Bibliotheca Polyglotta

yaḥ sarvathā sarvahatāndhakāraḥ saṃsārapaṅkāj jagad ujjahāra |
tasmai namaskṛtya yathārthaśāstre śāstraṃ pravakṣyāmy abhidharmakośam || 1.1 ||

一切種智滅諸冥拔出眾生生死泥頂禮大師如理教對法俱舍我當說

諸一切種諸冥滅拔眾生出生死泥敬禮如是如理師對法藏論我當說

śāstraṃ praṇetukāmaḥ svasya śāstur māhātmyajñāpanārthaṃ guṇākhyān apūrvakaṃ tasmai namaskāram ārabhate | ya iti | buddhaṃ bhagavantam adhikṛtyāha hatam asyāndhakāram anena veti hatāndhakāraḥ | sarveṇa prakāreṇa sarvasmin hatāndhakāraḥ sarvathā sarvahatāndhakāraḥ | ajñānaṃ hi bhūtārthadarśanapratibandhād andhakāram | tac ca bhagavato buddhasya pratipakṣalābhenātyantaṃ sarvathā sarvatra jñeye punar anutpattidharmatvād dhatam | ato ’sau sarvathā sarvahatāndhakāraḥ | pratyekabuddhaśrāvakā api kāmaṃ sarvatra hatāndhakārāḥ | kliṣṭasaṃmohātyantavigamāt | na tu sarvathā | tathā hy eṣāṃ buddhadharmeṣv ativiprakṛṣṭadeśakāleṣv artheṣu cānantaprabhedeṣu bhavaty evākliṣṭam ajñānam | ity ātmahitapratipattisaṃpadā saṃstutya punas tam eva bhagavantaṃ parahitapratipattisaṃpadā saṃstauti saṃsārapaṅkāj jagad ujjahāreti | saṃsāro hi jagadāsaṅgasthānatvāt duruttaratvāc ca paṅkabhūtaḥ | tatrāvamagnaṃ jagad atrāṇam anukampamāno bhagavān saddharmadeśanāhastapradānair yathā bhavyam abhyuddhṛtavān iti | ya evam ātmaparahitapratipattisaṃpadā yuktas tasmai namaskṛtya yathārthaśāstre | namaskṛtyeti śirasā praṇipatya | yathārtham aviparītaṃ śāstīti yathārthaśāstā | anena parahitapratipattyupāyam asyāviṣkaroti | yathābhūtaśāsanāc chāstā bhavann asau saṃsārapaṅkāj jagad ujjahāra na tv ṛddhivarapradānaprabhāveṇeti | tasmai namaskṛtya kiṃ kariṣyāmīty āha śāstraṃ pravakṣyāmi | śiṣyaśāsanāc chāstram | katamac chāstram ity āha abhidharmakośam |

釋曰若人欲正造論當令他知大師不共功德故說眾德為先後頂禮大師此偈但依佛世尊說偈曰一切種智滅諸暝釋曰滅一切暝由一切種智於一切法無明者能障見真實義故稱為暝此無明於佛世尊由得究竟通對治故一切種於一切法永不生為法故故稱為滅獨覺及聲聞於一切法雖除無明由有染污無明極不生故不由一切種何以故諸餘聖人於如來不共法及於餘境最久遠時處無邊差別有無染污無明顯自利行究竟讚歎佛已次以利他行圓滿讚歎世尊偈曰拔出眾生生死泥釋曰生死是世間沈著處故難可度故故以譬泥眾生於中沈著無救接者唯佛世尊欲憐愍度脫授說正法手應理拔濟是人與自他利益行相應偈曰頂禮大師如理教釋曰頭面接足名頂禮立教不虛稱大師無倒稱如理得善離惡言稱教說此如理教為利他方便由如理教從生死泥拔濟眾生不由通慧施恩威德等頂禮如理教師已欲何所作偈曰對法俱舍我當說釋曰此法通名滅濟教別名云何阿毘達磨俱舍

論曰今欲造論為顯自師其體尊高超諸聖眾故先讚德方申敬禮諸言所表謂佛世尊此能破闇故稱冥滅言一切種諸冥滅者謂滅諸境一切品冥以諸無知能覆實義及障真見故說為冥唯佛世尊得永對治於一切境一切種冥證不生法故稱為滅聲聞獨覺雖滅諸冥以染無知畢竟斷故非一切種所以者何由於佛法極遠時處及諸義類無邊差別不染無知猶未斷故已讚世尊自利德滿次當讚佛利他德圓拔眾生出生死泥者由彼生死是諸眾生沈溺處故難可出故所以譬泥眾生於中淪沒無救世尊哀愍隨授所應正法教手拔濟令出已讚佛德次申敬禮敬禮如是如理師者稽首接足故稱敬禮諸有具前自他利德故云如是如實無倒教授誡勗名如理師如理師言顯利他德能方便說如理正教從生死泥拔眾生出不由威力與願神通禮如理師欲何所作對法藏論我當說者教誡學徒故稱為論其論者何謂對法藏

| bstan bcos byed par ’dod pas raṅ gi ston pa’i che ba’i bdag ñid śes par bya ba’i phyir de la yon tan brjod pa sṅon du ’gro ba’i phyag ’tshal ba rtsom mo | | gaṅ źig ces bya ba ni | saṅs rgyas bcom ldan ’das kyi dbaṅ du byas nas smras pa’o | | ’di’i’am ’dis mun pa bcom pas mun pa bcom pa’o | | thams cad la mun pa rnam pa thams cad du bcom pas kun la mun pa gtan bcom pa’o | | mi śes pa ni yaṅ dag pa’i don mthoṅ ba la bgegs su gyur pa’i phyir mun pa ste | de yaṅ saṅs rgyas bcom ldan ’das kyis gñen po brñes nas śes bya thams cad la phyis mi skye ba’i chos can du gyur pa’i phyir gtan nas ye bcom pa ste | de’i phyir ’di’i ni kun la mun pa gtan bcom pa’o | | de raṅ saṅs rgyas daṅ ñan thos rnams kyaṅ ñon moṅs pa can gyi rmoṅs pa daṅ bral ba’i phyir kun la mun pa bcom par ni ’dod mod kyi gtan nas ni ma yin te ’di ltar de dag la saṅs rgyas kyi chos daṅ | yul daṅ | dus śin tu bskal pa daṅ | don rab tu dbye ba mtha’ yas pa rnams la ñon moṅs pa can ma yin pa’i mi śes pa yod pa ñid do | | de ltar bdag la phan pa sgrub pa phun sum tshogs pas yaṅ dag par bstod nas | yaṅ bcom ldan ’das de ñid la gźan la phan pa sgrub pa phun sum tshogs pas yaṅ dag par bstod pa ni | ’khor ba’i ’dam las ’gro ba draṅs mdzad pa | | źes bya ba ste | ’khor ba ni ’gro ba kun tu chags pa’i gnas yin pa’i phyir daṅ | brgal bar dka’ ba’i phyir ’dam lta bu yin te | ’gro ba der byiṅ ba skyabs med pa la bcom ldan ’das thugs brtse ba daṅ ldan pas dam pa’i chos ston pa’i phyag brkyaṅ ba dag gis skal ba ji lta ba bźin du draṅs so | (| de ltar bdag daṅ gźan la phan pa sgrub pa phun sum tshogs pa de lta bu daṅ ldan pa gaṅ yin pa de la phyag ’tshal nas źes bya ba ni mgos btud nas so don bźin ston pa) | don ji lta ba bźin phyin ci ma log par ston pas na don bźin ston pa’o | | ’dis ni ’di’i gźan la phan pa sgrub pa’i thabs ston te | de ni ston pa na yaṅ dag pa ji lta ba bźin du ston pas ’khor ba’i ’dam las ’gro ba draṅs kyi rdzu ’phrul daṅ | dam pa sbyin pa’i mthus ni ma yin no | | de ltar bdag daṅ gźan la phan pa sgrub pa phun sum tshogs pa de lta bu daṅ ldan pa gaṅ yin pa de la phyag ’tshal nas źes bya ba ni mgos btud nas so don bźin ston pa de la phyag ’tshal nas ci źig bya źe na | bstan bcos rab bśad bya źes bya ba smos te | slob ma ’chos pas na bstan bcos so | | bstan bcos gaṅ źe na | chos mṅon mdzod ces bya ba smos so |

ko ’yam abhidharmo nāma |

何法名阿毘達磨

何謂對法

| chos mṅon pa źes bya ba ’di gaṅ źe na |

prajñāmalā sānucarā ’bhidharmaḥ

偈曰 淨智助伴名對法

頌曰淨慧隨行名對法及能得此諸慧論

chos mṅon śes rab dri med rjes ’braṅ bcas | | źes bya ba ste |

釋曰智謂擇法淨謂無垢即無流智助伴謂因緣資糧若爾則說無流五陰名阿毘達磨此即真實阿毘達磨若說假名阿毘達磨

論曰慧謂擇法淨謂無漏淨慧眷屬名曰隨行如是總說無漏五蘊名為對法此則勝義阿毘達磨若說世俗阿毘達磨

de la śes rab ces bya ba ni | chos rab tu rnam par ’byed pa’o | | dri med ces bya ba ni gaṅ zag pa med pa’o | | rjes ’braṅ bcas źes bya ba ni ’khor daṅ bcas pa ste | de ltar na zag pa med pa’i phuṅ po lṅa po la chos mṅon pa źes bstan par ’gyur ro | | re źig ’di ni don dam pa’i chos mṅon pa’o | | brdar btags pa ni |

tatprāptaye yāpi ca yac ca śāstram |

偈曰 能得此法諸智論

即能得此諸慧及論

de thob bya’i phyir gaṅ daṅ bstan bcos gaṅ źes bya ba ste |

yāpi ca śrutacintābhāvanāmayī sāsravā prajñā upapattipratilambhikā ca sānucarā | yac ca śāstram asyāḥ prāptyartham anāsravāyāḥ prajñāyāḥ tad api tatsaṃbhārabhāvād abhidharma ity ucyate | nirvacanaṃ tu svalakṣaṇadhāraṇād dharmaḥ | tad ayaṃ paramārthadharmaṃ vā nirvāṇaṃ dharmalakṣaṇaṃ vā pratyabhimukho dharma ity abhidharmaḥ | ukto ’bhidharmaḥ |

釋曰即是有流思慧聞慧生得慧及助伴論謂能傳生無流智是無流智資糧故亦名阿毘達磨因何義立此名能持自體相故稱達磨或一切法中真實法涅槃為相故稱達磨此智對諸法於法現前故稱阿毘達磨

慧謂得此有漏修慧思聞生得慧及隨行論謂傳生無漏慧教此諸慧論是彼資糧故亦得名阿毘達磨釋此名者能持自相故名為法若勝義法唯是涅槃若法相法通四聖諦此能對向或能對觀故稱對法已釋對法

gaṅ daṅ źes bya ba ni thos pa daṅ bsams pa daṅ bsgoms pa las byuṅ ba’i śes rab gaṅ zag pa daṅ bcas pa daṅ | skyes nas thob pa rjes su ’braṅ ba daṅ bcas pa’o | | bstan bcos gaṅ źes bya ba ni de yaṅ zag pa med pa’i śes rab thob par bya ba’i phyir de’i tshogs su gyur pas chos mṅon pa źes bya’o | | ṅes pa’i tshig tu raṅ gi mtshan ñid ’dzin pa’i phyir chos te | de lta bas na ’di ni don dam pa’i chos mya ṅan las ’das pa’am | chos kyi mtshan ñid la mṅon du phyogs pa’i phyir chos mṅon pa’o | chos mṅon pa bśad zin to |

idam tu śāstram katham abhidharmakośam |

此論云何名阿毘達磨俱舍

何故此論名對法藏

| bstan bcos ’di ji ltar na chos mṅon pa’i mdzod yin źe na |

tasyārthato ’smin samanupraveśāt sa vāśrayo ’syety abhidharmakośam || 1.2 ||

偈曰 由義對法入此攝 [論依對法名俱舍]

頌曰攝彼勝義依彼故此立對法俱舍名

’dir de don du yaṅ dag chud phyir ram | ’di yi gnas de yin pas chos mṅon mdzod ces bya ba smos te |

sa hi śāstrasaṃjñako ’bhidharma etasminn arthato yathā pradhānam antarbhūta ity etac chāstraṁ tasya kośasthānīyaṁ bhavati | atha vā so ’bhidharma etasyāśrayabhūtaḥ śāstrasya | tato hy etan nirākṛṣṭam | ataḥ sa evāsyābhidharmaḥ kośa ity etac chāstram abhidharmakośam |

釋曰彼文句名阿毘達磨由隨勝義入此論攝是故此論於彼得稱為藏復次偈曰論依對法名俱舍釋曰阿毘達磨是此論依止何以故從彼法中引生此論故彼於此論亦受藏名以是義故此論名為阿毘達磨俱舍

論曰由彼對法論中勝義入此攝故此得藏名或此依彼從彼引生是彼所藏故亦名藏是故此論名對法藏

chos mṅon pa’i bstan bcos źes bya ba de ji ltar gces gces rnams don du ’dir chud de | de lta bas na bstan bcos ’di ni de’i mdzod lta bu yin no | | yaṅ na de las ’di phyuṅ bas chos mṅon pa de bstan bcos ’di’i gnas lta bu yin no | de’i phyir chos mṅon pa de ñid ’di’i mdzod yin te | de lta bas na bstan bcos ’di ni chos mṅon pa’i mdzod yin no |

kim arthaṃ punar abhidharmopadeśaḥ

復次此法其用云何

何因說彼阿毘達磨

| yaṅ ci’i phyir chos mṅon pa bstan |

kena cāyaṃ prathamata upadiṣṭo yata ācāryo ’bhidharmakośaṃ vaktum ādriyata iti || āha ||

何人先說此法而法師恭敬欲解說之

誰復先說阿毘達磨而今造論恭敬解釋

’di daṅ po ñid du sus bstan na | ’di ltar slob dpon chos mṅon pa’i mdzod ’chad par gus śe na |

dharmāṇām pravicayam antareṇa nāsti kleśānāṃ yata upaśāntaye ’bhyupāyaḥ
kleśaiś ca bhramati bhavārṇave ’tra lokas taddhetor ata uditaḥ kilaiṣa śāstrā || 1.3 ||

偈曰 離簡擇法更不有為寂靜惑別方便世間由惑轉有海為此傳佛說對法

頌曰若離擇法定無餘能滅諸惑勝方便由惑世間漂有海因此傳佛說對法

chos rnams rab tu rnam ’byed med par ñon moṅs rnams | gaṅ phyir ñe bar źi bar bya ba’i thabs med la |
| ñon moṅs pas kyaṅ ’jig rten srid mtsho ’dir ’khyams te | | de bas de phyir ’di ni ston pas gsuṅs so lo | | źes bya ba smos te |

yato na vinā dharmapravicayenāsti kleśopaśamābhyupāyaḥ kleśāś ca lokaṁ bhramayanti saṁsāramahārṇave ’smin | atas taddhetos tasya dharmapravicayasyārthe śāstrā kila buddhenābhidharma uktaḥ | na hi viṇābhidharmopadeśena śiṣyaḥ śakto dharmān pravicetum iti | sa tu prakīrṇa ukto bhagavatā bhadantakātyāyanīputraprabhṛtibhiḥ piṇḍīkṛtya sthāpito bhadantadharmatrātodānavargīyakaraṇavad ity āhur vaibhāśikāḥ |

釋曰若離擇法覺分無別方便能除滅諸惑諸惑能輪轉世間於生死海由此正因欲令弟子得簡擇法故大師佛世尊先說阿毘達磨若離此正諸說弟子不能如理簡擇真法故佛世尊處處散說此法大德迦旃延子等諸弟子撰集安置猶如大德達磨多羅多撰集優陀那伽他部類聞毘婆沙師傳說如此

論曰若離擇法無勝方便能滅諸惑諸惑能令世間漂轉生死大海因此傳佛說彼對法欲令世間得擇法故離說對法弟子不能於諸法相如理簡擇然佛世尊處處散說阿毘達磨大德迦多衍尼子等諸大聲聞結集安置猶如大德法救所集無常品等鄔拖南頌毘婆沙師傳說如此

gaṅ gi phyir chos rnams rab tu rnam par ’byed pa med par ñon moṅs pa ñe bar źi bar bya ba’i thabs med la | | ñon moṅs pa rnams kyis kyaṅ ’jig rten ’khor ba’i rgya mtsho chen po ’dir ’khyam par byed pa de’i phyir chos rnams rab tu rnam par ’byed par ’dod pa de’i don du ston pa saṅs rgyas bcom ldan ’das kyis chos mṅon pa gsuṅs so lo | | chos mṅon pa bstan pa med par ni slob mas chos rab tu rnam par ’byed par mi nus so | | bye brag tu smra ba rnams na re de ni bcom ldan ’das kyis sil bur bśad la | btsun pa k’a ty’a’i bu la sogs pas bsdus nas bźag ste | btsun pa chos skyoṅ kyis ched du brjod pa’i sde | sde tshan du byas pa bźin no źes zer ro |

katame punas te dharmā yeṣāṃ pravicayārtham abhidharmopadeśa ity āha |

何者諸法是所簡擇為令他簡擇彼法佛世尊說阿毘達磨

何法名為彼所簡擇因此傳佛說對法耶

| gaṅ dag chos mṅon pa bstan pas rab tu rnam par dbye par bya ba’i chos de dag kyaṅ gaṅ źe na |

sāsravānāsravā dharmāḥ

偈曰 有流無流法

頌曰有漏無漏法除道餘有為於彼漏隨增故說名有漏無漏謂道諦及三種無為謂虛空二滅此中空無礙擇滅謂離繫隨繫事各別畢竟礙當生別得非擇滅

zag bcas zag pa med chos rnams | | źes bya ba smos te |

eṣa sarvadharmāṇāṃ samāsanirddeśaḥ |

釋曰略說一切法

論曰說一切法略有二種

’di ni chos rnams thams cad mdor bsdus te bstan pa’o |

tatra katame sāsravā dharmā ity āha

謂有流無流此中何者有流

謂有漏無漏有漏法云何

| de la zag pa daṅ bcas pa’i chos rnams gaṅ źe na |

saṃskṛtā mārgavarjitāḥ |
sāsravāḥ

偈曰 有為除聖道有流

[除道餘有為]

lam ma gtogs pa ’dus byas rnams |
| zag bcas źes bya ba ste |

mārgasatyaṃ varjjayitvānye saṃskṛtā dharmāḥ sāsravāḥ | kiṃ kāraṇam |

釋曰除道聖諦所餘有為法說名有流何以故

謂除道諦餘有為法所以者何

lam gyi bden pa ma gtogs pa ’dus byas kyi chos gźan rnams ni zag pa daṅ bcas pa dag go | | ci’i phyir źe na |

āsravās teṣu yasmāt samanuśerate || 1.4 ||

偈曰 於中流由隨增眠故

[於彼漏隨增故說名有漏]

kāmaṃ nirodhamārgasatyālambanā apy āsravā upajāyante na tv anuśerate | tatreti na tayoḥ sāsravatvaprasaṅgaḥ | yathātra nānuśerate tat paścād anuśayanirdeśa eva jñāpayiṣyāmaḥ | uktāḥ sāsravāḥ |

釋曰若有如此義諸流緣滅道二諦為境起於中不眠無隨增故是故於中不可立有流為反質難是不眠義後分別惑品中當廣說說有流法已

諸漏於中等隨隨增故緣滅道諦諸漏雖生而不隨增故非有漏不隨增義隨眠品中自當顯說已辯有漏

’gog pa daṅ lam gyi bden pa la dmigs pas kyaṅ zag pa skye bar ni ’dod mod kyi | | de gñis la rgyas par mi ’gyur bas de gñis zag pa daṅ bcas pa ñid du thal ba med do | | ji ltar rgyas par mi ’gyur ba de ni ’og nas phra rgyas bstan pa ñid du bstan par bya’o | | zag pa daṅ bcas pa dag bśad zin to |

anāsravāḥ katame |

何者無流法

無漏云何

| zag pa med pa rnams gaṅ źe na |

anāsravā mārgasatyaṃ trividhaṃ cāpy asaṃskṛtam |

偈曰 無流法聖道及三種無為

謂道聖諦及三無為

katamat trividham |

釋曰何者三無為

何等為三

| rnam gsum gaṅ źe na |

ākāśaṃ dvau nirodhau ca

偈曰 虛空及二滅

虛空二滅

nam mkha’ daṅ ni ’gog pa gñis | | źes bya ba ste |

katamau dvau | pratisaṃkhyānirodho ’pratisaṃkhyānirodhaś ca | ity etad ākāśāditrividham asaṃskṛtaṃ mārgasatyaṃ cānāsravā dharmāḥ | kiṃ kāraṇam |

釋曰何者二滅擇滅非擇滅如此空等三無為及聖道說為無流法何以故

二滅者何擇非擇滅此虛空等三種無為及道聖諦名無漏法所以者何

na hi teṣv āsravā anuśerata iti |

於中諸流不能眠故

諸漏於中不隨增故

de dag la zag pa rgyas par ’gyur ba med pa’i phyir ro |

yad etat trividham asaṃskṛtam uddiṣṭam

略說三無為中何者為空

於略所說三無為中

’dus ma byas rnam pa gsum po bstan pa gaṅ yin pa

tatrākāśam anāvṛtiḥ || 1.5 ||

偈曰 此中空無礙

[此中空無礙]

de la nam mkha’ mi sgrib pa |

anāvaraṇasvabhāvam ākāśaṃ yatra rūpasya gatiḥ ||

釋曰空以無障無礙為性故色於中行

虛空但以無礙為性由無障故色於中行

nam mkha’ ni sgrib pa med pa’i raṅ bźin te gaṅ na
gzugs kyi go yod pa’o |

pratisaṃkhyānirodho yo visaṃyogaḥ

偈曰 擇滅謂永離

擇滅即以離繫為性

| so sor brtags pas ’gog pa gaṅ bral ba’o |

yaḥ sāsravair dharmair visaṃyogaḥ sa pratisaṃkhyānirodhaḥ | duḥkhādīnām āryasatyānāṃ pratisaṃkhyānaṃ pratisaṃkhyā prajñāviśeṣas tena prāpyo nirodhaḥ pratisaṃkhyānirodhaḥ | madhyapadalopāt gorathavat |

釋曰與有流法永相離說名擇滅各數簡擇苦等聖諦名擇即智勝因此所得己利名為擇滅具足應言擇所得滅以略說故但稱擇滅如車與牛相應名為牛車

諸有漏法遠離繫縛證得解脫名為擇滅擇謂簡擇即慧差別各別簡擇四聖諦故擇力所得滅名為擇滅如牛所駕車名曰牛車略去中言故作是說

| gaṅ zag pa daṅ bcas pa’i chos rnams daṅ bral gaṅ de ni so sor brtags pas ’gog pa’o | | sdug bsṅal la sogs pa ’phags pa’i bden pa rnams la so sor rtog pa ni so sor brtags pa ste śes rab kyi bye brag go | | des thob par bya ba’i ’gog pa ni so sor brtags pas ’gog pa’o | | bar gyi tshig mi mṅon par bya ba ste | dper na ba laṅ dag daṅ ldan pa’i śiṅ rta la ba laṅ gi śiṅ rta źes bya ba lta bu’o |

kiṃ punar eka eva sarveṣāṃ sāsravāṇāṃ dharmāṇāṃ pratisaṃkhyānirodhaḥ | nety āha | kiṃ tarhi |

一切有流為一擇滅為不一不一云何

一切有漏法同一擇滅耶不爾云何

pṛthak pṛthak |

偈曰 各各對諸結

隨繫事別

so so so so yin |

yāvanti hi saṃyogadravyāṇi tāvanti visaṃyogadravyāṇi | anyathā hi duḥkhadarśanaheyakleśanirodhasākṣātkaraṇāt sarvakleśanirodhasākṣātkriyā prasajyeta | sati caivaṃ śeṣapratipakṣabhāvanāvaiyarthyaṃ syāt | yat tarhy uktam asabhāgo nirodhaḥ ity asya ko ’rthaḥ | nāsya kaścit sabhāgahetur asti nāsau kasyacid ity ayam asya vākyasyārtho na tu nāsya kaścit sabhāgo ’stīti | uktaḥ pratisaṃkhyānirodhaḥ ||

釋曰如結數量擇滅亦爾若不爾由證見苦所斷惑擇滅則應一時俱證一切惑擇滅若爾修餘對治道則空無果佛經言擇滅無同類此言何義擇滅無同類因亦非他同類因此是經義非無與其同類說擇滅已

謂隨繫事量離繫事亦爾若不爾者於證見苦所斷煩惱滅時應證一切所斷諸煩惱滅若如是者修餘對治則為無用依何義說滅無同類依滅自無同類因義亦不與他故作是說非無同類已說擇滅

ldan pa’i rdzas rnams ji sñed pa bral ba’i rdzas rnams kyaṅ
de sñed do | | de lta ma yin na sdug bsṅal mthoṅ bas spaṅ bar bya ba’i ñon moṅs pa’i ’gog pa mṅon sum du byas pas ñon moṅs pa thams cad ’gog pa mṅon sum du byed par thal bar ’gyur ro | | de lta ma yin na lhag ma’i gñen po bsgom pa don med par ’gyur ro | | ’o na ’gog pa ni ’dra ba ma yin no źes bśad pa ’di’i don ji lta bu yin źe na | tshig de’i don ni ’di ’dra ba’i rgyu gaṅ yaṅ ma yin la | ’di yaṅ gaṅ gi ’dra ba’i rgyu yaṅ ma yin no źes bya’o | | ’di la ’dra ba gaṅ yaṅ med do źes bya ba ni ma yin no | | so sor brtags pas ’gog pa bśad zin to |

utpādātyantavighno ’nyo nirodho ’pratisaṃkhyayā || 1.6 ||

偈曰 恒遮欲生生別有非擇滅

永礙當生得非擇滅

| skye la gtan du bgegs byed pa | ’gog gźan so sor brtags min pas |

anāgatānāṃ dharmāṇām utpādasyātyantavighnabhūto visaṃyogād yo ’nyo nirodhaḥ so ’pratisaṃkhyānirodhaḥ | na hy asau pratisaṃkhyayā labhyate | kiṃ tarhi | pratyayavaikalyāt | yathaikarūpavyāsaktacakṣurmanaso yāni rūpāntarāṇi śabdagandharasaspraṣṭavyāni cātyayante tadālambanaiḥ pañcabhir vijñānakāyair na śakyaṃ punar utpattum | na hi te samarthā atītaṃ viṣayam ālambayitum iti | ataḥ sa teṣām apratisaṃkhyānirodhaḥ pratyayavaikalyāt prāpyate |

釋曰能永遮未來諸法生異於擇滅有別滅說名非擇滅不由簡擇得故云何得因緣不具故譬如有人意識及眼根緣一色塵起是時餘色聲香味觸等悉有即謝五識聚不能緣彼為境界更生何以故五識無有功能緣過去塵為境是故識等有非擇滅由因緣不具故

謂能永礙未來法生得滅異前名非擇滅得不因擇 NoChinese 但由闕緣如眼與意專一色時餘色聲香味觸等謝緣彼境界五識身等住未來世畢竟不生由彼不能緣過去境緣不具故得非擇滅

| chos ma ’oṅs pa rnams skye ba la gtan du bgegs su gyur pa bral ba las gźan pa’i ’gog pa gaṅ yin pa de ni so sor brtags pa ma yin pas ’gog pa ste | ’di so sor brtags pas ’thob pa ni ma yin no | | ’o na ci źe na | rkyen ma tshaṅ ba las thob ste | dper na mig daṅ yid gzugs gcig la yeṅs pa’i gzugs gźan pa rnams daṅ sgra daṅ dri daṅ ro daṅ reg bya gaṅ yin pa dag ni ’das par ’gyur la | de dag la dmigs pa’i rnam par śes pa’i tshogs lṅa po dag ni yaṅ skye bar yaṅ mi nus te | de dag ’das pa’i yul la dmigs pa’i mthu med pa’i phyir ro | | de’i phyir de dag gi so sor brtags pa ma yin pas ’gog pa de ni rkyen mtshaṅ bas ’thob bo |

catuṣkoṭikaṃ cātra bhavati | santi te dharmā yeṣāṃ pratisaṃkhyānirodha eva labhyate | tad yathātītapratyutpannotpattidharmāṇāṃ sāsravāṇām | santi yeṣām apratisaṃkhyānirodha eva | tad yathā ’nutpattidharmāṇām anāsravasaṃskṛtānām | santi te yeṣām ubhayam | tad yathā sāsravāṇām anutpattidharmāṇām | santi yeṣāṃ nobhayam | tad yathātītapratyutpannotpattidharmāṇām anāsravāṇām iti || uktaṃ trividham asaṃskṛtam ||

得依二滅立四句有諸法唯有擇滅謂過去現在定生為法皆是有流有諸法唯有非擇滅謂不生為法無流有為有諸法具有二滅謂有流定不生為法有諸法無有二滅謂過去現在定生為法皆是無流說三無為已

於法得滅應作四句或於諸法唯得擇滅謂諸有漏過現生法或於諸法唯非擇滅謂不生法無漏有為或於諸法俱得二滅謂彼不生諸有漏法或於諸法不得二滅謂諸無漏過現生法如是已說三種無為

| ’dir mu bźir ’gyur te | gaṅ dag gis so sor brtags pas ’gog pha kho na ’thob pa’i chos de dag kyaṅ yod de | | ’di lta ste | zag pa daṅ bcas pa ’das pa daṅ da ltar byuṅ ba daṅ ’byuṅ ba’i chos can rnams kyi lta bu’o | | gaṅ dag gis so sor brtags pa ma yin pas ’gog pa kho na ’thob pa yaṅ yod de | ’di lta ste | zag pa med pa’i ’dus byas mi skye ba’i chos can rnams kyi lta bu’o | | gaṅ dag gis gñi ga ’thob pa yaṅ yod de | ’di lta ste | zag pa daṅ bcas pa mi skye ba’i chos can rnams kyi lta bu’o | | gaṅ dag gis gñi ga mi ’thob pa yaṅ yod de | ’di lta ste | zag pa med pa ’das pa daṅ da ltar byuṅ ba daṅ ’byuṅ ba’i chos can rnams kyi lta bu’o | | ’dus ma byas rnam pa gsum bśad zin to |

yat tūktaṃ saṃskṛtā mārgavarjitāḥ | sāsravā iti katame te saṃskṛtāḥ |

前說有為法除聖道名有流何者是有為

前說除道餘有為法是名有漏何謂有為

| lam ma gtogs pa ’dus byas rnams | | zag bcas źes gaṅ smras pa’i ’dus byas de dag gaṅ źe na |

te punaḥ saṃskṛtā dhārmā rūpādiskandhapañcakam |

偈曰 又諸有為法謂色等五陰

頌曰又諸有為法謂色等五蘊亦世路言依有離有事等

’dus byas chos rnams de dag kyaṅ | | gzugs la sogs pa phuṅ po lṅa |

rūpaskandho vedanāskandhaḥ saṃjñāskandhaḥ saṃskāraskandho vijñānaskandhaś cety ete saṃskrtā dharmāḥ | sametya saṃbhūya pratyayaiḥ kṛtā iti saṃskrtāḥ | na hy ekapratyayajanitaṃ kiṃcid astīti | tajjātīyatvād anāgateṣv avirodho dugdhendhanavat ||

釋曰色陰受陰想陰行陰識陰此五陰攝一切有為已至聚集因緣所作故名有為何以故無有法無緣及一緣所生故是彼種類故於未來無妨譬如獨陀

論曰色等五蘊謂初色蘊乃至識蘊如是五法具攝有為眾緣聚集共所作故無有少法一緣所生是彼類故未來無妨如乳如薪

| gzugs kyi phuṅ po daṅ | tshor ba’i phuṅ po daṅ | ’du śes kyi phuṅ po daṅ | ’du byed kyi phuṅ po daṅ | rnam par śes pa’i phuṅ po
źes bya ba de dag ni ’dus byas kyi chos rnams so | | rkyen rnams ’dus śiṅ phrad nas byas pa dag na ’dus byas rnams te | rkyen gcig gis bskyed pa ni ’ga’ yaṅ med do | | de daṅ rigs mthun pa’i phyir ma ’oṅs pa dag la yaṅ mi ’gal te ’o ma daṅ śiṅ bźin no |

ta evādhvā kathāvastu saniḥsārāḥ savastukāḥ || 1.7 ||

偈曰 說世路言依有離及有類

[亦世路言依有離有事等]

| de dag ñid dus gtam gźi daṅ | | ṅes par ’byuṅ ba gźi daṅ bcas |

ta eva saṃskṛtā gatagacchadgamiṣyadbhāvād adhvānaḥ adyante ’nityatyeti vā | kathā vākyam tasyā vastu nāma | sārthakavastugrahaṇāt tu saṃskṛtaṃ kathāvastūcyate | anyathā hi prakaraṇagrantho virudhyeta | kathāvastūny aṣṭādaśabhir dhatubhiḥ saṃgṛhītāni | niḥsaraṇaṃ niḥsāraḥ sarvasya saṃskṛtasya nirvāṇam | tad eṣām astīti saniḥsārā | sahetukatvāt savastukāḥ | hetuvacanaḥ kila vastuśabda iti vaibhāṣikāḥ | ity ete saṃskṛtadharmaparyāyāḥ |

釋曰是諸有為法有已正當行故名世路復次無常所食故言謂方言是言所應義名言依由執有義言故佛經說有為法名言依若不爾則違分別道理二論彼論云言依入十八界攝永出名離所謂涅槃一切有為涅槃永出離故有為法有離涅槃無離故有為法名有離有因故名有類類以因義毘婆沙師作此說如是等是有為別名

此有為法亦名世路已行正行當行性故或為無常所吞食故或名言依言謂語言此所依者即名俱義如是言依具攝一切有為諸法若不爾者應違品類足論所說彼說言依十八界攝或名有離離謂永離即是涅槃一切有為有彼離故或名有事以有因故事是因義毘婆沙師傳說如此如是等類是有為法差別眾名

| de dag ñid ni ’dus byas gyi chos rnams so | | soṅ ba daṅ ’gro ba daṅ ’gro bar ’gyur ba’i phyir ram | mi rtag pa ñid kyis za ba’i phyir dus rnams so | | gtam ni ṅag go | | de’i gźi ni miṅ ste | don daṅ bcas pa’i gźi smos pa’i phyir na ’dus byas ni gtam gyi gźi źes bya’o | | de lta ma yin na rab tu byed pa las | gtam gyi gźi rnams ni khams bco brgyad kyis bsdus so źes ’byuṅ ba’i gźuṅ daṅ ’gal bar ’gyur ro | | gdon mi za bar ’byuṅ ba ni ṅes par ’byuṅ ba ste | ’dus byas thams cad kyi mya ṅan las ’das pa’o | | de ’di dag la yod pas ṅes par ’byuṅ bcas dag go | | rgyu daṅ bcas pa’i phyir gźi daṅ bcas pa dag ste | bye brag tu smra ba rnams na re gźi źes bya ba’i sgra ni rgyu’i tshig yin lo | de ltar na de dag ni ’dus byas kyi chos kyi rnam graṅs dag yin no |

ta eva punaḥ saṃskṛtā dharmāḥ |

復次是有為法

於此所說有為法中

| yaṅ ’dus byas de dag ñid |

ye sāsravā upādānaskandhās te

偈曰 有流名取陰

頌曰有漏名取蘊亦說為有諍及苦集世間見處三有等

gaṅ dag zag bcas ñer len pa’i | | phuṅ po’aṅ de dag

釋曰此何所顯是有取可說名陰有但陰非取謂無流有為此中以惑為取陰從取生故名取陰譬如草木糠火復次隨逐取故譬如王人復次諸取從彼生故名取陰譬如花樹果樹是有流諸法

論曰此何所立謂立取蘊亦名為蘊或有唯蘊而非取蘊謂無漏行煩惱名取蘊從取生故名取蘊如草糠火或蘊屬取故名取蘊如帝王臣或蘊生取故名取蘊如花果樹此有漏法亦名

’dis ci źig grub par ’gyur źe na | ñe bar len pa’i phuṅ po lṅa gaṅ dag yin pa de dag ni phuṅ po yaṅ yin no | | phuṅ po dag kho na yin la ñe bar len pa’i phuṅ po ma yin pa dag kyaṅ yod de | ’du byed zag pa med pa rnams so | | de la ñe bar len pa dag ni ñon moṅs pa rnams so | | de dag las byuṅ ba’i phyir ñe bar len pa’i phuṅ po dag ste | dper na rtswa daṅ sog ma’i me bźin pa’am | de dag la rag lus pa’i phyir rgyal po’i mi bźin no | | yaṅ na de dag las ñe bar len pa rnams ’byuṅ bas ñe bar len pa’i phuṅ po rnams te | me tog daṅ ’bras bu’i śiṅ ljon pa bźin no | | zag pa daṅ bcas pa’i chos de dag ñid |

saraṇā api |

偈曰 或說有鬥爭

有諍

’thab bcas kyaṅ źes bya’o |

raṇā hi kleśāḥ | ātmapāravyābādhanāt | tadanuśayitatvāt saraṇāḥ | sāsravavat | punaḥ

釋曰諸惑名鬥爭能動諸善法及損害自他故鬥爭所隨眠故故說有鬥爭譬如有流

煩惱名諍觸動善品故損害自他故諍隨增故名為有諍猶如有漏

| ’thab pa ni ñon moṅs pa rnams te | bdag daṅ gźan la gnod pa’i phyir ro | | de dag gis rgyas par byas pa’i phyir ’thab bcas dag ste zag pa daṅ bcas pa bźin no |

duḥkhaṃ samudayo loko dṛṣṭisthānaṃ bhavaś ca te || 1.8 ||

復次偈曰 苦集諦世間 [見處及三有]

[及苦集世間見處三有等]

| sdug bsṅal kun ’byuṅ ’jig rten daṅ | | lta gnas srid pa’aṅ de dag yin |

āryāṇāṃ pratikūlatvād duḥkham | samudety asmād duḥkham iti samudayaḥ | lujyata iti lokaḥ | dṛṣṭir asmiṃs tiṣṭhaty anuśayanād iti dṛṣṭisthānam | bhavatīti bhavaḥ | ity ete sāsravāṇāṃ dharmāṇām anvarthaparyāyāḥ ||

釋曰違聖人意故名苦苦從諸見生故名集破壞故名世間有對治故偈曰見處及三有釋曰諸見依中住由隨順增長故故是見處但有令有故名有如此說有流法如義別名

亦名為苦違聖心故亦名為集能招苦故亦名世間可毀壞故有對治故亦名見處見住其中隨增眠故亦名三有有因有依三有攝故如是等類是有漏法隨義別名

| ’phags pa rnams daṅ mi mthun pa’i phyir sdug bsṅal lo | | ’di las sdug bsṅal kun ’byuṅ bas kun ’byuṅ ba’o | | ’jig pas na ’jig rten no | | ’di la lta bas rgyas par ’gyur ba’i sgo nas gnas pas na lta ba’i gnas so | | ’byuṅ bas na srid pa ste | de ltar na ’di dag ni zag pa daṅ bcas pa’i chos rnams kyi rnam graṅs don daṅ mthun pa dag go |

pañca rūpādayaḥ skandhā ity uktam | tatra

已前已說色等五陰

如上所言色等五蘊名有為法

| gzugs la sogs pa phuṅ po lṅa | | źes smras pa

rūpaṃ pañcendriyāṇy arthāḥ pañcāvijñaptir eva ca |

此中偈曰 色陰謂五根五塵及無教

色蘊者何頌曰色者唯五根五境及無表

de la | gzugs ni dbaṅ po lṅa daṅ don | | lṅa daṅ rnam rig byed min ñid |

pañcendriyāṇi cakṣuḥśrotraghrāṇajihvākāyendriyāṇi | pañcārthās teṣām eva cakṣurādīnām indriyāṇāṃ yathāsvaṃ ye pañca viṣayāḥ rūpaśabdagandharasaspraṣṭavyākhyāḥ | avijñaptiś ceti | etāvān rūpaskandhaḥ tatra ya ete pañca rūpādayo ’rthā uktāḥ |

釋曰五根謂眼耳鼻舌身五塵是眼等五根境謂色聲香味觸及無教如此量名色陰此中是前說色等五塵

論曰言五根者所謂眼耳鼻舌身根言五境者即是眼等五根境界所謂色聲香味所觸及無表者謂無表色唯依此量立色蘊名此中先應說五根相

tadvijñānāśrayā rūpaprasādāś cakṣurādayaḥ || 1.9 ||

偈曰 此識依淨色說名眼等根

頌曰彼識依淨色名眼等五根

de dag rnams kyi rnam śes rten | | mig la sogs gzugs daṅ ba rnams |

rūpaśabdagandharasaspraṣṭavyavijñānānām āśrayabhūtā ye pañca rūpātmakāḥ prasādās te yathā kramaṃ cakṣuḥśrotraghrāṇajihvākāyā veditavyāḥ | yathoktaṃ bhagavatā cakṣur bhikṣo ādhyātmikam āyatanaṃ catvāri mahābhutāny upādāya iti vistaraḥ | yāny etāni cakṣurādīny uktāni tadvijñānāśrayā rūpaprasādāś cakṣurādayaḥ | cakṣurvijñānādyāśrayā ity arthaḥ | evaṃ kṛtvā prakaraṇagraṇtho ’py anuvṛtto bhavati |

釋曰色聲香味觸識所依止五種淨色類次第應知是眼耳鼻舌身根如佛世尊言比丘眼是內入合四大成是淨色性類如此廣說復次前已說眼等五根此識依淨色說名眼等根眼根等識依止其義如此若立此義則順分別道理論彼論云

論曰彼謂前說色等五境識即色聲香味觸識彼識所依五種淨色如其次第應知即是眼等五根如世尊說苾芻當知眼謂內處四大所造淨色為性如是廣說或復彼者謂前所說眼等五根識即眼耳鼻舌身識彼識所依五種淨色名眼等根是眼等識所依止義如是便順品類足論如彼論說

cakṣuḥ katamat | cakṣurvijñānāśrayo rūpaprasāda iti vistaraḥ | nirddiṣṭāni pañcendriyāṇi | arthāḥ pañcā nirddeśyāḥ | tatra tāvat

何者為眼根謂眼識依止清淨色說五根已次應說五塵

云何眼根眼識所依淨色為性如是廣說已說五根次說五境

| mig gi dbaṅ po gaṅ źe na | mig gi rnam par śes pa’i rten gzugs daṅ ba’o źes rgyas par ’byuṅ ba’i gźuṅ daṅ yaṅ mthun par ’gyur ro | | dbaṅ po lṅa dag bśad zin to | | don lṅa bśad par bya ste |

rūpaṃ dvidhā

此中偈曰色二

頌曰色二或二十聲唯有八種味六香四種觸十一為性

de la re źig | gzugs rnam gñis daṅ |

varṇaḥ saṃsthānaṃ ca | tatra varṇaś caturvidho nīlādiḥ | tadbhedā anye | saṃsthānam aṣṭavidhaṃ dīrghādi visātāntam |

釋曰一顯色二形色顯色有四種謂青黃赤白餘色是此四色未異形色有八種謂長等耶對是

論曰言色二者一顯二形顯色有四青黃赤白餘顯是此四色差別形色有八謂長為初不正為後或二十者

tad eva rūpāyatanaṃ punar ucyate |

重說色入偈曰

即此色處復說

| yaṅ gzugs kyi skye mched de ñid |

viṃśatidhā

或二十

二十

rnam pa ñi śu źes bya ste |

tad yathā nīlaṃ pītaṃ lohitam avadātaṃ dīrghaṃ hrasvaṃ vṛttaṃ parimaṇḍalaṃ unnatam avanataṃ sātaṃ visātaṃ abhraṃ dhūmo rajo mahikā cchāyā ātapaḥ ālokaḥ andhakāram iti | kecin nabhaś caikavarṇam iti ekaviṃśatiṃ saṃpaṭhanti | tatra sātaṃ samasthānam | visātaṃ viṣamasthānam | mahikā nīhāraḥ | ātapaḥ sūryaprabhā | ālokaś candratārakāgnyoṣadhimaṇīnāṃ prabhā chāyā yatra rūpāṇāṃ darśanam | viparyayād andhakāram | śeṣaṃ sugamatvān na vipañcitam | asti rūpāyatanaṃ varṇato vidyate na saṃsthānataḥ | nīlapītalohitāvadātacchāyātapālokāndhakārākhyam | asti saṃsthānato na varṇataḥ | dīrghādīnāṃ pradeśaḥ kāyavijñaptisvabhāvaḥ | asty ubhayathā | pariśiṣṭaṃ rūpāyatanam | ātapālokau_eva varṇato vidyeta ity apare | dṛśyate hi nīlādīnāṃ dīrghādipariccheda iti | kathaṃ punar ekaṃ dravyam ubhayathā vidyate | asty ubhayasya tatra prajñānāt | jñānārtho hy eṣa vidir na sattārthaḥ | kāyavijñaptāv api tarhi prasaṅgaḥ | uktam rūpāyatanam ||

釋曰謂青黃赤白長短方圓高下正邪雲煙塵霧影光明闇有餘師說空為一色故有二十一色此中形平等為正不平等名邪地氣名霧日焰名光月星火藥寶珠電焰名明於中若色顯現名影翻此名闇餘色易解故今不釋有色入有顯無形謂青黃赤白影光明闇有色入有形無顯謂有長等一分即有教身業為相有色入有顯有形謂所餘諸色有餘師說有色入無形無顯謂無教色有餘師說唯光及明有顯無形何以故恒見青等諸色有長等差別云何一物二知所緣此二色於一塵中現故是義不然於有教身業則成反質難故說色入已

謂青黃赤白長短方圓高下正不正雲煙塵霧影光明闇有餘師說空一顯色第二十一此中正者謂形平等形不平等名為不正地水氣騰說之為霧日焰名光月星火藥寶珠電等諸焰名明障光明生於中餘色可見名影翻此為闇餘色易了故今不釋或有色處有顯無形謂青黃赤白影光明闇或有色處有形無顯謂長等一分身表業性或有色處有顯有形謂所餘色有餘師說唯光明色有顯無形現見世間青等色處有長等故如何一事具有顯形由於此中俱可知故此中有者是有智義非有境義若爾身表中亦應有顯智已說色處

śabdas tv aṣṭavidhaḥ

偈曰 聲塵有八種

當說聲處聲唯八種

| sgra ni rnam pa brgyad yod de |

upāttānupāttamahābhūtahetukaḥ sattvāsattvākhyaś ceti caturvidhaḥ | sa punar manojñāmanojñabhedād aṣṭavidho bhavati | tatropāttamahābhūtahetuko yathā hastavācchabdaḥ | anupāttamahābhūtahetuko yathā vāyuvanaspatinadīśabdaḥ | sattvākhyo vāgvijñaptiśabdaḥ | asattvākhyo ’nyaḥ | upāttānupāttamahābhūtahetuko ’py asti śabda ity apare | tad yathā hastamṛdaṅgasaṃyogaja iti | sa tu yathaiko varṇaparamāṇur na bhūtacatuṣkadvayam upādāyeṣyate tathā naivaiṣṭavya iti | uktaḥ śabdaḥ |

釋曰有執依非執依四大為因有眾生名非眾生名是名四聲此聲由可愛非可愛差別故成八種此中有執依為因者謂言手等聲非執依為因者謂風樹浪等聲有眾生名者謂有義言聲異此為非眾生名有餘師說有別聲有執依非執依四大為因謂手鼓合生譬如一顯色鄰虛不許依二四大生此聲亦應爾說聲已

謂有執受或無執受大種為因及有情名非有情名差別為四此復可意及不可意差別成八執受大種為因聲者謂言手等所發音聲風林河等所發音聲名無執受大種為因有情名聲謂語表業餘聲則是非有情名有說有聲通有執受及無執受大種為因如手鼓等合所生聲如不許一顯色極微二四大造聲亦應爾已說聲處

| zin pa daṅ ma zin pa’i ’byuṅ ba chen po’i rgyu las byuṅ ba sems can daṅ | sems can ma yin par ston pa ste rnam pa bźi’o | | de yaṅ yid du ’oṅ ba daṅ yid du mi ’oṅ ba’i bye brag gis rnam pa brgyad du ’gyur ro | | de la zin pa’i ’byuṅ ba chen po’i rgyu las byuṅ ba ni ’di lta ste | lag pa daṅ ṅag gi sgra lta bu’o | | ma zin pa’i ’byuṅ ba chen po’i rgyu las byuṅ ba ni ’di lta ste | rluṅ daṅ | nags tshal daṅ | chu’i sgra lta bu’o | | sems can du ston pa ni ṅag gi rnam par rig byed kyi sgra’o | | gźan ni sems can du ston pa ma yin pa’o | | gźan dag na re zin pa daṅ | ma zin pa’i ’byuṅ ba chen po’i rgyu las byuṅ ba’i sgra yaṅ yod de | dper na lag pa daṅ rdza rṅa phrad pa las skyes pa lta bu’o źes zer te | de ni ’di ltar kha dog gi rdul phra rab gcig las byuṅ ba bźi tshan gñis rgyur byas par mi ’dod pa de bźin du mi ’dod par bya’o | | sgra bśad zin to |

rasaḥ |
ṣoḍhā |

偈曰味六

當說味處味有六種

| ro ni rnam pa drug |

madhurāmlalavaṇakaṭukatiktakaṣāyabhedāt |

釋曰謂甜酢鹹辛苦淡差別故

甘醋鹹辛苦淡別故已說味處

caturvidho gandhaḥ

偈曰 香有四

當說香處香有四種

| dri rnam bźi |

sugandhadurgandhayoḥ samaviṣamagandhatvāt | trividhas tu śāstre | sugandho durgandhaḥ samagandha iti |

釋曰謂香臭平等不平等差別故阿毘達磨中說香有三種謂香臭平等

好香惡香等不等香有差別故本論中說香有三種好香惡香及平等香已說香處

spṛśyam ekādaśātmakam || 1.10 ||

偈曰 觸塵十一種

[觸十一為性]

| reg bya bcu gcig bdag ñid do |

釋曰觸有十一種應知謂四大滑澀重輕冷飢渴此中四大後當說柔軟名滑麤燥為澀可稱名重翻此為輕熱愛為冷食愛為飢飲愛為渴於因立果名故說如此

當說觸處觸有十一謂四大種滑性澀性重性輕性及冷飢渴此中大種後當廣說柔軟名滑麤強為澀可稱名重翻此為輕煖欲名冷食欲名飢飲欲名渴此三於因立果名故作如是說如有頌言

buddhāṇāṃ sukha utpādaḥ sukhā dharmasya deśanā |
sukhā saṃghasya sāmagrī samagrāṇāṃ tapaḥ sukham || iti |

如佛伽陀中說諸佛生現樂說正法亦樂大眾和合樂聚集出家樂

諸佛出現樂演說正法樂僧眾和合樂同修勇進樂

於色界中無飢渴觸有所餘諸觸於中彼衣若不可各稱四大聚集所造故亦可得稱於彼無能損冷觸有能益冷觸他說如此

於色界中無飢渴觸有所餘觸彼界衣服別不可稱聚則可稱冷煖於彼雖無能損而有能益傳說如此

| de la gzugs kyi khams na ni bkres pa daṅ skom pa med do | | lhag ma ni yod do | | gal te de ni gos re re nas mi ’jal yaṅ bsags pa dag ni ’jal lo | | gnod par byed pa’i graṅ ba med kyi phan par byed pa ni yod do lo |

yad etad bahuvidhaṃ rūpam uktaṃ tatra kadācid ekena dravyeṇa cakṣurvijñānam utpadyate yadā tatprakāravyavacchedo bhavati | kadācid bahubhir yadā na vyavacchedaḥ | tad yathā senāvyūham anekavarṇasaṃsthānaṃ maṇisamūhaṃ ca dūrāt paśyataḥ | evaṃ śrotrādivijñānaṃ veditavyam | kāyavijñānaṃ tu paraṃ pañcabhiḥ spraṣṭavyair utpadyata ity eke | caturbhir mahābhūtair ekena ca ślakṣṇatvādineti | sarvair ekadāśabhir ity apare | nanu caivaṃ samastālambanatvāt sāmānyaviṣayāḥ pañca vijñānakāyāḥ prāpnuvanti na svalakṣaṇaviṣayāḥ | āyatanasvalakṣaṇaṃ praty ete svalakṣaṇaviṣayā iṣyante na dravyasvalakṣaṇam pratīty adoṣaḥ |

前已說色有多種此中有時由一物眼識得生若是時中分別一類有時由多物眼識得生若是時中無所分別譬如軍眾有無量顯形色及遠見眾寶應知耳等識亦爾身識若極多由五觸生謂四大觸諸觸中滑等隨一有師作如此執復有餘師說具足十一觸生身識若爾則總緣塵通境為塵五識應成不但緣別境五識對入別相為境故許彼以別相為境非對物別相斯有何失

此中已說多種色處有時眼識緣一事生謂於爾時各別了別有時眼識緣多事生謂於爾時不別了別如遠觀察軍眾山林無量顯形珠寶聚等應知耳等諸識亦爾有餘師說身識極多緣五觸起謂四大種滑等隨一有說極多總緣一切十一觸起若爾五識總緣境故應五識身取共相境非自相境約處自相許五識身取自相境非事自相斯有何失

| gaṅ ’di gzugs rnam pa maṅ po bśad pa de la res ’ga’ ni rdzas gcig gis mig gi rnam par śes pa skyed de | gaṅ gi tshe de’i rnam pa bye brag tu gcod par ’gyur ba na’o | | res ‘ga’ ni maṅ pos te | gaṅ gi tshe bye brag tu mi gcod pa na ste dper na thag riṅ po nas dmag bśams pa ’am | nor bu’i tshogs kyi kha dog daṅ dbyibs du ma la lta ba lta bu’o | | rna ba la sogs pa’i rnam par śes pa yaṅ de bźin du rig par bya’o | | lus kyi rnam par śes pa ni kha cig na re śin tu maṅ na ’byuṅ ba chen po bźi dag daṅ | ’jam pa ñid la sogs pa gcig daṅ reg bya lṅas skyed do źes zer ro | | gźan dag na re bcu gcig po thams cad kyis kyaṅ skyed do źes zer ro | | de lta na spyi la dmigs pa’i phyir rnam par śes pa’i tshogs lṅa po dag spyi’i yul can du ’gyur gyi | raṅ gi mtshan ñid kyi yul can ma yin pa ma yin nam źe na | ’di dag ni skye mched kyi raṅ gi mtshan ñid kyi yul can du ’dod kyi | rdzas kyi raṅ gi mtshan ñid kyi ni ma yin pas ñes pa med do |

應思此義身舌二根一時塵至何識先生隨強塵先發識若平等塵至舌識先生食欲所引相續故如此説五根五塵及如取塵已。

今應思擇身舌二根兩境俱至何識先起隨境強(3a13)盛彼識先生境若均平舌識先起食飮引身令相續故。已説根境及取境相。

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