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Vasubandhu: Abhidharmakośabhāṣya

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
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Vasubandhu: Abhidharmakośabhāṣya
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter I: Dhātunirdeśa
Click to Expand/Collapse OptionChapter II: Indriyanirdeśa
Click to Expand/Collapse OptionChapter III: Lokanirdeśa
Click to Expand/Collapse OptionChapter IV: Karmanirdeśa
Click to Expand/Collapse OptionChapter V: Anuśayanirdeśa
Click to Expand/Collapse OptionChapter VI: Mārgapudgalanirdeśa
Click to Expand/Collapse OptionChapter VII: Jñānanirdeśa
Click to Expand/Collapse OptionChapter VIII: Samāpattinirdeśa
Click to Expand/Collapse OptionChapter IX: Conclusions
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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 | 
 
jāteḥ pareṇa yāvad edanāvasthā jarāmaraṇam |  yānyeveha catvāryaṅgāni nāmarūpaṣaḍāyatanasparśavedanāstānyevānyatra jarāmaraṇamityetāni dvādaśāṅgāni |  sa caiṣa pratītyasamutpādaś caturvidha ucyate |  kṣaṇikaḥ prakarṣikaḥ sāṃbandhikaḥ āvasthikaś ca | kathaṃ kṣaṇikaḥ |  ekasmin khalv api kṣaṇe dvādaśāṅgāni bhavanti |  tadyathā lobhavaśena prāṇinaṃ jīvitād vyaparopayet |  yo mohaḥ sā ’vidyā | yā cetanā te saṃskārāḥ | vastuprativijñaptirvijñānam |  vijñānasahabhuvaś catvāraḥ skandhā nāmarūpam |  nāmarūpe vyavasthāpitāni indriyāṇi ṣaḍāyatanam |  ṣaḍḍāyatanābhinipātaḥ sparśaḥ | sparśānubhavanaṃ vedanā |  yo lobhaḥ sa tṛṣṇā |  tatsaṃprayuktāni paryavasthānāni upādānam |  tatsamutthitaṃ kāyavākkarma bhavaḥ |  teṣāṃ dharmāṇām utsarjanaṃ jātiḥ parīpāko jarā bhaṅgo maraṇam iti |  punar āhuḥ |  kṣaṇikaḥ sāṃbandhikaś ca yathā prakaraṇeṣu “pratītyasamutpādaḥ katamaḥ |  sarve saṃskṛtā dharmā” iti |  āvasthiko dvādaśa pañcaskandhikā avasthā nirantarajanmatrayasaṃbaddhāḥ |  sa eva prākarṣikaḥ | eṣāṃ katamo ’yamabhipreto bhagavataḥ | 
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。 
 
. 
 
saptaivāṅgāni phalabhūtāni | śeṣāṇi pañca hetubhūtāni |  karmakleśasvabhāvabhūtatvāt |  kiṃ punaḥ kāraṇaṃ madhye phalahetū viśālitau |  vastunaḥ pañcadhā bhedāt |  kleśasya dvidhā | anāgate ’dhvani phalaṃ saṃkṣiptaṃ dvidhā bhedāt |  atīte ’dhvani heturekamukhakleśopadeśāditi | 
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。 
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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。 
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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。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                                                                             
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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naiṣa doṣaḥ | idaṃ tāvad yaṃ praṣṭavyaḥ śābdikaḥ |  kima vastho dharmaḥ utpadyate varttamāna utāho ’nāgate iti |  kiṃ cātaḥ | yadi varttamāna utpadyate |  kathaṃ varttamāno yadi notpannaḥ |  utpannasya vā punar utpattāvanavasthāprasaṅgaḥ |  athānāgata utpadyate katham asataḥ kartṛtvaṃ siddhaty akartṛkā vā kriyeti |  ato yadavastha utpadyate tadavastha eva pratyeti |  kim avasthaś cotpadyate | utpādābhimukho ’nāgataḥ |  tadavastha eva pratyayaṃ pratyetīty ucyate |  aniṣpannaṃ cedaṃ yaduta śābdikīyaṃ kartṛkriyāvyavasthānaṃ bhavatītyeṣa karttā bhūtirityeṣā kriyā |  na cātra bhaviturarthāt bhūtimanyāṃ kriyāṃ paśyāmaḥ |  tasmād acchalaṃ vyavahāreṣu | eṣa tu vākyārthaḥ |  asmin satyasya bhāvaḥ asyotpādād idam utpadyata iti yo ’rthaḥ so ’rthaḥ pratītyasamutpāda iti |  āha cātra 
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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athāvidyeti ko ’rthaḥ | yā na vidyā | cakṣurādiṣv api prasaṅgaḥ |  vidyāyā abhāvastarhi |  evaṃ sati na kiñcit syāt |  na caitat yuktam |  tasmāt 
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。   
.  .  .  .  . 
         
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 
. 
 
yathā mitraviparyayeṇa tadvipakṣabhūtaḥ kaścid amitro bhavati na tu yaḥ kaścid anyo mitrānnāpi mitrābhāvaḥ |  ṛtaṃ cocyate satyam |  tadvipakṣabhūtaṃ vākyamanṛtaṃ bhavati |  adharmānarthākāryādayaś ca dharmādipratidvandvabhūtāḥ |  evam avidyā ’pi vidyāyāḥ pratidvandvabhūtadharmāntaram iti draṣṭavyam |  kuta etat | pratyayabhāvenopadeśāt | api ca 
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。 
.  .  .  .  .  . 
           
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 
. 
 
saṃyojanaṃ bandhanamanuśaya ogho yogaścāvidyocyate sūtreṣu |  na cābhāvamātraṃ tathā bhavitum arhati |  na cāpi cakṣurādayaḥ | tasmād dharmāntaramevāvidyā |  yathā tarhi kubhāryā abhāryety ucyate kuputraścāputraḥ |  evam avidyā ’pyastu | 
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 
. 
 
kutsitā hi prajña kliṣṭā | sā ca dṛṣṭisvabhāvā iti nāvidyā yujyate |  yā tarhi na dṛṣṭiḥ sā bhaviṣyati |  sā ’pi bhavituṃ nārhati | kiṃ kāraṇam | 
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。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                             
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。 
. 
 
nāma tv arūpiṇaḥ skandhāḥ 
偈曰。名者無色陰。 
頌曰(27)名無色四蘊 
. 
 
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。 
. 
 
sparśāḥ ṣaṭ 
偈曰。觸六。 
頌曰(6)觸六三和生 
. 
 
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。 
. 
 
saṃnipātajāḥ | 
偈曰。(25)和合生。 
See the full verse quoted previously 
. 
 
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。 
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Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
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