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Vasubandhu: Abhidharmakośabhāṣya

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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Vasubandhu: Abhidharmakośabhāṣya
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter I: Dhātunirdeśa
Click to Expand/Collapse OptionChapter II: Indriyanirdeśa
Click to Expand/Collapse OptionChapter III: Lokanirdeśa
Click to Expand/Collapse OptionChapter IV: Karmanirdeśa
Click to Expand/Collapse OptionChapter V: Anuśayanirdeśa
Click to Expand/Collapse OptionChapter VI: Mārgapudgalanirdeśa
Click to Expand/Collapse OptionChapter VII: Jñānanirdeśa
Click to Expand/Collapse OptionChapter VIII: Samāpattinirdeśa
Click to Expand/Collapse OptionChapter IX: Conclusions
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caturthaṃ kośasthānam 
(15)阿毘達磨倶舍釋論卷第十(16)　　＊婆藪盤豆造(17)　陳＊天竺三藏眞諦譯　(18)　　＊中分別業品第四(19) 
(67b1)(2)(3)阿毘達磨倶舍論卷第十三(4)　　尊者世親造(5)　三藏法師玄奘奉　　詔譯　(6)　　分別業品第四之一(7) 
. 
 
oṃ namo buddhāya | 
 
 
. 
 
atha yad etat sattvabhājanalokasya bahudhā vaicitryam ukta tat kena kṛtam |  na khalu kenacid buddhipūrvakaṃ kṛtam |  kiṃ tarhi | sattvānāṃ 
前已説衆生世及器世。差別有多種不同。如(20)此不同何因所作。  非隨一作者。以知爲先所(21)造。  若爾云何諸衆生。 
如前所説有情世間及器世間各多差別。如(8)是差別由誰而生。     
.  .  . 
     
karmajaṃ lokavaicitryaṃ 
偈曰。業生世多異。 
頌曰(9)世別由業生　思及思所作
(10)思即是意業　所作謂身語 
. 
 
yadi karmajaṃ kasmāt sattvānāṃ karmabhiḥ kuṅkumacandanādayo ramyatarā jāyante na teṣāṃ śarīrāṇi |  karmāṇy eva tānyevañjātīyāti vyābhiś rakāriṇāṃ sattvānāṃ yadāśrayāś ca vraṇabhūtā jāyante bhogāś ca ramyāstatpratīkārabhūtāḥ |  avyāmiśrakāriṇāṃ tu devānām ubhaye ’pi ramyāḥ |  kiṃ punas tatkarmetyāha 
釋(22)曰。若世間多種差別皆從業生。云何因衆生(23)業。欝金旃檀等生極勝可愛。而彼身不爾。  是(24)彼業種類。如此作雜業衆生。彼身有九瘡門。(25)甚可厭惡。外具生極可愛。以對治此身。  諸天(26)等不造雜業。此二悉可愛。  若爾此業是何法。 
(11)論曰。非由一主先覺而生。但由有情業差(12)別起。若爾何故。倶從業生欝金栴檀等甚(13)可愛樂。而内身形等與彼相違。  以諸有情(14)業類如是。若造雜業感内身形。於九瘡門(15)常流不淨。爲對治彼感外具生色香味觸(16)甚可愛樂。  諸天衆等造純淨業故彼所招(17)二事倶妙。  此所由業其體是何。 
.  .  .  . 
       
cetanā tatkṛtaṃ ca tat | 
(27)偈曰。故意及所作。 
See the full verse quoted previously 
. 
 
sūtra uktaṃ “dve karmaṇī cetanā karma cetayitvā ceti” |  yattaccetayitvā cetanākṛṭaṃ ca tat |  te ete dve karmaṇī trīṇi bhavanti | kāyavāṅmanaskarmāṇi |  kathameṣāṃ karmaṇāṃ vyavasthānam |  kimāśrayataḥ āhosvit svabhāvataḥ samutthānato vā |  āśrayataścedekaṃ kāyakarma prāpnoti |  sarveṣāṃ kāyāśritatvāt svabhāvataś ced vākkarmaikaṃ prāpnoti |  vacasaḥ karmasvabhāvatvāt | samutthānataścenmanaskarmaikaṃ prāpnoti |  sarveṣāṃ manaḥ samutthitatvāt |  yathākramaṃ tribhiḥ kāraṇaistrayāṇām iti vaibhāṣikāḥ | tatra punaḥ 
釋曰。經中説。業有二種。(28)一故意業。二故意所造業。  此所造但故意所(29)作。非身口所作。  此二業或成三業。謂身口(225b1)意。  云何安立此三。  爲由依止。爲由自性。爲(2)由縁起。  若由依止但一身業。  一切依止身故。(3)若由自性但一口業。  於一切中但口是業故。(4)若由縁起但一意業。  一切皆故意所起故。  次(5)第由此三因安立三業。毘婆沙師説如此。此(6)中 
謂心所思及(18)思所作。故契經説。有二種業。一者思業。二(19)思已業。  思已業者謂思所作。  如是二業分別(20)爲三。謂即有情身語意業。  如何建立此三(21)業耶。  爲約所依。爲據自性。爲就等起。縱(22)爾何違。  若約所依應唯一業。  以一切業並(23)依身故。若據自性應唯語是業。  以三種中(24)唯語即業故。若就等起亦應唯一業。  以一(25)切業皆意等起故。  毘婆沙師説。立三業如(26)其次第由上三因。 
.  .  .  .  .  .  .  .  .  . 
                   
cetanā mānasaṃ karma 
偈曰。故意即心業。 
See the full verse quoted previously 
. 
 
cetanā manaskarme ti veditavyam | 
釋曰。心業者但故意(7)故。意何相。謂心思已決。 
然心所思即是意業。 
. 
 
tajjaṃ vākkāyakarmaṇī || 4.1 || 
偈曰。故意生身口。 
See the full verse quoted previously 
. 
 
yattaccetanājanitaṃ cetayitvā karmetyuktaṃ kāyavākkarmaṇī te veditavye | 
(8)釋曰。如此故意依身口門起。即以身口還顯(9)故意。應知此名身口二業。 
思所(27)作業分爲身語二業。是思所等起故。身語二(28)業自性云何。 
. 
 
te tu vijñaptyavijñaptī 
偈曰。二有教無(10)教。 
頌曰(29)此身語二業　倶表無表性 
. 
 
te tu kāyavākkarmaṇī pratyekaṃ vijñaptyavijñaptisvabhāve veditavye | tatra tu 
釋曰。是身口業。應知一一各有二類。謂(11)有教無教爲性。此中 
(67c1)論曰應知如是所説諸業中。身語二業倶表(2)無表性。且身語表其相云何。 
. 
 
kāyavijñaptir iṣyate | kasmāt saṃsthānaṃ 
偈曰。説身有教相。 
頌曰(3)身表許別形　非行動爲體
(4)以諸有爲法　有刹那盡故
(5)應無無因故　生因應能滅
(6)形亦非實有　應二根取故
(7)無別極微故　語表許言聲 
. 
 
cittavaśena kāyasya tathā tathā saṃsthānaṃ kāyavijñaptiḥ | gatirity apare |  prasyandamānasya hi kāyakarma no ’prasyandamānasyeti |  ta ucyante 
釋(12)曰。由隨故意。是身如此如此相貌。説名有(13)教。有餘師説。行動名有教。  若身行動。必由(14)業行動故。行動是身業。對向彼説。   
(8)論曰。由思力故。別起如是如是身形名(9)身表業。有餘部説。動名身表。  以身動時由(10)業動故。爲破此故。説非行動。   
.  .  . 
     
na gatir yasmāt saṃskṛtaṃ kṣaṇikaṃ 
偈曰。非(15)動刹那故。 
See the full verse quoted previously 
. 
 
ko ’yaṃ kṣaṇo nāma | ātmalābho ’nantravināśī | so ’syāstīti kṣaṇikam |  daṇḍakavat | sarva hi saṃskṛtamātmalābhā dūrdhvaṃ na bhavatīti yatraiva jātaṃ tatraiva dhvasyate |  tasyāyuktā deśāntarasaṃkrāntiḥ | tasmān na gatiḥ kāyakarma |  syād etad eva yadi sarvasya ṣkṇikatvaṃ sidhyet |  siddhamevaitat viddhi | kutaḥ | saṃskṛtasyāvaśyaṃ | 
釋曰。一切有爲法。與刹那相應。(16)何法名刹那。得體無間滅。是名刹那。隨法有(17)如此名刹尼柯。  譬如有杖人。何以故。一切有(18)爲法。從得體後即不有。是時生是時即壞故。  (19)執此法得度餘處。則非道理。是故身業非行(20)動。  此義亦可然。若一切有爲皆是刹尼柯。汝(21)今應知。  此義成實。謂有爲刹那刹那滅。云何(22)知。 
以一切有(11)爲皆有刹那故刹那何。謂得體無間滅。有(12)此刹那法名有刹那。  如有杖人名爲有杖。(13)諸有爲法纔得自體。從此無間必滅歸無。(14)若此處生即此處滅。  無容從此轉至餘方。(15)故不可言動名身表。  若有爲法皆有刹那。(16)不至餘方義可成立。諸有爲法皆有刹那(17)  其理極成。[See the also full verse quoted previously] 
.  .  .  .  . 
         
vyayāt || 4.2 || 
偈曰。最後滅盡故。 
See the full verse quoted previously 
. 
 
akasmiko hi bhāvānāṃ vināśaḥ | kiṃ kāraṇam | kāryasya hi kāraṇaṃ bhavati |  vanāśaścābhāvaḥ | yaścābhāvastasya kiṃ kartavyam |  so ’sāvākasmikok vināśo yadi bhāvasyotpannamātrasya na syāt paścād api na syād bhāvasya tulyatvāt |  tathānyathībhūtaḥ |  na yuktaṃ tasyaiva | nyathātvam | na hi sa eva tasmād vilakṣaṇo yujyate |  dṛṣṭo vai kāṣṭhādīnām agnyādisaṃyogād vināśaḥ |  na ca dṛṣṭādgariṣṭhaṃ pramāṇam astīti |  na ca sarvasyākasmiko vināśaḥ kathaṃ tāvat bhavān kāṣṭhādīnām agnyādisaṃyogād vināśaṃ paśyāmīti manyate |  teṣāṃ punar adarśanāt |  saṃpradhāryaṃ tāvad etat |  kimagnisaṃyogātkāṣṭhādayo vinaṣṭā ato na dṛśyante utāho svayaṃ vinaṣṭā anye ca punar notpannā ato na dṛśyante |  yathā vāyusaṃyogātpradīpaḥ pāṇisaṃyogādghaṇṭāśabda iti |  tasmād anumānasādhyo ’yamarthaḥ | kiṃ punar atrānumānam |  uktaṃ tāvat akāryatvād abhāvasyeti |  punaḥ 
釋曰。諸有爲法。滅不(23)由因。何以故。因縁者爲生有法。  滅非有法。(24)若非有此因何所作。  此滅既無所有。故不須(25)因。有法生時次若無滅。後時亦應無有法無(26)異故。  若汝言此法變異方有滅。  此法即非此(27)變異故。是義不然。何以故。此法自體由自(28)體變異。無如此理。        若證見薪等由火相應故。(29)滅不顯現。    善友爲與火相應。薪等滅盡故不(225c1)可見。爲自然滅。餘不更生故不可見。  譬如與(2)風相應故燈滅。與手相應故鈴聲滅。  是故此(3)義由比量得成。此中何法爲比量。  已説由滅(4)非因。所作故。  復次 
後必盡故。謂有爲法滅不待因。(18)所以者何。待因謂果。  滅無非果故  不待因(19)滅既不待因。纔生已即滅。若初不滅後亦(20)應然。以後與初有性等故。既後有盡知前(21)有滅  若後有異方可滅者。  不應即此而名(22)有異。即此相異。理必不然。  豈不世間現見(23)薪等由與火合故致滅無。  定無餘量過現(24)量者。  故非法滅皆不待因。如何知薪等由(25)火合故滅。  以薪等火合後便不見故。  應共(26)審思。  如是薪等爲由火合滅故不見。爲(27)前薪等生已自滅後不更生無故不見。  如(28)風手合燈焔鈴聲。  故此義成應由比量。何(29)謂比量。  謂如前説。滅無非果故不待因。  又 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                             
na kasyacid ahetoḥ syāt 
偈曰。無不從因生。 
See the full verse quoted previously 
. 
 
yadi vināśo hetusāmānyānna kasyacidahetukaḥ syād utpādavat |  kṣaṇikānāṃ ca buddhiśabdārciṣāṃ dṛṣṭa ākasmiko vināśa iti nāyaṃ hetumapekṣate |  yas tu manyate buddhyantarādbuddhervināśaḥ śabdāntarācchabdasyeti |  tadayuktam | buddhyorasamavadhānāt |  na hi śaṃsayaniścayajñānayoryuktaṃ samavadhānaṃ sukhaduḥkhayo rāgadveṣayorvā |  yadā ca paṭubuddhiśabdānantaramapaṭubuddhiśabdāvutpadyete tadā kathamapaṭuḥ samānajātīyo dharmaḥ paṭīyāṃsaṃ hiṃsyāt |  antyayoś ca kathaṃ yo ’pyarciṣāmavasthānahetvabhāvāddharmādharmavaśādvā vināśaṃ manyate tadapyayuktam |  na hy abhāvaḥ kāraṇaṃ bhavitum arhati |  na cāpyutpādavināśahetvordharmārdharmayoḥ kṣaṇe kṣaṇe vṛttilābhapratibandhau bhavitumarhataḥ |  sakyaṣcaiṣa kāraṇa parikalpaḥ sarvatra samskṛte kartumityalaṃ vivādena | 
釋曰。(5)若滅必由因則無滅。無因所生故。  刹那生(6)滅法。如智聲光等。見此滅無因。是故知一切(7)滅皆不觀因。  若有人執由別智故餘智滅。由(8)別聲故餘聲滅。  是義不然。二智不倶起故。  疑(9)智及決智。無道理得倶起。苦樂瞋欲亦爾。  若(10)明了智及聲生。次第不明了智及聲生。云何(11)不明了等類法。能滅明了等類法。  若有人執。(12)燈光於餘位中無依處故滅。或由隨法非法(13)故滅。此執不然。  何以故。此無不應成因。  所(14)執法非法。爲生滅因無道理。於刹那中起如(15)此功能。  於一切有爲中。可作如此分別餘因。(16)且置此諍。 
(68a1)若待因薪等方滅。應一切滅無不待因。如(2)生待因無無因者。  然世現見覺焔音聲。不(3)待餘因刹那自滅。故薪等滅亦不待因。  有(4)執覺聲前因後滅。  彼亦非理。二不倶故。  疑(5)智苦樂及貪瞋等自相相違理無倶義。  若復(6)有位明了覺聲無間便生不明了者。如何同(7)類不明了法能滅明了同類法耶。  最後覺聲(8)復由誰滅。有執。燈焔滅以住無爲因。有執。(9)焔滅時由法非法力。彼倶非理。  無非因故。[  (10)]非法非法爲生滅因。以刹那刹那順違相(11)反故。  或於一切有爲法中皆可計度有此(12)因義。既爾本諍便應止息。許不待餘因(13)皆有刹那故。 
.  .  .  .  .  .  .  .  .  . 
                   
yadi ca kāṣṭhādīnām agnyādisaṃyogahetuko vināśaḥ syād evaṃ sati pākajānāṃ guṇānāṃ pakvataratamotpattau 
若言薪等滅以火相應爲因。此執(17)中熟所生徳。少熟中熟最熟生中。 
又若薪等滅火合爲因。於熟(14)變生中有下中上。 
. 
 
hetuḥ syāc ca vināśakaḥ | 
偈曰。生(18)因成能滅。 
See the full verse quoted previously 
. 
 
hetur eva ca vināśakaḥ syāt | kathaṃ kṛtvā |  ghāsādyagnisaṃbandhā guṇāḥ pākajā utpannāstata eva tādṛśādvā punaḥ pakvataratamotpattau teṣāṃ vināśa iti hetureva teṣāṃ vināśakaḥ syād dhetvaviśiṣṭo vā |  na ca yuktaṃ yata eva tādṛśāddvā teṣāṃ bhāvastata eva tādṛśāc ca teṣāṃ punar abhāva iti |  jvālāntareṣu tāvad dhetubhedakalpanāṃ parikalpeyuḥ |  kṣarahimaśuktasūryodakabhūmisaṃbandhāttu pākajaviśeṣotpattau kāṃ kalpanāṃ kalpayeyuḥ |  yattarhyāpaḥ kvāthyamānāḥ kṣīyante kiṃ tatrāgnisaṃyogāḥ kurvanti |  tejodhātuṃ prabhāvato vardhayanti yasya prābhāvādapāṃ saṃghātaḥ kṣāmakṣāmo jāyate yāvad atikṣāmatāṃ gato ’nte na punaḥ saṃtānaṃ saṃtanoti |  idam atrāgnisaṃyogāḥ kurvanti |  tasmān nāsti bhāvānāṃ vināśahetuḥ svayameva tu bhaṅguratvād vinaśyanta utpannamātrā vinaśyantīti siddha eṣāṃ kṣaṇabhaṅgaḥ kṣaṇabhaṅgāc ca gatyabhāvaḥ |  gatyabhimānastu deśāntareṣu nirantarotpattau tṛṇajvālāvat |  gatyabhāve ca “saṃsthānaṃ kāyavijñaptir” iti siddham |  nāsti saṃsthānaṃ dravyata iti sautrāntikāḥ |  ekadiṅmukhe hi bhūyasi varṇa utpanne dīrghaṃ rūpam iti prajñapyate |  tam evāpekṣyālpīyasi hrasvam iti |  caturdiśaṃ bhūyasi caturasram iti |  sarvatra same vṛttam iti |  evaṃ sarvam |  tadyathā ’lātamekasyāṃ diśi deśāntareṣv anantareṣu nirantaramāśu dṛśyamānaṃ dīrgham iti pratīyate sarvato dṛśyamānaṃ maṇḍalam iti |  na tu khalu jātyantaramasti saṃsthānam |  yadi hi syāt 
釋曰。此熟中生因即成滅因。何以(19)故。  由從火相應熟徳生從此不異。後中熟生(20)時。少熟即滅。是彼生因即是滅因。或此滅(21)由因不異。  是義不然。偈曰。於決無證故。釋(22)曰。從如此因彼先得生復從此因彼更成滅。  (23)偈曰。於地等寧有。釋曰。於光差別且得分(24)別彼因有異。  於灰汁雪酢曰水地相應故。熟(25)徳差別生時於中何所分別。是義不然。何以(26)故。  水被煮則減盡。於中火相應何所作。  由此(27)勢力。生長火界。由火界勢力。水聚漸漸減(28)少。乃至極減位。不更接後相續。  於中此事是(29)火相應所作。  是故諸有法滅皆無有因。是壞(226a1)性故自然而滅。若生即滅。是故彼刹那刹那(2)滅義得成。由刹那滅故無行動。  諸有法。於餘(3)處無間生中。世間起行動妄執。譬如草光等。  (4)行動既無相貌爲身業。此義得成。  經部師説。(5)相貌非實有物。何以故。偈曰。向一方聚生。(6)執色假説此。相貌由比量。約色相決判。  釋(7)曰。若色多生於一方假説名長。  觀此色於餘(8)色少假説名短。  若於四方色多生假説名方。  (9)若一切處色生等。假説名圓。  所餘亦爾。  譬如(10)火薪。疾向一方。於餘處見無間則執爲長。若(11)於一切處見則執爲圓。  是故相貌與色無別(12)類。  何以故。若有別類。 
應生因體即成滅因。所(15)以者何。  謂由火合能令薪等有熟變生。中(16)上熟生下中熟滅。或即或似生上中因即能(17)爲因滅下中熟則生因體應即滅因。或滅(18)生因應相無別。  不應由即此或似此彼(19)有。彼復由即此或似此非有。  設於火焔差(20)別生中容計能生能滅因異。  於灰雪酢日(21)水地合。能令薪等熟變生中如何計度生(22)滅因異。  若爾現見煎水減盡。火合於中(23)爲何所作。  由事火合火界力増。由火界増(24)能令水聚於後後位生漸漸微。乃至最微(25)後便不續。  是名火合於中所作。  故無有因(26)令諸法滅。法自然滅。是壞性故。自然滅故。纔(27)生即滅。由纔生即滅刹那滅義成。有刹那(28)故定無行動。  然於無間異方生中如燒草(29)焔行起行増上慢。  既由斯理行動定無。身(68b1)表是形理得成立。  然經部説。形非實有。  謂(2)顯色聚一面多生。即於其中假立長色。待(3)此長色  於餘色聚一面少中假立短色。  於(4)四方面並多生中假立方色。  於一切處遍(5)滿生中假立圓色。  所餘形色隨應當知  如(6)見火&T024801;。於一方面無間速運。便謂爲長。見(7)彼周旋謂爲圓色。  故形無實別類色體。   
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                       
dvigrāhyaṃ syāt 
偈曰。二根取無入。決(13)是意塵故。 
See the full verse quoted previously 
. 
 
cakṣuṣā hi dṛṣṭvā dīrgham ity avasīyate kāyendriyeṇāpi spṛṣṭveti dvābhyāmasya grahaṇaṃ prāpnuyāt |  na ca rūpāyatanasya dvābhyāṃ grahaṇamasti |  yathā vā spraṣṭavye dīrghādigrahaṇaṃ tathā varṇe saṃbhāvyatām |  smṛtimātraṃ tatra spraṣṭavyasāha caryāt bhavati |  sa tu sāha caryāt bhavati na tu sākṣāt grahaṇam |  yathā ’gnirūpaṃ dṛṣṭvā tasyoṣṇatāyāṃ smṛtirbhavati puṣpagandhaṃ ca ghrātvā tadvarṇa iti |  yuktamatrāvyabhicāratvād anyenānyasya smaraṇaṃ natu kiñcit spraṣṭavyaṃ kvacit saṃsthāne niyataṃ yatas tatra smaraṇaṃ niyamena syāt |  athāsaty api sāha caryaniyame saṃsthānasmaraṇaṃ niyamena syāt |  varṇe ’pi syāt varṇavaddhā saṃsthāne ’pyaniyamena syāt |  na caivaṃ bhavati |  ayuktamasya spraṣṭavyātsmaraṇaṃ |  citrāstaraṇevā ’nekavarṇasaṃsthāne darśanādbahūnām aikadeśyaṃ prāpnuyāt |  taccāyīuktaṃ varṇavat |  tasmān nāsti dravyataḥ saṃsthānam | 
釋曰。若眼見此分別爲長。若身觸(14)亦爾。是故此相貌。應成二根所取。  無有色入(15)爲二根所取。偈曰。由分別堅等。長等智生(16)故。  釋曰。如於觸中執長等相貌。汝於色中應(17)知亦爾。  於相貌中唯有憶念起。  與觸相應(18)故。無有證取。  譬如人見火色。於火熱觸生(19)念。聞花香於花色生念。  此中是義應理。由彼(20)實有不相離故。是故互得相比。偈曰。於大聚(21)集有。復決定相貌。不同相違故。釋曰。無有(22)觸塵於相貌中。定因此定故。於二中更互相(23)比知。決定得成。  若無定相應取觸。比相貌(24)決定成。  於色比亦定應成。或如於色於相貌(25)不定故。比不應成。  此二義悉不成。  是故由觸(26)比相貌。是義不然。  於有衆多相貌物。如&T021794;(27)毺等。由見衆多相貌故。隨一所見。是衆多相(28)貌所成一分。若是實物。  此義不成。譬如顯(29)色。  是故相貌無有實物。 
若(8)謂實有別類形色則應一色二根所取。謂(9)於色聚長等差別。眼見身觸倶能了知。由(10)此應成二根取過。  理無色處二根所取。  然(11)如依觸取長等相。如是依顯能取於形。豈(12)不觸形倶行一聚。  故因取觸能憶念形。  非(13)於觸中親取形色。  如見火色便憶火煖。(14)及嗅花香能念花色。  此中二法定不相離(15)故因取一可得念餘。無觸與形定不相(16)離。如何取觸能定憶形。  若觸與形非定同(17)聚。然由取觸能憶念形。  顯色亦應因觸定(18)憶。或應形色如顯無定。則取觸位。應不(19)了形。  而實不然。  故不應説因取於觸能(20)憶念形。  或錦等中見多形故。便應一處有(21)多實形。  理不應然。如衆顯色。  是故形色非(22)實有體。 
.  .  .  .  .  .  .  .  .  .  .  .  .  . 
                           
yac cāpi kiñcit sapratighaṃ rūpamasti tadavaśyaṃ paramāṇau vidyate | 
復次隨有有礙色。此(226b1)色必定有隣虚。 
又諸所有有對實色。必應有實別(23)類極微。 
. 
 
na cāṇau tat 
 
See the full verse quoted previously 
. 
 
na ca saṃsthānaṃ paramāṇau vidyate dīrghādi |  tasmād bahuṣveva tathā saṃniviṣṭeṣu dīrghādiprajñaptiḥ |  atha mattaṃ saṃsthānaparamāṇava eva tathā saṃniviṣṭā dīrghādisaṃjñāṃ labhanta iti |  so ’yaṃ kevalaḥ pakṣapātas teṣām asiddhatvāt |  siddhasvalakṣāṇānāṃ hi teṣāṃ saṃcayo yujyate |  na ca saṃsthānāvayavānāṃ varṇādivat svabhāvaḥ siddha iti kuta eṣāṃ saṃcayaḥ |  yat tarhi varṇaścābhinno bhavati saṃsthānaṃ ca bhinnaṃ dṛśyate mṛdbhājanānām |  nanu coktaṃ yathā kṛtvā varṇe dīrghādisaṃjñā prajñapyate tathā ca pipīlikādīnām abhede paṅkticakrādīnāṃ bhedaḥ prajñāyate tathā saṃsthānasyāpi |  yat tarhi tam api dūrādvā varṇamapaśyantaḥ sthāṇvādīnāṃ dairghyādīni paśyanti varṇameva te tatrāvyaktaṃ dṛṣṭvā dīrghādiparikalpaṃ kurvanti |  paṅktisenāparikalpavat | itthaṃ caitadevam |  yatkadācidanirdhāryamāṇaparicchedaṃ saṃghātamātramavyaktaṃ dṛśyate kimapyetaditi |  athedānīṃ kāyasya gatiṃ nirākṛṭya samsthānaṃ ca tatra bhavantaḥ sautrāntikāḥ kāṃ kāyavijñarptiṃ prajñapayanti |  saṃsthānameva hi te kāyavijñarpti prajñapayanti | natu punar dravyataḥ |  tāṃ ca prajñapayantaḥ kathaṃ kāyakarma prajñapayanti |  kāyādhiṣṭhānaṃ karma kāyakarma yā cetanā kāyasya tatra tatra praṇetrī |  evaṃ vāṅmanaskarmaṇī api yathāyogaṃ veditavye |  yat tarhi “cetanā karma cetayitvā cety” uktaṃ saṃkalpacetanā pūrvaṃ bhavaty evaṃ saṃkalpacetanā pūrvaṃ bhavaty evaṃ caivaṃ ca kariṣyāmīti |  tathā cetayitvā paścāt kriyā cetanotpadyate |  yayā kāyaḥ preryate sā ’sau cetayitvā karmety ucyate |  evaṃ tarhi vijñaptyabhāvādavijñaptir api kāmāvacarī nāstīti mahānto doṣā anuṣajyante |  anuṣaṅgānāṃ punaḥ pratyanuṣaṅgā bhaviṣyanti |  yadi tasmād eva kāyakarmasaṃśabditāccetanāviśeṣādavijñaptiḥ syāt |  cittānuparivartinī syāt samāhitavijñaptivat nai vaṃ bhaviṣyati |  cetanāviśeṣeṇa tadākṣpaviśeṣāt |  sā ’pi ca vijñaptiḥ satī tadākṣepe cetanāyā balaṃ nibhālayate |  jaḍatvāt |  dravyameva tu saṃsthānaṃ vaibhāṣikā varṇayanti saṃsthānātmikāṃ tu kāyavijñaptim | 
相貌色無別隣虚。  是故多色(2)如此聚集。假説長等名。  若汝言。是相貌隣(3)虚聚集如此得長等名。  此執一向墮偏助。相(4)貌隣虚不成就故。  若彼別相成就。彼聚集可(5)然。  相貌隣虚如色等隣虚。自性既不成就。云(6)何得有聚集。  若汝言色同不異。但見相貌有(7)異。謂土器等。是義不然。  前爲不已説耶。若(8)色起如此相。於中假立爲長等。譬如蟻等。無(9)有差別。而説有行輪等異。相貌亦爾。  復次若(10)汝言。於闇中遠不見色。如杌等但見長等相。(11)故相異色。是義不然。何以故。是所見即是(12)色。於此中不明了故。分別爲長等。  譬如行軍(13)等。由如此理。此義必應然。  有時不可分別(14)差別。唯衆物聚集。見不明了。  若爾汝等經(15)部師。除身行動及相貌。此中汝立何法爲身(16)業。  但立相貌。爲身有教業。不由實有故。  若(17)汝假説相貌。云何立爲身業。  以身爲依止。此(18)業爲身業。若故意能引身。於種種處即立此(19)故意爲身業。  如此口意二業。如理應知。  若(20)爾於前已説。業有二種。一故意業。二故意所(21)造業。此二有何異。分別故意先起。謂我等(22)應作如此如此。是名故意業。  故意分別已。後(23)引事故意起。  能引身作種種事。是名故意所(24)造業。  若爾則無有教業。是有教業於欲界亦(25)無。是故隨此執有大過失起。  若爾對此過失。(26)復有別對治起。  若無教業。從如向所説名身(27)業。故意差別生。  何所有此應隨從故意起。譬(28)如定無教。此過失不應有。  由隨本故意差別(29)所引及依事。故意差別生故。  若有教起。亦觀(226c1)本能引故意勢力故。此方得生。  由昧鈍故。  何(2)況無教。毘婆沙師説。身相貌實有物。身有教(3)業以此爲體。 
然無極微名爲長等。  故即多物如(24)是安布差別相中假立長等。  若謂即以形(25)色極微如是安布名爲長等。  此唯朋黨。非(26)極成故。  謂若形色有別極微自相極成。可(27)得聚集如是安布以爲長等。  非諸形色有(28)別極微自相極成猶如顯色。云何得有聚(29)集安布。  豈不現見諸土器等有顯相同而形(68c1)相異。  爲不已辯。即於多物安布差別。假立(2)長等。如衆蟻等有相不殊。然有行輪安布(3)形別。形依顯等理亦應然。  豈不闇中或於(4)遠處觀杌等物了形非顯。寧即顯等安布(5)爲形。以闇遠中觀顯不了。是故但起長等(6)分別。  如於遠闇觀衆樹人。但了行軍不(7)知別相。理必應爾。  以或有時不了顯形(8)唯知總聚。  既已遮遣行動及形。汝等經部宗(9)立何爲身表。  立形爲身表。但假而非實。  既(10)執但用假爲身表。復立何法爲身業耶。  (11)若業依身立爲身業。謂能種種運動身思。(12)依身門行故名身業。  語業意業隨其所應(13)立差別名當知亦爾。  若爾何故契經中説(14)有二種業。一者思業。二思已業。此二何異。謂(15)前加行起思惟思。我當應爲如是如是所(16)應作事名爲思業。  既思惟已起作事思。隨(17)前所思作所作事。  動身發語名思已業。  若(18)爾表業則爲定無。表業既無。欲無表業亦(19)應非有。便成大過。  如是大過有理能遮。  謂(20)從如前所説二表殊勝思故。起思差別名(21)爲無表。  此有何過。此應名爲隨心轉業。如(22)定無表心倶轉故。無如是過。  審決勝思動(23)發勝思所引生故。  設許有表。亦待如前所(24)説思力。  以性鈍故。  毘婆沙師説。形是實故。(25)身表業形色爲體。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                     
vāgvijñaptistu vāgdhvaniḥ || 4.3 || 
偈曰。言教語音聲。 
See the full verse quoted previously 
. 
 
vāksvabhāvo yaḥ śabdaḥ saiva vāgvijñaptiḥ | avijñaptiḥ pūrvamevoktā |  sā ’pi dravyato nāstīti sautrāntikāḥ |  abhyupetyākaraṇamātratvāt |  atītāny api mahābhūtānyupādāya prajñaptesteṣāṃ cāvidyamānasvabhāvatvād rūpalakṣaṇābhāvāc ca |  astīti vaibhāṃṣikāḥ |  kathaṃ jñāyate | 
釋曰。是聲(4)言語爲性。是名有教。言業無教。於前已説。  (5)經部師説。此亦非實有物。  何以故。先已信(6)求。唯定不作爲量故。  彼師依過去四大。成立(7)此義故。過去四大已無爲性故。由執此色爲(8)相故。  毘婆沙師説。此無教實有物。  云何得知 
語表業體謂即言聲。無表(26)業相如前已説。  經部亦説。此非實有。  由先(27)誓限唯不作故。  彼亦依過去大種施設。然(28)過去大種體非有故。又諸無表無色相故。  (29)毘婆沙説。此亦實有。  云何知然。 
.  .  .  .  .  . 
           
trividhāmalarūpoktivṛddhyakurvatpathādibhiḥ | 
(9)偈曰。三無流色長。不作説道等。 
頌曰(69a1)　　　　説三無漏色　増非作等故 
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trividhaṃ rūpamuktaṃ sūtre | “tribhiḥ sthānai rūpasya rūpasaṃgraho bhavati |  asti rūpaṃ sanidarśanaṃ sapratigham |  asti rūpamanidarśanaṃ sapratigham |  asti rūpamanidarśanamapratigham” iti |  anāsravaṃ ca bhagavatā rūpamuktam | “anāsravāḥ dharmāḥ katame |  yasmin rūpe ’tītānāgatapratyutpanno notpadyate ’nunayo vā pratigho vā yāvad yasminvijñāne |  ima ucyante ’nāsravā dharmā” iti |  na cāvijñaptiṃ virahayyāsti rūpamanidarśanamapratighaṃ nāpy anā sravam |  vṛddhir api coktā |  “ebhiḥ saptabhir aupadhikaiḥ puṇyakriyāvastubhiḥ samanvāgatasya śrāddhasya kulaputrasya kuladuhiturvā carato vā svapato vā tiṣṭhato vā jāgrato vā satatasamitamabhivardhata eva puṇyam upajāyata eva puṇyam |  evaṃ niraupadhikair ” iti ||  na cāvijñaptimantareṇānyamanaso ’pti puṇyasyābhivṛddhiryujyate |  akurvataś ca svayaṃ paraiḥ kārayataḥ karmapathā na sidhyeyurasatyāmavijñaptau |  na hy ājñāpanavijñaptiḥ maulaḥ karmapatho yujyate |  tasya karyaṇo ’kṛtatvāt | kṛte ’pi ca tasyāḥ svabhāvaviśeṣāditi |  uktaṃ ca bhagavatā “dharmā bhikṣavo bāhyamāyatanamekādaśabhir āyatanairasaṃgṛhītamanidarśanamapratigham” iti |  na tvarūpītyuktam |  tatra kiṃ prayojanaṃ syād yadi dharmāyatanāntargatamavijñaptirūpaṃ naśyeta |  aṣṭāṅgaś ca mārgo na syād avijñaptimantareṇa |  samāpannasya samyagvākkarmāntājīvānām ayogāt |  yattarhīdamuktaṃ “tasyaivaṃ jānata evaṃ paśyataḥ samyagdṛṣṭirbhāvanāparipūriṃ gacchati samyak saṃkalpaḥ samyak vyāyāmaḥ samyak smṛtiḥ samyak samādhiḥ |  pūrvam eva cāsya samyak vāvakrmāntājīvāḥ pariśuddhā bhavanti paryavadātā” iti |  laukikamārgavairāgyaṃ pūrvakṛtamabhisaṃdhāyaitad uktam |  prātimokṣasaṃvaraśc api na syād asatyāmavijñaptau |  na hi samādānādurdhvaṃ tadasti yenānyamanasko ’pyayaṃ bhikṣuḥ syāt bhikṣuṇī veti |  setuś ca sūtre viraktiruktā | dauḥśīlyavivandhatvāt |  na vā bhavantī seturbhavitumarhatītyastyevāvijñaptiḥ |  atra sautrāntikā āhuḥ bahvapyetaccitramapyetat |  naivaṃ tvetat | kiṃ kāraṇam | yat tāvad uktaṃ “trividharūpokteri” ti |  tatra yogācārā upadiśanti |  dhyāyināṃ samādhiviṣayo rūpaṃ samādhiprabhāvādutpadyate |  cakṣurindriyāviṣayatvāt anidarśanam | deśānāvaraṇatvād apratigham iti | atha matam |  katham idānīṃ tat rūpam iti | etadavijñaptau samānam |  yad apy uktamanāsravarūpokteriti tad eva samādhiprabhāvasaṃbhūtaṃ rūpamanāsrave samādhāvanāsravaṃ varṇayanti yogācārāḥ |  arhato yadrūpaṃ bāhyaṃ cetyapare | āsravāṇām aniśrayatvāt |  yat tarhi sūtra uktaṃ “sāsravā dharmāḥ katame |  yāvad eva cakṣuryavadeva rūpāṇīti” vistaraḥ |  tatra punar āsravāṇām apratipakṣatvāt sāsravamuktam |  paryāyeṇa tarhi tadeva sāsravaṃ cānāsravaṃ ca syāt | kiṃ syāt |  lakṣaṇasaṃkaraḥ syāt |  yathā tat sāsravaṃ tathā na kadācid anāsravam iti ko ’tra saṃkaraḥ |  yadi ca rūpāyatanādīni ekāntena sāsravāṇi syur iha sūtre kim artha viśeṣitāni syur yāni rūpāṇi sāsravāṇi sopādānīyāni cetaḥkhilamrakṣavastv” iti vistaraḥ |  yad apy uktaṃ “puṇyābhivṛddhivacanāditi tatrāpi pūrvācāryā nirdiśanti “dharmatā hy eṣā yathā dātṝṇāṃ dāyāḥ paribhujyante tathā tathā bhoktṝṇāṃ guṇaviśeṣādanugrahaviśeṣāccānyamanasām api dātṝṇāṃ tadālambanadānacetanā bhāvitāḥ saṃtatayaḥ sūkṣmaṃ pariṇāmaviśeṣaṃ prāpnuvanti yenāyatyāṃ bahutaraphalābhiniṣpattaye samarthā bhavanti |”  “idam abhisaṃdhāyoktaṃ” bhaved abhivardhata eva puṇyam upajāyata eva puṇyam iti |  atha mataṃ katham idānīṃ saṃtānāntaraviśeṣādanyamanaso ’pi saṃtānāntarasya pariṇāmaḥ setsyatīti |  etadavijñaptau smānam |  katham idānīṃ saṃtānāntaraviśeṣātsaṃtānāntare dharmāntaramavijñaptiḥ setsyatīti nirūpadhikeṣvidānīṃ puṇyakriyāvastuṣu kathaṃ bhaviṣyatīti |  abhikṣṇaṃ tadālambanacetanābhyāsātsvapneṣv api tā anuṣaṅginyo bhavanti |  avijñaptivādinastu niraupadhike yatra vijñaptir nāsti tatra kathāmavijñaptiḥ syāt |  aupadhike ’pyabhīkṣaṇaṃ tadālambanecetanābhyāsādity apare |  yat tarhi sūtra uktaṃ “yasyograbhikṣuḥ śīlavān kalyāṇadharmā piṇḍakaṃ paribhujyāpramāṇaṃ cetaḥsamārdhiṃ kāyena sākṣātkṛtvopasaṃpadya viharatyapramāṇastannidānadāyakasya dānapateḥ puṇyābhiṣyandaḥ kuśalābhiṣyandaḥ sukhāsvādadhāraḥ pratikāṅkṣitavya” ityatra tadānīṃ dātuḥ kaścetanāviśeṣaḥ |  tasmāt saṃtatipariṇāmaviśeṣa eva nyāyyaḥ |  yad apy uktaṃ “kārayataḥ kathaṃ karmapathāḥ setsyantīti” tatrāpyevaṃ varṇayanti |  tatprayogeṇa pareṣām upaghātaviśeṣāt prayoktuḥ sūkṣmaḥ saṃtatipariṇāma viśeṣo jāyate yata āyatyāṃ samante ’pi bahutaraphalābhinirvarttanasamarthā bhavatīti svayam api ca kurvataḥ kriyāphalaparisamāptāveṣa eva nyāyo veditavyaḥ |  so ’sau saṃtatipariṇāmaviśeṣaḥ karmapatha ityākhyāyate |  kārye kāraṇopacārāt |  kāyikavācikatvaṃ tu tatkriyāphalatvād yathā vijñaptivādināmavijñapteriti |  upātteṣu skandheṣu trikālayā cetanayā prāṇātipā tāvad hvena spṛśyata iti bhadantaḥ |  haniṣyāmi hanmi hatam iti cāsya yadā bhavatīti |  na tviyatā karmapathaḥ parisamāpyate |  mā bhūdahate ’pi mātrādau hatābhimānināmānantaryaṃ karmeti |  svayaṃ tu ghnata etāvāṃścetanāsamudācāra ityayamatrābhiprāyo yuktarūpaḥ syāt |  ka idānīmeṣa pradveṣo yadavijñaptiḥ prakṣipyate saṃtatipariṇāmaviśeṣaścābhyupagamyate tathaivāprajñāyamānaḥ |  na khalu kaścit pradveṣaḥ |  kintu cittānvayakāyaprayogeṇa kriyāparisamāptau tābhyāṃ pṛthagbhūtaṃ dharmāntaraṃ prayojayiturutpadyata iti notpadyate paritoṣaḥ |  yatkṛtaprayogasaṃbhūtā tu kriyāparisamāptistasyaiva tannimittaḥ saṃtatipariṇāmo bhavatīti bhavati paritoṣaḥ |  cittacaitasaṃtānāccāyatyāṃ phalotpatteḥ | uktaṃ cātra |  kimuktam | “vijñaptyabhāvād” ity evamādi | tadabhāvādavijñapterabhāvaḥ |  yad apy uktaṃ “dharmāyatanasyārūpitvaṃ yasmānnoktam” iti |  tadyadevātra rūpamanidarśanamapratighaṃ coktaṃ tadevāstu dharmāyatanaparyāpannam |  yad apy uktamaṣṭāṅga āryamārgo na syād iti |  aṅgaṃ tāvad ācakṣva |  kathaṃ mārgasamāpannasya samyagvākkarmāntājīvā bhavant_iti |  kimasau vācaṃ bhāṣyate kriyāṃ vā karoti cīvarādīn vā paryeṣate |  nety āha | kiṃ tarhi |  tadrūpāmanāsravāmavijñaptiṃ pratilabhate |  yasyāḥ pratilambhādvyutthito ’pi na punar mithyāvāgādiṣu pravartate samyagvāgādiṣu ca pravartate |  ato nimitte naimittikopacārādavijñaptau tadākhyā kriyate |  yadyevamihāpyevaṃ kiṃ na gṛhyate mārgasamāpanno vināpyavijñaptyā tadrūpamāśayaṃ ca āśrayaṃ ca pratilabhate yasya pratilambhāt vyutthito ’pi na punar mithyāvāgādiṣu pravartate samyagvāgādiṣu ca pravartate |  ato nimitte naimittikopacāraṃ kṛtvā aṣṭau mārgāṅgāni vyavasthāpyanta iti |  aparastvāha | tadakriyāmātramatrāṅgamuktaṃ syāt |  yadasāvāryamārgasāmarthyādakriyāniyamaṃ pratilabhate taccānāsravamārgasaṃniśrayalābhādanāsravaṃ syāt |  na hi sarvatra dravyamanto dharmāḥ parisaṃkhyāyante |  tadyāthā ’ṣṭau lokadharmāḥ lābho ’lābhaḥ yaśo ’yaśaḥ nindā praśaṃsā sukhaṃ duḥkham iti |  nacātra cīvarādīnā malābho nāmāsti dravyāntaram |  prātimokṣasaṃvaro ’pi syāt yayā cetanayā vidhipūrvaṃ kṛtvā ’bhyupagamaḥ pratiṣiddhātkarmaṇaḥ kāyavācau saṃvṛṇoti |  anyacittona saṃvṛtaḥ syād iti cet | na |  tadbhāvanayā kriyākāle smarataḥ tatpratyupasthānāt setubhāvo ’pi syād akriyāṃ pratijñāṃ saṃsmṛtya saṃsmṛtya lajjito dauḥśīlyākaraṇāt ity arthameva ca tasyāḥ samādānam |  yadi punar avijñaptereva dauḥsīlyaṃ pratibadhnīyāt na kaścitmuṣitasmṛtiḥ śikṣāṃ bhindyāt |  alaṃ vistareṇāstyeva dravyāntaramavijñaptirūpati vaibhāṣikāḥ | 
釋曰。於經(10)中説。色有三種。有三處能攝諸色。  有色有顯(11)有礙。  有色無顯有礙。  有色無顯無礙。  佛説(12)有無流色。如經言。何者無流法。  若色過去(13)現世未來。於中欲不起瞋不起。乃至於識亦(14)爾。  説此名無流法。  若除無教色。則無無顯(15)無礙色及無流色。  經中又説増長。  如經言。若(16)善男子善女人。有信根與七種有攝福徳業(17)處相應。若行若住若臥若覺。恒時平等。福徳(18)増長。福徳相續。  與無攝相應亦爾。  若離無(19)教。異縁心人。福徳業處不應有増長。  若人自(20)不作但教他作。若無無教業道不應成。  何以(21)故。令他教業非是業道。  非自所作業故。若已(22)作此性無差別故。  亦非佛世尊説。比丘諸法(23)是外入。非十一入所攝。謂無顯無礙。  不説無(24)色。  此言則成無用。若不見無教色在法入攝。  (25)若離無教色。聖道不成八分。  若人入觀正語(26)正業正命。不相應故。  若爾此經所説云何經(27)言。若人如此知如此見。正見至修習圓滿。正(28)覺正進正念正定。  先時正語正業正命。已清(29)淨離染汚。  此言約先循世道離欲。故作此(227a1)説。  若無無教色。波羅提木叉戒亦不應成。  何(2)以故。從受戒後此戒即無。謂能成異縁心(3)人。爲比丘比丘尼等。  於經中説。遠離戒爲塘。(4)能遮邪戒故。  若此無不應成塘。由此等證故(5)知實有無教色。  此中經部師説。此證甚多種(6)種希有。  理實不然。何以故。是汝所説。由三(7)種色故。有無教色。  此中先舊觀行師説。  諸觀(8)行人有定境界。色由定威力生起。  此色非眼(9)境故説無顯。不遮處所故説無礙。  若汝言。此(10)云何名色。此難於無教亦同。  是汝所説。由説(11)無流色故。有無教色。此義同前。此色由定(12)威力生。在無流定中。爲境界故。觀行人説。此(13)爲無流色。  有餘師説。阿羅漢色及外色名無(14)流色。非流依止故。  若爾經中云何説。何者有(15)流法。  謂一切眼一切色。廣説如經。  此色非流(16)對治故。説名有流。  由此別義。此色可説有(17)流。可説無流。若爾何  有相雜過失。  由此相(18)此色成有流。不由此相更成無流。於中有何(19)相雜。  若色入一向有流。此經中云何簡別説。(20)經言有流色者。若色有取心堅覆藏所依。廣(21)説如經。  是汝所説。由福徳増長者。此中先(22)舊師説。此是法爾。如如施主。所施財物。受(23)者受用。如此如此。由受者功徳勝劣故。由(24)財物利益勝劣故。若施主心異縁。由先縁施(25)故意所熏修故。是時相續至得微細轉異勝(26)類。由此於未來時。爲生多少果報相續功(27)能。  約此義故。説福徳増長福徳相續。  若汝言。(28)由別相續勝劣。於異縁心人別相續轉異。今(29)云何得成。  此執與無教同。  由別相續勝劣。於(227b1)別相續中有別法名無教。此云何得成。於無(2)攝福徳業處。此云何有。  由數數修習。能縁此(3)爲境故意故。於夢時此亦得隨相續並起。  若人(4)説有教。於無攝福徳業處。於中既無有教業。(5)云何得有無教。  有餘師説。於有攝福徳業處。(6)由數數修能縁此爲境故意故。無教得生。  若(7)爾云何。於經中説。若比丘。有戒有善法。食(8)施主一食已。修無量心定。由身證觸依。此中(9)住因。此生能施施主無量福徳無量善流。安(10)樂之食。應信求如此。此中是時有何故意差(11)別。  是故相續轉異勝類。此義如理。  是汝所(12)説。若人教他業道。云何成者。此中經部師説。  (13)由此人立教損害他差別成故。於能教人相(14)續中微細轉異勝類得生。由此轉異。於未來(15)中此相續爲生多少果報。則有功能。若人(16)自作事果究竟時。應知此義如前。  此相續轉(17)異勝類。説名業道。  於果立因名故。  説此爲身(18)口業者。是身口二業果故。譬如説有無教人。(19)於無教立身口業名。  大徳説。於所取陰中。由(20)三時故意起故。此人爲殺生罪所觸。  謂我今(21)必應殺正殺已殺。若此故意生。  由此量業道(22)不得成就。  何以故。勿自父母等未被害。由妄(23)分別殺故無間業成。  若自殺起如此等故意。(24)業道則成。若作如此意則應道理。  汝何憎嫉(25)心偏撥無教。信受相續轉異勝類。  二倶非所(26)解。  無憎嫉心雖然由隨故意身加行業道究(27)竟故。若已成此別法。異於二依能行人生。此(28)義不生愛樂。  若由故意起加行事生究竟。因(29)此事相續轉異勝類。成此義則生愛樂。  從心(227c1)心法相續。未來果報生故。是汝所説。  由無有(2)教業故。無教則無。如此等義於前已答。  是汝(3)所説。由不説法入非色。  此言已答。無顯無礙(4)是定境色即法入攝。  是汝所説。八分聖道不(5)應成者。  善友請汝。爲説此義。  若人入觀修(6)道。正語正業正命。  云何應有此人説言。作(7)業求覓衣食不。  不爾云何  此人得如此相無(8)流無教。  由得此分。後時出觀。則不更行邪語(9)等事。必能恒行正語等分。  是故由於因立果(10)名。説無教爲正語等分。  若爾此中云何不執(11)如此。若人入觀修道。離無教得如此相。謂故(12)意及依止。由得此二。後出觀時。不更行邪(13)語等事。恒行正語等分。  是故由於因立果名(14)故。得安立聖道八分。  有餘師説。此中唯不作(15)爲量。説名三分。  由此聖道勢力。此人必得(16)定。不更作邪語等。此定不作。由得無流道爲(17)依止。説名無流。  何以故。於一切處。不定應數(18)實有體法。  譬如八世法。一得二不得三好聞(19)四惡聞五讃六毀七樂八苦。  此中不得衣服(20)等。非實有別物。亦被數於餘處亦爾。  波羅提(21)木叉戒等亦爾。有信求心人。由故意先作受(22)方便。於如所遮業。護持身口。  若汝言。心異(23)縁時。即無復戒。是義不然。  由數習此。故意(24)欲犯惡事時。是人憶本故意護持。即起塘義。(25)亦有憶持。先不作惡誓。起慚羞心故。不破禁(26)戒。此即塘義。是故依師受不作惡。  若如汝(27)所言。唯無教業。能遮斷犯戒失則應無人忘(28)念破戒。且止廣諍。  毘婆沙師説。有別物。色(29)爲性。名無教。 
(2)論曰。以契經説色有三種。此三爲處攝一(3)切色。  一者有色有見有對。  二者有色無見(4)有對。  三者有色無見無對。  又契經中説有(5)無漏色。如契經説。無漏法云何。  謂於過(6)去未來現在諸所有色不起愛恚。乃至識亦(7)然。  是名無漏法  除無表色何法名爲無見(8)無對及無漏色。  又契經説有福増長。  如契(9)經言。諸有淨信。若善男子或善女人成就(10)有依七福業事。若行若住若寐若覺。恒時(11)相續福業漸増福業續起。  無依亦爾。  除無(12)表業。若起餘心或無心時。依何法説福(13)業増長。  又非自作。但遣他爲。若無無表業(14)不應成業道。  以遣他表非彼業道攝。  此(15)業未能正作所作故。使作所作已。此性(16)無異故。  又契經説。苾芻當知。法謂外處。是(17)十一處所不攝法無見無對。  不言無色。  若(18)不觀於法處所攝無表色者。此言闕減便(19)成無用。  又若無無表應無八道支。  以在(20)定時語等無故。  若爾何故契經中言。彼如(21)是知彼如是見。修習正見正思惟正精進(22)正念正定皆至圓滿。  正語業命先時已得(23)清淨鮮白。  此依先時已得世間離染道説。(24)無相違過。  又若撥無無表色者。則亦應無(25)有別解脱律儀。  非受戒後有戒相續雖(26)起異縁心而名苾芻等。  又契經説。離殺(27)等戒名爲隄塘戒。能長時相續堰遏犯戒(28)過故。  非無有體可名隄塘。由此等證知(29)實有無表色。  經部師説。此證雖多種種希(30)奇。  然不應理。所以然者。所引證中且初經(69b1)言有三色者。  瑜伽師説。  修靜慮時定力所(2)生定境界色。  非眼根境故名無見。不障處(3)所故名無對。  若謂既爾如何名色。釋如是(4)難與無表同。  又經所言無漏色者。瑜伽師(5)説。即由定力所生色中依無漏定者即(6)説爲無漏。  有餘師言。無學身色及諸外色皆(7)是無漏。非漏依故得無漏名。  何故經言有(8)漏法者  諸所有眼乃至廣説。  此非漏對治(9)故得有漏名。  是則此應言有漏亦無漏。若(10)爾何過。  有相雜失。  若依此理説爲有漏。曾(11)不依此説爲無漏。無漏亦然。有何相雜。  若(12)色處等一向有漏。此經何縁差別而説。如説(13)有漏有取諸色心栽覆事。聲等亦爾。  又經所(14)説福増長言。先軌範師作如是釋。由法爾(15)力福業増長。如如施主所施財物。如是如是(16)受者受用。由諸受者受用施物功徳攝益(17)有差別故。於後施主心雖異縁而前縁施(18)思所熏習。微細相續漸漸轉變差別而生。由(19)此當來能感多果。  故密意説恒時相續福(20)業漸増福業續起。  若謂如何由餘相續徳益(21)差別令餘相續心雖異縁而有轉變。  釋此(22)疑難與無表同。  彼復如何由餘相續徳益(23)差別令餘相續別有眞實無表法生。若於(24)無依諸福業事如何相續福業増長。  亦由數(25)習縁彼思故。乃至夢中亦恒隨轉。  無表論者。(26)於無依福既無表業。寧有無表。  有説。有依(27)諸福業事。亦由數習縁彼境思故説恒時(28)相續増長。  若爾經説。諸有苾芻具淨尸羅成(29)調善法受他所施諸飮食已。入無量心定(69c1)身證具足住。由此因縁應知施主無量福善(2)滋潤相續。無量安樂流注其身。施主爾時福(3)恒増長。豈定常有縁彼勝思。  是故所言思(4)所熏習微細相續漸漸轉變差別而生。定爲(5)應理。  又非自作但遣他爲業道如何得(6)成滿者。應如是説。  由本加行。使者依教所(7)作成時。法爾能令教者微細相續轉變差別(8)而生。由此當來能感多果。諸有自作事究竟(9)時。當知亦由如是道理。  應知即此微細相(10)續轉變差別名爲業道。  此即於果假立因(11)名。  是身語業所引果故。如執別有無表。論(12)宗無表亦名身語業道。  然大徳説。於取蘊(13)中由三時起思爲殺罪所觸。  謂我當殺正(14)殺殺已。  非但由此業道究竟。  勿自母等實未(15)被害由謂已害成無間業。  然於自造不(16)誤殺事。起如是思殺罪便觸。若依此説非(17)不應理。  何於無表偏懷憎嫉定撥爲無。(18)而許所熏微細相續轉變差別。  然此與彼倶(19)難了知。  今於此中無所憎嫉。然許業道是(20)心種類。由身加行事究竟時。離於心身於(21)能教者身中別有無表法生。如是所宗不(22)令生喜。  若由此引彼加行生事究竟時。即(23)此由彼相續轉變差別而生。如是所宗可令(24)生喜。  但由心等相續轉變差別。能生未來(25)果故。又先已説。  先説者何。謂表業既無寧(26)有無表等。  又説法處不言無色。  由有如(27)前所説定境無見無對法處攝色。  又言道支(28)應無八者。  且彼應説。  正在道時如何得有(29)正語業命。  爲於此位有發正言起正作(70a1)業求衣等不。  不爾。云何。  由彼獲得如是(2)種類無漏無表  故。出觀後由前勢力能起三(3)正不起三邪。  以於因中立果名故。於無(4)表立語業命名。  若爾云何不受此義。雖無(5)無表而在道時。獲得如斯意樂依止。故出(6)觀後由前勢力。能起三正不起三邪。  以(7)於因中立果名故。可具安立八聖道支。  有(8)餘師言。唯説不作邪語等事以爲道支。  謂(9)在定時由聖道力便能獲得決定不作。此(10)定不作依無漏道而得安立故名無漏。  非(11)一切處要依眞實別有法體方立名數。  如(12)八世法。謂得不得及與毀譽稱譏苦樂。  非此(13)不得衣食等事別有實體。此亦應然。  別解脱(14)律儀亦應准此。謂由思願力先立要期。能(15)定遮防身語惡業。由斯故建立別解脱律(16)儀。  若起異縁心應無律儀者。此難非理。  (17)由熏習力欲起過時憶便止故。戒爲隄塘(18)義亦應准此。謂先立誓限定不作惡。後數(19)憶念慚愧現前。能自制持令不犯戒。故隄塘(20)義由心受持。  若由無表能遮犯戒。應無失(21)念而破戒者。且止此等衆多諍論。  毘婆沙師(22)説。有實物名無表色。是我所宗。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                                                                                                                                                   
yady asti tac ca mahābhūtāny upādāyety uktam tat kim vijñaptimahābhūtānyevopādāyāvijñaptir utpadyate athānyāni |  anyānyeva sā mahābhūtānyupādāyotpadyate |  na hi saiva sāmagrī sukṣmaphalā caudārikaphālā ca yujyate |  kiṃ khalu yadātanī vijñaptistadātanānyeva sā mahābhūtānyupādāya vartate |  sarvamupādāyarūpaṃ prāyeṇaivaṃ kiñcittu vartamānamanāgataṃ cātītāni mahābhūtānyupādāya |  kiṃ punas tad iti | 
此若有前已説。此依止四大(228a1)生。爲依有教四大生。爲不爾。  依別四大生。  (2)何以故。此一和合。有細麁二果。無如此義。  無(3)教所依四大。與有教四大同時起。不  一切所(4)造色。若現世若未來。多依過去四大生。  此(5)所依云何。 
前説無表(23)大種所造性。爲表大種造。爲有異耶。  頌(24)曰(25)此能造大種　異於表所依(26)論曰。無表與表異大種生。  所以者何。從一(27)和合有細麁果不應理故。  如表與大心(28)同時生。無表亦然。爲有差別。  一切所造色(29)多與大種倶時而生。然現在未來亦有少分(70b1)依過去者。  少分者何。 
.  .  .  .  .  . 
           
kṣaṇādūrdhvamavijñaptiḥ kāmāptātītabhūtajā || 4.4 || 
偈曰。刹那後無教。欲過去大生。 
頌曰(2)欲後念無表　依過大種生 
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prathamāt kṣaṇādūrdhvamavijñaptiḥ kāmāvacarī atītāni mahābhūtānyupādāyotpadyate |  tānyasyā āśrayārthena bhavanti | pratyutpannāni śarīramahābhūtāni saṃniśrayārthena |  pravṛtyanuvṛttikāraṇatvād yathākramam |  cakrasyeva bhūmau saparivartamānasya pāṇyāvedhabhūmipradeśau | 
(6)釋曰。從初刹那後。欲界無教。依止過去四大(7)生。  是四大作此生依止。是身現世四大爲相(8)續依止。是二四大。  次第爲此生流因故。  譬如(9)輪行於地。以手轉之。以地爲依處。 
(3)論曰。唯欲界繋初刹那後所有無表從過大(4)生。  此爲所依無表得起。現身大種但能爲(5)依。  爲轉隨轉因。隨其次第  如輪行於(6)地手地爲依。 
.  .  .  . 
       
atha kutastyāni mahābhūtānyupādāya kutastyaṃ kāyavākkarma | 
所依止四(10)大是何地。能依止身口業是何地。 
何地身語業何地大所造。 
. 
 
svāni bhūtāny upādāya kāyavākkarma sāsravam | 
偈曰。依止(11)自四大。身口業有流。 
頌(7)曰(8)有漏自地依　無漏隨生處 
. 
 
kāmāvacaraṃ kāyavākkarmaṃ kāmāvacarāṇyeva mahābhūtānyupādāya evaṃ yāvaccaturthadhyānabhūmikaṃ tadbhūmikānyevopādāya | 
釋曰。欲界身口業。但(12)依欲界四大生。如此乃至第四定身口業。依(13)止第四定四大生。 
(9)論曰。欲界所繋身語二業。唯欲界繋大種所(10)造。如是乃至第四靜慮身語二業。唯是彼地(11)大種所造。 
. 
 
anāsravaṃ yatra jātaḥ 
偈曰。無流隨生處。 
See the full verse quoted previously 
. 
 
asravaṃ tu kāyavākkarma yasyāṃ bhūmau jātas tad utpādayati tadbhūmikāny upādāya tadveditavyam |  dhātvapatitatvād anāsravāṇāṃ ca bhūtānām abhāvāt tadvalena cotpatteḥ |  tatra vijñaptyavijñaptyākhyakarmaṇī veditavye | 
釋曰。(14)若無流身口業。隨地受生人所得。應知即依(15)此地四大生。  由不墮於界故。無流四大無故。(16)由彼力生故。  此中有教無教二業應知。 
若身語業是無漏者。隨生此地(12)應起現前。即是此地大種所造。  以無漏法不(13)墮界故。必無大種是無漏故。由所依力無(14)漏生故。  此表無表其類是何。復是何類大種(15)所造。 
.  .  . 
     
avijñaptir anupāttikā || 4.5 ||
naiḥṣyandikī ca sattvākhyā 
偈曰。(17)無教非心取。流果衆生名。 
頌曰(16)無表無執受　亦等流情數
(17)散依等流性　有受異大生
(18)定生依長養　無受無異大
(19)表唯等流性　屬身有執受 
. 
 
kiñca 
 
 
. 
 
niṣyandopāttabhūtajā | 
流心取大生。 
See the full verse quoted previously 
. 
 
naiḥṣyandikāny eva bhūtāny upādāya cittacaittāni copādāyāvijñaptir bhavati |  asamāhitabhūmikāyā eṣa prakāraḥ | 
釋曰。(18)無教者其相云何。非心心法。依止等流果。(19)似因故。衆生法故。等流果心心法所取四大。(20)依此無教生非定地。  無教品類如此。定地云(21)何。 
(20)論曰。今此頌中先辯無表是無執受。無變礙(21)故。亦等流性。亦言顯此有是刹那。謂初無(22)漏。餘皆等流性。謂同類因生。此唯有情。依(23)内起故。於中欲界所有無表。等流有受別異(24)大生。  異大生言。顯身語七一一是別大種所(25)造。 
.  . 
   
samādhijaupacayikānupātābhinnabhūtajā || 4.6 || 
偈曰。定生増長果。無取異大生。 
See the full verse quoted previously 
. 
 
dhyānānāsravasaṃvarāvijñaptiḥ samādhijā |  sā samādhisaṃbhūtāny aupacayikāny anupātāni ca mahābhūtāny upādāyotpadyate abhinnāni ca yāny eva ca bhūtāny upādāya prāṇātipātād viratir utpadyate tāny eva yāvat saṃbhinnapralāpāt |  kiṃ kāraṇam |  cittavat bhūtābhedāt |  prātimokṣasaṃvare tv anyānyāni mahābhūtāny upādāya saptāvijñaptayo bhavanti |  vijñaptis tu naiḥṣyandikī | upāttā tu kāyikī |  kiṃ punar iyaṃ vijñaptir utpadyamānā pūrvakasya saṃsthānasya saṃtānaṃ bādhitvotpadyate utāho na |  kiñcātaḥ yadi bādhitvotpadyate | na |  vipākarūpasya_cchinnasya punaḥ pravandhādavaibhāṣikīyaṃ prāpnoti |  athābādhitvā |  katham ekasmin bhūtasaṃghāte saṃsthānadvayaṃ sidhyati |  anyāny eva tāni naiḥṣyandikāni tadānīm upajāyante yāny upādāya vijñaptir bhavati |  evaṃ tarhi yad yad evāṅgaṃ niśrityotpadyate vijñaptis tena tenāṅgena mahīyasā bhavitavyam |  tanmahābhūtair abhivyāpanāt |  anabhivyāpane ca punaḥ kathaṃ kṛtsnāṅgena vijñapayet |  śuṣiratvāt kāyasyāsti teṣām avakāśaḥ | 
釋曰。定(22)無教無流無教。皆從定心生。  依定所生増長。(23)非心所取。不異四大生。不異者。若依止此四(24)大。離殺生無教生。即依此四大。乃至離無(25)義語無教生。  云何如此。  如心四大不異故。  於(26)波羅提木叉戒中。各各依四大。七無教戒。  生(27)有教色等流。  若屬身是心所取。此有教色若(28)生。爲破前相貌相續起爲不。  若爾何有。若破(29)前後生果報色。  已斷由更相續故。則違毘婆(228b1)沙執。  若不破而生。  云何於一四大聚中。有二(2)相貌起。  是時有別等流四大生。依此有教色(3)生。  若爾依隨一身分。有教色生。此分則應大(4)本。  彼四大所遍滿故。  若不遍滿。云何由具分(5)起有教色。  由身空故。故彼有處。 
定生無表差別有二。謂諸靜慮無漏律儀。  (26)此二倶依定所長養無受。無異大種所生。無(27)異大言。顯此無表七支同一具四大種所生。  (28)所以者何。  所依大種如心唯一無差別故。  (29)應知有表唯是等流。  See the previous record  此若屬身是有執受。餘(70c1)義皆與散無表同。表業生時爲要破壞本身(2)形量。爲不爾耶。  若爾何失。若破壞者。  異熟(3)色斷應可更續。是則違越毘婆沙宗。  若不(4)破壞  如何得有一身處所二形量成。  有別(5)新生等流大種。造有表業不破本身。  若爾(6)隨依何身分處起有表業應大於本。  新生(7)大種遍増益故。  若不遍増益。如何遍生表。  (8)身有孔隙故得相容。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                               
tat khalv etat karma paryāyeṇa dvividhaṃ trividhaṃ pañcavidhaṃ cottam | 
此業由別義(6)説。有二種三種五種。 
已辯業門二三五別。(9)此性界地差別云何。 
. 
 
cetanā cetayitvā ceti |  cetayitvā punar dvidhā | kāyavākkarma cetanā ca |  kāyakarma punaḥ dvividhaṃ vijñaptyākhyamavijñaptyākhyaṃ ca |  evaṃ vākkarma cetanā ceti pañcavidhaṃ bhavati |  tatra punar avijñaptir dvidhā | kuśalā ’kuśalā ca | 
        此中無教有二種一善(7)二惡。 
        See the commentary after next verse 
.  .  .  .  . 
         
nāvyākṛtāsty avijñaptiḥ 
偈曰。無無記無教。 
頌曰(10)無表記餘三　不善唯在欲
(11)無表遍欲色　表唯有伺二
(12)欲無有覆表　以無等起故 
. 
 
kiṃ kāraṇam | 
釋曰。云何如此。 
(13)論曰。無表唯通善不善性無有無記。所以(14)者何。 
. 
 
avyākṛtaṃ hi cittaṃ durbalamato na śaktaṃ balavat karmākṣeptuṃ yan niruddhe ’pi tasminn anuvadhnīyāt | 
無(8)記心力弱。是故不能引生有力業。若因已滅。(9)此等流果恒相續起。 
以無記心勢力微劣。不能引發強業(15)令生。可因滅時果仍續起。 
. 
 
tridhā ’nyat 
偈曰。餘三 
See the full verse quoted previously 
. 
 
anyatkarma trividham | kuśalākuśalāvyākṛtam | kiṃ tadanyat | vijñaptiś cetanā ca | 
釋曰。餘業有(10)三種。謂善惡無記。何者是餘。謂有教及故(11)意。 
所言餘者謂表(16)及思。三謂皆通善惡無記。 
. 
 
aśubhaṃ punaḥ |
kāme 
偈曰。復不善欲中。 
See the full verse quoted previously 
. 
 
akuśalaṃ vastu karma kāmahātau veditavyam | nānyatra |  akuśalamūlānāṃ prahīṇatvād āhrīkyānapatrāpyayoś ca |  kuśalāvyākṛtaṃ tu sarvatrā prativedhāt |  tatra 
釋曰。若惡業應知唯(12)於欲界中非餘界。  三惡根及無漸無羞滅故。  (13)若善無記一切處有。以不遮故。   
於中不善在欲(17)非餘。  已斷不善根無慚無愧故。  善及無記(18)諸地皆有。以於頌中不別遮故。   
.  .  .  . 
       
rūpe ’pyavijñaptiḥ 
偈曰。色無(14)教。 
See the full verse quoted previously 
. 
 
kāme ’pītyapiśabdāt | ārūpyeṣu nāsti bhūtābhāvāt |  yatra hi kāyavācoḥ pravṛttistatra kāyavāksaṃvarau |  iha tarhi samāpannasya syād anāsravā vijñaptivat |  na | tasyā dhātvapatitatvāt |  ārūpyāvacarī tvavijñaptināṃrhati visabhāgāni bhūtānyupādāya bhavitum |  sarvarūpavaimukhyāccārūpyasamāpattunārlaṃ rūpotpattaye |  vibhūtarūpasaṃjñatvāt | dauḥśīlyapratipakṣeṇa śīlam | tacca dauḥśīlyaṃ kāmāvacaram |  ārūpyāś ca kāmadhātorāśrayā kārālambanapratipakṣadūratābhir dūre |  ata eṣv avijñaptirnāstīti vaibhāṣikāḥ 
釋曰。若色界有無教。何況欲界。於無色(15)界無。無四大故。  若是處有身口生。此中有身(16)口護戒。  若爾若人身在欲色界。入四無色定。(17)應有無教。譬如無流無教。  是義不然。此不(18)墮三界故。  通無色界無教。不應依止不等類(19)四大生。  背一切色故。故無色界定不能引生(20)色。  制伏色相故。持戒爲對治破戒。破戒但是(21)欲界法。  於欲界由四種遠。無色界最遠。謂依(22)止取相境界對治故。  是故於中無無教。毘婆(23)沙師説如此。 
欲色二界(19)皆有無表。以無色中無大種故。  隨於何處(20)有身語轉。唯是處有身語律儀。  若爾身生(21)欲色二界入無色定應有律儀。如起無漏(22)心有無漏無表。  不爾以彼不墮界故。  於(23)無色界若有無表。應有無表非大種生。不(24)可説言有漏無表以別界地大種爲依。  又(25)背諸色入無色定故彼定中不能生色。  由(26)彼定有伏色想故。毘婆沙師作如是説。爲(27)治惡戒故起尸羅。唯欲界中有諸惡戒。  無(28)色於欲具四種遠。一所依遠。二行相遠。三(29)所縁遠。四對治遠。  故無色中無無表色。 
.  .  .  .  .  .  .  .  . 
                 
vijñaptiḥ savicārayoḥ || 4.7 || 
偈曰。有教有觀二。 
See the full verse quoted previously 
. 
 
vijñaptistu savicārayoreva bhūmyoḥ | kāmadhātau prathame ca dhyāne na tata ūrdhvam | 
釋曰。是有(24)教色。於有觀二地中有。謂欲界及初定。上去(25)皆無。 
表色(71a1)唯在二有伺地。謂通欲界初靜慮中。非上(2)地中可言有表。 
. 
 
kāme ’pi nivṛtā nāsti 
偈曰。欲無無記教。 
See the full verse quoted previously 
. 
 
nivṛtā tu vijñaptiḥ kāmadhātāv api nāsti | brahmaloka evāsti |  mahābrāhmaṇo hi śāṭhyasamutthitaṃ kāyakarma śrūyate |  sa hi svaparṣanmadhye āyuṣmato ’śvajitaḥ kṣepārthamātmānaṃ kṣiptavāt |  tata ūrdhvamasatyāṃ vāgvijñaptau kathaṃ tatra śabdāyatanaṃ bāhyamahābhūtahetukam |  anye punar āhuḥ |  dvitīyādiṣv api dhyāneṣu vijñaptir astyanivṛtāvyākṛtā |  na kuśalā na kliṣṭā | kiṃ kāraṇam |  na hi teṣūpapannastajjātīyamadhobhūmikaṃ cittaṃ saṃmukhīkaroti yena tāṃ vijñaptiṃ samutthāpayet |  nyūnatvāt prahīṇatvacca | pūrvam eva tu varṇayanti |  kiṃ punaḥ kāraṇam ūrdhvaṃ brahmalokānnāsti vijñaptiḥ kāmadhātau ca nivṛktāvyākṛtā nāsti | 
釋曰。於欲界無有(26)覆無記有教。於梵處則有。  何以故。曾聞大(27)梵王有語從諂曲生。  此於自大集中。爲避淨(28)命阿輸實難讃歎自身。  若爾從第二定以上。(29)若無言説云何有聲入。以外四大爲因故有(228c1)聲入。  餘師説。  於第二定等亦有言語。但是無(2)覆無記。  無善無染汚何以故。  若人生彼處。如(3)此類下地心。不能引令現前。爲生身口。  有教(4)業最麁下故。已棄捨故。前義是彼所説。  復有(5)何因。離梵處於上無有教業。於欲界無有覆(6)無記有教業。 
有覆無記表。欲界定無。唯(3)於梵世中可得説有。  曾聞大梵有誑諂言。  (4)謂自衆中爲避馬勝所徴問故。矯自歎等。  (5)上地既無言何得有聲處。有外大種爲因(6)發聲。  有餘師言。  上三靜慮亦有無覆無記表(7)業。  無善無染。所以者何。  非上地生能起下(8)地善及染心發身語表。  劣故斷故。前説爲(9)善。  復以何因二定以上都無表業。於欲界(10)中無有有覆無記表業。 
.  .  .  .  .  .  .  .  .  . 
                   
samutthānam asadyataḥ | 
偈曰。縁起無有故。 
以無發業等起心(11)故。[See the aslo full verse quoted previously] 
. 
 
savitarkavicāreṇa hi cittena vijñaptiḥ samutthāpyate |  tacca dvitīyādiṣu dhyāneṣu nāsti bhāvanāprahātavyena cotthāpyate |  darśanaprahātavyasyāntarmukhapravṛttatvāt |  tacca kāmadhātau nivṛtavyākṛtaṃ nāsti | 
釋曰。若有(7)覺觀心。能起身口有教業。  此心於第二定等(8)則無。此若起必由修道所滅心起。  見諦所滅(9)心。依内門起故。  是故於欲界中。無有覆無記(10)身口二業。 
有尋伺心能發表業。  二定以上都無此(12)心。又發表心唯修所斷。  見所斷惑内門轉故。  (13)以欲界中決定無有有覆無記修所斷惑。是(14)故表業上三地都無。欲界中無有覆無記表。 
.  .  .  . 
       
kiṃ khalu samutthānavaśādevaṃ dharmāṇāṃ kuśalākuśalatvaṃ veditavyam | nety āha |  kiṃ tarhi | caturbhiḥ prakāraiḥ paramārthataḥ svabhāvataḥ saṃprayogataḥ samutthānataś ca |  tatra tāvat | 
爲由隨發起。應知諸法善惡性爲(11)不爾非。  云何。由四種因。一眞實。二自性。三(12)相應。四發起。  此中 
(15)爲但由等起令諸法成善不善性等。不爾。  (16)云何。由四種因成善性等。一由勝義。二由(17)自性。三由相應。四由等起。  何法何性由何(18)因成。 
.  .  . 
     
paramārthaśubho mokṣaḥ 
偈曰。解脱眞實善。 
頌曰(19)勝義善解脱　自性慚愧根
(20)相應彼相應　等起色業等
(21)翻此名不善　勝無記二常 
. 
 
nirvāṇaṃ hi sarvaduḥkhavyupaśamaḥ | tataḥ paramakṣematvāt paramārthena kuśalamārogyavat | 
釋曰。(13)涅槃者。一切苦寂靜。最極平安故。是眞實(14)善。譬如無病。 
(22)論曰。勝義善者。謂眞解脱。以涅槃中最極安(23)隱衆苦永寂猶如無病。 
. 
 
svato mūlahyar patrapāḥ || 4.8 ||  trīṇi kuśalamūlāni |  hriścāpatrapyaṃ ca svabhāevna kuśalāni anyasaṃprayogasamutthanānapekṣatvāt |  pathyauṣadhavat | 
偈曰。自性根慚羞。  釋曰。根謂(15)三善根  慚及羞。此法由自性是善。不觀別相(16)應發起因故。  譬如良藥。 
See the full verse quoted previously  自性善者。謂慚愧根。(24)以有爲中唯慚與愧及無貪等三種善根。不(25)待相應及餘等起。  See the previous record  體性是善猶如良藥。 
.  .  .  . 
       
saṃprayogeṇa tadyuktāḥ 
偈曰。相應彼雜故。 
See the full verse quoted previously 
. 
 
tair eva kuśalamūlahyar patrāpyaiḥ saṃprayuktā dharmāḥ saṃprayogeṇa kuśalāstair asaṃprayuktānāṃ kuśalatvābhāvādauṣadhamiśrapānīyavat | 
t(17)釋曰。與三善根及慚羞。相應諸法。由相雜(18)故是善。若彼不與此相應則無善性。譬如良(19)藥雜水。 
相(26)應善者。謂彼相應。以心心所要與慚愧善(27)根相應方成善性。若不與彼慚等相應。善(28)性不成。如雜藥水。 
. 
 
samutthā nāt kriyādayaḥ | 
偈曰。發起有教等。 
See the full verse quoted previously 
. 
 
kāyavāvakkarmaṇi cittaviprayuktāś ca saṃskārajātyādayaḥ prāptinirodhāsaṃjñisamāpattayastair eva kuśalamūlādisaṃprayuktai dharmaḥ samupasthāpitāḥ samutthānena kuśalāḥ |  auṣadhapānīyasaṃbhūtadhātrīkṣīravat |  prāptīnāṃ tu visabhāgacittasamutthāpitānāṃ kathaṃ kuśalatvam iti vaktavyam |  tadyathā vicikitsayā kuśalamūlapratisaṃdhānaṃ dhātupratyāgamaparihāṇibhyāṃ ca |  yathā ca kuśalamuktaṃ tato 
釋曰。身業口業。(20)及心不相應諸行。與善根等相應法所發起。(21)由發起故是善。  譬如煮良藥汁所成乳。  諸至(22)得等非同類心所發起。云何是善性。由此義(23)故善。    如所説四種善。 
等起善者。謂身語業不(29)相應行。以是自性及相應善所等起故。  如(71b1)良藥汁所引生乳。  若異類心所起得等云(2)何成善。此義應思。    如説善性四種差別。 
.  .  .  .  . 
         
viparyayeṇākuśalaṃ 
偈曰。翻此四名惡。 
See the full verse quoted previously 
. 
 
kathaṃ kṛtvā | saṃsāraḥ paramārthenākuśalaḥ | sarvaduḥkhapravṛttyātmakatvena paramākṣematvāt |  akuśalamūlāhrīkyānapatrāpyāṇi svabhāvataḥ | tatsaṃprayuktā dharmāḥ saṃprayogataḥ |  tatsamutthāpitāḥ kāyavākkarmajātyādiprāptayaḥ samutthānataḥ vyādhyapathyauṣadhādibhir ūpameyāḥ |  evaṃ tarhi na kiñcitsāsravamavyākṛtaṃ bhaviṣyati kuśalaṃ vā | saṃsārābhyantaratvāt |  paramārthata evam uktaṃ vipākaṃ tu prati yatsāsravaṃ na vyākriyate tadavyākṛtam ity ucyate |  iṣṭavipākaṃ ca kukśalam ity ucyate | yadi tu paramārthenāvyākṛtaṃ mṛgyate tat | 
釋(24)曰。云何名四惡。生死名眞實惡。生一切苦爲(25)體。最極不平安故。譬如有疾。  三惡根及無(26)慚無羞。名自性惡。不觀餘因成故。譬如惡毒。(27)與彼相應諸法由相應故名惡。譬如惡毒雜(28)水。  彼法所發起。身口二業。生等及至得。由(29)發起故名惡。譬如煮惡毒汁所成乳。  若爾無(229a1)一有流法應成無記或成善。皆入生死内故。  (2)如汝所言。實皆如此。若有流法。於果報不可(3)記。説名無記。  若有流法。於可愛果報有記(4)説名善。若眞實無記。必應尋求。 
不(3)善四種與此相違。云何相違。勝義不善。謂生(4)死法。由生死中諸法皆以苦爲自性極不(5)安隱猶如痼疾。  自性不善。謂無慚愧三不善(6)根。由有漏中唯無慚愧及貪瞋等三不善根。(7)不待相應及餘等起。體是不善猶如毒藥。(8)相應不善。謂彼相應。由心心所法要與無慚(9)愧不善根相應。方成不善性。異則不然。如(10)雜毒水。  等起不善。謂身語業不相應行。以(11)是自性相應不善所等起故。如毒藥汁所(12)引生乳。  若爾便無一有漏法是無記或善。皆(13)生死攝故。  若據勝義誠如所言。然於此中(14)約異熟説。諸有漏法若不能記異熟果者(15)立無記名。  於中若能記愛異熟説名爲善(16)故無有過。勝義無記。 
.  .  .  .  .  . 
           
paramāvyākṛte dhruve || 4.9 || 
偈曰。實無(5)記二常。 
See the full verse quoted previously 
. 
 
dve asaṃskṛte niṣparyāyeṇānivṛtāvyākṛte | ākāśamapratisaṃkhyānirodhaś ca |  idaṃ vicāryate |  yadi samutthānavaśātkuśalākuśalatvaṃ kāyavākkarmaṇaḥ kiṃ na mahābhūtānām |  karmaṇi hi kartturabhiprāyo na mahābhūteṣu |  samāhitasyāvijñaptau nāsty abhiprāyo na cāsamāhitaṃ cittaṃ tasyāḥ samutthāpakaṃ visabhāgabhūmikatvād iti kathaṃ tasyāḥ kuśalatvam |  divyayor api vā cakṣuḥśrotrayoḥ kukśalatvaprasaṅgaḥ |  karttavyo ’tra yatnaḥ | yad uktaṃ darśanaprahātavyaṃ cittaṃ vijñapterasamutthāpakam iti |  kiṃ tarhi bhagavatoktaṃ “tato ’pi mithyādṛṣṭermithyāsaṃkalpaḥ prabhavati mithyā vāgmithyākarmānta” mityevamādi |  aviruddhametat | 
釋曰。二種無爲法。非有別方便成(6)無覆無記。謂虚空及非擇滅。  此義應思。  若身(7)口業。由隨發起成善惡性。四大云何。非善惡(8)性。  作者於業中有故意。非於四大。  若爾入定(9)觀人。於無教無故意。非寂靜心。不能發起無(10)教非同類故。云何無教成善。  天耳天眼。應立(11)爲善性。  於中故意所發起故。此中汝應作功(12)力。是汝所説。見諦所滅心。不能發起身口有(13)教業。  此義若爾。云何佛世尊説。從邪見邪(14)覺觀。生邪語邪業等亦爾。  如此等此義不相(15)違。何以故。 
謂二無爲。以太虚空(17)及非擇滅。唯無記性更無異門。  於此應思。  (18)若等起力令身語業成善不善。則諸大種例(19)亦應然。  以作者心本欲起業。非四大種故(20)不成例。  若爾定心隨轉無表。非正在定作(21)意引生。亦非散心加行引發。不同類故。如(22)何成善。  或天眼耳應成善性。  於如是義應(23)設劬勞。如上所言。見所斷惑内門轉故不(24)能發表。  若爾何縁契經中説由邪見故(25)起邪思惟邪語邪業及邪命等。  此不相違。何(26)以故。 
.  .  .  .  .  .  .  .  . 
                 
samutthānaṃ dvidhā hetutatkṣaṇotthānasaṃjñitam | 
偈曰。縁起有二種生因刹那起。 
頌曰(27)等起有二種　因及彼刹那
(28)如次第應知　名轉名隨轉
(29)見斷識唯轉　唯隨轉五識
(71c1)修斷意通二　無漏異熟非
(2)於轉善等性　隨轉各容三
(3)牟尼善必同　無記隨惑善 
. 
 
dvividhaṃ samutthānaṃ hetusamutthānaṃ tatkṣaṇasamutthānaṃ ca | tatraiva kṣaṇe tadbhāvāt | 
(16)釋曰。有教無教縁起有二種。一生因縁起。二(17)共刹那縁起。於一刹那共起故。 
(4)論曰。表無表業等起有二。謂因等起。刹那(5)等起。 
. 
 
pravartakaṃ tayor ādyaṃ dvitīyamanuvartakam || 4.10 || 
偈曰。於二初(18)能生第二隨彼起。 
在先爲因故。彼刹那有故。如次初名(6)轉。第二名隨轉。[See the aslo full verse quoted previously] 
. 
 
hetusamutthānaṃ pravartakamākṣepakatvāt | tatkṣaṇasamutthānamanuvartakaṃ kriyākālānuvartanāt |  kimidānīṃ tasya tasyāṃ kriyāyāṃ sāmarthyam |  tena hi vinā ’sau mṛtasyeva na syād ā kṣiptā ’pi satī |  acittakasya tarhi saṃvarotpattau kathaṃ bhavati |  sphuṭatarā tarhi sacittakasya bhavatītyetatsāmarthyam |  tatra ca 
釋曰。生因縁起者。唯能(19)生能引。未有令有故。共刹那縁起者。唯能隨(20)共生。於事時不相離故。  此心於此事中有何(21)能。  雖先被引。若離此心事則不起。譬如死(22)人。  若爾若人無心。於生無教戒。此心云何有。  (23)若人有心此身口業則明了起。是此心功能。  (24)此中 
謂因等起將作業時。能引(7)發故説名爲轉。刹那等起正作業時。不相(8)離故名爲隨轉。  隨轉於業有何功能。  雖有(9)先因爲能引發。若無隨轉者如死業應無。  (10)若爾無心如何發戒。  諸有心者業起分明故(11)隨轉心於業有用。   
.  .  .  .  .  . 
           
pravartakaṃ dṛṣṭiheyaṃ vijñānam 
偈曰。能生見諦滅意識。 
See the full verse quoted previously 
. 
 
darśanaprahātavyaṃ cittaṃ vijñapteḥ pravartakam |  tatsamutthāpakayorvitarkavicārayornidānabhūtatvāt |  na tvanuvartakam |  bahirmukhacittasya kriyākāle tadabhāvāt |  tatsamutthāpitaṃ ca rūpaṃ darśanaprahātavyaṃ syāt | kiṃ syāt |  abhidharmobādhitaḥ syāt |  vidyā ’vidyābhyāṃ cāvirodhānnāsti rūpaṃ darśanaprahātavyam |  sādhya eṣa pakṣaḥ |  bhūtāny api tarhi darśanaprahātavyāni syuḥ | samānacittotthāpitatvāt |  naivaṃ bhaviṣyati yathā na kuśalākuśalāni bhavanti | athavā punar bhavantu | naivaṃ śakyam |  na hi tāni darśanaprahātavyāni yujyante nāpy aprahātavyāni | kiṃ kāraṇam |  akliṣṭasya dharmasya vidyā ’vidyābhyāmavirodhāt |  ato hetusamutthānamadhikṛtya sūtre paṭhanānnāsti virodhaḥ | 
釋曰。若見諦所(25)應滅心。能爲身口業生因。  何以故。能發起彼(26)覺觀生資糧故。  不能隨起縁。  外門起心事時。(27)此心已無故。  是色若以見諦心爲縁起生。此(28)色亦是見諦滅。斯有何失。  則違阿毘達磨。  彼(29)藏云。與明無明不相違故。無色見諦所滅。  此(229b1)立未成。何以故。  是四大應成見諦滅。同心所(2)起故。  此失不應有。如其非善非惡。若成如此(3)復云何。此亦不可。  何以故。此色無道理成(4)見諦滅。亦不成非所滅。  與明無明不相違故。  (5)是故依生因縁起。於經中説無相違。 
見所斷識於發表中唯(12)能爲轉。  於能起表尋伺生中爲資糧故  (13)不爲隨轉。  於外門心正起業時此無有故。  (14)又見所斷若發表色此色則應是見所斷。若(15)許見斷斯有何失。  是則違越阿毘達磨。  又(16)明無明不相違故。有漏業色非見所斷。  如(17)是道理應更成立。  若爾大種亦應見斷。倶(18)見斷心力所起故。  無如是過失如非善不(19)善。或復許爾理亦無違。不應許然。  以諸(20)大種定非見斷及非所斷。  以一切種不染汚(21)法與明無明不相違故。  彼經但據前因等(22)起而作是説。故不相違。 
.  .  .  .  .  .  .  .  .  .  .  .  . 
                         
ubhayaṃ punaḥ ||
mānasaṃ bhāvanāheyaṃ | 
偈曰。修(6)道滅生隨起具能。 
See the full verse quoted previously 
. 
 
bhāvanāheyaṃ punar manovijñānamubhayaṃ bhavati | pravarttakaṃ cānuvartakaṃ ca | 
釋曰。若修道所滅意識有(7)二種。謂能生及能隨。 
若五識身唯作隨(23)轉。無分別故。外門起故。修斷意識通爲二(24)種。有分別故。外門起故。 
. 
 
pañcakaṃ tv anuvartakam || 4.11 || 
偈曰。五識唯隨起。 
See the full verse quoted previously, and the previous record as well 
. 
 
pañca vijñānakāyā anuvartakā eva | tadidaṃ catuṣkoṭikaṃ bhavati |  pravartakameva darśanaprahātavyaṃ cittam |  anuvartakā eva pañca vijñānakāyāḥ |  ubhayaṃ bhāvanāheyaṃ manovijñānam |  nobhayamanāsravam | kiṃ khalu yathā pravartakaṃ tathaivānuvartakaṃ bhavati |  nāyam ekāntam | 
釋(8)曰。五識無分別故。但與身口業共一刹那起。(9)不能爲引生因。此中有四句。  見諦心但是生(10)因縁起。  五識但是共刹那縁起。  修道所滅意(11)識具二種。  一切無流。無二種如能生縁起。共(12)刹那縁起亦爾不。  此義不定。 
一切無漏異熟生心(25)非轉隨轉。唯在定故。不由加行任運轉故。(26)如是即成四句差別。  有轉非隨轉。謂見所(27)斷心。  有隨轉非轉。謂眼等五識。  有轉亦隨(28)轉。謂修所斷三性意識。  有非轉隨轉。謂諸(29)無漏異熟生心。轉隨轉心定同性不。  此不決(72a1)定。 
.  .  .  .  .  . 
           
pravartake śubhādau hi syāt tridhā ’py anuvartakam | 
偈曰。於能生善(13)等。隨起有三種。 
See the full verse quoted previously 
. 
 
kuśale pravartake kuśalākuśalāvyākṛtamanuvartakaṃ syāt |  evam akuśale cāvyākṛte ca | 
釋曰。生因縁起若善。共刹(14)那縁起。或善惡無記。  生因縁起若惡無記亦(15)爾。 
其事云何。謂前轉心若是善性。後隨轉識(2)通善等三。  不善無記隨轉亦爾。 
.  . 
   
tulyaṃ muneḥ 
偈曰。於佛等或善。 
See the full verse quoted previously 
. 
 
buddhasya tu bhagavatastulyaṃ pravartakenānuvartakam | kuśale kuśalamavyākṛte cāvyākṛtam | 
釋曰。於佛世尊一人。(16)生因縁起共刹那縁起。此二必同。若善同善。(17)若無記同無記。 
唯牟尼尊轉(3)隨轉識多分同性少有不同。謂轉若善心隨(4)轉亦善。轉心若無記隨轉亦然。 
. 
 
śubhaṃ yāvat 
See the full verse quoted previously 
See the full verse quoted previously 
. 
 
kuśalaṃ vā bhavaty anuvartakam avyākṛte ’pi pravartake |  na tu kadācit kuślaṃ pravartakamanuvartakaṃ cāvyākṛtaṃ bhavati |  āmnāyamānā hi buddhānāṃ deśaneti |  nāsti buddhānām avyākṛtaṃ cittam iti nikāyāntarīyāḥ |  kuśalaikatānā hi buddhānāṃ saṃtatayo nityaṃ samāhitatvāt |  uktaṃ hi sūtre 
或善者。有時生因縁起無記。(18)共刹那縁起或善。  無時生因縁起是善。共刹(19)那縁起是無記。  何以故。諸佛正説。無時萎歇。  (20)餘部師説。諸佛世尊。無無記心。何以故。  佛(21)世尊相續。一向自性是善。恒寂靜故。  於經中(22)説 
而或有時善(5)隨無記轉。  曾無無記爲善隨轉時。  以佛世(6)尊於説法等心或増長無萎歇故。  有餘部(7)説。諸佛世尊常在定故。  心唯是善無無記(8)心。  故契經説 
.  .  .  .  .  . 
           
“caran samāhito nāgastiṣṭhannāgaḥ samāhitaḥ |
svapan samāhito nāgo niṣaṇṇo ’pi samāhita” iti | 
(23)那伽行寂靜　那伽倚寂靜
(24)那伽臥寂靜　那伽坐寂靜 
(9)那伽行在定　那伽住在定
(10)那伽坐在定　那伽臥在定 
. 
 
anicchayā ’sya cittasyāvisaraṇādevam uktaṃ na tu na santyavyākṛtāni vipākajairyā pathikanirmāṇacittāni buddhānām iti vaibhāṣikāḥ |  mānasaṃ bhāvanāheyaṃ pravartakaṃ cānuvartakaṃ cetyuktam |  tatkuśalākuśalāvyākṛtaṃ sarvaṃ veditavyam | 
(25)若不由諸佛意欲。餘心不起故。故説如此。(26)非有如來無記心。謂果報威儀變化心。毘婆(27)沙師説如此。  前已説。若修道所滅意識。能作(28)生因縁起。及作共刹那縁起。  應知此一切善(29)惡無記。 
(11)毘婆沙師作如是釋。此顯佛意。若不樂散(12)心則於四威儀能常在定。然於餘位非(13)無威儀及異熟生通果心起。    No chinese 
.  .  . 
     
nobhayaṃ tu vipāpkajam || 4.12 || 
偈曰。果報生無二。 
 
. 
 
vipākajaṃ tu cittaṃ naiva pravartakaṃ nānuvartakaṃ nirabhisaṃskāravāhitvāt |  kimidānīṃ yathā pravartakaṃ tathā vijñaptir āhosvidyathā ’nuvartakam |  kiṃ cātaḥ |  yathā pravartakaṃ cet |  ihāpi nivṛtāvyākṛtā vijñaptiḥ prāpnoti |  satkāyāntagrāhadṛṣṭipravartitatvāt |  na vā sarvaṃ darśanaprahātavyaṃ pravartakam iti viśeṣaṇaṃ vaktavyam |  yathānuvartakaṃ cet akukśalāvyākṛtacittasya prātimokṣavijñaptiḥ kuśalā na prāpnoti |  yathā pravartakaṃ tathā vijñaptir natu yathā darśanaprahātavyam |  bhāvanā heyāntaritatvāt |  yadi nānuvartakavaśādvijñapteḥ kuśalāditvaṃ na tarhīdaṃ vaktavyam |  hetusamutthānaṃ saṃdhāyoktaṃ sūtre na tatkṣaṇasamutthānam |  ato nāstīha nivṛtāvyākṛtā vijñaptir iti |  evaṃ vaktavyam | anyavyavahitaṃ hetusamutthānaṃ saṃdhāyoktam iti |  avasitaḥ prasaṅgaḥ | 
釋曰。若果報心。(229c1)不能作生因縁起。亦不能作共刹那縁起。不(2)由功用生及起相續故。  今爲如能生縁起身(3)口業生。爲如共刹那縁起。  若爾何有。  若如能(4)生。  於欲界中應有有覆無記有教業。  身見邊(5)見所生起故。  若爾一切見諦惑。亦無但能生(6)此中應説差別道理。  若如共刹那。若人起惡(7)心或無記心有教。波羅提木叉不應成善。  如(8)能生有教亦爾。不如見諦所滅。  修道所滅心(9)爲隔故。  若不由隨共刹那縁起。判有教善惡(10)等。不應説如此。  於經中佛世尊依生因縁起(11)説。非依共刹那縁起説。  是故於欲界無有覆(12)無記有教業。  若爾應説。如此依別法所攝生(13)因縁起説。  此諍已竟。 
  諸有表業成善(14)等性。爲如轉心。爲如隨轉。  設爾何失。  若如(15)轉者。  則欲界中應有有覆無記表業。  身見邊(16)見能爲轉故。  或應簡別非一切種見所斷(17)心皆能爲轉。  若如隨轉惡無記心倶得別解(18)脱表應非善性。於此徴難應設劬勞。  應(19)言如轉心表成善等性。然非如彼見斷轉(20)心。  修斷轉心爲間隔故。  若表不由隨轉心(21)力成善等者。則不應言  彼經但據前因等(22)起非據刹那。  故欲界中定無有覆無記表(23)業。  但應説言。彼經唯據餘心所間因等起(24)説故。見斷心雖能爲轉。而於欲界定無有(25)覆無記表業(26)阿毘達磨倶舍論卷第十三(27)(28)(29)(72b1)(2)(3)阿毘達磨倶舍論卷第十四(4)　　尊者世親造(5)　三藏法師玄奘奉　　詔譯　(6)　　分別業品第四之二(7)  傍論已了。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                             
sā tu pūrvoktā | 
如前所説。有二種無(14)教。 
復應辯前表無表相。 
. 
 
avijñaptis tridhā jñeyā saṃvarāsaṃvaretarā | 
今説偈曰。無教應知三。護不護異二。 
頌曰(8)無表三律儀　不律儀非二 
. 
 
saṃvaraś cāsaṃvaraś ca | tābhyāṃ cetaro naivasaṃvaro nāsaṃvaraḥ |  dauḥśīlyaprasarasya saṃvaraṇaṃ saṃrodhaḥ saṃvaraḥ |  tatra punaḥ 
釋(15)曰。此無教。一名護。二名不護。三異此二。謂(16)非護非非護。  能遮能滅破戒相續。故説名護。   
(9)論曰。此中無表略説有三。一者律儀。二不(10)律儀。三者非二謂非律儀非不律儀。  能遮(11)能滅惡戒相續故名律儀。如是律儀差別(12)有幾。   
.  .  . 
     
saṃvaraḥ prātimokṣākhyo dhyānajo ’nāsravastathā || 4.13 || 
(17)偈曰。護波羅提木叉。定生及無流。 
頌曰(13)律儀別解脱　靜慮及道生 
. 
 
trividhaḥ saṃvaraḥ | prātimokṣasaṃvara ihatyānāṃ kāmāvacaraṃ śīlam |  dhyānasaṃvaro rūpāvacaraṃ śīlam |  anāsravasaṃvaro ’nāsravaṃ śīlam | tatra punaḥ 
釋曰。此(18)護有三品。波羅提木叉護者。若生此界。謂欲(19)界戒。  定護者。謂色界戒。  無流護者。謂無流(20)戒。 
(14)論曰。律儀差別略有三種。一別解脱律儀。謂(15)欲纒戒。  二靜慮生律儀。謂色纒戒。  三道生律(16)儀。謂無漏戒。初律儀相差別云何。 
.  .  . 
     
aṣṭadhā prātimokṣākhyaḥ 
偈曰。木叉戒八種。 
頌曰(17)初律儀八種　實體唯有四
(18)形轉名異故　各別不相違 
. 
 
bhikṣusaṃvaro bhikṣuṇīsaṃvaraḥ śikṣamāṇāsaṃvara śrāmaṇerasaṃvaraḥ śrāmaṇerīsaṃvaraḥ upāsakasaṃvara upāsikāsaṃvara upavāsasaṃvaraś ca |  eṣo ’ṣṭavidhasaṃvaraḥ prātimokṣasaṃvara ityākhyāyate |  nāmata eṣo ’ṣṭavidhaḥ | 
釋曰。何者爲八。比丘(21)戒。比丘尼戒。式叉摩那戒。沙彌戒。沙彌尼(22)戒。優婆塞戒。優婆夷戒。優波婆娑戒。  此八(23)種護説名波羅提木叉戒。  由名此護有八。若(24)約實物其數云何。 
(19)論曰。別解脱律儀相差別有八。一苾芻律儀。(20)二苾芻尼律儀。三正學律儀。四勤策律儀。五(21)勤策女律儀。六近事律儀。七近事女律儀。八(22)近住律儀。  如是八種律儀相差別。總名第一(23)別解脱律儀。  雖有八名 
.  .  . 
     
dravyatas tu caturvidhaḥ | 
偈曰。由實物有四。 
實體唯四。[See also the full verse quoted previously] 
. 
 
bhikṣusaṃvaraḥ śramaṇerasaṃvara upāsakasaṃvara upavāsasaṃvaraś ca |  ityeṣa caturvidhaḥ prātimokṣasaṃvarastu dravyataḥ |  pratiniyatalakṣaṇatvāt |  bhikṣusaṃvarādbhikṣuṇīsaṃvaro nānyaḥ śrāmaṇerasaṃvarāc ca śikṣamāṇāśrāmaṇerīsaṃvarau |  upāsakasaṃvarādupāsikāsaṃvaro nānyaḥ |  kathaṃ jñāyate | 
釋曰。(25)四者謂比丘戒。沙彌戒。優婆塞戒。優波婆娑(26)戒。此波羅提木叉護。  若約實物唯有此四。  (27)體相定同故。  比丘尼戒與比丘戒不異。式叉(28)摩那戒沙彌尼戒與沙彌戒不異。  優婆夷戒(29)與優婆塞戒不異。  何以知然。 
一苾芻(24)律儀。二勤策律儀。三近事律儀。四近住律儀。  (25)唯此四種別解律儀皆有體實。  相各別故。  (26)所以者何。離苾芻律儀。無別苾芻尼律(27)儀。離勤策律儀無別正學勤策女律(28)儀。  離近事律儀無別近事女律儀。  云何(29)知然。 
.  .  .  .  .  . 
           
liṅgato nāmasaṃcārāt 
偈曰。由根名異(230a1)故。 
由形改轉。體雖無捨得而名有異(72c1)故。[See also the full verse quoted previously] 
. 
 
liṅgam iti vyañjanasyākhyā yena strīpuruṣau liṅgyete |  liṅgato hi bhikṣubhikṣuṇyādīnāṃ nāma saṃcāro bhavati |  kathaṃ kṛtvā |  parivṛtte hi vyañjane bhikṣur bhikṣuṇīty ucyate bhikṣuṇī ca punar bhikṣuḥ |  śrāmaṇerīty ucyate śrāmaṇerī ca punaḥ śikṣamāṇā ca śrāmaṇeraḥ |  upāsaka upāsikety ucyate upāsikā ca punar ūpāsaka iti |  na ca vyañjanaparivṛttau pūrvasaṃvaratyāge kāraṇam asti nāpy apūrvasaṃvarapratilambhe |  tasmād abhinna eṣāṃ caturṇā saṃvarāṇāṃ tribhyaḥ svabhāvaḥ |  ya upāsakasaṃvarācchrāmaṇerasaṃvaraṃ samādatte tasmāc ca punar bhikṣusaṃvaraṃ kiṃ te saṃvarā virativṛddhiyogādanyo ’nya ucyante pañcadaśa viṃśativat dīnāraśateravacca āhosvit pṛthageva te sakalā jāyante |  āha | 
釋曰。根者是相。能別男女異故。  由此根(2)故。比丘比丘尼等立有別名。  云何如此。  若轉(3)根比丘成比丘尼。比丘尼成比丘。  沙彌成(4)沙彌尼。若沙彌尼式叉摩那成沙彌。  優婆(5)塞成優婆夷。優婆夷成優婆塞。  於轉根時(6)無有因縁。爲捨前戒。無有因縁。更得新戒。  是(7)故四種護體性不異於三。  若人從優婆塞戒(8)受沙彌戒。從沙彌戒受比丘戒。爲此護由遠(9)離増長故。説各各不同。譬如五十二十。及如(10)陀那羅婆底羅等。爲諸護各各具生。  NO Chinese 
形謂形相。即男女根。由此二根男女形(2)別。  但由形轉令諸律儀名爲苾芻苾芻尼(3)等。    謂轉根位令本苾芻律儀名苾芻尼律(4)儀。或苾芻尼律儀名苾芻律儀。  令本勤策律(5)儀名勤策女律儀。或勤策女律儀及正學律(6)儀名勤策律儀。  令本近事律儀名近事女律(7)儀。或近事女律儀名近事律儀。  非轉根位(8)有捨先得得先未得律儀因縁。  故四律儀(9)非異三體。  若從近事律儀受勤策律儀。復(10)從勤策律儀受苾芻律儀。此三律儀爲由(11)増足遠離方便立別別名。如隻雙金錢及(12)五十二十。爲體各別具足頓生。   
.  .  .  .  .  .  .  .  .  . 
                   
pṛthak 
偈曰。彼(11)各。 
See the full verse quoted previously 
. 
 
avyāmiśrā eva te pṛthaglakṣaṇā upajāyante |  triṣu saṃvareṣu tisraḥ prāṇātipātaviratayo yāvanmadyapānaviratayaḥ |  evaṃ śeṣāḥ | ko nu tāsāṃ viśeṣaḥ |  nidānaviśeṣādviśeṣaḥ |  kathaṃ kṛtvā |  yathā yathā hi vahutarāṇi śikṣāpadāni samāditsate tathā tathā bahutarebhyo maddapramādapadebhyo nivartamāno bahutarebhyaḥ prāṇātipātādīnāṃ nidānebhyo nivartate viratīnāṃ ca nidāneṣu pravartata iti nidānaviśeṣādviratīnāṃ viśeṣaḥ |  evaṃ cāsati bhikṣusaṃvaraṃ pratyācakṣāṇastrīn api saṃvarānvijahyāddayor api tatrāntarbhāvāt |  na caitadiṣṭam | tasmāt pṛthageva te saṃvarāḥ | 
釋曰。此三種戒不相雜。各有別相生起。  (12)於三戒中有三種離殺生護。乃至三種離飮(13)酒護。  所餘亦爾。三種遠離有何差別。  由縁(14)起異故。遠離有差別。    如如求欲受持多種學(15)處。如此如此。遠離醉亂放逸處。能遠離最多(16)殺生等因縁。於遠離縁起恒能得住。是故由(17)縁起異。遠離有差別。  若無如此義。若人捨比(18)丘戒。應即捨三戒。前二入第三。  攝故此義(19)非所許。是故三護各有別體。 
三種律儀體(13)不相雜。其相各別具足頓生。  三律儀中具(14)三離殺。乃至具足三離飮酒。  餘數多少隨其(15)所應。既爾相望同類何別。  由因縁別相望有(16)異。  其事云何。  如如求受多種學處。如是如(17)是。能離多種憍逸處時。即離衆多殺等縁(18)起。以諸遠離依因縁發故。因縁別遠離有(19)異。  若無此事捨苾芻律儀。爾時則應三律(20)儀皆捨。前二攝在後一中故。  既不許然。故(21)三各別。 
.  .  .  .  .  .  .  . 
               
te cāvirodhinaḥ || 4.14 || 
偈曰。不相違。 
See the full verse quoted previously 
. 
 
te ca trayo ’pi saha vartante | nottarasaṃvarasamādānāt purvakasya tyāgaḥ |  mā bhūt bhikṣusaṃvaraparityāgādanupāsaka eveti |  kathaṃ cāyam upāsako bhavati katham upavāsastho yāvat bhikṣuḥ | 
釋(20)曰。此三共生。不由受後護棄捨前護。  何以(21)故。勿由捨比丘所受護。即非優婆塞。  云何成(22)優婆塞。云何成優波婆娑。乃至云何成比丘。 
然此三種互不相違。於一身中倶時(22)而轉。  非由受後捨前律儀。勿捨苾芻戒(23)便非近事等。  近事近住勤策苾芻四種律儀(24)云何安立。 
.  .  . 
     
pañcāṣṭadaśasarvebhyo varjyebhyo viratigrahāt |
upāsakopavāsasthaśramaṇoddeśabhikṣutā || 4.15 || 
(23)偈曰。五八十一切。惡處受離故。優婆塞布薩。(24)沙彌及比丘。 
頌曰(25)受離五八十　一切所應離
(26)立近事近住　勤策及苾芻 
. 
 
yathāsaṃkhyam anudeśo veditavyaḥ |  pañccabhyo varjanīyebhyo dharmebhyo viratisamādānādupāsakasaṃvarastho bhavati |  prāṇātipātādadattādānātkāmamithyācārāt mṛṣāvādātsurāmaireyamadyapānāc ca |  aṣṭābhyo viratisamādānādupavāsasthaḥ |  prāṇātipātādattādānābrahmacaryamṛṣāvādamadyapānebhyo gandhamālyavilepananṛtyagītavāditrāduccaśayanamahāśayanādakālabhojanāc ca |  daśabhyo viratisamādānācchrāmaṇero bhavati |  ebhya eva jātarūparajatapratigrahāc ca |  nṛtyagitavāditragandhamālyavilepanaṃ cātra dvayīkṛtya daśa bhavanti |  sarvebhya eva varjanīyebhyaḥ kāyavākkarmabhyaḥ viratisamādānāt bhikṣur ity ucyate |  sa eṣa prātimokṣasaṃvaraḥ | 
釋曰。此説應知如次第。  於五(25)種所應遠離法。受持遠離故。是人即住優婆(26)塞護。  五所應遠離者。謂殺生不與取邪婬行(27)妄語飮酒類醉處。  於八種所應遠離法。受持(28)遠離故。是人即住優波婆娑護。  八所應遠離(29)者。謂殺生不與取非梵行妄語令醉飮。著香(230b1)花觀聽舞歌等眠坐高勝臥處非時食。  於十(2)種所應遠離。法受持遠離故。是人即住沙彌(3)護。  十所應遠離者。是前所説八。又受畜金銀(4)等著香花觀聽舞歌等。分爲二故成十。  See the previous record  一切(5)所應遠離身口二業。由受持遠離故。是人即(6)住比丘護。  此波羅提木叉戒。 
(27)論曰。應知此中如數次第。  依四遠離立四(28)律儀。謂受離五所應遠離。安立第一近事(29)律儀。  何等名爲五所應離。一者殺生。二不與(73a1)取。三欲邪行。四虚誑語。五飮諸酒。  若受離(2)八所應遠離。安立第二近住律儀。  何等名(3)爲八所應離。一者殺生。二不與取。三非梵行。(4)四虚誑語。五飮諸酒。六塗飾香鬘舞歌觀聽。(5)七眠坐高廣嚴麗床座。八食非時食。  若受離(6)十所應遠離。安立第三勤策律儀。  何等名(7)爲十所應離。謂於前八塗飾香鬘舞歌觀聽(8)開爲二種。復加受畜金銀等寶以爲第十。  See the previous record  (9)若受離一切應離身語業。安立第四苾芻(10)律儀。  別解律儀名差別者。 
.  .  .  .  .  .  .  .  .  . 
                   
śīlaṃ sucaritaṃ karma saṃvaraś cocyate 
偈曰。尸羅善行(7)業。或説守護等。 
頌曰(11)倶得名尸羅　妙行業律儀
(12)唯初表無表　名別解業道 
. 
 
viṣamakarmaṇāṃ viratisamādānācchīlam | śītalatvād iti niruktiḥ | 
釋曰。能平不平等事故名尸(8)羅。若依尼六多論。由冷故名尸羅。 
(13)論曰。能平險業故名尸羅。訓釋詞者。謂清(14)涼故。 
. 
 
“sukhaśīlasamādānaṃ kāyo na paridahyata” iti 
如佛説(9)偈(10)受持戒最樂　名色無燒熱 
如伽他言。受持戒樂。身無熱惱故(15)名尸羅。 
. 
 
gāthāvacanāt | vidvatpraśastatvāt sucaritam | kriyāsvabhāvatvāt karma |  nanu cāvijñaptirakriyety ucyate |  sā kathaṃ kriyā bhāti |  na kurvanti tayā samāttayā lajjinaḥ pāpamityakriyety ucyate |  sāpi tu vijñapticittābhyāṃ kriyata iti kriyā bhavati |  kriyāhetutvāt kriyāphalatvāccetyapare | saṃvara iti kāyavācoḥ saṃvaraṇāt |  evaṃ tāvad aviśeṣeṇa prātimokṣasaṃvaraḥ saṃśabdyate | 
(11)聰慧人所稱讃故名善行。所造爲性故名業。  (12)於前爲不説耶。無教者稱無作。  云何名業。  由(13)善受此有慚羞人。約惡法説名無作。  此故意(14)教業所作故説名業。  餘師説。是業因業果。故(15)説名業。  如此由通義。立波羅提木叉護等別(16)名。 
智者稱揚故名妙行。所作自體故名(16)爲業。  豈不無表亦名不作。  如何今説所作(17)自體。  有慚恥者受無表力不造衆惡故名(18)不作。  表思所造得所作名。  有餘釋言。是作因(19)故。是作果故。名作無失。能防身語故名律(20)儀。  如是應知。別解脱戒通初後位無差(21)別名。 
.  .  .  .  .  .  . 
             
punaḥ |
ādye vijñaptyavijñaptī prātimokṣakiyāpathaḥ || 4.16 || 
復次偈曰。初有教無教。波木叉業道。 
See the full verse quoted previously 
. 
 
saṃvarasamādānasya prathame vijñaptyavijñaptī prātimokṣa ity ucyate |  pāpasya tena prātimokṣaṇādutsarjanād ity arthaḥ |  svārthe vṛddhividhānādvaikṛtavaiśasavat |  prātimokṣasaṃvara ity api kāyavāksaṃvaraṇāt karmapatha ity ucyate |  maulasaṃgṛhītatvāt |  dvitīyādiṣu kṣaṇeṣui prātimokṣasaṃvara eva na prātimokṣaḥ |  pṛṣṭhaṃ ca na maulaḥ karmapathaḥ | 
釋(17)曰。若人正善受戒。初刹那有教無教。説名(18)波羅提木叉。  能受者因此解脱衆惡故。解脱(19)者棄捨爲義。  See the previous record  此亦名波羅提木叉護。從初乃(20)至後時。皆能遮防身口惡業故。  See the previous record  從第二刹那(21)以去。但名波羅提木叉護。不得名波羅提木(22)叉。  根本業名波羅提木叉。非後分業。業道亦(23)爾。 
唯初刹那表及無表得別解脱及業道(22)名。謂受戒時初表無表。  別別棄捨種種惡(23)故。依初別捨義  See the previous record  立別解脱名。即於爾時所(24)作究竟。依業暢義立業道名。故初刹那名(25)別解脱。亦得名曰別解律儀。  亦得名爲根(26)本業道。  從第二念乃至未捨不名別解脱(27)名別解律儀。  不名業道名爲後起。 
.  .  .  .  .  .  . 
             
athaiṣāṃ saṃvarāṇāṃ kena kaḥ samanvāgataḥ | 
復次如此等護。何護何人互相應。 
誰成就(28)何律儀。 
. 
 
prātimokṣānvitā aṣṭau 
偈曰。(24)應波木叉八。 
頌曰(29)八成別解脱　得靜慮聖者
(73b1)成靜慮道生　後二隨心轉 
. 
 
prātimokṣasaṃvareṇāṣṭau nikāyāḥ samanvāgatā bhikṣur bhikṣuṇī yāvad upavāsastho ’ṣṭamaḥ |  kiṃ khalu bāhyakānāṃ samādānaśīlaṃ nāsti | asti natu prātimokṣasaṃvaraḥ |  kiṃ kāraṇam |  na hi tadatyantaṃ pāpasya pratimokṣaṇāya saṃvartate | bhavasaṃniśritatvāt | 
釋曰。與波羅提木叉護相應(25)有八部。謂比丘比丘尼。乃至優波婆娑住爲(26)第八。  外道爲無所受戒耶。有戒非波羅提木(27)叉護。  何以故。  彼戒非一向爲解脱衆惡起。愛(28)著三有故 
(2)論曰。八衆皆成就別解脱律儀。謂從苾芻(3)乃至近住。  外道無有所受戒耶。雖有不名(4)別解脱戒。    由彼所受無有功能永脱諸惡(5)依著有故。 
.  .  .  . 
       
dhyānajena tadanvitaḥ | 
偈曰。定生護得定。 
See the full verse quoted previously 
. 
 
dhyānāddhyāne vā jāto dhyānajaḥ | yo dhyānena samanvāgataḥ so ’vaśyaṃ dhyānasaṃvareṇa |  sāmantakamapyatra dhyānaṃ kṛtvocyate | yathā grāmasāmantakam api grāma ity ucyate |  astyasmin grāme śāleyaṃ kṣetramasti vraiheyam iti | 
釋曰。從定生於(29)定生。是護名定生護。若人與定相應。是人必(230c1)與定生護相應。  此中近分定。立爲定故説定(2)生。譬如郭邑近處亦名郭邑。如世言。  於此郭(3)邑有舍利田。有餘穀田。 
靜慮生者。謂此律儀從靜慮生。(6)或依靜慮。若得靜慮者定成此律儀。  諸靜(7)慮邊亦名靜慮。如近村邑得村邑名故。有(8)説言  於此村邑有稻田等。此亦應然。 
.  .  . 
     
anāsraveṇāryasattvāḥ 
偈曰。無流護聖人。 
See the full verse quoted previously 
. 
 
āryapudgalā anāsraveṇa saṃvareṇa samanvāgatāḥ | te punaḥ śaikṣāśaikṣāḥ |  yad uktaṃ “sahabhūhetāvucyamāne dvau saṃvarau cittānuvartināv” iti |  katamo tau | eṣām eva trayāṇām 
(4)釋曰。一切聖人與無流護相應。聖人謂有學(5)無學。  於前倶有因中。已説二護隨心生滅。  於(6)彼説何。二護於三中。 
道生(9)律儀聖者成就。此復有二。謂學無學。  於前(10)分別倶有因中説二律儀是隨心轉。  於此(11)三内其二者何。 
.  .  . 
     
antyau cittānuvartinau || 4.17 || 
偈曰。後二隨心起。 
See the full verse quoted previously 
. 
 
dhyānasaṃvaro ’nāsravasaṃvaraś ca | na prātimokṣasaṃvaraḥ | kiṃ kāraṇam |  anyacittācittakasyāpyanuvṛtteḥ |  punas tāveva dhyānānāsravasaṃvarau prahāṇasaṃvarākhyāṃ labhete |  kasyāmavasthāyām ity āha 
釋(7)曰。定護無流護。隨心生住滅。波羅提木叉護(8)則不爾。何以故。  若異縁心人。此亦得生。後(9)二不爾。  復次此二或名滅護。  此名在何位。 
謂靜慮生及道生二。非別解(12)脱。所以者何。  異心無心亦恒轉故。  靜慮無漏(13)二種律儀。亦名斷律儀。  依何位建立。 
.  .  .  . 
       
anāgamye prahāṇākhyau tāvān antaryamārgajau | 
偈(10)曰。於未來二滅。九次第道生。 
頌曰(14)未至九無間　倶生二名斷 
. 
 
anāgamye tau dhyānānāsravasaṃvarau navasvānantaryamārgeṣu prahāṇasaṃvarāvityucyete |  tābhyāṃ dauḥśīlyasya tatsamutthāpakānāṃ ca kleśānāṃ prahāṇāt |  ata eva syād dhyānasaṃvaro na prahāṇasaṃvara iti catuṣkoṭikaṃ kriyate ||  prathamā koṭiranāgamyānantaryamārgavarjyaḥ sāsravo dhyānasaṃvaraḥ |  dvitīyā anāgamyānantaryamārgeṣv anāsravaḥ |  tṛtīyā anāgamyānantaryamārgeṣu sāsravaḥ |  caturthī anāgamyānantaryamārgavarjyo ’nāsravasaṃvaraḥ |  evaṃ syād anāsravasaṃvaro na prahāṇasaṃvara iti catuṣkoṭikaṃ yathāyogaṃ veditavyam |  yat tarhi bhagavatoktaṃ 
釋曰。於未來(11)定中定護無流護。若在九次第道中説名滅(12)護。  何以故。此二能滅破戒。及能滅發起破(13)戒諸惑故。  是故有定護非滅護。此有四句。  第(14)一句者。除未來定。及無間道有流定護。  第二(15)句者。非至定及無間道無流護。  第三句者。非(16)至定及無間道有流護。  第四句者。除非至定(17)及無間道無流護。  如此有無流護非滅護。亦(18)有四句。如理應知。  若爾佛世尊所説偈 
(15)論曰。未至定中九無間道。倶生靜慮無漏律(16)儀。  以能永斷欲纒惡戒及能起惑。名斷律(17)儀。  由此或有靜慮律儀非斷律儀。應作四(18)句。  第一句者。除未至定九無間道有漏律儀。(19)所餘有漏靜慮律儀。  第二句者。依未至定九(20)無間道無漏律儀。  第三句者。依未至定九無(21)間道有漏律儀。  第四句者。除未至定九無間(22)道無漏律儀所餘一切無漏律儀。  如是或有(23)無漏律儀非斷律儀。應作四句。准前四句(24)如應當知。  若爾世尊所説略戒 
.  .  .  .  .  .  .  .  . 
                 
“kāyena saṃvaraḥ sādhu sādhu vācā ’tha saṃvaraḥ |
manasā saṃvaraḥ sādhu sādhu sarvatra saṃvaraḥ | iti | 
(19)由身護善哉　口護亦善哉
(20)依意護善哉　一切護善哉 
(25)身律儀善哉　善哉語律儀
(26)意律儀善哉　善哉遍律儀 
. 
 
yac coktaṃ “cakṣurindriyeṇa saṃvarasaṃvṛto viharatīti” |  etau manaindriyasaṃvarau kiṃsvabhāvau |  naitāvavijñaptiśīlasvabhāvau | kiṃ tarhi | 
(21)復有別説。比丘眼根善護所守護住。  此意護(22)根護自性云何。  此二非無教戒性。云何。 
(27)又契經説。應善守護應善安住眼根律儀。  (28)此意根律儀以何爲自性。  此二自性非無表(29)色。若爾是何。 
.  .  . 
     
saṃprajñānasmṛtī dve tu manaindriyasaṃvarau || 4.18 || 
偈曰。(23)合善慧正念。各説意根護。 
頌曰(73c1)　　　　正知正念合　名意根律儀 
. 
 
pratyekaṃ dvisvabhāvajñapanārthaṃ punar dvigrahaṇaṃ mā yathāsaṃkhyaṃ vijñāyīti manaḥsaṃvaro ’pi smṛtisaṃprajñānasvabhāva iti |  indriyasaṃvaro ’pi | 
釋曰。爲顯二護各(24)具二性故。合離説欲顯次第。意護以善慧正(25)念爲性。  根護亦爾。 
(2)論曰。爲顯如是二種律儀倶以正知正念(3)爲體故。列名已復説合言。謂意律儀慧念(4)爲體。  即合二種爲根律儀。故離合言顯勿(5)如次。 
.  . 
   
idaṃ vicāryate |  kaḥ katamayā vijñaptyā ’vijñaptyā vā kiyantaṃ kālaṃ samanvāgata iti |  tatra 
此義今應思。  何人與何有(26)教無教。幾時得相應。  此中 
今應思擇。  表及無表誰成就何。齊(6)何時分。且辯成無表律儀不律儀。   
.  .  . 
     
prātimmokṣasthito nityamatyāgādvartamānayā |
avijñaptyā ’nvitaḥ 
偈曰。若住波木(27)叉。與現應至捨。與無教相應。 
頌曰(7)住別解無表　未捨恒成現
(8)刹那後成過　不律儀亦然
(9)得靜慮律儀　恒成就過未
(10)聖初除過去　住定道成中 
. 
 
yaḥ prātimokṣāsaṃvarasthaḥ pudgala uktaḥ sa yāvat tāmavijñaptir na tyajati tāvat tayā vartamānayā nityaṃ samanvāgataḥ | 
釋曰。若人住波(28)羅提木叉護。乃至未捨無教。於中間恒與現(29)世無教相應。 
(11)論曰。住別解脱補特伽羅。未捨以來恒成(12)現世。此別解脱律儀無表。 
. 
 
pūrvāt kṣaṇādūrdhvamatītayā || 4.19 || 
偈曰。前念後與過。 
See the full verse quoted previously 
. 
 
209,11] prathamāt kṣaṇādūrdhvamatītayā ’pi samanvāgataḥ |  atyāgāditi sarvatrādhikṛtaṃ veditavyam |  yathā prātimokṣasaṃvarastha uktaḥ 
釋曰。從初(231a1)刹那後。與過去無教亦得相應。  乃至棄捨。此(2)句應知一切處  如説。住波羅提木叉護人。 
初刹那後亦成過(13)去。前未捨言遍流至後。  無散無表有成未(14)來。不隨心色勢微劣故。  如説安住別解律(15)儀。 
.  .  . 
     
tathaivāsaṃvarastho ’pi 
偈(3)曰。住不護亦爾。 
See the full verse quoted previously 
. 
 
asaṃvarastho ’pi yāvad asaṃvaraṃ na tyajati tāvannityamavijñaptyā vartamānayā samanvāgataḥ |  kṣaṇādūrdhvamatītayā ’pi | 
釋曰。若人住於不護。乃至(4)未捨不護。於中恒與現世不護無教相應。  從(5)初刹那後。亦與過去相應。 
住不律儀應知亦爾。謂至未捨惡戒(16)以來恒成現世。  惡戒無表初刹那後亦成過(17)去。 
.  . 
   
dhyānasaṃvaravān sadā |
atītājātayā 
偈曰。有定護相(6)應。與過去未來。 
See the full verse quoted previously 
. 
 
dhyānasaṃvarasya lābhī nityamatītānāgatābhyāmavijñaptibhyāṃ samanvāgataḥ ātyāgāt |  prathame hi kṣaṇe sa janmāntaratyaktaṃ dhyānasaṃvaramatītaṃ labhate | 
釋曰。若得定生護。恒與過(7)去未來無教相應。乃至未棄捨。  何以故。若過(8)去生中。所棄捨過去定生護。於初刹那中即(9)得。 
諸有獲得靜慮律儀。乃至未捨恒成過(18)未。  餘生所失過去定律儀。今初刹那必還得(19)彼故。 
.  . 
   
āryastu prathame nābhyatītayā || 4.20 || 
偈曰。聖初非與過。 
See the full verse quoted previously 
. 
 
āryastu pudgalo ’pyevamanāsravyā | ayaṃ tu viśeṣaḥ |  sa prathame kṣaṇe nātītayā samanvāgato mārgasya pūrvamanutpāditatvāt | 
釋曰。若聖人與無流(10)護亦爾。此是聖人差別。  謂若初得無流護。則(11)不與過去相應。於前世未曾得無流道故。 
一切聖者無漏律儀。過去未來亦恒成(20)就。有差別者。  謂初刹那必成未來非成過(21)去。此類聖道先未起故。 
.  . 
   
samāhitāryamārgasthau tau yuktau vartamānayā | 
偈(12)曰。住定及聖道。與現世相應。 
See the full verse quoted previously 
. 
 
tau dhyānānāsravasaṃvarānvitau samāhitaryamārgasamāpannau vartamānayā avijñaptyā samanvāgatau yathākramaṃ na tu vyutthitau |  saṃvarāsaṃvarasthānāṃ tāvad eṣa vṛttāntaḥ | 
釋曰。若人與(13)定護無流護相應。若入定觀及聖道觀。是人(14)次第與現世無教相應。若出觀則不爾。  若人(15)住於護不護。此事已説。 
若有現住靜慮彼(22)道。如次成現在靜慮道律儀。非出觀時有(23)成現在。  已辯安住善惡律儀。 
.  . 
   
athedānīṃ madhyasthasya | 
若約中住人云何。 
住中云何。 
. 
 
madhyasthasyāsti ced ādau madhyayā 
偈(16)曰。中住若有二初中。 
頌(24)曰(25)住中有無表　初成中後二 
. 
 
yo naiva saṃvare nāsaṃvare sthitaḥ sa madhyasthaḥ |  tasya nāvaśyamavijñaptirasti |  yasya tvasti dauḥśīlyaśīlāṅgādisaṃgṛhītā sa ādau madhyayā samanvāgataḥ |  vartamānā hy avijñaptiratītānāgatayor madhyād 
釋曰。若人不住於護(17)不護。説此人名中住。  此人不必定有無教。  若(18)有惡戒及戒分所攝無教。於初與中相應。  此(19)現世在過去未來中故名中。 
(26)論曰。言住中者。謂非律儀非不律儀。  彼所(27)起業未必一切皆有無表。  若有無表即是(28)善戒或是惡戒種類所攝。  彼初刹那但成現(29)在。然現在世處過未中。故以成中説成現(74a1)在。 
.  .  .  . 
       
ūrdhvaṃ dvikālayā || 4.21 || 
偈曰。後二時 
See the full verse quoted previously 
. 
 
prathamāt kṣaṇādūrdhvamatītayā vartamānayā ca | ātyāgāditi vartate |  kimasaṃvarasthaḥ kadācitkuśalayā vijñaptyā samanvāgato bhavati saṃvarastho vā punar akuśalayā bhavati |  bhavan kadā kiyantaṃ vā kālam ity āha 
釋(20)曰。從初刹那後。則與過去相應。又與現世相(21)應。乃至棄捨。  若人住於不護。爲有時與善無(22)教相應不。若人住於護。爲有時與惡無教相(23)應不。  若相應復幾時。 
初刹那後未捨以來。恒成過現二世無(2)表。  若有安住律不律儀亦有成惡善無表(3)不。  設有成就爲經幾時。 
.  .  . 
     
asaṃvarasthaḥ śubhayā ’śubhayā saṃvare sthitaḥ |
avijñaptyānvito yāvat prasādakleśavegavān || 4.22 || 
偈曰。住不護與善。住(24)護復與惡。與無教相應。乃至淨汚疾。 
頌曰(4)住律不律儀　起染淨無表
(5)初成中後二　至染淨勢終 
. 
 
yena prasādavegenāsaṃvarasthasya kuśalā ’vijñaptir utpadyate stavavandanādikriyāṃ kurvataḥ yena ca kleśavegena saṃvarasthasyākuśalā ’vijñaptir utpadyate vadhabandhanatāḍanādikriyāṃ kurvataḥ tau yāvad anuvartete tāvat te apy avijñaptī |  sa ādye kṣaṇe vartamānayaivāvijñaptyā samanvāgato bhavaty anyeṣv atītayā ’pi |  avijñaptyadhikāraḥ samāptaḥ | 
釋曰。(25)若人住於不護。由善信心強疾作禮塔等事。(26)則生善無教。若人住於護。由煩惱心強疾作(27)打縛他等事。則生惡無教。此二乃至相續未(28)斷。無教於此時恒相續生。  此人於初刹那。與(29)現世無教相應。於餘刹那與過去亦相應(231b1)阿毘達磨倶舍釋論卷第十(2)(3)(4)(5)阿毘達磨倶舍釋論卷第十一(6)　　婆藪盤豆造(7)　陳天竺三藏眞諦譯　(8)　　中分別業品之二  (9)分別説無教已。 
(6)論曰。若住律儀由勝煩惱作殺縛等諸不(7)善業。由此便發不善無表。住不律儀由淳(8)淨信作禮佛等諸勝善業。由此亦發諸善(9)無表。乃至此二心未斷來。所發無表恒時相(10)續。  然其初念唯成現在。自茲以後通成過(11)現。  已辯無表。 
.  .  . 
     
vijñaptyā tu punaḥ sarve kurvanto madhyayānvitāḥ | 
偈曰。復一切與教。正作與中(10)應。 
成表云何。頌曰(12)表正作成中　後成過非未
(13)有覆及無覆　唯成就現在 
. 
 
sarve saṃvarāsaṃvaramadhyasthā yāvad ijñaptiṃ kurvanti tāvat tayā vartamānayā samanvāgatāḥ | 
釋曰。一切人於護不護及中住。乃至造有(11)教業未竟。是時中與現世有教相應。 
(14)論曰。諸有安住律不律儀及住中者。乃至(15)正作諸表業來恒成現表。 
. 
 
atītayā kṣaṇād ūrdhvam ātyāgāt 
偈曰。刹(12)那後與過。至捨。 
See the full verse quoted previously 
. 
 
prathamāt kṣaṇādūrdhvamātyāgādatītayā vijñaptyā samanvāgato bhavati | 
釋曰。從初刹那後乃至捨。與(13)過去有教相應。 
初刹那後至未(16)捨來恒成過去。 
. 
 
nāsty ajātayā || 4.23 || 
偈曰。非來應。 
See the full verse quoted previously 
. 
 
anāgatayā tu vijñaptyā na kaścit samanvāgataḥ | 
釋曰。無人與(14)未來有教相應。 
必無成就未來表者。如(17)無表釋。 
. 
 
nivṛtānivṛtābhyāṃ ca nātītābhyāṃ samanvitaḥ | 
偈曰。與有覆無覆。過去不相(15)應。 
See the full verse quoted previously 
. 
 
atītābhyām api nivṛtānivṛtāvyākṛtābhyāṃ vijñaptibhyāṃ na kaścitsamanvāgataḥ |  durbalasya hi dharmasya prāptir api durbalā nānubandhībhavati | kiṅkṛtaṃ tasyā daurbalyam |  cittakṛtam | cittasyāpi tarhi nivṛtāvyākṛtasya mā bhūt | naitad evam |  jaḍā hi vijñaptiḥ paratantrā ca |  na caivaṃ cittam |  sā hi vijñaptir durbalenotthāpitā durbalatarā bhavati | 
釋曰。若有教或有覆或無覆。與過去不相(16)應。未來亦爾。  若法勢力弱。至得亦弱。不得(17)相續。此勢力弱。何法所作。  心所作。若爾心(18)所作有覆無記。勿勢力弱。是義不然。  身口業(19)昧鈍故。依他成故。  心則不爾。  此無覆有教。(20)亦由弱力故意所起。是故其力最弱。 
有覆無覆二無記表。定無有能成(18)就過未。  法力既劣得力亦微。是故無能逆追(19)成者。此法力劣誰之所爲。  是心所爲。若爾有(20)覆無記心等勿成過未。此責非理。  表昧鈍(21)故。依他起故。  心等不然。  無記表業從劣心(22)起。其力倍劣彼能起心。故表與心成有差(23)別。 
.  .  .  .  .  . 
           
asaṃvarastha ity uktam | ko ’yamasaṃvaro nāma | 
於前已(21)説。有人住於不護。何法名不護。 
如前所説住不律儀。此不律儀名差別(24)者。 
. 
 
asaṃvaro duścaritaṃ dauḥśīlyaṃ karmaṃ tatpathaḥ || 4.24 || 
偈曰。不護(22)及惡行。惡戒或業道。 
頌曰(25)惡行惡戒業　業道不律儀 
. 
 
asaṃvarasyeme paryāyaśabdāḥ | tatra kāyavācor asaṃvaraṇādasaṃvaraḥ |  sadbhiḥ kutsitatvād aniṣṭaphalatvād duścaritam |  śīlavipakṣāddauḥśīlyam | kāyavākkarmatvāt karma |  maulasaṃgṛhītatvāt karmapathaḥ | syād vijñaptyā samanvāgato nāvijñaptyeti catuṣkoṭikam |  tatra tāvat | 
釋曰。如此等是不護衆(23)名。此中不能禁制惡中身口。故名不護。  聰慧(24)人所訶故。得非可愛果報故。故名惡行。  善戒(25)對治故。故名惡戒。身口所造故名業。  根本所(26)攝故。名業道。有人與有教相應。不與無教相(27)應。此義有四句。  此中 
(26)論曰。此惡行等五種異名。是不律儀名之差(27)別。  是諸智者所訶厭故。果非愛故立惡行(28)名。  障淨尸羅故名惡戒。身語所造故名爲(29)業。  根本所攝故名業道。不禁身語名不律(74b1)儀。然業道名唯目初念。通初後位立餘四(2)名。或成表業非無表等。應作四句。  其事云(3)何。 
.  .  .  .  . 
         
vijñaptyaivānvitaḥ kurvan madhyastho mṛducetanaḥ | 
偈曰。但與教相應。中(28)住下心作。 
頌曰(4)成表非無表　住中劣思作
(5)捨未生表聖　成無表非表 
. 
 
mṛdvyā cetanayā kuśalamakukśalaṃ vā kurvannaivasaṃvaranāsaṃvarasthito vijñaptyaiva samanvāgato bhavati nāvijñaptyā prāgevāvyākṛte anyatraupadhikapuṇyakriyāvastukarmapathebhyaḥ | 
釋曰。若故意弱。或作善或作惡。(29)此人住於非護非不護。但與有教相應。不與(231c1)無教相應。何況作無記。除有攝福徳業處及(2)業遠。 
(6)論曰。唯成就表非無表者。謂住非律儀(7)非不律儀。以微劣思造善造惡。唯發表業(8)尚無無表。況無記思所發表業。除有依福及(9)成業道。 
. 
 
tyaktānutpannavijñaptiravijñaptyāryapudgalaḥ || 4.25 || 
偈曰。捨未生有教。餘無教聖人。 
See the full verse quoted previously 
. 
 
avijñaptyaiva samanvāgato na vijñaptyā yenāryapudgalena janmāntaraparivṛttau na tāvad vijñaptaṃ vā punar vihīnam |  uktaṃ saṃvarāsaṃvaramadhyasthānāṃ vijñaptyavijñaptisamanvāgamanavyavasthānam |  athaite saṃvarāḥ kathaṃ labhyante | 
釋曰。(3)但與無教相應。不與有教相應者。若聖人已(4)易生。若未作身口業。或已捨身口業。與二(5)相應者。若人住波羅提木叉護。起身口業。或(6)住非護非非護。由最上品故意。或作善或作(7)惡。與二不相應者。除前三句。  説住護不護及(8)中人。安立至得有教無教義已。  云何能得此(9)護。 
唯成無表非表業者。謂易生聖補(10)特伽羅。表業未生或生已捨。倶成非句如應(11)當知。  説住律儀不律儀等成就表業無表(12)業已。  此諸律儀由何而得。 
.  .  . 
     
dhyānajo dhyanabhūmyaiva labhyate 
偈曰。定生由定地得。 
頌曰(13)定生得定地　彼聖得道生
(14)別解脱律儀　得由他教等 
. 
 
yadā dhyānabhūmikaṃ cittaṃ pratilabhyate maulīyaṃ sāmantakīyaṃ vā sāsravaṃ tadā dhyānasaṃvaro ’pi sahabhūtatvāt | 
釋曰。是時若得有(10)流定地心。或根本定或近分定。是時即得定(11)生護。以一時倶起故。 
(15)論曰。靜慮律儀由得有漏根本近分靜慮地(16)心。爾時便得。與心倶故。 
. 
 
anāsravastayā |
āryayā 
偈曰。由聖依此無流。 
See the full verse quoted previously 
. 
 
tayaiva dhyānabhūmyā ’nāsravayā labhyamānayā ’nāsravaḥ saṃvaro labhyate |  tatra ṣaṭ dhyānabhūmayo ’nāsravā bhavanti catvāri dhyānāni anāgamyasyānantaraṃ ceti paścātpravedayiṣyāmaḥ | 
(12)釋曰。若得此定地無流所依。即得無流護。  此(13)中有六定地。或皆無流。謂四定非至中間。此(14)義後當説。 
無漏律儀由得無(17)漏根本近分靜慮地心。爾時便得。亦心倶故。(18)彼聲爲顯前靜慮心。復説聖言簡取無漏。  (19)六靜慮地有無漏心。謂未至中間及四根本(20)定。非三近分。如後當辯。 
.  . 
   
prātimokṣākhyaḥ paravijñapanādibhiḥ || 4.26 || 
偈曰。波木叉。由互令他等。 
See the full verse quoted previously 
. 
 
prātimokṣasaṃvarastu paravijñaptito labhyate | yadyenaṃ paro vijñapayati asau ca param |  sa punaḥ saṃghādvā pudgalādvā | saṃdhādbhīkṣubhikṣuṇīśikṣamāṇāsaṃvarāḥ pudgalāddanye |  daśavidhā upasaṃpaditi vinayavibhāṣikāḥ | tasya ūpasaṃgrahaṇārthamādiśabdaḥ |  svayaṃbhūtvena buddhānāṃ pratyekabuddhānāṃ ca niyāmāvakrāntyā pañcakānām ehibhikṣukayā yaśaḥprabhṛtīnām śāsturabhyupagamānmahākāśyapasya praśnārādhanena sodāyinaḥ gurudharmābhyupagamena mahāprajāpatyāḥ dūtena dharmadinnāyāḥ vinayaddharapañcamena pratyantimeṣu janapadeṣu daśavargeṇa madhyeṣu janapadeṣu śaraṇagamanaṃ traivācikena ṣaṣṭibhadravargapūgopasaṃpāditānām iti teṣāṃ nāvaśyaṃ vijñaptyadhīnaḥ prātimokṣasaṃvaraḥ |  sa punar eṣa prātimokṣāsaṃvaraḥ samādīyamānaḥ kiyantaṃ kālaṃ samādātavyaḥ | 
釋曰。(15)波羅提木叉護者。由令他方得。若他令彼彼(16)亦令他。  此或從大衆得。或從一人得。從大衆(17)得者。謂比丘比丘尼式叉摩那護。從一人得(18)者。謂所餘諸護。  有毘那耶。毘婆沙師説。受(19)大戒有十種。爲攝此故説等。  何者爲十。一由(20)自然得大戒。如佛婆伽婆及獨覺。二由入正(21)定聚得大戒。如憍陳如等五比丘。得苦法智(22)忍時。三由呼善來比丘得大戒。如耶舍等。四(23)由信受大師得大戒。如摩訶迦葉。五由答問(24)難得大戒。如須陀夷。六由信受八尊法得大(25)戒。如大瞿耽彌。七由遣使得大戒。如達摩(26)陳那比丘尼。八由能持毘那耶爲第五。於邊(27)地國得大戒。九由十部於中國得大戒。十由(28)三説三歸得大戒。如六十賢部共集受戒。是(29)諸人波羅提木叉護。非定隨有教。  此波羅提(232a1)木叉護。若欲受幾時應受。 
別解脱律儀由他(21)教等得。能教他者説名爲他。從如是他教(22)力發戒。故説此戒由他教得。  此復二種。謂(23)從僧伽補特伽羅有差別故。從僧伽得者。(24)謂苾芻苾芻尼及正學戒。從補特伽羅得(25)者。謂餘五種戒。  諸毘柰耶毘婆沙師説。有十(26)種得具戒法。爲攝彼故復説等言。  何者爲(27)十。一由自然。謂佛獨覺。二由得入正性離(28)生。謂五苾芻。三由佛命善來苾芻。謂耶舍(29)等。四由信受佛爲大師。謂大迦葉。五由(74c1)善巧酬答所問。謂蘇陀夷。六由敬受八(2)尊重法。謂大生主。七由遣使。謂法授尼。(3)八由持律爲第五人。謂於邊國。九由十衆。(4)謂於中國。十由三説歸佛法僧。謂六十賢(5)部共集受具戒。如是所得別解律儀。非必(6)定依表業而發。  又此所説別解律儀。應齊(7)幾時要期而受。 
.  .  .  .  . 
         
yāvajjīvaṃ samādānamahorātraṃ ca saṃvṛteḥ | 
偈曰。隨有命善(2)受。正護或日夜。 
頌曰(8)別解脱律儀　盡壽或晝夜 
. 
 
saptanaikāyikasya prātimokṣasaṃvarasya yāvajjīvaṃ samādānam upavāsasaṃvarasyāhorātramityeṣa niyamaḥ |  kiṃ kāraṇam | dvau hi kālaparyantau |  ahorātraparyanto jīvitaparyantaś ca |  ahārotrāṇāṃ paunaruktyena pakṣādayaḥ | kālo nāma ka eṣa dharmaḥ |  saṃskāraparidīpanādhivacanametat | ālokāvasthā hi dvīpeṣu divasa ity ucyate |  tamo ’vasthā rātriḥ | yuktaṃ tāvajjīvitādūrdhvaṃ saty api samādāne saṃvarasyānutpattiḥ |  visabhāgatvād āśrayasya tena ca tatrāprayogādasmaraṇāc ca |  athāhorātrādūrdhvaṃ pañcarātraṃ daśarātraṃ vā upavāsasamādānasya kaḥ pratibandho bahūnām upavāsasaṃvarāṇām utpattau |  itthamasti pratibandho yadbhagavānahorātrikam evopavāsaṃ sūtre śāstisma |  idam idānīṃ saṃpradhāryam |  kiṃ tāvad ahorātrād ūrdhvaṃ saṃvarasyānutpartti paśyatā tathāgatenāhorātrika upavāso deśita utāho durbalendriyāṇām ahorātrake ’pi saṃvarasamādānena saṃniyojanārtham iti |  kutas tv etad evaṃ tarkyate |  ahorātrāt pareṇāpi saṃvarotpattau yuktyavirodhāt |  tad etat kasyacid apy ahorātrād ūrdhvam adeśanāṃ necchanti vaibhāṣikāḥ |  asaṃvarasyedānīṃ kaḥ kālaniyamaḥ | 
釋曰。七部所持波羅提木(3)叉護。隨有命應受。優波婆娑護。一日一夜受(4)時決定。  如此護時邊有二。  種謂壽命邊。日(5)夜邊。  於日夜重説。故成半月護。何法名時。  (6)此名顯有爲法義。於四洲是光位説名曰。  闇(7)位説名夜。此義可然。謂從命終後。雖復有受(8)護不得生。  依止非同分故。由此依止於中不(9)能起加行故。不能令憶本行故。  若人一日(10)一夜後。或五日或十日。受優波婆娑護。於多(11)優波婆娑護生中。何法能遮。  應有法能遮。由(12)如來於經中説。優波婆娑護。但一日一夜。  此(13)義今應思。  爲如來見一日一夜後優波婆娑(14)護不得生故。但説優波婆娑護一日一夜爲。(15)爲安立難調伏根衆生。正受優波婆娑護。止(16)於一日一夜中。  如此事云何可思度。  此時若(17)護得生。與何道理相違。此事後不曾見如來(18)爲一人説故。  毘婆沙師。非如來所説則不敢(19)説。  不護決定時云何。 
(9)論曰。七衆所持別解脱戒。唯應盡壽要期而(10)受。近住所持別解脱戒。唯一晝夜要期而受。  (11)此時定爾。所以者何。戒時邊際但有二種。  (12)一壽命邊際。二晝夜邊際。  重説晝夜爲半(13)月等。時名是何法。  謂諸行増語。於四洲中(14)光位闇位如其次第立晝夜名二邊際中盡(15)壽可爾。  於命終後雖有要期而不能生(16)別解脱戒。[See the also previous record]  依身別故。別依身中無加行故(17)無憶念故。  一晝夜後或五戒十晝夜等中(18)受近住戒。何法爲障令彼衆多近住律儀(19)非亦得起。  必應有法能爲障礙。以薄伽梵(20)於契經中説近住律儀唯一晝夜  故於如(21)是義應共尋思。  爲佛正觀一晝夜後理無(22)容起近住律儀故於經中説一晝夜。爲(23)觀所化根難調者。旦應授與一晝夜戒。  依(24)何理教作如是言。  過此戒生不違理故。  毘(25)婆沙者作如是言。曾無契經説過晝夜有(26)別受得近住律儀。是故我宗不許斯義。  依(27)何邊際得不律儀。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                             
nāsaṃvaro ’sty ahorātraṃ 
偈曰。無日夜不護。 
頌曰(28)惡戒無晝夜　謂非如善受 
. 
 
yāvajjīvaṃ pāpakarmābhyupagamād asaṃvara upajāyate nāhorātraṃ yathopavāsaḥ | kiṃ kāraṇam | 
釋(20)曰。由此人樂一期作惡業。是故不護生。不得(21)止一日一夜。不如優波婆娑護。何以故。如彼(22)執。 
(29)論曰。要期盡壽造諸惡業得不律儀。非(75a1)一晝夜如近住戒。所以者何。 
. 
 
na kilaivaṃ pragṛhyate || 4.27 || 
偈曰。由不受如此。 
See the full verse quoted previously 
. 
 
na kila kaścid evamasaṃvaraṃ samādatte yathopavāsaṃ kaccid aham ahorātram asaṃvṛtaḥ syām iti |  kutsitatvāt karmaṇaḥ |  evaṃ caiva na kaścid ādatte kaccid ahaṃ yāvajīvam asaṃvṛtaḥ syām iti |  yāvajjīvam apy asya lābho na syāt |  yady api naivam ādatte tathāpy atyantavipannenāśayena tāṃ kriyāṃ prakurvann asaṃvaraṃ pratilabhate na kālāntaravipannena |  upavāsasaṃvaras tu samādānabalādhānād anātyantike ’py āśaye labhyata eva |  saṃvarārthitvāt |  yadi punaḥ kaścid asaṃvareṇāpy arthī kālāntaram asaṃvaraṃ samādadīta so ’vaśyaṃ labheta |  na tv edadṛṣṭam iti naivaṃ vyavasthāpyate |  avijñaptivadasaṃvaro ’pi nāsti dravyata iti sautrāntikāḥ |  sa eva tu pāpakriyābhisaṃdhir asaṃvaraḥ |  sānubandho yataḥ kuśalacitto ’pi tadvān ucyate |  tasyānirākṛtatvāt | 
釋曰。無人受不護。(23)如受優波婆娑護。願我一日一夜中。受持不(24)護。  由此業是聰慧人所訶。  若爾亦無如此受(25)持。願我一期中受持不護。  是故勿一期得不(26)護。  雖不受持如此。由一向違善。故意作此惡(27)事。故得不護。不由暫時違善故意得。是故皆(28)得一生不護。  優波婆娑護。雖心不一向。由求(29)受故意力。是故一日一夜。  得隨所求故。  若有(232b1)人求得不護。暫時受不護。必得不護。  此義非(2)所曾見故。不可立如此。  經部師説。如護無教(3)非有實物。不護亦爾。非有實物。  此不護以(4)求惡事故意爲體。  共隨續事。因此若人雖起(5)善心。猶説有不護。  以不棄捨此故。 
謂此非如善(2)戒受故。謂必無有立限對師受不律儀(3)如近住戒我一晝夜定受不律儀。  此是智人(4)所訶厭業故。  若爾亦無有立限對師我乃(5)至命終定受惡戒。  勿盡形壽得不律儀。  雖(6)無對師要期盡壽作諸惡業。由起畢竟(7)壞善意樂得不律儀。非起暫時壞善意樂。(8)無師令彼得不律儀。故不律儀無一晝夜。  (9)然近住戒由現對師要期受力。雖無畢竟(10)壞惡意樂。  而得律儀。  設有對師要期暫受(11)不律儀者。亦必應得。  然未曾見故不立有。  (12)經部師説如善律儀無別實物名爲無表。此(13)不律儀亦應非實。  即欲造惡不善意樂  相(14)續不捨名不律儀。由此後時善心雖起而(15)名成就不律儀者。  以不捨此阿世耶故。 
.  .  .  .  .  .  .  .  .  .  .  .  . 
                         
athāhorātraṃ gṛhyamāṇa upavāsaḥ kathaṃ grahītavyaḥ | 
復次此優(6)波婆娑護。若人欲一日一夜受。受法云何。 
(16)説一晝夜近住律儀。欲正受時當如何受。 
. 
 
kālyaṃ grāhyo ’nyato nīcaiḥ sthitenoktānuvāditā |
upavāsaḥ samagrāṅgo nirbhuṣeṇāniśākṣayāt || 4.28 || 
偈(7)曰。晨朝從他受。下坐隨後説。布薩護具分。離(8)莊飾晝夜。 
(17)頌曰(18)近住於晨旦　下座從師受
(19)隨教説具支　離嚴飾晝夜 
. 
 
kālyaṃ tāvat sūryodayakāle ahorātrikatvāt saṃvarasya |  yas tu pūrvakṛtasamādāno nityam aṣṭabhyām upaceṣyāmīti sa bhuktvāpi gṛhṇīyāt |  anyataś ca grahītavyo na svayam evāparāpekṣayā satsv api pratyayeṣv anatikramārtham |  nīcaiḥ sthitenotkuṭṭakena vā jānupātena vā kapotakam añjaliṃ kṛtvā ’nyatra sthāsyāt |  agauravasya hi saṃvaro notpadyate |  dātuś ca vacanam anubruvīta | na pūrvaṃ na yugapat |  evaṃ hy asau parasmāt gṛhīto bhavati |  anyathā hi dānagrahaṇaṃ na sidhyet |  samagrāṅgaś cāṣṭāṅga eva grahītavyo na vikalāṅgaḥ |  nirbhūṣeṇa ca | ājasrikam abhyalaṅkāraṃ muktvā |  ājasriko hy alaṅkāro nātyarthaṃ madamādadhāti |  ārātriparikṣayāc ca grahītavyo yāvat punaḥ sūryodayāt |  ato ’nyathā gṛhṇataḥ sucaritamātraṃ syān na tūpavāsasaṃvaraḥ |  evaṃ ca kṛtvā aurabhrikapāradārikayo rātridivasopavāsakayoḥ sāphalyaṃ prayujyate |  arhatāṃ samīpe vasanty anenety upavāsas teṣām anuśikṣaṇāt |  yāvajjīvikasaṃvarasamīpe vasanty anenety apare |  alpakuśalamūlānāṃ kuśalamūlapoṣaṇāt poṣadha iti vā | 
釋曰。晨朝者。謂日初出時。此護(9)時最促。唯一日一夜故。  若人先已作求受意。(10)謂我恒於第八日等時。必應受優波婆娑護。(11)若食已亦得受。  亦應從他受。不得自受。由此(12)觀他故。若有犯因縁。爲不犯故。  下坐者。或(13)蹲或跪下心合掌。除病時  若人無恭敬心。諸(14)善護則不生。  隨施戒人語。後説勿前勿倶。  若(15)爾可説從他受。  若不爾受施皆不成。  若受必(16)須具分受。不可減。  分離莊飾者。離非舊莊(17)飾。  何以故。若常所用莊飾。不生極醉亂心如(18)新莊飾。  若受必須盡一日夜。至明旦  若不如(19)此法受。但生善行。不得優波婆娑護。  此善行(20)能感可愛果報。若執如此行。獵行邪淫人。於(21)夜於日受優波婆娑護。必有果報不違道理。  (22)優波婆娑者何義。由此護此人近阿羅漢邊(23)住。由隨學阿羅漢法故。  又近隨有命護邊住(24)故。或説名布沙他。  生長單薄善根衆生。復淨(25)善根故。名布沙他。 
(20)論曰。近住律儀於晨旦受。謂受此戒要日(21)出時。此戒要經一晝夜故。  諸有先作如是(22)要期。謂我恒於月八日等必當受此近住(23)律儀。若旦有礙縁齋竟亦得受。  言下座者。(24)謂在師前居卑劣座。或蹲或跪曲躬合掌。(25)唯除有病。若不恭敬不發律儀。此必從(26)師無容自受。以後若遇諸犯戒縁。由愧(27)戒師能不違犯。  See the previous record  See the previous record  受此戒者應隨師教受(28)者後説。勿前勿倶。  如是方成從師教受。  (29)異此授受二倶不成。  具受八支方成近住。(75b1)隨有所闕近住不成。  受此律儀必離嚴飾。  (2)憍逸處故。常嚴身具不必須捨。縁彼不能(3)生甚憍逸如新異故。  受此律儀必須晝(4)夜。謂至明旦日初出時。  若不如斯依法受(5)者。但生妙行不得律儀。  又若如斯盡晝(6)夜受。具制屠獵姦盜有情。近住律儀深成(7)有用。  言近住者。謂此律儀近阿羅漢住。以(8)隨學彼故。  有説。此近盡壽戒住。如是律(9)儀或名長養。  長養薄少善根有情。令其善(10)根漸増多故。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                 
“poṣaṃ dadhāti manasaḥ kuśalasya yasmād
uktas tato bhagavatā kila poṣadho ’yam” iti | 
如偈言(26)由此能長養　自他淨善心
(27)故佛如來説　此名布沙他 
如有頌言(11)由此能長養　自他善淨心
(12)是故薄伽梵　説此名長養 
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kim arthaṃ punar aṣṭāṅganyupādīyante | yasmāt 
(28)云何受此護。必須具八分。由此義 
(13)何縁受此必具八支。 
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śīlāṅgāny apramādāṅgaṃ vratāṅgāni yathākramam |
catvāry ekaṃ tathā trīṇi 
偈曰。戒分(29)無放逸。分修分次第。前四一後三。 
頌曰(14)戒不逸禁支　四一三如次
(15)爲防諸性罪　失念及憍逸 
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catvāri tāvac chīlāṅgāni yāvan mṛṣāvād aviratiḥ | prakṛtisāvadyaviratitvāt |  ekam apramādāṅga madyapānād viratiḥ | samāttaśīlo ’pi madyapaḥ pramādyeta |  trīṇi vṛtāṅgāni yāvad akālabhojanādviratiḥ |  saṃvegānuguṇatvāt |  kiṃ punar ebhir apramādāṅgavṛtāṅgairanupāttaiḥ syāt | 
釋曰。前(232c1)四名戒分。從離殺生乃至離妄語。此四離性(2)罪故。  次一名不放逸分。謂離飮酒。若人善受(3)具戒。由飮酒醉亂。能擾動諸學處海。由放逸(4)故。  後三名修分。乃至離非時食。  能隨助厭離(5)心爲功徳故。  若不受無放逸分及修分。有何(6)過失。 
(16)論曰。八中前四是尸羅支。謂離殺生至虚誑(17)語。由此四種離性罪故。  次有一種是不放(18)逸支。謂離飮諸酒。生放逸處。雖受尸羅若(19)飮諸酒則心放逸。犯尸羅故。  後有三種是(20)禁約支。謂離塗飾香鬘乃至食非時食。  以能(21)隨順厭離心故。  何縁具受如是三支。若不(22)具支便不能離性罪失念憍逸過失。謂初(23)離殺至虚誑語。能防性罪。離貪瞋癡所起(24)殺等諸惡業故。 
.  .  .  .  . 
         
smṛtināśo madaś ca taiḥ || 4.29 || 
偈曰。由此失念醉。 
See the full verse quoted previously 
. 
 
madyaṃ hi pivataḥ kāryā kāryasmṛtir eva naśyet |  uccaśayanamahāśayananṛttagītādikaṃ pratisevamānasya madaḥ saṃbhavet |  mattasya ca dauḥśīlyam adūraṃ bhavet |  kāle punar bhuñjānasyocitabhaktakālaparihārādupavāsasmṛtiḥ saṃvegaś copatiṣṭhet |  tadabhāvād ubhayaṃ na syād iti |  kecit tu khalv akālabhojanāt prativiratim evopavāsaṃ manyante |  tasya śeṣāṇy aṣṭāṅgānīti |  nṛtyagotavāditraṃ gandhamālyavilepanaṃ ca dvayaṃ kṛtvā |  evaṃ tu sati sūtrapāṭho na yujyeta |  akālabhojanād virati muktvā “anenāham aṣṭamāṅgena teṣām āryāṇām arhatāṃ śikṣāyām anuśikṣe anuvidhīya” iti |  kastarhi so ’nya upavāso yasyemāny aṅgāni | samudāyasyāvayavā aṅgāni |  yathā sthasyāṅgāni caturaṅgo balakāyaḥ pañcāṅgaṃ tūryaṃ tathā ’ṣṭāṅga upavāso draṣṭavyaḥ |  akālabhojanāt prativiratirūpavāsa upavāsāṅgaṃ ca yathā samyagdṛṣṭirmārgo mārgāṅgaṃ ca |  dharmapravicayasaṃbodhyaṅgaṃ bodhir vodhyaṅgaṃ samādhir dhyānaṃ dhyānāṅgaṃ ceti vaibhāṣikāḥ |  na tu teṣām eva samyagdṛṣṭyādīnāṃ ta evāṅgatvāya kalpanta iti |  pūrvakāḥ samyagdṛṣṭyādaya uttareṣām aṅgaṃ yadi syuḥ prathamakṣaṇotpanna āryamārgo nāṣṭāṅgaḥ syāt | 
釋曰。若人飮酒。即(7)忘失是事非事念。  若人受用高勝臥處及舞(8)歌音樂等。心醉亂即生。  於此二中。隨用一處。(9)破戒不遠。  若人依時食。由離先所習非時食。(10)憶持優波婆娑護。即起厭離心亦生。  若無第(11)八。此二則不有。  有餘人説。唯離非時食。於(12)此八中。説名優波婆娑。  所餘八。爲此分開。  (13)觀聽舞歌著香花等分爲二。  若執如此。則爲(14)經所違。  經云由離非時食。是第八分。我今隨(15)學隨行諸聖阿羅漢。  若爾何別法。名優波婆(16)娑。以此八爲分。是聚處隨一一法説名分。  譬(17)如車分及四分軍五分散。應知八分優波婆(18)娑亦爾。  毘婆娑師説。離非時食。是優波婆(19)娑。亦是優波婆娑分。譬如正見是聖道亦是(20)聖道分。擇法覺分是覺亦是覺分。三摩提是(21)定亦是定分。  See the previous record  宿舊諸師説。不可立正見等爲(22)彼分。  若前生正見等。於後生成分。初刹那生(23)聖道不應成八分。 
次離飮酒能防失念。以飮(25)酒時能令忘失應不應作諸事業故。後離(26)三種能防憍逸。  以若受用種種香鬘高廣(27)床座習近歌舞心便憍擧。  尋即毀戒。由遠(28)彼故心便離憍。  若有能持依時食者。以能(29)遮止恒食時故。便憶自受近住律儀。能於(75c1)世間深生厭離。  若非時食二事倶無。數食能(2)令心縱逸故。  有餘師説。離非時食名爲齋(3)體。  餘有八種説名齋支。  塗飾香鬘舞歌觀(4)聽分爲二故。  若作此執便違契經。  經中説(5)離非時食已。便作是説。此第八支我今隨(6)聖阿羅漢學。隨行隨作。  若爾有何別齋體。(7)而説此八名齋支。總摽齋號別説爲支。以(8)別成總得支名故。  如車衆分及四支軍五(9)支散等。齋戒八支應知亦爾。  毘婆沙師作如(10)是説。離非時食是齋亦齋支。所餘七支是齋(11)支非齋。如正見是道亦道支。餘七支是道支(12)非道。擇法覺是覺亦覺支。餘六支是覺支非(13)覺。三摩地是靜慮亦靜慮支。所餘支是靜慮(14)支非靜慮。  See the previous record  如是所説不應正理。不可正見(15)等即正見等支。  若謂前生正見等爲後生正(16)見等支。則初刹那聖道等應不具有八支(17)等。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                               
kiṃ khalv ayam upavāsakasyaivopavāsa āhosvid anyasyāpi | 
爲唯優婆塞有優波婆娑(24)護。爲餘人亦有。亦有。 
爲唯近事得受近住。爲餘亦有受近(18)住耶。 
. 
 
anyasyāpy upavāso ’sti śaraṇaṃ tvagatasya na | 
偈曰。餘人有布薩。(25)若無三歸無。 
頌曰(19)近住餘亦有　不受三歸無 
. 
 
anupavāsako ’pi yastamahorātraṃ buddhadharmasaṃghān śaraṇaṃ gatvopavāsaṃ gṛhṇāti tasyotpadyate upavāsasaṃvaro nānyathā |  anyatrājñānāt |  sūtra uktaṃ “yataś ca mahānāman gṛhī avadātavasanaḥ puruṣaḥ puruṣendriyeṇa samanvāgato buddhaṃ śaraṇaṃ gacchati dharmaṃ saṃghaṃ śaraṇaṃ gacchati vācaṃ ca bhāṣate upavāsakaṃ ca māṃ dharaya |  iyatā upāvāsako bhavati_ti” | tat kiṃ śaraṇagamanād evopavāsako bhavati |  bhavatīti bahirdeśakāḥ | na vinā saṃvareṇeti kāśmīrāḥ | yat tarhi sūtra uktam |  nāsty atra virodhaḥ | yasmād asyotpadyate tata eva 
釋曰。若人非優婆塞。於一日夜(26)中。歸依佛法僧已。後受優波婆娑護。此人則(27)得此護。異此則不得。  除不知。  經中説。佛言(28)摩訶那摩。若人在家白衣丈夫。與男根相應。(29)歸依佛歸依法歸依僧。亦説此言。願大徳憶(233a1)持。我今是優婆塞摩訶那摩。  唯由此量。此人(2)成優婆塞。爲由受三歸即成優婆塞。爲不爾。  (3)外國諸師説非。罽賓國師説。離五戒則不成(4)優婆塞。若爾經中説云何。  此中無相違。由此(5)言五戒發故。是故 
(20)論曰。諸有未受近事律儀。一晝夜中歸依(21)三寶。説三歸已受近住戒。彼亦受得近住(22)律儀。異此則無。  除不知者。  如契經説。佛告(23)大名。諸有在家白衣男子男根成就。歸佛法(24)僧起殷淨心。發誠諦語自稱我是鄔波索(25)迦。願尊憶持慈悲護念。  齊是名曰鄔波索(26)迦。爲但受三歸即成近事。  外國諸師説。唯(27)此即成。迦濕彌羅國諸論師言。離近事律儀(28)則非近事。若爾應與此經相違。  此不相違。(29)已發戒故。何時發戒。 
.  .  .  .  .  . 
           
upāsakatvopagamāt saṃvṛt 
偈曰。由稱優婆塞護。 
頌曰(76a1)　　　　稱近事發戒　説如苾芻等 
. 
 
upāsakatvābhyupagamād evāsyopāsakasaṃvaro jāyate |  “yad evābhyupagacchaty upāsakaṃ māṃ dhārayety ādyagreṇa yāvajjīvaṃ prāṇāpetamīti” |  prāṇātipātādyapetamityartho madhyapadalopāt |  laghusaṃvarasya_ api vyutpādanārthaṃ śikṣāpadānām 
釋(6)曰。由信受自稱名。是優婆塞。此人則發優婆(7)塞護。  是時信受已自稱言。大徳憶持。我是優(8)婆塞。從今時隨有命我離命。  離奪命等事。由(9)除中間語故。但言離命。已得戒人。  爲令識可(10)持非可持故。後爲説戒。 
(2)論曰。起殷淨心發誠諦語  自稱我是鄔波(3)索迦。願尊憶持慈悲護念。爾時即發近事律(4)儀。稱近事等言便發律儀故。以經復説我(5)從今時乃至命終捨生言故。  此經意説捨(6)殺生等。略去殺等但説捨生。故於前時已(7)得五戒。彼雖已得近事律儀。  爲令了知所(8)應學處故。復爲説離殺生等五種戒相令(9)識堅持。 
.  .  .  . 
       
uktis tu bhikṣuvat || 4.30 || 
偈曰。説如比丘護。 
See the full verse quoted previously 
. 
 
yathaivaṃ bhikṣur labdhasaṃvaro ’pi punaḥ śikṣāpadāni grāhyate śrāmaṇeraś ca vyutpādanārthamita ścāmutaś ca te saṃvara iti tathopavāsako ’pi na tu vinā saṃvareṇopāsako ’sti | 
(11)釋曰。已得具戒更令受學處。沙彌亦爾。爲令(12)識戒相。從此從彼汝今應護。優婆塞亦爾。離(13)五護無別優婆塞。 
如得苾芻具足戒已。説重學處(10)令識堅持。勤策亦然。此亦應爾。是故近事(11)必具律儀。 
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sarve cet saṃvṛtā ekadeśakāryādayaḥ katham | 
偈曰。一切若有護。一處等(14)云何。 
頌曰(12)若皆具律儀　何言一分等
(13)謂約能持説 
. 
 
yadi sarva evopāsakā upāsakasaṃvarasthāḥ kathaṃ bhagavatā ekadeśakārī pradeśakārī yadbhūyaḥkārī pūripūrṇakārī copāsaka uktaḥ | 
釋曰。若一切優婆塞。皆住優婆塞護。(15)云何佛婆伽婆。説四種優婆塞。一持一處。二(16)持少處。三持多處。四持具處。 
(14)論曰。若諸近事皆具律儀。何縁世尊言有(15)四種。一能學一分。二能學少分。三能學多(16)分。四能學滿分。 
. 
 
tatpālanāt kila proktāḥ 
偈曰。能持故(17)説爾。 
See the full verse quoted previously 
. 
 
yo hi yacchikṣāpadaṃ pālayati sa tatkārīty uktaḥ | sarve tu samaṃ saṃvarasthāḥ |  idam utsūtraṃ vartate | kim atrotsūtram |  upāsakatvābhyupagamādeva saṃvaralābho yasmāt prāṇatipātamityāheti |  na hy evaṃ sūtrapāṭhaḥ ukto yathā mahānāmasūtre pāṭhaḥ |  tatraiva copāsakalakṣaṇopadeśo nānyatra |  yatra tveṣa pāṭho “yāvajjīvaṃ prāṇāpetaṃ śaraṇagatamabhiprasannam” iti |  tatra te dṛṣṭasatyā “avetyaprasādānvayaṃ prāṇair api saddharmopagamanaṃ darśayanti sma |  jīvitaheto rapyabhavyā vayamenaṃ dharmaṃ parityaktum” iti |  na tveṣa lakṣaṇopadeśaḥ saṃvarasya |  prāṇāpetaṃ tu na kvacit paṭhyate |  kaś caitad aparisphuṭārthaṃ paṭhet |  ekadeśakāryādīṃs tu khaṇḍitaśikṣānadhikṛtya praśna eva na yujyate |  kuto visarjanamāveṇikadharmāṇām |  ko hy apāsakasaṃvaraṃ jānan etanna jñāsyate yo hi yacchikṣāpadaṃ na khaṇḍayati sa tatkārī bhavatīti |  upāsakasaṃvarasya tu parimāṇānabhijñāṃstanmātraśikṣākṣamān pratyeṣa praśno yujyate |  “kiyatā bhadantopāsaka ekadeśakārī bhavati yāvat paripūrṇakārī bhavati |”  yadi tarhi vinā saṃvareṇopāsakaḥ syād vikalena vā bhikṣuśrāmaṇerāv api syāt ām |  kathaṃ tāvad eṣām upāsakasaṃvarādīnām aṅgapratiniyamo bhavati |  śāstṛprajñaptivaśāt |  upāsakatvād ipratiniyamo ’pi śāstṛprajñaptivaśādiṣyatām |  vināpi hi saṃvareṇopāsakaḥ prajñaptito na tu bhikṣuśrāmaṇerāviti te tvetannecchanti kāśmīrāḥ |  sarveṣāṃ tu saṃvarāṇām | 
釋曰。若人能持。隨所應持。於中説此人(18)爲能持故。説一切優婆塞本有護。  今此執違(19)經起。云何違經。  由信受稱言即得五護。謂(20)彼説離命。此言云何違經。  經言不爾。經言云(21)何。如摩訶那摩經説。  於中是明優婆塞相。於(22)餘處則無。  是處説如此文。隨有命至於命。我(23)今專信願尊憶持。  於此文中。見四諦人。顯示(24)見知種類。由壽命信受正法。  若爲救壽命。我(25)亦無義更捨正法。  此文不爲顯優婆塞相。  如(26)汝所説文句。謂爲離命。於餘處非所曾見。  何(27)人能從此不明了文。  持一處等文。若依破戒(28)人。説此文句。於中問亦不相應。  何況答。  何(29)以故。何人已解優婆塞護。不解如此若人不(233b1)破此戒是人持此戒。  若人不識優婆塞護量。(2)依能持如此護量人故問。此問則應理。  問言(3)世尊幾量爲優婆塞持一處。乃至幾量。爲優(4)婆塞持具處。  毘婆沙師説。若離護亦成優婆(5)塞。若不具受護。亦應成比丘及沙彌。  猶如優(6)婆塞。優婆塞等護分量。決定云何。  隨大師分(7)別所立。  分別決判立優婆塞等異。汝亦應許。(8)由隨大師分別所立。  何以故。若未有護。如世(9)尊安立優婆塞安立沙彌比丘。則不如此。罽(10)賓國師。不許此義。  一切護 
謂約能持故作是説。能持(17)先所受故説能學言。不爾應言受一分等。(18)理實約受等具律儀。以具律儀故名近事。  (19)如是所執違越契經。如何違經。  謂無經説(20)自稱我是近事等言便發五戒。  此經不説(21)我從今者乃至命終捨生言故。經如何説。如(22)大名經。  唯此經中説近事相。餘經不爾故(23)違越經。  然餘經説。我從今時乃至命終捨(24)生歸淨。是歸三寶發誠信言。  此中顯示以(25)見諦者。由得證淨擧命自要。表於正法(26)深懷愛重  乃至爲救自生命縁。終不捨於(27)如來正法。  非彼爲欲説近事相。  故説如是(28)捨生等言。設説亦非分明理教。  誰能准此不(29)明了文。  便信前時已發五戒。又約持犯戒(76b1)説學一分等尚不應問。  況應爲答。  誰有已(2)解近事律儀必具五支而不能解於所學(3)處持一非餘。乃至具持名一分等。  由彼未(4)解近事律儀受量少多故應請問。  凡有幾(5)種鄔波索迦能學學處。答言。有四鄔波索(6)迦。謂能學一分等。猶未能了。復問何名能(7)學一分。乃至廣説。  若闕律儀得名近事。苾(8)芻勤策闕亦應成。彼既不成。此亦應爾。  何(9)縁近事乃至苾芻所受律儀支量定爾。  由佛(10)教力施設故然。    若爾何縁不許由佛教力(11)施設雖闕律儀而名近事非苾芻等。迦濕(12)彌羅國毘婆沙師。不許闕律儀得成近事。  (13)此近事等一切律儀。由何得成下中上品。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                           
mṛdvāditvaṃ yathā manaḥ || 4.31 || 
偈曰。下中上如意。 
(14)頌曰(15)下中上隨心 
. 
 
mṛdumadhyādhimātratvaṃ sasaṃtānacittavaśāt |  evaṃ ca kṛtvā ’rhato ’pi mṛduḥ prātimokṣasaṃvaraḥ syāt pṛthagjanasyādhimātraḥ |  kiṃ punaḥ saṃvaragrahaṇādevopāsakaḥ syād vinā śaraṇagamanaiḥ |  na syād anyatrājñānāt | 
(11)釋曰。八部所持護。有下中上品。云何得成。(12)由求受故。意有差別。  若作如此執。阿羅漢波(13)羅提木叉護。應最下劣。凡夫應最上品。  若唯(14)受護。不受三歸。得成優婆塞不。  不得。除無(15)知。 
(16)論曰。八衆所受別解脱律儀。皆隨受心有(17)下中上品。  由如是理諸阿羅漢或有成(18)就下品律儀。然諸異生或成上品。  爲有但(19)受近事律儀不受三歸成近事不。  不成(20)近事除有不知。 
.  .  .  . 
       
yo buddhadharmasaṃghāñcharaṇaṃ gacchati kimasau śaraṇaṃ gacchati | 
若人歸依佛法僧。此人歸依何法。 
諸有歸依佛法僧者。爲(21)歸何等。 
. 
 
buddhasaṃghakarāndharmānaśaikṣānubhayāṃś ca saḥ |
nirvāṇaṃ ceti śaraṇaṃ yo yāti śāraṇatrayam || 4.32 ||  yo buddhaṃ śaraṇaṃ gacchati aśaikṣānasau budhakarakāndharmāñcharaṇaṃ gacchati yeṣāṃ prādhānyena sa ātmabhāvo budhā ity ucyate yeṣāṃ vā lābhena sarvāvabodhasāmarthyādbuddho bhavati |  ke punas te | kṣayajñānādayaḥ saparivārāḥ |  rūpakāyasya pūrvaṃ paścāccāviśeṣāt |  kiṃ sarvabuddhānathaikam | lakṣaṇataḥ sarvabudhān |  mārgasyāvilakṣāṇatvāt |  yaḥ saṃghaṃ śaraṇaṃ gacchati śaikṣāśaikṣānasausaṃghakarakānharmān gacchati yeṣāṃ lābhenāṣṭau pudgalāḥ saṃghībhavanti |  abhedatvāt |  kiṃ sarvasaṃghānathaikam | lakṣaṇataḥ sarvasaṃghānmārgasyāvilakṣaṇatvāt |  yattu sūtra uktaṃ “yo ’pyasau bhaviṣyatyanāgate ’dhvani saṃgho nāma tam api śaraṇaṃ gacchatami “ti |  tatpratyakṣabhāvinaḥ saṃvaratvasyodbhāvanārtham |  yo dharmaṃ śaraṇaṃ gacchati asau nirvāṇaṃ śaraṇaṃ gacchati pratisaṃkhyānirodham |  svaparasaṃtānaklelśānāṃ duḥkhasya ca śāntyekalakṣaṇātvāt |  yadyaśaikṣā dharmā eva buddhaḥ kathaṃ tathāgatasyāntike dukṣṭacittarudhirotpādanādānantaryaṃ bhavati |  āśrayavipādanātte ’pi vipāditā bhavant_iti vaibhāṣikāḥ |  śāstraṃ tu naivaṃ vācakamaśaikṣā dharmā eva buddha iti |  kiṃ tarhi |  buddhakarakā iti | ata āśrayasya buddhatvāpratiṣedhādacodyam evaitat |  anyathā hi laukikacittastho na buddhaḥ syānna saṃghaḥ śīlameva ca bhikṣukarakaṃ bhikṣuḥ syāt |  yathā tu yo bhikṣūn pūjayati bhikṣukarakamasau śīlaṃ pūjayati |  evaṃ yo buddhaṃ śaraṇaṃ gacchatyaśaikṣānasau buddhakarakāndharmān śaraṇaṃ gacchati |  yo buddhaṃ śaraṇaṃ gacchati so ’ṣṭādaśāveṇikānbuddharmānity apare |  kiṃsvabhāvāni śaraṇagamanāni |  vāgvijñaptisvabhāvāni | kaḥ punaḥ śaraṇārthaḥ |  trāṇārthaḥ śaraṇārthaḥ |  tadāśrayeṇa sarvaduḥkhātyantanirmokṣāt | uktaṃ hi bhagavatā 
偈曰。(16)能成佛僧法。無學及二種。歸依及涅槃。歸依(17)佛法僧。  釋曰。若人歸依佛。必歸依能成佛無(18)學諸法。何者能成法。由彼法勝故此身説爲(19)佛。或由得彼法。於一切覺中。有勝能故。説(20)此人爲佛。  此法何相。盡智等共伴類。  色身前(21)後無差別故。  若歸依佛。爲歸依一佛。爲歸依(22)一切佛。若依道理。歸依一切佛。  道相不異(23)故。  若人歸依僧。此人即歸依能成僧。有學無(24)學諸法。由得彼法。八道果人成僧。  不可破故。  (25)若歸依僧。爲歸依一僧。爲歸依一切僧。若依(26)道理。歸依一切僧。道相不異故。  經中説於未(27)來世中當有名僧。此人亦歸依此僧。  此言爲(28)顯現在僧寶最勝功徳。  若人歸依法。此人即(29)歸依涅槃。所謂擇滅  自他相續中。惑及苦。寂(233c1)靜爲一相故。  若定以無學法爲佛。云何於如(2)來邊。起惡心出佛身血。得無間業。  由損害依(3)止故。彼法亦被損害。毘婆沙師説如此。  阿毘(4)達磨藏不説如此。唯無學法是名佛説。  云何  (5)成佛諸法名佛。不遮依止爲佛故。是故此難(6)不成難。  若不爾。佛在世心。則不成佛。僧亦(7)應爾。唯戒能成比丘。  是故戒是比丘。如人供(8)養比丘。則供養能成比丘戒。  如此若人歸依(9)佛。則唯歸依能成佛無學法。  有餘師説。若人(10)歸依佛。此人即歸依十八不共法。  歸依體性(11)云何。  有教言語爲性。歸依者何義。  救濟爲義。  (12)由依止此三。永解脱一切苦故。如佛世尊所(13)説偈 
頌曰(22)歸依成佛僧　無學二種法
(23)及涅槃擇滅　是説具三歸  (24)論曰。歸依佛者。謂但歸依能成佛無學法。(25)由彼勝故身得佛名。或由得彼法佛能覺(26)一切。  何等名爲佛無學法。謂盡智等及彼隨(27)行。  非色等身。前後等故。  爲歸一佛。一切佛(28)耶。理實應言歸一切佛。  以諸佛道相無異(29)故。  歸依僧者。謂通歸依諸能成僧學無學(76c1)法。由得彼故僧成八種補特伽羅。  不可破(2)故。  爲歸一佛僧。一切佛僧耶。理實通歸一切(3)佛僧。以諸僧道相無異故。  然契經説當來(4)有僧汝應歸者。  彼經但爲顯示當來現見(5)僧寶。  歸依法者。謂歸涅槃。此涅槃言唯顯擇(6)滅。  自他相續煩惱及苦寂滅一相。故通歸依。  (7)若唯無學法即是佛者。如何於佛所惡心出(8)血。但損生身成無間罪。  毘婆沙者作是釋(9)言。壞彼所依彼隨壞故。  然尋本論不見有(10)言唯無學法即名爲佛。    但言無學法能成(11)於佛。既不遮佛體亦攝依身。故於此中不(12)容前難。  若異此者。應佛與僧住世俗心(13)非僧非佛。又應唯執成苾芻戒即是苾芻。  (14)然如有欲供養苾芻者。彼唯供養成苾(15)芻尸羅。  如是有欲歸依佛者。亦應但歸(16)成佛無學法。  有餘師説。歸依佛者。總歸依(17)如來十八不共法。  此能歸依何法爲體。  語表(18)爲體。如是歸依以何爲義。  救濟爲義。  由(19)彼爲依能永解脱一切苦故。如世尊言 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                   
“bahavaḥ śaraṇaṃ yānti parvatāṃś ca vanāni
ca ārāmānvṛkṣāṃś caityāṃś ca manuṣyā bhayavarjitāḥ || 
(14)多人求歸依　諸山及密林
(15)園苑樹支提　怖畏所逼惱
 
(20)衆人怖所逼　多歸依諸山
(21)園苑及叢林　孤樹制多等
 
. 
 
na tv etac charaṇaṃ śreṣṭhaṃ naitac charaṇam uttamam |
naitac charaṇam āgamya sarvaduḥkhātpram ucyate || 
(16)此歸依非勝　此歸依非上
(17)若至此歸依　不解脱衆苦
 
(22)此歸依非勝　此歸依非尊
(23)不因此歸依　能解脱衆苦
 
. 
 
yas tu buddhaṃ ca dharmaṃ ca saṃghaṃ ca śaraṇaṃ gataḥ |
catvāri cāryasatyāni paśyati prajñayā yadā || 
(18)若人歸依佛　歸依法及僧
(19)四種聖諦義　依慧恒觀察
 
(24)諸有歸依佛　及歸依法僧
(25)於四聖諦中　恒以慧觀察
 
. 
 
duḥkhaṃ duḥkhasamutpādaṃ duḥkhasya samatikramam |
āryaṃ cāṣṭāṅgikaṃ mārgaṃ kṣemaṃ nirvāṇagāminam || 
(20)苦及苦生集　一向過離苦
(21)具八分聖道　趣向苦寂靜
 
(26)知苦知苦集　知永超衆苦
(27)知八支聖道　趣安隱涅槃
 
. 
 
etad dhi śaraṇaṃ śreṣṭham etac charaṇam uttamam |
etac charaṇam āgamya sarvaduḥkhāt pram ucyate ||”iti | 
(22)此歸依最勝　此歸依爲上
(23)若至此歸依　則解脱衆苦 
(28)此歸依最勝　此歸依最尊
(29)必因此歸依　能解脱衆苦 
. 
 
ata eva śaraṇagamanāni sarvasaṃvarasamādāneṣu dvārabhūtāni | 
(24)是故信受歸依行。於一切受護爲入門。 
(77a1)是故歸依普於一切受律儀處爲方便門。 
. 
 
kiṃ punaḥ kāraṇam anyeṣu saṃvareṣv abrahmacaryād viratiḥ śikṣāpadaṃ vyavasthāpitam upāsakasya tu kāmamithyācārāt | 
復有(25)何因。佛於餘護中。立遠離婬欲。爲學處。於(26)優婆塞護中。立遠離邪婬。爲學處。 
何(2)縁世尊於餘律儀處立離非梵行爲其所(3)學。唯於近事一律儀中但制令其離欲邪(4)行。 
. 
 
mithyācārātigarhyatvāt saukaryād akriyāptitaḥ | 
偈曰。邪(27)婬最可訶。易作得不作。 
頌曰(5)邪行最可訶　易離得不作 
. 
 
kāmamithyācāro hi loke ’tyantaṃ garhitaḥ | pareṣāṃ dāropaghātādāpāyikatvāc ca |  na tathā ’brahmacaryam |  sukarā ca kāmamithyācārādviratirgṛhānadhyāvasatāṃ duṣkarātvabrahmacaryāditi duṣkaraṃ karttuṃ notsaheran |  āryāścākaraṇasaṃvaraṃ kāmamithyācārāt pratilabhante |  janmāntareṣv apy anadhyācaraṇānnatvabrahmacryādityupāsakasyāpi tasmād eva viratiḥ śikṣāpadaṃ vyavasthāpitaṃ mā bhūt parivṛttajanmāntaraḥ śaikṣa upāsakasaṃvarāṅgeṣv asaṃvṛta iti |  akriyāniyamo hy akaraṇasaṃvaraḥ |  ya upāsakāḥ santo bhāryāḥ pariṇayanti kiṃ tais tābhyo ’pi saṃvaraḥ pratilabdho ’tha na |  pratilabdho mā bhūt prādeśikasaṃvaralābha iti |  kathaṃ saṃvarakṣobho na bhavati |  yasmāt 
釋曰。邪婬於世間最(28)可訶。爲侵壞他婦故。能引惡道業故。  婬欲不(29)爾。  若在家人。遠離邪婬。此事易作。遠離婬(234a1)欲。此事難作。由不能行難行事故不出家。  諸(2)聖人於邪婬性得不作護。  於餘生自性不犯(3)故。於婬欲不爾。是故於優婆塞護中。立離邪(4)婬爲學處。勿別轉生聖人犯優婆塞護分。  何(5)以故。決定不作。名不作護。  若人已成優婆塞。(6)方娶妻妾。此人於彼爲得護不。  説得。勿於(7)一處得護。  云何於彼不破壞護。   
(6)論曰。唯欲邪行世極訶責。以能侵毀他妻(7)等故。感惡趣故  非非梵行。  又欲邪行易(8)遠離故。諸在家者耽著欲故離非梵行難(9)可受持。觀彼不能長時修學故不制彼(10)離非梵行。  又諸聖者於欲邪行一切定得(11)不作律儀。  經生聖者亦不行故離非梵行則(12)不如是。故於近事所受律儀但爲制立離(13)欲邪行。勿經生聖者犯近事律儀。  不作律(14)儀謂定不作。  諸有先受近事律儀後娶妻(15)妾。於彼妻妾先受戒時得律儀不。  理實應(16)得。勿但於一分得別解律儀。  若爾云何後(17)非犯戒。   
.  .  .  .  .  .  .  .  .  . 
                   
yathābhyupagamaṃ lābhaḥ saṃvarasya na saṃtateḥ || 4.33 || 
偈曰。如受意(8)得護。非於相續得。 
頌曰(18)得律儀如誓　非總於相續 
. 
 
yathā hy eṣām abhyupagamas tathā saṃvaralābhaḥ | kathaṃ caiṣāmabhyupagamaḥ |  kāmamithyācārādviramāmīti |  na tvatra saṃtāne mayā brahmacaryaṃ na kartavyamityata evaiṣāṃ tadadhiṣṭhātkāmamithyācārāṅgādeva saṃvaralābho nābrahmacaryāditi nāsti bhāryībhūtāyāṃ saṃvarakṣobhaḥ | 
釋曰。如彼受護故意得(9)護亦爾。受護故意云何。  謂我今永離邪婬。  非(10)於彼相續。謂我今不應作婬欲。是故受五戒(11)人。以彼爲依止。於離邪婬分得護。不從於彼(12)離婬欲得。是故由成自婦行婬欲。不違破護。 
(19)論曰。如本受誓而得律儀。本受誓云何。  謂(20)離欲邪行。  非於一切有情相續言我皆當(21)離非梵行。由此普於有情相續唯得離欲(22)邪行戒。非離非梵行律儀故後納妻妾非(23)毀犯前戒。 
.  .  . 
     
atha kasmāt mṛṣāvādād viratir evopāsakasaṃvaraśikṣāpadaṃ na paiśunyādiviratiḥ | 
(13)云何唯離妄語。於優婆塞護。立爲學處。不立(14)離兩舌等。 
何縁但制離虚誑語。非離間語(24)等爲近事律儀。 
. 
 
ebhir eva ca tribhiḥ kāraṇaiḥ | 
由前三證。 
亦由前説三種因故。 
. 
 
“mṛṣāvādātigarhyatvāt saukaryād akriyāptitaḥ” | 
謂妄語最可訶。易作得(15)不作。 
謂虚(25)誑語最可訶故。諸在家者易遠離故。一切(26)聖者得不作故。復有別因。 
. 
 
mṛṣāvādaprasaṅgāc ca sarvaśikṣāvyatikrame | 
偈曰。通起妄語故。過一切學處。 
頌曰(27)以開虚誑語　便越諸學處 
. 
 
sarvatra hi śikṣātikrame samanuyujyamānasyopasthitamidaṃ bhavati nāhamevamahārṣam iti mṛṣāvādasya prasaṅgo bhavaty ato mṛṣāvādādviratirvidhīyate kathaṃ kṛtātikramo ’pyātmani māviṣkuryāditi |  kiṃ punaḥ kāraṇaṃ pratikṣepaṇasāvadyācchikṣāpadasya na vyavasthāpitam | 
釋曰。(16)於一切違犯學處中。若被檢問妄語即起。謂(17)我不作。如此由妄語。通起墮犯無更起義。故(18)大師約此義。謂云何犯戒人。如實發露顯示(19)自失故。立離妄語爲護。  復有何因。於假制罪(20)中護。不立爲優婆塞學處。彼説立。 
(28)論曰。越諸學處被檢問時。若開虚誑語。便(29)言我不作。因斯於戒多所違越。故佛爲(77b1)欲令彼堅持。於一切律儀制離虚誑語。(2)云何令彼若犯戒時便自發露能防後犯。  復(3)以何縁不於遠離遮罪建立近事律儀。誰(4)言此中不離遮罪。離何遮罪。謂離飮酒。何(5)縁於彼諸遮罪中不制離餘。唯遮飮酒。 
.  . 
   
pratikṣepaṇasāvadyānmadyād eva 
偈曰。假制(21)罪中唯。離酒 
頌(6)曰(7)遮中唯離酒　爲護餘律儀 
. 
 
kiṃ kāraṇaṃ madyādeva nānyasmāt | 
釋曰。何因唯離酒爲戒不離餘。 
See the record before the previous verse. 
. 
 
anyaguptaye || 4.34 || 
(22)偈曰。爲護餘。 
See the full verse quoted previously 
. 
 
madyaṃ pivato ’nyānyapyaṅgānyaguptāni syuḥ |  kathaṃ punar madyapānaṃ pratikṣepaṇasāvadyaṃ gamyate |  prakṛtisāvadyalakṣaṇābhāvāt |  prakṛtisāvadyaṃ hi kliṣṭenaiva cittenādhyācaryate |  śakyaṃ tu madyaṃ pratīkārabuddhyaiva pātuṃ yāvanna madayet |  kliṣṭameva taccittaṃ yanmadanīyaṃ jñātvā pibati |  na tat kliṣṭaṃ yadamadanīyamātrāṃ viditvā pibati |  prakṛtisāvadyaṃ madyam iti vinayadharāḥ |  “kathaṃ bhadanta glāna upasthātavyaḥ |  prakṛtisāvadyamupālin sthāpayitvā” ity uktaṃ bhagavatā |  śākyeṣu ca glāneṣu madyapānaṃ nābhyanujñātam |  idaṃ coktaṃ māṃ bhikṣavaḥ śāstāram uddiśadbhiḥ kuśāgreṇa_ api madyaṃ na pātavyam” ity ataḥ prakṛtisāvadyam iti jñāyate |  āryaiś ca janmāntaragatair apy anadhyācārāt |  prāṇivadhādivat | kāyaduścaritavacanād durgatigamanāc ceti | nety ābhidhārmikāḥ |  utsargavihitasyāpi glāneṣu prajñaptisāvadyasya punar madyasyāpavādaḥ prasaṅgaparihārārthaṃ madnīyamātrānīyamanāt |  ata eva kuśāgrapānapratiṣedhaḥ |  āryair anadhyācaraṇaṃ hrīmattvāt tena ca smṛtināśāt |  alpakasyāpy apānam aniyamād viṣavat |  duścaritavacanaṃ pramādasthānatvāt |  ata evātra pramādasthānagrahaṇaṃ nānyeṣu teṣāṃ prakṛtisāvadyatvāt |  atyāsevitena durgatigamanābhidhānam |  tatprasaṅgenābhīkṣṇamakuśalasaṃtatipravṛtterāpāyikasya karmaṇa ākṣepādvṛttilābhādvā |  surāmaireyamadyapramādasthānam iti ko ’rthaḥ |  surā anāsavaḥ | maireyaṃ dravāsavaḥ |  te ca kadācid aprāptacyutamadyabhāve bhavataḥ ityato madyagrahaṇam |  pūgaphalakodravādayo ’pi madayantīti surāmaireyagrahaṇam |  prajñaptisāvadyasyāpy ādareṇa praheyatve kāraṇajñāpanārthaṃ pramādasthānavacanam |  sarvapramādāspadatvād iti | 
釋曰。何以故。若人飮酒。則不(23)能守餘護分。  云何知飮酒是假制罪。  無自性(24)罪相故。  性罪相者。若起染汚心。方犯此罪。是(25)名性罪。  有時唯作對治病。意飮酒如量不令(26)醉。  若爾此心已成染汚。本知此能令醉而故(27)飮。  非染汚。由知如量不令醉故飮。  一切毘那(28)耶藏師説。飮酒是性罪。  如律文言。世尊云何(29)應治病人。  佛言。優波離。除性罪。何者性罪。(234b1)是我爲優婆塞所立學處。  復次釋迦病時。世(2)尊不許飮酒。  復次經言。比丘若人説我爲師。(3)由茅端酒亦不應飮故。知飮酒是性罪。  復次(4)聖人已轉別性。  本性不犯此故。如殺生等。(5)復次由説此是身惡行。阿毘達磨師説。不爾。  (6)何以故。有時爲病人許開假制罪。而重遮飮(7)酒。此何所以爲離非所許應至故。能令醉量(8)不定故。  是故由茅端飮亦不許。  非聖人所犯(9)者。由諸聖人慚羞失念事。因此失念。  是故一(10)滴亦不許飮。以量不定故。譬如惡毒。  説身惡(11)行者。放逸依處故。  是故於中立放逸依處名(12)於餘處不立。彼處自性罪故。  若過量數習。世(13)尊説由此入惡道。  是義云何。由愛習此數數(14)惡行相續生故。能引感惡道業故。得生惡道。  (15)酒酒類令醉放逸依處。此句有何義。  酒謂飮(16)酒。酒類謂餘物酒。  此二有時未至及已度令(17)醉位。不名令醉。爲除此故。  説令醉檳榔子。及(18)倶陀婆穀。亦能令醉。爲除此故。説酒及酒類。  (19)雖是假制罪。爲顯因縁。令殷重急除。故説放(20)逸依處。  一切惡行所依故。 
(8)論曰。諸飮酒者心多縱逸。不能守護諸餘(9)律儀。故爲護餘令離飮酒。  寧知飮酒遮罪(10)攝耶。  由此中無性罪相故。  以諸性罪唯染(11)心行。  爲療病時雖飮諸酒不爲醉亂能(12)無染心。  豈不先知酒能醉亂而故欲飮即(13)是染心。  此非染心由自知量。爲療病故(14)分限而飮不令醉亂故非染心。  諸持律者(15)言。飮酒是性罪。  如彼尊者鄔波離言我當(16)如何供給病者。世尊告曰。唯除性罪餘隨(17)所應皆可供給。  See the previous record  然有染疾釋種須酒。世尊(18)不開彼飮酒故。  又契經説。諸有苾芻稱我(19)爲師不應飮酒。乃至極少如一茅端所霑(20)酒量亦不應飮。故知飮酒是性罪攝。  又諸(21)聖者雖易多生亦不犯故。  如殺生等。又(22)經説是身惡行故。對法諸師言非性罪。  然(23)爲病者總開遮戒。復於異時遮飮酒者。(24)爲防因此犯性罪故。又令醉亂量無定(25)限。  故遮乃至飮茅端所霑量。  又一切聖皆不(26)飮者。以諸聖者具慚羞故。飮酒能令失(27)正念故。  乃至少分亦不飮者。以如毒藥量(28)無定故。  又經説是身惡行者。酒是一切放(29)逸處故。  由是獨立放逸處名。餘不立此名。(77c1)皆是性罪故。  然説數習墮惡趣者。  顯數飮(2)酒能令身中諸不善法相續轉故。又能引(3)發惡趣業故。或能令彼轉増盛故。  如契經(4)説。窣羅迷麗耶末陀放逸處。依何義説。  醞(5)食成酒名爲窣羅。醞餘物所成名迷麗耶(6)酒。  即前二酒未熟已壞不能令醉不名末(7)陀。若令醉時名末陀酒。簡無用位重立此(8)名。  然以檳榔及稗子等亦能令醉。爲簡彼(9)故。須説窣羅迷麗耶酒。  雖是遮罪而令放(10)逸廣造衆惡。爲令殷重遮斷故説放逸處(11)言。  酒是放逸所依處故(12)説一切有部倶舍論卷第十四(13)(14)(15) 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                       
ya ime trayaḥ prātimokṣadhyānānāsravasaṃvarāḥ kimeṣāṃ yata eko labhyate tataḥ śeṣau |  nety āha | kiṃ tarhi | 
是三種戒。謂波羅(21)提木叉。定生。無流。從此因若得一戒。爲得餘(22)二戒不。  説非。若爾云何。 
(16)阿毘達磨倶舍論卷第十五(17)　　尊者世親造(18)　三藏法師玄奘奉　　詔譯　(19)　　分別業品第四之三(20)此別解脱靜慮無漏三種律儀。從彼得一亦(21)餘二不。  不爾。云何。 
.  . 
   
sarvobhayebhyaḥ kāmāpto vartamānebhya āpyate | 
偈曰。欲從一切二。(23)現得木叉護。 
頌曰(22)從一切二現　得欲界律儀
(23)從根本恒時　得靜慮無漏 
. 
 
vartamānebhya eva skandhāyatana dhātubhyaḥ kāmāpta iti prātimokṣasaṃvaraḥ |  sarvebhya iti maulaprayogapṛṣṭhebhyaḥ |  ubhayebhya iti sattvāsattvākhyebhyaḥ prakṛtipratikṣepaṇasāvadyebhyaś ca vartamānebhya eva skandhāyatanadhātubhyo labhyate |  sattvādhiṣṭānapravṛttatvāt nātītānāgatebhyaḥ | teṣām asattvasaṃkhyātatvāt | 
釋曰。欲界戒。謂波羅提木叉(24)護。  從一切者。謂前分根本後分。  從二者。謂衆(25)生名非衆生名。又性罪處假制罪處。從現者。(26)謂現世五陰十二入十八界。從此得波羅提(27)木叉戒。  何以故。縁衆生爲境起故。是故不從(28)過去未來。得去來二世非衆生數故。 
(24)論曰。欲界律儀。謂別解脱  此從一切根本(25)業道及從加行後起而得。  從二得者。謂(26)從二類。即情非情性罪遮罪。從現得者。(27)謂從現世蘊處界得。  非從去來。由此律儀(28)有情處轉。去來非是有情處故。 
.  .  .  . 
       
maulebhyaḥ sarvakālebhyo dhyānānāsravasaṃvarau || 4.35 || 
偈曰。從(29)根本恒時。得定無流護。 
See the full verse quoted previously 
. 
 
maulebhya eva karmapathebhyo dhyānānāsravasaṃvarau labhyete na prayogapṛṣṭhebhyaḥ kuta eva prajñaptisāvadyebhyaḥ sarvakālebhyaś ca skandhāyatanadhātubhyo labhyete atītānāgatebhyo ’pi |  ata eva catuṣkoṭikaṃ kriyate |  santi tāni skandha dhātvāyatanāni yebhyaḥ prātimokṣasaṃvaraḥ eva labhyate na dhyānānāsravasaṃvarāviti vistaraḥ |  prathamā koṭiḥ pratyutpannebhyaḥ sāmantakapṛṣṭhebhyaḥ pratikṣepaṇasāvadyāc ca |  dvitīyā ’tītānāgatebhyo maulebhyaḥ karmapathebhyaḥ |  tṛtīyā pratyutpannebhyo maulebhyaḥ karmapathebhyaḥ |  caturthyatītānāgatebhyaḥ sāmantakapṛṣṭhemyaḥ iti |  natu saṃvarakāle vartamānāḥ karmapathāḥ santīti vartamānādhiṣṭhānebhyaḥ iti vaktavyam |  anāgatānām eva saṃvaraṇaṃ yujyate nātītavartamānānām | 
釋曰。從根本業道。(234c1)得定生護及無流護。不從前分及後分生。何(2)況從制罪生。從一切時陰入界所得。謂過去(3)現世未來。  因此故立四句。  有陰入界從彼得(4)波羅提木叉戒。不得定生及無流戒。應如此(5)廣説。  第一句者。從現世前分後分從制罪處。  (6)第二句者。從過去未來根本業道。  第三句者。(7)從現世根本業道。  第四句者。從過去未來(8)前分後分。     
若得靜慮(29)無漏律儀應知但從根本業道。尚不從彼(26)從二類。即情非情性罪遮罪。從現得者。(27)謂從現世蘊處界得。非從去來。由此律儀(28)有情處轉。去來非是有情處故。若得靜慮(29)無漏律儀應知但從根本業道。尚不從彼(78a1)加行後起得此律儀況從遮罪。從恒時者。(2)謂從過去現在未來蘊處界得。  由此差別(3)應作四句。  有蘊處界從彼唯得別解律儀(4)非餘二等。  第一句者。謂從現世加行後起(5)及諸遮罪。  第二句者。謂從去來根本業道。  第(6)三句者。謂從現世根本業道。  第四句者。謂(7)從去來加行後起。  非於正得善律儀時可(8)有現世惡業道等。是故應言從現處得。  理(9)應但説防護未來。定不應言防護過現。 
.  .  .  .  .  .  .  .  . 
                 
atha kiṃ saṃvarāsaṃvarau sarvasattvebhya eva labhyete sarvāṅgebhyaḥ sarvakāraṇaiś ca āhosvidasti bhedaḥ |  niyataṃ tāvat labhyate | 
此護不護。爲皆從一切境一切分(9)一切因得爲有異。  若約決定得。 
(10)諸有獲得律不律儀。從一切有情支因有(11)異不。  此定有異相云何。 
.  . 
   
saṃvaraḥ sarvasattvebhyo vibhāṣā tv aṅgakāraṇaiḥ | 
偈曰。於衆(10)生得護。由分因不定。 
頌曰(12)律從諸有情　支因説不定
(13)不律從一切　有情支非因 
. 
 
sarvasattvebhya eva saṃvaro labhyate kebhyaścit aṅgebhyas tu vibhāṣā |  kaścit sarvebhyo labhyate |  bhikṣusaṃvaraḥ | kaścic caturbhyaḥ | tato ’nyaḥ |  karmapathā hi saṃvarasyāṅgāni |  kāraṇair api kenacit paryāyeṇa sarvaiḥ kenacidekena | kena tāvat sarvaiḥ |  yady alobhādveṣāmohāḥ kāraṇānīṣyante | kenai kena |  yadi mṛdumadhyādhimātrāṇi cittāni kāraṇānīṣyante |  paścimaṃ paryāyaṃ niyamayyocyate asti saṃvarasthāyī sarvasattveṣu saṃvṛto na sarvāṅgaiḥ na sarvakāraṇaiḥ |  yo mṛdunā cittena madhyenādhimātreṇa vā upāsakovāsa śrāmaṇerasaṃvaraṃ samādatte |  asti sarvasattveṣu saṃvṛtaḥ sarvāṅgaiś ca na tu sarvakāraṇaiḥ |  yo mṛdunā cittena madhyenādhimātreṇa vā bhikṣusaṃvaraṃ samādatte |  asti sarvasattveṣu sarvaṅgaiḥ sarvakāraṇaiś ca |  yas trividhena cittena trīn saṃvarān samādatte |  asti sarvasattveṣu sarvakāraṇaiś ca na tu sarvāṅgaiḥ |  ya upāsakopavāsaśrāmaṇerasaṃvarānmṛdumadhyādhimātraiḥ samādatte |  yas tu na sarvasattveṣu syād īdṛśo nāsti |  yasmāt sarvasattvānugate kalyāṇāśaye sthitaḥ saṃvaraṃ pratilabhate nānyathā pāpāśayasyānuparatatvāt |  pañca niyamān kurvan prātimokṣasamvaraṃ pratilabhate |  sattvāṅgadeśakālasamayaniyamāt |  amuṣmāt sattvād viramāmīti sattvaniyamaḥ |  amuṣmādaṅgādityaṅaniyamaḥ | amusmina deśa iti deśaniyamaḥ |  māsādyāvaditi kālaniyamaḥ | anyatra yuddhād iti samayaniyamaḥ |  sucaritamātraṃ tu syāt tathā gṛhṇataḥ |  kathamaśakyebhyaḥ saṃvaralābhaḥ |  sarvasattvajīvitānupaghātādhyāśayenābhyupagamāt |  yadi punaḥ śakyebhya eva saṃvaro labhyate cayāpacayayuktaḥ syāt |  śakyāśakyānām itaretarasaṃcārāt |  evaṃ ca sati vināpi lābhatyāgakāraṇābhyāṃ saṃvarasya lābhatyāgau syāt ām iti vaibhāṣikāḥ |  naivaṃ bhavisyati |  yathā hy apūrvatṛṇādyutpattau śoṣe vā saṃvarasya vṛddhihlāsau na bhavatas tathā śakyāśakyasaṃcāre ’pi na syāt ām |  na sattvānāṃ pūrvaṃ paścāc ca bhāvāt tṛṇādīnāṃ tv abhāvāt |  ko nvatra viśeṣo na vā bhavedasatsu tṛṇādiṣu saṃvaras tadvad aśakyo vā bhavet |  yadā ca parinirvṛtā na bhavanty eva tadā kathaṃ saṃvarahlāso na syād iti naiṣa yuktaḥ parihāraḥ |  tasmāt pūrvaka eva parihāraḥ sādhuḥ |  evaṃ tarhi pūrvabuddhaparinirvṛtebhya uttareṣāṃ buddhānāṃ pratimokṣasaṃvarasyā lābhāt kathaṃ śīlanyūnatā na prasajyeta |  sarveṣāṃ sattvebhyo lābhāt |  yadi hi te ’py abhaviṣyaṃ stebhyo ’pi te ’lapsyanta |  uktaṃ yataḥ saṃvaro labhyate | 
釋曰。護從一切衆生(11)得。不從一分衆生得。從分不定。  有人從一切(12)分得護。  謂受比丘戒。有人從四分得護。謂(13)受所餘諸戒。  業道是一切護分。  由因有義從(14)一切得。有義不從一切得。[See the also next record]  若立無貪無瞋無(15)癡爲護生因。即從一切得。彼不相離故。  若(16)立下中上故意。爲護生因。則不從一切得。三(17)品不倶起故。  今定立後因爲生因。應論此(18)義。有住護人。於一切衆生有護。不由一切(19)分。不由一切因。  若人由下品或中上品故意。(20)受優婆塞及沙彌護。  有人於一切衆生有護。(21)由一切分。不由一切因。  若人由下品或中上(22)品故意。受比丘戒。  有人於一切衆生一切分(23)一切因得護。  若人由三品故意。受三種護。  有(24)人於一切衆生。由一切因得護。不由一切分。  (25)若人由三品故意。受五戒八戒十戒。  若不從(26)一切衆生。如此護則無。  何以故。由此人隨遍(27)一切衆生。於善故意中住方得護。異此不得(28)故。云何如此。惡意不絶故。  若人不作五種(29)定分別。乃得波羅提木叉護。  五定分別者。謂(235a1)衆生分處時縁。  於某衆生我離殺等。是名衆(2)生定分別。  於某分我持。是名分定分別。於某(3)處我持。是名處定分別。  我持此護乃至一(4)月等。是名時定分別。除鬪戰事。是名縁定分(5)別。  若人作如此受。唯得善行不得護。  於非所(6)能境。云何得護。  由不損害一切衆生命。善故(7)意受得故。  若從是所能境得護。此護則有増(8)減。  所能非所能互相轉故。  若爾離得捨護因(9)縁得護捨護。此義自成。毘婆沙師説如此。  有(10)餘師説。此義不應爾。  何以故譬如草等未有(11)有時或時枯。滅護無増減義。於所能非所能(12)衆生。互相轉時。無増減義亦爾。  是義不然。衆(13)生前後有故。草等不有。  若衆生般涅槃永不(14)有。云何護増減義不成。是故此救義不可然。  See the previous record  (15)前言義則爲善。  若爾於前佛所一切已般涅槃(16)衆生。後出世諸佛。從彼不得波羅提木叉護(17)故。云何後佛戒減前佛戒。此義不成。  從一切(18)衆生得故。  若彼衆生設在。從彼亦應得説。  能(19)令得護因義已。不護云何得。 
(14)論曰。律儀定從一切有情得。無少分理。支(15)因説不定。  支不定者。有從一切得謂苾芻(16)律儀。  有從四支得謂所餘律儀。[See the also previous record]  唯根本業(17)道名律儀支故。  因不定者。謂或有義從一(18)切因。[See the also next record]  或約餘義唯許從一。從一切者。謂(19)從無貪瞋癡。必倶起故。  唯從一者。謂從下(20)中上心。不倶起故。  此中且就後三因説。或(21)有一類住律儀者。於一切有情得律儀。非(22)一切支非一切因。  謂以下心或中或上。受(23)近事勤策戒。  或有一類住律儀者。於一切(24)有情得律儀。由一切支非一切因。  謂以下(25)心或中或上。受苾芻戒。  或有一類住律儀(26)者。於一切有情得律儀。由一切支及一切(27)因。  謂以三心受近事勤策苾芻戒。  或有一(28)類住律儀者。於一切有情得律儀。由一切(29)因非一切支。  謂以三心受近事近住勤策(78b1)戒。  無有不遍。於諸有情得律儀者。  以於(2)一切諸有情所住善意樂方得律儀。異則(3)不然。以惡意樂不全息故。  若人不作五種(4)定限方可受得別解律儀。  謂有情支處時縁(5)定。  有情定者。念我唯於某類有情當離殺(6)等。  言支定者。念我唯於某律儀支當持(7)不犯。言處定者。念我唯住某類方域當(8)離殺等。  言時定者。念我唯於一月等時能(9)離殺等。言縁定者。念我唯除鬪戰等縁能(10)離殺等。  如是受者不得律儀。但得律儀相(11)似妙行。  於非所能境如何得律儀。  由普於(12)有情發起増上不損命意樂故得律儀。  毘(13)婆沙師有作是説。若謂一向於所能境方(14)可受得別解律儀。則此律儀應有増減。  以(15)所能境與非所能二類有情有轉易故。  如(16)是便有別解律儀離得捨縁有得捨過。  彼(17)説不然。  如生草等先無後起或起已枯於彼(18)律儀無増無減。能不能境所得律儀。境轉易(19)時例亦應爾。  彼言不爾。所以者何。以諸有(20)情前後性等草等前後性不同故。  若爾有情(21)般涅槃已。如前性類今時既無。於彼律儀(22)如何無減。故如是釋於理不然。  See the previous record  前所説因(23)於理爲善。  若爾前佛及所度生已涅槃者。後(24)佛於彼既不發得別解律儀。如何尸羅無(25)減前過。  以一切佛別解律儀皆從一切有情(26)處得。  設彼有情今猶在者。後佛從彼亦得(27)律儀。故後尸羅無減前過。  已説從彼得諸(28)律儀。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                                           
asamvaras tu sarvebhyaḥ sarvāṅgebhyo na kāraṇaiḥ || 4.36 || 
偈曰。不護從(20)一切。一切分非因。 
See the full verse quoted previously 
. 
 
asaṃvaras tu sarvasattvebhyo labhyate sarvakarmapathebhyaś ca |  nāsti hi vikalenāsaṃvareṇāsaṃvarikaḥ |  na tu sarvakāraṇairyugapat mṛdvādicittāsaṃbhavāt |  yo mṛdunā cittenāsaṃvaraṃ pratilabhate so ’dhimātreṇa_ api cittena prāṇinaṃ jīvitād vyaparopayan mṛdunaivā saṃvareṇa samanvāgato bhavaty adhimātrayā tu prāṇātipātavijñaptyā |  evaṃ madhyādhimātreṇa yojyam |  tatreme āsaṃvarikās tadyathā aurabhrikāḥ kaukkuṭikāḥ saukarikāḥ śākunikā mātsikā mṛgalubdhakāś caurā vadhyaghātakā bandhanapālakā nāgabandhakāḥ śvapākā vāgurikāś ca |  rājāno daṇḍanetāro vyāvahārikāś cārthata āsaṃvarikāḥ asaṃvare bhavatvāt tatrashatayā asaṃvara eṣām astīti āsaṃvarikā vā |  urabhrān ghnantīti aurabhrikāḥ |  evam anye ’pi yojyāḥ |  yuktas tāvat saṃvarasya sarvasattvebhyo lābhaḥ |  sarvasattvahitādhyāśayena grahaṇāt |  aurabhrikādīnāṃ tu mātāpitṛputradārādiṣvavipannāśayānāṃ jīvitahetorapyahantukāmānāṃ kathamasaṃvaraḥ sarvasattvebhyo yujyate |  mātrādīn api hi ta urabhrībhūtān hanyuḥ |  na hi tāvat te ta eva iti vidvāṃso hanyuḥ |  āryībhūtānāṃ ca punaḥ paśu bhavituṃ nāsty avakāśa iti tebhyaḥ kathaṃ syāt |  yadi cānāgatātmabhāvāpekṣayā varttamānādasaṃvṛtaḥ syād urabhrādīn api te putrībhūtāt sarvathā na hanyuriti ina syāt tebhyyo ’saṃvaraḥ |  kathaṃ hi nāma jighāṃsatām eva tebhyo na syād asaṃvaraḥ |  etan mātrādiṣu samānam |  kathaṃ hi nāmājighāṃsatām eva tebhyaḥ syād asaṃvara iti |  yaś caurabhriko janmanāpy ādatte svadāraparituṣṭo mūkaś ca |  katham asya pūrvaṅgebhyo ’saṃvaraḥ syāt | āśayasyāvipannatvāt |  mūko ’pi ca vākprāpaṇīyamarthaṃ kāyena prāpayituṃ śakta iti |  yas tarhi dve trīṇi vā śikṣāpadāni samādatte |  sarvathā nāsti vikalaḥ prādeśikaścāsaṃvarika iti vaibhāṣikāḥ |  yathā bhyupagamaṃ vikalo ’pi syāt prādeśiko ’pyasaṃvaraḥ saṃvaraścānyatrāṣṭavidhāditi sautrāntikāḥ |  tanmātraśīla dauḥślīlyapratibandhāt | 
釋曰。不護者。從一切衆生(21)得。從一切業道得。  何以故。無不護人由不具(22)不護。成不護  不由一切因。一時下品等不倶(23)起故。  若人由下品心得不護。此人由上品心。(24)亦得斷衆生命。此人與下品不護相應。亦與(25)上品殺生等無教相應。  由中上。品心亦爾。  此(26)中是人名不護人。謂殺羊。殺雞。殺猪。捕鳥。(27)捕魚。獵鹿。偸盜行。刑戮人。獄卒。縛象人。煮(28)狗人。網捕人。  主將軍。斷事人。如此等人。約(29)義皆是不護。住於不護故。名不護人。彼有不(235b1)護故。名不護人。      此義可然。謂諸護從一切衆(2)生得。  於一切衆生。由善利故意受持故。  殺羊(3)等人。於母父妻子等中。無損害心。爲救自壽(4)命。亦不樂損。彼云何言從一切衆生得。  至親(5)等若轉生成羊等。彼亦能殺。  何以故。知彼未(6)成彼等。是故不殺。  若至親等成聖人更爲畜(7)生。無有是處。從彼云何得不護。  若由觀未來(8)世事從現世相續生不護。羊等於未來應成(9)兒等。從一向不殺。  云何於現世相續得不護。(10)若人於衆生恒起損害意。從彼無不護。此執(11)有何義。  此義於至親等同。此人於彼無損害(12)意。  而從彼得不護。此義復云何。  若有殺羊等(13)人。於一生中不與不取。於自妻知足。於妄語(14)瘖瘂。  云何由一切分得不護。善故意壞故。  若(15)義應由言語得顯。彼能以身顯示。  若爾有人(16)受學處。或二或三。此義云何。  一向無不具分(17)不護及一處不護。毘婆沙師説。  如此隨求受(18)故意。不具分及一處。皆得不護。受護亦爾除(19)八分護。經部師説如此。  由如此量。遮防善(20)戒惡戒故。 
得不律儀定從一切有情業道。  無少(29)分境及不具支不律儀者。  此定無有由一切(78c1)因。下品等心無倶起故。  若有一類由下品(2)心得不律儀。後於異時由上品心斷衆生(3)命。彼但成就下不律儀。亦成殺生上品表(4)等。  中品上品例此應知。  此中何名不律儀(5)者。謂諸屠羊屠鷄屠猪捕鳥捕魚。獵獸劫盜(6)魁膾典獄。縛龍煮狗及罝弶等。  等言類顯王(7)典刑罰及餘聽察斷罪等人。但恒有害心(8)名不律儀者。由彼一類住不律儀。或有不(9)律儀名不律儀者  言屠羊者。謂爲活命(10)要期盡壽恒欲害羊。  餘隨所應當知亦(11)爾。  遍於有情界得諸律儀其理可爾。  由(12)普欲利樂勝阿世耶而受得故。  非屠羊等(13)不律儀人於己至親有損害意。乃至爲救(14)自身命縁亦不欲殺。如何可説普於一切(15)得不律儀。  由彼至親若爲羊等於彼亦可(16)有損害心。  既知至親現非羊等。如何於彼(17)可有害心。  又聖必無作羊等理。如何於彼(18)得不律儀。  若觀未來羊等自體。於現相續(19)得不律儀。是則羊等於未來世亦有至親(20)及聖自體。於彼決定無損害心。是則應觀(21)未來自體不於現在得不律儀。於羊等現(22)身既有害意。  如何不於彼得不律儀。  於母(23)等現身既無害意。  如何亦於彼得不律儀。(24)於等事中應求異理。  又屠羊等不律儀人。(25)於一生中不與不取。於己妻妾住知足(26)心。瘂不能言無語四過。  如何彼亦得具支(27)不律儀。彼遍損善阿世耶故。  雖瘂不言而(28)身表語所欲説義故得具支。  若爾彼人或(29)時先受二三學處。後但受殺。於餘不損善(79a1)阿世耶。  如何具發七支惡戒。毘婆沙者作如(2)是言。  必無缺支及餘一分可得名住不律(3)儀人。經部諸師作如是説。隨所期限支具(4)不具及全分一分皆得不律儀。律儀亦然。唯(5)除八戒。  由隨彼量善惡尸羅性相相違互(6)相遮故。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                   
uktam idam asaṃvarasya yebhyo lābhaḥ | kathaṃ tu lābha iti noktam | tata idam ucyate | 
説從此得不護已。云何得不護。(21)此義未説。今當説。 
已説從彼得不律儀。得不律儀及(7)餘無表。如何方便未説當説。 
. 
 
asaṃvarasya kriyayā lābho ’bhyupagamena vā | 
偈曰。得不護由二。自作及(22)求受。 
頌曰(8)諸得不律儀　由作及誓受
(9)得所餘無表　由田受重行 
. 
 
dvābhyāṃ kāraṇābhyāmasaṃvaro labhyate |  vadhaprayogakriyayā tatkulīnaiḥ tatkarmābhyupagamāc cānyatra kulīnaiḥ |  vayamapyanayā jīvikayā jīviṣyāma iti | 
釋曰。不護由二因得。  若生彼家。由自行(23)殺生等事。若生餘家。由求受此業。  謂我等應(24)行此業。爲立資生。由此二因故。不護得生。 
(10)論曰。諸不律儀由二因得。  一者生在不律(11)儀家。由初現行殺等加行。二者雖復生在(12)餘家。由初要期受殺等事。  謂我當作如是(13)事業以求財物養活自身。當於爾時便發(14)惡戒。 
.  .  . 
     
śeṣāvijñaptilābhastu kṣetrādānādarehanāt || 4.37 || 
偈(25)曰。得所餘無教。由田受重行。 
See the full verse quoted previously 
. 
 
kṣetraṃ vā tadrūpaṃ bhavati yatrārāmādipradānamātreṇāvijñaptir utpadyate |  yathaupadhikeṣu puṇyakriyāvastuṣu |  athavā samādānamādatte buddhamavanditvā na bhokṣye tithimāsārdhamāsabhaktāni vā nityaṃ kariṣyāmītyādi |  ādareṇa tadrūpeṇa kriyāmīhate kuśalāmakuśalāṃ vā yato ’syāvijñaptir utpadyate |  uktam etad yathā saṃvarāsaṃvaretarāṇāṃ pratilambhaḥ |  tyāga idānīṃ vaktavyaḥ | tatra tāvat 
釋曰。有如此相(26)田。於中由唯施阿藍摩等生善無教。  如有攝(27)福徳業處説。  復次自誓受善行。若未禮佛。我(28)誓不食不眠。若齋日及半月一月中。我當恒(29)施他食。如此等。  由此受善行無教恒流。有如(235c1)此故重心行善惡諸業。從此更生無教。  説由(2)此能得護不護已。  捨護不護今當説。此中 
得餘無表由三種因。一者由田。謂於(15)如是諸福田所施園林等。彼善無表初施便(16)生。  如説有依諸福業事。  二者由受。謂自誓(17)言。若未禮佛不先食等。或作誓限。於齋(18)日月半月及年常施食施。  三由重行。謂起(19)如是殷重作意行善行惡。由此三因起(20)餘無表。  如是已説得律儀等。  捨律儀等未(21)説當説。具云何捨別解律儀。 
.  .  .  .  .  . 
           
prātimokṣadamatyāgaḥ śikṣānikṣepaṇāc cyuteḥ |
ubhayavyañjanotpattermūlacchedānniśātyayāt || 4.38 || 
偈(3)曰。捨護木叉調。由捨學處死。由二根轉生。(4)由根斷時盡。 
頌曰(22)捨別解調伏　由故捨命終
(23)及二形倶生　斷善根夜盡
(24)有説由犯重　餘説由法滅
(25)伽濕彌羅説　犯二如負財 
. 
 
dāmyanty aneneti damaḥ saṃvaro ’bhipretas tenendriyadamanāt |  caturbhiḥ kāraṇaiḥ prātimokṣasaṃvarasya tyāgaḥ |  sthāpayitvopavāsam |  śikṣāpadānāṃ vijñapuruṣasyāntike pratyākhyānadāśayataḥ nikāyasabhāgatyāgāt yugapadu bhayavyañjanaprādurbhāvāt kuśalamūlasamucchedāc ca |  upavāsasaṃvarasya tvebhiś caturbhir ārātrikṣayāc ca |  tānyetānyabhisamasya pañca tyāgakāraṇāni bhavanti |  kiṃ punaḥ kāraṇam ebhiḥ kāraṇaistyāgo bhavati |  samādānaviruddhavijñaptyutpādādāśrayatyāgādāśrayavikopanānnidānacchedāt tāvad evākṣepāc ca | 
釋曰。木叉調者謂波羅提木叉(5)護。能調伏身口業故。  有四因能捨波羅提木(6)叉護。  除優波婆娑護。  一由故意。於有解人邊(7)捨所學處。二由捨聚同分故捨。三由一時(8)二根倶起故捨。四由善根斷故捨。  優波婆娑(9)護。由前四因故捨。復由夜盡故捨。  合此爲五。(10)故説捨因有五。  何因由此五故捨。  由生有教(11)與求受故意相違故。依止不住故。依止變異(12)故。縁起斷故。引如此量故。 
(26)論曰。言調伏者意顯律儀。由此能令根調(27)伏故。  唯除近住所餘七種別解律儀。由四(28)縁捨。  See the previous record  一由意樂對有解人發有表業捨(29)學處故。二由棄捨衆同分故。三由二形倶(79b1)時生故。四由所因善根斷故。  捨近住戒由(2)前四縁及由夜盡。  是故總説別解律儀由五(3)縁捨。  何縁捨戒由此五縁。  與受相違表業(4)生故。所依捨故。所依變故。所因斷故。過期(5)限故。 
.  .  .  .  .  .  .  . 
               
patanīyena cety eke 
偈曰。餘記感大(13)燒 
See the full verse quoted previously 
. 
 
anye punar āhuś caturṇāṃ patanīyānām anyatamena bhikṣuśrāmaṇerasaṃvaratyāga iti | 
釋曰。有餘部説。有四種感大燒燃罪。由隨(14)犯一罪。即捨比丘及沙彌護。 
有餘部説。於四極重感墮罪中。若隨(6)犯一亦捨勤策苾芻律儀。 
. 
 
saddhamantir dhito ’pare | 
偈曰。或由正法(15)盡。 
See the full verse quoted previously 
. 
 
saddharmasyāntardhānādity apare |  yasmād antarhite saddharme sarvaśikṣāsīmākarmāntāḥ pratiprasrabhyanta iti | 
釋曰。有餘師説。  由正法滅盡時。一切學處(16)戒壇羯磨一切捨離。 
有餘部言。  由正(7)法滅亦能令捨別解律儀。以法滅時一切(8)學處結界羯磨皆止息故。 
.  . 
   
dhanarṇavat tu kāśmīrair āpannasyeṣyate dvayam || 4.39 || 
偈曰。罽賓師説犯。有二(17)如負財。 
See the full verse quoted previously 
. 
 
kāśmīrās tu khalu vaibhāṣikāḥ evam icchanti |  na maulīmadhyāpattim āpannasyāsti bhikṣusaṃvaratyāgaḥ |  kiṃ kāraṇam | na hy ekadeśakṣobhāt kṛtsna saṃvaratyāgo yukta iti |  naiva cānyām apy āpatti māpannasyāsti śīlacchedaḥ | kiṃ tarhi |  dvayamasya bhavati śīlaṃ dauḥśīlyaṃ ca |  yathā kasyaciddhanaṃ syād ṛṇaṃ ca |  āviṣkṛtāyāṃ tu tasyāmāpattau śīlavānbhavati na duḥśīlo yathā ṛṇaṃ śodhayitvā dhanavānbhavati na tvṛṇavāniti |  yat tarhi bhagavatoktam “bhikṣurbhavatyaśramaṇo ’śākyaputrīyo dhvasyate bhikṣubhāvāt |”  katamasya bhavati śrāmaṇyaṃ dhvastaṃ patitaṃ parājitam iti |  paramārthabhikṣutvaṃ saṃdhāyaitad uktam |  idamabhisāhasaṃ vartate | kimatrābhisāhasam |  yat bhagavatā nītārthaṃ punar anyathā nīyate |  dauḥśīlyāya ca bahukleśebhyaḥ pratyayā dīyante |  katham eta nītārtham |  eṣa hi vinaye nirdeṣaḥ | “caturvidho bhikṣuḥ |  saṃjñābhikṣuḥ pratijñābhikṣurbhikṣata iti bhikṣur bhinnakleśatvāt bhikṣuḥ |  asmiṃstvarthe jñapticaturthakarmopasaṃpanno bhikṣur ” iti |  na cāsau pūrvaṃ paramārthabhikṣurāsīdyataḥ paścād abhikṣurbhavet yac coktamekadeśakṣobhāditi atra śāstraiva datto ’nuyoga “stadyathā tālo mastakācchinno ’bhavyo ’ṅkuritatvāya abhavyo viruḍhiṃ vṛddhiṃ vipulatāmāptu” mityupamāṃ kurvatā |  kaḥ punar ūpamārthaḥ |  evam ekadeśa syāpi mūlabhūtasya cchedādabhavyaḥ saṃvaraśeṣo viroḍum iti |  sa ca gurvīṃ bhikṣubhāvam aryādābhedinīṃ maulīm āpattim āpadyamānas tīvrānapatrāpyayogāt saṃvarasya mūlaṃ cchinattīti yuktaḥ kṛtsnasaṃvaratyāgaḥ |  yasya caikagrāsaparibhogo ’pyekapāda pārṣṇirpradeśaparibhogo ’pi ca nābhyanujñāyate sāṃghikayorāhāravihārayoḥ sarvabhikṣusaṃbhogabahiṣkṛtaś ca śāstrā yaṃ cādhikṛtyoktaṃ | 
釋曰。罽賓國毘婆沙師執説如此。  若(18)人犯根本罪。不捨比丘戒。  何以故。由動壞(19)一處捨一切護。此不應然。  犯別學處。餘學處(20)斷。無如此義。  雖然此人有二種。有戒有破戒。  (21)譬如有人有財物而負他債。  發露顯示此罪(22)已。還得具清淨戒。無復破戒。譬如有人還他(23)債已更具財。  若爾云何。佛世尊説。此人非(24)比丘。非沙門。非釋子。從比丘護沙門義斷。  (25)墮滅退故。説名波羅夷。  約眞實比丘故説此(26)言。  今不計命大過事起。何者不計命大過事。  (27)是佛世尊立爲了義。汝翻此爲不了義。  於破(28)戒與縁。於多煩惱人。爲作犯縁。  云何知此言(29)是了義。  此言於毘那耶中是決判説。毘那耶(236a1)云。比丘有四種。  一名比丘。二自稱比丘。三乞(2)者比丘。四破煩惱比丘。  於此義中白四羯磨(3)受戒。説爲名比丘。  此人先是眞實比丘。後成(4)非比丘。無如此義。是汝所言。由犯一處。所餘(5)不失。此中大師已與決判。譬如多羅樹。於頭(6)被斫。更不生荑。不應成老。不應成長。不應成(7)大。世尊作如此譬。  欲顯何義。  如此由破一分(8)根本故。所餘護無更生起義。  若人犯根本罪(9)最重。能破一切比丘行。與最重無慚羞相應(10)故。此人即斷一切護根本。是故捨一切護。此(11)義應然。  何以故。於大衆食及住處。佛不許此(12)人噉一段食。踐一脚跟地。此人大師所擯出(13)一切大衆事用外。約此人佛復説言。 
迦濕彌羅國毘婆(9)沙師言。  犯根本罪時不捨出家戒。  所以然(10)者。非犯一邊一切律儀應遍捨故。  非犯(11)餘罪有斷尸羅。  然有二名。謂持犯戒。  如有(12)財者負他債時名爲富人及負債者。  若於(13)所犯發露悔除名具尸羅。不名犯戒。如還(14)債已但名富人。  若爾何縁薄伽梵説犯四(15)重者不名苾芻。不名沙門非釋迦子。破(16)苾芻體害沙門性。  壞滅墮落立他勝名。  依(17)勝義苾芻密意作是説。  此言兇勃。兇勃者(18)何。  謂於世尊了義所説以別義釋令成不(19)了。  與多煩惱者爲犯重罪縁。  寧知此言是(20)了義説。  由律自釋有四苾芻。  一名想苾芻。(21)二自稱苾芻。三乞匃苾芻。四破惑苾芻。  此義(22)中言非苾芻者。謂非白四羯磨受具足戒(23)苾芻。  非此苾芻先是勝義。後由犯重成非(24)苾芻。故知此言是了義説。然彼所説。非犯(25)一邊一切律儀應遍捨者。彼言便是徴詰(26)大師。大師此中立如是喩。如多羅樹若被(27)斷頭必不復能生長廣大。諸苾芻等犯重(28)亦然。大師此中  喩顯何義。  意顯於戒隨犯(29)一邊根本重罪。令餘所受必不復能生長廣(79c1)大。  謂彼毀犯諸重罪時。違越苾芻根本行(2)故。與極猛利無慚無愧共相應故。行根既斷。(3)理應遍捨一切律儀。  又犯重人世尊不許(4)食僧祇食下至一摶。踐毘訶羅一足跟(5)地。擯出一切苾芻事業。大師依彼説如是(6)言。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                           
“nāśayata kāraṇḍavakaṃ kaśambakamapakarṣata |
athotplāvinaṃ vāhayata abhikṣuṃ bhikṣuvādinam” iti || 
汝等應(14)滅除甘蔗栽。拔棄空腹樹。簸却無實穀。汝今(15)應遮斷。非比丘自稱爲比丘。 
應速拔除稻禾稗莠。應速簡棄腐朽棟(7)梁。應速簸颺種中穅秕。如是應速驅擯衆(8)中實非苾芻稱苾芻者。 
. 
 
tasya kīdṛśo bhikṣubhāvaḥ | yādṛśas tādṛśo ’stu | asti tu bhikṣubhāvaḥ | 
於此人比丘法(16)何相。如相是相。雖然不無比丘法。 
彼苾芻體其相如(9)何。隨相是何體必應有。 
. 
 
tathā hi “catvāraḥ śramaṇā na pañcamo ’sti cundeti” 
何以故。佛(17)世尊説。准陀沙門但四。無有第五。 
以世尊説准他(10)當知有四沙門。更無第五。 
. 
 
bhagavān avocat 
See the previous record 
See the previous record 
. 
 
“mārgajino mārgadeśiko mārge jīvati yaś ca mārgadūṣī” asty etad uktam | 
四者。一道(18)生。二説道。三道活。四汚壞道。有如此説。 
所言四者。一勝(11)道沙門。二示道沙門。三命道沙門。四汚道沙(12)門。雖有此説 
. 
 
sa tv eṣa ākṛtimātrāvaśeṣatvācchamaṇa ukto dagdhakāṣṭhaśuṣkahladaśukanāśā pūtivījālātacakramṛtasattvavat |  yadi hi dauḥśīlyād abhikṣuḥ syāt śikṣādattako na syāt |  na vayaṃ brūmaḥ sahādhyāpattyā sarvaḥ pārājikaḥ iti |  yas tu pārājikaḥ so ’vaśyamabhikṣuḥ |  kaścit tu saṃtānaviśeṣān na pārājika ekacittenāpy apraticchādanād iti vyavasthāpitaṃ dharmasvāminā |  yadi tarhi pārājiko na bhikṣuḥ kiṃ punar na pravrājyate |  tīvrānapatrāpy avipāditatvāt saṃtateḥ saṃvarābhavyatvān na tu khalu bhikṣubhāvāpekṣayā |  tathā hy asau nikṣiptaśikṣo ’pi na pravrājyate |  kaścāyamanarthe nirbandho yadyasau tathābhūto ’pi bhikṣur namo ’stu tasmai tādṛśāya bhikṣutvāya |  saddharmāntardhāne bu vinayakarmābhāvādapūrvasaṃvaralābho nāsti |  labdhasya tu nāsti tyāgaḥ | 
此(19)人唯相貌爲餘故。説爲沙門。譬如燒木枯池(20)鸚鵡嘴壞種子火輪死衆生等。  若由破戒成(21)非比丘。不應成與學比丘。  我等不説。一切犯(22)戒人。由犯戒事。即成波羅夷。  若波羅夷人。必(23)定非比丘。  有餘人由相續勝異。雖犯而非波(24)羅夷。由一心不敢覆藏故。法主安立律義如(25)此。  若波羅夷非比丘。云何不更許出家。  由相(26)續爲最重無慚羞所壞。於護不能感生故如(27)焦種子。不由觀有比丘法故。  何以故。此人若(28)已捨戒。亦不許更出家故。  於此毀損。功用何(29)益若人已成如此。猶名比丘。勿然此爲比丘(236b1)義。  由正法滅盡毘那耶羯磨無故。不更得新(2)護。  若已得不捨。 
而彼唯有餘沙門相故名沙(13)門。如被燒材假鸚鵡&T072334;涸池敗種火輪死人。  (14)若犯重人非苾芻者。則應無有授學苾芻。  (15)不説犯重人皆成他勝罪。  但成他勝罪。定(16)説非苾芻。  謂或有人相續殊勝。雖犯極重(17)戒而非他勝罪。由彼無有一念覆心。法主(18)世尊制立如是。  若犯他勝便非苾芻。何不(19)重令出家受戒。  由彼相續已爲極重無慚(20)愧懷。無力能發出家律儀。如蕉種故。非(21)觀彼有苾芻律儀故  不重令出家受戒。所(22)以然者。設彼後時謂是苾芻更捨所學亦(23)不許彼重出家故。  於此無義苦救何爲。若(24)如是人猶有苾芻性。應自歸禮如是類苾(25)芻。  正法滅時雖無一切結界羯磨及毘奈耶(26)未得律儀無新得理。  而先得者無有捨義。 
.  .  .  .  .  .  .  .  .  .  . 
                     
atha dhyānānāsravasaṃvarayoḥ kathaṃ tyāgaḥ | 
復次定生護及無流護。棄捨(3)云何。 
(27)靜慮無漏二律儀等。云何當捨。 
. 
 
bhūmisaṃcārahānibhyāṃ dhyānāptaṃ tyajyate śubham | 
偈曰。由度地及退。棄捨定得善。 
頌曰(28)捨定生善法　由易地退等
(29)捨聖由得果　練根及退失 
. 
 
sarvam eva dhyānāptaṃ kuśalaṃ dvābhyāṃ kāraṇābhyāṃ parityajyate |  upapattito vā bhūmisaṃcārādūrdhvaṃ cāvaśyaṃ parihāṇito vā samāpatternikāyasabhāgatvāc ca kiñcit |  yathā ca rūpāptaṃ kuśalaṃ bhūmisaṃcārahānibhyāṃ tyajyate 
釋曰。(4)一切定得善法。由二因縁捨離。  或由受上地(5)生度餘地。或由退上定墮下地。或由捨聚同(6)分。  復次如色界定得善。由度餘地退及棄捨。 
(80a1)論曰。諸靜慮地所繋善法由二縁捨。  一由易(2)地。謂從下地生上地時。或上地沒來生下(3)地。二由得退。謂從已獲勝定功徳還退失(4)時。等言爲顯捨衆同分亦捨少分殊勝善(5)根。  如色界中所有善法由易地退捨。 
.  .  . 
     
tathārūpyāptam āryaṃ tu phalāptyuttaptihānibhiḥ || 4.40 || 
(7)偈曰。無色亦爾。釋曰。於無色界定得善。約度(8)餘地及退亦爾。唯無定戒。偈曰。聖得果練根(9)退。 
無色界(6)亦然。唯無律儀與色界異。[See aslo the full verse quoted previously] 
. 
 
anāsravaṃ tu kuśalaṃ tribhiḥ kāraṇaiḥ parityakṣyate |  phalaprāptitaḥ pūrvako mārgaḥ parityakṣyate |  indriyottāpanena mṛddhindriyam ārgaḥ | parihāṇita uttaro mārgaḥ |  phalaṃ phalaviśiṣṭo vā |  evaṃ tāvat saṃvarāstyajyante | 
釋曰。無流善由三因縁故棄捨。  由得果棄(10)捨前道。  由練根棄捨下劣根道。由退棄捨上(11)品道。  See the previous record  或果或於果勝道。棄捨諸護法如此。 
無漏善法由三(7)縁捨。  一由得果謂得果時捨前向道及果道(8)故。  二由練根。謂練根位由得利道捨鈍道(9)故。三由退失。謂得退時退失果道勝果道故。  See the previous record  (10)如是已説捨諸律儀。不律儀云何捨。 
.  .  .  .  . 
         
asaṃvaraḥ saṃvarāptimṛtyudvivyañjanodayaiḥ | 
偈(12)曰。捨不護得護。死二根生故。 
頌曰(11)捨惡戒由死　得戒二形生 
. 
 
tribhiḥ kāraṇairasaṃvaracchedaḥ | saṃvaraprāptitaḥ |  yadi saṃvaraṃ samādatte dhyānasaṃvaraṃ vā labhate |  hetupratyayabalena samādhilābhāt | tenāsaṃvaśchidyate |  pratidvandvabalīyastvāt |  maraṇenāśrayatyāgāt | dvivyañjanotpādenāśrayavikopanād iti |  śastrajālatyāge ’pyakaraṇāśayataḥ |  saṃvaramantareṇāsaṃvaracchedo nāsti |  nidānaparivarjane ’pyauṣadhamantareṇa pravṛddharogāvinivṛttivat | 
釋曰。有三因縁。(13)能斷除不護。一由得護。  謂受持護。或得定(14)生護。  由昔因縁力故得定。一切不護皆斷絶。  (15)對治力大故。  二由死棄捨不護。由依止破滅(16)故。三由二根倶起棄捨不護。依止變異故。  若(17)人捨杖網等。由不欲作意故。  雖捨離縁起。(18)若不受對治護。不護無斷義。  譬如離病縁起。(19)不服良藥重病不差。前義亦爾。 
(12)論曰。諸不律儀由三縁捨。一者由死捨所(13)依故。二由得戒。  謂若受得別解律儀。或由(14)獲得靜慮律儀惡戒便捨。  由因縁力得律(15)儀時。諸不律儀一切皆斷。  以善惡戒其性相(16)違。善戒於中勢力強故。  三由相續二形倶(17)生。以於爾時所依變故。[See also the previous record which is the onset of this commentary of this verse.]  住惡戒者。雖或(18)有時起不作思捨刀網等。  若不受得諸善(19)律儀諸不律儀無容棄捨。  譬如雖避發病(20)因縁不服良藥病終難愈。 
.  .  .  .  .  .  .  . 
               
ya āsaṃvarika upavāsaṃ gṛhṇāti kimasau tasmāt saṃvarāt punar asaṃvaraṃ gacchatyāhosvinnaivasaṃvaraṃ nāsaṃvaram |  asaṃvaram ity eke | tyāgāśayasyānātyantikatvāt |  pradīptaivāyaḥpiṇḍaḥ punaḥ śyāmatāṃ nāprayujyamāno gacchatītyapare |  tallābhasya vijñaptyadhīnatvāt | 
是不護人。若(20)受優波婆娑護。爲從護入不護。爲從護入非(21)護非不護。  有餘師説。還入不護。以捨意不定(22)故。  譬如赤鐵更還青色。毘婆沙師説。是義不(23)然。若人更行先事。還入不護。  由此至得隨屬(24)有教故。 
不律儀者。受近(21)住戒至夜盡位捨律儀時。爲得不律儀。爲(22)名處中者。  有餘師説。得不律儀。惡阿世耶(23)非永捨故。  如停熱鐵赤滅青生。有餘師言。(24)若不更作無縁令彼得不律儀。  以不律儀(25)依表得故。 
.  .  .  . 
       
atha saṃvarāsaṃvaravinirmuktā kathamavijñaptistyajyate | 
復次異護不護無教云何棄捨。 
處中無表捨復云何。 
. 
 
vegādānakriyārthāyurmūlacchedaistu madhyamā || 4.41 || 
偈曰。(25)疾心受行物。命根斷捨中。 
頌曰(26)捨中由受勢　作事壽根斷 
. 
 
yena hy asau prasādakleśavegenāvijñaptirākṣiptā bhavati tasya cchedātsā ’pi cchidyate |  kumbhakāracakreṣugativat | ādānatyāgād api cchidyate |  yadi samādānaṃ tyajatyalaṃ samādāneneti |  kriyāvicchedād api vicchidyate yathāsamāttamakurvataḥ |  arthavicchedād api vicchidyate | katamasyārthasya |  caityārāmavihāraśayanāsana yantrajālādino vastunaḥ |  āyuṣo ’pi kuśalalmūlānām api cchedādvicchidyate |  yadā kuśalamūlāni samucchettumārabhata ityebhiḥ ṣadbhiḥ kāraṇairavijñaptirmadhyamā tyajyate | 
釋曰。由善心強疾。(26)或由煩惱必強疾。能引無教生。此心若斷無(27)教即斷。  譬如陶師轉輪及放箭等行。由受心(28)斷無教亦爾。  若人捨受心。謂勿如此受  由行(29)事斷此亦斷。如本所作事即若不更行。  由具(236c1)物斷此亦斷。何者具物。  謂支提園眠坐具延(2)多羅網等具類。  由壽命斷。或由善根斷。此亦(3)即斷。  若人作斷善根方便。由此六種因即棄(4)捨。此中無教 
(27)論曰。處中無表捨由六縁。一由受心斷壞(28)故捨。謂捨所受。作是念言。我從今時棄(29)先所受。二由勢力斷壞故捨。謂由淨信煩(80b1)惱勢力所引無表。彼二限勢若斷壞時無表(2)便捨。  如所放箭及陶家輪。弦等勢力盡時便(3)止。[See the also previous record]  See the previous record which is the onset of this commentary of this verse  三由作業斷壞故捨。謂如所受後更不(4)作。  四由事物斷壞故捨。事物者何。  謂所捨(5)施寺舍敷具制多園林。及所施爲罝網等(6)事。  五由壽命斷壞故捨。謂所依止有轉易(7)故。六由善根斷壞故捨。  謂起加行斷善根(8)時。便捨善根所引無表。欲非色善及餘一切(9)非色染法捨。復云何。 
.  .  .  .  .  .  .  . 
               
kāmāptaṃ kuśalārūpaṃ mūlacchedordhvajanmataḥ | 
偈曰。欲界無色善根斷上生捨。 
頌曰(10)捨欲非色善　由根斷上生
(11)由對治道生　捨諸非色染 
. 
 
kāmāvacaraṃ kuśalamarūpasvabhāvaṃ dvābhyāṃ kāraṇābhyāṃ parityajyate |  kuśalamūlasamucchedādrūpārūpyadhātūpapattito vā | 
(5)釋曰。若欲界中一切非色性善。由二種因棄(6)捨。  謂善根斷。及生色無色界。 
(12)論曰。欲界一切非色善法捨由二縁。  一斷善(13)根。二生上界。 
.  . 
   
pratipakṣodayāt kliṣṭamarūpaṃ tu vihīyate || 4.42 || 
偈曰。由對治生(7)故。捨無色染汚。 
See the full verse quoted previously 
. 
 
kliṣṭaṃ tvarūpasvabhāvaṃ sarvameva pratipakṣodayādvihīyate |  yasyopakleśaprakārasya yaḥ prahāṇamārgastenāsau saparivāraḥ parityajyate nānyathā | 
釋曰。一切非色性染汚。由對(8)治故棄捨。  是惑種類應除。是對治種類能滅。(9)由此對治生即棄捨。染汚及伴類不由別方(10)便。 
三界一切非色染法捨由一縁。(14)謂彼但由對治道起。  若此品類能斷道生。當(15)捨此中所有煩惱及彼助伴。非餘方便。 
.  . 
   
atha keṣāṃ sattvānām asaṃvaro bhavati keṣāṃ saṃvaraḥ | 
復次何衆生中有不護有護。 
善(16)惡律儀何有情有。 
. 
 
nṛṇām asaṃvaro hitvā śaṇḍapaṇḍadvidhākṛtīn |
kuruṃś ca 
偈曰。人道不(11)護除。二黄門二根。鳩婁。 
頌曰(17)惡戒人除北　二黄門二形
(18)律儀亦在天　唯人具三種
(19)生欲天色界　有靜慮律儀
(20)無漏并無色　除中定無想 
. 
 
manuṣyagatāv evāsaṃvaro nānyatra |  tatrāpi śaṇḍhapaṇḍakobhayavyañjanānutarakauravāṃś ca hitvā | 
釋曰。唯人道有不護。(12)於餘道無。  於人道中除生成黄門横成黄門(13)二根。及北鳩婁。 
(21)論曰。唯於人趣有不律儀。然除北洲唯三(22)方有。  於三洲内。復除扇搋及半擇迦具二(23)形者。 
.  . 
   
saṃvaro ’pyevaṃ devānāṃ ca 
偈曰。護亦爾。天亦。 
See the full verse quoted previously 
. 
 
saṃvaro hi manuṣyāṇām eva yathoktaṃ hitvā devānāṃ ceti gatidvaye saṃvaraḥ |  śaṇḍhādīnāṃ saṃvaro nāstīti kathaṃ gamyate |  sūtrādvinayāc ca |  sūtra uktaṃ yataś ca mahānāma gṛhī avadātavasanaḥ puruṣaḥ puruṣendriyeṇa samanvāgato buddhaṃ śaraṇaṃ gacchati yāvad vācaṃ bhāṣate upāsakaṃ māṃ dhāraya iyatā copāsako bhavatīti” |  vinaye ’pi tadrūpo nāśayitavya uktaḥ |  kiṃ punaḥ kāraṇam eṣāṃ saṃvaro nāsti |  ubhayāśrayakleśādhimātratayā pratisaṃkhyānākṣamatvāt tīvrahrīvyapatrāpyābhāvāc ca |  asaṃvarastarhi kasmānnāsti |  pāpe ’pyasthirāśayatvāt |  yatraiva ca saṃvaras tatrāsaṃvaro ’pi pratidvandvabhāvāt |  uttarakoravāṇāṃ samādānasamādhyabhāvāt pāpakriyāśayābhāvāc ca saṃvarāsaṃvarābhāvaḥ |  āpāyikānām api tīvraṃ hrīvyapatrāpyaṃ nāsti yadyogād yadvipādanāc ca saṃvarāsaṃvarau syāt ām |  api khalv āśraya eva sa teṣāṃ tādṛśa ūṣarakṣetrabhūtaḥ śaṇḍapaṇḍakobhayavyañjanottarakauravāpāyikānāṃ yatrāśraye saṃvaro pi na virohatyasaṃvaro ’pyūṣara iva kṣetre sasyamapyatimātraṃ kakvamapīti |  yat tarhi sūtra uktam “aṇḍajo bhikṣavo nāgo ’ṣṭamyāṃ pakṣasya bhāvanādabhyudgamyāṣṭāṅgasamanvāgatam upavāsam upavasatīti” |  sucaritamātraṃ tatteṣāṃ na saṃvaraḥ | tasmād evam anuṣyāṇām eva saṃvaraḥ | tatra punaḥ 
釋曰。護(14)於人道有除。如前所除。於天道亦有護。故二(15)道有護。  云何得知黄門等無護。由經及律。  經(16)言摩訶那摩。  若人在家白衣丈夫。與男根相(17)應。歸依佛。歸依法歸依僧。亦説此言。願大徳(18)憶持。我今是優婆塞。摩訶那摩。唯由此量。此(19)人成優婆塞。  於律亦有文。律言如此等相人。(20)汝等必應除。  復由何因故。於彼無護。  二依止(21)惑過量故。正思簡擇相續無能故。下品慚羞(22)亦無故。是故無護。  若爾何故無不護。  於惡中(23)依止不定實故。  若是處有護。是處則有不護。(24)二相對治故。  北鳩婁人。求受及定心不有故。(25)於惡無欲作故意故。是故無護亦無不護。  於(26)惡道云何無護無不護。無極重慚羞故。由與(27)此二相應及壞故。方得護不護。  復次彼依止。(28)有如此失。轉成瘠田。謂二黄門二根。惡道衆(29)生  於此依止。護不生。不護亦不生。譬如於醎(237a1)澁瘠田苗嘉不生穢草亦不生。於經中云何(2)言。比丘有卵生龍。於半月八日。從龍宮出。受(3)八分相應優波婆娑。  此行但是善行。於彼無(4)護故。是故唯於人天道有護。復於中 
律儀亦爾。謂於人中除前所除。并天(24)亦有。故於二趣容有律儀。  復以何縁知(25)扇搋等所有相續非律儀依。  由經律中有誠(26)證故。  謂契經説。佛告大名。諸有在家白衣(27)男子男根成就。歸佛法僧起殷淨心。發誠(28)諦語自稱我是鄔波索迦。願尊憶持慈悲護(29)念。齊是名曰鄔波索迦。  毘奈耶中亦作是(80c1)説。汝應除棄此色類人。  故知律儀非彼類(2)有。復由何理彼無律儀。  由二所依所起煩(3)惱於一相續倶増上故。於正思擇無堪能(4)故。無有極重慚愧心故。  若爾何故無不律(5)儀。  彼於惡中心不定故。  又若是處有善律(6)儀。則惡律儀於彼亦有。由此二種相翻立(7)故。  北倶盧人無受及定。及無造惡勝阿世耶。(8)是故彼無善戒惡戒。  猛利慚愧惡趣中無。故(9)律不律儀於彼亦非有。與勝慚愧相應相(10)違。方有律儀不律儀故。  又扇搋等如醎鹵(11)田故  不能生善戒惡戒。世間現見諸醎鹵(12)田。不能滋生嘉苗穢草。若爾何故契經中(13)言有卵生龍半月八日毎從宮出來至人(14)間。求受八支近住齋戒。  此得妙行。非得律(15)儀。是故律儀唯人天有。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                             
nṛṇāṃ trayaḥ || 4.43 || 
偈曰。人(5)具三。 
See the full verse quoted previously 
. 
 
manuṣyāṇāṃ sarve trayaḥ prātimokṣādisaṃvarāḥ saṃvidyante | 
釋曰。人道中一切三護皆具有。謂波羅(6)提木叉等三護。 
然唯人具三種律儀。(16)謂別解脱靜慮無漏。 
. 
 
kāmarūpajadevānāṃ dhyānajaḥ 
偈曰。生欲色界天。定護。 
See the full verse quoted previously 
. 
 
dhyānasaṃvaraḥ kāmarūpadhātūpapannānāṃ devānām urdhvaṃ nāsti | 
釋(7)曰。若諸天生欲色界。有定生護。於上界則(8)無。 
若生欲天及生色界。(17)皆容得有靜慮律儀。生無色界彼必非有。(18)無漏律儀亦在無色。 
. 
 
anāsravaḥ punaḥ | 
偈曰。復無流。 
See the full verse quoted previously 
. 
 
dhyānāntarāsaṃjñisattvavarjyānām apy arūpiṇām || 4.44 || 
除中定無想。天及無色界。 
See the full verse quoted previously 
. 
 
anāsravasaṃvarastu kāmarūpadhātūpapannānām apy asti dhyānāntarikāsaṃjñisatvopapannānvarjayitvā |  ārūpyopapannānām api teṣāṃ tu samanvāgamato ’sti na saṃmukhībhāvataḥ | 
(9)釋曰。無流護生欲色界天有。除中間定無想(10)天及無色界。  若生無色界諸天。由至得有定(11)護及無流護。不由現前有。 
謂若生在欲界天中及(19)生色界中。除中定無想皆容得有無漏律(20)儀。  生無色中唯得成就以無色故必不現(21)起。 
.  . 
   
ataḥ paramidānīṃ karmanirdeśādhikārātsūtrīddiṣṭānāṃ karmaṇāṃ nirdeṣa ārapsyate |  trīṇi karmāṇi | kuśalaṃ karmākuśalamavyākṛtaṃ kameti | tatra 
從此向後。由依分(12)別説業故。如經中略説業。今當廣分別説  業(13)有三種。謂善惡無記。此中 
因辯諸業性相不同。當釋經中所摽諸(22)業。且經中説。  業有三種。善惡無記。其相云(23)何。 
.  . 
   
kṣemākṣemetaratkarma kuśalākuśaletarat | 
偈曰。平不平異業。(14)善不善異二。 
頌曰(24)安不安非業　名善惡無記 
. 
 
idaṃ kuśalādīnāṃ lakṣaṇam |  kṣemaṃ karma kuśalaṃ yadiṣṭavipākaṃ nirvāṇaprāpakaṃ ca duḥkhaparitrāṇāt |  tatkālamatyantaṃ ca akṣemamakuśalaṃ kṣemapratidvandvabhāvena yasyāniṣṭo vipākaḥ |  tābhyāmitaratkarma naiva kṣemaṃ nākṣemaṃ yattatkuśalākuśalābhyāmitarat veditavyam |  avyākṛtam ity arthaḥ | punaḥ 
釋曰。此是善等相。  若業平安立(15)爲善。若果報可愛。若能令至涅槃。是名平(16)安。暫永二時能救濟苦故。  若不平安。説名不(17)善。爲對治平安故。若業果報。非可愛及能障(18)解脱。  異前二業。非平安非非平安故。  是故(19)應知。非善非非善。此言何義。以無記爲義。復(20)次 
(25)論曰。如是名爲善等業相。  謂安隱業説名爲(26)善。能得可愛異熟涅槃。暫永二時濟衆苦(27)故。  不安隱業名爲不善。由此能招非愛異(28)熟。  與前安隱性相違故。非前二業立無記(29)名。  不可記爲善不善故。又經中説。業有三(81a1)種。福非福等。其相云何。 
.  .  .  .  . 
         
puṇyāpuṇyamaviñjaṃ ca sukhavedyādi ca trayam || 4.45 || 
偈曰。福非福不動。苦受等復三。 
頌曰(2)福非福不動　欲善業名福
(3)不善名非福　上界善不動
(4)約自地處所　業果無動故 
. 
 
trīṇī karmāṇi puṇyamapuṇyamāneñjaṃ ca | punaḥ trīṇi |  sukhavedanīyaṃ karma duḥkhavedanīyamaduḥkhāsukhavedanīyaṃ ca |  tatra tāvat 
釋曰。復有(21)三業。謂福徳業。非福徳業。不動業。復有三(22)業。  謂有樂受業。有苦受業。有不樂不苦受業。(23)  此中 
     
.  .  . 
     
kāmadhātau śubhaṃ karma puṇyamāneñjamūrdhvajam | 
偈曰。欲善業福徳。釋曰。於欲界善業。由(24)能清淨故。由能數引可愛報故。説名福徳。偈(25)曰。上界善不動。 
See the full verse quoted previously 
. 
 
śubham iti vartate | rūpārūpyāvacaraṃ kuśalaṃ karmāneñjam |  nanu ca trīṇi dhyānāni señjitānyuktāni bhagavatā |  “yadatra vitarkitaṃ vicāritamidamatrāryā iñjitamityāhurityevamādi |  samādau sāpakṣālatāṃ teṣām adhikṛtyaivamuktam |  āniñjāny api tu tānyuktānyāniñjasūtre |  āniñjasaṃpreyagāminīṃ pratipadamārabhya |  kiṃ punaḥ kāraṇaṃ señjitamevānyatrāniñjamuktam | 
釋曰。色界無色界善業。説名(26)不動 [See the also previous record]  爲不爾耶。佛世尊説。三定有動。  於中是(27)覺是觀。所餘諸行。諸聖説名動。廣説如經。  約(28)彼定有過失。故説如此。  是三定等。於不動經(29)中。  約能成不動善縁道。或説名不動。  復有何(237b1)因。此定實有動。有時説爲不動。 
(5)論曰。欲界善業説名爲福。招可愛果益有(6)情故。諸不善業説名非福。招非愛果損有(7)情故。上二界善説名不動。  豈不世尊説下(8)三定皆名有動。  聖説此中有尋伺等名爲(9)動故。  由下三定有尋伺等災患未息故立(10)動名。  不動經中  據能感得不動異熟説名(11)不動。  如何有動定招無動異熟。雖此定中(12)有災患動。 
.  .  .  .  .  .  . 
             
tadbhūmiṣu yataḥ karmavipākaṃ prati neñjati || 4.46 || 
偈曰。由業於(2)自地。約報不可動。 
See the full verse quoted previously 
. 
 
kāmāvacaraṃ hi vipākaṃ prati kampate | kathaṃ kampate | avyavasthānāt |  anyagati kam api hy anyasyāṃ gatau vipacyate |  anyadevanaikāyikaṃ cānya devanikāye |  yadeva hi pramāṇabalavarṇakarmānyabhūmika sukhabhogādi saṃvartanīyaṃ karma deveṣu vipacyate tadeva kadācid anyapratyayavaśānmanuṣyatiryakapreteṣu vipacyate |  rūpārūpyāvacaraṃ tu karmānyabhūmikamanyasyāṃ bhūmau vipaktuṃ na jātūtsahate |  tasmād vyavasthitavipākatvād āneñjam ity ucyate |  apuṇyaṃ tu karmākuśalam iti prasiddhaṃ loke |  yaś ca lokato ’rthaḥ prasiddhaḥ kiṃ tatra yatnena | kṛtaḥ puṇyādīnāṃ karmaṇāṃ nirdeśaḥ |  sukhavedanīyādīnāṃ kartavyaḥ | sa eṣa kriyate | 
釋曰。若欲界業。約果報有(3)動義。云何動報。於處無定故。  是業已感別道。(4)於餘道亦得熟。  復有業已感別天聚同分。於(5)餘天聚同分亦得熟。  何以故。是業能感量力(6)色樂欲塵等。於天上應熟。此業有時。由隨別(7)縁。於人畜生鬼神道中熟。  若色無色界業。於(8)餘地無因縁得熟。  由果報於處定故。是故説(9)名不動。  非福業者。於世間明了。  謂非善若義(10)世間所成。於中何須作功用。分別説福徳等(11)業已。  有樂受等業今當説。 
而業對果非如欲界有動轉故(13)立不動名。  謂欲界中餘趣處業。  由別縁力(14)異趣處受。  以或有業能感外内財位形量色(15)力樂等。於天等中此業應熟。由別縁力所(16)引轉故。於人等中此業便熟。  色無色界餘(17)地處業。無容轉令異地處受。  業果處定立(18)不動名。      又經中説。業有三種。順樂受等。其(19)相云何。 
.  .  .  .  .  .  .  .  . 
                 
sukhavedyaṃ śubhaṃ dhyānādātṛtīyāt 
偈曰。樂善至三定。 
頌曰(20)順樂苦非二　善至三順樂
(21)諸不善順苦　上善順非二
(22)餘説下亦有　由中招異熟
(23)又許此三業　非前後熟故
(24)順受總有五　謂自性相應
(25)及所縁異熟　現前差別故 
. 
 
kuśalaṃ karma sukhavedanīyaṃ yāvat tṛtīyāddhyānāt |  eṣā hi bhūmiḥ sukhāyā vedanāyā yaduta kāmadhātustrīṇi ca dhyānāni | 
(12)釋曰。若業是善。説於樂受好。此業乃至三定。  (13)何以故。樂受地但極於此。是故欲界及三定(14)是彼地。 
(26)論曰。諸善業中始從欲界至第三靜慮名(27)順樂受業。  以諸樂受唯至此故。諸不善業名(28)順苦受。 
.  . 
   
ataḥ param
aduḥkhāsukhavedyaṃ tu 
過此偈曰。向上善非二。 
See the full verse quoted previously 
. 
 
śubham iti vartate |  tṛtīyadhyānāt pareṇa kuśalaṃ karmāduḥkhāsukhavedanīyaṃ sukhaduḥkhavedanā ’bhāvāt | 
See the next record  釋曰。過第三(15)定向上。一切善業。於不苦不樂好。於中無苦(16)樂果報故。 
See the next record  過三靜慮上地諸善業。説名爲順(29)不苦不樂受。此上都無苦樂受故。 
.  . 
   
duḥkhavedyam ihāśubham || 4.47 || 
偈曰。於欲界惡業。立名有苦受。 
See the full verse quoted previously 
. 
 
akuśalaṃ karma duḥkhavedanīyam | ihagrahaṇaṃ kāmadhātāveva tadbhāvajñāpanārtham |  na caiṣāṃ vedanaiva phalam |  kiṃ tarhi | sasaṃbhārā | 
釋(17)曰。欲界言。爲顯唯於欲界有。餘處定無。  此等(18)業不但受爲果報。  受資糧亦是果報。 
非此諸(81b1)業唯感受果。  應知亦感彼受資糧。  受及資(2)糧此中名受。 
.  .  . 
     
adho ’pi madhyam asty eke | 
偈曰。餘(19)説下有中。 
See the full verse quoted previously 
. 
 
anye punar āhuḥ tadetanmadhyamaduḥkhāsukhavedanīyaṃ karmoktametaccaturthadhyānādadho ’pyasti |  kiṃ kāraṇam | 
釋曰。有師説。是中業能感不苦不(20)樂受。從第四定以上有。於下地亦有。  何因知(21)有。 
有餘師説。下諸地中亦有第三(3)順非二業。   
.  . 
   
dhyānāntaravipākataḥ | 
偈曰。中間定報故。 
See the full verse quoted previously 
. 
 
itarathā hi dhyānāntarakarmaṇo vipāko na syād dhyānāntaraṃ vā kasyacitkarmaṇaḥ |  tatra sukhaduḥkhayorabhāvāt |  dhyānāntarakarmaṇo dhyāna eva sukhendrīyaṃ vipāka ity eke |  naiva tasya vedanā vipāka ity apare |  tad etad ucchāstram |  śāstre hi paṭhitaṃ “syātkarmaṇaś caitasikyeva vedanā vipāko vipacyeta |  syāt kuśalasyāvitarkasya karmaṇa” iti | 
釋曰。若不爾。中間定(22)業應無果報。或於中間定有別類業。  於中無(23)苦無樂故。  中間定業。於定樂根是其報。餘師(24)説如此。  復有餘師説。此業決無定爲報。  此執(25)與阿毘達磨藏相違。  何以故。於彼藏有如此(26)文。文言。爲有如此不。由此業以心法爲體(27)受。爲此業熟果報不。  有。謂無覺善業。 
由中定業招異熟故。若異此者。(4)中間定業應無異熟。或應無業。  以無苦樂(5)異熟果故。  有餘師説。此業能感根本地中(6)樂根異熟。  有説。此業不感受果。  二説倶與(7)本論相違。  故本論言。頗有業感心受異熟(8)非身耶。  曰有。謂善無尋業。 
.  .  .  .  .  .  . 
             
apurvācaramaḥ pākastrayāṇāṃ ceṣyate yataḥ || 4.48 || 
偈曰。(28)無前後報熟。由佛説三業。 
See the full verse quoted previously 
. 
 
yataś coktaṃ sūtre “syāttrayāṇāṃ karmaṇāmapūrvācaramo vipāko vipacyeta |  syāt sukhavedanīyasya rūpaṃ duḥkhavedanīyasya cittacaittā dharmāḥ |  aduḥkhāsukhavedanīyasya cittaviprayuktā” ityato ’pyastyaduḥkhāsukhavedanīyaṃ karmādhastāt |  na hi kāmadhātoranyatrāsti yugapatkarmatrayasya vipāke saṃyogaḥ |  kimidānīṃ tatkukśalamāhosvidakuśalaṃ |  durbalaṃ tu tat |  evaṃ tarhi “sukhavedyaṃ śubhaṃ dhyānādātṛtīyā” “diṣṭa-vipākaṃ ca kuśala” mityasya virodhaḥ |  bāhulika eṣa nirdeśo draṣṭavyaḥ |  kathaṃ punar avedanāsvabhāvaṃ karma sukhādivedinīyam ity ucyate |  sukhavedanāyai hitaṃ sukhavedanoyaṃ sukho ’sya vedanīya iti vā |  kaś ca vedanīyaḥ | yo vipākaḥ |  sa hy asau vidyate sukhasya vā vedanīyaṃ yena sukhaṃ vedayate |  snānīyakapāyavat |  evaṃ duḥkhavedanīyamaduḥkhāsukhavedanīyaṃ ca draṣṭavyam |  api ca | 
釋曰。於經中由説(29)此文。有三業果報熟無前無後不。  有。有樂受(237c1)業色熟爲果報。有苦受業心及心法熟爲果(2)報。  有不苦不樂受業非心相應法熟爲果報。(3)是故於下地有不苦不樂業。  若離欲界。於餘(4)處此三業無一時倶熟。  此業爲善爲非善。  是(5)善而體羸弱。  若爾前説樂善至三定。復説若(6)果報可愛。若能令至涅槃。是名善。則與此(7)言相違。  此説應知從多。  此業不以受爲性。云(8)何説有樂受等。  於樂受等好故。説有樂受等。(9)復次是此業樂必應受。  此受受何法。是樂報(10)應受報。  樂於此業中有故。復次由此業應受(11)樂報故。説此業有樂受。  譬如欲散  有苦受業。(12)有不苦不樂受業。應知亦爾。   
又本論説。頗有(9)三業非前非後受異熟耶。  曰有。謂順樂受業(10)色。順苦受業心心所法。  順不苦不樂受業心(11)不相應行。乃至廣説。由此證知下地亦有順(12)非二業。  非離欲界有此三業倶時熟故。  此(13)業爲善爲不善耶。  是善而劣。  若爾便與所(14)説相違。謂善至三名順樂受。得可愛果名(15)爲善業。  應知彼據多分爲言。  此業與受體(16)性既殊。如何説爲順樂受等。  業與樂受體(17)性雖殊。而能爲因利益樂受。或復此業是(18)樂所受。  彼樂如何能受於業。樂是此業異熟(19)果故。  或復彼樂是業所受。由此能受樂異(20)熟故。[See the also previous record]  如順浴散。  此亦應然。是故名爲順樂(21)受業。順餘二業應知亦爾。   
.  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                             
svabhāvasaṃprayogābhyāmālambanavipākataḥ |
saṃmukhībhāvataśceti pañcadhā vedanīyatā || 4.49 || 
偈曰。自性及相(13)應。境界與果報。或由令現前。受義有五種。 
See the full verse quoted previously 
. 
 
svabhāvavedanīyatā vedanānām | svabhāvenaiva vedanīyatvāt |  saṃprayogavedanīyatā sparśasya |  “sukhavedanīyaḥ sparśaḥ” iti | ālambanavedanīyatā viṣayāṇām |  yathoktaṃ “cakṣuṣā rūpāṇi dṛṣṭvā rūpapratisaṃvedī bhavati notu rūparāgapratisaṃvedīty” evamādi |  vedanayā hi tāmālambamānaḥ pratisaṃvedayate |  vipākavedanīyatā karmaṇaḥ |  “dṛṣṭadharmavedanīyaṃ karmeti” vistaraḥ | saṃmukhībhāvavedanīyatā |  yathoktaṃ “yasmin samaye sukhāṃ vedanāṃ vedayate dve asya vedane tasminsamaye niruddhe bhavata” iti |  na hi yasminsamaye sukhā vedanā vartate tasmin punar anyā vedanā ’sti sa yāṃ tāṃ vedayate |  saṃmukhīkurvastu tāṃ vedayata ity ucyate |  ato vipākasya vedanīyatvāt karmāpyucyate sukhavedanīyamityevamādi | 
釋(14)曰。受若約義有五種。一自性受。謂苦樂等。  二(15)相應受。謂觸。  如經言。應受樂觸。三境界受。(16)謂六塵。  如經言。由眼見色。是人受色不受色(17)欲。如此等。  何以故。由受故縁此境界。故説受(18)此境。  四果報受。謂業受。  如經言。現法受業。(19)生受業。後受業。不定受業。五現前受。謂隨與(20)一相應。  如經言。是時受樂受。是時中二受皆(21)滅離。  何以故。是時樂受生。餘受不得生。由彼(22)應受此受。  若現前可説能受此受。  是故由應(23)受果報。説應受樂業。苦等亦爾。 
總説順受略有(22)五種。一自性順受。謂一切受。如契經説。受(23)樂受時如實了知受於樂受。乃至廣説。  二(24)相應順受謂一切觸。  如契經説。順樂受觸。(25)乃至廣説。三所縁順受。謂一切境。  如契經(26)説。眼見色已。唯受於色不受色貪。乃至廣(27)説。  由色等是受所縁故。  四異熟順受。謂感(28)異熟業。  如契經説。順現受業。乃至廣説。五(29)現前順受。謂正現行受。  如契經言。受樂受(81c1)時二受便滅。乃至廣説。  非此樂受現在前時(2)有餘受能受此樂受。  但據樂受自體現前(3)即説名爲受於樂受。  此中但説異熟順受。(4)由業能招受異熟故。雖業與受體性有殊。(5)而得名爲順樂受等。 
.  .  .  .  .  .  .  .  .  .  . 
                     
niyatāniyataṃ tac ca 
偈曰。此或定(24)不定。 
如是三業有定不定。(6)其相云何。頌曰(7)此有定不定　定三順現等
(8)或説業有五　餘師説四句 
. 
 
tac caitat sukhavedanīyādi trividhaṃ karma niyataṃ cāniyataṃ ca veditavyam |  nāvaśyavedanīyamaniyatam | 
釋曰。此應受樂受等三業。應知各有定(25)不定。  由此不必應受故。 
(9)論曰。此上所説順樂受等。應知各有定不定(10)異。  非定受故立不定名。 
.  . 
   
niyataṃ trividhaṃ punaḥ |
dṛṣṭadharmādivedyatvāt 
偈曰。復定受有三。(26)現等受報故。 
See the full verse quoted previously 
. 
 
dṛṣṭadharmavedanīyam upapadyavedanīyam aparaparyāyavedanīyaṃ cety etat trividhaṃ karma niyatam ity etac caturvidhaṃ karma bhavati sahāniyatavedanīyena | 
釋曰。定業有三。謂現法應受。生(27)應受。後應受。此三種定業。合不定受業。故成(28)四種(29)阿毘達磨倶舍釋論卷第十一(238a1) 
定復有三。一順現(11)法受。二順次生受。三順後次受。此三定業并(12)前不定總成四種。 
. 
 
pañcadhā karma kecana || 4.50 || 
(2)(3)阿毘達磨倶舍釋論卷第十二(4)　　＊婆藪盤豆造(5)　陳＊天竺三藏眞諦譯　(6)　　＊中分別業品之三(7)偈曰。復有五種業。 
See the full verse quoted previously 
. 
 
apare punaḥ pañcavidhaṃ karmecchanti | aniyatavedanīyaṃ dvidhā kṛtvā |  vipākena niyatamaniyataṃ ceti |  tatra dṛṣṭadharmavedanīyaṃ yatra janmani kṛtaṃ tatraiva vipacyate |  upapadyavedanīyaṃ dvitīye janmani |  aparaparyāyavedanīyaṃ tasmāt pareṇa |  janmāntare ’pyasti dṛṣṭadharmavedanīyasya karmaṇo vipāka ārambhavaśāttannāmavyavasthānamity apare |  mā bhūdyadevamiṣṭakarma tasyālpiṣṭho vipākaḥ iti |  tadevaṃ necchanti vaibhāṣikāḥ |  asti hi karma saṃnikṛṣṭaphalaṃ na viprakṛṣṭaphalamasti viparyayādbāhyabījavat |  yathā tripakṣā suvarcalā tribhiḥ pakṣaiḥ phalaṃ dadhāti yavagodhūmādayaḥ ṣaḍbhir māsairiti | 
釋曰。復有餘師説。業有五(8)種。不定受業分爲二。  謂於報或定。於報或不(9)定。  此中現法應受業者。於此生造業。即於此(10)生熟。  生應受業者。於此生造業。於第二生熟。  (11)後應受業者。於此生造業。從第二生後熟。  有(12)餘師説。現法應受業果報。於餘生亦有。由隨(13)此功力立名故。  勿最強力業果報劣薄。  毘婆(14)沙師不許此義。  何以故。彼説有業果報親近(15)果報非勝。有業翻此。譬如外種子。  葵三月半(16)結實。麥等六月結實。 
或有欲令不定受業復(13)有二種。謂於異熟有定不定。并定業三合(14)成五種  See the previous record  順現法受者。謂此生造即此生熟。  順(15)次生受者。謂此生造第二生熟。  順後次受者。(16)謂此生造從第三生後次第熟。  有餘師説。順(17)現法受業。餘生亦得熟。隨初熟位建立業(18)名爲順現等。  勿強力業異熟果少。  毘婆沙(19)師不許此義。  以或有業果近非勝。或有相(20)違。譬如外種經  三半月葵便結實。要經六(21)月麥方結實。 
.  .  .  .  .  .  .  .  .  . 
                   
catuṣkoṭikam ity anye 
偈曰。餘師説四句。 
See the full verse quoted previously 
. 
 
dārṣṭāntikāstu catuṣkoṭikaṃ kurvanti | asti karmāvasthāniyataṃ na vipāke niyatam |  yatkarma dṛṣṭadharmādivedanīyaṃ vipāke ’nīyatam | asti vipāke niyataṃ nāvasthāyām |  yatkarmāniyatavedanīyaṃ vipāke niyatam |  astyubhayaniyataṃ yadṛṣṭadharmādivedanīyaṃ vipāke niyatam |  asti nobhayaniyataṃ yatkarmāniyatavedanīyaṃ vipāke aniyatam |  teṣāṃ tatkarmāṣṭavidhaṃ dṛṣṭadharmavedanīyaṃ niyatamaniyataṃ ca | evaṃ yāvad aniyatavedanīyam |  niyatam eva tu dṛṣṭadharmādivedanīyamaniyataṃ caturtham iti varṇayanti |  syād ekasmin kṣaṇe caturvidhaṃ karmākṣipet |  syāt triṣu paraṃ prayojya kāmamithyācāre svayaṃ prayuktasteṣāṃ yugapatsamāptau |  eṣāṃ ca punaś caturṇāṃ karmaṇāṃ | 
釋(17)曰。譬喩部師。説有四句。有業於位定於報不(18)定。  若業現報於報不定。有業於報定於位不(19)定。    有業二處皆定。若現報等於報亦定。  有業(20)於二處皆不定。若業不必應受。於報亦不定。  (21)於彼人此業成八種。現報有二種。定不定乃(22)至定不。定亦爾。  彼説現報等爲定。第四不定。  (23)於一刹那中。得引四業。倶起不得。  云何得。於(24)三教他自行邪婬。此四若一時究竟。  是四業(25)中。 
譬喩者説業有四句。一者有(22)業於時分定異熟不定。  謂順現等三非定(23)得異熟。二者有業於異熟定時分不定。  謂(24)不定業定得異熟。  三者有業於二倶定。謂(25)順現等定得異熟。  四者有業於二倶不定。(26)謂不定業非定得異熟。  彼説諸業總成八(27)種。謂順現受有定不定。乃至不定亦有二(28)種。  See the next commentary of the following verse  See the next commentary of the following verse  See the next commentary of the following verse  於此所説業差別中。 
.  .  .  .  .  .  .  .  .  . 
                   
nikāyākṣepaṇaṃ tribhiḥ | 
偈曰。引聚同分三。 
頌曰(29)四善容倶作　引同分唯三
(82a1)諸處造四種　地獄善除現
(2)堅於離染地　異生不造生
(3)聖不造生後　并欲有頂退 
. 
 
na hi dṛṣṭadharmavedanīyena karmaṇā nikāyasabhāga ākṣipyate | 
釋曰。何以故。此現報(26)業。不能引聚同分。現有同分故。 
(4)論曰。順現法受等三業唯定并不定爲四。是(5)説爲善。此中唯顯時定不定。釋經所説四(6)業相故。頗有四業倶時作耶。容有。云何。(7)遣三使已自行邪欲倶時究竟。幾業能引(8)衆同分耶。能引唯三。除順現受。現身同分(9)先業引故。[This commentary is also applied to the previous commentary which mentioned "see the next commentary of the following verse] 
. 
 
katam asmin dhātau katividhaṃ karmākṣipyate kasyāṃ vā gatau | 
於何界何道(27)中。幾種業可引。 
何界何趣能造幾業。 
. 
 
sarvatra caturākṣepaḥ | 
偈曰。一切處四引。 
See the full verse quoted previously 
. 
 
sarveṣu triṣu dhātuṣu sarvāsu ca gatiṣu caturṇāṃ karmaṇāmākṣepaḥ kuśalānām akuśalānāṃ ca yathāsaṃbhavam |  asyotsargasyāyamapavādaḥ | 
釋曰。(28)於三界及一切道中。四種業皆有引義。此(29)四或善或惡。此引如相應。  此開今更立遮。 
諸界諸趣(10)或善或惡。隨其所應皆容造四。  總開如是(11)若就別遮。 
.  . 
   
śubhasya narake tridhā || 4.51 || 
偈(238b1)曰。地獄引善三。 
See the full verse quoted previously 
. 
 
narakeṣu kuśalasya karmaṇastrividhasyā kṣepo na dṛṣṭadharmavedanīyasya |  tatreṣṭavipākābhāvāt | 
釋曰。於地獄中三種善業(2)有引。現報無引。  於中無可愛報故。 
於地獄中善除順現。  無愛果故(12)餘皆得造。 
.  . 
   
yadviraktaḥ sthiro bālas tatra notpadyavedyakṛt | 
偈曰。凡(3)於離欲處。堅不引生報。 
See the full verse quoted previously 
. 
 
yato bhūmeḥ vītarāgapṛthagjano bhavaty asau ca sthiro bhavaty aparihāṇadharmā sa tatropapadyavedanīyaṃ karma na karoti |  kimanyatkaroti | 
釋曰。凡夫人若於(4)此地已得離欲。若堅住無退失於此下地中。(5)不得造生報業。  能造餘三。 
不退姓名堅。彼於離染地。若異(13)生類除順生受  可造餘三。 
.  . 
   
nānyavedyakṛdapyāryaḥ 
偈曰。聖不造餘報。 
See the full verse quoted previously 
. 
 
sthira iti vartate |  āryapudgalastu yato vītarāgo na ca parihāṇadharmā sa tatropapadyadanīyaṃ cāparaparyāyavedanīyaṃ ca karma na karoti |  na hy asau bhavyaḥ punar ādhastanīṃ bhūmimāyātumaniyataṃ kuryāddṛṣṭadharmavedanīyaṃ cātropapannaḥ | 
(6)釋曰。堅言流至此句。  若聖人於此地已得離(7)欲。無復退墮。不能造二業。謂生報及後報。  何(8)以故。此人不能更感下地生故。但能造現報(9)業及不定報業。於隨現生處。 
  聖者雙除順生(14)順後可造餘二。  異生不退無次更生。後還(15)生下。不退聖者必無還生下諸地故。隨所(16)生地容造順現受。造不定業一切處無遮。 
.  .  . 
     
kāme ’gre vā ’sthiro ’pi na || 4.52 || 
偈曰。欲頂退不(10)造。 
See the full verse quoted previously 
. 
 
parihāṇadharmāpi tvāryapudgalaḥ kāmadhātorbhavāgrā dvītarāgaḥ tayor ūpapadyāparaparyāyavedanīyaṃ karmābhavyaḥ karttum |  kiṃ kāraṇam | phalāddhi sa parihīṇo bhavati |  na cāsti laparihīṇasya kālakriyeti paścātpravedayiṣyāmaḥ | 
釋曰。若聖人有退墮。已離欲界及有頂。(11)於此二界不得造生報及後報業。  何以故。此(12)人已退果。  無捨壽義。此義後當廣説。 
(17)然諸聖者若於欲界及有頂處已得離染。(18)雖有退墮而亦不造順生後業。  從彼退者(19)必退果故。  諸退果已必不命終。如後當辯。 
.  .  . 
     
kim antarābhave ’pyasti karmaṇa ākṣepaḥ | astīty āha | 
於中陰(13)有引業義不。有。 
(20)住中有位亦造業耶。亦造。云何。 
. 
 
dvāviṃśatividhaṃ kāmeṣvākṣipatyantarābhavaḥ | 
偈曰。二十二種業。於欲中陰(14)引。 
頌曰(21)欲中有能造　二十二種業
(22)皆順現受攝　類同分一故 
. 
 
gāmāvacaro hy antarābhavo dvāviṃśatividhaṃ karmākṣipati | kathaṃ kṛtvā |  pañca hi garbhāvasthāḥ |  kalalārvudapeśīghanapraśākhāvasthāḥ | pañca jātāvasthāḥ |  bālakumāravamadhyavṛddhāvasthāḥ |  tatrāntarābhavaḥ kalalavedanīyaṃ karmākṣipatyaniyataṃ niyataṃ ca |  evaṃ yāvad vṛddhavedanīyamantarābhavavedanīyaṃ ca | 
釋曰。若欲界中陰。能引二十二種業。此云(15)何。  胎位有五。  謂柯羅邏。頞浮陀。俾尸。伽(16)訶那。波羅捨佉。已生位有五。  謂嬰兒童子(17)少壯中老。  於此位中中陰衆生。有時引柯羅(18)邏受業。或不定或定。  乃至老位應受。及中陰(19)中應受。 
(23)論曰。於欲界中住中有位。容有能造二十(24)二業。謂中有位及處胎中。出胎以後各有(25)五位。  胎中五者。  一羯剌藍。二頞部曇。三閉(26)尸。四鍵南。五鉢羅奢佉。胎外五者。  一嬰孩。(27)二童子。三少年。四中年。五老年。  住中有位(28)能造中有  乃至老年定不定業。應知 
.  .  .  .  .  . 
           
dṛṣṭadharma phalaṃ tac ca 
偈曰。此業但現報。 
See the full verse quoted previously 
. 
 
taccaitadantarābhavikaṃ karma yanniyatamekādaśavidhamuktaṃ dṛṣṭadharmavedanīyaṃ tadveditavyam |  kiṃ kāraṇam | 
釋曰。此中陰所引(20)業。定有十一種。應知必是現報。  何以故。 
如是(29)中有所造十一種定業。皆順現受攝。   
.  . 
   
nikāyo hy eka eva saḥ || 4.53 || 
偈(21)曰。彼是一果報。 
See the full verse quoted previously 
. 
 
eka eva hy asau nikāyasabhāga ekakarmākṣipto yaścāntarābhavo yāś ca tadanvayā daśāvasthāḥ |  ata evānyadantarābhavavedanīyaṃ karma noktam |  upapadyavedanīyena ca tasyākṣepāt | 
釋曰。此聚同分。唯有一一(22)業所引故。是中陰聚同分。及中陰後類十位。  (23)是故不説別業感中陰。  由此二同生報業所(24)引故。 
由類同(82b1)分無差別故。謂此中有位與自類十位。一(2)衆同分一業引故。  由此不別説順中有受(3)業。  即順生等業所引故。 
.  .  . 
     
kīdṛśaṃ karma niyataṃ veditavyam | 
復有何相應。知此業是定。 
諸定受業其相云何。 
. 
 
tīvrakleśaprasādena sātatyena ca yatkṛtam |
guṇakṣetre ca niyataṃ tatpitrorghātakaṃ ca yat || 4.54 || 
偈曰。重惑(25)及淨心。或是恒所行。於功徳田定。能損自父(26)母。 
(4)頌曰(5)由重惑淨心　及是恒所造
(6)於功徳田起　害父母業定 
. 
 
yad dhi karma tīvreṇa kleśena kṛtaṃ yac ca tīvreṇa prasādena yac ca sātatyena gunakṣetre ca tanniyataṃ veditavyam |  tatra guṇakṣetraṃ trīṇi ratnāni |  pudgalaviśeṣo vā kaścitphalasamāpattiviśeṣaprāptaḥ |  tatra hy antareṇāpi tīvrakleśaprasādānāṃ sātatyaṃ ca kuśalamakuśalaṃ ca karma niyataṃ saṃpadyate |  pitarau punar mātā ca pitā ca |  tayoś cāpi yatra ghātikaṃ karma yathā tathā vā tanniyataṃ saṃpadyate nānyat | 
釋曰。是業由重惑所造。或由重善心所(27)造。或恒時所行。或於有功徳田所起。應知此(28)業必定  此中有功徳田。謂三寶  或人差別。人(29)差別者。若人至果勝類。或定勝類。  此中若無(238c1)重惑心。及重善心。此業或善或惡。必成定(2)業。若恒所行亦爾。  復次若依自父母。  以率爾(3)心造隨類違損業。此業亦必定受報。餘業則(4)不定。 
(7)論曰。若所造業。由重煩惱或淳淨心。或常所(8)作。或於増上功徳田起。  功徳田者。謂佛法(9)僧。  或勝補特伽羅。謂得勝果勝定。  於此田(10)所雖無重惑及淳淨心亦非常行。若善不(11)善所起諸業。  或於父母隨輕重心行損害(12)事。如是一切皆定業攝。餘非定受。  See the previous record 
.  .  .  .  .  . 
           
atha dṛṣṭadharmavedanīyaṃ karma kīdṛśaṃ veditavyam | 
復次現法應受業。其相云何。 
現法果(13)業其相云何。 
. 
 
dṛṣṭadharmaphalaṃ karma kṣetrāśayaviśeṣataḥ | 
偈曰。此業(5)成現報。由田意勝異。 
頌曰(14)由田意殊勝　及定招異熟
(15)得永離地業　定招現法果 
. 
 
dṛṣṭadharmavedanīyaṃ karma kṣetraviśeṣād vā bhavati |  yathā saṃghastrīvādasamudācārādvyañjanaparivṛttiḥ śrūyate |  āśayaviśeṣādvā |  yathā śaṇḍhasya gavāmapuṃstvapratimokṣaṇātpumbhāvaḥ |  athavā 
釋曰。現報業者。或由田(6)勝異成。  如傳説。有一比丘。於大衆中行女人(7)言。故現身即轉根成女。此傳有文。  由故意勝(8)異者。  如傳説。有一黄門。由解脱牛黄門事故。(9)現身即轉根成男。  復次 
(16)論曰。由田勝者。  聞有苾芻於僧衆中作(17)女人語。彼於現世轉作女人。此等傳聞其(18)類非一。  由意勝者。  聞有黄門救脱諸牛(19)黄門事故。彼於現世轉作丈夫。此等傳聞(20)事亦非一。   
.  .  .  .  . 
         
tadbhūmyatyantavairāgyāt 
偈曰。永離欲地故。 
See the full verse quoted previously 
. 
 
tasya vā karmaṇo yā bhūmiḥ kuśalasyākuśalasya vā tato ’tyantavairāgyāttatkarma dṛṣṭadharmavedanīyaṃ karma saṃpadyate |  tasyāṃ bhūmau jātasya kīdṛśaṃ karmetyāha 
釋(10)曰。若業或善或惡。依此地生。由永離欲。此(11)地此業。則成現報業。  此業何相。 
或生此地永離此地染。於此地(21)中諸善不善業。   
.  . 
   
vipāke niyataṃ hi yat || 4.55 || 
偈曰。若業於(12)報定。 
See the full verse quoted previously 
. 
 
yad dhi karma niyataṃ vipāke na tvavasthāyāṃ nāpy aniyataṃ tatyaiṣa niyamaḥ |  yat punar avasthāntaraniyataṃ tasya tatraiva niyato vipākastadvato ’tyantavairāgyāsaṃbhavāt |  yaccāniyataṃ tasyāvipāka evātyantavairāgyāt | 
釋曰。若業於果報定。於位不定。此業是(13)所説現報業。  若業於餘位中定。此業定於餘(14)位中與報。有此業人無離欲故。  若不定云何。(15)此業無報。由永離欲故。 
於異熟定位不定者。此業必(22)能招現法果。  若有餘位順定受業。彼必定(23)無永離染義。必於餘位受異熟果。  若於異(24)熟亦不定者。永離染故不受異熟。 
.  .  . 
     
kīdṛśaṃ punaḥ kṣetraṃ yatrāvaśyaṃ dṛṣṭadharmavedanīyaṃ karma saṃpadyate | āha |  buddhapramukho bhikṣusaṃghaḥ pudgalāstu pañca | 
此田何相。於中所造(16)業。必定得現報。  若總説。大比丘衆以佛爲現(17)前上首。若約人差別有五。 
何田起(25)業定即受耶。[See the also next commentary of the following verse]  See the next commentary of the following verse 
.  . 
   
ye nirodhāraṇāmaitrīdarśanārhatphalotthitāḥ |
teṣu kārāpakārasya phalaṃ sadyo ’nubhūyate || 4.56 || 
偈曰。滅定無諍慈。(18)見羅漢果起。於彼損益業。果於現法受。 
頌曰(26)於佛上首僧　及滅定無諍
(27)慈見修道出　損益業即受 
. 
 
nirodhasamāpattivyutthitaḥ parāṃ cittaśāntiṃ labhate | nirvāṇasadṛśatvāt samāpatteḥ |  sa hi gatapratyāgata eva nirvāṇādbhavati |  araṇāvyutthitasyāpramāṇasattvāraṇāhitādhyāśayānugatātyudagrāpramāṇapuṇyaparibhāvanānugatā ca saṃtatirvartate |  maitrīvyutthitasyāpramāṇasattvasukhādhyāśayānugatātyudagrāpramāṇapuṇyaparibhāvanānugatā ca saṃtativartate |  darśanamārgavyutthitasyāśeṣadarśanaprahātavyaprahāṇāt pratyagrāśrayaparivṛttinirmalā saṃtatirvartate |  arhatphalavyutthitasyāśeṣabhāvanāprahātavyaprahāṇātpratyagrāśrayaparivṛttiśuddhā saṃtatirvartate |  ata eteṣu kṛtānāṃ kārāpakārāṇāṃ phalaṃ dṛṣṭa eva dharme niyataṃ prāpyate |  śeṣasya tu bhāvanāmārgasyāparipūrṇasvabhāvaphalatvāc ca tadvyutthitānāṃ na tathā pratyagrāśrayaparivṛttiśuddhāśayasaṃtatirvartata iti na te tathā puṇyakṣetraṃ bhavati | 
釋曰。(19)若人出無。心定觀。即得最極心寂靜。由此定(20)似涅槃故。  此人因此定。如往還於涅槃。  若人(21)出無諍三摩提。觀無量衆生。無諍利益。善意(22)所隨逐最猛盛。無量福徳熏修所變。相續正(23)起。  若人出無量慈觀。無量衆生安樂善意所(24)隨逐最猛盛。無量福徳薫修所變相續正起。  (25)若人出四諦觀。見諦所破惑滅盡無餘。故新(26)得轉依。清淨相續即起。  若人出阿羅漢果觀。(27)修道所破惑滅盡無餘。故新得轉依。清淨相(28)續即起。  是故於此五人或作善利益事。或作(29)惡損惱事。此業果報。於現世必定應得。  餘人(239a1)所修得道。未究竟故。若出未圓滿自性果觀。(2)新得轉依清淨不爾。是故彼不及前人福田。 
(28)論曰。於如是類功徳田中爲善惡業定即(29)受果。功徳田者。謂佛上首僧。約補特伽羅(82c1)差別有五。一從滅定出。謂此定中得心(2)寂靜。此定寂靜似涅槃故。[This commentary is also applied to the previous commentary which mentioned "see the next commentary of the following verse"]  若從此定初起(3)心時。如入涅槃還復出者。  二從無諍出。(4)謂此定中有縁無量有情爲境。増上利益(5)意樂隨逐。出此定時。有爲無量最勝功徳(6)所熏修身相續而轉。  三從慈定出。謂此定(7)中有縁無量有情爲境。増上安樂意樂隨(8)逐。出此定時。有爲無量最勝功徳所熏修(9)身相續而轉。  四從見道出。謂此道中永斷(10)一切見所斷惑得勝轉依。從此出時淨身續(11)起。  五從修道出。謂此道中永斷一切修所(12)斷惑得勝轉依。從此出時淨身續起。  故説(13)此五名功徳田。若有於中爲損益業。此業(14)必定能招即果。  若從餘定餘果出時。由前(15)所修定非殊勝修所斷惑未畢竟盡故彼相(16)續非勝福田。 
.  .  .  .  .  .  .  . 
               
vipākaḥ punar vedanāpradhānaḥ | tadidānīṃ vicāryate |  syāt karmaṇaś caitasikyeva vedanā vipāko vipacyeta na kāyikī |  syāt kāyikyeva na caitasikī syād ity āha 
(3)若果報受爲勝。是故此義應思。  有業但以(4)心受爲果報非身受不。  有業但以身受爲果(5)報非心受不。説有。 
異熟果中受最爲勝。今應思(17)擇。  於諸業中頗有唯招心受異熟。  或招身(18)受非心受耶。亦有。云何。 
.  .  . 
     
kuśalasyāvitarkasya karmaṇo vedanā matā |
vipākaś caitasiky eva 
偈曰。若善業無覺。許受爲(6)果報。此受是心法。 
頌曰(19)諸善無尋業　許唯感心受
(20)惡唯感身受　是感受業異 
. 
 
avitarkaṃ karma dhyānāntarāt prabhṛti yāvat bhavāgre |  tasyāvitarkasya kuśalasya karmaṇaś caitasikyeva vedanā vipākaḥ |  kasmānna kāyikī |  tasyā avaśyaṃ savitarkavicāratvāt | 
釋曰。無覺業者。從中間定(7)乃至有頂。  此無覺善業。＊唯以心受爲果報。  (8)云何非身受。  此身受必與覺觀倶起故。 
(21)論曰。善無尋業。謂從中定乃至有頂  所有善(22)業。於中能招受異熟者。應知但感心受  非(23)身。  身受必與尋伺倶故。 
.  .  .  . 
       
kāyikyevāśubhasya tu || 4.57 || 
偈曰。(9)若惡＊唯身受。 
See the full verse quoted previously 
. 
 
akuśalasya karmaṇaḥ kāyikyeva vedanā vipākaḥ | kasmānna caitasikī |  tasya hi duḥkhā vedanā vipākaś caitasikī ca duḥkhā vedanā daurmanasyaṃ na ca daurmanasyaṃ vipāka iti vyākhyātametat | 
釋曰。若惡業定以身受爲果(10)報。云何心受非彼報。  此業以苦受爲報。若苦(11)受在心地則成憂根。此憂根非果報。於前已(12)説。 
諸不善業能感受(24)者。應知但感身受非心。以不善因苦受(25)爲果心倶苦受。決定名憂憂非異熟。如前(26)已辯。  See the previous record 
.  . 
   
yat tarhi sattvānāṃ cittakṣepo bhavati | katamasminnasau citte bhavati kena vā kāraṇena | 
若爾衆生有癲狂。此＊癲狂於何心有。復(13)由何因生。 
有情心狂何識因處。 
. 
 
cittakṣepo manaścitte | 
偈曰。心癲於心心。 
頌曰(27)心狂唯意識　由業異熟生
(28)及怖害違憂　除北洲在欲 
. 
 
manovijñāna ity arthaḥ | na hi pañcasu vijñānakāyeṣu cittaṃ kṣipyate | avikalpakatvāt | 
釋曰。心心謂(14)意識。何以故。若人在於五識。則無＊癲亂事。(15)五識無分別故。 
(29)論曰。有情心狂唯在意識。若在五識必無(83a1)心狂。以五識身無分別故。 
. 
 
sa ca karmavipākajaḥ | 
偈曰。此從業報生。 
See the full verse quoted previously 
. 
 
sa caiṣa cittakṣepaḥ sattvānāṃ karmajaḥ |  ye hi dravyamantraprayogeṇa vā pareṣāṃ cittaṃ kṣepayanti akāmakaṃ vā viṣaṃ madyaṃ vā pāyayanti trāsayanti vā mṛgayādiṣvagnim vā dāveṣutsṛjanti prapātādvā pātayantyanyena vā kenacitpareṣāṃ smṛtiṃ bhraṃśayanti teṣāṃ tasya karmaṇo vipākenāyatyāṃ cittaṃ kṣipyate | 
釋曰。此心(16)＊癲亂。從衆生業報生。  若人以物呪及増加所(17)作。散壞他心。或不求欲衆生。令飮毒飮酒。或(18)恐怖衆生。於獵等時。或在礦野等處。縱火(19)焚燒。又以坑穽陷墜衆生。或由餘業令衆生(20)失念。因此業報。此衆生於未來世心則癲亂。(21)復有別因。 
由五因故有情(2)心狂。  一由有情業異熟起。謂由彼用藥物(3)呪術令他心狂。或復令他飮非所欲若毒若(4)酒。或現威嚴怖禽獸等。或放猛火焚燒山(5)澤。或作坑穽陷墜衆生。或餘事業令他失(6)念。由此業因於當來世感別異熟能令心(7)狂。 
.  . 
   
bhayopaghātavaiṣamyaśokaiś ca 
偈曰。怖打不平憂。 
See the full verse quoted previously 
. 
 
kathaṃ tāvad bhayena |  amanuṣyādayo manuṣyānvirūpeṇa rūpeṇopasaṃkrāmanti |  tebhyo bhītānāṃ cittaṃ kṣīpyate | katham upaghātena |  amanuṣyā eva kupitā manuṣyāṇāṃ marmasu praharanti |  kathaṃ mahābhūtavaiṣamyeṇa |  vātapittaśleṣmāṇaḥ prakopam āpadyante |  kathaṃ śokena | yathā vāsiṣṭhīprabhṛtīnām |  yadi mano vikṣipyate karmavipākajaś ca cittakṣepaḥ |  kathaṃ na caitasikī vedanā vipākaḥ prāpnoti |  na hi brūmastadeva cittavipāka ity api tu yo mahābhūtānāṃ prakopaḥ sa vipākaḥ |  tasmājjātamato vipākajam |  karmajena hi dhātunā vaiṣamyeṇa vyākulamavaśaṃ bhraṣṭasmṛtikaṃ cittaṃ vartata iti kṣiptam ity ucyate |  evaṃ cedaṃ catuṣkoṭikaṃ yujyate |  asti cittaṃ kṣiptaṃ na vikṣiptam iti vistaraḥ |  kṣiptaṃ tāvanna kṣiptaṃ vikṣiptacittasya |  kliṣṭaṃ cittaṃ vikṣiptaṃ na kṣiptaṃ svasthacittasya kliṣṭam |  ubhayaṃ kṣiptacittasya kliṣṭam |  nobhayaṃ svasthacittasyākliṣṭam | 
釋曰。怖者。  諸(22)鬼神作可畏形相來逼。  此人見即驚怖。打者  (23)諸鬼神。因人惡行起憎恚心。於此人末摩作(24)打拍事。  不平者。  風熱淡互相違反。令身四大(25)皆不調適  憂者。如婆師絺等。  若意識＊癲亂。(26)此心＊癲亂。從業報生。  云何言心受非果報。  (27)我等不説此心是果報。何爲四大違損是果(28)報。  從此心起故。説心從果報生。  由業所生四(29)大不平等。故心狂亂。不自在失念。説此心名(239b1)＊癲狂。  若作如此四句得成。  有心狂故亂。非(2)散故亂。廣説應知。  狂亂非散亂者。心不自在(3)無染汚。  散亂非狂亂者。心自在有染汚。  狂亂(4)亦散亂者。心不自在有染汚。  無狂亂亦無散(5)亂者。心自在無染汚。 
二由驚怖。  謂非人等現可怖形來相逼(8)迫。  有情見已遂致心狂。三由傷害。  謂因事(9)業惱非人等由彼瞋故傷其支節遂致(10)心狂。  四由乖違。  謂由身内風熱痰界互相違(11)反大種乖適故致心狂。  五由愁憂。謂因喪(12)失親愛等事。愁毒纒懷心遂發狂。如婆(13)私等。  若在意識方有心狂。復許心狂業異(14)熟起。  如何心受非異熟耶。  不説心狂是業(15)異熟。但言是業異熟所生。  謂惡業因感不平(16)等異熟大種。  依此大種心便失念。故説爲(17)狂。  如是心狂對於心亂應作四句。謂有(18)心狂而非心亂。乃至廣説。  See the previous record  狂非亂者。謂諸(19)狂者不染汚心。  亂非狂者。謂不狂者諸染汚(20)心。  狂亦亂者。謂諸狂者諸染汚心。  非狂亂(21)者。謂不狂者不染汚心。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                   
katameṣāṃ punaḥ sattvānāṃ cittaṃ kṣipyate | 
何衆生有狂亂心。 
 
. 
 
akurukāminām || 4.58 || 
偈曰。(6)欲界除鳩婁。 
See the full verse quoted previously 
. 
 
akuruṇāṃ kāminām | deveṣv api hi deva | unmattāḥ santi prāgeva manuṣyatiryakpreteṣu |  nārakāstu nityaṃ kṣiptacittā eva |  te hi vividhayātanāsahasravyatibhinnamarmāṇastīrvābhir vedanābhir abhitunnā ātmānam api tāvannābhicetayanti kiṃ punaḥ kāryamakāryaṃ vā |  hācittaparidevakaścātra nāraka udāhāryaḥ |  āryāṇām api cittaṃ kṣipyate bhūtavaiṣamyeṇānyatra buddhāt |  na karmaṇā niyatasya pūrvaṃ vipākādaniyatasyāvipākāt |  na bhayena | pañcabhayasamatikramāt | nopaghātena |  manuṣyaprakopakāraṇasyāprāsādikasyākaraṇāt |  na śokena | dharmatābhijñatvāt | 
釋曰。於欲界中有。＊唯除北鳩(7)婁。何以故。於天中亦有狂天。何況於人畜生(8)鬼神道中。  地獄衆生皆恒狂亂。  是彼衆生萬(9)種損惱恚害。末摩量重難忍。苦受所逼。於(10)自身亦不了別。何況能識是非等事。  何心(11)何啼天地獄傳此中應説。  於聖人亦有心狂(12)亂。由四大不平等故。除佛世尊。  若約先定業。(13)受報已畢。若約不定業則無果報。  不由怖畏。(14)已度五怖畏故。不由損害。  永無惡行能生鬼(15)神憎恚心故。  不由憂惱。證見法如實性故。 
除北倶盧所餘欲(22)界。諸有情類容有心狂。謂欲天心尚有狂(23)者。況人惡趣得離心狂。  地獄恒狂。  多苦逼(24)故。謂諸地獄恒爲種種異類苦具傷害末(25)摩猛利難忍。苦受所逼尚不自識。況了是(26)非。  故地獄中怨心傷歎。猖狂馳叫世傳有文。  (27)欲界聖中唯除諸佛。大種乖適容有心狂。  (28)無異熟生。若有定業必應先受後方得聖。(29)若非定業由得聖故。能令無果  亦無驚(83b1)怖。超五畏故。亦無傷害  以諸聖者無非(2)人等憎嫌事故。  亦無愁憂證法性故。 
.  .  .  .  .  .  .  .  . 
                 
punas trayo vaṅkā uktāḥ sūtre | kāyavaṅkok vāgvaṅko manovaṅkaḥ | trayo doṣāḥ |  kāyadoṣo vāgdoṣo manodoṣaḥ | trayaḥ kaṣāyāḥ |  kāyakaṣāyo vākkaṣāyo manaḥ kaṣāyaḥ iti |  tatra yathākramaṃ veditavyāḥ | 
復(16)次於經中説有三曲。身曲口曲意曲。復有三(17)麁。  身麁口麁意麁。復有三澁。  身澁口澁意澁。  (18)此中次第應知。 
又經(3)中説。業有三種。謂曲  穢  濁。  其相云何。 
.  .  .  . 
       
vaṅkadoṣakaṣāyoktiḥ śāṭhyadveṣajarāgaje | 
偈曰。説曲麁澁業。諂曲瞋欲(19)生。 
頌曰(4)説曲穢濁業　依諂瞋貪生 
. 
 
śaṭhyajaṃ kāyakarma kāyavaṅka ity uktam | kuṭilānvayatvāt | evaṃ vāṅmanovaṅkau |  dveṣajaṃ kāyakarma kāyadoṣa ity uktam | cittapradoṣānvayatvāt | evaṃ vāṅmanodoṣau |  rāgajaṃ kāyakarma kāyakaṣāya ity uktam | rāñjanānvayatvāt | evaṃ vāṅmanaḥkaṣāyau | 
釋曰。若身業從諂曲生。説名身曲業。邪(20)曲性類故。口意曲業亦爾。  若身業從瞋恚生。(21)説名身麁業。忿怒性類故。口意麁業亦爾。  若(22)身業從貪欲生説名身澁業。染汚性類故。口(23)意澁業亦爾。 
(5)論曰。身語意三各有三種。謂曲穢濁。如其(6)次第應知依諂瞋貪所生。謂依諂生身語(7)意業名爲曲業。諂曲類故。  若依瞋生身語(8)意業名爲穢業。瞋穢類故。  若依貪生身語意(9)業名爲濁業。貪濁類故(10)説一切有部倶舍論卷第十五(11)(12) 
.  .  . 
     
kṛṣṇaśuklādibhedena punaḥḥ karma caturvidham || 4.59 || 
偈曰。黒白等差別。復説業四種。 
(13)(14)阿毘達磨倶舍論卷第十六(15)　　尊者世親造(16)　三藏法師玄奘奉　　詔譯　(17)　　分別業品第四之四(18)又經中説。業有四種。謂或有業黒黒異熟。(19)或復有業白白異熟。或復有業黒白黒白異(20)熟。或復有業非黒非白無異熟能盡諸業。(21)其相云何。頌曰(22)依黒黒等殊　所説四種業
(23)惡色欲界善　能盡彼無漏
(24)應知如次第　名黒白倶非 
. 
 
“asti karma kṛṣṇaṃ kṛṣṇavipākam | asti karma śuklaṃ śuklavipākam |  asti karma kṛṣṇaśuklaṃ kṛṣṇaśuklavipākam |  asti karmākṛṣṇamaśuklamavipākam |  yat tat karma karmakṣayāya saṃvartata” iti | tatra 
(24)釋曰。有黒業黒果報。有白業白果報。  有黒(25)白業黒白果報。  有不黒不白業不黒不白果(26)報。  生能滅盡餘諸業故。 
See the previous record  See the previous record  See the previous record  see the previous record 
.  .  .  . 
       
aśubhaṃ rūpakāmāptaṃ śubhaṃ caiva yathākramam |
kṛṣṇaśuklobhayaṃ karma tatkṣayāya nirāsravam || 4.60 || 
偈曰。非善欲色有。(27)善次第應知。黒白有二業。能滅彼無流。 
See the full verse quoted previously 
. 
 
aśubhaṃ karma ekāntena kṛṣṇaṃ kliṣṭatvāt kṛṣṇavipākaṃ cāmanojñavipākatvāt |  rūpāptaṃ śubhamekāntena śuklamakuśalenāvyatibhedāt |  śuklavipākaṃ ca manojñavipākatvāt |  ārupyāptaṃ kasmānnocyate |  yatra kila dvividho ’sti vipāka āntarābhavika aupapattibhavikaś ca |  trividhasya kāyavāṅmanaskarmaṇo yatraiva saṃbhavastatraivoktam iti |  tad api tūktaṃ sūtrāntare |  “kāmāptaṃ śubhaṃ karma kṛṣṇaśuklamakuśalavyavakīrṇatvat kṛṣṇaśuklavipākaṃ vyavakīrṇavipākatvāt” |  saṃtānata etadvyavasthāpitaṃ na svabhāvataḥ |  na hy evañjātīyakamekaṃ karmāsti vipāko vā yat kṛṣṇaṃ ca syāt śuklaṃ cānyonyavirodhāt |  nanu caivam akuśalasyāpi karmaṇaḥ kuśalavyavakīrṇatvāt kṛṣṇaśuklatvaṃ prāpnoti |  nāvaśyamakuśalaṃ kuśalena vyavakīryate |  kāmadhātau tasya balavattvāt | kukśalaṃ tu vyavakīryate | durbalatvād iti |  anasravaṃ karmaiṣāṃ trayāṇāṃ karmaṇāṃ kṣayāya prahāṇāya saṃvartate |  taddhyakṛṣṇam akliṣṭatvād aśuklaṃ vipākaśuklatā ’bhāvāt |  ābhiprāyiko hy eṣo ’śukla śabdaḥ |  uktaṃ tu bhagavatā mahatyāṃ śunyatāyā maśaikṣān dharmānārabhya “ime te ānanda dharmā ekāntakuśalā ekāntānavadyā” iti |  śāstre ca |  “śuklā dharmāḥ katame |  kuśalā dharmā anivṛtāvyākṛtāś ceti” |  avipākaṃ dhātvapatitatvāt pravṛttivirodhāc ca | 
釋曰。(28)非善業者。一向名黒。本性黒故。果報亦黒。果(29)報非可愛故。  此業＊唯欲界。有色界善業一向(239c1)白。非黒所雜故。  果報亦白。果報可愛故。  云何(2)不説無色界業。  若是處有二種果報。謂中陰(3)生陰。  有三種業。謂身口意。此中説黒白業。餘(4)處不説。  有餘師云。此亦於餘經中説。  欲界善(5)業名黒白業。非善所雜故。果報亦黒白。果報(6)相雜故。  若分別此業。須約相續。不得約性。  何(7)以故。無一業如此種類及果報。此業是黒即(8)是白。無如此義。互相違故。  若爾惡業爲善(9)業所雜故。應成白黒業。  惡爲善所雜。此義不(10)成。  於欲界中惡力強故。＊唯善可雜。由力弱(11)故。  無流業者。若起能滅盡此三。  何以故。此業(12)非黒。無染汚故。非白。無白果報故。  此不白(13)言。是不了義説。有別意故。  佛世尊於大空經(14)中。依無學法説。阿難如此法。一向白一向善(15)一向無訶。  於阿毘達磨藏中説。  何者爲白法  (16)善法及無覆無記法。  無果報者。不墮於界故。(17)與生死相違故。 
(25)論曰。佛依業果性類不同所治能治殊説黒(26)黒等四。諸不善業一向名黒。染汚性故。異熟(27)亦黒。不可意故。  色界善業一向名白。不雜(28)惡故。  異熟亦白。是可意故。  何故不言無色(29)界善。  傳説若處有二異熟謂中生有。  具三種(83c1)業謂身語意。則説非餘。  然契經中有處亦(2)説。  欲界善業名爲黒白。惡所雜故。異熟亦(3)黒白。非愛果雜故。  此黒白名依相續立。非(4)據自性。  所以者何。以無一業及一異熟是(5)黒亦白。互相違故。  豈不惡業果善業果雜故。(6)是則亦應名爲白黒。  不善業果非必應爲(7)善業果雜。  欲善業果必定應爲惡業果雜。  (8)以欲界中惡勝善故。諸無漏業能永斷盡前(9)三業者  名爲非黒。不染汚故。亦名非白。以(10)不能招白異熟故。  此非白言是密意説。  (11)以佛於彼大空經中告阿難陀。諸無學法(12)純善純白一向無罪。  本論亦言  云何白法。  (13)謂諸善法無覆無記。  無異熟者不墮界故。(14)與流轉法性相違故。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                         
kiṃ punaḥ sarvamanāsravaṃ karma sarvasyāsya trividhasya karmaṇaḥ kṣayāya saṃvartate |  nety ucyate | kiṃ tarhi | 
一切無流業爲悉能滅白等(18)三業不。  不。此云何。 
諸無漏業爲皆能盡(15)前三業不。  不爾。云何。 
.  . 
   
dharmakṣāntiṣu vairāgye cānantaryapathāṣṭake |
yā cetanā dvādaśadhā karma kṛṣṇakṣayāya tat || 4.61 || 
偈曰。於法忍離欲。於八(19)次第道。十二種故意。此能滅黒業。 
頌曰(16)四法忍離欲　前八無間倶
(17)十二無漏思　唯盡純黒業
(18)離欲四靜慮　第九無間思
(19)一盡雜純黒　四令純白盡 
. 
 
darśanamārge catasṛṣu dharmajñānakṣāntiṣu kāmavairāgye cāṣṭāsvānantaryamārgeṣu yā cetanā seyaṃ dvādaśavidhā cetanā kṛṣṇasya karmaṇaḥ prahāṇāya karma | 
釋曰於見(20)諦道中有四法忍。於離欲欲界中有八次第(21)道。於此中是故意有十二種。此業一向能滅(22)黒業。 
(20)論曰。於見道中四法智忍。及於修道離欲(21)染位前八無間聖道倶行有十二思唯盡純(22)黒。 
. 
 
navame cetanā yā sā kṛṣṇaśuklakṣayāya ca | 
偈曰。於第九故意。能滅黒白業。 
See the full verse quoted previously 
. 
 
navame kāmavairāgyānantaryamārge yā cetanā sā kṛṣṇaśuklasya kuśalasya karmaṇaḥ kṛṣṇasya cākuśalasya navamasya prakārasya prahāṇāya | 
釋曰。(23)於第九離欲。欲界次第道故意。能滅黒白業(24)及黒業。 
離欲界染第九無間聖道倶行一無漏(23)思。雙令黒白及純黒盡。此時總斷欲界善(24)故。 
. 
 
śuklasya dhyānavairāgyeṣv antyānantaryamārgajā || 4.62 || 
偈曰。白業離欲定。後次第道生。 
See the full verse quoted previously 
. 
 
dhyānādvyānādvairāgyaṃ kurvato yo ’ntyo navama ānantaryamārgas tatra yā cetanā iyaṃ caturvidhā cetanā śuklasya karmaṇaḥ prahāṇāya |  kiṃ punaḥ kāraṇam antyenaivānantaryamārgeṇa kuśalasya karmaṇaḥ prahāṇaṃ nānyena |  na hi tasya svabhāvaprahāṇaṃ prahīṇasyāpi saṃmukhībhāvāt |  kiṃ tarhi | tadālambanakleśaprahāṇāt |  ato yāvad eko ’pi tadālambanakleśaprakāra āste tāvad asya prahāṇaṃ nopapadyate | 
釋(25)曰。若人定定作離欲。是第九次第道。此中有(26)四種故意。一向能滅白業。  云何但第九次第(27)道。能滅白業。不由餘。  此善非自性滅。已滅可(28)更現前故。  雖然縁彼爲境惑滅故。  故説彼滅。(29)是故乃至餘一品惑。猶以彼爲境未滅。未可(240a1)説彼已滅。 
亦斷第九不善業故。離四靜慮一一地(25)染。第九無間道倶行無漏思。此四唯令純白(26)業盡。  何縁諸地有漏善法。唯最後道能斷非(27)餘。  以諸善法非自性斷。已斷有容現在前(28)故  。然由縁彼煩惱盡時方説名爲斷彼善(29)法。爾時善法得離繋故。  由此乃至縁彼煩(84a1)惱餘一品在。斷義不成。善法爾時未離繋(2)故。 
.  .  .  .  . 
         
anye narakavedyānyakāmavedyaṃ dvayaṃ viduḥ | 
偈曰。餘説地獄報。及欲受報二。 
頌曰(3)有説地獄受　餘欲業黒雜
(4)有説欲見滅　餘欲業黒倶 
. 
 
anye punar ācāryāḥ paśyanti narakavedanīyaṃ narakāccānyakāmadhātuvedanīyaṃ karma yathākrama kṛṣṇaṃ kṛṣṇaśuklaṃ ceti |  narake hy akuśalasyaiva karmaṇo vipākas tena tad vedanīyaṃ kṛṣṇam ity ucyate ato ’nya kāmadhātau kuśalākuśalasya karmaṇo vipākastena tadvedanīyaṃ kṛṣṇaśuklam ity uktam | 
釋(2)曰。有餘師見。應受地獄報業。離地獄於欲界(3)餘道應受報業。  次第應知。是黒業是黒白業。(4)何以故。＊唯地獄定是惡業報故。説受地獄報(5)業名黒業。離地獄於欲界餘道中。有善惡業(6)報。是故受彼報業。名黒白業。 
(5)論曰。有餘師説。順地獄受及欲界中順餘受(6)業如次名爲純黒雜業。  謂地獄異熟唯不善(7)業感。故順彼受名純黒業。唯除地獄餘欲(8)界中異熟皆通善惡業感。故順彼受名黒(9)白業。 
.  . 
   
dṛgdheyaṃ kṛṣṇamanye 
偈曰。餘説見滅(7)黒。 
See the full verse quoted previously 
. 
 
anye punar āhur darśanaprahātavyaṃ karma kṛṣṇa kuśalenāmiśratvāt | 
釋曰。有餘師説。見諦所滅業名黒業。與(8)善不相雜故。 
有餘師説。欲見所斷及欲界中所有餘(10)業。如次名爲純黒倶業。謂見所斷無善雜(11)故名純黒業。 
. 
 
anyat kṛṣṇaśuklaṃ tu kāmajam || 4.63 || 
偈曰。餘欲業黒白。 
See the full verse quoted previously 
. 
 
anyat tu kāmāvacaraṃ karma kṛṣṇaśuklam | kiṃ tadanyat | bhāvanāprahātavyam |  tad dhi kuśalaṃ cākuśalaṃ ceti |  sūtra uktaṃ trīṇi mauneyāni kāyamauneyaṃ vāṅmauneyaṃ manomauneyaṃ ca |  tatra 
釋曰。欲界業(9)異見諦所滅業。名黒白業。此異云何。謂修道(10)所滅。  何以故。此業有善有惡。  於經中説。有三(11)牟那。謂身牟那口牟那意牟那。  此中 
欲修所斷有善不善故名倶(12)業。  See the previous record  又經中説有三牟尼。又經中言有三清(13)淨。倶身語意。  相各云何。 
.  .  .  . 
       
aśaikṣaṃ kāyavākkarma manaś caiva yathākramam |
maunatrayam 
偈曰。無(12)學身口業。意應知次第。三牟那。 
頌曰(14)無學身語業　即意三牟尼
(15)三清淨應知　即諸三妙行 
. 
 
aśaikṣe kāyavākkarmaṇī kāyavāṅmauneye |  aśaikṣaṃ tu mana eva manomauneyaṃ na manaskarmeti |  kiṃ kāraṇam | cittaṃ hi paramārthamuniḥ |  tat kila kāyavākkarmabhyām anumīyata iti |  api khalu kāyavākkarmaṇī viratisvabhāvena na manaskarma |  cittā vijñaptyabhāvāt |  viramārthena ca maunam | ato mana eva virataṃ maunam ity ucyate |  kasmād aśaikṣameva nānyat | arhataḥ parmārthamunitvāt |  sarvakleśajalpoparateḥ |  trīṇi śauceyāni uktāni sūtre | kāyaśauceyaṃ vākśauceyaṃ manaḥsauceyaṃ ca |  tadetat | 
釋曰。無學身(13)口二業。名身口牟那。  無學心名意牟那。非意(14)業。  何以故。心是眞實聖者。  此由身口故定可(15)比量。  復次此身口二業。離惡爲性。意業但思。  (16)非有教故。  不能比量爲離。故説牟那。是故(17)＊唯心能離故。説名牟那。  云何説無學不説餘。(18)阿羅漢是眞實聖者故。  一切或言分別滅故。  (19)偈曰。三淨。釋曰。於經中説。有三種清淨。謂(20)身清淨。口清淨。意清淨。  此三種清淨。 
(16)論曰。無學身語業名身語牟尼。  意牟尼即無(17)學意。非意業。  所以者何。勝義牟尼唯心爲(18)體。  謂由身語二業比知。  又身語業是遠離(19)體。意業不然。  無無表故  由遠離義建立牟(20)尼。是故即心由身語業能有所離故名牟(21)尼。  何故牟尼唯在無學。以阿羅漢是實牟尼  (22)諸煩惱言永寂靜故。  諸身語意三種妙行名(23)身語意三種清淨。   
.  .  .  .  .  .  .  .  .  .  . 
                     
tridhā śaucaṃ sarvaṃ sucaritatrayam || 4.64 || 
偈曰。(21)一切三善行。[See the also two records back] 
See the full verse quoted previously 
. 
 
sarvaṃ kāyasucaritaṃ kāyaśaucam | sarvaṃ vāṅmanaḥ sucaritaṃ vāṅmanaḥ śaucam |  duścaritamalāpakarṣaṇāt tāvat kālam atyantaṃ vā |  eṣā ca deśanā mithyāmauna śaucādhimuktikānāṃ vivecānārtham |  trīṇi duścaritāny uktāni | tatra 
釋曰。一切身善行。名身清淨。一(22)切口意善行。名口意清淨。  能除遮惡行及惑(23)汚故。或暫或永。  此正説何爲。衆生信樂邪牟(24)那及邪清淨。爲令思量遠離故。  經中復説有(25)三種惡行。 
  暫永遠離一切惡行煩惱(24)垢故名爲清淨。  説此二者爲息有情計(25)邪牟尼邪清淨故。  又經中説有三惡行又(26)經中言有三妙行。倶身語意。相各云何。 
.  .  .  . 
       
aśubhaṃ kāyakarmādi mataṃ duścarita trayam | 
偈曰。惡身口意業。説名三惡行。 
頌(27)曰(28)惡身語意業　説名三惡行
(29)及貪瞋邪見　三妙行翻此 
. 
 
akuśalaṃ kāyavāṅmanaskarma yathākramaṃ kāyavāṅmanoduścaritam | 
釋(26)曰。身口意業若不善。次第應知。名身口意惡(27)行。 
(84b1)論曰。一切不善身語意業。如次名身語意惡(2)行。 
. 
 
akarma_ api tv abhidhyādimanoduścaritaṃ tridhā || 4.65 || 
偈曰。非業貪瞋等。説意惡行三。 
See the full verse quoted previously 
. 
 
akarmasvabhāvamapyasti trividhaṃ manoduścaritaṃ cetanārthāntarabhūtamabhidhyā vyāpādo mithyādṛṣṭiś ca |  abhidhyādaya eva manaskarmeti dārṣṭāntikāḥ |  saṃcetanīyasūtre vacanāt |  evaṃ tu sati karmakleśayor aikyaṃ syāt |  kim syād yadi kaścit kleśo ’pi karma syāt |  naitad asti | sūtraṃ viruddhaṃ syāt |  sūtre tu cetanāyāstanmukhena pravṛttestais tāṃ darśayatīti vaibhāṣikāḥ |  aniṣṭaphalatvāt kuṭsitaḥ kāyavāṅmanaścāro duścaritam | 
釋曰。亦(28)有惡行非業性。謂三意惡行別類。非故意故。  (29)譬喩部説。貪等名意業。於故心作。  經中説。若(240b1)執如此惑業成一性。  若爾何有若惑成業。  See the previous record  無(2)如此義。  於經中由故意因。此門起故。大師由(3)彼顯故意。毘婆沙師説如此。若不爾。惑業成(4)一體。十二縁生分。則不成就故。不許如此。  由(5)此於果報非可愛。聰慧人所訶故。説身口意(6)行名惡行。 
然意惡行復有三種。謂非意業貪瞋邪(3)見。貪等離思別有體故。  譬喩者言。貪瞋邪(4)見即是意業。  故思經中説此三種爲意業(5)故。  若爾則應業與煩惱合成一體。  許有煩(6)惱即是意業  斯有何失。  毘婆沙師説。彼非理(7)若許爾者。便與衆多理教相違成大過失。(8)然契經説是意業者。顯思以彼爲門轉故。  (9)由此能感非愛果故。是聰慧者所訶厭故。(10)此行即惡。故名惡行。 
.  .  .  .  .  .  .  . 
               
viparyayāt sucaritam 
偈曰。翻此名善行。 
See the full verse quoted previously 
. 
 
iṣṭaṃ kuśalaṃ kāyavāṅmanaskarmān abhidhyā ’vyāpādasamyagdṛṣṭayaś ca |  parānugrahopaghātābhisaṃdhyabhāve kathaṃ samyagdṛṣṭimithyādṛṣṭavyoḥ kuśalākuśalatvam |  tanmūlatvāt | yāni caitāni duścaritasucaritānyuktāni 
釋曰。由翻惡行(7)應許爲善行。謂善身口意業。及無貪無瞋正(8)見。  無利益損惱他事故。云何正見邪見得成。(9)善惡性  爲損益根本故。是所説惡行及善行。 
三妙行者。翻此應知。(11)謂身語意一切善業。非業無貪無瞋正見。正(12)見邪見。  既無故思欲益他損他。如何成善(13)惡。  能與損益爲根本故。又經中言有十業(14)道。或善或惡。 
.  .  . 
     
tad audārikasaṃgrahāt |
daśa karmapathā uktā yathāyogaṃ śubhāśubhāḥ || 4.66 || 
(10)此中偈曰。由攝彼麁品。故説十業道。如理謂(11)善惡。 
其相云何。頌曰(15)所説十業道　攝惡妙行中
(16)麁品爲其性　如應成善惡 
. 
 
teṣām eva sucaritaduścaritānāṃ caudārikasaṃgraheṇa daśa karmapathāḥ sūtra uktāḥ yathāyogaṃ kuśalāḥ sucaritebhyo ’kuśalā duścaritebhyaḥ |  kim atra duścaritam asaṃgṛhītaṃ kiṃ vā sucaritam |  akukśaleṣu tatkarmapathesu kāyaduścaritasya pradeśo na saṃgṛhītaḥ prayogapṛṣṭhabhūtaḥ kliṣṭaścānyo ’pi bandhānādiḥ |  tasya nātyaudārikatvāt |  yad dhi kāyaduścaritaṃ pareṣāṃ jīvitabhogadārebhyaścyāvakaṃ tatkarmapatha uktaṃ tato vivecanārtham |  vāgduścaritam api yadeva praśādaṃ tatkarmapatha uktaṃ tadarthameva |  manoduścaritasya ca pradeśacetanā |  kuśaleṣv api kāyasucaritasya pradeśaḥ prayogapṛṣṭhamadyādiviratidānejyādiko vāksucaritasya priyavacanādiko manaḥ sucaritasya cetanā | 
釋曰。前所説惡行及善行中。由攝明了(12)易知善惡二業。是故經中説十業道。如理應(13)知。若善從善行出。若惡從惡行出。  於中何惡(14)行及善行非所攝。  於惡業道中。是身惡行一分(15)非所攝。謂前分後分。所餘染汚亦爾。  此非麁(16)顯故。  若身惡行。能令他失離壽命財物妻妾。(17)説名業道。欲令他分別離此故。    於惡行別立(18)意惡行一分名故意。  於善業道中。是身善行(19)一分非所攝。謂前後分。及離飮酒等。布施供(20)養等。口善行如愛語等。意善行如故。意 
(17)論曰。於前所説惡妙行中若麁顯易知攝(18)爲十業道。如應若善攝前妙行。不善業道(19)攝前惡行。  不攝何等惡妙行耶。  且不善中(20)身惡業道。於身惡行不攝一分。謂加行後(21)起餘不善身業。即飮諸酒執打縛等。  以加(22)行等非麁顯故。  若身惡行令他有情失命(23)失財失妻妾等説爲業道令遠離故。  語惡(24)業道於語惡行不攝加行後起及輕。  意惡(25)業道於意惡行不攝惡思及輕貪等。  善業(26)道中身善業道於身妙行不攝一分。謂加行(27)後起及餘善身業。即離飮酒施供養等。語善(28)業道於語妙行不攝一分。謂愛語等。意善(29)業道於意妙行不攝一分。謂諸善思。 
.  .  .  .  .  .  .  . 
               
eṣāṃ ca karmapathānām 
如此(21)業道中。 
十業(84c1)道中。前七業道爲皆定有表無表耶。不爾。(2)云何。 
. 
 
aśubhāḥ ṣaḍavijñaptiḥ 
偈曰。六惡有無教。 
頌曰(3)惡六定無表　彼自作婬二
(4)善七受生二　定生唯無表 
. 
 
akuśalāḥ ṣaṭ karmapathā avaśyamavijñaptisvabhāvāḥ prāṇātipātādattādānamṛṣāvādapaiśunyapārupyasaṃbhinnapralāpāḥ |  pareṇa kārayato maulavijñaptyabhāvāt | 
釋曰。唯六不善(22)業道。定以無教爲性。謂殺盜妾語兩舌惡口(23)無義語。  若教他作。無根本有教故。 
(5)論曰。七惡業道中。六定有無表。謂殺生不與(6)取虚誑語離間語麁惡語雜穢語。  如是六種(7)若遣他爲。根本成時自表無故。 
.  . 
   
dvidhaikaḥ 
偈曰。一二(24)種。 
See the full verse quoted previously 
. 
 
kāmamithyācāro nityaṃ vijñaptyavijñaptisvabhāvas tasya svayeva niṣṭhāpanāt |  na hi taṃ pareṇa kārayatas tādṛśī prītir bhavatīti | 
釋曰。邪婬恒以有教無教爲性。何以故。此(25)自身所成就故。  若令他作歡喜。不如自作故。 
若有自作(8)彼六業道。則六皆有表無表二。謂起表時彼(9)便死等。後方死等與遣使同。根本成時唯無(10)表故。唯欲邪行必具二種。要是自身所究(11)竟故。  非遣他作。如自生喜。 
.  . 
   
te ’pi kurvataḥ | 
(26)偈曰。身作。 
See the full verse quoted previously 
. 
 
te ’pi ṣaṭ karmapathāḥ svayaṃ kurvato dvividhā bhavanti vijñaptir avijñaptiś ca tatkālamaraṇe paścāt maraṇe tv avijñaptir eva | 
釋曰。是六種業道。若自作亦各二(27)種。謂有教無教。若正起有教時彼即死。則具(28)有教無教。若起有教後方死。但是無教。 
See the previous commentary 
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kuśalānāṃ punaḥ karmapathānāṃ 
若善(29)業道。 
 
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dvividhāḥ sapta kuśalāḥ 
偈曰。七二種＊唯善。 
See the full verse quoted previously 
. 
 
kuśalāḥ sapta rūpiṇaḥ karmapathā avaśyaṃ dviprakārā vijñaptir avijñaptiś ca |  vijñaptyadhīnatvāt samādānaśīlasya | 
釋曰。善有色七業(240c1)道。必定二種。謂有教無教。  受所得戒依屬有(2)教故。 
七善業道若從(12)受生。必皆具二。謂表無表。  受生尸羅必依(13)表故。 
.  . 
   
avijñaptiḥ samādhijāḥ || 4.67 || 
偈曰。無教從定生。 
See the full verse quoted previously 
. 
 
dhyānānāsravasaṃvarasaṃgṛhītāḥ samādhijāḥ ucyante |  te hy avijñaptir eva cittamātrādhīnatvāt | 
釋曰。定所生定無流(3)所攝諸護。説名定生。  彼＊唯無教。但依屬心(4)故。 
靜慮無漏所攝律儀名爲定生。  此唯無(14)表。但依心力而得生故。 
.  . 
   
sāmantakās tu vijñaptiḥ 
偈曰。近方便有教。 
加行後起如根本(15)耶。不爾。云何。頌曰(16)加行定有表　無表或有無
(17)後起此相違 
. 
 
karmapathasāmantakās tu vijñaptisvabhāvā avaśyam | 
釋曰。業道前方便。必(5)有教爲性。 
(18)論曰。業道加行必定有表。 
. 
 
avijñaptir bhavenna vā | 
偈曰。無教或有無。 
See the full verse quoted previously 
. 
 
yadi tīvreṇa paryavasthānena pramādena vā ghanarasena prayogamārabheta syād avijñaptiranyathā na syāt | 
釋曰。若最重上(6)心惑所汚＊惑。蜜味心清淨。作方便加行。則(7)有無教。若異此則無。 
此位無表或有或(19)無。若猛利纒淳淨心起則有無表。異此則(20)無。 
. 
 
viparyayeṇa pṛṣṭhāni 
偈曰。後分則翻此。前分(8)三根生。 
See the full verse quoted previously 
. 
 
sāmantakebhyo viparyayeṇa karmapathānāṃ pṛṣṭhāni veditavyāti |  tāni avaśyamavijñaptisvabhāvāni |  vijñaptistu bhavenna vā |  yadi karmapathaṃ kṛṭvā punas tasyānudharmaṃ ceṣṭeta tasya syāt vijñaptir anyathā na syāt |  atha kuto yāvad eṣāṃ prayogamaulapṛṣṭhānāṃ vyavasthānam |  yadā tāvad iha kaścit paśuṃ hantukāmo mañcakāduttiṣṭhati mūlyaṃ gṛhlāti gacchatyāmṛśati paśuṃ krīṇātyānayati puṣṇāti praveśayati nihantuṃ śāstramādatte prahāramekaṃ dadāti dvau vā yāvanna jīvitā dvacyaparopayati tāvat prayogaḥ |  yena tu prahāreṇa jīvitādvyaparopayati tatra yā vijñaptistatkṣaṇikā vā ’vijñaptirayaṃ maulaḥ karmapathaḥ |  dvābhyāṃ hi kāraṇābhyāṃ prāṇātipā tāvad yena spṛśyate prayogataḥ mṛte sati phalaparipūritaś ca |  tata ūrdhvamavijñaptikṣaṇāḥ pṛṣṭhaṃ bhavanti |  yāvacca taṃ paśuṃ kuṣṇāti śodhayati vikrīṇīte pacati khādayatyanukīrtayati vā tāvad asya vijñaptikṣaṇā api pṛṣṭhaṃ bhavanti |  evam anyeṣv api yathāsaṃbhavaṃ yojyam |  abhidhyādīnāṃ nāsti prayogo na pṛṣṭhaṃ saṃmukhībhāvamātrātkarmapathaḥ | 
釋曰。翻前分方便義。應如是業道後(9)分。  何以故。此後分必無教爲性。  有教或有或(10)無。  若人已作業道。後更起同類法。則有有教。(11)異此悉無。  復次此業道前分。根本後分。從何(12)位可得安立。  譬如有人欲殺禽獸。從床起捉(13)直行往彼所。揣觸其身即買牽還。將入屠所(14)欲就殺之。即便捉仗與一下手或再下手。乃(15)至未令命斷。名殺前分。  是事能令命斷。此中(16)是有教無教身業。共一刹那起。是名根本業(17)道。  何以故。由二種因縁。是人爲殺生罪所觸。(18)由作加行及果究竟故。  從此刹那後無教刹(19)那。悉是業道後分。  乃至治洗販賣。或煮自食(20)稱讃其美。如此等有教刹那。悉成後分。  如此(21)於餘六業道中。前分根本後分義。如理應知。  (22)不平貪等三無前後分。由現前起即成業道。 
後起翻前。  定有無表。  此位表業或有或(21)無。  謂若後時起隨前業則有表業。異此便(22)無。  於此義中如何建立加行根本後起位(23)耶。  且不善中最初殺業。如屠羊者將行殺(24)時。先發殺心從床而起。執持價直趣賣(25)羊廛。㨊觸羊身酬價捉取。牽還養飯將(26)入屠坊。手執杖刀若打若刺。或一或再至(27)命未終。如是皆名殺生加行。  隨此表業彼(28)正命終。此刹那頃表無表業。是謂殺生根本(29)業道。  由二縁故。令諸有情根本業道殺罪(85a1)所觸。一由加行。二由果滿。  此刹那後殺無(2)表業隨轉不絶名殺後起。  及於後時剥截(3)治洗。若稱若賣或煮或食讃述其美表業(4)刹那。如是亦名殺生後起。  餘六業道隨其(5)所應三分不同。准例應説。  貪瞋邪見纔現在(6)前。即説名爲根本業道。故無加行後起差(7)別。 
.  .  .  .  .  .  .  .  .  .  .  . 
                       
idam atra vaktavyam |  kiṃ tāvat maraṇabhavasthe tasmin prāṇini ye vijñaptyavijñaptī te karmapatha āhosvinmṛte |  kiṃ cātaḥ |  yadi tāvan maraṇabhavasthe sahamṛṭasyāpi anturghātayiturvā prāṇātipā tāvad yena yogaḥ prāpnoti |  na ceṣa siddhāntaḥ |  atha mṛte |  yad uktaṃ “yena tu prahāreṇa jīvitād vacyaparopayati tatra yā vijñaptis tatkṣaṇikā vā ’vijñaptir ayaṃ maulaḥ karmapatha” iti tanā vaktavyam |  yac cāpīdaṃ śāstra uktaṃ “syāt prāṇī hataḥ prāṇātipātaścāniruddhaḥ |  syād yathā hi tatprāṇī jīvitādvyaparopito bhavati prayogaścāpratiprasragdha” ityatra pṛṣṭhaṃ prayogaśabdenoktam iti vaibhāṣikīyo ’rthavirodho maulasyaiva tadānīmaniruddhatvāt |  yathā na doṣastathā ’stu | kathaṃ ca na doṣaḥ |  maula evātra prayogaśabdenokta iti |  vijñaptistarhi tadā kathaṃ maulaḥ karmapatho bhavati |  kathaṃ ca na bhavitavyam |  asāmarthyāt | avijñaptir idānīṃ kathaṃ bhavati |  tasmāt prayogaphalaparipūrikāle tadubhayaṃ karmapathaḥ syāt karmatpatho ’py anyasya prayogaḥ pṛṣṭhaṃ ca bhavati |  prāṇātipātasya daśāpi karmapathāḥ prayogaḥ |  yathā ca śatrorvadhārthaṃ kṛtyaṃ samupasthāpayan paśunā valiṃ kuryāt parakīyaṃ kṛtvā dāreṣu cāsya vipratipadyeta tair eva tadghātanārtham anṛtapiśunaparuṣasāntavaiś cāsya mitrabhedaṃ kuryādyānyasya paritrāṇāya kalperan abhidhyāṃ ca tatsva kuryāttatraiva ca vyāpādaṃ tadvadhārthaṃ ca mithyādṛṣṭiṃ vṛṃhayediti |  eva manyeṣv api yathāyogaṃ yojyam |  na tvabhidhyādayaḥ prayogā yujyante |  na hi cittotpādamātreṇa prayukto bhavati | kriyānārambhāt | 
(23)汝今應説  此爲是衆生正在死有有教無教成(24)業道。爲已死成業道。  若爾何有。  若所殺衆生(25)正在死有。能殺及令殺人。若共一時死。應有(26)犯殺生罪。  悉檀義不爾。  若已死成業道。  是悉(27)檀所説。謂若由此害事。能令彼離壽命。是有(28)教身業。及共一刹那起無教。是名業道。此言(29)不應説。  復次於阿毘達磨藏中説。爲有如此(241a1)義不。是衆生已被殺。是人未離殺生事。  有。(2)譬如已令此衆生離命根。能殺加行未捨未(3)息。此中後分由前分名説。此文句與毘婆沙(4)義相違。是根本此時中未滅故。  是故如無失(5)道理。應許如此。云何無失。  此中用前分名説(6)根本。此則無失。  若爾如此相有教。云何成根(7)本業道。  云何不成。  無能故。若爾無教云何成(8)業道。  是故加行果成就時。此二成業道。業道(9)者。有時是餘業道前分。或是餘業道後分。  是(10)殺生事位。有時成業道。有時成前分。  譬如(11)有人欲殺怨家。作惡方術殺禽獸祠鬼神。或(12)由偸他物。或於彼婦作邪婬。共彼人欲殺怨(13)家。或説妄語兩舌惡口軟語。破彼親友隨多(14)少能爲救護者。或於彼起不平貪。或於彼生(15)瞋。或爲殺彼増長邪見。  如此於餘業道。如理(16)應思。  貪等不應成前分。  何以故。若由＊唯發(17)起心。是人正行前分。無如此義。若離行事 
此中應説。  爲所殺生住死有時能殺生(8)者彼刹那頃表無表業即成業道。爲死後耶。  (9)若爾何失。二倶有過。  若所殺生正住死有(10)能殺生者業道即成。即能殺者與所殺生倶(11)時命終應成業道。  然宗不許彼業道成。  若(12)所殺生命終以後。  能殺生者業道方成。是(13)即不應先作是説。隨此表業彼正命終。此(14)刹那頃表無表業。是謂殺生根本業道。又應(15)違害毘婆沙師釋本論中加行未息。  謂本論(16)説頗有已害生殺生未滅耶。  曰有。如已斷(17)生命彼加行未息。毘婆沙者釋此文言。此(18)中於後起以加行聲説。應言於根本説(19)加行聲。許命終後根本未息故。  如無有過(20)此中應説。此中説何名爲無過。  謂於根本(21)説加行聲。  若爾于時所有表業如何可成(22)根本業道。  何爲不成。  以無用故。無表於此(23)有何用耶。  故業道成非由有用。但由加行(24)果圓滿時。此二倶成根本業道。又諸業道展(25)轉相望容有互爲加行後起。  今且應説殺(26)生業道以十業道爲起加行。  謂如有人欲(27)害怨敵。設諸謀計合搆殺縁。或殺衆生(28)祈請助力。或盜他物以資殺事。或婬彼婦(29)令殺其夫。或爲乖離彼親友故起語四過(85b1)令生猜阻。設有勢力無救護心。或於彼(2)財心生貪著。或即於彼起瞋恚心。或起邪(3)見長養殺業然後方殺。  如是名爲以十業(4)道爲殺加行。殺怨敵已復於後時誅其所(5)親收其財物婬彼所愛。乃至復起貪瞋邪(6)見。次第現前。此十名爲殺生後起。所餘業道(7)如應當知。  貪等不應能爲加行。  非唯心起(8)加行即成。唯起心時未作事故。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                       
sūtra uktaṃ “prāṇātipāto bhikṣavastrividho lobhajo dveṣajo mohajo yāvanmithyādṛṣṭir” iti |  tatra kīdṛśaḥ prāṇātipāto lobhaja ity evam ādi vaktavyam |  nātra sarveṣāṃ karmapathānāṃ lobhādibhir niṣṭhā | 
經(18)中説。比丘殺生有三種。一從貪欲生。二從(19)瞋恚生。三從無明生。乃至邪見亦爾。  此經中(20)如此殺生相云何。   
又經中説。(9)苾芻當知。殺有三種。一從貪生。二從瞋生。(10)三從癡生。乃至邪見有三亦爾。  此中應説。(11)何相殺生名從貪生。問餘亦爾。  非諸業道(12)一切皆由三根究竟。然其加行不與彼同。(13)云何不同。 
.  .  . 
     
prayogas tu trimūlajaḥ || 4.68 || 
 
頌曰(14)加行三根起　彼無間生故
(15)貪等三根生 
. 
 
prayogasteṣām akuśalamūlatrayājjāta ity ādisamutthānavacanād evam uktaḥ |  tatra lobhajapraṇātipāto yathā taccharīrāvayavārthamarthārthaṃ krītārthaṃ ca prāṇinaṃ jīvitādvyaparopayati ātmasuhṛtparitrāṇāya |  dveṣajo yathā vairanipīḍanārtham |  mohajo yathā yājñikānāṃ dharmabuddhyā rājñāṃ ca dharmapāṭhakaprāmāṇyāddhiṃsatām |  duṣṭānāṃ kila nigrahaṃ kurvanto rājānaḥ puṇyabhājo bhavant_iti |  pārasīkānāṃ ca | te hy evam āhuḥ |  “mātāpitarau jīrṇau vā glānau vā hantavyāv iti” |  ye cānye ’py evam āhur ahivṛścikatryamvukādayo manuṣyāṇām upaghātāpakā hantavyāḥ mṛgapaśupakṣimahiṣādayaś copabhogārthatvād iti |  yaś ca mithyādṛṣṭipravartitaḥ prāṇātipātaḥ |  lobhajamadattādānaṃ yo yenārthi sa tadvarati anyalābhasatkārayaśo ’rthaṃ vā ātmasukṛtaparitrāṇāya vā |  dveṣajaṃ yadvairanipīḍanārtham |  mohajaṃ yathā rājñāṃ dharmapāṭhakaprāmāṇyāt |  duṣṭanigrahārthaṃ yathā brāhmaṇā āhuḥ “sarvamidaṃ brahmaṇā brāhmaṇebhyo dattaṃ brāhmaṇānāṃ daurbalyādvṛṣlāḥ paribhuñjate |  tasmād apaharan brāhmaṇaḥ sumādatte svam eva brāhmaṇo bhuṅkte svaṃ vaste svaṃ dadāti ce” ti |  na caiśāmaparasvasaṃjñā bhavati | yac ca mithyādṛṣṭipravarttitam |  lobhajaḥ kāmamithyācāraḥ dārādiṣu tatsaṃrāgādabrahmacaryaṃ lābhasatkārārthamātmasuhṛtparitrāṇāya |  dveṣajo vairanipīḍanārtham |  mohajo yathā pārasīkānāṃ mātrādigamanaṃ gosave ca yajñe |  yathoktaṃ “brāhmaṇo gosaveneṣṭyā saṃvatsaragovratī bhavati |  upahā udakaṃ cūṣati tṛṇāni cchinatti upaiti mātaram upasvasāram upa sagotrām” iti |  ye cāhu “rudūkhalapuṇyaphalapakvānnatīrthamārgaprakhyo mātṛgrāma” iti |  mṛṣāvādādayo lobhajā dveṣajāś ca pūrvavat |  mohajo mṛṣāvādo yathāha | 
  殺從貪生者。若爲得彼身(21)分。爲得物。爲戲樂等事。令他失命。或爲救濟(22)自身及自眷屬。  從瞋生者如爲報怨。  從癡生(23)者。如大祠捨施人。由行善法意故。又如諸王。(24)隨法文句量故。  行重罰怨家及惡人。諸王得(25)生大福徳。  又波尸國人殺業亦從癡生。何以(26)故。彼説如此言。  若二親老困。及有重疾。必應(27)爲捨命。  有頻那柯外道説。蛇蜈蚣嚙毒等。(28)恒能傷害人。此必應殺鹿羊鳥牛等。爲供人(29)庖廚故受生。  若殺無失。  若殺生從邪見生。亦(241b1)是從癡生。盜從貪生者。隨其所求不與而取。(2)或爲得別利養愛重好名。爲救濟自身及自(3)眷屬。  從瞋生者。如爲報怨。  從癡生者。如諸王(4)由隨法文句量。  爲罰惡人故奪其物。又如婆(5)羅門言。一切物梵王已捨與婆羅門。由婆羅(6)門力弱。諸蠻謾取受用。  是故若婆羅門奪取(7)奪取自物。若食食自物。若衣衣自物。若施施(8)自物。  於彼無非他財想。若盜從邪見生。亦是(9)從癡生。  邪婬從貪生者。於他妻妾先起貪愛(10)方行邪婬。及爲得利養愛重。爲救濟自身及(11)自眷屬。  從瞋生者。如爲報怨。  從癡生者。如波(12)尸國人娶母等事。  又如於瞿娑婆祠中。  有餘(13)女吸水＊嚙草。是人行著其親。或著姑姨姊(14)妹同姓等。  又如頻那柯外道説。女人如臼花(15)菓熟食水渚道路等。  妄語等從貪瞋生如前。  (16)妄語從癡生者。如皮陀言 
(16)論曰。不善業道加行生時。一一由三不善根(17)起。依先等起故作是説。  殺生加行由貪起(18)者。如有爲欲得彼身分或爲得財或爲(19)戲樂或爲拔濟親友自身。從貪引起殺生(20)加行。  從瞋起者。如爲除怨發憤恚心起(21)殺加行。  從癡起者。如有祠中謂是法心起(22)殺加行。又諸王等依世法律  誅戮怨敵除(23)剪凶徒。謂成大福起殺加行。  又波剌私作(24)如是説。  父母老病若令命終得免困苦便(25)生勝福。  又諸外道有作是言。蛇蠍蜂等爲(26)人毒害。若能殺者便生勝福。羊鹿水牛及餘(27)禽獸。本擬供食  故殺無罪。  又因邪見殺害(28)衆生。此等加行皆從癡起。偸盜加行從貪起(29)者。謂隨所須起盜加行。或爲別利恭敬名(85c1)譽。或爲救拔自身親友。從貪引起偸盜加(2)行。  從瞋起者謂爲除怨發憤恚心起盜加(3)行。  從癡起者。謂諸王等依世法律奪惡人(4)財。  謂法應爾無偸盜罪。又婆羅門作如是(5)説。世間財物於劫初時大梵天王施諸梵(6)志。於後梵志勢力微劣爲諸卑族侵奪受(7)用。  今諸梵志於世他財若奪若偸。充衣充(8)食或充餘用。或轉施他皆用己財無偸盜(9)罪。  然彼取時有他物想。又因邪見盜他財(10)物。皆名從癡起盜加行。  邪婬加行從貪起(11)者。謂於他妻等起染著心。或爲求他財名(12)位恭敬。或爲救拔自身他身。從貪著心起(13)婬加行。  從瞋生者。謂爲除怨發憤恚心起(14)婬加行。  從癡生者。如波剌私讃於母等行(15)非梵行。  又諸梵志讃牛祠中  有諸女男受(16)持牛禁吸水齧草或住或行。不簡親疎(17)隨遇隨合。  又諸外道作如是言。一切女人(18)如臼花果熟食階隥道路橋船。世間衆人應(19)共受用。  此等加行從癡所生。虚誑語等語四(20)業道從貪瞋生。類前應説。  然虚誑語所有(21)加行從癡生者。如外論言 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                             
“na narmayuktamanṛtaṃ hi nāsti
na strīṣu rājanna vivāhakāle |
prāṇātyaye sarvadhanāpahāre
pañcānṛtānyāhurapātakānīti” | 
(17)戲笑及女人　娶婦并救命
(18)救財故妄語　梵王説無害 
(22)若人因戲笑　嫁娶對女王
(23)及救命救財　虚誑語無罪 
. 
 
yaś ca mithyādṛṣṭipravartito mṛṣāvādaḥ | paiśunyādayastu mithyādṛṣṭipravartitā mohajāḥ |  yaś ca vedādyasacchāstrapralāpaḥ | 
(19)若妄語從邪見生。亦是從癡生。兩舌等若從(20)邪見生。亦是從癡生。  一切從四皮陀所出邪(21)論言。皆是無義語。 
(24)又因邪見起虚誑語離間語等所有加(25)行。當知一切從癡所生。  又諸吠陀及餘邪(26)論。皆雜穢語攝。加行從癡生。 
.  . 
   
abhidhyādayaḥ kathaṃ lobhajāḥ | 
不平貪等。云何從貪等生。 
貪瞋等三既(27)無加行。如何可説從貪等生。 
. 
 
tadanantarasaṃbhūter abhidhyādyās trimūlajāḥ | 
(22)偈曰。從彼次第生。貪等三根生。 
以從三根(28)無間生故。可説貪等從三根生。 
. 
 
lobhād anantaram utpannā lobhajāḥ dveṣād anantaraṃ dveṣajā mohād anantaraṃ mohajāḥ |  uktā kuśalāḥ karmapathāḥ | 
釋曰。從貪次(23)第生故。説彼從貪生。從瞋次第生故。説彼從(24)瞋生。從癡次第生故。説彼從癡生。  説惡業道(25)已。 
謂或有(29)時從貪無間生貪業道。從二亦然。瞋及邪(86a1)見從三亦爾。  已説不善從三根生。 
.  . 
   
kuśalāḥ katham ity āha 
善業道云何。 
善復(2)云何。 
. 
 
kuśalāḥ saprayogāntā alobhadveṣamohajāḥ || 4.69 || 
偈曰。善業道前後。無貪瞋癡(26)生。 
頌曰(3)善於三位中　皆三善根起 
. 
 
saprayogapṛṣṭhāḥ kuśalāḥ karmapathā alobhadveṣamohajāḥ |  kuṣalacittasamutthitatvāt |  tasya ca avaśyam alobhādibhiḥ saṃprayogāt tatrākuśalakarmapathaprayogād viratiḥ kuśalakarmapathaprayogaḥ |  maulādviratiḥ maulaḥ |  pṛṣṭhād viratiḥ pṛṣṭhaḥ |  tadyathā śrāmaṇera upasaṃpādyamāno nānāvāsaṃ praviśati bhikṣūn vandate upādhyāyaṃ yācate yāvad ekaṃ karmavācanaṃ kriyate dvitīyaṃ ca |  ayaṃ prayogaḥ |  tṛtīya karmavācane yā vijñaptistatkṣaṇikā cāvijñaptirayaṃ maulaḥ karmapathaḥ |  tata ūrdhvaṃ yāvanniśrayā ārocyante tadadhiṣṭhānaṃ ca vijñapayati avijñaptica yāvad atuvartate idaṃ pṛṣṭham | 
釋曰。共前分後分。一切善業道。從無貪無(27)瞋無癡生。  善故意所生故。  此善故意。必定與(28)無貪等三善根相應故。前分等三其相云何。(29)此中若遠離惡業道前分。即是善業道前分。  (241c1)若遠離根本即是根本。  若遠離後分即是後(2)分。  譬如沙彌欲受大戒。入不共住禮拜比丘。(3)請優波陀訶。乃至説一羯磨。及第二羯磨。  此(4)名前分。  第三羯磨竟時。是有教業共一刹那無(5)教。是根本業道  從此後。乃至説四依。依此根(6)本所有有教業及無教業。乃至相續未斷。是(7)名後分。 
(4)論曰。諸善業道所有加行根本後起。皆從無(5)貪無瞋無癡善根所起。  以善三位皆是善心(6)所等起故。  善心必與三種善根共相應故。(7)此善三位其相云何。謂遠離前不善三位離(8)惡加行即善加行。  離惡根本即善根本。  離(9)惡後起即善後起。  且如勤策受具戒時。來(10)入戒壇禮苾芻衆。至誠發語請親教師。乃(11)至一白二羯磨等。  皆名爲善業道加行。  第三(12)羯磨竟一刹那中表無表業名根本業道。  從(13)此以後至説四依及餘依前相續隨轉表(14)無表業皆名後起。 
.  .  .  .  .  .  .  .  . 
                 
yad uktaṃ “na sarveṣāṃ karmapathānāṃ lobhādibhir niṣṭhety” atha kasya kena niṣṭhā | 
是所説言。非一切業道由貪等究竟。(8)此中何業道。由何惡根得究竟。 
如先所説。非諸業道一(15)切皆由三根究竟。何根究竟何業道耶。 
. 
 
vadhavyāpādapāruṣyaniṣṭhā dveṣeṇa 
偈曰。殺生瞋(9)惡口。成就皆由瞋。 
頌(16)曰(17)殺麁語瞋恚　究竟皆由瞋
(18)盜邪行及貪　皆由貪究竟
(19)邪見癡究竟　許所餘由三 
. 
 
eṣāṃ prāṇātipātavyāpādapāruṣyāṇāṃ dveṣeṇa samāptiḥ |  parityāgaparuṣacittasaṃmukhībhāvāt | 
釋曰。殺生瞋恚惡口。必由(10)瞋得究竟。  捨心澁心現前。此三得成故。 
(20)論曰。惡業道中殺生麁語瞋恚業道由瞋究(21)竟。  要無所顧極麁惡心現在前時。此三成(22)故。 
.  . 
   
lobhataḥ |
parastrīgamanābhidhyā ’dattādānasamāpanam || 4.70 || 
偈曰。(11)邪婬貪欲盜。由貪故究竟。 
See the full verse quoted previously 
. 
 
lobhena kāmamithyācārābhidhyā ’dattādānānāṃ samāptiḥ | 
釋曰。由貪欲現前(12)故。邪婬貪欲偸盜得成就。 
諸不與取欲邪行貪。此三業道由貪究竟。(23)要有所顧極染汚心現在前時。此三成故。 
. 
 
mithyādṛṣṭestu mohena 
偈曰。邪見由無明。 
See the full verse quoted previously 
. 
 
adhimātrabhūto hi tāṃ niṣṭhāpayati | 
(13)釋曰。若人起最重品癡。能成就邪見。 
邪(24)見究竟要由愚癡。由上品癡現前成故。 
. 
 
śeṣāṇāṃ tribhir iṣyate | 
偈曰。許(14)所餘由三。 
See the full verse quoted previously 
. 
 
ke punaḥ śeṣāḥ | mṛṣāvādapaiśunyasaṃbhinnapralāpāḥ |  eṣāṃ tribhir api niṣṭhā lobhena dveṣeṇa mohena vā 
釋曰。何者爲餘。謂妄語兩舌無義(15)語。  此三由三惡根。隨一成就。或由貪或由瞋(16)或由癡。 
虚(25)誑離間雜穢語三許  一一由三根究竟。以(26)貪瞋等現在前時一一能令此三成故。 
.  . 
   
ya ete karmapathāś caturbhiḥ kāṇḍairuktāstrayastraya ekastrayaś ca eṣāṃ yathākramaṃ 
是業道約四節所説。謂三三一三。如(17)此次第應知。 
諸惡(27)業道何處起耶。 
. 
 
sattvabhogāvadhiṣṭhānaṃ nāmarūpaṃ ca nāma ca || 4.71 || 
偈曰。衆生受用依。名色及名聚。 
頌曰(28)有情具名色　名身等處起 
. 
 
sattvādhiṣṭhānā vadhādayaḥ | bhogādhiṣṭhānāṃ parastrīgamanādayaḥ |  nāmarūpādhiṣṭhāmithyādṛṣṭiḥ |  nāmakāyādhiṣṭhānā mṛṣāvādādayaḥ | 
(18)釋曰。殺等依止衆生起。邪婬等依止受用物(19)起。  邪見依止名色起。  妄語等依止名聚起。 
(29)論曰。如前所説四節業道。三三一三隨其(86b1)次第於有情等四處而生。謂殺等三有情處(2)起。偸盜等三衆具處起。  唯邪見一名色處起。  (3)虚誑語等三名身等處起。 
.  .  . 
     
yaḥ paraṃ maraṇānniyamayya samaṃ tena pūrvaṃ vā mriyate kimasya maulaḥ karmapatho bhavaty utāho na | 
若(20)人起定心。爲殺彼人。或與彼同時死。或在彼(21)前死。爲有根本業道不。 
有起加行定欲(4)殺他。而與所殺生倶死或前死亦得根本(5)業道罪耶。 
. 
 
samaṃ prāk ca mṛtasyāsti na maulaḥ 
偈曰。倶死及前死。無(22)根。 
頌曰(6)倶死及前死　無根依別故 
. 
 
ata evocyate “syāt prayogaṃ kuryāt phalaṃ ca paripūrayenna ca prāṇātipā tāvad yena spṛśyate |  āha |  syāt yathā_ api tadvyaparopavaḥ pūrvaṃ saha vā kālaṃ kuryād” iti kiṃ punas tatkāraṇam na hi vadhye jīvati hantuḥ prāṇātipā tāvad yenāsti yogo nāpi sahamṛtasya hantuḥ | 
釋曰。是故顯此問。若人行殺生事。果亦究(23)竟。不犯殺生罪。有如此義不    有。若能殺人。或(24)在前死。或同時死。若爾何因所殺人猶活未(25)死。殺者與殺生罪不相應。若殺者同時死亦(26)不相應。云何不相應。 
(7)論曰。若能殺者與所殺生倶時命終。或在(8)前死。彼定不得根本業道故。有問言。頗有(9)殺者起殺加行及令果滿而彼不爲殺罪(10)觸耶。  曰  有。云何。謂能殺者與所殺生倶死(11)前死。何縁如是。以所殺生其命猶存不可(12)令彼能殺生者成殺罪故。非能殺者其命(13)已終可得殺罪。 
.  .  . 
     
anyāśrayodayāt | 
偈曰。別依生。 
See the full verse quoted previously 
. 
 
thenāśrayeṇa tatprayogaḥ kṛtaḥ sa ucchinno ’nya evāśrayo nikāyasabhāgabhinna utpannaḥ |  tasya prayoktṛtvāt karmapathena yogo na yuktaḥ |  yat senāpātamṛgayāvaskandheṣu pareṣāṃ vadhārthaṃ bahavaḥ samagrāḥ patanty ekaś ca prāṇātipātaṃ karoti kastena samanvāgato bhavati | 
釋曰。由(27)此依止。於彼行殺事。此依止已斷滅。有別依(28)止生。異先聚同分。此依止不行殺事故。  是故(29)無與業道相應義。  復次若爲殺他故。集衆爲(242a1)軍。或掘坑或獵或偸破。多人聚集同爲此事。(2)於中一人若行殺生事。何人得殺生罪。 
別依生故。謂殺加行所依止(14)身今已斷滅。雖有別類身同分生。非罪依(15)止。此曾未起殺生加行。  成殺業道理不應(16)然。  若有多人集爲軍衆欲殺怨敵。或獵(17)獸等。於中隨有一殺生時。何人得成殺生(18)業道。 
.  .  . 
     
senādiṣvekakāryatvāt sarve kattṛvadanvitāḥ || 4.72 || 
偈曰。(3)軍等同事故。悉得如作者。 
頌曰(19)軍等若同事　皆成如作者 
. 
 
yathaiva hi karttā tathā sarve samanvāgatā bhavanty ekakāryatvāt |  arthato hi te ’yonyaṃ payoktāro bhavanti |  yas tarhi balān nīyate so ’pi samanvāgato bhavaty anyatra ya evaṃ niścitya yāyāt yāvaj jīvitahetor api prāṇinaṃ na haniṣyāmīti | 
釋曰。如作者犯罪。(4)如此一切人同犯一罪。共一事故。  若由義此(5)彼更互相殺。  若人由他勢力所逼引令入中。(6)是人亦與此罪相應。若人依此誓去。謂隨有(7)命爲救自命。我亦不殺。 
(20)論曰。於軍等中若隨有一作殺生事。如自(21)作者一切皆成殺生業道。由彼同許爲一(22)事故。  如爲一事展轉相教。故一殺生餘皆(23)得罪。  若有他力逼入此中。因即同心亦成(24)殺罪。唯除若有立誓自要救自命縁。亦不(25)行殺。雖由他力逼在此中。而無殺心故(26)無殺罪。 
.  .  . 
     
kiyatā punaḥ prāṇātipātaṃ svayaṃ kurvataḥ karmapatho bhavati kiyatā yāvanmithyādṛṣṭiḥ karmapathaḥ iti lakṣaṇaṃ vaktavyaṃ tad ucyate | 
唯除此人。若人自(8)作殺生事。此行幾量成業道。乃至邪見。成業(9)道此相應説。 
今次應辯成業道相。謂齊何量(27)名曰殺生。乃至齊何名爲邪見。且先分別(28)殺生相者。 
. 
 
prāṇātipātaḥ saṃcintya parasyābhrāntimāraṇam | 
偈曰。殺生有故意。他想不亂殺。 
頌曰(29)殺生由故思　他想不誤殺 
. 
 
yadi mārayiṣyāmy enam iti saṃjñāya paraṃ mārayati tam eva ca mārayati nānyaṃ bhramitvā |  iyatā prāṇātipāto bhavati |  yas tarhi saṃdigdho mārayati kimayaṃ prāṇī na prāṇīti sa evānyo veti so ’pyavaśyametaṃ niścayaṃ labdhvā tatra praharati |  yo ’stu so ’stviti kṛtamevānena tyāgacittaṃ bhavati |  kathaṃ kṣaṇikeṣu skandheṣu prāṇātipāto bhavati |  prāṇo nāma vāyuḥ kāyacittasaṃniśrito vartate | tamabhipātayati |  yathā pradīpaṃ nirodhayati ghaṇṭāsvanaṃ vā |  jīvitendriyaṃ vā prāṇāstannirodhayati |  yadyekasyāpi jīvitakṣaṇasyotpadyamānasyāntarāyaṃ karoti prāṇātipā tāvad yena spṛśyate nānyathā |  kasya tajjīvitaṃ yastadabhāvānmṛto bhavati |  kasyeti ṣaṣṭhīṃ pudgalavāde vicārayiṣyāmaḥ |  uktaṃ tu bhagavatā 
(10)釋曰。若人有故意。我必應殺彼。於彼有彼想。(11)＊唯殺彼不漫殺餘。  由此三義殺生成業道。  (12)若爾有人。心疑不決而殺生。謂此爲是衆生。(13)爲非衆生。爲是彼爲非彼。此人於殺已決方(14)殺。謂若是若非我必須殺。  此人已作捨心。若(15)殺生得殺生罪。  於刹那刹那滅五陰中。云何(16)斷波羅那。  此名有何義。以風爲義。此風依身(17)依心起。  若人斷此風。譬如風滅燈光手滅鈴(18)聲。斷此風亦爾。是名斷波羅那。  或以命根爲(19)義。  是一刹那命根。正欲生。若遮礙此。即犯殺(20)生罪。異此不犯。  此命屬何人。由命斷彼死。説(21)此命屬彼人。  何物爲彼。此義於破説我中當(22)共思量。  佛世尊説 
(86c1)論曰。要由先發欲殺故思於他有情他有(2)情想作殺加行不誤而殺。謂唯殺彼不漫(3)殺餘。  齊此名爲殺生業道。  有猶豫殺亦成(4)殺生。謂彼先於所欲殺境心懷猶豫爲生(5)非生。設復是生爲彼非彼。後起決志若是(6)若非我定當殺。  由心無顧。若殺有情亦成(7)業道。  於刹那滅蘊如何成殺生。  息風名生。(8)依身心轉。  若有令斷不更續生。如滅燈光(9)鈴聲名殺。  或復生者即是命根。  若有令斷(10)不續名殺。謂以惡心隔斷他命。乃至一念(11)應生不生。唯此非餘殺罪所觸。  此所斷命(12)爲屬於誰。謂命若無彼便死者。  既標第六(13)非我而誰。破我論中當廣思擇。  故薄伽梵所(14)説頌言 
.  .  .  .  .  .  .  .  .  .  .  . 
                       
“āyur uṣmā ’tha vijñānaṃ yadā kāyaṃ jahatyamī |
apaviddhastadā śete yathā kāṣṭhamacetana” || iti | 
(23)命根暖及識　若三棄捨身
(24)彼捨即永眠　如枯木無覺 
(15)壽煖及與識　三法捨身時
(16)所捨身僵仆　如木無思覺 
. 
 
tasmāt sendriyaḥ kāyo jīvatīty ucyate anindriyo mṛta iti |  abuddhipūrvād api prāṇivadhāt karturadharmo yathā ’gnisaṃyogāddāha iti nirgranthāḥ |  teṣāṃ paradāradarśane ’pyeṣa prasaṅgaḥ |  nirgranthaśiroluñcane ca kaṣṭatapodeśane ca śāstuḥ tadvisūcikāmaraṇe ca dāturvaidyānāṃ cāturapīḍane maraṇe ca mātṛgabhasthayoścānyonyaṃ duḥkhanimittatvāt |  vadhyasyāpi ca tatkriyāsaṃbandhādagnisvāśrayadāhavat |  kāryataścāprasaṅgastadasambandhāt |  pareṇāgnim sparśayatastenādāhavat |  acetanānāṃ ca kāṣṭhādīnāṃ gṛhapāte prāṇivadhāt pāpaprasaṅgo na vā dṛṣṭāntamātrāt siddhir iti |  uktaḥ prāṇātipātaḥ | 
(25)是故有命根身名活。無命根身名死。  尼乾陀(26)子説。若不以知爲先殺生。殺者亦得罪。譬如(27)不以知爲先觸火亦被燒。  於彼若遇見他婦及(28)觸。此義亦應然。  拔尼乾陀子髮。教彼修苦行。(29)彼腹脹死。施主應得罪。母及胎互爲困苦因(242b1)故。  犯罪人由與殺事相應故。如火燒自依。  (2)若人教他殺。不應得罪。  譬如教他觸火。由(3)教故自不被燒。  無意土木等亦應得罪。如屋(4)倒殺生故。又於犯死罪理。不應但由立譬得(5)成。  説殺生罪已。 
(17)故有根身名有命者。無根名死。其理決然。  (18)離繋者言。不思而殺亦得殺罪。猶如觸火(19)設不先思亦被燒害。  若爾汝等遇見他妻。(20)或誤觸身亦應有罪。  又善心者拔離繋髮。(21)或師慈心勸修苦行。或因施主宿食不消。(22)此等皆應獲苦他罪。又胎與母互爲苦(23)因。應母與胎有苦他罪。  又所殺者既與殺(24)合。亦應如火能燒自依。  不應但令能殺得(25)罪。又遣他殺殺罪應無。  如火不燒教觸(26)火者。  又諸木等應爲罪觸。如舍等崩亦害(27)生故。又非但喩立義可成。  已分別殺生。當(28)辯不與取。 
.  .  .  .  .  .  .  .  . 
                 
adattādānamanyasvasvīkriyā balacauryataḥ || 4.73 || 
偈曰。偸盜於他物。力闇取屬(6)己。 
頌曰(29)不與取他物　力竊取屬己 
. 
 
abhrāntyeti vartate |  yadi balād vā cauryeṇa vā parasvaṃ svīkaroti yatraiva ca balacauryābhiprāyeṇānyatra saṃjñāvibhramāt iyatā ’dattādānaṃ bhavati |  stūpādapaharato buddhād adattādānam |  sarvaṃ hi tadbhagavatā parinirvāṇakāle parigṛthītam iti |  yeṣāṃ samrakṣyam ity apare |  asvāmikaṃ ca nidhimuddharato viṣayasvāmikāt parivartakaṃ harataḥ kṛte karmaṇi sīmāprāptebhyaḥ akṛte sarvabuddhaśaikṣyebhyaḥ | 
釋曰。不亂言流。  若人由強力。或由闇竊取(7)他財物屬己。於他物中若有取意。由力由暗(8)除亂取。因此量成盜業道。  若盜藪抖波物。(9)從佛得罪。  何以故。一切供養物。於般涅槃時。(10)佛世尊悉已受。  有餘師説。若人能護此物。從(11)此人得罪。  若掘窖得無主物。從國主得罪。若(12)人偸迴轉物。若已作羯磨。從至不共住人得(13)罪。若未作羯磨。從一切佛弟子得罪。 
(87a1)論曰。前不誤等如其所應流至後門故不(2)重説。  謂要先發欲盜故思。於他物中起他(3)物想。或力或竊起盜加行。不誤而取令屬(4)己身。齊此名爲不與取罪。  若有盜取窣堵(5)波物。彼於如來得偸盜罪。  以佛臨欲入(6)涅槃時哀愍世間總受所施。  有餘師説。望(7)守護者。  若有掘取無主伏藏。於國主邊得(8)偸盜罪。若有盜取諸迴轉物。已作羯磨(9)於界内僧。若羯磨未成。普於佛弟子得偸(10)盜罪。餘例應思。已辯不與取。當辯欲邪行。 
.  .  .  .  .  . 
           
agamyagamanaṃ kāmamithyācāraś caturvidhaḥ | 
偈曰。行(14)非行邪婬。説此有四種。 
(11)頌曰(12)欲邪行四種　行所不應行 
. 
 
catuṣprakāramagamyagamanaṃ kāmamithyācāraḥ |  agamyāṃ gacchati paraparigṛhītāṃ vā mātaraṃ duhitaraṃ vā mātṛpitṛsaṃbandhinīṃ vā |  anaṅge vā gacchati svām api bhāryām apāne mukhe vā |  adeśe vā gacchati prakāśe caitye vihāre vā |  akāle vā gacchati | kaḥ punaḥ akālaḥ |  garbhiṇīṃ vā gacchati pāyayantīṃ vā saniyamāṃ vā |  yadi bharturanujñayā saniyamā bhavatīty eke | abhrāntyeti vartate |  yadi svasaṃjñī parastriyaṃ yāyāt na syāt karmapathaḥ |  yady anyaḥ parastrīsaṃjñayā ’nyām abhigacchet paradāraprayogād vastuparibhogāc ca syād ity eke |  anyatra prayogānna syāt prāṇāti pātavad ity apare |  bhikṣuṇīṃ gacchataḥ kasyāntikāt kāmamithyācāraḥ |  viṣayasvāminaḥ |  tasya hi tanna marṣaṇīyam | tasya_ api saniyamā svabhāryeva tu sā na gamyā |  kumārīṃ gacchato yasya nisṛṣṭā no cedyasya rakṣā ’ntato rājñaḥ | 
釋曰。四種行不應行(15)名邪婬。  一行不應行。謂他所攝。若母女父母(16)親。  二行不應行。謂非分。若自婦於下道及口。  (17)三行不應行。謂非處。若露處。支提處。修梵行(18)處。  四行不應行。謂非時。  若自婦有胎時。飮兒(19)時。受護時。  若由夫聽許故得護。此爲非時。餘(20)部説如此。不亂言流。  若往他婦所。作自婦想。(21)不成業道。  若作他婦想。往餘他婦所。餘師説。(22)由行於他婦及受用此類故成業道  別。處欲(23)作。於別處行故。無業道罪。譬如殺生。餘師(24)説如此。  若於比丘尼行此事。從何處得罪。  (25)從國主得罪。  何以故。此事非國主所忍許故。(26)若自婦有戒。尚不可行。何況比丘尼。  若於童(27)女行此事。於父母所許人得罪。若未許人。於(28)守護人得罪。乃至於王得罪。 
(13)論曰。總有四種行不應行。皆得名爲欲邪(14)行罪。  一於非境行不應行。謂行於他所攝(15)妻妾或母或父或父母親乃至或王所守護(16)境。  二於非道行不應行。謂於自妻口及餘(17)道。  三於非處行不應行。謂於寺中制多逈(18)處。  四於非時行不應行非時者何。  謂懷胎時(19)飮兒乳時受齋戒時。  設自妻妾亦犯邪行。(20)有説。若夫許受齋戒而有所犯方謂非時。(21)既不誤言亦流至此。  若於他婦謂是己妻。(22)或於己妻謂爲他婦。道非道等但有誤心(23)雖有所行而非業道。  若於此他婦作餘他(24)婦想行非梵行成業道耶。有説亦成。以於(25)他婦起婬加行及受用故。  有説不成。如殺(26)業道於此起加行於餘究竟故。  於苾芻尼(27)行非梵行。爲從何處得業道耶。  此從國(28)王  不忍許故。於自妻妾受齋戒時尚不應(29)行。況出家者。  若於童女行非梵行。爲從(87b1)何處得業道耶。若已許他於所許處。未許(2)他者於能護人。此及所餘皆於王得。已辯(3)欲邪行。當辯虚誑語。 
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anyathāsaṃjñino vākyam arthābhijñe mṛṣāvacaḥ || 4.74 || 
偈曰。別想説此(29)言。於解義妄語。 
頌曰(4)染異想發言　解義虚誑語 
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yadi yam arthaṃ bravīti tasminn anyathāsamjñī bhavati yaṃ cādhikṛtya bravīti sa tasya vākyasyārthābhijño bhavati tadvākyaṃ mṛṣāvādaḥ |  anabhijñe kiṃ syāt |  saṃbhinnapralāpaḥ syāt |  vākyam ity ucyate |  kadācicca bahavo varṇā vākyaṃ bhavant_iti katamaḥ tatra karmapathaḥ |  paścimaḥ sahāvijñaptyā yatra cārthābhijño bhavati | pūrve tu varṇāḥ prayogaḥ |  arthābhijña ity ucyate |  ki tāvad abhijñātārthe śrotari āhosvit abhijñātuṃ samarthe |  kiṃ cātaḥ |  yadyabhijñātārthe manovijñānaviṣayatvād vākyārthasya śrotravijñānena saha nirodhāc ca vāgvijñapteravijñaptir eva syāt karmapathaḥ |  athābhijñātuṃ samarthe |  evaṃ doṣo na bhavati |  kathaṃ cābhijñātuṃ samartho ’pyutpannabhāva utpanne śrotravijñāne |  yathā na doṣastathā ’stu | 
釋曰。是其所説義。於此義(242c1)中。起別異想説言。所依人若解此言義。此言(2)成妄語。若所依人不解此言義。  此言云何。  此(3)言則成無義語。  所説言者。  有時多文字成語。(4)於此語中何字成業道。  最後字共無教成業(5)道。或隨處。彼人已解義。前文字但是前分加(6)行。  説解義者。  爲得聞已解義爲得聞能解義。  (7)若爾何有。  若已解義。語義是意識境界故。言(8)語與耳識倶滅故。應但以無教爲業道。  若能(9)解義  則無此失。  云何成能解。解語人在於耳(10)識。此人爲能解。  如執無失可許。 
(5)論曰。於所説義異想發言。及所誑者解所(6)説義。染心不誤成虚誑語。若所誑者未解(7)言義  此言是何。  是雜穢語。  See the next record  既虚誑語是所發(8)言有多字成言。何時成業道。  與最後字(9)倶生表聲及無表業成此業道。或隨何時所(10)誑解義。表無表業成此業道。前字倶行皆此(11)加行。  所言解義定據何時。  爲據已聞正解(12)名解。爲據正聞能解名解。  若爾何失。  若(13)據已聞正解名解。言所詮義意識所知。語(14)表耳識倶時滅故。應此業道唯無表成。  若據(15)正聞能解名解。  雖無有失然未了知。  如何(16)正聞可名能解。善言義者無迷亂縁。耳識(17)已生名爲能解。  如無失者應取爲宗。 
.  .  .  .  .  .  .  .  .  .  .  .  .  . 
                           
ṣodaśa vyavahārāḥ sūtra uktāḥ |  “adṛṣṭe dṛṣṭavāditā aśrute ’mate ’vijñāte vijñātavāditā dṛṣṭe adṛṣṭavāditā yāvad vijñāte ’vijñātavāditā itīme ’nāryā aṣṭau vyavahārāḥ |  dṛṣṭe dṛṣṭavāditā yāvad vijñāte vijñātavāditā adṛṣṭ ’dṛṣṭavāditā yāvad avijñāte avijñātavāditā itīme āryā aṣṭau vyavahārāḥ |  tatraiṣāṃ dṛṣṭaśrutamatavijñātānāṃ kiṃ lakṣaṇam | 
如此於經中(11)説。言説有十六種。  不見説見。乃至不知説(12)知。見説不見。乃至知説不知。此八非聖言説。  (13)不見説不見。乃至不知説不知。已見説見。乃(14)至已知説知。此八是聖言説。  此中見聞覺知(15)相云何。 
經説(18)諸言略有十六。  謂於不見不聞不覺不知事(19)中言實見等或於所見所聞所覺所知事(20)中言不見等。如是八種名非聖言。  若於不(21)見乃至不知言不見等或於所見乃至所知(22)言實見等。如是八種名爲聖言。  何等名爲(23)所見等相。 
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cakṣuḥ śrotramanaścittair anubhūtaṃ tribhiś ca yat |
taddṛṣṭaśrutavijñātaṃ mataṃ coktaṃ yathākramam || 4.75 || 
偈曰。眼耳及意識所證并餘三。此名(16)見聞知。次第或説覺。 
頌曰(24)由眼耳意識　并餘三所證
(25)如次第名爲　所見聞知覺 
. 
 
yac cakṣurvijñānenānubhūtaṃ tad dṛṣṭam ity uktam | yac chrotravijñānena tac chrutam |  yanmano vijñānena tat vijñātam |  yat ghrāṇajihvākāyavijñānais tanmatam | kiṃ kāraṇam |  gandharasaspraṣṭavyānyavyākṛtatvānmṛtakalpāni | ata eteṣu matākhyeti vaibhāṣikāḥ |  kim atra jñāpakam | sūtraṃ yuktiś ca |  sūtraṃ tāvat “tatkiṃ manyase māhakīmātaḥ yāni tvayā cakṣuṣā rūpāṇi na dṛṣṭāni na dṛṣṭapūrvāṇi na paśyasi nāpi te evaṃ bhavati paśyeyam iti |  api nu te tannidānamutpannaśchando vā rāgo vā sneho vā yena vā ālayo vā nīyatiradhyavasānaṃ vā |  no bhadanta |  ye tvayā śrotreṇa śabdā na śrutā na śrutapūrvā vistareṇa yāvanmanasā dharmā na vijñātā vistareṇa yāvanno bhadanta |  atra ca te māhakīmātardṛṣṭe dṛṣṭamātraṃ bhaviṣyati śrute mate vijñāte vijñātapātram” ity uktam |  atastriṣu viṣayeṣu dṛṣṭaśrutavijñātaśabdāpadeśādgandhādiṣu matākhyā amyate |  ata evaṃ cāniṣyamāṇe dṛṣṭādibhāvabāhyatvāt gandhādiṣu vyavahāro na syād ity eṣā yuktiḥ |  sūtraṃ tāvajjñāpakamanyārthatvāt |  na hy atra sūtre bhagavān vyavahārānāṃ lakṣāṇaṃ śāsti sma |  kiṃ tarhi |  atra ca te ṣaḍvidhe viṣaye caturṣu vyavahāreṣu dṛṣṭādivyavahāramātraṃ bhaviṣyati na priyāpriyanimittādhyāropa ity ayam atra sūtrārtho dṛśyate |  kiṃ punar ḍṛṣṭaṃ kiṃ ca yāvad vijñātam | kecit tāvad āhuḥ |  “yat pañcabhir indriyaiḥ pratyakṣaṃ taddṛṣṭam |  yat parata āgamitaṃ tacchrutam |  yat svayaṃ yuktyanumānato rucitaṃ tanmatam |  yanmanaḥpratyakṣabhāvenādhiṣṭitaṃ pratyātmavedyaṃ tadvijñātam” iti |  ete ca pañca viṣayāḥ pratyekaṃ dṛṣṭā iti vā kṛtvā vyavahrilyante |  śrutā matā vijñātā iti vā |  ṣaṣṭho ’nyatra dṛṣṭāditi nāsti gandhādiṣu vyavahārābhāvaprasaṅgaḥ |  tasmād yuktiṃrapyeṣā yuktirna bhavati |  pūrvācāryā evam āhuḥ |  yad dṛṣṭaṃ yat pratyakṣīkṛtaṃ cakṣuṣā | śrutaṃ yac chrotreṇa parataścākharitam |  mataṃ yat svayaṃ cintitam | vijñātaṃ yat pratyātmapratisaṃveditamadhigataṃ cotpannam | 
釋曰。若眼識所證爲見。(17)耳識所證爲聞。  意識所證爲知。  鼻舌身識所(18)證爲覺。何以故。  香味觸本性無記故。譬如死(19)屍。是故縁彼識説爲覺。毘婆沙師説如此。  此(20)中以何爲證。有二種證。謂阿含及道理。  阿含(21)云。摩羅枳母。汝意云何。是色非汝眼昔所(22)曾見。非今正所見。非汝作心。我當應見。  汝爲(23)因此色得起欲起愛起喜起著起結起貪不。  (24)不爾。婆檀多。  是聲非汝耳昔所曾聞。乃至是(25)法非汝意昔所曾知。廣説乃至。不爾婆檀多。  (26)摩羅枳母。汝意云何。爲於此中於見＊唯有見(27)生。於聞＊唯有聞生。於覺＊唯有覺生。於知(28)＊唯有知生。於經中説如此。  既於三塵説見聞(29)知。故知於餘三塵同立覺名。  若不許如此。此(243a1)三在見等三外故。於香等應無言説。是名道(2)理。  此經非證。有別義故。  何以故。於此經中(3)非佛世尊欲判四言説相故。    説此言説何爲。(4)佛言摩羅枳母。於六境界中。及於見等四種(5)言説中。爲但見等言説起。爲更増足愛不愛(6)等因。於此説中見經義如此。  若爾何相爲見。(7)乃至何相爲知。有餘師説。  五根所證爲見。  從(8)他傳得爲聞。  是時所籌量。自意所許爲覺。  自(9)心所證爲知。  是五塵隨一所見故。因此義立(10)見言説。若事非自所證。但從他傳得説此名(11)聞。若事約五塵。由自思量所立。自所許故。説(12)此名覺。  See the previous record  第六塵異五故。但意識所證。説此名(13)知。是故於香等無無言説。  是故汝所立道理。(14)不成道理。  先舊諸師説如此。  眼根所證説名(15)見。從他傳得説名聞。  是自所思説名覺。對自(16)身所受所得説名知。 
(26)論曰。毘婆沙師作如是説。若境由眼識所(27)證名所見。若境由耳識所證名所聞。  若境(28)由意識所證名所知。  若境由鼻識舌識及(29)身識所證名所覺。所以然者。  香味觸三無(87c1)記性故如死無覺。故能證者偏立覺名。  何(2)證知然。由經理證。  言由經者。謂契經説。佛(3)告大母。汝意云何。諸所有色非汝眼見。非(4)汝曾見。非汝當見。非希求見。  汝爲因此起(5)欲起貪起親起愛起阿頼耶起尼延底起(6)耽著不。  不爾。大徳。  諸所有聲非汝耳聞。廣(7)説乃至諸所有法非汝意知。廣説乃至。不(8)爾。大徳。  復告大母。汝於此中應知所見。雖(9)有所見應知所聞所覺所知。唯有所聞所(10)覺所知。  此經既於色聲法境説爲所見所聞(11)所知。准此定於香等三境總合建立一所(12)覺名。  若不許然何名所覺。又香味觸在所(13)見等外。於彼三境應不起言説。是名爲(14)理。  此證不成。且經非證。經義別故。  非此(15)經中世尊爲欲決判見等四所言相。    然見(16)此經所説義者。謂佛勸彼於六境中。及於(17)見等四所言事。應知但有所見等言。不應(18)増益愛非愛相。  若爾何相名所見等。有餘(19)師説。  若是五根現所證境名爲所見。  若他傳(20)説名爲所聞。  若運自心以種種理。比度所(21)許名爲所覺。  若意現證名爲所知。  於五境(22)中一一容起見聞覺知四種言説。  See the previous record  於第六(23)境除見有三。由此覺名非無所目。香等(24)三境言説非無。  故彼理言亦爲無理。  先軌(25)範師作如是説。  眼所現見名爲所見。從他(26)傳聞名爲所聞。  自運己心諸所思構名爲(27)所覺。自内所受及自所證名爲所知。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                       
prasaṅgena śāstraṃ pravartayatām | yaḥ kāyenānyathātvaṃ prāpyetsyānmṛṣāvādaḥ |  syāt | ata evocyate | “syiānna kāyena parākrameta prāṇātipā tāvad yena ca spṛśyeta |  syād vācā parākrameta syānna vācā parākrameta mṛṣāvādāvadyena ca spṛśyeta |  syāt kāyena parākrameta syānna kāyena na vācā parākrakmeta ubhayāvadyena ca spṛśyeta |  syāt ṛśīṇāṃ manaḥpradoṣeṇa poṣadhanidarśanaṃ cātreti” |  yadyubhayathā ’pi na parākrameta na cāvijñaptikāstyavijñaptiḥ kāmāvacarī kathaṃ tayoḥ karmapathaḥ siddhyati |  kartavyo ’tra yatnaḥ | gato mṛṣāvādaḥ | 
勿廣論此。更釋此論。若(17)人由身顯義異。爲有妄語不。  有。是故阿毘達(18)磨藏説。爲有不由身行殺生事犯殺生罪不。  (19)有。若由言行。爲有不由言行妄語事犯妄語(20)罪不。  有。若由身行。爲有不由身口行此事(21)犯殺生妄語罪不。  有。如由仙人心忿責。此中(22)引布薩譬爲證。  若由身口不行。無欲界無教(23)不以有教爲先故。云何此無教成業道。  汝今(24)於中應作功用。説妄語已。 
且止(28)傍言應申正論。頗有由身表異想義不(29)由發語成虚誑語耶。  曰有。故論言。頗有(88a1)不動身殺生罪觸耶。  曰有。謂發語。頗有不(2)發語誑語罪觸耶。  曰有。謂動身。頗有不動(3)身不發語二罪所觸耶。  曰有。謂仙人意憤(4)及布灑他時。  若不動身亦不發語。欲無(5)無表離表而生。此二如何得成業道。  於如(6)是難應設劬勞。已辯虚誑語。當辯餘三(7)語。 
.  .  .  .  .  .  . 
             
paiśunyaṃ kliṣṭacittasya vacanaṃ parabhedane | 
偈曰。破語有染(25)心。所説壞他愛。 
頌曰(8)染心壞他語　説名離間語
(9)非愛麁惡語　諸染雜穢語
(10)餘説異三染　佞歌邪論等 
. 
 
yat kliṣṭacittasya pareṣāṃ bhedāya vacanamaprītaye tat paiśunyam |  arthabhijña iti vartate abhrāntyeti ca | 
釋曰。解義言無亂言流。若有(26)染汚心。爲壞他和合及相喜愛。是名破語。  See the previous record 
(11)論曰。若染汚心發壞他語。若他壞不壞倶(12)成離間語。  解義不誤流至此中。 
.  . 
   
pāruṣyam apriyaṃ 
偈(27)曰。惡語非他愛。 
See the full verse quoted previously 
. 
 
vacanat | kliṣṭacittasyeti vartate | arthābhijñe abhrāntyeti ca |  yat kliṣṭacittasya pareṣām apriyavacanamarthābhijñe tatraiva ca yat vivakṣitaṃ tat pāruṣyam | 
釋曰。有染汚心。解義不亂。(28)此三言流。  此三何義。若人有染汚心。於解義(29)人。是所欲説處。是所欲説語。即説是名惡語。 
若以染心(13)發非愛語毀呰於他名麁惡語。前染心語(14)流至此故。解義不誤亦與前同。  謂本期心(15)所欲罵者。解所説義業道方成。一切染(16)心所發諸語名雜穢語。所以者何。染所(17)發言皆雜穢語故。 
.  . 
   
sarvaṃ kliṣṭaṃ bhinna pralāpitā || 4.76 || 
(243b1)偈曰。諸染非應語。 
See the full verse quoted previously 
. 
 
vākyam ity adhikāro vartate | sarvaṃ kliṣṭaṃ vacanaṃ saṃbhinnapralāpaḥ |  saiva saṃbhinnapralāpitā |  tadyogena hi saṃbhinnapralāpī bhavati | 
釋曰。一切染汚言。與義不(2)相應故。名非應語。  亦名散語。  於義不相攝故。 
唯前語字流至此中。     
.  .  . 
     
ato ’nyat kliṣṭam ity anye 
(3)偈曰。餘説異三染。 
See the full verse quoted previously 
. 
 
ato mṛṣāvādādikādvākkarmaṇo yadanyat kliṣṭaṃ vacanaṃ tatsaṃbhinnapralāpa ity apare | 
釋曰。有餘師説。從妄語等(4)口業。若有染汚口業。異彼是名非應語。 
有(18)餘師説。異虚誑等前三種語所有一切染(19)心發言名雜穢語。 
. 
 
lapanāgītanāṭyavat |
kuśāstravac ca 
偈曰。(5)佞悲歌舞曲。邪論。 
See the full verse quoted previously 
. 
 
tadyathā bhikṣur mithyājīvī lapanāṃ karoti raktāś ca kecit gāyanti nāṭacye ca naṭāḥ pareṣāṃ rañjanārthaṃ pralapanti |  kukśāstrāṇi ca taddṛṣṭayo ’pi gadanti |  evaṃ paridevasaṃgaṇikādikam api yadanyanmṛṣāvādādibhyaḥ kliṣṭaṃ vākkarma tatsaṃbhinnapralāpaḥ |  kathaṃ cakravartikāle gītaṃ cāsti na ca saṃbhinnapralāpaḥ |  naiṣkramyopasaṃhitāni hi tadānīṃ giyante sma na grāmyarasopasaṃhitāni |  tadāpyāvāhavivāhadyabhilāpasadbhāvādasti saṃbhinnapralāpo na karmapatha ity apare | 
釋曰。譬如邪命比丘。爲(6)得利養作諂佞言。復有人爲別離憂所逼作(7)悲思言。復有人由欲染心故歌。復有舞兒。於(8)舞時爲染汚他作諸詞曲。  復有人執邪論。起(9)見弘説此論乃至俗話等言。  異妄語等三。所(10)有染汚言。皆名非應語。  轉輪王時有歌。云何(11)非非應語。  是時彼人所歌。一切與出離義相(12)應。不與邪味相應。  是時有求婦迎婦等語。雖(13)是非應語而非業道。餘師説如此。 
此謂佞歌及邪論等。佞(20)謂諂佞。如有苾芻邪命居懷發諂佞語。(21)歌謂歌詠。如世有人以染汚心諷吟相(22)調。及倡妓者爲悦他情以染汚心作諸(23)詞曲。  言邪論者。謂廣辯説諸不正見所執(24)言詞。等謂染心所發悲嘆。及諸世俗戲論言(25)詞。  但異前三染心所發一切皆是雜穢語收。  (26)輪王現時亦有歌詠。如何不是雜穢語收。  (27)由彼語從出離心發能引出離非預染(28)心。  有餘師言。爾時亦有成嫁娶等所發染言。(29)由過輕故不成業道。已辯三語。當辯意(88b1)三。 
.  .  .  .  .  . 
           
abhidhyā tu parasvaviṣamaspṛhā || 4.77 || 
偈曰。貪欲(14)者。他財不平欲。 
頌曰(2)惡欲他財貪　憎有情瞋恚
(3)撥善惡等見　名邪見業道 
. 
 
aho vata yat pareṣāṃ tanmama syād iti parasvebhyo yā viṣameṇānyāyena spṛhā svīkaranecchā balādvā copāyādvā sā ’bhidhyā karmapathaḥ |  sarvaiva kāmāvacarī tṛṣṇābhidhyetyapare |  tathā hi nivaraṇādhikāre kāmacchandamadhikṛtyoktaṃ sūtre “so ’bhidhyāṃ loke prahāye” tyevamādi |  yady api sarvābhidhyā natu sarvā karmapatha audārikaduṣcaritasaṃgrahādity apare |  247,16-247,17 mā bhūccakravartināmapyuttarakauravānāṃ pābhidhyā karmapatha iti | 
釋曰。於他財物非道理非平(15)等求得。爲屬自己作是意願。如此等物皆悉(16)屬我。或由力或由闇。此貪欲名業道。  有餘(17)師説。一切欲界愛欲。皆是貪欲業道。  何以故。(18)於五蓋經。依愛欲有如此言。此人捨於世間(19)貪欲蓋。  若一切愛皆是貪欲。非一切悉是業(20)道。由攝重品惡故。  勿一切轉輪王及北鳩婁(21)人有貪欲業道。餘師説如此。 
(4)論曰。於他財物惡欲名貪。謂於他財非理(5)起欲。如何令彼屬我非他。起力竊心耽(6)求他物。如是惡欲名貪業道。  有餘師言。諸(7)欲界愛皆貪業道。  所以者何。五蓋經中依貪(8)欲蓋佛説應斷此世間貪。故知貪名總説(9)欲愛。  有説。欲愛雖盡名貪。而不可説皆(10)成業道。此惡行中攝麁品故。  勿輪王世及(11)北倶盧所起欲貪成貪業道。 
.  .  .  .  . 
         
vyāpādaḥ sattvavidveṣaḥ 
偈曰。瞋恚捨衆(22)生。 
See the full verse quoted previously 
. 
 
sattveṣu vidveṣo vyāpādaḥ parapīḍākārapravṛttaḥ | 
釋曰。縁衆生過失。起害捨心。於損傷他事(23)中。心強疾故成業道。 
於有情類憎恚(12)名瞋。謂於他有情欲爲傷害事。如是憎恚(13)名瞋業道。 
. 
 
nāsti dṛṣṭiḥ śubhāśubhe |
mithyādṛṣṭiḥ 
偈曰。於善惡無見。邪(24)見。 
See the full verse quoted previously 
. 
 
śubhe cāśubhe ca karmaṇi yā nāstīti dṛṣṭiḥ sā mithyādṛṣṭiḥ |  tadyathā “nāsti dattaṃ nāstīṣṭaṃ nāsti hutaṃ nāsti sucaritaṃ nāsti duścaritam ity evamādi yāvan na santi loke ’hanta” iti |  saiṣā sākalyena karmaphalāryāpavādikā mithyādṛṣṭirbhavati |  ādimātraṃ tu śloke darśitam | evaṃlakṣaṇā ete daśa karmapathāḥ |  karmapathā iti ko ’rthaḥ | 
釋曰。於善惡二業撥云無業。是名邪見。  如(25)經言。無施無供養無嗅多無善行無惡行。於(26)世間無沙門婆羅門是阿羅漢。  此邪見具足。(27)謂撥業撥果撥聖人。  於經中有多種文句。此(28)偈但顯重。是十業道體相。  如此業道是何義。 
於善惡等惡見撥無。此見名爲(14)邪見業道。  如經説。無施與無愛樂無祠(15)祀無妙行無惡行。無妙惡行業果異熟。無(16)此世間無彼世間。無母無父。無化生有(17)情世間無沙門。或婆羅門是阿羅漢。  彼經(18)具顯謗業謗果謗聖邪見。  此頌擧初等言攝(19)後(20)説一切有部倶舍論卷第十六(21)(22)(23)(24)阿毘達磨倶舍論卷第十七(25)　　尊者世親造(26)　三藏法師玄奘奉　　詔譯　(27)　　分別業品第四之五(28)如是已辯十業道相。  依何義名業道。 
.  .  .  .  . 
         
trayo hy atra panthānaḥ sapta karma ca || 4.78 || 
(29)偈曰。此後三。＊唯道七業道。 
頌曰(29)此中三唯道　七業亦道故 
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abhidhyādayo hi trayaḥ karmaṇaḥ panthāna iti karmapathāḥ |  tatsaṃprayogiṇī hi cetanā teṣāṃ vāhena vahati teṣāṃ gatyā gacchati |  tadvaśena tathābhisaṃskaraṇāt |  sapta tu prāṇātipātādayaḥ karma ca kāyavākkarmatvāt karmaṇaś ca panthāna iti karmapathāstatsamutthānacetanāyāstānadhiṣṭhāya pravṛtteriti |  karmapathāś cakarma ca karmapathāśceti karmapathāḥ |  asarūpāṇām apy ekaśeṣasiddheḥ |  evam anabhidhyādayaḥ prāṇātipātaviratyādayaś ca jñeyāḥ |  prayogapṛṣṭāni karmāṇi karmapathāḥ yasmāt tadarthaṃ tanmūlikā ca teṣāṃ pravṛttiḥ |  yathaudārikaṃ ca grahaṇād ity uktaṃ prāk |  yeṣāṃ cotkarṣāpakarṣeṇādhyātmikabāhyānāṃ bhāvānām utkarṣāpakarṣau loke bhavataḥ |  ye tarhi dārṣṭāntikā abhidhyādīneva manaskarmecchanti teṣāṃ te kathaṃ karmapathāḥ |  ta eva hi praṣṭavyāḥ |  api tu śakyaṃ vaktuṃ karma ca te panthānaś ca sugatidurgatīnām iti karmapathāḥ |  itaretarāvāhanādvā |  ya ete daśākuśalāḥ karmapathāḥ sarve ete kuśalānāṃ karmaṇāṃ samudācāravirodhinaḥ | 
釋曰。貪欲等三(243c1)是業家道。故説業道。  發起故意依彼起故。  See the previous record  前(2)七亦業亦道。能顯本意故。  是彼種類故。是故(3)名業。業道如前。  See the previous record  無貪等及離殺生等。應知亦(4)如此。  前後二分云何非業道。由彼生爲成此(5)及依止。此爲根本故。  如麁攝爲業道故。此如(6)前説。  復次由彼増減。於世間一切内外物。勝(7)劣顯現故。立彼爲業道。  若爾譬喩部師執但(8)貪愛等是意業。此三於彼云何成業道。  汝應(9)問彼師。  此亦可答。彼是業亦是惡趣道故。彼(10)名業道。  復次更互相乘故。皆名業道。  是所説(11)十惡業道。此一切與善法行相違故。故説名(12)惡。 
(88c1)論曰。十業道中後三唯道。業之道故立業道(2)名。  彼相應思説名爲業。彼轉故轉。彼行故(3)行。  如彼勢力而造作故。  前七是業。身語業(4)故。亦業之道。思所遊故。由能等起身語(5)業思託身語業爲境轉故。  業業之道立(6)業道名。故於此中言業道者。具顯業道(7)業業道義。  雖不同類而一爲餘。於世典(8)中倶極成故。  離殺等七無貪等三立業道(9)名類此應釋。  此加行後起何縁非業道。爲(10)此依此彼方轉故。  又前説此攝麁品故。  又(11)若由此有減有増令内外物有増有減立(12)爲業道。異此不然。  譬喩論師執貪瞋等即(13)是意業。依何義釋彼名業道。  應問彼師。  (14)然亦可言。彼是意業惡趣道故立業道名。  (15)或互相乘皆名業道。  如是所説十業道。皆(16)與善法現起相違。諸斷善根由何業道。斷(17)續善相差別云何。 
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mūlacchedas tv asaddṛṣṭyā 
偈曰。斷根由邪見。 
頌曰(18)唯邪見斷善　所斷欲生得
(19)撥因果一切　漸斷二倶捨
(20)人三洲男女　見行斷非得
(21)續善疑有見　頓現除逆者 
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kuśalamūlacchedastu mithyādṛṣṭyā bhavaty adhimātraparipūrṇayā |  yat tarhi śāstra uktaṃ “katamāny adhimātrāṇyakuśalamūlāni |  yair akuśalamūlaiḥ kuśalamūlāni samucchinatti kāmavairāgyaṃ cānuprāpnuvan yāni tatprathamata upalikhatīti” |  akuśalamūlādhyāhṛtatvāt mithyādṛṣṭesteṣv eva tatkarmāpadeśa eṣa kriyate tadyathāgnir eva grāmaṃ dahani caurāstu tasyādhyāhārakā iti caurairgrāmo dagdha ity ucyate | 
釋曰。於十惡中由何惡(13)斷善根。由最上上品圓滿邪見。  若爾於阿毘(14)達磨藏中云何説言。何者最上上品惡根。  是(15)彼能斷滅善根。若人正至離欲欲界位。最初(16)所除。  由邪見爲惡根所引起故。於惡根中立(17)邪見事。譬如火能燒國土。劫能引火令起故。(18)説國土爲劫所燒。 
(22)論曰。惡業道中唯有上品圓滿邪見能斷善(23)根。  若爾何縁本論中説云何上品諸不善根。  (24)謂諸不善根能斷善根者。或離欲位最初所(25)除。  由不善根能引邪見。故邪見事推在彼根。(26)如火燒村火由賊起故世間説彼賊燒村。 
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katam eṣāṃ kuśalamūlānāṃ samucchedo bhavati | 
何者是所滅善根。 
(27)何等善根爲此所斷。 
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kāmāptotpattilābhinām | 
偈曰。欲(19)界生得善。 
See the full veres quoted previously 
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kāmāvacarāṇi kuśalamūlāni samuchidyante |  rūpārūpyāvacarair asamanvāgatatvāt |  prajñaptibhāṣyaṃ tarhi kathaṃ nīyate |  “iyatā ’nena pudgalena traidhātukāni kuśalamūlāni samucchinnāni bhavantīti” |  tatprāptidūrīkaraṇam abhisaṃdhāyaitad uktam |  saṃtatestadabhājanatvāpādanāt |  upapattipratilābhikāny eva ca samucchidyante |  prāyogikebhyaḥ pūrvaṃ parihīṇatvāt |  kimālambanayā mithyādṛṣṭyā samucchidyante 
釋曰。＊唯欲界中善根被斷。  與色(20)無色界善根不相應故。  若爾假名分別論云(21)何。將彼論云。  ＊唯由此量。是人已斷三界善(22)根。  上界善根至得。依最遠相離義故説此言。  (23)由令相續非彼器故。  ＊唯生得善根被斷滅。  是(24)一切加行得善已退失故。  此邪見能斷善根。(25)縁何境界。 
謂唯欲界生得善根。  色(28)無色善先不成故。  施設足論當云何通。如(29)彼論言。  唯由此量是人已斷三界善根。  依(89a1)上善根得更遠説。  令此相續非彼器故。  何(2)縁唯斷生得善根。  加行善根先已退故。  縁何(3)邪見能斷善根。 
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phalahetvapavādinyā 
偈曰。謂撥無因果。 
See the full verse quoted previously 
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yā ca hetum apavadate nāsti sucaritaṃ nāsti duścaritam iti yā ca phalaṃ nāsti sucaritaduścaritānāṃ karmaṇāṃ phalavipāka iti |  ānantaryavimuktimārgasthānīye ete ity apare |  sāsravālambanayaiva nānāsravālambanayā sabhāgadhātvālambanayaiva ca na visabhāgadhātvālambanayā |  saṃprayogamātrānuśāyitvena durbalatvād ity eke |  evaṃ tu varṇayanti | 
釋曰。此邪見若(26)能撥因。謂無善惡行。若撥果謂無善惡行業(27)所有果報。  此二邪見。似次第道及解脱道。餘(28)部師説。  如此縁有流爲境。不縁無流。縁同分(29)界不縁非同分界。  ＊唯由相應隨眠故。故彼力(244a1)弱。  See the record after the following verse 
謂定撥無因果邪見。撥無(4)因者。謂定撥無妙行惡行。撥無果者。謂定(5)撥無彼果異熟。  有餘師説。此二邪見猶如無(6)間解脱道別。有餘師説。  斷善邪見唯縁有漏。(7)非無漏縁。唯自界縁不縁他界。  由彼唯作(8)相應隨眠。境不隨増。勢力劣故。如是説者(9)通一切縁。隨因亦増。有強力故。  有餘師説。 
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sarvathā 
偈曰。一切次。 
See the full verse quoted previously 
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navaprakārāṇy api kuśalamūlāni sakṛt samucchidyante | darśanaprahātavyavad ity eke |  evaṃ tu varṇayanti | 
釋曰。諸師分別説。如此一(2)切邪見。九品善根一時能斷。譬如見諦滅惑。  (3)復有餘師説。 
(10)九品善根由一刹那邪見頓斷。如見道斷(11)見所斷惑。  如是説者 
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kramaśaḥ 
次第斷。 
See the full verse quoted previously 
. 
 
navaprakārayā mithyādṛṣṭyā navaprakārāṇi kuśalamūlāni samucchidyante |  bhāvanā heyakleśavat yāvad adhimātrādhimātrayā mṛdumṛdūnīti |  evam ayaṃ granthaḥ pālito bhavati |  “katamāny aṇusahagatāni kuśalamūlāni | āha |  yair akuśalamūlaiḥ kuśalāni samucchinnāni sarvapaścāt vijahāti yaiḥ vikīrṇaiḥ samucchinna kuśalamūla iti saṃkhyāṃ gacchatīti” |  asya tarhi granthasya ko nayaḥ |  “katamāny adhiṃmātrādhimātrāṇy akuśalamūlāni |  yair akukśalamūlaiḥ kuśalamūlāni samucchinattīti” |  samāptim etat saṃdhāyoktam | tainiravaśeṣacchedāt |  eko ’pi hi prakāras teṣām asamucchinnaḥ sarveṣāṃ punar utpattau hetuḥ syād iti |  darśanamārgavadabhyutthānena cchinattīty eke |  evaṃ tu varṇayantyubhayatheti |  pūrvaṃ saṃvaraṃ vijahāti paścāt kuśalamūlāni samucchinattīty eke |  evaṃ tu varṇayanti |  yasya cittasya phalasaṃvaras tat tyāgāt tasya tyāga iti |  atha kuśalamūlāni samucchidyante 
由九品邪見。九品善根(4)被斷。  譬如修道滅惑。乃至最上上品邪見。斷(5)最下下品善根。  若執如此。毘婆沙伽蘭他。則(6)被守護。伽蘭他言。  何者善根最細恒隨。  是斷(7)善根人。最後所斷。由彼斷滅。此人得斷善根(8)名。  若爾此伽蘭他義云何。將伽蘭他言。  何者(9)最上上品惡根。  若是惡根能除滅善根。名最(10)上上品。  約圓滿事故説此言。何以故。由此滅(11)無餘故。  無一品類在不被斷。爲彼作生因。  如(12)見諦道中間不出觀。斷善根亦爾。  復有餘師(13)説。此事有二種。  復有餘師説。先斷除護類善(14)根。後斷自性善根。  復有餘師説。  若護是心果。(15)由捨此心。護亦被捨。  於何處善根可斷滅。 
漸斷善根。謂九品善根(12)由九品邪見逆順相對漸次而斷。  如修道(13)斷修所斷惑。即下下邪見。能斷上上善根。(14)乃至下下善根。上上邪見所斷。  若作是説(15)符本論文。如本論言。  云何名微倶行善根。  (16)謂斷善根時最後所捨者。由捨彼故名斷(17)善根。  若爾彼文何理復説  云何上品諸不善(18)根。  謂諸不善根能斷善根者。  彼依究竟密(19)説此言。由此善根斷無餘故。  謂若猶有一(20)品善根。餘品善根因斯可起。  未可説彼名(21)斷善根。斷究竟時方名斷善。故唯説上品(22)名能斷善根。有餘師言。斷九品善終無中(23)出如見道中。  如是説者通出不出。  有餘師(24)説先捨律儀後斷善根。未易捨故。  如是説(25)者  若彼律儀是此品心所等起果。此品心斷(26)捨彼律儀。以果與因品類同故。  爲在何處(27)能斷善根。 
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nṛṣu || 4.79 || 
偈(16)曰。人道。 
See the full verse quoted previously 
. 
 
manuṣyeṣv eva nāpāyeṣu | kliṣṭākliṣṭayoḥ prajñayor adṛḍhatvāt |  na deveṣu karmaphala pratyakṣatvāt |  triṣu dvīpeṣu nottarakurau | apāpāśayatvāt jambūdvīpa evetyapare |  teṣām ayaṃ grantho virudhyate | “jāmbūdvīpakaḥ sarvālpairaṣṭābhir indriyaiḥ samanvāgataḥ |  evaṃ pūrvavidehako godānīyaka” iti | tāni punaḥ 
釋曰。於人道中。非惡道有。染無染(17)智不堅牢故。  於天道證見業果報故。  於三洲(18)非北鳩婁。彼本來無惡意故。餘師説。＊唯剡(19)浮洲人。  若執如此。與伽蘭他相違。伽蘭他云。(20)剡浮洲人。若與最少根相應。＊唯與八根相(21)應。  東毘提訶西瞿耶尼亦爾。此善根 
人趣三洲非在惡趣。亦非天趣。(28)所以者何。以惡趣中染不染慧不堅牢故。  (29)以天趣中現見善惡諸業果故。  言三洲者。(89b1)除北倶盧。彼無極惡阿世耶故。有餘師説。(2)唯贍部洲。  若爾便違本論所説。如本論説。贍(3)部洲人極少成八根。  東西洲亦爾。 
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chinatti strī pumān 
偈曰。能(22)斷＊唯男女。 
See the full verse quoted previously 
. 
 
stri ca samucchinatti puruṣaś ca mandacchandavīryaprajñatvāt na strītyapare  ayaṃ grantho virudhyeta  “yaḥ strīndriyeṇa samanvāgato niyatamasāvaṣṭābhir indriyaiḥ samanvāgata” iti  teṣām api tṛṣṇācarito na samucchinatti  calāśayatvāt  kas tarhi 
釋曰。若斷善根。＊唯男女能斷。餘(23)師説。智根精進根昧鈍故。女人不斷。  若爾此(24)執與伽蘭他則相違。伽蘭他云。  若人與女根(25)相應。此人必定與八根相應。  於男女中貪愛(26)行。不能斷善根。  意地動弱故。  若爾何行人能(27)斷。 
如是斷善(4)依何類身。唯男女身。志意定故。有餘師説。(5)亦非女身。欲勤慧等皆昧鈍故。  若爾便違本(6)論所説。如本論説。  若成女根定成八根。  男(7)根亦爾。  See the previous record  爲何行者能斷善根。 
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dṛṣṭicaritaḥ 
偈曰。見行。 
See the full verse quoted previously 
. 
 
dṛḍhagūḍhapāpāśayatvāt ata eva na śaṇḍādayas tṛṣṇācarite pakṣyatvāt  āpāyikavac ca  kiṃsvabhāvaḥ kuśalamūlasamucchedaḥ 
釋曰。此人惡意甚深堅牢故。(28)是故黄門等不能斷。是貪愛行部類故。  猶如(29)惡道。  此斷善根體相云何。 
唯見行人非(8)愛行者。諸愛行者惡阿世耶極躁動故。諸(9)見行者惡阿世耶極堅深故。由斯理趣非(10)扇搋等能斷善根。愛行類故。  又此類人如(11)惡趣故。  此善根斷其體是何。 
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so ’samanvayaḥ 
偈曰。此非得。 
See the full verse quoted previously 
. 
 
yadā hi kuśalamūlānāṃ prāptir na punar utpadyate aprāptir apy utpadyate |  tasminn asamanvāgama utpanne samucchinnāni kuśalamūlāny ucyante |  teṣāṃ samucchinnānāṃ kathaṃ punaḥ pratisaṃdhiḥ 
釋(244b1)曰。是時善根至得斷不更生。非至得生。  於非(2)至得生時。説善根已斷。  此善根已斷。云何更(3)相續。 
善斷應知非得(12)爲體。以斷善位善得不生。非得續生  替善(13)根得非得生位名斷善根。故斷善根非得爲(14)體。  善根斷已由何復續。 
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saṃdhiḥ kāṅkṣāsti dṛṣṭibhyāṃ | 
偈曰。接善疑有見。 
See the full verse quoted previously 
. 
 
yadā ’sya hetuphale vicikitsā cotpadyate | aṣṭidṛṣṭir vā samyak dṛṣṭir ity arthaḥ |  tadā punaḥ tatprāptisamutpādāt pratisaṃdhitāni kuśalamūlāny ucyante |  navaprakārāṇāṃ yugapat pratisaṃdhānaṃ krameṇa tu saṃmukhībhāva ārogyabalalābhavat |  sa punas teṣāṃ pratisaṃdhiḥ 
釋曰。此人於因果中(4)若生疑心。或生有見。此名正見。  是時正見至(5)得更起故。説接善根  昔時九品已斷。今一時(6)相接。由次第現前。譬如得無病及力。  是彼人(7)接善根。 
由疑有見。謂因果(15)中有時生疑。此或應有。或生正見定有非(16)無。  爾時善根得還續起。善得起故名續善(17)根。  有餘師言。九品漸續。如是説者頓續善(18)根。然後後時漸漸現起。如頓除病氣力漸(19)増。  於現身中能續善不。 
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nehānantaryakāriṇaḥ || 4.80 || 
偈曰。今非作無間。 
See the full verse quoted previously 
. 
 
anyasyaiveha syād ānantaryakāriṇas tu neha syāt |  tam eva saṃdhāyoktam “abhavyo ’yaṃ pudgalo dṛṣṭa eva dharme kuśalamūlāni pratisaṃdhātuṃ niyatamayaṃ navakebhyaścyavamāno vā upapadyamāno vā kuśalamūlāni pratisaṃdhāsyati” iti |  upapadyamāno ’ntarābhavasthaścyavamānaścyutyabhimukhas tatra punar yo hetubalena samucchinatti sa cyavamānaḥ pratisaṃdadhāti yaḥ pratyayabalena sa upapadyamānaḥ |  evaṃ yaḥ svabalena parabalena |  punar āha |  ya āśayavipannaḥ samucchinatti sa dṛṣṭe dharme pratisaṃdadhāti |  ya āśayaprayogavipannaḥ sa bhedāt kāyasyeti |  evaṃ yo dṛṣṭivipanno dṛṣṭi śīlavipanna iti |  syāt samucchinna kuśalamūlo na mithyātvaniyata iti |  catuṣkoṭikam | prathamā koṭiḥ pūraṇādayaḥ | dvitīyā ’jātaśatruḥ | tṛtīyā devadattaḥ |  caturthyetānākārān sthāpayitvā |  kuśalamūlasamucchedikāyā mithyādṛṣṭeravīcau vipākaḥ |  ānantaryakāriṇāṃ tu tatra vā ’nyatra vā narake | 
釋曰。餘斷善根(8)人。於今生有接善根義。若作無間業人。今生(9)無接善根義。  依此人故經中説。此人不應今(10)生得接善根。此人或從地獄。正退正生。是時(11)應接善根。  正生謂住中陰。正退謂將死。此中(12)若由因力斷善根。是退時接善根。若由縁力(13)斷善根。是正生時接善根。  由自力由他力亦(14)爾。  復次  若人由自意壞斷善根。此人於現世(15)得接善根。  若人由自意壞。及他教壞斷善根。(16)此人於捨身後得接善根。  若人由見壞。由見(17)戒壞亦爾。  有斷善根不墮邪定聚。  此義有四(18)句。第一句者。如富樓那等。第二句者。如未生(19)怨王等。第三句者。如提婆達多等。  第四句者。(20)除前三句(21)阿毘達磨倶舍＊釋論卷第十二(22)(23)(24)(25)阿毘達磨倶舍釋論卷第十三(26)　　＊婆藪盤豆造(27)　陳＊天竺三藏眞諦譯　(28)　　＊中分別業品之四(29)  由分別安立業道。   
亦有能續除造逆(20)人。  經依彼人作如是説。彼定於現法不(21)能續善根。彼人定從地獄將歿。或即於彼(22)將受生時能續善根。非餘位故。  言將生(23)位。謂中有中。將歿時言。謂彼將死。若由因(24)力彼斷善根將死時續。若由縁力彼斷善(25)根將生時續。  由自他力應知亦爾。  又  意樂(26)壞非加行壞斷善根者。是人現世能續善根。  (27)若意樂壞加行亦壞斷善根者。要身壞後方(28)續善根。  見壞戒不壞見壞戒亦壞斷善根者(29)應知亦爾。  有斷善根非墮邪定。  應作四句。(89c1)第一句者。謂布剌拏等。第二句者。謂未生(2)怨等。第三句者。謂天授等。  第四句者謂除(3)前相。  已乘義便辯斷善根。   
.  .  .  .  .  .  .  .  .  .  .  .  . 
                         
karmapathaprasaṅga evāyaṃ vartate |  tatra vaktavyaṃ katibhiḥ karmapathaiḥ saha cetanā yugapadutpannā vartata iti | 
  此中是義應説。幾種業道(244c1)故意。與彼相應倶起。 
  今應復明本業(4)道義。所説善惡二業道中。有幾並生與思(5)倶轉。 
.  . 
   
yugapad yāvad aṣṭābhir aśubhaiḥ saha vartate |
cetanā 
偈曰。故意倶乃至。與八(2)惡業道。 
頌曰(6)業道思倶轉　不善一至八
(7)善總開至十　別遮一八五 
. 
 
ekena tāvat saha vartate |  vinā ’nyenābhidhyādisaṃmukhībhāve akliṣṭacetaso vā tatprayogeṇa rūpiṇāmanyatamaniṣṭhāgamane |  dvabhyāṃ saha vartate |  vyāpannacittasya prāṇivadhe abhidhyāviṣṭasya vā ’dattādāne kāmamithyācāre saṃbhinnapralāpe vā |  tribhiḥ saha vartate | vyāpannacittasya parakīya prāṇimāraṇāpaharaṇe yugapat |  na tarhīdānīmadattādānasya lobhenaiva niṣṭā sidhyati |  ananyacittasya tatsamāptau sa niyamo jñeyaḥ |  abhidhyādyāviṣṭasya ca tatprayogeṇa rūpidvayaniṣṭhāgamane tribhir eva |  caturbhiḥ saha vartate |  bhedābhiprāyasyānṛta vacane paruṣavacane vā |  tatra himānasa eko bhavati vācikāstrayaḥ |  abhidhyādigatasya vā tatprayogeṇā nyarūpitraya niṣṭhāgamane |  evaṃ paṇcaṣaṭsaptabhir yo jayitavyā |  aṣṭābhiḥ saha vartate |  ṣaṭsu prayoggaṃ kṛtvā svayaṃ kāmabhithyācāraṃ kurvataḥ samaṃ niṣṭhāgamane |  evaṃ tāvad akuśalaiḥ | 
釋曰。有時故意。與一惡業道倶起。  離(3)餘業道。若貪欲等起現前。若人無染汚心。由(4)先教他作有色業道。隨一成就時。  與二倶起(5)者。  若人起瞋恚心殺生時。或貪欲所染心行。(6)盜及邪婬時。或説非應語。  與三倶起者。若人(7)起瞋恚心。於他衆生倶時殺盜。  若爾是時偸(8)盜不由貪欲成就。  若人心不異成就業道時。(9)應知前決義。  若人貪欲等所染。由教他有色(10)二業道成就時。如此等與三  與四倶起者。  若(11)人有欲破他和合意。説妄語惡語。  此中意業(12)道隨一。口業道有三。  有時貪欲等所染。由教(13)他別三成就時。  餘五六七應知。合如此義。  與(14)八倶起者。  於六教他。自行邪婬。若彼共一時(15)倶成。  由惡業道義極於此 
(8)論曰。於諸業道思倶轉中。且不善與思從(9)一唯至八。一倶轉者。  謂離所餘貪等三中(10)隨一現起。若先加行造惡色業不染心時隨(11)一究竟。  二倶轉者。  謂瞋心時究竟殺業。若起(12)貪位成不與取或欲邪行或雜穢語。  三倶(13)轉者。謂以瞋心於屬他生倶時殺盜。  若爾(14)所説偸盜業道由貪究竟理應不成。  依不(15)異心所作究竟故作如是決判應知。  若先(16)加行造惡色業貪等起時隨二究竟。  四倶轉(17)者。  謂欲壞他説虚誑言  或麁惡語意業道(18)一語業道三。  若先加行造惡色業貪等現前(19)隨三究竟。  如是五六七皆如理應知。  八倶(20)轉者。  謂先加行造作所餘六惡色業。自行邪(21)欲倶時究竟。  後三業道自力現前必不倶行(22)故無九十。如是已説不善業道與思倶轉(23)數有不同。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                               
daśabhir yāvac chubhaiḥ 
偈曰。若善乃至十。 
See the full verse quoted previously 
. 
 
kuśalaiḥ punaḥ karmapatharyāvat daśabhiḥ saha cetanā vartata ityutsargaṃ kṛtvā ’pavādaṃ karoti 
(16)釋曰。若論故意與善業道相應不相應。乃至(17)得與十業道相應。已作如此通説。爲簡擇此(18)故。更作別説。 
善業道與思總開容至十。別據(24)顯相 
. 
 
naikāṣṭapañcabhiḥ || 4.81 || 
偈曰。不共一八五。 
See the full verse quoted previously 
. 
 
ekenāṣṭābhi pañcabhiś ca karmapathaiḥ saha na vartate | tatra dvābhyāṃ saha vartate |  kuśaleṣu pañcasu vijñāneṣu |  ārūpyasamāpattau ca kṣayānutpādajñānayoḥ |  tribhiḥ samyagdṛṣṭisaṃprayukte manovijñāne |  caturbhir akuśalāvyākṛtacittasyo pāsakaśrāmaṇerasaṃvarasamādāne |  ṣaḍbhiḥ kuśaleṣu pañcaṣu vijñānakāyeṣu tatsamādāne |  saptabhiḥ kuśale manovijñāne tatsamādāna eva akuśalāvyākṛtacittasya ca bhikṣusaṃvarasamādāne |  navabhiḥ kuśaleṣu pañcaṣu vijñāneṣu |  tatsamādāne kṣayānutpādajñānasaṃprayukte ca manovijñāne tasminn eva ca dhyānasaṃgṛhīte |  daśabhistato ’nyatra kuśale manovijñāne bhikṣusaṃvarasamādāna eva |  sarvā ca dhyānānāsrava saṃvarasahavartinī cetanā ’nyatra kṣayānutpādajñānābhyām saṃvaranirmuktena tvekena_ api saha syād anya cittasyaikāṅgaviratisamādāne |  pañcāṣṭābhir api syāt kuśale manovijñāne dvipañcāṅgasamādāne yugapat | 
釋曰。故意(19)無與一八五業道相應義。此中與二相應者。  (20)於善五識起時。  入無色定時。盡智無生智起(21)時。  與三相應者。與正見相應意識起時。  與四(22)相應者。惡心無記心起時。正受優婆塞護及(23)沙彌護。  與六相應者。善五識起時。受前二護。  (24)與七相應者。善意識起時。受前二護。或惡心(25)或無記心起時。受比丘護。  與九相應者。善五(26)識起時。  受比丘護。若意識與盡智無生智相(27)應。是盡智無生智相應心。與定相應。  與十相(28)應者。異此於餘處善意識起時。受比丘護。  一(29)切定護無流護相應故意。離盡智無生智。若(245a1)與非護所攝。亦得與一相應。若人異心受一(2)遠離分。  亦得與五八相應。若人善意識起時。(3)一時受二遠離分。或受五遠離分。 
遮一八五。二倶轉者。  謂善五識  及依(25)無色盡無生智現在前時無散善七。  三倶轉(26)者。謂與正見相應意識現在前時無七色(27)善。  四倶轉者。謂惡無記心現在前位。得近住(28)近事勤策律儀。  六倶轉者。謂善五識現在(29)前時得上三戒。  七倶轉者。謂善意識無隨轉(90a1)色。正見相應現在前時得上三戒。或惡無記(2)心現前時得苾芻戒。  九倶轉者。謂善五識現(3)在前時  得苾芻戒。或依無色盡無生智現在(4)前時得苾芻戒或靜慮攝盡無生智相應意(5)識現在前時。  十倶轉者。謂善意識無隨轉色(6)正見相應現在前時得苾芻戒。  或餘一切有(7)隨轉色正見相應心正起位。別據顯相所(8)遮如是。通據隱顯則無所遮。謂離律儀(9)有一八五。一倶轉者。謂惡無記心現在前時(10)得一支遠離。  五倶轉者。謂善意識無隨轉(11)色正見相應現在前時得二支等。八倶轉(12)者。謂此意識現在前時得五支等。 
.  .  .  .  .  .  .  .  .  .  .  . 
                       
kasyāṃ gatau kati karmapathā akuśalā kuśalā vā saṃmukhībhāvataḥ samanvāgamato vā | 
復於何道(4)幾業道。或惡或善。由現前及至得倶起。 
善惡業道(13)於何界趣處。幾唯成就幾亦通現行。 
. 
 
bhinnapralāpapāruṣyavyāpādā narake dvidhā | 
偈曰。(5)非應語惡語。瞋於地獄二。 
頌曰(14)不善地獄中　麁雜瞋通二
(15)貪邪見成就　北洲成後三
(16)雜語通現成　餘欲十通二
(17)善於一切處　後三通現成
(18)無色無想天　前七唯成就
(19)餘處通成現　除地獄北洲 
. 
 
ity ete trayaḥ karmapathā narake dvābhyāṃ saprakārābhyāṃ santi |  saṃmukhībhāvataḥ samanvāgamabhāvataś ca |  paridevanātsaṃbhinnapralāpaḥ | parasparaparitāpanātpāruṣyaṃ rukṣasaṃtānatayā |  parasparadveṣādvyāpādaḥ | 
釋曰。是三種業道。(6)於地獄由二種義有。  一由現前有。二由至得(7)有。  由悲泣有非應語。由互相罵有惡語。  由相(8)續惱互相憎故有瞋恚。 
(20)論曰。且於不善十業道中。那落迦中三通二(21)種。爲麁惡語雜穢語瞋三種皆通現行成就。  See the previous record  (22)由相罵故有麁惡語。由悲叫故有雜穢語。  (23)身心麁強&T014461;悷不調。由互相憎故有瞋恚。 
.  .  .  . 
       
samanvāgamato ’bhidhyāmithyādṛṣṭī | 
偈曰。由至得貪欲。(9)邪見。 
See the full verse quoted previously 
. 
 
na saṃmukhībhāvataḥ | rañjanīyavastvabhāvātkarmaphalapratyakṣatvāc ca |  karmakṣayeṇa maraṇānna prāṇātipātaḥ |  dravyastrīparigrahābhāvānnadattādānakāmamithyācārau prayojanābhāvānna mṛṣāvādaḥ |  ata eva na paiśunyaṃ nityabhinnatvāc ca | 
釋曰。若由至得有貪愛邪見。不由現前(10)有。無可愛塵故。證知業果故。  由業盡死故無(11)殺生。  不攝財及婦故無偸盜邪婬。無用故無(12)妄語。  恒自無和合故無破語。 
(24)貪及邪見成而不行。無可愛境故。現見業(25)果故。  業盡死故無殺業道。  無攝財物及女(26)人故。無不與取及欲邪行。以無用故無虚(27)誑語。  即由此故及常離故無離間語。 
.  .  .  . 
       
kurau trayaḥ || 4.82 || 
偈曰。北洲三。 
See the full verse quoted previously 
. 
 
samanvāgamata iti vartate | abhidhyāvyāpādamithyādṛṣṭayo na saṃmukhībhāvataḥ |  amamāparigrahatvāt snigdha saṃtānatvād āghātavastvabhāvādapāpāśayatvāc ca | 
釋(13)曰。由至得言流。貪欲瞋恚邪見。不由現前有。  (14)無我所無攝故。相續軟滑故。瞋恚類境無故。(15)無惡意故。 
北倶(28)盧洲貪瞋邪見皆定成就而不現行。  不攝(29)我所故。身心柔軟故。無惱害事故。無惡(90b1)意樂故。 
.  . 
   
saptamaḥ svayam apy atra 
偈曰。第七彼自有。 
See the full verse quoted previously 
. 
 
asaṃbhinnapralāpaḥ saṃmukhībhāvato ’py asti | te hi kliṣṭacittāḥ kadācit gāyanti |  apāpāśayatvāt na prāṇatipātādayaḥ |  niyatāyuṣkatvād dravyastrīparigrahābhāvāt prayojanābhāvāc ca |  katham eṣām abrahmacaryam |  te khalu yayā striyā sārdhaṃ rantukāmā bhavanti tāṃ bāhau gṛhītvā vṛkṣamūlam upasarpanti |  gamyā cet vṛkṣaśchādayati tāṃ te gacchanti |  agamyā cenna chādayati tāṃ te na gacchanti | 
釋曰。非應語於(16)彼現前有。何以故。彼人有時起染汚心歌。  無(17)惡意故。無殺生等。  壽命定故。不攝財及婦故。(18)無用故。  彼人云何作非梵行。  彼人若欲共此(19)女人和合戲。即執彼手倶往樹下。  此女若堪(20)行。樹即密覆。便與交通。  若不堪行樹則不覆。(21)即相背去。 
唯雜穢語通現及成。由彼有時染(2)心歌詠。  無惡意樂故。彼無殺生等。  壽量定(3)故。無攝財物及女人故。身心軟故。及無用(4)故。隨其所應。  彼人云何行非梵行。  謂彼男(5)女互起染時。執手相牽往詣樹下。  樹枝垂(6)覆知是應行。  樹不垂枝並愧而別。 
.  .  .  .  .  .  . 
             
kāme ’nyatra daśāśubhāḥ | 
偈曰。於餘欲十惡。 
See the full verse quoted previously 
. 
 
svayamapīti vartate |  narakottarakurubhyāmanyatra kāmadhātau daśākuśalāḥ karmapathāḥ saṃmukhībhāvato ’pi vidyante |  tiryakpretadeveṣv asaṃvaranirmuktāḥ |  manuṣyeṣv asaṃvarasaṃgṛhītā api |  yady api devo devaṃ na mārayati anyagatisthaṃ tu mārayati |  devā api śiromadhyacchedāt bhriyanta ity apare |  uktā aśubhāḥ | 
釋曰。自有言(22)流。  除地獄及北洲。於餘處十種惡業道。由現(23)前亦有。  於畜生鬼神天道中。有非不護業道。  (24)於人道中。不護所攝業道亦有。  若天不能殺(25)餘天。能殺餘道衆生。  諸天若斬首斬腰。即便(26)捨命。  説惡業道已。 
  除前地(7)獄北倶盧洲餘欲界中十皆通二。謂於欲界(8)天鬼傍生及人三洲十惡業道皆通成現。然(9)有差別。  謂天鬼傍生。前七業道唯有處中(10)攝無不律儀。  人三洲中二種倶有。  雖諸天(11)衆無有殺天。而或有時殺害餘趣。  有餘師(12)説。天亦殺天。斬首截腰其命方斷。  已説不(13)善。 
.  .  .  .  .  .  . 
             
śubhās trayas tu sarvatra saṃmukhībhāva lābhataḥ || 4.83 || 
偈曰。後三一切有。現前(27)至得故。 
See the full verse quoted previously 
. 
 
pañcasu gatiṣu traidhātuke sarvatrānabhidhyā ’vyāpādasamyagdṛṣṭyaḥ saṃmukhībhāvataḥ samanvāgamataś ca vidyante | 
釋曰。於五道及三界。一切處無貪無(28)瞋正見。由現前及至得皆有。 
善業道中無貪等三於三界五趣皆通(14)二種。謂成就現行。 
. 
 
ārupyāsaṃjñisattveṣu lābhataḥ sapta 
偈曰。無色無想(29)天。由至得七。 
See the full verse quoted previously 
. 
 
kāyikavācikāḥ sapta kuśalā ārūpyeṣv asaṃjñisattveṣu samanvāgamata eva |  ārūpyopapannānām āryāṇām atītānāgatān āsravasaṃvarasamanvāgamāt |  asaṃjñisattvānāṃ ca dhyānasaṃvarasamanvāgamāt |  yadbhūmyā śrayamāryeṇānāsravaṃ śīlamutpāditaṃ nirodhitaṃ bhavati tenārūpyeṣv atītena samanvāgato bhavati |  pañca bhūmyāśrayeṇa tv anāgatena | 
釋曰。身口七善業道。於無色界(245b1)及無想天中。  但由至得有。聖人已生無色界。(2)與過去未來無流護至得相應故。  無想天與(3)定護至得相應。  隨所依止地。聖人所生及所(4)捨無流護。若生無色界。與此過去護相應。  與(5)依五地未來護亦相應。 
身語七支無色無想但(15)容成就  必不現行。謂聖有情生無色界。成(16)就過未無漏律儀。  無想有情必成過未第四(17)靜慮靜慮律儀。  然聖隨依何地依止曾起(18)曾滅無漏律儀。生無色時成彼過去。  若未(19)來世依五地身。無漏律儀皆得成就 
.  .  .  .  . 
         
śeṣite |
saṃmukhībhāvataścāpi hitvā sanarakān kurun || 4.84 || 
偈曰。餘。由現前亦有。(6)除地獄北洲。 
See the full verse quoted previously 
. 
 
śesaḥ kṛtaḥ śeṣitaḥ | yo ’nyo dhātuḥ śeṣito gatirvā |  tatraite sapta kuśalāḥ karmapathāḥ saṃmukhībhāvato ’pi saṃvidyante ’nyatra narakottarakurubhyaḥ |  te punas tiryakpreteṣu saṃvaranirmuktā rūpadhātau tu saṃvarasaṃgṛhītā anyatrobhayathā |  ta ete daśākuśalāḥ karmapathāḥ kuśalāś ca 
釋曰。餘者謂別界別道。於餘界(7)餘道中。  是七種善業道。由現前亦有。除地獄(8)及北洲。  是餘者謂畜生鬼神。於中唯有非(9)護。於色界但護所攝。於餘處具有二種。  復次(10)是十種惡業道。及善業道。 
餘界趣(20)處  除地獄北洲。七善皆通現行及成就。然(21)有差別。  謂鬼傍生有離律儀處中業道。若(22)於色界唯有律儀。三洲欲天皆具二種。  不(23)善善業道所得果云何。 
.  .  .  . 
       
sarve ’dhipatiniṣyandavipākaphaladā matāḥ | 
偈曰。一切皆能與。(11)増上流報果。 
頌曰(24)皆能招異熟　等流増上果
(25)此令他受苦　斷命壞威故 
. 
 
akuśalais tāvat sarvair evāsevitabhāvitabahulīkṛtaiḥ narakeṣūpapadyate | tadeṣāṃ vipākaphalam |  sa ced itthaṃ tvam āgacchati manuṣyāṇāṃ sabhāgatāṃ praṇātipātenālpāyur bhavati adattādānena bhogavyasanī bhavati kāmamithyācārena sa saṃpannadāraḥ mṛṣāvādenābhyākhyānabahulaḥ paiśunyena mitrabhedo ’sya bhavati pāruṣyeṇāmanojñaśabdaśravaṇaṃ saṃbhinnapralāpenānādeyavākyaḥ abhidhyayā tīvrarāgaḥ vyāpādena tīvradveṣaḥ mithyādṛṣṭyā tīvramohaḥ |  tasyā mohabhūyastvāt | idameṣāṃ niḥṣyandaphalam |  alpam apy āyur manuṣyeṣu kuśalaphalam |  tat kathaṃ prāṇātipātasya niḥṣyandaphalaṃ bhavati |  nocyate tad evāyus tasya phalam  kiṃ tarhi | tenālpāyur bhavatīti |  ato ’ntarāyahetuḥ prāṇātipātas tasyāyuṣo bhavatīti veditavyam |  prāṇātipātenātyāsevitena bāhyā bhāvā alpaujaso bhavant_iti |  adattādānenāśanirajobahulāḥ kāmamithyācāreṇa rajo ’vakīrṇāḥ mṛṣāvādena durgandhāḥ paiśunyenotkūlanikūlāḥ pāruṣyeṇoparajāṅgalā pratikuṣṭāḥ pāpabhūmayaḥ saṃbhinnapralāpena viṣamartupariṇāmāḥ abhidhyayā śuṣkaphalāḥ vyāpādena kaṭukaphalā mithyādṛṣṭyā ’lpaphalā aphalā vā |  idam eṣām adhipatiphalam |  kiṃ tenaiva karmaṇā ’yam ihālpāyur bhavaty athānyena | tenaivety eke |  tadvipākaphalamidaṃ niṣyandaphalam iti |  tatra prayogeṇeha maulelnetyeke |  pare saparivāragrahaṇāt tu prāṇātipātenety uktam iti |  yad apy etan niḥṣyandaphalam uktaṃ naitad dvayamativartate vipākaphalamadhipatiphalaṃ ca |  sādṛśyaviśeṣāttu tathoktam |  kiṃ punaḥ kāraṇam eṣāṃ karmapathānām etat trividhaphalam abhinivartate |  prāṇātipātaṃ hi tāvat kurvatā māryamāṇasya duḥkhamutpāditaṃ māritamojo nāśimato ’sya 
釋曰。今且論惡。由一切十惡所(12)事修習數起故。生於地獄。是名果報果。  若受(13)地獄報竟。得如此類。謂人道等聚同分。由斷(14)命故。壽命短促。由偸盜故。有財物障難。由(15)邪婬故多怨憎。於妻妾有障礙。由妄語故。多(16)被誹謗。由破語故。親友不和穆。由惡語故。恒(17)聞不可愛聲。由非應語故。有理實言人不信(18)受。由貪欲故多重貪欲。由瞋恚故多重瞋恚。(19)由邪見故。闇鈍多癡  此見多無明故。是名十(20)惡等流果。  於人道中壽命若短促。亦是善業(21)果。  此云何是殺生等流果。  不説人壽命是等(22)流果。  何者由惡業令壽命減少。  殺生是人道(23)壽命障礙因。此義應知。  増上果者。由殺生所(24)事修習數起。一切外資生具無復勢味。  由偸(25)盜故。多霹靂多塵。由邪婬故多塵垢。由妄語(26)故多臭穢。由破語故。外器有高深。由惡語故(27)其地惡味。高燥相違不宜一切。由非應語故。(28)時節不調適。四大變異不平等。由貪欲故。一(29)切所種菓實少弱。由瞋恚故。一切所生皆悉(245c1)薟苦。由邪見故。一切資生或少果或無果。  是(2)名十惡増上果。  爲由此業今生壽命短促。爲(3)由別業。有餘師説即是此業。  何以故。昔時此(4)業果報果已。成今時是其等流果。  有餘師説。(5)昔時由前分。今時由根本。  由執共伴類故是(6)所説。  殺生等等流果者。非等流種類。  由相似(7)差別故説如此。  復次云何十業道。有三種果(8)生。  若人作殺生事。生被殺者苦故。斷彼命故。(9)除彼勢味故。是故彼 
(26)論曰。且先分別十惡業道各招三果。其三者(27)何。異熟等流増上別故。謂於十種若習若修(28)若多所作。由此力故。生那落迦是異熟果。  (29)從彼出已來生此間。人同分中受等流果。(90c1)謂殺生者壽量短促。不與取者資財乏匱。欲(2)邪行者妻不貞良。虚誑語者多遭誹謗。離間(3)語者親友乖穆。麁惡語者恒聞惡聲。雜穢語(4)者言不威肅。貪者貪盛。瞋者瞋増。邪見者増(5)癡。  彼品癡増故。是名業道等流果別。  人中短(6)壽亦善業果。  如何可説是殺等流。  不言人(7)壽即殺業果。  但言由殺人壽量短。  應知殺(8)業與人命根作障礙因令不久住。  此十所(9)得増上果者。謂外所有諸資生具。由殺生故(10)光澤鮮少。  不與取故多遭霜雹。欲邪行故多(11)諸塵埃。虚誑語故多諸臭穢。離間語故所居(12)險曲。麁惡語故田多荊棘磽确醎鹵稼穡匪(13)宜。雜穢語故時候變改。貪故果少。瞋故果(14)辣。由邪見故果少或無。  是名業道増上果(15)別。  爲一殺業感那落迦異熟果已復令人(16)趣壽量短促。爲更有餘。有餘師言。即一殺(17)業  先感彼異熟後感此等流。  有餘復言。二(18)果因別。先謂加行後謂根本。  雖復總説一殺(19)生言。而實通收根本眷屬。  此中所説等流果(20)言非越異熟及増上果。  據少相似假説等(21)流。  此十何縁各招三果。  且初殺業於殺他(22)位令他受苦斷命失威。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                     
duḥkhanānmāraṇādojonāśanāttrividhaṃ phalam || 4.85 || 
偈曰。由困苦除命。滅勢(10)味果三。 
See the full verse quoted previously 
. 
 
parasya duḥkhanādvipākaphalena narake duḥkhito bhavati |  māraṇanniḥṣyandaphalenālpāyurbhavati |  ojonāśanādadhipati phalenālpaujaso bāhyā auṣadhayo bhavanti |  evam anyeṣv api yojyam |  evaṃ kuśalānām api karmapathānāṃ phalatrayaṃ veditavyam prāṇātipātaviratyā āsevitayā bhāvitayā bahulīkṛtayā deveṣūpapadyate |  sa ceditthantvamāgacchati manuṣyāṇāṃ sabhāgatāṃ dīrghāyurbhavatītyakuśalaviparyayeṇa sarvaṃ yojayitavyam | 
釋曰。由困苦他故。有果報果故。於地(11)獄受害困苦。  由行殺故。故有等流果。今生(12)可愛壽命短促。  由減他勢味故。有増上果。(13)外草藥等勢味或無或弱。  所餘業道三果。應(14)知亦爾。  善業道三果。應知亦如此。   
謂殺生時令他(23)受苦故墮於地獄受苦異熟果。  斷他命故(24)來生人中受命短促爲等流果。  壞他威故(25)感諸外物鮮少光澤爲増上果。  餘惡業道(26)如理應思。  由此應准知善業道三果。謂離(27)殺等若習若修若多所作。由此力故。生於(28)天中受異熟果。  從彼歿已來生此間。人(29)同分中受等流果。謂離殺者得壽命長。餘(91a1)上相違如理應説。 
.  .  .  .  .  . 
           
yad bhagavatā “mithyāvāṃimathyākarmānto mithyājīva” ity uktaṃ ko ’yamanyastābhyāṃ mithyājīvaḥ |  nāyamanyo ’sti | tad eva tu 
佛世尊所(15)説。有邪語邪業邪命。有何邪命。異於此二。  無(16)異此二。 
又契經説。八邪支中分(2)色業爲三。謂邪語業命。離邪語業邪命是(3)何。雖離彼無。而別説者。  See the previous record 
.  . 
   
lobhajaṃ kāyavākkarma mithyājīvaḥ 
偈曰。貪生身口業。別立爲邪命。 
頌曰(4)貪生身語業　邪命難除故
(5)執命資貪生　違經故非理 
. 
 
dveṣamohajau tu kāyavākkarmāntau | sa caiṣa tābhyāṃ 
釋(17)曰。若於衆生從瞋癡生身口二業。名邪語邪(18)業。異此二 
(6)論曰。瞋癡所生語身二業。如次名爲邪語(7)邪業。從貪所生身語二業。 
. 
 
pṛthak kṛtaḥ |
duḥśodhatvāt 
別立爲邪命。偈曰。難治。 
以難除故別立(8)邪命。[See the also full verse quoted previously] 
. 
 
hārī hi lobhadharmaḥ | tatsamutthāt karmaṇaś cittaṃ na surakṣyam |  ata ājīvo duḥkhaśodha ity ādarotpādanārthaṃ tatrāsau pṛthagnirdiṣṭaḥ |  āha cātra 
釋曰。貪(19)欲法通引衆生。是故從彼所生業。中心難可(20)禁護。  是故正命不易可治。於中爲生他慇重(21)心故。今此二立爲第三。  此中説偈 
謂貪能奪諸有情心。彼所起業難可(9)禁護。  爲於正命令殷重修故。佛離前別説(10)爲一。  如有頌曰 
.  .  . 
     
“duḥśodhā gṛhiṇāṃ dṛṣṭirnityaṃ vividhadṛṣṭinā |
ājīvo bhikṣuṇā caiva pareṣvāyattadṛṣṭineti” || 
(22)在家見難治　恒執種種見
(23)比丘命難治　資生屬他故 
(11)俗邪見難除　由恒執異見
(12)道邪命難護　由資具屬他 
. 
 
pariṣkāralobhotthaṃ cet 
(24)偈曰。資貪生。若執。 
See the full verse quoted previously 
. 
 
yo manyate jīvitpariṣkāralobhottham eva kāyavākkarma mithyājīvonānyat |  na hy ātmaratinimittaṃ nṛttagītādi ājīvayoga iti tat 
釋曰。若有人執命資糧。(25)貪欲所生身口二業。名邪命非餘。  何以故。爲(26)自身遊戲於舞歌等。不立爲命資糧。 
(13)有餘師執。縁命資具貪欲所生身語二業(14)方名邪命。非餘貪生。  所以者何。爲自戲樂(15)作歌舞等。非資命故。 
.  . 
   
na sūtrataḥ || 4.86 || 
偈曰。非(27)經故。 
See the full verse quoted previously 
. 
 
śīlaskandhikāyāṃ hi bhagavatā hastiyuddha darśanādīny api mithyājīve nyastāni |  kiṃ kāraṇam | mithyaviṣayaparibhogāt | gatam etat | 
釋曰。是義不然。何以故。由經言。於戒(28)聚經中。看象鬪等事。佛世尊安立於邪命中。  (29)何以故。由邪受用塵故。此義已竟。 
此違經故。理定不(16)然。戒蘊經中觀象鬪等。世尊亦立在邪命(17)中。  邪受外境虚延命故。正語業命翻此應(18)知。 
.  . 
   
yāni pūrvaṃ pañca phalānyuktāni teṣāṃ katamat karma katibhiḥ phalaiḥ prahāṇam | 
先於前所(246a1)説五種果。於中何業由幾果有果。 
如前所言果有五種。此中何業有幾果(19)耶。 
. 
 
prahāṇamārge samale saphalaṃ karma pañcabhiḥ | 
偈曰。於滅(2)道有垢。業有果由五。 
頌曰(20)斷道有漏業　具足有五果
(21)無漏業有四　謂唯除異熟
(22)餘有漏善惡　亦四除離繋
(23)餘無漏無記　三除前所除 
. 
 
prahāṇārthaṃ mārgaḥ prahīyante vā ’nena kleśā iti prahāṇamārgaḥ ānantaryamārgaḥ | 
釋曰。爲得滅故修此道。(3)復由此道故惑滅故。説名滅道。謂次第道。 
(24)論曰。道能證斷。及能斷惑。得斷道名。即無(25)間道。 
. 
 
tasmin sāsrave yat karma tat pañcabhiḥ phalaiḥ saphalam |  tasya hi vipākaphalaṃ svabhūmāviṣṭo vipākaḥ |  niḥṣyandaphalaṃ samādhijā uttare sadṛśā dharmāḥ |  visaṃyogaphalaṃ visaṃyoga eva |  yat tat prahāṇam |  puruṣakāraphalaṃ tadākṛṣṭā dharmas tadyathā ’dhimuktimārgas tatsahabhuvaś ca |  yac cānāgataṃ bhāvyate tac ca prahāṇam |  adhipatiphalaṃ svabhāvādanye sarvasaṃskārāḥ pūrvotpannavarjyāḥ | 
此(4)道若有流。於中所有業。有五種果爲果。  何以(5)故。此業於自地中所得可愛果。是名果報果。  (6)後時或等或勝相似法。是等流果。  相離果者。(7)謂擇滅心離諸結。  See the previous record  功力果者。是道所引生諸(8)法。謂解脱道及倶起諸法。  未來應得餘法。及(9)此擇滅。  増上果者。離自性所餘有爲法。除前(10)生。 
此道有二種。謂有漏無漏。有漏道業具(26)有五果。  異熟果者。謂自地中斷道所招可愛(27)異熟。  等流果者。謂自地中後等若増諸相似(28)法。  離繋果者。謂此道力斷惑所證擇滅無(29)爲。  See the previous record  士用果者。謂道所牽倶有解脱所修及斷。  See the previous record  (91b1)増上果者。謂離自性餘有爲法。唯除前生。 
.  .  .  .  .  .  .  . 
               
caturbhir amale 
偈曰。於無垢由四。 
See the full verse quoted previously 
. 
 
anāsrave prahāṇamārge yatkarma tac caturbhiḥ phalaiḥ saphalaṃ vipākaphalaṃ hitvā | 
釋曰。於無流滅道中(11)業。由四果有果。除果報果。 
(2)即斷道中無漏道業唯有四果。謂除異熟。 
. 
 
anyac ca sāsravaṃ yac chubhāśubham || 4.87 || 
偈曰。有流餘善(12)惡。 
See the full verse quoted previously 
. 
 
yac cānyat prahāṇamārgāt sāsravaṃ kuśalaṃ karmaṃ yac cākuśalaṃ tad api caturbhir visaṃyogaphalaṃ hitvā | 
釋曰。若善有流業。異於滅道及惡業。此二(13)由四果有果。除相離果。 
餘(3)有漏善及不善業亦有四果。謂除離繋。 
. 
 
anāsravaṃ punaḥ śeṣāṃ tribhir avyākṛtaṃ ca yat | 
偈曰。所餘無流業。由(14)三無記爾。 
See the full verse quoted previously 
. 
 
prahāṇamārgād anyad anāsravaṃ karma avyākṛtaṃ ca karma tribhir vipākavisaṃyogaphale hitvā | 
釋曰。所有無流業。若異滅道及無(15)記業。由三果有果。除果報果及相離果。 
異前(4)斷道故説爲餘。次後餘言例此應釋。謂(5)餘無漏及無記業。唯有三果除前所除。謂(6)除前所除異熟及離繋。已總分別諸業有(7)果。次辯異門業有果相。於中先辯善等三(8)業。 
. 
 
catvāri dve tathā trīṇi kuśalasya śubhādayaḥ || 4.88 || 
偈曰。(16)四二及餘三。善業善等果。 
頌曰(9)善等於善等　初有四二三
(10)中有二三四　後二三三果 
. 
 
anukramam iti paścād vakṣyati |  kuśalsya karmaṇaḥ kuśalā dharmāś catvāri phalāni vipākaphalaṃ hitvā |  akuśalā dve puruṣakārādhipatiphale |  avyākṛtā strīṇi niḥṣyandavisaṃyogaphale hitvā | 
釋曰。此義應知次(17)第。後當説之。  有時善業以善法爲果則有四(18)果。除果報果。  若以惡法爲果則有二果。謂功(19)力果増上果。  若以無記法爲果則有三果。除(20)等流果及相離果。 
(11)論曰。最後所説皆如次言。顯隨所應遍前(12)門義。且善不善無記三業一一爲因。如其次(13)第對善不善無記三法辯有果數。後例應(14)知。  謂初善業以善法爲四果除異熟。  以(15)不善爲二果。謂士用及増上。  以無記爲三(16)果。除等流及離繋。 
.  .  .  . 
       
aśubhasya śubhādyā dve trīṇi catvāry anukramam | 
偈曰。若惡善等二。三四如(21)次第。 
See the full verse quoted previously 
. 
 
yathākramam ity arthaḥ | akuśalasya karmaṇaḥ kuśalā dharmā dve puruṣakārādhipatiphale |  akuśalāstrīṇi vipākavisaṃyogaphale hitvā |  avyākṛtāś catvāri visaṃyogaphalaṃ hitvā |  avyākṛte hi satkāyāntagrāhadṛṣṭī akuśalānāṃ sarvatragāṇāṃ duḥkhadarśana heyānāṃ ca niḥṣyandaphalam | 
釋曰。此義應知次第。若惡業以善法爲(22)果則有二果。謂功力果増上果。  若以惡法爲(23)果則有三果。除果報果及相離果。  若以無記(24)法爲果則有四果。除相離果等流果。  云何。謂(25)無記身見邊見。是見苦諦所滅。不善遍行惑(26)等流果。 
中不善業以善法爲二(17)果。謂士用及増上。  以不善爲三果。除異熟(18)及離繋。  以無記爲四果。除離繋。等流  云何。(19)謂遍行不善及見苦所斷餘不善業。以有身(20)見邊執見品諸無記法爲等流故。 
.  .  .  . 
       
avyākṛtasya dve trīṇi trīṇi caite śubhādayaḥ || 4.89 || 
偈曰。無記有二三。三復於善等。 
See the full verse quoted previously 
. 
 
avyākṛtasya karmaṇaḥ kuśalā dharmā dve puruṣakārādhipatiphalel |  akuśalāḥ trīṇi vipākavisaṃyogaphale hitvā |  akuśalā hi duḥkhadarśanādiheyā avyākṛtayor dṛṣṭyoniḥrṣyandaphalam |  avyākṛtā dharmā etānyeva trīṇi | 
釋曰(27)若無記業以善法爲果則有二果。謂功力果(28)及増上果。  若以惡法爲果則有三果。除果報(29)果及相離果。  云何如此。見苦諦所滅不善(246b1)＊惑。是無記二見等流果。  若以無記法爲果則(2)有三果。 
後無記(21)業以善法爲二果。謂士用及増上。  以不善(22)爲三果。除異熟及離繋。  等流云何。謂有身見(23)邊執見品諸無記業。以諸不善爲等流故。  (24)以無記爲三果。除異熟及離繋。已辯三性。(25)當辯三世。 
.  .  .  . 
       
sarve ’tītasya catvāri 
偈曰。過去一切四。 
頌曰(26)過於三各四　現於未亦爾
(27)現於現二果　未於未果三 
. 
 
sarva iti traiyadhvikāḥ |  atītasya karmaṇas traiyadvikāḥ dharmāś catvāri phalāni |  visaṃyogaphalalṃ hitvā | 
釋曰。一切謂三世(3)法。  此法若爲過去業果。各有四果  除相離果。 
(28)論曰。過去現在未來三業一一爲因。  如其所(29)應以過去等爲果別者。謂過去業以三世(91c1)法各爲四果。  唯除離繋。 
.  .  . 
     
madhyamasyāpy anāgatāḥ | 
(4)偈曰。中業來果爾。 
See the full verse quoted previously 
. 
 
pratyutpannasyāpi karmaṇo ’nāgatā dharmāś catvāri phalāny etāny eva | 
釋曰。若現世業。以未來(5)法爲。果則有四果。如前。 
現在業以未來爲(2)四果如前説。 
. 
 
madhyamā dve 
偈曰中。果二。 
See the full verse quoted previously 
. 
 
pratyutpannā dharmāḥ pratyupannasya dve puruṣakāra_dhipatiphale | 
釋曰(6)若現世法爲現世業果。但有二果。謂功力果(7)及増上果。 
以現在爲二果。謂士用及増(3)上。 
. 
 
ajātasya phalāni triṇyanāgatāḥ || 4.90 || 
偈曰。來業。未來果有三。 
See the full verse quoted previously 
. 
 
anāgatasyānāgatāni trīṇi phalāni | niḥṣyandavisaṃyogaphale hitvā | 
釋曰。若(8)未來業以未來法爲果則有三果。除等流果(9)及相離果。 
未來業以未來爲三果。除等流及離繋。(4)不説後業有前果者。前法定非後業果故。(5)已辯三世。當辯諸地。 
. 
 
svabhūmidharmāś catvāri 
偈曰。同地法有四。 
頌曰(6)同地有四果　異地二或三 
. 
 
svabhūmikasya karmaṇaḥ svabhūmikā dharmāś catvāri phalāni visaṃyogaphalaṃ hitvā | 
釋曰。除相離(10)果。所餘皆有。 
(7)論曰。於諸地中隨何地業以同地法爲四(8)果。除離繋。 
. 
 
trīṇi dve vā ’nyabhūmikāḥ | 
偈曰。三二若異地。 
See the full verse quoted previously 
. 
 
anyabhūmikā dharmā anāsravāścet trīṇi phalāni | vipākavisaṃyogaphale hitvā |  dhātvapatitatvāt | sāsravāścet dve puruṣakārādhipatiphale | 
釋曰。異地(11)業若無流則有三果。除果報果及相離果。由(12)不墮界故。  若有流則有二果。謂功力果及増(13)上果。 
若是有漏以異地法爲二果。謂(9)士用及増上。若是無漏以異地法爲三果。(10)除異熟及離繋。不墮界故不遮等流已辯(11)諸地。當辯學等。  See the previous record 
.  . 
   
śaikṣasya trīṇi śaikṣādyāḥ 
偈曰。有學三學等。 
頌曰(12)學於三各三　無學一三二
(13)非學非無學　有二二五果 
. 
 
śaikṣasya karmaṇaḥ śaikṣā dharmāstrīṇi phalāni vipākavisaṃyogaphale hitvā |  aśaikṣā apy evam |  naivaśaikṣānāśaikṣā api vipākaniḥṣyandaphale hitvā | 
釋曰。若有學業以有(14)學法爲果則有三果。除果報果及相離果。  若(15)以無學法爲果亦爾。  若以非學非非學法爲(16)果則有三果。除果報果及等流果。 
(14)論曰。學無學非學非無學三業一一爲因。如(15)其次第各以三法爲果別者。謂學業以學(16)法爲三果。除異熟及離繋。  以無學法爲三(17)亦爾。  以非二爲三果。除異熟及等流。 
.  .  . 
     
aśaikṣasya tu karmaṇaḥ || 4.91 ||
dharmāḥ śaikṣādikā ekaṃ phalaṃ trīṇy api ca dvayam | 
偈曰。無學(17)業學等。諸法但一果。或三果及二。 
See the full verse quoted previously 
. 
 
aśaikṣasya karmaṇaḥ śaikṣā dharmāḥ ekam adhipatiphalam |  aśaikṣāstrīṇi vipākavisaṃyogaphale hitvā |  naivaśaikṣānāśaikṣā dve puruṣakārādhipatiphale | 
釋曰。若無(18)學業以有學法爲果則有一果。謂増上果。  若(19)以無學法爲果則有三果。除果報果及相離(20)果。  若以非學非非學法爲果則有二果。謂功(21)力果及増上果。 
無學(18)業以學法爲一果。謂増上。  以無學爲三(19)果除異熟及離繋。  以非二爲二果。謂士用(20)及増上。 
.  .  . 
     
tābhyām anyasya śaikṣād yā dve dve pañca phalāni ca || 4.92 || 
偈曰。異此二學等。二二及五(22)果。 
See the full verse quoted previously 
. 
 
śaikṣāśaikṣābhyāmanyasya karmaṇo naivaśaikṣānāśaikṣasya śaikṣā dharmā dve puruṣakārādhipatiphale |  aśaikṣā apy evam | naivaśaikṣānāśaikṣāḥ pañca phalāni | 
釋曰。異學無學業。謂非學非無學業。若以(23)有學法爲果則有二果。謂功力果及増上果。  (24)以無學法爲果亦爾。若以非學非無學法爲果(25)則有五果。 
非二業以學法爲二果。謂士用及(21)増上。  以無學法爲二亦爾。以非二爲五(22)果。已辯學等。當辯見所斷等。 
.  . 
   
trīṇi catvāri caikaṃ ca dṛgdheyasya tadādayaḥ | 
偈曰。三四果及一。見滅業彼等。 
頌曰(23)見所斷業等　一一各於三
(24)初有三四一　中二四三果
(25)後有一二四　皆如次應知 
. 
 
darśanaheyasya karmaṇodarśanaheyā dharmāstrīṇi phalāni vipākavisaṃyogaphalehitvā |  bhāvanāheyāś catvāri visaṃyogaphalaṃ hitvā | apraheyā ekamadhipatiphalam | 
釋(26)曰。若見諦所滅業。以見諦所滅法爲果則有(27)三果。除果報果及相離果。  若以修道所滅法(28)爲果則有四果。除相離果。若以非所＊減法爲(29)果則有一果。謂増上果。 
(26)論曰。見所斷修所斷非所斷三業一一爲因。(27)如其次第各以三法爲果別者。初見所斷(28)業以見所斷法爲三果。除異熟及離繋。  以(29)修所斷法爲四果。除離繋。以非所斷法爲(92a1)一果。謂増上。 
.  . 
   
te dve catvāryatha trīṇi bhāvanāheyakarmaṇaḥ || 4.93 || 
偈曰。二果四及三。修(246c1)道所滅業。 
See the full verse quoted previously 
. 
 
bhāvanāheyasya karmaṇo darśanaheyā dharmā dve puruṣakārādhipatiphale |  bhāvanāheyāś catvāri visaṃyogaphalaṃ muktvā |  apraheyāstrīṇi vipākaniḥṣyandaphale muktvā | 
釋曰。若修道所滅業。以見諦所滅(2)法爲果則有二果。謂功力果及増上果。  若以(3)修道所滅法爲果則有四果。除相離果。  若以(4)非所滅法爲果則有三果。除果報果及等流(5)果。 
果修所斷業以見所斷法爲(2)二果。謂士用及増上。  以修所斷法爲四果。(3)除離繋。  以非所斷法爲三果。除異熟及等(4)流。 
.  .  . 
     
apraheyasya te tvekaṃ dve catvāri yathākramam | 
偈曰。非滅業彼一。二四果次第。 
See the full verse quoted previously 
. 
 
apraheyasya karmaṇo darśanaheyā dharmā ekamadhipatiphalam |  bhāvanāheyā dve puruṣakārādhipatiphale |  apraheyāś catvāri vipākaphalaṃ muktvā |  punar yathākramagrahaṇamādyantavanmadhye ’pi jñāpanārtham |  eṣa hi peyāladharmaḥ | 
釋曰。非(6)所滅業。若以見諦所滅法爲果則有一果。謂(7)増上果。  若以修道所滅法爲果則有二果。謂(8)功力果及増上果。  若以非所滅法爲果則有(9)四果。除果報果。  更説次第言者。應知於前中(10)後。  爲顯因果重説諸義。 
後非所斷業以見所斷法爲一果。謂増(5)上。  以修所斷法爲二果。謂士用及増上。  以(6)非所斷法爲四果。除異熟。  皆如次者。隨其(7)所應  遍上諸門。 
.  .  .  .  . 
         
karmanirdeśaprasaṅgenedam api paripraśnyate |  śāstreṣu ayogavihitaṃ yogavihitam, naivayogavihitaṃ nāyogavihitaṃ ca karmoktam |  tasya kiṃ lakṣaṇam | 
由分別業相應義故。(11)此業體相亦應問。  於阿毘達磨藏中。説有三(12)業。謂非理作。如理作。非理非非理作。  此業其(13)相云何。 
略法應爾。因辯諸業應(8)復問言。  如本論中所説三業。謂應作業不應(9)作業。及非應作非不應作業。  其相云何。 
.  .  . 
     
ayogavihitaṃ kliṣṭaṃ vidhibhraṣṭaṃ ca kecana || 4.94 || 
偈曰。非理作有染。餘説非方次。 
頌(10)曰(11)染業不應作　有説亦壞軌
(12)應作業翻此　倶相違第三 
. 
 
kliṣṭaṃ karmāyogavihitamayoniśomanaskārasaṃbhūtatvād ity eke |  vidhibhraṣṭamapītyapare |  yena yathā gantavyaṃ sthātavyaṃ bhoktavyaṃ pravicaritavyamityevamādi |  taccānyathā vidadhāti | tadayuktavidhānādayogavihitam iti |  kuśalaṃ karmaṃ yogavihitamavidhibhraṣṭaṃ cetyapare |  ubhābhyāmanyannobhayathā |  naivayogavihitaṃ nāyogavihitam | 
釋(14)曰。若業有染汚。説名非理作。從不正思生故。(15)餘師説如此。  或有師説。失方便次第名非理(16)作。  若人應如此行。應如此住。應如此噉食。應(17)如此著衣。如此等事  若作不如。此名非理作。(18)此業由非應理所造故。悉名非理作。  一切善(19)業名如理作。及不失方便次第。亦名如理作。  (20)異此二名非理非非理作業。  See the previous record 
(13)論曰。有説。染業名不應作。以從非理作意(14)所生。  有餘師言。諸壞軌則身語意業亦不(15)應作。  謂諸所有應如是行。應如是住。應如(16)是説。應如是著衣。應如是食等。  若不如(17)是名不應作。由彼不合世俗禮儀。  與此相(18)翻名應作業。有説。善業名爲應作。以從如(19)理作意所生。有餘師言。諸合軌則身語意(20)業亦名應作。  倶違前二名爲第三。隨其所(21)應二説差別。  See the previous record 
.  .  .  .  .  .  . 
             
kim ekaṃ karma ekameva janmākṣipati atha naikam api |  tathā kim ekam api karmaikaṃ janmākṣipatyathānekam |  eṣa hi siddhāntaḥ | 
爲一業引一生。(21)爲一業引多生。  復次爲多業引一生。爲一業(22)引一生。  若約此悉檀應説如此。 
爲由一業但引一生。爲引(22)多生。  又爲一生但一業引。爲多業引。   
.  .  . 
     
ekaṃ janmākṣīpatyekam 
偈曰。一業引(23)一生。 
頌曰(23)一業引一生　多業能圓滿 
. 
 
ekam eva janmākṣipatyekameva ca karma nānekaṃ janmeti nikāyasabhāgasyākhyā |  tatra hi labdhe jāta ity ucyate |  yat tarhi sthavirāniruddhenoktaṃ “so ’haṃ tasyaikapiṇḍapātasya vipākena saptakṛtvastrayastriṃśeṣu deveṣūpapanno yāvad etahyrādye śākyakule jāta” iti |  tena hy asau samṛdviṃ labdvā jātismaraḥ punar anyat puṇyaṃ kṛtavān |  tata utthānaṃ darśayati sma |  yathā manuṣyo dīnārottho ’nena sahasraṃ nirviśyāha ekena dīnāreṇāhamaita dīśvaryaṃ prāpta iti |  apare tvāhuḥ |  tasya taṃ piṇḍapātamadhiṣṭhānaṃ kṛtvā dānacetanānāṃ pravāho mahānutpannaḥ kayācit kiñcitphalaṃ parigṛhītam iti |  anekenāpyekamākṣipyate mā bhūt khaṇḍaśo nikāyasabhāgasyākṣepa iti |  ekena tu karmaṇā kliṣṭasya nikāyasabhāgasyeṣyate karma | 
釋曰。但一生＊唯一業能引。不能引多(24)生。生者是聚同分名。  若得彼説名生。  若爾大(25)徳阿尼婁馱。云何説言。我今由昔時所施一(26)食果報故。七反生三十三天。七反作轉輪王(27)已。乃至今猶於大富釋迦家生。  由此業果報(28)得大富果。及得憶持宿住事。更生別業。  欲顯(29)功能故説此言。  譬如有人由一金錢作功力(247a1)得千金錢。方説此言。我今由一金錢故得大(2)富。  復説  此人。以此時施食爲依止。諸故意相(3)續最長大起。於中有諸故意。能引攝果報。  不(4)得多業感一生。勿分分所引聚同分。成此聚(5)同分。  由一業所引許餘業。 
(24)論曰。依我所宗應作是説。但由一業唯引(25)一生。此一生言顯一同分。  以得同分方説(26)名生。  若爾何縁尊者無滅自言。我憶昔於(27)一時於殊勝福田一施食異熟便得七返(28)生三十三天。七生人中爲轉輪聖帝。最後(29)生在大釋迦家豐足珍財多受快樂。  彼由(92b1)一業感一生中大貴多財及宿生智。乘斯更(2)造感餘生福。如是展轉至最後身生富貴(3)家得究竟果。  顯由初力故作是言。  譬如(4)有人持金錢一。展轉貿易得千金錢。唱如(5)是言。我本由有一金錢故獲大富樂。  復有(6)説者。  彼於昔時一施食。爲依起多勝思(7)願有感天上。有感人中。刹那不同熟有(8)先後。  故非一業能引多生。亦無一生多業(9)所引。勿衆同分分分差別。  雖但一業引一(10)同分。 
.  .  .  .  .  .  .  .  .  . 
                   
anekaṃ paripūrakam | 
偈曰。多業能圓滿。 
See the full verse quoted previously 
. 
 
yathā citrakara ekayā vartyā rūpamālikhya vahvībhiḥ paripūrayati |  tathā hi tulye mānuṣye kaścit sakalendriyāṅgapratyaṅgo bhavativarṇakṛtipramāṇabalasaṃpadā vibhrājamānaḥ kaścid eṣāṃ kenacidvikalaḥ |  na ca kevalaṃ karmaivākṣepakaṃ janmanaḥ | kiṃ tarhi |  anyad api savipākam | sarvathā tu 
(6)釋曰。譬如畫師由一色畫人形貌。以多色圓(7)滿。  何以故。於世間中有衆生。同人聚同分。有(8)具足根身及。身分色形貌量力端正等相圓(9)滿故。於人聚中最分明可愛。有餘人於中不(10)具分。  不但＊唯業能引生。何爲  所餘有果報(11)法。若一切種。 
而彼圓滿許由多業。譬如畫師先以(11)一色圖其形状後填衆彩。  是故雖有同禀(12)人身。而於其中有具支體諸根形量色力(13)莊嚴。或有於前多缺減者。  非唯業力能引(14)滿生。一切不善善有漏法有異熟故皆容(15)引滿。以業勝故但標業名。然於其中業倶(16)有者能引能滿。隨業勝故。若不與業爲倶(17)有者。能滿非引。勢力劣故。  如是二類其體(18)是何。 
.  .  .  . 
       
nākṣepike samāpattī acitte prāptayo na ca || 4.95 || 
偈曰。二定非能引。無心及至(12)得。 
頌曰(19)二無心定得　不能引餘通 
. 
 
avipākābhyāmapyacittasamāpattibhyāṃ nikāyasabhāgo nākṣipyate |  karmāsahabhūtatvāt |  prāptibhiś ca karmaṇo ’nekaphalatvāt | 
釋曰。二無心定亦有果報。不能引聚同分。  (13)與業不倶起故。  至得亦爾。與業不同果故。 
(20)論曰。二無心定雖有異熟而無勢力引衆(21)同分。  以與諸業非倶有故。  得亦無力引(22)衆同分。以與諸業非一果故。所餘一切皆(23)通引滿。 
.  .  . 
     
triṇyāvaraṇānyuktāni bhagavatā | karmāvaraṇaṃ kleśāvaraṇaṃ vipākāvaraṇaṃ ca |  teṣāṃ kaḥ svabhāvaḥ | 
佛(14)世尊説。障有三種。謂業障煩惱障果報障。  此(15)三障體性云何。 
薄伽梵説。重障有三。謂業障煩惱(24)障異熟障。  如是三障其體是何 
.  . 
   
ānantaryāṇi karmāṇi tīvrakleśo ’tha durgatiḥ |
kauravāsaṃjñisattvāś ca matamāvaraṇatrayam || 4.96 || 
偈曰。無間等重業。染住惑惡(16)道。北洲無想天。説此名三障。 
頌曰(25)三障無間業　及數行煩惱
(26)并一切惡趣　北洲無想天 
. 
 
pañcānantaryāṇi karmāvaraṇam |  tadyathā mātṛvadhaḥ pitṛvadho ’rhadvadhaḥ saṃghabhedaḥ tathāgataśrīre duṣṭacittarudhirotpādanam |  tīvrakleśatā kleśāvaraṇam | dvividho hi kleśaḥ |  tivraś ca ya abhikṣṇikaḥ tīkṣṇaś ca yo ’dhimātraḥ | tatra yastīvraḥ sa āvaraṇam |  yathā śaṇṭhādīnām |  śakto hy adhimatravego ’pi kleśaḥ kādācitko nihantuṃ natu samūho ’pyājasrikaḥ |  ājasrike he kleśe tannirghātāya parākramakālaṃ na labhate |  tasya mṛduṃ pratītya madhya upajāyate | madhyaṃ pratītyādhimātraḥ |  tasmāt evāvaraṇaṃ trividhā durgatiḥ vipākāvaraṇaṃ sugateś ca pradeśaḥ auttarakauravā asaṃjñisattvāś ca |  kasyaitānyāvaraṇāni |  āryamārgasyāryamārgaprāyogikāṇāṃ ca kuśalamūlānām anyāny api hy apāyādiniyatāni aṇḍajasaṃsvedajastrītvāṣṭamabhavayatāni karmāṇi vaktavyāni syuḥ |  yānyeva tu pañcabhiḥkāraṇaiḥ sudarśakāni pajñakāni adhiṣṭhānataḥ phalato gatitaḥ upapattitaḥ pudgalataś ca tānyevoktāni nānyāni |  kleśāvaraṇaṃ caiṣāṃ sarvajaghanyam | tataḥ karmāvaraṇam |  tāmyāṃ hi dvitīye ’pi janmanyacikitso bhavaty uttarottarāvāhanāditi vaibhāṣikāḥ | 
釋曰。有五無間(17)業等。是名業障  謂殺母殺父。殺阿羅漢。破僧(18)和合。於如來身有害意出血。是名業障。  染住(19)惑名煩惱障。惑有二種。  一染住。謂恒行。二強(20)利。謂重品。此中染住惑名煩惱障。  譬如黄門(21)等。  惑強利＊惑非障。何以故。若惑由重品故(22)強利。此惑有時起不恒故。有時可滅。非輕品(23)惑恒起。  何以故。若惑恒起爲滅。此不得人功(24)時。  此惑依輕品成中品。依中品成上品故。  此(25)惑是正障。三種惡道名果報障。善道一分亦(26)爾。謂北洲人及無想天。  此三障障何法。  能障(27)聖道及障聖道加行善根。復有餘業於惡道(28)等報定。謂於卵生濕生。生女人身。生第八有(29)中定。亦應説爲業障。  若業由五種因可了可(247b1)説。立此業爲障。何者爲五。一由依。二由果。三(2)由道。四由生。五由人。故但説五。  於中惑障最(3)麁。業障次麁。  何以故。由此二於第二生。是人(4)不可治。毘婆沙師説。後後能乘故。 
(27)論曰。言無間業者。謂五無間業。  其五者(28)何。一者害母。二者害父。三者害阿羅漢。四者(29)破和合僧。五者惡心出佛身血。如是五種名(92c1)爲業障。  煩惱有二。  一者數行。謂恒起煩惱。(2)二者猛利。謂上品煩惱。應知此中唯數行者(3)名煩惱障。  如扇搋等。  煩惱數行難可伏除(4)故説爲障。上品煩惱雖復猛利非恒起故(5)易可伏除。於下品中數行煩惱雖非猛(6)利而難伏除。  由彼恒行難得便故。  謂從下(7)品爲縁生中。中品爲縁復生上品。令伏除(8)道無便得生。故煩惱中隨品上下  但數行(9)者名煩惱障。全三惡趣人趣北洲及無想天(10)名異熟障。  此障何法。  謂障聖道及障聖道(11)加行善根。又業障中理亦應説餘決定業。(12)謂餘一切定感惡趣卵生濕生及女人身第(13)八有等。  然若有業由五因縁易見易知。此(14)中偏説。謂處趣生果及補特伽羅。於諸業中(15)唯五無間具此五種易見易知。餘業不然(16)故此不説。餘障廢立如應當知。  此三障中(17)煩惱與業二障皆重。  以有此者第二生内亦(18)不可治。毘婆沙師作如是釋。由前能引後(19)故後輕於前。 
.  .  .  .  .  .  .  .  .  .  .  .  .  . 
                           
ānantaryāṇīti ko ’rthaḥ |  nāntarāyituṃ śakyāni vipākaṃ prati janmāntaraphalena karmāntareṇetyānantaryāṇi |  na tiraskartum ity arthaḥ |  na vā tatkāriṇaḥ pudgalasyetaścyutasyāntaramasti narakopapattigamanaṃ pratītyanantaraḥ |  tadbhāva ānantaryam |  yasya dharmasya yogātso ’nantaro bhavati | śrāmaṇyavat | 
故次第説。(5)無間者何義。  於生果報中。無別業及別生果(6)能遮礙。    復次作此業人。若捨壽命無間生地(7)獄果無法能礙。    是人由與此法相應。於生地(8)獄中無間故。説爲無間。譬如沙門。 
此無間名爲目何義。  約異熟(20)果決定更無餘業餘生能爲間隔。  故此唯目(21)無間隔義。  或造此業補特伽羅從此命終(22)定墮地獄中無間隔故名無間。  彼有無間(23)得無間名。  與無間法合故名無間。如與沙(24)門合故名沙門。 
.  .  .  .  .  . 
           
athaiṣām āvaraṇānāṃ katamat kasyāṃ gatau veditavyam | ekāntena tāvat 
復次此三(9)種障。應知於何道中有。若決定者。 
三障應知何趣中有。 
. 
 
triṣu dvīpeṣv ānantarya 
偈曰。於三(10)洲無間。 
頌(25)曰(26)三洲有無間　非餘扇搋等
(27)少恩少羞恥　餘障通五趣 
. 
 
nottarakurau nānyāsu gatiṣu | kuta evānyatra dhātau | tetṣv api stripuruṣāṇām eva | 
釋曰。於北洲及餘道皆無。何況餘界。(11)於人道中男女二人能作此業。 
(28)論曰。且無間業唯人三洲。非北倶盧餘趣餘(29)界。於三洲内。唯女男及造無間業。非扇搋等。 
. 
 
śaṇḍā dīnāṃ tu neṣyate | 
偈曰。黄門等(12)不許。 
See the full verse quoted previously 
. 
 
kiṃ kāraṇaṃ | tadevāsaṃvarābhāve kāraṇam uddiṣṭam | api ca 
釋曰。何因是彼無。護因即是此因。復有(13)別因。 
(93a1)所以者何。即前所説彼無斷善不律儀。因即(2)是此中無逆所以。 
. 
 
alpopakārālajjitvāt 
偈曰。少恩少慚羞。 
See the full verse quoted previously 
. 
 
yathākramaṃ mātāpitrosteṣāṃ ca | alpopakārau kilaiṣāṃ mātāpitarau |  vikalātmabhāvādhipatitvādalpasnehatvāc ca |  teṣām api na tīvraṃ hy apatrāpyaṃ mātāpitrorantike pratyupasthitaṃ yadvipādanādānantaryeṇa spṛśyeran |  ata eva tiryavapretānām api neṣyate |  paṭubuddhīnāṃ syād aśvājāneyavaditi bhadantaḥ |  manuṣyasyāpyamānuṣau mātāpitarau mārayato na syād ānantaryam ||  uktaṃ karmāvaraṇam || 
釋曰。次第父母於(14)某。某於父母。父母於某恩少。  由不具身分爲(15)増上故。愛念少故。  ＊某於父母不起重品慚羞。(16)由破此慚羞。爲無間罪所觸。  由此因故。畜生(17)鬼神道中。不許有無間業。  大徳説。若智慧明(18)了。有五無間。譬如聰慧馬故。  若人殺非人父(19)母。無無間業。  説業障已。 
又彼父母及彼己身。如次(3)少恩少羞恥故。謂彼父母於彼少恩。  爲彼(4)缺身増上縁故。又由於彼少愛念故。  彼於(5)父母慚愧心微。以無現前増上慚愧可言(6)壞故觸無間罪。  由此已釋。鬼及傍生雖害(7)母等而非無間。  然大徳説。若覺分明亦成(8)無間。如聰慧馬。  若有人害非人父母不成(9)逆罪。心境劣故。  已辯業障唯人三洲。 
.  .  .  .  .  .  . 
             
śeṣe gatiṣu pañcasu || 4.97 || 
偈曰。餘障於五道。 
See the full verse quoted previously 
. 
 
ke punaḥ śeṣe | kleśavipākāvaraṇe | manuṣyeṣu vipākāvaraṇam |  kauravā deveṣv asaṃjñisattvāḥ |  kiṃsvabhāvānyānantaryāṇi |  catvāri kāyakarma ekaṃ vākkarma trīṇi prāṇātipāta ekaṃ mṛṣāvādaḥ ekaṃ prāṇātipātaprayogaḥ |  anupakramadharmāṇo hi tathāgatāḥ |  hetau phalopacārātsaṃghabheda ānantaryamuktam |  bhidyate vā ’neneti kṛtvā | 
釋(20)曰。何者爲餘。謂惑障果報障。果報障者。於人(21)道中北洲人。  於天道中無想天。  此無間業體(22)性云何。  四身業爲體。一口業爲體。三殺生爲(23)性。一妄語爲性。一殺生前分爲性。  諸佛如來(24)不可殺害爲法。  於因立果名故。説僧和合破(25)爲無間業。  僧由此因破故因得破名。此破其(26)義云何。 
餘障應(10)知五趣皆有。然於人趣唯北倶盧。  在天趣(11)中唯無想處(12)説一切有部倶舍論卷第十七(13)(14)(15)(16)阿毘達磨倶舍論卷第十八(17)　　尊者世親造(18)　三藏法師玄奘奉　　詔譯　(19)  分別業品第四之六(20)於前所辯三重障中。説五無間爲業障體。(21)五無間業其體是何。  頌曰(22)此五無間中　四身一語業
(23)三殺一誑語　一殺生加行(24)論曰。五無間中四是身業。一是語業。三是殺(25)生。一虚誑語根本業道。一是殺生業道加行。  (26)以如來身不可害故。  破僧無間是虚誑語。(27)既是虚誑語何縁名破僧。因受果名。或能破(28)故。若爾僧破其體是何。能所破人誰所成(29)就。  See the previous record 
.  .  .  .  .  .  . 
             
saṃghabhedas tv asāmagrīsvabhāvo viprayuktakaḥ |
akliṣṭāvyākṛto dharmaḥ 
偈曰。僧破非和合。性非相應法。無染(27)無記法。 
頌曰(93b1)　　　　僧破不和合　心不相應行
(2)無覆無記性　所破僧所成 
. 
 
asāmagrī nāna cittaviprayuktaḥ saṃskāro ’nivṛtāvyākṛtaḥ saṃghabhedaḥ |  sa kimānantaryaṃ bhaviṣyati naiva ca tena bhettā samanvāgataḥ |  kiṃ tarhi | 
釋曰。和合者。謂與心不相應行無覆(28)無記。僧破亦爾。  此云何成無間業。能破人與(29)此不相應  何爲 
(3)論曰。僧破體是不和合性。無覆無記心不相(4)應行蘊所攝。  豈成無間。如是僧破因誑(5)語生。故説破僧是無間果。   
.  .  . 
     
saṃghas tena samanvitaḥ || 4.98 || 
偈曰。衆與此相應。 
See the full verse quoted previously 
. 
 
yo hi bhinnastasya bhedo na bhettuḥ | atha bhettā kena samanvāgataḥ | 
釋曰。何(247c1)以故。是破屬所破不屬能破。若爾能破。與何(2)法相應。 
非能破者成此(6)僧破。但是所破僧衆所成。此能破人何所(7)成就。破僧異熟何處幾時。 
. 
 
tad avadyamṛṣāvādas tena bhettā samanvitaḥ | 
偈曰。依此妄語罪。能破與相應。 
頌曰(8)能破者唯成　此虚誑語罪
(9)無間一劫熟　隨罪増苦増 
. 
 
saṃghabhedāvadyena bhettā samanvāgataḥ | tat punar mṛṣāvādaḥ |  sa punaḥ saṃghabhedasahaje vāgvijñaptyavijñaptī |  sa ca tenāvadyena samanvāgato bhettā | 
釋(3)曰。能破人與破僧和合罪相應。此罪謂妄語。  (4)復次此妄語。與僧和合破倶起有教無教。  能(5)破與此罪相應。 
(10)論曰。能破僧人成破僧罪。此破僧罪誑語爲(11)性。  即僧破倶生語表無表業。   
.  .  . 
     
avīcau pacyate kalpan 
偈曰。毘指一劫熟。 
See the full verse quoted previously 
. 
 
antarakalpamavīcau mahānarake vipacyate | anyaistu nāvaśyamavīcau |  atha yena bahunyānantaryāṇi kṛtāni bhavanti anantarameva tāni vipacyante |  kiṃ tu tais tasya bhavati | 
釋曰。一別(6)劫果報。於阿毘指大地獄熟。所餘無間業不(7)決定。於阿毘指大地獄熟。  若人作多無間業。(8)此多業悉無間熟。  由此業是人何所得。 
此必無間大地(12)獄中經一中劫受極重苦。餘逆不必生於(13)無間。  若作多逆罪皆於次生熟  如何多逆(14)同感一生。 
.  .  . 
     
adhikair adhikā rujaḥ || 4.99 || 
偈曰。(9)如増苦受増。 
See the full verse quoted previously 
. 
 
sahi bhūyobhir ānantaryaistasminnavīcau ghanataraṃ sukumārataraṃ cāśrayaṃ labhate kāraṇāś ca bahutarāstīvratarāś ca yena dvitricatuṣpañcaguṇāṃ vedanāṃ vedayate |  kaḥ punar eṣa saṃghaṃ bhanatti | 
釋曰。此人由多無間業熟。於阿(10)毘指地獄。得最大最厚柔軟依止。是苦惱事(11)最多種最難忍。起由此二因。所受苦受。二三(12)四五分増。  何人能破僧和合。 
隨彼罪増苦還増劇。謂由多逆(15)感地獄中大柔軟身多猛苦具。受二三四五(16)倍重苦。  誰於何處能破於誰。破在何時。經(17)幾時破。 
.  . 
   
bhikṣur dṛkcarito vṛttī bhinatti | 
偈曰。比丘見好(13)行。破。 
頌曰(18)苾芻見淨行　破異處愚夫
(19)忍異師道時　名破不經宿 
. 
 
bhikṣur bhinatti na gṛhī na bhikṣuṇyādayaḥ | sa ca dṛṣṭicarita eva na tṛṣṇācaritaḥ |  ṛtastho na bhinnavṛttastasyānādeyavākyatvāt | kva bhinatti |  atra bhagavān saṃnihitastataḥ | 
釋曰。在家不能破比丘。尼等亦不能(14)破。是比丘多見行。非貪愛行。  住於正行。由行(15)不可訶。邪行不能破。何以故。  此人教不可信(16)受故。何處得破。 
(20)論曰。能破僧者要大苾芻。必非在家苾芻尼(21)等。唯見行者非愛行人。  住淨行人非犯戒(22)者。  以犯戒者言無威故。 
.  .  . 
     
anyatra 
偈曰。餘處。 
See the full verse quoted previously 
. 
 
na hi śāstur eva saṃnidhau śakyo bhettum | tathāgatānāṃ duṣprasahatvād ādeyavākyatvāc ca |  kān bhinatti | 
釋曰。若世尊在(17)此處。異此處故得破。不得親對世尊。諸佛如(18)來不可輕逼故。言教最可信受故。  若破何人。 
要異處破。非對大(23)師。以諸如來不可輕逼。言詞威肅對必無(24)能。   
.  . 
   
bāliśān | 
(19)偈曰。凡夫。 
See the full verse quoted previously 
. 
 
pṛthagjanāneva nāryān pratyakṣadharmatvāt | tān api na kṣāntilābhina ity apare |  kiyatā bhinnaḥ saṃgho bhavati | 
釋曰。但破凡夫僧和合不能破聖(20)人。自證見正理法故。是凡夫未得忍前。餘師(21)説如此。  由幾量僧得破。 
唯破異生非破聖者。以諸聖者證法(25)性故。有説。得忍亦不可破。爲含二義説(26)愚夫言。   
.  . 
   
śāstṛmārgāntarakṣāntau bhinnaḥ 
偈曰。別師道忍時。已(22)破。 
See the full verse quoted previously 
. 
 
yadā tebhyas tathāgatādanyaḥ śāstā kṣamate tadupadiṣṭāc ca mārgādanyo mārga iyatā bhinnaḥ saṃgho vaktavyaḥ |  kiyantaṃ kālaṃ bhinna āste | tām eva rātriṃ 
釋曰。是時彼僧忍受別師異如來。及信受(23)別道。異如來所説正道。由此量應説僧已破。  (24)破已幾時得住。此夜。 
要所破僧忍師異佛。忍異佛説有(27)餘聖道。應説僧破  在如是時。 
.  . 
   
na vivasatyasau || 4.100 || 
偈曰。不宿住。 
See the full verse quoted previously 
. 
 
aparyuṣita eva hi saṃghabhede saṃgho ’vaśyaṃ pratisaṃdhīyate | yo ’yaṃ saṃghabheda uktaḥ 
釋曰。大(25)衆已破。不度此夜。必定更和合。是所説破僧(26)和合。 
此夜必和不(28)經宿住。如是名曰破法輪僧。 
. 
 
cakrabhedaḥ sa ca mataḥ 
偈曰。説此名破輪。 
See the full verse quoted previously 
. 
 
dharmacakraṃ hi tadā bhagavato bhinnaṃ bhavati | mārgapravṛttiviṣṭhāpanāt |  ata eva cakrādaś cocyate saṃghabhedaś ca |  kva punaś cakrabhedo bhavati | 
釋曰。何以故。是時(27)佛世尊法輪已破。能障礙聖道生起故。  故名(28)輪破。或説僧破。  此輪破何處得成。 
能障聖道輪  (29)壞僧和合故。  何洲人幾破法輪僧。破羯(93c1)磨僧何洲人幾。 
.  .  . 
     
jambūdvīpe 
偈曰。剡(29)浮洲。 
頌曰(2)贍部洲九等　方破法輪僧
(3)唯破羯磨僧　通三洲八等 
. 
 
nānyeṣu dvīpeṣu | katibhir bhikṣubhiḥ | 
釋曰。但於剡浮洲破。餘處則無。由幾人(248a1)得破。 
(4)論曰。唯贍部洲人。少至九。或復過此能破(5)法輪。非於餘洲。以無佛故。有世尊處方(6)有異師。 
. 
 
navādibhiḥ | 
偈曰。九等。 
See the full verse quoted previously 
. 
 
navādiṃ kṛtvā | pareṇāniyamaḥ | aṣṭau bhikṣayaḥ saṃgho bhavati | navamo bhettā |  avaśyaṃ hi saṃghena dvayoḥpakṣayoḥ sthātavyam |  evaṃ bhinno bhavati |  anyastu saṃghabhedaḥ karmabhedād bhavati |  yadyekasīmāyāṃ vyagrāḥ karma kurvanti | sa caiṣa 
釋曰。定取九爲破。過此無(2)定。八比丘是名僧第九爲能破。  何以故。僧必(3)定應於二聚二助中住。  若爾得破別有僧破。(4)從羯磨破成。  See the previous record  若於一別住不和合作羯磨。是(5)名羯磨破。此破 
要八苾芻分爲二衆。以爲所破。能(7)破第九。故衆極少猶須九人。等言爲明過(8)此無限。        唯破羯磨 
.  .  .  .  . 
         
karmabhedas triṣu dvīpeṣu 
偈曰。三洲有破業。 
See the full verse quoted previously 
. 
 
yeṣv eva śāsanam | katibhir bhikṣubhiḥ 
釋曰。於(6)三洲等若有如來正教。此由幾比丘成。 
通在三洲。極少八人。多(9)亦無限。通三洲者。有聖教故。 
. 
 
aṣṭābhir adhikaiś ca saḥ || 4.101 || 
偈曰。(7)此由八及餘。 
See the full verse quoted previously 
. 
 
cakrabhedastu ṣaṭsu kāleṣu na bhavati | katameṣu | 
釋曰。此中但作羯磨。不立十四(8)破類法故。以八爲定。是破輪於六時不得成。 
要一界中(10)僧分二部。別作羯磨故須八人。過此無(11)遮故亦言等。於何時分無破法輪。 
. 
 
ādāvante ’rbudāt pūrvaṃ yugāc coparate munau |
sīmāyāṃ cāpy abaddhāyāṃ cakrabhedo na jāyate || 4.102 || 
(9)偈曰。初後頞浮前。雙前師滅時。未結別住時。(10)破輪不得成。 
頌曰(12)初後皰雙前　佛滅未結界
(13)於如是六位　無破法輪僧 
. 
 
ādāvacirapravartite dharmacakre | ante parinirvāṇakāle bhagavataḥ |  etayor hi dvayor avasthayoḥ saṃgha ekaraso bhavati |  madhye ’pyarbudāt pūrvaṃ na bhidyate yāvacchāsane śīlārbudaṃ dṛṣṭyarbudaṃ ca notpannaṃ bhavati |  yugāc ca pūrvaṃ na bhidyate yāvacchrāvakāgrayugaṃ notpannaṃ bhavati |  bhinnanyāyaparivāsāttena ca pratisaṃdhānīyatvāt |  uparate munau śāstari parinirvṛte pratidvandvābhāvāt |  sīmāyāmabaddhāyāṃ yāvat sīmā na baddhā bhavati |  ekasīmāyāṃ hi pakṣadvayāvasthānātsaṃghabheda ityeṣu kālesu cakrabhedona bhavati |  na ca punaḥ sarveṣāṃ baddhānāṃ cakrabhedaḥ | karmādhīnatvāt | 
釋曰。初者轉法輪未久。後者世(11)尊將般涅槃時。  此二時中大衆恭敬修。同一(12)味故無破。  於中間在頞浮陀前僧不破。於正(13)法中。乃至戒頞浮陀見頞浮陀未起時。  於雙(14)前亦不破。乃至二弟子奢摩他毘鉢舍那雙(15)未起時。  由已破不經宿故。由二更和合故。  若(16)大師已般涅槃時。無相對立故  無破。乃至未(17)結別住時亦無破。  何以故。若共一別住安立(18)二助。則名僧破。於此六時破輪不成。  非一切(19)佛皆有此破輪。此事依業成故。 
(14)論曰。初謂世尊轉法輪未久。後謂善逝將般(15)涅槃時。  此二時中僧一味故。於正戒見皰(16)未起時。要二皰生方可破故。  See the previous record  未立止觀第(17)一雙時。  法爾由彼速還合故。  佛滅後時無(18)眞大師爲敵對故。  未結界時無  一界中分(19)二部故。於此六位無破法輪。  非破法輪諸(20)佛皆有。必依宿業有此事故。 
.  .  .  .  .  .  .  .  . 
                 
kasmāt mātṛvadhādiṣvānantaryaṃ nānyatra | 
云何殺母等(20)事中有無間業。於餘處無。 
且止傍論(21)應辯逆縁。 
. 
 
upakāriyuṇakṣetranirākṛtivipādanāt | 
偈曰。有恩功徳田。(21)由捨離除故。 
頌曰(22)棄壞恩徳田　轉形亦成逆
(23)母謂因彼血　誤等無或有
(24)打心出佛血　害後無學無 
. 
 
mātāpitṛvadhe tāvad upakāriṇo nirākaraṇāt | kathaṃ tāvupakāriṇau |  ātmabhāvasya tatprabhavatvāt |  kiṃ tayor nirākaraṇam | parityāgaḥ | guṇakṣetratvād arhadvadhād ānantaryam |  yadi punar māturvyañjanaṃ parivṛttaṃ syāt piturvā tatraikasmin nāmnāyo 
釋曰。於殺父母中。由捨有恩人。(22)云何彼有恩。  是自身生本故。  云何捨彼。謂除(23)彼命根。功徳田者。謂阿羅漢。阿羅漢身是三(24)界惑擇滅。及戒等陰器故。故名功徳田。  由除(25)此身故成無間業。若父母轉根。於此一依止(26)中。 
(25)論曰。何縁害母等成無間非餘。由棄恩田(26)壞徳田故。謂害父母是棄恩田。如何有(27)恩。  身生本故。  如何棄彼。謂捨彼恩。徳田謂(28)餘阿羅漢等。具諸勝徳及能生故。  壞徳所(29)依故成逆罪。父母形轉殺成逆耶。逆罪亦(94a1)成。依止一故。 
.  .  .  . 
       
vyañjanāntarito ’pi syāt 
偈曰。別根障亦有。 
See the full verse quoted previously 
. 
 
ata evocyate “syāt puruṣaṃ jīvitād vacyaparopayen na pitaraṃ nārhantam |  ānantaryāvadyena ca spṛśyeta |  syānmāturvyañjanaṃ parivṛttaṃ syād iti |  syāt strīṃ jīvitādvyaparopayenna mātaraṃ nārhantīm ānantaryāvadyena ca spṛśyeta |  syāt piturvyañjanaṃ parivṛttaṃ syād ” iti |  anyasyāḥ striyāḥ kalalaṃ prasrutamanyayā yonyā pītam |  katarā tasya mātā yāṃ ghnataḥ syād ānantaryam | 
釋曰。是故經中説云。(27)爲有如此不令男人離命根。非父非阿羅漢。  (28)而爲無間罪所觸不。  有。若母轉根。  令女人離(29)命根。非母非阿羅漢。而爲無間罪所觸不  有。(248b1)若父轉根。  有女人柯羅邏墮。有別女人。即取(2)安置産門中。  此人以何女爲母。若殺於何女(3)成無間業。 
由如是義故。有問。言頗有(2)令男離命根。非父阿羅漢  而爲無間罪觸(3)不。  曰有。謂母轉形。  頗有令女離命根非(4)母阿羅漢而爲無間罪觸不。  曰有。謂父轉(5)形。  設有女人羯剌藍墮餘女收取置産門(6)中生子。  殺何成害母逆。 
.  .  .  .  .  .  . 
             
mātā yacchoṇitodbhavaḥ || 4.103 || 
偈曰。從血生是母。 
See the full verse quoted previously 
. 
 
yasyāḥ śoṇitādasāvudbhūtaḥ sattvaḥ sā ’sya mātā dvitīyā tu sarvakṛtyeṣv avalokyā |  sā hy āpāyikā poṣikā saṃvardhikā ca |  yadi mātari prayogaṃ kṛtvā ’nyāṃ mārayenna syād ānantaryam |  amātṛprayogeṇa mārayet tathāpi na syāt |  mañcatalāvalīnamātṛmāraṇaṃ cātrodāhārya dhāvakasya ca putreṇa masaka prayogeṇa piturmāraṇaṃ ca |  ekena prahāreṇa mātaramanyāṃ ca mārayato dve avijñaptī bhavataḥ |  vijñaptistvānantaryameva |  tasya karmaṇo balīyastvāt | paramāṇusaṃcitatvād vijñaptir api dvidheti bhadantaghoṣakaḥ |  anarhatsaṃjñayā ’pi arhadghāte bhavaty ānantaryam aham hanmītyāśrayāvadhāraṇāt |  yaḥ pitaramarhantaṃ hiṃsyāttasyāpyekameva syād ānantaryamāśrayaikatvāt |  idamavadānaṃ kathaṃ nīyate “gaccha śikhaṇḍinaṃ brūhi dve ānantarye bhavatā kṛte |  yac ca pitā jīvitādvyaparopito yaccārhann” iti |  dvābhyāṃ kāraṇābhyām iti vaktavyam |  dvābhyāṃ vā mukhābhyāṃ paribhāṣitaḥ |  kimavaśyaṃ tathāgatasyāsti kuṭuṣṭacittarudhirotpādanādānantaryam |  vadhābhiprāyasya syāt | 
釋曰。若從此(4)女人血成此人身。此女是其生母。於第二女(5)人。一切事中皆應問聽。  何以故。此女能飮(6)此兒。及能長養教訓是非。  若人於母行殺害(7)方便。誤殺餘人。無無間業。  不於自母行殺(8)害方便。＊誤殺自母。亦無無間業。  因子欲殺(9)方便母隱床中。父走餘處故死。此人成無間(10)業。  若人行一害事。殺母及殺餘人。二無教(11)業並起。  有教＊唯無間業。  由此無間業力強(12)故。大徳瞿沙説。隣虚所成故。有教亦有二種。  (13)若不想是阿羅漢。殺阿羅漢。有無間業。謂(14)我今必殺。於此依止意決定故。  若人殺父。父(15)是阿羅漢。此人但得一無間業。由依止一故。  (16)若爾此阿婆陀那經云何。將經云。汝去語始(17)看持。汝今造二無間業。  由汝令父離命根。(18)亦令阿羅漢離命根。  顯此無間業由二因縁(19)所成。故説此言。  復次由此二門訶責彼人。故(20)説此言。  爲決定於如來邊起惡心出血故。有(21)無間業爲不。  若由殺意故有無間業。 
因彼血者身生本(7)故。諸有所作應諮後母。  能飮能養能長成(8)故。  若於父母起殺加行誤殺餘人無無間(9)罪。  於非父母起殺加行誤殺父母亦不(10)成逆。  如子執杖撃父母蚊母隱在床(11)謂餘而殺。  若一加行害母及餘二無表生。  (12)表唯逆罪。  以無間業勢力強故。尊者妙音説(13)有二表。表是積集極微成故。  若害阿羅漢(14)無阿羅漢想。於彼依止起定殺心。無簡別(15)故亦成逆罪。  若有害父父是阿羅漢得一(16)逆罪。以依止一故。  若爾喩説當云何通。佛(17)告始欠持。汝已造二逆。  所謂害父殺阿(18)羅漢。  彼顯一逆由二縁成。  或以二門訶責(19)彼罪。  若於佛所惡心出血。一切皆得無間(20)罪耶。  要以殺心方成逆罪。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                               
buddhe na tāḍanecchasya 
偈曰。於(22)佛打意無。 
See the full verse quoted previously 
. 
 
yadi tāḍanābhitrāya utpādayenna syāt | yadyanarhati praharetsa ca prahārādūrdhvamarhan syāt 
釋曰。若人＊唯有打故意出佛血。(23)則無無間業。若人於非阿羅漢行殺害事。害(24)後成阿羅漢。得無間業不。 
打心出血無間(21)則無。若殺加行時彼非阿羅漢將死方得(22)阿羅漢果。能殺彼者有逆罪耶。 
. 
 
prahārān nordhvam arhati | 
偈曰。害後無學無。 
See the full verse quoted previously 
. 
 
syād ānantaryam iti vartate | na hi tena tatra prayogaḥ kṛtaḥ |  kimānantarye prayogaṃ kṛtvā tasminn avyāvartite vairāgyaṃ phalaṃ vā na prāpnuyāt | 
(25)釋曰。於此人無無間業。何以故。此殺方便不(26)於阿羅漢起故。  若人已作無間方便。未轉方(27)便時。爲先得離欲及聖果不。 
無。於無學(23)身無殺加行故。  若造無間加行不可轉。(24)爲有離染及得聖果耶。 
.  . 
   
nānantaryaprayuktasya vairāgyaphalasaṃbhavaḥ || 4.104 || 
偈曰。行無間前(28)人。無離欲及果。 
頌曰(25)造逆定加行　無離染得果 
. 
 
anyakarmaphalapathaprayogaṃ tu kṛtvāryamārgotpattau na punaḥ karmapathotpattir āśrayasyātyantaṃ tadviruddhatvāt | 
釋曰。若人作無間業。方便必(29)定應成。是方便時中。無離欲及得聖果。若不(248c1)定則不如。若人於餘業道。作前方便道生時。(2)得離欲及聖果。後業道不生。何以故。是今依(3)止與彼業一向相違故。 
(26)論曰。無間加行若必定成中間決無離染得(27)果。餘惡業道加行中間。若聖道生業道不起。(28)依止與彼定相違故。 
. 
 
eṣām ānantaryāṇāṃ katamat mahāsāvadyam | 
於五無間中何無間業(4)罪最重。 
於諸惡行無間業中何(29)罪最重。於諸妙行世善業中何最大果。 
. 
 
saṃghabhede mṛṣāvādo mahāvadyatamo mataḥ | 
偈曰。破僧和妄語。許最大重罪。 
頌(94b1)曰(2)破僧虚誑語　於罪中最大
(3)感第一有思　世善中大果 
. 
 
yaḥ saṃghabhedanimittaṃ mṛṣāvādo dharmādharmajñasya viparyayadyotanāt sa sarveṣāṃ duścaritānāṃ mahāvadyatamaḥ |  kiṃ kāraṇam |  tathāgatadharmaśarīraprahāritatvāt lokānāṃ ca svargāpavargamārgāntarāyakatvāt |  saṃghe hi bhinne lokasya niyāmāvakrantiphalaprāptivairāgyāsravakṣayāḥ pratibadhyante dhyānādhyayanasvādhyāyacintākarmāṇy api na pravartante sadevanāgamanuṣyaṃ jagaccākulaṃ vimanaskaṃ vartate yāvat punar na pratisaṃdhito bhavatiyasmāccāvicau kalpaṃ vipākaḥ |  śeṣāṇām ānantaryāṇāṃ yathākramaṃ pañcamatṛtīyaprathamāni gurutarāṇi sarvalaghuḥ pitṛvadhaḥ |  yat tarhi bhagavatā trayāṇāṃ daṇḍānāṃ manodaṇḍo mahāsāvadya uktaḥ punar mithyādṛṣṭiḥ paramavadyānām ity uktam ānantaryāṇi niyamasya saṃghabhedo mahāsāvadya uktaḥ |  trīṇi karmāṇi niyamayya manodaṇdaḥ dṛṣṭīrniyamayya mithyādṛṣṭiḥ |  athavā vipākavistaraṃ mahājanavyāpādanaṃ kuśalamūlasamucchedaṃ cādhikṛtya yathākramam | 
釋(5)曰。了別法非法人。妄語是僧和合破。因顯翻(6)倒理故。於一切邪行是最大重罪。  何以故。  能(7)害諸如來法身故。能障礙世間天道及涅槃(8)道故。  何以故。大衆正破時。世間入正定聚證(9)果。離欲流盡等悉皆被遮。修定讀誦一切正(10)思事並不得起。一切世間及人天。皆紛擾生(11)憂惱亂心。此事乃至僧未更和合。復次由(12)此業報。於阿毘指地獄熟具滿一劫。故言大(13)重。  所餘無間業次第應知。第五第三第一爲(14)重。一切中第二最輕。  若爾佛世尊説。於三種(15)治罰中。意治罰最重。復説。一切罪中邪見最(16)勝。於無間業中定判破僧爲最重罪。此言云(17)何。若約無間一劫果報。無勝破僧妄語。  若決(18)判三業。意治罰最重。餘治罰隨此故。若決判(19)諸見邪見最重。非撥彼境界故。  復次依大果(20)報。依殺害多衆生。依斷除善根。故説此言。次(21)第應知。 
(4)論曰。雖了法非法。爲欲破僧而起虚誑語(5)顛倒顯示。此無間中爲最大罪。    由此傷毀(6)佛法身故。障世生天解脱道故。  謂僧已破(7)乃至未合。一切世間入聖得果離染盡漏(8)皆悉被遮。習定温誦思等業息。大千世界法(9)輪不轉。天人龍等身心擾亂故招無間一劫(10)異熟。由此破僧罪爲最重。  餘無間罪如其(11)次第第五三一後後漸輕。第二最輕。恩等少(12)故。  若爾何故三罰業中。佛説意罰爲最大(13)罪。又説罪中邪見最大。據五無間説破僧(14)重。  約三罰業説意罪大。就五僻見説邪見(15)重。  或依大果害多有情斷諸善根。如次説(16)重。 
.  .  .  .  .  .  .  . 
               
sucaritānāṃ punaḥ katamat mahāphalatamam | 
於善行中何善行果報最大。 
 
. 
 
bhavāgracetanā loke mahāphalatamā śubhe || 4.105 || 
偈曰。世(22)有頂故意善中最大果。 
See the full verse quoted previously 
. 
 
kuśale punaḥ karmaṇi bhavāgracetanā sarveṣāṃ mahāphalatamā |  tasyā aśītikalpasahasrāṇyatipraśānto vipākaḥ |  vipākaphalaṃ cādhikṛtyaitad uktam |  visaṃyogaphalaṃ tvadhikṛtya vajropamasamādhicetanā sarveṣāṃ mahāphalā sarvasamyojanaparyādānaphalatvāt |  ata eva loka ity uktam | 
釋曰。於善業中非想(23)非非想故意果報最大。  何以故。於八萬大劫(24)微妙寂靜。是其果報故。  此言約果報果説。  若(25)約相離果。金剛三摩提故意。於一切中爲最(26)大果。一切結滅盡爲果故。  是故説於世間爲(27)由無間業於地獄得無間生。 
感第一有異熟果思。於世善中爲最大(17)果。  感八萬大劫極靜異熟故。  約異熟果故(18)説此言。  據離繋果則金剛喩定相應思能(19)得大果。諸結永斷爲此果故。  爲簡此故説(20)世善言。 
.  .  .  .  . 
         
kim ānantaryair evāvaśyaṃ narakeṣūpapadyate | ānantaryasabhāgairapyavaśyam upapadyate |  natvanantaramevetyapare | katamāni tānītyāha 
爲亦由無間同(28)類。由二種。  有餘師説。＊唯由無間業必定得(29)無間生。由同類不定。何者爲無間同類。 
爲唯無間罪定生地獄。諸無間同類(21)亦定生彼。  有餘師説。非無間生。同類者何。 
.  . 
   
dūṣaṇaṃ māturarhantyā niyatisthasya māraṇam |
bodhisattvasya śaikṣasya saṃghāyadvārahārikā || 4.106 ||
ānantaryasabhāgāni pañcamaṃ stūpabhedanam | 
偈曰。(249a1)汚母阿羅漢。殺定地菩薩。及有學聖人。奪僧(2)和合縁。是無間同類。五破佛支提。 
(22)頌曰(23)汚母無學尼　殺住定菩薩
(24)及有學聖者　奪僧和合縁
(25)破壞窣堵波　是無間同類 
. 
 
etāni pañca pañcānām ānantaryāṇāṃ yathākramam sabhāgāni |  yadi mātaram arhantīṃ dūṣayaty abrahmacaryakaraṇāt niyatipatītaṃ bodhisattvaṃ mārayati śaikṣaṃ mārayati saṃghasya sukhāya dvārikaṃ harati stūpabhedaṃ karoti |  anyad api tu karma savipākaṃ triṣu kāleṣv atyarthaṃ vighnayati |  katameṣu trisu | 
釋曰。如此(3)五業與五無間業。應知次第同類。  若人汚壞(4)自母阿羅漢。由行非梵行故。若人殺至住定(5)地菩薩。若殺有學聖人。若奪大衆和合因縁。(6)若起佛支提想。破佛藪斗波。此業説名無間(7)同類。  有餘業若有果報。於三時中最急起障。  (8)何者三時。 
(26)論曰。如是五種隨其次第是五無間同類(27)業體。  謂有於母阿羅漢尼行極汚染謂非(28)梵行。或有殺害住定菩薩。或殺學聖者。或(29)奪僧合縁。或破窣堵波。是五逆同類。  有異(94c1)熟業於三時中極能爲障。  言三時者。 
.  .  .  . 
       
kṣāntyanāgāmitārhattvaprāptau karmātivighnakṛt || 4.107 || 
偈曰。忍那含羅漢。位中業起障。 
頌曰(2)將得忍不還　無學業爲障 
. 
 
mūrdhabhyaḥ kṣāntimākirata āpāyikāni karmāṇi vighnāyopatiṣṭhante |  tadvipākabhūmyatikramāt |  yathā puruṣasya deśatyāgaṃ kurvato dhanikā upatiṣṭhante |  anāgāmiphalaṃ prāpnuvataḥ kāmāvacarāṇi vighnāyopatiṣṭhante tathaiva sthāpayitvā dṛṣṭadharmavedanīyaṃ karma |  arhattvaṃ prāpnuvato rūpārūpyāvacarāṇi tathaiva |  yad uktaṃ “bodhisattvasya māraṇam” iti 
釋(9)曰。若人從頂思想忍。是時一切引惡道果報(10)業。悉起爲障。  由應過彼果報地故。  譬如有人(11)應捨離自國土。一切債主皆起諸業亦爾。  若(12)人應至阿那含果。一切欲界雜業。悉起爲(13)障。＊唯除現報業。  若人應至阿羅漢果。一切色(14)界無色界業。悉起爲障。  於前已説。若人殺定(15)地菩薩。 
(3)論曰。若從頂位將得忍時感惡趣業皆極(4)爲障。  以忍超彼異熟地故。  如人將離本(5)所居國一切債主皆極爲障。  若有將得不(6)還果時。欲界繋業皆極爲障。唯除隨順現(7)法受業。  若有將得無學果時。色無色業皆(8)極爲障。亦除順現。二喩如前。  如上所言住(9)定菩薩 
.  .  .  .  .  . 
           
bodhisattvaḥ kuto yāvat 
偈曰。菩薩從何位。 
爲從何位得住定名。 
. 
 
kuta upādāya bodhisattvo vaktavyaḥ | 
釋曰。取何位應説(16)此是菩薩。 
彼復於何説(10)名爲定。 
. 
 
yato lakṣaṇa karmakṛt | 
偈曰。從作相業時。 
頌曰(11)從修妙相業　菩薩得定名
(12)生善趣貴家　具男念堅故 
. 
 
yataḥ prabhṛti lakṣaṇavipākāni karmāṇy ārabhate kartuṃ sa hi tadānīṃ niyatipatito bhavati |  kathaṃ kṛtvā | sa hi tasmāt kālāt prabhṛti nityaṃ bhavati | 
釋曰。從修行能(17)感三十二相八十隨相果報業時。何以故。此(18)人於此時中。已入菩薩正定位。  云何如此。此(19)人從此時。向後恒爾。 
(13)論曰。從修能感妙三十二大丈夫相異熟(14)果業。菩薩方得立住定名。  以從此時乃至(15)成佛常生善趣及貴家等。 
.  . 
   
sugatiḥ kulajo ’vyakṣaḥ pumān jātismaro ’nivṛt || 4.108 || 
偈曰。善道貴家具。男憶(20)宿不退。 
See the full verse quoted previously 
. 
 
praśastā gatirasyeti sugatirdevamanuṣyopapatteḥ |  tasyāṃ ca sugatau kṣatriyabrāhmaṇagṛhapatimahāśālakulajo bhavati nānyaḥ kulīnaḥ |  vikalānyakṣāṇyasyeti vyakṣaḥ |  na vyakṣo ’vyakṣaḥ avikalendriyaḥ ity arthaḥ | puruṣa eva na strī kuta eva śaṇḍhādiḥ |  jātismaraś ca bhavati | sarvasyāṃ jātau nivartata iti nivṛt | na nivṛdanivṛt |  anivartaka ity arthaḥ |  sattvahitārthaṃ sarvaduḥkhaprakāraiḥ sarvasattvavipratipattibhiś cākheditatvāt |  yattalloka ucyate “apaṇakrīto dāsa” iti |  bodhisattvās te te hi mahātmānaḥ sarvasaṃpatprakarṣaviśeṣaprāptā api santo niṣkāraṇakaruṇāpāratantryāt sarvasattveṣu caṇḍālakumārakasadṛśam ātmānaṃ nirmānatayā vyavasthāpya sattvebhyaḥ sarvakadarthānāṃ soḍhāro bhavanti sarvaśramayantraṇānāṃ codvoḍhāraḥ |  yaccaitallakṣaṇavipākaṃ karmetyuktam | 
釋曰。善道者。最勝可讃故名善道。由(21)生於人天道中故。  復於善道中。生刹帝利種(22)姓。婆羅門種姓。大長者種姓。於中生摩訶婆(23)羅家。  See the next record  此人已生貴家。有貴家人具根。有不具(24)根。此根有二種。謂色根法根。若不具此。是從(25)明向闇。若具此。是從明向明。恒得丈夫身。非(26)女人身。何況作黄門等。  此人憶一切生中一(27)切宿住事。由聞思二慧圓滿故。  於安樂利益(28)衆生事中。  由一切苦品類。由一切他違逆惡(29)事不厭極故。  是世間所説。非直買得陀婆。  (249b1)應知是菩薩。何以故。是諸大士。已至一切勝(2)徳最上上品位。無餘因縁。＊唯由繋屬大悲(3)故。於一切衆生。安立自身。似彼僕使。由無(4)憍慢故。於一切衆生。能忍受一切最難求。欲(5)恒荷負一切苦行事。由礙他故。不立自事。是(6)故説非直買得  是所説。能感相果報業者。 
生善趣者。謂生(16)人天。趣妙可稱故名善趣。  於善趣内常生(17)貴家。謂婆羅門或刹帝利巨富長者大婆(18)羅家。  See the next record  於貴家中根有具缺。然彼菩薩恒(19)具勝根。恒受男身尚不爲女。何況有受(20)扇搋等身。  生生常能憶念宿命。所作善事常(21)無退屈。  謂於利樂有情事中。  衆苦逼身皆(22)能堪忍。雖他種種惡行違逆。而彼菩薩心無(23)厭倦。  如世傳有無價馱娑。  當知此言目(24)彼菩薩。由彼大士雖已成就一切殊勝圓滿(25)功徳。而由久習無縁大悲任運恒時繋屬(26)他故。普於一切有情類中。以無慢心皆攝(27)同己。或常觀己如彼僕使。故於一切難求(28)事中皆能堪忍。及於一切勞迫事中皆能荷(29)負。  修妙相業其相云何。 
.  .  .  .  .  .  .  .  .  . 
                   
jambūdvīpe pumāneva saṃmukhaṃ buddhacetanaḥ |
cintāmayaṃ kalpaśate śeṣa ākṣipate hi tat || 4.109 || 
偈(7)曰。剡浮洲丈夫。對佛佛故意。思慧類百劫。於(8)餘得引此。 
頌曰(95a1)　　　　贍部男對佛　佛思思所成
(2)餘百劫方修　各百福嚴飾 
. 
 
jambūdvīpa eva bodhisattvo lakṣaṇavipākaṃ karmākṣipati | nānyatra |  jāmbūdvīpakānāṃ tīkṣṇabuddhitvāt |  puruṣa eva na strī |  saṃmukhībhūta eva śāstari buddhālambanayaiva cetanayā cintāmayaṃ tatkarma na śrutamayaṃ na bhāvanāmayam |  kalpaśate ca śeṣa ākṣipati na bahubhavesu |  bhagavatā tu śākyamuninottaptavīryatayā nava kalpā apāvartitā ekanavatyā kalpairākṣiptam |  ata eva cokta “mito ’haṃ grāmaṇīrekanavataṃ kalpamupādāya na samanusmarāmi nābhijānāmi yad ekakulam api pakṣabhikṣāpradānahetoḥ kṣataṃ vā syād upahataṃ veti” |  tataḥ prabhṛti prakṛtijātismaratvāt prathamakalpāsaṃkhyeyaniryāta eva bodhisattva etāṃś caturo doṣān vyāvartayati dvau ca guṇo pratilabhata iti pūrvācāryāḥ |  teṣāṃ ca lakṣaṇānām 
釋曰。＊唯於剡浮洲菩薩修引相報(9)業。非餘洲  何以故。剡浮洲人。智根最利故。  (10)唯丈夫非女人。  過女人位故。此修於何時。(11)大師在現前時。由縁佛爲境故意故。此業(12)思慧爲類。非聞修慧。  於餘時謂百大劫量。非(13)於多餘。  一切佛皆爾。＊唯釋迦牟尼世尊。正(14)勤最熾盛故。能超九劫。於九十一劫引所餘(15)相業。  是故如來説。土主我從此生前所經九(16)十一劫。不憶不見。昔時於一家生中。因施一(17)熟食。有間有損。  何況大事。從此時自性念宿(18)住故。已出初阿僧祇。菩薩除滅四種過失。恒(19)得二種最勝徳。宿舊師説如此。  於菩薩諸相(20)中。 
(3)論曰。菩薩要在贍部洲中方能造修引妙(4)相業。  此洲覺慧最明利故。  唯是男子非女等(5)身。  爾時已超女等位故。唯現對佛。縁佛起(6)思是思所成。非聞修類。  唯餘百劫造修非(7)多。  諸佛因中法應如是。唯薄伽梵釋迦牟(8)尼。精進熾然能超九劫。九十一劫妙相業成。  (9)是故如來告聚落主。我憶九十一劫以來。(10)不見一家因施我食有少傷損。  唯成大(11)利。從此自性恒憶宿生。是故但言九十一(12)劫。宿舊師説。菩薩出初無數劫來。離四過(13)失得二功徳。  如前所辯。一一妙相百福莊(14)嚴。 
.  .  .  .  .  .  .  .  . 
                 
ekaikaṃ puṇyaśatajam 
偈曰。一一百福生。 
See the full verse quoted previously 
. 
 
kiṃ puṇyasya parimāṇam |  saṃnikṛṣṭabodhisattvaṃ sthāpayitvā yāvat sarvasattvānāṃ bhogaphalam ity eke |  yāvat sarvasattvānāṃ karmādhipatyena trisāhasramahāsāhasrako loko ’bhinivartata ity apare |  buddhā eva ca tatparimāṇajñā ity apare |  atha bodhisattvabhūto bhagavān kiyato buddhān paryupāsayāmāsa |  pratheme kalpāsaṃkhyeye pañcasaptatisahasrāṇi dvitīye ṣaṭsaptatiṃ tṛtīye saptasaptatim | 
釋曰。此福量云何。  除(21)近行菩薩。一切十方衆生。能感富樂業爲量。(22)餘師説如此。  如衆生業増上縁。能感三千大(23)千世界生。如此量。毘婆沙師説如此。  有餘師(24)説。＊唯諸佛能知此業數量。  復次今世尊。昔(25)在菩薩位中。事幾諸佛。  於初阿僧祇事七十(26)五千佛。於第二阿僧祇事七十六千佛。於第(27)三阿僧祇事七十七千佛。 
何等名爲一一福量。  有説。唯除近佛菩(15)薩所餘一切有情所修富樂果業名一福量。  (16)有説。世界將欲成時。一切有情感大千土(17)業増上力爲一福量。  有説。此量唯佛乃知。  今(18)我大師昔菩薩位於三無數劫供養幾佛耶。  (19)頌曰(20)於三無數劫　各供養七萬
(21)又如次供養　五六七千佛(22)論曰。初無數劫中供養七萬五千佛。次無數(23)劫中供養七萬六千佛。後無數劫中供養七(24)萬七千佛。 
.  .  .  .  .  . 
           
atha kasya kalpāsaṃkhyeyasyānte katamo buddha āsīt |  pratilomānukrameṇa yathākramam | 
一一阿僧祇最後(28)時。何佛世尊出。  由逆時應知次第。 
三無數劫一一滿時。及初發心各(25)逢何佛。  See the next commentary of the following verse 
.  . 
   
asaṃkhyeyatrayāntyajāḥ |
vipaśyī dīpakṛdratnaśikhī 
偈曰。三僧(29)祇後出。毘婆尸燃燈。寶光。 
頌曰(26)三無數劫滿　逆次逢勝觀
(27)然燈寶髻佛　初釋迦牟尼 
. 
 
ratnaśikhini samyaksaṃbuddhe prathamo ’saṃkhyeyaḥ samāptaḥ | dīpaṅkare bhagavati dvitīyaḥ |  vipaśyini tathāgate tṛtīyaḥ | sarveṣāṃ tu teṣāṃ 
釋曰。於剌那尸棄(249c1)佛世尊。第一阿僧祇究竟。於燃燈佛世尊。第(2)二阿僧祇究竟。  於毘婆尸佛世尊。第三阿僧(3)祇究竟。於一切佛。 
(28)論曰。言逆次者。自後向前。謂於第三無數(29)劫滿所逢事佛名爲勝觀。第二劫滿所(95b1)逢事佛名曰然燈。第一劫滿所逢事佛名(2)爲寶髻。  See the previous record 
.  . 
   
śākyamuniḥ purā || 4.110 || 
偈曰。先釋迦。 
See the full verse quoted previously 
. 
 
śākyamunir nāma samyaksaṃbuddhaḥ pūrvaṃ vabhūva |  yatra bhagavatā bodhisattvabhūtenādyaṃ praṇidhānaṃ kṛtam evaṃprakāra evāhaṃ buddho bhaveyam iti no ’py evaṃ kaliyuga evotpannavān āryavat tasyāpy evaṃ varṣasahasrāntaṃ śāsanaṃ babhūva | 
釋曰。有佛(4)世尊。號釋迦牟尼。昔已出世。  於此世尊所。今(5)佛世尊求修菩薩行。初發菩提願。願我成佛。(6)皆同如此相。昔時世尊。如今末世時生。乃至(7)世尊正法住＊唯一千年内。 
最初發心位逢釋迦牟尼。謂我世尊(3)昔菩薩位最初逢一佛號釋迦牟尼。  遂對(4)其前發弘誓願。願我當作佛一如今世尊。(5)彼佛亦於末劫出世。滅後正法亦住千年。故(6)今如來一一同彼。 
.  . 
   
atha kasyām avasthāyāṃ bodhisattvaḥ kāṃ pāramitāṃ paripūrayate | 
菩薩在於何位。圓(8)滿何波羅蜜。 
我釋迦菩薩於何位中(7)何波羅蜜多修習圓滿。 
. 
 
sarvatra sarvaṃ dadataḥ kāruṇyāddānapūraṇam | 
偈曰。遍處施一切。由大悲施滿。 
頌曰(8)但由悲普施　被折身無忿
(9)讃歎底沙佛　次無上菩提
(10)六波羅蜜多　於如是四位
(11)一二又一二　如次修圓滿 
. 
 
yadā sarvasmai sarvaṃ dadāti ā akṣṇaḥ ā majjāyāḥ kāruṇyānnābhyudayaviśeṣaṃ lipsamānaḥ iyatā dānapāramitā paripūrṇā bhavati | 
(9)釋曰。是時於一切衆生。平等一切所應施類。(10)若施財乃至眼及骨髓。若施法無師祕密。若(11)施無畏現在未來二世救濟。＊唯有大悲無所(12)求。爲由此量施波羅蜜得圓滿。 
(12)論曰。若時菩薩普於一切能施一切乃至眼(13)髓。所行惠捨但由悲心。非自希求勝生差(14)別。齊此布施波羅蜜多修習圓滿。 
. 
 
aṅgacchede ’pyakopāttu rāgiṇaḥ kṣāntiśīlayoḥ || 4.111 || 
偈曰。分斫身(13)無怪。有欲戒忍成。 
See the full verse quoted previously 
. 
 
yadā ’yamavītarāgo ’pi cchidyamāneṣv aṅgeṣu nālpam api kupyati tadā ’sya kṣāntiśīlapāramite paripūrṇe bhavataḥ | 
釋曰。若是時菩薩未得離(14)欲法。若被斬斫身分分斷。於自他無愛憎故。(15)最輕怪心亦不起。是時戒忍波羅蜜二倶圓(16)滿。 
若時菩薩(15)被析身支。雖未離欲貪而心無少忿。齊(16)此戒忍波羅蜜多修習圓滿。 
. 
 
tiṣyastotreṇa vīryasya 
偈曰。讃底沙精進。 
See the full verse quoted previously 
. 
 
tiṣyaṃ tathāgataratnaguhāyāṃ tejodhātusamāpannadṛṣṭyā bhagavān bodhisattvabhūta ekena pādena sthitvā sapta divasān stutavān ekagāthayā 
釋曰。昔有如來號底(17)沙。於寶山巖中入火界定。令佛世尊昔在菩(18)薩位。以別意行遇見此如來。一脚著地一脚(19)未下。於七日七夜。誦一偈讃歎已方坐。 
若時菩薩勇猛(17)精進因行。遇見底沙如來坐寶龕中入火(18)界定威光赫奕特異於常。專誠瞻仰忘下(19)一足。經七晝夜無怠。淨心以妙伽他讃彼(20)佛曰 
. 
 
“na divi bhuvi vā nāsmin loke na vaiśravaṇālaye |
na marubhavane divye sthāne na dikṣu vidikṣu vā || caratu vasudhāṃ sphītāṃ kṛtsnāṃ saparvatakānanām | puruṣavṛṣabhastvattulyo ’nyo mahāśramaṇaḥ kuta” iti || 
偈(20)曰(21)地天梵靜處皆無　三世十方未曾有
(22)遍行尋此地山林　何人等尊由三徳 
(21)天地此界多聞室　逝宮天處十方無
(22)丈夫牛王大沙門　尋地山林遍無等 
. 
 
tadā kila vīryapāramitā paripūrṇā nava ca kalpāḥ pratyudāvartitāḥ | 
(23)是時精進波羅蜜已圓滿。九大劫已超究竟。 
(23)如是讃已便超九劫。齊此精進波羅蜜多(24)修習圓滿。 
. 
 
dhīsamādhyor anantaram | 
(24)偈曰。定慧覺無間。 
See the full verse quoted previously 
. 
 
bodheḥ pūrvasamanantaraṃ dhyānaprajñāpāramitayoḥ paripūrirvajropamasamādhau svasyāḥ saṃpadaḥ pāragamanāt pāramitāḥ | 
釋曰。先無上菩提。持訶那(25)波羅蜜。般若波羅蜜已圓滿。於金剛三摩提(26)位。此六云何名波羅蜜多。由至自圓徳際故。(27)復次波羅摩者。謂菩薩最上品故。是彼正行。(28)名波羅美眠履反是彼正行聚。名波羅美多。互(29)不相離故。 
若時菩薩處金剛座將登無上(25)正等菩提。次無上覺前住金剛喩定。齊此(26)定慧波羅蜜多修習圓滿。能到自所往圓徳(27)彼岸。故此六名曰波羅蜜多。 
. 
 
sūtra uktaṃ “trīṇi puṇyakriyāvastūni |  dānamayaṃ puṇyakriyāvastu śīlamayaṃ bhāvanāmayam” iti |  kathametattrayaṃ puṇyakriyāvastu | 
經中説有三福業類。  一施性福業(250a1)類。二戒性福業類。三修性福業類。  此三云何(2)名福業類 
契經説。有三(28)福業事。  一施類福業事。二戒類福業事。三修(29)類福業事。  此云何立福業事名。 
.  .  . 
     
puṇyaṃ kriyā ’tha tadvastu trayaṃ karmapathā yathā || 4.112 || 
偈曰。福業福業類。此三如業道。 
頌曰(95c1)　　　　施戒修三類　各隨其所應
(2)受福業事名　差別如業道 
. 
 
puṇyam apy etat trayaṃ kriyā ’pi vastv api yathāyogam iti puṇyakriyāvastu |  tadyathā karma ca te panthānaś ca panthāna eva ca karmaṇa iti karmaṃpathā uktāḥ |  tatra dānamaye tāvat puṇyakriyāvastuni kāyavākkarma tridhā bhavati |  tatsamutthāpikā cetanā puṇyaṃ ca kriyā ca |  tatsahabhuvo dharmāḥ puṇyameva | śīlamayaṃ tu kāyavākkarmaiveti tridhā bhavati |  bhāvanāmayo maitrī puṇyaṃ ca puṇyakriyāyāś ca vastu |  tatsaṃprayuktāyāścetanāyā maitrīmukhenābhisaṃskaraṇāt tatsahabhuvaścetanā śīlaṃ ca puṇyaṃ ca kriyā ca |  anye tatsahabhuvaḥ puṇyameva puṇyasya vā kāraṇaṃ puṇyakriyā puṇyaprayogastasyā etāni trīṇi vastūni |  eṣāṃ saṃpādanārthaṃ puṇyaprayogārambhāditi |  kuśalacetanāparamārthena puṇyakriyā |  tasyā etāni vastūnītyapare | 
釋(3)曰。此施等三。亦福亦業亦類。如應次第。  譬如(4)業道。彼亦業亦道。但業家道非業。故説業道。  (5)此三亦爾。於施性福業類中。身口業有三種。  (6)能發起故。意有二。亦福亦業。  餘諸法共彼倶(7)起。但福非業非類。於戒性中但身口業故＊唯(8)有三種。  於修性中慈無量修。但福亦是福業(9)類。  與此相應故意。由慈門所生起故。與此觀(10)倶起故。意及戒亦福亦業。  所餘信等相應法。(11)但福非餘。復次造作福名福業。謂福前分行。(12)此三是前分依止類。  爲成就此三。是故作福  (13)眞實福業＊唯是故意。  此三是故意所縁福業(14)類。餘師説如此。 
(3)論曰。三類皆福。或業或事。隨其所應  如業(4)道説。謂如分別十業道中有業亦道有道(5)非業。此中有福亦業亦事。有福業非事。有(6)福事非業。有唯是福非業非事。  且施類中(7)身語二業具福業事三種義名。  彼等起思唯(8)名福業。  思倶有法唯受福名。戒類既唯身語(9)業性故。皆具受福業事名。  修類中慈唯名福(10)事。業之事故。  慈相應思以慈爲門。而造作(11)故。慈倶思戒唯名福業。  餘倶有法唯受福(12)名。或福業名顯作福義。謂福加行事顯所依。(13)謂施戒修是福業之事。  爲成彼三起福加(14)行故。  有説。唯思是眞福業。  福業之事謂施戒(15)修。以三爲門福業轉故。 
.  .  .  .  .  .  .  .  .  .  . 
                     
kim idaṃ dānaṃ nāma | yad api dīyate daddānam | iha tu 
施者是何法。或説所施名施。(15)此三中 
何法名施。施招何(16)果。 
. 
 
dīyate yena taddānaṃ 
偈曰。由此施是施。 
頌曰(17)由此捨名施　謂爲供爲益
(18)身語及能發　此招大富果 
. 
 
bhavati sma | rāgādibhir api dīyate | na cātra tadiṣṭam | ato viśeṣaṇārthamāha 
釋曰。若由此因施(16)事得成。説此因爲施。由怖畏求得愛欲等。施(17)事亦成。此中不許彼爲施因。爲簡別彼故説(18)此言。 
(19)論曰。雖所捨物亦得施名。而於此中捨具(20)名施。謂由此具捨事得成故。捨所由是眞(21)施體。或由怖畏希求貪等捨事亦成。非此(22)意説。簡彼故説爲供益言。 
. 
 
pūjānugrahakāmyayā | 
偈曰。欲供養利意。 
See the full verse quoted previously 
. 
 
pareṣāṃ pūjānugrahakāmatābhyāṃ yena dīyate | kiṃ punas tatsyādyena dīyate | 
釋曰。於他由欲作供(19)養及利益事故施。是故此二是施因。若爾則(20)施但因非業。雖然若正由此法起故施得成。(21)此正是施。此法何相。 
謂爲於他供養(23)饒益而有所捨。此具名施。具名何謂。 
. 
 
kāyavākkarma sotthānaṃ 
偈曰。身口及縁起。 
See the full verse quoted previously 
. 
 
kiṃ punas tadutthānam | yena kalāpena tadutthāpyate | āha cātra 
釋曰。(22)縁起是何法。是法聚能生起身口業。此名(23)縁起。此中説偈 
謂身(24)語業及此能發。能發謂何。謂無貪倶能起(25)此聚。如有 
. 
 
śubhena manasā dravyaṃ svaṃ dadāti yadā pumān |
tat kṣaṇaṃ kuśalāḥ skandhāḥ dānamityabhidhīyate ||” iti | 
(24)慧人由善心　若捨財於他
(25)此刹那善陰　説此名施業 
頌曰(26)若人以淨心　輟己而行施
(27)此刹那善蘊　總立以施名 
. 
 
mahābhogyaphalaṃ ca tat || 4.113 || 
(26)偈曰。此大富爲果。 
See the full verse quoted previously 
. 
 
tac caitaddānamayaṃ puṇyakriyāvastu mahābhogyaphalam | svabhāve caiṣa mayaḍveditavyaḥ |  tadyathā tṛṇamayaṃ gṛhaṃ parṇamayaṃ bhājanam iti | tat khalv etaddānaṃ 
釋曰。是施性福業類。能得(27)大富樂果報。  此施復何爲。 
(28)應知如是施類福業事。能招當現大財富(29)爲果。言施類福者。顯施爲體義。  如葉類(96a1)器草類舍等。戒修類言准此應釋。爲何所(2)益而行施耶。 
.  . 
   
svaparārthobhayārthāya nobhayārthāya dīyate | 
偈曰。爲利自他二。(28)不爲二故施。 
頌曰(3)爲益自他倶　不爲二行施 
. 
 
tatra yadavītarāgaḥ āryaḥ pṛthagjano vā vītarāgaś caitye dānaṃ dadāti tadasyātmana evārthāya |  pareṣāṃ tenānugrahābhāvāt |  yadāryo vītarāgaḥ parasattvebhyo dānaṃ dadāti sthāpayitvā dṛṣṭadharmavedanīyaṃ tatra dānaṃ pareṣām arthāya |  tena teṣām anugrahāt |  nātmano ’rthāya | tadvipākabhūmeratyantasamatikrāntatvāt |  yadavītarāgaḥ pṛthagjano vā vītarāgaḥ parasattvebhyo dadāti taddānam ubhayeṣām arthāya |  yadāryo vītarāgaś caitye dadāti sthāpayitvā dṛṣṭadharmavedanīyaṃ taddānamubhayeṣāṃ nārthāya |  taddhi kevalaṃ gauravaṃ kṛtjñābhyāṃ dīyate |  sāmānyena dānaṃ mahābhogyaphalamuktam | 
釋曰。此中若未離欲聖人。及未(29)離欲凡夫。於支提施物。此施＊唯利益自身。(250b1)不爲利他。  他由此無利益故  若已離欲聖人。(2)以物施他衆生。除現報業。此施但爲利他。  他(3)由此得利益故。  不爲自身。此業果報地。永已(4)過故。  若未離欲聖人。及未離欲凡夫。以物施(5)他衆生。此施爲二利。謂自他。  若已離欲聖(6)人。於支提施物。除現報業。此業不爲二利。謂(7)自他。  此施＊唯爲恭敬知恩故施。  若約通義(8)説。此施以大富樂爲果報。 
(4)論曰。此中一切未離欲貪及離欲貪諸異生(5)類。持己所有奉施制多。此施名爲唯爲自(6)益非他。  由此有獲益故。  若諸聖者已離(7)欲貪。施諸有情除順現受。此施名曰唯爲(8)益他。  以他由此獲饒益故。  非爲自益。超(9)果地故。  若彼一切未離欲貪及離欲貪諸(10)異生類。持己所有施諸有情。此施名爲爲(11)二倶益。  若彼聖者已離欲貪。奉施制多除(12)順現受。此施名曰不爲益二。  以此唯爲恭(13)敬報恩。  前已總明施招大富。今次當辯施(14)果別因。 
.  .  .  .  .  .  .  .  . 
                 
tadviśeṣaḥ punar dātṛvastukṣetraviśeṣataḥ || 4.114 || 
偈曰。勝別由能(9)施。施類由勝故。 
頌曰(15)由主財田異　故施果差別 
. 
 
tatra tāvat 
釋曰。此中能施勝者。 
(16)論曰。施有差別由三種因。謂主財田有差(17)別故。施差別故果有差別。且由施主差別(18)云何。 
. 
 
dātā viśiṣṭaḥ śraddhādyaiḥ 
偈曰。(10)由信等人勝。 
頌曰(19)主異由信等　行敬重等施
(20)得尊重廣愛　應時難奪果 
. 
 
śraddhāśīlaśrutādiguṇayukto dātā viśiṣṭo bhavati |  tasya taddānadātṛviśeṣeṇa phaladānaṃ prativiśiṣyate |  sa ca tādṛśo dātā 
釋曰。由信戒聞等徳相應故爲(11)勝。此人所行施。  由施主有勝徳。於與果最(12)勝。  若施主有如此徳。 
(21)論曰。由施主成信戒聞等差別功徳故名(22)主異。  由主異故施成差別。由施差別與果(23)有異。  諸有施主具如是徳。 
.  .  . 
     
satkṛtyādi dadāti 
偈曰。以敬重等施。 
See the full verse quoted previously 
. 
 
satkṛtya svahastaṃ kāle parānupahatya dadāti | 
釋(13)曰。若敬重心行施。自手行施。應時行施。不損(14)惱行施。 
能如法行敬(24)重等四施。如次便得尊重等四果。謂若施(25)主行敬重施。便感常爲他所尊重。若自手(26)施。便能感得於廣大財愛樂受用。若應時施(27)感應時財。所須應時不過時故。若無損(28)施 
. 
 
ataḥ |
satkārodārarucitā kālānācchedyalābhitā || 4.115 || 
是故偈曰。得尊重大樂。應時及難奪。 
See the full verse quoted previously 
. 
 
ato ’sya dātustattādṛśaṃ dānaṃ dattvā yathākramaṃ catvāro viśeṣā bhavanti |  satkāralābhī bhavati |  udāreṣu ca bhogeṣu ruciṃ labhate |  kālelna ca bhogān labhate nātikrāntikālena |  anācchedyāṃś ca bhogān labhate |  nāsya bhogāḥ parairācchādyante nāpy agnyādibhir vināśyante |  uktaṃ yathā dātā viśiṣyate tadviśeṣāc ca dānaviśeṣaḥ | 
(15)釋曰。若施主能行四徳施。次第得四種可愛(16)勝果。  謂得他恭敬尊重。  於大勝可愛塵起受(17)用意樂。  應受用時即得財物。不過受用時。  (18)所得財物不可侵奪。  謂怨親水火等。  説施主(19)勝徳義已。由施主有勝徳故。施有勝類。 
See the previous commentary which is the two records back  See the previous commentary which is the three records back  See the previous commentary which is the four records back  See the previous commentary which is the five records back  便感資財。  不爲他侵及火等壞。   
.  .  .  .  .  .  . 
             
atha vastu kathaṃ viśiṣyate | 
復次(20)所施物有勝徳云何。 
由所施(29)財差別云何。 
. 
 
varṇādisampadā vastu 
偈曰。色等徳物勝。 
頌曰(96b1)　　　　財異由色等　得妙色好名
(2)衆愛柔軟身　有隨時樂觸 
. 
 
viśiṣṭam iti vartate |  yadi yaddīyate dadvarṇagandharasasparśānām anyatamena_ api saṃpannaṃ bhavati |  evaṃ vastu viśiṣyate | tādṛśaṃ vastu dattvā kiṃ bhavati | yathākramam 
  釋曰。(21)若所施物色香味觸等徳隨一相應。  此物由(22)此徳勝若施如此有徳物此施何。有次第應(23)知。 
  (3)論曰。由所施財或闕或具色香味觸。如次(4)便得或闕或具妙色等果。   
.  .  . 
     
surūpatvaṃ yaśasvi vā |
priyatā sukumārartusukhasparśāṅtā tataḥ || 4.116 || 
偈曰。妙色好名聞。可愛相軟滑。隨時樂觸(24)身。 
See the full verse quoted previously 
. 
 
varṇasampannaṃ dattvā surūpo bhavati | gandhasaṃpannaṃ dattvā yaśasvī bhavati |  gandhavadyaśaso dikṣu vidhāraṇāt |  rasasaṃpannaṃ dattvā priyo bhavati | rasa iva svāduḥ |  sparśasaṃpannaṃ dattvā sukumārāṅgāś ca bhavati ṛtusukhasparśāni cāsyāṅgāni bhavanti yathā strīratnasya | 
釋曰。若施有色徳物。得端正可愛色報。若(25)施有香徳物得大好名聞。  如香於四方名聞(26)遍覆。  若施有味徳物。得報如美味。  爲一切世(27)間所愛。若施有觸徳物。得柔軟細滑身。復得(28)隨時安樂觸身。譬如寶女身田。 
謂所施財色具足(5)故便感妙色。香具足故便感好名。  如香芬(6)馥遍諸方故。  味具足故便感衆愛。如味美(7)妙衆所愛故。  觸具足故感柔軟身及有隨(8)時生樂受觸。如女寶等。果有減者由因闕(9)故。如是亦由具色香等故名財異。由財(10)異故。施體及果皆有差別。 
.  .  .  . 
       
atha kṣetraṃ kathaṃ viśipyate | 
何徳爲勝。 
由所施田差別(11)云何。 
. 
 
gatiduḥkhopakāritvaguṇaiḥ kṣetraṃ viśiṣyate | 
偈(29)曰。由道苦恩徳。施田有勝徳。 
頌曰(12)田異由趣苦　恩徳有差別 
. 
 
gativiśeṣā tāvad viśiṣyate |  tathā hy uktaṃ bhagavatā “tiryagyonigatāya dānaṃ dattvā śataguṇo vipākaḥ pratikāṅkṣitavyaḥ |  duḥśīlāya manuṣyabhūtāya dānaṃ dattvā sahasraguṇa” iti |  duḥkhaviśeṣā dviśiṣyate | tathā hy aupadhikeṣu puṇyakriyāvastuṣu |  glāne dānaṃ glānopasthāpake dānam |  śītalikādiṣu ca dānam uktvoktame” bhiḥ saptabhiḥ auṣadhikaiḥ puṇyakriyāvastubhiḥ samanvāgatasya śrāddhasya kulaputrasya vā kuladuhiturvā na labhyaṃ puṇyānāṃ pramāṇam udgrahītum iti” |  upakāritvaviśeṣād yathā mātāpitror anyeṣāṃ copakāriṇām ṛṣyamṛgajātakādyudāharaṇāt |  guṇaviśeṣādyathā” śīlavate dattvā śatasahasraguṇo vipāka” ity evam ādi |  sarveṣāṃ tu dānānām 
  釋曰。如世尊(250c1)説。若施物於畜生。應受百倍果報。  若施物於(2)人道破戒衆生。應受千倍果報。  由苦差別。田(3)有勝徳者。如有攝福業類中説。一於病人行(4)施。二於看治病人行施。三於寒時行施。説如(5)此等施。復説。若與此有攝七種福業類相應。(6)有信善男子善女人。所得福徳不可校量。  See the previous record  See the previous record  由(7)恩差別田有勝徳者。如父母及餘有恩人。譬(8)如熊鹿本生經説。  由徳差別田有勝徳者。如(9)經言。若施物於有戒人。應受百千倍果報。如(10)此等。  於一切施中。 
(13)論曰。由所施田趣苦恩徳各有差別故名(14)田異。由田異故施果有殊。由趣別者。  如(15)世尊説。若施傍生受百倍果。  施犯戒人受(16)千倍果。  由苦別者。如七有依福業事中先(17)説應施客行病侍園林常食及寒風熱隨時(18)食等。復説。若有具足淨信男子女人成此(19)所説七種有依福業事者。所獲福徳不可(20)取量。  See the previous record  See the previous record  由恩別者。如父母師及餘有恩。如(21)熊鹿等本生經説諸有恩類。  由徳別者。如(22)契經言。若施持戒人受億倍果等。  於諸施(23)福最勝者何。 
.  .  .  .  .  .  .  .  . 
                 
agraṃ muktasya muktāya 
偈曰。脱人施脱勝。 
頌曰(24)脱於勝菩薩　第八施最勝 
. 
 
“yadvītarāgo vītarāgāya dattvā ’tidānami daṃ śreṣṭham āmiṣadāneṣu dānam ity uktaṃ bhagavatā | 
釋曰。(11)若離欲人。施物於離欲人。此施於一切財施(12)中。佛世尊説最勝。 
(25)論曰。薄伽梵説。若離染者於離染者施諸(26)資財。於財施中此爲最勝。 
. 
 
bodhisattvasya ca 
偈曰。菩薩 
See the full verse quoted previously 
. 
 
yad vā dānaṃ bodhisattve dadāti sarvasattvahitahetos tad amuktasyāpy amukte ’bhyādānam agram |  tat sthāpayitvā yāni bhagavato ’nyāny aṣṭau dānāny uktāni teṣām 
釋曰。菩薩所(13)行施。此施是一切衆生安樂利益事因故。此(14)施若非離欲人所行。及不於離欲人施。  此施(15)於一切施最勝。除菩薩施。是佛世尊所説八(16)種施。於中 
若諸菩薩所行(27)惠施。是普利樂諸有情因。雖不名爲脱施(28)於脱。  而於施福亦爲最勝。除此更有八種(29)施中。第八施福亦爲最勝。 
.  . 
   
aṣṭamam || 4.117 || 
偈曰。及第八。 
See the full verse quoted previously 
. 
 
agram iti vartate | katamāny aṣṭau |  āsādya dānaṃ bhayadānam adānme dānaṃ dāsyati me dānaṃ dattpūrvaṃ me dānaṃ pitṛbhiś ca pitāmahaiśceti dānaṃ dadāti svargārthaṃ dānaṃ kīrtyarthaṃ dānaṃ cittālaṅkārārthaṃ dānaṃ cittapariṣkārārthaṃ yiogasaṃbhārārtham uttamārthasya prāptaye dānaṃ dadāti |  tatrāsādya dānaṃ yat āsannebhya upagatebhyo dānaṃ dadātīti paurāṇāḥ |  bhayadānaṃ yadvināśābhimukhaṃ dṛṣṭvā varaṃ dadāmīti dadāti |  śeṣaṃ sugamatvānna vibhaktam |  srota āpattiphalapratipannakāya dānaṃ dattvā ’prameyavipākaḥ |  tato ’prameyataraḥ srota āpannāyeti vistareṇoktaṃ sūtre | apitu 
釋曰。最勝何者爲(17)八。  一已至施。二怖畏施。三已施我施。四當施(18)我施。五昔已施施。謂父及先亡等。六爲得天(19)道施。七爲得好名聞施。八爲莊嚴心施。爲心(20)資糧施。爲應衆理施。爲得最上品己利施。  已(21)至施者。先舊師解。於已至及親近人所行施。  (22)怖畏施者。此人見財物現前向滅壞。若施勝(23)自滅壞。由此意故行施。  所餘易解故不分別。  (24)若施物於須陀洹向人。此施果報不可稱量。  (25)若施物於須陀洹。百倍無量。如此廣説。應知(26)如經。復次 
八施者何。  一隨(96c1)至施。二怖畏施。三報恩施。四求報施。五習先(2)施。六希天施。七要名施。八爲莊嚴心爲資(3)助心爲資瑜伽爲得上義而行惠施。  隨(4)至施者。宿舊師言。隨近己至方能施與。  怖(5)畏施者。謂見此財壞相現前寧施不失。  習(6)先施者。謂習先人父祖家法而行惠施。餘(7)施易了故不別釋。  如契經説。施預流向其(8)果無量。施預流果果量更増。  乃至廣説頗(9)有施非聖果亦無量耶。 
.  .  .  .  .  .  . 
             
mātṛpitṛglānadhārmakathikebhyo ’ntyajanmane |
bodhisattvāya cāmeyā anāryebhyo ’pi dakṣiṇā || 4.118 || 
偈曰。父母病説法。人後生菩薩。雖(27)凡夫中施。果報無數量。 
頌曰(10)父母病法師　最後生菩薩
(11)設非證聖者　施果亦無量 
. 
 
ebhyaḥ pañcabhyaḥ pṛthagjanabhūtebhyo ’pyaprameyā phalato dakṣiṇā bhavati |  tatrāntyajanmā bodhisattvaś caramabhavikaḥ |  dharmakathikaś caturvidhe kṣetraviśeṣe katamasmin pakṣe dikṣeptavyaḥ |  upakāripakṣe |  sa hi mahākalyāṇamitram avidyāndhāyāṃ prajāyāṃ prajñācakṣuṣo dātā samaviṣamasya prakāśayitā anāsravasya dharmakāyasyātinivartayitā samāsato buddhakṛtyasya kartā | 
釋曰。此五人若皆是(28)凡夫。於彼行施。約果報無數無量。  於中最後(29)生菩薩説法人。  於四種勝田中。安立在何(251a1)田。  入恩田攝。  何以故。此人是善知識。世間無(2)明所闇。能施慧眼。能顯示平等不平等。能生(3)起無流法身。若略説此人能作佛所應作事。 
(12)論曰。如是五種設是異生。但施亦能招無量(13)果。  住最後有名最後生。  法師四田中是何(14)田所攝。  是恩田攝。  所以者何。爲諸世間大(15)善友故。無明所盲者能施慧眼故。開示世(16)間安危事故。令有情生起無漏法身故。以(17)要説者。善説法師乃至能爲佛所作事故。(18)於彼行施便招無量果。 
.  .  .  .  . 
         
karmaṇāṃ tu gurulaghutvaṃ jñātukāmena samāsataḥ ṣaṭ kāraṇāni jñeyāni | tadyathā 
(4)若人欲知諸業輕重相。略説應知。有六種因。 
欲知諸業輕重相(19)者。應知輕重略由六因。其六者何。 
. 
 
pṛṣṭhaṃ kṣetramadhiṣṭhānaṃ prayiogaścetanāśayaḥ |
eṣāṃ mṛdvadhimātratvāt karmamṛdvadhimātratā || 4.119 || 
(5)偈曰。後分田及依。前分故意願。此下上品故。(6)故業有下上。 
頌曰(20)後起田根本　加行思意樂
(21)由此下上故　業成下上品 
. 
 
pṛṣṭhaṃ nāma yatkṛtasya punar anukriyā | kṣetraṃ nāma yatra kārāpakārāḥ kriyante |  adhiṣṭhānaṃ karmapathaḥ | prayogastadarthaṃ kāyavākkarma |  cetanā yayā karmapathaṃ niṣṭhāpayati |  āśayastadabhiprāya evaṃ caivaṃ ca kuryāmevaṃ caivaṃ ca na kariṣyāmīti |  kasyacit pṛṣṭhaparigraheṇaiva tatkarma guru saṃpadyate |  vipākanaiyamyenāvasthānāt |  kasyacit kṣetravaśenaiva |  tatraiva kṣetre punar adhiṣṭhānavaśāt guru saṃpadyate nānyathā |  yathā mātāitroḥ prāṇātipātāt na tvevamadattādānādikāt |  evam anyad api yojyam |  yasya tu sarvāṇyadhimātrāṇi bhavanti tasyātyarthamadhimātraṃ guru karma veditavyam |  yasya mṛdūni tasyātyarthaṃ mṛdu veditavyam || 
釋曰。後分者。若作此業已。復更(7)數數隨作。田者是處行損行益  依者謂業道。(8)前分者。爲得業道。身口故意。  若由此業道究(9)竟。故意者。  如此如此我應作。如此如此我正(10)作。願者謂求當來用。  有人由屬後分故。成重(11)品業。  定安立果報故。  復有人由屬田故業成(12)重品  於田由屬依止。此業成重品不由。餘因(13)依止謂業道。  譬如父母及餘衆生。由殺生依(14)止重。不由偸盜等重。  所餘應知亦爾。  若人作(15)業。此六因一切皆是上品。應知此業是最重(16)品。  若人作業。此六因一切皆是下品。應知此(17)業是最輕品。 
(22)論曰。後起者謂作已隨作。田謂於彼作損(23)作益。  根本者謂根本業道。加行者謂引彼身(24)語。  思謂由彼業道究竟。  意樂者謂所有意趣。(25)我應造作如是如是。我當造作如是如是。  (26)或有諸業唯由後起所攝受故得成重品。  (27)定安立彼異熟果故。  或有諸業由田成重。  (28)或有於田由根本力成重非餘。  如父母田(29)行殺罪重非盜等業。由餘成重。  例此應思。  (97a1)若有六因皆是上品。此業最重。  翻此最輕。(2)除此中間非最輕重。 
.  .  .  .  .  .  .  .  .  .  .  . 
                       
kṛtaṃ copacitaṃ ca karmocyate | kathaṃ karmopacitaṃ bhavati | pañcabhiḥ karaṇaiḥ | 
經中説業有二種。一所作。二所(18)長。云何業是所長。由五種因。 
如契經説。有二種業。(3)一造作業。二増長業。何因説業名増長耶。(4)由五種因。何等爲五。 
. 
 
saṃcetanasamāptibhyāṃ niṣkaukṛtya vipakṣataḥ |
parivārādvipākāc ca karmopacitam ucyate || 4.120 || 
偈曰。故意作圓(19)滿。無憂悔對治。由伴類果報。説業所増長。 
頌曰(5)由審思圓滿　無惡作對治
(6)有伴異熟故　此業名増長 
. 
 
kathaṃ saṃcetanataḥ | saṃcintya kṛtaṃ bhavati nābuddhipūrvaṃ na sahasā kṛtam |  kathaṃ samāpattitaḥ |  kaścid ekena duścaritenāpāyānyātikaścid yāvat tribhiḥ |  kaścid ekena karmapathena kaścid yāvaddaśabhiḥ |  tatra yo yāvat ā gacchati tasminn asamāpte kṛtaṃ tatkarma nopacitam samāpte tūpacitam |  kathaṃ niṣkaukṛtyavipakṣataḥ |  nirvipratisāraṃ ca tat karma bhavati niṣpratipakṣaṃ ca |  kathaṃ parivārataḥ |  akuśalaṃ cākuśalaparivāraṃ ca bhavati |  kathaṃ vipākataḥ | vipākadāna niyataṃ bhavati |  evaṃ kuśalam api yojyam | ato ’nyathā karma kṛtaṃ bhavati nopacitam | 
釋(20)曰。云何由故意作。此業故意所作。非無意爲(21)先非怱促所作。熟研尋簡擇然後方作。  云何(22)由圓滿。  有人由一邪行墮惡道。有人乃至由(23)三。  有人由一業道墮惡道。乃至有人由十墮(24)惡道。  此中若人由此業量應墮惡道。此量未(25)圓滿。此業但是所作未是所長。若已圓滿方(26)是所長。  云何由無憂悔對治。  若人作業於中(27)無憂悔心。不受善行爲對治。  云何由伴類。  惑(28)作惡以惡爲伴類。  云何由果報。此業已定能(29)與果報。  善業亦應如此思。若異此相所作業。(251b1)但作非長。 
(7)論曰。由審思故者。謂彼所作業非先全不(8)思。非率爾思作。  由圓滿故者。  謂諸有情中。(9)或由一惡行便墮惡趣。或乃至三。  或由一(10)業道便墮惡趣。或乃至十。  此中若有齊此(11)量業應墮惡趣。未圓滿時但名造作不(12)名増長。若此已圓滿亦得増長名。  由無惡(13)作對治故者。  謂無追悔無對治業。  由有伴(14)故者。  謂作不善業不善爲助伴。  由異熟故(15)者。謂定與異熟  善翻此應知。異此諸業唯(16)名造作。 
.  .  .  .  .  .  .  .  .  .  . 
                     
caitye sarāgasyātmārthaṃ dānam ity uktam |  tatrāsatyupabhoktari kathaṃ puṇyaṃ bhavati |  dvividhaṃ hi puṇyaṃ tyāgānvayaṃ tyāgādeva yadupapadyate paribhogānvayaṃ ca deyadharmaparibhogādyadutpadyate | 
前已説。未離欲人。於支提施物。(2)此施但爲自利不爲利他。  此中若無能受用(3)施物。云何此業成福。  福業有二種。一棄捨(4)爲類。若由捨物此福業生。二受用爲類。若(5)由受用所施物此福業生。此中 
如前所明。未離欲等持己所有奉(17)施制多。  此施名爲唯爲自益。既無受者福(18)如何成。  See the next commentary of the following verse 
.  .  . 
     
caitye tyāgānvayaṃ puṇyaṃ 
偈曰。支提捨(6)類福。 
頌曰(19)制多捨類福　如慈等無受 
. 
 
paribhogānvyaṃ puṇyaṃ nāsti | kathaṃ tatrāpratigṛhṇati kasmiṃścit puṇyam |  kiṃ punaḥ kāraṇaṃ sati pratigrahītari bhavitavyaṃ nāsatīti |  kasyacidapyanugrahābhāvāt | idamakāraṇam |  yadi hi puṇyaṃ parānugrahād eva syāt maitryādyapramāṇasamyagdṛṣṭibhāvanāyāṃ na syāt |  tasmād eṣṭavyaṃ caityai ’pi puṇyam | 
釋曰。於中無受用類福。彼若不受云何(7)有福。何因爲證。  若有能受必有福。若無能受(8)則無福。  隨一無利益故。此因不成證  何以故。(9)若福由利他故。成修慈等無量及正見應無(10)福。  是故應許此義。於支提福＊唯捨爲類。 
(20)論曰。福有二類。一捨二受。捨類福者。謂由(21)善心但捨資財施福便起。受類福者。謂所(22)施田受用施物施福方起。於制多所奉施(23)供具雖無受類有捨類福。彼既不受福由(24)何生。復以何因知福生者  要由彼受不(25)受不生。  不受於他無攝益故。此非定證。  (26)若福要由攝益他成。則修慈等及正見等(27)應不生福。  是故應許供養制多有多福(28)生。 
.  .  .  .  . 
         
maitryādivadagṛhṇati | 
偈(11)曰。如慈雖不受。 
See the full verse quoted previously 
. 
 
yathā maitryādiṣv antareṇa_ api pratigrāhakaṃ parānugrahaṃ vā puṇyaṃ bhavati svacittaprabhavaṃ tathābhyatīte ’pi guṇavati tadbhaktikṛtaṃ svacittāt puṇyaṃ bhavati |  dānamānakriyā tarhi vyarthā prāpnoti |  na | tatkarmasamutthāpikāyā bhakteḥ prakṛṣṭataratvāt |  yathā hi śatruvadhābhiprāyasya tatsamutthāpitaṃ kāyavākkarma |  śatrusaṃjñayā tasmin mṛte ’pi kurvato bahutaram apuṇyaṃ jāyate |  nābhiprāyamātreṇa |  tathābhyatīte śāstari tadbhaktisamutthāṃ dānamānakriyāṃ kurvato bahutaraṃ puṇyaṃ jāyate |  na bhaktimātreṇa |  yadi svakṣetre dānakriyāvījamiṣṭaphalaṃ bhavati tatkṣetre tarhy aniṣṭaphalaṃ bhaviṣyati | 
釋曰。譬如於慈悲等觀中。雖(12)無能受及利益他事。有無量福生。從自心起。(13)如此若有徳人已滅。敬事心所作。從自心起(14)福。  若爾施恭敬等業。應成無果。是義不然。  何(15)以故。業生縁敬事心最勝故。  譬如有人欲殺(16)怨家。怨家先已死。此人猶想怨家起故意。造(17)身口業生多非福。不但由欲殺意。  See the previous record  See the previous record  如此大師(18)已去世。若人由敬事心起恭敬施等事。最生(19)多福。  不但由敬事心。  若於善田行施。及起恭(20)敬等業種子。得可愛報。若於惡田應得不可(21)愛報。 
如修慈等。謂如有一修慈等定。雖無(29)受者及攝益他。而從自心生無量福。如是(97b1)有徳者雖已滅過去而追伸敬養福由自(2)心生。  豈不唐捐此施敬業。不爾  發業心方(3)勝故。  謂如有一欲害怨家。彼命雖終猶懷(4)怨想發起種種惡身語業。生多非福非但(5)起心。  See the previous record  See the previous record  如是大師雖已過去追伸敬養起身(6)語業。方生多福  非但起心。  若於善田殖(7)施業種可招愛果。若於惡田雖施但應(8)招非愛果。此不應爾。所以者何。 
.  .  .  .  .  .  .  .  . 
                 
kukṣetre ’pīṣṭaphalatā phalabījāviparyayāt || 4.121 || 
偈曰。惡田有好菓。菓種不倒故。 
頌曰(9)惡田有愛果　種果無倒故 
. 
 
kukṣetre ’pi phalasya bījādaviparyayo dṛṣṭo mṛdvīkābījānmṛdvīkāphalamevotpadyate madhuraṃ nimbavījānnimbameva tiktam |  evaṃ kukṣetre ’pi parahitādhyāśayapravṛttasya dānabījasyeṣṭameva phalaṃ nirvartate nāniṣṭam |  kṣetradoṣāt tu tadvījamalpaphalaṃ vā bhavaty aphalaṃ vā |  gataṃ dānamayapuṇyakriyāvastu saprasaṅgam || 
釋曰。(22)於惡田見果。從種子無倒。謂從蒲桃種子。(23)＊唯蒲桃子生。其味甘美。從維婆種子。＊唯(24)＊維婆子生。其味薟苦。  如此於惡田由安樂利(25)益他意。所生施業種子。＊唯可愛果報生。非(26)不可愛。  惡行亦爾。由田過失此種子或少果(27)或無果。  説施性福業類及有立破已。 
(10)論曰。現見田中種果無倒。從末度迦種末(11)度迦果生。其味極美。從賃婆種賃婆果生。(12)其味極苦。非由田力種果有倒。  如是施主(13)雖於惡田而益他心殖諸施種。但招愛果(14)不招非愛。  然由田過令所殖種或生果少(15)或果全無。  施類福業事傍論已了。 
.  .  .  . 
       
śīlamayaṃ vaktavyam | tad ucyate 
戒性今(28)當説。 
今次應辯(16)戒類福業事。 
. 
 
dauḥśīlam aśubhaṃ rūpaṃ śīlaṃ tadviratiḥ 
偈曰。邪戒謂惡色。正戒離此二。 
頌曰(17)離犯戒及遮　名戒各有二
(18)非犯戒因壞　依治滅淨等 
. 
 
akuśalaṃ hi rūpaṃ dauḥśīlyam ucyate | tasmād viratiḥ śīlam | sā punar viratiḥ 
釋曰。(29)惡性色。謂身口業説名惡戒。遠離此業説名(251c1)善戒。此遠離戒有二種。 
(19)論曰。諸不善色名爲犯戒。 
. 
 
dvidhā | 
See the full verse quoted previously 
See the full verse quoted previously 
. 
 
yayā ca viramyate vijñaptyā yac ca tadviramaṇam avijñaptiḥ |  na ca kevalaṃ dauḥśīlyād viratiḥ śīlam |  kiṃ tarhi | 
有教身口業。能遠離(2)惡説名有教戒。但是遠離性類説名無教戒。  (3)不但遠離惡戒名善戒。  何者 
此中性罪立犯戒(20)名。     
.  .  . 
     
pratikṣiptāc ca buddhena 
偈曰。及是佛遮(4)制。 
 
. 
 
yad api na prakṛtyā dauḥśīlayaṃ bhagavatā ca buddhena pratikṣiptam akālabhojanādikaṃ tasmād api dvidhā viratiḥ śīlam |  samāttaśikṣasya tu tad adhyācārād dauḥśīlyaṃ jāyate ||  uktaṃ tamāsena śīlam || 
釋曰。此業雖非自性惡戒。爲守人及正法(5)故。佛世尊立遮制戒。如非時食等。遠離所遮(6)制名善戒。此戒有二種。謂有教無教。  若人受(7)此戒。由犯事故得破戒罪。  若由略義戒性已(8)説。 
遮謂所遮非時食等。雖非性罪而佛爲(21)護法及有情別意遮止。受戒者犯亦名犯(22)戒。簡性罪故但立遮名。離性及遮倶説名(23)戒。此各有二。謂表無表。以身語業爲自性(24)故。  See the previous record  已略辯戒自性差別。 
.  .  . 
     
viśuddhaṃ tu caturguṇam || 4.122 || 
偈曰。此清淨四徳。 
 
. 
 
tattu śīlaṃ caturguṇaṃ bhavati | viparyayād aviśuddham | atha kathaṃ caturguṇam ity āha 
釋曰。若具四徳名清淨(9)戒。若翻四徳名染汚戒。云何具四徳。 
若具四徳得清淨(25)名。與此相違名不清淨。言四徳者。 
. 
 
dauḥśīlyataddhetvahataṃ tadvipakṣaśamāśritam | 
偈曰。非(10)邪戒因汚。依對治寂滅。 
See the full verse quoted previously 
. 
 
dauḥśītyena tāvad anupahataṃ bhavati yathoktena dauḥśīlyena | hetunā ’py anupahataṃ bhavati |  lobhādibhiḥ kleśopakleśaiḥ dauḥśīlyavipakṣāśritaṃ ca bhavati |  smṛtyupasthānasaṃniśritatvāt samāśritaṃ ca bhavati |  nopapattiviśeṣāśritam |  nirvāṇapariṇāmitavāt |  pañcabhiḥ kāraṇaiḥ ity apare |  maulaiḥ karmapathair viśuddhaṃ bhavati sāmantakair viśuddhaṃ vitarkair anupahataṃ smṛtyā ’nuparigahītaṃ nirvāṇapariṇāmitaṃ ceti |  caturvidhaṃ śīlamity apare |  bhayaśīlaṃ yadā jīvikāślokadaṇḍadurgatibhayāt pālyate |  āśāstiśīlaṃ yadbhavabhogasatkāratṛṣṇākṛtam |  bodhyaṅgānulomaṃ śīlaṃ yan mokṣārthaṃ samyagdṛṣṭikāṇām |  pariśuddhaṃ śīlam anāsravaśīlaṃ nirmalatvād iti || gataṃ śīlam || 
釋曰。非邪戒所汚者。(11)如前所説。破戒相隨一所不毀犯。  貪等諸煩(12)惱及利等染汚。皆所不觸。此戒依止。破戒對(13)治。  謂依念處等故。此戒依止寂滅起。  不依止(14)善道生勝類起。  爲得涅槃所迴向故。  有餘師(15)説。由五因故得清淨。  一由根本業道清淨。二(16)由前分清淨。三非邪覺觀所侵觸。四四念處(17)所攝持。五於涅槃所迴向。  有餘師説。戒有四(18)種。  一怖畏戒。由無資糧憂惱重罰惡道怖畏所(19)得。  二望得戒。謂生死樂具及他恭敬利養好(20)名貪欲所得。  三順覺分戒。謂能引解脱。有正(21)見人。厭患生死。求出離所得。  四無流戒。能對(22)治諸惑。是無垢清淨。説戒性已。修性福業類(23)今當説。 
一者不(26)爲犯戒所壞。犯戒謂前諸不善色。二者不(27)爲彼因所壞。  彼因謂貪等煩惱隨煩惱。三(28)者依治  謂依念住等。此能對治犯戒及因(29)故。四者依滅。  謂依涅槃迴向涅槃非勝(97c1)生故。等言爲顯復有異説。  See the previous record  有説。戒淨由五(2)種因。  一根本淨。二眷屬淨。三非尋害。四念攝(3)受。五迴向寂。  有餘師説。戒有四種。  一怖畏(4)戒。謂怖不活惡名治罰惡趣畏故受護尸(5)羅。  二希望戒。謂貪諸有勝位多財恭敬稱譽(6)受持淨戒。  三順覺支戒。謂爲求解脱及正(7)見等受持淨戒。  四清淨戒。謂無漏戒。彼能(8)永離業惑垢故。已辯戒類。修類當辯。 
.  .  .  .  .  .  .  .  .  .  .  . 
                       
samāhitaṃ tu kuśalaṃ bhāvanā 
偈曰。寂靜地善業修。 
頌曰(9)等引善名修　極能熏心故 
. 
 
kimidaṃ samāhitaṃ nāma | samādhisvabhāvaṃ sahabhū yat | kim artham etat bhāvanety ucyate | 
釋曰。寂靜者何(24)法。業與定地自性法倶起。云何説此法名修。 
(10)論曰。言等引善其體是何。謂三摩地自性倶(11)有。修名何義。 
. 
 
cittavāsanāt || 4.123 || 
(25)偈曰。能薫心故。 
See the full verse quoted previously 
. 
 
taddhi samāhitaṃ kuśalam atyarthaṃ cittaṃ vāsayati | guṇais tanmayīkaraṇāt saṃtateḥ |  puṣpais tilabhāvanāvat |  dānaṃ tāvan mahābhogatāyai saṃvartata ity uktam |  atha śīlaṃ bhāvanā ca 
釋曰。云何薫習。此寂靜地(26)善業最極能薫習心。能令心與徳成一性故。(27)及相續亦爾。  譬如以花熏麻。  前已説。此施以(28)大富樂爲果報。  戒修云何。 
謂熏習心以定地善於心相(12)續極能熏習令成徳類。  如花熏苣蕂。  是(13)故獨名修。前辯施福能招大富。  戒修二類(14)所感云何。 
.  .  .  . 
       
svargāya śīlaṃ prādhānyāt visaṃyogāya bhāvanā | 
偈曰。由勝戒感天。(29)修感相離果。 
頌曰(15)戒修勝如次　感生天解脱 
. 
 
dānam api svargāya śīlaṃ prādhānyāt | śīlam api visaṃyogāya | bhāvanā tu prādhānyāt |  sutra uktaṃ “catvāraḥ pudgalā brāhmaṇyaṃ puṇyaṃ prasavantīti” |  katamat tad brāhmapuṇyam |  yattallakṣaṇavipākasya karmaṇaḥ parimāṇajñāpanāyoktam iti vaibhāṣikāḥ |  pūrvācāryās tu vyācakṣate | 
釋曰。施亦能感天道。戒由勝能(252a1)能感天道。亦能感相離果等。修由勝能能感(2)相離果。亦能感天道等。  經中説。有四人能生(3)梵福業。  何法名梵福。  毘婆沙師説。爲校量(4)能感相報業故。説梵福業。隨一業菩薩所(5)修。能令得諸相中一相。此業量説名梵福。  先(6)舊諸師説。 
(16)論曰。戒感生天。修感解脱。勝言爲顯就勝(17)爲言。謂施亦能感生天果就勝説戒。持戒(18)亦能感離繋果就勝説修。  經説四人能生(19)梵福。一爲供養如來䭾都建窣堵波於未(20)曾處。二爲供養四方僧伽造寺施園四事(21)供給。三佛弟子破已能和。四於有情普修(22)慈等。  如是梵福其量云何。  See the next commentary which is the seven records ahead  See the next commentary of the following verse 
.  .  .  .  . 
         
caturṇāṃ brāhmapuṇyatvaṃ kalpaṃ svargeṣu modanāt || 4.124 || 
偈曰。四業名梵福。劫生天樂故。 
頌曰(23)感劫生天等　爲一梵福量 
. 
 
yāvat ā puṇyena kalpaṃ svargeṣu modate idaṃ brāhmaṃ puṇyam |  brahmapurohitānāṃ kalpāyuṣkatvāt |  nikāyāntare gāthāṃ paṭhanti 
釋(7)曰。隨福業量。能感一劫天道生及樂報。此業(8)名梵福。説此業有四種。何者爲四。一若此地(9)處。未經建立如來支提。於中造立如來藪斗(10)波。二若此地處。未經建立僧伽藍。於中造立(11)僧伽藍。三世尊弟子衆已破。能更引攝令和(12)合。四於十方衆生。修四無量心觀。此四種人。(13)如梵先行壽量。於天道中生。  受喜樂報。梵先(14)行天壽量一劫故。  佛説此人業同彼福業。於(15)別部中彼師説此偈 
(24)論曰。先軌範師作如是説。隨福能感一劫(25)生天受諸快樂是一福量。  由彼所感受快(26)樂時同梵輔天一劫壽故。  以於餘部有伽(27)他言 
.  .  . 
     
“brāhmaṃ puṇyaṃ prasavati kalpaṃ svargeṣu modata” iti | 
(16)有信正見人　若修十勝行
(17)即生梵福業　劫生天樂故 
(28)有信正見人　修十勝行者
(29)便爲生梵福　感劫天樂故 
. 
 
āmiṣadānamuktam | dharmadānaṃ vaktavyam | tad idam ucyate | 
(18)説財施已。法施今當説。 
(98a1)毘婆沙師作如是説。即於分別妙相業中。(2)所辯福量此即同彼。等言爲顯如是異説。(3)財施已説。法施云何。 
. 
 
dharmadānaṃ yathābhūtasūtrādyakliṣṭadeśanā | 
偈曰。法施如實理。無(19)染説經等。 
頌曰(4)法施謂如實　無染辯經等 
. 
 
sūtrādīnāṃ yathābhūtam akliṣṭadeśanā dharmadānam |  ato mahatīṃ ta ātmanaḥ puṇyajyāniṃ kurvanti ye viparītadharmaṃ deśayanti |  kliṣṭacittā vā lābhasatkāra yaśāṃsi vāñchantaḥ |  uktaṃ puṇyakriyāvastubhedena trividhaṃ kuśalaṃ punaḥ 
釋曰。修多羅等十二部正教如實(20)道理。無染汚心顯釋文義。是名法施。  是故此(21)人自作最廣大。自福減失及損他福。若人顛(22)倒説法。  或有染汚心。爲求利養恭敬名聞故(23)説法。此人亦爾。  説福業類差別已。復有三種(24)業類差別。 
(5)論曰。若能如實爲諸有情以無染心辯契(6)經等令生正解名爲法施。  故有顛倒  或染(7)汚心求利名譽恭敬辯者。是人便損自他(8)大福。  前已別釋三福業事。今釋經中順三分(9)善。 
.  .  .  . 
       
puṇyanirvāṇanirvedhabhāgīyaṃ kuśalaṃ tridhā || 4.125 || 
偈曰。福解脱決擇。能感善有三。 
頌曰(10)順福順解脱　順決擇分三
(11)感愛果涅槃　聖道善如次 
. 
 
puṇyabhāgīyaṃ yad iṣṭavipākaṃ mokṣabhāgīyaṃ yasminn utpanne niyataṃ parinirvāṇadharmā bhavati |  yasya saṃsārādīnavanairātmyanirvāṇaguṇadyotikāṃ kathāṃ śrutvā romaharṣāśrūpātau bhavatas tasyāsti mokṣabhāgīyaṃ kuśalamūlam ity avaseyaṃ pravṛṣīvāṅkuraprarohāt khalavileṣu bījāstitvam |  nirvedhabhāgīyamuṣmādi caturvidhaṃ paścād vyākhyāsyāmaḥ | 
釋(25)曰。復有別三種業類差別。一福徳分能。若此(26)業能感人天可愛報。二解脱分能。若業已起。(27)此人後時必定以涅槃爲法。  若人聽聞生死(28)過失諸法無我涅槃功徳。諸佛恩徳相應正(29)説。毛竪涙落悲讃等事起。此人昔已有解脱(252b1)分能善根。應如此決。譬如於夏月由見芽生(2)知地坎坼中先有種子。  三決擇分能。於暖等(3)位有四種。後當説。 
(12)論曰。言順福分者。謂感世間可愛果善。順(13)解脱分者。謂定能感涅槃果善。此善生已。(14)令彼有情名爲身中有涅槃法。  若有聞説(15)生死有過諸法無我涅槃有徳。身毛爲竪悲(16)泣墮涙。當知彼已殖順解脱分善。如見得(17)雨場有芽生知其穴中先有種子。  順決擇(18)分者。謂近能感聖道果善。即煖等四。後當(19)廣説。 
.  .  . 
     
yad idaṃ loka ucyate lipimudrāgaṇanā kāvyaṃ saṃkhyeti ka eṣāṃ svabhāvaḥ | 
是世間所説。謂字印算量(4)文章數。此五體相云何。 
如世間所説書印算文數。此五自體云(20)何應知。 
. 
 
yogapravartitaṃ karma sasamutthāpakaṃ tridhā |
lipimudre sagaṇanaṃ kāvyaṃ saṃkhyā yathākramam || 4.126 || 
偈曰。如理所成業。(5)共縁起有三。字印及算量。文章數次第。 
頌曰(21)諸如理所起　三業并能發
(22)如次爲書印　算文數自體 
. 
 
yogapravartitam iti upāyaviśeṣapravartitam | tridhā karmeti kāyavāṅmanaskarma |  tatra lipimudre tāvad yogapravartitaṃ kāyakarma samutthāpanam |  gaṇanā kāvyaṃ ca vākkarma |  ity etāni pañcaskandhasvabhāvāni | saṃkhyā manaskarma | yan manasā saṃkalanaṃ dharmāṇām | 
釋(6)曰。如理所成者。正方便所生。有三者。謂身口(7)意業。  此中字印。若勝方便所作屬身業。此共(8)縁起。  算量文章若勝方便所作屬口業。亦共(9)縁起。  此四五陰爲性。數若勝方便所作屬意(10)業。亦共縁起。四陰爲性。此數即是心思。 
(23)論曰。如理起者。正加行生。三業應知即身(24)語意。能發即是能起此三。如其所應受想(25)等法。  此中書印以前身業及彼能發五蘊爲(26)體。  次算及文以前語業及彼  能發五蘊爲(27)體。後數應知。以前意業及彼能發四蘊爲(28)體。但由意思能數法故 
.  .  .  . 
       
dharmāṇām idānīṃ kecit paryāyā ucyante | 
諸法(11)衆名今當説。 
今應略辯諸法異(29)名。 
. 
 
sāvadyā nivṛtā hīnāḥ kliṣṭā dharmāḥ 
偈曰。有訶覆下性。染汚。 
頌曰(98b1)　　　　善無漏名妙　染有罪覆劣
(2)善有爲應習　解脱名無上 
. 
 
kliṣṭānāṃ dharmāṇāṃ sāvadyā nivṛtā hīnā iti paryāyāḥ | 
釋曰。(12)若法有染汚。有時説名有訶。或説爲有覆。或(13)説爲下劣性。 
(3)論曰。善無漏法亦名爲妙。諸染汚法亦名(4)有罪有覆及劣。准此妙劣餘中已成。故頌(5)不辯。 
. 
 
śubhāmalāḥ |
praṇītāḥ 
偈曰。善無。流美妙。 
See the full verse quoted previously 
. 
 
kuśalānāsravāṇāṃ praṇītā iti paryāyaḥ |  hīnapraṇītebhyo ’nye madhyā iti siddhaṃ bhavati | 
釋曰。若善(14)無流説名美妙。  異下性及美妙法。應知此名(15)中。 
See the two records back   
.  . 
   
saṃskṛtaśubhāḥ sevyāḥ 
偈曰。有爲善。應事。 
See the full verse quoted previously 
. 
 
kusalasaṃskṛtānāṃ sevitavyā iti paryāyaḥ | śeṣā asevitavyā iti siddhaṃ bhavati |  kasmād asaṃskṛtaṃ na sevyam | anabhyasanīyatvād aphalatvāc ca | phalārthaṃ hi sevā bhavati |  sottarā anye sarvadharmāḥ | 
釋曰。若善有爲説此(16)名應事。所餘不應事此義自成。  云何無爲不(17)應事。不可數習増長故。又無果故。一切事皆(18)爲得果。  一切餘法皆有上。何法獨無上。 
諸有爲善亦名應習。餘非應習義准(6)已成。  何故無爲不名應習。不可數習令増(7)長故。又習爲果。此無果故。   
.  .  . 
     
mokṣas tv anuttaraḥ || 4.127 || 
偈曰。(19)脱無上。 
See the full verse quoted previously 
. 
 
na hi nirvāṇād viśiṣṭataram asti | tac ca sarvebhyo viśiṣṭaṃ kuśalanityatvāt | 
釋曰。涅槃是出離一切生死法。故名(20)解脱。此法於一切法無等。何以故。善眞實常(21)住故。尚無法等涅槃。何況有上 
解脱涅槃亦名(8)無上。以無一法能勝涅槃是善是常超衆(9)法故。餘法有上義准已成 
. 
 
abhidharmakośabhāṣye karmanirddeśo nāma caturthaṃ kośasthānam iti || 
(22)阿毘達磨倶舍＊釋論卷第十三(23)(24)(25)(26)(27)(28)(29) 
(10)説一切有部倶舍論卷第十八(11)(12) 
. 
 
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