Bibliotheca Polyglotta

釋曰。無流善由三因縁故棄捨。由得果棄(10)捨前道。由練根棄捨下劣根道。由退棄捨上(11)品道。 See the previous record 或果或於果勝道。棄捨諸護法如此。

無漏善法由三(7)縁捨。一由得果謂得果時捨前向道及果道(8)故。二由練根。謂練根位由得利道捨鈍道(9)故。三由退失。謂得退時退失果道勝果道故。 See the previous record (10)如是已説捨諸律儀。不律儀云何捨。

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asaṃvaraḥ saṃvarāptimṛtyudvivyañjanodayaiḥ |

偈(12)曰。捨不護得護。死二根生故。

頌曰(11)捨惡戒由死　得戒二形生

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釋曰。有三因縁。(13)能斷除不護。一由得護。謂受持護。或得定(14)生護。由昔因縁力故得定。一切不護皆斷絶。 (15)對治力大故。二由死棄捨不護。由依止破滅(16)故。三由二根倶起棄捨不護。依止變異故。若(17)人捨杖網等。由不欲作意故。雖捨離縁起。(18)若不受對治護。不護無斷義。譬如離病縁起。(19)不服良藥重病不差。前義亦爾。

(12)論曰。諸不律儀由三縁捨。一者由死捨所(13)依故。二由得戒。謂若受得別解律儀。或由(14)獲得靜慮律儀惡戒便捨。由因縁力得律(15)儀時。諸不律儀一切皆斷。以善惡戒其性相(16)違。善戒於中勢力強故。三由相續二形倶(17)生。以於爾時所依變故。[See also the previous record which is the onset of this commentary of this verse.] 住惡戒者。雖或(18)有時起不作思捨刀網等。若不受得諸善(19)律儀諸不律儀無容棄捨。譬如雖避發病(20)因縁不服良藥病終難愈。

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ya āsaṃvarika upavāsaṃ gṛhṇāti kimasau tasmāt saṃvarāt punar asaṃvaraṃ gacchatyāhosvinnaivasaṃvaraṃ nāsaṃvaram | asaṃvaram ity eke | tyāgāśayasyānātyantikatvāt | pradīptaivāyaḥpiṇḍaḥ punaḥ śyāmatāṃ nāprayujyamāno gacchatītyapare | tallābhasya vijñaptyadhīnatvāt |

是不護人。若(20)受優波婆娑護。爲從護入不護。爲從護入非(21)護非不護。有餘師説。還入不護。以捨意不定(22)故。譬如赤鐵更還青色。毘婆沙師説。是義不(23)然。若人更行先事。還入不護。由此至得隨屬(24)有教故。

不律儀者。受近(21)住戒至夜盡位捨律儀時。爲得不律儀。爲(22)名處中者。有餘師説。得不律儀。惡阿世耶(23)非永捨故。如停熱鐵赤滅青生。有餘師言。(24)若不更作無縁令彼得不律儀。以不律儀(25)依表得故。

. . . .

atha saṃvarāsaṃvaravinirmuktā kathamavijñaptistyajyate |

復次異護不護無教云何棄捨。

處中無表捨復云何。

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vegādānakriyārthāyurmūlacchedaistu madhyamā || 4.41 ||

偈曰。(25)疾心受行物。命根斷捨中。

頌曰(26)捨中由受勢　作事壽根斷

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yena hy asau prasādakleśavegenāvijñaptirākṣiptā bhavati tasya cchedātsā ’pi cchidyate | kumbhakāracakreṣugativat | ādānatyāgād api cchidyate | yadi samādānaṃ tyajatyalaṃ samādāneneti | kriyāvicchedād api vicchidyate yathāsamāttamakurvataḥ | arthavicchedād api vicchidyate | katamasyārthasya | caityārāmavihāraśayanāsana yantrajālādino vastunaḥ | āyuṣo ’pi kuśalalmūlānām api cchedādvicchidyate | yadā kuśalamūlāni samucchettumārabhata ityebhiḥ ṣadbhiḥ kāraṇairavijñaptirmadhyamā tyajyate |

釋曰。由善心強疾。(26)或由煩惱必強疾。能引無教生。此心若斷無(27)教即斷。譬如陶師轉輪及放箭等行。由受心(28)斷無教亦爾。若人捨受心。謂勿如此受由行(29)事斷此亦斷。如本所作事即若不更行。由具(236c1)物斷此亦斷。何者具物。謂支提園眠坐具延(2)多羅網等具類。由壽命斷。或由善根斷。此亦(3)即斷。若人作斷善根方便。由此六種因即棄(4)捨。此中無教

(27)論曰。處中無表捨由六縁。一由受心斷壞(28)故捨。謂捨所受。作是念言。我從今時棄(29)先所受。二由勢力斷壞故捨。謂由淨信煩(80b1)惱勢力所引無表。彼二限勢若斷壞時無表(2)便捨。如所放箭及陶家輪。弦等勢力盡時便(3)止。[See the also previous record] See the previous record which is the onset of this commentary of this verse 三由作業斷壞故捨。謂如所受後更不(4)作。四由事物斷壞故捨。事物者何。謂所捨(5)施寺舍敷具制多園林。及所施爲罝網等(6)事。五由壽命斷壞故捨。謂所依止有轉易(7)故。六由善根斷壞故捨。謂起加行斷善根(8)時。便捨善根所引無表。欲非色善及餘一切(9)非色染法捨。復云何。

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kāmāptaṃ kuśalārūpaṃ mūlacchedordhvajanmataḥ |

偈曰。欲界無色善根斷上生捨。

頌曰(10)捨欲非色善　由根斷上生
(11)由對治道生　捨諸非色染

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kāmāvacaraṃ kuśalamarūpasvabhāvaṃ dvābhyāṃ kāraṇābhyāṃ parityajyate | kuśalamūlasamucchedādrūpārūpyadhātūpapattito vā |

(5)釋曰。若欲界中一切非色性善。由二種因棄(6)捨。謂善根斷。及生色無色界。

(12)論曰。欲界一切非色善法捨由二縁。一斷善(13)根。二生上界。

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pratipakṣodayāt kliṣṭamarūpaṃ tu vihīyate || 4.42 ||

偈曰。由對治生(7)故。捨無色染汚。

See the full verse quoted previously

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kliṣṭaṃ tvarūpasvabhāvaṃ sarvameva pratipakṣodayādvihīyate | yasyopakleśaprakārasya yaḥ prahāṇamārgastenāsau saparivāraḥ parityajyate nānyathā |

釋曰。一切非色性染汚。由對(8)治故棄捨。是惑種類應除。是對治種類能滅。(9)由此對治生即棄捨。染汚及伴類不由別方(10)便。

三界一切非色染法捨由一縁。(14)謂彼但由對治道起。若此品類能斷道生。當(15)捨此中所有煩惱及彼助伴。非餘方便。

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atha keṣāṃ sattvānām asaṃvaro bhavati keṣāṃ saṃvaraḥ |

復次何衆生中有不護有護。

善(16)惡律儀何有情有。

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nṛṇām asaṃvaro hitvā śaṇḍapaṇḍadvidhākṛtīn |
kuruṃś ca

偈曰。人道不(11)護除。二黄門二根。鳩婁。

頌曰(17)惡戒人除北　二黄門二形
(18)律儀亦在天　唯人具三種
(19)生欲天色界　有靜慮律儀
(20)無漏并無色　除中定無想

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manuṣyagatāv evāsaṃvaro nānyatra | tatrāpi śaṇḍhapaṇḍakobhayavyañjanānutarakauravāṃś ca hitvā |

釋曰。唯人道有不護。(12)於餘道無。於人道中除生成黄門横成黄門(13)二根。及北鳩婁。

(21)論曰。唯於人趣有不律儀。然除北洲唯三(22)方有。於三洲内。復除扇搋及半擇迦具二(23)形者。

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saṃvaro ’pyevaṃ devānāṃ ca

偈曰。護亦爾。天亦。

See the full verse quoted previously

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saṃvaro hi manuṣyāṇām eva yathoktaṃ hitvā devānāṃ ceti gatidvaye saṃvaraḥ | śaṇḍhādīnāṃ saṃvaro nāstīti kathaṃ gamyate | sūtrādvinayāc ca | sūtra uktaṃ yataś ca mahānāma gṛhī avadātavasanaḥ puruṣaḥ puruṣendriyeṇa samanvāgato buddhaṃ śaraṇaṃ gacchati yāvad vācaṃ bhāṣate upāsakaṃ māṃ dhāraya iyatā copāsako bhavatīti” | vinaye ’pi tadrūpo nāśayitavya uktaḥ | kiṃ punaḥ kāraṇam eṣāṃ saṃvaro nāsti | ubhayāśrayakleśādhimātratayā pratisaṃkhyānākṣamatvāt tīvrahrīvyapatrāpyābhāvāc ca | asaṃvarastarhi kasmānnāsti | pāpe ’pyasthirāśayatvāt | yatraiva ca saṃvaras tatrāsaṃvaro ’pi pratidvandvabhāvāt | uttarakoravāṇāṃ samādānasamādhyabhāvāt pāpakriyāśayābhāvāc ca saṃvarāsaṃvarābhāvaḥ | āpāyikānām api tīvraṃ hrīvyapatrāpyaṃ nāsti yadyogād yadvipādanāc ca saṃvarāsaṃvarau syāt ām | api khalv āśraya eva sa teṣāṃ tādṛśa ūṣarakṣetrabhūtaḥ śaṇḍapaṇḍakobhayavyañjanottarakauravāpāyikānāṃ yatrāśraye saṃvaro pi na virohatyasaṃvaro ’pyūṣara iva kṣetre sasyamapyatimātraṃ kakvamapīti | yat tarhi sūtra uktam “aṇḍajo bhikṣavo nāgo ’ṣṭamyāṃ pakṣasya bhāvanādabhyudgamyāṣṭāṅgasamanvāgatam upavāsam upavasatīti” | sucaritamātraṃ tatteṣāṃ na saṃvaraḥ | tasmād evam anuṣyāṇām eva saṃvaraḥ | tatra punaḥ

釋曰。護(14)於人道有除。如前所除。於天道亦有護。故二(15)道有護。云何得知黄門等無護。由經及律。經(16)言摩訶那摩。若人在家白衣丈夫。與男根相(17)應。歸依佛。歸依法歸依僧。亦説此言。願大徳(18)憶持。我今是優婆塞。摩訶那摩。唯由此量。此(19)人成優婆塞。於律亦有文。律言如此等相人。(20)汝等必應除。復由何因故。於彼無護。二依止(21)惑過量故。正思簡擇相續無能故。下品慚羞(22)亦無故。是故無護。若爾何故無不護。於惡中(23)依止不定實故。若是處有護。是處則有不護。(24)二相對治故。北鳩婁人。求受及定心不有故。(25)於惡無欲作故意故。是故無護亦無不護。於(26)惡道云何無護無不護。無極重慚羞故。由與(27)此二相應及壞故。方得護不護。復次彼依止。(28)有如此失。轉成瘠田。謂二黄門二根。惡道衆(29)生於此依止。護不生。不護亦不生。譬如於醎(237a1)澁瘠田苗嘉不生穢草亦不生。於經中云何(2)言。比丘有卵生龍。於半月八日。從龍宮出。受(3)八分相應優波婆娑。此行但是善行。於彼無(4)護故。是故唯於人天道有護。復於中

律儀亦爾。謂於人中除前所除。并天(24)亦有。故於二趣容有律儀。復以何縁知(25)扇搋等所有相續非律儀依。由經律中有誠(26)證故。謂契經説。佛告大名。諸有在家白衣(27)男子男根成就。歸佛法僧起殷淨心。發誠(28)諦語自稱我是鄔波索迦。願尊憶持慈悲護(29)念。齊是名曰鄔波索迦。毘奈耶中亦作是(80c1)説。汝應除棄此色類人。故知律儀非彼類(2)有。復由何理彼無律儀。由二所依所起煩(3)惱於一相續倶増上故。於正思擇無堪能(4)故。無有極重慚愧心故。若爾何故無不律(5)儀。彼於惡中心不定故。又若是處有善律(6)儀。則惡律儀於彼亦有。由此二種相翻立(7)故。北倶盧人無受及定。及無造惡勝阿世耶。(8)是故彼無善戒惡戒。猛利慚愧惡趣中無。故(9)律不律儀於彼亦非有。與勝慚愧相應相(10)違。方有律儀不律儀故。又扇搋等如醎鹵(11)田故不能生善戒惡戒。世間現見諸醎鹵(12)田。不能滋生嘉苗穢草。若爾何故契經中(13)言有卵生龍半月八日毎從宮出來至人(14)間。求受八支近住齋戒。此得妙行。非得律(15)儀。是故律儀唯人天有。

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nṛṇāṃ trayaḥ || 4.43 ||

偈曰。人(5)具三。

See the full verse quoted previously

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manuṣyāṇāṃ sarve trayaḥ prātimokṣādisaṃvarāḥ saṃvidyante |

釋曰。人道中一切三護皆具有。謂波羅(6)提木叉等三護。

然唯人具三種律儀。(16)謂別解脱靜慮無漏。

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kāmarūpajadevānāṃ dhyānajaḥ

偈曰。生欲色界天。定護。

See the full verse quoted previously

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dhyānasaṃvaraḥ kāmarūpadhātūpapannānāṃ devānām urdhvaṃ nāsti |

釋(7)曰。若諸天生欲色界。有定生護。於上界則(8)無。

若生欲天及生色界。(17)皆容得有靜慮律儀。生無色界彼必非有。(18)無漏律儀亦在無色。

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anāsravaḥ punaḥ |

偈曰。復無流。

See the full verse quoted previously

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dhyānāntarāsaṃjñisattvavarjyānām apy arūpiṇām || 4.44 ||

除中定無想。天及無色界。

See the full verse quoted previously

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anāsravasaṃvarastu kāmarūpadhātūpapannānām apy asti dhyānāntarikāsaṃjñisatvopapannānvarjayitvā | ārūpyopapannānām api teṣāṃ tu samanvāgamato ’sti na saṃmukhībhāvataḥ |

(9)釋曰。無流護生欲色界天有。除中間定無想(10)天及無色界。若生無色界諸天。由至得有定(11)護及無流護。不由現前有。

謂若生在欲界天中及(19)生色界中。除中定無想皆容得有無漏律(20)儀。生無色中唯得成就以無色故必不現(21)起。

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ataḥ paramidānīṃ karmanirdeśādhikārātsūtrīddiṣṭānāṃ karmaṇāṃ nirdeṣa ārapsyate | trīṇi karmāṇi | kuśalaṃ karmākuśalamavyākṛtaṃ kameti | tatra

從此向後。由依分(12)別説業故。如經中略説業。今當廣分別説業(13)有三種。謂善惡無記。此中

因辯諸業性相不同。當釋經中所摽諸(22)業。且經中説。業有三種。善惡無記。其相云(23)何。

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kṣemākṣemetaratkarma kuśalākuśaletarat |

偈曰。平不平異業。(14)善不善異二。

頌曰(24)安不安非業　名善惡無記

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idaṃ kuśalādīnāṃ lakṣaṇam | kṣemaṃ karma kuśalaṃ yadiṣṭavipākaṃ nirvāṇaprāpakaṃ ca duḥkhaparitrāṇāt | tatkālamatyantaṃ ca akṣemamakuśalaṃ kṣemapratidvandvabhāvena yasyāniṣṭo vipākaḥ | tābhyāmitaratkarma naiva kṣemaṃ nākṣemaṃ yattatkuśalākuśalābhyāmitarat veditavyam | avyākṛtam ity arthaḥ | punaḥ

釋曰。此是善等相。若業平安立(15)爲善。若果報可愛。若能令至涅槃。是名平(16)安。暫永二時能救濟苦故。若不平安。説名不(17)善。爲對治平安故。若業果報。非可愛及能障(18)解脱。異前二業。非平安非非平安故。是故(19)應知。非善非非善。此言何義。以無記爲義。復(20)次

(25)論曰。如是名爲善等業相。謂安隱業説名爲(26)善。能得可愛異熟涅槃。暫永二時濟衆苦(27)故。不安隱業名爲不善。由此能招非愛異(28)熟。與前安隱性相違故。非前二業立無記(29)名。不可記爲善不善故。又經中説。業有三(81a1)種。福非福等。其相云何。

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puṇyāpuṇyamaviñjaṃ ca sukhavedyādi ca trayam || 4.45 ||

偈曰。福非福不動。苦受等復三。

頌曰(2)福非福不動　欲善業名福
(3)不善名非福　上界善不動
(4)約自地處所　業果無動故

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trīṇī karmāṇi puṇyamapuṇyamāneñjaṃ ca | punaḥ trīṇi | sukhavedanīyaṃ karma duḥkhavedanīyamaduḥkhāsukhavedanīyaṃ ca | tatra tāvat

釋曰。復有(21)三業。謂福徳業。非福徳業。不動業。復有三(22)業。謂有樂受業。有苦受業。有不樂不苦受業。(23) 此中

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kāmadhātau śubhaṃ karma puṇyamāneñjamūrdhvajam |

偈曰。欲善業福徳。釋曰。於欲界善業。由(24)能清淨故。由能數引可愛報故。説名福徳。偈(25)曰。上界善不動。

See the full verse quoted previously

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śubham iti vartate | rūpārūpyāvacaraṃ kuśalaṃ karmāneñjam | nanu ca trīṇi dhyānāni señjitānyuktāni bhagavatā | “yadatra vitarkitaṃ vicāritamidamatrāryā iñjitamityāhurityevamādi | samādau sāpakṣālatāṃ teṣām adhikṛtyaivamuktam | āniñjāny api tu tānyuktānyāniñjasūtre | āniñjasaṃpreyagāminīṃ pratipadamārabhya | kiṃ punaḥ kāraṇaṃ señjitamevānyatrāniñjamuktam |

釋曰。色界無色界善業。説名(26)不動 [See the also previous record] 爲不爾耶。佛世尊説。三定有動。於中是(27)覺是觀。所餘諸行。諸聖説名動。廣説如經。約(28)彼定有過失。故説如此。是三定等。於不動經(29)中。約能成不動善縁道。或説名不動。復有何(237b1)因。此定實有動。有時説爲不動。

(5)論曰。欲界善業説名爲福。招可愛果益有(6)情故。諸不善業説名非福。招非愛果損有(7)情故。上二界善説名不動。豈不世尊説下(8)三定皆名有動。聖説此中有尋伺等名爲(9)動故。由下三定有尋伺等災患未息故立(10)動名。不動經中據能感得不動異熟説名(11)不動。如何有動定招無動異熟。雖此定中(12)有災患動。

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tadbhūmiṣu yataḥ karmavipākaṃ prati neñjati || 4.46 ||

偈曰。由業於(2)自地。約報不可動。

See the full verse quoted previously

.

kāmāvacaraṃ hi vipākaṃ prati kampate | kathaṃ kampate | avyavasthānāt | anyagati kam api hy anyasyāṃ gatau vipacyate | anyadevanaikāyikaṃ cānya devanikāye | yadeva hi pramāṇabalavarṇakarmānyabhūmika sukhabhogādi saṃvartanīyaṃ karma deveṣu vipacyate tadeva kadācid anyapratyayavaśānmanuṣyatiryakapreteṣu vipacyate | rūpārūpyāvacaraṃ tu karmānyabhūmikamanyasyāṃ bhūmau vipaktuṃ na jātūtsahate | tasmād vyavasthitavipākatvād āneñjam ity ucyate | apuṇyaṃ tu karmākuśalam iti prasiddhaṃ loke | yaś ca lokato ’rthaḥ prasiddhaḥ kiṃ tatra yatnena | kṛtaḥ puṇyādīnāṃ karmaṇāṃ nirdeśaḥ | sukhavedanīyādīnāṃ kartavyaḥ | sa eṣa kriyate |

釋曰。若欲界業。約果報有(3)動義。云何動報。於處無定故。是業已感別道。(4)於餘道亦得熟。復有業已感別天聚同分。於(5)餘天聚同分亦得熟。何以故。是業能感量力(6)色樂欲塵等。於天上應熟。此業有時。由隨別(7)縁。於人畜生鬼神道中熟。若色無色界業。於(8)餘地無因縁得熟。由果報於處定故。是故説(9)名不動。非福業者。於世間明了。謂非善若義(10)世間所成。於中何須作功用。分別説福徳等(11)業已。有樂受等業今當説。

而業對果非如欲界有動轉故(13)立不動名。謂欲界中餘趣處業。由別縁力(14)異趣處受。以或有業能感外内財位形量色(15)力樂等。於天等中此業應熟。由別縁力所(16)引轉故。於人等中此業便熟。色無色界餘(17)地處業。無容轉令異地處受。業果處定立(18)不動名。又經中説。業有三種。順樂受等。其(19)相云何。

. . . . . . . . .

sukhavedyaṃ śubhaṃ dhyānādātṛtīyāt

偈曰。樂善至三定。

頌曰(20)順樂苦非二　善至三順樂
(21)諸不善順苦　上善順非二
(22)餘説下亦有　由中招異熟
(23)又許此三業　非前後熟故
(24)順受總有五　謂自性相應
(25)及所縁異熟　現前差別故

.

kuśalaṃ karma sukhavedanīyaṃ yāvat tṛtīyāddhyānāt | eṣā hi bhūmiḥ sukhāyā vedanāyā yaduta kāmadhātustrīṇi ca dhyānāni |

(12)釋曰。若業是善。説於樂受好。此業乃至三定。 (13)何以故。樂受地但極於此。是故欲界及三定(14)是彼地。

(26)論曰。諸善業中始從欲界至第三靜慮名(27)順樂受業。以諸樂受唯至此故。諸不善業名(28)順苦受。

. .

ataḥ param
aduḥkhāsukhavedyaṃ tu

過此偈曰。向上善非二。

See the full verse quoted previously

.

śubham iti vartate | tṛtīyadhyānāt pareṇa kuśalaṃ karmāduḥkhāsukhavedanīyaṃ sukhaduḥkhavedanā ’bhāvāt |

See the next record 釋曰。過第三(15)定向上。一切善業。於不苦不樂好。於中無苦(16)樂果報故。

See the next record 過三靜慮上地諸善業。説名爲順(29)不苦不樂受。此上都無苦樂受故。

. .

duḥkhavedyam ihāśubham || 4.47 ||

偈曰。於欲界惡業。立名有苦受。

See the full verse quoted previously

.

釋(17)曰。欲界言。爲顯唯於欲界有。餘處定無。此等(18)業不但受爲果報。受資糧亦是果報。

非此諸(81b1)業唯感受果。應知亦感彼受資糧。受及資(2)糧此中名受。

. . .

adho ’pi madhyam asty eke |

偈曰。餘(19)説下有中。

See the full verse quoted previously

.

anye punar āhuḥ tadetanmadhyamaduḥkhāsukhavedanīyaṃ karmoktametaccaturthadhyānādadho ’pyasti | kiṃ kāraṇam |

釋曰。有師説。是中業能感不苦不(20)樂受。從第四定以上有。於下地亦有。何因知(21)有。

有餘師説。下諸地中亦有第三(3)順非二業。

. .

dhyānāntaravipākataḥ |

偈曰。中間定報故。

See the full verse quoted previously

.

itarathā hi dhyānāntarakarmaṇo vipāko na syād dhyānāntaraṃ vā kasyacitkarmaṇaḥ | tatra sukhaduḥkhayorabhāvāt | dhyānāntarakarmaṇo dhyāna eva sukhendrīyaṃ vipāka ity eke | naiva tasya vedanā vipāka ity apare | tad etad ucchāstram | śāstre hi paṭhitaṃ “syātkarmaṇaś caitasikyeva vedanā vipāko vipacyeta | syāt kuśalasyāvitarkasya karmaṇa” iti |

釋曰。若不爾。中間定(22)業應無果報。或於中間定有別類業。於中無(23)苦無樂故。中間定業。於定樂根是其報。餘師(24)説如此。復有餘師説。此業決無定爲報。此執(25)與阿毘達磨藏相違。何以故。於彼藏有如此(26)文。文言。爲有如此不。由此業以心法爲體(27)受。爲此業熟果報不。有。謂無覺善業。

由中定業招異熟故。若異此者。(4)中間定業應無異熟。或應無業。以無苦樂(5)異熟果故。有餘師説。此業能感根本地中(6)樂根異熟。有説。此業不感受果。二説倶與(7)本論相違。故本論言。頗有業感心受異熟(8)非身耶。曰有。謂善無尋業。

. . . . . . .

apurvācaramaḥ pākastrayāṇāṃ ceṣyate yataḥ || 4.48 ||

偈曰。(28)無前後報熟。由佛説三業。

See the full verse quoted previously

.

yataś coktaṃ sūtre “syāttrayāṇāṃ karmaṇāmapūrvācaramo vipāko vipacyeta | syāt sukhavedanīyasya rūpaṃ duḥkhavedanīyasya cittacaittā dharmāḥ | aduḥkhāsukhavedanīyasya cittaviprayuktā” ityato ’pyastyaduḥkhāsukhavedanīyaṃ karmādhastāt | na hi kāmadhātoranyatrāsti yugapatkarmatrayasya vipāke saṃyogaḥ | kimidānīṃ tatkukśalamāhosvidakuśalaṃ | durbalaṃ tu tat | evaṃ tarhi “sukhavedyaṃ śubhaṃ dhyānādātṛtīyā” “diṣṭa-vipākaṃ ca kuśala” mityasya virodhaḥ | bāhulika eṣa nirdeśo draṣṭavyaḥ | kathaṃ punar avedanāsvabhāvaṃ karma sukhādivedinīyam ity ucyate | sukhavedanāyai hitaṃ sukhavedanoyaṃ sukho ’sya vedanīya iti vā | kaś ca vedanīyaḥ | yo vipākaḥ | sa hy asau vidyate sukhasya vā vedanīyaṃ yena sukhaṃ vedayate | snānīyakapāyavat | evaṃ duḥkhavedanīyamaduḥkhāsukhavedanīyaṃ ca draṣṭavyam | api ca |

釋曰。於經中由説(29)此文。有三業果報熟無前無後不。有。有樂受(237c1)業色熟爲果報。有苦受業心及心法熟爲果(2)報。有不苦不樂受業非心相應法熟爲果報。(3)是故於下地有不苦不樂業。若離欲界。於餘(4)處此三業無一時倶熟。此業爲善爲非善。是(5)善而體羸弱。若爾前説樂善至三定。復説若(6)果報可愛。若能令至涅槃。是名善。則與此(7)言相違。此説應知從多。此業不以受爲性。云(8)何説有樂受等。於樂受等好故。説有樂受等。(9)復次是此業樂必應受。此受受何法。是樂報(10)應受報。樂於此業中有故。復次由此業應受(11)樂報故。説此業有樂受。譬如欲散有苦受業。(12)有不苦不樂受業。應知亦爾。

又本論説。頗有(9)三業非前非後受異熟耶。曰有。謂順樂受業(10)色。順苦受業心心所法。順不苦不樂受業心(11)不相應行。乃至廣説。由此證知下地亦有順(12)非二業。非離欲界有此三業倶時熟故。此(13)業爲善爲不善耶。是善而劣。若爾便與所(14)説相違。謂善至三名順樂受。得可愛果名(15)爲善業。應知彼據多分爲言。此業與受體(16)性既殊。如何説爲順樂受等。業與樂受體(17)性雖殊。而能爲因利益樂受。或復此業是(18)樂所受。彼樂如何能受於業。樂是此業異熟(19)果故。或復彼樂是業所受。由此能受樂異(20)熟故。[See the also previous record] 如順浴散。此亦應然。是故名爲順樂(21)受業。順餘二業應知亦爾。

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

svabhāvasaṃprayogābhyāmālambanavipākataḥ |
saṃmukhībhāvataśceti pañcadhā vedanīyatā || 4.49 ||

偈曰。自性及相(13)應。境界與果報。或由令現前。受義有五種。

See the full verse quoted previously

.

svabhāvavedanīyatā vedanānām | svabhāvenaiva vedanīyatvāt | saṃprayogavedanīyatā sparśasya | “sukhavedanīyaḥ sparśaḥ” iti | ālambanavedanīyatā viṣayāṇām | yathoktaṃ “cakṣuṣā rūpāṇi dṛṣṭvā rūpapratisaṃvedī bhavati notu rūparāgapratisaṃvedīty” evamādi | vedanayā hi tāmālambamānaḥ pratisaṃvedayate | vipākavedanīyatā karmaṇaḥ | “dṛṣṭadharmavedanīyaṃ karmeti” vistaraḥ | saṃmukhībhāvavedanīyatā | yathoktaṃ “yasmin samaye sukhāṃ vedanāṃ vedayate dve asya vedane tasminsamaye niruddhe bhavata” iti | na hi yasminsamaye sukhā vedanā vartate tasmin punar anyā vedanā ’sti sa yāṃ tāṃ vedayate | saṃmukhīkurvastu tāṃ vedayata ity ucyate | ato vipākasya vedanīyatvāt karmāpyucyate sukhavedanīyamityevamādi |

釋(14)曰。受若約義有五種。一自性受。謂苦樂等。二(15)相應受。謂觸。如經言。應受樂觸。三境界受。(16)謂六塵。如經言。由眼見色。是人受色不受色(17)欲。如此等。何以故。由受故縁此境界。故説受(18)此境。四果報受。謂業受。如經言。現法受業。(19)生受業。後受業。不定受業。五現前受。謂隨與(20)一相應。如經言。是時受樂受。是時中二受皆(21)滅離。何以故。是時樂受生。餘受不得生。由彼(22)應受此受。若現前可説能受此受。是故由應(23)受果報。説應受樂業。苦等亦爾。

總説順受略有(22)五種。一自性順受。謂一切受。如契經説。受(23)樂受時如實了知受於樂受。乃至廣説。二(24)相應順受謂一切觸。如契經説。順樂受觸。(25)乃至廣説。三所縁順受。謂一切境。如契經(26)説。眼見色已。唯受於色不受色貪。乃至廣(27)説。由色等是受所縁故。四異熟順受。謂感(28)異熟業。如契經説。順現受業。乃至廣説。五(29)現前順受。謂正現行受。如契經言。受樂受(81c1)時二受便滅。乃至廣説。非此樂受現在前時(2)有餘受能受此樂受。但據樂受自體現前(3)即説名爲受於樂受。此中但説異熟順受。(4)由業能招受異熟故。雖業與受體性有殊。(5)而得名爲順樂受等。

. . . . . . . . . . .

niyatāniyataṃ tac ca

偈曰。此或定(24)不定。

如是三業有定不定。(6)其相云何。頌曰(7)此有定不定　定三順現等
(8)或説業有五　餘師説四句

.

tac caitat sukhavedanīyādi trividhaṃ karma niyataṃ cāniyataṃ ca veditavyam | nāvaśyavedanīyamaniyatam |

釋曰。此應受樂受等三業。應知各有定(25)不定。由此不必應受故。

(9)論曰。此上所説順樂受等。應知各有定不定(10)異。非定受故立不定名。

. .

niyataṃ trividhaṃ punaḥ |
dṛṣṭadharmādivedyatvāt

偈曰。復定受有三。(26)現等受報故。

See the full verse quoted previously

.

dṛṣṭadharmavedanīyam upapadyavedanīyam aparaparyāyavedanīyaṃ cety etat trividhaṃ karma niyatam ity etac caturvidhaṃ karma bhavati sahāniyatavedanīyena |

釋曰。定業有三。謂現法應受。生(27)應受。後應受。此三種定業。合不定受業。故成(28)四種(29)阿毘達磨倶舍釋論卷第十一(238a1)

定復有三。一順現(11)法受。二順次生受。三順後次受。此三定業并(12)前不定總成四種。

.

pañcadhā karma kecana || 4.50 ||

(2)(3)阿毘達磨倶舍釋論卷第十二(4)　　＊婆藪盤豆造(5)　陳＊天竺三藏眞諦譯　(6)　　＊中分別業品之三(7)偈曰。復有五種業。

See the full verse quoted previously

.

apare punaḥ pañcavidhaṃ karmecchanti | aniyatavedanīyaṃ dvidhā kṛtvā | vipākena niyatamaniyataṃ ceti | tatra dṛṣṭadharmavedanīyaṃ yatra janmani kṛtaṃ tatraiva vipacyate | upapadyavedanīyaṃ dvitīye janmani | aparaparyāyavedanīyaṃ tasmāt pareṇa | janmāntare ’pyasti dṛṣṭadharmavedanīyasya karmaṇo vipāka ārambhavaśāttannāmavyavasthānamity apare | mā bhūdyadevamiṣṭakarma tasyālpiṣṭho vipākaḥ iti | tadevaṃ necchanti vaibhāṣikāḥ | asti hi karma saṃnikṛṣṭaphalaṃ na viprakṛṣṭaphalamasti viparyayādbāhyabījavat | yathā tripakṣā suvarcalā tribhiḥ pakṣaiḥ phalaṃ dadhāti yavagodhūmādayaḥ ṣaḍbhir māsairiti |

釋曰。復有餘師説。業有五(8)種。不定受業分爲二。謂於報或定。於報或不(9)定。此中現法應受業者。於此生造業。即於此(10)生熟。生應受業者。於此生造業。於第二生熟。 (11)後應受業者。於此生造業。從第二生後熟。有(12)餘師説。現法應受業果報。於餘生亦有。由隨(13)此功力立名故。勿最強力業果報劣薄。毘婆(14)沙師不許此義。何以故。彼説有業果報親近(15)果報非勝。有業翻此。譬如外種子。葵三月半(16)結實。麥等六月結實。

或有欲令不定受業復(13)有二種。謂於異熟有定不定。并定業三合(14)成五種 See the previous record 順現法受者。謂此生造即此生熟。順(15)次生受者。謂此生造第二生熟。順後次受者。(16)謂此生造從第三生後次第熟。有餘師説。順(17)現法受業。餘生亦得熟。隨初熟位建立業(18)名爲順現等。勿強力業異熟果少。毘婆沙(19)師不許此義。以或有業果近非勝。或有相(20)違。譬如外種經三半月葵便結實。要經六(21)月麥方結實。

. . . . . . . . . .

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