SAT DB

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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