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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:
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。護波羅木叉
T2251_.64.0212b11: 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:
T2251_.64.0212c19: 二左三種律儀體不相雜等 婆沙百二十四
T2251_.64.0212c20: 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
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
次下
T2251_.64.0213b01: 六行
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: 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: 四右謂受戒時別解脱名 此論竝義林三
T2251_.64.0213c14: 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:
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:
T2251_.64.0214b02: 五左又契經眼根律儀 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:
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: 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: 不律儀名非不律儀伽倫十四上十五左
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:
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
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: 云和合衆四人已上行事鈔資持記上
(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。婆沙百十六四左又婆沙十四(十七丁)
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: 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
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
T2251_.64.0215c23: 三由耶舍等 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。母論トハ
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
問樂。此等名殊與論義
T2251_.64.0216b08: 無別
T2251_.64.0216b09: 九右六由八尊重法 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
T2251_.64.0216b16: 云折
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;
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: 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: 二文處論十六(五左)光
十六(十左)已下
於欲無表離表而
T2251_.64.0218a11: 生文光十六(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: 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
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:
T2251_.64.0218c27: 十一右經部師説阿世耶故 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: 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
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: 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: 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: 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: 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:
T2251_.64.0219c13: 十二左離飮酒能防失念 婆沙百二十三十七
T2251_.64.0219c14: 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:
T2251_.64.0219c19: 十三右有餘師説分爲二故 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
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
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: 譯佛説齋經全四紙優婆夷墮舍迦經全三
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
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: 毘婆沙師非靜慮 婆沙百二十四六右
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。故光第二釋二十五
右初行
爲正
T2251_.64.0220b07: 十三左如是所説有八支等 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
T2251_.64.0220b12:
影顯近事受近住。故云餘云亦
T2251_.64.0220b13: 十三左如契經説即成近事 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: 十四右以經復説捨生言故 於東流經中
T2251_.64.0220c10: 出中含三七左和破經爲和破比
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: 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: 十四右此經意説但説殺生 是婆沙百二十
T2251_.64.0222a06: 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:
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: 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: 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: 十七右由彼爲依一切苦故 三歸五戒功徳
T2251_.64.0223c09: 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
T2251_.64.0224a05: 爲第四因無失
T2251_.64.0224a06: 論曰令離飮酒 婆沙百二十三十七右
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: 諍哉婆沙等一
向無諍故
T2251_.64.0224a29: 十九右如彼尊者供給病者 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: 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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T2251_.64.0227a03: 阿毘達磨倶舍論卷第十五法義
T2251_.64.0227a04:  豐山上毛沙門快道記 
T2251_.64.0227a05: 此別解脱等 前卷一品總明三種。故言此。
T2251_.64.0227a06: 三種標章在前卷初。光明得處。時同異
T2251_.64.0227a07: 者非也。雖文中論時寄時論法。非論但時
T2251_.64.0227a08: 差別。竝皆是處別。寶疏但明所從得處
T2251_.64.0227a09: 者。得論意
T2251_.64.0227a10: 初右從二得者性罪遮罪 二業。鮮本及正
T2251_.64.0227a11: 理。顯宗。光。寶。頌疏。竝作二類爲正。情非
T2251_.64.0227a12: 情等者。光有三解。第一封著二言第三謬
T2251_.64.0227a13: 迷正理文。中間二類二之解。獨爲最妙。謂不
T2251_.64.0227a14: 言二種。言類故。故舊論曰。從二者謂衆生
T2251_.64.0227a15: 名。非衆生名。又性罪處。假制罪處。彼正理文
T2251_.64.0227a16: 釋情非情通性遮義。全非二類釋。故寶師
T2251_.64.0227a17: 標二種二。而證正理。可謂有眼目
T2251_.64.0227a18: 初左由此律儀有情處轉有情言兩讀。有情。有
T2251_.64.0227a19: 情處
T2251_.64.0227a20: 況從遮罪 光有兩釋未是。寶二右
終注
解釋甚
T2251_.64.0227a21: 有理。光師亦定散律儀之三道通局有四解。
T2251_.64.0227a22: 竝取無妨。各含理。於中第二顯然。順正理
T2251_.64.0227a23:
T2251_.64.0227a24: 從恒時者蘊界處得 光記辨差別有五
T2251_.64.0227a25: 釋。是亦各有一理。謂隨心轉故異別脱。既
T2251_.64.0227a26: 心是通三世。故戒亦通。非唯通心故能縁
T2251_.64.0227a27: 法縁法是斷惡。是故不依教受。故應具
T2251_.64.0227a28: 五義。寶師引正理。同光第三。釋云縁三
T2251_.64.0227a29: 世。同第四。斷惑者同第五。思之
T2251_.64.0227b01: 初左由此差別加行後起 是婆沙百二十
T2251_.64.0227b02: 二右四句也。第一現在故得別脱。加行等故
T2251_.64.0227b03: 非定道戒。第二根本業故唯定道戒。由去
T2251_.64.0227b04: 來故非別解脱。第三現在故別脱。根本故定
T2251_.64.0227b05: 道。第四去來故無別脱。加行等故非定道。
T2251_.64.0227b06: 對前所説。其義理明
T2251_.64.0227b07: 非於正得防護過現 下論主質婆沙四句
T2251_.64.0227b08: 言。有相濫故。何謂相濫。若但言現加行等
T2251_.64.0227b09: 者。爲直從惡業得。爲從惡業所起處起。
T2251_.64.0227b10: 然不得直從惡業。善惡相反。明來闇去故。
T2251_.64.0227b11: 故加處言遮彼相濫。今約近擧第三句。云
T2251_.64.0227b12: 現世惡業道。爲攝第一句加行等更云等。
T2251_.64.0227b13: 且約現二句而云應言現處。影顯第二第
T2251_.64.0227b14: 四句。善惡相反義易知。故且約現也。正理
T2251_.64.0227b15: 有救。光師破之爲是。寶擧正理未辨者非
T2251_.64.0227b16: 也。舊論。前第一句下加處言。而無此一段。
T2251_.64.0227b17: 按是但言質不關細義。故以爲爾。所謂譯
T2251_.64.0227b18: 人五失三不易也
T2251_.64.0227b19: 二右從一切有情支因有異 光二釋。第一
T2251_.64.0227b20: 爲正。第二非也。違頌釋故。顯宗三十十左
T2251_.64.0227b21: 曰。從一切有情トニ。皆等不。皆等言是
T2251_.64.0227b22: 通三。舊論云。此護不護。爲皆從一切境。一
T2251_.64.0227b23: 切分。一切因得爲有異
T2251_.64.0227b24: 二右支因説不定支不定者 自下二釋第二
T2251_.64.0227b25: 句。初一句牒標頌文。支不下別釋。然寶疏。
T2251_.64.0227b26: 支因説不定句屬上爲總釋非也
T2251_.64.0227b27: 二右或有一類&MT10773;策戒 問。此四類別
T2251_.64.0227b28: 爲約所遮寛狹爲依四句法。若如初者。
T2251_.64.0227b29: 第四類應在第三。若如後者。此二四三一
T2251_.64.0227c01: 應爲一二三四。答。是約所遮寛狹。於婆
T2251_.64.0227c02: 沙不立最後句。今立之。故在後。不置第
T2251_.64.0227c03: 三也。光記六左會與雜心。婆沙相違有二
T2251_.64.0227c04: 釋。後釋爲勝
T2251_.64.0227c05: 言時定者能離殺等 近住能必一日夜。然
T2251_.64.0227c06: 限爲一日或爲一夜不得也。光二釋。初釋
T2251_.64.0227c07: 與寶同非也。後釋爲勝。今等一日一夜等
T2251_.64.0227c08: 故。舊論曰。我於此護。乃至一月等。是名時
T2251_.64.0227c09: 定分別。彼一年半年云乃至。定知等是一日
T2251_.64.0227c10: 一夜
T2251_.64.0227c11: 三右由普於有故得律儀 自下答有六。一
T2251_.64.0227c12: 正答。二叙毘婆沙師反顯答。三彼説下叙有
T2251_.64.0227c13: 餘師&MT10769;婆沙師。四故如是下論主破婆沙師
T2251_.64.0227c14: 取前説。五若爾下乘上&MT10769;前師。六以一切
T2251_.64.0227c15: 下前師答。是則初也。婆沙百二十初左云。應
T2251_.64.0227c16: 作是説。律儀從所能非所能處得
T2251_.64.0227c17: 三右毘婆沙師有得捨過 二叙婆沙師反
T2251_.64.0227c18: 顯答。前&MT10769;意唯從所能故。乖反質通釋。婆
T2251_.64.0227c19: 沙百二十初右若但從所能處得者。則此律
T2251_.64.0227c20: 儀應有増減謂從非所能處。生所能處時。
T2251_.64.0227c21: 律儀可増。即從所能處生非所能處時。律
T2251_.64.0227c22: 儀可減。雜心三十三右云。以別解脱戒普
T2251_.64.0227c23: 於一切能不能所得律儀故當今
初説
若異此
T2251_.64.0227c24: 者。律儀應有増減。以能者生不能處不能
T2251_.64.0227c25: 者生能處故。如是有何過。謂非捨時應捨
T2251_.64.0227c26: 別解脱律儀。此中以増減失通前&MT10769;爲非
T2251_.64.0227c27: 理。全非總發別發異。然光寶等爲總發別發
T2251_.64.0227c28: 兩家。誤之甚
T2251_.64.0227c29: 三右彼説不然如何無減 三叙有餘師&MT10769;
T2251_.64.0228a01: 毘婆沙師通。舊論十一十五左有有餘師説言。
T2251_.64.0228a02: 今按爲勝。今論梵本若脱。或三藏略之。或
T2251_.64.0228a03: 彼言有誤。以何知之。此問決出雜心。故
T2251_.64.0228a04: 應言有餘。是標餘説故。於中間有評簡
T2251_.64.0228a05: 釋。若是不爾。何於最後不爲評簡。此中
T2251_.64.0228a06: 有五。初餘師&MT10769;。二婆沙師總非。三餘師徴。
T2251_.64.0228a07: 四婆沙師釋。五餘師&MT10769;絶。今爲對挍出
T2251_.64.0228a08: 舊論。雜心。舊論曰。若從是所能境得護。此
T2251_.64.0228a09: 護則有増減。所能非所能互相轉。故此義自
T2251_.64.0228a10: 成。毘婆沙師説。如是有餘師説。此義不爾
T2251_.64.0228a11: 云云雜心三十三左如前引説増減失。次有
T2251_.64.0228a12: 論主所正四句而云。於生草等得。乾時捨
T2251_.64.0228a13: 者不爾。生草處起故。謂能不能。如是説者
T2251_.64.0228a14: 不爾。衆生前後同性。生草等後非性。於此
T2251_.64.0228a15: 論阿羅漢般涅槃同此説。後非性故。此義
T2251_.64.0228a16: 擇品當廣説已上
T2251_.64.0228a17: 光記爲論主&MT10769;非也。寶師叙古問答者無
T2251_.64.0228a18: 失。而故如是釋於理不然句屬上非也。
T2251_.64.0228a19: 又光釋生草等有兩解。後解爲善。彼共許
T2251_.64.0228a20: 救辨差別故
T2251_.64.0228a21: 四右謂諸屠羊罝弶等 答中有四。初列十
T2251_.64.0228a22: 二種。此中準婆沙。雜心正標十二。而顯不
T2251_.64.0228a23: 限更言等。以此事故。諸經論列數不同婆
T2251_.64.0228a24: 沙百十七初右雜心三十右及瑜伽九六右竝明
T2251_.64.0228a25: 十二種。雜集八三右立十五種。北涅槃二十
T2251_.64.0228a26: 十五左立十六種。優婆塞戒經七三右和會
T2251_.64.0228a27: 經論。在義章七四十
八右
章安涅槃疏十二五右
T2251_.64.0228a28: 窟上末八十
一左
對法疏六二十
六右
等。屠羊者。應音云。
T2251_.64.0228a29: 達胡切。説文。屠刳也。廣雅。屠壞也。案屠分
T2251_.64.0228b01: 割牲肉也已上非是必殺。雜心云。屠羊者。謂
T2251_.64.0228b02: 殺羊。以殺心若養。若賣。若殺。悉名屠羊
T2251_.64.0228b03: 已上餘準之知。魁膾者。雜心云。主殺人自
T2251_.64.0228b04: 活。應音二十五(十五右)又
第七(十八右)大同
云。苦迴切。下古外
T2251_.64.0228b05: 切。魁師也。首也。膾切肉也。主殺人者也。或
T2251_.64.0228b06: 有作儈。音儈。聲類。儈合市人。儈非此義。
T2251_.64.0228b07: 章安曰。是販魚肉典軍之人。又云。是行杖
T2251_.64.0228b08: 者。劫盜者。雜心。稱作賊婆沙同 曰。常行劫
T2251_.64.0228b09: 害。典獄者。雜心。稱守獄婆沙同 曰。以守
T2251_.64.0228b10: 獄自活。舊論。云獄卒。縛龍者。雜心。云呪
T2251_.64.0228b11: 龍。婆沙云。爲活命故習呪龍蛇。或言縛
T2251_.64.0228b12: 象。雜集八三右云。縛象與呪龍別標。云縛象
T2251_.64.0228b13: 者。恒處山林。調犱野象立檀。呪龍者。習
T2251_.64.0228b14: 呪龍蛇。戲樂自活已上應音二十四二十
三右
釋廣
T2251_.64.0228b15: 百論第四怛策迦云。龍王名也。昔有仙人
T2251_.64.0228b16: 會呪此龍。令其入火。龍王憂怖遂投帝釋。
T2251_.64.0228b17: 遶座而住。仙人知已更以呪帝與龍。一時
T2251_.64.0228b18: 倶墮。帝釋求哀。得免所患。龍遂死焉。罝弶
T2251_.64.0228b19: 者。應音。子邪切。下渠亮切。爾雅。兎罟謂之
T2251_.64.0228b20: 罝。郭璞曰。罝遮取兎也韻集云。施羂於道
T2251_.64.0228b21: 曰弶。今畋獵家施弶。以取鳥獸者。其形似
T2251_.64.0228b22: 弓也。舊論。云網捕人是事也。婆沙音釋云。
T2251_.64.0228b23: 罝弶兎網也。雜集云罝兎是也
T2251_.64.0228b24: 等言類顯不律儀者 重釋等言。王與典
T2251_.64.0228b25: 刑伐二別。如光記釋。故雜心三十左曰。若王
T2251_.64.0228b26: 若典刑。若聽訟官。有害心者。悉墮不律儀
T2251_.64.0228b27: 已上 又應音。唯牒典刑伐言。不加牒王
T2251_.64.0228b28: 言。故曰。典刑伐者。典主也。下胡經切。刑罰
T2251_.64.0228b29: 罪也。易曰。刑法也。井爲刑法也。春秋元命
T2251_.64.0228c01: 苞曰。刑字從刀從井。井以飮人人入井。爭
T2251_.64.0228c02: 水陷於泉。以刀守之。割其情欲人有畏
T2251_.64.0228c03: 愼。但恒等文。似總釋上。然此但局類顯。何
T2251_.64.0228c04: 者。此等雖非正作害。而含害心。故前十二
T2251_.64.0228c05: 種非唯害心。亦正爲殺。故雜心云云。如上
T2251_.64.0228c06: 引。然寶師爲總釋非也。光意屬釋名。非中
T2251_.64.0228c07: 非也。次論有彼一類簡。故又光理三十九六右
T2251_.64.0228c08: 曰。等言類顯乃至及王。典刑伐斷罪彈官等。
T2251_.64.0228c09: 但恒有害心名不律儀者。由已下
釋名
如是種
T2251_.64.0228c10: 類住不律儀故。有不律儀故。行不律儀
T2251_.64.0228c11: 故。巧作不律儀故。數習不律儀故。名不律
T2251_.64.0228c12: 儀者顯宗
全同
準彼科節明也
T2251_.64.0228c13: 四右由彼一類不律儀者 三釋名。初釋依
T2251_.64.0228c14: 主。能所住別。後釋有財。以不律儀爲資財
T2251_.64.0228c15: 故。正理更有三釋。如上引
T2251_.64.0228c16: 四右言屠羊者當知亦爾 四別釋。非唯是
T2251_.64.0228c17: 害。如上引文。而約根本云害
T2251_.64.0228c18: 四右遍於有情得不律儀 自下第三薩經
T2251_.64.0228c19: 問答。大爲三一問答諸有情遍不遍。二問
T2251_.64.0228c20: 答不律儀具不具。三標條兩宗別。寶疏大分
T2251_.64.0228c21: &MT10769;爲是。光記未立科名。而亦至下亂文
T2251_.64.0228c22: 屬非也。光記爲經部&MT10769;等爲是。寶疏叙婆
T2251_.64.0228c23: 沙問答者非也。百十七三左有此初重問答。
T2251_.64.0228c24: 雜心三十左稍廣。然竝無有破救已下。況正
T2251_.64.0228c25: 理三十九七右標經主作此例言。擧若觀未
T2251_.64.0228c26: 來等文。設婆沙文。義當經薩。今欲令經勝
T2251_.64.0228c27: 薩負。應爲經部&MT10769;等。故下標列兩宗豈非
T2251_.64.0228c28: 爲此。第一中有七。此即初也。如文可知
T2251_.64.0228c29: 四左由彼損害心 二有部約容有通。
T2251_.64.0229a01: 婆沙百二十七三左云。一切有情作羊像來
T2251_.64.0229a02: 住其前。於彼一切皆有惡心。故於一切
T2251_.64.0229a03: 得不律儀
T2251_.64.0229a04: 四左既知至親得不律儀 三經部破有二。
T2251_.64.0229a05: 初約現親。二約聖者。初意云。若爲羊等其
T2251_.64.0229a06: 時於羊等可爾。今既知至親現非羊等。於
T2251_.64.0229a07: 彼非羊等至親何起。又聖者約容有。永無
T2251_.64.0229a08: 爲羊道理何起
T2251_.64.0229a09: 四左若觀未來得不律儀 四叙有部救。問。
T2251_.64.0229a10: 此救爲救現親&MT10769;。爲救聖者&MT10769;。爲竝救。
T2251_.64.0229a11: 若爾何過。倶有過失。若唯救親&MT10769;。何破中
T2251_.64.0229a12: 加聖。若唯救聖&MT10769;。一無永作羊理。何可觀
T2251_.64.0229a13: 未來羊。二破中何加親。若竝救者。聖者豈未
T2251_.64.0229a14: 來爲羊。答。但救至親&MT10769;。無聖未來容爲
T2251_.64.0229a15: 羊理故。破中加聖者。羊等有未來爲親爲
T2251_.64.0229a16: 聖兩義故。寶疏八左
終目
但約至親爲勝。光記
T2251_.64.0229a17: 十四右
三目
但約聖者。意迷正理救釋。非中之非
T2251_.64.0229a18: 也。此救意於現親。有未來容爲羊等自體
T2251_.64.0229a19: 之五蘊。故觀未來羊等自體得。婆沙百十七
T2251_.64.0229a20: 三左曰。雖於羊處起不律儀。然諸有情皆
T2251_.64.0229a21: 有羊蘊界處。問。聖者&MT10769;何可通。謂。雜心三
T2251_.64.0229a22: 十左云。若復無作羊理者。於彼亦有害心。
T2251_.64.0229a23: 故得不律儀。如住慈心仁想普周。今破云。
T2251_.64.0229a24: 善惡不齊。何得例慈。亦復於聖無有害
T2251_.64.0229a25: 心。何彼心可通
T2251_.64.0229a26: 是則羊等得不律儀 五經部例&MT10769;。初叙
T2251_.64.0229a27: 未來無害意事。後正例&MT10769;。於現羊等有未
T2251_.64.0229a28: 來容爲親及聖自體。觀彼本來親等。應不
T2251_.64.0229a29: 現羊等發不律儀光寶同
竝無失
T2251_.64.0229b01: 四左於羊等現得不律儀 六有部以共許
T2251_.64.0229b02: 現量通前例&MT10769;。故云既。現羊言於彼
T2251_.64.0229b03: 於母等現應求異理 七經部復例&MT10769;
T2251_.64.0229b04: 有二。初正例&MT10769;。後勸示以別義可通&MT10769;
T2251_.64.0229b05: 初正例&MT10769;意汝現羊有害心得惡戒。準例
T2251_.64.0229b06: 彼現親無害心決定。何得惡戒。害心有無
T2251_.64.0229b07: 與惡戒起不起竝是齊等故。如是汝約未
T2251_.64.0229b08: 來有未來例&MT10769;。依現有現例&MT10769;。兩重等&MT10769;
T2251_.64.0229b09: 不得免。應以別道理成汝有部所立。已上
T2251_.64.0229b10: 二段光無釋。寶疏九右釋例破。約不觀當
T2251_.64.0229b11: 之理。理無巨害。然全非論意。疏中不觀當
T2251_.64.0229b12: 親。不下不衍文。例下應不觀文可知
T2251_.64.0229b13: 四左又屠羊等七支惡戒 自下第二問答
T2251_.64.0229b14: 不律儀具不具有三。一經部&MT10769;。二有部通。
T2251_.64.0229b15: 三經部&MT10769;絶。寶科節爲是。光記此文屬入
T2251_.64.0229b16: 上非也
T2251_.64.0229b17: 五右毘婆沙師不律儀人 自下第三標條
T2251_.64.0229b18: 兩宗別。寶疏意亦爾爲是。光記爲前&MT10769;
T2251_.64.0229b19: 非也。不成前&MT10769;通釋故。何者。正理光具引
T2251_.64.0229b20: &MT10769;云得處中罪非不律儀故。又今但叙
T2251_.64.0229b21: 自所立。故云無缺支。一分。一分豈可關前
T2251_.64.0229b22: &MT10769;。又示與經部宗所立相反故。又光證正
T2251_.64.0229b23: 理者全誤也。彼通&MT10769;。此叙宗。故彼無遮一
T2251_.64.0229b24:
T2251_.64.0229b25: 五右經部諸師互相違故 二標條經部宗
T2251_.64.0229b26: 有三。初明不律儀。二例釋律儀。三善惡
T2251_.64.0229b27: 相反所由。婆沙百十七五左健馱羅國義同此
T2251_.64.0229b28:
T2251_.64.0229b29: 已説從彼未説當説 寶科名明得惡處
T2251_.64.0229c01: 中方便爲是。光除方便言非也。與前無別
T2251_.64.0229c02:
T2251_.64.0229c03: 五左於齋日月半月及年 光兩釋。初釋分句
T2251_.64.0229c04: 爲是。釋月半爲第十五日及月盡日非也。
T2251_.64.0229c05: 後分句非也。爲三齋月亦非也。舊論十一
T2251_.64.0229c06: 十七左曰。若齋日及半月一月中我當恒施
T2251_.64.0229c07: 他食
T2251_.64.0229c08: 六左有餘部説感墮罪 光十九右十三右
T2251_.64.0229c09: 爲經部。瑜伽四十一十八丁行事鈔上一八左
T2251_.64.0229c10: 竝同經部。略纂十六璟師云。如諸苾芻犯
T2251_.64.0229c11: 他勝處法。即棄捨別解脱戒者。如小乘中
T2251_.64.0229c12: 經部。上座部。正量部説等者。皆云捨。於三
T2251_.64.0229c13: 品纒中。隨起何纒犯初重罪即捨律儀。唯
T2251_.64.0229c14: 薩婆多師起三品纒犯他勝皆不捨戒。又
T2251_.64.0229c15: 表無表章云上座部。有部三纒。不失戒
T2251_.64.0229c16: 與璟
不同
感墮罪者。光寶竝言墮地獄罪 鈔
T2251_.64.0229c17: 篇數名報篇中之一
八左
云。初言波羅夷者。僧祇。
T2251_.64.0229c18: 義當極惡。三意釋之。一者退沒。由犯此戒。
T2251_.64.0229c19: 道果無分故。二者不共住。非失道而已。更
T2251_.64.0229c20: 不入二種僧數。三者墮落。捨此身墮在阿
T2251_.64.0229c21: 鼻地獄故。十誦云墮不如意處。薩婆多解
T2251_.64.0229c22: 云。由與魔鬪以犯此戒便墮負處資持記
云。僧
T2251_.64.0229c23: 祇墮義與此
不同
今云。此論已云感。定是墮地獄。
T2251_.64.0229c24: 故舊論十一十八右云感大燒然罪。又毘奈耶
T2251_.64.0229c25: 一云。乖涅槃性墮落崩倒。被他所勝不可
T2251_.64.0229c26: 救濟
T2251_.64.0229c27: 六左非犯一邊一切律儀 光記十九左如論
T2251_.64.0229c28: 不悉。寶疏十二左釋云一邊罪。隨機羯磨上
T2251_.64.0229c29: 二十
一右
云。四重罪云邊罪。此意。邊至極邊際義。
T2251_.64.0230a01: 四重極重罪故。又舊論曰。由動壞一處捨
T2251_.64.0230a02: 一切護。此不應然。準之唯約一多相對。或
T2251_.64.0230a03: 言一處者。四重處一處與一邊罪義不異
T2251_.64.0230a04:
T2251_.64.0230a05: 六左非犯餘罪有斷尸羅 光記爲例可也。僧
T2251_.64.0230a06: 殘罪等爲餘罪。寶疏十二左兩釋。初釋邊罪
T2251_.64.0230a07: 爲餘罪非也。與前段不異故。後釋不犯之
T2251_.64.0230a08: 餘爲餘罪。亦非也。今對四重。以僧殘等
T2251_.64.0230a09: 爲餘故。故舊論曰。犯別學處。餘學處斷無
T2251_.64.0230a10: 如此義
T2251_.64.0230a11: 薄伽梵説立他勝名 十誦二十一三十
四右
曰。
T2251_.64.0230a12: 若比丘於是四墮法。若作一一法是非比
T2251_.64.0230a13: 丘。非沙門。非釋子。失比丘法。如以下
引此文
T2251_.64.0230a14: 羅樹頭斷更不生不青不長不廣。比丘亦
T2251_.64.0230a15: 如是 他勝者。當墮法言。梵云波羅夷。四
T2251_.64.0230a16: 分律云。波羅夷譬如斷人頭不可復生。若
T2251_.64.0230a17: 犯此法不復成比丘
T2251_.64.0230a18: 七右依勝義苾芻 光二釋。初爲勝。寶亦爾
T2251_.64.0230a19: 也。後釋無害。而是穿義也。舊論云眞實比
T2251_.64.0230a20:
T2251_.64.0230a21: 七右律中自釋破戒苾芻 十誦一五左曰。若
T2251_.64.0230a22: 比者有四種。一者名字比丘。二者自言比丘。
T2251_.64.0230a23: 三者爲乞比丘。四破煩惱比丘。名字比丘者。
T2251_.64.0230a24: 以名爲稱。自言比丘者。用白四羯磨受具
T2251_.64.0230a25: 足戒。又復賊住比丘剃除鬢髮。被著袈裟。自
T2251_.64.0230a26: 言我是比丘。爲乞比丘者。從他乞食故。如
T2251_.64.0230a27: 婆羅門從他乞時亦言我是比丘。出家破煩
T2251_.64.0230a28: 惱比丘者。諸漏結縛煩惱衆生。能受後身生
T2251_.64.0230a29: 熟苦報生死往來相續因縁。若能知見斷如
T2251_.64.0230b01: 是漏。拔盡根本。如斷多羅樹頭畢竟不生
T2251_.64.0230b02: 已上有部毘奈耶一加白四羯磨圓具苾芻爲
T2251_.64.0230b03: 五。十誦合爲自言。然光寶唯約賊住解釋
T2251_.64.0230b04: 不順經意。亦背論文。律中者。正理作由律
T2251_.64.0230b05: 自釋。無中言。光寶牒亦爾也。舊論云。於毘
T2251_.64.0230b06: 奈耶中。是決判説。由字有無互通。乞匃。應
T2251_.64.0230b07: 音云。匃古艾切。蒼頡篇。乞行請求也。字體從
T2251_.64.0230b08: 人從亡。言人亡財物則行求匃也。破戒。正
T2251_.64.0230b09: 理亦爾。戒字惑形誤。舊論如律云破煩惱。
T2251_.64.0230b10: 光記釋四。各有兩釋。初中初釋爲勝。二中
T2251_.64.0230b11: 初釋順一途未盡。後釋非也。三中後釋順
T2251_.64.0230b12: 律文也。四中約律文相初釋爲是。若據義
T2251_.64.0230b13: 後釋亦爲是。寶疏同後釋
T2251_.64.0230b14: 七右此義中言非苾芻 此上教證。下理證。
T2251_.64.0230b15: 有二。初成自。後遮他。初成自意。名想唯名
T2251_.64.0230b16: 不受重。乞匃亦唯約乞食。破惑雖具受。定
T2251_.64.0230b17: 無有犯。於自稱中有二。賊住。具戒。今約
T2251_.64.0230b18: 白四羯磨受具自稱苾芻謂非苾芻 光記
T2251_.64.0230b19: 釋此義中兩釋。後釋爲善。以順文。釋非
T2251_.64.0230b20: 白四亦兩釋。初釋無失。而未全得論意。唯
T2251_.64.0230b21: 謂自稱賊住一邊。故後釋同前釋名想之
T2251_.64.0230b22: 又解而似順舊論云於此義中白四羯磨
T2251_.64.0230b23: 受戒説爲名比丘。今按。舊論文錯。應言説
T2251_.64.0230b24: 名爲自稱比丘當挍
他本
T2251_.64.0230b25: 七左僧祇食 光二十
二左
云。僧謂僧伽。此云衆。祇
T2251_.64.0230b26: 謂所有。僧伽所有名曰僧祇。即是衆所有食
T2251_.64.0230b27: 名僧祇食。今僧伽僧祇唯男女聲異。今屬所
T2251_.64.0230b28: 食故。囀女聲故。舊論譯云大衆食光釋似
T2251_.64.0230b29: 鑿空。僧伽僧祇僧衢無畏疏八(十
三右ヲ)翻衆
僧計
T2251_.64.0230c01: 彌陀
經文
隨求大心呪耶。竝皆梵偖促也
T2251_.64.0230c02: 毘訶羅 舊論譯云住處。光二十
二左
云。義翻爲
T2251_.64.0230c03: 寺。是所住處義 應音二十五十五左云。此云
T2251_.64.0230c04: 遊。謂僧遊履處也。此土以寺代之。有部律
T2251_.64.0230c05: 四十六亦云寺。無畏疏十一云。此云住處。
T2251_.64.0230c06: 或云寺
T2251_.64.0230c07: 七左大師依彼驅擯衆中 中含二十九十一
T2251_.64.0230c08: 瞻波經全三
紙半
説擯棄不淨比丘。廣説三喩。
T2251_.64.0230c09: 各喩終曰。大目犍連。若諸梵行知者。便作是
T2251_.64.0230c10: 念。是沙門汚指不
淨比丘
是沙門辱。是沙門憎。是
T2251_.64.0230c11: 沙門刺。知已便當共擯棄之已上實非苾芻
T2251_.64.0230c12: 稱苾芻者二句八字。光記稽古從
之迷也
屬上非也。
T2251_.64.0230c13: 寶疏屬下是也。何者。非經文故。者言是牒
T2251_.64.0230c14: 詞故。彼言所指不成故。是故舊論曰。非比
T2251_.64.0230c15: 丘自稱爲比丘。於此人比丘法何相。於此
T2251_.64.0230c16: 人言。當今彼字。豈可得入前段
T2251_.64.0230c17: 隨相是何體必應有 隨犯戒其苾芻相是
T2251_.64.0230c18: 有何。其體必應有。舊論云。相是相。雖爾不
T2251_.64.0230c19: 無比丘法
T2251_.64.0230c20: 以世尊汚道沙門 長含三七左佛答周那
T2251_.64.0230c21: 頌曰。如汝所問。沙門凡有四。志趣各不同。
T2251_.64.0230c22: 汝當識別之。一行道殊勝。二善説道義。三
T2251_.64.0230c23: 依道生活。四爲道作穢。能度恩愛刺。入涅
T2251_.64.0230c24: 槃。無疑超越人天路。説此道殊勝。善解第
T2251_.64.0230c25: 一義説道無垢穢。慈仁決衆疑。是爲善説
T2251_.64.0230c26: 道。善敷演法句。依道以自生。遥望無垢場。
T2251_.64.0230c27: 名依道生活。内懷於奸邪。外像如清白。虚
T2251_.64.0230c28: 誑無誠實。此爲道作穢。雜事三十七七右曰。
T2251_.64.0230c29: 有四沙門無第五。我今爲汝説次第。應知
T2251_.64.0231a01: 勝道及示道。淨道活命竝汚道。婆沙六十六
T2251_.64.0231a02: 六右配四人。是一端耳。準陀。舊論亦爾。長含
T2251_.64.0231a03: 云周那。又餘文云純陀。竝梵&T049271;促耳。光寶
T2251_.64.0231a04: 竝翻云稚小。應音翻爲妙義。光通凡夫沙
T2251_.64.0231a05: 有四釋。初二乃偏。第三備足。第四非也。違
T2251_.64.0231a06: 經論故
T2251_.64.0231a07: 八左亦捨少分殊勝善根 光二十
六左
以三因唯
T2251_.64.0231a08: 爲色界煗等四善根簡無色。以非殊勝故。
T2251_.64.0231a09: 此意少分即殊勝。寶疏十六右四善根皆爲殊
T2251_.64.0231a10: 勝簡上忍世第一云少分。今云。各有得失。
T2251_.64.0231a11: 光記簡無色爲得。不簡世第一等總爲四
T2251_.64.0231a12: 失也。寶亦簡世第一等爲得。不簡無色
T2251_.64.0231a13: 爲失。正理云煗等隨應取之也。然光但
T2251_.64.0231a14: 釋殊勝所簡略少分釋。寶釋少分略殊勝
T2251_.64.0231a15: 所簡
T2251_.64.0231a16: 九左有餘師説依表得故 光三十
一左
寶竝後師
T2251_.64.0231a17: 爲正。婆沙顛末叙健馱羅國。迦濕彌羅國
T2251_.64.0231a18: 兩義。皆以當國爲正。今兩師如次彼外國。
T2251_.64.0231a19: 當國。舊論十一二十
一右
初云有餘師説。次云毘
T2251_.64.0231a20: 婆沙師説是義不然等。既有破前義之語。
T2251_.64.0231a21: 論主意在後。光寶破正理。稱有別。叙倶
T2251_.64.0231a22: 舍師救竝同。光以害本國師爲失。寶疏
T2251_.64.0231a23: 十八左例善戒無中捨直得破。竝包取爲是。
T2251_.64.0231a24: 表無表章用正理義云。今大乘中雖無文
T2251_.64.0231a25: 判義亦應爾。若受戒時作永捨心即便永
T2251_.64.0231a26: 捨。若心勢捨至於明旦捨律儀時。還復相
T2251_.64.0231a27: 續。由彼惡思不永捨故
T2251_.64.0231a28: 九左一由受心斷壞 光三十
四左
引正理。受心中
T2251_.64.0231a29: 有作業者非也。寶爲正。彼意。正理初番約
T2251_.64.0231b01: 唯意樂捨。後番由作業乃捨意樂。竝是受
T2251_.64.0231b02: 心斷壞。此論且唯依不由作業受心。非與
T2251_.64.0231b03: 此論不別。而亦不相違
T2251_.64.0231b04: 九左二由勢力斷壞故 寶師會正理。婆
T2251_.64.0231b05: 沙異光解。寶最爲勝。正理以證前義故。
T2251_.64.0231b06: 不破此論故。問。正理意雖同文故來。而
T2251_.64.0231b07: 不遮軌範師。若爾何耶。答。彼因等起及限
T2251_.64.0231b08: 齊各別。此論亦約等起不遮之。而今唯約
T2251_.64.0231b09: 限齊明遮。勿混二門
T2251_.64.0231b10: 十右三由作業斷壞故 寶疏十九左解正理。及
T2251_.64.0231b11: 釋受心。作業爲優。光記三十
六左
問答有三解。
T2251_.64.0231b12: 就正理第一第三縁文。然正理第一縁作業。
T2251_.64.0231b13: 受心捨方便非作業捨。作強増業故。前劣
T2251_.64.0231b14: 業意樂即息。第三縁云期加行者。即期作
T2251_.64.0231b15: 業故。問。本非論意。三解何得順論。而一三
T2251_.64.0231b16: 差別實如初二釋。雜心釋受心云發心念。
T2251_.64.0231b17: 釋今第三云息身口行初釋
依怙
又上論五左
T2251_.64.0231b18: 處中得縁中云。由受謂自誓。由重行謂
T2251_.64.0231b19: 行善行惡第二釋
依怙
第三釋非也
T2251_.64.0231b20: 十右六由善根斷壞故 正理三十九(二
十一右)
有破。
T2251_.64.0231b21: 彼破意。今論標六由善根斷故。亂別解脱斷
T2251_.64.0231b22: 善捨。若爾加行義何可知。故改言六由依
T2251_.64.0231b23: 根斷。唯破此義未破不擧惡。故破中言
T2251_.64.0231b24: 説第六縁名爲斷善。不言何唯約善光未
T2251_.64.0231b25: 此意。謂破不
擧惡救釋非也
若作是説下破救。救意云。標
T2251_.64.0231b26: 言斷善。而意取斷善加行。故述釋云加行。
T2251_.64.0231b27: 破之云。若爾定共戒加行亦名定共。應成
T2251_.64.0231b28: 七縁。光記未得正理意。但謂破不擧惡
T2251_.64.0231b29: 救釋。二釋竝非非也 寶師破云不及不釋
T2251_.64.0231c01: 爲妙 疏於六下釋諸妨&MT10769;。大有四段。初辨
T2251_.64.0231c02: 表無表寛狹。明此論唯約無表。會婆沙百
T2251_.64.0231c03: 二十二五左通表無表。謂無表得必有表故。
T2251_.64.0231c04: 捨狹無表寛表隨捨。有表不發無表故。
T2251_.64.0231c05: 非捨表定捨無表。是故此論偏約無表。婆
T2251_.64.0231c06: 沙通約二。竝不相違。二然捨下明第六
T2251_.64.0231c07: 縁定是加行。闇破正理論。既是處中。雖言
T2251_.64.0231c08: 斷善。而加行捨。然正理破斷善言。失章意
T2251_.64.0231c09: 也。亦兼顯此論擧善顯惡。故雙云斷善斷
T2251_.64.0231c10:
T2251_.64.0231c11: 三又受下通得戒加行捨處中不善。應立得
T2251_.64.0231c12: 戒捨爲第七縁之&MT10769;。通意彼攝入第一縁
T2251_.64.0231c13: 受心捨故。不別立此。是則通正理七縁&MT10769;
T2251_.64.0231c14: 也。四捨別下勸示諸捨縁差別光三十八左
下廣分別
T2251_.64.0231c15: 如鹹鹵田 應音云。胡緘切。下力古切。説文
T2251_.64.0231c16: 鹵謂西方鹹地也。确薄之地也。天生曰鹵。人
T2251_.64.0231c17: 生曰鹽。鹽在東方。鹵在西方。釋名云。地
T2251_.64.0231c18: 不生物曰鹵。故字從西省下象鹽形也
T2251_.64.0231c19: 契經中言卵生龍等 有人云。四含無文。而
T2251_.64.0231c20: 處胎經四見。大乘所誦。非今所關也。或曰。
T2251_.64.0231c21: 瑞應經下。僧護經初丁見。予親讀文。具戒必
T2251_.64.0231c22: 非八戒也
T2251_.64.0231c23: 十一左半月八日 光四義第四爲正 婆沙
T2251_.64.0231c24: 百三十三十五左於半月八日。十四日。十五
T2251_.64.0231c25: 日。雜含四十十五右曰。於月八日。十四日。十
T2251_.64.0231c26: 五日
T2251_.64.0231c27: 此得妙行非得律儀 四分三十五二左曰。佛
T2251_.64.0231c28: 言。畜生於我法中無所長益。若未出家
T2251_.64.0231c29: 不得與出家受具足戒。若已與出家受具
T2251_.64.0232a01: 足戒當滅擯
T2251_.64.0232a02: 生無色界彼必非有 麟云。謂無色故現在
T2251_.64.0232a03: 無戒。有漏繋定故生上。不成下過未戒。
T2251_.64.0232a04: 不同無漏
T2251_.64.0232a05: 除中定無想 麟云。僻見故。暉鈔云。梵王起
T2251_.64.0232a06: 戒取故。無想外道居處。無無漏戒也
T2251_.64.0232a07: 十二右業有三種善惡無記 四含中未見全
T2251_.64.0232a08: 文。又集異門論三法所牒。經無擧此。蓋取
T2251_.64.0232a09: 義耳。雜含十八三右曰。善不善無記無知
T2251_.64.0232a10: 十二左豈不世尊名爲動故 將釋下二句。
T2251_.64.0232a11: 先問答經相違。此問也。此中初叙&MT10769;意。
T2251_.64.0232a12: 聖説此中下擧經以成其義。後由下三定下
T2251_.64.0232a13: 答也。約經意各別會。然光記聖説已下總
T2251_.64.0232a14: 屬答。若爾聖説言無用。爲動故之故亦徒
T2251_.64.0232a15: 然。舊論文勢亦屬問曰。爲不爾耶。佛世
T2251_.64.0232a16: 尊説三定有動。於中是覺是觀。所餘諸行
T2251_.64.0232a17: 諸聖説名動。廣説如經。約彼定有過失。故
T2251_.64.0232a18: 説如此。是三定等於不動經中。約能成不
T2251_.64.0232a19: 動善縁道。或説名不動。寶疏分文得經論
T2251_.64.0232a20: 意。此契經。中含五十烏陀夷經十右曰。烏陀
T2251_.64.0232a21: 夷比丘離欲。離惡不善之法。有覺有觀。離
T2251_.64.0232a22: 生喜樂。得初禪成就遊。聖説是此是言應
在聖上
T2251_.64.0232a23: 動。此中有覺有觀。是聖説移動。烏陀夷覺觀
T2251_.64.0232a24: 已息。内靜一心無覺無觀。定生喜樂。得第二
T2251_.64.0232a25: 禪成就遊。是聖説移動。若此得喜。是聖説
T2251_.64.0232a26: 移動。烏陀夷離於喜欲捨無求遊。正念正
T2251_.64.0232a27: 智而身體樂。謂聖所説聖所捨念樂住空。得
T2251_.64.0232a28: 第三禪成就遊。是聖説移動。若此説移動
T2251_.64.0232a29: 心樂。是聖説移動。依之等言等喜樂也
T2251_.64.0232b01: 十二左不動經中説名不動 中含十八淨不
T2251_.64.0232b02: 動道經七右曰。若我得大心成就遊。掩伏世
T2251_.64.0232b03: 間。攝持其心者。如是心便不生無量惡不
T2251_.64.0232b04: 善之法。增伺瞋恚及鬪諍等。謂聖弟子學時。
T2251_.64.0232b05: 爲作障礙。彼以是行以是學。如是修習而
T2251_.64.0232b06: 廣布。方便於處得心淨。於處得心淨已比
T2251_.64.0232b07: 丘者。或於此得入不動。光寶倶不動言
T2251_.64.0232b08: 謂牒前不動業。不爲經名。故光言若。寶
T2251_.64.0232b09: 云今言。是不檢經文之失。又舊論文經名
T2251_.64.0232b10: 明也
T2251_.64.0232b11: 十三右非此諸業此中名受 百十五二右
T2251_.64.0232b12: 四説。一決定感受。二不定。然感樂果局此
T2251_.64.0232b13: 業。餘不能感。故名順樂受業等。三亦不定。
T2251_.64.0232b14: 然樂能作餘所依止故。四益損等相似故。正
T2251_.64.0232b15: 理同第四説。此論同雜心。彼三三十
一左
云。受及
T2251_.64.0232b16: 衆具故。光記顯差別云又。寶疏二十
三左
直擧正
T2251_.64.0232b17: 理非也
T2251_.64.0232b18: 十三左有餘師説善無尋業 一百十五三左
T2251_.64.0232b19: 下地無有捨受異熟。有兩説。初説下地
T2251_.64.0232b20: 法麁。此受微細。下地不寂靜。此受寂靜。後
T2251_.64.0232b21: 説下地有情所起善業皆爲求樂受故起。
T2251_.64.0232b22: 無有希求不苦不樂受者。是故下地所有
T2251_.64.0232b23: 善業不感此受異熟。又四右中間定所有善
T2251_.64.0232b24: 業當言能感何受異熟。有四説。初説感初
T2251_.64.0232b25: 靜慮喜根異熟。第二説感初靜慮樂受異熟。
T2251_.64.0232b26: 第三説不感受異熟果。而能感色心不相應
T2251_.64.0232b27: 行。第四説下地亦有不苦不樂受異熟。而無
T2251_.64.0232b28: 評家。世親論師取第四説破餘師。初説喜
T2251_.64.0232b29: 根與第二師樂根大同故不別擧也
T2251_.64.0232c01: 本論言頗善無尋業 舊論十一(二
十五左)
曰。無覺
T2251_.64.0232c02: 善業。發智十一五右云。頗有業感心受非身
T2251_.64.0232c03: 耶。答。有謂。善無等業等者尋誤也光師云六
足。發智本
T2251_.64.0232c04: 論者
漫談
T2251_.64.0232c05: 十三左又本論説乃至廣説 發智十一十紙
T2251_.64.0232c06: 有三番文。今擧初番。後二番文云乃至廣
T2251_.64.0232c07: 説。彼云。又順樂受業心不相應行。順苦受業
T2251_.64.0232c08: 色。順不苦不樂受業心心所法。又
三番
順樂受
T2251_.64.0232c09: 業心心所法。順苦受業心不相應行。順不苦
T2251_.64.0232c10: 不樂受業色。此三番文竝證欲界有順非
T2251_.64.0232c11: 二業。然光記四十八
右終
云。此中引意。正取第二
T2251_.64.0232c12: 番中順不苦不樂受業心心所法爲證。既順
T2251_.64.0232c13: 不苦不樂受業感心心所法。故知定感捨受
T2251_.64.0232c14: 異熟圓暉
從之。
此釋謬也。今明業通局。何可證
T2251_.64.0232c15: 異熟果。復標已云下諸地亦有第三順非二
T2251_.64.0232c16: 業。結成云。由此證知。下地亦有順非二業。
T2251_.64.0232c17: 明知。證業若證第二番文何但不擧彼。而
T2251_.64.0232c18: 擧傍隱正。寶疏唯擧三番文耳爲是舊論
T2251_.64.0232c19: 十一(二
十五左)
頌曰。無前後報熟。由佛説三業。長行
T2251_.64.0232c20: 云。於經中由説此文。有三業果報熟。無前
T2251_.64.0232c21: 無後不有云云今云本論。是梵本異乎。然新
T2251_.64.0232c22: 論爲優。百十五初右曰。復有三業。謂順樂受
T2251_.64.0232c23: 業。順苦受業。順不苦不樂受業。問。何故作此
T2251_.64.0232c24: 論。答。爲欲分別契經義故。如契經説。順
T2251_.64.0232c25: 樂受等業。契經雖作是説。而不廣辨。正
T2251_.64.0232c26: 理論破此文證例發智次下三界業非前前
T2251_.64.0232c27: 後熟文婆沙爲試驗等通釋。如光寶返破。
T2251_.64.0232c28: 然正理師亦同此論。下地有捨業爲勝。顯
T2251_.64.0232c29: 二十一
(七左)
曰。然於下地中理應定有順非二
T2251_.64.0233a01: 業。如順正理廣辨
T2251_.64.0233a02: 十四右此業與受順樂受業 問中。體性別。
T2251_.64.0233a03: 寶疏。意思爲體。身語色爲體。故異爲正。光
T2251_.64.0233a04: 記唯約因果位非也。答中。有三釋。光記
T2251_.64.0233a05: 爲正。寶疏爲二釋。次徴後文。通徴中小科
T2251_.64.0233a06: 二釋。甚非也。或復相對大科分明。舊論竝云
T2251_.64.0233a07: 復次。故又正理四十(四
左)
 無中間所受義及徴
T2251_.64.0233a08: 釋。但擧前後兩義。故此三釋中。第一順益
T2251_.64.0233a09: 義。但是約因果。樂即受持業無異義。樂受
T2251_.64.0233a10: 之順。順樂受即業。依主持業可知。第二釋所
T2251_.64.0233a11: 領受義爲順。樂是能領受。釋名法如上。第
T2251_.64.0233a12: 三釋能感受義爲順
T2251_.64.0233a13: 十四左一自性順受乃至廣説 雜含十二
T2251_.64.0233a14: 一右曰樂觸縁生樂受。樂受覺時。如實知樂
T2251_.64.0233a15: 受覺。彼樂觸滅。樂觸因縁生受亦滅止清涼
T2251_.64.0233a16: 息沒。如樂受苦觸喜觸憂觸捨觸因縁生捨
T2251_.64.0233a17: 受。捨受覺時。如實知捨受覺。彼捨觸滅彼捨
T2251_.64.0233a18: 觸因縁生捨受亦滅止清涼息沒。中含二十
T2251_.64.0233a19: 十一右達梵行云覺樂覺時便知覺樂覺。
T2251_.64.0233a20: 覺苦覺時便知覺苦覺。覺不苦不樂覺時
T2251_.64.0233a21: 便知覺不苦不樂覺舊家受或云
痛云覺
T2251_.64.0233a22: 十四右二相應順受乃至廣説 前引雜含十
T2251_.64.0233a23: 十一右樂觸乃至苦觸等文是也。稽古下四右
T2251_.64.0233a24: 云。見雜含十三。彼十六左云。眼觸因縁生受。
T2251_.64.0233a25: 若苦若樂不苦不樂。今非彼文意故。舊論
T2251_.64.0233a26: 十一(二
十六左)
云。如經言應受樂觸
T2251_.64.0233a27: 十四右三所縁順受受所縁故 文有三。初
T2251_.64.0233a28: 標立。二引證。三由色下述成。雜含十三十四
T2251_.64.0233a29: 云。比丘眼見色。已覺知色而不覺色貪。
T2251_.64.0233b01: 我先眼識於色有貪。而今眼識於色無貪。
T2251_.64.0233b02: 如實知乃至耳鼻舌身意法亦如是説光兩釋
竝非也
T2251_.64.0233b03: 十四左四異熟順受乃至廣説 舊論十一(二
十六左)
T2251_.64.0233b04: 曰。四果報受。謂業受。如經言。現法受業。生
T2251_.64.0233b05: 受業。後受業。不定受業。中含三思經十六左云。
T2251_.64.0233b06: 世尊告諸比丘。若有故作業。我説彼必受
T2251_.64.0233b07: 其報。或現世受。或後世受。若不故作業。我説
T2251_.64.0233b08: 此不必受報。又分別大業經曰。此中異熟。所
T2251_.64.0233b09: 感果總名。順受者。順能順名業。受謂所感受
T2251_.64.0233b10: 果別名。能順受果名順受。依主釋。簡等流
T2251_.64.0233b11: 等。更云異熟。即順受異熟義。故下云業能
T2251_.64.0233b12: 招受異熟。然光記異熟兩字直名業體。三義
T2251_.64.0233b13: 竝非也。初異爲業。熟爲果。熟之異。次異熟
T2251_.64.0233b14: 二字倶名因持業釋。後爲果名。約有財。皆
T2251_.64.0233b15: 不可依也。問。此論及舊論引證約順現等
T2251_.64.0233b16: 四業。然婆沙百十五初左説此五受中云。異
T2251_.64.0233b17: 熟受者。如此中説順樂受業。順苦受業。順
T2251_.64.0233b18: 不苦不樂受業。於此五受中依異熟受而
T2251_.64.0233b19: 作此論。雜心三三十
二右
云。報受者。樂受等業。正
T2251_.64.0233b20: 理論四十五右云。如契經説。順樂受業乃至
T2251_.64.0233b21: 廣説。顯宗十一八右亦爾。何故相違。若此論
T2251_.64.0233b22: 現字樂字誤乎。答。順現等四業。及順樂受
T2251_.64.0233b23: 等三業。竝是異熟順受故。互無有妨。現字
T2251_.64.0233b24: 非樂誤。舊論明列順現等四業故。又解。
T2251_.64.0233b25: 現字蓋樂誤也。順現等四業。唯顯時定不定
T2251_.64.0233b26: 故。次段説故。結文約順樂受等故。非正示
T2251_.64.0233b27: 異熟如順樂受業等故。由此婆沙等諸論
T2251_.64.0233b28: 中。竝約順樂受業。然舊論具列順現等四
T2251_.64.0233b29: 業者。蓋後人之誤加蛇足。謂見順現錯本。
T2251_.64.0233c01: 於等言傍附餘三業。而誤入本文
T2251_.64.0233c02: 十四左五現前順受受於樂受 契經者。中
T2251_.64.0233c03: 含二十四。大經七右曰。阿&MT10769;若有覺樂覺者。
T2251_.64.0233c04: 彼於爾時二覺滅。苦覺。不苦不樂覺 彼於
T2251_.64.0233c05: 爾時唯覺樂覺。苦覺。不苦不樂覺所説廣説
T2251_.64.0233c06: 如是。又長含第十十五右大縁方便經出文
T2251_.64.0233c07: 與今不同。義是同也
T2251_.64.0233c08: 十五右非定受故立不定名 寶疏二十
七左
爲善。
T2251_.64.0233c09: 光記五十
四左
會合四業五業兩家非也
T2251_.64.0233c10: 十五右或有欲令合成五種 或有欲令言
T2251_.64.0233c11: 顯別師。故舊論十二初右云。復有餘師。婆沙
T2251_.64.0233c12: 亦云有餘師。寶疏二十
八右
廣出婆沙。令諸師別
T2251_.64.0233c13: 義得論意。光記五十
三左
明四五同異。大有二
T2251_.64.0233c14: 解。自評取後義同相似。今云。兩師別義
T2251_.64.0233c15:
諸論各別説故。何令同義。論下四業家
T2251_.64.0233c16: 爲善。而云。此唯顯時定不定。何於異熟
T2251_.64.0233c17: 可論定不定。光問答正理共許文。問。本
T2251_.64.0233c18: 謬見文。答。何可是。謂彼正理意不定。受業
T2251_.64.0233c19: 四業八業共許約時不定。何汝可立熟定時
T2251_.64.0233c20: 不定爲別業。文中如異熟等二句八字牒彼
T2251_.64.0233c21: 所立。時不定故下擧共許以破。全非謂前
T2251_.64.0233c22: 二句是共許。是正理意也。故正理文曰。若業
T2251_.64.0233c23: 於時分定。彼於異熟亦應決定。若於異
T2251_.64.0233c24: 熟名不定者彼。於時分亦應不定。由此
T2251_.64.0233c25: 理故。故定無八業。以於諸業中有不定義
T2251_.64.0233c26: 者應總立一順不定受。所以者何。義相似故。
T2251_.64.0233c27: 謂如熟定。時不定業。時不定故既共許爲順
T2251_.64.0233c28: 不定受。如是時定。熟不定業。熟不定故。何
T2251_.64.0233c29: 不許順不定受。故譬喩者於此義中安立
T2251_.64.0234a01: 八業。極爲雜亂。寶二十
九左
引長文而得意。
T2251_.64.0234a02: 寶疏爲優。然問謬見&MT10769;可擇。答中。共
T2251_.64.0234a03: 許者。必約自他。何但可約他。大科第二釋。
T2251_.64.0234a04: 謬彼正理共許文。而立此義。非中非也。彼
T2251_.64.0234a05: 共許言。即是破熟定。時不定。然却云不破。
T2251_.64.0234a06: 豈非謬。會評取文恨惜。又下文此中唯顯
T2251_.64.0234a07: 時定不定。唯者簡異熟。何可許約熟
T2251_.64.0234a08: 十五右有餘師説異熟果少 光記五十五
右終
T2251_.64.0234a09: 有餘經部師。正理云譬喩者。故婆沙無之。
T2251_.64.0234a10: 百十四十三左譬喩者説 乃至彼作是説。諸
T2251_.64.0234a11: 順現法受業不定於現法中受異熟果。若
T2251_.64.0234a12: 受者定於現法非餘。故名順現法受業。雜
T2251_.64.0234a13: 心三三十右云。譬喩者説乃至彼有説現法業
T2251_.64.0234a14: 不必現報。若熟者現法受非餘。此二文竝
T2251_.64.0234a15: 説約異熟四各有定不定。全非今義。百十
T2251_.64.0234a16: 十五左云。有説者順現法受業最勝。所以者
T2251_.64.0234a17: 何。近得果故。與今義旨別也
T2251_.64.0234a18: 十五右毘婆沙師不許此義 論主意朋有餘
T2251_.64.0234a19: 師。故有此標簡
T2251_.64.0234a20: 十五左譬喩者説亦有二種 舊論云譬喩
T2251_.64.0234a21: 部師。婆沙寶二十
八右引
譬喩師義即是也。彼婆沙後
T2251_.64.0234a22: 云有餘師説八業者亦是也。然雜心三三十
T2251_.64.0234a23: 云如是説者説八業等者。蓋錯誤乎
T2251_.64.0234a24: 十五左論曰順現四業相故 論主評三家
T2251_.64.0234a25: 中四業家。正理顯同此。唯者簡五八家約
T2251_.64.0234a26: 異熟論定不定。經文已説四種業。不説五
T2251_.64.0234a27: 八故。然光記誤會合四業五業兩家如先
T2251_.64.0234a28:
T2251_.64.0234a29: 十六右頗有四業倶時究竟 約容有非決
T2251_.64.0234b01: 定。問。三便及自作殺盜誑婬倶是根本罪。
T2251_.64.0234b02: 由何成現生後等四別
T2251_.64.0234b03: 答。婆沙百十四十五右云。問。頗有一時起三
T2251_.64.0234b04: 種業耶。答。有。謂先遣二使。斷生命。不
T2251_.64.0234b05: 與取後自行欲邪行。以此自究竟非由他
T2251_.64.0234b06: 故。若有如是種類法生。三業同時皆得究
T2251_.64.0234b07: 竟。於中初業於現法中受異熟果。第二業
T2251_.64.0234b08: 於無間生受。第三業於隨第三生已後諸
T2251_.64.0234b09: 生受異熟果。準彼先後言此論已言。據
T2251_.64.0234b10: 能發思前後。作現次等別
T2251_.64.0234b11: 十六右幾業能引先業引故 婆沙三説中。
T2251_.64.0234b12: 論主評取彼第二説。故立理證言現身同
T2251_.64.0234b13: 分先業引故。此理極然。由是正理。顯宗全
T2251_.64.0234b14: 同此論。更不擧異説。然光記五十
七左
兩釋。初
T2251_.64.0234b15: 釋爲勝。後釋非也。又光記引果同分。滿果命
T2251_.64.0234b16: 根。是舊疾。前記第三十八
左下
第六三十五
左下
云云 如
T2251_.64.0234b17: 寶疏三二十一
左下
三十七
右下
及今疏破
T2251_.64.0234b18: 十六右何界何趣餘皆得造 三界五趣未分
T2251_.64.0234b19: 別善惡。故言總開。分別善惡云別遮。惡
T2251_.64.0234b20: 業言餘。對善故。光記總開。如是句屬上非
T2251_.64.0234b21: 也。寶疏入下爲正。結生文故。故舊論十二
(二
T2251_.64.0234b22: 右)曰。此開。今更立遮。偈曰。地獄引善三
T2251_.64.0234b23: 十六右不退姓名一切處無遮 第五明凡聖
T2251_.64.0234b24: 諸地。明不退離染地。以顯有退未離染竝皆
T2251_.64.0234b25: 善惡四善。於中聖者退欲界及有頂有異。
T2251_.64.0234b26: 故次別明。婆沙百十四十八右具説。彼云。
T2251_.64.0234b27: 問。誰於何地造幾業。答。若諸異生生在
T2251_.64.0234b28: 欲界。未離欲界染。能造欲界四種善不善
T2251_.64.0234b29: 業。若已離欲界染。未離初靜慮染。若退法
T2251_.64.0234c01: 者。彼能造欲界四種業。能初靜慮三種業。
T2251_.64.0234c02: 除現有説
云云
若不退法者。彼能造欲界三種善
T2251_.64.0234c03: 業。除順次。能造初定三除現。若已離初定
T2251_.64.0234c04: 染。未離第二靜慮染等。如理可知。若生
T2251_.64.0234c05: 在初定。未離初定染等。彼廣説。若諸聖者
T2251_.64.0234c06: 生在欲界。未離欲界染等。亦思可知。此
T2251_.64.0234c07: 中異生不退下。重明造不造所以。有二。初
T2251_.64.0234c08: 明凡。後明聖。聖中初明不造。不退言已
T2251_.64.0234c09: 顯無更生。故唯説無生下地。異凡夫隨所
T2251_.64.0234c10: 下明生造業。準此異生造三可知。有云。此
T2251_.64.0234c11: 文通凡聖者非也。但明二業故由此。舊論
T2251_.64.0234c12: 十二(二
左)
曰。偈曰。聖不造餘報。釋曰。堅言流
T2251_.64.0234c13: 此句。若聖人於此地。已得離欲。無復退墮。
T2251_.64.0234c14: 不能造二業。謂生報及後報。何以故。此人
T2251_.64.0234c15: 不能更感下地生故。但能造現報業及不
T2251_.64.0234c16: 定報業。於隨現生處。問。異生不退離染已
T2251_.64.0234c17: 無順次。亦可無順後。答。不退性故。離染
T2251_.64.0234c18: 故。第二生不來此。故無順次。然未永離
T2251_.64.0234c19: 故。後還生下。故有順後
T2251_.64.0234c20: 十六右然諸聖者如後當辨 退離欲界不
T2251_.64.0234c21: 還果者。不造欲界生後二業。而容有造初
T2251_.64.0234c22: 定已上諸業。未離染故。退離有頂染阿羅
T2251_.64.0234c23: 漢果者。不造諸地二業。已離染故。此二於
T2251_.64.0234c24: 當生。必證本果故。如後者。論二十五八右
T2251_.64.0234c25: 具釋。麟記退有頂者。不造有頂二業者
T2251_.64.0234c26: 誤也
T2251_.64.0234c27: 十六左論曰二十二業 寶三十
二左
曰。色界中有
T2251_.64.0234c28: 既有善心。故知亦造順現業然無諸住略
T2251_.64.0234c29: 而不論。光記但言略。不云所由未可
T2251_.64.0235a01: 十六左住中有位定不定業 釋住中有造
T2251_.64.0235a02: 業二十二相。準之應知餘十位。婆沙百十
T2251_.64.0235a03: 二十
二右
中有二十二次文云。住羯剌藍位能
T2251_.64.0235a04: 造二十種業。謂除中有業二。乃至住衰老
T2251_.64.0235a05: 位能造二本非
三作
業。謂則老位定及不定業
T2251_.64.0235a06: 十六左應知如是業所引故 二釋下兩句
T2251_.64.0235a07: 有三。初釋第三句。餘十一是不定業攝 理
T2251_.64.0235a08: 在絶言。故略不説。二由類下釋第四句。
T2251_.64.0235a09: 示所由。類者。謂人是中有本有倶人類。狗是
T2251_.64.0235a10: 中本倶狗類。故正理云人等類非趣非生。
T2251_.64.0235a11: 類同分與無差別。但表遮異。謂此下別釋。
T2251_.64.0235a12: 自類十位者。光記云自類生有。圓暉從此。
T2251_.64.0235a13: 正文云。若欲指位應云本有。何云生有
T2251_.64.0235a14: 耶。今云。正理論云。以約趣
T2251_.64.0235a15: 有生有異故。準彼光記云生有。又婆沙百
T2251_.64.0235a16: 十四二十
二右
云。問。若中有位所造諸業。至本有
T2251_.64.0235a17: 位。受異熟者。此業當言是順現法受順
T2251_.64.0235a18: 次生受耶。答。此是順現法受業非順次生
T2251_.64.0235a19: 受所以者何。中有本有總衆同分。無差別
T2251_.64.0235a20: 故。此論第九初右頌云。此一業引故。如當
T2251_.64.0235a21: 本有形。長行云。若業能引當所往趣本有
T2251_.64.0235a22: 彼業即招能往中有。故此中有若往彼趣。即
T2251_.64.0235a23: 如所趣當本有形。依此自類本有。況十位
T2251_.64.0235a24: 是本有位。非生有位。生有者。論八十三左云。
T2251_.64.0235a25: 生者當來所應至處。依所至義。建立生名。
T2251_.64.0235a26: 所引異熟究竟分明。是謂當來所應至處。然
T2251_.64.0235a27: 正理。中生異者。四有相望中有非趣。餘三
T2251_.64.0235a28: 趣攝。又中有化生。餘胎生。據此義約中生
T2251_.64.0235a29: 本死次便。非必釋自類十位。寶疏。此論
T2251_.64.0235b01: 云中生一同分者。中有二字傍註亂入也。論
T2251_.64.0235b02: 無之故。非問意故。而如文正文
及湛惠
引用者無
T2251_.64.0235b03: 眼目也。三由此下結上通妨。現受業無
T2251_.64.0235b04: 引業力故。但云順生等。前中有位所造十
T2251_.64.0235b05: 一。故爲順現攝。今中有同分能感過去引業。
T2251_.64.0235b06: 故云順生等
T2251_.64.0235b07: 十七左聞有黄門事亦非一 出雜寶藏經
T2251_.64.0235b08: 第三。婆沙百十四十二左昔健馱羅國迦膩色
T2251_.64.0235b09: 迦王有一黄門。恒賢内事。見五百牛將去
T2251_.64.0235b10: 其種。以財救此牛。善業力故。即復男身。王
T2251_.64.0235b11: 聞驚喜厚賜珍財。博授高官。又西域記一
T2251_.64.0235b12: 屈支國舊龜
茲國
先王深敬三寶。觀禮聖跡。命
T2251_.64.0235b13: 母弟攝知留事。其弟竊自割勢封之金函
T2251_.64.0235b14: 上王。而言。王迴駕之日乃可開發。王之還
T2251_.64.0235b15: 也。有搆禍者。曰。弟婬亂中宮。王聞怒欲置
T2251_.64.0235b16: 嚴刑。弟曰。願開金函。王開觀乃斷勢也。弟
T2251_.64.0235b17: 曰。懼有讒禍。割勢自明。今果有徴。願垂
T2251_.64.0235b18: 照覽。王弟後遇五百牛欲事刑腐。惟念以
T2251_.64.0235b19: 財贖此群牛。以慈善力。男形漸具。與婆
T2251_.64.0235b20: 沙其事相似。而本起各別。冠註者令一同
T2251_.64.0235b21: 誤也。又婆沙十一左昔憍薩羅國勝軍王女
T2251_.64.0235b22: 具十八醜。厚俸珍財。送長者子財位喪失
T2251_.64.0235b23: 者。長者子慚恥出則關鑰。親知莫見諸密友
T2251_.64.0235b24: 怪遂共立約。却後七日各將室家會某園
T2251_.64.0235b25: 林歡娯。若違者當罰金錢五百。至第七日
T2251_.64.0235b26: 皆如所約。惟長者子不將婦來。自恃財富
T2251_.64.0235b27: 任罰多少。其婦獨在家。自責自恨。我宿何
T2251_.64.0235b28: 罪受此惡身。衆人皆樂。惟我獨苦。不如早
T2251_.64.0235b29: 死。一心念佛。便欲自害。佛知時至。則於其
T2251_.64.0235c01: 前踊出。女見如來。深生悲喜。以慇淨心。
T2251_.64.0235c02: 觀佛相好。善業力故。須臾變身。猶如天女
T2251_.64.0235c03: 倍増。又共恒叉尸羅國有一女人。詣無憂
T2251_.64.0235c04: 王所起靈廟。以手掃除狗糞有佛座前。此
T2251_.64.0235c05: 善業故遍體生香。如栴檀。口中常出青蓮
T2251_.64.0235c06:
T2251_.64.0235c07: 十七左或生此地不受異熟 釋下三句有
T2251_.64.0235c08: 二。此初正釋。正理論四十(十
五右)
曰。或有餘業亦
T2251_.64.0235c09: 得現果。謂生此地。永離此地染。於此地中。
T2251_.64.0235c10: 諸善不善業。必應現受。不重生故。如阿羅
T2251_.64.0235c11: 漢及不還者。未離染時已造彼業。令離染
T2251_.64.0235c12: 故。成現法受。彼是何業。謂異熟定。應知此
T2251_.64.0235c13: 中所説業者。是異熟定非時定業顯宗二十一
(十二左)全
T2251_.64.0235c14: 準言此中所説異熟定非時定業。有部宗
T2251_.64.0235c15: 意。經所説四業唯約時定不定。故前言此
T2251_.64.0235c16: 中唯顯時定不定。釋經四業故正理
亦爾
然汎論
T2251_.64.0235c17: 業。有二種。一時定不定。二果定不定。故兩
T2251_.64.0235c18: 處言此中等。然光寶釋此文。云不定業中
T2251_.64.0235c19: 定。未免脱五業八業之執。故致此誤也。
T2251_.64.0235c20: 二若有下簡亂有二。初釋生後定業無永離
T2251_.64.0235c21: 染故非現果。後若於下釋位果竝不定者永
T2251_.64.0235c22: 離染必不受果
T2251_.64.0235c23: 頌於佛上首僧 光二釋。第一羅漢等爲僧。
T2251_.64.0235c24: 佛上首之僧依主釋。後依正理三十八十一左
T2251_.64.0235c25: 佛爲僧。圓暉。寶疏同後義。湛惠初義爲正。
T2251_.64.0235c26: 大乘亦爾。瑜伽六十十二左曰。謂阿羅漢及佛
T2251_.64.0235c27: 爲首大苾芻僧。如是名爲田廣大性。對法
T2251_.64.0235c28: 四左云。又於佛爲上首僧中。造善惡業。
T2251_.64.0235c29: 必得現異熟。今云。今論佛即爲僧。其聲聞
T2251_.64.0236a01: 僧下別出預流羅漢等故。如彼瑜伽於田
T2251_.64.0236a02: 總爲五種。故佛與羅漢合爲大苾芻。今開
T2251_.64.0236a03: 爲六種。學者勿混。故舊論十二(四
右)
曰。若總
T2251_.64.0236a04: 説大比丘衆。以佛爲現前上首。若約人差
T2251_.64.0236a05: 別有五。又正理所擧契經。佛上首僧説
T2251_.64.0236a06: 名僧田故。今非三寶分別故。由此雋師釋
T2251_.64.0236a07: 瑜伽云。佛於一切賢聖中爲上首僧。問。
T2251_.64.0236a08: 佛爲僧攝餘亦有。答。亦有。謂宗輪論八十
三左
T2251_.64.0236a09: 地部本宗同義云。僧中有佛。故施僧者便
T2251_.64.0236a10: 獲大果。非別施佛。優婆塞戒經五十三右
T2251_.64.0236a11: 釋摩訶衍論一十六
成實論三十二左摩醯舍婆
T2251_.64.0236a12: 道人佛在僧數。成實論師不許之也
T2251_.64.0236a13: 二從無諍等 論二十七七右具説。是阿羅漢
T2251_.64.0236a14: 觀有情苦由煩惱生等。治三諍中煩惱諍。
T2251_.64.0236a15: 正理七十五七右
T2251_.64.0236a16: 得勝轉依 光二釋。初釋爲勝。何者對斷
T2251_.64.0236a17: 惑所得轉依。是即見道無漏智云轉依。簡
T2251_.64.0236a18: 有漏智斷得。故云勝。舊論十二(四
左)
曰若人出
T2251_.64.0236a19: 四諦觀。見諦所破惑滅盡無餘故。新得轉
T2251_.64.0236a20: 依。雖所得轉依是見道無漏。出時淨身是預
T2251_.64.0236a21: 流依身。次修道亦準此可知
T2251_.64.0236a22: 十九右異熟果中感受業異 發智十一五右
T2251_.64.0236a23: 云。頗有業感身受非心耶。答。有。謂不善
T2251_.64.0236a24: 業。頗有業感心受非身耶。答。有。謂善無尋
T2251_.64.0236a25: 業。頗有業感身心受耶。答。有。謂善有尋業。
T2251_.64.0236a26: 婆沙百十五九左具釋。今論同彼。是對法所
T2251_.64.0236a27: 説非佛説。故云許也。善有尋業通感身心
T2251_.64.0236a28: 受。義準可知。故不言。光非所問者。似
T2251_.64.0236a29: 是未盡
T2251_.64.0236b01: 十九右身受必與尋伺倶故 舊論亦曰與覺
T2251_.64.0236b02: 觀倶。前論二七左云。五識唯尋伺。意身受
T2251_.64.0236b03: 尋伺二法。必不離而倶。今唯無尋地無彼。正
T2251_.64.0236b04: 理論約伺與中定同。唯約尋説所由
T2251_.64.0236b05: 諸不善業如前已辨 釋第三句有三。初
T2251_.64.0236b06: 正示。二以善下所由。業受業。鮮本。及正理。
T2251_.64.0236b07: 顯宗。舊論竝作苦爲正。下業受亦爾。三心
T2251_.64.0236b08: 倶下通妨。問。頌云惡。長行云不善。是名
T2251_.64.0236b09: 局欲界。若爾初靜慮應無身受。答。對善
T2251_.64.0236b10: 云不善。不必局欲界。欲界初定有五識三
T2251_.64.0236b11: 識。有身受故
T2251_.64.0236b12: 十九右有情心狂北洲在欲 舊論云。若爾
T2251_.64.0236b13: 衆生有顛狂。此顛狂於何心有。復由何因
T2251_.64.0236b14: 乃至何衆生有狂亂心。顯宗二十一十四右
T2251_.64.0236b15: 曰。若執憂根定非異熟。諸有情類。所發心
T2251_.64.0236b16: 狂在何識中。何因所感。依何處起非異熟
T2251_.64.0236b17: 正理
亦同
光爲小科爲是。寶疏爲大科第六不
T2251_.64.0236b18: 可也。此中有三問。頌中初句答初問。中二
T2251_.64.0236b19: 句答第二問。第四句答第三問
T2251_.64.0236b20: 十九左由五因故有情心狂 百二十六九右
T2251_.64.0236b21: 兩説。一四因。二五因増憂。今依後説。正理。
T2251_.64.0236b22: 顯宗同之。更無異説
T2251_.64.0236b23: 四由乖違故致心狂 婆沙百二十六九右
T2251_.64.0236b24: 云。謂有多食胡桃麻子苣勝等時發熟風
T2251_.64.0236b25: 等。大種乖反心便狂亂。今云乖適。婆沙云
T2251_.64.0236b26: 乖反。頌疏云乖違。舊論十二(六)云。不調適。
T2251_.64.0236b27: 下論十七八左云。離間語者。親友乖穆。彼舊
T2251_.64.0236b28: 論云。親友不和穆。故知乖違安適言乖
T2251_.64.0236b29: 適乖反和穆云乖穆
T2251_.64.0236c01: 十九左若在意識非異熟耶 此問意。初擧
T2251_.64.0236c02: 初句意識。成心受義心受應異熟故
云如何心受
復許下
T2251_.64.0236c03: 擧第一因成異熟義。是不解問。如何下躡
T2251_.64.0236c04: 十九右云心倶憂根非異熟。&MT10769;前後相違」
T2251_.64.0236c05: 二十右心便失念故説爲狂 舊論。正理。顯宗
T2251_.64.0236c06: 竝云失念。論四六右釋品類足十大煩惱中
T2251_.64.0236c07: 云。染汚念名爲失念。然今四句中。不染汚
T2251_.64.0236c08: 唯爲狂。若爾違常意爲失念。非彼失念心
T2251_.64.0236c09: 所也。故舊論云。心狂亂不自在失念
T2251_.64.0236c10: 二十右如是心狂對於心亂 此二自性何。謂
T2251_.64.0236c11: 心狂大地法中念爲體。通染不染。心亂大地
T2251_.64.0236c12: 法定爲體。唯染汚。故論四六右云。染汚等持
T2251_.64.0236c13: 名爲心亂
T2251_.64.0236c14: 二十右謂欲天心世傳有文 下別釋有二。
T2251_.64.0236c15: 初示非聖狂。二辨聖者差別。初中亦二。初
T2251_.64.0236c16: 示天及人鬼畜。後明地獄。地獄中有三。初
T2251_.64.0236c17: 總。二別。三證世文。況人惡趣者。唯鬼畜
T2251_.64.0236c18: 二。以別明地獄故。舊論十二曰況於人畜生
T2251_.64.0236c19: 鬼神道中。地獄衆生云云光云三惡趣非也。
T2251_.64.0236c20: 問。婆沙百二十六云。地獄無。心常亂故。心
T2251_.64.0236c21: 狂亂者。謂時非恒。今爲同彼不。答。義全
T2251_.64.0236c22: 同彼。於了是非有此心狂。地獄已不了。
T2251_.64.0236c23: 故無此心狂
T2251_.64.0236c24: 欲界聖中證法性故 下明聖者差別爲
T2251_.64.0236c25: 二。初辨聖中除佛。餘唯有第四。此中無有
T2251_.64.0236c26: 者。明本爾也。然鮮本。及正理。顯宗。光記。頌
T2251_.64.0236c27: 疏作容有爲正。二無異熟下明餘四因
T2251_.64.0236c28: 二十左諂曲類故 舊論云。邪曲性類故 論
T2251_.64.0236c29: 二十一四左釋諂云。諂謂心曲。諸見等流。如
T2251_.64.0237a01: 言何曲謂諸惡見 與正理同也。又正理
T2251_.64.0237a02: 四十(十
九左)
更有兩番三業云。又眞直道謂八聖
T2251_.64.0237a03: 支。能障彼生三業名曲。眞實無病謂永涅
T2251_.64.0237a04: 槃。障證彼因三業名穢。依外道見。於佛
T2251_.64.0237a05: 教中障淨信心不信名濁。以能擾濁淨信
T2251_.64.0237a06: 心故。從彼所起三業名濁。又墮斷常。違
T2251_.64.0237a07: 處中行。從彼所起身語意業違直道義。故
T2251_.64.0237a08: 立曲名。由損減見所起諸業能穢淨法故
T2251_.64.0237a09: 立穢名。穢名必依極穢義。故薩迦耶見所起
T2251_.64.0237a10: 諸業能障無我眞實淨見。依障淨義故立
T2251_.64.0237a11: 濁名顯宗
全同
T2251_.64.0237a12: 阿毘達磨倶舍論法義卷第十五終
T2251_.64.0237a13:
T2251_.64.0237a14:
T2251_.64.0237a15:
T2251_.64.0237a16: 阿毘達磨倶舍論第十六法義
T2251_.64.0237a17:  豐山寓居沙門釋快道記 
T2251_.64.0237a18: 初右又經中説能盡諸業 中含二十七十二
T2251_.64.0237a19: 達梵行經文有人。雜含三十七(十八丁)又出者
非也。彼説但説黒黒報白白報故
T2251_.64.0237a20: 頌曰黒白倶非 初二句標。下四句釋。集
T2251_.64.0237a21: 異門足七九右曰。四業者。一黒黒異熟業。二
T2251_.64.0237a22: 白白異熟業。三黒白黒白異熟業。四非黒非
T2251_.64.0237a23: 白無異熟業。能盡諸業。黒黒者。初黒是
T2251_.64.0237a24: 因。次黒即果。下皆準此。黒之黒依主。黒黒
T2251_.64.0237a25: 即異熟持業。黒黒異熟之業亦依主。白白異
T2251_.64.0237a26: 熟業亦爾。第三黒與白相違釋。第四亦非黒。
T2251_.64.0237a27: 亦非白。亦無異熟。亦業。亦能盡諸業竝皆
T2251_.64.0237a28: 持業釋
T2251_.64.0237a29: 論曰黒黒等四 光三解。第二爲勝。業與
T2251_.64.0237b01: 果倶性不同。唯前三故。第四無果。故約能
T2251_.64.0237b02: 所治。寶疏。頌疏。同光第二。然寶疏。初性不
T2251_.64.0237b03: 同爲三爲是後云性類不同分爲四業者。
T2251_.64.0237b04: 何忽參差
T2251_.64.0237b05: 初左諸不善業不可意故 婆沙百十四初左
T2251_.64.0237b06: 兩説。今依後説。正理四十一
(初左)
曰。諸不善業
T2251_.64.0237b07: 一向名黒。以具染汚黒不可意黒故。異熟
T2251_.64.0237b08: 亦黒。不可意故。今於業示染一邊
T2251_.64.0237b09: 傳説若處有處亦説 此答中有二。初擧
T2251_.64.0237b10: 對法師義。論主不信。故云傳説。後然經下。
T2251_.64.0237b11: 論主依經。成無色亦名白。婆沙百十四初左
T2251_.64.0237b12: 有九説。一應説無色。不説略。二影顯彼此
T2251_.64.0237b13: 業同故。三約中生二有具不具。四約色非
T2251_.64.0237b14: 色二異熟具不具。五約色非色二業。六約三
T2251_.64.0237b15: 業具缺。七約五蘊。色皆具。無色缺色。八約
T2251_.64.0237b16: 十業道無色唯意三。九約二淨二明白具缺。
T2251_.64.0237b17: 此中初二無色許白。後七不許。有部宗中後
T2251_.64.0237b18: 七隨應。舍利子集異門九十二右約色界説
T2251_.64.0237b19: 白白業故。由此雜心三三十
三左
用中生二有。三
T2251_.64.0237b20: 業。五蘊。十業。四説。正理四十一初左初示擧
T2251_.64.0237b21: 初顯後義。次依二明。二有。三業。十業道四
T2251_.64.0237b22: 説。不入無色也。今約第三第六兩説。後
T2251_.64.0237b23: 中光釋爲是。寶疏總屬下。爲黒白業釋謬
T2251_.64.0237b24: 也。舊論十二(七
左)
云。有餘師云。此亦於餘經中
T2251_.64.0237b25: 説。成實論八二十
七右
四業品同之曰。隨以何
T2251_.64.0237b26: 業生無苦惱處。如色無色界及欲界人天少
T2251_.64.0237b27: 分。大乘亦爾。對法論八四左云。白白異熟
T2251_.64.0237b28: 者。謂三界善業。伽六十六七右亦爾。正理
T2251_.64.0237b29: 通此經云。而契經中有説靜慮。無量。無色。
T2251_.64.0237c01: 皆名白白異熟業者。彼據純淨可意異熟。
T2251_.64.0237c02: 通立白名。然彼契經非了義經。以於上界
T2251_.64.0237c03: 四蘊五蘊一切善法説業名故。諸異熟因
T2251_.64.0237c04: 由業所顯。故非業者亦立業名。證知彼經
T2251_.64.0237c05: 非了義説。今彈云。彼經説但彼諸善業。云
T2251_.64.0237c06: 皆名故。不言一切善法皆名等
T2251_.64.0237c07: 初左欲界善業名爲黒白 下三釋頌欲界善
T2251_.64.0237c08: 及名倶言。稽古下五右從然契經至名爲黒
T2251_.64.0237c09: 白。總謂經文。此二句出未考部者。蓋迷國
T2251_.64.0237c10: 訓。泥寶疏釋也
T2251_.64.0237c11: 此黒白名依相續立 光四釋。第二爲正。雜
T2251_.64.0237c12: 心三三十
三左
云。又一身中。二種業可得。亦二種
T2251_.64.0237c13: 報。是故如是説。婆沙百十四五左云。問。無
T2251_.64.0237c14: 有一業亦黒亦白。何故名黒白白白異熟
T2251_.64.0237c15: 業耶。答。爲欲顯示一依止中。一相續中。
T2251_.64.0237c16: 受二種業所感異熟一黒二白
T2251_.64.0237c17: 初左不善業果惡勝善故 光已離欲問答
T2251_.64.0237c18: 有兩釋。今云。全離欲不造欲新業。若分離
T2251_.64.0237c19: 欲據殘結邊造此。故與未離欲其雜義同。
T2251_.64.0237c20: 光二釋竝非也
T2251_.64.0237c21: 二右以佛於彼無覆無記 以經論無漏爲
T2251_.64.0237c22: 白。成非白密意説。本論者。品類足六九右曰。
T2251_.64.0237c23: 有罪法云何。謂不善。及有覆無記法。無罪法
T2251_.64.0237c24: 云何。謂善。及無覆無記法。黒白法。有覆無記
T2251_.64.0237c25: 法。順退。非順退法亦爾。既諸善云白法。無
T2251_.64.0237c26: 漏是善故。無覆無記句。同文故來
T2251_.64.0237c27: 二右四法智忍 見道十五心中。七智不斷
T2251_.64.0237c28: 惑。解脱道故。八忍之中。四類忍斷上界惑。
T2251_.64.0237c29: 今唯論欲界純黒。故但四法忍
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