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Vasubandhu: Abhidharmakośabhāṣya

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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
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) 
 
ṣaṣṭhaṃ kośasthānam 
分別賢聖品第六 
 
namo buddhāya 
 
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