所動亂故 頌疏亦作第三。
T2251_.64.0417a25: 光記作第二。盡理而釋。今本誤也。第二定
T2251_.64.0417a26: 中。無眼識所引貪故。於第三定無初二不
T2251_.64.0417a27: 淨解脱。第三定自地ニハ意地妙樂所動亂
T2251_.64.0417a28: 故。亦無第三淨解脱。八十五十四右通八解
T2251_.64.0417a29: 八勝十遍。有五復次。今取初後二。而唯顯
T2251_.64.0417b01: 亦無勝遍。由是正理八十十四右云。解脱無
T2251_.64.0417b02: 故。勝處亦無。解脱爲門。入勝處故。勝處無
T2251_.64.0417b03: 故。遍處亦無。勝處爲門。入遍處故。兼顯示
T2251_.64.0417b04: 此義。次下六左
三─
辨三差別。約從入義。麟
T2251_.64.0417b05: 云。第二定中既無眼識所引貪者。此意欲界
T2251_.64.0417b06: 如有眼識所引貪故。初禪立解脱。二禪既
T2251_.64.0417b07: 無眼識所引貪故。三禪不立。有章本云三
T2251_.64.0417b08: 禪者非也。准論是二禪故。又論云。初二解
T2251_.64.0417b09: 脱一一通依初二靜慮。能治欲界初靜慮中
T2251_.64.0417b10: 顯色貪故。既不言治二禪。故知是二禪無
T2251_.64.0417b11: 眼識引貪。若爾第三禪既無眼識引貪。何故
T2251_.64.0417b12: 四禪立解脱。解云。第四禪立解脱者。由先
T2251_.64.0417b13: 離貪。方於彼地觀淨解脱。不由治識所
T2251_.64.0417b14: 引貪立
T2251_.64.0417b15: 五右行者何縁彼方成故 八十四十五右
T2251_.64.0417b16: 六復次。今擧二。雜心七十一左曰。答爲試不
T2251_.64.0417b17: 淨故。爲成不成耶。觀不淨者。懈怠生欲
T2251_.64.0417b18: 令攝持故。又欲自觀知所堪能作是念。
T2251_.64.0417b19: 以不淨觀不起煩惱未タシヤ。是爲奇。淨觀
T2251_.64.0417b20: 不起乃爲奇。又現善根有所堪能故
T2251_.64.0417b21: 五左何故經中各在邊故 中含二十四大
T2251_.64.0417b22: 因經十四右四十二分別六處經十四左如是。百
T2251_.64.0417b23: 五十二十一左答曰。若有餘契經於八解脱世
T2251_.64.0417b24: 尊皆説。名身作證。如大因縁經中。佛於八
T2251_.64.0417b25: 解脱一一皆説身作證具足住故次上所指二
經唯第三第
T2251_.64.0417b26: 八。而大因經結文曰。此
八解脱順逆身作證成就遊
問。雖少經爾。多經何縁
T2251_.64.0417b27: 但二。答有七有説。一曰。此二解脱八解脱
T2251_.64.0417b28: 中。名義最勝。是故偏説。解云。淨滅受想。竝於
解脱名義相順。故爲最
T2251_.64.0417b29: 勝。二曰。此二加行功力所證故。三曰。此二
T2251_.64.0417c01: 各居一界邊故。四曰。此二各居一地邊故。
T2251_.64.0417c02: 五曰。淨於大種造色邊際故。第八於心心
T2251_.64.0417c03: 所邊際故。六曰。淨雖取色淨。而不起煩
T2251_.64.0417c04: 惱。以殊勝故。立身證名。第八以無心故。
T2251_.64.0417c05: 身力所起故説身證。七曰。經説八解脱身作
T2251_.64.0417c06: 證者。皆以此二解故。得名身證。今依第
T2251_.64.0417c07: 一第三。若依舊論。曰在界地窮際。亦攝彼
T2251_.64.0417c08: 第四説
T2251_.64.0417c09: 五左勝處有八種 中含五十九第一得經二十
六右
T2251_.64.0417c10: 云八除處。長含九十上經十二右云八除入。
T2251_.64.0417c11: 六卷法勝四二十
二右
甘露味論下九右亦爾。舊倶
T2251_.64.0417c12: 舍二十一三十
三左
云八制入。雜心七十右成實十
T2251_.64.0417c13: 十四右舊婆沙六十八十三左雖竝舊譯。而
T2251_.64.0417c14: 云八勝處。是除制所縁義。故名除言制。竝
T2251_.64.0417c15: 無妨。勝處者。八十五四左曰。勝所縁境。復勝
T2251_.64.0417c16: 諸煩惱。故名勝處。述曰。境或煩惱名處。此
T2251_.64.0417c17: 觀勝彼。故名勝處。處之勝依主釋。又百四
T2251_.64.0417c18: 十一十一左曰。降伏所縁摧滅貪愛。故名勝
T2251_.64.0417c19: 處。同前兩釋。正理八十七左更有釋名。云。或
T2251_.64.0417c20: 此善根即名爲處。處能勝故。立勝處名。
T2251_.64.0417c21: 此持
業釋
於八解脱前三種中。開八勝處。於初二
T2251_.64.0417c22: 中各開多少。於第三淨開四故八。自性地
T2251_.64.0417c23: 境等同前三解脱。故下三句指同以顯此。準
T2251_.64.0417c24: 此應知。前第三淨是内無色想觀外色。集異
T2251_.64.0417c25: 門足十九初右曰。内有色想觀外色少。若好。
T2251_.64.0417c26: 若惡。於彼諸色勝知勝見有如是想。是第
T2251_.64.0417c27: 一勝處。内有色想觀外色多乃至是第二勝處。
T2251_.64.0417c28: 内無色想觀外色少乃至是第三勝處。内無色
T2251_.64.0417c29: 想觀外色多乃至是第四勝處。内無色想觀外
T2251_.64.0418a01: 諸色。若青青顯青現青光。猶如烏莫迦華。或
T2251_.64.0418a02: 如婆羅痆斯深染青衣。若青青顯青現青光。
T2251_.64.0418a03: 内無色想觀外諸色。若青青顯青現青光。亦
T2251_.64.0418a04: 復如是。於彼諸色乃至第五勝處。内無色想
T2251_.64.0418a05: 觀外諸色。若黄黄顯黄現黄光。猶如羯尼迦
T2251_.64.0418a06: 華。或如婆羅痆斯深染黄衣若黄黄顯黄現
T2251_.64.0418a07: 黄光。合法等如
前準
是第六勝處。第七赤者如槃豆
T2251_.64.0418a08: 時縛迦華。第八白者如烏沙斯星色。餘婆羅
T2251_.64.0418a09: 痆斯喩。及法合等。準前可知。而彼一一牒
T2251_.64.0418a10: 釋。婆沙八十五八左
已下
亦具標釋。品類足第七
T2251_.64.0418a11: 十三左亦有牒釋。若依成實。十五十四左此八
T2251_.64.0418a12: 能破裂諸色。故名勝處。此在欲色界。先是
T2251_.64.0418a13: 有漏。以空破色。則名無漏。此是行者所貪
T2251_.64.0418a14: 著處。是故佛爲弟子。説名勝處。示勝此縁
T2251_.64.0418a15:
T2251_.64.0418a16: 六右前修解脱惑終不起 八十五十七右
T2251_.64.0418a17: 解勝遍三別。七復次。一名既差別。二下中上。
T2251_.64.0418a18: 三小大無量。四因果通二。五能有棄背。能
T2251_.64.0418a19: 勝伏境。能廣所縁。六唯作勝解。能伏煩惱。
T2251_.64.0418a20: 於境無二無量。七如次下論次第從入差別。
T2251_.64.0418a21: 今依彼五六二復次。唯棄背影顯唯作勝
T2251_.64.0418a22:
T2251_.64.0418a23: 頌曰縁自地四蘊 正理顯宗同此。舊論
T2251_.64.0418a24: 二十一二十
三左
偈曰。十遍入。無貪八後定。彼境
T2251_.64.0418a25: 故。二淨無色。自地四陰境。説前八種。大異
T2251_.64.0418a26: 此論。西方誦本別乎
T2251_.64.0418a27: 六右論曰二無邊處 中含五十五第一得
T2251_.64.0418a28: 二十
七右
云。有十一切處。云何爲十。比丘無量
T2251_.64.0418a29: 地處修一思惟。上下諸方不二。無量水處。無
T2251_.64.0418b01: 量火處。無量風處。無量青處。無量黄處。無量
T2251_.64.0418b02: 赤處。無量白處。無量空處。無量識處。第十修
T2251_.64.0418b03: 一思惟上下諸方不二。衆生如是樂一切處。
T2251_.64.0418b04: 意解者變易有異。又六十例經二十八右
二十二左
T2251_.64.0418b05: 云修第一地一切處四維上下不二等。集異
T2251_.64.0418b06: 門十九七左云。地遍一想如是上下傍布無二
T2251_.64.0418b07: 無邊無際是第一遍處餘九
準知
T2251_.64.0418b08: 六左縁欲可見風界爲境 論第一十右明假
T2251_.64.0418b09: 四大云。風即風界。世間於動立風名故。或
T2251_.64.0418b10: 如地等隨世想名。風亦顯形。故言亦爾。如
T2251_.64.0418b11: 世間説黒風團風。此用顯形。表示風故。
T2251_.64.0418b12: 前文即風界爲初。假立爲或説。今風界爲
T2251_.64.0418b13: 有餘。是顯未盡理。故正理八十十三右此義爲
T2251_.64.0418b14: 難而破答。彼曰。風與風界。既無差別。如何
T2251_.64.0418b15: 可言亦縁色處。此難非理。以諸世間亦説
T2251_.64.0418b16: 黒風團風等故
T2251_.64.0418b17: 六左應知此中勝前前故 八十五十七右
T2251_.64.0418b18: 三別有七復次。第七曰。復次若得解脱。未
T2251_.64.0418b19: 必已得勝處遍處。若得勝處。必已得解脱。
T2251_.64.0418b20: 未必已得遍處。若得遍處。必得已得解脱
T2251_.64.0418b21: 及勝處。所以者何。從解脱入勝處。從勝處
T2251_.64.0418b22: 入遍處故前六復次
上已略記
T2251_.64.0418b23: 六左頌曰餘唯人趣起 初句於滅定。竝答
T2251_.64.0418b24: 二問。第二於餘答前問。下二句答後問。光
T2251_.64.0418b25: 云。初二句答初問者麁也。於無色立。若解
T2251_.64.0418b26: 脱。若遍處。皆依三界。故總言無色依三界。
T2251_.64.0418b27: 不別標簡
T2251_.64.0418b28: 論曰滅盡定故 釋初句。先指前。後示指
T2251_.64.0418b29: 前之所以。前第五卷根品五右意。佛唯離染
T2251_.64.0418c01: 得。餘皆加得得。唯依欲色二界起。唯聖者
T2251_.64.0418c02: 得。非異生能起。初起唯在人中。後復依色
T2251_.64.0418c03: 界身修起
T2251_.64.0418c04: 七右四無色解三界身起 顯宗四十十四右
T2251_.64.0418c05: 云。然其初起多依下地。依自下地。皆容復
T2251_.64.0418c06: 起。唯無所所有。亦依上地
T2251_.64.0418c07: 七右餘唯人起由教力故 顯宗同上云。所餘
T2251_.64.0418c08: 一切依欲界身。唯在人中。三洲非北。餘慧
T2251_.64.0418c09: 力劣無聖教故。治貪欲故。上二界無。有説
T2251_.64.0418c10: 初起唯在人趣。要由教力。所引起故。人中
T2251_.64.0418c11: レトモ教天趣中無ヲ以設有著樂。不能初起。
T2251_.64.0418c12: 故人初起。退生欲天。由宿習力。有後起義
T2251_.64.0418c13: 已上由教力故者。以欲界有教故。正理八十
T2251_.64.0418c14: 十五左云。由教力者。人三洲。天亦聞トモ教微
T2251_.64.0418c15: 故不説已上
T2251_.64.0418c16: 七右一由因力生上地故 舊論曰。近修及
T2251_.64.0418c17: 數修。前生順生業爲近修。現前數習順現業
T2251_.64.0418c18: 爲數修。此二竝爲因力。唯順後業爲業力。
T2251_.64.0418c19: 其不定業非必定爲因力業力。故此不説。
T2251_.64.0418c20: 雖順現受等竝是業。而分親疎近遠。以爲
T2251_.64.0418c21: 二力。寶疏論順後受。更加順生受。違理教
T2251_.64.0418c22: 二。違理者。濫因力故。違教者。此及舊論。
T2251_.64.0418c23: 正理。顯宗竝唯云順後受業故。麟云。准此
T2251_.64.0418c24: 及論。唯順後受業。以順生是因力攝故。若
T2251_.64.0418c25: 寶法師通取生後二業。彼意者。謂先得定。
T2251_.64.0418c26: 由此定力。感上界順生。後由退失。由先定
T2251_.64.0418c27: 業力故。復能起定也若爾是還順後。若信所感
順生受果定力。是則前近修
T2251_.64.0418c28: 攝。故
知非也
T2251_.64.0418c29: 前來分別當住成時 前來八品分別諸
T2251_.64.0419a01: 法訖。自下大文第二明正法住世。光記三釋
T2251_.64.0419a02: 分科竝非也。如首卷辨。寶疏非亦爾也
T2251_.64.0419a03: 七左論曰菩提分法 長行大分爲二。一明
T2251_.64.0419a04: 正法體。釋上二句。文有四。總標。擧數。列名。
T2251_.64.0419a05: 出體。明證中。舊論曰。正修得者。謂阿地伽
T2251_.64.0419a06: 摩。此是三乘人。所修菩提助法。及三乘果。今
T2251_.64.0419a07: 擧因以影果。於菩提分前二十二通漏無
T2251_.64.0419a08: 漏。餘十五種唯是無漏。今非有漏。故百八十
T2251_.64.0419a09: 八左云。勝義正法者。謂聖道。即無漏根力
T2251_.64.0419a10: 覺支道支。正理亦云。三乘諸無漏道。雜心十
T2251_.64.0419a11: 二十
八左
云。有漏修惠雖離名轉。有垢故。不説
T2251_.64.0419a12: 第一義正法
T2251_.64.0419a13: 七左有能受持住爾所時 二明住世時有
T2251_.64.0419a14: 二。一明但隨人持量住。正釋下二句。二因
T2251_.64.0419a15: 擧經辨住世數量。初中有三。一明隨持説
T2251_.64.0419a16: 二人。世俗教法住。二有能下明隨修行者
T2251_.64.0419a17: 勝義證法住。三故隨下結勸。然寶疏二明能
T2251_.64.0419a18: 持人者非也。爲明法住而明人。何爲大
T2251_.64.0419a19: 科。亦復不是唯明人。明述法住故。上來不
T2251_.64.0419a20: 論住世年數。唯明有能持人其法必住
T2251_.64.0419a21: 八右聖教總言復過於此 二因擧經。辨住
T2251_.64.0419a22: 世數量。文有二。初擧經。二示有釋述經
T2251_.64.0419a23: 意。雜含二十五初左曰。我之教法則千歳不
T2251_.64.0419a24: 動。又云同左過千歳我教法滅。中含二十八
T2251_.64.0419a25: 瞿曇彌經十七左云。阿難若女人不得於此
T2251_.64.0419a26: 正法藏中至信捨家無家學道者。正法當
T2251_.64.0419a27: 住千年。今失五百歳。餘有五百年。五分律
T2251_.64.0419a28: 二十九三右令尼行八敬復千年。又出十誦
T2251_.64.0419a29: 律。契經未分別教法證法。故言總言。爲令
T2251_.64.0419b01: 知經意。示有釋説故。婆沙百八十三二右
T2251_.64.0419b02: 曰。契經説有二補特伽羅。能住持正法。謂
T2251_.64.0419b03: 諸者。行者。毘奈耶。説我之正法應住千歳。
T2251_.64.0419b04: 或復過此。由度女人出家。更減五百。世尊
T2251_.64.0419b05: 雖於處處説正法言。而不分別云何正法。
T2251_.64.0419b06: 契經是此論所依根本。彼所未説者。今應説
T2251_.64.0419b07: 之。故作斯論。以可準例。然光寶竝爲兩説。
T2251_.64.0419b08: 初教證倶唯千年義。後説教法至千歳之後。
T2251_.64.0419b09: 此釋誤也。光記契經等二句總屬上。以爲一
T2251_.64.0419b10: 説。若爾何故。正理。顯宗全無契經已下文
T2251_.64.0419b11: 耶。舊論云。有餘師説。佛般涅槃後一千年。正
T2251_.64.0419b12: 法得住。此説約正修得。不約阿含。若約阿
T2251_.64.0419b13: 含。則有多時。何以故。於末世中。若能此正
T2251_.64.0419b14: 法諸人有二種諸天。一隨聞得信。二隨正解
T2251_.64.0419b15: 得信。皆擁護彼人。令阿含及正修得於世
T2251_.64.0419b16: 不速隱沒。是故於中。如文如義。應急修
T2251_.64.0419b17: 正行。準舊論。於有餘師後。擧經以分別。豈
T2251_.64.0419b18: 得屬前段。光記十五二十
五左
云此文。亦爲兩
T2251_.64.0419b19: 説。全非論意。寶疏於已下。分爲兩説。初説
T2251_.64.0419b20: 教證。倶爲千年。故言總言。此雖不違義。
T2251_.64.0419b21: 疎於文勢。又忽違舊論。問。今云有釋。舊論
T2251_.64.0419b22: 云有餘師。應必對本説何。答。本説者。如
T2251_.64.0419b23: 頌下二句。不論時數。但隨能持人有。對此
T2251_.64.0419b24: 也。問。論十八八左過現釋迦佛倶言正法住
T2251_.64.0419b25: 千年。何爲不論數。答。於論數。論主意朋
T2251_.64.0419b26: 此有釋
T2251_.64.0419b27: 八右此論依攝理在牟尼 上來正宗分訖。
T2251_.64.0419b28: 自下大文第三。結己所造。述謙讓佛。即是
T2251_.64.0419b29: 當流通分。光寶分文科目非也。正理論曰。阿
T2251_.64.0419c01: 毘達磨此論所依。此攝彼中眞實要義。彼論
T2251_.64.0419c02: 中義。釋有多途。今此論中。依何義釋。頌曰
T2251_.64.0419c03: 同此。顯宗論全同。牒前界品初二左説名義
T2251_.64.0419c04: 文。而問起。何理者。舊論云。爲如經部中所
T2251_.64.0419c05: 顯。爲如毘婆沙中所顯。準正理顯宗倶言
T2251_.64.0419c06: 眞實要義。前界品初正理言諸堅實義。皆
T2251_.64.0419c07: 入此攝者。眞實誤誰可容疑
T2251_.64.0419c08: 八右頌曰理在牟尼 此四句。初句示毘婆
T2251_.64.0419c09: 沙善成。次句結己所造。次句顯謙。後句深
T2251_.64.0419c10: 讓佛。論主所造二十唯識終頌曰。我已隨自
T2251_.64.0419c11: 能。略成唯識義。此中一切種。難思佛所行。
T2251_.64.0419c12: 與此意同。正理頌同此。釋多言曰。顯少
T2251_.64.0419c13: 有異途。謂形像色去來世等。由是顯宗改作
T2251_.64.0419c14: 唯。而釋唯言爲顯。更無異途。一切皆依毘
T2251_.64.0419c15: 婆沙故。少者對多。去來世等義。以經部義
T2251_.64.0419c16: 貶量有部所立。是爲我失。顯宗改此。作或
T2251_.64.0419c17: 有差違是我失
T2251_.64.0419c18: 八右論曰爲我過失 依教理二證。成立云
T2251_.64.0419c19: 議。依所成立本論阿毘達磨云依彼。非謂
T2251_.64.0419c20: 依婆沙。故舊論曰。罽賓國毘婆沙師二證
T2251_.64.0419c21: 所成就。此阿毘達磨。我今多隨彼義説」
T2251_.64.0419c22: 八右判法正理大聖弟子 釋第四句。此中
T2251_.64.0419c23: 宜須求疑。論主本意不欲任聖弟子。故不
T2251_.64.0419c24: 全任六足發智。如文中所論。又論十七右
T2251_.64.0419c25: 問答十大地壞不壞中云。我等但以契經
T2251_.64.0419c26: 爲量。本論非量。壞之何咎。故世尊言。當
T2251_.64.0419c27: 依經量。今亦頌云牟尼。善會前來。然長行
T2251_.64.0419c28: 云及大聖弟子。蓋應畫蛇足。或及言應作
T2251_.64.0419c29: 非。由是舊論曰。離證能正判正法。唯佛世
T2251_.64.0420a01: 尊爲最勝量。何以故。由證見一切法故。若
T2251_.64.0420a02: 佛聖弟子離阿含及道理。判正法亦非中
T2251_.64.0420a03: 量。準彼論理前後附爲最善。今論文錯誤
T2251_.64.0420a04: 必矣。又正理論曰。諸法正理廣大甚深。要昔
T2251_.64.0420a05: 曾於無量佛所親近修習。眞智資糧方於智
T2251_.64.0420a06: 境。一切無惑。麟喩獨覺尚於法相。不能決
T2251_.64.0420a07: 判。況諸聲聞。彼所證法。隨他教故。由此決
T2251_.64.0420a08: 判諸法正理。唯在眞實大牟尼尊已上彼文
T2251_.64.0420a09: 遣獨覺聲聞。云唯在牟尼。明知及字應作
T2251_.64.0420a10: 非矣。又論三十十五右明業因感果之相云。
T2251_.64.0420a11: 唯佛證知。非餘境界。對唯佛餘光記釋云
T2251_.64.0420a12: 二乘凡夫。然寶疏云。六足發智是大弟子之
T2251_.64.0420a13: 所造。故不商略者何。但執文未觀前後應
T2251_.64.0420a14: 承等。光記亦隨錯本釋非也。倶舍論序正流
T2251_.64.0420a15: 通三分已訖。自下大師世眼等頌。已下是破
T2251_.64.0420a16: 我論文。如首卷立八理一證。當至彼論解
T2251_.64.0420a17: 釋。普光等多釋竝妄陋。悉如首卷評簡。於
T2251_.64.0420a18: 此且息
T2251_.64.0420a19: 阿毘達磨倶舍論法義卷第二十九
T2251_.64.0420a20:
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