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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_.29.0555a01: 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
T1562_.29.0556a01: 歸此能成佛。無學法言謂若者即是總標當
T1562_.29.0556a02: 所説義。言諸法者即是顯示無我増言。妙有
T1562_.29.0556a03: 言顯妙有性合。現有即明現可得義。或妙徳
T1562_.29.0556a04: 合。故名妙有。現有即顯是所知性。想者謂
T1562_.29.0556a05: 名言等。想者即是能顯共立能詮標擧。能詮
T1562_.29.0556a06: 故名施設。何故標擧次則答言。由此能成無
T1562_.29.0556a07: 倒言説。覺一切法一切種相不藉他教故名
T1562_.29.0556a08: 佛陀。或此圓成智等衆徳自然開覺故名佛
T1562_.29.0556a09: 陀。或佛陀名顯彼有覺。如質礙物名有質礙。
T1562_.29.0556a10: 或佛陀名顯彼能説己所證覺以開覺他。如
T1562_.29.0556a11: 婆羅門來詣佛所。以妙讃頌問世尊言
T1562_.29.0556a12:     稽首世導師 名最上覺者
T1562_.29.0556a13:     何縁父母等 號尊名佛陀
T1562_.29.0556a14: 世尊哀愍彼婆羅門。亦以伽他而告之曰
T1562_.29.0556a15:     婆羅門當知 我如去來佛
T1562_.29.0556a16:     成就覺者相 故我名佛陀
T1562_.29.0556a17:     婆羅門當知 我觀三世行
T1562_.29.0556a18:     皆有生滅法 故我名佛陀
T1562_.29.0556a19:     婆羅門當知 我於應知斷
T1562_.29.0556a20:     修證事已辨 故我名佛陀
T1562_.29.0556a21:     婆羅門當知 我於一切境
T1562_.29.0556a22:     具一切智見 故我名佛陀
T1562_.29.0556a23:     婆羅門當知 我於無量劫
T1562_.29.0556a24:     修諸純淨行 經無量死生
T1562_.29.0556a25:     今於最後身 離塵垢毒箭
T1562_.29.0556a26:     證得無上覺 故我名佛陀
T1562_.29.0556a27: 能成佛言。顯彼諸法與佛施設爲建立因。如
T1562_.29.0556a28: 何此中於無量法而總建立標一佛名。如依
T1562_.29.0556a29: 衆多和合人上立一僧寶一勝所歸。又於衆
T1562_.29.0556b01: 多無漏道上立一道蘊無有過失。或先已説
T1562_.29.0556b02: 先説者。何謂想等想施設言説。即佛相續無
T1562_.29.0556b03: 學法中立一佛名。無別一佛能成佛法。爲是
T1562_.29.0556b04: 何等謂盡智等及彼眷屬。由得彼法能覺一
T1562_.29.0556b05: 切。以彼勝故身得佛名。非色等身前後等故。
T1562_.29.0556b06: 爲歸一佛一切佛耶。理實應言歸一切佛。以
T1562_.29.0556b07: 諸佛道相無異故。經主此中作如是説。然尋
T1562_.29.0556b08: 本論不見有言唯無學法。即名爲佛。但言無
T1562_.29.0556b09: 學法能成於佛不遮所依身亦是佛體。是故
T1562_.29.0556b10: 於此不可難言。若唯無學法即是佛者。如何
T1562_.29.0556b11: 於佛所惡心出血但損生身成無間罪。今詳
T1562_.29.0556b12: 經主於本論義未甚研尋能成佛言已遮佛體
T1562_.29.0556b13: 攝依身故。謂佛名言依佛義立。唯此所目是
T1562_.29.0556b14: 眞佛體。若佛名言就依身立。於未證得無學
T1562_.29.0556b15: 法時。已有依身應亦名佛。故知佛號不目依
T1562_.29.0556b16: 身。由此依身非能成佛。故本論説能成佛
T1562_.29.0556b17: 言已遮依身亦是佛體。已顯佛體唯無學法。
T1562_.29.0556b18: 或設許然亦非無難。謂佛體性略有二種。一
T1562_.29.0556b19: 者世俗。二者勝義。歸依佛者現對世俗。於
T1562_.29.0556b20: 勝義佛繋念歸依。以託依身而歸依彼。由得
T1562_.29.0556b21: 彼故得佛名法。故唯無學法是勝義佛體成
T1562_.29.0556b22: 無間罪由損勝義。然勝義佛必不可損。依如
T1562_.29.0556b23: 是義理可難言。如何於佛所惡心出血但損
T1562_.29.0556b24: 害生身成無間罪。毘婆沙者作是釋言。壞彼
T1562_.29.0556b25: 所依彼隨壞故。如是釋難深爲應理。又彼經
T1562_.29.0556b26: 主作如是難。若異此者應佛與僧住世俗心。
T1562_.29.0556b27: 非僧非佛云何如是。以於爾時學無學法不
T1562_.29.0556b28: 現前故。此難不然非所許故。謂我不許學無
T1562_.29.0556b29: 學法。唯現在位方成佛僧。唯言佛僧得彼法
T1562_.29.0556c01: 故。得於諸位曾無間斷。寧住世俗心便非僧
T1562_.29.0556c02: 非佛。設許現在方成佛僧亦無有過。以許
T1562_.29.0556c03: 彼得其體亦是學無學故。得一切時常現前
T1562_.29.0556c04: 故。經主復言又應唯執成苾芻戒即是苾芻。
T1562_.29.0556c05: 是我所宗豈成過失。以得戒故假説依身亦
T1562_.29.0556c06: 名苾芻與前義等。是故經主於對法宗不善
T1562_.29.0556c07: 了知所説文義。婆雌子部作如是言。補特伽
T1562_.29.0556c08: 羅是所歸佛。此非應理。所以者何。彼無差
T1562_.29.0556c09: 別不成歸故。謂歸離繋補特伽羅與歸世尊
T1562_.29.0556c10: 有何差別。善等差別同不記故。若謂如火隨
T1562_.29.0556c11: 依差別。謂如依糠名爲糠火。如是依佛法彼
T1562_.29.0556c12: 亦得佛名。此救不然應無常故。徒設救執無
T1562_.29.0556c13: 所成故。謂彼所執補特伽羅既隨所依應無
T1562_.29.0556c14: 常性。又依糠火非即名糠補特伽羅。若依佛
T1562_.29.0556c15: 法但應名佛補特伽羅。補特伽羅非即名佛。
T1562_.29.0556c16: 如是救執竟何所成。既執補特伽羅隨法成
T1562_.29.0556c17: 差別。應許能差別法即是佛。非餘以歸依名
T1562_.29.0556c18: 顯依。由此能滅所有生死災患。有如是用唯
T1562_.29.0556c19: 此相法。故説此法是所歸依。餘皆不然是説
T1562_.29.0556c20: 爲善。又應許佛補特伽羅成世間法。故契經
T1562_.29.0556c21: 説今見世尊諸根變異。汝等既執補特伽羅。
T1562_.29.0556c22: 由隨所依故成差別。何縁依佛法彼得佛名。
T1562_.29.0556c23: 非佛法爲依不名非佛。此中無有差別理故。
T1562_.29.0556c24: 若謂如人雖有髮等黒。而不隨彼可得名白
T1562_.29.0556c25: 人。是則應成捨前救執。謂彼前救執補特
T1562_.29.0556c26: 伽羅。由隨所依故成差別。今復不許補特伽
T1562_.29.0556c27: 羅隨其所依成差別故。豈亦有火得差別名。
T1562_.29.0556c28: 隨一分依不隨一分。又依有漏無漏所成補
T1562_.29.0556c29: 特伽羅應成二體。不爾應捨前所救執。又
T1562_.29.0557a01: 世尊説我於世間生非補特伽羅亦有生理。
T1562_.29.0557a02: 若異此者世尊應言我現世間。然説不爾是
T1562_.29.0557a03: 故決定法爲所歸。如世尊言但應依法。不應
T1562_.29.0557a04: 依彼補特伽羅。又世尊言若見法者即是見
T1562_.29.0557a05: 我。又契經説佛雖轉變而心無異。非汝所執
T1562_.29.0557a06: 補特伽羅可有轉變。以汝不説補特伽羅是
T1562_.29.0557a07: 無常故。今乘義便且以餘理破汝所歸補特
T1562_.29.0557a08: 伽羅。其體非實餘處廣辯。尊者矩摩邏多作
T1562_.29.0557a09: 如是説。佛有漏無漏法皆是佛體。故契經説
T1562_.29.0557a10: 今者佛身衰老朽邁。又世尊説我今重病生
T1562_.29.0557a11: 隣死受。告阿難陀汝應爲佛於此敷設嗢怛
T1562_.29.0557a12: 羅僧。又契經言。汝應以飮食如法供養佛爲
T1562_.29.0557a13: 上首僧。又契經言諸苾芻衆受持佛語。又契
T1562_.29.0557a14: 經言於如來所惡心出血。又經説佛以足躡
T1562_.29.0557a15: 衣。又契經言我今觀佛威光熾盛如妙金臺。
T1562_.29.0557a16: 又如尊言我今欲往娑多山處報藥叉恩。又
T1562_.29.0557a17: 契經言汝等商主若得見佛獲無上利。又饒
T1562_.29.0557a18: 益他方得名佛。饒益他者多是俗智。又諸佛
T1562_.29.0557a19: 用大悲爲體。此是有漏法有情相轉故。如是
T1562_.29.0557a20: 等類教理衆多。非無漏中可有斯事。故非
T1562_.29.0557a21: 唯無漏佛法爲佛體。此亦非理由無學法力
T1562_.29.0557a22: 於身等法假立佛名故。云何知然。佛眼根
T1562_.29.0557a23: 等與前眼等無差別故。又如有漏名無學明。
T1562_.29.0557a24: 經説三明是無學故。非死生智可是無學此
T1562_.29.0557a25: 縁形顯故。有情相轉故無學身有得無學名。
T1562_.29.0557a26: 餘法亦然與諸佛法墮一相續亦得佛名。又
T1562_.29.0557a27: 佛身等不應是佛以應斷故。夫言佛者都無
T1562_.29.0557a28: 過失非應斷故。又經説身無明集成故。豈可
T1562_.29.0557a29: 説佛亦無明集成。又諸佛身是不淨境。以一
T1562_.29.0557b01: 切欲界色是不淨觀境故。非佛應爲不淨觀
T1562_.29.0557b02: 境。經説縁佛増長善根生欣作意。諸不淨觀
T1562_.29.0557b03: 一向與厭作意相應。故知佛身非眞是佛。又
T1562_.29.0557b04: 説業食爲身因故。佛身諸處業異熟攝。是段
T1562_.29.0557b05: 等食之所資長。豈應於此立眞佛名。若人説
T1562_.29.0557b06: 佛因於業有。誰有智者而不訶責。豈有智人
T1562_.29.0557b07: 誤發此語。後自覺察而無悔愧。若據佛資糧
T1562_.29.0557b08: 依止攝益等。假説爲佛於理無遮。餘處亦曾
T1562_.29.0557b09: 見此例故。如言食是命酪是熱病等。又佛身
T1562_.29.0557b10: 中大悲俗智先菩薩位其體已有。此若是佛
T1562_.29.0557b11: 佛應先成。若有別因令此二種後轉名佛。即
T1562_.29.0557b12: 應許此能差別法是佛非餘。破此亦應同前
T1562_.29.0557b13: 一類違正理教自分別執。然大衆部復作是
T1562_.29.0557b14: 言。如來身中所有諸法皆是無漏盡是所歸。
T1562_.29.0557b15: 以經説身是已修故。謂契經説已修身心。如
T1562_.29.0557b16: 説已修心許心是眞淨身亦應爾。既説已修
T1562_.29.0557b17: 如何可言非眞無漏。如是等證其類寔多。此
T1562_.29.0557b18: 一類宗辯本事品。已廣遮遣無勞重破。然契
T1562_.29.0557b19: 經説已修身者。約對治修故作是説。是已修
T1562_.29.0557b20: 習能離色染無間道義。又契經言彼已修習
T1562_.29.0557b21: 四種念住。復言四念住總攝一切法。則一切
T1562_.29.0557b22: 法應皆無漏。若謂此據自性相離二念住説
T1562_.29.0557b23: 餘亦應同。謂契經言已修身者。何故不許修
T1562_.29.0557b24: 身念住。又有漏善亦是所修故引修言證無
T1562_.29.0557b25: 漏者。此證與理豈得相應。又彼所言若佛眼
T1562_.29.0557b26: 等。是煩惱境故是有漏。豈不亦是離染所縁
T1562_.29.0557b27: 何理能遮。是無漏性此例非等如前已辯。有
T1562_.29.0557b28: 漏無漏相差別故。然契經説煩惱所縁聖道
T1562_.29.0557b29: 所厭名有漏者應共尋求。此經意趣善逝意
T1562_.29.0557c01: 趣極爲難識。今見此經所説意者。若所縁
T1562_.29.0557c02: 境煩惱味著執爲己有。亦爲聖道之所厭惡。
T1562_.29.0557c03: 是名有漏理應眼等。漏所味著執爲己有可
T1562_.29.0557c04: 成有漏。不應例言眼等諸法無漏。所厭惡應
T1562_.29.0557c05: 亦成無漏。欣厭既異爲例不齊。非佛眼等爲
T1562_.29.0557c06: 無漏。諸法作道等行相欣樂而縁。不可説
T1562_.29.0557c07: 言佛眼等法。無漏厭惡而成無漏。又如貪瞋
T1562_.29.0557c08: 於諸漏轉。於眼等轉其相亦然。故可説言眼
T1562_.29.0557c09: 等諸法同諸漏法亦成有漏。非如聖道於聖
T1562_.29.0557c10: 道轉。於眼等轉其相亦然。故不可言眼等諸
T1562_.29.0557c11: 法。同聖道法亦成無漏。故彼劬勞無所成者。
T1562_.29.0557c12: 雖復種種妄率己情。無損我宗經所説相。唯
T1562_.29.0557c13: 有大聖迦多衍尼子説所歸佛體無有過失。
T1562_.29.0557c14: 僧伽差別略有五種。一無恥僧。二唖羊僧。三
T1562_.29.0557c15: 朋黨僧。四世俗僧。五勝義僧。無恥僧者謂
T1562_.29.0557c16: 毀禁戒。而被法服補特伽羅。唖羊僧者謂於
T1562_.29.0557c17: 三藏無所了達補特伽羅。譬如唖羊無辯説
T1562_.29.0557c18: 用。或言唖者顯無説法。能復説羊言顯無聽
T1562_.29.0557c19: 法用。即顯此類補特伽羅。於三藏中無聽説
T1562_.29.0557c20: 用。朋黨僧者謂於遊散營務鬪諍。方便善巧
T1562_.29.0557c21: 結搆朋黨補特伽羅。此三多分造非法業。世
T1562_.29.0557c22: 俗僧者謂善異生。此能通作法非法業。勝義
T1562_.29.0557c23: 僧者謂學無學法。及彼所依器補特伽羅。此
T1562_.29.0557c24: 定無容造非法業。五中最勝是所歸依。如讃
T1562_.29.0557c25: 歸依伽他中説
T1562_.29.0557c26:     此歸依最勝 此歸依最尊
T1562_.29.0557c27:     必因此歸依 能解脱衆苦
T1562_.29.0557c28: 於如是法補特伽羅二勝義僧中。迦多衍尼
T1562_.29.0557c29: 子意但以法爲所歸僧。故本論中作如是説。
T1562_.29.0558a01: 歸能成僧學無學法。豈不此説與經相違。謂
T1562_.29.0558a02: 契經中世尊説有四雙八隻補特伽羅。是福田
T1562_.29.0558a03: 僧皆應供養。經有別義謂彼經中。説福田僧
T1562_.29.0558a04: 應供養故。彼經意顯能受施僧。二勝義僧中
T1562_.29.0558a05: 能受他施者。非學無學法唯補特伽羅。此本
T1562_.29.0558a06: 論中説歸依義。眞能救護方是所歸。眞救護
T1562_.29.0558a07: 能唯在聖法。故契經言但應依法。不應依彼
T1562_.29.0558a08: 補特伽羅。由此論經不相違背。又此應是不
T1562_.29.0558a09: 了義經。待不違理別意趣故。待別意趣方可
T1562_.29.0558a10: 了者。此類名曰不了義經。謂此經中所立四
T1562_.29.0558a11: 八果向差別補特伽羅法。補特伽羅定依何
T1562_.29.0558a12: 建立。據直言義理倶不成。若謂依法應唯立
T1562_.29.0558a13: 五。謂阿羅漢果及四種向。無漏法和合所成
T1562_.29.0558a14: 僧伽。若依補特伽羅亦非定八。以成八數定
T1562_.29.0558a15: 因不可得故。謂無量品別施設僧伽。依一補
T1562_.29.0558a16: 特伽羅乃至無量故。謂或依一施設僧伽。如
T1562_.29.0558a17: 説若能如其次第。以諸飮食供養一僧。便獲
T1562_.29.0558a18: 供養一切僧福。或有依四施設僧伽。如供養
T1562_.29.0558a19: 衆僧説戒羯磨等。或有依五施設僧伽如恣
T1562_.29.0558a20: 擧等。或有依八施設僧伽。如此經説或有依
T1562_.29.0558a21: 十施設僧伽。如依中國受具戒等。或依二十
T1562_.29.0558a22: 施説僧伽。如出衆餘爲羯磨等。此中後後能
T1562_.29.0558a23: 攝前前。非於前前能攝後後。從此以後數無
T1562_.29.0558a24: 決定。乃至依無量亦施設僧伽。如餘處説苾
T1562_.29.0558a25: 芻僧伽苾芻尼僧伽。或二部僧伽。或賢聖僧
T1562_.29.0558a26: 伽。聲聞僧伽等。於此多種依多品別補特伽
T1562_.29.0558a27: 羅施設。僧内唯此依八補特伽羅名福田僧
T1562_.29.0558a28: 非依餘品。如是差別有何定因。由此二門皆
T1562_.29.0558a29: 不應理。故知此是不了義經。若謂唯齊此補
T1562_.29.0558b01: 特伽羅總攝諸聲聞。所有無漏功徳種類所
T1562_.29.0558b02: 成種種。若二若三相續差別故唯約此顯示
T1562_.29.0558b03: 福田。此亦非理。且許施設補特伽羅僧要待
T1562_.29.0558b04: 法僧故。則應唯法是勝義僧補特伽羅如前
T1562_.29.0558b05: 已説。若前若後無差別故。又依此八補特
T1562_.29.0558b06: 伽羅亦不具能總得一切聲聞無漏法功徳種
T1562_.29.0558b07: 類盡。以非唯一預流果向能得一切。此向
T1562_.29.0558b08: 功徳如是乃至阿羅漢果。若謂向果無差別
T1562_.29.0558b09: 故。唯此總説一切盡者。何不説五。而説八
T1562_.29.0558b10: 耶。以於此中次第可得。餘三攝在此三中
T1562_.29.0558b11: 故。又依法立補特伽羅。唯依四雙道説八補
T1562_.29.0558b12: 特伽羅故。以約殊勝功徳所依顯示有情八
T1562_.29.0558b13: 種差別故。此意説補特伽羅豈不即爲唯依
T1562_.29.0558b14: 於法。自相共相差別理成。以於法中若總若
T1562_.29.0558b15: 別理皆得成立非補特伽羅。是故於此唯依
T1562_.29.0558b16: 於法施設僧伽分明可見。若爾何故不唯説
T1562_.29.0558b17: 五。爲總攝法品類盡故。以非一切一來果向
T1562_.29.0558b18: 總攝一切預流果盡。如是乃至阿羅漢向不
T1562_.29.0558b19: 攝一切不還果盡。是故爲顯聖道差別。應説
T1562_.29.0558b20: 此八補特伽羅。故此契經成不了義。由唯約
T1562_.29.0558b21: 法建立僧伽故。我軌範師迦多衍尼子爲善
T1562_.29.0558b22: 成立所歸僧伽。諸勝施設中説有情故非定
T1562_.29.0558b23: 唯法者理亦不然。彼由法力成差別故。無餘
T1562_.29.0558b24: 方便令所化生能正了知佛等勝徳。故佛方
T1562_.29.0558b25: 便依有情門立勝施設令知無過。於此義中
T1562_.29.0558b26: 復應思擇佛爲僧攝。非僧攝耶。若僧攝者則
T1562_.29.0558b27: 勝施設證淨寶歸數皆應減。又與至教所説
T1562_.29.0558b28: 相違。如契經言
T1562_.29.0558b29: 佛告長者何謂僧寶。謂於當來此世界中有
T1562_.29.0558c01: 善男子。生刹帝利婆羅門家。或生吠舍戍達
T1562_.29.0558c02: 羅家。歸投如來應正等覺。出家修證是名僧
T1562_.29.0558c03: 寶。又契經説佛在僧前。又契經言佛於某處
T1562_.29.0558c04: 與若干數苾芻僧倶。若非僧攝契經何故作
T1562_.29.0558c05: 如是言。汝等若能以少施物。如次供養佛上
T1562_.29.0558c06: 首僧。則於僧田獲得周遍清淨施福。又契經
T1562_.29.0558c07: 説汝喬答彌。若奉施僧亦供養我。又經説有
T1562_.29.0558c08: 四雙八隻補特伽羅名福田僧。不應説佛離
T1562_.29.0558c09: 八而有。僧有多種謂有情人聲聞福田及聖
T1562_.29.0558c10: 僧等。佛於此内非聲聞僧。可是餘僧自然覺
T1562_.29.0558c11: 故。又不成就聲聞法故。又爲聲聞制立學處。
T1562_.29.0558c12: 言不應受畜等佛衣量衣。若佛世尊聲聞僧
T1562_.29.0558c13: 攝。亦應受學如是學處。又云聲聞所有衣
T1562_.29.0558c14: 物世尊聽許苾芻衆分。若佛世尊聲聞僧攝
T1562_.29.0558c15: 世尊衣物亦應許分。既不許分。是故知佛可
T1562_.29.0558c16: 餘僧攝。非聲聞僧。由是極成佛僧無雜然契
T1562_.29.0558c17: 經説。汝等若能以少施物。如次供養佛上首
T1562_.29.0558c18: 僧。獲遍福者約福田説故無有過。由此已解
T1562_.29.0558c19: 喬答彌經。或彼經言。亦供養我亦言意顯簡
T1562_.29.0558c20: 佛非僧。若佛即僧亦言何用。佛所説八補
T1562_.29.0558c21: 特伽羅爲顯聲聞僧位差別。言僧中有八位
T1562_.29.0558c22: 不同。不作是言八皆僧攝。或所説八皆福田
T1562_.29.0558c23: 僧佛亦福田故無有過。施僧施佛何得大果。
T1562_.29.0558c24: 有作是言。施僧果大一切無漏聖法種類。皆
T1562_.29.0558c25: 於僧中具可得故。又言僧是上福田故。又
T1562_.29.0558c26: 有施主將物施佛世尊勸令迴施僧故。然我
T1562_.29.0558c27: 所宗施佛果大。以契經説諸佛世尊。證得一
T1562_.29.0558c28: 切増上自在。殊勝功徳名最尊故。又佛世尊
T1562_.29.0558c29: 一向無失。諸煩惱習皆無餘故。又僧所修梵
T1562_.29.0559a01: 行功徳一切皆由佛所生故。又佛世尊自他利
T1562_.29.0559a02: 徳皆已圓滿至究竟故。經説此徳爲最勝故。
T1562_.29.0559a03: 以能速疾引他心故。廣大願思縁此生故。然
T1562_.29.0559a04: 彼所言一切無漏聖法種類。皆於僧中具可
T1562_.29.0559a05: 得者。此不成證。世尊身内無量無邊不共功
T1562_.29.0559a06: 徳具可得故。如説假使諸世界中一切有
T1562_.29.0559a07: 情。皆阿羅漢或獨勝覺所有功徳。欲比世尊
T1562_.29.0559a08: 不及少分。所言僧是上福田者。亦非證因有
T1562_.29.0559a09: 別意故。謂約僧衆其數甚多。能受用多所施
T1562_.29.0559a10: 財物。能令施主受用福増。是故言僧福田中
T1562_.29.0559a11: 上。或顯僧衆住經久時。及遍諸方故作是説。
T1562_.29.0559a12: 或僧雖復是上福田。然佛福田是上中極。由
T1562_.29.0559a13: 前所説諸因縁故。所言施主將物施佛世尊
T1562_.29.0559a14: 勸令迴施僧者。此證非理。觀別因故。謂佛爲
T1562_.29.0559a15: 欲令僧住持無上正法得久住故。勸以施物
T1562_.29.0559a16: 迴施於衆。毘婆沙師作如是説。爲令施主縁
T1562_.29.0559a17: 聖慈尊金色相身植勝因故。歸依於法謂歸
T1562_.29.0559a18: 愛盡離滅涅槃。如是一切是煩惱斷名之差
T1562_.29.0559a19: 別。或有謂愛味著門轉不應棄捨故。寄愛
T1562_.29.0559a20: 名通顯一切煩惱永盡。愛與餘煩惱同一對
T1562_.29.0559a21: 治故。言愛盡者。謂見所斷諸愛永斷故。預
T1562_.29.0559a22: 流者。此愛盡時便自記別諸惡趣盡。謂我已
T1562_.29.0559a23: 盡那落迦等。所言離者。謂欲界中諸所有貪
T1562_.29.0559a24: 多分已斷。即是已薄欲界貪義。滅謂欲界諸
T1562_.29.0559a25: 愛全斷。此地煩惱當於爾時決定無能繋縛
T1562_.29.0559a26: 義故。言涅槃者。謂色無色諸愛永斷。由此
T1562_.29.0559a27: 盡時諸所有苦皆永寂故。此則顯示四沙門
T1562_.29.0559a28: 果。或此四種如其次第。顯三界愛斷及永般
T1562_.29.0559a29: 涅槃。或愛盡者。三界愛斷所言離者。除愛所
T1562_.29.0559b01: 餘諸煩惱斷。所言滅者。顯有餘依般涅槃界。
T1562_.29.0559b02: 言涅槃者。顯無餘依般涅槃界。有餘師説。歸
T1562_.29.0559b03: 依法者。謂通歸依諸佛世尊。所説雜染及清
T1562_.29.0559b04: 淨法。彼説非理。所以者何。佛説涅槃名最
T1562_.29.0559b05: 上法。又有經説滅爲最上。是故唯應歸依此
T1562_.29.0559b06: 法。此中何法是所歸依。能歸是何。歸依何
T1562_.29.0559b07: 義。所歸依者。謂滅諦全道諦一分。除獨覺乘
T1562_.29.0559b08: 菩薩學位無漏功徳。何縁彼法非所歸依。彼
T1562_.29.0559b09: 不能救生死怖故。謂諸獨覺不能説法教誡。
T1562_.29.0559b10: 諸有情令離生死怖。菩薩學位不起期心故。
T1562_.29.0559b11: 亦無能教誡他義故。彼身中學無學法不能
T1562_.29.0559b12: 救護非所歸依。有餘師言。不和合故不顯了
T1562_.29.0559b13: 故。如其次第。獨覺菩薩非所歸依。縁彼亦
T1562_.29.0559b14: 生無漏意淨。故彼亦是證淨境攝。此中能歸
T1562_.29.0559b15: 語表爲體。自立誓限爲自性故。若并眷屬五
T1562_.29.0559b16: 蘊爲體。以能歸依所有言説。由心等起非離
T1562_.29.0559b17: 於心。如是歸依救濟爲義。他身聖法及善無
T1562_.29.0559b18: 爲。如何能爲自身救濟。以歸依彼。能息無
T1562_.29.0559b19: 邊生死苦輪大怖畏故。非如牧竪防護諸牛。
T1562_.29.0559b20: 提婆達多守餘人等。但令不散非所歸依。不
T1562_.29.0559b21: 能令息生死畏故。雖復亦有歸佛法僧。然彼
T1562_.29.0559b22: 不蒙現救濟者。以彼違越佛教理故。如有依
T1562_.29.0559b23: 王而違王勅。王不救濟此亦應然。有餘師説。
T1562_.29.0559b24: 彼亦能與後邊善根爲種子故。歸依但作正
T1562_.29.0559b25: 行種子。非即由此能息苦輪。故有歸依未蒙
T1562_.29.0559b26: 救者。有餘師説。彼雖歸依未能奉行歸所爲
T1562_.29.0559b27: 故。歸依所爲其體是何。謂見四諦故。伽他
T1562_.29.0559b28:
T1562_.29.0559b29:     諸有歸依佛 及歸依法僧
T1562_.29.0559c01:     於四聖諦中 恒以慧觀察
T1562_.29.0559c02:     知苦知苦集 知永超衆苦
T1562_.29.0559c03:     知八支聖道 趣安隱涅槃
T1562_.29.0559c04:     此歸依最勝 此歸依最尊
T1562_.29.0559c05:     必因此歸依 能解脱衆苦
T1562_.29.0559c06: 三所歸依有差別者。佛唯無學。法二倶非。僧
T1562_.29.0559c07: 體貫通學與無學。又佛體是十根少分。僧通
T1562_.29.0559c08: 十二。法體非根。擇滅涅槃非根攝故。又歸依
T1562_.29.0559c09: 佛謂但歸依一有爲沙門果。歸依法者謂通
T1562_.29.0559c10: 歸依四無爲沙門果。歸依僧者謂通歸依四
T1562_.29.0559c11: 有爲沙門果及四果能趣向。又佛譬如能示
T1562_.29.0559c12: 道者。法如安隱所趣方域。僧如同渉正道伴
T1562_.29.0559c13: 侶。應求此等三差別因。應思何縁於餘律儀
T1562_.29.0559c14: 處。立離非梵行爲其所學。唯於近事一律儀
T1562_.29.0559c15: 中。但制令其離欲邪行。頌曰
T1562_.29.0559c16:     邪行最可訶 易離得不作
T1562_.29.0559c17: 論曰。唯欲邪行極爲能觀此他世者共所訶
T1562_.29.0559c18: 責。以能侵毀他妻等故。感惡趣故非非梵行。
T1562_.29.0559c19: 又欲邪行易遠離故。諸在家者耽著欲故。離
T1562_.29.0559c20: 非梵行難可受持。觀彼不能長時修學。故不
T1562_.29.0559c21: 制彼離非梵行。謂無始來數習力故。婬欲煩
T1562_.29.0559c22: 惱數起現行。諸在家人隨順欲境。數易和合
T1562_.29.0559c23: 抑制爲難。故不制彼令全遠離。又諸聖者於
T1562_.29.0559c24: 欲邪行一切定得不作律儀。經生聖者亦不
T1562_.29.0559c25: 行故。離非梵行則不如是故。於近事所受律
T1562_.29.0559c26: 儀但爲制立離欲邪行。若異此者。經生有學
T1562_.29.0559c27: 應不能持近事性戒。若諸近事後復從師要
T1562_.29.0559c28: 期。更受離非梵行得未曾得此律儀不。有餘
T1562_.29.0559c29: 師説。得此律儀然不由斯方成近事。亦不由
T1562_.29.0560a01: 此失近事名。亦非先時戒不圓滿。有説不得
T1562_.29.0560a02: 未得律儀。然獲最勝杜多功徳。名獲最勝遠
T1562_.29.0560a03: 離法者。謂能遠離婬欲法故。由此若能遠離
T1562_.29.0560a04: 妻室淨修梵行功不唐捐。若有先時未取妻
T1562_.29.0560a05: 妾。普於有情類受近事律儀。於後取時寧非
T1562_.29.0560a06: 犯戒。今非他攝故如用屬己財。謂於今時以
T1562_.29.0560a07: 呪術力。或財理等種種方便攝彼屬己。不繋
T1562_.29.0560a08: 於他如何難令於彼犯戒。又有別理今取彼
T1562_.29.0560a09: 時。於前律儀無所違犯。頌曰
T1562_.29.0560a10:     得律儀如誓 非總於相續
T1562_.29.0560a11: 論曰。諸受欲者受近事戒。如本受誓而得律
T1562_.29.0560a12: 儀。本受誓云何。謂離欲邪行。於他所攝諸女
T1562_.29.0560a13: 人所。起他攝想而行非法。如是乃名犯欲邪
T1562_.29.0560a14: 行。非於一切有情相續。先立誓言我當於彼。
T1562_.29.0560a15: 離非梵行而得律儀。云何今時可名犯戒。既
T1562_.29.0560a16: 如本誓而得律儀。今正隨行如何名犯。先取
T1562_.29.0560a17: 妻妾後受律儀。於自妻等亦發此戒。以近事
T1562_.29.0560a18: 等別解律儀一切有情處所得故。若異此者
T1562_.29.0560a19: 於自妻妾。非處非時非支非禮。亦應不犯
T1562_.29.0560a20: 欲邪行戒。於舊所受既有犯者。於新所受應
T1562_.29.0560a21: 有不犯。故不應爲如先所難。何縁於四語業
T1562_.29.0560a22: 道中。立離虚誑語爲近事學處。非立離餘離
T1562_.29.0560a23: 間語等。亦由前説三種因故。謂虚誑語最可
T1562_.29.0560a24: 訶故。諸在家者易遠離故。一切聖者得不作
T1562_.29.0560a25: 故。復有別因。頌曰
T1562_.29.0560a26:     以開虚誑語 便越諸學處
T1562_.29.0560a27: 論曰。越諸學處被檢問時。若開虚誑語便言
T1562_.29.0560a28: 我不作。因斯於戒多所違越。故佛爲欲令彼
T1562_.29.0560a29: 堅持。於一切律儀皆遮虚誑語。云何令彼縁
T1562_.29.0560b01: 力犯戒。時尋即生慚如實自發露。何縁一切
T1562_.29.0560b02: 離性罪中。立四種爲近事學處。然於一切離
T1562_.29.0560b03: 遮罪中。於近事律儀唯制離飮酒。頌曰
T1562_.29.0560b04:     遮中唯離酒 爲護餘律儀
T1562_.29.0560b05: 論曰。諸飮酒者心多縱逸。不能守護諸餘律
T1562_.29.0560b06: 儀。故爲護餘令離飮酒。謂飮酒已於惡作説
T1562_.29.0560b07: 別悔墮落。衆餘他勝五部罪中不能防守。或
T1562_.29.0560b08: 有是處由此普於諸學處海擾亂違越。由此
T1562_.29.0560b09: 世尊知飮諸酒是起一切性罪因故。能損正
T1562_.29.0560b10: 念及正智故。能引破戒破見愚故。於一切種
T1562_.29.0560b11: 離遮罪中。唯説此爲近事學處。故離飮酒雖
T1562_.29.0560b12: 遮戒攝。而於一切立學處中。與離性罪相隨
T1562_.29.0560b13: 而制。有言飮酒是性罪攝。相阿笈摩及正理
T1562_.29.0560b14: 故。阿笈摩者謂契經言。身有四惡行。殺生
T1562_.29.0560b15: 至飮酒不應遮罪是惡行攝。又如上座鄔波
T1562_.29.0560b16: 離言。我當如何供給病者。世尊告曰。唯除
T1562_.29.0560b17: 性罪餘隨所應皆可供給。然有染疾釋種須
T1562_.29.0560b18: 酒。世尊不開以酒供給。非佛於彼染疾。苾芻
T1562_.29.0560b19: 自説是師而不憐愍。由正理者。聖者易生亦
T1562_.29.0560b20: 不犯故如殺生等。又離飮酒。世尊説爲。近事
T1562_.29.0560b21: 律儀如殺等故。正理論者作如是言。雖於此
T1562_.29.0560b22: 中若如理辯必遭一類愚者所譏。然彼心遊
T1562_.29.0560b23: 正法相外。無容枉理憚彼邪言。故我必應辯
T1562_.29.0560b24: 正法相。非飮諸酒是性罪攝。由此中無性罪
T1562_.29.0560b25: 相故。性罪遮罪其相云何。未制戒時諸離欲
T1562_.29.0560b26: 者決定不起是性罪相。若彼猶行是名遮罪。
T1562_.29.0560b27: 又若唯託染汚心行。是性罪相。若有亦託不
T1562_.29.0560b28: 染心行是名遮罪。爲防餘失佛遮止故。今於
T1562_.29.0560b29: 此中應共思擇。爲有於酒雖極憎嫌而爲良
T1562_.29.0560c01: 醫令飮除疾。正知強服不起染心。爲無如斯
T1562_.29.0560c02: 無染心者。若許有者既無染心。如何可成性
T1562_.29.0560c03: 罪惡行。若謂無者如何爲疾正知強服而有
T1562_.29.0560c04: 染心。豈不先知飮酒是罪無慚故飮。或於飮
T1562_.29.0560c05: 罪愚謂非罪即是染心。此救不然。謂飮諸
T1562_.29.0560c06: 酒體性是罪。理不成故應審。何縁此皆性罪
T1562_.29.0560c07: 諸有爲疾。以無染心知量而飮能不醉亂。如
T1562_.29.0560c08: 爲除病知量服毒。能令無損豈是罪耶。故非
T1562_.29.0560c09: 飮酒皆惡行攝。若爲憍逸。或爲歡娯。或
T1562_.29.0560c10: 醉亂。而貪故飮此等皆託染汚心生。約此經
T1562_.29.0560c11: 中説身惡行。應知此是性罪所攝。設佛不遮
T1562_.29.0560c12: 亦是罪故。或飮諸酒由放逸處故名惡行。非
T1562_.29.0560c13: 由性罪。故此獨立放逸處名。非殺生等是性
T1562_.29.0560c14: 罪故。然爲病者總開遮戒。復於異時遮飮酒
T1562_.29.0560c15: 者。爲防因此犯性罪故。謂勿由知飮是遮罪
T1562_.29.0560c16: 無多過失。便縱貪情漸次多飮遂致醉亂。因
T1562_.29.0560c17: 斯放逸造多性罪。爲欲深防造性罪故。至
T1562_.29.0560c18: 茅端量亦不許飮。又令醉亂量無定限故遮。
T1562_.29.0560c19: 乃至飮*茅端所霑量非定遮故。即謂飮酒是
T1562_.29.0560c20: 性罪攝。如博戲故。如説苾芻汝等決定不應
T1562_.29.0560c21: 博戲。非諸博戲決定遮故便是性罪。然博戲
T1562_.29.0560c22: 者。多過患故世極訶故。佛決定遮此。亦應
T1562_.29.0560c23: 然故非性罪。然彼所説。聖者易生亦不犯故。
T1562_.29.0560c24: 如殺生等是性罪者。何故不言有阿羅漢亦
T1562_.29.0560c25: 現行故。應是遮罪攝。如非時食等。若經生聖
T1562_.29.0560c26: 者得不作律儀。則定不應飮諸酒者。諸阿羅
T1562_.29.0560c27: 漢亦應定得不飮律儀如殺生等。若謂大師
T1562_.29.0560c28: 未制戒故容有飮者。不受律儀在家諸聖何
T1562_.29.0560c29: 縁不飮。非離飮酒可是無漏律儀。自性如
T1562_.29.0561a01: 先已説。又若聖者定不行故是性罪攝。則應
T1562_.29.0561a02: 一切聖者所行皆非性罪。是則非梵行應非
T1562_.29.0561a03: 性罪攝。然非所許故。此非因由此亦遮。有作
T1562_.29.0561a04: 是説。以契經説。數習能令墮惡趣故如殺生
T1562_.29.0561a05: 等。故飮諸酒是性罪攝。以非梵行雖是性罪
T1562_.29.0561a06: 而説數行不墮惡趣故。彼所説非決定因。然
T1562_.29.0561a07: 説數習墮惡趣者顯數飮酒。能令身中諸不
T1562_.29.0561a08: 善法相續轉故。又能發引惡趣業故。或能令
T1562_.29.0561a09: 彼轉増盛故。亦見有説斷生草等令墮惡趣。
T1562_.29.0561a10: 故此無能證飮諸酒是性罪攝。有餘師釋。如
T1562_.29.0561a11: 説修慈以密意門説墮惡趣。謂契經説能修
T1562_.29.0561a12: 慈心得八勝利非修慈故。即能令其得不還
T1562_.29.0561a13: 果。但據得果修慈爲先密作是説。飮酒亦爾。
T1562_.29.0561a14: 謂酒能損大種諸根便失正念尋生放逸。遂
T1562_.29.0561a15: 造惡業因墮惡趣依如是義故作是言。又彼
T1562_.29.0561a16: 所言離飮諸酒。世尊説是近事律儀。故此定
T1562_.29.0561a17: 應是性罪者。亦不應理以非定故。應如近住
T1562_.29.0561a18: 所受律儀。如八戒中非時食等。離殺等四立
T1562_.29.0561a19: 近住支。然彼定非性罪所攝。此亦應爾故非
T1562_.29.0561a20: 證因。雖彼謗言爲貪飮酒矯立飮酒是遮罪
T1562_.29.0561a21: 攝。今應徴問。非時食等汝等許是性罪攝耶。
T1562_.29.0561a22: 彼答言非。豈亦汝等貪非時食。耽著博戲歌
T1562_.29.0561a23: 舞掘地斷生草等。矯立此等是遮罪耶。若謂
T1562_.29.0561a24: 不然法相爾故。是則汝等所設謗言無益自
T1562_.29.0561a25: 増非愛業道。如契經説。窣羅迷麗耶末陀放
T1562_.29.0561a26: 逸處。依何義説。言窣羅者。謂米麥等如法
T1562_.29.0561a27: 蒸煮。和麹&T008862;汁投諸藥物。醞釀具成酒色
T1562_.29.0561a28: 香味飮已惛醉。迷麗耶者。謂諸根莖葉花果
T1562_.29.0561a29: 汁爲前方便。不和麹*&T008862;醞釀具成酒色香味
T1562_.29.0561b01: 飮已惛醉。於中一類甘蔗成者得施途名。
T1562_.29.0561b02: 桃果汁所醞成酒名爲末途。即此末途令人
T1562_.29.0561b03: 耽醉勝於餘酒故名末陀。或即窣羅迷麗耶
T1562_.29.0561b04: 酒。飮已令醉總名末陀。若*蒱桃汁醞成酒
T1562_.29.0561b05: 味飮已令悶不得自在。如飮毒藥鬼魅所持
T1562_.29.0561b06: 失志猖狂。故不令飮非已成酢及酒。未成亦
T1562_.29.0561b07: 不應飮。如甘蔗汁。不應觀飮量若少若多。但
T1562_.29.0561b08: 眞得酒名皆不應飮。多少皆是放逸處故。爲
T1562_.29.0561b09: 遮一類愚闇増強耽味纒心。作如是説飮酒
T1562_.29.0561b10: 非失但遮過量。能不惛醉飮亦無罪。故説諸
T1562_.29.0561b11: 酒名放逸處。謂雖不醉有令醉。能佛爲深防
T1562_.29.0561b12: 皆不聽飮。故戒經説。若有苾芻飮諸酒者皆
T1562_.29.0561b13: 犯墮落。契經亦説。若飮諸酒感非愛果其類
T1562_.29.0561b14: 寔多。或於此中爲欲顯示離飮酒意。説諸酒
T1562_.29.0561b15: 已復重説此放逸處言。意顯酒非不淨性罪
T1562_.29.0561b16: 是放逸處故不應飮。言放逸者。不顧應作趣
T1562_.29.0561b17: 不應作故名放逸。是放逸因名放逸處。有作
T1562_.29.0561b18: 是説。醞食成酒名爲窣羅。醞餘物所成名迷
T1562_.29.0561b19: 麗耶酒。即前二酒未熟已壞不能令醉不名
T1562_.29.0561b20: 末陀。若令醉時名末陀酒。簡無用位重立此
T1562_.29.0561b21: 名。然以檳榔及稗子等亦能令醉。爲簡彼故
T1562_.29.0561b22: 須説窣羅迷麗耶酒。雖是遮罪而令放逸廣
T1562_.29.0561b23: 造衆惡墮諸惡趣。爲顯彼是聖所遠離惡行
T1562_.29.0561b24: 應斷言放逸處。若飮酒已不吐未消彼必不
T1562_.29.0561b25: 能受律儀等。酒是放逸所依處故
T1562_.29.0561b26: *説一切有部順正理論*卷第三十八
T1562_.29.0561b27:
T1562_.29.0561b28:
T1562_.29.0561b29:
T1562_.29.0561c01:
T1562_.29.0561c02:
T1562_.29.0561c03: 阿毘達磨順正理論卷第三十九
T1562_.29.0561c04:   尊者衆賢造
T1562_.29.0561c05:  *三藏法師玄奘奉  詔譯 
T1562_.29.0561c06:   *辯業品第四之七
T1562_.29.0561c07: 別解脱律儀從何而得。復從何而得餘二律
T1562_.29.0561c08: 儀。頌曰
T1562_.29.0561c09:     從一切二現 得欲界律儀
T1562_.29.0561c10:     從根本恒時 得靜慮無漏
T1562_.29.0561c11: 論曰。欲界律儀謂別解脱。此從一切根本業
T1562_.29.0561c12: 道。及從前後近分而得。從二得者。謂從二
T1562_.29.0561c13: 類即情非情性罪遮罪。於情性罪謂殺等業。
T1562_.29.0561c14: 遮謂女人同室宿等。非情性罪謂盜外財。遮
T1562_.29.0561c15: 謂掘地斷生草等。從現得者謂從現世蘊處
T1562_.29.0561c16: 界得非從去來。由此律儀有情處轉。去來非
T1562_.29.0561c17: 是有情處故。有情處者謂諸有情及諸有情
T1562_.29.0561c18: 所依止處。現蘊處界内者即是有情所依。外
T1562_.29.0561c19: 者名爲有情所止。非過未故。若得靜慮無漏
T1562_.29.0561c20: 律儀。應知但從根本業道。以定中唯有根本
T1562_.29.0561c21: 業道故。非從前後近分而得。以在定位唯有
T1562_.29.0561c22: 根本。在不定位中無此律儀故。從有情數所
T1562_.29.0561c23: 發遮罪尚不得此二種律儀。況從非情所發
T1562_.29.0561c24: 遮罪。從恒時者謂從過去現在未來蘊處界
T1562_.29.0561c25: 得。如與此戒爲倶有心。由此不同應作四句。
T1562_.29.0561c26: 有蘊處界從彼唯得別解律儀非餘二等。第
T1562_.29.0561c27: 一句者謂從現世前後近分及諸遮罪。第二
T1562_.29.0561c28: 句者謂從去來根本業道。第三句者謂從現
T1562_.29.0561c29: 世根本業道。第四句者謂從去來前後近分。
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