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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    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
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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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bhūtā hi tāvat sattvā upapannā iti vijñāyante | atha saṃbhavaiṣiṇaḥ katame | 
已生者於道中已生衆生。此義易解。何者(14)尋求生。 
言(2)部多者。顯已生義。諸趣生已皆謂已生。復(3)説求生爲何所目。 
. 
 
manomayaḥ saṃbhavaiṣī gandharvaścāntarābhavaḥ || 3.40 ||
nirvṛttiś ca 
偈曰。意生尋求生。乾闥婆中有。對(15)有。 
See the full verse quoted previously 
. 
 
antarābhavo hy ebhir abhidhānairukto bhagavatā |  sa eva manonirjātatvāt manomaya uktaḥ |  śukraśoṇitādikaṃ kiñcid bāhyam anupādāya bhāvāt |  saṃbhavaiṣaṇaśīlatvāt saṃbhavaiṣī |  gandharvaṇāt gandharvaḥ | upapattyadbhimukhatvād abhinirvṛttiḥ |  “avyābādhamātmabhāvamabhinirvartya savyābādhe loke upapadyata” iti sūtrapadāt |  “tathāsti pudgalo yasyābhinirvṛttisaṃyojanaṃ prahīṇaṃ nopapattisaṃyojanam” iti sūtra catuḥkoṭikāt |  prathamā koṭirdvidhātuvītarāgasyordhvaṃsrotaso ’nāgāminaḥ |  dvitīyāntarāparinirvāyiṇaḥ |  tṛtīyā ’rhatām | caturthyetānākārān sthāpayitvā |  bhūtāvā ’rhantaḥ saṃbhavaiṣiṇaḥ satṛṣṇāḥ | 
釋曰。世尊以此五名。説中陰衆生。何以(16)故。  此衆生從意生故。故説意生。  不取不淨及(17)血所有諸外爲生依故。  尋求生者。欲得生未(18)得故。處處尋求生。  乾闥婆者。由食香故。以(19)香益身行向於道故。對有者。對向生處起故。  (20)如經言。對起有礙害自體。生有礙害世間。  由(21)此經言故。對有名中陰。復有別經言。有衆生(22)對有結已盡。非生有結。此經中有四句。      復次(23)已生者。謂阿羅漢。  尋求生者。謂有愛衆生。 
此目中有。由佛世尊(4)以五種名説中有故。何等爲五。  一者意成。(5)從意生故。  非精血等所有外縁合所成故。  (6)二者求生。常喜尋察當生處故。  三者食香。(7)身資香食往生處故。四者中有。二趣中間(8)所有蘊故。五者名起。對向當生暫時起故。  (9)如契經説。有壞自體起。有壞世間生。起謂中(10)有。  又經説。有補特伽羅。已斷起結未斷生(11)結。於此經中廣説四句。  離二界貪諸上流(12)者爲第一句。  中般涅槃爲第二句。  諸阿羅漢(13)爲第三句。除前諸相爲第四句。  又部多者。(14)謂阿羅漢。餘有愛者説名求生。 
.  .  .  .  .  .  .  .  .  .  . 
                     
atha katyāhārāḥ sattvānāṃ sthitaye kati saṃbhavaiṣiṇāmanugrahāya |  sarve ’pyubhayatheti vaibhāṣikāḥ |  kavaḍīkārāhāro ’pi hi tadrāgiṇāṃ punar bhavāya saṃvartate | uktaṃ hi |  bhagavatā “atvāra ime āhārā rogasya mūlalṃ gaṇḍasya śalyasya jarāmaraṇasya pratyaya” iti |  manaḥsaṃcetanā ’pi ceha sthitaye dṛśyate |  evaṃ hi varṇayanti durbhikṣābhyāhatena kīla pitrā putrakau saktava iti bhasmanā bhastrāṃ paripūrya kīlake āsajyāśvāsitau |  tau ca tāṃ parikalpayantau ciramapyāsitau kenāpi codghāṭitāyāṃ bhasmeti nairāśyamāpannau vyāpannāviti |  punaś ca mahāsamudre bhagnayānapātrāḥ puruṣāḥ sthalam iti mahāntaṃ phenapiṇḍaṃ pradrutāḥ āmṛśya cainaṃ nirāśā uparemuriti |  saṃgītiparyāye coktaṃ mahāsamudrādaudārikāḥ prāṇino jalāt sthalamabhir uhya sikatāsthale ’ṇḍāni sthāpayitvā sikatābhir avaṣṭabhya punar api mahāsamudre ’vataranti |  tatra yāsāṃ mātṛṇāmaṇḍānyārabhya smṛtirna muṣyate tānyaṇḍāni na pūtībhavanti yāsāṃ tu muṣyate tāni pūtībhavanti |  tadetanna varṇayanti sautrāntikāḥ |  mā bhūt parakīyeṇāhāreṇāhāra iti |  evaṃ tu varṇayanti |  yeṣām aṇḍānāṃ mātaramārabhya smṛtirna muṣyate tāni na pūtībhavanti |  yeṣāṃ tu muṣyate tāni pūtībhavanti |  tasyāḥ sparśāvasthāyāḥ smarantīti | 
(24)復次幾種食令已生衆生。住幾種食能滋益(25)尋求衆生生。  毘婆沙師説。一切食皆能爲二(26)事。  何以故。段食亦於有愛衆生令得後有。  佛(27)世尊説。有四食爲病根癰刺老死等縁。  作意(28)食亦曾見令現生住。  先舊師説如此有一父(29)遭飢餓難。以滿嚢灰挂置壁上。慰喩二子語(212c1)云是麨。  二子數思麨嚢。得多時安住。後時(2)有人。爲開彼知是灰。失先作意即便命終。  復(3)次於海中有多人。船敗見大濤聚。思謂是(4)岸。隨往趣彼。至已觸之方知是＊濤。失先作(5)意即便命終。  於別誦中説。海中有大身衆生。(6)從水登岸。於沙上生卵。以沙覆之還入海中。  (7)若母於此卵憶念不忘。卵則不壞。母若於中(8)忘失憶念。此卵即壞。  經部解不爾。勿由他食(9)他食得成。  See the previous record  若釋應如此。  於中若卵縁母。憶念(10)不忘。  卵則不壞。若忘即壞。  有餘師説。此憶(11)在觸位中。 
幾食能令部(15)多安住。幾食資益求生有情。  毘婆沙師説。皆(16)具四。  諸有愛者。亦由段食爲縁資益令招(17)從有。  以世尊説四食皆爲病癰箭根老死(18)縁故。  亦見思食安住現身。  世傳有言。昔有(19)一父。時遭飢饉欲造他方。自既飢羸。二(20)子嬰稚。意欲攜去力所不任。以嚢盛灰(21)挂於壁上。慰喩二子云是麨嚢。  二子希望(22)多時延命。後有人至取嚢爲開。子見是灰(23)望絶便死。  又於大海有諸商人。遭難敗船(24)飮食倶失。遙瞻積沫疑爲海岸。意望速至(25)命得延時。至觸知非望絶便死。  集異門足(26)説。大海中有大衆生。登岸生卵埋於砂内(27)還入海中。  母若常思卵便不壞。如其失念(28)卵即敗亡。  此不應然。違食義故。豈他思食(29)能持自身。  See the previous record  理實應言卵常思母得不爛壞。(55c1)忘則命終。  See the previous record  See the previous record  起念母思在於觸位。諸有漏法(2)皆滋長有。 
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atha kasmāc catvāra evāhārāḥ |  nanu ca sarva eva sāsravā dharmā bhavānāṃ poṣakāḥ |  yadyapyetadevaṃ tathāpi pradhānyenoktam 
云何説食唯四。  爲不如此耶。一切(12)有流法。必能滋益有。  雖然由勝故説。 
如何世尊説食唯四。    雖爾就勝(3)説四無失。 
.  .  . 
     
iha puṣṭyarthamāśrayāśritayor dvayam |
dvayamanyabhavākṣpanivṛttyarthaṃ yathākramam || 3.41 || 
偈曰。爲(13)益此。能依所依二。能引生別。有次第説後。(14)二 
謂初二食能益此身所依能依。(4)後之二食能引當有能起當有。[See the also full verse quoted previously] 
. 
 
āśrayo hi sendriyaḥ kāyaḥ | tasya puṣṭaye kavaḍīkārāhārāḥ |  āśritāścittacaittāsteṣāṃ puṣṭaye sparśaḥ |  anayos tāvad ihotpannasya bhavasya poṣaṇe prādhānyam |  manaḥsaṃcetanayā punar bhavasyākṣepaḥ ākṣiptasya punaḥ karmaparibhāvitādvijñānavījādabhinirvṛttirityanayoranutpannasya bhavasyākaraṇe prādhānyam |  ataś catvāra uktāḥ |  pūrvakau hi dvau dhātrīsthānīyau jātasya poṣakatvāt |  uttarau mātṛsthānīyau janakatvād iti |  yaḥ kaścit kavaḍīkāraḥ sarvaḥ sa āhāraḥ |  syāt kavaḍīkāro nāhāra iti catuṣkoṭikam |  prathamā koṭiryaṃ kavaḍīkāraṃ pratītyendriyāṇām apacayo bhavati mahābhūtānāṃ ca paribhedaḥ |  dvitīyā koṭistraya āhārāḥ |  tṛtīyā yaṃ kavaḍīkāraṃ pratītyendriyāṇām upacayo bhavati mahābhūtānāṃ ca vṛddhiḥ |  caturthyetānākārān sthāpayitvā |  evaṃ sparśadibhir api yathāyogaṃ catuḥkoṭikāni karttavyāni |  syāt sparśādīn pratītyendriyāṇām upacayo mahābhūtānāṃ ca vṛddhirna ca ta āhārāḥ |  syād anyabhūmikānanāsravāṃś ca |  yo ’pi hi paribhukto bhokturbādhāmādadhāti so ’pyāhāra eva |  āpāte ’nugrahāt |  dvayorhi kālayorāhāra āhārakṛtyaṃ karoti paribhujyamāno jīryaṃśceti vaibhāṣikāḥ |  atha kasyāṃ gatau katyāhārāḥ |  sarvāsu sarve | evaṃ yoniṣv api | kathaṃ narakeṣu kavaḍīkāra āhāraḥ |  pradīptāyaspiṇḍāḥ svathitaṃ ca tāmrām |  yadyūpaghātako ’pyāhāro bhavati catuḥkoṭikaṃ bādhyate prakaraṇagranthaś ca “kavaḍīkāra āhāraḥ katamaḥ |  yaṃ kavaḍīkāraṃ pratītyendriyāṇām upacayo bhavati mahābhutānāṃ ca vṛddhiryāpanā ’nuyāpaneti vistareṇa yāvad vijñānam |”  upacayāhārābhisaṃdhivacanādavirodhaḥ |  apacayāhārastu narakekṣu lakṣaṇaprāptatvāt |  so ’pi hi jighatsāṃ pipāsāṃ hantuṃ samartha iti |  apitu pratyekanarakeṣu manuṣyavat kavaḍīkārāhārasadbhāvādyuktaṃ pāñcagatikatvam |  uktaṃ bhagavatā “yaś ca bāhyakānām ṛṣīṇāṃ kāmebhyo vītarāgāṇāṃ śataṃ bhojayedyaś caikaṃ jambūṣaṇḍagataṃ pṛthagajanam |  ato dānādidaṃ dānaṃ mahāphalataram” iti |  ko ’yaṃ jambūṣaṇḍagato nāma pṛthagjanaḥ |  jambūdvīpanivāsinaḥ kukṣimanta ity eke |  tadetanna yuktamekam iti vacanāt |  kaścātra viśeṣaḥ |  syād yadi bhūyasaḥ pṛthagjanān bhojayitvā bhūyaḥ puṇyaṃ syāt nālpīyaso vītarāgāniti |  saṃnikṛṣṭo bodhisattva ity apare |  tadetanna varṇayanti “bahutaraṃ hi tasmai datvā puṇyaṃ nārhatkoṭibhya” iti |  ato nirvedhabhāgīyalābhī pṛthagjana eṣo ’bhipretaḥ iti vaibhāṣikāḥ |  natviyamanvarthā saṃjñā nāpikvacitparibhāṣitā sūtre śāstre vā |  jambūṣaṇḍagato nirvedhabhāgīyalābhīti parikalpa evāyaṃ kevalaḥ |  bodhisattva eva tv eṣu jambūdvīpaṣaṇḍeṣu niṣaṇṇo yujyate |  sa hi pṛthagjana kāmavairāgyasaṃbandhena tadānīṃ tebhyo viśiṣyamāṇa ukta iti |  anantebhyo ’pi hi sa tebhyo viśiṣyamāṇaḥ |  śatagrahaṇaṃ tu pūrvādhikārāt |  itthaṃ caitadevaṃ yadevaṃ paryudasya bāhyakebhya eva srotāpatti phalapratipannakaṃ viśeṣayāṃbabhūva |  anyathā hi jambūṣaṇḍagatādeva vyaśeṣayiṣyat |  ukto yathā sattvānāṃ pratītyasamutpādo yathāvasthitiścyutirapyuktā yathāyuḥkṣayādibhiḥ | 
釋。曰所依者。謂有根身。爲滋益此身段食(15)爲勝。  能依者。謂心及心法。爲滋益此法觸食(16)爲勝。  如此二食。於滋益現世已生有中勝餘。  (17)復立作意食者。於引後有爲勝。是所引有。(18)從業所薫修識種子生。如此後二。於引生未(19)生有爲勝。  是前二食如乳母。能將養已生故。(20)後二食如生母。能生未生故。由勝餘故唯立(21)四。  See the previous record  See the previous record  爲一切所呑分段皆是。  食不有分段是所(22)呑而非段食。  此有四句第一句者。若呑此分(23)段。諸根壞損害四大。  第二句者。謂餘三食。  第(24)三句者。是所呑分段能滋益諸根増長四大。  (25)第四句者。除前三句。  如此與觸等如理應各(26)立四句。  爲有縁觸等得諸根滋益。及四大増(27)長。是諸亦非食不。  有謂別地及無流。  餘句應(28)思。若人食此食。損食者根大。此物亦是食。  (29)由執初至故。  何以故。段食於二時中作食(213a1)用。若正食時對治本病。若消時増益身大。毘(2)婆沙師説如此。  於何道有幾食。  於一切道有(3)一切食。於生亦爾。於地獄云何有段食。  有燃(4)赤鐵段爲食。  錫赤鐵汁爲飮。若能損害物亦(5)是食。則違前四句。亦違分別道理論。彼論(6)云。何者爲段食。  若縁此分段滋益諸根。増長(7)四大相續得愈。及識亦爾。廣説如論。  由約(8)能増益食説。故無相違。  損害食於地獄中亦(9)有食相。何以故。  此食有能爲暫遮飢渇等病。  (10)復次有別處地獄。如人道有段食故。是故段(11)食遍五道中。有此義應然。  佛世尊説。若有人(12)施一百離欲欲界外仙人食。若有人施一凡(13)夫人食。  此人在剡浮密林中行。於此前施後(14)施。福徳百千倍勝。  是何凡夫在剡浮密林(15)中行。  餘師説。住於剡浮。或云。是有福凡(16)夫。  此執不然。由説一故。  此中何所以。  施一(17)凡夫食福徳。多勝施多離欲凡夫。若施多凡(18)夫食。此福徳勝施一凡夫。是義可然。  有餘師(19)説。是近佛地菩薩。  餘師不説此義。何以故。若(20)施此菩薩福徳最多。不可稱數。若施此人所(21)得福徳。乃至施百倶胝阿羅漢。亦所不及。  毘(22)婆沙師説。有凡夫已得四諦觀決擇分能。  此(23)中説名在剡浮密林中行。此名與義不相稱。(24)又不曾於餘處但假安立此名。謂經及阿毘(25)達磨藏等中。  説剡浮密林中行。必得四諦觀(26)決擇分能。是故此是自所分別。  若爾云何。必(27)約菩薩正在剡浮密林中行。故説此言。  何以(28)故。此菩薩於是時與凡夫離欲。欲界二義相(29)應故。於餘仙人分別。  令異此菩薩。於無邊衆(213b1)生無量倍勝。  而報百者。由隨前所立。  此義(2)必應爾。何以故。由除此人於外仙人格量(3)須陀洹故。  若不爾。應以剡浮密林中行＊格量(4)須陀洹説衆生依因依縁生。及衆生得住義(5)已。  衆生死墮義亦已説。謂由福盡。不由命盡(6)等。 
言所依者。(5)謂有根身。段食於彼能爲資益。  言能依者。(6)謂心心所。觸食於彼能爲資益。  如是二食(7)於已生有資益功能最爲殊勝。言當有者。(8)謂未來生。  於彼當生思食能引。思食引已。(9)從業所熏識種子力後有得起。如是二食(10)於未生有引起功能最爲殊勝。  故雖有漏(11)皆滋長有而就勝能唯説四食。  前二如養(12)母養已生故。  後二如生母生未生故。  諸所(13)有段皆是食耶。  有段非食應作四句。  第一(14)句者。謂所飮噉爲縁損壞諸根大種。  第二(15)句者。謂餘三食。  第三句者。謂所飮噉爲縁(16)資益諸根大種。  第四句者。除前諸相。  如是(17)觸等隨其所應一一當知。皆有四句。  頗有(18)觸等爲縁資益諸根大種而非食耶。  有謂(19)異地無漏觸等。  諸有食已捐食者身亦名(20)爲食。  初資益故。  毘婆沙説。食於二時能爲(21)食事。倶得名食。一初食時能除飢渇。二消(22)化已資根及大。  何趣何生各具幾食。  五趣四(23)生皆具四食。如何地獄有段食耶。  鐵丸洋(24)銅豈非段食。  若能爲害亦是食者。則與前(25)説四句相違。又品類足言。云何爲段食。  謂(26)能資益諸根大種。廣説乃至識食亦爾。  彼説(27)且依能資益者説名爲食故不相違。  然地(28)獄中熱鐵丸等雖於食已能爲損害  而能(29)暫時解除飢渇。得食相故亦名爲食。  又孤(56a1)地獄段食如人。故五趣中皆有四食。  世尊所(2)説。有人能施一百外道離欲仙食。若能施(3)一贍部林中異生者食。  其果勝彼。See the also previous record  何謂贍部(4)林中異生。  有作是釋。所有一切住贍部洲(5)諸有腹者。  彼釋非理。説一言故。  又於此(6)中有施無量異生者食。  理勝以食施少外(7)道離欲仙人。何足爲奇挍量歎勝。  有言。彼(8)是近佛菩薩。  理亦不然。施彼獲福勝施倶(9)胝阿羅漢故。  毘婆沙者説。此異生是已獲得(10)順決擇分。  此名與義亦不相應。曾無契經(11)或本論  説得順決擇分居贍部林中。當知(12)彼唯自所分別。  後身菩薩居贍部林名彼(13)異生。此説應理。  爾時菩薩同離欲仙故。對(14)彼仙挍量歎勝。  雖施菩薩福勝無邊。  乘前(15)挍量且言勝百。  理必應爾。由後世尊除(16)彼異生還將外道對預流向挍量勝劣。  若(17)不爾者世尊則應將彼異生對預流向。  已(18)説有情縁起及住。如先所説壽盡死等。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                                                             
idam idānīṃ vaktavyam | katamasmin vijñāne vartamāne cyutyupapattī bhavata ity āha 
此義今當説。爲於何識正起時衆生得死(7)墮及託生。 
今(19)應正辦。何識現前何受相應有死生等。 
. 
 
chedasaṃdhāna vairāgyahānicyutyupapattyaḥ |
manovijñāna eveṣṭāḥ 
偈曰。斷接善離欲。退及死託生。(8)此事於意識。 
頌(20)曰(21)斷善根與續　離染退死生
(22)許唯意識中　死生唯捨受
(23)非定無心二　二無記涅槃
(24)漸死足齊心　最後意識滅
(25)下人天不生　斷末摩水等 
. 
 
kuśalalmūlasamucchedaḥ kuśalamūlapratisaṃdhānaṃ dhātubhūmivairāgyaṃ parihāṇiścyutirupapattiś ca |  ete ṣaṭ dharmā manovijñāna eveṣyante nānyatra |  upapattivacanādantarābhavapratisaṃdhirapyuktarūpo veditavyaḥ |  vedanāyāṃ tu 
釋曰。斷善根。更接善根。離欲(9)下界。退失上界死生。  如此六法。於意識中(10)成。非於餘識。  由説生故。託中有義亦是所(11)説。若約受死生云何。   
(26)論曰。斷善續善離界地染從離染退命終(27)受生。  於此六位法爾唯許意識非餘。  所説(28)生言應知。亦攝初結中有。   
.  .  .  . 
       
upekṣāyāṃ cyutodbhavau || 3.42 || 
偈曰。於捨受死生。 
See the full verse quoted previously 
. 
 
cyutir eva cyutam upapattir udbhavaḥ |  e tāvad uḥkhāsukhāyāṃ vedanāyāṃ bhavatastasyā apaṭutvāt |  itare hi vedane paṭvyau | na ca paṭuvijñāne cyutyupapattī yujyete |  tatrāpi ca manovijñāne ’pi 
釋(12)曰。捨命及受生。  此二心在不苦不樂受中。此(13)受昧鈍故。  餘受則明了。於明了識中死生不(14)成。  於此意識中。 
死生唯許捨受(29)相應。  捨相應心不明利故。  餘受明利不順(56b1)死生。   
.  .  .  . 
       
naikāgrācittayor etau 
偈曰。非一無心二。 
See the full verse quoted previously 
. 
 
cyutodbhavāviti vartate | na hi samāhitacittasyāsti cyutirupapattirvā |  visabhāgabhūmikatvād abhisaṃskārikatvād anugrāhakatvāc ca |  nāpy acittasya sā na hy acittaka upakramituṃ śasyeta |  yadā cāsyāśrayo vipariṇantumārabhate tadāvaśyamasya tadāśrayapratibaddhaṃ cittaṃ saṃmukhībhūya paścāt pracyaveta nānyathā |  upapattau ca cittacchedahetvabhāvādvinā ca kleśenānupapatterayuktamacittakatvam | 
釋曰。死(15)及生雖復在意識。非一心及無心中。何以故。(16)若人正在定心無死生義。  地非同分故。功用(17)所成故。能爲利益故。  於無心中亦不得死。何(18)以故。若無心人則無横害。  是時依止若欲起(19)變異。是時隨屬依止心。必定起現前。後方捨(20)命非餘。  若於受生時無心亦不應然。心斷因(21)不有故。若離上心惑。不得受生故。是故於(22)中無心不應道理。 
又此二時唯散非定。要有心位必非無(2)心。非在定心有死生義。  界地別故。加行生(3)故。能攝益故。  亦非無心有死生義。以無心(4)位命必無損。  若所依身將欲變壞。必定還(5)起屬所依心。然後命終。更無餘理。  又無心(6)者不能受生。以無因故。離起煩惱無受(7)生故。 
.  .  .  .  . 
         
maraṇabhavastriprakāra ity uktam | arhas tu 
死有有三種。於前已説。 
雖説死有通三性心。然入涅槃唯二(8)無記。 
. 
 
nirvātyavyākṛtadvaye | 
偈(23)曰。涅槃二無記。 
See the full verse quoted previously 
. 
 
airyāpathike vipākacitte vā | asti cet kāmadhātau vipāka upekṣā |  nāsti ced airyāpathika eva |  kim artham avyākṛṭa eva nānyasmin |  tadvi cittacchedānukūlaṃ durbalatvāt | 
釋曰。於威儀心及果報心。(24)若於欲界中。有果報名捨。  若無於威儀心般(25)涅槃。  云何但於無記非餘心中。  此無記。隨順(26)心斷絶。由力弱故。 
若説欲界有捨異熟。彼説欲界入涅(9)槃心亦具威儀異熟無記。  若説欲界無捨異(10)熟。彼説欲界入涅槃心但有威儀而無異(11)熟。  何故唯無記得入涅槃。  無記勢力微順(12)心斷故。 
.  .  .  . 
       
atha mriyamāṇasya kasmin śarīrapradeśe vijñānaṃ nirudhyate |  sakṛnmaraṇe samanaskaṃ kāyendriyaṃ sahasā ’ntardīyate |  yadi tu krameṇa cyavate tataḥ 
若人正死。於何身。分中(27)意識斷滅。  若一時死。身根共意識一時倶(28)滅。  若人次第死。此中 
於命終位何身分中識最後滅。  頓(13)命終者意識身根欻然總滅。   
.  .  . 
     
kramacyutau pādanābhihṛdayeṣu manaścyutiḥ || 3.43 ||
adhonṛsuragājānāṃ 
偈曰。次第死脚臍。於(29)心意識斷。下人天不生。 
See the full verse quoted previously 
. 
 
adho gacchantītyadhogā apāyagāminaḥ | nṛn gacchantīti nṛgā manuṣyagāminaḥ |  surān gacchantīti suragā devagāminaḥ |  teṣāṃ yathāsaṃkhyaṃ pādayornābhyāṃ hṛdaye ca vijñānaṃ saṃnirudhyate |  na punar jāyanta ityajā arhantaḥ | teṣām api hṛdaye vijñānaṃ nirudhyate |  mūrdhnītyapare |  kāyendriyasya teṣu nirodhāt kāyendriyaṃ hi mriyamāṇasya tapta ivopale jalaṃ niṣṭhyūtaṃ saṃkocamāpadyamānaṃ pādādiṣvantardhīyata iti |  evaṃ ca punaḥ krameṇa maraṇam |  prāṇināṃ prāyeṇa marmacchedavedanābhyāṃ hatānāṃ jāyate | 
釋曰。若人必往惡道(213c1)受生。及人道  天道。  如此等人。次第於脚於臍(2)於心意識斷滅。  不更受生是名不生。謂阿羅(3)漢。此人於心意識斷絶。  有餘部説於頭上。  何(4)以故。身根於此等處。與意識倶滅故。若人正(5)死。此身根如熱石上水漸漸縮減。於脚等處(6)次第而滅。  復次若衆生如此次第捨命。  於中(7)多衆生。爲斫末摩苦受所逼方死。云何斫(8)末摩。 
若漸死者往下(14)人  天。  於足齊心如次識滅。謂墮惡趣説名(15)往下。彼識最後於足處滅。若往人趣識滅(16)於臍若往生天識滅心處。  諸阿羅漢説名(17)不生。彼最後心亦心處滅。  有餘師説。彼滅(18)在頂。  正命終時於足等處身根滅故。意識(19)隨滅。臨命終時身根漸滅。至足等處欻然(20)都滅。如以少水置炎石上。漸減漸消一處(21)都盡。  又漸命終者。  臨命終時多爲斷末摩(22)苦受所逼。 
.  .  .  .  .  .  .  . 
               
marmacchedas tv abādibhiḥ | 
偈曰。末摩水等。釋曰。末摩者。於身(9)有別處。如偈言(10)於身有是處　由隨觸令死
(11)若優鉢羅花　鬚微塵所觸 
無有別物名爲末摩。See the also full verse quoted previously 
. 
 
śarīrapradeśāḥ kecidupahanyamānā maraṇamānayanti |  te hy etaducyante marmāṇīti |  tāni cāptejovāyudhātūnām anyatamenātiprāyaṃ gatena niśitaśastrasaṃpātasyardhināḍītībrābhir vedanābhiḥ chidyanta iva na ca punas tāni kāṣṭhādivacchidyante chinnabadvā punar na ceṣṭanta iti cchinnāny ucyante |  kasmānna pṛthivīdhātunā |  caturthadoṣābhāvāt | vātapittaśleṣmāṇo hi trayo doṣāḥ |  te cāptejovāyudhātupradhānā yathāyogam iti |  bhājanalokasaṃvarttanīsādharmyeṇetyapare |  deveṣu nāsti marmacchedaḥ |  kiṃ tu cyavanadharmaṇo devaputrasya pañcopanimittāni prādurbhavanti |  vastrāṇām ābharaṇānāṃ ca manojñaḥ śabdo niś carati śarīraprabhā mandībhavati snātasyodabindavaḥ kāye saṃtiṣṭhante capalātmanā ’pyekatra viṣaye buddhiravatiṣṭhate unmeṣanimeṣau cākṣṇoḥ saṃbhavataḥ |  etāni tu vyabhicārīṇi |  pañca punar nimittāni maraṇaṃ nātivarttante |  vāsāṃsi kliśyanti mālā mlāyanti kakṣābhyāṃ svedo mucyate daurgandhyaṃ kāye ’vakrāmati sve cāsane devaputro nābhir amate |  so ’yaṃ sattvaloka evam utpadyamānastiṣṭhan cyavamanaś ca triṣu rāśiṣu sthāpito bhagavatā |  trayo rāśayaḥ |  samyaktvaniyato rāśirmithyātvaniyato rāśiraniyato rāśiriti |  tatra punaḥ 
(12)故知身中有別處若於中被損觸能引令死。  (13)此身分名末摩。  此末摩。水風火中隨一大若(14)起相乖。似利刃斫之。即便破壞。此不如薪(15)等被斫即斷如被斫即無復動覺。故説名斫。  (16)云何不由地大  第四病無故。風熱痰三病。  如(17)次第以風火水大爲上首。  與外器世界三災(18)相似故。是故於内身有三災。此斫末摩苦受(19)死者。多於此人起。謂能數數行。斫他末摩(20)事。此人必由斫末摩苦受死。  於諸天中無末(21)摩苦受死。  雖然若諸天子應有退墮事。先有(22)五種小變異相現。  一衣服及莊嚴具出不可(23)愛聲。二身光闇昧。三正浴時水滴住身。四本(24)心於塵馳動今住一塵。五眼有瞬動。  此五(25)或時不定。  復有五種大變異相現。必不免死。  (26)一衣服染著塵穢。二花鬘萎燥。三腋下汗出。(27)四臭氣入身。五於自坐處不得安坐。  如此衆(28)生世界如此生住退。佛世尊安立。屬三聚攝(29)衆生。  聚有三種。  一正定聚。二邪定聚。三不(214a1)定聚。  於此中 
然於身(23)中有異支節觸便致死。  是謂末摩。  若水(24)火風隨一増盛。如利刀刃觸彼末摩。因此(25)便生増上苦受。從斯不久遂致命終。非如(26)斬薪説名爲斷。如斷無覺故得斷名。  地界(27)何縁無斯斷用。  以無第四内災患故。内三(28)災患。謂風熱淡  水火風増隨所應起。  有説。(29)此似外器三災。  此斷末摩天中非有。  然諸天(56c1)子將命終時。先有五種小衰相現。  一者衣(2)服嚴具出非愛聲。二者自身光明忽然昧劣。(3)三者於沐浴位水渧著身。四者本性囂馳(4)今滯一境。五者眼本凝寂今數瞬動。  此五(5)相現非定當死。  復有五種大衰相現。  一者(6)衣染埃塵。二者花鬘萎悴。三者兩腋汗出。四(7)者臭氣入身。五者不樂本座。  此五相現必(8)定當死。世尊於此有情世間生住沒中建(9)立三聚。  何謂三聚。  See the next record after verse[56c11]   
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                 
samyaṅmithyātvaniyatā āryānantaryakāriṇaḥ || 3.44 || 
偈曰。正定邪定聚。聖人無間(2)作。 
頌曰(10)正邪不定聚　聖造無間餘 
. 
 
“samyaktvaṃ katamat |  yattatparyādāya rāgaprahāṇaṃ paryādāya dveṣaprahāṇaṃ paryādāya mohaprahāṇaṃ paryādāya sarvakleśaprahāṇam idam ucyate samyaktvam” iti sūtram |  āryāḥ katame |  yeṣām anāsravo mārga utpannaḥ | ārādyātāḥ pāpakebhyo dharmebhya ityāryāḥ |  ātyantikavisaṃyogaprāptilābhāt |  ete hi kleśakṣaye niyatatvāt samyaktvaniyatāḥ mokṣabhāgīyalābhino ’pyavaśyaṃ parinirvāṇadharmāṇa iti |  kasmānna samyaktve niyatāḥ |  te hi mithyātve ’pi niyatā bhaveyuḥ |  na ca te kālaniyamena samyaktve niyatā yathā saptakṛtvaḥ paramādayaḥ |  mithyātvaṃ katamat |  narakāḥ pretāstiryañca idam ucyate mithyātvam |  tatrānantaryakāriṇo narake niyatatvānmithyātvaniyatāḥ |  niyatebhyo ’nye ’niyatā iti siddham |  pratyayāpekṣaṃ hi teṣām ubhayabhāktvam anubhayabhāktvaṃ ca |  uktaḥ sattvaloko bhājanaloka idānīṃ vaktavyaḥ | 
釋曰。何者爲正。  欲盡無餘。瞋盡無餘。癡(3)盡無餘。一切惑盡無餘。故名爲正。經説如(4)此。  See the next record  聖者若此人相續中無流道已生故名聖。(5)云何名聖。從惡墮法能遠出離故名聖。  由至(6)得必定永離滅果故。  如此等人由於惑盡定(7)故。故名正定。若人已得解脱分能。善根必定(8)涅槃爲法。  云何不立爲正定。  此人後當墮於(9)邪定。  此人不由時定定於正中。譬如七勝等。  (10)何者爲邪。  地獄畜生鬼神道。説此名邪。  此中(11)作無間業人。於地獄道中定故。説名邪定。  若(12)異二定所餘非定。此義自成。  是三聚觀因縁(13)屬二不屬二  (14)説衆生世界已。器世界今當説。 
(11)論曰。一正性定聚。二邪性定聚。三不定性聚。(12)何名正性。謂契經言。  貪無餘斷。瞋無餘斷。(13)癡無餘斷。一切煩惱皆無餘斷。是名正性。  定(14)者謂聖。  聖謂已有無漏道生遠諸惡法故(15)名爲聖。  獲得畢竟離繋得故。  定盡煩惱故(16)名正定。諸已獲得順解脱分者。亦定得涅(17)槃。  何非正定。  彼後或墮邪定聚故。  又得涅(18)槃時未定故。非如預流者極七返有等。又(19)彼未能捨邪性故。不名正定。  何名邪性。  (20)謂諸地獄傍生餓鬼。是名邪性。  定謂無間。(21)造無間者必墮地獄故名邪定。  正邪定餘(22)名不定性。  彼待二縁可成二故  (23)説一切有部倶舍論卷第十(24)(25)(26)(27)(28)(29)(57a1)(2)(3)阿毘達磨倶舍論卷第十一(4)　　尊者世親造(5)　三藏法師玄奘奉　　詔譯　(6)　　分別世品第三之四(7)如是已説有情世間。器世間今當説。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                             
tatra bhājanalokasya saṃniveśamuśantyadhaḥ |
lakṣaṣoḍaśakodvedhamasaṃkhyaṃ vāyumaṇḍalam || 3.45 || 
偈曰。此中器(15)世界。説於下依住。深十六洛沙。風輪廣無(16)數。 
頌曰(8)安立器世間　風輪最居下
(9)其量廣無數　厚十六洛叉
(10)次上水輪深　十一億二萬
(11)下八洛叉水　餘凝結成金
(12)此水金輪廣　徑十二洛叉
(13)三千四百半　周圍此三倍 
. 
 
trisāhasramahāsāhasralokadhātorevaṃ saṃniveśamicchanti |  yadutākāśaṣpratiṣṭhamadhastādvāyumaṇḍalamabhinirvṛttaṃ sarvasattvānām |  karmādhipatyena tasya yojanalakṣāṇāṃ ṣoḍaśakamudvedhaḥ pariṇāhenāsaṃkhyaṃ tathā ca dṛḍhaṃṃ yanmahālagno ’pi vajreṇa bhettumaśaktaḥ |  tasyopariṣṭāt 
釋曰。三千大千世界。諸佛説深廣。  謂依(17)於空住下底風輪。由衆生増上業所生。  此風(18)輪厚十六洛沙由旬。縱廣無復數。堅實如此。(19)若大諾那力人。以金剛杵懸撃擲之。金剛碎(20)壞而風輪無損。  於風輪上。 
(14)論曰。許此三千大千世界如是安立  形量(15)不同。謂諸有情業増上力。  先於最下依止(16)虚空有風輪生廣無數。厚十六億踰繕那。(17)如是風輪其體堅密。假設有一大諾健那。(18)以金剛輪奮威懸撃。金剛有碎風輪無損。   
.  .  .  . 
       
apām ekādaśodvedhaṃ sahasrāṇi ca viṃśatiḥ || 
偈曰。水輪深十(21)一。復有二十千。 
See the full verse quoted previously 
. 
 
maṇḍalam iti varttate |  tasmin vāyumaṇdale sattvānāṃ karmabhir meghāḥ saṃbhūyākṣamātrābhir dhārābhir abhivarṣanti |  tat bhavaty aṣāṃ maṇḍalam |  tasya yojanānām ekādaśalakṣāṇyūrdhve ’dho viṃśatiś ca sahasrāṇi |  kathaṃ tā āpo na tiryaṅgvisravanti |  sattvānāṃ karmādhipatyena |  yathā hi bhuktaṃ pītamannaṃ pānaṃ ca nāpakvaṃ pakvāśayamāpatatī tyeke |  kusūlanyāyena vāyunā saṃdhāryanta iti nikāyāntarīyāḥ |  tāś ca punar āpaḥ sattvānāṃ karmaprabhāvasaṃbhūtairvāyubhir āvartyamānā upariṣṭātkāñcanībhavanti pakvakṣīrīśarībhāvayogena |  tat bhavaty aṣāṃ maṇḍalam | 
  釋曰。於風輪上。由衆生業(22)増上。諸雲聚集雨雨滴如大柱。  此水輪成。  深(23)十一洛沙二萬由旬。  云何於中水輪不傍流(24)散。  由衆生業増上力故。  譬如所食所飮。是諸(25)食飮若未消時。不墮熟藏。餘師説如此。  或如(26)食道理故。由風所持故不流散。餘部説如此。  (27)復次此水由衆生業勝徳所生。有別風大吹(28)轉此水。於上成金。如熟乳上生膏。   
  (19)又諸有情業増上力。起大雲雨澍風輪上。(20)滴如車軸  積水成輪。  如是水輪於未凝結(21)位深十一億二萬踰繕那。  如何水輪不傍流(22)散。  有餘師説。一切有情業力所持令不流(23)散。  如所飮食未熟變時。終不流移墮於(24)熟藏。  有餘部説。由風所持令不流散。如篅(25)持穀。  有情業力感別風起。搏撃此水上結(26)成金。如熟乳停上凝成膜。   
.  .  .  .  .  .  .  .  .  . 
                   
aṣṭalakṣocchrayaṃ paścāccheṣaṃ bhavati kāñcanam || 3.46 || 
偈曰。水(29)厚八洛沙所餘皆是金。 
故水輪減唯厚(27)八洛叉。餘轉成金。See the also full verse quoted previously 
. 
 
kiṃ ca śeṣam | trayo laklṣāḥ sahasrāṇi ca viṃśatiḥ |  sā kāñcanamayī mahī bhavaty apām upariṣṭāt ukto jalakāñcanamaṇḍalocchrāyaḥ | 
釋曰。所餘有幾許。三(214b1)洛沙二萬由旬。  是名金地輪。在水輪上。水輪(2)并金地輪。厚量已説。 
厚三億二萬。   
.  . 
   
tiryak trīṇi sahasrāṇi sārdhaṃ śatacatuṣṭayam |
lakṣadvādaśakaṃ caiva jalakāñcanamaṇḍalam || 3.47 || 
偈曰。徑量有三千。復(3)有四百半。有十二洛沙。水金輪廣爾。 
See the full verse quoted previously 
. 
 
samānaṃ hy etadubhayaṃ vistārataḥ | 
釋曰。此(4)二輪徑量是同。 
二輪廣量其(28)數是同。謂徑十二億三千四百半。謂徑十二億三千四百半 
. 
 
samantatas tu triguṇaṃ 
偈曰。若周圍三倍。 
See the full verse quoted previously 
. 
 
samantataḥ parikṣepeṇa tu parigaṇyamānaṃ triguṇaṃ jāyate ṣaṭtriṃśallakṣā daśasahasrāṇi sārdhāni ca trīṇi śatāni yojanānām |  yac ca tatkāñcanamayaṃ mahīmaṇḍalamapām upariṣṭāt saṃniviṣṭaṃ 
釋曰。若(5)以邊量數則成三倍。合三十六洛沙一萬三(6)百五十由旬。  金地輪在水上。於此地中。 
周圍其邊(29)數成三倍。謂周圍量成三十六億一萬三百(57b1)五十踰繕那。   
.  . 
   
tatra meruryugandharaḥ |
īśādhāraḥ khadirakaḥ sudarśanagiristathā || 3.48 ||
aśvakarṇo vinitako nimindharagiriḥ 
偈(7)曰。須彌婁山王。由乾陀羅山。伊沙陀羅山。佉(8)特羅柯山。修騰婆那山。阿輸割那山。毘那(9)多柯山。尼旻陀羅山。 
頌曰(2)蘇迷盧處中　次踰健達羅
(3)伊沙馱羅山　朅地洛迦山
(4)蘇達梨舍那　頞濕縛羯拏
(5)毘那怛迦山　尼民達羅山
(6)於大洲等外　有鐵輪圍山
(7)前七金所成　蘇迷盧四寶
(8)入水皆八萬　妙高出亦然
(9)餘八半半下　廣皆等高量 
. 
 
itīme kāñcanamaṇḍalapratiṣṭhā aṣṭau mahāparvatāḥ | madhye sumeruḥ |  śeṣāḥ sumeruparicāyāvasthitāḥ |  tasyānyasaptaparvataprākāraparikṣiptasya yo bāhyaḥ parvate nimindharagiriḥ | 
釋曰。如此等山依金(10)地輪上住。八大山中央有須彌婁山。  所餘山(11)繞須彌婁住。  一由乾陀羅。二伊沙陀羅。三佉(12)＊特羅柯山。四修騰＊婆那。五阿輸割那。六毘(13)那多柯。七尼旻陀羅。此須彌婁山七山城所(14)圍。最外山城名尼旻陀羅。 
(10)論曰。於金輪上有九大山。妙高山王處中(11)而住。  餘八周匝繞妙高山。  於八山中前七(12)名内。 
.  .  . 
     
tataḥ |
dvīpāḥ 
偈曰。於四大洲(15)外。復有輪圍山。 
See the full verse quoted previously 
. 
 
tato bahiś catvāro dvīpāḥ | tebhyaḥ punaḥ 
釋曰。於第七山外有四大(16)洲。 
第七山外有大洲等。 
. 
 
bahiś cakravāḍaḥ 
See the previous verse 
See the full verse quoted previously 
. 
 
tena cāturdvipakaś cakrīkṛtaḥ | teṣāṃ tu 
於四大洲外復有鐵輪圍山。由此山故。世(17)界相圓如輪。於中 
此外復有鐵輪(13)圍山。周匝如輪圍一世界。 
. 
 
sapta haimāḥ sa āyasaḥ || 3.49 || 
偈曰。七金此是鐵。 
See the full verse quoted previously 
. 
 
yugandharādayaḥ sapta parvatāḥ sauvaṛṇāś cakravāḍaḥ śastrakaḥ | 
釋曰。(18)由乾陀羅等七山皆金所成。此最外圍山唯(19)鐵所成。 
持雙等七唯金(14)所成。 
. 
 
catūratnamayo meruḥ 
偈曰。四寶須彌婁。 
See the full verse quoted previously 
. 
 
suvarṇamayo rūpyamayo vaidūryamayaḥ sphaṭikamayaś ca yathāsaṃkhyaṃ caturṣu pārśveṣu |  yac ca yanmayaṃ pārśvaṃ sumerostasyānubhāvena tadvarṇa tasyāṃ diśi nabho dṛśyate |  jāmbūdvīpakamasya pārśvaṃ vaidūryamayaṃ varṇayanti |  tasyeha prabhānurāgeṇa vaidūryamayaṃ nabho dṛśyata iti | 
釋曰。約四邊次(20)第。金銀琉璃頗梨柯四寶所成。  諸邊隨能成(21)寶。類光明故。於諸方中空色顯現似於本寶。  (22)對剡浮洲須彌婁邊。琉璃寶所成  由此寶光(23)映故。見空青色似於琉璃。 
妙高山王四寶爲體。謂如次四面北東(15)南西金銀吠琉璃頗胝迦寶。  隨寶威徳色(16)顯於空。  故贍部洲空似吠琉璃色。   
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atha kathaṃ teṣāṃ saṃbhavaḥ |  kāñcanamayyāṃ pṛthivyāṃ punar vāridhārā atipatanti |  tā hy āpo nānāvidhabījagarbhā bahuvidhaprabhāvabhinnairvāyubhir mathyamānāstāṃ tāṃ jātiṃ pariṇamayanti |  evaṃ ca punaḥ pariṇamayanti yadbhinnajātīyasya kāryaviśeṣotpattāvasamavadhānena pratyayībhavanti |  na tu khalu yathā sāṃkhyānāṃ pariṇāmaḥ |  kathaṃ ca sāṃkhyānāṃ pariṇāmaḥ |  avasthitasya dravyasya dharmāntaranivṛttau dharmāntaraprādurbhāva iti |  kaścātra doṣaḥ |  sa eva hi dharmī na saṃvidyate yasyāvasthitasya dharmāṇāṃ pariṇāmaḥ kaspyeta |  kaś caiṃvamāha dharmebhyo ’nyo dharmīti |  tasyaiva tu dravyasyānyathībhāvamātraṃ pariṇāmaḥ |  evam apy ayuktam |  kimatrāyuktam | tadeva cedaṃ na cedaṃ tatheti apūrvaiṣā vāyo yuktiḥ |  evaṃ ca punaḥ saṃbhūtāḥ suvarṇādayaḥ karmaprabhāvāt preritairvāyubhiḥ samāhṛtya rāśīkriyante |  ta ete parvatāś ca bhavanti dvīpāś ca |  te punaḥ sumevadayaś cakravāḍaparyantāḥ parvatāḥ 
復次云何如此等(24)寶得生。  於金地上。復有諸雲雨。水滴如車(25)軸。  此水爲種種種子胎藏。有種種威徳差別。(26)風吹變此水。轉成種種類寶。  如此轉變爲生(27)別種類事總別。由不先有及不並有。道理能(28)作因縁。  不同僧佉外道所立轉變義。  僧佉轉(29)變者。  此物先已住。轉成別法。  若爾有何失。  (214c1)此有法不可解。此法已住。由有於中分別諸(2)餘法。  何人説如此。從法有法異。  此法類不(3)異。＊唯成異相説名轉變。  若爾亦非道理。  云(4)何非道理。此物即是即此不是。先未曾有。此(5)言説道理。如此方便。金等諸寶已聚集生。有(6)別風  由業威力所起。此風能引取諸寶。集在(7)一處。  即成山成洲。  所取處成内外海須彌婁(8)等山。鐵輪圍爲後。 
如是寶(17)等從何而生。  亦諸有情業増上力。復大雲起(18)雨金輪上滴如車軸。積水奔濤。  其水即爲(19)衆寶種藏。由具種種威徳猛風鑚撃變生(20)衆寶類等。  如是變水生寶等時。因滅果生。(21)體不倶有。  非如數論轉變所成。  數論云何(22)執轉變義。  謂執有法自性常存有餘法生(23)有餘法滅。    如是轉變何理相違。謂必無容(24)有法常住可執別有法滅法生。  誰言法外(25)別有有法。  唯即此法於轉變時異相所依(26)名爲有法。  此亦非理。  非理者何。即是此物(27)而不如此。如是言義曾所未聞。如是變(28)生金寶等已。  復由業力引起別風。簡別寶(29)等。攝令聚集  成山成洲。  分水甘醎令別(57c1)成立内海外海。如是九山住金輪上。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                               
jale ’śītisahasrake |
magnāḥ 
偈曰。入水八十千。 
See the full verse quoted previously 
. 
 
kāñcanamayyāḥ pṛthivyā uparyaśītiyyojanasahasrāṇyudakaṃ tatra te magnāḥ | 
釋曰。(9)於金地上有水。深八萬由旬。此中諸山次第(10)入中。 
入水(2)量皆等八萬踰繕那。 
. 
 
ūrdhvaṃ jalāt merurbhūyo ’śītisahasrakaḥ || 3.50 || 
偈曰。此山出水上。亦八萬由旬。 
See the full verse quoted previously 
. 
 
iti hi meroḥ ṣaṣṭi yojanaśatasahasraṃ samucchrayaḥ | 
釋曰。(11)如此須彌婁山。高一十六萬由旬。 
蘇迷盧山出水亦爾。 
. 
 
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