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菩薩戒通別二受鈔 (No. 2354_ 覺盛撰 ) in Vol. 74 53 54 55 56 57 58 [行番号:有/無] [返り点:無/有] [CITE]
T2354_.74.0053b05: T2354_.74.0053b06: No. 2354 T2354_.74.0053b07: 菩薩戒通別二受鈔 T2354_.74.0053b08: T2354_.74.0053b09: 南都唐招提寺覺盛製 T2354_.74.0053b10: 問。通受別受其軌則如何哉 答。先通受者。 T2354_.74.0053b11: 以三聚羯磨攝律儀與攝善・饒益同時總 T2354_.74.0053b12: 受。故名通受。次別受者。以白四羯磨等唯 T2354_.74.0053b13: 別受比丘等七衆律儀而不受餘二。故名
T2354_.74.0053b16: 軌七衆無別。竝牒三戒而總受故。故一羯 T2354_.74.0053b17: 磨通被七衆。至於隨相所持各異。地持受 T2354_.74.0053b18: 法正就此也。若別受者七衆法異。若俗二衆 T2354_.74.0053b19: 受其五戒。道中具足受法依白四羯磨。從
T2354_.74.0053b22: 益。唯別受攝律儀也。牒三戒者三聚淨戒 T2354_.74.0053b23: 也 T2354_.74.0053b24: 問。通受之時。攝律儀者唯名七衆律儀歟。 T2354_.74.0053b25: 將又稱菩薩十重等歟 答。唯以七衆律 T2354_.74.0053b26: 儀名攝律儀也。故本論*云。律儀戒者謂諸 T2354_.74.0053b27: 菩薩所受七衆別解脱律儀。乃至如是七種 T2354_.74.0053b28: 依止在家出家二分如應當知。是名菩薩
T2354_.74.0053c04: 禁何云不攝律儀哉。是以見本業經説。今 T2354_.74.0053c05: 爲諸菩薩結一切戒根本。所謂三受門。攝 T2354_.74.0053c06: 善法戒所謂八萬四千法門。攝衆生戒所謂慈 T2354_.74.0053c07: 悲喜捨化及一切衆生皆得安樂。攝律儀戒
T2354_.74.0053c10: 説律儀戒其體相違畢如何 答。自本於 T2354_.74.0053c11: 律儀者共不共相分。本論且説三乘共身語 T2354_.74.0053c12: 七支。略名律儀。本業經以共不共重禁通 T2354_.74.0053c13: 稱律儀。前四重三乘共。後六重不共也。故經 T2354_.74.0053c14: 論倶不相違也 T2354_.74.0053c15: 問。若爾者瑜伽論意。七衆所受之外以不共 T2354_.74.0053c16: 四重亦可屬攝律儀哉 答。爾也。故披唯 T2354_.74.0053c17: 識述記云。四十一云。律儀戒以七衆別解脱 T2354_.74.0053c18: 戒。在家出家戒爲體。即唯二業。攝善法戒 T2354_.74.0053c19: 者。謂諸菩薩受律儀後。一切爲大菩提由 T2354_.74.0053c20: 身語意積集諸善爲體。即通三業。饒益有
T2354_.74.0053c23: 衆。其實菩薩戒亦得是律義戒。菩薩戒有意 T2354_.74.0053c24: 業。此中論色爲律儀體。所以不説攝善
T2354_.74.0053c27: 謂爲顯攝律儀以身語爲體。攝善攝生以 T2354_.74.0053c28: 三業爲體云事。唯以七衆戒説律儀之時。 T2354_.74.0053c29: 以不共四重攝入攝善等。以論防惡門。亦 T2354_.74.0054a01: 收攝律儀云事。以解釋之趣本論所説極 T2354_.74.0054a02: 成畢 T2354_.74.0054a03: 問。三聚淨戒盡未來際之調伏。菩薩不共之 T2354_.74.0054a04: 法門也。而彼比丘等戒源出於聲聞藏。既爲 T2354_.74.0054a05: 見諦善來等小乘得益之法。何爲三聚所攝 T2354_.74.0054a06: 初律儀之體。故法華玄賛第九云。二乘者 T2354_.74.0054a07: 持戒精進即是菩薩破戒懶墮。故不可親近
T2354_.74.0054a12: 三聚隨一哉 答。攝律儀之中以七衆別脱 T2354_.74.0054a13: 爲根本律儀。以不共戒爲枝末。若不受比 T2354_.74.0054a14: 丘等戒無住七衆數。不爲佛弟子。列内 T2354_.74.0054a15: 衆者即爲不共律儀。讃毀已下四重及攝善 T2354_.74.0054a16: 攝生等更不可成就之故也。唯識論云。一 T2354_.74.0054a17: 律儀戒。謂正遠離所應離法。二攝善法戒。 T2354_.74.0054a18: 謂正修證應修證法。三饒益有情戒。謂正
T2354_.74.0054a21: 聚。如薄伽梵爲諸聲聞所化有情略説毘
T2354_.74.0054a27: 不及異論者也。次於玄賛等釋者。正檢 T2354_.74.0054a28: 安樂行品説又不親近求聲聞比丘比丘尼 T2354_.74.0054a29: 優婆塞優婆夷。既云求聲聞。明知住自調自 T2354_.74.0054b01: 度之心爲自涅槃證得護持戒法之相也。 T2354_.74.0054b02: 可云是退菩提心自利護戒菩薩破戒云 T2354_.74.0054b03: 事性相定判。初不可驚。菩薩以大悲爲體。 T2354_.74.0054b04: 以利他爲戒之故也。今所論者爲廣大利
T2354_.74.0054b07: 何稱律儀之時。非根本而爲枝末哉。是以 T2354_.74.0054b08: 披諸師解釋。勝鬘經述記釋四重。述唯性
T2354_.74.0054b14: 儀。有何深意哉 答。以五十具等戒爲根 T2354_.74.0054b15: 本律儀事其體既制於身語。是以麁相初 T2354_.74.0054b16: 根久根同堪護持。所以先受學之。漸可制 T2354_.74.0054b17: 防意業微細之惡之次也。是即防惡之初門。 T2354_.74.0054b18: 七衆之根元。尤可爲根本律儀。於不共四 T2354_.74.0054b19: 重等者。唯識述記或云攝善法戒。或云攝 T2354_.74.0054b20: 律儀。瑜伽論記屬攝善饒益。太賢師述三聚 T2354_.74.0054b21: 所攝之旨。如此雖解釋多途未出限攝律 T2354_.74.0054b22: 儀之趣。以知律儀之中枝末云事。但勝鬘記 T2354_.74.0054b23: 并宗要文既釋無惡不由貪嗔癡者亦無 T2354_.74.0054b24: 不爲引好推惡等。知彼依造惡之源不共 T2354_.74.0054b25: 之基述稱根本。此依斷惡之始三乘之行 T2354_.74.0054b26: 立爲根本。所望各別。更不可相違也 T2354_.74.0054b27: 問。七衆所受爲菩薩律儀。云事既成畢。若爾 T2354_.74.0054b28: 者將受菩薩戒之時。必七聚隨一律儀受之 T2354_.74.0054b29: 歟。將又雖不存比丘等律儀可發得菩 T2354_.74.0054c01: 薩戒哉 答。定存七衆律儀欲受菩薩 T2354_.74.0054c02: 戒之時必可成就。律儀能攝後二所攝而無 T2354_.74.0054c03: 能攝律儀。不可成所攝攝善攝生之故也。 T2354_.74.0054c04: 故瑜伽論云。此三種戒由律儀戒之所攝持 T2354_.74.0054c05: 令其和合。若能於此精懃守護亦能護餘。
T2354_.74.0054c08: 十重四十八之軌則歟。若爾者正披梵網經 T2354_.74.0054c09: 古迹云。於中且依受不共戒許黄門等亦 T2354_.74.0054c10: 受得戒。若遍學行別受七衆當知遮難同聲
T2354_.74.0054c13: 黄門等即所被之機也。又優婆塞戒經以 T2354_.74.0054c14: 依共律儀成近事之性。梵網經唯依不共 T2354_.74.0054c15: 律儀故不成近事等性見。加之古迹重發 T2354_.74.0054c16: 重樓譬之問答不然之旨。必由律儀得後 T2354_.74.0054c17: 不共二菩薩戒。故作是説。未必菩薩先發
T2354_.74.0054c20: 併於七衆別解脱并菩薩戒云受法云捨 T2354_.74.0054c21: 縁各別配立之畢。而受菩薩戒之纔同時 T2354_.74.0054c22: 必定受七衆隨一者。諸戒悉雜亂。諸釋一 T2354_.74.0054c23: 一可亂脱哉如何 答。此事宗大綱。輒雖 T2354_.74.0054c24: 難一定。聊可加料簡。凡古迹之中。不共者 T2354_.74.0054c25: 稱通受之軌則。遍學者擧別受之作法歟。 T2354_.74.0054c26: 若爾者令出疑難。於中且依受不共戒 T2354_.74.0054c27: 許黄門等亦受得戒解釋。若依通受之法 T2354_.74.0054c28: 者。不嫌黄門不簡二形同許發心受戒。 T2354_.74.0054c29: 其受法位兼非云不受七衆。但可遮其 T2354_.74.0055a01: 性也。次善生經梵網經倶所受戒法同雖存 T2354_.74.0055a02: 五戒等。依性成否有遮難之多少之計也。 T2354_.74.0055a03: 梵網經又雖不成性全非云不受共律儀。 T2354_.74.0055a04: 依之見瑜伽論。半釋迦等雖受五戒遮
T2354_.74.0055a07: 遍學之不同。明知雖有通別二受異性成否 T2354_.74.0055a08: 差別。同以七衆別脱爲律儀之體云事。次
T2354_.74.0055a11: 受之軌則説致受法之旨。故一切比丘等 T2354_.74.0055a12: 戒必如彼經先起小心。非云可別受。總 T2354_.74.0055a13: 依共根本律儀爲顯得後二不共戒説重 T2354_.74.0055a14: 樓之譬。更非定別受前通受後。通別兩受之 T2354_.74.0055a15: 前後隨應可成之故也。次章家解釋別受稱 T2354_.74.0055a16: 比丘等別解脱戒。通受名菩薩戒。依通別二 T2354_.74.0055a17: 受不同云比丘戒等云菩薩戒雖有差 T2354_.74.0055a18: 別。律儀是體一。全非別體。仍諸釋併非相 T2354_.74.0055a19: 違歟 T2354_.74.0055a20: 問。如會釋者。通受之時。一切七衆爲律儀。 T2354_.74.0055a21: 定成受形居戒之由歟。若爾者七衆各可 T2354_.74.0055a22: 成其性哉 答。若無遮難之輩可成其 T2354_.74.0055a23: 性。有遮難之類不可成性。故寂法師疏述 T2354_.74.0055a24: 通受之軌則云。又在家戒如上所説解語 T2354_.74.0055a25: 皆受。若出家戒則不如是。唯人趣中若男 T2354_.74.0055a26: 若女無遮難者方許爲受。義同聲聞出家 T2354_.74.0055a27: 受法。又應戒法皆得通受。文無簡故但應 T2354_.74.0055a28: 遮其比丘等性。如半*釋迦許受五戒。但
T2354_.74.0055b04: 何論法坐次第。以知成其性云事 T2354_.74.0055b05: 問。宗家解釋之中有出性成否哉 答。有。 T2354_.74.0055b06: 即表無表章云。無形二形不遮受戒。攝受廣 T2354_.74.0055b07: 故。亦不説捨。准此等理。菩薩戒中比丘等 T2354_.74.0055b08: 戒命終二形日出等時皆不捨也。心寛慢故。
T2354_.74.0055b12: 旨。解釋之意分明也 T2354_.74.0055b13: 問。凡問答雖及多重。未出依三聚羯磨 T2354_.74.0055b14: 發得七衆戒并成其性之聖教説。若有否 T2354_.74.0055b15: 答。占察經上云。立願自誓而受菩薩律儀 T2354_.74.0055b16: 三種戒聚。則名具獲波羅提木叉出家之戒。 T2354_.74.0055b17: 名爲比丘比丘尼。即應推求聲聞律藏及菩 T2354_.74.0055b18: 薩所習摩得勒伽藏受持讀誦觀察修行。若 T2354_.74.0055b19: 雖出家來而其年未滿二十者。應當先誓 T2354_.74.0055b20: 願受十根本戒及受沙彌沙彌尼所有別戒。
T2354_.74.0055b23: 云。占察云。二種受自受從他受沙彌悔清淨 T2354_.74.0055b24: 已。若無好師。佛像前請十方佛菩薩爲師。 T2354_.74.0055b25: 發無上菩提心剃髮染衣。年滿二十即發
T2354_.74.0055b28: 則也。若十師滿足位更不可依彼作法。何 T2354_.74.0055b29: 備證據哉 答。凡能秉僧所秉法圓滿之時。 T2354_.74.0055c01: 通別二受并用之成菩薩苾蒭。而彼經意無
T2354_.74.0055c04: 問。師僧具足之時有用此軌則之教文哉 T2354_.74.0055c05: 答。瑜伽四十云。謂律儀戒攝善法戒饒益 T2354_.74.0055c06: 有情戒如是學處如是淨戒。過去一切菩薩 T2354_.74.0055c07: 已具。未來一切菩薩當具。普於十方現在一 T2354_.74.0055c08: 切菩薩今具。於是學處於是淨戒過去一 T2354_.74.0055c09: 切菩薩已學。未來一切菩薩當學。現在一切
T2354_.74.0055c12: 問。菩薩地云。七衆所受爲菩薩律儀。出家之 T2354_.74.0055c13: 戒何故菩薩二形生。及捨衆同分時獨即不 T2354_.74.0055c14: 捨。同聲聞哉 答。菩薩受戒其心寛慢増 T2354_.74.0055c15: 上猛利故。二形生及命終時必定不捨。以 T2354_.74.0055c16: 能隨類而化生故。若別受者即捨也。通受之
T2354_.74.0055c19: 知定用通別二門之中。通受比丘戒至來 T2354_.74.0055c20: 際依菩薩之故也。別受比丘戒限盡形。同 T2354_.74.0055c21: 聲聞之故也。依通受成七衆性云事。云本 T2354_.74.0055c22: 論云解釋殆不可待詞歟。加之智度論第 T2354_.74.0055c23: 四云。諸菩薩有二種。出家在家。在家菩薩已 T2354_.74.0055c24: 總在優婆塞優婆夷。出家菩薩已總在比丘 T2354_.74.0055c25: 比丘尼中。復次有菩薩必在四衆。在四衆 T2354_.74.0055c26: 必不在菩薩中。何者如求聲聞入求辟支
T2354_.74.0056a02: 則時必得七衆戒而各成其位云事。宗家 T2354_.74.0056a03: 依此等論文不論好師有無。竝出此作法 T2354_.74.0056a04: 也 T2354_.74.0056a05: 問。若依三聚羯磨自受從他倶成其性。不 T2354_.74.0056a06: 應用依白四羯磨別受事。既成其性之 T2354_.74.0056a07: 故。得戒畢之故。可無用之故。同聲聞之 T2354_.74.0056a08: 故 答。凡化身土以聲聞僧爲正機之故。 T2354_.74.0056a09: 以白四受法三乘同爲根本軌則。依之通 T2354_.74.0056a10: 受之上重別受之也。總於菩薩者不限戒 T2354_.74.0056a11: 法於所有法相兼二門。所謂菩薩斷二障 T2354_.74.0056a12: 證二空之理。聲聞唯斷惑障證生空之理。 T2354_.74.0056a13: 聲聞唯四諦觀。縁覺十二縁起。菩薩六度四 T2354_.74.0056a14: 諦并縁起等法具修行之。半滿二教之起源 T2354_.74.0056a15: 在此等也。若依白四不受大僧戒。與聲 T2354_.74.0056a16: 聞僧同布薩時。彼聲聞比丘更不可許之。 T2354_.74.0056a17: 所以爲共彼尤可別受也。是以見人師解 T2354_.74.0056a18: 釋。菩薩僧尼至半月應兩邊布薩誦大小
T2354_.74.0056a21: 立自然得。是則別受形相也。何況於凡下 T2354_.74.0056a22: 哉。明知有二門受法云事 T2354_.74.0056a23: 問。若通受之時苾芻等戒無盡形捨而至來 T2354_.74.0056a24: 際者。即出家五衆等戒是隨形居竝限人 T2354_.74.0056a25: 趣所發得者大小共許義相也。而形盡之後 T2354_.74.0056a26: 趣生不定。出家等形儀既改畢。何云有來
T2354_.74.0056a29: 盡有情界。依制期酬意楽所成盡未來際 T2354_.74.0056b01: 之法也。通受之法必隨形相非所成就。無 T2354_.74.0056b02: 形二形尚許發得之故也。何況十重六八自 T2354_.74.0056b03: 本不擇趣生不嫌遮難同所受法。而出 T2354_.74.0056b04: 家五衆戒彼於十重之中前四重所義分 T2354_.74.0056b05: 也。其體即一有二用。何於一體有捨不捨 T2354_.74.0056b06: 之不同哉。依之檢寂法師解釋若受菩薩 T2354_.74.0056b07: 三聚戒時。隨受出家五衆戒者非盡形捨。
T2354_.74.0056b10: 無失。又彼師前有不捨之儀歟。無其相違 T2354_.74.0056b11: 也 T2354_.74.0056b12: 問。若無盡形捨者。轉生之後設雖生人間。 T2354_.74.0056b13: 設雖轉餘趣。若秉法之時於同界内而不 T2354_.74.0056b14: 來集者。可有別衆之義哉 答。不可有 T2354_.74.0056b15: 也。即二形生之時雖不捨戒如可失比 T2354_.74.0056b16: 丘等之性轉生已後例可齊等。雖不捨戒 T2354_.74.0056b17: 失其性者更不可有同衆之義者也 T2354_.74.0056b18: 問設外雖闕僧威儀。内具足戒法。何不犯 T2354_.74.0056b19: 別衆哉。是以十誦律亦有受後難縁須著
T2354_.74.0056b22: 見則法應僧。外虧道相爲有難縁。亦 T2354_.74.0056b23: 得如五大色不令受持爲縁服用。豈不
T2354_.74.0056b26: 別衆。總別受通受成其同法。又招別衆事 T2354_.74.0056b27: 但於現在一生可論之也。古迹如文殊彌 T2354_.74.0056b28: 勒等入聲聞衆次第而坐。此明現身出家 T2354_.74.0056b29: 爲初也。若依内防發之功能談之者。實隔 T2354_.74.0056c01: 生改形必雖可同法。今勸同法付外相大 T2354_.74.0056c02: 僧。若不和合不共同。於一化弟子有反逆 T2354_.74.0056c03: 之相。恐成破僧歟。此既隔生趣生既相替 T2354_.74.0056c04: 畢。何於其相有所乖違。更不相例。只内法 T2354_.74.0056c05: 殊勝功能遙成佛果至來際之許也 T2354_.74.0056c06: 問。若經生已後不憶先所受戒而行殺生
T2354_.74.0056c09: 受後身。不知有戒作殺盜事。爲犯不
T2354_.74.0056c12: 問。彼叡山僧徒依通受軌則既稱比丘。而 T2354_.74.0056c13: 此南都更不許。依此軌則成比丘性如何 T2354_.74.0056c14: 答。彼以占察經爲依據明文。於受戒軌 T2354_.74.0056c15: 則猥依彼經。至於隨戒更不任彼經也。 T2354_.74.0056c16: 即件經説云。即應推求聲聞律藏及菩薩所
T2354_.74.0056c19: 磨等小乘學。全不依學彼戒相。并不用別 T2354_.74.0056c20: 受軌則。依之南都深所不許也。更非破依 T2354_.74.0056c21: 通受成其性之事。彼唯限通受軌則。不依 T2354_.74.0056c22: 別受而不學聲聞藏。此并用通別二受。又 T2354_.74.0056c23: 兼學大小二藏。若不學律藏全不可成 T2354_.74.0056c24: 得戒并其性之故也。既占察經説無好師 T2354_.74.0056c25: 之時纔用通受一法成比丘等之相。明知 T2354_.74.0056c26: 十師等滿足之時具可用通別二受云事」 T2354_.74.0056c27: 問。通受菩薩戒攝盡一切戒云事。源出於 T2354_.74.0056c28: 本論。有何闕所更用別受哉 答。一切戒 T2354_.74.0056c29: 者謂三聚淨戒也。故瑜伽四十云。云何菩薩 T2354_.74.0057a01: 一切戒。謂菩薩戒略有二種。一在家分戒二 T2354_.74.0057a02: 出家分戒。是名一切戒。又依此在家出家二 T2354_.74.0057a03: 分淨戒。略説三種。一律儀戒。二攝善法戒。
T2354_.74.0057a06: 家出家分唯所得其隨一也。雖發其形居 T2354_.74.0057a07: 隨一兼又致別受軌則所成佛子。其道理 T2354_.74.0057a08: 既如前成。重不可述之 T2354_.74.0057a09: 問。若爾者不堪別受軌則之時。以通受羯 T2354_.74.0057a10: 磨五十具三戒隨應可作三重受法哉 T2354_.74.0057a11: 答。爾也。占察經云。年歳未滿之時總受三種 T2354_.74.0057a12: 戒。成沙彌等。年滿二十之時又總受三種
T2354_.74.0057a15: 通受作法唯隨應可作一度之受法歟 T2354_.74.0057a16: 問。心地戒本説佛法中戒藏。古迹述世尊所 T2354_.74.0057a17: 制一切禁戒上乘下乘皆從此出。於菩薩戒 T2354_.74.0057a18: 者不簡共不共。不論性遮。諸戒悉攝盡之 T2354_.74.0057a19: 旨。云經文云解釋實明文也。依之叡岳 T2354_.74.0057a20: 限通受一邊不用別受。唯依梵網戒本不 T2354_.74.0057a21: 學聲聞藏。深順經文。何嫌彼哉 答。梵網 T2354_.74.0057a22: 經具説十無盡之戒不漏三業十支之惡。 T2354_.74.0057a23: 故名佛法中戒藏。雖然未説五篇諸戒并 T2354_.74.0057a24: 無量威儀。所以受學三乘共四分等律藏。具 T2354_.74.0057a25: 可辨比丘細行。不可不受學。何況梵網善 T2354_.74.0057a26: 戒等經唐土人師尚屬化教。通道俗之故
T2354_.74.0057a29: 涅槃等經并本論智論誠説。西天論師東土 T2354_.74.0057b01: 人師任聖教説依律藏説同出家學道之處 T2354_.74.0057b02: 也。依如此始自中天印度終至日域邊州。 T2354_.74.0057b03: 於大乘學者必用通別兩門之軌則。兼學 T2354_.74.0057b04: 菩薩聲聞之二藏。全三國不相替之處也。依 T2354_.74.0057b05: 之南山律師依四分律製行事鈔。廣定比 T2354_.74.0057b06: 丘戒受隨二法。又爲賞翫此鈔六十家重 T2354_.74.0057b07: 作述釋。震旦諸國人師翫四分律等如是。 T2354_.74.0057b08: 豈彼諸師併小乘學哉。此外自希出別義。濫 T2354_.74.0057b09: 學大乘者是也。而彼叡山獨不用別受軌則 T2354_.74.0057b10: 而下小乘學之事。誰是爲指南。可謂是濫 T2354_.74.0057b11: 學大乘之類歟。先彼戒壇者作法界歟。若自 T2354_.74.0057b12: 然界歟。若作法界者。結界羯磨法出於何教。 T2354_.74.0057b13: 若用四分等律教所説羯磨者。至結界法 T2354_.74.0057b14: 依四分等而不受學戒法之條更不得其 T2354_.74.0057b15: 旨。於結界軌則。諸律之外全所不説也。若 T2354_.74.0057b16: 又自然界者豈名戒壇作受戒軌則哉。旁 T2354_.74.0057b17: 無其謂者也 T2354_.74.0057b18: 問。菩薩藏之外必強學聲聞藏戒相云事。 T2354_.74.0057b19: 有何深意哉 答。於教法化制教相分。化 T2354_.74.0057b20: 教者。謂經論二藏通被道俗。制教者。毘尼一 T2354_.74.0057b21: 藏唯限出家。故以四分十誦等律藏則爲 T2354_.74.0057b22: 大乘苾芻所學。更此外所無大乘制教也。
T2354_.74.0057b26: 衆者即聲聞共戒相也。既名波羅蜜。大乘至 T2354_.74.0057b27: 極之所學云事更不可及異義哉 T2354_.74.0057b28: 問。彼叡岳所學章疏等之中。以聲聞共五篇 T2354_.74.0057b29: 戒有爲菩薩學處哉 答。弘決第四上云
T2354_.74.0057c03: 婆沙皆指篇聚云菩薩摩訶薩持是禁戒。 T2354_.74.0057c04: 當知戒無大小。由受者心期。是則中道。遍
T2354_.74.0057c07: 屬律儀。律儀通攝衆故定尊卑位次緒。雖 T2354_.74.0057c08: 有菩薩佛等不別立衆故戒法是同。但以 T2354_.74.0057c09: 佛菩提心爲異耳。故知律儀等三戒三藏攝
T2354_.74.0057c12: 者。應別有菩薩衆。衆既不別。戒何得異。又 T2354_.74.0057c13: 若別明菩薩戒。何等別是縁覺戒。今明三藏 T2354_.74.0057c14: 三乘無別衆不得別有菩薩戒縁覺之戒 T2354_.74.0057c15: 也。若作別圓菩薩解者可然。何者三乘共 T2354_.74.0057c16: 衆外別有菩薩。故別有戒 T2354_.74.0057c17: 問。三乘衆外別有菩薩戒者。縁覺戒云何 T2354_.74.0057c18: 答。三乘衆外無別縁覺*戒。此説猶是待麁 T2354_.74.0057c19: 之戒耳。開麁者。毘尼學者即大乘學。式叉。 T2354_.74.0057c20: 式叉即是大乘第一義。光非青非黄非赤 T2354_.74.0057c21: 白。三歸五戒十善二百五十戒皆是摩訶衍。 T2354_.74.0057c22: 豈有麁戒隔於妙戒。戒既妙。人亦復然。汝
T2354_.74.0057c25: 七衆總二僧不別。所受戒法是同之故。但 T2354_.74.0057c26: 依菩提心成就爲異。於別受作法者。受隨 T2354_.74.0057c27: 二法三乘更無差異。若依別圓二教所説之 T2354_.74.0057c28: 通受軌則者別可有菩薩衆。雖然毘尼學 T2354_.74.0057c29: 即大乘學。十戒具戒既爲大乘無上戒法
T2354_.74.0058a03: 儀歟。而至此朝始作此論。不辨教綱之 T2354_.74.0058a04: 故也 T2354_.74.0058a05: 問。於別受戒相三乘共同更無別戒相云 T2354_.74.0058a06: 事既多重成之畢。雖然正見文殊問經説。 T2354_.74.0058a07: 出沙彌戒之軌則。於三歸得而期來際。是 T2354_.74.0058a08: 豈非説菩薩不共別受之戒相乎。若同<#0058_2/>於 T2354_.74.0058a09: 聲聞。何非盡形而願乃至菩提。依之淄洲 T2354_.74.0058a10: 大師義燈云。若三聚十無盡等及依文殊所 T2354_.74.0058a11: 問般若經受十戒者即同沙彌十戒。然亦
T2354_.74.0058a15: 等文思之。唯有菩薩別受戒法云事如何 T2354_.74.0058a16: 答。彼經説通受之軌則。更非別受之作 T2354_.74.0058a17: 法。別受三歸得但誓盡形壽。此既期乃至 T2354_.74.0058a18: 菩提。知通受三歸也。故文殊師利問經上卷 T2354_.74.0058a19: 云。文殊師利白佛言。世尊。云何歸依。佛告 T2354_.74.0058a20: 文殊師利。歸依者應如是言。大徳。我某甲 T2354_.74.0058a21: 乃至菩提歸依佛。乃至菩提歸依法。乃至菩 T2354_.74.0058a22: 提歸依僧。第二第三亦如是説。復言。我某 T2354_.74.0058a23: 甲已歸依佛已。歸依法已。歸依僧竟。如是三 T2354_.74.0058a24: 説。次言大徳我持菩薩戒。我某甲乃至菩提 T2354_.74.0058a25: 不殺生。離殺生想。乃至菩提不盜。亦離盜想。 T2354_.74.0058a26: 乃至菩提不非梵行。離非梵行想。乃至菩提 T2354_.74.0058a27: 不妄語。離妄語想。乃至菩提不飮諸酒。離飮 T2354_.74.0058a28: 酒想。乃至菩提不著香華。亦不生想。乃至菩 T2354_.74.0058a29: 提不歌舞作樂。離歌舞想。乃至菩提不坐臥 T2354_.74.0058b01: 高廣大床。離大床想。乃至菩提不過中食。離 T2354_.74.0058b02: 過中食想。乃至菩提不捉金銀生像。離捉金 T2354_.74.0058b03: 銀想。乃至當具六波羅蜜大慈大悲。佛説此 T2354_.74.0058b04: 祇夜 T2354_.74.0058b05: 發誓至菩提 歸依於三寶 T2354_.74.0058b06: 受持十種戒 亦誓至菩提 T2354_.74.0058b07: 六度及四等 皆當令具足
T2354_.74.0058b10: 四受者應須簡釋無<#0058_3/>相等類。若依三歸三
T2354_.74.0058b13: 五篇護持相。更非凡愚之相也。仍無其失
T2354_.74.0058b16: 凡鈔出之趣更<#0058_4/>無他事。時代及末佛法 T2354_.74.0058b17: 至衰。雖欲作別受之軌則依無授與之 T2354_.74.0058b18: 師範。成就比丘等戒不能爲佛弟子。依 T2354_.74.0058b19: 之設雖無好師。依通受之軌則或自誓 T2354_.74.0058b20: 或從他。隨應爲令成七衆性而建立僧
T2354_.74.0058b24: 師。卷號二受通別兩門文約義豐。如説 T2354_.74.0058b25: 受戒即人佛位。悟道在心啻鑒斯典。但 T2354_.74.0058b26: 恨扶桑流布以來。先哲刻板未令恢弘。 T2354_.74.0058b27: 今弟子賢盛開印。以望戒律流通上報三 T2354_.74.0058b28: 寶洪恩。下濟六趣沈苦而已
T2354_.74.0058c02: <#0058_6/>寶永五丙子年秋上浣。憺眞元空染翰。於 T2354_.74.0058c03: 讃之靈芝律寺對校一過 T2354_.74.0058c04: T2354_.74.0058c05: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: |