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Vasubandhu: Abhidharmakośabhāṣya

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ā ī ū
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š č ǰ γ    
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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
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。 
   
 
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