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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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catuṣkoṭikam ity anye 
偈曰。餘師説四句。 
See the full verse quoted previously 
. 
 
dārṣṭāntikāstu catuṣkoṭikaṃ kurvanti | asti karmāvasthāniyataṃ na vipāke niyatam |  yatkarma dṛṣṭadharmādivedanīyaṃ vipāke ’nīyatam | asti vipāke niyataṃ nāvasthāyām |  yatkarmāniyatavedanīyaṃ vipāke niyatam |  astyubhayaniyataṃ yadṛṣṭadharmādivedanīyaṃ vipāke niyatam |  asti nobhayaniyataṃ yatkarmāniyatavedanīyaṃ vipāke aniyatam |  teṣāṃ tatkarmāṣṭavidhaṃ dṛṣṭadharmavedanīyaṃ niyatamaniyataṃ ca | evaṃ yāvad aniyatavedanīyam |  niyatam eva tu dṛṣṭadharmādivedanīyamaniyataṃ caturtham iti varṇayanti |  syād ekasmin kṣaṇe caturvidhaṃ karmākṣipet |  syāt triṣu paraṃ prayojya kāmamithyācāre svayaṃ prayuktasteṣāṃ yugapatsamāptau |  eṣāṃ ca punaś caturṇāṃ karmaṇāṃ | 
釋(17)曰。譬喩部師。説有四句。有業於位定於報不(18)定。  若業現報於報不定。有業於報定於位不(19)定。    有業二處皆定。若現報等於報亦定。  有業(20)於二處皆不定。若業不必應受。於報亦不定。  (21)於彼人此業成八種。現報有二種。定不定乃(22)至定不。定亦爾。  彼説現報等爲定。第四不定。  (23)於一刹那中。得引四業。倶起不得。  云何得。於(24)三教他自行邪婬。此四若一時究竟。  是四業(25)中。 
譬喩者説業有四句。一者有(22)業於時分定異熟不定。  謂順現等三非定(23)得異熟。二者有業於異熟定時分不定。  謂(24)不定業定得異熟。  三者有業於二倶定。謂(25)順現等定得異熟。  四者有業於二倶不定。(26)謂不定業非定得異熟。  彼説諸業總成八(27)種。謂順現受有定不定。乃至不定亦有二(28)種。  See the next commentary of the following verse  See the next commentary of the following verse  See the next commentary of the following verse  於此所説業差別中。 
.  .  .  .  .  .  .  .  .  . 
                   
nikāyākṣepaṇaṃ tribhiḥ | 
偈曰。引聚同分三。 
頌曰(29)四善容倶作　引同分唯三
(82a1)諸處造四種　地獄善除現
(2)堅於離染地　異生不造生
(3)聖不造生後　并欲有頂退 
. 
 
na hi dṛṣṭadharmavedanīyena karmaṇā nikāyasabhāga ākṣipyate | 
釋曰。何以故。此現報(26)業。不能引聚同分。現有同分故。 
(4)論曰。順現法受等三業唯定并不定爲四。是(5)説爲善。此中唯顯時定不定。釋經所説四(6)業相故。頗有四業倶時作耶。容有。云何。(7)遣三使已自行邪欲倶時究竟。幾業能引(8)衆同分耶。能引唯三。除順現受。現身同分(9)先業引故。[This commentary is also applied to the previous commentary which mentioned "see the next commentary of the following verse] 
. 
 
katam asmin dhātau katividhaṃ karmākṣipyate kasyāṃ vā gatau | 
於何界何道(27)中。幾種業可引。 
何界何趣能造幾業。 
. 
 
sarvatra caturākṣepaḥ | 
偈曰。一切處四引。 
See the full verse quoted previously 
. 
 
sarveṣu triṣu dhātuṣu sarvāsu ca gatiṣu caturṇāṃ karmaṇāmākṣepaḥ kuśalānām akuśalānāṃ ca yathāsaṃbhavam |  asyotsargasyāyamapavādaḥ | 
釋曰。(28)於三界及一切道中。四種業皆有引義。此(29)四或善或惡。此引如相應。  此開今更立遮。 
諸界諸趣(10)或善或惡。隨其所應皆容造四。  總開如是(11)若就別遮。 
.  . 
   
śubhasya narake tridhā || 4.51 || 
偈(238b1)曰。地獄引善三。 
See the full verse quoted previously 
. 
 
narakeṣu kuśalasya karmaṇastrividhasyā kṣepo na dṛṣṭadharmavedanīyasya |  tatreṣṭavipākābhāvāt | 
釋曰。於地獄中三種善業(2)有引。現報無引。  於中無可愛報故。 
於地獄中善除順現。  無愛果故(12)餘皆得造。 
.  . 
   
yadviraktaḥ sthiro bālas tatra notpadyavedyakṛt | 
偈曰。凡(3)於離欲處。堅不引生報。 
See the full verse quoted previously 
. 
 
yato bhūmeḥ vītarāgapṛthagjano bhavaty asau ca sthiro bhavaty aparihāṇadharmā sa tatropapadyavedanīyaṃ karma na karoti |  kimanyatkaroti | 
釋曰。凡夫人若於(4)此地已得離欲。若堅住無退失於此下地中。(5)不得造生報業。  能造餘三。 
不退姓名堅。彼於離染地。若異(13)生類除順生受  可造餘三。 
.  . 
   
nānyavedyakṛdapyāryaḥ 
偈曰。聖不造餘報。 
See the full verse quoted previously 
. 
 
sthira iti vartate |  āryapudgalastu yato vītarāgo na ca parihāṇadharmā sa tatropapadyadanīyaṃ cāparaparyāyavedanīyaṃ ca karma na karoti |  na hy asau bhavyaḥ punar ādhastanīṃ bhūmimāyātumaniyataṃ kuryāddṛṣṭadharmavedanīyaṃ cātropapannaḥ | 
(6)釋曰。堅言流至此句。  若聖人於此地已得離(7)欲。無復退墮。不能造二業。謂生報及後報。  何(8)以故。此人不能更感下地生故。但能造現報(9)業及不定報業。於隨現生處。 
  聖者雙除順生(14)順後可造餘二。  異生不退無次更生。後還(15)生下。不退聖者必無還生下諸地故。隨所(16)生地容造順現受。造不定業一切處無遮。 
.  .  . 
     
kāme ’gre vā ’sthiro ’pi na || 4.52 || 
偈曰。欲頂退不(10)造。 
See the full verse quoted previously 
. 
 
parihāṇadharmāpi tvāryapudgalaḥ kāmadhātorbhavāgrā dvītarāgaḥ tayor ūpapadyāparaparyāyavedanīyaṃ karmābhavyaḥ karttum |  kiṃ kāraṇam | phalāddhi sa parihīṇo bhavati |  na cāsti laparihīṇasya kālakriyeti paścātpravedayiṣyāmaḥ | 
釋曰。若聖人有退墮。已離欲界及有頂。(11)於此二界不得造生報及後報業。  何以故。此(12)人已退果。  無捨壽義。此義後當廣説。 
(17)然諸聖者若於欲界及有頂處已得離染。(18)雖有退墮而亦不造順生後業。  從彼退者(19)必退果故。  諸退果已必不命終。如後當辯。 
.  .  . 
     
kim antarābhave ’pyasti karmaṇa ākṣepaḥ | astīty āha | 
於中陰(13)有引業義不。有。 
(20)住中有位亦造業耶。亦造。云何。 
. 
 
dvāviṃśatividhaṃ kāmeṣvākṣipatyantarābhavaḥ | 
偈曰。二十二種業。於欲中陰(14)引。 
頌曰(21)欲中有能造　二十二種業
(22)皆順現受攝　類同分一故 
. 
 
gāmāvacaro hy antarābhavo dvāviṃśatividhaṃ karmākṣipati | kathaṃ kṛtvā |  pañca hi garbhāvasthāḥ |  kalalārvudapeśīghanapraśākhāvasthāḥ | pañca jātāvasthāḥ |  bālakumāravamadhyavṛddhāvasthāḥ |  tatrāntarābhavaḥ kalalavedanīyaṃ karmākṣipatyaniyataṃ niyataṃ ca |  evaṃ yāvad vṛddhavedanīyamantarābhavavedanīyaṃ ca | 
釋曰。若欲界中陰。能引二十二種業。此云(15)何。  胎位有五。  謂柯羅邏。頞浮陀。俾尸。伽(16)訶那。波羅捨佉。已生位有五。  謂嬰兒童子(17)少壯中老。  於此位中中陰衆生。有時引柯羅(18)邏受業。或不定或定。  乃至老位應受。及中陰(19)中應受。 
(23)論曰。於欲界中住中有位。容有能造二十(24)二業。謂中有位及處胎中。出胎以後各有(25)五位。  胎中五者。  一羯剌藍。二頞部曇。三閉(26)尸。四鍵南。五鉢羅奢佉。胎外五者。  一嬰孩。(27)二童子。三少年。四中年。五老年。  住中有位(28)能造中有  乃至老年定不定業。應知 
.  .  .  .  .  . 
           
dṛṣṭadharma phalaṃ tac ca 
偈曰。此業但現報。 
See the full verse quoted previously 
. 
 
taccaitadantarābhavikaṃ karma yanniyatamekādaśavidhamuktaṃ dṛṣṭadharmavedanīyaṃ tadveditavyam |  kiṃ kāraṇam | 
釋曰。此中陰所引(20)業。定有十一種。應知必是現報。  何以故。 
如是(29)中有所造十一種定業。皆順現受攝。   
.  . 
   
nikāyo hy eka eva saḥ || 4.53 || 
偈(21)曰。彼是一果報。 
See the full verse quoted previously 
. 
 
eka eva hy asau nikāyasabhāga ekakarmākṣipto yaścāntarābhavo yāś ca tadanvayā daśāvasthāḥ |  ata evānyadantarābhavavedanīyaṃ karma noktam |  upapadyavedanīyena ca tasyākṣepāt | 
釋曰。此聚同分。唯有一一(22)業所引故。是中陰聚同分。及中陰後類十位。  (23)是故不説別業感中陰。  由此二同生報業所(24)引故。 
由類同(82b1)分無差別故。謂此中有位與自類十位。一(2)衆同分一業引故。  由此不別説順中有受(3)業。  即順生等業所引故。 
.  .  . 
     
kīdṛśaṃ karma niyataṃ veditavyam | 
復有何相應。知此業是定。 
諸定受業其相云何。 
. 
 
tīvrakleśaprasādena sātatyena ca yatkṛtam |
guṇakṣetre ca niyataṃ tatpitrorghātakaṃ ca yat || 4.54 || 
偈曰。重惑(25)及淨心。或是恒所行。於功徳田定。能損自父(26)母。 
(4)頌曰(5)由重惑淨心　及是恒所造
(6)於功徳田起　害父母業定 
. 
 
yad dhi karma tīvreṇa kleśena kṛtaṃ yac ca tīvreṇa prasādena yac ca sātatyena gunakṣetre ca tanniyataṃ veditavyam |  tatra guṇakṣetraṃ trīṇi ratnāni |  pudgalaviśeṣo vā kaścitphalasamāpattiviśeṣaprāptaḥ |  tatra hy antareṇāpi tīvrakleśaprasādānāṃ sātatyaṃ ca kuśalamakuśalaṃ ca karma niyataṃ saṃpadyate |  pitarau punar mātā ca pitā ca |  tayoś cāpi yatra ghātikaṃ karma yathā tathā vā tanniyataṃ saṃpadyate nānyat | 
釋曰。是業由重惑所造。或由重善心所(27)造。或恒時所行。或於有功徳田所起。應知此(28)業必定  此中有功徳田。謂三寶  或人差別。人(29)差別者。若人至果勝類。或定勝類。  此中若無(238c1)重惑心。及重善心。此業或善或惡。必成定(2)業。若恒所行亦爾。  復次若依自父母。  以率爾(3)心造隨類違損業。此業亦必定受報。餘業則(4)不定。 
(7)論曰。若所造業。由重煩惱或淳淨心。或常所(8)作。或於増上功徳田起。  功徳田者。謂佛法(9)僧。  或勝補特伽羅。謂得勝果勝定。  於此田(10)所雖無重惑及淳淨心亦非常行。若善不(11)善所起諸業。  或於父母隨輕重心行損害(12)事。如是一切皆定業攝。餘非定受。  See the previous record 
.  .  .  .  .  . 
           
atha dṛṣṭadharmavedanīyaṃ karma kīdṛśaṃ veditavyam | 
復次現法應受業。其相云何。 
現法果(13)業其相云何。 
. 
 
dṛṣṭadharmaphalaṃ karma kṣetrāśayaviśeṣataḥ | 
偈曰。此業(5)成現報。由田意勝異。 
頌曰(14)由田意殊勝　及定招異熟
(15)得永離地業　定招現法果 
. 
 
dṛṣṭadharmavedanīyaṃ karma kṣetraviśeṣād vā bhavati |  yathā saṃghastrīvādasamudācārādvyañjanaparivṛttiḥ śrūyate |  āśayaviśeṣādvā |  yathā śaṇḍhasya gavāmapuṃstvapratimokṣaṇātpumbhāvaḥ |  athavā 
釋曰。現報業者。或由田(6)勝異成。  如傳説。有一比丘。於大衆中行女人(7)言。故現身即轉根成女。此傳有文。  由故意勝(8)異者。  如傳説。有一黄門。由解脱牛黄門事故。(9)現身即轉根成男。  復次 
(16)論曰。由田勝者。  聞有苾芻於僧衆中作(17)女人語。彼於現世轉作女人。此等傳聞其(18)類非一。  由意勝者。  聞有黄門救脱諸牛(19)黄門事故。彼於現世轉作丈夫。此等傳聞(20)事亦非一。   
.  .  .  .  . 
         
tadbhūmyatyantavairāgyāt 
偈曰。永離欲地故。 
See the full verse quoted previously 
. 
 
tasya vā karmaṇo yā bhūmiḥ kuśalasyākuśalasya vā tato ’tyantavairāgyāttatkarma dṛṣṭadharmavedanīyaṃ karma saṃpadyate |  tasyāṃ bhūmau jātasya kīdṛśaṃ karmetyāha 
釋(10)曰。若業或善或惡。依此地生。由永離欲。此(11)地此業。則成現報業。  此業何相。 
或生此地永離此地染。於此地(21)中諸善不善業。   
.  . 
   
vipāke niyataṃ hi yat || 4.55 || 
偈曰。若業於(12)報定。 
See the full verse quoted previously 
. 
 
yad dhi karma niyataṃ vipāke na tvavasthāyāṃ nāpy aniyataṃ tatyaiṣa niyamaḥ |  yat punar avasthāntaraniyataṃ tasya tatraiva niyato vipākastadvato ’tyantavairāgyāsaṃbhavāt |  yaccāniyataṃ tasyāvipāka evātyantavairāgyāt | 
釋曰。若業於果報定。於位不定。此業是(13)所説現報業。  若業於餘位中定。此業定於餘(14)位中與報。有此業人無離欲故。  若不定云何。(15)此業無報。由永離欲故。 
於異熟定位不定者。此業必(22)能招現法果。  若有餘位順定受業。彼必定(23)無永離染義。必於餘位受異熟果。  若於異(24)熟亦不定者。永離染故不受異熟。 
.  .  . 
     
kīdṛśaṃ punaḥ kṣetraṃ yatrāvaśyaṃ dṛṣṭadharmavedanīyaṃ karma saṃpadyate | āha |  buddhapramukho bhikṣusaṃghaḥ pudgalāstu pañca | 
此田何相。於中所造(16)業。必定得現報。  若總説。大比丘衆以佛爲現(17)前上首。若約人差別有五。 
何田起(25)業定即受耶。[See the also next commentary of the following verse]  See the next commentary of the following verse 
.  . 
   
ye nirodhāraṇāmaitrīdarśanārhatphalotthitāḥ |
teṣu kārāpakārasya phalaṃ sadyo ’nubhūyate || 4.56 || 
偈曰。滅定無諍慈。(18)見羅漢果起。於彼損益業。果於現法受。 
頌曰(26)於佛上首僧　及滅定無諍
(27)慈見修道出　損益業即受 
. 
 
nirodhasamāpattivyutthitaḥ parāṃ cittaśāntiṃ labhate | nirvāṇasadṛśatvāt samāpatteḥ |  sa hi gatapratyāgata eva nirvāṇādbhavati |  araṇāvyutthitasyāpramāṇasattvāraṇāhitādhyāśayānugatātyudagrāpramāṇapuṇyaparibhāvanānugatā ca saṃtatirvartate |  maitrīvyutthitasyāpramāṇasattvasukhādhyāśayānugatātyudagrāpramāṇapuṇyaparibhāvanānugatā ca saṃtativartate |  darśanamārgavyutthitasyāśeṣadarśanaprahātavyaprahāṇāt pratyagrāśrayaparivṛttinirmalā saṃtatirvartate |  arhatphalavyutthitasyāśeṣabhāvanāprahātavyaprahāṇātpratyagrāśrayaparivṛttiśuddhā saṃtatirvartate |  ata eteṣu kṛtānāṃ kārāpakārāṇāṃ phalaṃ dṛṣṭa eva dharme niyataṃ prāpyate |  śeṣasya tu bhāvanāmārgasyāparipūrṇasvabhāvaphalatvāc ca tadvyutthitānāṃ na tathā pratyagrāśrayaparivṛttiśuddhāśayasaṃtatirvartata iti na te tathā puṇyakṣetraṃ bhavati | 
釋曰。(19)若人出無。心定觀。即得最極心寂靜。由此定(20)似涅槃故。  此人因此定。如往還於涅槃。  若人(21)出無諍三摩提。觀無量衆生。無諍利益。善意(22)所隨逐最猛盛。無量福徳熏修所變。相續正(23)起。  若人出無量慈觀。無量衆生安樂善意所(24)隨逐最猛盛。無量福徳薫修所變相續正起。  (25)若人出四諦觀。見諦所破惑滅盡無餘。故新(26)得轉依。清淨相續即起。  若人出阿羅漢果觀。(27)修道所破惑滅盡無餘。故新得轉依。清淨相(28)續即起。  是故於此五人或作善利益事。或作(29)惡損惱事。此業果報。於現世必定應得。  餘人(239a1)所修得道。未究竟故。若出未圓滿自性果觀。(2)新得轉依清淨不爾。是故彼不及前人福田。 
(28)論曰。於如是類功徳田中爲善惡業定即(29)受果。功徳田者。謂佛上首僧。約補特伽羅(82c1)差別有五。一從滅定出。謂此定中得心(2)寂靜。此定寂靜似涅槃故。[This commentary is also applied to the previous commentary which mentioned "see the next commentary of the following verse"]  若從此定初起(3)心時。如入涅槃還復出者。  二從無諍出。(4)謂此定中有縁無量有情爲境。増上利益(5)意樂隨逐。出此定時。有爲無量最勝功徳(6)所熏修身相續而轉。  三從慈定出。謂此定(7)中有縁無量有情爲境。増上安樂意樂隨(8)逐。出此定時。有爲無量最勝功徳所熏修(9)身相續而轉。  四從見道出。謂此道中永斷(10)一切見所斷惑得勝轉依。從此出時淨身續(11)起。  五從修道出。謂此道中永斷一切修所(12)斷惑得勝轉依。從此出時淨身續起。  故説(13)此五名功徳田。若有於中爲損益業。此業(14)必定能招即果。  若從餘定餘果出時。由前(15)所修定非殊勝修所斷惑未畢竟盡故彼相(16)續非勝福田。 
.  .  .  .  .  .  .  . 
               
vipākaḥ punar vedanāpradhānaḥ | tadidānīṃ vicāryate |  syāt karmaṇaś caitasikyeva vedanā vipāko vipacyeta na kāyikī |  syāt kāyikyeva na caitasikī syād ity āha 
(3)若果報受爲勝。是故此義應思。  有業但以(4)心受爲果報非身受不。  有業但以身受爲果(5)報非心受不。説有。 
異熟果中受最爲勝。今應思(17)擇。  於諸業中頗有唯招心受異熟。  或招身(18)受非心受耶。亦有。云何。 
.  .  . 
     
kuśalasyāvitarkasya karmaṇo vedanā matā |
vipākaś caitasiky eva 
偈曰。若善業無覺。許受爲(6)果報。此受是心法。 
頌曰(19)諸善無尋業　許唯感心受
(20)惡唯感身受　是感受業異 
. 
 
avitarkaṃ karma dhyānāntarāt prabhṛti yāvat bhavāgre |  tasyāvitarkasya kuśalasya karmaṇaś caitasikyeva vedanā vipākaḥ |  kasmānna kāyikī |  tasyā avaśyaṃ savitarkavicāratvāt | 
釋曰。無覺業者。從中間定(7)乃至有頂。  此無覺善業。＊唯以心受爲果報。  (8)云何非身受。  此身受必與覺觀倶起故。 
(21)論曰。善無尋業。謂從中定乃至有頂  所有善(22)業。於中能招受異熟者。應知但感心受  非(23)身。  身受必與尋伺倶故。 
.  .  .  . 
       
kāyikyevāśubhasya tu || 4.57 || 
偈曰。(9)若惡＊唯身受。 
See the full verse quoted previously 
. 
 
akuśalasya karmaṇaḥ kāyikyeva vedanā vipākaḥ | kasmānna caitasikī |  tasya hi duḥkhā vedanā vipākaś caitasikī ca duḥkhā vedanā daurmanasyaṃ na ca daurmanasyaṃ vipāka iti vyākhyātametat | 
釋曰。若惡業定以身受爲果(10)報。云何心受非彼報。  此業以苦受爲報。若苦(11)受在心地則成憂根。此憂根非果報。於前已(12)説。 
諸不善業能感受(24)者。應知但感身受非心。以不善因苦受(25)爲果心倶苦受。決定名憂憂非異熟。如前(26)已辯。  See the previous record 
.  . 
   
yat tarhi sattvānāṃ cittakṣepo bhavati | katamasminnasau citte bhavati kena vā kāraṇena | 
若爾衆生有癲狂。此＊癲狂於何心有。復(13)由何因生。 
有情心狂何識因處。 
. 
 
cittakṣepo manaścitte | 
偈曰。心癲於心心。 
頌曰(27)心狂唯意識　由業異熟生
(28)及怖害違憂　除北洲在欲 
. 
 
manovijñāna ity arthaḥ | na hi pañcasu vijñānakāyeṣu cittaṃ kṣipyate | avikalpakatvāt | 
釋曰。心心謂(14)意識。何以故。若人在於五識。則無＊癲亂事。(15)五識無分別故。 
(29)論曰。有情心狂唯在意識。若在五識必無(83a1)心狂。以五識身無分別故。 
. 
 
sa ca karmavipākajaḥ | 
偈曰。此從業報生。 
See the full verse quoted previously 
. 
 
sa caiṣa cittakṣepaḥ sattvānāṃ karmajaḥ |  ye hi dravyamantraprayogeṇa vā pareṣāṃ cittaṃ kṣepayanti akāmakaṃ vā viṣaṃ madyaṃ vā pāyayanti trāsayanti vā mṛgayādiṣvagnim vā dāveṣutsṛjanti prapātādvā pātayantyanyena vā kenacitpareṣāṃ smṛtiṃ bhraṃśayanti teṣāṃ tasya karmaṇo vipākenāyatyāṃ cittaṃ kṣipyate | 
釋曰。此心(16)＊癲亂。從衆生業報生。  若人以物呪及増加所(17)作。散壞他心。或不求欲衆生。令飮毒飮酒。或(18)恐怖衆生。於獵等時。或在礦野等處。縱火(19)焚燒。又以坑穽陷墜衆生。或由餘業令衆生(20)失念。因此業報。此衆生於未來世心則癲亂。(21)復有別因。 
由五因故有情(2)心狂。  一由有情業異熟起。謂由彼用藥物(3)呪術令他心狂。或復令他飮非所欲若毒若(4)酒。或現威嚴怖禽獸等。或放猛火焚燒山(5)澤。或作坑穽陷墜衆生。或餘事業令他失(6)念。由此業因於當來世感別異熟能令心(7)狂。 
.  . 
   
bhayopaghātavaiṣamyaśokaiś ca 
偈曰。怖打不平憂。 
See the full verse quoted previously 
. 
 
kathaṃ tāvad bhayena |  amanuṣyādayo manuṣyānvirūpeṇa rūpeṇopasaṃkrāmanti |  tebhyo bhītānāṃ cittaṃ kṣīpyate | katham upaghātena |  amanuṣyā eva kupitā manuṣyāṇāṃ marmasu praharanti |  kathaṃ mahābhūtavaiṣamyeṇa |  vātapittaśleṣmāṇaḥ prakopam āpadyante |  kathaṃ śokena | yathā vāsiṣṭhīprabhṛtīnām |  yadi mano vikṣipyate karmavipākajaś ca cittakṣepaḥ |  kathaṃ na caitasikī vedanā vipākaḥ prāpnoti |  na hi brūmastadeva cittavipāka ity api tu yo mahābhūtānāṃ prakopaḥ sa vipākaḥ |  tasmājjātamato vipākajam |  karmajena hi dhātunā vaiṣamyeṇa vyākulamavaśaṃ bhraṣṭasmṛtikaṃ cittaṃ vartata iti kṣiptam ity ucyate |  evaṃ cedaṃ catuṣkoṭikaṃ yujyate |  asti cittaṃ kṣiptaṃ na vikṣiptam iti vistaraḥ |  kṣiptaṃ tāvanna kṣiptaṃ vikṣiptacittasya |  kliṣṭaṃ cittaṃ vikṣiptaṃ na kṣiptaṃ svasthacittasya kliṣṭam |  ubhayaṃ kṣiptacittasya kliṣṭam |  nobhayaṃ svasthacittasyākliṣṭam | 
釋曰。怖者。  諸(22)鬼神作可畏形相來逼。  此人見即驚怖。打者  (23)諸鬼神。因人惡行起憎恚心。於此人末摩作(24)打拍事。  不平者。  風熱淡互相違反。令身四大(25)皆不調適  憂者。如婆師絺等。  若意識＊癲亂。(26)此心＊癲亂。從業報生。  云何言心受非果報。  (27)我等不説此心是果報。何爲四大違損是果(28)報。  從此心起故。説心從果報生。  由業所生四(29)大不平等。故心狂亂。不自在失念。説此心名(239b1)＊癲狂。  若作如此四句得成。  有心狂故亂。非(2)散故亂。廣説應知。  狂亂非散亂者。心不自在(3)無染汚。  散亂非狂亂者。心自在有染汚。  狂亂(4)亦散亂者。心不自在有染汚。  無狂亂亦無散(5)亂者。心自在無染汚。 
二由驚怖。  謂非人等現可怖形來相逼(8)迫。  有情見已遂致心狂。三由傷害。  謂因事(9)業惱非人等由彼瞋故傷其支節遂致(10)心狂。  四由乖違。  謂由身内風熱痰界互相違(11)反大種乖適故致心狂。  五由愁憂。謂因喪(12)失親愛等事。愁毒纒懷心遂發狂。如婆(13)私等。  若在意識方有心狂。復許心狂業異(14)熟起。  如何心受非異熟耶。  不説心狂是業(15)異熟。但言是業異熟所生。  謂惡業因感不平(16)等異熟大種。  依此大種心便失念。故説爲(17)狂。  如是心狂對於心亂應作四句。謂有(18)心狂而非心亂。乃至廣説。  See the previous record  狂非亂者。謂諸(19)狂者不染汚心。  亂非狂者。謂不狂者諸染汚(20)心。  狂亦亂者。謂諸狂者諸染汚心。  非狂亂(21)者。謂不狂者不染汚心。 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
                                   
katameṣāṃ punaḥ sattvānāṃ cittaṃ kṣipyate | 
何衆生有狂亂心。 
 
. 
 
akurukāminām || 4.58 || 
偈曰。(6)欲界除鳩婁。 
See the full verse quoted previously 
. 
 
akuruṇāṃ kāminām | deveṣv api hi deva | unmattāḥ santi prāgeva manuṣyatiryakpreteṣu |  nārakāstu nityaṃ kṣiptacittā eva |  te hi vividhayātanāsahasravyatibhinnamarmāṇastīrvābhir vedanābhir abhitunnā ātmānam api tāvannābhicetayanti kiṃ punaḥ kāryamakāryaṃ vā |  hācittaparidevakaścātra nāraka udāhāryaḥ |  āryāṇām api cittaṃ kṣipyate bhūtavaiṣamyeṇānyatra buddhāt |  na karmaṇā niyatasya pūrvaṃ vipākādaniyatasyāvipākāt |  na bhayena | pañcabhayasamatikramāt | nopaghātena |  manuṣyaprakopakāraṇasyāprāsādikasyākaraṇāt |  na śokena | dharmatābhijñatvāt | 
釋曰。於欲界中有。＊唯除北鳩(7)婁。何以故。於天中亦有狂天。何況於人畜生(8)鬼神道中。  地獄衆生皆恒狂亂。  是彼衆生萬(9)種損惱恚害。末摩量重難忍。苦受所逼。於(10)自身亦不了別。何況能識是非等事。  何心(11)何啼天地獄傳此中應説。  於聖人亦有心狂(12)亂。由四大不平等故。除佛世尊。  若約先定業。(13)受報已畢。若約不定業則無果報。  不由怖畏。(14)已度五怖畏故。不由損害。  永無惡行能生鬼(15)神憎恚心故。  不由憂惱。證見法如實性故。 
除北倶盧所餘欲(22)界。諸有情類容有心狂。謂欲天心尚有狂(23)者。況人惡趣得離心狂。  地獄恒狂。  多苦逼(24)故。謂諸地獄恒爲種種異類苦具傷害末(25)摩猛利難忍。苦受所逼尚不自識。況了是(26)非。  故地獄中怨心傷歎。猖狂馳叫世傳有文。  (27)欲界聖中唯除諸佛。大種乖適容有心狂。  (28)無異熟生。若有定業必應先受後方得聖。(29)若非定業由得聖故。能令無果  亦無驚(83b1)怖。超五畏故。亦無傷害  以諸聖者無非(2)人等憎嫌事故。  亦無愁憂證法性故。 
.  .  .  .  .  .  .  .  . 
                 
punas trayo vaṅkā uktāḥ sūtre | kāyavaṅkok vāgvaṅko manovaṅkaḥ | trayo doṣāḥ |  kāyadoṣo vāgdoṣo manodoṣaḥ | trayaḥ kaṣāyāḥ |  kāyakaṣāyo vākkaṣāyo manaḥ kaṣāyaḥ iti |  tatra yathākramaṃ veditavyāḥ | 
復(16)次於經中説有三曲。身曲口曲意曲。復有三(17)麁。  身麁口麁意麁。復有三澁。  身澁口澁意澁。  (18)此中次第應知。 
又經(3)中説。業有三種。謂曲  穢  濁。  其相云何。 
.  .  .  . 
       
vaṅkadoṣakaṣāyoktiḥ śāṭhyadveṣajarāgaje | 
偈曰。説曲麁澁業。諂曲瞋欲(19)生。 
頌曰(4)説曲穢濁業　依諂瞋貪生 
. 
 
śaṭhyajaṃ kāyakarma kāyavaṅka ity uktam | kuṭilānvayatvāt | evaṃ vāṅmanovaṅkau |  dveṣajaṃ kāyakarma kāyadoṣa ity uktam | cittapradoṣānvayatvāt | evaṃ vāṅmanodoṣau |  rāgajaṃ kāyakarma kāyakaṣāya ity uktam | rāñjanānvayatvāt | evaṃ vāṅmanaḥkaṣāyau | 
釋曰。若身業從諂曲生。説名身曲業。邪(20)曲性類故。口意曲業亦爾。  若身業從瞋恚生。(21)説名身麁業。忿怒性類故。口意麁業亦爾。  若(22)身業從貪欲生説名身澁業。染汚性類故。口(23)意澁業亦爾。 
(5)論曰。身語意三各有三種。謂曲穢濁。如其(6)次第應知依諂瞋貪所生。謂依諂生身語(7)意業名爲曲業。諂曲類故。  若依瞋生身語(8)意業名爲穢業。瞋穢類故。  若依貪生身語意(9)業名爲濁業。貪濁類故(10)説一切有部倶舍論卷第十五(11)(12) 
.  .  . 
     
kṛṣṇaśuklādibhedena punaḥḥ karma caturvidham || 4.59 || 
偈曰。黒白等差別。復説業四種。 
(13)(14)阿毘達磨倶舍論卷第十六(15)　　尊者世親造(16)　三藏法師玄奘奉　　詔譯　(17)　　分別業品第四之四(18)又經中説。業有四種。謂或有業黒黒異熟。(19)或復有業白白異熟。或復有業黒白黒白異(20)熟。或復有業非黒非白無異熟能盡諸業。(21)其相云何。頌曰(22)依黒黒等殊　所説四種業
(23)惡色欲界善　能盡彼無漏
(24)應知如次第　名黒白倶非 
. 
 
“asti karma kṛṣṇaṃ kṛṣṇavipākam | asti karma śuklaṃ śuklavipākam |  asti karma kṛṣṇaśuklaṃ kṛṣṇaśuklavipākam |  asti karmākṛṣṇamaśuklamavipākam |  yat tat karma karmakṣayāya saṃvartata” iti | tatra 
(24)釋曰。有黒業黒果報。有白業白果報。  有黒(25)白業黒白果報。  有不黒不白業不黒不白果(26)報。  生能滅盡餘諸業故。 
See the previous record  See the previous record  See the previous record  see the previous record 
.  .  .  . 
       
aśubhaṃ rūpakāmāptaṃ śubhaṃ caiva yathākramam |
kṛṣṇaśuklobhayaṃ karma tatkṣayāya nirāsravam || 4.60 || 
偈曰。非善欲色有。(27)善次第應知。黒白有二業。能滅彼無流。 
See the full verse quoted previously 
. 
 
aśubhaṃ karma ekāntena kṛṣṇaṃ kliṣṭatvāt kṛṣṇavipākaṃ cāmanojñavipākatvāt |  rūpāptaṃ śubhamekāntena śuklamakuśalenāvyatibhedāt |  śuklavipākaṃ ca manojñavipākatvāt |  ārupyāptaṃ kasmānnocyate |  yatra kila dvividho ’sti vipāka āntarābhavika aupapattibhavikaś ca |  trividhasya kāyavāṅmanaskarmaṇo yatraiva saṃbhavastatraivoktam iti |  tad api tūktaṃ sūtrāntare |  “kāmāptaṃ śubhaṃ karma kṛṣṇaśuklamakuśalavyavakīrṇatvat kṛṣṇaśuklavipākaṃ vyavakīrṇavipākatvāt” |  saṃtānata etadvyavasthāpitaṃ na svabhāvataḥ |  na hy evañjātīyakamekaṃ karmāsti vipāko vā yat kṛṣṇaṃ ca syāt śuklaṃ cānyonyavirodhāt |  nanu caivam akuśalasyāpi karmaṇaḥ kuśalavyavakīrṇatvāt kṛṣṇaśuklatvaṃ prāpnoti |  nāvaśyamakuśalaṃ kuśalena vyavakīryate |  kāmadhātau tasya balavattvāt | kukśalaṃ tu vyavakīryate | durbalatvād iti |  anasravaṃ karmaiṣāṃ trayāṇāṃ karmaṇāṃ kṣayāya prahāṇāya saṃvartate |  taddhyakṛṣṇam akliṣṭatvād aśuklaṃ vipākaśuklatā ’bhāvāt |  ābhiprāyiko hy eṣo ’śukla śabdaḥ |  uktaṃ tu bhagavatā mahatyāṃ śunyatāyā maśaikṣān dharmānārabhya “ime te ānanda dharmā ekāntakuśalā ekāntānavadyā” iti |  śāstre ca |  “śuklā dharmāḥ katame |  kuśalā dharmā anivṛtāvyākṛtāś ceti” |  avipākaṃ dhātvapatitatvāt pravṛttivirodhāc ca | 
釋曰。(28)非善業者。一向名黒。本性黒故。果報亦黒。果(29)報非可愛故。  此業＊唯欲界。有色界善業一向(239c1)白。非黒所雜故。  果報亦白。果報可愛故。  云何(2)不説無色界業。  若是處有二種果報。謂中陰(3)生陰。  有三種業。謂身口意。此中説黒白業。餘(4)處不説。  有餘師云。此亦於餘經中説。  欲界善(5)業名黒白業。非善所雜故。果報亦黒白。果報(6)相雜故。  若分別此業。須約相續。不得約性。  何(7)以故。無一業如此種類及果報。此業是黒即(8)是白。無如此義。互相違故。  若爾惡業爲善(9)業所雜故。應成白黒業。  惡爲善所雜。此義不(10)成。  於欲界中惡力強故。＊唯善可雜。由力弱(11)故。  無流業者。若起能滅盡此三。  何以故。此業(12)非黒。無染汚故。非白。無白果報故。  此不白(13)言。是不了義説。有別意故。  佛世尊於大空經(14)中。依無學法説。阿難如此法。一向白一向善(15)一向無訶。  於阿毘達磨藏中説。  何者爲白法  (16)善法及無覆無記法。  無果報者。不墮於界故。(17)與生死相違故。 
(25)論曰。佛依業果性類不同所治能治殊説黒(26)黒等四。諸不善業一向名黒。染汚性故。異熟(27)亦黒。不可意故。  色界善業一向名白。不雜(28)惡故。  異熟亦白。是可意故。  何故不言無色(29)界善。  傳説若處有二異熟謂中生有。  具三種(83c1)業謂身語意。則説非餘。  然契經中有處亦(2)説。  欲界善業名爲黒白。惡所雜故。異熟亦(3)黒白。非愛果雜故。  此黒白名依相續立。非(4)據自性。  所以者何。以無一業及一異熟是(5)黒亦白。互相違故。  豈不惡業果善業果雜故。(6)是則亦應名爲白黒。  不善業果非必應爲(7)善業果雜。  欲善業果必定應爲惡業果雜。  (8)以欲界中惡勝善故。諸無漏業能永斷盡前(9)三業者  名爲非黒。不染汚故。亦名非白。以(10)不能招白異熟故。  此非白言是密意説。  (11)以佛於彼大空經中告阿難陀。諸無學法(12)純善純白一向無罪。  本論亦言  云何白法。  (13)謂諸善法無覆無記。  無異熟者不墮界故。(14)與流轉法性相違故。 
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