飾宗義記卷第二

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四分律疏飾宗義記目次	4	X42n0733_p0001a04
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卷第一本末	6	X42n0733_p0001a06
不傳	7	X42n0733_p0001a07
卷第二本	8	X42n0733_p0001a08
自疏本文初至第四所被分別門	9	X42n0733_p0001a09
卷第二末	10	X42n0733_p0001a10
自第五釋緣多少門至受體已竟	11	X42n0733_p0001a11
卷第三本	12	X42n0733_p0001a12
自解律題名至十二部經釋第一辨相釋名	13	X42n0733_p0001a13
卷第三末	14	X42n0733_p0001a14
自第二總明體性至四波羅夷法婬戒第一	15	X42n0733_p0001a15
卷第四本	16	X42n0733_p0001a16
自婬戒之餘結戒六門義至盜戒第二	17	X42n0733_p0001a17
卷第四末	18	X42n0733_p0001a18
自殺戒第三至十三僧伽婆尸沙法有主房戒第	19	X42n0733_p0001a19
七	20	X42n0733_p0001a20
卷第五本	21	X42n0733_p0001a21
自無根謗戒第八至三十尼薩耆波逸提法先解	22	X42n0733_p0001a22
長衣戒第一	23	X42n0733_p0001a23
卷第五末	24	X42n0733_p0001a24
自離衣宿戒第二至迴僧戒第三十	25	X42n0733_p0001b01
卷第六本	26	X42n0733_p0001b02
自九十單波逸提法初戒至第五十八戒	27	X42n0733_p0001b03
卷第六末	28	X42n0733_p0001b04
自同第五十九戒至第二分一百七十八單波逸	29	X42n0733_p0001b05
提法	30	X42n0733_p0001b06
卷第七本	31	X42n0733_p0001b07
釋受戒犍度第一	32	X42n0733_p0001b08
卷第七末	33	X42n0733_p0001b09
釋受戒犍度之餘別轉文四已下	34	X42n0733_p0001b10
卷第八本	35	X42n0733_p0001b11
自說戒犍度第二至第三分自恣犍度第四	36	X42n0733_p0001b12
卷第八末	37	X42n0733_p0001b13
自皮革犍度第五至瞻波犍度第十	38	X42n0733_p0001b14
卷第九本末	39	X42n0733_p0001b15
不傳	40	X42n0733_p0001b16
卷第十本	41	X42n0733_p0001b17
自尼犍度第十七至第四分雜犍度第二十如是	42	X42n0733_p0001b18
我聞之釋	43	X42n0733_p0001b19
卷第十末	44	X42n0733_p0001b20
自一時釋至畢	45	X42n0733_p0001b21
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四分律疏飾宗義記目次(終)	47	X42n0733_p0001b23
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飾宗義記卷第二本	52	X42n0733_p0001c04
嵩缶鎮國道場沙門　賓　作	53	X42n0733_p0001c05
將解本文。仰依先章著述。凡欲開發經題。須為三要。	54	X42n0733_p0001c06
言三要者。第一舉宗攝教。第二知教旨歸。第三正釋	55	X42n0733_p0001c07
律初題目。然以文義星羅。卒尋難曉。自非束攬。詮旨	56	X42n0733_p0001c08
難通。故欲釋文。先為三要。是則三要。以束攬為義也。	57	X42n0733_p0001c09
疏釋三要。初略。後廣。就略釋中。第一言舉宗攝教者。	58	X42n0733_p0001c10
復開為三。第一立藏差別。第二翻名釋義。第三正辨	59	X42n0733_p0001c11
相攝。問依義立三藏別耶。答舉宗攝教。立藏差別。謂	60	X42n0733_p0001c12
於此中聖教雖眾。略要三種。第一修多羅藏。第二毗	61	X42n0733_p0001c13
尼藏。第三阿毗曇藏。故成三藏。	62	X42n0733_p0001c14
言舉宗攝教者。經律論文。各詮三學。隨文釋藏。混雜	63	X42n0733_p0001c15
無分。故舉正宗攝為藏教。以兼從正。相別歷然。故即	64	X42n0733_p0001c16
章云。此律所明。兼詮定慧。今以宗求。其唯戒學。由此	65	X42n0733_p0001c17
准知。經唯定學。兼詮戒慧。論唯慧學。兼詮戒定。此即	66	X42n0733_p0001c18
義同婆沙第一。如彼文云。如是三藏有何差別。或	67	X42n0733_p0001c19
有說者。無有差別。所以者何。一切佛教。從一智海之	68	X42n0733_p0001c20
所生故。隨一覺池之所出故。等力無畏所攝受故。同	69	X42n0733_p0001c21
一大悲所等起故。復有說者。亦有差別。且名即差別。	70	X42n0733_p0001c22
謂此名素怛纜。此名毗柰耶。此名阿毗達磨。復次依	71	X42n0733_p0001c23
處亦有差別。謂若依增上心論道。是素怛纜。若依增	72	X42n0733_p0001c24
上戒論道。是毗柰耶。若依增上慧論道。是阿毗達磨。	73	X42n0733_p0002a01
問於一切中一切可得。謂素怛纜中。亦有增上戒增	74	X42n0733_p0002a02
上慧論道(餘二亦爾)。如是三藏。應無差別	75	X42n0733_p0002a03
。答依增勝說。謂	76	X42n0733_p0002a03
素怛纜中。依增上心論道勝(餘二准說)。有	77	X42n0733_p0002a04
作是說。素怛纜	78	X42n0733_p0002a04
中。依增上心論道。是素怛纜。依增上戒論道。即毗奈	79	X42n0733_p0002a05
耶。依增上慧論道。即阿毗達磨(餘二准說)	80	X42n0733_p0002a06
。故由依處。亦有	81	X42n0733_p0002a06
差別(更有多釋。不繁具之)。今此章中。舉	82	X42n0733_p0002a07
宗攝教。立藏差別。即同	83	X42n0733_p0002a07
婆沙依增勝說。宗者尊也。勝也。主也。即是婆沙增勝	84	X42n0733_p0002a08
義也。攝有二義。一自性攝。如俱舍第一云。攝自性非	85	X42n0733_p0002a09
餘。以離他性故。如以眼根攝色薀等。雜集第五名為	86	X42n0733_p0002a10
相攝。謂薀界處。一一自相。即體自攝。如色薀攝色薀	87	X42n0733_p0002a11
等。二者他性攝。如俱舍云。就世俗說。應知亦以餘法	88	X42n0733_p0002a12
攝。如四攝事攝徒眾等。雜集名為攝受攝。如世間說	89	X42n0733_p0002a13
主能攝錄自僕使等。依此二攝。且約經藏辨攝教者。	90	X42n0733_p0002a14
若詮定學。即自性攝。以其經藏。定為正宗。故詮定處。	91	X42n0733_p0002a15
是自性攝。若詮戒慧。即他性攝。謂經藏中正明定學。	92	X42n0733_p0002a16
兼明戒慧。以兼從正。名契經藏。故明戒慧是他性攝。	93	X42n0733_p0002a17
此之二攝。義可俱明。舉宗攝教。餘之二藏准此應知。	94	X42n0733_p0002a18
故章略言舉宗攝教。廣釋攝義。如婆沙五十九。俱舍	95	X42n0733_p0002a19
第一。瑜伽十三。雜集第五。	96	X42n0733_p0002a20
第二翻名釋義者。先釋總名。藏是攝義。謂能詮教契	97	X42n0733_p0002a21
經等三。皆能攝藏所詮諸義。故名為藏。故莊嚴論第	98	X42n0733_p0002a22
四卷云。彼三及二云何名藏。答由攝故。謂攝一切所	99	X42n0733_p0002a23
應知義。三即是藏。持業釋也(六釋義。如前	100	X42n0733_p0002a24
卷記)。　釋別名者。	101	X42n0733_p0002a24
第一修多羅別藏。或名素怛纜。梵音轉也。翻為契經。	102	X42n0733_p0002b01
章云所謂教諸經者略釋也。契者是契合義。謂能詮	103	X42n0733_p0002b02
教契所詮理。合有情機。故名為契。經者是貫攝義。故	104	X42n0733_p0002b03
佛地論第一卷云。能貫能攝。故名為經。以佛以聖教。	105	X42n0733_p0002b04
貫穿攝持所應說義。所化生故。正翻為綖。綖能貫華。	106	X42n0733_p0002b05
風吹不散。契經亦爾。攝所說義。攝化生義。同向說。又	107	X42n0733_p0002b06
無性攝論第一卷云。貫穿縫綴。故名為經。此等皆據	108	X42n0733_p0002b07
能詮為經。契經即藏。持業釋也。今三藏云素怛纜者。	109	X42n0733_p0002b08
此云略詮。此乃是其一枝別義。未為通悟。　第二毗	110	X42n0733_p0002b09
尼藏者。或言毗奈耶。或云毗那那。音之轉也。此含多	111	X42n0733_p0002b10
義。如下當釋。且略說者。貫論第一云。毗尼名滅。滅諸	112	X42n0733_p0002b11
惡法。故名毗尼。或翻調伏。天親攝論第一卷云。調者	113	X42n0733_p0002b12
和御。伏者制滅。調和控御身語等業。制依除滅諸惡	114	X42n0733_p0002b13
行故。此通調伏身等三業。離三惡行。善見第四云。如	115	X42n0733_p0002b14
來哀愍眾生三業不善。是故說毗尼藏。以制伏身口	116	X42n0733_p0002b15
意業。俱舍十五云。言調伏者。意顯律儀。由此能令命	117	X42n0733_p0002b16
根調伏故。此即約根律儀。釋調伏也。謂以正念正知	118	X42n0733_p0002b17
二法為體。防護諸根。名根律儀。非表無表律儀戒體	119	X42n0733_p0002b18
也。然調伏者所詮行。調伏之藏。依主釋也。　第三阿	120	X42n0733_p0002b19
毗曇者。或云。阿毗達摩。此云對法。俱舍第一頌云。淨	121	X42n0733_p0002b20
慧隨行名對法。及能得此諸慧論。此兩句中。上句即	122	X42n0733_p0002b21
是勝義對法。下句即是世俗對法。且勝義者。剋性唯	123	X42n0733_p0002b22
取淨慧為體。兼眷屬說。即通隨行。故云淨慧隨行名	124	X42n0733_p0002b23
對法也。法謂涅槃。或四聖諦。淨慧即是無漏淨慧。以	125	X42n0733_p0002b24
無漏慧對向涅槃。對觀四諦。故名對法。此無漏慧。義	126	X42n0733_p0002c01
中勝故。故名勝義。婆沙第一據剋性說。故彼文云。然	127	X42n0733_p0002c02
阿毗達磨勝義自性。唯無漏慧根。俱舍即兼淨慧眷	128	X42n0733_p0002c03
屬。是故復說隨行為體。言隨行者。謂此慧俱相應四	129	X42n0733_p0002c04
薀。及隨轉色。是則無漏四薀五薀為對法體。此等隨	130	X42n0733_p0002c05
彼無漏慧行。故曰隨行(色界六地。具有五薀	131	X42n0733_p0002c06
。前三無色無道俱戒。故但四薀。無色	132	X42n0733_p0002c06
無道俱戒。如婆沙百三十釋)。次辨世俗者。	133	X42n0733_p0002c07
除無漏慧。所餘修慧	134	X42n0733_p0002c07
思慧聞慧。及生得慧。并相應四薀及五薀。隨其所應。	135	X42n0733_p0002c08
以之為性(飲界有聞思。色界有聞修。無色唯	136	X42n0733_p0002c09
修慧。於中唯有色界修慧具足五薀。所餘諸慧	137	X42n0733_p0002c09
無	138	X42n0733_p0002c09
隨轉色。故俱四薀)。及取能詮無漏慧等所有	139	X42n0733_p0002c10
教法。亦名對法。	140	X42n0733_p0002c10
故云及能得此諸慧論。諸慧即是修等諸慧。論者是	141	X42n0733_p0002c11
教。故彼論中長行釋曰。論曰慧謂釋法。淨謂無漏。淨	142	X42n0733_p0002c12
慧眷屬名曰隨行。如是總說無漏五薀。名為對法。此	143	X42n0733_p0002c13
則勝義阿毗達磨。若說世俗阿毗達磨。即能得此諸	144	X42n0733_p0002c14
慧及論。謂能得此有漏修慧。思聞生得及隨彼行。論	145	X42n0733_p0002c15
謂傳生無漏慧教。此諸慧論。是彼資糧。故亦得名阿	146	X42n0733_p0002c16
毗達磨。釋此名者。能持自相。故名為法。若勝義法。唯	147	X42n0733_p0002c17
是涅槃。若法相法。通四聖諦(四聖諦。總攝	148	X42n0733_p0002c18
一切法盡。是法之相。故名法相)。	149	X42n0733_p0002c18
此能對向。或能對向觀。故稱對法(已上論文	150	X42n0733_p0002c19
)。此中諸慧名	151	X42n0733_p0002c19
之為對。涅槃四諦名之為法。對彼法故名為對法。有	152	X42n0733_p0002c20
財釋也。先來諸師。將為依主釋者謬也(順正	153	X42n0733_p0002c21
理第一及顯宗第一。	154	X42n0733_p0002c21
釋有為法亦名有離離謂永離。即是涅槃。有彼	155	X42n0733_p0002c22
離故名為有離。如有財者名曰有財。今准彼文	156	X42n0733_p0002c22
。故對法名。是有	157	X42n0733_p0002c22
財釋也)。教能詮慧名對法者。全取他名。亦是有財。若經	158	X42n0733_p0002c23
名法論教能對名對法者。亦准知之。若將對法望藏	159	X42n0733_p0002c24
為名者。教名對法。對法即藏。是持業釋。自餘約慧名	160	X42n0733_p0003a01
對法者。對法之藏。依主釋也。釋對法名。略尋諸論。有	161	X42n0733_p0003a02
三十六釋。婆沙第一有二十四釋。雜心俱舍分別功	162	X42n0733_p0003a03
德論無性攝論。各有兩釋。世親攝論四釋。合三十六	163	X42n0733_p0003a04
釋也。	164	X42n0733_p0003a05
釋第三正辨相攝者。如章。今茲律典三藏之中。乃是	165	X42n0733_p0003a06
第二毗尼藏攝。典者即是經之異名。外學者釋。典者	166	X42n0733_p0003a07
常也。言可為百代常行之道也。由依戒論道。是毗奈	167	X42n0733_p0003a08
耶雖兼定慧。然是第二毗尼藏攝。	168	X42n0733_p0003a09
第二門辨教宗者。前列名云知教旨歸。旨者意也。至	169	X42n0733_p0003a10
也。歸者。趣也。向也。謂造釋者知教意趣。意趣即是宗	170	X42n0733_p0003a11
之異名。故云知教旨歸也(若作指歸字。非此	171	X42n0733_p0003a12
義意也)。此中章云辨	172	X42n0733_p0003a12
教宗者。語雖異前。而義無別。	173	X42n0733_p0003a13
增戒學等者。通相為言。一切戒。一切定。一切慧。如次	174	X42n0733_p0003a14
應知立為三學。然經論中。就漸次修。故立木叉以為	175	X42n0733_p0003a15
戒學。四靜慮定以為心學。得無漏慧入見道等以為	176	X42n0733_p0003a16
慧學。故下律文云。若比丘具持波羅提木叉。成就威	177	X42n0733_p0003a17
儀。畏慎輕戒。重若金剛。等學諸戒。是為增戒學。何等	178	X42n0733_p0003a18
增心學。若捨欲惡。乃至得入第四禪。是為增心學。何	179	X42n0733_p0003a19
等增慧學。若比丘如實知苦集盡道。是為增慧學。瑜	180	X42n0733_p0003a20
伽第十七意亦同此。所言增者。是增者是增勝義。謂	181	X42n0733_p0003a21
戒定慧能有勝德及有勝用。	182	X42n0733_p0003a22
名增戒等。第十疏中釋三學義。至彼當知。	183	X42n0733_p0003a23
止作俱戒者。大聖制戒不越二門。一者止持離惡門。	184	X42n0733_p0003a24
離婬等是。二者作持策進門。修定等是。然則止作圓	185	X42n0733_p0003b01
戒學滿。俱能防過。並戒門收。故言俱戒。問三學應成	186	X42n0733_p0003b02
雜亂。答毗尼藏中。戒論道勝。以宗往攝。無雜亂失。	187	X42n0733_p0003b03
創發要期斷惡修善者。發心盡名曰創發要期。誓學	188	X42n0733_p0003b04
二持。故稱斷惡修善也。	189	X42n0733_p0003b05
建志成就納法在心者。勇銳無屈。名為盡建志成就。	190	X42n0733_p0003b06
聽聞白等如法羯磨。發表無表流入身中。故名納法	191	X42n0733_p0003b07
在心也。	192	X42n0733_p0003b08
義順受體說之為隨者。問犯非順受應不名隨。答悔	193	X42n0733_p0003b09
以成隨。爾者。若犯初篇。如何得悔。答學悔故隨。若爾	194	X42n0733_p0003b10
覆無學悔應不成隨。通律師云。隨有二義。一順受義。	195	X42n0733_p0003b11
二後起義。故並名隨。今解犯在隨位。相從名隨。若約	196	X42n0733_p0003b12
剋性。犯實非隨。然此章中。或剋性說。義順受體。或相	197	X42n0733_p0003b13
從說。即通持犯。理並無失。	198	X42n0733_p0003b14
戒法有為等者。功德法中。或有有為功德。或有無為	199	X42n0733_p0003b15
功德。今此戒法。有為德。攝續眾緣。所作生滅相。名曰	200	X42n0733_p0003b16
有為。故俱舍第一云。如是五薀具攝有為。眾緣聚集	201	X42n0733_p0003b17
共所作故。無有少法一緣所生(為破外道執一	202	X42n0733_p0003b18
因生。故云無有少法一緣所生)	203	X42n0733_p0003b18
能發之緣者。通於因緣及增上緣。至下當釋。寔。實也。	204	X42n0733_p0003b19
位皆凡聖等。如下廣辨中。	205	X42n0733_p0003b20
第四教所被者。聖不等門釋。	206	X42n0733_p0003b21
備如常者。如廣辨中釋名門辨。	207	X42n0733_p0003b22
一者作戒二無作戒者。下受體門自當廣釋。今且略	208	X42n0733_p0003b23
解。	209	X42n0733_p0003b24
方便身口等者。現緣動發稱為方便。簡酬往業報色	210	X42n0733_p0003c01
體也。婆沙百一十七云。然身業定非異熟。加行起故。	211	X42n0733_p0003c02
是此義也。雖諸有為剎那生滅。無容從此。轉至餘方。	212	X42n0733_p0003c03
然相相續假言造趣營為也。	213	X42n0733_p0003c04
一發續現四心三性始末恒有者。一發已去。相續現	214	X42n0733_p0003c05
行。故云一發續現也。言四心者。疏主多依成實宗義	215	X42n0733_p0003c06
故。准成實第九卷無作品云。若人在不善心無記心。	216	X42n0733_p0003c07
亦名持戒。故知爾時有無作(善心有戒相續不	217	X42n0733_p0003c08
論)。不善律亦如	218	X42n0733_p0003c08
是(已上論文)。此論文意。即三性心及以無	219	X42n0733_p0003c09
心。為四心也。問於	220	X42n0733_p0003c09
四心中。以論三性。何須更別說三性耶。答四心門中	221	X42n0733_p0003c10
雖復已說。於三性門重說。非然。二門既別。法相無違。	222	X42n0733_p0003c11
或復通收色等三性。故復別說。問無心非心。何名四	223	X42n0733_p0003c12
心。答從多分名。理亦無失。復有人釋。准成實宗。識想	224	X42n0733_p0003c13
受行。四心恒有。復有人引俱舍第一頌云。亂心無心	225	X42n0733_p0003c14
等。隨流淨不淨。大種所造性。由此說無表。	226	X42n0733_p0003c15
(述曰)一者亂	227	X42n0733_p0003c15
心。二者無心。次言等者。等不亂心及以有心。故成四	228	X42n0733_p0003c16
心也。光法師釋意云。無表二性。一善二惡。心通三	229	X42n0733_p0003c17
性。善惡無記。亂不亂者。惡無記心。望善無表。以性別	230	X42n0733_p0003c18
故。名為亂心。若以善心。望善無表。以性同故。名不亂	231	X42n0733_p0003c19
心。由此准知。善無記心。望惡無表。名為亂心。若不善	232	X42n0733_p0003c20
心。望惡無表。名不亂心。若准順正理第二。釋此頌文。	233	X42n0733_p0003c21
真言不善及無記心。名為亂心。餘名不亂。不同俱舍	234	X42n0733_p0003c22
約性同異名亂不亂也。無心即是二無心定。翻此二	235	X42n0733_p0003c23
位。即是有心。問此中無心。亦應通攝無相異熟。答彼	236	X42n0733_p0003c24
雖無心。都無無表。故此無心。不攝於彼。謂色界中。無	237	X42n0733_p0004a01
散無表。復由無心無定無表故也(色界必無散	238	X42n0733_p0004a02
位無表。如婆沙百二十	239	X42n0733_p0004a02
二釋之)。順正理論。破此頌意云。亂不亂心	240	X42n0733_p0004a03
。攝心已盡。何	241	X42n0733_p0004a03
須復說有心位耶。或應但說有心無心。何用復說亂	242	X42n0733_p0004a04
不亂心。光法師敘安慧救云。亂不亂心。是據散位。有心	243	X42n0733_p0004a05
無心。是據定位。故無有失。若准真諦舊俱舍疏云。染	244	X42n0733_p0004a06
汙心名亂心。餘名不亂心。入定心名有心。二無心定	245	X42n0733_p0004a07
名無心。此四位中。無教恒生(無教。即無表	246	X42n0733_p0004a08
是也)。今詳此等。似	247	X42n0733_p0004a08
乖文意。觀世親意云。亂不亂心。雖是有心。為對無心。	248	X42n0733_p0004a09
復說有心。凡諸法相。或由體別。而更別說。或由義別。	249	X42n0733_p0004a10
而亦別說。今由義別。別說無失。故俱舍長行釋曰。亂	250	X42n0733_p0004a11
心者。謂此餘心。無心者。謂入無想及滅盡定。等言顯	251	X42n0733_p0004a12
示不亂有心。相似相續。說亦隨流。善與不善。名淨不	252	X42n0733_p0004a13
淨。上來三家釋四心義。若望順疏。初說為勝。	253	X42n0733_p0004a14
俱有懸防者。通律師云。無作懸防。義容可爾。作已落	254	X42n0733_p0004a15
謝。如何懸防。答作生無作。故並懸防。或人破云。上法	255	X42n0733_p0004a16
得戒。不從作生。故知表戒。不生無表。今釋別解脫戒	256	X42n0733_p0004a17
無表必從表生。故婆沙一百十九云。別解脫律儀依	257	X42n0733_p0004a18
表。是表隨心轉。律儀依心是心果。百二十二云。欲界	258	X42n0733_p0004a19
必無隨心轉無表。色界必無依表發無表(已上論文)。若爾	259	X42n0733_p0004a20
上法得戒。應有表業。答據根本位。雖無有表。然從加	260	X42n0733_p0004a21
行表生無表。謂加行中所有無表。善而非戒。至根本	261	X42n0733_p0004a22
位方立為戒。故無有失。	262	X42n0733_p0004a23
無作非色非心者。至下受體。當廣釋之。	263	X42n0733_p0004a24
惡離善行者。如次即是止作二持也。	264	X42n0733_p0004b01
念智捨等護防身口者。此根律儀。三門分別。一釋名。	265	X42n0733_p0004b02
二出體。三明差別。言釋名者。新譯經論。名根律儀。亦	266	X42n0733_p0004b03
名為護。舊譯經論。但有護名。所言根者。眼等六根。言	267	X42n0733_p0004b04
律儀者是防護義。謂念智捨防護六根。名根律儀。舊	268	X42n0733_p0004b05
名護者。真諦釋云。能障惡事攝善事故。能守護六根	269	X42n0733_p0004b06
門。令惑業不入故。能防守行人。令不墮四惡道故。又	270	X42n0733_p0004b07
能防守行人。令出凡位入聖位故。由斯多義。故名為	271	X42n0733_p0004b08
護。今助一釋。護六根不流泄故。　次出體者。先辨位	272	X42n0733_p0004b09
次出體。言辨位者。始從初業。持戒護根。乃至無學。若	273	X42n0733_p0004b10
定若散。有漏無漏。一切位中。但使根門不漏諸惡。皆	274	X42n0733_p0004b11
悉得立。為根律儀。瑜伽二十一二十三。廣明聲聞戒	275	X42n0733_p0004b12
根律儀。是世出世二道資糧。故知即是通初業位。婆	276	X42n0733_p0004b13
沙四十四云。云何護圓滿。答無學根律儀。應知此中	277	X42n0733_p0004b14
根是所護。由念慧力。護眼等根不合於境。起諸過患。	278	X42n0733_p0004b15
如鉤制象不令奔逸。是故無學正念正知。名護圓滿	279	X42n0733_p0004b16
(謂根律義。如從初業。至無學位。方圓滿也	280	X42n0733_p0004b17
)。正量部宗明了論云。由對治上心	281	X42n0733_p0004b17
惑。應說諸護數量。即是通明對治道義。歷尋諸部義	282	X42n0733_p0004b18
意。並通一切諸位。　次出體者。准正量部。正念正知	283	X42n0733_p0004b19
正捨三法為體。念謂於緣明記為性。謂能憶持本所	284	X42n0733_p0004b20
受等。慧謂簡擇功德過失。捨謂遠離貪憂二品。心平	285	X42n0733_p0004b21
等性。無警覺性。故明了論偈曰。毗尼曇略文所顯與	286	X42n0733_p0004b22
戒及護相應人。釋曰。由對治上心惑。應說諸護數量。	287	X42n0733_p0004b23
三界上心惑。有二百九十四。是彼所起非護亦有二	288	X42n0733_p0004b24
百九十四。為對治彼有善及無覆無記。諸護合有五	289	X42n0733_p0004c01
百八十八。是人與此能對治護相應(論更一釋	290	X42n0733_p0004c02
恐繁不敘)。偈中	291	X42n0733_p0004c02
意云。理實毗尼。具舍多義。略而言之。身論善戒及護	292	X42n0733_p0004c03
根義。皆是毗尼。而於律中。但明於戒而不明護。故今	293	X42n0733_p0004c04
毗曇具顯戒護。方令律藏義理周足。故云毗尼毗曇	294	X42n0733_p0004c05
文所顯與戒及護相應人也。戒即身語律儀也。護即	295	X42n0733_p0004c06
根律儀也。諸聖弟子。與此相應。故云相應人也。次釋	296	X42n0733_p0004c07
長行意云。偈中雖言戒。護戒護必有所治之過。故云	297	X42n0733_p0004c08
由對治上心惑。此即略標所治過也。以理而推。所治	298	X42n0733_p0004c09
有三。一者上心惑。即發惡業遠因心也。二者非護。即	299	X42n0733_p0004c10
發惡業近因心也。三者非戒。即所發惡業也。今此略	300	X42n0733_p0004c11
標遠因心也。應護說諸數量者。略標能治也。復以義	301	X42n0733_p0004c12
推。能治亦三。一者聖道。治上心惑。二者護。能治非護。	302	X42n0733_p0004c13
三者戒。能治非戒。今且略舉護體一門也。言數量者。	303	X42n0733_p0004c14
顯頭數也。問能治所治。既各有三。何以所治略標遠	304	X42n0733_p0004c15
因。正治之中略標護體。答所治就本。故舉遠因。能治	305	X42n0733_p0004c16
舉兼。故舉護體。故真諦云。此但說護。即兼收戒。故但	306	X42n0733_p0004c17
應說諸護數量(彼釋意云。護是能發心。戒是	307	X42n0733_p0004c18
所發善業。故說能發。即收所發)。問後	308	X42n0733_p0004c18
何不言能治聖道。答護體之中。既有正智。即顯聖道。	309	X42n0733_p0004c19
故亦不明。論云。三界上心惑有二百九十四是彼所	310	X42n0733_p0004c20
起非護亦有二百九十四者。此即別明能發業心遠	311	X42n0733_p0004c21
近二因也(上心惑。是遠因也。非護。是近因	312	X42n0733_p0004c22
也)。前略標中。就本而說。故	313	X42n0733_p0004c22
舉遠因。今意正明護家所治。故明非護。真諦疏云。上	314	X42n0733_p0004c23
心惑者。惑有二種。一者隨眠(部執疏解意云	315	X42n0733_p0004c24
。恒隨眾生。如眠不覺。此惑亦有	316	X42n0733_p0004c24
貪等執之異。縱入無心猶恒相續。即當大乘種	317	X42n0733_p0005a01
子義也)。二者上心隨眠(真諦意云。上心	318	X42n0733_p0005a01
即是起心義也。為簡無心等位此惑不行。故云	319	X42n0733_p0005a02
上心也。雖非恒續。亦隨眾生而無覺悟。故云	320	X42n0733_p0005a02
隨眠。即當大乘現	321	X42n0733_p0005a02
行煩惱也)。隨眠不能生非護及非戒。唯上心惑。能生非後	322	X42n0733_p0005a03
及非戒。然非護者。從上心惑之所發生。謂由此惑。能	323	X42n0733_p0005a04
令失正念起耶念。失正智起邪。失捨心起意憂喜(嗔恚	324	X42n0733_p0005a05
忿恨嫉等類。總名為憂。貪慳覆憍等。並名為	325	X42n0733_p0005a06
喜也)。故名非護。此唯意地。未動	326	X42n0733_p0005a06
身口也。若動身口。即名非戒。此應二句分別。謂非戒	327	X42n0733_p0005a07
必是非護。非護未必非戒(非戒必從非護心發	328	X42n0733_p0005a08
。故云非戒必護也。然未動業。但	329	X42n0733_p0005a08
名非護。以未動故。故云未必非戒也)。翻此	330	X42n0733_p0005a09
而說。戒護相望。亦戒二句。戒	331	X42n0733_p0005a09
必是護。護未必戒(戒是善業。必從護發。故	332	X42n0733_p0005a10
云戒必護也。然未發業。但名為護。以未發故	333	X42n0733_p0005a10
。	334	X42n0733_p0005a10
故云未必戒也。先來諸人解云。如有俗人。雖	335	X42n0733_p0005a11
起善心。而無有戒。故云護未必戒者。甚未識	336	X42n0733_p0005a11
意)。且上	337	X42n0733_p0005a11
心惑三界總有二百九十四者。真諦釋云。正量部說。	338	X42n0733_p0005a12
欲界大小惑。有一百三十七(大惑即是貪嗔癡	339	X42n0733_p0005a13
等根本煩惱。小惑即是忿恨	340	X42n0733_p0005a13
惱等餘隨煩惱。大意如是)。色界大小惑八十	341	X42n0733_p0005a14
六。無色界大小惑合	342	X42n0733_p0005a14
七十一。都合二百九十四。一惑能生一種非護。非護	343	X42n0733_p0005a15
頭數。故亦同也。論云。為對治彼有善及無覆無記者。	344	X42n0733_p0005a16
謂念慧捨以為護體。各通善性及無覆性。不同大乘	345	X42n0733_p0005a17
念慧並是五別境數。其體並通善等三性。捨是善性。	346	X42n0733_p0005a18
十一善收。若薩婆多。念慧並是十八地攝。亦通三性。	347	X42n0733_p0005a19
捨唯是善。十善數攝。何以不同者。真諦釋意云。正量	348	X42n0733_p0005a20
部宗。圓安名善。言圓安者。謂強勝心。因時無悔。果時	349	X42n0733_p0005a21
離苦。故名圓安。論其無覆無記者。善雖昧弱。猶能遮	350	X42n0733_p0005a22
惑令不覆心。故稱無覆。安不圓滿。故名無記	351	X42n0733_p0005a23
(釋無覆無記。與	352	X42n0733_p0005a23
餘宗不同)。准此部宗。勝劣二善。分為二性	353	X42n0733_p0005a24
。是故二性皆為	354	X42n0733_p0005a24
護體。若薩婆多。有漏善法。由感愛果。故名為善。是則	355	X42n0733_p0005b01
通收正量部宗。二性名善。准此唯善以為護體。然薩婆	356	X42n0733_p0005b02
多復是念慧二法為體。故俱舍云。正知正念。合名意	357	X42n0733_p0005b03
根律儀。(述曰)謂以二法。合為護體。或名	358	X42n0733_p0005b04
意律儀。或名根	359	X42n0733_p0005b04
律儀。故云名意根律儀也。若准婆沙百九十七云復	360	X42n0733_p0005b05
次釋。衍彼文云。有作是說。根律儀以正念正知為自	361	X42n0733_p0005b06
性。有說。不放逸為自性。有說。六恒住法為	362	X42n0733_p0005b07
自性(謂眼見色。	363	X42n0733_p0005b07
已。遠離貪憂。恒住正捨。乃至意知法已。亦	364	X42n0733_p0005b08
爾。所餘次不繁敘)。若准瑜伽二十三云	365	X42n0733_p0005b08
常委正念。防護六根。合行平等。或是善捨。或無記捨。	366	X42n0733_p0005b09
故唯正念以為護體。由護根故。或行善捨(即	367	X42n0733_p0005b10
十一善數中捨也)。	368	X42n0733_p0005b10
或行無記捨位(四無記心。離染義邊。假說為	369	X42n0733_p0005b11
捨。理無別體)。論云。諸護合有	370	X42n0733_p0005b11
五百八十八者。非護既二百九十四。各有善性及無	371	X42n0733_p0005b12
覆性以為能護。故成五百八十八也。總述意者。非護	372	X42n0733_p0005b13
既從破戒煩惱之所生起。此即是親發業心也。故以	373	X42n0733_p0005b14
念等防護此惑。令於六根不復流漏。即令身口離過	374	X42n0733_p0005b15
行成也。　第三辨差別者。總說律儀。名雖是同。然根	375	X42n0733_p0005b16
律儀是心所法。身語律儀是表。故不同也。婆沙百九	376	X42n0733_p0005b17
十七有兩句。彼云。諸業彼不律儀邪。答應作四句。有	377	X42n0733_p0005b18
業非不律儀。謂身語律儀。有不律儀非業。謂根不律	378	X42n0733_p0005b19
儀(即明了論非護是也)。有業亦不律儀。謂	379	X42n0733_p0005b20
身語不律儀。有非業	380	X42n0733_p0005b20
非不律儀。謂根律儀。第二四句者。諸業彼律儀邪。答	381	X42n0733_p0005b21
應作四句。有業非律儀。謂身語不律儀。有律儀非業。	382	X42n0733_p0005b22
謂根律儀。有業亦律儀。謂身語律儀。有非業亦非律	383	X42n0733_p0005b23
儀。謂根不律儀。	384	X42n0733_p0005b24
作法作事有離有合。離者。一者作法。謂誦戒羯磨等。	385	X42n0733_p0005c01
二作事。謂受食不安坐受食等。合者。假作法而作事。	386	X42n0733_p0005c02
如得法造房等類。	387	X42n0733_p0005c03
對事作法者。如先畜長後方說淨之類也。	388	X42n0733_p0005c04
第二白法者。善法名白。昔未犯時。名為為初白。今犯	389	X42n0733_p0005c05
已悔。名第二白。	390	X42n0733_p0005c06
第三門通標一部。名之為想。四分別論。名為別舉也。	391	X42n0733_p0005c07
隨根制戒輕重差殊緩急有異者。先來諸人。種種解	392	X42n0733_p0005c08
釋。或以僧祇四錢三角。餘律五錢。以配輕重。輒度殘	393	X42n0733_p0005c09
提以配緩急。結淨開制配犯不犯。今詳本意。輕重緩	394	X42n0733_p0005c10
急等。體同義異。謂隨諸部根性不同。於一事中犯相	395	X42n0733_p0005c11
昇降。名為輕重(如四錢三角五錢等。事反輒	396	X42n0733_p0005c12
度等。義亦是同)。據為誘進。及	397	X42n0733_p0005c12
為遠防。於一事中。制相差別。名為緩急。謂誘進故。且	398	X42n0733_p0005c13
制輕罪。或復全聞(如據力分制殺畜提。及〔	399	X42n0733_p0005c14
開〕結淨等類)。為遠防故。制犯	400	X42n0733_p0005c14
制重。名之為急(遠防妨道。煞草制犯。遠防	401	X42n0733_p0005c15
犯重。制觸夷等類)。是則輕重。約	402	X42n0733_p0005c15
犯相門。緩急之異。緩約誘防門。二十部師。未通此意。	403	X42n0733_p0005c16
故各偏執。分成別部也。	404	X42n0733_p0005c17
曇無德者。部執疏中。曇摩鞠多。翻為法護。宗輪論中。	405	X42n0733_p0005c18
名法藏部。舊人亦翻法敬法密。並是一也。然部執疏	406	X42n0733_p0005c19
云。法上部舊名曇無德者。蓋似不然。至下當辨。	407	X42n0733_p0005c20
言四分者。古來傳說。律儀主四度昇坐誦出。名為四	408	X42n0733_p0005c21
分。淨三藏云。良以梵本四夾成部。故云四分。豈容四	409	X42n0733_p0005c22
誦便終一部。十誦五分。並由夾數立名不同。然夾亦	410	X42n0733_p0005c23
有大小之異。今更助詳。如智度論第一百云。摩偷羅	411	X42n0733_p0005c24
國。毗尼舍阿波陀那(此云譬喻經)本生。有	412	X42n0733_p0006a01
八十部。罽賓毗	413	X42n0733_p0006a01
尼除卻本生。但取要用作十部(古來傳云。八	414	X42n0733_p0006a02
十部。即八十誦律也。十部者。	415	X42n0733_p0006a02
即十誦律也)。十誦彼既名為十部。故知未必由昇座誦。故	416	X42n0733_p0006a03
應譯人約夾名誦。或名部也。	417	X42n0733_p0006a04
行用差別分者。覺云一往分判。戒用律行。下二俱用。	418	X42n0733_p0006a05
細論行用。四並通有。今詳本意云。所詮之行。約用差	419	X42n0733_p0006a06
分。有此四種(何容外防。即詳是用及其內伏	420	X42n0733_p0006a07
。即非是用)。	421	X42n0733_p0006a07
據果望因者。謂以果名。於因上立也。	422	X42n0733_p0006a08
業結無處逍然無為者。斷惑盡處。證無為理也。此亦	423	X42n0733_p0006a09
因上立果名也。	424	X42n0733_p0006a10
蘊積眾旨者。先來皆云。三十七法以為眾旨。謂僧戒	425	X42n0733_p0006a11
八段。尼戒六段。二十揵度。結集。調部。及增一也。今詳	426	X42n0733_p0006a12
一戒一經。以為眾旨也。	427	X42n0733_p0006a13
共成一部者。能成之因。即是分義。自下廣解。此中亦	428	X42n0733_p0006a14
應廣釋前中舉宗攝教。由於律相非所要故。但廣釋	429	X42n0733_p0006a15
後之二門。	430	X42n0733_p0006a16
第二宗歸門	431	X42n0733_p0006a17
此門意者。前略辨云。今以宗求。其唯戒學。分別戒學。	432	X42n0733_p0006a18
兩番料簡。第一受戒法門。第二隨戒行相。今度建立。	433	X42n0733_p0006a19
故立此門。建立意者。一為破古。二為顯今。三引教證。	434	X42n0733_p0006a20
四釋名義。五辨相須。六明教行。一為破古者。昔解開	435	X42n0733_p0006a21
宗五門分別。(乃至)方可就總開別者。破古	436	X42n0733_p0006a22
開宗義也。且如	437	X42n0733_p0006a22
曇律師云。然戒不孤起。藉因詑緣然後方發。故第一	438	X42n0733_p0006a23
明受戒方法。既有能發之緣。必有所發體狀。是以第	439	X42n0733_p0006a24
二所發戒體。既受得戒。豈可端拱而住。必須方便正	440	X42n0733_p0006b01
念護本所受。是以第三次明持戒。然上行之徒一往	441	X42n0733_p0006b02
善成。中下之人捉心不固。遇緣喜犯。是以第四次明	442	X42n0733_p0006b03
其犯。持犯既不頓成。故第五番還料簡上持之與犯	443	X42n0733_p0006b04
漸頓之義。今師意云。第五漸頓。乃是隨中別義。故癈	444	X42n0733_p0006b05
不論。就前四門。緣體相須。合為受門。持犯後起。合為	445	X42n0733_p0006b06
隨門。且束此四以為受隨。方可就總曲開別義。若如	446	X42n0733_p0006b07
舊解。便開總門。義乖學路也。後有更助五門立義。作	447	X42n0733_p0006b08
問答云。問緣體就受門。持犯約隨行者。受中有能所。	448	X42n0733_p0006b09
此懸明受緣。持犯既隨狀。具緣亦懸解。答隨行具緣。	449	X42n0733_p0006b10
約戒文辨。無勞預解。若爾受戒法門下有揵度。應對	450	X42n0733_p0006b11
彼釋。何假預明。答將欲釋隨。應先明受。欲使識緣。知	451	X42n0733_p0006b12
體戒法居身。故先明也。若爾何不最先結集受戒揵	452	X42n0733_p0006b13
度。答各據義別。亦不相違。然先結集戒本文者。略有	453	X42n0733_p0006b14
二義。一者欲令能秉行成。二者欲令觀過興猒。戒行	454	X42n0733_p0006b15
圓滿。方可秉法度生。欲令策進防德。為斯先集戒本。	455	X42n0733_p0006b16
若論受法損益義。後與隨不同。故宜後辨。又問持法	456	X42n0733_p0006b17
是順。犯是違。對持以明犯。受法是順。捨是違。應對受	457	X42n0733_p0006b18
明捨。答隨含持犯。可相對明。受非通相。故不相對(尊者	458	X42n0733_p0006b19
云。上來且助古人立義。然今師解。懸明捨法	459	X42n0733_p0006b20
。故不勞此問答也。上問答尊者每敘)。又難	460	X42n0733_p0006b20
持犯	461	X42n0733_p0006b20
漸頓。在此預。明受捨漸頓亦應懸說。故今章中。翻昔	462	X42n0733_p0006b21
師義。捨之漸頓義便懸明。犯漸頓對文方辨。故來前	463	X42n0733_p0006b22
四以為受隨。總標之後。方可別釋。第二顯今者。章云	464	X42n0733_p0006b23
故今解有戒宗有二等。三引教證者。如章云故地持	465	X42n0733_p0006b24
云等也。地持第四戒品云。受戒隨戒。當知無量。攝受	466	X42n0733_p0006c01
菩薩無量淨戒。既引教證。四釋名義者。如章云受以	467	X42n0733_p0006c02
要期創發等也。此中兩釋。前約受心持心不同。後約	468	X42n0733_p0006c03
緣如受成隨立。五辨相須者。章云若無其受等也。六	469	X42n0733_p0006c04
明教行者。章云。若釋受隨。可為兩門。第一約筌。即是	470	X42n0733_p0006c05
總別一部教文也。二就行辨者。謂就一身起行次第	471	X42n0733_p0006c06
也。且判文者。章云言約筌者已下是也。	472	X42n0733_p0006c07
尼聚少法旨歸彰受等者。尼揵度文。從初不得受二	473	X42n0733_p0006c08
根者戒。明尼受法。第二諸比丘尼聚在一處已下。明	474	X42n0733_p0006c09
尼雜行(既半明受。故云少法)。問受法等中	475	X42n0733_p0006c10
。呵責弟子。七法相瞻	476	X42n0733_p0006c10
依止等德。應行是隨。何容名受。答師有此德。方堪度	477	X42n0733_p0006c11
人。以隨資受。即受門攝。故云旨歸也。	478	X42n0733_p0006c12
意辨其隨者。問二部戒中。減年受戒。度諸遮女。即是	479	X42n0733_p0006c13
受法。何以言隨。答不應度故。令師得罪。以受結隨行	480	X42n0733_p0006c14
攝。故云意辨也。	481	X42n0733_p0006c15
次約行中。第一總解緣體者。相對辨別也。第二別解	482	X42n0733_p0006c16
緣體者。由細別解也。相對辨中。章有兩釋。初約作法	483	X42n0733_p0006c17
而明。後通得戒體說。且初釋意訖。	484	X42n0733_p0006c18
至在前而去是其受門者。壇場作法。受門畢故。所以	485	X42n0733_p0006c19
名受也。餘可解。	486	X42n0733_p0006c20
後釋意者。說相等事義通受隨者。作法未畢。在受門	487	X42n0733_p0006c21
收。在辨體後。故是隨行。有斯兩濫。故通受隨也。	488	X42n0733_p0006c22
約五受說可以准知者。上法一受唯得無表。餘四具	489	X42n0733_p0006c23
得表無表也。	490	X42n0733_p0006c24
論其緣者。具如第五藉緣門辨。	491	X42n0733_p0007a01
護體為因緣者。如上已辨。護是發業。近因心故。是同	492	X42n0733_p0007a02
類因也。	493	X42n0733_p0007a03
能生作行者。作持行也。	494	X42n0733_p0007a04
永斷相續還受持清淨對治護者。謂念智捨。以為護	495	X42n0733_p0007a05
體。此與永斷還持之心相應報也。	496	X42n0733_p0007a06
還成二戒者。表無表二。還成清淨勢用增長也(於犯位中	497	X42n0733_p0007a07
戒體雖在。勢用不增。大小乘。大意同也)。	498	X42n0733_p0007a08
癈立門(癈四及六。唯立五受故也)。	499	X42n0733_p0007a09
一以義求者。謂以別解脫義求。要從他故。心為第四。	500	X42n0733_p0007a10
頌云。受別解脫戒。當知從他教。隨心上中下。得三品	501	X42n0733_p0007a11
律儀。	502	X42n0733_p0007a12
無上法人無上法教者。二義證知。無人無法。一者以	503	X42n0733_p0007a13
有證無。謂異陳如善來人等。復殊羯磨受戒之教。二	504	X42n0733_p0007a14
者以無證無。謂尋律文。都無上法人之與教也。	505	X42n0733_p0007a15
敕聽者。與佛論議。因敕比丘聽受戒故(後當廣辨)。	506	X42n0733_p0007a16
故不相類者。此律受後之開緣。不類彼律受前之常	507	X42n0733_p0007a17
行教也。	508	X42n0733_p0007a18
豈容逆數者。理應受竟。後疑方開。不應逆數也。	509	X42n0733_p0007a19
曾嫁十二論議沙彌亦應持滿者。難此二受未滿二	510	X42n0733_p0007a20
十。何以逆開。然依十律。有論議。無曾嫁。此律有曾嫁。	511	X42n0733_p0007a21
無論議也。	512	X42n0733_p0007a22
女以仗人建志故與二十者同者。姑夫教敕。故曰仗	513	X42n0733_p0007a23
人。逕歷若事遂能建志。理堪持戒與二十同也。難曰。	514	X42n0733_p0007a24
建志尚許與二十同。羅漢豈容不如曾嫁。故使章中	515	X42n0733_p0007b01
後釋云亦可胎閏等也。今詳亦應更破云。曾嫁別立	516	X42n0733_p0007b02
不類胎等。	517	X42n0733_p0007b03
就年數者。羅漢亦應別立。不補滅年。故知古師徒煩	518	X42n0733_p0007b04
言論也。	519	X42n0733_p0007b05
胎閏等三者。一胎。二閏。三十四日布薩也。	520	X42n0733_p0007b06
闕於戒本者。意說。戒文本欲結罪。若羅漢闕。即必得	521	X42n0733_p0007b07
戒。由得戒故。師僧無罪。故滅年戒闕文不立	522	X42n0733_p0007b08
(至彼戒文。當辨	523	X42n0733_p0007b08
是非)。	524	X42n0733_p0007b09
有則定滿者。喻同年滿也。	525	X42n0733_p0007b10
何故母經是名第一者。撿彼無文。彼文但言。建立善	526	X42n0733_p0007b11
根上受具。而無第一之言也。然五分云。童迦葉不滿	527	X42n0733_p0007b12
二十受具。佛問諸比丘。童迦葉有所得不。答得初果。	528	X42n0733_p0007b13
佛言。此人是第一受具。不名白四羯磨如法受戒(已上	529	X42n0733_p0007b14
律文。彼雖文有第一之言。而是初果)。	530	X42n0733_p0007b15
或可略無者。其猶滅法之中。夢中行婬。憂波離言。乃	531	X42n0733_p0007b16
至不犯突吉羅罪。然婬戒中。戒本及釋。並略無開。其	532	X42n0733_p0007b17
例大有也。	533	X42n0733_p0007b18
五分法身者。新譯經論。名無漏五蘊也。設得木叉。仍	534	X42n0733_p0007b19
非戒薀。今雖不得。何成難詞。由戒名濫於戒薀。故汎	535	X42n0733_p0007b20
難之。言五薀者。廣如婆沙第三十三。然略辨者。無學	536	X42n0733_p0007b21
身中。正語業命。以為戒薀。三三摩地以為定薀。無學	537	X42n0733_p0007b22
正見以為慧蘊(除盡無生。餘無漏慧)。盡無	538	X42n0733_p0007b23
生智。無學正見相應	539	X42n0733_p0007b23
勝解。名解脫薀。即盡無生。名解脫智見薀(	540	X42n0733_p0007b24
創初證得此解脫智	541	X42n0733_p0007b24
見諦理故)。雜集第十卷中無學支攝為五薀。彼云。無學正	542	X42n0733_p0007c01
語業命。是戒薀。正念正定。是定薀。無學正見正思惟	543	X42n0733_p0007c02
正精進。是慧薀。無學正解脫。是解脫薀。無學正智。是	544	X42n0733_p0007c03
解脫智見蘊。基法師云。正見是緣事慧。正智是緣無	545	X42n0733_p0007c04
為慧。今詳彼釋。定為謬說。謂無學身。諸無漏慧。別簡	546	X42n0733_p0007c05
盡智及無生智。立為正智。即由創初證解脫故。復即	547	X42n0733_p0007c06
名為解脫智見。除此二智。餘無漏慧名為正見。豈容	548	X42n0733_p0007c07
一向判為緣事。又言事者說何為事。若變相緣名為	549	X42n0733_p0007c08
事者。即盡無生。亦通緣事。若緣事相說名事者。即聲	550	X42n0733_p0007c09
聞人。無漏聖慧不能緣事。何容得有緣事智耶。據佛	551	X42n0733_p0007c10
菩薩。可通緣事耳。	552	X42n0733_p0007c11
第二解者(今師意存)。母論上法。文相甚多	553	X42n0733_p0007c12
。今且略引要而	554	X42n0733_p0007c12
明者。彼論第一。有三節文。且第一節。僧尼各有五受。	555	X42n0733_p0007c13
文言五者上受具。何故名上受具。佛在世時受不戒。	556	X42n0733_p0007c14
直在佛邊聽法。得阿羅漢。名上受具。第二節云。云何。	557	X42n0733_p0007c15
上受具。如有一人。盡一切滿未滿。二十已受具足。即	558	X42n0733_p0007c16
於比丘中。自生疑心。同住比丘白世尊。世尊語比丘。	559	X42n0733_p0007c17
汝數胎閏滿不。答不滿。佛即問諸比丘。得羅漢耶。白	560	X42n0733_p0007c18
佛言得。佛言。此是上受具。第三節云。佛告諸比丘。從	561	X42n0733_p0007c19
今已去。聽汝建立善根上受具。佛告諸比丘。過去諸	562	X42n0733_p0007c20
佛。未來諸佛。皆立善根上受具。我今亦復如是。是名	563	X42n0733_p0007c21
立善根上受具。第二卷云。上受具中。除尊者摩訶迦	564	X42n0733_p0007c22
葉蘇陀婆。具餘一切不得建立善根上受具。問引彼	565	X42n0733_p0007c23
證此。為應理不。此何所疑。以其嵩云。夫論立義。依宗	566	X42n0733_p0007c24
正之。豈取僻文。依他部立。且如上法。無替減年胎等	567	X42n0733_p0008a01
不滿。更開羅漢。若道成名受。胎等應同。胎非受緣。羅	568	X42n0733_p0008a02
漢寧是。又准母論。亦羯磨開。故彼文云(廣	569	X42n0733_p0008a03
如前引。第一卷中。第二	570	X42n0733_p0008a03
節文)。又母論第二。上受具中。除尊者磨訶迦葉蘇陀波	571	X42n0733_p0008a04
(廣如前引)。又立上法。應無應無羅漢沙彌	572	X42n0733_p0008a05
。若據祈心。准憑	573	X42n0733_p0008a05
何教。(彼又總非云)如斯之義。應熟思尋。	574	X42n0733_p0008a06
(又云)立者不能熟詳	575	X42n0733_p0008a06
文義。既無的據。難可依憑。(又云)是力力無勞廣述。今	576	X42n0733_p0008a07
詳彼難。若道成名受。胎等應同者。今應反難。胎中九	577	X42n0733_p0008a08
月。羅漢幾年。故不例也。若言道力義同二十者。三果	578	X42n0733_p0008a09
何容劣於二十。又復羅漢何理劣於曾嫁之人。准羯	579	X42n0733_p0008a10
磨前方開補年。其曾嫁者。何理勝於羅漢極果。開羯	580	X42n0733_p0008a11
磨前逆數十二。又云。母論亦羯磨開者。何不審尋彼	581	X42n0733_p0008a12
論第一佛在世時不受戒文也。故知。彼論第二節云。	582	X42n0733_p0008a13
如有一人。盡一切漏。未滿二十。已受具足者。望曾作	583	X42n0733_p0008a14
法。即名已受。然法不成。復名不受。故荷初節佛在世	584	X42n0733_p0008a15
時不受文也。若不爾者。豈容一論二說相違。故不	585	X42n0733_p0008a16
應爾。即由此理。此理律下文因明羯磨。乘說羅漢	586	X42n0733_p0008a17
名受具者。亦望羯磨法定不成也。又嵩復引母論	587	X42n0733_p0008a18
第二。除迦葉等。欲何所說。今詳除者。由迦葉等上	588	X42n0733_p0008a19
法所收。故須除之。其餘不詳。此則上法文甚分明也。	589	X42n0733_p0008a20
若言除已其餘不聽故無上法者。八年之後。不聽三	590	X42n0733_p0008a21
歸。亦應三歸不立為受。又難祈心准憑何教者。智人	591	X42n0733_p0008a22
咸許推理歸文。何用滯文而迷正理。又三世佛。論說	592	X42n0733_p0008a23
皆同。寧執自心違三世佛。又尋諸部。皆有此受。但名	593	X42n0733_p0008a24
不同。且俱舍十四。立有十受。第四受云。四由信受。佛	594	X42n0733_p0008b01
為大師。謂大迦葉。雜心第四。十受亦同。十中第三名	595	X42n0733_p0008b02
為受師。多論第二。七受之中第五自誓。十誦五十八。	596	X42n0733_p0008b03
十受之中第三自誓。見論第三受教。既通諸部。此何	597	X42n0733_p0008b04
獨違。故此律受戒度云。爾時有年不滿二十者。受	598	X42n0733_p0008b05
具足已。後便生疑。諸比丘往問佛。佛言。自今已去。若	599	X42n0733_p0008b06
受具足已。有如是疑。聽數胎月。若數閏。若數十四日	600	X42n0733_p0008b07
說戒日。若得阿羅漢。即名為出家受具足(造	601	X42n0733_p0008b08
論本欲釋律本文。	602	X42n0733_p0008b08
母論既明此文。甚顯)。又責祈心憑何教故者	603	X42n0733_p0008b09
。多論十誦。皆名自	604	X42n0733_p0008b09
誓。誓即祈心。寧非明教。問前來上法。雖已善成。瑜伽	605	X42n0733_p0008b10
決擇分。如何會釋。彼論五十三云。或有一類。唯自然	606	X42n0733_p0008b11
受。除苾芻律儀。何以故。由苾芻律儀。非一切堪受故。	607	X42n0733_p0008b12
若苾芻律儀。非要從他受者。若堪出家。若不堪出家。	608	X42n0733_p0008b13
但欲出家。便應一切隨其所欲自然出家。如是聖教。	609	X42n0733_p0008b14
便無軌範。亦無善說法毗柰耶而可了知。是故苾芻	610	X42n0733_p0008b15
律儀。無自然受(已上論文)。答彼據制後滿	611	X42n0733_p0008b16
足教說。即符母	612	X42n0733_p0008b16
論除迦葉等。其餘不得建立善根上受具也。	613	X42n0733_p0008b17
多子塔者。佛本行三十六。迦葉因緣品云。佛在一樹	614	X42n0733_p0008b18
下。爾時是神名曰多子。偈中云。佛在多子樹。母論云。	615	X42n0733_p0008b19
迦葉白佛言。我初到多子塔林中見世尊。(述曰)因多子	616	X42n0733_p0008b20
神。以目林塔。林中有樹。復云佛在樹下。辟支佛因緣	617	X42n0733_p0008b21
論中。亦說多子塔事。	618	X42n0733_p0008b22
群品者。覺有二解。一云。群者眾。品者別。即別眾是也。	619	X42n0733_p0008b23
又云。群者眾多義。品者品類義。謂於四年不同大僧	620	X42n0733_p0008b24
護持律相。何得不犯眾多品類微細惑也。今詳母論	621	X42n0733_p0008c01
第二卷云。法業群品業不應作。法業齊集業應作。(述曰)	622	X42n0733_p0008c02
梵本之中。名為羯磨。此翻為業。所言法業群品業者。	623	X42n0733_p0008c03
是別眾也。復言。法業齊集業者。是法和眾也。謂於界	624	X42n0733_p0008c04
內。別為群品也。付法藏第四云。憂留陀山有一老虎。	625	X42n0733_p0008c05
生於二子。飢窮困極。便命終。二子失母。憂婆鞠多。日	626	X42n0733_p0008c06
日與食。為說諸行無常偈。命終生摩突羅國。至年八	627	X42n0733_p0008c07
歲。出家得道。即便使之採瞻匐花。答言。大師此樹高	628	X42n0733_p0008c08
峻。鞠多言曰。汝等是天(神用名天)。豈無	629	X42n0733_p0008c09
神足。時即昇空。採	630	X42n0733_p0008c09
花奉獻。諸人同見歎未曾(育王傳第四亦同)	631	X42n0733_p0008c10
。育王經。降伏外	632	X42n0733_p0008c10
道。撿彼無文(應撿賢愚)。賢愚第十五。尊	633	X42n0733_p0008c11
者舍利弗。晝夜三	634	X42n0733_p0008c11
時。天眼觀世。應度度之。爾時有諸商人。共將一狗。至	635	X42n0733_p0008c12
於中路。眾賈頓息。狗便盜取還賈人內。於時眾人便	636	X42n0733_p0008c13
共打狗。棄置空野。捨之而去。舍利弗頓息狗。便以天	637	X42n0733_p0008c14
眼見。以食施與。即為解說微妙之法。命終生舍衛國	638	X42n0733_p0008c15
婆羅門家。字曰均提。至年七歲。付舍利弗。令使出家。	639	X42n0733_p0008c16
得羅漢果。自以智力。觀過去世。作一飢狗。蒙我和上	640	X42n0733_p0008c17
舍利弗恩。今當盡身供給所須。永作沙彌。不受大戒。	641	X42n0733_p0008c18
摩夷者。正梵音云。摩怛理迦。翻為本母。既有母義。古	642	X42n0733_p0008c19
人遂稱毗尼母論。為摩夷也。	643	X42n0733_p0008c20
盡智現前即發具足者。至下第六。發戒時節門。當辨	644	X42n0733_p0008c21
釋之。	645	X42n0733_p0008c22
上法三緣。至第五藉緣門釋(一假佛教授。二	646	X42n0733_p0008c23
有祈夷心。三盡智現起)。	647	X42n0733_p0008c23
至文釋者。下婬戒中。釋准十誦。是賊住人也。古人有	648	X42n0733_p0008c24
立自然受戒。謂佛是也。故下文云。自然得解悟。云何	649	X42n0733_p0009a01
從人學者。彼為憂陀邪梵志。問佛為從誰學。佛即答	650	X42n0733_p0009a02
解悟。非答受戒也。	651	X42n0733_p0009a03
釋名門	652	X42n0733_p0009a04
善來兩釋。覺云。前釋意者。由此律中。要得初果。方命	653	X42n0733_p0009a05
善來。後釋即准五分第一。善來通凡。故除契證句也。	654	X42n0733_p0009a06
以五分律。須提善來。而犯初戒。故知通凡。由其初果。	655	X42n0733_p0009a07
性離五邪。必不犯重故也。今詳前據受戒揵度文中。	656	X42n0733_p0009a08
但言來比丘。而無善字釋也。後解即依八比丘中。具	657	X42n0733_p0009a09
有善來兩字釋也。是則解善是求戒行者。來謂如來。	658	X42n0733_p0009a10
教章云。故曰善來。即據能所合結。律單言來。據所對	659	X42n0733_p0009a11
教也。後解或據能所合說。文具兩字。義如前釋。或以	660	X42n0733_p0009a12
行者善心而受。佛遂雙讚。即二字俱為佛教也。	661	X42n0733_p0009a13
上法。兩釋。先來諸釋不復堪記。今詳前釋。約聖智境。	662	X42n0733_p0009a14
名為上法。論其後釋。即能證智名為上法。且前釋云	663	X42n0733_p0009a15
性空之理超出相有者。先來復言。相謂十相。有即三	664	X42n0733_p0009a16
有。今詳生空。即是無為。成實論宗言不可得。如衣壞	665	X42n0733_p0009a17
已都無所有。龍樹宗中。亦同此義。薩婆多宗釋。滅即	666	X42n0733_p0009a18
以離繫為體。實有非無。天親無著護法等宗。二空所	667	X42n0733_p0009a19
顯之實性名曰真如。是聖智境。非無實體。諸宗雖復	668	X42n0733_p0009a20
諍體有無。莫不皆稱性空之理。性違於相。故言超相。	669	X42n0733_p0009a21
空違於有。復言超有。此超相有。意顯涅槃。涅槃之性。	670	X42n0733_p0009a22
遠十相故。俱舍二十八云。涅槃離十相。故名無相。十	671	X42n0733_p0009a23
相者何。謂色等五。男女二種。三有為相。(	672	X42n0733_p0009a24
述曰)色等者。等	673	X42n0733_p0009a24
取聲香味觸也。三有為者。一生有為相。二住異有為	674	X42n0733_p0009b01
相。三滅有為相也。住異合說者。俱舍第五。一釋云。住	675	X42n0733_p0009b02
是有情所受著處。為令猒捨。與異合說。如示黑甘與	676	X42n0733_p0009b03
吉祥俱。是故定有四有為相(開即四相。合即	677	X42n0733_p0009b04
三相)。涅槃經第三	678	X42n0733_p0009b04
十。離十相亦同此說。涅槃既是法中之上。故名上法。	679	X42n0733_p0009b05
上法即是聖智所緣。內證境界。	680	X42n0733_p0009b06
修道進德或盡解滿會增上法者。謂數勤修聖道力	681	X42n0733_p0009b07
故。進證智斷二種圓滿。所言或盡。即顯斷德。言解滿	682	X42n0733_p0009b08
者。即顯智德。斷德即是擇滅無為。智德即是盡無生	683	X42n0733_p0009b09
智。無學正見也。於斯二德成就之時。正契無為。會增	684	X42n0733_p0009b10
上法。	685	X42n0733_p0009b11
亦可盡無生智超學表者。即是第二約智釋也。表者	686	X42n0733_p0009b12
外也。謂超三果四向之外。故云上法。智是有為。可建	687	X42n0733_p0009b13
立故。故引母論。證成釋也。俱舍二十四頌云。第九無	688	X42n0733_p0009b14
間道。名金剛喻定。盡得俱盡智。成無學應果。此頌意	689	X42n0733_p0009b15
云。斷非想地九品。或時第九無間道相應定數。名金	690	X42n0733_p0009b16
剛喻定。次解脫道即超盡智。此之盡智與盡得俱。故	691	X42n0733_p0009b17
云盡得俱盡智也(盡得即是擇滅得也)。既得	692	X42n0733_p0009b18
盡智。即成無學應	693	X42n0733_p0009b18
供等果。理實鈍根唯得盡智。若其利根亦得無生。二	694	X42n0733_p0009b19
人俱得無學正見。故婆沙一百二云。時解脫阿羅漢。	695	X42n0733_p0009b20
金剛喻定。唯一剎那。盡智流注。長時相續。從盡智出。	696	X42n0733_p0009b21
或起無學正見。或起世俗心。不動阿羅漢。金剛喻定。	697	X42n0733_p0009b22
後盡智唯一剎那。無生智流注。長時相續。從無生智	698	X42n0733_p0009b23
出。或起無學正見。或起世俗心。一切阿羅漢皆修無	699	X42n0733_p0009b24
學正見圓滿。而非一切皆現在前(未來無量無	700	X42n0733_p0009c01
學正見。不可頓起)。俱	701	X42n0733_p0009c01
舍二十四。正理六十五。義亦同此。然正理論。說無生	702	X42n0733_p0009c02
智及無學正見。或亦一那剎。或亦相續。婆沙文云。或	703	X42n0733_p0009c03
解脫道或勝進道攝是盡智。唯勝進道是無生智。因	704	X42n0733_p0009c04
此略釋。金剛喻定。盡無生智。無學正見。略作三門分	705	X42n0733_p0009c05
別。一釋名。二出體。三辨相。且釋名者。問何故名為金	706	X42n0733_p0009c06
剛喻定。答婆沙二十八云。無有煩惱。不斷不破。譬如	707	X42n0733_p0009c07
金剛。無有鐵等不穿不碎。故名金剛喻定。問何故名	708	X42n0733_p0009c08
盡智。答俱舍二十四云。盡智是斷或中最後解脫道。	709	X42n0733_p0009c09
由解脫道。與諸漏盡得最初俱生。故名盡智。正理六	710	X42n0733_p0009c10
十五一釋大同。又云有餘師說。惑盡身中。此最初生。	711	X42n0733_p0009c11
故名盡智。問何故名無生智。答正理意云。言無生者。	712	X42n0733_p0009c12
謂未來生得。非擇滅智託無生。名無生智。若爾。豈可	713	X42n0733_p0009c13
無漏聖慧緣非擇滅。答理實根本無生智體。但緣諦	714	X42n0733_p0009c14
理。而由後得緣非擇滅。故無漏智從後得智。得無生	715	X42n0733_p0009c15
名。於理無失。問何故名無學正見。答推度性故。名之	716	X42n0733_p0009c16
為見。此見真實。故名為正。若據照矚。名之為見。則盡	717	X42n0733_p0009c17
無生亦名為見。今據推度。故盡無生。非是見性。由此	718	X42n0733_p0009c18
二智。已息求心不推度故。若准大乘。一剎那智義說	719	X42n0733_p0009c19
為二。謂由有彼集因盡義。故名盡智。復由有彼苦果	720	X42n0733_p0009c20
不生義。故名無生智。除此二智。餘無漏慧照理明了。	721	X42n0733_p0009c21
名為正見。雜集第十。略釋盡無生智。瑜伽六十九。有	722	X42n0733_p0009c22
出世盡智無生智。復有世出世盡智無生智。如彼應	723	X42n0733_p0009c23
知。　次辨體者。金剛喻定。六智相應定數為體。故婆	724	X42n0733_p0009c24
沙二十八云。此有六智。謂四類智。及滅道法智(此即苦集	725	X42n0733_p0010a01
唯是類□。滅道即通法智類智)。若約行相。	726	X42n0733_p0010a02
四諦各通四諦各通四種	727	X42n0733_p0010a02
行相。廣如俱舍二十四婆沙二十八釋之。盡無生智	728	X42n0733_p0010a03
者。六智為性。謂法及類並四諦智。若細分別。四法四	729	X42n0733_p0010a04
類以之為性。然此二智。最初生時。唯苦集類。自後相	730	X42n0733_p0010a05
續。方通六智。緣苦集類金剛喻定。亦與此同。滅道法	731	X42n0733_p0010a06
類金剛喻定。即不同此也。謂此定後。必定故為苦集	732	X42n0733_p0010a07
類智。不得同前滅類道法類也。若論行相。初盡無生。	733	X42n0733_p0010a08
唯六行相。謂苦集類。除空非我。後相續位十四行相。	734	X42n0733_p0010a09
亦除空非我行。由此二智。於出觀時。作如是言。我生	735	X42n0733_p0010a10
已盡等。涉世俗故。故除空非我行。無學正見法類四	736	X42n0733_p0010a11
諦六智為性。通十六行。或以七智為性。加他心智。	737	X42n0733_p0010a12
次辨相者。金剛喻定。勢能摧破。三界一切所有煩惱。	738	X42n0733_p0010a13
但由前時煩惱已破。是故不破理實有能(如俱	739	X42n0733_p0010a14
舍二十四釋)。	740	X42n0733_p0010a14
盡無生智。如俱舍二十六云。謂無學位。若正自知。我	741	X42n0733_p0010a15
已知苦。我已斷集。我已證滅。我已修道。由此所有眼	742	X42n0733_p0010a16
智明覺解慧光觀。是名盡智。云何無生智。謂正自知	743	X42n0733_p0010a17
我已知苦。不應更知。廣說乃至我已修道。不應更修。	744	X42n0733_p0010a18
由此所有眼智明覺等。是名無生智。如何無漏智。可	745	X42n0733_p0010a19
作如是知。迦葉彌羅國諸論師說。從二智出後智中	746	X42n0733_p0010a20
作如是知。故無有失。無學正見。准而可知。不繁廣辨。	747	X42n0733_p0010a21
未感如來玄悟見道者。簡異善來。善來諸人。感佛說	748	X42n0733_p0010a22
法。復悟見道得初果已。方命善來。今此三歸。都無二	749	X42n0733_p0010a23
義。故云未感。上法既非言教下發。以非類故。不須簡	750	X42n0733_p0010a24
之。	751	X42n0733_p0010b01
三語三歸。唯此律中。體同義異。望三寶境。名曰三歸。	752	X42n0733_p0010b02
望羅漢教。名曰三語。不同多論分為二受。至下當知。	753	X42n0733_p0010b03
了論瞿婁達摩者。了論疏中作此名字。非論文也(論文	754	X42n0733_p0010b04
但多尊法)。	755	X42n0733_p0010b05
受緣開合門。	756	X42n0733_p0010b06
猥多者。字林。猥者眾也。	757	X42n0733_p0010b07
僧得可呵者。以違教故。應可呵責得吉羅罪。非謂提	758	X42n0733_p0010b08
舍尼也。覺云。梁朝時。白木調國從西進馬來。故知此	759	X42n0733_p0010b09
國在白木調來也。	760	X42n0733_p0010b10
若一比丘尼往大僧中代乞戒者。准下尼法。但差一	761	X42n0733_p0010b11
人。若准五分二十九。十尼俱往。如下當辨。	762	X42n0733_p0010b12
因辨遣信得戒時節者。章中三釋。初釋先且依教立	763	X42n0733_p0010b13
宗。章云。(乃至)已與汝受戒竟。次當引喻	764	X42n0733_p0010b14
以立道理。章云。	765	X42n0733_p0010b14
又准媒業。(乃至)便義不具。次釋妨難。章	766	X42n0733_p0010b15
云。若爾何故教	767	X42n0733_p0010b15
人盜。(乃至)不同殺盜(謂有別義。不類殺	768	X42n0733_p0010b16
等。言別義者。當知年夏。媒須和合二處。二	769	X42n0733_p0010b16
處者。男	770	X42n0733_p0010b16
女也)。次第二釋。初破前宗。章云。若爾戒	771	X42n0733_p0010b17
非羯磨緣生。(乃至)	772	X42n0733_p0010b17
何容使報。方始得戒。次申自宗。章云。故有	773	X42n0733_p0010b18
異釋。(乃至)事	774	X42n0733_p0010b18
成得罪。次釋妨難。且先立難。章云。若爾何不類媒耶	775	X42n0733_p0010b19
(假述前師。舉媒為難。媒戒文云。受語往彼	776	X42n0733_p0010b20
還報。僧伽婆尸沙。亦應殺盜受語往盜還報。	777	X42n0733_p0010b20
方成犯限也)。次	778	X42n0733_p0010b20
答非例。章云。答如媒報所媒。(乃至)何得	779	X42n0733_p0010b21
以所類能(顯媒類受。	780	X42n0733_p0010b21
若並令報。於中即有能所不同。且如媒中。如	781	X42n0733_p0010b22
有和上教一弟子。男家受語往語女家。女家受	782	X42n0733_p0010b22
語還報男家。此則	783	X42n0733_p0010b22
男女俱是所媒。此則報時。但能所媒。能教和	784	X42n0733_p0010b23
上已得罪竟。論其殺盜。若令還報。即是義邊	785	X42n0733_p0010b23
。受語往彼。事成我已	786	X42n0733_p0010b23
罪竟。若復還報。便是能報。非是罪時。故不	787	X42n0733_p0010b24
相類)。次准例立理。章云。如此解時。	788	X42n0733_p0010b24
(乃至)非謂報竟。方始得戒(謂類媒殺並不	789	X42n0733_p0010c01
報能。即例受門。以受戒人為能教者。使尼	790	X42n0733_p0010c01
往受。羯磨纔成。即得律儀。不須還報)。或	791	X42n0733_p0010c02
曰。今應更難此第二釋。謂立能	792	X42n0733_p0010c02
所。與前義別。男作能教。令為己媒。所教比丘須還男。	793	X42n0733_p0010c03
准此例受。理應還報。應答難云。此媒雖復要須報能。	794	X42n0733_p0010c04
而不得結能教男罪。亦應受戒雖要報能。而亦不令	795	X42n0733_p0010c05
能教得戒。復曰。能教比丘。令為己媒。既要報能。受亦	796	X42n0733_p0010c06
應爾。答汝若類媒須結媒罪。今為己媒。既要報能。受亦	797	X42n0733_p0010c07
應爾。答汝若類媒須結媒罪。今為己媒。乃是婬因。豈	798	X42n0733_p0010c08
令受具而發五戒。復曰。尼僧十眾並作能教受戒行	799	X42n0733_p0010c09
者。及大僧眾並作所教。此則所教預喻如所媒。所媒	800	X42n0733_p0010c10
既須往彼還報。受戒亦應往大僧處。還報受戒行者。	801	X42n0733_p0010c11
答媒報令能得罪。豈受還報而令能教尼眾得戒耶。	802	X42n0733_p0010c12
此等既並立難不成。還歸初門能所類相。並不報能。	803	X42n0733_p0010c13
得戒得罪也。次第三釋。先且總非前釋。章云。雖有此	804	X42n0733_p0010c14
釋。(乃至)不了說故。次依教立理。章云。	805	X42n0733_p0010c15
如餘三律。(乃至)明因	806	X42n0733_p0010c15
使得(理應受戒。要聞羯磨。故知使傳大僧羯	807	X42n0733_p0010c16
磨。方始得戒)。次例此律。亦應具傳	808	X42n0733_p0010c16
大僧羯磨。章云。此律文略。直言汝已受具足	809	X42n0733_p0010c17
竟(下尼法云。	810	X42n0733_p0010c17
能使應還。比丘尼寺內。語言大妹。汝已受大	811	X42n0733_p0010c18
戒竟。述曰。疏意說比尼法文略也。謂准尼法	812	X42n0733_p0010c18
。雖差一尼並二三伴。	813	X42n0733_p0010c18
異於餘律十尼俱往。然亦應理還來集尼。對大	814	X42n0733_p0010c19
僧中所作羯磨。令具聽訖。方可語言。大妹汝	815	X42n0733_p0010c19
已受戒竟。以受要	816	X42n0733_p0010c19
須聞羯應故)。次辨具緣。章云。應具六法等也	817	X42n0733_p0010c20
然文亦不具者。略者。准尼法中。全無第三戒師白緣。	818	X42n0733_p0010c21
於第四緣。但問名字及和上名。并學戒不。而略不問	819	X42n0733_p0010c22
十三難等。雖問少分。而亦是略。今更詳之。應具十緣。	820	X42n0733_p0010c23
一端正女人。尼法文云。小小類貌。不應遣信。母論第	821	X42n0733_p0010c24
二云。若有如是比者。得遣信受(五分半迦尸	822	X42n0733_p0011a01
。十誦四十一云。婆羅門生女。	823	X42n0733_p0011a01
端正姝好。價直半迦尸國)。二有難緣。三本	824	X42n0733_p0011a02
法成就。四白二差使。口	825	X42n0733_p0011a02
差伴尼(准尼揵度)。若准餘律。十尼俱往。	826	X42n0733_p0011a03
五義加使尼為請	827	X42n0733_p0011a03
師(設無此緣。亦應得戒)。六使尼為乞。七	828	X42n0733_p0011a04
戒師作白。八撿問遮難。	829	X42n0733_p0011a04
九白四成就。十使還報知。若依餘律。白四具	830	X42n0733_p0011a05
足(或恐轉變。	831	X42n0733_p0011a05
更應撿難。更加撿緣。使十一緣)。上來立義	832	X42n0733_p0011a06
雖已善成就。崇復云。遣信	833	X42n0733_p0011a06
受戒得。在大僧言下。報表事終。非為發戒。故報文云。	834	X42n0733_p0011a07
已與汝受戒竟。報有已言。明知先得。若在報發。便違	835	X42n0733_p0011a08
已言(難曰。俱舍第九云。開口已眠。應先開	836	X42n0733_p0011a09
口)。又云。若使言下生戒法者。	837	X42n0733_p0011a09
便有三過。一有秉法雜亂過。二尼有一部發戒過。三	838	X42n0733_p0011a10
違見論八語過。今略詳之。尼傳僧教。本非雜亂。故五	839	X42n0733_p0011a11
分二十九云。羯磨師為說僧所作白四羯磨令聽已。	840	X42n0733_p0011a12
又凡受戒。理須聽聞大僧白四。若不許尼傳僧白四。	841	X42n0733_p0011a13
僧教未成。則崇自招一部之失。又見論八語者。善見	842	X42n0733_p0011a14
第七。八種得戒。八語之外。別有遣使。如彼論云遣使	843	X42n0733_p0011a15
如彼論云。遣使受具足戒者。半迦尸尼。遣信八語。得	844	X42n0733_p0011a16
具足者。從比丘尼得白。四法。比丘僧復白四法。是名	845	X42n0733_p0011a17
八語(已上論文)。八語遣使。論既別設。違	846	X42n0733_p0011a18
八語。何成有過。況	847	X42n0733_p0011a18
復使尼傳僧白四。並其本法。成八語。此等立破。具如	848	X42n0733_p0011a19
破述記中已廣辨說。	849	X42n0733_p0011a20
受有作法者。尼往僧中。或須結界。或相撿問。隨時變	850	X42n0733_p0011a21
動。不同隨中。	851	X42n0733_p0011a22
異緣無作唯隨非受者。窮尋疏意。略有三門。一者異	852	X42n0733_p0011a23
緣能發無作。如欲殺人不執刀仗。乃用指印相書而	853	X42n0733_p0011a24
煞。雖同身業。而事有異。故曰異緣。者互緣。如以指印。	854	X42n0733_p0011b01
或以相盡。作大妄語。是即身業以成語業。或如讚殺。	855	X42n0733_p0011b02
以語成身業。既互造故名互緣。三者助緣。如以他人	856	X42n0733_p0011b03
身語等業。用成我身身語等業。即如遣使。名曰助緣。	857	X42n0733_p0011b04
先來諸人。不違異緣互緣別相。遂妄破疏。且如覺云。	858	X42n0733_p0011b05
受中理亦通於異緣。如語乞戒發身戒故(此將	859	X42n0733_p0011b06
互緣。以破異緣	860	X42n0733_p0011b06
是故非理)。通律師云。問此人亦應遣使依止	861	X42n0733_p0011b07
。答成。若有難。	862	X42n0733_p0011b07
開無依止而住。豈可有難。開不受而得戒。故不相類	863	X42n0733_p0011b08
也。又以依是憑義。理不合遙也。	864	X42n0733_p0011b09
總發假緣者。情非情等一切境上。總頓發故。要假緣	865	X42n0733_p0011b10
也。	866	X42n0733_p0011b11
今取面化者。謂便捨時。未說成捨者。留待後時。容親	867	X42n0733_p0011b12
面化使不捨戒。以其捨戒如死故也。	868	X42n0733_p0011b13
不假餘緣者。若當有便。隨便對捨。何須遣往也。	869	X42n0733_p0011b14
十人二十足為良驗者。十人受戒。二十出罪。是表難	870	X42n0733_p0011b15
易也。	871	X42n0733_p0011b16
受本不得請僧就己者。上代僧祐律師云。遍尋諸律。	872	X42n0733_p0011b17
有難尚令遣使往受。豈容無難輒受尼請來就尼寺。	873	X42n0733_p0011b18
往往有人。輕藻無識。往赴尼寺與受戒者。深違教意。	874	X42n0733_p0011b19
今詳教意。但由大僧。取靜息緣。不肯來赴。故開使受	875	X42n0733_p0011b20
也。請而赴者。理非輕藻。然今疏意。同僧祐說。故云不	876	X42n0733_p0011b21
得也。伽論第一及第七並云。百一羯磨。一切經中。亦	877	X42n0733_p0011b22
別有一卷百一羯磨。即薩婆多宗所弘也(數有	878	X42n0733_p0011b23
人言。毗尼母百	879	X42n0733_p0011b23
一羯磨者誤)。邊無十僧。誰足二十。故應同開邊尼十眾	880	X42n0733_p0011b24
雖有多釋義等為可者。一解。羯磨中攝。故不別論。若	881	X42n0733_p0011c01
爾遣使亦羯磨攝。何以別明。答端正女人。開中之勝。	882	X42n0733_p0011c02
而論曾嫁名中鄙惡。不類端正。故不別論。雖有此理。	883	X42n0733_p0011c03
然十二開異常二十。應分兩別。答以十誦中無開十	884	X42n0733_p0011c04
二。有遣信故。今據彼說。故有隱顯。章中破云。以其文	885	X42n0733_p0011c05
無定數者。諸部受數。或多或少。豈專十誦以妨此律。	886	X42n0733_p0011c06
又解違於五受。亦同此破。故依下文。立曾嫁受。	887	X42n0733_p0011c07
女婦二受者。婦受有一。曾嫁是也。女受有三。二十眾。	888	X42n0733_p0011c08
遣使。並義立邊尼十眾也。更加大僧十人五眾。即是	889	X42n0733_p0011c09
羯磨離六也。	890	X42n0733_p0011c10
合即唯五者。謂合前六。總名羯磨。辨餘善來上法等	891	X42n0733_p0011c11
四受。故五也。引伽論者。證成羯磨。應離成由也。	892	X42n0733_p0011c12
並餘二受者。一者義立邊尼。二者曾嫁。	893	X42n0733_p0011c13
二僧攝者。義立邊尼及邊僧並五人僧攝。餘並十人	894	X42n0733_p0011c14
僧攝。	895	X42n0733_p0011c15
得名門	896	X42n0733_p0011c16
善來兩釋。准上釋名門中。如次配之。謂有一學兩學	897	X42n0733_p0011c17
異。　上法兩釋。亦准釋名。約境約智。如次配之。約數	898	X42n0733_p0011c18
就心。即帶數釋也。	899	X42n0733_p0011c19
通局門	900	X42n0733_p0011c20
多論對七受以說此約五受者。多論第二。見諦。善來。	901	X42n0733_p0011c21
三語。三歸。自誓。八法。白四(八法即八敬	902	X42n0733_p0011c22
也)。於此七中。義攝為	903	X42n0733_p0011c22
五。與此律同。故相對辨。謂彼七中。善來三歸八法白	904	X42n0733_p0011c23
四。即與此律四受全同。三語攝入三歸之中。見諦自	905	X42n0733_p0011c24
誓自義同上法。是故攝之。以為五受也。	906	X42n0733_p0012a01
但知七中有見諦無上法者。見諦雖可義同上法。論	907	X42n0733_p0012a02
其剋性。此律所無也。	908	X42n0733_p0012a03
此律有上法無見諦者。上法雖可義同彼論見諦自	909	X42n0733_p0012a04
誓。然據名字。彼無上法也。今詳上法。是母論名。仍非	910	X42n0733_p0012a05
此律有也。	911	X42n0733_p0012a06
八敬專尼餘三比丘者。應云八敬專尼餘五比丘。何	912	X42n0733_p0012a07
故言三。答合五為三故也。謂三語三歸。合為一見諦。	913	X42n0733_p0012a08
自誓合為一。善來復一。故三成也。	914	X42n0733_p0012a09
若謹依文者。多論第二云。問七種受。幾是比丘不共	915	X42n0733_p0012a10
尼。答曰。五是比丘。一見諦。二善來。三者三語。四者三	916	X42n0733_p0012a11
歸。五者自誓。問幾是尼不共比丘。答曰一。謂八法受	917	X42n0733_p0012a12
戒。問幾二眾共。答曰一。謂白四羯磨也。	918	X42n0733_p0012a13
為止誹謗故者。多論第二。佛不自度尼家三眾。作此	919	X42n0733_p0012a14
釋也。	920	X42n0733_p0012a15
多論局者偏就愛道等為言者。問多論第二云。八法	921	X42n0733_p0012a16
受戒。唯大愛道。更無得者。既唯一人。何用言等。答理	922	X42n0733_p0012a17
實多論。唯望愛道善來是局。復置等等言。良以母經	923	X42n0733_p0012a18
及此律等。敬通五百。是則善來總望五百。亦名為局。	924	X42n0733_p0012a19
總收義盡。須置等言。	925	X42n0733_p0012a20
亦同此局者。重釋此律望五百局。十誦五分。望愛道	926	X42n0733_p0012a21
局。故云亦同此中多論說局也。	927	X42n0733_p0012a22
舉此五受受隨分別者。此律善來唯受非隨。唯佛秉	928	X42n0733_p0012a23
故。若准祇律第三。佛與比丘俱秉善來。即是義通受	929	X42n0733_p0012a24
隨二法。謂自得戒。即屬受門。復以度他。即隨行攝。次	930	X42n0733_p0012b01
辨上法。若據母論。唯二人得。唯受非隨。通律師云。自	931	X42n0733_p0012b02
因祈心。果戒俱得。即是攝。復教他得。即隨行攝。此義	932	X42n0733_p0012b03
即是自部所宗。以其破結不遮簡故。次辨三歸。多論	933	X42n0733_p0012b04
第二云。佛成道後八年之中。得三歸受。故八年中。理	934	X42n0733_p0012b05
有自得教他之義。便通受隨。八年之後。非受非隨。次	935	X42n0733_p0012b06
辨八敬。若准自律。五百釋女因此得戒。名之為受。隨	936	X42n0733_p0012b07
中行敬。復即是隨。然此隨義異前說。除五百已。約餘	937	X42n0733_p0012b08
女邊。唯隨非受。次辨羯磨。義准應知。今此古人。受隨	938	X42n0733_p0012b09
分別。既說五百。故通受隨。自餘諸尼敬不通受。明知	939	X42n0733_p0012b10
五百以敬為受。是故善來不度五百。故說善來局也。	940	X42n0733_p0012b11
叔釐尼者。賢愚第五云。其初生時。細濡白裹身而	941	X42n0733_p0012b12
生。父母怪之。相師言古。因為作字。名曰叔釐。秦言白	942	X42n0733_p0012b13
也。叔釐長大。隨身大。女白父母。我欲出家。將往佛	943	X42n0733_p0012b14
所。佛言善來。頭髮自墮。所著白。尋成五衣。精進不	944	X42n0733_p0012b15
久。成阿羅漢。	945	X42n0733_p0012b16
摩登耆女者。經無文說善來受。母論第一。摩登祈撿。	946	X42n0733_p0012b17
多論自誓唯大迦葉者。彼論第二云。自誓唯大迦葉	947	X42n0733_p0012b18
一人。更無得者。(述曰)意說。當時更無人	948	X42n0733_p0012b19
得。非是佛制餘	949	X42n0733_p0012b19
不復聽作自誓受也。故章中云。一多少為言等也。多	950	X42n0733_p0012b20
論第二云。問佛在世幾年便聽白四羯磨受戒。答曰。	951	X42n0733_p0012b21
有言佛初得道一年後。聽白四受。有言四年。有言八	952	X42n0733_p0012b22
年。以義而推。八年者是正義也。(又云)佛	953	X42n0733_p0012b23
遣阿難。與大愛	954	X42n0733_p0012b23
道。八法受戒。十四年後。聽白四受。(又云	955	X42n0733_p0012b24
)三語三歸。佛成	956	X42n0733_p0012b24
道已八年中得。八年已後。更無得者(已上論文)。	957	X42n0733_p0012c01
結集毗尼序者。十誦五十五。明五百結集。彼文名為	958	X42n0733_p0012c02
五百結集毗尼序也。一為敬要(即是釋前不善	959	X42n0733_p0012c03
來度)。二須和上	960	X42n0733_p0012c03
(即是釋前不羯磨度)。	961	X42n0733_p0012c04
多論俱局離羯磨故者。多論雖言羯磨是通。餘皆是	962	X42n0733_p0012c05
局。若如向來離羯磨受。便合多論。一切俱局。謂據總	963	X42n0733_p0012c06
名。羯磨便通。論其別體。亦即是局。	964	X42n0733_p0012c07
數齊有五者。頌曰。僧五謂來上。三歸十及五。尼五謂	965	X42n0733_p0012c08
敬遣。邊十常行嫁。又准多論。更加三語及以見諦。便	966	X42n0733_p0012c09
為僧七。今言僧五。謂攝此二人三歸上法中也。	967	X42n0733_p0012c10
局中三僧五專尼眾者。前齊五中。除來上已。餘三局	968	X42n0733_p0012c11
僧也。即齊五中尼眾有五。是專局尼也。	969	X42n0733_p0012c12
諸部同異	970	X42n0733_p0012c13
十誦五十八種得戒頌曰。然見誓論邊。重信來歸羯。	971	X42n0733_p0012c14
六同四分者。十中後六。義攝為四。便同此律來歸敬	972	X42n0733_p0012c15
羯也。謂邊五遣信羯磨。合之為一。餘三還三。即是攝	973	X42n0733_p0012c16
為四也。	974	X42n0733_p0012c17
善來是同者。同此律中。要得初果也。	975	X42n0733_p0012c18
不須善來者。謂彼復有直爾見諦。即發戒品。不須更	976	X42n0733_p0012c19
加善來受法。	977	X42n0733_p0012c20
餘二即異者。一者所秉法。二所被行者。故言二也。	978	X42n0733_p0012c21
四句分別者。即釋名等四門是也。	979	X42n0733_p0012c22
智論云非佛聲聞等所告者。智論九十五云。無性可	980	X42n0733_p0012c23
見。住是性中得耨菩提。何故無性相是阿耨菩提。非	981	X42n0733_p0012c24
諸佛所作。非辟支。非羅漢。非向道。非得果。亦非菩薩	982	X42n0733_p0013a01
所作。眾生不知諸法實相。是故菩薩行般若彼羅蜜。	983	X42n0733_p0013a02
以方便力。為之說法。(述曰)無法性者。是	984	X42n0733_p0013a03
所證理。阿耨菩	985	X42n0733_p0013a03
提。是能證智。而今論云無性相即是阿耨菩提者。菩	986	X42n0733_p0013a04
提菩提斷。皆名為菩提。智及智處。皆名為般若。故說	987	X42n0733_p0013a05
無性即是菩提。此之性空。不為因造。然十誦中。雖不	988	X42n0733_p0013a06
說辟支。是自然得。以其多論七受之外。有佛辟支。並	989	X42n0733_p0013a07
無師得。義准成立辟支自然也。	990	X42n0733_p0013a08
四分等中者。母論也。	991	X42n0733_p0013a09
大盡智者。多宗餘論與此大名。准此多論第二卷中。	992	X42n0733_p0013a10
云大盡智。先來諸人云。約人名大。今詳論意。已前有	993	X42n0733_p0013a11
學。煩惱分盡。今成無學。煩惱大盡。故名之也。	994	X42n0733_p0013a12
道未知智者。即道類智也。何以知然。雜心第六。釋九	995	X42n0733_p0013a13
遍知四類忍四類智。皆名未知。且如彼云。集智忍未	996	X42n0733_p0013a14
得一斷知。如彼廣說。然婆沙六十二云。集類智忍滅。	997	X42n0733_p0013a15
集類智生時。得一遍知。文相不同也。然雜心論上下	998	X42n0733_p0013a16
文中。有處亦名比忍比智。良以觀上二界不現前境。	999	X42n0733_p0013a17
名為未知。餘釋非理。不勞敘破。又覺云。若准俱舍苦	1000	X42n0733_p0013a18
忍初心得者。彼以俱舍第十四十受文云。二由得入	1001	X42n0733_p0013a19
正性離生。即作此說。理實初入苦法忍時。名入離生。	1002	X42n0733_p0013a20
而論得戒。要至第十六心得也。見諦周故。順多論故。	1003	X42n0733_p0013a21
建立果故。然俱舍云得入離生。顯初入道。由此為緣	1004	X42n0733_p0013a22
而得戒品。不必即說得戒剎那也。	1005	X42n0733_p0013a23
多論假身口教者。准章中釋。似約言教之教。今詳多	1006	X42n0733_p0013a24
論。表名教無教。彼論第二。問曰。佛與辟支。云何得戒。	1007	X42n0733_p0013b01
答無師得。問從教得。不從教得。答曰不從教得。有言。	1008	X42n0733_p0013b02
從教得。如佛在樹下結跏趺坐。言我要不解此坐而	1009	X42n0733_p0013b03
得漏盡。即身教成就。口教成就。然後得漏盡戒亦俱	1010	X42n0733_p0013b04
得。是謂身教得戒。辟支亦爾。(乃至)見諦	1011	X42n0733_p0013b05
或言從教得。或	1012	X42n0733_p0013b05
言不從教得。言從教者。安居一時。乞食聽法。身口二	1013	X42n0733_p0013b06
教亦俱成就。然後見諦。戒亦俱得。是名從教得戒(已上	1014	X42n0733_p0013b07
論文)。若是言教者。見諦既因佛教。何故乃言安居乞食	1015	X42n0733_p0013b08
等為身口教。又彼論第一云。若口說三歸。是身口教。	1016	X42n0733_p0013b09
若淳重心。有身口無教。故知是表無表也。	1017	X42n0733_p0013b10
問木叉戒是無漏戒禪戒不者。多語第一問答也。	1018	X42n0733_p0013b11
佛在世有者。法未滅來。總名佛在。此約制立七眾木	1019	X42n0733_p0013b12
叉。要佛出世。若約獨覺。出無佛世。五戒性成。名木叉	1020	X42n0733_p0013b13
者。不假佛世。問聖者皆得五不作戒。若是木叉。應命	1021	X42n0733_p0013b14
終捨。何因經生仍成五戒。答理實命終五戒隨捨。由	1022	X42n0733_p0013b15
此五戒。感當勝果。故非不捨。然隨生處。五戒性成者。	1023	X42n0733_p0013b16
理是新成。非成前生。故無有失。	1024	X42n0733_p0013b17
餘二人天俱有等者。約趣辨依身也。於中禪戒。通欲	1025	X42n0733_p0013b18
色界。容成容現而名為有。若無漏戒。欲色二天。亦是	1026	X42n0733_p0013b19
容成容現。於無色天。唯成非現。亦得名有也。今言人	1027	X42n0733_p0013b20
天俱有者。天名是通。理應分別也。	1028	X42n0733_p0013b21
餘二通二界等者。約界辨依身也。謂禪無漏。通二界	1029	X42n0733_p0013b22
中。容成容現。其無漏戒。無色界中。唯成非現。婆沙二	1030	X42n0733_p0013b23
十八云。無有聖者不成就無漏戒。是故聖者生彼界。	1031	X42n0733_p0013b24
唯成就造色。於中學成就學隨轉色。無學成就無學	1032	X42n0733_p0013c01
隨轉色。問此諸隨轉色。何大造耶。答依次前身。隨所	1033	X42n0733_p0013c02
應戒。欲界或色界大造。(述曰)婆沙百四十云。無漏戒不	1034	X42n0733_p0013c03
墮界地。隨所依身。大種所造。若現有色。可如百四十	1035	X42n0733_p0013c04
說。今既生於無色界中無色身故。故以前身大造也。	1036	X42n0733_p0013c05
若如十誦證下三果亦得戒品如見諦是者。初果見	1037	X42n0733_p0013c06
諦。義即決定。斯陀那含。義即不定。若先世道。斷欲六	1038	X42n0733_p0013c07
品。後入見道超證一來(大乘世道是伏非斷。	1039	X42n0733_p0013c08
而論超證。亦得同此)。或先世	1040	X42n0733_p0013c08
道。斷欲九品。後入見道超證不還。此二超證。得名見	1041	X42n0733_p0013c09
諦。而亦得戒。若先初果。漸次證得一來不還。即非見	1042	X42n0733_p0013c10
諦。理不得戒。	1043	X42n0733_p0013c11
問證下果時為一切得耶等者。此問答中。敘古人釋。	1044	X42n0733_p0013c12
略顯其非。且古意云。以下三果或。未盡故。假有祈心。	1045	X42n0733_p0013c13
即略非云。若第四果雖或已盡。亦非一切得。如沓婆	1046	X42n0733_p0013c14
等。故知不由或未盡者即假祈心。若爾今師云何答	1047	X42n0733_p0013c15
如前已釋。以其戒是從緣得故。不由或盡不盡也或	1048	X42n0733_p0013c16
有疏本云。若第四果雖或盡解滿一切得戒者。傳寫	1049	X42n0733_p0013c17
者謬。若言一切得者。何得指同沓婆也。	1050	X42n0733_p0013c18
何得判言經中不得三四者是其在家者。意破前師	1051	X42n0733_p0013c19
五戒一向判為在家。八戒一向判為出家。而言在家	1052	X42n0733_p0013c20
不得三四。是望經文。有大寬失。以經但言唯不得四。	1053	X42n0733_p0013c21
非不得三故也。章云。若在家者。以五戒人不斷自妻。	1054	X42n0733_p0013c22
豈得三果者。此意難云。若復用汝五戒在家可經釋	1055	X42n0733_p0013c23
者。有違理失。以有自妻。何得三果。三果必斷欲界或	1056	X42n0733_p0013c24
盡。何有自妻。章云。既言得三道果明亦出家者。此顯	1057	X42n0733_p0014a01
正釋。正釋意云。既言在家得三道明亦出家。即是亦	1058	X42n0733_p0014a02
在家亦出家也。以其著俗。即名在家。斷非梵行。復是	1059	X42n0733_p0014a03
出家。由名在家。順經文相。復由出家。故不違理。即破	1060	X42n0733_p0014a04
前師八戒一向唯是出家。無在家義也。	1061	X42n0733_p0014a05
頻婆娑羅等者。觀經云。佛口放光。照頻婆娑羅頂。爾	1062	X42n0733_p0014a06
時大王。雖在幽閉。心眼無障。遙見世尊。頭面作禮。自	1063	X42n0733_p0014a07
然增進。成阿那含。	1064	X42n0733_p0014a08
經就道俗多少者。緇服出家得道者多。白衣在俗。得	1065	X42n0733_p0014a09
道者少。故下律云。以信樂心。而作是念。我今在家。妻	1066	X42n0733_p0014a10
子繫縛。不能純修梵行。我今寧可剃除鬢髮。被袈裟。	1067	X42n0733_p0014a11
以信捨家。入非家道。善生經說。在家菩薩修道難。如	1068	X42n0733_p0014a12
陸路牽般。出家菩薩修道易。如水路乘船等。瑜伽四	1069	X42n0733_p0014a13
十七云。出家菩薩一向能行鉤鎖梵行。在家菩薩。則	1070	X42n0733_p0014a14
不如是。廣如彼論。	1071	X42n0733_p0014a15
非謂不得第四果耳者。若准多宗。定不得四。故婆沙	1072	X42n0733_p0014a16
四十六。釋初果云。問若滿七有。無佛出世。在家得阿	1073	X42n0733_p0014a17
羅漢耶(正義家釋云)。如是說者。彼法爾成	1074	X42n0733_p0014a18
佛弟子相。乃得	1075	X42n0733_p0014a18
極果。如五百仙人。在伊師迦山中修道。本是聲聞。出	1076	X42n0733_p0014a19
無佛世。獼猴為現佛弟子相。彼皆學之。證獨覺果。無	1077	X42n0733_p0014a20
學不受外道相故。今五分律。化地部宗。俗得羅漢。不	1078	X42n0733_p0014a21
須會釋。見論第七。教授迦葉詞句。具如彼論。不繁敘	1079	X42n0733_p0014a22
之。然章中不具也。	1080	X42n0733_p0014a23
明智現前者。無漏聖智。稱之為明也。	1081	X42n0733_p0014a24
如增一阿含廣說者。彼二十一云。佛在摩羯國波沙	1082	X42n0733_p0014b01
山。世尊清旦從靜室起。在外經行。須陀沙彌。在世尊	1083	X42n0733_p0014b02
後。世尊顧曰。今問卿義。諦聽善思。對曰如是。世尊告	1084	X42n0733_p0014b03
曰。有常色及無常色。為一義。為若干。須陀白佛言。此	1085	X42n0733_p0014b04
義若干。非一義也。所以然者。有常色者是內	1086	X42n0733_p0014b05
(如來常身。非諸	1087	X42n0733_p0014b05
凡夫六根所取)。無常色者是外(外色聲等六	1088	X42n0733_p0014b06
根所行)。以是故。義者若干	1089	X42n0733_p0014b06
也。世尊告曰。善哉。復云。有漏無漏義。為一為若干。對	1090	X42n0733_p0014b07
曰。若干。所以然者。有漏義是生死結。無漏義是涅槃。	1091	X42n0733_p0014b08
故是若干也。告曰善哉。復云。聚法散法。為一為若干。	1092	X42n0733_p0014b09
白言若干。所以然者。聚法之色者。四大形也	1093	X42n0733_p0014b10
(極微聚故)。散	1094	X42n0733_p0014b10
法之色。苦盡諦也(謂滅諦體。散滅有漏色身	1095	X42n0733_p0014b11
也)。故有若干。告曰善	1096	X42n0733_p0014b11
哉。復云。受義陰為一義若干乎。白言若干。所以然者。	1097	X42n0733_p0014b12
受者無形。不可見。陰者有色可見。故若干也	1098	X42n0733_p0014b13
(諸心心所領受	1099	X42n0733_p0014b13
境界。故言無形也。色可聚集。故名陰也)。	1100	X42n0733_p0014b14
告曰善哉。復云。有學義無學義	1101	X42n0733_p0014b14
為一為若干。對曰若干。所以然者。有學義。是生死結。	1102	X42n0733_p0014b15
無學義。是涅槃。故若干(謂名有無名也)。	1103	X42n0733_p0014b16
復告曰。云何有學是	1104	X42n0733_p0014b16
生死。無學是涅槃。白言。有字。有生有死。有終有始。無	1105	X42n0733_p0014b17
字。無生無死。無終無始。世尊告曰。善哉。快說此言。今	1106	X42n0733_p0014b18
即聽汝為大比丘。告諸比丘。摩羯國界。快得善利。便	1107	X42n0733_p0014b19
此沙彌此境界。今總頌曰。常色無常色。漏無漏聚散。	1108	X42n0733_p0014b20
受陰字無字。如次義應知。	1109	X42n0733_p0014b21
多論舉羯磨攝十誦中三者。謂中三者謂攝五眾遣	1110	X42n0733_p0014b22
信論義。以其多論是有部宗。釋十誦義。故相攝也。問	1111	X42n0733_p0014b23
樂者。樂謂意樂。意樂清淨。發言亦善。故俱舍云。謂由	1112	X42n0733_p0014b24
善巧酬答所問。如蘇陀夷是也(亦有釋言。問	1113	X42n0733_p0014c01
其樂受戒不者。今恐不然也)。	1114	X42n0733_p0014c01
僧祇二十三。四種受具頌曰。自寬來中邊。不能如法	1115	X42n0733_p0014c02
者。彼律云。諸比丘亦欲如來善來度人。威儀進止。左	1116	X42n0733_p0014c03
右顧視。著衣持缽。皆不如法。廣列善來者。佛善來度	1117	X42n0733_p0014c04
三千二百九十一人。諸比丘度不列其數(廣說如彼)。	1118	X42n0733_p0014c05
羯磨替善來者。但替諸比丘。非替如來也。訖至雙林。	1119	X42n0733_p0014c06
皆是善來故也。	1120	X42n0733_p0014c07
所以可知者。牒入羯磨眾。所斟量故。不足數也。	1121	X42n0733_p0014c08
八敬懸指者。向來並是二十三文。此云懸指者。是彼	1122	X42n0733_p0014c09
第三十六。五百釋女。往詣佛所。卻住一面。愛道白佛	1123	X42n0733_p0014c10
言。佛世難值。今遭如來出世說法。令諸眾生成寂滅	1124	X42n0733_p0014c11
證。如大愛道綖經中說(經中有愛道比丘尼經兩卷是)。	1125	X42n0733_p0014c12
然彼文中愛道言佛為尼制法者。祇律三十云。佛住	1126	X42n0733_p0014c13
迦維羅衛。爾時大愛道。與五百釋女。求佛出家。如綖	1127	X42n0733_p0014c14
經中廣說。(乃至)愛道白言。世尊為比丘尼	1128	X42n0733_p0014c15
。制八敬法。我	1129	X42n0733_p0014c15
等得廣聞不。佛言得(因此。即廣說八敬也)	1130	X42n0733_p0014c16
。五分五受頌曰。自來	1131	X42n0733_p0014c16
三八羯。剃髮之初故。名為因。祇律可知。	1132	X42n0733_p0014c17
一二三歸者。覺云。或據境說一二三歸。或可約一二	1133	X42n0733_p0014c18
三遍。今詳前釋好也。與此律中度俗二歸。相相順故。	1134	X42n0733_p0014c19
若爾何故五分十五云。諸比丘一語受戒。言汝歸依	1135	X42n0733_p0014c20
佛。又二語受。言汝歸依佛歸依法。又三語受。言歸依	1136	X42n0733_p0014c21
佛法僧。以是白佛。佛言不應。答謂制後不應也。若不	1137	X42n0733_p0014c22
爾者。豈可三語亦不應也。母論第一。二眾各五頌曰。	1138	X42n0733_p0014c23
來上羯離六。敕三師遣使。伽論十受頌曰。無見問歸	1139	X42n0733_p0014c24
誓。邊中重遣常。	1140	X42n0733_p0015a01
謂迦葉及三說者。律師云。此准母論。佛告迦葉。聽汝	1141	X42n0733_p0015a02
建立上受具足。即是一說。又復告曰。過未諸佛皆爾。	1142	X42n0733_p0015a03
即是二說。我爾亦然。即是三說。或可約三世佛說以	1143	X42n0733_p0015a04
為三。覺云。似有人名三說。今復詳之。迦葉顯人。三說	1144	X42n0733_p0015a05
顯法。謂三遍說自誓法也。	1145	X42n0733_p0015a06
但同歸敬(此二種受令同此律。故不須辨異)	1146	X42n0733_p0015a07
羯磨細論同異可知者。	1147	X42n0733_p0015a07
謂彼論中。問答五眾十眾遣信。及二部僧。此五種受。	1148	X42n0733_p0015a08
雖可總入羯磨中收。然彼問答。此律中無。十二曾嫁。	1149	X42n0733_p0015a09
彼論非有。此彼雖復俱有遣信。而此復無已後之制。	1150	X42n0733_p0015a10
故有同異也。	1151	X42n0733_p0015a11
對十誦者。並以同是薩婆多宗。故對辨之。後多論中	1152	X42n0733_p0015a12
亦同此釋。	1153	X42n0733_p0015a13
善見第七。八種受具頌曰。善歸授答問。重使語羯磨。	1154	X42n0733_p0015a14
多論第二。七種受戒。見來三語歸。自誓八白四。問此	1155	X42n0733_p0015a15
論三語。與三歸何別。尊者云。三歸有結詞。三語無結	1156	X42n0733_p0015a16
詞。據根鈍利。故受亦別。故多論第二云。以眾生宿業	1157	X42n0733_p0015a17
力故。若應三語得戒者。三語則止。若應三歸得戒者。	1158	X42n0733_p0015a18
三歸便止。以業力故。自然便爾。今詳。或據羅漢教其	1159	X42n0733_p0015a19
歸三寶者。名曰三歸。若無人教自歸三寶者。名曰三	1160	X42n0733_p0015a20
語。如此律中俗受五戒。多是自歸也。又此三語由無	1161	X42n0733_p0015a21
人教。自能說故。亦名自誓。如伽論十受釋自誓中。語	1162	X42n0733_p0015a22
迦葉及三說。彼文意云。迦葉自誓。即當多論佛為我	1163	X42n0733_p0015a23
師我為弟子。故俱舍第十四云。四由信受佛為大師。	1164	X42n0733_p0015a24
謂大迦葉。伽論又云。及三說者。謂無人教。自歸三寶。	1165	X42n0733_p0015b01
亦自誓攝。而名三說也。即當多論三語是也。若作此	1166	X42n0733_p0015b02
釋。前釋伽論三說之義。宜改就此。	1167	X42n0733_p0015b03
見諦攝自然者。准論見諦。不攝自然。以其自然是佛	1168	X42n0733_p0015b04
辟支。彼既以佛辟支。對見諦受。辨其同異。又復見諦	1169	X42n0733_p0015b05
與盡智異。故不應攝也。若爾七受應義不同。答七受	1170	X42n0733_p0015b06
唯約弟子得戒。故實不同。	1171	X42n0733_p0015b07
了論九受頌曰。僧來肆歸略廣。尼來遣使廣。獨覺有	1172	X42n0733_p0015b08
量德。如來無量德。	1173	X42n0733_p0015b09
擇二圓德了別相者。擇謂簡擇。直辨體也。相對而明。	1174	X42n0733_p0015b10
即是了別九相之異也。	1175	X42n0733_p0015b11
言圓德者。真諦釋云。圓德至得。是比丘性。得戒之時。	1176	X42n0733_p0015b12
即得四萬二千正法。名為圓德。復有至德。德此圓德。	1177	X42n0733_p0015b13
此中意說。圓滿功德。名為圓德。復至身中。得獲成就。	1178	X42n0733_p0015b14
故名至得。聲聞七種。必依他德。佛及獨覺。唯是自得。	1179	X42n0733_p0015b15
言善來者。真諦云。若諸行人。善根強勝。智慧聰利。戒	1180	X42n0733_p0015b16
善易生。聖道易得。此必聖人。猶是白衣。佛呼云善來	1181	X42n0733_p0015b17
比丘。修行清淨梵行。正說正法(此是善來詞	1182	X42n0733_p0015b18
句也)。鬢髮自墮。	1183	X42n0733_p0015b18
衣缽自然。即得具足(此辨相儀并仍戒時)。	1184	X42n0733_p0015b19
前云佛呼善來比丘	1185	X42n0733_p0015b19
者。是許出家及與具戒。謂從白衣。來出家位。從無戒	1186	X42n0733_p0015b20
位。來具戒位。故曰善。既無具戒。復言比丘也。修行清	1187	X42n0733_p0015b21
淨梵行者。與具戒已。敕令起行。離惡行善。名為梵行。	1188	X42n0733_p0015b22
令其修學。故曰修行。若欲別論。戒定慧品名為梵行。	1189	X42n0733_p0015b23
合學此三。故曰修行。正說正法者。說謂佛教。法謂三	1190	X42n0733_p0015b24
藏十二分教差別法門。□不妄倒故稱為正。正說正	1191	X42n0733_p0015c01
法。即是梵行之所依止。佛唱此言。名善來受。	1192	X42n0733_p0015c02
言三歸者。從此已去三種得戒。非皆是聖。又非佛與。	1193	X42n0733_p0015c03
善根漸薄。戒往難生。後後轉難。故有三別。且三歸者。	1194	X42n0733_p0015c04
善來未得。更說三歸。三歸之前須誦佛語。謂呼善來	1195	X42n0733_p0015c05
比丘等詞句前次說三歸。方始得戒。	1196	X42n0733_p0015c06
次略羯磨者。須立師僧問遮法等。羯磨之前。與廣無	1197	X42n0733_p0015c07
別。但說單白。便能得戒。又不要須十人五眾。四人亦	1198	X42n0733_p0015c08
得。以此為異。	1199	X42n0733_p0015c09
次廣羯磨。如今常法。尼無三歸及略羯磨。以根鈍故。	1200	X42n0733_p0015c10
若是聖人。佛命善來。故立善來也。大瞿耽教。是遣使	1201	X42n0733_p0015c11
受。故有八尊法也。自餘咸是廣白四受。故有羯磨也。	1202	X42n0733_p0015c12
獨覺有量功德至得者。先於多劫。已修戒行。最後生	1203	X42n0733_p0015c13
身。五戒性成。後入見道苦忍初心。得出家戒。鬢髮自	1204	X42n0733_p0015c14
落。衣缽自然。爾時具有木叉定生及無流戒。雖具三	1205	X42n0733_p0015c15
戒。若類佛德。猶是有量。論云諸佛無量功德波羅蜜	1206	X42n0733_p0015c16
至得者。行菩薩道。第三劫中。分分割截。能忍不嗔。爾	1207	X42n0733_p0015c17
時戒忍波羅蜜多悉圓滿。波羅蜜者。翻為到彼岸也。	1208	X42n0733_p0015c18
謂佛萬行。實盡邊際。悉到彼岸也。即簡二乘未能永	1209	X42n0733_p0015c19
斷不染無知。非到彼岸也。至最後身。釋菩薩戒。亦是	1210	X42n0733_p0015c20
性得。後入苦忍。得出家戒。乃至盡智無生智時。一切	1211	X42n0733_p0015c21
佛法一時圓滿。木叉定生無流戒等。無有邊量也。心	1212	X42n0733_p0015c22
論第四。十受頌曰。起超善師樂。重信歸中邊。	1213	X42n0733_p0015c23
律毗婆者。此總意云。隨逐律文。分別解釋。故云律毗	1214	X42n0733_p0015c24
婆沙也。此方律疏是也。梵云毗婆沙。此云逐分別。或	1215	X42n0733_p0016a01
名廣解釋也。故俱舍十四云。諸毗奈耶毗婆沙師十	1216	X42n0733_p0016a02
種得戒等。義同心論也。	1217	X42n0733_p0016a03
捨寶衣等者。非是論文。義亦有失。謂此自起即自然	1218	X42n0733_p0016a04
之異名也。唯多論釋。盡智時得。非發願時得也。	1219	X42n0733_p0016a05
超昇離生者。俱舍云。二由得入正性離生。婆沙第三	1220	X42n0733_p0016a06
云。論不正見。要由見道。能畢竟斷。故名正性。世第一	1221	X42n0733_p0016a07
法。無間別起。故說能入。令言超昇者。超不正見。昇正	1222	X42n0733_p0016a08
性中。即是入正性義也。言離生者。婆沙第三。多復次	1223	X42n0733_p0016a09
釋。而總意云。見所斷惑。名之為生。惑如生食。久在身	1224	X42n0733_p0016a10
中。作極苦事。惑如生狩。籠戾難伏。見道能滅。故云離	1225	X42n0733_p0016a11
生。	1226	X42n0733_p0016a12
三歸三說者。准多論與此心論。同是薩婆多宗。即應	1227	X42n0733_p0016a13
三說。是彼三語。三語三歸合為一故。若准俱舍十四	1228	X42n0733_p0016a14
云。十由三說。歸佛法僧。即似三遍口說三歸。若准十	1229	X42n0733_p0016a15
誦五十三。辨十受三歸已。自說誓言。我今隨佛出家。	1230	X42n0733_p0016a16
以為三說。任依一釋。	1231	X42n0733_p0016a17
辨異可知者。既同十誦。即上誦已辨異說。故云可知	1232	X42n0733_p0016a18
也。	1233	X42n0733_p0016a19
見諦得戒共無漏戒問答者。見諦必有道俱無表。道	1234	X42n0733_p0016a20
俱之外復得木叉。此二何別。廣釋如章。	1235	X42n0733_p0016a21
得果捨因者。且如初果。後證一來。捨前劣道。更得勝	1236	X42n0733_p0016a22
道。道俱無表。隨道轉增。故言捨因中戒也。餘果准知。	1237	X42n0733_p0016a23
總別門	1238	X42n0733_p0016a24
如昔所論善來羯磨說之為總餘三是別者。此敘昔	1239	X42n0733_p0016b01
律師義也。然尋彼師云。來上羯磨。名之為總。且善來	1240	X42n0733_p0016b02
總者。一者見諦。謂陳如等。二者呵欲入道。如婆提婆	1241	X42n0733_p0016b03
敷等。三者因緣入道。如舍利弗。初時雖別。後悉佛命	1242	X42n0733_p0016b04
善來得戒。次上法者。或名自誓。或名教授。並未發戒。	1243	X42n0733_p0016b05
後得盡總名上法。問前呵欲等。是得道緣。如何名別。	1244	X42n0733_p0016b06
答如論義時。未欲求戒。而請經論名論議受。來上亦	1245	X42n0733_p0016b07
爾(已上敘訖)。	1246	X42n0733_p0016b08
章云。今解善來亦非是總等者。將古人且應先識總	1247	X42n0733_p0016b09
別之相。且如論議。一人身上有論議開異曾嫁等。名	1248	X42n0733_p0016b10
之為別。復加羯磨同曾嫁等。名之為總。曾嫁亦然。謂	1249	X42n0733_p0016b11
亦一人有曾嫁開異論議等。名之為別。復有羯磨同	1250	X42n0733_p0016b12
論議等名之為總。由准此理。今解善來。亦非是總。以	1251	X42n0733_p0016b13
呵欲等非受名故。即不成別。以其別者須是別開。遍	1252	X42n0733_p0016b14
尋律論。不見呵欲是即開故。別義不成。總亦不立。故	1253	X42n0733_p0016b15
知非總。不同論議有多。多為論議有多受名。名為論	1254	X42n0733_p0016b16
議。敕聽問答。答問羯磨。然人唯一。故得說為從遠緣	1255	X42n0733_p0016b17
彰。名為論議。顯是別開。既是別開。復加羯磨。亦得成	1256	X42n0733_p0016b18
總。章雖不破上法是總。准例以破其義已成。謂將教	1257	X42n0733_p0016b19
授以望自誓。體不成別。別既不成。總亦不立。	1258	X42n0733_p0016b20
應開合中分十二受者。上辨受緣開合門中。羯磨離	1259	X42n0733_p0016b21
云。來上歸敬。復成四受。合成十數。今若更分善來為	1260	X42n0733_p0016b22
三。應彼開合立十二受。今詳此難。深為無用。設開十	1261	X42n0733_p0016b23
二。違何理教。故非理也。	1262	X42n0733_p0016b24
舉七毗尼七種非法總別為妨釋不類之義可知者。	1263	X42n0733_p0016c01
問七種毗尼。總名現前。然而離憶念等六。仍自別有	1264	X42n0733_p0016c02
現前毗尼。又如七非。總名非法非毗尼。然而離出非	1265	X42n0733_p0016c03
法別等。仍有非法非毗尼在。今羯磨中。十眾五眾遣	1266	X42n0733_p0016c04
信二十邊十曾嫁。總名羯磨。亦應離出十眾等六。仍	1267	X42n0733_p0016c05
更別有羯磨體在。答七滅七非。是通局門。如眼等根	1268	X42n0733_p0016c06
及色等境。辨法處色。通名為色。雖復離出五根四境	1269	X42n0733_p0016c07
及法處已。仍更別有色處體存。今言羯磨。是總別門。	1270	X42n0733_p0016c08
如世軍林。離人樹已無軍林體。故不類也。	1271	X42n0733_p0016c09
如界內不別眾中亦有不定者。尊者曰。亦應說言結	1272	X42n0733_p0016c10
界成就亦是不定。大界界場亦不定故。二十八人頌	1273	X42n0733_p0016c11
曰。餘舉滅難為。神隱離別場。	1274	X42n0733_p0016c12
第三能秉人門	1275	X42n0733_p0016c13
多論見諦自得者。此不盡理。如彼論第二云。六從他	1276	X42n0733_p0016c14
得。一須分別。因佛說法。名曰從他。自見諦發。即名自	1277	X42n0733_p0016c15
得。如彼廣說。	1278	X42n0733_p0016c16
論云以根本而言等者。此將上法。准他多論分別見	1279	X42n0733_p0016c17
諦文也。非謂彼論有此正文(分別見諦。如向	1280	X42n0733_p0016c18
所引多論第二也)。	1281	X42n0733_p0016c18
塵習雙亡者。若准深密瑜伽等宗。塵謂塵染。即煩惱	1282	X42n0733_p0016c19
障也。習有三種。一者一切善染種子。名為習氣。今言	1283	X42n0733_p0016c20
習者。煩惱種也。二者煩惱雖斷。仍有依附。所依身中。	1284	X42n0733_p0016c21
無堪任。雖無堪任。而無別體。三者諸所知障亦名習	1285	X42n0733_p0016c22
氣。故經說為無明習他也。若准涅槃等佛性宗中諸	1286	X42n0733_p0016c23
經論意。塵即煩惱障也。通收種現。總名塵染也。習即	1287	X42n0733_p0016c24
所知障也。通收無堪任性。總名習也。唐朝已來。不諳	1288	X42n0733_p0017a01
彼宗者。將謂習名古人錯譯。甚疏失也。今章疏意。即	1289	X42n0733_p0017a02
是佛性宗義也。此釋決定。物懷疑耳。	1290	X42n0733_p0017a03
轉緣入道者。轉變俗服。以成法衣等。如僧祇云。善來	1291	X42n0733_p0017a04
言下。鬢髮自落。袈裟著身等。	1292	X42n0733_p0017a05
付法藏阿難善來。如付法藏第一卷說。阿難乘船。在	1293	X42n0733_p0017a06
河中流。入般涅槃。時雪山中。有五百仙。阿難度已。同	1294	X42n0733_p0017a07
時涅槃。准彼即是善來度之。至下第三卷記中。當具	1295	X42n0733_p0017a08
別之。	1296	X42n0733_p0017a09
舍利弗金師之子教不淨觀者。撿涅槃二十六。緣不	1297	X42n0733_p0017a10
在佛。	1298	X42n0733_p0017a11
如文可知者。下文佛今百一十一羅漢。遊行說法。時	1299	X42n0733_p0017a12
有聞法得信。欲受具足戒。時諸比丘將欲受戒者。詣	1300	X42n0733_p0017a13
如來所。未至中道。失本信竟。不得受具。以事白佛。因	1301	X42n0733_p0017a14
開三歸。	1302	X42n0733_p0017a15
多論十義。廣如彼論第二卷說。	1303	X42n0733_p0017a16
四不壞信者。新譯經論。名四證淨。若准大乘。以信為	1304	X42n0733_p0017a17
體。謂無漏信。緣佛法僧及戒為境。信不可壞。名不壞	1305	X42n0733_p0017a18
信。或復由證得淨故。名證淨戒。證即是淨。故名證淨。	1306	X42n0733_p0017a19
理並無失。若薩婆多。無漏信戒二法為體。婆沙一百	1307	X42n0733_p0017a20
三云。淨謂信戒。離垢穢故。於四聖諦。別別覺證。而得	1308	X42n0733_p0017a21
此淨。故名證淨。又云。此中佛者。謂佛身中諸無學法。	1309	X42n0733_p0017a22
緣彼無漏信。名佛證淨。此中法者。謂獨覺身中三無	1310	X42n0733_p0017a23
漏根等學無學法。菩薩身中二無漏根等諸學法。及	1311	X42n0733_p0017a24
苦集滅三諦。緣彼無漏信。名法證淨。此中僧者。謂聲	1312	X42n0733_p0017b01
聞身中學無學法。緣彼無漏信。名僧證淨。諸無漏戒	1313	X42n0733_p0017b02
名戒證淨。自性淨故。依證起故。亦名證淨。俱舍二十	1314	X42n0733_p0017b03
五云。信戒二為體。四皆唯無漏。廣釋如彼。	1315	X42n0733_p0017b04
一正富羅者。多云。如昔一時。有一比丘。應得羅漢。有	1316	X42n0733_p0017b05
輪王鄣。不得漏盡。佛欲除障。為正富羅。輪王福滅。即	1317	X42n0733_p0017b06
得無著。	1318	X42n0733_p0017b07
唯羯磨通局可知者。覺云。五百年前。通凡及聖。五百	1319	X42n0733_p0017b08
年後。既無聖僧。故局凡也。今詳賓頭盧。向來應供。何	1320	X42n0733_p0017b09
以言無聖僧。設聖僧來秉。豈可不成。何以言局。尊者	1321	X42n0733_p0017b10
云。唯羯磨通者。即通凡聖也。局可知者。即餘四局秉	1322	X42n0733_p0017b11
也。	1323	X42n0733_p0017b12
第四所門	1324	X42n0733_p0017b13
至順之極者。有餘所釋。全不堪記。今詳此依成實論	1325	X42n0733_p0017b14
宗。唯觀滅諦。達無相理。得入見道。如從內凡覺觀滅	1326	X42n0733_p0017b15
諦數數觀察。然初學時。被有相心之所間雜。爾時猶	1327	X42n0733_p0017b16
非至順之極。久學純熟。見五陰滅。不為相間。名入見	1328	X42n0733_p0017b17
道。至此名為至順之極。謂至順無相之極也。若薩婆	1329	X42n0733_p0017b18
多。唯空無願。得入見道。定不許以無相三摩地入見	1330	X42n0733_p0017b19
道。正違成實宗也。	1331	X42n0733_p0017b20
多論云此二受法不羸不捨者。問若言內凡不羸不	1332	X42n0733_p0017b21
捨。何故俱舍二十三云。若得暖法退斷善根等。答彼	1333	X42n0733_p0017b22
據退暖。容斷善根。而今意說。不退暖位。定不羸捨。故	1334	X42n0733_p0017b23
無違失。	1335	X42n0733_p0017b24
羯磨無與為起過人者。如受戒揵度。未制羯磨之前。	1336	X42n0733_p0017c01
諸比丘等著衣不齊整。乞食不如法。此等並是三歸	1337	X42n0733_p0017c02
之人。既曰此人起過之後方制羯磨。故知三歸並是	1338	X42n0733_p0017c03
外凡。今詳下二果人。容犯夷罪。況復著衣不齊。而能	1339	X42n0733_p0017c04
證成是外凡也。故應還依多論第二。云三歸受不羸	1340	X42n0733_p0017c05
不捨。判為內凡者好。	1341	X42n0733_p0017c06
三人通被者。一外凡。二內凡。三聖者也。	1342	X42n0733_p0017c07
涅槃經淨梵志者。彼經第三十九。淨梵志白佛云。我	1343	X42n0733_p0017c08
已得正法淨眼。歸依三寶。唯願如來聽我出家。佛告	1344	X42n0733_p0017c09
憍陳如。聽是梵志出家受戒。時憍陳如。將至僧中。為	1345	X42n0733_p0017c10
作羯磨。令得出家。十五日後。得阿羅漢。	1346	X42n0733_p0017c11
蓮華色尼。下文得初果付。波闍度之。	1347	X42n0733_p0017c12
	1348	X42n0733_p0017c13
飾宗義記卷第二本	1349	X42n0733_p0017c14
	1350	X42n0733_p0017c15
	1351	X42n0733_p0017c16
	1352	X42n0733_p0017c17
飾宗義記卷第二末	1353	X42n0733_p0017c18
	1354	X42n0733_p0017c19
藉緣門	1355	X42n0733_p0017c20
昔律師五受。皆具五緣。善來五者。合此三四。以為一	1356	X42n0733_p0017c21
緣(謂假佛形。并佛言教)。更加心境相應。	1357	X42n0733_p0017c22
及言成事訖。今詳此中	1358	X42n0733_p0017c22
已說內有出家善心。復有佛形并佛聖教。便是已顯	1359	X42n0733_p0017c23
心境相應。又復佛言無落非過。何因言成事訖。上法	1360	X42n0733_p0017c24
五緣者。一假佛教授(同此章中第一緣)。二	1361	X42n0733_p0018a01
立誓要期。三精勤	1362	X42n0733_p0018a01
苦脩。四三毒皆盡。五盡智現前(此同章中第	1363	X42n0733_p0018a02
三緣也)。今詳盡智	1364	X42n0733_p0018a02
已顯勤脩及三毒盡也。三語合此初二。以為一緣(謂假	1365	X42n0733_p0018a03
弟子形。及三歸教)。二出家相具。文言教令	1366	X42n0733_p0018a04
剃髮披袈裟等(尊者	1367	X42n0733_p0018a04
云。更加此緣好)。三歸依心成。領前歸仗(	1368	X42n0733_p0018a05
即是章中第三緣也)。四心境相	1369	X42n0733_p0018a05
應。五言成事訖。今詳亦可攝在第三歸仗緣中。八敬	1370	X42n0733_p0018a06
五緣。同三歸說。謂一者假形及教。二者相具。三者有	1371	X42n0733_p0018a07
永戒心領受奉行。四者相應。五者事訖。今詳五中。相	1372	X42n0733_p0018a08
具求心。之有亦好領受奉行。相應事訖。恐不具足。是	1373	X42n0733_p0018a09
故章中。改為四緣也。	1374	X42n0733_p0018a10
羯磨受戒昔來所辨等者。今師意存此釋已。今詳四	1375	X42n0733_p0018a11
緣。義雖具足。若配律文。似乖文相。文相意云。若受大	1376	X42n0733_p0018a12
戒者。舉能受人也。	1377	X42n0733_p0018a13
白四羯磨如法成就者。此即總是四緣具足。故名如	1378	X42n0733_p0018a14
法成就也。	1379	X42n0733_p0018a15
得處所者。稱可聖教。名得處所。如說如來處非處智	1380	X42n0733_p0018a16
力者。處謂稱理。非處即是不稱道理。如來皆達不可	1381	X42n0733_p0018a17
屈伏。故名為力。故今此中。稱教名得處所也。	1382	X42n0733_p0018a18
住比丘法中者。結前作法。稱教名成就。便得安住比	1383	X42n0733_p0018a19
丘法中。又詳四緣。雖言年滿。身無遮難。復應細尋。下	1384	X42n0733_p0018a20
律文中。不問十三難。不名受戒故。雖無難不問。亦不	1385	X42n0733_p0018a21
得戒也。破四緣義不合道理者。非謂出妨破也。但辨	1386	X42n0733_p0018a22
四緣。別更立義。即是破也。	1387	X42n0733_p0018a23
不然之義當釋者。即下略敘是也。	1388	X42n0733_p0018a24
祇六緣者。願律師云。一年滿二十。二身無遮難。三結	1389	X42n0733_p0018b01
界成就。四盡集。五羯磨稱文。六僧數滿足。准祇第二。	1390	X42n0733_p0018b02
似有五緣。願云六緣。蓋是義立也。彼文云滿。非二十	1391	X42n0733_p0018b03
不滿(似當第一緣。又〔云〕)。若比丘受具	1392	X42n0733_p0018b04
足時。善受具足。一白三	1393	X42n0733_p0018b04
羯磨(當第五緣)。無障法(當第二緣)。和	1394	X42n0733_p0018b05
合非別眾(當第四緣)。滿十僧若	1395	X42n0733_p0018b05
過十(當第六緣)。是為受戒(已上祗文)。	1396	X42n0733_p0018b06
第三結界成就。善是願律	1397	X42n0733_p0018b06
師准義立也。理必有故。故須加之。總為頌曰。二十無	1398	X42n0733_p0018b07
遮界。集羯磨僧滿。	1399	X42n0733_p0018b08
亦是釋八比丘義者。祇律第二。但有一種羯磨比丘。	1400	X42n0733_p0018b09
何以乃言釋八比丘。今詳疏意云。汝若祇羯磨六緣。	1401	X42n0733_p0018b10
亦是釋此四分律中八比丘義。何如直取自部文耶。	1402	X42n0733_p0018b11
非謂疏注云彼祇律有八比丘也。言雖廣鬧者。即是	1403	X42n0733_p0018b12
首律師五緣也。今來彼師五緣以為頌曰。能受有五	1404	X42n0733_p0018b13
種。人根清相法(已上第一緣)。所七謂界僧	1405	X42n0733_p0018b14
。十集羯時資(第二	1406	X42n0733_p0018b14
緣也)。乞心境相應(乞是第三緣也。心境相	1407	X42n0733_p0018b15
應。是第四緣也)。及言成事訖(第五	1408	X42n0733_p0018b15
緣)。今師以四緣。攝彼五緣總盡。復為頌曰。初攝僧十	1409	X42n0733_p0018b16
集。二羯四半訖。三界四能五。時資乞四半。釋曰。言五	1410	X42n0733_p0018b17
緣者。第一能受人。第二有所對。第三乞。第四心境相	1411	X42n0733_p0018b18
應。第五言成事訖。且第一緣能受有五。一要是人。簡	1412	X42n0733_p0018b19
餘趣故。二根具足。文云啞聾等不得受故。三身器清	1413	X42n0733_p0018b20
淨。簡十三難。四出家相具。文言不應與俗服者受故。	1414	X42n0733_p0018b21
五少分得法。文言不應不與沙彌戒而受故。第二所	1415	X42n0733_p0018b22
對。曲復分七。一結界成就。祇第八云。不羯磨地者。不	1416	X42n0733_p0018b23
得作僧事故。二僧位所攝。非別人秉故。三十人。瞻波	1417	X42n0733_p0018b24
云。若少一人。非法非毗尼故。文言。自今已去。聽十人	1418	X42n0733_p0018c01
受故。四界內盡集和合。文云。更無方便。界內別眾作	1419	X42n0733_p0018c02
羯磨故。五白四教法。文言。息三語興羯磨故。六佛法	1420	X42n0733_p0018c03
時中。故心論云。法滅盡時。結界羯磨一切息故。受不	1421	X42n0733_p0018c04
失。未受不得故。七資緣具足。文言。乃至無衣缽。不應	1422	X42n0733_p0018c05
受故。第三乞戒。文言。不乞者不名受戒故。第四心境	1423	X42n0733_p0018c06
相應。文言。眼醉狂人不成受戒。故知心不稱境也。復	1424	X42n0733_p0018c07
以文言白四羯磨。不如白法作白等。故知境不稱心	1425	X42n0733_p0018c08
也。第五言成事訖。白四具漏。獨秉至頭。無人呵制。方	1426	X42n0733_p0018c09
成事訖。今師攝彼四緣者。如前頌云初攝僧十集者。	1427	X42n0733_p0018c10
今師初緣云僧數滿足者。攝彼昔師所對之中。僧位	1428	X42n0733_p0018c11
十人盡集等三也。二羯四半訖者。今師第二緣云教	1429	X42n0733_p0018c12
法成就者。攝彼昔師所對之中白四教法。及彼第四	1430	X42n0733_p0018c13
心境相應之中境稱心(此第四緣。具攝四半。	1431	X42n0733_p0018c14
故云四半也)。并攝第五言	1432	X42n0733_p0018c14
成事訖也。三界者。今師第三緣云結界成就界內不	1433	X42n0733_p0018c15
別眾者。攝彼昔師所對之中結界成就也。四能五時	1434	X42n0733_p0018c16
資乞四半者。今師第四緣云。年歲滿足。身無遮難。攝	1435	X42n0733_p0018c17
彼昔師頓受五種。及所對之中。佛法時中。資緣具足。	1436	X42n0733_p0018c18
及第三乞。并第四心境相應之中。心稱境也(	1437	X42n0733_p0018c19
四半義。准前釋)。	1438	X42n0733_p0018c19
四心俱得者。多論第一。於三性心及無心皆得。如彼	1439	X42n0733_p0018c20
應知。	1440	X42n0733_p0018c21
前四以心為緣者。心論第四頌云。隨心上中下。得三	1441	X42n0733_p0018c22
品律儀。故准心論立前四受。必假心緣也。	1442	X42n0733_p0018c23
羯磨一受文雖不列者。謂八比丘中。律文自釋具緣	1443	X42n0733_p0018c24
之義。然文不列以心為緣也。文雖不列。亦要須心。順	1444	X42n0733_p0019a01
心論故。	1445	X42n0733_p0019a02
四緣是何緣者。緣有四種。一因緣。二等無間緣。三所	1446	X42n0733_p0019a03
緣緣。四增上緣。然准俱舍。總攝五因。以為因緣。唯能	1447	X42n0733_p0019a04
作因攝為增上故。今先應辨六因義。後釋四緣。令義	1448	X42n0733_p0019a05
易了。然大乘中亦有六因。名字雖同。其義全別。若欲	1449	X42n0733_p0019a06
廣敘。恐厭繁文。故且應依俱舍第六婆沙十六乃至	1450	X42n0733_p0019a07
二十一廣釋六因。今當略敘。俱舍頌云。能作及俱有。	1451	X42n0733_p0019a08
同類與相應。遍行并異熟。許因唯六種。且辨第一能	1452	X42n0733_p0019a09
作因者。舊名所作因是也。俱舍頌云。除自餘能作。論	1453	X42n0733_p0019a10
曰一切有為。唯除自體。以一切法為能作因。由彼生	1454	X42n0733_p0019a11
時無障住故。顯宗第九一釋云。因即能作。名能作因。	1455	X42n0733_p0019a12
此因有力能作果故。雖餘因性。亦能作因。更無別稱。	1456	X42n0733_p0019a13
如色處等。總即別名(此意顯持業釋也)。又	1457	X42n0733_p0019a14
云。或此令他能有	1458	X42n0733_p0019a14
所作。他能即是果能作之因。名能作因(此顯	1459	X42n0733_p0019a15
依主釋也)。除自	1460	X42n0733_p0019a15
者。且如一極微色。或復一剎那心。正生之時。除自體	1461	X42n0733_p0019a16
不。以餘一切有為無為無量諸法。為能作因。由彼生	1462	X42n0733_p0019a17
時。因法自體無障住故。因謂自安住。因法自相不障	1463	X42n0733_p0019a18
果生也。然總辨者。此中果法體狹於因。因體總通為	1464	X42n0733_p0019a19
無為法。果體唯局有為法故。然能作因略有二種。一	1465	X42n0733_p0019a20
者有力。如眼望識。二者無力。猶如涅槃望有為法。	1466	X42n0733_p0019a21
第二俱有因者。舊名共有因是也。自下五因。體局有	1467	X42n0733_p0019a22
為。且辨俱有者。頌云。俱有互為果。如大相所相。心於	1468	X42n0733_p0019a23
心隨轉。論曰。若法互為士用果。彼法更互為俱有因	1469	X42n0733_p0019a24
(此釋頌中初句也)。即指事云。一者如大。	1470	X42n0733_p0019b01
謂如四大展轉相望。	1471	X42n0733_p0019b01
二者復指如相所相。相謂能相。生住異滅也。所相即	1472	X42n0733_p0019b02
是所相。色心等也。生住異滅。復有二種。一者大相。相	1473	X42n0733_p0019b03
於八法。二者小相。但相一法。法望小相。為俱有因。小	1474	X42n0733_p0019b04
相於法。非俱有因(准此本法是小相因。小相	1475	X42n0733_p0019b05
但是本法之果。本法即非更互為果。而亦	1476	X42n0733_p0019b05
許法望彼小相而為俱因。故知頌云俱有互為果	1477	X42n0733_p0019b06
者。且說多分)。大相。望法。并望小相。	1478	X42n0733_p0019b06
並為俱因。三者後指心於心隨轉(謂心於彼心	1479	X42n0733_p0019b07
隨轉邊。雖為俱因。俱因	1480	X42n0733_p0019b07
之果。卻望於心。不必一切皆為俱因。如後辨	1481	X42n0733_p0019b08
也)。心隨轉者。頌云。心所二律儀。彼	1482	X42n0733_p0019b08
及心諸相。謂心隨轉。總有三類。一者心所。二者定道	1483	X42n0733_p0019b09
二種律儀。三者彼及心諸相。彼者。彼前心所及二律	1484	X42n0733_p0019b10
儀也。及心者。及取心王也。此中舉其心所二律。及心	1485	X42n0733_p0019b11
王者。意欲標取此等法上大小諸相也。上來爾許心	1486	X42n0733_p0019b12
隨轉法。若以心王。與彼為因。於中須除心所二律一	1487	X42n0733_p0019b13
切小相。以論文云心王但與五十八法為俱因故。若	1488	X42n0733_p0019b14
以前來俱因之果。卻望於心為俱因者。於中又除心	1489	X42n0733_p0019b15
王小相非心俱因。所餘五十四法一切。亦並與心為	1490	X42n0733_p0019b16
俱有因(所言隨轉於心。不必一切皆為俱因者	1491	X42n0733_p0019b17
。此即釋竟)。	1492	X42n0733_p0019b17
第三同類因者。舊名自分因。或名自種因也。頌云。同	1493	X42n0733_p0019b18
類因相似。自部地前生。道展轉九地。唯等勝為果。加	1494	X42n0733_p0019b19
行生亦然。聞思所成等。論曰。同類因者。謂相似法與	1495	X42n0733_p0019b20
相似法。為同類因。略敘彼論。指事釋云。謂善五蘊與	1496	X42n0733_p0019b21
善五蘊。展轉相望。為同類因。染汙與染汙應知亦爾。	1497	X42n0733_p0019b22
無記五蘊。彼有四釋。一釋。亦是五蘊展轉。為同類因。	1498	X42n0733_p0019b23
第二釋云。有餘師說。無覆無記。五是色果。四非色因	1499	X42n0733_p0019b24
(此中意云。為果望須。或等於因。或勝於因	1500	X42n0733_p0019c01
。為因理須或等於果。或劣於果。此中若論色	1501	X42n0733_p0019c01
是色果。即等於因。四是	1502	X42n0733_p0019c01
〔也〕果。即勝於因。於此遂言五是〔也〕果	1503	X42n0733_p0019c02
。既不許勝與劣為因。是故必定罪色因也。此	1504	X42n0733_p0019c02
即義顯。四望於四。既等於過。	1505	X42n0733_p0019c02
故亦成因也)。第三釋云。有餘師說。五是四	1506	X42n0733_p0019c03
果。色非四因(此中	1507	X42n0733_p0019c03
意云。四因勢報能取同類及異類果。故五皆是	1508	X42n0733_p0019c04
四家之果。為因勢弱。唯取同類。不取果類。	1509	X42n0733_p0019c04
故〔非色〕是四家之因)。	1510	X42n0733_p0019c04
第四釋云。有餘師說。色與四蘊。相望展轉。皆不為也	1511	X42n0733_p0019c05
(此中意云。無記法者。色心不互不遮心法。	1512	X42n0733_p0019c06
四薀互因也)。光法師云。諸論皆有四	1513	X42n0733_p0019c06
說。並無評家。且以後師為正。授記法師云。光敘正義。	1514	X42n0733_p0019c07
後述餘師。初釋為正。今詳四蘊更互為因。四釋無諍。	1515	X42n0733_p0019c08
但諍色心互為因義。故成四釋。然二法師。雖各判釋。	1516	X42n0733_p0019c09
然並未違是非所以。故今欲存初釋為正。應破後三。	1517	X42n0733_p0019c10
其義方立。破云。三無記心。皆能發表。如何乃言心非	1518	X42n0733_p0019c11
色因。此即通破二四師訖。又所發業與三無記為所	1519	X42n0733_p0019c12
緣緣。令三無記得增長。明知此表能為同類。此即別	1520	X42n0733_p0019c13
破第三師訖。故知初釋為正也。問異熟生心。不能發	1521	X42n0733_p0019c14
表。理應四蘊非是色因。答今總通說心為色因。何用	1522	X42n0733_p0019c15
何舉異熟心難。問異熟色法。望異熟色。同類因不。答	1523	X42n0733_p0019c16
有同類因。若爾俱舍第二云。離異熟外。無別等流。如	1524	X42n0733_p0019c17
何通釋。答彼意說言。離異熟外無有等流別體可得。	1525	X42n0733_p0019c18
不遮異熟當體之上亦有等流。故婆沙十八俱舍第	1526	X42n0733_p0019c19
六並云。羯剌藍位。與餘十位。為同類因等也。言自部	1527	X42n0733_p0019c20
自地者。顯有漏法。部謂五部。即四諦斷及脩斷也。謂	1528	X42n0733_p0019c21
唯自部為同類因。異部相望。無此因義。又九地中。始	1529	X42n0733_p0019c22
從欲界乃至有頂。皆唯自地為同類因。異地相望。無	1530	X42n0733_p0019c23
此因義。言前生者。過現二世前生之法。與現後世。為	1531	X42n0733_p0019c24
同類因。未來世中。無此因義。廣如俱舍問答成立。道	1532	X42n0733_p0020a01
展轉九地者。顯無漏道不隨界地。是故九地展轉為	1533	X42n0733_p0020a02
因。順正理第十六。廣有料簡。如彼應知。准等勝為果	1534	X42n0733_p0020a03
者。此九地道。准取等果及勝果也。不應加行求劣果	1535	X42n0733_p0020a04
故。加行生亦然。聞思所成等者。謂即有漏聞思脩法。	1536	X42n0733_p0020a05
隨應自界。准取等勝以之為果。故云亦然。如欲界中	1537	X42n0733_p0020a06
唯有聞思。乃至無色唯有脩慧。唯於自界。有同類因。	1538	X42n0733_p0020a07
越界即無也。生得善法勝劣九品。皆互為因。染汙亦	1539	X42n0733_p0020a08
爾。異熟威儀工巧變化。如其次第。能與四三二一為	1540	X42n0733_p0020a09
因。廣如俱舍。不能繁敘。	1541	X42n0733_p0020a10
第四相應因者。頌云。相應因決定。心心所同依。論曰。	1542	X42n0733_p0020a11
唯心心所是相應因。又云。由五平等共相應義。立相	1543	X42n0733_p0020a12
應因。謂同一所依。同一所緣。同一行相。同一剎那。并	1544	X42n0733_p0020a13
及事等(謂一受一想。無有一心有二受等。故	1545	X42n0733_p0020a14
云事等也。所餘心法。准此亦然)。問相應因	1546	X42n0733_p0020a14
體亦是俱有。此有何別。答相依行世。是俱有因。世中	1547	X42n0733_p0020a15
同業。是相應因。是則體同而義異也。	1548	X42n0733_p0020a16
第五遍行因者。頌曰。遍行謂前遍。為同地染因。論曰。	1549	X42n0733_p0020a17
遍行因者。謂前已生遍行諸法。與後同地染汙諸法。	1550	X42n0733_p0020a18
為遍行因。(述曰)謂前已生者。此因亦唯過現二世。與現	1551	X42n0733_p0020a19
後世為遍行因。未來無故。故說已生也。遍行諸法者。謂	1552	X42n0733_p0020a20
見苦集二部所斷七見二疑。及二無明。合說即是十	1553	X42n0733_p0020a21
一隨眠。及此相應俱有。並是遍行因體。二無明者。一	1554	X42n0733_p0020a22
見苦斷見疑相應及不共無明。二見集斷見疑相應	1555	X42n0733_p0020a23
及不共無明。問遍行因得。亦是此因攝不。答婆沙十	1556	X42n0733_p0020a24
八云。遍行因得。與遍行法。不常相隨。或前或後。非極	1557	X42n0733_p0020b01
親近。故非此因。正理十六。意亦同此。今應略辨此因	1558	X42n0733_p0020b02
相者。薩婆多宗。一切有漏。望因分邊。名為集諦。望果	1559	X42n0733_p0020b03
分邊。名為苦諦。此之苦集。即是五部所斷法性。於向	1560	X42n0733_p0020b04
十一遍行因中。見及無明。緣此苦集以之為境。能所	1561	X42n0733_p0020b05
展轉。隨增漏過。正理論意。說譬喻云。豬入糞中。豬增	1562	X42n0733_p0020b06
糞堆。糞堆增豬。更互相因。轉增其臭。此亦如是。婆沙	1563	X42n0733_p0020b07
十八亦云。隨緣有漏。隨漸增長。然五所斷。雖通染淨。	1564	X42n0733_p0020b08
然此十一緣淨法邊。但增漏過。緣染法邊不但增。并	1565	X42n0733_p0020b09
與為因。是故婆沙正理二論並說。十一隨眠。具有三	1566	X42n0733_p0020b10
義。一者遍緣五部。二者隨增五部。三者遍與五部染	1567	X42n0733_p0020b11
法為因。十一相應心心所法。但具二義。一者遍緣。二	1568	X42n0733_p0020b12
者遍因。此俱有法。但有一義。謂遍為因。此之相應及	1569	X42n0733_p0020b13
俱有法。由能助惑相從是因。此因良由能增染法。故	1570	X42n0733_p0020b14
為因也。問同類遍行二因何別。俱舍釋云。此與染法	1571	X42n0733_p0020b15
為通因故。同類因外。更別建立。此論意云。遍與五部	1572	X42n0733_p0020b16
為因。同類但與常部為因。故不同也。今應更徵。即望	1573	X42n0733_p0020b17
當部。二因相別。云何可了。正理論中。雖廣分別。今且	1574	X42n0733_p0020b18
理推。如種子義。是同類因。令增盛義。是遍因義。	1575	X42n0733_p0020b19
第六異熟因者。頌云。異熟因不善。及善唯有	1576	X42n0733_p0020b20
漏。(述曰)一	1577	X42n0733_p0020b20
切有漏善惡二性。皆是此因。且作一釋。異類熟故。名	1578	X42n0733_p0020b21
為異熟。異熟之因。依主釋也。無記劣如朽敗種。不招	1579	X42n0733_p0020b22
異熟。非異熟因。無漏復無愛水潤故。如真實種。無水	1580	X42n0733_p0020b23
潤沃。故此亦非能招異熟。唯有有漏善惡二性。為此	1581	X42n0733_p0020b24
因體。	1582	X42n0733_p0020c01
上來六因。同類遍行局過現世。相應俱有異熟等三	1583	X42n0733_p0020c02
皆三世有。能作一因通世非世。即攝六因以為四緣。	1584	X42n0733_p0020c03
如俱舍第七頌云。說有四種緣。因緣五因性。等無間	1585	X42n0733_p0020c04
非後。心心所已生。所緣一切法。增上即能作	1586	X42n0733_p0020c05
。(述曰)謂除	1587	X42n0733_p0020c05
能作。餘之五因。即因緣性(釋第二句訖)。	1588	X42n0733_p0020c06
等無間緣。非阿羅	1589	X42n0733_p0020c06
漢最後心聚。以其此緣作因所顯。既不能引後位心	1590	X42n0733_p0020c07
生。故非此緣。是故但取自餘已生心心所法。為此緣	1591	X42n0733_p0020c08
體。何緣不許未來世有等無間緣。以未來法雜亂住	1592	X42n0733_p0020c09
故(此釋第三第四句訖)。所緣緣者。即一切	1593	X42n0733_p0020c10
法隨與心聚。為所緣	1594	X42n0733_p0020c10
緣。增上緣者。且據多分。是能作因。理實能作亦有因	1595	X42n0733_p0020c11
緣。故婆沙百三十一云。大種與所造為幾緣。答因增	1596	X42n0733_p0020c12
上因。謂生因依因立因持因養因。增上者。謂不礙生	1597	X42n0733_p0020c13
及唯無障(親造四大不礙生也。除親造外。望	1598	X42n0733_p0020c14
餘所造但無障也)。又此四緣差別	1599	X42n0733_p0020c14
相者。婆沙一百七云。因緣者如種子法。等無間緣如	1600	X42n0733_p0020c15
開避法。所緣緣者如任杖法。增上緣如不障礙法(增上。	1601	X42n0733_p0020c16
具通有力無力。望所生法。皆名不障也)。	1602	X42n0733_p0020c17
上來略辨及緣說體同義異。故顯宗十一云。六因四	1603	X42n0733_p0020c18
緣。體雖無別。而義有異。復辨異云。因謂能生。緣能長	1604	X42n0733_p0020c19
養。猶生養二母差別。云云如彼。復總結云。此意總顯	1605	X42n0733_p0020c20
因親緣疏。授記法師破此論文云。豈可以緣義是疏。	1606	X42n0733_p0020c21
即令因緣疏於能作。因義是親。而令能作親於因緣。	1607	X42n0733_p0020c22
又如婆沙云。增上緣者如不障者。能作因中。亦云不	1608	X42n0733_p0020c23
障。因緣不同。云云如彼。今詳此破。理未善成。因緣自	1609	X42n0733_p0020c24
合望五因明。能作復須望增上辨。此即妙顯體一義	1610	X42n0733_p0021a01
殊。何乃因緣難他能作。而於異體對辨親疏。今詳親	1611	X42n0733_p0021a02
疏。於一物上。有為種義及長養義。以開二門。故不應	1612	X42n0733_p0021a03
難。又難不障亦非不異。謂因不障。不障果生。緣義不	1613	X42n0733_p0021a04
障。不障果盛。故論將喻生養母殊。理甚精理甚精微。	1614	X42n0733_p0021a05
不應謬破。	1615	X42n0733_p0021a06
問緣因若異。何故婆沙十六一釋云。謂前五因。即是	1616	X42n0733_p0021a07
因緣。能作一因。是餘三緣。答此據體因。故云即是。顯	1617	X42n0733_p0021a08
宗約義。乃說親疏。故無有失。今應略辨。一切諸法幾	1618	X42n0733_p0021a09
何因生。釋曰。法有四類。一者染汙法。二者異熟生法。	1619	X42n0733_p0021a10
三者初無漏法(即苦法忍。初剎那心。并相應	1620	X42n0733_p0021a11
俱有及得等)。四者三所餘法	1621	X42n0733_p0021a11
從五因生。謂除異熟因也。異熟生法亦五因生。謂除	1622	X42n0733_p0021a12
遍行因也。三所餘法從四因生。雙除異熟遍行因也。	1623	X42n0733_p0021a13
初無漏法從三因生。即於前四。復除同類。次辨色法	1624	X42n0733_p0021a14
不相應行。於中除法從四因生。謂除異熟相應二因。	1625	X42n0733_p0021a15
異熟生法亦四因生。謂遍行相應二因。三所餘法從	1626	X42n0733_p0021a16
三因生。謂異熟遍行相應。初無漏法從二因生。即前	1627	X42n0733_p0021a17
三中。更除同類。決定無有一因生法。廣釋六因。如婆	1628	X42n0733_p0021a18
沙俱舍及雜心第三智度論三十五三十六。然雜集	1629	X42n0733_p0021a19
第四卷中大乘六因。及瑜伽顯揚唯識等論十因四	1630	X42n0733_p0021a20
緣。不可繁敘。	1631	X42n0733_p0021a21
次配疏中云答謂從二緣生者。從因緣及增上緣生	1632	X42n0733_p0021a22
也。先辨因緣。如章云。以有祈戒心者。既攝五因。為因	1633	X42n0733_p0021a23
緣體。今此祈心。顯與所發表無表色為同類因。俱舍	1634	X42n0733_p0021a24
等論云。善五蘊展轉互為同類因體。前能引後。若與	1635	X42n0733_p0021b01
祈心同時表等。豈是同類因耶。答前引後邊。是同類因。	1636	X42n0733_p0021b02
望俱時邊。但為增上。今且偏取同類因邊。故無有失。	1637	X42n0733_p0021b03
章云。四大造者。顯表無表。俱從大造。然四大種。望所	1638	X42n0733_p0021b04
造色。前已顯有。生等五因。亦是因緣也。章云。及四相	1639	X42n0733_p0021b05
者。表無表上。雖復具有大小四相。然大相與表無表	1640	X42n0733_p0021b06
為俱有因。小相於法非俱因故。然表無表雖與彼小	1641	X42n0733_p0021b07
相以為俱因。今欲辨章云即是因緣者。上來總顯同	1642	X42n0733_p0021b08
類俱有。辨能作中生等五因。合為因緣。　次辨增上	1643	X42n0733_p0021b09
緣者。章云。餘僧界等是增上緣者。此中且辨有力增	1644	X42n0733_p0021b10
上。理實表等自體之外。一切有為。及無為法。皆為增	1645	X42n0733_p0021b11
上。皆望自體無障住故。章云。非餘二緣生者以非心	1646	X42n0733_p0021b12
法故者。心聚諸法。必具四緣。且心生時。要由前念心	1647	X42n0733_p0021b13
聚開避。故用前念為無間緣。復由所緣境界而起。故	1648	X42n0733_p0021b14
用境界為所緣緣。因緣增上。其義易了。今表無表。體	1649	X42n0733_p0021b15
既是色。是故必無等無間緣。問前念色法。亦開避後。	1650	X42n0733_p0021b16
何以不立等無間緣。諸論釋意云。以其色法前後剎	1651	X42n0733_p0021b17
那不等生故。現見前念有大取色。引生後念極細少	1652	X42n0733_p0021b18
色。故非等生。若爾。前聚心中或十大地。并善法及以	1653	X42n0733_p0021b19
心王。即二十一引生後念。無記心聚。但十大地。并一	1654	X42n0733_p0021b20
心王。豈非不等。諸論釋意云。此亦是等。無有一心二	1655	X42n0733_p0021b21
受二想。乃至廣說。故云等也。又表無表體非能緣。故	1656	X42n0733_p0021b22
所緣緣決定非有。章云。以非心法故者。應言以是色	1657	X42n0733_p0021b23
法故者好也。以其非心法中。無想滅定。從三緣生。謂	1658	X42n0733_p0021b24
四緣中。但除所緣故也。	1659	X42n0733_p0021c01
上來以配四緣門訖。以配六因。章云。及二因所生謂	1660	X42n0733_p0021c02
所作業共有者。即新譯中。能作俱有也。以表除自體	1661	X42n0733_p0021c03
外。所餘一切不障生者。為能作因。其俱有因。如緣中	1662	X42n0733_p0021c04
辨。章云。第二念無作應加自分因者。分是因義。後念	1663	X42n0733_p0021c05
法起由前自因。即新譯中。同類因是。崇云。此釋違理。	1664	X42n0733_p0021c06
嶮等山川。所以爾者。舊云自分。新名同類。初念亦從	1665	X42n0733_p0021c07
同類因生。如何第二始加自分(如彼拾遺。〔	1666	X42n0733_p0021c08
欲〕須辨之)。今詳法相。	1667	X42n0733_p0021c08
理如崇說。三羯磨前已有祈心。為同類因。況復亦有	1668	X42n0733_p0021c09
無表相續羯磨之前。雖非戒體。然能續至羯磨之後。	1669	X42n0733_p0021c10
足為同類。何得言無。況復過去無量生前。自界地法	1670	X42n0733_p0021c11
並為同類。故知第二方加自分。其言有失。今以理通。	1671	X42n0733_p0021c12
亦可無爽。謂意且說鄰念體同之同類因。不遮體別	1672	X42n0733_p0021c13
性同之因。故理無真(謂前祈心。心色體別。	1673	X42n0733_p0021c14
及前無表戒。非別過去諸法隔越時言體	1674	X42n0733_p0021c14
別而同善性也。別故並不談。理實不遮也。別	1675	X42n0733_p0021c15
體性同者〔雖〕)。	1676	X42n0733_p0021c15
得戒時節門	1677	X42n0733_p0021c16
盡智現前時得者。覺云。若准多論。第九無間道時。得	1678	X42n0733_p0021c17
盡無生智。餘宗無間道時斷惑。解脫道時得盡無生	1679	X42n0733_p0021c18
智。今詳此言。無方可救。請諸後學。慎勿傳之。且准多	1680	X42n0733_p0021c19
宗。第九無間金剛喻定唯一剎那。次解脫道即得盡	1681	X42n0733_p0021c20
智。若利根者。起盡智時。亦一剎那次起無生智。或一	1682	X42n0733_p0021c21
剎那。或復相續。次後或起無學正見。或世俗心。准此	1683	X42n0733_p0021c22
得戒在盡智時。非無生時也。若准大乘。餘可同前。准	1684	X42n0733_p0021c23
盡無生。體同義別。無問利鈍皆證此二。是則二智許	1685	X42n0733_p0021c24
同念也。如上釋名門中已辨義門。可准彼。	1686	X42n0733_p0022a01
以非營為故無其作以道力故得無作戒者。此且據	1687	X42n0733_p0022a02
其現非營為。然入觀前。立誓表業。能發無表。相續流	1688	X42n0733_p0022a03
至盡智之時。名以道力為增上緣。緣具名戒。故謂得	1689	X42n0733_p0022a04
戒。理實承前已有無表。但緣未具。未名為戒。如上略	1690	X42n0733_p0022a05
辨。智教旨歸門中。亦已辨釋。	1691	X42n0733_p0022a06
次辨三皈者。本為具戒。因談五八等也。又尋上代諸	1692	X42n0733_p0022a07
師。共立五種三歸。一者翻邪三歸。善生經意。欲為受	1693	X42n0733_p0022a08
戒。先合三歸。翻昔邪歸外道師等。二者五戒三歸。三	1694	X42n0733_p0022a09
者八戒。四者十戒。五者具戒。亦有義立菩薩三歸。然	1695	X42n0733_p0022a10
瑜伽論及地持等。菩薩亦以羯磨受戒。汎解三歸。首	1696	X42n0733_p0022a11
律師依薩婆多論。勒為七門。一者三歸體性。二者三	1697	X42n0733_p0022a12
歸之意。三者歸境寬狹。四者歸境真偽。立五者總別	1698	X42n0733_p0022a13
次第。六者對趣差別。七者漸頓得失(謂漸重	1699	X42n0733_p0022a14
受得以不。及〔顯〕受重得	1700	X42n0733_p0022a14
不)。多論第一。婆沙三十四。具明其義。樂廣慧者。任自	1701	X42n0733_p0022a15
尋之。彼非難文。故略不錄。尊者每敘。故復記之。	1702	X42n0733_p0022a16
更有所加者。多論第一云。有人趣何故優婆塞受三	1703	X42n0733_p0022a17
自歸。及以沙彌。乃至八戒。皆受三歸。何故不名受具	1704	X42n0733_p0022a18
戒耶。佛言。二義各異。優婆塞者。不止在三歸。更加五	1705	X42n0733_p0022a19
戒。始名優婆塞。沙彌及八戒亦爾。受具與此為足。更	1706	X42n0733_p0022a20
無所加。故言受具。(乃至)當爾之時。佛未制二百五十戒	1707	X42n0733_p0022a21
乃至八戒。以是義故。直受三歸。得具戒也(	1708	X42n0733_p0022a22
已上論文)。章云。	1709	X42n0733_p0022a22
今解。三歸結竟即發五戒。引多論證云。欲受五戒。先	1710	X42n0733_p0022a23
受三歸。三歸竟。爾時已得五戒名者。(乃至	1711	X42n0733_p0022a24
)其猶白四已。	1712	X42n0733_p0022a24
為說相等。為知故說。然尋多論。總有三釋。向者章中	1713	X42n0733_p0022b01
引初釋訖。次又釋云。有言三歸竟說不煞戒。爾時得	1714	X42n0733_p0022b02
戒。能持一戒。五盡持故。(乃至)有言受五	1715	X42n0733_p0022b03
戒竟。然後得戒。	1716	X42n0733_p0022b03
於諸說中。初說是定(已上論文)。章中雖准	1717	X42n0733_p0022b04
多論初釋。然違	1718	X42n0733_p0022b04
婆沙(百二十四)。如彼論中評家正義云。如	1719	X42n0733_p0022b05
是說者。無但三	1720	X42n0733_p0022b05
歸。即成近事。何故兩論如此相違。今詳多論譯人不	1721	X42n0733_p0022b06
善。致令上代稍為謬解。今准婆沙。實同多論。如百二	1722	X42n0733_p0022b07
十四。引契經中。受近事戒經文句云。我某甲歸依佛	1723	X42n0733_p0022b08
法僧。願尊憶持。我是近事。我從今日。乃至命終。護生	1724	X42n0733_p0022b09
歸淨(已上經文)。論中具敘兩國師釋。且健馱羅國論師意	1725	X42n0733_p0022b10
云。此經文句。唯願三歸。自釋誓受。此三歸即名近事。	1726	X42n0733_p0022b11
而未得戒。戒師後更說五戒相。方始得戒。然經文言。	1727	X42n0733_p0022b12
說護生歸淨者。若不護生。歸非淨故。此句非是顯戒	1728	X42n0733_p0022b13
相也。迦濕彌羅國諸論師意云。此經文句。即顯三歸。	1729	X42n0733_p0022b14
并顯戒相。謂契經言。護生歸淨者。婆沙兩釋。一云。護	1730	X42n0733_p0022b15
生謂離煞生。以此為依。餘四成故。於損生中。煞為首	1731	X42n0733_p0022b16
故。二云。又護生言。通於五戒。以護眾生不煞盜婬妄	1732	X42n0733_p0022b17
語飲酒。作此誓已。亦得三歸。亦得律儀。方名近事。次	1733	X42n0733_p0022b18
後戒師。與說五相。但為了知。非為得戒。故立義破健	1734	X42n0733_p0022b19
馱羅諸論師云。無但三歸。即成近事(理實兩	1735	X42n0733_p0022b20
國受戒詞句。同依經文。	1736	X42n0733_p0022b20
但由釋經應。別。故不同也)。今詳多論三釋	1737	X42n0733_p0022b21
本意。並是婆沙評家正	1738	X42n0733_p0022b21
義。兩論意同。實無違背。且多論中。初釋意顯。具誦經	1739	X42n0733_p0022b22
文。自誓竟時。名三歸竟。三歸竟已得五戒者。即經文	1740	X42n0733_p0022b23
中。誓護生故。故得五戒。第二第三兩釋本意。但釋其	1741	X42n0733_p0022b24
護生之言。非是違前初釋道理。而譯論人妄評是非。	1742	X42n0733_p0022c01
云初釋定。蓋非梵本有此諍言。承前已來經律論師	1743	X42n0733_p0022c02
不尋文相。謬與人受。不謹經文定不得戒。雜心第十	1744	X42n0733_p0022c03
三。亦依經文詞句云。我某甲。歸依佛兩足尊。歸依法	1745	X42n0733_p0022c04
離欲尊。歸依僧諸眾尊。我是是優婆塞。當證知。盡壽	1746	X42n0733_p0022c05
捨眾生受。歸依心清淨。乃第三(已上論文)	1747	X42n0733_p0022c06
。然百二十四。引	1748	X42n0733_p0022c06
經文云護生歸淨。彼論復云。然有別誦。言捨生者(云云	1749	X42n0733_p0022c07
多釋。不具錄也)。故知經文兩本不同。雜心	1750	X42n0733_p0022c08
即依捨生經本也。	1751	X42n0733_p0022c08
上來推覈理義善成。疏中立義。應更息釋。	1752	X42n0733_p0022c09
疏云。答此謂心期者。標也。以說相多少故令受者期	1753	X42n0733_p0022c10
五期十等隨心所期者。釋也。	1754	X42n0733_p0022c11
辭句各別者。翻邪二歸及五八戒。諸經論師並云。我	1755	X42n0733_p0022c12
某甲。歸依佛兩足尊。歸依法離欲尊。歸依僧眾中尊。	1756	X42n0733_p0022c13
三說。我某甲。歸依佛竟。歸依法竟。歸依僧竟。從今以	1757	X42n0733_p0022c14
往。稱佛為師。更不歸餘邪魔外道。唯願三寶慈悲攝	1758	X42n0733_p0022c15
受(三說)。南山律師。受八戒云。我某甲乃	1759	X42n0733_p0022c16
至歸依僧。一日	1760	X42n0733_p0022c16
一夜。為淨行優婆塞。今詳優婆塞。者正梵音云鄔婆	1761	X42n0733_p0022c17
索迦。翻為近事。梵云鄔波婆娑。翻為近住。兩名既別。	1762	X42n0733_p0022c18
應不八戒名優婆塞。故今更詳前歸依云。更不歸餘	1763	X42n0733_p0022c19
邪魔等者。但是翻邪。論其五戒。如前已引。婆沙雜心	1764	X42n0733_p0022c20
經文是也。八戒三歸。未見文說。且准五戒。應言乃至	1765	X42n0733_p0022c21
願尊憶持。我是近住。我從今時。至明清且。誓脩梵行。	1766	X42n0733_p0022c22
十戒三歸者。准下文云。乃至歸依僧。我今隨佛出家。	1767	X42n0733_p0022c23
某甲為和上。如來至真等正覺。是我世尊。具戒三歸。	1768	X42n0733_p0022c24
准下文云。乃至歸依僧。今於如來所出家。如來至真	1769	X42n0733_p0023a01
等正覺。是我世尊。多論第一。問曰。若受三歸。或先稱	1770	X42n0733_p0023a02
法寶。後稱佛者。成三歸不。答曰。若無所曉知。說不次	1771	X42n0733_p0023a03
第者。自不得成三歸(師自無罪。亦令弟子。	1772	X42n0733_p0023a04
得成三歸)。若有所解。故倒	1773	X42n0733_p0023a04
說者。得突吉羅。亦不成三歸(師得吉羅。亦	1774	X42n0733_p0023a05
令弟子。不成三歸)。問。若稱	1775	X42n0733_p0023a05
佛及法。不稱僧者。成三歸不(餘二句准作)	1776	X42n0733_p0023a06
。答曰。不成三歸	1777	X42n0733_p0023a06
(歸境既闕。故不成也)。問曰。若不受三歸	1778	X42n0733_p0023a07
。得五戒八戒十戒不。若	1779	X42n0733_p0023a07
不白四羯磨得具戒不。答曰。一切不得。婆沙三十四	1780	X42n0733_p0023a08
云。問若不受歸依。而受律儀。彼得律儀不。有說不得。	1781	X42n0733_p0023a09
有說亦得。若不知法。或復忘誤。不受者得。而授者得。	1782	X42n0733_p0023a10
罪。若有憍慢。不受三歸。但受律儀。彼必不	1783	X42n0733_p0023a11
得(弟子忘受。師嘿	1784	X42n0733_p0023a11
任之。故師得罪)百二十四亦有兩說。同前應知	1785	X42n0733_p0023a12
心論第三云。或十二種。或二十一種。然不解釋。應准	1786	X42n0733_p0023a13
多論。謂由無貪善根所雜婬盜煞妄。故成四戒。無嗔	1787	X42n0733_p0023a14
無癡各四亦然。故成十二也。若由善離七支惡。即二	1788	X42n0733_p0023a15
十一也。	1789	X42n0733_p0023a16
多論云等。論第一卷也。	1790	X42n0733_p0023a17
乃可有漏不漏者。就學戒說。具不具者。就位明也。	1791	X42n0733_p0023a18
然成分學故普緣也者。問若普緣境。應普發戒。即應	1792	X42n0733_p0023a19
沙彌。已具獲得二百五十。如是便違婆沙百四云。近	1793	X42n0733_p0023a20
事受勤策律儀。不捨五戒。更得十戒。爾時成就十五	1794	X42n0733_p0023a21
律儀。勤策更受苾芻律儀。爾時成就過二百六十五	1795	X42n0733_p0023a22
律儀。論既分明。言十戒位但十五。至具戒位。方加其	1796	X42n0733_p0023a23
數。何容沙彌普緣尋發。答論據十戒成沙彌性。不遮	1797	X42n0733_p0023a24
普發無表。此即十戒。立為律儀。所餘無表善而非戒。	1798	X42n0733_p0023b01
設使違犯。通名惡作。不可即名犯戒惡作。為調機器	1799	X42n0733_p0023b02
故。令普學也。	1800	X42n0733_p0023b03
五之與十聖不制問者。准善生經。受五戒時。亦須撿	1801	X42n0733_p0023b04
問。尊者每敘。今略經意。不能謹錄。彼云先問父母。下	1802	X42n0733_p0023b05
至奴婢。次白國王。方求受戒。戒師應問。汝父母妻子	1803	X42n0733_p0023b06
奴婢國主聽不。汝不負三寶及他物不。汝今身中將	1804	X42n0733_p0023b07
無內外身心病耶。汝不曾煞發菩提心人。盜現前僧	1805	X42n0733_p0023b08
物。兩舌惡口。成於人於母姊妹作非法耶。不於大眾	1806	X42n0733_p0023b09
中作妄語乎。廣說乃至受三歸已。名優婆塞。優婆塞	1807	X42n0733_p0023b10
有一分多滿分。謂持一戒。或二四五。如次是也。乃至	1808	X42n0733_p0023b11
受已為說六重二十八輕。准此乃是菩薩戒。非小宗	1809	X42n0733_p0023b12
所明。然梵網經。菩薩乃有十重四十八輕。不同善生	1810	X42n0733_p0023b13
也。	1811	X42n0733_p0023b14
其猶和上通具不具者。十戒具戒。皆有和上。准下律	1812	X42n0733_p0023b15
文。具戒即有諸和上文。十戒即無也。	1813	X42n0733_p0023b16
多論所明具受方得等者。多論第一卷也。婆沙百二	1814	X42n0733_p0023b17
十四亦同。故婆沙云。契經何故安立一分少多分滿	1815	X42n0733_p0023b18
分近事。答此說持位。非說受位。其近住戒。百二十四	1816	X42n0733_p0023b19
云。尊者妙音眾世說曰。應言近住或全無。或一二三	1817	X42n0733_p0023b20
乃至或七。非要具八。如是說者。非全無支。乃至或七	1818	X42n0733_p0023b21
得名近住。近住者。要具八支。成實問答八戒者。如彼	1819	X42n0733_p0023b22
第十二卷八戒品說。問答五戒。如彼第十一卷五戒	1820	X42n0733_p0023b23
品說。就時者。多論第一。成論十二說也。	1821	X42n0733_p0023b24
如億耳所見者。彼律第二十五皮革法云。億耳入海。	1822	X42n0733_p0023c01
採寶迴還。經餓鬼城。至夜到一樹下。見有男女。類貌	1823	X42n0733_p0023c02
端正。著天寶冠。共相娛樂。夜過女滅。即有狗表噉男	1824	X42n0733_p0023c03
子肉。億耳問之。答言。我先世作屠兒。迦旃延化我。我	1825	X42n0733_p0023c04
言先祖。常習此業。何得不作。遂救我云。晝既屠煞。應	1826	X42n0733_p0023c05
受夜戒。由此今生業報如是。憶耳前行。更至一樹下。	1827	X42n0733_p0023c06
見有男子。晝日受樂。廣說准前。此由好婬。迦延教言。	1828	X42n0733_p0023c07
夜既貪婬。應受晝戒。具說如彼。若准多論第一婆沙	1829	X42n0733_p0023c08
百二十四。並會此文。且婆沙云。如是所說。當云何通	1830	X42n0733_p0023c09
(謂若不許晝夜分受。如是律文。當云何通)	1831	X42n0733_p0023c10
。答彼玅行攝。非是律儀。受妙行果。	1832	X42n0733_p0023c10
非律儀果。是以無過。有餘師說。是彼尊者神力化作。	1833	X42n0733_p0023c11
非是真實。令俱胝耳厭世間故。故不須通。有說亦得	1834	X42n0733_p0023c12
(謂亦得分受)。評曰。前說為善。晝夜戒故	1835	X42n0733_p0023c13
。今引十誦。以證分	1836	X42n0733_p0023c13
受。即當婆沙不正義釋。然准成實第十二七善律儀	1837	X42n0733_p0023c14
品云。若但一日。或但一夜。若半日。或半夜。隨能受得。	1838	X42n0733_p0023c15
准此成實。即許十誦正明分受也。此由宗別故也。俱	1839	X42n0733_p0023c16
舍十四頌云。近住於晨旦。下座從師受。隨教說具支。	1840	X42n0733_p0023c17
離嚴飾晝夜。(述曰)要晨旦受此戒。要經一日夜故。婆沙	1841	X42n0733_p0023c18
百二十四云。除先要期月八日等。恒受齋戒。彼有餘	1842	X42n0733_p0023c19
緣。午前不憶。食已方憶。深生悔愧。即請戒師如法受	1843	X42n0733_p0023c20
者。亦得此戒。座者要就卑座也。從師受者。無容自受	1844	X42n0733_p0023c21
故也。隨教說者。要逐師語。勿前俱也。具支者。要具八	1845	X42n0733_p0023c22
支也。離嚴飾者。離憍逸故也。晝夜者。終晝一夜。至明	1846	X42n0733_p0023c23
便捨也(俱舍論主。依婆沙正義。造論故也)。	1847	X42n0733_p0023c24
羯磨竟發者。古來三釋。一云。誦至與某甲受足具戒	1848	X42n0733_p0024a01
竟。方名三羯磨竟。三云。誦至是事如是持。方名三羯	1849	X42n0733_p0024a02
磨竟。今詳初釋好也。三番羯磨。文句應齊故也。又釋	1850	X42n0733_p0024a03
結詞。偏表第三是竟分齊。故如是持三所攝。	1851	X42n0733_p0024a04
論云先以善心禮僧等者。多論第一也。	1852	X42n0733_p0024a05
一解有要期出故者。那含出定。必不犯性。或容犯遮。	1853	X42n0733_p0024a06
故須防之。若爾何用性戒。答非唯獨為防過受戒。亦	1854	X42n0733_p0024a07
為招生十利功德。故並須受。	1855	X42n0733_p0024a08
多論無作望要期故得定前發者。第三剎那所有無	1856	X42n0733_p0024a09
作。望第三前發。故今縱在餘心之中。得從前發。而成	1857	X42n0733_p0024a10
善性也。	1858	X42n0733_p0024a11
作取當時色為體以從心故不說有作體者。謂取當	1859	X42n0733_p0024a12
時造作善色。以之為體。此體必由現善心成。既現餘	1860	X42n0733_p0024a13
心。不說有作體也。	1861	X42n0733_p0024a14
無作非色心故得藉前方便說有無作者。體既非心。	1862	X42n0733_p0024a15
故雖現在餘心之中。得藉方便。有善無作也。	1863	X42n0733_p0024a16
若言作戒以色為體色唯無記身語口業損益者是	1864	X42n0733_p0024a17
作色者。謂色本性。是其無記。要善惡心。令身發動及	1865	X42n0733_p0024a18
起口業。方成損益。始是作色(損是不善性。	1866	X42n0733_p0024a19
違益故。益是善性。性順益故)。顯	1867	X42n0733_p0024a19
揚論云。色性非善惡。隨能發心。假名善惡。成實文亦	1868	X42n0733_p0024a20
同也。	1869	X42n0733_p0024a21
若取此宗唯善心發善心得者。執現律文。以之為宗。	1870	X42n0733_p0024a22
故云此宗也。下律文云。眼等不得。故知要由善心發	1871	X42n0733_p0024a23
得。尊者曰。此未必然。律文蓋據始終眼醉。故云不得。	1872	X42n0733_p0024a24
儻若初有善心開白。後方眠醉。理亦應得。順多論故。	1873	X42n0733_p0024b01
並以前二是俗及未滿故者。以十加五。以具加十。此	1874	X42n0733_p0024b02
二位中。並加意者。以前二位。一則是未俗滿故也。	1875	X42n0733_p0024b03
五外方十十外方具如常所辨者。如下受授漸頓門	1876	X42n0733_p0024b04
中。准多論說。五十具等。始終位別。言得三藏戒。理實	1877	X42n0733_p0024b05
無三。至下當知。今詳多義。論第一難作此釋。乃是婆	1878	X42n0733_p0024b06
沙不正義也。推驗多論。并取婆沙正義造論。此獨不	1879	X42n0733_p0024b07
正。蓋是梵文根本脫漏。或是譯人脫錯。或造論意異	1880	X42n0733_p0024b08
也。婆沙百二十四云。問諸近事勤策律儀。及勤策受	1881	X42n0733_p0024b09
苾芻律儀。為捨前律儀。得律儀不。答受後律儀。不捨	1882	X42n0733_p0024b10
前戒。諸近事受勤策律儀。不捨五戒。更得十戒。爾時	1883	X42n0733_p0024b11
成就十五律儀。勤策苾芻相望亦爾。爾時成就過二	1884	X42n0733_p0024b12
百六十五律儀。有餘師說。若近事受勤策律儀。不捨	1885	X42n0733_p0024b13
五戒。更得五戒。爾時成就十種律儀。勤策苾芻相望	1886	X42n0733_p0024b14
亦爾(正義云)。如是說者。不捨前戒而得後	1887	X42n0733_p0024b15
戒。彼後所受。	1888	X42n0733_p0024b15
非前所受。相違法故。又前後戒因緣各別。不應相合	1889	X42n0733_p0024b16
成十數等。	1890	X42n0733_p0024b17
心論一切因一切支及俱舍亦爾者(梁朝真諦所	1891	X42n0733_p0024b18
翻古俱舍論二十	1892	X42n0733_p0024b18
二卷也)。心論第四。新俱舍第十五。同有此文也。且依新	1893	X42n0733_p0024b19
俱舍頌云。律從諸有情。支因說不定。(述曰)得戒從一切	1894	X42n0733_p0024b20
有情。無少分理也。支因不定者。支或具七。如比丘戒。	1895	X42n0733_p0024b21
或唯具四。如所餘戒。故云不定也。因中有義。若無貪	1896	X42n0733_p0024b22
等三根為因。是則必定具一切因。若以下中上心三	1897	X42n0733_p0024b23
品為因。是則三心不可俱起。兩約既異。復是不定。然	1898	X42n0733_p0024b24
通律師引略跋律。釋此三心。彼是大乘。非全符會。不	1899	X42n0733_p0024c01
須引之。但知三心勝劣不同。分為三品。約此三心。可	1900	X42n0733_p0024c02
為四句。論云或有一類住律儀者。於一切有情得律	1901	X42n0733_p0024c03
儀。非一切支。非一切因。謂以下心或中或上。受近事	1902	X42n0733_p0024c04
勤策戒(此即第一俱非句也)。或有一類住律	1903	X42n0733_p0024c05
儀者。於一切有情	1904	X42n0733_p0024c05
得律儀。由一切支。非一切因。謂以下心或中或上。受	1905	X42n0733_p0024c06
比丘戒(此即第二偈句也)。有或一類住律儀	1906	X42n0733_p0024c07
者。於一切有情	1907	X42n0733_p0024c07
得律儀。由一切支及一切因。謂以三心受近事勤策	1908	X42n0733_p0024c08
比丘戒(此即第三俱是句也)。或有一類住律	1909	X42n0733_p0024c09
儀者。於一切有情	1910	X42n0733_p0024c09
得律儀。由一切因一切支。謂以三心。受近事戒近住	1911	X42n0733_p0024c10
勤策戒(此即第四偈句也)。今為許之。總束	1912	X42n0733_p0024c11
為頌曰。初約五十	1913	X42n0733_p0024c11
戒。第二唯具戒。第三五十具。第四五八十。然雜心論	1914	X42n0733_p0024c12
破俱舍師立第四句云。此並盡壽八戒。日夜何得成	1915	X42n0733_p0024c13
句。婆沙百一十七亦然。俱舍論主。立第四句意者。但	1916	X42n0733_p0024c14
使成句。何用局取盡壽戒耶。今章中意。且准俱舍三	1917	X42n0733_p0024c15
四兩句。並證重發也。薩婆多資傳。受具已。嫌前心不	1918	X42n0733_p0024c16
上品。更以上品心受戒。不失本夏。七善律儀者。成實	1919	X42n0733_p0024c17
第十二。七善律儀品云。問曰。律儀幾時可得。答曰。有	1920	X42n0733_p0024c18
人受一日戒。是初律儀。即日受優婆塞戒。是第二律	1921	X42n0733_p0024c19
儀。即日出家作沙彌。是第三律儀。即日受具足戒。是	1922	X42n0733_p0024c20
第四律儀。即日得禪戒。是第五律儀。即日得無色定。	1923	X42n0733_p0024c21
是第六律儀。即日得無漏。是第七律儀。隨得道果處	1924	X42n0733_p0024c22
得律儀。而本得不失。但勝者受名。(述曰)	1925	X42n0733_p0024c23
隨得道果處者。	1926	X42n0733_p0024c23
隨得四禪及無色等。世間之道。又得無漏出世間道。	1927	X42n0733_p0024c24
及聖道果。於如是等得道果處。隨應即得定道律儀。	1928	X42n0733_p0025a01
而本所得五戒等體。今亦不失。雖復不失。而從勝者	1929	X42n0733_p0025a02
名比丘等。而復應知。但可五戒從沙彌名。或復沙彌	1930	X42n0733_p0025a03
從比丘名。決定不得。比丘具戒從定道名也。然有人	1931	X42n0733_p0025a04
言。善律儀者。八戒五戒十戒具戒定道二戒及斷律	1932	X42n0733_p0025a05
儀為七者。彼以不尋成實論宗。復以薩婆多宗。無色	1933	X42n0733_p0025a06
界中。無有律儀。律儀是色。彼無色故。故除第六無色	1934	X42n0733_p0025a07
律儀也。此不應理。今依成實。無表既以非色非心。為	1935	X42n0733_p0025a08
其體性。故無色界亦有律儀。勿以薩婆多宗而合成	1936	X42n0733_p0025a09
實。亦同彼義。	1937	X42n0733_p0025a10
三皈羯磨此二須結者。崇云。除羯磨外。餘並無結。遂	1938	X42n0733_p0025a11
破此疏中義云。前三能發戒。後三結義成說。後戒方	1939	X42n0733_p0025a12
生。那得名為結。今詳結者。結成歸詞。本不欲結得戒	1940	X42n0733_p0025a13
已竟。若爾者。何以文言歸佛竟等。竟言即是結成義	1941	X42n0733_p0025a14
故。	1942	X42n0733_p0025a15
三歸俱說者。復有疏本云。三歸具說。今詳二義。俱可	1943	X42n0733_p0025a16
理通。且俱說者。意顯三歸師弟俱說。豈可羯磨亦師	1944	X42n0733_p0025a17
弟俱說耶。或具者三歸結詞。牒前說羯磨。結詞豈具	1945	X42n0733_p0025a18
牒。	1946	X42n0733_p0025a19
遮難緣與方有教授者。差威儀師教授也。	1947	X42n0733_p0025a20
八敬前後者。下尼犍度。佛告阿難。今為女人。制八盡	1948	X42n0733_p0025a21
形不可過法。若能行者。即是受戒。說八相訖。文中復	1949	X42n0733_p0025a22
云。如是阿難。我今說此八不可過法。若女人行者。即	1950	X42n0733_p0025a23
是受戒。	1951	X42n0733_p0025a24
第二犯廣方說相者。所為受人。是當第二能受僧。亦	1952	X42n0733_p0025b01
是犯略也。	1953	X42n0733_p0025b02
如文可知者。下文受已。眾僧捨去。彼即還與故二行	1954	X42n0733_p0025b03
非。僧遂問言。何故在後。彼即具白。僧遂呵擯。彼便語	1955	X42n0733_p0025b04
僧。應先語我。我當不作。因此遂制受已說相。後令新	1956	X42n0733_p0025b05
受戒人在前而去。	1957	X42n0733_p0025b06
第七受捨漸頓門	1958	X42n0733_p0025b07
問若一時受得三種戒者。並依多論第一問答也。不	1959	X42n0733_p0025b08
破威儀者。通律師兩釋。一云。直受具戒。於五戒十戒	1960	X42n0733_p0025b09
威儀法式。咸悉不知。人解十戒制令分學。既闕分學。	1961	X42n0733_p0025b10
多破威儀。今詳威儀是軌則義。然舊譯人多言威儀。	1962	X42n0733_p0025b11
此謂破受戒之軌則也。	1963	X42n0733_p0025b12
眾生得道時異者。多論第一。復次眾生。應受五戒。而	1964	X42n0733_p0025b13
得道果(受十戒亦爾)。婆沙百二十四云。問若先不受近事	1965	X42n0733_p0025b14
律儀。便受勤策律儀。得勤策律儀不。有說不得。以彼	1966	X42n0733_p0025b15
與此為門為依為加行故。有說不定。若不了知。信戒	1967	X42n0733_p0025b16
師故。受者得戒。戒師罪。若彼了知。先受近事律儀。後	1968	X42n0733_p0025b17
受勤策律儀。是正儀式。但為憍慢故。不欲受近事律	1969	X42n0733_p0025b18
儀。作如是言。何用受此近事劣戒。彼慢纏心。雖受不	1970	X42n0733_p0025b19
得。(乃至)不受勤策律儀。受苾芻律儀。廣	1971	X42n0733_p0025b20
說亦爾。下文那	1972	X42n0733_p0025b20
羅陀。解龍王偈。先受五戒。後始出家。	1973	X42n0733_p0025b21
耶輸伽文已有五戒者。佛初成道。度耶輸伽。其文為	1974	X42n0733_p0025b22
受五戒。八年之後方止三歸。豈可八年之中。無有一	1975	X42n0733_p0025b23
人受五戒已。後方三歸受具戒耶。俱舍十五頌曰。捨	1976	X42n0733_p0025b24
別解調伏。由故捨命終。及二形俱生。斷善根	1977	X42n0733_p0025c01
夜盡。(述曰)	1978	X42n0733_p0025c01
夜盡者八戒也。總有五捨。雜心論頌中。雖無夜盡。長	1979	X42n0733_p0025c02
行亦有也。	1980	X42n0733_p0025c03
依俱舍釋四捨云。作法捨者。與受相違。表業生故。命	1981	X42n0733_p0025c04
終捨者所依故。斷善者所因斷故。二形者所依變故。	1982	X42n0733_p0025c05
八戒者。過期限故。問瑜伽論說。三聚淨戒中律儀戒	1983	X42n0733_p0025c06
者。即是七眾所受律儀。若爾菩薩應有命終捨。答捨	1984	X42n0733_p0025c07
亦無失。義准上諸部同異門中。辨五種不位戒釋之。	1985	X42n0733_p0025c08
犯重捨者論主不存者。通律師曰。舍利弗阿毗曇。立	1986	X42n0733_p0025c09
犯重捨及法滅盡時捨。雜心論主不存。今詳舍利弗	1987	X42n0733_p0025c10
論。元無此文。又舍利弗法輪大將。儻若立義。誰復敢	1988	X42n0733_p0025c11
違。然不存者。心論云。有說犯初眾罪名捨律儀。此則	1989	X42n0733_p0025c12
不然。若言捨者。犯已還俗。應得出家。已捨戒故。佛言	1990	X42n0733_p0025c13
非比丘者。以非第一義比丘故。此說無過。謂於別解	1991	X42n0733_p0025c14
脫。猶名比丘。於無漏戒。非是比丘。又持律者云。法滅	1992	X42n0733_p0025c15
時捨。阿毗曇者云。法沒盡時。先受不捨。未曾得者更	1993	X42n0733_p0025c16
受不得。廣說如彼。故知通律師無憑妄判。婆沙百一	1994	X42n0733_p0025c17
十七。亦立四捨。義意同此。俱舍十五。亦敘薩婆多宗	1995	X42n0733_p0025c18
不立犯重捨。乃至云非比丘者。依勝說(世親	1996	X42n0733_p0025c19
破云)。此言凶	1997	X42n0733_p0025c19
勃。凶勃者何。謂於世尊了義所說。以別義釋。令成不	1998	X42n0733_p0025c20
了。與多煩惱者。作犯重罪緣。寧知此言是了義說。由	1999	X42n0733_p0025c21
律自釋。謂非白四羯磨比丘。故知此言是了義說。廣	2000	X42n0733_p0025c22
說如彼。瑜伽五十三立五捨。加犯重捨。	2001	X42n0733_p0025c23
涅槃第三十五。四種比丘。一者畢竟到道(斷	2002	X42n0733_p0025c24
二障盡。名畢竟到)。	2003	X42n0733_p0025c24
二者示道(能以正法。示人令學)三者受道(	2004	X42n0733_p0026a01
領受聖道。在身中故)。四者污道	2005	X42n0733_p0026a01
(犯重戒者)。婆沙六十六云。准陀經中。亦	2006	X42n0733_p0026a02
作是說。沙門有四。	2007	X42n0733_p0026a02
無有第五。一者勝道沙門。二者示道。三者命道。四者	2008	X42n0733_p0026a03
汙道。當知。此中勝道沙門。謂佛世尊自能覺故。一切	2009	X42n0733_p0026a04
獨覺。應知亦然(中自覺故。其道最勝)。示	2010	X42n0733_p0026a05
道沙門。謂尊者舍利子。	2011	X42n0733_p0026a05
無等雙故。大法將故。常能隨佛轉法輪故。一切無學	2012	X42n0733_p0026a06
聲。應知亦爾(無學之人。自行已辦。但應度	2013	X42n0733_p0026a07
人)。命道沙門者。謂尊者阿	2014	X42n0733_p0026a07
難。阿難居學地。而同無學多聞聞持。具淨戒禁。一切	2015	X42n0733_p0026a08
有學。應知亦然(謂有學人。身中聖道猶應漸	2016	X42n0733_p0026a09
長。如命增長。故云命道)。污道沙門	2017	X42n0733_p0026a09
者。謂莫喝落迦苾芻。喜盜他財物等是(莫喝	2018	X42n0733_p0026a10
落迦。此云大愚鈍者。	2019	X42n0733_p0026a10
舊云摩訶羅也)。瑜伽二十九云。一勝道。二	2020	X42n0733_p0026a11
說道。三活道。四壞	2021	X42n0733_p0026a11
道。當知諸善逝。名勝道沙門(簡獨覺故。不	2022	X42n0733_p0026a12
同婆沙也。然可義同涅槃畢竟到	2023	X42n0733_p0026a12
道)。諸說正法者。名說道沙門(此通凡夫及	2024	X42n0733_p0026a13
菩薩等。不同婆沙也。涅槃示道可	2025	X42n0733_p0026a13
得同此)。諸脩善行者。名活道沙門(堪生聖	2026	X42n0733_p0026a14
道。名之為活。此通凡。不同婆沙也。	2027	X42n0733_p0026a14
涅槃受道。可同此也)。諸邪行者。名壞道沙	2028	X42n0733_p0026a15
門(邪行者。身語意業三邪行也。此同上	2029	X42n0733_p0026a15
經論汙道)。又學無學名勝道。壞滅一切見脩	2030	X42n0733_p0026a16
惑故(此不同婆沙及	2031	X42n0733_p0026a16
涅槃也)。諸聲聞眾。持三藏者。名說道沙門	2032	X42n0733_p0026a17
(〔唯〕顯聲聞)。若諸異	2033	X42n0733_p0026a17
生。為觸未觸。為證未證。勤脩加行。堪能觸證。名活道	2034	X42n0733_p0026a18
沙門。由彼現有諸善法暖。能生長聖慧命根。名活非	2035	X42n0733_p0026a19
死(此顯學聲聞行者也)。壞道可知。廣說如	2036	X42n0733_p0026a20
彼。近法師。以脩思聞	2037	X42n0733_p0026a20
三慧。逆配前三沙門。第四污道。如常可知。十輪第五。	2038	X42n0733_p0026a21
亦釋四種。四種比丘。不能煩敘。	2039	X42n0733_p0026a22
捨法十九者。下文婬戒中。具有明文。今為頌曰。捨三	2040	X42n0733_p0026a23
寶二師。同梵戒律學。受家人塞彌。外子非沙釋(上兩句厭	2041	X42n0733_p0026a24
上。下兩句欣下)。無四災患者。一羸。二捨	2042	X42n0733_p0026b01
。三變根為二形。四斷	2043	X42n0733_p0026b01
善也。故多論第二云。問曰。七種戒。幾戒羸	2044	X42n0733_p0026b02
。幾不羸(捨根	2045	X42n0733_p0026b02
變斷善。作問亦爾)。答曰。一戒羸六戒不羸	2046	X42n0733_p0026b03
(捨根變斷善。作答亦爾)。一戒	2047	X42n0733_p0026b03
者。所謂白四羯磨也(已上論文)。念處已前	2048	X42n0733_p0026b04
具足四捨者。謂	2049	X42n0733_p0026b04
見道前有七方便。一五停心觀。二別相念處。三總相	2050	X42n0733_p0026b05
念處。四燸。五頂。六忍。七世第一法。今言念處已前者。	2051	X42n0733_p0026b06
即第三方便已前也。具足四捨者。命終捨可知。有餘	2052	X42n0733_p0026b07
三捨。觀行力微。容可退敗戒作法捨。及斷善二形也。	2053	X42n0733_p0026b08
若爾入燸等位。豈不亦退。斷善二形及捨耶。且如婆	2054	X42n0733_p0026b09
沙第七云。問起順決擇分。更可受扇搋半擇迦無形	2055	X42n0733_p0026b10
二形不。答更可受。唯燸頂非餘(謂退燸頂。	2056	X42n0733_p0026b11
或命終後。更受二根等也。然諸	2057	X42n0733_p0026b11
論說前三善根。如別解脫命終時捨。初二善根	2058	X42n0733_p0026b12
。復退捨也。忍必不退)。又俱舍二十三云。	2059	X42n0733_p0026b12
若得燸法有退。斷善根。造無間業。准此等文。既許斷	2060	X42n0733_p0026b13
善及二形生。復應亦有命終及捨。何故俱言念處已	2061	X42n0733_p0026b14
前具足四捨。答且就過重云已前有。而實不遮燸頂	2062	X42n0733_p0026b15
亦有四捨也。	2063	X42n0733_p0026b16
四現忍已去是色界法無二根故者。謂觀四諦。現前	2064	X42n0733_p0026b17
忍可生燸等注。名四現忍也。	2065	X42n0733_p0026b18
是色界法無二根故者。問此言無二根。為據縱退亦	2066	X42n0733_p0026b19
無二根。若據不退。應同多論無四災患。何獨二根。若	2067	X42n0733_p0026b20
據縱退無二根者。便違婆沙第七卷說。暖頂容退受	2068	X42n0733_p0026b21
二根身。如何會釋。今解釋章中。據不退說。所言無二	2069	X42n0733_p0026b22
根者。無者違也。何故說此。是色界界法。以其違二根	2070	X42n0733_p0026b23
故也。謂二根生。本由貪欲。故色界法必違二根。若爾	2071	X42n0733_p0026b24
色界之法。亦違斷善。何故不說。答二根貪欲。決是色	2072	X42n0733_p0026c01
界敵對所違。斷善耶見。但續即違。非是要須色界法	2073	X42n0733_p0026c02
違。故不說也。上來章中。且是總顯色界之法違於二	2074	X42n0733_p0026c03
形。復應別辨。一一善根。各無何捨。故次章云。然燸頂	2075	X42n0733_p0026c04
之中無二形一。此則且顯二位之中敵對所違也。此	2076	X42n0733_p0026c05
位既非正違斷善及作法故。捨隱不說無斷善等。若	2077	X42n0733_p0026c06
爾忍位亦非正違斷善。何故章中次至忍位。除其斷	2078	X42n0733_p0026c07
善。謂如章云。忍心二。除二形斷善(忍心二	2079	X42n0733_p0026c08
者。此有二釋。一云。忍心有二	2080	X42n0733_p0026c08
種捨。一故捨。二命終捨。一云。忍心二者。	2081	X42n0733_p0026c09
即所除二形及斷善二也)。答忍位除斷善者。	2082	X42n0733_p0026c09
顯前燸頂。容退斷善。今此忍位決定無有退而斷善。	2083	X42n0733_p0026c10
有此殊勝。故須別說。若准俱舍二十三。頂位雖退。亦	2084	X42n0733_p0026c11
不斷善。故彼頌云。燸必至涅槃。頂終不斷善。忍不墮	2085	X42n0733_p0026c12
惡趣。第一入離生。長行意云。若得暖法。雖有退善根	2086	X42n0733_p0026c13
造無間業墮惡趣等。而無久流轉。必至涅槃。若得頂	2087	X42n0733_p0026c14
法。雖有退及造無間業。而畢竟不斷善根。雜心第七。	2088	X42n0733_p0026c15
義亦同此。人准涅槃第三十六。暖位即能不斷善根。	2089	X42n0733_p0026c16
婆沙第六一說。亦同涅槃也。准此經論。今此章中。至	2090	X42n0733_p0026c17
於忍位。方除斷善。便是太遲。然意欲顯不退斷善。至	2091	X42n0733_p0026c18
忍方說也。以前二位。俱容退故。又准忍位應無厭捨。	2092	X42n0733_p0026c19
望欲供養。容故捨。具如均提沙彌。為供養師。誓作沙	2093	X42n0733_p0026c20
彌。況於忍位也。	2094	X42n0733_p0026c21
世第一法及見諦不捨者。正在觀位。無作法捨。必入	2095	X42n0733_p0026c22
聖故。無斷善捨。不受惡身。故無二形(前忍	2096	X42n0733_p0026c23
位中尚無斷善二形。況今	2097	X42n0733_p0026c23
世〔世〕第一法)。無命終者。先來釋云。既	2098	X42n0733_p0026c24
一剎那。以時促故。無	2099	X42n0733_p0026c24
容命終。若爾見道十五剎那。應有命終。故今解者。由	2100	X42n0733_p0027a01
法爾力。必須入聖。故不命終。又上品忍。亦一剎那。即	2101	X42n0733_p0027a02
准俱舍第二十三。上忍已得。於第八有不生法故。亦	2102	X42n0733_p0027a03
法爾力。無容命終。必須入聖故也。	2103	X42n0733_p0027a04
若依多論四現忍亦唯命終者。前來就顯。故以四捨	2104	X42n0733_p0027a05
別別配之。今依多論。就盡理說。故若不退四種善根。	2105	X42n0733_p0027a06
決定於中無有三捨。	2106	X42n0733_p0027a07
已生戒善者。未捨已前戒家作用也。一者戒法二者	2107	X42n0733_p0027a08
戒業者。戒法即是無表體也。戒業即是取果與果功	2108	X42n0733_p0027a09
能也。謂後無表雖斷不續。而前已生入過去者。猶得	2109	X42n0733_p0027a10
在身。耶果與果功能不失也。	2110	X42n0733_p0027a11
若語得果捨業不失法者。謂別解脫。感欲界果。若得	2111	X42n0733_p0027a12
不還阿羅漢果。決定不於欲界受生。故合別解。雖不	2112	X42n0733_p0027a13
失體名不失法。而決定失與果功能。名為捨業也。然	2113	X42n0733_p0027a14
准大乘。預流已去不造新業。即初二果在凡位。先得	2114	X42n0733_p0027a15
戒者。具有牽引圓滿二業。感欲界生。若得聖後方受	2115	X42n0733_p0027a16
戒者。但可發得圓滿業體。無牽引業。以不造故。若准	2116	X42n0733_p0027a17
小宗。許造新業。亦具二業。自餘凡夫。准而可解。	2117	X42n0733_p0027a18
故有得得者。因此略辨得捨之體。且為四門。一釋名。	2118	X42n0733_p0027a19
二辨體。三差別。四相須。且釋名者。有情身中。創初獲	2119	X42n0733_p0027a20
法。名之為得。後相續獲。名為成就。雖復得獲及與成	2120	X42n0733_p0027a21
就。體性實同。且分別相。作如是釋。若有情身創失之	2121	X42n0733_p0027a22
法。名之為捨。後復續捨。名不成就。雖復非得及不成	2122	X42n0733_p0027a23
就。若失若捨。體性實同。亦且辨別作如是。　次辨體	2123	X42n0733_p0027a24
者。經部大乘。離色心外。無別有體。且如根境色等諸	2124	X42n0733_p0027b01
法。及諸心所等法。自身所攝。即名為得。失捨之後。即	2125	X42n0733_p0027b02
名非得。離色心外無別實體。若薩婆多。離色心外。有	2126	X42n0733_p0027b03
別實物。即是非色非心不相應行。五蘊之中。行蘊所	2127	X42n0733_p0027b04
攝。大乘蘊攝亦是同。但是假法。　次辨差別者。大乘	2128	X42n0733_p0027b05
差別。無暇分別。且依薩婆多。毗婆沙百五十八云。能	2129	X42n0733_p0027b06
得有四。一者法前得。二者法俱得。三者法後得。四者	2130	X42n0733_p0027b07
無為得。然諸無為。既不隨世。故不可說法前後俱也。	2131	X42n0733_p0027b08
所得有六。一者有所得法唯有俱得。如異熟生。二者	2132	X42n0733_p0027b09
有所得法唯有前得。如三類智邊世俗智等。三有所	2133	X42n0733_p0027b10
得法唯有俱後。如別解脫戒等。四有所得法唯有前	2134	X42n0733_p0027b11
俱。如道類智忍等。五有所得法具有前俱後得。如所	2135	X42n0733_p0027b12
餘善染等法。六有所得法不可說有前後及俱而許	2136	X42n0733_p0027b13
有得。如擇滅決定無有唯法後得。問論家何意立此	2137	X42n0733_p0027b14
六類。答有為法中。勢力有三。謂上中下。且上品法。理	2138	X42n0733_p0027b15
應具有前後俱得。而今上品。分為三類。一者唯有前	2139	X42n0733_p0027b16
得。由是上品。故有前得。但由緣闕。畢竟不生。既不流	2140	X42n0733_p0027b17
入現在過去。故無俱得及以後得。儻若流入。則應具	2141	X42n0733_p0027b18
三也。二者唯有前及俱得。亦是上品。但由後念必定	2142	X42n0733_p0027b19
捨故。故無後得。儻若未捨。理亦應有。三者具有前俱	2143	X42n0733_p0027b20
後三。義可准知。次中品法唯有俱後。次下品法唯獨	2144	X42n0733_p0027b21
有俱。并無為得。故成六類也。次辨非得者。望有為。一	2145	X42n0733_p0027b22
者唯有法前非得。如入涅槃時。最後剎那諸蘊。二者	2146	X42n0733_p0027b23
具有法前後。三者無為非得。廣如婆沙。必無唯有法	2147	X42n0733_p0027b24
後非得亦決定。無法俱非得亦決定。如理應思。　四	2148	X42n0733_p0027c01
辨相須者。問由獲所得。故言有得。此得復由誰獲故	2149	X42n0733_p0027c02
得。得復有得。應成無窮。婆沙百五十八。評家釋云。如	2150	X42n0733_p0027c03
是說者。一剎那中。但有三法。一彼法。二得。三得得。即	2151	X42n0733_p0027c04
由得故成就彼法。及成就得。得復由得得。故成就得。	2152	X42n0733_p0027c05
更互相得。故非無窮。准此且辨法俱得等。若准俱舍	2153	X42n0733_p0027c06
第四。通法俱後。以辨其相。故彼云。一一自體初生起	2154	X42n0733_p0027c07
時。并其自體三法俱起(如婆沙准知)。第二	2155	X42n0733_p0027c08
剎那。六法俱起。	2156	X42n0733_p0027c08
謂三法得。及三得得。第三剎那。所生諸法。有九法得	2157	X42n0733_p0027c09
及九得得。如是諸得。後後轉增。無對礙故。互相容受。	2158	X42n0733_p0027c10
若不爾者。一有情得。虛空不容。況第二等。雜心十三	2159	X42n0733_p0027c11
亦釋得義。應知。	2160	X42n0733_p0027c12
校量優劣門	2161	X42n0733_p0027c13
多坐作法者。謂於三洲。同於一時。各別集僧。為人受	2162	X42n0733_p0027c14
戒也。	2163	X42n0733_p0027c15
自外三受中間即止又局閻浮者。並據多論第二說	2164	X42n0733_p0027c16
也。若據前來自所立義。上法容通末代。亦遍他方。又	2165	X42n0733_p0027c17
三歸者。因賓頭盧取木缽故。佛償令往東西兩洲。然	2166	X42n0733_p0027c18
未委知八年前償。為在後耶。首律師云。百一十羅漢。	2167	X42n0733_p0027c19
遊方度人。賓頭無名。故知三歸不通餘二天下。通律	2168	X42n0733_p0027c20
師云。文中直列百一十人。本不說名。何妨賓頭即在	2169	X42n0733_p0027c21
其數。然依多論局閻浮也。	2170	X42n0733_p0027c22
受體所因之戒者。教為能因。戒為所因也。	2171	X42n0733_p0027c23
方便身口乃至心論作者身動身方便者。婆沙百一	2172	X42n0733_p0027c24
十三。問何故名業。有一師釋云。復有說者。由三義故	2173	X42n0733_p0028a01
說名為業。一有作用故。二有行動故。三有造作故。有	2174	X42n0733_p0028a02
作用者。即是語業。如是評論。我當如是如是所作。有	2175	X42n0733_p0028a03
行動者。即是身業。雖實無動。如往餘方有造作者。即	2176	X42n0733_p0028a04
是意業造作前二。由此義故說名為業(已上論文)。而無評	2177	X42n0733_p0028a05
家。今此心論。取此即釋依相續假。所以言動。據實有	2178	X42n0733_p0028a06
為剎那剎那。生已即滅。無動轉義。故俱舍十三頌。身	2179	X42n0733_p0028a07
表許別形。非行動為體。長行中云。論曰。由思力故。別	2180	X42n0733_p0028a08
起如是如是身形。名身表業。有餘部說。動名身表。以	2181	X42n0733_p0028a09
身動時。由業動故。為破此故。說非行動。以一切有為	2182	X42n0733_p0028a10
皆有剎那故。(乃至)若此處生。即此處滅。無容從此轉至	2183	X42n0733_p0028a11
餘方。故不可言動名身表。(述曰)既言餘部有實行動。不	2184	X42n0733_p0028a12
破婆沙假行動也。若爾多宗業豈是假。答若論剋性。	2185	X42n0733_p0028a13
剎那剎那實色為體。今談其相。故舉行動。亦無有失。	2186	X42n0733_p0028a14
然作無作。或名教無教。新翻經論。名表無表。釋此名	2187	X42n0733_p0028a15
者。謂善思等。等起身語。表彰善惡。故名為表。言無表	2188	X42n0733_p0028a16
者。俱舍第一云。無表雖以色業為性。如有表業。而非	2189	X42n0733_p0028a17
表示令他了知。故名無表。(述曰)無表色性	2190	X42n0733_p0028a18
。雖同表業。無	2191	X42n0733_p0028a18
所表示。故名無表。教者。教是示義。准表等釋作無作	2192	X42n0733_p0028a19
者。作即作動。義稍疏僻。新譯改之。就表無表也。	2193	X42n0733_p0028a20
與餘識俱者。無記心等。名之為餘也。心識名異體同	2194	X42n0733_p0028a21
也。	2195	X42n0733_p0028a22
穢污無記者。先辨穢污。新譯經論名為染污。染污即	2196	X42n0733_p0028a23
通不善及有覆無記也。次辨無記者。唯無覆無記也。	2197	X42n0733_p0028a24
調伏心智者。問經文也。善生第七。又復戒者名學。學	2198	X42n0733_p0028b01
調伏心。智慧諸根。是故名學(已上具足經文	2199	X42n0733_p0028b02
也)。謂調伏心離	2200	X42n0733_p0028b02
貪欲故。調伏智慧離無明故。調伏諸根。善防護故。防	2201	X42n0733_p0028b03
護即顯根律儀也。	2202	X42n0733_p0028b04
義用得名者。且總辨者。法體是義。法業是用也。配疏	2203	X42n0733_p0028b05
應知。	2204	X42n0733_p0028b06
是故從用立名稱之為戒者。彼經句句皆言戒者名	2205	X42n0733_p0028b07
制。又戒者名上等。而此戒者。並是用名。五之別名通	2206	X42n0733_p0028b08
義通用。如章自配。	2207	X42n0733_p0028b09
即彼剎那無作有七種名者。若准婆沙百一十二。作	2208	X42n0733_p0028b10
及無作。俱有七名。故彼文云。此中根本七善業道。若	2209	X42n0733_p0028b11
表及此剎那無表。各具七義。一尸羅。二妙行。三律儀。	2210	X42n0733_p0028b12
四別解脫律儀。六業。七業道。心論第十三頌云。律儀	2211	X42n0733_p0028b13
妙行。業道初解脫。說業及尸羅。如是七種名。章引論	2212	X42n0733_p0028b14
云。一切惡戒對治故名律儀者。正以對治。釋律儀名。	2213	X42n0733_p0028b15
以其律儀是防護義故。俱舍云。能防身語。故名律儀。	2214	X42n0733_p0028b16
章云。二防護惡戒故入七眾故名波羅提木叉律儀	2215	X42n0733_p0028b17
者。雜心文無一二等數。而今疏主。以義加之。此中既	2216	X42n0733_p0028b18
名木叉律。律儀復須以防護釋也。又章云防護惡戒	2217	X42n0733_p0028b19
者。已下是疏主釋。非論文也。又言不為惡眾所縛者。	2218	X42n0733_p0028b20
且就一相。然俱舍云。初表無表。別別棄捨種種惡故。	2219	X42n0733_p0028b21
依初別捨立別脫名。故知心論入七眾者。意顯戒方	2220	X42n0733_p0028b22
入七眾創受。即能別別棄捨。故名別脫。章云三於一	2221	X42n0733_p0028b23
切眾生所得故善作故名為妙行者。簡異外道百由	2222	X42n0733_p0028b24
旬內而得律儀。今則不然。故成玅行。故俱舍云。智者	2223	X42n0733_p0028c01
稱揚。故名妙行。四得愛果故思願道故名為業道者。	2224	X42n0733_p0028c02
道是通義。通生愛果。故名業道。故唯識論云。通生苦	2225	X42n0733_p0028c03
樂。異熱果故。名為業道。又復道是所遊履義。即身	2226	X42n0733_p0028c04
語色。是思所履。故云思願道故。五最初隨順解脫故	2227	X42n0733_p0028c05
名婆羅提木叉者以其木叉依初棄捨而立名故。六	2228	X42n0733_p0028c06
作所起故名業者。俱舍難云。豈不無表亦名不作。如	2229	X42n0733_p0028c07
何今說所作自體。答不造諸惡。故名不作。表思所造。	2230	X42n0733_p0028c08
得所作名(此意說云。亦得名作。亦名不作也	2231	X42n0733_p0028c09
)七名尸羅者淳善不害	2232	X42n0733_p0028c09
心起故者。論文云。尸羅者淳善義。不害心起	2233	X42n0733_p0028c10
故。(述曰)以	2234	X42n0733_p0028c10
淳善義。正釋尸羅。由行淳善。謂由不害心起故。俱舍	2235	X42n0733_p0028c11
云。能平嶮業。故名尸羅。俱舍十四亦有七名。崇云六	2236	X42n0733_p0028c12
名者違婆沙百十三依數列七。亦違雜心論偈云如	2237	X42n0733_p0028c13
是七種名也。	2238	X42n0733_p0028c14
第三羯磨一剎那者。此門所引。並心論第四說也。	2239	X42n0733_p0028c15
根本業無作。或復說者作。彼論云。前七業道定有無	2240	X42n0733_p0028c16
作。邪婬定有作。以自究竟故。餘業道不定。若自作。若	2241	X42n0733_p0028c17
使他一向闕作。故頌中云或也。問今釋戒義。何故引	2242	X42n0733_p0028c18
不善業道耶。彼論次又釋云。捨不善業道方便。即是	2243	X42n0733_p0028c19
善業道方便。捨根本捨後起亦爾。問此事云何。答沙	2244	X42n0733_p0028c20
彌受具。及至白二。皆是方便。第三剎那作及無作。根	2245	X42n0733_p0028c21
本業道。如疏引是也。俱舍十六婆沙百一十三亦同。	2246	X42n0733_p0028c22
多論初念等。第一卷論也。	2247	X42n0733_p0028c23
以道力故者。增上緣力也。	2248	X42n0733_p0028c24
三聚分別者。一色聚。二心聚。三非色非心不相應聚	2249	X42n0733_p0029a01
也。若開心聚以之為二。應言四聚。開二者。謂心聚及	2250	X42n0733_p0029a02
心所有聚也。復加無為。即成五聚。出體。出體之法如	2251	X42n0733_p0029a03
初卷記。	2252	X42n0733_p0029a04
心及四相不相應等者。心是同類因也。四相即不相	2253	X42n0733_p0029a05
應。持業釋也。	2254	X42n0733_p0029a06
及無作假色者。雜心論第一卷偈云。十種謂色入。及	2255	X42n0733_p0029a07
無作假色。是分別色陰。牟尼之所說。(述曰	2256	X42n0733_p0029a08
)彼論意。辨色	2257	X42n0733_p0029a08
陰。總有十一種色。於中十種。即是五根及以五境。皆	2258	X42n0733_p0029a09
是色體。十入所取。故云十種。謂色入也。及無作假色	2259	X42n0733_p0029a10
者。准薩婆多。無作是實。而今言假。是彼論師別意建	2260	X42n0733_p0029a11
立。何以知然。且如婆沙百二十七大造納息云。尊者	2261	X42n0733_p0029a12
法救說。離大種有別造色。說心所法。非即是心。然說	2262	X42n0733_p0029a13
色中二非實有。謂所造觸及法處色。雜心論主雖即	2263	X42n0733_p0029a14
非是婆沙法救。然亦名為法救論師。其所造論。往往	2264	X42n0733_p0029a15
遵承婆沙法救。且如心論第十二云。尊者說曰。注中	2265	X42n0733_p0029a16
云。此達磨多羅。以古昔達磨多羅為尊者(達	2266	X42n0733_p0029a17
磨多羅。此云法救)。	2267	X42n0733_p0029a17
准此應知。雜心論主亦立法處無表色體。以之為假。	2268	X42n0733_p0029a18
然婆沙中法救論師者。即婆沙七十七。須正理五十	2269	X42n0733_p0029a19
二。俱舍第二十并云。薩婆多宗有四大論師之一數	2270	X42n0733_p0029a20
也。	2271	X42n0733_p0029a21
第三色聚中三色分別者。應了知一切諸法。三科攝	2272	X42n0733_p0029a22
盡。一者十二處。一眼。二耳。三鼻。四舌。	2273	X42n0733_p0029a23
五身(已上即名五色根也)。	2274	X42n0733_p0029a23
六意(此上六種即是內六根也)。七色。八聲	2275	X42n0733_p0029a24
。九香。十味。十一觸(已上五種。	2276	X42n0733_p0029a24
即五色境也)。十二法(此上六種即外六境也	2277	X42n0733_p0029b01
。言十二處者。俱舍釋云。心心所法生長門義	2278	X42n0733_p0029b01
。名之	2279	X42n0733_p0029b01
為處。舊名十二入者。即心心所流入根境義也	2280	X42n0733_p0029b02
。然法處中。有四種法。一無表。二諸心所。	2281	X42n0733_p0029b02
三不相應。四無為法)。	2282	X42n0733_p0029b02
二者十八界。一眼界。二耳界。三鼻界。四舌界。五身界	2283	X42n0733_p0029b03
(已上五色根)。六意界(此一即以心體為性	2284	X42n0733_p0029b04
也。此上即內六根也)。七眼識界。八耳	2285	X42n0733_p0029b04
識界。九鼻識界。十舌識界。十一身識界。十二意識界	2286	X42n0733_p0029b05
(此上六識並心為體。此即於前意所之中。離	2287	X42n0733_p0029b06
出〔心〕也。此六界。並前意界。合名七心界	2288	X42n0733_p0029b06
也)。十三	2289	X42n0733_p0029b06
界。十四聲界。十五香界。十六味界。十七觸	2290	X42n0733_p0029b07
界(此上外五境也)。	2291	X42n0733_p0029b07
十八法界(此法界。亦有四類。准前法處釋之	2292	X42n0733_p0029b08
。所言界者是種族義。謂一切法。合有十八族	2293	X42n0733_p0029b08
差別	2294	X42n0733_p0029b08
也)。三者五薀。一色薀(即五色根。并五色	2295	X42n0733_p0029b09
境。及法處法界中無表也)。二受薀。	2296	X42n0733_p0029b09
三想薀(此二即法處法界中。諸心所內。別立	2297	X42n0733_p0029b10
此二為薀也)。四行薀(即法處法界中。諸心	2298	X42n0733_p0029b10
所內。除受想已。取餘心所及不相應為此薀也	2299	X42n0733_p0029b11
)。五色薀(即十二處中意處。及十八界中七	2300	X42n0733_p0029b11
心界也)。	2301	X42n0733_p0029b11
上來三科。於界處門。取五色根及五色境。并法界法	2302	X42n0733_p0029b12
處中無表。立為三色。於中雖有聲香等異。通相為言。	2303	X42n0733_p0029b13
皆是色聚。即此亦是色薀所收。如向已辨。言三色者。	2304	X42n0733_p0029b14
章云。一可見有對色。謂色入(新名有色有見	2305	X42n0733_p0029b15
有對。是也。俱舍略釋云。以可示	2306	X42n0733_p0029b15
現此彼差別。故名有見。即當舊名可見義也。	2307	X42n0733_p0029b16
極微聚故。相對礙故。名為有對。體即是色名	2308	X42n0733_p0029b16
為有色。章云色入。即	2309	X42n0733_p0029b16
十二入中色入也)。二不可見有對色。謂二不	2310	X42n0733_p0029b17
可見有對色。謂	2311	X42n0733_p0029b17
五根四塵(舊名五塵。新名五境。今言四塵。	2312	X42n0733_p0029b18
謂於五中。除色塵也。即此四塵。及五境根。	2313	X42n0733_p0029b18
總名不可	2314	X42n0733_p0029b18
見有對色。新名有色無見有對。俱舍意云。不	2315	X42n0733_p0029b19
可示現此彼差別。故名無見。極微聚及互相對	2316	X42n0733_p0029b19
故。名有對也)。三	2317	X42n0733_p0029b19
不可見無對色。謂法入中無作(法入中。說有	2318	X42n0733_p0029b20
四類。今除三類。但取無表。名	2319	X42n0733_p0029b20
為不可見無對色也。新名有色無見無對。無見	2320	X42n0733_p0029b21
者。准前釋之。無對者。非極微聚不相對礙。	2321	X42n0733_p0029b21
故名無對。然體是色。	2322	X42n0733_p0029b21
故名有色)。若言作戒。前二色收(身語〔三	2323	X42n0733_p0029b22
〕表。體即色聲。故是前二色收也)。以無	2324	X42n0733_p0029b22
作法。入法界中攝。是故非三有對者。問心所雖是法	2325	X42n0733_p0029b23
入中攝。而是境界所緣有對。故知不由是法處故。即	2326	X42n0733_p0029b24
非有對。答心所雖具二有對義。而非具三。故亦得名	2327	X42n0733_p0029c01
非三有對。或可即依俱舍論釋。非極微聚。名為無對。	2328	X42n0733_p0029c02
章疏之言。何煩苦救。	2329	X42n0733_p0029c03
三有對義此應廣說者。俱舍第二云。對是礙義。此復	2330	X42n0733_p0029c04
三種障礙境界。所緣異故(一障礙有對。二境	2331	X42n0733_p0029c05
界有對。三所緣有對。礙有二種。一	2332	X42n0733_p0029c05
者對礙。如障礙有對也。二者拘礙。如餘二種	2333	X42n0733_p0029c06
也)。障礙有對。謂十色處。自於他	2334	X42n0733_p0029c06
處。被礙不生。如手礙手。或石礙石。或二相	2335	X42n0733_p0029c07
礙(此即五根及五	2336	X42n0733_p0029c07
色境。既是微聚。故一微聚。無第二聚。互相	2337	X42n0733_p0029c08
障故。故雜心第一云。若彼有一。則無第二極	2338	X42n0733_p0029c08
微故。據處故。述曰。障礙	2339	X42n0733_p0029c08
即有對。持業釋也)。境界有對。謂十二界。	2340	X42n0733_p0029c09
法界一分。諸有境法。	2341	X42n0733_p0029c09
於色等境(六根六識為十二界也。法界一分者	2342	X42n0733_p0029c10
。四類之中除諸三類。但聚心所。故云一分。	2343	X42n0733_p0029c10
此中	2344	X42n0733_p0029c10
心所。隨應與前六識相應。後依六根。能取色	2345	X42n0733_p0029c11
等六種境界。即是境界之有對。依主釋也。各	2346	X42n0733_p0029c11
有自境。以為所對。故	2347	X42n0733_p0029c11
名有對也。俱舍云。如施設論云。有眼於水。	2348	X42n0733_p0029c12
有礙非陸。如魚等眼。有眼於陸有礙非水。多	2349	X42n0733_p0029c12
分如人等。有眼俱礙。如	2350	X42n0733_p0029c12
畢舍遮等。有眼俱非礙非晝。如蝙蝠鵂	2351	X42n0733_p0029c13
等。於晝非夜。多分如人等。有眼與礙。如狗	2352	X42n0733_p0029c13
。野干及貓狸等。有非者。除	2353	X42n0733_p0029c13
	2354	X42n0733_p0029c13
前相)。所緣有對。謂心心所於自所緣(心者	2355	X42n0733_p0029c14
即七心界也。心所者即法界中	2356	X42n0733_p0029c14
心所也。此心心所。隨其所應。於自所緣。有	2357	X42n0733_p0029c15
拘礙義。即是所緣之有對。依主釋也)。境界	2358	X42n0733_p0029c15
所緣。復	2359	X42n0733_p0029c15
有何別(此難意云。五種色根。能取境界。名	2360	X42n0733_p0029c16
為境界有對。既非緣慮。故非所緣有對。其義	2361	X42n0733_p0029c16
易知。然論	2362	X42n0733_p0029c16
境界。所緣有對二門。並言以七心界及諸心所	2363	X42n0733_p0029c17
而為體性。是則境界所緣有對。應無差別)。	2364	X42n0733_p0029c17
若於彼	2365	X42n0733_p0029c17
法。此有功能。即說彼為此法境界。心心所法。執彼而	2366	X42n0733_p0029c18
起。彼於心等。名為所緣(若於彼法者。彼色	2367	X42n0733_p0029c19
等境也。此有功能者。此十二界一分有	2368	X42n0733_p0029c19
取境一功能也。即說彼為此法境界者。說彼色	2369	X42n0733_p0029c20
等。是此十二界法界一分之境界也。總相意者	2370	X42n0733_p0029c20
。取境功能。即立	2371	X42n0733_p0029c20
名為境界有對。猶如燈炎。有燒炷功能也。心	2372	X42n0733_p0029c21
心所法執彼而起者。執彼色等境界而起也。謂	2373	X42n0733_p0029c21
憑境力。心〔方〕生。總	2374	X42n0733_p0029c21
相意者。自由他生。即立名為所緣有對。猶如	2375	X42n0733_p0029c22
燈炎藉炷已生也。亦如羸人杖力故起也。名為	2376	X42n0733_p0029c22
所緣者。境名所緣	2377	X42n0733_p0029c22
也。所緣之有對。依主釋也。此文分明。自辨	2378	X42n0733_p0029c23
〔異已〕。光法師等。浪為多釋)。云何眼等	2379	X42n0733_p0029c23
。於自境	2380	X42n0733_p0029c23
界所緣轉時。說名有礙(此即雙問。二種有對	2381	X42n0733_p0029c24
。云何名有拘礙)。越彼於餘。	2382	X42n0733_p0029c24
此不轉故(此答意云。且如眼識。越彼色境。	2383	X42n0733_p0030a01
於餘聲等。即不得轉。故有拘礙。此即第一釋	2384	X42n0733_p0030a01
也)。或	2385	X42n0733_p0030a01
復礙者。是和會義。謂眼等法。於自境界及自所緣。和	2386	X42n0733_p0030a02
會轉故(且如眼根。於自色境。和會而轉。而	2387	X42n0733_p0030a03
終不於他聲等和會也。此第二釋礙義也)。問	2388	X42n0733_p0030a03
若	2389	X42n0733_p0030a03
法境界有對。亦障礙有對耶。應作四句。謂七心界法	2390	X42n0733_p0030a04
界一分諸相應法。是第一句(此謂是境界有對	2391	X42n0733_p0030a05
。非障礙有對也)。色等	2392	X42n0733_p0030a05
五境。是第二句(此謂是障礙有對。非境界有	2393	X42n0733_p0030a06
對也)。眼等五根。是第三	2394	X42n0733_p0030a06
句(此即俱是句也)。法界一分非相應法。是	2395	X42n0733_p0030a07
第四句(法界中。有四類。除諸	2396	X42n0733_p0030a07
心所。自餘三類。名非相應法也)。若法境界	2397	X42n0733_p0030a08
有對。亦所緣有對耶(此以境界	2398	X42n0733_p0030a08
問所緣也)。應順後句(此舉答法也。謂〔若	2399	X42n0733_p0030a09
〕法互有寬狹。應四句答。且如境界。望障礙	2400	X42n0733_p0030a09
邊。境界或寬。	2401	X42n0733_p0030a09
通心色法。或復是狹。不通五境。障礙或寬。	2402	X42n0733_p0030a10
通取五根及五色境。或復是狹。局色非心。故	2403	X42n0733_p0030a10
成四句也。今將境〔界〕即	2404	X42n0733_p0030a10
亦所緣耶。若是所緣耶。應順後句。述成其事	2405	X42n0733_p0030a11
。故云順後句也。若將狹法以問寬者。應順前	2406	X42n0733_p0030a11
句及境。應知)。謂	2407	X42n0733_p0030a11
若所緣有對。定是境界有對(此正順成問事後	2408	X42n0733_p0030a12
句也)。有雖境界	2409	X42n0733_p0030a12
有對。而非所緣有對。謂眼等五根(此正違於	2410	X42n0733_p0030a13
問中前句。以顯〔順〕後義也。	2411	X42n0733_p0030a13
准此亦應名為違前句也)。上來謹依俱舍論。	2412	X42n0733_p0030a14
釋三有對訖。若廣分	2413	X42n0733_p0030a14
別。如順正理第四及婆沙七十六并顯宗等。不能繁	2414	X42n0733_p0030a15
敘。今言無表。既不取境。故非境界。及以所緣。又非極	2415	X42n0733_p0030a16
微所積集色。故非障礙。故云無作非三有對也。	2416	X42n0733_p0030a17
非餘八色者。內五色根。外五色境。名十色處。於中既	2417	X42n0733_p0030a18
除色聲兩處。故餘八色。即是五根及香味觸也。此作	2418	X42n0733_p0030a19
無作。但是色陰者。以其色薀攝十一色。故作無作。於	2419	X42n0733_p0030a20
薀門中。並色所收。	2420	X42n0733_p0030a21
第四就色聲中報方便分別者。舊譯名報。新名異熟	2421	X42n0733_p0030a22
報。謂酬宿業故。言異熟者。亦是酬報。而由此報異時	2422	X42n0733_p0030a23
而熟。名為異熟(謂造業時。異得果時)。異	2423	X42n0733_p0030a24
類而熟。名為異熟(因是善惡。	2424	X42n0733_p0030a24
果是無記。故名異類)。變異而熟。名為異熟	2425	X42n0733_p0030b01
(謂所造業。至得果時。由變異故。能令異熟	2426	X42n0733_p0030b01
)。	2427	X42n0733_p0030b01
舊名方便。新名加行。方法巧便。令事得成。故名方便。	2428	X42n0733_p0030b02
新名加行者。行是造。加心造作。名為加行。二相既分。	2429	X42n0733_p0030b03
次配疏意。疏云作者身動身方便者。若其不欲。加心	2430	X42n0733_p0030b04
造作。既任本性。故名報色。今既加心。造作營事。故今	2431	X42n0733_p0030b05
身動身成方便。故俱舍云。由思力故。別報如是如是	2432	X42n0733_p0030b06
身形。名身表業。	2433	X42n0733_p0030b07
口作唯方便者。如俱舍云。語表即言聲。聲體一向非	2434	X42n0733_p0030b08
是報法故。俱舍第二云。聲無異熟生。隨欲轉故。婆沙	2435	X42n0733_p0030b09
百一十八云。有說。聲是現在加行所發。異熟果是先	2436	X42n0733_p0030b10
業所發。有說。聲隨欲轉。非異熟法可隨欲轉。復有說	2437	X42n0733_p0030b11
者。聲有間斷。異熟色無間斷。是故聲非異熟。若依犢	2438	X42n0733_p0030b12
子部。聲亦異熟。故彼宗中。引施設足論云。菩薩昔餘	2439	X42n0733_p0030b13
生中。離麤惡語。此業究竟。得梵音聲。故知聲是異熟。	2440	X42n0733_p0030b14
具敘如婆沙百一十八。	2441	X42n0733_p0030b15
報與方便亦一亦異者。諸宗不同。且如薩婆多宗。若	2442	X42n0733_p0030b16
起內思動異熟身。即於身中。別有大種造身表業。故	2443	X42n0733_p0030b17
依彼宗。一向是異。不得言一也。若依成實宗說。色性	2444	X42n0733_p0030b18
非善惡。隨能發心。假名善惡。方可說為非一非異。謂	2445	X42n0733_p0030b19
若任性如本而住。名為報色。若由內心鼓動造作。名	2446	X42n0733_p0030b20
為方便。二義既別。故名異。然鼓動時。於報身外。無別	2447	X42n0733_p0030b21
大種造身表業。故復是一。大乘宗義亦可同此。	2448	X42n0733_p0030b22
方便現起體通三性者。善惡二性。其相易知。言無記	2449	X42n0733_p0030b23
者。四無記中。三無記心。能發表業。除異熟心。其異熟	2450	X42n0733_p0030b24
心。不能發表。具如婆沙百一十七(然無記。	2451	X42n0733_p0030c01
唯能發表。不發無表也)。	2452	X42n0733_p0030c01
身口無二無作非報非方便。已下二釋。初釋引經證	2453	X42n0733_p0030c02
成非報非方便義。如疏易知。次釋唯依道理。成立章	2454	X42n0733_p0030c03
中。意云。作既方便非報。其無作體異於作體。豈得更	2455	X42n0733_p0030c04
是報及方便。作此釋訖。次破前引經妄證。故云。然彼	2456	X42n0733_p0030c05
經文未必證成非報非方便也。因此遂作別義釋經	2457	X42n0733_p0030c06
也。如章意云。作與無作。若受若隨。及處中位。各各具	2458	X42n0733_p0030c07
有。然於其中。一切作體。皆名為因。一切無作。皆名為	2459	X42n0733_p0030c08
果。果因既異。故云異色。經中欲取受中無作。是故簡	2460	X42n0733_p0030c09
卻所餘異色因及異色因果也。尋疏可知。	2461	X42n0733_p0030c10
言處中者。至下受隨同異門辨之。疏意且然。應求別	2462	X42n0733_p0030c11
理。且如崇云。諸釋雖復各逞異端。終乖聖旨。夫方便	2463	X42n0733_p0030c12
者。須對根本論之。何得方便對報分別。今詳。方便自	2464	X42n0733_p0030c13
有多門。一者加心造作。發身語業。亦名方便。如前已	2465	X42n0733_p0030c14
辨。此即無間加行根本。及後報業。皆名加行。舊名方	2466	X42n0733_p0030c15
便。是也。故婆沙百一十八云。煞生後起。亦名加行。二	2467	X42n0733_p0030c16
者加行根本後報。三者聞思脩慧。亦名加行。既有此	2468	X42n0733_p0030c17
三。今辨發業。何用對彼根本分別。又崇云。古舊引經。	2469	X42n0733_p0030c18
深成謬亂。不識旨歸。雜亂抄引。又云倒寫連理教。又	2470	X42n0733_p0030c19
云問舊解既非。何繁序別。答若不剖折。熟知是非。指	2471	X42n0733_p0030c20
事再明。息諸野論。又云。依前重寫。恐誤後人。又云。故	2472	X42n0733_p0030c21
今依文聊申正解。夫身語業由心故起。	2473	X42n0733_p0030c22
言非異色因者。謂無受戒善心色因。非彼惡無記	2474	X42n0733_p0030c23
因。故言非異色因。不作異色因果者。謂但感得自	2475	X42n0733_p0030c24
類善果。必不能招惡無記果。既於自類因果性成。一	2476	X42n0733_p0031a01
得在身。相續隨轉。隨轉不絕。是無作色。故言不作異	2477	X42n0733_p0031a02
色因果。以此解經。冀無違失。今詳。若言受戒善心非	2478	X42n0733_p0031a03
惡無記因故言非異色因者。此則通於發表業心。但	2479	X42n0733_p0031a04
感自類。必不能招惡無記果。此亦通於所發表業。何	2480	X42n0733_p0031a05
理能顯相續隨轉而成無表。故此復應更求別理。今	2481	X42n0733_p0031a06
尋涅槃第三十四說。佛滅後。諸弟子輩。廣興諍論。有	2482	X42n0733_p0031a07
二十四雙。今所引者。當第十三。如彼文言。善男子。往	2483	X42n0733_p0031a08
昔一時。菩提王子作如是言。若有比丘。護持禁戒。若	2484	X42n0733_p0031a09
發惡心。當知是時失比丘戒。我時語言。菩提王子。戒	2485	X42n0733_p0031a10
有七種(七支是也)。從於身口。有無作色(	2486	X42n0733_p0031a11
從身口表發無表也)。以是無	2487	X42n0733_p0031a11
作色因緣故。其心雖在惡無記中。不名失戒。猶名持	2488	X42n0733_p0031a12
戒(此答不失戒所由訖)。以何因緣。名無作	2489	X42n0733_p0031a13
色(此問何緣名無作色。不復更問不失	2490	X42n0733_p0031a13
戒義。以佛前番答訖故也)。非異色因。不作	2491	X42n0733_p0031a14
異色因果(正釋無作名義也。如後〔辨〕)。	2492	X42n0733_p0031a14
善男子。我諸弟子。聞是說已。不解我意。唱言佛說有	2493	X42n0733_p0031a15
無作色。善男子。我於餘經。作如是言。戒者即是遮制	2494	X42n0733_p0031a16
惡法。若不作惡。是名持戒。我諸弟子。聞是說已。不解	2495	X42n0733_p0031a17
我意。唱言如來決定宣說無無作色。(述曰)言非異色因	2496	X42n0733_p0031a18
不作異色因果者。謂非異我色身之外。而成因性。此	2497	X42n0733_p0031a19
顯無表。雖無表示。然隨自身也。不作異色因果者。不	2498	X42n0733_p0031a20
作異我色身之外。因緣家之果。此顯感果亦隨自身。	2499	X42n0733_p0031a21
果既不亡。明知別有無表色體。此亦簡彼外道妄計	2500	X42n0733_p0031a22
離我身外梵王為因能感愛果等也。更有別釋。如破	2501	X42n0733_p0031a23
述記。	2502	X42n0733_p0031a24
即向初色有二十種者。前十二種。名為顯色。一青。二	2503	X42n0733_p0031b01
黃。三赤。四白。五影。六光。七明。八闇。	2504	X42n0733_p0031b02
九煙。十雲。十一霧。	2505	X42n0733_p0031b02
十二塵。次有八種。名為形色。如章所辨(如	2506	X42n0733_p0031b03
初卷說釋之)。三聲	2507	X42n0733_p0031b03
者。一因受四大聲。新譯名為執受大種為因聲也。謂	2508	X42n0733_p0031b04
心心所。執受四大。以為所依。故云執受大種也。以此	2509	X42n0733_p0031b05
為擊發生聲。故云為因也。二因不受四大聲。新名無	2510	X42n0733_p0031b06
執受大種為因聲。謂風鈴等。無心心所之所執受。三	2511	X42n0733_p0031b07
因俱聲。新名有執受及無執受大種為因聲。如手鼓	2512	X42n0733_p0031b08
等合所生聲。俱舍論第一。世親破云。如不許一顯色	2513	X42n0733_p0031b09
極微。二四大造聲亦應爾。順正理第一云。雖有執受	2514	X42n0733_p0031b10
與無執受。二四大種。共相扣擊。而俱為因。各別發聲。	2515	X42n0733_p0031b11
雖生二聲。而相映集。隨取一種。其差別相。不易可知	2516	X42n0733_p0031b12
(謂耳識隨想者。先取)。又正理意不立三聲	2517	X42n0733_p0031b13
。以因俱聲。不異前二	2518	X42n0733_p0031b13
故。如彼應知。	2519	X42n0733_p0031b14
前兩不如亦應發戒者。今亦及難。前既已發。後應無	2520	X42n0733_p0031b15
用。故應解云。以前兩番。資成三辨。不可即令初已後	2521	X42n0733_p0031b16
戒。	2522	X42n0733_p0031b17
亦可唯局第三不妨而得口業之體此即互造者。婆	2523	X42n0733_p0031b18
沙百一十八云。頗有非身作。而得煞生罪耶。答有。謂	2524	X42n0733_p0031b19
遣煞。頗有不發語。而得虛誑語罪耶。荅有。謂身表。頗	2525	X42n0733_p0031b20
有非身作不發語。而得二罪耶。答有。謂仙人意憒。及	2526	X42n0733_p0031b21
布灑他時嘿然表淨。准彼惡業既許互造。善業翻此	2527	X42n0733_p0031b22
亦應互造。問語業即聲。現既無聲。如何互造。答薩婆	2528	X42n0733_p0031b23
多宗。身中無有無聲之時。又婆沙百二十二云。然表	2529	X42n0733_p0031b24
依身而起。有依一分。如彈指舉足等。一分動轉作善	2530	X42n0733_p0031c01
惡業。有依具分。如禮佛逐怨等。舉身運動。作善惡業。	2531	X42n0733_p0031c02
此中隨所依身極微數量。表業亦爾。如表數量。無	2532	X42n0733_p0031c03
表數量亦爾(此顯身表)。百二十七云。問諸	2533	X42n0733_p0031c04
有情類。口所發	2534	X42n0733_p0031c04
聲。當言何處大種所造。有說。喉邊大種所造。有說。心	2535	X42n0733_p0031c05
邊大種所造。有說。臍大種所造。評曰。總說此聲。一切	2536	X42n0733_p0031c06
身支大種所造。若別說者。輕小語聲。應言喉邊大種。	2537	X42n0733_p0031c07
所叱吒哮吼號叨等聲。應言遍身大種所造。現見此	2538	X42n0733_p0031c08
等舉身掉動故(此顯語表)。又百三十二云。	2539	X42n0733_p0031c09
律儀所攝。復有	2540	X42n0733_p0031c09
七種。如是七支。各四大造。此復有二。謂表無表。評家	2541	X42n0733_p0031c10
正義。表與無表。復各大造。准此等文。身造語業。亦發	2542	X42n0733_p0031c11
語表。非謂但發語無表也。以其文言。如表數量。無表	2543	X42n0733_p0031c12
三亦然。身表三支。如何得發語四無表。若爾何故諸	2544	X42n0733_p0031c13
論教人煞盜俱有無表。答正根本位。可唯無表。於加	2545	X42n0733_p0031c14
行位。教人之時。令身變異。亦有身表。故婆沙百二十	2546	X42n0733_p0031c15
二。評家義云。加行位中。決定有表無表不定。即准此	2547	X42n0733_p0031c16
義。儻以身業表成語業。正身表時。亦令身中有語表	2548	X42n0733_p0031c17
生。若以現今無語聲故。便執定無語表業者。亦應婆	2549	X42n0733_p0031c18
沙非非身作不發語。而得二罪。應無語表。若無語表。	2550	X42n0733_p0031c19
豈可從意直發無表。若許從意直發無表。即應名為	2551	X42n0733_p0031c20
隨心轉攝。崇云。第三剎那許無語表有何過耶者。理	2552	X42n0733_p0031c21
甚不通。是故論云。已知無作非心者。彼成實論第九	2553	X42n0733_p0031c22
卷無作品云。意無律儀。所以者何。若人在不善心無	2554	X42n0733_p0031c23
記心若無心。亦名持戒。故知爾時有無作不善律儀	2555	X42n0733_p0031c24
亦如是(此即顯戒定非是心續。次云)。問云	2556	X42n0733_p0032a01
。已知無作悲等。如疏應	2557	X42n0733_p0032a01
知。	2558	X42n0733_p0032a02
以色等五法是無記者。謂色聲香味觸五也。若准薩	2559	X42n0733_p0032a03
婆多。色聲二處通於三性。五根三境。局是無記。今成	2560	X42n0733_p0032a04
實宗。色性非善惡。隨能發心。假名善惡。故云色等五	2561	X42n0733_p0032a05
法是無記也。	2562	X42n0733_p0032a06
又色等是惱壞性者。謂以手等觸色等時。令其變壞	2563	X42n0733_p0032a07
也。	2564	X42n0733_p0032a08
但作戒者取文不定者。謂諸師取成實文不定也。即	2565	X42n0733_p0032a09
此疏中。敘三師釋。色心二法為體。次釋局心為體。後	2566	X42n0733_p0032a10
釋唯色為體。即引論云。身口業依止四大等。然彼宗	2567	X42n0733_p0032a11
意。色香味觸。有堅濕等。即成四大。四大體性。雖是無	2568	X42n0733_p0032a12
記。若令動發。即名善惡。故使身業四大為體。口業者。	2569	X42n0733_p0032a13
准論雖言依止四大。四大出聲。聲方是業。尋疏當知。	2570	X42n0733_p0032a14
今詳三釋。並可存之。然疏主意。欲存後釋。且辨俱存	2571	X42n0733_p0032a15
者。謂若假實俱說為業。即取初釋。若唯實業。即取中	2572	X42n0733_p0032a16
釋。若唯假業。即取後釋。故使論文三處不同也。彼宗	2573	X42n0733_p0032a17
實業。以思為體。思即是心。故即以心為三業體。色性	2574	X42n0733_p0032a18
無記。由心發動假相名業。是故說色以之為業。	2575	X42n0733_p0032a19
是法名聲性法入所攝者。意顯名句十二入中。雖是	2576	X42n0733_p0032a20
法入。然論實性。體即是聲。但由法相假實殊門。故分	2577	X42n0733_p0032a21
聲法二入也。謂一剎那實聲之中。無名句字。要須相	2578	X42n0733_p0032a22
續屈曲成名。既是離聲。無別體性。故是假也。	2579	X42n0733_p0032a23
破外人義思與心同時別體者。謂成實師故破薩婆。	2580	X42n0733_p0032a24
心王心所。雖同一聚。各有別體。而共相應。大乘立義	2581	X42n0733_p0032b01
同薩婆多。今即破云。離心無思。謂心王無別心所中	2582	X42n0733_p0032b02
思也。	2583	X42n0733_p0032b03
心未必思者。了境名心。造作名思故也。	2584	X42n0733_p0032b04
色即無記色陰攝作戒善惡性行陰收者。作戒既許	2585	X42n0733_p0032b05
色法為體。成實論宗。乃至諸宗。曾無色法是行陰攝。	2586	X42n0733_p0032b06
故此問答甚違正理。宜應癈之。若據實業作義戒。理	2587	X42n0733_p0032b07
應用思為體。方可名為行陰所攝。此復與色。條然各	2588	X42n0733_p0032b08
別。應言不即理非不離也。亦可難意云。作戒是善惡	2589	X42n0733_p0032b09
性。應是行陰收。更加應字。即成難詞也。	2590	X42n0733_p0032b10
如似四相即於色心者。謂成實宗。離色心外。無有別	2591	X42n0733_p0032b11
物名為生住異滅等相。大乘亦同。成實宗中。命根亦	2592	X42n0733_p0032b12
是離色心外無別體也。	2593	X42n0733_p0032b13
然青黃等者。青等顯色實非業體。容依形色而起。相	2594	X42n0733_p0032b14
從俱說也。俱以遠從要期生故。並有二業之體者。理	2595	X42n0733_p0032b15
恐不然。若談無表可從遠生。而談語表許從遠生。應	2596	X42n0733_p0032b16
入惡心。無記心等。亦應許有語表業。此起則與彼無	2597	X42n0733_p0032b17
表何別。故依後釋。身能造口。謂即以身表成口業。此	2598	X42n0733_p0032b18
宗色聲。既是假業。故互造義。道理易為也。	2599	X42n0733_p0032b19
無作三時者。疏主依義。作此解釋。非論文也。	2600	X42n0733_p0032b20
果時無作無作有二者。其實體一。而義有二。現同剎	2601	X42n0733_p0032b21
那。名曰作俱。復能引起後後諸念。復名形俱。	2602	X42n0733_p0032b22
若依此宗似先後發者。准成實論第九無作品云。問	2603	X42n0733_p0032b23
曰。幾時從作生無作。答曰。從第二心生。隨善惡心強。	2604	X42n0733_p0032b24
則能久住。若心弱則不久住。如受一日戒。則住一日。	2605	X42n0733_p0032c01
如受盡形住(已上論文)。疏意釋云。第二心	2606	X42n0733_p0032c02
生者。第二念生	2607	X42n0733_p0032c02
也(念即是心故也)。論雖如是。理稍難通。	2608	X42n0733_p0032c03
若詳第三羯磨竟時。	2609	X42n0733_p0032c03
但有作義。後念方生無作戒者。即應許有律儀善行。	2610	X42n0733_p0032c04
不受而得。故知理擁也。	2611	X42n0733_p0032c05
又善生經者。善生第六云。初發心異(遠因心	2612	X42n0733_p0032c06
也)。方便心異	2613	X42n0733_p0032c06
(近因心也)。作時心異(正起身表業也)。	2614	X42n0733_p0032c07
說時心異(正起語表業也)。眾緣和合。	2615	X42n0733_p0032c07
故得名作。以作因緣生於無(此顯無作從作而	2616	X42n0733_p0032c08
生)。如威儀異。其	2617	X42n0733_p0032c08
心亦異(謂受戒竟改威儀時。其心亦異)。不	2618	X42n0733_p0032c09
可壞故。名為無作(謂雖改心。而戒	2619	X42n0733_p0032c09
不壞)。從此作法。得無作已。心雖在善不善無記。所作諸	2620	X42n0733_p0032c10
業無有漏失(謂從壇場作法而生無作也)。疏	2621	X42n0733_p0032c11
錄經意。非謹寫文。又	2622	X42n0733_p0032c11
詳經意。以作因緣生無作者。同時因果。亦是相生。何	2623	X42n0733_p0032c12
能正證無作先後。又詳成實第二心生者。應顯第二	2624	X42n0733_p0032c13
念已去。唯無表生。不遮初念同時無表。以其表業色	2625	X42n0733_p0032c14
法為體。為無表者。非色非心。二體既殊。何妨同念。楯	2626	X42n0733_p0032c15
者傍牌是也。	2627	X42n0733_p0032c16
無作多種者。古來諸德搜尋經論。纂集為九。或為七	2628	X42n0733_p0032c17
種。非有論文作此說也。一者作俱。即顯無作與作同	2629	X42n0733_p0032c18
時。故心論云。第三羯磨竟。作及無作。二者事在。如造	2630	X42n0733_p0032c19
佛像塔寺橋船。此事在時。常能生福。婆沙百二十二	2631	X42n0733_p0032c20
云。或造佛像寧持婆。(乃至)造井橋船階道	2632	X42n0733_p0032c21
處等。此諸表業	2633	X42n0733_p0032c21
所發無表。具有三緣。相續不斷。一由意樂。謂緣彼事。	2634	X42n0733_p0032c22
深生歡喜。意樂不息。二由所依。謂所依身。同分相續。	2635	X42n0733_p0032c23
命未終位。三由事物。謂所脩建佛像等事。未都壞滅。	2636	X42n0733_p0032c24
如是三緣。隨闕一種。無表便斷。成論十二九業品。心	2637	X42n0733_p0033a01
論第四。並同此也。三者從用者。成論第十一卷三障	2638	X42n0733_p0033a02
品云。食檀越食。著檀越衣。入無量定。而此檀越得無	2639	X42n0733_p0033a03
量福(慈悲喜捨四無量定)。四者異緣者。如	2640	X42n0733_p0033a04
上受緣開合釋。五者	2641	X42n0733_p0033a04
心俱者。定道律儀。隨心轉故。六者願俱者。成論十二	2642	X42n0733_p0033a05
九業品云。若人發願。願我當要布施。若起塔寺。是人	2643	X42n0733_p0033a06
定得無作。(述曰)問與前事在有何異耶。答前現作事。非	2644	X42n0733_p0033a07
但發心。今從發心。即生無表。依此應言。若是事在。必	2645	X42n0733_p0033a08
是願俱。有是願俱而非事在。謂已發心而未作事。七	2646	X42n0733_p0033a09
者要期者。疏自釋云。如日夜乃處中要期等。日夜謂	2647	X42n0733_p0033a10
八戒也。處中有善及有不善。謂雖善業非是律儀。或	2648	X42n0733_p0033a11
雖惡業非是惡戒。既處中庸。故云處中。通律師云。善	2649	X42n0733_p0033a12
非淳淨心。惡非深厚纏。未曉其義。故作是說。且如有	2650	X42n0733_p0033a13
善唯利一人。雖非律儀。容心極猛。豈得名為善非淳	2651	X42n0733_p0033a14
淨也。惡准此知。問此與願俱。有何差別。答現作當作。	2652	X42n0733_p0033a15
通名願俱。要期唯局現作。亦應說言。若是要期。必是	2653	X42n0733_p0033a16
願俱。而有願俱非是要期。謂擬當作是也。八者助緣	2654	X42n0733_p0033a17
者。遣他作業。成自業是也。九者形俱。可知。	2655	X42n0733_p0033a18
前六局隨者。不然作俱亦應通在受中。	2656	X42n0733_p0033a19
處中隨作業者。處中亦許有隨行也。且如要期百日	2657	X42n0733_p0033a20
禮誦。是名中。日未滿來隨作禮誦。無作復起。	2658	X42n0733_p0033a21
隨用者。即前從用是也。	2659	X42n0733_p0033a22
互緣者。諸師皆云即異緣是。今解不同。如上受緣開	2660	X42n0733_p0033a23
中辨也。	2661	X42n0733_p0033a24
不異前七者。助緣若受。即形俱要期中攝。若隨。即所	2662	X42n0733_p0033b01
餘攝。互緣亦爾。故言不異。	2663	X42n0733_p0033b02
同義有三者。同名無作。二者或色為體。或非色非心。	2664	X42n0733_p0033b03
三者義同。謂同防非離惡義也。	2665	X42n0733_p0033b04
羅漢成就下戒者。心論第四云。雖復阿羅漢。猶成就	2666	X42n0733_p0033b05
下戒。婆沙百一十七。問有新學苾芻。成就上品律儀。	2667	X42n0733_p0033b06
而阿羅漢。成下品律儀耶。答有。謂有新學苾芻。以上	2668	X42n0733_p0033b07
品心。起有表業。受諸律儀。是也。	2669	X42n0733_p0033b08
教相所詮者。如婬戒中結戒義。第五門辨也。	2670	X42n0733_p0033b09
亦同此狹者。教相所詮。既辨隨行。故同此中隨行狹	2671	X42n0733_p0033b10
也。	2672	X42n0733_p0033b11
此准多論有五不同者。謂有如上第四長短第五三	2673	X42n0733_p0033b12
性有無也。薩婆多宗。靜慮無漏二種律儀。在定道心。	2674	X42n0733_p0033b13
亦成就。亦現行。出定道心。唯成就不現行。故定道	2675	X42n0733_p0033b14
戒。縱在隨中。亦無長義。是故受隨定有長短。即由隨	2676	X42n0733_p0033b15
行定不得長。故亦即非三性中有。由此復說三性有	2677	X42n0733_p0033b16
無。若成論宗。不得作此四五二門。以其隨中。容有定	2678	X42n0733_p0033b17
道。出定入定。常有無表。既出定有。善等性中亦恒現	2679	X42n0733_p0033b18
行。故章云。以道無作寬長故爾。是也。故成論十七二	2680	X42n0733_p0033b19
善律儀品云。問曰。有人言。入定時有禪律儀。出定則	2681	X42n0733_p0033b20
無。是事云何。答出入常有。如彼廣說。定共既爾。道共	2682	X42n0733_p0033b21
應同。通律師云。問若爾應不名為隨心轉戒。答從初	2683	X42n0733_p0033b22
受名。以初發時。要從定道方能故。然諸大德以出道	2684	X42n0733_p0033b23
定有。義唯三性亦恒現行。今詳若得初之二果。欲界	2685	X42n0733_p0033b24
煩惱既未斷盡。故或有時起不善心。即定道戒三性	2686	X42n0733_p0033c01
中有。儻得不還或阿羅漢。不即得言三性常有。彼宗	2687	X42n0733_p0033c02
阿羅漢等常在無漏。無無記心。況有不善。若得禪定。	2688	X42n0733_p0033c03
或容無記。定無不善。准此隨中。亦猶說狹。寧知羅漢	2689	X42n0733_p0033c04
常在無漏。彼宗無我無假緣心。即名無漏。彼宗無我	2690	X42n0733_p0033c05
無假緣心即名無漏。彼論二十二智相品云。阿羅漢	2691	X42n0733_p0033c06
無緣瓶等心。已壞一切假名相故。如彼廣說。	2692	X42n0733_p0033c07
二作同義有五者。一名。二體。三義。言義同者。同有防	2693	X42n0733_p0033c08
非離惡義也。	2694	X42n0733_p0033c09
不同有四。比前無作。義准可知。	2695	X42n0733_p0033c10
緣境發戒中。薩婆多宗。婆沙百二十。心論第四。俱舍	2696	X42n0733_p0033c11
十五。同有此說。且俱舍頌云。從一切二現。得欲界律	2697	X42n0733_p0033c12
儀。從根本恒時。得靜慮無漏。(述曰)前之	2698	X42n0733_p0033c13
兩句。釋定道戒。	2699	X42n0733_p0033c13
從一切者。謂從一切根本加行。後起業道得律儀也。	2700	X42n0733_p0033c14
從二者。謂從二類。即情非情。性罪遮罪也。現者。謂從	2701	X42n0733_p0033c15
現墮有情數。蘊界處得。不於過未。以其過未。墮法數	2702	X42n0733_p0033c16
故。墮法數故者。過未之境。唯意識緣。名隨法處。不可	2703	X42n0733_p0033c17
煞盜。故不緣之得戒也。得欲界律儀者。別解律儀唯	2704	X42n0733_p0033c18
欲界故。既從一切二現而得。是故防非還通此等。章	2705	X42n0733_p0033c19
中。且顯緣現在境。并辨防於根本眷屬。而性遮異略	2706	X42n0733_p0033c20
而不論。問遮罪豈非眷屬攝耶。答遮罪之中。自加行	2707	X42n0733_p0033c21
根本後起。故不可言眷屬所攝。禪無漏戒。唯從根本	2708	X42n0733_p0033c22
業道處得。唯七支性罪所攝。不從遮罪也。言恒時者。	2709	X42n0733_p0033c23
從三世境。亦發律儀。法處不善亦須斷。故悉如論。若	2710	X42n0733_p0033c24
曇無德宗。不存過未心。得戒以非眾生故者。此辨得	2711	X42n0733_p0034a01
戒之人。能緣心也。然現在中。亦不得約一剎那說。以	2712	X42n0733_p0034a02
其此宗五蘊相續假名眾生。識想受行次第而起。既	2713	X42n0733_p0034a03
於一念。不具五蘊。是則不可說為眾生。既無眾生。說	2714	X42n0733_p0034a04
誰得戒。故約相續假說現在。不同薩婆宗一剎那中	2715	X42n0733_p0034a05
具足五蘊。剎那過未。即非現在也。	2716	X42n0733_p0034a06
三世境所有之惡者。此即辨所緣境也。彼論十二。七	2717	X42n0733_p0034a07
善律儀品云。問曰。但於現在眾生得戒。為從三世眾	2718	X42n0733_p0034a08
生得耶。答曰皆於三世眾生所得。如人供養過去所	2719	X42n0733_p0034a09
尊等。	2720	X42n0733_p0034a10
三世諸佛戒齊等者。兩宗義異。且據成實意說。過去	2721	X42n0733_p0034a11
迦葉佛時。有無量人。已入涅槃。此等境亦發戒品。故	2722	X42n0733_p0034a12
云齊等。若於此等不發戒者。釋迦弟子。戒境應減。若	2723	X42n0733_p0034a13
據薩婆多宗。婆沙百二十有三種。一云。應作是說。律	2724	X42n0733_p0034a14
儀境界。雖有多少。而律儀體。前後無異。俱從一切有	2725	X42n0733_p0034a15
情境處。總發得故。有作是說。三世如來。律儀不等。亦	2726	X42n0733_p0034a16
無有失。問若爾施設論當云何通。如彼論說。一切如	2727	X42n0733_p0034a17
來應正等覺。皆悉平。答由三事等故。一脩行等。謂皆	2728	X42n0733_p0034a18
過去三無數劫。勤脩四種波羅蜜多。究竟圓滿。得菩	2729	X42n0733_p0034a19
提故。二利益等。謂於無量應化有情。作利樂事。皆究	2730	X42n0733_p0034a20
竟故。三法身等。謂諸如來皆得十力四無所畏三念	2731	X42n0733_p0034a21
住大悲十八不共等勝功德故。由此三義。故言平等。	2732	X42n0733_p0034a22
非律儀體無多少異。又由根等我等。一切如來。皆住	2733	X42n0733_p0034a23
上品根。皆得上品戒故。有餘師說。一切如來所有律	2734	X42n0733_p0034a24
儀。皆於一切有情處得。故說等言。非說無異。謂過去	2735	X42n0733_p0034b01
佛戒所從境。設今猶在者。釋迦從彼。亦得律儀。然無	2736	X42n0733_p0034b02
此理。釋迦律儀所從情境。設當在者。慈氏從彼。亦得	2737	X42n0733_p0034b03
律儀。然無此理。故說等言亦無有。然准俱舍。世親存	2738	X42n0733_p0034b04
其後釋。多論第一。存中間釋。	2739	X42n0733_p0034b05
次辨發戒多少門	2740	X42n0733_p0034b06
從生數從非生數者。先准婆沙百二十有五釋云。此	2741	X42n0733_p0034b07
中有說彼七支戒。一一各於一切有情處得。而所得	2742	X42n0733_p0034b08
是一有情。犯一支戒於一切有情。此一支戒斷。餘六	2743	X42n0733_p0034b09
猶轉。二云。一一各於一切有情處得。而所得而得異。	2744	X42n0733_p0034b10
如有情數量。所得戒亦爾。彼說於一有情犯一支戒。	2745	X42n0733_p0034b11
即此一處一支戒斷。餘六猶轉。餘有情處七支皆轉。	2746	X42n0733_p0034b12
三云。有餘師說。別解律儀隨因差別。成二十一。此中	2747	X42n0733_p0034b13
有說。二十一種一一各於一切有情處得。所得不異。	2748	X42n0733_p0034b14
彼說。由貪煩惱。於一有情所犯一支戒。於一切有情	2749	X42n0733_p0034b15
無貪所生一支戒。於一切有情無貪所生一支戒斷。	2750	X42n0733_p0034b16
餘二十種如先猶轉。有說。此二十一種。一一各於一	2751	X42n0733_p0034b17
切有情處得。而所得各異。如有情異。所得戒亦爾。彼	2752	X42n0733_p0034b18
說。由貪煩惱。於一切有情所犯一支戒。即此一處無	2753	X42n0733_p0034b19
貪所生一支戒斷。餘二十種如先猶轉。於餘有情。二	2754	X42n0733_p0034b20
十一種具足皆轉。(乃至)依如是說。寧作出	2755	X42n0733_p0034b21
家。犯諸學處。	2756	X42n0733_p0034b21
不為五戒鄔婆索迦。所以者何。彼若毀犯五種學處。	2757	X42n0733_p0034b22
身中便空。諸出家者。設犯五處。而更有餘眾多猶轉。	2758	X42n0733_p0034b23
五者。迦濕彌羅國諸論師言。雖犯律儀。而戒不斷。如	2759	X42n0733_p0034b24
法悔除。還名持戒。無有頓受別捨得故。未悔除位。具	2760	X42n0733_p0034c01
得二名。已悔除位。但名持戒。(述曰)作心	2761	X42n0733_p0034c02
頓受。不應別捨。	2762	X42n0733_p0034c02
亦應別得也。未悔除位得二名者。一者持戒。二者犯	2763	X42n0733_p0034c03
戒也。前四師說。犯一戒時。此戒即捨。迦濕彌羅不言	2764	X42n0733_p0034c04
前四。誰是誰非。然犯不捨。異前四也。章中所引。多論	2765	X42n0733_p0034c05
第一也。然多論意。於四師中。存第四釋。犯亦不捨也。	2766	X42n0733_p0034c06
故多論云。猶名破戒比丘。不名非比丘也。	2767	X42n0733_p0034c07
不可煞者。諸入滅定慈定中陰如來輪王佛使等。決	2768	X42n0733_p0034c08
不可煞。諸得他心。是不可誑。問生生與趣。緣何發戒。	2769	X42n0733_p0034c09
古來傳釋。引雜心第一十頌云。生攝一切趣。非趣攝	2770	X42n0733_p0034c10
於生。中陰增。當知非趣攝。(述曰)增者。	2771	X42n0733_p0034c11
處所異名也。亦是	2772	X42n0733_p0034c11
增如義也。如言地獄有十六增也。准斯發戒。亦生非	2773	X42n0733_p0034c12
趣。古來又云。六趣亦應不攝如來。今詳大乘王宮現	2774	X42n0733_p0034c13
生。是化非實。容有斯義。若依化相。示現受生亦是趣	2775	X42n0733_p0034c14
攝。是故薩婆多宗。後身菩薩許是異生。即此生身。雖	2776	X42n0733_p0034c15
已成佛。猶是有漏。菩薩入胎。三時正知。婆沙百二十。	2777	X42n0733_p0034c16
說佛胎生。由此亦許是趣所攝。	2778	X42n0733_p0034c17
若非生數。多論第一。有五種子。彼一粒麥一粒粟。斷	2779	X42n0733_p0034c18
一根草。但使得一罪處。即得一戒。堀一微塵地。下至	2780	X42n0733_p0034c19
金剛。皆准前說。若准婆沙。不同多論。百二十云。問於	2781	X42n0733_p0034c20
外物中。得律儀不。若有得者。所得律儀。應有增減。謂	2782	X42n0733_p0034c21
生草枯時。酒味壞時應減。即彼生時熟時應增。(乃至)若	2783	X42n0733_p0034c22
無得者。即此律儀境。應少分處受。而世尊說。如是律	2784	X42n0733_p0034c23
儀無少分受。又斷生草。悔應無用。評家云。如來說者。	2785	X42n0733_p0034c24
於外物中。亦得律儀。問若爾律儀應有增減。答無有	2786	X42n0733_p0035a01
增減。以總得故。此律儀總於一切生草等上。得一無	2787	X42n0733_p0035a02
表。而世間無有無生草等時。總於一切蒲桃等酒。則	2788	X42n0733_p0035a03
不壞時。得一無表。世間無有無諸酒時。是故律儀無	2789	X42n0733_p0035a04
於一有增減。餘亦如是。(述曰)餘如是者。一切非法衣食	2790	X42n0733_p0035a05
等類。一一類上得一無表。不約微塵一粒等別也。	2791	X42n0733_p0035a06
根本戒四百二十者。彼論云。如來所立戒。有四百二	2792	X42n0733_p0035a07
十也。	2793	X42n0733_p0035a08
婆藪斗律者。真諦三藏云。此翻品類律。此律多說緣	2794	X42n0733_p0035a09
起制諸輕戒。優波提舍。翻為正教。此律正說是罪非	2795	X42n0733_p0035a10
罪。制諸重罪。	2796	X42n0733_p0035a11
無願毗尼者。了論九毗尼中。第七無願毗尼也。九毗	2797	X42n0733_p0035a12
尼。至下今演毗尼中辨之。俱舍十五。若人不作五種	2798	X42n0733_p0035a13
定限。方可受得別解律儀。謂有情支處時緣定。一有	2799	X42n0733_p0035a14
情定。念我唯於其類有情當離煞等。二支定。念我唯	2800	X42n0733_p0035a15
於某律儀支當持不犯。三處定。念我唯住某處方域	2801	X42n0733_p0035a16
當離煞等。四時定。念我唯於一月等時能離煞等。五	2802	X42n0733_p0035a17
緣定。念我唯除鬥戰等緣能離煞等。如是受者。不得	2803	X42n0733_p0035a18
律儀。相似妙行。	2804	X42n0733_p0035a19
受體已竟。	2805	X42n0733_p0035a20
	2806	X42n0733_p0035a21
飾宗義記卷第二末	2807	X42n0733_p0035a22

　　　　　　　　　　網頁版大藏經之資料來源：中華電子佛典協會

　　　　　　　　　　　　　以下是資料來源的相關訊息：

【經文資訊】卍新纂續藏經第四十二冊 No. 733《四分律疏飾宗義記》

【版本記錄】CBETA 電子佛典 V1.11 (Big5) 普及版，完成日期：2007/08/30

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=========================================================================

# 卍 Xuzangjing Vol. 42, No. 733 四分律疏飾宗義記

# CBETA Chinese Electronic Tripitaka V1.11 (Big5) Normalized Version, Release Date: 2007/08/30

# Distributor: Chinese Buddhist Electronic Text Association (CBETA)

# Source material obtained from: Input by CBETA, OCR by CBETA

# Distributed free of charge. For details please read at http://www.cbeta.org/copyright_e.htm

=========================================================================

飾宗義記卷第二

本經佛學辭彙一覽(共 834 條)

一切如來

一切有為

一切有情

一切法

一切經

一切諸法

一心

一行

一念

一法

一剎

一剎那

一相

一智

一微塵

一極

七大

七支

七支戒

七方便

七有

七眾

九地

九品

了義

二入

二十部

二心

二世

二因

二百五十戒

二行

二利

二戒

二見

二身

二受

二果

二空

二門

二持

二乘

二根

二眾

二智

二業

二罪

二義

二道

二語

二障

二德

二藏

人天

人身

入定

入法界

入滅

入聖

入觀

八十誦律

八不

八戒

八法

八段

八相

十二入

十二分教

十二處

十二部經

十八界

十力

十六心

十六行

十因

十如

十如是

十利

十戒

十使

十善

十聖

十輪

三三摩地

三五

三分

三心

三支

三世

三世諸佛

三因

三有

三劫

三戒

三身

三受

三性

三明

三果

三法

三法身

三毒

三界

三皈

三相

三根

三智

三善根

三想

三業

三道

三境

三聚

三聚淨戒

三語

三障

三慧

三摩

三摩地

三緣

三學

三諦

三歸

三藏

三難

三寶

上二界

凡夫

乞食

口業

大比丘

大妄語

大戒

大乘

大乘宗

大師

大悲

大種

小乘

尸羅

不生

不共無明

不退

不淨觀

中有

中陰

中尊

中道

五十八戒

五分法身

五比丘

五戒

五受

五法

五法

五根

五停心觀

五眾

五部

五陰

五塵

五境

五蘊

內凡

內證

六因

六行

六忍

六門

六界

六根

六業

六境

六趣

六識

分別

分教

化生

天眼

引業

心心

心王

心所

心法

心相

心通

心智

心緣

心識

心觀

方便

方便心

止持

比丘

比丘尼

世尊

世間

世親

他心智

出世

出世間

出世間道

出家

加行

加行位

功德

四大

四大種

四分

四分律

四心

四向

四有

四行

四行相

四位

四果

四法

四界

四相

四教

四聖

四聖諦

四塵

四緣

四諦

四禪

外凡

外道

尼戒

布施

布薩

平等

本位

正見

正定

正念

正法

正思惟

正等覺

正精進

正語

正覺

犯戒

生因

生死

生身

生空

生滅

白衣

示現

共相

印相

名相

因明

因果

因緣

地前

地獄

在家菩薩

妄語

如來

如法

如理

如實

如實知

如語

安居

年戒

成佛

成實宗

有色

有作

有見

有所得

有法

有為

有為法

有相

有情

有教

有頂

有無

有結

有間

有漏

有漏善法

有學

有覆無記

有邊

牟尼

耳識

自性

自相

自恣

自恣犍度

舌識

色入

色心

色有

色身

色法

色界

色處

色塵

色境

行人

行果

行法

行者

行相

行教

行陰

行蘊

衣缽

佛因

佛地

佛戒

佛身

佛性

佛法

佛教

佛滅

佛說

作犯

作業

別戒

別相

別相念處

別報

別解脫

別解脫戒

別解脫律儀

別境

判釋

利根

利樂

即假

弟子

形色

忍位

戒名

戒行

戒定

戒定慧

戒法

戒品

戒律

戒相

戒師

戒善

戒經

戒學

戒體

沙門

沙彌

見性

見所斷

見道

見論

見諦

言教

身心

身戒

身業

身識

邪魔外道

那含

事相

依止

依他

供養

兩舌

兩足尊

具戒

具足戒

到彼岸

制戒

受戒

受戒犍度

受具

受持

受隨

和眾

定慧

定學

彼岸

念處

性心

性戒

性宗

性空

性相

性罪

性遮

所作

所知障

所緣

所緣緣

放光

放逸

果人

波羅夷

法入

法名

法衣

法忍

法身

法性

法性

法門

法界

法相

法師

法執

法處

法智

法滅

法爾

法數

法輪

法藏

法體

知法

空無

舍利

舍利子

舍利弗

舍衛

舍衛國

初心

初果

初發心

表戒

表相

表相

表業

近住

近事

近事律儀

金剛

長行

長衣

長養

阿含

阿那含

阿耨菩提

阿羅漢

非色

非色非心

非情

非梵行

信樂

俗人

俗智

剎那

剎那生滅

剃髮

前念

南山

契經

威儀

威儀師

度生

律行

律相

律師

律儀

律儀戒

律藏

後有

後念

後得智

後報

思惟

思慧

持犯

持戒

持律

染污

染法

流轉

界內

界地

相即

相應

相應心

相應法

胎生

苦果

苦諦

迦葉

迦葉佛

迦旃延

降伏

俱生

俱舍

俱起

修多羅

修行

修善

修道

修慧

差別

根本煩惱

根身

根性

根門

涅槃

真如

真言

真諦

破戒

神力

神足

素怛纜

能所

般若

般涅槃

停心

假名

假有

假色

假法

偏執

唯心

唯識

婆羅門

婆羅提木叉

寂滅

常身

得道

授記

捨心

捨戒

教一

教行

教法

教相

梵王

梵行

梵志

梵音

欲取

欲界

清淨

淨心

淨戒

淨眼

淨觀

理教

理論

現世

現行

現前

異生

異熟

異熟生

異熟因

異熟果

眾生

眼根

眼識

第一義

第四禪

習氣

莊嚴

袈裟

貪欲

通受

雪山

頂位

最後心

最後身

勝果

勝義

勝義法

喜捨

報身

尊者

惡口

惡行

惡性

惡業

惡道

惡趣

智者

智度

智相

智海

智境

智德

智慧

智斷

無上法

無生

無生智

無色界

無作

無我

無始

無所有

無明

無表色

無為

無為法

無畏

無相

無記

無記法

無常

無貪

無等

無著

無量

無間

無間業

無漏

無漏法

無漏智

無漏道

無漏慧

無緣

無諍

無遮

無學

發心

發菩提心

發願

等心

等無間緣

等覺

結集

結跏趺坐

善心

善巧

善男子

善來

善果

善法

善根

善逝

善惡

善業

菩提

菩提心

菩薩

菩薩行

菩薩戒

菩薩道

虛空

鈍根

飲酒

亂心

勤策

微塵

意根

意業

意樂

意識

慈氏

慈悲

感果

愛道

業力

業報

極果

滅定

滅法

滅後

滅智

滅道

滅盡定

滅諦

煩惱

煩惱障

瑜伽

禁戒

萬行

經行

經律論

經部

經論

經藏

聖人

聖教

聖僧

聖諦

解脫

解脫道

資糧

辟支

辟支佛

道力

道心

道果

道俗

道前

道後

道理

道場

達磨

過去

過未

遍行

遍行因

僧伽

僧戒

僧祇

厭世

實有

實性

實相

對法

對治

漏戒

漏盡

滿業

種子

精進

聞法

聞持

聞慧

語業

說法

鼻識

增上

增上心

增上緣

增長

慧力

慧命

慧根

慧能

慧學

摩訶

樂受

緣力

緣心

緣生

緣因

緣事

緣緣

羯磨

羯磨僧

蓮華

諸有

諸行無常

諸佛

諸宗

諸法

諸法實相

諸相

諸漏

諸蘊

輪王

遮罪

餓鬼

學人

學處

學無學

憶持

擇滅

曇無

曇摩

獨覺

親緣

閻浮

隨分

隨眠

隨順

隨煩惱

隨緣

靜慮

頭面作禮

龍王

龍樹

優婆塞

優婆塞戒

應人

應化

應供

應果

應法

檀越

禪戒

禪定

禪律

總別

總相

聲聞

還俗

齋戒

斷見

斷惑

斷德

歸依

歸依佛

歸依法

歸依僧

轉法輪

離生

離衣宿

離垢

繫縛

羅漢

識界

證智

難度

蘊界

覺性

覺觀

譬喻經

釋迦

攝心

攝受

護法

歡喜

變化

顯色

顯宗

體性

體相

觀行

苾芻

苾芻律儀

跏趺

犍度

憍陳如

憍慢

麤惡語

波羅蜜

四門

大藏經　冊別目錄