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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 [行番号:有/無] [返り点:有/無] [CITE]
T2251_.64.0202a01: 色等差別一。全非二不同義一
T2251_.64.0202a06: 微非二根得一。孫微已上方是根得。或如眼等。
T2251_.64.0202a11: 約二觀察一
T2251_.64.0202a16: 堅濕煗動一。地水火三。對二青色等一倶眼所見 T2251_.64.0202a17: 准レ前可レ責。故知無實地水火風與二堅濕等一 T2251_.64.0202a18: 各別有レ性。光記眼身縁二四大一有二二義一。初
T2251_.64.0202a24: 光記爲二二物一曰。毛作二何毛一。作二白色一。
T2251_.64.0202a29: 也。字彙細毛布也。南史云。高昌國有レ草。實 T2251_.64.0202b01: 如レ繭。繭中絲如二細纑一。名曰二白子一。國人取 T2251_.64.0202b02: 織以爲レ布。甚軟白。首楞嚴云二劫波羅天花 T2251_.64.0202b03: 巾一是也。爲二一物一爲二二物一竝無二巨害一。依二舊 T2251_.64.0202b04: 論文勢一乃似レ爲二二物一。又光記釋二等言一。後釋 T2251_.64.0202b05: 等二香味觸一大非也前釋爲レ好矣
T2251_.64.0202b11: 相似。故彼覺起。故知形色外無二別地大等一。 T2251_.64.0202b12: 行伍舊論作二色行一。彼約二同顯色列一。此只約二 T2251_.64.0202b13: 行列一。伍五人爲レ伍。説文云。相參伍也。三相 T2251_.64.0202b14: 參爲レ參。五相伍爲レ伍。今行列相參爲二行伍一。
T2251_.64.0202b17: 文相一。未曉二義旨一。又釋二行伍一有二三釋一。後二大 T2251_.64.0202b18: 非也。前釋似レ無レ失。而其意不レ是也
T2251_.64.0202b26: 定於レ彼般涅槃故。於レ彼無災
T2251_.64.0202c02: 説者第四禪地不二定相續一。隨彼天生宮殿倶 T2251_.64.0202c03: 起若天命終彼亦倶沒。問。婆沙破レ之云。 T2251_.64.0202c04: 應レ無二有情共器業一故何通。答。論文已云 T2251_.64.0202c05: レ無二總地形一。以通二彼一。謂彼天處一一別業 T2251_.64.0202c06: 感無二共業總地一。故舊論云。第四定不二共一地 T2251_.64.0202c07: 相應一。云何各別地住レ與二他不共一。譬如二衆星一 T2251_.64.0202c08: 云云如レ今。然光記未レ曉二論文已有通。妄謂 T2251_.64.0202c09: 臆度致レ通者非也
T2251_.64.0202c16: T2251_.64.0202c17: T2251_.64.0202c18: T2251_.64.0202c19: 豐山上毛沙門快道撰 T2251_.64.0202c20: 業品第四之一
T2251_.64.0202c27: 義一。一有二作用一故。是語業。二有二行動一故。是身 T2251_.64.0202c28: 業。三有二作造一故。是意業。果必由因。故世品 T2251_.64.0202c29: 次明。因有二業惑一。業勝レ惑故先明レ業。由此雜
T2251_.64.0203a10: 世別者 世是總也。別謂差別。正理三十三
T2251_.64.0203a15: 教一。違レ理者。既云二所屬聲一。依二作法一不レ問二同 T2251_.64.0203a16: 別一。必竝存二能所一。何不レ思惟作法事別一違レ教 T2251_.64.0203a17: 者。今光釋云。若世之別顯二別屬總。既於三同
T2251_.64.0203a24: 論曰。若世間多種差別。皆從レ業生。既差別言 T2251_.64.0203a25: 屬レ果故。若差別屬レ因。何得二次徴一。又若爾 T2251_.64.0203a26: 於レ文闕二所起法一故。若果別必由三業有二差別一。 T2251_.64.0203a27: 復此文八字作レ句。對二前非由等八字句一初釋
T2251_.64.0203b01: 欝金 應音云。此是樹名。出二罽賓國一。其花黄 T2251_.64.0203b02: 色。取レ花安二置一處一。待レ爛壓取汁。以レ物和 T2251_.64.0203b03: レ之爲香。花粕猶有二香氣一。亦用爲レ香也。本草
T2251_.64.0203b07: 業釋後唯爲二善業一。亦持業釋。而以二人天一別 T2251_.64.0203b08: レ之。今云。第二釋順レ文會レ義。故論總説二業 T2251_.64.0203b09: 類如是一。云二彼所招一故。是順レ文也。今由二業差 T2251_.64.0203b10: 別一。以示二果不同一。是爲レ會レ義
T2251_.64.0203b14: レ知レ業。本事經一法品云。業自性者。或思業。
T2251_.64.0203b23: 能表一。離二身及意一有丙色表乙思業甲故。立二身業 T2251_.64.0203b24: 名一從二所依一。語業約二自性一。意業隨二等起一。由レ此
T2251_.64.0203b29: 主釋上。此中一切業。皆意等起故者。舊論云。意 T2251_.64.0203c01: 所起故。是問故如レ是云二一切一。統二遠近一故。答 T2251_.64.0203c02: 依二等起一立二意業名一等是倶有相應義。起是 T2251_.64.0203c03: 能起。思業與レ意等相應能起二身語一。故名二意 T2251_.64.0203c04: 業一。是一分隣近釋。故等起言。唯能等起雖 T2251_.64.0203c05: レ通二意思一。而正在レ思。論曰二身語是思所等起一
T2251_.64.0203c12: 下釋二下兩句一有レ三。一開レ二標二三數一。二謂即 T2251_.64.0203c13: 下列名。三如何下辨二爲三由一。此有レ五。一問。 T2251_.64.0203c14: 二反答。三。四婆沙師答。五今文是也。然光 T2251_.64.0203c15: 記前云レ釋二下兩句一。又今云レ釋二兩句一。而釋二然 T2251_.64.0203c16: 義一。竝皆不順二論意一也
T2251_.64.0203c19: 意業。於二意業一體是思故無レ有二表無表一。於色 T2251_.64.0203c20: 立二表無表一故。論唯問二身語二自性一。答二諸業
T2251_.64.0203c25: 無二彼相一故。謂能表示故名爲レ表。表示自心一 T2251_.64.0203c26: 令二他知一故。思無二此事一故不レ名レ表。由此但
T2251_.64.0204a07: 但發中善・染汚・無記法現行意表業上。故有二意 T2251_.64.0204a08: 表一。其此意表發二無表一者。唯是善性。菩薩亦 T2251_.64.0204a09: 成。唯有二三支一。依二業道一故。除二染無記一。業増上 T2251_.64.0204a10: 者。便發二無表一。餘則不レ然。有義。不善亦有二無
T2251_.64.0204a14: 基師意立二無表一爲レ勝。成實宗尚立レ之。證二諸
T2251_.64.0204a17: 故。而破二冠註一。今云。還謬也
T2251_.64.0204a22: 言非三論主表二不信一。以二顯宗如レ今言許故。今 T2251_.64.0204a23: 云不レ爾。此二許字竝表二不信一論主朋二經部
T2251_.64.0204a26: 顯三別有二形實體一。亦言對三前破二行動一。謂行動 T2251_.64.0204a27: 非レ實。形亦非レ實
T2251_.64.0204b02: 也別起故異二經部一。身形故異二正量部一
T2251_.64.0204b05: レ二。此初破レ所立動爲二身表一。釋二第二三句及 T2251_.64.0204b06: 第四句有刹那故一此有レ六。初正破而釋頌
T2251_.64.0204b13: 正量部立三身及山等非二有刹那一。故於二前因一 T2251_.64.0204b14: 有二有體全分他隨一不成一。不レ遍二有法身表一 T2251_.64.0204b15: 故
T2251_.64.0204b18: 正通。此中初標レ宗。二後必盡故者。擧レ頌爲 T2251_.64.0204b19: レ因。三謂有下釋二後盡由一。四滅既下結成刹 T2251_.64.0204b20: 那滅義一。釋二後盡由一中。有二標徴釋結四一。光記 T2251_.64.0204b21: 釋二謂有等一云。論主復顯二滅不待レ因者誤也。
T2251_.64.0204b24: 諸有爲法滅不レ由レ因。何以故。因縁者爲レ生二 T2251_.64.0204b25: 有法一。滅非二有法一。若非レ有此因何所作。此滅 T2251_.64.0204b26: 既無二所有一。故不レ須レ因。如レ是長行釋意。何云二 T2251_.64.0204b27: 復釋一。此中無非果故因。光記有二三釋一。第三爲
T2251_.64.0204c05: 滅初非滅。故致二此破一
T2251_.64.0204c12: 二定無下叙二量勝劣一。三故非下結成。二十
T2251_.64.0204c17: 下正量答。三應共下論主勸徴令二自滅一有 T2251_.64.0204c18: レ三。初總勸示。待因不待因曰レ共。二如是下 T2251_.64.0204c19: 雙關徴。風手等喩但令レ喩二後關一。以三是共許
T2251_.64.0204c22: 相應故燈滅。與レ手相應故鈴聲滅一。三故此下 T2251_.64.0204c23: 結二現量不定一。令レ由二比量一。謂汝如二火合一待 T2251_.64.0204c24: レ因。如二風手合一不レ待二客因一。如レ是現量不定。 T2251_.64.0204c25: 故決成此滅不レ待レ因否一者。應レ由二比量一。故舊
T2251_.64.0204c29: 定爲二不待因一未可
T2251_.64.0205a03: 先牒レ計。應一切下破有レ三。初令三一切滅有二 T2251_.64.0205a04: 客因一。顯二自教違失一。比量云。汝一切滅應二 T2251_.64.0205a05: 皆待因。有爲法攝故。如二諸生法一。若不二他比一
T2251_.64.0205a10: レ破轉爲二一切滅待因則違二現量一。覺等自滅 T2251_.64.0205a11: 自レ元共許法故。三故薪下結二正義一
T2251_.64.0205a14: 論異計一。二雙破二餘二計一。此即初也。初擧レ計。 T2251_.64.0205a15: 後彼亦下破有レ三。初不倶破。二若復下了不 T2251_.64.0205a16: 了相違失。即以レ生レ滅。生時明了生二不明 T2251_.64.0205a17: 了一。而滅時何可三不了覺滅二明了覺一。有位者住 T2251_.64.0205a18: 異二相位。同類者。顯下非二別法一唯能所滅。同 T2251_.64.0205a19: 若覺若聲上
T2251_.64.0205a22: 爾自レ本所レ許客因義便應二止息一。光三釋。第
T2251_.64.0205a26: 釋三一。二或即下破二二家救一。三設於下從レ計徴 T2251_.64.0205a27: 破。四若爾下正量。五由事下論主通。六故 T2251_.64.0205a28: 無下結二立破一。七然於下釋通疑妨一。八既由下 T2251_.64.0205a29: 結レ無歸二本宗一
T2251_.64.0205b03: 或似一。論文異レ前言二生下中滅下中一。顯二如レ次
T2251_.64.0205b07: 前後相似非也
T2251_.64.0205b12: 釋二第七句一。二若謂下出二二根取過一。釋二第八 T2251_.64.0205b13: 句一三又諸下破二別形微一。釋二第九句一。初中亦 T2251_.64.0205b14: 有レ三。初總非二實形一。二謂顯下別示二假相一。此 T2251_.64.0205b15: 先具叙二長等假相一。次所餘下例顯高下正不
T2251_.64.0205b18: 實一
T2251_.64.0205b21: 正出二其過一示二正義一。二有部救。三論主破。此 T2251_.64.0205b22: 即初也。於レ中有レ二。初辨レ過有二標釋結由四一。 T2251_.64.0205b23: 後然如下示二正義一。此意。前五根必各不共 T2251_.64.0205b24: 縁故。必唯縁二實色一。若一色二根取爲二過失一。 T2251_.64.0205b25: 若意識廣縁故縁二一切假實法一。故意根取是
T2251_.64.0205b28: 色前五識不レ縁。故云レ疎。然未レ得二論旨一。若論 T2251_.64.0205b29: 主叙二自義一。實是應レ疎。而今令下破二有部一長等 T2251_.64.0205c01: 是眼所見上。何得レ云レ疎。次破二正理一爲レ是 T2251_.64.0205c02: 也
T2251_.64.0205c05: 下遮二一色二根取一。四如見下示レ喩
T2251_.64.0205c08: 喩一。自下定不定言爲レ要。二無觸下約二不定一 T2251_.64.0205c09: 二觸形一。三若觸下許二不定一レ餘。先擧二彼救 T2251_.64.0205c10: 意一。後顯色下破有レ二。初例二破顯色一。後或應 T2251_.64.0205c11: 下例二顯不定一二了形一。四而實下結レ非。而實 T2251_.64.0205c12: 者。是實義。道理無レ如レ是。故言二而實不然一。光
T2251_.64.0205c15: 不成句一。彼是義不然當二此不應説句一也
T2251_.64.0205c18: 多實體一。三是故總結。此中光記約二左右正倒 T2251_.64.0205c19: 馬牛等多處多體一非也。以三左右正倒非二一 T2251_.64.0205c20: 見一故。必有二前後一故。顯色釋義亦誤也。寶
T2251_.64.0205c23: 也。錦糸長短圓方。豈是不二形色一。非レ取二邪正 T2251_.64.0205c24: 等相貌及顯色一也
T2251_.64.0205c27: 對必實微一。二然無下破二長等實微一。三故即下 T2251_.64.0205c28: 結示長等假相一
T2251_.64.0206a03: 取一。若一極微非二長等形一者。衆微聚集亦應
T2251_.64.0206a07: 唯下破有レ四。初總責二不極一。唯自許言二朋黨一。
T2251_.64.0206a14: 色一。四云何下正遮二彼執一
T2251_.64.0206a17: 初指二前説一。二説レ喩。三形依下合法
T2251_.64.0206a20: 經部一。以闇下經部通レ爲レ三。初正通。二如 T2251_.64.0206a21: 於下説レ喩令レ曉。三理必下示二應理一。不レ知二 T2251_.64.0206a22: 別相一。光二釋第二爲レ眼非也。不了顯形者。
T2251_.64.0206a25: 以二上來形唯意縁一故。竝違二所明一故
T2251_.64.0206b02: 下明二三業一爲レ二。初明二身業一。後例二語意一。初中
T2251_.64.0206b08: レ文可レ知
T2251_.64.0206b11: 通。初奪會。後説許下與會。謂設許レ有二身語 T2251_.64.0206b12: 表色一。此表不レ能二自起一性鈍故。由レ何起耶。謂
T2251_.64.0206b20: 處亦如レ是。意是内入處者。若心意識非色不 T2251_.64.0206b21: 可見無對。色外入處四大造可見有對。聲香 T2251_.64.0206b22: 味四大造不可見有對。觸外入處者。四大及 T2251_.64.0206b23: 四大造色。不可見有對。法外入處者。十一入
T2251_.64.0206b26: レ檢二餘經一。此經次下別出故
T2251_.64.0206b29: 去未來現在彼色不レ生二愛恚一。如レ是受想行識 T2251_.64.0206c01: 無漏非レ受二彼識一。若過去未來現在不レ生二愛 T2251_.64.0206c02: 恚一。是名二無漏法一
T2251_.64.0206c06: 若坐。若眠。若覺。若晝。若夜。其福常生。轉増
T2251_.64.0206c09: 具一。三施二新淨妙衣一。四施二房中衆朝粥一等 T2251_.64.0206c10: 七出世間福者。一聞三如來及聖弟子遊二某處一 T2251_.64.0206c11: 已極歡喜。二聞三如來及聖弟子欲二從レ彼至 T2251_.64.0206c12: 此極歡喜。三聞二如來及弟子已從レ彼至此歡 T2251_.64.0206c13: 喜。四躬往奉レ見。五禮敬供養。六受二三自歸一。 T2251_.64.0206c14: 七於二佛法僧中一受二禁戒一。毘那耶四十六言二
T2251_.64.0206c17: 釋一。後爲レ勝。順二契經一故
T2251_.64.0206c20: 是加行攝非二業道一。未能三正作二彼所作一故。彼 T2251_.64.0206c21: 便人正作二殺等事一已時。前能教者身口表業 T2251_.64.0206c22: 性無二異變一。但表業性故。若別有無表便作 T2251_.64.0206c23: レ殺已。無表來入能教者身中一。故成二業道一
T2251_.64.0206c28: 指南一
T2251_.64.0207a04: 云。在レ定不レ可レ語無二正語一也 身不三運動行二 T2251_.64.0207a05: 禮佛等一無二正語一也。不二乞食等一無二正命一也。 T2251_.64.0207a06: 既在二定中一説二正語等三一。以下在二定中一有中正語 T2251_.64.0207a07: 等三無表色上。出定之後。能起二三正一。不レ起二三 T2251_.64.0207a08: 邪一故。於二定中一説二正語等一。此於二因上一立二果 T2251_.64.0207a09: 名一。故因即無表色。果即正語等也
T2251_.64.0207a12: 爲二正見修習一。滿足正志正方便正念正定一。前 T2251_.64.0207a13: 説正語正業正命清淨修習滿足。是名二修習
T2251_.64.0207a17: 愛結縛一正無間等究竟苦邊上故 T2251_.64.0207a18: 堤塘 光寶頌疏如レ是。應音作二隄塘一。曰古文 T2251_.64.0207a19: 同都奚切。下徒郎切。説文隄塘也。爾雅隄 T2251_.64.0207a20: 謂二之梁一。李巡曰。隄防也。障也。漢書無隄之 T2251_.64.0207a21: 與。韋昭曰。積レ土爲二封限一也。舊論曰。經中説二 T2251_.64.0207a22: 遠離戒一名レ塘能遮二邪戒一。今意。戒法能防遮 T2251_.64.0207a23: 過非一長時相續。如三提塘能防遮邪洪水一
T2251_.64.0207a26: 生レ受内覺。若苦若樂不苦不樂。耳鼻舌身 T2251_.64.0207a27: 意ト法ト意識ト意觸。意觸因縁生レ受内覺。若 T2251_.64.0207a28: 苦若樂不苦不樂。世俗者是名二有漏法一。云何 T2251_.64.0207a29: 無漏法。謂出世間意ト若法ト意識ト意觸。意 T2251_.64.0207b01: 觸因縁生レ受内覺。若苦若樂不苦不樂。出世 T2251_.64.0207b02: 間者是名二無漏法一。今意言。既十八界總名二 T2251_.64.0207b03: 有漏一。於レ中簡別後三界一爲二無漏一。無二無學身 T2251_.64.0207b04: 中等簡別一。故一切前十五界唯是有漏。何
T2251_.64.0207b08: レ檢之失也
T2251_.64.0207b11: 何但總不レ説二十五界有漏一。而一一差別説
T2251_.64.0207b14: 漏是取。心覆藏。聲香味觸法有漏是取。心覆
T2251_.64.0207b17: レ經。栽廣韻祖才切。説文草木之殖曰レ栽。又 T2251_.64.0207b18: 種也應音云。栽子來切。栽植也。今時名二草
T2251_.64.0207b21: 曰二根栽一。依二此等文一。是根本種義是栽義覆
T2251_.64.0207b24: 依一。有漏色能與レ心爲二根本覆障所依一。故云二 T2251_.64.0207b25: 栽覆事一。光記兩釋。初事爲二所縁事一非也。後
T2251_.64.0207b28: 先軌範師 四諦論曰二經部師一 T2251_.64.0207b29: 由法爾力 有レ四。觀對。作用。證誠。法爾。
T2251_.64.0207c07: 四諦論曰。如四汝受用施主施物由三受者功徳 T2251_.64.0207c08: 被二利益一故。今合作レ文。光記兩釋誤也
T2251_.64.0207c12: 生説名二相續一。即此相續於二後後時一。別別而生 T2251_.64.0207c13: 説名二轉變一。即此無間能生レ果時。功力勝レ前
T2251_.64.0207c20: 論者一。汝無表論者宗於二無依福業一。唯心隨喜
T2251_.64.0207c23: 業一。云何得レ有二無教一。正理如レ今云二無表論者一。 T2251_.64.0207c24: 顯宗無二此四字一。直有二下文一。光三釋。第一爲 T2251_.64.0207c25: レ善。順二顯宗救一。會二舊論一故寶釋同二第一一也。 T2251_.64.0207c26: 新舊兩論何應二是誤一。而各有二一理一。今無表諍 T2251_.64.0207c27: 故云二無表論者一。又以三無依福中無レ有二表業一 T2251_.64.0207c28: 爲レ。故云二説有教一。謂汝有表論者於二無作一 T2251_.64.0207c29: 既無二表業一。無二所依表一何有二能依無表一
T2251_.64.0208a06: 無量心定一。身證二此定一。入二林中一住
T2251_.64.0208a09: 別一。此四中第一能發思名レ業。亦名レ道。經部
T2251_.64.0208a12: 爲レ正。第二釋道名爲二自果名一。唯業名爲レ因。 T2251_.64.0208a13: 是別體依主。第三於二因中一所發身語亦名レ業 T2251_.64.0208a14: 亦名レ道持業。今取爲二果名一。第四於二因中一業 T2251_.64.0208a15: 與レ道相違釋。此思種以三二法爲二所有一名二業 T2251_.64.0208a16: 道一。如二菩薩有財釋一。此後三釋竝非也
T2251_.64.0208a21: 不レ爾。若爾應レ作二業道一。實作二殺思一故。今論 T2251_.64.0208a22: 不レ約二闇夜一。唯據二誤不誤未害已害一。故下言二
T2251_.64.0208a26: 不レ成。是亦約二假説一。未レ曉三論文依二誤不誤一
T2251_.64.0208a29: 故成二業道一。今不レ爾。故無二夜簡別一。可レ知光記
T2251_.64.0208b06: レ此別法異二於二依一。能行人生。此義不レ生二愛
T2251_.64.0208b12: 主自義一解レ許猶非也
T2251_.64.0208b21: 樂一。此義用爲二依止一。作二持業釋一。現思雖レ得。持
T2251_.64.0208b26: 未レ詳。近世湛惠法。住竝取二第二釋一。同二寶疏 T2251_.64.0208b27: 頌疏一故。是未レ見二義旨一。唯依二人多一誤也
T2251_.64.0208c05: 師通釋也
T2251_.64.0208c09: 云寶師判談實爲二精當一。今正理。顯宗。其文 T2251_.64.0208c10: 義潔白。何求レ他爲
T2251_.64.0208c13: 因。親生二第二念已去無表一。故第五轉聲。二 T2251_.64.0208c14: 現在依身四大種。現言顯二同時一。是但爲レ依。 T2251_.64.0208c15: 無表依レ彼相續故。是依因。相續依。第七轉 T2251_.64.0208c16: 聲。此二依具足。無表分起。轉隨轉因者。顯
T2251_.64.0208c19: 能引發。地但爲レ依。準レ此轉是起義。轉之因 T2251_.64.0208c20: 故名二轉因一。又此論云二無表得起。舊論云レ作二 T2251_.64.0208c21: 此生依止一。無表生起名レ轉。轉之因。隨轉因。 T2251_.64.0208c22: 舊論云二相續依止一。無表念念不レ絶爲二相續一。 T2251_.64.0208c23: 相續之依止。今亦無表隨二彼大一相續轉故。隨
T2251_.64.0208c27: 無表二依一故別也。若初釋爲レ正者。無二無表一 T2251_.64.0208c28: 時。豈不二現身大相續一
T2251_.64.0209a02: 通途表無表名次一故。又合問今分二表無表一頌 T2251_.64.0209a03: 故。又依二表業一而無表起故。依レ之正理。顯宗 T2251_.64.0209a04: 竝皆有二此標簡一
T2251_.64.0209a07: 答。於二五類中一致二亦等流言一。應三必有二餘類一。故 T2251_.64.0209a08: 有二此釋一。明レ表中言二唯等流一。雖レ有二執受一不 T2251_.64.0209a09: レ簡レ彼。於二五類中一簡二餘四一以言レ唯。今亦可二 T2251_.64.0209a10: 準思一
T2251_.64.0209a14: 準レ之
T2251_.64.0209a18: 別一。謂眼處或有執受。或無執受。云何有執受。 T2251_.64.0209a19: 謂自體所攝眼處。云何無執受。謂非自體所
T2251_.64.0209a25: 執受。云何有執受。謂自體所攝眼界。云何無 T2251_.64.0209a26: 執受。謂非自體所攝眼界。色耳鼻香舌味身
T2251_.64.0209a29: 記之誤矣。寶疏未レ檢二本文一。唯任二光記所出 T2251_.64.0209b01: 文一。爲二傳家誤一者。未レ考之失也
T2251_.64.0209b07: 何一身處。善惡身表業。異熟無記身竝生。若 T2251_.64.0209b08: 破壞減損本身極微一。以爲二表業之極微一違二 T2251_.64.0209b09: 本宗一。極微各別故。答意。從二別新生大種一 T2251_.64.0209b10: 生。重意。本身上別生二表色一。應レ肥大於本 T2251_.64.0209b11: 身形一。答意云。於二身中一本有二孔隙一。入二彼新生 T2251_.64.0209b12: 表色大種一故。不レ爲二肥大一
T2251_.64.0209b16: 五種一。謂身語二各表無表。及思惟一業差別
T2251_.64.0209b22: 界一。有二所依大種一。故入二無色定一應レ有二無色界 T2251_.64.0209b23: 無表一。所例亦如レ是。復唯身語轉處有二無表一。 T2251_.64.0209b24: 身生二欲色一是身語轉處。入二無色定一應レ有二無
T2251_.64.0209c03: 無二起作心一故
T2251_.64.0209c08: 能發心一也
T2251_.64.0209c14: 善一不可也
T2251_.64.0209c27: 勝義自性等言答二第三問一
T2251_.64.0210a03: レ同。光爲二所得法一。寶初爲二異類心一。次述成中 T2251_.64.0210a04: 爲二所得法一。今按。光爲レ正。豈因二異類心一何可
T2251_.64.0210a14: 非二善説一。此唯約二有漏一。故還爲二善説一。今云。此 T2251_.64.0210a15: 但妄情也。解釋名義一。何彼此有レ異。前例 T2251_.64.0210a16: 不レ免故
T2251_.64.0210a19: 約二論主自義一以彈レ之。各據一義竝不二相違一。 T2251_.64.0210a20: 然寶破二光記一非也
T2251_.64.0210a23: 論曰二縁起一。因及彼刹那者。在二正作レ業先一爲 T2251_.64.0210a24: レ因。能引レ業故稱レ因。對二後果一故。審決勝動 T2251_.64.0210a25: 三思。竝是因等起。舊論云二生因縁起一。正作 T2251_.64.0210a26: レ業時同時心心所名二刹那等起一。顯下與二彼業一
T2251_.64.0210b05: 檢二義旨一。第一屬レ上爲レ正。又今文有二又言一。光
T2251_.64.0210b08: 無二色見諦所滅一。初標レ違。次擧レ文。後二句成 T2251_.64.0210b09: レ義。又言蓋傳家誤也應レ作二云字一。光云。阿 T2251_.64.0210b10: 毘達磨説三色非二見斷一者。臆度耳。以レ不レ云二何 T2251_.64.0210b11: 論一。違二舊論一故
T2251_.64.0210b18: レ前思レ之。光寶意各別。光記對二刹那一云レ前
T2251_.64.0210b24: 有二簡別一
T2251_.64.0210b28: 識。以二修所成無分別一故。光破二正理一。有二二釋一。 T2251_.64.0210b29: 寶全寫二初解一。依レ之古今初釋爲善。今云。後 T2251_.64.0210c01: 釋是。今論既云二一切無漏心唯在定故一。簡二 T2251_.64.0210c02: 有漏一故。若不レ爾何不レ云二一切定心一。故知世 T2251_.64.0210c03: 親論主意。有漏定心是爲二隨轉一。正理以二生 T2251_.64.0210c04: 得善一。顯三任運故因有二不定失一。云二因亦非因。 T2251_.64.0210c05: 今性相作レ文就レ略。具應レ言二性羸劣任運故一。 T2251_.64.0210c06: 汝云二勢微劣故一。亦不定失。謂威儀工巧モ無 T2251_.64.0210c07: 記ナレハ是勢微劣。而或爲レ轉。或爲二隨轉一。如二婆
T2251_.64.0210c11: 若下釋二後句一。初正釋。無記次無記而亦有二 T2251_.64.0210c12: 善心一。故頌曰レ或。有二轉無記隨轉善一。故云下善 T2251_.64.0210c13: 隨二無記一轉上。必無二轉善無記隨轉一。故言二曾無 T2251_.64.0210c14: 等一簡別。以佛下所以。擧二語工巧無記一云二 T2251_.64.0210c15: 説法一。通果威儀等云レ等。佛無二工巧一者。約二身 T2251_.64.0210c16: 工巧一。故無レ妨。顯示無記次善隨轉一云二増長一。 T2251_.64.0210c17: 無萎對二無記次無記一云レ或
T2251_.64.0210c22: 槃一。疏云。薩婆多等佛尚有二無記心一何況二智
T2251_.64.0210c29: レ龍或如レ象。是五千阿羅漢。諸阿羅漢中最大 T2251_.64.0211a01: 力。以レ是故如レ龍如レ象。水行中龍力大。陸行
T2251_.64.0211a05: 象。三不來。孔雀經名レ佛爲二那伽一。由四佛不三更 T2251_.64.0211a06: 來二生死一故
T2251_.64.0211a09: 意。佛意若不レ欲二散心一則如レ是。若欲二散心一 T2251_.64.0211a10: 則有二三無記心一。若言思レ之。光記無レ失。寶疏 T2251_.64.0211a11: 意。四儀中。各入レ定故如レ是説。亦有二四儀中
T2251_.64.0211a18: 刹那等起助勢也
T2251_.64.0211a21: 但由二轉力一者。則不レ應二前通レ經言如レ是。顯 T2251_.64.0211a22: 成由二刹那一故。犯二違教失一。又不レ應レ言二故欲 T2251_.64.0211a23: 等一。顯下成由二刹那一故欲無中有覆上。違地成下由二轉 T2251_.64.0211a24: 力一而欲無中有覆上宗天故。此破意偏破下無二簡 T2251_.64.0211a25: 別一但據二因等起一。非據二刹那一。終顯成由二刹 T2251_.64.0211a26: 那一判性故。全非レ如二光記前言相亂一。故正理
T2251_.64.0211b03: 大非也。何者。此論意。彼終成下由二刹那一故。欲 T2251_.64.0211b04: 無二有覆表一義上。故擧加爲レ。又名中有濫者 T2251_.64.0211b05: 非也。論主但破レ云三據レ因不レ據二刹那一。於二前 T2251_.64.0211b06: 言一決無レ意。故標但云二不由刹那等一。亦正理 T2251_.64.0211b07: 述意明也。似レ許二刹那一者。此二句對如レ是。 T2251_.64.0211b08: 何但可レ約二後句一。前文無二非據刹那言一。已 T2251_.64.0211b09: 云二但據一。影顯非據刹那一。設如二舊論一。無二但 T2251_.64.0211b10: 言一上標釋因等起刹那二一。而云二據因一明三是 T2251_.64.0211b11: 非レ據二刹那一。故婆沙表遮具足。依レ之光後釋 T2251_.64.0211b12: 指二餘論一非也。問。論主於二前言一無レ意。正理 T2251_.64.0211b13: 何具辨。答。雖下論主對二後刹那一意。無二差別一
T2251_.64.0211b21: 文一如レ上。故欲等文。又令レ有二有覆一。此有二二 T2251_.64.0211b22: 過一。一彼前兩關。何更可レ。二違レ論。但標二不 T2251_.64.0211b23: 由刹那一故。又光云三但由二轉力一。全非二論意一」
T2251_.64.0211b26: 有レ二。一見道是遠因等起。二修道是近因等 T2251_.64.0211b27: 起。此中契經約二遠因等起一説。故應下言二唯 T2251_.64.0211b28: 據餘心間等一。顯中由二修道轉心近因一判二善等 T2251_.64.0211b29: 性一。不如二見道轉心一。若爾見道名レ轉。而欲無二 T2251_.64.0211c01: 有覆一義成立。餘心所間準二此論一似下見道餘修
T2251_.64.0211c05: 雜雜攝義。則修道餘見道心所二間攝一等起心。 T2251_.64.0211c06: 光記改レ但作レ唯。改レ前作二餘心所間一者。竝皆 T2251_.64.0211c07: 非二論意一。何者。但與レ唯義通故。故中邊論頌 T2251_.64.0211c08: 云二此中唯有空一。長行云レ但。前字於二前言一。論 T2251_.64.0211c09: 主無二別義一。但無二簡別一。總説爲失。寶疏通 T2251_.64.0211c10: 兩段雖レ無二別釋一。引二正理廣文一意如二上來
T2251_.64.0211c15: 具有二表遮一。而不レ言レ前。總依レ因唯簡二刹那一。今 T2251_.64.0211c16: 破レ彼前言對二刹那一來。豈可レ如レ汝。設如レ汝 T2251_.64.0211c17: 許。通詞未レ成レ釋。豈可レ得レ有二通詞亦更容 T2251_.64.0211c18: 須レ通。故無二簡別一未レ免也。問。前師通經約二發 T2251_.64.0211c19: 業有無一。而依二業成レ性義一致レ。豈非二相違一。 T2251_.64.0211c20: 答。非二相達一。何者。由二發業者一判レ性故。謂見 T2251_.64.0211c21: 轉心不レ發レ業。亦不二由レ彼判性。修道轉心能 T2251_.64.0211c22: 發レ業。由レ彼成レ性。故不下由二刹那一成性也 T2251_.64.0211c23: 阿毘達磨倶舍論法義卷第十三 T2251_.64.0211c24: T2251_.64.0211c25: T2251_.64.0211c26: T2251_.64.0211c27: T2251_.64.0211c28: T2251_.64.0211c29: T2251_.64.0212a01: T2251_.64.0212a02: T2251_.64.0212a03: T2251_.64.0212a04: 豐山沙門釋快道記
T2251_.64.0212a11: 辨二無表一明二成就一。已下合説。今乘レ語云二表無
T2251_.64.0212a17: 等。婆羅者護。謂等護二一切衆生一。子註曰。一 T2251_.64.0212a18: 切經論中。言二律儀一者。悉應レ言二等護一也。百一 T2251_.64.0212a19: 羯磨註曰。此言レ護者。梵云二三跋羅一。譯爲二擁 T2251_.64.0212a20: 護一。舊言二律儀一。乃當二義譯一云是律法儀式。若 T2251_.64.0212a21: 但言レ護。恐學者未レ詳。故兩倶存。明了論已 T2251_.64.0212a22: 譯爲レ護。即是戒體無表色。又云。謂防二身語
T2251_.64.0212a26: 儀亦爾。不レ可三偏擧以釋二戒義一。基師表無表 T2251_.64.0212a27: 章云律謂法式。儀謂軌範。古有釋云。律類 T2251_.64.0212a28: 也。儀者式也。種類法式名爲二律儀一。皆通二善 T2251_.64.0212a29: 惡一。故説名二不律儀一。今解。唯彼善戒得レ名可 T2251_.64.0212b01: レ爲二法式一。可レ爲二軌範一故名二律儀一。此意非二律 T2251_.64.0212b02: 儀一名二不律儀一。惡二於戒一名二惡戒一。此論。南山等 T2251_.64.0212b03: 意。律儀名通二善不善一。戒名通二善惡一也
T2251_.64.0212b06: 三種名一。翻レ之知二不律儀一。已知レ二非二亦知。 T2251_.64.0212b07: 故但釋二初名一。若依二寶意一爲レ問レ數先釋レ名。 T2251_.64.0212b08: 雖三各有二其理一。屬レ下爲レ是。此論顛末欲レ釋二三 T2251_.64.0212b09: 名一。有二準擬勸一。今不レ爾。又舊論云。能遮能滅 T2251_.64.0212b10: 破戒相續。故説名レ護。偈曰。護ハ波羅木叉ト定 T2251_.64.0212b11: 生ト及無流トナリ。釋曰。此護有二三品一等。已云二 T2251_.64.0212b12: 此護一。後段文也。能遮能滅。光有二三釋一。第二 T2251_.64.0212b13: 爲レ善。寶亦同二第二一。第一非也。招二同義擲重 T2251_.64.0212b14: 失一。第三亦非也。歸二鑿説一故
T2251_.64.0212b17: 戒。優婆塞戒。優婆夷戒。優婆婆戒
T2251_.64.0212b20: 觸等。三學二行法一。謂一切大尼戒行。僧祇曰。
T2251_.64.0212b23: 戒一耶。答云。式叉摩那受二六位一二歳。佛在世 T2251_.64.0212b24: 時有二一長者婦一。不レ覺二懷妊一。出家受二具足戒一。 T2251_.64.0212b25: 其後身大轉現。長者譏嫌比丘一。因レ此制下有二 T2251_.64.0212b26: 二年學レ戒受二六法一。然後受中具足戒上。瑜伽五
T2251_.64.0212b29: 制立苾芻尼。正學。策女三衆律儀一。答。由三
T2251_.64.0212c06: 當レ授二彼具足戒一。如レ是長時於二少學處一積二修 T2251_.64.0212c07: 學一已方有三力能受二廣大衆多學處一。然後於二
T2251_.64.0212c11: 三云。鄔波云レ近。迦云レ事。索即男聲。斯即女 T2251_.64.0212c12: 聲。於二近事上一加以二索斯之聲一。故男女別
T2251_.64.0212c18: 耳
T2251_.64.0212c23: 各別也
T2251_.64.0212c26: 上坐。及作倡妓樂。故往觀聽。麟云。眠座高廣 T2251_.64.0212c27: 床者。謂象牙等嚴好過レ量床也。以三能長二憍 T2251_.64.0212c28: 慢一故。有云。如二父母師等床一恐非。以二不レ受 T2251_.64.0212c29: レ戒時。亦不合レ坐故。如下男子七歳不レ登二母 T2251_.64.0213a01: 床一。女人八歳不近二父机一。此釋違二契經等一。業
T2251_.64.0213a04: レ昇也。有餘文中高廣床者。約レ相辨レ離。高即 T2251_.64.0213a05: 八指已上。廣謂方三肘者。不レ可二倶有一。單高 T2251_.64.0213a06: 亦制。文列レ高者。即簡二尺六一。已下開レ用。又言 T2251_.64.0213a07: レ勝者。即列二八種一。不二必高大一。如レ用三師父所二 T2251_.64.0213a08: 机褥一。即是長レ憍故特制也。濟縁二下云。阿含 T2251_.64.0213a09: 八床。金銀牙角爲レ四。佛師父母爲レ四。從レ人 T2251_.64.0213a10: 爲レ勝。但取二尊長受用一。不二必嚴麗一。有餘文者。 T2251_.64.0213a11: 四分律。皆名二高廣大床一。高一尺六。廣五尺 T2251_.64.0213a12: 四。此是製量。過二此量數一則爲レ高。又下次釋二 T2251_.64.0213a13: 勝義一。即上阿含。不二必局量。又珠林百六云。 T2251_.64.0213a14: 又阿含經高廣大床者。梐下足長尺六非レ高。 T2251_.64.0213a15: 濶四尺非レ廣。長八尺非レ大。越二此量一者方名二 T2251_.64.0213a16: 高廣大床一。復有二八種床一。初四約レ物辨レ貴。體 T2251_.64.0213a17: 不レ可レ坐。後四約レ人辨レ大。縱令三地鋪擬二於尊 T2251_.64.0213a18: 人一。亦不レ合レ坐。一金床。二銀床。三牙床。四角 T2251_.64.0213a19: 床。五佛床。六辟支佛床。七羅漢床。八師漢床
T2251_.64.0213a25: 者。如二光第二釋一。下安二用字一故。光二釋。開爲 T2251_.64.0213a26: レ二。相不レ異也。皡案。既制レ觀聽他一。禁二自舞 T2251_.64.0213a27: 歌一顯昭。故舊論綴文如レ是。若具言レ制二自他一 T2251_.64.0213a28: 如二此論一。故異二塗飾香鬘句一。特用字安レ下。依
T2251_.64.0213b04: 初約二輕重一。次婆沙約二同處一。後正理約二怯不 T2251_.64.0213b05: 怯一。並含爲レ是
T2251_.64.0213b10: 音釋云。尸羅此云二止得一。謂止レ惡得レ善也。雜
T2251_.64.0213b15: 義一。故名二訓釋詞一。訓釋之詞依主釋。故下論二
T2251_.64.0213b21: 悟之所引無礙智見性。然惠暉云。以二成詮義一 T2251_.64.0213b22: 釋二能詮名一。言二訓釋言詞一者。則言詞之訓釋。 T2251_.64.0213b23: 爲レ非也。若以二所詮義詞一。釋二能詮名一無レ失。 T2251_.64.0213b24: 夫標二訓詞釋一。或是別義。或以レ彼證レ此。竝是
T2251_.64.0213b29: レ此。如下無畏疏言中依二聲論一足是住處義等上。是 T2251_.64.0213c01: 亦世論尼祿多論云二訓釋詞一。依レ彼擬釋故。更
T2251_.64.0213c07: 必矣。光寶直約二自體自家義一。未レ辨二訓釋 T2251_.64.0213c08: 詞一不可也
T2251_.64.0213c11: 理一故。違二舊論一故。彼有二此文一。置二復次偈曰一 T2251_.64.0213c12: 擧二次頌一。而有二唯初刹那等長行一故
T2251_.64.0213c17: 兩義一。於二別言一又有二異義一。今是一一別別 T2251_.64.0213c18: 捨義。天臺智者等簡別外道戒一説名レ別也。 T2251_.64.0213c19: 淨影義章差別定道戒一。立以二別名一
T2251_.64.0213c22: 依主
T2251_.64.0213c25: レ知
T2251_.64.0214a01: 爲二自性一。根律儀亦爾。頌曰言。鮮檗明及正 T2251_.64.0214a02: 理無之爲レ正。亂二本頌一故。句法成故。舊論但 T2251_.64.0214a03: 云二世尊所説偈一。無二曰言一。頌疏如レ今。依二錯本一 T2251_.64.0214a04: 非也
T2251_.64.0214a07: 證。爲レ顯二齊等一初二句亦引。善哉言互在二上
T2251_.64.0214a12: 身行爲二善哉一。口行亦復然。意行爲二善哉一。一
T2251_.64.0214a15: 多中 七佛略戒偈。有人云。此釋通漫。何不三
T2251_.64.0214a18: 諸惡業一。多行二放逸一。不レ修二善品一。作二少善一時。 T2251_.64.0214a19: 便生二喜足一。爲二三事一故。説二其三頌一。爲下遮二惡 T2251_.64.0214a20: 行一示二善方便一。令中不二忘念一善品日増上。於二十 T2251_.64.0214a21: 二年中一爲二無疱僧伽一。説二斯波羅提木叉略 T2251_.64.0214a22: 教一。一切惡莫レ作。一切善應レ修。遍調二於自心一。 T2251_.64.0214a23: 是則諸佛教護レ身爲二善哉一。能護レ語亦善護 T2251_.64.0214a24: レ意爲二善哉一。盡護最爲レ善。乃至次頌即是示二
T2251_.64.0214a27: 由二三業一。捨レ惡修レ善。勸令二盡護一。即解脱衆 T2251_.64.0214a28: 苦一。故歎二善哉一。今云。七佛同説説二此戒一云二七 T2251_.64.0214a29: 佛略戒一。故天台妙玄二之一終云二七佛通戒 T2251_.64.0214b01: 偈一
T2251_.64.0214b06: 色不レ起二恚想一。次第不レ起二衆多覺想一。相繼住。 T2251_.64.0214b07: 見二色過患一。見二過患一已能捨離。耳鼻舌身意 T2251_.64.0214b08: 亦復如レ是。是名二律儀一。今但擧レ眼略顯餘 T2251_.64.0214b09: 五一
T2251_.64.0214b12: 先離別列レ名。次説レ合。故曰二離合言一。合二離列 T2251_.64.0214b13: 名一言義。故曰二離合言一。故舊論云。故合レ離説。 T2251_.64.0214b14: 非レ欲レ顯下頌中應レ言二離合一窄故略離。今長行 T2251_.64.0214b15: 故具曰二離合一
T2251_.64.0214b18: 第六句一作三恒多成二過未一。長行釋云。以二順決 T2251_.64.0214b19: 擇分所攝定律儀。初刹那中不成二過去一。餘 T2251_.64.0214b20: 生所得命終時捨。今生無レ容レ重得彼法一。 T2251_.64.0214b21: 爲レ簡二彼法一説二多言一。今按。今但分別世成相一。 T2251_.64.0214b22: 非二其中細一。故唯約レ成説。無二相違失一
T2251_.64.0214b26: 長行對レ住云二出觀一。如レ言二住果一彼爾。此待對 T2251_.64.0214b27: 各別
T2251_.64.0214c01: 彼云。處中有レ善。及有二不善一。謂雖二善業一非二是 T2251_.64.0214c02: 極善一。雖二惡業一非二是極惡一。既處二中庸一。故云二處
T2251_.64.0214c13: 法一。約二未現過一未來云レ逆。過去云レ追。光記 T2251_.64.0214c14: 如レ是。寶疏作二進退一形誤也。明本及正。顯 T2251_.64.0214c15: 如レ今故
T2251_.64.0214c18: 故。等是等二心所一。故答中唯云二心等一。豈是餘 T2251_.64.0214c19: 心王
T2251_.64.0214c26: レ惡。動轉捷利故名レ行。問。沈溺諸惡一云何捷 T2251_.64.0214c27: 利。答。彼惡行者。有二如レ是巧便一雖レ行二惡行一。 T2251_.64.0214c28: 而令二世間不知二其惡一。故名二捷利一。惠暉云。初 T2251_.64.0214c29: 因名二惡行一持業釋。後因名レ行。果名レ惡依主 T2251_.64.0215a01: 釋
T2251_.64.0215a08: 破一者非也
T2251_.64.0215a12: 翻レ僧。和合乃是僧家義用。謂四人等乘レ法成 T2251_.64.0215a13: レ和是以文云レ僧者四人。若過。和合者。一羯
T2251_.64.0215a18: 從レ體但翻レ衆。法花中直云レ衆。故正翻衆。
T2251_.64.0215a26: 衆者四人若過一。以二此證一明知。二三人名二小
T2251_.64.0215b04: 國之法。一名爲レ一。二名爲レ身。自レ三已上皆 T2251_.64.0215b05: 名爲レ多。如二辨法事一四人方成。一人白言二大 T2251_.64.0215b06: 徳僧聽一。所和三人得レ名レ僧故。若四是僧。豈 T2251_.64.0215b07: 能白者而自白耶。欲レ顯三和合從二多人一故。自
T2251_.64.0215b11: 爲レ衆。女三爲レ。如レ是順二二土方俗一以レ三 T2251_.64.0215b12: 爲レ僧。又據二偏五得一有二此理一矣
T2251_.64.0215b19: 宗異説。一十誦律是薩婆多宗。同二倶舍第十 T2251_.64.0215b20: 四律毘婆沙竝雜心及正理。顯宗。大毘婆沙一。 T2251_.64.0215b21: 十誦律云。佛在二竹園一。告二諸比丘一。十種受具 T2251_.64.0215b22: 足等。二四分律是法藏部。五種得戒。三僧祇 T2251_.64.0215b23: 律是大衆部。四種得戒。四五分律是化地部 T2251_.64.0215b24: 有二五種具受戒一。五論別者。一毘尼母論。二衆 T2251_.64.0215b25: 各五。二摩得勒伽論。十種得戒。三善見論。八 T2251_.64.0215b26: 種得戒。四薩婆多論。七種受具。五明了論。三 T2251_.64.0215b27: 乘得戒
T2251_.64.0215c02: 聞縁覺人天所造一。故曰二自然一。如來辟支不 T2251_.64.0215c03: レ假二師諮一。修レ道進レ徳。惑盡解滿會二自然理一。而
T2251_.64.0215c07: 道時得二盡無生智一。餘宗。無間道時斷レ惑。解 T2251_.64.0215c08: 脱道時得二盡無生智一。今詳。此言無二方可救。 T2251_.64.0215c09: 請諸後學愼勿レ傳レ之。且准二多宗一。第九無間 T2251_.64.0215c10: 金剛喩定。唯一刹那。次解脱道即得二盡智一。若 T2251_.64.0215c11: 利根者。起二盡智一時亦一刹那。次起二無生智一。 T2251_.64.0215c12: 或一刹那。或復相續。次後或起二無學二見一。或 T2251_.64.0215c13: 世俗心。准レ此得。戒在二盡智時一。非二無生時一也。 T2251_.64.0215c14: 若依二大乘一餘可レ同レ前。唯盡無生體同義別。 T2251_.64.0215c15: 無レ間二利鈍一皆證二此二一。是則二智許二同念一也。 T2251_.64.0215c16: 今此薩婆多宗。無間道斷。解脱道證。必前後 T2251_.64.0215c17: 念。而如二佛獨覺一盡智時即得二無生智一也
T2251_.64.0215c26: 希求出家一。佛言二善來一。即得二具足戒一。故曰二 T2251_.64.0215c27: 善來一。善即求戒者心。來如來言教。二云佛 T2251_.64.0215c28: 知三此人願樂出家一。命二之善來一。即發二具戒一。此 T2251_.64.0215c29: 即善來之言。倶有二如來言教一。此中開宗。及麟 T2251_.64.0216a01: 初釋非也。何者。尋二其體一善來是所化人。而 T2251_.64.0216a02: 今佛命二善來一。彼來善非レ惡。善即來持業釋。 T2251_.64.0216a03: 耶舍者。光寶同翻云レ譽。栖翫記云。梵云二 T2251_.64.0216a04: 耶舍一。此云レ稱。謂此尊者有二大名稱一。惠暉云。 T2251_.64.0216a05: 耶舍此云二名譽一。則耶輸伽童子。靈芝云。耶舍 T2251_.64.0216a06: 謂二須提耶舍一。古謂二善來得一者。其人不レ少。飾
T2251_.64.0216a14: 善來苾芻於五百仙人一。彼即作二苾芻一。戒疏三 T2251_.64.0216a15: 上會レ之爲二別縁一。等言等二目連等一。西域記
T2251_.64.0216a20: 發二誠誓一言。世尊是我大師。修伽陀是我大 T2251_.64.0216a21: 師。如レ是二言便發二具足一。然此得戒始終三 T2251_.64.0216a22: 名。一名二教授一即是初義。二名二自誓一。三名二上
T2251_.64.0216a25: 立名不レ同。迦葉得戒者。十誦爲二自誓得一。倶 T2251_.64.0216a26: 舍亦同。善見。伽論等名爲二教授一。僧祇爲二自 T2251_.64.0216a27: 覺一。豈唯十誦。倶舍就二終始位一改轉異稱而 T2251_.64.0216a28: 已。麟釋似レ局矣。開宗記云。善見從レ始名爲二 T2251_.64.0216a29: 教授一。故論文云。佛告二迦葉一。汝當レ發二慚愧 T2251_.64.0216b01: 心一。因レ此立二誓要一。名爲二自誓一。母論ト經トハ據
T2251_.64.0216b04: 然具一也
T2251_.64.0216b11: 十誦四十六。如二彼等説一。十誦律云。是比丘尼 T2251_.64.0216b12: 説二半月八敬法一。何者八。一者百歳比丘尼見二 T2251_.64.0216b13: 新受具戒比丘一。應二一心謙敬禮足一。二者比丘 T2251_.64.0216b14: 尼應下從二此丘僧一乞受具戒上。三者比丘尼犯二
T2251_.64.0216b18: 見聞疑罪上。六者比丘尼半月乞レ僧受二八敬法一。 T2251_.64.0216b19: 七者比丘尼語二比丘一言。聽三我問二修多羅。毘 T2251_.64.0216b20: 尼。阿毘曇一。若比丘聽者應レ問。不レ聽者不レ得 T2251_.64.0216b21: レ問。八者比丘尼不レ得レ説二比丘見聞疑罪一。是
T2251_.64.0216b24: 師法一。了論説爲二瞿婁達磨一。瞿婁此曰レ尊。達
T2251_.64.0216b28: 化益一故。抑而不レ許。後還二舍衞一。便自剃髮披 T2251_.64.0216b29: 衣。倚二僧坊一立祈レ聽二受戒一。時爲二三請一。便授二 T2251_.64.0216b30: 敬法一。必具依行。即感二具戒一。故因名也。濟縁
T2251_.64.0216c03: 女性鄙弱。人少二敬信一故。無二弘化之益一。反 T2251_.64.0216c04: 更毀辱。正法減レ半。後下三明二尼自剃染一。由二 T2251_.64.0216c05: 佛不許却還二城中一。輒自變レ形。復至二祇桓一。 T2251_.64.0216c06: 倚レ門而住祈求也。時下四明四阿代請。佛 T2251_.64.0216c07: 令三傳レ教能行二八敬一。即與二出家一。愛道等聞即
T2251_.64.0216c10: 生二厭離一。遂自剃髮染衣。倚立祇桓一。阿三 T2251_.64.0216c11: 請。如來遥宣二八敬之法一附與。阿頂受尊 T2251_.64.0216c12: 敬一授二於愛道一。愛道聞レ之。遵二此八法一。作二奉行 T2251_.64.0216c13: 之意一。即發二具戒一
T2251_.64.0216c19: 也。十誦。五分等所レ謂半迦尸尼別人也。半迦 T2251_.64.0216c20: 尸尼。迦尸國梵志女殊色。人價以二半迦尸國一 T2251_.64.0216c21: 故爲レ名。見二十誦四十二一。亦出家事縁全別 T2251_.64.0216c22: 也。各互擧二一人一。故摩得勒伽論第五説二遣使
T2251_.64.0216c27: 智首疏第一云。二遣信受具足。尼中作法竟 T2251_.64.0216c28: 差二一尼一往二大僧中一。代レ彼乞戒。大僧作法如二 T2251_.64.0216c29: 常式一。便騰二僧命一請寺請授。於二使言下一即發二 T2251_.64.0217a01: 具足一。慈恩懷素等不レ爾。受者正得二無表一。是 T2251_.64.0217a02: 使尼在二彼僧中一白四羯磨竟時也。如二教人 T2251_.64.0217a03: 殺一。彼斷命之時。此能教人即觸二殺罪一。南山等
T2251_.64.0217a06: 不レ爾者。答。受戒是要期思願滿足爲レ義。殺 T2251_.64.0217a07: 盜損レ境爲レ義。故不二相竝一。然四分律尼犍度 T2251_.64.0217a08: 云。彼使應下還二尼寺内一語言上。大姊汝已受戒 T2251_.64.0217a09: 竟。慈恩等依レ之。若法礪意引二五分一已云。此 T2251_.64.0217a10: 律文略。直言三汝已受二具足一。飾宗記云。次例二 T2251_.64.0217a11: 此律一亦應三具贈二大僧羯磨一。故云二此律文略。 T2251_.64.0217a12: 直言汝已受具足竟一
T2251_.64.0217a15: 河一。北至二嗢尸羅山一。此限域外名曰二邊國一。内 T2251_.64.0217a16: 名二中方一。正理。顯宗。雜心竝云三持律爲二第五一。 T2251_.64.0217a17: 舊論云。由下能持二毘那耶一爲中第五上。光寶從レ論。 T2251_.64.0217a18: 和上不レ久レ數。必須二一人持律者一。表無表章
T2251_.64.0217a22: 第五人一。和上不レ入二其數一。同二僧祇律一。若減不 T2251_.64.0217a23: レ成。闕二法事一故。既爾即應二四人一。羯磨一人。表 T2251_.64.0217a24: 白大徳僧聽。餘三非レ僧。或應レ白レ自。以二要四 T2251_.64.0217a25: 人方成僧故。故五人中一持二羯磨一。一爲二和 T2251_.64.0217a26: 上一。羯磨牒レ名。餘三僧體正所二和白一。故邊地 T2251_.64.0217a27: 極少猶五人辨二法事一。摩得勒伽論。邊地多僧。 T2251_.64.0217a28: 但取二五人一得レ名二受具一。僧得二可呵罪一。又云。僧 T2251_.64.0217a29: 祇律是大衆部四種得戒。乃至三十衆。彼律 T2251_.64.0217b01: 云。和上十種内不レ名二受具一合二十一人一。四分 T2251_.64.0217b02: 等但言二十種一。和上在レ中。此中有釋謂三十誦 T2251_.64.0217b03: 同二僧祇一。慈恩自義二誦不レ同。邊五中十各唯 T2251_.64.0217b04: 五十。以三和上入二其數一故。又律中唯言二持 T2251_.64.0217b05: 律五人一。不下如二今論一言中第五上。故拾毘尼義鈔
T2251_.64.0217b08: 解二羯磨一。六人數足。故十人不レ言二持律一。邊地 T2251_.64.0217b09: 開法要須二五人皆持律一如二伽論一。智周決擇
T2251_.64.0217b12: 云。五人悉皆清淨。言二持律一者。是知法人。知 T2251_.64.0217b13: 法人羯磨人也。餘四人者清淨即得。今觀。後 T2251_.64.0217b14: 爲レ正檢二倶舍一。皡案。中十既不二皆持律一。邊國 T2251_.64.0217b15: 何五皆持律。又以レ少レ僧許レ五。若擇二五持律一。 T2251_.64.0217b16: 何日當二得戒一。又今論。正理。顯宗。舊論。及雜 T2251_.64.0217b17: 心等悉云二第五一。光寶解爲レ勝
T2251_.64.0217b21: 是善受二具足戒一。若結二白四羯磨一後。歸依三
T2251_.64.0217b29: 何故諸尼無二三歸得一。無二賢首一故。南山不レ爾。
T2251_.64.0217c04: 云。宿業力故應二三語得戒一者。三語而止。三 T2251_.64.0217c05: 歸亦爾。自然使レ爾。薩婆多論第二曰。爾時 T2251_.64.0217c06: 世人棄レ俗入レ道。若應二三語得戒一者。三語則 T2251_.64.0217c07: 止。若應二三歸得戒一者。三歸則止。以二業力一自 T2251_.64.0217c08: 然使レ爾。謂六十賢部等者。麟云。謂六十賢人
T2251_.64.0217c15: 先度二五人一。共レ佛二六羅漢一。次度二耶輸伽子一 T2251_.64.0217c16: 爲レ七。次度二耶輸伽同友四人一爲二十一一。次度二 T2251_.64.0217c17: 耶輸同友五十人一爲二六十一一。次度二如來同友 T2251_.64.0217c18: 五十人一爲二一百十一一。次度二那羅陀梵志一爲二 T2251_.64.0217c19: 百十二一。故時世間有二百十一羅漢一。共レ佛爲二 T2251_.64.0217c20: 百十二一。此中六十一除レ佛爲二六十一。今云。彼 T2251_.64.0217c21: 中五比丘等是見諦得非二三歸得一。圓底方蓋
T2251_.64.0217c24: 即是也。又五分十五所レ謂於二婆羅林一六十人
T2251_.64.0217c29: 受戒一。是非二世尊親教一。故今擧二六十賢部一
T2251_.64.0218a08: 應下至二其文一辨釋上。於レ前解釋爲二不可一。以レ未三 T2251_.64.0218a09: レ了二其文義一故。又光記於レ此。及於二受生必具
T2251_.64.0218a13: レ足。依二光寶辨之。今亦述レ之。論主意以二今 T2251_.64.0218a14: 文一爲レ定。下論受生具二文簡別自然見道 T2251_.64.0218a15: 不從二他受一。而云三欲無二無表離レ表而發一。約二彼 T2251_.64.0218a16: 有部義一。以作レ。非レ依二自本意一。故不二相違一。光
T2251_.64.0218a19: 兩釋一。初叙二餘師義一者非也。應レ言二有部義一。
T2251_.64.0218a22: 當一解二今文一。是亦臆鑿不レ足レ爲レ言。答二下
T2251_.64.0218a25: 彼有餘師者。即今論主義同也。彼正理師意 T2251_.64.0218a26: 全非二論主義一。何以レ彼爲二後解一可レ解二今文一。 T2251_.64.0218a27: 後引二婆沙兩説一。亦合二上二解一。是實誤合。何
T2251_.64.0218b02: 解一切依レ表之義一。彼婆沙約レ現故。若依二過
T2251_.64.0218b05: 無表離レ表而發一。最得二婆沙意一。次引二正理一云下 T2251_.64.0218b06: 與二婆沙一不同。破二光令同。而述二今論文意 T2251_.64.0218b07: 及正理旨一。竝皆有二眼目一。又擧二下文一捨置和 T2251_.64.0218b08: 會一。猶至二十六卷一一向不レ言レ之。實是高見最 T2251_.64.0218b09: 可レ稱焉
T2251_.64.0218b13: 何法一。後時與レ名相違釋。竝問二名體一。此中 T2251_.64.0218b14: 第二釋爲レ正。符レ義故。順二舊論及正理等一故
T2251_.64.0218b19: 増語。舊論答曰。此名下顯二有爲法一義上。今増 T2251_.64.0218b20: 語者。當二舊論名字一。諸行當二彼有爲法一。故知 T2251_.64.0218b21: 猶レ言三總時名二諸行一。而云二増語一。多類名非二一 T2251_.64.0218b22: 名一故。時無別體依法而立故。重意云。隨二諸 T2251_.64.0218b23: 行上増語一。故云二諸行増語一。如三光闇上立二晝 T2251_.64.0218b24: 夜増語一。光三解。初諸行之増語。寄二思増語一。 T2251_.64.0218b25: 次文改二増語諸行一。眼著二諸行一後諸行與二増 T2251_.64.0218b26: 語一相違釋。今云。初釋非。唯答二問名一故。次 T2251_.64.0218b27: 云二増語所顯諸行一非也。諸行豈是時體。所引 T2251_.64.0218b28: 婆沙當二今晝夜一。全非二諸行一也。年月等豈是 T2251_.64.0218b29: 諸行。不レ可レ爲二雷同一。第三大非也
T2251_.64.0218c05: 有二何咎一耶
T2251_.64.0218c09: 夜一。故應レ有三法能爲二障礙一。此中光釋非也。不 T2251_.64.0218c10: レ順二必應有言一。舊論亦云レ應レ有二法能遮一。復不
T2251_.64.0218c13: 便捨。光依レ彼何。答。彼唯示二時限一非二能遮 T2251_.64.0218c14: 法一。若依レ彼者猶非也
T2251_.64.0218c17: 受得一。論主意朋二經部一故結レ不レ違レ理。標二別毘
T2251_.64.0218c20: 若成二律儀一許無レ失。已不レ爾。故唯今就レ増多 T2251_.64.0218c21: 日受得
T2251_.64.0218c24: 或父母子等自相教習故。得由レ他或不レ由 T2251_.64.0218c25: レ他。二皆無レ違。不レ同三小乘不律儀不二從レ他 T2251_.64.0218c26: 得一
T2251_.64.0219a03: 約二所熏一。二約二能熏一。三四亦如レ是。而初二 T2251_.64.0219a04: 意樂即爲二思種子一。後二思種心所能相應。意 T2251_.64.0219a05: 樂所相應別法。故加二相應言一。異二前二釋一而 T2251_.64.0219a06: 已。今云。論意欲レ造二惡不善一現行意樂思所二 T2251_.64.0219a07: 熏成一種子。微細相續不レ捨名二不律儀一。論十
T2251_.64.0219a12: 日。黒月亦有二三受齋日一。如二白月數一。雜含四
T2251_.64.0219a22: 戒一。彼有二餘縁一。午前不レ憶。食已方憶深生二悔 T2251_.64.0219a23: 愧一。即請二戒師一。如レ法受者。亦得二此戒一
T2251_.64.0219a29: 長養一。闍那崛多曰。烏晡沙他此言二受齋一。亦
T2251_.64.0219b03: 長養善法一持二自心一。故名二褒灑陀一。又褒灑同 T2251_.64.0219b04: レ前。陀是淨除義謂増長善法一。淨除不善一故 T2251_.64.0219b05: 如レ是竝是受二八戒一近住人。與二五戒近事一別
T2251_.64.0219b12: 稱二布沙陀一是異名。新舊諸論分明。然義解哲
T2251_.64.0219b15: 僞僻。正從二本音一云二鄔婆塞迦一。唐翻二善宿一也。 T2251_.64.0219b16: 故成論曰。此人善能離二破戒宿一。古録以爲二清 T2251_.64.0219b17: 信士一者。清是離過之名。信爲二入道之本一。士
T2251_.64.0219c02: 雖二三藏親承一傳謬レ得レ免耳。故起世本經 T2251_.64.0219c03: 七音釋云。烏晡沙他此云二増長一。謂受持齋
T2251_.64.0219c06: 婆娑一。翻爲二近住一。兩名既別。不レ應三八戒名二優 T2251_.64.0219c07: 婆塞一故
T2251_.64.0219c12: 也
T2251_.64.0219c16: 露體而臥。無レ所二覺知一。佛將二阿一經行見レ之。 T2251_.64.0219c17: 乃集二僧衆一制二飮酒戒一之因縁甲。彼總有二七 T2251_.64.0219c18: 説一
T2251_.64.0219c24: 行。離虚誑語。離飮諸酒諸放逸處。離歌舞倡
T2251_.64.0219c27: 若依二後師意一合二歌舞香鬘一。故婆沙曰。問。此 T2251_.64.0219c28: 有二九支一。何以言レ八。答。二合爲レ一。故説二八 T2251_.64.0219c29: 支一。謂離二塗飾香鬘一與レ離二歌舞倡妓一。同於二莊 T2251_.64.0220a01: 嚴處一轉。故合立爲レ一。若依二大乘一。報恩經第
T2251_.64.0220a10: 經等。雖レ有二少異一亦同二中含一。此等竝同二今論
T2251_.64.0220a13: 大小兩手一各有二異説一
T2251_.64.0220a17: 食一。得&K飮二蜜漿一。齋日如レ是持意如二阿羅漢一。是 T2251_.64.0220a18: 爲二八戒一。論主出二違教失一。寶疏科名爲レ得。光 T2251_.64.0220a19: 記云二經部破一非也。既破二有餘師一。何必經部。
T2251_.64.0220a22: 曰。經云由二離非時食是第八分一。既爲二八數一 T2251_.64.0220a23: 非二此外有八故。二違二支言一。以二非時食爲支
T2251_.64.0220a26: レ遮二體助支別執一。謂八支齋各有二我今等文一 T2251_.64.0220a27: 故。是故舊論。正理竝如レ今。非二必同文故來一」
T2251_.64.0220b01: 一科。正理論無。直以二次婆沙説一爲レ答。光記 T2251_.64.0220b02: 爲二經部一亦非也
T2251_.64.0220b05: 名爲二近住一亦近住支上。準レ彼亦是齋。與二近住一
T2251_.64.0220b09: 破一。最爲レ妙。得レ旨可レ識 T2251_.64.0220b10: 近住餘亦有 圓暉云。餘謂三歸也。不レ受二近
T2251_.64.0220b17: 戒問已下爲二後卷第二十卷一。由レ此寶師如レ是 T2251_.64.0220b18: 分節。今按。光屬二後段一爲レ勝。由レ此展轉後頌 T2251_.64.0220b19: 起故。正理云二豈不等一乘レ前而爲レ起レ後。若無二 T2251_.64.0220b20: 後頌一豈有二此文一。顯宗分二文前後兩卷一。但是 T2251_.64.0220b21: 後人綴紙者所爲不レ預二造者一。何可レ爲二因由一。 T2251_.64.0220b22: 於二此論。正理等文中一。前後卷文屬當。錯濫 T2251_.64.0220b23: 不レ少故。準三舊論即成近事下有二爲レ不レ爾三 T2251_.64.0220b24: 字一。今亦脱二爲レ不レ爾耶一句一。義レ通故。此契
T2251_.64.0220b27: 訶男一。在家清白修習淨住男相成就。作二是説一 T2251_.64.0220b28: 言。我今盡レ壽歸レ佛歸レ法歸二比丘僧一爲二優婆
T2251_.64.0220c02: 是義一故名二優婆塞一。汝即其人。此兩文更無二
T2251_.64.0220c05: 持。我是近事。我從二今日一乃至命終護生歸淨 T2251_.64.0220c06: ○健駄羅國諸論師言。唯受二三歸一。及律儀缺 T2251_.64.0220c07: 減悉成二近事一○迦濕彌羅國諸論師言。無 T2251_.64.0220c08: レ有下唯受二三歸一及缺減律儀名爲中近事上
T2251_.64.0220c17: 餘經一。故知此論意。彼此共許是別經。又二本 T2251_.64.0220c18: 現流大名經無レ有二此文一。又婆沙百二十四
T2251_.64.0220c24: 無之。此經文句從容而有二別誦一。西天異解。
T2251_.64.0220c27: 日一乃至命終護生歸淨。健駄羅國師言。惟 T2251_.64.0220c28: 受二三歸一。及律儀缺減悉成二近事一。然契經文彼
T2251_.64.0221a02: 令三前三歸得二堅牢一。故經文非二無義一。若不二護 T2251_.64.0221a03: 生一歸非レ淨故。問。若缺減成二近事一。便爲三善順二 T2251_.64.0221a04: 一分等言一。所以者何。若受レ一名二一分一。受レ二
T2251_.64.0221a07: 不同一授與律儀一。亦不二一種一。如二諸近事一不 T2251_.64.0221a08: レ樂二捨家一。爲二攝引一故。佛隨二其意一。於二五學處一 T2251_.64.0221a09: 多少受得。故彼律儀有二缺減受一。苾芻策意 T2251_.64.0221a10: 樂二捨家一。爲二安立一故。制二具律儀一。具受乃得。故 T2251_.64.0221a11: 彼律儀爲二缺減受一。以二是世尊内眷屬一故。迦 T2251_.64.0221a12: 濕彌羅國師云。無レ有下唯受二三歸一及缺減律 T2251_.64.0221a13: 儀一名爲中近事上。前經由二此表一。既得二三歸一。亦得二 T2251_.64.0221a14: 律儀一。故得二近事一。然護生者。一説。約レ離二殺生一。 T2251_.64.0221a15: 以レ此爲レ依餘四成立。五學處中彼爲レ勝故。 T2251_.64.0221a16: 一説。護生言通二五戒一。以レ護二衆生一。不二殺盜淫 T2251_.64.0221a17: 妄語飮酒一故。然有下別誦言二捨生一者上。此意捨二 T2251_.64.0221a18: 殺生等一。略去殺等一但信二捨生一。又捨生言。顯下 T2251_.64.0221a19: 於二生類一捨中損惱事上。即五律儀皆爲レ防遮損 T2251_.64.0221a20: 生事一故。問。若惟自誓得。何故復説二五學處一。 T2251_.64.0221a21: 答。未レ了知彼差別相一。欲レ令レ知故復説。問。若 T2251_.64.0221a22: 爾何故説レ有二一分等優婆索迦一耶。答。此説二 T2251_.64.0221a23: 持位一。非レ説二受位一 尊者僧伽筏蘇。分同二前 T2251_.64.0221a24: 二師説一。彼説無レ有二唯三歸得一。然有二缺減得一。 T2251_.64.0221a25: 如是説者説無二唯三歸得一。亦無二缺減得一。如三
T2251_.64.0221a28: 婆塞。當證盡壽捨二衆生一受二歸依一心情淨。乃 T2251_.64.0221a29: 至第三口作得二優婆塞律儀一。問。此是離殺生 T2251_.64.0221b01: 口作。何得二餘律儀一耶。答。當レ知除レ等故。應 T2251_.64.0221b02: レ説二我盡壽捨衆生等一。如下戒等取除レ等故名中 T2251_.64.0221b03: 戒取上。彼亦如レ是。復次捨衆生者。謂捨二自衆 T2251_.64.0221b04: 生一故。從レ今乃至レ捨二自衆生一。所受戒終不二毀 T2251_.64.0221b05: 犯一。復次波羅提木叉律儀於二衆生處一得。彼 T2251_.64.0221b06: 作二是説一。我從二今日一。不レ殺二衆生一。亦於レ彼不 T2251_.64.0221b07: レ盜不二邪婬一不二妄語一。以レ護レ彼故不二飮酒一。正 T2251_.64.0221b08: 理。顯宗亦如二婆沙一。初擧二護生經一約二離殺一。次
T2251_.64.0221b11: 三歸一得二八戒一不。若不レ受二三歸一得二十戒一不。 T2251_.64.0221b12: 若不二白四羯磨一得二具足一不。答曰。一切不レ得。 T2251_.64.0221b13: 若欲レ受二五戒一先受二三歸一。受二三歸一竟爾時得二 T2251_.64.0221b14: 五戒一。所以説二五戒名一者。欲レ使三前人識二五戒 T2251_.64.0221b15: 名字一故。白四羯磨竟已得二具戒一。所以説二四 T2251_.64.0221b16: 依四墮十三僧殘一者。但爲レ知故説也。有言。 T2251_.64.0221b17: 受二三歸一竟説二不殺一戒一。爾時得戒。所以説二 T2251_.64.0221b18: 一戒一得中五戒上者。爲三能持二一戒一。五戒盡能持 T2251_.64.0221b19: 故。有以二五戒勢分相著一故。兼三本意誓受二五 T2251_.64.0221b20: 戒一故。有言受二五戒一竟然後得レ戒。於二諸説中一。 T2251_.64.0221b21: 受二三歸一已得二五戒一者。此是定義。如二白四羯 T2251_.64.0221b22: 磨法一。若受二八戒一。若受二十戒一。如二五戒説一。若五 T2251_.64.0221b23: 戒十戒八戒但受二三歸一已便得戒。若得二具 T2251_.64.0221b24: 足一。要白四羯磨而得二具戒一。不レ以二三歸一也。凡 T2251_.64.0221b25: 具戒者功能深重不レ以二多縁多力一。無レ由レ致 T2251_.64.0221b26: レ得。是故七師七僧白四羯磨而後得也。五戒 T2251_.64.0221b27: 八戒十戒功能力少。是故若受二三歸一即得戒。
T2251_.64.0221c01: 證云。欲レ受二五戒一先受二三歸一。三歸竟爾時已 T2251_.64.0221c02: 得二五戒名一者。乃至其猶三白四已爲二説相等一。 T2251_.64.0221c03: 爲レ知故説。然尋二多論一總有二三釋一。何者。章中 T2251_.64.0221c04: 引二初釋一亂レ次。又釋云。有言○有云○初説
T2251_.64.0221c07: 者。無三但三歸即成二近事一。何故兩論如レ是相 T2251_.64.0221c08: 違。今詳。多論譯人不善致レ令三上代稍爲二謬 T2251_.64.0221c09: 解一。今準二婆沙一。實同二多論一。婆沙百二十四引
T2251_.64.0221c12: 多論中初釋意。顯具誦二經文一。自誓竟時名二三 T2251_.64.0221c13: 歸竟一。三歸竟已得二五戒一者。即經文中誓二護 T2251_.64.0221c14: 生一。故得二五戒一。第二第三兩釋本意。但釋二其 T2251_.64.0221c15: 護生之言一。非四是違三初釋二道理一。而譯論人妄 T2251_.64.0221c16: 判二是非一云二初釋定一。蓋非三梵本有二此評語一。承 T2251_.64.0221c17: レ前已來經律論師不レ尋二文相一。謬與レ人受不 T2251_.64.0221c18: レ謹二經文一。定不レ得レ戒。雜心第十三亦依二經文一。
T2251_.64.0221c22: 善成。疏中立義應二更息釋。疏云。答此謂心 T2251_.64.0221c23: 期者標也。以二説相多少一故令三受者五期十等 T2251_.64.0221c24: 隨二心所相一者釋也。辭句各別者。翻邪三歸及 T2251_.64.0221c25: 五八戒。諸經論師竝云。我某甲歸依佛竟。歸 T2251_.64.0221c26: 依法竟。歸依僧竟。從レ今以往稱レ佛爲師。更
T2251_.64.0221c29: 論初説定評語。實是梵本有。理符順故。何妄 T2251_.64.0222a01: 令レ無二梵本一。多論後兩釋。非三唯釋二護生言一。剋 T2251_.64.0222a02: 定發戒時一。第二釋受二三歸一竟説二不殺一戒一。 T2251_.64.0222a03: 未レ説二餘四戒一其時戒發。第三説受二三歸一竟。 T2251_.64.0222a04: 次具説二五戒一已其時得戒。初學勿レ迷矣
T2251_.64.0222a11: レ爲二捨殺義一哉。何從而得二殺字一乎。今通云。既 T2251_.64.0222a12: 説二戒相一者。云二捨生一非二捨殺生義一何爲。是略 T2251_.64.0222a13: 説
T2251_.64.0222a16: 竝通。説云二爲故一。今本爲レ勝
T2251_.64.0222a21: レ依二今本一。後説戒相豈唯四重。故多論云。説二 T2251_.64.0222a22: 四依四墮十三僧殘一者。爲レ令レ知故
T2251_.64.0222a25: 部以二持義一通釋。此經正法念處經四十四
T2251_.64.0222b03: 若受二三戒一餘封二二戒一。若受二四戒一餘封二一戒一。 T2251_.64.0222b04: 若受二五戒一。當二具足持之。此中云レ受思レ之。優 T2251_.64.0222b05: 婆塞戒經有二一分滿分等名一。大乘經非二小乘 T2251_.64.0222b06: 所誦一也。依二此等經一經部立二分受得一。成實
T2251_.64.0222b11: 何唯大名經。而云二唯此經中説一何耶。答。檢二 T2251_.64.0222b12: 兩本大名經一。應レ知二其旨一。須二略辨之。雜含
T2251_.64.0222b15: 足。捨具足。智惠具足。六種優婆塞一。次經説二 T2251_.64.0222b16: 三歸。及須陀洹。斯陀含。阿那含。四種優婆 T2251_.64.0222b17: 塞一。後經説二三歸。滿足一切優婆塞事。能自安 T2251_.64.0222b18: 慰不安慰他。自安安他。四種一。小本雜含十
T2251_.64.0222b21: 相一。又唯此經廣説二近事相一。餘經我從今等文 T2251_.64.0222b22: 不レ許レ説二近事相一。故云二唯此經説一
T2251_.64.0222b25: 明二三歸體一。故前段通二八衆一非二唯近事一。何可 T2251_.64.0222b26: レ屬二前段一。寶疏非也
T2251_.64.0222b29: 林。五種次第無レ之。又解。約二成弘次第一。謂由
T2251_.64.0222c05: 學法一名レ歸レ佛。不レ歸二佛所一成就二無諍等有漏 T2251_.64.0222c06: 法一。自性不二解脱一故。以レ是故當レ知亦除二生身一。 T2251_.64.0222c07: 今云レ但。簡二有漏及依身一
T2251_.64.0222c10: 及依身一。而離二依身一無レ有レ佛何。通レ此有二二 T2251_.64.0222c11: 釋一。初約二能所依一。謂諸功能中。彼能成無學法 T2251_.64.0222c12: 殊勝故。所依身從レ彼名レ佛。二約二能所得一。能 T2251_.64.0222c13: 得人從二所得法一名レ佛。謂以レ得二彼能成無學 T2251_.64.0222c14: 法一故。能得人能覺二一切法一故名レ佛。覺一切 T2251_.64.0222c15: 者。光有二三釋一。準二此論綴文一第一爲レ勝。何者。 T2251_.64.0222c16: 由レ得二彼法一覺二一切一故。如二有漏惠一者。不レ由
T2251_.64.0222c19: 準二彼文一一切言非二即所覺法一。佛越覺一切 T2251_.64.0222c20: 覺一。故言三能覺二一切一
T2251_.64.0222c23: 非學非無學法及生身上。以二有漏一故。亦非二等 T2251_.64.0222c24: 僧一可レ壞故。對三前局二無學一通二有學一。故云レ通」
T2251_.64.0222c27: 學法一。從二所得一且僧稱名二能得人一
T2251_.64.0223a01: 法上方有二比丘衆一。當二預自歸一。即受レ教各三自
T2251_.64.0223a04: 斯那。跋陀羅利。闍那窟多曰。帝梨富婆此云二 T2251_.64.0223a05: 胡苽一。跋梨迦此言二金挺一。前代譯稱二提謂波 T2251_.64.0223a06: 利一梵音楚夏。未レ知二孰是一。按本行集經。中本 T2251_.64.0223a07: 起諸經皆曰此時授二三歸五戒一。瑞應經。因果 T2251_.64.0223a08: 經曰。唯授二三歸一。後耶舍父始受二五戒一。考二之 T2251_.64.0223a09: 他經律一二商主受二五戒一者。摩訶僧祇師之 T2251_.64.0223a10: 説。如二薩婆多師一。但受二三歸一而止。雜含二十
T2251_.64.0223a13: 不二飮酒一。準レ之何是薩婆多。唯三歸而止
T2251_.64.0223a16: 三明二歸依義一。初中有レ四。一外人。二婆沙 T2251_.64.0223a17: 師答。三論主依二本論一破二婆沙義一。四叙二異説一。 T2251_.64.0223a18: 光師云。論主或叙二經部一者不可也。寶疏
T2251_.64.0223a25: 主意。本論不レ言レ唯。故不レ遮二生身一
T2251_.64.0223a28: 論意各別。後約二試驗一。寶疏破二光第二釋一最 T2251_.64.0223a29: 爲二允當一。而作二自解一鑿之甚。彼以二問中此歸 T2251_.64.0223b01: 依之此言一爲レ要。云二此律儀能歸依一。此之歸 T2251_.64.0223b02: 依別體依主也。此義大誤也。上明二三歸一。故
T2251_.64.0223b05: レ説二律儀一。何指二律儀一爲レ此。又若欲レ令二律儀
T2251_.64.0223b08: 法僧者一。豈如二汝釋一。然歸依受二律儀一之方便 T2251_.64.0223b09: 故。婆沙中歸依次有二歸依律儀問答一而云。三 T2251_.64.0223b10: 歸爲門得二律儀一故。此論結文亦三歸依受二 T2251_.64.0223b11: 律儀處方便門一。兩論無レ有レ異也。又汝辨二通 T2251_.64.0223b12: 別一者。混同歸依歸敬一。夫三歸依必由レ三。歸 T2251_.64.0223b13: 敬不レ論二一多一。亦歸依正語表。歸敬正通二三 T2251_.64.0223b14: 業一故。今解有二二義一。一者光第一爲レ勝。此論 T2251_.64.0223b15: 不二婆沙評家爲是非レ一也。凡三歸唱下我從二 T2251_.64.0223b16: 今日一歸依佛法僧上。故語表爲二自性一。雜心十
T2251_.64.0223b19: 業自性。戒自性故。二曰。此論不レ違二婆沙評 T2251_.64.0223b20: 家一。不レ言レ唯故。約二顯成表云二語表一。彼評家意 T2251_.64.0223b21: 從レ此至レ彼。受二三歸一是由二身業一。此身語不レ離 T2251_.64.0223b22: レ心。顯二親疎別一在二及言一。雖三身語亦有二親疎一。 T2251_.64.0223b23: 對レ心倶親故總云二身語一。此論且約レ親故。但 T2251_.64.0223b24: 言二語表一。由レ此正理師具分別約二自性體一。但 T2251_.64.0223b25: 取二語表一。竝二眷屬一通二五蘊一。身業亦有二眷屬中一。 T2251_.64.0223b26: 是故三論文異。義趣不二相違一。問。若爾婆沙前 T2251_.64.0223b27: 四説不レ言レ唯。何爲二評家所簡一。答。雖レ不レ言 T2251_.64.0223b28: レ唯多説相對互異。猶如レ言レ唯。彼初説唯約二 T2251_.64.0223b29: 名句文一。第二唯語。第三唯身語。第四唯信。 T2251_.64.0223c01: 竝不レ盡レ法。故爲二所簡一
T2251_.64.0223c06: 寶名。覆護。歸依趣向義。應レ云二歸趣佛覆護一。 T2251_.64.0223c07: 僧法亦如レ是也
T2251_.64.0223c13: レ趣。光記釋三道諦能趣二安隱涅槃一得二論意一。然 T2251_.64.0223c14: 圓暉。知永知八二句總爲二道諦一。趣安隱涅槃 T2251_.64.0223c15: 句爲二滅諦一者。迷二涅槃言一未レ見二趣言一。而知永 T2251_.64.0223c16: 知八二知字如何之一。又四諦不レ次
T2251_.64.0223c21: 三歸一。二者直受二三歸一。所以爾一者。當二爾之時一 T2251_.64.0223c22: 未レ制二二百五十戒乃至八齋一。以二是義一故直
T2251_.64.0223c27: 雖二先於一此得レ離二邪婬一。後爲二自妻一。正行非 T2251_.64.0223c28: レ邪。故不レ犯レ戒。以二本立レ誓唯言離二欲邪行一 T2251_.64.0223c29: 故。勿レ謂下但於二彼可レ爲レ妻一分女一得中別脱 T2251_.64.0224a01: 戒上。總於二一切一唯離二邪婬一
T2251_.64.0224a08: 酒戒一則總毀犯諸餘律義一。餘則不レ爾。曾聞 T2251_.64.0224a09: 有二一鄔波索迦一。禀性仁賢受持五戒一。專精不 T2251_.64.0224a10: レ犯。後於二一時一。家屬大小當レ爲二賓客一。彼獨不 T2251_.64.0224a11: レ往。留食供之時至取レ食。鹹味多故須臾増 T2251_.64.0224a12: レ渇。見二一器中一有レ酒如レ水。爲二渇所逼遂取 T2251_.64.0224a13: 飮レ之。爾時便犯二離飮酒戒一。時有二隣鷄一。來入 T2251_.64.0224a14: 其舍一。盜心捕殺。烹煑而噉。於レ此復犯二離殺 T2251_.64.0224a15: 盜戒一。隣女尋レ雞來入二其室一。復次威力強逼交 T2251_.64.0224a16: 通。縁レ此更犯二離邪行戒一。隣家憤怒將レ至二官 T2251_.64.0224a17: 司一。時斷事者訊問所以一。彼皆拒諱。因レ斯又 T2251_.64.0224a18: 犯二離妄語戒一。如レ是五戒皆因レ酒犯故。遮罪 T2251_.64.0224a19: 中猶制二飮酒一
T2251_.64.0224a23: 遮罪一。又若唯託二染汚心一行。是性罪相。若有 T2251_.64.0224a24: 亦託二不染汚心一行。是名二遮罪一
T2251_.64.0224a27: 者一。私爲二此説一者。不レ爾前代律論豈得レ無二此
T2251_.64.0224b02: 除二性罪一。何者性罪。是我爲二優婆塞一所レ立學
T2251_.64.0224b08: 氏疑レ之。令三釋摩訶男問二世尊一。世尊言。百 T2251_.64.0224b09: 手將二命終一。受持淨戒一捨離飮酒一。然後命終。 T2251_.64.0224b10: 故記二須陀洹一。勿二是此經一。若依二舊論一云。復次
T2251_.64.0224b18: 養。受二近事女請一。鹽味多故。須臾増レ渇求レ飮 T2251_.64.0224b19: レ水。近事女思惟。尊者所食極爲二肥膩一。若飮二 T2251_.64.0224b20: 冷水一或當二疾遂一。便設二方便一授以二清酒一。將レ至 T2251_.64.0224b21: レ寺醉悶。衣鉢等狼藉在レ地。露形而臥。世尊 T2251_.64.0224b22: 將二阿一經行見レ之。集二僧衆一告曰。如來種種 T2251_.64.0224b23: 方便訶毀酒過一。汝等若稱レ佛爲レ師者。自二今 T2251_.64.0224b24: 日一已往下至二茅端所沾。酒渧亦不レ得レ飮
T2251_.64.0224b27: 有レ三。初牒。次正通。後令失。正念展轉因。何 T2251_.64.0224b28: 故。具レ慚以レ不レ失二正念一故。失二正念一則闕二慚 T2251_.64.0224b29: 羞一故。故舊論云。由三諸聖人慚羞失念事一。因二 T2251_.64.0224c01: 此失念。是故一滴亦不レ許レ飮。然光記云二又 T2251_.64.0224c02: 復自恐失二正念一者。不レ順レ論也
T2251_.64.0224c07: 除其心一。佛説持齋經云。不レ飮レ酒去二放逸意一。 T2251_.64.0224c08: 又次下引二契經一是也
T2251_.64.0224c11: 之後當レ入二太山地獄一。四分律十六明二十失一 T2251_.64.0224c12: 中。第十曰。身壞命終墮二三惡道一。通釋有レ三。 T2251_.64.0224c13: 初約二惡行相續不息。次約二惡業能引發一。後 T2251_.64.0224c14: 約二惡業助補一。後二如レ次五三囀異
T2251_.64.0224c19: 諸酒者。謂飮咽歠如二上諸酒一名二飮諸酒一。放 T2251_.64.0224c20: 逸處者。謂上諸酒飮已能令下心生二憍傲一昏醉 T2251_.64.0224c21: 狂亂不識二尊卑一。重惑惡業皆因レ此起。放逸
T2251_.64.0224c24: 論意一也。此中初依レ經問起。此三名依二法蘊 T2251_.64.0224c25: 足兩釋一。初説三種竝相違。後説窣羅之末 T2251_.64.0224c26: 陀。迷麗耶之末陀。竝第六詞同體依主於二末 T2251_.64.0224c27: 陀酒一西方有二通別一。此論依二後説一辨釋經文一。 T2251_.64.0224c28: 何故爾者。明顯示飮酒不飮酒差別一故。十誦
T2251_.64.0225a02: 論音釋亦爾。窣羅。此音釋云二米酒一。彼云糓。 T2251_.64.0225a03: 義不レ異。迷麗耶。此論。法蘊音釋云二雜酒一。彼 T2251_.64.0225a04: 云二甘蔗一。倫記云。今云二一切窣羅一。若者是米酒 T2251_.64.0225a05: 也。迷隷耶者。景基同云二藥種一。泰。測等云。是 T2251_.64.0225a06: 苷蔗等根莖枝葉酒。末陀者。此云二蒲桃酒一。十 T2251_.64.0225a07: 誦十七云。酒有二二種一。糓酒。木酒。糓酒者用 T2251_.64.0225a08: レ食。用レ麯。用レ米。或用二根莖葉華果一。用二種子一。 T2251_.64.0225a09: 用二諸菜草一。雜用レ酒也。木酒者不レ用二食麯米一。 T2251_.64.0225a10: 但用二根莖花葉果一。若用二種種子一造レ酒。酒色 T2251_.64.0225a11: 香味。能醉レ人。復不レ用二根莖葉等一。但用二諸種 T2251_.64.0225a12: 子諸菜一和合作レ酒。飮皆醉レ人。皆名二飮酒一
T2251_.64.0225a17: 物酒。此二有時未レ至。及已度二令レ醉位一不レ名 T2251_.64.0225a18: レ令レ醉。爲レ除レ此故説二令醉一。檳榔子及倶陀婆 T2251_.64.0225a19: 糓亦能令レ醉。爲レ除レ此故説二酒及酒類一。眞諦 T2251_.64.0225a20: 三藏準二釋義一以末陀翻二令醉一。令レ知レ非二別體一。 T2251_.64.0225a21: 最得二論旨一。然玄應。及寶疏翻二此論末陀一。爲二 T2251_.64.0225a22: 蒲桃酒一。混二法蘊足初説一。音釋亦非也。答中 T2251_.64.0225a23: 有レ二。初解二上七字一。辨二可飮不可飮差別一。第 T2251_.64.0225a24: 二解二下三字一。辨下名二放逸處一義上。初中亦有レ二。 T2251_.64.0225a25: 初以レ下簡二上寛一。此中初釋二前二名一。後釋二末 T2251_.64.0225a26: 陀一。此中先所簡位。次得名位。後結也。然以 T2251_.64.0225a27: 下。二以二上二一簡二下寛一。如下大乘阿毘達磨上 T2251_.64.0225a28: 下互有二所簡一同體依士釋上也 T2251_.64.0225a29: 阿毘達磨倶舍論卷第十四法義 T2251_.64.0225b01: T2251_.64.0225b02: T2251_.64.0225b03: T2251_.64.0225b04: T2251_.64.0225b05: T2251_.64.0225b06: T2251_.64.0225b07: T2251_.64.0225b08: T2251_.64.0225b09: T2251_.64.0225b10: T2251_.64.0225b11: T2251_.64.0225b12: T2251_.64.0225b13: T2251_.64.0225b14: T2251_.64.0225b15: T2251_.64.0225b16: T2251_.64.0225b17: T2251_.64.0225b18: T2251_.64.0225b19: T2251_.64.0225b20: T2251_.64.0225b21: T2251_.64.0225b22: T2251_.64.0225b23: T2251_.64.0225b24: T2251_.64.0225b25: T2251_.64.0225b26: T2251_.64.0225b27: T2251_.64.0225b28: T2251_.64.0225b29: T2251_.64.0225c01: T2251_.64.0225c02: T2251_.64.0225c03: T2251_.64.0225c04: T2251_.64.0225c05: T2251_.64.0225c06: T2251_.64.0225c07: T2251_.64.0225c08: T2251_.64.0225c09: T2251_.64.0225c10: T2251_.64.0225c11: T2251_.64.0225c12: T2251_.64.0225c13: T2251_.64.0225c14: T2251_.64.0225c15: T2251_.64.0225c16: T2251_.64.0225c17: T2251_.64.0225c18: T2251_.64.0225c19: T2251_.64.0225c20: T2251_.64.0225c21: T2251_.64.0225c22: T2251_.64.0225c23: T2251_.64.0225c24: T2251_.64.0225c25: T2251_.64.0225c26: T2251_.64.0225c27: T2251_.64.0225c28: T2251_.64.0225c29: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 [行番号:有/無] [返り点:有/無] [CITE] |