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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    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
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We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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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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vidyāvidyetarasparśāḥ 
偈曰。明無明餘觸。 
頌曰(15)明無明非二　無漏染汚餘
(16)愛恚二相應　樂等順三受 
. 
 
vidyāsaṃsparśo ’vidyāsaṃsparśaḥ | tābhyāṃ cānyo naivavidyānāvidyāsaṃsparśa iti |  ete punar yathākramaṃ veditavyāḥ | 
釋曰。有明(2)觸有無明觸。有異於二觸。謂非明非無明觸。  (3)此觸次第應知。 
(17)論曰。明無明等相應成三。一明觸。二無明(18)觸。三非明非無明觸。  此三如次應知。 
.  . 
   
amalakliṣṭaśeṣitāḥ | 
偈曰。無流染汚餘。 
See the full verse quoted previously 
. 
 
anāsravaḥ sparśo vidyāsaṃsparśaḥ kliṣṭo ’vidyāsaṃsparśo vidyā ’vidyābhyāṃ saṃprayuktatvāt |  śeṣo naivavidyānāvidyāsaṃsparśa ubhābhyāmasaṃprayogāt | kaḥ puna śeṣaḥ |  kuśalasāsravo ’nivṛtāvyākṛtaś ca |  punar avidyāsaṃsparśasyābhīkṣṇasamudācāriṇa ekadeśasya grahaṇāt dvau sparśau bhavataḥ | 
釋曰。若(4)無流説爲明觸。若染汚説爲無明觸。與明無(5)明相應故。  餘爲非明非無明觸。與二不相應(6)故。何者爲餘。  謂有流善及無覆無記。  復次無(7)明觸由數數起故。取一邊成二觸。 
即是(19)無漏染汚餘相應觸。  餘謂無漏及染汚餘。  即(20)有漏善無覆無記。  無明觸中一分數起。依彼(21)復立愛恚二觸。 
.  .  .  . 
       
vyāpādānunayasparśau 
偈曰。瞋恚(8)貪欲觸。 
See the full verse quoted previously 
. 
 
vyāpādānunayābhyāṃ saṃprayogāt | punaḥ sarvasaṃgraheṇa 
釋曰。由與瞋恚貪欲相應故。復次(9)由攝一切故。 
愛恚隨眠共相應故。總攝一(22)切 
. 
 
sukhavedyādayastrayaḥ || 3.31 || 
偈曰。樂苦捨領三。 
See the full verse quoted previously 
. 
 
sukhavedanīyaḥ sparśo duḥkhavedanīyo ’duḥkhāsukhavedanīyaś ca | sukhavedanādihitatvāt |  athavā vedyate tadvedayituṃ vā śakyam iti vedanīyam | kiṃ tat | veditam |  sukhaṃ vedanīyamasminniti sukhavedanīyaḥ sparśo yatra sukhaṃ veditamasti  evaṃ duḥkhāduḥkhāsukhavedanīyāv api yojyau |  ta ete ṣoḍaśa sparśā bhavanti | uktaḥ sparśaḥ || 
釋曰。復有(10)三觸。謂樂受所領觸。苦受所領觸。不苦不(11)樂受所領觸。於樂受等好故。  復次是領復易(12)領。説此名受。  此受於中有故。説爲樂受觸。  (13)如此苦受觸不苦不樂受觸。應知亦爾。  若爾(14)此觸應成十六。説觸已 
復成三觸。一順樂受觸。二順苦受觸。三(23)順不苦不樂受觸。此三能引樂等受故。  或是(24)樂等受所領故。  或能爲受行相依故名爲順(25)受。  如何觸爲受所領行相依。行相極似觸。(26)依觸而生故。  如是合成十六種觸。 
.  .  .  .  . 
         
vedanā vaktavyā | tatra yaḥ pūrvaṃ ṣaḍvidhaḥ sparśa uktaḥ 
受今當説。此中觸前(15)已説六種。 
受何爲(27)義。 
. 
 
tajjāḥ ṣaḍvedanāḥ 
偈曰。從此生六受。 
頌曰(28)從此生六受　五屬身餘心 
. 
 
cakṣuḥsaṃsparśajā vedanā śrotraghrāṇajihvākāyamanaḥsaṃsparśajā vedanāḥ | tāsāṃ punaḥ 
釋曰。六受者。(16)眼觸所生受。耳鼻舌身意觸所生受。於中 
(29)論曰。從前六觸生於六受。謂眼觸所生受 
. 
 
pañca kāyikī caitasī parā | 
偈(17)曰。五屬身餘心。 
See the full verse quoted previously 
. 
 
cakṣuḥśrotraghrāṇajihvākāyasaṃsparśajāḥ pañccavedanāḥ kāyikī vedanety ucyate |  rūpīndriyāśritatvāt |  manaḥsaṃsparśajā punar vedanā caitasikīty ucyate | cittamātrāśritatvāt |  atha kiṃ sparśāduttarakālaṃ vedanā bhavaty āhosvit samānakālam |  samānakālam iti vaibhāṣikāḥ |  anyonyaṃ sahabhūhetutvāt |  kathaṃ sahotpannayor janyajanakabhāvaḥ sidhyati |  kathaṃ ca na sidhyati | asāmarthyāt |  jāte dharme dharmasyanāsti sāmarthayaṃ pratijñā ’viśiṣṭam |  yadeva hīdaṃ sahotpannayorjanyajanakabhāvo nāstīti tadevedaṃ jāte dharme dharmasya nāstīti |  anyonyajanakaprasaṅgattarhi | iṣṭatvād adoṣaḥ |  iṣṭameva hi sahabhūhetoranyonyaphalatvam |  iṣṭamidaṃ sūtre tvaniṣṭaṃ sparśavedanayoranyonyaphalatvam |  “cakṣuḥsaṃsparśa pratītya utpadyate cakṣuḥsaṃsparśajā vedanā na tu cakṣuḥpaṃsparśajāṃ vedanāṃ pratītyotpadyate cakṣuḥsaṃsparśa” iti vacanāt |  janakadharmātikramāvcāyuktam |  yo hi dharmo yasya dharmasya janakaḥ prasiddhaḥ sa tasmāt bhinnakālaḥ prasiddhaḥ |  tadyathā pūrvaṃ bījaṃ paścād aṅkuraḥ pūrvaṃ kṣīraṃ paścād dadhi pūrvamabhighātaḥ paścācchandaḥ pūrvaṃ manaḥ paścāt manovijñānamityevamādi |  anyathā paraṃparāpekṣatvāt kāryakāraṇayoḥ sarvaṃ vā yugapadutpadyate na vā kadācit paścād viśeṣābhāvāt |  na hi na siddhaḥ kāryakāraṇayoḥ pūrvāparābhāvaḥ |  sahabhāvo ’pi tu siddhaḥ |  tadyathā cakṣurvajñānādīnāṃ cakṣurūpādibhir bhūtabhautikānāṃ ca tatrāpi pūrvamindriyārthau paścād vijñānam |  pūrvakāc ca bhūtabhautikasamudāyāduttara utpadyata itīṣyamāṇe kaḥ pratiṣedhaḥ ||  yathā tarhi cchāyāṅkurayorevaṃ sparśavedanayo riti vaibhāṣikāḥ |  sparśāduttarakālaṃ vedanetyapare | indriyārthau hi pūrvānto vijñānam |  so ’sau trayāṇāṃ saṃnipātaḥ sparśaḥ sparśapratyayātpaścādvedanā tṛtīyakṣaṇa iti |  evaṃ tarhi na sarvantravajñāne vedanā prāpnoti na ca sarvaṃ vijñānaṃ sparśaḥ |  naiṣa doṣaḥ |  pūrvasparśahetukā hy uttaratra sparśe vedanā sarve ca sparśāḥ sarvavedanakāḥ sarvaṃ ca vijñānaṃ sparśa iti |  idam ayuktaṃ varttate | kimatrāyuktam |  yaduta bhinnālambanayor api sparśayoḥ pūrvasparśaitukottarasya vedaneti |  kathaṃ nāmānyajātīyālambanasparśasaṃbhūtā vedanā ’nyālambanā bhaviṣyati yena vā cittena saṃprayuktā tato bhinnālambaneti |  astu tarhi tasminkāle sparśabhūtaṃ vijñānamavedanakam |  tasmāc ca yat pūrvaṃ vijñānaṃ savedanakaṃ tanna sparśaḥ |  pratyayavaidhuryādityevaṃ sati ko doṣaḥ | mahābhūmikaniyamo bhidyate |  “sarvatra citte daśamahābhūmikā” iti | kva caiṣa niyamaḥ siddhaḥ | śāstre |  sūtrapramāṇakā vayaṃ na śāstrapramāṇakāḥ |  uktaṃ hi bhagavatā “sūtrāntapratiśaraṇairbhavitavyami” ti |  na vā eṣa mahābhūmikārthaḥ sarvatra citte daśa mahābhūmikāḥ saṃbhavantīti |  kastarhi mahābhūmikārthaḥ | tisro bhūmayaḥ |  savitarkā savicārā bhumiḥ avitarkā vicāramātrā avitarkā vicārā bhūmiḥ punaśtisra kusalā bhūmiḥ akuśalā ’vyākṛtā bhumiḥ |  punas tisraḥ |  śaikṣī bhūmiraśaikṣī naivaśaikṣī bhumiḥ |  tadya etasyāṃ sarvasyāṃ bhūmau bhavanti te mahābhūmikāḥ |  ye kukśalāyāmeva te kukśalamahābhūmikāḥ |  ye kliṣṭāyāmeva te kleśamahābhūmikāḥ |  te punar yathāsaṃbhavaṃ paryāyeṇanatu sarve yugapadity apare |  akuśalamahābhūmikāstu pāṭhaprasaṅge nāsañjitāḥ |  idānīṃ pūrvaṃ na paṭhyante sma |  yadi tarhi sparśāduttarakālalṃ vedanā sūtraṃ parihāryaṃ “cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānaṃ trayāṇāṃ saṃnipātaḥ sparśaḥ sahajātā vedanā saṃjñā cetaneti” |  sahajātā ity ucyate na sparśasahajātā iti kim atra parihāryam |  samanantare ’pi cāyaṃ sahaśabdo dṛṣṭastadyathā “maitrīsahagataṃ smṛtisaṃvodhyaṅgaṃ bhāvayatī” tyajñāpakametat |  yat tarhi sūtra uktaṃ “yā ca vedanā yā ca saṃjñā yā ca cetanā yac ca vijñānaṃ saṃsṛṣṭā ime dharmā nāsaṃsṛṣṭā” ityato nāsti vedanābhir asaṃsṛṣṭaṃ vijñānam |  saṃpradhāryaṃ tāvad etat ka eṣa samsṛṣṭārthaḥ |  tatra hi sūtra evam uktaṃ “yadvedayate taccetayate yaccetayate tastsaṃprajānīte yatsaṃprajānīte tadvijānātīti” |  tanna vijñāyate kim tāvad ayam eṣām ālambananiyama ukta utāho kṣaṇaniyama iti |  āyuruṣmaṇoḥ sāhabhāvye saṃsṛṣṭavacanāt siddhaḥ kṣaṇaniyamaḥ |  yac cāpi sūtra uktaṃ “trayāṇāṃ saṃnipātaḥ sparśaḥ” iti |  tat kathaṃ vijñānaṃ cāsti na ca trayāṇāṃ saṃnipāto na ca sparśa iti |  tasmād avaśyaṃ sarvatra vijñāne sparśaḥ sparśasahajā ca vedanaiṣṭavyā |  alamatiprasaṅgiyā kathayā | prakṛtamevānukramyatām ||  uktā samāsena caitasikī vedanā || 
釋曰。此受從眼觸。乃至身(18)觸生有五。説名身受。  依止有色根故。  心觸生(19)受。此一名心受。唯依止心故。  復次若受生。(20)爲在觸後。爲與觸倶。  毘婆沙師説。一時倶起。  (21)互爲倶有因故。  云何倶生二法中。能生所生(22)差別得成。  云何不成。無能故。  於已生法餘(23)法無復能。此證與立義不異。  何以故。是時説。(24)云何倶生二法中能生所生差別得成。於此(25)時中。此義亦彼説。謂於已生法餘法無復能  (26)若爾更互能生故有失。  是所許故有何失。倶(27)有因互爲果。  此實所許。於此經中非所許。謂(28)觸與受互爲因果。  曾聞如此縁眼觸。眼觸所(29)生受生。不曾聞縁眼觸所生受眼觸生。  復次(210a1)是義不然。由過能生家法故。  若法能生此法(2)必別時不得倶。  譬如先有種後生芽。先乳後(3)酪。先撃後聲。先意後識。如此等    非不成因(4)果前後差別。  同時因果亦成。  譬如眼識等(5)與眼色等四大及四大所造色。此中先有根(6)塵後方有識。  從先有四大及四大所造色。後(7)時所造色生。若執如此。復有何難。  若爾如(8)芽影。觸受亦然。  有餘師説。從觸後受生。何(9)以故。先有根塵次有識。  是三和合爲觸。縁觸(10)後受生。於第三刹那。  若爾於一切識不必有(11)受。亦非一切識有觸。  無如此失。  何以故。以(12)前觸爲因。於後觸中受生故。一切觸有受。  今(13)非道理更起。此中云何非道理。  於二觸中各(14)有境界。以先觸爲因。於後觸受生。  別類境(15)界觸所生受。應縁別境界起。此義云何可然。(16)復次是心共受相應。此受與心不同境界。  此(17)義復云何成。若爾應立此義。是時識成觸。此(18)識無受。  從此後識有受無觸。  因縁不相應(19)故。此執何失。若爾大地定義即破。  謂於一切(20)心十大地。必倶。此大地定義於何處立。於阿(21)毘達磨中立。  ＊君我等以經爲依。不以阿毘達(22)磨爲依。  佛世尊説。汝等應依經行。  大地義不(23)爾。於一切心必有。  若爾大地義云何地有三。  (24)謂有覺有觀地。無覺有觀地。無覺無觀地。復(25)有三地。謂善地。惡地。無記地。  復有三地。  謂(26)有學地。無學地。非有學非無學地。  是故於前(27)三初地若有是名大地。  若法定於善地中有。(28)是法説名善大地。  若法定於染汚地中有。是(29)法説名惡大地。  此法如應相代。有非一切時(210b1)倶起。餘師説。  如此善大地等者。由應文句。(2)是故被引。  今説先不説。  若從觸後受生。汝(3)應救此經。經云依眼縁色眼識生。三和合有(4)觸。倶生受想故。意等  經中説倶生。不説與觸(5)倶生。此何所救。  若倶必應觸。此倶言亦曾見(6)於次第中。如經云何修習與慈倶起念覺分。(7)故倶言非證。  是義不然。何以故。於經中説(8)是受是想。是故意是識。此法並相雜不相離。(9)是故無識與受不相雜。  此義應思量。相雜是(10)何義。  於此經中亦説如此。是所受即是所思。(11)是所思即是所想。是所想即是所識。  此義未(12)可解。爲決四法境界。爲決四法刹那。  壽命及(13)暖觸倶起中。由説相雜言。決定刹那成。  復有(14)經説。三和合名觸。  云何有識非三和合。有三(15)和合非觸。  是故此義必定應然。謂一切識中。(16)有觸受等與觸倶起。  前來多種爭論。於事已(17)足。本所依義今次當説。  於前已略説心受。 
(53a1)至意觸所生受。六中前五説爲身受。  依色(2)根故。  意觸所生説爲心受。但依心故。  受生(3)與觸爲後爲倶。  毘婆沙師説。  倶時起觸受(4)展轉倶有因故。  云何二法倶時而生能生所(5)生義可成立。  如何不立。無功能故。  於已生(6)法餘法無能。此與立宗義意無別。  如言二(7)法倶時而生能生所生義不成立。於已生法(8)餘法無能。  義意同前。重説何用。若爾便有(9)互相生失。  許故非失。我宗許二爲倶有因(10)亦互爲果。  仁雖許爾。而契經中不許此二(11)互爲因果。  契經但説眼觸爲縁生眼觸所生(12)受。曾無經説眼受爲縁生眼受所生觸。  又(13)此義非理。越能生法故。  若法極成能生彼(14)法。此法與彼時別極成。  如先種後芽先乳後(15)酪先撃後聲先意後識等。    先因後果非不極(16)成。  亦有極成同時因果。  如眼識等眼色等倶。(17)四大種倶有所造色。此中亦許前根境縁能(18)發後識。  前大造聚生後造色。何理能遮。  如(19)影與身。豈非倶有。  有説。觸後方有受生。(20)根境爲先次有識起。  此三合故即名爲觸。(21)第三刹那縁觸生受。  若爾應識非皆有受。(22)諸識亦應非皆是觸。  無如是失。  因前位觸(23)故。後觸位受生故。諸觸時皆悉有受。所有識(24)體無非是觸。  此不應理。何理相違。  謂或有(25)時二觸境別。因前受位觸生後觸位受。  如(26)何異境受從異境觸生。或應許受此心相(27)應非與此心同縁一境。  既爾。若許有成(28)觸識是觸無受。  於此位前有識有受而體(29)非觸。  縁差故然。斯有何過。若爾便壞十(53b1)大地法。  彼定一切心品恒倶。彼定恒倶依何(2)教立。依本論立。  我等但以契經爲量。本(3)論非量。壞之何咎。  故世尊言。當依經量。  或(4)大地法義非要遍諸心。  若爾何名大地法(5)義。謂有三地。  一有尋有伺地。二無尋唯伺(6)地。三無尋無伺地。復有三地。一善地。二不(7)善地。三無記地。  復有三地。  一學地。二無學(8)地。三非學非無學地。  若法於前諸地皆有。(9)名大地法。  若法唯於諸善地中有。名大善(10)地法。  若法唯於諸染地中有。名大煩惱地(11)法。  如是等法各隨所應更代而生。非皆並(12)起。餘説  如是大不善地法。因誦引來。  是今(13)所増益非本所誦。  若於觸後方有受生。經(14)云何釋。如契經説。眼及色爲縁生於眼識。(15)三和合觸倶起受想思。  但言倶起不説觸(16)倶。此於我宗何違須釋。  又於無間亦有(17)倶聲。如契經説。與慈倶行修念覺支。故彼(18)非證。  若爾何故。契經中言。是受是想是思是(19)識。如是諸法相雜不離。故無有識離於受(20)等。  今應審思。相雜何義。  此經復説。諸所受(21)即所思。諸所思即所想。諸所想即所識。  未了(22)於此爲約所縁。爲約刹那作如是説。  於(23)壽與煖倶時起中亦有如斯相雜言。故例(24)知。此説定約刹那。  又契經言三和合觸。  如(25)何有識而非三和。或是三和而不名觸。  (26)故應定許一切識倶悉皆有觸諸所有觸(27)無不皆與受等倶生。  傍論已終。應辯本(28)義。   
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punaś cāṣṭādaśavidhā sā manopavicārataḥ || 3.32 || 
偈(18)曰。此復成十八。由心分別行。 
頌曰(29)此復成十八　由意近行異 
. 
 
saiva caitasikī vedanā punar āṣṭadaśa manopavicāravyavasthānādaṣṭādadhā bhidyate |  punaḥ saṃdhikaraṇaṃ cātra draṣṭavyam |  aṣṭādaśamano pavicārāḥ katame |  ṣaṭ saumanasyopacirāḥ ṣaṭ daurmanasyopavicārāḥ ṣaḍupekṣopavicārāḥ |  kathameṣāṃ vyavasthānam | yadi svabhāvataḥ |  trayo bhaviṣyanti | saumanasyadaurmanasyopekṣāvicārāḥ |  atha saṃprayogataḥ |  eko bhaviṣyati | sarveṣāṃ manaḥ saṃprayuktatvāt | athālambanataḥ |  ṣaṭ bhaviṣyanti |  rūpādiṣaḍviṣayālambanatvat | tribhir api sthāpanā |  teṣāṃ pañcadaśa rūpādyupavicārā asaṃbhinnālambanāḥ pratiniyatarūpādyālambanatvāt |  trayo dharmopavicārā ubhayathā |  manopavicārā iti ko ’rthaḥ |  manaḥ kila pratītyaite saumanasyadayo viṣayānupavicarantīti |  viṣayeṣu vā mana upavicārayantītyapare |  vedanāvaśena manaso viṣayeṣu punaḥ punar vicaraṇāt |  kasmāt kāyikī vedanā na manopavicāraḥ |  naiva hy asau mana evāśritā nāpy upavicārikā ’vikalpakatvād ityayogaḥ |  tṛtīyadhyānasukhasya kasmānmanopavicāreṣv agrahaṇam |  āditaḥ kila kāmadhātau manobhūmikasukhendriyābhāvāttatpratidvandvena kuḥkhopavicārābhāvācceti |  yadi manobhūmikā evaite |  yat tarhi sūtra uktaṃ “cakṣuṣā rūpāṇi dṛṣṭvā saumanasyasthānīyāni rūpāṇyupavicarantītyevamādiḥ |  katham |  pañcavijñānakāyābhinirhṛtatvamabhisaṃdhāyaitaduktaṃ “manobhūmikā hy ete |  tadyathā ’śubhā cakṣurvijñānābhinirhṛtā ca manobhūmikā ceti” |  api tu “dṛṣṭvā yāvat spṛṣṭveti” vacanāt |  acodyamevaitat | ye ’pya dṛṣṭvā yāvad aspṛṣṭvopavicaranti te ’pi manopavicārāḥ |  itrathā hi kāmadhātau rūpadhātvālambanā rūpādyupavicārā na syuḥ kāmadhātbalamvanāś ca rūpadhātau gandharasaspraṣṭavyopavicārāḥ |  yathā tu yaktataraṃ tathoktaṃ yo ’pi rūpāṇi dṛṣṭvā śabdānupavicarati so ’pi manopavicāraḥ |  yathā tvanākulaṃ tathoktamindriyārthasya vyavacchedataḥ |  kimasti rūpaṃ yatsaumanasyasthānīyameva syāt yāvad upekṣāsthānīyameva |  asti saṃtānaṃ niyamayya na tvbālambanam || 
釋曰。此心受(19)更分成十八。由分別十八意行故。    何者十八(20)心分別行。  有六喜分別行。有六憂分別行。有(21)六捨分別行。  此云何成立。若由自性  應成三。(22)謂喜憂捨分別行。  若由相應  應成一。與意識(23)相應故。若由境界  應成六。  縁色等六塵故。若(24)成立十八。必依三。  於中十五名色等分別行。(25)非相雜境界。決定縁色等起故。  三名法分別(26)行。有二種  心分別行。此句何義。  彼説依意識(27)喜等分別境界。  餘師説於六塵令意分別行。  (28)由隨受故。於境界中。意數數分別行故。  云何(29)身受不説爲意分別。  此受不依意不能分別。(210c1)由五識無分別故。是故不應爲分別行。  第三(2)定樂云何不入分別行中攝  從初於欲界中無(3)心地樂根故。能對治此苦分別行無故。  若彼(4)但依心地起。此義云何。  經言由眼見色已。堪(5)爲喜處即分別行。    如是等依五識所引意故(6)説如此。若實判十八。皆以意識爲地。  譬如不(7)淨觀。眼識所引在於心地。  復次見已乃至觸(8)已。由此言説故。  不可爲難。若不見乃至不(9)觸。起分別行。此亦意分別行。  若不爾。於欲(10)界中縁色界。於色等中不應有分別行。縁欲(11)界香味觸。於色界中分別行亦不應成。  隨明(12)了道理故。如此説。若人見色。於聲分別行。(13)此亦是分別行。  隨不相濫故説。由定判根塵(14)故。  爲有如此色定爲喜處乃至定爲捨處不。  (15)有約相續決定。非約境界。 
(53c1)論曰。於前略説一心受中。由意近行異復(2)分成十八。  應知此復聲顯乘前起後。  此意(3)近行十八云何。  謂喜憂捨各六近行。  此復何(4)縁立爲十八。若由自性  應但有三。喜憂捨(5)三自性異故。  若由相應  應唯有一。一切皆(6)與意相應故。若由所縁  應但有六。  色等六(7)境爲所縁故。此成十八。具足由三。  於中十(8)五色等近行名不雜縁。境各別故。  三法近行(9)皆通二種。  意近行名爲目何義。  傳説。喜等(10)意爲近縁於諸境中數遊行故。  有説。喜等(11)能爲近縁令意  於境數遊行故。  如何身受(12)非意近行。  非唯依意故不名近。由無分(13)別故亦非行。  第三靜慮意地樂根。意近行中(14)何故不攝。  傳説。初界意識相應無樂根故。(15)又無所對苦根所攝意近行故。  若唯意地何(16)故  經言眼見色已於順喜色起喜近行。廣(17)説如經。    依五識身所引意地喜等近行故(18)作是説。  如依眼識引不淨觀。此不淨觀唯(19)意地攝。  又彼經言眼見色已乃至廣説。  故(20)不應難。若雖非見乃至觸已。而起喜憂捨(21)亦是意近行。  若異此者。在欲界中應無縁(22)色界色等意近行。又在色界。應無縁欲香(23)味觸境諸意近行。  見色等言隨明了説見(24)色等已於聲等中起喜憂捨亦意近行。  隨(25)無雜亂故作是説。於中建立根境定故。  (26)爲有色等於喜等三唯能順生一近行不。  (27)有就相續非約所縁。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                               
athaiṣāṃ manopavicārāṇāṃ kati kāmapratisaṃyuktāsteṣāṃ ca kati kimālambanā evaṃ yāvad ārūpyapratisaṃyuktā vaktavyāḥ |  āha 
於分別行中幾與(16)欲界相應。於中幾種。何法爲境界。乃至於無(17)色界。亦應如此問。  偈曰。 
諸意近行中。幾欲界(28)繋。欲界意近行幾何所縁。色無色界爲問亦(29)爾。  頌曰 
.  . 
   
kāme svālambanāḥ sarve 
一切縁欲界。 
(54a1)　　　　欲縁欲十八　色十二上三
(2)二縁欲十二　八自二無色
(3)後二縁欲六　四自一上縁
(4)初無色近分　縁色四自一
(5)四本及三邊　唯一縁自境 
. 
 
āmadhātau sarve ’ṣṭādaśa santi sa ca teṣāṃ sarveṣām ālambanam | teṣām eva 
釋曰。(18)於欲界中具有十八。是五爲一切境界。於中(19) 
(6)論曰。欲界所繋具有十八。縁欲界境其數(7)亦然。 
. 
 
rūpī dvādaśagocaraḥ | 
偈曰。有色十二境。 
See the full verse quoted previously 
. 
 
rūpadhāturdvādaśānām ālambanaṃ ṣaṭ gandharasopavicārānapāsya | tatra tayor abhāvāt | 
釋曰。色界十二意分別(20)行境界。除六香味分別。於彼無此二故。 
縁色界境唯有十二。除香味六彼無(8)境故。 
. 
 
trayāṇām uttaraḥ 
偈(21)曰。三後。 
See the full verse quoted previously 
. 
 
gocara iti vartate | ārupyadhātustrayāṇāṃ dharmopavicārāṇām ālambanam |  tatra rūpādyabhāvāt ||  uktāḥ kāmapratisaṃyukatāḥ | 
釋曰。境界從上流。若無色界。但三(22)法分別行境界。  於彼色等無故。  説欲界相應(23)已。 
縁無色境唯得有三。彼無色等五所(9)縁故  See the previous verse  説欲界繋已。 
.  .  . 
     
rūpapratisaṃyuktā vaktavyāḥ | tatra tāvat 
與色界相應今當説。 
當説色界繋。 
. 
 
dhyānadvaye dvādaśa 
偈曰。於二定十二。 
初二靜慮(10)唯有十二。[See the also full verse quoted previously] 
. 
 
daurmanasyopavicārānapāsya | te ca dvādaśa 
(24)釋曰。除六憂分別行。所餘十二與二定相應。(25)云何如此。 
謂除六憂縁欲界境亦有十二。 
. 
 
kāmagāḥ || 3.33 || 
偈曰。行欲界。 
 
. 
 
kāmān gacchantīti kāmagāḥ | kāmadhātumālabanta ity arthaḥ |  dṛṣṭo hi viṣayāṇāṃ grahaṇārthe gamiprayogaḥ |  kathametat gamyate | evam etat gamyata iti | 
釋曰。若彼縁欲界。     
    NO Chinese 
.  .  . 
     
svo ’ṣṭālambanam 
(26)偈曰。自八境。 
See the full verse quoted previously 
. 
 
sa eva rūpadhātusteṣaṃ svaḥ | sa eva rūpadhātusteṣāṃ svaḥ |  svo ’ṣṭānāṃ manopavicārāṇām ālambanaṃ gandharasopavicārāṃś caturo hitvā | 
釋曰。此色界若爲自分別行(27)境界。  但八分別行境界。除香味四分別行故。 
  (11)除香味四餘八自縁。 
.  . 
   
ārūpyo dvayoḥ 
(28)偈曰。無色二。 
See the full verse quoted previously 
. 
 
dharmopavicārayorālambanam | 
釋曰。無色界爲二法分別行境(29)界。 
二縁無色。謂法近行。 
. 
 
dhyānadvaye tu ṣaṭ | 
偈曰。於二定六。 
See the full verse quoted previously 
. 
 
tṛtīyacaturthayordhyānyoḥ ṣaḍupekṣopavicārā eva santi nānye | teṣāṃ punar ālambanaṃ 
釋曰。於第三第四定。但(211a1)六捨分別行無餘。此六境界。 
(12)三四靜慮唯六。 
. 
 
kāmāḥ ṣaṇṇāṃ 
偈曰。欲界六。 
See the full verse quoted previously 
. 
 
kāmadhātuḥ ṣaṇṇāmapyālambanam | 
(2)釋曰。若縁欲界。此成六捨分別行境界。 
謂捨縁欲界境亦得有六。 
. 
 
caturṇāṃ svaḥ 
偈(3)曰。自四。 
See the full verse quoted previously 
. 
 
rūpadhātuś caturṇāṃ tatra gandharasābhāvāt | 
釋曰。若縁自界。但四捨分別行境(4)界。無香味故。 
(13)除香味二餘四自縁。 
. 
 
ekasyālambanaṃ paraḥ || 3.34 || 
偈曰。餘界一境界。 
See the full verse quoted previously 
. 
 
ārupyadhāturekasyaiva dharmopavicārasyālambanam | uktā rūpapratisaṃyuktāḥ | 
釋曰。無色(5)界異下二界故稱餘。此唯一法分別行境界。(6)説色界相應已。 
一縁無色謂法近行。(14)説色界繋已。 
. 
 
ārūpyapratisaṃyuktā idānīmucyante | 
與無色界相應今當説。 
當説無色繋。 
. 
 
catvāro ’rūpisāmante 
偈曰。(7)有四於色邊。 
See the full verse quoted previously 
. 
 
ākāśānantyāyatanasāmantakamatrārūpisāmantakam |  tatra catvāro rūpaśabdaspraṣṭavyadharmopavicārāḥ |  te ca 
釋曰。空無邊入道。説此名色邊。  (8)於中有四分別行。謂色聲觸法分別行。  偈(9)曰。 
空處近分  唯有(15)四種。謂捨但縁色聲觸法。   
.  .  . 
     
rūpagāḥ 
行色。 
See the full verse quoted previously 
. 
 
caturthaṃ hi dhyānam eṣām ālambanam |  yeṣāṃ tat vyavacchinnālambanamasti yeṣāṃ punaḥ paripiṇḍitālambanaṃ teṣāṃ tatraika eva saṃbhinnālambano dharmopavicāraḥ | 
釋曰。此四縁第四定爲境。  若人執(10)如此。則離四爲境界。若人執合第四定爲(11)境界。於中但一總境界。謂法塵分別行。 
縁第四靜慮亦(16)具有四種。此就許有別縁者説。  若執彼(17)地唯總縁下。但有雜縁法意近行。 
.  . 
   
eka ūrdhvagaḥ | 
偈(12)曰。一行上。 
See the full verse quoted previously 
. 
 
eka eva dharmopavicārastatrārūpyadhātvālambanaḥ | 
釋曰。若道分別行。縁無色界起(13)但一。謂法塵分別行。 
縁無色(18)界唯一。謂法四根本地及上三邊唯一。謂法(19)但縁自境。 
. 
 
eko maule 
偈曰。一於本。 
See the full verse quoted previously 
. 
 
maule punar ārūpye dharmopavicāra evaiko ’sti nānyaḥ | sa cāpi 
釋曰。若(14)於根本無色界。但一法塵分別行無餘。此行(15) 
 
. 
 
svaviṣayaḥ  ārupyadhātvālambana eva |  na hi maulānām ārupyāṇām adharo dhāturālambanam iti paścāt prativedaviṣyāmaḥ |  ete ca manopavicārāḥ 
偈曰。自境。  釋曰。但縁無色界。  何以故。無色(16)根本定。不得取下界爲境界故。此義後當顯(17)説。  如此等意分別行。 
See the full verse quoted previously    無色根本不縁下故。彼上三邊(20)不縁色故。不縁下義如後當辯。  此意近(21)行通無漏耶。 
.  .  .  . 
       
sarve ’ṣṭādaśa sāsravāḥ || 3.35 || 
偈曰。諸十八有流。 
頌曰(22)十八唯有漏 
. 
 
nāsti kaścid anāsravaḥ | kaḥ katibhiḥ samanvāgataḥ |  kāmadhātūpapanno rūpāvacarasya kuśalasya cittasyālābhī kāmāvacaraiḥ sarvaiḥ prathamadvitīyadhyānabhūmikair aṣṭābhiḥ tṛtīyacaturthadhyānabhūmikaiś caturbhiḥ kliṣṭairgandharasālambanān paryudasya ārūpyāvacareṇaikena kliṣṭenaivālābhī rūpāvacarasya kuśalasya cittasyā vitarāgaḥ sarvaiḥ kāmāvacaraiḥ prathamadhyānabhumikair daśabhiḥ |  caturbhiḥ saumanasyopavicāraiḥ kliṣṭairgandharasālambanau vyudasya ṣaḍbhir upekṣopavicārair anāgamyabhūmikaiḥ |  dvitīyadhyānabhūmikair aṣṭābhiḥ |  tṛtīyacaturthadhyānārūpyabhūmikaiḥ pūrvavat | anayā varttanyā śeṣamanugantavyam |  dhyānopapannastu kāmāvacareṇaikenopekṣādharmopavicāreṇa nirmāṇacittasaṃprayuktena samanvāgato veditavyaḥ |  apara āha |  astyevaṃ manopavicārāṇāṃ vaibhāṣikīyo ’rthaḥ |  sūtrārthastvanyathā dṛśyate |  na hi yo yasmād vītarāgaḥ sa tadālambanam upavicaratīti yuktam |  ataḥ sāsravā api na sarve saumanasyādayo manopavicārāḥ |  kiṃ tarhi | sāṃkleśikā yair mano viṣayānupavicaratīti |  kathaṃ copavicarati |  anunīyate ca pratihanyate cāpratisṅkhyāya copekṣate yeṣāṃ pratipakṣeṇa ṣaṭ sātatā vihārā bhavanti |  cakṣuṣā rūpāṇi dṛṣṭvā naiva sumanā bhavati na durmanā upekṣako viharati smṛtimān saṃprajānan evaṃ yāvanmanasā dharmān vijñāyeti |  na hy arhato laukikaṃ nāsti kuśalaṃ dharmālambanaṃ saumanasyaṃ yattu tatsāṃkleśikaṃ manasa upavicārabhutaṃ tasyaiva pratiṣedho lakṣyata iti |  punas ta eva saumanasyādayaḥ ṣaṭtriṃśacchāstṛpadāni bhavanti |  gardhanaiṣkramyāśritabhedena |  tadbhedasya śāstrā gamitatvāt |  tatra gardhāśritāḥ kliṣṭā naiṣkramyāśritāḥ kuśalāḥ |  evam etadvedanākhyaṃ bhavāṅgamanekaprakārabhedaṃ veditavyam |  śeṣāṇyaṅgāni punar nocyante |  kiṃ kāraṇam | yasmāt 
釋(18)曰。於中無一分別行。是無流故。言諸有流。(19)何人復幾意分別行共相應。  若人生於欲界。(20)未得色界善心。與一切欲界分別行相應。與(21)初定二定地。八分別行相應。與三定四定。四(22)分別行相應。悉有染汚。除縁香味境故。於無(23)色界與一染汚分別行相應。若人得色界心(24)未得離欲。與欲界一切分別行相應。與初定(25)有十分別行相應。  有四染汚喜分別行。除能(26)縁香味境故。有六種捨分別行。未來定爲地。  See the next record  (27)第二第三第四定及無色界。分別行相應。應(28)知如前。由此道理。所餘應自隨判。  若人已生(29)定地。於欲界與一捨法分別行相應。謂欲界(211b1)變化心。  有餘師説。  有如此意分別行義。如毘(2)婆沙師立。  於經中見分別行義異於此。  何以(3)故。若人從此地離欲。此人不得縁此爲境起(4)分別行。  是故雖復有流。非一切喜等是意分(5)別行。  若爾以何爲分別行。若有染汚。若意由(6)彼能分別行於境界故。彼名分別行。  云何分(7)別行。  或愛著於境。或憎惡於境。或不簡擇(8)捨境。爲對治此三故。如來説六恒住法門。  如(9)經言。由眼見色。不生喜心。不生憂心。住捨(10)心有念有智。乃至由意知諸法亦如此。  云何(11)知如此。諸阿羅漢人。不無世間善縁法喜根。(12)若有染汚爲分別行。應知此法門爲對治。  復(13)次喜等或三十六寂靜。  足由依愛著出離差(14)別故。  此差別是阿毘達磨所説故。  此中依愛(15)著皆悉染汚。依出離皆悉是善。  如此有分名(16)受。應知有無量差別。  所餘諸分不復更説。  云(17)何不説由此義故。 
(23)論曰。無意近行通無漏者。故言十八唯是(24)有漏。誰成就幾意近行耶。  謂生欲界。若未(25)獲得色界善心。成欲一切初二定八三四定(26)四無色界一。所成上界皆不下縁。唯染汚(27)故。若已獲得色界善心未離欲貪。成欲(28)一切初靜慮十。餘説如前。  初靜慮中唯成(29)四喜。染不縁下香味境故。捨具成六。未至(54b1)定中  See the next record  善心得縁香味境故。餘隨此理如應(2)當知。  若生色界。唯成欲界一捨法近行。謂(3)通果心倶。  有説。  如是諸意近行。毘婆沙師隨(4)義而立。  然我所見經義有殊。  所以者何。非(5)於此地已得離染。可縁此境起意近行。  (6)故非有漏喜憂捨三皆近行攝。  唯雜染者與(7)意相牽數行所縁。是意近行。  云何與意相(8)牽數行。  或愛或憎或不擇捨。爲對治彼説(9)六恒住。  謂見色已不喜不憂。心恒住捨具(10)念正智。廣説乃至知法亦爾。  非阿羅漢無(11)有世間縁善法喜。但爲遮止雜染近行故(12)作是説。  又即喜等爲三十六師句。  謂爲(13)耽嗜出離依別。  此句差別。大師説故。  耽嗜(14)依者。謂諸染受。出離依者。謂諸善受。  如是(15)所説受。有支中應知。義門無量差別。    何縁不(16)説所餘有支。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                             
uktaṃ ca vakṣyate cānyat 
偈曰。由已説當説。 
頌曰(17)餘已説當説 
. 
 
kiñcidatrāṅgamuktaṃ kiñcit paścad vakṣyate | tatra vijñānaṃ tāvad uktaṃ 
釋曰。此(18)中有有分。於前已説。有有分於後當説。此中(19)識者前已説。 
(18)論曰。所餘有支。或有已説。或有當説。故此(19)不論。此中識支如先已説 
. 
 
“vijñānaṃ prativijñaptirmana āyatanaṃ ca tad” iti | 
如偈言(20)識陰對對視　或説爲意入
(21)或説爲七界　謂六識意根 
識謂各了別此(20)即名意處等。 
. 
 
ṣaḍāyatanamapyuktaṃ 
(22)六入者前已説 
其六處支如先已説 
. 
 
“tadvijñānāśrayā rūpaprasādāś cakṣurādaya” iti | 
如偈言(23)此識依淨色　説名眼等根 
彼識依(21)淨色名眼等五根等。 
. 
 
saṃskārā bhavaś ca karmakośasthāne vyākhyāsyante | tṛṣṇopādānāni kleśakośasthāne |  sa caiṣa pratītyasamutpādaḥ samāsataḥ kleśakarmavastūnīti prāk jñāpitam | 
(24)行有於業倶舍中當説。愛取於惑倶舍中當(25)説  (26)阿毘達磨倶舍釋論卷第七(27)(28)(29)(211c1)(2)(3)阿毘達磨倶舍釋論卷第八(4)　　＊婆藪盤豆造(5)　陳＊天竺三藏眞諦譯　(6)　　中分別世間品之三(7)行有於業倶舍中當説。愛取於惑倶舍中當(8)説。如此縁生。若略説唯三。謂惑業果類。此(9)三義前已顯。 
行有二支業品當説。(22)愛取二支隨眠品當説。  此諸縁起略立爲三。(23)謂煩惱業異熟果事。應寄外喩顯別功能。 
.  . 
   
atra tu kleśa iṣyate |
bījavannāgavanmūlavṛkṣavattuṣavattathā || 3.36 || 
偈曰。於中説諸惑。如種子及(10)龍。如根樹及糠。 
(24)頌曰(25)此中説煩惱　如種復如龍
(26)如草根樹莖　及如糠裹米
(27)業如有糠米　如草藥如花
(28)諸異熟果事　如成熟飮食 
. 
 
kimasya vījādibhiḥ sādharmyam |  tadyathā bījād aṅkurakāṇḍapatrādīnāṃ prabhavo bhavaty evaṃ kleśāt kleśakarmavastūnām |  yathā nāgādhiṣṭitaṃ saro na śuṣyatyevaṃ kleśanāgādhiṣṭhitaṃ janmasaraḥ |  yathā cānapoddhṛtamūlā vanaspatayaśchinnāśchinnāḥ punar api prarohantyevamanapoddhṛtakleśamūlā gatayaḥ |  yathā ca vṛkṣāḥ kālena kālalṃ puṣpaphalānāṃ prasotāro bhavanty evaṃ kleśā apy asakṛt kleśakarmavastūnāṃ heturbhavanti |  yathā ca tuṣāvanaddhāstaṇḍulāḥ prarohaṇasamarthā bhavanti na kevalā evaṃ kleśaprāptatuṣāvanaddhaṃ karma janmāntaravirohaṇe samarthaṃ bhavati na kevalamityevaṃ tāvat kleśo bījādivadveditavyaḥ | 
釋曰。此惑與種子等。云何(11)相似。  譬如從種子芽葉等生。如此從惑惑業(12)類生。  又如池是龍所鎭住處恒不枯涸。如此(13)惑龍鎭住生池相續不斷。  又如樹未被拔根。(14)斫斫更生。如此未拔除惑根諸道滅滅更起。  (15)又如樹時時生花生子。如此諸惑數數生惑(16)業類。  又如米爲糠所裹。於生有功能非單米。(17)如此業爲惑至得糠所裹。於生別生有功能(18)非單業。如此諸惑應知如種子等。 
(29)論曰。如何此三種等相似。  如從種子芽葉(54c1)等生。從煩惱生煩惱業事。  如龍鎭池水恒(2)不竭。煩惱鎭業生續無窮。  如草根未拔苗(3)剪剪還生。未拔煩惱根趣滅滅還起。  如從(4)樹莖頻生枝花果。從諸煩惱數起惑業事  (5)如糠裹米能生芽等。非獨能生。或得裹業(6)能感餘生。非獨能感。惑如種等應如是(7)知。 
.  .  .  .  .  . 
           
tuṣitaṇḍulavat karma tathaivauṣadhipuṣpavat | 
偈曰。如有(19)糠米業。及如稻并花。 
See the full verse quoted previously 
. 
 
tuṣau ’syāstīti tuṣī | tuṣasthānīyaḥ kleśa uktaḥ |  idānīṃ tuṣitaṇḍulasthānīyaṃ karmmocyate |  santyoṣadhayaḥ phalapākāntā evaṃ karmāṇi vipacya punar vipākānabhinirvarttayante |  yathā ca puṣpaṃ phalotpattavāsannaṃ kāraṇam evaṃ karmāṇi vipākotpatto veditavyāni | 
釋曰。於前已説惑似糠。  (20)今説業如有糠米。  又如稻蕉等以果熟位爲(21)邊。如此諸業已熟不更生報。  又如花於生子(22)中是近因。如此業於生果報中最爲近因。 
  如米有糠能生芽等。業有煩惱能招異(8)熟。  如諸草藥果熟爲後邊。業果熟已更不(9)招異熟。  如花於果爲生近因。業爲近因(10)能生異熟。業如米等。應如是知。 
.  .  .  . 
       
siddhānn apānavad vastu 
偈(23)曰。如熟飮食類。 
See the full verse quoted previously 
. 
 
pathā siddhamannaṃ pānaṃ ca kevalaṃ paribhogāya kalpyate na punar virohāya evaṃ vipākākhyaṃ vastu |  na hi punar vipākādvipākāntaraṃ janmāntareṣu pravarhate |  yadi hi pravardheta mokṣo na syāt |  na khalv eṣa janmasaṃtāna evaṃ pratītyasamutpadyamāno bhavacatuṣṭayaṃ nātikrāmati |  yadutāntarābhavam upapattibhavaṃ pūrvakālabhavaṃ maraṇabhavaṃ ca |  te ca vyākhyātāḥ | 
釋曰。如已熟食及飮。一向(24)爲受用。不可更轉爲生。如此果報類。  不能於(25)別生中更牽別果報。  若更牽報無得解脱義。  (26)如此生相續依因依縁生。不過四有。  謂中有(27)生有先時有死有。  此四於前已釋。 
如熟飮食(11)但應受用。不可復轉成餘飮食。異熟果事(12)既成熟已。  不能更招餘生異熟。  若諸異熟(13)復感餘生。餘復感餘應無解脱。  事如飮(14)食應如是知。如是縁起煩惱業事。生生相(15)續不過四有。  中生本死。如前已釋。染不染(16)義三界有無。  今當略辯。 
.  .  .  .  .  . 
           
tasmin bhavacatuṣṭaye || 3.37 ||
upapattibhavaḥ kliṣṭaḥ 
偈曰。於四(28)種有中。生有必染汚。 
頌曰(17)於四種有中　生有唯染汚
(18)由自地煩惱　餘三無色三 
. 
 
ekāntena | katamena kleśena | 
釋曰。此中幾有定不(29)定染汚。若一向染汚。唯是生有。由何惑。 
(19)論曰。於四有中生有唯染。由何煩惱自地(20)諸惑。 
. 
 
sarvakleśaiḥ svabhūmikaiḥ |  yadbhamika upapattibhavastadbhūmikaīreva sarvakleśaiḥ |  na hi sa kleśo ’sti yena pratisamdhibandhaḥ pratividyate ityābhidharmikāḥ |  kleśair eva tu na paryavasthānaiḥ svatantraīḥ |  yady api sā ’vasthā mandikā yas tu yatrābhīkṣṇaṃ carita āsannaś ca tasya tadānīṃ sa eva kleśa upatiṣṭhate |  pūrvāvedhāt |  antarabhavapratisaṃdhirapyevamavaśyaṃ kliṣṭo veditavyaḥ | 
偈(212a1)曰。由自地諸惑。  釋曰。若生有在此地。一切(2)同地惑皆爲染汚。  於三界無有一惑由此衆(3)生不結生。阿毘達磨師説。如此  此染汚由大(4)惑。不由小分惑。由自在故。  若此位最昧鈍。(5)隨有惑先數數起惑最近。是時於此位中此(6)惑即起爲染汚。  由先疾利故。  接中有爲必應(7)知如此染汚不。 
See the full verse quoted previously  謂此地生此地一切煩惱染汚此地生(21)有。  故對法者咸作是言。諸煩惱中無一煩惱(22)於結生位無潤功能。  然諸結生唯煩惱力。(23)非由自力現起纒垢。  雖此位中心身昧劣。(24)而由數起或近現行引發力故。煩惱現起。    應(25)知中有初續刹那亦必染汚。猶如生有。 
.  .  .  .  .  .  . 
             
tridhā ’nye 
偈曰。餘三。 
See the full verse quoted previously 
. 
 
anye trayo bhavāstriprakārāḥ antarabhavādayaḥ kuśalakliṣṭāvyākṛtāḥ | 
釋曰。所餘三有。(8)即中有等。各有三種。謂善染汚無記。 
然餘(26)三有一一通三。謂本死中三。各善染無記。 
. 
 
athaiṣāṃ bhavānāṃ katamaḥ kiṃpratisaṃyuktaḥ | 
於諸有(9)中幾有於何界相應。 
 
. 
 
traya ārūpye 
偈曰。無色三。 
See the full verse quoted previously 
. 
 
antarābhavaṃ varjayitvā |  na hy ārūpyadhātuḥ sthānāntaraparicchinno yasya prāptyarthamantarābhavo ’bhinirvarteta |  kāmarūpadhātvoraparisaṃkhyānāt sarva eva catvāro bhavāḥ santītyanujñāpitaṃ bhavati |  ukto yathā sattvānāṃ pratītyasamutpādo vistareṇa | 
釋曰。除(10)中有所餘有。  何以故。無色界非隔別處。爲至(11)彼故起中陰。  於欲色界不數故。則知皆具四(12)有。如衆生依因依縁生。  此義已廣説。若衆生(13)已生。 
(27)於無色界除中有三。  非彼界中有處隔別。(28)爲往餘處可立中有。  頌中不説欲色二(29)界。故知於中許具四有。有情縁起  已廣分(55a1)別。 
.  .  .  . 
       
atha kathaṃ sattvānāṃ sthitibhavatītyāha 
云何得住。偈曰。 
是諸有情由何而住。頌曰 
. 
 
āhārasthitikaṃ jagat || 3.38 || 
世間以食住。 
(2)有情由食住　段欲體唯三
(3)非色不能益　自根解脱故
(4)觸思識三食　有漏通三界
(5)意成及求生　食香中有起
(6)前二益此世　所依及能依
(7)後二於當有　引及起如次 
. 
 
eko dharmo bhagavatā svayamabhijñāyābhisaṃbadhyākhyāto “yaduta sarvasttvā āhārasthitikā” iti sūtrapadam |  ke punar āhārāḥ | catvāra āhārāḥ |  kavaḍīkārāhāraḥ prathamaḥ |  audārikaḥ sūkṣmaś ca |  sūkṣmo ’ntarābhavikānāṃ gandhāhāratvāt |  devānāṃ prāthamakalpikānāṃ ca niḥṣyandābhāvāt |  tailasyeva sikatāsvaṅgeṣv anupraveśāt |  sūkṣmāṇāṃ vā sūkṣmo bālakasaṃsvedajantukādīnām |  sparśo dvitīyaḥ |  manaḥsaṃcetanā tṛtīyaḥ | vijñānamāhāraś caturthaḥ |  tatra punaḥ 
釋曰。有(14)一法世尊自通自知。爲他正説。謂一切衆生(15)以食爲住。經言如此。  此食有幾種。有四種(16)  偈曰。段食。  釋曰。段食者有麁有細。  細者是(17)中有衆生食。以香爲食故。  及諸天劫初衆生(18)食。以無變穢流故。  此食悉入彼身。如油於(19)沙。  復次若細衆生彼食亦細。譬如髮汚蟲(20)等。  觸食第二。  作意食第三。識食第四。  此中(21)段食者。 
(8)論曰。經説。世尊自悟一法正覺正説。謂諸(9)有情一切無非由食而住。  何等爲食。食有(10)四種。  一段二觸三思四識。  段有二種。謂細及(11)麁。  細謂中有食。香爲食故。  及天劫初食。無(12)變穢故。  如油沃砂。散入支故。  或細汚虫嬰(13)兒等食説名爲細。翻此爲麁。  See the full record quoted previously [from 55a10]  See the full record quoted previously [from 55a10]  如是段食唯(14)在欲界。 
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kavaḍīkāra āhāraḥ kāme 
偈曰。於欲界。 
See the full verse quoted previously 
. 
 
na rūpārūpyadhātvostadvītarāgasya tatropapatteḥ | sa ca 
釋曰。此食於色無色(22)界無。由離欲此於彼生故。偈曰。 
離段食貪生上界故。 
. 
 
tryāyatanātmakaḥ | 
以三入爲體。 
See the full verse quoted previously 
. 
 
kāmāvacarāṇi gandharasaspraṣṭavyāyatanāni sarvāṇyeva kavaḍīkāra āhāraḥ |  kavaḍīkṛtyābhyavaharaṇāt |  mukhanāsikāgrāsavyavacchedataḥ |  cchāyātapajvālāprabhāsu teṣāṃ kathamāhāratvam |  bāhulyena kilaiṣa nirdeśaḥ |  yāny api tu nābhyavahniyante sthitiṃ cāharanti tāny api sūkṣma āhāraḥ |  snānābhyaṅgavaditi |  kasmānna rūpāyatanamāhāraḥ |  tad api kavaḍīkṛtyābhyavahriyate | 
(23)釋曰。於欲界香味觸入。一切皆名段食。  作段(24)呑故。  先以口鼻含之。後分分呑故。  影光焔(25)輝。此等云何成食。  由從多故。作如此説。  此(26)等若非所食。能令相續住。亦入細食數。  譬如(27)浴塗等。  云何色入非食。  若作段食必約於色。 
唯欲界繋。香(15)味觸三。一切皆爲段食自體。  可成段別而(16)飮噉。  故謂以口鼻分分受之。  光影炎涼如(17)何成食。  傳説。此語從多爲論。  又雖非飮噉(18)而能持身。亦細食所攝。  如塗洗等。  色亦可(19)成段別飮噉。何縁非食。  See the previous record 
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na rūpāyatanaṃ tena svākṣamuktānanugrahāt || 3.39 || 
(28)偈曰。非色入由此。不利自根脱。 
此不能益自所對(20)根解脱者故。[See also the full verse quoted previously] 
. 
 
āhāro hi nāma ya indriyam ahābhūtānām anugrahāya saṃvarttate |  rūpāyatanaṃ cābhyavaharaṇakāle svamindriyaṃ tanmahābhūtāni vā nānugṛhṇāti |  kuta evānyānyaviṣatvāt |  yadāpi ca dṛśyamāne sukhasaumanasye ādadhāti tadāpi tadālambanaḥ sukhavedanīyaḥ sparśa āhāro bhavati na rūpam |  muktānām anāgāmyarhetāṃ sumanojñamapyāhāraṃ paśyatāmanugrahābhāvāt | 
釋曰。食是(29)何法。若能利益自根四大。  色入者於正食時。(212b1)不能利益自根及四大。  何況能利益餘根及(2)四大。非自境界故。  有時見色即起樂及喜。此(3)色亦非食。但縁此爲境。能生樂受等觸。以此(4)爲食非色。  復次已得解脱人。謂阿那含阿羅(5)漢。見可愛飮食無利益故。 
夫名食者。必先資益自根大(21)種。後乃及餘。  飮噉色時於自根大尚不爲(22)益。  況能及餘。由彼諸根境各別故。  有時見(23)色生喜樂者。縁色觸生。是食非色。  又不還(24)者及阿羅漢解脱食貪。雖見種種上妙飮(25)食而無益故。 
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sparśasaṃcetanāvijñā āhārāḥ sāsravās triṣu | 
偈曰。觸作意及(6)識。三有流通二。 
See the full verse quoted previously 
. 
 
sparśas trikasaṃnipātajaḥ |  cetanā manaskarma vijñānaṃ ca sāsravāṇyevāhārāḥ triṣv api dhātuṣu saṃvidyante |  kim arthaṃ nānāsravāṇi |  yasmāt bhavāpoṣaṇārtha āhārārthaḥ |  tāni ca bhāvakṣayāyotthitānīti vaibhāṣikāḥ |  api tu sūtra uktaṃ “catvāra ime āhārā bhūtānāṃ sattvānāṃ sthitaye yāpanāyai saṃbhavaiṣiṇāṃ cānugrahāyeti” |  na caivam anāsravā dharmā iti nāhārāḥ | 
釋曰。觸者從三和合生。  作(7)意者是心業。識者是意識。此三若有流必是(8)食。此三通三界有。  云何不立無流爲食。  由(9)立食以能滋長諸有爲義。  無流生起能滅盡(10)諸有。毘婆沙師執如此。  復次於經中説食義。(11)食有四種。爲令已生衆生得住。及爲愈相續。(12)又爲利益尋求生衆生。  無流法不爾。是故非(13)食。 
觸謂三和所生諸觸。  思謂意(26)業。識謂識蘊。此三唯有漏通三界皆有。  如(27)何食體不通無漏。  毘婆沙師作如是釋。能(28)資諸有是其食義。  無漏修生爲滅諸有。  又(29)契經説。食有四種。能令部多有情安住。及(55b1)能資益諸求生者。  無漏不然。故非食體。 
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