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Vasubandhu: Abhidharmakośabhāṣya

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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
kiṃ punaḥ sarvamanāsravaṃ karma sarvasyāsya trividhasya karmaṇaḥ kṣayāya saṃvartate |  nety ucyate | kiṃ tarhi | 
一切無流業爲悉能滅白等(18)三業不。  不。此云何。 
諸無漏業爲皆能盡(15)前三業不。  不爾。云何。 
   
dharmakṣāntiṣu vairāgye cānantaryapathāṣṭake |
yā cetanā dvādaśadhā karma kṛṣṇakṣayāya tat
|| 4.61 || 
偈曰。於法忍離欲。於八(19)次第道。十二種故意。此能滅黒業。 
頌曰(16)四法忍離欲 前八無間倶
(17)十二無漏思 唯盡純黒業
(18)離欲四靜慮 第九無間思
(19)一盡雜純黒 四令純白盡 
 
darśanamārge catasṛṣu dharmajñānakṣāntiṣu kāmavairāgye cāṣṭāsvānantaryamārgeṣu yā cetanā seyaṃ dvādaśavidhā cetanā kṛṣṇasya karmaṇaḥ prahāṇāya karma | 
釋曰於見(20)諦道中有四法忍。於離欲欲界中有八次第(21)道。於此中是故意有十二種。此業一向能滅(22)黒業。 
(20)論曰。於見道中四法智忍。及於修道離欲(21)染位前八無間聖道倶行有十二思唯盡純(22)黒。 
 
navame cetanā yā sā kṛṣṇaśuklakṣayāya ca | 
偈曰。於第九故意。能滅黒白業。 
See the full verse quoted previously 
 
navame kāmavairāgyānantaryamārge yā cetanā sā kṛṣṇaśuklasya kuśalasya karmaṇaḥ kṛṣṇasya cākuśalasya navamasya prakārasya prahāṇāya | 
釋曰。(23)於第九離欲。欲界次第道故意。能滅黒白業(24)及黒業。 
離欲界染第九無間聖道倶行一無漏(23)思。雙令黒白及純黒盡。此時總斷欲界善(24)故。 
 
śuklasya dhyānavairāgyeṣv antyānantaryamārgajā || 4.62 || 
偈曰。白業離欲定。後次第道生。 
See the full verse quoted previously 
 
dhyānādvyānādvairāgyaṃ kurvato yo ’ntyo navama ānantaryamārgas tatra yā cetanā iyaṃ caturvidhā cetanā śuklasya karmaṇaḥ prahāṇāya |  kiṃ punaḥ kāraṇam antyenaivānantaryamārgeṇa kuśalasya karmaṇaḥ prahāṇaṃ nānyena |  na hi tasya svabhāvaprahāṇaṃ prahīṇasyāpi saṃmukhībhāvāt |  kiṃ tarhi | tadālambanakleśaprahāṇāt |  ato yāvad eko ’pi tadālambanakleśaprakāra āste tāvad asya prahāṇaṃ nopapadyate | 
釋(25)曰。若人定定作離欲。是第九次第道。此中有(26)四種故意。一向能滅白業。  云何但第九次第(27)道。能滅白業。不由餘。  此善非自性滅。已滅可(28)更現前故。  雖然縁彼爲境惑滅故。  故説彼滅。(29)是故乃至餘一品惑。猶以彼爲境未滅。未可(240a1)説彼已滅。 
亦斷第九不善業故。離四靜慮一一地(25)染。第九無間道倶行無漏思。此四唯令純白(26)業盡。  何縁諸地有漏善法。唯最後道能斷非(27)餘。  以諸善法非自性斷。已斷有容現在前(28)故  。然由縁彼煩惱盡時方説名爲斷彼善(29)法。爾時善法得離繋故。  由此乃至縁彼煩(84a1)惱餘一品在。斷義不成。善法爾時未離繋(2)故。 
         
anye narakavedyānyakāmavedyaṃ dvayaṃ viduḥ | 
偈曰。餘説地獄報。及欲受報二。 
頌曰(3)有説地獄受 餘欲業黒雜
(4)有説欲見滅 餘欲業黒倶 
 
anye punar ācāryāḥ paśyanti narakavedanīyaṃ narakāccānyakāmadhātuvedanīyaṃ karma yathākrama kṛṣṇaṃ kṛṣṇaśuklaṃ ceti |  narake hy akuśalasyaiva karmaṇo vipākas tena tad vedanīyaṃ kṛṣṇam ity ucyate ato ’nya kāmadhātau kuśalākuśalasya karmaṇo vipākastena tadvedanīyaṃ kṛṣṇaśuklam ity uktam | 
釋(2)曰。有餘師見。應受地獄報業。離地獄於欲界(3)餘道應受報業。  次第應知。是黒業是黒白業。(4)何以故。*唯地獄定是惡業報故。説受地獄報(5)業名黒業。離地獄於欲界餘道中。有善惡業(6)報。是故受彼報業。名黒白業。 
(5)論曰。有餘師説。順地獄受及欲界中順餘受(6)業如次名爲純黒雜業。  謂地獄異熟唯不善(7)業感。故順彼受名純黒業。唯除地獄餘欲(8)界中異熟皆通善惡業感。故順彼受名黒(9)白業。 
   
dṛgdheyaṃ kṛṣṇamanye 
偈曰。餘説見滅(7)黒。 
See the full verse quoted previously 
 
anye punar āhur darśanaprahātavyaṃ karma kṛṣṇa kuśalenāmiśratvāt | 
釋曰。有餘師説。見諦所滅業名黒業。與(8)善不相雜故。 
有餘師説。欲見所斷及欲界中所有餘(10)業。如次名爲純黒倶業。謂見所斷無善雜(11)故名純黒業。 
 
anyat kṛṣṇaśuklaṃ tu kāmajam || 4.63 || 
偈曰。餘欲業黒白。 
See the full verse quoted previously 
 
anyat tu kāmāvacaraṃ karma kṛṣṇaśuklam | kiṃ tadanyat | bhāvanāprahātavyam |  tad dhi kuśalaṃ cākuśalaṃ ceti |  sūtra uktaṃ trīṇi mauneyāni kāyamauneyaṃ vāṅmauneyaṃ manomauneyaṃ ca |  tatra 
釋曰。欲界業(9)異見諦所滅業。名黒白業。此異云何。謂修道(10)所滅。  何以故。此業有善有惡。  於經中説。有三(11)牟那。謂身牟那口牟那意牟那。  此中 
欲修所斷有善不善故名倶(12)業。  See the previous record  又經中説有三牟尼。又經中言有三清(13)淨。倶身語意。  相各云何。 
       
aśaikṣaṃ kāyavākkarma manaś caiva yathākramam |
maunatrayam
 
偈曰。無(12)學身口業。意應知次第。三牟那。 
頌曰(14)無學身語業 即意三牟尼
(15)三清淨應知 即諸三妙行 
 
aśaikṣe kāyavākkarmaṇī kāyavāṅmauneye |  aśaikṣaṃ tu mana eva manomauneyaṃ na manaskarmeti |  kiṃ kāraṇam | cittaṃ hi paramārthamuniḥ |  tat kila kāyavākkarmabhyām anumīyata iti |  api khalu kāyavākkarmaṇī viratisvabhāvena na manaskarma |  cittā vijñaptyabhāvāt |  viramārthena ca maunam | ato mana eva virataṃ maunam ity ucyate |  kasmād aśaikṣameva nānyat | arhataḥ parmārthamunitvāt |  sarvakleśajalpoparateḥ |  trīṇi śauceyāni uktāni sūtre | kāyaśauceyaṃ vākśauceyaṃ manaḥsauceyaṃ ca |  tadetat | 
釋曰。無學身(13)口二業。名身口牟那。  無學心名意牟那。非意(14)業。  何以故。心是眞實聖者。  此由身口故定可(15)比量。  復次此身口二業。離惡爲性。意業但思。  (16)非有教故。  不能比量爲離。故説牟那。是故(17)*唯心能離故。説名牟那。  云何説無學不説餘。(18)阿羅漢是眞實聖者故。  一切或言分別滅故。  (19)偈曰。三淨。釋曰。於經中説。有三種清淨。謂(20)身清淨。口清淨。意清淨。  此三種清淨。 
(16)論曰。無學身語業名身語牟尼。  意牟尼即無(17)學意。非意業。  所以者何。勝義牟尼唯心爲(18)體。  謂由身語二業比知。  又身語業是遠離(19)體。意業不然。  無無表故  由遠離義建立牟(20)尼。是故即心由身語業能有所離故名牟(21)尼。  何故牟尼唯在無學。以阿羅漢是實牟尼  (22)諸煩惱言永寂靜故。  諸身語意三種妙行名(23)身語意三種清淨。   
                     
tridhā śaucaṃ sarvaṃ sucaritatrayam || 4.64 || 
偈曰。(21)一切三善行。[See the also two records back] 
See the full verse quoted previously 
 
sarvaṃ kāyasucaritaṃ kāyaśaucam | sarvaṃ vāṅmanaḥ sucaritaṃ vāṅmanaḥ śaucam |  duścaritamalāpakarṣaṇāt tāvat kālam atyantaṃ vā |  eṣā ca deśanā mithyāmauna śaucādhimuktikānāṃ vivecānārtham |  trīṇi duścaritāny uktāni | tatra 
釋曰。一切身善行。名身清淨。一(22)切口意善行。名口意清淨。  能除遮惡行及惑(23)汚故。或暫或永。  此正説何爲。衆生信樂邪牟(24)那及邪清淨。爲令思量遠離故。  經中復説有(25)三種惡行。 
  暫永遠離一切惡行煩惱(24)垢故名爲清淨。  説此二者爲息有情計(25)邪牟尼邪清淨故。  又經中説有三惡行又(26)經中言有三妙行。倶身語意。相各云何。 
       
aśubhaṃ kāyakarmādi mataṃ duścarita trayam | 
偈曰。惡身口意業。説名三惡行。 
頌(27)曰(28)惡身語意業 説名三惡行
(29)及貪瞋邪見 三妙行翻此 
 
akuśalaṃ kāyavāṅmanaskarma yathākramaṃ kāyavāṅmanoduścaritam | 
釋(26)曰。身口意業若不善。次第應知。名身口意惡(27)行。 
(84b1)論曰。一切不善身語意業。如次名身語意惡(2)行。 
 
akarma_ api tv abhidhyādimanoduścaritaṃ tridhā || 4.65 || 
偈曰。非業貪瞋等。説意惡行三。 
See the full verse quoted previously 
 
akarmasvabhāvamapyasti trividhaṃ manoduścaritaṃ cetanārthāntarabhūtamabhidhyā vyāpādo mithyādṛṣṭiś ca |  abhidhyādaya eva manaskarmeti dārṣṭāntikāḥ |  saṃcetanīyasūtre vacanāt |  evaṃ tu sati karmakleśayor aikyaṃ syāt |  kim syād yadi kaścit kleśo ’pi karma syāt |  naitad asti | sūtraṃ viruddhaṃ syāt |  sūtre tu cetanāyāstanmukhena pravṛttestais tāṃ darśayatīti vaibhāṣikāḥ |  aniṣṭaphalatvāt kuṭsitaḥ kāyavāṅmanaścāro duścaritam | 
釋曰。亦(28)有惡行非業性。謂三意惡行別類。非故意故。  (29)譬喩部説。貪等名意業。於故心作。  經中説。若(240b1)執如此惑業成一性。  若爾何有若惑成業。  See the previous record  無(2)如此義。  於經中由故意因。此門起故。大師由(3)彼顯故意。毘婆沙師説如此。若不爾。惑業成(4)一體。十二縁生分。則不成就故。不許如此。  由(5)此於果報非可愛。聰慧人所訶故。説身口意(6)行名惡行。 
然意惡行復有三種。謂非意業貪瞋邪(3)見。貪等離思別有體故。  譬喩者言。貪瞋邪(4)見即是意業。  故思經中説此三種爲意業(5)故。  若爾則應業與煩惱合成一體。  許有煩(6)惱即是意業  斯有何失。  毘婆沙師説。彼非理(7)若許爾者。便與衆多理教相違成大過失。(8)然契經説是意業者。顯思以彼爲門轉故。  (9)由此能感非愛果故。是聰慧者所訶厭故。(10)此行即惡。故名惡行。 
               
viparyayāt sucaritam 
偈曰。翻此名善行。 
See the full verse quoted previously 
 
iṣṭaṃ kuśalaṃ kāyavāṅmanaskarmān abhidhyā ’vyāpādasamyagdṛṣṭayaś ca |  parānugrahopaghātābhisaṃdhyabhāve kathaṃ samyagdṛṣṭimithyādṛṣṭavyoḥ kuśalākuśalatvam |  tanmūlatvāt | yāni caitāni duścaritasucaritānyuktāni 
釋曰。由翻惡行(7)應許爲善行。謂善身口意業。及無貪無瞋正(8)見。  無利益損惱他事故。云何正見邪見得成。(9)善惡性  爲損益根本故。是所説惡行及善行。 
三妙行者。翻此應知。(11)謂身語意一切善業。非業無貪無瞋正見。正(12)見邪見。  既無故思欲益他損他。如何成善(13)惡。  能與損益爲根本故。又經中言有十業(14)道。或善或惡。 
     
tad audārikasaṃgrahāt |
daśa karmapathā uktā yathāyogaṃ śubhāśubhāḥ
|| 4.66 || 
(10)此中偈曰。由攝彼麁品。故説十業道。如理謂(11)善惡。 
其相云何。頌曰(15)所説十業道 攝惡妙行中
(16)麁品爲其性 如應成善惡 
 
teṣām eva sucaritaduścaritānāṃ caudārikasaṃgraheṇa daśa karmapathāḥ sūtra uktāḥ yathāyogaṃ kuśalāḥ sucaritebhyo ’kuśalā duścaritebhyaḥ |  kim atra duścaritam asaṃgṛhītaṃ kiṃ vā sucaritam |  akukśaleṣu tatkarmapathesu kāyaduścaritasya pradeśo na saṃgṛhītaḥ prayogapṛṣṭhabhūtaḥ kliṣṭaścānyo ’pi bandhānādiḥ |  tasya nātyaudārikatvāt |  yad dhi kāyaduścaritaṃ pareṣāṃ jīvitabhogadārebhyaścyāvakaṃ tatkarmapatha uktaṃ tato vivecanārtham |  vāgduścaritam api yadeva praśādaṃ tatkarmapatha uktaṃ tadarthameva |  manoduścaritasya ca pradeśacetanā |  kuśaleṣv api kāyasucaritasya pradeśaḥ prayogapṛṣṭhamadyādiviratidānejyādiko vāksucaritasya priyavacanādiko manaḥ sucaritasya cetanā | 
釋曰。前所説惡行及善行中。由攝明了(12)易知善惡二業。是故經中説十業道。如理應(13)知。若善從善行出。若惡從惡行出。  於中何惡(14)行及善行非所攝。  於惡業道中。是身惡行一分(15)非所攝。謂前分後分。所餘染汚亦爾。  此非麁(16)顯故。  若身惡行。能令他失離壽命財物妻妾。(17)説名業道。欲令他分別離此故。    於惡行別立(18)意惡行一分名故意。  於善業道中。是身善行(19)一分非所攝。謂前後分。及離飮酒等。布施供(20)養等。口善行如愛語等。意善行如故。意 
(17)論曰。於前所説惡妙行中若麁顯易知攝(18)爲十業道。如應若善攝前妙行。不善業道(19)攝前惡行。  不攝何等惡妙行耶。  且不善中(20)身惡業道。於身惡行不攝一分。謂加行後(21)起餘不善身業。即飮諸酒執打縛等。  以加(22)行等非麁顯故。  若身惡行令他有情失命(23)失財失妻妾等説爲業道令遠離故。  語惡(24)業道於語惡行不攝加行後起及輕。  意惡(25)業道於意惡行不攝惡思及輕貪等。  善業(26)道中身善業道於身妙行不攝一分。謂加行(27)後起及餘善身業。即離飮酒施供養等。語善(28)業道於語妙行不攝一分。謂愛語等。意善(29)業道於意妙行不攝一分。謂諸善思。 
               
eṣāṃ ca karmapathānām 
如此(21)業道中。 
十業(84c1)道中。前七業道爲皆定有表無表耶。不爾。(2)云何。 
 
aśubhāḥ ṣaḍavijñaptiḥ 
偈曰。六惡有無教。 
頌曰(3)惡六定無表 彼自作婬二
(4)善七受生二 定生唯無表 
 
akuśalāḥ ṣaṭ karmapathā avaśyamavijñaptisvabhāvāḥ prāṇātipātādattādānamṛṣāvādapaiśunyapārupyasaṃbhinnapralāpāḥ |  pareṇa kārayato maulavijñaptyabhāvāt | 
釋曰。唯六不善(22)業道。定以無教爲性。謂殺盜妾語兩舌惡口(23)無義語。  若教他作。無根本有教故。 
(5)論曰。七惡業道中。六定有無表。謂殺生不與(6)取虚誑語離間語麁惡語雜穢語。  如是六種(7)若遣他爲。根本成時自表無故。 
   
dvidhaikaḥ 
偈曰。一二(24)種。 
See the full verse quoted previously 
 
kāmamithyācāro nityaṃ vijñaptyavijñaptisvabhāvas tasya svayeva niṣṭhāpanāt |  na hi taṃ pareṇa kārayatas tādṛśī prītir bhavatīti | 
釋曰。邪婬恒以有教無教爲性。何以故。此(25)自身所成就故。  若令他作歡喜。不如自作故。 
若有自作(8)彼六業道。則六皆有表無表二。謂起表時彼(9)便死等。後方死等與遣使同。根本成時唯無(10)表故。唯欲邪行必具二種。要是自身所究(11)竟故。  非遣他作。如自生喜。 
   
te ’pi kurvataḥ | 
(26)偈曰。身作。 
See the full verse quoted previously 
 
te ’pi ṣaṭ karmapathāḥ svayaṃ kurvato dvividhā bhavanti vijñaptir avijñaptiś ca tatkālamaraṇe paścāt maraṇe tv avijñaptir eva | 
釋曰。是六種業道。若自作亦各二(27)種。謂有教無教。若正起有教時彼即死。則具(28)有教無教。若起有教後方死。但是無教。 
See the previous commentary 
 
kuśalānāṃ punaḥ karmapathānāṃ 
若善(29)業道。 
 
 
dvividhāḥ sapta kuśalāḥ 
偈曰。七二種*唯善。 
See the full verse quoted previously 
 
kuśalāḥ sapta rūpiṇaḥ karmapathā avaśyaṃ dviprakārā vijñaptir avijñaptiś ca |  vijñaptyadhīnatvāt samādānaśīlasya | 
釋曰。善有色七業(240c1)道。必定二種。謂有教無教。  受所得戒依屬有(2)教故。 
七善業道若從(12)受生。必皆具二。謂表無表。  受生尸羅必依(13)表故。 
   
avijñaptiḥ samādhijāḥ || 4.67 || 
偈曰。無教從定生。 
See the full verse quoted previously 
 
dhyānānāsravasaṃvarasaṃgṛhītāḥ samādhijāḥ ucyante |  te hy avijñaptir eva cittamātrādhīnatvāt | 
釋曰。定所生定無流(3)所攝諸護。説名定生。  彼*唯無教。但依屬心(4)故。 
靜慮無漏所攝律儀名爲定生。  此唯無(14)表。但依心力而得生故。 
   
sāmantakās tu vijñaptiḥ 
偈曰。近方便有教。 
加行後起如根本(15)耶。不爾。云何。頌曰(16)加行定有表 無表或有無
(17)後起此相違 
 
karmapathasāmantakās tu vijñaptisvabhāvā avaśyam | 
釋曰。業道前方便。必(5)有教爲性。 
(18)論曰。業道加行必定有表。 
 
avijñaptir bhavenna vā | 
偈曰。無教或有無。 
See the full verse quoted previously 
 
yadi tīvreṇa paryavasthānena pramādena vā ghanarasena prayogamārabheta syād avijñaptiranyathā na syāt | 
釋曰。若最重上(6)心惑所汚*惑。蜜味心清淨。作方便加行。則(7)有無教。若異此則無。 
此位無表或有或(19)無。若猛利纒淳淨心起則有無表。異此則(20)無。 
 
viparyayeṇa pṛṣṭhāni 
偈曰。後分則翻此。前分(8)三根生。 
See the full verse quoted previously 
 
sāmantakebhyo viparyayeṇa karmapathānāṃ pṛṣṭhāni veditavyāti |  tāni avaśyamavijñaptisvabhāvāni |  vijñaptistu bhavenna vā |  yadi karmapathaṃ kṛṭvā punas tasyānudharmaṃ ceṣṭeta tasya syāt vijñaptir anyathā na syāt |  atha kuto yāvad eṣāṃ prayogamaulapṛṣṭhānāṃ vyavasthānam |  yadā tāvad iha kaścit paśuṃ hantukāmo mañcakāduttiṣṭhati mūlyaṃ gṛhlāti gacchatyāmṛśati paśuṃ krīṇātyānayati puṣṇāti praveśayati nihantuṃ śāstramādatte prahāramekaṃ dadāti dvau vā yāvanna jīvitā dvacyaparopayati tāvat prayogaḥ |  yena tu prahāreṇa jīvitādvyaparopayati tatra yā vijñaptistatkṣaṇikā vā ’vijñaptirayaṃ maulaḥ karmapathaḥ |  dvābhyāṃ hi kāraṇābhyāṃ prāṇātipā tāvad yena spṛśyate prayogataḥ mṛte sati phalaparipūritaś ca |  tata ūrdhvamavijñaptikṣaṇāḥ pṛṣṭhaṃ bhavanti |  yāvacca taṃ paśuṃ kuṣṇāti śodhayati vikrīṇīte pacati khādayatyanukīrtayati vā tāvad asya vijñaptikṣaṇā api pṛṣṭhaṃ bhavanti |  evam anyeṣv api yathāsaṃbhavaṃ yojyam |  abhidhyādīnāṃ nāsti prayogo na pṛṣṭhaṃ saṃmukhībhāvamātrātkarmapathaḥ | 
釋曰。翻前分方便義。應如是業道後(9)分。  何以故。此後分必無教爲性。  有教或有或(10)無。  若人已作業道。後更起同類法。則有有教。(11)異此悉無。  復次此業道前分。根本後分。從何(12)位可得安立。  譬如有人欲殺禽獸。從床起捉(13)直行往彼所。揣觸其身即買牽還。將入屠所(14)欲就殺之。即便捉仗與一下手或再下手。乃(15)至未令命斷。名殺前分。  是事能令命斷。此中(16)是有教無教身業。共一刹那起。是名根本業(17)道。  何以故。由二種因縁。是人爲殺生罪所觸。(18)由作加行及果究竟故。  從此刹那後無教刹(19)那。悉是業道後分。  乃至治洗販賣。或煮自食(20)稱讃其美。如此等有教刹那。悉成後分。  如此(21)於餘六業道中。前分根本後分義。如理應知。  (22)不平貪等三無前後分。由現前起即成業道。 
後起翻前。  定有無表。  此位表業或有或(21)無。  謂若後時起隨前業則有表業。異此便(22)無。  於此義中如何建立加行根本後起位(23)耶。  且不善中最初殺業。如屠羊者將行殺(24)時。先發殺心從床而起。執持價直趣賣(25)羊廛。㨊觸羊身酬價捉取。牽還養飯將(26)入屠坊。手執杖刀若打若刺。或一或再至(27)命未終。如是皆名殺生加行。  隨此表業彼(28)正命終。此刹那頃表無表業。是謂殺生根本(29)業道。  由二縁故。令諸有情根本業道殺罪(85a1)所觸。一由加行。二由果滿。  此刹那後殺無(2)表業隨轉不絶名殺後起。  及於後時剥截(3)治洗。若稱若賣或煮或食讃述其美表業(4)刹那。如是亦名殺生後起。  餘六業道隨其(5)所應三分不同。准例應説。  貪瞋邪見纔現在(6)前。即説名爲根本業道。故無加行後起差(7)別。 
                       
idam atra vaktavyam |  kiṃ tāvat maraṇabhavasthe tasmin prāṇini ye vijñaptyavijñaptī te karmapatha āhosvinmṛte |  kiṃ cātaḥ |  yadi tāvan maraṇabhavasthe sahamṛṭasyāpi anturghātayiturvā prāṇātipā tāvad yena yogaḥ prāpnoti |  na ceṣa siddhāntaḥ |  atha mṛte |  yad uktaṃ “yena tu prahāreṇa jīvitād vacyaparopayati tatra yā vijñaptis tatkṣaṇikā vā ’vijñaptir ayaṃ maulaḥ karmapatha” iti tanā vaktavyam |  yac cāpīdaṃ śāstra uktaṃ “syāt prāṇī hataḥ prāṇātipātaścāniruddhaḥ |  syād yathā hi tatprāṇī jīvitādvyaparopito bhavati prayogaścāpratiprasragdha” ityatra pṛṣṭhaṃ prayogaśabdenoktam iti vaibhāṣikīyo ’rthavirodho maulasyaiva tadānīmaniruddhatvāt |  yathā na doṣastathā ’stu | kathaṃ ca na doṣaḥ |  maula evātra prayogaśabdenokta iti |  vijñaptistarhi tadā kathaṃ maulaḥ karmapatho bhavati |  kathaṃ ca na bhavitavyam |  asāmarthyāt | avijñaptir idānīṃ kathaṃ bhavati |  tasmāt prayogaphalaparipūrikāle tadubhayaṃ karmapathaḥ syāt karmatpatho ’py anyasya prayogaḥ pṛṣṭhaṃ ca bhavati |  prāṇātipātasya daśāpi karmapathāḥ prayogaḥ |  yathā ca śatrorvadhārthaṃ kṛtyaṃ samupasthāpayan paśunā valiṃ kuryāt parakīyaṃ kṛtvā dāreṣu cāsya vipratipadyeta tair eva tadghātanārtham anṛtapiśunaparuṣasāntavaiś cāsya mitrabhedaṃ kuryādyānyasya paritrāṇāya kalperan abhidhyāṃ ca tatsva kuryāttatraiva ca vyāpādaṃ tadvadhārthaṃ ca mithyādṛṣṭiṃ vṛṃhayediti |  eva manyeṣv api yathāyogaṃ yojyam |  na tvabhidhyādayaḥ prayogā yujyante |  na hi cittotpādamātreṇa prayukto bhavati | kriyānārambhāt | 
(23)汝今應説  此爲是衆生正在死有有教無教成(24)業道。爲已死成業道。  若爾何有。  若所殺衆生(25)正在死有。能殺及令殺人。若共一時死。應有(26)犯殺生罪。  悉檀義不爾。  若已死成業道。  是悉(27)檀所説。謂若由此害事。能令彼離壽命。是有(28)教身業。及共一刹那起無教。是名業道。此言(29)不應説。  復次於阿毘達磨藏中説。爲有如此(241a1)義不。是衆生已被殺。是人未離殺生事。  有。(2)譬如已令此衆生離命根。能殺加行未捨未(3)息。此中後分由前分名説。此文句與毘婆沙(4)義相違。是根本此時中未滅故。  是故如無失(5)道理。應許如此。云何無失。  此中用前分名説(6)根本。此則無失。  若爾如此相有教。云何成根(7)本業道。  云何不成。  無能故。若爾無教云何成(8)業道。  是故加行果成就時。此二成業道。業道(9)者。有時是餘業道前分。或是餘業道後分。  是(10)殺生事位。有時成業道。有時成前分。  譬如(11)有人欲殺怨家。作惡方術殺禽獸祠鬼神。或(12)由偸他物。或於彼婦作邪婬。共彼人欲殺怨(13)家。或説妄語兩舌惡口軟語。破彼親友隨多(14)少能爲救護者。或於彼起不平貪。或於彼生(15)瞋。或爲殺彼増長邪見。  如此於餘業道。如理(16)應思。  貪等不應成前分。  何以故。若由*唯發(17)起心。是人正行前分。無如此義。若離行事 
此中應説。  爲所殺生住死有時能殺生(8)者彼刹那頃表無表業即成業道。爲死後耶。  (9)若爾何失。二倶有過。  若所殺生正住死有(10)能殺生者業道即成。即能殺者與所殺生倶(11)時命終應成業道。  然宗不許彼業道成。  若(12)所殺生命終以後。  能殺生者業道方成。是(13)即不應先作是説。隨此表業彼正命終。此(14)刹那頃表無表業。是謂殺生根本業道。又應(15)違害毘婆沙師釋本論中加行未息。  謂本論(16)説頗有已害生殺生未滅耶。  曰有。如已斷(17)生命彼加行未息。毘婆沙者釋此文言。此(18)中於後起以加行聲説。應言於根本説(19)加行聲。許命終後根本未息故。  如無有過(20)此中應説。此中説何名爲無過。  謂於根本(21)説加行聲。  若爾于時所有表業如何可成(22)根本業道。  何爲不成。  以無用故。無表於此(23)有何用耶。  故業道成非由有用。但由加行(24)果圓滿時。此二倶成根本業道。又諸業道展(25)轉相望容有互爲加行後起。  今且應説殺(26)生業道以十業道爲起加行。  謂如有人欲(27)害怨敵。設諸謀計合搆殺縁。或殺衆生(28)祈請助力。或盜他物以資殺事。或婬彼婦(29)令殺其夫。或爲乖離彼親友故起語四過(85b1)令生猜阻。設有勢力無救護心。或於彼(2)財心生貪著。或即於彼起瞋恚心。或起邪(3)見長養殺業然後方殺。  如是名爲以十業(4)道爲殺加行。殺怨敵已復於後時誅其所(5)親收其財物婬彼所愛。乃至復起貪瞋邪(6)見。次第現前。此十名爲殺生後起。所餘業道(7)如應當知。  貪等不應能爲加行。  非唯心起(8)加行即成。唯起心時未作事故。 
                                       
sūtra uktaṃ “prāṇātipāto bhikṣavastrividho lobhajo dveṣajo mohajo yāvanmithyādṛṣṭir” iti |  tatra kīdṛśaḥ prāṇātipāto lobhaja ity evam ādi vaktavyam |  nātra sarveṣāṃ karmapathānāṃ lobhādibhir niṣṭhā | 
經(18)中説。比丘殺生有三種。一從貪欲生。二從(19)瞋恚生。三從無明生。乃至邪見亦爾。  此經中(20)如此殺生相云何。   
又經中説。(9)苾芻當知。殺有三種。一從貪生。二從瞋生。(10)三從癡生。乃至邪見有三亦爾。  此中應説。(11)何相殺生名從貪生。問餘亦爾。  非諸業道(12)一切皆由三根究竟。然其加行不與彼同。(13)云何不同。 
     
prayogas tu trimūlajaḥ || 4.68 || 
 
頌曰(14)加行三根起 彼無間生故
(15)貪等三根生 
 
prayogasteṣām akuśalamūlatrayājjāta ity ādisamutthānavacanād evam uktaḥ |  tatra lobhajapraṇātipāto yathā taccharīrāvayavārthamarthārthaṃ krītārthaṃ ca prāṇinaṃ jīvitādvyaparopayati ātmasuhṛtparitrāṇāya |  dveṣajo yathā vairanipīḍanārtham |  mohajo yathā yājñikānāṃ dharmabuddhyā rājñāṃ ca dharmapāṭhakaprāmāṇyāddhiṃsatām |  duṣṭānāṃ kila nigrahaṃ kurvanto rājānaḥ puṇyabhājo bhavant_iti |  pārasīkānāṃ ca | te hy evam āhuḥ |  “mātāpitarau jīrṇau vā glānau vā hantavyāv iti” |  ye cānye ’py evam āhur ahivṛścikatryamvukādayo manuṣyāṇām upaghātāpakā hantavyāḥ mṛgapaśupakṣimahiṣādayaś copabhogārthatvād iti |  yaś ca mithyādṛṣṭipravartitaḥ prāṇātipātaḥ |  lobhajamadattādānaṃ yo yenārthi sa tadvarati anyalābhasatkārayaśo ’rthaṃ vā ātmasukṛtaparitrāṇāya vā |  dveṣajaṃ yadvairanipīḍanārtham |  mohajaṃ yathā rājñāṃ dharmapāṭhakaprāmāṇyāt |  duṣṭanigrahārthaṃ yathā brāhmaṇā āhuḥ “sarvamidaṃ brahmaṇā brāhmaṇebhyo dattaṃ brāhmaṇānāṃ daurbalyādvṛṣlāḥ paribhuñjate |  tasmād apaharan brāhmaṇaḥ sumādatte svam eva brāhmaṇo bhuṅkte svaṃ vaste svaṃ dadāti ce” ti |  na caiśāmaparasvasaṃjñā bhavati | yac ca mithyādṛṣṭipravarttitam |  lobhajaḥ kāmamithyācāraḥ dārādiṣu tatsaṃrāgādabrahmacaryaṃ lābhasatkārārthamātmasuhṛtparitrāṇāya |  dveṣajo vairanipīḍanārtham |  mohajo yathā pārasīkānāṃ mātrādigamanaṃ gosave ca yajñe |  yathoktaṃ “brāhmaṇo gosaveneṣṭyā saṃvatsaragovratī bhavati |  upahā udakaṃ cūṣati tṛṇāni cchinatti upaiti mātaram upasvasāram upa sagotrām” iti |  ye cāhu “rudūkhalapuṇyaphalapakvānnatīrthamārgaprakhyo mātṛgrāma” iti |  mṛṣāvādādayo lobhajā dveṣajāś ca pūrvavat |  mohajo mṛṣāvādo yathāha | 
  殺從貪生者。若爲得彼身(21)分。爲得物。爲戲樂等事。令他失命。或爲救濟(22)自身及自眷屬。  從瞋生者如爲報怨。  從癡生(23)者。如大祠捨施人。由行善法意故。又如諸王。(24)隨法文句量故。  行重罰怨家及惡人。諸王得(25)生大福徳。  又波尸國人殺業亦從癡生。何以(26)故。彼説如此言。  若二親老困。及有重疾。必應(27)爲捨命。  有頻那柯外道説。蛇蜈蚣嚙毒等。(28)恒能傷害人。此必應殺鹿羊鳥牛等。爲供人(29)庖廚故受生。  若殺無失。  若殺生從邪見生。亦(241b1)是從癡生。盜從貪生者。隨其所求不與而取。(2)或爲得別利養愛重好名。爲救濟自身及自(3)眷屬。  從瞋生者。如爲報怨。  從癡生者。如諸王(4)由隨法文句量。  爲罰惡人故奪其物。又如婆(5)羅門言。一切物梵王已捨與婆羅門。由婆羅(6)門力弱。諸蠻謾取受用。  是故若婆羅門奪取(7)奪取自物。若食食自物。若衣衣自物。若施施(8)自物。  於彼無非他財想。若盜從邪見生。亦是(9)從癡生。  邪婬從貪生者。於他妻妾先起貪愛(10)方行邪婬。及爲得利養愛重。爲救濟自身及(11)自眷屬。  從瞋生者。如爲報怨。  從癡生者。如波(12)尸國人娶母等事。  又如於瞿娑婆祠中。  有餘(13)女吸水*嚙草。是人行著其親。或著姑姨姊(14)妹同姓等。  又如頻那柯外道説。女人如臼花(15)菓熟食水渚道路等。  妄語等從貪瞋生如前。  (16)妄語從癡生者。如皮陀言 
(16)論曰。不善業道加行生時。一一由三不善根(17)起。依先等起故作是説。  殺生加行由貪起(18)者。如有爲欲得彼身分或爲得財或爲(19)戲樂或爲拔濟親友自身。從貪引起殺生(20)加行。  從瞋起者。如爲除怨發憤恚心起(21)殺加行。  從癡起者。如有祠中謂是法心起(22)殺加行。又諸王等依世法律  誅戮怨敵除(23)剪凶徒。謂成大福起殺加行。  又波剌私作(24)如是説。  父母老病若令命終得免困苦便(25)生勝福。  又諸外道有作是言。蛇蠍蜂等爲(26)人毒害。若能殺者便生勝福。羊鹿水牛及餘(27)禽獸。本擬供食  故殺無罪。  又因邪見殺害(28)衆生。此等加行皆從癡起。偸盜加行從貪起(29)者。謂隨所須起盜加行。或爲別利恭敬名(85c1)譽。或爲救拔自身親友。從貪引起偸盜加(2)行。  從瞋起者謂爲除怨發憤恚心起盜加(3)行。  從癡起者。謂諸王等依世法律奪惡人(4)財。  謂法應爾無偸盜罪。又婆羅門作如是(5)説。世間財物於劫初時大梵天王施諸梵(6)志。於後梵志勢力微劣爲諸卑族侵奪受(7)用。  今諸梵志於世他財若奪若偸。充衣充(8)食或充餘用。或轉施他皆用己財無偸盜(9)罪。  然彼取時有他物想。又因邪見盜他財(10)物。皆名從癡起盜加行。  邪婬加行從貪起(11)者。謂於他妻等起染著心。或爲求他財名(12)位恭敬。或爲救拔自身他身。從貪著心起(13)婬加行。  從瞋生者。謂爲除怨發憤恚心起(14)婬加行。  從癡生者。如波剌私讃於母等行(15)非梵行。  又諸梵志讃牛祠中  有諸女男受(16)持牛禁吸水齧草或住或行。不簡親疎(17)隨遇隨合。  又諸外道作如是言。一切女人(18)如臼花果熟食階隥道路橋船。世間衆人應(19)共受用。  此等加行從癡所生。虚誑語等語四(20)業道從貪瞋生。類前應説。  然虚誑語所有(21)加行從癡生者。如外論言 
                                             
“na narmayuktamanṛtaṃ hi nāsti
na strīṣu rājanna vivāhakāle |
prāṇātyaye sarvadhanāpahāre
pañcānṛtānyāhurapātakānīti” | 
(17)戲笑及女人 娶婦并救命
(18)救財故妄語 梵王説無害 
(22)若人因戲笑 嫁娶對女王
(23)及救命救財 虚誑語無罪 
 
yaś ca mithyādṛṣṭipravartito mṛṣāvādaḥ | paiśunyādayastu mithyādṛṣṭipravartitā mohajāḥ |  yaś ca vedādyasacchāstrapralāpaḥ | 
(19)若妄語從邪見生。亦是從癡生。兩舌等若從(20)邪見生。亦是從癡生。  一切從四皮陀所出邪(21)論言。皆是無義語。 
(24)又因邪見起虚誑語離間語等所有加(25)行。當知一切從癡所生。  又諸吠陀及餘邪(26)論。皆雜穢語攝。加行從癡生。 
   
abhidhyādayaḥ kathaṃ lobhajāḥ | 
不平貪等。云何從貪等生。 
貪瞋等三既(27)無加行。如何可説從貪等生。 
 
tadanantarasaṃbhūter abhidhyādyās trimūlajāḥ | 
(22)偈曰。從彼次第生。貪等三根生。 
以從三根(28)無間生故。可説貪等從三根生。 
 
lobhād anantaram utpannā lobhajāḥ dveṣād anantaraṃ dveṣajā mohād anantaraṃ mohajāḥ |  uktā kuśalāḥ karmapathāḥ | 
釋曰。從貪次(23)第生故。説彼從貪生。從瞋次第生故。説彼從(24)瞋生。從癡次第生故。説彼從癡生。  説惡業道(25)已。 
謂或有(29)時從貪無間生貪業道。從二亦然。瞋及邪(86a1)見從三亦爾。  已説不善從三根生。 
   
kuśalāḥ katham ity āha 
善業道云何。 
善復(2)云何。 
 
kuśalāḥ saprayogāntā alobhadveṣamohajāḥ || 4.69 || 
偈曰。善業道前後。無貪瞋癡(26)生。 
頌曰(3)善於三位中 皆三善根起 
 
saprayogapṛṣṭhāḥ kuśalāḥ karmapathā alobhadveṣamohajāḥ |  kuṣalacittasamutthitatvāt |  tasya ca avaśyam alobhādibhiḥ saṃprayogāt tatrākuśalakarmapathaprayogād viratiḥ kuśalakarmapathaprayogaḥ |  maulādviratiḥ maulaḥ |  pṛṣṭhād viratiḥ pṛṣṭhaḥ |  tadyathā śrāmaṇera upasaṃpādyamāno nānāvāsaṃ praviśati bhikṣūn vandate upādhyāyaṃ yācate yāvad ekaṃ karmavācanaṃ kriyate dvitīyaṃ ca |  ayaṃ prayogaḥ |  tṛtīya karmavācane yā vijñaptistatkṣaṇikā cāvijñaptirayaṃ maulaḥ karmapathaḥ |  tata ūrdhvaṃ yāvanniśrayā ārocyante tadadhiṣṭhānaṃ ca vijñapayati avijñaptica yāvad atuvartate idaṃ pṛṣṭham | 
釋曰。共前分後分。一切善業道。從無貪無(27)瞋無癡生。  善故意所生故。  此善故意。必定與(28)無貪等三善根相應故。前分等三其相云何。(29)此中若遠離惡業道前分。即是善業道前分。  (241c1)若遠離根本即是根本。  若遠離後分即是後(2)分。  譬如沙彌欲受大戒。入不共住禮拜比丘。(3)請優波陀訶。乃至説一羯磨。及第二羯磨。  此(4)名前分。  第三羯磨竟時。是有教業共一刹那無(5)教。是根本業道  從此後。乃至説四依。依此根(6)本所有有教業及無教業。乃至相續未斷。是(7)名後分。 
(4)論曰。諸善業道所有加行根本後起。皆從無(5)貪無瞋無癡善根所起。  以善三位皆是善心(6)所等起故。  善心必與三種善根共相應故。(7)此善三位其相云何。謂遠離前不善三位離(8)惡加行即善加行。  離惡根本即善根本。  離(9)惡後起即善後起。  且如勤策受具戒時。來(10)入戒壇禮苾芻衆。至誠發語請親教師。乃(11)至一白二羯磨等。  皆名爲善業道加行。  第三(12)羯磨竟一刹那中表無表業名根本業道。  從(13)此以後至説四依及餘依前相續隨轉表(14)無表業皆名後起。 
                 
yad uktaṃ “na sarveṣāṃ karmapathānāṃ lobhādibhir niṣṭhety” atha kasya kena niṣṭhā | 
是所説言。非一切業道由貪等究竟。(8)此中何業道。由何惡根得究竟。 
如先所説。非諸業道一(15)切皆由三根究竟。何根究竟何業道耶。 
 
vadhavyāpādapāruṣyaniṣṭhā dveṣeṇa 
偈曰。殺生瞋(9)惡口。成就皆由瞋。 
頌(16)曰(17)殺麁語瞋恚 究竟皆由瞋
(18)盜邪行及貪 皆由貪究竟
(19)邪見癡究竟 許所餘由三 
 
eṣāṃ prāṇātipātavyāpādapāruṣyāṇāṃ dveṣeṇa samāptiḥ |  parityāgaparuṣacittasaṃmukhībhāvāt | 
釋曰。殺生瞋恚惡口。必由(10)瞋得究竟。  捨心澁心現前。此三得成故。 
(20)論曰。惡業道中殺生麁語瞋恚業道由瞋究(21)竟。  要無所顧極麁惡心現在前時。此三成(22)故。 
   
lobhataḥ |
parastrīgamanābhidhyā ’dattādānasamāpanam
|| 4.70 || 
偈曰。(11)邪婬貪欲盜。由貪故究竟。 
See the full verse quoted previously 
 
lobhena kāmamithyācārābhidhyā ’dattādānānāṃ samāptiḥ | 
釋曰。由貪欲現前(12)故。邪婬貪欲偸盜得成就。 
諸不與取欲邪行貪。此三業道由貪究竟。(23)要有所顧極染汚心現在前時。此三成故。 
 
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Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
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