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倶舍論頌疏抄 (No. 2254_ 英憲撰 ) in Vol. 64 676 677 678 679 680 681 682 683 684 685 686 687 688 689 690 691 [行番号:有/無] [返り点:有/無] [CITE]
T2254_.64.0680a05: 光寶等文。今日清書之 T2254_.64.0680a06: 同年十一月十日 大法師英憲
T2254_.64.0680a11: T2254_.64.0680a12: T2254_.64.0680a13: T2254_.64.0680a14: (頌疏論本第二十一)
T2254_.64.0680a20: 故。名爲結。或有此故。令諸有情合衆多苦故。
T2254_.64.0680a24: 三界・四生沈輪。不出牢獄。云於生有繋縛能 T2254_.64.0680a25: 歟。第二釋意。令有情結合衆多苦意歟 定
T2254_.64.0680a28: 心。亦名爲結。亦能結集一切生死故。祥爲
T2254_.64.0680b02: 二於中恚嫉下。界繋分別。三問何縁下。釋問
T2254_.64.0680b09: 有及諸有具所起樂著。説名爲貪。何縁此貪 T2254_.64.0680b10: 説名爲愛。此染心所隨樂境故。恚結。正理釋 T2254_.64.0680b11: 云。恚。於違想及別離欲所攝受行中。令心憎 T2254_.64.0680b12: 背。慢。謂七慢。如前已釋。無明結者。三界無 T2254_.64.0680b13: 知○見結・取結。推度相別顯彼相。如五見中
T2254_.64.0680b17: 各三界五部。爲四十五事。恚結。唯欲界五部。 T2254_.64.0680b18: 爲五事。見結。有十八事。謂有身見・邊執見。 T2254_.64.0680b19: 各三界見苦所斷爲六。邪見。三界各四部爲 T2254_.64.0680b20: 十二事。取結有十八事。謂見取。三界各四部。 T2254_.64.0680b21: 爲十二事。戒禁取。三界各見苦道所斷。爲六 T2254_.64.0680b22: 事。疑結。三界各四部。十二事。嫉・結。各欲 T2254_.64.0680b23: 界修所斷。爲二事。由此九結以百事爲自性
T2254_.64.0680b26: 取・邪見有十八物。若爾者。爭以物等由。三見
T2254_.64.0680b29: 故。此言意説。如貪・瞋等。一一獨能成一結 T2254_.64.0680c01: 事。三見・二取各十八物和合各成一結事故。 T2254_.64.0680c02: 若此異者。應説五見各爲一結。如貪・瞋等故。 T2254_.64.0680c03: 見及取各十八物。共立一結。方敵貪等。若爾。 T2254_.64.0680c04: 身見・邊見・見取。有十八物。戒取・邪見十八 T2254_.64.0680c05: 亦然。是非物等。不爾。本論釋其理決定。所以
T2254_.64.0680c08: 相成時。三見爲一結。二取爲一結。義究竟也 T2254_.64.0680c09: 尋云。物等取等等言。委意何 答。疏三見
T2254_.64.0680c18: 三見等。是所取。爲二取所取故。二取等。是能 T2254_.64.0680c19: 取。能取三見故。故名取等。所取・能取有差別 T2254_.64.0680c20: 故立爲二結。故正理論云。謂於諸行。計我斷・ T2254_.64.0680c21: 常。或撥爲無後記二取。執見第一。或執爲淨
T2254_.64.0681a03: 無有異義。若立十纒之時。忿・覆二纒。亦具此 T2254_.64.0681a04: 二義故。此釋非理破也。重意云。八・十二家之 T2254_.64.0681a05: 前。倶不違之故。可爲善故。而唯不善自在起 T2254_.64.0681a06: 之故。八纒家前。且雖可然。十纒家前。不可
T2254_.64.0681a12: 二唯不善自在起故。謂唯此二兩義具足。餘 T2254_.64.0681a13: 六無一具兩義者。無慚無愧雖唯不善。非自
T2254_.64.0681a20: 故唯欲界也。依嫉因。來生受種性下劣報。依
T2254_.64.0681a26: 煩惱多分不出此二也。嫉他故。心憂也。故戚 T2254_.64.0681a27: 行轉。憂受相應。慳物不失故。心悦也。故歡行 T2254_.64.0681a28: 轉。喜受相應。嫉・慳倶起餘煩惱。歡戚二轉
T2254_.64.0681b11: 見苦・道。爲六。疑三界各四部。爲十二。貪・瞋・
T2254_.64.0681b19: 皆斷。如何論言由三復還下。答。有二説。一由 T2254_.64.0681b20: 有頂身見等三爲縁引生下界身見等故。前 T2254_.64.0681b21: 文言有頂地煩惱爲煩惱根。二由不斷欲界
T2254_.64.0681b27: 有頂見惑同也。故取三界見惑也。防邏人喩 T2254_.64.0681b28: 面。雖似約他地。實可喩三界見惑也。問。有 T2254_.64.0681b29: 頂異生欲見惑。已斷之。已斷煩惱爭起還下
T2254_.64.0681c03: 下地用歟 問若爾者。六見惑。皆可取之。何
T2254_.64.0681c11: 云。然此五種依。如成立。具四下。故名爲下 T2254_.64.0681c12: 結。一者界下貪欲・瞋恚。唯在欲界。非上二 T2254_.64.0681c13: 界。二者果下貪・瞋・戒取・能得三塗下弊之果 T2254_.64.0681c14: 故。名果下。三者人下。所謂身見・戒取・及疑。 T2254_.64.0681c15: 唯凡夫起。不起聖人。故名人下。四所障下。即
T2254_.64.0681c22: 惱云斷三結兩經相違ヲ問起スル歟 答。言攝 T2254_.64.0681c23: 門者 光云。所斷中類有三種。身・邊二見 T2254_.64.0681c24: 唯在苦一部。戒取通苦・道二部。見取・邪見通 T2254_.64.0681c25: 四部。説斷三種。攝彼三門周盡。若斷身 T2254_.64.0681c26: 見。攝彼一門。若斷戒取。攝彼通二門。若斷疑
T2254_.64.0682a01: 者。通二部中。可攝何物哉 本義抄。答。經中 T2254_.64.0682a02: 説。預流果聖者。斷身見・戒禁取・疑三結。如 T2254_.64.0682a03: 次攝唯一部門・通二部門・通四部門之三門
T2254_.64.0682a07: 門故。即六煩惱斷スト顯ルト云心歟 堯圓抄。 T2254_.64.0682a08: 婆沙三十六云。若説戒禁取。當知總説通二 T2254_.64.0682a09: 部者。雖更無別通二部隨眠。而戒禁則名通
T2254_.64.0682a12: 有法與戒禁取同通二部也。正理論云。雖但 T2254_.64.0682a13: 有一。通於二部。則據彼相似。顯彼體。由此
T2254_.64.0682a24: 苦・道下説。又解。因苦・道下戒取先起。引彼
T2254_.64.0682a28: 迷失正道。依邪道故。三由依邪道。疑正道故。 T2254_.64.0682a29: 起解脱者。亦有如斯相似三障。一由身見。 T2254_.64.0682b01: 怖畏解脱灰身滅智。不欲發趣。二雖發趣。由 T2254_.64.0682b02: 戒禁取。依執邪道。迷失正路。三由依邪道。疑
T2254_.64.0682b05: 行テ。所在ノ方エハ不行。三何道カ吉キヤラント思テ
T2254_.64.0682b09: 苦。況此身永斷耶ト思テ。怖畏灰身滅智無餘
T2254_.64.0682b14: 順上分結。答。令趣上生。名順上分。見所斷 T2254_.64.0682b15: 結。亦令墮下故。不立爲順上分結。復次上人 T2254_.64.0682b16: 所行。名順上分。上人是聖。非諸異生。見所斷 T2254_.64.0682b17: 結。唯異生起故。不立爲順上分結。於聖者中。
T2254_.64.0682b23: 云。復次愛。令界別・地別・部別。愛能増長一 T2254_.64.0682b24: 切煩惱。愛有愛處。所説多過。故依界別立爲 T2254_.64.0682b25: 二結。掉擧等三。無如是事。故上二界合立爲
T2254_.64.0682b28: 惱中。何故上二界。唯立掉擧。不立餘隨煩惱。 T2254_.64.0682b29: 答。以障定勝故。立掉擧爲結。昏沈順定。不立
T2254_.64.0682c04: 所縁隨増。若他相續。唯所縁也。正理論云。 T2254_.64.0682c05: 以能繋縛故。立縛名。即能遮趣離染義。結縛 T2254_.64.0682c06: 二相。雖無差別。而依本母。説縛有三。一者貪 T2254_.64.0682c07: 縛。二瞋縛。三癡縛。所餘諸結。品類同故。攝 T2254_.64.0682c08: 在三中。謂五見・疑同癡品類。慢・慳二結貪品
T2254_.64.0682c12: 貪・瞋同時必有癡。於苦有貪。見怨受苦。貪彼 T2254_.64.0682c13: 苦。有癡。准前捨受有貪・瞋・不如癡○此言苦
T2254_.64.0682c17: 故。雖於自苦亦説有癡。所縁・相應二倶隨増。
T2254_.64.0682c24: 六垢・放逸・懈怠・不信歟。答。不限十纒・六垢・
T2254_.64.0683a02: 亦名隨煩惱。二此餘染污心所名隨煩惱。兩 T2254_.64.0683a03: 記如論。而今唯纒・垢等名隨煩惱故。未了也
T2254_.64.0683a07: 愧下正釋纒。三無慚慳掉擧下明等流
T2254_.64.0683a11: 障慧勝。掉擧障定勝。故別立纒。不信・懈怠・ T2254_.64.0683a12: 放逸。障定・慧非勝。故不立纒。無明本煩惱。故 T2254_.64.0683a13: 不立纒。無慚・無愧。唯不善過重。故立纒。小 T2254_.64.0683a14: 煩惱中。嫉・慳・忿・覆過重。立纒。餘六過輕故 T2254_.64.0683a15: 別立垢。餘地法外睡眠。障慧勝。惡作障定勝。 T2254_.64.0683a16: 故別立纒。尋・伺非障故。等立菩提分法。此即 T2254_.64.0683a17: 順慧尋・伺。立靜慮支。此即順定。不立纒。貪・
T2254_.64.0683a23: 名無慚。諸善士所可厭法。説名爲罪。於此罪 T2254_.64.0683a24: 中。不見能招可怖畏果。説名無愧。有餘師説。 T2254_.64.0683a25: 於所造罪。自觀無恥。説名無慚。觀他無恥。説
T2254_.64.0683b02: 作事。既不稱心。遂生追悔。即此追悔縁惡作 T2254_.64.0683b03: 起。名爲惡作。惡作是境。非追悔也。今名追
T2254_.64.0683b07: 明也 遁云。譚山云。謂於覺中。六識現起。眠 T2254_.64.0683b08: 唯意識起。餘五不行。故名爲略。又唯識云。 T2254_.64.0683b09: 昧簡在定。略簡悟時。又正理論云。令心昧略。 T2254_.64.0683b10: 昏沈相應不能持身。是爲眠相。眠雖亦有昏
T2254_.64.0683b22: 者。本惑ノ名殘ニ相似シテ起ル煩惱ヲ。云等流果。 T2254_.64.0683b23: 貪歡行轉煩惱。喜樂ト相應時。心歡樂。於可 T2254_.64.0683b24: 愛境。無恥振舞故。無慚貪名殘相似也。無慚 T2254_.64.0683b25: 與貪體各別故。貪増盛位。不可云無慚等也。 T2254_.64.0683b26: 無愧不了業因感果道理故。無明ト相似。悔惡 T2254_.64.0683b27: 作也。於法生決定心時。惡作心不生故。疑等
T2254_.64.0683c01: 煩惱引生也。約相同。名等流。無愧作罪不見 T2254_.64.0683c02: 怖。即由無明力不了因果生。滯境。名昏沈。亦 T2254_.64.0683c03: 由無明不了生。悔從疑者。謂作善已。由疑無
T2254_.64.0683c06: 流。要貪爲近因方得生故。無愧・眠・昏沈。是 T2254_.64.0683c07: 無明等流。此與無明極相隣近故嫉・忿。是瞋 T2254_.64.0683c08: 等流。由此相同瞋故。悔是疑等流因猶影
T2254_.64.0683c14: 云 有説意ヲ再釋スル也。若是標別師者。四説
T2254_.64.0683c19: 三説不同者。實四説不同也。第四師。有智無 T2254_.64.0683c20: 智分也。第三。一切皆貧・癡等流也。爾貪・癡
T2254_.64.0683c25: 名。四惱謂堅執下。釋垢行相。五誑憍貪等流
T2254_.64.0684a02: 結。説爲纒垢。故彼喩言。如瓶盛蘇津液流出 T2254_.64.0684a03: 所盛之蘇。喩使煩惱。所生津液。喩於纒垢。就 T2254_.64.0684a04: 此所生津液結中。急縛之義。説以爲纒。輕繋
T2254_.64.0684a16: 不爲忿。如冬室熱。其相輕微而餘勢強。説 T2254_.64.0684a17: 名爲恨。由此故有説恨相言。忿息已續生令
T2254_.64.0684a23: 爲諂彼人。或矯非撥彼人怨家。令彼歡善。爲 T2254_.64.0684a24: 諂他人。或設方便。種種現相。令解不明。故名
T2254_.64.0684a28: 利爲名。現相惑他。名爲誑者。諸誑所引身・語 T2254_.64.0684a29: 業事。是誑果故。假立誑名。如以通名説通果
T2254_.64.0684b04: 師説。如因酒生欣擧差別。説名爲醉。如是貪
T2254_.64.0684b08: 類故。惱見取等流。執己見勝者。惱亂自他故。
T2254_.64.0684b12: 也 惠云。諂爲心曲。五見險曲故。五見等流
T2254_.64.0684b19: 由自力起。不隨從見惑生故。嫉等五纒・六垢。
T2254_.64.0684b25: 故。有迷理之義。通見所斷也。嫉・慳・忿・覆六 T2254_.64.0684b26: 垢。自迷事起。不與見所斷煩惱。相應起故。無 T2254_.64.0684b27: 迷理之義。不通見所斷也。自在故。唯修之理。
T2254_.64.0684c02: 所餘一切七纒・六垢。皆唯不善。上二界中。隨 T2254_.64.0684c03: 應所有昏・沈・掉擧及諂・誑・憍一切。唯是無
T2254_.64.0684c14: 六識即喜相應也。以戚行轉釋。與憂苦相應。 T2254_.64.0684c15: 遍六識故。五識即苦。意識與憂相應。已下皆
T2254_.64.0684c19: 也。但於癡遍言者。本頌云。一切捨相應。長行 T2254_.64.0684c20: 釋云。已約別相。説受相應。就通相説
T2254_.64.0684c23: 應之段。云癡遍者。與喜・樂・憂・苦四受相應
T2254_.64.0684c27: 福業。後起邪見。即威行轉。徒設劬勞。福無
T2254_.64.0685a01: 業。何ナル惡報ヲカ受ント思ヒ。後起邪見發無因 T2254_.64.0685a02: 果。感惡果決定無之故。心任惡業造シ事ヲ悦 T2254_.64.0685a03: 也。先造善業等者。釋戚行轉邪見也。依善 T2254_.64.0685a04: 業可感善果ラ思テ。苦勞修善業。後起邪見撥 T2254_.64.0685a05: 無因果。得善果決定無之故。苦勞修善業事ヲ
T2254_.64.0685a14: 惱皆捨相應。以諸隨眠相續斷位勢力衰歇
T2254_.64.0685a21: 諸惑無行轉。隨何地識。所有煩惱各遍自
T2254_.64.0685a24: 識。樂捨相應。若在意地。喜捨相應。二定已上 T2254_.64.0685a25: 唯有意識二定意識所記煩惱。遍與意識喜 T2254_.64.0685a26: 捨相應。三定意識所記煩惱。與意識樂捨相 T2254_.64.0685a27: 應 四定已上意識所起煩惱。與意識捨受相
T2254_.64.0685b02: 相應。非欲界疑喜受倶起。以諸煩惱在離欲 T2254_.64.0685b03: 地雖不決定。亦不憂戚。雖壞疑網。無癡情 T2254_.64.0685b04: 怡。如在人間。求得所愛。雖多勞倦。而生樂相
T2254_.64.0685b08: 慳・悔・眠・掉擧・昏沈・忿・覆六垢。惱・害・恨・諂・ T2254_.64.0685b09: 誑・矯。本義抄。問。論中不説放逸・懈怠・不 T2254_.64.0685b10: 信五受相應耶 光云。前文既説六識相應。
T2254_.64.0685b15: 樂・憂・苦相應之義聞畢。准一切皆與捨受 T2254_.64.0685b16: 相應之理。與捨相應之義亦必然。故六識相 T2254_.64.0685b17: 應之上段五受相應之義。已顯故。今別不説
T2254_.64.0685b25: 行轉。憂相應。唯意地非五識故。非苦樂。又 T2254_.64.0685b26: 正理云。有餘師言。既説誑是貪等流故。但應 T2254_.64.0685b27: 歡行。不應説與憂相應。歡等流不應戚故。 T2254_.64.0685b28: 又正誑時。不應戚故。或應説誑癡等流。正理 T2254_.64.0685b29: 釋云。理應釋言因果相別。如無慚・掉。雖貪 T2254_.64.0685c01: 等流。與憂苦有相應義。故知所説與受相應。 T2254_.64.0685c02: 不唯同因。但據相別。許有憂戚。而行誑者。
T2254_.64.0685c19: 生花菓。衆生如是。欲界心樹。爲煩惱覆。不能 T2254_.64.0685c20: 生於覺意之花及沙門之果。故名爲障。四中
T2254_.64.0685c24: 三界耶 光云。答。經言不善。故唯在欲。又正 T2254_.64.0685c25: 理云。爲顯昏沈・掉擧二種唯欲界者有立爲 T2254_.64.0685c26: 蓋故。與眠・悔和合而立。眠悔唯是欲界繋故。 T2254_.64.0685c27: 爲顯眠悔唯染污者有得蓋名故。與昏沈・掉
T2254_.64.0686a04: 能起頻申因。從果號。食不平等者。由所飮 T2254_.64.0686a05: 過於恒度。或香・味・觸隨有偏増。能令食者身 T2254_.64.0686a06: 心沈味。此從食不平等生。果從因爲名。心味 T2254_.64.0686a07: 劣性者。謂由彼力令心王取境不明爲昧。能
T2254_.64.0686a10: 申。即事業過分身疲勞生食不平等者。由所 T2254_.64.0686a11: 飮食過於恒度等。或香・味・觸等隨有偏増。能 T2254_.64.0686a12: 使食者令心昏眠。昧劣者。取境不明名昧。取
T2254_.64.0686a16: 者秋憂心不喜樂。毘婆沙中。説爲秋憤。三頻 T2254_.64.0686a17: 申。毘婆沙中。説爲欠呿。四飮食不調。毘婆沙 T2254_.64.0686a18: 中。名食不消。五心退沒所爲廢息。毘婆沙
T2254_.64.0686a26: 如是如是事業。或時隨念往昔過去所更等 T2254_.64.0686a27: 事。縁親里等。由散亂故。而増掉擧。有不稱
T2254_.64.0686b03: 合立蓋名。貪・瞋・疑。食治各別。故別立蓋名。 T2254_.64.0686b04: 昏眠・掉悔。食治用同故。合立一。貪蓋食可 T2254_.64.0686b05: 愛想。治不淨觀。瞋食可憎想。治即慈悲觀。疑 T2254_.64.0686b06: 食謂三世境。治即十二縁起觀。正理論。釋昏・ T2254_.64.0686b07: 眠・掉・悔食非食用。與此論同。又云。或貪・瞋・ T2254_.64.0686b08: 疑。是滿煩惱。一一能荷一覆蓋用。昏・眠・掉・
T2254_.64.0686b12: 非食。言奢摩他。不言黒闇。解云。非食有多
T2254_.64.0686b16: 者立蓋中。無明所荷偏重。一切煩惱所荷障。 T2254_.64.0686b17: 合比無明。猶不能及故。不立蓋中。問。若非 T2254_.64.0686b18: 最勝立蓋者。餘隨惑何不立。解云。蓋者令心 T2254_.64.0686b19: 趣下。慢性高擧故不立。蓋性鈍。見性利。不 T2254_.64.0686b20: 順蓋義。隨煩惱中餘煩惱。障定慧非殊勝。故
T2254_.64.0686b24: 昧故。能障慧。掉惡作心散亂故。障定蘊。定 T2254_.64.0686b25: 慧無故。疑四諦。由疑未斷故。乃至解脱解
T2254_.64.0686b28: 相翻障。有相順障。若就相翻障云之者。昏 T2254_.64.0686b29: 眠蓋障慧。掉悔蓋障定可云也。有宗意即 T2254_.64.0686c01: 存此義歟。若就相順障論之者。昏眠蓋障定。 T2254_.64.0686c02: 掉悔蓋障慧可云也。經部義流此意也。各述
T2254_.64.0686c06: 眠前説。以必依定方有惠生故。此顯所障先 T2254_.64.0686c07: 定後慧。定障亦應先慧障。故此顯能障前後 T2254_.64.0686c08: 次第。依如是理。經部師言。此五蓋中。昏 T2254_.64.0686c09: 眠障定。由此昏眠性沈下故。定不得生。掉悔
T2254_.64.0686c12: 惠明昧有掉悔與定高下別。故經部約順 T2254_.64.0686c13: 障釋。昏眠第三障惠蘊。掉悔第四障定蘊。不
T2254_.64.0686c18: 四諦理ヲ如實見定時。能縁見惑。自被斷也。 T2254_.64.0686c19: 故見惑知所縁時。可被斷物也。爰欲界九上 T2254_.64.0686c20: 縁惑。縁上界苦・集。不縁自界法。自界縁同被 T2254_.64.0686c21: 斷。而法忍。觀欲苦・集。不觀上苦・集。何觀欲 T2254_.64.0686c22: 苦・集時。自界縁・他界縁。種類各別。同被斷
T2254_.64.0686c25: 時。彼滅・道重迷。知自所縁。不被斷。至滅道 T2254_.64.0686c26: 下被斷。何知自所縁位不被斷。不智所縁時
T2254_.64.0686c29: 不斷。至滅道法忍位斷故斷遲疑之。問。苦・集 T2254_.64.0687a01: 下重迷惑。直不縁諦理。縁親惑故。依此知所 T2254_.64.0687a02: 縁不被斷。苦・集忍不知親迷自相故。若爾。何 T2254_.64.0687a03: 偏限滅・道重迷。設此問難乎。答。苦。集重迷。 T2254_.64.0687a04: 雖縁親迷。親迷體是苦集故。自遍知所縁。故 T2254_.64.0687a05: 斷成也。寶云。苦・集貪・瞋・慢等。雖不親迷諦 T2254_.64.0687a06: 理。是上而起。然所縁境。是苦・集故。苦・集忍
T2254_.64.0687a09: 集。起苦集法智忍。九上縁惑即斷。及起苦・集 T2254_.64.0687a10: 類智忍。知上界苦集時。九上縁惑已斷故。不 T2254_.64.0687a11: 斷也。及滅道下重縁惑。縁邪見等。上起邪見 T2254_.64.0687a12: 等體。即苦・集諦。於彼斷位。即滅道法智忍 T2254_.64.0687a13: 生。即業道下親縁重縁惑皆斷 滅・道法智忍。 T2254_.64.0687a14: 不知邪見等。及起苦・集智忍。知苦・集時。即 T2254_.64.0687a15: 是知滅道下邪見等。彼重縁貪等未斷故。不
T2254_.64.0687a25: 極時。迷悟相反被斷。問。苦・集下重迷惑何因 T2254_.64.0687a26: 乎。答。遍知所縁故斷也。問。重迷惑。直不迷 T2254_.64.0687a27: 諦理。偏依親迷煩惱起也。彼親迷被斷時。所 T2254_.64.0687a28: 縁無。重迷自被斷也。若爾者。可斷彼所縁 T2254_.64.0687a29: 故斷。例如滅・道下重迷。如何。答。重迷直雖 T2254_.64.0687b01: 迷諦理不起。所縁親迷其體苦・集也。故遍知
T2254_.64.0687b04: 即斷。問。貪等重縁。佑苦集諦時。不知貪等 T2254_.64.0687b05: 所縁。如何名遍知所縁。答。雖親・重不同近・遠 T2254_.64.0687b06: 有別。皆取四諦爲所縁境。知所縁時。親・重縁
T2254_.64.0687b18: 亦是遍知所縁故斷也。但於難勢者。上二界 T2254_.64.0687b19: 中他界地縁惑。雖遍知所縁故斷。欲界他界 T2254_.64.0687b20: 縁惑。非遍知所縁故斷故。他界縁惑有其亂。 T2254_.64.0687b21: 故略不云上二界中他界地縁惑遍知所縁故 T2254_.64.0687b22: 斷但就三界同遍知所縁斷。云謂見苦集斷
T2254_.64.0687b25: 縁。亦是遍知所縁斷也。以苦・集類忍起時。道 T2254_.64.0687b26: 佑上二界故。此中有三斷。一自界縁貪・慢等。 T2254_.64.0687b27: 二上界縁見・疑等。三自界見・疑。雖三類 T2254_.64.0687b28: 不同。苦・集類忍智。遍知彼所縁故。從遍知所
T2254_.64.0687c02: 故略不擧之。欲界之中自界縁惑。雖遍知所 T2254_.64.0687c03: 縁故斷。他界縁惑。非遍知所縁故斷。有其亂
T2254_.64.0687c06: 如何 光云。上二界中他界地縁諸遍行惑。
T2254_.64.0687c09: 色無色界苦集。斷彼上縁惑故。是遍知所縁
T2254_.64.0687c13: 此界苦集故。爲所縁他界縁惑。既縁上界故。
T2254_.64.0687c17: 藉斯加故。能縁上界。如羸病者倚柱仰觀。柱
T2254_.64.0687c20: 縁故斷。心如何。答。九上縁獨立無縁上界 T2254_.64.0687c21: 力。自界遍行依彼縁力縁上也。故欲遍行皆
T2254_.64.0687c24: 作依持。依持斷時。彼隨斷故○如何於彼能
T2254_.64.0687c27: 名自縁惑。九上縁惑。雖縁上界。體亦繋在自 T2254_.64.0687c28: 界。以縁上界。且名所縁。謂後念苦・集下煩 T2254_.64.0687c29: 惱。縁此九上縁惑生。亦能爲因生彼九惑。斷 T2254_.64.0688a01: 即能緑自界惑時。所縁九上縁惑即隨斷也
T2254_.64.0688a05: 道。縁何斷見惑不言對治道耶 答。九品 T2254_.64.0688a06: 修惑。決定由九品對治道斷故説之。見惑對 T2254_.64.0688a07: 治道不定。若有頂。即決定苦類忍爲對治道。 T2254_.64.0688a08: 下八地。凡即有漏道聖即不漏道爲對治。以
T2254_.64.0688a12: 間黒闇少明破之細闇大明破之。下下品道 T2254_.64.0688a13: 起。斷上上品煩惱。乃至上上品道斷下下品
T2254_.64.0688a26: 論。若具説四道通局。一厭患通四道。正理 T2254_.64.0688a27: 云。無間解脱勝進中縁苦者。亦厭患對治。 T2254_.64.0688a28: 二斷對治。唯無間道。不通餘三。三持對治。 T2254_.64.0688a29: 若據顯相當品。唯解脱道。據前後五斷諸 T2254_.64.0688b01: 品。隱顯合論通四道。以皆能持彼得故。四遠 T2254_.64.0688b02: 分對治。若據顯相當品。唯勝進道。若據前後 T2254_.64.0688b03: 所斷諸品。隱顯合論亦通四道。以皆能令彼
T2254_.64.0688b07: 永斷。但可令彼遠離所縁。令於所縁不復生 T2254_.64.0688b08: 故。謂於所縁斷彼隨増。不名有随眠。以遠
T2254_.64.0688b13: 連法不可令相離故。望相應法。不論斷義也 T2254_.64.0688b14: 煩惱未斷間。於所縁愛境理。前貪起。違 T2254_.64.0688b15: 境理。前瞋起也。而煩惱得斷位。雖愛・違之
T2254_.64.0688b19: 惱。如何言於所縁令諸惑斷。答。此是斷自身
T2254_.64.0688c01: 草木生長。風大用。色法。堅地大用。如是四
T2254_.64.0688c07: 來未生。與現相。隔一刹那。如何名遠。答。 T2254_.64.0688c08: 以世性隔故名遠。三世體性各別隔現在故。 T2254_.64.0688c09: 過・未名遠。若爾。現與過去及與未來。皆 T2254_.64.0688c10: 世性別。皆應名遠。答。過未皆無作用故。得 T2254_.64.0688c11: 名遠現在有用。與過未性不同。不名遠也
T2254_.64.0688c14: 近法上談遠義事如何 答。世間ニ人ノ中惡ト T2254_.64.0688c15: 云ハ可眤人ノ不眤云也。望不親人。中惡ト云ニ
T2254_.64.0688c26: 劣勝道也。道勝進時。前劣品道所斷煩惱ヲ。
T2254_.64.0688c29: 無作用故。此離繋得。隨所法。不判性類。必 T2254_.64.0689a01: 隨能道。判離繋得性類。故道勝進時勝品
T2254_.64.0689a05: 退。必無後時再斷惑義。唯有退時。方得更
T2254_.64.0689a08: 若有退者。即更斷。言故不退。此聞舊解。 T2254_.64.0689a09: 若爾。雖退果者乃是別更起惑。前者已無。豈 T2254_.64.0689a10: 成再斷。若准舊意。約總類説故。言再斷。今 T2254_.64.0689a11: 詳。或退與不退。倶無再斷。以後起者非前
T2254_.64.0689a17: 位明重多小。初中三。初明有重得所由。二 T2254_.64.0689a18: 所言重得下。明總有六時。三此六時中下。結 T2254_.64.0689a19: 有重得。明重得多小中。六時得・五時得等。 T2254_.64.0689a20: 如文可知之 光云。離繋是善常故。雖無隨 T2254_.64.0689a21: 道勝進理道勝進時。容有重起彼勝得義。故 T2254_.64.0689a22: 正理云。以離繋得道所攝故。拾得道時。彼
T2254_.64.0689a27: ルヲ一一彼勝タル法前得ヲ起シテ未來ニ修也。此 T2254_.64.0689a28: 時未來所修道品。一一又引勝品離得也。 T2254_.64.0689a29: 無爲雖無勝劣品之不同。離繋得隨能證道 T2254_.64.0689b01: 故。勝品道所得。離又勝品也。光云。起
T2254_.64.0689b04: 流果體也。餘皆准之可智2也。練根位。於六
T2254_.64.0689b09: 未來所修道判性類云一義在之。今定春 T2254_.64.0689b10: 抄趣此意歟。此題目大沙汰也。先年三十講 T2254_.64.0689b11: 予得此疑。其席當卷本義抄義勢成之畢。 T2254_.64.0689b12: 別注之。可見
T2254_.64.0689b18: 第。唯無漏説。若約越次及與有漏。應言七
T2254_.64.0689b24: 自對治道生時。有漏マレ無漏マレ云治生時也。 T2254_.64.0689b25: 總治生時者。通無間解脱。約能證道云之 T2254_.64.0689b26: 者。無間道治生時。約正證道云之者。解脱
T2254_.64.0689c01: 容有理説故。具六時。乃至具二。以利根者 T2254_.64.0689c02: 前諸位中一一皆除練根得故。謂六時。但 T2254_.64.0689c03: 應説五。乃至具二。但應説一。諸有超越入聖 T2254_.64.0689c04: 道者。隨應有除預流等故。等取一來。若先斷 T2254_.64.0689c05: 欲界六・七・八品入見道者鈍根。除預流但有 T2254_.64.0689c06: 五時。利根除預流又除練根。但有四時。若
T2254_.64.0689c11: 替所得等スル事。得果力。非治生力。即得果力 T2254_.64.0689c12: 用勝故。不取治生也 光云由治生時即得果 T2254_.64.0689c13: 故。取得果時。得果力故。利起勝得。得前無
T2254_.64.0689c17: 分二種對治生時。不爾。此説漸次得故。或 T2254_.64.0689c18: 此唯約無漏得故。若依越次通有漏得。則世 T2254_.64.0689c19: 俗道八地染中。隨離少多入聖道者。彼得離 T2254_.64.0689c20: 繋。隨其所應。有具六時乃至唯一。以利根 T2254_.64.0689c21: 故。除練根時。謂欲界中。先斷五品入見諦 T2254_.64.0689c22: 者。彼見所斷五品離繋。具六時得。謂有二 T2254_.64.0689c23: 種自治生時。及得果時復四。成六。彼修所斷
T2254_.64.0689c27: 故。除練根時。可思之
T2254_.64.0689c30: 定春抄圖云 T2254_.64.0690a01: 離繋有重得七 T2254_.64.0690a02: T2254_.64.0690a03: [IMAGE] T2254_.64.0690a04: [IMAGE] T2254_.64.0690a05: [IMAGE] T2254_.64.0690a06: [IMAGE] T2254_.64.0690a07: [IMAGE] T2254_.64.0690a08: [IMAGE] T2254_.64.0690a09: [IMAGE] T2254_.64.0690a10: [IMAGE] T2254_.64.0690a11: [IMAGE] T2254_.64.0690a12: [IMAGE] T2254_.64.0690a13: [IMAGE] T2254_.64.0690a14: [IMAGE] T2254_.64.0690a15: [IMAGE] T2254_.64.0690a16: [IMAGE] T2254_.64.0690a17: [IMAGE] T2254_.64.0690a18: [IMAGE] T2254_.64.0690a19: [IMAGE] T2254_.64.0690a20: [IMAGE] T2254_.64.0690a21: [IMAGE] T2254_.64.0690a22: [IMAGE] T2254_.64.0690a23: [IMAGE] T2254_.64.0690a24: [IMAGE] T2254_.64.0690a25: [IMAGE] T2254_.64.0690a26: [IMAGE] T2254_.64.0690a27: [IMAGE] T2254_.64.0690a28: [IMAGE] T2254_.64.0690a29: [IMAGE]
T2254_.64.0690b10: 非遍知。而言遍知。此於果上。假立因名。又 T2254_.64.0690b11: 婆沙云。聞・修所斷斷。是智果故。可説爲遍 T2254_.64.0690b12: 知。見所斷斷。既是忍果。云何名知。評家 T2254_.64.0690b13: 云。應作是説。忍是智眷屬。是智種類。亦名
T2254_.64.0690b21: 遍知也。問何故苦・集合滅・道開乎。答。下立
T2254_.64.0690b24: 一。滅・道二道諦。他部之因先已滅故。但智當
T2254_.64.0690b27: 言法斷歟
T2254_.64.0691a01: T2254_.64.0691a02: [IMAGE] T2254_.64.0691a03: [IMAGE] T2254_.64.0691a04: [IMAGE] T2254_.64.0691a05: [IMAGE] T2254_.64.0691a06: [IMAGE] T2254_.64.0691a07: [IMAGE] T2254_.64.0691a08: [IMAGE]
T2254_.64.0691a11: 欲界修道九品無爲。幷前三界見道無爲合
T2254_.64.0691a18: 盡者。爾時不集遍知。唯以色界修道斷無爲 T2254_.64.0691a19: 爲體故。斷無色染名一切結遍智者。爾時度 T2254_.64.0691a20: 界及得果故。集遍知也。爾次第者。以三界
T2254_.64.0691a26: 即是第十五心忍果。兼前忍果六。即七。如 T2254_.64.0691a27: 何論言忍果得六。答。婆沙六十三。説五順下 T2254_.64.0691a28: 分。許是忍果論言得六者。約次第得果人説。
T2254_.64.0691b02: [IMAGE] T2254_.64.0691b03: [IMAGE] T2254_.64.0691b04: [IMAGE] T2254_.64.0691b05: [IMAGE] T2254_.64.0691b06: [IMAGE] T2254_.64.0691b07: [IMAGE] T2254_.64.0691b08: [IMAGE] T2254_.64.0691b09: 忍非智。如何忍果説爲遍知。應名遍忍。如何 T2254_.64.0691b10: 論云。諸忍皆是智眷屬故。如王眷屬假立
T2254_.64.0691b13: 二。世俗智得二。今言智果二。三種智合説也
T2254_.64.0691b18: 八不同。説五正義○根本地道。望於欲界。但 T2254_.64.0691b19: 有遠厭。非斷對治故。四根本地能斷上二界
T2254_.64.0691b22: 來依未至地欲斷治道。得斷治。故亦應證彼 T2254_.64.0691b23: 欲見斷・法斷諸斷無漏離繋得。寧説根本唯 T2254_.64.0691b24: 得五果。此責不然。爾時所修依未至地斷對 T2254_.64.0691b25: 治者。唯色・無色斷對治故。根本地道。既不能 T2254_.64.0691b26: 爲欲斷對治。彼現起位。如何能修欲斷對治 T2254_.64.0691b27: 道。由彼所修未至斷治唯治上界故。果唯五
T2254_.64.0691c02: 之。謂起根本地法智・法忍後。未來ニ得スル修欲 T2254_.64.0691c03: 斷對治法智忍。所修斷對治一引無爲得 T2254_.64.0691c04: 之故。依根本地入見道時。欲見諦三遍知云 T2254_.64.0691c05: 也。定春抄。問。此未來所修別道。本地道 T2254_.64.0691c06: 歟。未至地道歟。答。云此事中。古良忠・聖禪二 T2254_.64.0691c07: 人大諍也。良忠云。於根本地。未來修欲界見 T2254_.64.0691c08: 惑斷對治道也。夫色界六地。皆見道依地。觀 T2254_.64.0691c09: 欲界四諦。起法智道。何於根本地無欲斷對 T2254_.64.0691c10: 治道乎。但根本非欲斷治故者。約現起斷 T2254_.64.0691c11: 對治論之。於根本地。非云無未來修欲斷治 T2254_.64.0691c12: 若修無之者。如無色不觀欲界。既觀欲四諦。 T2254_.64.0691c13: 起法智道。何未來無斷對治道耶。故知。許別 T2254_.64.0691c14: 道引者。佉根本地入見道時。欲斷對治別道。
T2254_.64.0691c18: 未至果故。云不修之。定知。前別道引云。非未 T2254_.64.0691c19: 至地。雖同根本地道。異現起道故。指未來修 T2254_.64.0691c20: 云別道也。聖禪云。依根本地入見道者。未來 T2254_.64.0691c21: 修未至地斷對治道。得欲界見斷三種遍知 T2254_.64.0691c22: 故。以彼三遍知。爲根本靜慮果也。凡根本非 T2254_.64.0691c23: 欲斷治故者。評家定判也。未至地外。欲斷 T2254_.64.0691c24: 對治無之。何今云根本地有欲斷對治道 T2254_.64.0691c25: 耶。故依根本地入見道時。無漏修此下定故。 T2254_.64.0691c26: 未來修未至地斷對治道。彼道所引離繋得。 T2254_.64.0691c27: 根本地上得ヲ持故。欲見諦三遍知。爲根本果 T2254_.64.0691c28: 也。下釋唯未至果教故者。明不通根本果。不修
T2254_.64.0692a04: 指未來所修未至地斷對治道云事。不可然。 T2254_.64.0692a05: 妙音師意。許根本地見見道與欲界見惑爲斷 T2254_.64.0692a06: 對治。若爾。現起根本地。見道設雖無所作道。 T2254_.64.0692a07: 未來修有所作本地斷對治見道。可得欲 T2254_.64.0692a08: 界見斷三遍知也。雖同根本地見道。望現起 T2254_.64.0692a09: 道。以未來所修道。名別道也。何云指未來所 T2254_.64.0692a10: 修未至地哉。答。妙音師意。以根本地道。望欲 T2254_.64.0692a11: 界煩惱。有斷對治者。據容有義倫之。所謂若 T2254_.64.0692a12: 未至地道。不斷欲界煩惱。根本地道。可斷之 T2254_.64.0692a13: 故。以根本地道。望欲界煩惱。容有斷對治功 T2254_.64.0692a14: 能。故彼師意。雖許根本地道與欲界煩惱爲 T2254_.64.0692a15: 斷對治。理實而言。根本地道不斷欲煩惱 T2254_.64.0692a16: 故。未來修未至地斷對治道。得欲界見斷三 T2254_.64.0692a17: 遍知也。根本地道。既無斷欲界煩惱之義。何
T2254_.64.0692a20: 歟。堯園抄。又似聖禪義。
T2254_.64.0692a23: 道斷遍知。道類智時。總集遍知。以五下分結 T2254_.64.0692a24: 遍知。爲根本靜慮果。答。今論等意。依根本地 T2254_.64.0692a25: 入見道者。第十六心證不還果位。不得五下 T2254_.64.0692a26: 分結中爲共主欲 界 修 所斷貧・瞋二結無爲 T2254_.64.0692a27: 故。根本靜慮果中。除トイフ五下分結盡遍知 T2254_.64.0692a28: 顯宗論意。據五中得三。以少從多。得第七名 T2254_.64.0692a29: 之義故。根本靜慮果中。取五下分結盡遍知
T2254_.64.0692b04: 能離第四地染。得色愛盡遍知。依上近分。無
T2254_.64.0692b13: 不得一切結盡。六行能斷欲・色修惑。所以得
T2254_.64.0692b17: 麁不可斷細故。縁欲苦・集。不能治上也。縁細 T2254_.64.0692b18: 可以斷麁故。滅・道法智能治上也。見惑法忍 T2254_.64.0692b19: 斷之。故法智唯斷修惑
T2254_.64.0692b22: 得類智名也。問。類智何不治欲耶 二十六
T2254_.64.0692b25: 類智已事成時他事未成有須助義故。無類
T2254_.64.0692c01: 斷三遍知也。類智品准之可知之 問。唯限 T2254_.64.0692c02: 六對果耶 光云。此論總有六對。婆沙更有 T2254_.64.0692c03: 兩對。一靜慮・無色果。二見道・修道果。初一 T2254_.64.0692c04: 不異此論未至根本果・無色眷屬根本果。後
T2254_.64.0692c08: 遍知但就凡位立耶 答。非謂隨繋事量立 T2254_.64.0692c09: 遍知。立遍知者。且須約縁將明其縁故。先問
T2254_.64.0692c13: 闕縁位。二集法智位下。明具縁位。初明闕縁
T2254_.64.0692c17: 答。見道遍知唯是染法上無爲故。至斷雙因。 T2254_.64.0692c18: 永斷相顯。彼同縛煩惱皆已斷故。修道煩惱 T2254_.64.0692c19: 不縁此故。修道遍知以染・不染無爲爲體。雖 T2254_.64.0692c20: 斷雙因。山有同類煩惱未斷。斷相未顯。不立
T2254_.64.0692c26: 由此理故。至若類忍現在前時。雖令惑得不 T2254_.64.0692c27: 至生相得。名爲斷。不名爲缺。以現猶與惑得 T2254_.64.0692c28: 倶故。爾時猶成苦下惑故。不名爲缺。由此故
T2254_.64.0693a09: 位。又缺有頂。三縁既具。何故不立遍知。答。 T2254_.64.0693a10: 建立遍知。據次第者作法。其超越者。當次 T2254_.64.0693a11: 第者立遍知位。方立遍知。於前位中。雖具
T2254_.64.0693a15: 繋。謂自部雖斷。未立遍知。要離他部縁此自
T2254_.64.0693a18: 亦有別。言無別者。以從用從體故。言無別。
T2254_.64.0693a22: 起名因。能持名界。能縛名繋。故滅雙因越界 T2254_.64.0693a23: 離倶繋義用別也
T2254_.64.0693a27: 立遍知。爾時三縁亦皆具故。解云。此先離欲 T2254_.64.0693a28: 至苦類智集法忍時。雖復已得見苦所斷漏 T2254_.64.0693a29: 斷得。見集所斷無漏斷得猶未成故。不立遍 T2254_.64.0693b01: 知。故先離欲依根本地入見道者。不得欲界 T2254_.64.0693b02: 見道所斷三種遍知。此文説成依未至定。若
T2254_.64.0693b07: 集類忍。亦但成一。答。前約得遍知門。理實法 T2254_.64.0693b08: 智即得。此約人成就門。雖前位已得。而類忍 T2254_.64.0693b09: 時未得後者。亦但成一故。攝入法智位中。下
T2254_.64.0693b20: 屬見道。今約人成就局時以論。是道類智位。
T2254_.64.0693b23: 離欲人。退欲惑時。捨所得順下遍知。得見諦 T2254_.64.0693b24: 六遍知也。故此二人成六遍知。全離欲者。次 T2254_.64.0693b25: 第人欲惑已斷至第四禪第九無間道人。先 T2254_.64.0693b26: 離欲者。超越證不還果聖者至道類智未起 T2254_.64.0693b27: 色愛盡勝果道人。又從色愛盡者。色惑已斷 T2254_.64.0693b28: 退色惑人。及無學位者。無學聖者退起色惑
T2254_.64.0693c02: 愛者。凡位色惑已斷人。入見道至道類智
T2254_.64.0693c06: 者。無學聖者退無色纒時。捨一切結盡遍知
T2254_.64.0693c10: 未離色染。何可有起色愛盡勝果道哉。謂此 T2254_.64.0693c11: 人至道類智後。可起色惑能治道人也。若爾 T2254_.64.0693c12: 者。今勝果道者。當第四靜慮第九解脱道歟。 T2254_.64.0693c13: 謂先離欲入見道。至道類智及至第四靜慮
T2254_.64.0693c19: 色愛盡位越界。無得果能。不還・阿羅漢二果。 T2254_.64.0693c20: 具二縁故。總集遍知也。總集遍知者。已前所 T2254_.64.0693c21: 得遍知。與今時所得知。合爲一種。起一類 T2254_.64.0693c22: 勝得得之。光云。起一類勝得得前所替彼劣
T2254_.64.0693c25: 答。一切替所得。非爲總集斷。以越界替所得。 T2254_.64.0693c26: 爲總集斷。不越界時替所得。非總集斷事。可
T2254_.64.0694a05: 捨色愛盡遍知。三全離欲退。起欲染時。捨五
T2254_.64.0694a08: 退。又云。惑至現在。名退。惑至生相現在。猶
T2254_.64.0694a17: 根本地入見道者。不得欲三遍知故。應言捨 T2254_.64.0694a18: 二也。倶舍師會云。光云。超越之人。於五下 T2254_.64.0694a19: 分。雖非全得。以少從多。據名説故。言得下分
T2254_.64.0694b08: 微功。師匠尊靈速離五住二死之栖。部類 T2254_.64.0694b09: 含識早預滅罪生善之益而已 T2254_.64.0694b10: 大法師 英憲記之 T2254_.64.0694b11: 永祿四年八月三日以英憲自筆寫之 T2254_.64.0694b12: 花嚴末葉阿闍梨淨實 T2254_.64.0694b13: 一交了 T2254_.64.0694b14: T2254_.64.0694b15: T2254_.64.0694b16: T2254_.64.0694b17: T2254_.64.0694b18: T2254_.64.0694b19: T2254_.64.0694b20: T2254_.64.0694b21: T2254_.64.0694b22: T2254_.64.0694b23: T2254_.64.0694b24: T2254_.64.0694b25: T2254_.64.0694b26: T2254_.64.0694b27: T2254_.64.0694b28: T2254_.64.0694b29: T2254_.64.0694c01: T2254_.64.0694c02: T2254_.64.0694c03: T2254_.64.0694c04: T2254_.64.0694c05: T2254_.64.0694c06: T2254_.64.0694c07: T2254_.64.0694c08: T2254_.64.0694c09: T2254_.64.0694c10: T2254_.64.0694c11: T2254_.64.0694c12: T2254_.64.0694c13: T2254_.64.0694c14: T2254_.64.0694c15: T2254_.64.0694c16: T2254_.64.0694c17: T2254_.64.0694c18: T2254_.64.0694c19: T2254_.64.0694c20: T2254_.64.0694c21: T2254_.64.0694c22: T2254_.64.0694c23: T2254_.64.0694c24: T2254_.64.0694c25: T2254_.64.0694c26: T2254_.64.0694c27: T2254_.64.0694c28: T2254_.64.0694c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 676 677 678 679 680 681 682 683 684 685 686 687 688 689 690 691 [行番号:有/無] [返り点:有/無] [CITE] |