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因明大疏抄 (No. 2271_ 藏俊撰 ) in Vol. 68

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T2271_.68.0730a01:
T2271_.68.0730a02: 因明大疏抄卷第三十六(第三十
六帖
T2271_.68.0730a03:
T2271_.68.0730a04:   問。云何無合及倒合過耶
T2271_.68.0730a05: 疏云。因名能立。宗法名所立。同喩之法必
T2271_.68.0730a06: 此二共許不成。他智翻生。故有
T2271_.68.0730a07: 云云
T2271_.68.0730a08: 明燈抄云。問。設有倒合及與無合有何過
T2271_.68.0730a09: 。答。非但言詞無便。亦於因義患。所
T2271_.68.0730a10: 者。無合言大漫故。不有過之因。倒合
T2271_.68.0730a11: 詞大偏故。不無咎之因。此義云何。如
T2271_.68.0730a12: 聲無常。所作性故。如瓶。見所作性及無
T2271_.68.0730a13: 常性。又立聲常。無礙性故。如空。見無礙性
T2271_.68.0730a14: 及常住性。若作是説。無合即不前因
T2271_.68.0730a15: 過。後因有失。如彼無礙性因。於無常法
T2271_.68.0730a16: 亦有。而本不諸無礙者見彼是無常。故
T2271_.68.0730a17: 相違。不其過。如其本言諸所作
T2271_.68.0730a18: 彼無常者。即所作性因無相違失。無
T2271_.68.0730a19: 礙性因有違言過。是謂無合言漫不
T2271_.68.0730a20: 過因也。若倒合言諸無常者見彼所作
T2271_.68.0730a21: 者。即不遍同品無遍之因。不自言相違
T2271_.68.0730a22: 過失。如諸無常者見彼勤勇無間所發
T2271_.68.0730a23: 而諸電光等無常之法。不勤勇故成相
T2271_.68.0730a24: 。如其本言諸是勤勇無間發見彼無常
T2271_.68.0730a25: 者。勤勇所發無無常。故無相違。是謂
T2271_.68.0730a26: 合偏不無咎因云云
T2271_.68.0730a27:   問。今論意。於眞能立量合支耶。答
T2271_.68.0730a28: 立也。付之。同喩顯宗義。令其邊
T2271_.68.0730a29: 。此乃以已所見分未所見分也。
T2271_.68.0730b01: 若不合之時。宗義不明。比智不生。尤可
T2271_.68.0730b02: 合支。況似能立中。既立無合過。眞翻
T2271_.68.0730b03: 似。眞能立何不合支耶。依之對法論
T2271_.68.0730b04: 中立云云如何
T2271_.68.0730b05: 疏云。依増勝過但立此五。故無無結及倒
T2271_.68.0730b06: 結等。以似翻眞故。亦無合結云云
T2271_.68.0730b07: 邑記云。疏以似翻眞故亦無合結者。此論眞
T2271_.68.0730b08: 能立中。既不合結。故於似中亦不
T2271_.68.0730b09: 立無合等過。但以無合倒合過増勝故此
T2271_.68.0730b10:
T2271_.68.0730b11: 孝仁記云。文以似翻眞者。似能立之中別無
T2271_.68.0730b12: 結支。倒合無以。故知眞能立之中亦別無
T2271_.68.0730b13: 結支
T2271_.68.0730b14: 略記云。以似翻眞亦不立。約勝過故立
T2271_.68.0730b15: 合倒合
T2271_.68.0730b16: 明燈抄云。故無無結及倒結等者。即通伏難
T2271_.68.0730b17: 難云。若翻正合無合。亦可正結
T2271_.68.0730b18: 無結倒結。故今通云。依過強勝但立
T2271_.68.0730b19: 。無結倒過不強勝故不別立。若爾無合
T2271_.68.0730b20: 過。無結豈非過耶。答。喩中無合義乃不
T2271_.68.0730b21: 明。於所成宗倒合倒成。故説爲過。然於
T2271_.68.0730b22: 。義已増明他智無生。至其結時。雖義彌
T2271_.68.0730b23: 。不別生智。但擧喩依解究竟耳。過稍輕
T2271_.68.0730b24: 故。故不別立無結等過。以似翻眞等者。以
T2271_.68.0730b25: 似比量翻眞量説。非但無無結等過。亦
T2271_.68.0730b26: 合結。此即眞似相翻義云云
T2271_.68.0730b27: 斷云。解似同喩中云。世親・及小乘・外道。立
T2271_.68.0730b28: 五分。慈尊・無著・陳那等。但立三分
T2271_.68.0730b29: 古徳述。下雖亦作是釋。但爲前後相違
T2271_.68.0730c01:   尋云
T2271_.68.0730c02: 明詮導云。備云。似同法喩唯有五過。無
T2271_.68.0730c03: 結及倒結似立眞故。眞能立中亦無
T2271_.68.0730c04: 結支。如上卷疏。八能立中。説因喩外無
T2271_.68.0730c05: 別合結故。結者故聲無常也。倒結者故無常
T2271_.68.0730c06: 是聲也云云
T2271_.68.0730c07:   問。付同喩能立不成。爾者可兩倶隨
T2271_.68.0730c08: 一等四不成
T2271_.68.0730c09: 疏云。問。因爲宗。因有トイハハ兩倶隨一等
T2271_.68.0730c10: 。喩亦成義實相似。以喩准因亦有
T2271_.68.0730c11: 四種云云
T2271_.68.0730c12:   尋云。初義不明。因具三相。因既有四不
T2271_.68.0730c13: 。二喩即因後二相故。豈非亦即喩四不
T2271_.68.0730c14:
T2271_.68.0730c15: 第二釋兩論文不此義。如何耶
T2271_.68.0730c16: 明燈抄云。答中因親成宗等者。答有二説。一
T2271_.68.0730c17: 云。眞因親成於所立宗。似因翻彼親不
T2271_.68.0730c18: 宗。故有四不成過。雖喩亦成宗。而喩是助
T2271_.68.0730c19: 成。非親正成。故無四過。第二解云。因是初
T2271_.68.0730c20: 相等者。因三相中。初遍是宗法性。以之即
T2271_.68.0730c21: 因正體性。後之二相唯顯因貫兩喩
T2271_.68.0730c22: 。非正因體。體即二喩。約初相四不
T2271_.68.0730c23: 。顯第二相亦有四種。彼開此合。義實相
T2271_.68.0730c24: 似。問。四不成因必闕初相。喩過不爾。既各
T2271_.68.0730c25: 同。云何喩過亦有四不成耶。答。喩中兩
T2271_.68.0730c26: 倶不成。不因中兩倶不成。若喩過者。雖
T2271_.68.0730c27: 初相。立敵倶説極微之喩不
T2271_.68.0730c28: 無質礙因。故云兩倶不成。此唯假名呼名
T2271_.68.0730c29: 。非因中不成闕初相。由此義。前文
T2271_.68.0731a01: 中云兩倶不成不定及與相違義同
T2271_.68.0731a02: 此意。宗中兩倶所別不成等。皆准此知
T2271_.68.0731a03: 文軌疏二云。問。所立宗上有四不成。今同喩
T2271_.68.0731a04: 中何故不説。答。此中別約二立故無四種
T2271_.68.0731a05: 不成。又釋。今以義准。亦含四不成過。何者。
T2271_.68.0731a06: 即此同喩。極微之上無質礙因。若自若他。倶
T2271_.68.0731a07: 有。即是兩倶能立不成。又如佛弟子
T2271_.68.0731a08: 鵂鶹子宗云。極微無常。立因云。有質
T2271_.68.0731a09: 礙故。同喩云。諸有質礙即是無常。猶如
T2271_.68.0731a10: 。彼鵂鶹子計聲無礙。佛法弟子計聲有
T2271_.68.0731a11: 。今言聲無質礙者。即自成他不成。即
T2271_.68.0731a12: 是隨一能立不成。又如宗云。初發無上
T2271_.68.0731a13: 菩提心者。不惡道。立因云。以無上
T2271_.68.0731a14: 菩提心故。同喩云。諸發無上菩提心者。皆
T2271_.68.0731a15: 惡道。如預流等。此發心不發不決定
T2271_.68.0731a16: 。而言無上菩提心者。並皆猶預。故
T2271_.68.0731a17: 是猶預能立不成。此三不成。細解亦有全分
T2271_.68.0731a18: 等義。可前四不成之。所立既成。必有
T2271_.68.0731a19: 所依。故此過中無第四過
T2271_.68.0731a20: 因明要義抄下云
T2271_.68.0731a21:   問。付能立不成。隨一能立不成作法如何」
T2271_.68.0731a22: 疏云。隨一不成。彼聲論對佛弟子。立聲常
T2271_.68.0731a23: 。無質礙因。擧喩如且辨能立隨一
T2271_.68.0731a24:   尋云。業同喩之中。身語業無無質礙因。意
T2271_.68.0731a25: 業而轉。故可此一分隨一能立不成。若
T2271_.68.0731a26: 爾一分能立可過數
T2271_.68.0731a27: 又業者無常故。不所立常宗。若爾可
T2271_.68.0731a28: 倶不成過。何爲能立不成
T2271_.68.0731a29: 明燈抄云。大乘宗意。思數爲業體。身口七支
T2271_.68.0731b01: 是假業體。小乘身語亦是實業。雖假實殊。倶
T2271_.68.0731b02: 有礙故。大小二乘意業倶無礙。無礙因於
T2271_.68.0731b03: 業上轉。此即一分隨一能立不成。問。佛法亦
T2271_.68.0731b04: 業是無常。所立常宗於業亦無。既所立
T2271_.68.0731b05: 無。豈唯隨一能立不成。答。雖倶所立無。且
T2271_.68.0731b06: 能立隨一不成
T2271_.68.0731b07: 略纂云。此能立不成義分爲三。初兩倶能立
T2271_.68.0731b08: 不成。次隨一能立不成。後猶預能立不成。初
T2271_.68.0731b09: 中有二。初兩倶全分能立不成。後兩倶一分
T2271_.68.0731b10: 能立不成。兩倶全分能立不成者。謂聲論師
T2271_.68.0731b11: 鵂鶹子。立聲是常。無質礙故。猶如極微
T2271_.68.0731b12: 然彼極微立敵倶許有質礙故。是兩倶全分
T2271_.68.0731b13: 不成也。二兩倶一分能立不成者。謂立聲常。
T2271_.68.0731b14: 無質礙故。指極微空等同喩。此因倶於
T2271_.68.0731b15: 虚空上有。極微上無。故是兩倶一分能立不
T2271_.68.0731b16: 成。第二隨一能立不成者有四。自全分隨
T2271_.68.0731b17: 一能立不成。二自一分隨一能立不成。三他
T2271_.68.0731b18: 全分隨一能立不成。四他一分隨一能立不
T2271_.68.0731b19: 成。一自全分隨一能立不成者。謂小乘師對
T2271_.68.0731b20: 大乘云。極微之色定離眼識。心等變故。如
T2271_.68.0731b21: 眼根。其小乘師眼根上無心等變因。大乘許
T2271_.68.0731b22: 有。故是自全分隨一不成。二自一分隨一能
T2271_.68.0731b23: 立不成者。謂前心等變義加所知性因。
T2271_.68.0731b24: 其眼根上。敵許心等變因。立者不容。故
T2271_.68.0731b25: 是自一分隨一不成。三他全分隨一能立不
T2271_.68.0731b26: 成者。謂佛弟子對鵂鶹子。立極微無常。有
T2271_.68.0731b27: 質礙故。猶如其樂。彼鵂鶹子此樂無礙。佛弟
T2271_.68.0731b28: 子許樂有礙。故是他全分隨一不成。四他一
T2271_.68.0731b29: 分隨一能立不成者。謂前有質礙義如所知
T2271_.68.0731c01: 因。於樂上立敵並許。有質礙因。立者
T2271_.68.0731c02: 容。故是一分隨一不成。第三猶預能立不
T2271_.68.0731c03: 成者有六。一兩倶全分能立猶預不成。二兩
T2271_.68.0731c04: 倶一分能立猶預不成。三自全分隨一能立
T2271_.68.0731c05: 猶預不成。四自一分隨一能立猶預不成。五
T2271_.68.0731c06: 他全分隨一能立猶預不成。六他一分隨一
T2271_.68.0731c07: 能立猶預不成。一兩倶全分能立猶預不成
T2271_.68.0731c08: 者。謂諸異生初發無上菩提心者。定不
T2271_.68.0731c09: 惡趣。發無上菩提心故。如預流等。此預流
T2271_.68.0731c10: 等發不發心。立敵不決定知。故是兩倶全分
T2271_.68.0731c11: 猶預不成。二兩倶一分能立猶預不成者。謂
T2271_.68.0731c12: 即前宗因。立同喩云。諸發無上菩提心
T2271_.68.0731c13: 惡趣。如二乘及菩薩。其發無上菩提
T2271_.68.0731c14: 心因。於諸菩薩決定知發。於二乘果並皆
T2271_.68.0731c15: 猶預。故是兩倶一分猶預不成。三自全分能
T2271_.68.0731c16: 立猶預不成者。謂預流等必作佛。有大乘種
T2271_.68.0731c17: 故。諸大乘種姓者必定作佛。如
T2271_.68.0731c18: 菩薩解脱分有情。此未菩薩解脱分
T2271_.68.0731c19: 情。敵者決定知大乘種姓。唯立者不
T2271_.68.0731c20: 定知。故是自全分猶預不成。四自一分隨一
T2271_.68.0731c21: 能立猶預不成者。謂宗因同前。立同喩云。
T2271_.68.0731c22: 諸有大乘種姓者。如已未種菩薩解脱分有
T2271_.68.0731c23: 。其有大乘種姓因。於已種菩薩解脱分
T2271_.68.0731c24: 有情決定知有。於未種菩薩解脱分有情
T2271_.68.0731c25: 敵者決定知有。立者不決定知。故是自一分
T2271_.68.0731c26: 隨一猶預不成。五他全分隨一能立猶預不
T2271_.68.0731c27: 成。六他一分隨一能立猶預不成者。此他二
T2271_.68.0731c28: 自二全分一分。如次配云云
T2271_.68.0731c29:   以此等文。可一分能立不成非過數
T2271_.68.0732a01: 之義
T2271_.68.0732a02: 略記云。疏隨一不成至擧喩如業佛法不許
T2271_.68.0732a03: 者。此約彼宗身語二業是有質礙。據此業聲
T2271_.68.0732a04: 亦包三業。且取一分隨一之過
T2271_.68.0732a05:   問。於能立不成中猶預不成。有四句差
T2271_.68.0732a06: 。爾者因猶預非喩能立猶預不成句者。
T2271_.68.0732a07: 即同喩能立不成。爲當如何
T2271_.68.0732a08: 疏云。猶預不成。准理有二。一宗。二因。前已
T2271_.68.0732a09: 具顯二喩即因。既第二相。何非猶預云云
T2271_.68.0732a10:   尋云。今明同喩能立不成中猶預不成。既
T2271_.68.0732a11: 雖因於猶預非喩能立猶預。如何云喩能
T2271_.68.0732a12: 立中猶預不成耶。第二義不明。三相倶是
T2271_.68.0732a13: 因故。初相猶預之時。後二相亦成猶預。初
T2271_.68.0732a14: 句亦可喩能立不成。況能立不成種類
T2271_.68.0732a15: 之。豈能立不成耶
T2271_.68.0732a16: 第三義與初解何差別耶。又如此義
T2271_.68.0732a17: 者。古師闕減過性之中。如何有因闕不喩
T2271_.68.0732a18: 之闕不因之句耶。可
T2271_.68.0732a19: 因明要義抄云。問。此三釋意何。答。此三釋大
T2271_.68.0732a20: 意 依三句中初句而起。何者。三句中後二
T2271_.68.0732a21: 句。此能立不成處具。更不言。但約初句
T2271_.68.0732a22: 而三釋異者。初釋意云。喩此能成因。雖
T2271_.68.0732a23: 喩決。而因猶預時。喩無成。是故初句之
T2271_.68.0732a24: 因疑喩決。亦此能立不成之猶預不成。第二
T2271_.68.0732a25: 釋意云。因是有法上別義。有法猶預時。因即
T2271_.68.0732a26: 過。喩上能立以喩爲所依。約厨等喩
T2271_.68.0732a27: 決。有何猶預過。是故因疑喩決。此非能立
T2271_.68.0732a28: 不成之猶預不成。第三釋意云。因具三相。同
T2271_.68.0732a29: 喩即因第二相。是故於因猶預時。於喩亦成
T2271_.68.0732b01: 過。故初句亦是能立不成之猶預不成。沼續
T2271_.68.0732b02: 一番問答。與疏初釋同。問。且就第三釋。若
T2271_.68.0732b03: 因初相猶預時。同喩上能立亦成猶預者。
T2271_.68.0732b04: 第三句因喩倶猶預句何異。答異也。
T2271_.68.0732b05: 何者。第三句倶猶預。此約厨處山處倶生
T2271_.68.0732b06: 時立量。初句但因猶預非喩猶預者。此約
T2271_.68.0732b07: 但山處生疑厨室爲決時立量。但是初相之
T2271_.68.0732b08: 同品定有名同喩故。名因疑時喩處能立亦
T2271_.68.0732b09: 疑也一番問答者。沼續云。問。因是宗法有法。猶預
因可過。如厨等喩 立敵倶決知定是
T2271_.68.0732b10: 。何成猶預。答。擧喩成因。因既致惑疑。喩成不
決。故亦成過。已上。邑云。此問意云。前説四句。前三
T2271_.68.0732b11: 是過。其第一句因猶預非喩能立猶預。如向比量。因雖
猶預。如厨之處喩立敵不疑。豈是喩中猶預能立不成
T2271_.68.0732b12: 過耶。其答意云。喩本成因。因既猶預。喩雖兩許。亦不
決定成因。故是喩中猶預能立不成。已上。平備記
T2271_.68.0732b13: 云。沼一番問答。與
疏第三説同。云云
T2271_.68.0732b14:   今謂。與初釋同。沼一番問答及基初釋。
T2271_.68.0732b15: 比校可
T2271_.68.0732b16: 孝仁記云。文或可因是宗法有法猶預因亦
T2271_.68.0732b17: 成過者。或可言。因是宗上之共許。可
T2271_.68.0732b18: 有法猶預故。能依之因亦成猶預過。然喩
T2271_.68.0732b19: 有法之上義。故非猶預過也。文又解因
T2271_.68.0732b20: 具三相等者。是解意。初相猶預時。後二相亦
T2271_.68.0732b21: 不成。所以者同因故言也云云
T2271_.68.0732b22: 明詮導云
T2271_.68.0732b23:   問。能立不成之中。可所依不成
T2271_.68.0732b24: 又方問。古師意。能立不成無所依不成
T2271_.68.0732b25: 云云疏主可之耶
T2271_.68.0732b26: 疏云。能立所依不成者。不同於因有第二三
T2271_.68.0732b27: 若言即依因。如宗因。豈無
T2271_.68.0732b28:
T2271_.68.0732c01:   尋云。古師義既有其理。何不之耶。依
T2271_.68.0732c02: 之。略纂中不所依不成云云如何略纂文
T2271_.68.0732c03: 上。文軌疏亦如
T2271_.68.0732c04: 邑記云。疏不同於因至無能立所依不成者。
T2271_.68.0732c05: 今此喩上能立所依不成。不因中所依不
T2271_.68.0732c06: 。何以故。因中所依不成。但闕有法即名
T2271_.68.0732c07: 不成能依之因有後二相。體不無故。今此喩
T2271_.68.0732c08: 上能立所依不成。所依若無。能立亦無。故得
T2271_.68.0732c09: 名爲能立所依不成也。此文但總速顯
T2271_.68.0732c10: 所依何法云云
T2271_.68.0732c11: 孝仁記云。文此因既無故喩無者。謂所依之
T2271_.68.0732c12: 因無故。能依喩亦無也。是所依無故。於
T2271_.68.0732c13: 所依不成也。文或喩所依無等者。是
T2271_.68.0732c14: 意。喩中無能立故。即喩名能立所依不成
T2271_.68.0732c15: 言也。問。喩中能立非所依。如何名所依
T2271_.68.0732c16: 不成也。答。所依之因隨順セラムヲトシテ引喩
T2271_.68.0732c17: 中無能立故。與所依而順シテナル法無故。
T2271_.68.0732c18: 喩名所依不成也 文然有説言等者。文
T2271_.68.0732c19: 軌師云。是喩中雖能立。而有所言故。不
T2271_.68.0732c20: 所依不成過也。文若所立者至喩依因不
T2271_.68.0732c21: 依者。是喩依宗之所立者。因與喩同能立。
T2271_.68.0732c22: 何故唯喩依於所立。而因不依。故非善言
T2271_.68.0732c23: 也。文又縱有所立等者。雖能立而有
T2271_.68.0732c24: 故。第四之所依不成言也。文或若所立無
T2271_.68.0732c25: 等者。是意。有所立故能立所依不成無者。
T2271_.68.0732c26: 若無所立第四所依不成言也。文軌師
T2271_.68.0732c27: 答云。有喩所依故也。問。若無倶不成。喩依
T2271_.68.0732c28: 何耶。軌師答云。所立無亦能立無及喩無。其
T2271_.68.0732c29: 比量言也。文設雙依彼有法及法如倶不
T2271_.68.0733a01: 成者。是更依法有法トイフニ約而難也云云
T2271_.68.0733a02:   尋云。文軌師心
T2271_.68.0733a03: 邑記云。疏今謂不爾至所立無常者。彼云
T2271_.68.0733a04: 立既成。喩亦能立。必有所依者。宗中之法
T2271_.68.0733a05: 喩上無常。倶名所立。喩上能立爲依指何。
T2271_.68.0733a06: 疏若依所立等。此難意云。汝若許喩上能立
T2271_.68.0733a07: 於宗中所立之法。何故因亦能立。不
T2271_.68.0733a08: 於法。但依有法。疏縱有至豈不立者。若云
T2271_.68.0733a09: 喩上有所立故。即非能立所依不成者。或
T2271_.68.0733a10: 有喩上所立亦無。豈非喩中能立所依不成
T2271_.68.0733a11: 疏設雙依彼至豈無此過者。彼復救云喩上
T2271_.68.0733a12: 能立依於宗中有法及法者。如倶不極成
T2271_.68.0733a13: 能別所別倶無。豈非所依不成。疏若言即依
T2271_.68.0733a14: 因者。彼云宗依宗。無宗即依因者。故次
T2271_.68.0733a15: 難云。自有宗因倶無。何非喩中能立所依不
T2271_.68.0733a16:
T2271_.68.0733a17: 明詮導云。因喩相似者。因三相中第二相是
T2271_.68.0733a18: 同喩故。因喩相似也
T2271_.68.0733a19: 明燈抄云。文然有説言至所依不成者。有人
T2271_.68.0733a20: 此破文軌師説者非也。案彼師疏。無
T2271_.68.0733a21: 故。然云應師疏述問答云。問。因有四種
T2271_.68.0733a22: 不成。同喩何故唯三。於能所立及倶無有所
T2271_.68.0733a23: 依不成立。有云。能立不成。然有所立故。必
T2271_.68.0733a24: 所依。故無所依不成之失。所立不成及倶
T2271_.68.0733a25: 不成皆同此説。若爾如空無。以非作因。
T2271_.68.0733a26: 龜毛喩。此同喩上雖二立。無
T2271_.68.0733a27: 何得説云二立。故必有所依。故無
T2271_.68.0733a28: 依不成過耶。答。別解云。因無有・無二不成
T2271_.68.0733a29: 所依不成失。喩有有無倶不立。故過
T2271_.68.0733b01: 所依不成。問。喩無所依。二立無。但是
T2271_.68.0733b02: 無倶不成失。因無所依。義不立。但是兩倶
T2271_.68.0733b03: 隨一收。答。理實即是兩倶隨一。由此古師但
T2271_.68.0733b04: 二種。陳那將隱故別説已上彼疏既云。
T2271_.68.0733b05: 別解云。因無有無二不成。説所依不成
T2271_.68.0733b06: 失喩有有無倶不立。故過無所依不成
T2271_.68.0733b07: 今云。若所依無。即無倶不成者。即同此説
T2271_.68.0733b08: 故今破之。故云此未必爾。空花喩中雖
T2271_.68.0733b09: 所立空。其所作因空花上無。云何説云若所
T2271_.68.0733b10: 依無即無倶不成。若所立空宗空花上有。可
T2271_.68.0733b11: 能立所依不成。文又縱有立所至豈無此
T2271_.68.0733b12: 過者。此正破文軌師説也。故彼疏云。所立
T2271_.68.0733b13: 既成。必有所依。故此過中無第四過。又説
T2271_.68.0733b14: 所立不成已云。既有能立必有所依。故無
T2271_.68.0733b15: 第四所依不成已上今破彼説故。云今謂不
T2271_.68.0733b16: 爾。若所立既成必有所依者。所立有二。爲
T2271_.68.0733b17: 於彼所立之宗。爲喩上所立之常。若
T2271_.68.0733b18: 所立因之與喩。同是能立。相由之義。兩
T2271_.68.0733b19: 倶相似。何故喩依所立。因不依耶。故知非
T2271_.68.0733b20: 也。若依喩上所立常者。彼所立常唯是喩
T2271_.68.0733b21: 體。非喩所依。豈以喩體喩體依。唯依
T2271_.68.0733b22: 所依故。又縱有所立不立第四等者。
T2271_.68.0733b23: 又設有所立必有所依故。不第四所依
T2271_.68.0733b24: 不成過。或若無所立第四之過。豈不立。
T2271_.68.0733b25: 設雙依彼有法及法。如所別不極成・能別不
T2271_.68.0733b26: 極成・倶不極成。豈無此過。若言因爲
T2271_.68.0733b27: 者。如宗因。豈無此過。故知不可云云
T2271_.68.0733b28: 因明要義抄
T2271_.68.0733b29: 略纂云。問。能所二立。何故不所依過。
T2271_.68.0733c01: 答。能所二立有其不成。所依定成。故不
T2271_.68.0733c02:
T2271_.68.0733c03:   問。同喩能立不成之中。有所依不成過。爾
T2271_.68.0733c04: 者喩上能立以何爲所依耶。答。疏有
T2271_.68.0733c05: 。一云。以因爲所依。二云。以喩依
T2271_.68.0733c06: 所依 二義
後爲
問。二釋倶不明
T2271_.68.0733c07: 問。疏云。因體非有。即是喩中所依不成
T2271_.68.0733c08: 心何
T2271_.68.0733c09: 疏云。問。若喩上能立不所立。能立依何。
T2271_.68.0733c10: 答。二解但於喩依許不許アリ。故此説爲
T2271_.68.0733c11: 善。順論文云云
T2271_.68.0733c12:   今案。疏文亂髮。理致難探。仍料簡之云。
T2271_.68.0733c13: 喩上能立所依不成。於其所依二釋
T2271_.68.0733c14: 一云。以因爲所依。疏云一言以依因故
T2271_.68.0733c15: 乃至因所助依者是也。二云。以喩依
T2271_.68.0733c16: 所依。一云盡理而言乃至許不許故者是
T2271_.68.0733c17: 也。初釋以所助依所依。後釋以自體
T2271_.68.0733c18: 所依。雖二釋。以第二義
T2271_.68.0733c19:
T2271_.68.0733c20: 前記云。疏瓶自體依因所助依者。今此答有
T2271_.68.0733c21: 二者。猶前問喩上能立依何。答有二解。一
T2271_.68.0733c22: 云。依因。上已解訖。即此自體依答第二解
T2271_.68.0733c23: 也。瓶上所作是喩自體。自體依瓶。名自體
T2271_.68.0733c24: 所助依者。因體是所助。喩體是能助
T2271_.68.0733c25: 明燈抄云。文問若喩上至所依不成者○答
T2271_.68.0733c26: 中有二解。此第一解。喩上能立以因爲依。
T2271_.68.0733c27: 答因無時。喩無所依。問若因無依喩是何過
T2271_.68.0733c28: 等者。此下有四問及與答。此皆依於第一
T2271_.68.0733c29: 起。初問意云。能立之因。有法爲依。無
T2271_.68.0734a01: 故。因無所依。若當于時。喩是何過。此答
T2271_.68.0734a02: 意云。若能立因無有法依。即不成因。因體非
T2271_.68.0734a03: 有。即是喩中所依不成。問。若因無依。即不
T2271_.68.0734a04: 成因。因體非有者。前中卷説不成中。破
T2271_.68.0734a05: 云。若因自不成名不成。非
T2271_.68.0734a06: 不成者。因是誰因。言自不成。既因自不
T2271_.68.0734a07: 成。與因體非有其義皆同。即不成因。因體
T2271_.68.0734a08: 非有。何故前破因自不成。若爾。軌師所説應
T2271_.68.0734a09: 指南。解云。此有二解。一云。因中不成・喩
T2271_.68.0734a10: 中不成。其義不同。故不例。第二解云。因
T2271_.68.0734a11: 之與喩並自不成。兩倶非因。隨一非因。於
T2271_.68.0734a12: 因生疑。因無所依。喩無能立。或無所立
T2271_.68.0734a13: 或二倶無。義不明顯。體不喩。由此因喩
T2271_.68.0734a14: 並自不成。理亦無爽。如前已解
T2271_.68.0734a15: 又云。文若言因至亦復無妨者。此問意云。合
T2271_.68.0734a16: 四難。一若因無所依有法故。即因體不
T2271_.68.0734a17: 成。故喩上能立亦所依不成。因爲喩依
T2271_.68.0734a18: 者。即無宗有法。有因喩等。諸缺減句。二
T2271_.68.0734a19: 若諸缺過中。無能別故爲宗者。豈唯無
T2271_.68.0734a20: 能別名爲宗。無其所別宗耶。三
T2271_.68.0734a21: 若無所別即宗因無者。因有三相。彼但無
T2271_.68.0734a22: 初相後二相。何不因。四若雖
T2271_.68.0734a23: 二相。有過失故。不因者。即十四因總
T2271_.68.0734a24: 不成。皆有過故。何須別説。然准道理
T2271_.68.0734a25: 等者。此述正義總答前問也。雖三相
T2271_.68.0734a26: 因之時。唯取初相。有法宗無ヲ以無初
T2271_.68.0734a27: 。即是無因。此即應有法宗。因亦不
T2271_.68.0734a28: 。諸缺減中。無宗有因者。約能別宗。亦
T2271_.68.0734a29: 復無妨。此即隨第二難前問云云
T2271_.68.0734b01: 又云。文一云盡理而言至恐繁且止者。此前
T2271_.68.0734b02: 問云。若喩上能立不所立。能立依何。答
T2271_.68.0734b03: 中二解。此即第二解也。新羅賢師。依第二
T2271_.68.0734b04: 以爲正義。故彼疏云 有解因爲喩依
T2271_.68.0734b05: 也。所隨能隨合爲喩體。以瓶等物所依
T2271_.68.0734b06: 云云
T2271_.68.0734b07: 又云。准論但約自體辨依據等者。如論文云
T2271_.68.0734b08: 無常。瓶等無常。是名同品。如立宗中
T2271_.68.0734b09: 。無常法聚名宗者。瓶等之上亦有無常
T2271_.68.0734b10: 故瓶等聚名爲同品。准此論文。喩上無常以
T2271_.68.0734b11: 能依。瓶等法聚以爲所依。故云論但
T2271_.68.0734b12: 自體依據。異品准此其義可知。又如
T2271_.68.0734b13: 下云。謂若所作。見彼無常。譬如瓶等。言
T2271_.68.0734b14: 瓶等者。擧其喩依有法結也。故知正以
T2271_.68.0734b15: 作無常喩體。兼擧瓶等喩依合方具矣。
T2271_.68.0734b16: 准知。此文但約自體喩所依。非所助依
T2271_.68.0734b17:
T2271_.68.0734b18: 明詮導云。言一云盡理而言准論但約自體
T2271_.68.0734b19: 辨依者。如量云。聲常 無質礙故。如
T2271_.68.0734b20: 。此喩有所依能立不成也。此第二説。意云。
T2271_.68.0734b21: 喩所依。極微喩上能立無礙。是無喩所
T2271_.68.0734b22: 。故名所依不成。極微是有質礙故。極微喩
T2271_.68.0734b23: 上能立無礙無所依也。即顯所依
T2271_.68.0734b24: 依不成此聲論師對佛弟
立時。有此過
不可説言無礙
T2271_.68.0734b25: 因上兩倶隨一等者。非初説也。初説意者。
T2271_.68.0734b26: 喩以因爲所依。喩上能立是依於因。既
T2271_.68.0734b27: 所依因故。喩有所依不成。是故今非
T2271_.68.0734b28: 云。不説言無礙因上喩上能立無礙有
T2271_.68.0734b29: ルコト許。兩倶許。隨一許。故有
T2271_.68.0734c01: 依不成也。言兩倶隨一但望喩依者。此明
T2271_.68.0734c02: 自體依所依不成名之所由也 意云。
T2271_.68.0734c03: 兩倶所依不成及隨一所依不成。但望喩所
T2271_.68.0734c04: 立。言但於喩依許不許故者。賛第二説
T2271_.68.0734c05: 也。喩無礙義喩所依上ルコト許。兩
T2271_.68.0734c06: 許也。隨一許不許也
T2271_.68.0734c07:   問。同喩有所立不成過之事。何釋之耶
T2271_.68.0734c08: 疏云。喩上常住實非所立。即同於彼
T2271_.68.0734c09: 所同名。故名所立
T2271_.68.0734c10:   尋云
T2271_.68.0734c11: 明燈抄云。有同於彼所立二種法者即是其
T2271_.68.0734c12: 喩者。所立者。聲常宗所立也。能立者。無質礙
T2271_.68.0734c13: 故因能立也。同此二法即是其喩。隨所同爲
T2271_.68.0734c14: 名故名所立者。賓云。同喩之中。但有所喩勤
T2271_.68.0734c15: 發・所喩無常・并能喩勤發。總有三門。是同
T2271_.68.0734c16: 喩義。若准此義。聲上所立及與能立。以爲
T2271_.68.0734c17: 能同。喩上能立及與所立。以爲所同。今疏
T2271_.68.0734c18: 主意。宗上二法以爲所同。喩上二法以爲
T2271_.68.0734c19: 。今從宗上所同所立以爲其名。故喩上
T2271_.68.0734c20: 常住名爲所立。實非所立。非所諍
T2271_.68.0734c21:   隨一所立不成事
T2271_.68.0734c22: 疏云。擧極微佛法立。隨一不成且取
T2271_.68.0734c23: 所立以辨於過
T2271_.68.0734c24: 明燈抄云
T2271_.68.0734c25:   所立不成之所依不成事
T2271_.68.0734c26: 疏云。所依不成者且約宗。爲喩所依。如
T2271_.68.0734c27: 數論師所依。喩上所立亦不
T2271_.68.0734c28: 云云
T2271_.68.0734c29:   今案。准此文。若言眼等必爲我用之文。
T2271_.68.0735a01: 神我
T2271_.68.0735a02:   問。古師心。所立不成中無所依不成之事
T2271_.68.0735a03: 疏云。有云。既有能立故無第四。若二立
T2271_.68.0735a04: 無豈無此過
T2271_.68.0735a05:   尋云。略纂用此義何不之耶
T2271_.68.0735a06: 文軌疏二云。既有能立必有所依。故無
T2271_.68.0735a07: 四所依不成
T2271_.68.0735a08:   問。所立不成中所依不成。且以何爲
T2271_.68.0735a09:
T2271_.68.0735a10: 疏云。問。喩上所立。爲何法。若依能立
T2271_.68.0735a11: 答。有三解。一云。因喩雖倶能立。以因故
T2271_.68.0735a12: 云云
T2271_.68.0735a13:   第二解事
T2271_.68.0735a14: 又云。一云。依宗所立。問。若爾即有隨一所
T2271_.68.0735a15: 依不成。宗中所立敵不許故若爾擧トモ
T2271_.68.0735a16: 解如何云云
T2271_.68.0735a17: 明詮導云。言問若爾即有隨一所依不成等
T2271_.68.0735a18: 者。意云。喩上所立依宗所立者。且約聲無
T2271_.68.0735a19: 常量難云。瓶等喩上所立無常依宗所立無
T2271_.68.0735a20: 者。瓶喩有他隨一所依不成敵者聲論不
T2271_.68.0735a21: 聲上有無常故。既瓶喩上所立無常無
T2271_.68.0735a22: 所依故。喩有隨一所依不失也。答意云。諸
T2271_.68.0735a23: 所作者皆見無常方擧喩時。即兼合
T2271_.68.0735a24: 彼聲上有無常。而敵者令共許。是故
T2271_.68.0735a25: 喩上所立以彼無常即得依。故喩無
T2271_.68.0735a26: 隨一所依不成云云
T2271_.68.0735a27: 明燈抄云。既云諸皆方擧於喩等者。論於
T2271_.68.0735a28: 。先總説言諸所作性。明知聲上因第二相。
T2271_.68.0735a29: 是其能喩。瓶上所作。是其所喩。即知瓶上因
T2271_.68.0735b01: 第二相。是作伴而有也。能所相合故置
T2271_.68.0735b02: 。皆見無常者。瓶上無常以爲導首。聲上無
T2271_.68.0735b03: 常從此而行。此中還是能所相合故。置
T2271_.68.0735b04: 也。宗中所立雖敵未許。既云諸皆方擧
T2271_.68.0735b05: 於喩。即兼合宗不極成已。證彼極成。故得
T2271_.68.0735b06: 依。不同擧因等者。若擧因時。未兼含
T2271_.68.0735b07: 宗。未極成
T2271_.68.0735b08: 前記云。若爾擧喩未解如何者。若言
T2271_.68.0735b09: 宗喩依能別。擧喩未解。喩依於何。此更
T2271_.68.0735b10: 答。爲此妨。下解爲
T2271_.68.0735b11:   雲私ニ此記文ハ本ニ第三解ノ文ノ次ニアリ。前記
云ノカタニ第二解之文ノ五字アリ。今私ニ移ス。
T2271_.68.0735b12: 又邪正事ノ題ノ爲ニハ
初ノ如ニ改テ可
T2271_.68.0735b13: 第三解事 又邪正事
T2271_.68.0735b14: 疏云。一云。依喩所依。諸論説。但擧瓶空等
T2271_.68.0735b15: 大乘宗不微故
T2271_.68.0735b16:   問。自全分猶預所立不成作法如何
T2271_.68.0735b17: 略纂云。三自全分猶預所立不成者。謂小乘
T2271_.68.0735b18: 大乘云。資糧位已去菩薩定得作佛。三
T2271_.68.0735b19: 乘攝故。如不定性預流等。此預流等定得
T2271_.68.0735b20: 。敵者定知。立即未決。故是自全分猶預所
T2271_.68.0735b21: 立不成
T2271_.68.0735b22:   尋云。如此文者。一切不定性者必作佛云
T2271_.68.0735b23:
T2271_.68.0735b24: 問。理門論中可無倶不成耶。答不
T2271_.68.0735b25: 云云之。見彼論文云。由此已説同法
T2271_.68.0735b26: 喩中有法不成。謂對常虚空等
T2271_.68.0735b27: 之彼論疏中如此釋耶
T2271_.68.0735b28: 疏云。理門但擧喩所依。兩倶・隨一・猶預・
T2271_.68.0735b29: 所依・及喩無依。皆略不
T2271_.68.0735c01: 明燈抄云。理門但擧有喩所依者。理門論意。
T2271_.68.0735c02: 喩所依。有倶不成。即瓶等也。然兩倶
T2271_.68.0735c03: 等四不成過。及喩無依無倶不成。皆略不
T2271_.68.0735c04:  下文引定賓疏文
T2271_.68.0735c05: 理門論云。二法或有隨一不成不遣。或有
T2271_.68.0735c06: 倶不成不遣。如聲常。無觸對。同法喩
T2271_.68.0735c07: 言。諸無觸對。見彼皆常。如業。如極微。如
T2271_.68.0735c08: 瓶等。異法喩言。謂諸無常見觸對。如
T2271_.68.0735c09: 。如業。如虚空等。由此已説同法喩中有
T2271_.68.0735c10: 法不成。謂對虚空等
T2271_.68.0735c11: 定賓疏四云。由此已説同法喩中等者。如
T2271_.68.0735c12: 文中。所立能立不成不遣。兩喩之法業與
T2271_.68.0735c13: 。或作同喩。或作異喩。末下復明倶不遣
T2271_.68.0735c14: 中。空爲異喩。二立不遣。由此反准。倶不成
T2271_.68.0735c15: 中。即是已説。空爲同喩。二立不成。如文中
T2271_.68.0735c16: 。同法喩中有法不成者。即是同中二立不
T2271_.68.0735c17: 成之異名也。二立不成自有二門。有及非有。
T2271_.68.0735c18: 且第一門有倶不成。瓶爲同喩。如前已説
T2271_.68.0735c19: 今此意明第二門中無倶不成。必是闕於喩
T2271_.68.0735c20: 中有法。故論文説同法喩中有法不成。謂對
T2271_.68.0735c21: 常虚空等。等者等取三句中餘二句
T2271_.68.0735c22: 。並是此類故也。無倶不成義意。爲
T2271_.68.0735c23: 法無體害其有義二立不成。如上已釋。此
T2271_.68.0735c24: 中但明三句差別。一者兩倶不成。如
T2271_.68.0735c25: 常。無礙。如龜毛等。二者隨一無倶不成。如
T2271_.68.0735c26: 論所載。對無空論。雙違聲上有義因宗。三
T2271_.68.0735c27: 者猶預無倶不成。如量云。已種大乘解脱
T2271_.68.0735c28: 分者有法。決定作佛是法。和合爲宗。因云。
T2271_.68.0735c29: 佛性故。喩云。如彼水中有情。謂春時
T2271_.68.0736a01: 川中陽焔之氣。謂是河海。將其中有
T2271_.68.0736a02: 大有情。即指爲喩立量也。彼水尚無。妄其
T2271_.68.0736a03: 中有情身内。能立有性。所立成佛。不知定不。
T2271_.68.0736a04: 立敵妄諍。故是猶預無倶不成也。何故不
T2271_.68.0736a05: 所依無倶不成者。向三句中已是所依無故。
T2271_.68.0736a06: 故不別論也。前文已明有倶不成。此文復
T2271_.68.0736a07: 無倶不成。亦應更作一分句等。大繁不
T2271_.68.0736a08: 叙也
T2271_.68.0736a09:   問。付倶不成。有兩倶隨一猶預所依四種
T2271_.68.0736a10: 不同。爾者於此如何分別有體無體耶。
T2271_.68.0736a11: 釋云。有體即兩倶隨一。無體所依不成也
T2271_.68.0736a12: 之。兩倶隨一既通無體。如何
T2271_.68.0736a13: 疏云。准此。有トアリ。有即初二。無即第四。
T2271_.68.0736a14: 或無即第三過云云
T2271_.68.0736a15: 前記云。疏有即初二等者。問。此不成等。准
T2271_.68.0736a16: 下作法。各通有體無體。云何今言有即初
T2271_.68.0736a17: 二。無即第四。但約有體耶。師云。且據論文
T2271_.68.0736a18: 有體而説。非理談云云
T2271_.68.0736a19: 邑記云。疏有即初二無即第四者。此且以
T2271_.68.0736a20: 於有無。設喩無依。得初二。如下自
T2271_.68.0736a21:
T2271_.68.0736a22: 疏下文云。無倶不成亦有兩倶隨一猶預及
T2271_.68.0736a23: 所依不成喩如トイフテ空。對無空論。即
T2271_.68.0736a24: 他隨一云云
T2271_.68.0736a25:   問。有倶不成可所依不成耶。進云。有
T2271_.68.0736a26: 云云之。有倶不成者有喩依故。云有。
T2271_.68.0736a27: 宗因故云倶不成也。同喩以喩依
T2271_.68.0736a28: 所依。既云所依不成。何云有倶不成
T2271_.68.0736a29:
T2271_.68.0736b01: 疏云。有倶不成所依不成者。喩依既有
T2271_.68.0736b02: 四句中第二句是云云
T2271_.68.0736b03:   問。外人對無空論師量云我我受
T2271_.68.0736b04: 。以作業故。如虚空者。此自隨一不成
T2271_.68.0736b05: 云云敵者無空論師不虚空故。可
T2271_.68.0736b06: 他隨一不成。如何
T2271_.68.0736b07:   僻事也。可
T2271_.68.0736b08: 疏云
T2271_.68.0736b09:   問。於猶預不成無倶不成耶。若有
T2271_.68.0736b10: 者。疏中無タリ若依之無者。疏中無倶
T2271_.68.0736b11: 不成中有猶預不成云云又上文初三各
T2271_.68.0736b12: 於二如何
T2271_.68.0736b13: 疏云。然此有兩倶隨一猶預及所依不成。初
T2271_.68.0736b14: 三各分於二。有及非有云云
T2271_.68.0736b15: 邑記云。言初三各二有及非有者。然准
T2271_.68.0736b16: 預不無體。此初三恐筆誤。應
T2271_.68.0736b17:   問。付因明門。似同法喩中無倶不成無
T2271_.68.0736b18: 所依不成云云若論自體依者。兩倶不成
T2271_.68.0736b19: 倶不成。是可其體若論所助依者。宗
T2271_.68.0736b20: 因無體倶不成是也。何云此義
T2271_.68.0736b21: 沼續疏云
T2271_.68.0736b22:   邑記導云。本疏云。各分於二續文如
T2271_.68.0736b23: 云云
T2271_.68.0736b24: 今案。慈恩疏云二。沼續疏云三歟。可
T2271_.68.0736b25:
T2271_.68.0736b26: 疏下文云。猶預無倶不成者。既無喩依。決
T2271_.68.0736b27: 二立。疑・決既不異分。故闕此句云云
T2271_.68.0736b28: 導云。意者。無此句也。所以者。喩所依無既
T2271_.68.0736b29: 決定故不云云
T2271_.68.0736c01: 孝仁記云。文既無喩依決無二立等者。既喩
T2271_.68.0736c02: 所依有ニコソ若有若無疑。其喩依無
T2271_.68.0736c03: 猶預者。疑與決既不分明言也云云
T2271_.68.0736c04: 略纂云。此倶不成義分二十四○兩倶全分
T2271_.68.0736c05: 猶預所依無倶不成。兩倶一分猶預所依無
T2271_.68.0736c06: 倶不成等文
T2271_.68.0736c07:   可全文
T2271_.68.0736c08: 前記云。疏初三各二者。即是前兩倶及隨一
T2271_.68.0736c09: 猶預。各通有體無體云云
T2271_.68.0736c10:   問。如倶不成有無二種。亦於能立
T2271_.68.0736c11: 不成及所立不成。可此不同
T2271_.68.0736c12: 疏云。問。前二偏無。何故不有無二
T2271_.68.0736c13: 倶無亦然。以影略云云
T2271_.68.0736c14: 明燈抄云。文問前二偏至有第八故者。前二
T2271_.68.0736c15: 偏無何故不開有無二耶者。如論文云。若言
T2271_.68.0736c16: 瓶。有倶不成。若説空。對無空論。無
T2271_.68.0736c17: 倶不成。解云。今指此文。有無不成名二偏
T2271_.68.0736c18: 。所以爾者。有無雖二。皆是倶無。同無
T2271_.68.0736c19: 。故云偏無。同無二立者。其義云何。如
T2271_.68.0736c20: 聲常。無質礙因。瓶ナリ體雖有。常無礙
T2271_.68.0736c21: 無。虚空體無。二立亦無。由此義故。有無二
T2271_.68.0736c22: 別。皆是倶無。既有無別。何故不有無二
T2271_.68.0736c23: 耶。此答意云。有互闕立敵兩宗互不
T2271_.68.0736c24: 故。無並不成。以喩依無倶不成故。故但合
T2271_.68.0736c25: 説不二種。又雙無既開等者。第二説也。
T2271_.68.0736c26: 有倶不成開二不成。一宗因無體有倶不成。
T2271_.68.0736c27: 二宗因有體有倶不成。無倶不成開二不成
T2271_.68.0736c28: 一宗因有體無倶不成。二宗因無體無倶不
T2271_.68.0736c29: 成。雙無既開。顯偏亦爾。前解爲云云
T2271_.68.0737a01:   此抄所牒之文。若沼續疏歟。可
T2271_.68.0737a02:   於宗有遮表之事
T2271_.68.0737a03: 疏云。問。眞如常有。故説爲常。虚空恒無。何
T2271_.68.0737a04: 常住無空論。但有其遮。而無表。
T2271_.68.0737a05: 故是喩過云云
T2271_.68.0737a06:   尋云。無空論師全不虚空。不
T2271_.68.0737a07: 遮有表。何云遮耶。又理門論釋
T2271_.68.0737a08: 云。遮表倶有如何云唯遮無表喩
T2271_.68.0737a09: 下文云設若救云。聲・空倶取於遮
T2271_.68.0737a10: 定有遮・表。不唯取遮。故是喩過云云
T2271_.68.0737a11: 明燈抄云
T2271_.68.0737a12:   非作故因。或遮表倶具。或唯遮之事
T2271_.68.0737a13: 疏云。又云若唯遮喩ナルヲ以 無能立者。亦
T2271_.68.0737a14: 小乘對大乘。虚空是常共許遮表
T2271_.68.0737a15: 是不成。故所引非云云
T2271_.68.0737a16:   明燈抄料簡疏文六過。一所別不成。
T2271_.68.0737a17: 二隨一不成。三所依不成。四不定過。五有
T2271_.68.0737a18: 法自相相違。六所引無用過云云
T2271_.68.0737a19: 尋云。付文軌心。可他隨一不成。如何
T2271_.68.0737a20: 自有隨一不成
T2271_.68.0737a21: 前記云。亦應小乘至望自應有隨一過者。即
T2271_.68.0737a22: 是他隨一。大乘不小乘自許。大乘名他。
T2271_.68.0737a23: 小乘他故。此是軌法師擧比量以破前師
T2271_.68.0737a24: 云云
T2271_.68.0737a25: 邑記云。疏亦應小乘至不約具遮表者。此先
T2271_.68.0737a26: 疏擧例破前難也。意云。大乘既無虚空。非
T2271_.68.0737a27: 作故。自唯遮非表。此量望彼小乘自宗。既
T2271_.68.0737a28: 隨一過。故知但遮即得云云
T2271_.68.0737a29: 明燈抄云。望自應有隨一不成過者。望小乘
T2271_.68.0737b01: 。非作故因。有他隨一不成過。大乘不
T2271_.68.0737b02: 非作故因具有遮表。唯小乘許遮表
T2271_.68.0737b03: 云云
T2271_.68.0737b04: 略記云。疏望自應隨一分不成過者。小乘望
T2271_.68.0737b05: 大形自。應隨一。即大乘唯遮。他隨一過
T2271_.68.0737b06: 云云
T2271_.68.0737b07:   問。疏云。故將此量不定過云云智周如
T2271_.68.0737b08: 何釋之耶
T2271_.68.0737b09: 前記云。疏故將此量爲不定者。此疏主意。總
T2271_.68.0737b10: 他意也。准新疏本故將此量
T2271_.68.0737b11: 定相違過者。正指。舊疏奄含總説也
T2271_.68.0737b12:  明詮引周記云。意云。本疏云不定
者。相違決定名爲不定也。云云
T2271_.68.0737b13: 明燈抄云。故將此量等者。此疏主還破文軌
T2271_.68.0737b14: 師所引量也。舊疏文云不定過。不
T2271_.68.0737b15: 。今擧過名故。故爲決定相違過云云
T2271_.68.0737b16:   尋云。智周・善珠其心同也。沼續疏云相違
T2271_.68.0737b17: 決定歟。若爾如何可違決
T2271_.68.0737b18: 邑記云。言故將此量爲不定過者。此非
T2271_.68.0737b19: 不定。以外人要具遮表。此量唯遮而亦成。
T2271_.68.0737b20: 故云不定。不定具遮表云云
T2271_.68.0737b21:   問。疏云。又擇滅喩。常與非作共許遮表
T2271_.68.0737b22: 云云心何
T2271_.68.0737b23: 尋云。若爾虚空亦可遮表
T2271_.68.0737b24: 邑記云。問。大乘擇滅無體。如何説常具
T2271_.68.0737b25: 耶。答。約法性故得遮表。若爾虚空應
T2271_.68.0737b26: 然。答。有二解。一云。眞如由擇所顯故有
T2271_.68.0737b27: 遮表。虚空不例。二云。若法性虚空。亦常
T2271_.68.0737b28: 遮表。然彼所立別有虚空。大乘不許。故無
T2271_.68.0737b29: 所表。後釋爲云云
T2271_.68.0737c01: 賢聖義文
T2271_.68.0737c02: 問。何故第四地要五品修。答。有人言。由
T2271_.68.0737c03: 八定皆有九品種子。由前四品已生
T2271_.68.0737c04: 想等四天處。由五品種子果故。
T2271_.68.0737c05: 聖位中意第四禪有五品修習。引彼五種
T2271_.68.0737c06: 無煩等天等文 此ハ三十六帖ノ口ノ
表紙ノウラニアリ
T2271_.68.0737c07:   延寶二年甲寅三月初八晩間初九日初十日上午書
T2271_.68.0737c08: 寫。初十下午校正
T2271_.68.0737c09: 因明大疏抄卷第三十六
T2271_.68.0737c10:
T2271_.68.0737c11:
T2271_.68.0737c12: 因明大疏抄卷第三十七(第三十
七帖
T2271_.68.0737c13:
T2271_.68.0737c14:   問。付同喩合義且諸所作者皆是無常之
T2271_.68.0737c15: 時。無常之言可聲無常耶。爾也。付之。
T2271_.68.0737c16: 聲無常敵者不之。如何攝之耶。依
T2271_.68.0737c17: 唐朝人師不云云況異喩諸皆之言。既不
T2271_.68.0737c18: 宗。例是可
T2271_.68.0737c19: 疏云。問。諸所作者皆見トキ無常。合宗・因不。
T2271_.68.0737c20: 有云。不故須合顯。云諸所作者皆是無
T2271_.68.0737c21: 常。猶如瓶等云云
T2271_.68.0737c22: 又云。又設難云。異喩亦言諸皆。豈欲
T2271_.68.0737c23: 宗因聲上所作與彼無常。令著因
T2271_.68.0737c24: 明詮導云。沼法師云。故云諸所作者。即苞
T2271_.68.0737c25: 等一切所作。及聲上所作。皆是無常者。即
T2271_.68.0737c26: 瓶等一切無常并聲無常。即以無常屬所
T2271_.68.0737c27:
T2271_.68.0737c28: 孝仁記云
T2271_.68.0737c29: 明燈抄云
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