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阿毘達磨倶舍論指要鈔 (No. 2250_ 湛慧撰 ) in Vol. 63
T2250_.63.0918a03: 可説爲勝。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: 不名最勝。順後次受業雖去果遠。而果 T2250_.63.0918a06: 殊勝難盡故名最勝。如外種子。有近得果 T2250_.63.0918a07: 而果下劣。有去果遠而果最勝。如有釋苗 T2250_.63.0918a08: 經三半月則便結果此果最近而最下劣。 T2250_.63.0918a09: 如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: 去果次遠而果次勝順。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: 業最勝非餘
T2250_.63.0918a24: 如上已述
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_.63.0918b02: 聖果是羅漢果退。不造有*順二業。退果不 T2250_.63.0918b03: 命終者。譬如壯士雖蹶不仆必於當生還
T2250_.63.0918b19: 生男根。不明曾成黄門因縁。與西域記 T2250_.63.0918b20: 所述其國亦不同。冠注引合爲一者誤也。 T2250_.63.0918b21: 又婆沙中更擧怛刃支國女人詣無憂王 T2250_.63.0918b22: 寺手掃狗糞。因此善業遍體生香及口吐 T2250_.63.0918b23: 蓮花香等事
T2250_.63.0918b26: 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。謂阿羅漢及佛爲首
T2250_.63.0918c05: 異熟果攝故。顯宗全同。舊論云。此業以苦 T2250_.63.0918c06: 受爲報。若苦受在心地則成憂根。此憂根 T2250_.63.0918c07: 非果報
T2250_.63.0918c14: 乖違安適故云乖適。乖違和穆故云乖 T2250_.63.0918c15: 穆。二處意同
T2250_.63.0918c19: T2250_.63.0918c20: T2250_.63.0918c21: T2250_.63.0918c22: 分別業品第四之四
T2250_.63.0918c25: 黒。黒之黒故。黒黒即黒熟
T2250_.63.0918c28: 黒白異熟業耶。答。爲欲顯示一依止中一 T2250_.63.0918c29: 相續中受二種業所感異熟一黒一白。是
T2250_.63.0919a05: 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_.63.0919a10: 四類忍斷上界。今論斷欲界惑故。頌中取 T2250_.63.0919a11: 四法忍也
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復 T2250_.63.0919a16: 對故不説也。以上界煩惱唯無記性非四 T2250_.63.0919a17: 業攝。不同欲界前八盡黒業故
T2250_.63.0919a20: 非自性斷是縁縛斷。斷已有容現在前故。 T2250_.63.0919a21: 於欲善中非皆並起故。説容言。如善憂 T2250_.63.0919a22: 根。若彼斷已而不現行。離欲捨故。欲界餘善
T2250_.63.0919a25: 必不起。然憂之不起非由斷縁彼惑故 T2250_.63.0919a26: 然。憂根是別一類。何必對彼須説容言。光 T2250_.63.0919a27: 釋不穩
T2250_.63.0919b03: 説貪等名意業。於故心作經中説。若執如
T2250_.63.0919b08: 行。爲一切身惡行攝身三惡行耶。答。一切 T2250_.63.0919b09: 攝三。非三攝一切。不攝者何。謂非斷 T2250_.63.0919b10: 命。以手杖等撫繋有情。及非邪行。於所 T2250_.63.0919b11: 應行作不淨行起飮酒等諸放逸業。由不 T2250_.63.0919b12: 正知失念受用諸飮食等。及不能避諸執 T2250_.63.0919b13: 戒者。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。非四 T2250_.63.0919b16: 攝一切。不攝者何。謂如有一獨處空閑作 T2250_.63.0919b17: 如是説。無有惠施。無有親愛。無有祠祀。 T2250_.63.0919b18: 如是等語惡行世間有情不生了解。非四 T2250_.63.0919b19: 所攝。問。爲意三惡行攝一切意惡行爲一 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_.63.0919b25: 無皎據義則無妨。許有何失。予則從光」
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。不令彼聞知。 T2250_.63.0919c01: 是律常軌也
T2250_.63.0919c06: 比故即以爲喩也
T2250_.63.0919c09: 樂不同
T2250_.63.0919c12: 一問。此中總有二問一答。寶師分科。至亦 T2250_.63.0919c13: 爾一問。又至不同一問。此中唯有二問。 T2250_.63.0919c14: 無答。然寶師分文本據正理・顯宗。彼釋雖 T2250_.63.0919c15: 符二論。然於此論不分。二論此論其文
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。佛作是 T2250_.63.0919c20: 説。非諸業道於究竟時皆由三根。加行有
T2250_.63.0919c25: 加行也。正文云。等起與加行應是前後。何 T2250_.63.0919c26: 云即加行
T2250_.63.0919c29: 暴俗無禮義。婚姻雜亂。死多棄屍。天祠甚
T2250_.63.0920a04: 若能殺者得福無罪。所以者何。夫衰老者諸 T2250_.63.0920a05: 根朽敗不能飮食。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。如是等殺名從癡生。以迷業果 T2250_.63.0920a08: 起邪謗故
T2250_.63.0920a11: 見立如是論。母女姊妹及兒妻等。於彼行 T2250_.63.0920a12: 欲悉無有罪。所以者何。一切女色皆如熟 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: 名從癡生。所以如前
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。四名阿 T2250_.63.0920a21: 闍婆拏。謂呪術也。此四是梵天所説。若是 T2250_.63.0920a22: 梵種年滿七歳就師學之。學成即作國師。 T2250_.63.0920a23: 爲人主所敬。梵天孫毘耶婆沙仙人。又作
T2250_.63.0920a28: 其後有仙名曰自淨。出興于世造四圍陀。 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。即便復爲二 T2250_.63.0920b03: 十五分。次復更有一波羅門名曰鸚鵡。變 T2250_.63.0920b04: 一圍陀爲十八。次復更有一婆羅門名爲 T2250_.63.0920b05: 善道。其弟子衆二十有一。亦變圍陀爲二 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_.63.0920b10: 阿陀毘陀。三者耶訓毘陀。四者摩毘陀。毘陀 T2250_.63.0920b11: 者智也。有六支所成。一學・二欲・三想・四
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_.63.0920b24: 故。自古翻譯多雜蕃胡。胡傳天語不得聲 T2250_.63.0920b25: 實。故有訛僻。轉云和上。如昔人解。和中最 T2250_.63.0920b26: 上。此逐字釋。不知音本。人又解云。翻力 T2250_.63.0920b27: 生。弟子道力假教生成。得其遠意失其近 T2250_.63.0920b28: 語。眞諦所譯明了論疏則云優波陀訶。稍 T2250_.63.0920b29: 近梵音。猶乖聲論。餘親參譯委問本音。如 T2250_.63.0920c01: 上所述。彦琮譯云郁波第耶。聲相近也。寄
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: 依梵本經律之文咸云鄔馱耶。譯爲親教 T2250_.63.0920c07: 師。北方諸國皆喚和社。致令傳譯習彼訛 T2250_.63.0920c08: 者
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。通白及羯磨故 T2250_.63.0920c14: *云白二。三者白四。受戒懺重治擧訶諫事 T2250_.63.0920c15: 通大小。情容乖舛。自非一白告知三法量 T2250_.63.0920c16: 可。焉能辨得。以三羯磨通前單白故云白 T2250_.63.0920c17: 四。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_.63.0920c23: 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。求受具足戒。此某 T2250_.63.0920c27: 甲今從衆僧乞受具足戒。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: 爲和尚白如是。大徳僧聽。此某甲從和尚 T2250_.63.0921a02: 某甲求受具足戒。此某甲今從衆僧乞受 T2250_.63.0921a03: 具足戒。某甲爲和尚。某甲自説。清淨無諸 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: 授具足戒某甲爲和尚者默然。誰不忍者
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: 如是例也。餘如念法中。問。具戒發時在何 T2250_.63.0921a15: 言下。答。如智論云羯磨竟得。又云與汝受 T2250_.63.0921a16: 戒竟得。有人解云是事如是持者竟也。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。今以此 T2250_.63.0921a19: 解比前二度。似是竟處。引後通收則未竟 T2250_.63.0921a20: 也。故第三中不忍者説。尋有人訶便不成 T2250_.63.0921a21: 就。既命令説。依命而説可成前也。故衆既 T2250_.63.0921a22: 默。明有所許故通收。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_.63.0921a26: 具彰。今重擧陳顯成業處。還牒前白勸僧 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作 T2250_.63.0921b02: 業。必所不忍亦須陳説。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。語默之間足顯同別故。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: 字牒前忍默表業成就。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。故至竟字結前 T2250_.63.0921b10: 相。此義定矣。三僧忍默然下不異前解。上
T2250_.63.0921b13: 多途。今一法以定。謂第三説已云僧已忍 T2250_.63.0921b14: 其事竟。不同前解。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: 竟便成訶破。必其忍默三説已無訶亦成。
T2250_.63.0921b19: 破古中。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_.63.0921b23: 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: 詳羯磨言也。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_.63.0921c03: 第三説字時得。定賓意。然智首・南山依智 T2250_.63.0921c04: 論云與汝受具足竟。即前具足戒文云羯磨
T2250_.63.0921c14: 爲盡結文者未是穩審。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_.63.0921c19: 答言能持時。然如自誓受不須通收和辭。 T2250_.63.0921c20: 正是第三羯磨竟得。今謂芳訣・問訣所辨皆 T2250_.63.0921c21: 不原權輿。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者也。 T2250_.63.0921c23: 又環庵意據羯磨文克取得時。文既云與 T2250_.63.0921c24: 竟。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: 無他訶而法成者爲説。若有訶者則受 T2250_.63.0921c27: 既不成。何及論得戒時量乎。皮之不有。 T2250_.63.0921c28: 毛將安傳。又南山等約決定成限取授戒竟 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。今爲慮之之深故。強爲後 T2250_.63.0922a03: 至授戒竟字得者。是則延早得者以屬晩 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。章中雖言第三 T2250_.63.0922a06: 羯磨竟等。而未可言必據智論。又盡轡文 T2250_.63.0922a07: 此是靈芝判古義之語也。不知章中在於 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。非必 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。唯以聖訓爲 T2250_.63.0922a12: 准爲繩而已。豈唯不知他量而已。其登壇 T2250_.63.0922a13: 受具之人於斯臾間周遍法界。恒沙善法 T2250_.63.0922a14: 一蹴而入于己身中。然不夢知觸一毫芥 T2250_.63.0922a15: 法。其知言第三羯磨竟孕抱戒體。唯是佛 T2250_.63.0922a16: 與佛之境界也。如言蟪蛄不識春秋伊虫 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_.63.0922a22: 糞掃衣。比丘依此得出家受具足戒成比 T2250_.63.0922a23: 丘法。是中盡形壽能持不。答曰。能持。二三四
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。得療便止何須問本
T2250_.63.0922b01: 未死。來生身未至。未來依身前所有表無 T2250_.63.0922b02: 表相續生。名後起。此解同此疏也
T2250_.63.0922b05: 取後二解。寶疏斷云。刹那等起非餘。所以 T2250_.63.0922b06: 具如彼疏中辨
T2250_.63.0922b11: 第二解同
T2250_.63.0922b14: 非不少分亦縁餘法
T2250_.63.0922b19: 縁。唯此五縁猶少。若依律疏。更如命斷。彼 T2250_.63.0922b20: 以他想即是不誤更不別説。又解。此中不
T2250_.63.0922b23: 於彼有彼想。唯殺彼不漫殺事。由此三 T2250_.63.0922b24: 義殺生成業道。然准下盜五縁。光爲五縁。 T2250_.63.0922b25: 非無其理。寶釋盜縁。第二於他物中。第三
T2250_.63.0922b28: 故。三有衆生想。簡迷心故。四起害心。簡 T2250_.63.0922b29: 無殺意故。五加害。簡未害故
T2250_.63.0922c04: 天台戒疏下云通心隔心。具如彼釋
T2250_.63.0922c09: 一説斷息風名殺。不正義。胎内前四位無 T2250_.63.0922c10: 息風。殺應不成業道故。五分律云。若人・似
T2250_.63.0922c13: 以往乃名是人。乃至若有胎人識所依止隨 T2250_.63.0922c14: 有損害。無非極刑。即如五分若人似人意 T2250_.63.0922c15: 亦可見
T2250_.63.0922c18: 觸。應知此中現蘊自滅。不可言殺但可言 T2250_.63.0922c19: 衰。當蘊不續可言殺也。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_.63.0922c29: 説。盜佛物不得重罪。以佛物無我心所 T2250_.63.0923a01: 故。無煩害故。如涅槃中得偸蘭者是。若 T2250_.63.0923a02: 善生經説。望護主結重。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: 無護主。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: 鈔
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_.63.0923a16: 名無主物。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_.63.0923a24: 不。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。是名無 T2250_.63.0923a27: 主。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。中間之地不屬兩國故 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: 伏藏非謂在兩間中間者。以但言無主伏 T2250_.63.0923b05: 藏不加簡別故。雖物無主。地屬國王。故 T2250_.63.0923b06: 以國王邊得。此就除兩國中間自餘諸地 T2250_.63.0923b07: 爲釋。又觀婆沙前後文。初問云。若得伏藏 T2250_.63.0923b08: 物作盜想而自用者。彼於誰處得根本業 T2250_.63.0923b09: 道。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: 文。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。與婆沙論不同。具如定賓 T2250_.63.0923b14: 師會二論相違
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: 如僧得施及亡比丘物。未作法前通十方僧 T2250_.63.0923b20: 有取分義。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: 屬現前僧等。二別人物。謂云云。善生經云。 T2250_.63.0923b24: 盜亡比丘物。若未羯磨從十方僧得。若已 T2250_.63.0923b25: 羯磨望現前僧得罪。若臨終時隨亡人屬 T2250_.63.0923b26: 授物盜者。隨約所與人結罪也。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。或分不均。或不和 T2250_.63.0923b29: 僧別賞餘人等倶重
T2250_.63.0923c03: 處非量。若不應理。一切男及不男母等名 T2250_.63.0923c04: 爲所不應行。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: 五。不依世禮名非理。雜集同之。古迹云。 T2250_.63.0923c10: 言非道者。法藏師云。除産門餘二處也。義
T2250_.63.0923c13: 爲非道。二者以三道爲正道。以餘身分 T2250_.63.0923c14: 爲非道。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。非謂以餘身分爲非道。口・大行二道皆 T2250_.63.0923c18: 爲非道故言邪婬也。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: 心著婬欲不復護兒
T2250_.63.0923c26: 義。並不相違
T2250_.63.0924a02: 理・顯宗並皆不異
T2250_.63.0924a05: 母者。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_.63.0924a09: 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: 名之
T2250_.63.0924a14: 表業有無如表無表章中。言布灑他者。白
T2250_.63.0924a17: 憶所作罪對無犯者説露其罪冀改前愆。 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令善法而増茂。 T2250_.63.0924a20: 住持之本斯其上歟。豈同堂頭禮懺而已哉。
T2250_.63.0924a23: 養善法持自心故名褒灑陀。又褒灑同前。 T2250_.63.0924a24: 陀是淨除義。謂増長善法淨除不善故。行
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: 名八戒云布薩護也。簡正記云。舊倶舍也
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_.63.0924b18: 爲二。一染汚心。二發壞他語。此解爲優。以 T2250_.63.0924b19: 下麁語開爲二縁故
T2250_.63.0924b22: 説大意雖不違初。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: 無別。故言第一第三二説爲正。然觀正理 T2250_.63.0924b25: 論無三義別。彼以此論第二説意立難。亦 T2250_.63.0924b26: 以此論第三説意爲通。一氣往復非爲別 T2250_.63.0924b27: 説
T2250_.63.0924c03: T2250_.63.0924c04: T2250_.63.0924c05: T2250_.63.0924c06: T2250_.63.0924c07: 分別業品第四之五
T2250_.63.0924c10: 優。以正理・顯宗並言世説論中故
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。或通上 T2250_.63.0924c17: 下。今謂。若准舊論。唯在於見。舊論頌云接 T2250_.63.0924c18: 善疑有見。長行釋云此人於因果中若生 T2250_.63.0924c19: 疑心或生有見。此名正見故
T2250_.63.0925a03: 樂而行也。行宗三上云。今詳。内外兩凡具 T2250_.63.0925a04: 見惑者名見行人。又内凡尚淺故云増上。 T2250_.63.0925a05: 初果以去未盡思惑名愛行人。聖人證眞 T2250_.63.0925a06: 不可輕動故云非也。今謂。此釋謬也。頌疏 T2250_.63.0925a07: 爲善又見・愛二行並有利鈍。非謂見利愛
T2250_.63.0925a12: 故名極深。以極堅深故能斷善
T2250_.63.0925a15: 能斷善不。答。不能。意樂輕動所作劣故。復 T2250_.63.0925a16: 次彼見愛行故。復次多嗔者能斷。彼多貪故
T2250_.63.0925a22: 云替善等。是。此論意也
T2250_.63.0925a26: 證決定者。決定心。還續善根者。是染淨位 T2250_.63.0925a27: 方續善根不同薩婆多。基作兩解。初解同 T2250_.63.0925a28: 景第二解者同薩婆多
T2250_.63.0925b02: 意樂壞。加行亦壞。入地獄故。要身壞方續 T2250_.63.0925b03: 善根。見壞戒不壞應知亦爾
T2250_.63.0925b06: 異解
T2250_.63.0925b09: 解爲正。以論文總云加行無別簡故。若 T2250_.63.0925b10: 准舊論。光解爲善。舊論云。若無染汚心由 T2250_.63.0925b11: 先教他作有色業道隨一成就時
T2250_.63.0925b18: 通論有十倶轉。別據顯相。無一無八無五 T2250_.63.0925b19: 倶轉。唯據律儀不約處中。名爲顯也
T2250_.63.0925b25: 定共七支。是故頌疏云。無七色者。謂不受 T2250_.63.0925b26: 戒及不入定無七善色也
T2250_.63.0925c02: 故。具如彼疏。然無色聖成不成義。前師所立 T2250_.63.0925c03: 極成。釋本論文有何巨難。寶師評斷是非。 T2250_.63.0925c04: 過唯不釋。不可稱言確論耳
T2250_.63.0925c12: 也
T2250_.63.0925c15: 一云。方便業感人中短命。因根本業生於 T2250_.63.0925c16: 惡道二云。持力欲殺人時。令他面色無 T2250_.63.0925c17: 有光澤。令減外具無有光澤。令他受苦 T2250_.63.0925c18: 邊。生惡道受苦。斷他命根不相續邊。後 T2250_.63.0925c19: 於人中受於短命
T2250_.63.0925c22: 文勢但就相似一邊説故。寶疏亦同
T2250_.63.0925c26: 出家人雖極聰慧受持具戒。資身命縁繋 T2250_.63.0925c27: 屬他故。見施主時便整威儀現親善相。 T2250_.63.0925c28: 是別説邪命正命
T2250_.63.0926a02: 以是斷道故除欲界。是有漏故不通根本。
T2250_.63.0926a05: 間道相應思及定共戒招初定可意果也
T2250_.63.0926a12: 後因不能取與前法爲其果故
T2250_.63.0926a15: 惡性故有異熟果。相似生義是等流果。由彼 T2250_.63.0926a16: 力能是士用果。不障義故是増上果
T2250_.63.0926a20: 此釋非也。諸無漏中除斷道。外此言餘無 T2250_.63.0926a21: 漏。何唯局解脱道。無記亦通二種。不取無 T2250_.63.0926a22: 覆何也。惠暉釋太局矣
T2250_.63.0926a25: 六門。今謂。光記・頌疏並未可也。次上論文 T2250_.63.0926a26: 雜明諸業。皆如次言。何有貫通。是故至今 T2250_.63.0926a27: 此中初引下文。明知非關上文。頌疏言前 T2250_.63.0926a28: 六門者大非也。光師言遍前五門者亦非 T2250_.63.0926a29: 也。何者第三三世相對・第四諸地相對。此二 T2250_.63.0926b01: 種文並非有其次第。長行釋中無如其次 T2250_.63.0926b02: 第言。故知不遍此二門中。然置皆如次言 T2250_.63.0926b03: 非爲具遍五門。前諸門中有遍不遍故言 T2250_.63.0926b04: 隨所應。光師言遍五門者非也。寶師總言 T2250_.63.0926b05: 諸門不擧其數。旨矣哉斯言
T2250_.63.0926b08: 義邊是士用果。斷道所得是離繋果。増上可 T2250_.63.0926b09: 知。言除異熟者。善法非異熟性故。善望 T2250_.63.0926b10: 不善無三果者。類不同故無等流果。不善 T2250_.63.0926b11: 非無爲故無離繋果。非無記故非異熟果。 T2250_.63.0926b12: 以無記法爲三果者。於前二上加異熟 T2250_.63.0926b13: 果。以善業能招無記異熟果故。餘二可知」
T2250_.63.0926b16: 法非異熟性故無異熟果。類不同故無等 T2250_.63.0926b17: 流果。不善望無記法有異熟果者。以不善 T2250_.63.0926b18: 之業能感異熟無之法體是異熟故有此 T2250_.63.0926b19: 果
T2250_.63.0926b22: 果者。謂苦集遍行不善及見苦所斷餘不善 T2250_.63.0926b23: 業以有身見・邊執見品諸無記法爲等流 T2250_.63.0926b24: 果故。或遍行因等流果或是同類因等流果。 T2250_.63.0926b25: 麟云。言遍行不善及見苦所斷餘不善等者。 T2250_.63.0926b26: 遍行不善即苦諦下邪見等三・及疑・無明。幷 T2250_.63.0926b27: 集諦下二見・疑・無明相應惑業。是謂遍行不 T2250_.63.0926b28: 善。以言不善故不得總言十一遍*便。及 T2250_.63.0926b29: 見苦所斷餘不善業者。即遍行外苦下貪嗔 T2250_.63.0926c01: 慢等非遍行相應惑業爲同類因。此等皆能 T2250_.63.0926c02: 引生身邊二見。二見望彼雖性不同。以同 T2250_.63.0926c03: 染汚故。與不善爲等流果。身邊二見内門 T2250_.63.0926c04: 轉故是無記。如品初釋
T2250_.63.0926c07: 無記與善類不同故無流果。無記不招 T2250_.63.0926c08: 異熟及善法非異熟性故故無異熟果。故但 T2250_.63.0926c09: 二果望不善除異熟者。亦如望善説。言身 T2250_.63.0926c10: 邊二見爲同類因者。且望當諦諸不善法故 T2250_.63.0926c11: 言同類。理實二見能遍取五部不善法。若 T2250_.63.0926c12: 望他部。應言爲遍行因。以此二見是遍行 T2250_.63.0926c13: 惑故
T2250_.63.0926c16: 招異熟故無異熟果。無記之業非斷道故。 T2250_.63.0926c17: 無記之法非無爲故。故除離繋果
T2250_.63.0926c20: 二世攝故。故除之。有餘四者。以相應倶有 T2250_.63.0926c21: 能作等因通三世攝。所以有士用・増上。有 T2250_.63.0926c22: 異熟者。謂過去善惡爲因感異熟果。今時 T2250_.63.0926c23: 同在過去也。等流果者。後似於前故亦有 T2250_.63.0926c24: 之。望於現未准過去説
T2250_.63.0926c27: 但有相應因故有士用。増上可知。寶云。 T2250_.63.0926c28: 異熟・等流必前故。現在與現在除異熟・
T2250_.63.0927a03: 是善惡果是無記。此理決定故通未來。非 T2250_.63.0927a04: 謂未來亦有前後
T2250_.63.0927a07: 用果。有異熟果者。未來雖無前後。其異熟 T2250_.63.0927a08: 因約體建立。以善惡性爲因無記性爲果 T2250_.63.0927a09: 故得有也。無等流者。以同類因就位建立 T2250_.63.0927a10: 未來無前後故無等流也。新云。異熟・等流 T2250_.63.0927a11: 必前後故者。若爾未來無前後。應無異熟
T2250_.63.0927a16: 也。前法定非後業果者。因果之法法爾因前 T2250_.63.0927a17: 果後。或倶終無果前因後也
T2250_.63.0927a20: 地業色行二蘊爲體欲界初定准前若二定 T2250_.63.0927a21: 已上。色蘊即定共無表行蘊即思。空處已上。 T2250_.63.0927a22: 唯行蘊思爲體。又云。同地業望法即通性同 T2250_.63.0927a23: 及異。若異地相望。如欲界業望色界法。即 T2250_.63.0927a24: 從聞・思慧入修慧有士用・増上也。從欲 T2250_.63.0927a25: 界通果無記入色界善。即異性也
T2250_.63.0927a28: 是士用果。増上可知。無欲界業感初禪異 T2250_.63.0927a29: 熟故無異熟果。有漏異地無同類因故無 T2250_.63.0927b01: 等流果
T2250_.63.0927b04: 也。色蘊是無漏戒。行蘊少分唯無漏思。學業 T2250_.63.0927b05: 以學法爲三果者。同無漏故是等流果。引起 T2250_.63.0927b06: 力故有士用果。増上可知。除異熟者。以無 T2250_.63.0927b07: 漏法非異熟故。除離繋者。以離繋是無爲 T2250_.63.0927b08: 故
T2250_.63.0927b11: 智。是士用果。以非學法有三果者。斷惑證滅 T2250_.63.0927b12: 是離繋果故。從無漏觀出時引起有漏善 T2250_.63.0927b13: 心。是士用果。増上可知。除異熟者。無漏不 T2250_.63.0927b14: 招異熟故。除等流者。類不同故
T2250_.63.0927b17: 熟果。學法劣故無等流果。非無爲無離繋 T2250_.63.0927b18: 果。雖有無學引起學心故無士用果。然 T2250_.63.0927b19: 羅漢退者。謂有漏心中起煩惱退亦非學非 T2250_.63.0927b20: 無學法也。若准正理。鈍根無學望未來利根 T2250_.63.0927b21: 學道爲同類因。如等流果。此約現起故無 T2250_.63.0927b22: 等流。不相違也。次望無學有三果者。無間 T2250_.63.0927b23: 引起有士用果。同類義故是等流果。増上可 T2250_.63.0927b24: 知。除二果者。如學中説。次望非學有士用 T2250_.63.0927b25: 果者。謂羅漢從無漏觀出引有漏心生。是 T2250_.63.0927b26: 士用果。無異熟等流如學業説。無離繋果 T2250_.63.0927b27: 者。謂無學人不更斷惑證擇滅故
T2250_.63.0927c01: 世第一心入見道位。及餘一切學人從有漏 T2250_.63.0927c02: 心入無漏觀並約引生之力。是士用果。無 T2250_.63.0927c03: 異熟果者。學法是無漏故。故非異熟。類不 T2250_.63.0927c04: 同故無等流果。以無學法爲士用果者。謂 T2250_.63.0927c05: 非學非無學人入無漏觀。餘同學説。以非 T2250_.63.0927c06: 學法爲五果者。以業道果法通無爲故。 T2250_.63.0927c07: 有離繋果。妁有漏邊有異熟果。同類所生 T2250_.63.0927c08: 是等流果。士用・増上二果可知
T2250_.63.0927c11: 法非無爲。故無此果
T2250_.63.0927c14: 記。故有異熟果。遍行因所生故有等流果。 T2250_.63.0927c15: 引起力故有士用果。非無爲故無離繋果。 T2250_.63.0927c16: 次望非斷唯一果者。法非無記故無異熟 T2250_.63.0927c17: 果。類不同故無等流果。無引生義無士用 T2250_.63.0927c18: 果。業非斷道故無離繋果。故唯一果
T2250_.63.0927c21: 性故非異熟果。修部無遍行惑取他部界 T2250_.63.0927c22: 故無等流果。非法無爲故無離繋果。無間 T2250_.63.0927c23: 生義有士用果。除離繋是非斷故
T2250_.63.0927c26: 漏善心無間引生無漏心故有士用果。言 T2250_.63.0927c27: 除異熟者。無漏非異熟故。除等流者。類 T2250_.63.0927c28: 不同故。次非斷業望三法。初望見斷唯一果 T2250_.63.0927c29: 者。非斷業是無漏故。見斷法是染汚故。無異 T2250_.63.0928a01: 熟果。不同故無等流果。法非無爲無離繋 T2250_.63.0928a02: 果。無引生義無士用果。故但増上。次至修 T2250_.63.0928a03: 斷有二果者。從無漏觀出入有漏心有 T2250_.63.0928a04: 引生義。有士用果。餘義同前。次至斷有四 T2250_.63.0928a05: 果者。同無漏故有等流果。無間生義是士用 T2250_.63.0928a06: 果。斷惑證滅是離繋果。非有漏唯除異熟 T2250_.63.0928a07: 果
T2250_.63.0928a10: 今謂。此釋謬也。此師釋不應作。豈唯局不 T2250_.63.0928a11: 合威儀何者文云。應如是説等。若不如 T2250_.63.0928a12: 是説。名不應作。然頌疏中脱略應如是説 T2250_.63.0928a13: 一句。惠暉唯據頌疏不檢本論。故致此謬。 T2250_.63.0928a14: 又云。第一師即取四無記及有覆無記。第二 T2250_.63.0928a15: 師除威儀無記外餘三無記。及有覆無記爲 T2250_.63.0928a16: 第三業也者。無可一取。以光釋爲正
T2250_.63.0928a19: 非也。光釋爲精。彼云。於無覆中除應作 T2250_.63.0928a20: 不應作三業所餘三業。名爲第三
T2250_.63.0928a25: 近文亦符合故 T2250_.63.0928a26: T2250_.63.0928a27: T2250_.63.0928b01: T2250_.63.0928b02: T2250_.63.0928b03: 分別業品第四之六
T2250_.63.0928b06: 此一章段正明僧破及成。寶師言明破僧。 T2250_.63.0928b07: 不精論意。光記科名爲善。又寶師雖引婆 T2250_.63.0928b08: 沙。闕略要文。若引具文。其中有辨僧破破 T2250_.63.0928b09: 僧之別。然則科目自正。惜哉
T2250_.63.0928b12: 舊解。是十四中衆同分攝。若依婆沙・正理。 T2250_.63.0928b13: 以十四外別立和合性故。婆沙云。乃至不 T2250_.63.0928b14: 相應行爲自性。即餘處説。復有所餘如是 T2250_.63.0928b15: 種類也。理亦同如前十四不相應中釋。寶 T2250_.63.0928b16: 疏云。此論只是略而不論。非是所明之外更
T2250_.63.0928b21: 記。然妄語因實是不善故。成無門之罪是寶 T2250_.63.0928b22: 疏意。又光師意。此中論文言僧破體是無記 T2250_.63.0928b23: 性。云何上文言破僧無間。通此難云。僧破 T2250_.63.0928b24: 因誑語生也。謂誑語乃能破僧。能破力故 T2250_.63.0928b25: 僧方不和。其不和時此言僧彼。故云僧破 T2250_.63.0928b26: 因誑語生。此亦因受果名。然與上文不 T2250_.63.0928b27: 同。此於破僧與無間名。彼於妄語立破 T2250_.63.0928b28: 僧稱。所因雖異並是因受果名也。上記文
T2250_.63.0928c03: 名。然光・寶解釋不同者。此以所覽論本有 T2250_.63.0928c04: 異也。於中光釋符論文矣
T2250_.63.0928c08: 劫。即成住合是四十劫。此言成劫。又壞空合 T2250_.63.0928c09: 是四十劫。此言壞劫。然則初二有説言一 T2250_.63.0928c10: 劫者。是是四十劫。第三有説言大劫者。是八 T2250_.63.0928c11: 十劫。第四如是説者。但言中劫。然光師解。 T2250_.63.0928c12: 此中劫者單一増減。准此光師解。如是者 T2250_.63.0928c13: 所言中劫異於如上有説。其遠幾許。以上 T2250_.63.0928c14: 有説言四十劫或八十劫故。據此而言。圓 T2250_.63.0928c15: 暉師言二十増減非無義理。又律中言提 T2250_.63.0928c16: 婆達多當於人壽四萬歳時來生人中等。 T2250_.63.0928c17: 此四萬歳是何劫中。文未剋指。立世經説是 T2250_.63.0928c18: 第九住劫等。然三藏中異説芸芸。非適今 T2250_.63.0928c19: 也。皆隨機宜不須和會。入大乘論下云。 T2250_.63.0928c20: 如是逆罪名雖有五而實有三。破僧害僧 T2250_.63.0928c21: 如是等業世間所無。提婆達多是大賓伽羅 T2250_.63.0928c22: 菩薩爲遮衆生起逆罪故。現作二業墮地
T2250_.63.0928c25: 達多言。我處阿鼻地獄猶如比丘入三禪 T2250_.63.0928c26: 樂准上經論。既是權者所作。豈輒以長短
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