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阿毘達磨順正理論 (No. 1562_ 衆賢玄奘譯 ) in Vol. 29

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T1562_.29.0545a01: 轉力生同一果故。唯從一具四大種生。散此
T1562_.29.0545a02: 相違故依異大。有説。若彼同一生因。隨越一
T1562_.29.0545a03: 時。應捨一切定生無表。七支相望。生因既同。
T1562_.29.0545a04: 必頓捨故。豈不如對一切有情相續所生。遠
T1562_.29.0545a05: 離殺戒。雖同一具大種所生。非越一時頓捨
T1562_.29.0545a06: 一切。七支相對。理亦應然。此例不然。彼雖一
T1562_.29.0545a07: 具大種所造。然其所對。一一有情相續異故。
T1562_.29.0545a08: 若七支戒。無異大生。所對有情。相續既一。何
T1562_.29.0545a09: 縁越一非捨一切。是故此彼爲例不齊。若爾
T1562_.29.0545a10: 此應同命根理。如命根體。爲具身依。身不具
T1562_.29.0545a11: 時。亦爲依止。故身雖缺。隨有餘根命猶能持。
T1562_.29.0545a12: 令不斷壞。如是一具大種爲因。能生律儀具
T1562_.29.0545a13: 不具果。故支雖缺。隨有餘支。大猶能持。令不
T1562_.29.0545a14: 斷壞。此亦非例。以彼命根先與缺身倶時而
T1562_.29.0545a15: 起。中間有與具身倶生。後缺減時。復有倶
T1562_.29.0545a16: 起。故於具缺各別任持。大種不然。一具大
T1562_.29.0545a17: 種。爲一相續。無表生因。若與七支。爲生因
T1562_.29.0545a18: 者。未嘗暫與缺支倶生。如何缺一時。持餘令
T1562_.29.0545a19: 不捨。即由此理。從無貪等爲因所生。離殺
T1562_.29.0545a20: 等戒。雖有對一有情相續。而越一時非捨一
T1562_.29.0545a21: 切。以是各別大種果故。大種別者。果類別故。
T1562_.29.0545a22: 雖對別異有情相續。發多無貪所生無表。而
T1562_.29.0545a23: 但一具大種爲因。以所生果類無別故。由是
T1562_.29.0545a24: 若對一有情身。一具七支生因同者。則隨越
T1562_.29.0545a25: 一應捨一切。如是立證。理亦可成。故散七
T1562_.29.0545a26: 支。依別大種。然依不許別捨律儀。此證不成。
T1562_.29.0545a27: 前説爲善。如天眼起非壞本形。表色生時。理
T1562_.29.0545a28: 亦應爾。故雖身表在身中生。而無異熟色斷
T1562_.29.0545a29: 已更續過。亦無一具大種聚中有二形色倶
T1562_.29.0545b01: 時起過。以諸身表別有等流大種新生。爲所
T1562_.29.0545b02: 依故。隨依身分。表色生時。此一分身。應大於
T1562_.29.0545b03: 本大及形色極微増故。然不現見。其理如何。
T1562_.29.0545b04: 有釋此言。以表及大相微薄故。如染支體。然
T1562_.29.0545b05: 不見有大相可得。有説。身中有孔竅故。雖得
T1562_.29.0545b06: 相容納而。不大於本
T1562_.29.0545b07: *説一切有部順正理論*卷第三十五
T1562_.29.0545b08:
T1562_.29.0545b09:
T1562_.29.0545b10:
T1562_.29.0545b11: 阿毘達磨順正理論卷第三十六
T1562_.29.0545b12:   尊者衆賢造
T1562_.29.0545b13:  *三藏法師玄奘奉  詔譯 
T1562_.29.0545b14:   辯業品第四之四
T1562_.29.0545b15: 辯業門略有二種。謂思思已業差別故。復
T1562_.29.0545b16: 有三種。謂身語意業差別故。復有五種。謂身
T1562_.29.0545b17: 語二各表無表。及思惟一業差別故。如是五
T1562_.29.0545b18: 業性及界地建立云何。頌曰
T1562_.29.0545b19:     無表記餘三 不善唯在欲
T1562_.29.0545b20:     無表遍欲色 表唯有伺二
T1562_.29.0545b21:     欲無有覆表 以無等起故
T1562_.29.0545b22: 論曰。無表唯通善不善性無有無記。所以者
T1562_.29.0545b23: 何。是強力心所等起故。無記心劣無有功能
T1562_.29.0545b24: 爲因等起引強力業。令於後後餘心位中。及
T1562_.29.0545b25: 無心時亦恒續起。所言餘者。謂二表及思三
T1562_.29.0545b26: 謂皆通善不善無記。於中不善在欲非餘。有
T1562_.29.0545b27: 不善根無慚愧故。善及無記隨其所應。
T1562_.29.0545b28: 界皆有。不別遮故。欲色二界皆有無表。決定
T1562_.29.0545b29: 不在無色界中。以無色界中有伏色想故。厭
T1562_.29.0545c01: 背諸色入無色定。故彼定中不能生色。或隨
T1562_.29.0545c02: 何處有身語轉唯是處有身語律儀。有作是
T1562_.29.0545c03: 言。以無色界無大種故無無表色。彼但能遮
T1562_.29.0545c04: 有漏無表。無漏無表無理能遮。謂無色中無
T1562_.29.0545c05: 大種故。墮界繋地有漏律儀必定無容是別界
T1562_.29.0545c06: 地大種所造故。無色無無漏律儀。既許得爲
T1562_.29.0545c07: 別界別地大種所造。無色界有何理能遮。是
T1562_.29.0545c08: 故前説於理無過。毘婆沙師作如是説。爲治
T1562_.29.0545c09: 惡戒故起尸羅。唯欲界中有諸惡戒。無色於
T1562_.29.0545c10: 欲具四種遠。一所依遠。二行相遠。三所縁遠。
T1562_.29.0545c11: 四對治遠。所依遠者。謂於等至入出位中。等
T1562_.29.0545c12: 無間縁爲所依體。無容有故。行相遠者。謂無
T1562_.29.0545c13: 色心畢竟無能於欲界法作苦麁等諸行相
T1562_.29.0545c14: 故。所縁遠義類此應知。由無色心但能以下
T1562_.29.0545c15: 第四靜慮有漏諸法。爲苦麁等行相所縁。對
T1562_.29.0545c16: 治遠者。謂若未離欲界貪時。必定無容起無
T1562_.29.0545c17: 色定。能爲欲界惡戒等法厭壞及斷二對治
T1562_.29.0545c18: 故。非不能縁可能厭壞。故無色界無無表色。
T1562_.29.0545c19: 表色唯在二有伺地。謂通欲界初靜慮中。非
T1562_.29.0545c20: 上地中可言有表。説有伺者。爲顯一切初靜
T1562_.29.0545c21: 慮中遍有表業。若於上地表業全無。語表既
T1562_.29.0545c22: 無何有聲處。有外大種爲因發聲不遮外聲
T1562_.29.0545c23: 故無有失。有餘師説。上三靜慮亦有無覆無
T1562_.29.0545c24: 記表業理必應爾。上三地中起三識身既無
T1562_.29.0545c25: 有失。如何不起發表業心。然善染心上不起
T1562_.29.0545c26: 下下善下染劣故斷故。由是生上無善染表。
T1562_.29.0545c27: 前説爲善。所以者何。雖彼現前非彼繋故。有
T1562_.29.0545c28: 覆無記表欲界定無。唯初靜慮中可得説有。
T1562_.29.0545c29: 曾聞大梵有誑諂言。謂自衆中爲避馬勝所
T1562_.29.0546a01: 徴問故矯自歎等。復以何縁二定以上都無
T1562_.29.0546a02: 表業。於欲界中無有有覆無記表業。以無發
T1562_.29.0546a03: 業等起心故。有尋伺心能發表業。二定以上
T1562_.29.0546a04: 都無此心。豈不前言生上三地如亦得起下
T1562_.29.0546a05: 三識身。發表業心如何不起。豈不已説依上
T1562_.29.0546a06: 地身雖得現前而非彼繋。有作是説。依餘地
T1562_.29.0546a07: 身非起餘地心能發身語表。若爾經説世尊
T1562_.29.0546a08: 一時升淨居天。彼諸天衆禮拜讃歎供養世
T1562_.29.0546a09: 尊。此經應成有語無義。又聞經説淨居天等
T1562_.29.0546a10: 來詣佛所讃禮問難。故生餘地起餘地心發
T1562_.29.0546a11: 身語表於理無失。然如識身等非彼地所繋。
T1562_.29.0546a12: 又發表心唯修所斷。見所斷惑内門轉故。以
T1562_.29.0546a13: 欲界中決定無有有覆無記修所斷惑。是故
T1562_.29.0546a14: 表業上三地都無。欲界中無有覆無記表。爲
T1562_.29.0546a15: 但由等起令諸法成善不善性等。不爾。云何。
T1562_.29.0546a16: 由四種因成善性等。一由勝義。二由自性。三
T1562_.29.0546a17: 由相應。四由等起。何法何性由何因成。頌
T1562_.29.0546a18:
T1562_.29.0546a19:     勝義善解脱 自性慚愧根
T1562_.29.0546a20:     相應彼相應 等起色業等
T1562_.29.0546a21:     翻此名不善 勝無記二常
T1562_.29.0546a22: 論曰。勝義善者。謂眞解脱以安隱義説名爲
T1562_.29.0546a23: 善。謂涅槃中衆苦永寂最極安隱猶如無病。
T1562_.29.0546a24: 此由勝義安立善名。是故涅槃名勝義善。或
T1562_.29.0546a25: 眞解脱是勝是義得勝義名。勝謂最尊無與等
T1562_.29.0546a26: 者。義謂別有眞實體性。此顯涅槃無等實有
T1562_.29.0546a27: 故名勝義。如是勝義安隱名善。如是涅槃是
T1562_.29.0546a28: 善常故。於一切法其體最尊。是故獨摽爲勝
T1562_.29.0546a29: 義善。自性善者。謂慚愧根。以有爲中唯慚與
T1562_.29.0546b01: 愧及無貪等三種善根。不待相應及餘等起
T1562_.29.0546b02: 體性是善。猶如良藥。相應善者。謂彼相應
T1562_.29.0546b03: 以心心所要與慚愧善根相應方成善性。若
T1562_.29.0546b04: 不與彼慚等相應善性不成。如雜藥水。等起
T1562_.29.0546b05: 善者。謂身語業生等及得二無心定。以是自
T1562_.29.0546b06: 性及相應善所等起故立等起名。如良藥汁
T1562_.29.0546b07: 所引生乳。因異類心亦起諸得。如因靜慮得
T1562_.29.0546b08: 通果心。勝無記心現在前故。得諸染法。勝
T1562_.29.0546b09: 染汚心現在前故。得諸善法。此等如何成善
T1562_.29.0546b10: 等性。以就彼法倶生得故密作是言。非異類
T1562_.29.0546b11: 心不作縁起故無有失。雖異類心亦爲縁起。
T1562_.29.0546b12: 而成善等非待彼心。或復因彼諸得等起。即
T1562_.29.0546b13: 待彼故成善等性故。得由等起成善等性異。
T1562_.29.0546b14: 如説善性四種差別。不善四種與此相違。云
T1562_.29.0546b15: 何相違。勝義不善。謂生死法由生死中。諸法
T1562_.29.0546b16: 皆以苦爲自性。極不安隱猶如痼疾。自性不
T1562_.29.0546b17: 善。謂無慚愧三不善根。由有漏中唯無慚愧
T1562_.29.0546b18: 及貪瞋等三不善根不待相應及餘等起。體
T1562_.29.0546b19: 是不善猶如毒藥。相應不善。謂彼相應由心
T1562_.29.0546b20: 心所法。要與無慚愧不善根相應。方成不善
T1562_.29.0546b21: 性。異則不然如雜毒水。等起不善。謂身語
T1562_.29.0546b22: 業生等及得。以是自性相應不善所等起故。
T1562_.29.0546b23: 如毒藥汁所引生乳。若爾應無一有漏法是
T1562_.29.0546b24: 無記或善。皆生死攝故一切皆應是不善攝。
T1562_.29.0546b25: 雖據勝義理實應然。而於此中約異熟説。諸
T1562_.29.0546b26: 有漏法若不能記異熟果者立無記名。於中
T1562_.29.0546b27: 若能記愛異熟説名爲善。有爲無記有漏善
T1562_.29.0546b28: 法以起少苦猶如輕病。亦得名爲勝義不善。
T1562_.29.0546b29: 如善不善既有勝義。亦有勝義無記法耶。亦
T1562_.29.0546c01: 有。云何。謂二常法以非擇滅及太虚空更無
T1562_.29.0546c02: 異門。唯無記性。是故獨立勝義無記。無別
T1562_.29.0546c03: 自性相應等起。無一心所唯無記性。與無記
T1562_.29.0546c04: 心遍相應故。設方便立自性等三亦攝不盡
T1562_.29.0546c05: 無記多故。由是無記唯有二種。一者勝義。二
T1562_.29.0546c06: 者自性。有爲無記是自性攝。不待別因成無
T1562_.29.0546c07: 記故。無爲無記是勝義攝。以性是常無異門
T1562_.29.0546c08: 故。若等起力令身語業成善不善。此身語業
T1562_.29.0546c09: 所依大種例亦應然。倶從一心所等起故。此
T1562_.29.0546c10: 難非理。以作者心本欲起業非大種故。謂無
T1562_.29.0546c11: 作者於大種中發起樂欲。我當引發如是種
T1562_.29.0546c12: 類大種現前。由此爲門善惡心起。又世現見
T1562_.29.0546c13: 身語二業待心而生。未曾見有身語二業離
T1562_.29.0546c14: 心而起。然四大種離心亦生。故知彼法非待
T1562_.29.0546c15: 心起。又如眼等不待心生。其性便無善等差
T1562_.29.0546c16: 別。如是大種不待心生。故理亦無善等差別。
T1562_.29.0546c17: 若爾諸得及生等相。應無等起善等差別。以
T1562_.29.0546c18: 非本心所欲起故。無心位中亦現起故。此難
T1562_.29.0546c19: 非理。由法勢力安立善等差別成故。謂得四
T1562_.29.0546c20: 相依法而立。非如大種無待自成。有爲法中
T1562_.29.0546c21: 無有一法不待心力成善不善。是故諸得及
T1562_.29.0546c22: 生等相如所屬法。要由心力成善等性其理
T1562_.29.0546c23: 善成。生已離心雖相續轉亦無有過。即是前
T1562_.29.0546c24: 心勢力所引令其轉故。隨定無表定等力生
T1562_.29.0546c25: 理亦應成。等起善性天眼天耳應善性攝。以
T1562_.29.0546c26: 是善心所等起故。此難非理。以彼二通解脱
T1562_.29.0546c27: 道心是無記故。彼二與道倶時生故。通斯似
T1562_.29.0546c28: 難何費劬勞。如上所言身語二業由等起力成
T1562_.29.0546c29: 善不善。等起有幾。何等起力令身語業成善
T1562_.29.0547a01: 不善。等起相望差別云何。頌曰
T1562_.29.0547a02:     等起有二種 因及彼刹那
T1562_.29.0547a03:     如次第應知 名轉名隨轉
T1562_.29.0547a04:     見斷識唯轉 唯隨轉五識
T1562_.29.0547a05:     修斷意通二 無漏異熟非
T1562_.29.0547a06:     於轉善等性 隨轉各容三
T1562_.29.0547a07:     牟尼善必同 無記隨或善
T1562_.29.0547a08: 論曰。身語二業等起有二。謂因等起。刹那等
T1562_.29.0547a09: 起。在先爲因故。彼刹那有故。如次初名轉。第
T1562_.29.0547a10: 二名隨轉。謂因等起將作業時作是思惟。我
T1562_.29.0547a11: 今當作如是如是所應作業。能引發故説名
T1562_.29.0547a12: 爲轉。刹那等起正作業時。與先轉心所引發
T1562_.29.0547a13: 業。倶時行故説名隨轉。若無隨轉雖有先因
T1562_.29.0547a14: 爲能引發。如無心位或如死屍。表應不轉隨
T1562_.29.0547a15: 轉。於表有轉功能無表不依隨轉而轉。無心
T1562_.29.0547a16: 亦有無表轉故。如上所言見所斷惑内門轉
T1562_.29.0547a17: 故不能發表。若爾何縁薄伽梵説由邪見故
T1562_.29.0547a18: 起邪思惟邪語邪業及邪命等。此不相違見
T1562_.29.0547a19: 所斷識於發表業但能爲轉。於能起表尋伺
T1562_.29.0547a20: 生中爲資糧故不爲隨轉。於外門心正起業
T1562_.29.0547a21: 時此無有故。由此故説見所斷心爲因等起
T1562_.29.0547a22: 發身語業。定不能爲刹那等起見所斷識。雖
T1562_.29.0547a23: 能思量而無功能動身發語。然於動發一表
T1562_.29.0547a24: 業中。容有多心思量動發。唯後一念與表倶
T1562_.29.0547a25: 行。異此表應非刹那性見所斷識。雖能爲轉
T1562_.29.0547a26: 發有表業然非表業。於此識後無間即生内
T1562_.29.0547a27: 門轉心。不能引起與身語表倶行識故。若異
T1562_.29.0547a28: 此者見所斷心亦應於表業爲刹那等起。以
T1562_.29.0547a29: 修所斷加行意識能無間引表倶行心。亦與
T1562_.29.0547b01: 表倶行爲刹那等起故。見所斷雖能爲因引
T1562_.29.0547b02: 諸表業。離修所斷因等起心表倶行心無容
T1562_.29.0547b03: 得起。是故欲界無有有覆無記表業。然契經
T1562_.29.0547b04: 中但據展轉爲因等起。密作是言。由邪見故
T1562_.29.0547b05: 起邪語等。阿毘達磨據彼不能無間引生表
T1562_.29.0547b06: 倶行識。故密意説見所斷心内門轉故不能
T1562_.29.0547b07: 發表。是故經論理不相違。又見所斷若發
T1562_.29.0547b08: 表色。此色則應是見所斷。色非見斷已廣成
T1562_.29.0547b09: 立。若五識身唯作隨轉無分別故外門起故。
T1562_.29.0547b10: 修斷意識有通二種。有分別故外門起故。由
T1562_.29.0547b11: 此應成四句分別。有轉非隨轉。謂見所斷
T1562_.29.0547b12: 心。有隨轉非轉。謂眼等五識。有轉亦隨轉。
T1562_.29.0547b13: 謂修所斷一分意識。有非轉非隨轉。謂餘
T1562_.29.0547b14: 一切修所成識。以修所成無分別故。然説無
T1562_.29.0547b15: 漏異熟非者。此有太減及太過失。有漏定心
T1562_.29.0547b16: 亦倶非故。諸異熟識但可非轉能爲隨轉何
T1562_.29.0547b17: 理能遮。然經主言。不由加行任運轉故。諸異
T1562_.29.0547b18: 熟識非轉隨轉。有餘復言。此唯先業勢力所
T1562_.29.0547b19: 引餘心息位方可現前故非二種。設此能起
T1562_.29.0547b20: 身語表業是何性類。爲異熟生爲威儀路爲
T1562_.29.0547b21: 工巧處。且非異熟生現加行起故。亦非餘
T1562_.29.0547b22: 二種異熟心起故。如是理趣但可能遮。異熟
T1562_.29.0547b23: 生心爲因等起餘心爲轉。所發表業異熟生
T1562_.29.0547b24: 心外門轉故能爲隨轉。何理相違。且若無心
T1562_.29.0547b25: 表業不轉許表業轉。用異熟識爲隨轉因斯
T1562_.29.0547b26: 有何過。又但應説異熟生心勢微劣故非因
T1562_.29.0547b27: 等起。不應説言不由加行任運轉故。勿生得
T1562_.29.0547b28: 善亦不爲因發有表業。亦非加行任運轉故。
T1562_.29.0547b29: 由此經主有減増失。因復非因智者應了。轉
T1562_.29.0547c01: 隨轉識性必同耶。不爾。云何。謂前轉識若是
T1562_.29.0547c02: 善性。後隨轉識通善等三。不善無記爲轉亦
T1562_.29.0547c03: 爾。唯牟尼尊轉隨轉識多分同性少有不同。
T1562_.29.0547c04: 謂轉若善心隨轉亦善。轉心若無記隨轉亦
T1562_.29.0547c05: 然。於續刹那定無迷故。而或有位善隨無
T1562_.29.0547c06: 記轉。曾無有時無記隨善轉。以佛世尊於説
T1562_.29.0547c07: 法等心或増長無萎歇故。有餘部説。諸佛世
T1562_.29.0547c08: 尊常在定故心唯是善無無記心。故契經説
T1562_.29.0547c09:     那伽行在定 那伽住在定
T1562_.29.0547c10:     那伽坐在定 那伽臥在定
T1562_.29.0547c11: 毘婆沙師作如是釋。此顯佛意必正知生。亦
T1562_.29.0547c12: 無有心不隨欲起。於境無亂故立定名。非佛
T1562_.29.0547c13: 世尊無威儀路異熟生識及通果心。起此等
T1562_.29.0547c14: 心於理無失。既説善等轉隨轉各三。准此標
T1562_.29.0547c15: 釋中足爲明證。所發諸業成善惡等。隨因
T1562_.29.0547c16: 等起非隨刹那。異此善心所引發業。既與
T1562_.29.0547c17: 不善無記心倶。何理能遮成惡無記。是則
T1562_.29.0547c18: 應有從別思惟爲因引生別性類業。如是勤
T1562_.29.0547c19: 勵欲爲善者。翻有不善無記業生。或此相違
T1562_.29.0547c20: 便乖正理故。業成善等定由轉力。非由隨轉
T1562_.29.0547c21: 力。其理善成。然隨定心諸無表業與倶時
T1562_.29.0547c22: 起心一果故。由隨轉力善性得成。定屬此
T1562_.29.0547c23: 心而得生故。經主於此標釋理中不審了知。
T1562_.29.0547c24: 復作是責。諸有表業成善等性。爲如轉心
T1562_.29.0547c25: 爲如隨轉。設爾何失。若如轉者則欲界中
T1562_.29.0547c26: 應有有覆無記表業。身見邊見能爲轉故。或
T1562_.29.0547c27: 應簡別非一切種見所斷心皆能爲轉。若如
T1562_.29.0547c28: 隨轉惡無記心倶得別解脱表應非善性。於
T1562_.29.0547c29: 此徴難應設劬勞。未審此言何密意説。爲
T1562_.29.0548a01: 勸對法諸大論師令設劬勞爲當自勸。若勸
T1562_.29.0548a02: 對法諸大論師。彼於此中已勤方便善思善
T1562_.29.0548a03: 説何復勸爲。如其自勸即知經主於斯義理
T1562_.29.0548a04: 未設劬勞。今正見生方能自省。未能解了對
T1562_.29.0548a05: 法所宗。幸自精勤求標釋理。又作是説。若
T1562_.29.0548a06: 表不由隨轉心力成善等者。則不應言彼經
T1562_.29.0548a07: 但據前因等起非據刹那。故欲界中定無有
T1562_.29.0548a08: 覆無記表業。彼謂此説表成善等性決定。但
T1562_.29.0548a09: 由刹那等起力故。見所斷惑雖爲因等起。而
T1562_.29.0548a10: 欲界定無有覆無記業。此由經主不達我宗
T1562_.29.0548a11: 所有言義故作是説。此説意言若見所斷惑
T1562_.29.0548a12: 爲刹那等起與業倶行。是則不應隔修所斷
T1562_.29.0548a13: 能起表業因等起心。則欲界中何縁無有有
T1562_.29.0548a14: 覆無記身語表業。然見所斷惑。尚不能爲因
T1562_.29.0548a15: 無間引生業倶行識。何能自作刹那等起。説
T1562_.29.0548a16: 不能作刹那等起。顯不能爲近因等起。但有
T1562_.29.0548a17: 能作近因等起者。此必能爲刹那等起。故身
T1562_.29.0548a18: 見邊見雖爲遠因引身語表。而由修斷近因
T1562_.29.0548a19: 勢力成不善性。是故説言彼經但據前因等
T1562_.29.0548a20: 起非據刹那。故欲界中定無有覆無記表業。
T1562_.29.0548a21: 若不爾者。則不應言彼經但據前因等起。前
T1562_.29.0548a22: 言爲顯隔近因故。簡近因故説前因言。故彼
T1562_.29.0548a23: 此中不達言義辨業界地。傍論已周。復應
T1562_.29.0548a24: 辨前表無表相。頌曰
T1562_.29.0548a25:     無表三律儀 不律儀非二
T1562_.29.0548a26: 論曰。應知無表略説有三。一者律儀。二不
T1562_.29.0548a27: 律儀。三者非二。謂非律儀非不律儀。能遮能
T1562_.29.0548a28: 滅惡戒相續故名律儀。如是律儀差別有幾。
T1562_.29.0548a29: 頌曰
T1562_.29.0548b01:     律儀別解脱 靜慮及道生
T1562_.29.0548b02: 論曰。律儀差別略有三種。一別解脱律儀。謂
T1562_.29.0548b03: 𢋨戒。二靜慮生律儀。謂色*𢋨戒。三道生
T1562_.29.0548b04: 律儀。謂無漏戒。初律儀相差別云何。頌曰
T1562_.29.0548b05:     初律儀八種 實體唯有四
T1562_.29.0548b06:     形轉名異故 各別不相違
T1562_.29.0548b07: 論曰。別解脱律儀相差別有八。一苾芻律儀。
T1562_.29.0548b08: 二苾芻尼律儀。三正學律儀。四勤策律儀。五
T1562_.29.0548b09: 勤策女律儀。六鄔波索迦律儀。七鄔波斯迦
T1562_.29.0548b10: 律儀。八鄔波婆娑律儀。如是八種律儀相差
T1562_.29.0548b11: 別。總名第一別解脱律儀。此中依能修離惡
T1562_.29.0548b12: 行及離欲行補特伽羅。安立前五律儀差別。
T1562_.29.0548b13: 以如是類補特伽羅。乃至命終能離殺等諸
T1562_.29.0548b14: 惡行故。及能遠離非梵行故。次復依能修離
T1562_.29.0548b15: 惡行非離欲行補特伽羅。安立盡形在家二
T1562_.29.0548b16: 衆律儀差別。以如是類補特伽羅乃至命終
T1562_.29.0548b17: 能離殺等諸惡行故。不能遠離非梵行故。由
T1562_.29.0548b18: 是經中但作是説。離欲邪行非非梵行。後復
T1562_.29.0548b19: 依能修非全離惡行欲行補特伽羅。安立在
T1562_.29.0548b20: 家一晝一夜律儀差別。以如是類補特伽羅
T1562_.29.0548b21: 不能全離惡行諸欲。爲令漸習全離惡行及
T1562_.29.0548b22: 諸欲行方便住。故雖名有八實體唯四。一苾
T1562_.29.0548b23: 芻律儀。二勤策律儀。三近事律儀。四近住律
T1562_.29.0548b24: 儀。唯此四種別解律儀皆有體實相各別故。
T1562_.29.0548b25: 所以者何。離苾芻律儀無別苾芻尼律儀。離
T1562_.29.0548b26: 勤策律儀無別正學勤策女律儀。離近事律
T1562_.29.0548b27: 儀無別近事女律儀。云何知然。由形改轉。體
T1562_.29.0548b28: 雖無捨得而名有異故。形謂形相即男女根。
T1562_.29.0548b29: 由此二根男女形別。但由形轉令諸律儀名
T1562_.29.0548c01: 爲苾芻苾芻尼等。謂轉根位令本苾芻律儀
T1562_.29.0548c02: 名苾芻尼律儀。或苾芻尼律儀名苾芻律儀。
T1562_.29.0548c03: 令本勤策律儀名勤策女律儀。或勤策女律
T1562_.29.0548c04: 儀及正學律儀名勤策律儀。令本近事律儀
T1562_.29.0548c05: 名近事女律儀。或近事女律儀名近事律儀。
T1562_.29.0548c06: 非轉根位有捨先得得先未得律儀因縁。故
T1562_.29.0548c07: 四律儀非異三體。若從近事律儀受勤策律
T1562_.29.0548c08: 儀。復從勤策律儀受苾芻律儀。此三律儀爲
T1562_.29.0548c09: 由増足遠離方便立別別名。如隻雙金錢及
T1562_.29.0548c10: 五十二十爲體各別。具足頓生三種律儀。體
T1562_.29.0548c11: 不相雜其相各別。具足頓生三律儀中具三
T1562_.29.0548c12: 離殺。一一離殺其體各異。餘隨所應當知亦
T1562_.29.0548c13: 爾。由因縁別故體不同。如如求受多種學處。
T1562_.29.0548c14: 如是如是能離多種高廣床座飮諸酒等憍逸
T1562_.29.0548c15: 處時。即離衆多殺等縁起。以諸遠離依因縁
T1562_.29.0548c16: 發。故因縁別遠離有異。若無此事捨苾芻律
T1562_.29.0548c17: 儀。爾時則應三律儀皆捨。前二攝在後一中
T1562_.29.0548c18: 故。既不許然故三各別。然此三種互不相違。
T1562_.29.0548c19: 於一身中倶時而轉。非由受後捨前律儀勿
T1562_.29.0548c20: 捨苾芻戒便非近事等。先已捨彼二律儀故。
T1562_.29.0548c21: 若有勤策受近事律儀。或有苾芻受前二種
T1562_.29.0548c22: 戒爲受得不。有作是言。此不應責。若前已有
T1562_.29.0548c23: 無更得理。先已得故。若前未有則非勤策亦
T1562_.29.0548c24: 非苾芻。以先不受近事律儀必無受得勤策戒
T1562_.29.0548c25: 理。若先不受勤策律儀亦無受得苾芻戒理。
T1562_.29.0548c26: 是則不可立彼二名。以此推尋受應不得。有
T1562_.29.0548c27: 餘師説。不受前律儀亦有即能受得後戒理。
T1562_.29.0548c28: 故持律者作是誦言。雖於先時不受勤策戒。
T1562_.29.0548c29: 而今但受具足律儀者亦名善受具足律儀。
T1562_.29.0549a01: 由此勤策容有受得近事律儀。苾芻容有受
T1562_.29.0549a02: 得勤策近事戒理。豈不勤策。不應自稱唯願
T1562_.29.0549a03: 證知我是近事。苾芻亦爾不應自稱唯願證
T1562_.29.0549a04: 知我是前二。非離如是自稱號言有得近事
T1562_.29.0549a05: 勤策戒理。此難非理倶可稱故。謂可稱言我
T1562_.29.0549a06: 是勤策亦是近事唯願證知。苾芻亦應如應
T1562_.29.0549a07: 而説。然就勝戒顯彼二名亦無有失。若爾勤
T1562_.29.0549a08: 策及苾芻等。亦應受得近住律儀。如得近事
T1562_.29.0549a09: 許亦何過。然由下劣無欣受者。近事近住勤
T1562_.29.0549a10: 策苾芻四種律儀云何安立。頌曰
T1562_.29.0549a11:     受離五八十 一切所應離
T1562_.29.0549a12:     立近事近住 勤策及苾芻
T1562_.29.0549a13: 論曰。應知此中如數次第依四遠離立四律
T1562_.29.0549a14: 儀。謂受離五所應離法。建立第一近事律儀。
T1562_.29.0549a15: 何等爲五所應離法。一者殺生。二不與取。三
T1562_.29.0549a16: 欲邪行。四虚誑語。五飮諸酒。若受離八所
T1562_.29.0549a17: 應離法。建立第二近住律儀。何等爲八所應
T1562_.29.0549a18: 離法。一者殺生。二不與取。三非梵行。四虚
T1562_.29.0549a19: 誑語。五飮諸酒。六塗飾香鬘舞歌觀聽。七眠
T1562_.29.0549a20: 坐高廣嚴麗床座。八食非時食。若受離十所
T1562_.29.0549a21: 應離法。建立第三勤策律儀。何等爲十所應
T1562_.29.0549a22: 離法。謂於前八塗飾香鬘舞歌觀聽開爲二
T1562_.29.0549a23: 種。復加受畜金銀等寶以爲第十。爲引怖怯
T1562_.29.0549a24: 衆多學處在家有情顯易受持。故於八戒合
T1562_.29.0549a25: 二爲一。如佛爲栗氏子略説學處有三。若受
T1562_.29.0549a26: 離一切應離身語業。建立第四苾芻律儀。別
T1562_.29.0549a27: 解脱律儀衆名差別者。頌曰
T1562_.29.0549a28:     倶得名尸羅 妙行業律儀
T1562_.29.0549a29:     唯初表無表 名別解業道
T1562_.29.0549b01: 論曰。以清涼故名曰尸羅。此中尸羅是平治
T1562_.29.0549b02: 義。故字相處作是釋言。平治義中置尸羅界。
T1562_.29.0549b03: 戒能平險業故得名尸羅。智者稱揚故名妙
T1562_.29.0549b04: 行。或修行此得愛果故。所作自體故名爲業。
T1562_.29.0549b05: 雖契經中説諸無表名爲非造。亦名非作。以
T1562_.29.0549b06: 有慚恥受無表力不造惡故。而有作義如前
T1562_.29.0549b07: 已辨。亦名律儀如前已釋。如是應知別解脱
T1562_.29.0549b08: 戒通初後位無差別名。唯初刹那表及無表。
T1562_.29.0549b09: 得別解脱及業道名。謂受戒時初表無表別
T1562_.29.0549b10: 別棄捨種種惡故。依初別捨義立別解脱名。
T1562_.29.0549b11: 或初所應修故名別解脱。或彼初起最能超
T1562_.29.0549b12: 過如獄險惡趣故名別解脱。即初刹那表與
T1562_.29.0549b13: 無表。亦得名爲根本業道。初防身語暢思業
T1562_.29.0549b14: 故從第二念乃至未捨不名別解脱。名別解
T1562_.29.0549b15: 脱律儀。不名業道名爲後起。已辨安立差別
T1562_.29.0549b16: 律儀。當辯律儀成就差別。誰成就何律儀。頌
T1562_.29.0549b17:
T1562_.29.0549b18:     八成別解脱 得靜慮聖者
T1562_.29.0549b19:     成靜慮道生 後二隨心轉
T1562_.29.0549b20: 論曰。八衆皆成就別解脱律儀。謂從苾芻乃
T1562_.29.0549b21: 至近住。外道無有所受戒耶。雖有不名別解
T1562_.29.0549b22: 脱戒。由彼所受無有功能永脱諸惡。依著有
T1562_.29.0549b23: 故。靜慮生者。謂此律儀由從或依靜慮生故。
T1562_.29.0549b24: 若得靜慮者定成此律儀。靜慮眷屬亦名靜
T1562_.29.0549b25: 慮。道生律儀聖者皆成就。此復二種。謂學及
T1562_.29.0549b26: 無學。於前所説三律儀中。何等律儀隨心而
T1562_.29.0549b27: 轉。唯後二種。謂靜慮生及道生。二非別解脱。
T1562_.29.0549b28: 所以者何。異心無心亦恒轉故。靜慮無漏二
T1562_.29.0549b29: 種律儀亦名斷律儀。依何位建立。頌曰
T1562_.29.0549c01:     未至九無間 倶生二名斷
T1562_.29.0549c02: 論曰。未至定中九無間道倶生靜慮無漏律
T1562_.29.0549c03: 儀。以能永斷欲*𢋨惡戒及能起惑名斷律
T1562_.29.0549c04: 儀。唯未至定中有斷對治故。由此但攝九無
T1562_.29.0549c05: 間道。此中尸羅滅惡戒故。由此或有靜慮
T1562_.29.0549c06: 律儀非斷律儀。應作四句。第一句者。除未
T1562_.29.0549c07: 至定九無間道有漏律儀。所餘有漏靜慮律
T1562_.29.0549c08: 儀。第二句者。依未至定九無間道無漏律儀。
T1562_.29.0549c09: 第三句者。依未至定九無間道有漏律儀。第
T1562_.29.0549c10: 四句者。除未至定九無間道無漏律儀。所餘
T1562_.29.0549c11: 一切無漏律儀。如是或有無漏律儀非斷律
T1562_.29.0549c12: 儀。應作四句。謂前四句逆次應知。若爾世尊
T1562_.29.0549c13: 所説略戒
T1562_.29.0549c14:     身律儀善哉 善哉語律儀
T1562_.29.0549c15:     意律儀善哉 善哉遍律儀
T1562_.29.0549c16: 又契經説。應善守護應善安住眼根律儀。此
T1562_.29.0549c17: 意根律儀以何爲自性。此二自性非無表色。
T1562_.29.0549c18: 若爾是何。頌曰
T1562_.29.0549c19:     正知正念合 名意根律儀
T1562_.29.0549c20: 論曰。意根律儀一一各用正知正念合爲自
T1562_.29.0549c21: 體。故契經説。眼見色已不喜不憂。恒安住
T1562_.29.0549c22: 捨正知正念。如是乃至意了法已。列別名已
T1562_.29.0549c23: 重説合言遮謂二律儀如次二爲體。今應思
T1562_.29.0549c24: 擇表及無表誰成就何齊何時分。且辨成無
T1562_.29.0549c25: 表律儀不律儀。頌曰
T1562_.29.0549c26:     住別解無表 未捨恒成現
T1562_.29.0549c27:     刹那後成過 不律儀亦然
T1562_.29.0549c28:     得靜慮律儀 恒成就過未
T1562_.29.0549c29:     聖初除過去 住定道成中
T1562_.29.0550a01: 論曰。住別解脱補特伽羅從初刹那乃至未
T1562_.29.0550a02: 遇捨學處等諸捨戒縁恒成現世。此別解脱
T1562_.29.0550a03: 律儀無表初刹那後亦成過去。前未捨言遍
T1562_.29.0550a04: 流至後。前生所得別解脱戒。於今受戒最初
T1562_.29.0550a05: 刹那。如靜慮律儀何不成過去。此責非理。此
T1562_.29.0550a06: 戒與心非同果故。離染心等皆同一果故。彼
T1562_.29.0550a07: 戒如心得過去生者。又別解脱未曾得故。應
T1562_.29.0550a08: 如勝品靜慮律儀。非初刹那中得過去生者。
T1562_.29.0550a09: 如説安住別解律儀。住不律儀應知亦爾。謂
T1562_.29.0550a10: 從初念乃至未過。受律儀等捨惡戒縁。恒
T1562_.29.0550a11: 成現世惡戒無表。初刹那後亦成過去。諸有
T1562_.29.0550a12: 獲得靜慮律儀。乃至未捨恒成過未。前生所
T1562_.29.0550a13: 失過去定律儀。今初刹那必還得彼故。此中
T1562_.29.0550a14: 應作簡別而説。以順決擇分所攝定律儀。初
T1562_.29.0550a15: 刹那中不成過去。餘生所得命終時捨。今生
T1562_.29.0550a16: 無容重得彼故。又非一切有情曾起有涅槃
T1562_.29.0550a17: 法者方可有彼故。一切聖者無漏律儀過去
T1562_.29.0550a18: 未來亦恒成就。有差別者謂初刹那必成未
T1562_.29.0550a19: 來非成過去。此類聖道先未起故。昔曾未得
T1562_.29.0550a20: 創得名初。先得已失今創得時亦得過去。已
T1562_.29.0550a21: 曾生者初刹那後乃至未捨亦成過去。乃至
T1562_.29.0550a22: 未般無餘依位恒成未來。若有現住靜慮彼
T1562_.29.0550a23: 道如次成現在靜慮道律儀。非出觀時有成
T1562_.29.0550a24: 現在。理應但説在定道時。成現在世定道無
T1562_.29.0550a25: 表。不應言住如住果言。唯説果成非果現起。
T1562_.29.0550a26: 今但言住云何得知定道現前非但成就。是
T1562_.29.0550a27: 故彼説猶令生疑。不能定顯成現無表故應
T1562_.29.0550a28: 但説在定道言。雖説住言勞而無用。今詳彼
T1562_.29.0550a29: 意前文已説成就去來。此句正明成就中世。
T1562_.29.0550b01: 故知説住顯起非成。以非唯成證成現故。定
T1562_.29.0550b02: 道無表隨心轉故。散心現前必無彼故。已辨
T1562_.29.0550b03: 安住善惡律儀。住中云何。頌曰
T1562_.29.0550b04:     住中有無表 初成中後二
T1562_.29.0550b05: 論曰。言住中者謂非律儀非不律儀。彼所起
T1562_.29.0550b06: 業不必一切皆有無表。若有無表即是善戒。
T1562_.29.0550b07: 或是惡戒種類所攝。或非二類彼初刹那但
T1562_.29.0550b08: 成中世。謂成現在此是過去未來中故。初刹
T1562_.29.0550b09: 那後未捨以來。恒成過現二世無表。若有安
T1562_.29.0550b10: 住律不律儀。亦有成惡善無表不。設有成者
T1562_.29.0550b11: 爲經幾時。頌曰
T1562_.29.0550b12:     住律不律儀 起染淨無表
T1562_.29.0550b13:     初成中後二 至染淨勢終
T1562_.29.0550b14: 論曰。若住律儀由勝煩惱。作殺縛等諸不善
T1562_.29.0550b15: 業。由此便發不善無表。住不律儀由淳淨信。
T1562_.29.0550b16: 作禮佛等諸勝善業。由此亦發諸善無表。乃
T1562_.29.0550b17: 至此二心未斷來所發無表恒時相續。然其
T1562_.29.0550b18: 初念唯成現在。第二念等通成過現。已辨成
T1562_.29.0550b19: 無表。成表業云何。頌曰
T1562_.29.0550b20:     表正作成中 後成過非未
T1562_.29.0550b21:     有覆及無覆 唯成就現在
T1562_.29.0550b22: 論曰。一切安住律不律儀。及住中者乃至正
T1562_.29.0550b23: 作。諸表業來恒成現表。初刹那後至未捨來。
T1562_.29.0550b24: 恒成過去必無成就。未來表者不隨心色。勢
T1562_.29.0550b25: 微劣故。諸散無表亦同此釋。有覆無覆二
T1562_.29.0550b26: 無記表。定無有能成就過未。法力劣故。唯
T1562_.29.0550b27: 能引起法倶行得。得力劣故。不能引生自類
T1562_.29.0550b28: 相續。可法滅已追得言成。亦無功能逆得當
T1562_.29.0550b29: 法。豈不此表如能起心。亦應有成去來世者。
T1562_.29.0550c01: 此表力劣由彼劣故。此責非理所起劣於能
T1562_.29.0550c02: 起心故。所以然者。如無記心能發表業。所發
T1562_.29.0550c03: 表業不生無表。故知所起劣能起心。如律儀
T1562_.29.0550c04: 名既有差別。不律儀號亦有別耶。亦有云何。
T1562_.29.0550c05: 頌曰
T1562_.29.0550c06:     惡行惡戒業 業道不律儀
T1562_.29.0550c07: 論曰。此惡行等五種異名。是不律儀名之差
T1562_.29.0550c08: 別。是諸智者所訶厭故。果非愛故立惡行名。
T1562_.29.0550c09: 障淨尸羅故名惡戒。身語所造故名爲業。根
T1562_.29.0550c10: 本所攝能暢業思。業所遊路故名業道。不靜
T1562_.29.0550c11: 身語名不律儀。然業道名唯目初念。通初後
T1562_.29.0550c12: 位立餘四名。今應思擇若成就表亦無表耶。
T1562_.29.0550c13: 應作四句。頌曰
T1562_.29.0550c14:     成表非無表 住中劣思作
T1562_.29.0550c15:     捨未生表聖 成無表非表
T1562_.29.0550c16: 論曰。唯成就表非無表者。謂住非律非不律
T1562_.29.0550c17: 儀。劣善惡思造善造惡。身語二業唯能發表。
T1562_.29.0550c18: 此尚不能發無表業。況諸無記思所發表。除
T1562_.29.0550c19: 有依福及成業道。彼雖劣思起亦發無表故
T1562_.29.0550c20: 唯成無表。非表業者謂異生聖補特伽羅。今
T1562_.29.0550c21: 表未生先生已捨。豈不已得靜慮異生。今表
T1562_.29.0550c22: 未生先生已失。亦成無表非表業耶。何故頌
T1562_.29.0550c23: 中但摽於聖。非*異生者理亦可然。何故釋
T1562_.29.0550c24: 中摽*異生者倶成非句。如理應思
T1562_.29.0550c25: *説一切有部順正理論*卷第三十六
T1562_.29.0550c26:
T1562_.29.0550c27:
T1562_.29.0550c28:
T1562_.29.0550c29:
T1562_.29.0551a01:
T1562_.29.0551a02:
T1562_.29.0551a03: 阿毘達磨順正理論卷第三十七
T1562_.29.0551a04:   尊者衆賢造
T1562_.29.0551a05:  *三藏法師玄奘奉  詔譯 
T1562_.29.0551a06:   *辯業品第四之五
T1562_.29.0551a07: 如是建立表與無表及成就已。於中律儀三
T1562_.29.0551a08: 種差別云何而得。頌曰
T1562_.29.0551a09:     定生得定地 彼聖得道生
T1562_.29.0551a10:     別解脱律儀 得由他教等
T1562_.29.0551a11: 論曰。靜慮律儀與心倶得。若得有漏近分根
T1562_.29.0551a12: 本。靜慮地心靜慮律儀。爾時便得彼心倶故。
T1562_.29.0551a13: 從無色界歿生色界時。隨得彼地中生得靜
T1562_.29.0551a14: 慮。即亦得彼倶行律儀。無漏律儀亦心倶
T1562_.29.0551a15: 故。若得無漏近分根本靜慮地心。爾時便得
T1562_.29.0551a16: 此復二種。謂由加行及離染故。由加行者如
T1562_.29.0551a17: 得勝進加行道攝。由離染者如得無間解脱
T1562_.29.0551a18: 道攝。彼聲爲顯前靜慮心。復説聖言簡取無
T1562_.29.0551a19: 漏。六靜慮地有無漏心。謂未至中間及四根
T1562_.29.0551a20: 本定非三近分如後當辨。頌言定生得定
T1562_.29.0551a21: 地者。此言有失以定地言總攝此地所有諸
T1562_.29.0551a22: 法律儀。亦是此地所收是則得律儀。由得律
T1562_.29.0551a23: 儀故若作是説便無所成。經主此中應自思
T1562_.29.0551a24: 擇。故但應説得靜慮言。別解脱律儀由他教
T1562_.29.0551a25: 等得。能教他者説名爲他。從如是他教力發
T1562_.29.0551a26: 戒故。説此戒由他教得。此復二種。謂從僧
T1562_.29.0551a27: 伽補特伽羅有差別故。從僧伽得者謂苾芻
T1562_.29.0551a28: 苾芻尼及正學戒。從補特伽羅得者謂餘五
T1562_.29.0551a29: 種戒。諸毘奈耶毘婆沙師説。有十種得具戒
T1562_.29.0551b01: 法。爲攝彼故復説等言。何者爲十。一由自
T1562_.29.0551b02: 然謂佛獨覺自然。謂智以不從師證此智時
T1562_.29.0551b03: 得具足戒。二由佛命善來苾芻。謂耶舍等由
T1562_.29.0551b04: 本願力佛威加故。三由得入正性離生。謂五
T1562_.29.0551b05: 苾芻由證見道得具足戒。四由信受佛爲大
T1562_.29.0551b06: 師謂大迦葉。五由善巧酬答所問謂蘇陀夷。
T1562_.29.0551b07: 六由敬受八尊重法謂大生主。七由遣使謂
T1562_.29.0551b08: 法授尼。八由持律爲第五人謂於邊國。九由
T1562_.29.0551b09: 十衆謂於中國。十由三説歸佛法僧。謂六十
T1562_.29.0551b10: 賢部共集受具戒。此中或由本願力故。或阿
T1562_.29.0551b11: 世耶極圓滿故。或薄伽梵威所加故。隨其所
T1562_.29.0551b12: 應得具足戒。如是所説別解律儀。應齊幾時
T1562_.29.0551b13: 要期而受。頌曰
T1562_.29.0551b14:     別解脱律儀 盡壽或晝夜
T1562_.29.0551b15: 論曰。七衆所依別解脱戒。唯應盡壽要期而
T1562_.29.0551b16: 受。近住所依別解脱戒。唯一晝夜要期而受。
T1562_.29.0551b17: 此時定爾何因故然非毘奈耶相應義理。非
T1562_.29.0551b18: 一切智者能測量其實。謂有何因別解脱戒。有
T1562_.29.0551b19: 於衆内執三衣等。禮衆求師審問遮難。白四
T1562_.29.0551b20: 羯磨爲先故得。或有但籍補特伽羅教命等
T1562_.29.0551b21: 縁爲先故得。或有得戒不籍外縁。此等必應
T1562_.29.0551b22: 有決定理。佛知而説非餘所量。又以何因造
T1562_.29.0551b23: 無間者。後雖悔愧修諸善業。於因果理能定
T1562_.29.0551b24: 信知。而於身中戒無容發故。佛遮彼出家受
T1562_.29.0551b25: 具。定知別有順受戒身。以受尸羅能救惡趣。
T1562_.29.0551b26: 非所受戒於無間生。必定能招所應受果。亦
T1562_.29.0551b27: 非於後無招果能。又非彼人非佛悲境。理應
T1562_.29.0551b28: 定有律儀種性。唯依此處餘處不生。是故
T1562_.29.0551b29: 不應徴其所以。有餘師説。世尊覺知戒時邊
T1562_.29.0551c01: 際但有二種。一壽命邊際。二晝夜邊際。重説
T1562_.29.0551c02: 晝夜爲半月等。故佛但説二受戒時。何法名
T1562_.29.0551c03: 時非離諸行。但光闇位四洲不同。如次應知
T1562_.29.0551c04: 立爲晝夜。此中經部作如是言。二邊際中盡
T1562_.29.0551c05: 壽可爾。於命終後雖有要期。而不能生別解
T1562_.29.0551c06: 脱戒。依身別故別依身中。無加行故無憶念
T1562_.29.0551c07: 故。一晝夜後或五或十。晝夜等中受近住戒。
T1562_.29.0551c08: 何法爲障令彼衆多。近住律儀非亦得起。彼
T1562_.29.0551c09: 如是説豈不違經。遍覽諸經曾不見説過晝
T1562_.29.0551c10: 夜受近住律儀。汝等何縁以己劣慧貶量諸
T1562_.29.0551c11: 佛一切智境。數言五夜等受近住律儀。以佛
T1562_.29.0551c12: 經中唯説晝夜故。對法者亦作是言。近住律
T1562_.29.0551c13: 儀唯晝夜受。必應有法能爲障礙。令過晝夜
T1562_.29.0551c14: 彼戒不生。故佛經中唯説晝夜。然彼復説應
T1562_.29.0551c15: 共尋思。爲佛正觀一晝夜後理無容起近住
T1562_.29.0551c16: 律儀。故於經中説一晝夜。爲觀所化根難
T1562_.29.0551c17: 調者。且應授與一晝夜戒。依何理教作如是
T1562_.29.0551c18: 言。過此戒生不違理故。復減於此何理相違。
T1562_.29.0551c19: 謂所化根有難調者。已許爲説晝夜律儀。何
T1562_.29.0551c20: 不爲調漸難調者。説唯一夜一晝須臾。以難
T1562_.29.0551c21: 調根有多品故。由此知有近住定時。若減若
T1562_.29.0551c22: 増便不發戒。世尊觀見故唯説此。是故經部
T1562_.29.0551c23: 與正理師無諍理中横興諍論。依何邊際得
T1562_.29.0551c24: 不律儀。頌曰
T1562_.29.0551c25:     惡戒無晝夜 以非如善受
T1562_.29.0551c26: 論曰。要期盡壽造諸惡業得不律儀非一晝
T1562_.29.0551c27: 夜如近住戒。所以者何。以此非如善戒受故。
T1562_.29.0551c28: 謂必無有立限對師受不律儀。如近住戒我
T1562_.29.0551c29: 一晝夜定受不律儀。此是智人所訶厭業故。
T1562_.29.0552a01: 雖亦無有立限對師我當盡形造諸惡業。而
T1562_.29.0552a02: 由發起壞善意樂。欲永造惡得不律儀。非起
T1562_.29.0552a03: 暫時造惡意樂。無師而有得不律儀。故不律
T1562_.29.0552a04: 儀無一晝夜。然近住戒功徳可欣。由現對師
T1562_.29.0552a05: 要期受力。雖無畢竟壞惡意樂。而於一晝夜
T1562_.29.0552a06: 得近住律儀。故得不律儀與得律儀異。此倶
T1562_.29.0552a07: 實有已廣成立説一晝夜近住律儀。欲正受
T1562_.29.0552a08: 時當如何受。頌曰
T1562_.29.0552a09:     近住於晨旦 下座從師受
T1562_.29.0552a10:     隨教説具支 離嚴飾晝夜
T1562_.29.0552a11: 論曰。近住律儀於晨旦受。謂受此戒要日出
T1562_.29.0552a12: 時。此戒要經一晝夜故。諸有先作如是要期。
T1562_.29.0552a13: 我當恒於月八日等決定受此近住律儀。若
T1562_.29.0552a14: 旦有礙縁齋竟亦得受。言下座者謂在師前
T1562_.29.0552a15: 居卑劣座身心謙敬。身謙敬者或蹲或跪曲
T1562_.29.0552a16: 躬合掌唯除有病。心謙敬者於施戒師心不
T1562_.29.0552a17: 輕慢於三寶所生極尊重殷淨信心。以諸律
T1562_.29.0552a18: 儀從敬信發。若不謙敬不發律儀。此必從師
T1562_.29.0552a19: 無容自受。以後若遇諸犯戒縁由愧戒師能
T1562_.29.0552a20: 不違犯。謂彼雖闕自法増上由世増上亦能
T1562_.29.0552a21: 無犯。受此律儀應隨師教。受者後説勿前勿
T1562_.29.0552a22: 倶。如是方成從師教受。異此授受二倶不成。
T1562_.29.0552a23: 具受八支方成近住。隨有所闕近住不成。諸
T1562_.29.0552a24: 遠離支互相屬故。由是四種離殺等支。於一
T1562_.29.0552a25: 身中可倶時起。以諸遠離相繋屬中或少或
T1562_.29.0552a26: 多相差別故。受此戒者必離嚴飾憍逸處故。
T1562_.29.0552a27: 常嚴身具不必須捨。縁彼不能生其憍逸如
T1562_.29.0552a28: 新異故。受此律儀必須晝夜。謂至明旦日
T1562_.29.0552a29: 初出時。經如是時戒恒相續。異此受者唯生
T1562_.29.0552b01: 妙行不得律儀。然爲令招可愛果故亦應爲
T1562_.29.0552b02: 受。又若如斯盡晝夜受。具制屠獵姦盜有情。
T1562_.29.0552b03: 近住律儀深成有用。言近住者謂此律儀近
T1562_.29.0552b04: 阿羅漢住以隨學彼故。有説。此近盡壽戒
T1562_.29.0552b05: 住。有説。此戒近時而住。如是律儀或名長養。
T1562_.29.0552b06: 長養薄少善根有情令其善根漸増多故。何
T1562_.29.0552b07: 縁受此近住律儀。必具八支非増非減。頌
T1562_.29.0552b08:
T1562_.29.0552b09:     戒不逸禁支 四一三如次
T1562_.29.0552b10:     爲防諸性罪 失念及憍逸
T1562_.29.0552b11: 論曰。八中前四是尸羅支。謂離殺生至虚誑
T1562_.29.0552b12: 語。由此四種離性罪故。次有一種是不放逸
T1562_.29.0552b13: 支。謂離飮諸酒生放逸處。雖受尸羅若飮諸
T1562_.29.0552b14: 酒。心則放逸毀犯尸羅。醉必無能護餘支故。
T1562_.29.0552b15: 後有三種是禁約支。謂離塗飾香鬘乃至食
T1562_.29.0552b16: 非時食。以能隨順厭離心故。厭離能證律儀
T1562_.29.0552b17: 果故。何縁具受如是三支。若不具支便不能
T1562_.29.0552b18: 離性罪失念憍逸過失。謂初離殺至虚誑語
T1562_.29.0552b19: 能防性罪。離貪瞋癡所起殺等諸惡業故。次
T1562_.29.0552b20: 離飮酒能防失念。以飮酒時能令忘失應不
T1562_.29.0552b21: 應作諸事業故。則不能護餘遠離支。後離餘
T1562_.29.0552b22: 三能防憍逸。以若受用種種香鬘高廣床座
T1562_.29.0552b23: 習近歌舞。心便憍擧尋即毀戒。由遠彼故心
T1562_.29.0552b24: 便離憍。謂香鬘等若恒受用。尚順憍慢爲犯
T1562_.29.0552b25: 戒縁。況受新奇曾未受者。故一切種皆應捨
T1562_.29.0552b26: 離。若有能持依時食者。以能遮止恒時食故。
T1562_.29.0552b27: 便憶自受近住律儀。能於世間深生厭離。若
T1562_.29.0552b28: 非時食二事倶無。數食能令心縱逸故。由此
T1562_.29.0552b29: 大義故具受三。有餘師言。離非時食名爲齋
T1562_.29.0552c01: 體。餘有八種説名齋支。塗飾香鬘舞歌觀聽
T1562_.29.0552c02: 分爲二故。若作此執便違契經。契經説離非
T1562_.29.0552c03: 時食已。便作是説。此第八支我今隨聖阿羅
T1562_.29.0552c04: 漢學隨行隨作。若爾有何別齋體而説此八
T1562_.29.0552c05: 名齋支。毘婆沙師作如是説。離非時食是齋
T1562_.29.0552c06: 亦齋支。所餘七支是齋支非齋。如正見是道
T1562_.29.0552c07: 亦道支。餘七支是道支非道。擇法覺是覺亦
T1562_.29.0552c08: 覺支。餘六支是覺支非覺。三摩地是靜慮亦
T1562_.29.0552c09: 靜慮支。所餘支是靜慮支非靜慮。經主於此
T1562_.29.0552c10: 謬作是責。不可正見等即正見等支。若謂前
T1562_.29.0552c11: 生正見等爲後生正見等支。則初刹那聖道
T1562_.29.0552c12: 等應不具有八支等。非毘婆沙説正見等其
T1562_.29.0552c13: 體即是正見等支。亦非前生正見等爲後生
T1562_.29.0552c14: 正見等支。然於倶生正見等八。唯一正見有
T1562_.29.0552c15: 能尋求諸法相力説名爲道。以能尋求是道
T1562_.29.0552c16: 義故即此正見。復能隨順正思惟等故名爲
T1562_.29.0552c17: 支。所餘七支望倶生法能隨順故説名爲支。
T1562_.29.0552c18: 非能尋求不名爲道。實義如是。若就假名。餘
T1562_.29.0552c19: 七皆能長養正見。故思惟等亦得道名。見名
T1562_.29.0552c20: 道支亦不違理。是則一切亦道亦支。餘隨所
T1562_.29.0552c21: 應皆如是説。由此類釋齋戒八支。經主於中
T1562_.29.0552c22: 何憑説過。爲唯近事得受近住。爲餘亦有受
T1562_.29.0552c23: 近住耶。頌曰
T1562_.29.0552c24:     近住餘亦有 不受三歸無
T1562_.29.0552c25: 論曰。諸有未受近事律儀。一晝夜中歸依三
T1562_.29.0552c26: 寶。説三歸已受近住戒。彼亦受得近住律儀。
T1562_.29.0552c27: 異此則無除不知者。由意樂力亦發律儀。豈
T1562_.29.0552c28: 不三歸即成近事。如契經説佛告大名。諸有
T1562_.29.0552c29: 在家白衣男子。男根成就歸佛法僧。起殷淨
T1562_.29.0553a01: 心發誠諦語。自稱我是鄔波索迦。願尊憶持
T1562_.29.0553a02: 慈悲護念。齋是名曰鄔波索迦。此不相違受
T1562_.29.0553a03: 三歸位未成近事。所以者何。要發律儀成近
T1562_.29.0553a04: 事故。於何時發近事律儀。頌曰
T1562_.29.0553a05:     稱近事發戒 説如苾芻等
T1562_.29.0553a06: 論曰。起殷淨心發誠諦語。自稱我是鄔波索
T1562_.29.0553a07: 迦。願尊憶持慈悲護念。爾時乃發近事律儀。
T1562_.29.0553a08: 稱近事等言方發律儀故。以經復説我從今
T1562_.29.0553a09: 者乃至命終護生言故。若離稱號但受三歸
T1562_.29.0553a10: 成近事者。自稱我是近事等言便爲無用。依
T1562_.29.0553a11: 何義故説護生言。別解律儀護生得故。然有
T1562_.29.0553a12: 別誦言捨生者。此言意説捨殺生等。略去殺
T1562_.29.0553a13: 等但説捨生。彼雖已得近事律儀。爲令了知
T1562_.29.0553a14: 所應學處故。復爲説離殺生等五種戒相。令
T1562_.29.0553a15: 識堅持如得苾芻具足戒已。説重學處令識
T1562_.29.0553a16: 堅持勤策亦然。此亦應爾。是故近事必具律
T1562_.29.0553a17: 儀。非受三歸即成近事。頌曰
T1562_.29.0553a18:     若皆具律儀 何言一分等
T1562_.29.0553a19:     約能持故説
T1562_.29.0553a20: 論曰。經部於前所説義理心不生喜。復設是
T1562_.29.0553a21: 難若諸近事皆具律儀。何縁世尊言有四種。
T1562_.29.0553a22: 一能學一分。二能學少分。三能學多分。四能
T1562_.29.0553a23: 學滿分。豈不由此且已證成。非唯三歸即成
T1562_.29.0553a24: 近事。謂若別有但受三歸即成近事。如是近
T1562_.29.0553a25: 事非前所説四種所收。應更説有第五近事。
T1562_.29.0553a26: 此於學處全無所學。亦應説爲一近事故。佛
T1562_.29.0553a27: 觀近事非離律儀。故契經中唯説四種。雖諸
T1562_.29.0553a28: 近事皆具律儀。然約能持故説四種。謂雖具
T1562_.29.0553a29: 受五支律儀。而後遇縁或便毀缺。其中或有
T1562_.29.0553b01: 於諸學處能持一分。乃至或有具持五支故
T1562_.29.0553b02: 作是説。能持先所受故説能學言。不爾應言
T1562_.29.0553b03: 受一分等。故此四種但據能持。經主此中作
T1562_.29.0553b04: 如是説。如是所執違越契經。如何違經。謂無
T1562_.29.0553b05: 經説自稱我是近事等言便發五戒。此經不
T1562_.29.0553b06: 説我從今者乃至命終捨生言故。經如何説
T1562_.29.0553b07: 如大名經。唯此經中説近事相。餘經不爾故
T1562_.29.0553b08: 違越經。然餘經説。我從今時乃至命終捨生
T1562_.29.0553b09: 歸淨。是歸三寶發誠信言。此中顯示已見諦
T1562_.29.0553b10: 者由得證淨。擧命自要表於正法深懷愛重。
T1562_.29.0553b11: 乃至爲救自生命縁。終不捨於如來正法。非
T1562_.29.0553b12: 彼爲欲説近事相。故説如是捨生等言。未審
T1562_.29.0553b13: 此中經主説意。爲欲勸勵我國諸師。受持外
T1562_.29.0553b14: 方經部所誦。爲受持佛所説契經。然有衆經
T1562_.29.0553b15: 不違正理。外方經部曾不受持。有阿笈摩越
T1562_.29.0553b16: 於總頌。彼率意造還自受持。經主豈容令我
T1562_.29.0553b17: 國内善鑒聖教諸大論師。同彼背眞受持僞
T1562_.29.0553b18: 教。且經所説我從今時。乃至命終捨生等者。
T1562_.29.0553b19: 何理唯説得證淨人。非諸異生亦立此誓。諸
T1562_.29.0553b20: 異生類將受律儀。亦有如斯堅固意樂。乃至
T1562_.29.0553b21: 爲救自生命縁。終不虧違所受學處。如斯誓
T1562_.29.0553b22: 受世現可得。然此文句大名經中。現有受持
T1562_.29.0553b23: 不違正理。故不應捨所誦正文。設大名經無
T1562_.29.0553b24: 此文句。於我宗義亦無所違。非我宗言説此
T1562_.29.0553b25: 文句。究竟方發近事律儀。由説自稱我是近
T1562_.29.0553b26: 事。請持護念便發律儀。以自發言表爲弟子。
T1562_.29.0553b27: 如大迦葉得具足戒世尊既説鄔波索迦。應
T1562_.29.0553b28: 具受持五種學處。彼説我是鄔波索迦。必具
T1562_.29.0553b29: 律儀何勞致惑。如稱我是國大軍師。彼必具
T1562_.29.0553c01: 閑兵將事業。依如是喩智者應思。如是分明
T1562_.29.0553c02: 無過理教。若不忍受知奈之何。又經主言。約
T1562_.29.0553c03: 持犯戒説一分等。尚不應問況應爲答。誰有
T1562_.29.0553c04: 已解近事律儀必具五支。而不能解於所學
T1562_.29.0553c05: 處持一非餘。乃至具持名一分等。由彼未解
T1562_.29.0553c06: 近事律儀受量少多故應請問。凡有幾種鄔
T1562_.29.0553c07: 波索迦能學學處。答言有四鄔波索迦。謂能
T1562_.29.0553c08: 學一分等猶未能了。復問何名能學一分。乃至
T1562_.29.0553c09: 廣説此全無理。唯對法宗所説理中應問答
T1562_.29.0553c10: 故。雖知近事必具律儀而未了知。隨犯一種
T1562_.29.0553c11: 爲越一切爲一非餘。由有此疑故應請問。諸
T1562_.29.0553c12: 部若有未見此文。於此義中迄今猶諍。若異
T1562_.29.0553c13: 此者佛經數言。鄔波索迦具五學處。誰有於
T1562_.29.0553c14: 此已善了知。而復懷疑問受多少。設許爾者
T1562_.29.0553c15: 疑問相違。謂彼本疑受量多少。而問有幾能
T1562_.29.0553c16: 學學處。答學一分等豈除本所疑。故彼義中
T1562_.29.0553c17: 不應問答。經主於此不正尋思。於諍理中懷
T1562_.29.0553c18: 朋黨執。翻言對法所説義中。問尚不應況應
T1562_.29.0553c19: 爲答。有餘師説。由別契經證離律儀亦成近
T1562_.29.0553c20: 事。如契經説齊何名爲鄔波索迦尸羅圓滿。
T1562_.29.0553c21: 謂有近事能斷殺生能離殺生乃至飮酒。故
T1562_.29.0553c22: 知近事有闕律儀。彼於此經甚迷義意。此經
T1562_.29.0553c23: 意説無漏尸羅。以此中無盡壽聲故。又如經
T1562_.29.0553c24: 説齊何名爲鄔波索迦信根圓滿。謂有近事
T1562_.29.0553c25: 於如來所住有根信乃至廣説。不可説有鄔波
T1562_.29.0553c26: 索迦此信不成即全無信。如此經説信圓滿言
T1562_.29.0553c27: 但約無漏。故知所説戒。圓滿言非據有漏。但
T1562_.29.0553c28: 據無漏説如是言。是故不應引此經説。證有
T1562_.29.0553c29: 近事不具律儀。無漏戒中無離飮酒。故此所
T1562_.29.0554a01: 釋。理必不然。此難不然。此經顯説無漏戒
T1562_.29.0554a02: 體有勝能故。謂佛顯示無漏戒力。能令所受
T1562_.29.0554a03: 近事律儀。乃至遮戒亦定無犯。故此經約無
T1562_.29.0554a04: 漏尸羅説離飮酒亦無有失。故契經説見圓
T1562_.29.0554a05: 滿者。終不故思犯諸學處。或此經説尸羅圓
T1562_.29.0554a06: 滿。欲顯尸羅遍清淨義。謂於五戒全無毀缺。
T1562_.29.0554a07: 方名尸羅遍清淨者。依遍清淨立圓滿名。若
T1562_.29.0554a08: 決定無離戒近事。便違經説。或有一類具信
T1562_.29.0554a09: 非戒鄔波索迦。此不相違此説近事不能具
T1562_.29.0554a10: 足。持五戒者名爲具信非具尸羅。或此具言
T1562_.29.0554a11: 顯可讃義。如言此劍磨已具色。非此未磨色
T1562_.29.0554a12: 全非有。戒亦應爾可讃名具。戒具衆徳立
T1562_.29.0554a13: 可讃名。與此相違名不具戒。若闕律儀亦名
T1562_.29.0554a14: 近事。苾芻勤策闕亦應成。然經主言何縁不
T1562_.29.0554a15: 許。由佛教力施設不同。雖闕律儀而成近事。
T1562_.29.0554a16: 苾芻勤策要具律儀。此率己情無經説故。彼
T1562_.29.0554a17: 前已説唯大名經説近事相餘經不爾。今應
T1562_.29.0554a18: 定説世尊於何説離律儀而成近事。曾聞經
T1562_.29.0554a19: 部有作是執。亦有無戒勤策苾芻。彼執便同
T1562_.29.0554a20: 布剌拏等諸外道見非佛法宗。一切律儀品
T1562_.29.0554a21: 類等不。品類非等有三品故。下中上別隨何
T1562_.29.0554a22: 故成。頌曰
T1562_.29.0554a23:     下中上隨心
T1562_.29.0554a24: 論曰。八衆所受別解脱戒。隨受心力成上中
T1562_.29.0554a25: 下。由如是理諸阿羅漢。或有成就下品律儀。
T1562_.29.0554a26: 然諸異生或成上品。此中上座作是撥言。如
T1562_.29.0554a27: 是所宗違正理教。若必爾者是則應無勇猛
T1562_.29.0554a28: 正勤修持禁戒。世尊亦説軌則所行皆得圓
T1562_.29.0554a29: 滿。於微細罪見大怖畏。此但爲持如先所得
T1562_.29.0554b01: 令不毀壞。故應發起勇猛正勤。非由修持令
T1562_.29.0554b02: 下中品轉成中上。亦非由起勇猛正勤。便捨
T1562_.29.0554b03: 下中得中上戒。由此即釋所引契經。亦但就
T1562_.29.0554b04: 持如先所得。能於毀犯微細罪中見大怖畏
T1562_.29.0554b05: 故作是説。不言由此令戒漸増。又彼所言諸
T1562_.29.0554b06: 有爲法刹那不住。故所受戒由衆縁力及阿
T1562_.29.0554b07: 世耶。從下生中從中生上此亦非理。所受律
T1562_.29.0554b08: 儀依殊勝縁方得生故。謂所受戒必託受縁。
T1562_.29.0554b09: 得已無容數數重受。若先受已後離受縁。汎
T1562_.29.0554b10: 遇餘縁可更得者。先未受戒汎遇餘縁。亦應
T1562_.29.0554b11: 可得無差別故。雖諸有爲皆託縁起。而戒必
T1562_.29.0554b12: 託。殊勝縁生。故彼所言定不應理。依何義説
T1562_.29.0554b13: 鄔波索迦彼先歸依佛法僧寶。親近承事所
T1562_.29.0554b14: 尊重師。便獲尸羅故名近事。或能習近如理
T1562_.29.0554b15: 所爲。壞惡事業故名近事。或能親近事佛爲
T1562_.29.0554b16: 師故名近事。分同諸佛得淨尸羅善意樂故。
T1562_.29.0554b17: 如有頌
T1562_.29.0554b18:     居遠而近佛 由勤勇歸禮
T1562_.29.0554b19:     有悲離惡想 故名爲近事
T1562_.29.0554b20: 今應思擇。無智世間所事種種諸天神衆。爲
T1562_.29.0554b21: 諸近事應禮彼天。如禮世尊爲不應禮。何縁
T1562_.29.0554b22: 於此欻爾生疑。以於世間現有一類。事邪天
T1562_.29.0554b23: 愛染習其心。樂率己情作諸事業。不依理教
T1562_.29.0554b24: 妄作是言。鄔波索迦應禮天衆。佛聽許故。謂
T1562_.29.0554b25: 佛聽許供養天神。故契經言供養天者名奉
T1562_.29.0554b26: 佛教。又隨念故謂世尊説應隨念天故應禮
T1562_.29.0554b27: 天。如説隨念佛法僧寶。又不遮故。謂無經
T1562_.29.0554b28: 遮鄔波索迦禮諸天衆。又有恩故。謂彼諸天
T1562_.29.0554b29: 承奉合儀能與恩福。又能損故。謂彼天神承
T1562_.29.0554c01: 奉失儀能爲大損。故諸近事應禮天神。略敍
T1562_.29.0554c02: 彼宗所説如是此皆非理。且彼所言佛聽許
T1562_.29.0554c03: 故。應禮天者佛意不然簡別説故。謂彼經説
T1562_.29.0554c04: 諸淨施主。於諸應受祠祀天神。於時時間應
T1562_.29.0554c05: 以三事無倒供養以禮承奉。彼於施主必起
T1562_.29.0554c06: 善心。哀愍護念令無損惱。一於時時應施嚴
T1562_.29.0554c07: 淨。二於時時應施供具。三於時時應施頌願。
T1562_.29.0554c08: 以標三事爲決定因。證知世尊除三事外。凡
T1562_.29.0554c09: 所施作皆非所許。非標數名便顯定義。如説
T1562_.29.0554c10: 地動不犯等言。謂如經言四因縁故大地震
T1562_.29.0554c11: 動。非不更有四因縁外地動因縁。又如經言
T1562_.29.0554c12: 諸阿羅漢。能於五處畢竟不犯。非不更有餘
T1562_.29.0554c13: 不犯處。又如經説在家出家於五處中應數
T1562_.29.0554c14: 觀察。非不更有餘處應觀。如是等言其類非
T1562_.29.0554c15: 一。此亦應爾非決定因。此救不然如動地等。
T1562_.29.0554c16: 餘經説有不可得故。此標定數非於餘經。有
T1562_.29.0554c17: 不定言如動地等。以此爲證知此經中標列
T1562_.29.0554c18: 數名顯決定理。除此餘理無容有故。或應
T1562_.29.0554c19: 所説蘊處界等如此數名皆成不定。或如所
T1562_.29.0554c20: 説蘊處界等。動地因等數亦應定。何縁一類
T1562_.29.0554c21: 標列數名。所顯義中或定不定。以於餘處除
T1562_.29.0554c22: 此所明或不見餘或見餘故。若一切處以言
T1562_.29.0554c23: 説同執事皆等便成大過。若謂經説供養等
T1562_.29.0554c24: 言。即已顯成應禮拜者。則佛應遣諸天神
T1562_.29.0554c25: 衆。亦應禮拜能祠施主。如彼經言諸天神衆。
T1562_.29.0554c26: 既被供養及承奉已。應反供養等以報施主
T1562_.29.0554c27: 恩。是故此中但據隨彼所樂欲事。皆正供承
T1562_.29.0554c28: 名供養等非申禮敬。諸天神衆於近事邊無
T1562_.29.0554c29: 敢希求禮敬事故。如國君主於諸苾芻。定
T1562_.29.0555a01: 無希求禮敬事者。懼損功徳及壽命故。如契
T1562_.29.0555a02: 經説毘沙門天。請大目連舍利子等五百聖
T1562_.29.0555a03: 衆。至自宮中。設供養已請施頌願。復請從今
T1562_.29.0555a04: 諸出家者及近事等。至我寺中一切皆應施
T1562_.29.0555a05: 我頌願。我等眷屬亦從今時毎以專誠護持
T1562_.29.0555a06: 正法。令佛弟子出家在家。於一切時恒無惱
T1562_.29.0555a07: 害。時二大聖許其所請。遍告一切出家在家
T1562_.29.0555a08: 諸有受持佛禁戒者。從今以去至天寺中皆
T1562_.29.0555a09: 應如法施天頌願。然未曾令合掌敬禮。由此
T1562_.29.0555a10: 等證定知世尊於此經中非許禮敬。言隨念
T1562_.29.0555a11: 故應禮天者。亦不應理迷經義故。謂經意説
T1562_.29.0555a12: 應作念言。彼諸有情成就信等。從此捨命已
T1562_.29.0555a13: 得上生四大王天及餘天衆。我亦成就信等
T1562_.29.0555a14: 善法亦應同彼當得生天。令隨念天與己同
T1562_.29.0555a15: 徳。非令禮敬名隨念天。故引此經於彼非證
T1562_.29.0555a16: 言不遮故。應禮天者亦不應理義已遮故。經
T1562_.29.0555a17: 唯許三事供養天神。豈不此定言已遮禮敬。
T1562_.29.0555a18: 又准略説毘柰耶中亦已義遮禮天神故。謂
T1562_.29.0555a19: 佛曾説略毘柰耶告諸苾芻。我隨文句所遮
T1562_.29.0555a20: 制者皆不應行。所開許者汝等應行。若非所
T1562_.29.0555a21: 遮非所開許順穢違淨皆不應行。順淨違穢汝
T1562_.29.0555a22: 等應行。既執如來不遮近事禮諸天衆。亦不
T1562_.29.0555a23: 曾見開許近事禮諸天神。豈不此應第三聚
T1562_.29.0555a24: 攝。然諸近事若禮天神。如是所爲順穢違淨。
T1562_.29.0555a25: 理應是佛所不許行。是則還成佛已遮制言
T1562_.29.0555a26: 不遮故。因不極成何縁禮天順穢違淨。以若
T1562_.29.0555a27: 近事樂禮天神。便與外道等無差別。愛樂
T1562_.29.0555a28: 邪徒所作業故。又若近事禮敬天神。則應愛
T1562_.29.0555a29: 重讃天邪論。便與愛樂敬天邪徒同禀尸羅
T1562_.29.0555b01: 作諸勞侶。由此方便習近邪師。墮惡趣因漸
T1562_.29.0555b02: 堅増盛。從此展轉乃至多生亦樂多行如是
T1562_.29.0555b03: 邪行。又若禮敬諸邪天神。因此便憎如來
T1562_.29.0555b04: 聖教。以無不敬邪天神者。聞佛功徳生憤恚
T1562_.29.0555b05: 心。乍可處中心無憎愛。又於過失禮敬持心
T1562_.29.0555b06: 必定怨嫌敬功徳者。何縁信奉大力天神而
T1562_.29.0555b07: 説名爲敬過失者。以彼禮敬恒樂於他。摧伏
T1562_.29.0555b08: 背恩害諂誑等。有過失境爲増上故。由此唯
T1562_.29.0555b09: 有無聞愚夫。於彼天神深生敬愛。若諸賢聖
T1562_.29.0555b10: 唯於斷滅遠離寂靜。大智悲等衆徳集成。諸
T1562_.29.0555b11: 佛世尊深生敬愛。依如是義故有。頌*言
T1562_.29.0555b12:     貧賤有希怖 愚類敬天神
T1562_.29.0555b13:     富貴無悕求 智人唯敬佛
T1562_.29.0555b14: 又若近事禮敬天神。引多有情作大衰損。謂
T1562_.29.0555b15: 事天者咸作是言。鄔波索迦深閑佛教。現來
T1562_.29.0555b16: 禮敬我所事天。必於天神有懷敬信。善哉我
T1562_.29.0555b17: 等無倒歸依。又諸世間樂觀察者。推尋佛教
T1562_.29.0555b18: 未究其眞。覩此便生如是僻執。佛教應似世
T1562_.29.0555b19: 間書傳。不能決定辯眞義理。乃令如是解佛
T1562_.29.0555b20: 教人。還來歸依諸天神衆。引如是等無量有
T1562_.29.0555b21: 情。令増邪執名大衰損。近事如是禮敬天神。
T1562_.29.0555b22: 違淨順穢佛所遮止。故不應言不遮止故。又
T1562_.29.0555b23: 不遮止非應作因。如佛不遮苾芻捨戒。以曾
T1562_.29.0555b24: 無處佛作是言。苾芻不應捨所學戒。非於捨
T1562_.29.0555b25: 戒佛曾不遮。則諸苾芻法應捨戒。故不應説
T1562_.29.0555b26: 鄔波索迦應禮天神。佛不遮故言有恩故應
T1562_.29.0555b27: 禮天者亦不應理聞有怨故。傳聞熱病老死
T1562_.29.0555b28: 等苦。亦有是彼天神所作。不應定説於世有
T1562_.29.0555b29: 恩。又婆羅門長者居士。於苾芻衆佛説有恩。
T1562_.29.0555c01: 供給命縁令無乏故。豈苾芻衆應禮施主。既
T1562_.29.0555c02: 不應禮一切有恩。故所立因有不定失。又諸
T1562_.29.0555c03: 含識皆悉受用。自業所招諸異熟果。是故所
T1562_.29.0555c04: 説所事天神於世有恩有不成失。由此亦破
T1562_.29.0555c05: 能損故因。一切有情皆依自業。説誰有力能
T1562_.29.0555c06: 損於誰。又彼於他既能爲損。誰有智者愛敬
T1562_.29.0555c07: 己怨。世有善人能益他者諸蒙益者應敬彼
T1562_.29.0555c08: 人。是諸天神性多憤恚。恒樂損惱他諸有情。
T1562_.29.0555c09: 如嫉己怨不應敬禮。故彼所説成相違因。又
T1562_.29.0555c10: 見世間歸敬天者。天神於彼有時作衰。亦有
T1562_.29.0555c11: 有情不敬天者。天神於彼不能爲害。故彼所
T1562_.29.0555c12: 説非敬天因。若謂如王亦不應理。世間依屬
T1562_.29.0555c13: 法應爾故。非諸近事繋屬天神。自是邪徒相
T1562_.29.0555c14: 率歸附。世間君主衆所依投。非出家人皆應
T1562_.29.0555c15: 致敬。是故近事不應敬禮一切天神。理極成
T1562_.29.0555c16:
T1562_.29.0555c17: *阿毘達磨順正理論*卷第三十七
T1562_.29.0555c18:
T1562_.29.0555c19:
T1562_.29.0555c20:
T1562_.29.0555c21: 阿毘達磨順正理論卷第三十八
T1562_.29.0555c22:   尊者衆賢造
T1562_.29.0555c23:  *三藏法師玄奘奉  詔譯 
T1562_.29.0555c24:   *辯業品第四之六
T1562_.29.0555c25: 諸有歸依佛法僧者。爲歸何等。頌曰
T1562_.29.0555c26:     歸依成佛僧 無學二種法
T1562_.29.0555c27:     及涅槃擇滅 是説具三歸
T1562_.29.0555c28: 論曰。如本論言歸依佛者爲歸何法。謂若諸
T1562_.29.0555c29: 法妙有現有。由想等想施設言説名爲佛陀
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