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阿毘達磨倶舍論指要鈔 (No. 2250_ 湛慧撰 ) in Vol. 63

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T2250_.63.0915a01: 初幖幟。有説此應名爲學本。諸所應學
T2250_.63.0915a02: 此爲本故。有説。此五應學基。於涅槃城
T2250_.63.0915a03: 址故
T2250_.63.0915a04: 頌曰下中上隨心惠暉云。若多爲建
T2250_.63.0915a05: 佛法等心受戒。即上品。若爲白衣食等
T2250_.63.0915a06: 品戒也麟云。准毘跋律云。受者發心。我今
T2250_.63.0915a07: 道當一切衆生。衆生皆惜壽命。是下
T2250_.63.0915a08: 品心。若言我爲正心向道衆生疑惑
T2250_.63.0915a09: 一切津梁自濟濟他名中品心。若言我爲
T2250_.63.0915a10: 正心向道求泥洹故。爲三解脱門
T2250_.63.0915a11: 菩薩三聚淨戒故。爲佛法久住
T2250_.63.0915a12: 上品心。然此是大乘。恐不此。或但勝劣
T2250_.63.0915a13: 不同爲三品已上今謂。二師解釋並不
T2250_.63.0915a14: 。婆沙百十七二紙左云。若有下品心
T2250_.63.0915a15: 有表業諸律儀。盡衆同分彼諸律儀下
T2250_.63.0915a16: 品隨轉。雖後時力發起身語意攝惡
T2250_.63.0915a17: 行妙行。然彼律儀常下品轉更不増長。若有
T2250_.63.0915a18: 中品心有表業諸律儀。盡衆同分
T2250_.63.0915a19: 彼諸律儀中品隨轉。雖後時力發
T2250_.63.0915a20: 身語意攝惡行妙行。然彼律儀常中品轉不
T2250_.63.0915a21: 増不減。若有上品心有表業諸律
T2250_.63.0915a22: 。盡衆同分彼諸律儀上品隨轉。雖
T2250_.63.0915a23: 力發起身語意攝惡行妙行。然彼律
T2250_.63.0915a24: 儀常上品轉。更不損減故如是。問。頗有
T2250_.63.0915a25: 新學苾芻成就上品律儀而阿羅漢成就下
T2250_.63.0915a26: 品律儀耶。答。有。謂有新學苾芻。以上品
T2250_.63.0915a27: 有表業諸律儀。有阿羅漢。以下品
T2250_.63.0915a28: 心起有表業諸律儀。如是新學苾芻成
T2250_.63.0915a29: 就上品律儀。而阿羅漢成就下品律儀已上
論文
T2250_.63.0915b01: 此論本據婆沙。儀觀二論分齊可
T2250_.63.0915b02: 如是歸依以何爲義雜心論第十十一
紙右
T2250_.63.0915b03: 注曰。梵音中三寶名覆護歸依趣向義應
T2250_.63.0915b04: 歸趣佛覆護。法僧亦如是也
T2250_.63.0915b05: 知八支聖道趣安穩涅槃頌疏云
T2250_.63.0915b06: 隱涅槃滅諦者不允。趣涅拌者顯諦用
T2250_.63.0915b07: 況亦四諦不
T2250_.63.0915b08: 是故歸依爲方便門毘思母論第一六紙
T2250_.63.0915b09: 云。三歸有二種。一者爲五戒・十戒・
T2250_.63.0915b10: 八齊故受三歸。乃至爲二百五十戒
T2250_.63.0915b11: 三歸。二者直受三歸。所以爾者。當爾之
T2250_.63.0915b12: 。佛未二百五十戒乃至八齊。以是義
T2250_.63.0915b13: 故直説三歸得受具已上
論文
惠暉云。三歸
T2250_.63.0915b14: 五。有翻邪三歸・五戒三歸・八戒三歸・十
T2250_.63.0915b15: 戒三歸・大戒三歸故。於一切律儀方便
T2250_.63.0915b16: 已上今謂。惠暉與毘尼母稍有同」
T2250_.63.0915b17: 如本受誓非毀犯前戒正理三十八十六
紙左
T2250_.63.0915b18: 云。本受誓云何。謂離欲邪行。於他所攝諸
T2250_.63.0915b19: 女人所他攝想而行非法。如是乃名
T2250_.63.0915b20: 欲邪行。非一切有情相續先立誓言
T2250_.63.0915b21: 我當彼離非梵行而得律儀何今時可
T2250_.63.0915b22: 犯戒。既如本誓而得律儀。今正隨行。如
T2250_.63.0915b23: 何名犯。先取妻妾後受律儀。於自妻等
T2250_.63.0915b24: 此戒。以近事等別解脱律儀一切有情
T2250_.63.0915b25: 處所得故。若異此者。於自妻妾非處非時
T2250_.63.0915b26: 非支非亦應欲邪行戒。於舊所
T2250_.63.0915b27: 既有犯者。於新所受不犯故。不
T2250_.63.0915b28: 先所難
T2250_.63.0915b29: 依何義説名末陀酒十誦十七曰。酒有
T2250_.63.0915c01: 二種。穀酒木酒。穀酒者用食用麯用米。或
T2250_.63.0915c02: 根莖葉花果種子諸藥草雜作酒
T2250_.63.0915c03: 木酒者不食麯米。但用根莖花葉果。若
T2250_.63.0915c04: 種子酒。酒色香味飮能醉人。復不
T2250_.63.0915c05: 根莖等。但用諸種子諸和合作酒。飮皆
T2250_.63.0915c06: 人。皆爲飮酒。波夜提智論十三二十
一紙
T2250_.63.0915c07: 種酒。糓酒果酒藥草酒。具如彼説。倫記曰。
T2250_.63.0915c08: 第四不飮酒。若依舊論。但言一切種不飮
T2250_.63.0915c09: 。今云一切窣羅若者是米酒。迷隷耶者。景
T2250_.63.0915c10: 基同云藥酒泰測等云是苷蔗等根莖根藥
T2250_.63.0915c11: 。末陀者此云蒲桃酒
T2250_.63.0915c12:
T2250_.63.0915c13:
T2250_.63.0915c14: 阿毘達磨倶舍論指要鈔第十五
T2250_.63.0915c15:
T2250_.63.0915c16:   分別業品第四之三
T2250_.63.0915c17: 即情非情罪遮罪光有三解。第三爲
T2250_.63.0915c18: 勝。以符正理故。寶疏・頌疏竝用此義。然
T2250_.63.0915c19: 第二解亦順舊論。彼云從二者。謂衆生名・
T2250_.63.0915c20: 非衆生名。又性罪處・假制罪處
T2250_.63.0915c21: 從現得者有情處故表無表章云。涅槃
T2250_.63.0915c22: 云。戒七種。從於身語於無作。然通
T2250_.63.0915c23: 彼加行・根本・後起二種義亦可
T2250_.63.0915c24: 三世。於現在法於過未既防現法
T2250_.63.0915c25: 義遮三。不小乘。彼唯防現故。此不爾。
T2250_.63.0915c26: 定道二心生即順理而能益物法爾破惡。故
T2250_.63.0915c27: 亦具七。既無文遮。亦可説言通防三時加
T2250_.63.0915c28: 行・根本・後起之非。若起後時。三皆滅故。亦
T2250_.63.0915c29: 説言三世惡。此上二類實唯防現在
T2250_.63.0916a01: 去來二世無自體故。義可
T2250_.63.0916a02: 況從遮罪光有二解寶釋不同。於中寶
T2250_.63.0916a03: 釋於理爲理。又從而所得三戒不同。光師
T2250_.63.0916a04: 其不同亦有四釋。於中第二爲善。以
T2250_.63.0916a05: 正理故。寶疏・暉疏亦用此釋
T2250_.63.0916a06: 從恒時者蘊處界等寶師破太師
T2250_.63.0916a07: 甚有義理。光師有五釋中。第四爲勝寶疏・
T2250_.63.0916a08: 頌疏亦*有。此釋。寶疏兼含第五意
T2250_.63.0916a09: 但得律儀相似妙行寶疏云。若作上五
T2250_.63.0916a10: 種定限。律儀不發但得妙行。諸經中説
T2250_.63.0916a11: 者。是引接言
T2250_.63.0916a12: 以一切佛減前過婆沙五説。光師
T2250_.63.0916a13: 中立六種義以評正否。於中第一。初師
T2250_.63.0916a14: 正。寶師亦同此説。然寶法師更立別義
T2250_.63.0916a15: 解。具如彼述
T2250_.63.0916a16: 此中何名不律儀者十二不律儀在婆沙
T2250_.63.0916a17: 百十七初紙然明不律儀者。大小經論不同。
T2250_.63.0916a18: 婆沙・雜心等瑜伽第九等明十二種。雜集
T2250_.63.0916a19: 十五種。涅槃經等説十六種。又會經論相
T2250_.63.0916a20: 。具如大乘義章七四十
八紙
涅槃章安疏十二
T2250_.63.0916a21: 五紙右勝鬘經寶窟上末八十一
紙左
對法鈔第六
T2250_.63.0916a22: 二十六
紙右
T2250_.63.0916a23: 魁膾典獄及置弶等魁膾者。涅槃章安
T2250_.63.0916a24: 疏十二五紙右云。次能破十六惡律儀者。此
T2250_.63.0916a25: 滅惡更釋三品魁膾者。舊云。是販魚肉
T2250_.63.0916a26: 典軍之人。又云。是行杖者。玄應音義第七
T2250_.63.0916a27: 十八紙云。苦迴切古外切。帥也首也膾切肉。
T2250_.63.0916a28: 所出也。又文有儈。聲類僧合
T2250_.63.0916a29: 也。恐非此義也。又二十五云。魁師也。膾
T2250_.63.0916b01: 切肉也。主殺人者也。典獄者。雜心云守獄
T2250_.63.0916b02: 彼云。守獄者以守獄自活。婆沙亦同。又瑜
T2250_.63.0916b03: 伽等云斷獄。倫記云。斷獄者西域別立。斷獄
T2250_.63.0916b04: 之人求財活命已上今謂。斷獄與守獄。不
T2250_.63.0916b05: 同。斷獄之獄。爭罪曰獄。守獄之獄。牢獄曰
T2250_.63.0916b06: 獄。斷之與守其別可知。花嚴音義四十紙
T2250_.63.0916b07: 曰。聽訟斷獄聽他密切。斷都亂切。孔安國注
T2250_.63.0916b08: 書曰。聽謂察是非也。周禮曰。獄訟者聽而
T2250_.63.0916b09: 之。鄭玄注云爭罪曰獄。爭財曰訟。玉篇
T2250_.63.0916b10: 曰。斷謂裁制分決也。縛龍者。雜集八云。擧縛
T2250_.63.0916b11: 象呪龍。云縛象者。恒處山林調執野象
T2250_.63.0916b12: 壇呪龍者。習龍蛇戲樂自活廣百
論第
T2250_.63.0916b13: 四恒策迦。應師音義第二十四 二十三紙右 云。龍王
名也。昔有仙人。曾呪此龍其入火。龍王憂怖。
T2250_.63.0916b14: 遂投帝釋座而住。仙人知已更以呪。帝
與龍一時倶墮。帝釋求哀得免 龍遂死焉
罝弶
T2250_.63.0916b15: 者。玄應音義云。置爾雅兔罟謂之罝。郭
T2250_.63.0916b16: 璞曰。罝遮取兔也。韻集云。施羂於道
T2250_.63.0916b17: 弶。今畋獵象施弶以取鳥獸者。其形似
T2250_.63.0916b18:
T2250_.63.0916b19: 有餘部説苾芻律儀光寶並言經部計
T2250_.63.0916b20: 瑜伽略纂十六云。璟如諸苾芻犯他勝處法
T2250_.63.0916b21: 即棄捨別解脱戒者。如小乘中經部・上座
T2250_.63.0916b22: 部・正量部説。等皆云捨。於三品纒中隨起
T2250_.63.0916b23: 何纒初重罪即捨律儀。唯薩婆多師起
T2250_.63.0916b24: 三品纒犯他勝皆不戒。又表無表章云。
T2250_.63.0916b25: 上座部・有部三纒不戒。與璟不同。言
T2250_.63.0916b26: 墮罪者。光寶並言墮地獄罪。事鈔篇數
T2250_.63.0916b27: 報篇中一之一
左八紙
云。初言波羅夷者。僧祇義當
T2250_.63.0916b28: 極惡。三意釋之。一者退沒由此戒。道果
T2250_.63.0916b29: 分故。二者不共住。非道而已更不
T2250_.63.0916c01: 二種僧數。三者墮落。捨此身在阿鼻地
T2250_.63.0916c02: 故。十誦云墮不如意處。薩婆多解云。由
T2250_.63.0916c03: 魔鬪以此戒。便墮負處資持記云。
僧祇墮義與
T2250_.63.0916c04: 此不
T2250_.63.0916c05: 非犯一邊有斷尸羅羯磨上云。四重
T2250_.63.0916c06: 罪云邊罪。又言餘罪者。寶有二解。後義爲
T2250_.63.0916c07: 優。光記頌疏亦同。事鈔中一之一
十一紙左
云。此説
T2250_.63.0916c08: 別解脱戒。由境縁別得戒不同。故後犯時
T2250_.63.0916c09: 還隨別犯。如薩婆多云。寧可一時發一切
T2250_.63.0916c10: 戒不一時犯一切戒。且如。女人
T2250_.63.0916c11: 身上發得二十一戒。男子身上得十四戒餘
T2250_.63.0916c12: 法界中男女亦爾。今或貪心犯一女一道。但
T2250_.63.0916c13: 一婬戒。比丘自餘諸婬戒體光潔無行
T2250_.63.0916c14: 違。稱本受體。如初篇還得清淨。不
T2250_.63.0916c15: 更受。由本戒。又如律云。打謗犯
T2250_.63.0916c16: 比丘皆結墮罪。若無戒者止同吉羅。問應
T2250_.63.0916c17: 足數。不斷頭。答。懺本清淨。理當
T2250_.63.0916c18: 。如説戒自恣羯磨等。但由情過深
T2250_.63.0916c19: 原。不故。云來不隨意。斷頭之
T2250_.63.0916c20: 瑜。此望不階聖果言 資持記云。問。世云
小無懺重之文。那
T2250_.63.0916c21: 懺淨哉。若大小兩乘通明懺重。小雖懺但障
獄業。不本故云無耳。若爾依大懺淨可
T2250_.63.0916c22: 數不。*若*化制不同*化據業道制就違教。縱依
方等事理懺滅。今制教懺須擯。懺成
T2250_.63.0916c23: 。若行制懺。縱業不亡還名清淨。須知化
制懺法天別。人多妄述故曲疏之。餘在後篇
T2250_.63.0916c24: 何縁立他勝名四分律云 波羅夷。譬
T2250_.63.0916c25: 人頭復生。若犯此法。不復成
T2250_.63.0916c26: 比丘
T2250_.63.0916c27: 毘訶羅一足跟地光云。毘訶羅義翻爲
T2250_.63.0916c28: 寺。是所住處。寶疏同。玄應音義云。亦言
T2250_.63.0917a01: 訶羅。此云遊。謂僧遊履處也。此土以寺代
T2250_.63.0917a02:
T2250_.63.0917a03: 以世尊説四行道沙門准陀者。光寶云。
T2250_.63.0917a04: 舊云純陀。此云。玄應音義云。舊言
T2250_.63.0917a05: 訛也。此云妙義。惠暉同此。然檢舊論
T2250_.63.0917a06: 准陀。恐有異本。又四沙門者。出婆沙六
T2250_.63.0917a07: 十六五紙出諸律及涅槃經三十五・瑜伽
T2250_.63.0917a08: 二十九・十地論五等。又如略纂・倫記幷飾宗
T2250_.63.0917a09: 記二末二十八
紙左
釋經論相違文
T2250_.63.0917a10: 正法滅時無有捨義瑜伽亦同此意。具
T2250_.63.0917a11: 報恩吼述
T2250_.63.0917a12: 二由得退次下光記云。言得退者。先成
T2250_.63.0917a13: 此法後退不成名爲得退已上又對未得退
T2250_.63.0917a14: 以立已得退。今言得退者是也
T2250_.63.0917a15: 亦捨少分殊勝善根光寶兩解不同。光
T2250_.63.0917a16: 總相。寶就別解。如麟辨二釋別。然二解
T2250_.63.0917a17: 中光解爲優。以倶舍・正理等無簡別故。光
T2250_.63.0917a18: 師對餘順決擇故云少分。餘決擇分者如
T2250_.63.0917a19: 下論説第二十八
卷十三丁
又婆沙第七明三善根。一
T2250_.63.0917a20: 順福分善根。二順解脱分善根。三順決擇
T2250_.63.0917a21: 分善根。或可煖等順決擇分對前二種善根
T2250_.63.0917a22: 故。云少分或殊勝
T2250_.63.0917a23: 有餘師説依表得故光寶並言。後説爲
T2250_.63.0917a24: 正其破正理二師有殊。廣章第五用正理
T2250_.63.0917a25: 云。今大乘中雖文判。義亦應爾。若
T2250_.63.0917a26: 受戒時作永捨心。即便永捨。若心勢捨。至
T2250_.63.0917a27: 於明旦律儀時還復相續。由彼惡思不
T2250_.63.0917a28: 永捨
T2250_.63.0917b01: 一由受心斷壞故光引正理以爲
T2250_.63.0917b02: 別。寶即云同。寶解爲
T2250_.63.0917b03: 二由勢力斷壞故寶引正理婆沙會釋。
T2250_.63.0917b04: 光所解同。寶師爲
T2250_.63.0917b05: 六由善根斷壞故光寶二師會正理別。
T2250_.63.0917b06: 寶解爲
T2250_.63.0917b07: 及彼助伴頌疏云。助伴者相應倶有能得
T2250_.63.0917b08:
T2250_.63.0917b09: 生色界中除中定無想麟云。僻見故。惠
T2250_.63.0917b10: 暉云。梵王起戒取。無想外道居處無無漏
T2250_.63.0917b11:
T2250_.63.0917b12: 謂安穩業名爲不善惠暉云。安穩業者。
T2250_.63.0917b13: 安穩在果故言愛果。若在因上
T2250_.63.0917b14: 安穩及不安穩。擧安穩等果以釋
T2250_.63.0917b15: 業名善等
T2250_.63.0917b16: 雖此定中立不動名若依大乘。雜集第
T2250_.63.0917b17: 七亦釋不動。初約異熟不動釋。次釋定地
T2250_.63.0917b18: 攝故説爲不動
T2250_.63.0917b19: 非此諸業此中名受次下十四
紙左
五種
T2250_.63.0917b20: 順受已云。此中但説異熟順受。由業能招
T2250_.63.0917b21: 受異熟云云然如是非必唯感受果。受
T2250_.63.0917b22: 及資糧此中名受。言資糧者。頌疏解云。此
T2250_.63.0917b23: 相應倶有名資糧也。光寶並引正理意。顯
T2250_.63.0917b24: 受果總通五蘊
T2250_.63.0917b25: 故本論言謂無尋業文見發智論第十
T2250_.63.0917b26: 五紙右
T2250_.63.0917b27: 又本論説乃至廣説文見發智論第十
T2250_.63.0917b28: 十紙左婆沙論百一十八十一
紙右
此本論
T2250_.63.0917b29: 三番文。光記具引更加自釋。寶疏全如
T2250_.63.0917c01: 光記。然光法師擧三番文已云。此中引意正
T2250_.63.0917c02: 第二番中順不苦不樂受業心心所法
T2250_.63.0917c03: 證。既順不苦不樂受業感心心所法。故知定
T2250_.63.0917c04: 捨受異熟必同時故。非欲界中
T2250_.63.0917c05: 三業一刹那中倶時熟故。上界即無。由此證
T2250_.63.0917c06: 知。下地定有捨受異熟。雖順捨受業色
T2250_.63.0917c07: 不相應行。非定感捨受故。不以爲頌疏
亦云。
T2250_.63.0917c08: 今引彼文意取第二節文證。以不苦不樂受
業感不苦不樂受異熟。明知欲界有捨異熟。以本論
T2250_.63.0917c09: 三業倶時受異熟果。由此證知下地亦有順非二
。非欲界此三業倶時熟故。上界無苦故。三
T2250_.63.0917c10: 業之言唯説欲界。麟云。以第二節文不苦不樂受是心
心所體是捨受。詳知下地有捨受也。雖順捨受色
T2250_.63.0917c11: 心及不相應行亦是不苦不樂
然即體非捨受故非證也
然寶疏中雖上同
T2250_.63.0917c12: 光引釋而不用此等文義。今案光師・暉
T2250_.63.0917c13: 師等釋甚不允當。若言三番文中一二傍
T2250_.63.0917c14: 證第二正證。則今此論中唯擧傍證
T2250_.63.0917c15: 正證何也。若言此中略擧初番廣説言
T2250_.63.0917c16: 含第二第三番故無過失者。對敵引
T2250_.63.0917c17: 證。本爲欲令所立道理明白無混何有
T2250_.63.0917c18: 正顯傍。絶無斯理。今觀論所引文實爲
T2250_.63.0917c19: 。所以然者。今此所論正在於業
T2250_.63.0917c20: 於果。故論結釋言此證知下地亦有順非
T2250_.63.0917c21: 二業。此一番文約所引果以明能引。然此
T2250_.63.0917c22: 能引説即爲順不苦不樂受業。是故引用
T2250_.63.0917c23: 以成下地有捨受業。然則此文足正證。
T2250_.63.0917c24: 何用二番文爲。加旃多分之言非唯屬受。
T2250_.63.0917c25: 受及資糧此中名受。如上論説。准此論文
T2250_.63.0917c26: 不相應行亦爲受果巨妨。以不相應
T2250_.63.0917c27: 行亦是受資糧故。光・暉等釋於理甚爲
T2250_.63.0917c28: 。寶師不用蓋爲此也
T2250_.63.0918a01: 思婆沙師麥方結實婆沙百十四十六
紙右
T2250_.63.0918a02: 云。問。順現法受業能近得果。於諸業中
T2250_.63.0918a03: 説爲勝。順後次受業去果懸遠。云何最
T2250_.63.0918a04: 勝耶答。順現法受業雖近得果。而果下劣
T2250_.63.0918a05: 最勝。順後次受業雖果遠。而果
T2250_.63.0918a06: 殊勝難盡故名最勝。如外種子。有近得
T2250_.63.0918a07: 而果下劣。有果遠而果最勝。如有釋苗
T2250_.63.0918a08: 三半月則便結果此果最近而最下劣
T2250_.63.0918a09: 稻麥等經於六月其果乃熟。去果次遠
T2250_.63.0918a10: 而次爲勝。如佉梨樹經五六年或十二年
T2250_.63.0918a11: 方結其果此果次勝。如多羅樹經於百年
T2250_.63.0918a12: 方結其果此果最勝。如外種子去果最近
T2250_.63.0918a13: 其果最劣。去果次遠其果次勝。去果最遠其
T2250_.63.0918a14: 果最勝。種隨其果勝劣差別内業亦爾。順
T2250_.63.0918a15: 現法受業去果最近而果最劣。順次生受業
T2250_.63.0918a16: 果次遠而果次勝順。後次受業去果最遠
T2250_.63.0918a17: 而果最勝。業隨其果勝劣差別。故順後次受
T2250_.63.0918a18: 業最勝非
T2250_.63.0918a19: 論曰是説爲善光寶並言。正理亦非
T2250_.63.0918a20: 業爲正義
T2250_.63.0918a21: 幾業能引衆同分耶光寶並引婆沙
T2250_.63.0918a22: 四十卷十五
紙左
云。此論同第二師。光師更有
T2250_.63.0918a23: 。寶師破光師云唯同分是引果。此等義門
T2250_.63.0918a24: 上已述
T2250_.63.0918a25: 異生不退後還生下麟云。雖不退性第
T2250_.63.0918a26: 性不生此。然是異生未永離後還
T2250_.63.0918a27: 下生。故有順後。若造現業現身即受。故亦
T2250_.63.0918a28: 無妨
T2250_.63.0918a29: 然諸聖者如後當辨麟云。謂離欲聖人
T2250_.63.0918b01: 是不還果退。不欲界生後二業。有順退
T2250_.63.0918b02: 聖果是羅漢果退。不有*順二業。退果不
T2250_.63.0918b03: 命終者。譬如壯士雖蹶不仆必於當生
T2250_.63.0918b04: 本果。慚愧増故正文云。不欲者。其義可
然。不有*順者未了。廳
T2250_.63.0918b05: 一切生後業
文今謂麟釋誤也
後者指賢聖品
T2250_.63.0918b06: 此中有位一業引故光云。此中有位與
T2250_.63.0918b07: 自類生有十位一衆同分。一業引故。頌疏全
T2250_.63.0918b08: 正文云。若欲位。應本有。何云生有
耶。寶記云中・生一同分生・有十位
T2250_.63.0918b09: 由重惑淨心若准舊論上重下心並通
T2250_.63.0918b10: 中間惑淨舊論頌云。重惑及淨心。釋曰。是業
T2250_.63.0918b11: 重惑心造或由重善心若准
T2250_.63.0918b12: 此論長行云重煩惱或淳淨心又下文
T2250_.63.0918b13: 十六之
六紙右
猛利纒淳淨心。則二字各別連續不
T2250_.63.0918b14: 相貫通
T2250_.63.0918b15: 聞有黄門事亦非西域記七紙
T2250_.63.0918b16: 昔龜茲國有一黄門。具述奇特寺因
T2250_.63.0918b17: 。又婆沙百十四十二
紙左
昔健馱羅國迦𧸐
T2250_.63.0918b18: 色迦王有一黄門。此但明諸牛
T2250_.63.0918b19: 男根。不曾成黄門因縁。與西域記
T2250_.63.0918b20: 述其國亦不同。冠注引合爲一者誤也。
T2250_.63.0918b21: 又婆沙中更擧怛刃支國女人無憂王
T2250_.63.0918b22: 手掃狗糞。因此善業遍體生香及口吐
T2250_.63.0918b23: 蓮花香等事
T2250_.63.0918b24: 於佛上首僧光有二解。第一爲優。若依
T2250_.63.0918b25: 大乘。瑜伽六十云。復次略由三因縁故成
T2250_.63.0918b26: 現法受業。何等爲三。一田廣大故。二思廣大
T2250_.63.0918b27: 故。三相續清淨故。由五種相田成廣大。乃
T2250_.63.0918b28: 至五極清淨相續究竟。謂阿羅漢及佛爲
T2250_.63.0918b29: 大苾芻僧。如是名爲田廣大性雜集第
八同之
又雋
T2250_.63.0918c01: 云。佛於一切賢聖中最爲上首僧已上此同
T2250_.63.0918c02: 第二解意
T2250_.63.0918c03: 以不善因憂非異熟正理云。以不善因
T2250_.63.0918c04: 苦受爲果。意地苦受決定名憂。憂受必非
T2250_.63.0918c05: 異熟果攝故。顯宗全同。舊論云。此業以
T2250_.63.0918c06: 報。若苦受在心地則成憂根。此憂根
T2250_.63.0918c07: 果報
T2250_.63.0918c08: 謂由身内故致心狂婆沙云 一百二十
六。九紙右
T2250_.63.0918c09: 謂有多食胡桃・麻子・苣藤等時。發熱風等
T2250_.63.0918c10: 大種乖反心便狂亂已上
論文
乖適之適頌疏作
T2250_.63.0918c11: 違。舊論云。風熱淡互相違反。令身四大皆
T2250_.63.0918c12: 調適。下十七八紙云。離間語者親友乖
T2250_.63.0918c13: 穆。眞諦論云。親友不和穆。今謂。據新舊論
T2250_.63.0918c14: 違安適故云乖適。乖違和穆故云
T2250_.63.0918c15: 。二處意同
T2250_.63.0918c16: 如婆私等具見婆沙百二十六及涅
T2250_.63.0918c17: 梵行品・會疏三十五七紙三十九
T2250_.63.0918c18:
T2250_.63.0918c19:
T2250_.63.0918c20: 阿毘達磨倶舍論指要鈔第十六
T2250_.63.0918c21:
T2250_.63.0918c22:   分別業品第四之四
T2250_.63.0918c23: 佛依業果黒等四光有三釋。寶
T2250_.63.0918c24: 疏・頌疏大同第二。惠暉云。因果合擧名
T2250_.63.0918c25: 。黒之黒故。黒黒即黒熟
T2250_.63.0918c26: 此黒白名互相違故婆沙百十四五紙左
T2250_.63.0918c27: 云。問。無一業亦黒亦白。何故名黒白
T2250_.63.0918c28: 黒白異熟業耶。答。爲示一依止中一
T2250_.63.0918c29: 相續中受二種業所感異熟一黒一白。是
T2250_.63.0919a01: 故説名黒白黒異熟業已上
論文
此文分明。何
T2250_.63.0919a02: 光記芸芸
T2250_.63.0919a03: 此非白言是密意説若依大乘。瑜伽第
T2250_.63.0919a04: 九云。非黒非白無異熟業。雜集第八云。非黒
T2250_.63.0919a05: 白無異熟業。能盡諸業者。乃至非黒者非
T2250_.63.0919a06: 煩惱故。白者一向清淨故。雋云。此論但言
T2250_.63.0919a07: 白。瑜伽名不白。體實是白
T2250_.63.0919a08: 於見道中法智忍等惠暉云。見道有
T2250_.63.0919a09: 五心。七智不斷惑。不論故取忍就八忍中
T2250_.63.0919a10: 四類忍斷上界。今論欲界惑故。頌中取
T2250_.63.0919a11: 四法忍
T2250_.63.0919a12: 離四靜慮純白業盡麟云。問。所以四
T2250_.63.0919a13: 靜慮倶言第九思前八者何。解云。此
T2250_.63.0919a14: 中對業以明治道四禪第九思法盡白業
T2250_.63.0919a15: 故。所以擧之。前八思於四業中無所
T2250_.63.0919a16: 故不説也。以上界煩惱唯無記性非
T2250_.63.0919a17: 業攝。不欲界前八盡黒業
T2250_.63.0919a18: 何縁諸地未離繋故光云。若煩惱斷是
T2250_.63.0919a19: 自性斷。斷已現在前故。以有漏善
T2250_.63.0919a20: 自性斷是縁縛斷。斷已有現在前故。
T2250_.63.0919a21: 欲善中皆並起故。説容言。如善憂
T2250_.63.0919a22: 。若彼斷已而不現行。離欲捨故。欲界餘善
T2250_.63.0919a23: 斷已猶行。以成就故已上頌疏亦用斯釋。今
T2250_.63.0919a24: 謂。此釋不然。憂是離欲捨法故。離欲染
T2250_.63.0919a25: 必不起。然憂之不起非彼惑
T2250_.63.0919a26: 。憂根是別一類。何必對彼須容言。光
T2250_.63.0919a27: 釋不
T2250_.63.0919a28: 諸煩惱言永寂靜故光釋煩惱言三義
T2250_.63.0919a29: 同。於中第一爲
T2250_.63.0919b01: 故思經中爲意業故寶云。彼師引故思
T2250_.63.0919b02: 貪嗔邪見是意業也。舊論云。譬喩部
T2250_.63.0919b03: 説貪等名意業。於故心作經中説。若執如
T2250_.63.0919b04: 此。惑業成一性已上此等文故思是別
T2250_.63.0919b05: 目。光釋似故思字屬上句末經目
T2250_.63.0919b06: 即飮諸酒非麁顯故婆沙百十二三紙左
T2250_.63.0919b07: 云。故彼論言。問。爲身三惡行攝一切身惡
T2250_.63.0919b08: 。爲一切身惡行攝身三惡行耶。答。一切
T2250_.63.0919b09: 三。非三攝一切。不攝者何。謂非
T2250_.63.0919b10: 。以手杖等繋有情。及非邪行。於
T2250_.63.0919b11: 應行不淨行飮酒等諸放逸業。由
T2250_.63.0919b12: 正知失念用諸飮食等。及不
T2250_.63.0919b13: 者。諸如是等所起身業非三所攝。又云。
T2250_.63.0919b14: 問。爲語四惡行攝一切語惡行。爲一切語
T2250_.63.0919b15: 惡行攝語四惡行耶。答。一切攝四。非
T2250_.63.0919b16: 一切。不攝者何。謂如有一獨處空閑作
T2250_.63.0919b17: 是説。無惠施。無親愛。無祠祀
T2250_.63.0919b18: 是等語惡行世間有情不了解。非
T2250_.63.0919b19: 所攝。問。爲意三惡行攝一切意惡行
T2250_.63.0919b20: 切意惡行攝意三惡行耶。答。一切攝三非
T2250_.63.0919b21: 三攝一切。不攝者何謂貪嗔恚邪見倶生受
T2250_.63.0919b22: 想行識非三所攝
T2250_.63.0919b23: 謂諸善思光有三義。解輕無貪
T2250_.63.0919b24: 。自評取前二説。寶師三皆不許。今謂。雖
T2250_.63.0919b25: 皎據義則無妨。許有何失。予則從光」
T2250_.63.0919b26: 受生尸羅必依表故光法師會前後相
T2250_.63.0919b27: 大抵同前。又二具之言表無表數同異
T2250_.63.0919b28: 辨別亦有三釋。於中第一爲優。大凡受説
T2250_.63.0919b29: 恣等作法。皆悉簡出未具者。不彼聞知
T2250_.63.0919c01: 是律常軌也
T2250_.63.0919c02: 令諸有情殺罪所觸所觸者。婆沙
T2250_.63.0919c03: 三十二十八
紙右
云。得獲觸證文字雖別同顯
T2250_.63.0919c04: 。麟云。至身名爲所觸已上
麟文
維摩經云
T2250_.63.0919c05: 所觸知證註主梵語智證與觸音
T2250_.63.0919c06: 比故即以爲喩也
T2250_.63.0919c07: 貪瞋邪見後起差別寶師唯引正理
T2250_.63.0919c08: 更無細評。光師亦引婆沙斷言。作論者意
T2250_.63.0919c09: 樂不
T2250_.63.0919c10: 又經中説云何不同光師分科。至問餘
T2250_.63.0919c11: 亦爾問。非情以下爲答。云何不同更爲
T2250_.63.0919c12: 一問。此中總有二問一答。寶師分科。至
T2250_.63.0919c13: 一問。又至不同一問。此中唯有二問
T2250_.63.0919c14: 答。然寶師分文本據正理・顯宗。彼釋雖
T2250_.63.0919c15: 二論。然於此論分。二論此論其文
T2250_.63.0919c16: 同也光解尤爲切當。正理論四十一十四
紙右
T2250_.63.0919c17: 云。又經中説。苾芻當知殺有三種。一從
T2250_.63.0919c18: 生。二從嗔生。三從癡生。乃至邪見有三亦
T2250_.63.0919c19: 爾。豈諸業道於究竟時皆由三根。佛作
T2250_.63.0919c20: 。非諸業道於究竟時皆由三根。加行有
T2250_.63.0919c21: 異。云何有異。頌曰云云顯宗全同。此中舊論
T2250_.63.0919c22: 偈頌長行次第與新論
T2250_.63.0919c23: 依先等起故是説頌疏云。前經云殺生
T2250_.63.0919c24: 等從三根者。依先等起説。先等起者即
T2250_.63.0919c25: 加行也。正文云。等起與加行是前後。何
T2250_.63.0919c26: 即加行
T2250_.63.0919c27: 又波剌私作如是説光云。舊云波斯
T2250_.63.0919c28: 也。西域記十一云。舊云波斯思也。入性躁
T2250_.63.0919c29: 暴俗無禮義。婚姻雜亂。死多棄屍。天祠甚
T2250_.63.0920a01: 多。提那跋外道之徒爲所宗已上婆沙百
T2250_.63.0920a02: 十六十五
紙右
云。此西方有蔑戻車。名曰目迦
T2250_.63.0920a03: 是見是論。父母衰老及遭痼疾
T2250_.63.0920a04: 若能殺者得福無罪。所以者何。夫衰老者諸
T2250_.63.0920a05: 根朽敗不飮食。若死更得新勝諸根。飮
T2250_.63.0920a06: 新煖乳。若遭痼疾多受苦惱。死便解勝故
T2250_.63.0920a07: 殺無罪。如是等殺名癡生。以業果
T2250_.63.0920a08: 邪謗
T2250_.63.0920a09: 又諸外道從癡所生婆沙百十六 十六
紙右
T2250_.63.0920a10: 云。又此西方有蔑戻車。名曰目迦。起
T2250_.63.0920a11: 是論。母女姊妹及兒妻等。於彼行
T2250_.63.0920a12: 欲悉無罪。所以者何。一切女色皆如
T2250_.63.0920a13: 果・已辨飮食・道路・橋・船・階梯・臼等。法爾有
T2250_.63.0920a14: 情共所受用。是故於彼行欲無罪等邪行。
T2250_.63.0920a15: 癡生。所以如
T2250_.63.0920a16: 又諸吠陀及餘邪論玄應音義十九曰。毘
T2250_.63.0920a17: 陀或言韋陀。皆訛也。應鞞陀。此云分也。
T2250_.63.0920a18: 亦云知也。四名者。一名阿由。此云命。謂醫
T2250_.63.0920a19: 方諸事。二名夜殊。謂祭禮也。三名娑磨。此
T2250_.63.0920a20: 云等謂禮儀・卜相・音樂・戰法諸事。四名
T2250_.63.0920a21: 闍婆拏。謂呪術也。此四是梵天所説。若是
T2250_.63.0920a22: 梵種年滿七歳師學之。學成即作國師
T2250_.63.0920a23: 人主所敬。梵天孫毘耶婆沙仙人。又作
T2250_.63.0920a24: 八鞞陀十二
紙左
毘耶娑問經後魏瞿曇般
若流支譯
上曰。此是
T2250_.63.0920a25: 仙人名耶娑。造四毘陀三紙左摩登伽經
T2250_.63.0920a26: 呉竺律炎與月支
優婆塞支謙
上曰。昔者有人。名爲梵天
T2250_.63.0920a27: 學禪道大知見。造一圍陀流布教化。
T2250_.63.0920a28: 其後有仙名曰自淨。出興于世四圍陀
T2250_.63.0920a29: 一者讃誦。二者祭*禮。三者歌詠。四者禳災。
T2250_.63.0920b01: 次後更有一婆羅門。名曰弗沙。其弟子衆二
T2250_.63.0920b02: 十有五。於一圍陀廣分別之。即便復爲
T2250_.63.0920b03: 十五分。次復更有一波羅門名曰鸚鵡。變
T2250_.63.0920b04: 一圍陀十八。次復更有一婆羅門名爲
T2250_.63.0920b05: 善道。其弟子衆二十有一。亦變圍陀
T2250_.63.0920b06: 十一分。次復更有一婆羅門。名曰鳩求。變
T2250_.63.0920b07: 一圍陀以爲二分。二變爲四。四變爲八。八
T2250_.63.0920b08: 變爲十。如是展轉凡千二百十有六種三四
T2250_.63.0920b09: 雜心論七曰。四毘陀經。一者億力毘陀。二者
T2250_.63.0920b10: 阿陀毘陀。三者耶訓毘陀。四者摩毘陀。毘陀
T2250_.63.0920b11: 者智也。有六支成。一學・二欲・三想・四
T2250_.63.0920b12: 辭・五説・六星歴也三紙左涅槃義記淨影曰。一
T2250_.63.0920b13: 億力。謂事火懺悔。二耶受。謂布施祠祀。三
T2250_.63.0920b14: 阿陀。謂諸鬪戰法。四三摩。和解違諍略鈔
T2250_.63.0920b15: 無量壽經疏憬興曰。有四吠陀。婆羅門學。
T2250_.63.0920b16: 一壽吠陀論。謂養生繕性。二祠吠陀論。謂
T2250_.63.0920b17: 享祭祈祷。三平吠陀論。謂禮儀・占卜・兵法
T2250_.63.0920b18: 軍陳。四術吠陀論。謂異能・伎藝・禁呪・醫方
T2250_.63.0920b19: 此同西域記二六
紙右及衆經音義
六波羅蜜經十偈曰。大梵身四
T2250_.63.0920b20: 臂四面蓮花生。演説四圍陀七紙左
T2250_.63.0920b21: 請親教師光寶並言。親教梵名
T2250_.63.0920b22: 已上業疏三上
紙右
云。中梵本音鄔陀耶。
T2250_.63.0920b23: 唐譯言名之依學。依附此人出道
T2250_.63.0920b24: 故。自古翻譯多雜蕃胡。胡傳天語
T2250_.63.0920b25: 。故有訛僻。轉云和上。如昔人解。和中最
T2250_.63.0920b26: 上。此逐字釋。不音本。人又解云。翻
T2250_.63.0920b27: 。弟子道力假教生成。得其遠意其近
T2250_.63.0920b28: 。眞諦所譯明了論疏則云優波陀訶。稍
T2250_.63.0920b29: 梵音。猶乖聲論。餘親參譯委問本音。如
T2250_.63.0920c01: 上所述。彦琮譯云郁波第。聲相近也。寄
T2250_.63.0920c02: 歸傳三十一
紙右
鄔波馱耶。馱字音停駕切。既無
T2250_.63.0920c03: 正體。借音言之。鄔波是其親近。波字長喚
T2250_.63.0920c04: 中有阿字。阿馱耶義當教讀。言和尚者非
T2250_.63.0920c05: 也西方汎喚博士皆名烏社。斯非典語。若
T2250_.63.0920c06: 梵本經律之文咸云鄔馱耶。譯爲親教
T2250_.63.0920c07: 。北方諸國皆喚和社。致傳譯習彼訛
T2250_.63.0920c08:
T2250_.63.0920c09: 一白二羯磨等事鈔上之五三十二
紙左
云。次
T2250_.63.0920c10: 衆法三。一者單白事。或輕小。或常所
T2250_.63.0920c11: 行。或是嚴制。一説告僧便成法事。二者白
T2250_.63.0920c12: 二。由事參渉義須通和。一白牒事告知。一
T2250_.63.0920c13: 羯磨量處可不便辨前務。通白及羯磨
T2250_.63.0920c14: *云白二。三者白四。受戒懺重治擧訶諫事
T2250_.63.0920c15: 大小。情容乖舛。自一白告知三法量
T2250_.63.0920c16: 。焉能辨得。以三羯磨通前單白故云
T2250_.63.0920c17: 。若就縁約相。都合一百三十四羯磨。略
T2250_.63.0920c18: 言如此。更張猶有。單白有三十九。白二有
T2250_.63.0920c19: 五十七。白四有三十八。若通前二則百八
T2250_.63.0920c20: 十四法
T2250_.63.0920c21: 第三羯磨竟名根本業道表無表章云。
T2250_.63.0920c22: 別解脱無表得有三類。一出家大戒。第三羯
T2250_.63.0920c23: 磨竟。是事如是持時得其菩薩戒。亦第三
T2250_.63.0920c24: 羯磨答言能持時得。先發期心所邀勝願
T2250_.63.0920c25: 今滿足故。隨機羯白。二正授戒體法。大徳僧
T2250_.63.0920c26: 聽。此某甲從和尚某甲。求具足戒。此某
T2250_.63.0920c27: 甲今從衆僧具足戒。某甲爲和尚。某
T2250_.63.0920c28: 甲自説。清淨無諸難事。年滿二十三衣鉢
T2250_.63.0920c29: 具。若僧時到。僧忍聽。授某甲具足戒。某甲
T2250_.63.0921a01: 和尚是。大徳僧聽。此某甲從和尚
T2250_.63.0921a02: 某甲具足戒。此某甲今從衆僧
T2250_.63.0921a03: 具足戒。某甲爲和尚。某甲自説。清淨無
T2250_.63.0921a04: 離事。年滿二十三衣鉢具。僧今授某甲具
T2250_.63.0921a05: 足戒。某甲爲和尚。誰諸長老忍僧與某甲
T2250_.63.0921a06: 具足戒某甲爲和尚者默然。誰不忍者
T2250_.63.0921a07: 是初羯磨。第
亦如
僧已忍。與某甲具足戒
T2250_.63.0921a08: 竟。某甲爲和尚。僧忍默然故。是事如*此持。
T2250_.63.0921a09: 業疏三下一紙右後羯磨中第三遍已應至
T2250_.63.0921a10: 與某甲受戒竟和上某甲。是羯磨竟處。僧忍
T2250_.63.0921a11: 默然故。持者是總結和。辭依文爲記春夏
T2250_.63.0921a12: 秋冬時及量影者。爲受離多人前後錯亂
T2250_.63.0921a13: 故。須師授屈釋量次知一食時有前後發
T2250_.63.0921a14: 是例也。餘如念法中。問。具戒發時在
T2250_.63.0921a15: 言下。答。如智論羯磨竟得。又云與汝受
T2250_.63.0921a16: 戒竟得。有人解云是事如是持竟也。如
T2250_.63.0921a17: 心論中。第三羯磨刹那頃作及無作是根本
T2250_.63.0921a18: 業。律師以爲第三説字是得戒也。今以
T2250_.63.0921a19: 前二度。似是竟處。引後通收則未竟
T2250_.63.0921a20: 也。故第三中不忍者説。尋有人訶便不
T2250_.63.0921a21: 就。既命令説。依命而説可前也。故衆既
T2250_.63.0921a22: 默。明所許故通收。云僧已忍與受戒竟
T2250_.63.0921a23: 故至此前名爲戒法。理同智論受戒竟也。
T2250_.63.0921a24: 上卷中。又二上十紙左云。有人解云。羯磨
T2250_.63.0921a25: 二。從初至結大界竟。明前白委告縁本
T2250_.63.0921a26: 具彰。今重擧陳顯成業處。還牒前白
T2250_.63.0921a27: 和默。二僧忍默然下結前兩告。業成後語。就
T2250_.63.0921a28: 前體中又分爲四。初大徳僧聽。告衆靜縁。
T2250_.63.0921a29: 二此住處下至同説戒。牒二雙告。三誰諸長
T2250_.63.0921b01: 老忍僧於此四方相内下勸僧同和共成
T2250_.63.0921b02: 必所忍亦須陳説。四僧已忍下。既已
T2250_.63.0921b03: 久默事決可知。故單牒本成前默相。有人
T2250_.63.0921b04: 解爲三。從初至誰不忍者説。總牒縁本。勸
T2250_.63.0921b05: 僧通和。語默之間足同別故。白四法約
T2250_.63.0921b06: 説制三。可以例知。二僧已忍下至詰竟
T2250_.63.0921b07: 前忍默業成就。作法至此是竟處
T2250_.63.0921b08: 也。豈至三説即是作竟召令忍默。不忍便
T2250_.63.0921b09: 説。尋聲即説。安有法成。故至竟字
T2250_.63.0921b10: 。此義定矣。三僧忍默然下不前解。上
T2250_.63.0921b11: 三消判各有指南。後釋附文可依行事鈔
T2250_.63.0921b12: 上一云。問。羯磨竟時。其文何所用。答。解者
T2250_.63.0921b13: 途。今一法以定。謂第三説已云僧已忍
T2250_.63.0921b14: 其事竟。不前解。第三説已名爲境也。故
T2250_.63.0921b15: 律云。忍者默然。不忍者説。今即説其不忍之
T2250_.63.0921b16: 便成訶破。必其忍默三説已無訶亦成。
T2250_.63.0921b17: 意兩得資持釋云。凡有三解。一盡結文。
T2250_.63.0921b18: 二至説字。三至竟字。今下判定。即第三解
T2250_.63.0921b19: 古中。初標今異古。故下引文。質非必下
T2250_.63.0921b20: 旁存舊解故云兩説。然不訶可爾。訶則非
T2250_.63.0921b21: 成。若從竟字則無此妨。斷戒體章下三十
二紙
T2250_.63.0921b22: 云。斷曰。得無表時。是根本業道方成刹那
T2250_.63.0921b23: 也。今據羯磨文事取業道究竟之時。第三
T2250_.63.0921b24: 説誰不忍者。説時是也。章云如是持時得。不
T2250_.63.0921b25: 羯磨言也。謂羯磨言。三説大徳僧乃至
T2250_.63.0921b26: 誰不忍者説而結三説。又説僧已忍與某甲
T2250_.63.0921b27: 授具足戒竟某甲爲和尚僧忍默然故是事如
T2250_.63.0921b28: 是持。此文云與竟。故知第三説竟時。是與
T2250_.63.0921b29: 戒時。當得戒時。何待如是持耶。結芳訣
T2250_.63.0921c01: 三十
八紙
云。今議泛得無表時者。古多據雜心文
T2250_.63.0921c02: 云。第三羯磨一刹那頃作及無作是根本業
T2250_.63.0921c03: 第三説字時得。定賓意。然智首・南山依
T2250_.63.0921c04: 與汝受具足竟。即前具足戒文云羯磨
T2250_.63.0921c05: 竟發戒。今慈恩意如智論十三云。第三羯磨
T2250_.63.0921c06: 訖即得無量律儀。如是持字時得是別受也。
T2250_.63.0921c07: 既標出家大戒等。自誓問訣十六
紙右
云。而至
T2250_.63.0921c08: 其羯磨成限從他別受。凡有三解。一至
T2250_.63.0921c09: 説字誰不忍者
説之説字
此出雜心。定賓所據但非無
T2250_.63.0921c10: 妨。必其忍默。無訶則成。若其不忍訶則
T2250_.63.0921c11: 成。二盡結文收句末是
事如是時
慈恩所譯三至
T2250_.63.0921c12: 竟字授具足戒
竟之竟字
南山所判。此中後二並依智論
T2250_.63.0921c13: 彼曰羯磨竟得。又曰與汝受戒竟得慈恩以
T2250_.63.0921c14: 盡結文者未是穩審。何則言僧忍默然故
T2250_.63.0921c15: 是事如是持。但是總結和辭。南山所謂通收。
T2250_.63.0921c16: 云僧已忍與某甲授具足戒竟。是羯磨竟處
T2250_.63.0921c17: 亦受戒竟者元照以論二文分爲二義。而配三二
兩解者非南山判意。二文言異
T2250_.63.0921c18: 進退的當宜其信用。若復通受。亦第三羯磨
T2250_.63.0921c19: 答言能持時。然如自誓受須通收和辭
T2250_.63.0921c20: 正是第三羯磨竟得。今謂芳訣・問訣所辨皆
T2250_.63.0921c21: 權輿。依業疏等。環庵所言本是古律
T2250_.63.0921c22: 師説。此非定賓初據雜心別立新義也。
T2250_.63.0921c23: 又環庵意據羯磨文克取。文既云
T2250_.63.0921c24: 。是故指示第三説竟時。甚有道理。南山
T2250_.63.0921c25: 靈芝等破立未可。何者今論得時者。此就
T2250_.63.0921c26: 無他訶法成者説。若有訶者
T2250_.63.0921c27: 既不成。何及得戒時量乎。皮之不有。
T2250_.63.0921c28: 毛將安傳。又南山等約決定成限授戒竟
T2250_.63.0921c29: 字時者。此亦不然。有一受具之人衆忍無
T2250_.63.0922a01: 訶。則當説字時已得戒了。雖然此人若有
T2250_.63.0922a02: 訶者受戒不成。今爲之之深故。強爲
T2250_.63.0922a03: 授戒竟字得者。是則延早得者以屬
T2250_.63.0922a04: 類。遲速矢時僧位濫階。此豈正判乎。又慈
T2250_.63.0922a05: 恩説亦踐古轍。全非草創。章中雖第三
T2250_.63.0922a06: 羯磨竟等。而未必據智論。又盡轡文
T2250_.63.0922a07: 此是靈芝判古義之語也。不章中在
T2250_.63.0922a08: 何處慈恩意謂。僧衆法事美成之時。受者所
T2250_.63.0922a09: 邀勝願方滿足故。指示如是持時得。非
T2250_.63.0922a10: 拘于羯磨文也。竊以當今具縛僧徒指定他
T2250_.63.0922a11: 得戒之漏刻。寧自得決知耶。唯以聖訓
T2250_.63.0922a12: 准爲繩而已。豈唯不他量而已。其登壇
T2250_.63.0922a13: 受具之人於斯臾間遍法界。恒沙善法
T2250_.63.0922a14: 一蹴而入于己身中。然不夢知一毫芥
T2250_.63.0922a15: 。其第三羯磨竟孕抱戒體。唯是佛
T2250_.63.0922a16: 佛之境界也。如蟪蛄不春秋伊虫
T2250_.63.0922a17: 豈知朱陽之節乎。知者言之耳。如報恩吼
T2250_.63.0922a18: 詳述
T2250_.63.0922a19: 從此已後説四依光記云。謂常乞食・樹
T2250_.63.0922a20: 下坐・著糞掃衣・食塵棄藥隨機羯磨第一
T2250_.63.0922a21: 曰。善男子聽。如來至眞説四依法。一依
T2250_.63.0922a22: 糞掃衣。比丘依此得出家具足戒
T2250_.63.0922a23: 丘法。是中盡形壽能持不。答曰。能持。二三四
T2250_.63.0922a24: 受持如前。羯磨疏三下三十四
紙右
云。四腐爛藥
T2250_.63.0922a25: 者。世所同棄而實可收。即大小便也。有本
T2250_.63.0922a26: 説云。陳棄藥者。謂世間煮殘査滓可棄者。
T2250_.63.0922a27: 取煮之。得療便止何須
T2250_.63.0922a28: 及餘依前頌疏云。餘依前者。謂未死已來
T2250_.63.0922a29: 身也。惠暉云。第二念已後作時無表是。今生
T2250_.63.0922b01: 死。來生身未至。未來依身前所有表無
T2250_.63.0922b02: 表相續生。名後起。此解同此疏
T2250_.63.0922b03: 論曰由嗔究竟光釋究竟三解不同。
T2250_.63.0922b04: 一因等起。二刹那等起。三通二等起。自評
T2250_.63.0922b05: 後二解。寶疏斷云。刹那等起非餘。所以
T2250_.63.0922b06: 具如彼疏中辨
T2250_.63.0922b07: 虛誑離間此三成故麟云。且誑語由
T2250_.63.0922b08: 者。謂貪他財誑取。嗔他故誑。如深河誑
T2250_.63.0922b09: 淺等令他死。癡可然光法師擧正理
T2250_.63.0922b10: 三師義已會頌相違亦有二解。寶疏與
T2250_.63.0922b11: 第二解
T2250_.63.0922b12: 如前所説四處而生光師此中一一皆
T2250_.63.0922b13: 多義。以會通局。寶師云。此等皆是從多。
T2250_.63.0922b14: 少分亦縁餘法
T2250_.63.0922b15: 唯邪見一名色處起光有兩解。寶疏大同
T2250_.63.0922b16: 第二。頌疏幷麟記同第一。惠暉亦同第二
T2250_.63.0922b17: 要由先發不誤而殺光寶各解不同。麟
T2250_.63.0922b18: 云准新解。於他有情想合爲一縁。但爲
T2250_.63.0922b19: 。唯此五縁猶少。若依律疏。更如命斷。彼
T2250_.63.0922b20: 他想即是不誤更不別説。又解。此中不
T2250_.63.0922b21: 誤殺言已顯斷命。故不已上今謂。寶疏
T2250_.63.0922b22: 順舊論。彼云。若人有故意。我必應殺彼。
T2250_.63.0922b23: 彼有彼想唯殺彼不殺事。由此三
T2250_.63.0922b24: 殺生成業道。然准下盜五縁。光爲五縁
T2250_.63.0922b25: 其理。寶釋盜縁。第二於他物中。第三
T2250_.63.0922b26: 他物想云云又賢首梵網疏一云。依地論
T2250_.63.0922b27: 五縁。一是他身。簡自故。二是衆生簡杌等
T2250_.63.0922b28: 故。三有衆生想。簡迷心故。四起害心。簡
T2250_.63.0922b29: 殺意故。五加害。簡未害
T2250_.63.0922c01: 謂唯殺彼不漫殺餘漫是剋之反。南山戒
T2250_.63.0922c02: 疏二上七紙云。六明心有剋漫。言其剋者。
T2250_.63.0922c03: 本性專注唯在一境。若言漫者。通渉無准。
T2250_.63.0922c04: 天台戒疏下云通心隔心。具如彼釋
T2250_.63.0922c05: 有猶豫殺亦成業道光有二解。後解
T2250_.63.0922c06: 疎矣。寶疏約有簡無簡釋。此符論文
T2250_.63.0922c07: 或復生者即是命根光師不二説正
T2250_.63.0922c08: 。寶云後説爲正。初説不正者惠暉云。第
T2250_.63.0922c09: 一説斷息風殺。不正義。胎内前四位無
T2250_.63.0922c10: 息風。殺應不業道故。五分律云。若人・似
T2250_.63.0922c11: 人。似人即胎内前四位也已上南山戒疏云。如
T2250_.63.0922c12: 五分云。入胎内四十九日名曰似人。過
T2250_.63.0922c13: 以往乃名是人。乃至若有胎人識所依止隨
T2250_.63.0922c14: 損害。無極刑。即如五分若人似人
T2250_.63.0922c15: 亦可
T2250_.63.0922c16: 唯此非餘殺罪所觸光云。唯此應知。殺
T2250_.63.0922c17: 罪所觸不當命名曰非餘。即非殺罪所
T2250_.63.0922c18: 。應知此中現蘊自滅。不殺但可
T2250_.63.0922c19: 衰。當蘊不續可殺也。既言不續名殺。
T2250_.63.0922c20: 明知殺未來蘊。惠暉云。唯此非餘者。唯此是
T2250_.63.0922c21: 未來有一念命者非餘。是現在一念命殺不
T2250_.63.0922c22: 業道非餘已上今謂惠暉太局。光
T2250_.63.0922c23: 解爲正。又光師立體斷衰用二義。本據婆
T2250_.63.0922c24: 沙百十八十七
紙左
光寶並言。婆沙無評。義亦兼
T2250_.63.0922c25:
T2250_.63.0922c26: 若有盜取望守護者婆沙百一十三
T2250_.63.0922c27: 七紙右正理四十二二紙右並以此中前説
T2250_.63.0922c28: 正。光寶亦同。然依大乘。賢旨梵網疏云。有
T2250_.63.0922c29: 説。盜佛物重罪。以佛物無心所
T2250_.63.0923a01: 故。無煩害故。如涅槃中偸蘭者是。若
T2250_.63.0923a02: 善生經説。望護主重。有説。一切倶重
T2250_.63.0923a03: 罪。以侵損劣位尚結重。況尊位財物天人
T2250_.63.0923a04: 供養非理損益。豈得輕罪。塔有神守。非
T2250_.63.0923a05: 護主。涅槃經約小乘説故。又南山戒疏
T2250_.63.0923a06: 云。佛物無護。如鼻奈耶。斷施主故。餘廣如
T2250_.63.0923a07:
T2250_.63.0923a08: 若有掘取得偸盜罪無主者。簡
T2250_.63.0923a09: 主物。有主物者。薩婆多論二二十四
紙左
曰。有
T2250_.63.0923a10: 主物者。一切有主物。縱便空地有物地中
T2250_.63.0923a11: 伏藏。若是王地盡屬於王。無主物若疑心取。
T2250_.63.0923a12: 偸蘭遮。青丘云。然有主物略有五種。一三寶
T2250_.63.0923a13: 物。二屬人物。三畜生物四鬼神物。五却賊物
T2250_.63.0923a14: 已上
古迹
薩婆多論三三紙左曰。云何名無主物。若
T2250_.63.0923a15: 二國界中間各自封相。其間空地地若有物。
T2250_.63.0923a16: 無主物。又如一王征破異國。所破國王
T2250_.63.0923a17: 若死若走。後王未統攝此國。爾時地若有
T2250_.63.0923a18: 物。名無主物。若無主物有主心取。輕偸蘭。
T2250_.63.0923a19: 若有主物無主心取。突吉罪今言無主伏
T2250_.63.0923a20: 者。光寶並引婆沙百一十三七紙右之文
T2250_.63.0923a21: 光師但引
而不
此中寶釋云。今詳。應於兩國王處
T2250_.63.0923a22: 。地兩國共故也今謂。此釋謬也。若言
T2250_.63.0923a23: 國共故於兩國處者。婆沙中論輪王出
T2250_.63.0923a24: 。此何爲乎。然其伏藏在兩國中間之地。是
T2250_.63.0923a25: 物主物。取用無失。何以知者。薩婆多論云。
T2250_.63.0923a26: 二國中間二邊相封。其間空地有物。是名
T2250_.63.0923a27: 。有心取用不犯。准此論文。兩國中間空
T2250_.63.0923a28: 地伏藏取用無失。中間之地不兩國
T2250_.63.0923a29: 也。然寶師云兩國共故者非也。若約輪王
T2250_.63.0923b01: 出世時。則一切地皆屬輪王。故於輪王邊
T2250_.63.0923b02: 得。若未出世。則於輪王邊尚不得。況兩國
T2250_.63.0923b03: 王。故婆沙言都無處得。又此論所言無主
T2250_.63.0923b04: 伏藏非兩間中間。以但言無主伏
T2250_.63.0923b05: 簡別故。雖物無主。地屬國王。故
T2250_.63.0923b06: 以國王邊得。此就兩國中間自餘諸地
T2250_.63.0923b07: 爲釋。又觀婆沙前後文。初問云。若得伏藏
T2250_.63.0923b08: 盜想而自用者。彼於誰處根本業
T2250_.63.0923b09: 。答。如是説者於王處得。大地所有王爲
T2250_.63.0923b10: 主故。次重問答兩國中間伏藏。如今所引
T2250_.63.0923b11: 。准此論文。業道得與不得以輪王出不
T2250_.63.0923b12: 伏藏所在時處有別故也。若成實論。地上屬
T2250_.63.0923b13: 王。地中不論。與婆沙論同。具如定賓
T2250_.63.0923b14: 師會二論相違
T2250_.63.0923b15: 若有得偸盜罪亡苾芻物者。具如
T2250_.63.0923b16: 諸律分物法中及南山羯疏説。又賢首梵網
T2250_.63.0923b17: 疏云。三僧物有二種。一廣大。二限局。初中
T2250_.63.0923b18: 二。一十方常住僧物。二十方現前僧物。謂
T2250_.63.0923b19: 僧得施及亡比丘物。未作法前通十方僧
T2250_.63.0923b20: 取分義。故云十方現前取一毫已上。十
T2250_.63.0923b21: 方一一僧邊名爲一波羅夷。二限局者亦二。
T2250_.63.0923b22: 一衆僧物。謂即此亡比丘物等。已作法竟爲
T2250_.63.0923b23: 現前僧等。二別人物。謂云云。善生經云。
T2250_.63.0923b24: 亡比丘物。若未羯磨十方僧得。若已
T2250_.63.0923b25: 羯磨望現前僧罪。若臨終時隨亡人屬
T2250_.63.0923b26: 授物盜者。隨約所與人罪也。又云。四衆
T2250_.63.0923b27: 僧物如亡比丘物。作如法羯磨竟屬現前
T2250_.63.0923b28: 一衆。或非分賊賣。或分均。或不
T2250_.63.0923b29: 僧別賞餘人等倶重
T2250_.63.0923c01: 一於非境方謂非時若依大乘。瑜伽五
T2250_.63.0923c02: 十九云。女不行。設所行。非支非時非
T2250_.63.0923c03: 處非量。若不理。一切男及不男母等名
T2250_.63.0923c04: 所不應行。除産門外皆名非支。若穢下
T2250_.63.0923c05: 時。胎圓滿時。飮兒乳時。受齋戒時。或有
T2250_.63.0923c06: 病時。是名非時。若諸尊重所集會處。或靈
T2250_.63.0923c07: 廟中。或大衆前。或堅鞭地高下不平。是等名
T2250_.63.0923c08: 非處。過量而行名爲非量。是中量極至於
T2250_.63.0923c09: 。不世禮非理。雜集同之。古迹云。
T2250_.63.0923c10: 非道者。法藏師云。除産門餘二處也。義
T2250_.63.0923c11: 寂師云。除三重處餘支分等元曉云。非
T2250_.63.0923c12: 道二種。第一以小道正道。口・大行二道
T2250_.63.0923c13: 非道。二者以三道正道。以餘身分
T2250_.63.0923c14: 非道。犯婬不正道故也。若約出家菩薩及
T2250_.63.0923c15: 比丘等中。皆以三道正道故犯重。餘身分
T2250_.63.0923c16: 者犯輕。若在家共所言行非道故爲邪
T2250_.63.0923c17: 者。非謂以餘身分非道。口・大行二道皆
T2250_.63.0923c18: 非道故言邪婬也。又言懷胎時者。瑜伽
T2250_.63.0923c19: 二云。於胎中經三十八七日。又飮兒乳
T2250_.63.0923c20: 時。智論十五云。若行婬欲。母乳則渇。又以
T2250_.63.0923c21: 心著婬欲復護
T2250_.63.0923c22: 有説不成餘究竟故光以後説正。
T2250_.63.0923c23: 寶師無
T2250_.63.0923c24: 於苾芻尼餘究竟故光有二解。初解與
T2250_.63.0923c25: 寶不異。寶師不第二。正理此論各據
T2250_.63.0923c26: 。並不相違
T2250_.63.0923c27: 如無失者應取爲宗光有二解。寶師與
T2250_.63.0923c28: 初解
T2250_.63.0923c29: 經説諸言所見等相光寶分科不同。寶
T2250_.63.0924a01: 師屬入前段。光師屬入後段。豫則從光。正
T2250_.63.0924a02: 理・顯宗並皆不
T2250_.63.0924a03: 佛告大母正理・顯宗並言大母。光師論
T2250_.63.0924a04: 本似鬘母。以牒釋故。然阿含經有
T2250_.63.0924a05: 者。又寶師初言大母。後言鬘母。又舊倶
T2250_.63.0924a06: 舍云摩羅枳母。玄應音義云。摩羅此翻云。鬘
T2250_.63.0924a07: 起欲起貪起耽著不光云。此欲等七皆貪
T2250_.63.0924a08: 異名。阿頼耶此云執藏。尼延底此云執取
T2250_.63.0924a09: 或云趣入。或云沈滯。玄應音義云。尼延底
T2250_.63.0924a10: 此言深入義。貪之異名也。言究極無厭故以
T2250_.63.0924a11:
T2250_.63.0924a12: 曰有謂仙人布灑他時仙人事實見
T2250_.63.0924a13: 婆沙等。具如二十唯識述記。又論身語
T2250_.63.0924a14: 表業有無表無表章中。言布灑他者。
T2250_.63.0924a15: 一羯磨夾注云之十
二紙
梵云褒灑他者。褒灑是
T2250_.63.0924a16: 長養義。陀是洗濯義。意欲其半月半月
T2250_.63.0924a17: 所作罪無犯者露其罪冀改前愆
T2250_.63.0924a18: 一則遮現在之更爲。二則懲未來之慢法。爲
T2250_.63.0924a19: 此咸須並集聽別解脱經善法而増茂
T2250_.63.0924a20: 住持之本斯其上歟。豈同堂頭禮懺而已哉。
T2250_.63.0924a21: 薩婆多律攝一十六祇云。褒灑陀者。言褒灑是
T2250_.63.0924a22: 長養義。陀是持義。謂由衆集説戒便能長
T2250_.63.0924a23: 養善法自心故名褒灑陀。又褒灑同前。
T2250_.63.0924a24: 陀是淨除義。謂増長善法除不善故。行
T2250_.63.0924a25: 事鈔上四之一初紙云。布薩此云淨住。出要
T2250_.63.0924a26: 律儀云。是憍薩羅國語。六卷泥洹云。布薩者
T2250_.63.0924a27: 長養二義。一清淨戒住。二増長功徳。雜含云。
T2250_.63.0924a28: 布薩陀婆。若正本音。優補陀婆。優言斷。補
T2250_.63.0924a29: 陀婆言増長。國語不同。三千歳儀云。布薩
T2250_.63.0924b01: 者。秦言淨住。義言長養。又言和合。倶舍論
T2250_.63.0924b02: 八戒布薩護也。簡正記云。舊倶舍也
T2250_.63.0924b03: 八戒者八種戒也。彼云。波羅提木叉護有
T2250_.63.0924b04: 八種。一比丘戒。二比丘尼戒。乃至七優婆夷。
T2250_.63.0924b05: 八優婆婆娑戒。即八關戒是云云今謂。簡正
T2250_.63.0924b06: 謬也。南山意。倶舍八戒謂住戒。非
T2250_.63.0924b07: 丘等八戒。何者倶舍十四十二
紙右
近住異名
T2250_.63.0924b08: 中。或名長養。長養薄少善根有情其善
T2250_.63.0924b09: 根漸増長故。光師十四卷二
十四紙右
釋云。叙近住異
T2250_.63.0924b10: 。布灑他唐言長養。舊云布薩訛也寶疏亦
近住
T2250_.63.0924b11: 異名然則倶舍八戒云布薩護。是近住八齋
T2250_.63.0924b12: 戒也業疏四上二十三
紙左
云。又云。龍女受
T2250_.63.0924b13: 薩者。即八戒齋。故倶舍中云布薩護
T2250_.63.0924b14: 界齋也。又云。布薩食者亦是淨齋之食。即
T2250_.63.0924b15: 見論云。布薩復八齋也
T2250_.63.0924b16: 論曰流至此中寶疏云。釋壞他語相
T2250_.63.0924b17: 一染心欲他者。今謂。此釋未可也。光開
T2250_.63.0924b18: 二。一染汚心。二發他語。此解爲優。以
T2250_.63.0924b19: 下麁語開爲二縁
T2250_.63.0924b20: 有説戸貪業道二説。寶爲三説
T2250_.63.0924b21: 光師所以爲二者。初者總説。後是別説。後
T2250_.63.0924b22: 説大意雖初。然別加會釋。是其異也。
T2250_.63.0924b23: 寶師所以爲三者。以總別有異故然大義
T2250_.63.0924b24: 別。故言第一第三二説爲正。然觀正理
T2250_.63.0924b25: 三義別。彼以此論第二説意難。亦
T2250_.63.0924b26: 此論第三説意通。一氣往復非
T2250_.63.0924b27:
T2250_.63.0924b28: 如經説阿羅漢詳見婆沙九十八初紙
T2250_.63.0924b29: 同百九十八初紙又依大乘。如瑜伽第七・第
T2250_.63.0924c01: 五十五・第五十八幷略纂・倫記二下七紙右
T2250_.63.0924c02: 裝法師釋。須者尋
T2250_.63.0924c03:
T2250_.63.0924c04:
T2250_.63.0924c05: 阿毘達磨倶舍論指要鈔第十七
T2250_.63.0924c06:
T2250_.63.0924c07:   分別業品第四之五
T2250_.63.0924c08: 於世典中光師意。世典二字分爲二類
T2250_.63.0924c09: 是相違釋頌疏亦同。寶師唯爲一類。寶解爲
T2250_.63.0924c10: 優。以正理・顯宗並言世説論中
T2250_.63.0924c11: 又若由此立爲業道光有三釋。初釋爲
T2250_.63.0924c12:
T2250_.63.0924c13: 見行斷非得續善疑有見光云。或頌中斷
T2250_.63.0924c14: 唯屬於下。應斷非得。或通上下。今
T2250_.63.0924c15: 謂。若准舊論。斷屬於下。舊論頌云見行此
T2250_.63.0924c16: 非得故。光云有唯在疑。或唯在見。或通
T2250_.63.0924c17: 。今謂。若准舊論。唯在於見。舊論頌云
T2250_.63.0924c18: 疑有見。長行釋云此人於因果中若生
T2250_.63.0924c19: 疑心或生有見。此名正見
T2250_.63.0924c20: 依上善根非彼器故光師約能得釋。
T2250_.63.0924c21: 寶釋不明。然舊論云善根至得依最遠相
T2250_.63.0924c22: 離義故説此言已上
論文
舊論云至得是得之異
T2250_.63.0924c23: 稱。准舊論。則此論得字是能得也
T2250_.63.0924c24: 唯縁有漏勢力劣故惠暉云。餘師云。
T2250_.63.0924c25: 他界縁不自界因果。無漏縁不有漏
T2250_.63.0924c26: 因果。故不今謂。此釋不論文
T2250_.63.0924c27: 境不隨増勢力劣故
T2250_.63.0924c28: 如是説者雜心十四
紙左
云。如是好。謂初
T2250_.63.0924c29: 説子註曰。凡説得理者如是説
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