---
title: "大乘義章 · 102 三種律儀義(一〇)"
description: "大乘義章是隋代高僧慧遠所著的一部重要佛教論典。該書創作於南北朝佛教義學興盛之際旨在系統闡釋大乘佛教的核心教義。全書內容廣博對名相、法數、教理等進行了精細分梳與詮釋涵蓋空有、佛性、修行等多個關鍵領域體系嚴整被譽為中國佛教史上的百科全書式著作。此書不僅總結了南北朝佛教的思想精華更對後世天台、華嚴等宗派的教理發展產生了深遠影響是研究漢傳大乘佛教思想不可或缺的權威典籍。"
url: "https://rushiwowen.co/en/r/cmcwjp78u0gm9l704c7v8vj2y"
---

### 三種律儀義八門分別釋名一　辨相二　所防同異三　就界分別四　就趣分別五　就形分別六　就人分別七　得捨分別八

> Eightfold Distinction of the Three Types of Ethical Precepts<note>Explanation of Names 1; Distinguishing Characteristics 2; Similarities and Differences in What Is Guarded Against 3; Distinctions Based on Realms 4; Distinctions Based on Destinies 5; Distinctions Based on Forms 6; Distinctions Based on Persons 7; Distinctions in Acquisition and Loss 8</note>

第一釋名。無作之善說為律儀。所言律者。法之別稱。調惡之法名之為律。行依律戒故號律儀。又復因調亦名為律。外應真則故曰律儀。律儀不同。一門說三。三名是何。一別解脫律儀。二禪律儀。三無漏律儀。別解脫者。戒是正順解脫之本。故名解脫。又復戒體免絕業覉亦名解脫。不與定道二種心俱。故稱為別。禪律儀者。經中亦名定共戒也。上界靜心思惟終起名之為禪。依禪發得防惡之法名禪律儀。禪心不亂目之為定。戒與定合名定共戒。無漏律儀經中亦名道共戒也。聖慧離垢名為無漏。依此發得防惡之法名無漏律儀。亦可戒體離垢清淨名為無漏。此與道合。故復經中名道共戒。名義如是此一門竟。

> First, explaining the name. The good that arises without deliberate effort is called "restraint" (律儀). Here, "restraint" (律) is another term for Dharma — it is the method for taming evil, and is therefore called "restraint." One's conduct, following the precepts, is thus called "restraint." Moreover, because it also tames, it is called "restraint." Outwardly, it accords with truth, and so it is called "restraint." Restraint takes different forms, and through one gateway, three are explained. What are these three? First, the restraint of individual liberation; second, the restraint of meditative concentration; and third, the restraint of the undefiled. As for individual liberation: The precepts are the foundation that rightly and directly leads to liberation, and so they are called "liberation." Furthermore, the essence of the precepts frees one from the bonds of karma, and so is also called "liberation." Since it does not accompany the two kinds of mind—concentration and the path—it is called "individual." As for the restraint of meditative concentration: In the scriptures, it is also called the "precepts shared with concentration." The still mind of the higher realms, arising from deep contemplation, is called "meditative concentration" (dhyāna). The method of preventing evil, attained through this concentration, is called the "restraint of meditative concentration." When the concentrated mind is unwavering, it is called "absorption." When the precepts unite with absorption, it is called the "precepts shared with concentration." As for the restraint of the undefiled: In the scriptures, it is also called the "precepts shared with the path." Sacred wisdom, free from defilement, is called "undefiled." The method of preventing evil, attained through this, is called the "restraint of the undefiled." Alternatively, the essence of the precepts, being free from defilement and pure, is called "undefiled." Since this unites with the path, the scriptures also call it the "precepts shared with the path." Such are its names and meanings<note>This section is concluded</note>.

次辨其相。別解脫中開合不定。總之唯一。或分為二。一在家戒。二出家戒。或分為三。一者五戒。二者八戒。三出家戒。或分為四。於前三上加菩薩戒。或分為五。所謂五戒八戒十戒具戒及菩薩戒。或分為六。謂五戒八戒十戒比丘戒尼戒及菩薩戒。或分為七。謂七支戒。又七眾所受亦得分七。言七眾者。在家有二。謂優婆塞及優婆夷。出家有五。比丘及尼式叉摩那沙彌及沙彌尼。或分為八。於前七上加菩薩戒。或分為十。謂十善戒。廣則無量。禪戒之中亦開合不定。總之為一。或分為二。一禪律儀。二斷律儀。依未來禪以世俗道斷欲界結。九無礙邊所生之戒名斷律儀餘禪定邊所生之戒名禪律儀。或分為三。一覺觀俱。謂未來禪及初禪地所生之戒。二無覺有觀俱。謂中間禪所生之戒。三無覺無觀俱。謂二禪上所生之戒。或分為四。謂四禪中所生之戒。或分為六。謂未來中間根本四禪所生之戒。若依成實禪戒有九。謂依八禪及欲界電光所生之戒。廣則無邊。無漏戒中亦開合不定。總之唯一。或分為二。一無漏律儀。二斷律儀。依未來禪發無漏道斷欲界結。九無礙邊所生之戒名斷律儀。餘無漏邊所生之戒名無漏律儀。又常無常亦得分二。被照無漏所生之戒名曰無常。諸佛菩薩真無漏邊所生之戒名之為常。或分為三。謂三乘人無漏聖戒。或分為四。諸佛菩薩聲聞緣覺無漏戒也。或分為六。謂三乘人因果之戒。或分為九。謂三乘人別有見修無學道戒。或分為十。謂十善戒。廣亦無量。辨相如是此二門竟。

> Now I will explain their characteristics. Within the Prātimokṣa (rules of individual liberation), the divisions vary. In summary, it is one; or divided into two: the precepts for lay practitioners and the precepts for monastics. Or divided into three: the Five Precepts, the Eight Precepts, and the monastic precepts. Or divided into four: adding the Bodhisattva precepts to the previous three. Or divided into five: the Five Precepts, Eight Precepts, Ten Precepts, Full Ordination, and the Bodhisattva precepts. Or divided into six: the Five Precepts, Eight Precepts, Ten Precepts, monastic precepts for monks, monastic precepts for nuns, and the Bodhisattva precepts. Or divided into seven: the seven categories of precepts. Additionally, they can be divided according to the seven types of disciples: two lay groups—Upāsaka (lay men) and Upāsikā (lay women)—and five monastic groups—Bhikṣu (monks), Bhikṣuṇī (nuns), Śikṣamāṇā (female trainees), Śrāmaṇera (novice monks), and Śrāmaṇerī (novice nuns). Or divided into eight: adding the Bodhisattva precepts to the previous seven. Or divided into ten: the ten wholesome deeds. Expanding further, they are limitless. Regarding the precepts associated with meditation (Dhyāna), their divisions also vary. In summary, they are one; or divided into two: 1) the precepts of meditative discipline, and 2) the precepts of cessation. The precepts that arise alongside the nine unobstructed paths, when the ordinary (non-transcendent) meditative path is used to sever the bonds of the desire realm based on the future meditation (Anāgamya), are called "precepts of cessation." Other precepts arising on the fringes of meditative states are called "precepts of meditative discipline." Or divided into three: 1) those accompanied by both deliberation and discursiveness—precepts arising in the future meditation and the first dhyāna; 2) those without deliberation but with discursiveness—precepts arising in the intermediate meditation (Dhyānāntara); and 3) those with neither deliberation nor discursiveness—precepts arising from the second dhyāna onward. Or divided into four: precepts arising in the four dhyānas. Or divided into six: precepts arising in the future meditation, the intermediate meditation, and the four fundamental dhyānas. According to the \*Satyasiddhi Śāstra\*, meditative precepts number nine, arising from the eight dhyānas and the momentary flash of insight in the desire realm. Expanding further, they are limitless. Regarding the precepts of the uncontaminated (anāsrava, transcendent) path, their divisions also vary. In summary, they are one; or divided into two: 1) uncontaminated discipline, and 2) precepts of cessation. When the uncontaminated path is developed based on the future meditation to sever the bonds of the desire realm, the precepts arising alongside the nine unobstructed paths are called "precepts of cessation." Other uncontaminated precepts are called "uncontaminated discipline." Additionally, they can be divided into the constant and the impermanent. Precepts arising while illumined by the unconditioned are called "impermanent" (because they are still within the realm of conditioned things); precepts arising from the true unconditioned state of Buddhas and Bodhisattvas are called "constant." Or divided into three: the uncontaminated noble precepts of the three vehicles (Śrāvakas, Pratyekabuddhas, and Bodhisattvas). Or divided into four: the uncontaminated precepts of Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas. Or divided into six: the precepts associated with the causes and results of practitioners in the three vehicles. Or divided into nine: for each of the three vehicles, distinguishing the precepts of the seeing path, the cultivation path, and the path of the adept (Arhat). Or divided into ten: the ten wholesome deeds. Expanding further, they are also limitless. Such are their characteristics.<note>This concludes these two gates.</note>

次辨所防同異之義。於中有三。一遮性分別。依如毘曇別解脫戒防禁性惡及離遮罪。言性惡者。所謂身口七不善業。言遮罪者。所謂飲酒殺草木等。禪無漏戒。唯離性惡不防遮罪。以非所受威儀法故。若依成實三種律儀同防遮性。二者根本方便分別。殺盜等罪名為根本。養猪羊等名為方便。依如毘曇別解脫戒通防根本方便之惡。禪無漏戒唯防根本。成實法中三種律儀齊防根本方便之罪。三約時分別。時謂三世毘曇法中別解脫戒唯防現在不通過未。禪戒隨心寬通三世。三世俱防。現起之者防離現惡。過去未來性成就者。防過未惡。無漏戒中最初得者。唯防現在未來之惡。不通過去。彼現在者防離現惡。寬通成就。在未來者防未來惡。以本未有過去世中不成就故不防過去。經生聖人無漏律儀通防三世。現起之者防於現惡。過去未來性成就者防於過未。若依成實三禪律儀體皆現在不說寬通過未之義。體雖現在而能通防三世之惡。問曰。何故毘曇法中現在之戒唯防現惡。成實法中現在之戒通防三世。釋言。毘曇性相中求。故隨世別以論所防。成實立義務就寬通。故說現戒通防三世。通相云何。現戒起時現惡不生名防現在。現惡滅故令過去惡因義不成名防過去。現惡滅故。更不作因牽生後惡名防未來。非謂過未有體可防。同異辨之麁爾此三門竟。

次就界論。界論三界。約就此處明三律儀通局之義。於中先明別解脫戒。別解脫中分別四門。一者身處。二者心處。三成就處。四戒體處。言身處者。就三界中明受戒身。故曰身處。小乘法中別解脫戒欲界身受非上二界何故如是。別解脫戒防禁現惡。上界無惡。是故不受。若爾上界亦應無彼禪無漏戒。釋言。上界定道律儀於欲界惡有持對治遠分對治。所以得有別解脫戒隨身在處防現遮過。是故不類。大乘法中別解脫戒麁同小乘。以理細論色界眾生亦應得受。何故如是。有色界天聞菩薩法發菩提心。自誓要期盡未來際永斷諸惡。無作隨生故得受之。如地經說。雖在色界光音天等亦得聞經。如是等也。問曰。小乘何故不爾。釋言。小乘受形俱法彼無形惡。所以不受。菩薩通受盡未來際一切戒法。故得受之。問曰。無色何故不受。釋言。有以。若是凡夫生無色界心志微細要期不成。故不發戒。若是菩薩生無色界先已成就別解脫戒。故不新發。言心處者。約就三界明受戒心。故曰心處。小乘法中受心不定。若就所求以別受心。為求人天而受戒者是欲界心。為求出道而受戒者是出世心。若就定散分別受心是欲界攝。散心受故大乘受心義亦不定。若就所求以別受心是出世攝。故地持云。菩薩律儀從於第一真實心起。菩提之心名為真實。若就定散分別受心是欲界攝。散心受故。若復通論乃至色界聞思善心亦得受之。大乘色界具聞思故。言成處者。隨身所在成就。不失名為成處。小乘法中別解脫戒唯欲界成。此形俱法死時捨故。菩薩戒法三界成就。一受得已乃至菩提隨身所在常成就故。戒體處者。小乘法中戒體不定。對果論之或欲界攝。或出世攝。為求人天而受戒者是欲界攝。為求解脫而受戒者是出世攝。若就定散分別戒體唯欲界攝。以此欲界散善業故。大乘法中別解脫戒義亦不定。對果論之是出世攝。菩提因故。若就定散分別戒體是欲界攝。以是欲界散善業故。若復通論色界地中聞思善心而受得者是色界攝。別解脫戒辨之麁爾。次論禪戒。於中亦四。一明身處。二明心處。三成就處。四戒體處。言身處者。毘曇禪戒欲色身生。非無色界。戒是色法。色處生故。成實大乘三界身生。何故如是。成實宗中戒是非色非心法。故無色得生。大乘無色有色心。故無色得生。言心處者。毘曇禪戒一向唯從色界心起。非餘二界。彼宗欲界一向無禪。故無禪戒。戒是色法。是故不從無色心發。若依尊者瞿沙所說欲色心發。彼說欲界有禪定故。成實大乘三界心發。何故如是。若依成實欲界有其如電三昧。故發禪戒。戒是非色非心法故。無色心邊亦得發之。大乘宣說。欲界地中有無量定。說龍樹言。佛常住於欲界定中名無不定。聲聞暫得說為電光。彼定心邊得發禪戒。無色心邊義在可知。言成處者。毘曇禪戒欲色成就。非無色界。有漏之法在下成上生上之時必失下故。成實大乘三界皆成。彼說禪戒三界法故。又彼宗中有漏善法生上之時不失下故。戒體處者。毘曇禪戒唯色界攝。瞿沙所說欲色界攝。成實大乘皆三界攝。依三界地禪心生故。禪戒如是。次論道戒。於中亦四。一明身處。二明心處。三成就處。四戒體處。言身處者。毘曇道戒欲色身生。成實大乘三界身生。與禪戒同。言心處者。非三界攝。若隨禪本與禪戒同。言成處者。三界皆成。無漏生上不失下故。戒體處者。性出三界。若隨禪本如心處說。界別如是此四門竟。

> Now, let us discuss the precepts in terms of the three realms. Here, we will clarify the scope and applicability of the three types of moral discipline. First, we will address the Precepts of Individual Liberation. Within this, we will examine four aspects: (1) the physical foundation, (2) the mental foundation, (3) the state of sustained presence, and (4) the nature of the precepts themselves. \*\*The Physical Foundation\*\* refers to which beings in the three realms can receive these precepts. In the Lesser Vehicle, the Precepts of Individual Liberation are only received by beings in the Desire Realm, not in the two higher realms. Why is this so? These precepts are meant to prevent present unwholesome actions, and beings in the higher realms do not commit such actions, so they do not receive them. One might ask: shouldn't beings in the higher realms also lack the meditative and path-based precepts? The explanation is that the meditative and path-based precepts in the higher realms serve as distant safeguards against the unwholesome actions of the Desire Realm, but they do not have the same function as the Individual Liberation precepts, which prevent immediate wrongdoing. Hence, the two are not comparable. In the Greater Vehicle, the Precepts of Individual Liberation are broadly similar to those in the Lesser Vehicle, but upon deeper analysis, even beings in the Form Realm can receive them. Why? Gods in the Form Realm may hear the Bodhisattva teachings and generate the aspiration for Enlightenment, making a solemn vow to forever cease all unwholesome deeds from now until the end of time. With this sincere commitment, they naturally receive the precepts without any external form. As taught in the Avataṃsaka Sūtra, even beings in the Form Realm, such as the gods of the Light and Sound Heaven, can hear the scriptures. Question: Why is this not the case in the Lesser Vehicle? Answer: In the Lesser Vehicle, the precepts are tied to the physical body, and since beings in the Form Realm have no physical unwholesome acts, they do not receive them. In the Greater Vehicle, however, practitioners receive all precepts for all future lifetimes, so they are able to take them. Question: Then why do beings in the Formless Realm not receive them? Answer: There is a reason. If an ordinary being is born in the Formless Realm, their mind is so subtle and indistinct that they cannot form a firm resolve, so the precepts do not arise. If a Bodhisattva is born in the Formless Realm, they have already received the Individual Liberation precepts in a previous life, so there is no need to receive them anew. \*\*The Mental Foundation\*\* concerns the mind with which one receives the precepts. In the Lesser Vehicle, the mind for receiving is not fixed. If classified by intention, those who take the precepts for the sake of heavenly or human rebirths do so with a Desire Realm mind. Those who take them for the sake of liberation do so with a supramundane mind. If classified by concentration versus distraction, the receiving mind belongs to the Desire Realm, since it is taken with an ordinary, distracted mind. In the Greater Vehicle, the receiving mind is also not fixed. If classified by intention, it is supramundane, as the Bodhisattva precepts arise from a true and genuine mind—this is the mind of Enlightenment. If classified by concentration, it belongs to the Desire Realm, as it is taken with a distracted mind. However, in a broader sense, one can even receive the precepts with the wholesome listening and reflecting mind of the Form Realm, as the Greater Vehicle acknowledges that beings in the Form Realm possess such faculties. \*\*The State of Sustained Presence\*\* refers to where the precepts remain intact and are not lost. In the Lesser Vehicle, they are only sustained in the Desire Realm, as they are tied to the body and are lost at death. In the Greater Vehicle, the Bodhisattva precepts are sustained in all three realms, as once received, they accompany the practitioner everywhere until Enlightenment is achieved. \*\*The Nature of the Precepts\*\* in the Lesser Vehicle is not fixed. If assessed by the goal, they can be either Desire Realm or supramundane—Desire Realm for those seeking heavenly or human rewards, supramundane for those seeking liberation. If assessed by concentration versus distraction, they are purely Desire Realm, as they are wholesome actions performed in a distracted state. In the Greater Vehicle, the nature of the Individual Liberation precepts is also not fixed. From the perspective of the goal, they are supramundane, as they are a cause of Enlightenment. From the perspective of concentration, they are of the Desire Realm, as they are wholesome deeds in a distracted state. In a broader sense, if received through the listening and reflecting wholesome mind of the Form Realm, they are considered Form Realm precepts. This completes the discussion of the Individual Liberation precepts. Next, we discuss the Meditative Precepts. Again, there are four aspects: (1) physical foundation, (2) mental foundation, (3) sustained presence, and (4) nature of the precepts. \*\*The Physical Foundation\*\* in the Abhidharma tradition holds that the Meditative Precepts can be born in the Desire and Form Realms, but not in the Formless Realm, as these precepts are of a material nature. In the Sāṃmitīya and Greater Vehicle traditions, they can be born in all three realms. Why? In the Sāṃmitīya school, the precepts are neither material nor mental, so they can arise in the Formless Realm. In the Greater Vehicle, the Formless Realm is said to still possess subtle material and mental elements, so the precepts can arise there. \*\*The Mental Foundation\*\* in the Abhidharma tradition is exclusively the mind of the Form Realm, not the other two realms. The Desire Realm lacks meditative concentration, and the precepts are material, so they cannot arise from the mental states of the Formless Realm. According to Master Ghoṣa, however, they can arise from the minds of the Desire and Form Realms, as he maintains that concentration exists in the Desire Realm. In the Sāṃmitīya and Greater Vehicle traditions, they can arise from all three realms. The Sāṃmitīya school holds that the Desire Realm possesses a "lightning-like concentration," from which these precepts can develop, and since the precepts are neither material nor mental, they can also arise in the Formless Realm. The Greater Vehicle proclaims that there are countless concentrations in the Desire Realm. As Nāgārjuna says, the Buddha always resides in the concentration of the Desire Realm, and thus has "uninterrupted concentration." Ordinary practitioners only experience this temporarily, like a flash of lightning. From such a concentrated mind, the Meditative Precepts can arise. Their arising in the Formless Realm can be understood by extension. \*\*The State of Sustained Presence\*\* in the Abhidharma tradition is found in the Desire and Form Realms, not the Formless Realm, because when one is born into a higher realm, the lower realm's states are lost. In the Sāṃmitīya and Greater Vehicle traditions, they are sustained in all three realms, as the Meditative Precepts are considered to be present throughout, and wholesome qualities from a lower realm are not lost upon rebirth in a higher realm. \*\*The Nature of the Precepts\*\* in the Abhidharma tradition is exclusively of the Form Realm. According to Ghoṣa, it is of both Desire and Form Realms. In the Sāṃmitīya and Greater Vehicle traditions, it spans all three realms, as they are born from the meditative minds of these realms. This concludes the Meditative Precepts. Finally, we discuss the Path Precepts. Again, four aspects: (1) physical foundation, (2) mental foundation, (3) sustained presence, and (4) nature of the precepts. \*\*The Physical Foundation\*\* in the Abhidharma tradition is the Desire and Form Realms. In the Sāṃmitīya and Greater Vehicle traditions, they extend to all three realms, just like the Meditative Precepts. \*\*The Mental Foundation\*\* is not confined to the three realms. When associated with varying degrees of meditative attainment, it aligns with the meditative precepts. \*\*The State of Sustained Presence\*\* is present in all three realms, as supramundane qualities are not lost when one is reborn in a higher realm. \*\*The Nature of the Precepts\*\* is fundamentally supramundane. When conditioned by the level of meditative attainment, it follows the same classification as the mental foundation. This describes the distinctions among the three realms. <note>This concludes these four aspects.</note>

次就趣論。趣謂五趣。約就此處明三律儀通趣局之義。於中先明別解脫戒。毘曇法中別解脫戒人天身生。人天成就。餘趣難身不生不成。成實法中出家之戒局在人道。在家之戒人天鬼畜四趣中生。四趣成就大乘戒法。人天鬼畜四趣中生五趣皆成。一受得已常成就故。次論禪戒及無漏戒。毘曇成實人天身生。人天成就。依長阿含天品之中鬼子母天亦得聖道。道必依禪。若從彼義人天及鬼三趣中生。三趣中成。大乘法中菩薩遍在五趣之中皆生皆成。此云何知。如華嚴經。諸龍鬼等各於法門而得自在。提謂經中諸龍鬼等聞法悟道。方等經中地獄眾生遇佛光明尋諸佛所聞法悟道。故知五趣皆成。問曰。若言地獄鬼畜得聖道者。云何名難。釋言。此等由佛強緣方能悟道。離佛不能故名為難。趣別如是此五門竟。

> Next, we discuss the realms of rebirth, known as the Five Destinies. Here, we clarify how the three types of precepts apply to these realms—whether they are universally observed or restricted. First, let us examine the Precepts of Individual Liberation. In the Abhidharma tradition, the Precepts of Individual Liberation arise in humans and gods, and are upheld by them. Beings in other realms, due to their difficult circumstances, rarely have the opportunity to receive or uphold them. According to the Satyasiddhi tradition, monastic precepts are limited to the human realm, while lay precepts can arise and be upheld in four realms—human, heavenly, hungry ghost, and animal. In the Mahayana tradition, the precepts for bodhisattvas can arise and be upheld in all five realms. Once received, they are always upheld. Next, we discuss meditative concentration precepts and the precepts of liberation through insight. Both the Abhidharma and Satyasiddhi traditions state that these arise and are upheld in humans and gods. According to the Heavenly Chapter of the Longer Āgama Sutra, even the mother of ghosts and spirits can attain the noble path, which necessarily relies on meditative concentration. From this perspective, these precepts can arise in the human, heavenly, and hungry ghost realms, and can be upheld in these three realms. In the Mahayana tradition, bodhisattvas may be born in any of the five realms and can both receive and uphold them. How do we know this? As the Flower Garland Sutra states, various dragons, ghosts, and spirits each attain mastery in the Dharma. The Trapuṣa Sūtra recounts that dragons, ghosts, and spirits heard the Dharma and awakened to the path. In the Vaipulya scriptures, beings in hell, upon encountering the Buddha's light, were drawn to the Buddha, heard the Dharma, and awakened. Thus, we know that these precepts can be upheld in all five realms. Question: If hell beings, animals, and ghosts can attain the noble path, why are they considered “difficult to reach”? Explanation: They are called difficult because they can only awaken through the extraordinary power of a Buddha. Without such a Buddha, they cannot do so—hence the term "difficult." This concludes the discussion on the distinctions among the realms. <note>This completes the five sections.</note>

次就形論。形謂男女及無根等。毘曇法中別解脫戒唯在男女一形中生。餘者悕望不具足。故不發律儀。成則不爾。除二形人餘皆成就。若依成實出家之戒與毘曇同。在家之戒除二形人自餘一切皆生皆成。大乘之戒不簡二形。一切身中皆生皆成。所受通故。次論禪戒及無漏戒。小乘法中在欲界者男女身生。一切形中皆得成就。經論之中不曾說有二形人等捨此戒。故在上界者非男女身能生能成。菩薩之人一切形中皆生皆成。形別如是此六門竟。

次就人論。人有邪正。外道名邪內道名正。依如毘曇別解脫戒佛弟子受。非外道得。成實法中外道亦得。故彼論言外道亦以深心離惡。故受得戒。禪律儀者內外俱得。外道亦修八禪定故。無漏律儀唯佛弟子非外道得。彼住邪見無八正故。人別如是此七門竟。

次論得捨成就之義。先論其得。次明其捨。後辨成就。所言得者。先無今起名之為得。別解脫戒唯一受得更無餘義。受中差別如三聚中具廣分別。禪律儀者。依如毘曇有二種得。一者斷得。斷下過時得上禪戒。二者生得。從上退未生下地時得下禪戒。成實大乘唯有斷得。不說生得。彼說生上不說生得。彼說生上不失下故。退生下時不名新得。無漏律儀毘曇法中有三種得。一者斷得。斷下過時得士道戒。二轉根得。轉根之時捨鈍根戒得利根戒故。三者退得。證聖果時捨彼因中無漏之戒。後退果時還得本戒。成實大乘唯一斷得。餘皆不論。彼說轉根及得果時舊法增明非捨前法別有得故。得相如是。次論捨義。先有今失名之為捨。小乘法中別解脫戒有四種捨。一不用道捨。二命終捨。三斷善捨。四二形生捨。所謂男女二形生時失律儀戒。有人宣說。犯初眾罪亦失禁戒。是事不然。此但污戒。不名為捨。諸經論中皆同此說。菩薩律儀有二種捨。如地持說。一退菩提心。二增上煩惱犯波羅夷。不同所以三聚章中具廣分別。禪律儀戒有二種捨。一者退捨。退起下過失上禪戒。二生上時捨。有漏生上則失下故。成實大乘唯有退捨。彼說。生上不失下故無漏律儀。毘曇法中有三種捨。一者退捨。退聖道時失無漏戒。二轉根捨。轉根之時捨鈍根戒。三得果捨。得聖果時捨彼因中無漏之戒。成實法中三捨悉無。唯入無餘涅槃時捨。大乘法中緣治俱者證實時捨。真證俱者畢竟無捨。三種律儀辨之麁爾。