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資行鈔 (No. 2248_ 照遠撰 ) in Vol. 00

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T2248_.62.0397a01:
T2248_.62.0397a02:
T2248_.62.0397a03: 資行鈔事鈔上二之分末也
自僧綱大綱篇至卷終
T2248_.62.0397a04: 鈔。僧綱大綱者 鈔批云。借喩世綱之綱能
T2248_.62.0397a05: 正其綱目。今此一篇。是僧家法綱之綱紀也。
T2248_.62.0397a06: 住持之大要目綱。細行之儀軌是綱。亦得僧
T2248_.62.0397a07: 衆綱目之綱領故目也。説文云。持綱大綱目
T2248_.62.0397a08: 綱也
T2248_.62.0397a09: 鈔一方行化云云謂指一人化導境。如云釋
T2248_.62.0397a10: 尊一化之境也。會正云。一方者隨一住處也
T2248_.62.0397a11: 凡爲衆主。曲任私情。不流於外故
T2248_.62.0397a12: 鈔。異邦云云國名也
T2248_.62.0397a13: 記。近指郡縣云云郡縣之縣郡内里名也
T2248_.62.0397a14: 記。如祖師聲飛五竺之例云云勤行業備記云。
T2248_.62.0397a15: 無畏三藏曰。在天竺國。聞西明寺宣律師持
T2248_.62.0397a16: 戒第一願依止云云外化景慕上ネガフ
下シタガフ
曉謂
T2248_.62.0397a17: 擧踵而望。安神集業無相觸橈。心神故安。若
T2248_.62.0397a18: 斯御衆明事皆可擧。豈止僧徒清肅。息俗歸
T2248_.62.0397a19: 眞。方能扶疏道樹。光揚惠日。豐茂シツカ
ツシム
T2248_.62.0397a20: 思六反
ウルハシ
T2248_.62.0397a21: 記。道與慧云云常途道亦名慧。而今且名定。
T2248_.62.0397a22: 則三學也。上二句戒。下二句定慧也爲言
T2248_.62.0397a23: 施已是於非。行事俗要荷法功深
T2248_.62.0397a24: 鈔。唯事重麁云云重苦之也。簡正記云。今有
T2248_.62.0397a25: 通者罸物。即是同此鄙俗惡。或更有犯。即枷
T2248_.62.0397a26: 杖之類即是重麁也鈔批云。立謂罸錢及
T2248_.62.0397a27: 米。名科罸同鄙俗也。濟云。好俗人亦不作此
T2248_.62.0397b01: 立教。倶是鄙俗故。有此教也。行杖鞭犍度枷
T2248_.62.0397b02: 大棒恐意讁罸。是教綱重麁也學者知此當
T2248_.62.0397b03: 如之
T2248_.62.0397b04: 鈔。故律云非制而制等云云五十七十丁云。佛
T2248_.62.0397b05: 告諸比丘。若比丘非制而制。是制則斷。如是
T2248_.62.0397b06: 漸漸令戒毀壞。令多人不得利益。作諸苦業。
T2248_.62.0397b07: 以滅正法。若比丘非制不制。是制不斷。如是
T2248_.62.0397b08: 漸漸令戒成就。利蓋多人。不作苦業。令正法
T2248_.62.0397b09: 久住。是故汝等非制不應制。是制不應斷。當
T2248_.62.0397b10: 隨所制戒而學。諸比丘聞歡喜信樂受持 
T2248_.62.0397b11: 簡正云。是律僧三文之律文。都有四句。第一
T2248_.62.0397b12: 句云若比丘。擧非法人也。第二句云非制而
T2248_.62.0397b13: 制。諸都乖正也。第三句云是制便斷邪礙正。
T2248_.62.0397b14: 等四句以下
T2248_.62.0397b15: 鈔。生地獄如箭射云云鈔批云。濟云。猶如鑚
T2248_.62.0397b16: 鉾離手必至於地。此人亦爾。命亦斷時。必墮
T2248_.62.0397b17: 地獄百人千人
T2248_.62.0397b18: 鈔。欲刪其繁惡云云簡正云。刪古人罸錢及
T2248_.62.0397b19: 米枷禁制。此制實爲惡也。取大集十輪補其
T2248_.62.0397b20: 闕。少之遠渉隱其正制
T2248_.62.0397b21: 鈔。使制與教而相應義共時而並合云云
T2248_.62.0397b22: 批云。明今欲立僧制須與三藏聖教相應。如
T2248_.62.0397b23: 下文七羯磨治人。是與教相應也稽於教
T2248_.62.0397b24: 記。義謂事之用與云云取捨義也。制戒知時
T2248_.62.0397b25: 義合之語。
T2248_.62.0397b26: 鈔。大集云等云云鈔批云。彼大集中。佛告頻
T2248_.62.0397b27: 婆娑羅王言。若未來世。有我弟子。饒財多
T2248_.62.0397b28: 寶。有大勢力。王所親愛。一切大衆。不能殯時。
T2248_.62.0397c01: 如是等人。汝等當治。刹利婆羅門毘舎首陀
T2248_.62.0397c02: 不能治者。如是四姓。則爲斷我三寶種姓。能
T2248_.62.0397c03: 滅法炬。破壞法船。奪衆生眼
T2248_.62.0397c04: 鈔。雖無量世修戒施慧云云此云俗人事也。
T2248_.62.0397c05: 鈔批文引大集經云。佛告大王若有國王。於
T2248_.62.0397c06: 無量世。修戒施慧。見我法滅。捨不擁護。如是
T2248_.62.0397c07: &T016247;。無量善根。悉皆滅失
T2248_.62.0397c08: 記。略擧六度初二云云問。戒施智慧三見。何
T2248_.62.0397c09: 云初二哉。答。慧者非智慧之慧。是惠施之義。
T2248_.62.0397c10: 是惠也。苦使&MT04725;裨嘉苗
T2248_.62.0397c11: 記。文中五法等云云下一國乃至四國。或令
T2248_.62.0397c12: 擯出。可爲一也
T2248_.62.0397c13: 鈔。或出一國乃至四國云云會正云。一國四
T2248_.62.0397c14: 國者。約過有淺深故
T2248_.62.0397c15: 鈔。十輪經云云云此經有新古二譯。古經題
T2248_.62.0397c16: 十輪經。玄奘所譯新經。題大乘大集地藏十
T2248_.62.0397c17: 輪經也。今引古譯經也。玄記云。大方廣十輪
T2248_.62.0397c18: 八卷失譯
T2248_.62.0397c19: 記。鈍根相有四云云問。鈍根相有五。何云四
T2248_.62.0397c20: 哉。答。實云過時。雖有五過。今既鈍根相有
T2248_.62.0397c21: 四。故知懈怠少智。云過雖二過。云相時懈怠
T2248_.62.0397c22: 少智倶不精進相也。故且云有四歟。若過云
T2248_.62.0397c23: 有四過者。實可不審。然而今云相故知此且
T2248_.62.0397c24: 就其相状云也
T2248_.62.0397c25: 記。令彼化導於他云云一義云。令彼者能教
T2248_.62.0397c26: 人令彼鈍根人以事福業。又化導他人教也。
T2248_.62.0397c27: 自本鈍根故。修智自修。又令他不令修智。故
T2248_.62.0397c28: 唯以事自行。又令行他教也。彼者鈍根人也。
T2248_.62.0398a01: 又一義云。令彼者能教人也。他者鈍根人也。
T2248_.62.0398a02: 此義令彼化導他訓也。既鈔如此衆生教令勸
T2248_.62.0398a03: 化。云此能教人勸化鈍根人令料理三寶事
T2248_.62.0398a04: 記牒勸化者釋。豈是非能教人教鈍根人哉」
T2248_.62.0398a05: 鈔。若起心念等云云彼若不出身口。作心念
T2248_.62.0398a06: 作罪教心念可令責心櫼也
T2248_.62.0398a07: 鈔。謫罸云云簡正記。謫者字林云責也。罸者
T2248_.62.0398a08: 廣雅云。折伏也
T2248_.62.0398a09: 鈔。四體布地云云濟抄云。身面手足爲四也。
T2248_.62.0398a10: 云云今記意如是會正云。四體孟注云。四
T2248_.62.0398a11: 枝股肱也云云訶詰
T2248_.62.0398a12: 鈔。珍寶伏藏云云簡正記云。天龍八部者。天
T2248_.62.0398a13: 龍夜叉乃至摩睺羅伽等爲八也。珍寶伏藏
T2248_.62.0398a14: 者。謂涅槃之果隱而不明稱伏藏也
T2248_.62.0398a15: 鈔。應作十種勝想云云鈔批云。若新翻經名
T2248_.62.0398a16: 十種殊勝思惟。舊翻經名十種勝想。一者破
T2248_.62.0398a17: 戒比丘作眞佛想。二觀破戒比丘作持戒想。
T2248_.62.0398a18: 三慳貪比丘作布施想。四多瞋比丘作忍辱
T2248_.62.0398a19: 想五諂曲比丘作質直想。六懈怠比丘作精
T2248_.62.0398a20: 進想。七聚落比丘作蘭若想。八散亂比丘作
T2248_.62.0398a21: 禪定想。九愚癡比丘作智慧想。十生死比丘
T2248_.62.0398a22: 作涅槃想十種今記所引不同歟。簡正記
T2248_.62.0398a23: 云。雖然破戒能示伏藏。與佛不異故。令作佛
T2248_.62.0398a24: 想。乃至雖慳貪能示伏藏。但作布施想。中間
T2248_.62.0398a25: 八句想如此也
T2248_.62.0398a26: 記。應下勸俗恭敬云云問。此十種勝想皆云
T2248_.62.0398a27: 恭敬破戒比丘歟。爾者六七八如何可意得
T2248_.62.0398a28: 哉。答。必十種勝想皆非謂恭敬歟。是故鈔其
T2248_.62.0398b01: 中恭敬想少少出之歟可勘之
T2248_.62.0398b02: 鈔。耎語乃至禮足云云問。此乃至名言對何
T2248_.62.0398b03: 乃至哉。而耎語禮足九十故不間中間。何云
T2248_.62.0398b04: 乃至哉。答。師仰云。乃至名言非對數乃至。且
T2248_.62.0398b05: 示恭敬想。足至下也。敬人上自額乃至禮足
T2248_.62.0398b06: 爲言正勘經文。又無一二三名數。此今記家
T2248_.62.0398b07: 加之也。餘六經不歴顯故
T2248_.62.0398b08: 鈔。生豪貴得入涅槃云云問。此能恭敬人歟。
T2248_.62.0398b09: 將指破戒人果報歟如何。答。破戒比丘報也。
T2248_.62.0398b10: 問。若破戒比丘次生可墮地獄。何云生豪貴
T2248_.62.0398b11: 哉。答。實順生墮地獄。彼後報生豪家故。以此
T2248_.62.0398b12: 意云後生也
T2248_.62.0398b13: 鈔。如牛黄云云濟公云。牛黄與牛王音通歟
T2248_.62.0398b14: 云云故王字可書而書黄字簡正記云。牛
T2248_.62.0398b15: 黄者牛角中黄也。大徳云。此須是黄牛。郡中
T2248_.62.0398b16: 或三五百中稀過一。頭有黄未必盡有。若取
T2248_.62.0398b17: 時如何得知彼之有無。須待明日夜者。若有
T2248_.62.0398b18: 者便即&MT03555;黄從腦上出。或從角肉出。待彼正
T2248_.62.0398b19: &MT03555;。時人遂潜伏。牛邊不得入。云覺候黄正出
T2248_.62.0398b20: 角上時忽起身相。牛驚之其黄便落地。因而
T2248_.62.0398b21: 獲之。其牛過三五日必死。牛雖死黄堪合藥
T2248_.62.0398b22: 麝桃胞
T2248_.62.0398b23: 記注。彼人雖死其藥有功云云問。上入大海。
T2248_.62.0398b24: 斷無量衆生。云此海中畜類何云人哉。答。
T2248_.62.0398b25: 師匠仰有二義。一義云。入大海者。必非入海
T2248_.62.0398b26: 水中。但乘船浮海上。估客也。無量衆生者。
T2248_.62.0398b27: 必不局畜類。云殺六道衆生事也。六趣之中。
T2248_.62.0398b28: 人最上故且出人。天非可殺。故出勝人云彼
T2248_.62.0398c01: 人也。餘趣自可接故。又云。影略互顯。彼人雖
T2248_.62.0398c02: 死者法破戒之人也。既喩死人故其藥有功
T2248_.62.0398c03: 者。喩服藥事也故法喩合擧令互顯也。付之
T2248_.62.0398c04: 不審也。下云牛麝人死時人死是喩也。是是
T2248_.62.0398c05: 破戒人哉。答。自本設二會釋。故不可有失也。
T2248_.62.0398c06: 盲冥無目。胞胎生盲者胎中ヨリ盲目
ト云事ナリ
T2248_.62.0398c07: 鈔。三世僧物云云鈔批云。坊舍臥具事通三
T2248_.62.0398c08: 世。過去修治得今受用。今復備補用通未來
T2248_.62.0398c09:
T2248_.62.0398c10: 記。善學四根本云云中一云。以四根本三乘
T2248_.62.0398c11: 依住云云此指四重云四根本也。三乘根本
T2248_.62.0398c12: 故。持戒毀戒。是法器非法器。
T2248_.62.0398c13: 鈔。如是等假便擧得小羅云云此等人前非法
T2248_.62.0398c14: 擧之。彼能擧人。覓得少罪擧之。所擧人不可
T2248_.62.0398c15: 受之也
T2248_.62.0398c16: 記。是時非時慈心軟語等云云第三以慈心。
T2248_.62.0398c17: 不爲以不慈心。第四以軟語。不爲以麁獷。第
T2248_.62.0398c18: 五爲使佛法久住也
T2248_.62.0398c19: 記注。下句即同利益不以損減云云上佛法
T2248_.62.0398c20: 久住經文也。而此下句同律五徳中下句也
T2248_.62.0398c21: 爲言即此指第五徳云爾也
T2248_.62.0398c22: 鈔。施惡衆生無恐畏者云云簡正云。以現在
T2248_.62.0398c23: 治罸。息將來大怖。即是施無畏
T2248_.62.0398c24: 記。一闡提云云謗無佛法也。及故犯禁等
T2248_.62.0398c25: 鈔。僧令懺悔改迹便止上品之徒見影依道
T2248_.62.0398c26: 云云今記意。依雜含見影三根之中上根得意。
T2248_.62.0398c27: 而依雜含時。一往雖然向今鈔時。有犯之人
T2248_.62.0398c28: 依僧令懺悔而常專精不犯之人定上根。
T2248_.62.0398c29: 何以懺悔之犯已能悔人爲上根哉。是當中
T2248_.62.0399a01: 品機歟。依之餘記以此句爲中品機。且中品
T2248_.62.0399a02: 對下品機。今云上品見。是以鈔批云。首疏云
T2248_.62.0399a03: 佛法中有三種人。謂上中下。上品之人。專精
T2248_.62.0399a04: 不犯。堅守禁戒。如鵝珠草緊。理須恭敬。不得
T2248_.62.0399a05: 治罰。如輪王神寶之馬一日之中周四天下。
T2248_.62.0399a06: 不勞加罰。中品犯己自悔。深生慚愧。如好良
T2248_.62.0399a07: 馬見鞭影便行。不須加罰。下品之人。無慚無
T2248_.62.0399a08: 愧。破戒犯罪。續作不止。自非治罰。寧容肯
T2248_.62.0399a09: 息。如似鈍驢不加鞭杖無由取路。唯此文中
T2248_.62.0399a10: 約犯過者。取第二人爲上品。慈云見影者取
T2248_.62.0399a11: 教力影也。以見教中治罰之文。即改過故也
T2248_.62.0399a12: 簡正記云。佛法中人有三品。即上中下也。上
T2248_.62.0399a13: 品專精不犯。如草海珠也私云。如上
鈔批釋
今鈔取後
T2248_.62.0399a14: 二。明中爲上。不取上者既無也此即今記
T2248_.62.0399a15: 釋不同也。而今記釋。鈔上品之言雖符順。聊
T2248_.62.0399a16: 相違僧令懺悔之言歟。上品人可專精不犯
T2248_.62.0399a17: 故。如似遲驢。必加楚罰。智能遷善。可上則鞭
T2248_.62.0399a18: 影從諫如流。謂策之不進。喩縱治不悔悚
T2248_.62.0399a19: 反チノ
ヽク
比佛法悛且泉反ア
ラタム
革。斯言允矣。非確豪
T2248_.62.0399a20: 附勢而已。存荷教非儹竊住處而已。嗟塵
T2248_.62.0399a21: 庸媚世趨時。豐華四事。聚來徒馳逐五邪。贖
T2248_.62.0399a22: 香塵埃鳥來反
塵也
誰當斯寄
T2248_.62.0399a23: 鈔。欲治罰擧人者自具兩種五徳云云問。必
T2248_.62.0399a24: 可具自恣擧罪之兩種五徳哉。答。爾也。問。若
T2248_.62.0399a25: 爾者。自恣五徳中。知自恣不自恣者。何必只
T2248_.62.0399a26: 時可具之哉。答。師仰云。一切分輕物等事。皆
T2248_.62.0399a27: 上兩種五徳。但第五知自恣不自恣句。隨時
T2248_.62.0399a28: 可改轉。今云自恣五徳擧罪五徳。出自恣法。
T2248_.62.0399a29: 故且云爾。實自恣不自恣之句可改作也。是
T2248_.62.0399b01: 以簡正記云。兩種五徳者。不愛不恚不怖不癡
T2248_.62.0399b02: 知擧罪。是初五徳。次又知時不非時。如實不
T2248_.62.0399b03: 以虚空利益。不以損減柔軟。不以麁擴慈心。
T2248_.62.0399b04: 不以嗔恚。此是二五徳也具可犯者聽可」
T2248_.62.0399b05: 鈔。如律本遮法中説云云鈔批云。律文即遮
T2248_.62.0399b06: 犍度中明也。時有六群比丘。作如是念。世尊
T2248_.62.0399b07: 無數方便。教諸比丘。展轉相教。更相受語。便
T2248_.62.0399b08: 擧清淨無罪比丘。佛言聽無求聽。能擧之
T2248_.62.0399b09: 人須具五徳。乃至竅問。爲見聞疑。何見見
T2248_.62.0399b10: 何罪犯戒見犯威儀耶。問答一一如法。犯者
T2248_.62.0399b11: 以已乃可依斷。律文中盡論此意
T2248_.62.0399b12: 鈔。四分等律總處明之云云簡正云。此明呵
T2248_.62.0399b13: 責之過。總取四分。五分僧祇等令呵責過者。
T2248_.62.0399b14: 總來此一處明之問。今記云前後示相云云
T2248_.62.0399b15: 與簡正同異如何。答。四部中。前後散出呵責
T2248_.62.0399b16: 之過。故云前後示相多少參渉。而當段文。總
T2248_.62.0399b17: 處而明之。列過相故云總處也。是以記下文
T2248_.62.0399b18: 云。總前四部處。列過相隨犯牒入
T2248_.62.0399b19: 鈔。若對僧比丘前云云鈔批云。僧者謂四人
T2248_.62.0399b20: 已上。比丘者據一人二人等
T2248_.62.0399b21: 鈔。倒説四事云云倒亂倒説二異也。倒亂者
T2248_.62.0399b22: 正行其事。此人必可兼倒説也。問。通途犯戒
T2248_.62.0399b23: 應名倒亂耶。答。不然歟。如法云非法。而作
T2248_.62.0399b24: 之即倒亂也。以常犯戒。不倒亂故。簡正記云。
T2248_.62.0399b25: 倒説者犯言不犯。不犯言犯。邪言正正言邪
T2248_.62.0399b26:
T2248_.62.0399b27: 鈔。破戒者前三聚云云有云。於此破僧殘偸
T2248_.62.0399b28: 蘭二聚。通犯不犯倒説。倶呵責也。波羅夷一
T2248_.62.0399b29: 聚但限不犯。若犯可減損。何勞訶責哉云云 
T2248_.62.0399c01: 問。若爾者。今破前三戒非口説。實僧殘偸蘭
T2248_.62.0399c02: 二聚犯云歟。答。爾也。於前三聚。除波羅夷。
T2248_.62.0399c03: 付自餘聚犯人與訶責可得意歟。所以爾者。
T2248_.62.0399c04: 下五分云七破戒。記釋五分中破戒須除初
T2248_.62.0399c05: 篇。通收餘聚又僧祇云。二者數犯五衆戒。
T2248_.62.0399c06: 記釋二中五衆即是五篇。且擧全數準行中。
T2248_.62.0399c07: 止明下四。若犯初篇。不入此治又鈔下明
T2248_.62.0399c08: 擧法注云。告僧言比丘某甲犯罪又下鈔出
T2248_.62.0399c09: 奪行中第四五中云。四五奪其相續後犯。一
T2248_.62.0399c10: 不應更犯此罪。餘亦不應犯謂爲殘作呵責
指下篇爲餘也
二若
T2248_.62.0399c11: 相似若從此生相似謂同一篇罪也從此生者
謂爲摩觸呵責而與女屏坐
三若
T2248_.62.0399c12: 後重於此謂犯提被治
後更犯殘文
同記云。準知此治不至
T2248_.62.0399c13: 四重此等諸文除重實犯餘篇。故與今治
T2248_.62.0399c14: 罰見。問。若爾者何記云又但口説。未必身行
T2248_.62.0399c15: 哉。答。先付實犯。雖與此罰。亦口説同可與
T2248_.62.0399c16: 此治罰。但口説時。不除波羅夷。前三聚同口
T2248_.62.0399c17: 説與之○又一義云。倒説倒亂相並。與呵責
T2248_.62.0399c18: 羯磨事。其義無疑。唯倒之人可得呵責。故云
T2248_.62.0399c19: 未必身行也云云問。若約實犯。單犯僧殘偸蘭
T2248_.62.0399c20: 人可與此呵責歟。答。口倒説四事上身作之
T2248_.62.0399c21: 故呵責也。單犯之人必不與呵責歟。已上口
T2248_.62.0399c22: 説實犯相兼義云。又一義云。今説釋爲本。唯
T2248_.62.0399c23: 約口説不依實犯得意。既云倒説四事故云云
T2248_.62.0399c24: 記。更加斷常則六十二云云上六十是身見
T2248_.62.0399c25: 中分別者六十。後二邊見中二也。此唯識等
T2248_.62.0399c26: 六十二見不同也。問。我歴三世爲六十。何斷
T2248_.62.0399c27: 常不歴三世唯云二哉。答。斷常二見身本不
T2248_.62.0399c28: 歴五蘊三世。總云斷云常起見故唯二種歟。
T2248_.62.0399c29: 但進此事可尋也。而鈔批作六十二見異之
T2248_.62.0400a01: 也。即彼記云。因是五見生六十二見。一云因
T2248_.62.0400a02: 五見之中身邊二見。生六十二見。何者因身見
T2248_.62.0400a03: 生五十六見。欲界五陰各有即離四見。成對
T2248_.62.0400a04: 言約即離成四句者。一即色是我二離色。是
T2248_.62.0400a05: 我三亦縱是我四非離是我餘也。因邊見生
T2248_.62.0400a06: 六見。謂三界各有斷常成六見。六配五十六
T2248_.62.0400a07: 成六十二見也
T2248_.62.0400a08: 鈔。言五邪者等云云鈔批云。一詐現異相者。
T2248_.62.0400a09: 謂寒著夏衣。暑披寒服。詐作貪相。心怖他物
T2248_.62.0400a10: 也。二説己功徳者。謂我是律師坐禪持經頭
T2248_.62.0400a11: 陀知事令他信敬。三高聲現威者。叱吒示現
T2248_.62.0400a12: 威教。令他畏難。謂有勢力。彼當思惟。彼必能
T2248_.62.0400a13: 爲我作損益。便持物施入手。並入邪命攝也。
T2248_.62.0400a14: 激動令施者。立謂。説己所得之利。意令他施。
T2248_.62.0400a15: 説云昨日張家得一疋絹。今朝王家復送一
T2248_.62.0400a16: 疋細絹悕求人施名激動。應師云。激者發也。
T2248_.62.0400a17: 説文云。水急疾曰激也。從此已下明四邪義
T2248_.62.0400a18: 也。通使四者。立謂今有比丘。諂曲爲官人家。
T2248_.62.0400a19: 作使往來等是也。上觀星象盈虚之相者。立
T2248_.62.0400a20: 云。象謂日月星辰也。故易曰。玄象莫大於日
T2248_.62.0400a21: 月也。謂觀五星二十八宿。星即象也。觀天文
T2248_.62.0400a22: 星宿。若觀若觀是虚。即耕田種植者。此名下
T2248_.62.0400a23: 邪。亦名下口食也。今時多有犯者。謂言我不
T2248_.62.0400a24: 負信施。是我自力所得。不思犯邪命之罪
T2248_.62.0400a25: 激動耕田邀利活命。辨相歴然。剖文長説。未
T2248_.62.0400a26: 是精窮。省己離邪
T2248_.62.0400a27: 記。四邪中前三是身云云問。仰邪是觀星象。
T2248_.62.0400a28: 卜天下吉凶爾者可口業。何云身哉。答。仰
T2248_.62.0400a29: 觀星象是身業也。約此邊且云身。即無苦歟。
T2248_.62.0400b01: 虧盈辰纒度
T2248_.62.0400b02: 鈔。上觀星象盈虚之相云云問。上占他之吉
T2248_.62.0400b03: 凶。此何不同哉。答。彼只作占卜吉凶。此觀星
T2248_.62.0400b04: 象卜吉凶。乃至知天下之政也。故不同也
T2248_.62.0400b05: 記。賊心取物云云十種恣心之中黒闇心等
T2248_.62.0400b06: 也。彼恣心中邪命等。皆攝彼心也
T2248_.62.0400b07: 鈔。此智論解也云云會正云。五邪出二十二
T2248_.62.0400b08: 卷。四邪出第四卷
T2248_.62.0400b09: 鈔。雖有前過三根明委問答有差云云簡正
T2248_.62.0400b10: 云。他犯彼罪。答云此罪。即名有差。與作呵
T2248_.62.0400b11: 責。却是非法羯磨也。若犯此罪。答云此罪等
T2248_.62.0400b12: 如法。即反上非法。成如法也不知謂素所
T2248_.62.0400b13: 未聞
T2248_.62.0400b14: 鈔。若不知不見五犯聚云云鈔批云。五犯聚
T2248_.62.0400b15: 即五篇名也。立明。此人不識。不知此罪相。
T2248_.62.0400b16: 或犯夷殘。謂言是提。或犯吉謂言是殘。故曰
T2248_.62.0400b17: 不知不見。須作呵責法也
T2248_.62.0400b18: 鈔。五分有九種云云簡正云。自鬪諍者。玄云。
T2248_.62.0400b19: 不遂心。常自嗔罵。猶如鬪諍且一解宛陵云。自
T2248_.62.0400b20: 鬪諍謂據自己與前人交言也。二鬪亂者。即
T2248_.62.0400b21: 自不交言。但兩頭互説。令他二人成怨故。云
T2248_.62.0400b22: 鬪亂他。若依玄釋。前句此中方約與他人諍。
T2248_.62.0400b23: 名鬪亂他。恐道理稍劣。依後解好。非一鬪亂
T2248_.62.0400b24: 者數數爲之。不是一度也。親近惡友者。於己
T2248_.62.0400b25: 無益也。惡人爲伴者。長善法與義同倶。惡友
T2248_.62.0400b26: 即約暫時以言爲伴。即久永説也。自樂爲惡
T2248_.62.0400b27: 者。鄙性念念欲作惡也。破戒爲前三。破見謂
T2248_.62.0400b28: 起六十二邪見。破一正見也。白衣即在家人。
T2248_.62.0400b29: 不令數相親近。恐染習惡法也
T2248_.62.0400c01: 鈔。身口習近住云云下身習口習身口習之
T2248_.62.0400c02: 三種總標也。與○童子弟子共床坐
T2248_.62.0400c03: 記。離合三種云云身習口習身口習三種之
T2248_.62.0400c04: 離合也。同眠共器。送互著衣
T2248_.62.0400c05: 鈔。以香華果蓏相授説文釋草實。爾者
T2248_.62.0400c06: 草實通名歟。將局一物歟。答。草實通名也。
T2248_.62.0400c07: 今名蓏取總之名。且目別歟。即會正云。蓏
T2248_.62.0400c08: 即果
説文在木曰果。在地曰蓏。應劭云。木實
T2248_.62.0400c09: 曰果。草實曰蓏。張晏曰。有核曰果。垂核曰
T2248_.62.0400c10: 走使
T2248_.62.0400c11: 鈔。偸人劫賊摴蒲等人云云會正云。偸人私
T2248_.62.0400c12: 竊盜者。劫賊公白奪者博奕行在寡婦○
T2248_.62.0400c13: 沙彌尼處○訟相言○麁弊此性
T2248_.62.0400c14: 鈔。三無義語四非時語云云簡正云。無義語
T2248_.62.0400c15: 者非法語也。非時語者。縱是法語不知時限。
T2248_.62.0400c16: 以隨衰惱號非時也
T2248_.62.0400c17: 鈔。五不親附善人云云鈔批云。謂不近善知
T2248_.62.0400c18: 識也。如阿難白佛言。善知識者是半梵行。佛
T2248_.62.0400c19: 言阿難善知識者是全梵行。如我昔日値善
T2248_.62.0400c20: 知識得過。定光如來受記等是也供結如
T2248_.62.0400c21: 弟子供給師法計他
T2248_.62.0400c22: 鈔。對僧比丘前云云簡正云。對僧者四人已
T2248_.62.0400c23: 上也。比丘者一人已上人簡下擯出對白
T2248_.62.0400c24: 衣説
T2248_.62.0400c25: 鈔。此法與餘羯磨有異云云有云。十縁中第
T2248_.62.0400c26: 八縁。與餘受戒曰等一切順情事有其異也。
T2248_.62.0400c27: 非餘縁皆異也。故先明之者。意云。有異故。第
T2248_.62.0400c28: 八正陳本意先陳明爲言簡正有二釋。一義云。
T2248_.62.0400c29: 此法指呵責法。餘羯磨者餘六羯磨也。有異
T2248_.62.0401a01: 者下六法毎法對一事。今呵責唯不可一種。
T2248_.62.0401a02: 通一切非法。先明之者七中尤在初明之故。
T2248_.62.0401a03: 曰先明也。一義同上有人義也。即簡正記云。
T2248_.62.0401a04: 此法者指呵責法也。餘者外也。除法呵責外
T2248_.62.0401a05: 更有六羯磨爲餘也有異下之六番毎法但對
T2248_.62.0401a06: 一事。如擯出但對汚家惡行事。遮不至白衣
T2248_.62.0401a07: 家。但對罵謗事等。今呵責不但一種。凡一切
T2248_.62.0401a08: 非法。但入法羯磨治之。如前文云過有多種
T2248_.62.0401a09: 等。此既過有多少。多者最在初明故。曰前明
T2248_.62.0401a10: 之。今依玄記云。此法者七羯磨法也。餘羯磨
T2248_.62.0401a11: 者受戒懺罪受日等也。有異者此是違情羯
T2248_.62.0401a12: 磨。當世少行。餘是順情羯磨。當代盛行。既
T2248_.62.0401a13: 是違情作法之時。須僧證正其罪也。文須前
T2248_.62.0401a14: 擧後作。憶念與罪。又准遮法。具問同擧徒衆
T2248_.62.0401a15: 等。此則與受懺等順情之法全異故。前明之
T2248_.62.0401a16: 意。在行事者了別也。此解不違鈔文。順羯磨
T2248_.62.0401a17: 疏幸請詳察
T2248_.62.0401a18: 記。八及十諸法皆別等云云第八正陳本意。
T2248_.62.0401a19: 如布薩以籌華爲陳意。如結界以唱相爲第
T2248_.62.0401a20: 八也。第十亦或白二單白白四隨法不同也」
T2248_.62.0401a21: 鈔。縁起十種云云攝量前事法起。説處等羯
T2248_.62.0401a22: 磨十縁也
T2248_.62.0401a23: 鈔。如上具七法云云從第八正陳本意已前
T2248_.62.0401a24: 云如上也。得伏方與召來入衆的示犯科。徳
T2248_.62.0401a25: 人擧告僧。
T2248_.62.0401a26: 鈔。爲作憶念等云云不作憶念羯磨。準令憶
T2248_.62.0401a27: 實不也
T2248_.62.0401a28: 鈔。具問能擧徒衆上下等云云簡正云。能擧
T2248_.62.0401a29: 徒衆上下者。謂當時同擧上座中下座同心
T2248_.62.0401b01: 已不所擧人者。犯過比丘也。一一如法方爲
T2248_.62.0401b02: 法事也
T2248_.62.0401b03: 鈔。素欲問和云云問。素欲問和者十縁中五
T2248_.62.0401b04: 七二縁也。何今記云含問答二縁哉。答。師仰
T2248_.62.0401b05: 云。曲對云時雖當五七縁。又總云時素欲問
T2248_.62.0401b06: 和通名十縁無過歟
T2248_.62.0401b07: 鈔。律文擧鬪諍事云云問。呵責羯磨。於四事
T2248_.62.0401b08: 倒説倒亂之機與之何約鬪諍人與之哉。又
T2248_.62.0401b09: 鬪諍之人四事可攝何哉。答。縁起因鬪諍事
T2248_.62.0401b10: 是爲縁。遂約四事倒説制之歟。但可勘之。示
T2248_.62.0401b11: 知改法
T2248_.62.0401b12: 鈔。罪云云玄記云。謂犯輕吉也。此罪誤犯纔
T2248_.62.0401b13: 覺。責心即滅。不可入呵責中治。謂前出過云
T2248_.62.0401b14: 對僧比丘前。今既非本心故。爲不令呵責也。
T2248_.62.0401b15: 不因古人釋也鈔批云。謂犯夷優。此不可
T2248_.62.0401b16: 懺。應與滅殯。不合呵責此兩説釋與今記
T2248_.62.0401b17: 意別也
T2248_.62.0401b18: 記。並通結上九云云於不成中。初三種或下
T2248_.62.0401b19: 四種及人法二非故。云通結上九也
T2248_.62.0401b20: 鈔。二明奪行云云問。奪行云事歟。將奪行云
T2248_.62.0401b21: 事歟。答。簡正云。謂奪彼犯所行之行準之
T2248_.62.0401b22: 奪行有傳而今記名行法。故奪者三十五事
T2248_.62.0401b23: 也。行者如僧命行云奪行也
T2248_.62.0401b24: 鈔。不應授人大戒云云搜玄云。前足數篇據
T2248_.62.0401b25: 呵責等四。體未壞故。得授大戒。今言不得者。
T2248_.62.0401b26: 且約制爲言○有佛開制不相違不應受僧
T2248_.62.0401b27: 差教授比丘尼。僧中問答毘尼義。治者同
T2248_.62.0401b28:
T2248_.62.0401b29: 鈔。若僧差作信命云云會正云。信命爲僧作
T2248_.62.0401c01: 使簡正記云。若爾者既見僧差今不受。莫
T2248_.62.0401c02: 違僧命不。答。但自陳情即得
T2248_.62.0401c03: 鈔。三五奪其順從云云問。其順從之樣如何。
T2248_.62.0401c04: 答。此順從自倩云爾也。即玄記云情意作名
T2248_.62.0401c05: 順從。今奪其順逆彼情也
T2248_.62.0401c06: 記。但至吉羅則無餘也云云簡正記云。復犯
T2248_.62.0401c07: 吉指上篇爲餘也經聊亂若復重於此故今
T2248_.62.0401c08: 記云吉羅。則無餘歟
T2248_.62.0401c09: 鈔。若相似若從此生云云此從此生。鈔批從
T2248_.62.0401c10: 方便罪得意。即彼記云。若從此生者。謂從根
T2248_.62.0401c11: 本之前方便之罪生也。由前方便能成根本。
T2248_.62.0401c12: 故知根本是從方便生。故云若從此生也 
T2248_.62.0401c13: 此釋相似之同一篇罪從方便罪生得意。爾
T2248_.62.0401c14: 者相似即從此生得意歟。今鈔注幷記釋種
T2248_.62.0401c15: 類之罪問。若爾者上餘亦不應犯。何不同
T2248_.62.0401c16: 哉。答。彼廣指下篇。此別約種類之犯歟
T2248_.62.0401c17: 鈔。四不應嫌羯磨等云云今記意四五之二事
T2248_.62.0401c18: 無相續之義。而此中列之不詳所以云云簡正
T2248_.62.0401c19: 記中釋相續犯事。即彼記云。不應嫌羯磨人
T2248_.62.0401c20: 及呵者。謂本爲於僧比丘前造過被呵責也。
T2248_.62.0401c21: 今更嫌羯磨。還共前來。向僧比丘前作過。便
T2248_.62.0401c22: 是相續後犯。謂僧比丘前倒説四事。今呵此
T2248_.62.0401c23: 羯磨法爲非法。呵人等約是續作不止。即成
T2248_.62.0401c24: 相續犯也爰知今記意不同也
T2248_.62.0401c25: 記。上下互擧云云四與五上下互或云嫌或
T2248_.62.0401c26: 云訶也
T2248_.62.0401c27: 記。下二犯事云云以嫌爲犯。又羯磨是事也。
T2248_.62.0401c28: 事之言通一切。如攝量前事。云通四縁事也。
T2248_.62.0401c29: 爲敷坐具供養不應受
T2248_.62.0402a01: 鈔。不應受他安洗足物云云問。今云他通沙
T2248_.62.0402a02: 彌淨人等歟。將限比丘歟。答。有傳云。覆藏犍
T2248_.62.0402a03: 度中説此事。清淨比丘説故。今他者限比丘
T2248_.62.0402a04: 云云
T2248_.62.0402a05: 鈔。禮拜合掌問訊迎逆持衣鉢等云云問。此
T2248_.62.0402a06: 五種如何可分哉。答。二合掌。三問訊。四衣
T2248_.62.0402a07: 五鉢爰知迎逆之時持衣爲第四。持鉢爲
T2248_.62.0402a08: 第五不應擧善比丘爲作憶念作自言。論
T2248_.62.0402a09: 理教相應無有違者。食上顧者願異形之字
T2248_.62.0402a10:
T2248_.62.0402a11: 記。二合作一云云暗破會正彼云。注二比丘
T2248_.62.0402a12: 者。如三人同犯。合一法解。各須陳乞也
T2248_.62.0402a13: 記意。第二比丘云意也。是以鈔批云。注云彼
T2248_.62.0402a14: 二比丘亦爾者。此謂二人被治。一人乞解。其
T2248_.62.0402a15: 彼一人亦須別乞解也。今言彼二比丘者。即
T2248_.62.0402a16: 第二比丘也簡正云。注云彼二比丘。爾者
T2248_.62.0402a17: 且約二人同犯之者。一人彼治乞解。彼第二
T2248_.62.0402a18: 人亦須乞解。故云彼二亦爾。若取語足。合云
T2248_.62.0402a19: 第二比丘亦爾。更有別解不正不録之。問。如
T2248_.62.0402a20: 二人同犯。一人隨順乞解。彼第二人未隨順。
T2248_.62.0402a21: 其未乞解其一比丘獨作成不。有人云。亦得。
T2248_.62.0402a22: 今準律文不成。須二人一是隨順乞解。各陳
T2248_.62.0402a23: 詞句方得成也私云。此有人之義難得意」
T2248_.62.0402a24: 記。應是同過別過亦通云云上羯磨牒二比
T2248_.62.0402a25: 丘。同鬪諍之過也。故云同過。別過人之解羯
T2248_.62.0402a26: 磨。雖可牒別過之人二人。但非羯磨之便歟。
T2248_.62.0402a27: 雖然非遮之歟。彼人多少中
T2248_.62.0402a28: 鈔。二擯出云云鈔批云。二擯出羯磨者。礪云。
T2248_.62.0402a29: 此汚家之人。壞彼信心。僧以作法加罰。遣出
T2248_.62.0402b01: 本處故同也。涅槃名爲驅遣羯磨。十誦名驅
T2248_.62.0402b02: 出羯磨。事起馬宿滿宿二比丘在聚落中汚
T2248_.62.0402b03: 家也。舊云馬師滿宿謬矣。親檢十誦云爾。四
T2248_.62.0402b04: 分名富那婆娑比丘及阿濕卑比丘。在&T057509;
T2248_.62.0402b05: 聚落。行汚家惡行。餘比丘往乞食不得。云此
T2248_.62.0402b06: 比丘不與我曾言語慰問迎逆。乞食比丘擧
T2248_.62.0402b07: 過白佛。令白四殯出。令身子目連往治。及謗
T2248_.62.0402b08: 衆僧云懷愛恚。僧即設諫違諫。犯殘臨時付
T2248_.62.0402b09: 口言故須違。出本處者。謂遣出聚落汚家之
T2248_.62.0402b10: 處也以非爲是
T2248_.62.0402b11: 記。佛在&T057509;離那國因阿濕卑富那娑婆二比
T2248_.62.0402b12: 丘汚家惡行爲縁云云有云。此就蒙治人云比
T2248_.62.0402b13: 丘。實六群倶汚家也。
T2248_.62.0402b14: 記。驅出當界云云本汚家惡行聚落界也
T2248_.62.0402b15: 記。但約對道對俗有信無信以分異云云呵責
T2248_.62.0402b16: 依止對道。擯出遮不至對俗也。又有信無信
T2248_.62.0402b17: 者。四羯磨未懷信。三擧行信倶懷也。是以下
T2248_.62.0402b18: 鈔云。或不信善惡二因又云。若爲三擧。
T2248_.62.0402b19: 行信但懷
T2248_.62.0402b20: 鈔。當在界外云云問。此界外者指何界哉。答。
T2248_.62.0402b21: 此界通自然作法歟。若汚家惡行人。驅出其
T2248_.62.0402b22: 住處聚落。此時指聚落云界。又云此住處歟。
T2248_.62.0402b23: 若餘四事倒説等時。必不見驅出聚落也。若
T2248_.62.0402b24: 爾者正指作法界之界歟
T2248_.62.0402b25: 記。不須比處住云云此擯人出本寺而不制
T2248_.62.0402b26: 餘寺也。律云。如呵責羯磨。但除餘衆中説戒
T2248_.62.0402b27: 云云飾宗記云。呵責人於一切處不許説戒。
T2248_.62.0402b28: 今此擯治。於所行處不得。於餘處得既許
T2248_.62.0402b29: 説戒。何況住寺哉
T2248_.62.0402c01: 鈔。若有咨請推屬本師云云此被治人有咨請
T2248_.62.0402c02: 餘比丘事者。被治人推屬我本師咨請爲言
T2248_.62.0402c03: 同前文
T2248_.62.0402c04: 記。謂餘比丘私有請問云云此被治人餘比丘
T2248_.62.0402c05: 云有請問爲言
T2248_.62.0402c06: 記注。舊云被治人止得問師等云云從舊云至
T2248_.62.0402c07: 隨擧故舊記意也。即簡正記云。推屬本師者。
T2248_.62.0402c08: 謂被治人。或有縁事。不得問餘人。餘人答恐
T2248_.62.0402c09: 成隨擧會正云。若有下舊云被治人不得
T2248_.62.0402c10: 問餘人。恐彼成隨擧。若問本師則開師資。彼
T2248_.62.0402c11: 云若愚癡無有智。盡壽依止準戒疏下今
T2248_.62.0402c12: 記能破意也。同。不見擧不懺擧。亦有隨擧之
T2248_.62.0402c13: 何云局惡見哉。答。實我不見不懺雖有
T2248_.62.0402c14: 犯。彼但犯吉。正非隨擧之提。故且云唯局惡
T2248_.62.0402c15: 見歟
T2248_.62.0402c16: 記。初明倒亂必兼兩衆云云出家在家兩衆也。
T2248_.62.0402c17: 倒説四事。或亂正法。時必相兼二衆。故云必
T2248_.62.0402c18: 兼兩衆。方入此治。雖然正蒙此治法事。專在
T2248_.62.0402c19: 道衆也。正依律本縁起。時因數犯。與依止之
T2248_.62.0402c20: 法。必約所對人道俗。非謂與依止歟故云云 
T2248_.62.0402c21: 但令數犯不約對人也。是以簡正記云。若準
T2248_.62.0402c22: 縁起因僧芻比丘年老無知。故懺數犯。所以
T2248_.62.0402c23: 佛制令依有徳
T2248_.62.0402c24: 記。唯無胡麻滓云云今質多居士油壓子故
T2248_.62.0402c25: 如是云也。是以簡正記云。此居士祖父壓油
T2248_.62.0402c26: 爲業云云會正記○唯少胡麻滓以居士父壓
油爲業文
T2248_.62.0402c27: 記。懷如是多寶根力覺意禪定正受云云
T2248_.62.0402c28: 力等之法喩寶故云多寶也
T2248_.62.0402c29: 記。便説譬喩云云問。此合法樣如何。答。
T2248_.62.0403a01: 烏鷄如不作鷄鳴烏喚。今善法比丘。失出世
T2248_.62.0403a02: 多寶等法非出家。又剃髮染衣之故非在家。
T2248_.62.0403a03: 故喩之也。此質多居士得宿命智。故善法比
T2248_.62.0403a04: 丘過去作此烏鷄。憶得今如是云也。是以僧
T2248_.62.0403a05: 祇律云。佛言此居士得宿命通。見彼比丘過
T2248_.62.0403a06: 去世時爲烏鷄子。作是譏弄。又身雖出家。心
T2248_.62.0403a07: 行俗行。如彼烏鷄不似一物會正云。唯少
T2248_.62.0403a08: 胡麻滓○彼聞不樂。以居士得宿命通。及觀
T2248_.62.0403a09: 善法昔爲烏鷄子。乃喩云昔有商人。採寶得
T2248_.62.0403a10: 雌雄二鷄歸國。雄被狸食。唯雌者在。後烏覆
T2248_.62.0403a11: 之生子。子作聲時。父説偈曰此子非我有。野
T2248_.62.0403a12: 父聚落母野父謂烏
聚母謂鷄
共合生兒子。非烏復非鶏
T2248_.62.0403a13: 若欲學父聲。復是鷄所生。若欲學母鳴。其父
T2248_.62.0403a14: 復是烏。學烏作鷄鳴。學鷄作烏聲。烏鷄兩
T2248_.62.0403a15: 兼學。是二但不成。善法因斯不往。佛令作此
T2248_.62.0403a16: 法遮彼不去也。廣如律下有賈客持雌鶏
T2248_.62.0403a17: 至不烏喚。遮斷不許便離。遣謝白衣。律本不
T2248_.62.0403a18: 從言單言篇也。作爲正召令受也
T2248_.62.0403a19: 鈔。語言檀越懺悔云云呼謝曰懺也。總上下
T2248_.62.0403a20: 懺言。或呼謝或懺罪隨處可得意也
T2248_.62.0403a21: 記。安羯磨比丘著眼見耳不聞處云云蒙遮不
T2248_.62.0403a22: 至白衣家羯磨比丘。安俗人眼見耳聞處也。
T2248_.62.0403a23: 召來善法比丘見彼居士。令俗之心調柔。謝
T2248_.62.0403a24: 云受懺也。而不受比丘直向居士懺也。尚不
T2248_.62.0403a25: 受居士與覆鉢之法也
T2248_.62.0403a26: 記。注恐聞作法云云問。此作法者何作法哉。
T2248_.62.0403a27: 答。罵俗人吉羅懺悔作法也。今差八法具足
T2248_.62.0403a28: 阿難。令懺居士。故以阿難爲所對。善法比丘
T2248_.62.0403a29: 懺之也。是以飾宗記云。引五分二十四云。教
T2248_.62.0403b01: 作突吉羅悔過。言我某甲比丘作麁惡語。加
T2248_.62.0403b02: 某甲白衣犯突吉羅。今向長老悔過三説文
T2248_.62.0403b03: 云。阿難彼差竟至居士家。如是語居士懺悔。
T2248_.62.0403b04: 僧已爲善法比丘作罰謫。若受懺悔善。若不
T2248_.62.0403b05: 應至眼見耳不聞處。安羯磨比丘。著眼見可
T2248_.62.0403b06: 不聞處。教令如法懺悔。後來語居士言。居士
T2248_.62.0403b07: 懺悔。彼比丘先犯罪。今已爲懺悔。罪已除彼
T2248_.62.0403b08: 若受懺悔者善。不受者犯罪比丘應自往懺
T2248_.62.0403b09: 悔。如是阿難聞世尊教已。將善法比丘。至質
T2248_.62.0403b10: 多居子家語言。懺悔居士。彼比丘僧已爲作
T2248_.62.0403b11: 講罰。質多居士即共懺悔時。善法比丘順位。
T2248_.62.0403b12: 衆僧不聊違逆。從衆僧乞解遮不至白衣家
T2248_.62.0403b13: 羯磨會正云。準律差阿難具八逆。被治人
T2248_.62.0403b14: 至彼求懺。若又未受應安眼見可不聞處。令
T2248_.62.0403b15: 遙求懺。使人自向居士求懺。若未受應令比
T2248_.62.0403b16: 丘自求懺。又不受者應作覆鉢羯磨謂彼家無住
受用如鉢之
T2248_.62.0403b17: 覆因
爲名
更不令僧往至彼家懺竟俗喜
T2248_.62.0403b18: 記。前後七法過相相渉云云鈔批云。又七羯磨
T2248_.62.0403b19: 人。前四治輕。得足僧數。後三邪故。治罰法
T2248_.62.0403b20: 重。不滿僧數前四人。既足僧數。無隨順罪。
T2248_.62.0403b21: 後三人者邪見壞心。不足僧數。有隨順罪。又
T2248_.62.0403b22: 隨有輕重。若隨前二不見不懺人者。但得吉
T2248_.62.0403b23: 羅。隨後惡邪得提。可知。又此七羯磨人。前
T2248_.62.0403b24: 六人無倚傍。倚傍故不須説諫。後惡邪不捨。
T2248_.62.0403b25: 以倚傍聖教。言説相似是非難分。須僧説諫
T2248_.62.0403b26: 開示是非。改過從善也簡此資産鈔入
T2248_.62.0403b27: 同擧僧云云一下云。四人即功能僧。如四
T2248_.62.0403b28: 分。被擧比丘死。衣入同羯磨擧僧同記云。
T2248_.62.0403b29: 彼擧即三擧本作法者得之公然作惡
T2248_.62.0403c01: 記。爲顯業相如幻故等云云有傳云。此中有五
T2248_.62.0403c02: 釋。前四釋約理。即同嚴論由離法性外無別
T2248_.62.0403c03: 有諸法。是故如是説煩惱即菩提之文。第五
T2248_.62.0403c04: 釋即約事。即同莊嚴於貪起正思。於貪得解
T2248_.62.0403c05: 脱。故説貪嗔癡亦復然之文。又有學者云。第
T2248_.62.0403c06: 五如有傳。於前四釋今案少異。第一約事。云
T2248_.62.0403c07: 業相如幻故。第二約理。云業相不得故。第三
T2248_.62.0403c08: 亦約理云一源。第四通約理事。唯心言應理
T2248_.62.0403c09: 事故。如是可思之爲言又有人云。五句中前
T2248_.62.0403c10: 二普賢經意也。次三無行經意也。一源者一
T2248_.62.0403c11: 實相也。一心華嚴意也。問。此談大乘所説義
T2248_.62.0403c12: 歟。將因配當三觀釋歟。答。有云。大乘經或
T2248_.62.0403c13: 説罪福無主。或説婬欲即是道。此如幻邊。或
T2248_.62.0403c14: 業性不可得邊。乃至以諸法唯心邊説顯之
T2248_.62.0403c15: 也。必非配三觀歟。云業相如幻等。自維當三
T2248_.62.0403c16: 觀。彼性相二觀小乘觀法也。今云性相。心非
T2248_.62.0403c17: 小乘觀相故自本諸大乘經談如幻即空樣。
T2248_.62.0403c18: 又談諸法性空道理也。又一義云。此文配當
T2248_.62.0403c19: 三觀料簡也。初二相空性空也。彼三義唯識
T2248_.62.0403c20: 義故云云隨己即是。違己爲非
T2248_.62.0403c21: 鈔。邪是在憶障於學路云云問。倶舍意。四捨
T2248_.62.0403c22: 之中生邪見。斷善時失戒見。何今用治罸耶。
T2248_.62.0403c23: 答。此事見于簡正記。即彼記云。準倶舍四捨
T2248_.62.0403c24: 中邪見失戒。何用治罰。淮南云夫言邪見斷
T2248_.62.0403c25: 善失戒。須起九品圓滿之心。名爲圓滿邪見。
T2248_.62.0403c26: 心定捨戒。既無受體。還同白衣不用治罰。今
T2248_.62.0403c27: 此三擧比丘。雖然不信因果。及邪心決徹。且
T2248_.62.0403c28: 九品之心未滿。故不失戒。但律據廣相爲言
T2248_.62.0403c29: 論。約子細以説有失不失也。雖有此解道理
T2248_.62.0404a01: 顯然。或究其原未免妨難。且如起邪心。九品
T2248_.62.0404a02: 盡與不盡。總屬他人之内心。今僧如何得知
T2248_.62.0404a03: 彼心之事耶。今依天台所票云。可助一釋。謂
T2248_.62.0404a04: 僧令改惡故治擧之。彼若受僧治罰。即由有
T2248_.62.0404a05: 信。故知九品邪心未同。必一向拒違。不受治
T2248_.62.0404a06: 罸。即驗知邪心決徹斷善。故亦不在治也此解
妙中
T2248_.62.0404a07: 之妙
此簡正記二師。倶三擧人斷善邪見人得
T2248_.62.0404a08: 意也。付初義聊難思。準正理論。有品之捨戒
T2248_.62.0404a09: 義。若上上品善心。得戒下下品邪見位捨。何
T2248_.62.0404a10: 待第九品耶。付後釋亦不明既三擧之人。名
T2248_.62.0404a11: 信行倶壞人。設雖受治罰。何云有信人哉。故
T2248_.62.0404a12: 知簡正記義二共不可然也。故今記云不畏
T2248_.62.0404a13: 來報即爲邪見。其義盡理也。此可非斷善邪
T2248_.62.0404a14: 見失戒故也。遮擧與作不見擧。非同斷善頓
T2248_.62.0404a15: 棄三寶而失戒
T2248_.62.0404a16: 鈔。爲欲折伏從道且棄衆外云云簡正云雖
T2248_.62.0404a17: 在寺中。不預僧法。無其足別也
T2248_.62.0404a18: 記。有僧處者令慚恥故云云問。鈔下許無比
T2248_.62.0404a19: 丘處。依不作解羯磨故也。若有比丘可作解
T2248_.62.0404a20: 見。何記云有僧處。云令慚耻哉。答。有比丘處
T2248_.62.0404a21: 作之有二由。作解又令慚恥二義也。無比丘
T2248_.62.0404a22: 處無此二義。鈔出解一義。記出恥一義。是影
T2248_.62.0404a23: 略互顯之義也。且謂權暫簡滅擯永棄
T2248_.62.0404a24: 記。性者即滅重者轉輕問。此制業二中何
T2248_.62.0404a25: 哉。答。此業道罪也。是以事鈔中四云。業有輕
T2248_.62.0404a26: 重定不定別。或有轉報。或有輕受問。記先
T2248_.62.0404a27: 業言輕重者就過爲言。五逆謗法用僧物等
T2248_.62.0404a28: 爲餘則爲輕。又凡造罪具足三時倶起猛心
T2248_.62.0404a29: 爲重。或二時一時爲輕。定不定者。復簡重業
T2248_.62.0404b01: 定業猛重。縱懺不已不定猶輕。或客轉易下
T2248_.62.0404b02: 二句。彰益轉報。謂易奪不受。對上輕及不定
T2248_.62.0404b03: 業也。輕受謂轉重爲輕。即上重中定業
T2248_.62.0404b04: 罪如是無轉輕義故。若爾者今制罪懺不懺
T2248_.62.0404b05: 談時。何云業罪哉。答。又云。業罪何云理應
T2248_.62.0404b06: 悔除。應本清淨作。作化教懺悔。不懺制罪。不
T2248_.62.0404b07: 足淨僧故。爾者如何。答。必釋鈔懺不懺等文
T2248_.62.0404b08: 非謂爾也。且罪無定性樣云時。出化教業。釋
T2248_.62.0404b09: 不定樣計也。又一義云。了論意。於責心悔有
T2248_.62.0404b10: 二。重者童責心悔。又輕者輕心悔。若重罪以
T2248_.62.0404b11: 輕心悔則轉重爲輕也云云爰知母論意於制
T2248_.62.0404b12: 教重罪。以輕心責心轉重爲輕也
T2248_.62.0404b13: 鈔。七惡見不捨擧等云云問。此惡邪不捨見。
T2248_.62.0404b14: 唯局婬欲不障見歟。將餘殺盜等生惡見者。
T2248_.62.0404b15: 應作今擧法乎。答。本律意唯局婬欲法。餘殺
T2248_.62.0404b16: 盜等無之。僧祇中於殺盜等生惡見。人作今
T2248_.62.0404b17: 擧法可勘彼文
T2248_.62.0404b18: 記。須下加治法。白云大徳僧聽等云云問。此
T2248_.62.0404b19: 可云擧羯磨歟。將可云諫羯磨哉。答。此羯磨
T2248_.62.0404b20: 非擧羯磨。諫羯磨也。彼本文呵責
揵度
別有擧羯
T2248_.62.0404b21: 磨。其文採不受諫由作擧法也。縁本文相異
T2248_.62.0404b22: 此所引也。是以本律第四十五云。爾時世尊
T2248_.62.0404b23: 在舍衞國。有比丘字阿利吒。有如是惡見生。
T2248_.62.0404b24: 我知佛所説法義。犯婬欲非障道法。時諸比
T2248_.62.0404b25: 丘聞莫作如是語。莫世尊謗○諸比丘慇懃
T2248_.62.0404b26: 問阿利吒。堅持惡見。而言此是眞實。餘皆虚
T2248_.62.0404b27: 妄。時諸比丘不能除阿利吒惡見。往世尊
T2248_.62.0404b28: 處頭面禮足。却住一面。以此因縁白佛如常
今記
T2248_.62.0404b29: 出白文則是也
羯磨可準知
。彼阿利吒僧與作呵諫已。故不捨
T2248_.62.0404c01: 惡見。時諸比丘呵責阿利吒言。云何僧與作
T2248_.62.0404c02: 呵諫已。故不捨惡見○以此因縁白佛。爾時
T2248_.62.0404c03: 佛以無數方便呵責已。告諸比丘。聽諸比丘
T2248_.62.0404c04: 與阿利吒比丘作不捨惡見擧白四羯磨。則
T2248_.62.0404c05: 集僧已與作擧。作擧已作憶念。作憶念應與
T2248_.62.0404c06: 罪。衆中當差堪能羯磨者。作白言。大徳僧聽。
T2248_.62.0404c07: 阿利吒比丘惡見。僧與作呵諫。故不捨惡見。
T2248_.62.0404c08: 若僧時到僧忍聽。僧今與阿利吒比丘作惡
T2248_.62.0404c09: 見不捨擧羯磨。白如是此則分明初出諫羯
T2248_.62.0404c10: 磨後出擧羯磨見也。問。若爾者何故今引諫
T2248_.62.0404c11: 羯磨哉。答。此事古來不審也。但會正記等誤
T2248_.62.0404c12: 引今文。而記家一往順彼記引許也
T2248_.62.0404c13: 記注。羯磨第二白如前等云云羯磨時第二句
T2248_.62.0404c14: 牒白第二句已。又白四句羯磨第二句牒入。縁
T2248_.62.0404c15: 本雙牒也。故異白也。羯磨第四唯牒本故也」
T2248_.62.0404c16: 鈔。所謂攝取於僧句絶令僧歡喜。乃至正法
T2248_.62.0404c17: 久住
T2248_.62.0404c18: 記。増一中文共有十句云云謂以十利各爲
T2248_.62.0404c19: 一義。故有十句可知也。且作圖云
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T2248_.62.0405a17: 中間三四五六七八準之可知也
T2248_.62.0405a18: 記注。古記解錯云云問。其錯解相如何。答。鈔
T2248_.62.0405a19: 批云。立云。先佛興世。所制戒撿及此七法治
T2248_.62.0405a20: 人者。意令無犯。使戒淨故。定慧從生斷。或出
T2248_.62.0405a21: 塵至無上果。名爲一義云在果也今記所
T2248_.62.0405a22: 指破。此等解釋歟。不撿知律増一文。故舊記
T2248_.62.0405a23: 如此得意也爲言乃於徴糺
T2248_.62.0405a24: 記。四衆即僧尼士女云云比丘比丘尼優婆
T2248_.62.0405a25: 塞優婆夷也 能捨身命。寧護一如法比丘。
T2248_.62.0405a26: 不復人身開於道俗三惡門
T2248_.62.0405a27: 鈔。内惡外有善相云云問。若外無善相。可許
T2248_.62.0405a28: 俗責罰哉。答。經文雖不見義可然歟。問。若爾
T2248_.62.0405a29: 者何故資持中二初指十輪。如僧綱云。乃至畜
T2248_.62.0405b01: 妻挾子。恭敬如舍利弗。不聽責罰等此文
T2248_.62.0405b02: 意縱外相雖惡。不許責罰何必約善相有
T2248_.62.0405b03: 無致會釋哉。答。今此云善相。必非威儀善惡
T2248_.62.0405b04: 歟。只善相者識聞廣博生俗信邊云善相。縱
T2248_.62.0405b05: 雖畜妻子識聞廣博有外化義邊是可解。有
T2248_.62.0405b06: 善相人不約威儀歟
T2248_.62.0405b07: 鈔。兩存亦得廢前又是云云會正云。兩下是
T2248_.62.0405b08: 縱。廢下是奪鈔批云。兩存亦得者。謂若外
T2248_.62.0405b09: 有善相者。須依十輪莫治。必以愚闇。自纒可
T2248_.62.0405b10: 依涅槃治也
T2248_.62.0405b11: 鈔。云惡罵治者云云鈔批云。賓云惡犯四重。
T2248_.62.0405b12: 而不受拒故。與惡罵治之。若殘罪已下罪倶
T2248_.62.0405b13: 不引者。倶與哩殯治。今尋鈔意不然。犯重諢
T2248_.62.0405b14: 者下文自有滅殯治也。今惡罵者不問所犯
T2248_.62.0405b15: 輕重。若拒諢不見者。犯即令此治
T2248_.62.0405b16: 鈔。語云汝所住處亦當擧汝爲作自言不聽
T2248_.62.0405b17: 汝布薩自恣云云簡正云。汝前住處者。此人
T2248_.62.0405b18: 不肯受治。欲往餘寺。僧即差人往報。此比丘
T2248_.62.0405b19: 犯罪若復見來事須治之。爲作自言者。此所
T2248_.62.0405b20: 對僧公白而作不須自言。彼既同犯。要令自
T2248_.62.0405b21: 言方得治也
T2248_.62.0405b22: 鈔。如是一切捨棄云云上語云已下之文。一
T2248_.62.0405b23: 段文欲捨棄最後正譏責言也
T2248_.62.0405b24: 鈔。如是人不應從求聽此即是聽云云如是
T2248_.62.0405b25: 人從僧不可求聽許。如何求聽彼兇惡故。僧
T2248_.62.0405b26: 不可聽故苦彼犯者也。此即是聽者。彼犯者
T2248_.62.0405b27: 默然義也。如是聽者如法可驅出也。若不聽
T2248_.62.0405b28: 強強可驅出故。此非如法驅出也。今反之。故
T2248_.62.0405b29: 云如法驅出也
T2248_.62.0405c01: 鈔。五分云梵壇法者云云簡正云。五分云。闡
T2248_.62.0405c02: 陀比丘在拘睒彌國。一夏之内解惱衆僧。不
T2248_.62.0405c03: 共和合有一比丘夏竟。往迦葉處。以事白之。
T2248_.62.0405c04: 迦葉令阿難汝往彼國以佛語作梵壇治之。
T2248_.62.0405c05: 阿難受語。與五百比丘倶往其處。其闡陀聞
T2248_.62.0405c06: 阿難來。出外迎逆。問。何故此來。答。欲利益
T2248_.62.0405c07: 汝。問。言如何利益於我。答言。當以佛語作梵
T2248_.62.0405c08: 壇法罰汝。問。如是梵壇法。答言。一切七衆不
T2248_.62.0405c09: 得共來往交言。彼聞之悶絶倒地。語阿難曰。
T2248_.62.0405c10: 此是殺我。何言利益
T2248_.62.0405c11: 鈔。如梵天法治之云云鈔批中有二釋。初釋
T2248_.62.0405c12: 云。梵輔天已下皆有語言。有尋有伺地故。若
T2248_.62.0405c13: 中間禪無尋有伺。則梵天無有語言。今不語
T2248_.62.0405c14: 治人。故喚爲梵天法。謂同梵天之不語也。第
T2248_.62.0405c15: 二釋云。梵天雖無尋有伺。然由有言説。二禪
T2248_.62.0405c16: 已上方無言語也。梵天中有罪者以默法治
T2248_.62.0405c17: 之故曰也。即彼記云。夫欲言語者。要先有尋
T2248_.62.0405c18: 伺。論云欲界及禪有尋有伺地。若中間禪無
T2248_.62.0405c19: 尋唯伺地。二禪已去無尋無伺地。言中間禪
T2248_.62.0405c20: 者。謂初禪已去未至二禪。名中間禪也。賓云
T2248_.62.0405c21: 承前諸師解。未至禪云是中間禪者錯也。初
T2248_.62.0405c22: 禪已前未至初禪。名未至禪。亦名未來禪。名
T2248_.62.0405c23: 斷律儀也。言中間禪者。即是初禪已去二禪
T2248_.62.0405c24: 已前。梵王住處名中間禪也。其梵天在初禪
T2248_.62.0405c25: 之上二禪下。未屬四禪。二十五有中自當一
T2248_.62.0405c26: 有也。亦名梵輔天。齊此已下皆語言故。曰欲
T2248_.62.0405c27: 界及初禪有尋有伺地。故舊經云覺觀在初
T2248_.62.0405c28: 禪。即其義也。二禪已上無復語言。若中間禪
T2248_.62.0405c29: 無尋有伺。則梵天無有言語。今不語治人。故
T2248_.62.0406a01: 喚爲梵天法。謂同梵天之不語也。又解。梵天
T2248_.62.0406a02: 雖無覺有觀。然由有言語爲樂。二禪已上方
T2248_.62.0406a03: 無覺觀故不語也。梵天中有罪者默法治之
T2248_.62.0406a04: 故曰也彼釋意同今鈔幷記釋也
T2248_.62.0406a05: 記。有云梵王宮前云云會正釋也
T2248_.62.0406a06: 鈔。以欲界語地亦通色有云云會正云。語地
T2248_.62.0406a07: 者以欲界有尋伺。是言語之地。故不語則生
T2248_.62.0406a08: 惱者。亦通色有者。謂初禪亦有尋伺。中間禪
T2248_.62.0406a09: 即大
梵天
有伺無尋。二禪已去尋伺方無故簡正
T2248_.62.0406a10: 云。準婆娑倶舍云。夫身語意總有加行。出入
T2248_.62.0406a11: 息是身加行。受想是意加行。尋伺是語加行。
T2248_.62.0406a12: 凡欲發言先須尋伺。尋者尋求伺者伺察 
T2248_.62.0406a13: 尋伺即語因故
T2248_.62.0406a14: 記。梵天行故云云有傳云。語業通梵天現行
T2248_.62.0406a15: 云事也。或梵王行默擯法。故知語業通色有
T2248_.62.0406a16: 爲言玉云。徒得切
特牛又獨也
T2248_.62.0406a17: 鈔。尋本未得云云簡正云。鈔主云一度曾見
T2248_.62.0406a18: 經中有此羯磨。忘却經之名字。尋求未獲。玄
T2248_.62.0406a19: 云。祇律二十四卷有加不共語羯磨也。若準
T2248_.62.0406a20: 東塔疏云。但由比丘犯過。拒云不見。作不見
T2248_.62.0406a21: 擧治也。心猶強獷。即更加此不語之法。便是
T2248_.62.0406a22: 増罪治也。但吉七衆莫與伊言語得。更不承
T2248_.62.0406a23: 羯磨也今記意亦有經之經言僧祇得意
T2248_.62.0406a24: 引之歟。而簡正記初釋意指餘經爰知今
T2248_.62.0406a25: 鈔主意忘却餘經之題名。有何不知之故云
T2248_.62.0406a26: 尋本未得。若僧祇律何云尋本未得哉
T2248_.62.0406a27: 鈔。三種調伏法云云鈔批云。五云一柔軟調
T2248_.62.0406a28: 伏。二剛強調伏。三柔軟亦剛強。故名三種也
T2248_.62.0406a29: 今記意柔軟剛強殺之此爲三見
T2248_.62.0406b01: 記注。昔以柔軟等云云會正云。柔軟即訶責
T2248_.62.0406b02: 等。四信存故法輕被之。則柔剛強即不見擧
T2248_.62.0406b03: 等。以信行倶壞故法嚴強根
T2248_.62.0406b04: 記。重加前羯磨云更増罪治云云問。前羯磨
T2248_.62.0406b05: 何哉。又二法不用別羯磨。只告惡罵治默擯
T2248_.62.0406b06: 之由何云重加前羯磨哉。答。非謂重加前
T2248_.62.0406b07: 羯磨歟。今惡罵治默擯重加前羯磨。云更増
T2248_.62.0406b08: 罪治爲言爾者無相違歟。不與語教授教誡
T2248_.62.0406b09: 也。當三根
T2248_.62.0406b10: 記。例皆四句云云第一祇云大徳僧聽。孫陀羅
T2248_.62.0406b11: 比丘戒羸不捨行婬法。今僧與孫陀羅比丘
T2248_.62.0406b12: 作滅擯。若僧時到僧忍聽。白如是。大徳僧聽
T2248_.62.0406b13: ○誰不忍者説。第二第三亦如是僧與歟 
T2248_.62.0406b14: 鈔。不得共住共事云云鈔批云。立謂共住即
T2248_.62.0406b15: 設戒自恣二種中。共住事者羯磨也。一切僧
T2248_.62.0406b16: 家諸餘羯磨法事亦不得共作也此即今記
T2248_.62.0406b17: 釋不同也
T2248_.62.0406b18: 鈔。若準律文云云鈔批云。此二文何故相違
T2248_.62.0406b19: 者。解云。四分約五徳三根不了。故須犯者自
T2248_.62.0406b20: 言。多論據三根明了。故不須自言直得治也
T2248_.62.0406b21: 今記意律論相違得意歟。即世多有輕欺
T2248_.62.0406b22: 上下者
T2248_.62.0406b23: 鈔。罰錢及米或餘貨賕云云搜玄云。貨者賣
T2248_.62.0406b24: 也。餘錢已外一切堪賣。皆名爲貨。賕者説文
T2248_.62.0406b25: 云以財求理求財
賄也
T2248_.62.0406b26: 鈔不肯轉送因茲犯重云云問。此犯重者指何
T2248_.62.0406b27: 重哉。答。第二盜重歟。僧同和合引錢貨不引
T2248_.62.0406b28: 之。故犯重盜歟。行杖罰枷禁鉗鎖。斬伐草木。
T2248_.62.0406b29: 鉏禾收刈。或周年苦役。墾割
T2248_.62.0406c01: 鈔。或因過失奪便令倍倍償云云問。飮酒醉
T2248_.62.0406c02: 亂治所犯過。能治法有五。五内此第五也。以
T2248_.62.0406c03: 此文云何能治可得意哉。答。實雖難見。且彼
T2248_.62.0406c04: 人預置常住物時。若彼人依醉亂過失奪。令
T2248_.62.0406c05: 倍償故云爾也。若只時過失奪可無此過歟。
T2248_.62.0406c06: 即簡正記云。失者誤遺失也。奪者強力所將。
T2248_.62.0406c07: 典掌之人由不令償。況因過此事。罰餘酒等
T2248_.62.0406c08: 人倍償並是非法也
T2248_.62.0406c09: 記。今同衆院規繩之類云云有云。尋正次作
T2248_.62.0406c10: 役事曰規繩也。即如番匠尋黒繩造材木等。
T2248_.62.0406c11: 故曰規繩也。又云。規式事也云云
T2248_.62.0406c12: 鈔。鉏禾刈穀云云問。此與上鉏禾收刈。有何
T2248_.62.0406c13: 不同又出哉。答。付治罰飮酒醉亂人。出非
T2248_.62.0406c14: 法治云鉏禾等。此必非治罰。只立非法制
T2248_.62.0406c15: 故。又出之也。所望各別也。分僧食及以僧
T2248_.62.0406c16: 物。矜爲正則。流弊斯久。率斂擧世孰
T2248_.62.0406c17: 鈔。犯重因禁遭赦得免云云先王遠忌等放
T2248_.62.0406c18: 還罪者云赦也。即日本國有此事也。法光寺
T2248_.62.0406c19: 十三年放召人等也。鈔批云。犯重因禁遭赦
T2248_.62.0406c20: 得免者。謂有比丘犯重罪已。衆主禁著空
T2248_.62.0406c21: 房。待有國家恩赦到來相放。此名非法法。
T2248_.62.0406c22: 中何有此事。一者不合繁閉伽禁。二者不關
T2248_.62.0406c23: 王赦也
T2248_.62.0406c24: 鈔。或自貨賕方便得脱云云簡正記云。犯重
T2248_.62.0406c25: 人被禁多時。國又無赦。遂自將財物贈於衆
T2248_.62.0406c26: 主求脱之類
T2248_.62.0406c27: 記。因利求利云云此或奪賊物與因利求利
T2248_.62.0406c28: 一事得意賊彼奪少財。而多奪還也。今記意
T2248_.62.0407a01: 云俗制中三種。故此一事被得。餘記意別物
T2248_.62.0407a02: 釋。即鈔批云謂僧家立制。若有僧私之物。爲
T2248_.62.0407a03: 賊盜者。後見須奪取。此非法制。是名財奪賊
T2248_.62.0407a04: 也。言因利求利者。謂如落花師。爲他説法
T2248_.62.0407a05: 令他捨慳。遂求物入已者是也此二物得
T2248_.62.0407a06: 意也
T2248_.62.0407a07: 鈔。故佛預知者不令同法云云鈔批云。以下
T2248_.62.0407a08: 諸文皆有無力有伴自去等文也。如下十誦。
T2248_.62.0407a09: 自僧滅之。不者餘處去等也
T2248_.62.0407a10: 記。善不加惡云云善人云。不勝惡人事也
T2248_.62.0407a11: 鈔。當説如法欲已起去云云問。事既非法
T2248_.62.0407a12: 也。何可云如法僧事與欲清淨哉。況又不忍
T2248_.62.0407a13: 起去程豈樂欲彼事哉。答。事雖非法。僧如
T2248_.62.0407a14: 法和合作羯磨。故淨人媒嫁等非法羯磨成
T2248_.62.0407a15: 也。僧衆和合邊云如法。又其邊云樂欲也。
T2248_.62.0407a16: 若爾者既七非中事非墮何可成羯磨哉。答
T2248_.62.0407a17: 此非法制
T2248_.62.0407a18: 鈔。止得三人云云合自身三人也
T2248_.62.0407a19: 鈔。説見不欲與護心相應云云云此見不欲
T2248_.62.0407a20: 通對首心念。而今鈔主幷記家意。心念作之
T2248_.62.0407a21: 故云故開心念。但本文意對首即鈔批
T2248_.62.0407a22: 引本文云。案僧祇云。時瞻波諸比丘共諍。同
T2248_.62.0407a23: 住不和。一人乃至衆多人擧衆多人。諸比丘
T2248_.62.0407a24: 白佛。佛言。從今日聽作見不欲。不欲者若
T2248_.62.0407a25: 僧中非法羯磨事。若有力者應遮語言。諸長
T2248_.62.0407a26: 者此非法非毘尼不應作。若前人凶惡有大
T2248_.62.0407a27: 勢力。恐爲我梵命難時。應作見不欲。作是
T2248_.62.0407a28: 説此非法羯磨。我不忍與見不欲如是三説。
T2248_.62.0407a29: 作見不欲時。不得輒爾人邊作。應同意人邊
T2248_.62.0407b01: 作。不得衆作見不欲。得二人三人作。餘者
T2248_.62.0407b02: 當與如法欲已捨去。若僧中非法斷事不遮。
T2248_.62.0407b03: 不與欲不作見不欲。並越毘尼罪。若作是
T2248_.62.0407b04: 念。隨其業行如火燒屋。自救身得護心相應
T2248_.62.0407b05: 無罪。是名見不欲也爰知僧祇之前段之
T2248_.62.0407b06: 文。見不欲對首作之。後段心念作之
T2248_.62.0407b07: 今鈔前後文取合引之。且云見不欲護心相
T2248_.62.0407b08: 應歟。委如本文可得意歟。護心相應者護
T2248_.62.0407b09: 戒心也爲言脱身便罷目對
T2248_.62.0407b10: 記。指同僧祇如羯磨篇具引云云鈔批云。如
T2248_.62.0407b11: 上説者前通辨羯磨篇中引母論。比丘見非
T2248_.62.0407b12: 法事。若有三四五伴可得諫之。獨一不須
T2248_.62.0407b13: 云云今記意如上説指伺上僧祇説得意。鈔
T2248_.62.0407b14: 文幷鈔批意直指上羯磨篇云如上説 簡
T2248_.62.0407b15: 正記云。已説者指羯磨篇十五種默處也
T2248_.62.0407b16: 鈔。四分云如法僧要隨順云云今記意要制
T2248_.62.0407b17: 約得意。爾者僧要爲言而日本古本僧字下
T2248_.62.0407b18: 有制字。要下有須字也。爾者如法僧制要須
T2248_.62.0407b19: 隨順爲言是故簡正記所牒有制字也。此五
T2248_.62.0407b20: 百結集文也。又簡正記牒要隨順者。此是五
T2248_.62.0407b21: 百結集文也。故知此兩記要字付下讀也
T2248_.62.0407b22: 鈔。五分雖我所制餘方不行者不得行者云云
T2248_.62.0407b23: 鈔批云。謂佛在時有出家者。佛令爲剃髮。今
T2248_.62.0407b24: 則國王不許。故言不應行。景云如佛制夏意
T2248_.62.0407b25: 遊行。今時王制若無故離十月。皆判還俗。又
T2248_.62.0407b26: 不得行也。故注云俗王爲僧五制不依經本。
T2248_.62.0407b27: 即其義也
T2248_.62.0407b28: 記。如今國制尼不依僧云云會正云。佛令尼
T2248_.62.0407b29: 懷納具。王制各隨本衆自受是也問。設雖
T2248_.62.0407c01: 王制不依大僧如何尼衆可得戒哉。答。如是
T2248_.62.0407c02: 王制之時。無力依尼和尚尼衆可得戒歟。今
T2248_.62.0407c03: 鈔記依五分如是釋故。但本部意未依大僧
T2248_.62.0407c04: 和尚。尼得戒不見可勘之
T2248_.62.0407c05: 記。帳藉公憑之類云云唐土風儀。國王寺寺
T2248_.62.0407c06: 作僧者爲彼國習。必官札記之。送食物等云
T2248_.62.0407c07: 帳藉也。公憑者。有云。唐土云ーー。日本云
T2248_.62.0407c08: 度縁。受戒取王判也。顯非誑惑之標式。故云
T2248_.62.0407c09: 公憑也。如是作法皆依國制也
T2248_.62.0407c10: 鈔。爲作此事必定應作云云上不得入城市
T2248_.62.0407c11: 等之制也。此必定可隨順云事也
T2248_.62.0407c12: 鈔。十輪中如前明制云云今次引之。上十輪
T2248_.62.0407c13: 文意也。即簡正記云。十輪等者前文引鈍
T2248_.62.0407c14: 根。令修福罰。亦是如法也
T2248_.62.0407c15: 鈔。僧祇中罰舍利弗云云僧祇第二十十八云。
T2248_.62.0407c16: 爾時衆多比丘在講堂上。論義。作是言。長
T2248_.62.0407c17: 老世尊制尼師壇大小。若敷坐處兩膝則無。
T2248_.62.0407c18: 若敷兩膝坐處復無。諸比丘以此因縁往白
T2248_.62.0407c19: 世尊。佛問比丘。僧中上座是誰。答曰。舍利
T2248_.62.0407c20: 弗。佛語舍利弗。衆多梵行人作是論。汝云
T2248_.62.0407c21: 何默然而聽。今當罰汝在日中立。舍利弗受
T2248_.62.0407c22: 罰即立日中鈔批引續云。諸比丘各至佛
T2248_.62.0407c23: 處懺悔願恕舍利弗愆。佛言日月星宿猶可
T2248_.62.0407c24: 迴轉。舍利弗心不可迴轉。以爰我罰。心堅
T2248_.62.0407c25: 不可轉也。以過去曾作蛇來云云濟云。身子
T2248_.62.0407c26: 是法輪大將。有過尚治。今末代僧尼未有一
T2248_.62.0407c27: 行一能。則一切時中。違越衆令。義非依教
T2248_.62.0407c28:
T2248_.62.0407c29: 鈔。奪衣令立云云簡正云。奪衣者亦非永奪。
T2248_.62.0408a01: 折伏了和順却與。令立者於僧中立也。非是
T2248_.62.0408a02: 保身而立諍誼
T2248_.62.0408a03: 鈔。先明通塞之意云云鈔批云。先約僧俗明。
T2248_.62.0408a04: 次於僧中約持破明。又持中約時明。並有通
T2248_.62.0408a05: 塞。時則是通。非時是塞故也
T2248_.62.0408a06: 鈔。自壅僧食云云簡正記云。鳴鐘作相普召
T2248_.62.0408a07: 十方。今既有遮豈非壅也
T2248_.62.0408a08: 鈔。劇苦云云簡正記云。蒼頡云偏受之苦日
T2248_.62.0408a09: 劇也
T2248_.62.0408a10: 鈔。障礙大法云云會正記云。大法者。即障
T2248_.62.0408a11: 三千一化凡聖平等同和之法也
T2248_.62.0408a12: 記。欲界衆生皆資搏食云云 問。記家釋欲
T2248_.62.0408a13: 界色界通有四食。何云欲界耶。答
T2248_.62.0408a14: 鈔。故古師匡衆之法云云云靈裕法師寺誥
T2248_.62.0408a15: 也。此大智律師先身也。僧祐南山先身也。簡
T2248_.62.0408a16: 正云隋朝相州大慈寺靈裕律師。値後周廢僧
T2248_.62.0408a17: 教。隱迹終南。身披俗眼。領徒在山毎日出於
T2248_.62.0408a18: &MT01163;市賣卜。得錢供於弟餘米。後隋家御窩大
T2248_.62.0408a19: 行勅補爲僧續。遂於住處造志相寺。法師親
T2248_.62.0408a20: 立誥十篇等鈔批云。又淨影遠法師即是
T2248_.62.0408a21: 靈弟子。於布薩日。説欲不出。祐從山來。直
T2248_.62.0408a22: 到堂。以衣服麁弊衆皆不識。莫有敬者。至
T2248_.62.0408a23: 説欲時。制衆且止。慧遠房中讀疏。乃云法
T2248_.62.0408a24: 事因縁衆僧説戒。豈是應説使者尋報。遠即
T2248_.62.0408a25: 走來流涙悔過。大衆方知是遠和上
T2248_.62.0408a26: 鈔。修道境界法云云鈔批云。謂僧依寺中修
T2248_.62.0408a27: 道。如王治國依六城爲境界也法者範義
T2248_.62.0408a28: 也。爲待一切僧經遊來往受供處所同有。如
T2248_.62.0408a29: 法及時白衣及中
T2248_.62.0408b01: 鈔注。能齊者亦得云云鈔批云。由能齋故是
T2248_.62.0408b02: 當來得道。作出家之因。故開與食簡正
T2248_.62.0408b03: 云。白衣能齋者。五分二十六云。白衣來從
T2248_.62.0408b04: 比丘乞食。比丘不敢與。便致譏呵是以白佛。
T2248_.62.0408b05: 佛言能齊者與不得受齋。非時來者不與
T2248_.62.0408b06: 法宜塞也。謂荷任即命衆主
T2248_.62.0408b07: 鈔。唯有任道行之云云簡正記云。任道行之
T2248_.62.0408b08: 者任依也。道謂道理但依聖教道理而行。應
T2248_.62.0408b09: 與便與等也
T2248_.62.0408b10: 鈔。同護法者云云謂共護佛法也。不損檀越
T2248_.62.0408b11: 事者。謂四事供給。今依道受用不損檀越四
T2248_.62.0408b12: 事之福也。文本非人情者。謂情也
T2248_.62.0408b13: 鈔。理無向背云云向以情召來。背此慳惜也
T2248_.62.0408b14: 鈔注。不得人情口召來食及慳惜積聚計留
T2248_.62.0408b15: 後日乃至懷親疎之心應與而閉不應與而開
T2248_.62.0408b16: 云云以別修情不可喚來。故云不得人情
T2248_.62.0408b17: 口召來也
T2248_.62.0408b18: 鈔。若此以明云云此已下文準鈔家語也。非
T2248_.62.0408b19: 寺誥也
T2248_.62.0408b20: 記。六親謂父母兄弟等云云盂蘭盆疏云。六
T2248_.62.0408b21: 親父母兄弟夫妻或云男女不
取兄弟 文
同記云六親依老
T2248_.62.0408b22: 子注出之。注中式云未詳何典。若準漢書
T2248_.62.0408b23: 注云。六親者父母兄弟妻子由虚妄之俗
T2248_.62.0408b24: 可棄。眞實之道應歸
T2248_.62.0408b25: 記。即上四種云云即上四怨三界六親五欲
T2248_.62.0408b26: 四種歟
T2248_.62.0408b27: 鈔。不亦蚩乎云云鈔批云。蚩者輕也。有云。
T2248_.62.0408b28: 笑不露齒曰蚩云云
T2248_.62.0408b29: 鈔。但以危脆之身云云簡正云。危者三界無
T2248_.62.0408c01: 安曰危。心體虚寂。本來無身色蘊。假有一
T2248_.62.0408c02: 團。故名爲脆也
T2248_.62.0408c03: 鈔。浮假之命不肯遠通僧食云云簡正云。浮
T2248_.62.0408c04: 假者利耶。住持相續假有名爲浮假之命也。
T2248_.62.0408c05: 違諸佛教者。佛置僧坊人法二同鳴鐘善召。
T2248_.62.0408c06: 不局凡聖。今既限約。故是違也。損檀越之
T2248_.62.0408c07: 福者。施主本爲誤。僧是福田之者。今望此
T2248_.62.0408c08: 不得食分。是損彼無之福故
T2248_.62.0408c09: 鈔。此乃鄙俗之淺度云云鈔批云。若識達俗
T2248_.62.0408c10: 士。尚以憂道而不憂貧。今此比丘作此問
T2248_.62.0408c11: 者。問平鄙俗耳
T2248_.62.0408c12: 鈔。瑣人之短懷豈謂清智之深識達士之高
T2248_.62.0408c13: 云云瑣人云小人事也。簡正云。鎖人者。爾
T2248_.62.0408c14: 雅云。小人也。或可。鎖碎之人短見情懷之
T2248_.62.0408c15: 輩也
T2248_.62.0408c16: 鈔。四輩云云謂天人龍鬼也。盂蘭盆疏云。四
T2248_.62.0408c17: 輩者僧尼士女。或云人天龍鬼疑故兩存
T2248_.62.0408c18: 同記云。言兩存者。各有所出
T2248_.62.0408c19: 鈔。如來白毫相中一分供諸出家弟子云云 
T2248_.62.0408c20: 謂可成白毫相。而減福分與弟子。今光減少
T2248_.62.0408c21: 也。勿念衣食所須。以道通用
T2248_.62.0408c22: 鈔。又承不斷客寺倉庫盈溢者。主人心遠而
T2248_.62.0408c23: 廣施。或寺貧而爲客者由志陋而見微也云云
T2248_.62.0408c24: 倶雖接客僧。上心遠故彌寺盈溢。下雖接
T2248_.62.0408c25: 客見微故。因待客寺彌貧爲言會正云。不斷
T2248_.62.0408c26: 客之寺。而反得倉盈溢者何。主人心違故
T2248_.62.0408c27: 也。又寺貧匱。爲&T016247;者何。由主人心陋故也
T2248_.62.0408c28: 鈔。若此兩言人謂僧用不供者。豈是人之智
T2248_.62.0408c29: 力所辨事乎云云會正云。若此下上接客而
T2248_.62.0409a01: 富。阻客而貧。歴然可見。或人反謂恐僧受
T2248_.62.0409a02: 用彌大能供力弱。不可供濟者此實非也。豈
T2248_.62.0409a03: 下一句責上見兩言者。上二義云兩也。心
T2248_.62.0409a04: 遠而廣施與者。陿而見微也
T2248_.62.0409a05: 鈔。若人力有分不能供無限者。所懷既局斯
T2248_.62.0409a06: 言允矣云云所懷既微故。隨因待客。有限食
T2248_.62.0409a07: 有不足故。上云。以有限之食。供無窮之僧。
T2248_.62.0409a08: 事必不立。言良。彼者陿人前此言不虚也。事
T2248_.62.0409a09: 似相反。義實當然。○致&MT02513;乞○既患人力不
T2248_.62.0409a10: 供局屑。此乃檀越爲道奉給。不由人力所致。
T2248_.62.0409a11: 若辨非智力。則功由於道。然則事由道感。還
T2248_.62.0409a12: 供道衆云云事者四事供也
T2248_.62.0409a13: 鈔。猶函蓋相稱云云簡正記云。函蓋者檀越
T2248_.62.0409a14: 爲道故施故喩函。僧得還供道衆田如蓋。與
T2248_.62.0409a15: 本相應是相稱也鈔批云。勝云僧依道而
T2248_.62.0409a16: 受供如函。檀越爲道而施如蓋。二種相應故
T2248_.62.0409a17: 曰稱。何愁竭耶兩記意異
T2248_.62.0409a18: 鈔注。有義食坊云云義謂宜也。會正云。寄歸
T2248_.62.0409a19: 傳云。西國路傍設義食處。殘器若山
T2248_.62.0409a20: 記。亦下一句出論語云云論語七憲問
十四
云。夫
T2248_.62.0409a21: 子時然後言。人不厭其言。樂然後笑。人不
T2248_.62.0409a22: 厭其笑。義然後取。人不厭其取也。子曰。豈
T2248_.62.0409a23: 其然乎問。此亦言對何哉。答。上約行施義
T2248_.62.0409a24: 普。此有施故云亦也。以義然後取。取與理通。
T2248_.62.0409a25: 所以不竭。猶知如此義不。驗於目前如法
T2248_.62.0409a26: 通食。世俗禮教。憂道不憂貧。不憂護法。而
T2248_.62.0409a27: 憂飮食
T2248_.62.0409a28: 鈔注。世欲禮教憂道云云道即仁義禮智信
T2248_.62.0409a29: 也。俗道也。君子謀道不謀食
T2248_.62.0409b01: 鈔。所患人情鄙吝腐爛僧粟云云會正云。粟
T2248_.62.0409b02: 禾子也。五穀通名也腐爛餘而不施。世俗
T2248_.62.0409b03: 恥之。餘唯見積事而不存道。未見道通而事
T2248_.62.0409b04: 塞也。唯以有法平等應同護之。 人來乞索一
T2248_.62.0409b05: 無與法。若隨情輒與即壞法也
T2248_.62.0409b06: 記。謂不非用也云云謂非法不用爲言濟抄
T2248_.62.0409b07: 云。不者遮也
T2248_.62.0409b08: 鈔。俗人本非應齊食者然須借問○示語因
T2248_.62.0409b09: 果。使信罪福。知非爲吝。愄歡而退。此中非
T2248_.62.0409b10: 生人好。處非生人惡處。不得一向瞋人一
T2248_.62.0409b11: 向任人云云會正云。無與法者。不可將僧物
T2248_.62.0409b12: 出界也。注此中者。因僧伽藍中。若俗士非
T2248_.62.0409b13: 現妄受。則因斯獲罪。故曰非生人好處。應
T2248_.62.0409b14: 教而受則由斯得福故。曰非生人惡處。一向
T2248_.62.0409b15: 瞋人應與而閉也。一向任人不應與而與也。
T2248_.62.0409b16: 故曰不齊者而食。去情者。去親恣吝之情
T2248_.62.0409b17: 也。存道者存平直合宜之道也
T2248_.62.0409b18: 鈔注。不齋者而食必須去情存道善知處量
T2248_.62.0409b19: 云云損擧役者等雖不齋許與之。若非損者
T2248_.62.0409b20: 非役者。不齋人不可與之。故云知處量也
T2248_.62.0409b21: 記注云。非生好者以任情故云云 問。非生
T2248_.62.0409b22: 好是非任情。何云任情哉。下非生惡云依法
T2248_.62.0409b23: 故如何。答
T2248_.62.0409b24: 鈔。毀損三歸云云鈔批云。若不問是非而給
T2248_.62.0409b25: 者僧俗混同。將何以爲歸敬。不知尊勝分
T2248_.62.0409b26: 齊。而生賤心。即是毀損之義也
T2248_.62.0409b27: 鈔。二引聖言量者云云搜玄云。有二種量。一
T2248_.62.0409b28: 現量。謂五識照明白名之爲現。二比量謂比
T2248_.62.0409b29: 決而知。見煙知有火也。若依世親母論有三
T2248_.62.0409c01: 種。二種如前。三聖言量。聖正也 立言正故
T2248_.62.0409c02: 名聖言量
T2248_.62.0409c03: 記。僧祇此云大衆云云 問。摩訶僧祇翻時。
T2248_.62.0409c04: 摩訶翻大。僧祇翻衆。何今但云僧祇而翻大
T2248_.62.0409c05: 衆哉。答。師仰云。正雖翻衆。今僧食十方大衆
T2248_.62.0409c06: 爲顯來食。故以義加大字給歟。問。大衆即
T2248_.62.0409c07: 常住食者。大衆常住可云同名哉。答。即常住
T2248_.62.0409c08: 食者以義釋非同名也。僧祇食此云大衆食。
T2248_.62.0409c09: 此常住食云大衆食顯義也。非大衆即常住
T2248_.62.0409c10: 歟。即字雖不審。且釋大衆食云即常住食歟。
T2248_.62.0409c11: 常住義局此處。不通餘處故云常住。此大衆
T2248_.62.0409c12: 食義也。是以翻譯名義集第七云。僧祇此云
四方
T2248_.62.0409c13: 僧物律抄四種常住一常住常住謂衆僧厨庫寺舍衆具花
果樹林田園僕畜等以局當處不通餘界但得受用不通分
T2248_.62.0409c14: 賣故重常住二十方常住如僧家供僧常
食體通十方唯局本處此二名僧祇物文
中三云。或不
T2248_.62.0409c15: 作相。是盜僧祇同記云。僧祇翻衆。即同常
T2248_.62.0409c16: 住衆物
T2248_.62.0409c17: 記。致有得失云云得者集人。失者不集也。又
T2248_.62.0409c18: 義云。知作相得食得也。若不知不得食失
T2248_.62.0409c19:
T2248_.62.0409c20: 記。二種常住夷蘭之別云云常住常住夷也。
T2248_.62.0409c21: 十方常住蘭也。事鈔中一云。一常住常住。○
T2248_.62.0409c22: 此一向準入重攝。二者十方常住○若有守
T2248_.62.0409c23: 護望主結重。同共盜損。應得輕罪同記云。
T2248_.62.0409c24: 同共者主客同心。無掌執故。得輕者即偸蘭
T2248_.62.0409c25: 罪。疏云。以僧分業無滿五故。問。常住常住
T2248_.62.0409c26: 亦無滿五。何以重耶。答。分不分異重輕致
T2248_.62.0409c27: 問。於二種中。十方常住作相可離其
T2248_.62.0409c28: 過。常住常住作相可無過乎。答。一義云。非謂
T2248_.62.0409c29: 作相離罪。但今分兩種差別計也。意別取十
T2248_.62.0410a01: 方常住作相離蘭罪也
T2248_.62.0410a02: 鈔。雖作相而遮示犯云云鈔批云。今平旦打
T2248_.62.0410a03: 鐘。要須前開寺門。閉門而打鐘者此是非法
T2248_.62.0410a04:
T2248_.62.0410a05: 鈔。若大界内有二三處各有始終等云云
T2248_.62.0410a06: 批云。各有始終。僧祇同一布薩至清淨無過
T2248_.62.0410a07: 等者。謂此是法同食別之界。既食各別各鳴
T2248_.62.0410a08: 鐘自集。互不相集者無過也簡正云。二三
T2248_.62.0410a09: 處始終僧祇者初置寺院時爲始。乃至處懷
T2248_.62.0410a10: 時曰終。於其中間衆食不絶名始終也。問。大
T2248_.62.0410a11: 界内何得有二三處始終。答。有二説。初依搜
T2248_.62.0410a12: 玄云。是法同食別界。有解云是一別住内有
T2248_.62.0410a13: 二三院。各有衆食處。如今寺中經院有田産
T2248_.62.0410a14: 供。著經著世五人至時。集此食不犯別衆。但
T2248_.62.0410a15: 自作相便得。或更天王觀音等院並如是也。
T2248_.62.0410a16: 未必揩定。是食別界允師云各有始終者。
T2248_.62.0410a17: 作相不可同時故云爾歟云云此意設雖非法
T2248_.62.0410a18: 同食別界。大界中二三處別院用食時。前後
T2248_.62.0410a19: 次第作相免別衆食。成不遮客僧也爲言
T2248_.62.0410a20: 鈔。下至三拍手云云簡正云。三拍手者表三
T2248_.62.0410a21: 通也
T2248_.62.0410a22: 鈔。若行僧餅錯得一番云云一對云一番是
T2248_.62.0410a23: 二也。只一非謂一番也。鈔批云。比約豐儉
T2248_.62.0410a24: 倶犯。望知事人有限定故錯得猶犯盜。保言
T2248_.62.0410a25: 過索。寧無罪咎也
T2248_.62.0410a26: 鈔。上座貪心偏食僧食犯墮云云 問。上得
T2248_.62.0410a27: 一番。偏食犯盜。猶今云輕哉。答。上行者偏
T2248_.62.0410a28: 不欲與。錯得一番故。則乍知得一番故不還
T2248_.62.0410a29: 犯盜。此行者偏與故食之必非故違意故輕
T2248_.62.0410b01: 也。是以記云偏食彼約衆僧偏與故輕
T2248_.62.0410b02: 鈔。不病稱病云云搜玄云。不病索者犯提。得
T2248_.62.0410b03: 食入手犯重熟睡精餚ソナヘ
サカヘ
肉瓮修饌ソナヘ
T2248_.62.0410b04: 少項之甘肥。嗟鄙悋
T2248_.62.0410b05: 鈔。義者言別客得罪者要是持戒人不與犯
T2248_.62.0410b06: 云云鈔批云。有問云。俗人能齋尚開與食。
T2248_.62.0410b07: 破戒是僧今亦能齋。何得不與。解云俗人能
T2248_.62.0410b08: 齋是當來出世之業。破戒之類理亦亦可知
T2248_.62.0410b09:
T2248_.62.0410b10: 記。此明常住別他成重云云 問。二種常住
T2248_.62.0410b11: 中何哉。若十方常住。望十方僧何有滿五義
T2248_.62.0410b12: 乎。若常住常住者何有別他義乎。答。有云今
T2248_.62.0410b13: 十方常住。而望十方僧雖蘭罪。望今僧衆故
T2248_.62.0410b14: 有滿五義也。而此義猶不審也可尋候
T2248_.62.0410b15: 鈔。止不得自手與。以外道常伺比丘短云云 
T2248_.62.0410b16: 簡正云。常伺比丘短者。譏言沙門只能受人
T2248_.62.0410b17: 物不能施人。所以不自手。初縁自手與食。後
T2248_.62.0410b18: 因外道語白衣言。汝以沙門爲福田。沙門却
T2248_.62.0410b19: 以我爲福田等。故制不手與也
T2248_.62.0410b20: 鈔。若一寺一村一林云云簡正云。寺是此方
T2248_.62.0410b21: 名也。村者則四相之名。據聚落中僧坊以説。
T2248_.62.0410b22: 林是祇陀也
T2248_.62.0410b23: 鈔。次第賦給云云會正云。賦給彼經作付給。
T2248_.62.0410b24: 今作賦亦通班也
T2248_.62.0410b25: 記。用十九錢云云資持中一
 云。初給王臣十
T2248_.62.0410b26: 九錢者。彼土大銅錢一當十六。當今三百也」
T2248_.62.0410b27: 記。隨時將擬云云中一云。惡賊來至。隨時
T2248_.62.0410b28: 將擬不限多少同記云。惡賊難不可約數
T2248_.62.0410b29: 記。悠悠無信者好器與食云云資持中一云。悠
T2248_.62.0410c01: 悠謂遠離三寶無所歸者問。何無信者以
T2248_.62.0410c02: 好器與食哉。答。若以惡器與食無信故。還於
T2248_.62.0410c03: 寺可成損。故是以損者之一分如是與食歟」
T2248_.62.0410c04: 記。分番上下云云一月上十五日下十五日
T2248_.62.0410c05: 分番也。何當番與食。今十五日非番不可與
T2248_.62.0410c06: 食也。不論上下之當番非番。長時給仕者可
T2248_.62.0410c07: 與食爲言 問。若爾者何故鈔中一云。善見
T2248_.62.0410c08: 瞻待淨人法。若分番上下者當上與衣食。下
T2248_.62.0410c09: 番不得。長使者供給衣食同記云。五淨人
T2248_.62.0410c10: 中二經作分番。長使通給此上番之當番
T2248_.62.0410c11: 可與衣食見。何今唯云與食哉。答。師仰云。中
T2248_.62.0410c12: 一衣食衣字多歟。對長使得意與食計尤可
T2248_.62.0410c13: 深理也
T2248_.62.0410c14: 鈔。三約法云云有傳云。具可云約法就時對
T2248_.62.0410c15: 人。今略依初但云法也
T2248_.62.0410c16: 鈔。僧不可和者云云問。僧不和設雖説戒
T2248_.62.0410c17: 前。何而可成其法哉。答。非謂乖別之不和。輒
T2248_.62.0410c18: 難和集。故且云不可和也。是以簡正記云。僧
T2248_.62.0410c19: 不可和者謂集僧取和稍難也
T2248_.62.0410c20: 記。所告人即目犯者云云此擧罪人且云犯
T2248_.62.0410c21: 者歟。若無根者此可犯者故也。又所犯之人
T2248_.62.0410c22: 云所告人歟。對能擧人故。云所告故。又既
T2248_.62.0410c23: 云犯者故。酬答者引合能擧人。令答所犯人
T2248_.62.0410c24: 實否故
T2248_.62.0410c25: 鈔。若云見者爲自見從他見等云云有云。從
T2248_.62.0410c26: 之上可有爲字也。根處擧見以問絶句
T2248_.62.0410c27: 記。罪中文略邪命等云云罪者所擧罪也。四
T2248_.62.0410c28: 事皆所犯故云罪也
T2248_.62.0410c29: 鈔。問衆上中下○取其自言云云所擧之徒
T2248_.62.0411a01: 衆幷能犯人聽許畢後取自言也。取自言後
T2248_.62.0411a02: 擧罪也
T2248_.62.0411a03: 記。情客虚實云云簡正等意。能擧人雖無三
T2248_.62.0411a04: 根。以利益意利彼。爲令懺悔。以眞實善巧
T2248_.62.0411a05: 意。雖對答差可無過。若以惡意樂爲謗。彼
T2248_.62.0411a06: 無三根擧。此虚妄心故。可治其謗罪也。故云
T2248_.62.0411a07: 須斟酌也。是以簡正記云情虚實者。擧罪懷
T2248_.62.0411a08: 也。利益爲心。是實自又具徳。損減爲心。是
T2248_.62.0411a09: 虚自又不具徳。律文不顯此虚實之情也。斟
T2248_.62.0411a10: 酌者有智人須斟量酌度。若情虚擧根不了
T2248_.62.0411a11: 必須治之。或情實擧根不了可容怒故
T2248_.62.0411a12: 語便咸○不足數。廢闕大事○不祇擧法。勸
T2248_.62.0411a13: 早作事不獲已
T2248_.62.0411a14: 鈔。幸知不易及明早作則是非自顯云云
T2248_.62.0411a15: 問。若制夜何故僧祇中七萬八萬人自恣。恐
T2248_.62.0411a16: 明相出者應減衆界外自恣。四分中若明相
T2248_.62.0411a17: 欲出開略説戒此等文皆通夜何今制
T2248_.62.0411a18: 之。答。實雖通夜。今制闇夜屏覆也。故云及明
T2248_.62.0411a19: 早作。是以簡正記云。日光未沒即如法之
T2248_.62.0411a20: 時。屏闇無燈即非法時也。今據此時以辨如
T2248_.62.0411a21: 非之相也若爾者必云可早作者。何事。鈔
T2248_.62.0411a22: 上四云。僧祇食前亦得而不得晨起布薩。得
T2248_.62.0411a23: 罪以後來比丘不聞故同記云。所以不擇
T2248_.62.0411a24: 晝夜者。既制侵早日夕可知。故律中恐明相
T2248_.62.0411a25: 現開略説戒。或則通夜明此等文布薩制
T2248_.62.0411a26: 早作見。如何。答。此云早作。心晨早早非謂
T2248_.62.0411a27: 作之歟。世間明可作之爲言又布薩雖制之。
T2248_.62.0411a28: 今廣云諸羯磨事。故且望多可爾歟。貴在首
T2248_.62.0411a29: 領須約勤○糾正
T2248_.62.0411b01: 記。那那由比丘云云 問。濟縁記云。難提比
T2248_.62.0411b02: 云云爾者如何。答
T2248_.62.0411b03: 鈔。若狂止不來不犯云云 問。既此爲狂病
T2248_.62.0411b04: 事與羯磨。狂止羯磨可謝。如受日事止法
T2248_.62.0411b05: 謝。何云不犯哉。答。受日無解法。故事止法
T2248_.62.0411b06: 謝。此必爲病不作之。依病妨僧事故。爲無妨
T2248_.62.0411b07: 法事作之。又有解法衆僧和合解此羯磨。不
T2248_.62.0411b08: 令妨法事作之。故必待解法謝也。不可準例
T2248_.62.0411b09: 受日也
T2248_.62.0411b10: 鈔。事在嚴整清潔軌行可觀。則生世善心天
T2248_.62.0411b11: 龍叶賛云云鈔批云。應師云。叶者和也同也
T2248_.62.0411b12: 合也云云
T2248_.62.0411b13: 鈔。形服濫惡便毀辱佛法云云簡正云。爪髮
T2248_.62.0411b14: 長利是形惡衣裳。垢穢即服濫也。非人呵
T2248_.62.0411b15: 者。十誦云。納衣比丘著不淨汚納。諸天金剛
T2248_.62.0411b16: 不善。白佛。佛言不應著。著者犯吉也
T2248_.62.0411b17: 鈔。唱僧跋云云有傳云。僧跋與等供同異。出
T2248_.62.0411b18: 要律儀出二釋。一云。僧跋者梵語此云等供。
T2248_.62.0411b19: 此同義也。一云。僧跋者同味義也。謂佛與衆
T2248_.62.0411b20: 僧同味除其毒義也。是以簡正記云。唱僧跋
T2248_.62.0411b21: 者。大莊嚴論云。尸利鞠多長者。受外道囑
T2248_.62.0411b22: 令敬佛。以雜毒藥食供毒皆消。即如今云等
T2248_.62.0411b23: 供也而今記意利同義也。四分云等得。僧
T2248_.62.0411b24: 祇云等供也。而當世行事且依僧祇曰等供
T2248_.62.0411b25: 也。唐土初依用僧祇故。今依僧祇不改也。會
T2248_.62.0411b26: 正云。僧跋。寄歸傳云誑也。正云三鉢羅佉哆。
T2248_.62.0411b27: 譯爲善至。意云。供具善成。食時復至
T2248_.62.0411b28: 鈔。一者賢聖説法等云云簡正云。思益經云。
T2248_.62.0411b29: 沙等集會當行二事。若聖説法若聖默然。何
T2248_.62.0411c01: 爲説法。爲默然不違佛。不違法。不違僧。是
T2248_.62.0411c02: 名聖説法。若知法即是佛。離相即是法。無爲
T2248_.62.0411c03: 即是僧。是名聖默然也
T2248_.62.0411c04: 鈔。類於汚家俳説云云會正云。俳説者如汚
T2248_.62.0411c05: 家戒中俳説之義也。謂推俳向前以説語也。
T2248_.62.0411c06: 或曰排愛貴靜攝勿得不爲
T2248_.62.0411c07: 記。簡異餘毛云云問。餘毛亦有云髮故。爲
T2248_.62.0411c08: 簡彼故。云頭鬚耶。答。師仰云。餘毛雖無云
T2248_.62.0411c09: 鬚。鈔云頭鬚故置頭字。爲簡餘毛。置頭字會
T2248_.62.0411c10: 釋也。鬚
T2248_.62.0411c11: 鈔。及餘上染云云五大正色之外。指何云餘
T2248_.62.0411c12: 上染哉。答。指紅紫等五間色云爾歟
T2248_.62.0411c13: 鈔。或著木履雜履云云木履以草作草履以
T2248_.62.0411c14: 木下ヂヲ付也。雜履者以木又七寶如草履
T2248_.62.0411c15: 作物也。北京讀。南都云也。問。著木履
T2248_.62.0411c16: 等何不許之哉。答
T2248_.62.0411c17: 記。如鉢器亦見二衣篇中云云謂此木覆等
T2248_.62.0411c18: 開制即在二篇。而鉢事鉢器無之。仍指鉢器
T2248_.62.0411c19: 事錯也。然亦言次上五大正色等事即在彼
T2248_.62.0411c20: 篇。故重云亦也。徐下一脚。安徐
T2248_.62.0411c21: 記。五見過修默云云 問。上見非法即須糾
T2248_.62.0411c22: 正。不得默坐云云今何云見過修默哉。答。上
T2248_.62.0411c23: 凡作法事。有作法等非。可糾正之見。必非過
T2248_.62.0411c24: 歟。此見犯過事。於衆中不可訶之。若欲訶
T2248_.62.0411c25: 如下云。屏處可訶之。今出衆中事。故云修
T2248_.62.0411c26: 默也。斂手當心○據堂門面南○定心而入」
T2248_.62.0411c27: 鈔。三乘同法食故云云 問。若指聲聞縁覺
T2248_.62.0411c28: 佛云三乘。今師可云三車家哉。答。如別抄。
T2248_.62.0411c29: 自蔽勿露形醜。禪毘内
衣也
玉云。口護
反ハカマ
襖褶習ナヘ
ハカマ
T2248_.62.0412a01: アコメウ
ヘノキヌ
裘長袖衫襦人米反
短衣也
尖靴鼻高ク
ツ也
&T057618;
T2248_.62.0412a02: 鼻長ク
ツ也
大鞾大クツナリ鼻ノ
大ナルクツナリ
エウ
クツ
T2248_.62.0412a03: 鈔。銅鉢及椀云云銅鉢及銅椀云意也
T2248_.62.0412a04: 鈔。夾紵云云即今木爲骨塗漆者是也。北京
T2248_.62.0412a05: 夾紵南京云夾紵
T2248_.62.0412a06: 記注。寫本或無瓦字云云書本云寫本也。事
T2248_.62.0412a07: 下二云。今世中有夾紵鉢椀瓦鉢等
T2248_.62.0412a08: 無瓦字見
T2248_.62.0412a09: 鈔。璭油云云以油磨鉢也。璭古困反
T2248_.62.0412a10: 鈔。漆木云云以漆木作器物也。此損手故也。
T2248_.62.0412a11: 不當法○不得索償
T2248_.62.0412a12: 鈔。靈裕法師云云北京云靈裕。南京云靈裕
T2248_.62.0412a13: 也。設使經自明證○嘲調戲笑。環釧○比者
T2248_.62.0412a14: ○不知護法僧網除其穢境。未央○牽延累
T2248_.62.0412a15: 日。窺看。深寮坐起。遭雇。尋壞梵行
T2248_.62.0412a16: 記。可保終哉云云一義云。五篇終故。一義
T2248_.62.0412a17: 云。死可護吉。云事也。經久豈非○同開惡
T2248_.62.0412a18: 道。倉廩○諭令行○猫狗馬&T057406;韁絆箞橛鞍
T2248_.62.0412a19: &MT90118;覊束杙流注
T2248_.62.0412a20: 鈔。並是惡律儀云云牛杖等具足惡律儀具
T2248_.62.0412a21: 也。必非惡戒歟。畜猫狗擬殺鼠實可惡戒歟。
T2248_.62.0412a22: 付之且云惡律儀也。有云付不律儀有一分
T2248_.62.0412a23: 全分二師義也。一分義者或但作殺生。不作
T2248_.62.0412a24: 餘六非。又發惡律儀無表也。如善律儀有分
T2248_.62.0412a25: 受惡律儀許分受也。而意三不律儀有沙汰
T2248_.62.0412a26: 事也次全分義者要惡律儀具七支時名惡律
T2248_.62.0412a27: 儀。若分作一二等處中攝也。非惡律儀也。今
T2248_.62.0412a28: 文且依初義歟。表無表章等出二師義也
T2248_.62.0412a29: 鈔。若受惡律儀則失善戒云云 問。此義者
T2248_.62.0412b01: 可立惡戒捨哉。答。立不立事及異論。而義鈔
T2248_.62.0412b02: 不立此捨見。律中不立此捨縁故也。今以義
T2248_.62.0412b03: 鈔爲本不立義爲正也。今文爲誡約。且述之
T2248_.62.0412b04: 歟。問。付之不明。既善生經云善惡二戒互受
T2248_.62.0412b05: 互已。何況四分同計成論云受惡律儀則失
T2248_.62.0412b06: 善戒。何於本宗不立此捨縁哉。又出記三
T2248_.62.0412b07: 義中。後二義有人之義見。初義正義歟。爾者
T2248_.62.0412b08: 何以有義成今實義哉。方方難思如何。答。此
T2248_.62.0412b09: 事實難思。能能可勘之。問。若立捨縁可攝四
T2248_.62.0412b10: 捨之中歟。將別不立歟。非惡律儀何也
T2248_.62.0412b11: 記。一切善戒並絶相續云云 問。今引多釋以
T2248_.62.0412b12: 何善爲記主正義哉。答。引多釋而不破之。仍
T2248_.62.0412b13: 倶存之未必一定歟。但文面以初義爲本義
T2248_.62.0412b14: 見。若爾者可存惡戒捨之義哉。答。大途如
T2248_.62.0412b15: 上。追可尋之。問。今時爲三寶等畜養牛馬等
T2248_.62.0412b16: 可許之哉。答。今所制別人縁攝之畜養之故
T2248_.62.0412b17: 禁之。爲三寶等無苦歟。又義云。公私雖異惱
T2248_.62.0412b18: 彼義不異。不如不可畜之歟。既云擧衆同畜
T2248_.62.0412b19: 一衆無戒故
T2248_.62.0412b20: 記。有云且望一類鼠上等云云會正記。一衆
T2248_.62.0412b21: 無戒者。望無邊鼠上。皆有殺義則此一類鼠
T2248_.62.0412b22: 上戒。善不續可言失耳。非餘戒倶無。此亦誡
T2248_.62.0412b23: 之切耳一類鼠上者。配七毒發戒時。三千
T2248_.62.0412b24: 界鼠上發不殺生戒。今不相續也爲言
T2248_.62.0412b25: 鈔。或佛堂塔廟不遵修飾云云鈔批云。俗中
T2248_.62.0412b26: 孝子尚敬先廟。丁蘭木母出告反面木母舒
T2248_.62.0412b27: 顏。今我出家不値直佛。更不敬儀像者。師
T2248_.62.0412b28: 禀於誰意明。今時僧尼多作斯過。但修飾已
T2248_.62.0412b29: 房。爭光顯佛堂之内塵糞難言口。剃染出家
T2248_.62.0412c01: 爲佛弟子。事師之法豈合如此。餘良可知
T2248_.62.0412c02: 鈔。聚話寺門云云鈔批云。如諸小師之輩及
T2248_.62.0412c03: 無知老宿。多在寺門者。他界女行往倚門坐
T2248_.62.0412c04: 立寺中。打鐘禮佛一人不夾故曰依時不集。
T2248_.62.0412c05: 寔由衆主不閑攝誘。可悲之甚
T2248_.62.0412c06: 鈔。上座三師致而滅法云云鈔批云。五分云
T2248_.62.0412c07: 上頭無人名爲上座。非局頭白。三師者謂和
T2248_.62.0412c08: 上兩闍梨名爲三也若作説戒常法。半月
T2248_.62.0412c09: 恒遵。毎至説晨。令知事者點知僧衆。誰在
T2248_.62.0412c10: 誰無健病幾人○病者方便誘接。告云凡聖
T2248_.62.0412c11: 同遵。行者雖在病臥。能得一禮覲。不努力
T2248_.62.0412c12: 自勵。此自心不可信也
T2248_.62.0412c13: 鈔。或因此不起脱就後世隨業受生云云
T2248_.62.0412c14: 正云。脱廣句云棄也
T2248_.62.0412c15: 鈔。餘僧不來。並準此喩云云鈔批云。其病
T2248_.62.0412c16: 絶重尚遣状來。況餘無患理然須起
T2248_.62.0412c17: 證。取欲然後諫之云云會正云。取彼聽行也。
T2248_.62.0412c18: 云我欲諫大徳
T2248_.62.0412c19: 鈔。不得立至四人云云問。上一羯磨篇云。若
T2248_.62.0412c20: 諫喩和諍得加多少。至於治擧乞爲不得至
T2248_.62.0412c21: 四名非法何今云諫云不得至四哉。答。若
T2248_.62.0412c22: 諫計者雖可通多少。今云訶擧故云不得立
T2248_.62.0412c23: 至四也。若爾者此科云諫科也。故記云諫衆
T2248_.62.0412c24: 過中○必下對諫云云明知此云諫也。爾者
T2248_.62.0412c25: 如何耶。答。正雖明諫諭。今因明訶擧。故云不
T2248_.62.0412c26: 得至四。此訶擧邊非謂諫諭事也。佛以戒法
T2248_.62.0412c27: 精妙。上人行之漸染而已。教所不施。令立
T2248_.62.0412c28: 如法僧要。勸同隨順。不依隨今有某事與制
T2248_.62.0412c29: 有違。願隨謫罰。應同使將來有犯者爲作鑑
T2248_.62.0413a01: 戒因縁云云而述。明雖是人制故不可違
T2248_.62.0413a02: 記。勸化自省云云他者將來有犯者。自者今
T2248_.62.0413a03: 正違制人也。今與同住。是實以所。今不肯順
T2248_.62.0413a04: 可欲從魔耶。汎爾麁暴
T2248_.62.0413a05: 鈔。或能轉重引涅槃示
之云云
簡正云。彼云。舍衞城
T2248_.62.0413a06: 中有一丈夫。捕鳥還放。佛説偈云。勿輕小罪
T2248_.62.0413a07: 以爲無殃。水渧雖微漸盈大器等 問。積
T2248_.62.0413a08: 小罪可成多罪。何云轉重哉。答。實如來難。但
T2248_.62.0413a09: 今且指多罪云轉重歟。或又捕鳥還放之。因
T2248_.62.0413a10: 之可致殺之大重。故云爾歟可尋之
T2248_.62.0413a11: 鈔。餘經云云鈔批云。餘經即是善生經也
T2248_.62.0413a12: 鈔。四退失道果云云師云。已得道果非謂失
T2248_.62.0413a13: 之。可證道果。而不證故云退失。是故記云
T2248_.62.0413a14: 障道也。若有違犯正教。非唯拳治而已。不
T2248_.62.0413a15: 迎送同事自力。牽課必不自知。愚叢自守。率
T2248_.62.0413a16: ヒクヒ
キイル
言導誘無倦
T2248_.62.0413a17: 鈔。故律中阿難頭白云云簡正云。彼云。阿難
T2248_.62.0413a18: 有六十弟子。皆是少年。欲捨戒還俗。迦葉
T2248_.62.0413a19: 語阿難言。汝衆欲失汝年少比丘。貪不知
T2248_.62.0413a20: 足。阿難云。我今頭白。何以呼我爲年少耶。
T2248_.62.0413a21: 迦葉云。汝與年少比丘倶不善閉諸根。貪不
T2248_.62.0413a22: 知足。初中後夜不勤修習等
T2248_.62.0413a23: 記。阿難徒衆非法云云有人云。阿難弟子有
T2248_.62.0413a24: 百千人外道衆出家。彼云。阿難多聞能知世
T2248_.62.0413a25: 出世之法。當出家習世法即習之與前無高
T2248_.62.0413a26: 下。即還外道故云失也云云鈔批云。迦葉是
T2248_.62.0413a27: 阿難和上。其阿難是羯磨受戒也。上呵言貪
T2248_.62.0413a28: 不知足者。非是貪於財利。此是樂法貪也。謂
T2248_.62.0413a29: 貪其多聞博識。不證無學故曰也。律文言貪
T2248_.62.0413b01: 不知足者消榖蟲也
T2248_.62.0413b02: 鈔。但行破穀云云會正云。破穀者。吉祥經
T2248_.62.0413b03: 云。長者開倉取穀穀盡唯見小兒。後有人
T2248_.62.0413b04: 著黄衣過。兒云此金精也不見之。果獲金藏。
T2248_.62.0413b05: 今沙門損彼信施似小兒。破穀倉而不能説
T2248_.62.0413b06: 法。似不獲金藏。故云但行破穀簡正云。法
T2248_.62.0413b07: 寶云。小兒雖破穀。能示金處。長者雖失穀
T2248_.62.0413b08: 而獲金。施主以四事供僧似失穀。得福田如
T2248_.62.0413b09: 獲金。沙門雖受施爲施所墮如破穀。解説法
T2248_.62.0413b10: 顯眞理伏藏如示金也。鏡水大徳云。此取半
T2248_.62.0413b11: 喩。據一向損處爲言。不取全喩
T2248_.62.0413b12: 記注。中間二句云云學廣之義。以博通律相。
T2248_.62.0413b13: 兼明二乘之二句述之爲言
T2248_.62.0413b14: 鈔。兼明二乘云云會正云。二乘即大小也。時
T2248_.62.0413b15: 要隨時要務也。情性善量機器也識覽時
T2248_.62.0413b16: 要。達究情性者。可準上文一方秉御
T2248_.62.0413b17:
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