---
title: "表無表章詳體文集 · 先後得門第九"
description: "表無表章詳體文集是日本鎌倉時代律宗高僧釋叡尊所著的佛教律學重要典籍。該書撰寫於日本佛教戒律復興的歷史背景下，聚焦戒律學中表業與無表業的深奧理論，系統闡釋行為的顯發與內在種子等核心概念。釋叡尊以其精深的學養，對戒體問題進行了細密辨析，為律宗思想的發展奠定了堅實基礎。此著作不僅是研究日本律宗和鎌倉佛教的關鍵文獻，更被視為東亞佛教戒律學史上的權威論述，對後世持戒實踐與理論研究產生了深遠影響。"
url: "https://rushiwowen.co/en/r/cmgm0aq0j0h2cl204poauoi0t"
---

### 先後得捨門第九

> Chapter 9: Attaining the Gate in Sequence

章瑜伽第一至重受戒也。

> Chapter on Yoga, First: On Receiving the Precepts with Great Solemnity.

正文曰由轉形故捨苾蒭律儀或苾蒭尼律儀隨得其一。

> Because the form changes, one obtains either the Bhikshu precepts or the Bhikshuni precepts, depending on which is attained.

義鈔曰如僧轉為尼本受得輒教誡尼等以所防無故無此等無作或尼轉為僧洗淨過分等戒亦如是乃至若比丘轉為尼者以所防獨行事主故能防無作亦隨起尼轉亦尒何以故以本受時揔斷一切𢙣有善法皆修此即是因今轉為緣因緣具足所以還生本無今有。

> Explanation of the Meaning says: For example, when a monk becomes a nun, \[the precepts\] originally received, such as those prohibiting instructing nuns, no longer generate \[the corresponding\] unobservable \[karmic force\], because the objects to be guarded against are absent. Likewise, when a nun becomes a monk, precepts like those regarding excessive purification \[in bathing\] are also like this. <note place="inline">and so on</note> If a monk becomes a nun, because the objects to be guarded against are actions requiring a single \[male\] agent, the guarding unobservable \[karmic force\] also arises accordingly. \[When\] a nun becomes \[a monk\], it is also the same. Why? Because at the time of originally receiving \[the precepts\], one made a universal vow to cut off all evil and cultivate all good. This is the cause; the current change \[in status\] is the condition. When cause and condition are both present, \[the unobservable karmic force\] is reborn—what did not exist before now comes into being.

章乃至沙󳇐至更加一也。

> This passage is unclear and appears to be a fragmented or corrupted text. It may be an incomplete or garbled excerpt from a Buddhist scripture. Without additional context or a clearer version of the text, a reliable and faithful translation cannot be provided. Could you clarify or provide the full passage?

行事鈔曰此式叉尼具學三法一學根本謂四重是二學六法即羯磨所為謂染心相觸盜人四錢斷畜生命小妄語非時食飲酒也文中列婬盜殺妄者隨十戒而言沙󳇐已學三學行法謂一切大尼戒行並湏學之。

資持記曰初後二法即本所行第二六法是今所授㨿其體相沙󳇐具發但是重嘱意存二練故也。

若學法中犯者更與二年羯磨若犯根本者㓕𢷤犯餘行法但名𡙇行直令改悔若滿二年已犯者更與二年又曰十誦中六法者練心也試看大戒受緣二年者練身也可知有胎無胎廣文如彼。

章若別解脫至前四支也。

業䟽曰羯磨一受局漸非頓餘四通於漸頓故律中不與沙󳇐戒而受具足者得戒得罪故知制漸也諸部中必先五次十然後大戒如多論中不與五十二戒直受具者一時得三種戒羯磨局漸是明文也問一時得三何湏前受󷨽多云染習佛法必湏次第先受五戒以自調伏信樂漸增次受十戒善心轉增然後受具得法味故好樂堅固難可退敗不破威儀一時受者反上失次又破威儀如遊大海漸漸深也。

濟緣記曰躡上併受以難次第󷨽有二意初染習意又云下得道不定意初中前敘次受之益得法味等謂志不變也不破威儀謂行無犯也一下次明併受之󰡷翻上二益以成兩過後舉海喻對合可知。

又云眾生得道藉緣不定或依十戒乃至具戒故致如来說斯次第次意中謂諸眾生冝樂各異隨於何戒而得入道故湏次第也。

問先受五戒十戒後受具戒捨五戒不。

次問捨五戒下略十戒字捨猶失也。

󷨽不捨也。

謂法體也。

但失優婆塞沙󳇐次第。

謂名位也。

得大比丘次第二戒常在隨時受名如樹𰱒譬春夏則青秋黃冬白。

雖變而存可合上義。

> Though it changes, it endures—this aligns with the highest truth.

又問一時受者有三戒不。

𢙢疑併得分三體故󷨽俱具無作無別五十也。

俱具無作體通三也無別五十混為一也。

若尒便是一戒何故上云頓得三種󷨽比丘受形俱無作與沙󳇐俗人同者故言三也實一無作體通三人故多云下品受五戒中品受十戒前五仍下上品受具戒本俗仍下沙󳇐是中餘者方上故知無三。

與沙󳇐俗人同者且如五戒三種俱禁沙󳇐後五十具齊󷱎非通三所以不受五戒直受十戒體通二種不受五十直受具足體通三人故下引證彼宗三品永定體無重增故下品受五中品受十但十中後五是中品耳故云前五仍下又上品受具唯二百四十是上品耳故云餘者方上此㨿次受三品三戒合為一體若體有三則應別發可證頓受無三明矣若成實宗下五中十則引五為中及乎上品受具則引五十齊上。

章若捨之時亦有頓漸也。

業䟽曰問頓受三戒捨時如何。

濟緣記曰次第漸受捨有漸頓一時頓受應無漸捨󷨽有頓漸也。

初句通󷨽。

无㨿漸捨直捨具戒作沙󳇐者則失具戒沙󳇐戒在若下別釋頓義易知故但明漸。

乃至五戒三歸例尒。

謂捨具十作優婆塞或捨三種但存三歸。

亦望一時受戒與沙󳇐俗人防𢙣義同隨心捨者便捨留者便在。

出其所以前文已示三一之義故云亦望也上明羯磨受則制漸捨通漸頓。

受局捨通如前可解言頓捨者謂直作白衣更無所留也。

章又尼五百至七揔捨耶。

决擇杪曰章又尼五戒等者五字錯合是具字此難意云受具戒時四支先得捨具戒時但為捨三為四亦捨。

私曰現流布文作五百戒後人亦加百之字歟。

章尼捨七支至前四支故。

集解曰言三者受具之時更所受參之離間語等三也言四者前十戒時身三語一也謂不妄語也此意云捨尼具戒時但捨受具時之更所受參之戒而不捨從先勤䇿女時所受之四戒也即身三及語一也。

章二云揔捨至受時別故。

决擇抄曰章揔捨七支等者問雖言別受但增其明更不別得何故捨時即捨七也󷨽言捨三七支全捨四支㨿捨增明而說非捨彼體體十戒得故若尒捨六法時何故即言捨四體󷨽六法受時更無別法但持前四加其愛樂故六法捨捨四體具戒依於大僧所受而別作法與彼十戒作法不同為此但捨四體之用法師𦔳一釋云集解曰指惠沼師受大戒時可得四體不同六法作法別故六法十戒但依尼受不可𤼲具戒要依大僧之受從師乞戒更復作之何故不別得四體耶故知別得理亦無失若其別得捨具戒時捨體也。