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阿毘達磨倶舍論指要鈔 (No. 2250_ 湛慧撰 ) in Vol. 63 912 913 914 915 916 917 918 919 920 921 922 923 924 925 926 927 [行番号:有/無] [返り点:無/有] [CITE]
T2250_.63.0915a01: 爲初幖幟。有説此應名爲學本。諸所應學 T2250_.63.0915a02: 此爲本故。有説。此五應名學基。於涅槃城 T2250_.63.0915a03: 爲基址故
T2250_.63.0915a06: 品戒也麟云。准毘跋律云。受者發心。我今 T2250_.63.0915a07: 求道當救一切衆生。衆生皆惜壽命。是下 T2250_.63.0915a08: 品心。若言我爲正心向道解衆生疑惑爲 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。爲趣三解脱門爲成 T2250_.63.0915a11: 菩薩三聚淨戒故。爲令佛法久住故。爲 T2250_.63.0915a12: 上品心。然此是大乘。恐不當此。或但勝劣
T2250_.63.0915a16: 品隨轉。雖於後時勵力發起身語意攝惡 T2250_.63.0915a17: 行妙行。然彼律儀常下品轉更不増長。若有 T2250_.63.0915a18: 以中品心起有表業受諸律儀。盡衆同分 T2250_.63.0915a19: 彼諸律儀中品隨轉。雖於後時勵力發起 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。若有以上品心起有表業受諸律 T2250_.63.0915a22: 儀。盡衆同分彼諸律儀上品隨轉。雖於後 T2250_.63.0915a23: 時勵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: 心起有表業受諸律儀。有阿羅漢。以下品 T2250_.63.0915a28: 心起有表業受諸律儀。如是新學苾芻成
T2250_.63.0915b04: 歸趣佛覆護。法僧亦如是也
T2250_.63.0915b07: 況亦四諦不次
T2250_.63.0915b11: 受三歸。二者直受三歸。所以爾者。當爾之 T2250_.63.0915b12: 時。佛未制二百五十戒乃至八齊。以是義
T2250_.63.0915b15: 戒三歸・大戒三歸故。於一切律儀爲方便
T2250_.63.0915b19: 女人所趣他攝想而行非法。如是乃名 T2250_.63.0915b20: 犯欲邪行。非於一切有情相續先立誓言。 T2250_.63.0915b21: 我當於彼離非梵行而得律儀何今時可 T2250_.63.0915b22: 名犯戒。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。於自妻等亦 T2250_.63.0915b24: 發此戒。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: 非支非體亦應不犯欲邪行戒。於舊所 T2250_.63.0915b27: 受既有犯者。於新所受應有不犯故。不 T2250_.63.0915b28: 應爲如先所難
T2250_.63.0915c02: 用根莖葉花果用種子用諸藥草雜作酒 T2250_.63.0915c03: 木酒者不用食麯米。但用根莖花葉果。若 T2250_.63.0915c04: 用種子作酒。酒色香味飮能醉人。復不用 T2250_.63.0915c05: 根莖等。但用諸種子諸葉和合作酒。飮皆
T2250_.63.0915c08: 第四不飮酒。若依舊論。但言一切種不飮 T2250_.63.0915c09: 酒。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: 酒。末陀者此云蒲桃酒 T2250_.63.0915c12: T2250_.63.0915c13: T2250_.63.0915c14: T2250_.63.0915c15: T2250_.63.0915c16: 分別業品第四之三
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_.63.0915c23: 防彼加行・根本・後起二種義亦可言皆 T2250_.63.0915c24: 防三世。於現在法立於過未既防現法故 T2250_.63.0915c25: 義遮三。不同小乘。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: 可説言破三世惡。此上二類實唯防現在。 T2250_.63.0916a01: 去來二世無自體故。義可通之
T2250_.63.0916a04: 解其不同亦有四釋。於中第二爲善。以 T2250_.63.0916a05: 順正理故。寶疏・暉疏亦用此釋
T2250_.63.0916a08: 頌疏亦*有。此釋。寶疏兼含第五意
T2250_.63.0916a11: 戒者。是引接言
T2250_.63.0916a14: 爲正。寶師亦同此説。然寶法師更立別義 T2250_.63.0916a15: 門解。具如彼述
T2250_.63.0916a19: 明十五種。涅槃經等説十六種。又會經論相
T2250_.63.0916a26: 典軍之人。又云。是行杖者。玄應音義第七
T2250_.63.0916a29: 人也。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_.63.0916b08: 書曰。聽謂察是非也。周禮曰。獄訟者聽而 T2250_.63.0916b09: 斷之。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_.63.0916b16: 璞曰。罝遮取兔也。韻集云。施羂於道曰 T2250_.63.0916b17: 弶。今畋獵象施弶以取鳥獸者。其形似 T2250_.63.0916b18: 弓
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: 何纒犯初重罪即捨律儀。唯薩婆多師起 T2250_.63.0916b24: 三品纒犯他勝皆不捨戒。又表無表章云。 T2250_.63.0916b25: 上座部・有部三纒不失戒。與璟不同。言感 T2250_.63.0916b26: 墮罪者。光寶並言墮地獄罪。事鈔篇數各
T2250_.63.0916b29: 無分故。二者不共住。非失道而已更不入 T2250_.63.0916c01: 二種僧數。三者墮落。捨此身墮在阿鼻地 T2250_.63.0916c02: 獄故。十誦云墮不如意處。薩婆多解云。由
T2250_.63.0916c09: 還隨別犯。如薩婆多云。寧可一時發一切 T2250_.63.0916c10: 戒不可一時犯一切戒。且如婬戒。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: 名行一婬戒。比丘自餘諸婬戒體光潔無行 T2250_.63.0916c14: 可違。稱本受體。如懺初篇還得清淨。不 T2250_.63.0916c15: 言更受。由有本戒。又如律云。打謗犯戒 T2250_.63.0916c16: 比丘皆結墮罪。若無戒者止同吉羅。問應 T2250_.63.0916c17: 當足數。不名斷頭。答。懺本清淨。理當足 T2250_.63.0916c18: 數。如得作説戒自恣羯磨等。但由情過深 T2250_.63.0916c19: 原。不任僧用故。云來不隨意。斷頭之
T2250_.63.0916c26: 比丘
T2250_.63.0917a01: 訶羅。此云遊。謂僧遊履處也。此土以寺代 T2250_.63.0917a02: 之
T2250_.63.0917a05: 陀訛也。此云妙義。惠暉同此。然檢舊論亦 T2250_.63.0917a06: 云准陀。恐有異本。又四沙門者。出婆沙六
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_.63.0917a21: 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_.63.0917a25: 義云。今大乘中雖無文判。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: 於明旦捨律儀時還復相續。由彼惡思不 T2250_.63.0917a28: 永捨故
T2250_.63.0917b11: 戒也
T2250_.63.0917b14: 可論安穩及不安穩。擧安穩等果以釋因 T2250_.63.0917b15: 業名善等
T2250_.63.0917b18: 攝故説爲不動
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_.63.0917c01: 光記。然光法師擧三番文已云。此中引意正 T2250_.63.0917c02: 取第二番中順不苦不樂受業心心所法爲 T2250_.63.0917c03: 證。既順不苦不樂受業感心心所法。故知定 T2250_.63.0917c04: 感捨受異熟必同時故。非離欲界中有此 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。雖有順捨受業色
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不擧 T2250_.63.0917c15: 正證何也。若言此中略擧初番於廣説言 T2250_.63.0917c16: 中具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隱 T2250_.63.0917c18: 正顯傍。絶無斯理。今觀論所引文實爲正 T2250_.63.0917c19: 證。所以然者。今此所論正在於業不在 T2250_.63.0917c20: 於果。故論結釋言由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。然則此文足爲正證。 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: 不相應行亦爲受果無有巨妨。以不相應 T2250_.63.0917c27: 行亦是受資糧故。光・暉等釋於理甚爲不 T2250_.63.0917c28: 應。寶師不用蓋爲此也
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 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 912 913 914 915 916 917 918 919 920 921 922 923 924 925 926 927 [行番号:有/無] [返り点:無/有] [CITE] |