Bibliotheca Polyglotta

vibhavecchā

偈(29)曰。非有愛聖人不起。

See the full verse quoted previously

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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。

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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

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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]

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dṛṣṭipuṣṭatvāt

偈曰。無見所圓故。

是見及疑親所増(21)長。[See also the full verse quoted previously]

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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。

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kaukṛtyaṃ nāpi cāśubham || 5.11 ||

偈曰。惡性(11)憂亦無。

See the full verse quoted previously

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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。

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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。

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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

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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

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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。

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navodhrvālambanā eṣāṃ dṛṣṭidvayavivarjitāḥ |

(255c1)於中偈曰。九惑上地境。於彼除二見。

See the full verse quoted previously

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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。

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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。

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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

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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。

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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。

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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

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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。

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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

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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。

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na rāgastasya varjyatvāt

偈曰。非欲所離(9)故。

See the full verse quoted previously

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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。

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na dveṣo ’napakārataḥ |

偈曰。非瞋非過故。

See the full verse quoted previously

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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。

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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

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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。

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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。

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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

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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

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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。

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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。

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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。

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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

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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。

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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。

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