Bibliotheca Polyglotta

catuṣkoṭikam ity anye

偈曰。餘師説四句。

See the full verse quoted previously

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dārṣṭāntikāstu catuṣkoṭikaṃ kurvanti | asti karmāvasthāniyataṃ na vipāke niyatam | yatkarma dṛṣṭadharmādivedanīyaṃ vipāke ’nīyatam | asti vipāke niyataṃ nāvasthāyām | yatkarmāniyatavedanīyaṃ vipāke niyatam | astyubhayaniyataṃ yadṛṣṭadharmādivedanīyaṃ vipāke niyatam | asti nobhayaniyataṃ yatkarmāniyatavedanīyaṃ vipāke aniyatam | teṣāṃ tatkarmāṣṭavidhaṃ dṛṣṭadharmavedanīyaṃ niyatamaniyataṃ ca | evaṃ yāvad aniyatavedanīyam | niyatam eva tu dṛṣṭadharmādivedanīyamaniyataṃ caturtham iti varṇayanti | syād ekasmin kṣaṇe caturvidhaṃ karmākṣipet | syāt triṣu paraṃ prayojya kāmamithyācāre svayaṃ prayuktasteṣāṃ yugapatsamāptau | eṣāṃ ca punaś caturṇāṃ karmaṇāṃ |

釋(17)曰。譬喩部師。説有四句。有業於位定於報不(18)定。若業現報於報不定。有業於報定於位不(19)定。有業二處皆定。若現報等於報亦定。有業(20)於二處皆不定。若業不必應受。於報亦不定。 (21)於彼人此業成八種。現報有二種。定不定乃(22)至定不。定亦爾。彼説現報等爲定。第四不定。 (23)於一刹那中。得引四業。倶起不得。云何得。於(24)三教他自行邪婬。此四若一時究竟。是四業(25)中。

譬喩者説業有四句。一者有(22)業於時分定異熟不定。謂順現等三非定(23)得異熟。二者有業於異熟定時分不定。謂(24)不定業定得異熟。三者有業於二倶定。謂(25)順現等定得異熟。四者有業於二倶不定。(26)謂不定業非定得異熟。彼説諸業總成八(27)種。謂順現受有定不定。乃至不定亦有二(28)種。 See the next commentary of the following verse See the next commentary of the following verse See the next commentary of the following verse 於此所説業差別中。

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nikāyākṣepaṇaṃ tribhiḥ |

偈曰。引聚同分三。

頌曰(29)四善容倶作　引同分唯三
(82a1)諸處造四種　地獄善除現
(2)堅於離染地　異生不造生
(3)聖不造生後　并欲有頂退

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na hi dṛṣṭadharmavedanīyena karmaṇā nikāyasabhāga ākṣipyate |

釋曰。何以故。此現報(26)業。不能引聚同分。現有同分故。

(4)論曰。順現法受等三業唯定并不定爲四。是(5)説爲善。此中唯顯時定不定。釋經所説四(6)業相故。頗有四業倶時作耶。容有。云何。(7)遣三使已自行邪欲倶時究竟。幾業能引(8)衆同分耶。能引唯三。除順現受。現身同分(9)先業引故。[This commentary is also applied to the previous commentary which mentioned "see the next commentary of the following verse]

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katam asmin dhātau katividhaṃ karmākṣipyate kasyāṃ vā gatau |

於何界何道(27)中。幾種業可引。

何界何趣能造幾業。

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sarvatra caturākṣepaḥ |

偈曰。一切處四引。

See the full verse quoted previously

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sarveṣu triṣu dhātuṣu sarvāsu ca gatiṣu caturṇāṃ karmaṇāmākṣepaḥ kuśalānām akuśalānāṃ ca yathāsaṃbhavam | asyotsargasyāyamapavādaḥ |

釋曰。(28)於三界及一切道中。四種業皆有引義。此(29)四或善或惡。此引如相應。此開今更立遮。

諸界諸趣(10)或善或惡。隨其所應皆容造四。總開如是(11)若就別遮。

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śubhasya narake tridhā || 4.51 ||

偈(238b1)曰。地獄引善三。

See the full verse quoted previously

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narakeṣu kuśalasya karmaṇastrividhasyā kṣepo na dṛṣṭadharmavedanīyasya | tatreṣṭavipākābhāvāt |

釋曰。於地獄中三種善業(2)有引。現報無引。於中無可愛報故。

於地獄中善除順現。無愛果故(12)餘皆得造。

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yadviraktaḥ sthiro bālas tatra notpadyavedyakṛt |

偈曰。凡(3)於離欲處。堅不引生報。

See the full verse quoted previously

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yato bhūmeḥ vītarāgapṛthagjano bhavaty asau ca sthiro bhavaty aparihāṇadharmā sa tatropapadyavedanīyaṃ karma na karoti | kimanyatkaroti |

釋曰。凡夫人若於(4)此地已得離欲。若堅住無退失於此下地中。(5)不得造生報業。能造餘三。

不退姓名堅。彼於離染地。若異(13)生類除順生受可造餘三。

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nānyavedyakṛdapyāryaḥ

偈曰。聖不造餘報。

See the full verse quoted previously

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sthira iti vartate | āryapudgalastu yato vītarāgo na ca parihāṇadharmā sa tatropapadyadanīyaṃ cāparaparyāyavedanīyaṃ ca karma na karoti | na hy asau bhavyaḥ punar ādhastanīṃ bhūmimāyātumaniyataṃ kuryāddṛṣṭadharmavedanīyaṃ cātropapannaḥ |

(6)釋曰。堅言流至此句。若聖人於此地已得離(7)欲。無復退墮。不能造二業。謂生報及後報。何(8)以故。此人不能更感下地生故。但能造現報(9)業及不定報業。於隨現生處。

聖者雙除順生(14)順後可造餘二。異生不退無次更生。後還(15)生下。不退聖者必無還生下諸地故。隨所(16)生地容造順現受。造不定業一切處無遮。

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kāme ’gre vā ’sthiro ’pi na || 4.52 ||

偈曰。欲頂退不(10)造。

See the full verse quoted previously

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parihāṇadharmāpi tvāryapudgalaḥ kāmadhātorbhavāgrā dvītarāgaḥ tayor ūpapadyāparaparyāyavedanīyaṃ karmābhavyaḥ karttum | kiṃ kāraṇam | phalāddhi sa parihīṇo bhavati | na cāsti laparihīṇasya kālakriyeti paścātpravedayiṣyāmaḥ |

釋曰。若聖人有退墮。已離欲界及有頂。(11)於此二界不得造生報及後報業。何以故。此(12)人已退果。無捨壽義。此義後當廣説。

(17)然諸聖者若於欲界及有頂處已得離染。(18)雖有退墮而亦不造順生後業。從彼退者(19)必退果故。諸退果已必不命終。如後當辯。

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kim antarābhave ’pyasti karmaṇa ākṣepaḥ | astīty āha |

於中陰(13)有引業義不。有。

(20)住中有位亦造業耶。亦造。云何。

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dvāviṃśatividhaṃ kāmeṣvākṣipatyantarābhavaḥ |

偈曰。二十二種業。於欲中陰(14)引。

頌曰(21)欲中有能造　二十二種業
(22)皆順現受攝　類同分一故

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釋曰。若欲界中陰。能引二十二種業。此云(15)何。胎位有五。謂柯羅邏。頞浮陀。俾尸。伽(16)訶那。波羅捨佉。已生位有五。謂嬰兒童子(17)少壯中老。於此位中中陰衆生。有時引柯羅(18)邏受業。或不定或定。乃至老位應受。及中陰(19)中應受。

(23)論曰。於欲界中住中有位。容有能造二十(24)二業。謂中有位及處胎中。出胎以後各有(25)五位。胎中五者。一羯剌藍。二頞部曇。三閉(26)尸。四鍵南。五鉢羅奢佉。胎外五者。一嬰孩。(27)二童子。三少年。四中年。五老年。住中有位(28)能造中有乃至老年定不定業。應知

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dṛṣṭadharma phalaṃ tac ca

偈曰。此業但現報。

See the full verse quoted previously

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taccaitadantarābhavikaṃ karma yanniyatamekādaśavidhamuktaṃ dṛṣṭadharmavedanīyaṃ tadveditavyam | kiṃ kāraṇam |

釋曰。此中陰所引(20)業。定有十一種。應知必是現報。何以故。

如是(29)中有所造十一種定業。皆順現受攝。

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nikāyo hy eka eva saḥ || 4.53 ||

偈(21)曰。彼是一果報。

See the full verse quoted previously

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eka eva hy asau nikāyasabhāga ekakarmākṣipto yaścāntarābhavo yāś ca tadanvayā daśāvasthāḥ | ata evānyadantarābhavavedanīyaṃ karma noktam | upapadyavedanīyena ca tasyākṣepāt |

釋曰。此聚同分。唯有一一(22)業所引故。是中陰聚同分。及中陰後類十位。 (23)是故不説別業感中陰。由此二同生報業所(24)引故。

由類同(82b1)分無差別故。謂此中有位與自類十位。一(2)衆同分一業引故。由此不別説順中有受(3)業。即順生等業所引故。

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kīdṛśaṃ karma niyataṃ veditavyam |

復有何相應。知此業是定。

諸定受業其相云何。

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tīvrakleśaprasādena sātatyena ca yatkṛtam |
guṇakṣetre ca niyataṃ tatpitrorghātakaṃ ca yat || 4.54 ||

偈曰。重惑(25)及淨心。或是恒所行。於功徳田定。能損自父(26)母。

(4)頌曰(5)由重惑淨心　及是恒所造
(6)於功徳田起　害父母業定

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yad dhi karma tīvreṇa kleśena kṛtaṃ yac ca tīvreṇa prasādena yac ca sātatyena gunakṣetre ca tanniyataṃ veditavyam | tatra guṇakṣetraṃ trīṇi ratnāni | pudgalaviśeṣo vā kaścitphalasamāpattiviśeṣaprāptaḥ | tatra hy antareṇāpi tīvrakleśaprasādānāṃ sātatyaṃ ca kuśalamakuśalaṃ ca karma niyataṃ saṃpadyate | pitarau punar mātā ca pitā ca | tayoś cāpi yatra ghātikaṃ karma yathā tathā vā tanniyataṃ saṃpadyate nānyat |

釋曰。是業由重惑所造。或由重善心所(27)造。或恒時所行。或於有功徳田所起。應知此(28)業必定此中有功徳田。謂三寶或人差別。人(29)差別者。若人至果勝類。或定勝類。此中若無(238c1)重惑心。及重善心。此業或善或惡。必成定(2)業。若恒所行亦爾。復次若依自父母。以率爾(3)心造隨類違損業。此業亦必定受報。餘業則(4)不定。

(7)論曰。若所造業。由重煩惱或淳淨心。或常所(8)作。或於増上功徳田起。功徳田者。謂佛法(9)僧。或勝補特伽羅。謂得勝果勝定。於此田(10)所雖無重惑及淳淨心亦非常行。若善不(11)善所起諸業。或於父母隨輕重心行損害(12)事。如是一切皆定業攝。餘非定受。 See the previous record

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atha dṛṣṭadharmavedanīyaṃ karma kīdṛśaṃ veditavyam |

復次現法應受業。其相云何。

現法果(13)業其相云何。

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dṛṣṭadharmaphalaṃ karma kṣetrāśayaviśeṣataḥ |

偈曰。此業(5)成現報。由田意勝異。

頌曰(14)由田意殊勝　及定招異熟
(15)得永離地業　定招現法果

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dṛṣṭadharmavedanīyaṃ karma kṣetraviśeṣād vā bhavati | yathā saṃghastrīvādasamudācārādvyañjanaparivṛttiḥ śrūyate | āśayaviśeṣādvā | yathā śaṇḍhasya gavāmapuṃstvapratimokṣaṇātpumbhāvaḥ | athavā

釋曰。現報業者。或由田(6)勝異成。如傳説。有一比丘。於大衆中行女人(7)言。故現身即轉根成女。此傳有文。由故意勝(8)異者。如傳説。有一黄門。由解脱牛黄門事故。(9)現身即轉根成男。復次

(16)論曰。由田勝者。聞有苾芻於僧衆中作(17)女人語。彼於現世轉作女人。此等傳聞其(18)類非一。由意勝者。聞有黄門救脱諸牛(19)黄門事故。彼於現世轉作丈夫。此等傳聞(20)事亦非一。

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tadbhūmyatyantavairāgyāt

偈曰。永離欲地故。

See the full verse quoted previously

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tasya vā karmaṇo yā bhūmiḥ kuśalasyākuśalasya vā tato ’tyantavairāgyāttatkarma dṛṣṭadharmavedanīyaṃ karma saṃpadyate | tasyāṃ bhūmau jātasya kīdṛśaṃ karmetyāha

釋(10)曰。若業或善或惡。依此地生。由永離欲。此(11)地此業。則成現報業。此業何相。

或生此地永離此地染。於此地(21)中諸善不善業。

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vipāke niyataṃ hi yat || 4.55 ||

偈曰。若業於(12)報定。

See the full verse quoted previously

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yad dhi karma niyataṃ vipāke na tvavasthāyāṃ nāpy aniyataṃ tatyaiṣa niyamaḥ | yat punar avasthāntaraniyataṃ tasya tatraiva niyato vipākastadvato ’tyantavairāgyāsaṃbhavāt | yaccāniyataṃ tasyāvipāka evātyantavairāgyāt |

釋曰。若業於果報定。於位不定。此業是(13)所説現報業。若業於餘位中定。此業定於餘(14)位中與報。有此業人無離欲故。若不定云何。(15)此業無報。由永離欲故。

於異熟定位不定者。此業必(22)能招現法果。若有餘位順定受業。彼必定(23)無永離染義。必於餘位受異熟果。若於異(24)熟亦不定者。永離染故不受異熟。

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kīdṛśaṃ punaḥ kṣetraṃ yatrāvaśyaṃ dṛṣṭadharmavedanīyaṃ karma saṃpadyate | āha | buddhapramukho bhikṣusaṃghaḥ pudgalāstu pañca |

此田何相。於中所造(16)業。必定得現報。若總説。大比丘衆以佛爲現(17)前上首。若約人差別有五。

何田起(25)業定即受耶。[See the also next commentary of the following verse] See the next commentary of the following verse

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ye nirodhāraṇāmaitrīdarśanārhatphalotthitāḥ |
teṣu kārāpakārasya phalaṃ sadyo ’nubhūyate || 4.56 ||

偈曰。滅定無諍慈。(18)見羅漢果起。於彼損益業。果於現法受。

頌曰(26)於佛上首僧　及滅定無諍
(27)慈見修道出　損益業即受

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nirodhasamāpattivyutthitaḥ parāṃ cittaśāntiṃ labhate | nirvāṇasadṛśatvāt samāpatteḥ | sa hi gatapratyāgata eva nirvāṇādbhavati | araṇāvyutthitasyāpramāṇasattvāraṇāhitādhyāśayānugatātyudagrāpramāṇapuṇyaparibhāvanānugatā ca saṃtatirvartate | maitrīvyutthitasyāpramāṇasattvasukhādhyāśayānugatātyudagrāpramāṇapuṇyaparibhāvanānugatā ca saṃtativartate | darśanamārgavyutthitasyāśeṣadarśanaprahātavyaprahāṇāt pratyagrāśrayaparivṛttinirmalā saṃtatirvartate | arhatphalavyutthitasyāśeṣabhāvanāprahātavyaprahāṇātpratyagrāśrayaparivṛttiśuddhā saṃtatirvartate | ata eteṣu kṛtānāṃ kārāpakārāṇāṃ phalaṃ dṛṣṭa eva dharme niyataṃ prāpyate | śeṣasya tu bhāvanāmārgasyāparipūrṇasvabhāvaphalatvāc ca tadvyutthitānāṃ na tathā pratyagrāśrayaparivṛttiśuddhāśayasaṃtatirvartata iti na te tathā puṇyakṣetraṃ bhavati |

釋曰。(19)若人出無。心定觀。即得最極心寂靜。由此定(20)似涅槃故。此人因此定。如往還於涅槃。若人(21)出無諍三摩提。觀無量衆生。無諍利益。善意(22)所隨逐最猛盛。無量福徳熏修所變。相續正(23)起。若人出無量慈觀。無量衆生安樂善意所(24)隨逐最猛盛。無量福徳薫修所變相續正起。 (25)若人出四諦觀。見諦所破惑滅盡無餘。故新(26)得轉依。清淨相續即起。若人出阿羅漢果觀。(27)修道所破惑滅盡無餘。故新得轉依。清淨相(28)續即起。是故於此五人或作善利益事。或作(29)惡損惱事。此業果報。於現世必定應得。餘人(239a1)所修得道。未究竟故。若出未圓滿自性果觀。(2)新得轉依清淨不爾。是故彼不及前人福田。

(28)論曰。於如是類功徳田中爲善惡業定即(29)受果。功徳田者。謂佛上首僧。約補特伽羅(82c1)差別有五。一從滅定出。謂此定中得心(2)寂靜。此定寂靜似涅槃故。[This commentary is also applied to the previous commentary which mentioned "see the next commentary of the following verse"] 若從此定初起(3)心時。如入涅槃還復出者。二從無諍出。(4)謂此定中有縁無量有情爲境。増上利益(5)意樂隨逐。出此定時。有爲無量最勝功徳(6)所熏修身相續而轉。三從慈定出。謂此定(7)中有縁無量有情爲境。増上安樂意樂隨(8)逐。出此定時。有爲無量最勝功徳所熏修(9)身相續而轉。四從見道出。謂此道中永斷(10)一切見所斷惑得勝轉依。從此出時淨身續(11)起。五從修道出。謂此道中永斷一切修所(12)斷惑得勝轉依。從此出時淨身續起。故説(13)此五名功徳田。若有於中爲損益業。此業(14)必定能招即果。若從餘定餘果出時。由前(15)所修定非殊勝修所斷惑未畢竟盡故彼相(16)續非勝福田。

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vipākaḥ punar vedanāpradhānaḥ | tadidānīṃ vicāryate | syāt karmaṇaś caitasikyeva vedanā vipāko vipacyeta na kāyikī | syāt kāyikyeva na caitasikī syād ity āha

(3)若果報受爲勝。是故此義應思。有業但以(4)心受爲果報非身受不。有業但以身受爲果(5)報非心受不。説有。

異熟果中受最爲勝。今應思(17)擇。於諸業中頗有唯招心受異熟。或招身(18)受非心受耶。亦有。云何。

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kuśalasyāvitarkasya karmaṇo vedanā matā |
vipākaś caitasiky eva

偈曰。若善業無覺。許受爲(6)果報。此受是心法。

頌曰(19)諸善無尋業　許唯感心受
(20)惡唯感身受　是感受業異

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avitarkaṃ karma dhyānāntarāt prabhṛti yāvat bhavāgre | tasyāvitarkasya kuśalasya karmaṇaś caitasikyeva vedanā vipākaḥ | kasmānna kāyikī | tasyā avaśyaṃ savitarkavicāratvāt |

釋曰。無覺業者。從中間定(7)乃至有頂。此無覺善業。＊唯以心受爲果報。 (8)云何非身受。此身受必與覺觀倶起故。

(21)論曰。善無尋業。謂從中定乃至有頂所有善(22)業。於中能招受異熟者。應知但感心受非(23)身。身受必與尋伺倶故。

. . . .

kāyikyevāśubhasya tu || 4.57 ||

偈曰。(9)若惡＊唯身受。

See the full verse quoted previously

.

akuśalasya karmaṇaḥ kāyikyeva vedanā vipākaḥ | kasmānna caitasikī | tasya hi duḥkhā vedanā vipākaś caitasikī ca duḥkhā vedanā daurmanasyaṃ na ca daurmanasyaṃ vipāka iti vyākhyātametat |

釋曰。若惡業定以身受爲果(10)報。云何心受非彼報。此業以苦受爲報。若苦(11)受在心地則成憂根。此憂根非果報。於前已(12)説。

諸不善業能感受(24)者。應知但感身受非心。以不善因苦受(25)爲果心倶苦受。決定名憂憂非異熟。如前(26)已辯。 See the previous record

. .

yat tarhi sattvānāṃ cittakṣepo bhavati | katamasminnasau citte bhavati kena vā kāraṇena |

若爾衆生有癲狂。此＊癲狂於何心有。復(13)由何因生。

有情心狂何識因處。

.

cittakṣepo manaścitte |

偈曰。心癲於心心。

頌曰(27)心狂唯意識　由業異熟生
(28)及怖害違憂　除北洲在欲

.

manovijñāna ity arthaḥ | na hi pañcasu vijñānakāyeṣu cittaṃ kṣipyate | avikalpakatvāt |

釋曰。心心謂(14)意識。何以故。若人在於五識。則無＊癲亂事。(15)五識無分別故。

(29)論曰。有情心狂唯在意識。若在五識必無(83a1)心狂。以五識身無分別故。

.

sa ca karmavipākajaḥ |

偈曰。此從業報生。

See the full verse quoted previously

.

sa caiṣa cittakṣepaḥ sattvānāṃ karmajaḥ | ye hi dravyamantraprayogeṇa vā pareṣāṃ cittaṃ kṣepayanti akāmakaṃ vā viṣaṃ madyaṃ vā pāyayanti trāsayanti vā mṛgayādiṣvagnim vā dāveṣutsṛjanti prapātādvā pātayantyanyena vā kenacitpareṣāṃ smṛtiṃ bhraṃśayanti teṣāṃ tasya karmaṇo vipākenāyatyāṃ cittaṃ kṣipyate |

釋曰。此心(16)＊癲亂。從衆生業報生。若人以物呪及増加所(17)作。散壞他心。或不求欲衆生。令飮毒飮酒。或(18)恐怖衆生。於獵等時。或在礦野等處。縱火(19)焚燒。又以坑穽陷墜衆生。或由餘業令衆生(20)失念。因此業報。此衆生於未來世心則癲亂。(21)復有別因。

由五因故有情(2)心狂。一由有情業異熟起。謂由彼用藥物(3)呪術令他心狂。或復令他飮非所欲若毒若(4)酒。或現威嚴怖禽獸等。或放猛火焚燒山(5)澤。或作坑穽陷墜衆生。或餘事業令他失(6)念。由此業因於當來世感別異熟能令心(7)狂。

. .

bhayopaghātavaiṣamyaśokaiś ca

偈曰。怖打不平憂。

See the full verse quoted previously

.

釋曰。怖者。諸(22)鬼神作可畏形相來逼。此人見即驚怖。打者 (23)諸鬼神。因人惡行起憎恚心。於此人末摩作(24)打拍事。不平者。風熱淡互相違反。令身四大(25)皆不調適憂者。如婆師絺等。若意識＊癲亂。(26)此心＊癲亂。從業報生。云何言心受非果報。 (27)我等不説此心是果報。何爲四大違損是果(28)報。從此心起故。説心從果報生。由業所生四(29)大不平等。故心狂亂。不自在失念。説此心名(239b1)＊癲狂。若作如此四句得成。有心狂故亂。非(2)散故亂。廣説應知。狂亂非散亂者。心不自在(3)無染汚。散亂非狂亂者。心自在有染汚。狂亂(4)亦散亂者。心不自在有染汚。無狂亂亦無散(5)亂者。心自在無染汚。

二由驚怖。謂非人等現可怖形來相逼(8)迫。有情見已遂致心狂。三由傷害。謂因事(9)業惱非人等由彼瞋故傷其支節遂致(10)心狂。四由乖違。謂由身内風熱痰界互相違(11)反大種乖適故致心狂。五由愁憂。謂因喪(12)失親愛等事。愁毒纒懷心遂發狂。如婆(13)私等。若在意識方有心狂。復許心狂業異(14)熟起。如何心受非異熟耶。不説心狂是業(15)異熟。但言是業異熟所生。謂惡業因感不平(16)等異熟大種。依此大種心便失念。故説爲(17)狂。如是心狂對於心亂應作四句。謂有(18)心狂而非心亂。乃至廣説。 See the previous record 狂非亂者。謂諸(19)狂者不染汚心。亂非狂者。謂不狂者諸染汚(20)心。狂亦亂者。謂諸狂者諸染汚心。非狂亂(21)者。謂不狂者不染汚心。

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

katameṣāṃ punaḥ sattvānāṃ cittaṃ kṣipyate |

何衆生有狂亂心。

.

akurukāminām || 4.58 ||

偈曰。(6)欲界除鳩婁。

See the full verse quoted previously

.

釋曰。於欲界中有。＊唯除北鳩(7)婁。何以故。於天中亦有狂天。何況於人畜生(8)鬼神道中。地獄衆生皆恒狂亂。是彼衆生萬(9)種損惱恚害。末摩量重難忍。苦受所逼。於(10)自身亦不了別。何況能識是非等事。何心(11)何啼天地獄傳此中應説。於聖人亦有心狂(12)亂。由四大不平等故。除佛世尊。若約先定業。(13)受報已畢。若約不定業則無果報。不由怖畏。(14)已度五怖畏故。不由損害。永無惡行能生鬼(15)神憎恚心故。不由憂惱。證見法如實性故。

除北倶盧所餘欲(22)界。諸有情類容有心狂。謂欲天心尚有狂(23)者。況人惡趣得離心狂。地獄恒狂。多苦逼(24)故。謂諸地獄恒爲種種異類苦具傷害末(25)摩猛利難忍。苦受所逼尚不自識。況了是(26)非。故地獄中怨心傷歎。猖狂馳叫世傳有文。 (27)欲界聖中唯除諸佛。大種乖適容有心狂。 (28)無異熟生。若有定業必應先受後方得聖。(29)若非定業由得聖故。能令無果亦無驚(83b1)怖。超五畏故。亦無傷害以諸聖者無非(2)人等憎嫌事故。亦無愁憂證法性故。

. . . . . . . . .

復(16)次於經中説有三曲。身曲口曲意曲。復有三(17)麁。身麁口麁意麁。復有三澁。身澁口澁意澁。 (18)此中次第應知。

又經(3)中説。業有三種。謂曲穢濁。其相云何。

. . . .

vaṅkadoṣakaṣāyoktiḥ śāṭhyadveṣajarāgaje |

偈曰。説曲麁澁業。諂曲瞋欲(19)生。

頌曰(4)説曲穢濁業　依諂瞋貪生

.

釋曰。若身業從諂曲生。説名身曲業。邪(20)曲性類故。口意曲業亦爾。若身業從瞋恚生。(21)説名身麁業。忿怒性類故。口意麁業亦爾。若(22)身業從貪欲生説名身澁業。染汚性類故。口(23)意澁業亦爾。

(5)論曰。身語意三各有三種。謂曲穢濁。如其(6)次第應知依諂瞋貪所生。謂依諂生身語(7)意業名爲曲業。諂曲類故。若依瞋生身語(8)意業名爲穢業。瞋穢類故。若依貪生身語意(9)業名爲濁業。貪濁類故(10)説一切有部倶舍論卷第十五(11)(12)

. . .

kṛṣṇaśuklādibhedena punaḥḥ karma caturvidham || 4.59 ||

偈曰。黒白等差別。復説業四種。

(13)(14)阿毘達磨倶舍論卷第十六(15)　　尊者世親造(16)　三藏法師玄奘奉　　詔譯　(17)　　分別業品第四之四(18)又經中説。業有四種。謂或有業黒黒異熟。(19)或復有業白白異熟。或復有業黒白黒白異(20)熟。或復有業非黒非白無異熟能盡諸業。(21)其相云何。頌曰(22)依黒黒等殊　所説四種業
(23)惡色欲界善　能盡彼無漏
(24)應知如次第　名黒白倶非

.

(24)釋曰。有黒業黒果報。有白業白果報。有黒(25)白業黒白果報。有不黒不白業不黒不白果(26)報。生能滅盡餘諸業故。

See the previous record See the previous record See the previous record see the previous record

. . . .

aśubhaṃ rūpakāmāptaṃ śubhaṃ caiva yathākramam |
kṛṣṇaśuklobhayaṃ karma tatkṣayāya nirāsravam || 4.60 ||

偈曰。非善欲色有。(27)善次第應知。黒白有二業。能滅彼無流。

See the full verse quoted previously

.

aśubhaṃ karma ekāntena kṛṣṇaṃ kliṣṭatvāt kṛṣṇavipākaṃ cāmanojñavipākatvāt | rūpāptaṃ śubhamekāntena śuklamakuśalenāvyatibhedāt | śuklavipākaṃ ca manojñavipākatvāt | ārupyāptaṃ kasmānnocyate | yatra kila dvividho ’sti vipāka āntarābhavika aupapattibhavikaś ca | trividhasya kāyavāṅmanaskarmaṇo yatraiva saṃbhavastatraivoktam iti | tad api tūktaṃ sūtrāntare | “kāmāptaṃ śubhaṃ karma kṛṣṇaśuklamakuśalavyavakīrṇatvat kṛṣṇaśuklavipākaṃ vyavakīrṇavipākatvāt” | saṃtānata etadvyavasthāpitaṃ na svabhāvataḥ | na hy evañjātīyakamekaṃ karmāsti vipāko vā yat kṛṣṇaṃ ca syāt śuklaṃ cānyonyavirodhāt | nanu caivam akuśalasyāpi karmaṇaḥ kuśalavyavakīrṇatvāt kṛṣṇaśuklatvaṃ prāpnoti | nāvaśyamakuśalaṃ kuśalena vyavakīryate | kāmadhātau tasya balavattvāt | kukśalaṃ tu vyavakīryate | durbalatvād iti | anasravaṃ karmaiṣāṃ trayāṇāṃ karmaṇāṃ kṣayāya prahāṇāya saṃvartate | taddhyakṛṣṇam akliṣṭatvād aśuklaṃ vipākaśuklatā ’bhāvāt | ābhiprāyiko hy eṣo ’śukla śabdaḥ | uktaṃ tu bhagavatā mahatyāṃ śunyatāyā maśaikṣān dharmānārabhya “ime te ānanda dharmā ekāntakuśalā ekāntānavadyā” iti | śāstre ca | “śuklā dharmāḥ katame | kuśalā dharmā anivṛtāvyākṛtāś ceti” | avipākaṃ dhātvapatitatvāt pravṛttivirodhāc ca |

釋曰。(28)非善業者。一向名黒。本性黒故。果報亦黒。果(29)報非可愛故。此業＊唯欲界。有色界善業一向(239c1)白。非黒所雜故。果報亦白。果報可愛故。云何(2)不説無色界業。若是處有二種果報。謂中陰(3)生陰。有三種業。謂身口意。此中説黒白業。餘(4)處不説。有餘師云。此亦於餘經中説。欲界善(5)業名黒白業。非善所雜故。果報亦黒白。果報(6)相雜故。若分別此業。須約相續。不得約性。何(7)以故。無一業如此種類及果報。此業是黒即(8)是白。無如此義。互相違故。若爾惡業爲善(9)業所雜故。應成白黒業。惡爲善所雜。此義不(10)成。於欲界中惡力強故。＊唯善可雜。由力弱(11)故。無流業者。若起能滅盡此三。何以故。此業(12)非黒。無染汚故。非白。無白果報故。此不白(13)言。是不了義説。有別意故。佛世尊於大空經(14)中。依無學法説。阿難如此法。一向白一向善(15)一向無訶。於阿毘達磨藏中説。何者爲白法 (16)善法及無覆無記法。無果報者。不墮於界故。(17)與生死相違故。

(25)論曰。佛依業果性類不同所治能治殊説黒(26)黒等四。諸不善業一向名黒。染汚性故。異熟(27)亦黒。不可意故。色界善業一向名白。不雜(28)惡故。異熟亦白。是可意故。何故不言無色(29)界善。傳説若處有二異熟謂中生有。具三種(83c1)業謂身語意。則説非餘。然契經中有處亦(2)説。欲界善業名爲黒白。惡所雜故。異熟亦(3)黒白。非愛果雜故。此黒白名依相續立。非(4)據自性。所以者何。以無一業及一異熟是(5)黒亦白。互相違故。豈不惡業果善業果雜故。(6)是則亦應名爲白黒。不善業果非必應爲(7)善業果雜。欲善業果必定應爲惡業果雜。 (8)以欲界中惡勝善故。諸無漏業能永斷盡前(9)三業者名爲非黒。不染汚故。亦名非白。以(10)不能招白異熟故。此非白言是密意説。 (11)以佛於彼大空經中告阿難陀。諸無學法(12)純善純白一向無罪。本論亦言云何白法。 (13)謂諸善法無覆無記。無異熟者不墮界故。(14)與流轉法性相違故。

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