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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64

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T2251_.64.0212a01:
T2251_.64.0212a02:
T2251_.64.0212a03: 阿毘達磨倶舍論卷十四法義
T2251_.64.0212a04: 　豐山沙門釋快道記　
T2251_.64.0212a05: 一右傍論已了至表無表相　前卷十四左明四
T2251_.64.0212a06: 種善等以來名爲傍論。故正理三十六十一右
T2251_.64.0212a07: 云。辨業界地。傍論已周等云云顯宗十九
(三左)全同		問。
T2251_.64.0212a08: 既標表無表。何處説表。答。表相前具説。
T2251_.64.0212a09: 今正辨無表。而明成就等傍論六
右下		中。有表無
T2251_.64.0212a10: 表故。總相言之。又解。上來正辨表。下正
T2251_.64.0212a11: 辨無表明成就。已下合説。今乘語云表無
T2251_.64.0212a12: 表。故舊論十十九右云。如前所説有二種。
T2251_.64.0212a13: 傍表
無表		無教今説。舊譯涅槃等名作無作。中古
T2251_.64.0212a14: 八犍度。舊論等云教無教。今新云表無表｣
T2251_.64.0212a15: 初右一者律儀　雜心十三右云。優波者近婆
T2251_.64.0212a16: 素者住。近壽盡三婆邏住。故説近住。三者
T2251_.64.0212a17: 等。婆羅者護。謂等護一切衆生。子註曰。一
T2251_.64.0212a18: 切經論中。言律儀者。悉應言等護也。百一
T2251_.64.0212a19: 羯磨註曰。此言護者。梵云三跋羅。譯爲擁
T2251_.64.0212a20: 護。舊言律儀。乃當義譯云是律法儀式。若
T2251_.64.0212a21: 但言護。恐學者未詳。故兩倶存。明了論已
T2251_.64.0212a22: 譯爲護。即是戒體無表色。又云。謂防身語
T2251_.64.0212a23: 意。勿使虧失。舊云律儀。但是義翻耳斷戒體
章依
T2251_.64.0212a24: 此等釋破慈恩律儀釋。
未全當允。具如餘處辨		戒疏一上七右云。如古
T2251_.64.0212a25: 所傳。防非禁惡以解於戒。然戒通善惡。律
T2251_.64.0212a26: 儀亦爾。不可偏擧以釋戒義。基師表無表
T2251_.64.0212a27: 章云律謂法式。儀謂軌範。古有釋云。律類
T2251_.64.0212a28: 也。儀者式也。種類法式名爲律儀。皆通善
T2251_.64.0212a29: 惡。故説名不律儀。今解。唯彼善戒得名可
T2251_.64.0212b01: 爲法式。可爲軌範故名律儀。此意非律
T2251_.64.0212b02: 儀名不律儀。惡於戒名惡戒。此論。南山等
T2251_.64.0212b03: 意。律儀名通善不善。戒名通善惡也
T2251_.64.0212b04: 一右能遮能滅至名律儀　顯宗。正理全同。光
T2251_.64.0212b05: 屬前段。寶屬後段。若依光意。雖具應釋
T2251_.64.0212b06: 三種名。翻之知不律儀。已知二非二亦知。
T2251_.64.0212b07: 故但釋初名。若依寶意爲問數先釋名。
T2251_.64.0212b08: 雖各有其理。屬下爲是。此論顛末欲釋三
T2251_.64.0212b09: 名。有準擬勸。今不爾。又舊論云。能遮能滅
T2251_.64.0212b10: 破戒相續。故説名護。偈曰。護ハ波羅木叉ト定
T2251_.64.0212b11: 生ト及無流トナリ。釋曰。此護有三品等。已云
T2251_.64.0212b12: 此護。後段文也。能遮能滅。光有三釋。第二
T2251_.64.0212b13: 爲善。寶亦同第二。第一非也。招同義擲重
T2251_.64.0212b14: 失。第三亦非也。歸鑿説故
T2251_.64.0212b15: 一左論曰至近住律儀　舊論曰。何者爲八。比
T2251_.64.0212b16: 丘戒。比丘尼戒。式叉摩那戒。沙彌戒。沙彌尼
T2251_.64.0212b17: 戒。優婆塞戒。優婆夷戒。優婆婆戒
T2251_.64.0212b18: 一左三正學律儀　事鈔云式叉摩尼具學三
T2251_.64.0212b19: 法。一學根本。謂四重是。二學六法。謂不摩
T2251_.64.0212b20: 觸等。三學行法。謂一切大尼戒行。僧祇曰。
T2251_.64.0212b21: 在大尼下沙彌尼上坐。智論十三二十四曰。
T2251_.64.0212b22: 比丘尼法中。何以有式叉摩那。然後得具足
T2251_.64.0212b23: 戒耶。答云。式叉摩那受六位二歳。佛在世
T2251_.64.0212b24: 時有一長者婦。不覺懷妊。出家受具足戒。
T2251_.64.0212b25: 其後身大轉現。長者譏嫌比丘。因此制有
T2251_.64.0212b26: 二年學戒受六法。然後受具足戒。瑜伽五
T2251_.64.0212b27: 十三七右云。問。何故世尊於苾芻律儀中。制
T2251_.64.0212b28: 立苾芻。&MT10773;策二衆律儀。於苾芻尼律儀中。
T2251_.64.0212b29: 制立苾芻尼。正學。&MT10773;策女三衆律儀。答。由
T2251_.64.0212c01: 彼母邑女云母
邑母村		多煩惱故。令漸受苾芻尼律
T2251_.64.0212c02: 儀。若於&MT10773;策女少分學處沙彌唯十唯
云少分		深生喜
T2251_.64.0212c03: 樂。次應授彼正學所有學處。若於正學多
T2251_.64.0212c04: 分學處式叉十六故
云多分		深生愛樂。不應率爾授
T2251_.64.0212c05: 彼具足。必更二年久處習學。若深愛樂然後
T2251_.64.0212c06: 當授彼具足戒。如是長時於少學處積修
T2251_.64.0212c07: 學已方有力能受廣大衆多學處。然後於
T2251_.64.0212c08: 苾芻尼律儀。能具修學。倫十四上十四丁右
T2251_.64.0212c09: 一左六近事律儀等　光二右云。梵云鄔波索
T2251_.64.0212c10: 迦。唐言近事。索是男聲。斯是女聲。伽略十
T2251_.64.0212c11: 三云。鄔波云近。迦云事。索即男聲。斯即女
T2251_.64.0212c12: 聲。於近事上加以索斯之聲。故男女別
T2251_.64.0212c13: 上生經疏上二(四十六右)
倫記及寶疏全同		然惠暉索迦爲男聲。斯
T2251_.64.0212c14: 迦爲女聲者非也。以迦不關男女聲
T2251_.64.0212c15: 一左如是八種至別脱律儀　唯就初立衆光
T2251_.64.0212c16: 有兩釋。婆沙百二十三十二右四説中。初後兩
T2251_.64.0212c17: 説。初約頓漸。後依界別。但七衆八衆爲異
T2251_.64.0212c18: 耳
T2251_.64.0212c19: 二左三種律儀體不相雜等　婆沙百二十四四
T2251_.64.0212c20: 右四説中。如是説義同也
T2251_.64.0212c21: 三右三非梵行　與前欲邪行別。彼非時非
T2251_.64.0212c22: 其處。若行他妻等竝邪也。今總禁婬行。故
T2251_.64.0212c23: 各別也
T2251_.64.0212c24: 三左六塗飾香鬘至嚴麗床座　瑜伽等同此。
T2251_.64.0212c25: 業疏等。第六華香瓔珞香油塗身。第七高勝
T2251_.64.0212c26: 上坐。及作倡妓樂。故往觀聽。麟云。眠座高廣
T2251_.64.0212c27: 床者。謂象牙等嚴好過量床也。以能長憍
T2251_.64.0212c28: 慢故。有云。如父母師等床恐非。以不受
T2251_.64.0212c29: 戒時。亦不合坐故。如男子七歳不登母
T2251_.64.0213a01: 床。女人八歳不近父机。此釋違契經等。業
T2251_.64.0213a02: 疏二下十五左云。阿含中八種床。金銀牙角等
T2251_.64.0213a03: 嚴飾故勝。佛及師僧父母從人故勝。倶不可
T2251_.64.0213a04: 昇也。有餘文中高廣床者。約相辨離。高即
T2251_.64.0213a05: 八指已上。廣謂方三肘者。不可倶有。單高
T2251_.64.0213a06: 亦制。文列高者。即簡尺六。已下開用。又言
T2251_.64.0213a07: 勝者。即列八種。不必高大。如用師父所
T2251_.64.0213a08: 机褥。即是長憍故特制也。濟縁二下云。阿含
T2251_.64.0213a09: 八床。金銀牙角爲四。佛師父母爲四。從人
T2251_.64.0213a10: 爲勝。但取尊長受用。不必嚴麗。有餘文者。
T2251_.64.0213a11: 四分律。皆名高廣大床。高一尺六。廣五尺
T2251_.64.0213a12: 四。此是製量。過此量數則爲高。又下次釋
T2251_.64.0213a13: 勝義。即上阿含。不必局量。又珠林百六云。
T2251_.64.0213a14: 又阿含經高廣大床者。梐下足長尺六非高。
T2251_.64.0213a15: 濶四尺非廣。長八尺非大。越此量者方名
T2251_.64.0213a16: 高廣大床。復有八種床。初四約物辨貴。體
T2251_.64.0213a17: 不可坐。後四約人辨大。縱令地鋪擬於尊
T2251_.64.0213a18: 人。亦不合坐。一金床。二銀床。三牙床。四角
T2251_.64.0213a19: 床。五佛床。六辟支佛床。七羅漢床。八師漢床
T2251_.64.0213a20: 父母牀坐不
在禁限		舊論曰眠坐高勝臥處。彼擧高顯
T2251_.64.0213a21: 廣。以勝示麗。此論擧麗顯勝
T2251_.64.0213a22: 三左謂於前八至開爲二種　正理。顯宗同此。
T2251_.64.0213a23: 舊論曰。著香花觀聽舞歌等不可局此
更云等		準
T2251_.64.0213a24: 彼論如光第一釋。上置用字故。依此論
T2251_.64.0213a25: 者。如光第二釋。下安用字故。光二釋。開爲
T2251_.64.0213a26: 二。相不異也。皡案。既制觀聽他。禁自舞
T2251_.64.0213a27: 歌顯昭。故舊論綴文如是。若具言制自他
T2251_.64.0213a28: 如此論。故異塗飾香鬘句。特用字安下。依
T2251_.64.0213a29: 此於釋此論。光第二釋爲勝。故婆沙傍光
次下
T2251_.64.0213b01: 六行
引		云離歌舞倡妓。豈非通自他。又中含五
T2251_.64.0213b02: 十五持齋經四左説此云。離華曼瓔珞塗香
T2251_.64.0213b03: 脂粉歌舞倡妓及往觀聽。八合。十開。光三釋。
T2251_.64.0213b04: 初約輕重。次婆沙約同處。後正理約怯不
T2251_.64.0213b05: 怯。並含爲是
T2251_.64.0213b06: 三左頌曰至名別脱業道　倶者對唯初以顯
T2251_.64.0213b07: 通初後念。簡第二念已去云唯初
T2251_.64.0213b08: 三左能平險業故名尸羅　顯惡事不平等云
T2251_.64.0213b09: 險。舊論云。能平不平等事故。正理三十五
T2251_.64.0213b10: 音釋云。尸羅此云止得。謂止惡得善也。雜
T2251_.64.0213b11: 心十四左子註云。尸羅譯言修習。亦言正
T2251_.64.0213b12: 順三昧。亦云清涼。亦云安眠。婆沙百四十
T2251_.64.0213b13: 四十三左有十義釋尸羅
T2251_.64.0213b14: 訓釋詞者謂清涼故　以清涼詞訓釋尸羅
T2251_.64.0213b15: 義。故名訓釋詞。訓釋之詞依主釋。故下論二
T2251_.64.0213b16: 十七九右釋四無礙中云。詞謂一切訓釋言
T2251_.64.0213b17: 詞。如有説言有反礙故名爲色等。舊論二
T2251_.64.0213b18: 十十右釋彼云。方言者。以四理釋義。譬如
T2251_.64.0213b19: 由有礙名色等言。顯揚四六丁云。三訓詞無
T2251_.64.0213b20: 解礙。謂於一切種一切法訓釋詞中。如實覺
T2251_.64.0213b21: 悟之所引無礙智見性。然惠暉云。以成詮義
T2251_.64.0213b22: 釋能詮名。言訓釋言詞者。則言詞之訓釋。
T2251_.64.0213b23: 爲非也。若以所詮義詞。釋能詮名無失。
T2251_.64.0213b24: 夫標訓詞釋。或是別義。或以彼證此。竝是
T2251_.64.0213b25: 一規則論也。故今舊論十(二十
一左)		曰。若依尼六
T2251_.64.0213b26: 多論由冷故。金七十論上二十三右外智六論
T2251_.64.0213b27: 第六有尼祿多論。百論疏上下七右釋云。六
T2251_.64.0213b28: 尼祿多論。謂釋一切立物名因縁。依此觀
T2251_.64.0213b29: 此。如無畏疏言依聲論足是住處義等。是
T2251_.64.0213c01: 亦世論尼祿多論云訓釋詞。依彼擬釋故。更
T2251_.64.0213c02: 引證思之。又論第一十五右釋處義中云。心
T2251_.64.0213c03: 心所生長門義。是處義。訓釋詞者。謂能生長
T2251_.64.0213c04: 心心所法。故名爲處。舊論一十九右云或説
T2251_.64.0213c05: 來増義等無訓釋詞文。正理三六右云。何縁
T2251_.64.0213c06: 故知門義是處。由訓詞故。既爲所因。別論
T2251_.64.0213c07: 必矣。光寶直約自體自家義。未辨訓釋
T2251_.64.0213c08: 詞不可也
T2251_.64.0213c09: 四右如是應知至無差別名　寶釋倶得二字
T2251_.64.0213c10: 爲正。光屬下。釋下兩句者非也。不順文
T2251_.64.0213c11: 理故。違舊論故。彼有此文。置復次偈曰
T2251_.64.0213c12: 擧次頌。而有唯初刹那等長行故
T2251_.64.0213c13: 四右謂受戒時至別解脱名　此論竝義林三
T2251_.64.0213c14: 末六丁同約因解脱捨過非義。又爲果解
T2251_.64.0213c15: 脱。即涅槃解脱。遺教經及雜集論八七丁等如
T2251_.64.0213c16: 是。依之義章第一第十第二十竝擧因果
T2251_.64.0213c17: 兩義。於別言又有異義。今是一一別別
T2251_.64.0213c18: 捨義。天臺智者等簡別外道戒説名別也。
T2251_.64.0213c19: 淨影義章差別定道戒。立以別名
T2251_.64.0213c20: 四左從靜慮生或依靜慮　生言流下。舊論
T2251_.64.0213c21: 曰。從定生於定生。初第五囀。次依第七。竝
T2251_.64.0213c22: 依主
T2251_.64.0213c23: 五左准前四句如應當知　彼第四此第一。乃
T2251_.64.0213c24: 至彼第一此第四。故正理云。前四句逆次應
T2251_.64.0213c25: 知
T2251_.64.0213c26: 五左若爾世尊所説略戒頌曰　上件二品廣
T2251_.64.0213c27: 説無表體相。而有部宗。表無表名唯於身語
T2251_.64.0213c28: 非意業。如前傍十三
(二右)		五業辨。若爾者指彼。而
T2251_.64.0213c29: 三業齊等説律儀善哉。意業非表無表色何
T2251_.64.0214a01: 爲自性。根律儀亦爾。頌曰言。鮮檗明及正
T2251_.64.0214a02: 理無之爲正。亂本頌故。句法成故。舊論但
T2251_.64.0214a03: 云世尊所説偈。無曰言。頌疏如今。依錯本
T2251_.64.0214a04: 非也
T2251_.64.0214a05: 五左身律儀善哉至遍律儀　初三句各別歎。
T2251_.64.0214a06: 終句歎總持。此正證第三句。第四句總故兼
T2251_.64.0214a07: 證。爲顯齊等初二句亦引。善哉言互在上
T2251_.64.0214a08: 下。正理全同。舊論十二十三左竝有下。按依
T2251_.64.0214a09: 梵本。如舊論順此方詩等法。綺語如今上
T2251_.64.0214a10: 下。此頌出有部戒經二十二右又増一十一十右
T2251_.64.0214a11: 制三惡行。令修三善行有五頌。第四頌曰。
T2251_.64.0214a12: 身行爲善哉。口行亦復然。意行爲善哉。一
T2251_.64.0214a13: 切亦如是。出曜經七學品八丁右僧祇律二
T2251_.64.0214a14: 十七。薩婆多論第一等見。麟云。此偈是薩婆
T2251_.64.0214a15: 多中　七佛略戒偈。有人云。此釋通漫。何不
T2251_.64.0214a16: 剋指何佛説。薩婆多律攝十四二十六右曰。釋
T2251_.64.0214a17: 迦牟尼佛出現於世。諸聲聞衆多煩惱。造
T2251_.64.0214a18: 諸惡業。多行放逸。不修善品。作少善時。
T2251_.64.0214a19: 便生喜足。爲三事故。説其三頌。爲遮惡
T2251_.64.0214a20: 行示善方便。令不忘念善品日増。於十
T2251_.64.0214a21: 二年中爲無疱僧伽。説斯波羅提木叉略
T2251_.64.0214a22: 教。一切惡莫作。一切善應修。遍調於自心。
T2251_.64.0214a23: 是則諸佛教護身爲善哉。能護語亦善護
T2251_.64.0214a24: 意爲善哉。盡護最爲善。乃至次頌即是示
T2251_.64.0214a25: 善方便。初之三句護身等
之三句		如其次第別護三
T2251_.64.0214a26: 業。身等一一不作體皆是善。然生死涅槃皆
T2251_.64.0214a27: 由三業。捨惡修善。勸令盡護。即解脱衆
T2251_.64.0214a28: 苦。故歎善哉。今云。七佛同説説此戒云七
T2251_.64.0214a29: 佛略戒。故天台妙玄二之一終云七佛通戒
T2251_.64.0214b01: 偈
T2251_.64.0214b02: 五左又契經至眼根律儀　雜含十一十二左曰。
T2251_.64.0214b03: 云何律儀。眼根律儀所攝護眼識色。心不
T2251_.64.0214b04: 染著。又四十三九左曰。云何律儀。多聞聖弟
T2251_.64.0214b05: 子若眼見色。於可念色不起欲想。不可念
T2251_.64.0214b06: 色不起恚想。次第不起衆多覺想。相繼住。
T2251_.64.0214b07: 見色過患。見過患已能捨離。耳鼻舌身意
T2251_.64.0214b08: 亦復如是。是名律儀。今但擧眼略顯餘
T2251_.64.0214b09: 五
T2251_.64.0214b10: 六右故離合言顯勿如次　頌初離別列名。下
T2251_.64.0214b11: 説合言。意顯勿如次正知爲意正念爲根。
T2251_.64.0214b12: 先離別列名。次説合。故曰離合言。合離列
T2251_.64.0214b13: 名言義。故曰離合言。故舊論云。故合離説。
T2251_.64.0214b14: 非欲顯頌中應言離合窄故略離。今長行
T2251_.64.0214b15: 故具曰離合
T2251_.64.0214b16: 六左諸有獲得至還得彼故　光十二左二釋。
T2251_.64.0214b17: 後爲勝。而正理破此論。不簡別故。顯宗改
T2251_.64.0214b18: 第六句作恒多成過未。長行釋云。以順決
T2251_.64.0214b19: 擇分所攝定律儀。初刹那中不成過去。餘
T2251_.64.0214b20: 生所得命終時捨。今生無容重得彼法。
T2251_.64.0214b21: 爲簡彼法説多言。今按。今但分別世成相。
T2251_.64.0214b22: 非其中細。故唯約成説。無相違失
T2251_.64.0214b23: 六左若有現住至有成現在　正理破頌住言
T2251_.64.0214b24: 而爲在。寶九右具引。故顯宗頌中改住作
T2251_.64.0214b25: 入。今云。約入住出云住。正顯現在前。故
T2251_.64.0214b26: 長行對住云出觀。如言住果彼爾。此待對
T2251_.64.0214b27: 各別
T2251_.64.0214b28: 六左言住中者　光。非極善律儀。非極惡不
T2251_.64.0214b29: 律儀。故名處中。善珠表無表章義鏡同光
T2251_.64.0214c01: 彼云。處中有善。及有不善。謂雖善業非是
T2251_.64.0214c02: 極善。雖惡業非是極惡。既處中庸。故云處
T2251_.64.0214c03: 中。詮要三十五左引。又守千表無表栖翫記三左
T2251_.64.0214c04: 云。善非律儀。不善非不律儀者。名爲處
T2251_.64.0214c05: 中文又伽略十三云。誓受一時亦名不律儀。
T2251_.64.0214c06: 若不誓受而行殺者。但名處中。義林二末
T2251_.64.0214c07: 七右表無表章云。非律儀非不律儀者。不可
T2251_.64.0214c08: 儀軌同於律儀名非律儀。非不可制如
T2251_.64.0214c09: 不律儀名非不律儀文伽倫十四上十五左飾
T2251_.64.0214c10: 宗記二卷等。亦約要期有無也
T2251_.64.0214c11: 七左是故無能逆追成者　正理三十六二十
一右
T2251_.64.0214c12: 云。何法滅已追得言成。亦無功能逆得當
T2251_.64.0214c13: 法。約未現過未來云逆。過去云追。光記
T2251_.64.0214c14: 如是。寶疏作進退形誤也。明本及正。顯
T2251_.64.0214c15: 如今故
T2251_.64.0214c16: 七左若爾有覆無記心等　光十四左爲二無記
T2251_.64.0214c17: 心。及等威儀等強無記者未詳。明云有覆
T2251_.64.0214c18: 故。等是等心所。故答中唯云心等。豈是餘
T2251_.64.0214c19: 心王
T2251_.64.0214c20: 八右頌曰惡行至不律儀　前三左於律儀有
T2251_.64.0214c21: 六種名。今闕別脱一名。餘五竝相翻
T2251_.64.0214c22: 八右是諸智者至立惡行名　婆沙百十二五右
T2251_.64.0214c23: 有五説釋惡行。今據初二説曰。可厭毀
T2251_.64.0214c24: 故名惡頭唐勻烏各切。廣勻不善也。又廣勻烏故切。
汙去聲憎也疾也。又廣勻哀都切。音汙何也
T2251_.64.0214c25: 遊履依處故名行。復有説。感苦受果故名
T2251_.64.0214c26: 惡。動轉捷利故名行。問。沈溺諸惡云何捷
T2251_.64.0214c27: 利。答。彼惡行者。有如是巧便雖行惡行。
T2251_.64.0214c28: 而令世間不知其惡。故名捷利。惠暉云。初
T2251_.64.0214c29: 因名惡行持業釋。後因名行。果名惡依主
T2251_.64.0215a01: 釋
T2251_.64.0215a02: 八右障淨尸羅故名惡戒　障釋惡。淨尸羅釋
T2251_.64.0215a03: 戒。有戒之惡有財立名
T2251_.64.0215a04: 八左謂易生聖至或生已捨　三界經生説曰
T2251_.64.0215a05: 易生。此中正理中破聖言。故顯宗十九十一左
T2251_.64.0215a06: 改第三句聖字作捨未生表定。光十五左有
T2251_.64.0215a07: 救引婆沙證可知。寶但擧正理破。未反
T2251_.64.0215a08: 破者非也
T2251_.64.0215a09: 九右從僧伽得　僧伽此云衆。舊譯或翻和
T2251_.64.0215a10: 合。懷素開宗記一末七右云。梵云僧伽此翻
爲衆
T2251_.64.0215a11: 舊以和合翻僧。失於正義。然正義者。衆正
T2251_.64.0215a12: 翻僧。和合乃是僧家義用。謂四人等乘法成
T2251_.64.0215a13: 和是以文云僧者四人。若過。和合者。一羯
T2251_.64.0215a14: 磨一説戒通名已上妙文句一之二十四左云。此
T2251_.64.0215a15: 云和合衆四人已上頭行事鈔資持記上ノ一ノ四
(二十右)又四人已上也。四
T2251_.64.0215a16: 分羯磨疏濟縁記一之二
(五右)分別三四也		私志記釋云。若攝體從
T2251_.64.0215a17: 用唯云和合。故涅槃經云僧和合。若攝用
T2251_.64.0215a18: 從體但翻衆。法花中直云衆。故正翻衆。
T2251_.64.0215a19: 和合衆之義用故。南海傳三五右四人已上云
T2251_.64.0215a20: 僧伽。婆沙百十六四左云傍又婆沙十四(十七丁)
傍光五(四十八引)
T2251_.64.0215a21: 四人已上方名爲僧。三人不爾。雜心三四十
二左
T2251_.64.0215a22: 全同。五分律三二十三四分律五十八十六正理
T2251_.64.0215a23: 論十四二十二大乘義章第十九右依此等證。
T2251_.64.0215a24: 南山律師四人已上爲僧。法礪疏二本九右
T2251_.64.0215a25: 云。若依四分四人已上是大衆。如不曰大
T2251_.64.0215a26: 衆者四人若過。以此證明知。二三人名小
T2251_.64.0215a27: 衆。又二末二左云。依十誦大衆八人。小衆四
T2251_.64.0215a28: 人。此律傍四分律四人爲大衆。二三人爲小
T2251_.64.0215a29: 衆。光記十四十七左二十五三十二右第五四十八
T2251_.64.0215b01: 寶疏十四十一左竝同婆沙四人已上。若依慈
T2251_.64.0215b02: 恩三人已上方爲僧。義林三寶章六本
九右		云。二
T2251_.64.0215b03: 事和僧。三人已上皆是僧體。從多論議故。彼
T2251_.64.0215b04: 國之法。一名爲一。二名爲身。自三已上皆
T2251_.64.0215b05: 名爲多。如辨法事四人方成。一人白言大
T2251_.64.0215b06: 徳僧聽。所和三人得名僧故。若四是僧。豈
T2251_.64.0215b07: 能白者而自白耶。欲顯和合從多人故。自
T2251_.64.0215b08: 三已上皆得名僧已上表無表章十九左玄賛
T2251_.64.0215b09: 一五十
二丁		二十論疏上二十
四左		此意。僧伽唐云衆。然
T2251_.64.0215b10: &MT05956;是衆之古字。此从人三。又國語云。人三
T2251_.64.0215b11: 爲衆。女三爲&T021022;。如是順二土方俗以三
T2251_.64.0215b12: 爲僧。又據偏五得有此理矣
T2251_.64.0215b13: 九右諸毘奈耶毘婆沙師説　正理。顯宗。舊
T2251_.64.0215b14: 論。竝文同。雜心三十一左云。律毘婆沙説。十
T2251_.64.0215b15: 誦律六十初右説十種得戒。此毘奈耶是毘婆
T2251_.64.0215b16: 沙師所依。依彼説故云毘奈耶毘婆沙師説。
T2251_.64.0215b17: 或是相違釋也。基表無表章三末二十六丁且
T2251_.64.0215b18: 得具足別解脱縁。諸教不同。四律五論諸
T2251_.64.0215b19: 宗異説。一十誦律是薩婆多宗。同倶舍第十
T2251_.64.0215b20: 四律毘婆沙竝雜心及正理。顯宗。大毘婆沙。
T2251_.64.0215b21: 十誦律云。佛在竹園。告諸比丘。十種受具
T2251_.64.0215b22: 足等。二四分律是法藏部。五種得戒。三僧祇
T2251_.64.0215b23: 律是大衆部。四種得戒。四五分律是化地部
T2251_.64.0215b24: 有五種具受戒。五論別者。一毘尼母論。二衆
T2251_.64.0215b25: 各五。二摩得勒伽論。十種得戒。三善見論。八
T2251_.64.0215b26: 種得戒。四薩婆多論。七種受具。五明了論。三
T2251_.64.0215b27: 乘得戒
T2251_.64.0215b28: 一由自然謂佛獨覺　開宗記六末云。不假
T2251_.64.0215b29: 衆縁故云自然。礪疏第一
(十六左)		云。第一釋性
T2251_.64.0215c01: 空之理。不爲因造。稱爲自然。論云。非佛聲
T2251_.64.0215c02: 聞縁覺人天所造。故曰自然。如來辟支不
T2251_.64.0215c03: 假師諮。修道進徳。惑盡解滿會自然理。而
T2251_.64.0215c04: 發具足故云自然南山亦同光。盡智時者。就
T2251_.64.0215c05: 此有無間解脱異義。飾宗記二末十四左云。
T2251_.64.0215c06: 盡智現前時得者。覺云。若准多論第九無間
T2251_.64.0215c07: 道時得盡無生智。餘宗。無間道時斷惑。解
T2251_.64.0215c08: 脱道時得盡無生智。今詳。此言無方可救。
T2251_.64.0215c09: 請諸後學愼勿傳之。且准多宗。第九無間
T2251_.64.0215c10: 金剛喩定。唯一刹那。次解脱道即得盡智。若
T2251_.64.0215c11: 利根者。起盡智時亦一刹那。次起無生智。
T2251_.64.0215c12: 或一刹那。或復相續。次後或起無學二見。或
T2251_.64.0215c13: 世俗心。准此得。戒在盡智時。非無生時也。
T2251_.64.0215c14: 若依大乘餘可同前。唯盡無生體同義別。
T2251_.64.0215c15: 無間利鈍皆證此二。是則二智許同念也。
T2251_.64.0215c16: 今此薩婆多宗。無間道斷。解脱道證。必前後
T2251_.64.0215c17: 念。而如佛獨覺盡智時即得無生智也
T2251_.64.0215c18: 二由至五苾芻　見道名正性離生。如下論
T2251_.64.0215c19: 二十三十右兩釋。五苾芻者。一阿若憍陳如。
T2251_.64.0215c20: 二十力迦葉。三馬勝。四跋提。五摩訶男。具
T2251_.64.0215c21: 如四分律三十二七丁五分律十五十四右文句
T2251_.64.0215c22: 一之二三十
一左		四之三四十
七右		等
T2251_.64.0215c23: 三由至耶舍等　開宗記六末十左云。善來者。
T2251_.64.0215c24: 善是衆生。來是如來教乃至能所雙影故云
T2251_.64.0215c25: 善來。麟云。有二釋。一此人輩深厭生死。
T2251_.64.0215c26: 希求出家。佛言善來。即得具足戒。故曰
T2251_.64.0215c27: 善來。善即求戒者心。來如來言教。二云佛
T2251_.64.0215c28: 知此人願樂出家。命之善來。即發具戒。此
T2251_.64.0215c29: 即善來之言。倶有如來言教。此中開宗。及麟
T2251_.64.0216a01: 初釋非也。何者。尋其體善來是所化人。而
T2251_.64.0216a02: 今佛命善來。彼來善非惡。善即來持業釋。
T2251_.64.0216a03: 耶舍者。光寶同翻云譽。栖翫記云。梵云
T2251_.64.0216a04: 耶舍。此云稱。謂此尊者有大名稱。惠暉云。
T2251_.64.0216a05: 耶舍此云名譽。則耶輸伽童子。靈芝云。耶舍
T2251_.64.0216a06: 謂須提耶舍。古謂善來得者。其人不少。飾
T2251_.64.0216a07: 宗記引五分
第一卷		義鈔上之一十九左云。五分中。須
T2251_.64.0216a08: 提耶子爲善來得。十誦不然。耶舍乃別人
T2251_.64.0216a09: 非須提子。戒疏二上十八右云。須提耶者。多
T2251_.64.0216a10: 云。聚落主名也。此云求得。其子耶舍此翻爲
T2251_.64.0216a11: 明。如僧祇釋。善惡因果經第三二十八有善
T2251_.64.0216a12: 來苾芻受戒。南山戒疏二上十八釋之。又通
T2251_.64.0216a13: 弟子。附法藏經第二。阿&MT10769;入涅槃時。命
T2251_.64.0216a14: 善來苾芻於五百仙人。彼即作苾芻。戒疏三
T2251_.64.0216a15: 上會之爲別縁。等言等目連等。西域記
T2251_.64.0216a16: 第四十一善見律第七云一千三百四十四人。
T2251_.64.0216a17: 智度一。十一。二十二等
T2251_.64.0216a18: 九右四由至大迦葉　麟云。世尊告迦葉言。
T2251_.64.0216a19: 汝當發慚愧心徹於骨髓。彼在多子塔邊
T2251_.64.0216a20: 發誠誓言。世尊是我大師。修伽陀是我大
T2251_.64.0216a21: 師。如是二言便發具足。然此得戒始終三
T2251_.64.0216a22: 名。一名教授即是初義。二名自誓。三名上
T2251_.64.0216a23: 法。今章傍頌疏言信受。佛爲大師。是即當第
T2251_.64.0216a24: 二義。有人云。章本依論。論本十誦。然諸説
T2251_.64.0216a25: 立名不同。迦葉得戒者。十誦爲自誓得。倶
T2251_.64.0216a26: 舍亦同。善見。伽論等名爲教授。僧祇爲自
T2251_.64.0216a27: 覺。豈唯十誦。倶舍就終始位改轉異稱而
T2251_.64.0216a28: 已。麟釋似局矣。開宗記云。善見從始名爲
T2251_.64.0216a29: 教授。故論文云。佛告迦葉。汝當發慚愧
T2251_.64.0216b01: 心。因此立誓要。名爲自誓。母論ト經トハ據
T2251_.64.0216b02: 彼名爲建立善根上具足。業疏三上十左云。
T2251_.64.0216b03: 自誓者如月法藏中自誓之時。身口律儀森
T2251_.64.0216b04: 然具也
T2251_.64.0216b05: 九右五由至蘇陀夷　開宗六末云。論義者。若
T2251_.64.0216b06: 依餘部名號不同。母云勅聽。伽論問答。見
T2251_.64.0216b07: 論答問。雜心三十一
左		問樂。此等名殊與論義
T2251_.64.0216b08: 無別
T2251_.64.0216b09: 九右六由至八尊重法　此八尊法。諸律説次
T2251_.64.0216b10: 不同。四分三十八。五分二十九。僧祇三十。
T2251_.64.0216b11: 十誦四十六。如彼等説。十誦律云。是比丘尼
T2251_.64.0216b12: 説半月八敬法。何者八。一者百歳比丘尼見
T2251_.64.0216b13: 新受具戒比丘。應一心謙敬禮足。二者比丘
T2251_.64.0216b14: 尼應從此丘僧乞受具戒。三者比丘尼犯
T2251_.64.0216b15: 僧殘罪。應從二部僧乞半月摩那埵法傍
此
T2251_.64.0216b16: 云折
伏		四者無比丘住處比丘尼不得安居。
T2251_.64.0216b17: 五者比丘尼安居竟應從二部僧中自恣求
T2251_.64.0216b18: 見聞疑罪。六者比丘尼半月乞僧受八敬法。
T2251_.64.0216b19: 七者比丘尼語比丘言。聽我問修多羅。毘
T2251_.64.0216b20: 尼。阿毘曇。若比丘聽者應問。不聽者不得
T2251_.64.0216b21: 問。八者比丘尼不得説比丘見聞疑罪。是
T2251_.64.0216b22: 爲八已上
律文		礪疏云。此八敬名在僧祇。五分名
T2251_.64.0216b23: 八不可越法。十誦。善見稱爲八重。母論名
T2251_.64.0216b24: 師法。了論説爲瞿婁達磨。瞿婁此曰尊。達
T2251_.64.0216b25: 磨此云法。謂八尊法也舊倶舍十一(三右)
又云八尊法
T2251_.64.0216b26: 九左大生主　業疏三上云。初明八敬者。女
T2251_.64.0216b27: 人機發深厭生死。求佛出家。以無弘道遠
T2251_.64.0216b28: 化益故。抑而不許。後還舍衞。便自剃髮披
T2251_.64.0216b29: 衣。倚僧坊立祈聽受戒。時爲三請。便授
T2251_.64.0216b30: 敬法。必具依行。即感具戒。故因名也。濟縁
T2251_.64.0216c01: 記三上三左云。明五受中。初科初叙機發。即
T2251_.64.0216c02: 大愛道同五百女也。以下次明佛不許度。
T2251_.64.0216c03: 女性鄙弱。人少敬信故。無弘化之益。反
T2251_.64.0216c04: 更毀辱。正法減半。後下三明尼自剃染。由
T2251_.64.0216c05: 佛不許却還城中。輒自變形。復至祇桓。
T2251_.64.0216c06: 倚門而住祈求也。時下四明阿&MT10769;代請。佛
T2251_.64.0216c07: 令傳教能行八敬。即與出家。愛道等聞即
T2251_.64.0216c08: 發具戒。拾毘尼義鈔上一十二左云。四八敬者
T2251_.64.0216c09: 愛道女女中最利。聞佛不聽女人出家。特
T2251_.64.0216c10: 生厭離。遂自剃髮染衣。倚立祇桓。阿&MT10769;三
T2251_.64.0216c11: 請。如來遥宣八敬之法附與。阿&MT10769;頂受尊
T2251_.64.0216c12: 敬授於愛道。愛道聞之。遵此八法。作奉行
T2251_.64.0216c13: 之意。即發具戒
T2251_.64.0216c14: 七由至法授尼　雜心三十一左云法與。舊論
T2251_.64.0216c15: 十一三左云達磨陳那比丘尼。王舍城天與長
T2251_.64.0216c16: 者女。從父名與。且愛法合以名法與。見
T2251_.64.0216c17: 毘奈耶雜事三十二十九右然有云。此非尼別
T2251_.64.0216c18: 名。以八敬法授與使尼。故名法授尼者非
T2251_.64.0216c19: 也。十誦。五分等所謂半迦尸尼別人也。半迦
T2251_.64.0216c20: 尸尼。迦尸國梵志女殊色。人價以半迦尸國
T2251_.64.0216c21: 故爲名。見十誦四十二。亦出家事縁全別
T2251_.64.0216c22: 也。各互擧一人。故摩得勒伽論第五説遣使
T2251_.64.0216c23: 得中云法與。然濟縁記三上九右云。法授尼。
T2251_.64.0216c24: 伽論云達磨提那。即梵言也。見論云半迦
T2251_.64.0216c25: 尸尼。謂直半迦尼國故此混
同失		此本人得戒時
T2251_.64.0216c26: 爲使受時。爲使還説戒時。答。古來兩説。
T2251_.64.0216c27: 智首疏第一云。二遣信受具足。尼中作法竟
T2251_.64.0216c28: 差一尼往大僧中。代彼乞戒。大僧作法如
T2251_.64.0216c29: 常式。便騰僧命請寺請授。於使言下即發
T2251_.64.0217a01: 具足。慈恩懷素等不爾。受者正得無表。是
T2251_.64.0217a02: 使尼在彼僧中白四羯磨竟時也。如教人
T2251_.64.0217a03: 殺。彼斷命之時。此能教人即觸殺罪。南山等
T2251_.64.0217a04: 所以爲不同教殺。拾毘尼義鈔上一十四左
T2251_.64.0217a05: 云。問。遣信受戒要須報還方始得戒。殺盜
T2251_.64.0217a06: 不爾者。答。受戒是要期思願滿足爲義。殺
T2251_.64.0217a07: 盜損境爲義。故不相竝。然四分律尼犍度
T2251_.64.0217a08: 云。彼使應還尼寺内語言。大姊汝已受戒
T2251_.64.0217a09: 竟。慈恩等依之。若法礪意引五分已云。此
T2251_.64.0217a10: 律文略。直言汝已受具足。飾宗記云。次例
T2251_.64.0217a11: 此律亦應具贈大僧羯磨。故云此律文略。
T2251_.64.0217a12: 直言汝已受具足竟
T2251_.64.0217a13: 九左八由至於邊國　律攝五十四丁云。東至奔
T2251_.64.0217a14: 茶林。西至二窣吐奴村。南至攝伐羅伐底
T2251_.64.0217a15: 河。北至嗢尸羅山。此限域外名曰邊國。内
T2251_.64.0217a16: 名中方。正理。顯宗。雜心竝云持律爲第五。
T2251_.64.0217a17: 舊論云。由能持毘那耶爲第五。光寶從論。
T2251_.64.0217a18: 和上不久數。必須一人持律者。表無表章
T2251_.64.0217a19: 十八左有兩義云。八邊五得者。倶舍等云。持
T2251_.64.0217a20: 律爲第五人。此有釋傍光寶云。以無僧故極
T2251_.64.0217a21: 少猶五。四人成僧。一人羯磨故名持律。爲
T2251_.64.0217a22: 第五人。和上不入其數。同僧祇律。若減不
T2251_.64.0217a23: 成。闕法事故。既爾即應四人。羯磨一人。表
T2251_.64.0217a24: 白大徳僧聽。餘三非僧。或應白自。以要四
T2251_.64.0217a25: 人方成僧故。故五人中一持羯磨。一爲和
T2251_.64.0217a26: 上。羯磨牒名。餘三僧體正所和白。故邊地
T2251_.64.0217a27: 極少猶五人辨法事。摩得勒伽論。邊地多僧。
T2251_.64.0217a28: 但取五人得名受具。僧得可呵罪。又云。僧
T2251_.64.0217a29: 祇律是大衆部四種得戒。乃至三十衆。彼律
T2251_.64.0217b01: 云。和上十種内不名受具合十一人。四分
T2251_.64.0217b02: 等但言十種。和上在中。此中有釋謂十誦
T2251_.64.0217b03: 同僧祇。慈恩自義二誦不同。邊五中十各唯
T2251_.64.0217b04: 五十。以和上入其數故。又律中唯言持
T2251_.64.0217b05: 律五人。不如今論言第五。故拾毘尼義鈔
T2251_.64.0217b06: 上一十三右云。問。中國十人不言持律。邊地
T2251_.64.0217b07: 五人言持律者何。答。汎解十人。要四人善
T2251_.64.0217b08: 解羯磨。六人數足。故十人不言持律。邊地
T2251_.64.0217b09: 開法要須五人皆持律如伽論。智周決擇
T2251_.64.0217b10: 云。持律爲第五者。有二解。一云傍義抄
之義也		五人
T2251_.64.0217b11: 悉皆清淨持律。今言第五者。談羯磨人。二
T2251_.64.0217b12: 云。五人悉皆清淨。言持律者。是知法人。知
T2251_.64.0217b13: 法人羯磨人也。餘四人者清淨即得。今觀。後
T2251_.64.0217b14: 爲正檢倶舍。皡案。中十既不皆持律。邊國
T2251_.64.0217b15: 何五皆持律。又以少僧許五。若擇五持律。
T2251_.64.0217b16: 何日當得戒。又今論。正理。顯宗。舊論。及雜
T2251_.64.0217b17: 心等悉云第五。光寶解爲勝
T2251_.64.0217b18: 九左九由十衆謂於中國　具説十衆之相
T2251_.64.0217b19: 九左十由至佛法僧　十誦六十初左曰。若未
T2251_.64.0217b20: 結白四羯磨。若人歸命三唱我隨佛出家。
T2251_.64.0217b21: 是善受具足戒。若結白四羯磨後。歸依三
T2251_.64.0217b22: 唱出家不名得具足戒。薩婆多論二八左曰。
T2251_.64.0217b23: 三語得戒三歸得戒。佛成道已八年中得。八
T2251_.64.0217b24: 年後更無得者光寶基(義林三末十九右)等。皆云
佛遣阿羅漢。然頌疏云阿難寫誤
T2251_.64.0217b25: 也。成道二十年後
方有阿難故		約所歸名三歸得。據三反
T2251_.64.0217b26: 説亦名三語得。故此論曰。三説歸佛法僧
T2251_.64.0217b27: 舊論。正。
顯亦同		慈恩亦此意。表無表章十九右云。歸依
T2251_.64.0217b28: 心成即發具足。故名三歸得。亦名三語得。
T2251_.64.0217b29: 何故諸尼無三歸得。無賢首故。南山不爾。
T2251_.64.0217c01: 業疏三上八右云。問。四分得文但云三語。此
T2251_.64.0217c02: 文多論更列三歸者。答。以義約之歸猶結
T2251_.64.0217c03: 也。作法既久。宗奉漸漓。加結成受故。多論
T2251_.64.0217c04: 云。宿業力故應三語得戒者。三語而止。三
T2251_.64.0217c05: 歸亦爾。自然使爾。薩婆多論第二曰。爾時
T2251_.64.0217c06: 世人棄俗入道。若應三語得戒者。三語則
T2251_.64.0217c07: 止。若應三歸得戒者。三歸則止。以業力自
T2251_.64.0217c08: 然使爾。謂六十賢部等者。麟云。謂六十賢人
T2251_.64.0217c09: 共爲部集非也。亂
句逗		惠暉云。六十賢衆部共集
T2251_.64.0217c10: 受戒也。有釋。六十人共爲部黨。衆首名賢
T2251_.64.0217c11: 此二釋
竝非也		栖翫記云。集玄解云。此六十人竝是尊
T2251_.64.0217c12: 者耶舍少少倚友。聞耶舍歸佛遂亦出家。
T2251_.64.0217c13: 歸三寶時即得具戒臆説濟縁記云。賢部未
T2251_.64.0217c14: 詳。有人云。何有未詳。四分受戒犍度云。佛
T2251_.64.0217c15: 先度五人。共佛六羅漢。次度耶輸伽子
T2251_.64.0217c16: 爲七。次度耶輸伽同友四人爲十一。次度
T2251_.64.0217c17: 耶輸同友五十人爲六十一。次度如來同友
T2251_.64.0217c18: 五十人爲一百十一。次度那羅陀梵志爲
T2251_.64.0217c19: 百十二。故時世間有百十一羅漢。共佛爲
T2251_.64.0217c20: 百十二。此中六十一除佛爲六十。今云。彼
T2251_.64.0217c21: 中五比丘等是見諦得非三歸得。圓底方蓋
T2251_.64.0217c22: 矣。今云。本行集經傍稽古上
(四三右)		教化兵將品曰。
T2251_.64.0217c23: 六十雲種姓人。無明羅刹經曰。六十賢邑衆。
T2251_.64.0217c24: 即是也。又五分十五所謂於婆羅林六十人
T2251_.64.0217c25: 得阿羅漢。釋文者。表無表章十九右云。謂
T2251_.64.0217c26: 有六十仁賢衆類。共集佛遣無學爲説三
T2251_.64.0217c27: 歸便得具足。有云稽古上
(四三右)		薩婆多論云。牛
T2251_.64.0217c28: 飼比丘將七萬人。詣諸比丘。各盡與三語
T2251_.64.0217c29: 受戒。是非世尊親教。故今擧六十賢部
T2251_.64.0218a01: 已上
稽古		此混亂能所受。今是所受六十賢故
T2251_.64.0218a02: 九左如是所得至表業而發　論主判上來十
T2251_.64.0218a03: 種非必依表發。謂十中初自然見道二不依
T2251_.64.0218a04: 表而發得。餘八依表故。又正理三十七二左
T2251_.64.0218a05: 曰。此中或由本願力。或阿世耶極圓滿故。或
T2251_.64.0218a06: 薄伽梵威所加故。隨其所應得具足戒顯宗
全同
T2251_.64.0218a07: 問。與下論相違云何。答。凡將會相違。
T2251_.64.0218a08: 應至其文辨釋。於前解釋爲不可。以未
T2251_.64.0218a09: 了其文義故。又光記於此。及於受生必具
T2251_.64.0218a10: 二文處傍論十六(五左)光
十六(十左)已下		於欲無表離表而
T2251_.64.0218a11: 生文傍光十六(三十八右)已下。
論十六(十六左)終行		各廣問答會合。
T2251_.64.0218a12: 雖婆心之切。而還煩雜&MT10769;了。唯於一處。應
T2251_.64.0218a13: 足。依光寶辨之。今亦述之。論主意以今
T2251_.64.0218a14: 文爲定。下論受生具二文簡別自然見道
T2251_.64.0218a15: 不從他受。而云欲無無表離表而發。約彼
T2251_.64.0218a16: 有部義。以作&MT10769;。非依自本意。故不相違。光
T2251_.64.0218a17: 十九
左初		大有二義。第一義分二八爲正。於中
T2251_.64.0218a18: 有三重問答。初二重問答可也。第三重答有
T2251_.64.0218a19: 兩釋。初叙餘師義&MT10769;者非也。應言有部義。
T2251_.64.0218a20: 後釋約加行根本單複。穿空之最矣二十右
二行
T2251_.64.0218a21: 又解下大科第二解。約表無表七支宜擬相
T2251_.64.0218a22: 當解今文。是亦臆鑿不足爲言。答下
T2251_.64.0218a23: 二十左
初行		受生文兩釋。初隱顯分別。後正類分
T2251_.64.0218a24: 別。竝皆非也。次引正理兩義合上兩解。然
T2251_.64.0218a25: 彼有餘師者。即今論主義同也。彼正理師意
T2251_.64.0218a26: 全非論主義。何以彼爲後解可解今文。
T2251_.64.0218a27: 後引婆沙兩説。亦合上二解。是實誤合。何
T2251_.64.0218a28: 者。彼兩説竝傍簡先
時加行		現無身表決定。唯第二
T2251_.64.0218b01: 念已後通初後念異耳。何可得前師合後
T2251_.64.0218b02: 解一切依表之義。彼婆沙約現故。若依過
T2251_.64.0218b03: 去加行依表自成。寶疏十二左引婆沙兩説
T2251_.64.0218b04: 解文。判後師爲正。而云不得定是欲界
T2251_.64.0218b05: 無表離表而發。最得婆沙意。次引正理云
T2251_.64.0218b06: 與婆沙不同。破光令同。而述今論文意
T2251_.64.0218b07: 及正理旨。竝皆有眼目。又擧下文捨置和
T2251_.64.0218b08: 會。猶至十六卷一向不言之。實是高見最
T2251_.64.0218b09: 可稱焉
T2251_.64.0218b10: 重説至半月等　光二釋。眞諦義爲勝
T2251_.64.0218b11: 九左時名是何法　舊論曰。何法名時。光三
T2251_.64.0218b12: 釋。初時之名。唯問名。次問時體。時名於是
T2251_.64.0218b13: 何法。後時與名相違釋。竝問名體。此中
T2251_.64.0218b14: 第二釋爲正。符義故。順舊論及正理等故
T2251_.64.0218b15: 實同第二
T2251_.64.0218b16: 謂諸行増語者　前論十四左曰。増語謂名。雜
T2251_.64.0218b17: 心九十四右子註曰。以多名故説増語也。今
T2251_.64.0218b18: 顯諸有爲諸行増語名名時。次晝夜名即是
T2251_.64.0218b19: 増語。舊論答曰。此名顯有爲法義。今増
T2251_.64.0218b20: 語者。當舊論名字。諸行當彼有爲法。故知
T2251_.64.0218b21: 猶言總時名諸行。而云増語。多類名非一
T2251_.64.0218b22: 名故。時無別體依法而立故。重意云。隨諸
T2251_.64.0218b23: 行上増語。故云諸行増語。如光闇上立晝
T2251_.64.0218b24: 夜増語。光三解。初諸行之増語。寄思増語。
T2251_.64.0218b25: 次文改増語諸行。眼著諸行後諸行與増
T2251_.64.0218b26: 語相違釋。今云。初釋非。唯答問名故。次
T2251_.64.0218b27: 云増語所顯諸行非也。諸行豈是時體。所引
T2251_.64.0218b28: 婆沙當今晝夜。全非諸行也。年月等豈是
T2251_.64.0218b29: 諸行。不可爲雷同。第三大非也
T2251_.64.0218c01: 十右二邊際中至非亦得起　正理三十七三左
T2251_.64.0218c02: 曰。此中經部作如是言。下全如此文。成實
T2251_.64.0218c03: 九十二左云。有人言此法但齊一日一夜。是
T2251_.64.0218c04: 事不爾。隨受多少戒。或可半月乃至一月。
T2251_.64.0218c05: 有何咎耶
T2251_.64.0218c06: 十右必應有法至一晝夜故　光二十
二左		云。明清旦
T2251_.64.0218c07: 有日光明。能爲障礙。令捨戒故。寶十四
左
T2251_.64.0218c08: 云。法性微細。唯佛能知。經中更説唯一晝
T2251_.64.0218c09: 夜。故應有法能爲障礙。此中光釋非也。不
T2251_.64.0218c10: 順必應有言。舊論亦云應有法能遮。復不
T2251_.64.0218c11: 敵引經也。問。婆沙百二十四七右説近住
T2251_.64.0218c12: 戒中云。清旦時從師受得。至明清旦律儀
T2251_.64.0218c13: 便捨。光依彼何。答。彼唯示時限非能遮
T2251_.64.0218c14: 法。若依彼者猶非也
T2251_.64.0218c15: 十右過此戒生不違理故　雖據經量得經
T2251_.64.0218c16: 部名。約多分法。今唯依理立近住戒多日
T2251_.64.0218c17: 受得。論主意朋經部故結不違理。標別毘
T2251_.64.0218c18: 婆沙者云我宗也。正理破經部寶引今反破
T2251_.64.0218c19: 云。八戒中既有食非時食。豈滅能成律儀。
T2251_.64.0218c20: 若成律儀許無失。已不爾。故唯今就増多
T2251_.64.0218c21: 日受得
T2251_.64.0218c22: 十一右設有對師至故不立有　表無表章云。
T2251_.64.0218c23: 其不律儀。若生彼家。不生彼家。自發期心。
T2251_.64.0218c24: 或父母子等自相教習故。得由他或不由
T2251_.64.0218c25: 他。二皆無違。不同小乘不律儀不從他
T2251_.64.0218c26: 得
T2251_.64.0218c27: 十一右經部師説至阿世耶故　文中有二。初
T2251_.64.0218c28: 例前標宗。二即欲下示其相。初正示。後由
T2251_.64.0218c29: 此下明後起善惡戒人。光二十三左意樂有
T2251_.64.0219a01: 三釋同記十三二十
八左		三釋。然現思爲意樂爲
T2251_.64.0219a02: 正。如前評決。光釋熏成相有四釋。初釋
T2251_.64.0219a03: 約所熏。二約能熏。三四亦如是。而初二
T2251_.64.0219a04: 意樂即爲思種子。後二思種心所能相應。意
T2251_.64.0219a05: 樂所相應別法。故加相應言。異前二釋而
T2251_.64.0219a06: 已。今云。論意欲造惡不善現行意樂思所
T2251_.64.0219a07: 熏成種子。微細相續不捨名不律儀。論十
T2251_.64.0219a08: 三八左五云。思所熏習。微細相續漸漸轉變差
T2251_.64.0219a09: 別而生光四釋
未可		寶疏十五
左		文字寫誤得意可知｣
T2251_.64.0219a10: 十一右我恒於月八日等　起世因本經七云。
T2251_.64.0219a11: 白月三受齋日。所謂月八日。十四日。十五
T2251_.64.0219a12: 日。黒月亦有三受齋日。如白月數。雜含四
T2251_.64.0219a13: 十卷十九丁増一三十八四右同十五十六十誦
T2251_.64.0219a14: 律六十一八右云。六齋者。八日。十四日。十五
T2251_.64.0219a15: 日。二十三日。二十九日。三十日。婆沙百三十
T2251_.64.0219a16: 三十五智論十三二十七六十五五左皆同也。又
T2251_.64.0219a17: 婆沙四十一六左云。六齋日。忉利天衆集善
T2251_.64.0219a18: 法堂議世界善惡
T2251_.64.0219a19: 十一左若旦有礙至亦得受　婆沙百二十四
T2251_.64.0219a20: 八左曰。問。若至午後受此戒者亦得戒不。
T2251_.64.0219a21: 答。應言不得。除先要期月八日等恒受齋
T2251_.64.0219a22: 戒。彼有餘縁。午前不憶。食已方憶深生悔
T2251_.64.0219a23: 愧。即請戒師。如法受者。亦得此戒
T2251_.64.0219a24: 十二右如是律儀或名長養　光二十
四右		云。布灑
T2251_.64.0219a25: 他唐曰長養。舊云布薩訛也。舊論十六右
T2251_.64.0219a26: 曰或説名布沙他。復彼頌云布薩。智論十
T2251_.64.0219a27: 三二十六右云。受行八戒是則布薩。秦言善
T2251_.64.0219a28: 宿。三千威儀經曰。布薩者此言淨住。義言
T2251_.64.0219a29: 長養。闍那崛多曰。烏晡沙他此言受齋。亦
T2251_.64.0219b01: 言増長。律攝一十六右曰。褒灑陀者。言褒灑
T2251_.64.0219b02: 是長養義。陀是持義。謂由衆集説戒。便能
T2251_.64.0219b03: 長養善法持自心。故名褒灑陀。又褒灑同
T2251_.64.0219b04: 前。陀是淨除義謂増長善法。淨除不善故
T2251_.64.0219b05: 如是竝是受八戒近住人。與五戒近事別
T2251_.64.0219b06: 也。論上文初左云。六近事。七近事女。八近住。
T2251_.64.0219b07: 舊論十十九左云。優婆塞戒。優婆夷戒。優婆
T2251_.64.0219b08: 婆沙戒。光十四初左梵云鄔婆索迦。唐云近
T2251_.64.0219b09: 事。梵云鄔婆婆沙。唐言近住寶一左
全同		顯揚十
T2251_.64.0219b10: 三十四左云。謂鄔婆塞尸羅。苾芻尸羅。鄔婆婆
T2251_.64.0219b11: 沙尸羅。八戒近住名鄔婆婆沙者正名。説
T2251_.64.0219b12: 稱布沙陀是異名。新舊諸論分明。然義解哲
T2251_.64.0219b13: 人混同二名。謂南山業疏二下十丁云。優婆
T2251_.64.0219b14: 塞者。此方傳於西梵音耳。諸經不同取聲
T2251_.64.0219b15: 僞僻。正從本音云鄔婆塞迦。唐翻善宿也。
T2251_.64.0219b16: 故成論曰。此人善能離破戒宿。古録以爲清
T2251_.64.0219b17: 信士者。清是離過之名。信爲入道之本。士
T2251_.64.0219b18: 即男子通稱。取意得矣。在言少異此誤也。鄔
婆塞。五戒
T2251_.64.0219b19: 近事。何得翻善宿。又成實九(十二左)云。八戒齋名
優婆娑。優婆娑秦言善宿。是人善心離破戒宿。故名
T2251_.64.0219b20: 善宿。已云八戒。何
可混優婆塞		天台淨名疏云。此云清淨
T2251_.64.0219b21: 士。清淨女。亦言善宿男。善宿女。雖在居家
T2251_.64.0219b22: 持五戒。男女不同宿。故云善宿此甚非也。非
唯誤受五戒
T2251_.64.0219b23: 者名善宿。亦釋義違成實論也。故荊溪云。依餘經文。
但云近住得善宿名。不可定云男女不同宿也
T2251_.64.0219b24: 嘉祥寶窟中四十右云。優婆塞此翻爲善宿男。
T2251_.64.0219b25: 懷善自居故云善宿男。亦云近住。以懷善
T2251_.64.0219b26: 自居近於佛性故也玄應音義二十二(五左)二十
四(十三右)云。鄔婆索迦亦
T2251_.64.0219b27: 云優婆娑柯。受三歸住五戒者。優婆此云受。娑
柯此云男。一云近事。或言近宿謂近事三寶而止
T2251_.64.0219b28: 宿。又云善宿。亦言清信。皆
義翻也。舊言優婆塞訛也		此嘉祥。優婆塞譯善
T2251_.64.0219c01: 宿。及其釋義竝無典據。玄應亦混二梵名。
T2251_.64.0219c02: 雖三藏親承傳謬&MT10769;得免耳。故起世本經
T2251_.64.0219c03: 七音釋云。烏晡沙他此云増長。謂受持齋
T2251_.64.0219c04: 法。増長善根。飾宗記二末十八右云。今詳。優
T2251_.64.0219c05: 婆塞正梵音鄔婆塞迦。翻爲近事。梵云鄔波
T2251_.64.0219c06: 婆娑。翻爲近住。兩名既別。不應八戒名優
T2251_.64.0219c07: 婆塞故
T2251_.64.0219c08: 十二右長養薄少至漸増多故　婆沙百二十四
T2251_.64.0219c09: 十一左兩説。今依初説。其文全同。舊論十
T2251_.64.0219c10: 一六右曰。或説名布沙他。生長單薄善根衆
T2251_.64.0219c11: 生。復淨善根。故名布沙他。準此此二因
T2251_.64.0219c12: 也
T2251_.64.0219c13: 十二左離飮酒能防失念　婆沙百二十三十七
T2251_.64.0219c14: 左有伏制地國毒龍善來比丘。遇近事女
T2251_.64.0219c15: 設方便授清酒。醉悶衣鉢錫杖狼藉在地。
T2251_.64.0219c16: 露體而臥。無所覺知。佛將阿&MT10769;經行見之。
T2251_.64.0219c17: 乃集僧衆制飮酒戒之因縁。彼總有七
T2251_.64.0219c18: 説
T2251_.64.0219c19: 十三右有餘師説至分爲二故　是薩婆多論
T2251_.64.0219c20: 説。曰齋爲齋體。以八事助成齋體。共相支
T2251_.64.0219c21: 持名八支齋已上此師亦有經説。婆沙百二
T2251_.64.0219c22: 十四六右曰。如契經説。近住律儀具足八支。
T2251_.64.0219c23: 何等爲八。謂離害生命。離不與取。離非梵
T2251_.64.0219c24: 行。離虚誑語。離飮諸酒諸放逸處。離歌舞倡
T2251_.64.0219c25: 妓。離塗飾香鬘。離高廣床。離非時食已上此
T2251_.64.0219c26: 經雖九戒。而説八支是不據體但約支故。
T2251_.64.0219c27: 若依後師意合歌舞香鬘。故婆沙曰。問。此
T2251_.64.0219c28: 有九支。何以言八。答。二合爲一。故説八
T2251_.64.0219c29: 支。謂離塗飾香鬘與離歌舞倡妓。同於莊
T2251_.64.0220a01: 嚴處轉。故合立爲一。若依大乘。報恩經第
T2251_.64.0220a02: 四。智度論十三二十六業疏二下十二丁同此
T2251_.64.0220a03: 有餘説。然寶疏十八右太法師云。是龍樹説
T2251_.64.0220a04: 者。豈得雜大乘耶。又中含五十五初右名
T2251_.64.0220a05: 聖八支齋。而合歌舞嚴身。非時食爲第八。
T2251_.64.0220a06: 持齋經。増一三十八四右名八關齋法。非時
T2251_.64.0220a07: 食爲第六。合歌舞嚴身爲第八。持齋經別
T2251_.64.0220a08: 譯佛説齋經傍全四紙優婆夷墮舍迦經傍全三
紙半
T2251_.64.0220a09: 二本全同本經。復八關齋經。八種長養功徳
T2251_.64.0220a10: 經等。雖有少異亦同中含。此等竝同今論
T2251_.64.0220a11: 後師説。即次上三右亦爾也。又成實九十二瑜
T2251_.64.0220a12: 伽論。及十住毘婆沙等。亦同後師。如是於
T2251_.64.0220a13: 大小兩手各有異説
T2251_.64.0220a14: 十三右若作此執至隨行隨作　佛説優婆夷墮
T2251_.64.0220a15: 舍經全三紙云。佛言。齋日持意當如阿羅漢。
T2251_.64.0220a16: 阿羅漢日中乃食。日中已後至明不得復
T2251_.64.0220a17: 食。得&K飮蜜漿。齋日如是持意如阿羅漢。是
T2251_.64.0220a18: 爲八戒。論主出違教失。寶疏科名爲得。光
T2251_.64.0220a19: 記云經部破非也。既破有餘師。何必經部。
T2251_.64.0220a20: 故正理三十七七右破全同此也。此中有二
T2251_.64.0220a21: 過。一違第八言。謂此者離非時食。故舊論
T2251_.64.0220a22: 曰。經云由離非時食是第八分。既爲八數
T2251_.64.0220a23: 非此外有八故。二違支言。以非時食爲支
T2251_.64.0220a24: 故。非此外支有八故寶疏爲是問。我今已下文
T2251_.64.0220a25: 爲何來。答。雖正證此第八支句。而亦爲
T2251_.64.0220a26: 遮體助支別執。謂八支齋各有我今等文
T2251_.64.0220a27: 故。是故舊論。正理竝如今。非必同文故來｣
T2251_.64.0220a28: 十三右總標齋號至應知亦爾　下答有二。初
T2251_.64.0220a29: 論主正解。後叙毘婆沙解破。此即初也。此
T2251_.64.0220b01: 一科。正理論無。直以次婆沙説爲答。光記
T2251_.64.0220b02: 爲經部亦非也
T2251_.64.0220b03: 毘婆沙師至非靜慮　婆沙百二十四六右有
T2251_.64.0220b04: 兩説。是前師義。評家取此。彼言離非時食
T2251_.64.0220b05: 名爲近住亦近住支。準彼亦是齋。與近住
T2251_.64.0220b06: 同梵也。故光第二釋傍二十五
右初行		爲正
T2251_.64.0220b07: 十三左如是所説至有八支等　舊論十一七右
T2251_.64.0220b08: 曰宿舊諸師説。於此正理有救。光師作反
T2251_.64.0220b09: 破。最爲妙。得旨可識
T2251_.64.0220b10: 近住餘亦有　圓暉云。餘謂三歸也。不受近
T2251_.64.0220b11: 事。但受三歸。亦得近住。故言餘亦有麟破
之
T2251_.64.0220b12: 未
詳		影顯近事受近住。故云餘云亦
T2251_.64.0220b13: 十三左如契經説至即成近事　光寶分科別。
T2251_.64.0220b14: 光入後段。寶頌前文屬前段。正理云。豈不
T2251_.64.0220b15: 三歸即成近事。如契經等云云顯宗十九終紙
T2251_.64.0220b16: 亦爾。而從初至已發戒故爲前卷。何時發
T2251_.64.0220b17: 戒問已下爲後卷第二十卷。由此寶師如是
T2251_.64.0220b18: 分節。今按。光屬後段爲勝。由此展轉後頌
T2251_.64.0220b19: 起故。正理云豈不等乘前而爲起後。若無
T2251_.64.0220b20: 後頌豈有此文。顯宗分文前後兩卷。但是
T2251_.64.0220b21: 後人綴紙者所爲不預造者。何可爲因由。
T2251_.64.0220b22: 於此論。正理等文中。前後卷文屬當。錯濫
T2251_.64.0220b23: 不少故。準舊論即成近事下有爲不爾三
T2251_.64.0220b24: 字。今亦脱爲不爾耶一句。義&MT10769;通故。此契
T2251_.64.0220b25: 經出雜含三十三十一左曰。有釋種名摩訶
T2251_.64.0220b26: 男。白佛言。世尊云何名爲優婆塞。佛告摩
T2251_.64.0220b27: 訶男。在家清白修習淨住男相成就。作是説
T2251_.64.0220b28: 言。我今盡壽歸佛歸法歸比丘僧爲優婆
T2251_.64.0220b29: 塞。證知我是名優婆塞。小本雜含十六十二右
T2251_.64.0220c01: 曰。佛告釋摩訶男。在家白衣歸依三寶。以
T2251_.64.0220c02: 是義故名優婆塞。汝即其人。此兩文更無
T2251_.64.0220c03: 我從今日等文。婆沙百二十四初右擧經有
T2251_.64.0220c04: 兩國師諍。曰如説我某甲歸佛法僧。願尊憶
T2251_.64.0220c05: 持。我是近事。我從今日乃至命終護生歸淨
T2251_.64.0220c06: ○健駄羅國諸論師言。唯受三歸。及律儀缺
T2251_.64.0220c07: 減悉成近事○迦濕彌羅國諸論師言。無
T2251_.64.0220c08: 有唯受三歸及缺減律儀名爲近事
T2251_.64.0220c09: 十四右以經復説至捨生言故　於東流經中
T2251_.64.0220c10: 出中含三七左和破經頭爲和破比
丘説因名		曰。世尊我
T2251_.64.0220c11: 今自歸於佛法及比丘衆。唯願世尊受我爲
T2251_.64.0220c12: 優婆塞。從今日始終身自歸乃至命盡此詞句
三唱
T2251_.64.0220c13: 又三十八十二左全同。準此論文勢是非大
T2251_.64.0220c14: 名經。故下十四
左終		經部言此經不説。而亦言
T2251_.64.0220c15: 餘經十五右
二行		若此文是大名經。經部可言我
T2251_.64.0220c16: 部不誦。何云不説云餘經。有部亦何可許
T2251_.64.0220c17: 餘經。故知此論意。彼此共許是別經。又二本
T2251_.64.0220c18: 現流大名經無有此文。又婆沙百二十四
T2251_.64.0220c19: 初右唱此經。而不言大名經也。光寶倶言
T2251_.64.0220c20: 以餘經證。實得論意矣。然正理論三十
T2251_.64.0220c21: 七十右終曰。然此文句大名經中現有。按彼據
T2251_.64.0220c22: 別誦。非婆沙。倶舍意。初學傍指湛
惠等		勿謂依
T2251_.64.0220c23: 正理如此論亦有部所誦有之經部所誦
T2251_.64.0220c24: 無之。此經文句從容而有別誦。西天異解。
T2251_.64.0220c25: 當示此。謂婆沙百二十四初右曰。如説我某
T2251_.64.0220c26: 甲歸佛法僧。願尊憶持。我是近事。我從今
T2251_.64.0220c27: 日乃至命終護生歸淨。健駄羅國師言。惟
T2251_.64.0220c28: 受三歸。及律儀缺減悉成近事。然契經文彼
T2251_.64.0220c29: 由此表傍語表業但得三歸名爲近事。而未
T2251_.64.0221a01: 得律儀。後説學處方得律儀。由後自誓
T2251_.64.0221a02: 令前三歸得堅牢。故經文非無義。若不護
T2251_.64.0221a03: 生歸非淨故。問。若缺減成近事。便爲善順
T2251_.64.0221a04: 一分等言。所以者何。若受一名一分。受二
T2251_.64.0221a05: 名少分乃至具受五名滿分故。云何不有
T2251_.64.0221a06: 律儀缺減&MT10773;策苾芻等耶。答。佛觀所化機宜
T2251_.64.0221a07: 不同授與律儀。亦不一種。如諸近事不
T2251_.64.0221a08: 樂捨家。爲攝引故。佛隨其意。於五學處
T2251_.64.0221a09: 多少受得。故彼律儀有缺減受。苾芻&MT10773;策意
T2251_.64.0221a10: 樂捨家。爲安立故。制具律儀。具受乃得。故
T2251_.64.0221a11: 彼律儀爲缺減受。以是世尊内眷屬故。迦
T2251_.64.0221a12: 濕彌羅國師云。無有唯受三歸及缺減律
T2251_.64.0221a13: 儀名爲近事。前經由此表。既得三歸。亦得
T2251_.64.0221a14: 律儀。故得近事。然護生者。一説。約離殺生。
T2251_.64.0221a15: 以此爲依餘四成立。五學處中彼爲勝故。
T2251_.64.0221a16: 一説。護生言通五戒。以護衆生。不殺盜淫
T2251_.64.0221a17: 妄語飮酒故。然有別誦言捨生者。此意捨
T2251_.64.0221a18: 殺生等。略去殺等但信捨生。又捨生言。顯
T2251_.64.0221a19: 於生類捨損惱事。即五律儀皆爲防遮損
T2251_.64.0221a20: 生事故。問。若惟自誓得。何故復説五學處。
T2251_.64.0221a21: 答。未了知彼差別相。欲令知故復説。問。若
T2251_.64.0221a22: 爾何故説有一分等優婆索迦耶。答。此説
T2251_.64.0221a23: 持位。非説受位　尊者僧伽筏蘇。分同前
T2251_.64.0221a24: 二師説。彼説無有唯三歸得。然有缺減得。
T2251_.64.0221a25: 如是説者説無唯三歸得。亦無缺減得。如
T2251_.64.0221a26: &MT10773;策等無缺減得已上取意雜心十五左依捨
T2251_.64.0221a27: 生經曰。如説我某甲歸依佛法僧。我是優
T2251_.64.0221a28: 婆塞。當證盡壽捨衆生受歸依心情淨。乃
T2251_.64.0221a29: 至第三口作得優婆塞律儀。問。此是離殺生
T2251_.64.0221b01: 口作。何得餘律儀耶。答。當知除等故。應
T2251_.64.0221b02: 説我盡壽捨衆生等。如戒等取除等故名
T2251_.64.0221b03: 戒取。彼亦如是。復次捨衆生者。謂捨自衆
T2251_.64.0221b04: 生故。從今乃至捨自衆生。所受戒終不毀
T2251_.64.0221b05: 犯。復次波羅提木叉律儀於衆生處得。彼
T2251_.64.0221b06: 作是説。我從今日。不殺衆生。亦於彼不
T2251_.64.0221b07: 盜不邪婬不妄語。以護彼故不飮酒。正
T2251_.64.0221b08: 理。顯宗亦如婆沙。初擧護生經約離殺。次
T2251_.64.0221b09: 擧別誦捨生文如今論解釋。多論一十左
T2251_.64.0221b10: 曰。問云。若不受三歸得五戒不。若不受
T2251_.64.0221b11: 三歸得八戒不。若不受三歸得十戒不。
T2251_.64.0221b12: 若不白四羯磨得具足不。答曰。一切不得。
T2251_.64.0221b13: 若欲受五戒先受三歸。受三歸竟爾時得
T2251_.64.0221b14: 五戒。所以説五戒名者。欲使前人識五戒
T2251_.64.0221b15: 名字故。白四羯磨竟已得具戒。所以説四
T2251_.64.0221b16: 依四墮十三僧殘者。但爲知故説也。有言。
T2251_.64.0221b17: 受三歸竟説不殺一戒。爾時得戒。所以説
T2251_.64.0221b18: 一戒得五戒者。爲能持一戒。五戒盡能持
T2251_.64.0221b19: 故。有以五戒勢分相著故。兼本意誓受五
T2251_.64.0221b20: 戒故。有言受五戒竟然後得戒。於諸説中。
T2251_.64.0221b21: 受三歸已得五戒者。此是定義。如白四羯
T2251_.64.0221b22: 磨法。若受八戒。若受十戒。如五戒説。若五
T2251_.64.0221b23: 戒十戒八戒但受三歸已便得戒。若得具
T2251_.64.0221b24: 足。要白四羯磨而得具戒。不以三歸也。凡
T2251_.64.0221b25: 具戒者功能深重不以多縁多力。無由致
T2251_.64.0221b26: 得。是故七師七僧白四羯磨而後得也。五戒
T2251_.64.0221b27: 八戒十戒功能力少。是故若受三歸即得戒。
T2251_.64.0221b28: 不須多縁多力已上多論飾宗記二末十六右
T2251_.64.0221b29: 云。章云今解三歸結竟即發五戒。引多論
T2251_.64.0221c01: 證云。欲受五戒先受三歸。三歸竟爾時已
T2251_.64.0221c02: 得五戒名者。乃至其猶白四已爲説相等。
T2251_.64.0221c03: 爲知故説。然尋多論總有三釋。何者。章中
T2251_.64.0221c04: 引初釋亂次。又釋云。有言○有云○初説
T2251_.64.0221c05: 是定已上論文章中雖準多論初釋。然違婆沙
T2251_.64.0221c06: 百二十四。如彼論中評家正義云。如是説
T2251_.64.0221c07: 者。無但三歸即成近事。何故兩論如是相
T2251_.64.0221c08: 違。今詳。多論譯人不善致令上代稍爲謬
T2251_.64.0221c09: 解。今準婆沙。實同多論。婆沙百二十四引
T2251_.64.0221c10: 經有兩國師解釋云云今詳多論三釋。本意
T2251_.64.0221c11: 竝是婆沙評家正義。兩論意同實無違背。且
T2251_.64.0221c12: 多論中初釋意。顯具誦經文。自誓竟時名三
T2251_.64.0221c13: 歸竟。三歸竟已得五戒者。即經文中誓護
T2251_.64.0221c14: 生。故得五戒。第二第三兩釋本意。但釋其
T2251_.64.0221c15: 護生之言。非是違初釋道理。而譯論人妄
T2251_.64.0221c16: 判是非云初釋定。蓋非梵本有此評語。承
T2251_.64.0221c17: 前已來經律論師不尋文相。謬與人受不
T2251_.64.0221c18: 謹經文。定不得戒。雜心第十三亦依經文。
T2251_.64.0221c19: 詞句云如上引然婆沙引經云護生歸淨。又
T2251_.64.0221c20: 云。有別誦言捨生者云云多釋故知經文兩
T2251_.64.0221c21: 本不同。雜心依捨生本也。上來推覈理義
T2251_.64.0221c22: 善成。疏中立義應更息釋。疏云。答此謂心
T2251_.64.0221c23: 期者標也。以説相多少故令受者五期十等
T2251_.64.0221c24: 隨心所相者釋也。辭句各別者。翻邪三歸及
T2251_.64.0221c25: 五八戒。諸經論師竝云。我某甲歸依佛竟。歸
T2251_.64.0221c26: 依法竟。歸依僧竟。從今以往稱佛爲師。更
T2251_.64.0221c27: 不歸餘邪魔外道。唯願三寶慈悲攝受三説已
上記文
T2251_.64.0221c28: 皡按。多論初釋全同婆沙評家所取初説。多
T2251_.64.0221c29: 論初説定評語。實是梵本有。理符順故。何妄
T2251_.64.0222a01: 令無梵本。多論後兩釋。非唯釋護生言。剋
T2251_.64.0222a02: 定發戒時。第二釋受三歸竟説不殺一戒。
T2251_.64.0222a03: 未説餘四戒其時戒發。第三説受三歸竟。
T2251_.64.0222a04: 次具説五戒已其時得戒。初學勿迷矣
T2251_.64.0222a05: 十四右此經意説至但説殺生　是婆沙百二十
T2251_.64.0222a06: 四二左兩義中。初義全文也。捨離捨義也。捨
T2251_.64.0222a07: 下略殺言。生下略等言。故云説捨殺生等。
T2251_.64.0222a08: 略去殺等。雜心十五左三義。第一義同之。而
T2251_.64.0222a09: 彼捨殺義爲捨。故唯略等字。有人稽古述婆
T2251_.64.0222a10: 沙意爲捨殺義懷疑云。單言捨生。豈可
T2251_.64.0222a11: 爲捨殺義哉。何從而得殺字乎。今通云。既
T2251_.64.0222a12: 説戒相者。云捨生非捨殺生義何爲。是略
T2251_.64.0222a13: 説
T2251_.64.0222a14: 十四左復後説殺生等五種戒相　舊論作後
T2251_.64.0222a15: 爲説戒。又明。鮮。正理。顯宗。光。寶作復爲。理
T2251_.64.0222a16: 竝通。説云爲故。今本爲勝
T2251_.64.0222a17: 十四左重説學處　明本如今。鮮本。光記。頌
T2251_.64.0222a18: 疏。及正理。顯宗作説重學處。是則四重學
T2251_.64.0222a19: 處。若如今在上但復重義。舊論十一八右云。
T2251_.64.0222a20: 已得具足。更令受學處。更字當今重。當
T2251_.64.0222a21: 依今本。後説戒相豈唯四重。故多論云。説
T2251_.64.0222a22: 四依四墮十三僧殘者。爲令知故
T2251_.64.0222a23: 十四左世尊言有四種　舊論學云持。分云
T2251_.64.0222a24: 處。滿爲具。按學梵含持義故譯持。復有
T2251_.64.0222a25: 部以持義通釋。此經正法念處經四十四
T2251_.64.0222a26: 十四右云。優婆塞有四種。何等四種。一一分
T2251_.64.0222a27: 行。二半分行。三數數行。四一切行。増一二十
T2251_.64.0222a28: 十一右云。夫清信士之法。限戒有五。其中能
T2251_.64.0222a29: 持一戒二戒三戒四戒乃至五戒。皆當得
T2251_.64.0222b01: 之。當再三問能持者使持之。又十一左云。
T2251_.64.0222b02: 若持一戒餘封四戒。若受二戒餘封三戒
T2251_.64.0222b03: 若受三戒餘封二戒。若受四戒餘封一戒。
T2251_.64.0222b04: 若受五戒。當具足持之。此中云受思之。優
T2251_.64.0222b05: 婆塞戒經有一分滿分等名。大乘經非小乘
T2251_.64.0222b06: 所誦也。依此等經經部立分受得。成實
T2251_.64.0222b07: 九初右五戒品。亦破有部定具立多少隨得。
T2251_.64.0222b08: 全同經部
T2251_.64.0222b09: 十四左此經不説至故違越經　問。大名經不
T2251_.64.0222b10: 説何爲違越。餘經亦是教量故。又近事相
T2251_.64.0222b11: 何唯大名經。而云唯此經中説何耶。答。檢
T2251_.64.0222b12: 兩本大名經。應知其旨。須略辨之。雜含
T2251_.64.0222b13: 三十三十一左大名經有多。於中三經説鄔
T2251_.64.0222b14: 婆塞。初經説三歸。及信具足。戒具足。聞具
T2251_.64.0222b15: 足。捨具足。智惠具足。六種優婆塞。次經説
T2251_.64.0222b16: 三歸。及須陀洹。斯陀含。阿那含。四種優婆
T2251_.64.0222b17: 塞。後經説三歸。滿足一切優婆塞事。能自安
T2251_.64.0222b18: 慰不安慰他。自安安他。四種。小本雜含十
T2251_.64.0222b19: 六十二右大名經三經亦如是。此經廣説近事
T2251_.64.0222b20: 相。中不説我從今者等一種。故彼非近事
T2251_.64.0222b21: 相。又唯此經廣説近事相。餘經我從今等文
T2251_.64.0222b22: 不許説近事相。故云唯此經説
T2251_.64.0222b23: 十六右爲有但受至除有不知　光屬後段。實
T2251_.64.0222b24: 疏屬前段。今云。光爲勝。決定必受三歸而
T2251_.64.0222b25: 明三歸體。故前段通八衆非唯近事。何可
T2251_.64.0222b26: 屬前段。寶疏非也
T2251_.64.0222b27: 十六右頌曰至是説具三歸　諸經論三歸次第
T2251_.64.0222b28: 竝佛法僧。今依結頌法佛僧法。故三寶義
T2251_.64.0222b29: 林。五種次第無之。又解。約成弘次第。謂由
T2251_.64.0222c01: 佛有弟子僧。由僧法永弘通故頭佛法僧。法佛
僧。僧佛法。僧
T2251_.64.0222c02: 法佛。佛僧
法。法僧佛
T2251_.64.0222c03: 十六右論曰至佛無學法　雜心十十一右云。諸
T2251_.64.0222c04: 佛所成就無學法名佛。歸者歸佛所得無
T2251_.64.0222c05: 學法名歸佛。不歸佛所成就無諍等有漏
T2251_.64.0222c06: 法。自性不解脱故。以是故當知亦除生身。
T2251_.64.0222c07: 今云但。簡有漏及依身
T2251_.64.0222c08: 十六右由彼勝故至覺一切　通妨&MT10769;云。佛成
T2251_.64.0222c09: 一切有漏無漏諸善法。何故唯無漏非有漏
T2251_.64.0222c10: 及依身。而離依身無有佛何。通此有二
T2251_.64.0222c11: 釋。初約能所依。謂諸功能中。彼能成無學法
T2251_.64.0222c12: 殊勝故。所依身從彼名佛。二約能所得。能
T2251_.64.0222c13: 得人從所得法名佛。謂以得彼能成無學
T2251_.64.0222c14: 法故。能得人能覺一切法故名佛。覺一切
T2251_.64.0222c15: 者。光有三釋。準此論綴文第一爲勝。何者。
T2251_.64.0222c16: 由得彼法覺一切故。如有漏惠者。不由
T2251_.64.0222c17: 得彼法故。又舊論十一九左云。或由得彼
T2251_.64.0222c18: 法。於一切覺中有勝能。故説此人爲佛。
T2251_.64.0222c19: 準彼文一切言非即所覺法。佛越覺一切
T2251_.64.0222c20: 覺。故言能覺一切
T2251_.64.0222c21: 十六左歸依僧者至學無學法　雜心云。歸依
T2251_.64.0222c22: 僧所得學無學法名歸僧。不歸僧所成就
T2251_.64.0222c23: 非學非無學法及生身。以有漏故。亦非等
T2251_.64.0222c24: 僧可壞故。對前局無學通有學。故云通｣
T2251_.64.0222c25: 十六左由得彼故者　通妨。若但歸能成法。
T2251_.64.0222c26: 何故對生身人説僧耶。通云。由得彼學無
T2251_.64.0222c27: 學法。從所得且僧稱名能得人
T2251_.64.0222c28: 十六左然契經説至汝應歸者　瑞應經下曰。
T2251_.64.0222c29: 佛受麨蜜。告諸賈人言。當歸於佛歸命
T2251_.64.0223a01: 法方有比丘衆。當預自歸。即受教各三自
T2251_.64.0223a02: 歸。有言傍稽古賈人乃提謂波利輩五百人。經
T2251_.64.0223a03: 律曰二賈客。以爲長也。因果經曰。跋陀羅
T2251_.64.0223a04: 斯那。跋陀羅利。闍那窟多曰。帝梨富婆此云
T2251_.64.0223a05: 胡苽。跋梨迦此言金挺。前代譯稱提謂波
T2251_.64.0223a06: 利梵音楚夏。未知孰是。按本行集經。中本
T2251_.64.0223a07: 起諸經皆曰此時授三歸五戒。瑞應經。因果
T2251_.64.0223a08: 經曰。唯授三歸。後耶舍父始受五戒。考之
T2251_.64.0223a09: 他經律二商主受五戒者。摩訶僧祇師之
T2251_.64.0223a10: 説。如薩婆多師。但受三歸而止。雜含二十
T2251_.64.0223a11: 聲聞品十二左云。如釋迦文佛。最初五百賈
T2251_.64.0223a12: 客受三自歸。盡形壽不殺不盜不淫不欺
T2251_.64.0223a13: 不飮酒。準之何是薩婆多。唯三歸而止
T2251_.64.0223a14: 十六左若唯無學至彼隨壞故　自下第二問答
T2251_.64.0223a15: 決擇。大有三。一決擇佛寶體。二辨能歸體。
T2251_.64.0223a16: 三明歸依義。初中有四。一外人&MT10769;。二婆沙
T2251_.64.0223a17: 師答。三論主依本論破婆沙義。四叙異説。
T2251_.64.0223a18: 光師云。論主或叙經部&MT10769;者不可也。寶疏
T2251_.64.0223a19: 云外人&MT10769;爲勝。婆沙三十四九右有此問此
T2251_.64.0223a20: 答。更云。復次彼縁無學成菩提法。起惡
T2251_.64.0223a21: 心故得無間罪。雜心十十一左用二義。前爲
T2251_.64.0223a22: 後爲異耳
T2251_.64.0223a23: 十六左然尋本論至不容前&MT10769;　發智二七右曰。
T2251_.64.0223a24: 歸依彼所有無學成菩提法名歸依佛。論
T2251_.64.0223a25: 主意。本論不言唯。故不遮生身
T2251_.64.0223a26: 十七右此能歸依至語表爲體　婆沙。此論文
T2251_.64.0223a27: 句相違。光寶和會。各解差別。光記二解。初者
T2251_.64.0223a28: 論意各別。後約試驗。寶疏破光第二釋最
T2251_.64.0223a29: 爲允當。而作自解鑿之甚。彼以問中此歸
T2251_.64.0223b01: 依之此言爲要。云此律儀能歸依。此之歸
T2251_.64.0223b02: 依別體依主也。此義大誤也。上明三歸。故
T2251_.64.0223b03: 云此能歸依。必非別體。如前十六左
四行		此涅槃
T2251_.64.0223b04: 言。正理云此中。便此三歸中能歸。又次上不
T2251_.64.0223b05: 説律儀。何指律儀爲此。又若欲令律儀
T2251_.64.0223b06: 歸依。上十六右
三行		頌前問中。應言諸欲受律
T2251_.64.0223b07: 儀有歸依佛法僧。既不爾。但言諸有歸佛
T2251_.64.0223b08: 法僧者。豈如汝釋。然歸依受律儀之方便
T2251_.64.0223b09: 故。婆沙中歸依次有歸依律儀問答而云。三
T2251_.64.0223b10: 歸爲門得律儀故。此論結文亦三歸依受
T2251_.64.0223b11: 律儀處方便門。兩論無有異也。又汝辨通
T2251_.64.0223b12: 別者。混同歸依歸敬。夫三歸依必由三。歸
T2251_.64.0223b13: 敬不論一多。亦歸依正語表。歸敬正通三
T2251_.64.0223b14: 業故。今解有二義。一者光第一爲勝。此論
T2251_.64.0223b15: 不婆沙評家爲是非一也。凡三歸唱我從
T2251_.64.0223b16: 今日歸依佛法僧。故語表爲自性。雜心十
T2251_.64.0223b17: 十一左亦不依評家。擧彼第二第三兩説曰。
T2251_.64.0223b18: 有説。口業自性。言説假合故。復有説。亦身口
T2251_.64.0223b19: 業自性。戒自性故。二曰。此論不違婆沙評
T2251_.64.0223b20: 家。不言唯故。約顯成表云語表。彼評家意
T2251_.64.0223b21: 從此至彼。受三歸是由身業。此身語不離
T2251_.64.0223b22: 心。顯親疎別在及言。雖身語亦有親疎。
T2251_.64.0223b23: 對心倶親故總云身語。此論且約親故。但
T2251_.64.0223b24: 言語表。由此正理師具分別約自性體。但
T2251_.64.0223b25: 取語表。竝眷屬通五蘊。身業亦有眷屬中。
T2251_.64.0223b26: 是故三論文異。義趣不相違。問。若爾婆沙前
T2251_.64.0223b27: 四説不言唯。何爲評家所簡。答。雖不言
T2251_.64.0223b28: 唯多説相對互異。猶如言唯。彼初説唯約
T2251_.64.0223b29: 名句文。第二唯語。第三唯身語。第四唯信。
T2251_.64.0223c01: 竝不盡法。故爲所簡
T2251_.64.0223c02: 救濟爲義　舊論及婆沙三十四十左舊婆沙
T2251_.64.0223c03: 二十六二右竝爾。雜心十十一左曰。覆護義。是
T2251_.64.0223c04: 依義當護義安慰義。是依義當救義以此因
T2251_.64.0223c05: 縁故。歸依是受律儀。彼子註曰。梵音中三
T2251_.64.0223c06: 寶名。覆護。歸依趣向義。應云歸趣佛覆護。
T2251_.64.0223c07: 僧法亦如是也
T2251_.64.0223c08: 十七右由彼爲依至一切苦故　三歸五戒功徳
T2251_.64.0223c09: 經全一紙云。受三歸者。施一切衆生無畏。是
T2251_.64.0223c10: 故歸佛法僧。其福不可計量也
T2251_.64.0223c11: 十七左知苦知苦至安隱涅槃　此四知字如
T2251_.64.0223c12: 次四諦。趣安隱涅槃者。顯道諦用。故殊云
T2251_.64.0223c13: 趣。光記釋道諦能趣安隱涅槃得論意。然
T2251_.64.0223c14: 圓暉。知永知八二句總爲道諦。趣安隱涅槃
T2251_.64.0223c15: 句爲滅諦者。迷涅槃言未見趣言。而知永
T2251_.64.0223c16: 知八二知字如何之。又四諦不次
T2251_.64.0223c17: 十七左是故歸依至爲方便門　婆沙百二十四
T2251_.64.0223c18: 三左。光三
十一左引		又三十四十三左如是。毘尼母論一
T2251_.64.0223c19: 六右云。三歸有二種。一者爲受五戒十戒八
T2251_.64.0223c20: 齋故歸三歸。乃至爲受二百五十戒故受
T2251_.64.0223c21: 三歸。二者直受三歸。所以爾者。當爾之時
T2251_.64.0223c22: 未制二百五十戒乃至八齋。以是義故直
T2251_.64.0223c23: 説三歸。得具受也。婆沙三十四十三左有三
T2251_.64.0223c24: 歸與律儀倶不倶寶二十三左引
T2251_.64.0223c25: 十八右諸有先受至別脱律儀　先於他女受
T2251_.64.0223c26: 離邪婬。後娶爲妻犯先受不。理實不犯。
T2251_.64.0223c27: 雖先於此得離邪婬。後爲自妻。正行非
T2251_.64.0223c28: 邪。故不犯戒。以本立誓唯言離欲邪行
T2251_.64.0223c29: 故。勿謂但於彼可爲妻一分女得別脱
T2251_.64.0224a01: 戒。總於一切唯離邪婬
T2251_.64.0224a02: 十八左復有別因　寶爲重問非也。列前三
T2251_.64.0224a03: 因答已。更生起別因故。無問詞何不言
T2251_.64.0224a04: 有別因耶。何不答謂有頌曰。光記三八左總
T2251_.64.0224a05: 爲第四因無失
T2251_.64.0224a06: 論曰至令離飮酒　婆沙百二十三十七右有
T2251_.64.0224a07: 七説。第五説云。復有説者。若不防護離飮
T2251_.64.0224a08: 酒戒則總毀犯諸餘律義。餘則不爾。曾聞
T2251_.64.0224a09: 有一鄔波索迦。禀性仁賢受持五戒。專精不
T2251_.64.0224a10: 犯。後於一時。家屬大小當爲賓客。彼獨不
T2251_.64.0224a11: 往。留食供之時至取食。鹹味多故須臾増
T2251_.64.0224a12: 渇。見一器中有酒如水。爲渇所逼遂取
T2251_.64.0224a13: 飮之。爾時便犯離飮酒戒。時有隣鷄。來入
T2251_.64.0224a14: 其舍。盜心捕殺。烹煑而噉。於此復犯離殺
T2251_.64.0224a15: 盜戒。隣女尋雞來入其室。復次威力強逼交
T2251_.64.0224a16: 通。縁此更犯離邪行戒。隣家憤怒將至官
T2251_.64.0224a17: 司。時斷事者訊問所以。彼皆拒諱。因斯又
T2251_.64.0224a18: 犯離妄語戒。如是五戒皆因酒犯故。遮罪
T2251_.64.0224a19: 中猶制飮酒
T2251_.64.0224a20: 十九右由此中無至能染無染　正理三十八
T2251_.64.0224a21: 十八右云。性罪遮罪其相云何。未制戒時。諸
T2251_.64.0224a22: 離欲者決定不起。是性罪相。若彼猶行是名
T2251_.64.0224a23: 遮罪。又若唯託染汚心行。是性罪相。若有
T2251_.64.0224a24: 亦託不染汚心行。是名遮罪
T2251_.64.0224a25: 十九右諸持律者至是性罪　有言。考諸部律
T2251_.64.0224a26: 文唯言遮罪無性罪文。論主之時有持律
T2251_.64.0224a27: 者。私爲此説者。不爾前代律論豈得無此
T2251_.64.0224a28: 諍哉傍婆沙等一
向無諍故
T2251_.64.0224a29: 十九右如彼尊者至供給病者　舊論文曰。如
T2251_.64.0224b01: 律文言。世尊云何應治病人。佛告優婆離。
T2251_.64.0224b02: 除性罪。何者性罪。是我爲優婆塞所立學
T2251_.64.0224b03: 處依對法師優婆塞五戒。性
遮中性。不云皆是故		律攝八二右曰。若看
T2251_.64.0224b04: 病苾芻供給病者。除性罪已餘皆應作
T2251_.64.0224b05: 十九左然有染疾至彼飮酒故　未考全據。上
T2251_.64.0224b06: 來二文合成證。雜含三十三二十三左有釋氏
T2251_.64.0224b07: 百手者。犯飮酒戒。世尊記説須陀洹。諸釋
T2251_.64.0224b08: 氏疑之。令釋摩訶男問世尊。世尊言。百
T2251_.64.0224b09: 手將命終。受持淨戒捨離飮酒。然後命終。
T2251_.64.0224b10: 故記須陀洹。勿是此經。若依舊論云。復次
T2251_.64.0224b11: 釋迦傍釋迦氏病時。世尊不許飮酒。彼不云
T2251_.64.0224b12: 又。皆言復次。乃爲別證。蓋誦者具略乎
T2251_.64.0224b13: 十九左又契經説至亦不應飮　出優婆塞五
T2251_.64.0224b14: 戒相經。又有部毘奈耶四十二十四十誦律十
T2251_.64.0224b15: 七皆作此禁。是從善來比丘始。婆沙百二
T2251_.64.0224b16: 十三十八右制地國有大毒龍。害稼穡。善來
T2251_.64.0224b17: 比丘能伏此。因此名稱流出八方。人競供
T2251_.64.0224b18: 養。受近事女請。鹽味多故。須臾増渇求飮
T2251_.64.0224b19: 水。近事女思惟。尊者所食極爲肥膩。若飮
T2251_.64.0224b20: 冷水或當疾遂。便設方便授以清酒。將至
T2251_.64.0224b21: 寺醉悶。衣鉢等狼藉在地。露形而臥。世尊
T2251_.64.0224b22: 將阿&MT10769;經行見之。集僧衆告曰。如來種種
T2251_.64.0224b23: 方便訶毀酒過。汝等若稱佛爲師者。自今
T2251_.64.0224b24: 日已往下至茅端所沾。酒渧亦不得飮
T2251_.64.0224b25: 十九左又一切聖至量無定故　會第三證有
T2251_.64.0224b26: 二。初正通。二乃至下通少分可爾妨。初中
T2251_.64.0224b27: 有三。初牒。次正通。後令失。正念展轉因。何
T2251_.64.0224b28: 故。具慚以不失正念故。失正念則闕慚
T2251_.64.0224b29: 羞故。故舊論云。由諸聖人慚羞失念事。因
T2251_.64.0224c01: 此失念。是故一滴亦不許飮。然光記云又
T2251_.64.0224c02: 復自恐失正念者。不順論也
T2251_.64.0224c03: 又經説是至是性罪故　通第四證大有三。
T2251_.64.0224c04: 此初正通中有四。一牒。二通。三證。四簡。獨
T2251_.64.0224c05: 立放逸處名者。中含五十五四右云。我亦盡
T2251_.64.0224c06: 形壽離酒放逸。斷酒放逸。我於酒放逸淨
T2251_.64.0224c07: 除其心。佛説持齋經云。不飮酒去放逸意。
T2251_.64.0224c08: 又次下引契經是也
T2251_.64.0224c09: 二十右然説數習至増盛故　第二通妨。分別
T2251_.64.0224c10: 善惡所起經説三十六失中。三十五曰。萬分
T2251_.64.0224c11: 之後當入太山地獄。四分律十六明十失
T2251_.64.0224c12: 中。第十曰。身壞命終墮三惡道。通釋有三。
T2251_.64.0224c13: 初約惡行相續不息。次約惡業能引發。後
T2251_.64.0224c14: 約惡業助補。後二如次五三囀異
T2251_.64.0224c15: 二十右如契經説至所依處故　第三辨可飮
T2251_.64.0224c16: 酒。不可飮酒差別及名放逸處義。法蘊足
T2251_.64.0224c17: 論一十八左云。於第五中何名諸酒。何名飮
T2251_.64.0224c18: 諸酒。何名放逸處。言諸酒者。全如光引。飮
T2251_.64.0224c19: 諸酒者。謂飮咽歠如上諸酒名飮諸酒。放
T2251_.64.0224c20: 逸處者。謂上諸酒飮已能令心生憍傲昏醉
T2251_.64.0224c21: 狂亂不識尊卑。重惑惡業皆因此起。放逸
T2251_.64.0224c22: 所名放逸處已上光有兩解科名。竝非論也。
T2251_.64.0224c23: 寶疏準答文爲三問。是文相可爾。全不知
T2251_.64.0224c24: 論意也。此中初依經問起。此三名依法蘊
T2251_.64.0224c25: 足兩釋。初説三種竝相違。後説窣羅之末
T2251_.64.0224c26: 陀。迷麗耶之末陀。竝第六詞同體依主於末
T2251_.64.0224c27: 陀酒西方有通別。此論依後説辨釋經文。
T2251_.64.0224c28: 何故爾者。明顯示飮酒不飮酒差別故。十誦
T2251_.64.0224c29: 二十一九右云。糓酒。蒲萄酒。能放逸
T2251_.64.0225a01: 酒。彼譯者依別門末陀翻蒲萄。法蘊及此
T2251_.64.0225a02: 論音釋亦爾。窣羅。此音釋云米酒。彼云糓。
T2251_.64.0225a03: 義不異。迷麗耶。此論。法蘊音釋云雜酒。彼
T2251_.64.0225a04: 云甘蔗。倫記云。今云一切窣羅。若者是米酒
T2251_.64.0225a05: 也。迷隷耶者。景基同云藥種。泰。測等云。是
T2251_.64.0225a06: 苷蔗等根莖枝葉酒。末陀者。此云蒲桃酒。十
T2251_.64.0225a07: 誦十七云。酒有二種。糓酒。木酒。糓酒者用
T2251_.64.0225a08: 食。用麯。用米。或用根莖葉華果。用種子。
T2251_.64.0225a09: 用諸菜草。雜用酒也。木酒者不用食麯米。
T2251_.64.0225a10: 但用根莖花葉果。若用種種子造酒。酒色
T2251_.64.0225a11: 香味。能醉人。復不用根莖葉等。但用諸種
T2251_.64.0225a12: 子諸菜和合作酒。飮皆醉人。皆名飮酒
T2251_.64.0225a13: 已上智論十三二十一右説三種。謂糓酒。果酒。
T2251_.64.0225a14: 草酒。具説如彼。又佛阿毘曇經下十一右曰。
T2251_.64.0225a15: 飮酒放逸處總唯云
飮酒		舊倶舍云。酒。酒類令醉
T2251_.64.0225a16: 放逸依處。此句有何義。酒謂飮酒。酒類謂餘
T2251_.64.0225a17: 物酒。此二有時未至。及已度令醉位不名
T2251_.64.0225a18: 令醉。爲除此故説令醉。檳榔子及倶陀婆
T2251_.64.0225a19: 糓亦能令醉。爲除此故説酒及酒類。眞諦
T2251_.64.0225a20: 三藏準釋義以末陀翻令醉。令知非別體。
T2251_.64.0225a21: 最得論旨。然玄應。及寶疏翻此論末陀。爲
T2251_.64.0225a22: 蒲桃酒。混法蘊足初説。音釋亦非也。答中
T2251_.64.0225a23: 有二。初解上七字。辨可飮不可飮差別。第
T2251_.64.0225a24: 二解下三字。辨名放逸處義。初中亦有二。
T2251_.64.0225a25: 初以下簡上寛。此中初釋前二名。後釋末
T2251_.64.0225a26: 陀。此中先所簡位。次得名位。後結也。然以
T2251_.64.0225a27: 下。二以上二簡下寛。如大乘阿毘達磨上
T2251_.64.0225a28: 下互有所簡同體依士釋也
T2251_.64.0225a29: 阿毘達磨倶舍論卷第十四法義
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