SAT DB

T1822_.41.0640a01: 中。定無有覆無記表業。若不爾者。則不應
T1822_.41.0640a02: 言彼經但據前因等起。前言爲顯隔近因
T1822_.41.0640a03: 故簡近因故。説前因言。故彼此中不達言
T1822_.41.0640a04: 義。婆沙論云。復次若此衆同分心作能轉。即
T1822_.41.0640a05: 此衆同分心作隨轉。斯有是處。若此衆同分
T1822_.41.0640a06: 心作能轉。餘衆同分心作隨轉發身･語業。
T1822_.41.0640a07: 無有是處。復有説者。亦有是處。謂如有人
T1822_.41.0640a08: 發願當作五年大會。中間命終。乘斯願力
T1822_.41.0640a09: 生富貴家。自憶宿命如昔所願一切皆作。
T1822_.41.0640a10: 如是則名此衆同分心作能轉。餘衆同分心
T1822_.41.0640a11: 作隨轉發身･語業。然無評文　今釋。前師
T1822_.41.0640a12: 説近因等起心。後師説遠因等起心。義不
T1822_.41.0640a13: 相違故無評也
T1822_.41.0640a14: 倶舍論疏卷第十三
T1822_.41.0640a15: 　以黄薗本一交了　
T1822_.41.0640a16:
T1822_.41.0640a17:
T1822_.41.0640a18:
T1822_.41.0640a19: 倶舍論疏卷第十四
T1822_.41.0640a20: 　沙門法寶撰　
T1822_.41.0640a21: 分別業品第四之二
T1822_.41.0640a22: 論。傍論已了至表無表相。上來已明二･三･
T1822_.41.0640a23: 五業及傍論了。自此已下。大文第二明律
T1822_.41.0640a24: 儀等三。先總標三別。後依章別釋。此半頌
T1822_.41.0640a25: 第一總標三也｣　　論曰至非不律儀。列三
T1822_.41.0640a26: 名也
T1822_.41.0640a27: 論。能遮能滅至差別有幾。自此第二依章別
T1822_.41.0640a28: 釋。將釋律儀。先釋名。問數。此三律儀。能
T1822_.41.0640a29: 遮未來惡戒不相續起。能滅已起惡戒。得
T1822_.41.0640b01: 相續故。故名律儀　非律儀翻此　倶非
T1822_.41.0640b02: 雙翻　問數可知　此下半頌列三種律儀
T1822_.41.0640b03: 也｣　　論曰至謂無漏戒。指三名體言欲
T1822_.41.0640b04: 等　纒者。如纒市。別解脱戒繋屬欲界名
T1822_.41.0640b05: 欲纒戒。靜慮律儀繋屬色界名色纒戒。道
T1822_.41.0640b06: 生律儀不繋三界名無漏戒
T1822_.41.0640b07: 論。初律儀相差別云何。自此已下有十三
T1822_.41.0640b08: 段。一明別解脱相。二安立四律儀。三明律
T1822_.41.0640b09: 儀衆名。四明成就。五明得三律儀。六明善･
T1822_.41.0640b10: 惡戒邊際。七明近住事。九明所得處。十
T1822_.41.0640b11: 明支因。十一明惡戒處中。十二明捨。十三
T1822_.41.0640b12: 明處。此第一明別解脱相也｣　　論曰至
T1822_.41.0640b13: 別解脱律儀。列八種名結歸初一　梵云
T1822_.41.0640b14: 苾芻。唐名乞士等。舊云比丘訛　苾芻尼
T1822_.41.0640b15: 尼是女聲　梵云式叉摩那。唐言正學。謂
T1822_.41.0640b16: 學六法。六法者。一不婬。二不盜。三不殺。四
T1822_.41.0640b17: 不虚誑語。五不飮酒。六不非時食　梵名
T1822_.41.0640b18: 室羅摩拏路迦。唐名勤策。舊云沙彌者訛
T1822_.41.0640b19: 略也　勤策女同舊名沙彌尼。是女聲。＊訛
T1822_.41.0640b20: 也　梵云鄔波索迦。唐言近事。舊名優婆
T1822_.41.0640b21: 塞者＊訛也。言近事者。婆沙一百二十三
T1822_.41.0640b22: 云。問何故名爲近事。答親近修事諸善法
T1822_.41.0640b23: 故。謂彼身心狎習善法故名近事。問若爾諸
T1822_.41.0640b24: 不斷善皆名近事。以彼身心皆修善故。答
T1822_.41.0640b25: 不爾。此依律儀所攝妙行善法以立名故。
T1822_.41.0640b26: 問若爾諸律儀皆名近事耶。以彼皆能修
T1822_.41.0640b27: 律儀善故。答此以在初得名餘。律儀更
T1822_.41.0640b28: 以餘縁建立故。有餘師説。親近･承事諸善
T1822_.41.0640b29: 士故。復有説者親近･承事諸佛法故　梵
T1822_.41.0640c01: 云鄔波斯迦。唐言近事女。斯是女聲。舊云
T1822_.41.0640c02: 優婆夷者＊訛也　梵云鄔波婆沙。唐言近
T1822_.41.0640c03: 住。婆沙一百二十四云。近阿羅漢住。受此
T1822_.41.0640c04: 律儀隨學彼故。有説。此近盡受戒住故。
T1822_.41.0640c05: 有説。此戒近時而住故名近住　於此八
T1822_.41.0640c06: 中。前五出家戒。後三在家戒。前七盡形＊受。
T1822_.41.0640c07: 第八一晝夜。問何故此依別解脱律儀建
T1822_.41.0640c08: 立。不依靜慮･無漏律儀而建立耶。答此八
T1822_.41.0640c09: 種戒受心多少不同。故戒縁差別分爲八種。
T1822_.41.0640c10: 受學人別　言定･道律儀但爲得彼定
T1822_.41.0640c11: 七支頓得。不由受心戒縁差別分近事等。
T1822_.41.0640c12: 然有四禪諸果差別。義各不同。不可一例｣
T1822_.41.0640c13: 　　論。雖有八名至相各別故。釋八律儀
T1822_.41.0640c14: 體唯有四　八者從苾芻･苾芻尼乃至近
T1822_.41.0640c15: 住　四者苾芻･苾芻尼合　正學･沙彌･沙
T1822_.41.0640c16: 彌尼合　鄔波斯迦･鄔婆索迦合　近住獨
T1822_.41.0640c17: 一。此四律儀體各別也｣　　論。所以者何。
T1822_.41.0640c18: 問合所以｣　　論。離苾芻律儀至近事女律
T1822_.41.0640c19: 儀。釋由同故唯有四也｣　　論。云何知然。
T1822_.41.0640c20: 問同所以｣　　論。由形改轉至非異三體。
T1822_.41.0640c21: 答同所以。既轉根位唯得捨名不得捨
T1822_.41.0640c22: 體。故知是一｣　　論。若從近事至具足頓生。
T1822_.41.0640c23: 問近事･勤策･苾芻律儀支體同･異。爲先四
T1822_.41.0640c24: 支後加三支如隻･雙金錢。五十･二十。即
T1822_.41.0640c25: 隻上加一名之爲雙。二十上加三十名五
T1822_.41.0640c26: 十　爲先受四支復受七支具足七支
T1822_.41.0640c27: ＊後更頓生非足前四｣　　論。三種律儀至
T1822_.41.0640c28: 隨其所應。答三各體別。若是苾芻身中具
T1822_.41.0640c29: 有三種四支。其體各別｣　　論。其事云何。
T1822_.41.0641a01: 問其事｣　　論。如如求受至遠離有異。答
T1822_.41.0641a02: 其事也。以三種律儀受縁不同。戒體各別｣
T1822_.41.0641a03: 　　論。若無此事至故三各別。此反難也。既
T1822_.41.0641a04: 捨一時餘二猶在。故知體別｣　　論。然此三
T1822_.41.0641a05: 種至便非近事等。前明縁別戒異。此明不
T1822_.41.0641a06: 相違故。受後不捨前。勿捨苾芻戒便非
T1822_.41.0641a07: 近事等反難答也。婆沙一百二十四云。問若
T1822_.41.0641a08: 先不受近事律儀。便受勤策律儀。得勤策
T1822_.41.0641a09: 律儀不。有説。不得。以近事律儀與此律儀
T1822_.41.0641a10: 爲門。爲依。爲加行故。有説。不定。若不了
T1822_.41.0641a11: 知先受近事律儀後方受得勤策律儀。信
T1822_.41.0641a12: 戒師故受此律儀。彼得律儀。戒師得罪　
T1822_.41.0641a13: 若彼解了先受近事律儀。後受勤策律儀。
T1822_.41.0641a14: 是正儀式。但憍慢故不欲受學近事律儀。
T1822_.41.0641a15: 作如是言。何用受此近事劣戒。彼憍慢纒
T1822_.41.0641a16: 心。雖受不得　如説不受近事律儀。而
T1822_.41.0641a17: 受勤策。如是不受勤策。而受苾芻律儀。廣
T1822_.41.0641a18: 説亦爾　正理論云。若有勤策受近事律儀。
T1822_.41.0641a19: 或有苾芻受前二種戒。爲受得不　有作
T1822_.41.0641a20: 是言。此不應責。若前已有。無更受得理。先
T1822_.41.0641a21: 已得故。若前未有。則非勤策。亦非苾芻。以
T1822_.41.0641a22: 先不受近事律儀。必無受得勤策戒理。若
T1822_.41.0641a23: 先不受勤策律儀。亦無受得苾芻戒理。是
T1822_.41.0641a24: 則不可立彼二名。以此推尋。受應不得　
T1822_.41.0641a25: 有餘師説。不受前律儀。亦有即能受得後
T1822_.41.0641a26: 戒理。故持律者作是誦言。雖於先時不
T1822_.41.0641a27: 受勤策戒。而今但受具足律儀者。亦名善
T1822_.41.0641a28: 受具足律儀。由此勤策容有受得近事律
T1822_.41.0641a29: 儀。苾芻容有受得勤策･近事戒理　豈不
T1822_.41.0641b01: 勤策不應自稱唯願證知。我是近事。苾芻
T1822_.41.0641b02: 亦爾。不應自稱唯願證知。我是前二。非離
T1822_.41.0641b03: 如是自稱號言有得近事･勤策戒理　此
T1822_.41.0641b04: 難非理。倶可稱故。謂可稱言我是勤策。亦
T1822_.41.0641b05: 是近事。唯願證知。苾芻亦應如是而説。然
T1822_.41.0641b06: 就勝戒顯彼二名。亦無有失　若爾勤策
T1822_.41.0641b07: 及苾芻等。亦應受得近住律儀　如得近

T1822_.41.0641b08:

事許亦何過。然由下劣無欣受者

解云。前
説同婆

T1822_.41.0641b09:

沙前師。後説同婆沙後師。無
評文。詳正理意。取後師義

T1822_.41.0641b10: 論。近事近住至云何安立。已下頌。第二安
T1822_.41.0641b11: 立四律儀也｣　　論曰至五飮諸酒。安立近
T1822_.41.0641b12: 事｣　　論。若受離八至八食非時食。安
T1822_.41.0641b13: 立近住也｣　　論。若受離十至以爲第十。
T1822_.41.0641b14: 立勤策也｣　　論。若受離一切至苾芻律
T1822_.41.0641b15: 儀。安立苾芻也。婆沙云。離塗飾香鬘歌
T1822_.41.0641b16: 舞倡伎。二種同於莊嚴處轉故。離二種。合
T1822_.41.0641b17: 立一支。又正理云。爲引怯怖衆多學處在
T1822_.41.0641b18: 家有情。顯易受持故於八戒合二爲一。

T1822_.41.0641b19:

如爲佛栗氏子略説學處有三

述曰。准此。出
家根熟不怖多

T1822_.41.0641b20:

學處。故開爲二也。又在家者覺事生業。亦可令彼
畜金銀等。不可此一日夜戒。即捨金等後時重畜。

T1822_.41.0641b21:

出家之人以乞自活。不畜金等易。
及是盡形。故制不畜金銀等也

T1822_.41.0641b22: 論。別解律儀名差別者。自此已下有一頌。
T1822_.41.0641b23: 第三明別＊解律儀差別名也｣　　論曰至
T1822_.41.0641b24: 故名尸羅。第一正名也。正理論云。以清涼
T1822_.41.0641b25: 故名曰尸羅。此中尸羅是平治義。故字相處
T1822_.41.0641b26: 作是釋言平治義中置尸羅。戒能平險

T1822_.41.0641b27:

業故得尸羅名

解云。險業是惡戒也。平
治熱恨惡戒故名清淨

　此

T1822_.41.0641b28: 有六名。一名尸羅。二名妙行。三名爲業。
T1822_.41.0641b29: 四名律儀。五名別解。六名業道｣　　論。智
T1822_.41.0641c01: 者稱揚故名妙行。釋第二名｣　　論。所作
T1822_.41.0641c02: 自體故名爲業。第三名也｣　　論。豈不無表
T1822_.41.0641c03: 至所作自體。問也。以契經説無表律儀
T1822_.41.0641c04: 名爲不造。亦名不作。既名不作。如何是
T1822_.41.0641c05: 業｣　　論。有慚恥者至得所作名。答＊也。以
T1822_.41.0641c06: 有無表不造惡故名爲不作。表思所作故。
T1822_.41.0641c07: ＊故無表戒得所作名｣　　論。有餘釋言至
T1822_.41.0641c08: 名作無失。叙異説也。從作生故是作果　
T1822_.41.0641c09: 生後作故是作因　因取果名。果取因
T1822_.41.0641c10: 名。名作無失　太法師釋云。爲求無作
T1822_.41.0641c11: 發起作業是作因　正起作時發起無作是
T1822_.41.0641c12: 作果｣　　論。能防身語故名律儀。第四名也。
T1822_.41.0641c13: 由此戒力防惡身･語。依法儀式故名律
T1822_.41.0641c14: 儀｣　　論。如是應知至無差別名。此釋頌
T1822_.41.0641c15: 中倶得二字。應知。尸羅･妙行･業･律儀此四
T1822_.41.0641c16: 種名通初･後位｣　　論。唯初刹那至及業
T1822_.41.0641c17: 道名。釋唯初刹那立二種名＊也｣　　論。謂
T1822_.41.0641c18: 受＊戒時至立別解脱名。釋別解也。正理論
T1822_.41.0641c19: 云。或初所應修故名別解脱。或彼初起最
T1822_.41.0641c20: 能超過如獄險惡趣故名別解脱｣　　論。
T1822_.41.0641c21: 即於爾時至立業道名。釋業道也。正理論
T1822_.41.0641c22: 云。亦得名爲根本業道。初防身語暢思

T1822_.41.0641c23:

業故

解云。由如於人遊履於道易暢諸身語。
業道亦爾。思業遊暢義。同名爲業道

｣

T1822_.41.0641c24: 論。故初刹那至根本業道。結名也｣　　論。
T1822_.41.0641c25: 從第二念至名爲後起。釋第二念已去不名
T1822_.41.0641c26:
T1822_.41.0641c27:
T1822_.41.0641c28:
T1822_.41.0641c29:
T1822_.41.0642a01: 業道不名別解脱也
T1822_.41.0642a02: 論。誰成就何律儀。已下第四明成就＊也　
T1822_.41.0642a03: 文中有四。一明成三律儀人。二文便明
T1822_.41.0642a04: 斷律儀。三因論生論。明意根律儀。四明
T1822_.41.0642a05: 成就時分。此下一頌明成就三律儀人
T1822_.41.0642a06: ＊也｣　　論曰至乃至近住。此明成就別解
T1822_.41.0642a07: 脱人｣　　論。外道無有所受戒耶。問＊也｣
T1822_.41.0642a08: 　論。雖有不名至依著有故。答＊也。外道受
T1822_.41.0642a09: 戒求三有故。不名別解脱也｣　　論。靜慮
T1822_.41.0642a10: 生者至此亦應然。明成靜慮律儀人＊也。
T1822_.41.0642a11: 一切得靜慮及未至者。皆得此律儀｣
T1822_.41.0642a12: 論。道生律儀至謂學･無學。明成道生律儀
T1822_.41.0642a13: 人也｣　　論。於前分別至其二者何。問隨
T1822_.41.0642a14: 心轉戒＊也｣　　論。謂靜慮生至非別解脱。
T1822_.41.0642a15: 答。二是。一非＊也｣　　論。所以者何。徴別解
T1822_.41.0642a16: 脱非隨心轉所以｣　　論。異心無心亦恒
T1822_.41.0642a17: 轉故。答也　異心。謂不善･無記心　無心。謂
T1822_.41.0642a18: 滅定
T1822_.41.0642a19: 論。靜慮無漏二種律儀。已下半頌。第二明斷
T1822_.41.0642a20: 律儀｣　　論曰至名斷律儀。此釋律儀。以
T1822_.41.0642a21: 能永斷欲纒惡戒及起彼煩惱名斷律儀。
T1822_.41.0642a22: 此律儀即斷名斷律儀　婆沙一百一十七
T1822_.41.0642a23: 云。有四種律儀。一別解脱。二靜慮。三無漏。
T1822_.41.0642a24: 四斷律儀。謂於靜慮･無漏二律儀中。各取
T1822_.41.0642a25: 少分離欲界染。九無間道中隨轉戒。乃至。問
T1822_.41.0642a26: 何故唯此名斷律儀。答能與破戒及起破
T1822_.41.0642a27: 戒煩惱作斷對治故。謂前八無間道中二
T1822_.41.0642a28: 隨轉戒。唯與起破戒煩惱作斷對治。第九
T1822_.41.0642a29: 無間道中二隨轉戒。通與破戒及起破戒煩
T1822_.41.0642b01: 惱作斷對治。依婆沙十七。對治有五。一捨。
T1822_.41.0642b02: 二斷。三持。四遠分。五厭患。未至定初方便
T1822_.41.0642b03: 道。與破戒惡作捨對治。初入定時。捨破戒
T1822_.41.0642b04: 惡成就得故。前八無間道。與起破戒惡煩
T1822_.41.0642b05: 惱作斷等對治。第九無間道。與破戒惡及
T1822_.41.0642b06: 起彼煩惱爲斷對治。上五禪地。與破戒惡
T1822_.41.0642b07: 及煩惱。爲厭患及持･遠分對治。無色界與
T1822_.41.0642b08: 破戒惡及煩惱爲遠分對治｣　　論。由此
T1822_.41.0642b09: 或有至如應當知。四句分別。如文可解
T1822_.41.0642b10: 論。若爾世尊所説略戒。下半頌。第三因論
T1822_.41.0642b11: 生論明意･根律儀。若律儀唯是無表。何
T1822_.41.0642b12: 故略戒乃至云意律儀善哉。又契經説眼
T1822_.41.0642b13: 根律儀。此意及根律儀。以何爲自性問｣
T1822_.41.0642b14: 　論。此二自性非無表色。答｣　　論。若爾
T1822_.41.0642b15: 是何問也。下半行頌。答＊也｣　　論曰至顯
T1822_.41.0642b16: 勿如次。釋頌文也　言正知･正念合者。合
T1822_.41.0642b17: 此念･惠爲意律儀。合此惠･念爲根律儀
T1822_.41.0642b18: 　合言顯非如次。正知爲意律儀。正念
T1822_.41.0642b19: 爲根律儀　正知･正念能防惡故名爲律
T1822_.41.0642b20: 儀
T1822_.41.0642b21: 論。今應思擇表及無表。已下第四明時分也。
T1822_.41.0642b22: 文中有六。一明成善･惡戒時分。二明成
T1822_.41.0642b23: 中時分。三明住二戒兼處中時分。四明
T1822_.41.0642b24: 表時分。五便明惡戒衆名。六四句分別。此
T1822_.41.0642b25: 文初也｣　　論曰至恒成現在。釋成現也
T1822_.41.0642b26: 　住別解脱補特伽羅。明成別解脱人
T1822_.41.0642b27: ＊也　未捨已來恒成現世。明定成現世
T1822_.41.0642b28: 也｣　　論。此別解脱至遍流至後。釋遍成過
T1822_.41.0642b29: 去也。住別解脱人。未捨已來初刹那時唯
T1822_.41.0642c01: 成現在。第二刹那後遍成過去｣　　論。無
T1822_.41.0642c02: 散無表至勢微劣故。此釋不成未來所以。
T1822_.41.0642c03: 正理論云。前生所得別解脱戒。於今受戒最
T1822_.41.0642c04: 初刹那。如靜慮律儀。何不成過去　此責
T1822_.41.0642c05: 非理。此戒與心非同果故。離染心等皆同
T1822_.41.0642c06: 一果。故彼戒如心得過去生者　又別解脱
T1822_.41.0642c07: 未曾得故。應如勝品靜慮律儀非初刹那

T1822_.41.0642c08:

中得過去生者

解云。離染心等者。等取一切有戒
定心。皆與戒同一果故　勝品靜慮

T1822_.41.0642c09:

者。謂無始
曾未起者

　論。如説安住至亦成過去。

T1822_.41.0642c10: 釋惡戒＊也。同善律儀成現在世及過去
T1822_.41.0642c11: 也｣　　論。諸有獲得至必還得彼故。此釋靜
T1822_.41.0642c12: 慮律儀成過･未也。正理論云。此中應作
T1822_.41.0642c13: 簡別而説。以順決擇分所攝定律儀。初刹那
T1822_.41.0642c14: 中不成過去。餘生所得命終時捨。今生無
T1822_.41.0642c15: 容重得彼故。又非一切有情曾起。有涅槃

T1822_.41.0642c16:

法者。方可有彼故

准此。有涅槃者是有解脱分善
已去。解脱分前無容有。煖等

T1822_.41.0642c17:

＊戒故應分別説。若煖等倶＊戒不定成過去。捨已
不重得故。若餘定戒成過去故。此應簡別説

｣

T1822_.41.0642c18: 論。一切聖者至先未起故。釋道戒也。唯除
T1822_.41.0642c19: 最初苦法智忍一刹那中不成過去。爾時
T1822_.41.0642c20: 未有過去道故。自餘聖者乃至未入無餘
T1822_.41.0642c21: 依前皆成過･未｣　　論。若有現住至有成
T1822_.41.0642c22: 現在。釋定･道戒成現在也。正理論云。理應
T1822_.41.0642c23: 但説在定･道時成現在世。定･道無表不應
T1822_.41.0642c24: 言住。如住果言唯説果成。非果現起。今
T1822_.41.0642c25: 但云住。云何得知定･道現前。非但成就。是
T1822_.41.0642c26: 故彼説猶令生疑。不能定證成現無表。
T1822_.41.0642c27: 故應但言在定･道言。雖説住言勞而無
T1822_.41.0642c28: 用　今詳彼意。前文已説成就去･來。此句
T1822_.41.0642c29: 正明成就中世。故知説住顯起非成。以非
T1822_.41.0643a01: 唯成。證成現故。定･道無表隨心轉故。散心
T1822_.41.0643a02: 現前必無彼故
T1822_.41.0643a03: 論。已辨安住善惡律儀。下半頌。第二成處中
T1822_.41.0643a04: 無表｣　　論曰至種類所攝。此釋處中多
T1822_.41.0643a05: 無無表。若有無表是善･惡類｣　　論。彼初
T1822_.41.0643a06: 刹那至説成現在。釋成現在並頌中字｣
T1822_.41.0643a07: 　論。初刹那後至二世無表。釋成二世。如
T1822_.41.0643a08: 文可解
T1822_.41.0643a09: 論。若有安住律不律儀。自下第三一頌。明
T1822_.41.0643a10: 住律儀･不律儀人成處中善･不善無表｣
T1822_.41.0643a11: 　　論曰至不善無表。此釋住律儀成不
T1822_.41.0643a12: 善無表。如文可解｣　　論。住不律儀至諸
T1822_.41.0643a13: 善無表。釋惡戒成善無表｣　　論。乃至
T1822_.41.0643a14: 此二心至通成過現釋成兩世　此二心未
T1822_.41.0643a15: 斷者。雜心云。至彼纒所纒。盡已盡。當
T1822_.41.0643a16: 知此即二心止已。無表即斷。與彼不住律
T1822_.41.0643a17: 不律儀有少不同
T1822_.41.0643a18: 論。已辨無表成表云何。自下第四一頌明成
T1822_.41.0643a19: 表也｣　　論曰至恒成現表。此釋表業正作
T1822_.41.0643a20: 之時恒成現表｣　　論。初刹那後至如無
T1822_.41.0643a21: 表釋。釋成過去不成未來｣　　論。有覆
T1822_.41.0643a22: 無覆至逆追成者。釋二無記無成過･未。
T1822_.41.0643a23: 法力劣故　逆謂未來　＊追謂過去｣
T1822_.41.0643a24: 論。此法力劣誰之所爲。問＊也｣　　論。是心
T1822_.41.0643a25: 所爲。答＊也｣　　論。若爾有覆至勿成過未。
T1822_.41.0643a26: 難也。能發之心既成過･未。因何所發之
T1822_.41.0643a27: 表唯成現在｣　　論。此責非理至成有差
T1822_.41.0643a28: 別。答＊也。表是色法。昧鈍心故。表色依心
T1822_.41.0643a29: 起故。心等不然。無記表業從劣心起。其力
T1822_.41.0643b01: 倍劣彼能起心。故心成三世。表唯成現
T1822_.41.0643b02: 在
T1822_.41.0643b03: 論。如前所説住不律儀。已下半頌。第五明不
T1822_.41.0643b04: 律儀衆名｣　　論曰至名不律儀。釋衆名
T1822_.41.0643b05: 也。以五義不同故立五名＊也｣　　論。然
T1822_.41.0643b06: 業道名至立餘四名。釋名通局。如文可
T1822_.41.0643b07: 解
T1822_.41.0643b08: 論。或成表業非無表等。下一頌。第六明成
T1822_.41.0643b09: 表非無表等四句分別｣　　論曰至所發
T1822_.41.0643b10: 表業。明成表業非無表也。不住善･惡
T1822_.41.0643b11: ＊戒。起下劣思造善･惡業及無記業。皆唯成
T1822_.41.0643b12: 表不成無表｣　　論。除有依福及成業道
T1822_.41.0643b13: 　除有依福及成業道。雖下劣思亦發無
T1822_.41.0643b14: 表。此第一句｣　　論。唯成無表至或生已捨。
T1822_.41.0643b15: 釋成無表非成表也。此第二句。正理論云。
T1822_.41.0643b16: 豈不已得靜慮異生今表未生。先生已失。
T1822_.41.0643b17: 亦成無表非表業耶。何故頌中但標於聖
T1822_.41.0643b18: 非易生者理亦可然。何故釋中標易生者｣
T1822_.41.0643b19: 　　論。倶成非句如應當知。第三･四句。如
T1822_.41.0643b20: 文可知。婆沙一百二十二廣。即煩不
T1822_.41.0643b21: 録
T1822_.41.0643b22: 論。説住律儀至由何而得。自下一頌。大文
T1822_.41.0643b23: 第五明得三律儀＊也｣　　論曰至亦心倶
T1822_.41.0643b24: 故。此釋得彼心時即得彼戒｣　　論。彼聲
T1822_.41.0643b25: 爲顯至簡取無漏。釋頌彼。聖。兩字　彼謂
T1822_.41.0643b26: 前靜慮。靜慮通漏･無漏故　聖。唯簡取無
T1822_.41.0643b27: 漏。有漏非聖體故｣　　論。六靜慮地至如
T1822_.41.0643b28: 後當辨。四根本及中間･初未至無漏定。非
T1822_.41.0643b29: 上三未至。如後當辨｣　　論。別解脱律儀
T1822_.41.0643c01: 至由他教得。釋得別解脱也　從他教
T1822_.41.0643c02: 者謂能教者他。非一切。然十衆別人皆是
T1822_.41.0643c03: 他也　等者。等取自然得戒等也｣
T1822_.41.0643c04: 論。此復二種至餘五種戒二種他。謂別人及
T1822_.41.0643c05: 衆　四人已上名曰僧伽。戒八衆中苾芻
T1822_.41.0643c06: 等三從衆得也　補特伽羅是別人。謂餘五
T1822_.41.0643c07: 種從此得故。若勤策･勤策女從二人得。若
T1822_.41.0643c08: 近事･近事女近住從一人得｣　　論。諸毘
T1822_.41.0643c09: 奈耶至復説等言。別釋等字｣　　論。何者
T1822_.41.0643c10: 爲十。問也｣　　論。一由自然至共集受具
T1822_.41.0643c11: 戒。已下答也　正理論云。自然謂智。以不
T1822_.41.0643c12: 從師證此智時得具足戒。即是佛及獨覺
T1822_.41.0643c13: 至盡智時得此戒也　二由入正性離生。
T1822_.41.0643c14: 謂五苾芻。正理論云。由證見道得具足
T1822_.41.0643c15: 戒　此即憍陳那等五苾芻也　三由佛命
T1822_.41.0643c16: 善來苾芻爾時倶戒。謂耶舍等。耶舍此云名
T1822_.41.0643c17: 譽。正理論云。由本願力佛威加故　四信
T1822_.41.0643c18: 受佛爲大師爾時得戒。謂大迦葉＊等　五
T1822_.41.0643c19: 由善巧酬答。謂蘇陀夷。蘇陀夷此云善施。
T1822_.41.0643c20: 年始七歳善答佛問稱可佛心。雖年未滿
T1822_.41.0643c21: 二十。佛令衆僧羯磨受具足戒。善巧酬答別
T1822_.41.0643c22: 開一縁。非酬答時即發也　言酬答者。
T1822_.41.0643c23: 佛問彼言。汝家在何處。蘇陀夷答言。三界
T1822_.41.0643c24: 無家　六由敬受八尊重法。爾時得戒。謂
T1822_.41.0643c25: 大生主　舊云大愛道者＊訛也。梵云摩訶
T1822_.41.0643c26: 波闍波提。摩訶此云大。波闍此云生。波提
T1822_.41.0643c27: 此云主。是大梵王千名中一名也。衆生多故
T1822_.41.0643c28: 名曰大生。梵王能生一切衆生。與大生爲
T1822_.41.0643c29: 主。名大生主。從所乞處天神爲名。大生
T1822_.41.0644a01: 主是佛姨母。佛遣阿難爲説八尊重法。彼
T1822_.41.0644a02: 即敬受。爾時得戒。此八是尊大苾芻法。
T1822_.41.0644a03: ＊故名八尊重法。舊云八敬。於尼衆中最
T1822_.41.0644a04: 初出家。廣如律説　七由遣使。得戒。謂法
T1822_.41.0644a05: 授尼。尼名法授。此尼端政。欲往僧中恐
T1822_.41.0644a06: 路有難。受具戒時不對大僧。大僧遣尼
T1822_.41.0644a07: 受法轉與受戒。故名由遣使得＊具戒也。
T1822_.41.0644a08: 爲護難故別開此縁　八由持律爲第五
T1822_.41.0644a09: 人。謂於邊國以無僧故極少猶須五人。以
T1822_.41.0644a10: 和上不入衆數餘四成衆。減不成衆。於
T1822_.41.0644a11: 五人中必信一人持律羯磨。故言持律第
T1822_.41.0644a12: 五。減五不成。多即不遮　九由十衆。謂
T1822_.41.0644a13: 於中國僧多之處。極少猶須十人。多亦不
T1822_.41.0644a14: 遮　十由三説歸佛･法･僧。謂六十賢部
T1822_.41.0644a15: 衆。佛遣阿羅漢爲説三歸受得具戒｣
T1822_.41.0644a16: 論。如是所得至表業而發。論主制上得戒非
T1822_.41.0644a17: 定依表發無表也。婆沙一百二十二云。若
T1822_.41.0644a18: 住別解脱律儀。及住不律儀。現無身表。有
T1822_.41.0644a19: 二説。一云第二刹那以後。彼初刹那必有表
T1822_.41.0644a20: 故。二云彼初刹那亦是所説。有現無身表
T1822_.41.0644a21: 受不律儀故。滅定中得具戒故　解云。現
T1822_.41.0644a22: 無身表受不律儀者。謂受事得不律儀
T1822_.41.0644a23: 在滅定中得具戒者。謂那舍沙彌第三羯
T1822_.41.0644a24: 磨入滅定等。又亦容是上法見諦得戒等
T1822_.41.0644a25: 也　此兩説中後説爲正。入無心定時無
T1822_.41.0644a26: 表業故　婆沙云若住別解脱律儀及不
T1822_.41.0644a27: 律儀現無身表者　此據現無身表。依過
T1822_.41.0644a28: 去加行表發者。亦得是現無身表。不得定
T1822_.41.0644a29: 是欲界無表離表而發　正理四十二云。有
T1822_.41.0644b01: 餘師説。非於欲界一切無表悉依表生。如
T1822_.41.0644b02: 得果時五苾芻等　＊准後師釋。前必應云
T1822_.41.0644b03: 欲界無表定從表生。正理通餘師引證云。然
T1822_.41.0644b04: 彼先時決定有表　准此論文。正理斷取欲
T1822_.41.0644b05: 界無表定從表生。若無根本從加行生　
T1822_.41.0644b06: 然此兩説與婆沙不同　婆沙云。若住別解
T1822_.41.0644b07: 律儀現無身表。一説據後刹那。一説初容
T1822_.41.0644b08: 無有。不説從加行生。亦得是住律儀
T1822_.41.0644b09: 無身表業。即不得是離表而生　有人誤
T1822_.41.0644b10: 釋謂爲同也。此論中云如是所得別解脱律
T1822_.41.0644b11: 儀非必定依表業而發　又論云。七善業
T1822_.41.0644b12: 道若從受生。必皆具表･無表。受生尸羅必
T1822_.41.0644b13: 依表故。佛及五苾芻別解脱戒。不從受生
T1822_.41.0644b14: 故不依表。論主存也。故言非必定依表業
T1822_.41.0644b15: 而發　正理論師不許此義。故云然彼五
T1822_.41.0644b16: 苾芻等先時決定有表相續不斷。至得果
T1822_.41.0644b17: 時從彼而發。又論主。亦言非欲界無表離
T1822_.41.0644b18: 表而生。故知論主説佛及五苾芻得別解
T1822_.41.0644b19: 脱時身亦有表　論師此釋前･後自違。待
T1822_.41.0644b20: 重撿文會釋。不可一論同自相牟楯
T1822_.41.0644b21: 論。又此所説至要期而受。自下大文第六明
T1822_.41.0644b22: 二邊際。文中有二。一明別解脱戒。二明惡
T1822_.41.0644b23: 戒。此文初也｣　　論曰至晝夜邊際。明別解
T1822_.41.0644b24: 脱戒。唯有二邊際｣　　論。重説晝夜爲半
T1822_.41.0644b25: 月等。此通伏難　難云。若唯有二分齊。何
T1822_.41.0644b26: 故經中。云或半月或一月受近住戒　通
T1822_.41.0644b27: 云。説半月等者。此説重受日夜戒。滿
T1822_.41.0644b28: 半月等名半月等。非是一受經半月＊等
T1822_.41.0644b29: 也。如無量壽經云。日日如是受王八戒
T1822_.41.0644c01: 　即是日日受經半月等＊也｣　　論。時名
T1822_.41.0644c02: 是何法。問時體也｣　　論。謂諸行増語至
T1822_.41.0644c03: 立晝夜名。答也。＊増語是名。即是有爲法
T1822_.41.0644c04: 光位･闇位。立晝夜名｣　　論。二邊際中
T1822_.41.0644c05: 至非亦得起。經部難也。盡壽分齊有三道理
T1822_.41.0644c06: 戒後不生。一依身別故。二別依身中無加
T1822_.41.0644c07: 行故。三無憶念當受時所遮防故。一晝
T1822_.41.0644c08: 夜復。或五。或十晝夜等時。何法爲障令
T1822_.41.0644c09: 戒斷訖｣　　論。必應有法至一晝夜故。有部
T1822_.41.0644c10: 答也。法性微細唯佛能知。經中既説唯一
T1822_.41.0644c11: 晝夜。用應有法能爲障礙｣　　論。於如
T1822_.41.0644c12: 是義至一晝夜戒。經部令有部等尋思經意
T1822_.41.0644c13: 　經説唯一晝夜者。以所化根難調伏故。
T1822_.41.0644c14: 且説一晝夜。非謂越一晝夜戒不得生｣
T1822_.41.0644c15: 　　論依何教理作如是言。有部反問經部｣
T1822_.41.0644c16: 　　論。過此戒生不違理故。經部答理｣
T1822_.41.0644c17: 論。毘婆沙者至不許斯義。有部以無教故不
T1822_.41.0644c18: 許。正理破云。復減於此。何理相違。謂所化
T1822_.41.0644c19: 根有難調者。已許爲説晝夜律儀。何不爲
T1822_.41.0644c20: 調漸難調者。説唯一夜･一晝･須史。以難
T1822_.41.0644c21: 調根有多品故。由此知有近住定時。若減
T1822_.41.0644c22: 若増便不發戒。世尊觀見故唯説此　是故
T1822_.41.0644c23: 經部與正理師無諍理中横興諍論
T1822_.41.0644c24: 論。依何邊際得不律儀。已下半頌。第二明
T1822_.41.0644c25: 惡戒邊際｣　　論曰。至智人所訶厭業故。
T1822_.41.0644c26: 明惡戒唯有盡壽無晝夜＊也。以無對師
T1822_.41.0644c27: 要期受故｣　　論。若爾亦無至得不律儀。
T1822_.41.0644c28: 難。若以無對師受一日夜即無晝･夜。亦
T1822_.41.0644c29: 無對師要期盡壽。應無盡壽｣　　論。雖
T1822_.41.0645a01: 無對師至故不立有。通難。由起畢竟壞善
T1822_.41.0645a02: 意樂故。得盡壽不律儀。雖起暫時＊壞善
T1822_.41.0645a03: 意樂。不對師＊故不得日･夜不律儀也。雖
T1822_.41.0645a04: 暫時壞惡意樂心。以對師受得近住戒。
T1822_.41.0645a05: 若有對師受不律儀。亦令得惡戒。然無受
T1822_.41.0645a06: 者故不立有｣　　論。經部師説至阿世耶
T1822_.41.0645a07: 故。述經部宗。經部説。如善律儀無別實物
T1822_.41.0645a08: 名爲無表也。但於現思上差別防惡功能。
T1822_.41.0645a09: 所熏習種子功能。假立無表　此不律
T1822_.41.0645a10: 儀亦應非實。即欲造惡不善意樂相應意
T1822_.41.0645a11: 思。熏身･語七差別功能熏成種子假名惡
T1822_.41.0645a12: 戒。由此熏習七思種子。後時善心雖起。名
T1822_.41.0645a13: 爲成就不律儀者。以不捨此惡意樂故　
T1822_.41.0645a14: 惡意樂者。如意樂一生以殺自活中間。雖
T1822_.41.0645a15: 行施等起其善業。此殺意樂而不息也　
T1822_.41.0645a16: 阿世耶。此云意樂　攝大乘論。以欲及勝
T1822_.41.0645a17: 解爲意樂體。亦是思願。願體亦同　
T1822_.41.0645a18: 論。説一晝夜近住律儀。大文第七明近住戒。
T1822_.41.0645a19: 於中有三。一明受戒儀式。二明八支所
T1822_.41.0645a20: 以三明受人不同。此文初也｣　　論曰至齋
T1822_.41.0645a21: 竟亦得受。釋受時＊也。准此論文。先無
T1822_.41.0645a22: 要期者齋後受戒不得。又准此齋前總名
T1822_.41.0645a23: 晨旦。正理論云。受此律儀必須晝夜。謂至
T1822_.41.0645a24: 明旦日初出時。婆沙一百二十四云。一晝･
T1822_.41.0645a25: 一夜不増･不減。謂清旦時從師受得。至
T1822_.41.0645a26: 明清旦律儀便捨　乃至　時分定故。光･
T1822_.41.0645a27: 闇往來易了知故｣　　論。言下座者至不
T1822_.41.0645a28: 發律儀。釋受律儀也　若不在下床等。
T1822_.41.0645a29: 即不恭敬。有慢心故不得律儀。病者雖
T1822_.41.0645b01: 不曲躬等。無慢心故亦得戒也｣　　論。
T1822_.41.0645b02: 此必從師至能不違犯。釋此律儀無自誓受。
T1822_.41.0645b03: 必從師也｣　　論。受此戒者至二倶不成。
T1822_.41.0645b04: 釋從師儀式也｣　　論。具足受八支至近
T1822_.41.0645b05: 住不成。釋具支闕不成也　正理論云。具
T1822_.41.0645b06: 受八支方成近住。隨有所闕近住不成。諸
T1822_.41.0645b07: 遠離支互相屬故。由是四種離殺等支。於
T1822_.41.0645b08: 一身中可倶時起。以諸遠離相繋屬中或
T1822_.41.0645b09: 少或多相差別故｣　　論。受此律儀至如新
T1822_.41.0645b10: 異故。＊釋律儀嚴飾異也。富貴者常嚴身具
T1822_.41.0645b11: 雖復精花。不生憍逸故亦得戒｣　　論。
T1822_.41.0645b12: 受此律儀至日初出時。釋戒捨時也｣
T1822_.41.0645b13: 論。若不如斯至不得律儀。總釋也。一若不
T1822_.41.0645b14: 且受。二若不在師下床。三若不從師受。
T1822_.41.0645b15: 四若不隨師教受。五若不具八支。六若
T1822_.41.0645b16: 不離嚴飾。七不盡晝夜　七中隨闕一
T1822_.41.0645b17: 縁不得律儀。但得處中妙行。正理論云。然
T1822_.41.0645b18: 爲令招可愛果故亦應爲受。廣如婆沙二
T1822_.41.0645b19: 十三説｣　　論。又若如斯至深成有用。明
T1822_.41.0645b20: 近住利益｣　　論。言近住者至近盡壽戒住。
T1822_.41.0645b21: 釋名也。兩釋無評。正理論中兩説如前　

T1822_.41.0645b22:

又云。有説此戒近時而住

解云。此時促名爲近
住。以是婆沙第三家

T1822_.41.0645b23:

釋
也

　論。如是律儀至説此名長養。釋異名

T1822_.41.0645b24: 也
T1822_.41.0645b25: 論。何縁受此必具八支。自下第二有一頌。
T1822_.41.0645b26: 明八支所以｣　　論曰至厭離心故。明八
T1822_.41.0645b27: 戒有三種支。一尸羅支。二不放逸支。三禁
T1822_.41.0645b28: 約支。如文可解　正理論云。厭離能證律
T1822_.41.0645b29: 儀果故｣　　論。何縁具受如是三支。問　
T1822_.41.0645c01: 何縁要須具受尸羅等支｣　　論。若不具
T1822_.41.0645c02: 支至諸惡業故。答受尸羅支所以。若不
T1822_.41.0645c03: 受尸羅支。不能離性罪｣　　論。次離飮
T1822_.41.0645c04: 酒至諸事業故。答。若不受不放逸支。不能
T1822_.41.0645c05: 離失念故。若失念忘失應作･不應作
T1822_.41.0645c06: 事心樂故遂犯尸羅｣　　論。後離三種
T1822_.41.0645c07: 至心便離憍。答。若不受禁約支。心便憍擧
T1822_.41.0645c08: 尋即毀戒。正理論云。謂香鬘等若恒受用。尚
T1822_.41.0645c09: 順憍慢爲犯戒縁。況受新奇曾未受者。故
T1822_.41.0645c10: 一切種皆應捨離｣　　論。若有能持至心縱
T1822_.41.0645c11: 逸故。受齋有二事。一自憶受近住戒。二於
T1822_.41.0645c12: 世間深生厭離。若非時食二事倶無｣
T1822_.41.0645c13: 論。有餘師説至分爲二故。叙異説也。太法
T1822_.41.0645c14: 師云是龍樹説。此法師意説。既云齋戒故
T1822_.41.0645c15: 以不非時食以爲體性。除齋餘有八種
T1822_.41.0645c16: 説名齋支。果塗飾香鬘爲一。舞歌觀聽爲
T1822_.41.0645c17: 一。食節有八支　齋梵名鄔波婆婆。此
T1822_.41.0645c18: 翻爲齋。或名近住｣　　論。若作此執至隨
T1822_.41.0645c19: 行隨作。論主與餘師出違經過。若謂餘戒
T1822_.41.0645c20: 有八。齋爲第九以爲齋體。何故經説離
T1822_.41.0645c21: 非時食已便作是説此第八支　既言第
T1822_.41.0645c22: 八。明餘唯七。又言支＊故。明非別立離。
T1822_.41.0645c23: 非時食以爲齋體。不是齋支｣　　論。若
T1822_.41.0645c24: 爾至名齋支。餘師反問。既齋等八事總是
T1822_.41.0645c25: 齋支。別立何法以爲齋體｣　　論。總標
T1822_.41.0645c26:
T1822_.41.0645c27:
T1822_.41.0645c28:
T1822_.41.0645c29:
T1822_.41.0646a01: 齋號至應知亦爾。論主答也。如文可解｣
T1822_.41.0646a02: 　論。毘婆沙師至支非靜慮。叙有部宗。
T1822_.41.0646a03: 准上有如聲故知道支等喩釋文也｣
T1822_.41.0646a04: 　論。如是所説至即正見等支。總責非理。如
T1822_.41.0646a05: 何自體與自體爲支｣　　論。若謂前生至
T1822_.41.0646a06: 不具有八支等。破轉計也　正見等若三
T1822_.41.0646a07: 摩地等。不可即此正見等爲道等體。即用
T1822_.41.0646a08: 此正見爲道等支。亦不可説前生正見等。
T1822_.41.0646a09: 與後生正見等爲支。最初念時應無八支
T1822_.41.0646a10: 故。正理救云。經主於此謬作是責。不可正
T1822_.41.0646a11: 見等即正見等支。若謂前生正見等爲後生
T1822_.41.0646a12: 正見等支。則初刹那聖道等應不具有八支
T1822_.41.0646a13: 等。非毘婆沙説正見等其體即是正見等支。
T1822_.41.0646a14: 亦非前生正見等。爲後生正見等支。然於
T1822_.41.0646a15: 倶生正見等八。唯一正見有能尋求諸法相
T1822_.41.0646a16: 力説名爲道。以能尋求是道義故。即此正
T1822_.41.0646a17: 見復能隨順正思惟等。故名爲支。所餘七支
T1822_.41.0646a18: 望倶生法能隨順故説名爲支。非能尋求
T1822_.41.0646a19: 不名爲道。實義如是。若就假名。餘七皆能
T1822_.41.0646a20: 長養正見。故思惟等亦得道名。見名道支
T1822_.41.0646a21: 亦不違理。由此類釋齋戒八支。經主於中
T1822_.41.0646a22: 何憑説過　倶舍師破云。若就實義。正見
T1822_.41.0646a23: 但應言是道。是正思惟等支不應言亦道
T1822_.41.0646a24: 支。既言亦道支還望於道。若就假名。餘
T1822_.41.0646a25: 支亦應名道。何故但言是道支
T1822_.41.0646a26: 論。爲唯近事得受近住下半行頌。第三明
T1822_.41.0646a27: 受近住人別｣　　論曰至除不知者。釋餘
T1822_.41.0646a28: 亦有。謂受近事及但受三歸等皆得戒
T1822_.41.0646a29: 也。婆沙一百二十四云。問誰應受此近住
T1822_.41.0646b01: 律儀。如是説者。亦聖。亦異生。亦近事。亦非
T1822_.41.0646b02: 近事　未受近事一日夜歸依三寶等者。
T1822_.41.0646b03: 即是婆沙非近事也。若不受三歸受近住
T1822_.41.0646b04: 戒不得。除不知者。正理論云。除不知者。
T1822_.41.0646b05: 由意業力亦發戒故　婆沙三十四云。有
T1822_.41.0646b06: 説亦得。謂若不知三歸･律儀受之先･後。或
T1822_.41.0646b07: 復忘誤不受三歸但受律儀。而授者得罪。
T1822_.41.0646b08: 若有憍慢不受三歸但受律儀。必不發
T1822_.41.0646b09: 戒｣　　論。如契經説至鄔波索迦准正理
T1822_.41.0646b10: 文乘前起也。正理論云。豈不三歸即成近
T1822_.41.0646b11: 事。如契經説。乃至。名曰鄔波索迦　此是
T1822_.41.0646b12: 乘前問也。若有非是近事唯受三歸得
T1822_.41.0646b13: 近住戒者。豈不受三歸時即名近事　外
T1822_.41.0646b14: 國師説。但受三歸即名近事　薩婆多説。
T1822_.41.0646b15: 自稱我是鄔波索迦方名近事。准經所説
T1822_.41.0646b16: 先歸三寶後稱近事｣　　論。爲但受三歸
T1822_.41.0646b17: 即成近事。問。爲前受三歸即成近事。爲
T1822_.41.0646b18: 至自稱我是鄔波索迦時方名近事｣
T1822_.41.0646b19: 論。外國諸師説唯此即成。外國師者是迦濕
T1822_.41.0646b20: 彌羅國外健駄羅國經部諸師説。唯受三歸
T1822_.41.0646b21: 即成三歸鄔波索迦。説戒相時方得五戒近
T1822_.41.0646b22: 事名｣　　論。迦濕彌羅國至則非近事。此
T1822_.41.0646b23: 是有部宗也。近事唯一要得五戒方名近
T1822_.41.0646b24: 事。無唯三歸成近事也　四分律云佛爲
T1822_.41.0646b25: 價客。受二歸即名近事。及爲婆羅門婦。
T1822_.41.0646b26: 受＊二歸時名近事女。其宗別也｣　　論。若
T1822_.41.0646b27: 爾應與此經相違。經部難。若無唯受三歸
T1822_.41.0646b28: 名近事者。即與大名經相違。經説受三歸
T1822_.41.0646b29: 已自稱云我是鄔波索迦。未説戒相未發
T1822_.41.0646c01: 戒故｣　　論。此不相違己發戒故。有部答。
T1822_.41.0646c02: 既已發戒。非是唯三歸即名鄔波索迦　
T1822_.41.0646c03: 論。何時發戒。經部問。已下大文第八明近
T1822_.41.0646c04: 事。文中有五。一明發戒時。二明支具闕。
T1822_.41.0646c05: 三近事等成三品因。四便明三歸。五明立
T1822_.41.0646c06: 支所以。此文初也｣　　論曰至便發律儀
T1822_.41.0646c07: 故。釋發戒時也。説三歸時未得戒。自稱
T1822_.41.0646c08: 近事便發戒也｣　　論。以經復説至令識堅
T1822_.41.0646c09: 持。重引餘經證。以經自稱我是近事。後
T1822_.41.0646c10: 復説我從今時乃至命終捨生言故。故知
T1822_.41.0646c11: 前時已得五戒彼雖已得令了知故。爲
T1822_.41.0646c12: 説捨生等五種戒相令識堅持｣　　論。如
T1822_.41.0646c13: 得苾芻至此亦應爾。引喩釋也。如苾芻等
T1822_.41.0646c14: 於羯磨時已得具戒後説戒相｣　　論。
T1822_.41.0646c15: 是故近事必具律儀。結有部也。若別説
T1822_.41.0646c16: 戒相時得。容有不能持者不發戒。既總
T1822_.41.0646c17: 受三歸自總稱我是近事即發戒故支必
T1822_.41.0646c18: 具五
T1822_.41.0646c19: 論頌曰至謂約能持説。自下有三句。第二
T1822_.41.0646c20: 明支具＊闕。上兩句問。下一句答｣　　論
T1822_.41.0646c21: 曰至能學滿分。引經難也｣　　論。謂約能持
T1822_.41.0646c22: 至説能學言。有部通經　言一分等者。先已
T1822_.41.0646c23: 具得五戒後持一分･少分･多分･滿分不同
T1822_.41.0646c24: 故分爲四　若不爾者。不應言學一分
T1822_.41.0646c25: 等。應言受一分等。婆沙一百廿＊三云。答
T1822_.41.0646c26: 此説持位非説受位。謂於五中。持一不
T1822_.41.0646c27: 持四名一分。持二不持三名少分。持三
T1822_.41.0646c28: 持四名多分。具持五名滿｣　　論。不爾
T1822_.41.0646c29: 應言受一分等。反難釋也。既言學一分。不
T1822_.41.0647a01: 言受一分。故知就能持説｣　　論。理實約
T1822_.41.0647a02: 受至故名近事。有部定自宗爲理實也｣
T1822_.41.0647a03: 　論。如是所執違越契經。經部責有部違
T1822_.41.0647a04: 經｣　　論。如何違經。有部反問｣　　論。謂
T1822_.41.0647a05: 無經説至捨生言故。經部答違經也。大名經
T1822_.41.0647a06: 中不説自稱我是近事＊等言。便發五戒。
T1822_.41.0647a07: 此大名經不説我從今者。乃至命終捨生
T1822_.41.0647a08: 言故。豈得別將餘經不釋近事相經釋
T1822_.41.0647a09: 近事耶｣　　論。經如何説。有部問｣　　論。
T1822_.41.0647a10: 如大名經至故違越經。解云。經不説故名
T1822_.41.0647a11: 違越經。如大名經中説近事相。於此經中
T1822_.41.0647a12: 不説自稱我是近事時得戒。從今捨生言。
T1822_.41.0647a13: 又不是大名經説故是違越｣　　論。然餘
T1822_.41.0647a14: 經説至捨生等言。通有部引經也。餘經中
T1822_.41.0647a15: 説我從今等。是其別事。非近事相｣　　論。
T1822_.41.0647a16: 設説亦非至已發五戒。縱有部餘經説近事
T1822_.41.0647a17: 相。亦不明了。誰能准此不明了文。便信前
T1822_.41.0647a18: 時已發五戒　此破有部先時發戒｣
T1822_.41.0647a19: 論。又約持犯至乃至廣説。破有部通經也。
T1822_.41.0647a20: 正理論叙廣牒破已。乃至。且經所説我從
T1822_.41.0647a21: 今時乃至命終捨生等者。何理。唯説得證
T1822_.41.0647a22: 淨人非諸異生亦立此誓。諸異生類將受
T1822_.41.0647a23: 律儀亦有如斯堅固意樂。乃至爲救自生
T1822_.41.0647a24: 命縁。終不虧違所受學處。如斯誓受世
T1822_.41.0647a25: 現可得。然此文句大名經中現有受持不違

T1822_.41.0647a26:

正理。故不應捨所誦正文

准此。經部大名經無
此文。有部大名經

T1822_.41.0647a27:

有此
文

設大名經無此文句。於我宗義亦無所

T1822_.41.0647a28: 違。非我宗言説此文句究竟方發近事律
T1822_.41.0647a29: 儀。由説自稱我是近事憶持護念便發律
T1822_.41.0647b01: 儀。以自發言表爲弟子。如大迦葉得具足
T1822_.41.0647b02: 戒。世尊既説鄔波索迦應具受持五種學
T1822_.41.0647b03: 處。彼説我是鄔波索迦。必具律儀何勞致
T1822_.41.0647b04: 惑。如稱我是國大軍師。彼必具閑兵將事
T1822_.41.0647b05: 業。依如是喩智者應思　又經主言約持
T1822_.41.0647b06: 犯戒説　乃至具牒倶舍論文　此全無
T1822_.41.0647b07: 理。唯對法宗所説理中應問答故。雖知近
T1822_.41.0647b08: 事必具律儀。而未了知隨犯一種爲越一
T1822_.41.0647b09: 切爲一非餘。由有此疑故應請問。諸部

T1822_.41.0647b10:

若有未見此文。於此義中迄今猶諍

諸部
有諍

T1822_.41.0647b11:

爲犯一時捨一切。
爲犯一時捨一也

。若異此者。佛經數言鄔波索

T1822_.41.0647b12: 迦具五學處。誰有於此已善了知而復懷
T1822_.41.0647b13: 疑問受多少。設許爾者疑問相違。謂彼本
T1822_.41.0647b14: 疑受量多少。而問有幾能學學處。答學一
T1822_.41.0647b15: 分等。豈除本所疑。故彼義中不應問答。經
T1822_.41.0647b16: 主於此不正尋思。於諍理中懷朋黨執。翻
T1822_.41.0647b17: 言對法所説義中問不應問。況應爲答｣
T1822_.41.0647b18: 　　論。若闕律儀至此亦應爾。有部以苾芻
T1822_.41.0647b19: ＊等戒爲例難也｣　　論。何縁近事至支量
T1822_.41.0647b20: 定爾。經部反問有部戒支不同｣　　論。
T1822_.41.0647b21: 由佛教力施設故然。有部答也｣　　論。若爾
T1822_.41.0647b22: 何縁至非苾芻等。經部引文不同。例釋具
T1822_.41.0647b23: 支･不具支異｣　　論。迦濕彌羅國至得成
T1822_.41.0647b24: 近事。述有部宗也
T1822_.41.0647b25: 論。此近事等一切律儀。已下一句。第三明
T1822_.41.0647b26: 成三品｣　　論曰至或成上品。明戒由受
T1822_.41.0647b27: 心成下･上品。不由依身　凡或有上
T1822_.41.0647b28: 　無學有下｣　　論。爲有但受至成近事不。
T1822_.41.0647b29: 問｣　　論。不成近事除有不知。答。若知應
T1822_.41.0647c01: 受三歸。慢心不受不得律儀。若不知須
T1822_.41.0647c02: 受三歸而受者。受者得戒。戒師得罪。婆沙
T1822_.41.0647c03: 三十四云。歸依有二種。一與律儀倶。二不
T1822_.41.0647c04: 與律儀倶。與律儀倶者。唯在人趣三洲
T1822_.41.0647c05: 非餘。不與律儀倶者。通餘趣處。問若不
T1822_.41.0647c06: 受三歸而受律儀。彼得律儀不。有説。不
T1822_.41.0647c07: 得。以受律儀必依三歸。以三歸爲門
T1822_.41.0647c08: 得律儀故。有説。亦得。謂若不知三歸･律儀
T1822_.41.0647c09: 受之先･後。或復忘誤不受三歸者。受得
T1822_.41.0647c10: 律儀。而授者得罪。若有憍慢不受三歸
T1822_.41.0647c11: 但受律儀。彼必不得。問有在母胎或嬰孩
T1822_.41.0647c12: 位。母等爲受三歸･律儀。彼爲得･不。答彼無
T1822_.41.0647c13: 心故不得律儀。然與後受爲其因故有此
T1822_.41.0647c14: 益故先應爲受。問彼前生中修何善業今
T1822_.41.0647c15: 在母腹或嬰孩位。他便爲受三歸･律儀。答
T1822_.41.0647c16: 彼前生恒樂讃歎三歸･淨戒。亦勸無量百
T1822_.41.0647c17: 千有情。歸依三寶。及受淨戒。或復施他受
T1822_.41.0647c18: 持三歸･律儀資具。今身獲得如是善利。如
T1822_.41.0647c19: 契經説。歸依佛者不墮惡趣。生人･天中
T1822_.41.0647c20: 受諸快樂。問現見世間歸依佛者。亦墮惡
T1822_.41.0647c21: 趣。或受衆苦。何故世尊作如是説。答若増
T1822_.41.0647c22: 上心不顧命身歸依佛者得此善利。不
T1822_.41.0647c23: 説一切故不相違有餘師説。此依已得證
T1822_.41.0647c24: 淨者説。不説一切
T1822_.41.0647c25: 論。諸有歸依已下一頌。第四便明三歸　此
T1822_.41.0647c26: 明所歸三寶體性｣　　論曰至能覺一切。
T1822_.41.0647c27: 釋所歸依體。佛有無記色身。及有漏功徳･
T1822_.41.0647c28: 無漏功徳等。此三種中唯歸成佛無學法。即
T1822_.41.0647c29: 是唯歸無漏法也｣　　論。何等名爲佛無學
T1822_.41.0648a01: 法。問｣　　論。謂盡智等至前後等故。答。此
T1822_.41.0648a02: 唯取盡智･無生智。無學正見智。色身等
T1822_.41.0648a03: 法。與前未成佛時等故。隨行可知｣
T1822_.41.0648a04: 論。爲歸一佛一切佛耶。問。爲歸釋迦一佛。
T1822_.41.0648a05: 爲歸一切諸佛｣　　論。理實應言至相無
T1822_.41.0648a06: 異故。答。一切諸佛無學道相更是平等。理合
T1822_.41.0648a07: 總歸。婆沙三十四云。若歸依一切佛者。如
T1822_.41.0648a08: 説我是勝觀弟子云何通。答隨依彼佛
T1822_.41.0648a09: 出家見諦。即説我爲彼佛弟子。此説依止
T1822_.41.0648a10: 不説歸依　又云。佛依法生。法勝於佛。
T1822_.41.0648a11: 何故先説歸依佛耶。答佛爲教主。若佛不
T1822_.41.0648a12: 説法。不顯現故。先歸佛　復次。如有病
T1822_.41.0648a13: 者。先訪良醫。次求妙藥。後覓看者。佛如
T1822_.41.0648a14: 良醫。法如妙藥。僧如善巧看執藥人。故説
T1822_.41.0648a15: 三歸依如是次第｣　　論。歸依僧者至不可
T1822_.41.0648a16: 破故。明歸僧。唯歸學･無學法。此亦唯無漏｣
T1822_.41.0648a17: 　　論。爲歸一佛僧一切佛僧耶。問通局
T1822_.41.0648a18: 也｣　　論。理實通歸至相無異故。答通歸也｣
T1822_.41.0648a19: 　　論。然契經説至現見僧寶。釋通經也。佛
T1822_.41.0648a20: 初成道未有僧寶。爲商人受三歸法。佛
T1822_.41.0648a21: 法現歸。僧指當成。四分律云受二歸　
T1822_.41.0648a22: 若歸一切僧者。爾時亦有七生預流･不還
T1822_.41.0648a23: 果等。何不説歸指當來僧令歸依耶　
T1822_.41.0648a24: 論。彼經但爲至現見僧寶。通也。當來五倶
T1822_.41.0648a25: 隣等。是現見僧。餘七生･及過･未等非現
T1822_.41.0648a26: 見僧。故不相違　顯宗二十云。僧有多種
T1822_.41.0648a27: 謂有情人･聲聞･福田･及聖僧等。佛於此内
T1822_.41.0648a28: 非聲聞僧。可是餘僧自然覺故。今所歸者
T1822_.41.0648a29: 是聲聞僧中除異生。聖僧除佛。福田僧
T1822_.41.0648b01: 除異生･佛　准此論文。福田僧通三。聲聞。
T1822_.41.0648b02: 兼凡。聖僧竝佛。佛非聲聞僧是福田･及聖
T1822_.41.0648b03: 僧攝｣　　論。歸依法者至故通歸依。明歸
T1822_.41.0648b04: 依法。此論文毘婆沙意也。三十四云。問歸
T1822_.41.0648b05: 依法者。爲歸依自相續諸蘊滅。爲歸依他
T1822_.41.0648b06: 相續諸蘊滅。爲歸依無情數諸蘊滅耶。設
T1822_.41.0648b07: 爾何失。若但歸依自相續諸蘊滅者。如何
T1822_.41.0648b08: 不是少分歸依。若亦歸依他相續等。諸蘊
T1822_.41.0648b09: 滅者。如何但言我歸依法不言一切。又如
T1822_.41.0648b10: 何説救護義是歸依義。他相續等諸蘊滅。於
T1822_.41.0648b11: 我無救護義故。答應作＊是説。歸依自･他
T1822_.41.0648b12: 相續･及無情數等一切蘊滅。問他相續等諸
T1822_.41.0648b13: 蘊滅。於我無救護義如何歸依。答彼雖於
T1822_.41.0648b14: 我無救護義。而彼於他有救護義。救護
T1822_.41.0648b15: 相等故亦歸依。此依得説。若依自性隨有
T1822_.41.0648b16: 漏法有爾所故。自･他所得滅無有異。我於
T1822_.41.0648b17: 一切有漏蘊中得離繋故。一切滅於我皆
T1822_.41.0648b18: 有救護義｣　　論。若唯無學法至成無間
T1822_.41.0648b19: 罪。外人難有部也｣　　論。毘婆沙者至彼
T1822_.41.0648b20: 隨＊壞故。引婆沙通難。以破所依能依無
T1822_.41.0648b21: 漏法壞故。所以損生身。望無漏法得罪｣
T1822_.41.0648b22: 　　論。然尋本論至不容前難。論主不信婆
T1822_.41.0648b23: 沙通自通難也。本論但言無學法能成於
T1822_.41.0648b24: 佛。不言生身非佛身。既是佛出血。於佛
T1822_.41.0648b25: 得罪。故不容前難｣　　論。若異此者至非
T1822_.41.0648b26: 憎非佛。反難有部。若佛･僧身非僧。非佛。唯
T1822_.41.0648b27: 無漏法是佛･僧者。若佛及僧住世俗心爾時
T1822_.41.0648b28: ＊無無漏法。應非僧非佛｣　　論。又應唯
T1822_.41.0648b29: 執至成佛無學法。重反難也。現見。飮食等供
T1822_.41.0648c01: 養比丘身。歸禮生身佛。若謂生身非僧･
T1822_.41.0648c02: 佛者。飮食等應供養苾芻戒。歸禮佛應
T1822_.41.0648c03: 唯歸禮佛無學法。不應歸禮佛生身也　
T1822_.41.0648c04: 正理論云。今詳經主於本論義未甚研尋。
T1822_.41.0648c05: 能成佛言已遮佛體攝依身故。謂佛名言
T1822_.41.0648c06: 依佛義立。唯此所目是眞佛體。若佛名言
T1822_.41.0648c07: 就依身立。於未證得無學法時已有依
T1822_.41.0648c08: 身應亦名佛。故知佛號不目依身由此依
T1822_.41.0648c09: 身。非能成佛。故本論説能成佛言。已遮依
T1822_.41.0648c10: 身亦是佛體已顯佛體唯無學法　乃至　
T1822_.41.0648c11: 毘婆沙者作是釋言。＊壞彼所依彼隨＊壞
T1822_.41.0648c12: 故。如是釋難深爲應理　正理又云。經主
T1822_.41.0648c13: 乃至爾時學･無學法不現前故。此難不然。
T1822_.41.0648c14: 非所許故。謂我不許學･無學法唯現在位
T1822_.41.0648c15: 方成佛･僧。唯言佛･僧得彼法故。得於諸
T1822_.41.0648c16: 位曾無間斷。寧住世俗心。便非僧非佛。設
T1822_.41.0648c17: 許現在方成佛･僧。亦無有過。以許彼得
T1822_.41.0648c18: 其體亦是學･無學故。得一切時常現前故。
T1822_.41.0648c19: 經主復言。又應唯執成苾芻戒即是苾芻。
T1822_.41.0648c20: 是我所宗。豈成過失。以得戒故假説依
T1822_.41.0648c21: 身亦名苾芻。與前義等。是故經主於對法
T1822_.41.0648c22: 宗不善了知所説文義　婆雌子部作如
T1822_.41.0648c23: 是言。補特伽羅是所歸佛。此非應理。所以
T1822_.41.0648c24: 者何。彼無差別不成歸故。謂歸離繋補特
T1822_.41.0648c25: 伽羅。與歸世尊。有何差別　准上。經部
T1822_.41.0648c26: 歸生身。有部歸無學法。婆雌子部歸補特
T1822_.41.0648c27: 伽羅｣　　論。有餘部説至不共法。叙異説
T1822_.41.0648c28: 也。此意歸佛身中有漏･無漏有爲功徳。與
T1822_.41.0648c29: 上三説不同。大衆部等佛無有漏。與大乘
T1822_.41.0649a01: 同。上明所歸三寶體＊也。正理論云。所歸依
T1822_.41.0649a02: 者謂滅諦全。道諦一分。除獨覺乘･菩薩學位
T1822_.41.0649a03: 無漏功徳。何縁彼法非所歸依彼不能救
T1822_.41.0649a04: 生死怖故。謂諸獨覺不能説法教誡諸有
T1822_.41.0649a05: 情令離生死怖。菩薩學位不起期心。故
T1822_.41.0649a06: 亦無能教誡他義。故彼身中學･無學法不
T1822_.41.0649a07: 能救護。非所歸依。有餘師言。不和合故。
T1822_.41.0649a08: 不顯了故。如其次第。獨覺･菩薩非所歸
T1822_.41.0649a09: 依｣　　論。此能歸依何法爲體。問也｣
T1822_.41.0649a10: 論。語表爲體。答也。此出能歸依體。正理論
T1822_.41.0649a11: 云。此中能歸語表爲體。自立誓限爲自性
T1822_.41.0649a12: 故。若并眷屬五蘊爲體。以能歸依所有言
T1822_.41.0649a13: 説。由心等起非離於心。婆沙三十四云。能
T1822_.41.0649a14: 歸依者。有説名等。有説是語業。有説亦身業。
T1822_.41.0649a15: 有説是信。應作是説謂是身･語業。及能
T1822_.41.0649a16: 起心心所法。并諸隨行。如是善五蘊是能
T1822_.41.0649a17: 歸依體　倶舍同第二師。正理不同婆沙諸
T1822_.41.0649a18: 師。諸師中無取語業･及心等爲體者。應
T1822_.41.0649a19: 作是説是正義。因何兩論皆不同婆沙
T1822_.41.0649a20: 正義　有人云。論主故述婆沙不正義。試
T1822_.41.0649a21: 後學徒爲覺不覺。衆賢尊者不覺斯文還
T1822_.41.0649a22: 依此釋。若依正解同婆沙評家　此釋非
T1822_.41.0649a23: 理。論主大有與婆沙不同義。豈皆試後
T1822_.41.0649a24: 學耶。又但讀婆沙者即覺。何爲衆賢不覺。
T1822_.41.0649a25: 又衆賢兼有隨行能起與倶舍異。如何是
T1822_.41.0649a26: 同　今詳。三論不同。所以者。有別意也。
T1822_.41.0649a27: 婆沙通説能歸。所以取身･語等。倶舍言此
T1822_.41.0649a28: 能歸依者。即此律儀中能歸體也。正理言
T1822_.41.0649a29: 此中能歸者。亦是律儀中能歸也。皆有別
T1822_.41.0649b01: 意。此由論乘明受律儀後釋三歸故。
T1822_.41.0649b02: 此中受律儀三歸能歸以語表爲體。以能
T1822_.41.0649b03: 教先稱受者隨教稱故。若身禮亦不成
T1822_.41.0649b04: 隨教歸依之法　由此兩論唯取語表業。倶
T1822_.41.0649b05: 舍據顯略不説心等。正理具述兼明心等。
T1822_.41.0649b06: 若謂意別合有是非。既無是非。大意
T1822_.41.0649b07: 是同。據義別也　婆沙通明歸依通身･語
T1822_.41.0649b08: 等｣　　論。如是歸依至一切苦故。釋歸依
T1822_.41.0649b09: 義。歸依救濟爲義。由此三寶爲依能永解
T1822_.41.0649b10: 脱一切苦故。以餘不能永解脱一切苦故｣
T1822_.41.0649b11: 　　論。如是世尊言至能解脱衆苦。下引五
T1822_.41.0649b12: 行頌證。前兩頌證耶不脱衆苦。後三
T1822_.41.0649b13: 行證正歸依能脱衆苦　制多者。外道塔
T1822_.41.0649b14: 廟｣　　論。是故歸依至爲方便門。結也。八
T1822_.41.0649b15: 衆受律儀必以三歸爲門。正理論云。如
T1822_.41.0649b16: 是歸依救濟爲義。他身聖法及善無爲。如
T1822_.41.0649b17: 何能爲自身救濟。以歸依彼能息無邊生
T1822_.41.0649b18: 死苦輪大怖畏故。非如牧竪防護諸牛。提
T1822_.41.0649b19: 婆達多守餘人等。但令不散。非所歸依。不
T1822_.41.0649b20: 能令息生死畏故。雖復亦有歸佛･法･
T1822_.41.0649b21: 僧。然彼不蒙現救濟者。以彼違越佛教理
T1822_.41.0649b22: 故。如有依王爲違王勅王不救濟。此亦
T1822_.41.0649b23: 應然　有餘師説。彼亦能與後邊善根爲
T1822_.41.0649b24: 種子故。歸依但作正行種子。非即由此能
T1822_.41.0649b25: 息苦輪。故有歸依未蒙救者　有餘師説。
T1822_.41.0649b26: 彼雖歸依。未能奉行歸所爲故。歸依所爲
T1822_.41.0649b27: 其體是何。謂見四諦。故伽他説。伽他即倶舍
T1822_.41.0649b28: 五行頌中後三行頌諸有歸依佛等　又云。
T1822_.41.0649b29: 又佛譬如能示導者。法如安隱所趣方域。
T1822_.41.0649c01: 僧如同渉正道伴侶　又云。三所歸依有
T1822_.41.0649c02: 差別者。佛唯無學。法二倶非　二倶非者
T1822_.41.0649c03: 非學非無學也　僧體貫通學與無學

T1822_.41.0649c04:

又佛體是十根少分

謂信等五根。喜･樂･
捨･意･具知根也

僧通十

T1822_.41.0649c05:

二

加未知當知根。
及已知根也

法體非根。擇滅･涅槃非根

T1822_.41.0649c06: 攝故　又歸依佛。謂但歸依一有爲沙門

T1822_.41.0649c07:

果

佛亦名
羅漢故

歸依法者。謂通歸依四無爲沙門

T1822_.41.0649c08: 果。歸依僧者謂通歸依四有爲沙門果。及
T1822_.41.0649c09: 四果能趣向
T1822_.41.0649c10: 論。何縁世尊於律儀處。已下。第四明立支
T1822_.41.0649c11: 所以。文中有三。一明離耶行所以。二明
T1822_.41.0649c12: 離虚誑語所以。三明離飮酒所以。半頌
T1822_.41.0649c13: 即初文也　論曰至非非梵行。此有三因
T1822_.41.0649c14: 此即初文准此非梵行不感惡趣｣　　論。
T1822_.41.0649c15: 又欲＊耶行至離非梵行。第二因也｣　　論。
T1822_.41.0649c16: 又諸聖者至謂定不作。第三因也。正理論云。
T1822_.41.0649c17: 經生聖者亦不行故。離非梵行則不如是。
T1822_.41.0649c18: 若異此者經生有學應不能持近事性戒

T1822_.41.0649c19:

非梵行應是性罪。應不能持性罪。理實亦能持遮
罪。謂不飮酒。況性罪也　又解。以是性戒名性罪非五

T1822_.41.0649c20:

種不作皆
是性罪

　於欲邪行一切聖人定得不作

T1822_.41.0649c21: 名爲律儀此不作律儀無有別體。前戒已
T1822_.41.0649c22: 捨。今生未受故。但是前身曾受五戒。雖復
T1822_.41.0649c23: 經生更不受戒。欲邪行等必定不作。非
T1822_.41.0649c24: 梵行即不如是。雖有學曾受具戒。經生
T1822_.41.0649c25: 捨戒更未受戒。即犯非梵行也　正理論
T1822_.41.0649c26: 云。若諸近事後復從師要期更受。離非梵
T1822_.41.0649c27: 行得未曾得此律儀不　有餘師説。得此
T1822_.41.0649c28: 律儀　有説不得未得律儀。然獲最勝杜
T1822_.41.0649c29: 多功徳名獲最勝遠離法者。謂能遠離婬
T1822_.41.0650a01: 欲法故　今詳。後解爲勝。不得律儀應
T1822_.41.0650a02: 得別遠離無表。所以者何。離非梵行律儀
T1822_.41.0650a03: 無獨受者。必以五･十･二百五十･五百等
T1822_.41.0650a04: 同受得故。此等闕支不發律儀故
T1822_.41.0650a05: 論。諸有先受至得律儀不。問｣　　論。理實應
T1822_.41.0650a06: 得至得別解律儀。答｣　　論。若爾云何後
T1822_.41.0650a07: 非犯戒。難。自下半頌答也｣　　論曰至非
T1822_.41.0650a08: 毀犯前戒。釋頌。如文可解
T1822_.41.0650a09: 論。何縁但制至近事律儀。下半頌。第二明
T1822_.41.0650a10: 離虚＊誑語所以｣　　論。亦由前説至得不
T1822_.41.0650a11: 作故。答｣　　論。復有別因。此重問也｣
T1822_.41.0650a12: 論曰至能防後犯釋頌文也。如文可解。婆
T1822_.41.0650a13: 沙一百二十三云。有作是説。離虚＊誑語易
T1822_.41.0650a14: 可訪護。非離餘三。謂處在家御僮僕等。
T1822_.41.0650a15: 難可遠離離間等三。復有説者。作虚＊誑
T1822_.41.0650a16: 語業道最重餘三少輕。是故不立。有餘師
T1822_.41.0650a17: 説。唯虚＊誑語能破壞僧故立學處。餘三不
T1822_.41.0650a18: 爾有餘復説。若諸聖者經生不犯立近事
T1822_.41.0650a19: ＊戒。聖者經生必定遠離虚＊誑語業。非餘
T1822_.41.0650a20: 語業所以者何。餘語有三。謂從貪･嗔･癡
T1822_.41.0650a21: 生。經生聖者雖不犯從癡所生。癡見品攝
T1822_.41.0650a22: 故。聖者已斷。而犯貪･嗔所生。是故不立　
T1822_.41.0650a23: 更釋如此論
T1822_.41.0650a24: 論。復以何縁至近事律儀立餘飮酒爲性
T1822_.41.0650a25: 罪家問｣　　論。誰言此中不離遮罪。立飮
T1822_.41.0650a26: 酒爲遮罪家答｣　　論。離何遮罪。重問｣
T1822_.41.0650a27: 　論。謂離飮酒。重答也｣　　論。何縁於彼至
T1822_.41.0650a28: 唯遮飮酒。縱是遮罪重問。自下半頌。第三
T1822_.41.0650a29: 明離飮酒所以｣　　論曰至令離飮酒。釋
T1822_.41.0650b01: 所以也｣　　論。寧知飮酒遮罪攝耶。問｣
T1822_.41.0650b02: 　論。由此中無至能無染心。答。夫性罪者
T1822_.41.0650b03: 必染心行。爲療病時分限飮酒。無染心故
T1822_.41.0650b04: 非是性罪｣　　論。豈不先知至即是染心。
T1822_.41.0650b05: 難也｣　　論。此非染心至故非染心。答。自
T1822_.41.0650b06: 知性多飮。自節力飮。豈非知量。染心寧
T1822_.41.0650b07: 有｣　　論。諸持律者言至彼飮酒故。叙異
T1822_.41.0650b08: 説也。佛既唯除性罪。皆開供病比丘。既
T1822_.41.0650b09: 復有病佛不開酒。故知飮酒是性罪攝。第
T1822_.41.0650b10: 一證也｣　　論。又契經説至是性罪攝。第二
T1822_.41.0650b11: 證也｣　　論。又諸聖者至如殺生等。第三證
T1822_.41.0650b12: 也。既殺生聖不犯殺等是性罪。飮酒聖不犯
T1822_.41.0650b13: 故亦是性罪｣　　論。又經説是身惡行＊故
T1822_.41.0650b14: 第四證也｣　　論。對法諸師言非性罪。立對
T1822_.41.0650b15: 法宗｣　　論。然爲病者至犯性罪故。通第
T1822_.41.0650b16: 一證｣　　論。又令醉亂至所霑量。通第二
T1822_.41.0650b17: 證。不能飮者。乃至。茅端所霑量酒。亦醉亂
T1822_.41.0650b18: 故。若開能者此類亂故。所以總遮｣
T1822_.41.0650b19: 論。又一切聖至量無定故。通第三證｣
T1822_.41.0650b20: 論。又經説是至皆是性罪故。通第四證。五戒
T1822_.41.0650b21: 唯此一戒言放逸處餘四不言放逸處者。
T1822_.41.0650b22: 是性罪故。正理云。何縁此皆性罪。乃至。如
T1822_.41.0650b23: 爲除病知量服毒能令無損。豈是罪耶。
T1822_.41.0650b24: 故非飮酒皆惡行攝。若爲憍逸。或爲歡娯。
T1822_.41.0650b25: 或知醉亂而貪故飮。此等皆託染汚心生。
T1822_.41.0650b26: 約此經中説身惡行。應知此是性罪所攝　
T1822_.41.0650b27: 准此論文。若染心飮酒是性罪。又准此。染
T1822_.41.0650b28: 心斷草等亦是性罪。不染心方是遮罪｣
T1822_.41.0650b29: 論。然説數習墮惡趣者。牒別文也｣　　論。
T1822_.41.0650c01: 顯數飮酒至轉増盛故。通別文。有三因。如
T1822_.41.0650c02: 文可解｣　　論。如契經説至依何義説。此
T1822_.41.0650c03: 問。經中依何義名窣羅酒･迷麗＊耶酒。復
T1822_.41.0650c04: 皆言末陀及是放逸處耶｣　　論。醞食成
T1822_.41.0650c05: 酒至所依處故。已下釋也　醞餘物成者。
T1822_.41.0650c06: 蒲桃等。所以經説三名　酒是放逸處言
T1822_.41.0650c07: 窣羅･迷麗＊耶。簡檳榔等亦能令醉不制飮
T1822_.41.0650c08: 也　言＊末陀者。簡醞食爲酒及醞餘成
T1822_.41.0650c09: 變壞。不能醉人者亦不制。飮醞食及餘
T1822_.41.0650c10: 物酒末陀者。無問多少。是放逸所依
T1822_.41.0650c11: 處。故制令不飮也
T1822_.41.0650c12: 倶舍論疏卷第十四
T1822_.41.0650c13: 　興福寺慈恩院本交了永賢　
T1822_.41.0650c14: 保延三年八月十四日夕於東南院點了
T1822_.41.0650c15: 今日依中宮御惱於大佛殿有千僧御讀
T1822_.41.0650c16: 經云云
T1822_.41.0650c17:
T1822_.41.0650c18:
T1822_.41.0650c19:
T1822_.41.0650c20: 倶舍論疏卷第十五
T1822_.41.0650c21: 　沙門法寶撰　
T1822_.41.0650c22: 分別業品第四之三
T1822_.41.0650c23: 論。此別解脱至不爾云何。此下一頌。大文第
T1822_.41.0650c24: 九明三種律儀所從得處　初之從字通其
T1822_.41.0650c25: 三節。從一切。從二。從現　第三句從字通
T1822_.41.0650c26:
T1822_.41.0650c27:
T1822_.41.0650c28:
T1822_.41.0650c29:
T1822_.41.0651a01: 二節。從根本。從恒時。總有五節｣　　論曰
T1822_.41.0651a02: 至後起而得。釋第一節。謂別解脱律儀從一
T1822_.41.0651a03: 切根本･加行･後起處得。即是殺等加行･根
T1822_.41.0651a04: 本･後起　太法師取禮僧等加行･説重等
T1822_.41.0651a05: 後起。此恐非也　婆沙一百二十云。別解脱
T1822_.41.0651a06: 戒通於業道･加行･後起處得。此是明發戒
T1822_.41.0651a07: 處。已發戒後方説重等。如何後起是發戒
T1822_.41.0651a08: 處。取殺等加行･根本･後起爲勝。戒防此三
T1822_.41.0651a09: 位故｣　　論。從二得者至性罪遮罪。釋第
T1822_.41.0651a10: 二節。有二種二。謂情･非情。性罪･遮罪　若
T1822_.41.0651a11: 唯染心發。是性罪攝。如殺生等。若通染･不
T1822_.41.0651a12: 染。是遮罪攝。如飮酒等　正理論云。於情
T1822_.41.0651a13: 性罪謂殺生等。遮謂女人同室宿等　非情
T1822_.41.0651a14: 性罪謂盜外財。遮謂掘地壞生草等｣
T1822_.41.0651a15: 　論。從現得者至有情處故。釋第三節。即
T1822_.41.0651a16: 離七惡業根本･加行･後起得別解脱戒。七
T1822_.41.0651a17: 惡業道及加行･後起。既有情所依･所止處。發
T1822_.41.0651a18: 戒亦合同。過去･未來非是有情。非依處。及
T1822_.41.0651a19: 非止處故。於現在蘊･界･處得　正理論云。
T1822_.41.0651a20: 有情處者。謂諸有情。及諸有情所依･止處。現
T1822_.41.0651a21: 蘊･處･界。内者即是有情所依。外者名爲有

T1822_.41.0651a22:

情所止。非過未故

解云。有情即是六界之總名。
所依即是内蘊界。有情所

T1822_.41.0651a23:

止者。即是外器･草･木･及財･食。
此等皆是現在假聚。非過未故

婆沙一百二十云。

T1822_.41.0651a24: 彼別解脱戒唯於現在有情數蘊･界･處得不
T1822_.41.0651a25: 於過･未。墮法數故｣　　論。若得靜慮至況
T1822_.41.0651a26: 從遮罪。釋第四節。正理論云。若得靜慮･無
T1822_.41.0651a27: 漏律儀。應知但從根本業道。以定中唯有
T1822_.41.0651a28: 根本業道故。非從前後近分而得。以在定
T1822_.41.0651a29: 位唯有根本。在不定位中無此律儀故

T1822_.41.0651b01:

解云。此由六禪地中靜慮及無漏。與欲惡戒作斷治等。翻
此故有二種律儀。惡戒既唯根本七支　此亦唯根本業道。

T1822_.41.0651b02:

散心非彼斷等對治。由斯無有此
類律儀。非如別解脱從別縁制

論。從恒時者

T1822_.41.0651b03: 至蘊處界得。釋第五節　正理論云。從恒時
T1822_.41.0651b04: 者。謂從過去･現在･未來･蘊･處･界得。如與

T1822_.41.0651b05:

此戒爲共有心

解云。既心縁三世斷彼惡
戒。所得律儀亦於彼處發

　太

T1822_.41.0651b06: 法師云。理實而言。過去蘊･處･界自發過去
T1822_.41.0651b07: 定･道心倶戒。現在蘊･界･處自發現在定･道
T1822_.41.0651b08: 心倶戒。未來蘊･處･界自發未來定･道心倶
T1822_.41.0651b09: 戒。以戒從現在有情處得故。三世各別發
T1822_.41.0651b10: 　以定･道心通三世一時得。故戒亦三世
T1822_.41.0651b11: 一時得。故言從三世蘊･處･界得。故正理論。
T1822_.41.0651b12: 云從恒時者。謂從過去･未來･現在蘊･處･界
T1822_.41.0651b13: 得。如與此戒爲倶有心。法師此釋誤也　
T1822_.41.0651b14: 若如法師此釋。即是得恒時。非是恒時得。
T1822_.41.0651b15: 即與＊共有心別。如何論云如倶有心　又
T1822_.41.0651b16: 云以戒現在有情處得故。若爾與別解律
T1822_.41.0651b17: 儀何別｣　　論。由此差別至加行･後起。已下
T1822_.41.0651b18: 四句分別。第一句是得別＊解律儀非定･道。
T1822_.41.0651b19: 第二句是得定･道非別解。第三倶句。第四
T1822_.41.0651b20: 倶非。如文可解｣　　論。非於正得至防護過
T1822_.41.0651b21: 現。正婆沙文云。正得三種戒時。現無七支
T1822_.41.0651b22: 不善。言從現根本處得者。不分明也。應
T1822_.41.0651b23: 言從現起業處得。處是起業道處　正理
T1822_.41.0651b24: 論云。有言非得善律儀時可有現在惡業
T1822_.41.0651b25: 道等。故應別立此四句文。謂應説言。有一
T1822_.41.0651b26: 類法於彼唯得別＊解律儀非二律儀。乃至
T1822_.41.0651b27: 廣説。第一句者。謂於現在得前後近分及

T1822_.41.0651b28:

遮罪遠離。餘隨所應皆如是説

准此。加行･後
起者是惡業加

T1822_.41.0651b29:

行後記。非是受
戒時加行･後起

於業道等處置業道等聲。故

T1822_.41.0651c01: 前四句義亦無失。由如是理亦通防護過･
T1822_.41.0651c02: 現業道等。非唯防未來。以業道等聲。説彼
T1822_.41.0651c03: 依處故。若異此者。則應但説防護未來。律
T1822_.41.0651c04: 儀但能防未來罪令不起故。非防過･現。
T1822_.41.0651c05: 已滅。已生。律儀於彼無防用故
T1822_.41.0651c06: 論。諸有獲得至異相云何。下一頌。第十明
T1822_.41.0651c07: 律不律儀支。因。多･少｣　　論曰至支因説
T1822_.41.0651c08: 不定。總釋有情必同支。因不定。八種律儀
T1822_.41.0651c09: 必普縁一切有情處發。支即不定。或四。或
T1822_.41.0651c10: 七。因或上･中･下等｣　　論。支不定者至名
T1822_.41.0651c11: 律儀支故。釋支不定。比丘･比丘尼具有七
T1822_.41.0651c12: 支。餘戒唯有身三･語一。謂五戒･八戒･十戒
T1822_.41.0651c13: 不同。四根本業道名律儀支故｣　　論。因
T1822_.41.0651c14: 不定者至後三因説。釋因不定。因有二種。
T1822_.41.0651c15: 一無貪･無瞋･無癡三因。二上･中･下三因　
T1822_.41.0651c16: 若無貪等三因。若就體明別。即三因所發
T1822_.41.0651c17: 戒別。若就人明戒。無一住律儀者。不從
T1822_.41.0651c18: 三因發律儀者。必倶起故　若上･中･下因。
T1822_.41.0651c19: 無一住律儀者。發一種戒從三因發。上･
T1822_.41.0651c20: 中･下心不竝起故。若就別戒。別時。即容有
T1822_.41.0651c21: 也　頌中言支。因。不定者。就上･中･下因
T1822_.41.0651c22: 説｣　　論。或有一類至勤策戒。句數分別。如
T1822_.41.0651c23: 文可解｣　　論。無有不遍至不全息故。釋
T1822_.41.0651c24: 定遍有情無不遍也。若一切衆生中。留一
T1822_.41.0651c25: 有情擬行殺･盜･婬等。戒總不發。以惡意
T1822_.41.0651c26: 樂不全息故｣　　論。若人不作至別解脱律
T1822_.41.0651c27: 儀。釋全息惡意樂也。若不作五種定限。則
T1822_.41.0651c28: 惡意樂全息。若作五種定限隨有一定。則
T1822_.41.0651c29: 惡意不息｣　　論。謂有情支處時縁定。列
T1822_.41.0652a01: 五名也｣　　論。有情定者至當離殺等。釋
T1822_.41.0652a02: 有情定。若言家獸不殺。野獸即殺。非怨不
T1822_.41.0652a03: 殺。怨即殺等。是有情定｣　　論。言支定者
T1822_.41.0652a04: 至當持不犯。釋支定也。謂若五戒･二百五
T1822_.41.0652a05: 十戒等。於中。隨簡一戒云不能持。即不
T1822_.41.0652a06: 戒發｣　　論。言處定者至當離殺等。釋
T1822_.41.0652a07: 處定也。謂我若於自國即不殺等。若於他
T1822_.41.0652a08: 國即行殺等。名處定也｣　　論。言時定者
T1822_.41.0652a09: 至能離殺等。釋時定也。唯近住限一日夜。
T1822_.41.0652a10: 餘戒皆從盡形。若限年月戒即不發｣
T1822_.41.0652a11: 論。言縁定者至能離殺等。釋縁定也。如文
T1822_.41.0652a12: 可解｣　　論。如是受者至相似妙行。總結
T1822_.41.0652a13: 也。若作上五種定限。律儀不發。但得妙行。
T1822_.41.0652a14: 諸經中説得戒者。是引接言｣　　論。於非
T1822_.41.0652a15: 所能境如何得律儀。問也。若於此有情能殺
T1822_.41.0652a16: 等發願不殺等。可得律儀。他方聖人･及上
T1822_.41.0652a17: 界地所有衆生。於此一切必定不能殺。如
T1822_.41.0652a18: 何於彼得不殺等。此不殺等不由受心不
T1822_.41.0652a19: 行殺等｣　　論。由普於有情至故得律儀。
T1822_.41.0652a20: 答也。以發起増上於一切衆生不損命意
T1822_.41.0652a21: 樂故。於一切衆生得於律儀｣　　論。毘婆
T1822_.41.0652a22: 沙師至有得捨過。叙婆沙釋也　婆沙反釋。
T1822_.41.0652a23: 若唯於能殺等境得律儀者。如此處羊是
T1822_.41.0652a24: 能殺境。上界天非是能殺境。於此生中。或
T1822_.41.0652a25: 有天作羊時應處得戒。羊作天時應捨
T1822_.41.0652a26: 於戒非此得捨縁。如何得捨。婆沙一百一
T1822_.41.0652a27: 十七第二師釋。大同此論｣　　論。彼説不
T1822_.41.0652a28: 然至例亦應爾。難婆沙釋。若能境有増･減。
T1822_.41.0652a29: 即戒有得･捨。如草有生･枯。戒亦應増･
T1822_.41.0652b01: 減｣　　論。彼言不爾至性不同故。婆沙釋
T1822_.41.0652b02: 也。能･不能境。同一情性。若殺･不殺。境有増･
T1822_.41.0652b03: 減。戒有得･捨。生草變枯其性有異。若生草
T1822_.41.0652b04: 枯損無罪故。戒無得･捨｣　　論。若爾有情
T1822_.41.0652b05: 至於理不然。重破釋也。若謂生草後枯不同
T1822_.41.0652b06: 故戒無減者。有情般涅槃已既無前性。如
T1822_.41.0652b07: 何不減　此是論主述古問･答。雜心論中亦
T1822_.41.0652b08: 同此論｣　　論。前所説因於理爲善･斷取
T1822_.41.0652b09: 前解不全捨惡意樂故因｣　　論。若爾前
T1822_.41.0652b10: 佛至無減前過。叙婆沙問答也。此是其問｣
T1822_.41.0652b11: 　　論。以一切佛至無減前過。答也　婆沙
T1822_.41.0652b12: 一百二十云。問若別解脱律儀唯於現在有
T1822_.41.0652b13: 情處得。非於去･來蘊･界･處者。則諸如來應
T1822_.41.0652b14: 正等覺律儀不等。所以者何。過去諸佛出現
T1822_.41.0652b15: 世時。無量有情爲律儀境。彼有情類已入
T1822_.41.0652b16: 涅槃。釋迦牟尼於彼境上不得律儀。今釋
T1822_.41.0652b17: 迦佛出現世時。無量有情爲律儀境。彼有
T1822_.41.0652b18: 情類已入涅槃。慈氏如來於彼境上不得
T1822_.41.0652b19: 律儀。境有寛･狹。律儀亦爾。豈不諸佛律儀

T1822_.41.0652b20:

不等

此是各別
發戒家難

答應作是説。律儀境界雖有

T1822_.41.0652b21: 多･少。而律儀體前･後無異。倶從一切有情

T1822_.41.0652b22:

境處總發得故

此第一師境
別戒同答

有作是説。三世如

T1822_.41.0652b23: 來律儀不等亦無有失　問若爾施設論説
T1822_.41.0652b24: 當云何通。如彼説。一切如來應正等覺皆悉
T1822_.41.0652b25: 平等。答由三事等故名平等。一修行等。謂
T1822_.41.0652b26: 諸如來皆於過去三無數劫勤修四種波羅
T1822_.41.0652b27: 蜜多究竟圓滿得菩提故。二利益等。謂諸
T1822_.41.0652b28: 如來等於無量應化有情作利樂事此究竟
T1822_.41.0652b29: 故。三法身等。謂諸如來皆具十力･四無所
T1822_.41.0652c01: 畏･三念住･大悲･十八不共等勝功徳故。由
T1822_.41.0652c02: 此三義故言平等。非律儀體無多･少異。又
T1822_.41.0652c03: 由根等故説等言。以一切如來皆住上品
T1822_.41.0652c04: 根故。又由戒等。一切如來皆得上品戒故
T1822_.41.0652c05: 　此是別別有情戒各別也　有餘師説。一
T1822_.41.0652c06: 切如來應正等覺所有律儀。皆於一切有情
T1822_.41.0652c07: 處得故説等言。非體無異。謂過去佛律儀
T1822_.41.0652c08: 所從諸有情境。設今猶在。釋迦牟尼從彼境
T1822_.41.0652c09: 上亦得律儀。然無此理。釋迦如來應正等
T1822_.41.0652c10: 覺律儀所從諸有情境。設當在者。慈氏如來
T1822_.41.0652c11: 從彼境上亦得律儀。然無此理。故説等

T1822_.41.0652c12:

言亦無有失

此第三師意。前後佛所發戒境各別不
同。如一有情前年住現在蘊。與今年

T1822_.41.0652c13:

住現在蘊體各別故。前佛戒境至於後佛必無此理。假設
至今亦能發戒。以力停故名之爲等。今論主同第三釋也

T1822_.41.0652c14: 又次下文云。此中有説。彼七支戒一一於一

T1822_.41.0652c15:

切有情處得而所得是一

云云。同
前第一師

有説。此七

T1822_.41.0652c16: 支戒一一於一切有情處得而所得各異。如

T1822_.41.0652c17:

有情數量。所得戒亦爾

此師所説一一有情各得七
支。三善根同。是第二師也

T1822_.41.0652c18: 有餘師説。別解脱律儀隨因差別成二十
T1822_.41.0652c19: 一。此中有説。二十一種。一一於一切有情

T1822_.41.0652c20:

處得而所得不異

云
云

　有説。此二十一種。

T1822_.41.0652c21: 一一於一切有情處得而所得各異。如有

T1822_.41.0652c22:

情數量。所得戒亦爾

已上三牒説
皆無評文也

下文又云。

T1822_.41.0652c23: 問有於外物中得律儀不。若有得者。所
T1822_.41.0652c24: 得律儀應有増･減。謂生草枯時。酒味壞時。

T1822_.41.0652c25:

應減。即彼生時。熟時。應増

云
云

　如是説者。

T1822_.41.0652c26: 於外法中亦得律儀　問若爾律儀應有
T1822_.41.0652c27: 増･減　答無増･減。以總得故。謂此律儀總
T1822_.41.0652c28: 於一切生草等上得一無表。而世間無有
T1822_.41.0652c29: 無生草等時。總於一切蒲桃等酒。則不壞
T1822_.41.0653a01: 時得一無表。世間無有無諸酒時。是故律
T1822_.41.0653a02: 儀無有増･減　准此評文。故知一切有情
T1822_.41.0653a03: 上同發七支爲正。又准道理此説爲正。
T1822_.41.0653a04: 所以得知。且如衆生無邊。即有無邊七支
T1822_.41.0653a05: 無表。此等無表非倶有因。各別四大所造。
T1822_.41.0653a06: 一念戒體既無邊故。能造四大又多於戒。是
T1822_.41.0653a07: 對礙法。如何六尺之身容爾所四大。故知總
T1822_.41.0653a08: 發於理爲善｣　　論。已説從彼至例此應
T1822_.41.0653a09: 知。此下明不律儀支･因。如文可解　婆沙
T1822_.41.0653a10: 一百一十七云。如是説者律儀漸得非不律
T1822_.41.0653a11: 儀所以者何。律儀難得。以難得故漸受･漸
T1822_.41.0653a12: 得不律儀易得。以易得故頓得･頓受｣
T1822_.41.0653a13: 論。此中何名至名不律儀者。簡住不律儀
T1822_.41.0653a14: 人。謂屠羊等但起盡壽。恒有害心名住不
T1822_.41.0653a15: 律儀者。若限以年月起於害心。不名住
T1822_.41.0653a16: 不律儀者｣　　論。由彼一類至名不律儀
T1822_.41.0653a17: 者。此釋名也。有兩釋。一以住不律儀事業
T1822_.41.0653a18: 故。二成就不律儀故｣　　論。言屠羊者至
T1822_.41.0653a19: 當知亦爾。重釋也。爲活命故要期盡壽恒
T1822_.41.0653a20: 欲害羊名屠羊者。餘典刑等亦要＊期盡
T1822_.41.0653a21: 壽恒有害意名典刑者｣　　論。遍於有
T1822_.41.0653a22: 情至得不律儀。叙婆沙問答也　於中有
T1822_.41.0653a23: 二。一難普於一切有情得不律儀。二難發
T1822_.41.0653a24: 一切支。此即初難｣　　論。由彼至親至有損
T1822_.41.0653a25: 害心。答也。由彼作害一切羊意樂故。至親
T1822_.41.0653a26: 作羊亦起害心。故。普於彼得不律儀｣
T1822_.41.0653a27: 論。既知至親至可有害心。重難也。本欲害
T1822_.41.0653a28: 羊既知至親。現不是羊。如何於彼可有害
T1822_.41.0653a29: 心｣　　論。又聖必無至得不律儀。引聖難
T1822_.41.0653b01: 也。至親可爲羊。於彼得惡戒。聖無作羊
T1822_.41.0653b02: 理。如何得惡戒｣　　論。若觀未來至得不
T1822_.41.0653b03: 律儀。又重難也。至親有未來羊體觀彼有
T1822_.41.0653b04: 害得惡戒。羊等有未來聖･親體觀彼未來
T1822_.41.0653b05: 無害心。應不於羊得惡戒｣　　論。於羊
T1822_.41.0653b06: 等現身至得不律儀。答也。既於現羊起惡
T1822_.41.0653b07: 心。如何不得不律儀｣　　論。於母等現身
T1822_.41.0653b08: 至應求異理。難絶也。於羊現身有惡意不
T1822_.41.0653b09: 觀當身現不發不律儀。但觀現羊發不
T1822_.41.0653b10: 律儀　於現至親無有惡意。應不觀當
T1822_.41.0653b11: 羊發不律儀　此二既等。應求異理　正
T1822_.41.0653b12: 理救云。如是等例於理不齊。無善意樂故。
T1822_.41.0653b13: 有惡意樂故。謂彼正受不律儀時。無正思
T1822_.41.0653b14: 惟調善意樂我當不害一切有情。有邪思
T1822_.41.0653b15: 惟凶勃意樂。我當普害一切有情。事雖主
T1822_.41.0653b16: 羊惡心寛遍。是故容有觀未來羊。於現聖･
T1822_.41.0653b17: 親亦發惡戒。非觀來世聖及至親。於現
T1822_.41.0653b18: 羊身不發惡戒｣　　論。又屠羊等至具支
T1822_.41.0653b19: 不律儀。第二難發一切也｣　　論。彼遍損
T1822_.41.0653b20: 善至故得具支。答也。彼遍損七支善意樂
T1822_.41.0653b21: 故。得七支不律儀｣　　論。若爾彼人至具
T1822_.41.0653b22: 發七支。重難也。如有先受二･三學處不
T1822_.41.0653b23: 捨此善。後屠羊者豈得七支。今詳。此人不
T1822_.41.0653b24: 發惡戒但得處中。不遍損惡意樂故｣
T1822_.41.0653b25: 　論。毘婆沙者至不律儀人。述有部宗也｣
T1822_.41.0653b26: 　　論。經部諸師至唯除八戒述經部宗。
T1822_.41.0653b27: 彼宗善･惡戒七支不具於境不遍。皆容名
T1822_.41.0653b28: 住律儀･不律儀人。唯除八戒。彼宗八戒必
T1822_.41.0653b29: 具支故｣　　論。由隨彼量至互相遮故。如
T1822_.41.0653c01: 先受五戒發願唯殺或兼盜等。由隨彼量
T1822_.41.0653c02: 唯違不殺生等得殺生等不律儀。不可亦
T1822_.41.0653c03: 遮不妄語等。隨所＊期限互相遮故。由此
T1822_.41.0653c04: 善･惡二戒倶得缺支。亦得名爲住二戒
T1822_.41.0653c05: 者。如説犯戒不捨者亦名犯戒。亦名持戒
T1822_.41.0653c06: 　正理論云。若汝意謂如善律儀有不具
T1822_.41.0653c07: 支。此亦應爾。謂如有受近事･近住･勤策
T1822_.41.0653c08: 律儀雖不具支。而亦得彼缺支攝戒。受
T1822_.41.0653c09: 不律儀亦應如是。此例非等。律儀･不律儀
T1822_.41.0653c10: 用功。不用功。得有異故。謂諸善戒要藉
T1822_.41.0653c11: 用功。善阿世耶方能受得。以難得故。理數
T1822_.41.0653c12: 必應非受一時總得一切。若諸惡戒不藉
T1822_.41.0653c13: 用功。惡阿世耶便能受得。非難得故。理數
T1822_.41.0653c14: 必應隨受一時總得一切。以於欲界不善
T1822_.41.0653c15: 力強。惡阿世耶任運而起造諸重惡。不待
T1822_.41.0653c16: 用功。善阿世耶易毀壞故。隨受一種便
T1822_.41.0653c17: 總得餘。善則不然。故例非等。理見穢草不
T1822_.41.0653c18: 用功生。要設劬勞嘉苗方起
T1822_.41.0653c19: 論。已説從彼至未説當説。自下有一頌。第十
T1822_.41.0653c20: 一明得惡戒･處中方便｣　　論曰至便發
T1822_.41.0653c21: 惡戒。釋由二因得諸不律儀　由二因
T1822_.41.0653c22: 得。一者生在不律儀家。由先現行殺等加
T1822_.41.0653c23: 行者。二雖復生在餘家。由初要期受殺
T1822_.41.0653c24: 等事便發惡戒。婆沙一百一十七有三説不
T1822_.41.0653c25: 同。或有説者。亦由受得。謂手執殺具誓從
T1822_.41.0653c26: 今日乃至命終常作此業以自活命。爾時
T1822_.41.0653c27: 便得此不律儀。復有説者。雖執殺具自立
T1822_.41.0653c28: 誓言。然彼不得此不律儀。由二縁得。一由
T1822_.41.0653c29: 作業。二由受事。由作業者。謂生不律儀家
T1822_.41.0654a01: 最初作彼殺生等業。爾時便得此不律儀。
T1822_.41.0654a02: 由受事者。謂生餘家爲活命故懷殺害
T1822_.41.0654a03: 心。往屠羊等不律儀所。作是誓言。我從今
T1822_.41.0654a04: 者乃至命終。常作汝等所作事業以自活
T1822_.41.0654a05: 命。爾時便得此不律儀。復有説者。此亦最初
T1822_.41.0654a06: 作彼事業時方乃獲得此不律儀。此論依
T1822_.41.0654a07: 第二師義　雜心･正理亦同此｣　　論。得
T1822_.41.0654a08: 餘無表至諸福業事。已下釋得餘處中無表
T1822_.41.0654a09: 由三因也。此是初因。謂由田也。不簡心之
T1822_.41.0654a10: 輕重。但初施園等即發無表｣　　論。二者
T1822_.41.0654a11: 由受至常施食等。第二因也　等者。等施
T1822_.41.0654a12: 衣等及惡業等　此由受者。不簡輕･重及
T1822_.41.0654a13: 未作業。要期誓受即發無表｣　　論。三由重
T1822_.41.0654a14: 行至行善行惡。第三因也。此業無依及非誓
T1822_.41.0654a15: 受。必須重行乃發無表｣　　論。由此三因
T1822_.41.0654a16: 起餘無表。總結三因
T1822_.41.0654a17: 論。如是已説至未説當説。自下第十二明捨
T1822_.41.0654a18: 差別　於中有五。一捨別解。二捨道･定。
T1822_.41.0654a19: 三捨惡戒。四捨處中。五捨非色｣　　論。且
T1822_.41.0654a20: 云何捨別解律儀。下兩行頌。第一明捨別解
T1822_.41.0654a21: 脱律儀也。前一行頌明四･五縁捨戒。後一
T1822_.41.0654a22: 行頌叙異説也｣　　論曰至根調伏故。釋
T1822_.41.0654a23: 律儀總名也｣　　論。唯除近住至由四縁捨。
T1822_.41.0654a24: 此先釋七衆有四縁。後釋近住有五縁也｣
T1822_.41.0654a25: 　　論。一由意樂至捨學處故　由意樂者。
T1822_.41.0654a26: 簡狂亂等　對有解人。簡對狂亂及畜生
T1822_.41.0654a27: 等　發有表業者。謂自云我從今已後不
T1822_.41.0654a28: 復能持等。此言與受戒時相違故捨｣
T1822_.41.0654a29: 論。二由棄捨衆同分故。此命終捨。捨所依
T1822_.41.0654b01: 故｣　　論。三由二形倶時生故。此是所依
T1822_.41.0654b02: 變故。二形非是戒所依故｣　　論。四由所
T1822_.41.0654b03: 因善根斷故。此是所因斷故捨。戒之所因。
T1822_.41.0654b04: 所謂三種善根。善根既斷戒亦隨捨｣
T1822_.41.0654b05: 論。捨近住戒至由五縁捨。釋近住戒等五縁
T1822_.41.0654b06: 捨。加過期限｣　　論。何縁捨戒由此五縁。
T1822_.41.0654b07: 問也｣　　論。與受相違至過期限故。答也。受
T1822_.41.0654b08: 時言能持。捨時言不能持。故是相違。餘四
T1822_.41.0654b09: 可解｣　　論。有餘部説至苾芻律儀。述經
T1822_.41.0654b10: 部計　言。墮罪者。謂四重罪墮地獄故
T1822_.41.0654b11: 名爲墮也。此説犯重亦捨戒故｣　　論。有
T1822_.41.0654b12: 餘部言至皆止息故。述法密部計。此同婆沙
T1822_.41.0654b13: 持律者計。此加法滅戒亦捨故｣　　論。迦
T1822_.41.0654b14: 濕彌羅國至謂持犯戒。述有部計　非犯一
T1822_.41.0654b15: 邊罪一切律儀應遍捨故。釋所以也　非
T1822_.41.0654b16: 犯餘罪有斷尸羅者。有兩釋。一云邊罪是非
T1822_.41.0654b17: 邊罪之餘。非犯餘邊罪令非邊罪有斷
T1822_.41.0654b18: 尸羅。二云餘罪者。是不犯之餘。非犯餘罪
T1822_.41.0654b19: 令不犯者有斷尸羅｣　　論。如有財者至
T1822_.41.0654b20: 但名富人。喩顯可知｣　　論。若爾何縁至立
T1822_.41.0654b21: 他勝名。經部難也。本以有戒名苾芻。名沙
T1822_.41.0654b22: 門。名釋迦子　戒是苾芻體。沙門性。既佛
T1822_.41.0654b23: 言非苾芻等。壞滅墮落立他勝名。犯四重
T1822_.41.0654b24: 禁既名他勝。如何得有成苾芻戒｣
T1822_.41.0654b25: 論。依勝義苾芻密意作是説。有部答也　言
T1822_.41.0654b26: 非苾芻等。非勝義苾芻。勝義苾芻謂諸聖
T1822_.41.0654b27: 者｣　　論。此言凶勃。經部責也｣　　論＊凶
T1822_.41.0654b28: 勃者何。有部反問｣　　論。謂於世尊至爲犯
T1822_.41.0654b29: 重罪縁。經部答也。有二凶勃。一解了義經
T1822_.41.0654c01: 令成不了。二與多煩惱者爲犯重罪縁｣
T1822_.41.0654c02: 　　論。寧知此言是了義説。有部問也｣
T1822_.41.0654c03: 　論。由律自釋至是了義説。經部答也　言。
T1822_.41.0654c04: 名想者。身是俗人名號苾芻故言名想苾芻
T1822_.41.0654c05: 　言。自稱者。是具戒比丘犯重之人實非
T1822_.41.0654c06: 苾芻。而自稱言我是苾芻。故言自稱苾芻
T1822_.41.0654c07: 　言乞匃。者。出家之人以乞自活。故名
T1822_.41.0654c08: 乞＊匃苾芻　言破惑者。謂諸聖者得無漏
T1822_.41.0654c09: 道眞破惑故。故名破惑苾芻。破惑苾芻即
T1822_.41.0654c10: 勝義苾芻　律既自釋。犯重之人實非苾芻
T1822_.41.0654c11: 自稱苾芻。明知犯重無有戒體　此義中
T1822_.41.0654c12: 言非苾芻者。謂非白四羯磨苾芻非約勝
T1822_.41.0654c13: 義言非苾芻。若犯重人先是勝義。後由犯
T1822_.41.0654c14: 重成非勝義可得説言依勝義説言非
T1822_.41.0654c15: 苾芻。非犯重人先是勝義。後由犯重成非
T1822_.41.0654c16: 勝義。何得釋言依勝義苾芻言非苾芻　
T1822_.41.0654c17: 經言犯重非苾芻者。謂非白四羯磨受具
T1822_.41.0654c18: 足戒苾芻　勝義苾芻謂得見道已上。此無
T1822_.41.0654c19: 退故　非爲勝義苾芻故叙五偏七聚　
T1822_.41.0654c20: 五＊偏七聚者。是白四羯磨苾芻犯重之人
T1822_.41.0654c21: 　既先是白四羯磨受具足戒。今破此戒名
T1822_.41.0654c22: 非苾芻　故是非白四羯磨苾芻。非先是
T1822_.41.0654c23: 勝義今非勝義　如何言就勝義苾芻言
T1822_.41.0654c24: 非苾芻。故知此經是了義説｣　　論。然彼
T1822_.41.0654c25: 所説至犯重亦然。破有部成立也　大師立
T1822_.41.0654c26: 喩如多羅樹若被斷頭必不復能生長廣
T1822_.41.0654c27: 大。諸苾芻等犯重亦然。大師此喩顯犯一
T1822_.41.0654c28: 邊餘戒不復生長廣大。汝今言非犯一
T1822_.41.0654c29: 邊一切律儀應遍捨者。是徴詰大師　正
T1822_.41.0655a01: 理救云。豈斷一多羅樹頭。即餘三不能生
T1822_.41.0655a02: 長廣大。喩･法非等｣　　論。大師此中喩顯
T1822_.41.0655a03: 何義。有部問也｣　　論。意顯於戒至一切律
T1822_.41.0655a04: 儀。經部答也。意顯犯重捨一切戒｣　　論。
T1822_.41.0655a05: 又犯重之人至驅儐衆中。經部又引教證

T1822_.41.0655a06:

毘訶羅者。
義爲寺也

　論。實非苾芻至其相如何。經部

T1822_.41.0655a07: 問有部也｣　　論。隨相是何體必應有。有
T1822_.41.0655a08: 部答也｣　　論。以世尊説至四汚道沙門。有
T1822_.41.0655a09: 部引文證也　婆沙六十六解云。勝道謂佛
T1822_.41.0655a10: 自能覺故。一切獨覺應知亦爾。示道謂身子

T1822_.41.0655a11:

等。命道謂居學位。汚道者謂犯重之人

言准
陀者。

T1822_.41.0655a12:

舊云純陀此
云稚小

　論。雖有此説至火輪死人。經

T1822_.41.0655a13: 部通也。此是假名苾芻。非有實也｣
T1822_.41.0655a14: 論。若犯重人至授學比丘。有部難也。若犯重
T1822_.41.0655a15: 人非比丘者。如何佛説盡身學悔授學比
T1822_.41.0655a16: 丘｣　　論。不説犯重人至制立如是。經部通
T1822_.41.0655a17: 也。梵名波羅夷此名他勝罪。惡是善他。惡
T1822_.41.0655a18: 勝於善。名爲他勝。若初犯重。無有一念覆
T1822_.41.0655a19: 藏之心。不成他勝罪即不捨戒。若一念已
T1822_.41.0655a20: 上覆藏。即成他勝罪即捨戒｣　　論。若犯
T1822_.41.0655a21: 他勝至出家受戒。有部難也。若犯重罪以
T1822_.41.0655a22: 無戒故不名比丘。何不重爲受具足戒。既
T1822_.41.0655a23: 不許受故知不捨｣　　論。由彼相續至重
T1822_.41.0655a24: 出家故。經部釋也。如文可解｣　　論。於此
T1822_.41.0655a25: 無義至如是類比丘。經部戲有部也　正理
T1822_.41.0655a26: 論云。經主釋言。雖有此説。而彼唯有餘沙
T1822_.41.0655a27: 門相故名沙門。如被燒材。假鸚鵡 &T072334;

。涸池。
T1822_.41.0655a28: 敗種。火輪。死人。此但有言所引衆喩皆無
T1822_.41.0655a29: 能故　以諸材木少被火燒。世間説名被
T1822_.41.0655b01: 燒材木。非全成炭名被燒材。若謂隨燒全
T1822_.41.0655b02: 分･一分二種皆許名被燒材。則喩及法二
T1822_.41.0655b03: 倶猶豫。喩於所喩無證功能　名涸池中
T1822_.41.0655b04: 容有少水。但無池用故立涸名。設水全
T1822_.41.0655b05: 無亦名涸者。同前猶豫於證無能　由此
T1822_.41.0655b06: 已遮死人･敗種。謂雖猶有＊少種功能。而諸
T1822_.41.0655b07: 世間亦説敗種。或雖不敗。被損功能不
T1822_.41.0655b08: 復生芽。亦名敗種　有同死法亦名死
T1822_.41.0655b09: 人。故契經中言放逸者常死　假鸚鵡 &T072334;

。及
T1822_.41.0655b10: 旋火輪二喩。皆違契經所説　沙門有四更
T1822_.41.0655b11: 無第五。若唯形相得名沙門。如世有人須
T1822_.41.0655b12: 沙門相矯設方便作沙門形。應名沙門
T1822_.41.0655b13: 説爲第五。非彼假 &T072334;

･及旋火輪。可得説
T1822_.41.0655b14: 名 &T072334;

･輪餘相。非實

･輪爲其先故。如是
T1822_.41.0655b15: 應有先非沙門作沙門形立爲第五。然佛
T1822_.41.0655b16: 説四無第五言。爲止如斯相沙門執。故
T1822_.41.0655b17: 引衆喩皆無證能｣　　論。正法滅時至無
T1822_.41.0655b18: 有捨義。破異説也。如文可了　有人云。以
T1822_.41.0655b19: 今説戒羯磨未止息故。故知未滿千年者
T1822_.41.0655b20: 　非也
T1822_.41.0655b21: 論。靜慮無漏二律儀等。自下一頌。第二明
T1822_.41.0655b22: 捨靜慮･無漏｣　　論曰至還退失時。明定
T1822_.41.0655b23: 二捨。一易地捨。二由退捨｣　　論。等言爲
T1822_.41.0655b24: 顯至殊勝善根。釋頌等字。煖等善根是殊勝
T1822_.41.0655b25: 善根。異生亦許命終捨故。然四善根雖皆
T1822_.41.0655b26: 殊勝。然唯前三有命終捨。世第一法及増上
T1822_.41.0655b27: 忍無命終捨。定入聖故　正理彈云。捨衆
T1822_.41.0655b28: 同分。及離染時亦捨煖等及退分定。爲攝
T1822_.41.0655b29: 此故彼説等言。經主釋中應加離染　倶
T1822_.41.0655c01: 舍師救云。雖離第九品染能捨退分。離
T1822_.41.0655c02: 前八品即不能捨。離染名總恐有所濫。
T1822_.41.0655c03: 故我不説。異生若成煖等善根　命終定捨
T1822_.41.0655c04: 離。雖少故説　又解略而不論　今詳。後解
T1822_.41.0655c05: 爲勝。若總説捨色界善法。有四縁捨。一由
T1822_.41.0655c06: 易地。二由退失。三由命終。四由離染　五
T1822_.41.0655c07: 事論中説有二捨。謂易地及退者。略也｣
T1822_.41.0655c08: 　論。如色界中至與色界異。類釋無色善
T1822_.41.0655c09: 也。無色地中無四善根無命終捨。與色界
T1822_.41.0655c10: 別　唯無律儀與色界異者。説其四蘊。與色
T1822_.41.0655c11: 界同。非是欲説有四善根｣　　論。無漏善
T1822_.41.0655c12: 法至勝果道故。明無漏三縁捨。如文可解
T1822_.41.0655c13: 　道･定共戒與別解脱戒捨不同者。得縁
T1822_.41.0655c14: 異故　別解脱戒由作法得。有作法捨　
T1822_.41.0655c15: 由善心得。有斷善捨　依男･女得。二形生
T1822_.41.0655c16: 捨　依同分得。有命終捨　依時分受。
T1822_.41.0655c17: 有時分捨　定･道共戒依善心得。如捨
T1822_.41.0655c18: 定･道。戒亦爾故。正理論云。經主於此應説
T1822_.41.0655c19: 二縁。以得果言攝練根。位必還得果。棄
T1822_.41.0655c20: 捨鈍果勝果道故　又云。我於此中應少
T1822_.41.0655c21: 分別。若捨見道及道類智。當知但由得果
T1822_.41.0655c22: 非退。若不動法無學倶無。所餘無漏容有
T1822_.41.0655c23: 具二種　倶舍師救云。論主別説得果･練
T1822_.41.0655c24: 根二種捨者。若得果捨據同類捨。如從預
T1822_.41.0655c25: 流至一來果。若是鈍根捨前鈍道得果鈍
T1822_.41.0655c26: 道。若是利根捨前利道得果利道若練根
T1822_.41.0655c27: 捨據異類捨。如捨鈍道得利道故。雖轉
T1822_.41.0655c28: 根位必亦得果。非同類捨不名得果。論主
T1822_.41.0655c29: 別説練根捨者意在於此。如五事論亦立
T1822_.41.0656a01: 三種。故彼論云。問無漏律儀何縁故得。何縁
T1822_.41.0656a02: 故捨。答與道倶得。無全捨者。若隨分捨則
T1822_.41.0656a03: 由三縁。一由退故。二由得果故。三由＊轉
T1822_.41.0656a04: 根故　今詳。得果即是果異而性同。練根即
T1822_.41.0656a05: 是果同而性異。練根之時雖得果。果同故
T1822_.41.0656a06: 名練根。得果之時雖性同。由果異故名得
T1822_.41.0656a07: 果。正理不得此意故妄彈也。若謂練根亦
T1822_.41.0656a08: 得果故不別説練根。六時得無爲中。因
T1822_.41.0656a09: 何得果之外別説練根。二因既別。如何説
T1822_.41.0656a10: 同
T1822_.41.0656a11: 論。如是已説捨諸律儀。已下半頌。第三明
T1822_.41.0656a12: 捨惡戒｣　　論曰至捨所依故。第一捨也。
T1822_.41.0656a13: 此與捨律儀同｣　　論。二由得戒至勢力
T1822_.41.0656a14: 強故。明第二捨　婆沙一百一十七開爲二
T1822_.41.0656a15: 捨。一受別解脱律儀。二得靜慮律儀。餘二
T1822_.41.0656a16: 同此論總有四縁也。此與捨別解脱不
T1822_.41.0656a17: 同。別解脱無得惡戒捨。受不律儀先捨
T1822_.41.0656a18: 戒故。入作法捨中。善法易捨。不待惡戒
T1822_.41.0656a19: 生前時即捨故。惡戒難捨。至善戒生時方
T1822_.41.0656a20: 得捨故｣　　論。三由相續至所依變故。第三
T1822_.41.0656a21: 捨也。與捨戒同｣　　論。住惡戒者至病終
T1822_.41.0656a22: 難愈。釋惡戒無作法捨必至善戒。所以
T1822_.41.0656a23: 善戒有斷善根捨。惡戒無斷不善根捨者。
T1822_.41.0656a24: 善戒･惡戒性相違故。斷善根者非是於先定
T1822_.41.0656a25: 成惡戒故。至斷因時戒便斷也。若加行善
T1822_.41.0656a26: 發戒。斷善加行･捨。若生得善發戒。隨彼斷
T1822_.41.0656a27: 上･中･下捨戒。斷欲不善根時。要有修慧
T1822_.41.0656a28: 加行道時。有定共戒。此戒與彼惡戒相違。
T1822_.41.0656a29: 已捨戒故不至斷不善根。故無斷不善根
T1822_.41.0656b01: 捨也｣　　論。不律儀者至爲名處中者。問
T1822_.41.0656b02: 也。若有惡戒因受近住捨此惡戒。明相生
T1822_.41.0656b03: 時近住既捨。得惡戒不。若得惡戒名不律
T1822_.41.0656b04: 儀者。若不得惡戒名處中者｣　　論。有餘
T1822_.41.0656b05: 師説至赤滅青生。此師説。得惡戒。非是正
T1822_.41.0656b06: 義｣　　論。有餘師言至依表得故。第二師不
T1822_.41.0656b07: 得惡戒。此是正義　正理論取前師爲正。
T1822_.41.0656b08: 故論云。前説應理。先受戒時惡阿世耶非
T1822_.41.0656b09: 永捨故。依前表業惡戒還起　倶舍師救
T1822_.41.0656b10: 云。諸論皆説得戒捨。此既得戒。寧容不
T1822_.41.0656b11: 捨。後不更作。如何更起。故知後説爲正　
T1822_.41.0656b12: 今詳。離前二縁後暫作殺等亦是處中。然
T1822_.41.0656b13: 正理師所釋非理。善戒處中。皆無中捨離
T1822_.41.0656b14: 前得縁而重得者。如何惡戒即不如是
T1822_.41.0656b15: 論。處中無表捨復云何。自下半頌。第四明
T1822_.41.0656b16: 捨處中無表｣　　論曰至棄先所受。第一
T1822_.41.0656b17: 捨也　正理論云。一由受心斷壞故捨。謂先
T1822_.41.0656b18: 誓受。恒於某時敬禮制多。及讃歎等。今作
T1822_.41.0656b19: 是念後更不爲。彼阿世耶從茲便息。由彼
T1822_.41.0656b20: 棄捨本意樂故　或復別作勢用増強與先
T1822_.41.0656b21: 現行相違事業本意樂息無表便斷　後説
T1822_.41.0656b22: 雖有相違作業。然以意息故捨。與前同
T1822_.41.0656b23: 倶得名爲受心斷壞　婆沙名意樂息。雜
T1822_.41.0656b24: 心名悕望止。名異義同｣　　論。二由勢力至
T1822_.41.0656b25: 盡時便止。第二縁也。正理論云。二由勢力斷
T1822_.41.0656b26: 壞故捨。謂由淨信。煩惱。勢力所引無表。彼
T1822_.41.0656b27: 二限勢若斷壞時無表便捨。如所放箭及陶

T1822_.41.0656b28:

家輪

已上同
倶舍論

故軌範師作如是説。由等起力

T1822_.41.0656b29: 所引發故。雖捨加行及阿世耶。無表或容
T1822_.41.0656c01: 盡壽隨轉。乃至。發起極猛利纒捶撃禽獸
T1822_.41.0656c02: 應知亦爾。或先立限齊爾所時今限勢過
T1822_.41.0656c03: 無表便斷　引軌範師釋前限勢。故知同
T1822_.41.0656c04: 前　無表或容盡壽隨轉等者。同文故來。意
T1822_.41.0656c05: 取限勢過斷也。婆沙一百二十二云大意亦
T1822_.41.0656c06: 同。有人。不得論意妄爲會釋｣　　論。三
T1822_.41.0656c07: 由作業至後更不作。第三縁也　正理論云。
T1822_.41.0656c08: 三由作業斷壞故捨。謂雖不捨根本受心。
T1822_.41.0656c09: 然更不爲所受作業。唯除妄念而不作者。
T1822_.41.0656c10: 以此無表期加行･生。絶加行･時無表便捨
T1822_.41.0656c11: 　解云　不捨根本受心者。不言我從今去
T1822_.41.0656c12: 不復作所受作業。至時不作爾時捨也。如
T1822_.41.0656c13: 不捨戒而不能持。處中易捨與戒不同。
T1822_.41.0656c14: 若捨受心及不作業皆捨無表。有人。戒
T1822_.41.0656c15: 中問答似不得意｣　　論。四由事物至罝
T1822_.41.0656c16: 網等事。第四捨也　正理論云。本由彼事
T1822_.41.0656c17: 引無表生。彼事壞時無表便斷。婆沙･雜心
T1822_.41.0656c18: 其意亦同｣　　論。五由壽命至有轉易故。第
T1822_.41.0656c19: 五捨也。諸論皆同｣　　論。六由善根至所引
T1822_.41.0656c20: 無表。第六捨也。諸論皆同　正理云。六由
T1822_.41.0656c21: 依根斷壞故捨。謂起加行斷善･惡時。各
T1822_.41.0656c22: 捨彼根所引無表。非至斷善得靜慮時方
T1822_.41.0656c23: 捨處中善･惡無表。以羸劣故起加行時
T1822_.41.0656c24: 便捨處中･善･惡無表。如何經主於此義中。
T1822_.41.0656c25: 説第六縁名爲斷善。若作是説。斷善加行
T1822_.41.0656c26: 亦名斷善。爲第六縁。是則應言。靜慮加行
T1822_.41.0656c27: 亦名靜慮。便成七縁。靜慮加行中捨惡無
T1822_.41.0656c28: 表故。應言根者通善･惡根。所説斷言是斷
T1822_.41.0656c29: 加行。由依根斷爲第六縁。此釋頌文。於
T1822_.41.0657a01: 理無失　准此論文。六縁皆通善･惡　有
T1822_.41.0657a02: 人作倶舍釋云。理實頌中所説根斷如正
T1822_.41.0657a03: 理説。而於長行偏言斷善。影顯斷惡。或可。
T1822_.41.0657a04: 論主試後學徒。爲覺･不覺　此釋不及
T1822_.41.0657a05: 不釋。於六位中捨於無表表亦同捨。有
T1822_.41.0657a06: 善･不善業不發無表。捨即不同。然捨處中
T1822_.41.0657a07: 不至斷善斷惡根本者。以易捨故同加行
T1822_.41.0657a08: 善。又受戒時於加行･位亦合捨彼處中不
T1822_.41.0657a09: 善。以與受心正相違故。爾時願不造惡
T1822_.41.0657a10: 故同受心斷壞捨　別解脱等與處中戒
T1822_.41.0657a11: 捨不同者。如應可知
T1822_.41.0657a12: 論。欲非色善至捨復云何。自下有一頌。第五
T1822_.41.0657a13: 明欲非色善。及餘一切非色染法捨得縁也｣
T1822_.41.0657a14: 　　論曰至二生上界。釋非色善法捨由二
T1822_.41.0657a15: 縁。加行･善斷善加行･捨亦名斷善捨也　
T1822_.41.0657a16: 正理論云。應言少分亦離染捨。如憂根等
T1822_.41.0657a17: 非色善法　解云。等者。等取惡作。惡作定
T1822_.41.0657a18: 與憂相應故｣　　論。三界一切至非餘方便
T1822_.41.0657a19: 釋非色染法唯一縁也。唯有對治道能捨
T1822_.41.0657a20: 也
T1822_.41.0657a21: 論。善惡律儀何有情有。自下有兩行頌。第十
T1822_.41.0657a22: 三明所依處｣　　論曰至具二形者。釋不
T1822_.41.0657a23: 律儀成就處･人　非北洲。辨處　非二
T1822_.41.0657a24: 形等。辨人。此善･惡心不増上故無善･惡
T1822_.41.0657a25: 戒｣　　論。律儀亦爾至容有律儀。釋成律
T1822_.41.0657a26: 儀也。三洲男･女與惡戒同。更加天趣。謂
T1822_.41.0657a27: 道･定戒｣　　論。復以何縁至非律儀依。問
T1822_.41.0657a28: 也｣　　論。由經律中至鄔婆索迦。引經説
T1822_.41.0657a29: 也｣　　論。毘奈耶中至非彼類有。引律證
T1822_.41.0657b01: 也｣　　論。復由何理彼無律儀。前雖引教。
T1822_.41.0657b02: 未説其理。今更重問。有何理故彼無律
T1822_.41.0657b03: 儀｣　　論。由二所依至慚愧心故。此答理
T1822_.41.0657b04: 也｣　　論。若爾何故無不律儀。問也。若以
T1822_.41.0657b05: 煩惱増上戒正思擇無堪能故無律儀
T1822_.41.0657b06: 者。何故復無不律儀耶｣　　論。彼於惡中
T1822_.41.0657b07: 至相翻立故。答也｣　　論。北倶盧人至善戒
T1822_.41.0657b08: 惡戒。此釋北洲無所以也｣　　論。猛利慚
T1822_.41.0657b09: 愧至不律儀故。釋惡趣無律儀･不律儀也｣
T1822_.41.0657b10: 　　論。又扇搋等至嘉苗穢草。重釋扇搋等
T1822_.41.0657b11: 也｣　　論。若爾何故至近住齋戒。違經難
T1822_.41.0657b12: 也｣　　論。此得妙行至唯人天有。答也。勸
T1822_.41.0657b13: 進彼故言受八支近住。理實但得處中妙
T1822_.41.0657b14: 行｣　　論。然唯人具至靜慮無漏。釋人中
T1822_.41.0657b15: 具三也｣　　論。若生欲天至彼必非有。釋
T1822_.41.0657b16: 靜慮律儀欲･色天有。無色天無。此二天通現
T1822_.41.0657b17: 行･成就｣　　論。無漏律儀至必不現起。釋
T1822_.41.0657b18: 無漏律儀。欲･色天中除梵王及無想天。自餘
T1822_.41.0657b19: 天皆現起。及成。無色天中唯成就。不得現
T1822_.41.0657b20: 起。聖人不生色界二天。無色界無色故
T1822_.41.0657b21: 論。因辨諸業性相不同。已下大文第三明經
T1822_.41.0657b22: 中説業不同。已下總有十二類業。此半頌
T1822_.41.0657b23: 明善等三業｣　　論曰至濟衆苦故。釋善
T1822_.41.0657b24: 業也｣　　論。不安隱業至性相違故。釋不
T1822_.41.0657b25: 善業｣　　論。非前二業至善不善故。釋無
T1822_.41.0657b26: 記業。安故名善。不安故名不善。非二故名
T1822_.41.0657b27: 無記。不可記爲安･不安故
T1822_.41.0657b28: 論。又經中説至其相云何。如文可解。自
T1822_.41.0657b29: 下有一頌半。第二明福等三業｣　　論。曰
T1822_.41.0657c01: 至説名不動。釋福業三業也。欲界善業果
T1822_.41.0657c02: 益有情故名福。不善業果損有情故名非
T1822_.41.0657c03: 福。上二界善説名不動｣　　論。豈不世尊
T1822_.41.0657c04: 至名爲動故。問也。論。由下三定至説名
T1822_.41.0657c05: 不動。答也。初禪有尋･伺等。第二禪有喜等。
T1822_.41.0657c06: 第三禪有樂　出･入息等故名爲動。今言
T1822_.41.0657c07: 不動據感得不動異熟也｣　　論。如何有
T1822_.41.0657c08: 動定招無動異熟。難也｣　　論。雖此定中至
T1822_.41.0657c09: 立不動名。此釋難也。如文可解　正理論
T1822_.41.0657c10: 云。應知此中由於因果相屬愚故造非福
T1822_.41.0657c11: 業。以非福業純染汚故。要依麁重相續無
T1822_.41.0657c12: 明。由此無明現在前位。不能信解因･果相
T1822_.41.0657c13: 屬。是故發起諸非福行　由眞實義愚故。
T1822_.41.0657c14: 造福及不動業。眞實義者。謂四聖諦。若於
T1822_.41.0657c15: 彼愚諸異生類於善心位亦得間起。由此
T1822_.41.0657c16: 勢力令於三界不如實知其性皆苦。起福･
T1822_.41.0657c17: 不動行爲後有因。若已見諦者即無是事。
T1822_.41.0657c18: 乘先行力漸離染時。如次。得生欲･色･無
T1822_.41.0657c19: 色　解云。異生於世俗因･果相屬愚故造
T1822_.41.0657c20: 非福業。於眞實義愚故造福･及不動業。若
T1822_.41.0657c21: 已見諦者不愚因･果相屬故不造非福業。
T1822_.41.0657c22: 不愚眞實義故不造福･不動業。故言若已
T1822_.41.0657c23: 見諦者則無是事。然乘先異生時福･及不動
T1822_.41.0657c24: 行力漸離染時。如次得生欲色･無色
T1822_.41.0657c25: 若准此文。聖人不造感生引異熟業。聖人
T1822_.41.0657c26: 亦造善･不善･不動滿業故
T1822_.41.0657c27: 論。又經中説至其相云何。自下有三行頌。第
T1822_.41.0657c28: 三明順樂受等三業也｣　　論曰至苦樂受
T1822_.41.0657c29: 故。明順三受業處通局也。如文可解｣
T1822_.41.0658a01: 論。非此諸業至此中名受。釋疑難也　此中
T1822_.41.0658a02: 受言受及資糧總受聲説　正理論云。此業
T1822_.41.0658a03: 非唯感受異熟。如何總得順受業名。諸業
T1822_.41.0658a04: 爲因所感異熟皆似於受得受名故。所以
T1822_.41.0658a05: 者何。彼皆如受爲身益･損･及平等故｣
T1822_.41.0658a06: 　論。有餘師説至異熟果故。叙異説也。此
T1822_.41.0658a07: 師意説。三禪已下亦有順不苦不樂受業。以
T1822_.41.0658a08: 中間定唯不苦不樂受故。彼定所招唯自地
T1822_.41.0658a09: 故。故知唯能招順･非二受　若異此者。此
T1822_.41.0658a10: 中間定應無異熟。即違不善善有漏定是
T1822_.41.0658a11: 異熟因也　或應無業者。中定既有意思。
T1822_.41.0658a12: 不可無業。故知。定有順･非二業｣　　論。
T1822_.41.0658a13: 有餘師説至樂根異熟。又叙異説。此師中定
T1822_.41.0658a14: 初禪根本地。同一地故感根本地樂受｣
T1822_.41.0658a15: 論。有説此業不感受果。此師意説。唯感色不
T1822_.41.0658a16: 感心果。此二師皆説下地無順不苦不樂
T1822_.41.0658a17: 受業｣　　論。二説倶與本論相違。論主總
T1822_.41.0658a18: 非後二説也｣　　論。故本論言至善無尋
T1822_.41.0658a19: 業。引文證也。本論言。頗有業感心受異
T1822_.41.0658a20: 熟非身受耶。曰有。謂善無尋業　無尋業
T1822_.41.0658a21: 者。是中間定已上感心受故。非不感受。唯
T1822_.41.0658a22: 感心受故非根本地樂受　問此中三受作
T1822_.41.0658a23: 論。根本地喜･樂受總名樂受。雖不感依身
T1822_.41.0658a24: 樂受感意樂受。豈違本論答。此中意説不
T1822_.41.0658a25: 感身受。明知。中間定業不感初定根本地
T1822_.41.0658a26: 果。上不感下故。若能感喜根。何爲不感
T1822_.41.0658a27: 依身樂受。由此兩師倶違本論｣　　論。又
T1822_.41.0658a28: 本論説至倶時熟故。此文證欲界中有順三
T1822_.41.0658a29: 受業。唯欲界中有此三業同時受故。婆沙一
T1822_.41.0658b01: 百一十八云。頗有順樂受等三業非前非
T1822_.41.0658b02: 後受異熟果耶。答有　此中。非前者。遮
T1822_.41.0658b03: 過去。非後者。遮未來。受異熟果者。謂三果
T1822_.41.0658b04: 同於一刹那頃受異熟果。依此立問。是以
T1822_.41.0658b05: 答。有　謂順樂受業色者。此業能感人･天九
T1822_.41.0658b06: 處。除聲。惡趣四處謂色･香･味･觸。順苦受業
T1822_.41.0658b07: 心･心所法者。此業能感苦受･及彼相應異
T1822_.41.0658b08: 熟。順不苦不樂受業心不相應行者。此業能
T1822_.41.0658b09: 感人･天四類異熟。謂命根･衆同分･得･生住
T1822_.41.0658b10: 老無常。惡趣二類異熟。謂得･生住老無常。
T1822_.41.0658b11: 又順樂受業心不相應行者。此業能感人･天
T1822_.41.0658b12: 四類異熟。謂命根･衆同分･得･生住老無常。
T1822_.41.0658b13: 惡趣二類異熟。謂得･生住老無常。順苦受業
T1822_.41.0658b14: 色者。此業能感惡趣九處。除聲。人天四處。
T1822_.41.0658b15: 謂色･香･味･觸。順不苦不樂受業心･心所法
T1822_.41.0658b16: 者。此業能感不苦不樂受及彼相應異熟。
T1822_.41.0658b17: 又順樂受業心･心所者。此業能感樂受･及
T1822_.41.0658b18: 彼相應異熟。順苦受業心不相應行者。此業
T1822_.41.0658b19: 能感惡趣四類異熟。謂命根･衆同分･得･生
T1822_.41.0658b20: 住老無常。人天二類異熟。謂得･生住老無常。
T1822_.41.0658b21: 順不苦不樂受業色者。此業能感人･天九處。
T1822_.41.0658b22: 除聲。惡趣四處謂色･香･味･觸　正理破云。
T1822_.41.0658b23: 此亦非證。以本論中説三界業如三受故。
T1822_.41.0658b24: 然非三界所繋諸業可倶時受。此亦應然。
T1822_.41.0658b25: 而本論言有三界業倶時熟者。爲欲試驗
T1822_.41.0658b26: 於對法宗解･不解故。或於増上果説受
T1822_.41.0658b27: 異熟聲。色･無色思資下異熟令其久住故
T1822_.41.0658b28: 作是言。順三受業文亦容作此釋。故彼所
T1822_.41.0658b29: 引非定證因　婆沙一百一十八云。頗有三
T1822_.41.0658c01: 界業非前非後受異熟果耶。答有乃至廣
T1822_.41.0658c02: 説。此中道理應答言無。以異熟果界地斷
T1822_.41.0658c03: 故。而言有者有何理耶。有説。此中以問非
T1822_.41.0658c04: 理是故隨彼作非理答。何故須作非理問
T1822_.41.0658c05: 耶。欲試驗他故　廣引事云云　復有説者。
T1822_.41.0658c06: 依増上果爲此問答。亦不違理。以三界
T1822_.41.0658c07: 業容有一時受此果故　廣引事云云。又
T1822_.41.0658c08: 云　由此道理今於此中依増上果作此
T1822_.41.0658c09: 問･答。亦不違理。以増上果一切界地無隔

T1822_.41.0658c10:

斷故　

已
上

若作倶舍師救云。准婆沙第二十

T1822_.41.0658c11: 解傍生･鬼趣異熟因中云。心･心所法者樂･
T1822_.41.0658c12: 喜･捨受。及相應法。准此論文。故知。許欲
T1822_.41.0658c13: 界有順捨受業。三業同時受者。亦得是異熟
T1822_.41.0658c14: 果。非唯作増上果。及非定是爲試驗他故
T1822_.41.0658c15: 作非理問答｣　　論。此業爲善不善耶。問
T1822_.41.0658c16: 也｣　　論。是善而劣。答也　問上地捨受勝
T1822_.41.0658c17: 善能感。何故三定已下捨受劣善所感耶
T1822_.41.0658c18: 答勝･劣有二。一異地辨勝･劣。二當地異受
T1822_.41.0658c19: 辨勝･劣。若同地有三受。樂勝。捨受劣。下樂
T1822_.41.0658c20: 上地捨。捨勝。樂是劣。如欲界分三受。樂勝。
T1822_.41.0658c21: 捨是劣。欲樂對初捨。捨勝。欲樂劣。婆沙一
T1822_.41.0658c22: 百一十五云。問何故捨根唯善業感非不善
T1822_.41.0658c23: 耶。答捨根行相漸細寂靜。智者所樂故善業
T1822_.41.0658c24: 感。諸不善業性是麁動故。不能感捨受異
T1822_.41.0658c25: 熟｣　　論。若爾便與至名爲善業。難也｣
T1822_.41.0658c26: 　論。應知彼據多分爲言。釋也。理實善至
T1822_.41.0658c27: 三。有順二受業。多分順樂受故。言善至三
T1822_.41.0658c28: 名順樂受業也｣　　論。此業與受至順樂受
T1822_.41.0658c29: 等。難也。意業通與三受相應。而體是思非
T1822_.41.0659a01: 是受性。身･語二業以色爲體。既與受殊。如
T1822_.41.0659a02: 何説名順受之業｣　　論。業與樂受至利益
T1822_.41.0659a03: 樂受。此第一通難也。業之與受體性雖殊。
T1822_.41.0659a04: 而能爲因引樂受生故名爲順受。資助令
T1822_.41.0659a05: 生名爲利益｣　　論。或復此業是樂所受。
T1822_.41.0659a06: 第二釋也。業與果力。受是其果。領業功能
T1822_.41.0659a07: 名樂所受｣　　論。彼樂如何能受於業。徴
T1822_.41.0659a08: 也。業是思等。受領隨觸。如何説樂能受於
T1822_.41.0659a09: 業｣　　論。樂是此業異熟果故。第一釋也。
T1822_.41.0659a10: 即是果受於因名之爲受｣　　論。或復彼
T1822_.41.0659a11: 樂至樂異熟故。第二釋也。前釋因與果故
T1822_.41.0659a12: 果受於因。後釋果爲因取名爲所受｣
T1822_.41.0659a13: 論。如順浴散至應知亦爾。喩顯可知｣
T1822_.41.0659a14: 論。總説順受至順樂受等。已下釋第三行頌。
T1822_.41.0659a15: 如文可解
T1822_.41.0659a16: 論。如是三業至其相云何。自下第四明四業
T1822_.41.0659a17: 也　於中有六。一明四種果業。二明四業
T1822_.41.0659a18: 差別。三明中有造業。四明定受果相。五
T1822_.41.0659a19: 明現法果業。六明業即受果　此一行頌
T1822_.41.0659a20: 明四果業。上兩句分業爲四。下兩句叙異
T1822_.41.0659a21: 説｣　　也。論曰至立不定名。總分三業爲
T1822_.41.0659a22: 二謂定･不定｣　　論。定復有三至總成四
T1822_.41.0659a23: 種。開二爲四。此中所明不定者。非三時定
T1822_.41.0659a24: 受總名不定｣　　論。或有欲令至合成五
T1822_.41.0659a25: 種。述異説也。此師分不定業爲二。謂於
T1822_.41.0659a26: 異熟有定･不定。合爲五業。於異熟定･不
T1822_.41.0659a27: 定者。一此業雖定三時。受不定故名不定
T1822_.41.0659a28: 業。然隨於一時定受異熟。二此業非唯三
T1822_.41.0659a29: 時不定。受異熟果亦不定也｣　　論。順現
T1822_.41.0659b01: 法受至後次第熟。釋三時定業也。後次第受
T1822_.41.0659b02: 業雖有多生。總合爲一｣　　論。有餘師説
T1822_.41.0659b03: 至異熟果少。述經部異説。此師意説。業力強
T1822_.41.0659b04: 故於現生受。現業既強如何唯感現生促
T1822_.41.0659b05: 果｣　　論。毘婆沙師至麥方結實。有部不
T1822_.41.0659b06: 許此師義也｣　　論。譬喩者説至亦有二
T1822_.41.0659b07: 種。此師説。現等四業各分爲二。故成四句。
T1822_.41.0659b08: 合爲八業。五業家唯分不定爲二種。一異
T1822_.41.0659b09: 熟決定。二異熟不決定。業相難知。今應廣
T1822_.41.0659b10: 引毘婆沙文。婆沙云。問諸順現法受業定於
T1822_.41.0659b11: 現法受耶。順生･順後爲問亦爾。譬喩者説。
T1822_.41.0659b12: 此不決定。以一切業此可轉故。乃至無間
T1822_.41.0659b13: 業亦可令轉。問若爾何故説名順現法受業
T1822_.41.0659b14: 等耶。彼作是説。諸順現法受業不定於現
T1822_.41.0659b15: 法中受異熟果。若受者定於現法非餘。故
T1822_.41.0659b16: 名順現法受業。順生･順後所説亦爾　准此
T1822_.41.0659b17: 師。受時不定名不定業　阿毘達摩諸論師
T1822_.41.0659b18: 言。諸順現法受業。決定順於現法中受故。
T1822_.41.0659b19: 名順現法受業。順生･順後所説亦爾。是故若
T1822_.41.0659b20: 問。何故名順現法受業乃至順後次受業。應
T1822_.41.0659b21: 以此答。復有餘師説五種業。謂現･生･後唯
T1822_.41.0659b22: 各一種。順不定受業中復有二種。一異熟決
T1822_.41.0659b23: 定。二異熟不決定。四種業中異熟決定業此
T1822_.41.0659b24: 不可轉。順不定受業中。異熟不決定業。此
T1822_.41.0659b25: 業可轉　復有餘師説八種業。謂順現法受
T1822_.41.0659b26: 業有二種。一異熟決定。二異熟不決定。順次
T1822_.41.0659b27: 生受業･順後次受･順不定受業。亦各有二。
T1822_.41.0659b28: 一異熟決定。二異熟不決定。是謂八業。於
T1822_.41.0659b29: 中諸異熟定業此不可轉。諸異熟不定業皆
T1822_.41.0659c01: 可轉。爲轉此故受持禁戒等。是故此中應
T1822_.41.0659c02: 作四句
T1822_.41.0659c03: 論。於此所説業差別中。已下兩頌第二明四
T1822_.41.0659c04: 業差別｣　　論曰至四業相故。論主評取四
T1822_.41.0659c05: 業爲正。此中唯顯時定･不定。釋經所説四
T1822_.41.0659c06: 業相故。故知時定即是順現等三。不定即是
T1822_.41.0659c07: 第四不定業也　正理云。此中唯顯順樂等
T1822_.41.0659c08: 業於現等時有定･不定。釋經所説順現受
T1822_.41.0659c09: 等四業相殊。故定業中分爲三種。并不定
T1822_.41.0659c10: 業合而爲四。是説爲善。理必無有異熟不
T1822_.41.0659c11: 定時分定業。時定唯是異熟定中位差別故。
T1822_.41.0659c12: 非離異熟別有時體。如何時定非異熟耶。
T1822_.41.0659c13: 此中但依異熟定業得果位差別立順現
T1822_.41.0659c14: 等故。若謂有業於時定者。謂熟必在此
T1822_.41.0659c15: 時非餘。若越此時畢竟不受。故於時定
T1822_.41.0659c16: 非於異熟。此於異熟亦應決定。義相似故。
T1822_.41.0659c17: 相似者何。謂如於時有或非理。而名時分
T1822_.41.0659c18: 定如是於熟有或非理。應名異熟定　或
T1822_.41.0659c19: 復應許二倶不定。是故若業於時分定。彼
T1822_.41.0659c20: 於異熟亦應決定。若於異熟名不定者。
T1822_.41.0659c21: 彼於時分亦應不定。由此理故定無八業。
T1822_.41.0659c22: 以於諸業中有不定義者。應總立一順不
T1822_.41.0659c23: 定受。所以者何。義相似故。謂如熟定。時不
T1822_.41.0659c24: 定業。時不定故既共許爲順不定受。如是時
T1822_.41.0659c25: 定熟不定業。熟不定故何不許爲順不定
T1822_.41.0659c26: 受。故譬喩者於此義中安立八業極爲雜
T1822_.41.0659c27: 亂　准上論文。五業亦非正義　又云　
T1822_.41.0659c28: 譬喩者説。順現受業等。於餘生中亦得受
T1822_.41.0659c29: 異熟。然隨初熟位立順現等名。非但如名
T1822_.41.0660a01: 招爾所果。謂彼意説。諸所造業若從此生
T1822_.41.0660a02: 即能爲因與異熟果者名順現法受。若從
T1822_.41.0660a03: 次生方能爲因與異熟者名順次生受。若
T1822_.41.0660a04: 越次生從第三生方與異熟者名順後次
T1822_.41.0660a05: 受。何縁彼作如是説耶。勿強力業異熟少
T1822_.41.0660a06: 故。彼執非善。所以者何。彼業先時已生異
T1822_.41.0660a07: 熟。中間間斷異熟復生。理必不然。如種芽
T1822_.41.0660a08: 故。若謂無間而生後身。應無死生業無
T1822_.41.0660a09: 異故。或身無異應數死生。又一業招二･三
T1822_.41.0660a10: 生等。是諸果相爲異。爲同。相若異者。應如
T1822_.41.0660a11: 別業所感相續非一業果。或一業果。其相應
T1822_.41.0660a12: 同。應説何縁前･後相別。若謂滿業助力使
T1822_.41.0660a13: 然。應唯一生前後有別。現見。引業所引一
T1822_.41.0660a14: 生。雖有衆多滿業果異。而引業一。但名一
T1822_.41.0660a15: 生。此亦應然。無別因故。相若同者。應是一
T1822_.41.0660a16: 生非一生中前･後相等。而可見有前･後生

T1822_.41.0660a17:

殊。此亦應然。一業果故

云云多破
略而不録

　又云　

T1822_.41.0660a18: 勿強力業異熟果少。此亦非證。所以者何。
T1822_.41.0660a19: 非要果多業名強力。順現受業名強力者。
T1822_.41.0660a20: 能速得果故立此名。又若執業要感多果
T1822_.41.0660a21: 方得名強。則感輪王異熟果業。望感佛
T1822_.41.0660a22: 業。應説名強。感多果故。若感佛業妙故名
T1822_.41.0660a23: 強。是則名強業有多種。以業強理有多品
T1822_.41.0660a24: 故。謂或有業果近名強。或由果多。或由果
T1822_.41.0660a25: 妙。然順現受果近故名強。寧以強名證感
T1822_.41.0660a26: 多果　又云　又譬喩者説。一切業乃至無
T1822_.41.0660a27: 間皆悉可轉。若無間業不可轉者。應無有
T1822_.41.0660a28: 能越第一有　乃至　此亦但是虚妄僻執。
T1822_.41.0660a29: 以無間業異熟分位二倶決定有頂不然。故
T1822_.41.0660b01: 所引例無能證力。若有頂業皆不可轉。起
T1822_.41.0660b02: 彼定者應定招生。是則無容起彼定已
T1822_.41.0660b03: 證無學果。及般涅槃。若一切業皆可轉者。
T1822_.41.0660b04: 世尊不應説有定業｣　　論。頗有四業至
T1822_.41.0660b05: 倶時究竟。此明四業容倶造也｣　　論。幾
T1822_.41.0660b06: 業能引至先業引故。明現不能引衆同分。
T1822_.41.0660b07: 婆沙一百一十四云。問幾業能引衆同分。幾
T1822_.41.0660b08: 能滿耶。或有説者。二能引衆同分亦能滿。
T1822_.41.0660b09: 謂順次生受業。順後次受業。二能滿衆同分
T1822_.41.0660b10: 不能引。謂順現法受業。順不定受業。復有
T1822_.41.0660b11: 説者三能引衆同分。亦能滿。謂除順現法
T1822_.41.0660b12: 受。一能滿衆同分不能引。謂順現法受。復
T1822_.41.0660b13: 有欲令順法現受業亦能引衆同分。若作
T1822_.41.0660b14: 是説。此四種業皆能引衆同分滿衆同分。此
T1822_.41.0660b15: 論同婆沙第二説　有人。以此論文證唯
T1822_.41.0660b16: 同分是引果者非。此中問業幾能引衆同
T1822_.41.0660b17: 分。不言幾業招引果。非爲定證。正理等
T1822_.41.0660b18: 云。幾是引果。謂命根･衆同分。此文爲定。如
T1822_.41.0660b19: 異熟因中引文｣　　論。何界何趣至皆容造
T1822_.41.0660b20: 四。釋造處也｣　　論。總開如是至餘皆得
T1822_.41.0660b21: 造。釋差別也｣　　論。不退姓名堅至可造
T1822_.41.0660b22: 餘二。釋凡･聖不退造業異也｣　　論。異
T1822_.41.0660b23: 生不退至一切處無遮。重釋異生不造生聖
T1822_.41.0660b24: 不造生･後所以也｣　　論。然諸聖者至如
T1822_.41.0660b25: 後當辨。釋得果位利鈍同不造生･後也。聖
T1822_.41.0660b26: 人已離欲染得阿那含果。離有頂染得
T1822_.41.0660b27: 阿羅漢果退不經生。縱是退性不造生･
T1822_.41.0660b28: 後
T1822_.41.0660b29: 論。住中有位至亦造云何。自下一頌第三明
T1822_.41.0660c01: 中有造業。論曰至定･不定業。釋中有中造二
T1822_.41.0660c02: 十二業。如文可解｣　　論。應知如是至業
T1822_.41.0660c03: 所引故。釋中有所造十一位受名現業也　
T1822_.41.0660c04: 問中有定業唯是順現法受。中有不定業於
T1822_.41.0660c05: 何時受　答亦容餘身受也。正理論云。類
T1822_.41.0660c06: 同分者。謂人等類非趣非生。以約趣･生中
T1822_.41.0660c07: 有･生有同分異故　若十一種不定業。或

T1822_.41.0660c08:

此身十一位受。或餘身十一位受

已上
論文

　問何

T1822_.41.0660c09: 故中有唯造順現受業不造餘也　答一
T1822_.41.0660c10: 解。亦能造餘。此中但欲明十一種業是順
T1822_.41.0660c11: 現受故。不説餘也　二解。中有之中唯求
T1822_.41.0660c12: 此生有身不求餘身故。唯造順現法業
T1822_.41.0660c13: 不造生･後。色界中有既有善心。故知亦造
T1822_.41.0660c14: 順現受業。然無諸位略而不論　問此論
T1822_.41.0660c15: 云。中･生一同分者是何同分。若是四生同分。
T1822_.41.0660c16: 中有是化。生有是胎等。若五趣同分。中有非
T1822_.41.0660c17: 趣。若類同分。中･生類別。今言一者爲是何
T1822_.41.0660c18: 耶　答一業引故同分是一。非謂生･趣･類
T1822_.41.0660c19: 同分一
T1822_.41.0660c20: 論。諸定受業其相云何。自下一頌。第四明定
T1822_.41.0660c21: 受業相｣　　論曰至功徳田起。此釋善･惡
T1822_.41.0660c22: 定受業也。謂造業有三種一重心。謂雖不
T1822_.41.0660c23: 恒作及於劣境。皆得定受。二恒作。雖是劣
T1822_.41.0660c24: 心及非勝境。亦得定受。三於増上功徳田
T1822_.41.0660c25: 起。雖是劣心及非恒作。亦得定受。論。功徳
T1822_.41.0660c26: 田者至所起諸業。釋功徳田　勝果謂羅漢
T1822_.41.0660c27: 等　勝定謂慈定等　僧謂通凡･聖｣
T1822_.41.0660c28: 論。或於父母至餘非定受。釋唯不善定業相
T1822_.41.0660c29: 也。除上定業餘非定受
T1822_.41.0661a01: 論。現法受業其相云何。自下一頌。第五明
T1822_.41.0661a02: 現法果業相｣　　論。曰至其類非一。釋由
T1822_.41.0661a03: 田也｣　　論。由意勝者至事亦非一。釋由
T1822_.41.0661a04: 意殊勝也｣　　論。或生此地至招現法果。
T1822_.41.0661a05: 釋不定招現果也。有位不定定受之業定
T1822_.41.0661a06: 轉此業於現法受更不重生於此地受｣
T1822_.41.0661a07: 　　論。若有餘位至受異熟果。釋位定之業
T1822_.41.0661a08: 不可轉故障離染也　若於現受之餘。即
T1822_.41.0661a09: 是生･後定業。由業力故必定無有永離染
T1822_.41.0661a10: 義。暫離染義。於理無違。後退容還生於此
T1822_.41.0661a11: 地。然非果位不能生故｣　　論。若於異
T1822_.41.0661a12: 熟至不受異熟。釋位熟倶不定者。由離染
T1822_.41.0661a13: 故總不受也
T1822_.41.0661a14: 論。何田起業定即受耶。自下一頌。第六明即
T1822_.41.0661a15: 受果業｣　　論曰至定即受果。總釋由田
T1822_.41.0661a16: 即受果也　於如是類功徳田者。即是頌中
T1822_.41.0661a17: 六種功徳田也｣　　論。功徳田者謂佛上首
T1822_.41.0661a18: 僧。釋第一也。此僧衆中佛爲上首　正理
T1822_.41.0661a19: 論云。佛若非僧攝。契經何故作如是言。汝
T1822_.41.0661a20: 等若能以少施物。如次供養佛上首僧。於
T1822_.41.0661a21: 僧田獲得周遍清淨福正理又云。僧有多
T1822_.41.0661a22: 種。謂有情人。聲聞。福田。及聖僧等。佛於此

T1822_.41.0661a23:

内非聲聞僧。可是餘僧。自然覺故

自然覺故。
非聲聞也

｣

T1822_.41.0661a24: 　　論。約補特伽羅至還復出者。釋第一人

T1822_.41.0661a25:

也

以寂靜故。
福速也

｣　　論。二從無諍出至相續而

T1822_.41.0661a26:

轉。釋第二人也

以無量増上利益意
樂隨逐故。福速也

｣　　論。三

T1822_.41.0661a27:

從慈定出至相續而轉。釋第三人也

以無量安
樂意樂隨

T1822_.41.0661a28:

逐故。
福速

｣　　論。四從見道出至淨身續起釋第

T1822_.41.0661a29:

四人也

以斷見惑故。
得能速果也

｣　　論。五從修道至淨

T1822_.41.0661b01:

身續起。釋第五人也

以斷修惑故。
得福速也

｣　　論。故

T1822_.41.0661b02: 説此五至能招即果。總結上也。若於上六田
T1822_.41.0661b03: 有損得非愛即果。有益得＊愛即果　正
T1822_.41.0661b04: 理論云。從如是五初出位中。乘前所修勝
T1822_.41.0661b05: 功徳勢。心猶反顧專念不捨。諸根寂靜特
T1822_.41.0661b06: 異於常。世･出世間定･不定福。無能勝伏映
T1822_.41.0661b07: 奪彼者。故説此五名功徳田｣　　論。若
T1822_.41.0661b08: 從餘定至非勝福田。釋非即果因也
T1822_.41.0661b09: 論。異熟果中至亦有云何。自下一頌。大文第
T1822_.41.0661b10: 五明身･心受業｣　　論曰至尋伺倶故。釋
T1822_.41.0661b11: 唯感心受。無尋伺地無身受也。以五識定
T1822_.41.0661b12: 與尋･伺相應故。已上諸地無尋･伺故。無
T1822_.41.0661b13: 五識也｣　　論。諸不善業至如前已辯。釋
T1822_.41.0661b14: 唯感身受業。不善唯招五識相應苦受果
T1822_.41.0661b15: 故
T1822_.41.0661b16: 論。有情心狂何識因處。自下一頌。第六明心
T1822_.41.0661b17: 狂識因處也｣　　論曰至無分別故。此釋心
T1822_.41.0661b18: 狂唯意識也。分別錯亂名曰心狂。五識無分
T1822_.41.0661b19: 別故無心狂｣　　論。由五因故至能令心
T1822_.41.0661b20: 狂。第一因也。由六種業果令心狂也　此
T1822_.41.0661b21: 由因時令他失念。得異熟果心亦失念。名
T1822_.41.0661b22: 曰心狂。如文可解｣　　論。二由驚怖至遂
T1822_.41.0661b23: 致心狂。第二因也｣　　論。三由傷害至遂致
T1822_.41.0661b24: 心狂。第三因也｣　　論。四由乖違至故致心
T1822_.41.0661b25: 狂。第四因也｣　　論。五由愁憂至如婆私等。
T1822_.41.0661b26: 第五因也　婆沙一百二十六。如契經説。
T1822_.41.0661b27: 婆私瑟搋。婆羅門女。喪六子故心發狂亂。
T1822_.41.0661b28: 露形馳走。見世尊已還得本心｣　　論。若
T1822_.41.0661b29: 在意識至非異熟耶。問也。前言心受非不善
T1822_.41.0661c01: 果。今説心狂業異熟起。豈不相違｣　　論。
T1822_.41.0661c02: 不説心狂至故説爲狂。答也。由前六種惡因。
T1822_.41.0661c03: 感不平等大令心狂亂。非心狂亂故即異
T1822_.41.0661c04: 熟果。故不相違｣　　論。如是心狂至不染
T1822_.41.0661c05: 汚心。釋心狂心亂。寛狹不同爲四句也。亂
T1822_.41.0661c06: 心謂染心。通狂･不狂。狂心謂失念。通染･不
T1822_.41.0661c07: 染。由此不同成其四句。如文可解｣
T1822_.41.0661c08: 論。除北倶盧洲至世傳有文。釋狂處也｣
T1822_.41.0661c09: 　論。欲界聖中至證法性故。明欲界聖人唯
T1822_.41.0661c10: 除諸佛有心狂也。五因之中唯有四大乖
T1822_.41.0661c11: 適無餘四因。如文可解
T1822_.41.0661c12: 論。又經中説至其相云何。自下半頌第七
T1822_.41.0661c13: 明曲･穢･濁業。論曰至瞋貪所生。總釋三業
T1822_.41.0661c14: 各有曲等三業｣　　論。謂依諂生至諂曲類
T1822_.41.0661c15: 故。別釋曲也　正理云。實曲是見。故契經
T1822_.41.0661c16: 言。實曲者何。謂諸惡見諂是彼類故得曲
T1822_.41.0661c17: 名。從此所生身･語･意業。曲爲因故果受因
T1822_.41.0661c18: 名。是故世尊説彼爲曲｣　　論。若依瞋生
T1822_.41.0661c19: 至嗔穢類故。別釋穢也　又正理云。嗔名穢
T1822_.41.0661c20: 者。謂嗔現前。如熱鐵丸隨所投處便能燒
T1822_.41.0661c21: 害自･他身･心。諸煩惱中爲過最重。故薄伽
T1822_.41.0661c22: 梵重立穢名。是諸穢中之極穢故。從瞋所
T1822_.41.0661c23: 生身･語･意業穢爲因故。果受因名。是故
T1822_.41.0661c24: 世尊説彼爲穢｣　　論。若依貪生至貪濁類
T1822_.41.0661c25: 故。別釋濁也　正理論云。貪名濁者。謂貪
T1822_.41.0661c26: 現前染著所縁。是染性故。從彼生等。准前
T1822_.41.0661c27: 應釋　更有兩翻出曲･穢･濁業。與此論
T1822_.41.0661c28: 不同。恐繁不述
T1822_.41.0661c29: 倶舍論疏卷第十五
T1822_.41.0662a01: 　交了　
T1822_.41.0662a02: 保延三年八月十九日於東南院東廊點了
T1822_.41.0662a03: 　衰老法師覺樹
T1822_.41.0662a04: 以黄薗古本一交了　義證　
T1822_.41.0662a05:
T1822_.41.0662a06:
T1822_.41.0662a07:
T1822_.41.0662a08: 倶舍論疏卷第十六
T1822_.41.0662a09: 　沙門法寶撰　
T1822_.41.0662a10: 分別業品第四之四
T1822_.41.0662a11: 論。又經中説至其相云何。自此已下有四頌
T1822_.41.0662a12: 半。第八明經中黒黒等四業　文中有三。
T1822_.41.0662a13: 一明業體。二明斷異。三述異説　此一頌
T1822_.41.0662a14: 半。明四業體。先問。後答。此即問也｣　　論
T1822_.41.0662a15: 曰至説黒黒等四。此釋建立四業意也　業
T1822_.41.0662a16: 果性不同者。謂黒黒等三業　所治能治殊
T1822_.41.0662a17: 者。有漏業爲所治。無漏爲能治　性是體
T1822_.41.0662a18: 性。類是種類。性･類不同分爲四業｣　　論。
T1822_.41.0662a19: 諸不善業至不可意故。釋黒黒業。因染汚故
T1822_.41.0662a20: 名黒。果不可意名黒｣　　論。色界善業至
T1822_.41.0662a21: 是可意故。因離惡故名白。果可意故名白｣
T1822_.41.0662a22: 　　論。何故不言至則説非餘。釋無色善雖
T1822_.41.0662a23: 因･果倶白不説所以也｣　　論。然契經中
T1822_.41.0662a24: 至非愛果雜故。釋黒白業也。因以惡所雜
T1822_.41.0662a25: 故。果以非愛雜故｣　　論。此黒白名至互
T1822_.41.0662a26: 相違故。釋雜名也　言黒白者。就相續
T1822_.41.0662a27: 立。非一業亦黒。亦白。非異熟亦可意･亦不
T1822_.41.0662a28: 可意。善･惡可意･不可意互相違故。然由相
T1822_.41.0662a29: 續與黒雜故。即欲界業名爲黒白｣
T1822_.41.0662b01: 論。豈不惡業果至名爲白黒。難也。善爲惡
T1822_.41.0662b02: 業雜善名爲黒白。惡爲善業雜惡應名白
T1822_.41.0662b03: 黒｣　　論。不善業果至惡勝善故。答也。於
T1822_.41.0662b04: 地獄中不善業果。不爲善業果之所雜也。
T1822_.41.0662b05: 欲界善果。定爲不善業果所雜。六欲天中
T1822_.41.0662b06: 有不善果故。以欲界散地惡勝善故。惡必
T1822_.41.0662b07: 雜善。善不雜惡　正理論云。此難非理。以
T1822_.41.0662b08: 欲界中不善數行力能伏善。故彼苦果雜樂
T1822_.41.0662b09: 異熟。欲界善劣無有功能陵伏不善。故彼
T1822_.41.0662b10: 樂果亦無功能雜苦異熟。故惡業果得純黒
T1822_.41.0662b11: 名｣　　論。諸無漏業至白異熟故。釋第四
T1822_.41.0662b12: 業。如文可了｣　　論。此非白言至性相違
T1822_.41.0662b13: 故。釋疑難也。非黒言是了義説。非白言是
T1822_.41.0662b14: 密意説。以不能招白異熟故。經密意説名
T1822_.41.0662b15: 非白業。准經及本論。是純白法也
T1822_.41.0662b16: 論。諸無漏業至不爾云何。自下兩頌第二明
T1822_.41.0662b17: 斷異也｣　　論曰至唯盡純黒。釋斷黒黒
T1822_.41.0662b18: 業也。四法智忍斷欲四諦所斷不善業故。
T1822_.41.0662b19: 斷欲修斷前八品思唯斷不善業故。此上
T1822_.41.0662b20: 十二皆自性斷非所縁斷也｣　　論。離欲界
T1822_.41.0662b21: 染至不善業故。此一品思斷二業也。斷黒
T1822_.41.0662b22: 一分斷雜業全斷黒是自性及所縁斷。斷
T1822_.41.0662b23: 白唯所縁斷。自性斷品品斷。所縁斷第九品
T1822_.41.0662b24: 斷｣　　論。離四靜慮至純白業盡。釋斷白
T1822_.41.0662b25: 白業也。此唯所縁斷故唯於自地第九品
T1822_.41.0662b26: 斷。斷雖通相應･倶有此中辨業故故説思
T1822_.41.0662b27: 也｣　　論。何縁諸地至能斷非餘。問也｣
T1822_.41.0662b28: 論。以諸善法至未離繋故。答也　自性斷者。
T1822_.41.0662b29: 謂結法及結一果法并得。斷彼得時名之爲
T1822_.41.0662c01: 斷。斷已不復能起現前　所縁斷者。斷能
T1822_.41.0662c02: 縁盡名之爲斷。斷已容得起現在前　由
T1822_.41.0662c03: 斯黒黒業品品別斷。雜･白二業第九品斷。唯
T1822_.41.0662c04: 所縁斷
T1822_.41.0662c05: 頌曰。已下有一行頌。第三述異説也｣
T1822_.41.0662c06: 論曰至名黒白業。此師意。以地獄唯不善感
T1822_.41.0662c07: 故。順彼受業名爲純黒　欲界餘趣通二
T1822_.41.0662c08: 異熟故。順彼善･惡諸業名雜業也　此二
T1822_.41.0662c09: 業以因從果名黒･雜也｣　　論。有餘師
T1822_.41.0662c10: 説至故名倶業。此師意。以欲見道所斷無善
T1822_.41.0662c11: 雜故名純黒業。欲修所斷善不善雜總名
T1822_.41.0662c12: 雜業　婆沙一百一十四云。如是説者一切
T1822_.41.0662c13: 不善業皆名黒黒異熟業。由欲界中不善強
T1822_.41.0662c14: 盛。不爲善法之所陵雜。以不善法能伏
T1822_.41.0662c15: 能斷自地善故。善業羸劣而爲不善之所
T1822_.41.0662c16: 陵雜。以欲界善不能斷不善故　正理破
T1822_.41.0662c17: 前師云。如是所説前已遮遣。謂善無能雜
T1822_.41.0662c18: 不善故。破後師云。此亦非理。二所斷中倶

T1822_.41.0662c19:

有業不能感異熟果故

見道中身･邊見相應思。
修道中無記業。不能感

T1822_.41.0662c20:

異熟
果

T1822_.41.0662c21: 論。又經中説有三牟尼。已下一頌。第九明三
T1822_.41.0662c22: 牟尼･三清淨也。論曰至二業比知。釋立三
T1822_.41.0662c23: 牟尼所以也　牟尼。此云寂默。無學身･語
T1822_.41.0662c24: 二業名身･語牟尼。意牟尼。是無學意非意
T1822_.41.0662c25: 業也。以眞實牟尼唯是意故。身･語二業比
T1822_.41.0662c26: 知心故。能比･所比總名牟尼　正理論云。
T1822_.41.0662c27: 由身･語業離衆惡故可以比知。意業於中
T1822_.41.0662c28: 無能比用。唯能所比合立牟尼｣　　論。又
T1822_.41.0662c29: 身語業至故名牟尼。第二釋也。身･語二業有

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