Bibliotheca Polyglotta

mithyādṛṣṭestu mohena

偈曰。邪見由無明。

See the full verse quoted previously

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adhimātrabhūto hi tāṃ niṣṭhāpayati |

(13)釋曰。若人起最重品癡。能成就邪見。

邪(24)見究竟要由愚癡。由上品癡現前成故。

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śeṣāṇāṃ tribhir iṣyate |

偈曰。許(14)所餘由三。

See the full verse quoted previously

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ke punaḥ śeṣāḥ | mṛṣāvādapaiśunyasaṃbhinnapralāpāḥ | eṣāṃ tribhir api niṣṭhā lobhena dveṣeṇa mohena vā

釋曰。何者爲餘。謂妄語兩舌無義(15)語。此三由三惡根。隨一成就。或由貪或由瞋(16)或由癡。

虚(25)誑離間雜穢語三許一一由三根究竟。以(26)貪瞋等現在前時一一能令此三成故。

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ya ete karmapathāś caturbhiḥ kāṇḍairuktāstrayastraya ekastrayaś ca eṣāṃ yathākramaṃ

是業道約四節所説。謂三三一三。如(17)此次第應知。

諸惡(27)業道何處起耶。

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sattvabhogāvadhiṣṭhānaṃ nāmarūpaṃ ca nāma ca || 4.71 ||

偈曰。衆生受用依。名色及名聚。

頌曰(28)有情具名色　名身等處起

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sattvādhiṣṭhānā vadhādayaḥ | bhogādhiṣṭhānāṃ parastrīgamanādayaḥ | nāmarūpādhiṣṭhāmithyādṛṣṭiḥ | nāmakāyādhiṣṭhānā mṛṣāvādādayaḥ |

(18)釋曰。殺等依止衆生起。邪婬等依止受用物(19)起。邪見依止名色起。妄語等依止名聚起。

(29)論曰。如前所説四節業道。三三一三隨其(86b1)次第於有情等四處而生。謂殺等三有情處(2)起。偸盜等三衆具處起。唯邪見一名色處起。 (3)虚誑語等三名身等處起。

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yaḥ paraṃ maraṇānniyamayya samaṃ tena pūrvaṃ vā mriyate kimasya maulaḥ karmapatho bhavaty utāho na |

若(20)人起定心。爲殺彼人。或與彼同時死。或在彼(21)前死。爲有根本業道不。

有起加行定欲(4)殺他。而與所殺生倶死或前死亦得根本(5)業道罪耶。

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samaṃ prāk ca mṛtasyāsti na maulaḥ

偈曰。倶死及前死。無(22)根。

頌曰(6)倶死及前死　無根依別故

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ata evocyate “syāt prayogaṃ kuryāt phalaṃ ca paripūrayenna ca prāṇātipā tāvad yena spṛśyate | āha | syāt yathā_ api tadvyaparopavaḥ pūrvaṃ saha vā kālaṃ kuryād” iti kiṃ punas tatkāraṇam na hi vadhye jīvati hantuḥ prāṇātipā tāvad yenāsti yogo nāpi sahamṛtasya hantuḥ |

釋曰。是故顯此問。若人行殺生事。果亦究(23)竟。不犯殺生罪。有如此義不有。若能殺人。或(24)在前死。或同時死。若爾何因所殺人猶活未(25)死。殺者與殺生罪不相應。若殺者同時死亦(26)不相應。云何不相應。

(7)論曰。若能殺者與所殺生倶時命終。或在(8)前死。彼定不得根本業道故。有問言。頗有(9)殺者起殺加行及令果滿而彼不爲殺罪(10)觸耶。曰有。云何。謂能殺者與所殺生倶死(11)前死。何縁如是。以所殺生其命猶存不可(12)令彼能殺生者成殺罪故。非能殺者其命(13)已終可得殺罪。

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anyāśrayodayāt |

偈曰。別依生。

See the full verse quoted previously

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thenāśrayeṇa tatprayogaḥ kṛtaḥ sa ucchinno ’nya evāśrayo nikāyasabhāgabhinna utpannaḥ | tasya prayoktṛtvāt karmapathena yogo na yuktaḥ | yat senāpātamṛgayāvaskandheṣu pareṣāṃ vadhārthaṃ bahavaḥ samagrāḥ patanty ekaś ca prāṇātipātaṃ karoti kastena samanvāgato bhavati |

釋曰。由(27)此依止。於彼行殺事。此依止已斷滅。有別依(28)止生。異先聚同分。此依止不行殺事故。是故(29)無與業道相應義。復次若爲殺他故。集衆爲(242a1)軍。或掘坑或獵或偸破。多人聚集同爲此事。(2)於中一人若行殺生事。何人得殺生罪。

別依生故。謂殺加行所依止(14)身今已斷滅。雖有別類身同分生。非罪依(15)止。此曾未起殺生加行。成殺業道理不應(16)然。若有多人集爲軍衆欲殺怨敵。或獵(17)獸等。於中隨有一殺生時。何人得成殺生(18)業道。

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senādiṣvekakāryatvāt sarve kattṛvadanvitāḥ || 4.72 ||

偈曰。(3)軍等同事故。悉得如作者。

頌曰(19)軍等若同事　皆成如作者

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yathaiva hi karttā tathā sarve samanvāgatā bhavanty ekakāryatvāt | arthato hi te ’yonyaṃ payoktāro bhavanti | yas tarhi balān nīyate so ’pi samanvāgato bhavaty anyatra ya evaṃ niścitya yāyāt yāvaj jīvitahetor api prāṇinaṃ na haniṣyāmīti |

釋曰。如作者犯罪。(4)如此一切人同犯一罪。共一事故。若由義此(5)彼更互相殺。若人由他勢力所逼引令入中。(6)是人亦與此罪相應。若人依此誓去。謂隨有(7)命爲救自命。我亦不殺。

(20)論曰。於軍等中若隨有一作殺生事。如自(21)作者一切皆成殺生業道。由彼同許爲一(22)事故。如爲一事展轉相教。故一殺生餘皆(23)得罪。若有他力逼入此中。因即同心亦成(24)殺罪。唯除若有立誓自要救自命縁。亦不(25)行殺。雖由他力逼在此中。而無殺心故(26)無殺罪。

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kiyatā punaḥ prāṇātipātaṃ svayaṃ kurvataḥ karmapatho bhavati kiyatā yāvanmithyādṛṣṭiḥ karmapathaḥ iti lakṣaṇaṃ vaktavyaṃ tad ucyate |

唯除此人。若人自(8)作殺生事。此行幾量成業道。乃至邪見。成業(9)道此相應説。

今次應辯成業道相。謂齊何量(27)名曰殺生。乃至齊何名爲邪見。且先分別(28)殺生相者。

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prāṇātipātaḥ saṃcintya parasyābhrāntimāraṇam |

偈曰。殺生有故意。他想不亂殺。

頌曰(29)殺生由故思　他想不誤殺

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yadi mārayiṣyāmy enam iti saṃjñāya paraṃ mārayati tam eva ca mārayati nānyaṃ bhramitvā | iyatā prāṇātipāto bhavati | yas tarhi saṃdigdho mārayati kimayaṃ prāṇī na prāṇīti sa evānyo veti so ’pyavaśyametaṃ niścayaṃ labdhvā tatra praharati | yo ’stu so ’stviti kṛtamevānena tyāgacittaṃ bhavati | kathaṃ kṣaṇikeṣu skandheṣu prāṇātipāto bhavati | prāṇo nāma vāyuḥ kāyacittasaṃniśrito vartate | tamabhipātayati | yathā pradīpaṃ nirodhayati ghaṇṭāsvanaṃ vā | jīvitendriyaṃ vā prāṇāstannirodhayati | yadyekasyāpi jīvitakṣaṇasyotpadyamānasyāntarāyaṃ karoti prāṇātipā tāvad yena spṛśyate nānyathā | kasya tajjīvitaṃ yastadabhāvānmṛto bhavati | kasyeti ṣaṣṭhīṃ pudgalavāde vicārayiṣyāmaḥ | uktaṃ tu bhagavatā

(10)釋曰。若人有故意。我必應殺彼。於彼有彼想。(11)＊唯殺彼不漫殺餘。由此三義殺生成業道。 (12)若爾有人。心疑不決而殺生。謂此爲是衆生。(13)爲非衆生。爲是彼爲非彼。此人於殺已決方(14)殺。謂若是若非我必須殺。此人已作捨心。若(15)殺生得殺生罪。於刹那刹那滅五陰中。云何(16)斷波羅那。此名有何義。以風爲義。此風依身(17)依心起。若人斷此風。譬如風滅燈光手滅鈴(18)聲。斷此風亦爾。是名斷波羅那。或以命根爲(19)義。是一刹那命根。正欲生。若遮礙此。即犯殺(20)生罪。異此不犯。此命屬何人。由命斷彼死。説(21)此命屬彼人。何物爲彼。此義於破説我中當(22)共思量。佛世尊説

(86c1)論曰。要由先發欲殺故思於他有情他有(2)情想作殺加行不誤而殺。謂唯殺彼不漫(3)殺餘。齊此名爲殺生業道。有猶豫殺亦成(4)殺生。謂彼先於所欲殺境心懷猶豫爲生(5)非生。設復是生爲彼非彼。後起決志若是(6)若非我定當殺。由心無顧。若殺有情亦成(7)業道。於刹那滅蘊如何成殺生。息風名生。(8)依身心轉。若有令斷不更續生。如滅燈光(9)鈴聲名殺。或復生者即是命根。若有令斷(10)不續名殺。謂以惡心隔斷他命。乃至一念(11)應生不生。唯此非餘殺罪所觸。此所斷命(12)爲屬於誰。謂命若無彼便死者。既標第六(13)非我而誰。破我論中當廣思擇。故薄伽梵所(14)説頌言

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“āyur uṣmā ’tha vijñānaṃ yadā kāyaṃ jahatyamī |
apaviddhastadā śete yathā kāṣṭhamacetana” || iti |

(23)命根暖及識　若三棄捨身
(24)彼捨即永眠　如枯木無覺

(15)壽煖及與識　三法捨身時
(16)所捨身僵仆　如木無思覺

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tasmāt sendriyaḥ kāyo jīvatīty ucyate anindriyo mṛta iti | abuddhipūrvād api prāṇivadhāt karturadharmo yathā ’gnisaṃyogāddāha iti nirgranthāḥ | teṣāṃ paradāradarśane ’pyeṣa prasaṅgaḥ | nirgranthaśiroluñcane ca kaṣṭatapodeśane ca śāstuḥ tadvisūcikāmaraṇe ca dāturvaidyānāṃ cāturapīḍane maraṇe ca mātṛgabhasthayoścānyonyaṃ duḥkhanimittatvāt | vadhyasyāpi ca tatkriyāsaṃbandhādagnisvāśrayadāhavat | kāryataścāprasaṅgastadasambandhāt | pareṇāgnim sparśayatastenādāhavat | acetanānāṃ ca kāṣṭhādīnāṃ gṛhapāte prāṇivadhāt pāpaprasaṅgo na vā dṛṣṭāntamātrāt siddhir iti | uktaḥ prāṇātipātaḥ |

(25)是故有命根身名活。無命根身名死。尼乾陀(26)子説。若不以知爲先殺生。殺者亦得罪。譬如(27)不以知爲先觸火亦被燒。於彼若遇見他婦及(28)觸。此義亦應然。拔尼乾陀子髮。教彼修苦行。(29)彼腹脹死。施主應得罪。母及胎互爲困苦因(242b1)故。犯罪人由與殺事相應故。如火燒自依。 (2)若人教他殺。不應得罪。譬如教他觸火。由(3)教故自不被燒。無意土木等亦應得罪。如屋(4)倒殺生故。又於犯死罪理。不應但由立譬得(5)成。説殺生罪已。

(17)故有根身名有命者。無根名死。其理決然。 (18)離繋者言。不思而殺亦得殺罪。猶如觸火(19)設不先思亦被燒害。若爾汝等遇見他妻。(20)或誤觸身亦應有罪。又善心者拔離繋髮。(21)或師慈心勸修苦行。或因施主宿食不消。(22)此等皆應獲苦他罪。又胎與母互爲苦(23)因。應母與胎有苦他罪。又所殺者既與殺(24)合。亦應如火能燒自依。不應但令能殺得(25)罪。又遣他殺殺罪應無。如火不燒教觸(26)火者。又諸木等應爲罪觸。如舍等崩亦害(27)生故。又非但喩立義可成。已分別殺生。當(28)辯不與取。

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adattādānamanyasvasvīkriyā balacauryataḥ || 4.73 ||

偈曰。偸盜於他物。力闇取屬(6)己。

頌曰(29)不與取他物　力竊取屬己

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abhrāntyeti vartate | yadi balād vā cauryeṇa vā parasvaṃ svīkaroti yatraiva ca balacauryābhiprāyeṇānyatra saṃjñāvibhramāt iyatā ’dattādānaṃ bhavati | stūpādapaharato buddhād adattādānam | sarvaṃ hi tadbhagavatā parinirvāṇakāle parigṛthītam iti | yeṣāṃ samrakṣyam ity apare | asvāmikaṃ ca nidhimuddharato viṣayasvāmikāt parivartakaṃ harataḥ kṛte karmaṇi sīmāprāptebhyaḥ akṛte sarvabuddhaśaikṣyebhyaḥ |

釋曰。不亂言流。若人由強力。或由闇竊取(7)他財物屬己。於他物中若有取意。由力由暗(8)除亂取。因此量成盜業道。若盜藪抖波物。(9)從佛得罪。何以故。一切供養物。於般涅槃時。(10)佛世尊悉已受。有餘師説。若人能護此物。從(11)此人得罪。若掘窖得無主物。從國主得罪。若(12)人偸迴轉物。若已作羯磨。從至不共住人得(13)罪。若未作羯磨。從一切佛弟子得罪。

(87a1)論曰。前不誤等如其所應流至後門故不(2)重説。謂要先發欲盜故思。於他物中起他(3)物想。或力或竊起盜加行。不誤而取令屬(4)己身。齊此名爲不與取罪。若有盜取窣堵(5)波物。彼於如來得偸盜罪。以佛臨欲入(6)涅槃時哀愍世間總受所施。有餘師説。望(7)守護者。若有掘取無主伏藏。於國主邊得(8)偸盜罪。若有盜取諸迴轉物。已作羯磨(9)於界内僧。若羯磨未成。普於佛弟子得偸(10)盜罪。餘例應思。已辯不與取。當辯欲邪行。

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agamyagamanaṃ kāmamithyācāraś caturvidhaḥ |

偈曰。行(14)非行邪婬。説此有四種。

(11)頌曰(12)欲邪行四種　行所不應行

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catuṣprakāramagamyagamanaṃ kāmamithyācāraḥ | agamyāṃ gacchati paraparigṛhītāṃ vā mātaraṃ duhitaraṃ vā mātṛpitṛsaṃbandhinīṃ vā | anaṅge vā gacchati svām api bhāryām apāne mukhe vā | adeśe vā gacchati prakāśe caitye vihāre vā | akāle vā gacchati | kaḥ punaḥ akālaḥ | garbhiṇīṃ vā gacchati pāyayantīṃ vā saniyamāṃ vā | yadi bharturanujñayā saniyamā bhavatīty eke | abhrāntyeti vartate | yadi svasaṃjñī parastriyaṃ yāyāt na syāt karmapathaḥ | yady anyaḥ parastrīsaṃjñayā ’nyām abhigacchet paradāraprayogād vastuparibhogāc ca syād ity eke | anyatra prayogānna syāt prāṇāti pātavad ity apare | bhikṣuṇīṃ gacchataḥ kasyāntikāt kāmamithyācāraḥ | viṣayasvāminaḥ | tasya hi tanna marṣaṇīyam | tasya_ api saniyamā svabhāryeva tu sā na gamyā | kumārīṃ gacchato yasya nisṛṣṭā no cedyasya rakṣā ’ntato rājñaḥ |

釋曰。四種行不應行(15)名邪婬。一行不應行。謂他所攝。若母女父母(16)親。二行不應行。謂非分。若自婦於下道及口。 (17)三行不應行。謂非處。若露處。支提處。修梵行(18)處。四行不應行。謂非時。若自婦有胎時。飮兒(19)時。受護時。若由夫聽許故得護。此爲非時。餘(20)部説如此。不亂言流。若往他婦所。作自婦想。(21)不成業道。若作他婦想。往餘他婦所。餘師説。(22)由行於他婦及受用此類故成業道別。處欲(23)作。於別處行故。無業道罪。譬如殺生。餘師(24)説如此。若於比丘尼行此事。從何處得罪。 (25)從國主得罪。何以故。此事非國主所忍許故。(26)若自婦有戒。尚不可行。何況比丘尼。若於童(27)女行此事。於父母所許人得罪。若未許人。於(28)守護人得罪。乃至於王得罪。

(13)論曰。總有四種行不應行。皆得名爲欲邪(14)行罪。一於非境行不應行。謂行於他所攝(15)妻妾或母或父或父母親乃至或王所守護(16)境。二於非道行不應行。謂於自妻口及餘(17)道。三於非處行不應行。謂於寺中制多逈(18)處。四於非時行不應行非時者何。謂懷胎時(19)飮兒乳時受齋戒時。設自妻妾亦犯邪行。(20)有説。若夫許受齋戒而有所犯方謂非時。(21)既不誤言亦流至此。若於他婦謂是己妻。(22)或於己妻謂爲他婦。道非道等但有誤心(23)雖有所行而非業道。若於此他婦作餘他(24)婦想行非梵行成業道耶。有説亦成。以於(25)他婦起婬加行及受用故。有説不成。如殺(26)業道於此起加行於餘究竟故。於苾芻尼(27)行非梵行。爲從何處得業道耶。此從國(28)王不忍許故。於自妻妾受齋戒時尚不應(29)行。況出家者。若於童女行非梵行。爲從(87b1)何處得業道耶。若已許他於所許處。未許(2)他者於能護人。此及所餘皆於王得。已辯(3)欲邪行。當辯虚誑語。

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anyathāsaṃjñino vākyam arthābhijñe mṛṣāvacaḥ || 4.74 ||

偈曰。別想説此(29)言。於解義妄語。

頌曰(4)染異想發言　解義虚誑語

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yadi yam arthaṃ bravīti tasminn anyathāsamjñī bhavati yaṃ cādhikṛtya bravīti sa tasya vākyasyārthābhijño bhavati tadvākyaṃ mṛṣāvādaḥ | anabhijñe kiṃ syāt | saṃbhinnapralāpaḥ syāt | vākyam ity ucyate | kadācicca bahavo varṇā vākyaṃ bhavant_iti katamaḥ tatra karmapathaḥ | paścimaḥ sahāvijñaptyā yatra cārthābhijño bhavati | pūrve tu varṇāḥ prayogaḥ | arthābhijña ity ucyate | ki tāvad abhijñātārthe śrotari āhosvit abhijñātuṃ samarthe | kiṃ cātaḥ | yadyabhijñātārthe manovijñānaviṣayatvād vākyārthasya śrotravijñānena saha nirodhāc ca vāgvijñapteravijñaptir eva syāt karmapathaḥ | athābhijñātuṃ samarthe | evaṃ doṣo na bhavati | kathaṃ cābhijñātuṃ samartho ’pyutpannabhāva utpanne śrotravijñāne | yathā na doṣastathā ’stu |

釋曰。是其所説義。於此義(242c1)中。起別異想説言。所依人若解此言義。此言(2)成妄語。若所依人不解此言義。此言云何。此(3)言則成無義語。所説言者。有時多文字成語。(4)於此語中何字成業道。最後字共無教成業(5)道。或隨處。彼人已解義。前文字但是前分加(6)行。説解義者。爲得聞已解義爲得聞能解義。 (7)若爾何有。若已解義。語義是意識境界故。言(8)語與耳識倶滅故。應但以無教爲業道。若能(9)解義則無此失。云何成能解。解語人在於耳(10)識。此人爲能解。如執無失可許。

(5)論曰。於所説義異想發言。及所誑者解所(6)説義。染心不誤成虚誑語。若所誑者未解(7)言義此言是何。是雜穢語。 See the next record 既虚誑語是所發(8)言有多字成言。何時成業道。與最後字(9)倶生表聲及無表業成此業道。或隨何時所(10)誑解義。表無表業成此業道。前字倶行皆此(11)加行。所言解義定據何時。爲據已聞正解(12)名解。爲據正聞能解名解。若爾何失。若(13)據已聞正解名解。言所詮義意識所知。語(14)表耳識倶時滅故。應此業道唯無表成。若據(15)正聞能解名解。雖無有失然未了知。如何(16)正聞可名能解。善言義者無迷亂縁。耳識(17)已生名爲能解。如無失者應取爲宗。

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ṣodaśa vyavahārāḥ sūtra uktāḥ | “adṛṣṭe dṛṣṭavāditā aśrute ’mate ’vijñāte vijñātavāditā dṛṣṭe adṛṣṭavāditā yāvad vijñāte ’vijñātavāditā itīme ’nāryā aṣṭau vyavahārāḥ | dṛṣṭe dṛṣṭavāditā yāvad vijñāte vijñātavāditā adṛṣṭ ’dṛṣṭavāditā yāvad avijñāte avijñātavāditā itīme āryā aṣṭau vyavahārāḥ | tatraiṣāṃ dṛṣṭaśrutamatavijñātānāṃ kiṃ lakṣaṇam |

如此於經中(11)説。言説有十六種。不見説見。乃至不知説(12)知。見説不見。乃至知説不知。此八非聖言説。 (13)不見説不見。乃至不知説不知。已見説見。乃(14)至已知説知。此八是聖言説。此中見聞覺知(15)相云何。

經説(18)諸言略有十六。謂於不見不聞不覺不知事(19)中言實見等或於所見所聞所覺所知事(20)中言不見等。如是八種名非聖言。若於不(21)見乃至不知言不見等或於所見乃至所知(22)言實見等。如是八種名爲聖言。何等名爲(23)所見等相。

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cakṣuḥ śrotramanaścittair anubhūtaṃ tribhiś ca yat |
taddṛṣṭaśrutavijñātaṃ mataṃ coktaṃ yathākramam || 4.75 ||

偈曰。眼耳及意識所證并餘三。此名(16)見聞知。次第或説覺。

頌曰(24)由眼耳意識　并餘三所證
(25)如次第名爲　所見聞知覺

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yac cakṣurvijñānenānubhūtaṃ tad dṛṣṭam ity uktam | yac chrotravijñānena tac chrutam | yanmano vijñānena tat vijñātam | yat ghrāṇajihvākāyavijñānais tanmatam | kiṃ kāraṇam | gandharasaspraṣṭavyānyavyākṛtatvānmṛtakalpāni | ata eteṣu matākhyeti vaibhāṣikāḥ | kim atra jñāpakam | sūtraṃ yuktiś ca | sūtraṃ tāvat “tatkiṃ manyase māhakīmātaḥ yāni tvayā cakṣuṣā rūpāṇi na dṛṣṭāni na dṛṣṭapūrvāṇi na paśyasi nāpi te evaṃ bhavati paśyeyam iti | api nu te tannidānamutpannaśchando vā rāgo vā sneho vā yena vā ālayo vā nīyatiradhyavasānaṃ vā | no bhadanta | ye tvayā śrotreṇa śabdā na śrutā na śrutapūrvā vistareṇa yāvanmanasā dharmā na vijñātā vistareṇa yāvanno bhadanta | atra ca te māhakīmātardṛṣṭe dṛṣṭamātraṃ bhaviṣyati śrute mate vijñāte vijñātapātram” ity uktam | atastriṣu viṣayeṣu dṛṣṭaśrutavijñātaśabdāpadeśādgandhādiṣu matākhyā amyate | ata evaṃ cāniṣyamāṇe dṛṣṭādibhāvabāhyatvāt gandhādiṣu vyavahāro na syād ity eṣā yuktiḥ | sūtraṃ tāvajjñāpakamanyārthatvāt | na hy atra sūtre bhagavān vyavahārānāṃ lakṣāṇaṃ śāsti sma | kiṃ tarhi | atra ca te ṣaḍvidhe viṣaye caturṣu vyavahāreṣu dṛṣṭādivyavahāramātraṃ bhaviṣyati na priyāpriyanimittādhyāropa ity ayam atra sūtrārtho dṛśyate | kiṃ punar ḍṛṣṭaṃ kiṃ ca yāvad vijñātam | kecit tāvad āhuḥ | “yat pañcabhir indriyaiḥ pratyakṣaṃ taddṛṣṭam | yat parata āgamitaṃ tacchrutam | yat svayaṃ yuktyanumānato rucitaṃ tanmatam | yanmanaḥpratyakṣabhāvenādhiṣṭitaṃ pratyātmavedyaṃ tadvijñātam” iti | ete ca pañca viṣayāḥ pratyekaṃ dṛṣṭā iti vā kṛtvā vyavahrilyante | śrutā matā vijñātā iti vā | ṣaṣṭho ’nyatra dṛṣṭāditi nāsti gandhādiṣu vyavahārābhāvaprasaṅgaḥ | tasmād yuktiṃrapyeṣā yuktirna bhavati | pūrvācāryā evam āhuḥ | yad dṛṣṭaṃ yat pratyakṣīkṛtaṃ cakṣuṣā | śrutaṃ yac chrotreṇa parataścākharitam | mataṃ yat svayaṃ cintitam | vijñātaṃ yat pratyātmapratisaṃveditamadhigataṃ cotpannam |

釋曰。若眼識所證爲見。(17)耳識所證爲聞。意識所證爲知。鼻舌身識所(18)證爲覺。何以故。香味觸本性無記故。譬如死(19)屍。是故縁彼識説爲覺。毘婆沙師説如此。此(20)中以何爲證。有二種證。謂阿含及道理。阿含(21)云。摩羅枳母。汝意云何。是色非汝眼昔所(22)曾見。非今正所見。非汝作心。我當應見。汝爲(23)因此色得起欲起愛起喜起著起結起貪不。 (24)不爾。婆檀多。是聲非汝耳昔所曾聞。乃至是(25)法非汝意昔所曾知。廣説乃至。不爾婆檀多。 (26)摩羅枳母。汝意云何。爲於此中於見＊唯有見(27)生。於聞＊唯有聞生。於覺＊唯有覺生。於知(28)＊唯有知生。於經中説如此。既於三塵説見聞(29)知。故知於餘三塵同立覺名。若不許如此。此(243a1)三在見等三外故。於香等應無言説。是名道(2)理。此經非證。有別義故。何以故。於此經中(3)非佛世尊欲判四言説相故。説此言説何爲。(4)佛言摩羅枳母。於六境界中。及於見等四種(5)言説中。爲但見等言説起。爲更増足愛不愛(6)等因。於此説中見經義如此。若爾何相爲見。(7)乃至何相爲知。有餘師説。五根所證爲見。從(8)他傳得爲聞。是時所籌量。自意所許爲覺。自(9)心所證爲知。是五塵隨一所見故。因此義立(10)見言説。若事非自所證。但從他傳得説此名(11)聞。若事約五塵。由自思量所立。自所許故。説(12)此名覺。 See the previous record 第六塵異五故。但意識所證。説此名(13)知。是故於香等無無言説。是故汝所立道理。(14)不成道理。先舊諸師説如此。眼根所證説名(15)見。從他傳得説名聞。是自所思説名覺。對自(16)身所受所得説名知。

(26)論曰。毘婆沙師作如是説。若境由眼識所(27)證名所見。若境由耳識所證名所聞。若境(28)由意識所證名所知。若境由鼻識舌識及(29)身識所證名所覺。所以然者。香味觸三無(87c1)記性故如死無覺。故能證者偏立覺名。何(2)證知然。由經理證。言由經者。謂契經説。佛(3)告大母。汝意云何。諸所有色非汝眼見。非(4)汝曾見。非汝當見。非希求見。汝爲因此起(5)欲起貪起親起愛起阿頼耶起尼延底起(6)耽著不。不爾。大徳。諸所有聲非汝耳聞。廣(7)説乃至諸所有法非汝意知。廣説乃至。不(8)爾。大徳。復告大母。汝於此中應知所見。雖(9)有所見應知所聞所覺所知。唯有所聞所(10)覺所知。此經既於色聲法境説爲所見所聞(11)所知。准此定於香等三境總合建立一所(12)覺名。若不許然何名所覺。又香味觸在所(13)見等外。於彼三境應不起言説。是名爲(14)理。此證不成。且經非證。經義別故。非此(15)經中世尊爲欲決判見等四所言相。然見(16)此經所説義者。謂佛勸彼於六境中。及於(17)見等四所言事。應知但有所見等言。不應(18)増益愛非愛相。若爾何相名所見等。有餘(19)師説。若是五根現所證境名爲所見。若他傳(20)説名爲所聞。若運自心以種種理。比度所(21)許名爲所覺。若意現證名爲所知。於五境(22)中一一容起見聞覺知四種言説。 See the previous record 於第六(23)境除見有三。由此覺名非無所目。香等(24)三境言説非無。故彼理言亦爲無理。先軌(25)範師作如是説。眼所現見名爲所見。從他(26)傳聞名爲所聞。自運己心諸所思構名爲(27)所覺。自内所受及自所證名爲所知。

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prasaṅgena śāstraṃ pravartayatām | yaḥ kāyenānyathātvaṃ prāpyetsyānmṛṣāvādaḥ | syāt | ata evocyate | “syiānna kāyena parākrameta prāṇātipā tāvad yena ca spṛśyeta | syād vācā parākrameta syānna vācā parākrameta mṛṣāvādāvadyena ca spṛśyeta | syāt kāyena parākrameta syānna kāyena na vācā parākrakmeta ubhayāvadyena ca spṛśyeta | syāt ṛśīṇāṃ manaḥpradoṣeṇa poṣadhanidarśanaṃ cātreti” | yadyubhayathā ’pi na parākrameta na cāvijñaptikāstyavijñaptiḥ kāmāvacarī kathaṃ tayoḥ karmapathaḥ siddhyati | kartavyo ’tra yatnaḥ | gato mṛṣāvādaḥ |

勿廣論此。更釋此論。若(17)人由身顯義異。爲有妄語不。有。是故阿毘達(18)磨藏説。爲有不由身行殺生事犯殺生罪不。 (19)有。若由言行。爲有不由言行妄語事犯妄語(20)罪不。有。若由身行。爲有不由身口行此事(21)犯殺生妄語罪不。有。如由仙人心忿責。此中(22)引布薩譬爲證。若由身口不行。無欲界無教(23)不以有教爲先故。云何此無教成業道。汝今(24)於中應作功用。説妄語已。

且止(28)傍言應申正論。頗有由身表異想義不(29)由發語成虚誑語耶。曰有。故論言。頗有(88a1)不動身殺生罪觸耶。曰有。謂發語。頗有不(2)發語誑語罪觸耶。曰有。謂動身。頗有不動(3)身不發語二罪所觸耶。曰有。謂仙人意憤(4)及布灑他時。若不動身亦不發語。欲無(5)無表離表而生。此二如何得成業道。於如(6)是難應設劬勞。已辯虚誑語。當辯餘三(7)語。

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paiśunyaṃ kliṣṭacittasya vacanaṃ parabhedane |

偈曰。破語有染(25)心。所説壞他愛。

頌曰(8)染心壞他語　説名離間語
(9)非愛麁惡語　諸染雜穢語
(10)餘説異三染　佞歌邪論等

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yat kliṣṭacittasya pareṣāṃ bhedāya vacanamaprītaye tat paiśunyam | arthabhijña iti vartate abhrāntyeti ca |

釋曰。解義言無亂言流。若有(26)染汚心。爲壞他和合及相喜愛。是名破語。 See the previous record

(11)論曰。若染汚心發壞他語。若他壞不壞倶(12)成離間語。解義不誤流至此中。

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pāruṣyam apriyaṃ

偈(27)曰。惡語非他愛。

See the full verse quoted previously

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vacanat | kliṣṭacittasyeti vartate | arthābhijñe abhrāntyeti ca | yat kliṣṭacittasya pareṣām apriyavacanamarthābhijñe tatraiva ca yat vivakṣitaṃ tat pāruṣyam |

釋曰。有染汚心。解義不亂。(28)此三言流。此三何義。若人有染汚心。於解義(29)人。是所欲説處。是所欲説語。即説是名惡語。

若以染心(13)發非愛語毀呰於他名麁惡語。前染心語(14)流至此故。解義不誤亦與前同。謂本期心(15)所欲罵者。解所説義業道方成。一切染(16)心所發諸語名雜穢語。所以者何。染所(17)發言皆雜穢語故。

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sarvaṃ kliṣṭaṃ bhinna pralāpitā || 4.76 ||

(243b1)偈曰。諸染非應語。

See the full verse quoted previously

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vākyam ity adhikāro vartate | sarvaṃ kliṣṭaṃ vacanaṃ saṃbhinnapralāpaḥ | saiva saṃbhinnapralāpitā | tadyogena hi saṃbhinnapralāpī bhavati |

釋曰。一切染汚言。與義不(2)相應故。名非應語。亦名散語。於義不相攝故。

唯前語字流至此中。

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ato ’nyat kliṣṭam ity anye

(3)偈曰。餘説異三染。

See the full verse quoted previously

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ato mṛṣāvādādikādvākkarmaṇo yadanyat kliṣṭaṃ vacanaṃ tatsaṃbhinnapralāpa ity apare |

釋曰。有餘師説。從妄語等(4)口業。若有染汚口業。異彼是名非應語。

有(18)餘師説。異虚誑等前三種語所有一切染(19)心發言名雜穢語。

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lapanāgītanāṭyavat |
kuśāstravac ca

偈曰。(5)佞悲歌舞曲。邪論。

See the full verse quoted previously

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tadyathā bhikṣur mithyājīvī lapanāṃ karoti raktāś ca kecit gāyanti nāṭacye ca naṭāḥ pareṣāṃ rañjanārthaṃ pralapanti | kukśāstrāṇi ca taddṛṣṭayo ’pi gadanti | evaṃ paridevasaṃgaṇikādikam api yadanyanmṛṣāvādādibhyaḥ kliṣṭaṃ vākkarma tatsaṃbhinnapralāpaḥ | kathaṃ cakravartikāle gītaṃ cāsti na ca saṃbhinnapralāpaḥ | naiṣkramyopasaṃhitāni hi tadānīṃ giyante sma na grāmyarasopasaṃhitāni | tadāpyāvāhavivāhadyabhilāpasadbhāvādasti saṃbhinnapralāpo na karmapatha ity apare |

釋曰。譬如邪命比丘。爲(6)得利養作諂佞言。復有人爲別離憂所逼作(7)悲思言。復有人由欲染心故歌。復有舞兒。於(8)舞時爲染汚他作諸詞曲。復有人執邪論。起(9)見弘説此論乃至俗話等言。異妄語等三。所(10)有染汚言。皆名非應語。轉輪王時有歌。云何(11)非非應語。是時彼人所歌。一切與出離義相(12)應。不與邪味相應。是時有求婦迎婦等語。雖(13)是非應語而非業道。餘師説如此。

此謂佞歌及邪論等。佞(20)謂諂佞。如有苾芻邪命居懷發諂佞語。(21)歌謂歌詠。如世有人以染汚心諷吟相(22)調。及倡妓者爲悦他情以染汚心作諸(23)詞曲。言邪論者。謂廣辯説諸不正見所執(24)言詞。等謂染心所發悲嘆。及諸世俗戲論言(25)詞。但異前三染心所發一切皆是雜穢語收。 (26)輪王現時亦有歌詠。如何不是雜穢語收。 (27)由彼語從出離心發能引出離非預染(28)心。有餘師言。爾時亦有成嫁娶等所發染言。(29)由過輕故不成業道。已辯三語。當辯意(88b1)三。

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abhidhyā tu parasvaviṣamaspṛhā || 4.77 ||

偈曰。貪欲(14)者。他財不平欲。

頌曰(2)惡欲他財貪　憎有情瞋恚
(3)撥善惡等見　名邪見業道

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aho vata yat pareṣāṃ tanmama syād iti parasvebhyo yā viṣameṇānyāyena spṛhā svīkaranecchā balādvā copāyādvā sā ’bhidhyā karmapathaḥ | sarvaiva kāmāvacarī tṛṣṇābhidhyetyapare | tathā hi nivaraṇādhikāre kāmacchandamadhikṛtyoktaṃ sūtre “so ’bhidhyāṃ loke prahāye” tyevamādi | yady api sarvābhidhyā natu sarvā karmapatha audārikaduṣcaritasaṃgrahādity apare | 247,16-247,17 mā bhūccakravartināmapyuttarakauravānāṃ pābhidhyā karmapatha iti |

釋曰。於他財物非道理非平(15)等求得。爲屬自己作是意願。如此等物皆悉(16)屬我。或由力或由闇。此貪欲名業道。有餘(17)師説。一切欲界愛欲。皆是貪欲業道。何以故。(18)於五蓋經。依愛欲有如此言。此人捨於世間(19)貪欲蓋。若一切愛皆是貪欲。非一切悉是業(20)道。由攝重品惡故。勿一切轉輪王及北鳩婁(21)人有貪欲業道。餘師説如此。

(4)論曰。於他財物惡欲名貪。謂於他財非理(5)起欲。如何令彼屬我非他。起力竊心耽(6)求他物。如是惡欲名貪業道。有餘師言。諸(7)欲界愛皆貪業道。所以者何。五蓋經中依貪(8)欲蓋佛説應斷此世間貪。故知貪名總説(9)欲愛。有説。欲愛雖盡名貪。而不可説皆(10)成業道。此惡行中攝麁品故。勿輪王世及(11)北倶盧所起欲貪成貪業道。

. . . . .

vyāpādaḥ sattvavidveṣaḥ

偈曰。瞋恚捨衆(22)生。

See the full verse quoted previously

.

sattveṣu vidveṣo vyāpādaḥ parapīḍākārapravṛttaḥ |

釋曰。縁衆生過失。起害捨心。於損傷他事(23)中。心強疾故成業道。

於有情類憎恚(12)名瞋。謂於他有情欲爲傷害事。如是憎恚(13)名瞋業道。

.

nāsti dṛṣṭiḥ śubhāśubhe |
mithyādṛṣṭiḥ

偈曰。於善惡無見。邪(24)見。

See the full verse quoted previously

.

śubhe cāśubhe ca karmaṇi yā nāstīti dṛṣṭiḥ sā mithyādṛṣṭiḥ | tadyathā “nāsti dattaṃ nāstīṣṭaṃ nāsti hutaṃ nāsti sucaritaṃ nāsti duścaritam ity evamādi yāvan na santi loke ’hanta” iti | saiṣā sākalyena karmaphalāryāpavādikā mithyādṛṣṭirbhavati | ādimātraṃ tu śloke darśitam | evaṃlakṣaṇā ete daśa karmapathāḥ | karmapathā iti ko ’rthaḥ |

釋曰。於善惡二業撥云無業。是名邪見。如(25)經言。無施無供養無嗅多無善行無惡行。於(26)世間無沙門婆羅門是阿羅漢。此邪見具足。(27)謂撥業撥果撥聖人。於經中有多種文句。此(28)偈但顯重。是十業道體相。如此業道是何義。

於善惡等惡見撥無。此見名爲(14)邪見業道。如經説。無施與無愛樂無祠(15)祀無妙行無惡行。無妙惡行業果異熟。無(16)此世間無彼世間。無母無父。無化生有(17)情世間無沙門。或婆羅門是阿羅漢。彼經(18)具顯謗業謗果謗聖邪見。此頌擧初等言攝(19)後(20)説一切有部倶舍論卷第十六(21)(22)(23)(24)阿毘達磨倶舍論卷第十七(25)　　尊者世親造(26)　三藏法師玄奘奉　　詔譯　(27)　　分別業品第四之五(28)如是已辯十業道相。依何義名業道。

. . . . .

trayo hy atra panthānaḥ sapta karma ca || 4.78 ||

(29)偈曰。此後三。＊唯道七業道。

頌曰(29)此中三唯道　七業亦道故

.

abhidhyādayo hi trayaḥ karmaṇaḥ panthāna iti karmapathāḥ | tatsaṃprayogiṇī hi cetanā teṣāṃ vāhena vahati teṣāṃ gatyā gacchati | tadvaśena tathābhisaṃskaraṇāt | sapta tu prāṇātipātādayaḥ karma ca kāyavākkarmatvāt karmaṇaś ca panthāna iti karmapathāstatsamutthānacetanāyāstānadhiṣṭhāya pravṛtteriti | karmapathāś cakarma ca karmapathāśceti karmapathāḥ | asarūpāṇām apy ekaśeṣasiddheḥ | evam anabhidhyādayaḥ prāṇātipātaviratyādayaś ca jñeyāḥ | prayogapṛṣṭāni karmāṇi karmapathāḥ yasmāt tadarthaṃ tanmūlikā ca teṣāṃ pravṛttiḥ | yathaudārikaṃ ca grahaṇād ity uktaṃ prāk | yeṣāṃ cotkarṣāpakarṣeṇādhyātmikabāhyānāṃ bhāvānām utkarṣāpakarṣau loke bhavataḥ | ye tarhi dārṣṭāntikā abhidhyādīneva manaskarmecchanti teṣāṃ te kathaṃ karmapathāḥ | ta eva hi praṣṭavyāḥ | api tu śakyaṃ vaktuṃ karma ca te panthānaś ca sugatidurgatīnām iti karmapathāḥ | itaretarāvāhanādvā | ya ete daśākuśalāḥ karmapathāḥ sarve ete kuśalānāṃ karmaṇāṃ samudācāravirodhinaḥ |

釋曰。貪欲等三(243c1)是業家道。故説業道。發起故意依彼起故。 See the previous record 前(2)七亦業亦道。能顯本意故。是彼種類故。是故(3)名業。業道如前。 See the previous record 無貪等及離殺生等。應知亦(4)如此。前後二分云何非業道。由彼生爲成此(5)及依止。此爲根本故。如麁攝爲業道故。此如(6)前説。復次由彼増減。於世間一切内外物。勝(7)劣顯現故。立彼爲業道。若爾譬喩部師執但(8)貪愛等是意業。此三於彼云何成業道。汝應(9)問彼師。此亦可答。彼是業亦是惡趣道故。彼(10)名業道。復次更互相乘故。皆名業道。是所説(11)十惡業道。此一切與善法行相違故。故説名(12)惡。

(88c1)論曰。十業道中後三唯道。業之道故立業道(2)名。彼相應思説名爲業。彼轉故轉。彼行故(3)行。如彼勢力而造作故。前七是業。身語業(4)故。亦業之道。思所遊故。由能等起身語(5)業思託身語業爲境轉故。業業之道立(6)業道名。故於此中言業道者。具顯業道(7)業業道義。雖不同類而一爲餘。於世典(8)中倶極成故。離殺等七無貪等三立業道(9)名類此應釋。此加行後起何縁非業道。爲(10)此依此彼方轉故。又前説此攝麁品故。又(11)若由此有減有増令内外物有増有減立(12)爲業道。異此不然。譬喩論師執貪瞋等即(13)是意業。依何義釋彼名業道。應問彼師。 (14)然亦可言。彼是意業惡趣道故立業道名。 (15)或互相乘皆名業道。如是所説十業道。皆(16)與善法現起相違。諸斷善根由何業道。斷(17)續善相差別云何。

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

mūlacchedas tv asaddṛṣṭyā

偈曰。斷根由邪見。

頌曰(18)唯邪見斷善　所斷欲生得
(19)撥因果一切　漸斷二倶捨
(20)人三洲男女　見行斷非得
(21)續善疑有見　頓現除逆者

.

kuśalamūlacchedastu mithyādṛṣṭyā bhavaty adhimātraparipūrṇayā | yat tarhi śāstra uktaṃ “katamāny adhimātrāṇyakuśalamūlāni | yair akuśalamūlaiḥ kuśalamūlāni samucchinatti kāmavairāgyaṃ cānuprāpnuvan yāni tatprathamata upalikhatīti” | akuśalamūlādhyāhṛtatvāt mithyādṛṣṭesteṣv eva tatkarmāpadeśa eṣa kriyate tadyathāgnir eva grāmaṃ dahani caurāstu tasyādhyāhārakā iti caurairgrāmo dagdha ity ucyate |

釋曰。於十惡中由何惡(13)斷善根。由最上上品圓滿邪見。若爾於阿毘(14)達磨藏中云何説言。何者最上上品惡根。是(15)彼能斷滅善根。若人正至離欲欲界位。最初(16)所除。由邪見爲惡根所引起故。於惡根中立(17)邪見事。譬如火能燒國土。劫能引火令起故。(18)説國土爲劫所燒。

(22)論曰。惡業道中唯有上品圓滿邪見能斷善(23)根。若爾何縁本論中説云何上品諸不善根。 (24)謂諸不善根能斷善根者。或離欲位最初所(25)除。由不善根能引邪見。故邪見事推在彼根。(26)如火燒村火由賊起故世間説彼賊燒村。

. . . .

katam eṣāṃ kuśalamūlānāṃ samucchedo bhavati |

何者是所滅善根。

(27)何等善根爲此所斷。

.

kāmāptotpattilābhinām |

偈曰。欲(19)界生得善。

See the full veres quoted previously

.

kāmāvacarāṇi kuśalamūlāni samuchidyante | rūpārūpyāvacarair asamanvāgatatvāt | prajñaptibhāṣyaṃ tarhi kathaṃ nīyate | “iyatā ’nena pudgalena traidhātukāni kuśalamūlāni samucchinnāni bhavantīti” | tatprāptidūrīkaraṇam abhisaṃdhāyaitad uktam | saṃtatestadabhājanatvāpādanāt | upapattipratilābhikāny eva ca samucchidyante | prāyogikebhyaḥ pūrvaṃ parihīṇatvāt | kimālambanayā mithyādṛṣṭyā samucchidyante

釋曰。＊唯欲界中善根被斷。與色(20)無色界善根不相應故。若爾假名分別論云(21)何。將彼論云。＊唯由此量。是人已斷三界善(22)根。上界善根至得。依最遠相離義故説此言。 (23)由令相續非彼器故。＊唯生得善根被斷滅。是(24)一切加行得善已退失故。此邪見能斷善根。(25)縁何境界。

謂唯欲界生得善根。色(28)無色善先不成故。施設足論當云何通。如(29)彼論言。唯由此量是人已斷三界善根。依(89a1)上善根得更遠説。令此相續非彼器故。何(2)縁唯斷生得善根。加行善根先已退故。縁何(3)邪見能斷善根。

. . . . . . . . .

phalahetvapavādinyā

偈曰。謂撥無因果。

See the full verse quoted previously

.

yā ca hetum apavadate nāsti sucaritaṃ nāsti duścaritam iti yā ca phalaṃ nāsti sucaritaduścaritānāṃ karmaṇāṃ phalavipāka iti | ānantaryavimuktimārgasthānīye ete ity apare | sāsravālambanayaiva nānāsravālambanayā sabhāgadhātvālambanayaiva ca na visabhāgadhātvālambanayā | saṃprayogamātrānuśāyitvena durbalatvād ity eke | evaṃ tu varṇayanti |

釋曰。此邪見若(26)能撥因。謂無善惡行。若撥果謂無善惡行業(27)所有果報。此二邪見。似次第道及解脱道。餘(28)部師説。如此縁有流爲境。不縁無流。縁同分(29)界不縁非同分界。＊唯由相應隨眠故。故彼力(244a1)弱。 See the record after the following verse

謂定撥無因果邪見。撥無(4)因者。謂定撥無妙行惡行。撥無果者。謂定(5)撥無彼果異熟。有餘師説。此二邪見猶如無(6)間解脱道別。有餘師説。斷善邪見唯縁有漏。(7)非無漏縁。唯自界縁不縁他界。由彼唯作(8)相應隨眠。境不隨増。勢力劣故。如是説者(9)通一切縁。隨因亦増。有強力故。有餘師説。

. . . . .

sarvathā

偈曰。一切次。

See the full verse quoted previously

.

navaprakārāṇy api kuśalamūlāni sakṛt samucchidyante | darśanaprahātavyavad ity eke | evaṃ tu varṇayanti |

釋曰。諸師分別説。如此一(2)切邪見。九品善根一時能斷。譬如見諦滅惑。 (3)復有餘師説。

(10)九品善根由一刹那邪見頓斷。如見道斷(11)見所斷惑。如是説者

. .

kramaśaḥ

次第斷。

See the full verse quoted previously

.

navaprakārayā mithyādṛṣṭyā navaprakārāṇi kuśalamūlāni samucchidyante | bhāvanā heyakleśavat yāvad adhimātrādhimātrayā mṛdumṛdūnīti | evam ayaṃ granthaḥ pālito bhavati | “katamāny aṇusahagatāni kuśalamūlāni | āha | yair akuśalamūlaiḥ kuśalāni samucchinnāni sarvapaścāt vijahāti yaiḥ vikīrṇaiḥ samucchinna kuśalamūla iti saṃkhyāṃ gacchatīti” | asya tarhi granthasya ko nayaḥ | “katamāny adhiṃmātrādhimātrāṇy akuśalamūlāni | yair akukśalamūlaiḥ kuśalamūlāni samucchinattīti” | samāptim etat saṃdhāyoktam | tainiravaśeṣacchedāt | eko ’pi hi prakāras teṣām asamucchinnaḥ sarveṣāṃ punar utpattau hetuḥ syād iti | darśanamārgavadabhyutthānena cchinattīty eke | evaṃ tu varṇayantyubhayatheti | pūrvaṃ saṃvaraṃ vijahāti paścāt kuśalamūlāni samucchinattīty eke | evaṃ tu varṇayanti | yasya cittasya phalasaṃvaras tat tyāgāt tasya tyāga iti | atha kuśalamūlāni samucchidyante

由九品邪見。九品善根(4)被斷。譬如修道滅惑。乃至最上上品邪見。斷(5)最下下品善根。若執如此。毘婆沙伽蘭他。則(6)被守護。伽蘭他言。何者善根最細恒隨。是斷(7)善根人。最後所斷。由彼斷滅。此人得斷善根(8)名。若爾此伽蘭他義云何。將伽蘭他言。何者(9)最上上品惡根。若是惡根能除滅善根。名最(10)上上品。約圓滿事故説此言。何以故。由此滅(11)無餘故。無一品類在不被斷。爲彼作生因。如(12)見諦道中間不出觀。斷善根亦爾。復有餘師(13)説。此事有二種。復有餘師説。先斷除護類善(14)根。後斷自性善根。復有餘師説。若護是心果。(15)由捨此心。護亦被捨。於何處善根可斷滅。

漸斷善根。謂九品善根(12)由九品邪見逆順相對漸次而斷。如修道(13)斷修所斷惑。即下下邪見。能斷上上善根。(14)乃至下下善根。上上邪見所斷。若作是説(15)符本論文。如本論言。云何名微倶行善根。 (16)謂斷善根時最後所捨者。由捨彼故名斷(17)善根。若爾彼文何理復説云何上品諸不善(18)根。謂諸不善根能斷善根者。彼依究竟密(19)説此言。由此善根斷無餘故。謂若猶有一(20)品善根。餘品善根因斯可起。未可説彼名(21)斷善根。斷究竟時方名斷善。故唯説上品(22)名能斷善根。有餘師言。斷九品善終無中(23)出如見道中。如是説者通出不出。有餘師(24)説先捨律儀後斷善根。未易捨故。如是説(25)者若彼律儀是此品心所等起果。此品心斷(26)捨彼律儀。以果與因品類同故。爲在何處(27)能斷善根。

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

nṛṣu || 4.79 ||

偈(16)曰。人道。

See the full verse quoted previously

.

釋曰。於人道中。非惡道有。染無染(17)智不堅牢故。於天道證見業果報故。於三洲(18)非北鳩婁。彼本來無惡意故。餘師説。＊唯剡(19)浮洲人。若執如此。與伽蘭他相違。伽蘭他云。(20)剡浮洲人。若與最少根相應。＊唯與八根相(21)應。東毘提訶西瞿耶尼亦爾。此善根

人趣三洲非在惡趣。亦非天趣。(28)所以者何。以惡趣中染不染慧不堅牢故。 (29)以天趣中現見善惡諸業果故。言三洲者。(89b1)除北倶盧。彼無極惡阿世耶故。有餘師説。(2)唯贍部洲。若爾便違本論所説。如本論説。贍(3)部洲人極少成八根。東西洲亦爾。

. . . . .

chinatti strī pumān

偈曰。能(22)斷＊唯男女。

See the full verse quoted previously

.

stri ca samucchinatti puruṣaś ca mandacchandavīryaprajñatvāt na strītyapare ayaṃ grantho virudhyeta “yaḥ strīndriyeṇa samanvāgato niyatamasāvaṣṭābhir indriyaiḥ samanvāgata” iti teṣām api tṛṣṇācarito na samucchinatti calāśayatvāt kas tarhi

釋曰。若斷善根。＊唯男女能斷。餘(23)師説。智根精進根昧鈍故。女人不斷。若爾此(24)執與伽蘭他則相違。伽蘭他云。若人與女根(25)相應。此人必定與八根相應。於男女中貪愛(26)行。不能斷善根。意地動弱故。若爾何行人能(27)斷。

如是斷善(4)依何類身。唯男女身。志意定故。有餘師説。(5)亦非女身。欲勤慧等皆昧鈍故。若爾便違本(6)論所説。如本論説。若成女根定成八根。男(7)根亦爾。 See the previous record 爲何行者能斷善根。

. . . . . .

dṛṣṭicaritaḥ

偈曰。見行。

See the full verse quoted previously

.

dṛḍhagūḍhapāpāśayatvāt ata eva na śaṇḍādayas tṛṣṇācarite pakṣyatvāt āpāyikavac ca kiṃsvabhāvaḥ kuśalamūlasamucchedaḥ

釋曰。此人惡意甚深堅牢故。(28)是故黄門等不能斷。是貪愛行部類故。猶如(29)惡道。此斷善根體相云何。

唯見行人非(8)愛行者。諸愛行者惡阿世耶極躁動故。諸(9)見行者惡阿世耶極堅深故。由斯理趣非(10)扇搋等能斷善根。愛行類故。又此類人如(11)惡趣故。此善根斷其體是何。

. . .

so ’samanvayaḥ

偈曰。此非得。

See the full verse quoted previously

.

yadā hi kuśalamūlānāṃ prāptir na punar utpadyate aprāptir apy utpadyate | tasminn asamanvāgama utpanne samucchinnāni kuśalamūlāny ucyante | teṣāṃ samucchinnānāṃ kathaṃ punaḥ pratisaṃdhiḥ

釋(244b1)曰。是時善根至得斷不更生。非至得生。於非(2)至得生時。説善根已斷。此善根已斷。云何更(3)相續。

善斷應知非得(12)爲體。以斷善位善得不生。非得續生替善(13)根得非得生位名斷善根。故斷善根非得爲(14)體。善根斷已由何復續。

. . .

saṃdhiḥ kāṅkṣāsti dṛṣṭibhyāṃ |

偈曰。接善疑有見。

See the full verse quoted previously

.

yadā ’sya hetuphale vicikitsā cotpadyate | aṣṭidṛṣṭir vā samyak dṛṣṭir ity arthaḥ | tadā punaḥ tatprāptisamutpādāt pratisaṃdhitāni kuśalamūlāny ucyante | navaprakārāṇāṃ yugapat pratisaṃdhānaṃ krameṇa tu saṃmukhībhāva ārogyabalalābhavat | sa punas teṣāṃ pratisaṃdhiḥ

釋曰。此人於因果中(4)若生疑心。或生有見。此名正見。是時正見至(5)得更起故。説接善根昔時九品已斷。今一時(6)相接。由次第現前。譬如得無病及力。是彼人(7)接善根。

由疑有見。謂因果(15)中有時生疑。此或應有。或生正見定有非(16)無。爾時善根得還續起。善得起故名續善(17)根。有餘師言。九品漸續。如是説者頓續善(18)根。然後後時漸漸現起。如頓除病氣力漸(19)増。於現身中能續善不。

. . . .

nehānantaryakāriṇaḥ || 4.80 ||

偈曰。今非作無間。

See the full verse quoted previously

.

anyasyaiveha syād ānantaryakāriṇas tu neha syāt | tam eva saṃdhāyoktam “abhavyo ’yaṃ pudgalo dṛṣṭa eva dharme kuśalamūlāni pratisaṃdhātuṃ niyatamayaṃ navakebhyaścyavamāno vā upapadyamāno vā kuśalamūlāni pratisaṃdhāsyati” iti | upapadyamāno ’ntarābhavasthaścyavamānaścyutyabhimukhas tatra punar yo hetubalena samucchinatti sa cyavamānaḥ pratisaṃdadhāti yaḥ pratyayabalena sa upapadyamānaḥ | evaṃ yaḥ svabalena parabalena | punar āha | ya āśayavipannaḥ samucchinatti sa dṛṣṭe dharme pratisaṃdadhāti | ya āśayaprayogavipannaḥ sa bhedāt kāyasyeti | evaṃ yo dṛṣṭivipanno dṛṣṭi śīlavipanna iti | syāt samucchinna kuśalamūlo na mithyātvaniyata iti | catuṣkoṭikam | prathamā koṭiḥ pūraṇādayaḥ | dvitīyā ’jātaśatruḥ | tṛtīyā devadattaḥ | caturthyetānākārān sthāpayitvā | kuśalamūlasamucchedikāyā mithyādṛṣṭeravīcau vipākaḥ | ānantaryakāriṇāṃ tu tatra vā ’nyatra vā narake |

釋曰。餘斷善根(8)人。於今生有接善根義。若作無間業人。今生(9)無接善根義。依此人故經中説。此人不應今(10)生得接善根。此人或從地獄。正退正生。是時(11)應接善根。正生謂住中陰。正退謂將死。此中(12)若由因力斷善根。是退時接善根。若由縁力(13)斷善根。是正生時接善根。由自力由他力亦(14)爾。復次若人由自意壞斷善根。此人於現世(15)得接善根。若人由自意壞。及他教壞斷善根。(16)此人於捨身後得接善根。若人由見壞。由見(17)戒壞亦爾。有斷善根不墮邪定聚。此義有四(18)句。第一句者。如富樓那等。第二句者。如未生(19)怨王等。第三句者。如提婆達多等。第四句者。(20)除前三句(21)阿毘達磨倶舍＊釋論卷第十二(22)(23)(24)(25)阿毘達磨倶舍釋論卷第十三(26)　　＊婆藪盤豆造(27)　陳＊天竺三藏眞諦譯　(28)　　＊中分別業品之四(29) 由分別安立業道。

亦有能續除造逆(20)人。經依彼人作如是説。彼定於現法不(21)能續善根。彼人定從地獄將歿。或即於彼(22)將受生時能續善根。非餘位故。言將生(23)位。謂中有中。將歿時言。謂彼將死。若由因(24)力彼斷善根將死時續。若由縁力彼斷善(25)根將生時續。由自他力應知亦爾。又意樂(26)壞非加行壞斷善根者。是人現世能續善根。 (27)若意樂壞加行亦壞斷善根者。要身壞後方(28)續善根。見壞戒不壞見壞戒亦壞斷善根者(29)應知亦爾。有斷善根非墮邪定。應作四句。(89c1)第一句者。謂布剌拏等。第二句者。謂未生(2)怨等。第三句者。謂天授等。第四句者謂除(3)前相。已乘義便辯斷善根。

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

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