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菩薩戒通別二受鈔 (No. 2354_ 覺盛撰 ) in Vol. 74

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T2354_.74.0053b05:
T2354_.74.0053b06:   No. 2354
T2354_.74.0053b07: 菩薩戒通別二受
T2354_.74.0053b08:
T2354_.74.0053b09:   南都唐招提寺覺盛製
T2354_.74.0053b10: 問。通受別受其軌則如何哉 答。先通受者。
T2354_.74.0053b11: 以三聚羯磨攝律儀與攝善・饒益同時總
T2354_.74.0053b12: 受。故名通受。次別受者。以白四羯磨等唯
T2354_.74.0053b13: 別受比丘等七衆律儀而不受餘二。故名
T2354_.74.0053b14: 別受。菩薩戒本疏 受律儀戒方軌有
T2354_.74.0053b15: 二。一與餘二總受。二與餘二別受。總受方
T2354_.74.0053b16: 軌七衆無別。竝牒三戒而總受故。故一羯
T2354_.74.0053b17: 磨通被七衆。至於隨相所持各異。地持受
T2354_.74.0053b18: 法正就此也。若別受者七衆法異。若俗二衆
T2354_.74.0053b19: 受其五戒。道中具足受法依白四羯磨。從
T2354_.74.0053b20: 十衆等與餘二者。攝善・攝生二也。總受者。
T2354_.74.0053b21: 三聚戒通受也。與餘二別受者除攝善・饒
T2354_.74.0053b22: 益。唯別受攝律儀也。牒三戒者三聚淨戒
T2354_.74.0053b23:
T2354_.74.0053b24: 問。通受之時。攝律儀者唯名七衆律儀歟。
T2354_.74.0053b25: 將又稱菩薩十重等歟 答。唯以七衆律
T2354_.74.0053b26: 儀名攝律儀也。故本論*云。律儀戒者謂諸
T2354_.74.0053b27: 菩薩所受七衆別解脱律儀。乃至如是七種
T2354_.74.0053b28: 依止在家出家二分如應當知。是名菩薩
T2354_.74.0053b29: 律儀戒遁倫釋云。其餘菩薩四波羅夷四
T2354_.74.0053c01: 十二輕戒等皆是攝善法戒・衆生戒中。有
T2354_.74.0053c02: 違犯故立此諸戒。非是攝律儀戒
T2354_.74.0053c03: 問。總以斷諸惡既名攝律儀。而菩薩十重
T2354_.74.0053c04: 禁何云不攝律儀哉。是以見本業經説。今
T2354_.74.0053c05: 爲諸菩薩結一切戒根本。所謂三受門。攝
T2354_.74.0053c06: 善法戒所謂八萬四千法門。攝衆生戒所謂慈
T2354_.74.0053c07: 悲喜捨化及一切衆生皆得安樂。攝律儀戒
T2354_.74.0053c08: 所謂十波羅夷既以十波羅夷出攝律儀
T2354_.74.0053c09: 之體。若爾者本論所説攝律儀與瓔珞經所
T2354_.74.0053c10: 説律儀戒其體相違畢如何 答。自本於
T2354_.74.0053c11: 律儀者共不共相分。本論且説三乘共身語
T2354_.74.0053c12: 七支。略名律儀。本業經以共不共重禁通
T2354_.74.0053c13: 稱律儀。前四重三乘共。後六重不共也。故經
T2354_.74.0053c14: 論倶不相違也
T2354_.74.0053c15: 問。若爾者瑜伽論意。七衆所受之外以不共
T2354_.74.0053c16: 四重亦可屬攝律儀哉 答。爾也。故披唯
T2354_.74.0053c17: 識述記云。四十一云。律儀戒以七衆別解脱
T2354_.74.0053c18: 戒。在家出家戒爲體。即唯二業。攝善法戒
T2354_.74.0053c19: 者。謂諸菩薩受律儀後。一切爲大菩提由
T2354_.74.0053c20: 身語意積集諸善爲體。即通三業。饒益有
T2354_.74.0053c21: 情戒。謂略有十一種乃至然菩薩戒自息惡
T2354_.74.0053c22: 戒是何戒攝。今欲爲前別故。所以且説七
T2354_.74.0053c23: 衆。其實菩薩戒亦得是律義戒。菩薩戒有意
T2354_.74.0053c24: 業。此中論色爲律儀體。所以不説攝善
T2354_.74.0053c25: 戒寛故即令入攝善戒中。故論實亦得
T2354_.74.0053c26: 息惡戒者。謂瑜伽四重也。今欲爲前別者。
T2354_.74.0053c27: 謂爲顯攝律儀以身語爲體。攝善攝生以
T2354_.74.0053c28: 三業爲體云事。唯以七衆戒説律儀之時。
T2354_.74.0053c29: 以不共四重攝入攝善等。以論防惡門。亦
T2354_.74.0054a01: 收攝律儀云事。以解釋之趣本論所説極
T2354_.74.0054a02: 成畢
T2354_.74.0054a03: 問。三聚淨戒盡未來際之調伏。菩薩不共之
T2354_.74.0054a04: 法門也。而彼比丘等戒源出於聲聞藏。既爲
T2354_.74.0054a05: 見諦善來等小乘得益之法。何爲三聚所攝
T2354_.74.0054a06: 初律儀之體。故法華玄賛第九云。二乘者
T2354_.74.0054a07: 持戒精進即是菩薩破戒懶墮。故不可親近
T2354_.74.0054a08: 鏡水大徳云。精進護持二乘之戒運運速
T2354_.74.0054a09: 趣二乘之果。刹那刹那去大菩提遠也。即
T2354_.74.0054a10: 名毀犯菩薩戒。即名菩薩懈怠懶墮
T2354_.74.0054a11: 於護持之人猶不可親近。何況爲攝律儀
T2354_.74.0054a12: 三聚隨一哉 答。攝律儀之中以七衆別脱
T2354_.74.0054a13: 爲根本律儀。以不共戒爲枝末。若不受比
T2354_.74.0054a14: 丘等戒無住七衆數。不爲佛弟子。列内
T2354_.74.0054a15: 衆者即爲不共律儀。讃毀已下四重及攝善
T2354_.74.0054a16: 攝生等更不可成就之故也。唯識論云。一
T2354_.74.0054a17: 律儀戒。謂正遠離所應離法。二攝善法戒。
T2354_.74.0054a18: 謂正修證應修證法。三饒益有情戒。謂正
T2354_.74.0054a19: 利樂一切有情。此與二乘有共不共
T2354_.74.0054a20: 論説當知菩薩略有三聚。初律儀戒毘奈耶
T2354_.74.0054a21: 聚。如薄伽梵爲諸聲聞所化有情略説毘
T2354_.74.0054a22: 奈耶相。當知即此毘奈耶聚唯識本疏
T2354_.74.0054a23: 述七衆戒是初體。一切佛法是第二戒。濟
T2354_.74.0054a24: 諸有情是第三戒行事鈔云。律儀一戒不
T2354_.74.0054a25: 異聲聞如此云論藏云章疏以聲聞
T2354_.74.0054a26: 藏所説之戒法爲菩薩律儀戒之旨。一同全
T2354_.74.0054a27: 不及異論者也。次於玄賛等釋者。正檢
T2354_.74.0054a28: 安樂行品説又不親近求聲聞比丘比丘尼
T2354_.74.0054a29: 優婆塞優婆夷。既云求聲聞。明知住自調自
T2354_.74.0054b01: 度之心爲自涅槃證得護持戒法之相也。
T2354_.74.0054b02: 云是退菩提心自利護戒菩薩破戒云
T2354_.74.0054b03: 事性相定判。初不可驚。菩薩以大悲爲體。
T2354_.74.0054b04: 以利他爲戒之故也。今所論者爲廣大利
T2354_.74.0054b05: 他所受得之七衆別脱即菩薩律儀爲言
T2354_.74.0054b06: 問。瑜伽唯説四重事以菩薩根本重也。而
T2354_.74.0054b07: 何稱律儀之時。非根本而爲枝末哉。是以
T2354_.74.0054b08: 披諸師解釋。勝鬘經述記釋四重。述唯性
T2354_.74.0054b09: 非遮。唯重非輕。唯根本非隨須也
T2354_.74.0054b10: 薩戒本宗要判無惡不由貪嗔癡者。亦無
T2354_.74.0054b11: 不爲引好推惡。所以後四爲根本重乃至
T2354_.74.0054b12: 由此隨應爲三聚本如解釋者。或立根
T2354_.74.0054b13: 本之稱。或剩名三聚本。而還遮非根本律
T2354_.74.0054b14: 儀。有何深意哉 答。以五十具等戒爲根
T2354_.74.0054b15: 本律儀事其體既制於身語。是以麁相初
T2354_.74.0054b16: 根久根同堪護持。所以先受學之。漸可制
T2354_.74.0054b17: 防意業微細之惡之次也。是即防惡之初門。
T2354_.74.0054b18: 七衆之根元。尤可爲根本律儀。於不共四
T2354_.74.0054b19: 重等者。唯識述記或云攝善法戒。或云攝
T2354_.74.0054b20: 律儀。瑜伽論記屬攝善饒益。太賢師述三聚
T2354_.74.0054b21: 所攝之旨。如此雖解釋多途未出限攝律
T2354_.74.0054b22: 儀之趣。以知律儀之中枝末云事。但勝鬘記
T2354_.74.0054b23: 并宗要文既釋無惡不由貪嗔癡者亦無
T2354_.74.0054b24: 不爲引好推惡等。知彼依造惡之源不共
T2354_.74.0054b25: 之基述稱根本。此依斷惡之始三乘之行
T2354_.74.0054b26: 立爲根本。所望各別。更不可相違也
T2354_.74.0054b27: 問。七衆所受爲菩薩律儀。云事既成畢。若爾
T2354_.74.0054b28: 者將受菩薩戒之時。必七聚隨一律儀受之
T2354_.74.0054b29: 歟。將又雖不存比丘等律儀可發得菩
T2354_.74.0054c01: 薩戒哉 答。定存七衆律儀欲受菩薩
T2354_.74.0054c02: 戒之時必可成就。律儀能攝後二所攝而無
T2354_.74.0054c03: 能攝律儀。不可成所攝攝善攝生之故也。
T2354_.74.0054c04: 故瑜伽論云。此三種戒由律儀戒之所攝持
T2354_.74.0054c05: 令其和合。若能於此精懃守護亦能護餘。
T2354_.74.0054c06: 若此不能。餘亦不能
T2354_.74.0054c07: 問。如答成者不欲受七衆唯不可有受
T2354_.74.0054c08: 十重四十八之軌則歟。若爾者正披梵網經
T2354_.74.0054c09: 古迹云。於中且依受不共戒許黄門等亦
T2354_.74.0054c10: 受得戒。若遍學行別受七衆當知遮難同聲
T2354_.74.0054c11: 聞受意今經以受不共十重六八出黄
T2354_.74.0054c12: 門等之類。若受三乘共七衆別解脱云非
T2354_.74.0054c13: 黄門等即所被之機也。又優婆塞戒經以
T2354_.74.0054c14: 依共律儀成近事之性。梵網經唯依不共
T2354_.74.0054c15: 律儀故不成近事等性見。加之古迹重發
T2354_.74.0054c16: 重樓譬之問答不然之旨。必由律儀得後
T2354_.74.0054c17: 不共二菩薩戒。故作是説。未必菩薩先發
T2354_.74.0054c18: 小心受近事等戒。但小乘所得非菩薩受
T2354_.74.0054c19: 法云事解釋分明也。何況見表無表章。諸門
T2354_.74.0054c20: 併於七衆別解脱并菩薩戒云受法云捨
T2354_.74.0054c21: 縁各別配立之畢。而受菩薩戒之纔同時
T2354_.74.0054c22: 必定受七衆隨一者。諸戒悉雜亂。諸釋一
T2354_.74.0054c23: 一可亂脱哉如何 答。此事宗大綱。輒雖
T2354_.74.0054c24: 難一定。聊可加料簡。凡古迹之中。不共者
T2354_.74.0054c25: 稱通受之軌則。遍學者擧別受之作法歟。
T2354_.74.0054c26: 若爾者令出疑難。於中且依受不共戒
T2354_.74.0054c27: 許黄門等亦受得戒解釋。若依通受之法
T2354_.74.0054c28: 者。不嫌黄門不簡二形同許發心受戒。
T2354_.74.0054c29: 受法位兼非云不受七衆。但可遮其
T2354_.74.0055a01: 性也。次善生經梵網經倶所受戒法同雖存
T2354_.74.0055a02: 五戒等。依性成否有遮難之多少之計也。
T2354_.74.0055a03: 梵網經又雖不成性全非云不受共律儀。
T2354_.74.0055a04: 依之見瑜伽論。半釋迦等雖受五戒遮
T2354_.74.0055a05: 近事性云云若強心地戒本之受法通不受
T2354_.74.0055a06: 比丘等戒者。依何徒爭性成否論不共與
T2354_.74.0055a07: 遍學之不同。明知雖有通別二受異性成否
T2354_.74.0055a08: 差別。同以七衆別脱爲律儀之體云事。次
T2354_.74.0055a09: 必由律儀乃至先發小心者彼善戒經意先
T2354_.74.0055a10: 依小乘心受五十具戒。後迴心向大依通
T2354_.74.0055a11: 受之軌則説致受法之旨。故一切比丘等
T2354_.74.0055a12: 戒必如彼經先起小心。非云可別受。總
T2354_.74.0055a13: 依共根本律儀爲顯得後二不共戒説重
T2354_.74.0055a14: 樓之譬。更非定別受前通受後。通別兩受之
T2354_.74.0055a15: 前後隨應可成之故也。次章家解釋別受稱
T2354_.74.0055a16: 比丘等別解脱戒。通受名菩薩戒。依通別二
T2354_.74.0055a17: 不同云比丘戒等云菩薩戒雖有差
T2354_.74.0055a18: 別。律儀是體一。全非別體。仍諸釋併非相
T2354_.74.0055a19: 違歟
T2354_.74.0055a20: 問。如會釋者。通受之時。一切七衆爲律儀。
T2354_.74.0055a21: 定成受形居戒之由歟。若爾者七衆各可
T2354_.74.0055a22: 成其性哉 答。若無遮難之輩可成其
T2354_.74.0055a23: 性。有遮難之類不可成性。故寂法師疏述
T2354_.74.0055a24: 通受之軌則云。又在家戒如上所説解語
T2354_.74.0055a25: 皆受。若出家戒則不如是。唯人趣中若男
T2354_.74.0055a26: 若女無遮難者方許爲受。義同聲聞出家
T2354_.74.0055a27: 受法。又應戒法皆得通受。文無簡故但應
T2354_.74.0055a28: 遮其比丘等性。如半*釋迦許受五戒。但
T2354_.74.0055a29: 應遮止近事男性依遮難有無有性成
T2354_.74.0055b01: 否。加之案古迹坐無次第戒之處。或以菩薩
T2354_.74.0055b02: 戒爲次。或以比丘戒。爲次云云若菩薩受
T2354_.74.0055b03: 法之時不受比丘等戒。亦不成其性。依
T2354_.74.0055b04: 何論法坐次第。以知成其性云事
T2354_.74.0055b05: 問。宗家解釋之中有出性成否哉 答。有。
T2354_.74.0055b06: 即表無表章云。無形二形不遮受戒。攝受廣
T2354_.74.0055b07: 故。亦不説捨。准此等理。菩薩戒中比丘等
T2354_.74.0055b08: 戒命終二形日出等時皆不捨也。心寛慢故。
T2354_.74.0055b09: 別受不得意通受菩薩戒中所成就之比
T2354_.74.0055b10: 丘等戒更無命終捨等爲言若不成戒與性。
T2354_.74.0055b11: 何及命終捨等之論哉。依通受成其性之
T2354_.74.0055b12: 旨。解釋之意分明也
T2354_.74.0055b13: 問。凡問答雖及多重。未出依三聚羯磨
T2354_.74.0055b14: 發得七衆戒并成其性之聖教説。若有否
T2354_.74.0055b15:  答。占察經上云。立願自誓而受菩薩律儀
T2354_.74.0055b16: 三種戒聚。則名具獲波羅提木叉出家之戒。
T2354_.74.0055b17: 名爲比丘比丘尼。即應推求聲聞律藏及菩
T2354_.74.0055b18: 薩所習摩得勒伽藏受持讀誦觀察修行。若
T2354_.74.0055b19: 雖出家來而其年未滿二十者。應當先誓
T2354_.74.0055b20: 願受十根本戒及受沙彌沙彌尼所有別戒。
T2354_.74.0055b21: 既受戒已亦名沙彌沙彌尼依此經文唐
T2354_.74.0055b22: 士人師述通比丘戒自受他受之三聚軌則
T2354_.74.0055b23: 云。占察云。二種受自受從他受沙彌悔清淨
T2354_.74.0055b24: 已。若無好師。佛像前請十方佛菩薩爲師。
T2354_.74.0055b25: 發無上菩提心剃髮染衣。年滿二十即發
T2354_.74.0055b26: 比丘具戒*文 經文竝解釋分明也
T2354_.74.0055b27: 問。占察經無好師不堪作白四等之時軌
T2354_.74.0055b28: 則也。若十師滿足位更不可依彼作法。何
T2354_.74.0055b29: 備證據哉 答。凡能秉僧所秉法圓滿之時。
T2354_.74.0055c01: 通別二受并用之成菩薩苾蒭。而彼經意無
T2354_.74.0055c02: 好師唯用通受即成比丘等性爲言非限
T2354_.74.0055c03: 師範闕之時也
T2354_.74.0055c04: 問。師僧具足之時有用此軌則之教文哉
T2354_.74.0055c05:  答。瑜伽四十云。謂律儀戒攝善法戒饒益
T2354_.74.0055c06: 有情戒如是學處如是淨戒。過去一切菩薩
T2354_.74.0055c07: 已具。未來一切菩薩當具。普於十方現在一
T2354_.74.0055c08: 切菩薩今具。於是學處於是淨戒過去一
T2354_.74.0055c09: 切菩薩已學。未來一切菩薩當學。現在一切
T2354_.74.0055c10: 菩薩今學。汝能受否。答。言能受章問答
T2354_.74.0055c11: 分別門述此本論意
T2354_.74.0055c12: 問。菩薩地云。七衆所受爲菩薩律儀。出家之
T2354_.74.0055c13: 戒何故菩薩二形生。及捨衆同分時獨即不
T2354_.74.0055c14: 捨。同聲聞哉 答。菩薩受戒其心寛慢増
T2354_.74.0055c15: 上猛利故。二形生及命終時必定不捨。以
T2354_.74.0055c16: 能隨類而化生故。若別受者即捨也。通受之
T2354_.74.0055c17: 者其義不能若依通受羯磨必不受得
T2354_.74.0055c18: 七衆戒者。何菩薩對聲聞疑捨戒不同哉。
T2354_.74.0055c19: 知定用通別二門之中。通受比丘戒至來
T2354_.74.0055c20: 際依菩薩之故也。別受比丘戒限盡形。同
T2354_.74.0055c21: 聲聞之故也。依通受成七衆性云事。云本
T2354_.74.0055c22: 論云解釋殆不可待詞歟。加之智度論第
T2354_.74.0055c23: 四云。諸菩薩有二種。出家在家。在家菩薩已
T2354_.74.0055c24: 總在優婆塞優婆夷。出家菩薩已總在比丘
T2354_.74.0055c25: 比丘尼中。復次有菩薩必在四衆。在四衆
T2354_.74.0055c26: 必不在菩薩中。何者如求聲聞入求辟支
T2354_.74.0055c27: 佛人古迹顯彼論之意云。問。菩薩幾衆。
T2354_.74.0055c28: 答。智論四衆。謂彼論意等受三聚。出家在家
T2354_.74.0055c29: 男女別故。若遍學者如聲聞也述三聚之
T2354_.74.0056a01: 受法論文既説有菩薩必在四種。知不共軌
T2354_.74.0056a02: 則時必得七衆戒而各成其位云事。宗家
T2354_.74.0056a03: 依此等論文不論好師有無。竝出此作法
T2354_.74.0056a04:
T2354_.74.0056a05: 問。若依三聚羯磨自受從他倶成其性。不
T2354_.74.0056a06: 應用依白四羯磨別受事。既成其性之
T2354_.74.0056a07: 故。得戒畢之故。可無用之故。同聲聞
T2354_.74.0056a08: 故 答。凡化身土以聲聞僧爲正機之故。
T2354_.74.0056a09: 以白四受法三乘同爲根本軌則。依之通
T2354_.74.0056a10: 受之上重別受之也。總於菩薩者不限戒
T2354_.74.0056a11: 法於所有法相兼二門。所謂菩薩斷二障
T2354_.74.0056a12: 證二空之理。聲聞唯斷惑障證生空之理。
T2354_.74.0056a13: 聲聞唯四諦觀。縁覺十二縁起。菩薩六度四
T2354_.74.0056a14: 諦并縁起等法具修行之。半滿二教之起源
T2354_.74.0056a15: 在此等也。若依白四不受大僧戒。與聲
T2354_.74.0056a16: 聞僧同布薩時。彼聲聞比丘更不可許之。
T2354_.74.0056a17: 所以爲共彼尤可別受也。是以見人師解
T2354_.74.0056a18: 釋。菩薩僧尼至半月應兩邊布薩誦大小
T2354_.74.0056a19: 二本 依通受別受兩門有兩半月説戒
T2354_.74.0056a20: 之旨述釋也。又四分十誦等律中尚至佛果
T2354_.74.0056a21: 立自然得。是則別受形相也。何況於凡下
T2354_.74.0056a22: 哉。明知有二門受法云事
T2354_.74.0056a23: 問。若通受之時苾芻等戒無盡形捨而至來
T2354_.74.0056a24: 際者。即出家五衆等戒是隨形居竝限人
T2354_.74.0056a25: 趣所發得者大小共許義相也。而形盡之後
T2354_.74.0056a26: 趣生不定。出家等形儀既改畢。何云有來
T2354_.74.0056a27: 際之功能哉。是以見賓師釋捨亦無失
T2354_.74.0056a28: 何 答。三聚羯磨即是來際之法意樂。又誓
T2354_.74.0056a29: 盡有情界。依制期酬意楽所成盡未來際
T2354_.74.0056b01: 之法也。通受之法必隨形相非所成就。無
T2354_.74.0056b02: 形二形尚許發得之故也。何況十重六八自
T2354_.74.0056b03: 本不擇趣生不嫌遮難同所受法。而出
T2354_.74.0056b04: 家五衆戒彼於十重之中前四重所義分
T2354_.74.0056b05: 也。其體即一有二用。何於一體有捨不捨
T2354_.74.0056b06: 之不同哉。依之檢寂法師解釋若受菩薩
T2354_.74.0056b07: 三聚戒時。隨受出家五衆戒者非盡形捨。
T2354_.74.0056b08: 以總受故。隨菩薩故次人師解釋者。付
T2354_.74.0056b09: 失出家等相之邊且作此釋歟。既云捨亦
T2354_.74.0056b10: 無失。又彼師前有不捨之儀歟。無其相違
T2354_.74.0056b11:
T2354_.74.0056b12: 問。若無盡形捨者。轉生之後設雖生人間。
T2354_.74.0056b13: 設雖轉餘趣。若秉法之時於同界内而不
T2354_.74.0056b14: 來集者。可有別衆之義哉 答。不可有
T2354_.74.0056b15: 也。即二形生之時雖不捨戒如可失比
T2354_.74.0056b16: 丘等之性轉生已後例可齊等。雖不捨戒
T2354_.74.0056b17: 失其性者更不可有同衆之義者也
T2354_.74.0056b18: 問設外雖闕僧威儀。内具足戒法。何不犯
T2354_.74.0056b19: 別衆哉。是以十誦律亦有受後難縁須著
T2354_.74.0056b20: 俗服。亦應同法。由本是僧隨華嚴寺律
T2354_.74.0056b21: 師釋云。不以威儀而定僧體状。内具戒
T2354_.74.0056b22: 則法應僧。外虧道相爲有難縁。亦
T2354_.74.0056b23: 得如五大色不令受持爲縁服用。豈不
T2354_.74.0056b24: 同秉於法。可以例之也解釋分明也 
T2354_.74.0056b25: 答。彼律師説。於現在生依不失性猶云成
T2354_.74.0056b26: 別衆。總別受通受成其同法。又招別衆事
T2354_.74.0056b27: 但於現在一生可論之也。古迹如文殊彌
T2354_.74.0056b28: 勒等入聲聞衆次第而坐。此明現身出家
T2354_.74.0056b29: 爲初也。若依内防發之功能談之者。實隔
T2354_.74.0056c01: 生改形必雖可同法。今勸同法付外相大
T2354_.74.0056c02: 僧。若不和合不共同。於一化弟子有反逆
T2354_.74.0056c03: 之相。恐成破僧歟。此既隔生趣生既相替
T2354_.74.0056c04: 畢。何於其相有所乖違。更不相例。只内法
T2354_.74.0056c05: 殊勝功能遙成佛果至來際之許也
T2354_.74.0056c06: 問。若經生已後不憶先所受戒而行殺生
T2354_.74.0056c07: 等者。可成犯戒之罪哉 答。四分律疏首云
T2354_.74.0056c08: 問。若盡未來際雖經生死。本戒不失者。更
T2354_.74.0056c09: 受後身。不知有戒作殺盜事。爲犯不 
T2354_.74.0056c10: 答。不犯。何以故。不知有戒。無違心故
T2354_.74.0056c11: 解釋問答分明也
T2354_.74.0056c12: 問。彼叡山僧徒依通受軌則既稱比丘。而
T2354_.74.0056c13: 此南都更不許。依此軌則成比丘性如何
T2354_.74.0056c14:  答。彼以占察經爲依據明文。於受戒軌
T2354_.74.0056c15: 則猥依彼經。至於隨戒更不任彼經也。
T2354_.74.0056c16: 即件經説云。即應推求聲聞律藏及菩薩所
T2354_.74.0056c17: 習摩得勒伽藏既説可學聲聞律藏。而
T2354_.74.0056c18: 反違彼經文下彼律藏所説具戒及白四羯
T2354_.74.0056c19: 磨等小乘學。全不依學彼戒相。并不用別
T2354_.74.0056c20: 受軌則。依之南都深所不許也。更非破依
T2354_.74.0056c21: 通受成其性之事。彼唯限通受軌則。不依
T2354_.74.0056c22: 別受而不學聲聞藏。此并用通別二受。又
T2354_.74.0056c23: 兼學大小二藏。若不學律藏全不可成
T2354_.74.0056c24: 得戒并其性之故也。既占察經説無好師
T2354_.74.0056c25: 之時纔用通受一法成比丘等之相。明知
T2354_.74.0056c26: 十師等滿足之時具可用通別二受云事」
T2354_.74.0056c27: 問。通受菩薩戒攝盡一切戒云事。源出於
T2354_.74.0056c28: 本論。有何闕所更用別受哉 答。一切戒
T2354_.74.0056c29: 者謂三聚淨戒也。故瑜伽四十云。云何菩薩
T2354_.74.0057a01: 一切戒。謂菩薩戒略有二種。一在家分戒二
T2354_.74.0057a02: 出家分戒。是名一切戒。又依此在家出家二
T2354_.74.0057a03: 分淨戒。略説三種。一律儀戒。二攝善法戒。
T2354_.74.0057a04: 三饒益有情戒通受三聚戒之故稱一切
T2354_.74.0057a05: 戒。通受之時總悉非云發得七衆戒。隨在
T2354_.74.0057a06: 家出家分唯所得其隨一也。雖發其形居
T2354_.74.0057a07: 隨一兼又致別受軌則所成佛子。其道理
T2354_.74.0057a08: 既如前成。重不可述之
T2354_.74.0057a09: 問。若爾者不堪別受軌則之時。以通受羯
T2354_.74.0057a10: 磨五十具三戒隨應可作三重受法哉
T2354_.74.0057a11: 答。爾也。占察經云。年歳未滿之時總受三種
T2354_.74.0057a12: 戒。成沙彌等。年滿二十之時又總受三種
T2354_.74.0057a13: 戒。然後得名比丘等云云
取意
若通別二受作法
T2354_.74.0057a14: 具堪作之時。依別受之軌則受五十具。依
T2354_.74.0057a15: 通受作法唯隨應可作一度之受法歟
T2354_.74.0057a16: 問。心地戒本説佛法中戒藏。古迹述世尊所
T2354_.74.0057a17: 制一切禁戒上乘下乘皆從此出。於菩薩戒
T2354_.74.0057a18: 者不簡共不共。不論性遮。諸戒悉攝盡之
T2354_.74.0057a19: 旨。云經文云解釋實明文也。依之叡岳
T2354_.74.0057a20: 限通受一邊不用別受。唯依梵網戒本不
T2354_.74.0057a21: 學聲聞藏。深順經文。何嫌彼哉 答。梵網
T2354_.74.0057a22: 經具説十無盡之戒不漏三業十支之惡。
T2354_.74.0057a23: 故名佛法中戒藏。雖然未説五篇諸戒并
T2354_.74.0057a24: 無量威儀。所以受學三乘共四分等律藏。具
T2354_.74.0057a25: 可辨比丘細行。不可不受學。何況梵網善
T2354_.74.0057a26: 戒等經唐土人師尚屬化教。通道俗之故
T2354_.74.0057a27: 云云何以化教爲菩薩苾芻毘奈耶藏。故以
T2354_.74.0057a28: 四分律等即爲菩薩學處者。源起於勝鬘
T2354_.74.0057a29: 涅槃等經并本論智論誠説。西天論師東土
T2354_.74.0057b01: 人師任聖教説依律藏説同出家學道之處
T2354_.74.0057b02: 也。依如此始自中天印度終至日域邊州。
T2354_.74.0057b03: 於大乘學者必用通別兩門之軌則。兼學
T2354_.74.0057b04: 菩薩聲聞之二藏。全三國不相替之處也。依
T2354_.74.0057b05: 之南山律師依四分律製行事鈔。廣定比
T2354_.74.0057b06: 丘戒受隨二法。又爲賞翫此鈔六十家重
T2354_.74.0057b07: 作述釋。震旦諸國人師翫四分律等如是。
T2354_.74.0057b08: 豈彼諸師併小乘學哉。此外自希出別義。濫
T2354_.74.0057b09: 學大乘者是也。而彼叡山獨不用別受軌則
T2354_.74.0057b10: 而下小乘學之事。誰是爲指南。可謂是濫
T2354_.74.0057b11: 學大乘之類歟。先彼戒壇者作法界歟。若自
T2354_.74.0057b12: 然界歟。若作法界者。結界羯磨法出於何教。
T2354_.74.0057b13: 若用四分等律教所説羯磨者。至結界法
T2354_.74.0057b14: 依四分等而不受學戒法之條更不得其
T2354_.74.0057b15: 旨。於結界軌則。諸律之外全所不説也。若
T2354_.74.0057b16: 又自然界者豈名戒壇作受戒軌則哉。旁
T2354_.74.0057b17: 無其謂者也
T2354_.74.0057b18: 問。菩薩藏之外必強學聲聞藏戒相云事。
T2354_.74.0057b19: 有何深意哉 答。於教法化制教相分。化
T2354_.74.0057b20: 教者。謂經論二藏通被道俗。制教者。毘尼一
T2354_.74.0057b21: 藏唯限出家。故以四分十誦等律藏則爲
T2354_.74.0057b22: 大乘苾芻所學。更此外所無大乘制教也。
T2354_.74.0057b23: 即勝鬘經云。毘尼者即大乘學依之人師
T2354_.74.0057b24: 指毘尼學釋。故知通爲五乘人也加之
T2354_.74.0057b25: 戒波羅蜜之中。初攝律儀七衆戒是也。其七
T2354_.74.0057b26: 衆者即聲聞共戒相也。既名波羅蜜。大乘
T2354_.74.0057b27: 極之所學云事更不可及異義哉
T2354_.74.0057b28: 問。彼叡岳所學章疏等之中。以聲聞共五篇
T2354_.74.0057b29: 戒有爲菩薩學處哉 答。弘決第四上云
T2354_.74.0057c01: 湛然式叉伽羅尼此名爲學。別在第五。通約
T2354_.74.0057c02: 諸篇。今竝開之成摩訶衍。故大經及十住
T2354_.74.0057c03: 婆沙皆指篇聚云菩薩摩訶薩持是禁戒。
T2354_.74.0057c04: 當知戒無大小。由受者心期。是則中道。遍
T2354_.74.0057c05: 入空假及事律儀方得名爲具足持戒
T2354_.74.0057c06: 玄義第四云。今仍判其麁妙禁淨善三戒
T2354_.74.0057c07: 屬律儀。律儀通攝衆故定尊卑位次緒。雖
T2354_.74.0057c08: 有菩薩佛等不別立衆故戒法是同。但以
T2354_.74.0057c09: 佛菩提心爲異耳。故知律儀等三戒三藏攝
T2354_.74.0057c10: 乃至開麁顯妙者。他云梵網是菩薩戒。今問
T2354_.74.0057c11: 是何等菩薩戒。彼若答言是藏通等菩薩戒
T2354_.74.0057c12: 者。應別有菩薩衆。衆既不別。戒何得異。又
T2354_.74.0057c13: 若別明菩薩戒。何等別是縁覺戒。今明三藏
T2354_.74.0057c14: 三乘無別衆不得別有菩薩戒縁覺之戒
T2354_.74.0057c15: 也。若作別圓菩薩解者可然。何者三乘共
T2354_.74.0057c16: 衆外別有菩薩。故別有戒
T2354_.74.0057c17: 問。三乘衆外別有菩薩戒者。縁覺戒云何 
T2354_.74.0057c18: 答。三乘衆外無別縁覺*戒。此説猶是待麁
T2354_.74.0057c19: 之戒耳。開麁者。毘尼學者即大乘學。式叉。
T2354_.74.0057c20: 式叉即是大乘第一義。光非青非黄非赤
T2354_.74.0057c21: 白。三歸五戒十善二百五十戒皆是摩訶衍。
T2354_.74.0057c22: 豈有麁戒隔於妙戒。戒既妙。人亦復然。汝
T2354_.74.0057c23: 實我子。即此儀也。是名絶待妙戒意者定
T2354_.74.0057c24: 七乘尊卑之位。雖有聲聞菩薩差別於成
T2354_.74.0057c25: 七衆總二僧不別。所受戒法是同之故。但
T2354_.74.0057c26: 依菩提心成就爲異。於別受作法者。受隨
T2354_.74.0057c27: 二法三乘更無差異。若依別圓二教所説之
T2354_.74.0057c28: 通受軌則者別可有菩薩衆。雖然毘尼學
T2354_.74.0057c29: 即大乘學。十戒具戒既爲大乘無上戒法
T2354_.74.0058a01: 更無別菩薩比丘戒爲言故自<#0058_1/>宗他宗倶以
T2354_.74.0058a02: 律藏所説戒相爲菩薩律儀云事。全無異
T2354_.74.0058a03: 儀歟。而至此朝始作此論。不辨教綱之
T2354_.74.0058a04: 故也
T2354_.74.0058a05: 問。於別受戒相三乘共同更無別戒相云
T2354_.74.0058a06: 事既多重成之畢。雖然正見文殊問經説。
T2354_.74.0058a07: 出沙彌戒之軌則。於三歸得而期來際。是
T2354_.74.0058a08: 豈非説菩薩不共別受之戒相乎。若同<#0058_2/>於
T2354_.74.0058a09: 聲聞。何非盡形而願乃至菩提。依之淄洲
T2354_.74.0058a10: 大師義燈云。若三聚十無盡等及依文殊所
T2354_.74.0058a11: 問般若經受十戒者即同沙彌十戒。然亦
T2354_.74.0058a12: 盡未來受又同經説五篇戒相云。若以心
T2354_.74.0058a13: 分別男女非男女等是菩薩波羅夷云云
T2354_.74.0058a14: 聲聞共五篇者何究竟無分別戒相乎。以此
T2354_.74.0058a15: 等文思之。唯有菩薩別受戒法云事如何
T2354_.74.0058a16:  答。彼經説通受之軌則。更非別受之作
T2354_.74.0058a17: 法。別受三歸得但誓盡形壽。此既期乃至
T2354_.74.0058a18: 菩提。知通受三歸也。故文殊師利問經上卷
T2354_.74.0058a19: 云。文殊師利白佛言。世尊。云何歸依。佛告
T2354_.74.0058a20: 文殊師利。歸依者應如是言。大徳。我某甲
T2354_.74.0058a21: 乃至菩提歸依佛。乃至菩提歸依法。乃至菩
T2354_.74.0058a22: 提歸依僧。第二第三亦如是説。復言。我某
T2354_.74.0058a23: 甲已歸依佛已。歸依法已。歸依僧竟。如是三
T2354_.74.0058a24: 説。次言大徳我持菩薩戒。我某甲乃至菩提
T2354_.74.0058a25: 不殺生。離殺生想。乃至菩提不盜。亦離盜想。
T2354_.74.0058a26: 乃至菩提不非梵行。離非梵行想。乃至菩提
T2354_.74.0058a27: 不妄語。離妄語想。乃至菩提不飮諸酒。離飮
T2354_.74.0058a28: 酒想。乃至菩提不著香華。亦不生想。乃至菩
T2354_.74.0058a29: 提不歌舞作樂。離歌舞想。乃至菩提不坐臥
T2354_.74.0058b01: 高廣大床。離大床想。乃至菩提不過中食。離
T2354_.74.0058b02: 過中食想。乃至菩提不捉金銀生像。離捉金
T2354_.74.0058b03: 銀想。乃至當具六波羅蜜大慈大悲。佛説此
T2354_.74.0058b04: 祇夜
T2354_.74.0058b05:     發誓至菩提 歸依於三寶
T2354_.74.0058b06:     受持十種戒 亦誓至菩提
T2354_.74.0058b07:     六度及四等 皆當令具足
T2354_.74.0058b08:     如是修行者 與大乘相應
T2354_.74.0058b09: 隨寂法師釋云。然受法有二。若准律法。白
T2354_.74.0058b10: 四受者應須簡釋無<#0058_3/>相等類。若依三歸三
T2354_.74.0058b11: 聚總受。文既不簡。理應通受次於五篇
T2354_.74.0058b12: 門戒説究竟無分別相者。彼説出世無漏
T2354_.74.0058b13: 五篇護持相。更非凡愚之相也。仍無其失
T2354_.74.0058b14:
T2354_.74.0058b15: 菩薩戒通別二受鈔
T2354_.74.0058b16:   凡鈔出之趣更<#0058_4/>無他事。時代及末佛法
T2354_.74.0058b17:  至衰。雖欲作別受之軌則依無授與之
T2354_.74.0058b18:  師範。成就比丘等戒不能爲佛弟子。依
T2354_.74.0058b19:  之設雖無好師。依通受之軌則或自誓
T2354_.74.0058b20:  或從他。隨應爲令成七衆性而建立僧
T2354_.74.0058b21:  寶。久住佛法也
T2354_.74.0058b22:     嘉禎四年戊戌九月<#0058_5/>日 沙門覺盛
T2354_.74.0058b23:   古今賢匠述作此議不知其數。無詳盛
T2354_.74.0058b24:  師。卷號二受通別兩門文約義豐。如説
T2354_.74.0058b25:  受戒即人佛位。悟道在心啻鑒斯典。但
T2354_.74.0058b26:  恨扶桑流布以來。先哲刻板未令恢弘。
T2354_.74.0058b27:  今弟子賢盛開印。以望戒律流通上報三
T2354_.74.0058b28:  寶洪恩。下濟六趣沈苦而已
T2354_.74.0058b29:     應永二年乙亥九月四日
T2354_.74.0058c01:    和州唐招提寺住侶小苾芻賢盛謹誌
T2354_.74.0058c02:   <#0058_6/>寶永五丙子年秋上浣。憺眞元空染翰。於
T2354_.74.0058c03:  讃之靈芝律寺對校一過
T2354_.74.0058c04:
T2354_.74.0058c05:
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