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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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sarve cet saṃvṛtā ekadeśakāryādayaḥ katham | 
偈曰。一切若有護。一處等(14)云何。 
頌曰(12)若皆具律儀　何言一分等
(13)謂約能持説 
. 
 
yadi sarva evopāsakā upāsakasaṃvarasthāḥ kathaṃ bhagavatā ekadeśakārī pradeśakārī yadbhūyaḥkārī pūripūrṇakārī copāsaka uktaḥ | 
釋曰。若一切優婆塞。皆住優婆塞護。(15)云何佛婆伽婆。説四種優婆塞。一持一處。二(16)持少處。三持多處。四持具處。 
(14)論曰。若諸近事皆具律儀。何縁世尊言有(15)四種。一能學一分。二能學少分。三能學多(16)分。四能學滿分。 
. 
 
tatpālanāt kila proktāḥ 
偈曰。能持故(17)説爾。 
See the full verse quoted previously 
. 
 
yo hi yacchikṣāpadaṃ pālayati sa tatkārīty uktaḥ | sarve tu samaṃ saṃvarasthāḥ |  idam utsūtraṃ vartate | kim atrotsūtram |  upāsakatvābhyupagamādeva saṃvaralābho yasmāt prāṇatipātamityāheti |  na hy evaṃ sūtrapāṭhaḥ ukto yathā mahānāmasūtre pāṭhaḥ |  tatraiva copāsakalakṣaṇopadeśo nānyatra |  yatra tveṣa pāṭho “yāvajjīvaṃ prāṇāpetaṃ śaraṇagatamabhiprasannam” iti |  tatra te dṛṣṭasatyā “avetyaprasādānvayaṃ prāṇair api saddharmopagamanaṃ darśayanti sma |  jīvitaheto rapyabhavyā vayamenaṃ dharmaṃ parityaktum” iti |  na tveṣa lakṣaṇopadeśaḥ saṃvarasya |  prāṇāpetaṃ tu na kvacit paṭhyate |  kaś caitad aparisphuṭārthaṃ paṭhet |  ekadeśakāryādīṃs tu khaṇḍitaśikṣānadhikṛtya praśna eva na yujyate |  kuto visarjanamāveṇikadharmāṇām |  ko hy apāsakasaṃvaraṃ jānan etanna jñāsyate yo hi yacchikṣāpadaṃ na khaṇḍayati sa tatkārī bhavatīti |  upāsakasaṃvarasya tu parimāṇānabhijñāṃstanmātraśikṣākṣamān pratyeṣa praśno yujyate |  “kiyatā bhadantopāsaka ekadeśakārī bhavati yāvat paripūrṇakārī bhavati |”  yadi tarhi vinā saṃvareṇopāsakaḥ syād vikalena vā bhikṣuśrāmaṇerāv api syāt ām |  kathaṃ tāvad eṣām upāsakasaṃvarādīnām aṅgapratiniyamo bhavati |  śāstṛprajñaptivaśāt |  upāsakatvād ipratiniyamo ’pi śāstṛprajñaptivaśādiṣyatām |  vināpi hi saṃvareṇopāsakaḥ prajñaptito na tu bhikṣuśrāmaṇerāviti te tvetannecchanti kāśmīrāḥ |  sarveṣāṃ tu saṃvarāṇām | 
釋曰。若人能持。隨所應持。於中説此人(18)爲能持故。説一切優婆塞本有護。  今此執違(19)經起。云何違經。  由信受稱言即得五護。謂(20)彼説離命。此言云何違經。  經言不爾。經言云(21)何。如摩訶那摩經説。  於中是明優婆塞相。於(22)餘處則無。  是處説如此文。隨有命至於命。我(23)今專信願尊憶持。  於此文中。見四諦人。顯示(24)見知種類。由壽命信受正法。  若爲救壽命。我(25)亦無義更捨正法。  此文不爲顯優婆塞相。  如(26)汝所説文句。謂爲離命。於餘處非所曾見。  何(27)人能從此不明了文。  持一處等文。若依破戒(28)人。説此文句。於中問亦不相應。  何況答。  何(29)以故。何人已解優婆塞護。不解如此若人不(233b1)破此戒是人持此戒。  若人不識優婆塞護量。(2)依能持如此護量人故問。此問則應理。  問言(3)世尊幾量爲優婆塞持一處。乃至幾量。爲優(4)婆塞持具處。  毘婆沙師説。若離護亦成優婆(5)塞。若不具受護。亦應成比丘及沙彌。  猶如優(6)婆塞。優婆塞等護分量。決定云何。  隨大師分(7)別所立。  分別決判立優婆塞等異。汝亦應許。(8)由隨大師分別所立。  何以故。若未有護。如世(9)尊安立優婆塞安立沙彌比丘。則不如此。罽(10)賓國師。不許此義。  一切護 
謂約能持故作是説。能持(17)先所受故説能學言。不爾應言受一分等。(18)理實約受等具律儀。以具律儀故名近事。  (19)如是所執違越契經。如何違經。  謂無經説(20)自稱我是近事等言便發五戒。  此經不説(21)我從今者乃至命終捨生言故。經如何説。如(22)大名經。  唯此經中説近事相。餘經不爾故(23)違越經。  然餘經説。我從今時乃至命終捨(24)生歸淨。是歸三寶發誠信言。  此中顯示以(25)見諦者。由得證淨擧命自要。表於正法(26)深懷愛重  乃至爲救自生命縁。終不捨於(27)如來正法。  非彼爲欲説近事相。  故説如是(28)捨生等言。設説亦非分明理教。  誰能准此不(29)明了文。  便信前時已發五戒。又約持犯戒(76b1)説學一分等尚不應問。  況應爲答。  誰有已(2)解近事律儀必具五支而不能解於所學(3)處持一非餘。乃至具持名一分等。  由彼未(4)解近事律儀受量少多故應請問。  凡有幾(5)種鄔波索迦能學學處。答言。有四鄔波索(6)迦。謂能學一分等。猶未能了。復問何名能(7)學一分。乃至廣説。  若闕律儀得名近事。苾(8)芻勤策闕亦應成。彼既不成。此亦應爾。  何(9)縁近事乃至苾芻所受律儀支量定爾。  由佛(10)教力施設故然。    若爾何縁不許由佛教力(11)施設雖闕律儀而名近事非苾芻等。迦濕(12)彌羅國毘婆沙師。不許闕律儀得成近事。  (13)此近事等一切律儀。由何得成下中上品。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                           
mṛdvāditvaṃ yathā manaḥ || 4.31 || 
偈曰。下中上如意。 
(14)頌曰(15)下中上隨心 
. 
 
mṛdumadhyādhimātratvaṃ sasaṃtānacittavaśāt |  evaṃ ca kṛtvā ’rhato ’pi mṛduḥ prātimokṣasaṃvaraḥ syāt pṛthagjanasyādhimātraḥ |  kiṃ punaḥ saṃvaragrahaṇādevopāsakaḥ syād vinā śaraṇagamanaiḥ |  na syād anyatrājñānāt | 
(11)釋曰。八部所持護。有下中上品。云何得成。(12)由求受故。意有差別。  若作如此執。阿羅漢波(13)羅提木叉護。應最下劣。凡夫應最上品。  若唯(14)受護。不受三歸。得成優婆塞不。  不得。除無(15)知。 
(16)論曰。八衆所受別解脱律儀。皆隨受心有(17)下中上品。  由如是理諸阿羅漢或有成(18)就下品律儀。然諸異生或成上品。  爲有但(19)受近事律儀不受三歸成近事不。  不成(20)近事除有不知。 
.  .  .  . 
       
yo buddhadharmasaṃghāñcharaṇaṃ gacchati kimasau śaraṇaṃ gacchati | 
若人歸依佛法僧。此人歸依何法。 
諸有歸依佛法僧者。爲(21)歸何等。 
. 
 
buddhasaṃghakarāndharmānaśaikṣānubhayāṃś ca saḥ |
nirvāṇaṃ ceti śaraṇaṃ yo yāti śāraṇatrayam || 4.32 ||  yo buddhaṃ śaraṇaṃ gacchati aśaikṣānasau budhakarakāndharmāñcharaṇaṃ gacchati yeṣāṃ prādhānyena sa ātmabhāvo budhā ity ucyate yeṣāṃ vā lābhena sarvāvabodhasāmarthyādbuddho bhavati |  ke punas te | kṣayajñānādayaḥ saparivārāḥ |  rūpakāyasya pūrvaṃ paścāccāviśeṣāt |  kiṃ sarvabuddhānathaikam | lakṣaṇataḥ sarvabudhān |  mārgasyāvilakṣāṇatvāt |  yaḥ saṃghaṃ śaraṇaṃ gacchati śaikṣāśaikṣānasausaṃghakarakānharmān gacchati yeṣāṃ lābhenāṣṭau pudgalāḥ saṃghībhavanti |  abhedatvāt |  kiṃ sarvasaṃghānathaikam | lakṣaṇataḥ sarvasaṃghānmārgasyāvilakṣaṇatvāt |  yattu sūtra uktaṃ “yo ’pyasau bhaviṣyatyanāgate ’dhvani saṃgho nāma tam api śaraṇaṃ gacchatami “ti |  tatpratyakṣabhāvinaḥ saṃvaratvasyodbhāvanārtham |  yo dharmaṃ śaraṇaṃ gacchati asau nirvāṇaṃ śaraṇaṃ gacchati pratisaṃkhyānirodham |  svaparasaṃtānaklelśānāṃ duḥkhasya ca śāntyekalakṣaṇātvāt |  yadyaśaikṣā dharmā eva buddhaḥ kathaṃ tathāgatasyāntike dukṣṭacittarudhirotpādanādānantaryaṃ bhavati |  āśrayavipādanātte ’pi vipāditā bhavant_iti vaibhāṣikāḥ |  śāstraṃ tu naivaṃ vācakamaśaikṣā dharmā eva buddha iti |  kiṃ tarhi |  buddhakarakā iti | ata āśrayasya buddhatvāpratiṣedhādacodyam evaitat |  anyathā hi laukikacittastho na buddhaḥ syānna saṃghaḥ śīlameva ca bhikṣukarakaṃ bhikṣuḥ syāt |  yathā tu yo bhikṣūn pūjayati bhikṣukarakamasau śīlaṃ pūjayati |  evaṃ yo buddhaṃ śaraṇaṃ gacchatyaśaikṣānasau buddhakarakāndharmān śaraṇaṃ gacchati |  yo buddhaṃ śaraṇaṃ gacchati so ’ṣṭādaśāveṇikānbuddharmānity apare |  kiṃsvabhāvāni śaraṇagamanāni |  vāgvijñaptisvabhāvāni | kaḥ punaḥ śaraṇārthaḥ |  trāṇārthaḥ śaraṇārthaḥ |  tadāśrayeṇa sarvaduḥkhātyantanirmokṣāt | uktaṃ hi bhagavatā 
偈曰。(16)能成佛僧法。無學及二種。歸依及涅槃。歸依(17)佛法僧。  釋曰。若人歸依佛。必歸依能成佛無(18)學諸法。何者能成法。由彼法勝故此身説爲(19)佛。或由得彼法。於一切覺中。有勝能故。説(20)此人爲佛。  此法何相。盡智等共伴類。  色身前(21)後無差別故。  若歸依佛。爲歸依一佛。爲歸依(22)一切佛。若依道理。歸依一切佛。  道相不異(23)故。  若人歸依僧。此人即歸依能成僧。有學無(24)學諸法。由得彼法。八道果人成僧。  不可破故。  (25)若歸依僧。爲歸依一僧。爲歸依一切僧。若依(26)道理。歸依一切僧。道相不異故。  經中説於未(27)來世中當有名僧。此人亦歸依此僧。  此言爲(28)顯現在僧寶最勝功徳。  若人歸依法。此人即(29)歸依涅槃。所謂擇滅  自他相續中。惑及苦。寂(233c1)靜爲一相故。  若定以無學法爲佛。云何於如(2)來邊。起惡心出佛身血。得無間業。  由損害依(3)止故。彼法亦被損害。毘婆沙師説如此。  阿毘(4)達磨藏不説如此。唯無學法是名佛説。  云何  (5)成佛諸法名佛。不遮依止爲佛故。是故此難(6)不成難。  若不爾。佛在世心。則不成佛。僧亦(7)應爾。唯戒能成比丘。  是故戒是比丘。如人供(8)養比丘。則供養能成比丘戒。  如此若人歸依(9)佛。則唯歸依能成佛無學法。  有餘師説。若人(10)歸依佛。此人即歸依十八不共法。  歸依體性(11)云何。  有教言語爲性。歸依者何義。  救濟爲義。  (12)由依止此三。永解脱一切苦故。如佛世尊所(13)説偈 
頌曰(22)歸依成佛僧　無學二種法
(23)及涅槃擇滅　是説具三歸  (24)論曰。歸依佛者。謂但歸依能成佛無學法。(25)由彼勝故身得佛名。或由得彼法佛能覺(26)一切。  何等名爲佛無學法。謂盡智等及彼隨(27)行。  非色等身。前後等故。  爲歸一佛。一切佛(28)耶。理實應言歸一切佛。  以諸佛道相無異(29)故。  歸依僧者。謂通歸依諸能成僧學無學(76c1)法。由得彼故僧成八種補特伽羅。  不可破(2)故。  爲歸一佛僧。一切佛僧耶。理實通歸一切(3)佛僧。以諸僧道相無異故。  然契經説當來(4)有僧汝應歸者。  彼經但爲顯示當來現見(5)僧寶。  歸依法者。謂歸涅槃。此涅槃言唯顯擇(6)滅。  自他相續煩惱及苦寂滅一相。故通歸依。  (7)若唯無學法即是佛者。如何於佛所惡心出(8)血。但損生身成無間罪。  毘婆沙者作是釋(9)言。壞彼所依彼隨壞故。  然尋本論不見有(10)言唯無學法即名爲佛。    但言無學法能成(11)於佛。既不遮佛體亦攝依身。故於此中不(12)容前難。  若異此者。應佛與僧住世俗心(13)非僧非佛。又應唯執成苾芻戒即是苾芻。  (14)然如有欲供養苾芻者。彼唯供養成苾(15)芻尸羅。  如是有欲歸依佛者。亦應但歸(16)成佛無學法。  有餘師説。歸依佛者。總歸依(17)如來十八不共法。  此能歸依何法爲體。  語表(18)爲體。如是歸依以何爲義。  救濟爲義。  由(19)彼爲依能永解脱一切苦故。如世尊言 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                   
“bahavaḥ śaraṇaṃ yānti parvatāṃś ca vanāni
ca ārāmānvṛkṣāṃś caityāṃś ca manuṣyā bhayavarjitāḥ || 
(14)多人求歸依　諸山及密林
(15)園苑樹支提　怖畏所逼惱
 
(20)衆人怖所逼　多歸依諸山
(21)園苑及叢林　孤樹制多等
 
. 
 
na tv etac charaṇaṃ śreṣṭhaṃ naitac charaṇam uttamam |
naitac charaṇam āgamya sarvaduḥkhātpram ucyate || 
(16)此歸依非勝　此歸依非上
(17)若至此歸依　不解脱衆苦
 
(22)此歸依非勝　此歸依非尊
(23)不因此歸依　能解脱衆苦
 
. 
 
yas tu buddhaṃ ca dharmaṃ ca saṃghaṃ ca śaraṇaṃ gataḥ |
catvāri cāryasatyāni paśyati prajñayā yadā || 
(18)若人歸依佛　歸依法及僧
(19)四種聖諦義　依慧恒觀察
 
(24)諸有歸依佛　及歸依法僧
(25)於四聖諦中　恒以慧觀察
 
. 
 
duḥkhaṃ duḥkhasamutpādaṃ duḥkhasya samatikramam |
āryaṃ cāṣṭāṅgikaṃ mārgaṃ kṣemaṃ nirvāṇagāminam || 
(20)苦及苦生集　一向過離苦
(21)具八分聖道　趣向苦寂靜
 
(26)知苦知苦集　知永超衆苦
(27)知八支聖道　趣安隱涅槃
 
. 
 
etad dhi śaraṇaṃ śreṣṭham etac charaṇam uttamam |
etac charaṇam āgamya sarvaduḥkhāt pram ucyate ||”iti | 
(22)此歸依最勝　此歸依爲上
(23)若至此歸依　則解脱衆苦 
(28)此歸依最勝　此歸依最尊
(29)必因此歸依　能解脱衆苦 
. 
 
ata eva śaraṇagamanāni sarvasaṃvarasamādāneṣu dvārabhūtāni | 
(24)是故信受歸依行。於一切受護爲入門。 
(77a1)是故歸依普於一切受律儀處爲方便門。 
. 
 
kiṃ punaḥ kāraṇam anyeṣu saṃvareṣv abrahmacaryād viratiḥ śikṣāpadaṃ vyavasthāpitam upāsakasya tu kāmamithyācārāt | 
復有(25)何因。佛於餘護中。立遠離婬欲。爲學處。於(26)優婆塞護中。立遠離邪婬。爲學處。 
何(2)縁世尊於餘律儀處立離非梵行爲其所(3)學。唯於近事一律儀中但制令其離欲邪(4)行。 
. 
 
mithyācārātigarhyatvāt saukaryād akriyāptitaḥ | 
偈曰。邪(27)婬最可訶。易作得不作。 
頌曰(5)邪行最可訶　易離得不作 
. 
 
kāmamithyācāro hi loke ’tyantaṃ garhitaḥ | pareṣāṃ dāropaghātādāpāyikatvāc ca |  na tathā ’brahmacaryam |  sukarā ca kāmamithyācārādviratirgṛhānadhyāvasatāṃ duṣkarātvabrahmacaryāditi duṣkaraṃ karttuṃ notsaheran |  āryāścākaraṇasaṃvaraṃ kāmamithyācārāt pratilabhante |  janmāntareṣv apy anadhyācaraṇānnatvabrahmacryādityupāsakasyāpi tasmād eva viratiḥ śikṣāpadaṃ vyavasthāpitaṃ mā bhūt parivṛttajanmāntaraḥ śaikṣa upāsakasaṃvarāṅgeṣv asaṃvṛta iti |  akriyāniyamo hy akaraṇasaṃvaraḥ |  ya upāsakāḥ santo bhāryāḥ pariṇayanti kiṃ tais tābhyo ’pi saṃvaraḥ pratilabdho ’tha na |  pratilabdho mā bhūt prādeśikasaṃvaralābha iti |  kathaṃ saṃvarakṣobho na bhavati |  yasmāt 
釋曰。邪婬於世間最(28)可訶。爲侵壞他婦故。能引惡道業故。  婬欲不(29)爾。  若在家人。遠離邪婬。此事易作。遠離婬(234a1)欲。此事難作。由不能行難行事故不出家。  諸(2)聖人於邪婬性得不作護。  於餘生自性不犯(3)故。於婬欲不爾。是故於優婆塞護中。立離邪(4)婬爲學處。勿別轉生聖人犯優婆塞護分。  何(5)以故。決定不作。名不作護。  若人已成優婆塞。(6)方娶妻妾。此人於彼爲得護不。  説得。勿於(7)一處得護。  云何於彼不破壞護。   
(6)論曰。唯欲邪行世極訶責。以能侵毀他妻(7)等故。感惡趣故  非非梵行。  又欲邪行易(8)遠離故。諸在家者耽著欲故離非梵行難(9)可受持。觀彼不能長時修學故不制彼(10)離非梵行。  又諸聖者於欲邪行一切定得(11)不作律儀。  經生聖者亦不行故離非梵行則(12)不如是。故於近事所受律儀但爲制立離(13)欲邪行。勿經生聖者犯近事律儀。  不作律(14)儀謂定不作。  諸有先受近事律儀後娶妻(15)妾。於彼妻妾先受戒時得律儀不。  理實應(16)得。勿但於一分得別解律儀。  若爾云何後(17)非犯戒。   
.  .  .  .  .  .  .  .  .  . 
                   
yathābhyupagamaṃ lābhaḥ saṃvarasya na saṃtateḥ || 4.33 || 
偈曰。如受意(8)得護。非於相續得。 
頌曰(18)得律儀如誓　非總於相續 
. 
 
yathā hy eṣām abhyupagamas tathā saṃvaralābhaḥ | kathaṃ caiṣāmabhyupagamaḥ |  kāmamithyācārādviramāmīti |  na tvatra saṃtāne mayā brahmacaryaṃ na kartavyamityata evaiṣāṃ tadadhiṣṭhātkāmamithyācārāṅgādeva saṃvaralābho nābrahmacaryāditi nāsti bhāryībhūtāyāṃ saṃvarakṣobhaḥ | 
釋曰。如彼受護故意得(9)護亦爾。受護故意云何。  謂我今永離邪婬。  非(10)於彼相續。謂我今不應作婬欲。是故受五戒(11)人。以彼爲依止。於離邪婬分得護。不從於彼(12)離婬欲得。是故由成自婦行婬欲。不違破護。 
(19)論曰。如本受誓而得律儀。本受誓云何。  謂(20)離欲邪行。  非於一切有情相續言我皆當(21)離非梵行。由此普於有情相續唯得離欲(22)邪行戒。非離非梵行律儀故後納妻妾非(23)毀犯前戒。 
.  .  . 
     
atha kasmāt mṛṣāvādād viratir evopāsakasaṃvaraśikṣāpadaṃ na paiśunyādiviratiḥ | 
(13)云何唯離妄語。於優婆塞護。立爲學處。不立(14)離兩舌等。 
何縁但制離虚誑語。非離間語(24)等爲近事律儀。 
. 
 
ebhir eva ca tribhiḥ kāraṇaiḥ | 
由前三證。 
亦由前説三種因故。 
. 
 
“mṛṣāvādātigarhyatvāt saukaryād akriyāptitaḥ” | 
謂妄語最可訶。易作得(15)不作。 
謂虚(25)誑語最可訶故。諸在家者易遠離故。一切(26)聖者得不作故。復有別因。 
. 
 
mṛṣāvādaprasaṅgāc ca sarvaśikṣāvyatikrame | 
偈曰。通起妄語故。過一切學處。 
頌曰(27)以開虚誑語　便越諸學處 
. 
 
sarvatra hi śikṣātikrame samanuyujyamānasyopasthitamidaṃ bhavati nāhamevamahārṣam iti mṛṣāvādasya prasaṅgo bhavaty ato mṛṣāvādādviratirvidhīyate kathaṃ kṛtātikramo ’pyātmani māviṣkuryāditi |  kiṃ punaḥ kāraṇaṃ pratikṣepaṇasāvadyācchikṣāpadasya na vyavasthāpitam | 
釋曰。(16)於一切違犯學處中。若被檢問妄語即起。謂(17)我不作。如此由妄語。通起墮犯無更起義。故(18)大師約此義。謂云何犯戒人。如實發露顯示(19)自失故。立離妄語爲護。  復有何因。於假制罪(20)中護。不立爲優婆塞學處。彼説立。 
(28)論曰。越諸學處被檢問時。若開虚誑語。便(29)言我不作。因斯於戒多所違越。故佛爲(77b1)欲令彼堅持。於一切律儀制離虚誑語。(2)云何令彼若犯戒時便自發露能防後犯。  復(3)以何縁不於遠離遮罪建立近事律儀。誰(4)言此中不離遮罪。離何遮罪。謂離飮酒。何(5)縁於彼諸遮罪中不制離餘。唯遮飮酒。 
.  . 
   
pratikṣepaṇasāvadyānmadyād eva 
偈曰。假制(21)罪中唯。離酒 
頌(6)曰(7)遮中唯離酒　爲護餘律儀 
. 
 
kiṃ kāraṇaṃ madyādeva nānyasmāt | 
釋曰。何因唯離酒爲戒不離餘。 
See the record before the previous verse. 
. 
 
anyaguptaye || 4.34 || 
(22)偈曰。爲護餘。 
See the full verse quoted previously 
. 
 
madyaṃ pivato ’nyānyapyaṅgānyaguptāni syuḥ |  kathaṃ punar madyapānaṃ pratikṣepaṇasāvadyaṃ gamyate |  prakṛtisāvadyalakṣaṇābhāvāt |  prakṛtisāvadyaṃ hi kliṣṭenaiva cittenādhyācaryate |  śakyaṃ tu madyaṃ pratīkārabuddhyaiva pātuṃ yāvanna madayet |  kliṣṭameva taccittaṃ yanmadanīyaṃ jñātvā pibati |  na tat kliṣṭaṃ yadamadanīyamātrāṃ viditvā pibati |  prakṛtisāvadyaṃ madyam iti vinayadharāḥ |  “kathaṃ bhadanta glāna upasthātavyaḥ |  prakṛtisāvadyamupālin sthāpayitvā” ity uktaṃ bhagavatā |  śākyeṣu ca glāneṣu madyapānaṃ nābhyanujñātam |  idaṃ coktaṃ māṃ bhikṣavaḥ śāstāram uddiśadbhiḥ kuśāgreṇa_ api madyaṃ na pātavyam” ity ataḥ prakṛtisāvadyam iti jñāyate |  āryaiś ca janmāntaragatair apy anadhyācārāt |  prāṇivadhādivat | kāyaduścaritavacanād durgatigamanāc ceti | nety ābhidhārmikāḥ |  utsargavihitasyāpi glāneṣu prajñaptisāvadyasya punar madyasyāpavādaḥ prasaṅgaparihārārthaṃ madnīyamātrānīyamanāt |  ata eva kuśāgrapānapratiṣedhaḥ |  āryair anadhyācaraṇaṃ hrīmattvāt tena ca smṛtināśāt |  alpakasyāpy apānam aniyamād viṣavat |  duścaritavacanaṃ pramādasthānatvāt |  ata evātra pramādasthānagrahaṇaṃ nānyeṣu teṣāṃ prakṛtisāvadyatvāt |  atyāsevitena durgatigamanābhidhānam |  tatprasaṅgenābhīkṣṇamakuśalasaṃtatipravṛtterāpāyikasya karmaṇa ākṣepādvṛttilābhādvā |  surāmaireyamadyapramādasthānam iti ko ’rthaḥ |  surā anāsavaḥ | maireyaṃ dravāsavaḥ |  te ca kadācid aprāptacyutamadyabhāve bhavataḥ ityato madyagrahaṇam |  pūgaphalakodravādayo ’pi madayantīti surāmaireyagrahaṇam |  prajñaptisāvadyasyāpy ādareṇa praheyatve kāraṇajñāpanārthaṃ pramādasthānavacanam |  sarvapramādāspadatvād iti | 
釋曰。何以故。若人飮酒。則不(23)能守餘護分。  云何知飮酒是假制罪。  無自性(24)罪相故。  性罪相者。若起染汚心。方犯此罪。是(25)名性罪。  有時唯作對治病。意飮酒如量不令(26)醉。  若爾此心已成染汚。本知此能令醉而故(27)飮。  非染汚。由知如量不令醉故飮。  一切毘那(28)耶藏師説。飮酒是性罪。  如律文言。世尊云何(29)應治病人。  佛言。優波離。除性罪。何者性罪。(234b1)是我爲優婆塞所立學處。  復次釋迦病時。世(2)尊不許飮酒。  復次經言。比丘若人説我爲師。(3)由茅端酒亦不應飮故。知飮酒是性罪。  復次(4)聖人已轉別性。  本性不犯此故。如殺生等。(5)復次由説此是身惡行。阿毘達磨師説。不爾。  (6)何以故。有時爲病人許開假制罪。而重遮飮(7)酒。此何所以爲離非所許應至故。能令醉量(8)不定故。  是故由茅端飮亦不許。  非聖人所犯(9)者。由諸聖人慚羞失念事。因此失念。  是故一(10)滴亦不許飮。以量不定故。譬如惡毒。  説身惡(11)行者。放逸依處故。  是故於中立放逸依處名(12)於餘處不立。彼處自性罪故。  若過量數習。世(13)尊説由此入惡道。  是義云何。由愛習此數數(14)惡行相續生故。能引感惡道業故。得生惡道。  (15)酒酒類令醉放逸依處。此句有何義。  酒謂飮(16)酒。酒類謂餘物酒。  此二有時未至及已度令(17)醉位。不名令醉。爲除此故。  説令醉檳榔子。及(18)倶陀婆穀。亦能令醉。爲除此故。説酒及酒類。  (19)雖是假制罪。爲顯因縁。令殷重急除。故説放(20)逸依處。  一切惡行所依故。 
(8)論曰。諸飮酒者心多縱逸。不能守護諸餘(9)律儀。故爲護餘令離飮酒。  寧知飮酒遮罪(10)攝耶。  由此中無性罪相故。  以諸性罪唯染(11)心行。  爲療病時雖飮諸酒不爲醉亂能(12)無染心。  豈不先知酒能醉亂而故欲飮即(13)是染心。  此非染心由自知量。爲療病故(14)分限而飮不令醉亂故非染心。  諸持律者(15)言。飮酒是性罪。  如彼尊者鄔波離言我當(16)如何供給病者。世尊告曰。唯除性罪餘隨(17)所應皆可供給。  See the previous record  然有染疾釋種須酒。世尊(18)不開彼飮酒故。  又契經説。諸有苾芻稱我(19)爲師不應飮酒。乃至極少如一茅端所霑(20)酒量亦不應飮。故知飮酒是性罪攝。  又諸(21)聖者雖易多生亦不犯故。  如殺生等。又(22)經説是身惡行故。對法諸師言非性罪。  然(23)爲病者總開遮戒。復於異時遮飮酒者。(24)爲防因此犯性罪故。又令醉亂量無定(25)限。  故遮乃至飮茅端所霑量。  又一切聖皆不(26)飮者。以諸聖者具慚羞故。飮酒能令失(27)正念故。  乃至少分亦不飮者。以如毒藥量(28)無定故。  又經説是身惡行者。酒是一切放(29)逸處故。  由是獨立放逸處名。餘不立此名。(77c1)皆是性罪故。  然説數習墮惡趣者。  顯數飮(2)酒能令身中諸不善法相續轉故。又能引(3)發惡趣業故。或能令彼轉増盛故。  如契經(4)説。窣羅迷麗耶末陀放逸處。依何義説。  醞(5)食成酒名爲窣羅。醞餘物所成名迷麗耶(6)酒。  即前二酒未熟已壞不能令醉不名末(7)陀。若令醉時名末陀酒。簡無用位重立此(8)名。  然以檳榔及稗子等亦能令醉。爲簡彼(9)故。須説窣羅迷麗耶酒。  雖是遮罪而令放(10)逸廣造衆惡。爲令殷重遮斷故説放逸處(11)言。  酒是放逸所依處故(12)説一切有部倶舍論卷第十四(13)(14)(15) 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                       
ya ime trayaḥ prātimokṣadhyānānāsravasaṃvarāḥ kimeṣāṃ yata eko labhyate tataḥ śeṣau |  nety āha | kiṃ tarhi | 
是三種戒。謂波羅(21)提木叉。定生。無流。從此因若得一戒。爲得餘(22)二戒不。  説非。若爾云何。 
(16)阿毘達磨倶舍論卷第十五(17)　　尊者世親造(18)　三藏法師玄奘奉　　詔譯　(19)　　分別業品第四之三(20)此別解脱靜慮無漏三種律儀。從彼得一亦(21)餘二不。  不爾。云何。 
.  . 
   
sarvobhayebhyaḥ kāmāpto vartamānebhya āpyate | 
偈曰。欲從一切二。(23)現得木叉護。 
頌曰(22)從一切二現　得欲界律儀
(23)從根本恒時　得靜慮無漏 
. 
 
vartamānebhya eva skandhāyatana dhātubhyaḥ kāmāpta iti prātimokṣasaṃvaraḥ |  sarvebhya iti maulaprayogapṛṣṭhebhyaḥ |  ubhayebhya iti sattvāsattvākhyebhyaḥ prakṛtipratikṣepaṇasāvadyebhyaś ca vartamānebhya eva skandhāyatanadhātubhyo labhyate |  sattvādhiṣṭānapravṛttatvāt nātītānāgatebhyaḥ | teṣām asattvasaṃkhyātatvāt | 
釋曰。欲界戒。謂波羅提木叉(24)護。  從一切者。謂前分根本後分。  從二者。謂衆(25)生名非衆生名。又性罪處假制罪處。從現者。(26)謂現世五陰十二入十八界。從此得波羅提(27)木叉戒。  何以故。縁衆生爲境起故。是故不從(28)過去未來。得去來二世非衆生數故。 
(24)論曰。欲界律儀。謂別解脱  此從一切根本(25)業道及從加行後起而得。  從二得者。謂(26)從二類。即情非情性罪遮罪。從現得者。(27)謂從現世蘊處界得。  非從去來。由此律儀(28)有情處轉。去來非是有情處故。 
.  .  .  . 
       
maulebhyaḥ sarvakālebhyo dhyānānāsravasaṃvarau || 4.35 || 
偈曰。從(29)根本恒時。得定無流護。 
See the full verse quoted previously 
. 
 
maulebhya eva karmapathebhyo dhyānānāsravasaṃvarau labhyete na prayogapṛṣṭhebhyaḥ kuta eva prajñaptisāvadyebhyaḥ sarvakālebhyaś ca skandhāyatanadhātubhyo labhyete atītānāgatebhyo ’pi |  ata eva catuṣkoṭikaṃ kriyate |  santi tāni skandha dhātvāyatanāni yebhyaḥ prātimokṣasaṃvaraḥ eva labhyate na dhyānānāsravasaṃvarāviti vistaraḥ |  prathamā koṭiḥ pratyutpannebhyaḥ sāmantakapṛṣṭhebhyaḥ pratikṣepaṇasāvadyāc ca |  dvitīyā ’tītānāgatebhyo maulebhyaḥ karmapathebhyaḥ |  tṛtīyā pratyutpannebhyo maulebhyaḥ karmapathebhyaḥ |  caturthyatītānāgatebhyaḥ sāmantakapṛṣṭhemyaḥ iti |  natu saṃvarakāle vartamānāḥ karmapathāḥ santīti vartamānādhiṣṭhānebhyaḥ iti vaktavyam |  anāgatānām eva saṃvaraṇaṃ yujyate nātītavartamānānām | 
釋曰。從根本業道。(234c1)得定生護及無流護。不從前分及後分生。何(2)況從制罪生。從一切時陰入界所得。謂過去(3)現世未來。  因此故立四句。  有陰入界從彼得(4)波羅提木叉戒。不得定生及無流戒。應如此(5)廣説。  第一句者。從現世前分後分從制罪處。  (6)第二句者。從過去未來根本業道。  第三句者。(7)從現世根本業道。  第四句者。從過去未來(8)前分後分。     
若得靜慮(29)無漏律儀應知但從根本業道。尚不從彼(26)從二類。即情非情性罪遮罪。從現得者。(27)謂從現世蘊處界得。非從去來。由此律儀(28)有情處轉。去來非是有情處故。若得靜慮(29)無漏律儀應知但從根本業道。尚不從彼(78a1)加行後起得此律儀況從遮罪。從恒時者。(2)謂從過去現在未來蘊處界得。  由此差別(3)應作四句。  有蘊處界從彼唯得別解律儀(4)非餘二等。  第一句者。謂從現世加行後起(5)及諸遮罪。  第二句者。謂從去來根本業道。  第(6)三句者。謂從現世根本業道。  第四句者。謂(7)從去來加行後起。  非於正得善律儀時可(8)有現世惡業道等。是故應言從現處得。  理(9)應但説防護未來。定不應言防護過現。 
.  .  .  .  .  .  .  .  . 
                 
atha kiṃ saṃvarāsaṃvarau sarvasattvebhya eva labhyete sarvāṅgebhyaḥ sarvakāraṇaiś ca āhosvidasti bhedaḥ |  niyataṃ tāvat labhyate | 
此護不護。爲皆從一切境一切分(9)一切因得爲有異。  若約決定得。 
(10)諸有獲得律不律儀。從一切有情支因有(11)異不。  此定有異相云何。 
.  . 
   
saṃvaraḥ sarvasattvebhyo vibhāṣā tv aṅgakāraṇaiḥ | 
偈曰。於衆(10)生得護。由分因不定。 
頌曰(12)律從諸有情　支因説不定
(13)不律從一切　有情支非因 
. 
 
sarvasattvebhya eva saṃvaro labhyate kebhyaścit aṅgebhyas tu vibhāṣā |  kaścit sarvebhyo labhyate |  bhikṣusaṃvaraḥ | kaścic caturbhyaḥ | tato ’nyaḥ |  karmapathā hi saṃvarasyāṅgāni |  kāraṇair api kenacit paryāyeṇa sarvaiḥ kenacidekena | kena tāvat sarvaiḥ |  yady alobhādveṣāmohāḥ kāraṇānīṣyante | kenai kena |  yadi mṛdumadhyādhimātrāṇi cittāni kāraṇānīṣyante |  paścimaṃ paryāyaṃ niyamayyocyate asti saṃvarasthāyī sarvasattveṣu saṃvṛto na sarvāṅgaiḥ na sarvakāraṇaiḥ |  yo mṛdunā cittena madhyenādhimātreṇa vā upāsakovāsa śrāmaṇerasaṃvaraṃ samādatte |  asti sarvasattveṣu saṃvṛtaḥ sarvāṅgaiś ca na tu sarvakāraṇaiḥ |  yo mṛdunā cittena madhyenādhimātreṇa vā bhikṣusaṃvaraṃ samādatte |  asti sarvasattveṣu sarvaṅgaiḥ sarvakāraṇaiś ca |  yas trividhena cittena trīn saṃvarān samādatte |  asti sarvasattveṣu sarvakāraṇaiś ca na tu sarvāṅgaiḥ |  ya upāsakopavāsaśrāmaṇerasaṃvarānmṛdumadhyādhimātraiḥ samādatte |  yas tu na sarvasattveṣu syād īdṛśo nāsti |  yasmāt sarvasattvānugate kalyāṇāśaye sthitaḥ saṃvaraṃ pratilabhate nānyathā pāpāśayasyānuparatatvāt |  pañca niyamān kurvan prātimokṣasamvaraṃ pratilabhate |  sattvāṅgadeśakālasamayaniyamāt |  amuṣmāt sattvād viramāmīti sattvaniyamaḥ |  amuṣmādaṅgādityaṅaniyamaḥ | amusmina deśa iti deśaniyamaḥ |  māsādyāvaditi kālaniyamaḥ | anyatra yuddhād iti samayaniyamaḥ |  sucaritamātraṃ tu syāt tathā gṛhṇataḥ |  kathamaśakyebhyaḥ saṃvaralābhaḥ |  sarvasattvajīvitānupaghātādhyāśayenābhyupagamāt |  yadi punaḥ śakyebhya eva saṃvaro labhyate cayāpacayayuktaḥ syāt |  śakyāśakyānām itaretarasaṃcārāt |  evaṃ ca sati vināpi lābhatyāgakāraṇābhyāṃ saṃvarasya lābhatyāgau syāt ām iti vaibhāṣikāḥ |  naivaṃ bhavisyati |  yathā hy apūrvatṛṇādyutpattau śoṣe vā saṃvarasya vṛddhihlāsau na bhavatas tathā śakyāśakyasaṃcāre ’pi na syāt ām |  na sattvānāṃ pūrvaṃ paścāc ca bhāvāt tṛṇādīnāṃ tv abhāvāt |  ko nvatra viśeṣo na vā bhavedasatsu tṛṇādiṣu saṃvaras tadvad aśakyo vā bhavet |  yadā ca parinirvṛtā na bhavanty eva tadā kathaṃ saṃvarahlāso na syād iti naiṣa yuktaḥ parihāraḥ |  tasmāt pūrvaka eva parihāraḥ sādhuḥ |  evaṃ tarhi pūrvabuddhaparinirvṛtebhya uttareṣāṃ buddhānāṃ pratimokṣasaṃvarasyā lābhāt kathaṃ śīlanyūnatā na prasajyeta |  sarveṣāṃ sattvebhyo lābhāt |  yadi hi te ’py abhaviṣyaṃ stebhyo ’pi te ’lapsyanta |  uktaṃ yataḥ saṃvaro labhyate | 
釋曰。護從一切衆生(11)得。不從一分衆生得。從分不定。  有人從一切(12)分得護。  謂受比丘戒。有人從四分得護。謂(13)受所餘諸戒。  業道是一切護分。  由因有義從(14)一切得。有義不從一切得。[See the also next record]  若立無貪無瞋無(15)癡爲護生因。即從一切得。彼不相離故。  若(16)立下中上故意。爲護生因。則不從一切得。三(17)品不倶起故。  今定立後因爲生因。應論此(18)義。有住護人。於一切衆生有護。不由一切(19)分。不由一切因。  若人由下品或中上品故意。(20)受優婆塞及沙彌護。  有人於一切衆生有護。(21)由一切分。不由一切因。  若人由下品或中上(22)品故意。受比丘戒。  有人於一切衆生一切分(23)一切因得護。  若人由三品故意。受三種護。  有(24)人於一切衆生。由一切因得護。不由一切分。  (25)若人由三品故意。受五戒八戒十戒。  若不從(26)一切衆生。如此護則無。  何以故。由此人隨遍(27)一切衆生。於善故意中住方得護。異此不得(28)故。云何如此。惡意不絶故。  若人不作五種(29)定分別。乃得波羅提木叉護。  五定分別者。謂(235a1)衆生分處時縁。  於某衆生我離殺等。是名衆(2)生定分別。  於某分我持。是名分定分別。於某(3)處我持。是名處定分別。  我持此護乃至一(4)月等。是名時定分別。除鬪戰事。是名縁定分(5)別。  若人作如此受。唯得善行不得護。  於非所(6)能境。云何得護。  由不損害一切衆生命。善故(7)意受得故。  若從是所能境得護。此護則有増(8)減。  所能非所能互相轉故。  若爾離得捨護因(9)縁得護捨護。此義自成。毘婆沙師説如此。  有(10)餘師説。此義不應爾。  何以故譬如草等未有(11)有時或時枯。滅護無増減義。於所能非所能(12)衆生。互相轉時。無増減義亦爾。  是義不然。衆(13)生前後有故。草等不有。  若衆生般涅槃永不(14)有。云何護増減義不成。是故此救義不可然。  See the previous record  (15)前言義則爲善。  若爾於前佛所一切已般涅槃(16)衆生。後出世諸佛。從彼不得波羅提木叉護(17)故。云何後佛戒減前佛戒。此義不成。  從一切(18)衆生得故。  若彼衆生設在。從彼亦應得説。  能(19)令得護因義已。不護云何得。 
(14)論曰。律儀定從一切有情得。無少分理。支(15)因説不定。  支不定者。有從一切得謂苾芻(16)律儀。  有從四支得謂所餘律儀。[See the also previous record]  唯根本業(17)道名律儀支故。  因不定者。謂或有義從一(18)切因。[See the also next record]  或約餘義唯許從一。從一切者。謂(19)從無貪瞋癡。必倶起故。  唯從一者。謂從下(20)中上心。不倶起故。  此中且就後三因説。或(21)有一類住律儀者。於一切有情得律儀。非(22)一切支非一切因。  謂以下心或中或上。受(23)近事勤策戒。  或有一類住律儀者。於一切(24)有情得律儀。由一切支非一切因。  謂以下(25)心或中或上。受苾芻戒。  或有一類住律儀(26)者。於一切有情得律儀。由一切支及一切(27)因。  謂以三心受近事勤策苾芻戒。  或有一(28)類住律儀者。於一切有情得律儀。由一切(29)因非一切支。  謂以三心受近事近住勤策(78b1)戒。  無有不遍。於諸有情得律儀者。  以於(2)一切諸有情所住善意樂方得律儀。異則(3)不然。以惡意樂不全息故。  若人不作五種(4)定限方可受得別解律儀。  謂有情支處時縁(5)定。  有情定者。念我唯於某類有情當離殺(6)等。  言支定者。念我唯於某律儀支當持(7)不犯。言處定者。念我唯住某類方域當(8)離殺等。  言時定者。念我唯於一月等時能(9)離殺等。言縁定者。念我唯除鬪戰等縁能(10)離殺等。  如是受者不得律儀。但得律儀相(11)似妙行。  於非所能境如何得律儀。  由普於(12)有情發起増上不損命意樂故得律儀。  毘(13)婆沙師有作是説。若謂一向於所能境方(14)可受得別解律儀。則此律儀應有増減。  以(15)所能境與非所能二類有情有轉易故。  如(16)是便有別解律儀離得捨縁有得捨過。  彼(17)説不然。  如生草等先無後起或起已枯於彼(18)律儀無増無減。能不能境所得律儀。境轉易(19)時例亦應爾。  彼言不爾。所以者何。以諸有(20)情前後性等草等前後性不同故。  若爾有情(21)般涅槃已。如前性類今時既無。於彼律儀(22)如何無減。故如是釋於理不然。  See the previous record  前所説因(23)於理爲善。  若爾前佛及所度生已涅槃者。後(24)佛於彼既不發得別解律儀。如何尸羅無(25)減前過。  以一切佛別解律儀皆從一切有情(26)處得。  設彼有情今猶在者。後佛從彼亦得(27)律儀。故後尸羅無減前過。  已説從彼得諸(28)律儀。 
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asamvaras tu sarvebhyaḥ sarvāṅgebhyo na kāraṇaiḥ || 4.36 || 
偈曰。不護從(20)一切。一切分非因。 
See the full verse quoted previously 
. 
 
asaṃvaras tu sarvasattvebhyo labhyate sarvakarmapathebhyaś ca |  nāsti hi vikalenāsaṃvareṇāsaṃvarikaḥ |  na tu sarvakāraṇairyugapat mṛdvādicittāsaṃbhavāt |  yo mṛdunā cittenāsaṃvaraṃ pratilabhate so ’dhimātreṇa_ api cittena prāṇinaṃ jīvitād vyaparopayan mṛdunaivā saṃvareṇa samanvāgato bhavaty adhimātrayā tu prāṇātipātavijñaptyā |  evaṃ madhyādhimātreṇa yojyam |  tatreme āsaṃvarikās tadyathā aurabhrikāḥ kaukkuṭikāḥ saukarikāḥ śākunikā mātsikā mṛgalubdhakāś caurā vadhyaghātakā bandhanapālakā nāgabandhakāḥ śvapākā vāgurikāś ca |  rājāno daṇḍanetāro vyāvahārikāś cārthata āsaṃvarikāḥ asaṃvare bhavatvāt tatrashatayā asaṃvara eṣām astīti āsaṃvarikā vā |  urabhrān ghnantīti aurabhrikāḥ |  evam anye ’pi yojyāḥ |  yuktas tāvat saṃvarasya sarvasattvebhyo lābhaḥ |  sarvasattvahitādhyāśayena grahaṇāt |  aurabhrikādīnāṃ tu mātāpitṛputradārādiṣvavipannāśayānāṃ jīvitahetorapyahantukāmānāṃ kathamasaṃvaraḥ sarvasattvebhyo yujyate |  mātrādīn api hi ta urabhrībhūtān hanyuḥ |  na hi tāvat te ta eva iti vidvāṃso hanyuḥ |  āryībhūtānāṃ ca punaḥ paśu bhavituṃ nāsty avakāśa iti tebhyaḥ kathaṃ syāt |  yadi cānāgatātmabhāvāpekṣayā varttamānādasaṃvṛtaḥ syād urabhrādīn api te putrībhūtāt sarvathā na hanyuriti ina syāt tebhyyo ’saṃvaraḥ |  kathaṃ hi nāma jighāṃsatām eva tebhyo na syād asaṃvaraḥ |  etan mātrādiṣu samānam |  kathaṃ hi nāmājighāṃsatām eva tebhyaḥ syād asaṃvara iti |  yaś caurabhriko janmanāpy ādatte svadāraparituṣṭo mūkaś ca |  katham asya pūrvaṅgebhyo ’saṃvaraḥ syāt | āśayasyāvipannatvāt |  mūko ’pi ca vākprāpaṇīyamarthaṃ kāyena prāpayituṃ śakta iti |  yas tarhi dve trīṇi vā śikṣāpadāni samādatte |  sarvathā nāsti vikalaḥ prādeśikaścāsaṃvarika iti vaibhāṣikāḥ |  yathā bhyupagamaṃ vikalo ’pi syāt prādeśiko ’pyasaṃvaraḥ saṃvaraścānyatrāṣṭavidhāditi sautrāntikāḥ |  tanmātraśīla dauḥślīlyapratibandhāt | 
釋曰。不護者。從一切衆生(21)得。從一切業道得。  何以故。無不護人由不具(22)不護。成不護  不由一切因。一時下品等不倶(23)起故。  若人由下品心得不護。此人由上品心。(24)亦得斷衆生命。此人與下品不護相應。亦與(25)上品殺生等無教相應。  由中上。品心亦爾。  此(26)中是人名不護人。謂殺羊。殺雞。殺猪。捕鳥。(27)捕魚。獵鹿。偸盜行。刑戮人。獄卒。縛象人。煮(28)狗人。網捕人。  主將軍。斷事人。如此等人。約(29)義皆是不護。住於不護故。名不護人。彼有不(235b1)護故。名不護人。      此義可然。謂諸護從一切衆(2)生得。  於一切衆生。由善利故意受持故。  殺羊(3)等人。於母父妻子等中。無損害心。爲救自壽(4)命。亦不樂損。彼云何言從一切衆生得。  至親(5)等若轉生成羊等。彼亦能殺。  何以故。知彼未(6)成彼等。是故不殺。  若至親等成聖人更爲畜(7)生。無有是處。從彼云何得不護。  若由觀未來(8)世事從現世相續生不護。羊等於未來應成(9)兒等。從一向不殺。  云何於現世相續得不護。(10)若人於衆生恒起損害意。從彼無不護。此執(11)有何義。  此義於至親等同。此人於彼無損害(12)意。  而從彼得不護。此義復云何。  若有殺羊等(13)人。於一生中不與不取。於自妻知足。於妄語(14)瘖瘂。  云何由一切分得不護。善故意壞故。  若(15)義應由言語得顯。彼能以身顯示。  若爾有人(16)受學處。或二或三。此義云何。  一向無不具分(17)不護及一處不護。毘婆沙師説。  如此隨求受(18)故意。不具分及一處。皆得不護。受護亦爾除(19)八分護。經部師説如此。  由如此量。遮防善(20)戒惡戒故。 
得不律儀定從一切有情業道。  無少(29)分境及不具支不律儀者。  此定無有由一切(78c1)因。下品等心無倶起故。  若有一類由下品(2)心得不律儀。後於異時由上品心斷衆生(3)命。彼但成就下不律儀。亦成殺生上品表(4)等。  中品上品例此應知。  此中何名不律儀(5)者。謂諸屠羊屠鷄屠猪捕鳥捕魚。獵獸劫盜(6)魁膾典獄。縛龍煮狗及罝弶等。  等言類顯王(7)典刑罰及餘聽察斷罪等人。但恒有害心(8)名不律儀者。由彼一類住不律儀。或有不(9)律儀名不律儀者  言屠羊者。謂爲活命(10)要期盡壽恒欲害羊。  餘隨所應當知亦(11)爾。  遍於有情界得諸律儀其理可爾。  由(12)普欲利樂勝阿世耶而受得故。  非屠羊等(13)不律儀人於己至親有損害意。乃至爲救(14)自身命縁亦不欲殺。如何可説普於一切(15)得不律儀。  由彼至親若爲羊等於彼亦可(16)有損害心。  既知至親現非羊等。如何於彼(17)可有害心。  又聖必無作羊等理。如何於彼(18)得不律儀。  若觀未來羊等自體。於現相續(19)得不律儀。是則羊等於未來世亦有至親(20)及聖自體。於彼決定無損害心。是則應觀(21)未來自體不於現在得不律儀。於羊等現(22)身既有害意。  如何不於彼得不律儀。  於母(23)等現身既無害意。  如何亦於彼得不律儀。(24)於等事中應求異理。  又屠羊等不律儀人。(25)於一生中不與不取。於己妻妾住知足(26)心。瘂不能言無語四過。  如何彼亦得具支(27)不律儀。彼遍損善阿世耶故。  雖瘂不言而(28)身表語所欲説義故得具支。  若爾彼人或(29)時先受二三學處。後但受殺。於餘不損善(79a1)阿世耶。  如何具發七支惡戒。毘婆沙者作如(2)是言。  必無缺支及餘一分可得名住不律(3)儀人。經部諸師作如是説。隨所期限支具(4)不具及全分一分皆得不律儀。律儀亦然。唯(5)除八戒。  由隨彼量善惡尸羅性相相違互(6)相遮故。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                                   
uktam idam asaṃvarasya yebhyo lābhaḥ | kathaṃ tu lābha iti noktam | tata idam ucyate | 
説從此得不護已。云何得不護。(21)此義未説。今當説。 
已説從彼得不律儀。得不律儀及(7)餘無表。如何方便未説當説。 
. 
 
asaṃvarasya kriyayā lābho ’bhyupagamena vā | 
偈曰。得不護由二。自作及(22)求受。 
頌曰(8)諸得不律儀　由作及誓受
(9)得所餘無表　由田受重行 
. 
 
dvābhyāṃ kāraṇābhyāmasaṃvaro labhyate |  vadhaprayogakriyayā tatkulīnaiḥ tatkarmābhyupagamāc cānyatra kulīnaiḥ |  vayamapyanayā jīvikayā jīviṣyāma iti | 
釋曰。不護由二因得。  若生彼家。由自行(23)殺生等事。若生餘家。由求受此業。  謂我等應(24)行此業。爲立資生。由此二因故。不護得生。 
(10)論曰。諸不律儀由二因得。  一者生在不律(11)儀家。由初現行殺等加行。二者雖復生在(12)餘家。由初要期受殺等事。  謂我當作如是(13)事業以求財物養活自身。當於爾時便發(14)惡戒。 
.  .  . 
     
śeṣāvijñaptilābhastu kṣetrādānādarehanāt || 4.37 || 
偈(25)曰。得所餘無教。由田受重行。 
See the full verse quoted previously 
. 
 
kṣetraṃ vā tadrūpaṃ bhavati yatrārāmādipradānamātreṇāvijñaptir utpadyate |  yathaupadhikeṣu puṇyakriyāvastuṣu |  athavā samādānamādatte buddhamavanditvā na bhokṣye tithimāsārdhamāsabhaktāni vā nityaṃ kariṣyāmītyādi |  ādareṇa tadrūpeṇa kriyāmīhate kuśalāmakuśalāṃ vā yato ’syāvijñaptir utpadyate |  uktam etad yathā saṃvarāsaṃvaretarāṇāṃ pratilambhaḥ |  tyāga idānīṃ vaktavyaḥ | tatra tāvat 
釋曰。有如此相(26)田。於中由唯施阿藍摩等生善無教。  如有攝(27)福徳業處説。  復次自誓受善行。若未禮佛。我(28)誓不食不眠。若齋日及半月一月中。我當恒(29)施他食。如此等。  由此受善行無教恒流。有如(235c1)此故重心行善惡諸業。從此更生無教。  説由(2)此能得護不護已。  捨護不護今當説。此中 
得餘無表由三種因。一者由田。謂於(15)如是諸福田所施園林等。彼善無表初施便(16)生。  如説有依諸福業事。  二者由受。謂自誓(17)言。若未禮佛不先食等。或作誓限。於齋(18)日月半月及年常施食施。  三由重行。謂起(19)如是殷重作意行善行惡。由此三因起(20)餘無表。  如是已説得律儀等。  捨律儀等未(21)説當説。具云何捨別解律儀。 
.  .  .  .  .  . 
           
prātimokṣadamatyāgaḥ śikṣānikṣepaṇāc cyuteḥ |
ubhayavyañjanotpattermūlacchedānniśātyayāt || 4.38 || 
偈(3)曰。捨護木叉調。由捨學處死。由二根轉生。(4)由根斷時盡。 
頌曰(22)捨別解調伏　由故捨命終
(23)及二形倶生　斷善根夜盡
(24)有説由犯重　餘説由法滅
(25)伽濕彌羅説　犯二如負財 
. 
 
dāmyanty aneneti damaḥ saṃvaro ’bhipretas tenendriyadamanāt |  caturbhiḥ kāraṇaiḥ prātimokṣasaṃvarasya tyāgaḥ |  sthāpayitvopavāsam |  śikṣāpadānāṃ vijñapuruṣasyāntike pratyākhyānadāśayataḥ nikāyasabhāgatyāgāt yugapadu bhayavyañjanaprādurbhāvāt kuśalamūlasamucchedāc ca |  upavāsasaṃvarasya tvebhiś caturbhir ārātrikṣayāc ca |  tānyetānyabhisamasya pañca tyāgakāraṇāni bhavanti |  kiṃ punaḥ kāraṇam ebhiḥ kāraṇaistyāgo bhavati |  samādānaviruddhavijñaptyutpādādāśrayatyāgādāśrayavikopanānnidānacchedāt tāvad evākṣepāc ca | 
釋曰。木叉調者謂波羅提木叉(5)護。能調伏身口業故。  有四因能捨波羅提木(6)叉護。  除優波婆娑護。  一由故意。於有解人邊(7)捨所學處。二由捨聚同分故捨。三由一時(8)二根倶起故捨。四由善根斷故捨。  優波婆娑(9)護。由前四因故捨。復由夜盡故捨。  合此爲五。(10)故説捨因有五。  何因由此五故捨。  由生有教(11)與求受故意相違故。依止不住故。依止變異(12)故。縁起斷故。引如此量故。 
(26)論曰。言調伏者意顯律儀。由此能令根調(27)伏故。  唯除近住所餘七種別解律儀。由四(28)縁捨。  See the previous record  一由意樂對有解人發有表業捨(29)學處故。二由棄捨衆同分故。三由二形倶(79b1)時生故。四由所因善根斷故。  捨近住戒由(2)前四縁及由夜盡。  是故總説別解律儀由五(3)縁捨。  何縁捨戒由此五縁。  與受相違表業(4)生故。所依捨故。所依變故。所因斷故。過期(5)限故。 
.  .  .  .  .  .  .  . 
               
patanīyena cety eke 
偈曰。餘記感大(13)燒 
See the full verse quoted previously 
. 
 
anye punar āhuś caturṇāṃ patanīyānām anyatamena bhikṣuśrāmaṇerasaṃvaratyāga iti | 
釋曰。有餘部説。有四種感大燒燃罪。由隨(14)犯一罪。即捨比丘及沙彌護。 
有餘部説。於四極重感墮罪中。若隨(6)犯一亦捨勤策苾芻律儀。 
. 
 
saddhamantir dhito ’pare | 
偈曰。或由正法(15)盡。 
See the full verse quoted previously 
. 
 
saddharmasyāntardhānādity apare |  yasmād antarhite saddharme sarvaśikṣāsīmākarmāntāḥ pratiprasrabhyanta iti | 
釋曰。有餘師説。  由正法滅盡時。一切學處(16)戒壇羯磨一切捨離。 
有餘部言。  由正(7)法滅亦能令捨別解律儀。以法滅時一切(8)學處結界羯磨皆止息故。 
.  . 
   
dhanarṇavat tu kāśmīrair āpannasyeṣyate dvayam || 4.39 || 
偈曰。罽賓師説犯。有二(17)如負財。 
See the full verse quoted previously 
. 
 
kāśmīrās tu khalu vaibhāṣikāḥ evam icchanti |  na maulīmadhyāpattim āpannasyāsti bhikṣusaṃvaratyāgaḥ |  kiṃ kāraṇam | na hy ekadeśakṣobhāt kṛtsna saṃvaratyāgo yukta iti |  naiva cānyām apy āpatti māpannasyāsti śīlacchedaḥ | kiṃ tarhi |  dvayamasya bhavati śīlaṃ dauḥśīlyaṃ ca |  yathā kasyaciddhanaṃ syād ṛṇaṃ ca |  āviṣkṛtāyāṃ tu tasyāmāpattau śīlavānbhavati na duḥśīlo yathā ṛṇaṃ śodhayitvā dhanavānbhavati na tvṛṇavāniti |  yat tarhi bhagavatoktam “bhikṣurbhavatyaśramaṇo ’śākyaputrīyo dhvasyate bhikṣubhāvāt |”  katamasya bhavati śrāmaṇyaṃ dhvastaṃ patitaṃ parājitam iti |  paramārthabhikṣutvaṃ saṃdhāyaitad uktam |  idamabhisāhasaṃ vartate | kimatrābhisāhasam |  yat bhagavatā nītārthaṃ punar anyathā nīyate |  dauḥśīlyāya ca bahukleśebhyaḥ pratyayā dīyante |  katham eta nītārtham |  eṣa hi vinaye nirdeṣaḥ | “caturvidho bhikṣuḥ |  saṃjñābhikṣuḥ pratijñābhikṣurbhikṣata iti bhikṣur bhinnakleśatvāt bhikṣuḥ |  asmiṃstvarthe jñapticaturthakarmopasaṃpanno bhikṣur ” iti |  na cāsau pūrvaṃ paramārthabhikṣurāsīdyataḥ paścād abhikṣurbhavet yac coktamekadeśakṣobhāditi atra śāstraiva datto ’nuyoga “stadyathā tālo mastakācchinno ’bhavyo ’ṅkuritatvāya abhavyo viruḍhiṃ vṛddhiṃ vipulatāmāptu” mityupamāṃ kurvatā |  kaḥ punar ūpamārthaḥ |  evam ekadeśa syāpi mūlabhūtasya cchedādabhavyaḥ saṃvaraśeṣo viroḍum iti |  sa ca gurvīṃ bhikṣubhāvam aryādābhedinīṃ maulīm āpattim āpadyamānas tīvrānapatrāpyayogāt saṃvarasya mūlaṃ cchinattīti yuktaḥ kṛtsnasaṃvaratyāgaḥ |  yasya caikagrāsaparibhogo ’pyekapāda pārṣṇirpradeśaparibhogo ’pi ca nābhyanujñāyate sāṃghikayorāhāravihārayoḥ sarvabhikṣusaṃbhogabahiṣkṛtaś ca śāstrā yaṃ cādhikṛtyoktaṃ | 
釋曰。罽賓國毘婆沙師執説如此。  若(18)人犯根本罪。不捨比丘戒。  何以故。由動壞(19)一處捨一切護。此不應然。  犯別學處。餘學處(20)斷。無如此義。  雖然此人有二種。有戒有破戒。  (21)譬如有人有財物而負他債。  發露顯示此罪(22)已。還得具清淨戒。無復破戒。譬如有人還他(23)債已更具財。  若爾云何。佛世尊説。此人非(24)比丘。非沙門。非釋子。從比丘護沙門義斷。  (25)墮滅退故。説名波羅夷。  約眞實比丘故説此(26)言。  今不計命大過事起。何者不計命大過事。  (27)是佛世尊立爲了義。汝翻此爲不了義。  於破(28)戒與縁。於多煩惱人。爲作犯縁。  云何知此言(29)是了義。  此言於毘那耶中是決判説。毘那耶(236a1)云。比丘有四種。  一名比丘。二自稱比丘。三乞(2)者比丘。四破煩惱比丘。  於此義中白四羯磨(3)受戒。説爲名比丘。  此人先是眞實比丘。後成(4)非比丘。無如此義。是汝所言。由犯一處。所餘(5)不失。此中大師已與決判。譬如多羅樹。於頭(6)被斫。更不生荑。不應成老。不應成長。不應成(7)大。世尊作如此譬。  欲顯何義。  如此由破一分(8)根本故。所餘護無更生起義。  若人犯根本罪(9)最重。能破一切比丘行。與最重無慚羞相應(10)故。此人即斷一切護根本。是故捨一切護。此(11)義應然。  何以故。於大衆食及住處。佛不許此(12)人噉一段食。踐一脚跟地。此人大師所擯出(13)一切大衆事用外。約此人佛復説言。 
迦濕彌羅國毘婆(9)沙師言。  犯根本罪時不捨出家戒。  所以然(10)者。非犯一邊一切律儀應遍捨故。  非犯(11)餘罪有斷尸羅。  然有二名。謂持犯戒。  如有(12)財者負他債時名爲富人及負債者。  若於(13)所犯發露悔除名具尸羅。不名犯戒。如還(14)債已但名富人。  若爾何縁薄伽梵説犯四(15)重者不名苾芻。不名沙門非釋迦子。破(16)苾芻體害沙門性。  壞滅墮落立他勝名。  依(17)勝義苾芻密意作是説。  此言兇勃。兇勃者(18)何。  謂於世尊了義所説以別義釋令成不(19)了。  與多煩惱者爲犯重罪縁。  寧知此言是(20)了義説。  由律自釋有四苾芻。  一名想苾芻。(21)二自稱苾芻。三乞匃苾芻。四破惑苾芻。  此義(22)中言非苾芻者。謂非白四羯磨受具足戒(23)苾芻。  非此苾芻先是勝義。後由犯重成非(24)苾芻。故知此言是了義説。然彼所説。非犯(25)一邊一切律儀應遍捨者。彼言便是徴詰(26)大師。大師此中立如是喩。如多羅樹若被(27)斷頭必不復能生長廣大。諸苾芻等犯重(28)亦然。大師此中  喩顯何義。  意顯於戒隨犯(29)一邊根本重罪。令餘所受必不復能生長廣(79c1)大。  謂彼毀犯諸重罪時。違越苾芻根本行(2)故。與極猛利無慚無愧共相應故。行根既斷。(3)理應遍捨一切律儀。  又犯重人世尊不許(4)食僧祇食下至一摶。踐毘訶羅一足跟(5)地。擯出一切苾芻事業。大師依彼説如是(6)言。 
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“nāśayata kāraṇḍavakaṃ kaśambakamapakarṣata |
athotplāvinaṃ vāhayata abhikṣuṃ bhikṣuvādinam” iti || 
汝等應(14)滅除甘蔗栽。拔棄空腹樹。簸却無實穀。汝今(15)應遮斷。非比丘自稱爲比丘。 
應速拔除稻禾稗莠。應速簡棄腐朽棟(7)梁。應速簸颺種中穅秕。如是應速驅擯衆(8)中實非苾芻稱苾芻者。 
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tasya kīdṛśo bhikṣubhāvaḥ | yādṛśas tādṛśo ’stu | asti tu bhikṣubhāvaḥ | 
於此人比丘法(16)何相。如相是相。雖然不無比丘法。 
彼苾芻體其相如(9)何。隨相是何體必應有。 
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tathā hi “catvāraḥ śramaṇā na pañcamo ’sti cundeti” 
何以故。佛(17)世尊説。准陀沙門但四。無有第五。 
以世尊説准他(10)當知有四沙門。更無第五。 
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bhagavān avocat 
See the previous record 
See the previous record 
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“mārgajino mārgadeśiko mārge jīvati yaś ca mārgadūṣī” asty etad uktam | 
四者。一道(18)生。二説道。三道活。四汚壞道。有如此説。 
所言四者。一勝(11)道沙門。二示道沙門。三命道沙門。四汚道沙(12)門。雖有此説 
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sa tv eṣa ākṛtimātrāvaśeṣatvācchamaṇa ukto dagdhakāṣṭhaśuṣkahladaśukanāśā pūtivījālātacakramṛtasattvavat |  yadi hi dauḥśīlyād abhikṣuḥ syāt śikṣādattako na syāt |  na vayaṃ brūmaḥ sahādhyāpattyā sarvaḥ pārājikaḥ iti |  yas tu pārājikaḥ so ’vaśyamabhikṣuḥ |  kaścit tu saṃtānaviśeṣān na pārājika ekacittenāpy apraticchādanād iti vyavasthāpitaṃ dharmasvāminā |  yadi tarhi pārājiko na bhikṣuḥ kiṃ punar na pravrājyate |  tīvrānapatrāpy avipāditatvāt saṃtateḥ saṃvarābhavyatvān na tu khalu bhikṣubhāvāpekṣayā |  tathā hy asau nikṣiptaśikṣo ’pi na pravrājyate |  kaścāyamanarthe nirbandho yadyasau tathābhūto ’pi bhikṣur namo ’stu tasmai tādṛśāya bhikṣutvāya |  saddharmāntardhāne bu vinayakarmābhāvādapūrvasaṃvaralābho nāsti |  labdhasya tu nāsti tyāgaḥ | 
此(19)人唯相貌爲餘故。説爲沙門。譬如燒木枯池(20)鸚鵡嘴壞種子火輪死衆生等。  若由破戒成(21)非比丘。不應成與學比丘。  我等不説。一切犯(22)戒人。由犯戒事。即成波羅夷。  若波羅夷人。必(23)定非比丘。  有餘人由相續勝異。雖犯而非波(24)羅夷。由一心不敢覆藏故。法主安立律義如(25)此。  若波羅夷非比丘。云何不更許出家。  由相(26)續爲最重無慚羞所壞。於護不能感生故如(27)焦種子。不由觀有比丘法故。  何以故。此人若(28)已捨戒。亦不許更出家故。  於此毀損。功用何(29)益若人已成如此。猶名比丘。勿然此爲比丘(236b1)義。  由正法滅盡毘那耶羯磨無故。不更得新(2)護。  若已得不捨。 
而彼唯有餘沙門相故名沙(13)門。如被燒材假鸚鵡&T072334;涸池敗種火輪死人。  (14)若犯重人非苾芻者。則應無有授學苾芻。  (15)不説犯重人皆成他勝罪。  但成他勝罪。定(16)説非苾芻。  謂或有人相續殊勝。雖犯極重(17)戒而非他勝罪。由彼無有一念覆心。法主(18)世尊制立如是。  若犯他勝便非苾芻。何不(19)重令出家受戒。  由彼相續已爲極重無慚(20)愧懷。無力能發出家律儀。如蕉種故。非(21)觀彼有苾芻律儀故  不重令出家受戒。所(22)以然者。設彼後時謂是苾芻更捨所學亦(23)不許彼重出家故。  於此無義苦救何爲。若(24)如是人猶有苾芻性。應自歸禮如是類苾(25)芻。  正法滅時雖無一切結界羯磨及毘奈耶(26)未得律儀無新得理。  而先得者無有捨義。 
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atha dhyānānāsravasaṃvarayoḥ kathaṃ tyāgaḥ | 
復次定生護及無流護。棄捨(3)云何。 
(27)靜慮無漏二律儀等。云何當捨。 
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bhūmisaṃcārahānibhyāṃ dhyānāptaṃ tyajyate śubham | 
偈曰。由度地及退。棄捨定得善。 
頌曰(28)捨定生善法　由易地退等
(29)捨聖由得果　練根及退失 
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sarvam eva dhyānāptaṃ kuśalaṃ dvābhyāṃ kāraṇābhyāṃ parityajyate |  upapattito vā bhūmisaṃcārādūrdhvaṃ cāvaśyaṃ parihāṇito vā samāpatternikāyasabhāgatvāc ca kiñcit |  yathā ca rūpāptaṃ kuśalaṃ bhūmisaṃcārahānibhyāṃ tyajyate 
釋曰。(4)一切定得善法。由二因縁捨離。  或由受上地(5)生度餘地。或由退上定墮下地。或由捨聚同(6)分。  復次如色界定得善。由度餘地退及棄捨。 
(80a1)論曰。諸靜慮地所繋善法由二縁捨。  一由易(2)地。謂從下地生上地時。或上地沒來生下(3)地。二由得退。謂從已獲勝定功徳還退失(4)時。等言爲顯捨衆同分亦捨少分殊勝善(5)根。  如色界中所有善法由易地退捨。 
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tathārūpyāptam āryaṃ tu phalāptyuttaptihānibhiḥ || 4.40 || 
(7)偈曰。無色亦爾。釋曰。於無色界定得善。約度(8)餘地及退亦爾。唯無定戒。偈曰。聖得果練根(9)退。 
無色界(6)亦然。唯無律儀與色界異。[See aslo the full verse quoted previously] 
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