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阿毘達磨順正理論 (No. 1562_ 衆賢玄奘譯 ) in Vol. 29

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T1562_.29.0551a01:
T1562_.29.0551a02:
T1562_.29.0551a03: 阿毘達磨順正理論卷第三十七
T1562_.29.0551a04:   尊者衆賢造
T1562_.29.0551a05:  *三藏法師玄奘奉  詔譯 
T1562_.29.0551a06:   *辯業品第四之五
T1562_.29.0551a07: 如是建立表與無表及成就已。於中律儀三
T1562_.29.0551a08: 種差別云何而得。頌曰
T1562_.29.0551a09:     定生得定地 彼聖得道生
T1562_.29.0551a10:     別解脱律儀 得由他教等
T1562_.29.0551a11: 論曰。靜慮律儀與心倶得。若得有漏近分根
T1562_.29.0551a12: 本。靜慮地心靜慮律儀。爾時便得彼心倶故。
T1562_.29.0551a13: 從無色界歿生色界時。隨得彼地中生得靜
T1562_.29.0551a14: 慮。即亦得彼倶行律儀。無漏律儀亦心倶
T1562_.29.0551a15: 故。若得無漏近分根本靜慮地心。爾時便得
T1562_.29.0551a16: 此復二種。謂由加行及離染故。由加行者如
T1562_.29.0551a17: 得勝進加行道攝。由離染者如得無間解脱
T1562_.29.0551a18: 道攝。彼聲爲顯前靜慮心。復説聖言簡取無
T1562_.29.0551a19: 漏。六靜慮地有無漏心。謂未至中間及四根
T1562_.29.0551a20: 本定非三近分如後當辨。頌言定生得定
T1562_.29.0551a21: 地者。此言有失以定地言總攝此地所有諸
T1562_.29.0551a22: 法律儀。亦是此地所收是則得律儀。由得律
T1562_.29.0551a23: 儀故若作是説便無所成。經主此中應自思
T1562_.29.0551a24: 擇。故但應説得靜慮言。別解脱律儀由他教
T1562_.29.0551a25: 等得。能教他者説名爲他。從如是他教力發
T1562_.29.0551a26: 戒故。説此戒由他教得。此復二種。謂從僧
T1562_.29.0551a27: 伽補特伽羅有差別故。從僧伽得者謂苾芻
T1562_.29.0551a28: 苾芻尼及正學戒。從補特伽羅得者謂餘五
T1562_.29.0551a29: 種戒。諸毘奈耶毘婆沙師説。有十種得具戒
T1562_.29.0551b01: 法。爲攝彼故復説等言。何者爲十。一由自
T1562_.29.0551b02: 然謂佛獨覺自然。謂智以不從師證此智時
T1562_.29.0551b03: 得具足戒。二由佛命善來苾芻。謂耶舍等由
T1562_.29.0551b04: 本願力佛威加故。三由得入正性離生。謂五
T1562_.29.0551b05: 苾芻由證見道得具足戒。四由信受佛爲大
T1562_.29.0551b06: 師謂大迦葉。五由善巧酬答所問謂蘇陀夷。
T1562_.29.0551b07: 六由敬受八尊重法謂大生主。七由遣使謂
T1562_.29.0551b08: 法授尼。八由持律爲第五人謂於邊國。九由
T1562_.29.0551b09: 十衆謂於中國。十由三説歸佛法僧。謂六十
T1562_.29.0551b10: 賢部共集受具戒。此中或由本願力故。或阿
T1562_.29.0551b11: 世耶極圓滿故。或薄伽梵威所加故。隨其所
T1562_.29.0551b12: 應得具足戒。如是所説別解律儀。應齊幾時
T1562_.29.0551b13: 要期而受。頌曰
T1562_.29.0551b14:     別解脱律儀 盡壽或晝夜
T1562_.29.0551b15: 論曰。七衆所依別解脱戒。唯應盡壽要期而
T1562_.29.0551b16: 受。近住所依別解脱戒。唯一晝夜要期而受。
T1562_.29.0551b17: 此時定爾何因故然非毘奈耶相應義理。非
T1562_.29.0551b18: 一切智者能測量其實。謂有何因別解脱戒。有
T1562_.29.0551b19: 於衆内執三衣等。禮衆求師審問遮難。白四
T1562_.29.0551b20: 羯磨爲先故得。或有但籍補特伽羅教命等
T1562_.29.0551b21: 縁爲先故得。或有得戒不籍外縁。此等必應
T1562_.29.0551b22: 有決定理。佛知而説非餘所量。又以何因造
T1562_.29.0551b23: 無間者。後雖悔愧修諸善業。於因果理能定
T1562_.29.0551b24: 信知。而於身中戒無容發故。佛遮彼出家受
T1562_.29.0551b25: 具。定知別有順受戒身。以受尸羅能救惡趣。
T1562_.29.0551b26: 非所受戒於無間生。必定能招所應受果。亦
T1562_.29.0551b27: 非於後無招果能。又非彼人非佛悲境。理應
T1562_.29.0551b28: 定有律儀種性。唯依此處餘處不生。是故
T1562_.29.0551b29: 不應徴其所以。有餘師説。世尊覺知戒時邊
T1562_.29.0551c01: 際但有二種。一壽命邊際。二晝夜邊際。重説
T1562_.29.0551c02: 晝夜爲半月等。故佛但説二受戒時。何法名
T1562_.29.0551c03: 時非離諸行。但光闇位四洲不同。如次應知
T1562_.29.0551c04: 立爲晝夜。此中經部作如是言。二邊際中盡
T1562_.29.0551c05: 壽可爾。於命終後雖有要期。而不能生別解
T1562_.29.0551c06: 脱戒。依身別故別依身中。無加行故無憶念
T1562_.29.0551c07: 故。一晝夜後或五或十。晝夜等中受近住戒。
T1562_.29.0551c08: 何法爲障令彼衆多。近住律儀非亦得起。彼
T1562_.29.0551c09: 如是説豈不違經。遍覽諸經曾不見説過晝
T1562_.29.0551c10: 夜受近住律儀。汝等何縁以己劣慧貶量諸
T1562_.29.0551c11: 佛一切智境。數言五夜等受近住律儀。以佛
T1562_.29.0551c12: 經中唯説晝夜故。對法者亦作是言。近住律
T1562_.29.0551c13: 儀唯晝夜受。必應有法能爲障礙。令過晝夜
T1562_.29.0551c14: 彼戒不生。故佛經中唯説晝夜。然彼復説應
T1562_.29.0551c15: 共尋思。爲佛正觀一晝夜後理無容起近住
T1562_.29.0551c16: 律儀。故於經中説一晝夜。爲觀所化根難
T1562_.29.0551c17: 調者。且應授與一晝夜戒。依何理教作如是
T1562_.29.0551c18: 言。過此戒生不違理故。復減於此何理相違。
T1562_.29.0551c19: 謂所化根有難調者。已許爲説晝夜律儀。何
T1562_.29.0551c20: 不爲調漸難調者。説唯一夜一晝須臾。以難
T1562_.29.0551c21: 調根有多品故。由此知有近住定時。若減若
T1562_.29.0551c22: 増便不發戒。世尊觀見故唯説此。是故經部
T1562_.29.0551c23: 與正理師無諍理中横興諍論。依何邊際得
T1562_.29.0551c24: 不律儀。頌曰
T1562_.29.0551c25:     惡戒無晝夜 以非如善受
T1562_.29.0551c26: 論曰。要期盡壽造諸惡業得不律儀非一晝
T1562_.29.0551c27: 夜如近住戒。所以者何。以此非如善戒受故。
T1562_.29.0551c28: 謂必無有立限對師受不律儀。如近住戒我
T1562_.29.0551c29: 一晝夜定受不律儀。此是智人所訶厭業故。
T1562_.29.0552a01: 雖亦無有立限對師我當盡形造諸惡業。而
T1562_.29.0552a02: 由發起壞善意樂。欲永造惡得不律儀。非起
T1562_.29.0552a03: 暫時造惡意樂。無師而有得不律儀。故不律
T1562_.29.0552a04: 儀無一晝夜。然近住戒功徳可欣。由現對師
T1562_.29.0552a05: 要期受力。雖無畢竟壞惡意樂。而於一晝夜
T1562_.29.0552a06: 得近住律儀。故得不律儀與得律儀異。此倶
T1562_.29.0552a07: 實有已廣成立説一晝夜近住律儀。欲正受
T1562_.29.0552a08: 時當如何受。頌曰
T1562_.29.0552a09:     近住於晨旦 下座從師受
T1562_.29.0552a10:     隨教説具支 離嚴飾晝夜
T1562_.29.0552a11: 論曰。近住律儀於晨旦受。謂受此戒要日出
T1562_.29.0552a12: 時。此戒要經一晝夜故。諸有先作如是要期。
T1562_.29.0552a13: 我當恒於月八日等決定受此近住律儀。若
T1562_.29.0552a14: 旦有礙縁齋竟亦得受。言下座者謂在師前
T1562_.29.0552a15: 居卑劣座身心謙敬。身謙敬者或蹲或跪曲
T1562_.29.0552a16: 躬合掌唯除有病。心謙敬者於施戒師心不
T1562_.29.0552a17: 輕慢於三寶所生極尊重殷淨信心。以諸律
T1562_.29.0552a18: 儀從敬信發。若不謙敬不發律儀。此必從師
T1562_.29.0552a19: 無容自受。以後若遇諸犯戒縁由愧戒師能
T1562_.29.0552a20: 不違犯。謂彼雖闕自法増上由世増上亦能
T1562_.29.0552a21: 無犯。受此律儀應隨師教。受者後説勿前勿
T1562_.29.0552a22: 倶。如是方成從師教受。異此授受二倶不成。
T1562_.29.0552a23: 具受八支方成近住。隨有所闕近住不成。諸
T1562_.29.0552a24: 遠離支互相屬故。由是四種離殺等支。於一
T1562_.29.0552a25: 身中可倶時起。以諸遠離相繋屬中或少或
T1562_.29.0552a26: 多相差別故。受此戒者必離嚴飾憍逸處故。
T1562_.29.0552a27: 常嚴身具不必須捨。縁彼不能生其憍逸如
T1562_.29.0552a28: 新異故。受此律儀必須晝夜。謂至明旦日
T1562_.29.0552a29: 初出時。經如是時戒恒相續。異此受者唯生
T1562_.29.0552b01: 妙行不得律儀。然爲令招可愛果故亦應爲
T1562_.29.0552b02: 受。又若如斯盡晝夜受。具制屠獵姦盜有情。
T1562_.29.0552b03: 近住律儀深成有用。言近住者謂此律儀近
T1562_.29.0552b04: 阿羅漢住以隨學彼故。有説。此近盡壽戒
T1562_.29.0552b05: 住。有説。此戒近時而住。如是律儀或名長養。
T1562_.29.0552b06: 長養薄少善根有情令其善根漸増多故。何
T1562_.29.0552b07: 縁受此近住律儀。必具八支非増非減。頌
T1562_.29.0552b08:
T1562_.29.0552b09:     戒不逸禁支 四一三如次
T1562_.29.0552b10:     爲防諸性罪 失念及憍逸
T1562_.29.0552b11: 論曰。八中前四是尸羅支。謂離殺生至虚誑
T1562_.29.0552b12: 語。由此四種離性罪故。次有一種是不放逸
T1562_.29.0552b13: 支。謂離飮諸酒生放逸處。雖受尸羅若飮諸
T1562_.29.0552b14: 酒。心則放逸毀犯尸羅。醉必無能護餘支故。
T1562_.29.0552b15: 後有三種是禁約支。謂離塗飾香鬘乃至食
T1562_.29.0552b16: 非時食。以能隨順厭離心故。厭離能證律儀
T1562_.29.0552b17: 果故。何縁具受如是三支。若不具支便不能
T1562_.29.0552b18: 離性罪失念憍逸過失。謂初離殺至虚誑語
T1562_.29.0552b19: 能防性罪。離貪瞋癡所起殺等諸惡業故。次
T1562_.29.0552b20: 離飮酒能防失念。以飮酒時能令忘失應不
T1562_.29.0552b21: 應作諸事業故。則不能護餘遠離支。後離餘
T1562_.29.0552b22: 三能防憍逸。以若受用種種香鬘高廣床座
T1562_.29.0552b23: 習近歌舞。心便憍擧尋即毀戒。由遠彼故心
T1562_.29.0552b24: 便離憍。謂香鬘等若恒受用。尚順憍慢爲犯
T1562_.29.0552b25: 戒縁。況受新奇曾未受者。故一切種皆應捨
T1562_.29.0552b26: 離。若有能持依時食者。以能遮止恒時食故。
T1562_.29.0552b27: 便憶自受近住律儀。能於世間深生厭離。若
T1562_.29.0552b28: 非時食二事倶無。數食能令心縱逸故。由此
T1562_.29.0552b29: 大義故具受三。有餘師言。離非時食名爲齋
T1562_.29.0552c01: 體。餘有八種説名齋支。塗飾香鬘舞歌觀聽
T1562_.29.0552c02: 分爲二故。若作此執便違契經。契經説離非
T1562_.29.0552c03: 時食已。便作是説。此第八支我今隨聖阿羅
T1562_.29.0552c04: 漢學隨行隨作。若爾有何別齋體而説此八
T1562_.29.0552c05: 名齋支。毘婆沙師作如是説。離非時食是齋
T1562_.29.0552c06: 亦齋支。所餘七支是齋支非齋。如正見是道
T1562_.29.0552c07: 亦道支。餘七支是道支非道。擇法覺是覺亦
T1562_.29.0552c08: 覺支。餘六支是覺支非覺。三摩地是靜慮亦
T1562_.29.0552c09: 靜慮支。所餘支是靜慮支非靜慮。經主於此
T1562_.29.0552c10: 謬作是責。不可正見等即正見等支。若謂前
T1562_.29.0552c11: 生正見等爲後生正見等支。則初刹那聖道
T1562_.29.0552c12: 等應不具有八支等。非毘婆沙説正見等其
T1562_.29.0552c13: 體即是正見等支。亦非前生正見等爲後生
T1562_.29.0552c14: 正見等支。然於倶生正見等八。唯一正見有
T1562_.29.0552c15: 能尋求諸法相力説名爲道。以能尋求是道
T1562_.29.0552c16: 義故即此正見。復能隨順正思惟等故名爲
T1562_.29.0552c17: 支。所餘七支望倶生法能隨順故説名爲支。
T1562_.29.0552c18: 非能尋求不名爲道。實義如是。若就假名。餘
T1562_.29.0552c19: 七皆能長養正見。故思惟等亦得道名。見名
T1562_.29.0552c20: 道支亦不違理。是則一切亦道亦支。餘隨所
T1562_.29.0552c21: 應皆如是説。由此類釋齋戒八支。經主於中
T1562_.29.0552c22: 何憑説過。爲唯近事得受近住。爲餘亦有受
T1562_.29.0552c23: 近住耶。頌曰
T1562_.29.0552c24:     近住餘亦有 不受三歸無
T1562_.29.0552c25: 論曰。諸有未受近事律儀。一晝夜中歸依三
T1562_.29.0552c26: 寶。説三歸已受近住戒。彼亦受得近住律儀。
T1562_.29.0552c27: 異此則無除不知者。由意樂力亦發律儀。豈
T1562_.29.0552c28: 不三歸即成近事。如契經説佛告大名。諸有
T1562_.29.0552c29: 在家白衣男子。男根成就歸佛法僧。起殷淨
T1562_.29.0553a01: 心發誠諦語。自稱我是鄔波索迦。願尊憶持
T1562_.29.0553a02: 慈悲護念。齋是名曰鄔波索迦。此不相違受
T1562_.29.0553a03: 三歸位未成近事。所以者何。要發律儀成近
T1562_.29.0553a04: 事故。於何時發近事律儀。頌曰
T1562_.29.0553a05:     稱近事發戒 説如苾芻等
T1562_.29.0553a06: 論曰。起殷淨心發誠諦語。自稱我是鄔波索
T1562_.29.0553a07: 迦。願尊憶持慈悲護念。爾時乃發近事律儀。
T1562_.29.0553a08: 稱近事等言方發律儀故。以經復説我從今
T1562_.29.0553a09: 者乃至命終護生言故。若離稱號但受三歸
T1562_.29.0553a10: 成近事者。自稱我是近事等言便爲無用。依
T1562_.29.0553a11: 何義故説護生言。別解律儀護生得故。然有
T1562_.29.0553a12: 別誦言捨生者。此言意説捨殺生等。略去殺
T1562_.29.0553a13: 等但説捨生。彼雖已得近事律儀。爲令了知
T1562_.29.0553a14: 所應學處故。復爲説離殺生等五種戒相。令
T1562_.29.0553a15: 識堅持如得苾芻具足戒已。説重學處令識
T1562_.29.0553a16: 堅持勤策亦然。此亦應爾。是故近事必具律
T1562_.29.0553a17: 儀。非受三歸即成近事。頌曰
T1562_.29.0553a18:     若皆具律儀 何言一分等
T1562_.29.0553a19:     約能持故説
T1562_.29.0553a20: 論曰。經部於前所説義理心不生喜。復設是
T1562_.29.0553a21: 難若諸近事皆具律儀。何縁世尊言有四種。
T1562_.29.0553a22: 一能學一分。二能學少分。三能學多分。四能
T1562_.29.0553a23: 學滿分。豈不由此且已證成。非唯三歸即成
T1562_.29.0553a24: 近事。謂若別有但受三歸即成近事。如是近
T1562_.29.0553a25: 事非前所説四種所收。應更説有第五近事。
T1562_.29.0553a26: 此於學處全無所學。亦應説爲一近事故。佛
T1562_.29.0553a27: 觀近事非離律儀。故契經中唯説四種。雖諸
T1562_.29.0553a28: 近事皆具律儀。然約能持故説四種。謂雖具
T1562_.29.0553a29: 受五支律儀。而後遇縁或便毀缺。其中或有
T1562_.29.0553b01: 於諸學處能持一分。乃至或有具持五支故
T1562_.29.0553b02: 作是説。能持先所受故説能學言。不爾應言
T1562_.29.0553b03: 受一分等。故此四種但據能持。經主此中作
T1562_.29.0553b04: 如是説。如是所執違越契經。如何違經。謂無
T1562_.29.0553b05: 經説自稱我是近事等言便發五戒。此經不
T1562_.29.0553b06: 説我從今者乃至命終捨生言故。經如何説
T1562_.29.0553b07: 如大名經。唯此經中説近事相。餘經不爾故
T1562_.29.0553b08: 違越經。然餘經説。我從今時乃至命終捨生
T1562_.29.0553b09: 歸淨。是歸三寶發誠信言。此中顯示已見諦
T1562_.29.0553b10: 者由得證淨。擧命自要表於正法深懷愛重。
T1562_.29.0553b11: 乃至爲救自生命縁。終不捨於如來正法。非
T1562_.29.0553b12: 彼爲欲説近事相。故説如是捨生等言。未審
T1562_.29.0553b13: 此中經主説意。爲欲勸勵我國諸師。受持外
T1562_.29.0553b14: 方經部所誦。爲受持佛所説契經。然有衆經
T1562_.29.0553b15: 不違正理。外方經部曾不受持。有阿笈摩越
T1562_.29.0553b16: 於總頌。彼率意造還自受持。經主豈容令我
T1562_.29.0553b17: 國内善鑒聖教諸大論師。同彼背眞受持僞
T1562_.29.0553b18: 教。且經所説我從今時。乃至命終捨生等者。
T1562_.29.0553b19: 何理唯説得證淨人。非諸異生亦立此誓。諸
T1562_.29.0553b20: 異生類將受律儀。亦有如斯堅固意樂。乃至
T1562_.29.0553b21: 爲救自生命縁。終不虧違所受學處。如斯誓
T1562_.29.0553b22: 受世現可得。然此文句大名經中。現有受持
T1562_.29.0553b23: 不違正理。故不應捨所誦正文。設大名經無
T1562_.29.0553b24: 此文句。於我宗義亦無所違。非我宗言説此
T1562_.29.0553b25: 文句。究竟方發近事律儀。由説自稱我是近
T1562_.29.0553b26: 事。請持護念便發律儀。以自發言表爲弟子。
T1562_.29.0553b27: 如大迦葉得具足戒世尊既説鄔波索迦。應
T1562_.29.0553b28: 具受持五種學處。彼説我是鄔波索迦。必具
T1562_.29.0553b29: 律儀何勞致惑。如稱我是國大軍師。彼必具
T1562_.29.0553c01: 閑兵將事業。依如是喩智者應思。如是分明
T1562_.29.0553c02: 無過理教。若不忍受知奈之何。又經主言。約
T1562_.29.0553c03: 持犯戒説一分等。尚不應問況應爲答。誰有
T1562_.29.0553c04: 已解近事律儀必具五支。而不能解於所學
T1562_.29.0553c05: 處持一非餘。乃至具持名一分等。由彼未解
T1562_.29.0553c06: 近事律儀受量少多故應請問。凡有幾種鄔
T1562_.29.0553c07: 波索迦能學學處。答言有四鄔波索迦。謂能
T1562_.29.0553c08: 學一分等猶未能了。復問何名能學一分。乃至
T1562_.29.0553c09: 廣説此全無理。唯對法宗所説理中應問答
T1562_.29.0553c10: 故。雖知近事必具律儀而未了知。隨犯一種
T1562_.29.0553c11: 爲越一切爲一非餘。由有此疑故應請問。諸
T1562_.29.0553c12: 部若有未見此文。於此義中迄今猶諍。若異
T1562_.29.0553c13: 此者佛經數言。鄔波索迦具五學處。誰有於
T1562_.29.0553c14: 此已善了知。而復懷疑問受多少。設許爾者
T1562_.29.0553c15: 疑問相違。謂彼本疑受量多少。而問有幾能
T1562_.29.0553c16: 學學處。答學一分等豈除本所疑。故彼義中
T1562_.29.0553c17: 不應問答。經主於此不正尋思。於諍理中懷
T1562_.29.0553c18: 朋黨執。翻言對法所説義中。問尚不應況應
T1562_.29.0553c19: 爲答。有餘師説。由別契經證離律儀亦成近
T1562_.29.0553c20: 事。如契經説齊何名爲鄔波索迦尸羅圓滿。
T1562_.29.0553c21: 謂有近事能斷殺生能離殺生乃至飮酒。故
T1562_.29.0553c22: 知近事有闕律儀。彼於此經甚迷義意。此經
T1562_.29.0553c23: 意説無漏尸羅。以此中無盡壽聲故。又如經
T1562_.29.0553c24: 説齊何名爲鄔波索迦信根圓滿。謂有近事
T1562_.29.0553c25: 於如來所住有根信乃至廣説。不可説有鄔波
T1562_.29.0553c26: 索迦此信不成即全無信。如此經説信圓滿言
T1562_.29.0553c27: 但約無漏。故知所説戒。圓滿言非據有漏。但
T1562_.29.0553c28: 據無漏説如是言。是故不應引此經説。證有
T1562_.29.0553c29: 近事不具律儀。無漏戒中無離飮酒。故此所
T1562_.29.0554a01: 釋。理必不然。此難不然。此經顯説無漏戒
T1562_.29.0554a02: 體有勝能故。謂佛顯示無漏戒力。能令所受
T1562_.29.0554a03: 近事律儀。乃至遮戒亦定無犯。故此經約無
T1562_.29.0554a04: 漏尸羅説離飮酒亦無有失。故契經説見圓
T1562_.29.0554a05: 滿者。終不故思犯諸學處。或此經説尸羅圓
T1562_.29.0554a06: 滿。欲顯尸羅遍清淨義。謂於五戒全無毀缺。
T1562_.29.0554a07: 方名尸羅遍清淨者。依遍清淨立圓滿名。若
T1562_.29.0554a08: 決定無離戒近事。便違經説。或有一類具信
T1562_.29.0554a09: 非戒鄔波索迦。此不相違此説近事不能具
T1562_.29.0554a10: 足。持五戒者名爲具信非具尸羅。或此具言
T1562_.29.0554a11: 顯可讃義。如言此劍磨已具色。非此未磨色
T1562_.29.0554a12: 全非有。戒亦應爾可讃名具。戒具衆徳立
T1562_.29.0554a13: 可讃名。與此相違名不具戒。若闕律儀亦名
T1562_.29.0554a14: 近事。苾芻勤策闕亦應成。然經主言何縁不
T1562_.29.0554a15: 許。由佛教力施設不同。雖闕律儀而成近事。
T1562_.29.0554a16: 苾芻勤策要具律儀。此率己情無經説故。彼
T1562_.29.0554a17: 前已説唯大名經説近事相餘經不爾。今應
T1562_.29.0554a18: 定説世尊於何説離律儀而成近事。曾聞經
T1562_.29.0554a19: 部有作是執。亦有無戒勤策苾芻。彼執便同
T1562_.29.0554a20: 布剌拏等諸外道見非佛法宗。一切律儀品
T1562_.29.0554a21: 類等不。品類非等有三品故。下中上別隨何
T1562_.29.0554a22: 故成。頌曰
T1562_.29.0554a23:     下中上隨心
T1562_.29.0554a24: 論曰。八衆所受別解脱戒。隨受心力成上中
T1562_.29.0554a25: 下。由如是理諸阿羅漢。或有成就下品律儀。
T1562_.29.0554a26: 然諸異生或成上品。此中上座作是撥言。如
T1562_.29.0554a27: 是所宗違正理教。若必爾者是則應無勇猛
T1562_.29.0554a28: 正勤修持禁戒。世尊亦説軌則所行皆得圓
T1562_.29.0554a29: 滿。於微細罪見大怖畏。此但爲持如先所得
T1562_.29.0554b01: 令不毀壞。故應發起勇猛正勤。非由修持令
T1562_.29.0554b02: 下中品轉成中上。亦非由起勇猛正勤。便捨
T1562_.29.0554b03: 下中得中上戒。由此即釋所引契經。亦但就
T1562_.29.0554b04: 持如先所得。能於毀犯微細罪中見大怖畏
T1562_.29.0554b05: 故作是説。不言由此令戒漸増。又彼所言諸
T1562_.29.0554b06: 有爲法刹那不住。故所受戒由衆縁力及阿
T1562_.29.0554b07: 世耶。從下生中從中生上此亦非理。所受律
T1562_.29.0554b08: 儀依殊勝縁方得生故。謂所受戒必託受縁。
T1562_.29.0554b09: 得已無容數數重受。若先受已後離受縁。汎
T1562_.29.0554b10: 遇餘縁可更得者。先未受戒汎遇餘縁。亦應
T1562_.29.0554b11: 可得無差別故。雖諸有爲皆託縁起。而戒必
T1562_.29.0554b12: 託。殊勝縁生。故彼所言定不應理。依何義説
T1562_.29.0554b13: 鄔波索迦彼先歸依佛法僧寶。親近承事所
T1562_.29.0554b14: 尊重師。便獲尸羅故名近事。或能習近如理
T1562_.29.0554b15: 所爲。壞惡事業故名近事。或能親近事佛爲
T1562_.29.0554b16: 師故名近事。分同諸佛得淨尸羅善意樂故。
T1562_.29.0554b17: 如有頌
T1562_.29.0554b18:     居遠而近佛 由勤勇歸禮
T1562_.29.0554b19:     有悲離惡想 故名爲近事
T1562_.29.0554b20: 今應思擇。無智世間所事種種諸天神衆。爲
T1562_.29.0554b21: 諸近事應禮彼天。如禮世尊爲不應禮。何縁
T1562_.29.0554b22: 於此欻爾生疑。以於世間現有一類。事邪天
T1562_.29.0554b23: 愛染習其心。樂率己情作諸事業。不依理教
T1562_.29.0554b24: 妄作是言。鄔波索迦應禮天衆。佛聽許故。謂
T1562_.29.0554b25: 佛聽許供養天神。故契經言供養天者名奉
T1562_.29.0554b26: 佛教。又隨念故謂世尊説應隨念天故應禮
T1562_.29.0554b27: 天。如説隨念佛法僧寶。又不遮故。謂無經
T1562_.29.0554b28: 遮鄔波索迦禮諸天衆。又有恩故。謂彼諸天
T1562_.29.0554b29: 承奉合儀能與恩福。又能損故。謂彼天神承
T1562_.29.0554c01: 奉失儀能爲大損。故諸近事應禮天神。略敍
T1562_.29.0554c02: 彼宗所説如是此皆非理。且彼所言佛聽許
T1562_.29.0554c03: 故。應禮天者佛意不然簡別説故。謂彼經説
T1562_.29.0554c04: 諸淨施主。於諸應受祠祀天神。於時時間應
T1562_.29.0554c05: 以三事無倒供養以禮承奉。彼於施主必起
T1562_.29.0554c06: 善心。哀愍護念令無損惱。一於時時應施嚴
T1562_.29.0554c07: 淨。二於時時應施供具。三於時時應施頌願。
T1562_.29.0554c08: 以標三事爲決定因。證知世尊除三事外。凡
T1562_.29.0554c09: 所施作皆非所許。非標數名便顯定義。如説
T1562_.29.0554c10: 地動不犯等言。謂如經言四因縁故大地震
T1562_.29.0554c11: 動。非不更有四因縁外地動因縁。又如經言
T1562_.29.0554c12: 諸阿羅漢。能於五處畢竟不犯。非不更有餘
T1562_.29.0554c13: 不犯處。又如經説在家出家於五處中應數
T1562_.29.0554c14: 觀察。非不更有餘處應觀。如是等言其類非
T1562_.29.0554c15: 一。此亦應爾非決定因。此救不然如動地等。
T1562_.29.0554c16: 餘經説有不可得故。此標定數非於餘經。有
T1562_.29.0554c17: 不定言如動地等。以此爲證知此經中標列
T1562_.29.0554c18: 數名顯決定理。除此餘理無容有故。或應
T1562_.29.0554c19: 所説蘊處界等如此數名皆成不定。或如所
T1562_.29.0554c20: 説蘊處界等。動地因等數亦應定。何縁一類
T1562_.29.0554c21: 標列數名。所顯義中或定不定。以於餘處除
T1562_.29.0554c22: 此所明或不見餘或見餘故。若一切處以言
T1562_.29.0554c23: 説同執事皆等便成大過。若謂經説供養等
T1562_.29.0554c24: 言。即已顯成應禮拜者。則佛應遣諸天神
T1562_.29.0554c25: 衆。亦應禮拜能祠施主。如彼經言諸天神衆。
T1562_.29.0554c26: 既被供養及承奉已。應反供養等以報施主
T1562_.29.0554c27: 恩。是故此中但據隨彼所樂欲事。皆正供承
T1562_.29.0554c28: 名供養等非申禮敬。諸天神衆於近事邊無
T1562_.29.0554c29: 敢希求禮敬事故。如國君主於諸苾芻。定
T1562_.29.0555a01: 無希求禮敬事者。懼損功徳及壽命故。如契
T1562_.29.0555a02: 經説毘沙門天。請大目連舍利子等五百聖
T1562_.29.0555a03: 衆。至自宮中。設供養已請施頌願。復請從今
T1562_.29.0555a04: 諸出家者及近事等。至我寺中一切皆應施
T1562_.29.0555a05: 我頌願。我等眷屬亦從今時毎以專誠護持
T1562_.29.0555a06: 正法。令佛弟子出家在家。於一切時恒無惱
T1562_.29.0555a07: 害。時二大聖許其所請。遍告一切出家在家
T1562_.29.0555a08: 諸有受持佛禁戒者。從今以去至天寺中皆
T1562_.29.0555a09: 應如法施天頌願。然未曾令合掌敬禮。由此
T1562_.29.0555a10: 等證定知世尊於此經中非許禮敬。言隨念
T1562_.29.0555a11: 故應禮天者。亦不應理迷經義故。謂經意説
T1562_.29.0555a12: 應作念言。彼諸有情成就信等。從此捨命已
T1562_.29.0555a13: 得上生四大王天及餘天衆。我亦成就信等
T1562_.29.0555a14: 善法亦應同彼當得生天。令隨念天與己同
T1562_.29.0555a15: 徳。非令禮敬名隨念天。故引此經於彼非證
T1562_.29.0555a16: 言不遮故。應禮天者亦不應理義已遮故。經
T1562_.29.0555a17: 唯許三事供養天神。豈不此定言已遮禮敬。
T1562_.29.0555a18: 又准略説毘柰耶中亦已義遮禮天神故。謂
T1562_.29.0555a19: 佛曾説略毘柰耶告諸苾芻。我隨文句所遮
T1562_.29.0555a20: 制者皆不應行。所開許者汝等應行。若非所
T1562_.29.0555a21: 遮非所開許順穢違淨皆不應行。順淨違穢汝
T1562_.29.0555a22: 等應行。既執如來不遮近事禮諸天衆。亦不
T1562_.29.0555a23: 曾見開許近事禮諸天神。豈不此應第三聚
T1562_.29.0555a24: 攝。然諸近事若禮天神。如是所爲順穢違淨。
T1562_.29.0555a25: 理應是佛所不許行。是則還成佛已遮制言
T1562_.29.0555a26: 不遮故。因不極成何縁禮天順穢違淨。以若
T1562_.29.0555a27: 近事樂禮天神。便與外道等無差別。愛樂
T1562_.29.0555a28: 邪徒所作業故。又若近事禮敬天神。則應愛
T1562_.29.0555a29: 重讃天邪論。便與愛樂敬天邪徒同禀尸羅
T1562_.29.0555b01: 作諸勞侶。由此方便習近邪師。墮惡趣因漸
T1562_.29.0555b02: 堅増盛。從此展轉乃至多生亦樂多行如是
T1562_.29.0555b03: 邪行。又若禮敬諸邪天神。因此便憎如來
T1562_.29.0555b04: 聖教。以無不敬邪天神者。聞佛功徳生憤恚
T1562_.29.0555b05: 心。乍可處中心無憎愛。又於過失禮敬持心
T1562_.29.0555b06: 必定怨嫌敬功徳者。何縁信奉大力天神而
T1562_.29.0555b07: 説名爲敬過失者。以彼禮敬恒樂於他。摧伏
T1562_.29.0555b08: 背恩害諂誑等。有過失境爲増上故。由此唯
T1562_.29.0555b09: 有無聞愚夫。於彼天神深生敬愛。若諸賢聖
T1562_.29.0555b10: 唯於斷滅遠離寂靜。大智悲等衆徳集成。諸
T1562_.29.0555b11: 佛世尊深生敬愛。依如是義故有。頌*言
T1562_.29.0555b12:     貧賤有希怖 愚類敬天神
T1562_.29.0555b13:     富貴無悕求 智人唯敬佛
T1562_.29.0555b14: 又若近事禮敬天神。引多有情作大衰損。謂
T1562_.29.0555b15: 事天者咸作是言。鄔波索迦深閑佛教。現來
T1562_.29.0555b16: 禮敬我所事天。必於天神有懷敬信。善哉我
T1562_.29.0555b17: 等無倒歸依。又諸世間樂觀察者。推尋佛教
T1562_.29.0555b18: 未究其眞。覩此便生如是僻執。佛教應似世
T1562_.29.0555b19: 間書傳。不能決定辯眞義理。乃令如是解佛
T1562_.29.0555b20: 教人。還來歸依諸天神衆。引如是等無量有
T1562_.29.0555b21: 情。令増邪執名大衰損。近事如是禮敬天神。
T1562_.29.0555b22: 違淨順穢佛所遮止。故不應言不遮止故。又
T1562_.29.0555b23: 不遮止非應作因。如佛不遮苾芻捨戒。以曾
T1562_.29.0555b24: 無處佛作是言。苾芻不應捨所學戒。非於捨
T1562_.29.0555b25: 戒佛曾不遮。則諸苾芻法應捨戒。故不應説
T1562_.29.0555b26: 鄔波索迦應禮天神。佛不遮故言有恩故應
T1562_.29.0555b27: 禮天者亦不應理聞有怨故。傳聞熱病老死
T1562_.29.0555b28: 等苦。亦有是彼天神所作。不應定説於世有
T1562_.29.0555b29: 恩。又婆羅門長者居士。於苾芻衆佛説有恩。
T1562_.29.0555c01: 供給命縁令無乏故。豈苾芻衆應禮施主。既
T1562_.29.0555c02: 不應禮一切有恩。故所立因有不定失。又諸
T1562_.29.0555c03: 含識皆悉受用。自業所招諸異熟果。是故所
T1562_.29.0555c04: 説所事天神於世有恩有不成失。由此亦破
T1562_.29.0555c05: 能損故因。一切有情皆依自業。説誰有力能
T1562_.29.0555c06: 損於誰。又彼於他既能爲損。誰有智者愛敬
T1562_.29.0555c07: 己怨。世有善人能益他者諸蒙益者應敬彼
T1562_.29.0555c08: 人。是諸天神性多憤恚。恒樂損惱他諸有情。
T1562_.29.0555c09: 如嫉己怨不應敬禮。故彼所説成相違因。又
T1562_.29.0555c10: 見世間歸敬天者。天神於彼有時作衰。亦有
T1562_.29.0555c11: 有情不敬天者。天神於彼不能爲害。故彼所
T1562_.29.0555c12: 説非敬天因。若謂如王亦不應理。世間依屬
T1562_.29.0555c13: 法應爾故。非諸近事繋屬天神。自是邪徒相
T1562_.29.0555c14: 率歸附。世間君主衆所依投。非出家人皆應
T1562_.29.0555c15: 致敬。是故近事不應敬禮一切天神。理極成
T1562_.29.0555c16:
T1562_.29.0555c17: *阿毘達磨順正理論*卷第三十七
T1562_.29.0555c18:
T1562_.29.0555c19:
T1562_.29.0555c20:
T1562_.29.0555c21: 阿毘達磨順正理論卷第三十八
T1562_.29.0555c22:   尊者衆賢造
T1562_.29.0555c23:  *三藏法師玄奘奉  詔譯 
T1562_.29.0555c24:   *辯業品第四之六
T1562_.29.0555c25: 諸有歸依佛法僧者。爲歸何等。頌曰
T1562_.29.0555c26:     歸依成佛僧 無學二種法
T1562_.29.0555c27:     及涅槃擇滅 是説具三歸
T1562_.29.0555c28: 論曰。如本論言歸依佛者爲歸何法。謂若諸
T1562_.29.0555c29: 法妙有現有。由想等想施設言説名爲佛陀
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