SAT DB

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

T1822_.41.0641b08:

事許亦何過。然由下劣無欣受者

解云。前
説同婆

T1822_.41.0641b09:

沙前師。後説同婆沙後師。無
評文。詳正理意。取後師義

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

T1822_.41.0641b19:

如爲佛栗氏子略説學處有三

述曰。准此。出
家根熟不怖多

T1822_.41.0641b20:

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

T1822_.41.0641b21:

出家之人以乞自活。不畜金等易。
及是盡形。故制不畜金銀等也

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

T1822_.41.0641b27:

業故得尸羅名

解云。險業是惡戒也。平
治熱恨惡戒故名清淨

　此

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

T1822_.41.0641c23:

業故

解云。由如於人遊履於道易暢諸身語。
業道亦爾。思業遊暢義。同名爲業道

｣

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

T1822_.41.0642c08:

中得過去生者

解云。離染心等者。等取一切有戒
定心。皆與戒同一果故　勝品靜慮

T1822_.41.0642c09:

者。謂無始
曾未起者

　論。如説安住至亦成過去。

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

T1822_.41.0642c16:

法者。方可有彼故

准此。有涅槃者是有解脱分善
已去。解脱分前無容有。煖等

T1822_.41.0642c17:

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

｣

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

T1822_.41.0645b22:

又云。有説此戒近時而住

解云。此時促名爲近
住。以是婆沙第三家

T1822_.41.0645b23:

釋
也

　論。如是律儀至説此名長養。釋異名

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

T1822_.41.0647a26:

正理。故不應捨所誦正文

准此。經部大名經無
此文。有部大名經

T1822_.41.0647a27:

有此
文

設大名經無此文句。於我宗義亦無所

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

T1822_.41.0647b10:

若有未見此文。於此義中迄今猶諍

諸部
有諍

T1822_.41.0647b11:

爲犯一時捨一切。
爲犯一時捨一也

。若異此者。佛經數言鄔波索

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

T1822_.41.0649c04:

又佛體是十根少分

謂信等五根。喜･樂･
捨･意･具知根也

僧通十

T1822_.41.0649c05:

二

加未知當知根。
及已知根也

法體非根。擇滅･涅槃非根

T1822_.41.0649c06: 攝故　又歸依佛。謂但歸依一有爲沙門

T1822_.41.0649c07:

果

佛亦名
羅漢故

歸依法者。謂通歸依四無爲沙門

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

T1822_.41.0649c19:

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

T1822_.41.0649c20:

種不作皆
是性罪

　於欲邪行一切聖人定得不作

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

Footnote:

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