You are here: BP HOME > TLB > Vasubandhu: Abhidharmakośabhāṣya > fulltext
Vasubandhu: Abhidharmakośabhāṣya

Choose languages

Choose images, etc.

Choose languages
Choose display
  • Enable images
  • Enable footnotes
    • Show all footnotes
    • Minimize footnotes
DiacriticaDiacritica-helpSearch-help
ā ī ū
ñ
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.).
 
Important:
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.
 
If you cannot find the letters on your key-board, you may click on the link "Diacritica" to access it for your search.
Choose specific texts..
    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
antaḥkalpo ’mitāt yāvad daśavarṣāyuṣaḥ 
偈曰。別劫從無量。乃至成十歳。 
See the full verse quoted previously 
 
vivartamāne loke ekānna viṃśatir antarakalpā aparimitāyuṣāṃ manuṣyāṇām atikrāmanti |  aparimitāyuṣām eva kramatāṃ yāvad daśavarṣāyuṣo bhavanti |  so ’sau vivṛttānāṃ tiṣṭhatāṃ prathamo ’ntarakalpaḥ | 
釋曰。從(29)世間初成。十九別劫。於無量壽時中已度。  此(221a1)無量壽衆生。壽命漸減乃至十歳。  世間已成(2)及住。是住初別劫。 
謂(23)從風起造器世間。乃至後時有情漸住。此(24)洲人壽經無量時至住劫初壽方漸減。  從(25)無量減至極十年  即名爲初一住中劫。 
     
tataḥ |
utkarṣā apakarṣāś ca kalpā aṣṭādaśāpare
|| 3.91 || 
偈曰。初下一別劫。次上(3)下十八。 
See the full verse quoted previously 
 
tasmād apare ’ṣṭādaśotkarṣā apakarṣāścāṣṭādaśāntarakalpā bhavanti | kathaṃ kṛtvā |  tebhyo hi daśavarṣāyuṣkebhya utkarṣaṃ gacchantaḥ krameṇāśītivarṣasahasrāyuṣo bhavanti |  punaś cāpakarṣaṃ gacchanto daśavarṣāyuṣo bhavanti || evaṃ dvitīyo ’ntarakalpaḥ |  evaṃ yāvad aṣṭādaśa | 
釋曰。從此初住。後有十八上十八(4)下。爲十八別劫。云何如此。  從此十歳衆生(5)壽命。若轉増上乃至八萬歳。  復轉減下乃至(6)十歳。是第二別劫。  如此乃至十八。 
此(26)後十八皆有増減。  謂從十年増至八萬。  復(27)從八萬減至十年。爾乃名爲第二中劫  次(28)後十七例皆如是。於十八後從十歳増極(29)至八萬歳 
       
utkarṣa ekaḥ 
偈曰。後(7)上一別劫。 
See the full verse quoted previously 
 
ekāntarakalpo viṃśatitama utkarṣa evam apakarṣaḥ |  daśavarṣāyuṣkebhyo yāvad aśītivarṣāyuṣāṃ manuṣyāṇām iti varttate |  athaite utkarṣāḥ kiyantaṃ prakarṣaṃ gacchanti | 
釋曰。最後一上別劫。即住劫第二(8)十別劫。如此若下  從八萬乃至十歳。  若爾増(9)上至幾量爲究竟。 
名第二十劫。  一切劫増無過八(63b1)萬。一切劫減唯極十年。   
     
te ’śītisahasrādyāvad āyuṣaḥ | 
偈曰。乃至壽八萬。 
See the full verse quoted previously 
 
nātaḥ pareṇa vardhante yāvāneva cānyeṣām antarakalpānām utkarṣāpakarṣakālastāvāneva prathamasyāpakarṣakālaḥ paścimasya cotkarṣakāla iti samānakālāḥ sarve bhavanti | 
釋曰。(10)過此無復上。於十八劫中。如一上一下時量。(11)初住下劫時量亦爾。最後上劫時量亦爾。是(12)故一切時量平等。 
十八劫中一増一減(2)時。量方等初減後増故。二十劫時量皆等。 
 
iti loko vivṛtto ’yaṃ kalpāṃstiṣṭhati viṃśatim || 3.92 || 
偈曰。世間如此成。住經二(13)十劫。 
See the full verse quoted previously 
 
ity anenāntarakalpanyāyenāyaṃ viṃśatimantarakalpānvivṛttastiṣṭhati |  yāvantaṃ kālaṃ vivṛttastiṣṭhati tāvantameva kālaṃ 
釋曰。由此別劫道理。世間二十別劫(14)成已住。  如成住時量。於如此等時。 
(3)此總名爲成已住劫。   
   
vivartate ’tha saṃvṛtta āste samvartate samam | 
偈曰。劫(15)成及破壞。壞住皆平等。 
See the full verse quoted previously 
 
viṃśatimevāntarakalpān vivartate viṃśatiṃ saṃvartate viṃśatiṃ saṃvṛtta āste |  yady api tadānīmutkarṣā apakarṣāś ca na pravartante kālastu samānaḥ parisaṃkhyāyate |  tatraikenāntara kalpena bhājanānyabhinivartante ekānnaviṃśatyā ’ntarakalpairāvāsyante ekenāntarakalpena bhājanāni vidhvasyante ekānnaviṃśatyā śūnyī bhavanti |  tā etā antarakalpānāṃ catasro viṃśatyo ’śītirbhavanti | 
釋曰。二十別劫世(16)間成。二十別劫世間壞。二十別劫壞已空住。  (17)雖於此三時無上下量劫。然此劫量皆平等。(18)若算數平等故。  此中由一別劫。器世界成。由(19)十九別劫。此處成所住。由一別劫。器世界(20)被離。由十九別劫。器世界空無衆生。  如此別(21)劫。有四種二十合成八十。 
所餘成壞及壞已空(4)並無減増二十差別。  然由時量與住劫同。(5)准住各成二十中劫。  成中初劫起器世間。(6)後十九中有情漸住。壞中後劫減器世間。(7)前十九中有情漸捨。如是所説成住壞空。  各(8)二十中積成八十。 
       
te hy aśītir mahākalpaḥ 
偈曰。八十名大(22)劫。 
See the full verse quoted previously 
 
etanmahākalpasya pramāṇam | kalpaḥ kiṃsvabhāvaḥ | pañcaskandhasvabhāvaḥ |  yaducyate tribhir asaṃkhyeyaiḥ kalpānāṃ budhatvaṃ prāpyata” iti |  tat katameṣāṃ kalpānām |  ya eva mahākalpo nirdiṣṭaḥ | 
釋曰。若大劫其量如此。此劫以何法爲(23)自性。五陰爲自性。  於經中説。由劫三阿僧(24)祇。諸佛得無上菩提果。  此三阿僧祇。於四劫(25)中爲是何劫。  此中所説是大劫。以此 
總此八十成大劫量。劫性(9)是何。謂唯五蘊。  經説三劫阿僧企耶精進修(10)行方得成佛。  於前所説四種劫中。積何劫(11)成三劫無數。  累前大劫爲十百千。 
       
tadasaṃkhyatrayodbhavam || 3.93 ||
buddhatvam 
偈曰。大(26)劫三僧祇。 
See the full verse quoted previously 
 
saṃkhyeyānāṃ kalpānāṃ trayeṇa |  kathamasaṃkhyeyasyāsati saṃkhyeyāvasāne punas tritvam ucyate |  naiadevaṃ veditavyaṃ | kiṃ tarhi |  “ṣaṣṭiḥ sthānāntarāṇyasaṃkhyeyam” iti muktakasūtraṃ paṭhyate |  katamāni ṣaṣṭiḥ | eko hy advitīyaḥ prathamaṃ sthānāntaram |  ekakānāṃ daśako dvitīyam | daśa daśakāni śataṃ tṛtīyam | daśa śatāni sahasram |  daśa sahasrāṇi prabhedaḥ | daśa prabhedā lakṣam |  daśa lakṣā atilakṣaḥ |  daśātilakṣāḥ kauṭiḥ | daśa kauṭyo madhyaḥ | daśa madhyā ayutam |  śāyutā mahāyutam | daśa mahāyutā niyutam | daśa niyutā mahāniyutam |  daśa mahāniyutāḥ prayutam |  daśa prayutā mahāprayutaḥ | daśa mahāprayutāḥ kaṅkaraḥ |  daśa kaṅkarā mahākaṅkaraḥ |  daśa mahākaṅkarā visvaraḥ | daśa visvarā mahāvisvaraḥ |  daśa mahāvisvarā akṣobhyaḥ |  daśākṣobhyā mahākṣobhyaḥ | daśa mahākṣobhyā vivāhaḥ |  daśa vivāhā mahāvivāhaḥ | daśa mahāvivāhā utsaṅgaḥ | daśotsaṅgā mahotsaṅgaḥ |  daśa mahotsaṅgā vāhanaḥ | daśa vāhanāni mahāvāhanam |  daśa mahāvāhanāni taṭibhaḥ |  daśa tiṭibhā mahātiṭibhaḥ | daśa mahātiṭibhā hetuḥ |  daśa hetavo mahāhetuḥ |  daśa mahāhetavaḥ karabhaḥ | daśa karabhā mahākarabhaḥ |  daśa mahākarabhā indraḥ |  daśendrā mahendraḥ | daśa mahendrāḥ samāptam | daśa samāptāni mahāsamāptam |  daśa mahāsamāptāni gatiḥ | daśa gatayo mahāgatiḥ | daśa mahāgatayo nimbarajaḥ |  daśa nimbarajāṃsi mahānimbarajaḥ |  daśa mahānimbarajāṃsi mudrā | daśa mudrā mahāmudrā |  daśa mahāmudrāḥ balam |  daśa balāni mahābalam |  daśa mahābalāni sajñā |  daśa saṃjñā mahāsaṃjñā | daśa mahāsaṃjñā vibhūtaḥ | daśa vibhūtā mahāvibhūtaḥ |  daśa mahāvibhūtā balākṣam |  daśa balākṣā mahābalākṣam | daśa mahābalākṣāṇyasamkhyam |  aṣṭakaṃ madhyādvistṛtam |  ityeteṣāṃ ṣaṣṭisthānāntaragatāṃ saṃkhyāmanuprāptāḥ kalpā asaṃkhyeyānityucyante |  tato vyāvṛtya punar gaṇyante |  evaṃ trīṇi asaṃkhyeyānītyucyante |  na tu naiva parisaṃkhyātuṃ śakyanta iti | 
釋曰。由三劫阿僧祇。所求佛果(27)方成。  阿僧祇既無數邊。三數云何成。  不應如(28)此知。若爾云何。  雖然有六十數處名一阿僧(29)祇。於餘經中説如此。  何者爲六十。有第一數(221b1)無第二數。是處名第一。  十此第一。名第二(2)處。十第二處名百。十百名千。  十千名萬。十(3)萬名洛沙。  十洛沙名阿底洛沙。  十阿底洛沙(4)名倶胝。十倶胝名末持訶。十末持*訶名阿(5)由多。  十阿由多名摩訶由多。十摩訶由多名(6)那由多。十那由多名摩訶那由多。  十摩訶那(7)由多名波由多。  十波由多名摩訶波由多。十(8)摩訶波由多          名欝僧伽。十欝僧伽名摩剡僧(9)伽。  十摩剡僧伽名婆訶那。十婆訶那名摩訶(10)婆訶那。  十摩訶婆訶那名知知婆。  十知知婆(11)名摩訶知知婆。十摩訶知知婆名醯兜。  十醯(12)兜名摩訶醯兜。  十摩訶醯兜名柯羅婆。十柯(13)羅婆名摩訶柯羅婆。  十摩訶柯羅婆名因陀。  (14)十因陀名摩頭陀。十摩*頭陀名婆末多。十(15)*婆末多名摩訶*婆末多。  十摩訶*婆末多名(16)伽知。十伽知名摩訶伽知。十摩訶伽知名絍(17)婆。  十絍婆名摩訶絍婆。  十摩訶絍婆名物陀。(18)十物陀名摩訶物陀。  十摩訶物陀名婆羅。  十(19)婆羅名摩訶婆羅。  十摩訶婆羅名社那。  十社(20)那名摩訶社那。十摩訶社那名毘休多。十毘(21)休多名摩訶毘休多。  十摩訶毘休多名婆洛(22)沙。  十婆洛沙名摩訶婆洛沙。十摩訶婆洛沙(23)名阿僧祇。  間中有八處忘失  (24)如此大劫。次第數至第六十處。説名一阿僧(25)祇。  度一更如此數名第二。  第三亦爾。故説三(26)阿僧祇。  非一切方便所不能數。故名阿僧祇。 
乃至積(12)成三劫無數。  既稱無數何復言三。  非無數(13)言顯不可數。  解脱經説六十數中。阿僧企(14)耶是其一數。  云何六十。如彼經言。有一無(15)餘數始爲一。  一十爲十。十十爲百。十百(16)爲千。  十千爲萬。十萬爲洛叉。  十洛叉爲度(17)洛叉。  十度洛叉爲倶胝。十倶胝爲末陀。十(18)末陀爲阿庾多。  十阿庾多爲大阿庾多。十大(19)阿庾多爲那庾多。十那庾多爲大那庾多。  十(20)大那庾多爲鉢羅庾多。  十鉢羅庾多爲大鉢(21)羅庾多。十大鉢羅庾多爲矜羯羅。  十矜羯羅(22)爲大矜羯羅。  十大矜羯羅爲頻跋羅。十頻跋(23)羅爲大頻跋羅。  十大頻跋羅爲阿芻婆。  十阿(24)芻婆爲大阿芻婆。十大阿芻婆爲毘婆訶。  十(25)毘婆訶爲大毘婆訶。十大毘婆訶爲嗢蹭伽。(26)十嗢蹭伽爲大嗢蹭伽。  十大嗢蹭伽爲婆喝(27)那。十婆喝那爲大婆喝那。  十大婆喝那爲地(28)致婆。  十地致婆爲大地致婆。十大地致婆爲(29)醯都。  十醯都爲大醯都。  十大醯都爲羯臘(63c1)婆。十羯臘婆爲大羯臘婆。  十大羯臘婆爲印(2)達羅。  十印達羅爲大印達羅。十大印達羅爲(3)三磨鉢耽。十三磨鉢耽爲大三磨鉢耽。  十大(4)三磨鉢耽爲掲底。十掲底爲大掲底。十大掲(5)底爲拈筏羅闍。  十拈筏羅闍爲大拈筏羅闍。  (6)十大拈筏羅闍爲姥達羅。十姥達羅爲大姥(7)達羅。  十大姥達羅爲跋藍。  十跋藍爲大跋(8)藍。  十大跋藍爲珊若。  十珊若爲大珊若。十大(9)珊若爲毘歩多。十毘歩多爲大毘歩多。  十大(10)毘歩多爲跋邏攙。  十跋邏攙爲大跋邏(11)攙十大跋邏攙爲阿僧企耶。  於此數中忘(12)失餘八。  若數大劫至此數中阿僧企耶名(13)劫無數。    此劫無數復積至三。經中説爲三劫(14)無數。  非諸算計不能數知。故得説爲三劫(15)無數。 
                                                                           
kintu khalu kālaprakarṣeṇaiva kṛtapraṇidhānā bodhisattvā bodhim abhisaṃbudhyante |  kimetadeva bhaviṣyati |  mahatāṃ hi puṇyajñānasaṃbhāreṇa ṣaḍbhiḥ pāramitābhiḥ bahubhir duṣkaraśatasahasrais tribhiḥ kalpāsaṃkhyeyair anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante bodhisattvāḥ |  yadyapyanyathā ’pyasti mokṣāvakāśaḥ kimarthaṃ ta iyantaṃ yatnamārabhante |  parārthaṃ ta iyantaṃ yatnamārabhante kathaṃ parān api mahato duḥkhaughāt paritrātuṃ śaknuyām iti |  ka eṣāṃ parārthena svārthaḥ |  eṣa eva teṣāṃ svārtho yaḥ parārthastasyābhimatatvāt |  idānīmetacchrāddhāsyate |  satyaṃ duḥśraddhānametadātmaṃbharibhir niṣkaruṇaiḥ |  kāruṇikaistu śraddhitamevaitat yathā ceha kecidabhyastanairdhṛṇyā asaty api svārthe paravyasanābhir atā upalabhyante |  tathā punar abhyastakāruṇyā asaty api svārthe parahitakriyābhir āmāḥ santīti saṃbhāvyam |  yathaiva cābhyāsavaśādanātmabhūteṣu saṃskāreṣu saṃskṛtalakṣaṇānabhijñā ātmasnehaṃ niveśya taddhetorduḥkhānyudvahanti evaṃ punar abhyāsavaśādātmasnehaṃ tebhyo nirvartya pareṣv apekṣāṃ vardhayitvā taddhetorduḥkhāny udvahantīti saṃbhāvyam |  gotrāntarameva hi tattathājātīyaṃ nirvartate yat pareṣāṃ duḥkhena duḥkhāyate sukhena sukhāyate nātmana iti |  na te punaḥ svārthamanyaṃ paśyanti | āha cātra 
(27)衆生先已發願云何復須此最長時修行。方(28)得無上菩提。  如此事云何不應有。  何以故。由(29)大福徳智慧資糧行。由六波羅蜜百萬難行(221c1)道。於大劫三阿僧祇中。無上正覺果諸菩薩(2)方得。  若由別方便。有解脱理何用久修此大(3)難行道。  爲他故須如此大功用。云何我等從(4)大苦流。有能爲拔濟他。由此意故久劫修(5)行。  由他利益。  於己有何自利。是己自利。謂(6)他利益。是己所樂故。  君此事今何人能信。  (7)此事實難可信。若人荷負自身爲重。於他無(8)慈悲。  若具智慧慈悲人。此事易信。譬如於世(9)間有諸餘人。恒習惡過失。於中雖無自利益。(10)欣樂他損惱事。衆所共見。  如此復有餘人。恒(11)習大悲。於中無自利益。欣樂行利益他事。是(12)故此事可比。  復次譬如世間凡夫。由長時數(13)習故。於諸行法實非自我。不能了別諸行體(14)相。於諸行中生起我愛。因此我愛恒荷負衆(15)苦如此。復有餘人。於長時由數習智慧。於自(16)相續棄捨自愛。於他増長自愛。因此愛故。爲(17)他荷負衆苦。  是故應知。此義不異。復次有別(18)性。如此種類起。由他苦故苦。由他樂故樂。(19)不由自身故。  彼不見他利益事異自利益。此(20)中説偈 
何縁菩薩發願長時精進修行方期佛(16)果。  如何不許願長時修。  無上菩提甚難可(17)得。非多願行無容得成。菩薩要經三劫(18)無數。修大福徳智慧資糧六波羅蜜多多百(19)千苦行方證無上正等菩提。是故定應發(20)長時願。  若餘方便亦得涅槃。何用爲菩提(21)久修多苦行。  爲欲利樂一切有情故求菩(22)提發長時願。云何令我具大堪能。於苦瀑(23)流濟諸含識。故捨涅槃道求無上菩提。  濟(24)他有情於己何益。  菩薩濟物遂己悲心。故(25)以濟他即爲己益。  誰信菩薩有如是事。  有(26)懷潤己無大慈悲。於如是有情此事實難(27)信。  無心潤己有大慈悲。於如是有情此(28)事非難信。如有久習無哀愍者。雖無益(29)己而樂損他。世所同悉  如是。菩薩久習慈(64a1)悲。雖無利己而樂他益。如何不信。  又如有(2)情由數習力於無我行不了有爲。執以爲(3)我而生愛著。由此爲因甘負衆苦。智者同(4)悉如是。菩薩數習力故。捨自我愛増戀他(5)心。由此爲因甘負衆苦。  如何不信。又由種(6)姓異有此志願起。以他苦爲己苦。用他(7)樂爲己樂。不以自苦樂爲己苦樂事。  不(8)見異益他而別有自益。依如是義故。有(9)頌言 
                           
“hīnaḥ prārthayate svasaṃtatigataṃ yaistairūpāyaḥ sukhaṃ
madhyo duḥkhanivṛttimeva na sukhaṃ duḥkhāspadaṃ tadyataḥ |
śreṣṭhaḥ prārthayate svasaṃtatigatairduḥkhaiḥ pareṣāṃ sukhaṃ
duḥkhātyantanivṛttimeva ca yatastadduḥkhaduḥkhyeva saḥ ||” 
(21)下人求自樂 作種種方便
(22)中人求滅苦 非樂苦依故
(23)上人由自苦 樂他得安樂
(24)及他苦永滅 他苦自苦故 
(10)下士勤方便 恒求自身樂
(11)中士求滅苦 非樂苦依故
(12)上士恒勤求 自苦他安樂
(13)及他苦永滅 以他爲己故 
 
kiṃ punar utkarṣā buddhā utpayante āhosvidapakarṣāḥ | 
(25)爲於劫上時諸佛出世。爲於劫下時諸佛出(26)世。 
(14)如是已辯劫量差別。諸佛獨覺出現世間。(15)爲劫増時爲劫減位。 
 
apakarṣe hi śatādyāvat tadudbhavaḥ | 
偈曰。成佛於劫下。減八萬至百。 
頌曰(16)減八萬至百 諸佛現世間
(17)獨覺増減時 麟角喩百劫 
 
aśītivarṣaśatāyupi prajāyāmapakarṣe ārabdhe yāvad varṣaśatāyuṣo manuṣyā bhavanty etasminnantare buddhā utpadyante |  kasmānnotkarṣakāle | tadā hi duḥsamudvejāḥ sattvā bhavanti |  kasmānna śatāt |  tadā hi pañca kaṣāyā abhyutsadā bhavanti |  tadyathā ’yuṣkaṣāyaḥ kalpakaṣāyaḥ kleśakaṣāyaḥ dṛṣṭikaṣāyaḥ sattvakaṣāyaś ca |  apakarṣasyādhastāt pratyavarā āyurādayaḥ kiṭabhūtatvāt kaṣāyā ucyante |  dvābhyāṃ hi jīvitopakaraṇavipattī yathākramam | dvābhyāṃ kuśalapakṣavīpattiḥ |  kāmasukhallikā ’tmaklamathānuyogādhikārāt gṛhipravrajitapakṣayorvā |  ekenātmabhāvavīpattiḥ |  pramāṇarūpārogyabalavṛddhismṛtivīryadhairyabhraṃsāt | 
釋曰。世(27)間人壽八萬歳時。壽減正發。乃至人壽百(28)歳。於此中間諸佛世尊出現於世。  云何不於(29)劫上時出。於此時中衆生難教厭離故。  云何(222a1)不於百下時出。  於此時中五濁熾盛。  何者爲(2)五濁。一命濁。二劫濁。三惑濁。四見濁。五衆(3)生濁。  下劫將末命等五最麁最下。已成滓故。(4)説名爲濁。  由前二濁。次第損減壽命。及損減(5)樂具。復由二濁損減助善。  何以故。因此二(6)濁。有諸衆生。多修習欲塵樂行及自苦行。能(7)損在家出家助善。  由後一濁損減自身身量。  (8)色無病力智念正勤不動。此徳壞故。 
(18)論曰從此洲人壽八萬歳。漸減乃至壽極百(19)年。於此中間諸佛出現。  何縁増位無佛出(20)耶有情樂増難教厭故。  何縁減百無佛出(21)耶  五濁極増難可化故。  言五濁者。一壽濁。(22)二劫濁。三煩惱濁。四見濁。五有情濁。  劫減將(23)末。壽等鄙下如滓穢故。説名爲濁。  由前二(24)濁如其次第壽命資具極被衰損。由次二(25)濁善品衰損。  以耽欲樂自苦行故。或損在(26)家出家善故。  由後一濁衰損自身。  謂壞自(27)身身量色力念智勤勇及無病故。 
                   
atha pratyekabuddhānāṃ kasmin kāle utpādaḥ | 
獨覺於(9)何時出世。 
 
 
dvayoḥ pratyekabuddhānāṃ | 
偈曰。上下時獨覺。 
See the full verse quoted previously 
 
utkarṣe ’yapakarṣe ’pi | dvividhā hi pratyekabuddhā vargacāriṇaḥ khaḍgaviṣāṇakalpāś ca |  tatra vargacāriṇaḥ śrāvakapūrviṇaḥ pratyekajinā ucyante |  pṛthagjanapūrviṇo ’pi santītyapare |  ye ’nyatrotpāditanirvedhabhāgīyā iha svayaṃ mārgamabhisaṃbudhyante |  tathā hi pūrvayogaṃ paṭhanti “parvate kila pañcaśatāni tāpasānāṃ kaṣṭāni tapāṃsi tapyante sma yāvat pratyekabuddhasahoṣitena markaṭenāgamya tadīryāpathasaṃdarśanāt pratyekabodhimabhisaṃbanddhā” iti |  nacāryāḥ santaḥ kaṣṭāni tapāṃsi tapyeran |  khaḍgaviṣāṇakalpāḥ punar ekavihāriṇaḥ |  teṣāṃ pratyekabuddhānāṃ 
釋曰。獨覺於(10)上劫及下劫時。皆得出世。何以故。獨覺有二(11)種。一部行二犀角喩  此中部行者。先是聲聞(12)或名獨勝。  有餘師説。有先是凡夫後成部行(13)獨覺。  若此人於前世。已修決擇分能善根。今(14)生自然覺悟聖道。  云何得知。於本行經中説。(15)有一山處。有五百外仙。修難行苦行。乃至有(16)一獼猴。與獨覺共住。後至外仙所。現獨覺威(17)儀莊飾。五百外仙皆成獨覺。  若先是聖人。不(18)得修難行苦行。  犀角喩者。謂獨自住。  二種獨(19)覺中。 
獨覺出現(28)通劫増減。然諸獨覺有二種殊。一者部行。(29)二麟角喩。  部行獨覺先是聲聞得勝果時(64b1)轉名獨勝。  有餘説。彼先是異生。  曾修聲聞(2)順決擇分。今自證道得獨勝名。  由本事中(3)説。一山處總有五百苦行外仙。有一獼猴(4)曾與獨覺相近而住。見彼威儀展轉遊行(5)至外仙所。現先所見獨覺威儀。諸仙覩之(6)咸生敬慕。須臾皆證獨覺菩提。  若先是聖(7)人不應修苦行。  麟角喩者。謂必獨居。  二(8)獨覺中麟角喩者。 
               
khaḍgaḥ kalpaśatānvayaḥ || 3.94 || 
偈曰。犀角喩百劫。 
See the full verse quoted previously 
 
mahākalpānāṃ śataṃ bodhisaṃbhāreṣu caritaḥ khaḍgaṃ viṣāṇakalpo bhavati |  vinopadeśenātmānamekaṃ pratibudhā iti pratyekabuddhāḥ |  te hy ekamātmānaṃ damayanti nānyān |  kiṃ punar atra kāraṇam |  na hi tāvad aśaktā dharmaṃ deśayituṃ pratisaṃvitprāptatvāt |  śakyaṃ ca taiḥ pūrvabuddhānāṃ śāsanam anusmṛtyāpi dharmaṃ deśayitum |  nāpi niṣkaruṇāḥ | sattvānugrahārtham ṛddher āviṣkaraṇāt |  nāpi sattvānām abhavyatvāt |  tathā hi laukikamārga vītarāgāḥ saṃvidyante | kiṃ tarhi |  pūrvābhyāsavaśenālpotsukatā ’dhimuktatvāt notsahante gambhīradharmagrahaṇāya pareṣāṃ vyāpartum |  anusroto gāminīnāṃ hi prajānāṃ duṣkaraṃ pratisroto nayanam |  gaṇaparikarṣaṇaprasaṅgaparihārārthaṃ ca vyākṣepasaṃsargabhīrutvāt | 
釋曰。足一百大劫。(20)修行菩提資糧。方成犀角喩獨覺。  云何名獨(21)覺。離師正教。於一自身如理覺悟。故名獨(22)覺。  何以故。諸獨覺但調伏一身。不調伏他故。(23)云何名犀角喩。於人天道最勝品中。貞實無(24)等故。  何因不覺悟他。  諸獨覺非無能爲他説(25)法。具得四無礙解故。  。能憶持往昔(26)諸佛所説正教。及爲他説故。  彼亦非無慈悲(27)爲利益他。恒現通慧故。  不由衆生不感聖果(28)故不爲説。  何以故。是時亦有修世道離欲諸(29)仙。  雖然亦由宿世修習故。由喜樂少求故。是(222b1)故不能説正教令他受甚深法。  何以故。隨愛(2)流行世間。難可引濟令其逆流故。  爲離雜行(3)攝部衆故。怖畏散亂雜談説故 
要百大劫修菩提資糧。然(9)後方成麟角喩獨覺。  言獨覺者。謂現身中(10)離禀至教唯自悟道。  以能自調不調他(11)故。  何縁獨覺言不調他。  非彼無能演説正(12)法。以彼亦得無礙解故。  又能憶念過去所(13)聞諸佛所宣聖教理故。  又不可説彼無慈(14)悲。爲攝有情現神通故。  又不可説無受(15)法機。  爾時有情亦有能起世間離欲對治道(16)故。  雖有此理。由彼宿習少欣樂勝解無説(17)希望故。又知有情難受深法。  以順流既久(18)難令逆流故。  又避攝衆故。不爲他宣説(19)正法。怖諠雜故。 
                       
atha cakravarttinaḥ kadotpadyante | 
(4)復次轉輪王於二時中何時出世。 
輪王出世爲在何時。幾種(20)幾倶何威何相。 
 
cakravartisamutpattir nādho ’śītisahasrakāt | 
偈曰。減八(5)萬歳時。無轉輪王生。 
頌曰(21)輪王八萬上 金銀銅鐵輪
(22)一二三四洲 逆次獨如佛
(23)他迎自往伏 諍陣勝無害
(24)相不正圓明 故與佛非等 
 
amite cāyuṣi manuṣyāṇāṃ yāvad aśītisahasrake cotpattiś cakravarttināṃ nādhaḥ |  tasyāḥ sasyasaṃpadastadūnāyuṣāmabhājanatvāt |  rājyaṃ cakreṇa vartayituṃ śīlameṣām iti cakravarttinaḥ |  te punaś caturvidhāḥ | 
釋曰。人壽無量時。乃(6)至壽八萬歳。轉輪王生於世間。不減八萬時。  (7)何以故。若人壽減八萬。是人非此吉祥富樂(8)器故。  由輪成王位爲法故。名轉輪王。  此王有(9)四種。 
(25)論曰。從此洲人壽無量歳乃至八萬歳有(26)轉輪王生。減八萬時。  有情富樂壽量損減。(27)衆惡漸盛。非大人器故無輪王。  此王由輪(28)旋轉應導威伏一切名轉輪王。  施設足中説(29)有四種。 
       
suvarṇarūpyatāmrāyaś cakriṇaḥ 
偈曰。金銀銅鐵輪。 
See the full verse quoted previously 
 
suvarṇarūpyatāmrāyaś cakrkāṇi yeṣāṃ santi |  prathama eṣām uttamo dvitīya upottamaḥ tṛtīyo madhyamaś caturtho ’dhamaḥ | 
  釋曰。若人以金爲(10)輪。此人是上上品。以銀爲輪是上品。以銅爲(11)輪是中品。以鐵爲輪是下品。 
金銀銅鐵輪應別故。  如其次第勝(64c1)上中下。 
   
te ’dharakramāt || 3.95 ||
ekadvitricaturdvīpāḥ 
偈曰。四隨下(12)次第。一二三四洲。 
See the full verse quoted previously 
 
yasyāyasaṃ cakraṃ sa ekadvīpādhipatiḥ | yasya tāmramayaṃ sa dvayoḥ |  yasya rūpyamayaṃ sa trayāṇām |  yasya suvarṇmayaṃ sa caturdvīpādhipatiḥ | eṣa prājñaptiko nirdeśaḥ |  sūtre tu pradhānagrahaṇādekameva sauvarṇaṃ cakram |  “yasya rājñaḥ kṣatriyasya mūrdhābhiṣiktasya tadaīva poṣadhe pañcadaśyāṃ śiraḥsnātasyopoṣadho poṣitasyopariprāsādatalagatasyāmātyagaṇaparivṛtasya pūrvasyāṃ diśi cakraratnaṃ prādurbhavati sahasrāraṃ sanābhikaṃ sanemikaṃ sarvākāraparipūrṇaṃ śubhakarmārakṛtaṃ divyaṃ sarvasauvarṇaṃ sa rājā bhavati cakravartīti” |  evaṃ caite cakravartina utpadyante | 
釋曰。若人以鐵爲輪。此人(13)爲一洲王。以銅爲輪爲二洲王。  以銀爲輪爲(14)三洲王。  以金爲輪爲四洲王。分別世中説如(15)此。  於經中由偏顯勝故。但説金輪。  經言。若(16)王生刹帝利種。已受灌頂位。於布薩時。白半(17)十五日。王從頭次第洗竟持八戒。布薩昇上(18)高樓。大臣等集皆悉圍繞。於東方有輪寶出(19)現。千輻具足有轂有輞。一切莊嚴無不圓備。(20)如善巧工匠所作。一切皆金。來至王所。應知(21)此王必是轉輪王。  若餘轉輪王生亦爾。 
逆次能王領一二三四洲。謂鐵輪王(2)王一洲界。銅輪王二。  銀輪王三。  若金輪王(3)王四洲界。  契經就勝但説金輪。  故契經言。(4)若王生在刹帝利種紹灑頂位。於十五日(5)受齋戒時。沐浴首身受勝齋戒。昇高臺殿(6)臣僚輔翼。東方忽有金輪寶現。其輪千輻具(7)足轂輞。衆相圓淨如巧匠成。舒妙光明來(8)應王所。此王定是轉金輪王。  轉餘輪王應(9)知亦爾。 
           
na ca dvau saha buddhavat | 
偈曰。(22)非二倶如佛。 
輪王如佛無二倶生。See the also full verse quoted previously 
 
sūtra ukta” masthānamanavakāśo yadapūrvācaramau dvau tathāgatāvarhantau samyaksaṃbuddhau loka utpadyeyātāṃ nedaṃ sthānaṃ vidyate sthānametadvidyate yadaikastathāgataḥ |  yathā tathāgata evaṃ cakravarttināv” iti |  idam atra saṃpradhāryam |  kim atra trisāhasramahāsāhasro lokadhāturloka iṣṭa utāho sarvalokadhātava iti |  nānyatra buddhā utpadyante ity eke |  kiṃ kāraṇam |  mā bhūt bhagavataḥ śaktivyāghātaḥ iti |  eka eva hi bhagavān sarvatra śaktaḥ |  yatra buddha eko na śaktaḥ syād vineyān vinetuṃ tatrā ’nyo ’pi na śakta iti |  uktaṃ ca sūtre “sa cettvāṃ śāriputra kaścid upasaṃkramyaivaṃ pṛcchet asti kaścid etarhi śramaṇo vā brāhmaṇo vā samasamaḥ śramaṇena gotamena yadutābhisaṃbodhāya |  evaṃ ca pṛṣṭaḥ kiṃ vyākuryāḥ |  sa cenmāṃ bhadanta kaścid upasaṃkramyevaṃ pṛcchettasyāhaṃ pṛṣṭa evaṃ vyākuryā nāsti kaścid etarhhi śṛamaṇo vā brāhmaṇo vā samasamo bhagavatā yadutābhisaṃbodhāya |  tatkasya hetoḥ |  saṃmukhaṃ me bhagavato ’ntikācchrutaṃ saṃmukhamudgṛhītaṃ asthānamanavakāso yadapūrvācaramau tathāgatau loka utpadyeyātāṃ nedaṃ sthānaṃ vidyata” iti |  yat tarhi bhagavatoktaṃ brahmasūtre “yāvat trisāhasramahāsāhasrako loko vaśe me ’tra vartata” iti |  ābhiprāyika eṣa nirdeśaḥ |  ko ’trābhiprāyaḥ tāvat o ’nabhisaṃskāreṇa vyavalokanāt |  abhisaṃskārena tvananto buddhānāṃ cakṣurviṣayaḥ |  santyevānyalokadhātuṣu buddhā iti nikāyāntarīyāḥ | kiṃ kāraṇam |  bahavo hi samaṃ saṃbhāreṣu pravartamānā dṛśyante |  na caikatra bahūnāṃ buddhānāṃ yugapat yoga utpattuṃ na cāsti tadut pattau kakścit pratibandhaḥ iti niyataṃ lokadhātvantareṣūtpadyante |  anantā lokadhātava iti na śakyaṃ bhagavatā kalpamapyāyurvirbhratā yitheha tathā ’nyeṣv api ananteṣu lokadhātuṣu vyāpartuṃ kiṃ punaḥ puruṣāyuṣam |  kathaṃ ceha buddho vyāpriyate |  asya pudgalasyedam indriyam iyatā kālelāmuṣmin deśe amuṃ pudgalamāgamyāsya doṣasya parihārād asyāṅgasyopasaṃhārād anena prayogeṇānutpannaṃ votpatsyate aparipūrṇaṃ vā paripūrayiṣyatīti |  yattvidaṃ sūtram atropanīta “masthānamanavakāśo yadpūrvācaramau dvī tathāgatāvekatra loka utpadyeyātām” iti tadevedaṃ saṃpradhāryate kim idam ekaṃ lokadhātumadhikṛtyoktamāhosvit sarvāniti |  cakravartino ’pi cāsya lokaddhātau na syād utpādaḥ |  sahotpattipratiṣedhāt buddhavat |  athaitat kṣamyate idaṃ tu kasmānna kṣamyate “puṇyastu buddhānāṃ loka utpāda” iti |  yadi bahūnāṃ bahuṣu syānna doṣaḥ syāt |  bhūyasāṃ lokānām abhyudayena yogaḥ syānniḥśreyasena ca |  athaiṅkasmin n api kasmāt dvau tathāgatau na sahotpadyete |  prayojanābhāvāt praṇidhānavaśāc ca |  evaṃ hi bodhisattvāḥ praṇidhānaṃ kurvanti aho vatāham andhe loke ’pariṇāyake buddho loka utpadyeyam anāthānāṃ nātha iti |  ādarābhitvarārthaṃ ca |  ekasmin hi buddhe sutarāmādriyante durlabha īdṛśo ’nya iti manyamānāḥ sutarāṃ cābhitvarante śāsanapratipattau mā ’smin gate parinirvṛte vā ’nāthā bhūmeti | 
釋曰。於經中説。無處無位。謂(23)無前無後二如來阿羅呵三若三佛陀出現世(24)間。有處有位。若一如來  二如來。二轉輪王(25)亦爾。  此中是義應思。是所許處。  爲約大三千(26)世界。爲約一切世界。  餘部説。諸佛世尊但(27)一處出餘處則無。  何以故。  勿許諸佛世尊功(28)能有闕  是一世尊。於一切處具有能故。  若於(29)一處一佛。不能荷負一切受化弟子。餘佛於(222c1)中亦無有能。  於經中説云。舍利弗。若有一(2)人。來至汝所問汝言。大徳於今時爲有沙門(3)婆羅門與瞿曇沙門平等平等於無上菩提(4)不。  汝若被問。當云何答。  世尊。若有一人來(5)至我所。作如此問。我若被問。應如此答。於(6)今時無有沙門婆羅門與我世尊平等平等於(7)無上菩提。  何以故。  世尊。我從世尊吉祥口證(8)聞此言。證持此言。無處無位。謂無前無後。(9)二如來阿羅訶三若三佛陀出現世間。有處(10)有位。若一  若爾佛世尊。於梵王經説。此義云(11)何。經言。梵王於三千大千世界中。  我自在成(12)此言。是不了説義。  説何義不了。若如來約自(13)性心。不作別故意。正説利益他等。於此境(14)界皆自然成。  若如來作別故意境界則隨意(15)無邊。  有別部説。於餘世界各有諸佛如來。何(16)以故。  見多人共倶修菩提資糧。  有多佛世尊。(17)於一處一時出現無如此理。若出現餘處則(18)無有礙。是故必於餘世界等成正覺。    NO Chinese    若爾此(19)義中前所引經云。無處無時。謂無前無後。二(20)如來出現於世。此義今云何。將此義今應思(21)量。此經爲約一世界説。爲約一切世界説。若(22)約一切世界説。  轉輪王不應出餘世界。  由遮(23)倶生故。譬如如來。  若汝忍如此。此義云何(24)不忍。  諸佛出現世。是大吉祥福。若多佛出多(25)世界。無有過失。  於世間無量衆生。得與大福(26)徳己利相應。  若爾於一佛田。云何二如來不(27)倶出世。  無用故。隨本願故。  故諸菩薩發如此(28)願。於盲世間無將導無救無依。願我於中成(29)佛。爲眼及依。  爲令敬恭及疾行故。  何以故。(223a1)若一佛則生他極重恭敬。又令他思惟如此。(2)餘佛最難可得。是故如所立教速疾修行。勿(3)大師去已及般涅槃。我等無依止。 
故契經言。無(10)處無位非前非後有二如來應正等覺出(11)現於世。有處有位唯一如來。  如説如來輪(12)王亦爾。  應審思擇。  此唯一言爲據一三千。(13)爲約一切界。  有説。餘界定無佛生。  所以者(14)何。  勿薄伽梵功能有礙。  唯一世尊普於十(15)方能教化故。  若有一處一佛於中無教化(16)能。餘亦應爾。  又世尊告舍利子言。設復有(17)人來至汝所。問言頗有梵志沙門。正於今(18)時與喬答摩氏平等平等得無上覺耶。  汝(19)得彼問當云何答。  時舍利子白世尊言。我(20)得彼問當如是答。今時無有梵志沙門得(21)無上菩提與我世尊等。  所以然者。  我從世(22)尊親聞親持。無處無位非前非後有二如(23)來應正等覺出現於世。有處有位唯一如(24)來。  若爾何縁梵王經説我今於此三千大千(25)諸世界中  得自在轉。彼有密意。  密意者何。(26)謂若世尊不起加行唯能觀此三千大千。  (27)若時世尊發起加行無邊世界皆佛眼境。天(28)耳通等例此應知。  有餘部師説。餘世界亦(29)別有佛出現世間。所以者何。  有多菩薩。現(65a1)倶修習菩提資糧。  一界一時可無多佛。多(2)界多佛何理能遮。  故無邊界中有無邊佛現。(3)若唯一佛設住一劫時。尚不遍爲一世界佛(4)事。況同人壽能益無邊。    然諸有情居無邊(5)界。時處根性差別無邊。佛應遍觀此有情(6)類。如是時處應見世尊。佛便應機現通説(7)法。令其過失未生不生。諸有已生能令斷(8)滅。令其功徳未生得生。諸有已生能令圓(9)滿。如何一佛此事頓成。是故同時定有多佛。  (10)然彼所引無處無位非前非後。有二如來出(11)於世等。應共思擇。此言爲説一界多界。  若(12)説多界則轉輪王餘世界中亦應非有。  以(13)説如佛遮倶生故。  若許輪王餘界別有(14)如何不許別界佛耶。  佛出世間具吉祥福。(15)多界多佛何過而遮。  謂多界中諸佛倶現。便(16)能饒益無量有情令得増上生及決定勝道。  (17)若爾何故一世界中無二如來倶時出現。  以(18)無用故。謂一界中一佛足能饒益一切。又(19)願力故。  謂諸如來爲菩薩時先發誓願。願(20)我當在無救無依盲闇界中成等正覺。利(21)益安樂一切有情。爲救爲依爲眼爲導。  又(22)令敬重故。謂一界中唯有一如來便深敬(23)重。又令速行故。  謂令如是知一切智尊甚(24)爲難遇。彼所立教應速修行勿般涅槃。或(25)往餘處。便令我等無救無依。故一界中無(26)二佛現。 
                                                                     
athaite cakravartinaḥ suvarṇādimayaiś cakraiḥ pṛthivīṃ jayantaḥ kathaṃ jayanti | yathākramaṃ 
復次是四(4)種轉輪王。由金輪等制伏天下。云何能制伏(5)次第。 
如是所説四種輪王威定諸方亦(27)有差別。 
 
pratyudyānasvayaṃyāna kalahāstrajitaḥ 
偈曰。他迎自往彼。爭伏勝。 
See the full verse quoted previously 
 
yasya sauvarṇa cakraṃ bhavati taṃ koṭarājānaḥ svayaṃ pratyudgacchanti |  ime devasya janapadāḥ ṛddhāś ca sphītāś ca kṣemāś ca subhikṣāścākīrṇabahujanamanuṣyāś ca |  tān devaḥ samanuśāstu |  vayaṃ devasyānuyātrikā bhaviṣyāma iti |  yasya rūpyamayaṃ sa svayameva teṣām antikaṃ yāti paścād asya prahvībhavanti |  yasya tāmramayaṃ sa teṣām antikaṃ gatvā kalahāyate paścāt prahvībhavanti |  yasya śastramayaṃ sa teṣām antikaṃ gacchati anyonyaṃ śastrāṇyāvahanti paścānnamanti |  sarve tu cakravartinaḥ 
釋曰。若王(6)得金輪爲具。剡浮洲諸國王。各自來迎候。  各(7)云我等國土。富樂平安豐壤。遍多人衆。  皆(8)屬天尊。願天尊教勅。  我等皆是天尊翼從。  若(9)王得銀輪爲具。王自往彼土。諸王皆下心歸(10)伏。  若王得銅輪爲具。王往近彼土。遣使去還(11)與共討爭。然後諸王方下心歸伏。  若王得鐵(12)輪爲具。王自往彼土。擐甲捉仗示攻伐相。然(13)後諸王方下心歸伏。  一切轉輪王。 
謂金輪者諸小國王各自來迎  作如(28)是請。我等國土寛廣豐饒。安隱富樂多諸人(29)衆。  唯願天尊親垂教勅。  我等皆是天尊翼從。  (65b1)若銀輪王自往彼土。威嚴近至彼方臣伏。  若(2)銅輪王至彼國已。宣威競徳彼方推勝。  若(3)鐵輪王亦至彼國。現威列陣剋勝便止。   
               
avadhāḥ || 3.96 || 
偈曰。無(14)害。 
See the full verse quoted previously 
 
śastreṇāpi jayatāṃ badho na pravartate nirjitya ca sattvān daśasu kuśaleṣu karmapatheṣu pratiṣṭhāpayanti |  ata eva te niyataṃ deveṣūtpadyante |  sūtra uktaṃ “rājñaś cakravartino loke prādurbhāvātsaptānāṃ ratnānāṃ loke prādurbhāvo bhavati |  tadyathā cakraratnasya hastiratnasyāśvaratnasya maṇiratnasya strīratnasya gṛhapatiratnasya pariṇāyakaratnasyeti” |  kathaṃ sattvasaṃkhyātā hastyādayaḥ parakīyeṇa karmaṇotpadyante |  na vai kaścit parakīyeṇotpadyate |  yena tu sattvena tatsaṃbandha saṃvartanīyaṃ karmopacitaṃ tasminnutpanne svānyevainaṃ karmāṇy utpādayanti |  kimeṣa evānyarājabhyaś cakravartināṃ viśeṣaḥ |  anyo ’pi viśeṣo ’sti |  tadyathā dvātriṃśanmahāpuruṣalakṣaṇānyeṣāṃ bhavanti tadyathā buddhānām |  tatra tu 
釋曰。若捉仗制伏他土尚無殺害。何況餘(15)王。伏天下已。一切衆生住王國土。王悉教(16)令受持十善法。  是故諸王死定生天。  經中(17)説。由轉輪聖王出現於世。世間則有七寶現(18)生。  何者爲七。一輪寶。二象寶。三馬寶。四摩(19)尼寶。五女寶。六長者寶。七大臣寶。  象等諸(20)寶。是衆生類。云何由他業生。  若無一衆生由(21)他業生。  此人先共造諸業。能感互相應報。此(22)人若受生。餘衆生由自宿業生。  與此人相應。(23)此轉輪王與餘王。爲唯七寶有差別。  爲更有(24)餘差別。有餘差別。  謂此四轉輪王有三十二(25)大人相。餘王則無。譬如諸佛。  若爾王與佛何(26)異。於中 
一(4)切輪王皆無傷害。令伏得勝已各安其所(5)居。勸化令修十善業道。  故輪王死定得生(6)天。  經説輪王出現於世便有七寶出現世(7)間。  其七者何。一者輪寶。二者象寶。三者馬(8)寶。四者珠寶。五者女寶。六者主藏臣寶。七者(9)主兵臣寶。  象等五寶有情數攝。如何他業(10)生他有情。  非他有情從他業起。  然由先造(11)互相屬業。於中若一禀自業生。餘亦倶時(12)乘自業起。  如是所説諸轉輪王。非唯有七(13)寶與餘王別。亦有三十二大士相殊。  See the previous record  See the previous record  若爾(14)輪王與佛何異。 
                     
deśasthottaptapūrṇatvairlakṣaṇātiśayo muneḥ | 
偈曰。處正明了圓。佛相餘無等。 
See the full verse quoted previously 
 
deśasthatarāṇi buddhānāṃ lakṣaṇāni |  uttaptatarāṇi saṃpūrṇatarāṇi cetyeṣa teṣāṃ viśeṣaḥ | 
釋(27)曰。佛三十二相有三徳。  與王相不同。三徳(28)者。一處極正不偏。二極明了不隱昧。三極圓(29)滿無減缺。 
佛大士相處正明圓。  王相(15)不然故有差別。 
   
kiṃ khalu prāthamakalpikā api manuṣyāḥ sarājakā āsan | nety āha |  kiṃ tarhi | 
劫初諸人。爲有王。爲無王。無王  (223b1)雖然 
劫初人衆爲有王無。   
   
prāgāsannupivat sattvāḥ 
偈曰。初生如色界。 
頌曰(16)劫初如色天 後漸増貪味
(17)由墮貯賊起 爲防雇守田 
 
prathamakalpikā manuṣyā rūpāvacarā ivāsan |  sūtra uktaṃ “te bhavanti rūpiṇo manomayāḥ sarvāṅgapratyaṅgopetā āvikalā ahīnendriyāḥ śubhā varṇasthāyinaḥ svayaṃ prabhā vihāyasaṃgamāḥ prītibhakṣaḥ prītyāhārā dīrghāyuṣo dīrghamadhvānaṃ tiṣṭhantīti” | 
釋曰。劫初生人。如(2)色界衆生。  各自在住。經中説。劫初生人。有(3)色意生。具身身分。具根無減。色形可愛。自(4)然光明。能飛行空中。喜樂爲食。依喜樂於(5)久長時住。 
(18)論曰。劫初時人皆如色界。  故契經説。劫初時(19)人有色意成。肢體圓滿諸根無缺。形色端嚴(20)身帶光明。騰空自在飮食喜樂長壽久住。 
   
rasarāgāttataḥ śanaiḥ || 3.97 ||
ālasyāt samnidhim kṛtvā sāgrahaiḥ kṣetrapo bhṛtaḥ | 
偈曰。衆生漸貪味。爲嬾惰儲畜。(6)由財雇守田。 
See the full verse quoted previously 
 
teṣāṃ tathābhūtānāṃ bhūmirasaḥ prādurbhūto madhusvādurasaḥ |  tasyānyatamo lolupajātīyaḥ sattvo gandhaṃ ghrātvā rasaṃ svāditavān bhakṣitavāṃś ca |  tathā ’nye ’pi sattvāstathaivākārṣuḥ |  sa ārambhaḥ kavaḍīkārāhārasya |  teṣāṃ tadāhārābhyāsāt kharatvaṃ gurutvaṃ ca kāye ’vakrāntaṃ prabhāvā antarhitāḥ |  tato ’ndhakāra utpanne sūryācandramasau prādurbhūtau |  so ’pyeṣāṃ bhūmirasa āsvādagṛddhānāṃ krameṇāntarhito bhūmiparpaṭakaṃ prādurbhūtam |  tatrāpi gṛddhāstadapyantarhitam | vanalatā prādurbhūtā |  tatrāpi gṛddhāḥ sā ’pyantarhitā |  akṛṣṭoptaḥ śālirutpannastaṃ prabhuktāḥ |  tasyedānīmaudārikatvānniḥsyandanirvāhārthaṃ sattvānāṃ mūtrapurīṣamārgau saha strīpuruṣendriyābhyāṃ prādurbhūtau saṃsthānaṃ ca bhinnam |  teṣām anyonyaṃ paśyatāṃ pūrvābhyāsavaśādayoniśomanaskāragrāhagrāsatāṃ gatānāṃ kāmarāga udīrṇo yato vipratipannāḥ |  eṣa ārambhaḥ kāmināṃ kāmabhūtagrahāveśasya |  te ca khalu taṃ śāliṃ sāyaṃ ca sāyamāśārthaṃ prātaś ca prātarāśārthaṃ praveśayanti sma |  athānyatamaḥ sattvo ’lasajātīyaḥ saṃnidhikāramakārṣīt |  anye ’pi ca sattvāḥ saṃnidhikāramakārṣuḥ |  teṣāṃ tatra mamakāra utpanne sa śālirlūno lūno na punar jāyate sma |  tataḥ kṣetrāṇi pravibhajya sveṣvāgrahaṃ kṛtvā parakīyaṃ hartumārabdhāḥ |  prathama ārambhaś cauryasya |  tais teṣām aṅkuśārthaṃ sametyānyatamaḥ puruṣaviśeṣaḥ kṣetrāṇi pālayituṃ ṣaṣṭhabhāgena bhṛtaḥ |  tasya kṣetrāṇām adhipatiḥ kṣatriyaḥ kṣatriya iti saṃjñotpannā |  mahājanakāyasya saṃmataḥ prajāṃ ca rañjayatīti mahāsaṃmato rājeti samjñotpannā |  eṣa ārambho rājaparaṃparāyāḥ |  tatra ye gṛhebhyo vahirmanasaḥ saṃvṛttāsteṣāṃ brāhmaṇā iti saṃjñotpannā |  athānyatamasya rājño lobhāt samvibhāgamakurvantaḥ sattvānāṃ tāskaryaṃ prācuryamāpannaṃ sa tān śastreṇopasaṃkramate sma |  tato ’nye naivaṅkārakāḥ sma iti mṛṣā vācaṃ vaktumārabdhāḥ iti 
釋曰。衆生已如此成。地味漸(7)出。其味甘美勝細蜂蜜。  於中有一人貪愛爲(8)性。聞地味香試取嘗之。遂便噉食。  餘人次第(9)隨學此事。  初發段食在於此時。  是時諸人由(10)數習此食。於身生堅重二觸。失先光明。  從此(11)有黒暗起。是時日月出現。  由貪味故。是彼地(12)味次第滅盡地皮乾起。以此爲食。  於中起貪(13)又失此食。次生林&MT01703;以此爲食。  於中起貪(14)又失此食。  次生舍利。不由耕種自然而有。  以(15)此爲食。此食最麁變異有殘。爲除此殘生大(16)小便道。此道與男女根倶生。相貌亦異。  是時(17)彼人互相瞻視。由隨先惑習氣起邪思惟。由(18)邪思惟羅刹所呑。婬欲變異於心猛盛。即便(19)犯罪。  是婬欲鬼。初發入心在於此時。  是時彼(20)人晩時爲瞑食。曉時爲晝食。相要共取舍(21)利。  於中有一人嬾惰爲性。長取舍利儲宿爲(22)食。  餘人學之亦各儲宿。  是時於中即生我所。(23)因此我所後取舍利。將已即盡不復更生。  是(24)時彼人即共分田。於自分田生重貪惜。於他(25)所得作侵損事。  初發偸盜在於此時。  爲遣此(26)失皆共集聚。其中有一勝人。諸人各以所得(27)六分之一。  共雇此人爲守田主。彼説此人爲(28)差厠知反多羅莎未亡履反差多羅莎*未故。得(29)刹帝利名。  大人衆所許。能染世間心。是故初(223c1)生名摩訶先摩多王。  一切王相傳。此王爲(2)初。  於中若有人心出家外。是人得名婆羅門。  (3)後時有一王。由貪惜財物。於民不行分施恩(4)事。諸人由貧乏故。多行盜事。王於此罪人好(5)行刀杖。治罰事初發。殺害在於此時。  是(6)時罪人覆藏説言。我不作此事。初發妄語在(7)於此時。 
(21)有如是類地味漸生。其味甘美其香欝馥。  時(22)有一人禀性耽味。嗅香起愛取甞便食。  餘(23)人隨學競取食之。  爾時方名初受段食。  資(24)段食故身漸堅重。光明隱沒黒闇便生。  日月(25)衆星從茲出現。  由漸耽味地味便隱。從斯(26)復有地皮餅生。  競耽食之。地餅復隱。爾時(27)復有林藤出現。  競耽食故林藤復隱。  有非(28)耕種香稻自生。  衆共取之以充所食。此食(29)麁故殘穢在身爲欲蠲除便生二道。因斯(65c1)遂有男女根生。由二根殊形相亦異。  宿習(2)力故便相瞻視。因此遂生非理作意。欲貪鬼(3)魅惑亂身心。失意猖狂行非梵行。  人中欲(4)鬼初發此時。  爾時諸人隨食早晩隨取香(5)稻無所貯積。  後時有人禀性嬾惰。長取香(6)稻貯擬後食。  餘人隨學漸多停貯。  由此於(7)稻生我所心。各縱貪情多收無厭。故隨收(8)處無復再生。  遂共分田慮防遠盡。於己田(9)分生悋護心。於他分田有懷侵奪。  劫盜過(10)起始於此時。  爲欲遮防共聚詳議。銓量衆(11)内一有徳人。各以所收六分之一。  雇令防護(12)封爲田主。因斯故立刹帝利名。  大衆欽承(13)恩流率土。故復名大三末多王。  自後諸王(14)此王爲首。  時人或有情厭居家樂在空閑(15)精修戒行。因斯故得婆羅門名。  後時有王(16)貪悋財物不能均給國土人民。故貧匱人(17)多行賊事。王爲禁止行輕重罰。爲殺害業(18)始於此時。  時有罪人心怖刑罰。覆藏其過(19)異想發言。虚誑語生此時爲首。 
                                                   
tataḥ karmapathādhikyādapahrāse daśāyuṣaḥ || 3.98 || 
偈曰。次由十惡増。壽減至十歳。 
於劫減位(20)有小三災。其相云何。頌曰(21)業道増壽減 至十三災現
(22)刀疾飢如次 七日月年止 
 
tata evaṃ karmapathānāṃ vṛddhau satyāṃ krameṇa hrasatāṃ manusyāṇāṃ daśavarṣāyuṣo manuṣyāḥ saṃbhavanti |  ato ’sya kṛtsnasyānarthaughasya dvau dharmau mūlayoniḥ rasarāga ālasyaṃ ca | 
釋(8)曰。次第由此方便業道増長。故壽命漸減。於(9)最後時。一切人皆壽十歳。  是故一切災横。二(10)法爲根本。謂貪味及嬾惰。 
(23)論曰。從諸有情起虚誑語。諸惡業道後後轉(24)増。故此洲人壽量漸減。乃至極十小三災(25)現。  故諸災患二法爲本。一耽美食。二性嬾(26)惰。 
   
daśavaṛṣāyuṣāṃ manuṣyāṇām antarakalpasya niryaṇaṃ bhavati | kathaṃ bhavatītyāha 
是時人壽十歳。是(11)別劫出盡。云何出盡。 
 
 
kalpasya śastrarogābhyāṃ durbhikṣeṇa ca nirgamaḥ | 
偈曰。是劫由*杖疾。及(12)餓災故出。 
See the full verse quoted previously 
 
tribhir antarakalpasya niryāṇaṃ bhavati | śastreṇa rogeṇa durbhikṣeṇa ca |  antarakalpasya niryāṇakāle daśavarṣāyuṣo manuṣyāḥ adharmarāgaraktā bhavanti viṣamalobhāvibhūtā mithyādharmaparītāḥ |  teṣāṃ vyāpāda utkarṣa gato ’nyonyaṃ sattvaṃ dṛṣṭvā tīvramāghātacittaṃ vadhakacittaṃ ca pratyupasthitaṃ bhavati |  tadyathedānīṃ mṛgalubdhakasyāraṇyakaṃ mṛgaṃ dṛṣṭvā te yadyadeva gṛhṇanti kāṣṭham vā loṣṭaṃ vā tatteṣāṃ tīkṣṇaṃ śastraṃ prādurbhavati |  te ’nyonyaṃ sattvaṃ jīvitād vyaparopayanti |  punaḥ kalpasya niryāṇakāle daśavarṣāyuṣāṃ manuṣyāṇāṃ tair eva doṣair amanuṣyā īti mutsṛjanti |  teṣām asādhyā vyādhyādayaḥ prādurbhavanti yato mriyante |  punar daśavarṣāyuṣāṃ tair eva doṣairdevā varṣaṃ notsṛjanti yato durbhikṣaṃ jāyate cañcaḥ śvetāsthi śalākāvṛttiḥ |  kathaṃ ca cañcaḥ |  dvābhyāṃ kāraṇābhyām | ya idānīṃ samavāyaḥ sa tadānīṃ cañca ity ucyate |  samudgo ’pi cañcaḥ |  te ca manuṣyā jighatsādaurbalyaparītāḥ sametya kālaṃ kurvanti samudreṣu cānāgatajanatā ’nugrahārthaṃ bījānyavasthāpayanti |  atastaddurbhikṣaṃ cañcam ity ucyate |  kathaṃ śvetāsthi | dvābhyāṃ kāraṇābhyām |  teṣāṃ hi śuṣkarukṣakāyānāṃ kālaṃ kurvatāmāśvevāsthīni śvetāni bhavanti bubhukṣāhatāś ca śvetānyasthīni saṃhṛtya kvāthayitvā pivanti |  kathaṃ śalākāvṛttiḥ | dvābhyāṃ kāraṇābhyām |  te hi sattvāḥ śalākoddeśikayā gṛheṣvāmirṣaṃ samvibhajante adya gṛhasvāmī bhokṣyate śvo gṛhasvāminītyevamādi dhānyasthānavivarebhyaś ca śalākayā dhānyaphalāni niṣkṛṣya bahulodakena kvāthayitvā pivanti |  evaṃ varṇayanti |  yenaikāham api prāṇātipātaviratiḥ samrakṣitā bhavati ekaharītakī vā saṃghāyaikapiṇḍapāto vā satkṛtyānupradatto bhavati sa teṣu śastrarogadurbhikṣāntarakalpeṣu notpadyata iti | 
釋曰。別劫有三因縁故出盡。一刀(13)*杖。二疾疫。三饑餓。  別劫出盡時。是十歳人(14)非法欲所染。不平等貪所逼。邪法所遍。  是人(15)瞋毒轉増上。若互相見即起極重瞋殺心。  譬(16)如今時獵鹿人見野鹿。是時諸人隨有所捉(17)或木或草。於彼人悉成極利刀仗。彼人作是(18)思惟。我今必應在前。  是故更互相殺。由此(19)皆死。  復有別劫出盡時。是十歳人由罪過多(20)故。鬼神起憎惡心。  於彼作諸災横。是故處(21)處遭阿薩闍病。由此皆死。  復有別劫出盡時。(22)是十歳人由罪過多故。天神龍起憎惡心。不(23)復降雨。是故處處飢餓窮困。由此皆死。是時(24)有三糧。一栴遮糧。二白骨糧。三籌糧。  名旃遮(25)糧者。  此有二因。今時聚集彼時名旃遮。  又奩(26)子名旃遮。  是時諸人飢羸所逼。聚集聚集。皆(27)飢餓死。又爲護惜來歳糧。及憐愍眷屬。於將(28)來時藏擧少糧及種子。置奩子中。  故名旃遮(29)糧。  白骨糧者。亦有二因。  是人身燥澁既久。(224a1)死後少時骨即白色。又無食飢餓。取此白骨(2)煮汁飮之。  籌糧者。亦有二因。  是時諸人由(3)次第傳籌。家家分張糧食。今日家主食。明日(4)婦食。如此次第。復次昔時曾有穀處。開圻(5)以籌挑取。隨得穀粒。以多水煮之飮以爲糧。  (6)於經中傳説如此。  若人能於一日護離殺生。(7)或能施一訶梨勒。或於大衆起恭敬心能施(8)一食。是人於刀*杖疾疫飢餓劫時。不於中(9)生。 
此小三災中劫末起。三災者。一刀兵二疾(27)疫。三飢饉。  謂中劫末十歳時。人爲非法貪(28)染汚相續。不平等愛映蔽其心。邪法縈纒  瞋(29)毒増上。相見便起猛利害心。  如今獵師見(66a1)野禽獸。隨手所執皆成利刀。  各逞兇狂(2)互相殘害。  又中劫末十歳時人。由具如前諸(3)過失故。非人吐毒疾疫流行。  遇輒命終難(4)可救療。  又中劫末十歳時人。亦具如前諸過(5)失故。天龍忿責不降甘雨。由是世間久遭(6)飢饉。既無支濟多分命終。是故説言。由飢(7)饉故便有聚集白骨運籌。  由二種因名有(8)聚集。一人聚集。  See the previous record  謂彼時人由極飢羸聚集而(9)死。二種聚集。謂彼時人爲益後人輟其所(10)食置於小篋擬爲種子。  See the previous record  故飢饉時名有聚(11)集。  言有白骨亦由二因。  一彼時人身形枯(12)燥命終未久白骨便現。二彼時人飢饉所逼(13)聚集白骨煎汁飮之。  有運籌言亦二因故。  (14)一由糧少行籌食之。謂一家中從長至幼(15)隨籌至日得少麁飡。二謂以籌挑故場蘊。(16)得少穀粒多用水煎。分共飮之以濟餘命。  (17)然有至教説治彼方。  謂若有能一晝一夜(18)持不殺戒。於未來生決定不逢刀兵災起。(19)若能以一訶梨怛雞起殷淨心奉施僧衆。(20)於當來世決定不逢疾疫災起。若有能以(21)一摶之食起殷淨心奉施僧衆。於當來世(22)決定不逢飢饉災起。 
                                     
atha kiyantaṃ kālametāni śastrāghātarogadurbhikṣāṇi teṣāṃ sattvānāṃ bhavanti 
刀*杖疾疫飢餓三災起各幾時。 
此三災起各經幾時。 
 
divasān sapta māsāṃś ca varṣāṇi ca ythākramam || 3.99 || 
偈曰。七(10)日及七月。七年次第盡。 
See the full verse quoted previously 
 
śastrakaḥ prāṇātipātaḥ sapta divasān bhavati | rogaḥ sapta māsāṃś ca divasāṃś ca |  durbhikṣaṃ saptavarṣāṇi ca māsāṃś ca divasāmśceti samuccayārthaś cakāraḥ |  tadā ca dvayordvīpayosteṣāṃ pratirūpakāṇi bhavanti |  vyāpāda udrekaprāpto bhavati vaivastryadaurbalye jighatsāpipāse ca |  yad uktamevamanyasyām api saṃvartanyāṃ veditavyam yathāyogam iti | 
釋曰。由*杖殺害衆(11)生災。於七日内起。疾疫災於七月七日内起。  (12)飢餓災於七年七月七日内起。  是時於二洲(13)人。亦有似三災事起。  瞋恚於彼増長。至重黒(14)痩惡色。及身羸弱於彼亦起。飢渇亦起。  是各(15)各所説三災。於諸災中應知。次第皆有。 
(23)刀兵災起極唯七日。疾疫災起七月七日。  飢(24)饉七年七月七日。度此便止。人壽漸増。  東西(25)二洲有似災起。  謂瞋増盛身力羸劣。數加飢(26)渇。北洲總無。  前説火災梵燒世界。餘災亦(27)爾。如應當知。 
         
atha katīmāḥ saṃvartanyaḥ | 
 
何者爲餘。今當具辯。 
 
saṃvartanyaḥ punas tisro bhavanty agnyambuvāyubhiḥ | 
偈曰。(16)散集劫有三。由火水風起。 
頌曰(28)三災火水風 上三定爲頂
(29)如次内災等 四無不動故
(66b1)然彼器非常 情倶生滅故
(2)要七火一水 七水火後風 
 
ekatra dhyāne sattvāḥ samaṃ saṃvartante etasyām iti saṃvartanī |  saptabhiḥ sūryaistejaḥ saṃvartanī bhavati varṣodakenāpsaṃvartanī vāyuprakopādvāyusaṃvartanī |  tābhiś ca bhājanānāṃ sukṣmo ’pyavayavo nāvaśiṣyate |  atra tu kecitīrthaṅkarā icchanti |  paramāṇavo nityāste tadānīṃ śiṣyanta iti | kasmāt ta evam icchanti |  mā bhūdabījakaḥ sthūlānāṃ prādurbhāva iti |  nanu ca sattvānāṃ karmajaḥ prabhāvaviśiṣṭo vāyurbījamuktam |  sarvartanīśīrṣavāyurvātasya nimittaṃ bhaviṣyati |  “vāyunā lokāntarebhyo bījānyāhriyanta” iti mahīśāsakāḥ sūtre paṭhanti |  evam api na te bījādibhyo ’ṅkurādīnāmutpattimicchanti |  kiṃ tarhi ||  svebhya evāvayavebhyasteṣām api svebhyaḥ |  evaṃ yāvat paramāṇubhyaḥ |  kimidaṃ bījādīnām aṅkurādiṣu sāmarthyam |  na kiñcidanyatra tatparamāṇūpasarpaṇāt |  kiṃ punaḥ kāraṇaṃ ta evam icchanti |  na hi vijātīyātsaṃbhavo yukta iti | kasmānna yuktaḥ |  aniyamo hi syāt |  śaktiniyamānnaivaṃ bhaviṣyati | śabdapākajotpattivat |  citro hi guṇadharmo dravyaṃ tu naivam |  samānajātīyebhyaḥ eva hi dravyebhyaḥ samānajātīyānāṃ dṛṣṭa utpādastadyathā vīraṇebhyaḥ kaṭasya tantubhyaḥ paṭasyeti |  idam ayuktaṃ vartate |  kimatrāyuktam yadasiddhaṃ sādhanāyodāhriyate |  kimatrāsiddham |  anyo vīraṇebhyaḥ kaṭo ’nyaś ca tantubhyaḥ paṭa iti |  ta eva hi te yathāsaṃniviṣṭāstāṃ tāṃ saṃjñāṃ labhnte |  pipīlikāpaṅktivat | kathaṃ gamyeta |  ekatantusaṃyoge paṭasyānupalambhāt |  ko hi tadā sataḥ paṭasyopalabdhau pratibandhaḥ |  akṛtsnavṛttau paṭabhāgo ’tra syānna paṭaḥ |  samūhamātraṃ ca paṭaḥ syāt | kaś ca tantubhyo ’nyaḥ paṭabhāgaḥ |  anekā śrayasaṃyogāpekṣaṇe daśāmātrasaṃyoge paṭopalabdhiḥ syānna vā kadācit |  madhyaparabhāgānām indriyeṇāsaṃnikarṣāt |  kramasaṃnikarṣe cāvayavānāṃ cakṣuḥsparśanābhyāmavayavavijñānaṃ na syāt |  tasmāt krameṇa saṃnikarṣādavayavivyavasāyādavayaveṣv eva tadbuddhiralātacakravat |  bhinnarūpajātikriyeṣu tantuṣu paṭasya rūpādyasaṃbhavāt |  citrarūpāditve vijātīyārambho ’pi syāt acitre ca pārśvāntare paṭasyādarśanaṃ citradarśanaṃ vā |  kriyā ’pi citretyaticitram |  tāpaprakāśabhede vā ’gniprabhāyā ādimadhyānte tadrūpasparśayoranupapattiḥ |  paramāṇvatīndriyatve ’pi samastānāṃ pratyakṣatvaṃ yathā teṣāṃ kāryārambhakatvaṃ cakṣurādīnāṃ ca taimirikāṇāṃ ca vikīrṇakeśopalabdhiḥ |  teṣāṃ paramāṇuvadekaḥ deśo ’tīndriyaḥ |  rūpādiṣveva ca paramāṇusaṃjñāniveśā ttadvināśe siddhaḥ paramāṇuvināśaḥ |  dravyaṃ hi paramāṇuranyacca rūpādibhyo dravyam iti na teṣaṃ vināśe tadvināśaḥ siddhyati |  ayuktamasyānyatvaṃ yāvat ā na nirdhāryate kenacit imāni pṛthivyaptejāṃsi ima eṣāṃ rūpādaya iti |  cakṣuḥsparśanagrāhyāṇi ca prajñāyante dagdheṣu corṇākarpāsakusumbhakuṅkumādiṣu tadbuddhyabhāvādrūpādibhedeṣv eva tadbuddhiḥ |  pākajotpattau ghaṭaparijñanaṃ saṃsthānasāmānyāt paṅktivat |  cihnamapaśyataḥ parijñānābhāvāt |  ko vā bālapralāpeṣvādaraḥ iti tiṣṭhatu tāvad evāpratiṣedhaḥ | 
釋曰。於一一定處。(17)衆生下散上集。故名散集劫。'  由七日出故有(18)火災。由大雨水故有水災。由大風相違故有(19)風災。  由此三災。器世界極細分皆盡無餘。  此(20)中有餘外道師執説。  如此隣虚常住。於此時(21)中以此爲餘。云何彼樂執此義。  諸餘大物。後(22)更生時。勿彼生無種子。  爲不如此耶。是衆生(23)業勢力所生風。由功能勝説爲種子。  復次災(24)頭風。亦爲種子因。  彌*嬉沙塞部經中説。風(25)從餘現成世界。引載彼種子來。  雖然諸外道(26)師。不許芽等從種子生。  若爾彼執云何。  從自(27)分生。乃至自分  從自隣虚生。  若爾種子等。於(28)芽等中有何功能。  離安立隣虚無別功能。由(29)芽隣虚從種子出故。  何因彼許如此。  從非同(224b1)類因果生。此不應理。云何不應理。  若爾一切(2)物生則應不定。是義不然。  由功能定故。無(3)不定義。譬如穀熟等。  若是義不然。何以故。(4)求那法種種不同。踏臘脾&T043584;也反法不爾。  若物(5)欲生必從同類物生。譬如從竹笪生從縷衣(6)生。  今不相應義起。  此中何義不相應。引不成(7)就義證不成就義。  此中何義不成就。  笪異竹(8)衣異縷。此義不成就。  何以故。是竹是縷。如此(9)聚集故得別名。  譬如蟻行。云何得知。  於一縷(10)和合中不見衣故。  何以故。於中若衣實有。何(11)法能障令不顯現。  若不具有。但有衣分。此(12)則非衣。  何以故。唯聚集爲衣故。復有何一分(13)衣異於此縷。  若由觀多依和合故衣成。唯縷(14)和合中已應見衣。時無見有此衣。  初中後不(15)對根故。故知離縷無有別衣。  若衣分分次第(16)對根。不應説由眼由身證得爲有分。  由次第(17)決證有分故。是故衣智但縁分起。譬如火輪。  (18)若縷有別色類事。衣無色等故。則衣不可得。  (19)若衣有種種色等別類。不生別類。此義不成。(20)於無種種色等別邊。不應見衣。或應即於此(21)邊見種種色。  衣縷有種種事。衣應無種種異。(22)是故知衣無有別物。  復次火光燒照等有差(23)別。此光於初中後。不應有色觸及事等隣虚。  (24)雖過根若聚集則可證。如彼能作事。眼等諸(25)根若生膚曀等。則不見散髮等。但見聚髮等。  (26)何以故。一髮等於彼過根故。譬如隣虚。  是故(27)知。汝但於色等假立隣虚名。由此義故。色等(28)滅時隣虚即同滅。  若隣虚是物實異色等。不(29)應與色同滅。  若同滅異義則不成。隨愚智類(224c1)不可分別。此物是地水火風。此物中色聲香(2)味觸。是徳汝執言。  諸物是眼耳所證。毛古貝(3)紅花欝金。若被燒彼智即無故。知彼智但縁(4)色等起。  熟所生徳起時。由形貌相似故。瓶(5)智更生。譬如色行。  何以知然。若人不見形(6)貌。不能知故。  於嬰兒言何足可重。今且止破(7)彼執。 
(3)論曰。此大三災逼有情類令捨下地集上(4)天中。  初火災興由七日現。次水災起由雨霖(5)淫。後風災生由風相撃。  此三災力壞器世(6)間。乃至極微亦無餘在。  See the next record  一類外道執極微(7)常。彼謂。爾時餘極微在。何縁彼執猶有餘(8)極微。  勿後麁事生無種子故。  豈不前説。由(9)諸有情業所生風能爲種子。  或此即以前災(10)頂風爲縁。引生風爲種子。  又化地部契經(11)中言。風從他方飄種來此。  雖爾不許芽(12)等生時是種等因親所引起。  若爾芽等從何(13)而生。  從自分生。如是自分復從自分。展轉(14)乃至最細有分  從極微生。  於芽等生中種(15)等有何力。  除能引集芽等極微種等更無(16)生芽等力。  何縁定作如是執耶。  從異類(17)生定不應理。不應何理。  應無定故。  功能(18)定故無不定失。如聲熟變等從異類定生。  (19)徳法有殊。實法不爾。  現見實法唯從同類(20)生。如藤生枝及縷生衣等。  此非應理。  非(21)理者何。引不極成爲能立故。  今此所引何(22)不極成。  非許藤枝縷衣別故。  即藤縷合安布(23)不同得枝衣名。  如蟻行等。云何知爾。  一縷(24)合中曾不得衣。唯得縷故。  有誰爲障令不(25)得衣。  若一縷中無全衣轉。則應一縷上有(26)衣分無衣。  應許全衣唯集諸分。非更別有(27)有分名衣。又如何知衣分異縷。  若謂衣要(28)待多所依合。於唯多經合應亦得衣。或(29)應畢竟無得衣理。  中及餘邊不對根故。  若(66c1)謂漸次皆可對根。則應眼身唯得諸分。(2)不應説彼得有分衣故。  即於諸分漸次了(3)別。總起有分覺。如旋火輪。  謂若離縷異色(4)類業衣色等三不可得故。  若錦衣上色等屬(5)衣。則應許實從異類起。一一縷色等無種(6)種異故。或於一分無異色等邊應不見(7)衣。由彼顯衣故。或即彼分應見異色等。以(8)衣必有異色等相故。  彼許有分體唯是一(9)而有種種色類業殊。審有如斯甚爲靈異。  (10)又於一火光明界中遠近不同燒照有異。(11)觸色差別應不得成。  各別極微雖越根境(12)而共聚集可現根證。如彼所宗合能生果。(13)或如眼等合能發識。又如瞖目視散髮時。(14)若多相隣彼則能見。  一一遠住便無見能。極(15)微對根理亦應爾。  又即於色等立極微名(16)故。色等壞時極微亦壞。  極微實攝。色等徳收。(17)異體不應定倶時滅。  此二體別理必不然。(18)以審觀時非離色等有別地等。故非體(19)別。又彼宗中自許地等眼身所取寧異色(20)觸。  又燒毛&T073554;紅花等時。彼覺則無故。毛等(21)覺但縁色等差別而起。  熟變生時形量等故。(22)猶如行伍記識瓶盆。  若不觀形不記識故。  (23)誰當採録愚類狂言。故對彼宗廣諍應止。 
                                                                                               
atha kasyāḥ saṃvartanyāḥ katamacchīrṣa bhavati | 
復次於三災中。何災何爲頭。 
(24)此三災頂爲在何處。 
 
dhyānatrayaṃ dvitīyādi śīrṣa tāsām yathākramam || 3.100 || 
偈曰。三(8)定二定等。次第三災頭。 
See the full verse quoted previously 
 
trīṇi saṃvartanīśīrṣāṇi | tejaḥsaṃvartanyā dvitīyaṃ dhyānaṃ śīrṣaṃ bhavaty adho dahyate |  apsaṃvartanyāstṛtīyaṃ dhyānaṃ śīrṣa bhavaty adhaḥ klidyate |  vāyusaṃvarttanyāś caturthaṃ dhyānaṃ śīrṣaṃ bhavaty adho vikīryate |  yad dhi saṃvartanyā upariṣṭāttacchīrṣam ity ucyate |  kiṃ punaḥ kāraṇaṃ prathamadvitīyatṛtīyadhyānāni tejojalavāyubhir dhvasyante | 
釋曰。諸災有三。火(9)災以第二定爲頭。下地燒然。  水災以第三定(10)爲頭。下地爛壞。  風災以第四定爲頭。下地散(11)滅。  隨諸災上地説名災頭。  何因三定地。由火(12)水風破壞。 
第二靜慮爲火災頂。(25)此下爲火所焚燒故。  第三靜慮爲水災頂。(26)此下爲水所浸爛故。  第四靜慮爲風災頂。(27)此下爲風所飄散故。  隨何災上名彼災頂。  (28)何縁下三定遭火水風災。 
         
 
Go to Wiki Documentation
Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
Login