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Vasubandhu: Abhidharmakośabhāṣya

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ā ī ū
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š č ǰ γ    
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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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    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
samāhitāryamārgasthau tau yuktau vartamānayā | 
偈(12)曰。住定及聖道。與現世相應。 
See the full verse quoted previously 
 
tau dhyānānāsravasaṃvarānvitau samāhitaryamārgasamāpannau vartamānayā avijñaptyā samanvāgatau yathākramaṃ na tu vyutthitau |  saṃvarāsaṃvarasthānāṃ tāvad eṣa vṛttāntaḥ | 
釋曰。若人與(13)定護無流護相應。若入定觀及聖道觀。是人(14)次第與現世無教相應。若出觀則不爾。  若人(15)住於護不護。此事已説。 
若有現住靜慮彼(22)道。如次成現在靜慮道律儀。非出觀時有(23)成現在。  已辯安住善惡律儀。 
   
athedānīṃ madhyasthasya | 
若約中住人云何。 
住中云何。 
 
madhyasthasyāsti ced ādau madhyayā 
偈(16)曰。中住若有二初中。 
頌(24)曰(25)住中有無表 初成中後二 
 
yo naiva saṃvare nāsaṃvare sthitaḥ sa madhyasthaḥ |  tasya nāvaśyamavijñaptirasti |  yasya tvasti dauḥśīlyaśīlāṅgādisaṃgṛhītā sa ādau madhyayā samanvāgataḥ |  vartamānā hy avijñaptiratītānāgatayor madhyād 
釋曰。若人不住於護(17)不護。説此人名中住。  此人不必定有無教。  若(18)有惡戒及戒分所攝無教。於初與中相應。  此(19)現世在過去未來中故名中。 
(26)論曰。言住中者。謂非律儀非不律儀。  彼所(27)起業未必一切皆有無表。  若有無表即是(28)善戒或是惡戒種類所攝。  彼初刹那但成現(29)在。然現在世處過未中。故以成中説成現(74a1)在。 
       
ūrdhvaṃ dvikālayā || 4.21 || 
偈曰。後二時 
See the full verse quoted previously 
 
prathamāt kṣaṇādūrdhvamatītayā vartamānayā ca | ātyāgāditi vartate |  kimasaṃvarasthaḥ kadācitkuśalayā vijñaptyā samanvāgato bhavati saṃvarastho vā punar akuśalayā bhavati |  bhavan kadā kiyantaṃ vā kālam ity āha 
釋(20)曰。從初刹那後。則與過去相應。又與現世相(21)應。乃至棄捨。  若人住於不護。爲有時與善無(22)教相應不。若人住於護。爲有時與惡無教相(23)應不。  若相應復幾時。 
初刹那後未捨以來。恒成過現二世無(2)表。  若有安住律不律儀亦有成惡善無表(3)不。  設有成就爲經幾時。 
     
asaṃvarasthaḥ śubhayā ’śubhayā saṃvare sthitaḥ |
avijñaptyānvito yāvat prasādakleśavegavān
|| 4.22 || 
偈曰。住不護與善。住(24)護復與惡。與無教相應。乃至淨汚疾。 
頌曰(4)住律不律儀 起染淨無表
(5)初成中後二 至染淨勢終 
 
yena prasādavegenāsaṃvarasthasya kuśalā ’vijñaptir utpadyate stavavandanādikriyāṃ kurvataḥ yena ca kleśavegena saṃvarasthasyākuśalā ’vijñaptir utpadyate vadhabandhanatāḍanādikriyāṃ kurvataḥ tau yāvad anuvartete tāvat te apy avijñaptī |  sa ādye kṣaṇe vartamānayaivāvijñaptyā samanvāgato bhavaty anyeṣv atītayā ’pi |  avijñaptyadhikāraḥ samāptaḥ | 
釋曰。(25)若人住於不護。由善信心強疾作禮塔等事。(26)則生善無教。若人住於護。由煩惱心強疾作(27)打縛他等事。則生惡無教。此二乃至相續未(28)斷。無教於此時恒相續生。  此人於初刹那。與(29)現世無教相應。於餘刹那與過去亦相應(231b1)阿毘達磨倶舍釋論卷第十(2)(3)(4)(5)阿毘達磨倶舍釋論卷第十一(6)  婆藪盤豆造(7) 陳天竺三藏眞諦譯 (8)  中分別業品之二  (9)分別説無教已。 
(6)論曰。若住律儀由勝煩惱作殺縛等諸不(7)善業。由此便發不善無表。住不律儀由淳(8)淨信作禮佛等諸勝善業。由此亦發諸善(9)無表。乃至此二心未斷來。所發無表恒時相(10)續。  然其初念唯成現在。自茲以後通成過(11)現。  已辯無表。 
     
vijñaptyā tu punaḥ sarve kurvanto madhyayānvitāḥ | 
偈曰。復一切與教。正作與中(10)應。 
成表云何。頌曰(12)表正作成中 後成過非未
(13)有覆及無覆 唯成就現在 
 
sarve saṃvarāsaṃvaramadhyasthā yāvad ijñaptiṃ kurvanti tāvat tayā vartamānayā samanvāgatāḥ | 
釋曰。一切人於護不護及中住。乃至造有(11)教業未竟。是時中與現世有教相應。 
(14)論曰。諸有安住律不律儀及住中者。乃至(15)正作諸表業來恒成現表。 
 
atītayā kṣaṇād ūrdhvam ātyāgāt 
偈曰。刹(12)那後與過。至捨。 
See the full verse quoted previously 
 
prathamāt kṣaṇādūrdhvamātyāgādatītayā vijñaptyā samanvāgato bhavati | 
釋曰。從初刹那後乃至捨。與(13)過去有教相應。 
初刹那後至未(16)捨來恒成過去。 
 
nāsty ajātayā || 4.23 || 
偈曰。非來應。 
See the full verse quoted previously 
 
anāgatayā tu vijñaptyā na kaścit samanvāgataḥ | 
釋曰。無人與(14)未來有教相應。 
必無成就未來表者。如(17)無表釋。 
 
nivṛtānivṛtābhyāṃ ca nātītābhyāṃ samanvitaḥ | 
偈曰。與有覆無覆。過去不相(15)應。 
See the full verse quoted previously 
 
atītābhyām api nivṛtānivṛtāvyākṛtābhyāṃ vijñaptibhyāṃ na kaścitsamanvāgataḥ |  durbalasya hi dharmasya prāptir api durbalā nānubandhībhavati | kiṅkṛtaṃ tasyā daurbalyam |  cittakṛtam | cittasyāpi tarhi nivṛtāvyākṛtasya mā bhūt | naitad evam |  jaḍā hi vijñaptiḥ paratantrā ca |  na caivaṃ cittam |  sā hi vijñaptir durbalenotthāpitā durbalatarā bhavati | 
釋曰。若有教或有覆或無覆。與過去不相(16)應。未來亦爾。  若法勢力弱。至得亦弱。不得(17)相續。此勢力弱。何法所作。  心所作。若爾心(18)所作有覆無記。勿勢力弱。是義不然。  身口業(19)昧鈍故。依他成故。  心則不爾。  此無覆有教。(20)亦由弱力故意所起。是故其力最弱。 
有覆無覆二無記表。定無有能成(18)就過未。  法力既劣得力亦微。是故無能逆追(19)成者。此法力劣誰之所爲。  是心所爲。若爾有(20)覆無記心等勿成過未。此責非理。  表昧鈍(21)故。依他起故。  心等不然。  無記表業從劣心(22)起。其力倍劣彼能起心。故表與心成有差(23)別。 
           
asaṃvarastha ity uktam | ko ’yamasaṃvaro nāma | 
於前已(21)説。有人住於不護。何法名不護。 
如前所説住不律儀。此不律儀名差別(24)者。 
 
asaṃvaro duścaritaṃ dauḥśīlyaṃ karmaṃ tatpathaḥ || 4.24 || 
偈曰。不護(22)及惡行。惡戒或業道。 
頌曰(25)惡行惡戒業 業道不律儀 
 
asaṃvarasyeme paryāyaśabdāḥ | tatra kāyavācor asaṃvaraṇādasaṃvaraḥ |  sadbhiḥ kutsitatvād aniṣṭaphalatvād duścaritam |  śīlavipakṣāddauḥśīlyam | kāyavākkarmatvāt karma |  maulasaṃgṛhītatvāt karmapathaḥ | syād vijñaptyā samanvāgato nāvijñaptyeti catuṣkoṭikam |  tatra tāvat | 
釋曰。如此等是不護衆(23)名。此中不能禁制惡中身口。故名不護。  聰慧(24)人所訶故。得非可愛果報故。故名惡行。  善戒(25)對治故。故名惡戒。身口所造故名業。  根本所(26)攝故。名業道。有人與有教相應。不與無教相(27)應。此義有四句。  此中 
(26)論曰。此惡行等五種異名。是不律儀名之差(27)別。  是諸智者所訶厭故。果非愛故立惡行(28)名。  障淨尸羅故名惡戒。身語所造故名爲(29)業。  根本所攝故名業道。不禁身語名不律(74b1)儀。然業道名唯目初念。通初後位立餘四(2)名。或成表業非無表等。應作四句。  其事云(3)何。 
         
vijñaptyaivānvitaḥ kurvan madhyastho mṛducetanaḥ | 
偈曰。但與教相應。中(28)住下心作。 
頌曰(4)成表非無表 住中劣思作
(5)捨未生表聖 成無表非表 
 
mṛdvyā cetanayā kuśalamakukśalaṃ vā kurvannaivasaṃvaranāsaṃvarasthito vijñaptyaiva samanvāgato bhavati nāvijñaptyā prāgevāvyākṛte anyatraupadhikapuṇyakriyāvastukarmapathebhyaḥ | 
釋曰。若故意弱。或作善或作惡。(29)此人住於非護非不護。但與有教相應。不與(231c1)無教相應。何況作無記。除有攝福徳業處及(2)業遠。 
(6)論曰。唯成就表非無表者。謂住非律儀(7)非不律儀。以微劣思造善造惡。唯發表業(8)尚無無表。況無記思所發表業。除有依福及(9)成業道。 
 
tyaktānutpannavijñaptiravijñaptyāryapudgalaḥ || 4.25 || 
偈曰。捨未生有教。餘無教聖人。 
See the full verse quoted previously 
 
avijñaptyaiva samanvāgato na vijñaptyā yenāryapudgalena janmāntaraparivṛttau na tāvad vijñaptaṃ vā punar vihīnam |  uktaṃ saṃvarāsaṃvaramadhyasthānāṃ vijñaptyavijñaptisamanvāgamanavyavasthānam |  athaite saṃvarāḥ kathaṃ labhyante | 
釋曰。(3)但與無教相應。不與有教相應者。若聖人已(4)易生。若未作身口業。或已捨身口業。與二(5)相應者。若人住波羅提木叉護。起身口業。或(6)住非護非非護。由最上品故意。或作善或作(7)惡。與二不相應者。除前三句。  説住護不護及(8)中人。安立至得有教無教義已。  云何能得此(9)護。 
唯成無表非表業者。謂易生聖補(10)特伽羅。表業未生或生已捨。倶成非句如應(11)當知。  説住律儀不律儀等成就表業無表(12)業已。  此諸律儀由何而得。 
     
dhyānajo dhyanabhūmyaiva labhyate 
偈曰。定生由定地得。 
頌曰(13)定生得定地 彼聖得道生
(14)別解脱律儀 得由他教等 
 
yadā dhyānabhūmikaṃ cittaṃ pratilabhyate maulīyaṃ sāmantakīyaṃ vā sāsravaṃ tadā dhyānasaṃvaro ’pi sahabhūtatvāt | 
釋曰。是時若得有(10)流定地心。或根本定或近分定。是時即得定(11)生護。以一時倶起故。 
(15)論曰。靜慮律儀由得有漏根本近分靜慮地(16)心。爾時便得。與心倶故。 
 
anāsravastayā |
āryayā
 
偈曰。由聖依此無流。 
See the full verse quoted previously 
 
tayaiva dhyānabhūmyā ’nāsravayā labhyamānayā ’nāsravaḥ saṃvaro labhyate |  tatra ṣaṭ dhyānabhūmayo ’nāsravā bhavanti catvāri dhyānāni anāgamyasyānantaraṃ ceti paścātpravedayiṣyāmaḥ | 
(12)釋曰。若得此定地無流所依。即得無流護。  此(13)中有六定地。或皆無流。謂四定非至中間。此(14)義後當説。 
無漏律儀由得無(17)漏根本近分靜慮地心。爾時便得。亦心倶故。(18)彼聲爲顯前靜慮心。復説聖言簡取無漏。  (19)六靜慮地有無漏心。謂未至中間及四根本(20)定。非三近分。如後當辯。 
   
prātimokṣākhyaḥ paravijñapanādibhiḥ || 4.26 || 
偈曰。波木叉。由互令他等。 
See the full verse quoted previously 
 
prātimokṣasaṃvarastu paravijñaptito labhyate | yadyenaṃ paro vijñapayati asau ca param |  sa punaḥ saṃghādvā pudgalādvā | saṃdhādbhīkṣubhikṣuṇīśikṣamāṇāsaṃvarāḥ pudgalāddanye |  daśavidhā upasaṃpaditi vinayavibhāṣikāḥ | tasya ūpasaṃgrahaṇārthamādiśabdaḥ |  svayaṃbhūtvena buddhānāṃ pratyekabuddhānāṃ ca niyāmāvakrāntyā pañcakānām ehibhikṣukayā yaśaḥprabhṛtīnām śāsturabhyupagamānmahākāśyapasya praśnārādhanena sodāyinaḥ gurudharmābhyupagamena mahāprajāpatyāḥ dūtena dharmadinnāyāḥ vinayaddharapañcamena pratyantimeṣu janapadeṣu daśavargeṇa madhyeṣu janapadeṣu śaraṇagamanaṃ traivācikena ṣaṣṭibhadravargapūgopasaṃpāditānām iti teṣāṃ nāvaśyaṃ vijñaptyadhīnaḥ prātimokṣasaṃvaraḥ |  sa punar eṣa prātimokṣāsaṃvaraḥ samādīyamānaḥ kiyantaṃ kālaṃ samādātavyaḥ | 
釋曰。(15)波羅提木叉護者。由令他方得。若他令彼彼(16)亦令他。  此或從大衆得。或從一人得。從大衆(17)得者。謂比丘比丘尼式叉摩那護。從一人得(18)者。謂所餘諸護。  有毘那耶。毘婆沙師説。受(19)大戒有十種。爲攝此故説等。  何者爲十。一由(20)自然得大戒。如佛婆伽婆及獨覺。二由入正(21)定聚得大戒。如憍陳如等五比丘。得苦法智(22)忍時。三由呼善來比丘得大戒。如耶舍等。四(23)由信受大師得大戒。如摩訶迦葉。五由答問(24)難得大戒。如須陀夷。六由信受八尊法得大(25)戒。如大瞿耽彌。七由遣使得大戒。如達摩(26)陳那比丘尼。八由能持毘那耶爲第五。於邊(27)地國得大戒。九由十部於中國得大戒。十由(28)三説三歸得大戒。如六十賢部共集受戒。是(29)諸人波羅提木叉護。非定隨有教。  此波羅提(232a1)木叉護。若欲受幾時應受。 
別解脱律儀由他(21)教等得。能教他者説名爲他。從如是他教(22)力發戒。故説此戒由他教得。  此復二種。謂(23)從僧伽補特伽羅有差別故。從僧伽得者。(24)謂苾芻苾芻尼及正學戒。從補特伽羅得(25)者。謂餘五種戒。  諸毘柰耶毘婆沙師説。有十(26)種得具戒法。爲攝彼故復説等言。  何者爲(27)十。一由自然。謂佛獨覺。二由得入正性離(28)生。謂五苾芻。三由佛命善來苾芻。謂耶舍(29)等。四由信受佛爲大師。謂大迦葉。五由(74c1)善巧酬答所問。謂蘇陀夷。六由敬受八(2)尊重法。謂大生主。七由遣使。謂法授尼。(3)八由持律爲第五人。謂於邊國。九由十衆。(4)謂於中國。十由三説歸佛法僧。謂六十賢(5)部共集受具戒。如是所得別解律儀。非必(6)定依表業而發。  又此所説別解律儀。應齊(7)幾時要期而受。 
         
yāvajjīvaṃ samādānamahorātraṃ ca saṃvṛteḥ | 
偈曰。隨有命善(2)受。正護或日夜。 
頌曰(8)別解脱律儀 盡壽或晝夜 
 
saptanaikāyikasya prātimokṣasaṃvarasya yāvajjīvaṃ samādānam upavāsasaṃvarasyāhorātramityeṣa niyamaḥ |  kiṃ kāraṇam | dvau hi kālaparyantau |  ahorātraparyanto jīvitaparyantaś ca |  ahārotrāṇāṃ paunaruktyena pakṣādayaḥ | kālo nāma ka eṣa dharmaḥ |  saṃskāraparidīpanādhivacanametat | ālokāvasthā hi dvīpeṣu divasa ity ucyate |  tamo ’vasthā rātriḥ | yuktaṃ tāvajjīvitādūrdhvaṃ saty api samādāne saṃvarasyānutpattiḥ |  visabhāgatvād āśrayasya tena ca tatrāprayogādasmaraṇāc ca |  athāhorātrādūrdhvaṃ pañcarātraṃ daśarātraṃ vā upavāsasamādānasya kaḥ pratibandho bahūnām upavāsasaṃvarāṇām utpattau |  itthamasti pratibandho yadbhagavānahorātrikam evopavāsaṃ sūtre śāstisma |  idam idānīṃ saṃpradhāryam |  kiṃ tāvad ahorātrād ūrdhvaṃ saṃvarasyānutpartti paśyatā tathāgatenāhorātrika upavāso deśita utāho durbalendriyāṇām ahorātrake ’pi saṃvarasamādānena saṃniyojanārtham iti |  kutas tv etad evaṃ tarkyate |  ahorātrāt pareṇāpi saṃvarotpattau yuktyavirodhāt |  tad etat kasyacid apy ahorātrād ūrdhvam adeśanāṃ necchanti vaibhāṣikāḥ |  asaṃvarasyedānīṃ kaḥ kālaniyamaḥ | 
釋曰。七部所持波羅提木(3)叉護。隨有命應受。優波婆娑護。一日一夜受(4)時決定。  如此護時邊有二。  種謂壽命邊。日(5)夜邊。  於日夜重説。故成半月護。何法名時。  (6)此名顯有爲法義。於四洲是光位説名曰。  闇(7)位説名夜。此義可然。謂從命終後。雖復有受(8)護不得生。  依止非同分故。由此依止於中不(9)能起加行故。不能令憶本行故。  若人一日(10)一夜後。或五日或十日。受優波婆娑護。於多(11)優波婆娑護生中。何法能遮。  應有法能遮。由(12)如來於經中説。優波婆娑護。但一日一夜。  此(13)義今應思。  爲如來見一日一夜後優波婆娑(14)護不得生故。但説優波婆娑護一日一夜爲。(15)爲安立難調伏根衆生。正受優波婆娑護。止(16)於一日一夜中。  如此事云何可思度。  此時若(17)護得生。與何道理相違。此事後不曾見如來(18)爲一人説故。  毘婆沙師。非如來所説則不敢(19)説。  不護決定時云何。 
(9)論曰。七衆所持別解脱戒。唯應盡壽要期而(10)受。近住所持別解脱戒。唯一晝夜要期而受。  (11)此時定爾。所以者何。戒時邊際但有二種。  (12)一壽命邊際。二晝夜邊際。  重説晝夜爲半(13)月等。時名是何法。  謂諸行増語。於四洲中(14)光位闇位如其次第立晝夜名二邊際中盡(15)壽可爾。  於命終後雖有要期而不能生(16)別解脱戒。[See the also previous record]  依身別故。別依身中無加行故(17)無憶念故。  一晝夜後或五戒十晝夜等中(18)受近住戒。何法爲障令彼衆多近住律儀(19)非亦得起。  必應有法能爲障礙。以薄伽梵(20)於契經中説近住律儀唯一晝夜  故於如(21)是義應共尋思。  爲佛正觀一晝夜後理無(22)容起近住律儀故於經中説一晝夜。爲(23)觀所化根難調者。旦應授與一晝夜戒。  依(24)何理教作如是言。  過此戒生不違理故。  毘(25)婆沙者作如是言。曾無契經説過晝夜有(26)別受得近住律儀。是故我宗不許斯義。  依(27)何邊際得不律儀。 
                             
nāsaṃvaro ’sty ahorātraṃ 
偈曰。無日夜不護。 
頌曰(28)惡戒無晝夜 謂非如善受 
 
yāvajjīvaṃ pāpakarmābhyupagamād asaṃvara upajāyate nāhorātraṃ yathopavāsaḥ | kiṃ kāraṇam | 
釋(20)曰。由此人樂一期作惡業。是故不護生。不得(21)止一日一夜。不如優波婆娑護。何以故。如彼(22)執。 
(29)論曰。要期盡壽造諸惡業得不律儀。非(75a1)一晝夜如近住戒。所以者何。 
 
na kilaivaṃ pragṛhyate || 4.27 || 
偈曰。由不受如此。 
See the full verse quoted previously 
 
na kila kaścid evamasaṃvaraṃ samādatte yathopavāsaṃ kaccid aham ahorātram asaṃvṛtaḥ syām iti |  kutsitatvāt karmaṇaḥ |  evaṃ caiva na kaścid ādatte kaccid ahaṃ yāvajīvam asaṃvṛtaḥ syām iti |  yāvajjīvam apy asya lābho na syāt |  yady api naivam ādatte tathāpy atyantavipannenāśayena tāṃ kriyāṃ prakurvann asaṃvaraṃ pratilabhate na kālāntaravipannena |  upavāsasaṃvaras tu samādānabalādhānād anātyantike ’py āśaye labhyata eva |  saṃvarārthitvāt |  yadi punaḥ kaścid asaṃvareṇāpy arthī kālāntaram asaṃvaraṃ samādadīta so ’vaśyaṃ labheta |  na tv edadṛṣṭam iti naivaṃ vyavasthāpyate |  avijñaptivadasaṃvaro ’pi nāsti dravyata iti sautrāntikāḥ |  sa eva tu pāpakriyābhisaṃdhir asaṃvaraḥ |  sānubandho yataḥ kuśalacitto ’pi tadvān ucyate |  tasyānirākṛtatvāt | 
釋曰。無人受不護。(23)如受優波婆娑護。願我一日一夜中。受持不(24)護。  由此業是聰慧人所訶。  若爾亦無如此受(25)持。願我一期中受持不護。  是故勿一期得不(26)護。  雖不受持如此。由一向違善。故意作此惡(27)事。故得不護。不由暫時違善故意得。是故皆(28)得一生不護。  優波婆娑護。雖心不一向。由求(29)受故意力。是故一日一夜。  得隨所求故。  若有(232b1)人求得不護。暫時受不護。必得不護。  此義非(2)所曾見故。不可立如此。  經部師説。如護無教(3)非有實物。不護亦爾。非有實物。  此不護以(4)求惡事故意爲體。  共隨續事。因此若人雖起(5)善心。猶説有不護。  以不棄捨此故。 
謂此非如善(2)戒受故。謂必無有立限對師受不律儀(3)如近住戒我一晝夜定受不律儀。  此是智人(4)所訶厭業故。  若爾亦無有立限對師我乃(5)至命終定受惡戒。  勿盡形壽得不律儀。  雖(6)無對師要期盡壽作諸惡業。由起畢竟(7)壞善意樂得不律儀。非起暫時壞善意樂。(8)無師令彼得不律儀。故不律儀無一晝夜。  (9)然近住戒由現對師要期受力。雖無畢竟(10)壞惡意樂。  而得律儀。  設有對師要期暫受(11)不律儀者。亦必應得。  然未曾見故不立有。  (12)經部師説如善律儀無別實物名爲無表。此(13)不律儀亦應非實。  即欲造惡不善意樂  相(14)續不捨名不律儀。由此後時善心雖起而(15)名成就不律儀者。  以不捨此阿世耶故。 
                         
athāhorātraṃ gṛhyamāṇa upavāsaḥ kathaṃ grahītavyaḥ | 
復次此優(6)波婆娑護。若人欲一日一夜受。受法云何。 
(16)説一晝夜近住律儀。欲正受時當如何受。 
 
kālyaṃ grāhyo ’nyato nīcaiḥ sthitenoktānuvāditā |
upavāsaḥ samagrāṅgo nirbhuṣeṇāniśākṣayāt
|| 4.28 || 
偈(7)曰。晨朝從他受。下坐隨後説。布薩護具分。離(8)莊飾晝夜。 
(17)頌曰(18)近住於晨旦 下座從師受
(19)隨教説具支 離嚴飾晝夜 
 
kālyaṃ tāvat sūryodayakāle ahorātrikatvāt saṃvarasya |  yas tu pūrvakṛtasamādāno nityam aṣṭabhyām upaceṣyāmīti sa bhuktvāpi gṛhṇīyāt |  anyataś ca grahītavyo na svayam evāparāpekṣayā satsv api pratyayeṣv anatikramārtham |  nīcaiḥ sthitenotkuṭṭakena vā jānupātena vā kapotakam añjaliṃ kṛtvā ’nyatra sthāsyāt |  agauravasya hi saṃvaro notpadyate |  dātuś ca vacanam anubruvīta | na pūrvaṃ na yugapat |  evaṃ hy asau parasmāt gṛhīto bhavati |  anyathā hi dānagrahaṇaṃ na sidhyet |  samagrāṅgaś cāṣṭāṅga eva grahītavyo na vikalāṅgaḥ |  nirbhūṣeṇa ca | ājasrikam abhyalaṅkāraṃ muktvā |  ājasriko hy alaṅkāro nātyarthaṃ madamādadhāti |  ārātriparikṣayāc ca grahītavyo yāvat punaḥ sūryodayāt |  ato ’nyathā gṛhṇataḥ sucaritamātraṃ syān na tūpavāsasaṃvaraḥ |  evaṃ ca kṛtvā aurabhrikapāradārikayo rātridivasopavāsakayoḥ sāphalyaṃ prayujyate |  arhatāṃ samīpe vasanty anenety upavāsas teṣām anuśikṣaṇāt |  yāvajjīvikasaṃvarasamīpe vasanty anenety apare |  alpakuśalamūlānāṃ kuśalamūlapoṣaṇāt poṣadha iti vā | 
釋曰。晨朝者。謂日初出時。此護(9)時最促。唯一日一夜故。  若人先已作求受意。(10)謂我恒於第八日等時。必應受優波婆娑護。(11)若食已亦得受。  亦應從他受。不得自受。由此(12)觀他故。若有犯因縁。爲不犯故。  下坐者。或(13)蹲或跪下心合掌。除病時  若人無恭敬心。諸(14)善護則不生。  隨施戒人語。後説勿前勿倶。  若(15)爾可説從他受。  若不爾受施皆不成。  若受必(16)須具分受。不可減。  分離莊飾者。離非舊莊(17)飾。  何以故。若常所用莊飾。不生極醉亂心如(18)新莊飾。  若受必須盡一日夜。至明旦  若不如(19)此法受。但生善行。不得優波婆娑護。  此善行(20)能感可愛果報。若執如此行。獵行邪淫人。於(21)夜於日受優波婆娑護。必有果報不違道理。  (22)優波婆娑者何義。由此護此人近阿羅漢邊(23)住。由隨學阿羅漢法故。  又近隨有命護邊住(24)故。或説名布沙他。  生長單薄善根衆生。復淨(25)善根故。名布沙他。 
(20)論曰。近住律儀於晨旦受。謂受此戒要日(21)出時。此戒要經一晝夜故。  諸有先作如是(22)要期。謂我恒於月八日等必當受此近住(23)律儀。若旦有礙縁齋竟亦得受。  言下座者。(24)謂在師前居卑劣座。或蹲或跪曲躬合掌。(25)唯除有病。若不恭敬不發律儀。此必從(26)師無容自受。以後若遇諸犯戒縁。由愧(27)戒師能不違犯。  See the previous record  See the previous record  受此戒者應隨師教受(28)者後説。勿前勿倶。  如是方成從師教受。  (29)異此授受二倶不成。  具受八支方成近住。(75b1)隨有所闕近住不成。  受此律儀必離嚴飾。  (2)憍逸處故。常嚴身具不必須捨。縁彼不能(3)生甚憍逸如新異故。  受此律儀必須晝(4)夜。謂至明旦日初出時。  若不如斯依法受(5)者。但生妙行不得律儀。  又若如斯盡晝(6)夜受。具制屠獵姦盜有情。近住律儀深成(7)有用。  言近住者。謂此律儀近阿羅漢住。以(8)隨學彼故。  有説。此近盡壽戒住。如是律(9)儀或名長養。  長養薄少善根有情。令其善(10)根漸増多故。 
                                 
“poṣaṃ dadhāti manasaḥ kuśalasya yasmād
uktas tato bhagavatā kila poṣadho ’yam” iti | 
如偈言(26)由此能長養 自他淨善心
(27)故佛如來説 此名布沙他 
如有頌言(11)由此能長養 自他善淨心
(12)是故薄伽梵 説此名長養 
 
kim arthaṃ punar aṣṭāṅganyupādīyante | yasmāt 
(28)云何受此護。必須具八分。由此義 
(13)何縁受此必具八支。 
 
śīlāṅgāny apramādāṅgaṃ vratāṅgāni yathākramam |
catvāry ekaṃ tathā trīṇi
 
偈曰。戒分(29)無放逸。分修分次第。前四一後三。 
頌曰(14)戒不逸禁支 四一三如次
(15)爲防諸性罪 失念及憍逸 
 
catvāri tāvac chīlāṅgāni yāvan mṛṣāvād aviratiḥ | prakṛtisāvadyaviratitvāt |  ekam apramādāṅga madyapānād viratiḥ | samāttaśīlo ’pi madyapaḥ pramādyeta |  trīṇi vṛtāṅgāni yāvad akālabhojanādviratiḥ |  saṃvegānuguṇatvāt |  kiṃ punar ebhir apramādāṅgavṛtāṅgairanupāttaiḥ syāt | 
釋曰。前(232c1)四名戒分。從離殺生乃至離妄語。此四離性(2)罪故。  次一名不放逸分。謂離飮酒。若人善受(3)具戒。由飮酒醉亂。能擾動諸學處海。由放逸(4)故。  後三名修分。乃至離非時食。  能隨助厭離(5)心爲功徳故。  若不受無放逸分及修分。有何(6)過失。 
(16)論曰。八中前四是尸羅支。謂離殺生至虚誑(17)語。由此四種離性罪故。  次有一種是不放(18)逸支。謂離飮諸酒。生放逸處。雖受尸羅若(19)飮諸酒則心放逸。犯尸羅故。  後有三種是(20)禁約支。謂離塗飾香鬘乃至食非時食。  以能(21)隨順厭離心故。  何縁具受如是三支。若不(22)具支便不能離性罪失念憍逸過失。謂初(23)離殺至虚誑語。能防性罪。離貪瞋癡所起(24)殺等諸惡業故。 
         
smṛtināśo madaś ca taiḥ || 4.29 || 
偈曰。由此失念醉。 
See the full verse quoted previously 
 
madyaṃ hi pivataḥ kāryā kāryasmṛtir eva naśyet |  uccaśayanamahāśayananṛttagītādikaṃ pratisevamānasya madaḥ saṃbhavet |  mattasya ca dauḥśīlyam adūraṃ bhavet |  kāle punar bhuñjānasyocitabhaktakālaparihārādupavāsasmṛtiḥ saṃvegaś copatiṣṭhet |  tadabhāvād ubhayaṃ na syād iti |  kecit tu khalv akālabhojanāt prativiratim evopavāsaṃ manyante |  tasya śeṣāṇy aṣṭāṅgānīti |  nṛtyagotavāditraṃ gandhamālyavilepanaṃ ca dvayaṃ kṛtvā |  evaṃ tu sati sūtrapāṭho na yujyeta |  akālabhojanād virati muktvā “anenāham aṣṭamāṅgena teṣām āryāṇām arhatāṃ śikṣāyām anuśikṣe anuvidhīya” iti |  kastarhi so ’nya upavāso yasyemāny aṅgāni | samudāyasyāvayavā aṅgāni |  yathā sthasyāṅgāni caturaṅgo balakāyaḥ pañcāṅgaṃ tūryaṃ tathā ’ṣṭāṅga upavāso draṣṭavyaḥ |  akālabhojanāt prativiratirūpavāsa upavāsāṅgaṃ ca yathā samyagdṛṣṭirmārgo mārgāṅgaṃ ca |  dharmapravicayasaṃbodhyaṅgaṃ bodhir vodhyaṅgaṃ samādhir dhyānaṃ dhyānāṅgaṃ ceti vaibhāṣikāḥ |  na tu teṣām eva samyagdṛṣṭyādīnāṃ ta evāṅgatvāya kalpanta iti |  pūrvakāḥ samyagdṛṣṭyādaya uttareṣām aṅgaṃ yadi syuḥ prathamakṣaṇotpanna āryamārgo nāṣṭāṅgaḥ syāt | 
釋曰。若人飮酒。即(7)忘失是事非事念。  若人受用高勝臥處及舞(8)歌音樂等。心醉亂即生。  於此二中。隨用一處。(9)破戒不遠。  若人依時食。由離先所習非時食。(10)憶持優波婆娑護。即起厭離心亦生。  若無第(11)八。此二則不有。  有餘人説。唯離非時食。於(12)此八中。説名優波婆娑。  所餘八。爲此分開。  (13)觀聽舞歌著香花等分爲二。  若執如此。則爲(14)經所違。  經云由離非時食。是第八分。我今隨(15)學隨行諸聖阿羅漢。  若爾何別法。名優波婆(16)娑。以此八爲分。是聚處隨一一法説名分。  譬(17)如車分及四分軍五分散。應知八分優波婆(18)娑亦爾。  毘婆娑師説。離非時食。是優波婆(19)娑。亦是優波婆娑分。譬如正見是聖道亦是(20)聖道分。擇法覺分是覺亦是覺分。三摩提是(21)定亦是定分。  See the previous record  宿舊諸師説。不可立正見等爲(22)彼分。  若前生正見等。於後生成分。初刹那生(23)聖道不應成八分。 
次離飮酒能防失念。以飮(25)酒時能令忘失應不應作諸事業故。後離(26)三種能防憍逸。  以若受用種種香鬘高廣(27)床座習近歌舞心便憍擧。  尋即毀戒。由遠(28)彼故心便離憍。  若有能持依時食者。以能(29)遮止恒食時故。便憶自受近住律儀。能於(75c1)世間深生厭離。  若非時食二事倶無。數食能(2)令心縱逸故。  有餘師説。離非時食名爲齋(3)體。  餘有八種説名齋支。  塗飾香鬘舞歌觀(4)聽分爲二故。  若作此執便違契經。  經中説(5)離非時食已。便作是説。此第八支我今隨(6)聖阿羅漢學。隨行隨作。  若爾有何別齋體。(7)而説此八名齋支。總摽齋號別説爲支。以(8)別成總得支名故。  如車衆分及四支軍五(9)支散等。齋戒八支應知亦爾。  毘婆沙師作如(10)是説。離非時食是齋亦齋支。所餘七支是齋(11)支非齋。如正見是道亦道支。餘七支是道支(12)非道。擇法覺是覺亦覺支。餘六支是覺支非(13)覺。三摩地是靜慮亦靜慮支。所餘支是靜慮(14)支非靜慮。  See the previous record  如是所説不應正理。不可正見(15)等即正見等支。  若謂前生正見等爲後生正(16)見等支。則初刹那聖道等應不具有八支(17)等。 
                               
kiṃ khalv ayam upavāsakasyaivopavāsa āhosvid anyasyāpi | 
爲唯優婆塞有優波婆娑(24)護。爲餘人亦有。亦有。 
爲唯近事得受近住。爲餘亦有受近(18)住耶。 
 
anyasyāpy upavāso ’sti śaraṇaṃ tvagatasya na | 
偈曰。餘人有布薩。(25)若無三歸無。 
頌曰(19)近住餘亦有 不受三歸無 
 
anupavāsako ’pi yastamahorātraṃ buddhadharmasaṃghān śaraṇaṃ gatvopavāsaṃ gṛhṇāti tasyotpadyate upavāsasaṃvaro nānyathā |  anyatrājñānāt |  sūtra uktaṃ “yataś ca mahānāman gṛhī avadātavasanaḥ puruṣaḥ puruṣendriyeṇa samanvāgato buddhaṃ śaraṇaṃ gacchati dharmaṃ saṃghaṃ śaraṇaṃ gacchati vācaṃ ca bhāṣate upavāsakaṃ ca māṃ dharaya |  iyatā upāvāsako bhavati_ti” | tat kiṃ śaraṇagamanād evopavāsako bhavati |  bhavatīti bahirdeśakāḥ | na vinā saṃvareṇeti kāśmīrāḥ | yat tarhi sūtra uktam |  nāsty atra virodhaḥ | yasmād asyotpadyate tata eva 
釋曰。若人非優婆塞。於一日夜(26)中。歸依佛法僧已。後受優波婆娑護。此人則(27)得此護。異此則不得。  除不知。  經中説。佛言(28)摩訶那摩。若人在家白衣丈夫。與男根相應。(29)歸依佛歸依法歸依僧。亦説此言。願大徳憶(233a1)持。我今是優婆塞摩訶那摩。  唯由此量。此人(2)成優婆塞。爲由受三歸即成優婆塞。爲不爾。  (3)外國諸師説非。罽賓國師説。離五戒則不成(4)優婆塞。若爾經中説云何。  此中無相違。由此(5)言五戒發故。是故 
(20)論曰。諸有未受近事律儀。一晝夜中歸依(21)三寶。説三歸已受近住戒。彼亦受得近住(22)律儀。異此則無。  除不知者。  如契經説。佛告(23)大名。諸有在家白衣男子男根成就。歸佛法(24)僧起殷淨心。發誠諦語自稱我是鄔波索(25)迦。願尊憶持慈悲護念。  齊是名曰鄔波索(26)迦。爲但受三歸即成近事。  外國諸師説。唯(27)此即成。迦濕彌羅國諸論師言。離近事律儀(28)則非近事。若爾應與此經相違。  此不相違。(29)已發戒故。何時發戒。 
           
upāsakatvopagamāt saṃvṛt 
偈曰。由稱優婆塞護。 
頌曰(76a1)    稱近事發戒 説如苾芻等 
 
upāsakatvābhyupagamād evāsyopāsakasaṃvaro jāyate |  “yad evābhyupagacchaty upāsakaṃ māṃ dhārayety ādyagreṇa yāvajjīvaṃ prāṇāpetamīti” |  prāṇātipātādyapetamityartho madhyapadalopāt |  laghusaṃvarasya_ api vyutpādanārthaṃ śikṣāpadānām 
釋(6)曰。由信受自稱名。是優婆塞。此人則發優婆(7)塞護。  是時信受已自稱言。大徳憶持。我是優(8)婆塞。從今時隨有命我離命。  離奪命等事。由(9)除中間語故。但言離命。已得戒人。  爲令識可(10)持非可持故。後爲説戒。 
(2)論曰。起殷淨心發誠諦語  自稱我是鄔波(3)索迦。願尊憶持慈悲護念。爾時即發近事律(4)儀。稱近事等言便發律儀故。以經復説我(5)從今時乃至命終捨生言故。  此經意説捨(6)殺生等。略去殺等但説捨生。故於前時已(7)得五戒。彼雖已得近事律儀。  爲令了知所(8)應學處故。復爲説離殺生等五種戒相令(9)識堅持。 
       
uktis tu bhikṣuvat || 4.30 || 
偈曰。説如比丘護。 
See the full verse quoted previously 
 
yathaivaṃ bhikṣur labdhasaṃvaro ’pi punaḥ śikṣāpadāni grāhyate śrāmaṇeraś ca vyutpādanārthamita ścāmutaś ca te saṃvara iti tathopavāsako ’pi na tu vinā saṃvareṇopāsako ’sti | 
(11)釋曰。已得具戒更令受學處。沙彌亦爾。爲令(12)識戒相。從此從彼汝今應護。優婆塞亦爾。離(13)五護無別優婆塞。 
如得苾芻具足戒已。説重學處(10)令識堅持。勤策亦然。此亦應爾。是故近事(11)必具律儀。 
 
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Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
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