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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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pravartakaṃ dṛṣṭiheyaṃ vijñānam 
偈曰。能生見諦滅意識。 
See the full verse quoted previously 
. 
 
darśanaprahātavyaṃ cittaṃ vijñapteḥ pravartakam |  tatsamutthāpakayorvitarkavicārayornidānabhūtatvāt |  na tvanuvartakam |  bahirmukhacittasya kriyākāle tadabhāvāt |  tatsamutthāpitaṃ ca rūpaṃ darśanaprahātavyaṃ syāt | kiṃ syāt |  abhidharmobādhitaḥ syāt |  vidyā ’vidyābhyāṃ cāvirodhānnāsti rūpaṃ darśanaprahātavyam |  sādhya eṣa pakṣaḥ |  bhūtāny api tarhi darśanaprahātavyāni syuḥ | samānacittotthāpitatvāt |  naivaṃ bhaviṣyati yathā na kuśalākuśalāni bhavanti | athavā punar bhavantu | naivaṃ śakyam |  na hi tāni darśanaprahātavyāni yujyante nāpy aprahātavyāni | kiṃ kāraṇam |  akliṣṭasya dharmasya vidyā ’vidyābhyāmavirodhāt |  ato hetusamutthānamadhikṛtya sūtre paṭhanānnāsti virodhaḥ | 
釋曰。若見諦所(25)應滅心。能爲身口業生因。  何以故。能發起彼(26)覺觀生資糧故。  不能隨起縁。  外門起心事時。(27)此心已無故。  是色若以見諦心爲縁起生。此(28)色亦是見諦滅。斯有何失。  則違阿毘達磨。  彼(29)藏云。與明無明不相違故。無色見諦所滅。  此(229b1)立未成。何以故。  是四大應成見諦滅。同心所(2)起故。  此失不應有。如其非善非惡。若成如此(3)復云何。此亦不可。  何以故。此色無道理成(4)見諦滅。亦不成非所滅。  與明無明不相違故。  (5)是故依生因縁起。於經中説無相違。 
見所斷識於發表中唯(12)能爲轉。  於能起表尋伺生中爲資糧故  (13)不爲隨轉。  於外門心正起業時此無有故。  (14)又見所斷若發表色此色則應是見所斷。若(15)許見斷斯有何失。  是則違越阿毘達磨。  又(16)明無明不相違故。有漏業色非見所斷。  如(17)是道理應更成立。  若爾大種亦應見斷。倶(18)見斷心力所起故。  無如是過失如非善不(19)善。或復許爾理亦無違。不應許然。  以諸(20)大種定非見斷及非所斷。  以一切種不染汚(21)法與明無明不相違故。  彼經但據前因等(22)起而作是説。故不相違。 
.  .  .  .  .  .  .  .  .  .  .  .  . 
                         
ubhayaṃ punaḥ ||
mānasaṃ bhāvanāheyaṃ | 
偈曰。修(6)道滅生隨起具能。 
See the full verse quoted previously 
. 
 
bhāvanāheyaṃ punar manovijñānamubhayaṃ bhavati | pravarttakaṃ cānuvartakaṃ ca | 
釋曰。若修道所滅意識有(7)二種。謂能生及能隨。 
若五識身唯作隨(23)轉。無分別故。外門起故。修斷意識通爲二(24)種。有分別故。外門起故。 
. 
 
pañcakaṃ tv anuvartakam || 4.11 || 
偈曰。五識唯隨起。 
See the full verse quoted previously, and the previous record as well 
. 
 
pañca vijñānakāyā anuvartakā eva | tadidaṃ catuṣkoṭikaṃ bhavati |  pravartakameva darśanaprahātavyaṃ cittam |  anuvartakā eva pañca vijñānakāyāḥ |  ubhayaṃ bhāvanāheyaṃ manovijñānam |  nobhayamanāsravam | kiṃ khalu yathā pravartakaṃ tathaivānuvartakaṃ bhavati |  nāyam ekāntam | 
釋(8)曰。五識無分別故。但與身口業共一刹那起。(9)不能爲引生因。此中有四句。  見諦心但是生(10)因縁起。  五識但是共刹那縁起。  修道所滅意(11)識具二種。  一切無流。無二種如能生縁起。共(12)刹那縁起亦爾不。  此義不定。 
一切無漏異熟生心(25)非轉隨轉。唯在定故。不由加行任運轉故。(26)如是即成四句差別。  有轉非隨轉。謂見所(27)斷心。  有隨轉非轉。謂眼等五識。  有轉亦隨(28)轉。謂修所斷三性意識。  有非轉隨轉。謂諸(29)無漏異熟生心。轉隨轉心定同性不。  此不決(72a1)定。 
.  .  .  .  .  . 
           
pravartake śubhādau hi syāt tridhā ’py anuvartakam | 
偈曰。於能生善(13)等。隨起有三種。 
See the full verse quoted previously 
. 
 
kuśale pravartake kuśalākuśalāvyākṛtamanuvartakaṃ syāt |  evam akuśale cāvyākṛte ca | 
釋曰。生因縁起若善。共刹(14)那縁起。或善惡無記。  生因縁起若惡無記亦(15)爾。 
其事云何。謂前轉心若是善性。後隨轉識(2)通善等三。  不善無記隨轉亦爾。 
.  . 
   
tulyaṃ muneḥ 
偈曰。於佛等或善。 
See the full verse quoted previously 
. 
 
buddhasya tu bhagavatastulyaṃ pravartakenānuvartakam | kuśale kuśalamavyākṛte cāvyākṛtam | 
釋曰。於佛世尊一人。(16)生因縁起共刹那縁起。此二必同。若善同善。(17)若無記同無記。 
唯牟尼尊轉(3)隨轉識多分同性少有不同。謂轉若善心隨(4)轉亦善。轉心若無記隨轉亦然。 
. 
 
śubhaṃ yāvat 
See the full verse quoted previously 
See the full verse quoted previously 
. 
 
kuśalaṃ vā bhavaty anuvartakam avyākṛte ’pi pravartake |  na tu kadācit kuślaṃ pravartakamanuvartakaṃ cāvyākṛtaṃ bhavati |  āmnāyamānā hi buddhānāṃ deśaneti |  nāsti buddhānām avyākṛtaṃ cittam iti nikāyāntarīyāḥ |  kuśalaikatānā hi buddhānāṃ saṃtatayo nityaṃ samāhitatvāt |  uktaṃ hi sūtre 
或善者。有時生因縁起無記。(18)共刹那縁起或善。  無時生因縁起是善。共刹(19)那縁起是無記。  何以故。諸佛正説。無時萎歇。  (20)餘部師説。諸佛世尊。無無記心。何以故。  佛(21)世尊相續。一向自性是善。恒寂靜故。  於經中(22)説 
而或有時善(5)隨無記轉。  曾無無記爲善隨轉時。  以佛世(6)尊於説法等心或増長無萎歇故。  有餘部(7)説。諸佛世尊常在定故。  心唯是善無無記(8)心。  故契經説 
.  .  .  .  .  . 
           
“caran samāhito nāgastiṣṭhannāgaḥ samāhitaḥ |
svapan samāhito nāgo niṣaṇṇo ’pi samāhita” iti | 
(23)那伽行寂靜　那伽倚寂靜
(24)那伽臥寂靜　那伽坐寂靜 
(9)那伽行在定　那伽住在定
(10)那伽坐在定　那伽臥在定 
. 
 
anicchayā ’sya cittasyāvisaraṇādevam uktaṃ na tu na santyavyākṛtāni vipākajairyā pathikanirmāṇacittāni buddhānām iti vaibhāṣikāḥ |  mānasaṃ bhāvanāheyaṃ pravartakaṃ cānuvartakaṃ cetyuktam |  tatkuśalākuśalāvyākṛtaṃ sarvaṃ veditavyam | 
(25)若不由諸佛意欲。餘心不起故。故説如此。(26)非有如來無記心。謂果報威儀變化心。毘婆(27)沙師説如此。  前已説。若修道所滅意識。能作(28)生因縁起。及作共刹那縁起。  應知此一切善(29)惡無記。 
(11)毘婆沙師作如是釋。此顯佛意。若不樂散(12)心則於四威儀能常在定。然於餘位非(13)無威儀及異熟生通果心起。    No chinese 
.  .  . 
     
nobhayaṃ tu vipāpkajam || 4.12 || 
偈曰。果報生無二。 
 
. 
 
vipākajaṃ tu cittaṃ naiva pravartakaṃ nānuvartakaṃ nirabhisaṃskāravāhitvāt |  kimidānīṃ yathā pravartakaṃ tathā vijñaptir āhosvidyathā ’nuvartakam |  kiṃ cātaḥ |  yathā pravartakaṃ cet |  ihāpi nivṛtāvyākṛtā vijñaptiḥ prāpnoti |  satkāyāntagrāhadṛṣṭipravartitatvāt |  na vā sarvaṃ darśanaprahātavyaṃ pravartakam iti viśeṣaṇaṃ vaktavyam |  yathānuvartakaṃ cet akukśalāvyākṛtacittasya prātimokṣavijñaptiḥ kuśalā na prāpnoti |  yathā pravartakaṃ tathā vijñaptir natu yathā darśanaprahātavyam |  bhāvanā heyāntaritatvāt |  yadi nānuvartakavaśādvijñapteḥ kuśalāditvaṃ na tarhīdaṃ vaktavyam |  hetusamutthānaṃ saṃdhāyoktaṃ sūtre na tatkṣaṇasamutthānam |  ato nāstīha nivṛtāvyākṛtā vijñaptir iti |  evaṃ vaktavyam | anyavyavahitaṃ hetusamutthānaṃ saṃdhāyoktam iti |  avasitaḥ prasaṅgaḥ | 
釋曰。若果報心。(229c1)不能作生因縁起。亦不能作共刹那縁起。不(2)由功用生及起相續故。  今爲如能生縁起身(3)口業生。爲如共刹那縁起。  若爾何有。  若如能(4)生。  於欲界中應有有覆無記有教業。  身見邊(5)見所生起故。  若爾一切見諦惑。亦無但能生(6)此中應説差別道理。  若如共刹那。若人起惡(7)心或無記心有教。波羅提木叉不應成善。  如(8)能生有教亦爾。不如見諦所滅。  修道所滅心(9)爲隔故。  若不由隨共刹那縁起。判有教善惡(10)等。不應説如此。  於經中佛世尊依生因縁起(11)説。非依共刹那縁起説。  是故於欲界無有覆(12)無記有教業。  若爾應説。如此依別法所攝生(13)因縁起説。  此諍已竟。 
  諸有表業成善(14)等性。爲如轉心。爲如隨轉。  設爾何失。  若如(15)轉者。  則欲界中應有有覆無記表業。  身見邊(16)見能爲轉故。  或應簡別非一切種見所斷(17)心皆能爲轉。  若如隨轉惡無記心倶得別解(18)脱表應非善性。於此徴難應設劬勞。  應(19)言如轉心表成善等性。然非如彼見斷轉(20)心。  修斷轉心爲間隔故。  若表不由隨轉心(21)力成善等者。則不應言  彼經但據前因等(22)起非據刹那。  故欲界中定無有覆無記表(23)業。  但應説言。彼經唯據餘心所間因等起(24)説故。見斷心雖能爲轉。而於欲界定無有(25)覆無記表業(26)阿毘達磨倶舍論卷第十三(27)(28)(29)(72b1)(2)(3)阿毘達磨倶舍論卷第十四(4)　　尊者世親造(5)　三藏法師玄奘奉　　詔譯　(6)　　分別業品第四之二(7)  傍論已了。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                             
sā tu pūrvoktā | 
如前所説。有二種無(14)教。 
復應辯前表無表相。 
. 
 
avijñaptis tridhā jñeyā saṃvarāsaṃvaretarā | 
今説偈曰。無教應知三。護不護異二。 
頌曰(8)無表三律儀　不律儀非二 
. 
 
saṃvaraś cāsaṃvaraś ca | tābhyāṃ cetaro naivasaṃvaro nāsaṃvaraḥ |  dauḥśīlyaprasarasya saṃvaraṇaṃ saṃrodhaḥ saṃvaraḥ |  tatra punaḥ 
釋(15)曰。此無教。一名護。二名不護。三異此二。謂(16)非護非非護。  能遮能滅破戒相續。故説名護。   
(9)論曰。此中無表略説有三。一者律儀。二不(10)律儀。三者非二謂非律儀非不律儀。  能遮(11)能滅惡戒相續故名律儀。如是律儀差別(12)有幾。   
.  .  . 
     
saṃvaraḥ prātimokṣākhyo dhyānajo ’nāsravastathā || 4.13 || 
(17)偈曰。護波羅提木叉。定生及無流。 
頌曰(13)律儀別解脱　靜慮及道生 
. 
 
trividhaḥ saṃvaraḥ | prātimokṣasaṃvara ihatyānāṃ kāmāvacaraṃ śīlam |  dhyānasaṃvaro rūpāvacaraṃ śīlam |  anāsravasaṃvaro ’nāsravaṃ śīlam | tatra punaḥ 
釋曰。此(18)護有三品。波羅提木叉護者。若生此界。謂欲(19)界戒。  定護者。謂色界戒。  無流護者。謂無流(20)戒。 
(14)論曰。律儀差別略有三種。一別解脱律儀。謂(15)欲纒戒。  二靜慮生律儀。謂色纒戒。  三道生律(16)儀。謂無漏戒。初律儀相差別云何。 
.  .  . 
     
aṣṭadhā prātimokṣākhyaḥ 
偈曰。木叉戒八種。 
頌曰(17)初律儀八種　實體唯有四
(18)形轉名異故　各別不相違 
. 
 
bhikṣusaṃvaro bhikṣuṇīsaṃvaraḥ śikṣamāṇāsaṃvara śrāmaṇerasaṃvaraḥ śrāmaṇerīsaṃvaraḥ upāsakasaṃvara upāsikāsaṃvara upavāsasaṃvaraś ca |  eṣo ’ṣṭavidhasaṃvaraḥ prātimokṣasaṃvara ityākhyāyate |  nāmata eṣo ’ṣṭavidhaḥ | 
釋曰。何者爲八。比丘(21)戒。比丘尼戒。式叉摩那戒。沙彌戒。沙彌尼(22)戒。優婆塞戒。優婆夷戒。優波婆娑戒。  此八(23)種護説名波羅提木叉戒。  由名此護有八。若(24)約實物其數云何。 
(19)論曰。別解脱律儀相差別有八。一苾芻律儀。(20)二苾芻尼律儀。三正學律儀。四勤策律儀。五(21)勤策女律儀。六近事律儀。七近事女律儀。八(22)近住律儀。  如是八種律儀相差別。總名第一(23)別解脱律儀。  雖有八名 
.  .  . 
     
dravyatas tu caturvidhaḥ | 
偈曰。由實物有四。 
實體唯四。[See also the full verse quoted previously] 
. 
 
bhikṣusaṃvaraḥ śramaṇerasaṃvara upāsakasaṃvara upavāsasaṃvaraś ca |  ityeṣa caturvidhaḥ prātimokṣasaṃvarastu dravyataḥ |  pratiniyatalakṣaṇatvāt |  bhikṣusaṃvarādbhikṣuṇīsaṃvaro nānyaḥ śrāmaṇerasaṃvarāc ca śikṣamāṇāśrāmaṇerīsaṃvarau |  upāsakasaṃvarādupāsikāsaṃvaro nānyaḥ |  kathaṃ jñāyate | 
釋曰。(25)四者謂比丘戒。沙彌戒。優婆塞戒。優波婆娑(26)戒。此波羅提木叉護。  若約實物唯有此四。  (27)體相定同故。  比丘尼戒與比丘戒不異。式叉(28)摩那戒沙彌尼戒與沙彌戒不異。  優婆夷戒(29)與優婆塞戒不異。  何以知然。 
一苾芻(24)律儀。二勤策律儀。三近事律儀。四近住律儀。  (25)唯此四種別解律儀皆有體實。  相各別故。  (26)所以者何。離苾芻律儀。無別苾芻尼律(27)儀。離勤策律儀無別正學勤策女律(28)儀。  離近事律儀無別近事女律儀。  云何(29)知然。 
.  .  .  .  .  . 
           
liṅgato nāmasaṃcārāt 
偈曰。由根名異(230a1)故。 
由形改轉。體雖無捨得而名有異(72c1)故。[See also the full verse quoted previously] 
. 
 
liṅgam iti vyañjanasyākhyā yena strīpuruṣau liṅgyete |  liṅgato hi bhikṣubhikṣuṇyādīnāṃ nāma saṃcāro bhavati |  kathaṃ kṛtvā |  parivṛtte hi vyañjane bhikṣur bhikṣuṇīty ucyate bhikṣuṇī ca punar bhikṣuḥ |  śrāmaṇerīty ucyate śrāmaṇerī ca punaḥ śikṣamāṇā ca śrāmaṇeraḥ |  upāsaka upāsikety ucyate upāsikā ca punar ūpāsaka iti |  na ca vyañjanaparivṛttau pūrvasaṃvaratyāge kāraṇam asti nāpy apūrvasaṃvarapratilambhe |  tasmād abhinna eṣāṃ caturṇā saṃvarāṇāṃ tribhyaḥ svabhāvaḥ |  ya upāsakasaṃvarācchrāmaṇerasaṃvaraṃ samādatte tasmāc ca punar bhikṣusaṃvaraṃ kiṃ te saṃvarā virativṛddhiyogādanyo ’nya ucyante pañcadaśa viṃśativat dīnāraśateravacca āhosvit pṛthageva te sakalā jāyante |  āha | 
釋曰。根者是相。能別男女異故。  由此根(2)故。比丘比丘尼等立有別名。  云何如此。  若轉(3)根比丘成比丘尼。比丘尼成比丘。  沙彌成(4)沙彌尼。若沙彌尼式叉摩那成沙彌。  優婆(5)塞成優婆夷。優婆夷成優婆塞。  於轉根時(6)無有因縁。爲捨前戒。無有因縁。更得新戒。  是(7)故四種護體性不異於三。  若人從優婆塞戒(8)受沙彌戒。從沙彌戒受比丘戒。爲此護由遠(9)離増長故。説各各不同。譬如五十二十。及如(10)陀那羅婆底羅等。爲諸護各各具生。  NO Chinese 
形謂形相。即男女根。由此二根男女形(2)別。  但由形轉令諸律儀名爲苾芻苾芻尼(3)等。    謂轉根位令本苾芻律儀名苾芻尼律(4)儀。或苾芻尼律儀名苾芻律儀。  令本勤策律(5)儀名勤策女律儀。或勤策女律儀及正學律(6)儀名勤策律儀。  令本近事律儀名近事女律(7)儀。或近事女律儀名近事律儀。  非轉根位(8)有捨先得得先未得律儀因縁。  故四律儀(9)非異三體。  若從近事律儀受勤策律儀。復(10)從勤策律儀受苾芻律儀。此三律儀爲由(11)増足遠離方便立別別名。如隻雙金錢及(12)五十二十。爲體各別具足頓生。   
.  .  .  .  .  .  .  .  .  . 
                   
pṛthak 
偈曰。彼(11)各。 
See the full verse quoted previously 
. 
 
avyāmiśrā eva te pṛthaglakṣaṇā upajāyante |  triṣu saṃvareṣu tisraḥ prāṇātipātaviratayo yāvanmadyapānaviratayaḥ |  evaṃ śeṣāḥ | ko nu tāsāṃ viśeṣaḥ |  nidānaviśeṣādviśeṣaḥ |  kathaṃ kṛtvā |  yathā yathā hi vahutarāṇi śikṣāpadāni samāditsate tathā tathā bahutarebhyo maddapramādapadebhyo nivartamāno bahutarebhyaḥ prāṇātipātādīnāṃ nidānebhyo nivartate viratīnāṃ ca nidāneṣu pravartata iti nidānaviśeṣādviratīnāṃ viśeṣaḥ |  evaṃ cāsati bhikṣusaṃvaraṃ pratyācakṣāṇastrīn api saṃvarānvijahyāddayor api tatrāntarbhāvāt |  na caitadiṣṭam | tasmāt pṛthageva te saṃvarāḥ | 
釋曰。此三種戒不相雜。各有別相生起。  (12)於三戒中有三種離殺生護。乃至三種離飮(13)酒護。  所餘亦爾。三種遠離有何差別。  由縁(14)起異故。遠離有差別。    如如求欲受持多種學(15)處。如此如此。遠離醉亂放逸處。能遠離最多(16)殺生等因縁。於遠離縁起恒能得住。是故由(17)縁起異。遠離有差別。  若無如此義。若人捨比(18)丘戒。應即捨三戒。前二入第三。  攝故此義(19)非所許。是故三護各有別體。 
三種律儀體(13)不相雜。其相各別具足頓生。  三律儀中具(14)三離殺。乃至具足三離飮酒。  餘數多少隨其(15)所應。既爾相望同類何別。  由因縁別相望有(16)異。  其事云何。  如如求受多種學處。如是如(17)是。能離多種憍逸處時。即離衆多殺等縁(18)起。以諸遠離依因縁發故。因縁別遠離有(19)異。  若無此事捨苾芻律儀。爾時則應三律(20)儀皆捨。前二攝在後一中故。  既不許然。故(21)三各別。 
.  .  .  .  .  .  .  . 
               
te cāvirodhinaḥ || 4.14 || 
偈曰。不相違。 
See the full verse quoted previously 
. 
 
te ca trayo ’pi saha vartante | nottarasaṃvarasamādānāt purvakasya tyāgaḥ |  mā bhūt bhikṣusaṃvaraparityāgādanupāsaka eveti |  kathaṃ cāyam upāsako bhavati katham upavāsastho yāvat bhikṣuḥ | 
釋(20)曰。此三共生。不由受後護棄捨前護。  何以(21)故。勿由捨比丘所受護。即非優婆塞。  云何成(22)優婆塞。云何成優波婆娑。乃至云何成比丘。 
然此三種互不相違。於一身中倶時(22)而轉。  非由受後捨前律儀。勿捨苾芻戒(23)便非近事等。  近事近住勤策苾芻四種律儀(24)云何安立。 
.  .  . 
     
pañcāṣṭadaśasarvebhyo varjyebhyo viratigrahāt |
upāsakopavāsasthaśramaṇoddeśabhikṣutā || 4.15 || 
(23)偈曰。五八十一切。惡處受離故。優婆塞布薩。(24)沙彌及比丘。 
頌曰(25)受離五八十　一切所應離
(26)立近事近住　勤策及苾芻 
. 
 
yathāsaṃkhyam anudeśo veditavyaḥ |  pañccabhyo varjanīyebhyo dharmebhyo viratisamādānādupāsakasaṃvarastho bhavati |  prāṇātipātādadattādānātkāmamithyācārāt mṛṣāvādātsurāmaireyamadyapānāc ca |  aṣṭābhyo viratisamādānādupavāsasthaḥ |  prāṇātipātādattādānābrahmacaryamṛṣāvādamadyapānebhyo gandhamālyavilepananṛtyagītavāditrāduccaśayanamahāśayanādakālabhojanāc ca |  daśabhyo viratisamādānācchrāmaṇero bhavati |  ebhya eva jātarūparajatapratigrahāc ca |  nṛtyagitavāditragandhamālyavilepanaṃ cātra dvayīkṛtya daśa bhavanti |  sarvebhya eva varjanīyebhyaḥ kāyavākkarmabhyaḥ viratisamādānāt bhikṣur ity ucyate |  sa eṣa prātimokṣasaṃvaraḥ | 
釋曰。此説應知如次第。  於五(25)種所應遠離法。受持遠離故。是人即住優婆(26)塞護。  五所應遠離者。謂殺生不與取邪婬行(27)妄語飮酒類醉處。  於八種所應遠離法。受持(28)遠離故。是人即住優波婆娑護。  八所應遠離(29)者。謂殺生不與取非梵行妄語令醉飮。著香(230b1)花觀聽舞歌等眠坐高勝臥處非時食。  於十(2)種所應遠離。法受持遠離故。是人即住沙彌(3)護。  十所應遠離者。是前所説八。又受畜金銀(4)等著香花觀聽舞歌等。分爲二故成十。  See the previous record  一切(5)所應遠離身口二業。由受持遠離故。是人即(6)住比丘護。  此波羅提木叉戒。 
(27)論曰。應知此中如數次第。  依四遠離立四(28)律儀。謂受離五所應遠離。安立第一近事(29)律儀。  何等名爲五所應離。一者殺生。二不與(73a1)取。三欲邪行。四虚誑語。五飮諸酒。  若受離(2)八所應遠離。安立第二近住律儀。  何等名(3)爲八所應離。一者殺生。二不與取。三非梵行。(4)四虚誑語。五飮諸酒。六塗飾香鬘舞歌觀聽。(5)七眠坐高廣嚴麗床座。八食非時食。  若受離(6)十所應遠離。安立第三勤策律儀。  何等名(7)爲十所應離。謂於前八塗飾香鬘舞歌觀聽(8)開爲二種。復加受畜金銀等寶以爲第十。  See the previous record  (9)若受離一切應離身語業。安立第四苾芻(10)律儀。  別解律儀名差別者。 
.  .  .  .  .  .  .  .  .  . 
                   
śīlaṃ sucaritaṃ karma saṃvaraś cocyate 
偈曰。尸羅善行(7)業。或説守護等。 
頌曰(11)倶得名尸羅　妙行業律儀
(12)唯初表無表　名別解業道 
. 
 
viṣamakarmaṇāṃ viratisamādānācchīlam | śītalatvād iti niruktiḥ | 
釋曰。能平不平等事故名尸(8)羅。若依尼六多論。由冷故名尸羅。 
(13)論曰。能平險業故名尸羅。訓釋詞者。謂清(14)涼故。 
. 
 
“sukhaśīlasamādānaṃ kāyo na paridahyata” iti 
如佛説(9)偈(10)受持戒最樂　名色無燒熱 
如伽他言。受持戒樂。身無熱惱故(15)名尸羅。 
. 
 
gāthāvacanāt | vidvatpraśastatvāt sucaritam | kriyāsvabhāvatvāt karma |  nanu cāvijñaptirakriyety ucyate |  sā kathaṃ kriyā bhāti |  na kurvanti tayā samāttayā lajjinaḥ pāpamityakriyety ucyate |  sāpi tu vijñapticittābhyāṃ kriyata iti kriyā bhavati |  kriyāhetutvāt kriyāphalatvāccetyapare | saṃvara iti kāyavācoḥ saṃvaraṇāt |  evaṃ tāvad aviśeṣeṇa prātimokṣasaṃvaraḥ saṃśabdyate | 
(11)聰慧人所稱讃故名善行。所造爲性故名業。  (12)於前爲不説耶。無教者稱無作。  云何名業。  由(13)善受此有慚羞人。約惡法説名無作。  此故意(14)教業所作故説名業。  餘師説。是業因業果。故(15)説名業。  如此由通義。立波羅提木叉護等別(16)名。 
智者稱揚故名妙行。所作自體故名(16)爲業。  豈不無表亦名不作。  如何今説所作(17)自體。  有慚恥者受無表力不造衆惡故名(18)不作。  表思所造得所作名。  有餘釋言。是作因(19)故。是作果故。名作無失。能防身語故名律(20)儀。  如是應知。別解脱戒通初後位無差(21)別名。 
.  .  .  .  .  .  . 
             
punaḥ |
ādye vijñaptyavijñaptī prātimokṣakiyāpathaḥ || 4.16 || 
復次偈曰。初有教無教。波木叉業道。 
See the full verse quoted previously 
. 
 
saṃvarasamādānasya prathame vijñaptyavijñaptī prātimokṣa ity ucyate |  pāpasya tena prātimokṣaṇādutsarjanād ity arthaḥ |  svārthe vṛddhividhānādvaikṛtavaiśasavat |  prātimokṣasaṃvara ity api kāyavāksaṃvaraṇāt karmapatha ity ucyate |  maulasaṃgṛhītatvāt |  dvitīyādiṣu kṣaṇeṣui prātimokṣasaṃvara eva na prātimokṣaḥ |  pṛṣṭhaṃ ca na maulaḥ karmapathaḥ | 
釋(17)曰。若人正善受戒。初刹那有教無教。説名(18)波羅提木叉。  能受者因此解脱衆惡故。解脱(19)者棄捨爲義。  See the previous record  此亦名波羅提木叉護。從初乃(20)至後時。皆能遮防身口惡業故。  See the previous record  從第二刹那(21)以去。但名波羅提木叉護。不得名波羅提木(22)叉。  根本業名波羅提木叉。非後分業。業道亦(23)爾。 
唯初刹那表及無表得別解脱及業道(22)名。謂受戒時初表無表。  別別棄捨種種惡(23)故。依初別捨義  See the previous record  立別解脱名。即於爾時所(24)作究竟。依業暢義立業道名。故初刹那名(25)別解脱。亦得名曰別解律儀。  亦得名爲根(26)本業道。  從第二念乃至未捨不名別解脱(27)名別解律儀。  不名業道名爲後起。 
.  .  .  .  .  .  . 
             
athaiṣāṃ saṃvarāṇāṃ kena kaḥ samanvāgataḥ | 
復次如此等護。何護何人互相應。 
誰成就(28)何律儀。 
. 
 
prātimokṣānvitā aṣṭau 
偈曰。(24)應波木叉八。 
頌曰(29)八成別解脱　得靜慮聖者
(73b1)成靜慮道生　後二隨心轉 
. 
 
prātimokṣasaṃvareṇāṣṭau nikāyāḥ samanvāgatā bhikṣur bhikṣuṇī yāvad upavāsastho ’ṣṭamaḥ |  kiṃ khalu bāhyakānāṃ samādānaśīlaṃ nāsti | asti natu prātimokṣasaṃvaraḥ |  kiṃ kāraṇam |  na hi tadatyantaṃ pāpasya pratimokṣaṇāya saṃvartate | bhavasaṃniśritatvāt | 
釋曰。與波羅提木叉護相應(25)有八部。謂比丘比丘尼。乃至優波婆娑住爲(26)第八。  外道爲無所受戒耶。有戒非波羅提木(27)叉護。  何以故。  彼戒非一向爲解脱衆惡起。愛(28)著三有故 
(2)論曰。八衆皆成就別解脱律儀。謂從苾芻(3)乃至近住。  外道無有所受戒耶。雖有不名(4)別解脱戒。    由彼所受無有功能永脱諸惡(5)依著有故。 
.  .  .  . 
       
dhyānajena tadanvitaḥ | 
偈曰。定生護得定。 
See the full verse quoted previously 
. 
 
dhyānāddhyāne vā jāto dhyānajaḥ | yo dhyānena samanvāgataḥ so ’vaśyaṃ dhyānasaṃvareṇa |  sāmantakamapyatra dhyānaṃ kṛtvocyate | yathā grāmasāmantakam api grāma ity ucyate |  astyasmin grāme śāleyaṃ kṣetramasti vraiheyam iti | 
釋曰。從定生於(29)定生。是護名定生護。若人與定相應。是人必(230c1)與定生護相應。  此中近分定。立爲定故説定(2)生。譬如郭邑近處亦名郭邑。如世言。  於此郭(3)邑有舍利田。有餘穀田。 
靜慮生者。謂此律儀從靜慮生。(6)或依靜慮。若得靜慮者定成此律儀。  諸靜(7)慮邊亦名靜慮。如近村邑得村邑名故。有(8)説言  於此村邑有稻田等。此亦應然。 
.  .  . 
     
anāsraveṇāryasattvāḥ 
偈曰。無流護聖人。 
See the full verse quoted previously 
. 
 
āryapudgalā anāsraveṇa saṃvareṇa samanvāgatāḥ | te punaḥ śaikṣāśaikṣāḥ |  yad uktaṃ “sahabhūhetāvucyamāne dvau saṃvarau cittānuvartināv” iti |  katamo tau | eṣām eva trayāṇām 
(4)釋曰。一切聖人與無流護相應。聖人謂有學(5)無學。  於前倶有因中。已説二護隨心生滅。  於(6)彼説何。二護於三中。 
道生(9)律儀聖者成就。此復有二。謂學無學。  於前(10)分別倶有因中説二律儀是隨心轉。  於此(11)三内其二者何。 
.  .  . 
     
antyau cittānuvartinau || 4.17 || 
偈曰。後二隨心起。 
See the full verse quoted previously 
. 
 
dhyānasaṃvaro ’nāsravasaṃvaraś ca | na prātimokṣasaṃvaraḥ | kiṃ kāraṇam |  anyacittācittakasyāpyanuvṛtteḥ |  punas tāveva dhyānānāsravasaṃvarau prahāṇasaṃvarākhyāṃ labhete |  kasyāmavasthāyām ity āha 
釋(7)曰。定護無流護。隨心生住滅。波羅提木叉護(8)則不爾。何以故。  若異縁心人。此亦得生。後(9)二不爾。  復次此二或名滅護。  此名在何位。 
謂靜慮生及道生二。非別解(12)脱。所以者何。  異心無心亦恒轉故。  靜慮無漏(13)二種律儀。亦名斷律儀。  依何位建立。 
.  .  .  . 
       
anāgamye prahāṇākhyau tāvān antaryamārgajau | 
偈(10)曰。於未來二滅。九次第道生。 
頌曰(14)未至九無間　倶生二名斷 
. 
 
anāgamye tau dhyānānāsravasaṃvarau navasvānantaryamārgeṣu prahāṇasaṃvarāvityucyete |  tābhyāṃ dauḥśīlyasya tatsamutthāpakānāṃ ca kleśānāṃ prahāṇāt |  ata eva syād dhyānasaṃvaro na prahāṇasaṃvara iti catuṣkoṭikaṃ kriyate ||  prathamā koṭiranāgamyānantaryamārgavarjyaḥ sāsravo dhyānasaṃvaraḥ |  dvitīyā anāgamyānantaryamārgeṣv anāsravaḥ |  tṛtīyā anāgamyānantaryamārgeṣu sāsravaḥ |  caturthī anāgamyānantaryamārgavarjyo ’nāsravasaṃvaraḥ |  evaṃ syād anāsravasaṃvaro na prahāṇasaṃvara iti catuṣkoṭikaṃ yathāyogaṃ veditavyam |  yat tarhi bhagavatoktaṃ 
釋曰。於未來(11)定中定護無流護。若在九次第道中説名滅(12)護。  何以故。此二能滅破戒。及能滅發起破(13)戒諸惑故。  是故有定護非滅護。此有四句。  第(14)一句者。除未來定。及無間道有流定護。  第二(15)句者。非至定及無間道無流護。  第三句者。非(16)至定及無間道有流護。  第四句者。除非至定(17)及無間道無流護。  如此有無流護非滅護。亦(18)有四句。如理應知。  若爾佛世尊所説偈 
(15)論曰。未至定中九無間道。倶生靜慮無漏律(16)儀。  以能永斷欲纒惡戒及能起惑。名斷律(17)儀。  由此或有靜慮律儀非斷律儀。應作四(18)句。  第一句者。除未至定九無間道有漏律儀。(19)所餘有漏靜慮律儀。  第二句者。依未至定九(20)無間道無漏律儀。  第三句者。依未至定九無(21)間道有漏律儀。  第四句者。除未至定九無間(22)道無漏律儀所餘一切無漏律儀。  如是或有(23)無漏律儀非斷律儀。應作四句。准前四句(24)如應當知。  若爾世尊所説略戒 
.  .  .  .  .  .  .  .  . 
                 
“kāyena saṃvaraḥ sādhu sādhu vācā ’tha saṃvaraḥ |
manasā saṃvaraḥ sādhu sādhu sarvatra saṃvaraḥ | iti | 
(19)由身護善哉　口護亦善哉
(20)依意護善哉　一切護善哉 
(25)身律儀善哉　善哉語律儀
(26)意律儀善哉　善哉遍律儀 
. 
 
yac coktaṃ “cakṣurindriyeṇa saṃvarasaṃvṛto viharatīti” |  etau manaindriyasaṃvarau kiṃsvabhāvau |  naitāvavijñaptiśīlasvabhāvau | kiṃ tarhi | 
(21)復有別説。比丘眼根善護所守護住。  此意護(22)根護自性云何。  此二非無教戒性。云何。 
(27)又契經説。應善守護應善安住眼根律儀。  (28)此意根律儀以何爲自性。  此二自性非無表(29)色。若爾是何。 
.  .  . 
     
saṃprajñānasmṛtī dve tu manaindriyasaṃvarau || 4.18 || 
偈曰。(23)合善慧正念。各説意根護。 
頌曰(73c1)　　　　正知正念合　名意根律儀 
. 
 
pratyekaṃ dvisvabhāvajñapanārthaṃ punar dvigrahaṇaṃ mā yathāsaṃkhyaṃ vijñāyīti manaḥsaṃvaro ’pi smṛtisaṃprajñānasvabhāva iti |  indriyasaṃvaro ’pi | 
釋曰。爲顯二護各(24)具二性故。合離説欲顯次第。意護以善慧正(25)念爲性。  根護亦爾。 
(2)論曰。爲顯如是二種律儀倶以正知正念(3)爲體故。列名已復説合言。謂意律儀慧念(4)爲體。  即合二種爲根律儀。故離合言顯勿(5)如次。 
.  . 
   
idaṃ vicāryate |  kaḥ katamayā vijñaptyā ’vijñaptyā vā kiyantaṃ kālaṃ samanvāgata iti |  tatra 
此義今應思。  何人與何有(26)教無教。幾時得相應。  此中 
今應思擇。  表及無表誰成就何。齊(6)何時分。且辯成無表律儀不律儀。   
.  .  . 
     
prātimmokṣasthito nityamatyāgādvartamānayā |
avijñaptyā ’nvitaḥ 
偈曰。若住波木(27)叉。與現應至捨。與無教相應。 
頌曰(7)住別解無表　未捨恒成現
(8)刹那後成過　不律儀亦然
(9)得靜慮律儀　恒成就過未
(10)聖初除過去　住定道成中 
. 
 
yaḥ prātimokṣāsaṃvarasthaḥ pudgala uktaḥ sa yāvat tāmavijñaptir na tyajati tāvat tayā vartamānayā nityaṃ samanvāgataḥ | 
釋曰。若人住波(28)羅提木叉護。乃至未捨無教。於中間恒與現(29)世無教相應。 
(11)論曰。住別解脱補特伽羅。未捨以來恒成(12)現世。此別解脱律儀無表。 
. 
 
pūrvāt kṣaṇādūrdhvamatītayā || 4.19 || 
偈曰。前念後與過。 
See the full verse quoted previously 
. 
 
209,11] prathamāt kṣaṇādūrdhvamatītayā ’pi samanvāgataḥ |  atyāgāditi sarvatrādhikṛtaṃ veditavyam |  yathā prātimokṣasaṃvarastha uktaḥ 
釋曰。從初(231a1)刹那後。與過去無教亦得相應。  乃至棄捨。此(2)句應知一切處  如説。住波羅提木叉護人。 
初刹那後亦成過(13)去。前未捨言遍流至後。  無散無表有成未(14)來。不隨心色勢微劣故。  如説安住別解律(15)儀。 
.  .  . 
     
tathaivāsaṃvarastho ’pi 
偈(3)曰。住不護亦爾。 
See the full verse quoted previously 
. 
 
asaṃvarastho ’pi yāvad asaṃvaraṃ na tyajati tāvannityamavijñaptyā vartamānayā samanvāgataḥ |  kṣaṇādūrdhvamatītayā ’pi | 
釋曰。若人住於不護。乃至(4)未捨不護。於中恒與現世不護無教相應。  從(5)初刹那後。亦與過去相應。 
住不律儀應知亦爾。謂至未捨惡戒(16)以來恒成現世。  惡戒無表初刹那後亦成過(17)去。 
.  . 
   
dhyānasaṃvaravān sadā |
atītājātayā 
偈曰。有定護相(6)應。與過去未來。 
See the full verse quoted previously 
. 
 
dhyānasaṃvarasya lābhī nityamatītānāgatābhyāmavijñaptibhyāṃ samanvāgataḥ ātyāgāt |  prathame hi kṣaṇe sa janmāntaratyaktaṃ dhyānasaṃvaramatītaṃ labhate | 
釋曰。若得定生護。恒與過(7)去未來無教相應。乃至未棄捨。  何以故。若過(8)去生中。所棄捨過去定生護。於初刹那中即(9)得。 
諸有獲得靜慮律儀。乃至未捨恒成過(18)未。  餘生所失過去定律儀。今初刹那必還得(19)彼故。 
.  . 
   
āryastu prathame nābhyatītayā || 4.20 || 
偈曰。聖初非與過。 
See the full verse quoted previously 
. 
 
āryastu pudgalo ’pyevamanāsravyā | ayaṃ tu viśeṣaḥ |  sa prathame kṣaṇe nātītayā samanvāgato mārgasya pūrvamanutpāditatvāt | 
釋曰。若聖人與無流(10)護亦爾。此是聖人差別。  謂若初得無流護。則(11)不與過去相應。於前世未曾得無流道故。 
一切聖者無漏律儀。過去未來亦恒成(20)就。有差別者。  謂初刹那必成未來非成過(21)去。此類聖道先未起故。 
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