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Vasubandhu: Abhidharmakośabhāṣya

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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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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pañcamaṃ kośasthānam 
(252c1)(2)(3)阿毘達磨倶舍釋論卷第十四(4)　　＊婆藪盤豆造(5)　陳＊天竺三藏眞諦譯　(6)　　＊中分別惑品第五 
(13)(14)阿毘達磨倶舍論卷第十九(15)　　尊者世親造(16)　三藏法師玄奘奉　　詔譯　(17)　　分別隨眠品第五之一 
. 
 
oṃ namo buddhāya 
 
 
. 
 
“karmajaṃ lokavaicitryam” ity uktam |  tāni karmāṇy anuśayavaśād upacayaṃ gacchanti antareṇa cānuśayān bhavābhinirvarttane na samarthāni bhavanti |  ato veditavyāḥ 
(7)前已説。世間多種異從業生。  諸業由隨屬惑(8)故。至得生長。若離隨眠惑。於生諸有諸業。無(9)復功能。  是故應知。 
(18)前言世別皆由業生。  業由隨眠方得生(19)長。離隨眠業無感有能。  所以者何。隨眠有(20)幾。 
.  .  . 
     
mūlaṃ bhavasyānuśayāḥ 
彼偈曰。隨眠惑有本。 
頌曰(21)隨眠諸有本　此差別有六
(22)謂貪瞋亦慢　無明見及疑 
. 
 
kleśo hi pravartamāno daśa kṛtyāni karoti |  mūlaṃ ca dṛḍhīkaroti saṃtatim avasthāpayati kṣetram āpādayati niḥṣyandaṃ nirvartayati karmabhavam abhinirharati svasaṃbhāraṃ arigṛhṇāti ālambane saṃmohayati vijñānasroto namayati kuśalapakṣād vyutkrāmati pandhanārthaṃ ca spharati dhātvanatikramayogeneti | 
釋(10)曰。云何爲有本。若惑現在正起。能作十種事。  (11)一堅固根本。二安立相續。三數治自田。四生(12)起等流。五能引生業有。六圓滿自資糧。七令(13)迷境界。八引將識相續。九令離淨品善法類。(14)十成就縛義。由不得過自界故。 
(23)論曰。由此隨眠是諸有本故業離此無感(24)有能。何故隨眠能爲有本。以諸煩惱現起(25)能爲十種事故。  一堅根本。二立相續。三(26)治自田。四引等流。五發業有。六攝自具。七(27)迷所縁。八導識流。九越善品。十廣縛義。令(28)不能越自界地故。 
.  . 
   
kati ceme ’nuśayāḥ | samāsena ṣaṭ | katame 
彼隨眠惑有(15)幾種。若略説有。偈曰。六。釋曰。何者爲六。 
由此隨眠能爲有本。(29)故業因此有感有能。此略應知差別有六。 
. 
 
ṣaḍrāgaḥ pratighastathā |
māno ’vidyā ca dṛṣṭiś ca vicikitsā ca 
偈(16)曰。謂如欲瞋。憍慢無明見。心疑。[See also the previous record] 
See the full verse quoted previously 
. 
 
athāgrahaṇaṃ rāgavaśenānyeṣām ālambanānuśāyitajñāpanārtham |  etac ca paścāt pravedayiṣyāmaḥ | 
釋曰。如欲(17)者。顯餘惑與欲同。由境界隨眠故。  此義後當(18)説。 
(98c1)謂貪瞋慢無明見疑。頌説亦言。意顯慢等亦(2)由貪力於境隨増。由貪隨増  義如後辯。及(3)聲顯六體各不同。若諸隨眠體唯有六。何縁(4)經説有七隨眠。 
.  . 
   
te punaḥ || 5.1 ||
ṣaḍrāgabhedāt saptoktāḥ 
偈曰。復説彼。六由欲別七。 
頌曰(5)六由貪異七　有貪上二界
(6)於内門轉故　爲遮解脱想 
. 
 
ta ete ṣaḍ anuśayāḥ sūtre rāgasya dvidhā bhedaṃ kṛtvā saptoktāḥ |  kāmarāgānuśayaḥ pratighānuśayo bhavarāgānuśayo mānānuśyaḥ avidyānuśayo dṛṣṭyanuśayo vicikitsānuśaya iti |  katham idaṃ jñātavyaṃ kāmarāga evānuśayaḥ kāmarāgānuśayaḥ āhosvit kāmarāgasyānuśayaḥ kāmarāgānuśayaḥ |  kiṃ cātaḥ |  kāmarāga evānuśayaś cet sūtravirodhaḥ |  “ihaikatyo na kāmarāgaparyavasthitena cetasā bahulaṃ viharati |  utpannasya kāmarāgaparyavasthānasyottari niḥsaraṇaṃ yathābhūtaṃ prajānāti |  tasya tatkāmarāgaparyavasthānaṃ sthāmaśaḥ samyaktvasamavahataṃ sānuśayaṃ prahīyata” iti |  kāmarāgasyānuśayaś ced viprayuktānuśayaprasaṅgād abhidharmavirodhaḥ “kāmarāgānuśayas tribhir indriyaiḥ saṃprayukta” iti |  kāmarāga evānuśya iti vaibhāṣikāḥ |  evaṃ yāvad vicikitsaivānuśaya iti |  nanu coktam evaṃ sūtravirodha iti | nāsti virodhaḥ | sānuśayaṃ sānubandham ity arthaḥ |  aupacāriko vā sūtre ’nuśayaśabdaḥ prāptau | yathā duḥkho ’gnir iti |  lākṣaṇikas tv abhidharme kleśa evānuśayaśabdaḥ |  tasmāt saṃyuktā evānuśayāḥ | katham idaṃ gamyate |  anuśayānāṃ 
釋曰。於前偈(19)中所説。六隨眠惑。於中分欲爲二。更説彼爲(20)七。  謂欲欲隨眠。瞋隨眠。有欲隨眠。憍慢隨(21)眠。無明隨眠。心見隨眠。疑隨眠。  此義云何(22)應知。爲隨眠即是欲欲。爲隨眠異欲欲。譬如(23)石子體及提婆達多衣。  若爾何有。  若欲欲(24)即是隨眠。則違佛經。  經云。世間有人。非欲欲(25)上心惑所染心數數長時住。  如實見知是欲(26)欲上心惑出離義。  於此人是欲欲上心惑。由(27)根由力。正所斷除。及與隨眠永得滅離。  若汝(28)執別欲別隨眠。由立隨眠與欲不相應。則與(29)阿毘達磨藏相違。彼藏云。欲欲隨眠與三根(253a1)相應。  毘婆沙師説。欲欲即是隨眠。  乃至疑即(2)是隨眠。  前不説與經相違耶。無相違。何以故。(3)經云及與隨眠永得滅離者。與隨從法永得(4)滅離。  復次於經中隨眠言。是方便語。或至得(5)語。譬如地獄苦天上樂及説火苦。  阿毘達磨(6)藏言。皆依直相起。隨眠即是惑故。  一切隨眠(7)皆與受相應。云何得知。  由隨眠 
(7)論曰。即前所説六隨眠中分貪爲二。故經(8)説七。何等爲七。  一欲貪隨眠。二瞋隨眠。三(9)有貪隨眠。四慢隨眠。五無明隨眠。六見隨眠。(10)七疑隨眠。  欲貪隨眠依何義釋。爲欲貪體(11)即是隨眠。爲是欲貪之隨眠義。於餘六義(12)徴問亦爾。  苦爾何失。  二倶有過。若欲貪體(13)即是隨眠。便違契經。  如契經説若有一類。(14)非於多時爲欲貪纒纒心而住。  設心暫爾(15)起欲貪纒尋如實知出離方便。  彼由此故(16)於欲貪纒能正遣除并隨眠斷。  若是欲貪之(17)隨眠義。隨眠應是心不相應。便違對法。如(18)本論説。欲貪隨眠三根相應。  毘婆沙師作如(19)是説。欲貪等體即是隨眠。    豈不違經。無違(20)經失。并隨眠者并隨縛故。  或經於得假説(21)隨眠。如火等中立苦等想。  阿毘達磨依實(22)相説。即諸煩惱説名隨眠。  由此隨眠是相(23)應法。何理爲證知定相應。  以諸隨眠 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                               
“cittakleśakaratvād āvaraṇatvāc chubhair viruddhatvāt” | 
起心染汚故。(8)能爲障故。與善相違故。 
染惱(24)心故。覆障心故。能違善故。 
. 
 
yasmād anuśayaiḥ kliṣṭaṃ cittaṃ bhavaty apūrvaṃ kuśalaṃ notpadyate utpannāc ca parihīyate tasmān na viprayuktāḥ |  atha viprayuktair apy evaṃ syāt |  kuśalaṃ na kadācid upalabhyeta |  teṣāṃ nityaṃ saṃnihitatvāt | upalabhyate ca | ataḥ 
由心爲隨眠惑所染(9)汚。未生善不得生。從已生善亦退故。故知隨(10)眠惑與心不相離。  若由不相應。此義得成。  無(11)時善法可得。  由彼恒在故。由善法有時可得(12)故。 
謂隨眠力能染(25)惱心。未生善不生。已生善退失。故隨眠體(26)非不相應。  若不相應能爲此事  則諸善法應(27)無起時。  以不相應恒現前故。既諸善法容(28)有起時。 
.  .  .  . 
       
“kuśalasya copalambhād aviprayuktāḥ atha ihānuśayāḥ” iti | 
知隨眠與心相應。 
故知隨眠是相應法。 
. 
 
tad idam ajñāpakaṃ yasmād yo viprayuktam anuśayam icchati sa etat sarvam anuśayakṛtaṃ necchati |  kleśakṛtam evecchati | evaṃ tu sādhu yathā sautrāntikānām |  kathaṃ ca sautrāntikānām | kāmarāgasyānuśayaḥ kāmarāgānuśaya iti |  na cānuśayaḥ saṃprayukto na viprayuktastasyādravyāntaratvāt |  prasupto hi kleśo ’nuśaya ucyate |  prabuddhaḥ paryavasthānam | kā ca tasya prasuptiḥ | asaṃmukhībhūtasya bījabhāvānubandhaḥ |  kaḥ prabodhaḥ | saṃmukhībhāvaḥ | ko ’yaṃ bījabhāvo nāma |  ātmabhāvasya kleśajā kleśotpādanaśaktiḥ |  yathānubhavajñānajā smṛtyutpādanaśaktir yathā cāṅkurādīnāṃ śāliphalajā śāliphalotpādanaśaktir iti |  yas tu kleśānāṃ bījārtham arthāntaraṃ vīprayuktam anuśayaṃ kalpayati tena smṛtibījam apy arthāntaraṃ kalpayitavyaṃ jāyate |  yat tarhi sūtre kleśa evānuśaya uktaḥ ṣaṭṣaṭke “so ’sya bhavati sukhāyāṃ vedanāyāṃ rāgānuśaya” iti |  bhavatīti vacanān nāsau tadaivānuśayaḥ | kadā tarhi bhavati |  yadā prasupto bhavati |  hetau vā tadupacāra eṣa draṣṭavyaḥ | tiṣṭhatu prasaṅgaḥ | śāstraṃ pravarttatām | 
經部師説此義非證。若(13)人執隨眠惑不與心相應。此三義彼不執爲(14)隨眠所作。但是上心所作。  若作如此執。則無(15)過失。如經部執。  隨眠者是欲欲隨眠。  此隨眠(16)不與心相應。亦不與心相離。由非別類故。  若(17)惑眠説名隨眠。  若惑覺説名上心。此惑眠何(18)相。不在現前種子隨逐  惑覺。何相正現前起。(19)何者惑種子。  是身相續功能。從惑生能生惑。(20)説名種子。  譬如牙等。從舍利子生。能生舍(21)利子。  若人執諸惑種子是別法。謂隨眠不相(22)應。此人應立別法爲念種子。若説隨眠非相(23)應非非相應。  於六六經中。此義云何。經言。此(24)惑於此人樂受成欲隨眠。  由此等言。此惑是(25)時未得隨眠。若爾於何時。  眠時是時。  或於因(26)説果名。故稱隨眠。且置此論。應更顯本義。 
此皆非證。所(29)以者何。若許隨眠非相應者。不許上三事(99a1)是隨眠所爲。  然經部師所説最善。  經部於此(2)所説如何。彼説欲貪之隨眠義。  然隨眠體非(3)心相應。非不相應。無別物故。  煩惱睡位説(4)名隨眠。  於覺位中即名纒故。何名爲睡。謂(5)不現行種子隨逐。  何名爲覺。謂諸煩惱現(6)起纒心。何等名爲煩惱種子。  謂自體上差別(7)功能。從煩惱生能生煩惱。  如念種子是證(8)智生能生當念功能差別。又如芽等有前(9)果生能生後果功能差別。  若執煩惱別有(10)隨眠心不相應名煩惱種。應許念種非(11)但功能別有不相應能引生後念。此既不(12)爾。彼云何然。差別因縁不可得故。  若爾六(13)六契經相違。經説於樂受有貪隨眠故。  經(14)但説有。不言爾時即有隨眠。何所違害。  (15)於何時有。於彼睡時。  或假於因立隨眠想。(16)傍論且止。應辯正論。 
.  .  .  .  .  .  .  .  .  .  .  .  .  . 
                           
ya eṣa sūtre rāgasya bhedaḥ kṛtaḥ kāmarāgo bhavarāga iti | 
於(27)經中所説欲差別。謂欲欲有欲。 
言貪分二。謂欲有貪。 
. 
 
ko ’yaṃ bhavarāgaḥ | 
此有欲是何(28)法。 
(17)此中有貪以何爲體。 
. 
 
bhavarāgo dvidhātujaḥ | 
偈曰。有欲二界生。 
See the full verse quoted previously 
. 
 
rūpārūpyadhātujo rāgo bhavarāgaḥ kṛṭaḥ | kiṃ kāraṇam evaṃ kṛtaḥ | 
釋曰。色界無色界中生(29)欲。説名有欲。爲何因作如此名。 
謂色無色二界中貪此。(18)名何因唯於彼立。 
. 
 
antarmukhatvāt tanmokṣasaṃjñāvyāvṛttaye kṛtaḥ || 5.2 || 
偈曰。内門起(253b1)故説斷彼解脱想。 
See the full verse quote previously 
. 
 
samāpattirāgo hi teṣāṃ prāyeṇa | sa cāntarmukhapravṛttastasmāt bhavarāgaḥ |  uktastayoḥ kila dhātvormokṣasaṃjñāvyāvyavarttanārthamekeṣām iti |  ātmabhāva eva tu bhavaḥ |  te ca sattvāḥ samāpattiṃ sāśrayā māsvādayanta ātmabhāvamevāsvādayanti kāmavītarāgatvāt |  ataḥ sa rāgo bhavarāga ity uktaḥ |  punar ete ṣaḍanuśayā abhidharme daśa kriyante |  kathaṃ kṛtvā | 
釋曰。於彼二界人。多起三(2)摩跋提欲。此欲依内門起故。説名有欲。  復次(3)於此二界中。有餘人起涅槃想。爲除彼涅槃(4)想故。説此欲名有欲。  有者謂身體。即是五陰。  (5)於彼衆生噉三摩跋提及依止味。離欲欲界(6)故。  是故此欲名有欲。  此六種隨眠。於阿毘(7)達磨藏中復分爲十。  云何爲十。 
彼貪多託内門轉故。謂(19)彼二界多起定貪。一切定貪於内門轉故。唯(20)於彼立有貪名。  又由有人於上二界起解(21)脱想。爲遮彼故。謂於上界立有貪名。顯(22)彼所縁非眞解脱。  此中自體立以有名。  彼諸(23)有情多於等至及所依止深生味著故。説(24)彼唯味著自體。非味著境。離欲貪故。  由(25)此唯彼立有貪名。  既説有貪在上二界。義(26)准欲界貪名欲貪。故於頌中不別顯示。即(27)上所説六種隨眠。於本論中復分爲十。  如(28)何成十。 
.  .  .  .  .  .  . 
             
dṛṣṭayaḥ pañca satkāyamithyāntagrāhadṛṣṭayaḥ |
dṛṣṭiśīlavṛtaparāmarśāviti punar daśa || 5.3 || 
偈曰。見五。(8)謂身見。邊見及邪見。見取戒執取。由此(9)復成十。 
頌曰(29)六由見異十　異謂有身見
(99b1)邊執見邪見　見取戒禁取 
. 
 
ṣaṇṇām anuśayānāṃ dṛṣṭiṃ pañcadhā kṛtvā daśa bhavanti |  pañca dṛṣṭisvabhāvāḥ satkāyadṛṣṭirantagrahadṛṣṭirmithyādṛṣṭirdṛṣṭiparāmarśaḥ śīlavṛtaparāmarśaś ca |  yathā dṛṣṭisvabhāvāḥ rāgapratidhho māno ’vidyā vicikitsā |  ete punar ete daśānuśayā abhidharme ’ṣṭānavatiḥ kriyante |  kāmāvacarāḥ ṣaṭtriṃśad rūpāvacarā ekatriṃśat ārūpyāvacarā ekatriṃśat |  kathaṃ kṛtvā |  samāsato hy ete ’nuśayāstraidhātukā darśanaprahātavyā bhāvanāprahātavyāś ca |  tatra tāvat kāmāvacarā darśanaprahātavyā dvātriṃśat |  katame ta ity āha 
釋曰。本立六爲隨眠惑。於中分見(10)爲五故成十。  於中五以見爲自性。謂身見邊(11)見邪見見取戒執取。  五以非見爲性。謂欲瞋(12)慢無明疑。  復次此十隨眠惑。於阿毘達磨藏(13)中。更立爲九十八。  於欲界中有三十六。色界(14)中有三十一。無色界中有三十一。    若略説此(15)隨眠惑名三界惑。或説名見修所滅惑。  於中(16)欲界見諦所滅有三十二。  何者三十二。 
(2)論曰。六隨眠中見行異爲五。餘非見五積(3)數總成十故  於十中五是見性。一有身見。(4)二邊執見。三邪見。四見取。五戒禁取。  五非(5)見性。一貪二瞋三慢四無明五疑。  又即所説(6)六種隨眠。於本論中説九十八。依何義(7)説九十八耶。  頌曰(8)六行部界異　故成九十八
(9)欲見苦等斷　十七七八四
(10)謂如次具離　三二見見疑
(11)色無色除瞋　餘等如欲説(12)論曰。六種隨眠由行部界有差別故成九(13)十八。謂於六中由見行異分別爲十。如前(14)已辯。即此所辯十種隨眠。部界不同成九十(15)八。    部謂見四諦修所斷五部。界謂欲色無色(16)三界。且於欲界五部不同乘十隨眠成三(17)十六。謂見苦諦至修所斷。     
.  .  .  .  .  .  .  .  . 
                 
daśaite saptasapta_Aṣṭau tridvidṛṣṭivivarjitāḥ | yathākramaṃ prahīyante kāme duḥkhādidarśanaiḥ || 5.4 || 
偈曰。(17)彼十七七八。三二見所離。次第倶斷滅。見欲(18)苦等故。 
如次有十七七(18)八四。即上五部。於十隨眠一二一一如其(19)次第。具離三見二見見疑。[See the also full verse quoted previously] 
. 
 
ya ete daśānuśayā uktā ete kāmadhātau daśāpi duḥkhadarśanaheyāḥ santi |  ebhya eva sapta samudayadarśanapraheyāḥ |  sapta nirodhadarśanaheyāḥ satkāyadṛṣṭimantagrāhadṛṣṭiṃ śīlavrataparāmarśaṃ ca varjayitvā |  aṣṭau mārgadarśanaheyāḥ |  satkāyadṛṣṭimantagrāhadṛṣṭiṃ ca varjayitvā |  ity ete kāmāvacarā dvātriṃśadanuśayā darśanaprahātavyāḥ |  satyānāṃ darśanamātreṇa prahāṇāt | 
釋曰。是所説十惑。於欲界具十見(19)苦所滅。  於中七見集所滅。  七見滅所滅。除身(20)見邊見戒執取故。  八見道所滅。  除身見邊見(21)故。  如此欲界三十二惑説名見諦所滅。  由唯(22)見諦除滅故。 
謂見苦諦所斷具(20)十。  見集滅諦所斷各七。  離有身見邊見(21)戒取。  見道諦所斷八。  離有身見及邊執見。(22)修所斷四。離見及疑。如是合成三十六種。  (23)前三十二名見所斷。  纔見諦時彼則斷故。 
.  .  .  .  .  .  . 
             
catvāro bhāvanāheyāḥ 
偈曰。四惑名修滅。 
最(24)後有四名修所斷。 
. 
 
tadyathā rāgaḥ pratigho māno ’vidyā ca |  dṛṣṭasatyasya paścāt mārgābhyāsena prahāṇāt |  tadevaṃ satkāyadṛṣṭirekaprakārā bhavati duḥkhadarśanaheyā |  evam antagrāhadṛṣṭiḥ mithyādṛṣṭiś catuṣprakārā bhavati |  duḥkhasamudayanirodhamārgadarśanaheyā |  evaṃ dṛṣṭiparāmarśo vicikitsā ca |  śīlavrataparāmaṛśo dviprakāraḥ duḥkhamārgadarśanaheyaḥ |  rāgapratighamānāvidyāḥ pañcaprakārāś catuḥsatyadarśanaheyā bhāvanāheyāś ca |  kīdṛśā ete duḥkhadarśanaheyāḥ kīdṛśā yāvad bhāvanāheyāḥ |  ye yaddarśanaheyālambanāste taddarśanaheyā avaśiṣṭā bhāvanāheyāḥ |  tā eva dvādaśa dṛṣṭayo bhavanti catasro vicikitsāḥ pañca rāgāḥ pañca pratighāḥ pañca mānāṃ pañcāvidyā ity ete kāmāvacarāḥ ṣaṭtriṃśadanuśayā bhavanti | 
釋曰。四惑(23)者。謂欲瞋慢無明。  彼云何是修所滅。若人先(24)已見四諦。後由數修習道。  方能滅除如此身(25)見。於中但一品見苦所滅。  邊見亦爾。邪見有(26)四品。  見苦集滅道所滅。  見取疑亦爾。  戒執取(27)有二品。見苦道所滅。  欲瞋慢無明有五品。見(28)四諦及修道所滅。  於中彼何相見苦所滅。乃(29)至何相修道所滅。  由見諦相彼滅。及能縁彼(253c1)故。説見諦滅。所餘名修道所滅。  若立如此見(2)成十二。疑成四欲五瞋五慢五無明五。如此(3)欲界惑。合成三十六種。 
  見四諦已後後時中數(25)數習道  彼方斷故。如是已顯。十隨眠中薩迦(26)耶見唯在一部。謂見苦所斷。  邊執見亦爾。(27)戒禁取通在二部。謂見苦見道所斷。邪見通(28)四部。謂見苦集滅道所斷。  See the previous record  見取疑亦爾。  See the previous record (three records back)  餘貪(29)等四各通五部。謂見四諦及修所斷。  此中(99c1)何相見苦所斷。乃至何相是修所斷。  若縁(2)見此所斷爲境名見此所斷。餘名修所斷。  (3)如是六中見分十二。疑分爲四。餘四各五。(4)故欲界中有三十六。 
.  .  .  .  .  .  .  .  .  .  . 
                     
ta evāpratighāḥ punaḥ |
rūpadhātau 
偈曰。合彼＊唯除瞋。(4)色惑。 
See the full verse quoted previously 
. 
 
pañcaprakāraṃ pratigham apahāya ta eva rūpāvacarā ekatriṃśadanuśayā bhavanti |  yathā rūpadhātau 
釋曰。除五品瞋。如此名色界惑。合三十(5)一。  如色界惑。 
色無色界五部各除瞋。(5)餘與欲同。故各三十一。   
.  . 
   
tathārūpye 
偈曰。無色爾。 
See the full verse quoted previously 
. 
 
ekatriṃśad anuśayā bhavanti | 
釋曰。無色界惑(6)亦三十一。 
NO Chinese 
. 
 
ity aṣṭānavatir matāḥ || 5.5 || 
偈曰。故立九十八。 
See the full verse quoted previously 
. 
 
ta evam ete ṣaḍanuśayā ākāraprakāradhātubhedairaṣṭānavatirmatāḥ āmidhārmikāṇām | 
釋曰。如此六隨(7)眠惑。所縁法相及對治并界差別故。阿毘達(8)磨師。立爲九十八隨眠惑。 
由是本論以六隨(6)眠行部界殊説九十八。 
. 
 
ya ime darśanaprahātavyānuśayā uktāḥ kimete niyataṃ darśanenaiva prahīyante |  nety āha | kiṃ tarhi | 
是見諦所滅隨眠(9)惑爲決定。＊唯由見四諦滅。爲非。  説非。云何 
於此所辯九十(7)八中八十八見所斷。忍所害故。十隨眠修所(8)斷。智所害故。如是所説見修所斷爲決定(9)爾。  不爾云何。 
.  . 
   
bhavāgrajāḥ kṣāntivadhyā dṛggheyā eva 
(10)偈曰。有頂忍所滅。定見滅。 
頌曰(10)忍所害隨眠　有頂唯見斷
(11)餘通見修斷　智所害唯修 
. 
 
ye bhavāgrabhūmijā anvayajñānakṣāntiheyā anuśayāste darśanaheyā eva na bhāvanāheyāḥ | 
釋曰。此隨眠惑。(11)於有頂生類忍所滅。是彼必定見諦所滅。非(12)修道所滅。 
(12)論曰。忍聲通説法類智忍。於忍所害諸(13)隨眠中有頂地攝唯見所斷。唯類智忍方能(14)斷故。餘八地攝通見修斷。謂聖者斷唯見非(15)修。 
. 
 
śeṣajāḥ |
dṛgbhāvanābhyām 
偈曰。餘生。見修滅。 
See the full verse quoted previously 
. 
 
kṣāntivadhyā iti vartate |  śeṣāsu bhūmiṣu yathāyogaṃ dharmānvayajñānakṣāntiheyā anuśayā āryāṇāṃ darśanaheyāḥ pṛthagjanānāṃ bhāvanāheyāḥ | 
釋曰。忍所滅(13)此言流。  於所餘地如理法忍類忍所滅隨眠(14)惑。於聖人是見諦所滅。於凡夫是修道所滅。 
法類智忍如應斷故。  若異生斷唯修非(16)見。數習世俗智所斷故。 
.  . 
   
akṣāntivadhyā bhāvanayaiva tu || 5.6 || 
(15)偈曰。非忍滅。必修道滅。 
See the full verse quoted previously 
. 
 
sarvāsu bhūmiṣu ye ’nuśayā jñānavadhyāste ubhayeṣāṃ nityaṃ bhāvanāheyāḥ |  naiva hi bāhyakānāṃ darśanaprahātavyāḥ prahīyanta ity apare |  tathā hi mahākarmavibhāgasūtre pūrvāntakalpakānāṃ ca śāśvatavādināmekatyaśāśvatikānām ahetusamutpattikānāṃ ca vītarāgāṇāṃ ca kāmadhātvālambanānāṃ dṛṣṭīnāṃ samudācāra uktaḥ |  na ca rūpāvacarāṇāṃ kleśānāṃ kāmadhāturālambanaṃ vītarāgatvāt |  tasmāt kāmapratisaṃyuktā eva tā aprahīṇā iti |  dṛṣṭyutpādasamakālaṃ te parihīṇā devadatta iveti vaibhāṣikāḥ | 
釋曰。於一切地中(16)惑。凡是智所滅。於二人恒修道所滅。  有餘師(17)説。見諦所滅惑。非外凡夫所滅。  何以故。於大(18)分別業經中説。分別前際人説常住。或説隨(19)一常住。或説不由因生。此三離欲人。縁欲界(20)起諸見。説有通行。  若色界惑。不能以欲界法(21)爲境。由離欲界欲故。  是故知欲界相應諸見(22)不得滅。  同諸見生時。彼已退定。猶如提婆達(23)多毘婆沙師説如此。 
智所害諸隨眠。一(17)切地攝唯修所斷。以諸聖者及諸異生。如其(18)所應皆由數習無漏世俗智所斷故。  有餘(19)師説。外道諸仙不能伏斷見所斷惑。  如大(20)分別諸業契經説。離欲貪諸外道類有縁(21)欲界邪見現行。及梵網經亦説。彼類有縁(22)欲界諸見現行。謂於前際分別論者。有(23)執全常。有執一分。有執諸法無因生等。  (24)非色界惑縁欲界生。於欲界境已離貪故。  (25)定是欲界諸見未斷。  毘婆沙師釋彼經義。起(26)見時暫退。如提婆達多。 
.  .  .  .  .  . 
           
dṛṣṭayaḥ paṇca nāmato nirdiṣṭā na tu svabhāvatastat kastāsāṃ svabhāvaḥ | 
此五見由名已説。不由(24)自性。彼自性云何。 
由行有殊分見(27)爲五。名先已列。自體如何。 
. 
 
ātmātmīyadruvocchedanāstihīnāgradṛṣṭayaḥ |
ahetvamārge taddṛṣṭir etās tāḥ pañca dṛṣṭayaḥ || 5.7 || 
偈曰。我我所常斷。無於(25)下勝見。非因道此見。是名五見性。 
頌曰(28)我我所斷常　撥無劣謂勝
(29)非因道妄謂　是五見自體 
. 
 
ātmadṛṣṭir ātmīyadṛṣṭir vā satkāyadṛṣṭiḥ | sīdatīti sat |  cayaḥ kāyaḥ saṃghātaḥ skandha ity arthaḥ |  saccāyaṃ kāyaśceti satkāyaḥ pañcopādānaskandhāḥ |  nityasaṃjñāṃ piṇḍasaṃjñāṃ ca tyājayitumevaṃ dyotitā | etatpūrvako hi teṣvātmagrahaḥ |  satkāye dṛṣṭiḥ satkāyadṛṣṭiḥ |  sarvaiva sāsravālambanā dṛṣṭiḥ satkāye |  ātmātmīyadṛṣṭir eva tu satkāyadṛṣṭiruktā |  yathā gamyeta satkāyadṛṣṭiriyaṃ nātmani nātmīye veti |  yathoktaṃ “ye kecid bhikṣavaḥ śramaṇā vā brāhmaṇā vā ātmeti samanupaśyantaḥ samanupaśyanti sarve ta imāneva pañcopādānaskandhān” iti |  tasyaivātmābhimatasya vastuno dhruvadṛṣṭir ucchedadṛṣṭir vā ’ntagrāhadṛṣṭiḥ |  śāśvatocchedāntagrahaṇāt | sati duḥkhādisatye nāstīti dṛṣṭir mithyādṛṣṭiḥ |  sarvaiva hi viparītasvabhāvapravṛṭtā dṛṣṭirmithyādṛṣṭiḥ ekaiva tūktā |  atiśayavattvāt durgandhakṣatavat |  eṣā hy apavādikā anyāstu samāropikāḥ | hīne agradṛṣṭirdṛṣṭiparāmarśaḥ |  kiṃ hīnam | sarvaṃ sāsravam | āryaiḥ prahīṇatvāt | tasyāgrato grahaṇaṃ dṛṣṭiparāmarśaḥ |  dṛṣṭyādiparāmarśa iti vaktavye ādiśabdalopaḥ kṛtaḥ |  ahetau hetudṛṣṭiramārge mārgadṛṣṭiḥ śīlavṛtaparāmarśaḥ |  tadyathā maheśvaro na heturlokānām |  taṃ ca hetuṃ paśyati prajāpatimanyaṃ vā |  agnijalapraveśādayaś ca na hetuḥ svargasya tāṃś ca hetuṃ paśyati |  śīlavratamātrakaṃ sāṃkhyayogajñānādayaś ca na mārgo mokṣāsya tāṃś ca mārgaṃ paśyati |  atra_ api kilādiśabdalopaḥ kṛta ityetāstāḥ pañca dṛṣṭayo veditavyāḥ |  satyakāraṇe kāraṇadṛṣṭiḥ śilavrataparāmarśaḥ |  kasmād ayaṃ na samudayadarśanaprahātavyaḥ |  yo hi kaścid īśvaraḥ prajāpatimanyaṃ vā kāraṇaṃ paśyati sa tannityamekaṃ cātmānaṃ kartāramabhiniviśya |  tadyasmāt sa 
釋曰。我及(26)我所見名身見。由刹那刹那壞故説滅。  由聚(27)集故名身。以陰爲義。  此法亦壞亦聚故名滅(28)身。謂五取陰。  爲除彼計常想。及於聚執一想。(29)故説如此。何以故。彼我見於五陰以此想爲(254a1)先。  於滅及身。不如執説名身見。  一切見能縁(2)有流法爲境。悉縁滅身。  而但立我我所見名(3)滅身見者。  欲令彼知此見＊唯於滅於身起。非(4)於我我所。  如經言。世間若有沙門婆羅門。起(5)見謂有我。是彼一切＊唯於五陰起。  我見是類(6)彼所許爲我。或執見爲常。或執見爲斷。是名(7)邊見。  由執常邊斷邊故。於實有苦等諦執見(8)爲無。故名邪見。  一切見皆翻違理起。悉是邪(9)見。但説一見爲邪見者。  由此見最惡能斷善(10)根故。故説爲邪見。譬如臭酥及惡旃陀羅。  (11)此一向非撥故。所餘諸見但有増益。於下品(12)法執爲最勝。説名見取。  何法名下品。謂一切(13)有流法。聖人所棄捨故。執此法爲最勝。是名(14)見取。  應説見等勝取見。此中除等見言。  非因(15)中因見。非道中道見。名戒執取見。  譬如摩醯(16)首羅非世間因。  彼觀爲因。世主天等所餘諸(17)物亦爾。  入火水等非生天因。彼觀爲因。  ＊唯(18)執僧佉踰伽等智非解脱道。彼觀爲道。  此中(19)應知除等見言。如此五見性應知。    若非因中(20)起因見。云何此見非見集所滅。  若有人見自(21)在及世主爲因。此人必執此爲常爲一我作(22)者。  是故此 
(100a1)論曰。執我及我所是薩迦耶見。壞故名薩。  (2)聚謂迦耶。即是無常和合蘊義。  迦耶即薩(3)名薩迦耶。此薩迦耶即五取蘊。  爲遮常一(4)想故立此名。要此想爲先方執我故。毘婆(5)沙者作如是釋。有故名薩。身義如前。勿(6)無所縁計我我所。故説此見縁於有身。  縁(7)薩迦耶而起此見。故標此見名薩迦耶。  諸(8)見但縁有漏法者。皆應標以薩迦耶名。  (9)然佛但於我我所執摽此名者。  令知此(10)見縁薩迦耶非我我所。以我我所畢竟無(11)故。  如契經説。苾芻當知。世間沙門婆羅門(12)等。諸有執我等隨觀見一切。唯於五取蘊(13)起。  即於所執我我所事執斷執常名邊執(14)見。  以妄執取斷常邊故。於實有體苦等諦(15)中。起見撥無名爲邪見。  一切妄見皆顛倒轉(16)並應名邪。而但撥無名邪見者。  以過甚故。(17)如説臭酥惡執惡等。  此唯損減。餘増益故。(18)於劣謂勝名爲見取。  有漏名劣。聖所斷故。(19)執劣爲勝總名見取。  理實應立見等取名。(20)略去等言但名見取。  於非因道謂因道(21)見。一切總説名戒禁取。  如大自在生主。或餘(22)非世間因妄起因執。  See the previous record  投水火等種種邪行。(23)非生天因妄起因執  唯受持戒禁。數相應(24)智等。非解脱道妄起道執。  理實應立戒禁(25)等取名。略去等言但名戒禁取。是謂五見(26)自體。    應知。若於非因起是因見。此見何故(27)非見集斷。  See the next record after the following verse   
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īśvarādiṣu nityātmaviparyāsāt pravartate | kāraṇābhiniveśo ’to duḥkhadṛggheya eva saḥ || 5.8 || 
偈曰。於自在等處。從常我倒生。因(23)等虚妄執。是故見苦滅。 
頌曰(28)於大自在等　非因妄執因
(29)從常我倒生　故唯見苦斷 
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duḥkhadarśanādeva hi teṣu tau nityātmagrāhau prahīyete |  tasmāt tatkṛto ’pi kāraṇābhiniveśastata eva prahīyate |  yas tarhi jalāgnipraveśādibhiḥ svargopapattiṃ paśyati śīlavṛtena vā śuddhiṃ so ’pi duḥkhadarśanaprahātavya eva |  eṣa hi śāstrapāṭhaḥ |  “ye caivaṃ dṛṣṭaya evaṃvādino yadayaṃ puruṣapudgalo gośīlaṃ samādāya vartate mṛgaśīlaṃ kukkuraśīlaṃ, sa tena śudhyati mucyate sukhaduḥkhaṃ vyatikrāmati sukhaduḥkhavyatikramaṃ cānuprāpnoti |  akāraṇaṃ kāraṇataḥ pratyeti śīlavrataparāmarśo duḥkhadarśanaprahātavyaḥ” iti vistaraḥ |  kiṃ punaḥ kāraṇam asau duḥkhadarśanaprahātavyaḥ |  duḥkhe vipratipannatvāt |  sarveṣāṃ sāsravālambanānāṃ duḥkhe vipratipannatvāt |  kīdṛśo vā ’nyaḥ śīlavṛtaparāmarśo mārgedarśanaprahātvyaḥ |  yo mārgadarśanaprahātavyālambanaḥ |  so ’pi hi nāma duḥkhe vipratipannaḥ |  yasya ca mārgālambanā mithyādṛṣṭirvicikitsā vā ’sti sa nāsti mokṣamārga iti paśyan vicikitsan vā kathaṃ tayā śuddhiṃ pratyeṣyati |  athānyaṃ mokṣamārgaṃ parāmṛśya eṣa mokṣamārgo nāstītyāha |  so ’pi tenaivānyena śuddhiṃ pratyeti na tayā mithyādṛṣṭyeti |  tasyāpyasau mārgadarśanaprahātavyālambano na sidhyati |  yaś cāpi samudayanirodhadarśanaprahātavyālambanayā mithyādṛṣṭyā śuddhiṃ pratyeti sa kasmānna taddarśanaheyaḥ |  tasmāt parīkṣya eṣo ’rthaḥ | 
釋曰。由見苦諦。於自(24)在等處。常執我執倶滅。  非因執是二倒所作。(25)是故與此見共滅。  若人由入火水等方便起(26)生天執。由戒及執計得清淨。此執亦見苦所(27)滅。  阿毘達磨藏文言如此。復言。  若有人執説(28)如此。是時善男子受持牛戒。行鹿戒狗戒。(29)由此行清淨解脱出離。過度苦樂得至過苦(254b1)樂處。  若信非因爲因。戒執取見。見苦所滅。廣(2)説如彼藏。  云何此執見苦所滅。  於苦乖違故。(3)此執太過爲失。  一切縁有流境。或於苦乖違。(4)與非因執因。  復有何相。別戒執取。見道所(5)滅。  縁見道所滅法爲境。  此於苦亦乖違。  若人(6)縁道起邪見及疑。或謂無解脱道。或思此道(7)爲是解脱道。爲非依此二。云何分別觀爲清(8)淨。  若彼執別有解脱道故。撥無此解脱道。  是(9)人由別解脱道。執計爲清淨。不由邪見。  是故(10)此執不成縁見道。所滅惑爲境。  若人由見集(11)滅二諦所滅邪見。計爲清淨。云何此戒執取。(12)非見集滅諦所滅。  是故汝所執義更須簡擇。 
(100b1)論曰。執大自在生主或餘爲世間因生世(2)間者。必先計度彼體是常一我作者方起(3)因執。纔見苦時於自在等。常執我執永斷無(4)餘故。  彼所生因執亦斷。  若爾有執投水火(5)等種種邪行是生天因。或執但由受持戒(6)禁等便得清淨。不應見苦斷。  然本論説  (7)有諸外道。起如是見立如是論。若有士(8)夫補特伽羅受持牛戒鹿戒狗戒便得清淨(9)解脱出離。永超衆苦樂至超苦樂處。  如是(10)等類非因執因。一切應知。是戒禁取見苦(11)所斷。如彼廣説。  此復何因是見苦斷。  迷苦(12)諦故有太過失。  縁有漏惑皆迷苦故。  復有(13)何相別戒禁取。可説彼爲見道所斷。  諸縁(14)見道所斷法生。  彼亦應名迷苦諦故。  又縁(15)道諦邪見及疑。若撥若疑無解脱道。如何即(16)執此能得永清淨。  若彼撥無眞解脱道。妄(17)執別有餘清淨因。  是則執餘能得清淨。非(18)邪見等。  此縁見道所斷諸法。理亦不成。  又(19)若有縁見集滅諦所斷邪見等執爲清淨因。(20)此復何因非見彼斷。  故所執義應更思擇。 
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yad uktaṃ “nityātmaviparyāsād” iti | kimetāveva dvau viparyāsau | 
(13)是前所説。有常倒我倒爲＊唯此名倒。爲更有(14)餘説。 
(21)如前所説。常我倒生。爲但有斯二種顛倒。 
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catvāro viparyāsāḥ |  anitye nityam iti | duḥkhe sukham iti | aśucau śucīti |  anātmanyātmeti |  athaitadviparyāsacatuṣkaṃ kiṃsvabhāvam | 
顛倒有四。  謂於無常常顛倒。於苦樂顛(15)倒。於不淨淨顛倒。  於無我我顛倒。  此四種顛(16)倒體相云何。 
(22)應知顛倒總有四種。  一於無常執常顛(23)倒。二於諸苦執樂顛倒。三於不淨執淨顛(24)倒。  四於無我執我顛倒。  如是四倒其體云(25)何。 
.  .  .  . 
       
dṛṣṭitrayādviparyāsacatuṣkaṃ 
偈曰。從二見半生四倒。 
頌曰(26)四顛倒自體　謂從於三見
(27)唯倒推増故　想心隨見力 
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antagrāhadṛṣṭeḥ śāśvatadṛṣṭirnityaviparyāsaḥ |  dṛṣṭiparāmarśātsukhaśuciviparyāsau |  satkāyadṛṣṭerātmadṛṣṭirātmaviparyāsaḥ | sakaletyapare |  kathamātmīyadṛṣṭirviparyāsaḥ |  kathaṃ ca na viparyāsaḥ | viparyāsasūtrād |  ātmānameva tatra vaśinaṃ paśyennātmīyaṃ paśyatītyātmadṛṣṭirevāsau dvimukhī athāhamityetasmāt mameti dṛṣṭyantaraṃ syāt |  mayā mahyamityetad api syāt | 
釋曰。從(17)邊見中取常見爲常顛倒。  從見取立樂顛倒(18)淨顛倒。  從身見立我見爲我顛倒。餘師説。(19)見取  云何以我所爲倒。  彼見我於是處自在(20)故。  於是處起我所見。是故此見皆是身見。由(21)二門起。若汝計我是第一執。我所是第二執。  (22)若我與帶物稱我。此二文應成別執。 
(28)論曰。從於三見立四倒體。謂邊見中唯取(29)常見以爲常倒。  諸見取中取計樂淨爲樂(100c1)淨倒。  有身見中唯取我見以爲我倒。有(2)説。我倒攝身見全。  我倒如何攝我所見。  如何(3)不攝。由倒纒故。  諸有計我。於彼事中有(4)自在力是我所見。此即我見由二門轉。是(5)我屬我。  若是別見由我爲我見亦應別。 
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kasmād anye kleśā na viparyāsāḥ |  yasmāt tribhiḥ kāraṇairviparyāsānāṃ vyavasthānam katamaistribhiḥ | 
云何不(23)立餘惑爲顛倒。  由以三因成立顛倒義故。何(24)者爲三。 
何(6)故餘惑非顛倒體。  要具三因勝者成倒。言(7)三因者。 
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vīparītataḥ |
nitīr aṇāt samāropāt 
偈曰。顛倒故。決度増益故。 
See the full verse quoted previously 
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ekāntaviparyastatvād ālambane nitīrakatvāt samāropaṇāc ca |  ucchedadṛṣṭirmithyādṛṣṭiś ca na samāropike |  abhāvamukhapravṛttatvāt |  śīlavrataparāmarśo naikāntaviparyastastanmātraśuddhyālambanatvāt |  anye kleśā na santīrakā ato na viparyāsāḥ |  yat tarhi sūtre ukta “manitye nityam iti saṃjñāviparyāsaḥ cittaviparyāso dṛṣṭiviparyāsa” iti |  dṛṣṭir evātra viparyāsaḥ | 
釋曰。此(25)二見半。一向顛倒故。於境界決定度故。増益(26)義故。  斷見邪見不能増益。  非有門起故。  戒執(27)取非一向倒。隨分量清淨爲境界故。  所餘諸(28)惑不能決度。是故不立爲顛倒。  若爾於經中。(29)説於無常執常。是名想倒心倒見倒。  此中云(254c1)何＊唯見爲倒。 
一向倒故。推度性故。妄増益故。  謂戒(8)禁取非一向倒。縁少淨故。斷見邪見非妄(9)増益。  無門轉故。  See the previous record (two records before)  所餘煩惱不能推度。非見(10)性故。由具三因勝者成倒。是故餘惑非顛(11)倒體。  若爾何故契經中言於無常計常。有(12)想心見倒。於苦不淨無我亦然。  理實應知。(13)唯見是倒。 
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saṃjñācitte tu tadvaśāt || 5.9 || 
偈曰。想心隨見故。 
See the full verse quoted previously 
. 
 
dṛṣṭiviparyāsavaśādeva tatsaṃprayukte saṃjñācitte viparyāsāvuktau |  vedanādayo ’pi kasmānnoktāḥ |  lokaprasiddhyā |  loke hi viparyastasaṃjño viparyastacitta iti prasiddhaṃ na punar viparyastavedana iti |  ta ete viparyāsāḥ sarve ’pi srota āpannasya prahīṇā bhavanti |  darśanapraheyatvāt dṛṣṭīnāṃ sasaṃprayogāṇām | dvādaśa viparyāsāḥ |  anitye nityam iti saṃjñādṛṣṭicittaviparyāsāstrayaḥ |  evaṃ yāvad anātmanyātmeti |  tatrāṣṭau darśanaprahātavyāś catvāro bhāvanāprahātavyāḥ |  duḥkhe ca saṃjñā cittaviparyāsāvaśucau ceti nikāyāntarīyāḥ |  itarathā hi kathamantareṇa sukhaśucisaṃjñāmavītarāgasyāryasya kāmarāgaḥ saṃbhavediti |  tadetannecchanti vaibhāṣikāḥ |  yadi hi sukhaśucisaṃjñācittasamudācārādāryasya tadviparyāsāvīkṣyete |  sattvasaṃjñācittasamudācārāttadviparyāsāv api kiṃ neṣyete |  na hi striyāmātmani ca vinā sattvasaṃjñāyā kāmarāgo yukta iti |  sūtre ’pi coktaṃ “yataś ca śrutavānāryaśrāvaka idaṃ duḥkhamāryasatyam iti yathābhūtaṃ prajānāti |  yāvat tasya tasmin samaye yo ’nitye nityam iti saṃjñāviparyāsaḥ cittaviparyāso dṛṣṭivīparyāsaḥ sa prahīyata” iti vistaraḥ |  tasmād dṛṣṭisamutye eva saṃjñācitte viparyāsau nānye tatkāla bhrāntimātratvād alātacakracitra yakṣabhrāntivat |  yat tarhi sthavirānandenārthaṃ vāgīśamadhikṛtyoktaṃ 
釋曰。由隨(2)屬見倒與見倒相應。想及心亦説爲倒。  云何(3)不説受等爲倒。  由世間成故。  於世間説。此人(4)顛倒想顛倒心。此義明了。不説顛倒受。  如此(5)顛倒於須陀洹人一切皆滅。  由諸見見諦所(6)滅故。餘相應法亦同滅。顛倒有十二種。  於無(7)常計常。是想心見顛倒。  乃至於無我計我。是(8)想心見顛倒。  於中八倒見諦所滅。四倒修道(9)所滅。  謂於苦計樂。是想心倒。於不淨計淨。是(10)想心倒。餘部説如此。  若不爾。離樂想倒及淨(11)想倒。未離欲聖人。云何婬欲欲得起。  毘婆沙(12)師不許此義。  何以故。彼言。若由樂淨想心生(13)起故。於聖人立此二爲顛倒。  衆生想心生起(14)故。云何不立此二爲我顛倒。  何以故。於女人(15)及自身。若離衆生想。婬欲欲不應成。  復於經(16)中説。由多聞聖弟子是苦聖諦如實已見已(17)知。  乃至此聖弟子。於此時中於無常計常。想(18)倒心倒見倒。皆悉永滅。廣説如經。  是故若從(19)見生想心。則成顛倒非餘。由暫時心亂故。譬(20)如於火輪心亂。及夜叉心亂。  若爾大徳阿難(21)依婆耆舍大徳。説言 
想心隨見亦立倒名。與見相應(14)行相同故。  若爾何故不説受等。  彼於世(15)間不極成故。  謂心想倒世間極成。受等不(16)然。故經不説。  如是諸倒預流已斷。  見及相(17)應見所斷故。有餘部説。倒有十二。  謂於無(18)常計常倒中有想心見三種顛倒。  乃至於(19)無我計我倒亦爾。  於中八唯見斷。四通見(20)修斷。  謂樂淨想心。  若謂不然。未離欲聖離(21)樂淨想。寧起欲貪。  毘婆沙師不許此義。  若(22)有樂淨想心現行。便許聖者有樂淨倒。  聖(23)者亦起有情想心。是則亦應許有我倒。  非(24)於女等及於自身離有情想心有起欲(25)貪故。  由契經説。若有多聞諸聖弟子。於苦(26)聖諦如實見知。  乃至爾時彼聖弟子。無常計(27)常想心見倒皆已永斷。乃至廣説。  故知想心(28)唯取見倒相應力起。是倒非餘。然聖有時(29)暫迷亂故。率爾於境欲貪現前。如於旋火輪(101a1)畫藥叉迷亂。  若爾何故尊者慶喜告彼尊(2)者辯自在言 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                     
“viparyāse ca saṃjñānāṃ cittaṃ te paridahyate” |
nimittaṃ varjyatāṃ tasmācchubhaṃ rāgopasaṃhitam || 
(22)由起想顛倒　故汝心焦熱 
(3)由有想亂倒　故汝心燋熱
(4)遠離彼想已　貪息心便淨 
. 
 
tasmāt sarva evāṣṭau saṃjñācittaviparyāsāḥ śaikṣasyāprahīṇā ity apare |  te ’pi cāryasatyānāṃ yathābhūtaparijñānāt prahīyante |  na vinā tenetyupāyasamā khyānānnāsti sūtravirodhaḥ | 
(23)此言云何。將是故一切八想倒及心倒。於聖(24)人未滅。餘部説如此。  若爾云何不違佛經。是(25)八終由如實見知四諦。方皆滅盡。  離四諦觀(26)無得滅義。由説滅方便故。故不相違。 
(5)故有餘師復作是説。八想心倒學未全斷。  如(6)是八種纒。由如實見知聖諦方得永斷。  (7)離此無餘永斷方便。故此所説不違彼經。 
.  .  . 
     
atha kiṃ dṛṣṭyanuśayasya eva bhedo nānyasya | mānasyāpyasti | katham ity āha 
爲＊唯(27)見倒有差別。爲餘惑亦有。慢亦有。云何有差(28)別。 
(8)爲唯見隨眠有多差別。爲餘亦有。慢亦有。(9)云何。 
. 
 
sapta mānāḥ 
偈曰。七慢。 
頌曰(10)慢七九從三　皆通見脩斷
(11)聖如殺纒等　有脩斷不行 
. 
 
māno ’timāno mānātimāno ’smimāno ’bhimāna ūnamāno mithyāmānaś ca |  abhedena cittasyonnatirmāna uktāḥ | sa pravṛttibhedāt saptadhā bhavati |  hīnādviśiṣṭaḥ samena vā samo ’smīti manyamānasyonnatirmānaḥ |  samādviśiṣṭo ’smītyabhimānaḥ |  viśiṣṭādviśiṣṭo ’smīti mānātimānaḥ |  pañcopādānaskandhānātmata ātmīyato vā manyamānasyāsmimānaḥ |  aprāpte viśeṣādhigame prāpto mayetyabhimānaḥ |  bahvantaraviśiṣṭādalpāntarahīno ’smītyūnamānaḥ |  aguṇavato guṇavān asmīti mithyāmānaḥ |  yat tarhi śāstre nava mānavidhā uktāḥ | “śreyānasmīti mānavidhā |  sadṛśo ’smīti mānavidhā |  hīno ’smīti mānavidhā |  asti me śreyānasti me sadṛśo ’sti me hīnaḥ |  nāsti me śreyānnāsti me sadṛśo nāsti me hīna” iti |  ebhya eva mānebhya etāḥ | 
釋曰。何者爲七。一慢。二過慢。(29)三過過慢。四我慢。五増上慢。六下慢。七邪(255a1)慢。  若不分別。但以心高爲慢。此心高由生起(2)差別故成七種。  於下計自勝。或與等計自同。(3)若人如此分別起高心名慢。  於等計自勝名(4)過慢。  於上品計自勝名過過慢。  於五取陰分(5)別計是我及我所名我慢。  未至勝徳計自己(6)得名増上慢。  於多量勝計自少量劣名下慢。  (7)實自無徳計自有徳名邪慢。  若爾於阿毘達(8)磨藏中説慢類有九種。一我勝慢類。  二我等(9)慢類。  三我下慢類。  四有勝我慢類。五有等我(10)慢類。六有劣我慢類。  七無勝我慢類。八無等(11)我慢類。九無下我慢類。此義云何。  此九從前(12)七慢生。 
(12)論曰。且慢隨眠差別有七。一慢二過慢三慢(13)過慢四我慢五増上慢六卑慢七邪慢。  令心(14)高擧總立慢名。行轉不同故分七種。  於劣(15)於等如其次第謂己爲勝謂己爲等令心(16)高擧總説爲慢。  於等於勝如其次第謂(17)勝謂等總名過慢。  於勝謂勝名慢過慢。  於(18)五取蘊執我我所令心高擧名爲我慢。  於(19)未證得殊勝徳中謂已證得名増上慢。  於(20)多分勝謂己少劣名爲卑慢。  於無徳中謂(21)己有徳名爲邪慢。  然本論説慢類有九。一(22)我勝慢類。  二我等慢類。  三我劣慢類。  四有勝(23)我慢類。五有等我慢類。六有劣我慢類。  七無(24)勝我慢類。八無等我慢類。九無劣我慢類。  如(25)是九種從前七慢三中離出。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                             
navavidhās tribhyaḥ 
偈曰。九慢類。從三。 
See the full verse quoted previously 
. 
 
katam ebhyas tribhyaḥ mānātimānonamānebhyaḥ |  tatra prathamaṃ trayaṃ dṛṣṭisaṃniśritāstrayo mānāḥ |  atimānamānonamānāḥ | dvitīyaṃ trayamūnamānamānātimānāḥ |  tṛtīyaṃ trayaṃ mānātimānonamānāḥ |  yuktas tāvad bahvantaraviśiṣṭādalpāntarahīno ’smītyūnamāna unnatisthānatvāt |  nāsti me hīna ityatra kimunnati sthānam |  asti sadṛśo yo ’bhiprete vare sattvarāśau nihīnamapyātmānaṃ bahu manyate |  api cāstyeva jñānaprasthānavihito vidhiḥ |  prākaraṇaṃ tu nirdeśaṃ parigṛhya śreyānasmītyekeṣu māno ’pi syād ati māno ’pi mānātimāno ’pi hīnasamaviśiṣṭāpekṣayā | 
釋曰。何者爲三。(13)謂從過慢慢下慢。  此中第一三慢。依止見起。(14)即是三慢。  謂過慢慢下慢。下慢慢過慢。即是(15)第二三慢。  慢過慢下慢。即是第三三慢。  此義(16)相應。於多量爲勝。計自少量爲劣立爲慢。有(17)高處故。  計無他下劣於自。此中何爲高處。  有(18)如此高處。於自所樂最下劣衆生聚中。知自(19)最下。於自起尊重心。  復次於發慧論中分明(20)説此事。  如言我是王旃陀羅。若依分別道理(21)論説。計我勝此慢。或慢或過慢或過過慢。由(22)觀下等勝品人故。 
從三者何。謂(26)從前慢過慢卑慢。  如是三慢若依見生行。(27)次有殊成三三類。  初三如次即過慢慢(28)卑慢。中三如次即卑慢慢過慢。  後三如次(29)即慢過慢卑慢。  於多分勝謂己少劣卑慢(101b1)可成。有高處故。  無劣我慢高處是何。  謂於(2)如是自所愛樂勝有情聚雖於己身知極(3)下劣而自尊重。  如是且依發智論釋。  依(4)品類足釋慢類者。且我勝慢從三慢出。(5)謂慢過慢慢過慢三。由觀劣等勝境別(6)故。 
.  .  .  .  .  .  .  .  . 
                 
athaite sapta mānāḥ kiṃprahātavyā ity āha 
復次此七種慢。何法所滅。(23)故説 
如是七慢何所斷耶。 
. 
 
dṛgbhāvanākṣyāḥ | 
偈曰。見修滅。 
See the full verse quoted previously 
. 
 
dṛgbhāvanābhyām eṣāṃ kṣayaḥ |  etaduktaṃ bhavati sarve darśanabhāvanāprahātavyā iti yadbhāvanāheyamaprahīṇaṃ kimavaśyaṃ tadāryāṇāṃ samudācarati |  nāvaśyaṃ tadyathā  vadhādiparyavasthānaṃ heyaṃ bhāvanayā  yena kleśaparyavasthānena saṃcintya prāṇivadhaṃ kuryādyāvanmṛṣāvādaṃ tad bhāvanāheyaṃ bhāvanāheyadharmālambanatvāt | 
釋曰。由見及修故説彼滅。  (24)一切七見諦修道所滅。是修道所滅。於聖人(25)未滅。爲必定於聖人現前起。爲不起。  不定。譬(26)如  偈曰。殺等上心惑。修滅如彼爾。  釋曰。有上(27)心惑。能起故意爲作。殺生乃至説妄語。此皆(28)修道所滅。縁修道所滅法爲境界故。 
  一切皆通見修所(7)斷。諸脩所斷聖未斷時爲可現行。此不決(8)定。謂有脩所斷。而聖定不行。  See the previous record  See the full verse quoted previously  如殺生纒(9)是脩所斷。而諸聖者必不現行。殺生纒者。(10)顯由此惑發起故思斷衆生命。等言爲顯(11)盜婬誑纒無有愛全有愛一分。無有名何法。(12)謂三界無常於此貪求名無有愛。有愛一(13)分謂願當爲藹羅筏拏大龍王等。此諸纒(14)愛一切皆縁脩所斷故唯脩所斷。 
.  .  .  .  . 
         
tathā || 5.10 || 
復次 
See the full verse quoted previously 
. 
 
vibhavecchā 
偈(29)曰。非有愛聖人不起。 
See the full verse quoted previously 
. 
 
vibhavatṛṣṇā ’pi bhāvanāheyā | vibhavo nāma ka eṣa dharmaḥ | traidhātukī anityatā |  tatra prarthanā vibhavatṛṣṇā | tathāśabdena bhavatṛṣṇāyāḥ pradeśo gṛhyate |  “aho vatāhamairāvaṇaḥ syāṃ nāgarāja” ity evam ādi |  mānavidhā api bhāvanāprahātavyāḥ santītyuktamasmimamānaś ca | 
釋曰。非有貪愛亦修道(30)所滅。此非有是何法。謂於三界不有。  於中(255b1)起愛樂名非有愛。如言顯有愛一分。  謂彼(2)願我生成伊羅槃那象王等。偈曰。慢類等。  (3)釋曰。九慢類中。有慢類修道所破。我慢亦(4)爾。 
    已説慢(15)類等。有是脩所斷。何縁聖者未斷不起。(16)頌曰(17)慢類等我慢　惡作中不善
(18)聖者而不起　見疑所増故  (19)論曰。等言爲顯殺等諸纒無有愛全有愛一(20)分。此慢類等我慢惡悔。 
.  .  .  . 
       
na cāryasya saṃbhavanti vidhādayaḥ |
nāsmitā 
如此等於聖人不現前起。九慢類非我(5)慢。 
See the full verse quoted previously 
. 
 
ādigrahaṇena yāvad vibhavatṛṣṇāyā grahaṇam |  kiṃ kāraṇam aprahīṇā apy ete na samudācaranti | 
由等言乃至攝非有愛。  何因如此等法(6)未滅。非現前起。 
See the previous record [two records back]   
.  . 
   
dṛṣṭipuṣṭatvāt 
偈曰。無見所圓故。 
是見及疑親所増(21)長。[See also the full verse quoted previously] 
. 
 
satkāyadṛṣṭipuṣṭā hi mānavidhā asmimānaś ca |  ato bhagnapṛṣṭhatvāt notthātum punar utsahante |  vadhādiparyavasthānaṃ mithyādṛṣṭipuṣṭatvāt |  vibhavatṛṣṇā uccheddṛṣṭipuṣṭatvāt |  bhavatṛṣṇāyāḥ pradeśaḥ śāśvatadṛṣṭipuṣṭatvāt | 
釋曰。由(7)見圓滿故。故彼不起。此義云何。九慢類及(8)我慢。身見所圓滿。由背折故不能更起。  See the previous record  殺生(9)等上心惑。邪見所圓滿故。  非有愛斷見所圓(10)滿故。  有愛一分常見所圓滿故。 
雖脩所斷而由見疑背已折故。聖不能(22)起。謂慢類我慢有身見所増。  See the previous record  殺生等纒邪(23)見所増。  諸無有愛斷見所増。  有愛一分常(24)見所増。 
.  .  .  .  . 
         
kaukṛtyaṃ nāpi cāśubham || 5.11 || 
偈曰。惡性(11)憂亦無。 
See the full verse quoted previously 
. 
 
akukśalaṃ cāpi kaukṛtyaṃ bhāvanāprahātavyam |  na cāryasya tatsaṃbhavati vicikitsā samutthitatvāt | 
釋曰。憂悔心若是惡性。亦是修道所(12)滅。  於聖人亦不得現前起。疑惑所圓滿故。 
不善惡作是疑所増。  故聖身中皆(25)定不起。 
.  . 
   
athaiṣām aṣṭānavater anuśayānāṃ kati sarvatragāḥ katy asarvatragāḥ | 
復(13)次於九十八惑中。幾惑遍行幾惑非遍行。 
九十八隨眠中幾是遍行幾非遍行。 
. 
 
sarvatragā duḥkhahetudṛggheyā dṛṣṭayastathā |
vimatiḥ saha tābhiś ca yā ’vidyā ’veṇikī ca yā || 5.12 || 
偈(14)曰。遍行見苦集。滅惑謂諸見。疑共彼無明。及(15)獨行無明。 
(26)頌曰(27)見苦集所斷　諸見疑相應
(28)及不共無明　遍行自界地
(29)於中除二見　餘九能上縁
(101c1)除得餘隨行　亦是遍行攝 
. 
 
duḥkhasamudayadarśanaprahātavyā dṛṣṭayo vicikitsā ca tābhiś ca saṃprayuktā avidyā āveṇikī ca duḥkhasamudayaprahātavye cāvidyā |  itīme ekādaśānuśayāḥ sabhāgadhātusarvatragāḥ |  sapta dṛṣṭayo dve vicikitse dve avidye sakalasvadhātvālambanatvāt |  kimebhir yugapadālambate āhosvit krameṇa | yadi krameṇa anyeṣām api prasaṅga |  atha yugapat kaḥ sakalena kāmadhātunā śuddhiṃ pratyetyakāraṇaṃ vā kāraṇataḥ |  sakalaṃ nocyate sakalaṃ yugapadālambanta iti |  api tu pañcaprakāram api sarvaṃ yugapat |  evam api yatrātmadṛṣṭistatrātmatṛṣṇā yatrāgraśuddhidṛṣṭī tatra tatprārthanā tena ca māna iti tṛṣṇāmānayor api sarvatragatvaṃ prāpnoti |  evaṃ sati darśanabhāvanāheyālambanatvād etadubhayaṃ kiṃprahātavyaṃ syāt |  bhāvanāprahātavyaṃ vyāmiśrālambanatvāt |  athavā punar astu darśanaprahātavyaṃ dṛṣṭibalādhānavartitvāt |  svalakṣaṇakleśāvetau na sāmānyakleśau |  tasmān na sarvatragāviti vaibhāṣikāḥ | 
釋曰。見苦集所滅諸見及疑惑。與(16)彼共相應起無明及獨行無明。皆見苦集所(17)滅。  此十一惑。於非同類部界中説名遍行。  (18)七見二疑二無明故成十一。縁具自界生起(19)故。  有何人以具欲界計執爲清淨。以非因(20)縁計執爲因縁。  See the previous record  不説具由縁具自界及一時(21)起。  雖不然能縁一切五品自界故。説能縁具(22)自界。  若爾不可＊唯立十一爲遍行惑。是處(23)有我見必有我愛。是處有勝見清淨見。此中(24)必有樂得。由此等起高心。是故愛及慢應成(25)遍行惑。若爾此二惑。  縁見滅修滅爲境界。(26)此二何道所滅。  修道所滅。雜亂境界故。  復次(27)或執見諦所滅。由見力所生立故。  此二是別(28)相惑非通相惑。  是故非遍行。毘婆沙師説如(29)此。 
(2)論曰。唯見苦集所斷見疑及彼相應不共無(3)明力。能遍行自界地五部故。  此十一皆得遍(4)行名。  謂七見二疑二無明十一。如是十一(5)於自界地五部諸法遍縁。隨眠爲因遍生(6)五部染法。依此三義立遍行名。  此中所言(7)遍縁五部。爲約漸次。爲約頓縁。若漸次縁(8)餘亦應遍。若頓縁者誰復普於欲界諸法頓(9)計爲勝能得清淨或世間因。  See the previous record  不説頓縁自(10)界地一切。  然説有力能頓縁五部。  雖爾遍(11)行亦非唯此。以於是處有我見行。是處(12)必應起我愛慢。若於是處淨勝見行。是處(13)必應希求高擧。是則愛慢應亦遍行。  若爾頓(14)縁見脩斷故。應言此二何所斷耶。  應言(15)脩所斷。雜縁境故。  或應見所斷。見力引故。  (16)毘婆沙師作如是説。此二煩惱自相非共。(17)無頓縁力故非遍行。  See the previous record 
.  .  .  .  .  .  .  .  .  .  .  .  . 
                         
ya ete sabhāgadhātusarvatragā ekādaśānuśayā uktāḥ 
於非同類部界。是所説遍行惑有十一種。 
是故遍行唯此十一。(18)餘非。准此不説自成。 
. 
 
navodhrvālambanā eṣāṃ dṛṣṭidvayavivarjitāḥ | 
(255c1)於中偈曰。九惑上地境。於彼除二見。 
See the full verse quoted previously 
. 
 
satkāyadṛṣṭimantagrāhadṛṣṭiṃ ca varjayitvā ’nye navānuśayā visabhāgadhātusarvatragāḥ |  kadācittu visabhāgamekaṃ dhātumālambante kadācit dvau |  “ye ’nuśayāḥ kāmapratisaṃyuktā rūpapratisaṃyuktālambanāḥ |  kāmapratisaṃyuktā ārūpyapratisaṃyuktālambanāḥ kāmapratisaṃyuktā rūpārūpyapratisaṃyuktālambanā” iti vacanāt |  yadā kāmadhātau sthito brahmaṇi sattvadṛṣṭiṃ nityadṛṣṭiṃ cotpādayati tadā kathaṃ satkāyānta grāhadṛṣṭī visabhāgadhātvālambane na bhavataḥ |  ātmātmīyatvenāgrahaṇādantagrāhadṛṣṭiś ca tatsamutthitatvāt |  kā tarhīyaṃ dṛṣṭiḥ |  neyaṃ dṛṣṭirmithyājñānaṃ punaḥ etadityābhidhārmikāḥ |  kuto nu khalv etadanyā tadālambanā dṛṣṭireṣā na dṛṣṭiriti siddhāntastu pramāṇayitayaḥ | 
釋曰。於(2)十一中除身見邊見。所餘九惑説名遍行。非(3)同類界＊惑。  有時能縁一不同類界爲境。或縁(4)二界。  如阿毘達磨藏云。是惑於欲界相應。有(5)時能縁色界相應法爲境。  是＊惑於欲界相應。(6)有時能縁無色界相應法爲境。是惑於欲界(7)相應。有時能縁色界無色界相應法爲境。  由(8)此文句應知此義。若人生在欲界。於梵王起(9)衆生見及常見。云何身見及邊見。不立縁不(10)同類上界爲境。  由不執爲自我及自我所故。(11)邊見從此起故。  此是何見。  此二執非見。但是(12)邪智。   
於十一中除身邊見。(19)所餘九種亦能上縁。上言正明上界上地。兼(20)顯無有縁下隨眠。此九雖能通縁自上。(21)然理無有自上頓縁。  於縁上中且約界(22)説。或唯縁一或二合縁。  故本論言。有諸隨(23)眠是欲界繋縁色界繋。  有諸隨眠是欲界(24)繋縁無色界繋。有諸隨眠是欲界繋縁色(25)無色界繋。有諸隨眠是色界繋縁無色界繋。  (26)約地分別准界應思。生在欲界若縁大梵(27)起有情見。或起常見。如何身邊見不縁上(28)界地。  不執彼爲我我所故。邊見必由身見(29)起故。  若爾計彼爲有情常是何見攝。  對法(102a1)者言。此二非見是邪智攝。  何縁所餘縁彼(2)是見。此亦縁彼而非見耶。以宗爲量故作(3)是説。 
.  .  .  .  .  .  .  .  . 
                 
kiṃ khalv anuśayāḥ eva sarvatragāḥ | nety āha | 
爲一切遍行皆是惑邪。説非。 
爲遍行體唯是隨眠。不爾。 
. 
 
prāptivarjyāḥ sahabhuvo ye ’pyebhiste ’pi sarvagāḥ || 5.13 || 
偈曰。離至(13)得與彼。倶起亦遍行。 
See the full verse quoted previously 
. 
 
sarvatragairanuśayaiḥ sahabhuvo ye ’pyanye dharmāste ’pi sarvatragāḥ prāptayastu naivam |  aneka phalatvāt |  ata eva syuḥ sarvatragānuśayā na sarvatrahetunā heturiti catuṣkoṭikaṃ kriyate |  prathamā koṭiranāgatāḥ sarvatragā anuśayāḥ |  dvitīyā ’tītapratyupannāstatsahabhuvaḥ |  tṛtīyācatuthau yojye | 
釋曰。與遍行惑倶起所(14)餘諸法皆是遍行至得。不爾果不一故。  See the previous record  是故説(15)四句。有遍行惑不由遍行因成因。此中應立(16)四句。  初句者。謂未來世遍行惑。  第二句者。過(17)去現世倶起餘法。  第三第四。應自思立。 
云何并隨(4)行法。謂上所説十一隨眠并彼隨行皆遍行(5)攝。然除彼得。  非一果故。  由此故有作是(6)問言。諸遍行隨眠皆遍行因不。答言。於此(7)應作四句。  第一句者。謂未來世遍行隨眠。  (8)第二句者。謂過現世彼倶有法。  第三第四(9)如理應辯。 
.  .  .  .  .  . 
           
eṣām aṣṭānavater anuśayānāṃ kati sāsravālambanāḥ katy anāsravālambanāḥ | 
於九(18)十八惑中。幾惑縁有流法爲境。幾惑縁無流(19)法爲境。 
九十八隨眠中。幾縁有漏。幾縁(10)無漏。 
. 
 
mithyādṛgvimatī tābhyāṃ yuktā ’vidyā ’tha kevalā |
nirodhamārgadṛggheyāḥ ṣaḍanāsravagocarāḥ || 5.14 || 
偈曰。邪見疑與二。應無明獨行。見滅(20)道所滅。六無流爲境。 
頌曰(11)見滅道所斷　邪見疑相應
(12)及不共無明　六能縁無漏
(13)於中縁滅者　唯縁自地滅
(14)縁道六九地　由別治相因
(15)貪瞋慢二取　並非無漏縁
(16)應離境非怨　靜淨勝性故 
. 
 
nirodhadarśanaprahātavyāstrayo ’nuśayā mithyādṛṣṭirvicikitsā ’vidyā ca tābhyāṃ saṃprayuktā ’ ’veṇikī ca |  mārgadarśanaprahātavyā apy eta eva trayaḥ |  ity ete ṣaḍanāsravālambanāḥ |  śeṣāṃ sāsravālambanā iti siddham | tatra punaḥ 
釋曰。見滅所滅三惑。謂(21)邪見疑與二相應無明。及獨行無明。  見道所(22)滅。亦是此三  如此六惑縁無流法爲境。  所餘(23)諸惑縁有流爲境。此義自成。復次此中 
(17)論曰。唯見滅道所斷邪見疑彼相應不共無(18)明。  各三  成六。能縁無漏。  餘縁有漏准此(19)自成。 
.  .  .  . 
       
svabhūmyuparamo mārgaḥ ṣaḍbhūminavabhūmikaḥ |
tadgocarāṇāṃ viṣayo mārgo hy anyo ’nyahetukaḥ || 5.15 || 
偈曰。(24)自地滅及道。六地及九地。縁無流惑境。由道(25)互爲因。 
See the full verse quoted previously 
. 
 
nirodhālambanānāṃ mithyādṛṣṭyādīnāṃ svabhūminirodha evālambanaṃ kāmāvacarāṇāṃ kāmadhātoreva yāvat bhavāgrabhūmikānāṃ bhavāgrasyaiva |  mārgālambanānāṃ kāmāvacarāṇāṃ ṣaḍbhūmiko dharmajñānapakṣo mārgaḥ sarva evālambanam |  yo ’pi rūpārūpyapratipakṣaḥ rūpārupyāvacarāṇām apy adṛṣṭabhūmikānāṃ navabhūmikaḥ |  sa evānvayajñānapakṣyo mārga ālambanaṃ mārgasyānyo ’nyahetukatvāt |  yady api dharmajñānānvayajñāne apy anyonyahetuke natvanvayajñānaṃ kāmadhātupratipakṣa iti |  na kāmāvacarā mārgālambanā anvayajñānapakṣānālambante |  dharmajñānaṃ tarhi rūpārūpyapratipakṣatvāt tadbhūmikānāṃ mārgalambanānām ālambanaṃ bhaviṣyati |  na tat sakalaṃ pratipakṣo duḥkhasamudayadharmajñānayoratatpratipakṣatvāt |  nāpi sakalayo rūpārūpyayyordarśanaprahātavyānām apratipakṣatvād ityādyābhāvānna bhavaty ālambanam | 
釋曰。邪見等諸惑。能縁滅諦爲境。自(26)地滅是其境。若行欲界欲界滅。乃至行有頂(27)有頂滅。  縁道爲境。行欲界惑。一切六地法智(28)類道爲境。  若色無色界對治。縁道爲境。行色(29)界無色界八地惑。一切九地類智類道爲境。何(256a1)以故。由道互相因故。  See the previous record  雖復法智類智更互相(2)因。類智非欲界對治故。  縁道爲境。行欲界惑。(3)不能縁類智類道爲境。  若爾法智是色無色(4)界對治故。縁道爲境。行色無色界惑。應成所(5)縁境。  此法智類道非具對治。苦集法智。非色(6)無色界對治故。  又非具色無色界惑對治故。(7)前後無故。是故非境。 
於此六中縁滅諦者。各以自地滅爲(20)所縁。滅互相望非因果故。謂欲界繋三種隨(21)眠。唯縁欲界諸行擇滅。乃至有頂三種隨眠。  (22)唯縁有頂諸行擇滅。縁道諦者縁六九地。(23)謂欲界繋三種隨眠。唯縁六地法智品道。  若(24)治欲界若能治餘皆彼所縁。以類同故。色(25)無色界八地各有三種隨眠。一一唯能通縁(26)九地類智品道。若治自地若能治餘皆彼(27)所縁。以類同故。  See the previous record  何故縁滅自地非餘。縁道(28)便通六九同類。以諸地道互相因故。雖法(29)類品亦互相因  而類智品不治欲界。故類智(102b1)品道非欲三所縁。  法智品既能治色無色。(2)應爲彼八地各三所縁。  非此皆能治色無(3)色。苦集法智品非彼對治故。  亦非全能治(4)色無色。不能治彼見所斷故。二初無故。非(5)彼所縁。即由此因顯遍行惑有縁苦集諸(6)地無遮。境互爲縁因。非能對治故。 
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atha kasmād rāgapratighamānā dṛṣṭiśīlavṛataparāmarśau cānāsravālambanā neṣyante | 
復次云何欲瞋慢見取(8)戒執取。不許彼縁無流爲境。 
何縁貪(7)瞋慢戒禁取見取見。無漏斷非無漏縁。 
. 
 
na rāgastasya varjyatvāt 
偈曰。非欲所離(9)故。 
See the full verse quoted previously 
. 
 
varjanīyo hi rāgaḥ yadi cānāsravālambanaḥ syānna varjanīyaḥ syāt kuśaladharmacchandavat | 
釋曰。欲者必應捨離。若此縁無流爲境。則(10)不應可離。譬如欲樂善法。 
以貪(8)隨眠應捨離故。若縁無漏便非過失。如善(9)法欲不應捨離。 
. 
 
na dveṣo ’napakārataḥ | 
偈曰。非瞋非過故。 
See the full verse quoted previously 
. 
 
apakāravastuni hi pratigha utpadyate | na caivaṃ nirodhamāgauṃ | 
(11)釋曰。瞋者若起縁他過失起。滅道諦既非過(12)失故。瞋不縁此起。 
縁怨害事起瞋隨眠。滅道(10)非怨故非瞋境。縁麁動事起慢隨眠。 
. 
 
na māno na parāmarśau śāntaśuddhayagrabhāvataḥ || 5.16 || 
偈曰。非慢非二取靜淨勝(13)性故。 
See the full verse quoted previously 
. 
 
nirodhamārgayoḥ śāntatvānna tābhyāmunnatirbhavitum arhati |  bhūtārthaśuddhitvānna tayoḥ śuddhigrāhaḥ śīlavrataparāmarśaḥ |  agrau ca tau | hīne cāgragrāho dṛṣṭiparāmarśaḥ |  tasmād ayuktam eṣām anāsravālambanatvam | 
釋曰。滅道二諦。寂靜爲性故。必不由此(14)二起於高心。  由此二是自己眞實清淨故。於(15)二清淨執不成戒執取。  此二法於一切法中(16)最勝。於下劣法中起勝執。説名見取。  是故如(17)此等惑。不應縁無流法爲境。 
滅道(11)寂靜故非慢境。  於非淨法執爲淨因名戒(12)禁取。滅道眞淨故不應爲戒禁取境。  於非(13)勝法執爲最勝名爲見取。滅道眞勝故亦(14)不應爲見取境。  是故貪等不縁無漏。 
.  .  .  . 
       
eṣām aṣṭānavateranuśayānāṃ katy ālambanato ’nuśerate kati saṃprayogata eva | 
於九十八隨眠(18)惑中。幾惑由縁境隨眠。幾惑由相應隨眠。 
九十(15)八隨眠中。幾由所縁故隨増。幾由相應故(16)隨増。 
. 
 
sarvatragā anuśayāḥ sakalām anuśerate |
svabhūmim ālambanataḥ svanikāyamasarvagāḥ || 5.17 || 
偈(19)曰。遍行隨眠惑。具自地隨眠。＊唯由縁縁故。 
頌曰(17)未斷遍隨眠　於自地一切
(18)非遍於自部　所縁故隨増
(19)非無漏上縁　無攝有違故
(20)隨於相應法　相應故隨増 
. 
 
ye sarvatragā anuśayāste sakalāṃ pañcaprakārām api svāṃ bhūmimālambanato ’nuśerate |  asarvatragāstu svasyāṃ bhūmau svam eva nikāyamālambanato ’nuśerate nānyam |  tadyathā duḥkhadarśanaprahātavyā duḥkhadarśanaprahātavyameva nikāyam |  evaṃ yāvad bhāvanāprahātavyā bhāvanāprahātavyameva nānyam |  utsargaṃ kṛtvā ’pavādaṃ karoti 
(20)釋曰。遍行諸惑。於自地縁自部及他部。得生(21)起増長。  偈曰。非遍行自部。釋曰。所餘非遍行(22)惑。於自地中但縁自部隨眠。  譬如見苦所滅(23)惑。縁見苦所滅惑部隨眠。  乃至修道所滅惑。(24)縁修道所滅惑部隨眠。不縁餘部。  作通説已(25)今更簡別。 
(21)論曰。遍行隨眠。普於自地五部諸法所縁隨(22)増。  以能遍縁自地法故。所餘五部非遍隨(23)眠。所縁隨増唯於自部。唯以自部爲所縁(24)故。    See the previous record [two records back]  此據總説。別分別者。 
.  .  .  .  . 
         
nānāsravordhvaviṣayāḥ 
偈曰。非無流上境。 
See the full verse quoted previously 
. 
 
anāsravālambanā anuśayā naivālambanato ’nuśerate | nāpy ūrdhvabhūmyālambanāḥ |  kiṃ kāraṇam |  tadālambanasya vastunaḥ 
釋曰。此惑若縁(26)無流爲境。不由所縁境故。隨眠縁上地爲境(27)亦爾。  何因  如此是彼所縁法。 
六無漏縁九上縁惑(25)於所縁境無隨増義。  所以者何。  無漏上境 
.  .  . 
     
asvīkārād vipakṣataḥ | 
偈曰。非自取對(28)故。 
See the full verse quoted previously 
. 
 
yad dhi vastvātmadṛṣṭitṛṣṇābhyāṃ svīkṛtaṃ bhavati tatrānye ’pyanuśayā anugamayitumutsahante |  ārdra iva paṭe rajāṃsi saṃsthātum |  na caivam anāsravā nāpy evamūrdhvā bhūmiḥ |  ato na tadālambanāsteṣv anuśerate | yastvihasthastāṃ bhūmiṃ prārthayate |  kuśalo ’sau dharmmacchandaḥ vipakṣabhūtau ca nirvāṇamārgau tadālambanānāṃ kleśānām ūrdhvā ca bhūmir adharāṇām |  ato na teṣu pratiṣṭhāṃ labhante |  tapta ivopale talāni pādānām |  ānuguṇyārtho ’trānuśayārthaḥ | na ca te tadanuguṇā ity apare |  vātikasya rukṣānanuśayanavat |  ata uktā ālambanato ’nuśerate | 
釋曰。若是法類我見我愛執取爲自依。於(29)此中餘惑亦能縁彼隨眠。  譬如於濕衣埃塵(256b1)及於濕田種子。  無流法不爾。上地亦不爾。  是(2)故縁彼爲境。或於彼無隨眠義。若人在下界(3)求得上地。  此是善法欲非惑。涅槃及道。是能(4)縁諸惑對治上地。亦是下地惑對治。  是故彼(5)惑於此三境不得依住。  譬如於熱石蹠下不(6)得住。  隨眠言者。隨長爲義。雖可縁於中無有(7)隨長。  不如風病服麁澁藥。  若惑由縁境隨眠(8)已説。 
非(26)所攝受及相違故。謂若有法爲此地中身(27)見及愛攝爲己有。可有爲此身見愛地中(28)所有隨眠所縁隨増理。  如衣潤濕埃塵隨住。  (29)非諸無漏及上地法  爲諸下身見愛攝爲己(102c1)有故縁彼下惑非所縁隨増。住下地心求(2)上地等  是善法欲非謂隨眠。聖道涅槃及上(3)地法與能縁彼下惑相違故。  彼二亦無所(4)縁隨増理。  如於炎石足不隨住。  有説。隨眠(5)是隨順義。非無漏上境順諸下隨眠故。雖(6)是所縁而無隨増理。  如風病者服乾澁藥(7)病者於藥非所隨増。  已約所縁辯隨増(8)義。今次應辯相應隨増。 
.  .  .  .  .  .  .  .  .  . 
                   
yena yaḥ saṃprayuktastu sa tasmin saṃprayogataḥ || 5.18 || 
偈曰。若彼與相應。於此由相應。 
See the full verse quoted previously 
. 
 
anuśareta iti vartate |  yo ’nuśayo yena dharmeṇa saṃprayuktastasmin saṃprayogato ’nuśete |  yāvad aprahīṇa iti viśeṣaṇārthastuśabdaḥ |  syuranuśayā nānāsravālambanā na visabhāgadhātusarvatragāḥ |  te cānuśayāḥ saṃprayogato ’nuśayīrannālambanataḥ na syurvisabhāgabhūmisarvatragā anuśayāḥ | 
釋曰。(9)隨眠言流。  若惑與此法相應。彼惑於此法由(10)相應故得隨眠。  乃至未滅。  有諸惑不縁無流(11)爲境。非遍行不同分界。  此惑但由相應得隨(12)眠。不由縁境不。有。謂遍行非同分地惑。 
  謂隨何隨眠於自(9)相應法由相應故於彼隨増。諸説隨増。  謂(10)至未斷故。初頌首標未斷言。  頗有隨眠(11)不縁無漏不縁上界  而彼隨増但於相應(12)非所縁不。有。謂縁上地諸遍行隨眠。 
.  .  .  .  . 
         
eṣām aṣṭānavater anuśayānāṃ katy akuśalāḥ katy avyākṛtāḥ | 
九十(13)八惑中。幾惑惡性。幾惑無記性。 
九十(13)八隨眠中幾不善幾無記。 
. 
 
ūrdhvam avyākṛtāḥ sarve 
偈曰。上界(14)惑無記。 
頌曰(14)上二界隨眠　及欲身邊見
(15)彼倶癡無記　此餘皆不善 
. 
 
rūpārupyāvacarāstāvatsarva evāvyākṛtāḥ | kiṃ kāraṇam |  kliṣṭānāṃ dharmāṇāṃ duḥkhavipākaḥ syāt | tacca tayoirnāsti paravyābādhahetvabhāvāt | 
釋曰。一切色界無色界惑。無記爲(15)性。何以故。  一切惡性染汚有苦受果報。此苦(16)報於彼無。非他逼惱因故。 
(16)論曰。色無色界一切隨眠唯無記性。  以染汚(17)法若是不善有苦異熟。苦異熟果上二界無。(18)他逼惱因彼定無故。 
.  . 
   
kāme satkāyadarśanam |
antagrāhaḥ sahābhyāṃ ca mohaḥ 
偈曰。於欲界身見。(17)邊見共無明。 
See the full verse quoted previously 
. 
 
kāmadhātau satkāyāntagrāhadṛṣṭī tatsaṃprayuktā cāvidyā avyākṛtāḥ |  kiṃ kāraṇam |  dānādibhir aviruddhatvāt |  ahaṃ pretya sukhī bhaviṣyāmīti dānaṃ dadāti śīlaṃ rakṣati |  ucchedadṛṣṭir api mokṣānukūlā |  ata evoktaṃ bhagavatā “etadagraṃ bāhyakānāṃ dṛṣṭigatānāṃ yaduta no ca syāṃ no ca me syāt na bhaviṣyāmi na me bhaviṣyatīti” |  api cānayordṛṣṭyoḥ svadravyasaṃmūḍhatvād aparapīḍāpravṛttatvāc ca |  svargatṛṣṇā ’smimānayorapyevaṃ prasaṅgaḥ |  sahajā satkāyadṛṣṭiravyākṛtā |  yā mṛgapakṣiṇām api varttate |  vikalpitā tvakuśaleti pūrvācāryāḥ | 
釋曰。於欲界中身見邊見。及與(18)二相應無明。此三無記爲性。  何因如此。  與施(19)等不相違故。  謂我於未來世必應受樂故。今(20)世行善持戒修定。  邊見既隨順解脱。  是故世(21)尊説。於外五見中此見最勝。謂我不有我所(22)不有我。當不有我所亦爾。  此二執無苦果報。(23)迷於自體故。不逼惱他生起故。  若爾貪愛天(24)上。及我慢應同此義。  生得身見是無記。  若於(25)禽獸等有。  若有分別則成惡。先舊諸師説如(26)此。 
身邊二見及相應癡欲(19)界繋者亦無記性。  所以者何。  此與施等不(20)相違故。  爲我當樂現在勤脩施戒等故。  執(21)斷邊見能順解脱。  故世尊説。於諸外道諸(22)見趣中此見最勝。謂我不有我所亦不有。(23)我當不有我所當不有。  又此二見迷自事(24)故。非欲逼害他有情故。  若爾貪求天上快(25)樂及起我慢例亦應然。  先軌範師作如(26)是説。倶生身見是無記性。如禽獸等身見現(27)行。  See the previous record  See the previous record 
.  .  .  .  .  .  .  .  .  .  . 
                     
śeṣās tv ihāśubhāḥ || 5.19 || 
偈曰。所餘惑惡性。 
See the full verse quoted previously 
. 
 
śeṣās tvaśubhā anuśayāḥ kāmadhātāvakuśalāḥ | 
釋曰。於欲界異此二諸(27)惑皆不善。 
若分別生是不善性。餘欲界繋一切隨眠(28)與上相違皆不善性。 
. 
 
katy akuśalamūlāni kati na | 
幾惑非善根。幾惑非非善根。 
於上所説不善惑中。幾(29)是不善根。幾非不善根。 
. 
 
kāme ’kuśalamūlāni rāgapratighamūḍhayaḥ | 
偈曰。(28)於欲界惡根。貪欲瞋無明。 
頌曰(103a1)　　　　不善根欲界　貪瞋不善癡 
. 
 
kāmadhātau sarvarāgaḥ sarvapratighaḥ sarvo moho ’nyatra satkāyāntagrāhadṛṣṭisaṃprayuktādyathākramam | 
釋曰。於欲界中一(29)切欲一切瞋一切無明。除與身見邊見相應。(256c1)餘惑次第 
(2)論曰。唯欲界繋一切貪瞋及不善癡不善根(3)攝。如其次第 
. 
 
trīṇy akuśalamūlāni 
説爲三不善根。 
世尊説爲貪瞋癡三不善根。 
. 
 
lobho ’kuśalamūlaṃ dveṣo moho ’kuśalamūlam |  yaddhyakuśalaṃ cākuśalasya ca mūlaṃ tadevākuśalamūlamiṣṭam |  śeṣā anuśayā nākuśalamūlānīti siddham | 
謂貪欲不善根。瞋(2)恚不善根。無明不善根。  若惑非善。又爲非善(3)法根。許此法爲不善根。  所餘諸惑非非善根。(4)此義自成。 
See the previous record  (4)性唯不善煩惱爲不善法根立不善根。  餘(5)則不爾。所餘煩惱非不善根。義准已成。故(6)頌不説。 
.  .  . 
     
katy avyākṛtamūlāni kati na | trīṇy avyākṛta mūlāni | katamāni trīṇi | 
幾法爲無記根。幾法非。偈曰。無記(5)根有三。釋曰。何者爲三。 
於上所説無記惑中。幾是無記根。(7)幾非記根。頌曰(8)無記根有三　無記愛癡慧
(9)非餘二高故　外方立四種
(10)中愛見慢癡　三定皆癡故 
. 
 
tṛṣṇā ’vidyā matiś ca sā || 5.20 || 
偈曰。愛無明及慧。 
See the full verse quoted previously 
. 
 
setyavyākṛtatāṃ darśayati yā kācidavyākṛtā tṛṣṇā avidyā prajñā cāntato vipākajā api sarvā ’sāvavyākṛtamūlam iti kāśmīrāḥ | 
(6)釋曰。隨有無記貪愛無明及果報生慧。如此(7)等一切是無記根。罽賓國師説如此。 
(11)論曰。迦濕彌羅國諸毘婆沙師説無記根亦(12)有三種。謂諸無記愛癡慧三。下至異熟生(13)亦無記根攝。 
. 
 
dvaidhordhvavṛtter nāto ’nyau 
偈曰。二(8)縁高生故。餘非。 
See the full verse quoted previously 
. 
 
vicikitsā kila dvaidhavṛtterna mūlaṃ bhavitum arhati | calatvāt |  unnatilakṣaṇenordhvavṛtterna māno mūlam |  vividhasmṛtimūlāni hi sthirāṇyadhovṛttīni ca loke dṛṣṭānnīti | 
釋曰。彼説疑者由二縁生。不(9)應成根。以轉動故。  慢以高生爲相。由高生故。(10)非根異根法故。  何以故。根者堅著下生。此義(11)世間所了。疑慢無此義故。不立爲根。 
何縁疑慢非無記根。疑二趣轉。(14)慢高轉故。彼師謂疑二趣相轉。性動搖故不(15)應立根。  慢於所縁高擧相轉。異根法故(16)亦不立根。  爲根必應堅住下轉。世間共了(17)故彼非根。 
.  .  . 
     
catvāry eveti bāhyakāḥ | 
偈曰。外(12)師説。四。 
See the full verse quoted previously 
. 
 
bāhyakāś catvāry avyākṛtamūlānīcchanti | 
釋曰。罽賓國外諸師説。無記根有(13)四。 
外方諸師立此有四。 
. 
 
tṛṣṇādṛṅ mānamohās te 
偈曰。謂愛見慢癡。 
See the full verse quoted previously 
. 
 
ta ity avyākṛtā iti darśayati | avyākṛtā tṛṣṇā dṛṣṭirmāno ’vidyā ca |  kiṃ kāraṇam etānyavyākṛtamūlānīcchanti | 
釋曰。此四但無記。謂(14)無記愛無記見無記慢無記無明。  何因此四(15)成無記根。 
謂諸無記(18)愛見慢癡。無記名中遮善惡故。  何縁此四(19)立無記根。 
.  . 
   
dhyāyitritvādavidyayā || 5.21 || 
偈曰。三觀人由癡。 
See the full verse quoted previously 
. 
 
yasmāt trayo dhyāyinaḥ | tṛṣṇādṛṣṭimānottaradhyāyinaḥ | te cāvidyāvaśādbhavantīti | 
釋曰。由修定人(16)有三。謂由愛見慢修上觀行。此三人由依無(17)明故得成三。 
以諸愚夫脩上定者不過依託(20)愛見慢三。此三皆依無明力轉。故立此四(21)爲無記根。 
. 
 
yāni sūtre caturdaśāvyākṛtavastūni kiṃ tāni avyākṛtatvāt | nety āha |  kiṃ tarhi | sthāpanīyaḥ praśno ’vyākṛta ity uktam | caturvidho hi praśnaḥ |  ekāṃśavyākaraṇīyo vibhajyavyākaraṇīyaḥ paripṛcchayya vyākaraṇīyaḥ sthāpanīyaś ca |  tatra yathākramaṃ veditavyam | 
於經中所説。有十四種無記。類(18)爲彼無記故説無記。爲由別義。非。  云何。若問(19)應遮斷説名無記。問有四種。  一應一向記。二(20)應分別記。三應反問記。四應置記。  此中次第(21)應知。 
諸契經中説十四無記事。彼亦是(22)此無記攝耶。不爾。  云何。彼經但約應捨置(23)問立無記名。謂問記門總有四種。何等爲(24)四。  頌曰(25)應一向分別　反詰捨置記
(26)如死生殊勝　我蘊一異等(27)論曰。且問四者。一應一向記。二應分別記。(28)三應反詰記。四應捨置記。  此四如次。 
.  .  .  . 
       
ekāṃśato vyākaraṇaṃ vibhajya paripṛcchaya ca |
sthāpyaṃ ca maraṇotpattiviśiṣṭātmā ’nyatādivat || 5.22 || 
偈曰。一向記分別。反問及置記。譬如死(22)生勝。及我異等義。 
See the full verse quoted previously [two records back] 
. 
 
kiṃ sarvasattvā mariṣyantītyekāṃśena vyākarttavyaṃ mariṣyantīti |  kiṃ sarve janiṣyanta iti vibhajya vyākarttavyaṃ saṃkleśā janiṣyante na niḥkleśā iti |  kiṃ manuṣyo viśiṣṭo hīna iti paripṛcchayya vyākattevyam |  kānadhikṛtya praśnayasīti |  yadi brūyād devāniti |  hīna iti vyākarttavyam | atha brūyādapāyāniti |  viśiṣṭa iti vyākarttavyam |  kimanyaḥ skandhebhyaḥ sattvo ’nanya iti sthāpanīyaḥ |  sattvadravyasyābhāvāt vandhyāputraśyāmagauratādivat | 
釋曰。若問一切衆生皆應(23)死不。應一向記。定皆應死。  若問已死一切更(24)生不。應分別記。若有惑則更生。無惑則不生。  (25)若問人道爲勝爲劣。應反問記。  汝今依何問(26)此。  若彼答依天。  應記人劣。若彼答依惡道。  應(27)記人勝。  若問衆生與五陰爲一爲異。此應置(28)記。  衆生非實有故。譬如石女兒黒白等色。 
如有(29)問者問死生勝我一異等。記有四者。謂答(103b1)四問。若作是問。一切有情皆當死不。應一(2)向記一切有情皆定當死。  若作是問。一切(3)死者皆當生不。應分別記有煩惱者當(4)生非餘。  若作是問。人爲勝劣。應反詰記。  (5)爲何所方。  若言方天  應記人劣。若言方(6)下  應記人勝。  若作是問。蘊與有情爲一(7)爲異。應捨置記。  有情無實故一異性不成。(8)如石女兒白黒等性。 
.  .  .  .  .  .  .  .  . 
                 
katham etad vyākaraṇaṃ bhavati avyākṛtam etad iti | evaṃ vyākaraṇāt | 
云(29)何此置成記。此不可記有此記故。 
如何捨置而立記名。(9)以記彼問言此不應記故。 
. 
 
apara āha | idamapyekāṃśavyākaraṇaṃ yanna sarve janiṣyanta iti |  yas tu pṛcchedye mariṣyanti kiṃ te janiṣyanta ityetadvibhajyavyākaraṇīyaṃ syāt |  manuṣyeṣu cobhayam asti hīnatvaṃ viśiṣṭatvaṃ cāpekṣikamityubhayamekāṃśena vyākarttavyam |  tadyathā vijñānaṃ kāryaṃ kāraṇaṃ ceti ekāntena tu pṛcchato naikāntavyākaraṇāt vibhajyavyākaraṇaṃ yujyate |  skandhebhyo ’nyaḥ sattva ityetadavyākṛtameva |  na cāvyākaraṇameva vyākaraṇaṃ yujyata iti |  yas tu sthāpanīyaḥ praśnaḥ sthāpanīyatvena vyākriyate |  kathaṃ na vyākṛto bhavati |  ābhidharmikā āhuḥ |  “tathāgato bhagavānarhan samyaksaṃbuddhaḥ svākhyāto ’sya dharmaḥ supratipannaḥ śrāvakasaṃghaḥ rūpamanityaṃ yāvad vijñāna duḥkhaprajñaptiryāvanmārgaprajñaptirekāṃśena vyākarttavyam arthopasaṃhitatvāt |  vibhajjavyākaraṇaṃ nāma yadi kaścid brūyāddharmān vadeti sa vaktavyo bahavo dharmā atītā anāgatāḥ pratyutpannāḥ katamān vadāmīti |  yadi brū yādatītāniti | sa vyaktavyo ’tītā api bahavo rūpaṃ yāvad vijñānam iti |  athaṃ brūyādrūpam iti | sa vaktavyo rūpam api trividhaṃ kuśalamakuśalamavyākṛtaṃ ca |  yady āha kuśalam iti |  tad api saptaprakāraṃ prāṇātipātādviratiryāvat saṃbhinnapralāpāditi |  yadyāha prāṇātipātādviratim iti |  sā ’pi triprakārā alobhajā ’dveṣajā ’mohajā |  yadyāhālobhajām iti |  alobhajā ’pi dvividhā vijñāptyavijñaptibhedādityevaṃ vibhajya vaktavyam iti |  etad eva ca śaṭhasya paripṛcchya vyākaraṇam |  tasya vaktavyaṃ dharmā bahava iti |  na tu vibhaktavyā yāvat tūṣṇim vā tiṣṭhati svayaṃ vā vyākarotīti |  yadā tau na kiñcit pṛcchataḥ kevalamadhyeṣayataḥ tayoś ca na kiñcit vyākriyate kevalaṃ paripraśnyete tat kathamanayoḥ praśno bhavati kathaṃ vā vyākaraṇam |  yo hi panthānaṃ brūhīty āha kim tena panthā na pṛṣṭo bhavati |  paripṛcchayaiva vyākaraṇāt kathaṃ na paripṛcchāvyākaraṇaṃ bhavati |  sthāpanīyas tu yathā antavān loko ’nantavān ity evamādi sūtrāntād eva tu praśnavyākaraṇānāṃ lakṣaṇaṃ draṣṭavyam |  bhadantamahāsāṅghikāḥ sūtraṃ paṭhanti |  “catvārīmāni bhikṣavaḥ praśnavyākaraṇānīti |  katamāni catvāri |  asti bhikṣava ekāṃśavyākaraṇīyaḥ praśnaḥ | asti yāvat sthāpanīyaḥ |  katamaś ca bhikṣavaḥ ekāṃśavyākaraṇīyaḥ praśnaḥ |  sarve saṃskārā anityā ityayaṃ bhikṣava ekāṃśavyākaraṇīyaḥ praśnaḥ |  katamaś ca bhikṣavo vibhajyavyākaraṇīyaḥ praśnaḥ |  saṃcetanīyaṃ karma kṛtvā kiṃ prativedayata ityayam vibhajyavyākaraṇīyaḥ praśnaḥ |  katamaś ca bhikṣavaḥ paripṛcchyavyākaraṇīyaḥ praśnaḥ |  saṃjñāsu puruṣasyātmā utāho ’nyāsaṃjñā anya ātmeti pṛṣṭena satā paripraṣṭavyaḥ katamaṃ punar āyuṣmānātmānaṃ pratyeti |  sa cedevaṃ vadedau dārikaṃ khalv ahayāyuṣmannātmānaṃ pratyemi |  evaṃ satyanyā saṃjñā anya ātmetyevaṃ vacanīyaḥ |  ayaṃ hi paripṛcchya vyākaraṇīyaḥ praśnaḥ |  katamaś ca bhikṣavaḥ sthāpanīyaḥ praśnaḥ |  tadyathā śāśvato loko ’śāśvataḥ |  śāśvataścāśāśvataś ca |  naiva śāśvato nāśāśvataḥ | antavānantataḥ | antavāṃścānantaś ca |  naivāntavānnānantavān |  bhavati tathāgataḥ paraṃ maraṇānna bhavati tathāgataḥ paraṃ maraṇāt yāvad anyo jīvo ’nyaccharīramityayaṃ bhikṣavaḥ sthāpanīyaḥ praśna” iti |  yasya pudgalasya yo ’nuśayo yasminnālambane ’nuśete sa tena tasmin saṃprayuktaḥ |  idaṃ tu vaktavyamatīte na kasmin yāvat pratyupanne na kasmin niti | 
復有餘師(257a1)説。此義亦一向應記。謂非一切應生。  若有人(2)問若衆生當死彼爲更生不。此應分別記。  於(3)人道中有二種。謂有劣有勝。此二各有所觀。(4)是故此二一向應記。  譬如識亦因亦果。若人(5)一向問由不一向記。應成分別記。  衆生與五(6)陰爲異不。説非所記。  此非記不應成記。此應(7)置記問。  由置如此應記。  此云何不成記。  阿毘(8)達磨師説。  多他阿伽覩婆伽婆阿羅訶三若(9)三佛陀。此法正説。弟子衆正行。色無常乃至(10)識。説苦乃至説道。如此等應一向記。由與利(11)他相應故。  分別記者。若有人言。請尊説法。此(12)人應問。彼諸法多。或過去現世未來。何法我(13)所應説。  若彼言應説過去法。應問彼過去法(14)多。謂色乃至識。  若彼言應説色。應問彼色有(15)多種。謂善惡無記。  若彼言應説善色。  應問彼(16)善色有七種。謂離殺生乃至離無義語。  若彼(17)言應説離殺生。  應問彼離殺生有三種。謂從(18)無貪無瞋無癡生。  若彼言應説無貪。  應問彼(19)從無貪生有二種。謂有教無教差別故。如此(20)名分別記。  若諂曲心人作如此問。應如此分(21)別記。  對彼應言。諸法多  不應自分別。乃至彼(22)默然住。及彼自記。  此二人無所問。一向互請(23)説。此二人無一有記。一向互相問。云何彼成(24)問此成記。此中二義皆成。  何以故。若人言請(25)爲説道。此人爲不問道耶。  由問彼故記彼問。(26)若爾此云何非反問記耶。  置記者。謂世間有(27)邊及無邊等。復次依經應見有四問記相。  大(28)徳摩訶僧祇説經言。  比丘記問有四種。  何者(29)爲四。  比丘有問應一向記。乃至有問應置記。  (257b1)比丘。何者問應一向記。  一切有爲無常。比丘。  (2)何者問應分別記。  若人問若故意造業受何(3)果報。此問應分別記。  比丘。何者問應反問記。  (4)若人問想爲即是我爲想異我。若彼此問應(5)反問。  彼長老汝依何我作如此問。若答問麁(6)我。  應記我異想異。比丘。  是名反問記。  比丘。(7)何者問應置記。  謂十四非記類。世間常非常(8)亦常非常非常非非常。世間有邊無邊亦有(9)邊無邊非有邊非無邊。  See the previous record  See the previous record  See the previous record  如來異死不異死。亦(10)異死不異死。非異死非非異死。命者即是身。(11)命者異於身。  若人隨眠惑於境界中生起。此(12)人由此惑於此境界相應。  此義應説。由過去(13)惑於何境相應。乃至由現世惑於何境相應。 
有作是説。彼(10)第二問亦應一向記非一切當生。  然問者(11)言一切死者皆當生不。理應分別記彼所(12)問。  總答不成。雖令總知仍未解故。又作(13)是説。彼第三問亦應一向記。人亦勝亦劣。(14)所待異故  如識果因。然彼問者一向爲問。(15)非一向記故應成分別記。但此應詰問意(16)所方故此名爲應反詰記。  又作是説。彼第(17)四問既全不記蘊與有情若異若一。  云何(18)名記。然彼所問理應捨置。  記言應捨置。  如(19)何不名記。  對法諸師作如是説。  一向記者。(20)若有問言世尊是如來應正等覺耶。所説法(21)要是善説耶。諸弟子衆行妙行耶。色乃至識(22)皆無常耶。苦乃至道善施設耶。應一向記契(23)實義故。  分別記者。若有直心請言。願尊爲(24)我説法。應爲分別。法有衆多。謂去來今。欲(25)説何者。  若言爲我説過去法。應復分別。(26)過去法中亦有衆多色乃至識。  若請説色。(27)應分別言。色中有三。善惡無記。  若請説善(28)應分別言。  善中有七。謂離殺生廣説乃至離(29)雜穢語。  若彼復請説離殺生。  應分別言。此(103c1)有三種。謂無貪瞋癡三善根所發。  若彼請(2)説無貪發者。  應分別言。此復有二。謂表無(3)表。欲説何者。反詰記者。  若有諂心請言願(4)尊爲我説法。  應反詰彼。法有衆多欲説(5)何者。  不應分別。乃至令彼默然而住。或(6)令自記無便求非。  豈不二中都無有問(7)唯有請説亦無有記唯反詰言欲説何(8)者。如何此二成問記耶。  如有請言爲我説(9)道。豈非問道。  即由反詰記彼所問。豈非(10)記道。若爾應倶是反詰記。不爾。問意直(11)諂有殊。記有分別無分別故。  捨置記者。若(12)有問言。世爲有邊爲無邊等。此應捨置不(13)應爲説。今依契經辯問記相。  如大衆部契(14)經中言。  苾芻當知。問記有四。  何等爲四。  謂(15)或有問應一向記。乃至有問但應捨置。  云(16)何有問應一向記。  謂問諸行皆無常耶。此(17)問名爲應一向記。  云何有問應分別記。  謂(18)若有問諸有故思造作業已爲受何果。(19)此問名爲應分別記。  云何有問應反詰記。  (20)謂若有問士夫想與我爲一爲異耶。應反(21)詰言。汝依何我作如是問。  若言依麁我。(22)應記與想異。  See the previous record  此問名爲應反詰記。  云何有(23)問但應捨置。  謂若有問。世爲常無常亦常(24)亦無常非常非無常。世爲有邊無邊亦有邊(25)亦無邊非有邊非無邊。  See the previous record  See the previous record  See the previous record  如來死後爲有非有(26)亦有亦非有非有非非有。爲命者即身。爲(27)命者異身。此問名爲但應捨置  (28)説一切有部倶舍論卷第十九(29)(104a1)(2)(3)阿毘達磨倶舍論卷第二十(4)　　尊者世親造(5)　三藏法師玄奘奉　　詔譯　(6)　　分別隨眠品第五之二(7)諸有情類於此事中隨眠隨増名繋此事。  (8)應説過去現在未來何等隨眠能繋何事。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                                                             
samāsata ime dvividhāḥ kleśāḥ | svalakṣaṇakleśāś ca rāgaprativamānāḥ |  sāmānyakleśāś ca dṛṣṭivicikitsāda ’vidyāḥ | tatra tāvat | 
(14)若略説諸惑有二種。一別相惑。謂欲瞋慢。  二(15)通相惑。謂見疑無明。於中 
See the next commentary of the following verse  See the next commentary of the following verse 
.  . 
   
rāgapratighamānaiḥ syād atītapratyupasthitaiḥ |
yatrotpannā ’prahīṇāste tasmin vastuni saṃyutaḥ || 5.23 || 
偈曰。由欲瞋高慢。(16)過去及現世。是處起未滅。於此類相應。 
頌(9)曰(10)若於此事中　未斷貪瞋慢
(11)過現若已起　未來意遍行
(12)五可生自世　不生亦遍行
(13)餘過未遍行　現正縁能繋 
. 
 
atītāḥ pratyutpannāś ca rāgapratighamānā yasmin vastunyutpannā na ca prahīṇāstasmin vastuni taiḥ saṃyuktaḥ |  ete hi svalakṣaṇakleśatvānna sarvasyāvaśyaṃ sarvatrotpadyante | 
釋曰。(17)過去現世欲瞋慢。是處已起乃至未滅。於此(18)處中三是衆生與彼相應。  何以故。此三是別(19)相惑。非必一切一切處起。 
(14)論曰。且諸隨眠總有二種。一者自相。謂貪瞋(15)慢。二者共相。謂見疑癡。事雖有多此説所(16)繋。如應未斷流至後門。若此事中有貪瞋(17)慢。於過去世已生未斷。現在已生能繋此(18)事。  以貪瞋慢是自相惑。非諸有情定遍起(19)故。 
.  . 
   
sarvatrānāgatair ebhir mānasaiḥ 
偈曰。一切中由當(20)心地。 
See the full verse quoted previously 
. 
 
yatrāprahīṇāste iti varttate |  anāgatairebhir eva rāgapratighamānairmanobhūmikaiḥ sarvatra vastuni saṃyutastraiyadhvike |  mānasānāṃ tryadhvaviṣayatvāt 
釋曰。已起未滅此言流。  由未來欲瞋慢。(21)依心地起。一切類中相應。  謂於三世。 
  若未來世意識相應貪瞋慢三遍於三世(20)乃至未斷皆能繋縛。  See the previous record 
.  .  . 
     
svādhvike paraiḥ | 
偈曰。餘(22)自世。 
See the full verse quoted previously 
. 
 
anyai rāgapratighairanāgatair anāgata eva vastuni saṃyuktaḥ | ke punar anye |  ye pañca vijñānakāyikā rāgāś ca pratighāś ca |  utpattidharmabhir eva | tair eva tu 
釋曰。欲瞋慢異心地惑。在未來世。但於(23)未來境相應。云何爲餘。  依五識起故。  定生爲(24)法由彼惑。 
未來五識相應貪瞋若(21)未斷可生唯繋未來世。  未來五識相應   
.  .  . 
     
ajaiḥ sarvatra 
偈曰不生一切中。 
See the full verse quoted previously 
. 
 
anutpattidharmabhiḥ pañcavijñānakāyikair api sarvatra vastuni saṃyuktaḥ | traiyadhvike ’pi 
釋曰。此三惑若(25)不生爲法依五識起。尚於一切類相應。謂三(26)世。 
貪(22)瞋若未斷不生亦能繋三世。 
. 
 
śeṣais tu sarvaiḥ sarvatra saṃyutaḥ || 5.24 || 
偈曰。一切餘中應。 
See the full verse quoted previously 
. 
 
ke punaḥ śeṣāḥ | dṛṣṭivicikitsā ’vidyāstraiyadhvikāḥ |  taiḥ sarvair api sarvasminvastuni saṃyuktaḥ |  sāmānyakleśatvāt | yāvad aprahīṇā ityadhikāro ’nuvarttata eva |  kiṃ punar idamatītānāgatam ucyate ’styatha na |  yadyasti sarvakālāstitvātsaṃskārāṇāṃ śāśvatatvaṃ prāpnoti |  atha nāsti | kathaṃ tatra tena vā saṃyukto bhavati visaṃyukto vā |  na saṃskārāṇāṃ śāśvatatvaṃ pratijñāyate vaibhāṣikaiḥ saṃskṛtalakṣaṇayogāt |  pratijñāyate tu viśadaṃ 
釋曰。何者爲餘。謂見(27)疑無明。此三若三世。  於一切境及一切世中(28)與彼相應。  彼是通相惑故。乃至未滅此言流  (29)過去未來爲實有物。爲假名有。  若實有於一(257c1)切時有故。一切有爲法應成常住。  若無於無(2)中由無物。云何相應及解脱。  毘婆沙師。成立(3)一切有爲法非常住。由與行相相應故。  彼成(4)立此義分明。 
所餘一切見疑(23)無明去來未斷遍縛三世。  由此三種是共相(24)惑一切有情倶遍縛故。若現在世正縁境時。(25)隨其所應能繋此事。    應辯諸事過去未來。(26)爲實有無方可説繋。  若實是有則一切行(27)恒時有故應説爲常。  若實是無如何可説(28)有能所繋及離繋耶。  毘婆沙師定立實(29)有。然彼諸行不名爲常。由與有爲諸相合(104b1)故。  爲此所立決定増明應略標宗顯其理(2)趣。 
.  .  .  .  .  .  .  . 
               
sarvakālāstitā 
謂偈曰。三世有。 
頌曰(3)三世有由説　二有境果故
(4)説三世有故　許説一切有 
. 
 
kiṃ kāraṇam | 
釋曰。何因爲(5)證。 
(5)論曰。三世實有。所以者何。 
. 
 
uktatvāt  
偈曰。説故。 
See the full verse quoted previously 
. 
 
uktaṃ hi bhagavatā ’tītaṃ ced bhikṣavo rūpaṃ nābhaviṣyanna śrutavānāryaśrāvako ’tīte rūpe ’napekṣo ’bhaviṣyat |  yasmāt tarhyastyatītaṃ rūpaṃ tasmācchrutavānāryaśrāvako ’tīte rūpe ’napekṣo bhavati |  anāgataṃ cedrūpaṃ nābhaviṣyat na śrutavānāryaśrāvako ’nāgataṃ rūpaṃ nābhyanandiṣyat |  yasmāt tarhyastyanāgataṃ rūpam iti” vistaraḥ | 
釋曰。佛世尊説。比丘過去色(6)若不有。多聞聖弟子。於過去色。不應成無所(7)觀惜。  由過去色有。是故多聞聖弟子。於過去(8)色成不觀惜。  未來色若不有。多聞聖弟子。於(9)未來色不應成無所求欲。  由未來色有。是故(10)多聞聖弟子。於未來色成無所求欲。 
由契經中世尊(6)説故。謂世尊説。苾芻當知。若過去色非有。(7)不應多聞聖弟子衆於過去色勤脩厭捨。  (8)以過去色是有故。應多聞聖弟子衆於過(9)去色勤脩厭捨。  若未來色非有。不應多聞(10)聖弟子衆於未來色勤斷欣求。  以未來色(11)是有故。應多聞聖弟子衆於未來色勤斷(12)欣求。 
.  .  .  . 
       
dvayāt 
復次偈(11)曰。由二。 
See the full verse quoted previously 
. 
 
“dvayaṃ pratītya vijñānasyotpāda” ity uktam | dvayaṃ katamat |  cakṣū rūpāṇi yāvat mano dharmā iti |  asati vā ’tītānāgate tadālambanaṃ vijñānaṃ dvayaṃ pratītya na syāt |  evaṃ tāvad āgamato ’styatītānāgataṃ yuktito ’pi | 
釋曰。依二識生。此義是經所説。何(12)者爲二。  謂眼及色。乃至意及法。  彼經云。過去(13)未來若無。能縁彼識不由二生。  如此由阿含(14)證。得知過去未來是有。若以道理爲證。 
又具二縁識方生故。謂契經説。識二(13)縁生。其二者何。  謂眼及色。廣説乃至意及諸(14)法。  若去來世非實有者。能縁彼識應闕二(15)縁。  已依聖教證去來有。當依正理證有(16)去來。 
.  .  .  . 
       
sadviṣayāt 
偈曰。(15)有境。 
See the full verse quoted previously 
. 
 
sati viṣaye vijñānaṃ pravartate nāsati |  yadi cātītānāgataṃ na syād asadālambanaṃ vijñānaṃ syāt |  tato vijñānameva na syād ālambanābhāvāt | 
釋曰。若有塵識得生非無塵。  過去未來(16)塵若無。應有縁無爲境識。  是故因此義。識亦(17)不應有。所縁境無故。 
以識起時必有境故。謂必有境識乃(17)得生。無則不生。其理決定。  若去來世境體(18)實無。是則應有無所縁識。  所縁無故識亦(19)應無。 
.  .  . 
     
phalāt | 
復次偈曰。果。 
See the full verse quoted previously 
. 
 
yadi cātītaṃ na syāt śubhāśubhasya karmaṇaḥ phalamāyatyāṃ kathaṃ syāt |  na hi phalotpattikāle varttamāno vipākaheturastīti |  tasmād astyevātītānāgatam iti vaibhāṣikāḥ |  avaśyaṃ ca kilaitatsarvāstivādena satā ’bhyupagantavyam | yasmāt 
釋曰。過(18)去法若無。善惡二業於未來云何有果。  何以(19)故。於果報生時。果報因必不在。  是故知過去(20)未來是。有毘婆沙師立如此。  若人自説我是(21)薩婆多部同學。此義必應信受。何以故。 
又已謝業有當果故。謂若實無過去(20)體者。善惡二業當果應無。  非果生時有現(21)因在。  由此教理。毘婆沙師。定立去來二世(22)實有。  若自謂是説一切有宗決定應許實(23)有去來世。 
.  .  .  . 
       
tadastivādāt sarvāstivādā iṣṭāḥ 
偈曰。(22)由執説一切。有許。 
See the full verse quoted previously 
. 
 
ye he sarvam astīti vadanti atītamanāmataṃ pratyutpannaṃ ca te sarvāstivādāḥ |  ye tu kecidasti yat pratyutpannamadattaphalaṃ cātītaṃ karma kiñcinnāsti yaddattaphalamatītamanāgataṃ ceti vibhajya vadanti te vibhajyavādinaḥ |  kati caite sarvāstivādā ity āha 
釋曰。若人説一切有。謂過(23)去未來現世。虚空擇滅。非擇滅。許彼爲説一(24)切有部。  復有餘人説。現世法必有過去業。若(25)未與果是有。若過去業已與果。及未來無果(26)此皆是無。若如此分別故。説三世有。此人非(27)説一切有部攝。是説分別部所攝。  説一切有(28)部中有幾種人。 
以説三世皆定實有故。許是説(24)一切有宗。謂若有人説三世實有。方許彼(25)是説一切有宗。  若人唯説有現在世及過去(26)世未與果業。説無未來及過去世已與果(27)業。彼可許爲分別説部。非此部攝。  今此部(28)中差別有幾。誰所立世最善可依。 
.  .  . 
     
caturvidhāḥ || 5.25 ||
te bhāvalakṣaṇāvasthā ’nyathā ’nyathikasaṃjñitāḥ | 
偈曰。彼四種。彼師有相位。異(29)異分別名。 
頌曰(29)此中有四種　類相位待異
(104c1)第三約作用　立世最爲善 
. 
 
bhāvānyathiko bhadantadharmatrātaḥ | sa kilāha |  dharmasyādhvasu, pravartamānasya bhāvānyathātvaṃ bhavati na dravyānyathātvam |  yathā suvarṇabhājanasya bhittvā ’nyathā kriyamāṇasya saṃsthānānyathātvaṃ bhavati na varṇānyathātvam |  yathā ca kṣīraṃ dadhitvena pariṇamadrasavīryavipākān parityajati na varṇam |  evaṃ dharmo ’pyanāgatādadhvanaḥ pratyutpannamadhvānamāgacchannanāgatabhāvaṃ jahāti na dravyabhāvam |  evaṃ pratyutpannādatītamadhvānaṃ gacchan pratyutpannabhāvaṃ jahāti na dravyabhāvam iti | 
釋曰。大徳達磨多羅。分別有異故(258a1)安立三世。彼説  若法行於世。＊唯有有異。非(2)物類異。  譬如打破金器作別莊嚴具。有別形(3)相故有異。不由物類異故異。  色等同故。復次(4)譬如乳變異成酪。捨味力熟等不捨。色  法亦(5)如此。從未來世正行現世。捨未來有相。不(6)捨自物類。  從現世正行過去世。捨現世有相。(7)不捨自物類。 
(2)論曰。尊者法救作如是説。由類不同三世(3)有異。彼謂  諸法行於世時。由類有殊非體(4)有異。  如破金器作餘物時。形雖有殊而(5)體無異。  又如乳變成於酪時。捨味勢等(6)非捨顯色。  如是諸法行於世時。從未來(7)至現在。  從現在入過去。唯捨得類非捨得(8)體。 
.  .  .  .  .  . 
           
lakṣāṇānyathiko bhadantaghoṣakaḥ | sa kilāha | 
大徳瞿沙説。由相別異故立三(8)世。彼説 
尊者妙音作如是説。由相不同三世有(9)異。彼謂 
. 
 
dharmo ’dhvasu pravarttamāno ’tīto ’tītalakṣaṇayukto ’nāgatapratyutpannābhyāṃ lakṣaṇābhyāmaviyuktaḥ |  anāgato ’nāgatalakṣaṇayukto ’tītapratyutpannābhyāmaviyuktaḥ |  evaṃ pratyutpanno ’pyatītānāgatābhyām aviyuktaḥ |  tadyathā puruṣa ekasyāṃ striyāṃ raktaḥ śeṣāsv avirakta iti | 
若法行於世。若過去與過去相相應。  (9)與未來現世相亦不相離。若未來與未來相(10)相應。與過去現世相亦不相離。  若現世與現(11)世相相應。與過去未來相亦不相離。  譬如有(12)人愛著一婦。於餘亦不離欲。諸法亦爾。 
諸法行於世時。過去正與過去相(10)合。  而不名爲離現未相。未來正與未來相(11)合。而不名爲離過現相。  現在正與現在相(12)合。而不名爲離過未相。  如人正染一妻室(13)時。於餘姫媵不名離染。 
.  .  .  . 
       
avasthā ’nyathiko bhadantavasumitraḥ | sa kilāha |  dharmo ’dhvasu pravartamāno ’vasthāmavasthāṃ prāpyānyo ’nyo nidiśyate avasthāntarato na dravyāntarataḥ |  yathaikā vartikā ekāṅke nikṣiptā ekam ity ucyate śatāṅke śataṃ sahasrāṅke sahasram iti | 
大徳(13)婆須蜜多羅説。由位別異故立三世。彼説  若(14)法行於世。至位位説爲異異。由位異故異。不(15)由物異故異。  譬如一畫。安置一處説爲一。若(16)安置十印位説爲十。若安置百印位説爲百。(17)若安置千印位説爲千。法於三世亦爾。 
尊者世友作如(14)是説。由位不同三世有異。彼謂  諸法行於(15)世時。至位位中作異異説。由位有別非(16)體有異。  如運一籌置一名一置百名百(17)置千名千。 
.  .  . 
     
anyathānyathiko bhadantabuddhadevaḥ | sa kilāha |  dharmo ’dhvasu pravartamānaḥ pūrvāparamapekṣyānyo ’nya ucyate avasthāntarato na dravyāntarataḥ |  yathaikā strī mātā vocyate duhitā veti |  ity ete catvāraḥ sarvāstivādāḥ | 
大徳(18)佛陀提婆説。由異異故立三世。彼説  若法行(19)於世。觀前觀後。説異異。  譬如一女或説爲子(20)或説爲母。法於三世亦爾。  是薩婆多部師中。 
尊者覺天作如是説。由待有別(18)三世有異。彼謂  諸法行於世時。前後相待(19)立名有異。  如一女人名母名女。  此四種説(20)一切有中。 
.  .  .  . 
       
eṣāṃ tu prathamaḥ pariṇāmavāditvāt sāṃkhyapakṣe nikṣeptavyaḥ | 
(21)第一由説變異立世故。引置僧佉義中。 
第一執法有轉變故。應置數論(21)外道朋中。 
. 
 
dvitīyasyādhvasaṃkaraḥ prāpnoti |  sarvasya sarvakṣaṇayogāt |  puruṣasya tu kasyāñcit striyāṃ rāgaḥ samudācarati kasyāñcit kevalaṃ samanvāgama iti kim atra sāmyam |  caturthasyāpyekasmin nevādhvani trayo ’dhvānaḥ prāpnuvanti |  atīte ’dhvani pūrvapaścimau kṣaṇāvatītānāgatau madhyamaḥ kṣaṇaḥ pratyutpanna iti |  evam anāgate ’pi | ata eṣāṃ sarveṣāṃ 
於第(22)二。三世義相雜。  一切世與一切相相應故。  彼(23)立人爲譬。謂此人於一婦起欲心。於餘婦＊唯(24)有至得。此中何義爲同。  於第四。一世中三世(25)倶至。  於過去世有前後刹那。名過去未來。中(26)刹那名現世。  餘世亦爾。是故於四師中。 
第二所立世相雜亂。  三世皆有三(22)世相故。  人於妻室貪現行時。於餘境貪唯(23)有成就。現無貪起何義爲同。  第四所立前(24)後相待。一世法中應有三世。  謂過去世前後(25)刹那。應名去來中爲現在。  未來現在類亦(26)應然。故此四中 
.  .  .  .  .  . 
           
tṛtīyaḥ śobhanaḥ 
偈曰。(27)第三可。 
See the full verse quoted previously 
. 
 
yo ’yamavasthā ’nyathikaḥ | tasya kila 
釋曰。若師以位異立世。於此人。 
第三最善。以約作用位有(27)差別。由位不同立世有異。 
. 
 
adhvānaḥ kāritreṇa vyavasthitāḥ || 5.26 || 
偈(28)曰。諸世。由功能立故。 
See the full verse quoted previously 
. 
 
yadā sa dharmaḥ kāritraṃ na karoti tadā ’nāgataḥ | yadā karoti tadā pratyutpannaḥ |  yadā kṛtvā niruddhastadā ’tīta iti | parigatametatsarvam | idaṃ tu vaktavyam |  yadyatītam api dravyato ’styanāgatam iti |  kasmāt tadatītam ity ucyate ’nāgatam iti vā |  nanu coktamadhvānaḥ kāritreṇa vyavasthitā iti |  yady evaṃ pratyutpannasya tatsabhāgasya cakṣuṣaḥ kiṃ kāritram |  phaladānapratigrahaṇam |  atītānām api tarhi sabhāgahetvādīnāṃ phaladānāt kāritraprasaṅgo ’rdhakāritrasya veti lakṣaṇasaṃkaraḥ |  idaṃ ca vaktavyam | tenaivātmanā sato dharmasya nityaṃ kāritrakaraṇe 
釋曰。若是時諸法未作(29)功能説爲未來。是時正作功能説爲現在。  是(258b1)時作功能已謝説爲過去。此師於功能執勝(2)於法體與彼同。彼執不過此義。此義汝今應(3)説。  若法已過去。由物類實有。未來亦爾。  云何(4)説名過去未來。  爲前不已説耶。謂諸世由功(5)能所安立。  若爾正現世非等分眼根  有何功(6)能感果與果。  復次是未來同類等因。由正感(7)果故。已立有功能。或立半功能。是故立世相(8)相雜。  復次此義應説。謂此法由自體恒有。應(9)恒作功能。 
彼謂諸法作用(28)未有名爲未來。有作用時名爲現在。  作(29)用已滅名爲過去。非體有殊。此已具知。彼(105a1)應復説。  若去來世體亦實有應名現在。  何(2)謂去來。  豈不前言約作用立。  若爾現在有(3)眼等根彼同分攝有何作用。  彼豈不能取(4)果與果。  是則過去同類因等既能與果。應(5)有作用。有半作用世相應雜。  已略推徴。(6)次當廣破。[See the next commentary of the following verse] 
.  .  .  .  .  .  .  .  . 
                 
kiṃ vighnaṃ 
偈曰。何礙。 
頌曰(7)何礙用云何　無異世便壞
(8)有誰未生滅　此法性甚深 
. 
 
yena kadācit kāritraṃ karoti kadācinneti | pratyayānām asāmagrayam iti cet | na |  nityamāstitvābhyupagamāt | yac ca tat kāritramatītānāgataṃ pratyutpannaṃ cocyate 
釋曰。何法爲礙。由此(10)礙故。是法有時作功能。有時不作。偈曰。縁不(11)具。非常。  釋曰。若汝言因縁不具故。是義不(12)然。由汝執彼體恒有故。 
(9)論曰。應説若法自體恒有。應一切時能起(10)作用。以何礙力令此法體所起作用時有時(11)無。若謂衆縁不和合者。此救非理。  許常(12)有故。又此作用云何得説爲去來今。 
.  . 
   
tat kathaṃ 
復次偈曰。此云何。 
See the full verse quoted previously 
. 
 
kiṃ kāritrasyāpyanyadasti kāritram |  atha tannaivātītaṃ nāpy anāgataṃ na pratyutpannamasti ca |  tenāsaṃskṛtatvān nityam astīti prāptam |  ato na vaktavyaṃ yadā karitraṃ na karoti dharmastadā ’nāgata iti | 
釋(13)曰。由功能爲因故。説此法過去未來現世。此(14)功能於汝云何。爲更別有功能爲無。  偈曰。壞(15)悉檀理故。釋曰。若汝言。此功能非過去未來(16)現世而有。  若爾此功能。由非有爲故義至恒(17)有。  是故不應説此言。謂是時諸法未作功能(18)説爲未來。是時正作功能説爲現世。是時(19)作功能已謝説爲過去。 
豈作(13)用中而得更立有餘作用。  若此作用非去(14)來今而復説言作用是有。  則無爲故應常(15)非無  故不應言作用已滅及此未有法名(16)去來。 
.  .  .  . 
       
syād eṣa doṣo yadi dharmāt kāritramanyatsyāt | tattu khalu 
偈曰。非能不異故。釋(20)曰。無如此失。若功能與法異可有此失。由功(21)能與法不異故無此失。 
若許作用異法體者。可有此失。然無(17)有異。 
. 
 
nānyat 
See the previous record 
See the full verse quoted previously 
. 
 
ato na bhavaty eṣa doṣaḥ | evaṃ tahi sa eva 
若爾終不免本失。[See the also previous record] 
故不應言有此過失。若爾所立 
. 
 
adhvāyogaḥ 
謂(22)偈曰。世義則不成。 
See the full verse quoted previously 
. 
 
yadi dharma eva kāritraṃ kasmāt sa eva dharmastenaivātmanā vidyamānaḥ kadācid atīta ity ucyate kadācid anāgata ityadhvanāṃ vyavasthā na sidhyati |  kim atra na sidhyati |  yo hy ajāto dharmaḥ so ’nāgataḥ | yo jāto bhavati na ca vinaṣṭaḥ sa varttamānaḥ |  yo vinaṣṭaḥ so ’tītaḥ iti | etadevātra vaktavyam |  yadi yathā varttamānaṃ dravyato ’sti tathā ’tītamanāgataṃ cāsti |  tasya 
釋曰。若汝言。法即是功(23)能。此法由體恒有。云何有時説爲過去。有時(24)説爲未來。是故安立三世不成。  此中何世義(25)不成。  若法未生。是名未來世。若法已生未滅。(26)是名現在世。  若法已謝滅。是名過去世此中(27)是義汝必應説。  若如現世法是實有物。過去(28)未來亦爾者。   
世(18)義便壞。謂若作用即是法體。體既恒有用亦(19)應然。何得有時名爲過未。故彼所立世義(20)不成。  何爲不成。  以有爲法未已生名未(21)來。若已生未已滅名現在。  若已滅名過去。(22)彼復應説  若如現在法體實有去來亦然。   
.  .  .  .  .  . 
           
tathā sataḥ |
ajātanaṣṭatā kena 
偈曰。未生滅云何。 
See the full verse quoted previously 
. 
 
tenaiva svabhāvena sato dharmasya katham idaṃ sidhyatyajāta iti yo vinaṣṭaḥ iti veti |  kimasya pūrvaṃ nāsīdyasyābhāvādajāta ity ucyate |  kiṃ ca paścānnāsti yasyābhāvā dvinaṣṭa ity ucyate |  tasmān na sidhyati sarvathā ’pyatrādhvatrayam |  yadyabhutvā bhavatīti neṣyate bhūtvā ca punar na bhavatīti |  yad apy uktaṃ “saṃskṛtalakṣaṇayogānna śāśvatatvaprasaṅga” iti |  tadidaṃ kevalaṃ vāṅmātramutpādavināśayorayogāt |  nityaṃ ca nāmāsti sa dharmo na ca nitya ityapūrvaiṣā vāco yuktiḥ |  āha khalv api 
釋曰。若法由(29)自體實有。此言云何成。謂此法未生。此法已(258c1)滅。  於前世何法先不有。由此故説此法未生。  (2)復由何法後不有。由此故説此法已滅。  是故(3)三世義一切種皆不成就。  若不信受此義。謂(4)未有有已有方無。  是汝所言。由行相相應故。(5)是法不應成常住。  此言一向但有言與生滅(6)不相應故。  此法恒有而非常住。此言及理所(7)未曾有。  此中説偈 
誰(23)未已生誰復已滅。謂有爲法體實恒有。如何(24)可得成未已生已滅。  先何所闕。彼未有故(25)名未已生。  後復闕何。彼已無故名爲已滅。  (26)故不許法本無今有有已還無則三世義。(27)應一切種皆不成立。  See the previous record  然彼所説恒與有爲(28)諸相合故。行非常者  此但有虚言。生滅理(29)無故。  許體恒有説性非常。如是義言所未(105b1)曾有。  依如是義。故有頌言 
.  .  .  .  .  .  .  .  . 
                 
“svabhāvaḥ sarvadā cāsti bhāvo nityaś ca neṣyate |
na ca svabhāvād bhāvo ’nyo vyaktamīśvaraceṣṭitam |” 
(8)法體性恒有　而不許法常
(9)有法不異性　是眞自在事 
(2)許法體恒有　而説性非常
(3)性體復無別　此眞自在作 
. 
 
yattūktamuktatvād iti | vayam api brūmo ’styatītānāgatam iti |  atītaṃ tu yad bhūtapūrvam |  anāgataṃ yatsati hetau bhaviṣyati |  evaṃ ca kṛtvā ’stīty ucyate na tu punar dravyataḥ |  kaś caivam āha | vartamānavat tad astīti | katham anyathā ’sti |  atītā nāgatātmanā |  idaṃ punas tavopasthitam |  kathaṃ tadatītamanāgataṃ cocyate yadi nityam astīti |  tasmāt bhūtapūrvasya ca hetorbhāvinaś ca phalasya bhūtapūratāṃ bhāvitāṃ ca jñāpayituṃ hetuphalāpavādadṛṣṭipratiṣedhārthamuktaṃ bhagavatā “astyatītamastyanāgatam” iti |  astiśabdasya nipātatvāt |  yathā ’sti dīpasya prāgabhāvo ’sti paścād abhāva iti vaktāro bhavanti yathā cāsti niruddhaḥ sa dīpo na tu mayā nirodhita iti |  evam atītānāgatamapyastītyuktam |  anyathā hy atītānāgatabhāva eva na sidhyet |  yat tarhi laguḍaśikhīyakānparivrājakānadhikṛṭyoktaṃ bhagavatā “yatkarmābhyatītaṃ kṣīṇaṃ niruddhaṃ vigataṃ vipariṇataṃ tadastīti” |  kiṃ te tasya tasya karmaṇo bhūtapūrvatvaṃ necchanti sma |  tatra punas tadāhitaṃ tasyāṃ saṃtatau phaladānasāmarthyaṃ saṃdhāyoktam |  anyathā hi svena bhāvena vidyamānamatītaṃ na sidhyet |  itthaṃ caitadevaṃ yat paramārthaśūnyatayāmuktaṃ bhagavatā “cakṣurutpadyamānaṃ na kutaścidāgacchati nirudhyamānaṃ na kvacitsaṃnicayaṃ gacchati |  iti hi bhikṣavaś cakṣurabhūtvā bhavati bhūtvā ca pratigacchatīti”  yadi cānāgataṃ cakṣuḥ syānnoktaṃ syād bhūtvā na bhavatīti |  varttamāne ’dhvanyabhūtvā bhavatīti cet na |  adhvano bhāvādanarthāntaratvāt |  atha svātmanyabhūtvā bhavati | siddhamidamanāgataṃ cakṣur nāstīti |  yad apy uktaṃ “dvayaṃ pratītya vijñānasyotpādāditi idaṃ tāvad iha saṃpradhāryam |  yanmanaḥ pratītya dharmaś cotpadyate manovijñānaṃ kiṃ tasya yathā manojanakaḥ pratyaya evaṃ dharmā āhosvidālambanamātraṃ dharmā iti |  yadi tāvat janakaḥ pratyayo dharmāḥ kathaṃ yadanāgataṃ kalpasahasreṇa bhaviṣyati vā na vā tadidānīṃ vijñānaṃ janayiṣyati |  nirvāṇaṃ ca sarvapravṛttinirodhājjanakaṃ nopapadyate | athālambanamātraṃ dharmā bhavanti |  atītānāgatamapyālambanaṃ bhavatīti brūmaḥ | yadi nāsti kathamālambanam |  atredānīṃ brūmaḥ |  yadā tadālambanaṃ tathāsti kathaṃ tadālambanam abhūt bhaviṣyati ceti |  na hi kaścid atītaṃ rūpaṃ vedanāṃ vā smarannastīti paśyati |  kiṃ tarhi | abhūditi |  yathā khalv api varttamānaṃ rūpamanubhūtaṃ tathā tadatītaṃ smaryate |  yathā cānāgataṃ varttamānaṃ bhaviṣyati tathā buddhyā gṛhyate |  yadi ca tattathaivāsti vartamānaṃ prāpnoti |  atha nāsti |  asadapyālambanaṃ bhavatīti siddham | tadeva tadvikīrṇam iti cet | na |  vikīrṇasyāgrahaṇāt | yadi ca tattadeva rūpaṃ kevalaṃ paramāṇuśo vibhaktam |  evaṃ sati paramāṇavo nityāḥ prāpnuvanti |  paramāṇusaṃcaryāvabhāgamātraṃ caivaṃ sati prāpnoti |  na tu kiñcidutpadyate nāpi nirudhyata ityājīvikavāda ālambito bhavati |  sūtraṃ cāpaviddhaṃ bhavati “cakṣurutpadyamānaṃ na kutaścidāgacchatīti” vistaraḥ |  aparamāṇusaṃcitānāṃ vedanādīnāṃ kathaṃ vikīrṇatvam |  te ’pi ca yathotpannānubhūtāḥ smaryante |  yadi ca te tathaiva santi nityāḥ prāpnuvanti |  atha na santi |  asadapyālambanam iti siddham |  yadyasadapyālambanaṃ syāt trayodaśamapyāyatanaṃ syāt |  atha trayodaśamāyatanaṃ nāstītyasya vijñānasya kimālambanam |  etad eva nāmalambanam | evaṃ tarhi nāma eva nāstīti pratīyeta |  yaś ca śabdasya prāgabhāvamālambate kiṃ tasyālambanam |  śabda eva |  evaṃ tarhi yaḥ śabdābhāvaṃ prārthayate tasya śabda eva kartavyaḥ syāt |  anāgatāvasya iti cet |  sati kathaṃ nāstibuddhiḥ |  vartamāno nāstīti cet | na | ekatvāt |  yāvat ā tasya viśeṣastasyābhūtvābhāvasiddhiḥ |  tasmād ubhayaṃ vijñānasyālambanam bhāvaścābhāvaś ca |  yat tarhi bodhisattvenoktam “yat tat loke nāsti tad ahaṃ jñāsyāmi vā drakṣyāmi vā nedaṃ sthānaṃ vidyata” iti |  apare ābhimānikā bhavanty asantamapyavabhāsaṃ santaṃ paśyanti |  ahaṃ tu santam evāstīti paśyāmītyayaṃ tatrābhiprāyaḥ |  itarathā hi sarvabuddhīnāṃ sadālambanatve kuto ’sya vimarśaḥ syāt ko vā viśeṣaḥ |  itthaṃ caitadevam |  yadanyatra bhagavatoktam “etat bhikṣur mama śrāvako yāvat sa mayā kalpamavoditaḥ sāyaṃ viśeṣāya paraiṣyati |  sāyamavoditaḥ kalpaṃ viśeṣāya paraiṣyati |  sacca sato jñāsyati asaccāsataḥ sottarañca sottarataḥ anuttaraṃ cānurattarata” iti |  tasmād ayamapyahetuḥ | sadālambanatvād vijñānasyeti |  yadaṣyuktaṃ phalāditi |  naiva hi sautrāntikā atītāt karmaṇaḥ phalotpatti varṇayanti |  kiṃ tarhi | tatpūrvakātsaṃtānaviśeṣādityātmavādapratiṣedhe saṃpravedayiṣyāmaḥ |  yasya tvatītānāgataṃ dravyato ’sti tasya phalaṃ nityam evāstīti kiṃ tatra karmaṇaḥ sāmarthyam |  utpādane sāmarthyam | utpādastarhyabhūtvā bhavatīti siddham |  atha sarvameva cāsti | kasyedānīṃ kva sāmarthyam |  vārṣagaṇyavādaś caivaṃ dyotito bhavati |  “yadastyastyeva tat | yannāsti nāsty eva tat | asato nāsti saṃbhavaḥ |  sato nāsti vināśa” iti | vartamānīkaraṇe tarhi sāmarthyam |  kimidaṃ varttamānīkaraṇaṃ nāma |  deśāntarākarṣaṇam cet | nityaṃ prasaktam | arūpiṇāṃ ca kathaṃ tat |  yac ca tadākarṣaṇaṃ tadabhūtvā bhūtam |  svabhāvaviśeṣaṇaṃ cet siddhamabhūtvā bhavanam |  tasmān naivaṃ sarvāstivādaḥ śāsane sādhurbhavati |  yadatītānāgataṃ dravyato ’stīti vadati |  evaṃ tu sādhurbhavati | yathā sūtre sarvamastītyuktaṃ tathā vadati |  kathaṃ ca sūtre sarvamastītyuktam | “sarvam astīti brāhmaṇa yāvad eva dvādaśāyatanānīti” |  adhvatrayaṃ vā |  yathā tu tadasti tathoktaṃ athāsatyatītātānāgate kathaṃ tena tasminvā saṃyukto bhavati |  tajjataddhetvanuśayabhāvāt kleśena tadālambane kleśānuśayabhāvādvastuni saṃyukto bhavati |  asty eva tvatītānāgatam iti vaibhāṣikāḥ |  yatra netum śakyate tatrātmakātmanaivaṃ veditavyam | 
(10)是汝等所説。由佛説故。故三世是有。我等亦(11)説過去未來有。  過去者。若法昔曾有。  未來者(12)若有因法當有。  若如此立義可得説有。不由(13)實有故説。  何人説如此如現世有。過去未來(14)亦爾。若異此云何有。  偈曰。由去來體故。釋(15)曰。由過去未來體故有此言。  今復來。  云何説(16)名過去未來。  是故先曾有因。當應有果。爲令(17)他解。欲除彼撥因果邪見故。佛世尊説。有過(18)去有未來。    如説有燈先無有燈後無。於世間(19)中有如此言。復有世言。如説有燈已滅非我(20)所滅。  説過去未來有言亦如此。  若不爾。過去(21)未來義則不得成。  是汝所言。佛世尊爲杖勝(22)外道説。若業已謝滅盡過壞。此業亦有。爲彼(23)不許此業先時已有故。説是有爲已許。若爾(24)佛何故爲彼更説有。  See the previous record  此中佛世尊依自相續。(25)有宿業功能。能與今後二世果報故説此言。  (26)若不爾此業由自體性有。則不成過去。  此義(27)汝必應然。由佛世尊於眞實空經中説。眼根(28)若生無所從來。若滅無所増集。  比丘如此眼(29)根先未有有。有已後無。  若未來眼根是有則(259a1)無此説。謂未有有等。  若汝執此言。謂於現世(2)中未有有。是義不然。何以故。世與法義不異(3)故。  See the previous record  若汝執於自體未有有此義自成。謂未來(4)眼根無  是汝所説由縁二識生故。此言今應(5)思。  依意根縁法塵。是所生意識。爲如意根於(6)此識作生縁法塵亦爾。爲但作所縁境。  若諸(7)法爲識作生縁。是未來法當來千劫應有。或(8)不有彼法。云何能生今識。  復次涅槃能違一(9)切生。云何可立爲意識生縁。若執諸法但是(10)所縁境。  我等亦説。未來諸法＊唯是所縁境。(11)若無云何作境界。  此中我説。  如成境界如此(12)有云何成境界。已有當有。  何以故。無有人憶(13)念過去色受等觀此爲有。  何爲已有。  如人正(14)受現世色。若過去憶念亦如此。  如彼於現世(15)應有。諸佛如來見彼亦爾。  若彼法如今有。應(16)成現世。  若不如今有。  是故有縁無法爲境識。(17)此義應成。若汝執此法已散是義不然。  何以(18)故。已散不可知故。若汝執彼色由隣虚分散。  (19)若爾隣虚應成常住。  ＊唯有隣虚和合及分散。  (20)無有一物能生能滅。汝今便信受裸形外道(21)執而棄捨佛經。  經言。是眼根若生無所從來。(22)廣説如經。  受等非隣虚聚成。云何分散。  是彼(23)如正生所受如此憶念。  若彼如昔今有。義至(24)應成常住。  若不有縁無法爲境。此義自成。  See the previous record  若(25)無所有亦是識境界。應立爲第十三入以攝(26)此境。  若無第十三入。此識以何入爲境。  如此(27)名即是境界。若爾此智應縁名於名作無解  (28)若人縁聲先無爲境。於此人以何法爲境。  聲(29)爲境。  若爾若人未得無聲。此人必應作聲。  (259b1)若汝言此境在未來位。  是義不然。何以故。此(2)是有於中云何作無解。  若汝執未來無現世。(3)是義不然。何以故。此境一故。  復次是未來境(4)差別。未有有則成。  是故識境界成有二種。謂(5)有及無。  若爾菩薩所説經云何。言若法於世(6)間無。我應知我應見無有是處。此證不然。非(7)經意故。  經説諸外道起増上慢。定相實未有。(8)彼見已有我今不爾。  若定相實有我則見有。(9)此是經意。  若不爾。一切智以實有法爲境故。(10)疑及簡擇云何成。復有何差別。  復次此義由(11)此證。必定應爾。  於餘經中佛世尊説。善來比(12)丘。爲我弟子。若我朝教汝暮至證勝得。  若暮(13)教汝朝至證勝得。  若有汝應知有。若無汝應(14)知無。若有上汝應知有上。若無上汝應知無(15)上。  是故此言非證。謂由識必有境故。  是汝所(16)言。由業有果報故。  過去世不無者。此中今共(17)論之。何以故。諸經部師不説。從過去業果報(18)得生。  此云何從昔相續轉異勝類生。此義於(19)破説我品中當顯示。  若人執過去未來實有(20)物。於此人果報恒有。於此果報業有何能。  若(21)汝説於生有能。若爾生者以未有有義。是故(22)本無今有。此義自成。  若如汝所執一切皆有。(23)今於何法何處。應有功能。  若執如此婆沙乾(24)若義則被隨順。  彼言若有必有。若無必無。若(25)無不生。  若有不滅。令成現世因有功能。  令成(26)現世是何法  引至於餘處。若爾此法應成常(27)住。若無色於中云何是因引功能。  未有有此(28)義自成。  若汝執自性差別是因功能。未有有(29)此義亦自然成。  是故於説一切有部法中。  此(259c1)義不如道理。謂一切過去未來有。  若如經中(2)説。一切有義。若執如此此執最勝。  云何經中(3)説一切有。如經言。婆羅門若説一切有。＊唯(4)十二入。  或＊唯三世。  若如道理應有必如此(5)有。若過去未來無有實物。云何衆生由此於(6)此相應。  從彼生以彼爲因＊惑生故。縁彼爲境(7)＊惑隨眠生故。故説於此二世類相應  是故毘(8)婆沙師説。實有過去未來世。  若義證比聖(9)言。可得了達。自愛人於中必應信受。 
(4)又彼所言世尊説故。去來二世體實有者。我(5)等亦説有去來世。  謂過去世曾有名有。  未(6)來當有。有果因故。  依如是義説有去來。(7)非謂去來如現實有。  誰言彼有如現在世。(8)非如現世彼有云何。  彼有去來二世自性。  (9)此復應詰。  若倶是有如何可言是去來性。(10)故説彼有。  但據曾當因果二性。非體實有。(11)世尊爲遮謗因果見據曾當義説有去(12)來。  有聲通顯有無法故。  如世間説有燈先(13)無有燈後無。又如有言有燈已滅非我(14)今滅。  説有去來其義亦應爾。  若不爾者去(15)來性不成。  若爾何縁世尊依彼杖髻外道(16)説業過去盡滅變壞而猶是有。豈彼不許(17)業曾有性而今世尊重爲説有。  See the previous record  依彼所引現(18)相續中與果功能。密説爲有。  若不爾者。彼(19)過去業現實有性過去豈成。  理必應爾。以薄(20)伽梵於勝義空契經中説眼根生位無所(21)從來。眼根滅時無所造集。  本無今有有已(22)還無。  去來眼根若實有者。經不應説本無(23)等言。  若謂此言依現世説此救非理。以現(24)世性與彼眼根體無別故。  See the previous record  若許現世本無(25)今有有已還無。是則眼根去來無體義已成(26)立。  又彼所説。要具二縁識方生故。去來二(27)世體實有者。應共尋思。  意法爲縁生意識(28)者。爲法如意作能生縁。爲法但能作所縁(29)境。  若法如意作能生縁如何未來百千劫(105c1)後當有彼法。或當亦無爲能生縁生今時(2)識。  又涅槃性違一切生。立爲能生不應正(3)理。若法但能爲所縁境。  我説過未亦是所縁。(4)若無如何成所縁境。  我説  彼有如成所縁。(5)如何成所縁。謂曾有當有。  非憶過去色受(6)等時。如現分明觀彼爲有。但追憶彼曾有(7)之相。逆觀未來當有亦爾。    謂如曾現在所(8)領色相。如是追憶過去爲有。  亦如當現在(9)所領色相如是逆觀未來爲有。  若如現有(10)應成現世。  若體現無。  則應許有縁無境(11)識。其理自成。若謂去來極微散亂有而非現。(12)理亦不然。  取彼相時非散亂故。又若彼色(13)有同現在。唯有極微散亂爲異。則極微色(14)其體應常。  See the previous record  又色唯應極微聚散  竟無少分(15)可名生滅。是則遵崇邪命者論棄背善逝(16)所説契經。  如契經説。眼根生位無所從來。(17)乃至廣説。  又非受等極微集成。如何可言(18)去來散亂。  然於受等追憶逆觀。亦如未滅(19)已生時相。  若如現有體應是常。  若體現無。  (20)還應許有縁無境識。理亦自成。  若體全無(21)是所縁者第十三處應是所縁。  諸有達無第(22)十三處。此能縁識爲何所縁。  若謂即縁彼(23)名爲境。是則應撥彼名爲無。  又若縁聲(24)先非有者。此能縁識爲何所縁。若謂即縁(25)彼聲爲境  See the previous record  求聲無者應更發聲。  若謂聲(26)無住未來位。  未來實有如何謂無。  若謂去(27)來無現世者。此亦非理。其體一故。  若有少(28)分體差別者。本無今有其理自成。  故識通縁(29)有非有境。  然菩薩説世間所無我知我見無(106a1)是處者。  意説。他人懷増上慢亦於非有現(2)相謂有。  我唯於有方觀爲有。  若異此者則(3)一切覺皆有所縁。何縁於境得有猶豫。或(4)有差別  理必應然。  以薄伽梵於餘處説(5)善來苾芻。汝等若能爲我弟子。無諂無誑(6)有信有勤。我旦教汝令暮獲勝。  我暮教汝(7)令旦獲勝。  便知有是有。非有是非有。有上(8)是有上。無上是無上。  由此彼説。識有境故(9)有去來者。亦不成因。  又彼所言。業有果(10)故  有去來者。理亦不然。非經部師作如是(11)説。即過去業能生當果。  然業爲先所引相(12)續。轉變差別令當果生。彼我品中當廣顯(13)示。  若執實有過去未來則一切時果體常(14)有業於彼果有何功能。  若謂能生則所生(15)果本無今有其理自成。  若一切法一切時有。(16)誰於誰有能生功能。  又應顯成雨衆外道(17)所黨邪論。  彼作是説。有必常有。無必常無。(18)無必不生。  有必不滅。若謂能令果成現在  (19)如何令果成現在耶。  若謂引令至餘方所(20)則所引果其體應常。又無色法當如何引。  又(21)此所引應體本無。  若謂但令體有差別。本(22)無今有其理自成。  是故此説一切有部。  若説(23)實有過去未來。於聖教中非爲善説。  若欲(24)善説一切有者。應如契經所説而説。  經如(25)何説。如契經言。梵志當知。一切有者。唯十(26)二處  或唯三世。  如其所有而説有言。若去(27)來無如何可説有能所繋及離繋耶。  彼所(28)生因隨眠有故。説有去來能繋煩惱。縁彼(29)煩惱隨眠有故。説有去來所繋縛事。若隨眠(106b1)斷得離繋名。  毘婆沙師作如是説。如現實(2)有過去未來。  所有於中不能通釋。諸自愛(3)者應如是知。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                                                                                                                                                 
gambhīrā khaludharmatā || 5.27 || 
若不爾。(10)自愛人於中應作如此知是法如最甚深。非(11)必定由自思量之所能解。 
法性甚深非尋思境。 
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nāvaśyaṃ tarhy asādhyā bhavatīti | asti paryāyo yadutpadyate tannirudhyate |  rūpamutpadyate rūpaṃ nirudhyate | asti paryāyo ’nyadutpadyate ’nyannirudhyate |  anāgatamutpadyate varttamānaṃ nirudhyate |  adhvā ’pyutpadyate | utpadyamānasyādhvasaṃgṛhītatvāt |  adhvano ’pyutpadyate | anekakṣaṇikatvād anāgatasyādhvanaḥ |  gatametat yatprasaṅgenāgatam | 
是故不應非撥。有(12)別義是生即是滅。  謂色生色滅。有別義別生(13)別滅。  謂未來生現世滅。  有別義世生。正生世(14)所攝故。  從世生。未來世不同刹那故。未來世(15)應有未有。從應有至現有  (16)阿毘達磨倶舍＊釋論卷第十四(17)(18)(19)(20)阿毘達磨倶舍釋論卷第十五(21)　　＊婆藪盤豆造(22)　陳＊天竺三藏眞諦譯　(23)　　＊中分別惑品之二(24)説世義已。由相應故來。 
豈不能(4)釋便撥爲無。有異門故此生此滅。  謂色等(5)生即色等滅。有異門故異生異滅。  謂未來生(6)現在世滅。  有異門故即世名生。以正生時(7)世所攝故。  有異門故説世有生。未來世有(8)多刹那故。  傍論已了。 
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idānīm idaṃ vicāryate | yadvastu prahīṇaṃ visaṃyuktaḥ sa tasminvastuni |  yatra vā visaṃ yuktaḥ prahīṇaṃ tasya tadvastviti |  yatra tāvad visaṃyuktaḥ prahīṇaṃ tasya tadvastu |  syāt u prahīṇaṃ na ca tatra visaṃyuktastadyathā 
今應思此義。是類已(25)滅衆生於中得相離不。  復次衆生於此類處(26)已得相離。此類爲已滅不。  於中若已相離。(27)此類於此人必定已滅。  若類已滅。於中衆生(28)或已相離或未相離。譬如 
今應思擇。諸事已斷(9)彼離繋耶。  設事離繋彼已斷耶。  若事離繋(10)彼必已斷。  有事已斷而非離繋。斷非離繋(11)其事云何。 
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prahīṇe duḥkhadṛggheye saṃyuktaḥ śeṣasarvagaiḥ |
prāk prahīṇe prakāre ca śeṣaistadviṣayairmalaiḥ || 5.28 || 
偈曰。滅苦下惑(29)中。由餘遍行應。於前類已滅。餘同境＊惑應。 
頌曰(12)於見苦已斷　餘遍行隨眠
(13)及前品已斷　餘縁此猶繋 
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duḥkhajñāne samutpanne samudayajñāne ’nutpanne duḥkhadarśanaprahātavyo nikāyaḥ prahīṇo bhavati |  tasmin prahīṇe tadālambanaiḥ samudayadarśanaprahātavyaiḥ sarvatragaiḥ saṃyuktaḥ |  bhāvanāprahātavye ’pi nikāye navānāṃ prakārāṇāṃ yaḥ prakāraḥ prāk prahīṇastasmin prahīṇe ’pi śeṣaistadālambanaiḥ kleśaiḥ saṃyukto veditavyaḥ | 
(260a1)釋曰。苦智已生集智未生。見苦所滅類聚皆(2)已滅盡。  由見集諦所滅縁彼爲境。餘遍行惑(3)於彼相應。  於脩道所滅類聚中有九品惑。於(4)先已滅品中。由餘惑縁彼爲境。於彼相應(5)此義應知。 
(14)論曰。且見道位。苦智已生集智未生。見苦所(15)斷諸事已斷。  見集所斷遍行隨眠若未永斷(16)能縁此者於此猶繋。  及脩道位隨何道生。九(17)品事中前品已斷。餘未斷品所有隨眠能縁(18)此者於此猶繋。斷非離繋如是應知。 
.  .  . 
     
kasmin vastuni katyanuśayā anuśerata iti etatpratipadamabhidhīyamānaṃ bahutaraṃ vaktavyaṃ jāyate |  tasmāt piṇḍavibhāṣāṃ kurvanti |  katham alpenālpena yatnena mahato mahataḥ praśnaughān pratipādyemahīti |  samāsata ime ṣoḍaśa dharmāḥ kāmarūpārupyāvacarāḥ pañcaprakārāḥ anāsravāś ca |  cittāny api ṣoḍaśa etānyeva |  tatra katamo dharmaḥ kasya cittasyālambanam iti jñātvā amuṣminniyanto ’nuśayā anuśerata ityetadabhyūhitavyam |  tatra tāvat 
於何類中幾惑能縁彼類生。若句(6)句答此問。應説無數法。  是故先舊師造略集(7)毘婆沙。  彼云。云何。由少功力。我等應度最大(8)問流。  若略説有十六種法。謂欲色無色界相(9)應各有五品。及無流  心。亦有十六同此類。  於(10)中何法爲何心境界。若人已了知如此。於中(11)如此多惑縁彼得生。此義方可思量。  此中 
何事(19)有幾隨眠隨増。若隨事別答。便費多言論。  (20)是故應造略毘婆沙。  由此雖勞少少功力。(21)而能越渡大大問流。  謂法雖多略爲十六(22)種即三界五部及無漏法。  能縁彼識名數亦(23)然。  但應了知何法何識境。易思何事何隨(24)眠隨増。此中且應知何法何識境。   
.  .  .  .  .  .  . 
             
duḥkhahetudṛgabhyāsapraheyāḥ kāmadhātujāḥ |
svakatrayaikarūpāptāmalavijñānagocarāḥ || 5.29 || 
偈(12)曰。見苦集修滅。是欲相應法。自界三一色。無(13)垢識境界。 
頌曰(25)見苦集脩斷　若欲界所繋
(26)自界三色一　無漏識所行
(27)色自下各三　上一淨識境
(28)無色通三界　各三淨識縁
(29)見滅道所斷　皆増自識行
(106c1)無漏三界中　後三淨識境 
. 
 
svakaṃ ca tattrayaṃ ca svakatrayam |  ekaṃ ca tadrūprāptaṃ ca ekarūpāptam |  eṣā vigrahajātiḥ |  kāmāvacarās tāvad duḥkhasamudayadarśanaheyā bhāvanāheyāś ca dharmāḥ pañcānāṃ cittānām ālambanam |  svadhātukānāṃ trayāṇāṃ teṣām eva ūrdhvadhātukasyaikasya bhāvanāheyasyaiva anāsravasya ceti | 
釋曰。此法是自界法。有三部故説(14)自界三。  此法一部是色界法故説一色。  See the previous record  於欲(15)界相應行法。見苦集所滅。及修道所滅。皆是(16)五識境。  於自界有三識。謂是前三。色界心一。(17)謂修道所滅及無流心。 
  NO Chinese    (2)論曰。若欲界繋見苦見集脩所斷法。各五識(3)縁。  謂自界三即如前説。及色界一即脩所斷。(4)無漏第五。皆容縁故。 
.  .  .  .  . 
         
svadādharatrayordhvaikāmalānāṃ rūpadhātujāḥ | 
偈曰。自界下界三。上(18)一淨識境。 
See the full verse quoted previously 
. 
 
rūpāvacarās ta eva triprakārā dharmā aṣṭānāṃ cittānām ālambanam |  svadhātukānāṃ trayāṇāṃ teṣām eva |  adharadhātukānāṃ trayāṇāṃ teṣām eva |  ūrdhvadhātukasyaikasya bhāvanāheyasyaiva |  anāsravasya ceti | 
釋曰。於色界相應行。如前三部法。(19)是八心所縁境。  謂自界心三如前。  下界心三(20)亦如前。  上界心一。謂修道所滅心  及無流心。 
若色界繋即前所説三(5)部諸法各八識縁。  謂自下三皆如前説。    及(6)上界一即脩所斷。  無漏第八。皆容縁故。 
.  .  .  .  . 
         
ārupyajāstridhātvāptatrayānāsravagocarāḥ || 5.30 || 
(21)偈曰。無色三界三。無流識境界。 
See the full verse quoted previously 
. 
 
ārūpyāvacarāsta eva triprakārā dharmā daśānāṃ cittānām ālambanam |  traidhātukānāṃ triprakārāṇāṃ teṣām eva |  anāsravasya ceti |  uktāstraidhātukā duḥkhasamudayadarśanaheyā bhāvanāheyāś ca dharmāḥ | 
釋曰。於無色(22)界相應行三部法。是十心所縁境。  謂三界心(23)各三如前。  無流心一。  説三界見苦集所滅及(24)修道所滅已。 
若無(7)色繋即前所説三部諸法各十識縁。  謂三界(8)三皆如前説。  無漏第十皆容縁故。   
.  .  .  . 
       
nirodhamārgadṛggheyāḥ sarve svādhikagocarāḥ | 
偈曰。見滅道所滅一切自長(25)境。 
See the full verse quoted previously 
. 
 
nirodhamārgadarśanaheyānāṃ svaṃ cittaṃ nirodhamārgadarśanaheyam eva |  tasyādhikasya te dharmā ālambanaṃ jñeyāḥ |  kathaṃ kṛtvā |  kāmāvacarā hi nirodhadarśanaheyā dharmāḥ ṣaṇṇāṃ vijñānānām ālambanam |  pūrvoktānāṃ pañcānāṃ tasyaiva ca nirodhadarśanaprahātavyasyādhikasya |  mārgadarśanaheyā apy evam |  pañcānāṃ pūrvoktānāṃ tasyaiva ca mārgadarśanaprahātavyasyādhikasya |  evaṃ rūpārūpyāvacarāṇi |  nirodhamārgadarśanaprahātavyāstasyaiva nirodhamārgadarśanaprahātavyasyādhikasya cittasyālambanam iti navānām ekādaśānāṃ ca cittānām ālambanaṃ bhavanti |  uktāstraidhātukāḥ pañcaprakārāḥ dharmāḥ | 
釋曰。見滅道所滅法中是自心。謂見滅道(26)所滅心。  此心爲長應知。彼法是此心境。  云何(27)如此。  欲界相應見滅所滅法。唯六識境界  (28)謂前所説五識及自長識。  見道所滅法亦爾。  (29)謂前所説五識及自長識。  如此色無色界見(260b1)滅道所滅法。  是見滅道所滅。自長識境界故。(2)是故爲九識。及十一識境。  説三界五部法已。 
見滅見道(9)所斷諸法。  應知一一増自識縁。  此復云何。  (10)謂欲界繋見滅所斷爲六識縁。  五即如前。(11)増見滅斷。  見道所斷爲六識縁。  五亦如前。(12)増見道斷。  色無色界見滅道斷。    隨應爲九(13)十一識縁。 
.  .  .  .  .  .  .  .  .  . 
                   
anāsravāstridhātvantyatrayānāsravagocarāḥ || 5.31 || 
(3)偈曰。無流三界後。三無流心境。 
See the full verse quoted previously 
. 
 
anāsravā dharmā daśānāṃ cittānām ālambanam |  traidhātukānām antyānāṃ triprakārāṇāṃ nirodhamārgadarśanabhāvanāheyānām anāsravasyeti |  punar asyaivārthasyādhyardhena ślokena saṃgraho bhavati | 
釋曰。若無流(4)法爲十心境界。  謂三界後三部心。即見滅道(5)修所滅心。及無流心。  復次爲攝此義故。造一(6)偈半 
若無漏法爲十識縁。  謂三界中各(14)後三部。即見滅道脩所斷識。無漏第十。皆容(15)縁故。  爲攝前義。復説頌言 
.  .  . 
     
“duḥkhahetudṛgabhyāsaheyā dhātutraye ’malāḥ
pañcāṣṭadaśavijñānadaśavijñānagocarāḥ
nirodhamārgadṛggheyāḥ sarve svādhikagocarāḥ” | iti | 
(7)見苦集修滅　於三界無流
(8)五八及十識　十識所縁境
(9)見滅道所滅　一切自長境 
(16)見苦集脩斷　欲色無色繋
(17)應知如次第　五八十識縁
(18)見滅道所斷　各増自識縁
(19)無漏法應知　能爲十識境 
. 
 
evam eṣāṃ ṣoḍaśānāṃ cittānāṃ ṣoḍaśadharmālambanavyavasthāṃ viditvā kathamanuśayakāryāṃ yojayitavyam |  diṅamātraṃ darśayiṣyāmaḥ | 
(10)已解安立如此十六心。於十六境隨眠正事。(11)於中云何思量。  我等爲安立此義故顯＊唯方。 
(20)如是了知十六種法爲十六識所縁境已。(21)今應思何事何隨眠隨増。若別疏條恐文煩(22)廣。  故我於此略示方隅。 
.  . 
   
sukhendriyālambane vijñāne katyanuśayāḥ anuśerata iti praśna āgate vicārayitavyam |  sukhendriyaṃ saptavidhaṃ kāmāvacaraṃ bhāvanāprahātavyaṃ rūpāvacaraṃ ca pañcaprakāramanāsravaṃ ceti |  tadetatsamāsato dvādaśadharmasya vijñānasyālambanaṃ bhavati |  kāmāvacarasya catuṣprakārasyānyatra nirodhadarśanaheyāt |  rūpāvacarasya pañcaprakārasyārūpyāvacarasya dviprakārasya mārgadarśanabhāvanāheyasyānāsravasya ca |  idaṃ dvādaśavidhaṃ sukhendriyālambanaṃ vijñānam |  tatra yathāsaṃbhavaṃ kāmāvacarāś catvāro nikāyā rūpāvacarāś ca saṃskṛtālambanā ārūpyāvacarau ca dvau nikāyau sarvatragāścānuśayā anuśerata iti jñātavyam |  sukhendriyālambanālambane vijñāne katyanuśayā anuśerate |  tat punaḥ sukhendriyālambanālambanaṃ dvādaśavidhaṃ vijñānaṃ katamasya vijñānasyālambanam |  tasyaiva dvādaśavidhāsyārūpyāvacarasya ca bhūyo dviprakārasya duḥkhasamudayadarśanaprahātavyasya |  idaṃ caturdaśavidhaṃ sukhendriyālambanālambanaṃ vijñānaṃ tatrārūpyāvacarau dvau duḥkhasamudayadarśanaheyau vardhayitvā kāmāvacarā ārūpyāvacarāś catvāro nikāyā rūpāvacarāḥ saṃskṛtālambanā anuśayā anuśerata iti jñātavyam |  anayā vartanyā ’nyadapyanugantavyam |  yair anuśayairyaccittaṃ sānuśayaṃ te ’nuśayāstasmiścitte ’nuśerate |  syur anuśerate |  ye ’nuśayāstena cittena saṃprayuktā aprahīṇāstadālambanāścāprahīṇāṃ |  syur nānuśerate |  ye ’nuśayāstena cittena saṃprayuktāḥ prahīṇāstadālambanāś ca |  tad evaṃ kṛtvā bhavati | 
(12)於縁樂根爲境識中。幾隨眠惑依彼得生。若(13)有如此問來。應自思量。  樂根有七種。於欲界(14)中＊唯有修道所滅。於色界五部及無流。  此樂(15)根若略説。是十二心境界。  欲界四心。除見滅(16)所滅心。  色界心有五。無色有二心。謂見道修(17)道所滅心及無流心。  如此十二識能縁樂根(18)爲境。  於中如理。欲界部惑。色界部惑。縁有爲(19)境。無色界二部。并遍行諸惑。於中隨眠生。(20)應知如此。  於縁能縁樂根爲境。心中幾隨眠(21)惑依彼得生。  所説能縁樂根爲境。十二識復(22)爲何識境界。  即是前所説十二識類。復次無(23)色界有二部謂見苦集所滅心。  是十四心。應(24)知縁能縁受識爲境。此中更増無色界見苦(25)集所滅心。欲界有四心。縁有爲境。色界有五(26)心。縁有爲境。依此十四心隨眠惑得生。此義(27)應知。  由此方所餘亦應知。  若由此惑心則有(28)縛。此諸惑於此心中皆隨眠不。  得隨眠。  若惑(29)與心相應不滅。及能縁彼爲境亦不滅。  有不(260c1)能隨眠。  若惑與心相應已滅。  若作如此義。 
且有問言。所繋事(23)内樂根有幾隨眠隨増。應觀  樂根總有七(24)種。謂欲界一即脩所斷。色界五部。無漏第七。(25)一切無漏非諸隨眠之所隨増。如前已説。(26)此中前六隨其所應欲脩所斷及諸遍行色(27)界一切隨眠隨増。  若有問言。縁樂根識復(28)有幾種隨眠隨増。應觀此識總有十二。  謂(29)欲界四除見滅斷。  色界五部。無色界二。即見(107a1)道諦及脩所斷。無漏第十二。  皆能縁樂根。  此(2)隨所應欲界四部。色界有爲縁。無色界二部。(3)及諸遍行隨眠隨増。  若復有問言。縁縁樂根(4)識復有幾種隨眠隨増。  應觀此識總有十(5)四。  於前十二更加二種。即無色界見苦集(6)斷。  如是十四識能縁縁樂根。此隨所應欲(7)色如上。無色四部隨眠隨増。  准此方隅餘(8)應思擇。  若心由彼名有隨眠。彼於此心定(9)隨増不。此不決定。  或有隨眠。  謂與心相(10)應。及縁心未斷相應已斷  則不隨増。  See the previous record [two records back]  依此(11)義門應作是説。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                   
dvidhā sānuśayaṃ kliṣṭam akliṣṭam anuśāyakaiḥ | 
偈(2)曰。有縛心二種。染無染由眠。 
頌曰(12)有隨眠心二　謂有染無染
(13)有染心通二　無染局隨増 
. 
 
kliṣṭaṃ cittamanuśayānaiścānuśayaiḥ sānuśayaṃ tatsaṃprayuktatadālambanairaprahīṇairananuśayānaiś ca tatsaṃprayuktaiḥ prahīṇaistatsahitatvāt |  akliṣṭaṃ tu cittamanuśayānair eva tadālambanairaprahīṇairiti | 
釋曰。若心有染(3)汚。由惑能隨眠是故心有縛。及由與心相應。(4)縁彼爲境惑由不能隨眠。惑與彼相應未滅。(5)互相應故。  若無染汚心。但由能隨眠惑及能(6)縁彼爲境。惑不滅爲縛。 
(14)論曰。有隨眠心總有二種。有染無染心差別(15)故。於中有染或有隨増。謂相應縁隨眠未(16)斷。相應已斷則不隨増仍説有隨眠。以恒(17)相應故。  若無染者。唯局隨増。縁此隨眠必(18)未永斷。此唯據隨増名有隨眠故。 
.  . 
   
athaiṣāṃ daśānām anuśayānāṃ kathaṃ pravṛttir iti |  ādita eva tāvad avidyāyyogātsatyeṣu sa muhyati |  duḥkhamasmai na rocate yāvat mārgastataḥ 
復次十種惑生起云(7)何。  從初者由癡相應故。迷闇於諦境。  彼人不(8)樂觀苦苦相。於彼人不顯現。乃至道亦爾。是(9)故 
如上所(19)説十種隨眠次第生時。誰前誰後。  See the next commentary of the following verse  See the next commentary of the following verse 
.  .  . 
     
mohākāṅkṣā 
偈曰。從癡疑。 
頌曰(20)無明疑邪身　邊見戒見取
(21)貪慢瞋如次　由前引後生 
. 
 
mūḍhasya pakṣadvayaṃ śrutvā vicikitsotpadyate | duḥkhaṃ nvidaṃ natvidaṃ duḥkhamityevamādi | 
釋曰。若人已癡聞。二義起(10)疑惑。謂此爲是苦。此爲非苦。乃至道亦爾。 
(22)論曰。且諸煩惱次第生時。先由無明於諦不(23)了。不欲觀苦乃至道諦。由不了故。次引(24)生疑。謂聞二途便懷猶豫。爲苦非苦。乃至(25)廣説。 
. 
 
tato mithyādṛṣṭiḥ 
偈(11)曰。邪見。 
See the full verse quoted previously 
. 
 
vicikitsāyā mithyādṛṣṭiḥ pravartate |  saṃśayitasya mithyāśramaṇacittānāṃ mithyāniś cayotpatteḥ |  nāsti duḥkhamityevmādi | 
釋曰。從疑惑起邪見。  若人有疑心。(12)由邪聞邪思故。決定邪智起。  乃至撥無苦等。 
從此猶豫引邪見生。  謂邪聞思生邪(26)決定  撥無苦諦乃至廣説。 
.  .  . 
     
satkāyadṛktataḥ || 5.32 || 
(13)偈曰。從身見 
See the full verse quoted previously 
. 
 
mithyādṛṣṭeḥ kila satkāyadṛṣṭiḥ pravartate | duḥkhataḥ skandhānapohyātmato ’bhiniveśāt | 
釋曰。彼説從邪見身見生由苦(14)除五陰由我我所執故。 
由撥無諦引身(27)見生。謂取蘊中撥無苦理。便決定執此是(28)我故 
. 
 
tato ’ntagrahaṇaṃ 
偈曰。邊見。 
See the full verse quoted previously 
. 
 
satkāyadṛṣṭerantagrāhadṛṣṭiḥ pravartate | ātmanaḥ śāśvatocchedāntagrahaṇāt | 
釋曰從(15)身見邊見生。由執我斷常二邊故。 
從此身見引邊見生。謂依我執斷(29)常邊故 
. 
 
tasmāc chīlāmarśaḥ 
偈曰從此(16)戒執取。 
See the full verse quoted previously 
. 
 
antagrahācchīlavrataparāmarśaḥ |  yam evāntaṃ gṛhṇāti tena śuddhipratyāgamanāt | 
釋曰。從邊見戒執取見生。  何以故。若(17)人隨執一邊。由此邊計執清淨故。 
從此邊見引生戒取。  謂由於我隨(107b1)執一邊便計此執爲能淨故。 
.  . 
   
tato dṛśaḥ | 
偈曰。次見(18)取。 
See the full verse quoted previously 
. 
 
āmarśa iti vartate | śīlavrataparāmarśāddṛṣṭiparāmarśaḥ pravartate |  yena śuddhiṃ pratyeti tasyāgrato grahaṇāt |  tato | 
釋曰。從戒執取見見取生。  何以故。若由此(19)法計執清淨。必執此法爲最勝。於下執勝爲(20)見取故。   
從戒禁取(2)引見取生。  謂計能淨已必執爲勝故。   
.  .  . 
     
rāgaḥ svadṛṣṭau mānaś ca 
偈曰。自見。欲慢。 
See the full verse quoted previously 
. 
 
tasyām abhiṣvaṅgāt tayā connatigamanāt | 
釋曰。於自見愛著(21)心起故。由自見高心起故。是故從自見欲起(22)慢起。 
從此(3)見取次引貪生。謂自見中情深愛故。從此(4)貪後次引慢生。謂自見中深愛著己。恃生(5)高擧&T020717;蔑他故。 
. 
 
dveṣo ’nyatra 
偈曰。於他見瞋起。 
See the full verse quoted previously 
. 
 
svadṛṣṭyadhyavasitasya tatpratyanīkabhūtāyāṃ paradṛṣṭau dveṣaḥ pravartate |  apare svadṛṣṭāvevānyatra gṛhīte tyaktāyāṃ dveṣamicchanti darśanaheyānāṃ rāgādīnāṃ svāsāntānikadṛṣṭyālambanatvāt | 
釋曰。若人愛著自(23)見。於他見能對治自見。則起瞋恚。  有餘師説。(24)於自見已取已。捨中起瞋恚。 
從此慢後次引生瞋。謂(6)自見中深愛恃己。於他所起違己見中情(7)不能忍必憎嫌故。  有餘師説。於自見解取(8)捨位中起憎嫌故。 
.  . 
   
ity anukramaḥ || 5.33 || 
偈曰。如次第。 
See the full verse quoted previously 
. 
 
eṣa eṣāṃ daśānāṃ kleśānāṃ pravṛttikramaḥ | 
釋(25)曰。見諦所滅欲等諸惑。縁依自相續見起故。(26)生起次第如此。 
見諦所斷貪等生時。縁(9)自相續見爲境故。如是且依次第起。説越(10)次起者前後無定。 
. 
 
utpadyamānas tu tribhiḥ kāraṇair utpadyate | 
若惑欲生起。必由三因縁得(27)起。能起因縁者。 
諸煩惱起由幾因縁。 
. 
 
aprahīṇādanuśayādviṣayāt pratyupasthitāt
ayoniśo manaskārāt kleśaḥ 
偈曰。從未滅隨眠。及對根現(28)塵由不正思惟惑起。 
頌(11)曰(12)由未斷隨眠　及隨應境現
(13)非理作意起　説或具因縁 
. 
 
tadyathā rāgānuśayo ’prahīṇo bhavaty aparijñātaḥ kāmarāgaparyavasthānīyāś ca dharmā ābhāsagatā bhavanti tatra cāyoniśo manaskāra evaṃ kāmarāga utpadyate |  tānyetāni yathākramaṃ hetuviṣayaprayogabalāni |  evam anyo ’pi kleśa utpadyata iti veditavyo yaḥ 
釋曰。惑者譬如欲隨眠。(29)此未滅未永離。欲惑相應。塵對根顯現。於中(261a1)起不正思惟。由具三故欲惑得起。  此三次第。(2)謂因縁加行力。  See the next commentary of the following verse 
(14)論曰。由三因縁諸煩惱起。且如將起欲貪(15)纒時。未斷未遍知欲貪隨眠故。順欲貪(16)境現在前故。縁彼非理作意起故。由此力故(17)便起欲貪。  此三因縁如其次第即因境界加(18)行三力。  餘煩惱起類此應知。 
.  .  . 
     
saṃpūrṇakāraṇaḥ || 5.34 || 
偈曰。具因縁。 
See the full verse quoted previously 
. 
 
kadācitkial viṣayabalenaivotpadyante | na hetubalena |  yathā parihāṇadharmakasyārhata iti |  eta evānuśayāḥ sūtre bhagavatā traya āsravā uktāḥ kāmasravo bhavāsravo ’vidyāsrava iti |  catvāra oghāḥ kāmaugho bhavaugho dṛṣṭyobho ’vidyaughaś ca |  catvāro yogā eta eva |  catvāryupādānāni kāmopādānaṃ dṛṣṭyupādānaṃ śīlavṛtopādānamātmavādopādānam iti |  tatra tāvat 
釋曰。若餘惑有(3)具因生。應知亦如此。彼説有時由塵力惑亦(4)生。起不由因。力  譬如退法阿羅漢。  是隨眠惑(5)於經中世尊説爲三流。謂欲流有流無明流。  (6)或説爲四暴河。謂欲暴河有暴河見暴河無(7)明暴河。  或説爲四繋。  即是四河或説爲四取。(8)謂欲取見取戒執取我言取。  於中 
謂此且據具(19)因縁説。或有唯託境界力生。  如退法根阿(20)羅漢等。  即上所説隨眠并纒。經説爲漏瀑(21)流軛取。漏謂三漏。一欲漏。二有漏。三無明(22)漏。  言瀑流者。謂四瀑流。一欲瀑流。二有瀑(23)流。三見瀑流。四無明瀑流。  軛謂四軛。  如瀑(24)流説。取謂四取。一欲取。二見取。三戒禁取。(25)四我語取。  如是漏等其體云何。 
.  .  .  .  .  .  . 
             
kāme saparyavasthānāḥ kleśāḥ kāmāsravo vinā |
mohena 
偈曰。欲界(9)共倒起。煩惱名欲流。離癡。 
頌曰(26)欲煩惱并纒　除癡名欲漏
(27)有漏上二界　唯煩惱除癡
(28)同無記内門　定地故合一
(29)無明諸有本　故別爲一漏
(107c1)瀑流軛亦然　別立見利故
(2)見不順住故　非於漏獨立
(3)欲有軛并癡　見分二名取
(4)無明不別立　以非能取故 
. 
 
avidyāṃ varjayitvā ’nye kāmāvacarāḥ kleśāḥ saha paryavasthānaiḥ kāmāsravo veditavya ekacatvāriṃśaddravyāṇi |  ekatriṃśadanuśayāḥ pañcaprakārāmavidyāṃ hitvā daśa paryavasthānāni | 
釋曰。除無明所餘(10)欲界行惑共諸倒起惑。應知名欲流有四十(11)一物。  三十一隨眠惑。除五種無明并十倒起惑。(12)此但惑非隨眠。 
(5)論曰。欲界煩惱并纒除癡四十一物總名欲(6)漏。  謂欲界繋根本煩惱三十一并十纒。 
.  . 
   
anuśayā eva rūpārūpye bhavāsravaḥ || 5.35 || 
偈曰。＊唯隨眠。色無色有流。 
See the full verse quoted previously 
. 
 
vinā moheneti vartate |  rūpārūpyāvacarā avidyāvarjyā anuśayā bhavāsravo dvāpañcāśaddravyāṇi |  rūpāvacarāḥ ṣaḍviṃśatiranuśayāḥ pañcaprakārāmavidyāṃ hitvā |  ārūpyāvacarāḥ ṣaḍviṃśatiḥ | nanu ca tatrāpyasti paryavasthānadvayaṃ styānamauddhatyaṃ ca |  prakaraṇeṣu coktaṃ “bhavāsravaḥ katamaḥ |  avidyāṃ sthāpayitvā yāni tadanyāni rūpārūpyapratisaṃyuktāni |  saṃyojanabandhanānuśayopakleśaparyavasthānānīti” |  kasmā diha tasyāgrahaṇam |  asvātantryāditi kāśmīrāḥ | 
(13)釋曰。除無明言流。  一切色無色界行隨眠惑。(14)除無明名有流。有五十二物。  色界惑二十六。(15)除五部無明。  無色界亦爾。於上界爲不有疲(16)弱掉起二種倒起惑邪。  如分別道理論説。何(17)者爲有流。  除無明是所餘諸惑。與色無色界(18)相應。  謂結縛隨眠小惑倒起惑。  此中云何不(19)攝。  罽賓國師云。由不自在故。 
See the full verse quoted previously  色(7)無色界煩惱除癡五十二物總名有漏。  謂上(8)二界根本煩惱各二十六。豈不彼有惛沈掉(9)擧二種纒耶。  See the previous record  品類足中亦作是説。云何有(10)漏。  謂除無明餘色無色二界  所繋結縛隨眠(11)隨煩惱纒。  今於此中何故不説。  迦濕彌羅(12)國毘婆沙師言。彼界纒少不自在故。 
.  .  .  .  .  .  .  .  . 
                 
kiṃ punaḥ kāraṇaṃ rūpārūpyāvacarā anuśayāḥ samasyaiko bhavāgra uktaḥ | 
復有何因縁。色(20)無色界合説一有流。 
何縁(13)合説二界隨眠爲一有漏。 
. 
 
avyākṛtāntarmukhā hi te samāhitabhūmikāḥ |
ata ekīkṛtāḥ | 
偈曰。無記内門起。依寂(21)靜地生。故合一。 
See the full verse quoted previously 
. 
 
te hy ūbhaye ’pyavyākṛtā antarmukhapravṛttāḥ samāhitabhūmikāśceti trividhena sādhamyerṇaikatāḥ |  yenaiva ca kāraṇena bhavarāga uktastenaiva bhavāsravaḥ ityavidyedānīṃ traidhātukyavidyāsrava iti siddham |  tāni pañcadaśa dravyāṇi |  kiṃ kāraṇam asau pṛthagvyavasthāpyate |  sarveṣāṃ hi teṣāṃ 
釋曰。是二界惑同無記性。依(22)内門起。依定地生。由此三法等。  是故合立爲(23)一。由此因立有欲義。更由此因立有流義。今(24)三界無明立爲無明流。此義自成。  有十五物。  (25)云何別立此無明爲流。  一切流 
同無記性於内(14)門轉。依定地生。由三義同故合爲一。  如前(15)所説名有貪因。即是此中名有漏義。准(16)此三界十五無明義至已立爲無明漏。    何縁(17)唯此別立漏名。   
.  .  .  .  . 
         
mūlamavidyetyāsravaḥ pṛthak || 5.36 || 
偈曰。爲根。立(26)無明別流。 
See the full verse quoted previously 
. 
 
yathā caite āsravā uktā veditavyāḥ 
釋曰。一切流無明爲根。是故別立(27)無明爲流。如説流應知餘亦爾。 
無明能爲諸有本故。 
. 
 
tathaughayogā dṛṣṭīnāṃ pṛthagbhāvastu pāṭavāt | 
偈曰。暴河繋(28)亦爾。別立見明故。 
See the full verse quoted previously 
. 
 
kāmāsrava eva kāmaughaḥ kāmayogaś ca |  evaṃ bhavāsrava eva bhavaugho bhavayogaś cānyatra dṛṣṭibhyaḥ |  tāḥ kila paṭutvādoghayogeṣu pṛthak sthāpitāḥ | 
釋曰。是所説欲流。即是欲(29)暴河。及欲繋。  是所説有流。即是有暴河。及有(261b1)繋。除諸見。  彼言由了別故。於暴河及繋。立見(2)爲別品。 
瀑流(18)及軛體與漏同。然於其中見亦別立。謂前(19)欲漏即欲瀑流及欲軛。  如是有漏即有瀑(20)流及有軛。析出諸見  爲見瀑流及見軛者。 
.  .  . 
     
nāsraveṣv asahāyānāṃ na kilāsyānukūlatā || 5.37 || 
偈曰。非於流無伴。由非順流故。 
See the full verse quoted previously 
. 
 
āsayantītyāsravāṇāṃ nirvacanaṃ paścād vakṣyate |  na ca kila kevalā dṛṣṭya āsyānukūlāḥ paṭutvāt |  ata āsraveṣu na pṛṭhak sthāpitāḥ |  miśrīkṛtya sthāpitā iti tadevaṃ kāmaugha ekānnatriṃśaddravyāṇi |  rāgapratighamānāḥ pañcadaśa vicikitsāś catasro daśa paryavasthānānīti |  bhavaugho ’ṣṭāviṃsatidravyāṇi |  rāgamānā viṃśatirvicikitsā ’ṣṭau |  dṛṣṭyoghaḥ ṣaṭtriṃśaddravyāṇi |  avidyaughaḥ pañcadaśa dravyāṇi |  oghavad yogā veditavyāḥ | 
釋(3)曰。能令流故名流。流等名後當釋。  彼説若見(4)獨無伴。不隨順流。由明了故。  是故於流不立(5)爲別品。  合立爲流品。是欲暴河。有二十九物。  (6)謂欲瞋慢有十五。疑有四并十倒起惑。  有暴(7)河有二十八物。  謂欲慢有二十。  疑八見暴河(8)有三十六物。  無明暴河有十五物。  如暴河應(9)知繋亦爾。 
(21)謂猛利故令住名漏。如後當説。  見不順(22)彼。性猛利故。  由此於漏不獨立名。  但可(23)與餘合立爲漏。如是已顯二十九物名欲(24)瀑流  謂貪瞋慢各有五種疑四纒十。  二十(25)八物名有瀑流。  謂貪與慢各十疑八。  三十(26)六物名見瀑流謂三界中各十二見。  十五物(27)名無明瀑流謂三界無明各有五。  應知四(28)軛與瀑流同。四取應知體同四軛。 
.  .  .  .  .  .  .  .  .  . 
                   
yathoktā eva sā ’vidyā dvidhā dṛṣṭivivecanāt |
upādānāni 
偈曰。如所説共癡。有二分見故名(10)取。 
See the full verse quoted previously 
. 
 
kāmayoga evasahāvidyayā kāmopādānaṃ catustriṃśaddravyāṇi |  rāgapratighamānā ’vidyāviṃśatirvicikitsāś catasro daśa paryavasthānāni |  bhavayoga eva sahāvidyayā ātmavādopādānamaṣṭatriṃśaddravyāṇi |  rāgamānāvidyāstriṃśadvicikitsā aṣṭau |  dṛṣṭiyogācchīlavrataṃ niṣkṛṣya dṛṣṭyu pādānaṃ triṃśaddravyāṇi |  śīlavratopādānaṃ ṣaḍdravyāṇi karmadṛṣṭibhyo niṣkṛṣṭam |  mārgapratidvandvitvā dubhayapakṣavipralambhanāc ca |  gṛhiṇo ’pyanena vipralabdhā anaśanādibhiḥ svargamārgasaṃjñayā pravrajitā apīṣṭaviṣayaparivarjanena śuddhipratyāgamanāditi |  kiṃ kāraṇam avidyāṃ miśrayitvopādānamuktaṃ na pṛthak |  bhavagrahaṇādupādānāni | 
釋曰。是欲繋共無明立爲欲取。有三十四(11)物。  謂欲瞋慢無明有二十。疑有四。并十倒起(12)惑。  是有繋共無明立爲我言取。有三十八物。  (13)謂欲慢無明有三十。疑有八。  是見繋除戒執(14)取。立爲見取。有三十物。  是戒執取有六物。云(15)何從諸見中。離戒執取立爲別取。  由對治聖(16)道故。由欺誑二部故。  在家部由此惑遭誑計。(17)執自餓爲天道故。出家部由捨離可愛塵。修(18)習苦澁爲道。計應得解脱故。欲取及見取者。(19)是在家出家二部鬪諍因故。故立爲二取。在(20)家由取五塵故。與在家起鬪諍。出家由取諸(21)見各不同故。與出家起鬪諍。此二部取定及(22)定果。爲解脱道及解脱果故。故立二界惑。爲(23)我言取。  云何合無明説取不別爲取。  由能取(24)生死故立爲取。 
然欲我(29)語各并無明。見分爲二與前軛別。即前欲(108a1)軛并欲無明三十四物總名欲取。  謂貪瞋慢(2)無明各五疑有四并十纒。  即前有軛并二界(3)無明三十八物總名我語取。  謂貪慢無明各(4)十疑有八。  於見軛中除戒禁取餘三十物(5)總名見取。  所除六物名戒禁取。何縁別立(6)戒禁取耶。  由此獨爲聖道怨故。雙誑在家(7)出家衆故。  謂在家衆由此誑惑計自餓等(8)爲天道故。諸出家衆由此誑惑計捨可愛(9)境爲清淨道故。  何縁無明不別立取。  能取(10)諸有故立取名。 
.  .  .  .  .  .  .  .  .  . 
                   
avidyā tu grāhikā neti miśritā || 5.38 || 
偈曰。由無明。非能取故合。 
See the full verse quoted previously 
. 
 
asaṃprakhyānalakṣaṇatayā ’paṭutvādavidyā na grāhikā bhavaty ataḥ kila miśritā |  sūtre tu bhagavatoktaṃ “kāmayogaḥ katamaḥ |  vistareṇa yāvad yo ’sya bhavati kāmeṣu kāmarāgaḥ kāmacchandaḥ kāmasnehaḥ kāmaprema kāmecchā kāmamūrcchā kāmagṛddhaḥ kāmaparigarddhaḥ kāmanandī kāmaniyantiḥ kāmādhyavasānaṃ tadanyacittam paryādāya tiṣṭhati |  ayam ucyate kāmayogaḥ |  evaṃ yāvad bhavayogaḥ” |  cchandarāgaś copādānamuktaṃ sutrāntareṣv ato vijñāyate kāma hy upādānam api kāmādiṣu cchandarāga iti |  uktamidamanuśayā evāsravaughayogopādānasaṃśabditāḥ sūtreṣviti | 
(25)釋曰。無明以不了爲相故。昧鈍故故不能取。(26)是故共惑合爲取。  於經中佛世尊説。何者爲(27)欲繋。  廣説如經。乃至於欲塵。衆生欲染汚欲(28)求欲愛欲喜欲欲欲亂欲著欲遍著欲樂欲定(29)欲貪。此欲變異衆生心住。  説此名欲繋。  乃至(261c1)有繋等亦如此  於餘經中説。愛欲亦名取。是(2)故知欲等取。於欲等中＊唯愛欲爲取。  此義已(3)説。於經中＊唯隨眠惑説名流暴河繋取。 
然諸無明非能取故。謂不(11)了相説名無明。彼非能取。非猛利故。但可(12)與餘合立爲取。  然契經説。欲軛云何。  謂諸(13)欲中欲貪欲欲欲親欲愛欲樂欲悶欲耽欲(14)嗜欲喜欲藏欲隨欲著纒壓於心。  是名欲軛。  (15)有軛見軛應知亦爾。  又餘經説。欲貪名取。(16)由此故知。於欲等四所起欲貪名欲等取。  (17)如是已辯隨眠并纒。經説爲漏瀑流軛取。 
.  .  .  .  .  .  . 
             
atha ko ’yamanuśayārthaḥ kaś ca yāvad upādānārthaḥ | 
復次(4)隨眠名有何義。乃至取名有何義。 
(18)此隨眠等名有何義。 
. 
 
aṇavo ’nugatāś caite dvidhā cāpy anuśerate |
anubadhnanti yasmāc ca tasmād anuśayāḥ smṛtāḥ || 5.39 ||  tatrāṇavaḥ sūkṣmapracāratvāt durvijñānatayā | anugatāḥ prāptyanuṣaṅgataḥ |  anuśerate dvābhyāṃ prakārābhyāmālambanataḥ saṃprayogataś ca |  anubadhnantyaprayogeṇa prativārayato ’pi punaḥ punaḥ saṃmukhībhāvāt |  ebhiḥ kāraṇairanuśayā ucyante | 
偈曰。微細(5)隨逐故。二種隨眠故。非功用恒故。故説彼隨(6)眠。  釋曰。此中微細者。行相最細故。故非他可(7)知。隨逐者。由至得恒有故。  二種隨眠者。隨流(8)行衆生相續中能作二種縛。謂境界縛相應(9)縛。  非功用恒故者。若不作功用爲生。彼若作(10)對治爲遮。彼數數現前故。  由此三義故。説彼(11)惑名隨眠。 
頌曰(19)微細二隨増　隨逐與隨縛
(20)住流漂合執　是隨眠等義  (21)論曰。根本煩惱現在前時行相難知故名微(22)細。二隨増者。能於所縁及所相應増惛滯(23)故。言隨逐者。謂能起得恒隨有情常爲(24)過患。  See the previous record  不作加行爲令彼生。或設劬勞爲(25)遮彼起而數現起故名隨縛。  由如是義故(26)名隨眠。 
.  .  .  .  . 
         
āsayantyāsravantyete haranti śleṣayantyatha |
upagṛhṇanti cety eṣām āsravādiniruktayaḥ || 5.40 || 
偈曰。令住及令流。能牽及能合。能(12)取故説彼。名流暴河等。 
 
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āsayanti saṃsāre āsravanti bhavāgrādyāvadavīciṃ ṣaṅbhir āyatanavraṇair ityāsravāḥ |  harantītyoghāḥ | śleṣayantīti yogāḥ | upagṛhṇantīti upadānāni |  evaṃ tu sādhīyaḥ syād |  āsravatyebhiḥ saṃtatirviṣayeṣvityāsravāḥ |  “tadyathā āyuṣmanto naurmahadbhir abhisaṃskāraiḥ pratisroto nīyate |  sā teṣām eva saṃskārāṇāṃ gratiprasravdhyā ’lpakṛcchreṇānusrota uhyata ’ ’ iti sūtravādānusārāt |  adhimātravegatvād oghāḥ | tarhi tadvānuhyate tadanuvidhānāt |  nātimātrasamudācāriṇo ’pi yogā vividhaduḥkhasaṃyojanāt |  ābhīkṣṇyānuṣaṅgato vā kāmādyupādānādupādānānīti | 
釋曰。令住不護中從(13)六門漏能流生死。從有頂至阿毘指故名流。  (14)能牽引衆生。令入苦海故名瀑河。能合衆生(15)令不離苦故名繋。因此衆生取欲等及生生(16)具故説名取。  又若如此解是爲最勝。  See the previous record  由彼故(17)相續於六塵中流。故説彼名流。  如經言。長老。(18)譬如船由大功用牽引逆流。若捨功用此船隨(19)流而去則無復難。諸惑亦爾。由隨經文句。  應(20)知流義過量猛疾。故説此惑名暴河。何以故。(21)由此惑衆生漂逝。＊唯得隨順不可違逆故。  若(22)非過量行名繋。能令與種種苦和合故。  或數(23)數相應故。能取欲等故。取所生故能。生取故(24)故。名爲取。由如此義故説彼名流。乃至名取。 
稽留有情久住生死。或令流轉於(27)生死中。從有頂天至無間獄由彼相續於(28)六瘡門泄過無窮故名爲漏。  極漂善品故(29)名瀑流。和合有情故名爲軛。能爲依執故(108b1)名爲取。  若善釋者應作是言。  See the previous record  諸境界中流(2)注相續泄過不絶故名爲漏。  如契經説。具(3)壽當知。譬如挽船逆流而上。設大功用行(4)尚爲難。若放此船順流而去。雖捨功用(5)行不爲難。起善染心應知亦爾。准此經(6)意。  於境界中煩惱不絶説名爲漏。若勢増(7)上説名瀑流。謂諸有情若墜於彼。唯可隨(8)順無能違逆。涌泛漂激難違拒故。  於現(9)行時非極増上説名爲軛。但令有情與種(10)種類苦和合故。  或數現行故名爲軛。執欲(11)等故説名爲取(12)説一切有部倶舍論卷第二十(13)(14)(15)(16)阿毘達磨倶舍論卷第二十一(17)　　尊者世親造(18)　三藏法師玄奘奉　　詔譯　(19)　　分別隨眠品第五之三(20)如是已辯隨眠并纒。世尊説爲漏瀑流等。(21)爲唯爾所。爲復有餘。 
.  .  .  .  .  .  .  .  . 
                 
saṃyojanādibhedena punas te pañcadhoditāḥ | 
(25)偈曰。由結等差別。復説彼五種。 
頌曰(22)由結等差別　復説有五種 
. 
 
ta evānuśayāḥ punaḥ saṃyojanabandhanānuśayopakleśaparyavasthānabhedena pañcadhā bhittvoktāḥ |  tatra nava saṃyojanānyanunvayapratighamānāvidyādṛṣṭiparāmarśavicikitserṣyā mātsaryasaṃyojanāni |  tatrānunayasaṃyojanaṃ traidhātuko rāgaḥ |  evam anyāni yathāsaṃbhavam yojyāni |  dṛṣṭisaṃyojanaṃ tisro dṛṣṭayaḥ | parāmarśasaṃyojanaṃ dve dṛṣṭī |  ata evocyate syāt dṣṭisaṃprayukteṣu dharmeṣv anunayasaṃyojanena saṃyukto na dṛṣṭisaṃyojanena na ca tatra dṛṣṭyanuśayo nānuśayīta |  āha syāt samudayajñāne utpanne nirodhajñāne ’nutpanne nirodhamārgadarśānaprahātavyeṣu dṛṣṭiśīlavrataparāmarśasaṃprayukteṣu dharmeṣu |  teṣv anunayasaṃyojanena saṃyuktastadālambanena dṛṣṭisaṃyojanenāsaṃyuktaḥ | 
釋曰。是隨眠(26)惑。由結縛隨眠染汚倒起差別更説五種。  此(27)中結有九種。謂隨順結違逆結慢結無明結(28)見結取結疑結嫉姤結慳悋結。  此中隨順結(29)者。謂三界欲。  所餘諸結應如理思。  見結者謂(262a1)三見。取結者謂二見。  是故説此言。爲有此義(2)不。與見相應法中。但由隨順結相應。不由見(3)結。於中見結隨眠非非隨眠。  説有。集智已生(4)滅智未生。於見滅道所滅法中。與見取戒執(5)取相應。  何以故。彼法與隨順結相應。與見結(6)不相應。 
(23)論曰。即諸煩惱結縛隨眠隨煩惱纒義差別(24)故。復説五種。  且結云何。頌曰(25)結九物取等　立見取二結
(26)由二唯不善　及自在起故
(27)纒中唯嫉慳　建立爲二結
(28)或二數行故　爲賤貧因故
(29)遍顯隨惑故　惱亂二部故(108c1)論曰。結有九種。一愛結。二恚結。三慢結。四(2)無明結。五見結。六取結。七疑結。八嫉結。九(3)慳結。  此中愛結謂三界貪。  餘隨所應當辯(4)其相。  見結謂三見。取結謂二取。  依如是理(5)故。有説言。頗有見相應法爲愛結繋非見(6)結繋。非不有見隨眠隨増。  曰有。云何。集智(7)已生滅智未生見滅道所斷二取相應法。  彼(8)爲愛結爲所縁繋非見結繋。 
.  .  .  .  .  .  .  . 
               
sarvatragasya prahīṇatvād asarvatragasya ca tadālambanasaṃprayogiṇo dṛṣṭisaṃyojanasyābhāvāt |  dṛṣṭyanuśayaś ca teṣv anuśete |  te eva parāmarśaḍṛṣṭī saṃprayogataḥ | 
遍行已滅故。非遍行以彼爲境界故。(7)相應見結無有故。  見隨眠於彼隨眠。  謂二取(8)見。但由相應故。 
遍行見結已(9)永斷故。非遍見結所縁相應二倶無故。  然彼(10)有見隨眠隨増。  二取見隨眠於彼隨増故。 
.  .  . 
     
kiṃ punaḥ kāraṇaṃ saṃyojaneṣu tisro dṛṣṭayo dṛṣṭisaṃprayojanaṃ pṛthaguktaṃ dve punar dṛṣṭī parāmarśāsaṃyojanaṃ pṛthak | 
復有何因。於結中合三見立(9)爲別見結。復以二見別立爲取結。 
何(11)縁三見別立見結二取別立爲取結耶。 
. 
 
dravyāmarśana sāmānyāddṛṣṭī saṃyojanāntaram || 5.41 || 
偈曰。物取(10)平等故。立見爲別結。 
See the full verse quoted previously 
. 
 
aṣṭādaśa dravyāṇi tisro dṛṣṭayaḥ | aṣṭādaśaiva dve parāmarśadṛṣṭī |  ataḥ kila dravya sāmānyādete saṃyojanāntaram kṛte |  ete ca dve parāmarśasvabhāvena śeṣāiti parāmarśanasāmānyādapyete pṛthagvihite grāhyagrāhakabhedāt | 
釋曰。三見＊唯十八物。(11)二取亦＊唯十八物。  是故彼言。由物等故。離(12)見立爲二結。  此二見以能取爲性。所餘不爾。(13)但是所取。由能取所取差別故。立爲二結。 
三(12)見二取物取等故。謂彼三見有十八物。二取(13)亦然。  故名物等。三等所取。二等能取。  故名(14)取等。所取能取有差別故立爲二結。 
.  .  . 
     
atha kasmād īṣryāmātsarye saṃyojane pṛthaksaṃyojanadvayamuktaṃ nānyat paryavasthānam | 
云(14)何嫉＊姤慳悋。於諸結中立爲二結。不立餘倒(15)起 
何故(15)纒中嫉慳二種建立爲結非餘纒耶。 
. 
 
ekāntākuśalaṃ yasmāt svatantraṃ cobhayaṃ yataḥ |
īṣryāmātsaryameṣūktaṃ pṛthak saṃyojanadvayam || 5.42 || 
偈曰。由一向不善。由二自在故。於中惑＊姤(16)悋。別立爲二結。 
See the full verse quoted previously 
. 
 
na hy anyat paryavasthānam evaṃjātīyakam asti yatraitad ubhayaṃ syād ekāntākuśalatvaṃ svatantratvaṃ ceti |  yasyāṣṭau paryavasthānāni tasyevaṃ syāt |  yasya punar daśa tasya krodhamrakṣāvapyubhayaprakārau |  tasmān na bhavaty ayaṃ parihāra ity apare |  punar anyatra bhagavatā saṃyojanamuktam 
釋曰。無餘倒起惑。如此種(17)性。若二在於此處。此處則一向不善。此二又(18)自在起。不隨屬他。  若人執＊唯八是倒起。於(19)此人可有如此答。  若人立十爲倒起。於此人(20)忿恨及覆藏。亦有此二種性。  是故此救不成(21)救難。偈曰。無貴重富財。因故遍相故。能損二(22)部故。別立＊姤悋結。釋曰。有餘師説於倒起(23)中妬悋。有三重失由嫉妬。得輕賤報由慳悋。(24)得貧窮報如偈言(25)無貴重乏財　非自親所敬(26)由憂喜相起故。能顯示諸惑相。由嫉＊姤能損(27)他部。由慳悋能損自部。他得利益事不能忍。(28)故自不能爲他作利益事故。是故立＊姤悋爲(29)二結。  復有餘處。佛世尊説結。 
二唯不(16)善自在起故。謂唯此二兩義具足。餘皆不然。(17)故唯立二。  若纒唯八此釋可然。  許有十纒(18)此釋非理。以忿覆二種亦具兩義故。  由此(19)若許具有十纒。應言嫉慳過失尤重。謂此(20)二種數現行故。又二能爲賤貪因故。遍顯(21)慼歡隨煩惱故。惱亂出家在家部故。或惱(22)亂天阿素洛故。或惱人天二勝趣故。或惱(23)亂他及自部故。[See the also full verse quoted previously]  佛於餘處依差別門。即(24)以結聲説有五種。 
.  .  .  .  . 
         
pañcadhā ’varabhāgīyaṃ 
偈曰。五種下分(262b1)結。 
頌曰(25)又五順下分　由二不超欲
(26)由三復還下　攝門根故三
(27)或不欲發趣　迷道及疑道
(28)能障趣解脱　故唯説斷三 
. 
 
tadyathā satkāyadṛṣṭiḥ śīlavrataparāmarśo vicikitsā kāmacchando vyāpāda iti |  kasmād etānvavarabhāgīyāny ucyante | avarabhāgahitatvāt |  avaro hi bhāgaḥ kāmadhāturetāni ca tasyānuguṇāni |  yasmāt | 
釋曰。何者爲五。謂身見戒執取疑貪欲瞋(2)恚。  云何説彼爲下分結。於下分好故。  下分者(3)謂欲界。此五惑於欲界隨順事故好。  云何爲(4)好。 
(29)論曰。何等爲五。謂有身見戒禁取疑欲貪瞋(109a1)恚。  何縁此五名順下分。此五順益下分界(2)故。  謂唯欲界得下分名。此五於彼能爲順(3)益。   
.  .  .  . 
       
dvābhyāṃ kāmān atikramaḥ |
tribhistu punar āvṛttiḥ 
偈曰。由二不過欲。由三更還下。 
See the full verse quoted previously 
. 
 
kāmacchandavyāpādābhyāṃ kāmadhātuṃ nātikrāmati |  satkāyadṛṣṭyādibhir atikrānto ’pi punar āvartyate dauvārikānucarasādharmyāt |  tribhiḥ sattvāvaratāṃ nātikrāmati pṛthagjanatvaṃ dvābhyāṃ dhātvavaratāṃ kāmadhātum |  ata eva tānyavarabhāgīyānītyapare |  yadā srota āpannasya paryādāya trisaṃyojanaprahāṇāt ṣaṭkleśāḥ prahīṇāḥ kimarthaṃ tisro dṛṣṭīrapahāya trayamevāha satkāyadṛṣṭiṃ śīlavrataparāmarśaṃ vicikitsāṃ ca |  sarvametadvaktavyaṃ syāt | kiṃ tūktaṃ 
釋曰由貪(5)欲瞋恚。衆生不能出離欲界。  由身見等三。若(6)已出離。更還欲界。譬如守門及尋叛。  復由三(7)不得過下分衆生。所謂凡夫衆生。由二不得(8)過下分界。所謂欲界。  故説此五爲下分結。  若(9)須陀洹人。由三結滅盡故。六煩惱已滅。何因(10)除三見。但説滅三結。謂身見戒執取疑。  若欲(11)説應説一切。今何爲 
由後二種不能超欲界。  設有能超由(4)前三還下。如守獄卒防邏人故。  有餘師説。(5)言下分者。謂下有情即諸異生。及下界即欲(6)界。前三能障超下有情。後二能令不超下(7)界。  故五皆得順下分名。  諸得預流六煩惱(8)斷。何縁但説斷三結耶。  理實應言斷六煩(9)惱。 
.  .  .  .  .  . 
           
mukhamūlagrahāttrayam || 5.43 || 
偈曰。由執門根三。 
See the full verse quoted previously 
. 
 
triprakārāḥ kila kleśā ekaprakārā dviprakārāś catuprakārāś ca |  teṣām ebhis tribhir mukhaṃ gṛhītam iti |  apicāntagrāhadṛṣṭiḥ satkāyadṛṣṭipravartitā |  dṛṣṭiparāmarśaḥ śīlavrataparāmarśapravartitaḥ mithyādṛṣṭirvicikitsāpravatitā |  mūlaṃ gṛhītam iti |  apare punar āhuḥ | 
釋(12)曰。諸惑有三類。謂一種二種四種。  一切惑門(13)此三能執。  復次邊見由身見生。  見取由戒執(14)取生。邪見由疑惑生。  是故彼爲能執根。  有餘(15)師説。 
攝門根故但説斷三。謂所斷中類有三(10)種。唯一通二通四部故。  説斷三種攝彼(11)三門。  又所斷中三隨三轉。謂邊執見隨身(12)見轉。見取隨戒取轉。邪見隨疑轉。説斷(13)三種攝彼三根。  See the previous record  故説斷三已説斷六。  有(14)作是釋。 
.  .  .  .  .  . 
           
agantukāmatāmārgavibhramo mārgasaṃśayaḥ |
ity antarāyā mokṣasya gamane ’tastrideśanā || 5.44 || 
偈曰。不欲去亂道疑道是三事是。障解(16)脱行故。説滅。三結 
See the full verse quoted previously 
. 
 
trayo ’ntarāyā deśāntaragamane bhavanti |  agantukāmatā mārgavibhramo ’nyamārgasaṃśrayaṇāt mārgasaṃśayaś ca |  evaṃ mokṣagamane ’pyeta eva trayontarāyāḥ |  tatra satkāyadṛṣṭyā mokṣādutrāsamāpannasyāgantukāmatā bhavati |  śīlavrataparāmarśenānyamārgasaṃśrayaṇānmokṣavibhramaḥ |  vicikitsayā mārgasaṃśayaḥ |  eṣāṃ mokṣagamanāntarāyāṇāṃ prahāṇaṃ dyotayan bhagavān kleśatrayasyaiva prahāṇaṃ deśitavān |  yathā bhagavatā pañcavidhamavarabhāgīyaṃ saṃyojanamuktam | evaṃ punaḥ 
釋曰若人欲。行於餘處。有(17)三種障。  一不欲去。二迷亂路。由取異路故。三(18)於路心有疑。  若人欲行求解脱。即有如此三(19)障。  此中由身見於解脱生怖畏心故不欲去。  (20)由戒執取捨聖道取餘道故於道心迷亂。  由(21)疑惑於世出世道起二道心故不得進。  由滅三(22)解脱行障故。得進至解脱道成須陀洹。佛世(23)尊爲顯須陀洹徳故説滅三結。  如世尊已説(24)五種下分結。復如此説。 
凡趣異方有三種障。  一不欲發。(15)二迷正道。依邪道故。三疑正道。  趣解脱(16)者亦有如斯相似三障。  謂由身見怖畏解(17)脱不欲發趣。  由戒禁取依執邪道迷失(18)正路。  由疑於道深懷猶預。  佛顯預流永斷(19)如是趣解脱障故説斷三。  佛於餘經如(20)順下分。説順上分亦有五種。 
.  .  .  .  .  .  .  . 
               
pañcadhaivordhvabhāgīyaṃ 
偈曰。上分結有五。釋(25)曰。復有五結於上分好。 
頌曰(21)順上分亦五　色無色二貪
(22)掉擧慢無明　令不超上故 
. 
 
katham ity āha 
云何爲五。 
 
. 
 
dvau rāgau rūpyarūpijau 
偈曰。二色(26)非色欲。 
See the full verse quoted previously 
. 
 
tau 
 
 
. 
 
auddhatyamānamohāś ca 
掉起慢無明。 
See the full verse quoted previously 
. 
 
ity etāni pañcordhvabhāgīyāni saṃyojanāni |  tadyathā rūparāga ārūpyarāga auddhatyaṃ māno ’vidyā ca |  eṣām aprahāṇenordhvadhātvanatikramāt | samāptaḥ saṃyojanaprasaṅgaḥ | 
釋曰。應知此五是隨順(27)上分結。  謂色界欲無色界欲掉起慢無明。  由(28)未滅此五。不能得出離上界。故説此五。於上(29)界好分別結義已。 
    (23)論曰。如是五種若未斷時。能令有情不超(24)上界。順益上界故名順上分結。已辯結。 
.  .  . 
     
bandhanāni katamāni | trīṇi bandhanāni |  rāgo bandhanaṃ sarvaḥ dveṣo bandhanaṃ sarvaḥ moho bandhanaṃ sarvaḥ |  kasmād etad eva trayaṃ bandhanamuktaṃ bhagavatā | 
何者爲縛。縛有三。  一欲縛。(262c1)謂一切欲。二瞋縛。三無明縛。謂一切無明。  云(2)何説此三名縛。 
縛(25)云何。[See the also next commentary of the following verse]  See the next commentary of the following verse  See the next commentary of the following verse 
.  .  . 
     
vidvaśād bandhanatrayam || 5.45 || 
偈曰。因受説三縛。 
頌曰(26)縛三由三受 
. 
 
trivedanāvaśārttīṇi bandhanāni |  sukhāyāṃ hi vedanāyāṃ rāgo ’nuśete ālambanasaṃprayogābhyām |  duḥkhāyāṃ dveṣaḥ | aduḥkhāsukhāyāṃ moho na tathā rāgadveṣau |  svāsāṃtanikālambanato vā niyamaḥ |  anuśayāḥ pūrvamevoktāḥ | 
釋曰。由隨(3)屬三受故説三縛。  何以故。於樂受欲縛隨眠。(4)由縁縁及由相應故。  於苦受瞋。於不苦不樂(5)受無明隨眠。欲瞋不爾。  復次以自相續爲境(6)界故。定如此  隨眠。義於前已釋。 
(27)論曰。縛有三種。一貪縛。謂一切貪。二瞋縛。(28)謂一切瞋。三癡縛。謂一切癡。何縁唯説此(29)三爲縛。由隨三受説縛有三。  謂於樂(109b1)受貪縛隨増。所縁相應倶隨増故。  於苦受(2)瞋。於捨受癡。應知亦爾。雖於捨受亦有(3)貪瞋非如癡故。  約自相續樂等三受爲(4)縛所縁作此定説。  已分別縛。隨眠云何。頌(5)曰(6)隨眠前已説(7)論曰。隨眠有六。或七或十或九十八。如前(8)已説。隨眠既已説。 
.  .  .  .  . 
         
upakleśāḥ vaktavyāḥ | tatra ye yāvat kleśā upakleśā api te |  cittopakleśanāt | 
小分惑今當(7)説。是大分惑。應説名煩惱。能染汚心故。小(8)分惑亦爾。  何者爲小分惑。 
隨煩惱云何。[See the also next commentary of the following verse]  See the next commentary of the following verse 
.  . 
   
ye ’pyanye caitasāḥ kliṣṭāḥ saṃskāraskandhasaṃjñitāḥ |
kleśebhyaste ’pyupakleśāste tu na kleśasaṃjñitāḥ || 5.46 || 
偈曰。餘染汚心法。(9)説名爲行陰。於煩惱小分。説彼非煩惱。 
頌曰(9)隨煩惱此餘　染心所行蘊 
. 
 
ye ’pyanye kleśebhyaḥ kliṣṭā dharmāḥ saṃskāraskandhasaṃgṛhītāś caitasikāsta upakleśāste punar ye kṣudravastuke paṭhitāḥ |  iha tu paryasthānakleśamalasaṃgṛhītāneva nirdekṣyāmaḥ |  kāni punaḥ paryavasthānānītyāha |  kleśā apīhiparyavasthānaṃ kāmarāgaparyavasthānapratyayaduḥkham iti sūtre vacanāt |  prakaraṇaśāstre tu 
釋曰。(10)有染汚餘法異大煩惱。是行陰所攝。是心相(11)應法。説名小分惑非是大惑。是彼於麁類中(12)所説。  此中倒起。煩惱垢所攝。我今當説。  何法(13)爲倒起。  煩惱亦名倒起。由經中説。欲欲倒起(14)所變心。  於分別道理論説。 
(10)論曰。此諸煩惱亦名隨煩惱。以皆隨心爲(11)惱亂事故。復有此餘異諸煩惱染汚心所(12)行蘊所攝。隨煩惱起故亦名隨煩惱。不名(13)煩惱非根本故。廣列彼相如雜事中。  後(14)當略論纒煩惱垢攝者。且應先辯。  纒相云(15)何。  See the next commentary of the following verse  See the next commentary of the following verse 
.  .  .  .  . 
         
āhrīkyam anapatrāpyam īrṣyāmātsaryamuddhavaḥ | kaukṛtyaṃ styānamiddhaṃ ca paryavasthānamaṣṭadhā || 5.47 || 
偈曰。無羞及無慚。(15)＊姤悋及掉起。憂悔疲弱睡。倒起惑有八。及(16)忿覆。 
頌曰(16)纒八無慚愧　嫉慳并悔眠
(17)及掉擧惛沈　或十加忿覆
(18)無慚慳掉擧　皆從貪所生
(19)無愧眠惛沈　從無明所起
(20)嫉忿從瞋起　悔從疑覆諍 
. 
 
vaibhāṣikanyāyena punar daśa paryavasthānānyetāni cāṣṭau 
釋曰。若隨毘婆沙道理説。有十種倒起。(17)八如前。 
(21)論曰。根本煩惱亦名爲纒。經説欲貪纒爲(22)縁故。然品類足説有八纒。毘婆沙宗説纒(23)有十。謂於前八 
. 
 
krodhabhrakṣau ca 
See the full verse quoted previously 
See the full verse quoted previously 
. 
 
tatrāhrīkyānapatrāpye vyākhyāte | parasaṃpattau cetaso vyāroṣa īrṣyā |  dharmāmiṣakauśalapradānavirodhī cittāgraho mātsaryam |  auddhatyaṃ cetaso ’vyupaśamaḥ |  kaukṛtyaṃ styānaṃ ca vyākhyāte |  kāyasaṃdhāraṇāsamarthaścittābhisaṃkṣepo middham |  tattu kliṣṭameva paryavasthānam |  kaukṛtyaṃ ca vyāpāda vihiṃsāvarjitaḥ sattvāsattvayorāghātaḥ krodhaḥ |  avadyapracchādanaṃ bhrakṣaḥ | eṣāṃ ca daśānāṃ paryavasthānānāṃ 
并忿恨及覆藏爲十。此中無羞無慚。(18)於前已釋。於他圓徳心不安喜名嫉＊姤。  與法(19)財施聰解相違心執名慳悋。  心散不靜名掉(20)起。  憂悔疲弱於前已釋。  於持身無能。心細昧(21)名睡。  安立彼必有染汚。  憂悔亦爾。除瞋恚及(22)逼惱。於衆生非衆生心逆名忿恨。  隱祕可訶(23)名覆藏。是十種倒起惑。 
更加忿覆。無慚無愧如前(24)已釋。嫉謂於他諸興盛事令心不喜。  慳謂(25)財法巧施相違令心悋著。    悔即惡作。如前(26)已辯。  眠謂令心昧略爲性。無有功力執持(27)於身。  悔眠二纒唯取染汚。  掉擧惛沈亦如前(28)釋。除瞋及害於情非情令心憤發説名爲(29)忿。  隱藏自罪説名爲覆。於此所説十種纒(109c1)中 
.  .  .  .  .  .  .  . 
               
rāgotthā āhrīkyauddhatyamatsarāḥ | 
偈曰。欲生。無羞掉起(24)悋。 
See the full verse quoted previously 
. 
 
ete traya upakleśā rāganiḥṣyandāḥ | 
釋曰。此三小分惑。是貪欲等流。 
無慚慳掉擧是貪等流。無愧眠惛沈是無(2)明等流。嫉忿是瞋等流。悔是疑等流。 
. 
 
mrakṣe vivādaḥ 
偈曰。於(25)覆諍 
See the full verse quoted previously 
. 
 
tṛṣṇāniḥṣyanada ity eke | avidyāniḥṣyanda ity apare | ubhayorityanye |  yathā kramaṃ jñātājñātānām iti | 
釋曰。有餘師説。覆藏是愛欲等流。有(26)餘師説。是無明等流。有餘師説。是欲癡等流。  (27)次第已知。未知 
有説。覆(3)是貪等流。有説。是無明等流。有説。是倶等(4)流。  有知無知如其次第。 
.  . 
   
avidyātaḥ styānamiddhānapatrapāḥ || 5.48 || 
偈曰。癡生疲弱睡無慚。 
See the full verse quoted previously 
. 
 
ete trayo ’vidyāniḥṣyandāḥ | 
釋(28)曰。此三小惑是無明等流。 
 
. 
 
kaukṛtyaṃ vicikitsātaḥ kodherṣye pratighānvaye | 
偈曰憂悔從疑生。(29)釋曰。若人於義不了故。疑必生憂悔心。偈曰。(263a1)忿＊姤瞋恚流。 
See the full verse quoted previously 
. 
 
pratighasamutthe ity ete ca daśa kleśaniḥṣyandā upakleśāḥ | 
釋曰。此二小惑從瞋恚生。如(2)此十種。由大惑流故説名小惑。 
餘煩惱垢其相云何。 
. 
 
anye ca ṣaṭkleśamalāḥ 
偈曰。復餘六(3)惑垢 
(5)頌曰(6)煩惱垢六惱　害恨諂誑憍
(7)誑憍從貪生　害恨從瞋起
(8)惱從見取起　諂從諸見生 
. 
 
tadyathā 
釋曰。復有六種小惑。説名惑垢。 
 
. 
 
māyā śāṭhyaṃ madastathā || 5.49 ||
pradāśa upanāhaś ca vihiṃsā ceti 
謂偈曰。(4)誑諂醉如前。不捨及結過。逼惱。 
See the full verse quoted previously 
. 
 
tatra paravañcanā māyā |  cittakauṭilyaṃ śāṭhyaṃ yena yathābhūtaṃ nāviṣkaroti vikṣipatya parisphuṭaṃ vā pratipadyate |  madaḥ pūrvoktaḥ |  sāvadyavastudṛḍhagrāhitā pradāśo yena nyāyasaṃjñaptiṃ na gṛhṇāti |  āghātavastuvahulīkāra upanāhaḥ |  viheṭhnaṃ vihiṃsā yena prahārapāruṣyādibhiḥ parān viheṭhyate |  eṣāṃ punaḥ ṣaṇṇāṃ kleśamalānāṃ 
釋曰。此中於(5)他假僞名誑心。  邪曲名諂曲。此惑不能如實(6)顯自意。作方便爲避不分明信受。於前已釋。  (7)醉亦如前釋。  堅執有何類説名不捨。由此惑(8)如實所教不受正教。  數思忿心所縁事名結(9)過。  損辱他意名逼惱。由此惑故。行打罵等事(10)困苦於他。  此六種惑垢中。 
(9)論曰。惱謂堅執諸有罪事。由此不取如理(10)諫悔。害謂於他能爲逼迫。由此能行打罵(11)等事。恨謂於忿所縁事中數數尋思結怨不(12)捨。諂謂心曲。由此不能如實自顯。或矯非(13)撥。或設方便令解不明。誑謂惑他。憍前(14)已釋。  See the previous record  See the previous record  See the previous record  See the previous record  See the previous record  如是六種從煩惱生。穢汚相麁名煩(15)惱垢。於此六種煩惱垢中。 
.  .  .  .  .  .  . 
             
rāgajau
māyāmadau pratighaje upanāhavihiṃsane || 5.50 || 
偈曰。從欲生。誑醉。(11)釋曰。此二小惑。由自愛故欺誑。及不計他故。(12)是欲等流垢。偈曰。瞋恚生。結過及逼惱。釋(13)曰。此二小惑。於他損心所生故。故是瞋恚等(14)流垢。 
誑憍是貪等流。害(16)恨是瞋等流。[See the also full verse quoted previously] 
. 
 
dṛṣṭyāmarśāt pradāśastu śāṭhyaṃ dṛṣṭisamutthitam | 
偈曰。從見取不捨。從見諂曲生。釋曰。(15)若人於戒執取起見取。此人有二僻執。如理(16)教捨。由此二見不能捨此僻執故。是二見等(17)流垢。 
惱是見取等流。諂是諸見等流。[See the also full verse quoted previously] 
. 
 
“kiṃ kuṭilaṃ pāpikā dṛṣṭiriti” gāthāvacanād yujyate |  śāṭhyaṃ dṛṣṭiniḥṣyandaḥ | 
如偈言(18)何法名邪曲　謂邪見等見  (19)是故諂曲是諸見等流垢。 
(17)如言何曲謂諸惡見。  故諂定是諸見等流。此(18)垢并纒從煩惱起。是故皆立隨煩惱名。 
.  . 
   
ka eṣāṃ kiṃprahātavyaḥ | yāni tāvat daśa paryavasthānānyuktāni 
於中何惑何道所(20)滅。前所説十倒起惑。 
此(19)垢及纒爲何所斷。 
. 
 
tatrāhrīkyānapatrāpyastyānamiddhoddhavā dvidhā || 5.51 || 
偈曰。此中無差慚。疲(21)弱睡掉起。有二。 
頌曰(20)纒無慚愧眠　惛掉見修斷
(21)餘及煩惱垢　自在故唯修 
. 
 
ete pañca dharmā dvividhā darśanabhāvanāprahātavyā ubhayaprakārakleśasaṃprayogāt |  yaś ca yaddarśanaheyasaṃprayuktaḥ sa taddarśanaprahātavyaḥ | 
釋曰。是五法有二種。或見諦(22)所滅。或修道所滅。與二部惑相應故。  此惑隨(23)與見諦所滅相應。即由見此諦滅 
(22)論曰。且十纒中無慚等五通見修斷。由此(23)通與二部煩惱相應起故。  隨與見此諦所(24)斷相應。即説名爲見此諦所斷。 
.  . 
   
tadanye bhāvanāheyāḥ 
偈曰。餘修(24)滅 
See the full verse quoted previously 
. 
 
tebhyo ’nye paryavasthānasaṃgṛhītā upakleśā bhāvanāheyā eva |  irṣyāmātsaryakaukṛtyakrodhabhrakṣāḥ svatantrāś ca |  svatantrāś caite pañcopakleśā adhimātrasaṃprayogitvāt |  yathaite īrṣyādayaḥ pañcopakleśā bhāvanāheyāḥ 
釋。曰餘。倒起惑異此五。必定修道所滅。  謂(25)嫉＊姤慳悋憂悔忿恨覆藏。  偈曰。及自在惑(26)垢。釋曰。此五小分惑。＊唯與無明相。  應故如(27)嫉＊姤等。五小分惑修道所滅。 
餘嫉慳悔忿(25)覆并垢自在起故唯修所斷。  See the previous record  唯與修斷他力(26)無明共相應故名自在起。   
.  .  .  . 
       
svatantrāś ca tathā malāḥ | 
自在惑垢亦(28)爾。 
See the full verse quoted previously 
. 
 
ṣaṭkleśamalāstathaiva | ete punar yathoktā upakleśāḥ 
是六種惑垢。由自在故。修道所滅。如前所(29)説。一切小惑。 
此隨煩惱誰通何(27)性。 
. 
 
kāme ’śubhāḥ 
偈曰。於欲惡。 
頌曰(28)欲三二餘惡　上界皆無記 
. 
 
kāmadhātāv akuśalāḥ | tatrāpi 
釋曰。若在欲界(263b1)皆悉是惡。 
(29)論曰。欲界所繋眠惛掉三皆通不善無記二(110a1)性所餘一切皆唯不善。 
. 
 
trayo dvidhā 
偈曰。三二。 
See the full verse quoted previously 
. 
 
styānauddhatyamiddhāny akuśalāvyākṛtāni | 
釋曰。疲弱掉起睡。或(2)惡或無記。 
See the previous commentary [two records back] 
. 
 
pareṇāvyākṛtāstataḥ || 5.52 || 
偈曰。上界彼無記 
See the full verse quoted previously 
. 
 
kāmadhātorurdhvamavyākṛtāḥ upakleśā yathāsaṃbhavam | 
釋曰。從欲界上。(3)隨所有小分惑。皆是無記。 
上二界中隨應所有(2)一切唯是無記性攝。 
. 
 
kati punar eṣāṃ kutastyā veditavyāḥ | 
於中幾惑於何界(4)有。應知 
此隨煩惱誰何界繋。 
. 
 
māyā śāṭhyaṃ ca kāmādyadhyānayoḥ 
偈曰。誑諂從欲界。初定。 
頌(3)曰(4)諂誑欲初定　三三界餘欲 
. 
 
etau dvau kāmadhātau prathame ca dhyāne | kathaṃ brahmaloke māyāḥ | 
釋曰。此二(5)惑於欲界及初定有。云何知於梵處有欺誑。 
(5)論曰。諂誑唯在欲界初定。寧知梵世有諂(6)誑耶。 
. 
 
brahmavañcanāt | 
(6)偈曰。梵誑故。 
See the full verse quoted previously 
. 
 
sa hi tatra mahābrahmā vitathātmasaṃdarśanatayā āyuṣmantamaśvajitaṃ vañcayituṃ pravṛttaḥ |  uktam api śāṭhyaṃ prasaṅgāgataṃ punar evoktam | 
釋曰。於色界大梵王。由不如顯(7)示自體故。欺誑淨命阿輸實。  於前已説。諂曲(8)由義相應今更説。於中亦説有諂曲。由相應(9)至故。 
以大梵王匿己情事現相誑惑馬(7)勝苾芻。  此二於前雖已分別義相應故今(8)復重辯。 
.  . 
   
styānauddhatyamadā dhātutraye 
偈曰。疲掉醉三界。 
See the full verse quoted previously 
. 
 
ete trayas traidhātukāḥ | 
釋曰。此三小惑於三(10)界皆有。 
惛掉憍三通在三界。 
. 
 
anye kāmadhātujāḥ || 5.53 || 
偈曰。餘惑＊唯欲界。 
See the full verse quoted previously 
. 
 
ṣoḍaśabhyaḥ pañcāpanīyānya ekādaśopakleśāḥ kāmāvacarā eva |  uktā kleśāḥ upakleśāś ca | 
釋曰。於十六中(11)除五惑。所餘十一小惑但行於欲界。  説惑及(12)小惑已。 
所餘一切皆唯(9)在欲。謂十六中五如前辯。所餘十一唯欲界(10)繋。  已辯隨眠及隨煩惱。 
.  . 
   
athaiṣām anuśayānāṃ kati manobhūmikāḥ kati ṣaḍvijñānakāyikāḥ | saṃkṣepataḥ 
於中幾惑依意識地起。幾惑依六識(13)地起。若略説。 
於中有幾唯在意(11)地。有幾通依六識地起。 
. 
 
samānasiddhā dṛggheyā manovijñānabhūmikāḥ | 
偈曰。見滅及慢睡。依意識地(14)生。 
頌曰(12)見所斷慢眠　自在隨煩惱
(13)皆唯意地起　餘通依六識 
. 
 
darśanaprahātavyāḥ sarve manobhūmikāḥ saha mānasiddhābhyāṃ bhāvanāheyābhyām api |  te hi sakale manobhūmike | 
釋曰。一切見諦所滅惑皆依意地起。慢睡(15)亦爾。若此二修道所滅。  何以故。此具起於心(16)地。 
(14)論曰。略説應知。諸見所斷及修所斷。一切(15)慢眠隨煩惱中自在起者。  如是一切皆依意(16)識。 
.  . 
   
upakleśāḥ svatantrāś ca 
偈曰。自在小分惑。 
See the full verse quoted previously 
. 
 
ye ca kecidupakleśāḥ svatantrāste bhāvanāheyā api santo manobhūmikā eva draṣṭavyāḥ | 
釋曰。隨有小分惑自在(17)起若是修道所滅應知。亦依心地。起 
依五識身無容起故。 
. 
 
ṣaḍvijñānāśrayāḥ pare || 5.54 || 
偈曰餘(18)依六識。起 
See the full verse quoted previously 
. 
 
anye kleśopakleśāḥ ṣaḍvijñānabhūmikāḥ veditavyāḥ | ke punar anye |  bhāvanāprahātavyā rāgapratighāvidyā upakleśāś ca tatsaṃprayuktāḥ |  āhlīkyānapatrāpyastyānauddhatyāni |  ye ca kleśamahābhūmikeṣūktāḥ | 
釋曰。所餘大惑及小。惑應。知依六(19)識地。起何。  者爲餘修道所滅欲瞋無明及餘(20)小分惑。與欲等相應。  又無羞無慚疲弱掉起。  (21)及餘於惑大地所説。 
所餘一切通依六(17)識。  謂修所斷貪瞋無明及彼相應諸隨煩惱  (18)即無慚愧惛掉及餘大煩惱地法所攝隨煩惱(19)依六識身皆容起故。  See the previous record 
.  .  .  . 
       
yānīmāni sukhādīni pañcendriyāṇi eṣāṃ katamenendriyeṇa katamaḥ kleśa upakleśo vā saṃprayuktaḥ | 
是前所説。樂受等五根。(22)於中與何根有何惑。及小惑相應。 
如先所辯樂等五受(20)根。今此所明煩惱隨煩惱。何煩惱等何根相(21)應。於此先應辯諸煩惱。 
. 
 
sukhabhyāṃ saṃprayukto hi rāgaḥ 
偈曰。欲與(23)喜樂應 
頌曰(22)欲界諸煩惱　貪喜樂相應
(23)瞋憂苦癡遍　邪見憂及喜
(24)疑憂餘五喜　一切捨相應
(25)上地皆隨應　遍自識諸受 
. 
 
sukhasaumanasyābhyāṃ rāgaḥ saṃprayuktaḥ | 
釋曰。如理應知。欲與樂喜二根相應。 
(26)論曰。欲界所繋諸煩惱中。貪喜樂相應。以歡(27)行轉遍六識故。 
. 
 
dveṣo viparyayāt | 
(24)偈曰。瞋與憂苦應。 
See the full verse quoted previously 
. 
 
duḥkhābhyām ity arthaḥ | duḥkhena daurmanasyena ca |  harṣadainyākāravartitvāt ṣaṅvijñānabhūmikatvāc ca rāgadveṣayoḥ | 
釋曰。瞋與苦憂二根相應。  (25)何以故。此二惑由歡喜憂惱相起故。由六識(26)爲地故。 
瞋憂苦相應。  以慼行轉遍(28)六識故。 
.  . 
   
mohaḥ sarvaiḥ 
偈曰。無明一切應。 
See the full verse quoted previously 
. 
 
avidyāyāḥ sarvakleśasaṃprayogitvāt pañcabhir apīndriyaiḥ saṃprayogaḥ | 
釋曰。無明與一切(27)惑相應故。是故與五根相應。 
無明遍與前四相應。歡慼行轉遍(29)六識故。 
. 
 
asaddṛṣṭir manoduḥkhasukhena tu || 5.55 || 
偈曰。邪見憂喜(28)應 
See the full verse quoted previously 
. 
 
manoduḥkhaṃ daurmanasyaṃ manaḥsukhaṃ saumanasyaṃ ca |  tābhyaṃ mithyādṛṣṭiḥ saṃprayuktā puṇyakarmaṇāṃ pāpakarmaṇāṃ ca yathākramam | 
釋曰。邪見依心地起故。是故與憂喜相(29)應。  如次第於有福行無福行人。 
邪見通與憂喜相應。歡慼行轉唯(110b1)意地故。  何縁邪見歡慼行轉。如次先造罪福(2)業故。 
.  . 
   
daurmanasyena kāṅkṣā 
偈曰。疑憂應。 
See the full verse quoted previously 
. 
 
saṃśayito hi niścayenārthī durmanāyate | 
(263c1)釋曰。若人有疑心求得決知。是故由疑生憂。 
疑憂相應。以慼行轉唯意地故。懷猶(3)預者求決定知心愁慼故。 
. 
 
anye saumanasyena 
(2)偈曰。餘惑與喜應。 
See the full verse quoted previously 
. 
 
anye ’nuśayāḥ saumanasyenaiva saṃprayuktāḥ | ke punar anye | catasro dṛṣṭano mānaś ca |  harṣākāravartitvāt | kiṃpratisaṃyuktā ime ’nuśayā nirdiṣṭāḥ | āha | 
釋曰。所餘諸惑與喜相應。(3)何者爲餘。謂四見慢。  由歡喜相故。如此分判(4)已。諸惑與何界相應。 
餘四見慢與喜(4)相應。  以歡行轉唯意地故。 
.  . 
   
kāmajāḥ | 
偈曰。欲生。 
See the full verse quoted previously 
. 
 
evaṃ pratiniyataṃ saṃprayogamuktvā sāmānyenāha 
釋曰。於欲(5)界生諸惑。應如此判。説決定相應惑已。通相(6)應今當説。 
已約別相説受(5)相應。就通相説受相應者。 
. 
 
sarve ’py upekṣayā 
偈曰。一切與捨應。 
See the full verse quoted previously 
. 
 
sarve ’pyete ’nuśayā upekṣendriyeṇa saṃprayuktāḥ |  pravāhacchedakāle kila kleśānām avaśyam upekṣā saṃtiṣṭhate |  adhobhūmikāḥ katham ity āha 
釋曰。一切隨眠(7)惑與捨根相應。  相續斷時。彼説諸惑必定依(8)捨受起。  若爾上地惑云何判。 
一切皆與捨受(6)相應。  以諸隨眠相續斷位勢力衰歇必住捨(7)受。  欲界既爾。上地云何。 
.  .  . 
     
svaiḥ svairyathābhumyūrdhvabhūmikāḥ || 5.56 || 
偈曰。隨自自如(9)地上地惑相應。 
See the full verse quoted previously 
. 
 
svaiḥ svairindriyairurdhvabhūmikā anuśayāḥ saṃprayujyante | yasyāṃ bhūmau yāvantīndriyāṇi |  tatrāpi cāturvijñānakāyikāścāturvijñānakāyikair manobhūmikā manobhūmikair eva yathāsaṃbhavam |  uktaḥ kleśānām indriyasaṃprayogaḥ | 
釋曰。上地諸惑與自受根。相(10)應若於彼地隨根量多少。  如於彼地。若惑依(11)四識地起。如理應知。與四識地受相應。  説隨(12)眠惑與根相應已。 
皆隨所應遍與自(8)地自識倶起諸受相應。謂若地中具有四識(9)彼一一識所起煩惱各遍自識諸受相應。若(10)諸地中唯有意識即彼意識所起煩惱遍與(11)意識識受相應。上諸地中識受多少如前(12)已辯。故不別説。  See the previous record  已辯煩惱諸受相應。 
.  .  . 
     
upakleśānāṃ punaḥ 
小惑相應今當説 
今次(13)復應辯隨煩惱。 
. 
 
daurmanasyena kaukṛtyamīrṣyā krodho vihiṃsanam |
upanāhaṃ pradāśaś ca 
偈曰。憂(13)根應憂悔。嫉＊姤忿逼惱。結過不捨耶。 
頌曰(14)諸隨煩惱中　嫉悔忿及惱
(15)害恨憂倶起　慳喜受相應
(16)諂誑及眼覆　通憂喜倶起
(17)憍喜樂皆捨　餘四遍相應 
. 
 
saṃprayuktānīti vartate | dainyākāravartitvādeṣāṃ manobhūmikatvāc ca | 
釋曰。(14)如此等惑與憂根相應。縁憂惱相起故。依意(15)地起故。 
(18)論曰。隨煩惱中嫉等六種一切皆與憂根相(19)應。以慼行轉唯意地故。 
. 
 
mātsaryaṃ tu viparyayāt || 5.57 || 
偈曰。慳悋翻此義。 
See the full verse quoted previously 
. 
 
saumanasyenetyarthaḥ | lobhānvayatvena harṣākāravartitvāt | 
釋曰。此惑與喜根(16)相應。由是貪愛等類故。縁歡喜相生故。 
慳喜相應。以歡行(20)轉唯意地故。歡行轉者。慳相與貪極相似故。 
. 
 
māyā śāṭhyamathī bhrakṣo middhaṃ cobhayathā 
偈曰。(17)欺誑及諂曲。覆藏睡三種。 
See the full verse quoted previously 
. 
 
saumanasyadaurmanasyābhyāṃ saṃprayujyante | kadācid dhi sumanāḥ paraṃ vañcayate |  kadācid durmanāḥ |  evaṃ yāvat svapiti | 
釋曰。此四惑與喜(18)憂二根相應。何以故。有時心歡喜欺誑他有  (19)時憂惱心。  乃至睡亦爾。 
(21)諂誑眠覆憂喜相應。歡慼行轉唯意地故。歡(22)慼行者。謂或有時以歡喜心而行諂等。  或(23)時有以憂慼心行。   
.  .  . 
     
madaḥ |
sukhābhyām 
偈曰。醉喜樂。 
See the full verse quoted previously 
. 
 
tṛtīye dhyāne sukhenādhastātsaumanasyena ūrdhvamupekṣayā | yasmāt 
釋曰。(20)若醉在第三定。與樂根相應。若在下地與喜(21)根相應。若在上地與捨根相應。何以故。 
憍喜樂相應。歡行唯意(24)故。在第三靜慮與樂相應。若在下諸地與(25)喜相應。 
. 
 
sarvagopekṣā 
偈曰。(22)捨遍 
See the full verse quoted previously 
. 
 
atas tayā sarve ’nuśayāḥ saṃprayujyante | 
釋曰。一切小分惑與捨受相應。 
此上所説諸隨煩惱一切皆與捨受(26)相應。相續斷時皆住捨故。有通行在唯捨(27)地故。 
. 
 
na hi tasyāḥ kvacit pratiṣedho yathā ’vidyāyāḥ | 
何以故。(23)捨根無遮處譬如無明。 
捨於一切相應無遮。譬如無明遍相(28)應故。 
. 
 
cātvāry anyāni pañcabhiḥ || 5.58 || 
偈曰。餘四五根應 
See the full verse quoted previously 
. 
 
āhlīkyamanapatrāpyaṃ styānamauddhatyaṃ caitānicatvāri paryavasthānāni pañcabhir apīndriyaiḥ saṃprayujyante |  akuśalamahābhūmikatvāt kleśamahābhūmikatvāc ca | 
釋(24)曰。無羞無慚疲弱掉起。此四惑與五根相應。  (25)屬惡大地故。屬惑大地故。 
餘無慚愧惛沈掉擧四皆遍與五受(29)相應。  前二是大不善地法攝故。後二是大煩(110c1)惱地法攝故。所説煩惱隨煩惱中。有依異(2)門佛説爲蓋。今次應辯。蓋相云何。 
.  . 
   
yāni sūtre pañca nivaraṇāni uktāni kāmacchando vyāpādaḥ styānamiddhamauddhatyakaukṛtyaṃ vicikitsā ca |  tatra kiṃ traidhātukyaḥ styānauddhatyavicikitsā gṛhyante |  atha kāmapratisaṃyuktā eva |  “kevalo ’yaṃ paripūrṇo ’kuśala rāśiryaduta pañca nivaraṇānīty” ekāntākuśalatvavacanāt sūtre | 
經中所説五蓋謂(26)貪欲瞋恚睡弱掉悔疑。  於此中爲並取三界(27)所攝睡弱掉悔疑。  爲但取欲界所攝。  是無雜(28)圓滿惡聚是五蓋。由經中説。彼一向惡故。 
See the next commentary of the following verse  See the next commentary of the following verse  See the next commentary of the following verse  See the next commentary of the following verse 
.  .  .  . 
       
kāme nivaraṇāni 
偈(29)曰。欲界中五蓋。 
頌曰(3)蓋五唯在欲　食治用同故
(4)雖二立一蓋　障蘊故唯五 
. 
 
nānyatra dhātau |  kiṃ punaḥ kāraṇaṃ dve styānamiddhe ekaṃ nivaraṇamuktaṃ dve cauddhatyakaukṛtye ekam | 
釋曰。於餘界不立五蓋故  (264a1)＊唯欲界中有五蓋。復有何因。立睡弱二小惑(2)爲一蓋。合掉悔亦爾。 
  (5)論曰。佛於經中説蓋有五。一欲貪蓋。二瞋(6)恚蓋。三惛眠蓋四掉悔蓋。五疑蓋。此中所説(7)惛掉及疑。爲如欲貪瞋恚眠悔唯在欲界。(8)通三界耶。應知此三亦唯在欲。以契經(9)説如是五種純是圓滿不善聚故。色無色(10)界無有不善。然此五種純不善故。唯在欲(11)界非色無色。何故惛眠掉悔二蓋各有二(12)體合立一耶。 
.  . 
   
ekavipakṣāhārakṛtyataḥ |
dvekatā 
偈曰。一對治食事。合二(3)一。 
See the full verse quoted previously 
. 
 
dvayor ekatā dvyekatā | vipakṣaḥ pratipakṣo ’nāhāra ityeko ’rthaḥ |  styānamiddhayoreka āhāraḥ sūtre ’nāhāraś ca |  kaḥ styānamiddhanivaraṇasyāhāraḥ | pañca dharmāḥ |  tandrā aratirvijṛmbhikā bhakte ’samatā cetaso līnatvam iti |  atha styānamiddhanivaraṇasyānāhāraḥ ālokasaṃjñeti |  kṛtyamanayorapyekam |  ubhe api hy ete cittaṃ layaṃ codayataḥ |  auddhatyakaukṛtyayorapyeka āhāra uktaḥ ekonāhāraḥ |  kaś cauddhatyakaukṛtyanivaraṇasyāhāraḥ | catvāro dharmāḥ |  jñātivitarko janapadavitarko ’maravitarkaḥ paurāṇasya ca hasitakriḍitaramitaparibhāvitasyānusmartā bhavatīti |  kaś cauddhatyakaukṛtyanivaraṇasyānāhāraḥ | śamatha iti | kṛtyam apy anayor ekam |  ubhe api hy ete cittamavyupaśāntaṃ vartayataḥ |  ata ekavipakṣāhārakṛtyatvāt dvayor apye katvam uktam |  yadi sarvakleśā nivaraṇaṃ kasmāt pañcaivoktāni | 
釋曰。此二雙同一對治故。同食故。同一事(4)故。故合爲一。  經中説。睡弱一食一非食。  何法(5)是睡弱蓋食。有五種法。  謂惓不安頻申不節(6)食心沈下。  何法非睡弱蓋。食謂光明想。  彼事(7)亦一。  謂此二小惑。能令心沈下。  掉悔二小惑。(8)亦説同一食同一非食。  何法是掉悔蓋食。有(9)四法。  親屬覺。國土覺。不死覺。數憶昔所更(10)事。謂遊戲安樂給侍。  何法非掉悔蓋食。謂(11)奢摩他。此二亦同一事。  何以故。此二同能令(12)心不寂靜  是故同一對治食事故。合二立一(13)蓋  若一切惑皆是蓋。云何＊唯説五爲蓋。 
食治用同故合立一。食謂所食。(13)亦名資糧。治謂能治。亦名非食。用謂事用。(14)亦名功能。  由此經中作如是説。惛眠雖二(15)食非食同。  何等名爲惛眠蓋食。謂五種法。  一(16)&MT90116;瞢。二不樂。三頻申。四食不平性。五心昧劣(17)性。  何等名爲此蓋非食。謂光明想。  如是二(18)種事用亦同。  謂倶能令心性沈昧。  掉悔雖(19)二食非食同。  何等名爲掉悔蓋食。謂四種(20)法。  一親里尋。二國土尋。三不死尋。四隨念(21)昔種種所更戲笑歡娯承奉等事。  何等名爲(22)此蓋非食。謂奢摩他。如是二種事用亦同。  謂(23)倶能令心不寂靜。  由此説食治用同故惛(24)眠掉悔二合爲一。  諸煩惱等皆有蓋義。何故(25)如來唯説此五。 
.  .  .  .  .  .  .  .  .  .  .  .  .  . 
                           
pañcatā skandhavidhātavicikitsanāt || 5.59 || 
偈(14)曰。能破法聚起。疑故。 
See the full verse quoted previously 
. 
 
kāmacchandavyāpādābhyāṃ śīlaskandhavidhātaḥ |  styānamiddhena prajñāskandhasyauddhatyakaukṛtyena samādhiskandhasya samādhiprajñayorabhāve satyeṣu vicikitsako bhavatītyataḥ pañcoktāni |  etasyāṃ tu kalpanāyāṃ samādhiskandhavirodhina auddhatyakaukṛtyanivaraṇasya pūrva grahaṇaṃ prāpnoti |  ato yathāsaṃkhyam etābhyāṃ samādhiprajñāskandhopaghāta ity apare |  samādhiprayuktasya hi styānamiddhād bhayam | dharmapravicayaprayuktasyauddhatyakaukṛtyād iti |  anye tvanyathā varṇayanti | kathaṃ varṇayanti |  cāragatasya priyāpriyarūpeṣu viṣayeṣu nimittagrāhādvihāragatasya tatpūrvakau kāmacchandavyāpādau samādhipraveśasyādito ’ntarāyaṃ kurutaḥ |  tataḥ samādhipraviṣṭasyāprayogeṇa śamathavipaśyanā sevanāt styānamiddhamauddhatyakaukṛtyaṃ vicikitsā ca yathākramaṃ śamathavipaśyanayorantarāyaṃ kurutaḥ |  vyutthitasyāpi dharmanidhyānakāle vicikitsāntarāyaṃ karoti |  ataḥ pañca nivaraṇānyuktāni |  idaṃ vicāryate |  visabhāgadhātusarvatragāṇāṃ nirodhamārgadarśanaprahātavyānāṃ ca sāsravālambanānāṃ yadālambanaṃ parijñāyate tadā na prahīyante |  yadā prahīyante tadālambanaṃ na parijñāyate iti kathameṣāṃ prahāṇam |  nāvaśyamālambanaparijñānāt kleśānāṃ kṣayo bhavati |  kim tarhi | caturbhiḥ prakāraiḥ | katamaiś caturbhiḥ |  darśanaheyānāṃ tāvat 
釋曰由貪欲瞋恚蓋。(15)戒法聚破壞。  由睡弱蓋。慧法聚破壞。由掉悔(16)蓋。定法聚破壞。若定慧無則。於四諦起疑惑(17)心故。解脱解脱知見破壞。由此義故。説五爲(18)蓋。  於此執中與定法聚相違。掉悔蓋應在慧(19)障前。  是故餘師説。如其次第能破定聚及慧(20)聚。  何以故。經中説。若人修行定觀。怖畏睡弱(21)若人修行簡擇法。怖畏掉悔。  有餘師釋。蓋義(22)有異。云何釋。  若人在六識行位。於可愛可憎(23)相塵中。由執相故。若在住位。是貪欲瞋恚。以(24)彼爲先因故起障。初正欲入定相心。  次若已(25)入定。不如理修奢摩他毘鉢舍那。故起睡弱(26)掉悔疑。如次第障奢摩他毘鉢舍那。  故解脱(27)解脱知見不得成。  是故説五爲蓋。  今應思此(28)義。  是遍行不同分界惑。見滅道所滅。縁有流(29)法爲境諸惑。是時若觀察彼境。是時彼不滅。  (264b1)是彼滅時。彼境不可觀察。由此義。彼云何可(2)滅。  非必定＊唯由了別境界諸惑得滅。  何爲由(3)四種因諸惑得滅何者爲四。  若約見諦所滅(4)惑。由三因。 
唯此於五蘊能爲勝障故。(26)謂貪恚蓋能障戒蘊。  惛沈睡眠能障慧蘊。掉(27)擧惡作能障定蘊。定慧無故於四諦疑。疑(28)故能令乃至解脱解脱智見皆不得起。故(29)唯此五建立爲蓋。  若作如是解釋經意。掉(111a1)悔理應惛眠前説。以必依定方有慧生。定(2)障亦應先慧障故。  依如是理。有餘師言。此(3)五蓋中。惛眠掉悔如次能障定蘊慧蘊。  由(4)此契經作如是説。修等持者怖畏惛眠。修(5)擇法者怖畏掉悔。  有餘別説。唯立五因。彼(6)説云何。  謂在行位先於色等種種境中取(7)可愛憎二種相故。後在住位由先爲因。(8)便起欲貪瞋恚二蓋。此二能障將入定心。  (9)由此後時正入定位於止及觀不能正習。(10)由此便起惛眠掉悔如其次第障奢摩他(11)毘鉢舍那令不得起。  由此於後出定位(12)中思擇法時疑復爲障。  故建立蓋唯有此(13)五。  今應思擇。  他界遍行及見滅道斷有漏縁(14)諸惑於彼斷位不知彼所縁。  知彼所縁時(15)而彼不斷。如是諸惑斷由何因。  非要遍(16)知所縁故斷。  若爾斷惑總由幾因由四種(17)因。何等爲四。   
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                               
ālambanaparijñānāttadālambanasaṃkṣayāt |
ālambanagrahāṇāc ca 
偈曰。由了別。彼境。能縁境滅故。(5)境界惑滅故。 
頌曰(18)遍知所縁故　斷彼能縁故
(19)斷彼所縁故　對治起故斷 
. 
 
tatrālambanaparijñānād duḥkhasamudayadarśanaheyānāṃ svabhūmyālambanānām anāsravālambanānāṃ ca |  tadālambanasaṃkṣayād visabhāgadhātusarvatragāṇām |  tadālambanā hi sabhāgadhātusarvatragāḥ |  teṣu prahīṇeṣu te ’pi prahīṇā bhavanti |  ālambanaprahāṇān nirodhamārgaheyānāṃ sāsravālambanānām |  te hy anāsravālambanās teṣām ālambanam |  atas teṣu prahīṇeṣu te ’piprahīṇā bhavanti | bhāvanāheyānāṃ punaḥ 
釋曰。此中由了別彼境者。謂見(6)苦集所滅惑。能縁自地起。及縁無流法爲境。  (7)能縁境滅。故者謂遍行不同分界惑。  何以故。(8)遍行同分界惑。是彼境。  若所縁爲境。惑滅能(9)縁亦同滅。  境界惑滅故。彼滅者謂見滅。道所(10)滅惑。縁有流境起。  何以故。縁無流境起惑。  是(11)彼境界。此惑若滅彼亦同滅。修道所滅惑。云(12)何得滅。 
(20)論曰。且見所斷惑斷由前三因。一由遍知(21)所縁故斷。謂見苦集斷自界縁。及見滅道斷(22)無漏縁。二由斷彼能縁故斷。謂見苦集斷(23)他界縁。以自界縁能縁於彼。能縁若斷彼隨(24)斷故。  See the previous record  See the previous record  See the previous record  See the previous record  三由斷彼所縁故斷。謂見滅道斷有(25)漏縁。  以無漏縁能爲彼境所縁若斷彼隨斷(26)故。若修所斷惑斷由後一因。 
.  .  .  .  .  .  . 
             
pratipakṣodayāt kṣayaḥ || 5.60 || 
偈曰。對治起故盡。 
See the full verse quoted previously 
. 
 
yasya hi kleśaprakārasya pratipakṣo mārga utpadyate sa prahīyate |  kasya punaḥ kaḥ pratipakṣaḥ |  adhimātrādhimātrasya mṛdumṛduriti vistāreṇa paścāt pravedayiṣyāmaḥ | 
釋曰。此惑品若是(13)對治道起。此惑即滅。  何惑是所對治。何道是(14)能對治。  最上上品惑是所對治。最下下品道(15)是能對治。此義後當廣説。 
謂但由第四對(27)治起故斷。以若此品對治道生則此品中諸(28)惑頓斷  何品諸惑誰爲對治。  謂上上品所有(29)諸惑。下下品道能爲對治。至下下品所有(111b1)諸惑。 
.  .  . 
     
katividhaś ca pratipakṣa ity āha 
此對治有幾種。 
上上品道能爲對治。如是義門後當(2)廣辯。所言對治總有幾種。 
. 
 
prahāṇādhārabhūtatvadūṣaṇāruyaś caturvidhaḥ |
pratipakṣaḥ 
偈(16)曰。滅持能遠離。厭惡對治四。説次異。 
頌曰(3)對治有四種　謂斷持遠厭 
. 
 
prahāṇapratipakṣaḥ ānantaryamārgaḥ |  ādhārapratipakṣas tasmāt pareṇāryo mārgo yena tatprāpitaṃ prahāṇam ādhāryate |  dūrībhāvapratipakṣo vimuktimārgāt pareṇa yo mārgaś chinnaprāptidūrīkaraṇāt |  vimuktimārgo ’pītyapare | so ’pi hi tāṃ prāpti dūrīkaroti |  vidūṣaṇāpratipakṣo yena mārgeṇa taṃ dhātum doṣato darśanād vidūṣayati |  api tv eṣām iyamātupūrvīṃ sādhvī bhavet |  vidūṣaṇāpratipakṣo duḥkhasamudayālambanaḥ prayogamārgaḥ |  prahāṇapratipakṣaḥ sarva ānantaryamārgaḥ | ādhārapratipakṣo vimuktimārgaḥ |  dūrībhāvapratipakṣo viśeṣamārga iti | 
釋曰。(17)一滅對治。謂無間道。  二持對治。謂次此後道。(18)由此道能持前道所得滅。  三遠離對治。謂解(19)脱道。後所有諸道。能令已斷滅惑至得遠相(20)離故。  有餘師説。此即是解脱。此道能令惑至(21)得最遠相離。  四厭惡對治。謂由此道觀察諸(22)界所有過患。於中起厭離心。  復次四對治應(23)如此次第。  一厭惡對治。謂縁苦集所修方便(24)道。  二滅對治。即是前無間道。三持對治。即是(25)解脱道。  四遠離對治。謂勝徳道。 
(4)論曰。諸對治門總有四種。一斷對治。謂無間(5)道。  二持對治。謂此後道。由彼能持此斷得(6)故。  三遠分對治。謂解脱道後所有道。由彼(7)道能令此所斷惑得更遠故。  有餘師説。亦解(8)脱道。以解脱道如彼能令此所斷惑得更(9)遠故。  四厭患對治。謂若有道見此界過失(10)深生厭患。  然此對治若欲善説。理實應爲(11)如是次第。  一厭患對治。謂縁苦集起加行(12)道。  二斷對治。謂縁一切起無間道。三持對(13)治。謂縁一切起解脱道。  四遠分對治。謂縁(14)一切起勝進道。 
.  .  .  .  .  .  .  .  . 
                 
prahīyamāṇaḥ kleśaḥ kutaḥ prahātavyaḥ | 
若惑正滅。何(26)處可滅。 
諸惑永斷爲定從何。 
. 
 
prahātavyaḥ kleśa ālambanāt mataḥ || 5.61 || 
偈曰。應除。惑於自境界。 
頌曰(15)應知從所縁　可令諸惑斷 
. 
 
na hi saṃprayogāt kleśo vivecayituṃ śakyate ālambanāc ca śakyate |  yasmānna punas tadālambyotpadyate |  anāgatastāvacchakyetālambanādvivecayitum |  atītastu katham | athālambana parijñānātprahātavya ityayamasyārthaḥ |  eṣo ’pi naikāntaḥ | tasmād vaktavyametat | kiyatā kleśaḥ prahīṇo vaktavyaḥ |  svāsaṃtānikaḥ prāpticchedāt |  pārasāṃtānikastu kleśaḥ sarvaṃ ca rūpamakliṣṭaś ca dharmastadālambanasvāsāṃtānikakleśaprahāṇāt | 
釋曰。何以(27)故。諸惑若正滅。不可令與相續相離相應。處(28)不可知故。可令與境界相離。  由此惑不能更(29)縁境生。  若爾未來煩惱。可令與境相離。若已(264c1)過去。云何可令與境相離。  若汝言。由了別境(2)界此惑可令相離。  此義不必可定。是故應説(3)此義。有幾量應説此惑已滅。  若惑依自相續(4)生。由至得斷絶。  若惑依他相續生。一切色及(5)一切無染汚法。能縁彼等爲境。自相續惑滅(6)故。 
(16)論曰。應知諸惑得永斷時。不可令其離相(17)應法。但可令彼遠離所縁。  令於所縁不(18)復生故。  斷未來惑理且可然。容令於境(19)不復生故。過去諸惑云何説斷。  若謂頌説(20)從所縁言意顯遍知所縁故斷此亦非理。  (21)不決定故。由此應説煩惱等斷定何所從。  (22)自相續中煩惱等斷由得斷故。  他相續中諸(23)煩惱等及一切色不染法斷。由能縁彼自相(24)續中所有諸惑究竟斷故。 
.  .  .  .  .  .  . 
             
dūrībhāva ity ucyate | katividhho dūrībhāvaḥ | caturvidhā kila dūratā | 
説彼永所遠離。若爾遠義有幾種。 
所言遠分遠性(25)有幾。 
. 
 
vailakṣaṇyādvipakṣatvād deśavicchedakālataḥ |
bhūtaśīlapradeśādhvadvayānām iva dūratā || 5.62 || 
偈曰。相(7)異對治故。各處別時故。四大戒處所。世二如(8)遠義。 
頌曰(26)遠性有四種　謂相治處時
(27)如大種尸羅　異方二世等 
. 
 
vilakṣaṇadūratā yathā mahābhūtānām | vailakṣaṇyātsahajānām api dūratā |  vipakṣadūratā yathā śīlasya dauḥśīlyam |  deśavicchedadūratā yathā viprakṛṣṭadeśānāṃ deśavicchedāt pūrvapaścimasamudravat |  kāladūratā yathā atītānāgatadūram ucyate | dutastaddūram |  vartamānāt | yadanantarātamutpadyamānaṃ vā tat kathaṃ dūram |  adhvanānātvena taddūraṃ na cirabhūtabhāvitvena |  vartamānamapyevaṃ dūraṃ prāpnoti | akāritrā ttarhi taddūram |  asaṃskṛtasya katham antikatvaṃ sidhyati | sarvatra tatprāpteḥ |  atītānāgate ’pi tatprasaṅgaḥ |  ākāśaṃ ca katham |  evaṃ tarhy atītānāgatamanyo ’nyaṃ varttamānavyavahitatvād dūram |  varttamānam ubhayo rāsannatvād antikam |  asaṃskṛtaṃ cāpy avyavahitatvād iti |  evam apy atītānāgataṃ varttamānasyāntikatvād ubhayaṃ prāpnoti |  evaṃ tu yuktaṃ syāt |  dharmasvalakṣaṇād anāgataṃ dūramasaṃprāptatvāt | atītaṃ ca pracyutatvād iti | 
釋曰。相遠者。譬如四大。由相不同故。(9)雖共生説互相遠。  對治遠者。譬如戒於破戒。(10)破戒於戒亦爾。  處遠者。最相去遠法。由處各(11)別故説名遠。譬如東西海。  時遠者。譬如説過(12)去未來爲遠。此二於何世遠。  於現世若無間(13)已滅。及向生。於現世云何遠。  由世別異故遠。(14)不由久已滅及久方生。  若爾亦應立現世爲(15)遠。不爾。由約功能故説遠。  若爾無爲近義云(16)何成。於一切世中有至得故。  若爾於過去未(17)來。亦應如此。  虚空復云何。  若爾過去未來更(18)互遠現世所隔故。  現世於二近故成近。  無爲(19)法無隔故近。  若爾過去未來於現世近故。應(20)具二義。  若作此執。是義可然。  於法自體相未(21)來世遠。未得至故。過去已謝滅故遠。由急恒(22)修故。 
(28)論曰。傳説。遠性總有四種。一相遠性。如四(29)大種。雖復倶在一聚中生以相異故亦名(111c1)爲遠。  二治遠性。如持犯戒。雖復倶在一身(2)中行以相治故亦名爲遠。  三處遠性。如東(3)西海。雖復倶在一世界中方處隔故亦名(4)爲遠。  四時遠性。如過未世。雖復倶依一法(5)上立時分隔故亦名爲遠。望何説遠。  望現(6)在世。無間已滅及正生時與現相隣。如何名(7)遠。  由世性別故得遠名。非久曾當方得名(8)遠。  若爾現在亦應得遠名。以望去來世性(9)亦別故。若謂去來法無作用離作用故名(10)爲遠者。  諸無爲法作用説無。云何名近。若(11)謂由現遍得無爲故名近者。  去來二世例(12)亦應然。  虚空無爲如何名近。  若謂過未更(13)互相望由隔現在故名爲遠。  現望二世倶(14)極相隣。  無爲無隔故皆近者。  則應去來隣(15)現在世相望有隔故具二名。不應一向説(16)名爲遠。  See the next record  若依正理應説去來離法自相故(17)名爲遠。未來未得法自相故。過去已捨法(18)自相故。等言爲明擧事未盡。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                               
kim mārgaviśeṣagamanāt kleśānāṃ punaḥ prahāṇaviśeṣo bhavati | naitad asti |  sarveṣāṃ hi kleśānāṃ 
進勝道諸惑滅。亦漸漸轉勝爲。不爾無(23)如此。  何以故。 
前言惑斷(19)由治道生。道勝進時所斷諸惑爲再斷不。(20)所得離繋有重得耶。   
.  . 
   
sakṛt kṣayaḥ 
偈曰。諸惑同一滅。 
頌曰(21)諸惑無再斷　離繋有重得
(22)謂治生得果　練根六時中 
. 
 
yasya yaḥ prahāṇamārgas tenaiva tasya kṣayaḥ | 
釋曰。彼惑(24)若應滅。此道若是彼滅道。由此道彼則同一(25)滅。 
(23)論曰。諸惑若得彼能斷道。即由彼道此惑(24)頓斷。必無後時再斷惑義。所得離繋雖無(25)隨道漸勝進理 
. 
 
visaṃyogalābhas teṣāṃ punaḥ punaḥ | 
偈曰。重得彼永離。 
See the full verse quoted previously 
. 
 
katiṣu kāleṣvity āha ṣaṭsu kāleṣu | 
釋曰。有幾時中重得説(26)於六時。何者爲六。 
而道進時容有重起彼勝(26)得義。所言重得總有幾時。總有六時。何等(27)爲六。 
. 
 
pratipakṣodayaphalaprāptīndriyavivṛddhiṣu || 5.63 || 
偈曰。對治生得果。練根六(27)時中。 
See the full verse quoted previously 
. 
 
pratipakṣo vimuktimārga etasminnabhipretaḥ | phalāni catvāri śrāmaṇyaphalāni |  indriyavivṛddhirindriyasaṃcāraḥ | eteṣu kāleṣu kleśasya visaṃyogalābhaḥ |  sa punar eṣa yathāyogaṃ draṣṭavyaḥ |  keṣāñcit ṣaṭsu kāleṣu keṣāñcid yāvad dvayoḥ | 
釋曰。對治生者。此義中謂解脱道。得果(28)者。謂四沙門果。  練根者。謂修増勝根道。於此(29)六時中數得諸惑永離。  此得應如理知。  有餘(265a1)人於六時得有餘人。乃至二時得此永離。 
謂治道起得果練根。治道起時。謂解脱(28)道。得果時者。謂得預流一來不還阿羅漢果。  (29)練根時者。謂轉根時。此六時中諸惑離繋隨(112a1)道勝進重起勝得。  然諸離繋隨應當知。  有(2)具六時起勝得者。乃至亦有唯具二時。謂(3)欲界繋見四諦斷及色無色見三諦斷所有離(4)繋具六時得。色無色界見道諦斷所有離(5)繋唯五時得。由治生時即得果故。不應(6)於此分爲二時。欲界修斷五品離繋亦五時(7)得。除預流果。第六離繋唯四時得。謂於前(8)五又除一時。得果治生時無異故。第七八(9)品亦四時得。得果四中除前二故。第九離繋(10)唯三時得。謂於前四又除一時。亦治生時即(11)得果故。色無色界修所斷中。唯除有頂第九(12)離繋所餘離繋亦三時得。得果四中除前三(13)故。有頂第九唯二時得。謂前三内又除一時。(14)亦治生時即得果故。如是且説容有理説。(15)以利根者前諸位中一一皆除練根得故。諸(16)有超越入聖道者隨應有除預流等故。 
.  .  .  . 
       
sa eva visaṃyogastāsu tāsvavasthāsu parijñāsaṃjñāṃ labhate | 
於(2)別別位中得永斷智名。 
即(17)諸離繋彼彼位中得遍知名。 
. 
 
dve hi parijñe jñānaparijñā prahāṇaparijñā ca |  tatra jñānaparijñā sāsravaṃ jñānam |  prahāṇaparijñā tu prahāṇameva |  phale hetūpacārāt | kimekaiva parijñā sarvaprahāṇam | nety āha | kiṃ tarhi | 
永斷有二種。一智永(3)斷。二滅永斷。  智永斷謂無流智。  滅永斷＊唯(4)滅。  合此名永斷智。於果説因故。爲一切滅悉(5)是永斷智不。説云何爲。 
遍知有二。一智(18)遍知。二斷遍知。  智遍知者。謂無漏智。  斷遍(19)知者。謂即諸斷。  此於果上立因名故。爲一(20)切斷立一遍知。不爾。云何。 
.  .  .  . 
       
parijñā nava 
偈曰。永斷九。 
頌曰(21)斷遍知有九　欲初二斷一
(22)二各一合三　上界三亦爾
(23)餘五順下分　色一切斷三 
. 
 
tatra tāvat 
釋曰。(6)云何九。此中 
(24)論曰。諸斷總立九種遍知。謂三界繋見諦所(25)斷煩惱等斷立六遍知。所餘三界修道所斷(26)煩惱等斷立三遍知。且三界繋見諦所斷煩(27)惱等斷立六云何。 
. 
 
kāmādyaprakāradvayasaṃkṣayaḥ |
ekā 
偈曰。欲界。初二部惑滅一。 
See the full verse quoted previously 
. 
 
kāmadhātāvādyasya prakāradvayasya duḥkhasamudayadarśanaheyasya prahāṇamekā parijñā | 
釋(7)曰。於欲界中初二部惑滅離。謂見苦集諦所(8)滅惑爲一永斷智。 
謂欲界繋初二部斷立一(28)遍知。初二部言即顯見苦見集所斷。 
. 
 
dvayoḥ kṣaye dve te 
偈曰。後二滅離二。 
See the full verse quoted previously 
. 
 
kāmadhātāveva nirodhadarśanaheyasya prakārasyaprahāṇamekā parijñā |  mārgadarśanaheyasyaikā |  yathā kāmāvacarāṇāṃ darśanaprahātavyānāṃ prahāṇaṃ tisraḥ parijñāḥ 
釋曰。(9)於欲界見滅所滅惑滅離爲二。  見道所滅惑(10)滅離爲三。  如欲界相應見諦所滅惑。有三永(11)斷智。 
次二部(29)斷各立一遍知。  次二部言顯見滅道斷。  如(112b1)是欲界見諦所斷煩惱等斷立三遍知。 
.  .  . 
     
tathordhvaṃ nisra eva tāḥ || 5.64 || 
偈曰。上三亦爾。 
See the full verse quoted previously 
. 
 
rūpārūpyāvacarāṇāṃ darśanaprahātavyānāṃ prahāṇaṃ tathaiva tisraḥ parijñā bhavanti |  duḥkhasamudayadarśanaprahātavyānāṃ prahāṇamekā nirodhadarśanaheyānāṃ prahāṇaṃ dvitīyā mārgadarśanaheyānāṃ prahāṇaṃ tṛtīyeti traidhātukānāṃ darśanaheyānāṃ prahāṇaṃ ṣaṭ parijñā bhavanti | 
釋曰。色無色界相應見(12)諦所滅惑滅離。立三永斷智亦如此。  見苦集(13)所滅惑滅離爲一。見滅所滅惑滅離爲二。見(14)道所滅惑滅離爲三。如此三界見諦所滅惑(15)滅離。成六永斷智。 
如(2)欲界三上界亦爾。謂色無色二界所繋。亦初(3)二斷一二各一合三。  是見苦集見滅見道所(4)斷法斷合立三義。如是名爲三界見諦所斷(5)法斷六種遍知。 
.  . 
   
anyā avarabhāgīyarūpasarvāsravakṣayāḥ |
tisraḥ parijñāḥ 
偈曰。所餘下分色。一切惑(16)滅盡。更三永斷智。 
See the full verse quoted previously 
. 
 
avarabhāgīyaprahāṇamekā parijñā | rūpāsravaprahāṇamekā rūparāgakṣayaparijñā |  ārūpyāptānāṃ sarvāsravaprahāṇamekā sarvasaṃyojanaparyādāna parijñā |  kasmād rūpārūpyāvacarāṇāṃ bhāvanāheyānāṃ prahāṇaṃ pṛthak parijñā na darśanaheyānām |  bhāvanāheyānām atulyapratipakṣatvāt |  ityetā nava parijñāḥ | āsāṃ pūrvikāḥ 
釋曰。下分惑滅離爲一。色(17)流滅離爲二。謂色欲永斷  一切流滅離爲三。(18)謂一切結滅盡永斷。  云何色無色界修道所(19)滅惑滅離。立爲別永斷智。見諦所滅不爾。  修(20)道所滅惑對治不同故。  如此九永斷智。於前(21) 
餘三界繋修道所斷煩惱等(6)斷立三云何。謂欲界繋修道所斷煩惱等斷(7)立一遍知。應知即是五順下分結盡遍知。并(8)前立故。色界所繋修道所斷煩惱等斷立一(9)遍知。應知此即是色愛盡遍知。  無色界繋修(10)道所斷煩惱等斷立一遍知。即一切結永盡(11)遍知。此亦并前合立一故。如是名爲三界(12)修道所斷法斷三種遍知。  以何因縁色無色(13)界修道所斷煩惱等斷別立遍知非見所斷。  (14)以修所斷治不同故。  如是所立九種遍知。(15)應辯於中幾何道果。 
.  .  .  .  . 
         
ṣaṭ kṣāntiphalaṃ 
偈曰。六忍果。 
頌曰(16)於中忍果六　餘三是智果
(17)未至果一切　根本五或八
(18)無色邊果一　三根本亦爾
(19)俗果二聖九　法智三類二
(20)法智品果六　類智品果五 
. 
 
yā eva darśanaheyaprahāṇasvabhāvāḥ | 
釋曰。見諦所滅惑滅離爲性。(22)是八忍果。 
(21)論曰。於此九中且應先辯與忍智道爲果(22)差別。忍果有六。謂三界繋見斷法斷六種遍(23)知。 
. 
 
jñānasya śeṣitāḥ || 5.65 || 
偈曰。餘智果。 
See the full verse quoted previously 
. 
 
avarabhāgīyaprahāṇādiparijñā bhāvanāmārgaphalatvāt |  kathaṃ kṣāntiphalaṃ parijñā bhavanti | kṣāntīnāṃ jñānaparivāratvāt |  rājaparivāre rājopacāravat |  jñānaikaphalatvāc ca | 
釋曰。下分惑滅離(23)等。三永斷智。是修道果故。説名智果。  若爾云(24)何説爲忍果。由忍是智伴類故。是故約忍説(25)智事。  譬如於王伴類説王事。  復次與智同果(26)故。 
智果有三。謂順下分色愛一切結盡遍知。(24)由此三遍知是修道果故。  如何忍果説爲遍(25)知。諸忍皆是智眷屬故。  如王眷屬假立王名。  (26)或忍與智同一果故。今次應辯與靜慮地眷(27)屬根本爲果差別。 
.  .  .  . 
       
anāgamyaphalaṃ sarvā dhyānānāṃ pañca vāthavā |
aṣṭau 
偈曰。非至果一切。本定。五或八。 
See the full verse quoted previously 
. 
 
vaibhāṣikamatena mauladhyānaphalaṃ pañca parijñā yā rūpārūpyāvacarakleśaprahāṇa svabhāvāḥ |  kāmāvacarakleśaprahāṇasyānāgamyaphalatvāt bhadantaghoṣakasya matenāṣṭau |  sa hi vītarāgasyāpi kāmāvacarāṇāṃ darśanaheyānāṃ prahāṇaṃ darśanamārgaphalamicchanti |  anāsravavisaṃyogaprāptilābhāt | avarabhāgīyaprahāṇaparijñā tvanāgamyaphalameva |  dhyānāntaraṃ dhyānavaddraṣṭavyam | ārupyāṇāṃ tu 
釋曰。(27)若約毘婆沙意判。一切九品永斷智。是＊非至(28)定果。何以故。依此地能滅三界見修所滅二(29)部惑故。若論根本定果有五。謂色無色界相(265b1)應惑滅離爲性。  一切欲界惑滅離。是＊非至定(2)果故。大徳瞿沙意云。八永斷智是根本定果。  (3)何以故。此師意明。已離欲人若入四諦觀。一(4)切欲界見諦惑滅離。是見道果。  依此定成因。(5)此定得無流相離果故。此永斷智屬此地果。(6)下分惑滅離。但是＊非至定果。  中間定應知如(7)定。若約無色定。 
未至靜慮果具有九。謂(28)此爲依能斷三界見修所斷煩惱等故。根本(29)靜慮果五或八。所言五者。毘婆沙師説。根本(112c1)地唯能永斷色無色攝煩惱等故。  欲界所繋(2)煩惱等斷彼唯許是未至果故。所言八者。(3)尊者妙音説。根本地亦與欲界諸煩惱等爲(4)斷對治。  諸有先離欲界染者。依根本地入(5)見諦時。於欲界繋見斷法斷許別道引無(6)漏得故。由此亦是彼見道果。  除順下分結(7)盡遍知。以彼唯是未至果故。無容修彼斷(8)對治故。  中間靜慮如根本説。今次應辯與(9)無色地眷屬根本爲果差別。 
.  .  .  .  . 
         
sāmantakasyaikā 
偈曰。無色定果一。 
See the full verse quoted previously 
. 
 
ākāśānantyāyatanasāmantakasyaikā rūparāgakṣayaparijñā phalam | 
釋曰。空(8)遍入道果。是一永斷智。謂離欲色界永斷智。 
無色邊地果唯(10)有一。謂依空處近分地道得色愛盡遍知(11)果故。 
. 
 
maulārūpyatrayasya ca || 5.66 || 
(9)偈曰。本三無色一。 
See the full verse quoted previously 
. 
 
maulānāṃ ca trayāṇām ārūpyāṇām ekaiva sarvasaṃyojanaparyādānaparijñā phalam | 
釋曰。根本三無色定。＊唯(10)一永斷智爲果。謂一切結滅盡爲果。 
前三根本果亦唯一。謂依無色前三根(12)本得一切盡遍知果故。今次應辯與世俗(13)道及諸聖道爲果差別。 
. 
 
āryamārgasya sarvāḥ 
偈曰。聖(11)道果一切。 
See the full verse quoted previously 
. 
 
nava parijñāḥ phalam | 
釋曰。九永斷智皆是聖道果。 
俗道果二。謂俗道(14)力唯能獲得順下分盡及色愛盡遍知果故。(15)聖道果九。謂聖道力遍能永斷三界法故。今(16)次應辯與法類智爲果差別。 
. 
 
dve laukikasya 
偈曰。(12)世道二。 
See the full verse quoted previously 
. 
 
laukikasya mārgasya dve avarabhāgīyarūparāgakṣayaparijñe phalam | 
釋曰。若約世道論。下分惑及色界惑(13)滅離。此二永斷智。但是世道果。 
See the previous record [two records back] 
. 
 
anvayasya ca | 
偈曰。類爾。 
See the full verse quoted previously 
. 
 
anvayajñānasyāpi dveparijñe phalaṃ paścime | 
(14)釋曰。類智果亦有二。謂最後＊二。 
法智果三。(17)謂法智力能斷三界修所斷故得後三果。類(18)智果二。謂類智力但能永斷色無色界修所(19)斷故。得後二果。今次應辯與法類智同品(20)諸道爲果差別。今次應辯與法類智同品(20)諸道爲果差別。 
. 
 
dharmajñānasya tisras tu 
偈曰。法智(15)三。 
See the full verse quoted previously 
. 
 
paścimā eva tridhātukabhāvanāheya pratipakṣatvāt | 
釋曰。法智由通能對治三界修道所滅惑(16)故。以最後三永斷智爲果。 
See the previous record [two records back] 
. 
 
ṣaṭ tatpakṣasya pañca ca || 5.67 || 
偈曰。二類。六五永(17)斷智。 
See the full verse quoted previously 
. 
 
dharmajñānapakṣasya ṣaṭ parijñāḥ phalaṃ yā eva dharmajñāna kṣantijñānānām |  anvayajñānapakṣasya pañca yā evānvayakṣāntijñānānām |  pakṣagrahaṇena hi kṣāntijñānāni gṛhyante |  kasmān naikaikaṃ prahāṇaṃ parijñā vyavasthāpyate |  yasmāt kṣāntiphalaṃ tāvat prahāṇaṃ vyavasthāpyate | 
釋曰。法智類道以六永斷智爲果。謂法(18)忍法智果類智類道。  以五爲果。謂類忍類智(19)果。  由説類故。通攝忍及智。  云何不立一滅離(20)爲永斷智。  由安立忍果爲滅故。是故 
法智品果六。謂即是前法(21)智法忍所得六果。  類智品果五。謂即是前類(22)智類忍所得五果。  品言通攝智及忍故。  何故(23)一一斷不別立遍知。唯就如前九位建立。  See the previous record 
.  .  .  .  . 
         
anāsravaviyogāpter bhavāgravikalīkṛteḥ |
hetudvayasamudghātāt parijñā 
偈曰。得(21)無流離故。損有頂分故。拔除二因故。斷智。 
(24)頌曰(25)得無漏斷得　及缺第一有
(26)滅雙因越界　故立九遍知 
. 
 
yatraitāni trīṇi kāraṇāni bhavanti tat prahāṇaṃ parijñocyate |  pṛthagjanasya tāvad anāsravā visaṃyogaprāptirnāsti bhavāgravikalīkaraṇaṃ ceti nāsya prahāṇaṃ parijñākhyāṃ labhate |  āryasyāpi yat kṣāntiphalaṃ tāvat prahāṇam |  tatra yāvat duḥkhe ’nvayajñānakṣāntāvanāsravā visaṃyogaprāptirasti na tu bhavāgravikalīkṛṭam |  duḥkhe ’nvayajñāne ubhayam asti na tu hetudvayasamudghātaḥ |  samudayadarśanaprahātavyasya sarvatragahetor aprahīṇatvāt |  anyeṣu dharmānvayajñāneṣu sarvaṃ trayam asti |  atas tāsv avasthāsu prahāṇaṃ parijñākhyāṃ labhate |  jñānaphalaṃ tu prahāṇam | ataś ca kāraṇatrayāt parijñākhyāṃ labhate |  caturthāc ca 
釋(22)曰。若於滅中具有三因。可説爲永斷智。  凡夫(23)無有由無流得滅離。亦無損有頂分。是故凡(24)夫所得滅。不名永斷智。  若聖人有忍果滅。(25)於此滅中乃至在苦類忍。  有無流永離至得。(26)未有損有頂分。  於苦類智具有此二義。無拔(27)除二因義。  見集所滅遍行因未滅故。  於餘法(28)類智中。具有三義。  是故於此位中所有滅(29)離。得永斷智名。  此滅是智果。由前三因及第(265c1)四因。説名永斷智。  See the previous record 
(27)論曰。有漏法斷雖多體位。而四縁故立九遍(28)知。且由三縁立六忍果。謂得無漏離繋得(29)故。缺有頂故。滅雙因故。諸斷要具如是(113a1)三縁立遍知名。闕則不爾。  如異生位有滅(2)雙因無無漏斷得。未缺有頂故。雖亦得斷(3)不名遍知。  若聖位中從入見諦至苦類忍(4)現行以前。  雖有已得無漏斷得未缺有頂(5)未滅雙因。  至苦類智集法忍位。雖亦缺有(6)頂猶未滅雙因。  未滅見集斷諸遍行因故。  (7)至後法智類智位中諸所得斷。三縁具故。  (8)於一一位建立遍知。具由四縁  立三智果。(9)謂於前三  加越界故。 
.  .  .  .  .  .  .  .  .  . 
                   
dhātvatikramāt || 5.68 || 
偈曰。過界故。 
See the full verse quoted previously 
. 
 
yadā dhātuṃ samatikrāmati |  kṛtsnadhātuvairāgyāt ubhayasaṃyogaviyogaṃ pañcamaṃ kāraṇam āhurapare |  yaḥ prakāraḥ prahīṇo yadi tatrānyena tadālambanena kleśena visaṃyukto bhavatīti |  sa tu nāsya ubhayahetusamudghātāt dhātusamatikramācceti na brūmaḥ | 
釋曰。若人(2)出離界  由離欲一切界故。得二結相離。彼説(3)是第五因。  若於中與能縁。彼爲境別惑相離。(4)此義可然。  此出離界不異拔除二因故。是故(5)不須立出離界義爲第五因。 
言越界者。謂此界中(10)煩惱等法皆全離故。  有立離倶繋亦是一(11)縁故。立遍知縁總有五種。  離倶繋者。謂此(12)雖斷未立遍知。要離所餘縁此境。或方(13)可建立。  此離倶繋與滅雙因及越界縁。用無(14)別故。雖義有異而不別説。雖諸越界位皆(15)滅雙因而滅雙因時非皆越界故。滅雙因(16)外別立越界縁。滅三地雙因未立遍知(17)故。 
.  .  .  . 
       
kaḥ katibhiḥ parijñābhiḥ samanvāgataḥ | 
何人得幾永斷(6)智相應。 
誰成就幾遍知。 
. 
 
naikayā pañcabhir yāvaddarśanasthaḥ samanvitaḥ | 
偈曰。無與一至五。在見位相應。 
頌曰(18)住見諦位無　或成一至五
(19)修成六一二　無學唯成一 
. 
 
pṛthagjanastāvannaiva samanvāgataḥ | 
釋(7)曰。凡夫人與永斷智無相應。 
(20)論曰。異生定無成遍知理。 
. 
 
āryo ’pi darśanamārgastho yāvat samudayadharmajñānakṣāntiṃ naiva samanvāgataḥ |  samudaye dharmajñāna ekayā samanvāgataḥ |  samudaye ’nvayajñāne dvābhyām |  nirodhe dharmajñāne tisṛbhir nirodhānvayajñāne catasṛbhir mārgadharmajñāne pañcabhiḥ | 
若聖人在見諦(8)道中。乃至在集法忍。亦不與此相應。  於集法(9)智與一相應。  於集類智與二相應。於滅法智(10)與三相應。  於滅類智與四相應。於道法智與(11)五相應。於道類忍亦與五相應。未離見位故。 
若諸聖者住見(21)諦位。從初乃至集法忍時於諸遍知亦未(22)成就。  至集法智集類忍時唯成就一。  至集(23)類智滅法忍時便成就二。至滅法智滅類忍(24)時便成就三。  至滅類智道法忍時便成就(25)四。至道法智道類忍時便成就五。 
.  .  .  . 
       
bhāvanāsthaḥ punaḥ ṣaṅbhir ekayā vā dvayena vā || 5.69 || 
(12)偈曰。住修復與六。乃至與一二。 
See the full verse quoted previously 
. 
 
bhāvanāmārgasthaḥ punar āryapudgalo mārgānvayajñāne ṣaḍibhiḥ parijñābhiḥ samanvāgato yāvat kāmavairāgyaṃ na prāptaḥ |  parihīṇo vā tataḥ kāmavairāgyaṃ prāptaḥ pūrvaṃ paścād vā ekayā ’varabhāgīyaprahāṇaparijñayā |  arhattvaṃ prāpta ekayaiva sarvasaṃyojanaparyādānaparijñayā |  parihīṇo ’pi rūpāvacareṇa paryavasthānenaikayā ’varabhāgīyaprahāṇaparijñayā |  rūpavairāgyaṃ prāpto dvabhyāmavarabhāgīyaprahāṇarūparāgakṣayaparijñābhyām |  prahīṇo ’pyārūpyāvacareṇa paryavasthānenābhyāmeva |  kiṃ punaḥ kāraṇam anāgāmyarhator ekaiva parijñā vyavasthāpyate na bhūyasyaḥ |  yasmāt 
釋曰。若聖(13)人在修位中。謂道類智等與六相應。乃至未(14)離欲欲界  及已退。次從此位。若至離欲欲界(15)位。或前或後。與一下分惑滅離永斷智相應。  (16)若至阿羅漢果。更與一相應。謂一切結永斷(17)智相應。  若退由色界上心惑。但與一下分惑(18)永斷智相應  若至離欲色界位。與二相應。謂(19)與下分惑及色界惑永斷智相應。  若退由無色(20)界上心惑。亦但與此二相應。  何因＊唯阿那(21)含。及阿羅漢。安立與一一永斷智相應。不立(22)與多相應。  由此義 
住修道(26)位道類智爲初。乃至未得全離欲界染  及(27)離欲退皆成就六。至全離欲色愛未盡。  或(28)先離欲從道類智未起色盡勝果道前。(29)唯成一遍知。謂順下分盡。  從色愛盡及無(113b1)學位起色纒退亦一如前。  有色愛者從(2)色愛永盡先離色者從起色盡道至未全(3)離無色愛前成下分盡色愛盡二。  從無學(4)退起無色纒成二遍知。名如前説。  住無學(5)位唯成就一。謂一切結永盡遍知。何縁不還(6)阿羅漢果總集諸斷立一遍知。   
.  .  .  .  .  .  .  . 
               
tāsāṃ saṃkalanaṃ dhātuvairāgyaphalalābhataḥ | 
偈曰。算彼由離界。及至沙(23)門果。 
頌曰(7)越界得果故　二處集遍知 
. 
 
dvābhyāṃ kāraṇābhyāṃ parijñānāṃ saṃkalanaṃ bhavaty ekatvena vyavasthāpanaṃ dhātuvairāgyāt phalaprāptitaś ca |  tayoś cāvasthayor etad ubhayaṃ bhavati |  ataḥ sarvaṃ prahāṇaṃ saṃkalayyaikā parijñocyate | 
釋曰。由二種因計算。永斷智安立爲一。(24)何者爲二。由離欲諸界及得沙門果  此二位(25)中。具有二因。  是故合一切滅離。立爲一一永(26)斷智。 
(8)論曰。具二縁故。於一切斷總集建立爲一(9)遍知。一者越界。二者得果。  唯彼兩位具足二(10)縁。  故彼遍知總集爲一。 
.  .  . 
     
atha kaḥ kati parijñās tyajati labhate vā | 
復次何人捨幾永斷智及得亦爾。 
誰捨誰得幾種遍(11)知。 
. 
 
ekāṃ dve pañca ṣaṭ kaścij jahāty āpnoti pañca na || 5.70 || 
偈曰。(27)有人捨一二。五六無得五。 
頌曰(12)捨一二五六　得亦然除五 
. 
 
ekāṃ tyajati arhattvāt kāmavairāgyād vā parihīyamāṇaḥ |  dve parijñe tyajatyanāgāmī rūpavītarāgaḥ kāmavairāgyāt parihīyamāṇaḥ |  pañca tyajati vītarāgapūrvī mārgānvayajñāne |  sa hy avarabhāgīyaprahāṇaparijñālābhe pūrvikāḥ pañca parijñāstyajati |  ṣaṭ parijñāstyajatyānupoūrvikaḥ kāmavairāgyāt | lābhe ’pyevameva |  kaścid ekāṃ parijñāṃ labhate |  yaḥ kaścid apūrvā labhate |  kaścid dve yaḥ kevalād ārūpyadhātuvairāgyāt parihīyate |  kaścit ṣaṭ yo ’nāgāmiphalāt parihīyate |  pañca tu nai kaścil labhate | 
釋曰。捨一者。若從(28)阿羅漢果退。及從離欲欲界退。  捨二者。阿那(29)含人。離欲色界已後退離欲欲界。  捨五者。若(266a1)人先已離欲欲界。後在道類智位。  何以故。此(2)人得下分惑滅離時。捨前五永斷智。  捨六者。(3)若人次第修。由離欲欲界。如捨得亦爾。  有人(4)得一。  若人得未曾得。  有得二。若人退無色界(5)離欲有得六。  若人退阿那含果無退六還得(6)五。  See the previous record 
(13)論曰。言捨一者。謂從無學及色愛盡全離(14)欲退。  言捨二者。謂諸不還從色愛盡起欲(15)纒退。及彼獲得阿羅漢時。  言捨五者。謂先(16)離欲後入見諦道類智時  得下分盡捨前(17)五故。  言捨六者。謂未離欲所有聖者得離(18)欲時。得亦然者。謂有得一得二得六。唯除(19)得五。  言得一者。  謂得未得。及從無學(20)起色纒退。  言得二者。謂從無學起無色(21)界諸纒退時。言得六者。  謂退不還。  See the previous record 
.  .  .  .  .  .  .  .  .  . 
                   
samāptaḥ parijñāprasaṅgaḥ ||
abhidharmakośabhāṣye ’nuśayanirddeśo nāma pañcamaṃ kośasthānaṃ samāptm iti ||
śrīlāmāvākasya yadatra puṇyam | 
論永斷智竟(7)阿毘達磨倶舍＊釋論卷第十五(8)(9) 
因辯(22)隨眠分別斷竟(23)説一切有部倶舍論卷第二十一(24)(25)(26)(27)(28)(29) 
. 
 
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