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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 [行番号:有/無] [返り点:無/有] [CITE]
T2251_.64.0212a01: T2251_.64.0212a02: T2251_.64.0212a03: T2251_.64.0212a04: 豐山沙門釋快道記
T2251_.64.0212a11: 辨無表明成就。已下合説。今乘語云表無
T2251_.64.0212a17: 等。婆羅者護。謂等護一切衆生。子註曰。一 T2251_.64.0212a18: 切經論中。言律儀者。悉應言等護也。百一 T2251_.64.0212a19: 羯磨註曰。此言護者。梵云三跋羅。譯爲擁 T2251_.64.0212a20: 護。舊言律儀。乃當義譯云是律法儀式。若 T2251_.64.0212a21: 但言護。恐學者未詳。故兩倶存。明了論已 T2251_.64.0212a22: 譯爲護。即是戒體無表色。又云。謂防身語
T2251_.64.0212a26: 儀亦爾。不可偏擧以釋戒義。基師表無表 T2251_.64.0212a27: 章云律謂法式。儀謂軌範。古有釋云。律類 T2251_.64.0212a28: 也。儀者式也。種類法式名爲律儀。皆通善 T2251_.64.0212a29: 惡。故説名不律儀。今解。唯彼善戒得名可 T2251_.64.0212b01: 爲法式。可爲軌範故名律儀。此意非律 T2251_.64.0212b02: 儀名不律儀。惡於戒名惡戒。此論。南山等 T2251_.64.0212b03: 意。律儀名通善不善。戒名通善惡也
T2251_.64.0212b06: 三種名。翻之知不律儀。已知二非二亦知。 T2251_.64.0212b07: 故但釋初名。若依寶意爲問數先釋名。 T2251_.64.0212b08: 雖各有其理。屬下爲是。此論顛末欲釋三 T2251_.64.0212b09: 名。有準擬勸。今不爾。又舊論云。能遮能滅 T2251_.64.0212b10: 破戒相續。故説名護。偈曰。護ハ波羅木叉ト定 T2251_.64.0212b11: 生ト及無流トナリ。釋曰。此護有三品等。已云 T2251_.64.0212b12: 此護。後段文也。能遮能滅。光有三釋。第二 T2251_.64.0212b13: 爲善。寶亦同第二。第一非也。招同義擲重 T2251_.64.0212b14: 失。第三亦非也。歸鑿説故
T2251_.64.0212b17: 戒。優婆塞戒。優婆夷戒。優婆婆戒
T2251_.64.0212b20: 觸等。三學行法。謂一切大尼戒行。僧祇曰。
T2251_.64.0212b23: 戒耶。答云。式叉摩那受六位二歳。佛在世 T2251_.64.0212b24: 時有一長者婦。不覺懷妊。出家受具足戒。 T2251_.64.0212b25: 其後身大轉現。長者譏嫌比丘。因此制有 T2251_.64.0212b26: 二年學戒受六法。然後受具足戒。瑜伽五
T2251_.64.0212b29: 制立苾芻尼。正學。策女三衆律儀。答。由
T2251_.64.0212c06: 當授彼具足戒。如是長時於少學處積修 T2251_.64.0212c07: 學已方有力能受廣大衆多學處。然後於
T2251_.64.0212c11: 三云。鄔波云近。迦云事。索即男聲。斯即女 T2251_.64.0212c12: 聲。於近事上加以索斯之聲。故男女別
T2251_.64.0212c18: 耳
T2251_.64.0212c23: 各別也
T2251_.64.0212c26: 上坐。及作倡妓樂。故往觀聽。麟云。眠座高廣 T2251_.64.0212c27: 床者。謂象牙等嚴好過量床也。以能長憍 T2251_.64.0212c28: 慢故。有云。如父母師等床恐非。以不受 T2251_.64.0212c29: 戒時。亦不合坐故。如男子七歳不登母 T2251_.64.0213a01: 床。女人八歳不近父机。此釋違契經等。業
T2251_.64.0213a04: 昇也。有餘文中高廣床者。約相辨離。高即 T2251_.64.0213a05: 八指已上。廣謂方三肘者。不可倶有。單高 T2251_.64.0213a06: 亦制。文列高者。即簡尺六。已下開用。又言 T2251_.64.0213a07: 勝者。即列八種。不必高大。如用師父所 T2251_.64.0213a08: 机褥。即是長憍故特制也。濟縁二下云。阿含 T2251_.64.0213a09: 八床。金銀牙角爲四。佛師父母爲四。從人 T2251_.64.0213a10: 爲勝。但取尊長受用。不必嚴麗。有餘文者。 T2251_.64.0213a11: 四分律。皆名高廣大床。高一尺六。廣五尺 T2251_.64.0213a12: 四。此是製量。過此量數則爲高。又下次釋 T2251_.64.0213a13: 勝義。即上阿含。不必局量。又珠林百六云。 T2251_.64.0213a14: 又阿含經高廣大床者。梐下足長尺六非高。 T2251_.64.0213a15: 濶四尺非廣。長八尺非大。越此量者方名 T2251_.64.0213a16: 高廣大床。復有八種床。初四約物辨貴。體 T2251_.64.0213a17: 不可坐。後四約人辨大。縱令地鋪擬於尊 T2251_.64.0213a18: 人。亦不合坐。一金床。二銀床。三牙床。四角 T2251_.64.0213a19: 床。五佛床。六辟支佛床。七羅漢床。八師漢床
T2251_.64.0213a25: 者。如光第二釋。下安用字故。光二釋。開爲 T2251_.64.0213a26: 二。相不異也。皡案。既制觀聽他。禁自舞 T2251_.64.0213a27: 歌顯昭。故舊論綴文如是。若具言制自他 T2251_.64.0213a28: 如此論。故異塗飾香鬘句。特用字安下。依
T2251_.64.0213b04: 初約輕重。次婆沙約同處。後正理約怯不 T2251_.64.0213b05: 怯。並含爲是
T2251_.64.0213b10: 音釋云。尸羅此云止得。謂止惡得善也。雜
T2251_.64.0213b15: 義。故名訓釋詞。訓釋之詞依主釋。故下論二
T2251_.64.0213b21: 悟之所引無礙智見性。然惠暉云。以成詮義 T2251_.64.0213b22: 釋能詮名。言訓釋言詞者。則言詞之訓釋。 T2251_.64.0213b23: 爲非也。若以所詮義詞。釋能詮名無失。 T2251_.64.0213b24: 夫標訓詞釋。或是別義。或以彼證此。竝是
T2251_.64.0213b29: 此。如無畏疏言依聲論足是住處義等。是 T2251_.64.0213c01: 亦世論尼祿多論云訓釋詞。依彼擬釋故。更
T2251_.64.0213c07: 必矣。光寶直約自體自家義。未辨訓釋 T2251_.64.0213c08: 詞不可也
T2251_.64.0213c11: 理故。違舊論故。彼有此文。置復次偈曰 T2251_.64.0213c12: 擧次頌。而有唯初刹那等長行故
T2251_.64.0213c17: 兩義。於別言又有異義。今是一一別別 T2251_.64.0213c18: 捨義。天臺智者等簡別外道戒説名別也。 T2251_.64.0213c19: 淨影義章差別定道戒。立以別名
T2251_.64.0213c22: 依主
T2251_.64.0213c25: 知
T2251_.64.0214a01: 爲自性。根律儀亦爾。頌曰言。鮮檗明及正 T2251_.64.0214a02: 理無之爲正。亂本頌故。句法成故。舊論但 T2251_.64.0214a03: 云世尊所説偈。無曰言。頌疏如今。依錯本 T2251_.64.0214a04: 非也
T2251_.64.0214a07: 證。爲顯齊等初二句亦引。善哉言互在上
T2251_.64.0214a12: 身行爲善哉。口行亦復然。意行爲善哉。一
T2251_.64.0214a15: 多中 七佛略戒偈。有人云。此釋通漫。何不
T2251_.64.0214a18: 諸惡業。多行放逸。不修善品。作少善時。 T2251_.64.0214a19: 便生喜足。爲三事故。説其三頌。爲遮惡 T2251_.64.0214a20: 行示善方便。令不忘念善品日増。於十 T2251_.64.0214a21: 二年中爲無疱僧伽。説斯波羅提木叉略 T2251_.64.0214a22: 教。一切惡莫作。一切善應修。遍調於自心。 T2251_.64.0214a23: 是則諸佛教護身爲善哉。能護語亦善護 T2251_.64.0214a24: 意爲善哉。盡護最爲善。乃至次頌即是示
T2251_.64.0214a27: 由三業。捨惡修善。勸令盡護。即解脱衆 T2251_.64.0214a28: 苦。故歎善哉。今云。七佛同説説此戒云七 T2251_.64.0214a29: 佛略戒。故天台妙玄二之一終云七佛通戒 T2251_.64.0214b01: 偈
T2251_.64.0214b06: 色不起恚想。次第不起衆多覺想。相繼住。 T2251_.64.0214b07: 見色過患。見過患已能捨離。耳鼻舌身意 T2251_.64.0214b08: 亦復如是。是名律儀。今但擧眼略顯餘 T2251_.64.0214b09: 五
T2251_.64.0214b12: 先離別列名。次説合。故曰離合言。合離列 T2251_.64.0214b13: 名言義。故曰離合言。故舊論云。故合離説。 T2251_.64.0214b14: 非欲顯頌中應言離合窄故略離。今長行 T2251_.64.0214b15: 故具曰離合
T2251_.64.0214b18: 第六句作恒多成過未。長行釋云。以順決 T2251_.64.0214b19: 擇分所攝定律儀。初刹那中不成過去。餘 T2251_.64.0214b20: 生所得命終時捨。今生無容重得彼法。 T2251_.64.0214b21: 爲簡彼法説多言。今按。今但分別世成相。 T2251_.64.0214b22: 非其中細。故唯約成説。無相違失
T2251_.64.0214b26: 長行對住云出觀。如言住果彼爾。此待對 T2251_.64.0214b27: 各別
T2251_.64.0214c01: 彼云。處中有善。及有不善。謂雖善業非是 T2251_.64.0214c02: 極善。雖惡業非是極惡。既處中庸。故云處
T2251_.64.0214c13: 法。約未現過未來云逆。過去云追。光記 T2251_.64.0214c14: 如是。寶疏作進退形誤也。明本及正。顯 T2251_.64.0214c15: 如今故
T2251_.64.0214c18: 故。等是等心所。故答中唯云心等。豈是餘 T2251_.64.0214c19: 心王
T2251_.64.0214c26: 惡。動轉捷利故名行。問。沈溺諸惡云何捷 T2251_.64.0214c27: 利。答。彼惡行者。有如是巧便雖行惡行。 T2251_.64.0214c28: 而令世間不知其惡。故名捷利。惠暉云。初 T2251_.64.0214c29: 因名惡行持業釋。後因名行。果名惡依主 T2251_.64.0215a01: 釋
T2251_.64.0215a08: 破者非也
T2251_.64.0215a12: 翻僧。和合乃是僧家義用。謂四人等乘法成 T2251_.64.0215a13: 和是以文云僧者四人。若過。和合者。一羯
T2251_.64.0215a18: 從體但翻衆。法花中直云衆。故正翻衆。
T2251_.64.0215a26: 衆者四人若過。以此證明知。二三人名小
T2251_.64.0215b04: 國之法。一名爲一。二名爲身。自三已上皆 T2251_.64.0215b05: 名爲多。如辨法事四人方成。一人白言大 T2251_.64.0215b06: 徳僧聽。所和三人得名僧故。若四是僧。豈 T2251_.64.0215b07: 能白者而自白耶。欲顯和合從多人故。自
T2251_.64.0215b11: 爲衆。女三爲。如是順二土方俗以三 T2251_.64.0215b12: 爲僧。又據偏五得有此理矣
T2251_.64.0215b19: 宗異説。一十誦律是薩婆多宗。同倶舍第十 T2251_.64.0215b20: 四律毘婆沙竝雜心及正理。顯宗。大毘婆沙。 T2251_.64.0215b21: 十誦律云。佛在竹園。告諸比丘。十種受具 T2251_.64.0215b22: 足等。二四分律是法藏部。五種得戒。三僧祇 T2251_.64.0215b23: 律是大衆部。四種得戒。四五分律是化地部 T2251_.64.0215b24: 有五種具受戒。五論別者。一毘尼母論。二衆 T2251_.64.0215b25: 各五。二摩得勒伽論。十種得戒。三善見論。八 T2251_.64.0215b26: 種得戒。四薩婆多論。七種受具。五明了論。三 T2251_.64.0215b27: 乘得戒
T2251_.64.0215c02: 聞縁覺人天所造。故曰自然。如來辟支不 T2251_.64.0215c03: 假師諮。修道進徳。惑盡解滿會自然理。而
T2251_.64.0215c07: 道時得盡無生智。餘宗。無間道時斷惑。解 T2251_.64.0215c08: 脱道時得盡無生智。今詳。此言無方可救。 T2251_.64.0215c09: 請諸後學愼勿傳之。且准多宗。第九無間 T2251_.64.0215c10: 金剛喩定。唯一刹那。次解脱道即得盡智。若 T2251_.64.0215c11: 利根者。起盡智時亦一刹那。次起無生智。 T2251_.64.0215c12: 或一刹那。或復相續。次後或起無學二見。或 T2251_.64.0215c13: 世俗心。准此得。戒在盡智時。非無生時也。 T2251_.64.0215c14: 若依大乘餘可同前。唯盡無生體同義別。 T2251_.64.0215c15: 無間利鈍皆證此二。是則二智許同念也。 T2251_.64.0215c16: 今此薩婆多宗。無間道斷。解脱道證。必前後 T2251_.64.0215c17: 念。而如佛獨覺盡智時即得無生智也
T2251_.64.0215c26: 希求出家。佛言善來。即得具足戒。故曰 T2251_.64.0215c27: 善來。善即求戒者心。來如來言教。二云佛 T2251_.64.0215c28: 知此人願樂出家。命之善來。即發具戒。此 T2251_.64.0215c29: 即善來之言。倶有如來言教。此中開宗。及麟 T2251_.64.0216a01: 初釋非也。何者。尋其體善來是所化人。而 T2251_.64.0216a02: 今佛命善來。彼來善非惡。善即來持業釋。 T2251_.64.0216a03: 耶舍者。光寶同翻云譽。栖翫記云。梵云 T2251_.64.0216a04: 耶舍。此云稱。謂此尊者有大名稱。惠暉云。 T2251_.64.0216a05: 耶舍此云名譽。則耶輸伽童子。靈芝云。耶舍 T2251_.64.0216a06: 謂須提耶舍。古謂善來得者。其人不少。飾
T2251_.64.0216a14: 善來苾芻於五百仙人。彼即作苾芻。戒疏三 T2251_.64.0216a15: 上會之爲別縁。等言等目連等。西域記
T2251_.64.0216a20: 發誠誓言。世尊是我大師。修伽陀是我大 T2251_.64.0216a21: 師。如是二言便發具足。然此得戒始終三 T2251_.64.0216a22: 名。一名教授即是初義。二名自誓。三名上
T2251_.64.0216a25: 立名不同。迦葉得戒者。十誦爲自誓得。倶 T2251_.64.0216a26: 舍亦同。善見。伽論等名爲教授。僧祇爲自 T2251_.64.0216a27: 覺。豈唯十誦。倶舍就終始位改轉異稱而 T2251_.64.0216a28: 已。麟釋似局矣。開宗記云。善見從始名爲 T2251_.64.0216a29: 教授。故論文云。佛告迦葉。汝當發慚愧 T2251_.64.0216b01: 心。因此立誓要。名爲自誓。母論ト經トハ據
T2251_.64.0216b04: 然具也
T2251_.64.0216b11: 十誦四十六。如彼等説。十誦律云。是比丘尼 T2251_.64.0216b12: 説半月八敬法。何者八。一者百歳比丘尼見 T2251_.64.0216b13: 新受具戒比丘。應一心謙敬禮足。二者比丘 T2251_.64.0216b14: 尼應從此丘僧乞受具戒。三者比丘尼犯
T2251_.64.0216b18: 見聞疑罪。六者比丘尼半月乞僧受八敬法。 T2251_.64.0216b19: 七者比丘尼語比丘言。聽我問修多羅。毘 T2251_.64.0216b20: 尼。阿毘曇。若比丘聽者應問。不聽者不得 T2251_.64.0216b21: 問。八者比丘尼不得説比丘見聞疑罪。是
T2251_.64.0216b24: 師法。了論説爲瞿婁達磨。瞿婁此曰尊。達
T2251_.64.0216b28: 化益故。抑而不許。後還舍衞。便自剃髮披 T2251_.64.0216b29: 衣。倚僧坊立祈聽受戒。時爲三請。便授 T2251_.64.0216b30: 敬法。必具依行。即感具戒。故因名也。濟縁
T2251_.64.0216c03: 女性鄙弱。人少敬信故。無弘化之益。反 T2251_.64.0216c04: 更毀辱。正法減半。後下三明尼自剃染。由 T2251_.64.0216c05: 佛不許却還城中。輒自變形。復至祇桓。 T2251_.64.0216c06: 倚門而住祈求也。時下四明阿代請。佛 T2251_.64.0216c07: 令傳教能行八敬。即與出家。愛道等聞即
T2251_.64.0216c10: 生厭離。遂自剃髮染衣。倚立祇桓。阿三 T2251_.64.0216c11: 請。如來遥宣八敬之法附與。阿頂受尊 T2251_.64.0216c12: 敬授於愛道。愛道聞之。遵此八法。作奉行 T2251_.64.0216c13: 之意。即發具戒
T2251_.64.0216c19: 也。十誦。五分等所謂半迦尸尼別人也。半迦 T2251_.64.0216c20: 尸尼。迦尸國梵志女殊色。人價以半迦尸國 T2251_.64.0216c21: 故爲名。見十誦四十二。亦出家事縁全別 T2251_.64.0216c22: 也。各互擧一人。故摩得勒伽論第五説遣使
T2251_.64.0216c27: 智首疏第一云。二遣信受具足。尼中作法竟 T2251_.64.0216c28: 差一尼往大僧中。代彼乞戒。大僧作法如 T2251_.64.0216c29: 常式。便騰僧命請寺請授。於使言下即發 T2251_.64.0217a01: 具足。慈恩懷素等不爾。受者正得無表。是 T2251_.64.0217a02: 使尼在彼僧中白四羯磨竟時也。如教人 T2251_.64.0217a03: 殺。彼斷命之時。此能教人即觸殺罪。南山等
T2251_.64.0217a06: 不爾者。答。受戒是要期思願滿足爲義。殺 T2251_.64.0217a07: 盜損境爲義。故不相竝。然四分律尼犍度 T2251_.64.0217a08: 云。彼使應還尼寺内語言。大姊汝已受戒 T2251_.64.0217a09: 竟。慈恩等依之。若法礪意引五分已云。此 T2251_.64.0217a10: 律文略。直言汝已受具足。飾宗記云。次例 T2251_.64.0217a11: 此律亦應具贈大僧羯磨。故云此律文略。 T2251_.64.0217a12: 直言汝已受具足竟
T2251_.64.0217a15: 河。北至嗢尸羅山。此限域外名曰邊國。内 T2251_.64.0217a16: 名中方。正理。顯宗。雜心竝云持律爲第五。 T2251_.64.0217a17: 舊論云。由能持毘那耶爲第五。光寶從論。 T2251_.64.0217a18: 和上不久數。必須一人持律者。表無表章
T2251_.64.0217a22: 第五人。和上不入其數。同僧祇律。若減不 T2251_.64.0217a23: 成。闕法事故。既爾即應四人。羯磨一人。表 T2251_.64.0217a24: 白大徳僧聽。餘三非僧。或應白自。以要四 T2251_.64.0217a25: 人方成僧故。故五人中一持羯磨。一爲和 T2251_.64.0217a26: 上。羯磨牒名。餘三僧體正所和白。故邊地 T2251_.64.0217a27: 極少猶五人辨法事。摩得勒伽論。邊地多僧。 T2251_.64.0217a28: 但取五人得名受具。僧得可呵罪。又云。僧 T2251_.64.0217a29: 祇律是大衆部四種得戒。乃至三十衆。彼律 T2251_.64.0217b01: 云。和上十種内不名受具合十一人。四分 T2251_.64.0217b02: 等但言十種。和上在中。此中有釋謂十誦 T2251_.64.0217b03: 同僧祇。慈恩自義二誦不同。邊五中十各唯 T2251_.64.0217b04: 五十。以和上入其數故。又律中唯言持 T2251_.64.0217b05: 律五人。不如今論言第五。故拾毘尼義鈔
T2251_.64.0217b08: 解羯磨。六人數足。故十人不言持律。邊地 T2251_.64.0217b09: 開法要須五人皆持律如伽論。智周決擇
T2251_.64.0217b12: 云。五人悉皆清淨。言持律者。是知法人。知 T2251_.64.0217b13: 法人羯磨人也。餘四人者清淨即得。今觀。後 T2251_.64.0217b14: 爲正檢倶舍。皡案。中十既不皆持律。邊國 T2251_.64.0217b15: 何五皆持律。又以少僧許五。若擇五持律。 T2251_.64.0217b16: 何日當得戒。又今論。正理。顯宗。舊論。及雜 T2251_.64.0217b17: 心等悉云第五。光寶解爲勝
T2251_.64.0217b21: 是善受具足戒。若結白四羯磨後。歸依三
T2251_.64.0217b29: 何故諸尼無三歸得。無賢首故。南山不爾。
T2251_.64.0217c04: 云。宿業力故應三語得戒者。三語而止。三 T2251_.64.0217c05: 歸亦爾。自然使爾。薩婆多論第二曰。爾時 T2251_.64.0217c06: 世人棄俗入道。若應三語得戒者。三語則 T2251_.64.0217c07: 止。若應三歸得戒者。三歸則止。以業力自 T2251_.64.0217c08: 然使爾。謂六十賢部等者。麟云。謂六十賢人
T2251_.64.0217c15: 先度五人。共佛六羅漢。次度耶輸伽子 T2251_.64.0217c16: 爲七。次度耶輸伽同友四人爲十一。次度 T2251_.64.0217c17: 耶輸同友五十人爲六十一。次度如來同友 T2251_.64.0217c18: 五十人爲一百十一。次度那羅陀梵志爲 T2251_.64.0217c19: 百十二。故時世間有百十一羅漢。共佛爲 T2251_.64.0217c20: 百十二。此中六十一除佛爲六十。今云。彼 T2251_.64.0217c21: 中五比丘等是見諦得非三歸得。圓底方蓋
T2251_.64.0217c24: 即是也。又五分十五所謂於婆羅林六十人
T2251_.64.0217c29: 受戒。是非世尊親教。故今擧六十賢部
T2251_.64.0218a08: 應至其文辨釋。於前解釋爲不可。以未 T2251_.64.0218a09: 了其文義故。又光記於此。及於受生必具
T2251_.64.0218a13: 足。依光寶辨之。今亦述之。論主意以今 T2251_.64.0218a14: 文爲定。下論受生具二文簡別自然見道 T2251_.64.0218a15: 不從他受。而云欲無無表離表而發。約彼 T2251_.64.0218a16: 有部義。以作。非依自本意。故不相違。光
T2251_.64.0218a19: 兩釋。初叙餘師義者非也。應言有部義。
T2251_.64.0218a22: 當解今文。是亦臆鑿不足爲言。答下
T2251_.64.0218a25: 彼有餘師者。即今論主義同也。彼正理師意 T2251_.64.0218a26: 全非論主義。何以彼爲後解可解今文。 T2251_.64.0218a27: 後引婆沙兩説。亦合上二解。是實誤合。何
T2251_.64.0218b02: 解一切依表之義。彼婆沙約現故。若依過
T2251_.64.0218b05: 無表離表而發。最得婆沙意。次引正理云 T2251_.64.0218b06: 與婆沙不同。破光令同。而述今論文意 T2251_.64.0218b07: 及正理旨。竝皆有眼目。又擧下文捨置和 T2251_.64.0218b08: 會。猶至十六卷一向不言之。實是高見最 T2251_.64.0218b09: 可稱焉
T2251_.64.0218b13: 何法。後時與名相違釋。竝問名體。此中 T2251_.64.0218b14: 第二釋爲正。符義故。順舊論及正理等故
T2251_.64.0218b19: 増語。舊論答曰。此名顯有爲法義。今増 T2251_.64.0218b20: 語者。當舊論名字。諸行當彼有爲法。故知 T2251_.64.0218b21: 猶言總時名諸行。而云増語。多類名非一 T2251_.64.0218b22: 名故。時無別體依法而立故。重意云。隨諸 T2251_.64.0218b23: 行上増語。故云諸行増語。如光闇上立晝 T2251_.64.0218b24: 夜増語。光三解。初諸行之増語。寄思増語。 T2251_.64.0218b25: 次文改増語諸行。眼著諸行後諸行與増 T2251_.64.0218b26: 語相違釋。今云。初釋非。唯答問名故。次 T2251_.64.0218b27: 云増語所顯諸行非也。諸行豈是時體。所引 T2251_.64.0218b28: 婆沙當今晝夜。全非諸行也。年月等豈是 T2251_.64.0218b29: 諸行。不可爲雷同。第三大非也
T2251_.64.0218c05: 有何咎耶
T2251_.64.0218c09: 夜。故應有法能爲障礙。此中光釋非也。不 T2251_.64.0218c10: 順必應有言。舊論亦云應有法能遮。復不
T2251_.64.0218c13: 便捨。光依彼何。答。彼唯示時限非能遮 T2251_.64.0218c14: 法。若依彼者猶非也
T2251_.64.0218c17: 受得。論主意朋經部故結不違理。標別毘
T2251_.64.0218c20: 若成律儀許無失。已不爾。故唯今就増多 T2251_.64.0218c21: 日受得
T2251_.64.0218c24: 或父母子等自相教習故。得由他或不由 T2251_.64.0218c25: 他。二皆無違。不同小乘不律儀不從他 T2251_.64.0218c26: 得
T2251_.64.0219a03: 約所熏。二約能熏。三四亦如是。而初二 T2251_.64.0219a04: 意樂即爲思種子。後二思種心所能相應。意 T2251_.64.0219a05: 樂所相應別法。故加相應言。異前二釋而 T2251_.64.0219a06: 已。今云。論意欲造惡不善現行意樂思所 T2251_.64.0219a07: 熏成種子。微細相續不捨名不律儀。論十
T2251_.64.0219a12: 日。黒月亦有三受齋日。如白月數。雜含四
T2251_.64.0219a22: 戒。彼有餘縁。午前不憶。食已方憶深生悔 T2251_.64.0219a23: 愧。即請戒師。如法受者。亦得此戒
T2251_.64.0219a29: 長養。闍那崛多曰。烏晡沙他此言受齋。亦
T2251_.64.0219b03: 長養善法持自心。故名褒灑陀。又褒灑同 T2251_.64.0219b04: 前。陀是淨除義謂増長善法。淨除不善故 T2251_.64.0219b05: 如是竝是受八戒近住人。與五戒近事別
T2251_.64.0219b12: 稱布沙陀是異名。新舊諸論分明。然義解哲
T2251_.64.0219b15: 僞僻。正從本音云鄔婆塞迦。唐翻善宿也。 T2251_.64.0219b16: 故成論曰。此人善能離破戒宿。古録以爲清 T2251_.64.0219b17: 信士者。清是離過之名。信爲入道之本。士
T2251_.64.0219c02: 雖三藏親承傳謬得免耳。故起世本經 T2251_.64.0219c03: 七音釋云。烏晡沙他此云増長。謂受持齋
T2251_.64.0219c06: 婆娑。翻爲近住。兩名既別。不應八戒名優 T2251_.64.0219c07: 婆塞故
T2251_.64.0219c12: 也
T2251_.64.0219c16: 露體而臥。無所覺知。佛將阿經行見之。 T2251_.64.0219c17: 乃集僧衆制飮酒戒之因縁。彼總有七 T2251_.64.0219c18: 説
T2251_.64.0219c24: 行。離虚誑語。離飮諸酒諸放逸處。離歌舞倡
T2251_.64.0219c27: 若依後師意合歌舞香鬘。故婆沙曰。問。此 T2251_.64.0219c28: 有九支。何以言八。答。二合爲一。故説八 T2251_.64.0219c29: 支。謂離塗飾香鬘與離歌舞倡妓。同於莊 T2251_.64.0220a01: 嚴處轉。故合立爲一。若依大乘。報恩經第
T2251_.64.0220a10: 經等。雖有少異亦同中含。此等竝同今論
T2251_.64.0220a13: 大小兩手各有異説
T2251_.64.0220a17: 食。得&K飮蜜漿。齋日如是持意如阿羅漢。是 T2251_.64.0220a18: 爲八戒。論主出違教失。寶疏科名爲得。光 T2251_.64.0220a19: 記云經部破非也。既破有餘師。何必經部。
T2251_.64.0220a22: 曰。經云由離非時食是第八分。既爲八數 T2251_.64.0220a23: 非此外有八故。二違支言。以非時食爲支
T2251_.64.0220a26: 遮體助支別執。謂八支齋各有我今等文 T2251_.64.0220a27: 故。是故舊論。正理竝如今。非必同文故來」
T2251_.64.0220b01: 一科。正理論無。直以次婆沙説爲答。光記 T2251_.64.0220b02: 爲經部亦非也
T2251_.64.0220b05: 名爲近住亦近住支。準彼亦是齋。與近住
T2251_.64.0220b09: 破。最爲妙。得旨可識 T2251_.64.0220b10: 近住餘亦有 圓暉云。餘謂三歸也。不受近
T2251_.64.0220b17: 戒問已下爲後卷第二十卷。由此寶師如是 T2251_.64.0220b18: 分節。今按。光屬後段爲勝。由此展轉後頌 T2251_.64.0220b19: 起故。正理云豈不等乘前而爲起後。若無 T2251_.64.0220b20: 後頌豈有此文。顯宗分文前後兩卷。但是 T2251_.64.0220b21: 後人綴紙者所爲不預造者。何可爲因由。 T2251_.64.0220b22: 於此論。正理等文中。前後卷文屬當。錯濫 T2251_.64.0220b23: 不少故。準舊論即成近事下有爲不爾三 T2251_.64.0220b24: 字。今亦脱爲不爾耶一句。義通故。此契
T2251_.64.0220b27: 訶男。在家清白修習淨住男相成就。作是説 T2251_.64.0220b28: 言。我今盡壽歸佛歸法歸比丘僧爲優婆
T2251_.64.0220c02: 是義故名優婆塞。汝即其人。此兩文更無
T2251_.64.0220c05: 持。我是近事。我從今日乃至命終護生歸淨 T2251_.64.0220c06: ○健駄羅國諸論師言。唯受三歸。及律儀缺 T2251_.64.0220c07: 減悉成近事○迦濕彌羅國諸論師言。無 T2251_.64.0220c08: 有唯受三歸及缺減律儀名爲近事
T2251_.64.0220c17: 餘經。故知此論意。彼此共許是別經。又二本 T2251_.64.0220c18: 現流大名經無有此文。又婆沙百二十四
T2251_.64.0220c24: 無之。此經文句從容而有別誦。西天異解。
T2251_.64.0220c27: 日乃至命終護生歸淨。健駄羅國師言。惟 T2251_.64.0220c28: 受三歸。及律儀缺減悉成近事。然契經文彼
T2251_.64.0221a02: 令前三歸得堅牢。故經文非無義。若不護 T2251_.64.0221a03: 生歸非淨故。問。若缺減成近事。便爲善順 T2251_.64.0221a04: 一分等言。所以者何。若受一名一分。受二
T2251_.64.0221a07: 不同授與律儀。亦不一種。如諸近事不 T2251_.64.0221a08: 樂捨家。爲攝引故。佛隨其意。於五學處 T2251_.64.0221a09: 多少受得。故彼律儀有缺減受。苾芻策意 T2251_.64.0221a10: 樂捨家。爲安立故。制具律儀。具受乃得。故 T2251_.64.0221a11: 彼律儀爲缺減受。以是世尊内眷屬故。迦 T2251_.64.0221a12: 濕彌羅國師云。無有唯受三歸及缺減律 T2251_.64.0221a13: 儀名爲近事。前經由此表。既得三歸。亦得 T2251_.64.0221a14: 律儀。故得近事。然護生者。一説。約離殺生。 T2251_.64.0221a15: 以此爲依餘四成立。五學處中彼爲勝故。 T2251_.64.0221a16: 一説。護生言通五戒。以護衆生。不殺盜淫 T2251_.64.0221a17: 妄語飮酒故。然有別誦言捨生者。此意捨 T2251_.64.0221a18: 殺生等。略去殺等但信捨生。又捨生言。顯 T2251_.64.0221a19: 於生類捨損惱事。即五律儀皆爲防遮損 T2251_.64.0221a20: 生事故。問。若惟自誓得。何故復説五學處。 T2251_.64.0221a21: 答。未了知彼差別相。欲令知故復説。問。若 T2251_.64.0221a22: 爾何故説有一分等優婆索迦耶。答。此説 T2251_.64.0221a23: 持位。非説受位 尊者僧伽筏蘇。分同前 T2251_.64.0221a24: 二師説。彼説無有唯三歸得。然有缺減得。 T2251_.64.0221a25: 如是説者説無唯三歸得。亦無缺減得。如
T2251_.64.0221a28: 婆塞。當證盡壽捨衆生受歸依心情淨。乃 T2251_.64.0221a29: 至第三口作得優婆塞律儀。問。此是離殺生 T2251_.64.0221b01: 口作。何得餘律儀耶。答。當知除等故。應 T2251_.64.0221b02: 説我盡壽捨衆生等。如戒等取除等故名 T2251_.64.0221b03: 戒取。彼亦如是。復次捨衆生者。謂捨自衆 T2251_.64.0221b04: 生故。從今乃至捨自衆生。所受戒終不毀 T2251_.64.0221b05: 犯。復次波羅提木叉律儀於衆生處得。彼 T2251_.64.0221b06: 作是説。我從今日。不殺衆生。亦於彼不 T2251_.64.0221b07: 盜不邪婬不妄語。以護彼故不飮酒。正 T2251_.64.0221b08: 理。顯宗亦如婆沙。初擧護生經約離殺。次
T2251_.64.0221b11: 三歸得八戒不。若不受三歸得十戒不。 T2251_.64.0221b12: 若不白四羯磨得具足不。答曰。一切不得。 T2251_.64.0221b13: 若欲受五戒先受三歸。受三歸竟爾時得 T2251_.64.0221b14: 五戒。所以説五戒名者。欲使前人識五戒 T2251_.64.0221b15: 名字故。白四羯磨竟已得具戒。所以説四 T2251_.64.0221b16: 依四墮十三僧殘者。但爲知故説也。有言。 T2251_.64.0221b17: 受三歸竟説不殺一戒。爾時得戒。所以説 T2251_.64.0221b18: 一戒得五戒者。爲能持一戒。五戒盡能持 T2251_.64.0221b19: 故。有以五戒勢分相著故。兼本意誓受五 T2251_.64.0221b20: 戒故。有言受五戒竟然後得戒。於諸説中。 T2251_.64.0221b21: 受三歸已得五戒者。此是定義。如白四羯 T2251_.64.0221b22: 磨法。若受八戒。若受十戒。如五戒説。若五 T2251_.64.0221b23: 戒十戒八戒但受三歸已便得戒。若得具 T2251_.64.0221b24: 足。要白四羯磨而得具戒。不以三歸也。凡 T2251_.64.0221b25: 具戒者功能深重不以多縁多力。無由致 T2251_.64.0221b26: 得。是故七師七僧白四羯磨而後得也。五戒 T2251_.64.0221b27: 八戒十戒功能力少。是故若受三歸即得戒。
T2251_.64.0221c01: 證云。欲受五戒先受三歸。三歸竟爾時已 T2251_.64.0221c02: 得五戒名者。乃至其猶白四已爲説相等。 T2251_.64.0221c03: 爲知故説。然尋多論總有三釋。何者。章中 T2251_.64.0221c04: 引初釋亂次。又釋云。有言○有云○初説
T2251_.64.0221c07: 者。無但三歸即成近事。何故兩論如是相 T2251_.64.0221c08: 違。今詳。多論譯人不善致令上代稍爲謬 T2251_.64.0221c09: 解。今準婆沙。實同多論。婆沙百二十四引
T2251_.64.0221c12: 多論中初釋意。顯具誦經文。自誓竟時名三 T2251_.64.0221c13: 歸竟。三歸竟已得五戒者。即經文中誓護 T2251_.64.0221c14: 生。故得五戒。第二第三兩釋本意。但釋其 T2251_.64.0221c15: 護生之言。非是違初釋道理。而譯論人妄 T2251_.64.0221c16: 判是非云初釋定。蓋非梵本有此評語。承 T2251_.64.0221c17: 前已來經律論師不尋文相。謬與人受不 T2251_.64.0221c18: 謹經文。定不得戒。雜心第十三亦依經文。
T2251_.64.0221c22: 善成。疏中立義應更息釋。疏云。答此謂心 T2251_.64.0221c23: 期者標也。以説相多少故令受者五期十等 T2251_.64.0221c24: 隨心所相者釋也。辭句各別者。翻邪三歸及 T2251_.64.0221c25: 五八戒。諸經論師竝云。我某甲歸依佛竟。歸 T2251_.64.0221c26: 依法竟。歸依僧竟。從今以往稱佛爲師。更
T2251_.64.0221c29: 論初説定評語。實是梵本有。理符順故。何妄 T2251_.64.0222a01: 令無梵本。多論後兩釋。非唯釋護生言。剋 T2251_.64.0222a02: 定發戒時。第二釋受三歸竟説不殺一戒。 T2251_.64.0222a03: 未説餘四戒其時戒發。第三説受三歸竟。 T2251_.64.0222a04: 次具説五戒已其時得戒。初學勿迷矣
T2251_.64.0222a11: 爲捨殺義哉。何從而得殺字乎。今通云。既 T2251_.64.0222a12: 説戒相者。云捨生非捨殺生義何爲。是略 T2251_.64.0222a13: 説
T2251_.64.0222a16: 竝通。説云爲故。今本爲勝
T2251_.64.0222a21: 依今本。後説戒相豈唯四重。故多論云。説 T2251_.64.0222a22: 四依四墮十三僧殘者。爲令知故
T2251_.64.0222a25: 部以持義通釋。此經正法念處經四十四
T2251_.64.0222b03: 若受三戒餘封二戒。若受四戒餘封一戒。 T2251_.64.0222b04: 若受五戒。當具足持之。此中云受思之。優 T2251_.64.0222b05: 婆塞戒經有一分滿分等名。大乘經非小乘 T2251_.64.0222b06: 所誦也。依此等經經部立分受得。成實
T2251_.64.0222b11: 何唯大名經。而云唯此經中説何耶。答。檢 T2251_.64.0222b12: 兩本大名經。應知其旨。須略辨之。雜含
T2251_.64.0222b15: 足。捨具足。智惠具足。六種優婆塞。次經説 T2251_.64.0222b16: 三歸。及須陀洹。斯陀含。阿那含。四種優婆 T2251_.64.0222b17: 塞。後經説三歸。滿足一切優婆塞事。能自安 T2251_.64.0222b18: 慰不安慰他。自安安他。四種。小本雜含十
T2251_.64.0222b21: 相。又唯此經廣説近事相。餘經我從今等文 T2251_.64.0222b22: 不許説近事相。故云唯此經説
T2251_.64.0222b25: 明三歸體。故前段通八衆非唯近事。何可 T2251_.64.0222b26: 屬前段。寶疏非也
T2251_.64.0222b29: 林。五種次第無之。又解。約成弘次第。謂由
T2251_.64.0222c05: 學法名歸佛。不歸佛所成就無諍等有漏 T2251_.64.0222c06: 法。自性不解脱故。以是故當知亦除生身。 T2251_.64.0222c07: 今云但。簡有漏及依身
T2251_.64.0222c10: 及依身。而離依身無有佛何。通此有二 T2251_.64.0222c11: 釋。初約能所依。謂諸功能中。彼能成無學法 T2251_.64.0222c12: 殊勝故。所依身從彼名佛。二約能所得。能 T2251_.64.0222c13: 得人從所得法名佛。謂以得彼能成無學 T2251_.64.0222c14: 法故。能得人能覺一切法故名佛。覺一切 T2251_.64.0222c15: 者。光有三釋。準此論綴文第一爲勝。何者。 T2251_.64.0222c16: 由得彼法覺一切故。如有漏惠者。不由
T2251_.64.0222c19: 準彼文一切言非即所覺法。佛越覺一切 T2251_.64.0222c20: 覺。故言能覺一切
T2251_.64.0222c23: 非學非無學法及生身。以有漏故。亦非等 T2251_.64.0222c24: 僧可壞故。對前局無學通有學。故云通」
T2251_.64.0222c27: 學法。從所得且僧稱名能得人
T2251_.64.0223a01: 法方有比丘衆。當預自歸。即受教各三自
T2251_.64.0223a04: 斯那。跋陀羅利。闍那窟多曰。帝梨富婆此云 T2251_.64.0223a05: 胡苽。跋梨迦此言金挺。前代譯稱提謂波 T2251_.64.0223a06: 利梵音楚夏。未知孰是。按本行集經。中本 T2251_.64.0223a07: 起諸經皆曰此時授三歸五戒。瑞應經。因果 T2251_.64.0223a08: 經曰。唯授三歸。後耶舍父始受五戒。考之 T2251_.64.0223a09: 他經律二商主受五戒者。摩訶僧祇師之 T2251_.64.0223a10: 説。如薩婆多師。但受三歸而止。雜含二十
T2251_.64.0223a13: 不飮酒。準之何是薩婆多。唯三歸而止
T2251_.64.0223a16: 三明歸依義。初中有四。一外人。二婆沙 T2251_.64.0223a17: 師答。三論主依本論破婆沙義。四叙異説。 T2251_.64.0223a18: 光師云。論主或叙經部者不可也。寶疏
T2251_.64.0223a25: 主意。本論不言唯。故不遮生身
T2251_.64.0223a28: 論意各別。後約試驗。寶疏破光第二釋最 T2251_.64.0223a29: 爲允當。而作自解鑿之甚。彼以問中此歸 T2251_.64.0223b01: 依之此言爲要。云此律儀能歸依。此之歸 T2251_.64.0223b02: 依別體依主也。此義大誤也。上明三歸。故
T2251_.64.0223b05: 説律儀。何指律儀爲此。又若欲令律儀
T2251_.64.0223b08: 法僧者。豈如汝釋。然歸依受律儀之方便 T2251_.64.0223b09: 故。婆沙中歸依次有歸依律儀問答而云。三 T2251_.64.0223b10: 歸爲門得律儀故。此論結文亦三歸依受 T2251_.64.0223b11: 律儀處方便門。兩論無有異也。又汝辨通 T2251_.64.0223b12: 別者。混同歸依歸敬。夫三歸依必由三。歸 T2251_.64.0223b13: 敬不論一多。亦歸依正語表。歸敬正通三 T2251_.64.0223b14: 業故。今解有二義。一者光第一爲勝。此論 T2251_.64.0223b15: 不婆沙評家爲是非一也。凡三歸唱我從 T2251_.64.0223b16: 今日歸依佛法僧。故語表爲自性。雜心十
T2251_.64.0223b19: 業自性。戒自性故。二曰。此論不違婆沙評 T2251_.64.0223b20: 家。不言唯故。約顯成表云語表。彼評家意 T2251_.64.0223b21: 從此至彼。受三歸是由身業。此身語不離 T2251_.64.0223b22: 心。顯親疎別在及言。雖身語亦有親疎。 T2251_.64.0223b23: 對心倶親故總云身語。此論且約親故。但 T2251_.64.0223b24: 言語表。由此正理師具分別約自性體。但 T2251_.64.0223b25: 取語表。竝眷屬通五蘊。身業亦有眷屬中。 T2251_.64.0223b26: 是故三論文異。義趣不相違。問。若爾婆沙前 T2251_.64.0223b27: 四説不言唯。何爲評家所簡。答。雖不言 T2251_.64.0223b28: 唯多説相對互異。猶如言唯。彼初説唯約 T2251_.64.0223b29: 名句文。第二唯語。第三唯身語。第四唯信。 T2251_.64.0223c01: 竝不盡法。故爲所簡
T2251_.64.0223c06: 寶名。覆護。歸依趣向義。應云歸趣佛覆護。 T2251_.64.0223c07: 僧法亦如是也
T2251_.64.0223c13: 趣。光記釋道諦能趣安隱涅槃得論意。然 T2251_.64.0223c14: 圓暉。知永知八二句總爲道諦。趣安隱涅槃 T2251_.64.0223c15: 句爲滅諦者。迷涅槃言未見趣言。而知永 T2251_.64.0223c16: 知八二知字如何之。又四諦不次
T2251_.64.0223c21: 三歸。二者直受三歸。所以爾者。當爾之時 T2251_.64.0223c22: 未制二百五十戒乃至八齋。以是義故直
T2251_.64.0223c27: 雖先於此得離邪婬。後爲自妻。正行非 T2251_.64.0223c28: 邪。故不犯戒。以本立誓唯言離欲邪行 T2251_.64.0223c29: 故。勿謂但於彼可爲妻一分女得別脱 T2251_.64.0224a01: 戒。總於一切唯離邪婬
T2251_.64.0224a08: 酒戒則總毀犯諸餘律義。餘則不爾。曾聞 T2251_.64.0224a09: 有一鄔波索迦。禀性仁賢受持五戒。專精不 T2251_.64.0224a10: 犯。後於一時。家屬大小當爲賓客。彼獨不 T2251_.64.0224a11: 往。留食供之時至取食。鹹味多故須臾増 T2251_.64.0224a12: 渇。見一器中有酒如水。爲渇所逼遂取 T2251_.64.0224a13: 飮之。爾時便犯離飮酒戒。時有隣鷄。來入 T2251_.64.0224a14: 其舍。盜心捕殺。烹煑而噉。於此復犯離殺 T2251_.64.0224a15: 盜戒。隣女尋雞來入其室。復次威力強逼交 T2251_.64.0224a16: 通。縁此更犯離邪行戒。隣家憤怒將至官 T2251_.64.0224a17: 司。時斷事者訊問所以。彼皆拒諱。因斯又 T2251_.64.0224a18: 犯離妄語戒。如是五戒皆因酒犯故。遮罪 T2251_.64.0224a19: 中猶制飮酒
T2251_.64.0224a23: 遮罪。又若唯託染汚心行。是性罪相。若有 T2251_.64.0224a24: 亦託不染汚心行。是名遮罪
T2251_.64.0224a27: 者。私爲此説者。不爾前代律論豈得無此
T2251_.64.0224b02: 除性罪。何者性罪。是我爲優婆塞所立學
T2251_.64.0224b08: 氏疑之。令釋摩訶男問世尊。世尊言。百 T2251_.64.0224b09: 手將命終。受持淨戒捨離飮酒。然後命終。 T2251_.64.0224b10: 故記須陀洹。勿是此經。若依舊論云。復次
T2251_.64.0224b18: 養。受近事女請。鹽味多故。須臾増渇求飮 T2251_.64.0224b19: 水。近事女思惟。尊者所食極爲肥膩。若飮 T2251_.64.0224b20: 冷水或當疾遂。便設方便授以清酒。將至 T2251_.64.0224b21: 寺醉悶。衣鉢等狼藉在地。露形而臥。世尊 T2251_.64.0224b22: 將阿經行見之。集僧衆告曰。如來種種 T2251_.64.0224b23: 方便訶毀酒過。汝等若稱佛爲師者。自今 T2251_.64.0224b24: 日已往下至茅端所沾。酒渧亦不得飮
T2251_.64.0224b27: 有三。初牒。次正通。後令失。正念展轉因。何 T2251_.64.0224b28: 故。具慚以不失正念故。失正念則闕慚 T2251_.64.0224b29: 羞故。故舊論云。由諸聖人慚羞失念事。因 T2251_.64.0224c01: 此失念。是故一滴亦不許飮。然光記云又 T2251_.64.0224c02: 復自恐失正念者。不順論也
T2251_.64.0224c07: 除其心。佛説持齋經云。不飮酒去放逸意。 T2251_.64.0224c08: 又次下引契經是也
T2251_.64.0224c11: 之後當入太山地獄。四分律十六明十失 T2251_.64.0224c12: 中。第十曰。身壞命終墮三惡道。通釋有三。 T2251_.64.0224c13: 初約惡行相續不息。次約惡業能引發。後 T2251_.64.0224c14: 約惡業助補。後二如次五三囀異
T2251_.64.0224c19: 諸酒者。謂飮咽歠如上諸酒名飮諸酒。放 T2251_.64.0224c20: 逸處者。謂上諸酒飮已能令心生憍傲昏醉 T2251_.64.0224c21: 狂亂不識尊卑。重惑惡業皆因此起。放逸
T2251_.64.0224c24: 論意也。此中初依經問起。此三名依法蘊 T2251_.64.0224c25: 足兩釋。初説三種竝相違。後説窣羅之末 T2251_.64.0224c26: 陀。迷麗耶之末陀。竝第六詞同體依主於末 T2251_.64.0224c27: 陀酒西方有通別。此論依後説辨釋經文。 T2251_.64.0224c28: 何故爾者。明顯示飮酒不飮酒差別故。十誦
T2251_.64.0225a02: 論音釋亦爾。窣羅。此音釋云米酒。彼云糓。 T2251_.64.0225a03: 義不異。迷麗耶。此論。法蘊音釋云雜酒。彼 T2251_.64.0225a04: 云甘蔗。倫記云。今云一切窣羅。若者是米酒 T2251_.64.0225a05: 也。迷隷耶者。景基同云藥種。泰。測等云。是 T2251_.64.0225a06: 苷蔗等根莖枝葉酒。末陀者。此云蒲桃酒。十 T2251_.64.0225a07: 誦十七云。酒有二種。糓酒。木酒。糓酒者用 T2251_.64.0225a08: 食。用麯。用米。或用根莖葉華果。用種子。 T2251_.64.0225a09: 用諸菜草。雜用酒也。木酒者不用食麯米。 T2251_.64.0225a10: 但用根莖花葉果。若用種種子造酒。酒色 T2251_.64.0225a11: 香味。能醉人。復不用根莖葉等。但用諸種 T2251_.64.0225a12: 子諸菜和合作酒。飮皆醉人。皆名飮酒
T2251_.64.0225a17: 物酒。此二有時未至。及已度令醉位不名 T2251_.64.0225a18: 令醉。爲除此故説令醉。檳榔子及倶陀婆 T2251_.64.0225a19: 糓亦能令醉。爲除此故説酒及酒類。眞諦 T2251_.64.0225a20: 三藏準釋義以末陀翻令醉。令知非別體。 T2251_.64.0225a21: 最得論旨。然玄應。及寶疏翻此論末陀。爲 T2251_.64.0225a22: 蒲桃酒。混法蘊足初説。音釋亦非也。答中 T2251_.64.0225a23: 有二。初解上七字。辨可飮不可飮差別。第 T2251_.64.0225a24: 二解下三字。辨名放逸處義。初中亦有二。 T2251_.64.0225a25: 初以下簡上寛。此中初釋前二名。後釋末 T2251_.64.0225a26: 陀。此中先所簡位。次得名位。後結也。然以 T2251_.64.0225a27: 下。二以上二簡下寛。如大乘阿毘達磨上 T2251_.64.0225a28: 下互有所簡同體依士釋也 T2251_.64.0225a29: 阿毘達磨倶舍論卷第十四法義 T2251_.64.0225b01: T2251_.64.0225b02: T2251_.64.0225b03: T2251_.64.0225b04: T2251_.64.0225b05: T2251_.64.0225b06: T2251_.64.0225b07: T2251_.64.0225b08: T2251_.64.0225b09: T2251_.64.0225b10: T2251_.64.0225b11: T2251_.64.0225b12: T2251_.64.0225b13: T2251_.64.0225b14: T2251_.64.0225b15: T2251_.64.0225b16: T2251_.64.0225b17: T2251_.64.0225b18: T2251_.64.0225b19: T2251_.64.0225b20: T2251_.64.0225b21: T2251_.64.0225b22: T2251_.64.0225b23: T2251_.64.0225b24: T2251_.64.0225b25: T2251_.64.0225b26: T2251_.64.0225b27: T2251_.64.0225b28: T2251_.64.0225b29: T2251_.64.0225c01: T2251_.64.0225c02: T2251_.64.0225c03: T2251_.64.0225c04: T2251_.64.0225c05: T2251_.64.0225c06: T2251_.64.0225c07: T2251_.64.0225c08: T2251_.64.0225c09: T2251_.64.0225c10: T2251_.64.0225c11: T2251_.64.0225c12: T2251_.64.0225c13: T2251_.64.0225c14: T2251_.64.0225c15: T2251_.64.0225c16: T2251_.64.0225c17: T2251_.64.0225c18: T2251_.64.0225c19: T2251_.64.0225c20: T2251_.64.0225c21: T2251_.64.0225c22: T2251_.64.0225c23: T2251_.64.0225c24: T2251_.64.0225c25: T2251_.64.0225c26: T2251_.64.0225c27: T2251_.64.0225c28: T2251_.64.0225c29: T2251_.64.0226a01: T2251_.64.0226a02: T2251_.64.0226a03: T2251_.64.0226a04: T2251_.64.0226a05: T2251_.64.0226a06: T2251_.64.0226a07: T2251_.64.0226a08: T2251_.64.0226a09: T2251_.64.0226a10: T2251_.64.0226a11: T2251_.64.0226a12: T2251_.64.0226a13: T2251_.64.0226a14: T2251_.64.0226a15: T2251_.64.0226a16: T2251_.64.0226a17: T2251_.64.0226a18: T2251_.64.0226a19: T2251_.64.0226a20: T2251_.64.0226a21: T2251_.64.0226a22: T2251_.64.0226a23: T2251_.64.0226a24: T2251_.64.0226a25: T2251_.64.0226a26: T2251_.64.0226a27: T2251_.64.0226a28: T2251_.64.0226a29: T2251_.64.0226b01: T2251_.64.0226b02: T2251_.64.0226b03: T2251_.64.0226b04: T2251_.64.0226b05: T2251_.64.0226b06: T2251_.64.0226b07: T2251_.64.0226b08: T2251_.64.0226b09: T2251_.64.0226b10: T2251_.64.0226b11: T2251_.64.0226b12: T2251_.64.0226b13: T2251_.64.0226b14: T2251_.64.0226b15: T2251_.64.0226b16: T2251_.64.0226b17: T2251_.64.0226b18: T2251_.64.0226b19: T2251_.64.0226b20: T2251_.64.0226b21: T2251_.64.0226b22: T2251_.64.0226b23: T2251_.64.0226b24: T2251_.64.0226b25: T2251_.64.0226b26: T2251_.64.0226b27: T2251_.64.0226b28: T2251_.64.0226b29: T2251_.64.0226c01: T2251_.64.0226c02: T2251_.64.0226c03: T2251_.64.0226c04: T2251_.64.0226c05: T2251_.64.0226c06: T2251_.64.0226c07: T2251_.64.0226c08: T2251_.64.0226c09: T2251_.64.0226c10: T2251_.64.0226c11: T2251_.64.0226c12: T2251_.64.0226c13: T2251_.64.0226c14: T2251_.64.0226c15: T2251_.64.0226c16: T2251_.64.0226c17: T2251_.64.0226c18: T2251_.64.0226c19: T2251_.64.0226c20: T2251_.64.0226c21: T2251_.64.0226c22: T2251_.64.0226c23: T2251_.64.0226c24: T2251_.64.0226c25: T2251_.64.0226c26: T2251_.64.0226c27: T2251_.64.0226c28: T2251_.64.0226c29: T2251_.64.0227a01: T2251_.64.0227a02: T2251_.64.0227a03: T2251_.64.0227a04: 豐山上毛沙門快道記 T2251_.64.0227a05: 此別解脱等 前卷一品總明三種。故言此。 T2251_.64.0227a06: 三種標章在前卷初。光明得處。時同異 T2251_.64.0227a07: 者非也。雖文中論時寄時論法。非論但時 T2251_.64.0227a08: 差別。竝皆是處別。寶疏但明所從得處
T2251_.64.0227a12: 情等者。光有三解。第一封著二言第三謬 T2251_.64.0227a13: 迷正理文。中間二類二之解。獨爲最妙。謂不 T2251_.64.0227a14: 言二種。言類故。故舊論曰。從二者謂衆生 T2251_.64.0227a15: 名。非衆生名。又性罪處。假制罪處。彼正理文 T2251_.64.0227a16: 釋情非情通性遮義。全非二類釋。故寶師 T2251_.64.0227a17: 標二種二。而證正理。可謂有眼目
T2251_.64.0227a22: 竝取無妨。各含理。於中第二顯然。順正理 T2251_.64.0227a23: 故
T2251_.64.0227a26: 心是通三世。故戒亦通。非唯通心故能縁 T2251_.64.0227a27: 法縁法是斷惡。是故不依教受。故應具 T2251_.64.0227a28: 五義。寶師引正理。同光第三。釋云縁三 T2251_.64.0227a29: 世。同第四。斷惑者同第五。思之
T2251_.64.0227b04: 來故非別解脱。第三現在故別脱。根本故定 T2251_.64.0227b05: 道。第四去來故無別脱。加行等故非定道。 T2251_.64.0227b06: 對前所説。其義理明
T2251_.64.0227b09: 者。爲直從惡業得。爲從惡業所起處起。 T2251_.64.0227b10: 然不得直從惡業。善惡相反。明來闇去故。 T2251_.64.0227b11: 故加處言遮彼相濫。今約近擧第三句。云 T2251_.64.0227b12: 現世惡業道。爲攝第一句加行等更云等。 T2251_.64.0227b13: 且約現二句而云應言現處。影顯第二第 T2251_.64.0227b14: 四句。善惡相反義易知。故且約現也。正理 T2251_.64.0227b15: 有救。光師破之爲是。寶擧正理未辨者非 T2251_.64.0227b16: 也。舊論。前第一句下加處言。而無此一段。 T2251_.64.0227b17: 按是但言質不關細義。故以爲爾。所謂譯 T2251_.64.0227b18: 人五失三不易也
T2251_.64.0227b22: 通三。舊論云。此護不護。爲皆從一切境。一 T2251_.64.0227b23: 切分。一切因得爲有異
T2251_.64.0227b26: 支因説不定句屬上爲總釋非也
T2251_.64.0227b29: 第四類應在第三。若如後者。此二四三一 T2251_.64.0227c01: 應爲一二三四。答。是約所遮寛狹。於婆 T2251_.64.0227c02: 沙不立最後句。今立之。故在後。不置第
T2251_.64.0227c07: 與寶同非也。後釋爲勝。今等一日一夜等 T2251_.64.0227c08: 故。舊論曰。我於此護。乃至一月等。是名時 T2251_.64.0227c09: 定分別。彼一年半年云乃至。定知等是一日 T2251_.64.0227c10: 一夜
T2251_.64.0227c13: 餘師婆沙師。四故如是下論主破婆沙師 T2251_.64.0227c14: 取前説。五若爾下乘上前師。六以一切
T2251_.64.0227c21: 律儀可増。即從所能處生非所能處時。律
T2251_.64.0227c25: 者生能處故。如是有何過。謂非捨時應捨 T2251_.64.0227c26: 別解脱律儀。此中以増減失通前爲非 T2251_.64.0227c27: 理。全非總發別發異。然光寶等爲總發別發 T2251_.64.0227c28: 兩家。誤之甚
T2251_.64.0228a03: 彼言有誤。以何知之。此問決出雜心。故 T2251_.64.0228a04: 應言有餘。是標餘説故。於中間有評簡 T2251_.64.0228a05: 釋。若是不爾。何於最後不爲評簡。此中 T2251_.64.0228a06: 有五。初餘師。二婆沙師總非。三餘師徴。 T2251_.64.0228a07: 四婆沙師釋。五餘師絶。今爲對挍出 T2251_.64.0228a08: 舊論。雜心。舊論曰。若從是所能境得護。此 T2251_.64.0228a09: 護則有増減。所能非所能互相轉。故此義自 T2251_.64.0228a10: 成。毘婆沙師説。如是有餘師説。此義不爾
T2251_.64.0228a13: 者不爾。生草處起故。謂能不能。如是説者 T2251_.64.0228a14: 不爾。衆生前後同性。生草等後非性。於此 T2251_.64.0228a15: 論阿羅漢般涅槃同此説。後非性故。此義
T2251_.64.0228a18: 失。而故如是釋於理不然句屬上非也。 T2251_.64.0228a19: 又光釋生草等有兩解。後解爲善。彼共許 T2251_.64.0228a20: 救辨差別故
T2251_.64.0228a23: 限更言等。以此事故。諸經論列數不同婆
T2251_.64.0228b06: 有作儈。音儈。聲類。儈合市人。儈非此義。 T2251_.64.0228b07: 章安曰。是販魚肉典軍之人。又云。是行杖
T2251_.64.0228b11: 龍。婆沙云。爲活命故習呪龍蛇。或言縛
T2251_.64.0228b16: 會呪此龍。令其入火。龍王憂怖遂投帝釋。 T2251_.64.0228b17: 遶座而住。仙人知已更以呪帝與龍。一時 T2251_.64.0228b18: 倶墮。帝釋求哀。得免所患。龍遂死焉。罝弶 T2251_.64.0228b19: 者。應音。子邪切。下渠亮切。爾雅。兎罟謂之 T2251_.64.0228b20: 罝。郭璞曰。罝遮取兎也韻集云。施羂於道 T2251_.64.0228b21: 曰弶。今畋獵家施弶。以取鳥獸者。其形似 T2251_.64.0228b22: 弓也。舊論。云網捕人是事也。婆沙音釋云。 T2251_.64.0228b23: 罝弶兎網也。雜集云罝兎是也
T2251_.64.0228b29: 罪也。易曰。刑法也。井爲刑法也。春秋元命 T2251_.64.0228c01: 苞曰。刑字從刀從井。井以飮人人入井。爭 T2251_.64.0228c02: 水陷於泉。以刀守之。割其情欲人有畏 T2251_.64.0228c03: 愼。但恒等文。似總釋上。然此但局類顯。何 T2251_.64.0228c04: 者。此等雖非正作害。而含害心。故前十二
T2251_.64.0228c11: 故。巧作不律儀故。數習不律儀故。名不律
T2251_.64.0228c15: 故。正理更有三釋。如上引
T2251_.64.0228c20: 答不律儀具不具。三標條兩宗別。寶疏大分 T2251_.64.0228c21: 二爲是。光記未立科名。而亦至下亂文 T2251_.64.0228c22: 屬非也。光記爲經部等爲是。寶疏叙婆
T2251_.64.0228c27: 薩負。應爲經部等。故下標列兩宗豈非 T2251_.64.0228c28: 爲此。第一中有七。此即初也。如文可知
T2251_.64.0229a03: 得不律儀
T2251_.64.0229a06: 時於羊等可爾。今既知至親現非羊等。於 T2251_.64.0229a07: 彼非羊等至親何起。又聖者約容有。永無 T2251_.64.0229a08: 爲羊道理何起
T2251_.64.0229a11: 若爾何過。倶有過失。若唯救親。何破中 T2251_.64.0229a12: 加聖。若唯救聖。一無永作羊理。何可觀 T2251_.64.0229a13: 未來羊。二破中何加親。若竝救者。聖者豈未 T2251_.64.0229a14: 來爲羊。答。但救至親。無聖未來容爲 T2251_.64.0229a15: 羊理故。破中加聖者。羊等有未來爲親爲
T2251_.64.0229a19: 之五蘊。故觀未來羊等自體得。婆沙百十七
T2251_.64.0229a24: 善惡不齊。何得例慈。亦復於聖無有害 T2251_.64.0229a25: 心。何彼心可通
T2251_.64.0229a28: 來容爲親及聖自體。觀彼本來親等。應不
T2251_.64.0229b05: 初正例意汝現羊有害心得惡戒。準例 T2251_.64.0229b06: 彼現親無害心決定。何得惡戒。害心有無 T2251_.64.0229b07: 與惡戒起不起竝是齊等故。如是汝約未 T2251_.64.0229b08: 來有未來例。依現有現例。兩重等 T2251_.64.0229b09: 不得免。應以別道理成汝有部所立。已上
T2251_.64.0229b12: 親。不下不衍文。例下應不觀文可知
T2251_.64.0229b15: 三經部絶。寶科節爲是。光記此文屬入 T2251_.64.0229b16: 上非也
T2251_.64.0229b21: 自所立。故云無缺支。一分。一分豈可關前 T2251_.64.0229b22: 。又示與經部宗所立相反故。又光證正 T2251_.64.0229b23: 理者全誤也。彼通。此叙宗。故彼無遮一 T2251_.64.0229b24: 分
T2251_.64.0229c02: 故
T2251_.64.0229c05: 後分句非也。爲三齋月亦非也。舊論十一
T2251_.64.0229c11: 他勝處法。即棄捨別解脱戒者。如小乘中 T2251_.64.0229c12: 經部。上座部。正量部説等者。皆云捨。於三 T2251_.64.0229c13: 品纒中。隨起何纒犯初重罪即捨律儀。唯 T2251_.64.0229c14: 薩婆多師起三品纒犯他勝皆不捨戒。又 T2251_.64.0229c15: 表無表章云上座部。有部三纒。不失戒
T2251_.64.0229c19: 道果無分故。二者不共住。非失道而已。更 T2251_.64.0229c20: 不入二種僧數。三者墮落。捨此身墮在阿 T2251_.64.0229c21: 鼻地獄故。十誦云墮不如意處。薩婆多解
T2251_.64.0229c26: 救濟
T2251_.64.0230a02: 一切護。此不應然。準之唯約一多相對。或 T2251_.64.0230a03: 言一處者。四重處一處與一邊罪義不異 T2251_.64.0230a04: 也
T2251_.64.0230a08: 餘爲餘罪。亦非也。今對四重。以僧殘等 T2251_.64.0230a09: 爲餘故。故舊論曰。犯別學處。餘學處斷無 T2251_.64.0230a10: 如此義
T2251_.64.0230a15: 如是 他勝者。當墮法言。梵云波羅夷。四 T2251_.64.0230a16: 分律云。波羅夷譬如斷人頭不可復生。若 T2251_.64.0230a17: 犯此法不復成比丘
T2251_.64.0230a20: 丘
T2251_.64.0230a23: 三者爲乞比丘。四破煩惱比丘。名字比丘者。 T2251_.64.0230a24: 以名爲稱。自言比丘者。用白四羯磨受具 T2251_.64.0230a25: 足戒。又復賊住比丘剃除鬢髮。被著袈裟。自 T2251_.64.0230a26: 言我是比丘。爲乞比丘者。從他乞食故。如
T2251_.64.0230a29: 熟苦報生死往來相續因縁。若能知見斷如 T2251_.64.0230b01: 是漏。拔盡根本。如斷多羅樹頭畢竟不生
T2251_.64.0230b04: 不順經意。亦背論文。律中者。正理作由律 T2251_.64.0230b05: 自釋。無中言。光寶牒亦爾也。舊論云。於毘 T2251_.64.0230b06: 奈耶中。是決判説。由字有無互通。乞匃。應 T2251_.64.0230b07: 音云。匃古艾切。蒼頡篇。乞行請求也。字體從 T2251_.64.0230b08: 人從亡。言人亡財物則行求匃也。破戒。正 T2251_.64.0230b09: 理亦爾。戒字惑形誤。舊論如律云破煩惱。 T2251_.64.0230b10: 光記釋四。各有兩釋。初中初釋爲勝。二中 T2251_.64.0230b11: 初釋順一途未盡。後釋非也。三中後釋順 T2251_.64.0230b12: 律文也。四中約律文相初釋爲是。若據義 T2251_.64.0230b13: 後釋亦爲是。寶疏同後釋
T2251_.64.0230b16: 不受重。乞匃亦唯約乞食。破惑雖具受。定 T2251_.64.0230b17: 無有犯。於自稱中有二。賊住。具戒。今約 T2251_.64.0230b18: 白四羯磨受具自稱苾芻謂非苾芻 光記 T2251_.64.0230b19: 釋此義中兩釋。後釋爲善。以順文。釋非 T2251_.64.0230b20: 白四亦兩釋。初釋無失。而未全得論意。唯 T2251_.64.0230b21: 謂自稱賊住一邊。故後釋同前釋名想之 T2251_.64.0230b22: 又解而似順舊論云於此義中白四羯磨 T2251_.64.0230b23: 受戒説爲名比丘。今按。舊論文錯。應言説
T2251_.64.0230b27: 名僧祇食。今僧伽僧祇唯男女聲異。今屬所 T2251_.64.0230b28: 食故。囀女聲故。舊論譯云大衆食光釋似
T2251_.64.0230c05: 四十六亦云寺。無畏疏十一云。此云住處。 T2251_.64.0230c06: 或云寺
T2251_.64.0230c14: 詞故。彼言所指不成故。是故舊論曰。非比 T2251_.64.0230c15: 丘自稱爲比丘。於此人比丘法何相。於此 T2251_.64.0230c16: 人言。當今彼字。豈可得入前段 T2251_.64.0230c17: 隨相是何體必應有 隨犯戒其苾芻相是 T2251_.64.0230c18: 有何。其體必應有。舊論云。相是相。雖爾不 T2251_.64.0230c19: 無比丘法
T2251_.64.0230c22: 汝當識別之。一行道殊勝。二善説道義。三 T2251_.64.0230c23: 依道生活。四爲道作穢。能度恩愛刺。入涅 T2251_.64.0230c24: 槃。無疑超越人天路。説此道殊勝。善解第 T2251_.64.0230c25: 一義説道無垢穢。慈仁決衆疑。是爲善説 T2251_.64.0230c26: 道。善敷演法句。依道以自生。遥望無垢場。 T2251_.64.0230c27: 名依道生活。内懷於奸邪。外像如清白。虚
T2251_.64.0231a01: 勝道及示道。淨道活命竝汚道。婆沙六十六
T2251_.64.0231a04: 竝翻云稚小。應音翻爲妙義。光通凡夫沙 T2251_.64.0231a05: 有四釋。初二乃偏。第三備足。第四非也。違 T2251_.64.0231a06: 經論故
T2251_.64.0231a11: 光記簡無色爲得。不簡世第一等總爲四 T2251_.64.0231a12: 失也。寶亦簡世第一等爲得。不簡無色 T2251_.64.0231a13: 爲失。正理云煗等隨應取之也。然光但 T2251_.64.0231a14: 釋殊勝所簡略少分釋。寶釋少分略殊勝 T2251_.64.0231a15: 所簡
T2251_.64.0231a18: 兩義。皆以當國爲正。今兩師如次彼外國。
T2251_.64.0231a21: 論主意在後。光寶破正理。稱有別。叙倶 T2251_.64.0231a22: 舍師救竝同。光以害本國師爲失。寶疏
T2251_.64.0231a25: 判義亦應爾。若受戒時作永捨心即便永 T2251_.64.0231a26: 捨。若心勢捨至於明旦捨律儀時。還復相 T2251_.64.0231a27: 續。由彼惡思不永捨故
T2251_.64.0231b01: 唯意樂捨。後番由作業乃捨意樂。竝是受 T2251_.64.0231b02: 心斷壞。此論且唯依不由作業受心。非與 T2251_.64.0231b03: 此論不別。而亦不相違
T2251_.64.0231b06: 不破此論故。問。正理意雖同文故來。而 T2251_.64.0231b07: 不遮軌範師。若爾何耶。答。彼因等起及限 T2251_.64.0231b08: 齊各別。此論亦約等起不遮之。而今唯約 T2251_.64.0231b09: 限齊明遮。勿混二門
T2251_.64.0231b13: 受心捨方便非作業捨。作強増業故。前劣 T2251_.64.0231b14: 業意樂即息。第三縁云期加行者。即期作 T2251_.64.0231b15: 業故。問。本非論意。三解何得順論。而一三 T2251_.64.0231b16: 差別實如初二釋。雜心釋受心云發心念。
T2251_.64.0231b22: 善捨。若爾加行義何可知。故改言六由依 T2251_.64.0231b23: 根斷。唯破此義未破不擧惡。故破中言
T2251_.64.0231b27: 破之云。若爾定共戒加行亦名定共。應成 T2251_.64.0231b28: 七縁。光記未得正理意。但謂破不擧惡 T2251_.64.0231b29: 救釋。二釋竝非非也 寶師破云不及不釋
T2251_.64.0231c05: 非捨表定捨無表。是故此論偏約無表。婆 T2251_.64.0231c06: 沙通約二。竝不相違。二然捨下明第六 T2251_.64.0231c07: 縁定是加行。闇破正理論。既是處中。雖言 T2251_.64.0231c08: 斷善。而加行捨。然正理破斷善言。失章意 T2251_.64.0231c09: 也。亦兼顯此論擧善顯惡。故雙云斷善斷 T2251_.64.0231c10: 惡 T2251_.64.0231c11: 三又受下通得戒加行捨處中不善。應立得 T2251_.64.0231c12: 戒捨爲第七縁之。通意彼攝入第一縁 T2251_.64.0231c13: 受心捨故。不別立此。是則通正理七縁
T2251_.64.0231c16: 鹵謂西方鹹地也。确薄之地也。天生曰鹵。人 T2251_.64.0231c17: 生曰鹽。鹽在東方。鹵在西方。釋名云。地 T2251_.64.0231c18: 不生物曰鹵。故字從西省下象鹽形也 T2251_.64.0231c19: 契經中言卵生龍等 有人云。四含無文。而 T2251_.64.0231c20: 處胎經四見。大乘所誦。非今所關也。或曰。
T2251_.64.0231c29: 不得與出家受具足戒。若已與出家受具 T2251_.64.0232a01: 足戒當滅擯 T2251_.64.0232a02: 生無色界彼必非有 麟云。謂無色故現在 T2251_.64.0232a03: 無戒。有漏繋定故生上。不成下過未戒。 T2251_.64.0232a04: 不同無漏 T2251_.64.0232a05: 除中定無想 麟云。僻見故。暉鈔云。梵王起 T2251_.64.0232a06: 戒取故。無想外道居處。無無漏戒也
T2251_.64.0232a12: 聖説此中下擧經以成其義。後由下三定下 T2251_.64.0232a13: 答也。約經意各別會。然光記聖説已下總 T2251_.64.0232a14: 屬答。若爾聖説言無用。爲動故之故亦徒 T2251_.64.0232a15: 然。舊論文勢亦屬問曰。爲不爾耶。佛世 T2251_.64.0232a16: 尊説三定有動。於中是覺是觀。所餘諸行 T2251_.64.0232a17: 諸聖説名動。廣説如經。約彼定有過失。故 T2251_.64.0232a18: 説如此。是三定等於不動經中。約能成不 T2251_.64.0232a19: 動善縁道。或説名不動。寶疏分文得經論
T2251_.64.0232a24: 已息。内靜一心無覺無觀。定生喜樂。得第二 T2251_.64.0232a25: 禪成就遊。是聖説移動。若此得喜。是聖説 T2251_.64.0232a26: 移動。烏陀夷離於喜欲捨無求遊。正念正 T2251_.64.0232a27: 智而身體樂。謂聖所説聖所捨念樂住空。得 T2251_.64.0232a28: 第三禪成就遊。是聖説移動。若此説移動 T2251_.64.0232a29: 心樂。是聖説移動。依之等言等喜樂也
T2251_.64.0232b04: 善之法。增伺瞋恚及鬪諍等。謂聖弟子學時。 T2251_.64.0232b05: 爲作障礙。彼以是行以是學。如是修習而 T2251_.64.0232b06: 廣布。方便於處得心淨。於處得心淨已比 T2251_.64.0232b07: 丘者。或於此得入不動。光寶倶不動言 T2251_.64.0232b08: 謂牒前不動業。不爲經名。故光言若。寶 T2251_.64.0232b09: 云今言。是不檢經文之失。又舊論文經名 T2251_.64.0232b10: 明也
T2251_.64.0232b13: 業。餘不能感。故名順樂受業等。三亦不定。 T2251_.64.0232b14: 然樂能作餘所依止故。四益損等相似故。正
T2251_.64.0232b20: 法麁。此受微細。下地不寂靜。此受寂靜。後 T2251_.64.0232b21: 説下地有情所起善業皆爲求樂受故起。 T2251_.64.0232b22: 無有希求不苦不樂受者。是故下地所有
T2251_.64.0232b25: 靜慮喜根異熟。第二説感初靜慮樂受異熟。 T2251_.64.0232b26: 第三説不感受異熟果。而能感色心不相應 T2251_.64.0232b27: 行。第四説下地亦有不苦不樂受異熟。而無 T2251_.64.0232b28: 評家。世親論師取第四説破餘師。初説喜 T2251_.64.0232b29: 根與第二師樂根大同故不別擧也
T2251_.64.0232c10: 不樂受業色。此三番文竝證欲界有順非
T2251_.64.0232c13: 不苦不樂受業感心心所法。故知定感捨受
T2251_.64.0232c16: 業。結成云。由此證知。下地亦有順非二業。 T2251_.64.0232c17: 明知。證業若證第二番文何但不擧彼。而
T2251_.64.0232c24: 論。答。爲欲分別契經義故。如契經説。順 T2251_.64.0232c25: 樂受等業。契經雖作是説。而不廣辨。正 T2251_.64.0232c26: 理論破此文證例發智次下三界業非前前 T2251_.64.0232c27: 後熟文婆沙爲試驗等通釋。如光寶返破。 T2251_.64.0232c28: 然正理師亦同此論。下地有捨業爲勝。顯
T2251_.64.0233a04: 記唯約因果位非也。答中。有三釋。光記 T2251_.64.0233a05: 爲正。寶疏爲二釋。次徴後文。通徴中小科 T2251_.64.0233a06: 二釋。甚非也。或復相對大科分明。舊論竝云
T2251_.64.0233a09: 義。但是約因果。樂即受持業無異義。樂受 T2251_.64.0233a10: 之順。順樂受即業。依主持業可知。第二釋所 T2251_.64.0233a11: 領受義爲順。樂是能領受。釋名法如上。第 T2251_.64.0233a12: 三釋能感受義爲順
T2251_.64.0233a16: 息沒。如樂受苦觸喜觸憂觸捨觸因縁生捨 T2251_.64.0233a17: 受。捨受覺時。如實知捨受覺。彼捨觸滅彼捨 T2251_.64.0233a18: 觸因縁生捨受亦滅止清涼息沒。中含二十
T2251_.64.0233b07: 其報。或現世受。或後世受。若不故作業。我説 T2251_.64.0233b08: 此不必受報。又分別大業經曰。此中異熟。所 T2251_.64.0233b09: 感果總名。順受者。順能順名業。受謂所感受 T2251_.64.0233b10: 果別名。能順受果名順受。依主釋。簡等流 T2251_.64.0233b11: 等。更云異熟。即順受異熟義。故下云業能 T2251_.64.0233b12: 招受異熟。然光記異熟兩字直名業體。三義 T2251_.64.0233b13: 竝非也。初異爲業。熟爲果。熟之異。次異熟 T2251_.64.0233b14: 二字倶名因持業釋。後爲果名。約有財。皆 T2251_.64.0233b15: 不可依也。問。此論及舊論引證約順現等
T2251_.64.0233b18: 不苦不樂受業。於此五受中依異熟受而
T2251_.64.0233b23: 等三業。竝是異熟順受故。互無有妨。現字 T2251_.64.0233b24: 非樂誤。舊論明列順現等四業故。又解。 T2251_.64.0233b25: 現字蓋樂誤也。順現等四業。唯顯時定不定 T2251_.64.0233b26: 故。次段説故。結文約順樂受等故。非正示 T2251_.64.0233b27: 異熟如順樂受業等故。由此婆沙等諸論 T2251_.64.0233b28: 中。竝約順樂受業。然舊論具列順現等四 T2251_.64.0233b29: 業者。蓋後人之誤加蛇足。謂見順現錯本。 T2251_.64.0233c01: 於等言傍附餘三業。而誤入本文
T2251_.64.0233c05: 爾時唯覺樂覺。苦覺。不苦不樂覺所説廣説
T2251_.64.0233c17: 可論定不定。光問答正理共許文。問。本 T2251_.64.0233c18: 謬見文。答。何可是。謂彼正理意不定。受業 T2251_.64.0233c19: 四業八業共許約時不定。何汝可立熟定時 T2251_.64.0233c20: 不定爲別業。文中如異熟等二句八字牒彼 T2251_.64.0233c21: 所立。時不定故下擧共許以破。全非謂前 T2251_.64.0233c22: 二句是共許。是正理意也。故正理文曰。若業 T2251_.64.0233c23: 於時分定。彼於異熟亦應決定。若於異 T2251_.64.0233c24: 熟名不定者彼。於時分亦應不定。由此 T2251_.64.0233c25: 理故。故定無八業。以於諸業中有不定義 T2251_.64.0233c26: 者應總立一順不定受。所以者何。義相似故。 T2251_.64.0233c27: 謂如熟定。時不定業。時不定故既共許爲順 T2251_.64.0233c28: 不定受。如是時定。熟不定業。熟不定故。何 T2251_.64.0233c29: 不許順不定受。故譬喩者於此義中安立
T2251_.64.0234a03: 許者。必約自他。何但可約他。大科第二釋。 T2251_.64.0234a04: 謬彼正理共許文。而立此義。非中非也。彼 T2251_.64.0234a05: 共許言。即是破熟定。時不定。然却云不破。 T2251_.64.0234a06: 豈非謬。會評取文恨惜。又下文此中唯顯 T2251_.64.0234a07: 時定不定。唯者簡異熟。何可許約熟
T2251_.64.0234a12: 受者定於現法非餘。故名順現法受業。雜
T2251_.64.0234a15: 説約異熟四各有定不定。全非今義。百十
T2251_.64.0234a26: 異熟論定不定。經文已説四種業。不説五 T2251_.64.0234a27: 八故。然光記誤會合四業五業兩家如先 T2251_.64.0234a28: 辨
T2251_.64.0234b02: 由何成現生後等四別
T2251_.64.0234b05: 與取後自行欲邪行。以此自究竟非由他 T2251_.64.0234b06: 故。若有如是種類法生。三業同時皆得究 T2251_.64.0234b07: 竟。於中初業於現法中受異熟果。第二業 T2251_.64.0234b08: 於無間生受。第三業於隨第三生已後諸 T2251_.64.0234b09: 生受異熟果。準彼先後言此論已言。據 T2251_.64.0234b10: 能發思前後。作現次等別
T2251_.64.0234b13: 分先業引故。此理極然。由是正理。顯宗全
T2251_.64.0234b20: 業言餘。對善故。光記總開。如是句屬上非
T2251_.64.0234b25: 善惡四善。於中聖者退欲界及有頂有異。
T2251_.64.0234b28: 欲界。未離欲界染。能造欲界四種善不善 T2251_.64.0234b29: 業。若已離欲界染。未離初靜慮染。若退法 T2251_.64.0234c01: 者。彼能造欲界四種業。能初靜慮三種業。
T2251_.64.0234c04: 染。未離第二靜慮染等。如理可知。若生 T2251_.64.0234c05: 在初定。未離初定染等。彼廣説。若諸聖者 T2251_.64.0234c06: 生在欲界。未離欲界染等。亦思可知。此 T2251_.64.0234c07: 中異生不退下。重明造不造所以。有二。初 T2251_.64.0234c08: 明凡。後明聖。聖中初明不造。不退言已 T2251_.64.0234c09: 顯無更生。故唯説無生下地。異凡夫隨所 T2251_.64.0234c10: 下明生造業。準此異生造三可知。有云。此 T2251_.64.0234c11: 文通凡聖者非也。但明二業故由此。舊論
T2251_.64.0234c14: 不能造二業。謂生報及後報。何以故。此人 T2251_.64.0234c15: 不能更感下地生故。但能造現報業及不 T2251_.64.0234c16: 定報業。於隨現生處。問。異生不退離染已 T2251_.64.0234c17: 無順次。亦可無順後。答。不退性故。離染 T2251_.64.0234c18: 故。第二生不來此。故無順次。然未永離 T2251_.64.0234c19: 故。後還生下。故有順後
T2251_.64.0234c22: 定已上諸業。未離染故。退離有頂染阿羅 T2251_.64.0234c23: 漢果者。不造諸地二業。已離染故。此二於
T2251_.64.0234c26: 誤也
T2251_.64.0234c29: 而不論。光記但言略。不云所由未可
T2251_.64.0235a08: 在絶言。故略不説。二由類下釋第四句。 T2251_.64.0235a09: 示所由。類者。謂人是中有本有倶人類。狗是 T2251_.64.0235a10: 中本倶狗類。故正理云人等類非趣非生。 T2251_.64.0235a11: 類同分與無差別。但表遮異。謂此下別釋。 T2251_.64.0235a12: 自類十位者。光記云自類生有。圓暉從此。 T2251_.64.0235a13: 正文云。若欲指位應云本有。何云生有
T2251_.64.0235a18: 次生受耶。答。此是順現法受業非順次生 T2251_.64.0235a19: 受所以者何。中有本有總衆同分。無差別
T2251_.64.0235a23: 如所趣當本有形。依此自類本有。況十位
T2251_.64.0235a26: 所引異熟究竟分明。是謂當來所應至處。然 T2251_.64.0235a27: 正理。中生異者。四有相望中有非趣。餘三 T2251_.64.0235a28: 趣攝。又中有化生。餘胎生。據此義約中生 T2251_.64.0235a29: 本死次便。非必釋自類十位。寶疏。此論 T2251_.64.0235b01: 云中生一同分者。中有二字傍註亂入也。論
T2251_.64.0235b04: 引業力故。但云順生等。前中有位所造十 T2251_.64.0235b05: 一。故爲順現攝。今中有同分能感過去引業。 T2251_.64.0235b06: 故云順生等
T2251_.64.0235b10: 其種。以財救此牛。善業力故。即復男身。王
T2251_.64.0235b14: 上王。而言。王迴駕之日乃可開發。王之還 T2251_.64.0235b15: 也。有搆禍者。曰。弟婬亂中宮。王聞怒欲置 T2251_.64.0235b16: 嚴刑。弟曰。願開金函。王開觀乃斷勢也。弟 T2251_.64.0235b17: 曰。懼有讒禍。割勢自明。今果有徴。願垂 T2251_.64.0235b18: 照覽。王弟後遇五百牛欲事刑腐。惟念以 T2251_.64.0235b19: 財贖此群牛。以慈善力。男形漸具。與婆 T2251_.64.0235b20: 沙其事相似。而本起各別。冠註者令一同
T2251_.64.0235b23: 者。長者子慚恥出則關鑰。親知莫見諸密友 T2251_.64.0235b24: 怪遂共立約。却後七日各將室家會某園 T2251_.64.0235b25: 林歡娯。若違者當罰金錢五百。至第七日 T2251_.64.0235b26: 皆如所約。惟長者子不將婦來。自恃財富 T2251_.64.0235b27: 任罰多少。其婦獨在家。自責自恨。我宿何 T2251_.64.0235b28: 罪受此惡身。衆人皆樂。惟我獨苦。不如早 T2251_.64.0235b29: 死。一心念佛。便欲自害。佛知時至。則於其 T2251_.64.0235c01: 前踊出。女見如來。深生悲喜。以慇淨心。 T2251_.64.0235c02: 觀佛相好。善業力故。須臾變身。猶如天女 T2251_.64.0235c03: 倍増。又共恒叉尸羅國有一女人。詣無憂 T2251_.64.0235c04: 王所起靈廟。以手掃除狗糞有佛座前。此 T2251_.64.0235c05: 善業故遍體生香。如栴檀。口中常出青蓮 T2251_.64.0235c06: 香
T2251_.64.0235c10: 諸善不善業。必應現受。不重生故。如阿羅 T2251_.64.0235c11: 漢及不還者。未離染時已造彼業。令離染 T2251_.64.0235c12: 故。成現法受。彼是何業。謂異熟定。應知此
T2251_.64.0235c18: 處言此中等。然光寶釋此文。云不定業中 T2251_.64.0235c19: 定。未免脱五業八業之執。故致此誤也。 T2251_.64.0235c20: 二若有下簡亂有二。初釋生後定業無永離 T2251_.64.0235c21: 染故非現果。後若於下釋位果竝不定者永 T2251_.64.0235c22: 離染必不受果 T2251_.64.0235c23: 頌於佛上首僧 光二釋。第一羅漢等爲僧。
T2251_.64.0236a01: 僧下別出預流羅漢等故。如彼瑜伽於田 T2251_.64.0236a02: 總爲五種。故佛與羅漢合爲大苾芻。今開
T2251_.64.0236a05: 別有五。又正理所擧契經。佛上首僧説 T2251_.64.0236a06: 名僧田故。今非三寶分別故。由此雋師釋 T2251_.64.0236a07: 瑜伽云。佛於一切賢聖中爲上首僧。問。
T2251_.64.0236a17: 惑所得轉依。是即見道無漏智云轉依。簡
T2251_.64.0236a20: 依。雖所得轉依是見道無漏。出時淨身是預 T2251_.64.0236a21: 流依身。次修道亦準此可知
T2251_.64.0236a24: 業。頗有業感心受非身耶。答。有。謂善無尋 T2251_.64.0236a25: 業。頗有業感身心受耶。答。有。謂善有尋業。
T2251_.64.0236a28: 受。義準可知。故不言。光非所問者。似 T2251_.64.0236a29: 是未盡
T2251_.64.0236b04: 理論約伺與中定同。唯約尋説所由
T2251_.64.0236b07: 顯宗。舊論竝作苦爲正。下業受亦爾。三心 T2251_.64.0236b08: 倶下通妨。問。頌云惡。長行云不善。是名 T2251_.64.0236b09: 局欲界。若爾初靜慮應無身受。答。對善 T2251_.64.0236b10: 云不善。不必局欲界。欲界初定有五識三 T2251_.64.0236b11: 識。有身受故
T2251_.64.0236b16: 狂在何識中。何因所感。依何處起非異熟
T2251_.64.0236b19: 句答第二問。第四句答第三問
T2251_.64.0236b22: 顯宗同之。更無異説
T2251_.64.0236b25: 等。大種乖反心便狂亂。今云乖適。婆沙云
T2251_.64.0236b29: 適乖反和穆云乖穆
T2251_.64.0236c08: 唯爲狂。若爾違常意爲失念。非彼失念心 T2251_.64.0236c09: 所也。故舊論云。心狂亂不自在失念
T2251_.64.0236c16: 示天及人鬼畜。後明地獄。地獄中有三。初 T2251_.64.0236c17: 總。二別。三證世文。況人惡趣者。唯鬼畜
T2251_.64.0236c21: 狂亂者。謂時非恒。今爲同彼不。答。義全 T2251_.64.0236c22: 同彼。於了是非有此心狂。地獄已不了。 T2251_.64.0236c23: 故無此心狂
T2251_.64.0236c26: 者。明本爾也。然鮮本。及正理。顯宗。光記。頌 T2251_.64.0236c27: 疏作容有爲正。二無異熟下明餘四因
T2251_.64.0237a04: 槃。障證彼因三業名穢。依外道見。於佛 T2251_.64.0237a05: 教中障淨信心不信名濁。以能擾濁淨信 T2251_.64.0237a06: 心故。從彼所起三業名濁。又墮斷常。違 T2251_.64.0237a07: 處中行。從彼所起身語意業違直道義。故 T2251_.64.0237a08: 立曲名。由損減見所起諸業能穢淨法故 T2251_.64.0237a09: 立穢名。穢名必依極穢義。故薩迦耶見所起 T2251_.64.0237a10: 諸業能障無我眞實淨見。依障淨義故立
T2251_.64.0237a13: T2251_.64.0237a14: T2251_.64.0237a15: T2251_.64.0237a16: T2251_.64.0237a17: 豐山寓居沙門釋快道記
T2251_.64.0237a23: 白無異熟業。能盡諸業。黒黒者。初黒是 T2251_.64.0237a24: 因。次黒即果。下皆準此。黒之黒依主。黒黒 T2251_.64.0237a25: 即異熟持業。黒黒異熟之業亦依主。白白異 T2251_.64.0237a26: 熟業亦爾。第三黒與白相違釋。第四亦非黒。 T2251_.64.0237a27: 亦非白。亦無異熟。亦業。亦能盡諸業竝皆 T2251_.64.0237a28: 持業釋
T2251_.64.0237b02: 所治。寶疏。頌疏。同光第二。然寶疏。初性不
T2251_.64.0237b08: 亦黒。不可意故。今於業示染一邊
T2251_.64.0237b13: 業同故。三約中生二有具不具。四約色非 T2251_.64.0237b14: 色二異熟具不具。五約色非色二業。六約三 T2251_.64.0237b15: 業具缺。七約五蘊。色皆具。無色缺色。八約 T2251_.64.0237b16: 十業道無色唯意三。九約二淨二明白具缺。 T2251_.64.0237b17: 此中初二無色許白。後七不許。有部宗中後
T2251_.64.0237b22: 説。不入無色也。今約第三第六兩説。後 T2251_.64.0237b23: 中光釋爲是。寶疏總屬下。爲黒白業釋謬
T2251_.64.0237c01: 皆名白白異熟業者。彼據純淨可意異熟。 T2251_.64.0237c02: 通立白名。然彼契經非了義經。以於上界 T2251_.64.0237c03: 四蘊五蘊一切善法説業名故。諸異熟因 T2251_.64.0237c04: 由業所顯。故非業者亦立業名。證知彼經 T2251_.64.0237c05: 非了義説。今彈云。彼經説但彼諸善業。云 T2251_.64.0237c06: 皆名故。不言一切善法皆名等
T2251_.64.0237c10: 訓。泥寶疏釋也 T2251_.64.0237c11: 此黒白名依相續立 光四釋。第二爲正。雜
T2251_.64.0237c15: 業耶。答。爲欲顯示一依止中。一相續中。 T2251_.64.0237c16: 受二種業所感異熟一黒二白
T2251_.64.0237c19: 欲據殘結邊造此。故與未離欲其雜義同。 T2251_.64.0237c20: 光二釋竝非也
T2251_.64.0237c24: 云何。謂善。及無覆無記法。黒白法。有覆無記 T2251_.64.0237c25: 法。順退。非順退法亦爾。既諸善云白法。無 T2251_.64.0237c26: 漏是善故。無覆無記句。同文故來
T2251_.64.0237c29: 今唯論欲界純黒。故但四法忍 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 [行番号:有/無] [返り点:無/有] [CITE] |