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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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caturthaṃ kośasthānam 
(15)阿毘達磨倶舍釋論卷第十(16)　　＊婆藪盤豆造(17)　陳＊天竺三藏眞諦譯　(18)　　＊中分別業品第四(19) 
(67b1)(2)(3)阿毘達磨倶舍論卷第十三(4)　　尊者世親造(5)　三藏法師玄奘奉　　詔譯　(6)　　分別業品第四之一(7) 
. 
 
oṃ namo buddhāya | 
 
 
. 
 
atha yad etat sattvabhājanalokasya bahudhā vaicitryam ukta tat kena kṛtam |  na khalu kenacid buddhipūrvakaṃ kṛtam |  kiṃ tarhi | sattvānāṃ 
前已説衆生世及器世。差別有多種不同。如(20)此不同何因所作。  非隨一作者。以知爲先所(21)造。  若爾云何諸衆生。 
如前所説有情世間及器世間各多差別。如(8)是差別由誰而生。     
.  .  . 
     
karmajaṃ lokavaicitryaṃ 
偈曰。業生世多異。 
頌曰(9)世別由業生　思及思所作
(10)思即是意業　所作謂身語 
. 
 
yadi karmajaṃ kasmāt sattvānāṃ karmabhiḥ kuṅkumacandanādayo ramyatarā jāyante na teṣāṃ śarīrāṇi |  karmāṇy eva tānyevañjātīyāti vyābhiś rakāriṇāṃ sattvānāṃ yadāśrayāś ca vraṇabhūtā jāyante bhogāś ca ramyāstatpratīkārabhūtāḥ |  avyāmiśrakāriṇāṃ tu devānām ubhaye ’pi ramyāḥ |  kiṃ punas tatkarmetyāha 
釋(22)曰。若世間多種差別皆從業生。云何因衆生(23)業。欝金旃檀等生極勝可愛。而彼身不爾。  是(24)彼業種類。如此作雜業衆生。彼身有九瘡門。(25)甚可厭惡。外具生極可愛。以對治此身。  諸天(26)等不造雜業。此二悉可愛。  若爾此業是何法。 
(11)論曰。非由一主先覺而生。但由有情業差(12)別起。若爾何故。倶從業生欝金栴檀等甚(13)可愛樂。而内身形等與彼相違。  以諸有情(14)業類如是。若造雜業感内身形。於九瘡門(15)常流不淨。爲對治彼感外具生色香味觸(16)甚可愛樂。  諸天衆等造純淨業故彼所招(17)二事倶妙。  此所由業其體是何。 
.  .  .  . 
       
cetanā tatkṛtaṃ ca tat | 
(27)偈曰。故意及所作。 
See the full verse quoted previously 
. 
 
sūtra uktaṃ “dve karmaṇī cetanā karma cetayitvā ceti” |  yattaccetayitvā cetanākṛṭaṃ ca tat |  te ete dve karmaṇī trīṇi bhavanti | kāyavāṅmanaskarmāṇi |  kathameṣāṃ karmaṇāṃ vyavasthānam |  kimāśrayataḥ āhosvit svabhāvataḥ samutthānato vā |  āśrayataścedekaṃ kāyakarma prāpnoti |  sarveṣāṃ kāyāśritatvāt svabhāvataś ced vākkarmaikaṃ prāpnoti |  vacasaḥ karmasvabhāvatvāt | samutthānataścenmanaskarmaikaṃ prāpnoti |  sarveṣāṃ manaḥ samutthitatvāt |  yathākramaṃ tribhiḥ kāraṇaistrayāṇām iti vaibhāṣikāḥ | tatra punaḥ 
釋曰。經中説。業有二種。(28)一故意業。二故意所造業。  此所造但故意所(29)作。非身口所作。  此二業或成三業。謂身口(225b1)意。  云何安立此三。  爲由依止。爲由自性。爲(2)由縁起。  若由依止但一身業。  一切依止身故。(3)若由自性但一口業。  於一切中但口是業故。(4)若由縁起但一意業。  一切皆故意所起故。  次(5)第由此三因安立三業。毘婆沙師説如此。此(6)中 
謂心所思及(18)思所作。故契經説。有二種業。一者思業。二(19)思已業。  思已業者謂思所作。  如是二業分別(20)爲三。謂即有情身語意業。  如何建立此三(21)業耶。  爲約所依。爲據自性。爲就等起。縱(22)爾何違。  若約所依應唯一業。  以一切業並(23)依身故。若據自性應唯語是業。  以三種中(24)唯語即業故。若就等起亦應唯一業。  以一(25)切業皆意等起故。  毘婆沙師説。立三業如(26)其次第由上三因。 
.  .  .  .  .  .  .  .  .  . 
                   
cetanā mānasaṃ karma 
偈曰。故意即心業。 
See the full verse quoted previously 
. 
 
cetanā manaskarme ti veditavyam | 
釋曰。心業者但故意(7)故。意何相。謂心思已決。 
然心所思即是意業。 
. 
 
tajjaṃ vākkāyakarmaṇī || 4.1 || 
偈曰。故意生身口。 
See the full verse quoted previously 
. 
 
yattaccetanājanitaṃ cetayitvā karmetyuktaṃ kāyavākkarmaṇī te veditavye | 
(8)釋曰。如此故意依身口門起。即以身口還顯(9)故意。應知此名身口二業。 
思所(27)作業分爲身語二業。是思所等起故。身語二(28)業自性云何。 
. 
 
te tu vijñaptyavijñaptī 
偈曰。二有教無(10)教。 
頌曰(29)此身語二業　倶表無表性 
. 
 
te tu kāyavākkarmaṇī pratyekaṃ vijñaptyavijñaptisvabhāve veditavye | tatra tu 
釋曰。是身口業。應知一一各有二類。謂(11)有教無教爲性。此中 
(67c1)論曰應知如是所説諸業中。身語二業倶表(2)無表性。且身語表其相云何。 
. 
 
kāyavijñaptir iṣyate | kasmāt saṃsthānaṃ 
偈曰。説身有教相。 
頌曰(3)身表許別形　非行動爲體
(4)以諸有爲法　有刹那盡故
(5)應無無因故　生因應能滅
(6)形亦非實有　應二根取故
(7)無別極微故　語表許言聲 
. 
 
cittavaśena kāyasya tathā tathā saṃsthānaṃ kāyavijñaptiḥ | gatirity apare |  prasyandamānasya hi kāyakarma no ’prasyandamānasyeti |  ta ucyante 
釋(12)曰。由隨故意。是身如此如此相貌。説名有(13)教。有餘師説。行動名有教。  若身行動。必由(14)業行動故。行動是身業。對向彼説。   
(8)論曰。由思力故。別起如是如是身形名(9)身表業。有餘部説。動名身表。  以身動時由(10)業動故。爲破此故。説非行動。   
.  .  . 
     
na gatir yasmāt saṃskṛtaṃ kṣaṇikaṃ 
偈曰。非(15)動刹那故。 
See the full verse quoted previously 
. 
 
ko ’yaṃ kṣaṇo nāma | ātmalābho ’nantravināśī | so ’syāstīti kṣaṇikam |  daṇḍakavat | sarva hi saṃskṛtamātmalābhā dūrdhvaṃ na bhavatīti yatraiva jātaṃ tatraiva dhvasyate |  tasyāyuktā deśāntarasaṃkrāntiḥ | tasmān na gatiḥ kāyakarma |  syād etad eva yadi sarvasya ṣkṇikatvaṃ sidhyet |  siddhamevaitat viddhi | kutaḥ | saṃskṛtasyāvaśyaṃ | 
釋曰。一切有爲法。與刹那相應。(16)何法名刹那。得體無間滅。是名刹那。隨法有(17)如此名刹尼柯。  譬如有杖人。何以故。一切有(18)爲法。從得體後即不有。是時生是時即壞故。  (19)執此法得度餘處。則非道理。是故身業非行(20)動。  此義亦可然。若一切有爲皆是刹尼柯。汝(21)今應知。  此義成實。謂有爲刹那刹那滅。云何(22)知。 
以一切有(11)爲皆有刹那故刹那何。謂得體無間滅。有(12)此刹那法名有刹那。  如有杖人名爲有杖。(13)諸有爲法纔得自體。從此無間必滅歸無。(14)若此處生即此處滅。  無容從此轉至餘方。(15)故不可言動名身表。  若有爲法皆有刹那。(16)不至餘方義可成立。諸有爲法皆有刹那(17)  其理極成。[See the also full verse quoted previously] 
.  .  .  .  . 
         
vyayāt || 4.2 || 
偈曰。最後滅盡故。 
See the full verse quoted previously 
. 
 
akasmiko hi bhāvānāṃ vināśaḥ | kiṃ kāraṇam | kāryasya hi kāraṇaṃ bhavati |  vanāśaścābhāvaḥ | yaścābhāvastasya kiṃ kartavyam |  so ’sāvākasmikok vināśo yadi bhāvasyotpannamātrasya na syāt paścād api na syād bhāvasya tulyatvāt |  tathānyathībhūtaḥ |  na yuktaṃ tasyaiva | nyathātvam | na hi sa eva tasmād vilakṣaṇo yujyate |  dṛṣṭo vai kāṣṭhādīnām agnyādisaṃyogād vināśaḥ |  na ca dṛṣṭādgariṣṭhaṃ pramāṇam astīti |  na ca sarvasyākasmiko vināśaḥ kathaṃ tāvat bhavān kāṣṭhādīnām agnyādisaṃyogād vināśaṃ paśyāmīti manyate |  teṣāṃ punar adarśanāt |  saṃpradhāryaṃ tāvad etat |  kimagnisaṃyogātkāṣṭhādayo vinaṣṭā ato na dṛśyante utāho svayaṃ vinaṣṭā anye ca punar notpannā ato na dṛśyante |  yathā vāyusaṃyogātpradīpaḥ pāṇisaṃyogādghaṇṭāśabda iti |  tasmād anumānasādhyo ’yamarthaḥ | kiṃ punar atrānumānam |  uktaṃ tāvat akāryatvād abhāvasyeti |  punaḥ 
釋曰。諸有爲法。滅不(23)由因。何以故。因縁者爲生有法。  滅非有法。(24)若非有此因何所作。  此滅既無所有。故不須(25)因。有法生時次若無滅。後時亦應無有法無(26)異故。  若汝言此法變異方有滅。  此法即非此(27)變異故。是義不然。何以故。此法自體由自(28)體變異。無如此理。        若證見薪等由火相應故。(29)滅不顯現。    善友爲與火相應。薪等滅盡故不(225c1)可見。爲自然滅。餘不更生故不可見。  譬如與(2)風相應故燈滅。與手相應故鈴聲滅。  是故此(3)義由比量得成。此中何法爲比量。  已説由滅(4)非因。所作故。  復次 
後必盡故。謂有爲法滅不待因。(18)所以者何。待因謂果。  滅無非果故  不待因(19)滅既不待因。纔生已即滅。若初不滅後亦(20)應然。以後與初有性等故。既後有盡知前(21)有滅  若後有異方可滅者。  不應即此而名(22)有異。即此相異。理必不然。  豈不世間現見(23)薪等由與火合故致滅無。  定無餘量過現(24)量者。  故非法滅皆不待因。如何知薪等由(25)火合故滅。  以薪等火合後便不見故。  應共(26)審思。  如是薪等爲由火合滅故不見。爲(27)前薪等生已自滅後不更生無故不見。  如(28)風手合燈焔鈴聲。  故此義成應由比量。何(29)謂比量。  謂如前説。滅無非果故不待因。  又 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                             
na kasyacid ahetoḥ syāt 
偈曰。無不從因生。 
See the full verse quoted previously 
. 
 
yadi vināśo hetusāmānyānna kasyacidahetukaḥ syād utpādavat |  kṣaṇikānāṃ ca buddhiśabdārciṣāṃ dṛṣṭa ākasmiko vināśa iti nāyaṃ hetumapekṣate |  yas tu manyate buddhyantarādbuddhervināśaḥ śabdāntarācchabdasyeti |  tadayuktam | buddhyorasamavadhānāt |  na hi śaṃsayaniścayajñānayoryuktaṃ samavadhānaṃ sukhaduḥkhayo rāgadveṣayorvā |  yadā ca paṭubuddhiśabdānantaramapaṭubuddhiśabdāvutpadyete tadā kathamapaṭuḥ samānajātīyo dharmaḥ paṭīyāṃsaṃ hiṃsyāt |  antyayoś ca kathaṃ yo ’pyarciṣāmavasthānahetvabhāvāddharmādharmavaśādvā vināśaṃ manyate tadapyayuktam |  na hy abhāvaḥ kāraṇaṃ bhavitum arhati |  na cāpyutpādavināśahetvordharmārdharmayoḥ kṣaṇe kṣaṇe vṛttilābhapratibandhau bhavitumarhataḥ |  sakyaṣcaiṣa kāraṇa parikalpaḥ sarvatra samskṛte kartumityalaṃ vivādena | 
釋曰。(5)若滅必由因則無滅。無因所生故。  刹那生(6)滅法。如智聲光等。見此滅無因。是故知一切(7)滅皆不觀因。  若有人執由別智故餘智滅。由(8)別聲故餘聲滅。  是義不然。二智不倶起故。  疑(9)智及決智。無道理得倶起。苦樂瞋欲亦爾。  若(10)明了智及聲生。次第不明了智及聲生。云何(11)不明了等類法。能滅明了等類法。  若有人執。(12)燈光於餘位中無依處故滅。或由隨法非法(13)故滅。此執不然。  何以故。此無不應成因。  所(14)執法非法。爲生滅因無道理。於刹那中起如(15)此功能。  於一切有爲中。可作如此分別餘因。(16)且置此諍。 
(68a1)若待因薪等方滅。應一切滅無不待因。如(2)生待因無無因者。  然世現見覺焔音聲。不(3)待餘因刹那自滅。故薪等滅亦不待因。  有(4)執覺聲前因後滅。  彼亦非理。二不倶故。  疑(5)智苦樂及貪瞋等自相相違理無倶義。  若復(6)有位明了覺聲無間便生不明了者。如何同(7)類不明了法能滅明了同類法耶。  最後覺聲(8)復由誰滅。有執。燈焔滅以住無爲因。有執。(9)焔滅時由法非法力。彼倶非理。  無非因故。[  (10)]非法非法爲生滅因。以刹那刹那順違相(11)反故。  或於一切有爲法中皆可計度有此(12)因義。既爾本諍便應止息。許不待餘因(13)皆有刹那故。 
.  .  .  .  .  .  .  .  .  . 
                   
yadi ca kāṣṭhādīnām agnyādisaṃyogahetuko vināśaḥ syād evaṃ sati pākajānāṃ guṇānāṃ pakvataratamotpattau 
若言薪等滅以火相應爲因。此執(17)中熟所生徳。少熟中熟最熟生中。 
又若薪等滅火合爲因。於熟(14)變生中有下中上。 
. 
 
hetuḥ syāc ca vināśakaḥ | 
偈曰。生(18)因成能滅。 
See the full verse quoted previously 
. 
 
hetur eva ca vināśakaḥ syāt | kathaṃ kṛtvā |  ghāsādyagnisaṃbandhā guṇāḥ pākajā utpannāstata eva tādṛśādvā punaḥ pakvataratamotpattau teṣāṃ vināśa iti hetureva teṣāṃ vināśakaḥ syād dhetvaviśiṣṭo vā |  na ca yuktaṃ yata eva tādṛśāddvā teṣāṃ bhāvastata eva tādṛśāc ca teṣāṃ punar abhāva iti |  jvālāntareṣu tāvad dhetubhedakalpanāṃ parikalpeyuḥ |  kṣarahimaśuktasūryodakabhūmisaṃbandhāttu pākajaviśeṣotpattau kāṃ kalpanāṃ kalpayeyuḥ |  yattarhyāpaḥ kvāthyamānāḥ kṣīyante kiṃ tatrāgnisaṃyogāḥ kurvanti |  tejodhātuṃ prabhāvato vardhayanti yasya prābhāvādapāṃ saṃghātaḥ kṣāmakṣāmo jāyate yāvad atikṣāmatāṃ gato ’nte na punaḥ saṃtānaṃ saṃtanoti |  idam atrāgnisaṃyogāḥ kurvanti |  tasmān nāsti bhāvānāṃ vināśahetuḥ svayameva tu bhaṅguratvād vinaśyanta utpannamātrā vinaśyantīti siddha eṣāṃ kṣaṇabhaṅgaḥ kṣaṇabhaṅgāc ca gatyabhāvaḥ |  gatyabhimānastu deśāntareṣu nirantarotpattau tṛṇajvālāvat |  gatyabhāve ca “saṃsthānaṃ kāyavijñaptir” iti siddham |  nāsti saṃsthānaṃ dravyata iti sautrāntikāḥ |  ekadiṅmukhe hi bhūyasi varṇa utpanne dīrghaṃ rūpam iti prajñapyate |  tam evāpekṣyālpīyasi hrasvam iti |  caturdiśaṃ bhūyasi caturasram iti |  sarvatra same vṛttam iti |  evaṃ sarvam |  tadyathā ’lātamekasyāṃ diśi deśāntareṣv anantareṣu nirantaramāśu dṛśyamānaṃ dīrgham iti pratīyate sarvato dṛśyamānaṃ maṇḍalam iti |  na tu khalu jātyantaramasti saṃsthānam |  yadi hi syāt 
釋曰。此熟中生因即成滅因。何以(19)故。  由從火相應熟徳生從此不異。後中熟生(20)時。少熟即滅。是彼生因即是滅因。或此滅(21)由因不異。  是義不然。偈曰。於決無證故。釋(22)曰。從如此因彼先得生復從此因彼更成滅。  (23)偈曰。於地等寧有。釋曰。於光差別且得分(24)別彼因有異。  於灰汁雪酢曰水地相應故。熟(25)徳差別生時於中何所分別。是義不然。何以(26)故。  水被煮則減盡。於中火相應何所作。  由此(27)勢力。生長火界。由火界勢力。水聚漸漸減(28)少。乃至極減位。不更接後相續。  於中此事是(29)火相應所作。  是故諸有法滅皆無有因。是壞(226a1)性故自然而滅。若生即滅。是故彼刹那刹那(2)滅義得成。由刹那滅故無行動。  諸有法。於餘(3)處無間生中。世間起行動妄執。譬如草光等。  (4)行動既無相貌爲身業。此義得成。  經部師説。(5)相貌非實有物。何以故。偈曰。向一方聚生。(6)執色假説此。相貌由比量。約色相決判。  釋(7)曰。若色多生於一方假説名長。  觀此色於餘(8)色少假説名短。  若於四方色多生假説名方。  (9)若一切處色生等。假説名圓。  所餘亦爾。  譬如(10)火薪。疾向一方。於餘處見無間則執爲長。若(11)於一切處見則執爲圓。  是故相貌與色無別(12)類。  何以故。若有別類。 
應生因體即成滅因。所(15)以者何。  謂由火合能令薪等有熟變生。中(16)上熟生下中熟滅。或即或似生上中因即能(17)爲因滅下中熟則生因體應即滅因。或滅(18)生因應相無別。  不應由即此或似此彼(19)有。彼復由即此或似此非有。  設於火焔差(20)別生中容計能生能滅因異。  於灰雪酢日(21)水地合。能令薪等熟變生中如何計度生(22)滅因異。  若爾現見煎水減盡。火合於中(23)爲何所作。  由事火合火界力増。由火界増(24)能令水聚於後後位生漸漸微。乃至最微(25)後便不續。  是名火合於中所作。  故無有因(26)令諸法滅。法自然滅。是壞性故。自然滅故。纔(27)生即滅。由纔生即滅刹那滅義成。有刹那(28)故定無行動。  然於無間異方生中如燒草(29)焔行起行増上慢。  既由斯理行動定無。身(68b1)表是形理得成立。  然經部説。形非實有。  謂(2)顯色聚一面多生。即於其中假立長色。待(3)此長色  於餘色聚一面少中假立短色。  於(4)四方面並多生中假立方色。  於一切處遍(5)滿生中假立圓色。  所餘形色隨應當知  如(6)見火&T024801;。於一方面無間速運。便謂爲長。見(7)彼周旋謂爲圓色。  故形無實別類色體。   
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                       
dvigrāhyaṃ syāt 
偈曰。二根取無入。決(13)是意塵故。 
See the full verse quoted previously 
. 
 
cakṣuṣā hi dṛṣṭvā dīrgham ity avasīyate kāyendriyeṇāpi spṛṣṭveti dvābhyāmasya grahaṇaṃ prāpnuyāt |  na ca rūpāyatanasya dvābhyāṃ grahaṇamasti |  yathā vā spraṣṭavye dīrghādigrahaṇaṃ tathā varṇe saṃbhāvyatām |  smṛtimātraṃ tatra spraṣṭavyasāha caryāt bhavati |  sa tu sāha caryāt bhavati na tu sākṣāt grahaṇam |  yathā ’gnirūpaṃ dṛṣṭvā tasyoṣṇatāyāṃ smṛtirbhavati puṣpagandhaṃ ca ghrātvā tadvarṇa iti |  yuktamatrāvyabhicāratvād anyenānyasya smaraṇaṃ natu kiñcit spraṣṭavyaṃ kvacit saṃsthāne niyataṃ yatas tatra smaraṇaṃ niyamena syāt |  athāsaty api sāha caryaniyame saṃsthānasmaraṇaṃ niyamena syāt |  varṇe ’pi syāt varṇavaddhā saṃsthāne ’pyaniyamena syāt |  na caivaṃ bhavati |  ayuktamasya spraṣṭavyātsmaraṇaṃ |  citrāstaraṇevā ’nekavarṇasaṃsthāne darśanādbahūnām aikadeśyaṃ prāpnuyāt |  taccāyīuktaṃ varṇavat |  tasmān nāsti dravyataḥ saṃsthānam | 
釋曰。若眼見此分別爲長。若身觸(14)亦爾。是故此相貌。應成二根所取。  無有色入(15)爲二根所取。偈曰。由分別堅等。長等智生(16)故。  釋曰。如於觸中執長等相貌。汝於色中應(17)知亦爾。  於相貌中唯有憶念起。  與觸相應(18)故。無有證取。  譬如人見火色。於火熱觸生(19)念。聞花香於花色生念。  此中是義應理。由彼(20)實有不相離故。是故互得相比。偈曰。於大聚(21)集有。復決定相貌。不同相違故。釋曰。無有(22)觸塵於相貌中。定因此定故。於二中更互相(23)比知。決定得成。  若無定相應取觸。比相貌(24)決定成。  於色比亦定應成。或如於色於相貌(25)不定故。比不應成。  此二義悉不成。  是故由觸(26)比相貌。是義不然。  於有衆多相貌物。如&T021794;(27)毺等。由見衆多相貌故。隨一所見。是衆多相(28)貌所成一分。若是實物。  此義不成。譬如顯(29)色。  是故相貌無有實物。 
若(8)謂實有別類形色則應一色二根所取。謂(9)於色聚長等差別。眼見身觸倶能了知。由(10)此應成二根取過。  理無色處二根所取。  然(11)如依觸取長等相。如是依顯能取於形。豈(12)不觸形倶行一聚。  故因取觸能憶念形。  非(13)於觸中親取形色。  如見火色便憶火煖。(14)及嗅花香能念花色。  此中二法定不相離(15)故因取一可得念餘。無觸與形定不相(16)離。如何取觸能定憶形。  若觸與形非定同(17)聚。然由取觸能憶念形。  顯色亦應因觸定(18)憶。或應形色如顯無定。則取觸位。應不(19)了形。  而實不然。  故不應説因取於觸能(20)憶念形。  或錦等中見多形故。便應一處有(21)多實形。  理不應然。如衆顯色。  是故形色非(22)實有體。 
.  .  .  .  .  .  .  .  .  .  .  .  .  . 
                           
yac cāpi kiñcit sapratighaṃ rūpamasti tadavaśyaṃ paramāṇau vidyate | 
復次隨有有礙色。此(226b1)色必定有隣虚。 
又諸所有有對實色。必應有實別(23)類極微。 
. 
 
na cāṇau tat 
 
See the full verse quoted previously 
. 
 
na ca saṃsthānaṃ paramāṇau vidyate dīrghādi |  tasmād bahuṣveva tathā saṃniviṣṭeṣu dīrghādiprajñaptiḥ |  atha mattaṃ saṃsthānaparamāṇava eva tathā saṃniviṣṭā dīrghādisaṃjñāṃ labhanta iti |  so ’yaṃ kevalaḥ pakṣapātas teṣām asiddhatvāt |  siddhasvalakṣāṇānāṃ hi teṣāṃ saṃcayo yujyate |  na ca saṃsthānāvayavānāṃ varṇādivat svabhāvaḥ siddha iti kuta eṣāṃ saṃcayaḥ |  yat tarhi varṇaścābhinno bhavati saṃsthānaṃ ca bhinnaṃ dṛśyate mṛdbhājanānām |  nanu coktaṃ yathā kṛtvā varṇe dīrghādisaṃjñā prajñapyate tathā ca pipīlikādīnām abhede paṅkticakrādīnāṃ bhedaḥ prajñāyate tathā saṃsthānasyāpi |  yat tarhi tam api dūrādvā varṇamapaśyantaḥ sthāṇvādīnāṃ dairghyādīni paśyanti varṇameva te tatrāvyaktaṃ dṛṣṭvā dīrghādiparikalpaṃ kurvanti |  paṅktisenāparikalpavat | itthaṃ caitadevam |  yatkadācidanirdhāryamāṇaparicchedaṃ saṃghātamātramavyaktaṃ dṛśyate kimapyetaditi |  athedānīṃ kāyasya gatiṃ nirākṛṭya samsthānaṃ ca tatra bhavantaḥ sautrāntikāḥ kāṃ kāyavijñarptiṃ prajñapayanti |  saṃsthānameva hi te kāyavijñarpti prajñapayanti | natu punar dravyataḥ |  tāṃ ca prajñapayantaḥ kathaṃ kāyakarma prajñapayanti |  kāyādhiṣṭhānaṃ karma kāyakarma yā cetanā kāyasya tatra tatra praṇetrī |  evaṃ vāṅmanaskarmaṇī api yathāyogaṃ veditavye |  yat tarhi “cetanā karma cetayitvā cety” uktaṃ saṃkalpacetanā pūrvaṃ bhavaty evaṃ saṃkalpacetanā pūrvaṃ bhavaty evaṃ caivaṃ ca kariṣyāmīti |  tathā cetayitvā paścāt kriyā cetanotpadyate |  yayā kāyaḥ preryate sā ’sau cetayitvā karmety ucyate |  evaṃ tarhi vijñaptyabhāvādavijñaptir api kāmāvacarī nāstīti mahānto doṣā anuṣajyante |  anuṣaṅgānāṃ punaḥ pratyanuṣaṅgā bhaviṣyanti |  yadi tasmād eva kāyakarmasaṃśabditāccetanāviśeṣādavijñaptiḥ syāt |  cittānuparivartinī syāt samāhitavijñaptivat nai vaṃ bhaviṣyati |  cetanāviśeṣeṇa tadākṣpaviśeṣāt |  sā ’pi ca vijñaptiḥ satī tadākṣepe cetanāyā balaṃ nibhālayate |  jaḍatvāt |  dravyameva tu saṃsthānaṃ vaibhāṣikā varṇayanti saṃsthānātmikāṃ tu kāyavijñaptim | 
相貌色無別隣虚。  是故多色(2)如此聚集。假説長等名。  若汝言。是相貌隣(3)虚聚集如此得長等名。  此執一向墮偏助。相(4)貌隣虚不成就故。  若彼別相成就。彼聚集可(5)然。  相貌隣虚如色等隣虚。自性既不成就。云(6)何得有聚集。  若汝言色同不異。但見相貌有(7)異。謂土器等。是義不然。  前爲不已説耶。若(8)色起如此相。於中假立爲長等。譬如蟻等。無(9)有差別。而説有行輪等異。相貌亦爾。  復次若(10)汝言。於闇中遠不見色。如杌等但見長等相。(11)故相異色。是義不然。何以故。是所見即是(12)色。於此中不明了故。分別爲長等。  譬如行軍(13)等。由如此理。此義必應然。  有時不可分別(14)差別。唯衆物聚集。見不明了。  若爾汝等經(15)部師。除身行動及相貌。此中汝立何法爲身(16)業。  但立相貌。爲身有教業。不由實有故。  若(17)汝假説相貌。云何立爲身業。  以身爲依止。此(18)業爲身業。若故意能引身。於種種處即立此(19)故意爲身業。  如此口意二業。如理應知。  若(20)爾於前已説。業有二種。一故意業。二故意所(21)造業。此二有何異。分別故意先起。謂我等(22)應作如此如此。是名故意業。  故意分別已。後(23)引事故意起。  能引身作種種事。是名故意所(24)造業。  若爾則無有教業。是有教業於欲界亦(25)無。是故隨此執有大過失起。  若爾對此過失。(26)復有別對治起。  若無教業。從如向所説名身(27)業。故意差別生。  何所有此應隨從故意起。譬(28)如定無教。此過失不應有。  由隨本故意差別(29)所引及依事。故意差別生故。  若有教起。亦觀(226c1)本能引故意勢力故。此方得生。  由昧鈍故。  何(2)況無教。毘婆沙師説。身相貌實有物。身有教(3)業以此爲體。 
然無極微名爲長等。  故即多物如(24)是安布差別相中假立長等。  若謂即以形(25)色極微如是安布名爲長等。  此唯朋黨。非(26)極成故。  謂若形色有別極微自相極成。可(27)得聚集如是安布以爲長等。  非諸形色有(28)別極微自相極成猶如顯色。云何得有聚(29)集安布。  豈不現見諸土器等有顯相同而形(68c1)相異。  爲不已辯。即於多物安布差別。假立(2)長等。如衆蟻等有相不殊。然有行輪安布(3)形別。形依顯等理亦應然。  豈不闇中或於(4)遠處觀杌等物了形非顯。寧即顯等安布(5)爲形。以闇遠中觀顯不了。是故但起長等(6)分別。  如於遠闇觀衆樹人。但了行軍不(7)知別相。理必應爾。  以或有時不了顯形(8)唯知總聚。  既已遮遣行動及形。汝等經部宗(9)立何爲身表。  立形爲身表。但假而非實。  既(10)執但用假爲身表。復立何法爲身業耶。  (11)若業依身立爲身業。謂能種種運動身思。(12)依身門行故名身業。  語業意業隨其所應(13)立差別名當知亦爾。  若爾何故契經中説(14)有二種業。一者思業。二思已業。此二何異。謂(15)前加行起思惟思。我當應爲如是如是所(16)應作事名爲思業。  既思惟已起作事思。隨(17)前所思作所作事。  動身發語名思已業。  若(18)爾表業則爲定無。表業既無。欲無表業亦(19)應非有。便成大過。  如是大過有理能遮。  謂(20)從如前所説二表殊勝思故。起思差別名(21)爲無表。  此有何過。此應名爲隨心轉業。如(22)定無表心倶轉故。無如是過。  審決勝思動(23)發勝思所引生故。  設許有表。亦待如前所(24)説思力。  以性鈍故。  毘婆沙師説。形是實故。(25)身表業形色爲體。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                     
vāgvijñaptistu vāgdhvaniḥ || 4.3 || 
偈曰。言教語音聲。 
See the full verse quoted previously 
. 
 
vāksvabhāvo yaḥ śabdaḥ saiva vāgvijñaptiḥ | avijñaptiḥ pūrvamevoktā |  sā ’pi dravyato nāstīti sautrāntikāḥ |  abhyupetyākaraṇamātratvāt |  atītāny api mahābhūtānyupādāya prajñaptesteṣāṃ cāvidyamānasvabhāvatvād rūpalakṣaṇābhāvāc ca |  astīti vaibhāṃṣikāḥ |  kathaṃ jñāyate | 
釋曰。是聲(4)言語爲性。是名有教。言業無教。於前已説。  (5)經部師説。此亦非實有物。  何以故。先已信(6)求。唯定不作爲量故。  彼師依過去四大。成立(7)此義故。過去四大已無爲性故。由執此色爲(8)相故。  毘婆沙師説。此無教實有物。  云何得知 
語表業體謂即言聲。無表(26)業相如前已説。  經部亦説。此非實有。  由先(27)誓限唯不作故。  彼亦依過去大種施設。然(28)過去大種體非有故。又諸無表無色相故。  (29)毘婆沙説。此亦實有。  云何知然。 
.  .  .  .  .  . 
           
trividhāmalarūpoktivṛddhyakurvatpathādibhiḥ | 
(9)偈曰。三無流色長。不作説道等。 
頌曰(69a1)　　　　説三無漏色　増非作等故 
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trividhaṃ rūpamuktaṃ sūtre | “tribhiḥ sthānai rūpasya rūpasaṃgraho bhavati |  asti rūpaṃ sanidarśanaṃ sapratigham |  asti rūpamanidarśanaṃ sapratigham |  asti rūpamanidarśanamapratigham” iti |  anāsravaṃ ca bhagavatā rūpamuktam | “anāsravāḥ dharmāḥ katame |  yasmin rūpe ’tītānāgatapratyutpanno notpadyate ’nunayo vā pratigho vā yāvad yasminvijñāne |  ima ucyante ’nāsravā dharmā” iti |  na cāvijñaptiṃ virahayyāsti rūpamanidarśanamapratighaṃ nāpy anā sravam |  vṛddhir api coktā |  “ebhiḥ saptabhir aupadhikaiḥ puṇyakriyāvastubhiḥ samanvāgatasya śrāddhasya kulaputrasya kuladuhiturvā carato vā svapato vā tiṣṭhato vā jāgrato vā satatasamitamabhivardhata eva puṇyam upajāyata eva puṇyam |  evaṃ niraupadhikair ” iti ||  na cāvijñaptimantareṇānyamanaso ’pti puṇyasyābhivṛddhiryujyate |  akurvataś ca svayaṃ paraiḥ kārayataḥ karmapathā na sidhyeyurasatyāmavijñaptau |  na hy ājñāpanavijñaptiḥ maulaḥ karmapatho yujyate |  tasya karyaṇo ’kṛtatvāt | kṛte ’pi ca tasyāḥ svabhāvaviśeṣāditi |  uktaṃ ca bhagavatā “dharmā bhikṣavo bāhyamāyatanamekādaśabhir āyatanairasaṃgṛhītamanidarśanamapratigham” iti |  na tvarūpītyuktam |  tatra kiṃ prayojanaṃ syād yadi dharmāyatanāntargatamavijñaptirūpaṃ naśyeta |  aṣṭāṅgaś ca mārgo na syād avijñaptimantareṇa |  samāpannasya samyagvākkarmāntājīvānām ayogāt |  yattarhīdamuktaṃ “tasyaivaṃ jānata evaṃ paśyataḥ samyagdṛṣṭirbhāvanāparipūriṃ gacchati samyak saṃkalpaḥ samyak vyāyāmaḥ samyak smṛtiḥ samyak samādhiḥ |  pūrvam eva cāsya samyak vāvakrmāntājīvāḥ pariśuddhā bhavanti paryavadātā” iti |  laukikamārgavairāgyaṃ pūrvakṛtamabhisaṃdhāyaitad uktam |  prātimokṣasaṃvaraśc api na syād asatyāmavijñaptau |  na hi samādānādurdhvaṃ tadasti yenānyamanasko ’pyayaṃ bhikṣuḥ syāt bhikṣuṇī veti |  setuś ca sūtre viraktiruktā | dauḥśīlyavivandhatvāt |  na vā bhavantī seturbhavitumarhatītyastyevāvijñaptiḥ |  atra sautrāntikā āhuḥ bahvapyetaccitramapyetat |  naivaṃ tvetat | kiṃ kāraṇam | yat tāvad uktaṃ “trividharūpokteri” ti |  tatra yogācārā upadiśanti |  dhyāyināṃ samādhiviṣayo rūpaṃ samādhiprabhāvādutpadyate |  cakṣurindriyāviṣayatvāt anidarśanam | deśānāvaraṇatvād apratigham iti | atha matam |  katham idānīṃ tat rūpam iti | etadavijñaptau samānam |  yad apy uktamanāsravarūpokteriti tad eva samādhiprabhāvasaṃbhūtaṃ rūpamanāsrave samādhāvanāsravaṃ varṇayanti yogācārāḥ |  arhato yadrūpaṃ bāhyaṃ cetyapare | āsravāṇām aniśrayatvāt |  yat tarhi sūtra uktaṃ “sāsravā dharmāḥ katame |  yāvad eva cakṣuryavadeva rūpāṇīti” vistaraḥ |  tatra punar āsravāṇām apratipakṣatvāt sāsravamuktam |  paryāyeṇa tarhi tadeva sāsravaṃ cānāsravaṃ ca syāt | kiṃ syāt |  lakṣaṇasaṃkaraḥ syāt |  yathā tat sāsravaṃ tathā na kadācid anāsravam iti ko ’tra saṃkaraḥ |  yadi ca rūpāyatanādīni ekāntena sāsravāṇi syur iha sūtre kim artha viśeṣitāni syur yāni rūpāṇi sāsravāṇi sopādānīyāni cetaḥkhilamrakṣavastv” iti vistaraḥ |  yad apy uktaṃ “puṇyābhivṛddhivacanāditi tatrāpi pūrvācāryā nirdiśanti “dharmatā hy eṣā yathā dātṝṇāṃ dāyāḥ paribhujyante tathā tathā bhoktṝṇāṃ guṇaviśeṣādanugrahaviśeṣāccānyamanasām api dātṝṇāṃ tadālambanadānacetanā bhāvitāḥ saṃtatayaḥ sūkṣmaṃ pariṇāmaviśeṣaṃ prāpnuvanti yenāyatyāṃ bahutaraphalābhiniṣpattaye samarthā bhavanti |”  “idam abhisaṃdhāyoktaṃ” bhaved abhivardhata eva puṇyam upajāyata eva puṇyam iti |  atha mataṃ katham idānīṃ saṃtānāntaraviśeṣādanyamanaso ’pi saṃtānāntarasya pariṇāmaḥ setsyatīti |  etadavijñaptau smānam |  katham idānīṃ saṃtānāntaraviśeṣātsaṃtānāntare dharmāntaramavijñaptiḥ setsyatīti nirūpadhikeṣvidānīṃ puṇyakriyāvastuṣu kathaṃ bhaviṣyatīti |  abhikṣṇaṃ tadālambanacetanābhyāsātsvapneṣv api tā anuṣaṅginyo bhavanti |  avijñaptivādinastu niraupadhike yatra vijñaptir nāsti tatra kathāmavijñaptiḥ syāt |  aupadhike ’pyabhīkṣaṇaṃ tadālambanecetanābhyāsādity apare |  yat tarhi sūtra uktaṃ “yasyograbhikṣuḥ śīlavān kalyāṇadharmā piṇḍakaṃ paribhujyāpramāṇaṃ cetaḥsamārdhiṃ kāyena sākṣātkṛtvopasaṃpadya viharatyapramāṇastannidānadāyakasya dānapateḥ puṇyābhiṣyandaḥ kuśalābhiṣyandaḥ sukhāsvādadhāraḥ pratikāṅkṣitavya” ityatra tadānīṃ dātuḥ kaścetanāviśeṣaḥ |  tasmāt saṃtatipariṇāmaviśeṣa eva nyāyyaḥ |  yad apy uktaṃ “kārayataḥ kathaṃ karmapathāḥ setsyantīti” tatrāpyevaṃ varṇayanti |  tatprayogeṇa pareṣām upaghātaviśeṣāt prayoktuḥ sūkṣmaḥ saṃtatipariṇāma viśeṣo jāyate yata āyatyāṃ samante ’pi bahutaraphalābhinirvarttanasamarthā bhavatīti svayam api ca kurvataḥ kriyāphalaparisamāptāveṣa eva nyāyo veditavyaḥ |  so ’sau saṃtatipariṇāmaviśeṣaḥ karmapatha ityākhyāyate |  kārye kāraṇopacārāt |  kāyikavācikatvaṃ tu tatkriyāphalatvād yathā vijñaptivādināmavijñapteriti |  upātteṣu skandheṣu trikālayā cetanayā prāṇātipā tāvad hvena spṛśyata iti bhadantaḥ |  haniṣyāmi hanmi hatam iti cāsya yadā bhavatīti |  na tviyatā karmapathaḥ parisamāpyate |  mā bhūdahate ’pi mātrādau hatābhimānināmānantaryaṃ karmeti |  svayaṃ tu ghnata etāvāṃścetanāsamudācāra ityayamatrābhiprāyo yuktarūpaḥ syāt |  ka idānīmeṣa pradveṣo yadavijñaptiḥ prakṣipyate saṃtatipariṇāmaviśeṣaścābhyupagamyate tathaivāprajñāyamānaḥ |  na khalu kaścit pradveṣaḥ |  kintu cittānvayakāyaprayogeṇa kriyāparisamāptau tābhyāṃ pṛthagbhūtaṃ dharmāntaraṃ prayojayiturutpadyata iti notpadyate paritoṣaḥ |  yatkṛtaprayogasaṃbhūtā tu kriyāparisamāptistasyaiva tannimittaḥ saṃtatipariṇāmo bhavatīti bhavati paritoṣaḥ |  cittacaitasaṃtānāccāyatyāṃ phalotpatteḥ | uktaṃ cātra |  kimuktam | “vijñaptyabhāvād” ity evamādi | tadabhāvādavijñapterabhāvaḥ |  yad apy uktaṃ “dharmāyatanasyārūpitvaṃ yasmānnoktam” iti |  tadyadevātra rūpamanidarśanamapratighaṃ coktaṃ tadevāstu dharmāyatanaparyāpannam |  yad apy uktamaṣṭāṅga āryamārgo na syād iti |  aṅgaṃ tāvad ācakṣva |  kathaṃ mārgasamāpannasya samyagvākkarmāntājīvā bhavant_iti |  kimasau vācaṃ bhāṣyate kriyāṃ vā karoti cīvarādīn vā paryeṣate |  nety āha | kiṃ tarhi |  tadrūpāmanāsravāmavijñaptiṃ pratilabhate |  yasyāḥ pratilambhādvyutthito ’pi na punar mithyāvāgādiṣu pravartate samyagvāgādiṣu ca pravartate |  ato nimitte naimittikopacārādavijñaptau tadākhyā kriyate |  yadyevamihāpyevaṃ kiṃ na gṛhyate mārgasamāpanno vināpyavijñaptyā tadrūpamāśayaṃ ca āśrayaṃ ca pratilabhate yasya pratilambhāt vyutthito ’pi na punar mithyāvāgādiṣu pravartate samyagvāgādiṣu ca pravartate |  ato nimitte naimittikopacāraṃ kṛtvā aṣṭau mārgāṅgāni vyavasthāpyanta iti |  aparastvāha | tadakriyāmātramatrāṅgamuktaṃ syāt |  yadasāvāryamārgasāmarthyādakriyāniyamaṃ pratilabhate taccānāsravamārgasaṃniśrayalābhādanāsravaṃ syāt |  na hi sarvatra dravyamanto dharmāḥ parisaṃkhyāyante |  tadyāthā ’ṣṭau lokadharmāḥ lābho ’lābhaḥ yaśo ’yaśaḥ nindā praśaṃsā sukhaṃ duḥkham iti |  nacātra cīvarādīnā malābho nāmāsti dravyāntaram |  prātimokṣasaṃvaro ’pi syāt yayā cetanayā vidhipūrvaṃ kṛtvā ’bhyupagamaḥ pratiṣiddhātkarmaṇaḥ kāyavācau saṃvṛṇoti |  anyacittona saṃvṛtaḥ syād iti cet | na |  tadbhāvanayā kriyākāle smarataḥ tatpratyupasthānāt setubhāvo ’pi syād akriyāṃ pratijñāṃ saṃsmṛtya saṃsmṛtya lajjito dauḥśīlyākaraṇāt ity arthameva ca tasyāḥ samādānam |  yadi punar avijñaptereva dauḥsīlyaṃ pratibadhnīyāt na kaścitmuṣitasmṛtiḥ śikṣāṃ bhindyāt |  alaṃ vistareṇāstyeva dravyāntaramavijñaptirūpati vaibhāṣikāḥ | 
釋曰。於經(10)中説。色有三種。有三處能攝諸色。  有色有顯(11)有礙。  有色無顯有礙。  有色無顯無礙。  佛説(12)有無流色。如經言。何者無流法。  若色過去(13)現世未來。於中欲不起瞋不起。乃至於識亦(14)爾。  説此名無流法。  若除無教色。則無無顯(15)無礙色及無流色。  經中又説増長。  如經言。若(16)善男子善女人。有信根與七種有攝福徳業(17)處相應。若行若住若臥若覺。恒時平等。福徳(18)増長。福徳相續。  與無攝相應亦爾。  若離無(19)教。異縁心人。福徳業處不應有増長。  若人自(20)不作但教他作。若無無教業道不應成。  何以(21)故。令他教業非是業道。  非自所作業故。若已(22)作此性無差別故。  亦非佛世尊説。比丘諸法(23)是外入。非十一入所攝。謂無顯無礙。  不説無(24)色。  此言則成無用。若不見無教色在法入攝。  (25)若離無教色。聖道不成八分。  若人入觀正語(26)正業正命。不相應故。  若爾此經所説云何經(27)言。若人如此知如此見。正見至修習圓滿。正(28)覺正進正念正定。  先時正語正業正命。已清(29)淨離染汚。  此言約先循世道離欲。故作此(227a1)説。  若無無教色。波羅提木叉戒亦不應成。  何(2)以故。從受戒後此戒即無。謂能成異縁心(3)人。爲比丘比丘尼等。  於經中説。遠離戒爲塘。(4)能遮邪戒故。  若此無不應成塘。由此等證故(5)知實有無教色。  此中經部師説。此證甚多種(6)種希有。  理實不然。何以故。是汝所説。由三(7)種色故。有無教色。  此中先舊觀行師説。  諸觀(8)行人有定境界。色由定威力生起。  此色非眼(9)境故説無顯。不遮處所故説無礙。  若汝言。此(10)云何名色。此難於無教亦同。  是汝所説。由説(11)無流色故。有無教色。此義同前。此色由定(12)威力生。在無流定中。爲境界故。觀行人説。此(13)爲無流色。  有餘師説。阿羅漢色及外色名無(14)流色。非流依止故。  若爾經中云何説。何者有(15)流法。  謂一切眼一切色。廣説如經。  此色非流(16)對治故。説名有流。  由此別義。此色可説有(17)流。可説無流。若爾何  有相雜過失。  由此相(18)此色成有流。不由此相更成無流。於中有何(19)相雜。  若色入一向有流。此經中云何簡別説。(20)經言有流色者。若色有取心堅覆藏所依。廣(21)説如經。  是汝所説。由福徳増長者。此中先(22)舊師説。此是法爾。如如施主。所施財物。受(23)者受用。如此如此。由受者功徳勝劣故。由(24)財物利益勝劣故。若施主心異縁。由先縁施(25)故意所熏修故。是時相續至得微細轉異勝(26)類。由此於未來時。爲生多少果報相續功(27)能。  約此義故。説福徳増長福徳相續。  若汝言。(28)由別相續勝劣。於異縁心人別相續轉異。今(29)云何得成。  此執與無教同。  由別相續勝劣。於(227b1)別相續中有別法名無教。此云何得成。於無(2)攝福徳業處。此云何有。  由數數修習。能縁此(3)爲境故意故。於夢時此亦得隨相續並起。  若人(4)説有教。於無攝福徳業處。於中既無有教業。(5)云何得有無教。  有餘師説。於有攝福徳業處。(6)由數數修能縁此爲境故意故。無教得生。  若(7)爾云何。於經中説。若比丘。有戒有善法。食(8)施主一食已。修無量心定。由身證觸依。此中(9)住因。此生能施施主無量福徳無量善流。安(10)樂之食。應信求如此。此中是時有何故意差(11)別。  是故相續轉異勝類。此義如理。  是汝所(12)説。若人教他業道。云何成者。此中經部師説。  (13)由此人立教損害他差別成故。於能教人相(14)續中微細轉異勝類得生。由此轉異。於未來(15)中此相續爲生多少果報。則有功能。若人(16)自作事果究竟時。應知此義如前。  此相續轉(17)異勝類。説名業道。  於果立因名故。  説此爲身(18)口業者。是身口二業果故。譬如説有無教人。(19)於無教立身口業名。  大徳説。於所取陰中。由(20)三時故意起故。此人爲殺生罪所觸。  謂我今(21)必應殺正殺已殺。若此故意生。  由此量業道(22)不得成就。  何以故。勿自父母等未被害。由妄(23)分別殺故無間業成。  若自殺起如此等故意。(24)業道則成。若作如此意則應道理。  汝何憎嫉(25)心偏撥無教。信受相續轉異勝類。  二倶非所(26)解。  無憎嫉心雖然由隨故意身加行業道究(27)竟故。若已成此別法。異於二依能行人生。此(28)義不生愛樂。  若由故意起加行事生究竟。因(29)此事相續轉異勝類。成此義則生愛樂。  從心(227c1)心法相續。未來果報生故。是汝所説。  由無有(2)教業故。無教則無。如此等義於前已答。  是汝(3)所説。由不説法入非色。  此言已答。無顯無礙(4)是定境色即法入攝。  是汝所説。八分聖道不(5)應成者。  善友請汝。爲説此義。  若人入觀修(6)道。正語正業正命。  云何應有此人説言。作(7)業求覓衣食不。  不爾云何  此人得如此相無(8)流無教。  由得此分。後時出觀。則不更行邪語(9)等事。必能恒行正語等分。  是故由於因立果(10)名。説無教爲正語等分。  若爾此中云何不執(11)如此。若人入觀修道。離無教得如此相。謂故(12)意及依止。由得此二。後出觀時。不更行邪(13)語等事。恒行正語等分。  是故由於因立果名(14)故。得安立聖道八分。  有餘師説。此中唯不作(15)爲量。説名三分。  由此聖道勢力。此人必得(16)定。不更作邪語等。此定不作。由得無流道爲(17)依止。説名無流。  何以故。於一切處。不定應數(18)實有體法。  譬如八世法。一得二不得三好聞(19)四惡聞五讃六毀七樂八苦。  此中不得衣服(20)等。非實有別物。亦被數於餘處亦爾。  波羅提(21)木叉戒等亦爾。有信求心人。由故意先作受(22)方便。於如所遮業。護持身口。  若汝言。心異(23)縁時。即無復戒。是義不然。  由數習此。故意(24)欲犯惡事時。是人憶本故意護持。即起塘義。(25)亦有憶持。先不作惡誓。起慚羞心故。不破禁(26)戒。此即塘義。是故依師受不作惡。  若如汝(27)所言。唯無教業。能遮斷犯戒失則應無人忘(28)念破戒。且止廣諍。  毘婆沙師説。有別物。色(29)爲性。名無教。 
(2)論曰。以契經説色有三種。此三爲處攝一(3)切色。  一者有色有見有對。  二者有色無見(4)有對。  三者有色無見無對。  又契經中説有(5)無漏色。如契經説。無漏法云何。  謂於過(6)去未來現在諸所有色不起愛恚。乃至識亦(7)然。  是名無漏法  除無表色何法名爲無見(8)無對及無漏色。  又契經説有福増長。  如契(9)經言。諸有淨信。若善男子或善女人成就(10)有依七福業事。若行若住若寐若覺。恒時(11)相續福業漸増福業續起。  無依亦爾。  除無(12)表業。若起餘心或無心時。依何法説福(13)業増長。  又非自作。但遣他爲。若無無表業(14)不應成業道。  以遣他表非彼業道攝。  此(15)業未能正作所作故。使作所作已。此性(16)無異故。  又契經説。苾芻當知。法謂外處。是(17)十一處所不攝法無見無對。  不言無色。  若(18)不觀於法處所攝無表色者。此言闕減便(19)成無用。  又若無無表應無八道支。  以在(20)定時語等無故。  若爾何故契經中言。彼如(21)是知彼如是見。修習正見正思惟正精進(22)正念正定皆至圓滿。  正語業命先時已得(23)清淨鮮白。  此依先時已得世間離染道説。(24)無相違過。  又若撥無無表色者。則亦應無(25)有別解脱律儀。  非受戒後有戒相續雖(26)起異縁心而名苾芻等。  又契經説。離殺(27)等戒名爲隄塘戒。能長時相續堰遏犯戒(28)過故。  非無有體可名隄塘。由此等證知(29)實有無表色。  經部師説。此證雖多種種希(30)奇。  然不應理。所以然者。所引證中且初經(69b1)言有三色者。  瑜伽師説。  修靜慮時定力所(2)生定境界色。  非眼根境故名無見。不障處(3)所故名無對。  若謂既爾如何名色。釋如是(4)難與無表同。  又經所言無漏色者。瑜伽師(5)説。即由定力所生色中依無漏定者即(6)説爲無漏。  有餘師言。無學身色及諸外色皆(7)是無漏。非漏依故得無漏名。  何故經言有(8)漏法者  諸所有眼乃至廣説。  此非漏對治(9)故得有漏名。  是則此應言有漏亦無漏。若(10)爾何過。  有相雜失。  若依此理説爲有漏。曾(11)不依此説爲無漏。無漏亦然。有何相雜。  若(12)色處等一向有漏。此經何縁差別而説。如説(13)有漏有取諸色心栽覆事。聲等亦爾。  又經所(14)説福増長言。先軌範師作如是釋。由法爾(15)力福業増長。如如施主所施財物。如是如是(16)受者受用。由諸受者受用施物功徳攝益(17)有差別故。於後施主心雖異縁而前縁施(18)思所熏習。微細相續漸漸轉變差別而生。由(19)此當來能感多果。  故密意説恒時相續福(20)業漸増福業續起。  若謂如何由餘相續徳益(21)差別令餘相續心雖異縁而有轉變。  釋此(22)疑難與無表同。  彼復如何由餘相續徳益(23)差別令餘相續別有眞實無表法生。若於(24)無依諸福業事如何相續福業増長。  亦由數(25)習縁彼思故。乃至夢中亦恒隨轉。  無表論者。(26)於無依福既無表業。寧有無表。  有説。有依(27)諸福業事。亦由數習縁彼境思故説恒時(28)相續増長。  若爾經説。諸有苾芻具淨尸羅成(29)調善法受他所施諸飮食已。入無量心定(69c1)身證具足住。由此因縁應知施主無量福善(2)滋潤相續。無量安樂流注其身。施主爾時福(3)恒増長。豈定常有縁彼勝思。  是故所言思(4)所熏習微細相續漸漸轉變差別而生。定爲(5)應理。  又非自作但遣他爲業道如何得(6)成滿者。應如是説。  由本加行。使者依教所(7)作成時。法爾能令教者微細相續轉變差別(8)而生。由此當來能感多果。諸有自作事究竟(9)時。當知亦由如是道理。  應知即此微細相(10)續轉變差別名爲業道。  此即於果假立因(11)名。  是身語業所引果故。如執別有無表。論(12)宗無表亦名身語業道。  然大徳説。於取蘊(13)中由三時起思爲殺罪所觸。  謂我當殺正(14)殺殺已。  非但由此業道究竟。  勿自母等實未(15)被害由謂已害成無間業。  然於自造不(16)誤殺事。起如是思殺罪便觸。若依此説非(17)不應理。  何於無表偏懷憎嫉定撥爲無。(18)而許所熏微細相續轉變差別。  然此與彼倶(19)難了知。  今於此中無所憎嫉。然許業道是(20)心種類。由身加行事究竟時。離於心身於(21)能教者身中別有無表法生。如是所宗不(22)令生喜。  若由此引彼加行生事究竟時。即(23)此由彼相續轉變差別而生。如是所宗可令(24)生喜。  但由心等相續轉變差別。能生未來(25)果故。又先已説。  先説者何。謂表業既無寧(26)有無表等。  又説法處不言無色。  由有如(27)前所説定境無見無對法處攝色。  又言道支(28)應無八者。  且彼應説。  正在道時如何得有(29)正語業命。  爲於此位有發正言起正作(70a1)業求衣等不。  不爾。云何。  由彼獲得如是(2)種類無漏無表  故。出觀後由前勢力能起三(3)正不起三邪。  以於因中立果名故。於無(4)表立語業命名。  若爾云何不受此義。雖無(5)無表而在道時。獲得如斯意樂依止。故出(6)觀後由前勢力。能起三正不起三邪。  以(7)於因中立果名故。可具安立八聖道支。  有(8)餘師言。唯説不作邪語等事以爲道支。  謂(9)在定時由聖道力便能獲得決定不作。此(10)定不作依無漏道而得安立故名無漏。  非(11)一切處要依眞實別有法體方立名數。  如(12)八世法。謂得不得及與毀譽稱譏苦樂。  非此(13)不得衣食等事別有實體。此亦應然。  別解脱(14)律儀亦應准此。謂由思願力先立要期。能(15)定遮防身語惡業。由斯故建立別解脱律(16)儀。  若起異縁心應無律儀者。此難非理。  (17)由熏習力欲起過時憶便止故。戒爲隄塘(18)義亦應准此。謂先立誓限定不作惡。後數(19)憶念慚愧現前。能自制持令不犯戒。故隄塘(20)義由心受持。  若由無表能遮犯戒。應無失(21)念而破戒者。且止此等衆多諍論。  毘婆沙師(22)説。有實物名無表色。是我所宗。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                                                                                                                                                   
yady asti tac ca mahābhūtāny upādāyety uktam tat kim vijñaptimahābhūtānyevopādāyāvijñaptir utpadyate athānyāni |  anyānyeva sā mahābhūtānyupādāyotpadyate |  na hi saiva sāmagrī sukṣmaphalā caudārikaphālā ca yujyate |  kiṃ khalu yadātanī vijñaptistadātanānyeva sā mahābhūtānyupādāya vartate |  sarvamupādāyarūpaṃ prāyeṇaivaṃ kiñcittu vartamānamanāgataṃ cātītāni mahābhūtānyupādāya |  kiṃ punas tad iti | 
此若有前已説。此依止四大(228a1)生。爲依有教四大生。爲不爾。  依別四大生。  (2)何以故。此一和合。有細麁二果。無如此義。  無(3)教所依四大。與有教四大同時起。不  一切所(4)造色。若現世若未來。多依過去四大生。  此(5)所依云何。 
前説無表(23)大種所造性。爲表大種造。爲有異耶。  頌(24)曰(25)此能造大種　異於表所依(26)論曰。無表與表異大種生。  所以者何。從一(27)和合有細麁果不應理故。  如表與大心(28)同時生。無表亦然。爲有差別。  一切所造色(29)多與大種倶時而生。然現在未來亦有少分(70b1)依過去者。  少分者何。 
.  .  .  .  .  . 
           
kṣaṇādūrdhvamavijñaptiḥ kāmāptātītabhūtajā || 4.4 || 
偈曰。刹那後無教。欲過去大生。 
頌曰(2)欲後念無表　依過大種生 
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prathamāt kṣaṇādūrdhvamavijñaptiḥ kāmāvacarī atītāni mahābhūtānyupādāyotpadyate |  tānyasyā āśrayārthena bhavanti | pratyutpannāni śarīramahābhūtāni saṃniśrayārthena |  pravṛtyanuvṛttikāraṇatvād yathākramam |  cakrasyeva bhūmau saparivartamānasya pāṇyāvedhabhūmipradeśau | 
(6)釋曰。從初刹那後。欲界無教。依止過去四大(7)生。  是四大作此生依止。是身現世四大爲相(8)續依止。是二四大。  次第爲此生流因故。  譬如(9)輪行於地。以手轉之。以地爲依處。 
(3)論曰。唯欲界繋初刹那後所有無表從過大(4)生。  此爲所依無表得起。現身大種但能爲(5)依。  爲轉隨轉因。隨其次第  如輪行於(6)地手地爲依。 
.  .  .  . 
       
atha kutastyāni mahābhūtānyupādāya kutastyaṃ kāyavākkarma | 
所依止四(10)大是何地。能依止身口業是何地。 
何地身語業何地大所造。 
. 
 
svāni bhūtāny upādāya kāyavākkarma sāsravam | 
偈曰。依止(11)自四大。身口業有流。 
頌(7)曰(8)有漏自地依　無漏隨生處 
. 
 
kāmāvacaraṃ kāyavākkarmaṃ kāmāvacarāṇyeva mahābhūtānyupādāya evaṃ yāvaccaturthadhyānabhūmikaṃ tadbhūmikānyevopādāya | 
釋曰。欲界身口業。但(12)依欲界四大生。如此乃至第四定身口業。依(13)止第四定四大生。 
(9)論曰。欲界所繋身語二業。唯欲界繋大種所(10)造。如是乃至第四靜慮身語二業。唯是彼地(11)大種所造。 
. 
 
anāsravaṃ yatra jātaḥ 
偈曰。無流隨生處。 
See the full verse quoted previously 
. 
 
asravaṃ tu kāyavākkarma yasyāṃ bhūmau jātas tad utpādayati tadbhūmikāny upādāya tadveditavyam |  dhātvapatitatvād anāsravāṇāṃ ca bhūtānām abhāvāt tadvalena cotpatteḥ |  tatra vijñaptyavijñaptyākhyakarmaṇī veditavye | 
釋曰。(14)若無流身口業。隨地受生人所得。應知即依(15)此地四大生。  由不墮於界故。無流四大無故。(16)由彼力生故。  此中有教無教二業應知。 
若身語業是無漏者。隨生此地(12)應起現前。即是此地大種所造。  以無漏法不(13)墮界故。必無大種是無漏故。由所依力無(14)漏生故。  此表無表其類是何。復是何類大種(15)所造。 
.  .  . 
     
avijñaptir anupāttikā || 4.5 ||
naiḥṣyandikī ca sattvākhyā 
偈曰。(17)無教非心取。流果衆生名。 
頌曰(16)無表無執受　亦等流情數
(17)散依等流性　有受異大生
(18)定生依長養　無受無異大
(19)表唯等流性　屬身有執受 
. 
 
kiñca 
 
 
. 
 
niṣyandopāttabhūtajā | 
流心取大生。 
See the full verse quoted previously 
. 
 
naiḥṣyandikāny eva bhūtāny upādāya cittacaittāni copādāyāvijñaptir bhavati |  asamāhitabhūmikāyā eṣa prakāraḥ | 
釋曰。(18)無教者其相云何。非心心法。依止等流果。(19)似因故。衆生法故。等流果心心法所取四大。(20)依此無教生非定地。  無教品類如此。定地云(21)何。 
(20)論曰。今此頌中先辯無表是無執受。無變礙(21)故。亦等流性。亦言顯此有是刹那。謂初無(22)漏。餘皆等流性。謂同類因生。此唯有情。依(23)内起故。於中欲界所有無表。等流有受別異(24)大生。  異大生言。顯身語七一一是別大種所(25)造。 
.  . 
   
samādhijaupacayikānupātābhinnabhūtajā || 4.6 || 
偈曰。定生増長果。無取異大生。 
See the full verse quoted previously 
. 
 
dhyānānāsravasaṃvarāvijñaptiḥ samādhijā |  sā samādhisaṃbhūtāny aupacayikāny anupātāni ca mahābhūtāny upādāyotpadyate abhinnāni ca yāny eva ca bhūtāny upādāya prāṇātipātād viratir utpadyate tāny eva yāvat saṃbhinnapralāpāt |  kiṃ kāraṇam |  cittavat bhūtābhedāt |  prātimokṣasaṃvare tv anyānyāni mahābhūtāny upādāya saptāvijñaptayo bhavanti |  vijñaptis tu naiḥṣyandikī | upāttā tu kāyikī |  kiṃ punar iyaṃ vijñaptir utpadyamānā pūrvakasya saṃsthānasya saṃtānaṃ bādhitvotpadyate utāho na |  kiñcātaḥ yadi bādhitvotpadyate | na |  vipākarūpasya_cchinnasya punaḥ pravandhādavaibhāṣikīyaṃ prāpnoti |  athābādhitvā |  katham ekasmin bhūtasaṃghāte saṃsthānadvayaṃ sidhyati |  anyāny eva tāni naiḥṣyandikāni tadānīm upajāyante yāny upādāya vijñaptir bhavati |  evaṃ tarhi yad yad evāṅgaṃ niśrityotpadyate vijñaptis tena tenāṅgena mahīyasā bhavitavyam |  tanmahābhūtair abhivyāpanāt |  anabhivyāpane ca punaḥ kathaṃ kṛtsnāṅgena vijñapayet |  śuṣiratvāt kāyasyāsti teṣām avakāśaḥ | 
釋曰。定(22)無教無流無教。皆從定心生。  依定所生増長。(23)非心所取。不異四大生。不異者。若依止此四(24)大。離殺生無教生。即依此四大。乃至離無(25)義語無教生。  云何如此。  如心四大不異故。  於(26)波羅提木叉戒中。各各依四大。七無教戒。  生(27)有教色等流。  若屬身是心所取。此有教色若(28)生。爲破前相貌相續起爲不。  若爾何有。若破(29)前後生果報色。  已斷由更相續故。則違毘婆(228b1)沙執。  若不破而生。  云何於一四大聚中。有二(2)相貌起。  是時有別等流四大生。依此有教色(3)生。  若爾依隨一身分。有教色生。此分則應大(4)本。  彼四大所遍滿故。  若不遍滿。云何由具分(5)起有教色。  由身空故。故彼有處。 
定生無表差別有二。謂諸靜慮無漏律儀。  (26)此二倶依定所長養無受。無異大種所生。無(27)異大言。顯此無表七支同一具四大種所生。  (28)所以者何。  所依大種如心唯一無差別故。  (29)應知有表唯是等流。  See the previous record  此若屬身是有執受。餘(70c1)義皆與散無表同。表業生時爲要破壞本身(2)形量。爲不爾耶。  若爾何失。若破壞者。  異熟(3)色斷應可更續。是則違越毘婆沙宗。  若不(4)破壞  如何得有一身處所二形量成。  有別(5)新生等流大種。造有表業不破本身。  若爾(6)隨依何身分處起有表業應大於本。  新生(7)大種遍増益故。  若不遍増益。如何遍生表。  (8)身有孔隙故得相容。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                               
tat khalv etat karma paryāyeṇa dvividhaṃ trividhaṃ pañcavidhaṃ cottam | 
此業由別義(6)説。有二種三種五種。 
已辯業門二三五別。(9)此性界地差別云何。 
. 
 
cetanā cetayitvā ceti |  cetayitvā punar dvidhā | kāyavākkarma cetanā ca |  kāyakarma punaḥ dvividhaṃ vijñaptyākhyamavijñaptyākhyaṃ ca |  evaṃ vākkarma cetanā ceti pañcavidhaṃ bhavati |  tatra punar avijñaptir dvidhā | kuśalā ’kuśalā ca | 
        此中無教有二種一善(7)二惡。 
        See the commentary after next verse 
.  .  .  .  . 
         
nāvyākṛtāsty avijñaptiḥ 
偈曰。無無記無教。 
頌曰(10)無表記餘三　不善唯在欲
(11)無表遍欲色　表唯有伺二
(12)欲無有覆表　以無等起故 
. 
 
kiṃ kāraṇam | 
釋曰。云何如此。 
(13)論曰。無表唯通善不善性無有無記。所以(14)者何。 
. 
 
avyākṛtaṃ hi cittaṃ durbalamato na śaktaṃ balavat karmākṣeptuṃ yan niruddhe ’pi tasminn anuvadhnīyāt | 
無(8)記心力弱。是故不能引生有力業。若因已滅。(9)此等流果恒相續起。 
以無記心勢力微劣。不能引發強業(15)令生。可因滅時果仍續起。 
. 
 
tridhā ’nyat 
偈曰。餘三 
See the full verse quoted previously 
. 
 
anyatkarma trividham | kuśalākuśalāvyākṛtam | kiṃ tadanyat | vijñaptiś cetanā ca | 
釋曰。餘業有(10)三種。謂善惡無記。何者是餘。謂有教及故(11)意。 
所言餘者謂表(16)及思。三謂皆通善惡無記。 
. 
 
aśubhaṃ punaḥ |
kāme 
偈曰。復不善欲中。 
See the full verse quoted previously 
. 
 
akuśalaṃ vastu karma kāmahātau veditavyam | nānyatra |  akuśalamūlānāṃ prahīṇatvād āhrīkyānapatrāpyayoś ca |  kuśalāvyākṛtaṃ tu sarvatrā prativedhāt |  tatra 
釋曰。若惡業應知唯(12)於欲界中非餘界。  三惡根及無漸無羞滅故。  (13)若善無記一切處有。以不遮故。   
於中不善在欲(17)非餘。  已斷不善根無慚無愧故。  善及無記(18)諸地皆有。以於頌中不別遮故。   
.  .  .  . 
       
rūpe ’pyavijñaptiḥ 
偈曰。色無(14)教。 
See the full verse quoted previously 
. 
 
kāme ’pītyapiśabdāt | ārūpyeṣu nāsti bhūtābhāvāt |  yatra hi kāyavācoḥ pravṛttistatra kāyavāksaṃvarau |  iha tarhi samāpannasya syād anāsravā vijñaptivat |  na | tasyā dhātvapatitatvāt |  ārūpyāvacarī tvavijñaptināṃrhati visabhāgāni bhūtānyupādāya bhavitum |  sarvarūpavaimukhyāccārūpyasamāpattunārlaṃ rūpotpattaye |  vibhūtarūpasaṃjñatvāt | dauḥśīlyapratipakṣeṇa śīlam | tacca dauḥśīlyaṃ kāmāvacaram |  ārūpyāś ca kāmadhātorāśrayā kārālambanapratipakṣadūratābhir dūre |  ata eṣv avijñaptirnāstīti vaibhāṣikāḥ 
釋曰。若色界有無教。何況欲界。於無色(15)界無。無四大故。  若是處有身口生。此中有身(16)口護戒。  若爾若人身在欲色界。入四無色定。(17)應有無教。譬如無流無教。  是義不然。此不(18)墮三界故。  通無色界無教。不應依止不等類(19)四大生。  背一切色故。故無色界定不能引生(20)色。  制伏色相故。持戒爲對治破戒。破戒但是(21)欲界法。  於欲界由四種遠。無色界最遠。謂依(22)止取相境界對治故。  是故於中無無教。毘婆(23)沙師説如此。 
欲色二界(19)皆有無表。以無色中無大種故。  隨於何處(20)有身語轉。唯是處有身語律儀。  若爾身生(21)欲色二界入無色定應有律儀。如起無漏(22)心有無漏無表。  不爾以彼不墮界故。  於(23)無色界若有無表。應有無表非大種生。不(24)可説言有漏無表以別界地大種爲依。  又(25)背諸色入無色定故彼定中不能生色。  由(26)彼定有伏色想故。毘婆沙師作如是説。爲(27)治惡戒故起尸羅。唯欲界中有諸惡戒。  無(28)色於欲具四種遠。一所依遠。二行相遠。三(29)所縁遠。四對治遠。  故無色中無無表色。 
.  .  .  .  .  .  .  .  . 
                 
vijñaptiḥ savicārayoḥ || 4.7 || 
偈曰。有教有觀二。 
See the full verse quoted previously 
. 
 
vijñaptistu savicārayoreva bhūmyoḥ | kāmadhātau prathame ca dhyāne na tata ūrdhvam | 
釋曰。是有(24)教色。於有觀二地中有。謂欲界及初定。上去(25)皆無。 
表色(71a1)唯在二有伺地。謂通欲界初靜慮中。非上(2)地中可言有表。 
. 
 
kāme ’pi nivṛtā nāsti 
偈曰。欲無無記教。 
See the full verse quoted previously 
. 
 
nivṛtā tu vijñaptiḥ kāmadhātāv api nāsti | brahmaloka evāsti |  mahābrāhmaṇo hi śāṭhyasamutthitaṃ kāyakarma śrūyate |  sa hi svaparṣanmadhye āyuṣmato ’śvajitaḥ kṣepārthamātmānaṃ kṣiptavāt |  tata ūrdhvamasatyāṃ vāgvijñaptau kathaṃ tatra śabdāyatanaṃ bāhyamahābhūtahetukam |  anye punar āhuḥ |  dvitīyādiṣv api dhyāneṣu vijñaptir astyanivṛtāvyākṛtā |  na kuśalā na kliṣṭā | kiṃ kāraṇam |  na hi teṣūpapannastajjātīyamadhobhūmikaṃ cittaṃ saṃmukhīkaroti yena tāṃ vijñaptiṃ samutthāpayet |  nyūnatvāt prahīṇatvacca | pūrvam eva tu varṇayanti |  kiṃ punaḥ kāraṇam ūrdhvaṃ brahmalokānnāsti vijñaptiḥ kāmadhātau ca nivṛktāvyākṛtā nāsti | 
釋曰。於欲界無有(26)覆無記有教。於梵處則有。  何以故。曾聞大(27)梵王有語從諂曲生。  此於自大集中。爲避淨(28)命阿輸實難讃歎自身。  若爾從第二定以上。(29)若無言説云何有聲入。以外四大爲因故有(228c1)聲入。  餘師説。  於第二定等亦有言語。但是無(2)覆無記。  無善無染汚何以故。  若人生彼處。如(3)此類下地心。不能引令現前。爲生身口。  有教(4)業最麁下故。已棄捨故。前義是彼所説。  復有(5)何因。離梵處於上無有教業。於欲界無有覆(6)無記有教業。 
有覆無記表。欲界定無。唯(3)於梵世中可得説有。  曾聞大梵有誑諂言。  (4)謂自衆中爲避馬勝所徴問故。矯自歎等。  (5)上地既無言何得有聲處。有外大種爲因(6)發聲。  有餘師言。  上三靜慮亦有無覆無記表(7)業。  無善無染。所以者何。  非上地生能起下(8)地善及染心發身語表。  劣故斷故。前説爲(9)善。  復以何因二定以上都無表業。於欲界(10)中無有有覆無記表業。 
.  .  .  .  .  .  .  .  .  . 
                   
samutthānam asadyataḥ | 
偈曰。縁起無有故。 
以無發業等起心(11)故。[See the aslo full verse quoted previously] 
. 
 
savitarkavicāreṇa hi cittena vijñaptiḥ samutthāpyate |  tacca dvitīyādiṣu dhyāneṣu nāsti bhāvanāprahātavyena cotthāpyate |  darśanaprahātavyasyāntarmukhapravṛttatvāt |  tacca kāmadhātau nivṛtavyākṛtaṃ nāsti | 
釋曰。若有(7)覺觀心。能起身口有教業。  此心於第二定等(8)則無。此若起必由修道所滅心起。  見諦所滅(9)心。依内門起故。  是故於欲界中。無有覆無記(10)身口二業。 
有尋伺心能發表業。  二定以上都無此(12)心。又發表心唯修所斷。  見所斷惑内門轉故。  (13)以欲界中決定無有有覆無記修所斷惑。是(14)故表業上三地都無。欲界中無有覆無記表。 
.  .  .  . 
       
kiṃ khalu samutthānavaśādevaṃ dharmāṇāṃ kuśalākuśalatvaṃ veditavyam | nety āha |  kiṃ tarhi | caturbhiḥ prakāraiḥ paramārthataḥ svabhāvataḥ saṃprayogataḥ samutthānataś ca |  tatra tāvat | 
爲由隨發起。應知諸法善惡性爲(11)不爾非。  云何。由四種因。一眞實。二自性。三(12)相應。四發起。  此中 
(15)爲但由等起令諸法成善不善性等。不爾。  (16)云何。由四種因成善性等。一由勝義。二由(17)自性。三由相應。四由等起。  何法何性由何(18)因成。 
.  .  . 
     
paramārthaśubho mokṣaḥ 
偈曰。解脱眞實善。 
頌曰(19)勝義善解脱　自性慚愧根
(20)相應彼相應　等起色業等
(21)翻此名不善　勝無記二常 
. 
 
nirvāṇaṃ hi sarvaduḥkhavyupaśamaḥ | tataḥ paramakṣematvāt paramārthena kuśalamārogyavat | 
釋曰。(13)涅槃者。一切苦寂靜。最極平安故。是眞實(14)善。譬如無病。 
(22)論曰。勝義善者。謂眞解脱。以涅槃中最極安(23)隱衆苦永寂猶如無病。 
. 
 
svato mūlahyar patrapāḥ || 4.8 ||  trīṇi kuśalamūlāni |  hriścāpatrapyaṃ ca svabhāevna kuśalāni anyasaṃprayogasamutthanānapekṣatvāt |  pathyauṣadhavat | 
偈曰。自性根慚羞。  釋曰。根謂(15)三善根  慚及羞。此法由自性是善。不觀別相(16)應發起因故。  譬如良藥。 
See the full verse quoted previously  自性善者。謂慚愧根。(24)以有爲中唯慚與愧及無貪等三種善根。不(25)待相應及餘等起。  See the previous record  體性是善猶如良藥。 
.  .  .  . 
       
saṃprayogeṇa tadyuktāḥ 
偈曰。相應彼雜故。 
See the full verse quoted previously 
. 
 
tair eva kuśalamūlahyar patrāpyaiḥ saṃprayuktā dharmāḥ saṃprayogeṇa kuśalāstair asaṃprayuktānāṃ kuśalatvābhāvādauṣadhamiśrapānīyavat | 
t(17)釋曰。與三善根及慚羞。相應諸法。由相雜(18)故是善。若彼不與此相應則無善性。譬如良(19)藥雜水。 
相(26)應善者。謂彼相應。以心心所要與慚愧善(27)根相應方成善性。若不與彼慚等相應。善(28)性不成。如雜藥水。 
. 
 
samutthā nāt kriyādayaḥ | 
偈曰。發起有教等。 
See the full verse quoted previously 
. 
 
kāyavāvakkarmaṇi cittaviprayuktāś ca saṃskārajātyādayaḥ prāptinirodhāsaṃjñisamāpattayastair eva kuśalamūlādisaṃprayuktai dharmaḥ samupasthāpitāḥ samutthānena kuśalāḥ |  auṣadhapānīyasaṃbhūtadhātrīkṣīravat |  prāptīnāṃ tu visabhāgacittasamutthāpitānāṃ kathaṃ kuśalatvam iti vaktavyam |  tadyathā vicikitsayā kuśalamūlapratisaṃdhānaṃ dhātupratyāgamaparihāṇibhyāṃ ca |  yathā ca kuśalamuktaṃ tato 
釋曰。身業口業。(20)及心不相應諸行。與善根等相應法所發起。(21)由發起故是善。  譬如煮良藥汁所成乳。  諸至(22)得等非同類心所發起。云何是善性。由此義(23)故善。    如所説四種善。 
等起善者。謂身語業不(29)相應行。以是自性及相應善所等起故。  如(71b1)良藥汁所引生乳。  若異類心所起得等云(2)何成善。此義應思。    如説善性四種差別。 
.  .  .  .  . 
         
viparyayeṇākuśalaṃ 
偈曰。翻此四名惡。 
See the full verse quoted previously 
. 
 
kathaṃ kṛtvā | saṃsāraḥ paramārthenākuśalaḥ | sarvaduḥkhapravṛttyātmakatvena paramākṣematvāt |  akuśalamūlāhrīkyānapatrāpyāṇi svabhāvataḥ | tatsaṃprayuktā dharmāḥ saṃprayogataḥ |  tatsamutthāpitāḥ kāyavākkarmajātyādiprāptayaḥ samutthānataḥ vyādhyapathyauṣadhādibhir ūpameyāḥ |  evaṃ tarhi na kiñcitsāsravamavyākṛtaṃ bhaviṣyati kuśalaṃ vā | saṃsārābhyantaratvāt |  paramārthata evam uktaṃ vipākaṃ tu prati yatsāsravaṃ na vyākriyate tadavyākṛtam ity ucyate |  iṣṭavipākaṃ ca kukśalam ity ucyate | yadi tu paramārthenāvyākṛtaṃ mṛgyate tat | 
釋(24)曰。云何名四惡。生死名眞實惡。生一切苦爲(25)體。最極不平安故。譬如有疾。  三惡根及無(26)慚無羞。名自性惡。不觀餘因成故。譬如惡毒。(27)與彼相應諸法由相應故名惡。譬如惡毒雜(28)水。  彼法所發起。身口二業。生等及至得。由(29)發起故名惡。譬如煮惡毒汁所成乳。  若爾無(229a1)一有流法應成無記或成善。皆入生死内故。  (2)如汝所言。實皆如此。若有流法。於果報不可(3)記。説名無記。  若有流法。於可愛果報有記(4)説名善。若眞實無記。必應尋求。 
不(3)善四種與此相違。云何相違。勝義不善。謂生(4)死法。由生死中諸法皆以苦爲自性極不(5)安隱猶如痼疾。  自性不善。謂無慚愧三不善(6)根。由有漏中唯無慚愧及貪瞋等三不善根。(7)不待相應及餘等起。體是不善猶如毒藥。(8)相應不善。謂彼相應。由心心所法要與無慚(9)愧不善根相應。方成不善性。異則不然。如(10)雜毒水。  等起不善。謂身語業不相應行。以(11)是自性相應不善所等起故。如毒藥汁所(12)引生乳。  若爾便無一有漏法是無記或善。皆(13)生死攝故。  若據勝義誠如所言。然於此中(14)約異熟説。諸有漏法若不能記異熟果者(15)立無記名。  於中若能記愛異熟説名爲善(16)故無有過。勝義無記。 
.  .  .  .  .  . 
           
paramāvyākṛte dhruve || 4.9 || 
偈曰。實無(5)記二常。 
See the full verse quoted previously 
. 
 
dve asaṃskṛte niṣparyāyeṇānivṛtāvyākṛte | ākāśamapratisaṃkhyānirodhaś ca |  idaṃ vicāryate |  yadi samutthānavaśātkuśalākuśalatvaṃ kāyavākkarmaṇaḥ kiṃ na mahābhūtānām |  karmaṇi hi kartturabhiprāyo na mahābhūteṣu |  samāhitasyāvijñaptau nāsty abhiprāyo na cāsamāhitaṃ cittaṃ tasyāḥ samutthāpakaṃ visabhāgabhūmikatvād iti kathaṃ tasyāḥ kuśalatvam |  divyayor api vā cakṣuḥśrotrayoḥ kukśalatvaprasaṅgaḥ |  karttavyo ’tra yatnaḥ | yad uktaṃ darśanaprahātavyaṃ cittaṃ vijñapterasamutthāpakam iti |  kiṃ tarhi bhagavatoktaṃ “tato ’pi mithyādṛṣṭermithyāsaṃkalpaḥ prabhavati mithyā vāgmithyākarmānta” mityevamādi |  aviruddhametat | 
釋曰。二種無爲法。非有別方便成(6)無覆無記。謂虚空及非擇滅。  此義應思。  若身(7)口業。由隨發起成善惡性。四大云何。非善惡(8)性。  作者於業中有故意。非於四大。  若爾入定(9)觀人。於無教無故意。非寂靜心。不能發起無(10)教非同類故。云何無教成善。  天耳天眼。應立(11)爲善性。  於中故意所發起故。此中汝應作功(12)力。是汝所説。見諦所滅心。不能發起身口有(13)教業。  此義若爾。云何佛世尊説。從邪見邪(14)覺觀。生邪語邪業等亦爾。  如此等此義不相(15)違。何以故。 
謂二無爲。以太虚空(17)及非擇滅。唯無記性更無異門。  於此應思。  (18)若等起力令身語業成善不善。則諸大種例(19)亦應然。  以作者心本欲起業。非四大種故(20)不成例。  若爾定心隨轉無表。非正在定作(21)意引生。亦非散心加行引發。不同類故。如(22)何成善。  或天眼耳應成善性。  於如是義應(23)設劬勞。如上所言。見所斷惑内門轉故不(24)能發表。  若爾何縁契經中説由邪見故(25)起邪思惟邪語邪業及邪命等。  此不相違。何(26)以故。 
.  .  .  .  .  .  .  .  . 
                 
samutthānaṃ dvidhā hetutatkṣaṇotthānasaṃjñitam | 
偈曰。縁起有二種生因刹那起。 
頌曰(27)等起有二種　因及彼刹那
(28)如次第應知　名轉名隨轉
(29)見斷識唯轉　唯隨轉五識
(71c1)修斷意通二　無漏異熟非
(2)於轉善等性　隨轉各容三
(3)牟尼善必同　無記隨惑善 
. 
 
dvividhaṃ samutthānaṃ hetusamutthānaṃ tatkṣaṇasamutthānaṃ ca | tatraiva kṣaṇe tadbhāvāt | 
(16)釋曰。有教無教縁起有二種。一生因縁起。二(17)共刹那縁起。於一刹那共起故。 
(4)論曰。表無表業等起有二。謂因等起。刹那(5)等起。 
. 
 
pravartakaṃ tayor ādyaṃ dvitīyamanuvartakam || 4.10 || 
偈曰。於二初(18)能生第二隨彼起。 
在先爲因故。彼刹那有故。如次初名(6)轉。第二名隨轉。[See the aslo full verse quoted previously] 
. 
 
hetusamutthānaṃ pravartakamākṣepakatvāt | tatkṣaṇasamutthānamanuvartakaṃ kriyākālānuvartanāt |  kimidānīṃ tasya tasyāṃ kriyāyāṃ sāmarthyam |  tena hi vinā ’sau mṛtasyeva na syād ā kṣiptā ’pi satī |  acittakasya tarhi saṃvarotpattau kathaṃ bhavati |  sphuṭatarā tarhi sacittakasya bhavatītyetatsāmarthyam |  tatra ca 
釋曰。生因縁起者。唯能(19)生能引。未有令有故。共刹那縁起者。唯能隨(20)共生。於事時不相離故。  此心於此事中有何(21)能。  雖先被引。若離此心事則不起。譬如死(22)人。  若爾若人無心。於生無教戒。此心云何有。  (23)若人有心此身口業則明了起。是此心功能。  (24)此中 
謂因等起將作業時。能引(7)發故説名爲轉。刹那等起正作業時。不相(8)離故名爲隨轉。  隨轉於業有何功能。  雖有(9)先因爲能引發。若無隨轉者如死業應無。  (10)若爾無心如何發戒。  諸有心者業起分明故(11)隨轉心於業有用。   
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