Bibliotheca Polyglotta

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釋論中分別世間品第三

分別世品第三之一

oṃ namo buddhāya |

idam idānīṃ vaktavyam | kāmarūpārūpyanaiyamyena cittādīnāṃ kṛto nirdeśaḥ | tatra katame te kāmarūpārūpyadhātava ity ucyate

今當説此義。由決定欲界色界無色界故。已分別心等諸法。此中何法名欲界色界無色界。爲答此問故。偈曰。

已依三界分別心等。今次應説。三界是何。各於其中處別有幾。頌曰。

(2) da ni ’dod pa daṅ gzugs daṅ gzugs med pa’i khams kyi ṅes pa ñid kyi sems la sogs pa bstan pa byas pa de la | ’dod pa daṅ gzugs daṅ gzugs med pa’i khams de dag gaṅ yin pa brjod par bya ste |

narakapretatiryañco manuṣyāḥ ṣaḍ divaukasaḥ |
kāmadhātuḥ

地獄鬼畜生。人道及六天。
名欲界。

地獄傍生鬼　人及六欲天
名欲界二十　由地獄洲異
此上十七處　名色界於中
三靜慮各三　第四靜慮八
無色界無處　由生有四種
依同分及命　令心等相續

de’i phyir |
dmyal ba yi dags dud ’gro daṅ || mi rnams daṅ ni (3) lha drug dag ||
’dod pa’i khams yin ||
źes bya ba ’di smos te |

catasro gatayaḥ | ṣaṭ ca devanikāyās tadyathā cāturmahārājakāyikās trāyastriṃśā yāmās tuṣitā nirmāṇaratayaḥ paranirmitavaśavarttinaś cety eṣa kāmadhātuḥ saha bhājanalokena | sa eṣa kati sthānānīty āha

釋曰。四道及六天聚。六天者。一四天王天。二三十三天。三唱樂天。四善知足天。五化樂天。六他化自在天。是名欲界及器世界。此欲界復有幾處。

論曰。地獄等四及六欲天并器世間。是名欲界。六欲天者。一四大王衆天。二三十三天。三夜摩天。四覩史多天。五樂變化天。六他化自在天。如是欲界處別有幾。

’gro ba bźi daṅ | lha’i ris drug po ’di lta ste | rgyal chen bźi po rnams daṅ | sum cu rtsa gsum pa rnams daṅ | ’thab bral ba rnams daṅ | dga’ ldan pa rnams daṅ | ’phrul dga’ ba rnams daṅ | gźan (4) ’phrul dbaṅ byed pa rnams te | de ltar na de dag snod kyi ’jig rten daṅ bcas pa ni ’dod pa’i khams yin no || de la gnas du źig yod ce na |

sa narakadvīpabhedena viṃśatiḥ || 3.1 ||

偈曰。二十。由地獄洲異。

地獄洲異故成二十。

dmyal ba daṅ | gliṅ dbye ba las de ñi śu źes bya ba smos te |

sthānānīti vākyaśeṣaḥ saṃbadhyate | aṣṭau mahānarakāḥ | saṃjīvaḥ kālasūtraḥ saṃghāto rauravo mahārauravas tapanaḥ pratāpano ’vīciś ceti | catvāro dvīpāḥ | jambūdvīpaḥ pūrvavideho ’varagodānīyaḥ uttarakuruś ca | ṣaṭ cānantaroktā devanikāyāḥ tiryañcaḥ pretāś ca viṃśatiḥ sthānāni | kāmadhātuḥ paranirmitavaśavartibhyo yāvad avīciḥ sabhājanagrahaṇena tu yāvad vāyumaṇḍalam | etasmāc ca kāmadhātoḥ

釋曰。云何十四成二十。大地獄有八。一更生。二黒繩。三衆磕。四叫喚。五大叫喚。六燒然。七大燒然。八無間。是名地獄異。洲有四。一剡浮洲。二東勝身。三西牛貨。四北勝生。是名洲異。前説有六天。合數欲界成二十處。若約衆生世。從他化自在天乃至無間地獄。若兼取器世界乃至風輪。從此欲界。

八大地獄名地獄異。一等活地獄。二黒繩地獄。三衆合地獄。四號叫地獄。五大叫地獄。六炎熱地獄。七大熱地獄。八無間地獄。言洲異者。謂四大洲。一南贍部洲。二東勝身洲。三西牛貨洲。四北倶盧洲。如是十二并六欲天傍生餓鬼處成二十。若有情界從自在天至無間獄。若器世界乃至風輪皆欲界攝。此欲界

gnas rnams źes bya ba’i tshig gi lhag ma daṅ sbyar ro || dmyal ba (5) chen po brgyad yod de | yaṅ sos daṅ | thig nag daṅ | bsdus ’joms daṅ | ṅu ’bod daṅ | ṅu ’bod chen po daṅ | tsha ba daṅ | rab tu tsha ba daṅ | mnar med pa daṅ | gliṅ bźi ste | ’dzam bu’i gliṅ daṅ | śar gyi lus ’phags gliṅ daṅ | nub kyi ba laṅ spyod daṅ | byaṅ gi (6) sgra mi sñan daṅ | bśad ma thag pa’i lha’i ris drug daṅ | yi dvags rnams daṅ | dud ’gro ste | de ltar na gźan ’phrul dbaṅ byed pa dag nas mnar med pa’i bar gyi gnas ñi śu po de dag ni ’dod pa’i khams yin no || snod daṅ bcas par bzuṅ na ni rluṅ gi dkyil ’khor gyi (7) bar yin no || ’dod pa’i khams ’di’i |

ūrdhvaṃ saptadaśasthāno rūpadhātuḥ

偈曰。向上十七處。名色界。

上處有十七。器及有情總名色界。

goṅ ma’i gnas dag bcu bdun ni || gzugs khams yin |

katham ity āha

釋曰。云何

ji lta źe na |

pṛthak pṛthak
dhyānaṃ tribhūmikaṃ tatra

偈曰。各各定三地。

謂三靜慮處各有三。

der so so’i | bsam gtan sa ni gsum pa yin || źes bya ba smos te |

prathamadvitīyatṛtīyadhyānāni pratyekaṃ tribhūmikāni |

釋曰。此中初定二定三定。各各有三地。

第一靜慮處有三者。

bsam gtan daṅ po daṅ | gñis pa daṅ | gsum pa dag na re re źiṅ sa gsum pa (109a1) dag yin no ||

caturthaṃ tv aṣṭabhūmikam || 3.2 ||

偈曰。於中四定有八地。

See the previous verse [40c28]

bźi ba sa ni brgyad pa yin ||

tatra prathamadhyānaṃ brahmakāyikā brahmapurohitāḥ mahābrahmāṇaḥ | dvitīyaṃ parīttābhā apramāṇābhā ābhāsvarāḥ | tṛtīyaṃ parīttaśubhā apramāṇaśubhāḥ śubhakṛtsnāḥ | caturtham anabhrakāḥ puṇyaprasavāḥ bṛhatphalā abṛhā atapāḥ sudṛśāḥ sudarśanā akaniṣṭhā ity etāni saptadaśa sthānāni rūpadhātuḥ ¹ saha tannivāsibhiḥ sattvaiḥ | ṣoḍaśeti kāśmīrāḥ | brahmapurohiteṣv eva kila sthānam utkṛṣṭataraṃ mahābrahmaṇaḥ parigaṇa ivābhinirvṛttam ekanāyakaṃ na tu bhūmyantaram iti |

1. Pradhan places daṇḍa here, not at the end of this sentence

釋曰。此中(13)初定三地者。一梵衆。二梵先行。三大梵。二(198b14)定三地者。一小光。二無量光。三遍光。三定(15)三地者。一小淨。二無量淨。三遍淨。四定八(16)地者。一無雲。二福生。三廣果。又一無大求。(17)二無熱。三善現。四善見。五無下。如此十七(18)處名色界。及於中住衆生。罽賓國師説。但有(19)十六。何以故。於梵先行處有處。高廣最勝。(20)如別層起。唯有一主名大梵處。非有別地。

第四靜慮處獨有八。第一靜慮處有三者。(16)一梵衆天。二梵輔天。三大梵天。第二靜(17)慮處有三者。一少光天。二無量光天。三(18)極光淨天。第三靜慮處有三者。一少淨天。(19)二無量淨天。三遍淨天。第四靜慮處有八(20)者。一無雲天。二福生天。三廣果天。四無(21)煩天。五無熱天。六善現天。七善見天。八(22)色究竟天。迦濕彌羅國諸大論師皆言。色(23)界處但有十六。彼謂。即於梵輔天處有高(24)臺閣。名大梵天。一主所居非有別地。如(25)尊處座四衆圍繞。

de la bsam gtan daṅ po ni tshaṅs ris rnams daṅ | tshaṅs pa’i mdun na ’don rnams daṅ | tshaṅs chen rnams so || gñis pa ni ’od chuṅ rnams daṅ | tshad med ’od rnams daṅ | ’od gsal rnams so || gsum pa ni (2) dge chuṅ rnams daṅ | tshad med dge rnams daṅ | dge rgyas rnams so || bźi pa ni sprin med rnams daṅ | bsod nams skyes rnams daṅ | ’bras bu che ba rnams daṅ | mi che ba rnams daṅ | mi gduṅ ba rnams daṅ | gya nom snaṅ ba rnams daṅ | śin tu mthoṅ ba rnams daṅ (3) ’og min rnams te | de ltar na gnas bcu bdun po ’di dag den gnas pa’i sems can rnams daṅ bcas pa ni gzugs kyi khams yin no || kha che ba rnams na re bcu drug yin no źes zer ro || tshaṅs pa’i mdun na ’don kho na dag na tshaṅs pa chen po’i gnas ches mchog tu gyur (4) pa gtso bo gcig pa can cig spags pa bźin du mṅon par grub kyi sa gźan ni med do źes grag go ||

ārūpyadhātur asthānaḥ

(21)偈曰。無色界無處。

See the previous verse [40c29]

gzugs med khams na gnas med do ||

na hy arūpiṇāṃ dharmānāṃ sthānam asti | atītānāgatāvijñaptyarūpiṇo hi dharmā adeśasthā iti niyamaḥ | sa tu

釋曰。云何無處。無色法(22)無有處。何以故。過去未來有教等無色法。不(23)住於處。此義決定。

無色界中都無有處。以(26)無色法無有方所。過去未來無表無色不(27)住方所。理決然故。

chos gzugs can ma yin pa rnams la ni gnas med de | ’das pa daṅ | ma ’oṅs pa daṅ | rnam par rig byed ma yin pa (5) daṅ | chos gzugs can ma yin pa rnams ni yul na mi gnas źes bya bar ṅes pa yin no || de yaṅ |

upapattyā caturvidhaḥ |

偈曰。由生有四種。

See the previous verse [40c29]

skye ba las ni rnam pa bźi ||

upapattibhedena caturvidha ārūpyadhātuḥ | yaduta ākāśānantyāyatanaṃ vijñānānantyāyatanam ākiñcanyāyatanaṃ naivasaṃjñānāsaṃjñāyatanam iti | na tv eṣāṃ deśakṛtam auttarādharyaṃ bhidyate | yatraiva hi deśe tatsamāpattilābhinaś cyavante tatraivopapadyante iti | punaś ca tasmāc cyavamānānāṃ tatraivāntarābhavo ’bhinirvarttate |

釋曰。(24)若無處云何有異。由生差別故。無色界成立(25)四種。一空無邊入。二識無邊入。三無有無邊(26)入四非想非非想入。此四不由處立爲高下(27)差別。何以故。是處得無色定人死墮。即於此(28)中生。復從此後死墮。於此處中陰即起。

但異熟生差別有四。一(28)空無邊處。二識無邊處。三無所有處。四(29)非想非非想處。如是四種名無色界。此四(41b1)非由處有上下。但由生故勝劣有殊。復如(2)何知彼無方處。謂於是處得彼定者。命終(3)即於是處生故。復從彼沒生欲色時。即於(4)是處中有起故。

gzugs med pa’i khams skye ba’i bye brag gis ni rnam pa bźi ste | ’di lta ste | nam mkha’ mtha’ yas skye mched daṅ | rnam śes mtha’ (6) yas skye mched daṅ | ci yaṅ med pa’i skye mched daṅ | ’du śes med ’du śes med min gyi skye mched do || de dag la yul gyis byas pa’i bla ’og ni med do || tiṅ ṅe ’dzin thob pa rnams yul gaṅ du ’chi ’pho ba de ñid du skye la | yaṅ de nas ’chi ’pho ba rnams kyi srid pa (7) bar ma yaṅ de ñid du ’grub bo ||

yathā rūpiṇāṃ sattvānāṃ rūpaṃ niśritya pravarttate cittasaṃtatir evam ārūpyeṣu kiṃ niśritya pravrttate |

如有(29)色衆生依色色相續生。於無色界何所依相(198c1)續得生。

如有色界一切有情要依色(5)身心等相續。於無色界受生有情。以何爲(6)依心等相續。

ji ltar sems can gzugs can rnams kyi sems kyi rgyud gzugs la brten nas ’jug pa de ltar gzugs med pa dag na ci la brten nas ’jug ce na |

nikāyaṃ jīvitaṃ cātra niśritā cittasantatiḥ || 3.3 ||

偈曰。聚同分及命。依此心相續。

See the previous verse [41a01]

der ni ris daṅ srog la yaṅ || sems kyi rgyud ni brten pa yin ||

nikāyasabhāgaṃ jīvitendriyaṃ ca niśrityety ābhidhārmikāḥ | rupiṇām api tarhi sattvānāṃ kimartha na tad eva dvayaṃ niśritya pravarttate cittasantatiḥ | durbalatvāt | tasyāḥ kena balavattvam | samāpattiviśeṣajatvāt | sā hi samāpattir vibhūtarūpasaṃjñā | tata eva tarhi balavattvāt pravarttiṣyate kim punar niśrayeṇa | idaṃ cāpi vaktavyam | yathā rūpiṇāṃ sattvānāṃ rūpaṃ niśritya pravarttate nikāyasabhāgo jīvitendriyaṃ ca evam arūpiṇāṃ sattvānāṃ kiṃ niśritya pravarttate | tad eva dvayam anyo ’nyam | rūpiṇām api tarhi kimarthaṃ na tad eva dvayam anyonyam² | durbalatvāt tayoḥ | tatredānīṃ kena balavattvām | samāpattiviśeṣajatvāt | tad etac cittasantatau samānaṃ cittacaitteṣu vā | tasmān nāsty arūpiṇāṃ sattvānāṃ cittasantater anyonyam niśraya iti sautrāntikāḥ | api tu yasyāś cittasantater ākṣepahetur avītatṛṣṇo rūpe tasyāḥ saha rūpeṇa saṃbhavād rūpaṃ niśritya pravṛttir yasyās tu hetur vītatṛṣṇo rūpe tasyā anapekṣya rūpaṃ pravṛttiḥ | hetos tadvimukhatvād iti |

2. sic P, but cf. previous anyo ’nyam

釋(2)曰。衆生聚同分及命根。依此二彼心相續生。(3)阿毘達磨師説如此。若爾有色衆生。云何不(4)依此二心相續生。此力弱故。彼力云何強。從(5)定差別生故。何以故。此定能伏滅色想。若(6)爾由定力最強。依定心相續起。何用立別依。(7)此義應説。如有色衆生。依色聚同分及壽命(8)得生。無色衆生依何法此二法得相續生。此(9)二互相依。若爾有色衆生。此二何故不自相(10)依生。由二力弱故。若爾於無色二法云何力(11)強。從定差別生故。此二如前。與心相續應(12)同。或同心及心法。是故無色衆生心相續。無(13)別依止。經部師説如此。復次先所生能引心(14)相續。因於色未離愛欲。此心相續。必與色共(15)起。是故此相續依色得生起。是先所生能引(16)無色心相續。因於色無復愛欲故。心相續不(17)觀色生。以棄背色故。

對法諸師説。彼心等依衆同分(7)及與命根而得相續。若爾有色有情心等何(8)不但依此二相續。有色界生此二劣故。無(9)色此二因何故強。彼界二從勝定生故。由(10)彼等至能伏色想。若爾於彼心等相續。但(11)依勝定何用別依。又今應説。如有色界受(12)生有情同分命根依色而轉。無色此二以何(13)爲依。此二更互相依而轉。有色此二何不相(14)依。有色界生此二劣故。無色此二因何故強。 (15)彼界此二種從勝定生故。前説彼定能伏色(16)想。是則還同心相續難。或心心所唯互相依(17)故。經部師説。無色界心等相續無別有依。 (18)謂若有因未離色愛引起心等。所引心等(19)與色倶生。依色而轉。若因於色已得離愛。(20)厭背色故。所引心等非色倶生不依色轉。

chos mṅon (109b1) pa pa rnams na re ris mthun pa daṅ | srog gi dbaṅ po la brten nas so źes zer ro || ’o na ci’i phyir sems can gzugs can rnams kyi sems kyi rgyun yaṅ de gñis kho na la brten nas ’jug par mi ’gyur | stobs chuṅ ba’i phyir ro || de na ci’i phyir stobs daṅ ldan pa ñid (2) yin | sñoms par ’jug pa’i khyad par las skyes pa’i phyir te | sñoms par ’jug pa de ni gzugs daṅ bral ba’i ’du śes can yin no || ’o na ni stobs daṅ ldan pa’i phyir de kho nas ’jug par ’gyur gyi rten gyis ci źig bya | ji ltar sems can gzugs can rnams kyi (3) ris mthun pa daṅ | srog gi dbaṅ po gzugs la brten nas ’jug pa de ltar sems can gzugs can ma yin pa rnams kyi ci la brten nas ’jug pa ’di yaṅ brjod par bya’o || de gñis phan tshun du’o || ’o na ni gzugs can rnams kyi yaṅ de gñis kho na phan tshun du ci’i (4) phyir mi brten | de gñis stobs chuṅ ba’i phyir ro || de ni ci’i phyir stobs daṅ ldan pa ñid yin | sñoms par ’jug pa’i khyad par las skyes pa’i phyir ro || mdo sde pa rnams na re de ni sems kyi rgyud dam | sems kyaṅ sems las byuṅ ba dag la yaṅ mtshuṅs te de lta bas na (5) sems can gzugs can ma yin pa rnams kyi sems kyi rten gźan ni med do źes zer ro || gźan yaṅ sems kyi rgyun gaṅ gi ’phen pa’i rgyu gzugs la sred pa daṅ ma bral ba de ni gzugs daṅ lhan cig ’byuṅ ba’i phyir | gzugs la brten nas ’jug go || gaṅ gi rgyu gzugs la (6) sred pa daṅ bral ba de ni gzugs la mi ltos par ’jug ste | rgyu de la rgyab kyis phyogs pa’i phyir ro ||

3. Pradhan ...bālaka... 4. Read dharati or dhārayati? Cf. the translations all pointing in this direction.

云何説此三。爲欲界色(18)界無色界。界以持爲義能持自相故。或性爲(19)義如前。此界與欲相應故名欲界。與色相應(20)故名色界。除相應言。譬如金剛耳璫及彌(21)梨遮飮。於此界中色非有故。不可顯現故。不(22)可變壞故。是故名無色界。復次此界是欲界(23)家。界能持欲故。餘二界應知亦爾。何法名(24)欲。若略説與段食相應欲。與婬相應欲。故於(25)中名欲。

(21)何故名爲欲等三界。能持自相故名爲界。(22)或種族義如前已釋。欲所屬界説名欲界。色(23)所屬界説名色界。略去中言故作是説。如(24)胡椒飮如金剛環。於彼界中色非有故名(25)爲無色。所言色者。是變礙義。或示現義。彼(26)體非色立無色名。非彼但用色無爲體。無(27)色所屬界説名無色界。略去中言喩如前(28)説。又欲之界名爲欲界。此界力能任持欲(29)故。色無色界應知亦然。此中欲言爲説何(41c1)法略説段食婬所引貪。

yaṅ ci’i phyir ’di dag ’dod pa daṅ gzugs daṅ gzugs med pa’i khams rnams źes bya źe na | raṅ gi mtshan ñid ’dzin pa’i phyir na khams so || ’dod pa daṅ ldan pa’i (7) khams ni ’dod pa’i khams so || gzugs daṅ ldan pa’i khams ni gzugs kyi khams so || bar gyi tshig mi mṅon par byas pa’i phyir te | rdo rje’i sor gdub lta bu daṅ | na le śam gyi btuṅ ba źes bya ba bźin no || ’di na gzugs med pas gzugs med pa’o || gzugs (110a1) med pa’i ṅo bo ni gzugs med pa ñid do || yaṅ na gzugs su ruṅ ba ni gzugs so || gzugs med pas na gzugs med pa’o || de’i ṅo bo ni gzugs med pa ñid do || de daṅ ldan pa’i khams ni gzugs med pa’i khams so || yaṅ na ’dod pa (2) rnams kyi khams ni ’dod pa’i khams te | gaṅ źig ’dod pa rnams ’dzin pa’o || gzugs daṅ gzugs med pa’i khams dag kyaṅ de daṅ ’dra bar rig par bya’o || ’dod pa źes bya ba ’di ci yin źe na | mdor bsdu na kham gyi zas daṅ | ’khrig pa daṅ ldan pa’i ’dod chags yin (3) te |

“na te kāmā yāni citrāṇi loke saṃkalparāgaḥ puruṣasya kāmaḥ | tiṣṭhanti citrāṇi tathaiva loke athātra dhīrā vinayanti kāmam” || iti

如偈言(26)世間希有不名欲　於中分別愛名欲
(27)世間希有住不異　智人於中唯除欲

如經頌言(2)世諸妙境非眞欲　眞欲謂人分別貪
(3)妙境如本住世間　智者於中已除欲

’jig rten sna tshogs gaṅ yaṅ ’dod pa min || skyes bu’i kun rtog ’dod chags ’dod pa yin || ’jig rten dag na sna tshogs de bźin gnas || ’on kyaṅ rten rnams ’di la ’dun pa ’dul || źes

gāthābhidhānān | ajīvaka āryaśāriputraṃ pratyāha

See the previous record & (28)尼乾子對舍利弗。説偈言

See the previous record & (4)邪命外道便詰尊者舍利子言

tshigs su bcad de gsuṅs pa’i phyir ro || kun tu rgyu ’tsho byed kyis (4) ’phags pa śā ri’i bu la |

“na te kāmā yāni citrāṇi loke saṃkalparāgaṃ vadasīha kāmam | bhikṣur bhaviṣyaty api kāmabhogī saṃkalpayan so ’kuśalān vitarkān” |

(29)世間希有若非欲　汝説分別愛名欲
(199a1)比丘恒應受塵欲　若起染汚塵覺觀

(5)若世妙境非眞欲　説欲是人分別貪
(6)比丘應名受欲人　起惡分別尋思故

’jig rten sna tshogs gaṅ de ’dod min gyi || kun rtog ’dod chags ’dir ’dod yin smra na || de ni mi dge’i rtog pa kun rtog tshe || dge sloṅ yaṅ ni ’dod spyod can du ’gyur || źes smras pa daṅ |

āryaśāriputra āha

(2)大徳舍利弗答

(7)時舍利子反質彼言

’phags pa śā ri’i bus |

“te cet kāmā yāni citrāṇi loke saṃkalparāgo yadi te na kāmaḥ | śāstā ’pi te bhavitā kāmabhogī dṛṣṭaiva rūpāṇi manoramāṇi” ||

(3)世間希有若是欲　分別愛著若非欲
(4)汝師恒應受塵欲　若見可愛色等塵

(8)若世妙境是眞欲　説欲非人分別貪
(9)汝師應名受欲人　恒觀可意妙色故

gal te ’jig rten sna tshogs (5) gaṅ de ’dod || ci ste khyod kyi kun rtog ’dod chags ni || ’dod pa min na gzugs rnams mthoṅ nas ni || khyod kyi ston pa ’aṅ ’dod spyod can du ’oṅ || źes smras so ||

(5)若有諸法。於欲界色界無色界起行。是諸法(6)爲與欲界色界無色界相應。不。非何者欲界(7)等。欲若於法隨眠名欲界等相應。何法名欲(8)界等欲。是法能隨眠於欲色無色界中。是名(9)欲界等欲。此答同縛馬答。如問縛馬者。誰是(10)馬主馬主是誰是能縛。此二悉不可解。不同(11)縛馬答。何以故。此三處前已於欲界等中分(12)別顯了。於中未離欲人所有欲。是名欲界欲。 (13)若欲界欲隨眠於此法中。此法名欲界相應。 (14)如此色無色界欲。若人已離欲下界。如理應(15)知。復次若欲有色。以非寂靜爲地。名欲界(16)欲。於有色定及無色欲。名色界無色界欲。餘(17)言如前。於變化心中所起欲。云何名欲界欲。 (18)於中若有欲則名爲信。由噉此味若退墮定。 (19)隨變化於能變化人心上欲。亦是欲界欲。復(20)次若變化爲香味。即是欲界相應。由此二非(21)色界心所變化故。爲唯一三界耶。三界無邊。(22)譬如虚空。三界亦爾。是故無先未有今有。衆(23)生生對對。諸佛出世時。無量衆生般涅槃。無(24)衆生有盡難。譬如虚空。

(10)若法於彼三界現行。此法即説三界繋不。 (11)不爾。云何於中隨増三界貪者是三界繋。 (12)此中何法名三界貪。謂三界中各隨増者。今(13)此所言同縛馬答。猶如有問縛馬者誰。答(14)言馬主。即彼復問馬主是誰。答言縛者。如(15)是二答皆不令解。今此所言不同彼答。謂(16)於前説欲界諸處未離貪者貪名欲貪。此(17)所隨増名欲界繋。於前所説色無色中隨(18)其所應當知亦爾。或不定地貪名欲貪。此(19)所隨増名欲界繋。諸靜慮地貪名色貪。此(20)所隨増名色界繋。諸無色地貪名無色貪。(21)此所隨増名爲無色界繋。於欲化心上如(22)何起欲貪。從他所聞。或自退失生愛味故。 (23)或觀化者自在勢力於彼化心生貪愛故。(24)若心能化香味二法。此能化心是欲界繋。色(25)界心不能化作香味故。如是三界唯有一(42a1)耶。三界無邊如虚空量。故雖無有始起有(2)情。無量無邊佛出於世。一一化度無數有情(3)令證無餘般涅槃界而不窮盡猶若虚空。

yaṅ ci chos gaṅ dag ’dod pa daṅ gzugs daṅ gzugs med pa dag na spyod pa de dag thams cad ’dod pa daṅ (6) gzugs daṅ gzugs med pa daṅ ldan pa dag cig yin nam źe na | smras pa ma yin no || ’o na ci źe na | gaṅ dag la ’dod pa daṅ gzugs daṅ gzugs med pa’i ’dod chags dag rgyas par ’gyur ba’o || ’dod pa daṅ gzugs daṅ gzugs med pa’i ’dod chags de dag kyaṅ gaṅ yin (7) źe na | gaṅ dag ’dod pa daṅ gzugs daṅ gzugs med pa’i khams dag tu rgyas par ’gyur ba’o || da ni ’di rta daṅ bres lta bu de yin te | rta’i bres ’di su’i yin źes smras na | rta ’di su’i yin pa’o źes zer ro || rta ’di su’i yin źes smras na | rta’i bres ’di su’i yin (110b1) pa’o źes zer bas gñi ga yaṅ mi śes pa lta bu yin no || ’di ni rta daṅ bres lta bu ma yin te | ’dod pa’i khams su gnas brten pa de dag la ’dod chags daṅ ma bral ba’i ’dod chags gaṅ yin pa de ni ’dod chags yin la de gaṅ du rgyas par ’gyur ba’i chos de yaṅ ’dod pa daṅ ldan (2) pa yin no || de bźin du gzugs daṅ gzugs med pa’i ’dod chags daṅ | ’og ma’i ’dod chags daṅ bral ba’i dag kyaṅ ci rigs par rig par bya’o || yaṅ na mñam par gźag pa’i sa pa’i ’dod chags ni ’dod pa’i ’dod chags so || bsam gtan daṅ gzugs med pa dag la (3) ’dod chags pa ni gzugs daṅ gzugs med pa’i ’dod chags so || sprul pa’i sems la ji ltar ’dod pa’i ’dod chags pa yin źe na | thos pa daṅ yoṅs su ñams nas de la chags pa’i phyir ro || yaṅ na sprul pa’i dbaṅ gis sprul pa byed pa’i sems la yaṅ ’dod chags (4) so || yaṅ na dri daṅ ro sprul pa’i phyir na de ’dod pa na spyod pa ñid yin te | gzugs na spyod pas ni de gñis mi sprul pa’i phyir ro || yaṅ ci khams gsum gcig kho na źig yin nam źe na | khams gsum rnams la mtha’ med de || nam mkha’ ji tsam pa ’jig rten gyi (5) khams dag kyaṅ de tsam mo || de ñid kyi phyir sṅon med pa’i sems can ’byuṅ ba yaṅ med la | saṅs rgyas ’byuṅ ba re res sems can graṅs med pa yoṅs su mya ṅan las ’das kyaṅ sems can rnams yoṅs su gtugs pa med de nam mkha’ bźin no ||

katham avasthānaṃ lokadhatūnāṃ | tiryaksūtra uktaṃ tadyathā “īṣādhāre deve varṣati nāsti vīcir vā antarikā vā antarīkṣād vāridhārāṇāṃ prapatantīnām | evaṃ pūrvasyāṃ diśi nāsti vīcir vā antarikā vā lokadhātūnāṃ saṃvarttamānānāṃ vivarttamānānāṃ ca | yathā pūrvasyāṃ diśi evaṃ dakṣiṇāsyāṃ paścimāyām uttarasyām” iti | na tūktam ūrdhvam adhaś ceti | ūrdhvam apy adho ’pīty apare | nikāyāntarapāṭhād | akaniṣṭhād ūrdhvaṃ punaḥ kāmadhātuḥ | kāmadhātoś cādhaḥ punar akaniṣṭhāḥ | yaś caikasmāt kāmadhātor vītarāgaḥ sa sarvebhyaḥ | evaṃ rūpārūpyebhyaḥ | yaś ca prathamadhyānasaṃniśrayām ṛddhim⁵ utpādayati sa yatra lokadhātau jāta utpādayati tatratyam eva brahmalokam upāgacchati nānyam | ya ete trayo dhātava uktāḥ |

5. P: niśrayād dhi, cf. chi and tib.

世界云何住。傍住。經(25)中説。譬如車軸渧天雨時。水＊渧從上空落(26)無間無缺。如此於東方世界正壞正成。無間(27)無缺亦爾。如東方南方西方北方亦爾。不説(28)有上下方。於別部經言有上有下。從阿迦尼(29)吒上更有欲界。欲界下更有阿迦尼吒。若人(199b1)離欲一欲界。是人即離欲一切欲界。色無色(2)界亦爾。若人依初定起通慧。隨所生處世界(3)起通慧。由此通慧得往自世界梵王處。非餘(4)處。如前所説三界。

(4)世界當言云何安住。當言傍住故。契經(5)言。譬如天雨滴如車軸。無間無斷從空下(6)澍。如是東方無間無斷無量世界或壞或成。 (7)如於東方南西北方亦復如是。不説上下。 (8)有説亦有上下二方。餘部經中説十方故。(9)色究竟上復有欲界。於欲界下有色究竟。(10)若有離一欲界貪時。諸欲界貪皆得滅離。 (11)離色無色應知亦爾。依初靜慮起通慧(12)時。所發神通但能往至自所生界梵世非餘。(13)所餘通慧應知亦爾。已説三界。五趣云何。

’jig rten gyi (6) khams rnams ji ltar gnas śe na | thad kar gnas te | mdo las dper na char gyi rgyun gña’ śiṅ tsam ’bab pa na bar snaṅ las chu’i rgyun ’bab pa rnams kyi mtshams sam bar med do || de bźin du śar phyogs su ’jig rten gyi khams ’chags pa daṅ ’jig pa rnams kyi (7) mtshams sam bar med do || śar phyogs su ji lta bar lho daṅ nub daṅ byaṅ gi bar du yaṅ de daṅ ’dra’o źes gsuṅs kyi steṅ daṅ ’og ces ni ma gsuṅs so || gźan dag na re sde pa gźan dag las byuṅ ba’i phyir steṅ daṅ ’og dag na yaṅ yod de | ’og min gyi goṅ na yaṅ ’dod (111a1) pa’i khams yod la | ’dod pa’i khams kyi ’og na yaṅ ’og min yod do źes zer ro || gaṅ ’dod pa’i khams gcig las ’dod chags daṅ bral ba de ni thams cad las ’dod chags daṅ bral ba yin no || gzugs daṅ gzugs med pa dag las kyaṅ de daṅ (2) ’dra’o || gaṅ źig bsam gtan daṅ po la brten pa’i rdzu ’phrul skyed par byed pa de ni des ’jig rten gyi khams gaṅ du skyes pa nas skyed par byed pa de kho na na yod pa’i tshaṅs pa’i ’jig rten gyi bar du ’gro’i gźan du ni ma yin no || khams gsum po dag bśad pa gaṅ yin pa ||

narakādisvanāmoktā gatayaḥ pañca teṣu

偈曰。於中地獄等。名説(5)有五道。

(14)頌曰(15)於中地獄等　自名説五趣
(16)唯無覆無記　有情非中有

der ni (3) dmyal sogs ’gro ba lṅa || raṅ gi miṅ gis bstan |

narakās tiryañcaḥ pretā devā manuṣyā iti | svair eva nāmabhis teṣu pañca gatayaḥ proktāḥ | kāmadhāto catasro gatayaḥ pañcamyāś ca pradeśaḥ | rūpārūpyadhātvor ekasyā devagateḥ pradeśaḥ | kiṃ punar gatinirmuktāḥ santi dhātavo yata dhātuṣv ity ucyante | santi kuśalakliṣṭabhājanāntarābhavasvabhāvā api dhātavaḥ | yās tu pañca gatayaḥ |

釋曰。於三界中説有五道。如前所立(6)名。謂地獄畜生鬼神天人。由此自名説道有(7)五。 See the previous record 欲界中有四道及第五道一分。色界無色(8)界中。唯天道一分。爲有諸界出此道不。由説(9)於界中有諸道。説有善染汚器世界。中陰爲(10)性。是界非道。五道者

(17)論曰。於三界中説有五趣。即地獄等如(18)自名説。謂前所説地獄傍生鬼及人天是(19)名五趣。 See the previous record 唯於欲界有四趣全。三界各有天(20)趣一分。爲有三界非趣所攝。而於界中説(21)有五趣。有謂善染外器中有雖是界性而(22)非趣攝。

de dag tu dmyal ba daṅ | dud ’gro daṅ | yi dags daṅ | lha daṅ mi źes bya ba ’gro ba lṅa po raṅ gi miṅ dag kho nas bstan te | ’dod pa’i khams na ni ’gro ba bźi daṅ lṅa pa’i phyogs so || gzugs daṅ gzugs med pa’i (4) khams dag na ni lha’i ’gro ba gcig kho na’i phyogs so || gaṅ gis na | de dag khams dag tu źes bya ba ci ’gro ba las ma gtogs pa’i khams dag cig yod dam źe na | yod de khams rnams ni dge ba daṅ | ñon moṅs pa can daṅ | snod daṅ srid pa bar ma pa’i raṅ bźin dag (5) kyaṅ yin gyi ’gro ba lṅa po gaṅ dag yin pa |

tāḥ |
akliṣṭāvyākṛtā eva sattvākhyā nāntarābhavaḥ || 3.4 ||

偈曰是無覆無記。衆生(11)非中陰。

See the full verse quoted previously

de dag ñon moṅs can min luṅ bstan min || sems can źes bya bar srid min ||

anivṛtāvyākṛtā eva gatayaḥ | anyathā hi gatisaṃbhedaḥ syāt | sattvākhyā eva ca na cāntarābhavasvabhāvāḥ | prajñaptiṣūktam “catasṛbhir yonibhiḥ pañca gatayaḥ saṃgṛhītā na tu pañcabhir gatibhiś catasro yonayaḥ | kim asaṃbṛhītam | antarābhava” iti | dharmaskandhe ’pi coktam “cakṣurdhātuḥ katamaḥ | catvāri mahābhūtāny upādāya yo rūpaprasādaś cakṣuś cakṣurindriyaṃ cakṣurāyatanaṃ cakṣurdhātur nārakas tairyagyonikaḥ paitṛviṣayiko devyo mānuṣyako bhāvanāmayo ’ntarābhavikaś ceti” | sūtre ’pi ca bahiṣkṛto ’ntarābhavo gatibhyaḥ | kasmin sūtre | “sapta bhavā narakabhavas tiryagbhavaḥ pretabhavo devabhavo manuṣyabhavaḥ karmabhavo ’ntarābhava” iti | atra hi pañca gatayaḥ sahetukāḥ sahāgamanāś coktāḥ | atha eva cānivṛtāvyākṛtāḥ sidhyanti | taddhetoḥ karmabhavasya tābhyo bahiṣkaraṇāt | kāśmīrāś ca sūtraṃ paṭhanti | sthaviraśāriputreṇoktaṃ “nārakāṇām āyuṣmann āsravāṇāṃ saṃmukhībhāvān narakavedanīyāni karmāṇi karoty upacinoti | teṣām āyuṣman kāyavāṅmanovaṅkānāṃ kāyavāṅmanodoṣakaṣāyāṇāṃ narakeṣu rūpaṃ saṃjñā vedanā saṃskāro vijñānaṃ vipāko vipacyate | nirvṛtte vipāke nāraka iti saṃkhyāṃ gacchati | tatrāyuṣman nārako nopalabhyate ’nyatra tebhyo dharmebhya” iti | ato ’py anivṛtāvyākṛtā eva gatayaḥ | prakaraṇāgranthas tarhi parihāryo “gatiṣu sarve ’nuśayā anuśerata” iti | pratisaṃdhicittāni hi gatīnāṃ pañcaprakārāṇi santy ataḥ sapraveśagatigrahaṇād adoṣa eva | grāmagrahaṇe grāmopacāragrahaṇavat | kuśalakliṣṭā apīty apare | yat tūktam “karmabhavasya tābhyo bahiṣkaraṇād iti | nāvaśyaṃ pṛthagvacanād bahiṣkṛto bhavati | tadyathā pañcasu kaṣāyeṣu kleśadṛṣṭikaṣāyau pṛthag uktau | na ca dṛṣṭayo na kleśāḥ | evaṃ karmabhavo ’pi gatiś ca syāt | pṛthak cāsya vacanaṃ syāt gatihetujñāpanārtham | antarābhave ’py eṣa prasaṅgaḥ | nāyogāt | gacchanti tām iti gatiḥ | na cāntarābhavo gantavyaś cyutideśa evotpādanāt | ārūpyā api gatir na bhaviṣyanti | cyutideśa evotpādāt | evaṃ tarhy antarābhavatvād evāntarābhavo na gatir gatyantarālatvāt | yadi hi gatiḥ syād antarābhava ity eva na syāt | yat tarhi sthaviraśāriputreṇoktaṃ “nirvṛtte vipāke nāraka iti saṃkhyāṃ gacchatīti” | nirvṛtte vipāka ity uktaḥ na tu vipāka eveti | yat tarhy uktaṃ “tatrāyuṣman nārako nopalabhyate ’nyatra tebhyo dharmebhya” iti | gatigāminaḥ pudgaladravyasya pratiṣedhaṃ karoti nānyatra skandhebhya upalabhyate nāraka iti na tu skandhāntarapratiṣedham | anivṛttāvyākṛtā⁶ eva tu gatayo varṇyante vaibhāṣikaiḥ | tāś ca vipākasvabhāvā evety eke | aupacayikasvabhāvā apīty apare |

6. As chi and tib, Pradhan has avyākṛtā for anivṛttāvyākṛtā

釋曰。道以無覆無記爲性。若不爾。(12)道應相雜但衆生名是道。亦非中陰爲性。假(13)名論中説。四生攝五道盡。非五道攝四生盡。(14)何者非攝。即是中陰。法陰阿毘達磨説。何者(15)眼界。依四大及四大所造清淨色。是眼根眼(16)入眼界。謂地獄畜生鬼神天人。修得及中陰。 (17)於經中説。於道却中陰。此經何名七有經。(18)云有七有。謂地獄有畜生有。鬼神有。天有。(19)人有。業有。中陰有。此經中説五道共因共行。 (20)是故道定唯無覆無記。由却彼因業。有出彼(21)外故。罽賓國師説。經大徳舍利弗説。淨命是(22)地獄。或流現前故。即起即長地獄受報業。淨(23)命身口意諂曲憎忿麁澁業。於地獄色受想(24)行識果報熟。果報已起得名地獄衆生。淨命(25)此中除色等法。地獄衆生皆不可得。是故五(26)道定是無覆無記。若爾應救分別道理論。彼(27)論云。於五道一切隨眠惑縁起。託五道心有(28)五種。由共前分執道故。是故不相違。譬如説(29)郊外爲國土。餘部説。諸道不。但無記有善(199c1)有。染汚是汝所。説由於道。却業有出外故不(2)由別。立業有於道成外譬如於。五濁惑濁見(3)濁。亦有別説。諸見非非惑。如此業有亦入(4)道攝。亦有別説。爲顯道因故。於中陰亦應如(5)此論。是義不然。非道理故。衆生往於彼。是(6)故彼名道。中陰非所往。即於死墮處起故。若(7)爾無色界不應成道。即於死墮處起故。若爾(8)由中間有故。故立中陰。非道在二道中間故。 (9)若此成道。不應説爲中有。復次大徳舍利弗(10)説。果報已起得名地獄衆生。有説。果報已起。(11)不説即是果報復説淨命。此中除色等法地(12)獄衆生皆不可得。此言但撥能行五道人故(13)説除色等陰地獄人不可得。不撥餘陰。毘婆(14)沙師説。五道定是無覆無記。果報爲性。有餘(15)師説。増長爲自性。

五趣體唯無覆無記。若異此者趣(23)應相雜。於一趣中具有五趣業煩惱故。五(24)趣唯是有情數攝。體非中有。施設足論作(25)如是説。四生攝五趣非五攝四生。不攝者(26)何。所謂中有。法蘊足論亦作是言。眼界云(27)何。謂四大種所造淨色是眼眼根眼處眼界(28)地獄傍生鬼人天趣修成中有。契經亦簡中(29)有異趣。是何契經。謂七有經。彼説七有。謂(42b1)地獄有傍生有餓鬼有天有人有業有中有。 (2)彼經中説五趣及因并趣方便。故趣唯是無(3)覆無記其理極成。簡業有因異諸趣故。迦(4)濕彌羅國誦如是契經。尊者舍利子作是(5)言。具壽。若有地獄諸漏現前故造作増長(6)順地獄受業。彼身語意曲穢濁故於㮏落迦(7)中受五蘊異熟。異熟起已名那落迦。除五(8)蘊法彼那落迦都不可得。故趣唯是無覆無(9)記若如是者。品類足論當云何通。彼説五(10)趣一切隨眠所隨増故。彼説五趣續生心中(11)容有五部一切煩惱趣及入心總説爲趣。(12)無相違失。譬如村落及村落邊總名村落。 (13)有説。趣體亦通善染。然七有經簡業有者。 (14)非別説故定非彼攝。如五濁中煩惱與見(15)別説爲濁。非別説故彼見定非煩惱所攝。 (16)如是業有雖亦是趣。爲顯趣因是故別説。 (17)若爾中有亦應是趣。不爾。趣義不相應故。(18)趣謂所往不可説言中有是所往。即死處(19)生故。若爾無色亦應非趣。即於死處而受(20)生故。既爾中有名中有故不應名趣。二趣(21)中故名爲中有。此若趣攝非中間故。是則(22)不應説名中有。然彼尊者舍利子言異熟(23)起已名地獄者。説異熟起方名地獄。非説(24)地獄唯是異熟。然復説言除五蘊法彼那(25)落迦不可得者。爲遮實有能往諸趣補(26)特伽羅故作是説。非遮餘蘊故作是言。 (27)毘婆沙師説。趣唯是無覆無記。有説。一向是(28)異熟生。有餘師言。亦通長養。

’gro ba rnams ni ma bsgribs la luṅ du ma bstan pa kho na’o || de lta ma yin na ’gro ba lṅa ’chol bar ’gyur ro || sems can źes bya ba kho na yin (6) yaṅ srid pa bar ma’i raṅ bźin dag ni ma yin no || btags pa las kyaṅ | skye gnas bźis ni ’gro ba lṅa bsdus kyi ’gro ba lṅas ni skye gnas bźi ma bsdus te | gaṅ źig ma bsdus śe na | srid pa bar ma’o źes gsuṅs so || chos kyi phuṅ po las kyaṅ mig gi khams (7) gaṅ źe na | ’byuṅ ba chen po bźi dag rgyur byas pa’i gzugs daṅ ba gaṅ yin pa dmyal ba ’am dud ’gro’i skye gnas pa daṅ yi dvags pa’i yul pa’am | lha ’am mi ’am | bsgoms pa las byuṅ ba’am | srid pa bar ma pa’i mig daṅ | mig gi dbaṅ po daṅ | mig gi skye mched (111b1) daṅ | mig gi khams so źes gsuṅs so || mdo las kyaṅ srid pa bar ma ’gro ba rnams las logs śig tu mdzad do || mdo gaṅ las śe na srid pa ni bdun te | dmyal ba’i srid pa daṅ | dud ’gro’i srid pa daṅ | yi dvags kyi srid pa daṅ | lha’i srid pa daṅ | mi’i srid pa (2) daṅ | las kyi srid pa daṅ | srid pa bar ma’o źes gsuṅs pa las te | ’dir ni ’gro ba lṅa po rgyu daṅ bcas pa daṅ ’gro ba daṅ bcas par bśad do || de ñid kyi phyir ma bsgribs la luṅ du ma bstan par ’grub ste | de’i rgyu las de dag las logs śig tu mdzad pa’i phyir ro || (3) kha che ba rnams kyaṅ gnas brtan śā ri’i bus tshe daṅ ldan pa dmyal ba pa’i zag pa rnams mṅon du gyur pa las dmyal ba myoṅ bar ’gyur pa’i las rnams byed ciṅ sogs par ’gyur ro || tshe daṅ ldan pa lus daṅ ṅag daṅ yid kyi dkyil ’khor daṅ | lus daṅ ṅag daṅ yid skyon daṅ | (4) sñigs ma de dag gi rnam par smin pa gzugs daṅ | tshor ba daṅ | ’du śes daṅ | ’du byed daṅ | rnam par śes pa ni dmyal ba dag tu rnam par smin par ’gyur te | rnam par smin par grub nas dmyal ba źes bya ba’i graṅs su ’gro’o || tshe daṅ ldan pa de la chos de dag ma (5) gtogs pa dmyal ba mi dmigs so źes gsuṅs so źes mdo ’don te | de’i phyir yaṅ ’gro ba dag ni ma bsgribs la luṅ du ma bstan pa kho na yin no || ’o na ni rab tu byed pa’i gźuṅ ’gro ba dag la phra rgyas thams cad rgyas par ’gyur ro źes ’byuṅ ba’i lan gdab par bya dgos (6) so źe na | ’gro ba rnams su ñid mtshams sbyor ba’i sems rnam pa lṅa yod de | de’i phyir ’jug pa daṅ bcas pa’i ’gro ba smos pas de ni ñes pa med de | groṅ smos na groṅ gi ñe ’khor yaṅ smos pa bźin no || gźan dag na re dge ba daṅ ñon moṅs pa can dag kyaṅ yod do || las (7) de dag las logs śig tu mdzad pa’i phyir ro źes gaṅ bśad pa ni tha dad du gsuṅs pa’i phyir logs śig tu mdzad pa yin par ṅes pa med de | dper na sñigs ma lṅa po dag tu ñon moṅs pa daṅ lta ba’i sñigs ma dag tha dad du gsuṅs kyaṅ lta ba rnams ñon moṅs pa dag ma yin pa yaṅ (112a1) ma yin pa de bźin du las kyi srid pa yaṅ yin ’gro ba yaṅ yin ’gro ba’i rgyu śes par bya ba’i phyir ’di tha dad du bstan pa yaṅ yin no źes zer ro || ’di ni srid pa bar ma yaṅ thal bar ’gyur ro źe na | mi ruṅ ba’i phyir ma yin te | der ’gro bas na ’gro ba yin na srid pa (2) bar ma ni ’gro bar bya ba ma yin te | ’chi ’pho ba’i yul ñid du skye ba’i phyir ro || gzugs med pa rnams kyaṅ ’gro ba ma yin par ’gyur te ’chi ’pho ba’i yul ñid du skye ba’i phyir ro || de lta na ’o na ni srid pa bar ma yin pa kho na’i phyir srid pa bar ma ’gro ba ma yin te | ’gro ba’i bar (3) ma do yin pa’i phyir ro || gal te ’gro ba yin par gyur na ni srid pa bar ma źes bya ba ñid du yaṅ mi ’gyur ro || ’o na gnas brtan śā ri’i bus rnam par smin pa grub nas dmyal ba źes bya ba’i graṅs su ’gro’o źes gaṅ bśad pa ji ltar draṅ | rnam par smin pa grub nas źes (4) bśad kyi rnam par smin pa kho na’o źes ni ma bśad pa ji ltar | ’o na tshe daṅ ldan pa de la chos de dag ma gtogs pa dmyal ba mi dmigs so źes gaṅ bśad pa ji ltar draṅ | phuṅ po dag las gźan pa dmyal ba mi dmigs so źes ’gro bar ’gro ba’i gaṅ zag gi rdzas ’gog (5) par byed pa yin gyi phuṅ po gźan ’gog pa ni ma yin no || bye brag tu smra ba rnams na re ’gro ba rnams ni ma bsgribs la luṅ du ma bstan pa dag kho na yin no źes zer ro || de dag kyaṅ kha cig na re rnam par smin pa’i raṅ bźin dag kho na yin no źes zer ro || gźan dag na re rgyas (6) pa las byuṅ ba’i raṅ bźin dag kyaṅ yin no źes zer ro ||

atraiva pañcagatike dhātutraye yathākramaṃ veditavyāḥ

於五道三界中。此義次第(16)應知。

即於三界及(29)五趣中。如其次第識住有七。其七者何

’gro ba lṅa pa’i khams gsum pa ’di ñid du |

nānātvakāyasaṃjñāś ca nānākāyaikasaṃjñinaḥ |
viparyayāc caikakāyasaṃjñāś cārūpiṇas trayaḥ || 3.5 ||
vijñānasthitayaḥ sapta

偈曰。身異及想異。身異同一想。翻此(17)身想一。復有三無色。故識住有七。

頌(42c1)曰(2)身異及想異　身異同一想
(3)翻此身想一　并無色下三
(4)故識住有七　餘非有損壞

lus daṅ ’du śes tha dad daṅ | lus tha dad ciṅ ’du śes gcig | bzlog daṅ lus daṅ ’du śes gcig | gzugs can ma yin gsum po dag | rnam śes (7) gnas pa bdun rim bźin du rig par bya’o ||

sūtre uktaḥ “rūpiṇaḥ santi sattvā nānātvakāyā nānātvasaṃjñinas tadyathā manuṣyās tad ekatyāś ca devāḥ | iyaṃ prathamā vijñānasthitiḥ | katame punas te tad ekatyā devāḥ | kāmāvacarāḥ prathamadhyānabhūmikāś ca prathamābhinirvṛttavarjyāḥ” | nānātvena kāya eṣām iti nānātvakāyāḥ | anekavarṇaliṅgasaṃsthānatvāt | nānātvena saṃjñā nānātvasaṃjñā | saiṣām astīti nānātvasaṃjñinaḥ | sukhaduḥkhāduḥkhāsukhasaṃjñitvāt | rūpiṇaḥ santi nānātvakāyā ekatvasaṃjñinas tadyathā devā brahmakāyikā ye tatprathamābhinirvṛttāḥ | iyaṃ dvitīyā vijñānasthitiḥ | te hi prathamābhinirvṛttāḥ sarva ekaikasaṃjñino bhavanti anena vayaṃ brahmaṇā sṛṣṭā iti | brahmaṇo ’py evaṃ bhavati mayaite sṛṣṭā ity abhinnakārasaṃjñānād ekatvasaṃjñinaḥ | anyathaiva tu mahābrahmaṇa ārohapariṇāha ākṛtivigraho vāgbhāṣā cīvaradhāraṇaṃ ca anyathā tatparṣada iti nānātvakāyāḥ | yad idam uktaṃ sūtre “teṣām evaṃ bhavati ‘imaṃ vayaṃ sattvam adrākṣma dīrghāyuṣaṃ dīrgham adhvānaṃ tiṣṭhantaṃ’ yāvad ‘aho vatānye ’pi sattvā ihopapadyeran mama sabhāgatāyām’” iti | asya ca sattvasyaivañcetasaḥ praṇidhir vayaṃ cehopapannā iti | kathaṃ tam adrākṣuḥ | ābhāsvarasthā ity eke | tato hi te pracyutāḥ katham idānīm alabdhāyāṃ dvitīyadhyānasamāpattau tadbhūmikaṃ pūrvanivāsam āsmārṣuḥ labdhāyāṃ vā kathaṃ mahābrahmālambanāṃ śīlavrataparāmarśadṛṣṭiṃ niviṣṭāḥ | antarābhavasthā adrākṣur ity apare | tatrāpi na dīrgham adhvānam avasthātuṃ saṃbhavaḥ pratibandhābhāvād iti | kathaṃ teṣām evaṃ bhavati sma “imaṃ vayaṃ sattvam adrākṣma dīrghāyuṣaṃ dīrgham adhvānaṃ tiṣṭhantam” iti | tasmāt tatrasthā eva te tasya pūrvavṛttāntaṃ samanusmaranta eva dīrgham adhvānaṃ tiṣṭhantaṃ dṛṣṭavanto dṛṣṭvā ca paścād adrākṣmety eṣāṃ babhūva | rupiṇaḥ santi sattvā ekatvakāyā nānātvasaṃjñinas tadyathā devā ābhāsvarāḥ | iyaṃ tṛtīyā vijñānasthitiḥ | atra punaḥ paryantagrahaṇāt sakaladvitīyadhyānagrahaṇaṃ veditavyam | anyathā hi parīttābhā apramāṇābhāś ca kasyāṃ vijñānasthitau vyavasthāpyeran | tatrābhinnavarṇaliṅgasaṃsthānatvād ekatvakāyāḥ | sukhasaṃjñitvād aduḥkhāsukhasaṃjñitvāc ca nānātvasaṃjñinaḥ | te kila maulyāṃ bhūmau saumanasyendriyaparikhinnāḥ sāmantakād upekṣendriyaṃ saṃmukhībhavanti | sāmantake copekṣendriyaparikhinnāḥ punar maulyā bhumeḥ saumanasyendriyaṃ saṃmukhīkurvanti | yathā kāmaratiparikhinnā īśvarā dharmaratiṃ pratyanubhavanti dharmaratiparikhinnāḥ kāmaratim iti | nanu ca śubhakṛtsneṣv apy eṣa prasaṅgaḥ | na teṣāṃ tena sukhenāsti parikhedaḥ | kiṃ kāraṇam | śāntaṃ hi tatsukham aśāntaṃ ca saumanasyaṃ cetasa utplāvakatvād iti sautrāntikā vyācakṣate | sūtra uktaṃ “yathā te nānātvasaṃjñinaḥ | tatra ye sattvā ābhāsvare devanikāye ’ciropapannā bhavanti naiva saṃvarttanīkuśalā na vivarttanīkuśalā asya lokasya te tām arciṣaṃ dṛṣṭvā bhītāḥ santa udvijante saṃvegam āpadyante | sahaivaiṣā ’rciḥ śūnyaṃ brāhmaṃ vimānaṃ dagdhvā ’rvāg āgamiṣyatīti | tatra ye sattvā ābhāsvare devanikāye ciropapannāḥ saṃvarttanīkuśalā vivarttanīkuśalāś cāsya lokasya te tān sattvān bhītān āśvāsayanti | mā bhaiṣṭa māṛṣāḥ mā bhaiṣṭa mārṣāḥ | pūrvam apy eṣā ’rciḥ śūnyaṃ brāhmaṃ vimānaṃ dagdhvā ’traivāntarhiteti” | ato ’rciṣa āgamavyapagamasaṃjñitvāt bhītā bhītasaṃjñitvāc ca te nānātvasaṃjñino na sukhāduḥkhāsukhasaṃjñitvād iti | rūpiṇaḥ santi sattvā ekatvakāyā ekatvasaṃjñinas tadyathā devāḥ śubhakṛtsnāḥ | iyaṃ caturthī vijñānasthitiḥ | tatrābhinnavarṇasaṃsthānaliṅgatvād ekatvakāyāḥ | ekatvasaṃjñinaḥ sukhasaṃjñitvāt | tatra prathame dhyāne kliṣṭayā saṃjñayā ekatvasaṃjñinaḥ | dvitīye kuśalayā saṃjñayā nānātvasaṃjñinas tṛtīye vipākajayā saṃjñayā ekatvasaṃjñinaḥ | ārupyās trayo yathāsūtram ity etāḥ sapta vijñānasthitayaḥ | kā ’tra vijñānasthitiḥ | tatpratisaṃyuktāḥ pañca skandhāś catvāraś ca yathāyogam | śeṣaṃ kasmān na vijñānasthitiḥ |

釋曰。經(18)中説。有有色衆生身異想異。如人道及諸餘(19)天。是第一識住。何者餘天。欲界天。初定天。(20)除劫初生天。云何彼身異。色相形不同故。云(21)何彼想異。樂想苦想非樂非苦想不同故。有(22)色衆生身異想一。如梵衆天劫初受生。是第(23)二識住。何以故。是劫初生。一切梵衆同起(24)一想。謂我等是大梵所生。大梵亦作此想。謂(25)彼是我所生。由同思想大梵爲一因故。故言(26)想一。大梵王身量高大。異於彼衆相貌威徳(27)言語光明衣著等亦異彼衆。故言身異。於經(28)中説。是諸梵衆有如此思想。我等見此衆生(29)長壽於久時住。乃至起如此心。願餘衆生(200a1)於我同類中生。是衆生起如此心願。我等即(2)於此處受生。是彼云何見此衆生。餘師説。彼(3)住遍光天處。見此衆生。何以故。是梵衆從彼(4)處墮故。梵衆已不得第二定三摩跋提。云何(5)能憶第二定地宿住事。若得云何縁大梵爲(6)境。起戒執取。有餘師説。諸梵衆在中陰得(7)見。是義不然。於中陰無道理爲得久住。無障(8)礙故。云何彼起如此心。我等見此衆生長(9)壽久住此中。是故諸梵衆在此處憶昔時事。(10)昔時已見此衆生長壽久住。後時更見。是故(11)起如此心。有有色衆生身一想異。如遍光天。 (12)是第三識住。此中復由執上邊處。應知具足(13)取二定。若不爾。小光無量光。何處識住可(14)得安立。於彼天色相形不異故身一。有樂想(15)不樂不苦想故想異。彼説是諸梵。於根本定(16)地厭極喜根。從方便地。引捨根令現前。於方(17)便地厭極捨根。從根本地更引喜根令現前。 (18)譬如大富人厭極欲樂別受法樂。厭極法樂(19)更受欲樂。若爾於遍淨天爲不同此義耶。遍(20)淨天由彼樂不生厭極。何以故。是樂最寂(21)靜。喜樂非寂靜。爲沒重心故。經部師説。有(22)經顯彼想不一。經言。有諸衆生於遍光天上(23)新得受生。未明了世間壞聚。未明了世間成(24)散。見下地火光焔。怖畏起厭離心。謂火光(25)焔勿燒空梵王處。已從下至於我處。有諸衆(26)生。於遍光天上先舊受生。已明了世間壞聚。(27)已明了世間成散。見彼衆生起驚怖心。慰喩(28)之言。勿畏淨仙。勿畏淨仙。昔時此光燒空(29)梵處竟。自然滅靜。是故於火光有來不來想(200b1)故。怖不怖想故。故説想異。不由樂不樂不苦(2)想。有有色衆生身一想一。如遍淨天。是第(3)四識住。想一者。同一樂想。此中於初定由(4)染汚想彼一想。於第二定由善想彼不一想。(5)於第三定由果報生想彼一想。無色界三識(6)住。如經所顯。是七名識住。此中何名識住。 (7)於七處相應五陰及四陰。如理應知。是識住(8)所餘何故非識住。

(5)論曰。契經中説。有色有情身異想異如人一(6)分天。是第一識住。一分天者。謂欲界天及初(7)靜慮除劫初起。言身異者。謂彼色身種種(8)顯形状貌異故。彼由身異。或有異身故彼(9)有情説名身異。言想異者。謂彼苦樂不苦(10)不樂想差別故。彼由想異。或有異想故彼(11)有情説名想異。有色有情身異想一如梵衆(12)天謂劫初起。是第二識住。所以者何。以劫(13)初起彼諸梵衆起如是想。我等皆是大梵所(14)生。大梵爾時亦起此想。是諸梵衆皆我所(15)生。同想一因故名想一。大梵王身其量高(16)廣。容貌威徳言語光明衣冠等事。一一皆與(17)梵衆不同故名身異。經説。梵衆作是念言。(18)我等曾見如是有情長壽久住。乃至起願。云(19)何當令諸餘有情生我同分。於彼正起此(20)心願時我等便生彼同分内。梵衆何處曾(21)見梵王。有餘師言。住極光淨從彼天沒來(22)生此故。云何今時不得第二靜慮而能憶(23)念彼地宿住事耶。若彼已得第二靜慮。云何(24)縁大梵猶起戒禁取。有餘師説。住中有中。 (25)彼住中有中無長時住義。以於受生無障(26)礙故。如何梵衆可作念言。我等曾見如是(27)有情長壽久住。是故梵衆即住自天憶念此(28)生前所更事。謂先見彼長壽久住後重見時(29)起如是念。有色有情身一想異如極光淨天。 (43a1)是第三識住。此中擧後兼以攝初。應知具(2)攝第二靜慮。若不爾者。彼少光天無量光天(3)何識住攝。彼天顯形状貌不異故名身一。樂(4)非苦樂二想交參故名想異。傳説。彼天厭根(5)本地喜根已起近分地捨根現前。厭近分(6)地捨根已起根本地喜根現前。如富貴人(7)厭欲樂已便受法樂。厭法樂已復受欲樂。 (8)豈不遍淨想亦應然。非遍淨天曾有厭樂。 (9)以樂寂靜曾無厭時。喜則不然擾動心(10)故。有餘契經釋彼天中有想異(11)義。經部師説。謂極光淨有天新生。未善了知世間成(12)壞。彼見下地火焔洞然。見巳便生驚怖厭(13)離。勿彼火焔燒盡梵宮令彼皆空上侵我(14)處。彼極光淨有舊生天。已善了知世間成(15)壞。便慰喩彼驚怖天言。淨仙淨仙。勿怖(16)勿怖。昔彼火焔燒盡梵宮令其皆空即(17)於彼滅。彼於火焔有來不來想及怖不怖(18)想故名想異。非由有樂非苦樂想有交(19)參故得想異名。有色有情身一想一如遍淨(20)天。是第四識住。唯有樂想故名想一。初靜(21)慮中由染汚想故言想一。第二靜慮由二(22)善想故言想異。第三靜慮由異熟想故言(23)想一。下三無色名別。如經即三識住是名爲(24)七。此中何法名爲識住。謂彼所繋五蘊四(25)蘊如其所應是名識住。所餘何故非識住(26)耶。

mdo las sems can gzugs can lus tha dad ciṅ ’du śes tha dad pa dag kyaṅ yod de | ’di la ste mi rnams daṅ lha kha cig go || ’di ni rnam par śes pa gnas daṅ po’o źes gsuṅs te | lha kha cig gaṅ źe na | ’dod pa na spyod pa (112b1) rnams daṅ | bsam gtan daṅ po pa daṅ por byuṅ ba ma gtogs pa rnams so || de dag gi lus tha dad pa’i phyir ram | de dag gi lus tha dad pa yin pas na lus tha dad pa dag ste | kha dog daṅ rtags daṅ dbyibs du ma’i phyir ro || ’du śes du ma’i phyir ro || ’du śes du ma’i phyir ’du śes tha dad pa’o || de ’di (2) dag la yod pas ’du śes tha dad pa rnams te | bde ba daṅ | sdug bsṅal ba daṅ | sdug bsṅal yaṅ ma yin bde ba yaṅ ma yin pa’i phyir ro || sems can gzugs can lus tha dad ciṅ ’du śes gcig pa dag kyaṅ yod de | ’di lta ste tshaṅs ris kyi lha gaṅ dag daṅ por byuṅ ba de dag (3) go || ’di ni rnam par śes pa gnas pa gñis pa’o źes gsuṅs te | daṅ por byuṅ ba de dag thams cad ni ’di sñam du bdag cag ni tshaṅs pa ’dis phyuṅ ṅo sñam du ’du śes par ’gyur la | tshaṅs pa yaṅ ’di sñam du ’di dag ni bdag gis phyuṅ ṅo sñam du sems pas ’du śes kyi rgyu ba tha (4) mi dad pa’i phyir ’du śes gcig pa dag yin no || tshaṅs pa chen po’i chu źeṅ daṅ dbyibs kyi lus daṅ | tshig tu brjod pa daṅ | gos gyon pa yaṅ gźan yin la | de’i ’khor gyi yaṅ gźan yin pas na lus tha dad pa dag yin no || mdo las de dag ’di sñam du bdag cag (5) gis sems can ’di tshe riṅ źiṅ dus riṅ por gnas par mthoṅ la źes bya ba nas sems can ’di yaṅ sems la ’di sñam du kye ma sems can gźan dag kyaṅ ’dir bdag daṅ skal ba mñam par skye bar gyur cig sñam du smos la | bdag cag kyaṅ ’dir skyes pas źes bya bar śes so (6) źes gaṅ gsuṅs pa | de dag gis de ji ltar mthoṅ źe na | kha cig na re ’od gsal la gnas pa rnams kyis te | de dag ni de nas śi ’phos pa yin no źes zer ro || de ni bsam gtan gñis pa’i sñoms par ’jug pa ma thob na ni ji ltar na de’i sa pa’i sṅon gyi gnas rjes su dran (7) ’on te thob na ni ji ltar na tshaṅs pa chen po la dmigs pa’i tshul khrims daṅ brtul źugs mchog tu ’dzin pa’i lta ba la źen pa dag yin | gźan dag na re srid pa bar ma la gnas pa dag gis mthoṅ ṅo źes zer ro || de na yaṅ bgegs byed pa med pa’i phyir dus riṅ por gnas (113a1) pa mi srid na ji ltar na de dag ’di sñam du bdag cag gis sems can ’di tshe riṅ źiṅ dus riṅ por gnas pa mthoṅ ṅo sñam du śes par ’gyur | de lta bas na de na gnas pa de dag kho nas de’i sṅon gyi tshul rjes su dran źiṅ de ltar dus riṅ por gnas pa mthoṅ ṅo || mthoṅ (2) nas kyaṅ phyis de dag mthoṅ ṅo sñam du śes pa yin no || sems can gzugs can lus gcig ciṅ ’du śes tha dad pa dag kyaṅ yod de | ’di lta ste ’od gsal gyi lha rnams so || ’di ni rnam par śes pa gnas pa gsum pa’o źes gsuṅs te | ’dir ni mtha’ smos pas bsam (3) gtan gñis pa mtha’ dag smos par rig par bya’o || de lta ma yin na ’od chuṅ rnams daṅ | tshad med ’od rnams rnam par śes pa gnas pa gaṅ du rnam par gźag par ’gyur la | de la kha dog daṅ | rtags daṅ | dbyibs tha mi dad pa’i phyir lus gcig pa dag go || bde bar ’du (4) śes pa’i phyir daṅ | bde ba yaṅ ma yin sdug bsṅal yaṅ ma yin par ’du śes pa’i phyir ’du śes tha dad pa dag ste | de dag ni dṅos gźi’i sa la yid bde ba’i dbaṅ pos yoṅs su skyo nas ñer bsdogs las btaṅ sñoms kyi dbaṅ po mṅon du byed la | ñer bsdogs kyi btaṅ (5) sñoms kyi dbaṅ po sa yoṅs su skyo nas ni yaṅ dṅos gźi’i sa la yid bde ba’i dbaṅ po mṅon du byed de | dper na dbaṅ phyug dag ’dod pa’i dga’ bas yoṅs su skyo nas chos kyi dga’ ba ñams su myoṅ bar byed la | chos kyi dga’ bas yoṅs su skyo nas ni yaṅ ’dod pa’i dga’ ba (6) ñams su myoṅ bar byed pa bźin no źes grag go || ’di dge rgyas pa dag la yaṅ thal bar ’gyur ba ma yin nam źe na | ma yin te | de dag ni bde ba des yoṅs su skyo ba med do || de ci’i phyir źe na | bde ba ni źi ba yin la | yid bde ba ni sems g-yo bar byed pa yin pas ma źi ba yin pa’i (7) phyir ro | mdo sde pa rnams ni mdo las ’od gsal ba’i lha’i ris de na sems can gaṅ dag skyes nas riṅ po ma lon pa ’jig rten ’di ’jig pa la mi mkhas śiṅ ’chags pa la mi mkhas pa de dag me lce de mthoṅ nas me lce de tshaṅs pa’i gźal med khaṅ stoṅ pa bsregs nas ’dir ’oṅ (113b1) bar ’gyur na mi ruṅ ṅo źes skra gnas yi chad ciṅ skyo bar ’gyur ro || . . . de lta bas na de dag me lce ’oṅ ba daṅ med par ’du śes pa’i phyir daṅ | (3) skrag pa daṅ mi skrag par ’du śes pa’i phyir ’du śes tha dad pa dag yin gyi bde ba daṅ sdug bsṅal daṅ | bde ba yaṅ ma yin sdug bsṅal yaṅ ma yin par ’du śes pa’i phyir ni ma yin no źes ’chad do || sems can gzugs can lus gcig ’du śes gcig pa dag kyaṅ yod de | ’di (4) lta ste | dge rgyas kyi lha rnams so || ’di ni rnam par śes pa gnas pa bźi pa’o źes gsuṅs te | [no Tibetan corresponding? phrawee] ’du śes gcig pa dag ces bya ba ni | bde bar ’du śes pa dag go || de la bsam gtan daṅ po na ni ñon moṅs pa can gyi ’du śes su ’du śes gcig pa dag yin no || gñis (5) pa na ni dge ba’i ’du śes su ’du śes tha dad pa dag yin no || gsum pa na ni rnam par smin pa las skyes pa’i ’du śes su ’du śes gcig pa dag yin no || gzugs med pa gsum po ni mdo las ji skad ’byuṅ ba ste | de ltar na de dag gi ni rnam par śes pa gnas pa bdun yin no || (6) ’di la rnam par śes pa gnas pa gaṅ yin źe na | ci rigs par de dag daṅ ldan pa’i phuṅ po lṅa daṅ bźi yin no || ci’i phyir lhag ma rnam par śes pa gnas pa ma yin źe na |

yasmāt
śeṣaṃ tatparibhedavat |

偈曰。所餘有變異。

於餘處皆有損壞識法故。

’di ltar | lhag ma de ’joms byed ldan |

kiṃ punaḥ śeṣam | durgatayaś caturthaṃ dhyānaṃ bhavāgraṃ ca | atra hi vijñānaparibhedāḥ santy ata eva na vijñānasthitiḥ | kaḥ punaḥ paribhedaḥ yena vijñānaṃ paribhidyate | tatrāpāyeṣu duḥkhā vedanā paribheda upaghātikatvāt | caturthe dhyāne āsaṃjñikam asaṃjñisamāpattiś ca | bhavāgre nirodhasamāpattiś cittasantaticchedāt | punar āha | yatrehasthānāṃ gantukāmatā tatrasthānāṃ cāvyuccalitukāmatā ’sau vijñānasthitir uktā | apāyeṣu cobhayaṃ nāsti | caturthe dhyāne sattvā uccalitamānasāḥ pṛthagjanā āsaṃjñikaṃ praveṣṭukāmā āryāḥ śuddhāvāsān bhavāgrāpaṭupracāratvān⁷ na vijñānasthitir iti | etāś ca sapta vijñānasthitayo yathoktāḥ |

7. As Tibetan, P has bhavāgrānapaṭupracāratvān

釋曰。(9)所餘是何法。謂諸惡道第四定及有頂。何以(10)故。於中識有諸變異。故非識住。云何變異。 (11)於惡道中苦受是變異。由損害識故。於第四(12)定無想定是變異。於有頂滅心定是變異。能(13)斷識相續故。復説住於餘處衆生。是欲住處。(14)若住於此處不欲更動。説名識住。於惡道無(15)此二義。於第四定中衆生恒有動求出心。若(16)凡夫欲見無想天。若聖人欲見五淨居。有頂(17)心細昧故。彼非識住。如所説是七識住。

餘處者何。(27)謂諸惡處第四靜慮及與有頂。所以者何。由(28)彼處有損壞識法故非識住。何等名爲損(29)壞識法。謂諸惡處有重苦受能損於識。第(43b1)四靜慮有無想定及無想事。有頂天中有(2)滅盡定能壞於識令相續斷故非識住。復(3)説。若處餘處有情心樂來止。若至於此不(4)更求出。説名識住。於諸惡處二義倶無。第(5)四靜慮心恒求出。謂諸異生求入無想。若(6)諸聖者樂入淨居或無色處。若淨居天樂證(7)寂滅。有頂昧劣故非識住。如是分別七識(8)住已。因茲復説九有情居。其九者何。

lhag ma gnag źig ce na | ṅan ’gro rnams daṅ | bsam (7) gtan bźi pa daṅ | srid pa’i rtse mo’o || ’di dag na rnam par śes pa ’joms par byed pa dag yod pas de’i phyir ’di dag ni rnam par śes pa gnas pa ma yin no || ’joms par byed pa źes bya ba ci źe na | gaṅ gis rnam par śes pa ’joms par byed pa ste | de la ṅan soṅ (114a1) dag na ni ’joms par byed pa sdug bsṅal gyi tshor ba yin te | gnod par byed pa yin pa’i phyir ro || bsam gtan bźi pa na ni ’du śes med pa daṅ | ’du śes med pa’i sñoms par ’jug pa yin no || srid pa’i rtse mo na ni ’gog pa’i sñoms par ’jug pa (2) yin te | sems kyi rgyun gcod pa’i phyir ro || yaṅ smras pa | gaṅ du ’di na gnas pa rnams na ’gro bar ’dod la | de na gnas pa rnams ni bskyod par mi ’dod pa de rnam par śes pa gnas par bśad na | ṅan soṅ dag na ni gñi ga med do || bsam gtan bźi pa na ni sems can (3) rnams bskyod pa’i yid daṅ ldan pa dag yin te | so so’i skye bo rnams ni ’du śes med par ’jug ’dod la | ’phags pa rnams ni gnas gtsaṅ mar ro || srid pa’i rtse mo ni rgyu ba mi gsal ba’i phyir rnam par śes pa gnas pa ma yin no || rnam par śes pa gnas pa bdun po (4) ji skad bśad pa de dag daṅ |

bhavāgrāsaṃjñisattvāś ca sattvāvāsā nava smṛtāḥ || 3.6 ||

偈(18)曰。有頂無想天。衆生居有九。

頌曰(9)應知兼有頂　及無想有情
(10)是九有情居　餘非不樂住(11)

srid rtse daṅ | ’du śes med pa’i sems can rnams || sems can gyi ni gnas dgur bśad ||

eṣu hi sattvā āvasanti svecchayā |

釋曰。於九處(19)中衆生如欲得住。

論曰。前七識住及第一有無想有情。是名爲(12)九。諸有情類唯於此九欣樂住故。

’di dag tu sems can rnams raṅ dgas kun tu gnas so ||

anicchāvasanān nānye

偈曰。不欲住餘非。

See the full verse quoted previously

mi ’dod bźin gnas phyir gźan min ||

釋曰。(20)何者爲餘。謂惡道。何以故。於中衆生不欲(21)住業。羅刹逼之令住。不由自欲住。是故非衆(22)生居。譬如牢獄。於餘經説七種識住。

立有情(13)居。餘處皆非。不樂住故。言餘處者。謂諸惡(14)處。非有情類自樂居中。惡業羅刹逼之令(15)住故。彼如牢獄不立有情居。第四靜慮除(16)無想天餘非有情居。如識住中釋。前所引(17)經説七識住。

gźan gaṅ źe na | ṅan soṅ rnams te | (5) de dag tu sems can rnams mi ’dod bźin du las kyi srin po dag gis kun tu gnas su ’jug gi dga’ ste gnas pa ni ma yin no || de’i phyir de dag ni sems can rnams kyi gnas pa ma yin te btson ra bźin no || mdo gźan las ni rnam par śes pa gnas pa bdun źes gsuṅs (6) so ||

anyatra
catasraḥ sthitayaḥ punaḥ |

復有餘(23)經説。
偈曰。復有四識住。

復有餘經説
四識住。

gźan las ni gnas pa dag ni yaṅ bźi ste | źes gsuṅs pa |

katamāś catasraḥ | rūpopagā vijñānasthitir vedanopagā saṃjñopagā saṃskāropagā iti | tāsāṃ kaḥ svabhāvaḥ | tā hi yathākramaṃ |

釋曰。何者爲四。愛(24)色識住。愛受識住。愛想識住。愛行識住。此(25)四體相云何。此次第。

其四者(18)何。頌曰(19)四識住當知　四蘊唯自地
(20)説獨識非住　有漏四句攝(21)論曰。如契經言。識隨色住。識隨受住。識隨(22)想住。識隨行住。是名四種。如是四種其體(23)云何。謂隨次第

bźi gaṅ źe na | rnam par śes pa gnas pa gzugs su ñe bar ’gro ba daṅ | tshor bar yaṅ ñe bar ’gro ba daṅ | ’du śes su ñe bar ’gro ba daṅ | ’du byed du ñe bar ’gro ba’o || de dag gi raṅ bźin ci (7) źe na | de dag ni go rims bźin du |

catvāraḥ sāsravāḥ skandhāḥ

偈曰。謂有流四陰。

有漏四蘊。

zag daṅ bcas pa’i phuṅ po bźi ||

te punaḥ
svabhūmāv eva

釋(26)曰。是陰。
偈曰。自地非餘地。
釋曰。此四陰是(27)自地陰。

又此。唯在自地

de dag kyaṅ
raṅ gi sa pa ñid |

nānyatra bhūmau | kiṃ kāraṇam | pratiṣṭhā hi sthitiḥ | na ca visabhāgabhūmikeṣu skandheṣu vijñānaṃ tṛṣṇāvaśāt pratitiṣṭhatīti | kasmān na vijñānaṃ vijñānasthitir ucyate yathā saptasu vijñānasthitiṣu pañca skandhā iti⁸ | sthātuḥ parihāreṇa sthitividhānāt | na hi sthātaiva sthitir ucyate | yathā na rājaiva rājāsanam iti | yāṃś ca dharmān abhiruhya vijñānaṃ vāhayati naunāvikanyāyena te dharmā vijñānasthitaya uktāḥ | na tu vijñānaṃ vijñānam evāruhya vāhayaty ato noktam iti vaibhāṣikāḥ | yat tarhi sūtra uktaṃ “vijñāne āhāre asti nandī asti rāga iti | yatrāsti nandī asti rāgaḥ pratiṣṭhitaṃ tatra vijñānam adhirūḍham” iti | tat katham | “sapta ca vijñānasthitayaḥ pañcaskandhasaṃgṛhītā”⁹ iti tat katham | evaṃ tarhy abhedenopapattyāyatanasaṃgṛhīteṣu skandheṣu sābhir āmāyāṃ vijñānapravṛttau vijñānaṃ vijñānasthitiḥ | pratyekaṃ tu yathā rūpādayo vijñānasya saṃkleśāya bhavanti | tasmāc catasṛṣu vijñānasthitiṣu

8. yathā ... iti not in chi & tib. 9. Probably read °svabhāva for saṃgṛhītā as Vyākhyā, two chi and tib, cf. critical note in P.

非餘地陰。何以故。住者定著爲義。 (28)於不同地陰中。識隨貪愛故。不能得住。云(29)何不説識爲識住。由離能住立住故。不説識(200c1)住。非能住爲住。譬如非王爲王所使。復次若(2)識乘策此法。此法名識住。由船人道理故。(3)説諸法爲識住。非識自乘策識故。不説識爲(4)住。毘婆沙師説如此。若爾經中説。於識食有(5)愛有欲。若於中有愛有欲。於中識即乘住。此(6)經云何。七種識住五陰爲性。此經復云何(7)有如此。雖然不分別。生處所攝五陰中有受(8)樂識生時。亦説識爲識住。若如色等。各各能(9)起識染汚。若單識不能爲如此。是故於四識(10)住

(24)非餘。識所依著名識住故。非於異地色(25)等蘊中識隨愛力依著於彼。如何不説(26)識爲識住。由離能住立所住故。非能住(27)識可名所住。如非即王可名王座。或若有(28)法識所乘御如人船理説名識住。非識即(29)能乘御自體。是故不説識爲識住。毘婆沙(43c1)師所説如是。若爾何故餘契經言。於識食(2)中有喜有染。有喜染故識住其中識所乘(3)御。又如何言前七識住五蘊爲體。雖有是(4)説而於生處所攝蘊中不別分析。總生喜(5)染故。識轉時亦名識住。非獨説識。然色等(6)蘊一一能生種種喜染令識依著。獨識不(7)然故言非住。是故於此四識住中

sa gźan du ni ma yin no || ci’i phyir źe na | gnas pa ni brten pa yin na | skal ba mi mñam pa’i sa pa’i phuṅ po dag la ni rnam par śes pa sred pa’i dbaṅ gis mi (114b1) brten pa’i phyir ro || ci’i phyir rnam par śes pa la rnam par śes pa gnas pa źes mi bya źe na | bye brag tu smra ba rnams na re gnas pa po yoṅs su spaṅs nas gnas pa źes bya ba med pa’i phyir te | gnas pa po ñid la ni gnas pa źes mi bya ste | dper na rgyal po ñid rgyal po’i (2) bstan ma yin pa bźin no || yaṅ na chos gaṅ dag la rnam par śes pa gnas nas gru daṅ mñan pa’i tshul du ’gro bar byed pa’i chos de dag rnam par śes pa gnas pa dag ces bśad na | rnam par śes pa ñid rnam par śes pa la gnas nas ’gro bar byed pa ni ma yin pas de’i phyir (3) ma bśad do źes zer ro || ’o na mdo las | rnam par śes pa’i zas la dga’ ba yaṅ yod | ’dod chags kyaṅ yod do || gaṅ la dga’ ba yod ciṅ ’dod chags yod pa de la rnam par śes pa brten ciṅ gnas so źes gaṅ gsuṅs pa de ni ji lta bu | rnam par śes pa (4) gnas pa bdun phuṅ po lṅa’i raṅ bźin dag yin no źes bya ba de yaṅ ji lta bu | de lta na ’o na ni bye brag med par ni skye ba’i skye mched kyis bsdus pa’i phuṅ po dag la mṅon par dga’ ba daṅ bcas pa’i rnam par śes pa ’jug na rnam par śes pa la rnam par śes pa gnas pa źes bya’o || (5) so sor dbye ba ni ji ltar gzugs la sogs pa rnam par śes pa kun nas ñon moṅs par byed pa yin pa ltar rnam par śes pa ’ba’ źig ni de lta ma yin te | de lta bas na rnam par śes pa gnas pa bźi dag tu |

kevalam || 3.7 ||
vijñānaṃ na sthitiḥ proktaṃ

不説單識爲識住。

識非識(8)住。

rnam śes ’ba’ źig gnas par ma bśad do ||

api ca kṣetrabhāvena bhagavatā catasro vijñānasthitayo deśitāḥ | bījabhāvena ca sopādānaṃ vijñānaṃ kṛtsnam eveti na punar bījaṃ bījasya kṣetrabhāvena vyavasthāpayāṃ babhūvety abhiprāyaṃ parikalapayām āsa | ye dharmāḥ sahavarttino vijñānasya te ’sya kṣetrabhāvena sādhīyāṃso bhavantīti ta evāsya sthitaya uktāḥ |

復次佛世尊説四識住(11)爲田。一切有取識爲種子。不可安立種子爲(12)種子田。佛世尊意可了別如此。偈曰。住等衆(13)生名。釋曰。是法爲共生識好最勝田。是法説(14)之爲識住。

於餘可説。又佛意説。此四識住猶如良(9)田。總説一切有取諸識猶如種子。不可種(10)子立爲良田。仰測世尊教意如是。又法與(11)識可倶時生爲識良田。可立識住。識蘊不(12)爾故非識住。

gźan yaṅ bcom (6) ldan ’das kyis rnam par śes pa gnas pa bźi ni źiṅ gi ṅo bor bstan la | ñe bar len pa daṅ bcas pa’i rnam par śes pa zag par ni sa bon gyi ṅo bo kho nar bstan gyi | sa bon ñid sa bon gyi źiṅ gi ṅo bor rnam par gźag par gyur pa ni ma yin no źes bya bar dgoṅs pa yoṅs su (7) brtag go || chos gaṅ dag rnam par śes pa daṅ lhan cig ’byuṅ ba de dag ni ’di’i źiṅ gi ṅo bor śin tu legs pa yin pas de dag ñid ’di’i gnas pa dag ces bśad do ||

atha kathaṃ saptabhir vijñānasthitibhiś catasro vijñānasthitayaḥ saṃgṛhītāś catasṛbhir vā sapta | naiva hi saptabhiś catasro nāpi catasṛbhiḥ sapta |

爲以七識住攝四識住不。爲以四(15)識住攝七識住不。偈曰。各異。釋曰。七不攝(16)四。四不攝七。

如是所説七種四種識住雖(13)殊而皆有漏。爲七攝四四攝七耶。非遍相(14)攝。

yaṅ ci rnam par śes pa gnas pa bdun gyis bźi bsdus sam | ’on te bźis bdun bsdus śe na | bdun (115a1) gyis bźi yaṅ ma yin la bźis kyaṅ bdun ma yin gyi |

catuṣkoṭi tu saṃgrahe |

偈曰。四句攝。

可爲四句。

bsdu na mu ni bźi yin no ||

saṃgrahe vicāryamāṇe catuṣkoṭikaṃ veditavyam | syāt saptabhiḥ saṃgṛhītaṃ na catasṛbhir ity evamādi | prathamā koṭiḥ saptasu yad vijñānam | dvitīyā apāyeṣu caturthe dhyāne bhavāgre ca vijñānavarjyāḥ skandhāḥ | tṛtīyā saptasu catvāraḥ skandhāś caturthy etān ākārān sthāpayitvā | yac caitat gatyādibhedabhinnaṃ traidhātukam uktaṃ |

釋曰。若思量應(17)知四句相攝。有法七所攝非四所攝等。第一(18)句者。七識住中識。第二句者。惡道第四定有(19)頂識所離諸陰。第三句者。謂七識住四陰。第(20)四句者。除前三句 (21)前所説三界有五道等差別。

謂審觀察應知二門體互寛(15)陿得成四句。或有七攝非四攝等。第一句(16)者。謂七中識。第二句者。謂諸惡處第四靜慮(17)及有頂中除識餘蘊。第三句者。七中四蘊。第(18)四句者。謂除前相。於前所説諸界趣中。

bsdu ba dpyad na bdun gyis bsdus la bźis ma yin pa yaṅ yod de źes bya ba de lta bu la sogs pa mu bźir rig par bya ste | [] mu daṅ po ni bdun dag tu rnam par śes pa gaṅ (2) yin pa’o || gñis pa ni ṅan soṅ rnams daṅ | bsam gtan bźi pa daṅ | srid pa’i rtse mo na rnam par śes pa ma gtogs pa’i phuṅ po rnams so || gsum pa dag ni bdun dag tu phuṅ po bźi rnams so || bźi pa ni rnam pa de dag ma gtogs pa’o || ’gro ba la sogs pa’i bye brag (3) gis tha dad pa’i khams gsum bśad pa gaṅ yin pa |

veditavyāḥ |
catasro yonayas tatra sattvānām aṇḍajādayaḥ || 3.8 ||

於中應知。偈曰。(22)於中有四雜。衆生謂卵等。

應(19)知其生略有四種。何等爲四。何處有何。頌(20)曰(21)於中有四生　有情謂卵等
(22)人傍生具四　地獄及諸天
(23)中有唯化生　鬼通胎化二

der ni sgo ṅa las skyes sogs || sems can skye gnas bźi dag tu || rig par bya ste |

10. P has °śūka° 11. P upapadane

釋曰。卵生胎生濕(23)生化生。雜者何義。雜生爲義。於中衆生相雜(24)生。由生等故。何者卵生。是衆生從卵出。如(25)鵝鶴孔雀鸚鵡舍利等。何者胎生。是衆生從(26)胎出。如象馬牛驢駝等。何者濕生。是衆生(27)從四大氣所生。如蟲蚊蜻蛉等。何者化生。是(28)衆生不減具根圓。得是及身分一時倶生。 See the previous record 如(29)天地獄中陰等。

(24)論曰。謂有情類卵生胎生濕生化生。是名爲(25)四。生謂生類。諸有情中雖餘類雜而生類(26)等。云何卵生。謂有情類生從卵殼是名卵(27)生。如鵝孔雀鸚鵡鴈等。云何胎生。謂有情類(28)生從胎藏是名胎生。如象馬牛猪羊驢等。 (29)云何濕生。謂有情類生從濕氣是名濕生。 (44a1)如虫飛蛾蚊蚰蜒等。云何化生。謂有情類(2)生無所託是名化生。如那落迦天中有等。(3)具根無缺支分頓生。無而欻有故名爲化。 See the previous record See the previous record two ahead

sgo ṅa las skyes pa’i skye gnas daṅ | mṅal nas skyes pa’i skye gnas daṅ | drod gśer las skyes pa’i skye gnas daṅ | rdzus te (4) skyes pa’i skye gnas so || skye gnas źes bya ba ni skye ba yin te | ’dir sems can rnams ’chol bar ’gyur źiṅ skye ba thun moṅ pa’i phyir ’dra bar ’gyur bas skye gnas so || sgo ṅa las skyes pa’i skye gnas gaṅ źe na | sgo ṅa las skyes pa’i skye gnas gaṅ źe na | sems can gaṅ dag sgo ṅa las skyes pa rnams te | ’di lta ste | (5) ṅaṅ pa daṅ | khruṅ khruṅ daṅ | rma bya daṅ | ne tso daṅ | ri skegs la sogs pa lta bu’o || mṅal nas skyes pa’i skye gnas gaṅ źe na | sems can gaṅ dag mṅal las skyes pa rnams te | ’di lta ste | glaṅ po che daṅ | rta daṅ | ba laṅ daṅ | ma he daṅ | boṅ bu daṅ | phag la sogs (6) pa lta bu’o || drod gśer las skyes pa’i skye gnas gaṅ źe na | sems can gaṅ dag ’byuṅ ba’i drod gśer las skye ba rnams te | ’di lta ste srin bu daṅ | sbur pa daṅ | phye ma leb daṅ | sbraṅ bu la sogs pa lta bu’o || rdzus te ’byuṅ ba’i skye gnas gaṅ źe na | sems can gaṅ dag (7) dbaṅ po ma tshaṅ ba ma yin źiṅ dman pa ma yin la | yan lag daṅ ñid lag thams cad daṅ ldan par cig car du skye ba rnams so || de ñid kyi phyir de dag skye ba la mdzes par byed pa’i phyir rdzus te ’baṅ ba rnams źes bya ste | ’di lta ste | lha daṅ | srid pa bar ma la (115b1) sogs pa lta bu’o ||

atha kasyāṃ gatau kati yonayaḥ saṃvidyanta ity āha

復次於一一道中有幾種生。

yaṅ ’gro ba gaṅ na skye gnas du źig yod ce na | smras pa |

caturdhā nara tiryañcaḥ

(201a1)偈曰。人畜具四生。

See the full verse quoted previously

mi daṅ dud ’gro rnam pa bźi ||

manuṣyāś caturvidhāḥ | aṇḍajās tāvad yathā kroñcīniryātau śailopaśailau sthavirau mṛgāramātuś ca dvātriṃśat putrāḥ pañcālarājasya ca pañca putraśatāni | jarāyujā yathedānīm | saṃsvedajās tadyathā māndhātṛcārūpacārukapotamālinyāmrapālyādayaḥ | upapādukāḥ punaḥ prāthamakalpikāḥ | evaṃ tiryañco ’pi caturvidhāḥ | trividhā dṛśyanta eva | upapādukās tu nāgasuparṇiprabhṛtayaḥ |

釋曰。人道有四生。卵生(2)者。如世羅優波世羅二比丘從鶴鳥生。又彌(3)伽羅母。三十二子。又如般遮羅王生五百子。 (4)胎生者。如今世人。濕生者。如頂生王。遮婁優(5)波遮婁王。迦富多摩梨尼夫人。菴羅夫人等。 (6)化生者。如劫初生人。畜生亦有四種。可見(7)有三種。若化生如龍伽婁羅鳥等。

人(4)傍生趣各具四種。人卵生者。謂如世羅(5)鄔波世羅生從鶴卵。鹿母所生三十二子。(6)般遮羅王五百子等。人胎生者。如今世人。 (7)人濕生者。如曼馱多遮盧鄔波遮盧。(8)鴿鬘菴羅衞等。人化生者。唯劫初人。傍生(9)三種共所現見。化生如龍掲路荼等。[See also previous record]

mi rnams ni rnam pa bźi ste | re źig sgo ṅa las skyes pa ni ’di lta ste | khruṅ khruṅ mo las skyes pa brag daṅ ñe brag daṅ ri dvags ’dzin gyi ma’i bu sum cu rtsa gñis daṅ | rgyal po lṅa (2) len gyi bu lṅa brgya rnams so || mṅal na skyes pa ni ji ltar da ltar gyi lta bu’o || drod gśer las skyes pa ni ’di lta ste | da las nu ba daṅ | mdzes pa daṅ | ñe mdzes daṅ | thi ba’i phreṅ ba can daṅ | aa mra skyoṅ ma la sogs pa lta bu’o || rdzus te skye ba ni bskal pa daṅ po pa rnams (3) kho na’o || dud ’gro yaṅ rnam pa bźi ste | rnam pa gsum ni snaṅ ba kho nar zad do || rdzus te skye ba rnams ni klu daṅ | ’dab bzaṅs la sogs pa lta bu’o ||

nārakā upapādukāḥ |
antarābhavadevāś ca

偈曰。地獄(8)但化生。中陰及諸天。

See the previous verse

dmyal ba rnams daṅ lha rnams daṅ || srid pa bar ma rdzus te skye ||

sarve nārakā antarābhavikāḥ devāś copapādukā eva |

釋曰。一切地獄衆生。(9)中陰衆生諸天。皆是化生。

一切地(10)獄諸天中有皆唯化生。

dmyal ba daṅ | srid pa bar ma pa daṅ | lha thams (4) cad ni rdzus te skye ba kho na yin no ||

pretā api jarāyujāḥ || 3.9 ||

偈曰。鬼神亦胎生。

See the full verse quoted previously

yi dvags mṅal nas skye ba yaṅ yin |

apiśabdād apy upapādukā iti | āyuṣmate mahāmaudgalyāyanāya pretī nivedayate

(10)釋曰。亦言即顯有化生。胎生者。如女餓鬼白(11)淨命目乾連云

鬼趣唯通胎化二種。(11)鬼胎生者。如餓鬼女白目連云

’di źes bya ba’i sgras ni rdzus te skye ba dag yin no źes bya ste | tshe daṅ ldan pa mod gal gyi bu chen po la yi dvags mo źig na re |

“pañca putrān ahaṃ rātrau divā pañca tathā parān |
bhakṣayāmi janitvā tān nāsti tṛptis tathāpi me ||”

(12)我夜生五子　晝時亦生五
(13)生已皆食盡　如此我無飽

(12)我夜生五子　隨生皆自食
(13)晝生五亦然　雖盡而無飽

bdag gis mtshan mo bu lṅa daṅ || de bźin ñi na mo gźan lṅa dag | bskyed (5) nas de dag za mod kyi || ’on kyaṅ bdag ni tshim pa med || ces smras pa’o ||

katamā yoniḥ sarvasādhvī | upapādukā | atha kim arthaṃ caramabhaviko bodhisattvaḥ prāptopapattivaśitve ’pi jarāyurjāṃ yonir bhajate | evaṃ hi kriyamāṇe mahāntam arthaṃ paśyati | jñātisaṃbandhena mahataḥ śākyavaṃśasya dharme ’vataraṇārthaṃ cakravarttivaṃśyo ’yam iti cānyeṣāṃ bahumānādarāvarjanārthaṃ manuṣyabhūtā api caināṃ siddhiṃ gacchantīti vineyānām utsāhārtham | itarathā hy aprajñāyamānakulagotraḥ ko ’py ayaṃ māyāpuruṣa ity evaṃ parikalpayeyur devaḥ piśāca iti vā yathā ’nyatīrthyā apabhāṣante kalpaśatasyātyayād evaṃvidho māyāvī loke prādurbhūya māyayā lokaṃ bhakṣayatīti | apare tv āhuḥ | śarīradhātūnām avasthāpanārthaṃ yeṣu manuṣyā anye ca prajāṃ vijñāya sahasraśaḥ svargaṃ ca prāptā apavargaṃ ceti upapādukānāṃ hi sattvānāṃ bāhyabījābhāvān mṛtānāṃ kāyo nāvatiṣṭhate niśānta iva tailapradyoto ’ntardhīyate | ādhiṣṭhānikīm ṛddhiṃ bhagavata icchatāṃ na yukta eṣa parihāraḥ | praśnāt praśnāntaram upajāyate | yady apy upapādukānāṃ kāyanidhanaṃ na prajñayate katham uktaṃ sūtre “upapādukaḥ suparṇī upapādukaṃ nāgam uddharati bhakṣārtham” iti | noktaṃ bhakṣayatīty api tūddharati bhakṣārtham ajñatvād ity adoṣaḥ | bhakṣayati vā yāvan na mṛto bhavati na punar mṛtasyāsya tṛpayatīti |

(14)何生於一切中最勝。化生。若爾云何。最後(15)生菩薩。已至得。生自在唯受胎生。若作如此(16)見大利益。利益者。由親屬相關故。令無量大(17)家釋迦種得入正法。此人是轉輪王種姓。但(18)由此名欲生他恭敬尊重。及背邪歸正。在於(19)人道。亦得如此希有勝利。我等今云何下心。(20)爲起受化衆生正勤心。若不爾。家姓則不可(21)識。世間應作此計。此衆生是何幻惑。爲天爲(22)鬼。外道亦説此言。一百劫盡如此幻惑人出(23)於世。作幻化事噉食世間。爲離此謗故受胎(24)生。有餘師説。爲安立身界尸履故受胎生。於(25)中人及餘衆生。作供養事竟。由此福徳過於(26)千遍。恒受天生後得解脱。何以故。化生衆生(27)無外種子故。若死身不得住。如燈光已滅靜(28)無復餘。化生亦爾。若是人信世尊。有成願(29)通慧。此救不然。從別問更生別問。若化生衆(201b1)生。屍骸不可得。經中云何説。化生伽婁羅取(2)化生龍爲食。不解故無失。復有食乃至未死。(3)若死無復飽。

(14)一切生中何生最勝。應言最勝唯是化生。若(15)爾何縁後身菩薩得生自在而受胎生。現(16)受胎生有大利故。謂爲引導諸大釋種親(17)屬相因令入正法。又引餘類令知菩薩是(18)輪王種生敬慕心。因得捨邪趣於正法。又(19)令所化生増上心。彼既是人。能成大義。我(20)曹亦爾。何爲不能因發正勤專修正法。 (21)又若不爾族姓難知。恐疑幻化爲天爲鬼。(22)如外道論矯設謗言。過百劫後當有大幻(23)出現於世噉食世間。故受胎生息諸疑謗。 (24)有餘師説。爲留身界故受胎生。令無量人(25)及諸異類一興供養千返生天及證解脱。(26)若受化生無外種故。身纔殞逝無復遺形。(27)如滅燈光即無所見。若人信佛有持願(28)通能久留身。此不成釋因論生論。若化生(29)身如滅燈光死無遺者。何故契經説化生(44b1)掲路荼取化生龍爲充所食。以不知故(2)爲食取龍。不説充飢。斯有何失。或龍未(3)死暫得充飢。死已還飢。暫食何咎。

skye gnas thams cad kyi naṅ na bzaṅ ba gaṅ yin źe na | rdzus te skye ba yin no || ’o na ci’i phyir srid pa tha ma pa’i byaṅ chub sems dpa’ skye ba la dbaṅ thob pa yaṅ mṅal nas skye ba’i skye gnas la brten ce (6) na | de ltar mdzad na don chen po gzigs pa yin te | ñe du daṅ ’brel bas śākya’i rigs chen po chos la gzud pa’i phyir daṅ | ’di ni ’khor los sgyur ba’i rigs yin no źes gźan dag rim gro bskyed du gźug pa’i phyir daṅ | mir gyur pa dag gis kyaṅ grub pa ’di thob bo (7) źes gdul bya rnams spro ba bskyed pa’i phyir ro || de lta ma yin te | rigs daṅ gduṅ med na | ji ltar gźan mu stegs can na re bskal pa brgyar ’das nas sgyu ma mkhan ’di lta bu źig ’jig rten du byuṅ nas sgyu mas ’jig rten za’o źes kha zer ba ltar ’di su źig yin | sgyu ma’i skyes (116a1) bu’am | ’on te śa za źig ces de sñam du yoṅs su rtog par ’gyur ro || gźan dag na re gaṅ dag la mi rnams daṅ | gźan dag gis mchod pa byas nas | stoṅ phrag gis mtho ris daṅ byaṅ grol ’thob pa riṅ bsrel sku gduṅ rnams bźag pa’i phyir te | rdzus (2) te skye ba’i sems can rnams la ni phyi’i sa bon med pa’i phyir śi ba rnams kyi lus mi gnas te | tho raṅs kyi til mar gyi mar me śi bar gyur pa bźin no źes zer te | bcom ldan ’das kyi byin gyi rlabs las byuṅ ba’i rdzu ’phrul yin par ’dod pa rnams la ni lan de rigs pa (3) ma yin no || dri ba las dri ba gźan ’byuṅ ste | gal te rdzus te skye ba rnams kyi lus źig pa med na | ji ltar mdo las rdzus te skye ba’i nam mkha’ ldiṅ gis rdzus te skye ba’i klu bza’ ba’i phyir ’byin to źes gsuṅs śe na | za’o źes ni ma gsuṅs pas ma śes nas bza’ ba’i phyir (4) ’byin pas ñes pa med do || yaṅ na ji srid ma śi’i bar du za bar byed kyi śi pa de’i tshim par ’gyur pa ni ma yin no ||

katamā yoniḥ sarvabahvī | upapādukaiva | sā hi dvigatī tisṛṇāṃ ca pradeśaḥ sarve cāntarābhāvikā iti |

何生於一切中最多。唯化生。何(4)以故。此具二道。三道中一分。一切中間悉化(5)生

於四生(4)内何者最多。唯化生。何以故。三趣少分及二(5)。趣全一切中有皆化生故。

skye gnas thams cad kyi naṅ nas maṅ ba gaṅ yin źe na | rdzus te skye ba yin te | de ni ’gro ba gñis daṅ gsum gyi phyogs daṅ | srid pa bar ma thams cad (5) yin no ||

ko ’yam antarābhāvo nāma |

何法名中陰。

此中何法説名中(6)有。何縁中有非即名生。

srid pa bar ma źes bya ba ’di ci źe na |

mṛtyūpapattibhavayor antarā bhavatīha yaḥ |

偈曰。死有及生有。在中間五(6)陰。

頌曰
(7)死生二有中　五蘊名中有
(8)未至應至處　故中有非生

’dir gaṅ ’chi daṅ skye ba yin || srid pa’i bar du ’byuṅ ba’o ||

maraṇabhavasyopapattibhavasya cāntarā ya ātmabhāvo ’bhinirvarttate deśāntaropapattisamprāptaye so ’ntarābhava ity ucyate | gatyantarālatvāt | katham ayaṃ jātaś ca nāma na copapanno bhavati |

釋曰。前死有後生有。於中間所得身。爲(7)至餘處。説此身名中有。在二道中間故。若身(8)已有。云何非生。

(9)論曰。於死有後在生有前即彼中間有自(10)體起。爲至生處故起此身。二趣中間故(11)名中有。此身已起何不名生。

lus gaṅ yul gźan du skye ba thob par bya ba’i phyir ’chi ba’i srid pa daṅ skye ba’i srid pa’i bar du mṅon par ’grub pa de ni srid pa bar ma źes bya ste | ’gro ba’i bar ma (6) yin pa’i phyir ro || ji ltar na ’di skye ba yaṅ yin la byuṅ ba yaṅ ma yin źe na |

gamyadeśānupetatvān nopapanno ’ntarābhavaḥ || 3.10 ||

偈曰。未至應至故。未生名(9)中有。

See the previous verse

bgrod pa’i yul du ma phyin phyir || srid pa bar ma byuṅ ba min ||

釋曰。若至所應至處。方得名生。此衆(10)生已離本生。未至應至處。於中間雖有未得(11)名生何處。是此衆生應往是處。業所引果報。(12)明了顯現及究竟。是所住處。若至此處名(13)生。餘部説。生有與死有斷絶。此執非可許。(14)何以故。由道理及阿含故。此中依道理説。

生謂當來所(12)應至處。依所至義建立生名。此中有身其(13)體雖起而未至彼。故不名生。何謂當來所(14)應至處。所引異熟究竟分明。是謂當來所應(15)至處。有餘部説。從死至生處容間絶。故無(16)中有。此不應許。所以者何。依理教故。理教(17)者何。

son pa ni byuṅ ba yin na srid pa bar ma ’di ni bgrod par bya ba’i yul du son pa ma yin te | de lta bas na byuṅ ba ma yin no || bgrod (7) par bya ba’i yul de gaṅ źig ce na | gaṅ du rnam par smin pas ’phaṅs pa mṅon źiṅ rdzogs pa’o || sde pa gźan dag na re | ’chi ba’i srid pa chad pa kho na las skye ba’i srid pa ’byuṅ ṅo źes zer te | de ni mi ’dod do || de ci’i phyir źe na | rigs pa daṅ luṅ las te | re źig (116b1) rigs pa la brten nas |

vrīhisantānasādharmyād avicchinnabhavodbhavaḥ |

偈(15)曰。
似穀相續故。無間於後生。

頌曰
(18)如穀等相續　處無間續生
(19)像實有不成　不等故非譬
(20)一處無二並　非相續二生
(21)説有健達縛　及五七經故

’bru’i rgyun daṅ chos mthun phyir || srid pa chad las ’byuṅ ba min ||

santānavarttināṃ hi dharmāṇām avicchedena deśāntareṣu prādurbhāvo dṛṣṭas tadyathā vrīhisantānasya | tasmād asyāpi sattvasantānasyāvicchedena deśāntareṣu prādurbhāvo bhaviṣṇuḥ | vicchinno ’pi dṛṣṭaḥ prādurbhāvas tadyathā ādarśādiṣu bimbāt pratibimbasya | evaṃ maraṇabhavād upapattibhavasya syāt |

釋曰。諸法次(16)第相續生。由不斷故。於餘處生。此可證見。(17)譬如穀相續。是故衆生相續次第無斷絶。於(18)餘處生。此義可然。若爾諸法斷絶於餘處生。(19)此可證見。譬如於鏡等中從本生影。亦可證(20)見。如此從死有生有斷絶生。此亦可然。

(22)論曰。且依正理中有非無。現見世間相續(23)轉法。要處無間刹那續生。且如世間穀等(24)相續。有情相續理亦應然。刹那續生處必無(25)間。豈不現見有法續生而於其中處亦有(26)間。如依鏡等從質像生。如是有情死有生(27)有。處雖有間何妨續生。

rgyun gyi ’jug pa’i chos rnams ni rgyun mi ’chad par yul gźan dag tu ’byuṅ ba mthoṅ ste | dper na ’bru’i rgyun lta bu’o || de lta bas na sems can gyi sems kyi rgyun ’di yaṅ mi ’chad (2) par yul gźan du ’byuṅ ba’i chos can yin no || chad nas ’byuṅ ba yaṅ mthoṅ ste | dper na me loṅ la sogs pa dag gi naṅ du gzugs las gzugs brñan lta bu’o || de bźin du ’chi ba’i srid pa las kyaṅ skye ba’i srid pa ruṅ ṅo źe na |

pratibimbam asiddhatvād asāmyāc cānidarśanam || 3.11 ||

偈(21)曰。影非成實故。不等故非譬。

See the full verse quoted previously

gzugs brñan ma grub phyir ba daṅ || (3) mi ’dra’i phyir na dpe ma yin ||

pratibimbaṃ nāmānyad evotpadyate dharmāntaram ity asiddham etat | siddhāv api ca satyām asāmyād anidarśanaṃ bhavati | kathaṃ tāvad asiddham |

釋曰。影是何(22)法。有別物生。是色中一類。是義不然。非成(23)實故。若成實有物不相似故。故亦不堪爲(24)譬。云何非成實。

實有諸像理不成(28)故。又非等故爲喩不成。謂別色生説名爲(29)像。其體實有理所不成。設成非等。故不成(44c1)喩。言像不成故非喩者。

gzugs brñan źes bya ba kha dog gi khyad par gźan kho na źig ’byuṅ ṅo źes bya ba de ni ma grub bo || grub tu zin kyaṅ mi ’dra ba’i phyir dpe ma yin no || re źig ji ltar ma grub ce na |

sahaikatra dvayābhāvāt

偈曰。共一處二無。

以一處所無二並(2)故。[See also previous verse]

gcig na lhan cig gñis med phyir ||

tatraiva hi deśe ādarśarūpaṃ dṛśyate pratibimbaṃ ca | na caikatra deśe rūpadvayasyāsti sahabhāva āśrayabhūtabhedāt | tathā digbhedavyavasthiter ekasmin vāpy ambudeśe svābhimukhadeśasthānāṃ rūpāṇām anyo ’nyaṃ pratibimbakam upalabhyate na tv ekatra rūpe dvayoḥ paśyatoḥ sahadarśanaṃ na bhavatīti na tatra rūpāntaropapattir yuktā | chāyātapayoś ca dvayoḥ sahaikatrabhāvo na dṛṣṭaḥ | upalabhyate ca chāyāstha ādarśe sūryasya pratibimbakam iti na yukto ’sya tatra prādurbhāvaḥ | athavā “sahaikatra dvayābhāvād” iti katamasya dvayasya | ādarśatalasyendupratibimbakasya ca | anyatraiva hi deśe ādarśatalaṃ bhavaty anyatraivāntargataṃ candrapratibimbakaṃ dṛśyate kūpa ivodakam | tac ca tatropapadyamānaṃ nānyatropalabhyate | ato nāsty eva tat kiñcit | sāmagryās tu sa tasyās tādṛśaḥ prabhāvo yat tathā darśanaṃ bhavati || acintyo hi dharmāṇāṃ śaktibhedaḥ | evaṃ tāvad asiddhatvāt | katham asāmyād anidarśanaṃ bhavati |

釋曰。(25)於餘一處見鏡色及影色。此一處中無道理(26)二影倶有。依止四大異故。復次別方定故。於(27)一水處互向自面。所有諸色互對生影。於一(28)色中二人共看。不應有倶時各見此中餘色(29)得生。是義不然。復次影及光。不曾見於一處(201c1)倶有。曾見鏡在影中日光顯然。若影是實有。(2)光不應得於中生以相違故。復次共一處二(3)無者。何者爲二。謂鏡面及月圓。於別處見鏡(4)面。於別處見鏡中月圓。如井中水。此月影若(5)於中生。不應見在餘處。是故此影實無所有。 (6)諸法聚集有如此勢力。謂非有顯現似有。何(7)以故。諸法功能差別。難可思議。如此不成(8)實故。不堪爲譬。云何由不相似故不堪爲譬。

謂於一處鏡色及像並見現前。二色不(3)應同處並有。依異大故。又陿水上兩岸色(4)形。同處一時倶現二像。居兩岸者互見分(5)明。曾無一處並見二色。不應謂此二色倶(6)生。又影與光未嘗同處。然曾見鏡懸置影(7)中。光像顯然現於鏡面。不應於此謂二並(8)生。或言一處無二並者。鏡面月像謂之爲(9)二。近遠別見如觀井水。若有並生如何別(10)見。故知諸像於理實無。然諸因縁和合勢力(11)令如是見。以諸法性功能差別難可思議。 (12)已辯不成所以非喩。言非等故亦非喩者。

yul de ñid na me loṅ gi (4) gzugs kyaṅ snaṅ | gzugs brñan yaṅ snaṅ ste | rten gyi ’byuṅ ba tha dad pa’i phyir yul gcig tu gzugs gñis lhan cig ’byuṅ ba ni med do || de bźin du phyogs tha dad pa na gnas pa rnams kyi mtshe’u’i chu yul gcig na raṅ gi mdun rol gyi yul na gnas pa’i gzugs (5) rnams kyi gzugs brñan phan tshun dmigs te | gzugs gcig la lta ba po gñis kyis lhan cig mi mthoṅ ba ni ma yin pas der gzugs gźan źig ’byuṅ bar rigs pa ni ma yin no || grib ma daṅ ñi ma gñis kyaṅ lhan cig ’byuṅ ba ma mthoṅ ba na grib ma na ’dug pa’i me loṅ gi naṅ na (6) ñi ma’i gzugs brñan yaṅ dmigs pas der de ’byuṅ bar rigs pa ni ma yin no || yaṅ na | gcig na lhan cig gñis med phyir || źes bya ba gñis gaṅ źe na | me loṅ gi ṅos daṅ zla ba’i gzugs brñan te | me loṅ gi ṅos kyaṅ gźan kho na la yod la | zla ba’i gzugs brñan naṅ du soṅ ba (7) yaṅ khron pa’i chu bźin du gźan kho na na snaṅ ṅo || de yaṅ de’i naṅ du ’byuṅ na ni gźan na dmigs par mi ’gyur ro || de lta bas na de ni cuṅ zad kyaṅ med kyi gaṅ phyir de ltar snaṅ ba de ni tshogs la de’i mthu de ’dra ba yin te | chos rnams kyi mthu’i bye brag ni bsam gyis mi khyab po || re źig (117a1) ma grub pa’i phyir ni de lta bu yin no || ji ltar na mi ’dra ba’i phyir dpe ma yin źe na |

asantānād

(9)偈曰。無相續。

(13)以質與像非相續故。[See also previous verse]

rgyun min phyir |

na hi bimbasya pratibimbakaṃ santānabhūtam ādarśasantānasaṃbaddhatvāt sahabhāvāc ca | yathā maraṇasyopapattibhavaḥ | santānaṃ ca praty avicchedena deśāntareṣu prādurbhāva udāhṛto nāsantānam ity asāmyaṃ dṛṣṭāntasya pratibimbasya ca |

釋曰。影非本物相續。與鏡相(10)續相應故。與本倶有故。如生有約死有成。相(11)續無間無絶。生於餘處故。影無如此相續。是(12)故影譬不等。

謂質與像非一相續。(14)唯依鏡等有像現故。像與本質倶時有故。 (15)如死生有是一相續前後無間餘處續生。質(16)像相望無此相續。以不相似故不成喩。

.. ji ltar ’chi ba’i srid pa skye ba’i srid pa | lta bur gzugs brñan ni gzugs kyi rgyun du gyur pa ma yin te | me loṅ gi rgyud daṅ ’brel pa’i phyir daṅ | lhan (2) cig ’byuṅ ba’i phyir ro || rgyun la mi ’chad par yul gźan dag tu ’byuṅ bar brjod kyi rgyun ma yin pa la ni ma yin pas dpe mi ’dra ba yin no || gzugs brñan ni |

dvayodayāt |

偈曰。二生。

又(17)所現像由二生故。[See the also verse quoted previously]

gñis las ’byuṅ phyir |

dvābhyāṃ hi kāraṇābhyāṃ pratibimbasyodayo bhavati | bimbāc cādarśāc ceti yat prādhānaṃ kāraṇaṃ tadāśrityotpadyate | na caivam upapattibhavasyāpi dvābhyāṃ kāraṇābhyāṃ saṃbhavo maraṇabhavāc cānyataś ca pradhānabhūtād ity ato ’py ayam asamāno dṛṣṭāntaḥ | na ca yuktam uktaṃ bāhyam eva cetanaṃ śukraśoṇitaṃ pradhānakāraṇam iti | yatra cāndhakāra¹² eva prādurbhāva upapādukānāṃ tatra kiṃ parikalpyate | evaṃ tāvad yuktito neṣyate | na marāṇabhavād vicchinna upapattibhavaprādurbhāvaḥ | tasmād asty evāntarābhavaḥ |

12. P has andhakaṇa (sic). To be expected is some word for “space” when refering to the chi and tib.

釋曰。從二種因影(13)得生。謂從本物及鏡。依此最勝二因影得生。 (14)生有不爾。從二因生。謂從死有及從餘勝法。(15)復由此義影譬不等。不應説如此。有外色無(16)意赤白爲勝因。若化生衆生。於空中受生。復(17)分別何因如此。由道理不可許。從死陰斷絶(18)無相續生陰得起。由此道理。是故有。中陰。

謂二縁故諸像得生。一者(18)本質。二者鏡等。二中勝者像依彼生。生有無(19)容由二縁起。唯有死有無別勝依。故所(20)引喩非等於法。亦不可説以外非情精血(21)等縁爲勝依性。由化生者空中欻生。於中(22)計何爲勝依性。已依正理對破彼宗從死(23)至生處容間絶。是故中有決定非無。

gzugs brñan ni gzugs daṅ me loṅ daṅ rgyu gñis las ’byuṅ bar ’gyur te | (3) gtso bo’i rgyu gaṅ yin pa de la brten nas ’byuṅ na | skye ba’i srid pa yaṅ de ltar ’chi ba’i srid pa daṅ | gtso bo’i rgyu gaṅ yaṅ ruṅ ba źig daṅ rgyu gñis las ’byuṅ ba ni med do || de’i phyir yaṅ de’i ’di ni mi ’dra ba yin no || phyi’i khu chu daṅ khrag la sogs pa sems pa med pa gtso bo’i (4) rgyu yin pa yaṅ rigs pa ma yin te | gaṅ du rdzus te skye ba rnams nam mkha’ kho na la ’byuṅ ba der ci źig yoṅs su brtag | de ltar re źig rigs pa las ’chi ba’i srid pa ’byuṅ bar mi ’dod do || de lta bas na srid pa bar ma ni yod pa ñid do ||

kaṇṭhokteś cāsti

偈(19)曰。由經。

次依(24)聖教證有中有。

mgur nas gsuṅs phyir (5) yod |

sūtra uktaṃ “sapta bhavāḥ | narakabhavas tiryagbhavaḥ pretabhavo devabhavo manuṣyabhavaḥ karmabhavo ’ntarābhava iti | naitat sūtraṃ tair āmnāyate | itas tarhi

釋曰。由經知有中陰。經中説七種(20)有。地獄有。畜生有。鬼神有。天有。人有業(21)有。中有。此經非彼受誦。復由別經説有中(22)陰。

謂契經言。有有七種。即五(25)趣有業有中有。若此契經彼部不誦。豈亦不(26)誦健達縛經。如契經言。

mdo las | srid pa ni bdun te | dmyal ba’i srid pa daṅ | dud ’gro’i srid pa daṅ | yi dags kyi srid pa daṅ | lha’i srid pa daṅ | mi’i srid pa daṅ | las kyi srid pa daṅ | srid pa bar ma’o źes gsuṅs so || mdo ’di ni de dag mi ’don to źe na | ’o na |

gandharvāt

偈曰。乾闥婆。

See the full verse quoted previously

dri za źes bya ba (6) ’di las te |

釋曰。三處現前故。於母胎(23)中衆生得受生。何者爲三。一母四大調適有(24)時。二父母互起愛心和合。三乾闥婆正至欲(25)託生。若除中陰。此中何法名乾闥婆。若此經(26)非彼所受誦。故執如此。云何陰壞得至其中。(27)復次若汝執無中陰。云何會釋阿輸羅耶那(28)經。經云汝等能知不。是乾闥婆正至於中。爲(29)刹帝利。爲婆羅門。爲鞞舍。爲首陀羅。爲從(202a1)東方來南西北方來。廣説如經。此中何法名(2)乾闥婆。五陰破壞。云何得來。如此之經汝可(3)不讀耶。若汝言我不受此經。此義復云何。偈(4)曰。

入母胎者要由三(27)事倶現在前。一者母身是時調適。二者父母(28)交愛和合。三健達縛正現在前。除中有身(29)何健達縛。前蘊已壞何現在前。若此契經彼(45a1)亦不誦。復云何釋掌馬族經。如彼經言。汝(2)今知不。此健達縛正現前者。爲婆羅門。爲(3)刹帝利。爲是吠舍。爲戍達羅。爲東方來。爲(4)南西北。前蘊已壞不可言來。此所言來固(5)唯中有。若復不誦如是契經。五不還經當(6)云何釋。

gnas gsum mṅon du gyur pas ma’i mṅal du bu chags par gyur te | ma ruṅ źiṅ zla mtshan daṅ ldan pa daṅ | pha ma chags par gyur ciṅ phrad pa daṅ | dri za yaṅ ñe bar gnas par gyur na’o źes gsuṅs pa | srid pa bar ma ma gtogs par dri za gźan (7) gaṅ źig yin | ’di yaṅ de dag ’di skad du mi ’don to || ’o na ji ltar źe na | phuṅ po źig pa ñe bar gnas par gyur na’o źes ’don to || gal te de lta na lṅa len gyi bu’i mdo || khyod kyi dri za ñe bar gnas pa gaṅ yin pa ’di rgyal rigs sam | bram ze ’am | rje’u rigs (117b1) sam | dmaṅs rigs sam | ’on te śar phyogs nas ’oṅs pa źig gam | ’on te lho daṅ nub daṅ | byaṅ nas ’oṅs pa źig śes sam źes bya ba ji ltar draṅ | phuṅ po źig pa ni ’oṅ bar ruṅ ba ma yin no || ’on te ’di yaṅ mi ’don to źe na | ’o na | sṅar gsuṅs | źes bya ba ’di (2) las te |

pañcokteḥ |

説五。

See the full verse quoted previously

“pañcānāgāmina” ity uktaṃ bhagavatā | antarāparinirvāyī upapadyaparinirvāyī anabhisaṃskāraparinirvāyī sābhisaṃskāraparinirvāyī ūrdhvasrotāś ceti | asaty antarābhave katham antarāparinirvāyī nāma syāt | antarā nāma devāḥ santīty eke | upapadyādayo ’pi hi nāma devā evaṃ sati prasajyate | tasmān neyaṃ kalpanā sādhvī | itaś ca

釋曰。佛世尊説有五種阿那含。中(5)滅生滅無行滅有行滅上流滅。若無中有。云(6)何得名中滅。有諸天名中。至於彼般涅槃。故(7)名中滅。若爾亦應有天名生等。至於彼般涅(8)槃。汝等亦應作如此執。是故此非好執。復次

如契經説。有五不還。一者中般。二(7)者生般。三無行般。四有行般。五者上流。中有(8)若無何名中般。有餘師執。有天名中。住彼(9)般涅槃。是故名中般。是則應許有生等天。(10)既不許然故執非善。

bcom ldan ’das kyis phyir mi ’oṅ ba ni lṅa ste | bar ma dor yoṅs su mya ṅan las ’da’ ba daṅ | skyes nas yoṅs su mya ṅan las ’da’ ba daṅ | mṅon par ’du byed pa med par yoṅs su mya ṅan las ’das pa daṅ | mṅon par ’du byed pa daṅ bcas par (3) yoṅs su mya ṅan las ’das pa daṅ | goṅ du ’pho ba’o źes gsuṅs pa srid pa bar ma med na ji ltar bar ma dor yoṅs su mya ṅan las ’da’ ba źes bya bar ’gyur | kha cig na re bar ma dor źes bya ba’i lha dag cig yod do źes zer ro || de lta na skyes ba źes bya ba la sogs pa (4) yaṅ lha dag cig yin par thal bar ’gyur ro || de lta bas na rtog pa ’di ni bzaṅ po ma yin no ||

gatisūtrataḥ || 3.12 ||

(9)偈曰。行經故。

See the full verse quoted previously

’gro mdo źes bya ba ’di las kyaṅ ’grub ste |

“sapta satpuruṣagatayaḥ” ity atra sūtre | antarāparinirvāyiṇas traya uktāḥ | kāladeśaprakarṣabhedena | tadyathā parīttaḥ sakalikāgnir abhinivarttamāna eva parinirvāyād evaṃ prathamaḥ | tadyathā ’yaḥprapāṭikā utpatanty eva nirvāyād evaṃ dvitīyaḥ | tadyathā ’yaḥprapātikā utplutya pṛthivyām apatiteva nirvāyād evaṃ tṛtīyaḥ | na caivam antarā nāma devās triprakārāḥ kāladeśaprakarṣabhinnāḥ santīti kalpanaiveyaṃ kevalā || anye punar āhuḥ | āyupramāṇāntare vā devasamīpāntare vā yaḥ kleśān prajahāti so ’ntarāparinirvāyī | sa punar dhātugato vā parinirvāti saṃjñāgato vā vitarkagato vā | tena trividho bhavatīti | prathamo vā rūpadhātau nikāyasabhāgaparigrahaṃ kṛtvā parinirvāti | dvitīyo devasamṛddhiṃ cānubhūya | tṛtīyo devānāṃ dharmasaṃgītim anupraviśya | upapadyaparinirvāyī punaḥ prakarṣayuktāṃ saṃgītim anupraviśya parinirvāti bhūyasā vā āyur upahatya nopapannamātra eveti ta ete sarve ’pi śakalikādidṛṣṭāntair na saṃvadhyante¹³ | deśagativiśeṣābhāvāt | ārupyeṣv api cāntarāparinirvāyī paṭhyetāyuḥpramāṇāntare parinirvāṇāt | na ca paṭhyate | “dhyānaiś catasro daśikā ārupyaiḥ saptikātrayam |
saṃjñayā ṣaṭṭikāṃ kṛtvā vargo bhavati samuditaḥ || ity etasyāyur dānagāthāyām | tasmād etad api sarvaṃ kalpanāmātram | athaitāny api sūtrāṇi tair nāmnāyante | kim idānīṃ kurmo yac chāstā ca parinirvṛtaḥ śāsanaṃ cedam anāyakaṃ bahudhā bhinnaṃ bhidyate cādyāpi yathecchaṃ granthataś cārthataś ca | yeṣāṃ tu tāvad ayam āgamaḥ pramāṇaṃ teṣām āgamato ’pi siddho ’ntarābhavaḥ | yat tarhi sūtra uktam “atha ca punar dūṣī māraḥ svaśarīreṇāvicau mahānarake prapatita” iti | tat katham iti | sa hi jīvann eva nārakībhir jvālābhir āliṅgitaḥ | kālaṃ kṛtvā ’ntarābhavenāvīciṃ prāpta ity ayaṃ tatrābhiprāyaḥ | atyudīrṇaparipūrṇāni hi karmāṇi kāyasya nikṣepaṃ na pratīkṣante | ato ’sya dṛṣṭadharmavedanīyaṃ karma pūrvaṃ vīpakvaṃ paścād upapadya vedanīyam iti | idam idānīṃ kathaṃ nīyate “pañcānantaryāṇi karmāṇi yāni kṛtvopacitya samanantaraṃ narakeṣūpapadyata” iti | anyāṃ gatim agatvety abhiprāyaḥ | upapadya vedanīyatvaṃ tatra karmaṇo dyotitam | atha yathārutaṃ kalpyate | pañcaiva kṛtvā naikam iti prāpnoti | kriyānantaraṃ ca | na kālāntaraṃ jīvitvā ko vā ’ntarābhavasyopapadyamānatvaṃ necchati | antarābhavenaiva hy asau maraṇāntaraṃ narakeṣūpapadyate | abhimukhatvāt | na ca brūma upapanno bhavatīti | iyaṃ tarhi gāthā kathaṃ nīyate “upanītatayā jarāturaḥ saṃprāpto hi yamāntikaṃ¹⁴ dvija |
vāso ’pi hi nāsti te ’ntarā pātheyaṃ ca na vidyate taveti” || atrāpi manuṣyeṣv antarāvāso nāstīty abhiprāyaḥ | atha vā ’ntarābhave ’py asya vāso nāsty upapattideśasaṃprāptipratigamanādhiṣṭhānād iti | ayam atrābhiprāyo nāyam abhiprāya iti kuta evaitat | tulya eṣa bhavato ’py anuyogaḥ | tasmād ubhayasminn api pakṣe yathoktasūtrāvirodhān na bhavaty etad antarābhavasyābhāve jñāpakam | jñāpakaṃ hi nāmāgatikā gatir iti |

13. Cf., however, the chi and tib equiavalents of this verb, meaning “not suitable”. 14. P has mama for yama, cf. chi and tib.

釋曰。於經中説有七種賢聖(10)行。於中説中滅人有三。由時節處所勝負差(11)別故。譬如有鐵小火星纔出即滅。初人亦爾。 (12)譬如有鐵火星出遠方滅。第二人亦爾。譬如(13)有鐵火星出去最遠墮未至地而滅。第三人(14)亦爾。如汝所執。若有天名中則無如此三品。(15)時節處所勝負差別。是故此執唯漫分別。有(16)餘師説。於壽量中間立三人。或執近諸天(17)邊。若人滅盡諸惑。説名中滅。此人或行入(18)界般涅槃。或行入想般涅槃。或行入覺般涅(19)槃。是故成三。復次初人於色界中。攝聚同(20)分已般涅槃。第二人受富樂已般涅槃。第三(21)人入誦法藏堂已般涅槃。若爾生滅何相。此(22)人入多時相應誦法藏堂已方般涅槃。多故(23)減壽命。然後般涅槃。非初受生即般涅槃。(24)如此一切與火星譬皆不相應行處所無勝負(25)差別故。若爾於無色界。亦應説有中滅人。亦(26)於壽量中間般涅槃故。由不説故。是故此執(27)惟自分別。若汝不讀誦如此等經。我今何所(28)作。大師已般涅槃。正教無主。已多種分破(29)乃至今時。於文於義隨欲分破。此猶不息。 (202b1)若人受如此等阿含。爲證爲量。中陰於此人(2)得成。若爾云何説頭師魔。由現身入大阿毘(3)指獄。此魔正生未死。地獄火焔已來燒身。方(4)捨壽命。由中有身乃入地獄。經意如此。何(5)以故。若業最劇。圓滿此業。不得待捨身。是故(6)此魔現報先熟。生報後熟。復次此義今云何(7)可會釋。有五無間業。若人已作已長。次第無(8)間必生地獄。不往餘道。此是經意。於中爲(9)顯此業必受生報。若如文分別。但應稱五業。(10)不得説餘句。應至如此。若作業無間命即應(11)斷。無暫活義。何人不許中有生義。雖然從死(12)有無間。由中有生於地獄趣。向生有故。是故(13)不説爲生有。若爾云何。釋此偈 (14)已度四位至衰耄　二生汝今近閻魔
(15)於其中間必無住　路中資糧咄不有 (16)此偈顯於人道中無中間住。生滅次第無礙(17)故。復次於中有中無住。爲至生處行無礙故。 (18)偈意如此。若如此是意。若如此非意。此分判(19)依何道理得成。汝亦同此難。是故於此二義。(20)如前所説經。無相違故。故不可偏以此偈(21)證無中陰義。復次證名言者。是行無行

又經説有七善士趣。 (11)謂於前五中般分三。由處及時近中遠(12)故。譬如札火小星迸時纔起近即滅。初善士(13)亦爾。譬如鐵火小星迸時起至中乃滅。二善(14)士亦爾。譬如鐵火大星迸時遠未墮而滅。三(15)善士亦爾。非彼所執別有中天。有此時處(16)三品差別。故彼所執定非應理。有餘復説。 (17)或壽量中間。或近天中間。斷餘煩惱成阿(18)羅漢。是名中般。由至界位或想或尋而般(19)涅槃故有三品。或取色界衆同分已即般(20)涅槃。是名第一。從是次後受天樂已方般(21)涅槃。是名第二。復從此後入天法會乃般(22)涅槃。是名第三。入法會已復經多時方般(23)涅槃。是名生般。或減多壽方般涅槃。非(24)創生時故名生般。如是所説與火星喩皆(25)不相應。所以者何。以彼處行無差別故。又(26)無色界亦應説有中般涅槃。由彼亦有壽(27)量中間般涅槃故。然不説彼有中般者。如(28)嗢拕南伽他中説(29)總集衆聖賢
四靜慮各十
(45b1)三無色各七
唯六謂非想 (2)故彼所執皆是虚妄。[See also the previous record] 若復不誦如是等經。 (3)無上法王久已滅度。諸大法將亦般涅槃。聖(4)教支離已成多部。其於文義異執交馳。取(5)捨任情于今轉盛。哀哉汝等固守愚迷違(6)理拒教。可傷之甚。諸有馮前理教爲量。(7)中有於彼實有極成。若爾云何契經中説造(8)極惡業度使魔羅。現身顛墜無間地獄。此(9)經意説。彼命未捨。地獄猛焔已燒其身。因(10)此命終受彼中有。乘茲仍墮無間地獄。由(11)彼惡業勢力増強。不待命終苦相已至。先受(12)現受後受生受。何故經説。一類有情於五無(13)間業作及増長已。無間必定生那落迦。此經(14)意遮彼往異趣。及顯彼業定順生受。若但(15)執文。應要具五方生地獄。非隨闕一。或(16)餘業因便成大過。又言。無間生那落迦。應(17)作即生不待身壞。或誰不許中有是生。那(18)落迦名亦通中有。死有無間中有起時亦得(19)名生。生方便故。經言無間生那落迦。不言(20)爾時即是生有。若爾。經頌復云何通。如經頌(21)言 (22)再生汝今過盛位　至衰將近琰魔王
(23)欲往前路無資糧　求住中間無所止 (24)若有中有。如何世尊言彼中間無有所止。(25)此頌意顯彼於人中速歸磨滅無暫停義。 (26)或彼中有爲至所生亦無暫停。行無礙故。 (27)寧知經意如此非餘。汝復焉知。如餘非此。 (28)二責既等。何乃偏徴。二釋於經並無違害。(29)如何偏證中有是無。凡引證言理無異趣。此(45c1)有異趣爲證不成

skyes bu dam pa’i ’gro ba bdun źes bya ba’i mdo las kyaṅ dus daṅ yul gyi khyad par gyi bye brag gis bar mdor yoṅs su mya ṅan (5) las ’da’ ba gsum du bśad de | dper na źog ma’i me chuṅ du mṅon par ’grub bźin du ’chi bar ’gyur ba de lta bu ni daṅ po yin no || dper na lcags kyi tsha tsha gnam du yar ba bźin du ’chi bar ’gyur ba de lta bu ni gñis pa’o || dper na lcags kyi tsha tsha gnam du yar (6) nas sa la ma lhuṅ ba ñid du ’chi bar ’gyur ba de lta bu ni gsum pa’o źes gsuṅs la | bar mdo źes bya ba’i lha ni yul daṅ dus kyi khyad par gyi tha dad pa rnam pa gsum pa de lta bu med pas ’di ni rtog pa ’ba’ źig tu zad do || gźan dag na re gaṅ źig tshe’i tshad kyi bar (7) du’am | lha daṅ ñe ba’i bar du ñon moṅs pa rnams spoṅ bar byed pa gaṅ yin pa der ni bar ma dor yoṅs su mya ṅan las ’da’ ba yin te | de yaṅ khams kyi gnas skabs pa’am | ’du śes kyi gnas skabs pa’am | rnam par rtog pa’i gnas skabs pa źig yoṅs su (118a1) mya ṅan las ’da’ ste | des na rnam pa gsum yin no || yaṅ na daṅ po ni gzugs kyi khams su ris mthun pa yoṅs su blaṅs nas mya ṅan las ’da’ ba yin no || gñis pa ni lha rnams kyi ’byor ba ñams su myoṅ nas so || gsum pa ni lha rnams (2) kyi chos yaṅ dag par ’gro ba’i naṅ du źugs nas so || skyes nas yoṅs su mya ṅan las ’da’ ba ni yaṅ dag par ’gro ba mchog tu ldan pa’i naṅ du źugs nas yoṅs su mya ṅan las ’da’ ba’am | skyes pa tsam kho nar ma yin gyi tshe phal cher bcom nas yoṅs su mya ṅan (3) las ’da’ ba’o źes zer te | de dag thams cad kyaṅ yul du ’gro ba’i bye brag med pa’i phyir źog ma la sogs pa’i dpe dag daṅ | mi ’byor ro || tshe’i tshad kyi bar du yoṅs su mya ṅan las ’da’ ba’i phyir gzugs med pa dag tu yaṅ bar ma dor yoṅs su (4) mya ṅan las ’da’ bar gsuṅs par ’gyur ba źig na | .. bsam gtan dag gi bcu tshan bźi || gzugs med dag gi bdun tshan gsum ||
’du śes kyi ni drug tshan du || mdzad nas tshoms su yaṅ dag bsdeb || źes gsuṅs pa’i sdom gyi tshigs su bcad pa ’di las (5) kyaṅ mi ’byuṅ ṅo || de lta bas na de dag thams cad kyaṅ rtog pa tsam du zad do || ’on te de dag ni mdo de dag kyaṅ mi ’don to źe na | ston pa gaṅ yin pa ni yoṅs su mya ṅan las ’das | bstan pa ’di’i ’dren pa ni med | rnam pa maṅ po ni tha dad kyi steṅ du da duṅ yaṅ tshig (6) daṅ don la dga’ dgur byed na go | da ci źig byar yod de re źig gaṅ dag la luṅ ’di tshad ma yin pa de dag la ni luṅ las kyaṅ srid pa bar ma grub bo || ’o na mdo las | de nas bdud sun ’byin byed raṅ gi lus kho nas mnar med pa’i dmyal pa chen por lhuṅ do źes gaṅ gsuṅs (7) pa ji ltar draṅ ’dir dgos pa ni de gson po kho nar dmyal ba’i me dag gis bskor te śi nas srid pa bar mas mnar med par soṅ do sñam du dgoṅs pa yin no || las śin tu drag po yoṅs su rdzogs pa rnams ni lus ’dor ba la mi sdod pas de’i phyir ’di’i mthoṅ ba’i chos la myaṅ (118b1) bar ’gyur ba’i las ni daṅ por smin la | skyes nas myoṅ bar ’gyur ba’i las ni phyis smin te | da ni mtshams med pa lṅa’i las gaṅ dag byas śiṅ bsags nas de ma thag tu dmyal ba dag tu skye’o źes gsuṅs pa ’di ji ltar draṅ | dgoṅs pa ni ’gro ba gźan du mi ’gro bar (2) źes bya ba yin te | der ni skyes nas myoṅ bar ’gyur ba’i las su gsuṅs so || ’on te sgra ji bźin du brtags na ni lṅa kho na byas nas yin gyi gcig ces bya bar yaṅ mi ’gyur la | byas ma thag tu yin gyi dus gźan gyi bar du gson por ’dug nas kyaṅ ma yin no || srid pa (3) bar ma skye ba ñid yin par go su źig mi ’dod de | ’di ’chi ba’i srid pa’i mjug thogs su skye ba la mṅon du phyogs pa’i phyir srid pa bar ma kho nas dmyal ba dag tu skye ba yin gyi skyes pa yin no źes ni mi smra’o || .. ’o na | bram ze na tshod khyer zin rga ba daṅ || na ba yin te gśin (4) rje’i druṅ du phyen || bar na khyod kyi gnas kyaṅ yod min źiṅ || khyod kyi lam brgyags kyaṅ ni yod ma yin || źes gsuṅs pa’i tshigs su bcad pa ’di ji ltar draṅ (This phrase should be before the gāthā? PhraWee) | ’dir yaṅ dgoṅs pa ni mi dag gi naṅ na gnas su med do sñam pa yin no || yaṅ na skye ba’i yul du phyin par (5) bya ba’i phyir daṅ ’gro ba la bgegs byed pa med pa’i phyir srid pa bar ma na yaṅ ’di gnas pa med do sñam pa yin no || ’di la ’di ni dgoṅs pa yin gyi ’di ni dgoṅs pa ma yin no źes bya ba ’di ga las brtags pa ’di ni khyod la yaṅ mtshuṅs te | de lta bas na gñi ga’i phyogs (6) la yaṅ ji skad gsuṅs pa’i mdo mi ’gal ba’i phyir ’di ni srid pa bar ma med pa’i khuṅs ma yin no || khuṅs źes bya ba ni śes par byed pa gźan du śes par mi byed pa yin no ||

atha kāṃ gatiṃ gamiṣyataḥ kim ākṛtir antarābhavo ’bhinivarttate |

何道(22)是所應往。中有若起有何相。

(2)説一切有部倶舍論卷第八(3)(4)(5)(6)阿毘達磨倶舍論卷第九(7)　　尊者世親造(8)　三藏法師玄奘奉　　詔譯　(9)　　分別世品第三之二(10)當往何趣。所起中有形状如何。

yaṅ ’gro ba gaṅ du ’gro bar ’gyur ba’i srid pa bar ma’i śa tshugs ji lta bu źig mṅon par (7) ’grub ce na |

ekākṣepād asāv aiṣyat pūrvakālabhavākṛtiḥ |

偈曰。由一業引(23)此。當先有相貌。

頌曰(11)此一業引故　如當本有形
(12)本有謂死前　居生刹那後

de ni ’phen pa gcig pa’i phyir || sṅon dus srid ’byuṅ śa tshugs can ||

yenaiva karmaṇā gatir ākṣipyate tenaivāntarābhavas tatprāptaye | ato yāṃ gatiṃ gantā bhavati tasyāṃ gatau ya āgamiṣyat pūrvakālabhavas tasyaivāsyākṛtir bhavati | evaṃ tarhi śunīprabhṛtīnām ekasmin kukṣau pāñcagatiko ’ntarābhavo ’bhinirvarttate iti nārako ’ntarābhavaḥ kukṣiṃ nirdahet | pūrvakālabhave ’pi tāvan nārakā na nityaṃ prajvalitā bhavanty utsadeṣu bhramantaḥ kiṃ punar antarābhavikāḥ | astu vā prajvalitaḥ | sa tu yathā na draṣṭuṃ śakyate tathā na spraṣṭum apy acchatvād ātmabhāvasyety acodyam etat | antarābhavānām apy anyonyaṃ kukṣāv asaṃśleṣāt karmapratibandhāc ca na dāhaḥ | pramāṇaṃ tu yathā pañcaṣaḍvarṣasya dārakasya sa tu ṣaṭindriyo bhavati bodhisattvasya punar yathā saṃpūrṇayūnaḥ salakṣaṇānuvyañjanaś ca | ata evāntarābhavasthena mātuḥ kukṣiṃ praviśatā koṭīśataścāturdvīpikānām avabhāsitaḥ | yat tarhi mātā bodhisatvasya svapne gajapotaṃ pāṇḍaraṃ kukṣiṃ praviśantam adrākṣīt | nimittamātraṃ tat tiryagyoneś ciravyāvṛttatvāt | tadyathā kṛkī rājā daśa svapnān adrākṣīd iti |

釋曰。此業能引生諸道。此(24)業能引顯中有。爲至此道。是故此道必所應(25)往。於此道中是應來先有相。此即中陰相。若(26)爾狗等衆生。於一胎中應生五道中陰。若地(27)獄中陰即燒母腹。於先有時。地獄衆生火亦(28)不恒然。若行於園中。何況在中陰。設許火(29)燒然。如不可見亦不可觸。由體性細故。是故(202c1)非難。諸中陰於胎中亦互不相觸故。爲業遮(2)故。故不能燒。身量云何。如六七歳小兒。而(3)識解聰利於小兒。若菩薩在中陰。如圓滿少(4)壯人。具大小相。是故雖在中有。正欲入胎。(5)而能遍照百倶胝剡浮洲。若爾云何菩薩母。(6)於夢中見白象子欲入右脇。母所見但是夢(7)相不關中有。菩薩久已離畜生故。譬如柯枳(8)王見十種夢。

(13)論曰。若業能引當所往趣。彼業即招能往中(14)有。故此中有若往彼趣。即如所趣當本有(15)形。若爾於一狗等腹中容有五趣中有頓(16)起。既有地獄中有現前。如何不能焚燒母(17)腹。彼居本有亦不恒燒。如暫遊園。況在(18)中有。設許能燒如不可見亦不可觸。以(19)中有身極微細故。所難非理。諸趣中有雖(20)居一腹非互觸燒。業所遮故。欲中有量雖(21)如小兒年五六歳而根明利。菩薩中有如(22)盛年時形量周圓具諸相好。故住中有將(23)入胎時照百倶胝四大洲等。若爾何故菩(24)薩母夢中見白象子來入己右脇。此吉瑞相(25)非關中有。菩薩久捨傍生趣故。如訖栗(26)枳王夢所見十事

las gaṅ gis ’gro ba ’phen pa de ñid kyi der phyin par bya ba’i phyir srid pa bar ma yaṅ ’phen te | de’i phyir de ni ’gro ba gaṅ du ’gro bar ’gyur ba’i ’gro bde dus sṅa ma’i srid pa ’byuṅ bar ’gyur ba (119a1) gaṅ yin pa de’i śa tshugs lta bur ’gyur ro || de lta na ’o na khyi mo la sogs pa’i mṅal gcig tu ’gro ba lṅa pa’i srid pa bar ma mṅon par ’grub pas dmyal ba’i srid pa bar mas ma’i mṅal tshig par ’gyur ro źe na | re źig srid pa sṅa ma la yaṅ dmyal ba (2) pa rnams lhag pa dag na ’phyan pa na rtag tu ’bar ba ma yin na srid pa bar ma pa rnams lta smos kyaṅ ci dgos | yaṅ na ’bar du chug na yaṅ de ni lus śin tu daṅ ba’i phyir ji lta ba bltar mi nus pa de ltar reg pa yaṅ mi nus pas ’di ni klan kar mi ruṅ ṅo || srid pa bar ma rnams (3) kyaṅ mṅal na phan tshun mi reg pa’i phyir daṅ | las la rag lus pa’i phyir mi tshig go || boṅ tshod ni | dper na byis pa lo lṅa ’am drug lon pa lta bu ste | de yaṅ dbaṅ po gsal ba yin no || byaṅ chub sems dpa’ ni dper na gźon nu thor bu lta bu mtshan daṅ dpe byad daṅ (4) bcas pa yin no || de ñid kyi phyir srid pa bar ma la gnas pa yum gyi lhums su źugs pas gliṅ bźi pa bye ba phrag brgya snaṅ bar mdzad do || ’o na gaṅ byaṅ chub sems dpa’i yum gyi rmi lam na lhums su glaṅ po che’i phru gu dkar po źugs par gzigs pa ji lta bu źe na | dud ’gro’i (5) skye gnas bzlog nas yun riṅ du lon pa’i phyir de ni mtshan ma tsam du zad de | dper na rgyal po kri kis glaṅ po daṅ |

“karikūpasaktucandanakalabhārāmās tathā kaper abhiṣekaḥ |
aśucikapiḥ paṭakalahāv iti daśa dṛṣṭā nṛpeṇa kṛkiṇā svapnāḥ” ||

謂象井麨旃檀林小象衣爭瓔(9)珞蓮華。於事前得此夢。

(27)謂大象井麨　栴檀妙園林
(28)小象二獼猴　廣堅衣鬪諍(29)如是所夢。但表當來餘事先兆。非如所見。

khron pa daṅ | phye daṅ | tsan dan daṅ | tshal daṅ | glaṅ po che’i phru gu daṅ | spre’u gñis daṅ | ras yug daṅ | ’thab mo źes bya ba rmi lam bcu mthoṅ ba lta bu’o ||

naiva cāntarābhavikaḥ kukṣiṃ bhittvā praviśaty api tu māturyonidvāreṇa | ata eva yamalayoryaḥ paścāt prajāyate sa jyāyānucyate yaḥ pūrvaṃ sa kanīyāniti | dharmasūtravibhāṣyaṃ kathaṃ nīyate |

中陰衆生非破腹入(10)胎。云何得入。從生門入。是故雙生。若在後(11)生爲大。若在前生爲小。若爾大徳達磨須部(12)吼底説偈。云何會釋

(46a1)又諸中有從生門入。非破母腹而得入(2)胎。故雙生者前小後大。法善現説復云何(3)通

(6) srid pa bar ma ni lto ba brtol te ’jug pa ma yin gyi skye gnas kyi sgo nas ’jug ste | de ñid kyi phyir mtshe ma las gaṅ phyis byuṅ ba de ni nu bo źes bya’o || gaṅ sṅar byuṅ ba de ni phu bo źes bya’o || ’o na chos ldan rab ’byor gyis ||

“vāraṇa tvam upagamya pāṇḍaraṃ ṣaḍviṣāṇaruciraṃ catuṣkramam |
mātṛgarbhaśayanaṃ viśeṣasaṃprajānanṛṣirāśramaṃ yatheti” ||

(13)變身作白象　六牙四足飾
(14)入母胎臥住　念如仙入林

(4)白象相端嚴　具六牙四足
(5)正知入母腹　寢如仙隱林

glaṅ chen dkar po mche ba drug ldan pa || rkaṅ bźi (7) mdzes daṅ ldan par źal bźes nas || draṅ sroṅ gnas źes pa ni ji bźin du || yum gyi lams kyi gnas su źugs par gyur || ces bśad pa ’di ji ltar draṅ źe na |

naitad avaśyanetavyam | na hy etat sūtraṃ na vinayaḥ nābhidharmaḥ | kāvyametat | kavīnāṃ ca kāvyaṃ samāyojayatāṃ kecit bhāvāḥ samāropitā gacchanti | athavā netavyameva | yathā ’sya mātā svapne taṃ praviśantamadrākṣittathā so ’pi gāthāmakārṣīditi | rūpāvacaro ’pyantarābhavaḥ saṃpūrṇapramāṇaḥ savastraś ca prādurbhavati | apatrāpyotsadatvāt | bodhisattvasya savastraḥ śuklāyāś ca bhikṣuṇyāḥ praṇidhānavaśādhyāvantameva pariveṣṭitā nirdagdhā | anyo nagnaḥ | kāmadhātor anapatrāpyotsadatvāt |

(15)此言不必須會釋。何以故。此言非經非律非(16)阿毘達磨。但是集言。聰慧人欲集義爲論。有(17)餘諸法攝爲増益。若言必須會釋。此是母於(18)夢中見子入胎相。大徳説偈意如此。色界中(19)有身量圓滿。有衣共生。慚羞最重故。諸菩薩(20)中有衣著具足。復有叔柯羅比丘尼。由本願(21)力故。於中有著衣入胎出胎。乃至般涅槃後(22)共衣倶燒。所餘皆裸。欲界衆生無慚羞多故。

(6)不必須通。非三藏故。諸諷頌言。或過實(7)故。若必須通如菩薩母所見夢相。造頌無(8)失。色界中有量圓滿如本有。與衣倶生。慚(9)愧増故。菩薩中有亦與衣倶。鮮白苾芻尼由(10)本願力故。彼於世世有自然衣。恒不離身(11)隨時改變。乃至最後般涅槃時。即以此衣(12)纒屍焚葬。所餘欲界中有無衣。由皆増長(13)無慚愧故。

’di ni gdon mi za bar draṅ bar bya ba ma yin te | ’di ni mdo sde yaṅ ma yin | ’dul ba yaṅ ma yin | (119b1) chos mṅon pa yaṅ ma yin gyi | ’di ni raṅ bzo yin te | raṅ bzo mkhan raṅ bzo sbyor ba rnams kyi bsam pa kha cig ni sgro ’dogs par yaṅ ’gyur ro || ’on te gdon mi za bar draṅ bar bya’o źe na yaṅ ji ltar yum gyi rmi lam na de źugs par gzigs pa ltar des kyaṅ tshigs su bcad pa (2) ’di ltar byas so źes de ltar draṅ bar bya’o || gzugs na spyod pa’i srid pa bar ma yaṅ boṅ tshod rdzogs pa daṅ | ṅo tsha śes pa’i śas che ba’i phyir gos daṅ bcas par ’byuṅ ṅo || byaṅ chub sems dpa’i yaṅ gos daṅ bcas pa yin no || dge sloṅ ma dkar mo’i yaṅ gos daṅ (3) bcas pa yin te | smon lam gyi dbaṅ gis de ñid kyis dkris nas bsregs pa’i bar du yin no || . ’dod pa’i khams na ṅo tsha med pa’i śas che ba’i phyir gźan ni gcer bu yin no ||

atha ko ’yaṃ pūrvakālabhavo nāma |

(23)復次何法名先有。

所似本有其體是何。

yaṅ srid pa sṅa ma źes bya ba ’di gaṅ yin źe na |

sa punar maraṇāt pūrva upapattikṣaṇātparaḥ || 3.13 ||

偈曰。復有先於死後於生(24)刹那。

See the previous verse [45c12]

de ni ’chi ba’i sṅon rol te || skye ba’i skad cig (4) phan chad do ||

bhavo hi nāmāviśeṣeṇa pañcopādānaskandhāḥ | sa eva caturdhā bhidyate | antarābhavo yathoktaḥ | upapattibhabo gatīṣu pratisandhikṣaṇaḥ | tasmāt pareṇa maraṇakṣaṇaṃ paryudasyānyaḥ sarvo bhavaḥ pūrvakālabhavaḥ | caramakṣaṇo maraṇabhabo yata ūrdhvamantarābhavo bhavati rūpiṣu cet sattveṣūpapadyate |

釋曰。有者若約通義。謂五取陰。此有(25)離爲四分。一中有。如前説。二生有。謂於道(26)託生初刹那。三從此後除死刹那。是別先(27)有。此中説名先有。四最後刹那名死有。從此(28)後有中有。若生有色衆生中。

謂死有前(14)生有後蘊。總説有體是五取蘊。於中位別分(15)析爲四。一者中有。義如前説。二者生有。謂(16)於諸趣結生刹那。三者本有。除生刹那死(17)前餘位。四者死有。謂最後念。次中有前。有(18)色有情

srid pa źes bya ba ni bye brag med par ñe bar len pa’i phuṅ po lṅa po dag go || da ni rnam pa bźir dbye ste | srid pa bar ma ni ji skad bśad pa’o || skye ba’i srid pa ni ’gro ba rnams su ñid mtshams sbyor ba’i skad cig ma’o | de phan chad ’chi ba’i skad cig ma ma gtogs pa’i (5) srid pa gźan thams cad ni dus sṅa ma’i srid pa yin no || skad cig ma tha ma ni ’chi ba’i srid pa yin te | gal te sems can gzugs can dag gi naṅ du skye na gaṅ gi ’og tu srid pa bar ma ’byuṅ ba yin no ||

sa cāyam antarābhavaḥ |

此中有。

具足四有。若在無色中闕具三。已(19)説形量。餘義當辯。

srid pa bar ma de yaṅ |

sajātiśuddhadivyākṣidṛśyaḥ

偈曰。同(29)生淨天眼。可見。

頌曰(20)同淨天眼見　業通疾具根
(21)無對不可轉　食香非久住
(22)倒心趣欲境　濕化染香處
(23)天首上三横　地獄頭歸下

ris mthun lha mig dag pas mthoṅ ||

釋曰。若同生道中陰。定互(203a1)相見。若人有天眼最清淨。是一通慧類。此人(2)亦得見。彼若生得天眼則不能見。以最細故。 (3)餘師説。天道中陰能見一切中陰。謂人鬼畜(4)生地獄中陰。除前除前得見。

(24)論曰。此中有身同類相見。若有修得極淨天(25)眼。亦能得見。諸生得眼皆不能觀。以極細(26)故。有餘師説。天中有眼具足能見五趣中有。 (27)人鬼傍生地獄中有見四三二一。謂自下除(28)上。

srid pa bar (6) ma ris mthun pa dag gis mthoṅ ṅo || gaṅ dag la lha’i mig śin tu rnam par dag pa mṅon par śes pa las byuṅ ba yod pa de dag gis ’di mthoṅ gi | śin tu daṅ ba’i phyir skyes nas thob pa’i mig gis ni mi mthoṅ ṅo | gźan dag na re lha’i srid ba bar ma pas ni thams cad mthoṅ ṅo || mi (7) daṅ | yi dags daṅ | dud ’gro daṅ | dmyal ba’i srid pa bar ma rnams kyis ni goṅ ma ma gtogs pa’o źes zer ro ||

karmarddhivegavān |

偈曰。業通疾。

一切通中業通最疾。

las kyi rdzu ’phrul śugs daṅ ldan ||

(5)釋曰。通慧者謂行虚空。此通從業得。此通速(6)疾云何。不可及迴故名疾。若人應生他方。修(7)得通慧人所不能及。佛世尊亦不能遮迴。由(8)業力最強故。

虚自在是謂通(29)義。通由業得名爲業通。此通勢用速故名(46b1)疾。中有具得最疾業通。上至世尊無能遮(2)抑。以業勢力最強盛故。

rdzu ’phrul ni nam mkha’ la ’gro ba’o || las kyi rdzu ’phrul byed pas na las kyi rdzu ’phrul lo || de’i śugs ni las (120a1) kyi rdzu ’phrul gyi śugs de mgyogs pa ñid do || de ’di la yod pas na las kyi rdzu ’phrul gyi śugs daṅ ldan pa’o | des na ’di ni saṅs rgyas rnams kyis kyaṅ dgag par mi spyod de | las stobs daṅ ldan pa’i phyir ro ||

sakalākṣaḥ

偈曰。具根無障礙。

See the previous verse [45c20]

dbaṅ po kun tshaṅ |

samagrapañcendriyaḥ |

釋曰。此有(9)具足五根。

一切中有皆具五(3)根。

dbaṅ po (2) lṅa char tshaṅ pa’o ||

apratighavān

See the previous verse

See the previous verse [45c21]

thogs med ldan |

金剛等所不能礙。此義應然。曾聞(10)破燒赤鐵塊。見蟲於中生。中有衆生。若應生(11)此道中從此道。一切方便。

對謂對礙。此金剛等所不能遮故名無(4)對。曾聞析破炎赤鐵團見於其中有蟲(5)生故。應往彼趣中有已生。一切種力

thogs pa ni rdugs pa’o || de ’di la yod pas thogs pa daṅ ldan pa’o || thogs pa med pa daṅ ldan pas na thogs med ldan te | rdo rje la sogs pas kyaṅ mi zlogs pa’i phyir ro || ’di ltar lcags kyi thu lum ’bar ba gśegs nas de’i naṅ nas (3) byuṅ ba’i srin bu dmigs so źes grag go || de ’gro ba gaṅ du skye bar ’gyur ba de las rnam pa thams cad du mi zlogs te |

anivartyaḥ

偈曰。不轉。

See the previous verse [45c21]

.

na hi kadācinmanuṣyāntarābhavo ’ntardhāya devāntarābhavo bhavaty anyo vā | niyatamanena yāmeva gatimadhikṛtyābhinirvṛttastasyāmevopapattavyam nānyasyām iti |

釋曰。(12)云何人道中陰。無時可轉令成天道中陰及(13)餘道中陰。此衆生若爲此道成中陰。決定應(14)生此道中。不生餘道。

皆不(6)能轉。謂不可令人中有沒餘中有起。餘(7)類亦然。爲往彼趣中有已起。但應往彼。定(8)不往餘。

mi’i srid pa bar ma med par gyur nas lha’i srid pa bar ma’am | gźan du ’gyur ba ni nam yaṅ med kyi ’di ’gro ba gaṅ gi dbaṅ du byas nas mṅon par ’grub pa de (4) kho nar skye bar ’gyur gyi gźan du ni ma yin no źes bya bar ṅes so ||

kiṃ punar antarābhavo ’pi kāmāvacaraḥ kavaḍīkāramāhāraṃ bhuṅkte | om ity āha | na tvaudārikam | kiṃ tarhi |

復次欲界中陰爲食段(15)食不。答爾。不食麁段。何故。

欲中有身資段食不。雖資段食(9)然細非麁。其細者何。

yaṅ ci ’dod pa na spyod pa’i srid pa bar ma yaṅ kham gyi zas za’am źe na | smras pa de bźin te | rags pa ni ma yin no || ’o na ji lta bu źe na |

sa gandhabhuk || 3.14 ||

偈曰。此食香。

謂唯香氣。

de ni dri za’o ||

ata eva gandharva ity ucyate | dhātūnām anekārthatvāt | hrasvatvaṃ śakandhukarkandhuvat | alpeśākhyastu durgandhāharo maheśakhyaḥ sugandhāhāraḥ | kiyantaṃ kālamavatiṣṭhate | nāsti niyama iti bhadantaḥ | yāvad upapattisāmagrīṃ na labhate na hi tasyāyuṣaḥ pṛthagevākṣepaḥ | ekanikāyasabhāgatvāt | itarathā hi tasyāyuṣaḥ kṣayānmaraṇabhavaḥ prasajyeta | yadyāsumeroḥ sthalaṃ māṃsasya syāt tatsarva varṣāsu krimīṇāṃ pūryeta | kimidānīṃ tatpratīkṣā eva teṣām antarābhavā āsan kuto yā tadā tebhyo gatā iti vaktavyam | naitad āgataṃ sūtre śāstre vā | evaṃ tu yujyate | gandharasābhigṛddhānām alpāyuṣāṃ jantūnām anto nāsti | te taṃ gandhaṃ ghrātvā gandharasābhigṛddhāḥ kālaṃ kurvantaḥ krimibhāvasaṃvarttanīyaṃ karma pravodhya tayā tṛṣṇayā krimiṣūpapadyanta iti | athavā nūnaṃ tatpratyayapracūra eva kāle tatsaṃvarttanīyāni karmāṇi vīpākābhinirvṛttau vṛttiṃ labhnte nānyatra | tathā hi cakravarttisaṃvarttanīyāni karmaṇi aśītivarṣasahasrāyuṣi prajāyāṃ vahutarāyuṣi vā cakravarttino jāyante nānyasyām | ata eva coktaṃ bhagavatā “acintyaḥ sattvānāṃ karmavipāka” iti | saptāhaṃ tiṣṭhatīti bhadantavasumitraḥ | yadi tāvat ā sāmagrīṃ na labhate tatraiva punaś cyutyā jāyante | sapta saptāhānītyapare | alpaṃ kālam iti vaṃbhāṣikāḥ | sa hi saṃbhavaiṣitvātsamdhāvagatvā samdhiṃ badhnātīti yathātvasamagrāḥ pratyayā bhavanti | niyataṃ cānena tasmin deśe tasyāṃ jātau janitavyaṃ bhavati | tadā karmāṇy eva pratyayānāṃ sāmagrīmāvahanti | athāniyātaṃ tato ’nyatra deśe tasyāṃ jātau jāyate sadṛśyā mity apare | tadyathā gavāmūṣmasu maithunasya prācuryaṃ śaradi śunāṃ ṛkṣānāṃ hemante cākṣvānām | gavayaśṛgālakharatarakṣāṇāṃ punaḥ kālo nāstīti yenānyatra kāle goṣūpapattavyaṃ sa gavayeṣūpapadyate yena śvas sa śṛgāleṣu yenāśvesu sa gardabheṣu yena ṛkṣeṣu sa tarakṣeṣūpapadyate iti | na tvasya nikāyasabhāgāntarābhavo nānyatra nikāyasabhāge śakyamutpattumekakāmākṣepāditi vaktavyametat |

釋(16)曰。故名乾闥婆。若福徳小食臭氣若福徳大(17)食妙香。衆生於此有中得住幾時。大徳説無(18)定。乃至未得生縁聚集。此中壽命無別業引(19)之。一聚同分攝故。若不爾。此中由命根盡。(20)應別立死有。若有肉聚等須彌山。此肉聚至(21)夏時一切成蟲。彼中陰爲住待夏時不。復從(22)何方來。此問未曾至經中。亦未曾至阿毘達(23)磨中。若爾可然。微細衆生貪著香味。壽命短(24)促。無有邊際。此衆生聞氣貪著香味。於捨命(25)時覺悟先業能感蟲生報。由此貪愛受於蟲(26)生。復次昔已有業能感彼道。是時彼縁最多。(27)於生果報得具事能非餘時。此義必然。何以(28)故。已有宿業能感轉輪王報。世間壽八萬歳(29)時。或過此壽。有多轉輪王生非餘時。是故世(203b1)尊説衆生業報不可思議。大徳婆須蜜多羅(2)説。七日得住。若不得生縁和合。此中死墮(3)死墮更生。復有餘師説。七七日住。毘婆沙師(4)説。但促時住。以樂受生故。疾行結生。若因(5)縁聚集未具。若其於此道中必應受生。是時(6)宿業自和合衆縁。若不定生此處。於餘處此(7)道中皆得受生。餘師説。若於此衆生類中不(8)得生。則於餘相似類衆生中受生。譬如牛於(9)夏時欲事偏多。狗於秋時。熊於冬時。馬於春(10)時。野牛野干豹等欲事無時。是時此衆生應(11)生牛中。若非夏時則生野牛中。若應生狗中(12)非時則生野干中。若應生馬中非時則生驢(13)中。若應生熊中非時則生豹中。爲不如此耶。(14)若衆生在別聚同分中陰中。於餘聚同分則(15)不得受生。一業所引故是故此執有失可訶。

由斯故得(10)健達縛名。諸字界中義非一故。而音短者如(11)設建途及羯建途。略故無過。諸少福者唯(12)食惡香。其多福者好香爲食。如是中有爲(13)住幾時。大徳説言。此無定限。生縁未合中(14)有恒存。由彼命根非別業引。與所趣人等(15)衆同分一故。若異此者中有命根最後滅時(16)應立死有。設有肉聚等妙高山。至夏雨時(17)變成虫聚。應言諸中有漸待此時。爲説從(18)何方頓來至此。雖無經論誠文判釋。然依(19)正理應作是言。有雜類生數無邊際貪著(20)香味壽量短促。彼諸有情因嗅此氣貪香(21)味故倶時命終。由愛覺先感虫身業同時(22)於此受細虫身。或多有情應倶生此。多縁(23)未合住中有中。今遇多縁方頓生此。應倶(24)生者定不異時。如有能招轉輪王業。要(25)至人壽八萬歳時或過此時方頓與果。非(26)於餘位。此亦應然。故世尊言。諸有情類業果(27)差別不可思議。尊者世友言。此極多七日。若(28)生縁未合。便數死數生。有餘師言。極七七(29)日。毘婆沙説。此住少時。以中有中樂求生(46c1)有故非久住。速往結生。其有生縁未即和(2)合。若定此處此類應生。業力即令此縁和(3)合。若非定託此和合縁。便即寄生餘處餘(4)類。有説轉受相似類生。且如家牛及狗熊(5)馬欲増次屬夏秋冬春。野牛野干羆驢無(6)定。前四中有若不遇時。如次轉生後四同(7)類。豈不中有必無與生衆同分別。一業引(8)故。如何可言轉受相似

de ñid kyi phyir dri za źes bya’o || dbaṅ chuṅ bar (5) grags pa ni dri mi źim pa za ba’o || dbaṅ che bar grags pa ni dri źim po za ba’o || dus ji srid kyi bar du gnas śe na | btsun pa na re ṅes pa med de | ji srid du skye ba’i tshogs pa ma rñed kyi bar du’o || de’i tshe ’phen pa logs śig na med de | ris mthun pa gcig pa’i phyir ro || (6) de lta ma yin na de’i tshe zad pas ’chi ba’i srid par yaṅ thal bar ’gyur ro źes zer ro | gal te śa’i phuṅ po ri rab tsam du gyur la de dag thams cad srin bu rnams kyis gaṅ bar gyur na | de ci de dag gi srid pa bar ma rnams der sdod pa kho nar gyur tam | de dag ga las ’oṅs pa brjod (7) par bya’o źe na | ’di mdo ’am bstan bcos dag las ni mi ’byuṅ mod kyi | ’di ltar dri daṅ ro la mṅon par chags pa’i skye bo phra mo tshe thuṅ du rnams mtha’ med pas de dag dri tshor nas dri daṅ ro la mṅon par chags pa rnams ’chi ba na srin bu’i ṅo bor ’gyur ba’i las saṅ par byas nas | srid (120b1) pa des srin bu’i nad dag tu skye bar ’gyur bar mi ruṅ ṅo || yaṅ na gdon mi za bar de’i rkyen maṅ po kho na’i dus su der ’gyur ba’i las rnams rnam par smin pa mṅon par ’grub par bya ba la ’jug pa rñed kyi gźan du ni ma yin te | ’di ltar ’khor los sgyur pa’i las yod du zin kyaṅ skye dgu’i tshe (2) lo brgyad khri ’am | tshe lo ches maṅ ba na ’khor los sgyur ba ’byuṅ gi gźan du ma yin pa lta bu’o || de ñid kyi phyir bcom ldan ’das kyis sems can rnams kyi las kyi rnam par smin pa ni bsam gyis mi khyab bo źes gsuṅs so || btsun pa dbyig bśes na re źag bdun du gnas so || gal te (3) da srid kyi tshogs pa ma rñed na śi ’phos śiṅ śi ’phos nas yaṅ de ñid du skye bar ’gyur ro źes zer ro || gźan dag na re źag bdun phrag bdun du’o źes zer ro || bye brag tu smra ba rnams na re de ni srid pa tshol ba yin pa’i phyir myur ba kho nas soṅ ste ñid mtshams sbyor bas na dus thuṅ ṅur (4) gnas so || gaṅ gi tshe rkyen tshogs pa yaṅ ma yin la ’di ṅes par yul der skye bar ’gyur pa yaṅ yin no de’i tshe las rnams kho nas rkyen dag tshogs pa ’dren par byed do || ’on te ma des na ni de las gźan pa’i yul du skye ba der skye bar ’gyur ro źes zer ro || gźan dag na re de ’dra bar (5) skye bar ’gyur te | ’di lta ste ba laṅ dag ni dbyar rnams su ’khrig pa maṅ la | khyi rnams ni ston kar ro || dom rnams ni dgun kar ro || rta rnams ni sos kar ro || ba men daṅ | ce spyaṅ daṅ | boṅ bu daṅ | dred mo rnams la ni dus med pas dus gźan pa ba laṅ rnams kyi naṅ du skye bar (6) ’gyur ba gaṅ yin pa de ni ba men rnams kyi naṅ du skye’o || khyi rnams kyi naṅ du gaṅ yin pa de ni ce spyaṅ rnams kyi naṅ du’o || rta rnams kyi naṅ du gaṅ yin pa de ni boṅ bu rnams kyi naṅ du’o || dom rnams kyi naṅ du gaṅ yin pa de ni dred mo rnams kyi naṅ du skye bar ’gyur ro źes zer ro || ’phen pa (7) gcig pa’i phyir ris gźan gyi srid pa bar mas ris mthun pa gźan du skye bar mi nus pas de ni brjod par bya ba ma yin no ||

sa khalv eṣa gatideśasaṃprāptyarthaṃ prādurbhūto ’ntarābhavaḥ

(16)此中有爲行至應生道處故起。

(9)如是中有爲至所生。

yaṅ ’gro ba’i yul du phyin par bya ba’i phyir ’byuṅ ba’i srid pa bar ma de ni |

viparyastamatir yāti gatideśam riraṃsayā |

偈曰。顛倒心(17)行彼。生處由欲戲。

先起倒心馳趣欲境。

blo ni phyin ci log gyur pas || rtse dgas ’gro ba’i yul du ’gro ||

sa hi karmaprabhāvasaṃbhūtena cakṣuṣā sudūrastho ’pi svam upapattideśaṃ prekṣate | tatrāsya mātāpitrostāṃ vipratipattiṃ dṛṣṭvā puṃsaḥ sataḥ pauṃsno rāga utpadyate mātari stryā satyā straiṇo rāgāḥ udpadyate pitari | viparyayāt pratighaḥ | evaṃ paṭhacyate prajñaptau “gandharvasya tasmin samaye dvayościttayor anyatarānyataraccittaṃ saṃmukhībhūtaṃ bhavaty anunayasahagataṃ vā pratighasahagataṃ veti | sa tābhyāṃ viparyasto rantukāmatayā tam deśamāśliṣya tāmavasthāmātmanyadhimucyate | tasmiṃścāśucau garbhasthānasaṃprāpte jātaharṣo ’bhiniviśate | tato ’sya skandhā ghanībhavanty antarābhavaskandhāścāntardhīyante ityupapanno bhavati | sa cetpumān bhavati māturdakṣiṇakukṣimāśritya pṛṣṭhābhimukha utkeṭukaḥ saṃbhavatyatha strī tato vāmakukṣimāśrityodarābhimukhī | athedānīṃ napuṃsakaṃ tadyena rāgeṇāśliṣṭaṃ tathā tiṣṭhati | na cāstyantarābhavo vyantaraḥ sakalendriyatvāt | athaḥ strībhūtaḥ puruṣabhūto vā ’nupraviśya yathāsthānaṃ tiṣṭhati paścāt garbha āpyāyamāno napuṃsakaṃ bhavatīti” | idaṃ vicāryate | kimasya śukrakśoṇitamahābhūtāny evendriyāśrayabhāvam āpadyante karmavaśād āhosvit bhūtāntarāṇy eva karmabhir jāyante | tāny upaśrityeti | tāny evety eke | anindriyaṃ hi śukraśoṇitam antarābhavena sārdhaṃ nirudhyate sendriyaṃ prādurbhavati | vījāṅduranirodhotpādanyāyena yattatkālamityākhyāyate | evaṃ ca kṛtvedaṃ sūtrapadaṃ sūtre sūnītaṃ bhavati “mātāpitraśucikalalasaṃbhutasyeti” | tathā “dīrgharātraṃ yuṣmābhir bhikṣivaḥ katasiḥ saṃvarddhitā rudhiravindurūpātta” iti | bhūtāntarāṇyevetyapare | tadyathāparṇakrimeḥ | aśucisaṃniśrayotpattyabhisaṃbandhivacanāttu kalalasya sūtrāvirodha iti | evaṃ tāvad aṇḍajāṃ jarāyujāṃ ca yorni pratipadyate | anyatra tu yathāyogaṃ vaktavyamityāhuḥ | tatra cāyaṃ yogo dṛśyate

釋曰。此中有衆生。由宿(18)業勢力所生眼根。雖住最遠處。能見應生(19)處。於中見父母變異事。若應成男。於母則起(20)男人欲心。若應成女。於父則起女人欲心。 (21)到此心起瞋。於分別論中有如此文。乾闥婆(22)於二心中隨一心應起現前。或欲相應起。或(23)瞋相應起。此中有衆生。由二起顛倒心故。求(24)欲戲往至生處。是事樂得屬己。是時中不淨(25)已至胎處。即生歡喜仍託彼生。從此刹那。是(26)衆生五陰和合堅實。中有五陰即滅。如此方(27)説受生。若胎是男。依母右脇面向背蹲坐。若(28)胎是女。依母左脇面向母腹住。若胎非男非(29)女。如欲類託生住。亦如此無中有異男女。皆(203c1)具根故。是故或女或男託生如處而住。後時(2)在胎中増長。或作黄門。此義應思。爲即以(3)赤白四大成胎中衆生根及依止。爲由業力(4)故別有四大宿業所生成根等。但依止赤白(5)四大。有餘師説。即是赤白四大。何以故。由種(7)子滅芽生道理故。是時説此名柯羅邏。若作(8)如此思。則善順此經。經云父母不淨和合所(9)生。復有經云。比丘汝等長夜増長貪愛攝取(10)血滴。餘師説。別有四大。譬如葉蟲依止葉糞。(11)蟲依止糞。由説柯羅邏依止不淨生。是故與(12)柯羅邏經不相違。若託胎卵生道理如此。 (13)於餘生如理應説。此中是道理應知。

(10)彼由業力所起眼根雖住遠方能見生處 (11)父母交會而起倒心。若男縁母起於男欲。(12)若女縁父起於女欲。翻此縁二倶起瞋心。 (13)故施設論有如是説。時健達縛於二心中(14)隨一現行。謂愛或恚。彼由起此二種倒心。(15)便謂己身與所愛合。所憎不淨泄至胎時。(16)謂是已有便生喜慰。從茲蘊厚中有便沒(17)生有起已名已結生。若男處胎依母右脇(18)向背蹲坐。若女處胎依母左脇向腹而住。 (19)若非男女住母胎時。隨所起貪如應而住。 (20)必無中有非女非男。以中有身必具根故。 (21)由處中有或女或男故入母胎隨應而住。(22)後胎増長或作不男。於此義中復應思擇。 (23)爲由業力精血大種即成根依。爲業別生(24)根依大種依精血住。有言。如(26)種與芽滅生道理。由斯初位名羯剌藍。 (27)亦妙順成此經文句。父母不淨生羯剌藍。 (28)又告苾芻。汝等長夜執受血滴増羯吒(29)私。有餘師言。別生大種。如依葉糞別有(47a1)虫生。不淨聚中生羯剌藍。故説父母不淨(2)生羯剌藍。故與彼經無相違失。如是且(3)説胎卵二生。餘隨所應今次當説。

da ni las kyi mthu (121a1) las byuṅ ba’i mig gis raṅ gi skye ba’i yul thag riṅ po na ’dug kyaṅ mthoṅ ṅo || des de na pha ma ñal pa byed pa de mthoṅ nas pa źig yin na ni des ma la pho’i ’dod chags skye’o || mo źig yin na ni pha la mo’i ’dod chags skye’o || bzlog pa ni khoṅ khro ba skye ba (2) ste | btags pa las ’di skad du de’i che dri za la sems gñis las rjes su chags pa daṅ ldan pa’am | khoṅ khro ba daṅ ldan pa’i sems gaṅ yaṅ ruṅ ba’i mṅon du gyur pa yin no źes ’byuṅ ṅo || de ni gñis kyi phyin ci log tu gyur pas yul der phyin pa daṅ | dga’ bar ’dod pa’i (3) gnas skabs der bdag ñid mos so || mṅal gyi gnas mi gtsaṅ ba der phyin nas dga’ ba skyes nas gnas so || de nas de’i phuṅ po mkhraṅ por ’gyur la srid pa bar ma yaṅ ’gag par ’gyur bas na skyes pa yin no || gal te de pho źig yin na ni ma’i lto’i g-yas phyogs su sñes nas (4) rgyab rol du kha bltas te tsog tsog por skye’o || gal te mo źig yin na ni de ma’i lto’i g-yon phyogs su sñes nas lto’i mdun rol du kha lta’o || ’on te de ma niṅ źig yin na ni de ’dod chags gaṅ daṅ ldan pa de bźin du gnas so || srid pa bar ma’i dbaṅ po thams cad tshaṅ ba yin (5) pa’i phyir dbaṅ po ma tshaṅ ba ma yin pa ste | de’i phyir mor gyur pa daṅ | phor gyur pa źugs nas gnas pa’i lta ba bźin du gnas so || phyis lus skye źiṅ ma niṅ du ’gyur ro || da ni ’di dpyad par bya ste | ci las kyi dbaṅ gis khu chu daṅ | khrag gi ’byuṅ ba chen po dag kho na ’di’i (6) dbaṅ po’i rten du ’gyur ram | ’on te las rnams las | de dag la brten nas ’byuṅ ba kho na źig skye bar ’gyur źe na | kha cig na re de dag kho na yin te | khu chu daṅ khrag dbaṅ po med pa na ni ’gag la | sa bon daṅ myu gu ’gag pa daṅ | skye ba’i tshul du dbaṅ po daṅ bcas pa nur (7) nur po źes bya ba gaṅ yin pa de ni skye’o || de ltar bśad na pha ma’i nur nur po mi gtsaṅ ba las skyes pa źes bya ba daṅ | de bźin du dge sloṅ dag khyed kyis ni yun riṅ po nas ṅur khrod skyed do || khrag gi thigs pa blaṅs so źes gsuṅs pa’i mdo’i tshig legs pa yin no źes (121b1) zer ro || gźan dag na re ’byuṅ ba gźan dag kho na yin te | dper na lo ma’i srin bu lta bu yin la | mi gtsaṅ ba la brten nas skye ba la dgoṅs te gsuṅs pa’i phyir mdo daṅ yaṅ mi ’gal lo źes zer ro || re źig sgo ṅa las skye ba daṅ | mṅal nas skye ba’i skye gnas su ’jug pa ni de lta (2) bu’o || gźan la ni ci rigs par brjod par bya’o źes zer te | de la rigs pa ni ’di yin par snaṅ ṅo ||

gandhasthānābhikāmo ’nyaḥ

偈曰。餘(14)愛樂香處。

See the full verse quoted previously

dri daṅ gnas la mṅon ’dod gźan ||

saṃsvedajāṃ yoniṃ pratipadyamāna upapattisthānaṃ gatvābhilāṣāt gacchatyamedhyaṃ medhyaṃ vā yathākramam | upapādukāṃ tu yoniṃ prapadyamānaḥ sthānābhilāṣāt | kathaṃ narakeṣu sthānābhilāṣaḥ | viparyastabuddhitvāt | sa hi śītavātavarṣābhiṣekair ātmānaṃ bādhyamānaṃ paśyati narakeṣu cāgniṃ dīpyamānam | tatra uṣṇābhilāṣāddhāvati | punas taptavātātapāgnisaṃtāpairātmānaṃ bādhyamānamanupaśyan śaityaṃ ca narakeṣu śītābhilāṣāddhāvati | yad avasthas tad upapattisaṃvarttanīyaṃ karmākārṣīt tadavasthātmānaṃ tāś ca sattvān paśyan dhāvatīti pūrvācāryāḥ | tatra punar devāntarābhava ūrdhvaṃ gacchatyā sanādivottiṣṭhan manuṣyatiryakpretānāṃ manuṣyādivat |

釋曰。若衆生欲＊受濕生。由愛樂(15)香故至生處。此香或淨或不淨。隨宿業故。化(16)生由愛樂處所故至生處。若爾地獄衆生。云(17)何愛樂處所。由心顛倒故。此衆生見寒風及(18)冷雨觸惱。自身見地獄火猛盛可愛。欲得暖(19)觸故往入彼。復見自身爲熱風熱光及火焔(20)等所炙。苦痛難忍。見寒地獄清涼。愛樂冷觸(21)故往入彼。如位造作能感如此生業。見自身(22)是如此位。見彼衆生亦爾。是故往彼。先舊諸(23)師作如此説。復次此中天中陰。一向上昇如(24)從坐起。人畜生鬼神中陰如人等。

若濕生(4)者染香故生。謂遠嗅知生處香氣便生愛(5)染往彼受生。隨業所應香有淨穢。若化生(6)者染處故生。謂遠觀知當所生處。便生愛(7)染往彼受生。隨業所應處有淨穢。豈於地(8)獄亦生愛染。由心倒故起染無失。謂彼(9)中有。或見自身冷雨寒風之所逼切。見熱(10)地獄火焔熾然。情欣煖觸投身於彼。或見(11)自身熱風盛火之所逼害。見寒地獄心欲(12)清涼投身於彼。先舊諸師作如是説。由見(13)先造感彼業時己身伴類馳往赴彼。又天(14)中有首正上升如從坐起。人鬼傍生中有(15)行相還如人等。

drod gśer las skye ba’i skye gnas su skye ba ni las ji lta ba bźin du skye ba’i gnas gtsaṅ ma’am mi gtsaṅ bar dri ’dod pas ’gro’o || rdzus te (3) skye ba’i skye gnas su skye ba ni gnas ’dod pas so || ji ltar na dmyal ba dag tu gnas ’dod ce na | blo phyin ci log tu gyur pa’i phyir te | de ni bdag ñid rluṅ daṅ char pa śin tu graṅ mo dag gis btab nas ñen pa daṅ dmyal ba dag na me ’bar ba mthoṅ ste | de’i phyir dro bar ’dod de rgyug go || yaṅ (4) bdag ñid rluṅ tsha ba daṅ ñi ma daṅ me’i gduṅ ba dag gis ñen pa daṅ dmyal ba dag na bsil ba mthoṅ bas bsil ba ’dod pas rgyug go || sṅon gyi slob dpon dag na re bdag ñid gnas skabs gaṅ gis der skye bar ’gyur ba’i las byas pa’i gnas skabs de yin pa daṅ | sems can de dag (5) kyaṅ mthoṅ nas rgyug go źes zer ro || de la lha’i srid pa bar ma ni stan las ldaṅ ba bźin du gyen du ’gro’o || mi daṅ dud ’gro daṅ | yi dags rnams kyi ni mi la sogs pa bźin no ||

ūrdhvapādastu nārakaḥ || 3.15 ||

偈曰。地獄(25)脚向上。

地獄中有頭下足上顛墜其(16)中。故伽他説

dmyal ba yi ni spyi’u tshugs yin ||

“te vai patanti narakādūrdhvapādā avāṅmukhāḥ |
ṛṣīṇāmabhivaktāraḥ saṃyatānāṃ tapasvinām” iti ||

釋曰。如偈言(26)衆生墮地獄　脚上頭向下
(27)誹謗諸仙人　護精進行者

(17)顛墜於地獄　足上頭歸下
(18)由毀謗諸仙　樂寂修苦行

yaṅ dag sdom daṅ dka’ thub can || draṅ sroṅ rnams la (6) skur ’debs pa || de dag spyi’u tshugs dag tu ni || dmyal ba kho nar ltuṅ bar ’gyur ||

gāthābhidhānāt |

See the previous record

See the previous record (two records before)

źes tshigs su bcad de ’byuṅ ba’i phyir ro ||

(28)前已説顛倒心行彼。爲一切中陰衆生皆有(29)此事入母胎。爲不皆爾亦不無。此經中説。有(204a1)四種託胎。何者爲四。

(19)前説倒心入母胎藏。一切中有皆定爾耶。不(20)爾。經言。入胎有四。其四者何。

blo ni phyin ci log gyur pas || rtse dgas ’gro ba’i yul du ’gro || źes bśad pa | ci ṅes par srid pa bar ma pa thams cad ma’i mṅal du de ltar (7) ’jug gam źe na | smras pa ma yin no || ’on kyaṅ mdo las mṅal du ’jug pa ni bźi źes gsuṅs te | bźi gaṅ źe na |

saṃprajānan viśaty ekaḥ

偈曰。一正入有覺。

頌曰(21)一於入正知　二三兼住出
(22)四於一切位　及卵恒無知
(23)前三種入胎　謂輪王二佛
(24)業智倶勝故　如次四餘生

gcig ni śes bźin du ’jug go ||

tiṣṭhati niṣkrāmati sā saṃprajānan |

釋(2)曰。有衆生多善根聚集。護持正念。死時不失(3)正念故有覺。乃至入母胎。亦不失正念。住時(4)出時則失正念故無覺。

(25)論曰。有諸有情。多集福業勤修念慧。故死(26)生時念力所持正知無亂。於中或有正知(27)入胎。

gnas pa daṅ ’byuṅ ba ni śes bźin du ma yin no ||

tiṣṭhaty apy aparaḥ |

偈曰。餘住。

See the full verse quoted previously

gźan ni gnas pa yaṅ śes bźin du źes bya bar sbyar te |

saṃprajānann iti varttate | praviśatyapītyapikṣabdāt |

釋曰。有(5)衆生住母胎。亦不失正念故有覺。先入亦爾。

或有正知住胎兼入。

yaṅ (122a1) źes bya ba’i sgras ni ’jug pa yaṅ ṅo ||

aparaḥ |
niṣkrāmaty api

(6)偈曰。復餘出。

gźan ni | ’byuṅ ba’aṅ |

saṃprājānan praviśati tiṣṭhaty api |

釋曰。復有衆生出母胎。亦不(7)失正念故有覺。先入住亦爾。

或正知出兼知(28)入住。兼言爲顯後必帶前。

śes bźin du ste | yaṅ źes bya ba ni ’jug pa daṅ | gnas pa’o ||

sarvāṇi mūḍho ’nyaḥ

偈曰。餘三位。

See the full verse quoted previously

gźan ni thams cad rmoṅs |

kaścit punaḥ sarvāṇyevāsaṃprajānan karoti praviśatyasaṃprajānan tiṣṭhati niṣkrāmaty api | etāś catasro garbhāvakrāntayaḥ pratilomaṃ nirdiṣṭāḥ | ślokabandhānuguṇyataḥ |

(8)釋曰。有餘衆生在三位中。皆失正念故無覺。(9)若入無覺。住出必無覺。是名四種託胎。此是(10)逆説。由隨順首盧柯結故説。

有諸有情福智(29)倶少。入住出位皆不正知。入不正知住出(47b1)必爾。順結頌法故逆説四。

la la ni thams cad śes bźin ma yin par ’gyur te | ’jug pa yaṅ śes bźin ma yin la (2) gnas pa daṅ ’byuṅ ba yaṅ śes bźin ma yin no || mṅal du ’jug pa de bźi ni tshigs su bcad pa bsdeb pa daṅ mthun par bya ba’i phyir bzlog ste bstan to ||

nityamaṇḍajaḥ || 3.16 ||

偈曰。一切卵生(11)則無覺。

See the full verse quoted previously

sgo ṅa las skyes rtag tu’o ||

aṇḍajaḥ sattvo nityaṃ mūḍha eva sarvāṇi karoti | kathamaṇḍājjāto garbhaṃ praviśati | yo ’pi janiṣyate so ’pyaṇdajaḥ | athavā bhāvinyāpi saṃjñayā nirdeśāḥ kriyante | tadyathā “saṃkṛtamabhisaṃskarotīti” sūtre odanaṃ pacatīti saktum pinaṣṭīti loke | tasmān naiṣa doṣaḥ |

釋曰。若卵生衆生。恒於三處無覺。(12)云何卵生衆生。説名託胎。此衆生亦先託胎。(13)或由當來名説。如經言能作有爲。是故名行。(14)如世人言煮飯磨麨。是故無失。

諸卵生者入胎(2)等位皆恒無知。如何卵生從卵而出言入胎(3)藏。以卵生者先必入胎。或據當來名卵生(4)者。如契經説造作有爲。世間亦言煮飯(5)磨麨故説卵生入胎無失。

sems can sgo ṅa las skyes pa ni rtag tu thams cad rmoṅs pa kho nar ’gyur ro || sgo ṅa las skyes pa ji ltar (3) skye gnas su ’jug ce na | gaṅ źig skye bar ’gyur ba de yaṅ sgo ṅa las skyes pa źes bya’o || yaṅ na ’byuṅ bar ’gyur pa’i miṅ gis bstan te | dper na mdo las ’dus byas mṅon par ’du byed do źes gsuṅs pa daṅ | ’jig rten na ’bras chan ’tshed do || phye ’thag go źes pa lta bu (4) ste | de lta bas na de ni ñes pa med do ||

kathaṃ punar asaṃprajānan mātuḥ kukṣiṃ praviśati yāvanniṣkrāmati kathaṃ vā saṃprajānan | alpeśākhyasya tāvat sattvasya mātuḥ kukṣiṃ praviśataḥ evaṃ vīparītau saṃjñādhimokṣau pravarttete | vāto vāti devo varṣati | śītaṃ durdinaṃ mahato vā janakāyasya kolāhalaṃ hnta tṛṇagahanaṃ vā praviśāmi vanagahanaṃ vā tṛṇakuṭīṃ vā parṇakuṭīṃ vā vṛkṣamūlaṃ vā sarpāmi kuṇḍayamūlaṃ veti | tiṣṭhato ’pyeṣu tiṣṭhām iti niṣkrāmato spyebhyo niryāmīti | maheśākhyasya tu sattvasyārāmaṃ vā praviśāmyudyānaṃ vāprāsādaṃ vā ’bhir ohāmi kūṭāgāraṃ vā paryaṅka veti | tathā tiṣṭhāmi niryāmīti | evaṃ tāvad asaṃprajānan praviśati yāvanniṣkrāmati | saṃprajānaṃstu samyak prajānāti mātuḥ kukṣiṃ praviśāmyatraiva tiṣṭhāmi ata eva niryāmiti | nāsya viparītau saṃjñādhimokṣau pravarttete | atra punar apadiśyate |

云何不覺悟(15)入母胎及住出。復云何覺悟入住出。若衆生(16)小名位。正欲入母胎時。即起顛倒想欲。或見(17)猛雨洪注疾風飄鼓。或見大陰寒。或見多人(18)沸撓。自謂我今入密草稠林草屋葉屋中。我(19)今匐行住樹根下壁根下。若住亦起顛倒。謂(20)我今於此等中住。若出亦起顛倒。謂我今從(21)此等中出。若大名位衆生亦起顛倒想欲。我(22)今當入園入遊戲處。登上高樓及大殿堂。坐(23)於床座。若住謂住其中。若出謂從此出。如此(24)不覺悟入住出。若覺悟者了解分別。謂我今(25)正入母胎。正住母胎。正出母胎。無顛倒想(26)欲。此中更分別説。

云何三位正不(6)正知。且諸有情若福微薄入母胎位起倒(7)想解。見大風雨毒熱嚴寒或大軍衆聲威亂(8)逼。遂見自入密草稠林葉窟茅廬投樹(9)牆下。住時見已住在此中。出位見身從此(10)處出。若福増多入母胎位起倒想解。自見(11)己身入妙園林升花臺殿居勝床等。住出(12)如前。是謂三時不正知者。若於三位皆能(13)正知。See the next record 於入等時無倒想解。謂入胎位知自(14)入胎。住出胎時自知住出。又別顯示四入(15)胎者。

yaṅ ji ltar na śes bźin ma yin par ma’i mṅal du ’jug ciṅ ’byuṅ ba’i bar du yin pa’am | ji ltar na śes bźin du yin źe na | re źig sems can dbaṅ thaṅ chuṅ bar grags pa ma’i mṅal du ’jug pa la ’di sñam du rluṅ laṅs pa’am | char pa (5) ’bab pa’am | graṅ ba’am | yul ṅan nam | skye bo phal po che’i tshogs ku co ’don pa sñam byed nas | ma la rtsva thibs po’am | nags thibs po’am | rtsva’i spyil po’am | lo ma’i spyil por ’jug pa’am | śiṅ druṅ ṅam | rtsig pa’i druṅ du ’gro’o || gnas na yaṅ ’di dag (6) tu gnas par bya’o || ’byuṅ na yaṅ ’di dag nas ’byuṅ ṅo sñam du log pa’i ’du śes daṅ mos pa dag ’byuṅ bar ’gyur ro || sems can dbaṅ thaṅ che bar grags pa ni kun dga’ ra ba’am | skyed mos tshal lam | khaṅ bzaṅs su ’jug pa’am | khaṅ pa brtsegs pa’am | khri la (7) ’dzeg go || de bźin du gnas so || ’byuṅ ṅo sñam du sems so || re źig śes bźin ma yin par ’jug pa nas ’byuṅ ba’i bar ni de lta bu yin no || śes bźin yin pa ni ma’i mṅal la ’jug go || de ñid du gnas so || de ñid nas ’byuṅ ṅo sñam du yaṅ dag pa ji lta ba bźin du bar (122b1) du rab tu śes te | ’di la phyin ci log gi ’du śes daṅ mos pa dag mi ’byuṅ ṅo || yaṅ ’dir bstan pa daṅ |

garbhāvakrāntayastisraś cakravarttisvayaṃbhuvām |

偈曰。説託胎有三。輪王(27)及二佛。

See the full verse quoted previously

mṅal du ’jug pa gsum dag ste | ’khor los sgyur daṅ raṅ byuṅ gñis ||

釋曰。轉輪王獨覺大正覺。此三人次(28)第應知託胎三義。第一託胎謂轉輪王。何以(29)故。此人正入胎時有覺悟。非住出時。第二(204b1)託胎謂獨覺。此人入住二時有覺悟非出時。(2)第三託胎謂大正覺。此人入住出三時皆有(3)覺悟此中三人悉由當來名所顯。云何三事(4)不同。

且前三種謂轉輪王獨覺大覺。如其(16)次第。初入胎者。謂轉輪王。入位正知非住非(17)出。二入胎者。謂獨勝覺。入住正知非於出(18)位。三入胎者。謂無上覺。入住出位皆能正知。(19)此初三人以當名顯。何縁如是三品不同。

’khor los sgyur ba daṅ | raṅ byuṅ raṅ saṅs rgyas daṅ | rdzogs pa’i saṅs rgyas dag ste | ’og nas (2) go rims źes ’chad par ’gyur ro || de la ’khor los sgyur ba ni daṅ po ste | de ni ’jug pa kho na śes bźin yin gyi gnas pa yaṅ ma yin la | ’byuṅ ba yaṅ ma yin no || raṅ saṅs rgyas ni gnas pa yaṅ ṅo || saṅs rgyas ni ’byuṅ ba yaṅ ṅo || ’dir yaṅ ’byuṅ bar ’gyur ba’i (3) miṅ gis bstan to ||

karmajñānobhayeṣāṃ vā viśadatvād yathākramam || 3.17 ||

偈曰。業智慧及二。次第勝能故。

(20)由業智倶如次勝故。

las sam ye śes sam gñi ga | rgya che’i phyir na go rims bźin ||

viśadakarmaṇāmdārapuṇyakriyāṇāṃ prathamā | viśadajñānānāṃ bāhuśrutyakṛtapravicayānāṃ dvitīyā | viśada puṇyakarmajñānānāṃ tṛtīyā | ta eva tvete cakravarttyādaya evaṃbhūtā yujyante yathākramam | śeṣāṇāṃ caturthīti siddhaṃ bhavati |

釋曰。(5)業勝能者。能作大福徳行人。由福徳有業勝(6)能。故立第一。修習多聞多思人。由智慧有勝(7)能。故立第二。能作大福徳行及修習多聞多(8)思。人由福慧有勝能故。立第三。是轉輪王等(9)三人如此次第。所餘爲第四。此義應爾

第一業勝。謂轉輪王(21)宿世曾修廣大福故。第二智勝。謂獨勝覺久(22)習多聞。勝思擇故。第三倶勝。謂無上覺。曠(23)劫修行勝福智故。 See the full verse qouted previously 除前三種餘胎卵生福(24)智倶劣合成第四。

las rgya chen po bsod nams rgya chen po byed pa rnams ni daṅ po yin no || ye śes rgya chen po thos pa maṅ ba daṅ rab tu ’byed pa byas pa rnams ni gñis pa yin no || bsod nams kyi las daṅ (4) ye śes rgya che ba rnams ni gsum pa yin te | de lta bur gyur pa de dag ni rim bźin du ’khor los sgyur ba la sogs pa yin par rig par bya’o || lhag ma rnams ni bźi pa yin no źes bya bar grub po ||

atredānīṃ bāhyakā ātmavādaṃ parigṛhyottiṣṭhante | yadi sattvo lokāntaraṃ saṃcaratīti pratijñāyate siddha ātmā bhavatīti | sa eṣa pratiṣidhyate

(10)外道本執説我義。於此中執我。言爭事起。彼(11)言若汝立義衆生從別世度餘世。我等本義(12)則成。謂實有我。今破此義。

此中外道執我者言。若(25)許有情轉趣餘世。即我所執有我義成。今爲(26)遮彼。

da ni ’dir phyi rol pa rnams gal te sems can ’jig rten gźan du ’pho’o źes (5) bya bar dam bca’ na bdag grub pa yin no źes bdag tu smra ba yoṅs su bzuṅ nas rgol te | de dgag pa’i phyir |

nātmāsti

偈曰。無我。

頌曰(27)無我唯諸蘊　煩惱業所爲
(28)由中有相續　入胎如燈焔
(29)如引次第増　相續由惑業
(47c1)更趣於餘世　故有輪無初

bdag med ces bya ba smos so ||

kīdṛśa ātmā ya imān nikṣipatyanyāś ca skndhān pratisaṃdadhātīti parikalpyate | sa tadṛśo nāsty antarvyāpārapuruṣaḥ | evaṃ tūktaṃ bhagavatā “asti karmāsti vipākaḥ kārakastu nopalabhyate ya imāṃś ca skandhānnikṣipati anyāṃś ca skandhān pratisaṃdadhātyanyatra dharmasaṃketāt | tatrāyaṃ dharmasaṃketo yadutāsmin satīdaṃ bhavatīti vistareṇa pratītyasamutpādaḥ “ | kīdṛśastarhyātmā na pratiṣidhyate |

釋曰。(13)此我何相。能捨此陰能受彼陰。如彼所分別。 (14)此我實無。謂於内作者人。何以故。非二量境(15)界故。如色塵及眼等根。佛世尊亦説。有業有(16)果報。作者不可得。由無故。故不可説。此我(17)能捨此陰受彼陰。若離法假名。此中法假名(18)者。謂若此有彼有。由此生彼生。廣説十二(19)縁生。此我何相。謂非所破。

(2)論曰。汝等所執我爲何相。能捨此蘊能續(3)餘蘊。内用士夫此定非有如色眼等不可(4)得故。世尊亦言。有業有異熟作者不可(5)得。謂能捨此蘊及能續餘蘊。唯除法假。法(6)假謂何。依此有彼有。此生故彼生。廣説縁(7)起。若爾何等我非所遮。

bdag ji lta bu źig ce na | gaṅ phuṅ po ’di dag ’dor źiṅ phuṅ po gźan dag tu ñiṅ mtshams sbyor ro źes bya bar yoṅs su rtog pa naṅ gi (6) byed pa’i skyes bu de lta bu de med de bcom ldan ’das kyis ’di skad du | las ni yod do || rnam par smin pa ni yod do || chos su brdar btags pa ma gtogs pa gaṅ phuṅ po ’di dag ’dor źiṅ phuṅ po gźan dag tu ñiṅ mtshams sbyor bar byed pa’i byed pa po ni mi dmigs so || de la (7) chos su brdar btags pa ni ’di yin te | ’di lta ste ’di yod pas ’di ’byuṅ ba’o źes rten ciṅ ’brel bar ’byuṅ ba rgyas par gsuṅs so || ’o na bdag ji lta bu źig mi dgag ce na |

skandhamātraṃ tu

偈曰。唯諸陰。

唯有諸蘊。

phuṅ po tsam ñid do ||

yadi tu skandhamātram evātmeti upacaryate tasyāpratiṣedhaḥ | evaṃ tarhi skandhā eva lokāntaraṃ saṃcarantīti prāptaṃ skandhamātraṃ tu nātra saṃcaratīti |

釋(20)曰。若假説唯諸陰名我。此我非所破若爾諸(21)陰從此世到餘世。此義應至諸陰不度餘世。(22)云何此諸陰。

謂唯於(8)蘊假立我名非所遮遣。若爾應許諸蘊即(9)能從此世間轉至餘世。蘊刹那滅於輪轉(10)無能。

gal te phuṅ po tsam kho na la bdag ces ’dogs na de la ni dgag pa med do || (123a1) de lta na ’o na phuṅ po bdag ñid ’jig rten gźan du ’pho’o źes bya bar gyur to źe na | de dag ni mi ’pho ba’i phuṅ po tsam ni |

kleśakarmābhisaṃskṛtam |
antarābhavasaṃtatyā kukṣimeti pradīpavat || 3.18 ||

偈曰。煩惱業生起。由中陰相(23)續。入母胎如燈。

數習煩惱業所爲故。令中有蘊相續(11)入胎。譬如燈焔 [See also the full verse quoted previously]

ñon moṅs las kyis mṅon du byas || srid pa bar ma’i rgyun gyis na || mar me bźin du mṅal du ’gro ||

kṣaṇikā hi skandhāsteṣāṃ saṃcarituṃ nāsti śaktiḥ | kleśais tu paribhāvitaṃ karmabhiś ca kleśamātramantarābhāsaṃjñikayā saṃtatyā mātuḥ kukṣimāyāti | tadyathā pradīpaḥ kṣaṇiko ’pi saṃtatyā deśāntaram iti nāsty eṣa doṣaḥ | tasmāt siddham etad asaty apy ātmani kleśakarmābhisaṃskṛṭaḥ skandhānāṃ saṃtāno mātuḥ kukṣim āpadyata iti | sa punaḥ

釋曰。諸陰刹那刹那滅。彼(24)於度無能。煩惱所攝業。所變異故。唯有諸(25)陰。由中有相續往入母胎。譬如燈雖念念滅(26)由相續得至餘處。諸陰亦爾。是故無失。實無(27)有我。但煩惱業所引諸陰相續得入母胎。此(28)義得成(29)阿毘達磨倶舍釋論卷第六(204c1)(2)(3)阿毘達磨倶舍釋論卷第七(4)　　＊婆藪盤豆造(5)　陳＊天竺三藏眞諦譯　(6)　　＊釋論中分別世間品之二(7) 復次偈曰。

雖刹那滅而能相續轉至(12)餘方。諸蘊亦然。名轉無失。故雖無我而由(13)惑業諸蘊相續入胎義成。如業所引次第(14)轉増諸蘊相續。復由煩惱業力所爲轉趣(15)餘世。

phuṅ po rnams ni skad cig (2) ma ste | de dag la ni ’pho ba’i mthu med kyi ñon moṅs pa rnams daṅ | las rnams kyis yoṅs su bsgos pa’i phuṅ po tsam gyis srid pa bar ma źes bya ba’i rgyun gyis ma’i mṅal du ’gro ste | dper na mar me skad cig ma yin yaṅ rgyun gyis yul gźan du ’gro ba lta bu yin pas de (3) ni ñes pa med do || de lta bas na bdag med bźin du yaṅ ñon moṅs pa daṅ | las rnams kyis mṅon par ’dus byas pa’i phuṅ po rnams kyi rgyun ma’i mṅal du ’jug go źes bya ba ’di grub bo || de yaṅ |

yathākṣepaṃ kramād vṛddhaḥ santānaḥ kleśakarmabhiḥ |
paralokaṃ punar yāti

如引次第長。相續由惑業。更入於(8)餘世。

See the full verse quoted previously

ji ltar ’phaṅs bźin rim gyis rgyun || skyes nas las daṅ ñon moṅs (4) kyis || ’jig rten pha rol dag tu ’gro ||

na hi sarvasya skandhasantānasyākṣepas tulyo bhavaty āyupyasya karmaṇo bhedāt | ato yasya yāvān ākṣas tasya tāvatī vṛddhiḥ krameṇa bhavati | kena krameṇa |

釋曰。一切陰相續牽引不平等。能感(9)壽命業有差別故。此相續隨能引勢。如此次(10)第得増長。何者次第。

謂非一切所引諸蘊増長相續脩促量(16)齊。引壽業因有差別故。隨能引業勢力増(17)徴。齊爾所時次第増長。云何次第。

tshe’i las tha dad pa’i phyir phuṅ po’i rgyun thams cad kyi ’phen pa ’dra ba ni ma yin te | de’i phyir gaṅ źig ji srid du ’phaṅs pa de de srid du rim gyis skye bar ’gyur ro || rim pa gaṅ gis śe na |

“kalalaṃ prathamaṃ dhavati kalalājjāyate ’rbudaḥ |
arbudājjāyate peśī peśīto jāyate ghanaḥ ||
ghanāt praśākhā jāyante keśaromanakhādayaḥ |
indriyāṇi ca rūpīṇi vyañjanānyanupūrvaśaḥ ||

如偈言(11)初名柯羅邏　次生頞浮陀
(12)從此生俾尸　俾尸生伽那
(13)伽那生捨佉　及髮毛爪等
(14)并有色諸根　次第生身分

如聖説(18)言(19)最初羯剌藍　次生頞部曇
(20)從此生閉尸　閉尸生鍵南
(21)次鉢羅奢佉　後髮毛爪等
(22)及色根形相　漸次而轉増

gtsug lag las | daṅ por nur nur po (5) yin no || nur nur po las mer mer skye || mer mer po las nar nar skye || nar nar po las mkhraṅ ’gyur skye || mkhraṅ las rkaṅ lag ’gyus pa ’dra || skra spu sen mo la sogs pa || dbaṅ po gzugs can rnams daṅ ni || mtshams rnams rim gyis skye bar ’gyur ||

ity āryāḥ | etāḥ pañca garbhāvasthāḥ kalalārbudapeśīghanapraśākhāvasthāḥ | tasya khalu kālāntareṇa paripākaprāptasya garbhaśatlasyābhyantarāt mātuḥ kukṣau karmavipākajā vāyavo vānti ye taṃ garbhaśalyaṃ saṃparivarttya mātuḥ kāyāvakṣaradvārābhimukhamavasthāpayanti | sakrūrapurīṣapiṇḍa ivātimātraṃ sthānāt pracyuto duḥkhaṃ saṃparivarttyate | yadi punaḥ kadācin mātur āhāravihārakriyāpacāreṇa ca pūrvakarmāparādhena garbha eva vyāpādaṃ prāpnoti tata enaṃ tajjñāstriyaḥ kumārabhṛtyakā vā sukhoṣṇena sarpistailena supiṣṭena śālmalīkalkenānyena vā hastam abhyajya tīkṣṇaṃ tanukaṃ cātra śastrakam upanivadhya tasmin varcaskūpa ivogradurgandhāndhakārasamalapalvale suvahukrimikulasahasrāvāse nityasrāviṇi satatapratikriye śukraśoṇitalasikāmalasaṃklinnaviklinnakvathitapicchile paramavībhatsadarśane chidratanucarmāvacchādite pūrvakarmavīpākarje mahati kāmanāḍīrvaṇe hastaṃ praveśyāṅgam aṅgaṃ nikṛtyādhyāharanti | sa cāpy aparaparyāyavedanīyena karmaṇā pūrvakeṇa kām api gatiṃ nīyate | atha punaḥ svasti prajāyate tata enaṃ mātā putrābhilāṣiṇī tatparikā vā striyaḥ sadyojātakaṃ taruṇavrṇāyamānātmānaṃ śastrakṣārā yamāṇasaṃsparśābhyāṃ pāṇibhyāṃ parigṛhya snāpayanti stanyena sarpipā vāpyāyayanti audārikaṃ cāhāramāhartuṃ krameṇābhyāsayanti | tasya vṛddher anvayādīndriyāṇāṃ paripākān punar api kleśāḥ samudācaranti karmaṇi copacayaṃ gacchanti | saḥ taiḥ kāyasya bhedād antarābhavasaṃtatyā pūrvavat paralokaṃ punar yāti |

See the previous record (15)此五位皆在胎内。謂柯羅邏。頞浮陀。俾尸。伽(16)訶那。波羅捨佉。此胎中刺。由時節次第増(17)長至成熟位。於母腹中業報所生。猛風吹之。(18)風轉胎刺安置令向母身門。此胎如強糞聚(19)過量難忍。次從此處墮。是時二苦不可爲譬。 (20)復次或時母飮食威儀執作過差。或由宿業(21)過失。於胎内死。是時有諸女人善識方便。及(22)諸醫師解養嬰兒。方温以酥油。及睒摩梨滑(23)汁用以塗手。手著小利刃。於胎内譬如糞坑。(24)最劇臭闇不淨之器。是無量千蟲類住處。穢(25)汁常流。恒須對治。不淨及血垢膩洟液。濕爛(26)臭滑之所染汚。鄙惡叵見。穿漏薄皮以覆其(27)上。宿業所作。身大創孔手内其中。分分斷(28)割牽出於外。此胎中子。由宿後報業引入餘(29)道。趣向難知。復次若生無難。是時或母乳(205a1)子。或餘女人能瞻視之。此兒體似新瘡。觸如(2)刀仗及烈灰汁。愛此兒身及以洗拭。次唅以(3)清酥。飮以母乳。漸次飴以細麁飮食令稍(4)習之。此子由次第増長。由諸根成熟諸惑更(5)起。諸業更生及更増長。由此惑業捨命之後。 (6)由中有相續如前。更入餘世。

See the previous record (23)謂母腹中分位有五。一羯剌藍位。二頞部(24)曇位。三閉尸位。四鍵南位。五鉢羅奢佉位。此(25)胎中箭漸次轉増。乃至色根形相滿位。由業(26)所起異熟風力轉胎中箭令趣産門。如強(27)糞團過量閟澁。從此轉墮劇苦難任。其(28)母或時威儀飮食執作過分。或由其子宿罪(29)業力死於胎内。時有女人或諸醫者妙通(48a1)産法善養嬰兒。温以穌油睒未梨汁用塗(2)其手執小利刀。内如糞坑最極猥賤雜(3)穢充塞。黒闇所居無量千虫之所依止。常(4)流惡汁恒須對治。精血垢膩潰爛臭滑。不(5)淨流溢鄙穢叵觀。穿漏薄皮以覆其上。宿(6)業所引。身瘡孔中分解肢節牽出於外。然(7)此胎子乘宿所爲順後受業所趣難了。或(8)復無難安隱得生。體如新瘡細軟難觸。或(9)母愛子或餘女人以如刀灰麁澁兩手執(10)取洗拭而安處之。次含清酥飮以母乳漸(11)令習受細麁飮食。次第轉増至根熟位。復(12)起煩惱積集諸業。由此身壞。復有如前中(13)有相續更趣餘世。

źes ’byuṅ (6) ṅo || nur nur po daṅ | mer mer po daṅ | nar nar po daṅ | mkhraṅ ’gyur daṅ | rkaṅ lag ’gyus pa’i gnas skabs de dag ni mṅal gyi gnas skabs lṅa yin no || yaṅ dus gźan na mṅal gyi zug rṅu de yoṅs su smin par gyur pa mṅal gyi naṅ na gaṅ dag gis mṅal gyi (7) zug rṅu de bsgyur nas ma’i lus kyi mi gtsaṅ ba’i sgo logs su kha bstan nas ’jog par byed pa las kyi rnam par smin pa las skyes pa’i rluṅ dag ldaṅ ste | de gnas nas sbed pa na mi gtsaṅ ba mkhraṅ po de śin tu chen po ’chir ba bźin du spo dka’ ba yin no || gal te na res ’ga’ (123b1) ma’i zas daṅ | gnas pa’i bya ba mi mthun par spyod pa’am sṅon gyi las kyi ñes pas mṅal kho nar ’chi bar ’gyur ro || de nas ’di de śes pa’i bud med dam | gźon nu’i sman pas mar sar ram | til mar ’jam tsam mam | śiṅ śal ma le legs par btags pa’i phye ma’am | (2) gźan yaṅ ruṅ bas lag pa bskus nas | de la mtshon rnon po srab mo btags te | rkyag doṅ lta bur mi bzad pa dri ṅa ba mun khuṅ la sogs pa’i ’dam rdzab srin bu’i rigs śin tu maṅ po stoṅ phrag gi gnas | rtag tu ’dzag par ’gyur ba | rtag tu byi dor bya dgos pa | khu chu daṅ (3) khrag daṅ chu ser daṅ dri mas kun tu myags pa | rnam par myags pa | rul pa | rnags pa | ’gred pa | mthoṅ na ’jigs su ruṅ ba pags pa rdol ba srab mos g-yogs pa | sṅon gyi las kyi rnam par smin pa las skyes pa lus kyi rma ’khyims pa chen po der lag pa bcug ste | yan lag (4) daṅ ñiṅ lag bcad nas ’byin to || de yaṅ sṅon gyi las lan graṅs gźan la myoṅ bar ’gyur bas śed du khrid par byed do || ’on te bde bar btsa’ bar ’gyur na ni de nas ’di bu ’dod pa’i ma’am | de’i g-yog bu med rnams kyis btsas ma thag pa’i lus rma sar pa lta bu mtshon (5) daṅ thal ba’i sman lta bu’i reg pa daṅ ldan pa’i lag pa gñis kyis blaṅs nas ’khru bar byed do || nu źo daṅ mar sar gyis skyed par byed ciṅ rim gyis kha zas rags pa bza’ bar goms par yaṅ byed do || de skye ba’i rgyus dbaṅ po rnams loṅs su smin nas ni yaṅ ñon moṅs pa (6) rnams kun tu spyod ciṅ | las rnams kyaṅ stsogs par ’gyur ro || de dag gi lus źig nas yaṅ sṅa ma bźin du srid pa bar ma’i rgyun gyis ’jig rten pha rol tu ’gro ste |

ity anadibhavacakrakam || 3.19 ||

偈曰。故有輪無(7)初。

See the full verse quoted previously [47c1]

srid pa’i ’khor lo thog ma med ||

etena prakāreṇa kleśakarmahetukaṃ janma taddhetukāni punaḥ kleśakarmāṇi tebhyaḥ punar janmetyanādibhavacakrakaṃ veditavyam | ādau hi parikalpyamāne tasyāhetukatvameteṣu sajyeta sati cāhetukatve sarvamevedamahetukaṃ prāduḥsyāt | dṛṣṭaṃ cāṅkurādīṣu bījādīnāṃ sāmarthyaṃ deśakālapratiniyamād agnyādīnāṃ ca pākajādiṣviti nāsti nirhetukaḥ prādurbhāvaḥ | nityakāraṇāstitvavādaś ca prāgeva paryudastaḥ | tasmān nāsty eva saṃsārasyādiḥ | antas tu hetukṣayāt yuktaḥ | hetvadhīnatvāj janmano bījakṣayādivaṅkurasyeti |

釋曰。由此道理。生以惑業爲因。惑業以(8)生爲因。生復以惑業爲因。如是應知。生死輪(9)無初。何以故。若分別執有初。此初應成無(10)因。若初實無因。所餘一切悉自然生。皆應無(11)因。現見此事。於芽等中有種子等。功能。由(12)處時定故。火等諸因。於熟等果亦爾。是故(13)無生無因。説常住爲因。於前已破。是故生死(14)必定無初。是生死終。由因盡可然。由生屬因(15)故。譬如芽屬種子。由種子壞故芽滅。

如是惑業爲因故生。生(14)復爲因起於惑業。從此惑業更復有生。故(15)知有輪旋環無始。若執有始始應無因。始(16)既無因餘應自起。現見芽等因種等生。由(17)處及時倶決定故。又由火等熟變等生。由(18)此定無無因起法。説常因論如前已遣。是(19)故生死決定無初。然有後邊由因盡故。生(20)依因故。因滅壞時生果必亡。理定應爾。如(21)種滅壞芽必不生。

rnam pa des na las daṅ ñon moṅs pa’i rgyu las byuṅ ba’i skye ba daṅ | yaṅ (7) de las byuṅ ba’i las daṅ ñon moṅs pa rnams daṅ | yaṅ de las skye ba rnams yin pas na srid pa’i ’khor lo thog ma med pa yin par rig par bya’o || thog ma źig brtags na ni de’i rgyu med pa ñid du thal par ’gyur ro || rgyu med pa ñid gcig yin na ni ’di thams cad kyaṅ rgyu (124a1) med pa kho nar ’gyur ba źig na yul daṅ dus so sor ṅes pa las myu gu la sogs pa la sa bon la sogs pa daṅ | chos pa la sogs pa la me la sogs pa’i nus pa yaṅ mthoṅ bas rgyu med pa las ’byuṅ ba ni med do || rgyu rtog pa yod par smra ba ni sṅar bsal zin (2) pa ñid do || de lta bas na ’khor ba’i thog ma ni med pa kho na’o || skye ba ni rgyu la rag lus pa’i phyir rgyu zad pa las mtha’ daṅ ldan par ni rigs te | sa bon zad bas myu gu bźin no ||

ya eṣa skandhasaṃtāno janmatrayāvastha ūpadiṣṭaḥ

是陰相(16)續所説。三生爲位。

如是蘊相續説三生爲(22)位。

de ltar phuṅ po’i rgyun skye ba’i gnas skabs gsum pa bstan pa gaṅ yin pa |

sa pratītyasamutpādo dvādaśāṅgastrikāṇḍakaḥ |

偈曰。如此縁生法。十二(17)分三節。

頌曰(23)如是諸縁起　十二支三際
(24)前後際各二　中八據圓滿

de ni rten ciṅ ’brel (3) ’byuṅ ba’i || yan lag bcu gñis cha gsum mo ||

tatra dvādaśāṅgāni avidyā saṃskārā vijñānaṃ nāmarūpaṃ ṣaḍāyatanaṃ sparśo vedanā tṛṣṇā upādānaṃ bhavo jātirjarāmaraṇaṃ ca | trīṇi kāṇḍāni pūrvāparāntamadhyānyatītānāgatapratyutpannāni janmāni | kathameṣu trikāṇḍeṣu dvādaśāṅgāni vyavasthāpyante |

釋曰。此中十二分者。一無明二行(18)三識四名色五六入六觸七受八愛九取十有(19)十一生。十二老死。三節者。一前際二後際三(20)中際。謂過去未來現世。云何於三節安立十(21)二分。

(25)論曰。十二支者。一無明二行三識四名色五(26)六處六觸七受八愛九取十有十一生十二老(27)死。言三際者。一前際二後際三中際。即是(28)過未及現三生。云何十二支於三際建立。

de la yan lag bcu gñis ni ma rig pa daṅ | ’du byed daṅ | rnam par śes pa daṅ | miṅ daṅ gzugs daṅ | skye mched drug daṅ | reg pa daṅ | tshor ba daṅ | sred pa daṅ | len pa daṅ | srid pa daṅ | skye ba daṅ | rga śi daṅ | cha (4) gsum ni sṅon gyi mtha’ daṅ | phyi ma’i mtha’ daṅ | bar dag ste | ’das pa daṅ | ma ’oṅs pa daṅ | da ltar byuṅ ba’i skye ba dag yin no || cha gsum po ’di dag tu yan lag bcu gñis ji ltar rnam par gźag ce na |

pūrvāparāntayor dve dve madhye ’ṣṭau

偈曰。前後際二二。於中八。

謂(29)前後際各立二支。中際八支。故成十二。See also previous verse

sṅon daṅ phyi mtha’i gñis gñis pa ||

釋曰。無明(22)行在前際。生老死在後際。所餘八在中際。此(23)八分一切衆生於此生爲具有不。答非。若爾(24)何

無(48b1)明行在前際。生老死在後際。所餘八在中(2)際。此中際八一切有情此一生中皆具有不。(3)非皆具有。若爾何故説

ma rig pa daṅ | ’du byed (5) rnams ni sṅon gyi mthar ro || skye ba daṅ | rga śi ni phyi ma’i mthar ro || lhag ma brgyad ni bar du’o || yaṅ ci thams cad kyi skye ba ’di la yan lag brgyad po ’di dag yod dam źe na | smras pa | ma yin no || ’o na su la yod ce na |

paripūriṇaḥ || 3.20 ||

衆生具八。

有八支。

yoṅs rdzogs ldan no ||

parīpūro ’syāstīti paripūro ya etāni sarvāṇyevāvasthāntarāṇi spṛśati so ’tra pudgalo ’bhipreto na tu yo ’ntarāla eva mriyate | nāpi rūpārupyāvacaraḥ | tathā hi mahānidānaparyāye kāmāvacara eva pudgalo nirdiṣṭaḥ | “vijñānaṃ cedānanda mātuḥ kukṣiṃ nāvakrāmed” iti vacanāt | yadā tu dvividhaḥ pratītyasamutpāda ucyate paurvāntikaścāparāntikaśceti tadā saptāṅgāni paurvāntiko yāvad vedanāntaḥ pañcāparāntikaḥ | saphalahetukayoḥ pūrvāparāntayor grahaṇāt |

偈曰。具生。釋曰。若衆生觸一(25)切位。説名具生。非於中陰死。非託色無色(26)界生。何以故。於大因縁經中。但約欲界衆(27)生説。經言。阿難。若識不託母胎赤白。爲得(28)變異成柯羅邏不。不得世尊。廣説如經。有(29)時説縁生有二種。有屬前際攝縁生。有屬後(205b1)際攝縁生。於中七分説名前際。謂從無明乃(2)至受。所餘五分説名後際。合前後際因果爲(3)二分故。

據圓滿者。(4)此中意説。補特伽羅歴一切位名圓滿者。 (5)非諸中夭及色無色。但據欲界補特伽羅。(6)大縁起經説具有故。彼説。佛告阿難陀言。(7)識若不入胎得増廣大不。不也世尊。乃至(8)廣説。有時但説二分縁起。一前際攝。二後際(9)攝。前七支前際攝。謂無明乃至受。後五支後(10)際攝。謂從愛至老死。前後因果二分攝故。

’di la yoṅs su rdzogs pa (6) yod pas na yoṅs su rdzogs ldan no || ’dir ni gaṅ zag gaṅ źig gnas skabs kyi bye brag ’di thams cad la reg pa de la dgoṅs pa yin gyi | gaṅ bar ma do kho nar ’chi ba yaṅ ma yin la | gzugs daṅ gzugs med pa na spyod pa yaṅ ma yin te | ’di ltar gleṅ gźi chen (7) po’i rnam graṅs kyi mdo las kun dga’ bo gal te rnam par śes pa ma’i mṅal du źugs par ma gyur na źes gsuṅs pa’i phyir ’dod pa na spyod pa’i gaṅ zag kho nar bstan pa yin no || gaṅ gi tshe rten ciṅ ’brel par ’byuṅ ba sṅon gyi mtha’ ba daṅ | phyi ma’i mtha’ pa źes rnam pa (124b1) gñis su brjod pa de’i tshe ni tshor ba la thug pa’i bar yan lag bdun ni sṅon gyi mtha’ pa yin la | lṅa ni phyi ma’i mtha’ pa yin te | sṅon daṅ phyi ma’i mtha’ daṅ ’bras bu daṅ rgyu daṅ bcas pa dag smos pa’i phyir ro ||

atha ka ime ’vidyādayaḥ |

何法名無明等。

(11)無明等支何法爲體。

yaṅ ma rig pa la sogs pa ’di dag gaṅ yin źe na |

pūrvakleśā daśā ’vidyā

偈曰。宿惑位無明。

頌曰(12)宿惑位無明　宿諸業名行
(13)識正結生蘊　六處前名色
(14)從生眼等根　三和前六處
(15)於三受因異　未了知名觸
(16)在婬愛前受　貪資具婬愛
(17)爲得諸境界　遍馳求名取
(18)有謂正能造　牽當有果業
(19)結當有名生　至當受老死

ma rig ñon (2) moṅs sṅon gnas skabs ||

yā pūrvake janmani kleśāvasthā sehāvidyety ucyate | sāha caryāttadvaśena teṣāṃ samudācārāc ca | rājāgamanavacane tadanuyātrikā gamanasiddhavat |

(4)釋曰。於宿世中一切惑位。於今名無明。與無(5)明共行故。由無明力所餘得起故。譬如於説(6)王行中説導從行亦名王行。

(20)論曰。於宿生中諸煩惱位至今果熟總謂(21)無明。彼與無明倶時行故。由無明力彼現(22)行故。如説王行非無導從。王倶勝故總謂(23)王行。

tshe sṅa ma la ñon moṅs pa’i gnas skabs gaṅ yin pa de ni ’di la ma rig pa źes bya ste | lhan cig spyod pa’i phyir daṅ | de’i dbaṅ gis de dag kun tu ’byuṅ ba’i phyir rgyal po gśegs so źes byas na de’i źa ’briṅ pa yaṅ ’oṅ bar ’grub pa bźin no ||

saṃskārāḥ pūrvakarmaṇaḥ |

偈曰。及宿業名(7)行。

See the full verse quoted previously

’du (3) byed dag ni sṅon las kyi ||

daśeti varttate | pūrvajanmanyeva yā puṇyādikarmāvasthā seha saṃskārā ityucyante yasya karmaṇa iha vipākaḥ |

釋曰。位言次第流。於宿世中福等業位。(8)於今名行。若今有是彼果報。

於宿生中福等業位至今果熟總得(24)行名。初句位言流至老死。 See the previous record

gnas skabs źes bya bar sbyar te | che sṅa ma la bsod nams la sogs pa’i las kyi gnas skabs gaṅ yin pa de ni ’di la ’du byed rnams źes bya ste | las gaṅ gis ’dir rnam par smin pa’o ||

saṃdhiskandhāstu vijñānaṃ

偈曰。託生陰(9)名識。

See the full verse quoted previously

rnam śes mtshams sbyor phuṅ po yin ||

mātuḥ kukṣī pratisaṃdhikṣaṇe pañca skandhā vijñānam |

釋曰。於母胎中初託生刹那。所有五(10)陰名識。

於母胎等正結(25)生時一刹那位五蘊名識。

ma’i mṅal (4) du ñiṅ mtshams sbyor ba’i skad cig ma la phuṅ po lṅa ni rnam par śes pa yin no ||

nāmarūpamataḥ param || 3.21 ||
prāk ṣaḍāyatanotpādāt

偈曰。此後稱名色。先於六入生。

See the full verse quoted previously

miṅ daṅ gzugs ni de phan chad || skye mched drug doṅ tshun chad do ||

saṃdhicittāt pareṇa yāvat ṣaḍāyatanaṃ notpadyate sā ’vasthā nāmarūpaṃ tāvat ṣaḍāyatanam ity ucyate | prakcaturāyatanotpādādini vaktavye ṣaḍāyatanavacanaṃ tadā tadvyavasthāpanāt |

釋(11)曰。從託生心。後乃至六入未生。此位稱名(12)色。應説先於四入生。云何言六。六者如此(13)量立入故。是時四生。六圓滿故。

結生識後六處生(26)前中間諸位總稱名色。此中應説四處生(27)前而言六者據滿立故。

mtshams sbyor ba’i sems phan chad nas ji srid du skye mched drug ma dod kyi bar gyi gnas skabs de ni miṅ daṅ gzugs źes bya’o || (5) skye mched bźi dod tshun chad do źes brjod pa bya ba yin pa las skye mched drug ces brjod pa ni de’i tshe de rnam par ’jog pa’i phyir ro ||

tatpūrvaṃ trikasaṃgamāt |

偈曰。此先(14)三和合。

See the full verse quoted previously

de ni gsum ’dus tshun chad do ||

utpanne ṣaḍāyatane sāvasthā tāvat ṣaḍāyatanam ity ucyate yāvad indriyaviṣayavijñānatrikasaṃnipātaḥ |

釋曰。若六入已生。此位説名六入。(15)乃至根塵識三和合未起。

眼等已生至根境(28)識未和合位得六處名。已至三和未了

skye mched drug doṅ nas ji srid du dbaṅ po daṅ yul daṅ rnam par śes pa daṅ gsum ma ’dus pa de srid kyi gnas (6) skabs de ni skye mched drug ces bya’o źes

sparśaḥ prāksukhaduḥkhādikāraṇajñānaśaktitaḥ || 3.22 ||

偈曰。觸先樂苦捨。(16)能分別因智。

See the full verse quoted previously

reg pa bde sdug la sogs kyi rgyu śes nus pa tshun chad do ||

trayāṇāṃ saṃnipātāt sparśo bhavati | sa yāvad vedanātrayakāraṇaparicchedena samartho bhavati sā ’vasthā sparśa ity ucyate | paricchedasāmarthye sati

釋曰。由三和合名觸。此人乃(17)至未能了別三受因異。此位名觸。若已能了(18)別三受因。

(29)三受因差別位總名爲觸。

reg pa ni gsum ’dus te des ji srid du tshor ba gsum gyi rgyu yoṅs su gcod par ma nus pa’i gnas skabs de ni reg pa źes bya’o || yoṅs su gcod nus nas ni |

vittiḥ prāk maithunāt

偈曰。受先婬欲愛。

See the full verse quoted previously

tshor ’khrig tshun (7) chad |

vedanāvasthā yāvanmaithunarāgo na samudācarati |

釋曰。受位者。(19)了別三受因爲體乃至未起婬欲愛。

已了三受因差(48c1)別相未起婬貪此位名受。

tshor ba’i gnas skabs ni ji srid du ’khrig pa’i ’dod chags kun tu mi spyod pa’i bar ro ||

tṛṣṇā bhogamaithunarāgiṇaḥ |

偈曰。求(20)婬樂具愛。

See the full verse quoted previously

sred pa ni | loṅs spyod ’khrig pa’i chags can gyi |

kāmaguṇamaithunarāgasamudācārāvasthā tṛṣṇety ucyate yāvanna tadviṣayaparyeṣṭimāpadyate |

釋曰。於欲塵及情色愛欲生起位(21)名愛。乃至未能尋求五塵。

貪妙資具婬愛(2)現行未廣追求此位名愛。

’dod pa’i yon tan daṅ | ’khrig pa’i ’dod chags kun tu spyod pa’i gnas skabs ji srid du yul yoṅs su tshol ba la ma (125a1) źugs pa ni srid pa źes bya’o ||

upādānaṃ tu bhogānāṃ prāptaye paridhāvataḥ || 3.23 ||

偈曰。四取謂生(22)具。爲得故遍尋

See the full verse quoted previously

ñe bar len pa loṅs spyod rnams || thob par bya phyir yoṅs rgyug pa’i ||

yasyām avasthāyāṃ viṣayaprāptaye paryeṣṭimāpannaḥ sarvato dhāvatyasāvavasthā upādānam ity ucyate | tathā ca paridhāvan

釋曰。若於此位中著心尋(23)覓五塵。爲得故於一切處馳求。此位名取。如(24)此馳求。

爲得種種上(3)妙境界周遍馳求。此位名取。

gnas skabs gaṅ du yul thob par bya ba’i phyir yoṅs su tshol ba la źugs nas thams cad du rgyug pa de ni len pa źes bya’o || de ltar yoṅs su (2) rgyug pa na ||

sa bhaviṣyat bhavaphalaṃ kurute karma tat bhavaḥ |

偈曰。當來有果報。能造業名有。

See the full verse quoted previously

de srid ’bras bu ’byuṅ ’gyur ba’i || las byed de ni srid pa yin ||

sa viṣayāṇāṃ prāptihetoḥ paridhāvan paunarbhavikaṃ karmopacinoti so ’sya bhavaḥ | tena hi karmaṇā punar itaḥ pracyutasyāyatyāṃ pratisaṃdhirbhavati | yo ’sau

釋(25)曰。此人因求得欲塵心馳求。能生長感未來(26)有報業。此位名有。由此業從今生更退。於未(27)來世正託生位。偈曰。

因馳求故(4)積集能牽當有果業此位名有。由是業(5)力從此捨命正結當有此位名生。

de yul rnams thob par bya ba’i phyir yoṅs su rgyug pa na yaṅ srid pa la sogs pa de ni de’i srid pa yin no || las des yaṅ ’di nas śi ’phos nas tshe phyi mar ñiṅ mtshams sbyor bar ’gyur te |

pratisaṃdhiḥ punar jātiḥ

更接有名生。

See the full verse quoted previously

ñiṅ (3) mtshams sbyor ba de ni skye ba yin |

yad eveha vijñānāṅgaṃ tadevāsyānyatra janmani jātiḥ | tat ūrdhvaṃ

釋曰。此(28)位名更接。何以故。於今生是識分。於未來(29)名生。從此後

當有(6)生支即如今識

’di la rnam par śes pa’i yan lag gaṅ yin pa de ni tshe gźan du skye ba yin no ||

jarāmaraṇamā vidaḥ || 3.24 ||

偈曰。老死乃至受。

See the full verse quoted previously

de phan chad tshor ba’i bar ni rga śi yin |

釋曰。除生(205c1)從此後乃至受。此位名老死。是四分謂名色(2)六入觸受。於未來名老死。分判十二分如此。 (3)此縁生餘處説有四種。一約刹那説。二約多(4)時説。三約相應説。四約位説。云何約刹那(5)説。於一刹那中具有十二分。譬如有人由隨(6)貪愛染汚斷衆生壽命。此人一刹那具有十(7)二分。是中癡惑名無明。作殺意名行。了別(8)塵類名識。與識倶起四陰名色。約名色清淨(9)根名六入。六入相對和合名觸。領觸名受。是(10)貪名愛。所餘與愛相應上心惑名取。彼所生(11)身口二業名有。如此等法起名生。變異名老。(12)滅名死。復説約刹那約相應。如分別道理論(13)説。約位説者。十二分皆有五陰。無間生相續(14) 名多時。於四中今説何縁生。

生刹那後漸増乃至當來受(7)位總名老死。如是老死即如今世名色六(8)處觸受四支。辯十二支體別如是。又諸縁(9)起差別説四。一者刹那。二者連縛。三者(10)分位。四者遠續。云何刹那。謂刹那頃由貪(11)行殺具十二支。癡謂無明。思即是行。於諸(12)境事了別名識。識倶三蘊總稱名色。住名(13)色根説爲六處。六處對餘和合有觸。領觸(14)名受。貪即是愛。與此相應諸纒名取。所起(15)身語二業名有。如是諸法起即名生。熟變(16)名老滅壞名死。復有説者。刹那連縛如品(17)類足。倶遍有爲。十二支位所有五蘊皆分(18)位攝。即此懸遠相續無始説名遠續。世尊於(19)此意説者何。

skye ba phan chad tshor ba’i gnas skabs kyi bar ni rga śi ste | ’di la yan lag bźi po miṅ daṅ gzugs daṅ (4) skye mched drug daṅ | reg pa daṅ | tshor ba gaṅ dag yin pa de dag ñid gźan dag tu rga śi yin no || de ltar na de dag ni yan lag bcu gñis yin no || rten ciṅ ’brel bar ’byuṅ ba de ni rnam pa bźir brjod do || skad cig pa daṅ | rgyun chags pa daṅ | ’brel pa can (5) daṅ | gnas skabs pa’o || skad cig ma ji lta bu źe na | skad cig ma gcig la yan lag bcu gñis yod pa ste | ’di lta ste | chags pa’i dbaṅ gis srog gcod pa’i rmoṅs pa gaṅ yin pa de ni ma rig pa’o || sems pa gaṅ dag yin pa de dag ni ’du byed rnams so || (6) dṅos po so sor rnam par rig pa ni rnam par śes pa’o | rnam par śes pa daṅ lhan cig ’byuṅ ba’i phuṅ po bźi ni miṅ daṅ gzugs so || miṅ daṅ gzugs la rnam par gnas pa’i dbaṅ po rnams ni skye mched drug go || skye mched drug ’dus pa ni rig pa’o || reg pa (7) ñams su myoṅ ba ni tshor ba’o || chags pa gaṅ yin pa de ni sred pa’o || de daṅ mtshuṅs par ldan pa’i kun nas dkris pa rnams ni len pa’o || des kun nas bslaṅ ba’i lus daṅ | ṅag gi las ni srid pa’o || las de rnams skye ba ni skye ba’o || yoṅs su smin pa ni (125b1) rga ba’o || źig pa ni śi ba’o || yaṅ smras pa | skad cig pa daṅ | ’brel pa can ni rab tu byed pa dag las ji skad ’byuṅ ba bźin no || rab tu byed pa dag las ji skad du ’byuṅ źe na | rten ciṅ ’brel bar ’byuṅ ba gaṅ źe na | ’dus byas kyi chos thams cad do || rten ciṅ ’brel (2) bar ’byuṅ ba’i chos rnams gaṅ źe na | ’dus byas kyi chos thams cad do źes ’byuṅ ṅo || gnas skabs pa ni bcu gñis daṅ ldan pa’i phuṅ po lṅa’i gnas skabs tshe gsum bar chad med par ’brel ba dag yin no || de ñid rgyun chags pa yaṅ yin no || de rnams las (3) bcom ldan ’das kyis ’di gaṅ las dgoṅs śe na |

āvasthikaḥ kileṣṭo ’yaṃ

偈曰。此今約位(15)説。

頌曰(20)傳許約位説　從勝立支名

’di ni gnas skabs par ’dod lo ||

yadyaṅgamaṅgaṃ pañca skandhāḥ kiṃ kāraṇam avidyādīneva dharmān kīrttayati sma |

釋曰。若分分具有五陰。云何唯説無明等(16)爲分不説餘。

(21)論曰。傳許。世尊唯約分位説諸縁起有十(22)二支。若支支中皆具五蘊。何縁但立無明等(23)名。

gal te yan lag daṅ yan lag la phuṅ po lṅa char yod na ci’i phyir ma rig pa la sogs pa’i chos rnams kho nar bsgrags śe na |

prādhānyat tv aṅgakīrtanam |

偈曰。由勝説爲分。

See the previous verse

gtso bo’i phyir na yan lag bsgrags ||

avidyāpradhānām avasthāmavidyāṃ jagāda saṃskārapradhānāṃ saṃskārānyāvajjarāmaraṇamityadoṣaḥ | kiṃ punaḥ kāraṇaṃ sūtre dvādaśāṅga uktaḥ prakaraṇeṣv anyathā “pratītyasamutpādaḥ katamaḥ | sarve saṃskṛtā dharmā” iti | abhiprāyikaḥ sūtre lākṣaṇiko ’bhidharmaḥ | tathāvasthikaḥ kṣaṇikaḥ prākarṣikaḥ sāṃbandhikaḥ sattvākhyo ’sattvākhyaśceti bhedaḥ | kimarthaṃ punaḥ sūtre sattvākhya eva |

釋曰。若於(17)位中無明爲勝。説此位名無明。若於中行勝(18)説名行。乃至老死勝説名老死。是故無失。復(19)云何於經中説縁生有十二分。於分別道理(20)論説異。彼論云。何者爲縁生。謂一切有爲(21)法。於經有別意。故説十二。於阿毘達磨約(22)法相説。復有別説。縁生有六種。謂約位説。(23)約刹那説。約多時説。約相應説。約衆生名(24)説。約衆生非衆生名説。云何於經中但説衆(25)生名。

以諸位中無明等勝故。就勝立無明等(24)名。謂若位中無明最勝。此位五蘊總名無明。(25)乃至位中老死最勝。此位五蘊總名老死。故(26)體雖總名別無失。何縁經説此十二支與(27)品類足所説有異。如彼論説。云何爲縁起。 (28)謂一切有爲乃至廣説。素怛纜言因別意趣。(29)阿毘達磨依法相説如是宣説。分位刹那(49a1)遠續連縛唯有情數。情非情等是謂差別。契(2)經何故唯説有情。

ma rig pa (4) gtso bo yin pa’i gnas skabs su ni ma rig par bśad la | ’du byed gtso bo yin par ni ’du byed nas rga śi gtso bo yin pa’i bar du ni rga śi kho na bśad pas ñis pa med do || yaṅ ci’i phyir mdo sde las ni yan lag bcu gñis su gsuṅs la | rab tu byed pa dag las ni (5) rten ciṅ ’brel bar ’byuṅ ba gaṅ źe na | ’dus byas kyi chos thams cad do źes gźan du ’byuṅ źe na | mdo las gsuṅs pa ni dgoṅs pa can yin no || chos mṅon pa las ni mtshan ñid pa yin te | de bźin du gnas skabs pa daṅ | skad cig pa daṅ | rgyun (6) chags pa daṅ | ’brel pa can daṅ | sems can du ston pa daṅ | sems can ma yin par ston pa źes bya ba tha dad pa yin no || yaṅ ci’i phyir mdo las sems can du ston pa kho na gsuṅs śe na |

pūrvāparāntamadhyeṣu saṃmohavinivṛttaye || 3.25 ||

偈曰。於前後中際。爲除他無明。

頌曰(3)於前後中際　爲遣他愚惑

sṅon daṅ phyi mtha’ bar dag la || rmoṅs pa rnam par bzlog phyir ro ||

ata eva ca trikāṇḍaḥ | tatra pūrvāntasaṃmoho yata iyaṃ vicikitsā kiṃ nva hamabhūvamatīte ’dhvani āhosvinnābhūvaṃ ko nvahamabhūvaṃ kathaṃ nvahamabhūvam iti | aparāntasaṃmoho yata iyaṃ vicicitsā kiṃ nu bhaviṣyāmyanāgate ’dhvanīti vistaraḥ | madhyasaṃmoho yata iyaṃ vicikitsā kimsvididaṃ ke santaḥ ke bhaviṣyāma iti | etasya trividhasya saṃmohasya vyāvarttanārthaṃ sattvākhya eva trikāṇḍaś ca pratītyasamutpāda upadiṣṭaḥ sūtre yathākramamavidyā saṃskārāś ca jātirjarāmaraṇaṃ ca vijñānaṃ yāvat bhavaś ca | tathā hi sūtra evoktaṃ “yataś ca bhikṣavo bhikṣuṇā pratītyasamutpādaś ca pratītyasamutpannāś ca dharmā evaṃ yathābhūtaṃ samyak prajñayā dṛṣṭā bhavanti | sa na pūrvāntaṃ pratisarati kiṃ nv aham abhūvam atīte ’dhvanīti” vistaraḥ | tṛṣṇopādānabhavā apy aparāntasaṃmohavyāvartanārtham ity apare | tasyaiva hy ete hetava iti sa punar eṣa dvādaśāṅgaḥ pratītyasamutpādas trisvabhāvo veditavyaḥ |

釋曰。(26)是故説三節。此中前際無明者。從此生疑。我(27)於過去爲已有爲非有。何我已有云何我已(28)有。後際無明者。從此生疑。我於未來爲更(29)有爲不有。廣説如前。中際無明者。從此生(206a1)疑。此何法。此法云何。今何我當來何我。爲除(2)此三種無明。是故約衆生名。三節説爲十二(3)縁生。於經中如次第説。謂無明行乃至生老(4)死。云何得知如此。由經言。比丘若比丘。由(5)如實正智能通達縁及縁生所生法。是比丘(6)不約疑耶。思前際謂我於過去爲已有爲非(7)有。廣説如前。復有餘師説。愛取有爲前際(8)後際無明。何以故。此三是未來果因故。此十(9)二縁生。應知有三種自性。

(4)論曰。爲三際中遣他愚惑。三際差別唯在(5)有情。如何有情前際愚惑。謂於前際生如(6)是疑。我於過去世爲曾有非有。何等我曾(7)有。云何我曾有。如何有情後際愚惑。謂於後(8)際生如是疑。我於未來世爲當有非有。(9)何等我當有。云何我當有。如何有情中際愚(10)惑。謂於中際生如是疑。何等是我。此我(11)云何。我誰所有。我當有誰。爲除如是三際(12)愚惑故。經唯説有情縁起。如其次第説無(13)明行及生老死并識至有。所以者何。以契經(14)説。苾芻諦聽。若有苾芻。於諸縁起縁已(15)生法。能以如實正慧觀見。彼必不於三際(16)愚惑謂我於過去世爲曾有非有等。有餘(17)師説愛取有三亦爲除他後際愚惑。此三(18)皆是後際因故。又應知。此説縁起門雖有(19)十二支而三二爲性。三謂惑業事。二謂果與(20)因。

(7) de ñid kyi phyir cha gsum pa yin no || de la sṅon gyi mtha’ la rmoṅs pa la ne ’di ji ltar bdag ’das pa’i dus na byuṅ bar gyur tam | ’on te byuṅ bar ma gyur bdag ci źig tu ni byuṅ bar gyur | bdag ji ltar na ni byuṅ bar gyur sñam pa’i the tshom ’di skye’o || phyi ma’i mtha’ (126a1) la rmoṅs pa la ni ’di ltar ci ma ’oṅs pa’i dus na ’byuṅ bar ’gyur ram sñam pa rgyas par the tshom ’di skye’o || bar du rmoṅs pa la ni ’di ltar ci źig yin | ’di ji ltar yin | yod pa ni ci źig yin | ’gyur ba ni ci źig yin sñam pa’i the tshom ’di skye’o || (2) de ltar na rmoṅs pa rnam pa gsum po ’di bzlog pa’i phyir mdo las rten ciṅ ’brel bar ’byuṅ ba sems can du ston pa kho na cha gsum du bstan te | ma rig pa daṅ | ’du byed rnams daṅ | skye ba daṅ | rga śi daṅ | rnam par śes pa nas srid pa’i bar daṅ go rims (3) bźin no || ’di ltar mdo ñid las dge sloṅ dag dge sloṅ gis gaṅ phan chad rten ciṅ ’brel bar ’byuṅ ba daṅ rten ciṅ ’brel bar ’byuṅ ba’i chos rnams yaṅ dag pa’i śes rab kyis de ltar yaṅ dag pa ji lta ba bźin mthoṅ ba de ni ci bdag ’das pa’i dus na byuṅ bar gyur tam sñam du (4) sṅon gyi mtha’ la ’braṅ bar mi ’gyur ro źes bya ba rgyas par gsuṅs so || gźan dag na re phyi ma’i mtha’ la rmoṅs pa bzlog pa’i phyir sred pa daṅ | len pa daṅ | srid pa dag kyaṅ bstan te | ’di dag ni de kho na’i rgyu yin no źes zer ro || yaṅ rten ciṅ ’brel par ’byuṅ ba (5) yan lag bcu gñis pa de ni ñon moṅs pa daṅ | las daṅ bźi ṅag daṅ | gsum gyi raṅ bźin du rig par bya ste |

kleśakarmavastūni | tatra

一惑二業三類。此(10)中

其義云何。頌曰 See also previous record

.

kleśāstrīṇi

偈曰。三惑。

(21)三煩惱二業　七事亦名果
(22)略果及略因　由中可比二

de la ñon moṅs gsum mo ||

trīṇyaṅgāni kleśasvabhāvānyavidyātṛṣṇepādānāni |

釋曰。三分以惑爲性。謂無明(11)愛取。

(23)論曰。無明愛取煩惱爲性。

yan lag gsum ni ñon moṅs pa’i raṅ bźin can te | ma rig pa daṅ | sred pa daṅ | len pa rnams so ||

dvayaṃ karma

偈曰。二分業。

See the full verse quoted previously

las gñis so ||

aṅgadvayaṃ karmasvabhāvaṃ saṃskārā bhavaś ca |

釋曰。二分以業爲性。謂(12)行及有。

行及有支以業爲(24)性。

(6) yan lag gñis ne las kyi raṅ bźin yin te | ’du byed daṅ | srid pa’o ||

sapta vastu

偈曰。七分類爲果。

See the full verse quoted previously

gźi bdun |

saptāṅgāni vastusvabhāvāni vijñānanāmarūpaṣaḍāyatanasparśavedanājātijarāmaraṇāni | kleśakarmāśrayatvāt | yathā ca vastu saptāṅgāni

釋曰。七分以類爲(13)性。謂識名色六入觸受生老死。惑業依故。此(14)類或説

餘識等七以事爲性。是煩惱業所依事(25)故。

. .

phalaṃ tathā |

名果。

.

此七分於餘處説名果。所餘諸(15)分説名因。惑業爲性故。何因縁於中際説果(16)因廣。類有五種差別故。離惑爲二分故。於後(17)際説果略。離爲二分故。於前際説因略。説惑(18)一門故。

如是七事即亦名果。義准餘五即亦名(26)因以煩惱業爲自性故。何縁中際廣説果(27)因。開事爲五惑爲二故。後際略果事唯二(28)故前際略因。惑唯一故。

. . . . . .

phalahetvabhisaṃkṣepo dvayor madhyānumānataḥ || 3.26 ||

偈曰。略果及略因。由中可比二。

See the full verse quoted previously

.

madhyenaiva hi pūrvāntāparāntayor api hetuphalavistaraḥ śakyo ’numānum iti noktaḥ | punar aparātmakaṃ hi yatnaṃ mā kāryam iti | yadi khalu dvādaśāṅga eva pratītyasamutpāda evaṃ satyavidyāyā anupadiṣṭahetukatvād ādimān saṃsāraḥ prāpnoti jarāmaraṇasya cānupadiṣṭaphalatvād antavān | aṅgāntaraṃ vā punar upasaṃkhyātavyaṃ tasyāpy anyasmād ity anavasthāprasaṅgaḥ | nopasaṃkhyātavyam | yasmād upadarśito ’tra bhagavatā

釋(19)曰。由廣説中際。前際後際。廣因廣果。例此(20)可知。是故前後際不復廣説。若復廣説此言(21)無用。若縁生唯十二分。由不説無明因。生(22)死應至有始。不説老死果故。生死應至有邊。 (23)若立無明因老死果。應更説別分。若説此二(24)別分。則有無窮之過。若不説別分。又不免前(25)難。不應別立。此中由佛世尊已顯此義故。

由中際廣可以(29)比度前後二際。廣義已成故不別説。説便無(49b1)用。若縁起支唯十二者。不説老死果生死(2)應有終。不説無明因生死應有始。或應(3)更立餘縁起支。餘復有餘成無窮失。不應(4)更立。然無前過。此中世尊由義已顯。云何(5)已顯。

. . . . .

kleśāt kleśaḥ kriyā caiva tato vastu tataḥ punaḥ |
vastukleśāś ca jāyante bhavāṅganāmayaṃ nayaḥ || 3.27 ||

偈(26)曰。從惑惑業生。從業更果類。從類類惑生。有(27)分理如此。

頌曰(6)從惑生惑業　從業生於事
(7)從事事惑生　有支理唯此

.

kleśāt kleśo jāyate tṛṣṇāyā upādānam | kleśāt karma | upādānāt bhavo ’vidyāyāś ca saṃskārā | karmavastusaṃskārebhyo vijñānaṃ bhavāc ca jātiḥ | vastuno vastuvijñānānām arūpaṃ yāvat sparśādvedanā jāteś ca jarāmaraṇam | vastunaḥ kleśo vedanāyā stṛṣṇeti | yasmād eṣa nayo vyavasthito bhavāṅgānāṃ tasmād avidyā ’pi kleśasvabhāvā vastunaḥ kleśādveti jñāpitaṃ bhavati | vedanāvaśāc ca jarāmaraṇavastunaḥ punaḥ kleśo bhāvīti nātra punaḥ kiñcidupasaṃkhyeyam | “evamasya kevalasya mahato duḥkhaskandhasya samudayo bhavatīti” vacanāt | anyathā hi kimasya sāmarthyaṃ syāt | ayoniśomanaskārahetukā ’vidyoktā sūtrāntare | avidyāhetukaścāyoniśomanaskāraḥ | sa cehāpyupādānāntarbhūtatvād ukto bhavatīti apare | kathamayoniśomanaskārasyopādāne ’ntarbhāvaḥ | yadi saṃprayogataḥ | tṛṣṇā ’vidyayor api tasyāntarbhāvaprasaṅgaḥ | saty api cāntarbhāve kathamatredaṃ jñāpitaṃ bhavaty ayoniśomanaskārahetukā avidyeti | yadi tarhy antarbhāvenaiva hetuphalabhāvo vijñāyate tṛṣṇā ’vidyayor api tarhi tatrāntarbhāvā daṅgantaratvaṃ śakyamakarttum | anyaḥ punar āha | ayoniśo manaskāro heturavidyāyā uktaḥ sūtrāntare | sa cāpi sparśakāle nirdiṣṭaḥ | “cakṣuḥ pratītya rūpāṇi cotpadyate āvilo manaskāro mohaja” iti | vedanākāle cāvaśyamavidyayā bhavitavyam | “avidyāsaṃsparśajaṃ veditaṃ pratītyotpannā tṛṣṇeti” sūtrāntarāt | ataḥ sparśakāle bhavannayoniśomanaskāro vedanāsahavarttinyā avidyāyāḥ pratyayabhāvena siddha iti nāsty ahetukatvamavidyāyā na cāṅgāntaram upasaṃkhyeyam | na cāpy anavasthāprasaṅgaḥ | tasyāpyayoniśomanaskārasya punar mohajavacanādāvilo manaskāro mohaja iti | tattarhyetadantyatroktamiha punar vaktavyam | na vaktavyam | kathamanucyamānaṃ gamyate | yuktitaḥ | kayā yuktyā | na hi niravadyā vedanā tṛṣṇāyāḥ pratyayībhavatyarhatāṃ na cāvīparītaḥ sparśaḥ kliṣṭāyā vedanāyāḥ | naca punar niravadyasyārhataḥ sparśo viparīta ityanayā yuktyā | atiprasaṅga evaṃ prāpnoti | yauvat yuktyā saṃbhavati tāvad anuktam gamyata iti | tasmān na bhavaty ayaṃ parihāraḥ | acodyam eva tv etad | avidyājarāmaraṇayoḥ pareṇāṅgantarānabhidhānātsaṃsārasyādyantavattvaprasaṅgaḥ | na cāparipūrṇo nirdeśa iti | kiṃ kāraṇam | pravṛttisaṃmūḍebhyo vineyebhyaḥ kathaṃ paralokād ihaloka ihalokāc ca punaḥ paralokaḥ saṃbadhyata ityetāvato ’trārthasya vivakṣitatvāt | etasya ca pūrvam evoktatvāt |

釋曰。從惑惑生者。謂從愛取生。(28)從惑業生者。謂從取有生。從無明行生。從業(29)果類生者。謂從行識生。從有生生。從類類生(206b1)者。謂從識名色生。乃至從觸受生。從生老死(2)生。從類惑生者。謂從受愛生。由世尊安立有(3)分道理如此。由無明是煩惱性故。惑從類生。(4)惑從惑生。此義自顯。由老死類以受爲邊故。(5)從此更生惑。是故於中不可増減如此純大(6)苦聚縁和合生由此言。若不爾。此文有何義(7)相應。有餘師説。於餘經中説。無明以不正思(8)惟爲因。不正思惟以無明爲因。於此經中不(9)正思惟。亦是所説由入取攝故。云何不正思(10)惟入四取攝。若説由相應故。亦應説入愛無(11)明攝。與彼相應故。若在彼攝。此中云何能證。(12)謂無明以不正思惟爲因。若但由位攝能證因(13)果義。愛及無明入取攝故。不應立爲別分。如(14)不正思惟。有餘師説。於餘經説不正思惟爲(15)無明因。此不正思惟説在觸時。如經言。依眼(16)根縁色塵。染濁思惟生。能起無明。於受時無(17)明必生。如經言。縁無明觸所生受。故愛得生。(18)由此別經故知。不正思惟於觸時起。能爲受(19)時所起無明作因縁。是故無明無無因義。故(20)不須立別分。無無窮之過。此不正思惟。由説(21)復從無明生。染濁思惟從癡生。此經言爲證。 (22)於餘經不無此義。若汝意欲立如此義。此中(23)則應更説。彼文句不應説。若不説云何知有。 (24)由道理知有。何者爲道理。若受無無明。不能(25)爲愛因縁。譬如於阿羅漢。若觸不顛倒。不能(26)作染汚受因。云何知不正思惟從無明生。由(27)於阿羅漢無無明故。觸不顛倒。若由此道理(28)故。不更説則成太甚過失。若此義由道理可(29)見不須別説。自可得知。不但不正思惟。所餘(206c1)諸分不説亦應可知。則悉不須説故。此執不(2)成救義。前所立難亦不成難。謂度無明老死。(3)不説餘故。故生死有初有邊正説非不圓滿。(4)何以故。受化衆生迷惑於有生。云何從宿世(5)現世起。復從現世來世起。此三世次第相應。(6)如來唯欲説如此多義。此義於前已説。

(8)論曰。從惑生惑謂愛生取。從惑生業謂取(9)生有。無明生行。從業生事謂行生識及有(10)生生。從事生事謂從識支生於名色。乃(11)至從觸生於受支及從生支生於老死。從(12)事生惑謂受生愛。由立有支其理唯此。已(13)顯老死爲事惑因。及顯無明爲事惑果。無(14)明老死事惑性故。豈假更立餘縁起支。故經(15)言如是純大苦蘊集。若不爾者此言何用｣(16)有餘釋言。餘契經説。非理作意爲無明因。無(17)明復生非理作意。非理作意亦取支攝。故亦(18)説在此契經中。此非理作意如何取支攝。若(19)言由此與彼相應。則愛無明亦應彼攝。設(20)許彼攝。云何能證非理作意爲無明因。若(21)但彼攝即證因果。愛與無明亦彼攝故。應(22)不別立爲縁起支 (23)餘復釋言。餘契經説。非理作意爲無明因。 (24)無明復生非理作意。非理作意説在觸時(25)故。餘經説。眼色爲縁生癡所生染濁作意。 (26)此於受位必引無明故。餘經言。由無明觸(27)所生諸受爲縁生愛。是故觸時非理作意與(28)受倶轉無明爲縁。由此無明無無因過。亦(29)不須立餘縁起支。又縁起支無無窮失。非(49c1)理作意從癡生故。如契經説。眼色爲縁生(2)癡所生染濁作意。餘經雖有如是誠言。然(3)此經中應更須説。不須更説。如何證知。由(4)理證知。何等爲理。非離無明受能爲愛(5)縁。以阿羅漢受不生愛故。又非無倒觸能(6)爲染受縁。亦非離無明觸可成顛倒。阿羅(7)漢觸非顛倒故。由如是理爲證。故知若爾(8)便應有太過失。諸由正理可得證知。一(9)切皆應不須更説。故彼所説不成釋難。然(10)上所言。經不別説老死有果無明有因生(11)死便成有終始者。此難非理。經意別故。亦(12)非所説理不圓滿。所以者何。此經但欲除(13)所化者三際愚故。由所化者唯生是疑。云(14)何有情三世連續。謂從前世今世得生。今(15)世復能生於後世。如來但爲除彼疑情説(16)十二支如前已辯。

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

pūrvāparāntamadhyeṣu saṃmoha vinivṛttaye” |

如偈(7)言。於前後中際。爲除他無明。

謂前後中際爲遣他愚(17)惑。

.

uktaṃ bhagavatā “pratītyasamutpādaṃ vo bhikṣavo deśayiṣyāmi pratītyasamutpannāṃś ca dharmānityathaka eṣāṃ viśeṣaḥ | śāstratastāvanna kaścit | ubhyaṃ hi sarve saṃskṛtā dharmā iti | katham idānīm anutpannā evānāgatāḥ pratītyasamutpannā ityucyante | kathaṃ tāvad akṛtā evānāgatāḥ saṃskṛtā ucyante | ābhisamskārikayā cetanayā cetitatvāt | anāsravāḥ katham | te ’pi cetitāḥ kuśalayā cetanayā prāptiṃ prati | nirvāṇe ’pi prasaṅgaḥ | tajjātīyatvāt tattatraivātideśo yathā naca tāvad rūpyate rūpaṃ cocyate tajjātīyatvād ityadoṣaḥ | sūtrābhiprāyastvayam ucyate |

佛世尊説。比(8)丘我今爲汝等。説縁生及縁生此所生諸法。(9)此二句其義何異。若依阿毘達磨義。此二無(10)別義。何以故。此二是一切有爲法故。云何未(11)來法。未生説名所生。若爾。云何未來未是所(12)作。説名有爲。由能生故。意所引故。説名有(13)爲。若爾無流云何。是彼亦由善故意所引若(14)爾於涅槃約至得。亦應有如此義。此有爲是(15)所生種類故。雖復未生。亦説名所生。譬如色(16)未變壞亦説名色。由是變壞種類故。是故無(17)失 (18)今當説經正意。

如世尊告諸苾芻言。吾當爲汝説縁(18)起法縁已生法。此二何異。且本論文此二無(19)別。以倶言攝一切法故。如何未來未已起(20)法可同過現説縁已生。云何未來未已作(21)法。得同過現説名有爲。由能作思力已造(22)故。若爾無漏如何有爲。彼亦善思力已造故。(23)若爾就得涅槃應然。理實應言依種類(24)説。如未變壞亦得色名。由種類同所説無(25)失。然今正釋契經意者。

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heturatra samutpādaḥ samutpannaṃ phalaṃ matam |

偈曰。此中縁生因。所生已名(19)果。

頌曰(26)此中意正説　因起果已生

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hetubhūtamaṅgapratītyasamutpādaḥ samutpadyate ’smāditi dṛtvā phalabhūtamaṅga pratītyasamutpannam | evaṃ sarvāṇyaṅgānyubhayayathā sidhyanti | hetuphalabhavāt | na caivaṃ satyavyavasthā bhavanty apekṣābhedāt | yadapakṣaya pratītyasamutpādo na tadevāpekṣya pratītyasamutpannaṃ hetuphalavat pitṛputravacca | sthavirapūrṇāśaḥ kilāha syāt pratīyasamutpādo na pratītyasamutpannā dharmā iti | catuṣkoṭikaḥ | prathamā koṭiranāgatā dharmāḥ | dvitīyā ’rhataś caramāḥ | tṛtīyā tadanye ’tītapratyupannā dharmāḥ | caturthya saṃskṛtā dharmā iti | atra tu sautrāntikā vijñāpayanti | kiṃ khalv etā iṣṭaya ucyante yā yasyeṣṭirāhosvitsūtrārthaḥ | sūtrārtha ity āha | yadi sūtrārtho naiṣa sūtrārthaḥ | kathaṃ kṛtvā | yat tāvad uktamā “vasthika eṣa pratītyasamutpādo dvādaśa pañcaskandhikā avasthā dvādaśaṅgānī” tyetadutsūtram | sūtre ’nyathā nirdeśād | “avidyā katamā | yat tat pūrvānte ’jñānam” iti vistareṇa | yac ca nītārthaṃ na tat punar neyaṃ bhavatīti naiṣa sūtrārthaḥ | na vai sarvaṃ nirdeśato nītārthaṃ bhavati | yathāpradhānaṃ cāpi nirdeśāḥ kriyante | tadyathā hastipadopame “pṛthivīdhātuḥ katamaḥ” ity adhikṛtyāha “keśā romāṇīti” | santi ca tatrānye ’pi rūpādayaḥ | evam atrāpi yathāpradhānaṃ nirdeśaḥ syāt | aupasaṃhāra eṣaḥ | na hi tatra keśādayaḥ pṛthivīdhātunā nirdiśyante | yata eṣām aparipūrṇo nirdeśaḥ syād api tu keśādibhir eva pṛthivīdhātuḥ tatra nirdeśyate | na ca keśādīn abhyatītyāpy asti pṛthivīdhātur iti saṃpūrṇa evāsya nirdeśaḥ | evam ihāpy avidyādīnāṃ paripūrṇa eva nirdeśo na sāvaśeṣaḥ | nanu cābhyatītyāpi keśādīn aśrukheṭa śiṅghāṇakā diṣv asti pṛthivīdhātuḥ | so ’pi nirdiṣṭa eveti | yadva “ punar anyad apy asmin kāye khakūkhaṭaṃ kharagatam iti vacanāt bhavatu vā tathaivāvidyāvaśeṣo yadi śakyate darśayitum | jātyantarasya tv avidyāyāṃ kiṅkṛtaḥ prakṣepaḥ | yady api ca tāsv avasthāsu pañca skandhā vidyante yasya tu bhāvābhāvayor yasya bhāvābhāvaniyamaḥ tadevāṅgaṃ vyavasthāpayitum | saty api ca pañcaskandhake ’rhataḥ saṃskārā na bhavanti pañcaskandhahetukāḥ | kiṃ tarhi avidyāhetukā eva | tathā puṇyāpuṇyāneñjyopagaṃ ca vijñānaṃ tṛṣṇā dayaś ceti | yathānirdeśam eva sūtrārthaḥ | yad apy uktaṃ “hetur atra samutpādaḥ samutpannaṃ phalaṃ yāvac catuṣkoṭika” iti | etad apy utsūtram | sūtre ’nyathā nirdeśāt | “pratītyasamutpādaḥ katamaḥ | yad utāsmin satīdaṃ bhavatīti vistareṇoktvā iti yā ’tra dharmatā dharmasthititā yāvad aviparyastatā ayam ucyate pratītyasamutpāda” iti | dhrmatā ca nāma dharmajātiḥ dharmāṇāṃ śailiḥ | ato yeyaṃ dharmatā ya eṣa niyamaḥ | avidyāyām eva satyāṃ saṃskārā bhavanti nonyathā | eṣa pratītyasamutpādo na hetur eva | yad api catuṣkoṭikamuktaṃ tatra yady anāgatāḥ dharmā na pratītyasamutpannāḥ sūtraṃ virudhyate | pratītyasamutpannā dharmāḥ katame | avidyā yāvajjātiḥ jarāmaraṇam |” tayo ranāgatādhvavyavasthānaṃ naiṣṭavyam iti trikāṇḍavyavasthā bhidyate | asaṃskṛtaḥ pratītyasamutpāda iti nikāyāntarīyāḥ | “utpādād vā tathāgatānām anutpādād vā sthitaiveyaṃ dharmateti” vacanāt | tad etad abhiprāyavaśād evaṃ ca na caivam | kathaṃ tāvad evaṃ kathaṃ vā naivam | yady ayam abhiprāya utpādadvā tathāgatānām anutpādād vā nityam avidyādīn pratītya saṃskārādīnām anutpādo na kadācid apratītyānyadvā pratītyāto nitya iti evam etaditi pratigrāhyam | athāyam abhiprāyaḥ pratītyasamutpādo nāma kiñcit bhāvāntaraṃ nityam astīti | naitad evam iti pratiṣeddhavyam | kiṃ kāraṇam | utpādasya saṃskṛtalakṣaṇatvāt | na ca nityaṃ bhāvāntaram anityasya lakṣaṇaṃ yujyate | utpādaś ca nāmotpattur bhavatīti ko ’syāvidyādibhir abhisambandho yatasteṣāṃ pratītyasamutpāda ity ucyeta | padārthaś cāsamartho bhavatīti nityaśa nāma pratītyasamutpādaś ceti |

釋曰。是分正是因。説名縁生。從此生餘(20)法生故。是分正是果。説名所生。如此一切(21)分。皆二種成就。由是因果故。若爾安立不(22)應成是義。不然。所觀有差別故。若觀此分。(23)是分成縁生。不即觀此分更成所生。譬如(24)因果及父子。彼言大徳富婁那捨説。有法是(25)縁生。非縁生所生。此有四句。第一句。謂一(26)切未來法。第二句。謂過去現世阿羅漢最後(27)心。第三句。謂過去現世所餘諸法。第四句。謂(28)無爲法。此中經部師曰。此執爲是要術。爲是(29)經義。是經義。若説是經義則非經義云何非(207a1)是。前所説縁生。約位立十二分。一一位皆(2)具五陰。此執與經不相應。何以故。於經中(3)分別十二分。有別義故。經云。何者爲無明。(4)謂於前際無知。於後際無知。於前後際無知。(5)廣説如經。若經是了義。不可引令入不了義(6)攝。是故此執非經義。君非一切經但由分別(7)故成了義。有時諸經如勝分別作義。如象迹(8)譬經中説。何者地界。謂髮毛等。於髮毛亦有(9)色等餘物。於此經中亦爾。隨勝分別義。此經(10)不可引爲證。何以故。於中不由地界分別髮(11)毛等故。成不具説。於中由髮毛等分別地界。 (12)非過髮毛等別有地界。是故此言是具足説。 (13)於此經中具説無明等。無復所餘。爲不如此(14)耶。過髮毛等。於餘物中如涙洟唾等亦有地(15)界。涙等皆是所説。如經言。於身中若有所(16)餘亦爾名地界。我今亦得許如此無明所餘(17)法。若爾可得顯現別類諸法引入無明。此攝(18)有何義。 See the previous record 若於此位中必有五陰。若此法有無。(19)彼法必定有無。立此法爲分。若有五陰諸(20)行未必有。及識隨福非福不動行乃至愛等。 (21)是故如經了別。乃是經義。前所説四句。於中(22)若謂未來法非縁生所生此執與此經相違。 (23)經云何者縁生所生法。謂無明乃至老死。復(24)次生老死二分。勿許未來世攝。亦應破安立(25)三節。有餘部説。縁生是無爲法。云何得知。(26)若如來出世若不出世。此法如常住。由此經(27)言。此言若如此意判可然。若不如此則非。云(28)何如此不如此。若如此意判。若如來出世若(29)不出世。恒縁無明等行等得生。無時不縁無(207b1)縁餘法。是故常住實爾。此執可受。若作如(2)此執。謂有別法名縁生。此法常住。此執應(3)撥。謂無如此。何以故。生是有爲法相故。不(4)曾見餘常住法應成無常法相。生者是未有(5)向有法相。此與無明等有何相應。而説彼爲(6)縁生。句義亦不相應。此法亦常住亦縁生。

(27)論曰。諸支因分説名縁起由此爲縁能起(28)果故。諸支果分説縁已生。由此皆從縁所(29)生故。如是一切二義倶成。諸支皆有因果(50a1)性故。若爾安立應不倶成。不爾所觀有(2)差別故。謂若觀此名縁已生。非即觀斯復(3)名縁起。猶如因果父子等名。尊者望滿意(4)謂。諸法有是縁起非縁已生。應作四句。第(5)一句者。謂未來法。第二句者。謂阿羅漢最後(6)心位過現諸法。第三句者。餘過現法。第四句(7)者。諸無爲法。經部諸師作如是白。此中所説(8)爲述己情爲是經義。若是經義。經義不然。 (9)所以者何。且前所説分位縁起十二五蘊爲(10)十二支違背契經。經異説故。如契經説。云(11)何爲無明。謂前際無智乃至廣説。此了義説(12)不可抑令成不了義。故前所説分位縁起。(13)經義相違。非一切經皆了義説。亦有隨勝(14)説。如象迹喩經。云何内地界。謂髮毛爪等。 (15)雖彼非無餘色等法而就勝説。此亦應爾。 (16)所引非證。非彼經中欲以地界辯髮毛等 (17)成非具説。然彼經中以髮毛等分別地界。 (18)非有地界越髮毛等。故彼契經是具足説。 (19)此經所説無明等支。亦應如彼成具足説。(20)除所説外無復有餘。豈不地界越髮毛等(21)洟涙等中其體亦有。洟等皆亦説在彼經。 (22)如説復有身中餘物。設復同彼有餘無明。(23)今應顯示。若引異類置無明中此有何益。 (24)雖於諸位皆有五蘊然隨此有無彼定有(25)無者。可立此法爲彼法支。或有五蘊而(26)無有行隨福非福不動行識乃至愛等。是故(27)經義即如所説。所説四句理亦不然。若未來(28)諸法非縁已生者。便違契經。經説。云何縁(29)已生法。謂無明行至生老死。或應不許二(50b1)在未來。是則壞前所立三際。有説。縁起是(2)無爲法。以契經言如來出世若不出世。如(3)是縁起法性常住。由如是意理則可然。若(4)由別意理則不然。云何如是意。云何爲別(5)意而説可然及不可然。謂若意説。如來出(6)世若不出世。行等常縁無明等起非縁餘(7)法。或復無縁故言常住。如是意説。理則可(8)然。若謂意説有別法體名爲縁起湛然常(9)住。此別意説理則不然。所以者何。生起倶是(10)有爲相故。非別常法爲無常相可應正理。 (11)又起必應依起者立。此常住法彼無明等(12)何相關預而説此法依彼而立爲彼縁起。 (13)又名縁起而謂目常。如是句義無相應(14)理。

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atha pratītyasamutpāda iti kaḥ padārthaḥ | pratiḥ prāptyartha eti gatyarthaḥ | upasargavaśena dhātvarthapariṇāmāt prāpyeti yo ’rthaḥ so ’rthaḥ pratītyeti | padiḥ sattārthaṃ samutpūrvaḥ prādurbhāvārthaḥ | tena prātyayaṃ prāpya samudbhavaḥ pratītyasamutpādaḥ | na yukta eṣa padārthaḥ | kiṃ kāraṇam | ekasya hi karttur dvayoḥ kriyayoḥ pūrvakālāyāṃ kriyāyāṃ kṛtvā vidhir bhavati | tadyathā snātvā bhuṅkta iti | na cāsau pūrvam utpādāt kaścid asti yaḥ pūrvaṃ pratītyottarakālam utpadyate | na cāpy akartu kāsti kriyeti | āha cātra

本(7)言至行集生。此句有何義。若合此句所顯義。(8)謂諸行法至因及縁。由聚集未有成有。是義(9)至行集生所顯。此句義不相應。何以故。若(10)一作者。於二事中。於前事一義成。於後事第(11)二義成。譬如浴已方食。若法在至生前此法(12)則無所有。何法前至後生。無事不依作者成(13)故。此中彼説偈。

此中縁起是何句義。鉢刺底是至義。醫(15)底界是行義。由先助力界義轉變。故行由至(16)轉變成縁。參是和合義。嗢是上升義。鉢地(17)界是有義。有藉合升轉變成起。由此有法(18)至於縁已和合升起。是縁起義。如是句義(19)理不應然所以者何。依一作者有二作用。(20)於前作用應有已言。如有一人浴已方(21)食。無少行法有在起前。先至於縁後時方(22)起。非無作者可有作用。故説頌曰

. . . . . . . . . . .

“pratyeti pūrvamutpādādyadyasattvānna yujyate |
saha cet ktvā na siddho ’tra pūrvakālavidhānata” iti ||

能至先於生。無有故不然。言(14)倶亦不然。由事約前後。

(23)至縁若起先　非有不應理
(24)若倶便壞已　彼應先説故

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無如此過失。於此義(15)中應問學聲論人。此法若生在何位。爲在現(16)世。爲在未來。若爾何有。若汝言生在現世。云(17)何在現世。若未有若已生。何用更生。若已生(18)更生有。無窮過失。若汝説於未來位生。云何(19)未有法成作者。若無作者事云何成。是故於(20)此位若生。即於此位去至何位得生。未來正(21)向生。在此位中至於縁。聲論師安立作者及(22)事。此立不成就。能有名作者。有名事我今(23)不見。離能有法。有別事名有。是故於名言(24)無復可難。前所立名。今更顯其義。謂若此有(25)彼有。由此生彼生。此二句義。即是至行集(26)生名義。此中説偈

(25)無如是過。且應反詰聲論諸師。法何時起。(26)爲在現在爲在未來。設爾何失。起若現在(27)起非已生。如何成現。現是已生復如何起。 (28)已生復起便致無窮。起若未來爾時未有何(29)成作者。作者既無何有作用。故於起位即(50c1)亦至縁。起位者何。謂未來世諸行正起。即(2)於此位亦説至縁。又聲論師妄所安立(3)作者作用理實不成。有是作者起是作用。 (4)非於此中見有作者。異起作用眞實可(5)得。故此義言於俗無謬。此縁起義即是所(6)説。依此有彼有。此生故彼生。故應引彼(7)釋縁起義。故説頌言

. . . . . . . . . . . . . .

“asannutpadyate yadvat pratyety api tathā ’tha san |
utpanna utpadyata ityaniṣṭhā ’san purā ’pi vā ||
sahakāle ’pi ca ktvā ’sti dīpaṃ prāpya tamo gatam |
āsyaṃ vyādāya śete ca paścāccetkiṃ na saṃvṛte ||”

(27)如不有得生　至於縁亦爾
(28)若已生得生　無窮由已有(29)汝論中決判。一作者於二事中。於前事一義(207c1)成。於後事第二義成。此判不定。或見於一(2)作者。二事倶成。譬如燈至闇滅。又如開口(3)眠。若汝説眼在後。云何非閉時。若別時作。

(8)如非有而起　至縁應亦然
(9)生已起無窮　或先有非有
(10)倶亦有言已　闇至已燈滅
(11)及開口已眠　若後眠應閉

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anye punar asya codyasya parihārārthamanyathā parikalpayanti | pratirvīpsārthaḥ | itau sādhava ityā anavasthāyinaḥ | utpūrvaḥ padiḥ prādurbhāvārthaḥ | tāṃ tāṃ kāraṇa sāmagrīṃ prati ityānāṃ samavāyenotpādaḥ pratītyasamutpāda iti | eṣā tu kalpanā ’traiva kalpyate | iha kathaṃ bhaviṣyati “cakṣuḥ pratītya rūpāṇi cotpadyate cakṣurvijñānamit” iti | kimarthaṃ punar bhagavān paryāyadvayamāha “asmin satīdaṃ bhavati asyotpādād idam utpadyate” iti | avadhāraṇārtham | yathā ’nyatrāha “avidyāyāṃ satyāṃ saṃskārā bhavanti nānyatrāvidyāyāḥ saṃskārā” iti | aṅgaparaṃparāṃ vā darśayitum | asminnaṅge satīdaṃ bhavati asya punar aṅgasyotpādād idam utpadyata iti | janmaparaṃparāṃ vā | pūrvānte sati madhyānto bhavati madhyāntasyotpādādaparānta utpadyata iti | sākṣāt pāraṃparyeṇa pratyayabhāvaṃ darśayati | kadācid dhi samanantaramavidyāyāḥ saṃskārā bhavanti kadācit pāraṃparyeṇeti | ahetunityahetuvādapratiṣedhārthamity apare | nāsati heto bhāvo bhavati na cānutpattimato nityāt prakṛtipuruṣādikātkiñcidutpadyata iti | asyāṃ tu kalpanāyāṃ pūrvapadasya grahaṇamanarthakaṃ prāpnoti | asyotpādādimutpadyata ityanenaivobhayavādapratiṣedhasiddheḥ | santi tarhi kecidya ātmani satyāśrayabhūte saṃskārādīnāṃ bhāvaṃ parikalpayanti avidyādīnāṃ cotpādāttadutpattim | atastām kalpanāṃ paryudāsayitumidaṃ nirdhārayāṃvabhūva yasyaivotpādādyadutpadyate tasminn eva sati tat bhavati nānyasmin | yadutā “vidyāpratyayāḥ saṃskārāḥ yāvad evamasya kevalasya mahato duḥkhaskandhasya samudayo bhavat” iti | aprahīṇotpattijñāpanārthamityācāryāḥ | avidyāyāmaprahīṇāyāṃ saṃskārā na prahīyante | tasyā evotpādādutpadyanta iti vistaraḥ | sthityutpattisaṃdarśanārthamity apare | yāvat kāraṇasrotas tāvat kāryasroto bhavati | kāraṇasyaivacotpādāt kāryamutpadyata iti | utpāde tvadhikṛte kaḥ prasaṅgaḥ sthitivacanasya bhinnakramaṃ ca bhagavān kim artham ācakṣita prāk sthitiṃ paścād utpoādam | punar āha “asmin satīdaṃ bhavatīti” “kārye sati kāraṇasya vināśo bhavatīti” | syānmata mahetukaṃ tarhi kāryamutpadyata ityata āha nāhetukam | yasmād asyotpādād idam utpadyata iti | eṣa cetsūtrārtho ’bhaviṣyadasmin satīdaṃ na bhavatītyevācakṣata | pūrvaṃ ca tāvat kāryasyotpādāne vācakṣata paścād asmin satīdaṃ na bhavatīti | evaṃ hi sādhuḥ kramo bhavati | itarathā tu pratītyasamutpādaḥ katama ityāderarthe kaḥ prakramo vināśavacanasya | tasmān naiṣa sūtrārthaḥ | kathaṃ puna “rvidyāpratyayāḥ saṃskārā yāvat jātipratyayaṃ jarāmaraṇām” iti | ābhisaṃbandhamātraṃ darśayiṣyāmaḥ | bālo hi pratītyasamutpannaṃ saṃskāramātram idam ityaprajānan ātmadṛṣṭyasmimānābhiniviṣṭa ātmanaḥ sukhārthamaduḥkhārthaṃ vā kāyādibhistrividhaṃ karmārabhate āyati sukhārthaṃ puṇyaṃ sukhāduḥkhāsukhārthamānaijjamaihikasukhārthamapuṇyaṃ tasyāvidyāpratyayāḥ saṃskārāḥ karmākṣepavaśāc ca vijñānasaṃatatistāṃ tāṃ gatiṃ gacchati | jvālāgamanayogenāntarābhavasaṃbandhāt | tadanyasaṃskārāpratyayaṃ vijñānam | evaṃ ca kṛtvā tadupapannaṃ bhavati vijñānāṅganirdeśe “vijñānaṃ katamat | ṣaḍvijñānakāyā” iti | vijñānapūrvakaṃ punas tasyāṃ tasyāṃ gatau nāmarūpaṃ jāyate pañcaskandhakaṃ kṛtsnajanmānugatam | vibhaṅge mahānidānaparyāye caivaṃ nirdeśāt | “tathā nāmarūpaparipākātkrameṇa ṣaḍāyatanam | tato viṣayasaṃprāptau satyāṃ vijñānasaṃbhava” iti | trayāṇāṃ saṃnipātaḥ sparśaḥ sukhādivedanīyaḥ | tatastrividhā vedanā | tatstṛṣṇā | duḥkhotpīḍitasya sukhāyāṃ vedanāyāṃ kāmatṛṣṇā | sukhāyāmaduḥkhāsukhāyāṃ ca rūpatṛṣṇā | aduḥkhāsukhāyāmārupyatṛṣṇā | tata iṣṭavedanātṛṣṇāyāḥ kāmādīnām utpādanam | tatra kāmāḥ pañca kāmaguṇāḥ | dṛṣṭayo dvāṣaṣṭir yathā brahmajālasūtre | śīlaṃ dauḥśīlyaviratiḥ | vrataṃ kukkuragovratādīni | yathā ca nirgranthādīnāṃ nagno ghavatyacelaka iti vistaraḥ | brāhmaṇapāśupataparivrājakādīnāṃ ca daṇḍājinabhasmajaṭātridaṇḍamauṇḍyādisamādānam | ātmavādaḥ punar ātmabhāvaḥ | ātmeti vādo ’sminnityātmavādaḥ | ātmadṛṣṭyasmimānāvity apare | kathamanayorātmavādatvam | “ābhyāmātmeti” vacanāt | ātmano hy asattvādātmavādopādānam ity ucyate | prajñaptimātrakasyopādānāt | yathokta “mātmā ātmeti bhikṣavo bālo ’śrutavān pṛthagjanaḥ prajñaptimanupatito natvatrātmā vā ātmīyaṃ vā” iti | teṣām upādānaṃ teṣu yaśchandarāgaḥ | evaṃ hi bhagavatā sarvatrākhyātam “upādānaṃ katamat | yo ’tracchandarāgaṃ” iti | upādānapratyayaṃ punaḥ paunarbhavikaṃ karmopacīyate | tadbhavaḥ | “yadapyānanda karmāyatyāṃ punar bhāvābhinivartamkam idam atra bhavasyeti” sūtrāt | bhavapratyayaṃ punar vijñānāvakrāntiyogena | anāgataṃ janma jātiḥ pañcaskandhikā | jātau satyāṃ jarāmaraṇaṃ yathā niriṣṭaṃ sūtre | “evamasya kevalasya mahato duḥkhaskandhasya samudayo ghavatīti” | kevalasyetyātmīyarahitasya | mahato duḥkhaskandhasyetyanādyanantasya duḥkhasamūhasya | samudayo bhavatīti pradurbhāvaḥ | sa eva tu vaibhāṣikanyāyo yaḥ pūrvamuktaḥ |

(4)有餘師於此難中分別救義。波羅底以重爲(5)義。一底也是不住法。謂無常。三以聚集爲(6)義。欝波陀以生爲義。此句説如此義。對種(7)種因縁。無常法由聚集故生。故稱波羅底底(8)也三物波拕。如此分別。於此經中立。於餘處(9)云何成。如經言至於眼至於色眼識得生。云(10)何世尊。約縁生説此二句。謂若此法有彼法(11)必有。由此法生彼法必生。爲決定故。令彼生(12)此智故。若無明有行必有非餘。是故行縁無(13)明生。復次或爲顯諸分傳傳。故説二句。若(14)此分有彼分必有。由此分生彼分必生。復次(15)或爲顯生傳傳。故説二句。若前際有中際亦(16)有。由中際生後際亦生。復次或爲顯證因傳(17)因故。説二句。何以故。有時從無明次第諸(18)行生。有時從無明諸行傳傳生。有餘師説。爲(19)除無因執常住因執。故説二句。若無因諸有(20)不有。亦不從無生生。如彼所計常住。謂自(21)性我等。若執如此。立前句則無用。但由此生(22)彼生句。破二偏執。及説得成就故。復次有餘(23)道分別如此。若我有爲依止。行等諸法必有。(24)由無明等生故。行等得生。爲破此執。是故世(25)尊決判此義。若由此生彼必生。此法若有彼(26)必有非餘。謂諸行以無明爲縁。乃至云如此(27)純大苦聚得生。復有餘師説。爲顯不滅及生。(28)故説二句。若無明不滅諸行不滅。由無明生(29)故諸行生。復有餘師説。爲顯住及生。故説二(208a1)句。乃至因縁相續有。事相續必隨有。由因縁(2)生事必得生。世尊正欲顯生説住有何相關。(3)云何世尊。破次第令顛倒。先説住後託生。復(4)有餘師説。若此有彼有者。若事有縁滅必有。 (5)若爾此事應不由因生。是義不然無無因義。 (6)何以故。由此生彼生故。若經義如此。唯應(7)説前句。若此有彼有。復次先應説事生後説。(8)此有彼有。若作此説。文句不倒。若不爾。正(9)問何者縁生。説滅則非次第。是故如此等執。(10)並非經意。云何諸行以無明爲縁。乃至老死(11)以生爲縁。此中我等應顯唯相應義。於世間(12)中諸嬰兒凡夫。不知依因縁生唯是有爲更(13)無餘法。由不知故。我見我慢染汚其心。爲自(14)我得受樂及不苦不樂。由身等作三種業。爲(15)得未來樂故作福行。爲得受樂及不苦不樂(16)故。修不動行。爲得現世樂故。作非福行。此(17)三種業説名縁無明生行。由隨業引諸識相(18)續。與中陰相應受種種道。猶如燈光。行説(19)名縁行生識。若執如此應知此識已生。於分(20)別識分中云。何者爲識。謂六種識聚。以識爲(21)先。次於此隨名色生具足五陰。於分別中如(22)此説故。餘言如前。次名色成熟故。次第六入(23)生。次於塵起亂心時。由識生故。從三和合生(24)觸。謂於樂受等勝。次從此生三受。次從此受(25)生愛。若人由苦所逼。於樂受生欲愛。於樂(26)不苦不樂生色愛。於不苦不樂生無色愛。次(27)由愛所樂受故取欲等四法。此中欲者。謂五(28)欲塵。見者謂六十二見。如梵網經説。戒者謂(29)離惡戒。執者謂心決執猶如執狗。牛等行又(208b1)如尼乾陀行。如經言。此人裸形不畜著衣。廣(2)説如經。又如婆羅門。波輸波多。波立婆等外(3)道。執取杖烏鹿皮編髮灰嚢三杖禿頭等。我(4)言者謂身。此中有言説謂此是我。故説身名(5)我言。有餘師説。於身中由有我見及我慢。説(6)此二名我言。云何此二成我言。由此二説言(7)有我故。有餘師説。由我不有故。但有言説。(8)無實義故稱我言。如經言。比丘無聞嬰兒凡(9)夫。隨逐世間假名言墮於我執。於中實無我(10)及我所。復次欲者離後三。所餘諸法。見取戒(11)執取如前釋。通三界我言但在色無色界。所(12)有諸法離前二。於四中取是何法。於中貪欲(13)名取。何以故。此義於一切處。世尊皆作此(14)釋。如經言。何者爲取。於中貪欲。次以取(15)爲縁。能引未來有。此業生長説名有。如經(16)言。阿難是業於未來。能引後有。此中説名(17)有。次以有爲縁。識更託生。是未來生説名生。(18)具有五陰。次若生已。有老死等應知。如經中(19)説。如此純者。謂離我我所故。大者無初無(20)邊故。苦聚者由有流諸行聚集故。縁和合生(21)者無果。單因縁所生故。此道理是毘婆沙師(22)所顯。是故先説。

(12)有執。更以餘義釋難。鉢刺底是種種義。醫(13)底界是不住義。不住由種種助故變成縁。 (14)參是聚集義。嗢是上升義。鉢地界是行義。(15)由嗢爲先行變成起。此説種種縁和合已(16)令諸行法聚集昇起。是縁起義 (17)如是所釋於此可然。眼色各爲縁起於眼(18)識等。此中種種聚集豈成。何故世尊説前二(19)句。謂依此有彼有。及此生故彼生。爲於縁(20)起知決定故。如餘處説。依無明有諸行得(21)有。非離無明可有諸行。又爲顯示諸支(22)傳生。謂依此支有彼支得有。由彼支生故(23)餘支得生。又爲顯示三際傳生。謂依前際(24)有中際得有。由中際生故後際得生。又爲(25)顯示親傳二縁。謂有無明無間生行。或展(26)轉力諸行方生。有餘師釋。如是二句爲破(27)無因常因二論。謂非無因諸行可有。亦非(28)由常自性我等無生因故諸行得生。若爾(29)便成前句無用。但由後句此生故彼生。能具(51a1)破前無因常因故。然或有執有我爲依行(2)等得有。由無明等因分生故行等得生。是(3)故世尊爲除彼執決判果有即由生因。若(4)此生故彼生。即依此有彼有。非謂果有別(5)依餘因。謂無明縁行。乃至如是純大苦蘊(6)集軌範諸師釋。此二句爲顯因果不斷及(7)生。謂依無明不斷諸行不斷。即由無明生(8)故諸行得生。如是展轉皆應廣説。有釋。爲(9)顯因果住生。謂乃至因相續有果相續亦有。 (10)及即由因分生故諸果分亦生。此欲辯生。(11)何縁説住。又佛何故破次第説。先説住已(12)而後説生。復有釋言。依此有彼有者。依果(13)有因有滅。此生故彼生者。恐疑果無因(14)生。是故復言由因生故果方得起。非謂無(15)因。經義若然應作是説。依此有彼滅無。 (16)又應先言因生故果生已後乃可説依果(17)有因滅無。如是次第方名善説。若異此(18)者。欲辯縁起。依何次第。先説因滅。故彼(19)所釋非此經義 (20)復次云何無明縁行。廣説乃至生縁老死 (21)我今略顯符順經義。謂諸愚夫於縁生法不(22)知唯行。妄起我見及我慢執。爲自受樂非(23)苦樂故。造作身等各三種業。謂爲自身受(24)當樂故造諸福業。受當來樂非苦樂故造(25)不動業。受現樂故造非福業。如是名爲無(26)明縁行。由引業力識相續流如火焔行。往(27)彼彼趣憑附中有馳赴所生結生有身。名(28)行縁識。若作此釋善順契經分別識支通(29)於六識。識爲先故。於此趣中有名色生。具(51b1)足五蘊展轉相續。遍一期生。於大因縁辯(2)縁起等諸經皆有如是説故。如是名色漸(3)成熟時具眼等根説爲六處。次與境合便(4)有識生。三和故有順樂等觸。依此便生樂(5)等三受。從此三受引生三愛。謂由苦逼有(6)於樂受發生欲愛。或有於樂非苦樂受發(7)生色愛。或有唯於非苦樂受生無色愛。從(8)欣受愛起欲等取。此中欲者謂五妙欲。見(9)謂六十二見。如梵網經廣説。戒謂遠離惡(10)戒。禁謂狗牛等禁。如諸離繋及婆羅門(11)播輸鉢多般利伐羅勺迦等異類外道受(12)持種種露形拔髮披烏鹿皮持髻塗灰(13)執三杖剪鬚髮等無義苦行。我語謂内身 (14)依之説我故。有餘師説。我見我慢名爲我(15)語。云何此二獨名我語。由此二種説有我(16)故。我非有故説名我語。如契經説。苾芻當(17)知。愚昧無聞諸異生類隨假言説起於我(18)執。於中實無我及我所。於前四種。取謂欲(19)貪。故薄伽梵諸經中釋。云何爲取。所謂欲(20)貪。由取爲縁積集種種招後有業説名(21)爲有。如世尊告阿難陀言。招後有業説名(22)爲有。有爲縁故。識相續流趣未來生。如前(23)道理具足五蘊説名爲生。以生爲縁便有(24)老死。其相差別廣説如經。 See the previous record 如是純言顯唯(25)有行無我我所。大苦蘊言顯苦積集無初(26)無後。集言爲顯諸苦蘊生。毘婆沙宗如前(27)已説

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復次無明者何義。非明是(23)名無明。若爾有過量失。眼等亦應成無明。若(24)爾明無應是無明。若爾應以無所有爲無明。 (25)此二執不相應故。應以別法爲無明。別法者。

(28)説一切有部倶舍論卷第九(29)(51c1)(2)(3)阿毘達磨倶舍論卷第十(4)　　尊者世親造(5)　三藏法師玄奘奉　　詔譯　(6)　　分別世品第三之三(7)無明何義。謂體非明。若爾無明應是眼等。(8)既爾。 (8)既爾。此義應謂明無。若爾無明體應非有。 (9)爲顯有體義不濫餘。

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vidyāvipakṣo dharmo ’nyo ’vidyā ’mitrānṛtādivat || 3.28 ||

(26)偈曰。明翻別無明。如非親實等。

頌曰(10)明所治無明　如非親實等

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釋曰。翻親(27)有別人。是親對治説名非親。非隨餘所有。及(28)非親無。非實者。如言説及不虚有言語能對(29)治。此説名非實。非法非利非事等。能對治(208c1)法等餘法。是名非法等。非餘非無。無明亦(2)爾。有別法能對治明名無明。此義云何可知。(3)由説爲因縁故。復次

(11)論曰。如諸親友所對怨敵親友相違名非親(12)友。非異親友。非親友無。諦語名實。此所對(13)治虚誑言論名爲非實。非異於實。亦非實(14)無。等言爲顯非法非義非事等性非異非(15)無。如是無明別有實體。是明所治非異非(16)無。云何知然。説行縁故。復有誠證。

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saṃyojanādivacanāt

偈曰。由説爲結等。

頌曰(17)説爲結等故　非惡慧見故
(18)與見相應故　説能染慧故

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釋(4)曰。有餘經説。無明爲結縛隨眠流相應。若唯(5)無所有。不應説如此等義。亦不可立爲眼等(6)故。實有別法名無明。若爾如世言。惡婦説無(7)婦。惡子説無子。無明亦應爾惡。明名無明

(19)論曰。經説無明以爲結縛隨眠及漏軛瀑(20)流等。非餘眼等及體全無可得説爲結縛(21)等事。故有別法説名無明。[See also previous record] 如惡妻子名無(22)妻子。如是惡慧應名無明。彼非無明有是(23)見故。諸染汚慧名爲惡慧。於中有見故非(24)無明。

. . . . .

kuprajñā cen na darśanāt |

偈(8)曰。非惡明見故。

See the full verse quoted previously

.

釋曰。若汝言非者。可訶義(9)可訶。諸明説名無明是義。不然。何以故。若(10)智可訶必有染汚。此即以見爲性故。不應成(11)無明。若爾此智應即是無明。不可立此智爲(12)無明。何以故。

若爾非見慧應許是無明。不爾。無明(25)見相應故。

. . .

dṛṣṭes tatsaṃprayuktatvāt

偈曰。見共相應故。

See the full verse quoted previously

.

avidyā cet prajñā ’bhaviṣyanna dṛṣṭistayā yujyate saṃprāyokṣyata | dvayoḥ prajñādravyayorasaṃprayogāt | itaś ca

釋曰。若無(13)明成惡慧性。諸見不應與無明相應。二智不(14)得一時相應起故。復次

無明若是慧應見不相應。無二(26)慧體共相應故。又説無明能染慧故。

. . .

prajñopakleśadeśanāt || 3.29 ||

偈曰。説能染智故。

See the full verse quoted previously

.

“rāgopakliṣṭaṃ cittaṃ nāvam ucyate avidyopakliṣṭā prajñā na viśudhyatīty” uktam sūtre | na ca saiva prajñā tasyāḥ prajñāyā upakleśo yukta iti | yathā cittasyānyo bhinnajātīya upakleśo rāga evaṃ prajñāyā avidyā | kiṃ punar evaṃ neṣyate | kliṣṭayā prajñayā kuśalā prajñā vyavkīryamāṇā na viśudhyati | ato ’sau tasyā upakleśa iti | yadvāpi rāgopakliṣṭaṃ cittaṃ na vimucyate | kiṃ tadavaśyaṃ rāgaparyavasthitaṃ bhavati | uapahataṃ tu tattathā rāgeṇa bhavati yanna vimucyate | tāṃ punrbhāvanāṃ vyāvartayato vimucyate | evam avidyopakliṣṭā prajñā na viśudhyatītyavidyopahatāṃ pariklpayāmaḥ | ko hi parikalpayan vāryate | jātyantarameva tvavidyāṃ varṇayanti | yo ’pi manyate “sarvakleśā avidyeti” tasyāpyata eva vyudāsaḥ | sarvakleśasvabhāvā ’pi satī saṃyojanādiṣu pṛthagnocyeta dṛṣṭyā ca na saṃprayujyeta | anyena vā kleśena dṛṣṭyādīnāṃ paraṃparāsaṃprayogāt cittam api cāvidyopakliṣṭam evoktaṃ bhavet | atha mataṃ viśeṣaṇārthaṃ tathoktam iti | prajñāyāmapyavidyāviśeṣaṇaṃ karttavyaṃ bhavet | bhavatvavidyā dharmāntaraṃ kastu tasyāḥ svabhāvaḥ | satyavanna karmaphalānām asaṃprakhyānam | etaccaiva na jñāyate kim idam asaṃprakhyānaṃ nāmeti | yadi yanna saṃprakhyānaṃ saṃprakhyānābhāve ’pi tathaiva doṣo yathā avidyāyām | atha saṃprakhyānavipakṣabhūtaṃ dharmāntaram | tadidaṃ tathaiva na jñāyate kiṃ taditi | evañjātīyako ’pi dharmāṇāṃ nirdeśo bhavati | tadyathā “cakṣuḥ katamat | yo rūpaprasādaś cakṣurvijñānasyāśraya” iti | asmīti sattvamayatā ’vidyete bhadantadharmatrātaḥ | kā punar asmimānādanyā mayatā | yā ’sau sūtra uktā “so ’hamevaṃ jñātvā evaṃ dṛṣṭvā sarvāsāṃ tṛṣṇānāṃ sarvāsāṃ dṛṣṭīnāṃ sarvāsāṃ mayatānāṃ sarveṣām ahaṅkāramamakārāsmimānābhiniveśānuśayānāṃ prahāṇāt parijñānānniśchāyo nivṛta” iti | asty eṣā mayatā | sā tv iyam avidyeti kuta etat | yata eṣā nānyaḥ kleśaḥ śakyate vaktum | nanu cānyo māna eva syāt | atra punar vicāryamāṇe bahu vaktavyaṃ jāyate | tasmāt tiṣṭhatvetat |

釋(15)曰。經言由欲染汚心不解脱。由無明染汚慧(16)不清淨。若此是慧不應成慧染汚。如心有別(17)染汚與心性異。謂欲無明於慧亦爾。云何不(18)許如此。由善慧與染汚慧相雜。是故不清淨。 (19)故説此爲彼染汚。是心欲所染汚。説不解脱。 (20)爲決定欲所變異耶。由欲所害故不得解脱。 (21)若人治轉欲熏修即得解脱。如此無明所染(22)汚慧不清淨。我等分別。由無明害故慧不清(23)淨。若欲分別。何人相遮。諸師説無明與智(24)別類。如欲與心。若有人執一切惑名無明。應(25)以前道理破此執。何以故。若無明是一切惑(26)性類。不應於結等義中立爲別惑。若即是見。(27)不應説與見相應。餘惑與見等互不相攝故。(28)亦應説無明染汚心。故不解脱。若汝言爲分(29)別差別故作此説。於慧亦應分別無明差別。 (209a1)我許無明是別惑。此無明以何爲性。不能了(2)別諦實業果爲性。此不可解。何法名不了別。 (3)爲非了別。爲了別無。若爾二皆有失。如無明(4)若有別法。是了別對治名非了別。如此亦不(5)可解。是故此何物分別法性。如此等類。不無(6)如經。言何者爲眼根。謂清淨色。是眼識依(7)止。復有法不可分別。而不可説無。譬如於慈(8)觀中無貪性。不淨觀中無瞋性等。大徳達磨(9)多羅説。我有如此計類名無明。離我慢有何(10)別法名類。是經中所説。經云我今由知如此。(11)由見如此。一切愛。一切見。一切類。一切我(12)執我所執。我慢隨眠滅盡故。不更生故無影(13)般涅槃。有如此類。云何決判此是無明。由不(14)可説此類有別惑。爲不如此所餘慢瞋等諸(15)惑可非類耶。此中若更思量。有多言應説。是(16)故須止此論。

如契經(27)言。貪欲染心令不解脱。無明染慧令不清(28)淨。非慧還能染於慧體。如貪異類能染於(29)心。無明亦應異慧能染。如何不許諸染汚(52a1)慧間雜善慧令不清淨説爲能染。如貪染(2)心令不解脱。豈必現起與心相應方説能(3)染。然由貪力損縛於心令不解脱。後轉(4)滅彼貪熏習時心便解脱。如是無明染汚於(5)慧令不清淨。非慧相應。但由無明損濁(6)於慧。如是分別何理相違。誰復能遮自所(7)分別。然異慧類別有無明。如貪異心此説(8)爲善。有執煩惱皆是無明。此亦應同前理(9)遮遣。若諸煩惱皆是無明。於結等中不應(10)別説。亦不應與見等相應。見等不應自相(11)應故。或亦應説無明染心。若謂此中就差(12)別説。應於染慧不説總名。既許無明別(13)法爲體應説此體。其相云何。謂不了知諦(14)實業果。未測何相名不了知。爲異了知。爲(15)此非有。二倶有過。如無明説。此謂了知所(16)治別法。此復難測。其相是何。此類法爾應(17)如是説。如餘處言。云何爲眼。謂清淨色眼(18)識所依。無明亦然。唯可辯用。大徳法救説。(19)此無明是諸有情恃我類性。異於我慢類體(20)是何。經言。我今如是知已如是見已。諸所(21)有愛。諸所有見。諸所有類性。諸我我所執。我(22)慢執。隨眠。斷遍知故無影寂滅。故知類性(23)異於我慢。寧知類性即是無明。不可説爲(24)餘煩惱故。豈不可説爲餘慢等。若更於此(25)巨細研尋。言論繁雜故應且止。

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atha nāmarūpam iti ko ’rthaḥ | rūpaṃ vistareṇa yathoktam |

復次名色者何義。色於前已廣(17)説。

名色何義。(26)色如先辯。今唯辯名。

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nāma tv arūpiṇaḥ skandhāḥ

偈曰。名者無色陰。

頌曰(27)名無色四蘊

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kiṃ kāraṇam | nāmendriyārthavaśenārtheṣu namatīti nāma | katamasya nāmno vaśena | yad idaṃ loke pratītaṃ teṣāṃ teṣām arthānāṃ pratyāyakaṃ gauraśvo rūpaṃ rasa ity evam ādi | etasya punaḥ kena nāmatvam | teṣu teṣv artheṣu tasya nāmno namanāt | iha nikṣipte kāya upapattyantare namanānnāmarupiṇaḥ skandhā ity apare || ṣaḍāyatanamuktam |

釋曰。云何説爲名。隨(18)屬名及根塵。於義中轉變故。故稱名。所隨屬(19)何名。是世間所了別。能目種種諸義。謂牛(20)馬人色聲等。此能目義。云何稱名。於種種(21)義由約用轉變故稱名。有餘師説。於此道中(22)棄捨身已。能轉變更作別生説爲名謂無色(23)陰。六入於前已説。

(28)論曰無色四蘊何故稱名。隨所立名根境勢(29)力於義轉變故説爲名。云何隨名勢力轉(52b1)變。謂隨種種世共立名。於彼彼義轉變詮(2)表。即如牛馬色味等名。此復何縁標以名(3)稱。於彼彼境轉變而縁。又類似名。隨名顯(4)故。有餘師説。四無色蘊捨此身已轉趣餘(5)生。轉變如名。故標名稱。

. . . . .

sparśo vaktavyaḥ |

觸今當説。

觸何爲義。

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sparśāḥ ṣaṭ

偈曰。觸六。

頌曰(6)觸六三和生

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cakṣuḥsaṃsparśo yāvanmanaḥsaṃsparśa iti | te punaḥ

釋(24)曰。謂眼觸乃至意觸。此六觸是何法。

(7)論曰。觸有六種。所謂眼觸乃至意觸。此復(8)是何。三和所生。

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saṃnipātajāḥ |

偈曰。(25)和合生。

See the full verse quoted previously

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trayāṇāṃ saṃnipātājjātā indriyārthavijñānānām | yuktaṃ tāvat pañcānām indriyāṇām arthavijñānābhyāṃ saṃnipātaḥ | sahajatvāt | manaindriyasya punar niruddhasyānāgatavarttamānābhyāṃ dharmamanovijñānābhyāṃ kathaṃ saṃnipātaḥ | ayameva teṣāṃ saṃnipāto yaḥ kāryakāraṇabhāvaḥ | ekakāryārtho vā saṃnipātārthaḥ | sarve ca te trayo ’pi sparśotpattau praguṇā bhavant_iti | atra punar ācāryāṇāṃ bhedaṃ gatā buddhayaḥ | keciddhi sakṛnnipātameva sparśa vyācakṣate sūtraṃ cātra jñāpakamānayanti “iti ya eṣāṃ trayāṇāṃ dharmāṇāṃ saṃgatiḥ saṃnipātaḥ samavāyaḥ sa sparśaḥ” iti | kecitpunaścittasaṃprayuktaṃ dharmāntarameva sparśa vyācakṣate sūtraṃ cātra jñāpakamānayanti “ṣaṭṣaṭko dharmaparyāyaḥ katamaḥ | ṣaḍādhyātmikānyāyatanāni | ṣaṭ bāhyānyāyatanāni | ṣaṭ vijñānakāyāḥ | ṣaṭ sparśakāyāḥ | ṣaṭ vedanākāyāḥ | ṣaṭ tṛṣṇākāyā” iti | atra hīndriyārthavijñānebhyaḥ sparśakāyāḥ pṛthag deśitāḥ | tatra ye saṃnipātameva sparśamāhusta evaṃ kparihāramāhuḥ | na vai pṛthignirdeśāt pṛthagbhāvo bhavati | mā bhūddharmāyatanādvedanātṛṣṇayoḥ pṛthagbhāva iti | naiṣa doṣastadvyatiriktasyāpi dharmāyatanasya bhāvāt || na caivaṃ sparśabhūtāttrayādanyattrayamasti yasya śeṣasyātra grahaṇaṃ syāt | yady api hīndriyārthau syāt āmavijñānakau na tu punrvijñānamanindriyārthakam | tasmāt triṣu nirdiṣṭeṣu punaḥ sparśasya grahaṇamanarthakaṃ prāpnoti | na khalu sarve cakṣurūpe sarvasya cakṣurvijñānasya kāraṇaṃ nāpi sarvaṃ cakṣurvijñānaṃ sarvayoś cakṣurūpayoḥ kāryam | ato yeṣāṃ kāryakāraṇābhāvaste sparśabhāve vyavasthāpitā ity eke | ye punaḥ saṃnipātādanyaṃ sparśamāhusta etatsūtra kathaṃ pariharanti “iti ya eṣāṃ trayāṇāṃ saṃgatiḥ saṃnipātaḥ samavāyaḥ sa sparśa” iti | na vā evaṃ paṭhanti | kiṃ tarhi | saṃgateḥ saṃnipātāt samavāyāditi paṭhanti kāraṇe va kāryopacāro ’yam iti bruvanti | ativahuvistaraprasāriṇī tveṣā kathetyalaṃ prasaṅgena | anyameva sparśaṃ varṇayantyābhidhārmikāḥ | teṣāṃ pnnāṃ ṣaṇṇāṃ sparśānāṃ

釋曰。從三法和合生謂根塵識。此義(26)可然。五根與塵及識。共和合同時起故。意根(27)已謝。與未來現世法塵意識。云何得和合。即(28)是此三和合。謂因果成和合義者。或成就一(29)事爲義。是一切三。於生起觸中最有勝能。此(209b1)中諸師智慧種種起不同。有諸師説。但和合(2)名觸。彼亦引經爲證。經云是三法相會和合(3)聚集説名觸。有餘師説。有別法與心相應名(4)觸。彼亦引經爲證。經云六六法門。何者爲(5)法門。内入有六。外入有六。識聚有六。觸聚(6)有六。受聚有六。愛聚有六。何以故。此經中(7)從根塵識。別説觸聚故。此中若諸師説。唯和(8)合名觸。彼救義如此。＊君非爲別説故諸法有(9)別類。勿從法入受愛等法成有別類。無如此(10)失。異受愛等。法入有故。從三成觸。無如此(11)別三。於中可執餘爲是。於中若有根塵無識(12)爲餘。無有別識無有根塵爲餘。是故若已説(13)三更説觸。則無復義。有餘師説。非一切眼(14)及色是眼識因。非一切眼識是眼色事。是故(15)於中若有成因成果安立。是諸爲觸。若諸師(16)説觸異和合。云何避此經。經云是三法相會(17)和合聚集説名觸。彼誦經異。復次由因説果(18)名。譬如天上樂地獄苦。此言由多立破差別(19)故。則成漫説。須止此論。阿毘達磨師説。觸(20)定是別法。於六觸中。

謂根境識三和合故有別觸(9)生。且五觸生可三和合。許根境識倶時起(10)故。意根過去。法或未來。意識現在。如何和(11)合。此即名和合。謂因果義成。或同一果故(12)名和合。謂根境識三同順生觸故。諸師於(13)此覺慧不同。有説。三和即名爲觸。彼引經(14)證。如契經言。如是三法聚集和合説名爲(15)觸。有説。別法與心相應三和所生説名爲(16)觸。彼引經證。經言。云何六。六法門。一六内(17)處。二六外處。三六識身。四六觸身。五六受(18)身。六六愛身。此契經中根境識外別説六觸。(19)故觸別有。説即三和名爲觸者。釋後所引(20)六六經言。非由別説便有別體。勿受及愛(21)非法處攝無如是失。離愛受觸別有所餘(22)法處體故。汝宗離觸無別有三。可觸及三(23)差別而説。雖有根境不發於識。而無有識(24)不託根境。故已説三更別説觸便成無用。 (25)有餘救言。非諸眼色皆諸眼識因。非諸眼識(26)皆諸眼色果。非因果者別説爲三。因果所(27)收總立爲觸。説離三和有別觸者。釋前(28)所引如是三法聚集和合名觸。經言我部所(29)誦經文異此。或於因上假説果名。如説(52c1)諸佛出現樂等。如是展轉更相難釋。言論(2)煩多故應且止。然對法者説有別觸。即前(3)六觸復合爲二。

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pañcapratighasaṃsparśaḥ ṣaṣṭho ’dhivacanāhvaya || 3.30 ||

偈曰。五是有礙觸。第(21)六依言觸。

頌曰(4)五相應有對　第六倶増語

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cakṣuḥśrotraghrāṇajihvākāyasaṃsparśāḥ pañca pratigha saṃsparśa ity ucyate | sapratighendriyāśrayatvāt | manaḥ saṃsparśaḥ ṣaṣṭhaḥ so ’dhivacanasparśa ity ucyate | kiṃ kāraṇaṃ adhivacanam ucyate nāma | tatkilāsyādhikamālambanamato ’dhivacanasaṃsparśa iti | yathoktaṃ “cakṣurvijñānena nīlaṃ vijānāti no tu nīlaṃ manovijñānena nīlaṃ vijānāti nīlam iti ca vijānātīti” | eka āśrayiaprabhāito dvitīya ālambanaprabhāvitaḥ | apare punar āhuḥ | vacanamadhikṛtyārtheṣu manovijñānasya pravṛtti rna pañcānām | atas tad evādhivacanam | tena saṃprayuktaḥ sparśo ’dhivacanasaṃsparśa ityeka āśrayaprabhāvito dvitīyaḥ saṃprayogaprabhāvitaḥ | punas ta eva ṣaṭ sparśāstrayo bhavanti |

釋曰。眼耳鼻舌身觸。此五名有礙(22)觸。依止有礙根故。第六意觸稱依言觸。何以(23)故。依言者謂名。此名是意識長境界故。意識(24)得依言稱。是故意觸稱依言。如經言。由眼識(25)但識青不能識此是青。若由意識識青亦能(26)識此是青。第一觸依止所顯。第二觸境界所(27)顯。有餘師説。意識依言於境生起。非五識。是(28)故唯此一稱依言。與此相應觸。稱依言觸。故(29)第一依止所顯。第二相應所顯。復次此六觸(209c1)更立成三觸。

(5)論曰。眼等五觸説名有對。以有對根爲所(6)依故。第六意觸説名増語。所以然者。増(7)語謂名。名是意觸所縁長境故偏就此名増(8)語觸。如説眼識但能了青不了是青。意識(9)了青亦了是青故名爲長。故有對觸名從(10)所依。増語觸名就所縁立。有説。意識語爲(11)増上方於境轉。五識不然。是故意識獨名(12)増語。與此相應名増語觸。故有對觸名從(13)所依。増語觸名就相應立。即前六觸隨別(14)相應復成八種。

. . . . . . . . . . .

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

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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

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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

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sukhavedyādayastrayaḥ || 3.31 ||

偈曰。樂苦捨領三。

See the full verse quoted previously

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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。

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tajjāḥ ṣaḍvedanāḥ

偈曰。從此生六受。

頌曰(28)從此生六受　五屬身餘心

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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

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pañca kāyikī caitasī parā |

偈(17)曰。五屬身餘心。

See the full verse quoted previously

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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

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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。

.

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

.

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。

. . . . . . . . . . .

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

.

(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

. . . . . . . . .

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。

. . . . .

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。

. . . . . . .

bhūtā hi tāvat sattvā upapannā iti vijñāyante | atha saṃbhavaiṣiṇaḥ katame |

已生者於道中已生衆生。此義易解。何者(14)尋求生。

言(2)部多者。顯已生義。諸趣生已皆謂已生。復(3)説求生爲何所目。

.

manomayaḥ saṃbhavaiṣī gandharvaścāntarābhavaḥ || 3.40 ||
nirvṛttiś ca

偈曰。意生尋求生。乾闥婆中有。對(15)有。

See the full verse quoted previously

.

antarābhavo hy ebhir abhidhānairukto bhagavatā | sa eva manonirjātatvāt manomaya uktaḥ | śukraśoṇitādikaṃ kiñcid bāhyam anupādāya bhāvāt | saṃbhavaiṣaṇaśīlatvāt saṃbhavaiṣī | gandharvaṇāt gandharvaḥ | upapattyadbhimukhatvād abhinirvṛttiḥ | “avyābādhamātmabhāvamabhinirvartya savyābādhe loke upapadyata” iti sūtrapadāt | “tathāsti pudgalo yasyābhinirvṛttisaṃyojanaṃ prahīṇaṃ nopapattisaṃyojanam” iti sūtra catuḥkoṭikāt | prathamā koṭirdvidhātuvītarāgasyordhvaṃsrotaso ’nāgāminaḥ | dvitīyāntarāparinirvāyiṇaḥ | tṛtīyā ’rhatām | caturthyetānākārān sthāpayitvā | bhūtāvā ’rhantaḥ saṃbhavaiṣiṇaḥ satṛṣṇāḥ |

釋曰。世尊以此五名。説中陰衆生。何以(16)故。此衆生從意生故。故説意生。不取不淨及(17)血所有諸外爲生依故。尋求生者。欲得生未(18)得故。處處尋求生。乾闥婆者。由食香故。以(19)香益身行向於道故。對有者。對向生處起故。 (20)如經言。對起有礙害自體。生有礙害世間。由(21)此經言故。對有名中陰。復有別經言。有衆生(22)對有結已盡。非生有結。此經中有四句。復次(23)已生者。謂阿羅漢。尋求生者。謂有愛衆生。

此目中有。由佛世尊(4)以五種名説中有故。何等爲五。一者意成。(5)從意生故。非精血等所有外縁合所成故。 (6)二者求生。常喜尋察當生處故。三者食香。(7)身資香食往生處故。四者中有。二趣中間(8)所有蘊故。五者名起。對向當生暫時起故。 (9)如契經説。有壞自體起。有壞世間生。起謂中(10)有。又經説。有補特伽羅。已斷起結未斷生(11)結。於此經中廣説四句。離二界貪諸上流(12)者爲第一句。中般涅槃爲第二句。諸阿羅漢(13)爲第三句。除前諸相爲第四句。又部多者。(14)謂阿羅漢。餘有愛者説名求生。

. . . . . . . . . . .

atha katyāhārāḥ sattvānāṃ sthitaye kati saṃbhavaiṣiṇāmanugrahāya | sarve ’pyubhayatheti vaibhāṣikāḥ | kavaḍīkārāhāro ’pi hi tadrāgiṇāṃ punar bhavāya saṃvartate | uktaṃ hi | bhagavatā “atvāra ime āhārā rogasya mūlalṃ gaṇḍasya śalyasya jarāmaraṇasya pratyaya” iti | manaḥsaṃcetanā ’pi ceha sthitaye dṛśyate | evaṃ hi varṇayanti durbhikṣābhyāhatena kīla pitrā putrakau saktava iti bhasmanā bhastrāṃ paripūrya kīlake āsajyāśvāsitau | tau ca tāṃ parikalpayantau ciramapyāsitau kenāpi codghāṭitāyāṃ bhasmeti nairāśyamāpannau vyāpannāviti | punaś ca mahāsamudre bhagnayānapātrāḥ puruṣāḥ sthalam iti mahāntaṃ phenapiṇḍaṃ pradrutāḥ āmṛśya cainaṃ nirāśā uparemuriti | saṃgītiparyāye coktaṃ mahāsamudrādaudārikāḥ prāṇino jalāt sthalamabhir uhya sikatāsthale ’ṇḍāni sthāpayitvā sikatābhir avaṣṭabhya punar api mahāsamudre ’vataranti | tatra yāsāṃ mātṛṇāmaṇḍānyārabhya smṛtirna muṣyate tānyaṇḍāni na pūtībhavanti yāsāṃ tu muṣyate tāni pūtībhavanti | tadetanna varṇayanti sautrāntikāḥ | mā bhūt parakīyeṇāhāreṇāhāra iti | evaṃ tu varṇayanti | yeṣām aṇḍānāṃ mātaramārabhya smṛtirna muṣyate tāni na pūtībhavanti | yeṣāṃ tu muṣyate tāni pūtībhavanti | tasyāḥ sparśāvasthāyāḥ smarantīti |

(24)復次幾種食令已生衆生。住幾種食能滋益(25)尋求衆生生。毘婆沙師説。一切食皆能爲二(26)事。何以故。段食亦於有愛衆生令得後有。佛(27)世尊説。有四食爲病根癰刺老死等縁。作意(28)食亦曾見令現生住。先舊師説如此有一父(29)遭飢餓難。以滿嚢灰挂置壁上。慰喩二子語(212c1)云是麨。二子數思麨嚢。得多時安住。後時(2)有人。爲開彼知是灰。失先作意即便命終。復(3)次於海中有多人。船敗見大濤聚。思謂是(4)岸。隨往趣彼。至已觸之方知是＊濤。失先作(5)意即便命終。於別誦中説。海中有大身衆生。(6)從水登岸。於沙上生卵。以沙覆之還入海中。 (7)若母於此卵憶念不忘。卵則不壞。母若於中(8)忘失憶念。此卵即壞。經部解不爾。勿由他食(9)他食得成。 See the previous record 若釋應如此。於中若卵縁母。憶念(10)不忘。卵則不壞。若忘即壞。有餘師説。此憶(11)在觸位中。

幾食能令部(15)多安住。幾食資益求生有情。毘婆沙師説。皆(16)具四。諸有愛者。亦由段食爲縁資益令招(17)從有。以世尊説四食皆爲病癰箭根老死(18)縁故。亦見思食安住現身。世傳有言。昔有(19)一父。時遭飢饉欲造他方。自既飢羸。二(20)子嬰稚。意欲攜去力所不任。以嚢盛灰(21)挂於壁上。慰喩二子云是麨嚢。二子希望(22)多時延命。後有人至取嚢爲開。子見是灰(23)望絶便死。又於大海有諸商人。遭難敗船(24)飮食倶失。遙瞻積沫疑爲海岸。意望速至(25)命得延時。至觸知非望絶便死。集異門足(26)説。大海中有大衆生。登岸生卵埋於砂内(27)還入海中。母若常思卵便不壞。如其失念(28)卵即敗亡。此不應然。違食義故。豈他思食(29)能持自身。 See the previous record 理實應言卵常思母得不爛壞。(55c1)忘則命終。 See the previous record See the previous record 起念母思在於觸位。諸有漏法(2)皆滋長有。

. . . . . . . . . . . . . . . .

atha kasmāc catvāra evāhārāḥ | nanu ca sarva eva sāsravā dharmā bhavānāṃ poṣakāḥ | yadyapyetadevaṃ tathāpi pradhānyenoktam

云何説食唯四。爲不如此耶。一切(12)有流法。必能滋益有。雖然由勝故説。

如何世尊説食唯四。雖爾就勝(3)説四無失。

. . .

iha puṣṭyarthamāśrayāśritayor dvayam |
dvayamanyabhavākṣpanivṛttyarthaṃ yathākramam || 3.41 ||

偈曰。爲(13)益此。能依所依二。能引生別。有次第説後。(14)二

謂初二食能益此身所依能依。(4)後之二食能引當有能起當有。[See the also full verse quoted previously]

.

āśrayo hi sendriyaḥ kāyaḥ | tasya puṣṭaye kavaḍīkārāhārāḥ | āśritāścittacaittāsteṣāṃ puṣṭaye sparśaḥ | anayos tāvad ihotpannasya bhavasya poṣaṇe prādhānyam | manaḥsaṃcetanayā punar bhavasyākṣepaḥ ākṣiptasya punaḥ karmaparibhāvitādvijñānavījādabhinirvṛttirityanayoranutpannasya bhavasyākaraṇe prādhānyam | ataś catvāra uktāḥ | pūrvakau hi dvau dhātrīsthānīyau jātasya poṣakatvāt | uttarau mātṛsthānīyau janakatvād iti | yaḥ kaścit kavaḍīkāraḥ sarvaḥ sa āhāraḥ | syāt kavaḍīkāro nāhāra iti catuṣkoṭikam | prathamā koṭiryaṃ kavaḍīkāraṃ pratītyendriyāṇām apacayo bhavati mahābhūtānāṃ ca paribhedaḥ | dvitīyā koṭistraya āhārāḥ | tṛtīyā yaṃ kavaḍīkāraṃ pratītyendriyāṇām upacayo bhavati mahābhūtānāṃ ca vṛddhiḥ | caturthyetānākārān sthāpayitvā | evaṃ sparśadibhir api yathāyogaṃ catuḥkoṭikāni karttavyāni | syāt sparśādīn pratītyendriyāṇām upacayo mahābhūtānāṃ ca vṛddhirna ca ta āhārāḥ | syād anyabhūmikānanāsravāṃś ca | yo ’pi hi paribhukto bhokturbādhāmādadhāti so ’pyāhāra eva | āpāte ’nugrahāt | dvayorhi kālayorāhāra āhārakṛtyaṃ karoti paribhujyamāno jīryaṃśceti vaibhāṣikāḥ | atha kasyāṃ gatau katyāhārāḥ | sarvāsu sarve | evaṃ yoniṣv api | kathaṃ narakeṣu kavaḍīkāra āhāraḥ | pradīptāyaspiṇḍāḥ svathitaṃ ca tāmrām | yadyūpaghātako ’pyāhāro bhavati catuḥkoṭikaṃ bādhyate prakaraṇagranthaś ca “kavaḍīkāra āhāraḥ katamaḥ | yaṃ kavaḍīkāraṃ pratītyendriyāṇām upacayo bhavati mahābhutānāṃ ca vṛddhiryāpanā ’nuyāpaneti vistareṇa yāvad vijñānam |” upacayāhārābhisaṃdhivacanādavirodhaḥ | apacayāhārastu narakekṣu lakṣaṇaprāptatvāt | so ’pi hi jighatsāṃ pipāsāṃ hantuṃ samartha iti | apitu pratyekanarakeṣu manuṣyavat kavaḍīkārāhārasadbhāvādyuktaṃ pāñcagatikatvam | uktaṃ bhagavatā “yaś ca bāhyakānām ṛṣīṇāṃ kāmebhyo vītarāgāṇāṃ śataṃ bhojayedyaś caikaṃ jambūṣaṇḍagataṃ pṛthagajanam | ato dānādidaṃ dānaṃ mahāphalataram” iti | ko ’yaṃ jambūṣaṇḍagato nāma pṛthagjanaḥ | jambūdvīpanivāsinaḥ kukṣimanta ity eke | tadetanna yuktamekam iti vacanāt | kaścātra viśeṣaḥ | syād yadi bhūyasaḥ pṛthagjanān bhojayitvā bhūyaḥ puṇyaṃ syāt nālpīyaso vītarāgāniti | saṃnikṛṣṭo bodhisattva ity apare | tadetanna varṇayanti “bahutaraṃ hi tasmai datvā puṇyaṃ nārhatkoṭibhya” iti | ato nirvedhabhāgīyalābhī pṛthagjana eṣo ’bhipretaḥ iti vaibhāṣikāḥ | natviyamanvarthā saṃjñā nāpikvacitparibhāṣitā sūtre śāstre vā | jambūṣaṇḍagato nirvedhabhāgīyalābhīti parikalpa evāyaṃ kevalaḥ | bodhisattva eva tv eṣu jambūdvīpaṣaṇḍeṣu niṣaṇṇo yujyate | sa hi pṛthagjana kāmavairāgyasaṃbandhena tadānīṃ tebhyo viśiṣyamāṇa ukta iti | anantebhyo ’pi hi sa tebhyo viśiṣyamāṇaḥ | śatagrahaṇaṃ tu pūrvādhikārāt | itthaṃ caitadevaṃ yadevaṃ paryudasya bāhyakebhya eva srotāpatti phalapratipannakaṃ viśeṣayāṃbabhūva | anyathā hi jambūṣaṇḍagatādeva vyaśeṣayiṣyat | ukto yathā sattvānāṃ pratītyasamutpādo yathāvasthitiścyutirapyuktā yathāyuḥkṣayādibhiḥ |

釋。曰所依者。謂有根身。爲滋益此身段食(15)爲勝。能依者。謂心及心法。爲滋益此法觸食(16)爲勝。如此二食。於滋益現世已生有中勝餘。 (17)復立作意食者。於引後有爲勝。是所引有。(18)從業所薫修識種子生。如此後二。於引生未(19)生有爲勝。是前二食如乳母。能將養已生故。(20)後二食如生母。能生未生故。由勝餘故唯立(21)四。 See the previous record See the previous record 爲一切所呑分段皆是。食不有分段是所(22)呑而非段食。此有四句第一句者。若呑此分(23)段。諸根壞損害四大。第二句者。謂餘三食。第(24)三句者。是所呑分段能滋益諸根増長四大。 (25)第四句者。除前三句。如此與觸等如理應各(26)立四句。爲有縁觸等得諸根滋益。及四大増(27)長。是諸亦非食不。有謂別地及無流。餘句應(28)思。若人食此食。損食者根大。此物亦是食。 (29)由執初至故。何以故。段食於二時中作食(213a1)用。若正食時對治本病。若消時増益身大。毘(2)婆沙師説如此。於何道有幾食。於一切道有(3)一切食。於生亦爾。於地獄云何有段食。有燃(4)赤鐵段爲食。錫赤鐵汁爲飮。若能損害物亦(5)是食。則違前四句。亦違分別道理論。彼論(6)云。何者爲段食。若縁此分段滋益諸根。増長(7)四大相續得愈。及識亦爾。廣説如論。由約(8)能増益食説。故無相違。損害食於地獄中亦(9)有食相。何以故。此食有能爲暫遮飢渇等病。 (10)復次有別處地獄。如人道有段食故。是故段(11)食遍五道中。有此義應然。佛世尊説。若有人(12)施一百離欲欲界外仙人食。若有人施一凡(13)夫人食。此人在剡浮密林中行。於此前施後(14)施。福徳百千倍勝。是何凡夫在剡浮密林(15)中行。餘師説。住於剡浮。或云。是有福凡(16)夫。此執不然。由説一故。此中何所以。施一(17)凡夫食福徳。多勝施多離欲凡夫。若施多凡(18)夫食。此福徳勝施一凡夫。是義可然。有餘師(19)説。是近佛地菩薩。餘師不説此義。何以故。若(20)施此菩薩福徳最多。不可稱數。若施此人所(21)得福徳。乃至施百倶胝阿羅漢。亦所不及。毘(22)婆沙師説。有凡夫已得四諦觀決擇分能。此(23)中説名在剡浮密林中行。此名與義不相稱。(24)又不曾於餘處但假安立此名。謂經及阿毘(25)達磨藏等中。説剡浮密林中行。必得四諦觀(26)決擇分能。是故此是自所分別。若爾云何。必(27)約菩薩正在剡浮密林中行。故説此言。何以(28)故。此菩薩於是時與凡夫離欲。欲界二義相(29)應故。於餘仙人分別。令異此菩薩。於無邊衆(213b1)生無量倍勝。而報百者。由隨前所立。此義(2)必應爾。何以故。由除此人於外仙人格量(3)須陀洹故。若不爾。應以剡浮密林中行＊格量(4)須陀洹説衆生依因依縁生。及衆生得住義(5)已。衆生死墮義亦已説。謂由福盡。不由命盡(6)等。

言所依者。(5)謂有根身。段食於彼能爲資益。言能依者。(6)謂心心所。觸食於彼能爲資益。如是二食(7)於已生有資益功能最爲殊勝。言當有者。(8)謂未來生。於彼當生思食能引。思食引已。(9)從業所熏識種子力後有得起。如是二食(10)於未生有引起功能最爲殊勝。故雖有漏(11)皆滋長有而就勝能唯説四食。前二如養(12)母養已生故。後二如生母生未生故。諸所(13)有段皆是食耶。有段非食應作四句。第一(14)句者。謂所飮噉爲縁損壞諸根大種。第二(15)句者。謂餘三食。第三句者。謂所飮噉爲縁(16)資益諸根大種。第四句者。除前諸相。如是(17)觸等隨其所應一一當知。皆有四句。頗有(18)觸等爲縁資益諸根大種而非食耶。有謂(19)異地無漏觸等。諸有食已捐食者身亦名(20)爲食。初資益故。毘婆沙説。食於二時能爲(21)食事。倶得名食。一初食時能除飢渇。二消(22)化已資根及大。何趣何生各具幾食。五趣四(23)生皆具四食。如何地獄有段食耶。鐵丸洋(24)銅豈非段食。若能爲害亦是食者。則與前(25)説四句相違。又品類足言。云何爲段食。謂(26)能資益諸根大種。廣説乃至識食亦爾。彼説(27)且依能資益者説名爲食故不相違。然地(28)獄中熱鐵丸等雖於食已能爲損害而能(29)暫時解除飢渇。得食相故亦名爲食。又孤(56a1)地獄段食如人。故五趣中皆有四食。世尊所(2)説。有人能施一百外道離欲仙食。若能施(3)一贍部林中異生者食。其果勝彼。See the also previous record 何謂贍部(4)林中異生。有作是釋。所有一切住贍部洲(5)諸有腹者。彼釋非理。説一言故。又於此(6)中有施無量異生者食。理勝以食施少外(7)道離欲仙人。何足爲奇挍量歎勝。有言。彼(8)是近佛菩薩。理亦不然。施彼獲福勝施倶(9)胝阿羅漢故。毘婆沙者説。此異生是已獲得(10)順決擇分。此名與義亦不相應。曾無契經(11)或本論説得順決擇分居贍部林中。當知(12)彼唯自所分別。後身菩薩居贍部林名彼(13)異生。此説應理。爾時菩薩同離欲仙故。對(14)彼仙挍量歎勝。雖施菩薩福勝無邊。乘前(15)挍量且言勝百。理必應爾。由後世尊除(16)彼異生還將外道對預流向挍量勝劣。若(17)不爾者世尊則應將彼異生對預流向。已(18)説有情縁起及住。如先所説壽盡死等。

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

idam idānīṃ vaktavyam | katamasmin vijñāne vartamāne cyutyupapattī bhavata ity āha

此義今當説。爲於何識正起時衆生得死(7)墮及託生。

今(19)應正辦。何識現前何受相應有死生等。

.

chedasaṃdhāna vairāgyahānicyutyupapattyaḥ |
manovijñāna eveṣṭāḥ

偈曰。斷接善離欲。退及死託生。(8)此事於意識。

頌(20)曰(21)斷善根與續　離染退死生
(22)許唯意識中　死生唯捨受
(23)非定無心二　二無記涅槃
(24)漸死足齊心　最後意識滅
(25)下人天不生　斷末摩水等

.

kuśalalmūlasamucchedaḥ kuśalamūlapratisaṃdhānaṃ dhātubhūmivairāgyaṃ parihāṇiścyutirupapattiś ca | ete ṣaṭ dharmā manovijñāna eveṣyante nānyatra | upapattivacanādantarābhavapratisaṃdhirapyuktarūpo veditavyaḥ | vedanāyāṃ tu

釋曰。斷善根。更接善根。離欲(9)下界。退失上界死生。如此六法。於意識中(10)成。非於餘識。由説生故。託中有義亦是所(11)説。若約受死生云何。

(26)論曰。斷善續善離界地染從離染退命終(27)受生。於此六位法爾唯許意識非餘。所説(28)生言應知。亦攝初結中有。

. . . .

upekṣāyāṃ cyutodbhavau || 3.42 ||

偈曰。於捨受死生。

See the full verse quoted previously

.

cyutir eva cyutam upapattir udbhavaḥ | e tāvad uḥkhāsukhāyāṃ vedanāyāṃ bhavatastasyā apaṭutvāt | itare hi vedane paṭvyau | na ca paṭuvijñāne cyutyupapattī yujyete | tatrāpi ca manovijñāne ’pi

釋(12)曰。捨命及受生。此二心在不苦不樂受中。此(13)受昧鈍故。餘受則明了。於明了識中死生不(14)成。於此意識中。

死生唯許捨受(29)相應。捨相應心不明利故。餘受明利不順(56b1)死生。

. . . .

naikāgrācittayor etau

偈曰。非一無心二。

See the full verse quoted previously

.

cyutodbhavāviti vartate | na hi samāhitacittasyāsti cyutirupapattirvā | visabhāgabhūmikatvād abhisaṃskārikatvād anugrāhakatvāc ca | nāpy acittasya sā na hy acittaka upakramituṃ śasyeta | yadā cāsyāśrayo vipariṇantumārabhate tadāvaśyamasya tadāśrayapratibaddhaṃ cittaṃ saṃmukhībhūya paścāt pracyaveta nānyathā | upapattau ca cittacchedahetvabhāvādvinā ca kleśenānupapatterayuktamacittakatvam |

釋曰。死(15)及生雖復在意識。非一心及無心中。何以故。(16)若人正在定心無死生義。地非同分故。功用(17)所成故。能爲利益故。於無心中亦不得死。何(18)以故。若無心人則無横害。是時依止若欲起(19)變異。是時隨屬依止心。必定起現前。後方捨(20)命非餘。若於受生時無心亦不應然。心斷因(21)不有故。若離上心惑。不得受生故。是故於(22)中無心不應道理。

又此二時唯散非定。要有心位必非無(2)心。非在定心有死生義。界地別故。加行生(3)故。能攝益故。亦非無心有死生義。以無心(4)位命必無損。若所依身將欲變壞。必定還(5)起屬所依心。然後命終。更無餘理。又無心(6)者不能受生。以無因故。離起煩惱無受(7)生故。

. . . . .

maraṇabhavastriprakāra ity uktam | arhas tu

死有有三種。於前已説。

雖説死有通三性心。然入涅槃唯二(8)無記。

.

nirvātyavyākṛtadvaye |

偈(23)曰。涅槃二無記。

See the full verse quoted previously

.

釋曰。於威儀心及果報心。(24)若於欲界中。有果報名捨。若無於威儀心般(25)涅槃。云何但於無記非餘心中。此無記。隨順(26)心斷絶。由力弱故。

若説欲界有捨異熟。彼説欲界入涅(9)槃心亦具威儀異熟無記。若説欲界無捨異(10)熟。彼説欲界入涅槃心但有威儀而無異(11)熟。何故唯無記得入涅槃。無記勢力微順(12)心斷故。

. . . .

atha mriyamāṇasya kasmin śarīrapradeśe vijñānaṃ nirudhyate | sakṛnmaraṇe samanaskaṃ kāyendriyaṃ sahasā ’ntardīyate | yadi tu krameṇa cyavate tataḥ

若人正死。於何身。分中(27)意識斷滅。若一時死。身根共意識一時倶(28)滅。若人次第死。此中

於命終位何身分中識最後滅。頓(13)命終者意識身根欻然總滅。

. . .

kramacyutau pādanābhihṛdayeṣu manaścyutiḥ || 3.43 ||
adhonṛsuragājānāṃ

偈曰。次第死脚臍。於(29)心意識斷。下人天不生。

See the full verse quoted previously

.

adho gacchantītyadhogā apāyagāminaḥ | nṛn gacchantīti nṛgā manuṣyagāminaḥ | surān gacchantīti suragā devagāminaḥ | teṣāṃ yathāsaṃkhyaṃ pādayornābhyāṃ hṛdaye ca vijñānaṃ saṃnirudhyate | na punar jāyanta ityajā arhantaḥ | teṣām api hṛdaye vijñānaṃ nirudhyate | mūrdhnītyapare | kāyendriyasya teṣu nirodhāt kāyendriyaṃ hi mriyamāṇasya tapta ivopale jalaṃ niṣṭhyūtaṃ saṃkocamāpadyamānaṃ pādādiṣvantardhīyata iti | evaṃ ca punaḥ krameṇa maraṇam | prāṇināṃ prāyeṇa marmacchedavedanābhyāṃ hatānāṃ jāyate |

釋曰。若人必往惡道(213c1)受生。及人道天道。如此等人。次第於脚於臍(2)於心意識斷滅。不更受生是名不生。謂阿羅(3)漢。此人於心意識斷絶。有餘部説於頭上。何(4)以故。身根於此等處。與意識倶滅故。若人正(5)死。此身根如熱石上水漸漸縮減。於脚等處(6)次第而滅。復次若衆生如此次第捨命。於中(7)多衆生。爲斫末摩苦受所逼方死。云何斫(8)末摩。

若漸死者往下(14)人天。於足齊心如次識滅。謂墮惡趣説名(15)往下。彼識最後於足處滅。若往人趣識滅(16)於臍若往生天識滅心處。諸阿羅漢説名(17)不生。彼最後心亦心處滅。有餘師説。彼滅(18)在頂。正命終時於足等處身根滅故。意識(19)隨滅。臨命終時身根漸滅。至足等處欻然(20)都滅。如以少水置炎石上。漸減漸消一處(21)都盡。又漸命終者。臨命終時多爲斷末摩(22)苦受所逼。

. . . . . . . .

marmacchedas tv abādibhiḥ |

偈曰。末摩水等。釋曰。末摩者。於身(9)有別處。如偈言(10)於身有是處　由隨觸令死
(11)若優鉢羅花　鬚微塵所觸

無有別物名爲末摩。See the also full verse quoted previously

.

śarīrapradeśāḥ kecidupahanyamānā maraṇamānayanti | te hy etaducyante marmāṇīti | tāni cāptejovāyudhātūnām anyatamenātiprāyaṃ gatena niśitaśastrasaṃpātasyardhināḍītībrābhir vedanābhiḥ chidyanta iva na ca punas tāni kāṣṭhādivacchidyante chinnabadvā punar na ceṣṭanta iti cchinnāny ucyante | kasmānna pṛthivīdhātunā | caturthadoṣābhāvāt | vātapittaśleṣmāṇo hi trayo doṣāḥ | te cāptejovāyudhātupradhānā yathāyogam iti | bhājanalokasaṃvarttanīsādharmyeṇetyapare | deveṣu nāsti marmacchedaḥ | kiṃ tu cyavanadharmaṇo devaputrasya pañcopanimittāni prādurbhavanti | vastrāṇām ābharaṇānāṃ ca manojñaḥ śabdo niś carati śarīraprabhā mandībhavati snātasyodabindavaḥ kāye saṃtiṣṭhante capalātmanā ’pyekatra viṣaye buddhiravatiṣṭhate unmeṣanimeṣau cākṣṇoḥ saṃbhavataḥ | etāni tu vyabhicārīṇi | pañca punar nimittāni maraṇaṃ nātivarttante | vāsāṃsi kliśyanti mālā mlāyanti kakṣābhyāṃ svedo mucyate daurgandhyaṃ kāye ’vakrāmati sve cāsane devaputro nābhir amate | so ’yaṃ sattvaloka evam utpadyamānastiṣṭhan cyavamanaś ca triṣu rāśiṣu sthāpito bhagavatā | trayo rāśayaḥ | samyaktvaniyato rāśirmithyātvaniyato rāśiraniyato rāśiriti | tatra punaḥ

(12)故知身中有別處若於中被損觸能引令死。 (13)此身分名末摩。此末摩。水風火中隨一大若(14)起相乖。似利刃斫之。即便破壞。此不如薪(15)等被斫即斷如被斫即無復動覺。故説名斫。 (16)云何不由地大第四病無故。風熱痰三病。如(17)次第以風火水大爲上首。與外器世界三災(18)相似故。是故於内身有三災。此斫末摩苦受(19)死者。多於此人起。謂能數數行。斫他末摩(20)事。此人必由斫末摩苦受死。於諸天中無末(21)摩苦受死。雖然若諸天子應有退墮事。先有(22)五種小變異相現。一衣服及莊嚴具出不可(23)愛聲。二身光闇昧。三正浴時水滴住身。四本(24)心於塵馳動今住一塵。五眼有瞬動。此五(25)或時不定。復有五種大變異相現。必不免死。 (26)一衣服染著塵穢。二花鬘萎燥。三腋下汗出。(27)四臭氣入身。五於自坐處不得安坐。如此衆(28)生世界如此生住退。佛世尊安立。屬三聚攝(29)衆生。聚有三種。一正定聚。二邪定聚。三不(214a1)定聚。於此中

然於身(23)中有異支節觸便致死。是謂末摩。若水(24)火風隨一増盛。如利刀刃觸彼末摩。因此(25)便生増上苦受。從斯不久遂致命終。非如(26)斬薪説名爲斷。如斷無覺故得斷名。地界(27)何縁無斯斷用。以無第四内災患故。内三(28)災患。謂風熱淡水火風増隨所應起。有説。(29)此似外器三災。此斷末摩天中非有。然諸天(56c1)子將命終時。先有五種小衰相現。一者衣(2)服嚴具出非愛聲。二者自身光明忽然昧劣。(3)三者於沐浴位水渧著身。四者本性囂馳(4)今滯一境。五者眼本凝寂今數瞬動。此五(5)相現非定當死。復有五種大衰相現。一者(6)衣染埃塵。二者花鬘萎悴。三者兩腋汗出。四(7)者臭氣入身。五者不樂本座。此五相現必(8)定當死。世尊於此有情世間生住沒中建(9)立三聚。何謂三聚。 See the next record after verse[56c11]

. . . . . . . . . . . . . . . . .

samyaṅmithyātvaniyatā āryānantaryakāriṇaḥ || 3.44 ||

偈曰。正定邪定聚。聖人無間(2)作。

頌曰(10)正邪不定聚　聖造無間餘

.

“samyaktvaṃ katamat | yattatparyādāya rāgaprahāṇaṃ paryādāya dveṣaprahāṇaṃ paryādāya mohaprahāṇaṃ paryādāya sarvakleśaprahāṇam idam ucyate samyaktvam” iti sūtram | āryāḥ katame | yeṣām anāsravo mārga utpannaḥ | ārādyātāḥ pāpakebhyo dharmebhya ityāryāḥ | ātyantikavisaṃyogaprāptilābhāt | ete hi kleśakṣaye niyatatvāt samyaktvaniyatāḥ mokṣabhāgīyalābhino ’pyavaśyaṃ parinirvāṇadharmāṇa iti | kasmānna samyaktve niyatāḥ | te hi mithyātve ’pi niyatā bhaveyuḥ | na ca te kālaniyamena samyaktve niyatā yathā saptakṛtvaḥ paramādayaḥ | mithyātvaṃ katamat | narakāḥ pretāstiryañca idam ucyate mithyātvam | tatrānantaryakāriṇo narake niyatatvānmithyātvaniyatāḥ | niyatebhyo ’nye ’niyatā iti siddham | pratyayāpekṣaṃ hi teṣām ubhayabhāktvam anubhayabhāktvaṃ ca | uktaḥ sattvaloko bhājanaloka idānīṃ vaktavyaḥ |

釋曰。何者爲正。欲盡無餘。瞋盡無餘。癡(3)盡無餘。一切惑盡無餘。故名爲正。經説如(4)此。 See the next record 聖者若此人相續中無流道已生故名聖。(5)云何名聖。從惡墮法能遠出離故名聖。由至(6)得必定永離滅果故。如此等人由於惑盡定(7)故。故名正定。若人已得解脱分能。善根必定(8)涅槃爲法。云何不立爲正定。此人後當墮於(9)邪定。此人不由時定定於正中。譬如七勝等。 (10)何者爲邪。地獄畜生鬼神道。説此名邪。此中(11)作無間業人。於地獄道中定故。説名邪定。若(12)異二定所餘非定。此義自成。是三聚觀因縁(13)屬二不屬二 (14)説衆生世界已。器世界今當説。

(11)論曰。一正性定聚。二邪性定聚。三不定性聚。(12)何名正性。謂契經言。貪無餘斷。瞋無餘斷。(13)癡無餘斷。一切煩惱皆無餘斷。是名正性。定(14)者謂聖。聖謂已有無漏道生遠諸惡法故(15)名爲聖。獲得畢竟離繋得故。定盡煩惱故(16)名正定。諸已獲得順解脱分者。亦定得涅(17)槃。何非正定。彼後或墮邪定聚故。又得涅(18)槃時未定故。非如預流者極七返有等。又(19)彼未能捨邪性故。不名正定。何名邪性。 (20)謂諸地獄傍生餓鬼。是名邪性。定謂無間。(21)造無間者必墮地獄故名邪定。正邪定餘(22)名不定性。彼待二縁可成二故 (23)説一切有部倶舍論卷第十(24)(25)(26)(27)(28)(29)(57a1)(2)(3)阿毘達磨倶舍論卷第十一(4)　　尊者世親造(5)　三藏法師玄奘奉　　詔譯　(6)　　分別世品第三之四(7)如是已説有情世間。器世間今當説。

. . . . . . . . . . . . . . .

tatra bhājanalokasya saṃniveśamuśantyadhaḥ |
lakṣaṣoḍaśakodvedhamasaṃkhyaṃ vāyumaṇḍalam || 3.45 ||

偈曰。此中器(15)世界。説於下依住。深十六洛沙。風輪廣無(16)數。

頌曰(8)安立器世間　風輪最居下
(9)其量廣無數　厚十六洛叉
(10)次上水輪深　十一億二萬
(11)下八洛叉水　餘凝結成金
(12)此水金輪廣　徑十二洛叉
(13)三千四百半　周圍此三倍

.

trisāhasramahāsāhasralokadhātorevaṃ saṃniveśamicchanti | yadutākāśaṣpratiṣṭhamadhastādvāyumaṇḍalamabhinirvṛttaṃ sarvasattvānām | karmādhipatyena tasya yojanalakṣāṇāṃ ṣoḍaśakamudvedhaḥ pariṇāhenāsaṃkhyaṃ tathā ca dṛḍhaṃṃ yanmahālagno ’pi vajreṇa bhettumaśaktaḥ | tasyopariṣṭāt

釋曰。三千大千世界。諸佛説深廣。謂依(17)於空住下底風輪。由衆生増上業所生。此風(18)輪厚十六洛沙由旬。縱廣無復數。堅實如此。(19)若大諾那力人。以金剛杵懸撃擲之。金剛碎(20)壞而風輪無損。於風輪上。

(14)論曰。許此三千大千世界如是安立形量(15)不同。謂諸有情業増上力。先於最下依止(16)虚空有風輪生廣無數。厚十六億踰繕那。(17)如是風輪其體堅密。假設有一大諾健那。(18)以金剛輪奮威懸撃。金剛有碎風輪無損。

. . . .

apām ekādaśodvedhaṃ sahasrāṇi ca viṃśatiḥ ||

偈曰。水輪深十(21)一。復有二十千。

See the full verse quoted previously

.

maṇḍalam iti varttate | tasmin vāyumaṇdale sattvānāṃ karmabhir meghāḥ saṃbhūyākṣamātrābhir dhārābhir abhivarṣanti | tat bhavaty aṣāṃ maṇḍalam | tasya yojanānām ekādaśalakṣāṇyūrdhve ’dho viṃśatiś ca sahasrāṇi | kathaṃ tā āpo na tiryaṅgvisravanti | sattvānāṃ karmādhipatyena | yathā hi bhuktaṃ pītamannaṃ pānaṃ ca nāpakvaṃ pakvāśayamāpatatī tyeke | kusūlanyāyena vāyunā saṃdhāryanta iti nikāyāntarīyāḥ | tāś ca punar āpaḥ sattvānāṃ karmaprabhāvasaṃbhūtairvāyubhir āvartyamānā upariṣṭātkāñcanībhavanti pakvakṣīrīśarībhāvayogena | tat bhavaty aṣāṃ maṇḍalam |

釋曰。於風輪上。由衆生業(22)増上。諸雲聚集雨雨滴如大柱。此水輪成。深(23)十一洛沙二萬由旬。云何於中水輪不傍流(24)散。由衆生業増上力故。譬如所食所飮。是諸(25)食飮若未消時。不墮熟藏。餘師説如此。或如(26)食道理故。由風所持故不流散。餘部説如此。 (27)復次此水由衆生業勝徳所生。有別風大吹(28)轉此水。於上成金。如熟乳上生膏。

(19)又諸有情業増上力。起大雲雨澍風輪上。(20)滴如車軸積水成輪。如是水輪於未凝結(21)位深十一億二萬踰繕那。如何水輪不傍流(22)散。有餘師説。一切有情業力所持令不流(23)散。如所飮食未熟變時。終不流移墮於(24)熟藏。有餘部説。由風所持令不流散。如篅(25)持穀。有情業力感別風起。搏撃此水上結(26)成金。如熟乳停上凝成膜。

. . . . . . . . . .

aṣṭalakṣocchrayaṃ paścāccheṣaṃ bhavati kāñcanam || 3.46 ||

偈曰。水(29)厚八洛沙所餘皆是金。

故水輪減唯厚(27)八洛叉。餘轉成金。See the also full verse quoted previously

.

kiṃ ca śeṣam | trayo laklṣāḥ sahasrāṇi ca viṃśatiḥ | sā kāñcanamayī mahī bhavaty apām upariṣṭāt ukto jalakāñcanamaṇḍalocchrāyaḥ |

釋曰。所餘有幾許。三(214b1)洛沙二萬由旬。是名金地輪。在水輪上。水輪(2)并金地輪。厚量已説。

厚三億二萬。

. .

tiryak trīṇi sahasrāṇi sārdhaṃ śatacatuṣṭayam |
lakṣadvādaśakaṃ caiva jalakāñcanamaṇḍalam || 3.47 ||

偈曰。徑量有三千。復(3)有四百半。有十二洛沙。水金輪廣爾。

See the full verse quoted previously

.

samānaṃ hy etadubhayaṃ vistārataḥ |

釋曰。此(4)二輪徑量是同。

二輪廣量其(28)數是同。謂徑十二億三千四百半。謂徑十二億三千四百半

.

samantatas tu triguṇaṃ

偈曰。若周圍三倍。

See the full verse quoted previously

.

samantataḥ parikṣepeṇa tu parigaṇyamānaṃ triguṇaṃ jāyate ṣaṭtriṃśallakṣā daśasahasrāṇi sārdhāni ca trīṇi śatāni yojanānām | yac ca tatkāñcanamayaṃ mahīmaṇḍalamapām upariṣṭāt saṃniviṣṭaṃ

釋曰。若(5)以邊量數則成三倍。合三十六洛沙一萬三(6)百五十由旬。金地輪在水上。於此地中。

周圍其邊(29)數成三倍。謂周圍量成三十六億一萬三百(57b1)五十踰繕那。

. .

tatra meruryugandharaḥ |
īśādhāraḥ khadirakaḥ sudarśanagiristathā || 3.48 ||
aśvakarṇo vinitako nimindharagiriḥ

偈(7)曰。須彌婁山王。由乾陀羅山。伊沙陀羅山。佉(8)特羅柯山。修騰婆那山。阿輸割那山。毘那(9)多柯山。尼旻陀羅山。

頌曰(2)蘇迷盧處中　次踰健達羅
(3)伊沙馱羅山　朅地洛迦山
(4)蘇達梨舍那　頞濕縛羯拏
(5)毘那怛迦山　尼民達羅山
(6)於大洲等外　有鐵輪圍山
(7)前七金所成　蘇迷盧四寶
(8)入水皆八萬　妙高出亦然
(9)餘八半半下　廣皆等高量

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itīme kāñcanamaṇḍalapratiṣṭhā aṣṭau mahāparvatāḥ | madhye sumeruḥ | śeṣāḥ sumeruparicāyāvasthitāḥ | tasyānyasaptaparvataprākāraparikṣiptasya yo bāhyaḥ parvate nimindharagiriḥ |

釋曰。如此等山依金(10)地輪上住。八大山中央有須彌婁山。所餘山(11)繞須彌婁住。一由乾陀羅。二伊沙陀羅。三佉(12)＊特羅柯山。四修騰＊婆那。五阿輸割那。六毘(13)那多柯。七尼旻陀羅。此須彌婁山七山城所(14)圍。最外山城名尼旻陀羅。

(10)論曰。於金輪上有九大山。妙高山王處中(11)而住。餘八周匝繞妙高山。於八山中前七(12)名内。

. . .

tataḥ |
dvīpāḥ

偈曰。於四大洲(15)外。復有輪圍山。

See the full verse quoted previously

.

tato bahiś catvāro dvīpāḥ | tebhyaḥ punaḥ

釋曰。於第七山外有四大(16)洲。

第七山外有大洲等。

.

bahiś cakravāḍaḥ

See the previous verse

See the full verse quoted previously

.

tena cāturdvipakaś cakrīkṛtaḥ | teṣāṃ tu

於四大洲外復有鐵輪圍山。由此山故。世(17)界相圓如輪。於中

此外復有鐵輪(13)圍山。周匝如輪圍一世界。

.

sapta haimāḥ sa āyasaḥ || 3.49 ||

偈曰。七金此是鐵。

See the full verse quoted previously

.

yugandharādayaḥ sapta parvatāḥ sauvaṛṇāś cakravāḍaḥ śastrakaḥ |

釋曰。(18)由乾陀羅等七山皆金所成。此最外圍山唯(19)鐵所成。

持雙等七唯金(14)所成。

.

catūratnamayo meruḥ

偈曰。四寶須彌婁。

See the full verse quoted previously

.

suvarṇamayo rūpyamayo vaidūryamayaḥ sphaṭikamayaś ca yathāsaṃkhyaṃ caturṣu pārśveṣu | yac ca yanmayaṃ pārśvaṃ sumerostasyānubhāvena tadvarṇa tasyāṃ diśi nabho dṛśyate | jāmbūdvīpakamasya pārśvaṃ vaidūryamayaṃ varṇayanti | tasyeha prabhānurāgeṇa vaidūryamayaṃ nabho dṛśyata iti |

釋曰。約四邊次(20)第。金銀琉璃頗梨柯四寶所成。諸邊隨能成(21)寶。類光明故。於諸方中空色顯現似於本寶。 (22)對剡浮洲須彌婁邊。琉璃寶所成由此寶光(23)映故。見空青色似於琉璃。

妙高山王四寶爲體。謂如次四面北東(15)南西金銀吠琉璃頗胝迦寶。隨寶威徳色(16)顯於空。故贍部洲空似吠琉璃色。

. . . .

atha kathaṃ teṣāṃ saṃbhavaḥ | kāñcanamayyāṃ pṛthivyāṃ punar vāridhārā atipatanti | tā hy āpo nānāvidhabījagarbhā bahuvidhaprabhāvabhinnairvāyubhir mathyamānāstāṃ tāṃ jātiṃ pariṇamayanti | evaṃ ca punaḥ pariṇamayanti yadbhinnajātīyasya kāryaviśeṣotpattāvasamavadhānena pratyayībhavanti | na tu khalu yathā sāṃkhyānāṃ pariṇāmaḥ | kathaṃ ca sāṃkhyānāṃ pariṇāmaḥ | avasthitasya dravyasya dharmāntaranivṛttau dharmāntaraprādurbhāva iti | kaścātra doṣaḥ | sa eva hi dharmī na saṃvidyate yasyāvasthitasya dharmāṇāṃ pariṇāmaḥ kaspyeta | kaś caiṃvamāha dharmebhyo ’nyo dharmīti | tasyaiva tu dravyasyānyathībhāvamātraṃ pariṇāmaḥ | evam apy ayuktam | kimatrāyuktam | tadeva cedaṃ na cedaṃ tatheti apūrvaiṣā vāyo yuktiḥ | evaṃ ca punaḥ saṃbhūtāḥ suvarṇādayaḥ karmaprabhāvāt preritairvāyubhiḥ samāhṛtya rāśīkriyante | ta ete parvatāś ca bhavanti dvīpāś ca | te punaḥ sumevadayaś cakravāḍaparyantāḥ parvatāḥ

復次云何如此等(24)寶得生。於金地上。復有諸雲雨。水滴如車(25)軸。此水爲種種種子胎藏。有種種威徳差別。(26)風吹變此水。轉成種種類寶。如此轉變爲生(27)別種類事總別。由不先有及不並有。道理能(28)作因縁。不同僧佉外道所立轉變義。僧佉轉(29)變者。此物先已住。轉成別法。若爾有何失。 (214c1)此有法不可解。此法已住。由有於中分別諸(2)餘法。何人説如此。從法有法異。此法類不(3)異。＊唯成異相説名轉變。若爾亦非道理。云(4)何非道理。此物即是即此不是。先未曾有。此(5)言説道理。如此方便。金等諸寶已聚集生。有(6)別風由業威力所起。此風能引取諸寶。集在(7)一處。即成山成洲。所取處成内外海須彌婁(8)等山。鐵輪圍爲後。

如是寶(17)等從何而生。亦諸有情業増上力。復大雲起(18)雨金輪上滴如車軸。積水奔濤。其水即爲(19)衆寶種藏。由具種種威徳猛風鑚撃變生(20)衆寶類等。如是變水生寶等時。因滅果生。(21)體不倶有。非如數論轉變所成。數論云何(22)執轉變義。謂執有法自性常存有餘法生(23)有餘法滅。如是轉變何理相違。謂必無容(24)有法常住可執別有法滅法生。誰言法外(25)別有有法。唯即此法於轉變時異相所依(26)名爲有法。此亦非理。非理者何。即是此物(27)而不如此。如是言義曾所未聞。如是變(28)生金寶等已。復由業力引起別風。簡別寶(29)等。攝令聚集成山成洲。分水甘醎令別(57c1)成立内海外海。如是九山住金輪上。

. . . . . . . . . . . . . . . .

jale ’śītisahasrake |
magnāḥ

偈曰。入水八十千。

See the full verse quoted previously

.

kāñcanamayyāḥ pṛthivyā uparyaśītiyyojanasahasrāṇyudakaṃ tatra te magnāḥ |

釋曰。(9)於金地上有水。深八萬由旬。此中諸山次第(10)入中。

入水(2)量皆等八萬踰繕那。

.

ūrdhvaṃ jalāt merurbhūyo ’śītisahasrakaḥ || 3.50 ||

偈曰。此山出水上。亦八萬由旬。

See the full verse quoted previously

.

iti hi meroḥ ṣaṣṭi yojanaśatasahasraṃ samucchrayaḥ |

釋曰。(11)如此須彌婁山。高一十六萬由旬。

蘇迷盧山出水亦爾。

.

ardhārdhahānir aṣṭāsu

偈曰。八山(12)半半下。

See the full verse quoted previously

.

jalādūrdhvaṃ yāvānsumerustato ’rdhena yugandharaś catvāriṃśadyojanasahasrāṇi | tato ’rdhena īśādhara ityevamanyeṣv apy ardhārdhahānirveditavyā yāvannimindharārdhenārdhatrayodaśottarāṇi trīṇi yojanaśatāni cakravāḍaḥ |

釋曰。由乾陀羅山。從水上高四萬(13)由旬。半下須彌婁山。伊沙陀羅山。半下由(14)乾陀羅山。如此於諸山應知次第半。下乃至(15)鐵輪圍山半下。尼旻陀羅山。高三百一十二(16)半由旬。

餘(3)八出水半半漸卑。謂初持雙出水四萬。乃至(4)最後鐵輪圍山出水三百一十二半。

. .

samocchrāyaghanāś ca te |

偈曰。高廣量平等。

See the full verse quoted previously

.

yāvāneva caiṣāṃ jalādūrdhvaṃ samucchrāyastāvāneva ghano vistāra ity arthaḥ | śītāḥ saptāntarāṇyeṣāṃ eṣāṃ ca nimindharāntanāṃ parvatānāṃ saptāntarāṇi sapta śītā ucyante pūrṇā aṣṭāṅgopetasya pānīyasya | taddhi pānīyaṃ śītalaṃ ca svādu ca laghu ca mṛdu cācchaṃ ca niṣpratikaṃ ca pibataś ca kaṇṭhaṃ na kṣiṇoti pītaṃ ca kukṣiṃ na vyābādhate | tāsāṃ ca punaḥ

釋曰如諸山從(17)水上高量。廣量亦爾。偈曰。其中間七海。釋(18)曰。尼旻陀羅最爲後。於彼中間有七海。遍滿(19)八功徳水。此水冷美輕軟清香。飮時不咽(20)逆。於喉飮已利益内界不損於腹。此七海中。

如是九(5)山一一廣量。各各與自出水量同。頌曰(6)山間有八海　前七名爲内
(7)最初廣八萬　四邊各三倍
(8)餘六半半陿　第八名爲外
(9)三洛叉二萬　二千踰繕那 (10)論曰。妙高爲初輪圍最後。中間八海。前七名(11)内。七中皆具八功徳水。一甘。二冷。三軟。四(12)輕。五清淨。六不臭。七飮時不損喉。八飮已(13)不傷腹。

. . . . .

ādyāśītisahasrikā || 3.51 ||

(21)偈曰。初海八十千。

See the full verse quoted previously

.

sumeruyugandharāntaraṃ prathamā śītā | aśītiryojanasahasrāṇi vaipulyena |

釋曰。由乾陀羅内是第(22)一海廣。八萬由旬

如是七海初廣八萬。

.

ābhyantaraḥ samudro ’sau

偈曰。説此名内海。

.

dvau hi samudrāvābhyantaro bāhyaś ca | tadā ’sau śītā ’bhyantaraḥ samudraḥ

釋曰。(23)海有二種。一内。二外。此二山内海。

.

triguṇaḥ sa tu pārśvataḥ |

偈曰。一(24)一邊三倍。

See the full verse quoted previously

.

aśītiryojanasahasrāṇyasya vaipulyamuktam | pārśvatasriguṇo bhavati yugandharatīreṇa gaṇyamānaḥ catvāriṃśat sahasrāṇi lakṣadvayaṃ ca |

釋曰。已説此海廣八萬由旬。若約(25)乾陀羅内邊數。一一邊三倍。此廣合成二洛(26)沙四萬由旬。

約持雙山内(14)邊周量於其四面數各三倍。謂各成二億(15)四萬踰繕那。

. .

ardhārdhenāparāḥ śītāḥ

偈曰。餘海半半狹。

See the full verse quoted previously

.

yugandharasyeṣādhārasya cāntaraṃ dvitīyā śītā ardhena prathamāyāś catvāriṃśat yojanasahasrāṇi | tato ’rdhena punas tṛtīyetyevamardhārdhenāparāḥ śītāḥ bhavanti | yāvad ardhatrayodaśaśatāni saptamī śītā | dairdhyaṃ tu tāsāṃ na parisaṃkhyātamatibahuprakarṣavisarpaṇāt |

釋曰。由乾(27)陀羅。伊沙陀羅。此二山中間是第二海。半狹(28)初海。廣四萬由旬。半第二廣爲第三由。此半(29)半狹。應知餘廣量。 See the previous record 乃至第七廣一千二百五(215a1)十由旬。長量不説。由多量差別出故。

其餘六海量半半陿。謂第二海(16)量廣四萬。 See the previous record 乃至第七量廣一千二百五十。此(17)等不説周圍量者。以煩多故。

. . . .

śeṣaṃ bāhyo mahodadheḥ || 3.52 ||

偈曰。(2)所餘名外海。

See the full verse quoted previously

.

kiṃ śeṣam | nimindharacakravāḍayorantaram | taddhi bāhyo mahāsamudro lavaṇaṃ pūrṇaḥ hṣārodakasya | sa khalu vistāreṇa yojanānāṃ

釋曰。何者爲餘。尼旻陀羅鐵(3)輪圍。二山中間名外大海。此海醎遍滿醎烈(4)味水。此海約由旬數廣。

第八名外。(18)醎水盈滿。

. . .

lakṣatrayaṃ sahasrāṇi viṃśatir dve ca

偈曰。三洛沙二萬及(5)二千。

See the full verse quoted previously

.

tatra catvāro dvīpāś caturṣu sumerupārśveṣu |

釋曰。大海量如此。

量廣三億二萬二千。

.

tatra tu |
jambūdvīpo dvisāhasrastripārśvaḥ śakaṭākṛtiḥ || 3.53 ||

偈曰。於中。釋曰。(6)有四大洲。對須彌婁四邊。偈曰。剡浮洲二千。(7)三邊相如車。

頌曰(19)於中大洲相　南贍部如車
(20)三邊各二千　南邊有三半
(21)東毘提訶洲　其相如半月
(22)三邊如贍部　東邊三百半
(23)西瞿陀尼洲　其相圓無缺
(24)徑二千五百　周圍此三倍
(25)北倶盧畟方　面各二千等
(26)中洲復有八　四洲邊各二(27)論曰。於外海中大洲有四。謂於四面對妙(28)高山。

.

dvisāhasrāṇi trīṇi pārśvānyasya śakaṭasyevākṛtiḥ | tasya ca madhye kāñcanamayyāṃ pṛthivyāṃ vajrāsanam abhinirvṛttaṃ yasmin niṣadya sarve bodhisattvā vajropamaṃ samādhim utpādayanti || na hi tamanya āśrayaḥ pradeśo vā soḍhuṃ samarthaḥ |

釋曰。於此海中剡浮洲一邊二(8)千由旬。三邊等量。其相似車。於此洲中央。(9)從金地上起金剛座。徹剡浮洲地。與上際平。(10)一切菩薩皆於中坐。修習金剛三摩提。何以(11)故。更無餘依止及處能堪受此三摩提。

南贍部洲北廣南陿。三邊量等。其相如(29)車。南邊唯廣三踰繕那半。三邊各有二千踰(58a1)繕那。唯此洲中有金剛座。上窮地際下據(2)金輪。一切菩薩將登正覺。皆坐此座上起(3)金剛喩定。以無餘依及餘處所有堅固力(4)能持此故。

. . .

sārdhatriyojanaṃ tv ekaṃ

偈曰。(12)一三由旬半。

See the full verse quoted previously

.

cturthamasya pārśvaṃ sārdhāni trīṇi yojanāni | ata eva hy asau śakaṭākṛtiḥ |

釋曰。此第四邊廣量三由旬(13)半。是故此洲似車相。

.

prāgvideho ’rdhacandravat |

偈曰。東洲如半月。

See the full verse quoted previously

.

itaḥ pūrveṇa sumerupārśve pūrvaṃ videho dvīpaḥ | so ’rdhacandra ivābhinirvṛttaḥ | parimāṇatastu

釋(14)曰。從此洲向東。對須彌婁邊有洲名弗婆毘(15)提訶出海上。其相如半月。若約邊量。

東勝身洲東陿西廣。三邊量等。形(5)如半月。

. .

pārśvatrayaṃ tathā ’sya

偈曰。三(16)邊如。

See the full verse quoted previously

.

yathā jambūdvīpasya dve dve yojanasahasre |

釋曰。此洲三邊如剡浮洲三邊。量各二(17)千由旬。

東三百五十。三邊各二千。See the also previous record

.

ekaṃ sārdhaṃ triśatayojanam || 3.54 ||

偈曰。一邊。三百半由旬。

See the full verse quoted previously

.

caturthaṃ pārśvaṃ sārdhāni trīṇi yojanaśatāni |

釋曰。是第(18)四邊。廣三百五十由旬。

See the previous record

.

godānīyaḥ sahasrāṇi sapta sārdhāni maṇḍalaḥ |

偈曰。瞿陀尼相圓。(19)七千半由旬。

See the full verse quoted previously

.

itaḥ paścimena sumerupārśve ’paragodānīyo dvīpaḥ sārdhāni sapta yojanasahasrāṇi sākalyena | maṇḍalaś cāsau pūrṇacandravat |

釋曰。從此洲向西。對須彌婁(20)邊有洲。名阿婆羅瞿陀尼洲。邊量七千五百(21)由旬。此洲相圓如滿月。

西牛貨洲(6)圓如滿月。徑二千五百。周圍七千半。 See the previous record

. .

sārdhe dve madhyamasya

偈曰。徑量二千半。

See the full verse quoted previously

.

madhyamasyārdhatṛtīye yojanasahasre |

(22)釋曰。中央廣二千五百由旬。

See the previous record

.

aṣṭau caturasraḥ kuruḥ samaḥ || 3.55 ||

偈曰。鳩婁八千(23)等。

See the full verse quoted previously

.

iha uttareṇa sumerupārśve uttarakurudvīpaḥ | so ’ṣṭau yojanasahasrāṇi sākalyena caturasraḥ | kṛtyāpīṭhikāvat | sarveṣu ca pārśveṣu samo yathaikaṃ pārśvaṃ dviyojanasahasre | tathā ’nyāni stokam api nādhikam | yaś ca dvīpo yadākṛtistadākṛtīnyeva tatra manuṣyāṇāṃ mukhāni |

釋曰。從此洲向北。對須彌婁邊有洲。名(24)欝多羅鳩婁洲。邊量八千由旬。四角畟方其(25)相似比陀訶。四邊量等。如一邊二千由旬。餘(26)邊亦爾。無微毫増減。隨諸洲相。於中住衆(27)生面相亦爾。

北倶盧(7)洲形如方座。四邊量等。面各二千。等言爲(8)明無少増減。隨其洲相人面亦然。

. . . . . .

teṣāṃ khalu dvīpānām antarāle ’ntaradvīpā abhinirvṛttāḥ | ke punas te kati cetyāha

此四洲中間有諸別洲起。諸(28)洲何名何處。

復有八(9)中洲。是大洲眷屬。謂四大洲側各有二中洲。

. .

dehā videhāḥ kuravaḥ kauravāścāmarāvarāḥ |
aṣṭau tadantaradbvīpā gāṭhā uttaramantriṇaḥ || 3.56 ||

偈曰。二提訶鳩婁。遮摩羅(29)遮羅。中間有八洲。捨訶北䐽陀。

See the full verse quoted previously

.

釋曰。此(215b1)中有洲。一提訶。二毘提訶。屬東毘提訶。(2)是彼類故。又有二洲。一鳩婁。二高羅婆。屬(3)北鳩婁。是彼類故。復有二洲。一捨陀訶。二(4)欝多羅＊䐽陀。屬西瞿陀尼。是彼類故。復有(5)二洲。一遮摩羅。二阿婆羅遮摩羅。屬剡浮(6)洲。是彼類故。此諸洲皆是人所住處。唯阿(7)婆羅遮摩羅一洲。是羅刹住處。

(10)贍部洲邊二中洲者。一遮末羅洲。二筏羅遮(11)末羅洲。勝身洲邊二中洲者。一提訶洲。二(12)毘提訶洲。牛貨洲邊二中洲者。一舍搋洲。二(13)嗢怛羅漫怛里拏洲。倶盧洲邊二中洲者。一(14)矩拉婆洲。二憍拉婆洲。 See the previous record 此一切洲皆人所住。See the also previous record (15)有説。唯一邏刹娑居。

. . . .

ihottareṇa kīṭādrinavakād dhimavān

偈曰。此中(8)向北地。九山邊雪山。

頌曰(16)此北九黒山　雪香醉山内
(17)無熱池縱廣　五十踰繕那

.

ihaiva jambūdvīpe uttareṇāsya jambūdvīpasya kṛṣṇaparvatāstrayastānatikramyāpare trayaḥ punaś ca traya iti navabhyaḥ kīṭaparvatebhyaḥ pareṇa himavān parvataḥ |

釋曰。此剡浮洲中。向(9)北地有三黒山。度三黒山復有三黒山。度三(10)黒山復有三黒山。此山悉下故名蟻山。九山(11)北邊有雪山。

(18)論曰。此贍部洲從中向北。三處各有三重(19)黒山。有大雪山。在黒山北。

.

tataḥ |
pañcāśadvistṛtāyāmaṃ saro ’rvāggandhamādanāt || 3.57 ||

從雪山向北地。偈曰。香雪二山(12)間。五十由旬池。

See the full verse quoted previously

.

tasmād dhimavataḥ pareṇānavataptaṃ nāma saro gandhamādanādarvāk yataś catasro nadyaḥ sravnti gaṅga sindhuḥ śītā vakṣuś ca | tasya pañcāśadyojanāni vistāraḥ pañcāśadāyāmaḥ | pūrṇam aṣṭāṅgasyāṅgopetasyāmbhasaḥ | durgamaṃ ca manuṣyāṇām anṛddhimatām | tasyaiva cāntike jambūr abhinirvṛttā madhurasvādūni yasyāḥ phalāni tasyā adhikāreṇāyaṃ jambūdvīpa iti khyātaḥ | tatphalādhikāreṇa vā jambūdvīpa iti |

釋曰。雪山北邊。香山南邊。(13)此處最勝。其中有池名阿那婆怛多。從此池(14)流出四大河。一恒伽。二辛頭。三私多。四薄(15)搜。此池縱廣各五十由旬。遍滿八功徳水。 (16)非人所行處。若有通慧人乃可得行。此池南(17)邊山高二十五由旬。北邊山高五十由旬。此(18)二山雜物所成。從香山北邊最勝處。有巖名(19)難陀。七寶所成。縱廣各五十由旬。唯是象(20)王所住處。從此度六國土。及度七重林。七重(21)河度第七河更有二林形如半月。此林北生(22)剡浮樹此樹高百由旬。此樹子若熟味美無(23)等。由此樹最高子味最美。故洲因此立剡浮(24)名。

大雪山北有香(20)醉山。雪北香南有大池水。名無熱惱。出四(21)大河。一殑伽河。二信度河。三徙多河。四縛芻(22)河。無熱惱池縱廣正等。面各五十踰繕那量。 (23)八功徳水盈滿其中。非得通人無由能至。 (24)於此池側有贍部林樹形高大其果甘美。(25)依此林故名贍部洲。或依此果以立洲(26)號。

. . . . . .

narakāḥ kasmin navakāśe kiyatpramāṇāś ca |

地獄在何處。其數量復云何。

復於何處置㮈落迦大㮈落迦。何量有(27)幾。

.

adhaḥ sahasraiviṃśatyā tanmātro ’vīcirasya hi |

偈曰。向下(25)二十千。阿毘指廣爾。

頌曰(28)此下過二萬　無間深廣同
(29)上七㮈落迦　八増皆十六
(58b1)謂煻煨屍糞　鋒刃烈河増
(2)各住彼四方　餘八寒地獄

.

asyaiva jambūdvīpasyādho viṃśatyā yojanasahasrairavīcirmahānarako viṃśatisahasrapramāṇa evodvedhavistārābhyāmevamasyādharatalamitaś catvāriṃśatā yojanasahasrairbhavati | duḥkhanirantaratvād avīciḥ | anyeṣu sāntaraṃ duḥkham taddyathā saṃjīve cchinnāvabhinnasaṃpiṣṭaśarīrāṇāṃ śītalā vāyavo vānti punar api tān sattvān saṃjīvayanti | ata eva saṃjīvaḥ | nāsmin sukhavīcir astīty avīcir ity apare | anyeṣv api sukhā vedanā vipāko nāsti | naiḥ ṣyandikī na vāryate |

釋曰。於此剡浮洲。下(26)二十千由旬有地獄。名阿毘指。深廣各二十(27)千由旬。若從底向上。四十千由旬。於中苦(28)受無間故名阿毘指。何以故。於餘地獄苦受(29)有間。如更活地獄中衆生。身已被斫破及撞(215c1)擣。有冷風吹其還生故。名更活地獄阿毘指(2)中無如此事。有餘師説。於中無樂間苦。故名(3)無間。何以故。於餘地獄雖無樂果報。不遮等(4)流果故。

(3)論曰。此贍部洲下過二萬。有阿鼻旨大㮈落(4)迦。深廣同前。謂各二萬故。彼底去此四萬(5)踰繕那。以於其中受苦無間非如餘七(6)大㮈落迦受苦非恒故名無間。且如等活(7)㮈落迦中諸有情身雖被種種斫刺磨擣。(8)而彼暫遇涼風所吹還活如本。由斯理故(9)立等活名。阿鼻旨中無如是事。有餘師説。(10)阿鼻旨中無樂間苦。故名無間。餘地獄中(11)有樂間起。雖無異熟而有等流。

. . . . . . .

tad ūrdhvaṃ sapta narakāḥ

偈曰。上有七地獄。

See the full verse quoted previously

.

tasmād avīcer ūrdhvaṃ sapta narakāḥ uparyupari saṃniviṣṭāḥ | pratāpanas tāpano mahārauravo rauravaḥ saṃghātaḥ kālasūtraḥ saṃjīvaś ca | avīcipārśveṣv ity apare | te punaḥ

釋曰。從此阿毘(5)指地獄上。有七種地獄。次第重累。一大燒。二(6)燒。三大叫喚。四叫喚。五聚磕。六黒繩。七更(7)活。餘部説。此七地獄在阿毘指地獄四邊。此(8)八地獄。

七㮈落迦(12)在無間上重累而住。其七者何。一者極熱。(13)二者炎熱。三者大叫。四者號叫。五者衆合。六(14)者黒繩。七者等活。有説。此七在無間傍。

. . .

sarve ’ṣṭau ṣoḍaśotsadāḥ || 3.58 ||

偈曰。八十六園。釋曰。此一切地(9)獄。

八(15)㮈落迦増各十六。See the also full verse quoted previously

.

uktaṃ hi bhagavatā

各各有十六園佛世尊説

故薄伽梵説此頌言

.

“ity ete narakā aṣṭāv ākhyātā duratikramāḥ |
raudrakarmabhir ākīrṇāḥ pratyekaṃ ṣoḍaśotsadāḥ || catuskandhāś caturdvārā vibhaktā bhāgaśo ’sitāḥ |
ayaḥprākāraparyantā ayasā prativarjitāḥ || taptā caivāyasī bhumir jvalitā tejasā yutā |
anekayojanaśatā sphuṭā tiṣṭhati arcciṣeti” |

(10)如此八地獄　我説難可度
(11)滿極惡業人　各有十六園
(12)四面有四門　害具及量等
(13)鐵城所圍繞　六方皆鐵板
(14)鐵地悉焦熱　猛火恒洞燃
(15)無數百由旬　遍滿焔交徹

(16)此八㮈落迦　我説甚難越
(17)以熱鐵爲地　周匝有鐵牆
(18)四面有四門　關閉以鐵扇
(19)巧安布分量　各有十六増
(20)多百踰繕那　滿中造惡者
(21)周遍焔交徹　猛火恒洞然

. . .

ṣoḍaśotsadāḥ katame |

(16)何者爲十六園。

(22)十六増者。

.

kukūlaṃ kuṇapaṃ cātha kṣuramārgādikaṃ nadī |
teṣāṃ caturdiśaṃ |

偈曰。熱灰及死屍。刃路等烈(17)江。於彼四方異。

See the full verse quoted previously

.

dvāre dvāre teṣāṃ catvāra utsadāḥ | kukūlaṃ jānumātram | yatra teṣāṃ sattvānāṃ nikṣipte saṃśīryate tvaṅmāṃsaśoṇitamutkṣipte pāde punar api saṃjāyate tvaṅmāṃsaśoṇitam | kuṇapaṃ gūthamṛttikā yatra nyaṅkuṭā nāma prāṇinaḥ prativasanti sarvaśvetāḥ kṛṣṇaśirasaḥ sūcimukhāsteṣāṃ sattvānāṃ yāvad asthīni bhindanti | kṣuradhārācito mahāpathaḥ yatra teṣāṃ sattvānā manvākrāmatāṃ nikṣipte pāde saṃchidyate tvaṅmāṃsaśoṇitam iti pūrvavat | asipatravanaṃ yatra teṣāṃ sattvānāṃ tīkṣṇā asayaḥ saṃnipatanti aṅgapratyaṅgānyavakṛntanti śyāmaśabalāś ca śvāno bhakṣayanti | ayaḥśālmalīvanaṃ tīkṣṇaṣoḍśāṅgulakaṇṭakam | teṣāṃ sattvānām abhirohatāṃ kaṇṭakā avāṅmukhībhavantaḥ kāyaṃ bhindanti avataratāṃ cordhvībhavantaḥ | ayastuṇḍāś ca vāyasā akṣīṇyutpāṭyotpāṭya bhakṣayanti | tadetat kṣuramārgādika trayaṃ śastrābhinipātaṃ sāmānyādekīkriyante | caturtha utsado nadī vaitaraṇi pūrṇa taptasya kṣārodakasya yasyāṃ te sattvā asiśaktiprāsahastaiḥ puruṣairubhābhyāṃ tīrābhyāṃ prativāryamāṇā ūrdhvam api gacchantaḥ svidyante pacyante adhastiryag api gacchantaḥ svidyante pacyante | tadyathā bahūdakāyāṃ sthālyāmagnāvadhiśritāyāṃ tilataṇḍuilādayaḥ | sā hi mahānarakasya parikhevotpannā | ta ete catvāra utsadā digbhedena ṣoḍaśocyante | adhikayātanāsthānitvādutsadāḥ ityucyante | narakeṣu hi patitā eteṣu punar yātyante | narakā varodhādurdhvameteṣu sīdantyutsadā ity apare |

釋曰。此八地獄四面。各各(18)對門有四種園。一熱灰園。深皆沒膝。衆生於(19)中若下脚血肉即皆爛盡。如臘滴赤鐵上。擧(20)脚血肉還生。二死屍園。此園死屍遍滿。地皆(21)是糞。於中有蟲名攘鳩多。身白頭黒口利如(22)針。破彼衆生皮肉及骨。噉食其髓。三刀刃路(23)園。有大路遍密有利刀刃。衆生於中若下脚(24)血肉皆斷壞。擧脚血肉還生。復有劍葉林園。(25)於中有赤利劍等仗。風吹墮落斫刺彼衆生(26)身及身分。復有鐵苫摩利林。利刺長十六(27)寸。於中衆生或上或下。若上刺頭則向下。(28)若下刺頭則向上。刺彼衆生身血肉皆盡。於(29)中復有烏色及駮色狗。各取彼衆生食之。復(216a1)有鐵觜烏。啄食彼衆生心眼。此刀刃路等三(2)衆生。同爲杖所害故。合爲一園。四烈灰汁(3)江園。江名鞞多梨尼。遍滿極熱烈灰汁水。衆(4)生若入其中。於兩岸上有人捉劍槊叉等仗。(5)遮斷不令得上。衆生在中或踊向上或沈入(6)下。或傍迴轉被蒸煮熟。譬如大&T055114;滿其中水(7)下燃猛火。於中有米豆麻麥等被蒸煮熟。彼(8)衆生亦爾。此江園似大地獄塹。此四園由方(9)有異故成十六。是最極殺害困苦事處故名(10)園。有餘師説。從地獄内出入。彼更沒於苦(11)故名園。

八㮈落迦四面門外各有四所。一(23)煻煨増。謂此増内煻煨沒膝。有情遊彼纔下(24)足時。皮肉與血倶燋爛墜。擧足還生平復(25)如本。二屍糞増。謂此増内屍糞泥滿。於中(26)多有娘矩吒蟲。&T072334;利如針身白頭黒。有情遊(27)彼皆爲此蟲鑚皮破骨&T004261;食其髓。三鋒刃(28)増。謂此増内復有三種。一刀刃路。謂於此(29)中仰布刀刃以爲大道。有情遊彼纔下足(58c1)時。皮肉與血倶斷碎墜。擧足還生平復如(2)本。二劍葉林。謂此林上純以銛利劍刃爲(3)葉。有情遊彼風吹葉墜。斬刺肢體骨肉(4)零落。有烏駁狗摣掣食之。三鐵刺林。謂此(5)林上有利鐵刺。長十六指。有情被逼上下(6)樹時。其刺銛鋒下上鑱刺。有鐵鳥。探啄(7)有情眼睛心肝爭競而食。刀刃路等三種雖(8)殊而鐵杖同故一増攝。四烈河増。謂此増(9)量廣滿中熱醎水。有情入中或浮或沒。或逆(10)或順或横或轉。被蒸被煮骨肉糜爛。如大(11)中滿盛灰汁置麻米等。猛火下燃。麻等於(12)中上下迴轉擧體糜爛。有情亦燃。設欲逃亡。(13)於兩岸上有諸獄卒。手執刀槍禦捍令迴。(14)無由得出。此河如塹。前三似園。四面各四(15)増故言皆十六。此是増上被刑害所。故説(16)名増。本地獄中適被害已重遭害故。有説。(17)有情從地獄出更遭此苦。故説爲増。

. . . . . . . . . . . . . . .

從問更生別問。此地獄卒爲是衆生。 (12)爲非衆生。説非衆生。若爾彼云何行動。由衆(13)生業。譬如成世界風等。若爾云何大徳達摩(14)須部底説偈言

今於(18)此中因論生論。諸地獄卒是有情不。有説。(19)非情。如何動作。有情業力。如成劫風。若爾(20)云何。通彼大徳法善現説。如彼頌言

. . . . .

“krodhanāḥ krūrakarmāṇaḥ pāpābhir ucayaś ca ye |
duḥkhiteṣu ca nandanti jāyante yamarākṣasā” iti ||

(15)恒瞋最麁業　於惡起愛樂
(16)見他苦生樂　必作閻摩卒

(21)心常懷忿毒　好集諸惡業
(22)見他苦欣悦　死作琰魔卒

.

ye te yamenānuśiṣṭāḥ sattvān narakeṣu prakṣipanti ta ete yamarākṣasā uktā na tu ye kāraṇāḥ kārayantīti | sattvasaṃkhyātā ity eke | tasyedānīṃ karmaṇaḥ kva vipākaḥ | teṣv eva narakeṣu hi ānantaryakāriṇāṃ vipākāvakāśas tatra teṣāṃ ko vipratibandhaḥ | kathamagninā na dahyante | agnernūnaṃ karmabhiḥ kṛ tāvad hitvāt | bhūtaviśeṣanirvṛttervā |

(17)是彼獄卒。由王教擲衆生於地獄中。故説彼(18)爲閻摩王羅刹。非前能作殺害事立爲衆生。 (19)餘部説。彼悉是衆生。若爾此業復於何處受(20)報。當於此處受報。何以故。彼由宿惡業報(21)故。於此處生。於中更作惡業。即於中受報。(22)若爾作無間業衆生。所受果報處。彼在其中(23)何法遮令不受此報。云何彼在火中而不被(24)燒。汝作如此思。不業爲彼屬火。故不被燒。 (25)生於此中。與餘不異。云何爲卒。

(23)琰魔王使諸邏刹娑。擲諸有情置地獄者(24)名琰魔卒。是實有情。非地獄中害有情者。 (25)故地獄卒非實有情。有説有情。若爾此惡業(26)何處受異熟。即地獄中。以地獄中尚容無(27)間所感異熟。此何理遮。若爾何縁火不燒(28)彼。此定由業力所隔礙故。或感異大種故(29)不被燒。

. . . . .

ime tāvad uṣṇā aṣṭau mahānarakā ucyante |

如此八種(26)説名熱地獄。

熱㮈落迦已説有八。

.

śītā anye ’ṣṭāvarvudādayaḥ || 3.59 ||

偈曰。八寒地獄頞浮等。

復有餘八寒(59a1)㮈落迦。

.

anye śītanarakā aṣṭau | tadyathā arvudo nirarvudaḥ aṭato hahavaḥ huhuvaḥ utpalaḥ padmo mahāpadmaś ca | teṣāṃ sattvānāṃ tīrvaśītābhihatānāṃ kāyaśabdavikārānurūpāṇyetāni nāmāni | te ’pyasyaiva jambūdvīpasyādhastāt mahānarakāṇāṃ tiryak | kuta iyato jambūdvīpasyādhastād avīcyādīnām avakāśaḥ | dhānyarāśivadadho viśālā hi dvīpāḥ | ata eva mahāsamudro ’nupūrvanimnaḥ | itīme ṣoḍaśa narakāḥ sarve sattvakarmādhipatyanirvṛttāḥ | pratyekaṃ narakās tu svaiḥ svaiḥ karmabhir abhinirvṛttāḥ | bahūnāṃ sattvānāṃ dvayor ekasya vā | teṣām anekaprakalpo bhedaḥ sthānaṃ cāniyataṃ nadīparvatam arupradeśeṣv anyeṣu vā ’dhaś ca bhāvāt | eṣa tāvan narakabhājanānāṃ saṃniveśaḥ | tiryañcaḥ sthalajalākāśagocarāḥ | teṣāṃ kila mūlaṃ sthānaṃ mahāsamudras tato ’nyatra visṛtā iti | pretānāṃ yamo rājā | tasya jambūdvīpasyādhastāt pañcayojanaśatāntaraparicchinnā rājadhānī teṣāṃ mūlasthānaṃ tato ’nyatra visṛtāḥ | kecit pretā maharddhikā daivīm iva śriyam udvahanti | śeṣā yathā pre tāvad āne |

釋曰。(27)復有餘八寒地獄。一頞浮陀二尼刺浮陀。三(28)阿吒吒。四阿波波。五漚睺睺香候反六欝波羅。(29)七波頭摩。八分陀利柯。於此八中衆生極(216b1)寒所逼。由身聲瘡變異相。故立此名。此八(2)是剡浮洲下。大地獄傍。剡浮洲如此廣量。云(3)何於中得容阿毘指等地獄處。諸洲向下廣。(4)譬如穀聚。是故大海次第漸深。如此十六地(5)獄。一切衆生。増上業所起。有別處地獄。由(6)衆生自業所起。或多人共聚。或二人或一人。 (7)此別地獄差別多種處所不定。或在江邊。或(8)在山邊。或在曠野。或在餘處。地獄器本處(9)在下。畜生行處有三。謂地水空。大海爲本(10)處。從海行於餘處。鬼神以閻摩王處爲本處。 (11)此王處於剡浮洲向下深五百由旬。有大國(12)土。縱廣亦五百由旬。是鬼神本所住處。從此(13)本處散行餘處。於鬼神道中。有大福徳業神(14)通。受用富樂如天上所。餘諸鬼神如餓鬼。本(15)業經説

See the full verse quoted previously 其八者何。一頞部陀。二尼剌部陀。三(2)頞唽吒。四臛臛婆。五虎虎婆。六嗢鉢羅。七鉢(3)特摩。八摩訶鉢特摩。此中有情嚴寒所逼(4)隨身聲變以立其名。此八并居贍部洲下(5)如前所説大地獄傍。此贍部洲其量無幾。(6)下寧容受無間等耶。洲如穀聚。上尖下闊。 (7)是故大海漸陿漸深。如上所論十六地獄(8)一切有情増上業感。餘孤地獄各別業招。或(9)多或二或一所止。差別多種。處所不定。或近(10)江河山邊曠野。或在地下空及餘處。諸地獄(11)器安布如是。本處在下。支泒不定。傍生住(12)處。謂水陸空。本處大海。後流餘處。諸鬼本(13)處琰魔王國。於此贍部洲下過五百踰繕(14)那有琰魔王國。縱廣量亦爾。從此展轉散(15)居餘處。或有端嚴具大威徳。受諸富樂自(16)在如天。或有飢羸顏貌醜陋。如是等類廣(17)説如經。日月所居量等義者。

. . . . . . . . . . . . . . . . .

(16)復次月日在於何處。住於風中。何以故。是(17)風於空中由衆生共業増上所生。繞須彌婁(18)山轉。如水洄澓。能制持日月及星。從此洲(19)向上。日月行高幾由旬。

頌曰(18)日月迷盧半　五十一五十
(19)夜半日沒中　日出四洲等
(20)雨際第二月　後九夜漸増
(21)寒第四亦然　夜減晝翻此
(22)晝夜増臘縛　行南北路時
(23)近日自影覆　故見月輪缺(24)]論曰。日月衆星依何而住。依風而住。謂諸有(25)情業増上力共引風起。繞妙高山空中旋環。 (26)運持日等令不停墜。彼所住去此幾踰繕(27)那。

. . . .

ardhena meroś candrārkau |

偈曰。日月彌婁半。

See the full verse quoted previously

.

yugandharagirer mūrdhnā samaṃ vahataḥ | kiṃ pramāṇau | yathākramaṃ

(20)釋曰。與由乾陀羅山頂齊。彼行如此。月日量(21)云何。

持雙山頂齊妙高山半。日月徑量幾踰繕(28)那。

.

paṇcāśatsaikayojanau |

偈曰。五十一由旬。

See the full verse quoted previously

.

pañcāśat yojanāni candramaṇḍalasya pramāṇam | saikāni pañcāśat sūryamaṇdalasya pramāṇam | ekapañcāśad ity arthaḥ | tārakāvimānānāṃ yasyālpapramāṇaṃ pramāṇaṃ tasya krośaḥ | sūryavimānasyādhastāt vahiḥ sphaṭikamaṇḍalaṃ taijasamabhinirvṛttaṃ tāpanaṃ prakāśanaṃ ca | candravimānasyādhastādāpyaṃ śītalaṃ bhāsvaraṃ ca | praṇīnāṃ karmabhir dṛṣṭiśarīraphalapuṣpasasyoṣadhīnāmanugrahārtham upaghātakārthaṃ yathāsaṃbhavam | caturdvīpake ekaś candramāḥ kṛtyaṃ karotyekaḥ sūryaḥ | kiṃ punaś caturdvīpeṣu sūryo yugapat kṛtyaṃ karoti | nety āha | kiṃ tarhi | teṣu |

釋曰。月輪徑五十(22)由旬。日輪徑五十一由旬。 See the previous record 諸星輪量。若最小(23)徑一倶盧舍。若最大徑十六由旬。日輪下面。(24)外邊頗梨抲寶所成。皆是火珠。此寶能炙(25)能照。月輪下面外邊月愛寶所成。皆是水珠。(26)此寶能冷能照。由衆生業。於眼身果花穀苗(27)草藥等損益中。如應有能。於四洲中唯一月(28)能作損益事。一日亦爾。此一日於四洲爲倶(29)能作。日所作事不。不爾。云何不爾。於中

日五十一。月唯五十。 See the previous record See the previous record 星最小者唯一倶盧(29)舍。其最大者十六踰繕那。日輪下面頗胝迦(59b1)寶火珠所成能熱能照。月輪下面頗胝迦寶(2)水珠所成能冷能照。隨有情業増上所生。(3)能於眼身果花稼穡藥草等物如其所應爲(4)益爲損。唯一日月普於四洲作所作事。一(5)日所作事爲四洲同時不。不爾。云何。

. . . . . . . . . .

ardharātro ’staṅgamanaṃ madhyāhna udayaḥ sakṛt || 3.60 ||

偈(216c1)曰。夜半日沒中。日出同一時。

See the full verse quoted previously

.

yadottarakurāvardharātraṃ tadā pūrvavidehe sūryasyāstaṅgamanaṃ jambūdvīpe madhyāhno godānīye udayaḥ | evam anyeṣv api yojyam | sūryasyeha gatibhedena rātridivānāṃ vṛddhihrāsau | tatra punaḥ

釋曰。若於北(2)鳩婁正半夜。是時於東毘提訶日正沒。於剡(3)浮洲日正中。於西瞿陀尼日正出。於餘處例(4)皆如此。於此洲中由日行有差別。夜刹那有(5)時増有時減。日刹那亦爾。此中復

北洲(6)夜半東洲日沒。南洲日中西洲日出。此四時(7)等。餘例應知。日行此洲路有差別故令晝(8)夜有減有増。

. . .

prāvṛṇmāse dvitīye ’ntyanavamyāṃ vardhate niśā |

偈曰。雨際(6)二後九。夜則漸漸長。

See the full verse quoted previously

.

varṣāṇāṃ dvitīye māse bhādrapade dvitīyasya pakṣasya navamyāṃ vardhate rātriḥ |

釋曰。雨時第二月第(7)二半第九日。從此去夜漸漸長。

從雨際第二月後半第九日夜(9)漸増。

.

hemantānāṃ caturthe tu hīyate

偈曰。寒際第(8)四月夜短。

See the full verse quoted previously

.

saiva hemantānāṃ caturthe māse punar hīyate | antyanavamyām iti varttate | phālgunamāsasya dvitīyapakṣanavamyām |

釋曰。於冬時第四月第二半第九(9)日。從此去夜漸短。 See the previous record

從寒際第四月後半第九日夜漸減。 See the previous record

. .

aharviparyayāt || 3.61 ||

偈曰。日翻此。

晝(10)増減位與此相違。See the also full verse quoted previously

.

yadā rātrirvardhate tadā divaso hīyate | yadā rātrirhīyate tadā divaso vardhate | kiyatyā mātrayā vardhate |

釋曰。是時(10)夜若増。是時日即減。是時夜若減。是時日(11)即増。幾量増幾量減。

夜漸増時晝便漸減。夜若(11)漸減晝則漸増。晝夜増時一晝夜増幾。

. .

lavaśo rātryaharvṛddhī

偈曰。日夜長羅婆。

See the full verse quoted previously

.

lavaṃ lavaṃ rātrirvardhate divaso vā | te ca hānivṛddhī yathākramaṃ

釋(12)曰。夜若増増一羅婆。日増亦爾。此増次第(13)應知。

増一(12)臘縛。晝夜減亦然。

.

dakṣiṇottarage ravau |

偈曰。日行南北時。

See the full verse quoted previously

.

jambūdvipasya dakṣiṇaṃ pārśvaṃ gacchati bhāskare rātrivṛddhiḥ uttaraṃ gacchatyaharvṛddhiḥ |

釋曰。若日行剡浮(14)洲南邊夜則長。若日行剡浮洲北邊日即長。

日行此洲向南向北。如(13)其次第夜増晝増。

.

śuklapakṣasyādau candramaso vikalaṃ maṇḍalaṃ dṛśyate | kiṃ tatra kāraṇam |

(15)於白半初。云何見月輪不圓。此有何因。

何故月輪於黒半末白半(14)初位。見有缺耶。

.

svacchāyayā ’rkasāmīpyādvikalendusamīkṣaṇam || 3.62 ||

偈(16)曰。由自影近日。故見月不圓。

See the full verse quoted previously

.

yadā hi saurasya vimānasyāsanne cāndramasaṃ vimānaṃ vahati tadā kila sauryo bhāsastasmin vimāne patanti | tato ’parapārśve chāyā patantī vikalaṃ maṇḍalaṃ darśayatīti prājñaptiko nirdeśaḥ | vāhayogaḥ sa tādṛśo bhavati yatkadācidvimānasyārdhaṃ dṛśyata iti pūrvācāryāḥ | athaitāni sūryādivimānāni katame sattvā adhyāvasanti | devāścāturmahārājakāyikāḥ | kimetānyeva teṣāṃ sthānāni | vimānavāsināmetāni | bhūminivāsināṃ punaḥ sumerūpariṣaṇḍādīni | kati cāsya pariṣaṇḍāḥ kiyatyo vā |

釋曰。若月宮(17)殿行近日宮殿。是時日光侵照月宮殿。由此(18)日影覆月餘邊。是影顯月輪不圓。分別世經(19)説。如此先舊諸師説。日月行相應有如此。有(20)時見不圓及半。復次日等宮殿何衆生於中(21)住。四大天王所部天。此諸天爲唯住此中。更(22)有別處。若住宮殿唯住此處。若依地住在須(23)彌婁山諸層中住。此山有幾層。一一層其量(24)云何。

世施設中作如是釋。以月(15)宮殿行近日輪。月被日輪光所侵照。餘邊(16)發影自覆月輪。令於爾時見不圓滿。先舊(17)師釋。由日月輪行度不同現有圓缺。日等(18)宮殿何有情居。四大天王所部天衆。是諸天(19)衆唯住此耶。若空居天唯住如是日等宮(20)殿。若地居天住妙高山諸層級等。有幾層(21)級。其量云何。何等諸天住何層級。

. . . . . . .

pariṣaṇḍāś catasro ’sya daśasāhasrikāntarāḥ |

偈曰。山王層有四。相去各十千。

頌曰(22)妙高層有四　相去各十千
(23)傍出十六千　八四二千量
(24)堅手及持鬘　恒憍大王衆
(25)如次居四級　亦住餘七山

.

daśayojanasahasrāṇyudgamyaikā | evaṃ yāvaccaturthī | tābhiḥ sumerorardhamākṣiptam | tāś ca tato yathāsaṃkhyaṃ

釋曰。(25)須彌婁山。從水際取初層。中間相去十千由(26)旬。乃至第四層。相去亦爾。由此四層山王(27)半量。層層所圍繞。此四層次第出。復有幾(28)量。

(26)論曰。蘇迷盧山有四層級。始從水際盡第(27)一層。相去十千踰繕那量。如是乃至從第(28)三層盡第四層亦十千量。此四層級從妙(29)高山傍出圍繞盡其下半。 See the previous record

. .

ṣoḍaśāṣṭau sahasrāṇi catvāri dve ca nirgatāḥ || 3.63 ||

偈曰。十六八四二千由旬傍出。

See the full verse quoted previously

.

prathamā pariṣaṇḍā ṣoḍaśa sahasrāṇi yojanānāṃ sumerornirgatā | dvitīyā ’ṣṭau tṛtīyā catvāri caturthī dve |

釋曰。初(29)層從須彌婁傍出十六千由旬。第二八千。第(217a1)三四千。第四二千由旬出。

最初層級出十六(59c1)千。第二第三第四層級。如其次第。八四二(2)千。

. .

karoṭapāṇayastāsu mālādhārāssadāmadāḥ |
mahārājikadevāś ca

何衆生得住此中。(2)偈曰。倶盧多波尼。持鬘恒醉神。諸四大王(3)天。

See the full verse quoted previously

.

prathamāyāṃ pariṣaṇḍāyāṃ karoṭapāṇayo nāma yakṣāḥ prativasanti | dvitīyāyāṃ mālādhārāstṛtīyāyāṃ sadāmadāḥ sadāmattāḥ | sarva ete caturmahārājakāyikāḥ | caturthyāṃ tu catvāro mahārājāḥ svayaṃ prativasanti tatparicārāś ca | atastasyāṃ mahārājakāyikā devā ity uktam | yathā pariṣaṇḍāsu caturmahārājakāyikā devā evaṃ

釋曰。有夜叉神名倶盧多波尼住初層。 (4)復有諸天神名持鬘住第二層。復有天神名(5)恒醉住第三層。如此等皆是四大王天軍衆。 (6)四天王自身及餘眷屬。住第四層。如於四層(7)中四大王天眷屬住。

有藥叉神名爲堅手住初層級。有名(3)持鬘住第二級。有名恒憍住第三級。此三(4)皆是四大天王所部天衆。第四層級四大天(5)王及諸眷屬共所居止故。經依此説四大(6)王衆天。如妙高山四外層級四大王衆及眷(7)屬居。

. . . . . .

parvateṣv api saptasu || 3.64 ||

偈曰。於餘山亦爾。

See the full verse quoted previously

.

yugandharādiṣu parvateṣu teṣāṃ grāmanigamāḥ | ata evaiṣa devanikāyaḥ sarveṣāṃ mahiṣṭhaḥ |

釋(8)曰。於由乾陀羅等七山小大國土。四大天王(9)所餘眷屬住皆遍滿。是故四天王天衆皆依(10)地住。三十三天住須彌婁頂。

如是持雙持軸山等七金山上亦有天(8)居。是四大王所部封邑。是名依地住四大(9)王衆天。於欲天中此天最廣。三十三天住(10)在何處。

.

merumūrdhni trayastriṃśāḥ

偈曰。三十三(11)住頂。縱廣二十千。

頌曰(11)妙高頂八萬　三十三天居
(12)四角有四峯　金剛手所住
(13)中宮名善見　周萬踰繕那
(14)高一半金城　雜飾地柔軟
(15)中有殊勝殿　周千踰繕那
(16)外四苑莊嚴　衆車麁雜喜
(17)妙池居四方　相去各二十
(18)東北圓生樹　西南善法堂

.

atha kiyānmerumūrdhā |

釋曰。於須彌婁山上。帝(12)釋及三十三天住此最勝處。此處縱廣云何。

(19)論曰。三十三天住迷盧頂。

.

sa cāśītisahasradik |

(13)有餘師説。一一邊各八萬由旬。

See the full verse quoted previously

.

ekaikapārśvamaśītisahasrāṇi yathaivādhastāt | anye punar āhuḥ | sa viṃśatisahasradik | catvāri pārśvanyasya catasro diśaḥ | ekaikaṃ pārśvaṃ viṃśatiryojanasahasrāṇi samantāt parikṣepeṇāśītiriti || tasya ca

如下際。此名(14)最勝處。有餘師説。於須彌婁頂中央。一一邊(15)各二萬由旬。 See the previous record 周圍八萬由旬爲最勝處。三十(16)三天於其中住。

其頂四面各八十(20)千。與下四邊其量無別。有餘師説。周八十(21)千別説四邊各唯二萬。 See the previous record See the previous record

. . . . . .

vidikṣu kūṭāś catvāra uṣitā vajrapāṇibhiḥ || 3.65 ||

偈曰。方角有四峯。金剛神所(17)住。

See the full verse quoted previously

.

sūmerumūrdhno vidiśaḥ koṇāḥ | tāsu pañcayojanaśatapramāṇāś catvāraḥ kūṭā abhyudgatā yeṣu vajrapāṇayo nāma yakṣāḥ prativasanti | tasya ca merumūrdhnaḥ

釋曰。須彌婁四維各有一峯。此峯徑五百(18)由旬。高量亦爾。有＊夜叉神名金剛手。於此(19)中住守護諸天。此須彌婁頂。

山頂四角各有一(22)峯。其高廣量各有五百。有藥叉神名金剛(23)手。於中止住守護諸天。於山頂中

. . .

madhye sārdhadvisāhasrapārśvamadhyardhayojanam |
puraṃ sudarśanaṃ nāma haimaṃ citratalaṃ mṛdu || 3.66 ||

偈曰。中央二千(20)半。高一由旬半。有城名善見。金軟多愛相。

See the full verse quoted previously

.

sumerutalasya madhye sudarśanaṃ nāma nagaram dairdhye sārdhatṛtīyayojanasahasre ekaikaṃ parśvamucchrāyeṇādhyardhayojanam | prākāraḥ sauvarṇa ekottareṇa dhātuśatenāsya bhumiścitritā | tacca bhūmitalaṃ tūlapicuvat mṛdusaṃsparśaṃ pādakṣepotkṣepābhyāṃ natonnataṃ śakrasya devānām indrasya rājadhānī |

(21)釋曰。須彌婁山王頂。中央有大城名善見。縱(22)廣各二千五百由旬。高一由旬半。皆金所成。(23)百一種類寶之所莊飾。城地亦爾。地觸柔軟(24)猶如綿聚。下足即沒擧足還滿。此城是帝釋(25)所都之處。

有宮名(24)善見。面二千半。周萬踰繕那。金城量高一踰(25)繕那半。其地平坦亦眞金所成。倶用百一雜(26)寶嚴飾。地觸柔軟如妬羅綿。於踐躡時隨(27)足高下。是天帝釋所都大城。

. . .

sārdhadviśatapāśrvo ’tra vaijayantaḥ

偈曰。一邊二百半。皮闍延多殿。

See the full verse quoted previously

.

śakrasya devānām indrasya vaijayanto nāma prāsādo nagarasya madhye nānāratnasthānavidhānasaṃpadā sarvānyabhavanaśrīmahimnā hrepaṇo dairdhyeṇārdhatṛtīye yojanaśate pārśvaṃ pārśvam | iyaṃ tāvannagarasyābhir āmatā |

(26)釋曰。天帝釋所住宮殿。在大城中央。名皮闍(27)延多。由種種寶類所莊飾故。此處最勝。能映(28)奪諸天宮殿可愛相貌。此殿縱廣各二百五(29)十由旬。於大城内有如是等最勝可愛相。

於其城中有(28)殊勝殿。種種妙寶具足莊嚴。蔽餘天宮故(29)名殊勝。面二百五十。周千踰繕那。是謂城(60a1)中諸可愛事。

. .

bahiḥ punaḥ |
taccaitrarathapāruṣyamiśranandanabhūṣitam || 3.67 ||

偈(217b1)曰。外衆車惡口。雜喜園莊嚴。

See the full verse quoted previously

.

tasya hi nagarasya bahiś caturṣu pārśveṣu catvāryudyānādīni devānāṃ kriḍābhūmayaḥ | caitrarathamudyānaṃ pāruṣyakaṃ miśrakāvaṇaṃ nandanavanaṃ ca | tais tannagaraṃ bahiralaṅkṛtam |

釋曰。城外四(2)面最勝可愛處。有四種園。是諸天所遊戲處 (3)一衆車園。二惡口園。三相雜園。四歡喜園。此(4)園於外莊嚴大城。

城外四面四苑莊嚴。是彼諸天(2)共遊戲處。一衆車苑。二麁惡苑。三雜林苑。四(3)喜林苑。此爲外飾莊嚴大城。

. .

viṃśatyantaritānyeṣāṃ subhūmīni caturdiśam |

偈曰。中二十由旬。四善地(5)四方。

See the full verse quoted previously

.

eṣāṃ codyānānāṃ caturdiśaṃ catvāri sumūmīni viṃśatiyojanāntaritāni krīḍāsthānānyeva devānāṃ parasparaspardhayaiva śobhāṃ vitanvanti | vahir eva nagarasya pārśve

釋曰。衆車等園四方各有別處名善地。(6)中間相去二十由旬。是諸天最勝希有遊戲(7)處。如互相妬生可愛想。餘園所不及。大城外(8)邊。

四苑四邊有(4)四妙池。中間各去苑二十踰繕那。是彼諸(5)天勝遊戲處。諸天於彼捔勝歡娯。城外

. .

pūrvottare pārijātaḥ sudharmā dakṣiṇāvare || 3.68 ||

偈曰。東北波利園。西南善法堂。

See the full verse quoted previously

.

pārijāto nāma kovidārastrāyastriṃśānāṃ devānāṃ kāmaratiprakarṣāśrayaḥ | tasya pañca yojanāni mūlāhiniveśo yojanaśatamucchrāyaḥ | pañcāśat yojanāni śākhāpatrapalāśaṃ skaritvā tiṣṭhati | tasya khalu sarvapariphullasya yojanaśatamanuvātaṃ gandho vāti pañcāśadyojana yojanāni prativātam | yuktaṃ tāvad anuvātam | prativātaṃ tu katham | vṛkṣānatikramaṃ saṃdhāyoktam ity eke | na hi nāma sprativātaṃ vāto vāti | tasyaiva tu sā gandhasya tādṛśo prabhāvasaṃpadeṣṭavyā yāt pratibadhyamāno ’pi divyairmṛdumārutairgandhāntaraṃ saṃtanoti | mandataratamasamārambhāttu saṃtāna āśveva samucchidyate yato na tathā viprakṛṣṭamadhvānaṃ prasarpati | kiṃ punaḥ svabhūtāśrita evam apuṣpagandhasaṃtāno vartate utāho vāyuradhivāsito jāyate | nātra niyamaḥ | ubhayathāpi hy ācāryeṣṭiḥ | yat tarhi bhagavatoktaṃ

釋曰。天(9)中有樹。名波利闍多。是三十三天欲塵遊戲(10)最勝處。樹徑五由旬。高百由旬。枝葉至杪四(11)邊各出五十由旬。周圍覆三百由旬。住此樹(12)華開敷時。香順風薫滿百由旬。香逆風薫滿(13)五十由旬。若順風薫。此乃可然。説逆風薫云(14)何可信。有餘師説。不過樹界故。故説此言。 (15)何以故。無香得逆風薫故。有餘師説。此一樹(16)花香威徳有如此事。謂天上調和香風所遮(17)隔。此香猶相續不斷。餘香若爲風所吹。則漸(18)歇薄乃至都盡。是故餘香去不得遠。相形比(19)勝餘樹。故説此言。花香相續。爲依止自四(20)大能薫餘處。爲但薫風不出餘處。此中無定。 (21)諸師許有二種。若爾云何。世尊説此偈

東(6)北有圓生樹。是三十三天受欲樂勝所。盤(7)根深廣五十踰繕那。聳幹上昇枝條傍布。高(8)廣量等百踰繕那。挺葉開花妙香芬馥。順風(9)熏滿百踰繕那。若逆風時猶遍五十。順風可(10)爾。云何逆熏。有餘師言。香無逆熏義。依不(11)越樹界故説逆熏。理實圓生有如是徳。所(12)流香氣能逆風熏。雖天和風力所擁遏。然能(13)相續流趣餘方。漸劣漸微近處便歇。[See the also previous record] 非能遠(14)至如順風熏。如是花香。爲依自地隨風相(15)續轉至餘方。爲但熏風別生香氣。此義無(16)定。諸軌範師於此二門倶許無失。若爾何(17)故薄伽梵言

. . . . . . . . . . . . .

“na puṣpagandhaḥ prativātameti na maulikastāgaraścāndano vā |
satāṃ tu gandhaḥ prativātameti sarvā diśaḥ satpuruṣaḥ pravātīti” |

(22)花香非能逆風薫　根實諸香亦皆爾
(23)善人戒香逆風薫　正行芳流遍國界

(18)花香不能逆風熏　根莖等香亦復爾
(19)善士功徳香芬馥　逆風流美遍諸方

.

mānuṣyakaṃ puṣpagandhaṃ saṃdhāyoktam | taddhi pratītaṃ loke | na ca tasya tādṛśī śaktiḥ mahīsāsakāstu pathanti “yojanaśatamanuvātaṃ gandho vāti pañcāśadyojanāni prativātam iti | sudharmā nāma devasabhā dakṣiṇapaścime digbhāge yasyāṃ niṣadya devāḥ kṛtyākṛtyaṃ samarthayanti | eṣa tāvat tridaśānāṃ bhājanasaṃniveśaḥ |

(24)依人中香氣。故説此偈。何以故。此香是世間(25)共知。無如此能。彌嬉沙塞部説。此香順風(26)薫百由旬。逆風薫五十由旬。有諸天集會堂(27)名善法。對大城西南角。諸天於中坐。論量世(28)間應作不應作事。四大天王及三十三天。安(29)立器世其相如此。

(20)據人間香故作是説。以世共了無如是(21)能。化地部經説。此香氣順風熏滿百踰繕那。(22)若無風時唯遍五十。外西南角有善法堂。(23)三十三天時集於彼詳論如法不如法事。如(24)是已辯三十三天所居外器。

. . . .

tata ūrdhvaṃ vimāneṣu devāḥ

偈曰。從此上宮殿。天住。

餘有色天衆所(25)住器云何。頌曰(26)此上有色天　住依空宮殿

.

tridaśebhya ūrdhvaṃ devā vimāneṣu pratiṣṭhitāḥ | te punar yāmāstuṣitā nirmāṇaratayaḥ paranirmitavaśavartinaś ca brahmakāyikādayaś ca pūrvoktāḥ ṣoḍaśasthānāntaragatāḥ | ity ete dvāviṃśatidevanikāyāḥ samāsena yeṣāṃ bhājanaṃ prajñāyate |

釋(217c1)曰。三十三天上各有宮殿。所餘諸天依其中(2)住。何者所餘。謂夜摩兜率多化樂他化自在(3)梵衆等。如前所説。合有十六處。如此若略(4)説。合二十二部諸天所。此等皆有別器世(5)界。

(27)論曰。此前所説三十三天上有色諸天。住依(28)空宮殿。云何名上有色諸天。謂夜摩天。覩(29)史多天。樂變化天。他化自在天。及前所説梵(60b1)衆天等有十六處。并前合有二十二天。皆(2)依外器。如是所説諸天衆中。

. . .

kāmabhujas tu ṣaṭ |

偈曰。六受欲。

頌曰(3)六受欲交抱　執手笑視婬

.

teṣāṃ tu ṣaṭ kāmāvacarā devanikāyāḥ kāmān paribhuñjate na śeṣāḥ | tadyathā caturmahārājakāyikā yāvat paranirmitavaśavartinaḥ | te punaḥ

釋曰。於二十二中有六欲(6)界天。能受用塵欲非餘。謂四大王天。乃至他(7)化自在天。此六天。

(4)論曰。唯六欲天受妙欲境。

. . .

dvandvāliṅganapāṇyāptihasitekṣitamaithunāḥ || 3.69 ||

偈曰。身交抱捉手。笑相(8)視爲婬。

See the full verse quoted previously

.

dvandvena maithunaṃ bhūmisambaddhavāsinām | cāturmahārājakāyikānāṃ trāyastriṅkśānāṃ yathā manuṣyāṇām | teṣāṃ tu vāyunirmokṣāt dāhavigamaḥ śukrābhāvāt | āliṅganena maithunaṃ yāmānām āliṅganamātreṇa dāhavigamāt | pāṇisaṃprāptyā tuṣitānāṃ hasitena nirmāṇaratīnāṃ prekṣitena paranirmitavaśavartinām | svavartināṃ sarveṣāṃ dvandvasamāpattyā | kālaparimānaṃ tu prajñaptāvuktam iti vaibhāṣikāḥ | yāvad yāvadviṣayāṇāṃ tīvrataratā tāvat tāvad rāgo ’pi tīvrataraḥ | yasya devasya devyā vā utsaṅge devakumāro devakanyā vā jāyate sa tayoḥ putro bhavati sā ca duhitā | kiyatpramāṇo jāyate |

釋曰。依地住相應故。皆二身交爲(9)婬。謂四大王天及三十三天。與人道不異。是(10)諸天由風出故心熱即息。以無不淨故。夜摩(11)天以相抱爲婬。心熱即息。兜率陀天以捉手(12)爲婬化樂天以共笑爲婬。他化自在天以相(13)視爲婬。一切欲天同以二身交爲婬。後相抱(14)等四。從譬時量得名。分別世經説如此。向上(15)諸天。如欲塵次第轉勝妙。欲樂亦爾。向上轉(16)重。於男天膝上及女天膝上。若有童男童女(17)天生。此童男童女即是二天之子。初生身量(18)云何。

於中初二依地(5)居天。形交成婬與人無別。然風氣泄熱惱(6)便除。非如人間有餘不淨。夜摩天衆纔抱(7)成婬。覩史多天但由執手。樂變化天唯相(8)向笑。他化自在相視成婬。毘婆沙師作如(9)是釋六天皆以形交成婬。世施設中説相(10)抱等。但爲顯彼時量差別。以上諸天欲境轉(11)妙貪心轉捷故使之然。隨彼諸天男女膝上。(12)有童男童女欻爾化生。即説爲彼天所生男(13)女。初生天衆身量云何。

. . . . . . . . . .

pañcavarṣopamo yāvat daśavarṣopamaḥ śiśuḥ |
saṃbhavatyeṣu

偈曰。譬五年乃至。譬十年初生。生中。

頌曰(14)初如五至十　色圓滿有衣

.

yathāsaṃkhyaṃ ṣaṭsu devanikāyeṣu | te tu kṣipramevābhivardhante |

(19)釋曰。次第於六欲天處。第一天新生天子。(20)如人中五歳童子。乃至第六天新生天子。如(21)人中十歳童子。此新生天子速得身量圓滿(22)成就。

(15)論曰。且六欲諸天初生如次如五六七八九(16)十歳人。生已身形速得成滿。

.

saṃpūrṇāḥ savastrāś caiva rūpiṇaḥ || 3.70 ||

偈曰。皆具根。有衣色界爾。

See the full verse quoted previously

.

rūpāvacarā devāḥ saṃpūrṇakāyāḥ vastreṇa saṃvītā upapadyante | sarve devā āryabhāṣābhāṣiṇaḥ | tadatra kāmadhātau veditavyāḥ

釋曰。色(23)界諸天具足身量。衣裳被服自然著體。以慚(24)羞重故。一切天同中國語。説婆羅門言。於欲(25)界中此義應知。

色界天衆於初(17)生時身量周圓具妙衣服。一切天衆皆作聖(18)言。謂彼言詞同中印度。欲樂生別云何應(19)知。

. . .

kāmopapattayas tisraḥ kāmadevāḥ samānuṣāḥ |

偈曰。於欲生有三。欲界天及(26)人。

頌曰(20)欲生三人天　樂生三九處

.

kathaṃ kṛtvā | santi sattvāḥ pratyupasthitakāmāḥ pratyupasthiteṣu kāmeṣv aiśvaryaṃ vaśe vartayanti | tadyathā manuṣyās tadekatyāś ca devāḥ | te punaś catvāro devanikāyāḥ | santi sattvā nirmitakāmā nirmāya kāmānaiśvarya vaśe vartayanti | tadyathā devā nirmāṇaratayaḥ | santi sattvāḥ paranirmitakāmāḥ paranirmiteṣu kāmeṣv aiśvarya vaśe varttayanti | tadyathā devāḥ paranirmitavaśavarttinaḥ | tā etā yathot pannaparibhogitvāt yathecchātmanirmitaparibhogitvādyathecchātmapara nirmitaparibhogitvāc ca tisraḥ kāmopapattaya ityucyante | rūpadhātau tu

釋曰。云何三有諸衆生。自然至得欲塵。(27)於自然得欲塵中。作増上自在。如諸人及諸(28)餘天。諸餘天者。謂前四部天。有諸衆生化(29)作欲塵。於化作塵中作増上自在。謂化樂天。 (218a1)有諸衆生他化作欲塵。於他化作欲塵中作(2)増上自在。謂他化自在天。此生由能受用。(3)如自然生塵故。由能受用如意自所化作塵(4)故。由能受用如他化作塵故。約此欲塵故。欲(5)界生有三。於色界中。

(21)論曰。欲生三者。有諸有情樂受現前諸妙欲(22)境。彼於如是現欲境中自在而轉。謂全人(23)趣及下四天。有諸有情樂受自化諸妙欲境。(24)彼於自化妙欲境中自在而轉。謂唯第五樂(25)變化天。有諸有情樂受他化諸妙欲境。彼(26)於他化妙欲境中自在而轉。謂第六他化自(27)在天。依受如生現前欲境故。依受如樂(28)自化欲境故。依受如樂他化欲境故。於欲(29)界中分別欲生差別三種。

. . . . . . . . .

sukhopapattayastriso navatridhyānabhūmayaḥ || 3.71 ||

偈曰。樂生亦有三。於(6)三定九地。

See the full verse quoted previously

.

triṣu dhyāneṣu yā nava bhūmayaḥ tāstisraḥ sukhopapattayaḥ | te hi devā vivekajena samādhijena ca prītisukhena ca niṣprītikena ca sukhena sukhaṃ viharanto dīrghamadhvānaṃ tiṣṭhanti | ata etā nirduḥkhadīrghasukhatvāt sukhā upapattayaḥ sukhopapattayaḥ | dhyānāntarotpattau tu prītisukhābhāvātsukhopapattitvaṃ vicāryam |

釋曰。於三定中有九地。是名三(7)種樂生。何以故。是諸天由離生樂。由定生樂。(8)由離喜生樂。長時安樂住。無苦長時樂故。故(9)名樂生。於初定中間生無喜樂故。是樂生應(10)思。

樂生三者。三靜慮(60c1)中於九處生受三種樂。謂彼安住離生喜(2)樂定生喜樂離喜樂故。長時安住。長時離(3)苦。長時受樂。故名樂生。生靜慮中間都無(4)喜樂應思。何故亦號樂生天。

. . . .

yāny etāni devānāṃ dvāviṃśatisthānānyuktāni teṣām adharād uttaraṃ kiyadviprakṛṣṭam | naitat sarvaṃ yojanaparisaṃkhyayā sukaraṃ parisaṃkhyātum | api tu

是諸天二十二處。如前所説。從下向上相(11)去幾許。是一切處不可皆以由旬數量其遠(12)近雖然。

所説諸天二(5)十二處上下相去其量云何。

. .

sthānāt sthānādadho yāvat tāvad ūrdhvaṃ tatastataḥ |

偈曰。如此至彼量。向上例皆爾。

頌曰(6)如彼去下量　去上數亦然

.

jambūdvīpāt prabhṛti yaduttaraṃ sthānaṃ tasmād yāvad adho jambūdvīpas tāvat punas tasmādūrdhvaṃ sthānāntaram | tadyathā caturthī pariṣaṇḍā caturṇāṃ mahārājānāṃ mūlasthānamitaś catvāriṃśadyojanasahasrāṇi | tasmād yāvad adhojambūdvīpas tāvad ūrdhvaṃ tridaśānāṃ sthānam tasmād api yāvad adho jambūdvīpas tāvad ūrdhvaṃ yāmānāṃ sthānam | tato ’pi yāvad adho jambūdvīpas tāvad ūrdhvaṃ tuṣitānāṃ sthānam iti | evaṃ vistareṇa sarvamanukramya sudarśanebhyo yāvad adho jambūdvīpas tāvad ūrdhvaṃmakaniṣṭhānāṃ sthānam | tasmād ūrdhvaṃ na punaḥ sthānamasti | ata eva jyeṣṭhabhūtvādakaniṣṭhā ucyante | aghaniṣṭhā ity apare | aghaṃ kila cittasthaṃ rūpaṃ tanmātraniṣṭheti |

釋(13)曰。從剡浮洲等向上處。從此處向剡浮洲等。(14)如相去量。從此處向上相去量亦爾。如第四(15)層。四大天王所住處四萬由旬。從此如向剡(16)浮洲相去量。從此向三十三天亦爾。從三十(17)三天向剡浮洲相去量。從此向夜摩天亦爾。 (18)從夜摩天向剡浮洲相去量。從此向兜率多(19)天亦爾。如此一切廣例皆爾。乃至從善見向(20)剡浮洲相去量。從此向阿迦尼師吒亦爾。從(21)阿迦尼師吒向上無復餘處。由此義故。此處(22)勝於餘處無處勝於此處。故名阿迦尼師吒。(23)有餘師説。此處名阿伽尼師吒。色聚集住名(24)阿伽。此處究竟名尼師吒。復有餘師説。此處(25)名阿迦尼師吒。謂所行究竟。

(7)論曰。一一中間踰繕那量。非易可數。但可(8)總擧彼去下量。去上例然。隨從何天去下(9)海量。彼上所至與去下同。謂妙高山從第(10)四層級。去下大海四萬踰繕那。是四大王本(11)所住處。從彼上去三十三天亦如彼天去(12)下海量。如三十三天去下大海上去夜摩(13)天其量亦爾。如是乃至如善見天去下大(14)海踰繕那量從彼上去色究竟天亦與彼(15)天去下海等。從此向上無復所居。此處最(16)高名色究竟。有餘師説。彼名礙究竟天。彼(17)謂。礙名目積集色。至彼礙盡得究竟名。

. . . . . . . .

kiṃ punar adharasthānopapannā urdhvāni vimānāni gatvā paśyanti

生下處衆生。(26)爲得往上地見上地宮殿不。

於(18)下處生昇見上不。

.

nordhvaṃ darśanam asty eṣām anyatrarddhiparāśrayāt || 3.72 ||

偈曰。下天無能(27)昇。離通慧依他。

頌曰(19)離通力依他　下無昇見上

.

釋曰。三十三天或由通慧(28)得往。夜摩天或由依他故得往。謂有通慧人(29)所引接。或由上天所引接。所餘諸天亦爾。若(218b1)諸天生在上地來下界。下地得見上天。若往(2)上地則無所見。以非其境界故。如不能覺上(3)地觸。於見色亦爾。是故彼不由自身來。雖然(4)由作下地化身故來下地故。下地隨意得見。(5)上地隨意得見下地。餘部説如此

(20)論曰。三十三天由自通力能從本處昇夜(21)摩天。或復依他。謂得通者及上天衆接往夜(22)摩。所餘諸天昇上例爾。若來若至下見上(23)天。然下眼不能覩上界上地。非其境界故。 (24)如不覺彼觸。是故從上地來下地時非(25)自身來。要作下地化。有餘部説。彼下地天隨(26)樂亦能見上地色。如生此界下見上天。

. . . . . . .

(6)阿毘達磨倶舍釋論卷第八(7)(8)(9)(10)阿毘達磨倶舍釋論卷第九(11)　　＊婆藪盤豆造(12)　陳＊天竺三藏眞諦譯　(13)　　＊中分別世間＊品之四(14)復次夜摩等天宮其量云何。上四天如須彌(15)婁山量。餘部説如此。復有餘師説。向上倍倍(16)廣。復有餘師説。初定地量。同一四洲世界。 (17)第二定地量。同小千世界。第三定地量。同二(18)千世界。第四定地量。同三千世界。復有餘師(19)説。初定等三地量同一千等世界。第四定無(20)復量。

(27)夜摩等天宮依處量有幾。有餘師説。此上四(28)天依處量同妙高山頂。有餘師説。上倍倍増。(29)有餘師言。初靜慮地宮殿依處等一四洲。第(61a1)二靜慮等小千界。第三靜慮等中千界。第四(2)靜慮等大千界。有餘師言。下三靜慮如次量(3)等小中大千。第四靜慮量無邊際。

. . . . . . . .

atha ko ’yaṃ sāhasraścūḍiko lokadhātuḥ ko dvisāhasrastrisāhasro vā |

復次何義名小千世界二千世界三千(21)世界。

齊何量(4)説小中大千。

.

caturdvīpakacandrārkamerukāmadivaukasām |
brahmalokasahasraṃ ca sāhasraścūḍiko mataḥ || 3.73 ||

偈曰。四洲及月日。須彌婁欲界。梵處(22)各一千。名小千世界。

頌曰(5)四大洲日月　蘇迷盧欲天
(6)梵世各一千　名一小千界
(7)此小千千倍　説名一中千
(8)此千倍大千　皆同一成壞

.

sahasrañjaṃbūdvīpānāṃ pūrvavidehānām aparagodānīyānām uttarakuruṇāṃ sahasraṃ sūryāṇāṃ candrāṇāṃ sumerūṇāṃ sahasraṃ cāturmahārājakāyikānāṃ devānāṃ yāvat paranirmitavaśavartināṃ sahasraṃ brahmalokānām ayam ucyate sāhasraścūḍiko lokadhātuḥ |

釋曰。一千剡浮洲。乃(23)至一千北鳩婁。一千月日。一千須彌婁山。一(24)千四大王天。乃至一千他化自在天。一千梵(25)處。説此名小千世界。

(9)論曰。千四大洲乃至梵世。如是總説爲一小(10)千。

.

tatsahasraṃ dvisāhasro lokadhātus tu madhyamaḥ |

偈曰。千倍此小千。名(26)二千中世界。

See the full verse quoted previously

.

teṣāṃ cūḍikānāṃ lokadhātūnāṃ sahasraṃ dvisāhasro madhyamo lokadhātuḥ |

釋曰。更千倍小千世界。名二千(27)中世界。

千倍小千名一中千界。

.

tatsahasraṃ trisāhasraḥ

偈曰。千倍三大千。

See the full verse quoted previously

.

teṣāṃ dvisāhasrāṇāṃ lokadhātūnāṃ sahasraṃ trisāhasramahāsāhasro lokadhātuḥ | eṣa hi kṛtsnaḥ

釋曰。更千倍二(28)千中世界。名三千大千世界。如此一切。

千中千界總名一(11)大千。

. .

samasaṃvartasaṃbhavaḥ || 3.74 ||

偈(29)曰。共同一壞成。

See the full verse quoted previously

.

samaṃ saṃvartate samaṃ vivartate | saṃbhavo hi vivartaḥ ityuttaratra vyākhyāsyate |

釋曰。如此等世界同有小大(218c1)三災。此大千世界同壞同成。此義後當廣説。

如是大千同成同壞。同成壞相後當廣(12)辯。

.

kiṃ khalu yathā bhājanānāṃ pramāṇabheda evaṃ tadvāsinām api sattvānāṃ pramāṇabhedo ’sti | astīty āha | tatra tāvat

(2)如器世界量不同。於中住衆生身量亦有差(3)別。不有。此中

如外器量別。身量亦別耶。亦別。云何。

. .

jāmbūdvīpāḥ pramāṇena catuḥsārdhatrihastakāḥ |

偈曰。剡浮洲人量。四肘三肘(4)半。

頌(13)曰(14)贍部洲人量　三肘半四肘
(15)東西北洲人　倍倍増如次
(16)欲天倶盧舍　四分一一増
(17)色天踰繕那　初四増半半
(18)此上増倍倍　唯無雲減三

.

jambūdvīpakā manuṣyāḥ pramāṇārdhacaturhastakāḥ kecittu caturhastakāḥ

釋曰。剡浮洲人從多身長三肘半。或有人(5)長四肘。

(19)論曰。贍部洲人身多長三肘半。於中少分有(20)長四肘。

.

dviguṇottaravṛddhyā tu pūrvagodottarāhvayāḥ || 3.75 ||

偈曰。後後倍倍増。東西北洲人。

See the full verse quoted previously

.

pūrvavidehakā godānīkā uttarakauravāś ca manuṣyā aṣṭaṣoḍaśadvātriṃśaddhastakā yathākramam |

釋(6)曰。東毘提訶人身長八肘。西瞿陀尼人身長(7)十六肘。北鳩婁人身長三十二肘。

東勝身人身長八肘。西牛貨人長十(21)六肘。北倶盧人三十二肘。

.

pādavṛddhyā tanuryāvat sārdhakrośo divaukasām |
kāmināṃ

若天云何。(8)偈曰。身量四分増。乃至倶舍半欲界。

See the full verse quoted previously

.

pādaḥ krośasya caturtho bhagaḥ | tanmātraṃ śarīraṃ cāturmahārājakāyikānāṃ dvau pādau trāyastriṃśānāṃ trayo yāmānāṃ catvārastuṣitānāṃ pañca nirmāṇaratīnāṃ adhyardhaḥ krośaḥ paranirmitavaśavartinām |

See the next record 釋曰。(9)四大王天身長一倶盧舍四分之一。三十三(10)天身長四分之二。夜摩天身長四分之三。兜(11)帥多天身長四分。化樂天身長五分。他化自(12)在天身長一倶盧舍半。

See the next record 欲界六天最下身(22)量一倶盧舍四分之一。如是後後一一分増。(23)至第六天身一倶盧舍半。

. .

rupiṇāṃ tvādau yojanārdhaṃ

偈曰色界。初半由旬(13)次第。

See the full verse quoted previously

.

rūpiṇāṃ devānāṃ prathame sthāne brahmakāyikānām ardhayojanamātraṃ śarīram |

釋曰。色界諸天於初處梵衆天身長半(14)由旬。

色天身量初梵衆(24)天半踰繕那。

.

tataḥ param || 3.76 ||
ardhārdhavṛddhiḥ

從此次第。偈曰。半半増。

See the full verse quoted previously

.

triṣu sthānesu brahmapurohitānāṃ yojanaṃ mahābrahmaṇo ’dhyardhaṃ parīttābhānāṃ dve yojane |

釋曰。於三處(15)半半増。梵先行天身長一由旬。大梵天身長(16)一由旬半。少光天身長二由旬。

梵輔全一。大梵一半。少光二全。

.

urdhvaṃ tu parīttābhebhya āśrayaḥ |
dviguṇadviguṇā hitvā ’nabhrakebhya ’striyojanam || 3.77 ||

偈曰。向上從(17)少光。上身倍倍増。唯除無雲三由旬。

See the full verse quoted previously

.

apramāṇābhānāṃ catvāri yojanāni | ābhāsvarāṇām aṣṭau | evaṃ dviguṇavṛddhyā yāvacchubhakṛtsnānāṃ catuḥṣaṣṭiḥ | anabhrakāṇāṃ tato yojanatrayeṇa hīnaṃ dviguṇaṃ pañcaviṃśatiyojana śatam | tasmāt pareṇa punaḥ puṇyaprasavānāṃ dviguṇaṃ dviguṇaṃ yāvad akaniṣṭhānāṃ ṣoḍaśayojanasahasrāṇi śarīram |

釋曰。(18)無量光天身長四由旬。遍光天身長八由旬。 (19)如此倍増由旬。乃至遍淨天身長六十四由(20)旬。無雲天倍増減三由旬。身長一百二十五(21)由旬。從此後福生等天更倍増。乃至阿迦尼(22)師吒天身長十六千由旬。

(25)此上餘天皆増倍倍。唯無雲減三踰繕那。謂(26)無量光天倍増二至四。 See the previous record See the previous record 乃至色究竟増滿萬(27)六千。

. . . .

evaṃ pramāṇabhinnānāṃ kimāyuṣo ’pyasti bhedaḥ | astīty āha |

身量向後有如此(23)差別。壽量亦有差別不有。

身量既殊。壽量別不。亦別。云何。

.

sahasramāyuḥ kuruṣu

偈曰。北鳩婁千(24)年。於二離半半。

頌曰(28)北洲定千年　西東半半減
(29)此洲壽不定　後十初叵量
(61b1)人間五十年　下天一晝夜
(2)乘斯壽五百　上五倍倍増
(3)色無晝夜殊　劫數等身量
(4)無色初二萬　後後二二増
(5)少光上下天　大全半爲劫

.

varṣāṇām |

釋曰。北鳩婁人定壽千年。

(6)論曰。北倶盧人定壽千歳。

.

dvayor ardhārdhavarjitam |

See the previous verse

See the full verse quoted previously

.

dvayordvipayorardhārdhaṃ varjayitvā pañca varṣaśatāni godānīyānām | ardhatṛtīye varṣaśate pūrvavidehānām |

(25)於西東二洲壽量半半減。西瞿陀尼壽五百(26)年。東毘提訶壽二百五十年。

西牛貨人壽五百(7)歳。東勝身人壽二百五十歳。

. .

ihāniyatam

偈曰。此不定。

See the full verse quoted previously

.

jambūdvīpe nāsty āyuṣo niyamaḥ kadācit bhūyo bhavati kadācid alpīyaḥ |

(27)釋曰。於剡浮洲壽量不定。有時極多有時極(28)少。

南贍部人壽無(8)定限。

.

ante tu daśābdāḥ

多少云何。偈曰。最後十歳。

See the full verse quoted previously

.

abdaḥ saṃvatsaraḥ | ante hīyamānaṃ daśa varṣāṇyāyurbhavati |

釋曰。此壽漸(29)減。最後唯有十歳。

劫減最後極壽十年。

.

ādito ’mitam || 3.78 ||

偈曰。初叵量。

See the full verse quoted previously

.

āditaḥ prāthamakalpikānaṃ manuṣyāṇām aparimāṇamāyurbhavati | sahasrādisaṃkhyayā parimātuṃ na śakyate |

釋曰。劫初(219a1)生衆生。壽命不可量。由千等數不能計量(2)故。

於劫初時人壽無(9)量。百千等數不能計量。

. .

uktaṃ manuṣyāṇāṃ devānāṃ vaktavyam | taccāhorātraṃ vyavasthāpya śakyaṃ vaktum iti sa eva caiṣāṃ vyavasthāpyate |

説人壽已。今當説天壽。若先安立日夜。(3)方得計諸天壽。

已説人間壽量長(10)短。要先建立天上晝夜。方可算計天壽短(11)長。

. .

nṛṇāṃ varṣāṇi pañcāśadahorātro divaukasām |
kāme ’dharāṇāṃ

天日。夜云何偈曰。人中五(4)十年。彼天一。日夜。欲下天。

天上云何建立晝夜。See the aslo full verse quoted previously

.

yāni manuṣyāṇāṃ pañcāśadvarṣāṇi tāni kāmadhā tāvad harāṇāṃ devānāṃ cāturmahārājakāyikānām ekaṃ rātrindivam |

釋曰。人中五十(5)年。於欲界最下天。謂四大王天。是一日一(6)夜。

人五十歳爲六天中(12)最在下天一晝一夜。

.

tenāyuḥ pañcavarṣaśatāni tu || 3.79 ||

偈曰。以此彼壽五百年。

See the full verse quoted previously

.

tena tatastenāhorātreṇa teṣāṃ triṃśadrātrakeṇa māsena dvādaśamāsakena saṃvatsareṇa divyāni pañcavarṣaśatānyāyuḥ pramāṇam |

釋曰。以此三十(7)日夜立爲一月。以十二月立爲一年。以此五(8)百年爲彼天壽量。

乘斯晝夜三十爲月(13)十二月爲歳。彼壽五百年。

.

dviguṇottaramūrdhvānām ubhayaṃ

偈曰。向上後倍増。

See the full verse quoted previously

.

ūrdhvānāṃ devānām ubhaya dviguṇottaramahorātraś cāyuś ca | kathaṃ kṛtvā | yanmanuṣyāṇāṃ varṣaśataṃ tattrāyastriṃśānāṃ devānām ekaṃ rātrindivam | tena rātrindivena divyaṃ varṣasahasramāyuḥ | evaṃ yāmādīnāṃ yathākramam | mānuṣyakāṇi dve catvāryaṣṭau ṣoḍaśa varṣaśatānyekaṃ rātrindivam | tena rātrindevena dve catvāryaṣṭau ṣoḍaśa divyāni varṣasahasrāṇyāyuṣaḥ pramāṇam | yugandharādūrvaṃ sūryācandramasorabhāvāt || kathaṃ devānām ahorātravyavasthānamālokakṛtyaṃ vā | puṣpāṇāṃ saṃkocavikāsāt kumudabandhu vat śakunīnāṃ kūjanākūjanāt middhāpagamāgamāc ca ālokakṛtyaṃ svayaṃprabhatvāt | uktam āyuḥ kāminām |

釋曰。(9)上地諸天倍増爲日夜。以此日夜計彼壽量。(10)彼壽云何。人中一百年。是三十三天一日一(11)夜。以此日夜一千年。爲彼天壽量。應知夜摩(12)天等次第如此。人中二百四百八百十六百。(13)爲彼一日一夜。以此日夜二千四千八千十(14)六千。天年次第爲上天壽量。從由乾陀羅。向(15)上無日月諸天云何安立日夜。用明光事。云(16)何得成。由花開花合。謂倶牟頭花。波頭摩(17)花等。諸鳥有鳴不鳴。睡有來去。以此等事(18)判日夜。用光明事者。身自然光不須外光。 (19)説欲天壽量已。

上五欲天漸倶増(14)倍。謂人百歳爲第二天一晝一夜。乘此晝夜(15)成月及年彼壽千歳。夜摩等四隨次如人。(16)二四八百千六百歳爲一晝夜。乘此晝夜(17)成月及年。如次彼壽二四八千萬六千歳。持(18)雙以上日月並無。彼天云何建立晝夜及光(19)明事依何得成。依花開合建立晝夜。如(20)拘物陀鉢特摩等。又依諸鳥鳴靜差別。或(21)依天衆寤寐不同。依自身光明成外光明(22)事。已説欲界天壽短長。

. . . . . . . . . .

rūpiṇāṃ punaḥ |
nāsty ahorātramāyustu kalpaiḥ svāśrayasaṃmitaiḥ || 3.80 ||

偈曰。色界無日月。由劫判(20)彼壽。劫數如身量。

色界天中無晝夜(23)別。但以劫數知壽短長。彼劫壽短長與身(24)量數等。See the aslo full verse quoted previously

.

yeṣāṃ rūpiṇāmardhayojanamāśrayaḥ teṣām ardhakalpam āyuḥ | yeṣāṃ yojanaṃ teṣāṃ kalpam | evaṃ yasya yāvad yojanamāśrayastasya tāvat kalpamāyuryavadakaniṣṭhānāṃ ṣoḍaśakalpasahasrāṇyāyuḥ pramāṇam |

釋曰。於色界中若有諸(21)天。身量半由旬。壽量則半劫。若身量一由(22)旬。壽量則一劫。如此彼身隨由旬數。彼壽(23)量劫數皆隨身量。乃至阿迦尼師吒天。以(24)十六千大劫爲壽量。

謂若身量半踰繕那。壽量半劫。若彼(25)身量一踰繕那。壽量一劫。乃至身量長萬六(26)千。壽量亦同萬六千劫。已説色界天壽短長。

. .

ārūpye viṃśatiḥ kalpasahasrāṇy adhikādhikam |

偈曰。無色二十千。劫(25)後二二増。

See the full verse quoted previously

.

ākāśānantyāyatane viṃśatikalpasahasrāṇy āyuṣaḥ pramāṇam | vijñānānantyāyatane tasmād adhikaṃ viṃśatiḥ sahasrāṇi | ākiñcanyāyatane tasmād adhikaṃ viṃśatiḥ | bhavāgre tasmād adhikaṃ viṃśatiḥ | evaṃ teṣāṃ yathākramaṃ viṃśatiś catvāriṃśat ṣaṣṭir aśītiḥ kalpasahasrāṇy āyuḥpramāṇam |

釋曰。於空無邊入。壽量二十千。 (26)劫識無邊入。更増二十千劫。無所有入。更(27)増二十千劫。有頂更増二十千劫。此壽量(28)二十四十六十八十千劫。

NO Chinese (27)無色四天從下如次壽量二四六八萬劫。

. . . . .

katamo ’tra kalpo veditavyaḥ kimantarakalpo ’tha saṃvartakalpo ’tha vivarttakalpo ’tha mahākalpaḥ |

此中應知。云何(29)爲劫。爲是別劫。爲是壞劫。爲是成劫。爲是(219b1)大劫。

上(28)所説劫其量云何。爲壞爲成。爲中爲大。

.

mahākalpaḥ parīttābhāt prabhṛty ardham adhas tataḥ || 3.81 ||

偈曰。從少光大劫。從此下半劫。

See the full verse quoted previously

.

parīttābhādeva nikāyāt prabhṛti mahākalpenāyuḥ veditavyam | tasmād adho mahākalpasyārdha kalpīkṛtya mahābrahmādīnām āyur vyavasthāpitam | kathaṃ kṛtvā | yac ca loko viṃśatimantarakalpān vivartate yac ca loko viṃśatim antarakalpān vivarta āste yac ca viṃśatim antarakalpān saṃvartate ime ṣaṣṭir antarakalpā mahābrahmaṇo ’dhyardhaḥ kalpaḥ uktaḥ | evaṃ ca kṛtvā mahākalpasyārdhaṃ catvāriṃśadantarakalpān kalpīkṛtya teṣām āyuḥ pramāṇamuktam | uktaṃ sugatāvāyuḥ pramāṇam |

釋曰。(2)從少光梵處。應知壽量約大劫。從此下半大(3)劫説名劫。以分別大梵等壽量。云何如此。是(4)時世間二十別劫成。二十別劫成已住。二十(5)別劫散集。是六十別劫。於大梵處説名一劫(6)半。分別如此。已是半劫。謂四十別劫。立爲(7)一劫。説彼壽量。説善道壽量已。

少(29)光以上大全爲劫。自下諸天大半爲劫。即(61c1)由此故説。大梵王過梵輔天壽一劫半。謂(2)以成住壞各二十中劫六十中劫爲一劫半。 (3)故以大半四十中劫。爲下三天所壽劫量。 (4)已説善趣壽量短長。

. . . . . .

durgatāvidānīṃ vaktavyam | tatra tāvat

惡道壽量今(8)當説。

惡趣云何。

.

kāmadevāyuṣā tulyā ahorātrā yathākramam |
saṃjīvādiṣu ṣaṭsu

偈曰。與欲界天壽。日夜次第等。於更(9)活等六。壽量如欲天。

頌曰(5)等活等上六　如次以欲天
(6)壽爲一晝夜　壽量亦同彼
(7)極熱半中劫　無間中劫全
(8)傍生極一中　鬼月日五百
(9)頞部陀壽量　如一婆訶麻
(10)百年除一盡　後後倍二十

.

yāvat ṣaṇṇāṃ kāmāvacarāṇāṃ devanikāyānām āyur uktaṃ tena tulyā ahorātrāḥ ṣaṭṣu narakeṣu yathākramaṃ veditavyāḥ | saṃjīve kālasūtre saṃghāte raurave mahāraurave tāpane ca |

釋曰。如所説六欲天壽(10)量。於六地獄日夜。應知次第皆等。六者謂更(11)活黒繩聚磕叫喚大叫喚燒然。

(11)論曰。四大王等六欲天壽。如其次第爲等(12)活等六㮈落迦一晝一夜。

. .

āyus tais teṣāṃ kāmadevavat || 3.82 ||

See the full verse quoted previously

.

tairidānīṃ svairahorātraisteṣāṃ yathā ṣaṇṇāṃ kāmāvacarāṇāṃ devānām āyus tathaiva yathākramaṃ veditavyam | kathaṃ kṛtvā | yad dhi cāturmahārājakāyikānām āyuḥ pramāṇaṃ tatsaṃjīvane mahānarake ekaṃ rātrindivaṃ | tena yāvat dvādaśamāsakena saṃvatsareṇa tatratyāni pañcavarṣaśatānyāyuḥ | yattrāyastriṃśānām āyuḥ pramāṇaṃ tat kālasūtre mahānarake ekaṃ rātrindivam | tena rātrindivena tasminvarṣasahasrāṇyāyuḥpramāṇaṃ | evam anyeṣv api yathāyogaṃ yojyaṃ yāvat paranirmitavaśavartināmāyuḥpramāṇaṃ tattulyenāhorātreṇa tāpane ṣoḍaśa varṣasahasrāṇyāyuḥpramāṇam |

於彼由旬日(12)夜等。六欲天壽量。應知於彼壽量。亦等六(13)天壽量。云何如此所説。四天王壽量。於更活(14)地獄是一日一夜。以此日夜立月立年。以此(15)五百年爲其壽量。三十三天壽量。於黒繩地(16)獄是一日一夜。以此日夜於中壽量足一千(17)年。如此於餘處次第應知。乃至他化自在天(18)壽量。於燒然地獄是一日一夜。以此日夜於(19)中壽量足十六千年。

壽量如次亦同(13)彼天。謂四大王壽量五百於等活地獄爲(14)一晝一夜。乘此晝夜成月及年以如是年(15)彼壽五百。 NO Chinese 乃至他化壽萬六千於炎熱地獄(16)爲一晝一夜。乘此晝夜成月及年彼壽如(17)斯萬六千歳。

. . . . . . .

ardhaṃ pratāpane

偈曰。於大燒半劫。阿毘(20)指別劫。

See the full verse quoted previously

.

pratāpane mahānarake ’ntarakalpasyārdhamāyuḥ pramāṇam |

釋曰。於大燒燃地獄。壽量半別劫。

極熱地獄壽半中劫。

.

avīcāvantaḥkalpaṃ

See the previous verse

See the full verse quoted previously

.

tiraścāṃ tu niyamo nāsti |

(21)於無間地獄。壽量足一別劫。

無間地獄(18)壽一中劫。

.

paraṃ punaḥ |
kalpaṃ tiraścāṃ

於畜生壽量無(22)定。偈曰。畜生極別劫。

傍生壽量多無定限。See the also full verse quoted previously

.

paramāyustiraścāmantarakalpaṃ tat punar nāgānāṃ nandopanandāśvatalīprabhṛtīnām | uktaṃ hi bhagavatā “aṣṭāvime bhikṣavo nāgā mahānāgāḥ kalpasthā dharaṇidharā” iti vistaraḥ |

釋曰。若畜生中最極(23)長壽。但一別劫。謂諸龍難陀優波難陀阿輸(24)多利等。何以故。佛世尊説。比丘有八部龍(25)名大龍。皆一劫住持於地輪。廣説如經。

若壽極長亦(19)一中劫。謂難陀等諸大龍王。故世尊言。大龍(20)有八。皆住一劫能持大地。

. .

pretānāṃ māsāhnā śatapañcakam || 3.83 ||

偈(26)曰。鬼日月五百。

See the full verse quoted previously

.

yo manuṣyāṇāṃ māsaḥ sa pretānām ahorātraḥ | tenāhorātreṇa pañca varṣaśatānyāyuḥ | śītanarakeṣvāyuṣaḥ kiṃ pramāṇam |

釋曰。人中一月。於鬼神是(27)一日夜。以此日夜壽量五百年。於寒地獄壽(28)量云何。

鬼以人間一月(21)爲一日。乘此成月歳壽五百年。寒那落迦(22)云何壽量。

. . .

vāhādvarṣaśatenaikatiloddhārakṣayāyuṣaḥ |
arvudādviṃśatiguṇaprativṛddhyāyuṣaḥ pare || 3.84 ||

偈曰。從婆訶百年。除麻盡爲壽。頞(29)浮陀二十。倍倍後餘壽。

See the full verse quoted previously

.

upamānamātreṇa teṣv āyurākhyātaṃ bhagavatā “tadyathā bhikṣavaḥ iha syād viṃśatikhārīko māgadhakastilavāhaḥ pūrṇastilānāṃ cūḍikāvaddhaḥ | tataḥ kaścid eva varṣaśatasyātyayādekaṃ tilamapanayate kṣiprataraṃ bhikṣavaḥ saviṃśatikhārīko māgadhastilavāho ’nenopakrameṇa parikṣayaṃ paryādānaṃ gacchet | na tv evāham arvudopapannānām āyuṣaḥ paryantaṃ vadāmi | yathā khalu bhikṣavo viṃśatirvudā evam eko nirarvudo vistareṇa yathā khalu bhikṣavo viṃśatiḥ padyā evam eko mahāpadma” iti |

釋曰。約譬喩佛世(219c1)尊説。寒地獄壽量如經言。比丘。譬如此中(2)二十佉梨。是摩伽陀量一。婆訶麻遍滿高出(3)從。此有人一。百年度除一粒麻。比丘。如此(4)二十佉＊梨。一婆訶麻。由此方便。我説速得(5)減盡。我未説於頞浮陀生衆生壽量得盡。比(6)丘。如頞浮陀壽量。更二十倍爲尼刺浮陀壽(7)量。乃至比丘。二十倍波頭摩壽量。爲分陀利(8)柯壽量。

世尊寄喩顯彼壽言。如此人間(23)佉梨二十成摩掲陀國一麻婆訶量。有置(24)巨勝平滿其中。設復有能百年除一。如是(25)巨勝易有盡期。生頞部陀壽量難盡。此二(26)十倍爲第二壽。如是後後二十倍増。是謂(27)八寒地獄壽量。

. . . .

evam eṣām āyuṣmatāṃ sattvānāṃ kim asty aparipūrṇāyuṣāmantarā mṛtyur āhosvin na | sarvatrāsti

如此等壽量。爲有未具足於中間死(9)不。一切處有。

此諸壽量有中夭耶。頌曰 See the next verse

. .

kurubāhyo ’ntarāmṛtyuḥ

偈曰。除鳩婁中夭。

(28)諸處有中夭　除北倶盧洲

.

uttarakuruṣu niyatāyuṣaḥ sattvā avaśyaṃ kṛtsnamāyurjīvanti | anyeṣu nāvaśyam | pudgalānāṃ tu bahūnāṃ nāsty antareṇa kālakriyayā | tuṣitastharsyakajātibaddhasya bodhisattvasya caramabhavikasattvasya jinādiṣṭasya jinabhutasya śraddhādharmānusāriṇo bodhisattvacakravarttimātroś ca tadgarbhayor ity evamādinām |

釋曰。於(10)北鳩婁洲。一切人壽量皆定必具壽量盡方(11)得捨命。於餘處壽命不定。若約別人。於中(12)間多不得死。謂住兜＊帥多天。一生補處菩(13)薩。最後生菩薩。佛所記。佛所使。信行法行。(14)菩薩母。轉輪王母。正懷胎。如此等

(29)論曰。諸處壽量皆有中夭。唯北倶盧定壽千(62a1)歳。此約處説。非別有情。有別有情不中(2)夭故。謂住覩史多天。一生所繋菩薩。及(3)最後有佛記佛使隨信法行菩薩輪王母懷(4)彼二胎時。此等如應皆無中夭

. . .

yojanapramaṇena sthānāni śarīrāṇi cotkāni varṣapramāṇenāyur uktaṃ tayoś ca pramāṇaṃ noktam iti vaktavyaṃ nānā ca sarveṣāṃ avasthānam atas tasyāpi paryanto vaktavyaḥ | teṣāṃ samānākhyānārtham ādiprakrama ārabhyate |

由由旬(15)量説。處所及身量已由年量。説壽命量已。此(16)二齊量未説。如此一切用名分別。此名窮量。(17)亦應顯説。爲説此三。是故初立方便。

(5)説一切有部倶舍論卷第十一(6)(7)(8)(9)阿毘達磨倶舍論卷第十二(10)　　尊者世親造(11)　三藏法師玄奘奉　　詔譯　(12)　　分別世品第三之五(13)如是已約踰繕那等辯器世間身量差別。(14)約年等辯壽量有殊。二量不同未説應説。(15)此二建立無不依名。前二及名未詳極少。 (16)今應先辯三極少量。

. .

paramāṇvakṣarakṣaṇāḥ |
rūpanāmādhvaparyantāḥ

偈曰。隣(18)虚字刹那。色名時最極。

頌曰(17)極微字刹那　色名時極少

.

rūpasyāpacīyamānasya paryantaḥ paramāṇuḥ |

釋曰。若分分析色極(19)於隣虚。故隣虚是色極量。

(18)論曰。分析諸色至一極微。故一極微爲色(19)極少。

.

kālasya paryantaḥ kṣaṇo nāmnaḥ paryanto ’kṣaraṃ tadyathā gauriti | kṣaṇasya punaḥ kiṃ pramāṇam | samagreṣu pratyayeṣu yāvat ā dharmasyātmalābhaḥ gacchanvā dharmo yāvat ā paramāṇoḥ paramāṇvantaraṃ gacchati | balavatpuruṣāddhaṭmātreṇa pañcaṣaṣṭiḥ kṣaṇā atikrāmantīty ābhidhārmikāḥ |

時量亦爾。極於刹(20)那。名量亦爾。極於輕字如伊短音。復次刹(21)那者何量。若因縁已具足。隨時法得一生。是(22)時名刹那。復次是法若行度一隣虚。是時名(23)刹那。復次若有強力丈夫一彈指頃。經六十(24)五刹那。阿毘達磨師説如此。於此中

如是分析諸名及時至一字刹那。爲(20)名時極少。一字名者。如説瞿名。何等名爲(21)一刹那量。衆縁和合法得自體頃。或有動(22)法行度一極微。對法諸師説。如壯士一疾(23)彈指頃六十五刹那。如是名爲一刹那量。(24)已知三極少。前二量云何。今且辯前踰繕那(25)等。

. . . .

paramāṇuraṇustathā || 3.85 ||
lohāpaśaśāvigocchidrarajolikṣās tadudbhavāḥ |
yavastathāṅgulīparva jñeyaṃ saptaguṇottaram || 3.86 ||

偈曰。七(25)隣虚阿羺塵鐵塵水兎羊。牛隙塵蟣虱。麥指(26)節應知。後後七倍増。

頌曰(26)極微微金水　兎羊牛隙塵
(27)蟻虱麥指節　後後増七倍
(28)二十四指肘　四肘爲弓量
(29)五百倶盧舍　此八踰繕那

.

釋曰。以隣虚爲初。應(27)知後後皆七倍増。七隣虚爲一阿羺。七阿羺(28)爲一鐵塵。七鐵塵爲一水塵。七水塵爲一兎(29)塵。七兎塵爲一羊塵。七羊塵爲一牛塵。七牛(220a1)塵爲一隙光中塵。七隙光中塵爲一蟣。七蟣(2)爲一虱。七虱爲一麥。七麥爲指一節。三節爲(3)一指。是世間所解故。偈中不説。若横並指。

(62b1)論曰。極微爲初。指節爲後。應知後後皆七(2)倍増。謂七極微爲一微量。積微至七爲一(3)金塵。積七金塵爲水塵量。水塵積至七爲(4)一兎毛塵。積七兎毛塵爲羊毛塵量。積羊(5)毛塵七爲一牛毛塵。積七牛毛塵爲隙遊(6)塵量。隙塵七爲蟣。七蟣爲一虱。七虱爲穬(7)麥。七麥爲指節。三節爲一指。世所極成。是(8)故於頌中不別分別。二十四指横布爲肘。

. . . . . . . .

caturviṃśatiraṅgulyo hasto hastacatuṣṭayam |
dhanuḥ

(4)偈曰。二十四指量一肘。四肘一弓。五百弓(5)倶盧舍。此名阿練若。釋曰。十二指爲一&MT01701;(6)手。二十四指爲一肘。四肘名一尋。亦名一(7)弓。

See the full verse quoted previously

.

vyāsenetyarthaḥ |

(9)竪積四肘爲弓。謂尋。

.

pañcaśatānyeṣāṃ krośo raṇyaṃ ca tanmatam || 3.87 ||

See the full verse quoted previously

.

manuṣāṃ pañca śatāni krośaḥ | krośamātraṃ ca grāmādi raṇyamiṣṭam |

五百弓爲一倶盧舍。亦名村亦名阿練(8)若。

竪積五百弓爲一倶(10)盧舍。一倶盧舍許是從村至阿練若中間(11)道量。

.

te ’ṣṭau yojanam ity āhuḥ |

偈曰。此八一由旬。釋曰。此八倶盧舍爲(9)一由旬。

説八倶盧舍爲一踰繕那。See the also full verse quoted previously

.

uktaṃ yojanasya pramāṇam | varṣasyedānīmucyate |

説由旬量已。年量今當説。

如是已説(12)踰繕那等。今當辯後年等量別。

.

viṃśaṃ kṣaṇaśataṃ punaḥ |
tatkṣaṇaḥ

偈曰。百二(10)十刹那。怛刹那。

頌曰(13)百二十刹那　爲怛刹那量
(14)臘縛此六十　此三十須臾
(15)此三十晝夜　三十晝夜月
(16)十二月爲年　於中半減夜

.

kṣaṇānāṃ viṃśaṃ śatamekastatkṣaṇaḥ |

釋曰。一百二十刹那。爲一(11)怛刹那。

(17)論曰。刹那百二十爲一怛刹那。

.

te punaḥ ṣaṣṭir lavaḥ |

偈曰。六十説名一羅婆。

See the full verse quoted previously

.

tatkṣaṇāḥ ṣaṣṭirlava ity ucyate |

釋曰。六十(12)怛刹那。説名一羅婆。

六十怛刹那(18)爲一臘縛。

.

triṃśadguṇottarāḥ || 3.88 ||
trayo muhūrttāhorātramāsāḥ

偈曰。後三三十増。是(13)一牟休多。及一日夜月。

See the full verse quoted previously

.

triṃśallavā muhūrttastriśanmuhūrttā ahorātraḥ | kadācittu rātriradhikā bhavati kadācid ūnā kadācitsamā | tridaśāhorātrā māsaḥ |

釋曰。三十羅婆。爲(14)一牟休多。三十牟休多。爲一日夜夜。有時長(15)有時短有時等。三十日夜爲一月。

三十臘縛爲一牟呼栗多。三十牟(19)呼栗多爲一晝夜。此晝夜有時増有時減有(20)時等。三十晝夜爲一月。

. . .

dvādaśamāsakaḥ |
saṃvatsaraḥ sonarātraḥ

偈曰。十二(16)月一年。一年共減夜。

See the full verse quoted previously

.

catvāro māsā hemantānāṃ catvāro grīṣmāṇāṃ catvāro varṣāṇām ity ete dvādaśa māsā saṃvatsaraḥ sārdhamūnarātraiḥ | saṃvatsareṇa hi ṣaḍūnarātrā nipātyante | kathaṃ kṛtvā |

釋曰。寒際有四月。熱(17)際有四月。雨際有四月。如此十二月。立爲一(18)年共減夜。何以故。有六減夜入一年中。云何(19)如此

總十二月爲一年。(21)於一年中分爲三際。謂寒熱雨各有四月。 (22)十二月中六月減夜。以一年内夜總減六。(23)云何如是。故有頌言

. .

“hemantagrīṣmavarṣāṇām adhyardhe māsi nirgate |
śeṣe ’rdhamāse vidvadbhir ūnarātro nipātyate ||”

(20)寒熱雨三際　中月半已度
(21)於餘半月中　智人知減夜

(24)寒熱雨際中　一月半已度
(25)於所餘半月　智者知夜減

.

uktaṃ varṣapramāṇam |

(22)説年量已。

(26)如是已辯刹那至年。

.

kalpasyedānīṃ vaktavyam |

劫量今當説。

劫量不同今次當辯。

.

kalpo bahuvidhaḥ smṛtaḥ || 3.89 ||

偈曰。説劫有多種。

(27)頌曰(28)應知有四劫　謂壞成中大
(29)壞從獄不生　至外器都盡
(62c1)成劫從風起　至地獄初生
(2)中劫從無量　減至壽唯十
(3)次増減十八　後増至八萬
(4)如是成已住　名中二十劫
(5)成壞壞已空　時皆等住劫
(6)八十中大劫　大劫三無數

.

antarakalpo saṃvarttakalpo vivartakalpo mahākalpaśceti | tatra tāvat

(23)釋曰。別劫壞劫成劫大劫。此中

See the full verse quoted previously

.

saṃvarttakalpo narakāsaṃbhavāt bhājanakṣayaḥ |

偈曰。壞劫地(24)獄盡。乃至器世滅。

See the full verse quoted previously

.

narakeṣu hi sattvāsaṃbhavāt prabhṛti yāvat bhājanasaṃkṣayaḥ | dve hi saṃvarttanyau | gatisaṃvartanī dhātusaṃvartanī ca | punar dve saṃvartanyau | sattvasaṃvartanī bhājanasaṃvartanī ca | bhavati sa kālo yannarakeṣu sattvāścyavante nopapadyante | sa ārambhaḥ saṃvartakalpasya | yadayaṃ loko viṃśatyantarakalpān vivṛtto ’sthāt tanniryātaṃ vaktavyam | yadviṃśatimantarakalpān saṃvartiṣyate tat pratipannaṃ vaktavyam | yadā narakeṣvekasattvo nāvaśiṣṭo bhavati iyatā ’yaṃ lokaḥ saṃvṛtto bhavati | yaduta narakasaṃvarttanyā yasya tadānīṃ niyataṃ narakavedanīyaṃ karma ghriyate sa lokadhātvantaranarakeṣu kṣipyate | evaṃ tiryaksaṃvarttanī pretasaṃvarttanī ca vaktavyā | mahāsamudragatāstiryañcaḥ pūrvaṃ saṃvartante | manuṣyasahacariṣṇavastu tair eva sārdhaṃ bhavanti | sa kālo yanmanuṣyeṣv anyatamaḥ sattvaḥ svayamanācāryakaṃ dharmatāprātilambhikaṃ prathamaṃ dhyānaṃ samāpadyate sa tasmāt vyutthāya vācaṃ bhāṣate sukhaṃ vata vivekajaṃ prītisukhaṃ śāntaṃ vata vivekajaṃ prītisukham iti | taṃ ca śabdaṃ śrutvā anye ’pi sattvāḥ samāpadyante | kālaṃ kṛtvā brahmaloka upapadyante | yadā jambūdvīpa ekasattvo ’pi nāvaśiṣṭo bhavati iyatā ’yaṃ lokaḥ saṃvṛtto bhavati yaduta jambūdvīpasaṃvartanyā | evaṃ pūrvavidehagodānīyottarakurusaṃvartanyo vaktavyāḥ | yadā manuṣyeṣvekasattvo ’pi nāvaśiṣṭo bhavati iyatā ’yaṃ lokaḥ saṃvṛtto bhavati yaduta manuṣyagatisaṃvarttanyā | auttarakauravāstu kālaṃ kṛtvā kāmāvacareṣu deveṣūpapadyante | tatra vairāgyābhāvāt | evaṃ cāturmahārājakāyikeṣv api deveṣu prathamaṃ dhyānaṃ samāpadya brahmaloka upapadyante | yadā tatraikasattvo ’pi nāvaśiṣṭo bhavati iyatā ’yaṃ lokaḥ saṃvṛtto bhavati yaduta cāturmahārājakāyikasaṃvartanyā | evaṃ yāvat paranirmitavaśavartisaṃvarttnyo vaktavyāḥ | yadaikasattvo ’pi kāmāvacareṣu deveṣu nāvaśiṣṭo bhavati iyatā ’yaṃ lokaḥ saṃvṛtto bhavati yaduta kāmadhātusaṃvartanyā | brahmaloke ’pyanyatamaḥ sattvo dharmatāprātilambhikaṃ dvitīyaṃ dhyānaṃ samāpadyotthāya vācaṃ bhāṣate sukhaṃ vata samādhijaṃ prītisukhaṃ śāntaṃ vata samādhijaṃ prītisukham iti | taṃ śabdaṃ śrutvā ’nye ’pi sattvāḥ samāpadyante kālaṃ ca kṛtvā ābhāsvareṣu deveṣūpapadyante | yadā brahmaloka ekasattvo ’pi nāvaśiṣṭo bhavati iyatā ’yaṃ lokaḥ saṃvṛtto bhavati yaduta sattvasaṃvartanyā | tataḥ śūnye bhājane ita eva sāmantakāt sattvānāṃ tadākṣepake karmaṇi parikṣīṇe sapta sūryāḥ prādurbhūya krameṇa yāvat pṛthivīṃ sumeruṃ ca niḥśeṣaṃ dahanti | tasmād evaṃ prajvalitādarcirvāyunā kṣiptaṃ śūnyaṃ brāhmaṃ vimānaṃ nirdahat paraiti | tacca tadbhūmikamevārcirveditavyam | na hi visabhāgā apakṣālāḥ kramante | tatsaṃbaddhasaṃbhūtatvāt tasmāt tadity uktam | kāmāvacaro hy agnī rūpāvacaramagniṃ saṃbadhnātīti | evam anyasyām api saṃvartanyāṃ yathāyogaṃ veditavyam iti | narakeṣu sattvānāṃ cyutyanutpādāt prabhṛti yāvat bhājanānāṃ saṃkṣaya eṣa kālaḥ |

釋曰。於諸地獄中。從無(25)復衆生。乃至器世界滅。是名壞劫。何以故。壞(26)有二種。一道壞。二界壞。復有二種壞。一衆(27)生壞。二器世界壞。有如此時。於此時中地(28)獄衆生。但死無復受生。此時是壞劫之初。是(29)時世間二十別劫。成已住。此住劫應知已度。 (220b1)更二十別劫。世間應壞。是壞此時應知次第(2)復至。若是時於地獄中無一衆生爲餘。由此(3)時量世間已壞。由地獄壞故。於此時中。若衆(4)生有定業。必應於地獄受報。未盡業引此衆(5)生。於餘世界地獄受報。畜生壞劫。鬼神壞(6)劫。亦應作如此説。住大海畜生先壞。共人(7)行畜生後壞。復有如此時。於人道中隨有一(8)人。自然無師法爾。所得修入初定。此人從初(9)定出。説如此言。善人從離生喜樂最美妙。善(10)友從離生喜樂微細寂靜。餘人聞此言。復各(11)修學此定。如此等人捨命後皆生梵處。若是(12)時於剡浮洲。無一衆生爲餘。由此時量世間(13)已壞。由剡浮洲壞敗。如此東毘提訶。西瞿(14)陀尼。北鳩婁壞。亦應作如此説。若是時於人(15)道。無一人爲餘。由此時量。世間已壞。由人(16)道壞故。北鳩婁人捨命生欲界天。於自地中(17)無離欲故。如此於四大王天。修習初定已生(18)於梵處。若是時於四大王天。無一天爲餘。由(19)此時量。世間已壞。由四大王天壞故。如此乃(20)至他化自在天壞。亦應作如此説。若是時於(21)欲界天。無一天爲餘。由此時量世間已壞。由(22)欲界壞故。於梵處隨一衆生法爾所得修入(23)第二定。從此定出説如此言。此樂最美妙。(24)謂定生喜樂。此樂最寂諍。謂定生喜樂。餘人(25)聞此言。復各修學此定。如此等天。捨命後(26)皆生遍光天處。若是時於梵處無一衆生爲(27)餘。由此時量世。間已壞由衆生壞故是時器(28)世界皆空。從此時初定道所起。能感器世界(29)業。悉已謝滅。七日次第出。乃至燒大地及(220c1)諸須彌婁山無復餘。從此猛火風吹光焔上(2)燒梵處。如此光焔。應知是初定地同類。何以(3)故。若災非同類則不能壞。由相應發故。故説(4)此火能燒。何以故。是欲界火能接色界火故。 (5)此義於餘災。如理應知亦爾。從地獄中。由衆(6)生死不更生。乃至器世界盡。經如此時説名(7)壞劫。

(7)論曰。言壞劫者。謂從地獄有情不復生至(8)外器都盡。壞有二種。一趣壞。二界壞。復有(9)二種。一有情壞。二外器壞。謂此世間過於二(10)十中劫住已。從此復有等住二十壞劫便(11)至。若時地獄有情命終無復新生。爲壞劫(12)始。 See the previous record See the previous record 乃至地獄無一有情。爾時名爲地獄已壞。 (13)諸有地獄定受業者。業力引置他方獄中。 (14)由此准知傍生鬼趣。然各先壞本處住者。(15)人天雜居者與人天同壞。若時人趣此洲一(16)人無師法然得初靜慮。從靜慮起唱如是(17)言。離生喜樂甚樂甚靜。餘人聞已皆入靜慮。 (18)命終並得生梵世中。乃至此洲有情都盡。是(19)名已壞贍部洲人。東西二洲例此應説。北(20)洲命盡生欲界天。由彼無能入定離欲。乃(21)至人趣無一有情。爾時名爲人趣已壞。 See the previous record See the previous record 若時(22)天趣四大王天隨一法然得初靜慮。乃至並(23)得生梵世中。爾時彼天有情都盡。是名已(24)壞大王衆天。餘五欲天例同此説。乃至欲界(25)無一有情。名欲界中有情已壞。若時梵世隨(26)一有情無師法然得二靜慮。從彼定起唱(27)如是言。定生喜樂甚樂甚靜。餘天聞已皆入(28)彼靜慮。命終並得生極光淨天。乃至梵世中(29)有情都盡。如是名已壞有情世間。唯器世(63a1)間空曠而住。餘十方界一切有情感此三千(2)世界業盡。於此漸有七日輪現。諸海乾竭(3)衆山洞然。洲渚三輪並從焚燎。風吹猛焔(4)燒上天宮。乃至梵宮無遺灰燼。自地火焔(5)燒自地宮。非他地災能壞他地。由相引起(6)故作是言。下火風飄梵燒上地。謂欲界火猛(7)焔上昇爲縁引生色界火焔。餘災亦爾。如(8)應當知。如是始從地獄漸減乃至器盡總(9)名壞劫。

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

vivartakalpaḥ prāgvāyoryāvannarakasaṃbhavaḥ || 3.90 ||

偈曰。成劫先於風。乃至地獄有。

See the full verse quoted previously

.

prathamādvāyoḥ prabhṛti yāvannarakeṣu sattvasambhavaḥ eṣa kālo vivartakalpa ity ucyate | tathā saṃvṛte hi loka ākāśamātrāvaśeṣaścira kālaṃ tiṣṭhati yāvat punar api sattvānāṃ karmādhipatyena bhājanānāṃ pūrvanimittabhūtā ākāśe mandamandā vāyavaḥ syandante | tadā yadayaṃ loko viṃśatimantarakalpān saṃvṛtto ’sthāttanniryātaṃ vaktavyam | yadviṃśatimantarakalpān vivarttiṣyate tadupayātaṃ vaktavyam | tataste vāyavo vardhamānā yathoktaṃ vāyumaṇḍalaṃ jāyate | tataḥ śanairyathoktakramavidhānaṃ sarvaṃ jāyate apmaṇḍalaṃ kāñcanamayī mahāpṛthivī dvīpāḥ sumervādayaś ca | prathamaṃ tu brāhma vimānamutpadyate | tato yāvat yāmīyaṃ tato vāyumaṇḍalādīni | iyatā ’yaṃ loko vivṛtto bhavati yaduta bhājanavivartanyā | athānyataraḥ sattva ābhāsvarebhyaścyutvā śūnye brāhme vimāna utpadyate | anye ’pi sattvāstataścyutvā brahmapurohiteṣūpapadyante | tato brahmakāyikeṣu paranirmitavaśavartiṣu | krameṇa yāvad uttarakurau godānīye pūrvavidehe jambūdvīpe preteṣu tiryakṣu narakeṣūpapadyante | dharmatā hy eṣā yat paścāt saṃvartate tat pūrvaṃ vivarttate | yadā narakeṣvekaḥ sattvo ’pi prādurbhūto bhavati tadā yadayaṃ loko viṃśatimantarakalpān vivartate tanniryātaṃ bhavati | yadviṃśatimantaralpān vivarttaḥ sthāsyati tadupayātaṃ bhavati |

釋曰。(8)從初風起。乃至於地獄有衆生。是名成劫。何(9)以故。世間如此已壞。唯空爲餘。於長時住。(10)乃至後衆生業増上故諸世界器先相初(11)起。謂於空中有微細風。漸漸而動。是時世(12)間二十別劫壞已住。此壞劫應知已度。更二(13)十別劫。世間應成。此成是時應知。次第復(14)至。從是時諸風漸漸増大。乃至成就如前所(15)説風輪。如前所説次第事。一切皆成。謂水輪(16)及大地金輪地輪。乃至諸洲。須彌婁山等。 (17)初成大梵天宮殿。次第乃至成夜摩天宮殿。(18)從此後風輪起。由此時量應知世間已成。由(19)器世界成故。是時隨有衆生。應作大梵王。從(20)遍光天墮於大梵宮殿受生。餘諸衆生從彼(21)次第墮。有生梵先行處。有生梵衆處。有生他(22)化自在處。如此次第。乃至於北鳩婁。西瞿陀(23)尼。東毘提訶。剡浮洲。鬼神道。畜生道。地獄(24)道處受生。此是法爾。謂後世間壞。先世間(25)成。是時若一衆生。於地獄處受生。由此時(26)量。世間二十別劫已成。此成劫應知已度。更(27)二十別劫。世間應住。此住是時應知次第復(28)至。

所言成劫。謂從風起乃至地獄始(10)有情生。謂此世間災所壞已。二十中劫唯有(11)虚空。過此長時次應復有等住二十成劫(12)便至。一切有情業増上力。空中漸有微細風(13)生。是器世間將成前相。 See the previous record See the previous record 風漸増盛成立如(14)前所説風輪水金輪等。然初成立大梵王(15)宮乃至夜摩宮。後起風輪等。是謂成立外(16)器世間。初一有情極光淨歿生大梵處爲(17)大梵王。後諸有情亦從彼歿有生梵輔。有(18)生梵衆。有生他化自在天宮。漸漸下生(19)乃至人趣倶盧牛貨勝身贍部。後生餓鬼(20)傍生地獄。法爾後壞必最初成。若初一有(21)情生無間獄二十中成劫應知已滿。此後(22)復有二十中劫名成已住。次第而起。

. . . . . . . . . . . . . . . .

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

.

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

.

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。

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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

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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。

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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。

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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。

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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

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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。

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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。

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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。

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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。

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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

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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。

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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。

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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

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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。

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tadapakṣālasādhamryāt

偈曰。由等彼内災。

See the full verse quoted previously

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pratheme hi dhyāne vitarkavicārā apakṣālāḥ | te ca manasaḥ paridāhakatvād agnikalpāḥ | dvitīye prītir apakṣālaḥ sā ca prasrabdhiyogenaśrayamṛdūkaraṇādapkalpāḥ | ata evatasmin kṛtsnakāyakrauryāpagamāt duḥkhendriyasya nirodha uktaḥ sūtre | tṛtīye dhyāne āśvāsapraśvāsāḥ | te ca vāyava eva | iti yasyāṃ dhyānasamāpattau yathābhuta ādhyātmiko ’pakṣālastasyām dhyānopapattau tathābhūto bāhya iti | kasmāt pṛthivīsaṃvartanī na bhavati | pṛthivyeva hi bhājanākhyā tasyāṃ tejojalavāyubhir virodho na pṛthhivyeti | atha caturthadhyāne kathaṃ na saṃvartanī |

釋曰。於初定(13)地覺觀爲内災。此覺觀能起心燋熱。與外火(14)同。於第二定喜爲内災。此喜與輕安觸相應。(15)能令依止軟滑。與外水同。於此定中一切身(16)強違觸滅故。説是苦根滅處。於第三定出入(17)二息爲。内災此即。是風於定於三摩跋提。若(18)如實有此内災。於此定等必有如此外災。云(19)何無地災。地名器世。此地與火水風相違。不(20)與地相違。若爾於第四定有何災。

初二三定中内災(29)等彼故。謂初靜慮尋伺爲内災。能燒惱心(67a1)等外火災故。第二靜慮喜受爲内災。與輕(2)安倶潤身如水故。遍身麁重由此皆除故。(3)經説苦根第二靜慮滅。第三靜慮動息爲内(4)災。息亦是風。等外風炎故。若入此靜慮有(5)如是内災。生此靜慮時遭是外災壞。何縁(6)不立地亦爲災。以器世間即是地故。但可(7)火等與地相違。不可説言地還違地。第四(8)靜慮何爲外災。

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na caturthe ’sty aniñjanāt |

偈曰。四無(21)不動故。

See the full verse quoted previously

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caturthaṃ dhyānamādhyātmikāpakṣālarahitatvād āneñja muktaṃ bhagavatā | ato ’tra bāhyo ’pakṣālo na pravartata iti nāsty atra saṃvartanī | śuddhāvāsaprabhāvādity apare | na hi taiḥ śakyamārupyān praveṣṭuṃ nāpy anyatra gantum iti | nityaṃ tarhi caturthadhyānabhājanaṃ prāpnnoti |

釋曰。於第四定離内災故。佛世尊説。(22)彼名不動。是故於中諸災不起。故彼無災餘(23)部説。由淨居天威力故無災。何以故。彼無復(24)能得入無色界及住餘處受生。定於彼般涅(25)槃故。於彼無災。若爾第四定器。應是常住。

彼無外災。離内災故。由此(9)佛説彼名不動。内外三災所不及故。有説。(10)彼地有淨居天故。彼不遭諸災所壞。由彼(11)不可生無色天。亦復不應更往餘處。若爾(12)彼地器應是常。

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na nityaṃ saha sattvena tadvimānodayavyayāt || 3.101 ||

偈(26)曰。無常衆生共。宮殿生滅故。

See the full verse quoted previously

.

釋曰。第四定(27)不共一地相應。云何各各地住。與他不共。譬(28)如衆星。於中若有衆生。生及死墮。宮殿與彼(29)倶生倶滅故。此地非常住。此三災起次第云(225a1)何。若無間。

不爾。與有情倶生倶滅故。 (13)謂彼天處無總地形。但如衆星居處各別。有(14)情於彼生時死時。所住天宮隨起隨滅。是故(15)彼器體亦非常。所説三災云何次第。

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saptāgninā

偈曰。七火一水災。

See the full verse quoted previously

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sapta saṃvartanyas tejasā bhavanti | tataḥ |

釋曰。先七災(2)由火起。後一災方由水起。

要先無(16)間起七火災。其次定應一水災起。

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adbhir ekā

See the previous verse

See the full verse quoted previously

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saptānāṃ tejaḥsaṃvartanīnām anantaram adbhiḥ saṃvartanī bhavati |

如此次第。更七災(3)由火起。隨七火災後各一水災起。

此後無間(17)復七火災。度七火災。還有一水。

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evaṃ gate ’dbhiḥ saptake punaḥ |
tejasā saptakaḥ

偈曰。七水(4)災已度。後復七火災。

See the full verse quoted previously

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etena krameṇāpsaṃvartanīnāṃ gate saptake punaḥ tejaḥsaṃvartanīnāṃ saptako bhavati |

釋曰。由此次第七水災(5)已度。後復七火災更次第起。

如是乃至(18)滿七水災。復七火災。

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paścād vāyusaṃvartanī tataḥ || 3.102 ||

偈曰。然後風災(6)起。

See the full verse quoted previously

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paścād ekāvāyusaṃvartanī bhavati | kiṃ kāraṇam | yathiva hi teṣāṃ sattvānāṃ samāpattiviśeṣādātmabhāvānāṃ sthitiviśeṣastathā bhājanānām apām iti tā etā bhavanti ṣaṭpañcāśattejaḥ saṃvartanyaḥ saptāpsaṃvarttanyaḥ ekā vāyusaṃvarttanī | evaṃ ca prajñaptibhāṣyaṃ sunītaṃ bhavati “catuḥṣaṣṭi kalpāḥ śubhakṛtsnānāṃ devānām āyuḥpramāṇam” iti |

釋曰。從此後一風災起。何因如此。於彼(7)衆生由定勝徳。如自身住差別。所居處亦爾。(8)此住幾時經五十六火災一風災。若作如此(9)義。分別立世論。則被隨順。彼論云。六十四(10)劫是遍淨天壽量

後風災起。如是總有(19)八七火災一七水災一風災起。何縁如是。由(20)彼有情所修定因於上漸勝故。感身壽其(21)量漸長。由是所居亦漸久住。[See the previous record as well] 由此善釋施(22)設足文遍淨天壽六十四劫

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“ye dharmā hetuprabhavā hetum teṣāṃ tathāgato hy avadat |
teṣāṃ ca yo nirodha evaṃvādī mahāśramaṇa” || iti |
abhidharmakośabhāṣye lokanirdeśo nāma
tṛtīyaṃ kośasthānam samāptam iti |

(11)阿毘達磨倶舍釋論卷第九(12)(13)(14)

(23)説一切有部倶舍論卷第十二(24)(25)(26)(27)(28)(29)

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