Bibliotheca Polyglotta

aparyuṣita eva hi saṃghabhede saṃgho ’vaśyaṃ pratisaṃdhīyate | yo ’yaṃ saṃghabheda uktaḥ

釋曰。大(25)衆已破。不度此夜。必定更和合。是所説破僧(26)和合。

此夜必和不(28)經宿住。如是名曰破法輪僧。

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cakrabhedaḥ sa ca mataḥ

偈曰。説此名破輪。

See the full verse quoted previously

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dharmacakraṃ hi tadā bhagavato bhinnaṃ bhavati | mārgapravṛttiviṣṭhāpanāt | ata eva cakrādaś cocyate saṃghabhedaś ca | kva punaś cakrabhedo bhavati |

釋曰。何以故。是時(27)佛世尊法輪已破。能障礙聖道生起故。故名(28)輪破。或説僧破。此輪破何處得成。

能障聖道輪 (29)壞僧和合故。何洲人幾破法輪僧。破羯(93c1)磨僧何洲人幾。

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jambūdvīpe

偈曰。剡(29)浮洲。

頌曰(2)贍部洲九等　方破法輪僧
(3)唯破羯磨僧　通三洲八等

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nānyeṣu dvīpeṣu | katibhir bhikṣubhiḥ |

釋曰。但於剡浮洲破。餘處則無。由幾人(248a1)得破。

(4)論曰。唯贍部洲人。少至九。或復過此能破(5)法輪。非於餘洲。以無佛故。有世尊處方(6)有異師。

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navādibhiḥ |

偈曰。九等。

See the full verse quoted previously

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釋曰。定取九爲破。過此無(2)定。八比丘是名僧第九爲能破。何以故。僧必(3)定應於二聚二助中住。若爾得破別有僧破。(4)從羯磨破成。 See the previous record 若於一別住不和合作羯磨。是(5)名羯磨破。此破

要八苾芻分爲二衆。以爲所破。能(7)破第九。故衆極少猶須九人。等言爲明過(8)此無限。唯破羯磨

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karmabhedas triṣu dvīpeṣu

偈曰。三洲有破業。

See the full verse quoted previously

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yeṣv eva śāsanam | katibhir bhikṣubhiḥ

釋曰。於(6)三洲等若有如來正教。此由幾比丘成。

通在三洲。極少八人。多(9)亦無限。通三洲者。有聖教故。

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aṣṭābhir adhikaiś ca saḥ || 4.101 ||

偈曰。(7)此由八及餘。

See the full verse quoted previously

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cakrabhedastu ṣaṭsu kāleṣu na bhavati | katameṣu |

釋曰。此中但作羯磨。不立十四(8)破類法故。以八爲定。是破輪於六時不得成。

要一界中(10)僧分二部。別作羯磨故須八人。過此無(11)遮故亦言等。於何時分無破法輪。

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ādāvante ’rbudāt pūrvaṃ yugāc coparate munau |
sīmāyāṃ cāpy abaddhāyāṃ cakrabhedo na jāyate || 4.102 ||

(9)偈曰。初後頞浮前。雙前師滅時。未結別住時。(10)破輪不得成。

頌曰(12)初後皰雙前　佛滅未結界
(13)於如是六位　無破法輪僧

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ādāvacirapravartite dharmacakre | ante parinirvāṇakāle bhagavataḥ | etayor hi dvayor avasthayoḥ saṃgha ekaraso bhavati | madhye ’pyarbudāt pūrvaṃ na bhidyate yāvacchāsane śīlārbudaṃ dṛṣṭyarbudaṃ ca notpannaṃ bhavati | yugāc ca pūrvaṃ na bhidyate yāvacchrāvakāgrayugaṃ notpannaṃ bhavati | bhinnanyāyaparivāsāttena ca pratisaṃdhānīyatvāt | uparate munau śāstari parinirvṛte pratidvandvābhāvāt | sīmāyāmabaddhāyāṃ yāvat sīmā na baddhā bhavati | ekasīmāyāṃ hi pakṣadvayāvasthānātsaṃghabheda ityeṣu kālesu cakrabhedona bhavati | na ca punaḥ sarveṣāṃ baddhānāṃ cakrabhedaḥ | karmādhīnatvāt |

釋曰。初者轉法輪未久。後者世(11)尊將般涅槃時。此二時中大衆恭敬修。同一(12)味故無破。於中間在頞浮陀前僧不破。於正(13)法中。乃至戒頞浮陀見頞浮陀未起時。於雙(14)前亦不破。乃至二弟子奢摩他毘鉢舍那雙(15)未起時。由已破不經宿故。由二更和合故。若(16)大師已般涅槃時。無相對立故無破。乃至未(17)結別住時亦無破。何以故。若共一別住安立(18)二助。則名僧破。於此六時破輪不成。非一切(19)佛皆有此破輪。此事依業成故。

(14)論曰。初謂世尊轉法輪未久。後謂善逝將般(15)涅槃時。此二時中僧一味故。於正戒見皰(16)未起時。要二皰生方可破故。 See the previous record 未立止觀第(17)一雙時。法爾由彼速還合故。佛滅後時無(18)眞大師爲敵對故。未結界時無一界中分(19)二部故。於此六位無破法輪。非破法輪諸(20)佛皆有。必依宿業有此事故。

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kasmāt mātṛvadhādiṣvānantaryaṃ nānyatra |

云何殺母等(20)事中有無間業。於餘處無。

且止傍論(21)應辯逆縁。

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upakāriyuṇakṣetranirākṛtivipādanāt |

偈曰。有恩功徳田。(21)由捨離除故。

頌曰(22)棄壞恩徳田　轉形亦成逆
(23)母謂因彼血　誤等無或有
(24)打心出佛血　害後無學無

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釋曰。於殺父母中。由捨有恩人。(22)云何彼有恩。是自身生本故。云何捨彼。謂除(23)彼命根。功徳田者。謂阿羅漢。阿羅漢身是三(24)界惑擇滅。及戒等陰器故。故名功徳田。由除(25)此身故成無間業。若父母轉根。於此一依止(26)中。

(25)論曰。何縁害母等成無間非餘。由棄恩田(26)壞徳田故。謂害父母是棄恩田。如何有(27)恩。身生本故。如何棄彼。謂捨彼恩。徳田謂(28)餘阿羅漢等。具諸勝徳及能生故。壞徳所(29)依故成逆罪。父母形轉殺成逆耶。逆罪亦(94a1)成。依止一故。

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vyañjanāntarito ’pi syāt

偈曰。別根障亦有。

See the full verse quoted previously

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ata evocyate “syāt puruṣaṃ jīvitād vacyaparopayen na pitaraṃ nārhantam | ānantaryāvadyena ca spṛśyeta | syānmāturvyañjanaṃ parivṛttaṃ syād iti | syāt strīṃ jīvitādvyaparopayenna mātaraṃ nārhantīm ānantaryāvadyena ca spṛśyeta | syāt piturvyañjanaṃ parivṛttaṃ syād ” iti | anyasyāḥ striyāḥ kalalaṃ prasrutamanyayā yonyā pītam | katarā tasya mātā yāṃ ghnataḥ syād ānantaryam |

釋曰。是故經中説云。(27)爲有如此不令男人離命根。非父非阿羅漢。 (28)而爲無間罪所觸不。有。若母轉根。令女人離(29)命根。非母非阿羅漢。而爲無間罪所觸不有。(248b1)若父轉根。有女人柯羅邏墮。有別女人。即取(2)安置産門中。此人以何女爲母。若殺於何女(3)成無間業。

由如是義故。有問。言頗有(2)令男離命根。非父阿羅漢而爲無間罪觸(3)不。曰有。謂母轉形。頗有令女離命根非(4)母阿羅漢而爲無間罪觸不。曰有。謂父轉(5)形。設有女人羯剌藍墮餘女收取置産門(6)中生子。殺何成害母逆。

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mātā yacchoṇitodbhavaḥ || 4.103 ||

偈曰。從血生是母。

See the full verse quoted previously

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yasyāḥ śoṇitādasāvudbhūtaḥ sattvaḥ sā ’sya mātā dvitīyā tu sarvakṛtyeṣv avalokyā | sā hy āpāyikā poṣikā saṃvardhikā ca | yadi mātari prayogaṃ kṛtvā ’nyāṃ mārayenna syād ānantaryam | amātṛprayogeṇa mārayet tathāpi na syāt | mañcatalāvalīnamātṛmāraṇaṃ cātrodāhārya dhāvakasya ca putreṇa masaka prayogeṇa piturmāraṇaṃ ca | ekena prahāreṇa mātaramanyāṃ ca mārayato dve avijñaptī bhavataḥ | vijñaptistvānantaryameva | tasya karmaṇo balīyastvāt | paramāṇusaṃcitatvād vijñaptir api dvidheti bhadantaghoṣakaḥ | anarhatsaṃjñayā ’pi arhadghāte bhavaty ānantaryam aham hanmītyāśrayāvadhāraṇāt | yaḥ pitaramarhantaṃ hiṃsyāttasyāpyekameva syād ānantaryamāśrayaikatvāt | idamavadānaṃ kathaṃ nīyate “gaccha śikhaṇḍinaṃ brūhi dve ānantarye bhavatā kṛte | yac ca pitā jīvitādvyaparopito yaccārhann” iti | dvābhyāṃ kāraṇābhyām iti vaktavyam | dvābhyāṃ vā mukhābhyāṃ paribhāṣitaḥ | kimavaśyaṃ tathāgatasyāsti kuṭuṣṭacittarudhirotpādanādānantaryam | vadhābhiprāyasya syāt |

釋曰。若從此(4)女人血成此人身。此女是其生母。於第二女(5)人。一切事中皆應問聽。何以故。此女能飮(6)此兒。及能長養教訓是非。若人於母行殺害(7)方便。誤殺餘人。無無間業。不於自母行殺(8)害方便。＊誤殺自母。亦無無間業。因子欲殺(9)方便母隱床中。父走餘處故死。此人成無間(10)業。若人行一害事。殺母及殺餘人。二無教(11)業並起。有教＊唯無間業。由此無間業力強(12)故。大徳瞿沙説。隣虚所成故。有教亦有二種。 (13)若不想是阿羅漢。殺阿羅漢。有無間業。謂(14)我今必殺。於此依止意決定故。若人殺父。父(15)是阿羅漢。此人但得一無間業。由依止一故。 (16)若爾此阿婆陀那經云何。將經云。汝去語始(17)看持。汝今造二無間業。由汝令父離命根。(18)亦令阿羅漢離命根。顯此無間業由二因縁(19)所成。故説此言。復次由此二門訶責彼人。故(20)説此言。爲決定於如來邊起惡心出血故。有(21)無間業爲不。若由殺意故有無間業。

因彼血者身生本(7)故。諸有所作應諮後母。能飮能養能長成(8)故。若於父母起殺加行誤殺餘人無無間(9)罪。於非父母起殺加行誤殺父母亦不(10)成逆。如子執杖撃父母蚊母隱在床(11)謂餘而殺。若一加行害母及餘二無表生。 (12)表唯逆罪。以無間業勢力強故。尊者妙音説(13)有二表。表是積集極微成故。若害阿羅漢(14)無阿羅漢想。於彼依止起定殺心。無簡別(15)故亦成逆罪。若有害父父是阿羅漢得一(16)逆罪。以依止一故。若爾喩説當云何通。佛(17)告始欠持。汝已造二逆。所謂害父殺阿(18)羅漢。彼顯一逆由二縁成。或以二門訶責(19)彼罪。若於佛所惡心出血。一切皆得無間(20)罪耶。要以殺心方成逆罪。

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buddhe na tāḍanecchasya

偈曰。於(22)佛打意無。

See the full verse quoted previously

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yadi tāḍanābhitrāya utpādayenna syāt | yadyanarhati praharetsa ca prahārādūrdhvamarhan syāt

釋曰。若人＊唯有打故意出佛血。(23)則無無間業。若人於非阿羅漢行殺害事。害(24)後成阿羅漢。得無間業不。

打心出血無間(21)則無。若殺加行時彼非阿羅漢將死方得(22)阿羅漢果。能殺彼者有逆罪耶。

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prahārān nordhvam arhati |

偈曰。害後無學無。

See the full verse quoted previously

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syād ānantaryam iti vartate | na hi tena tatra prayogaḥ kṛtaḥ | kimānantarye prayogaṃ kṛtvā tasminn avyāvartite vairāgyaṃ phalaṃ vā na prāpnuyāt |

(25)釋曰。於此人無無間業。何以故。此殺方便不(26)於阿羅漢起故。若人已作無間方便。未轉方(27)便時。爲先得離欲及聖果不。

無。於無學(23)身無殺加行故。若造無間加行不可轉。(24)爲有離染及得聖果耶。

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nānantaryaprayuktasya vairāgyaphalasaṃbhavaḥ || 4.104 ||

偈曰。行無間前(28)人。無離欲及果。

頌曰(25)造逆定加行　無離染得果

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anyakarmaphalapathaprayogaṃ tu kṛtvāryamārgotpattau na punaḥ karmapathotpattir āśrayasyātyantaṃ tadviruddhatvāt |

釋曰。若人作無間業。方便必(29)定應成。是方便時中。無離欲及得聖果。若不(248c1)定則不如。若人於餘業道。作前方便道生時。(2)得離欲及聖果。後業道不生。何以故。是今依(3)止與彼業一向相違故。

(26)論曰。無間加行若必定成中間決無離染得(27)果。餘惡業道加行中間。若聖道生業道不起。(28)依止與彼定相違故。

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eṣām ānantaryāṇāṃ katamat mahāsāvadyam |

於五無間中何無間業(4)罪最重。

於諸惡行無間業中何(29)罪最重。於諸妙行世善業中何最大果。

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saṃghabhede mṛṣāvādo mahāvadyatamo mataḥ |

偈曰。破僧和妄語。許最大重罪。

頌(94b1)曰(2)破僧虚誑語　於罪中最大
(3)感第一有思　世善中大果

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yaḥ saṃghabhedanimittaṃ mṛṣāvādo dharmādharmajñasya viparyayadyotanāt sa sarveṣāṃ duścaritānāṃ mahāvadyatamaḥ | kiṃ kāraṇam | tathāgatadharmaśarīraprahāritatvāt lokānāṃ ca svargāpavargamārgāntarāyakatvāt | saṃghe hi bhinne lokasya niyāmāvakrantiphalaprāptivairāgyāsravakṣayāḥ pratibadhyante dhyānādhyayanasvādhyāyacintākarmāṇy api na pravartante sadevanāgamanuṣyaṃ jagaccākulaṃ vimanaskaṃ vartate yāvat punar na pratisaṃdhito bhavatiyasmāccāvicau kalpaṃ vipākaḥ | śeṣāṇām ānantaryāṇāṃ yathākramaṃ pañcamatṛtīyaprathamāni gurutarāṇi sarvalaghuḥ pitṛvadhaḥ | yat tarhi bhagavatā trayāṇāṃ daṇḍānāṃ manodaṇḍo mahāsāvadya uktaḥ punar mithyādṛṣṭiḥ paramavadyānām ity uktam ānantaryāṇi niyamasya saṃghabhedo mahāsāvadya uktaḥ | trīṇi karmāṇi niyamayya manodaṇdaḥ dṛṣṭīrniyamayya mithyādṛṣṭiḥ | athavā vipākavistaraṃ mahājanavyāpādanaṃ kuśalamūlasamucchedaṃ cādhikṛtya yathākramam |

釋(5)曰。了別法非法人。妄語是僧和合破。因顯翻(6)倒理故。於一切邪行是最大重罪。何以故。能(7)害諸如來法身故。能障礙世間天道及涅槃(8)道故。何以故。大衆正破時。世間入正定聚證(9)果。離欲流盡等悉皆被遮。修定讀誦一切正(10)思事並不得起。一切世間及人天。皆紛擾生(11)憂惱亂心。此事乃至僧未更和合。復次由(12)此業報。於阿毘指地獄熟具滿一劫。故言大(13)重。所餘無間業次第應知。第五第三第一爲(14)重。一切中第二最輕。若爾佛世尊説。於三種(15)治罰中。意治罰最重。復説。一切罪中邪見最(16)勝。於無間業中定判破僧爲最重罪。此言云(17)何。若約無間一劫果報。無勝破僧妄語。若決(18)判三業。意治罰最重。餘治罰隨此故。若決判(19)諸見邪見最重。非撥彼境界故。復次依大果(20)報。依殺害多衆生。依斷除善根。故説此言。次(21)第應知。

(4)論曰。雖了法非法。爲欲破僧而起虚誑語(5)顛倒顯示。此無間中爲最大罪。由此傷毀(6)佛法身故。障世生天解脱道故。謂僧已破(7)乃至未合。一切世間入聖得果離染盡漏(8)皆悉被遮。習定温誦思等業息。大千世界法(9)輪不轉。天人龍等身心擾亂故招無間一劫(10)異熟。由此破僧罪爲最重。餘無間罪如其(11)次第第五三一後後漸輕。第二最輕。恩等少(12)故。若爾何故三罰業中。佛説意罰爲最大(13)罪。又説罪中邪見最大。據五無間説破僧(14)重。約三罰業説意罪大。就五僻見説邪見(15)重。或依大果害多有情斷諸善根。如次説(16)重。

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sucaritānāṃ punaḥ katamat mahāphalatamam |

於善行中何善行果報最大。

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bhavāgracetanā loke mahāphalatamā śubhe || 4.105 ||

偈曰。世(22)有頂故意善中最大果。

See the full verse quoted previously

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kuśale punaḥ karmaṇi bhavāgracetanā sarveṣāṃ mahāphalatamā | tasyā aśītikalpasahasrāṇyatipraśānto vipākaḥ | vipākaphalaṃ cādhikṛtyaitad uktam | visaṃyogaphalaṃ tvadhikṛtya vajropamasamādhicetanā sarveṣāṃ mahāphalā sarvasamyojanaparyādānaphalatvāt | ata eva loka ity uktam |

釋曰。於善業中非想(23)非非想故意果報最大。何以故。於八萬大劫(24)微妙寂靜。是其果報故。此言約果報果説。若(25)約相離果。金剛三摩提故意。於一切中爲最(26)大果。一切結滅盡爲果故。是故説於世間爲(27)由無間業於地獄得無間生。

感第一有異熟果思。於世善中爲最大(17)果。感八萬大劫極靜異熟故。約異熟果故(18)説此言。據離繋果則金剛喩定相應思能(19)得大果。諸結永斷爲此果故。爲簡此故説(20)世善言。

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kim ānantaryair evāvaśyaṃ narakeṣūpapadyate | ānantaryasabhāgairapyavaśyam upapadyate | natvanantaramevetyapare | katamāni tānītyāha

爲亦由無間同(28)類。由二種。有餘師説。＊唯由無間業必定得(29)無間生。由同類不定。何者爲無間同類。

爲唯無間罪定生地獄。諸無間同類(21)亦定生彼。有餘師説。非無間生。同類者何。

. .

dūṣaṇaṃ māturarhantyā niyatisthasya māraṇam |
bodhisattvasya śaikṣasya saṃghāyadvārahārikā || 4.106 ||
ānantaryasabhāgāni pañcamaṃ stūpabhedanam |

偈曰。(249a1)汚母阿羅漢。殺定地菩薩。及有學聖人。奪僧(2)和合縁。是無間同類。五破佛支提。

(22)頌曰(23)汚母無學尼　殺住定菩薩
(24)及有學聖者　奪僧和合縁
(25)破壞窣堵波　是無間同類

.

etāni pañca pañcānām ānantaryāṇāṃ yathākramam sabhāgāni | yadi mātaram arhantīṃ dūṣayaty abrahmacaryakaraṇāt niyatipatītaṃ bodhisattvaṃ mārayati śaikṣaṃ mārayati saṃghasya sukhāya dvārikaṃ harati stūpabhedaṃ karoti | anyad api tu karma savipākaṃ triṣu kāleṣv atyarthaṃ vighnayati | katameṣu trisu |

釋曰。如此(3)五業與五無間業。應知次第同類。若人汚壞(4)自母阿羅漢。由行非梵行故。若人殺至住定(5)地菩薩。若殺有學聖人。若奪大衆和合因縁。(6)若起佛支提想。破佛藪斗波。此業説名無間(7)同類。有餘業若有果報。於三時中最急起障。 (8)何者三時。

(26)論曰。如是五種隨其次第是五無間同類(27)業體。謂有於母阿羅漢尼行極汚染謂非(28)梵行。或有殺害住定菩薩。或殺學聖者。或(29)奪僧合縁。或破窣堵波。是五逆同類。有異(94c1)熟業於三時中極能爲障。言三時者。

. . . .

kṣāntyanāgāmitārhattvaprāptau karmātivighnakṛt || 4.107 ||

偈曰。忍那含羅漢。位中業起障。

頌曰(2)將得忍不還　無學業爲障

.

mūrdhabhyaḥ kṣāntimākirata āpāyikāni karmāṇi vighnāyopatiṣṭhante | tadvipākabhūmyatikramāt | yathā puruṣasya deśatyāgaṃ kurvato dhanikā upatiṣṭhante | anāgāmiphalaṃ prāpnuvataḥ kāmāvacarāṇi vighnāyopatiṣṭhante tathaiva sthāpayitvā dṛṣṭadharmavedanīyaṃ karma | arhattvaṃ prāpnuvato rūpārūpyāvacarāṇi tathaiva | yad uktaṃ “bodhisattvasya māraṇam” iti

釋(9)曰。若人從頂思想忍。是時一切引惡道果報(10)業。悉起爲障。由應過彼果報地故。譬如有人(11)應捨離自國土。一切債主皆起諸業亦爾。若(12)人應至阿那含果。一切欲界雜業。悉起爲(13)障。＊唯除現報業。若人應至阿羅漢果。一切色(14)界無色界業。悉起爲障。於前已説。若人殺定(15)地菩薩。

(3)論曰。若從頂位將得忍時感惡趣業皆極(4)爲障。以忍超彼異熟地故。如人將離本(5)所居國一切債主皆極爲障。若有將得不(6)還果時。欲界繋業皆極爲障。唯除隨順現(7)法受業。若有將得無學果時。色無色業皆(8)極爲障。亦除順現。二喩如前。如上所言住(9)定菩薩

. . . . . .

bodhisattvaḥ kuto yāvat

偈曰。菩薩從何位。

爲從何位得住定名。

.

kuta upādāya bodhisattvo vaktavyaḥ |

釋曰。取何位應説(16)此是菩薩。

彼復於何説(10)名爲定。

.

yato lakṣaṇa karmakṛt |

偈曰。從作相業時。

頌曰(11)從修妙相業　菩薩得定名
(12)生善趣貴家　具男念堅故

.

yataḥ prabhṛti lakṣaṇavipākāni karmāṇy ārabhate kartuṃ sa hi tadānīṃ niyatipatito bhavati | kathaṃ kṛtvā | sa hi tasmāt kālāt prabhṛti nityaṃ bhavati |

釋曰。從修行能(17)感三十二相八十隨相果報業時。何以故。此(18)人於此時中。已入菩薩正定位。云何如此。此(19)人從此時。向後恒爾。

(13)論曰。從修能感妙三十二大丈夫相異熟(14)果業。菩薩方得立住定名。以從此時乃至(15)成佛常生善趣及貴家等。

. .

sugatiḥ kulajo ’vyakṣaḥ pumān jātismaro ’nivṛt || 4.108 ||

偈曰。善道貴家具。男憶(20)宿不退。

See the full verse quoted previously

.

praśastā gatirasyeti sugatirdevamanuṣyopapatteḥ | tasyāṃ ca sugatau kṣatriyabrāhmaṇagṛhapatimahāśālakulajo bhavati nānyaḥ kulīnaḥ | vikalānyakṣāṇyasyeti vyakṣaḥ | na vyakṣo ’vyakṣaḥ avikalendriyaḥ ity arthaḥ | puruṣa eva na strī kuta eva śaṇḍhādiḥ | jātismaraś ca bhavati | sarvasyāṃ jātau nivartata iti nivṛt | na nivṛdanivṛt | anivartaka ity arthaḥ | sattvahitārthaṃ sarvaduḥkhaprakāraiḥ sarvasattvavipratipattibhiś cākheditatvāt | yattalloka ucyate “apaṇakrīto dāsa” iti | bodhisattvās te te hi mahātmānaḥ sarvasaṃpatprakarṣaviśeṣaprāptā api santo niṣkāraṇakaruṇāpāratantryāt sarvasattveṣu caṇḍālakumārakasadṛśam ātmānaṃ nirmānatayā vyavasthāpya sattvebhyaḥ sarvakadarthānāṃ soḍhāro bhavanti sarvaśramayantraṇānāṃ codvoḍhāraḥ | yaccaitallakṣaṇavipākaṃ karmetyuktam |

釋曰。善道者。最勝可讃故名善道。由(21)生於人天道中故。復於善道中。生刹帝利種(22)姓。婆羅門種姓。大長者種姓。於中生摩訶婆(23)羅家。 See the next record 此人已生貴家。有貴家人具根。有不具(24)根。此根有二種。謂色根法根。若不具此。是從(25)明向闇。若具此。是從明向明。恒得丈夫身。非(26)女人身。何況作黄門等。此人憶一切生中一(27)切宿住事。由聞思二慧圓滿故。於安樂利益(28)衆生事中。由一切苦品類。由一切他違逆惡(29)事不厭極故。是世間所説。非直買得陀婆。 (249b1)應知是菩薩。何以故。是諸大士。已至一切勝(2)徳最上上品位。無餘因縁。＊唯由繋屬大悲(3)故。於一切衆生。安立自身。似彼僕使。由無(4)憍慢故。於一切衆生。能忍受一切最難求。欲(5)恒荷負一切苦行事。由礙他故。不立自事。是(6)故説非直買得是所説。能感相果報業者。

生善趣者。謂生(16)人天。趣妙可稱故名善趣。於善趣内常生(17)貴家。謂婆羅門或刹帝利巨富長者大婆(18)羅家。 See the next record 於貴家中根有具缺。然彼菩薩恒(19)具勝根。恒受男身尚不爲女。何況有受(20)扇搋等身。生生常能憶念宿命。所作善事常(21)無退屈。謂於利樂有情事中。衆苦逼身皆(22)能堪忍。雖他種種惡行違逆。而彼菩薩心無(23)厭倦。如世傳有無價馱娑。當知此言目(24)彼菩薩。由彼大士雖已成就一切殊勝圓滿(25)功徳。而由久習無縁大悲任運恒時繋屬(26)他故。普於一切有情類中。以無慢心皆攝(27)同己。或常觀己如彼僕使。故於一切難求(28)事中皆能堪忍。及於一切勞迫事中皆能荷(29)負。修妙相業其相云何。

. . . . . . . . . .

jambūdvīpe pumāneva saṃmukhaṃ buddhacetanaḥ |
cintāmayaṃ kalpaśate śeṣa ākṣipate hi tat || 4.109 ||

偈(7)曰。剡浮洲丈夫。對佛佛故意。思慧類百劫。於(8)餘得引此。

頌曰(95a1)　　　　贍部男對佛　佛思思所成
(2)餘百劫方修　各百福嚴飾

.

jambūdvīpa eva bodhisattvo lakṣaṇavipākaṃ karmākṣipati | nānyatra | jāmbūdvīpakānāṃ tīkṣṇabuddhitvāt | puruṣa eva na strī | saṃmukhībhūta eva śāstari buddhālambanayaiva cetanayā cintāmayaṃ tatkarma na śrutamayaṃ na bhāvanāmayam | kalpaśate ca śeṣa ākṣipati na bahubhavesu | bhagavatā tu śākyamuninottaptavīryatayā nava kalpā apāvartitā ekanavatyā kalpairākṣiptam | ata eva cokta “mito ’haṃ grāmaṇīrekanavataṃ kalpamupādāya na samanusmarāmi nābhijānāmi yad ekakulam api pakṣabhikṣāpradānahetoḥ kṣataṃ vā syād upahataṃ veti” | tataḥ prabhṛti prakṛtijātismaratvāt prathamakalpāsaṃkhyeyaniryāta eva bodhisattva etāṃś caturo doṣān vyāvartayati dvau ca guṇo pratilabhata iti pūrvācāryāḥ | teṣāṃ ca lakṣaṇānām

釋曰。＊唯於剡浮洲菩薩修引相報(9)業。非餘洲何以故。剡浮洲人。智根最利故。 (10)唯丈夫非女人。過女人位故。此修於何時。(11)大師在現前時。由縁佛爲境故意故。此業(12)思慧爲類。非聞修慧。於餘時謂百大劫量。非(13)於多餘。一切佛皆爾。＊唯釋迦牟尼世尊。正(14)勤最熾盛故。能超九劫。於九十一劫引所餘(15)相業。是故如來説。土主我從此生前所經九(16)十一劫。不憶不見。昔時於一家生中。因施一(17)熟食。有間有損。何況大事。從此時自性念宿(18)住故。已出初阿僧祇。菩薩除滅四種過失。恒(19)得二種最勝徳。宿舊師説如此。於菩薩諸相(20)中。

(3)論曰。菩薩要在贍部洲中方能造修引妙(4)相業。此洲覺慧最明利故。唯是男子非女等(5)身。爾時已超女等位故。唯現對佛。縁佛起(6)思是思所成。非聞修類。唯餘百劫造修非(7)多。諸佛因中法應如是。唯薄伽梵釋迦牟(8)尼。精進熾然能超九劫。九十一劫妙相業成。 (9)是故如來告聚落主。我憶九十一劫以來。(10)不見一家因施我食有少傷損。唯成大(11)利。從此自性恒憶宿生。是故但言九十一(12)劫。宿舊師説。菩薩出初無數劫來。離四過(13)失得二功徳。如前所辯。一一妙相百福莊(14)嚴。

. . . . . . . . .

ekaikaṃ puṇyaśatajam

偈曰。一一百福生。

See the full verse quoted previously

.

kiṃ puṇyasya parimāṇam | saṃnikṛṣṭabodhisattvaṃ sthāpayitvā yāvat sarvasattvānāṃ bhogaphalam ity eke | yāvat sarvasattvānāṃ karmādhipatyena trisāhasramahāsāhasrako loko ’bhinivartata ity apare | buddhā eva ca tatparimāṇajñā ity apare | atha bodhisattvabhūto bhagavān kiyato buddhān paryupāsayāmāsa | pratheme kalpāsaṃkhyeye pañcasaptatisahasrāṇi dvitīye ṣaṭsaptatiṃ tṛtīye saptasaptatim |

釋曰。此福量云何。除(21)近行菩薩。一切十方衆生。能感富樂業爲量。(22)餘師説如此。如衆生業増上縁。能感三千大(23)千世界生。如此量。毘婆沙師説如此。有餘師(24)説。＊唯諸佛能知此業數量。復次今世尊。昔(25)在菩薩位中。事幾諸佛。於初阿僧祇事七十(26)五千佛。於第二阿僧祇事七十六千佛。於第(27)三阿僧祇事七十七千佛。

何等名爲一一福量。有説。唯除近佛菩(15)薩所餘一切有情所修富樂果業名一福量。 (16)有説。世界將欲成時。一切有情感大千土(17)業増上力爲一福量。有説。此量唯佛乃知。今(18)我大師昔菩薩位於三無數劫供養幾佛耶。 (19)頌曰(20)於三無數劫　各供養七萬
(21)又如次供養　五六七千佛(22)論曰。初無數劫中供養七萬五千佛。次無數(23)劫中供養七萬六千佛。後無數劫中供養七(24)萬七千佛。

. . . . . .

atha kasya kalpāsaṃkhyeyasyānte katamo buddha āsīt | pratilomānukrameṇa yathākramam |

一一阿僧祇最後(28)時。何佛世尊出。由逆時應知次第。

三無數劫一一滿時。及初發心各(25)逢何佛。 See the next commentary of the following verse

. .

asaṃkhyeyatrayāntyajāḥ |
vipaśyī dīpakṛdratnaśikhī

偈曰。三僧(29)祇後出。毘婆尸燃燈。寶光。

頌曰(26)三無數劫滿　逆次逢勝觀
(27)然燈寶髻佛　初釋迦牟尼

.

ratnaśikhini samyaksaṃbuddhe prathamo ’saṃkhyeyaḥ samāptaḥ | dīpaṅkare bhagavati dvitīyaḥ | vipaśyini tathāgate tṛtīyaḥ | sarveṣāṃ tu teṣāṃ

釋曰。於剌那尸棄(249c1)佛世尊。第一阿僧祇究竟。於燃燈佛世尊。第(2)二阿僧祇究竟。於毘婆尸佛世尊。第三阿僧(3)祇究竟。於一切佛。

(28)論曰。言逆次者。自後向前。謂於第三無數(29)劫滿所逢事佛名爲勝觀。第二劫滿所(95b1)逢事佛名曰然燈。第一劫滿所逢事佛名(2)爲寶髻。 See the previous record

. .

śākyamuniḥ purā || 4.110 ||

偈曰。先釋迦。

See the full verse quoted previously

.

śākyamunir nāma samyaksaṃbuddhaḥ pūrvaṃ vabhūva | yatra bhagavatā bodhisattvabhūtenādyaṃ praṇidhānaṃ kṛtam evaṃprakāra evāhaṃ buddho bhaveyam iti no ’py evaṃ kaliyuga evotpannavān āryavat tasyāpy evaṃ varṣasahasrāntaṃ śāsanaṃ babhūva |

釋曰。有佛(4)世尊。號釋迦牟尼。昔已出世。於此世尊所。今(5)佛世尊求修菩薩行。初發菩提願。願我成佛。(6)皆同如此相。昔時世尊。如今末世時生。乃至(7)世尊正法住＊唯一千年内。

最初發心位逢釋迦牟尼。謂我世尊(3)昔菩薩位最初逢一佛號釋迦牟尼。遂對(4)其前發弘誓願。願我當作佛一如今世尊。(5)彼佛亦於末劫出世。滅後正法亦住千年。故(6)今如來一一同彼。

. .

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