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Vasubandhu: Abhidharmakośabhāṣya

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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
karmapathaprasaṅga evāyaṃ vartate |  tatra vaktavyaṃ katibhiḥ karmapathaiḥ saha cetanā yugapadutpannā vartata iti | 
  此中是義應説。幾種業道(244c1)故意。與彼相應倶起。 
  今應復明本業(4)道義。所説善惡二業道中。有幾並生與思(5)倶轉。 
   
yugapad yāvad aṣṭābhir aśubhaiḥ saha vartate |
cetanā
 
偈曰。故意倶乃至。與八(2)惡業道。 
頌曰(6)業道思倶轉 不善一至八
(7)善總開至十 別遮一八五 
 
ekena tāvat saha vartate |  vinā ’nyenābhidhyādisaṃmukhībhāve akliṣṭacetaso vā tatprayogeṇa rūpiṇāmanyatamaniṣṭhāgamane |  dvabhyāṃ saha vartate |  vyāpannacittasya prāṇivadhe abhidhyāviṣṭasya vā ’dattādāne kāmamithyācāre saṃbhinnapralāpe vā |  tribhiḥ saha vartate | vyāpannacittasya parakīya prāṇimāraṇāpaharaṇe yugapat |  na tarhīdānīmadattādānasya lobhenaiva niṣṭā sidhyati |  ananyacittasya tatsamāptau sa niyamo jñeyaḥ |  abhidhyādyāviṣṭasya ca tatprayogeṇa rūpidvayaniṣṭhāgamane tribhir eva |  caturbhiḥ saha vartate |  bhedābhiprāyasyānṛta vacane paruṣavacane vā |  tatra himānasa eko bhavati vācikāstrayaḥ |  abhidhyādigatasya vā tatprayogeṇā nyarūpitraya niṣṭhāgamane |  evaṃ paṇcaṣaṭsaptabhir yo jayitavyā |  aṣṭābhiḥ saha vartate |  ṣaṭsu prayoggaṃ kṛtvā svayaṃ kāmabhithyācāraṃ kurvataḥ samaṃ niṣṭhāgamane |  evaṃ tāvad akuśalaiḥ | 
釋曰。有時故意。與一惡業道倶起。  離(3)餘業道。若貪欲等起現前。若人無染汚心。由(4)先教他作有色業道。隨一成就時。  與二倶起(5)者。  若人起瞋恚心殺生時。或貪欲所染心行。(6)盜及邪婬時。或説非應語。  與三倶起者。若人(7)起瞋恚心。於他衆生倶時殺盜。  若爾是時偸(8)盜不由貪欲成就。  若人心不異成就業道時。(9)應知前決義。  若人貪欲等所染。由教他有色(10)二業道成就時。如此等與三  與四倶起者。  若(11)人有欲破他和合意。説妄語惡語。  此中意業(12)道隨一。口業道有三。  有時貪欲等所染。由教(13)他別三成就時。  餘五六七應知。合如此義。  與(14)八倶起者。  於六教他。自行邪婬。若彼共一時(15)倶成。  由惡業道義極於此 
(8)論曰。於諸業道思倶轉中。且不善與思從(9)一唯至八。一倶轉者。  謂離所餘貪等三中(10)隨一現起。若先加行造惡色業不染心時隨(11)一究竟。  二倶轉者。  謂瞋心時究竟殺業。若起(12)貪位成不與取或欲邪行或雜穢語。  三倶(13)轉者。謂以瞋心於屬他生倶時殺盜。  若爾(14)所説偸盜業道由貪究竟理應不成。  依不(15)異心所作究竟故作如是決判應知。  若先(16)加行造惡色業貪等起時隨二究竟。  四倶轉(17)者。  謂欲壞他説虚誑言  或麁惡語意業道(18)一語業道三。  若先加行造惡色業貪等現前(19)隨三究竟。  如是五六七皆如理應知。  八倶(20)轉者。  謂先加行造作所餘六惡色業。自行邪(21)欲倶時究竟。  後三業道自力現前必不倶行(22)故無九十。如是已説不善業道與思倶轉(23)數有不同。 
                               
daśabhir yāvac chubhaiḥ 
偈曰。若善乃至十。 
See the full verse quoted previously 
 
kuśalaiḥ punaḥ karmapatharyāvat daśabhiḥ saha cetanā vartata ityutsargaṃ kṛtvā ’pavādaṃ karoti 
(16)釋曰。若論故意與善業道相應不相應。乃至(17)得與十業道相應。已作如此通説。爲簡擇此(18)故。更作別説。 
善業道與思總開容至十。別據(24)顯相 
 
naikāṣṭapañcabhiḥ || 4.81 || 
偈曰。不共一八五。 
See the full verse quoted previously 
 
ekenāṣṭābhi pañcabhiś ca karmapathaiḥ saha na vartate | tatra dvābhyāṃ saha vartate |  kuśaleṣu pañcasu vijñāneṣu |  ārūpyasamāpattau ca kṣayānutpādajñānayoḥ |  tribhiḥ samyagdṛṣṭisaṃprayukte manovijñāne |  caturbhir akuśalāvyākṛtacittasyo pāsakaśrāmaṇerasaṃvarasamādāne |  ṣaḍbhiḥ kuśaleṣu pañcaṣu vijñānakāyeṣu tatsamādāne |  saptabhiḥ kuśale manovijñāne tatsamādāna eva akuśalāvyākṛtacittasya ca bhikṣusaṃvarasamādāne |  navabhiḥ kuśaleṣu pañcaṣu vijñāneṣu |  tatsamādāne kṣayānutpādajñānasaṃprayukte ca manovijñāne tasminn eva ca dhyānasaṃgṛhīte |  daśabhistato ’nyatra kuśale manovijñāne bhikṣusaṃvarasamādāna eva |  sarvā ca dhyānānāsrava saṃvarasahavartinī cetanā ’nyatra kṣayānutpādajñānābhyām saṃvaranirmuktena tvekena_ api saha syād anya cittasyaikāṅgaviratisamādāne |  pañcāṣṭābhir api syāt kuśale manovijñāne dvipañcāṅgasamādāne yugapat | 
釋曰。故意(19)無與一八五業道相應義。此中與二相應者。  (20)於善五識起時。  入無色定時。盡智無生智起(21)時。  與三相應者。與正見相應意識起時。  與四(22)相應者。惡心無記心起時。正受優婆塞護及(23)沙彌護。  與六相應者。善五識起時。受前二護。  (24)與七相應者。善意識起時。受前二護。或惡心(25)或無記心起時。受比丘護。  與九相應者。善五(26)識起時。  受比丘護。若意識與盡智無生智相(27)應。是盡智無生智相應心。與定相應。  與十相(28)應者。異此於餘處善意識起時。受比丘護。  一(29)切定護無流護相應故意。離盡智無生智。若(245a1)與非護所攝。亦得與一相應。若人異心受一(2)遠離分。  亦得與五八相應。若人善意識起時。(3)一時受二遠離分。或受五遠離分。 
遮一八五。二倶轉者。  謂善五識  及依(25)無色盡無生智現在前時無散善七。  三倶轉(26)者。謂與正見相應意識現在前時無七色(27)善。  四倶轉者。謂惡無記心現在前位。得近住(28)近事勤策律儀。  六倶轉者。謂善五識現在(29)前時得上三戒。  七倶轉者。謂善意識無隨轉(90a1)色。正見相應現在前時得上三戒。或惡無記(2)心現前時得苾芻戒。  九倶轉者。謂善五識現(3)在前時  得苾芻戒。或依無色盡無生智現在(4)前時得苾芻戒或靜慮攝盡無生智相應意(5)識現在前時。  十倶轉者。謂善意識無隨轉色(6)正見相應現在前時得苾芻戒。  或餘一切有(7)隨轉色正見相應心正起位。別據顯相所(8)遮如是。通據隱顯則無所遮。謂離律儀(9)有一八五。一倶轉者。謂惡無記心現在前時(10)得一支遠離。  五倶轉者。謂善意識無隨轉(11)色正見相應現在前時得二支等。八倶轉(12)者。謂此意識現在前時得五支等。 
                       
kasyāṃ gatau kati karmapathā akuśalā kuśalā vā saṃmukhībhāvataḥ samanvāgamato vā | 
復於何道(4)幾業道。或惡或善。由現前及至得倶起。 
善惡業道(13)於何界趣處。幾唯成就幾亦通現行。 
 
bhinnapralāpapāruṣyavyāpādā narake dvidhā | 
偈曰。(5)非應語惡語。瞋於地獄二。 
頌曰(14)不善地獄中 麁雜瞋通二
(15)貪邪見成就 北洲成後三
(16)雜語通現成 餘欲十通二
(17)善於一切處 後三通現成
(18)無色無想天 前七唯成就
(19)餘處通成現 除地獄北洲 
 
ity ete trayaḥ karmapathā narake dvābhyāṃ saprakārābhyāṃ santi |  saṃmukhībhāvataḥ samanvāgamabhāvataś ca |  paridevanātsaṃbhinnapralāpaḥ | parasparaparitāpanātpāruṣyaṃ rukṣasaṃtānatayā |  parasparadveṣādvyāpādaḥ | 
釋曰。是三種業道。(6)於地獄由二種義有。  一由現前有。二由至得(7)有。  由悲泣有非應語。由互相罵有惡語。  由相(8)續惱互相憎故有瞋恚。 
(20)論曰。且於不善十業道中。那落迦中三通二(21)種。爲麁惡語雜穢語瞋三種皆通現行成就。  See the previous record  (22)由相罵故有麁惡語。由悲叫故有雜穢語。  (23)身心麁強&T014461;悷不調。由互相憎故有瞋恚。 
       
samanvāgamato ’bhidhyāmithyādṛṣṭī | 
偈曰。由至得貪欲。(9)邪見。 
See the full verse quoted previously 
 
na saṃmukhībhāvataḥ | rañjanīyavastvabhāvātkarmaphalapratyakṣatvāc ca |  karmakṣayeṇa maraṇānna prāṇātipātaḥ |  dravyastrīparigrahābhāvānnadattādānakāmamithyācārau prayojanābhāvānna mṛṣāvādaḥ |  ata eva na paiśunyaṃ nityabhinnatvāc ca | 
釋曰。若由至得有貪愛邪見。不由現前(10)有。無可愛塵故。證知業果故。  由業盡死故無(11)殺生。  不攝財及婦故無偸盜邪婬。無用故無(12)妄語。  恒自無和合故無破語。 
(24)貪及邪見成而不行。無可愛境故。現見業(25)果故。  業盡死故無殺業道。  無攝財物及女(26)人故。無不與取及欲邪行。以無用故無虚(27)誑語。  即由此故及常離故無離間語。 
       
kurau trayaḥ || 4.82 || 
偈曰。北洲三。 
See the full verse quoted previously 
 
samanvāgamata iti vartate | abhidhyāvyāpādamithyādṛṣṭayo na saṃmukhībhāvataḥ |  amamāparigrahatvāt snigdha saṃtānatvād āghātavastvabhāvādapāpāśayatvāc ca | 
釋(13)曰。由至得言流。貪欲瞋恚邪見。不由現前有。  (14)無我所無攝故。相續軟滑故。瞋恚類境無故。(15)無惡意故。 
北倶(28)盧洲貪瞋邪見皆定成就而不現行。  不攝(29)我所故。身心柔軟故。無惱害事故。無惡(90b1)意樂故。 
   
saptamaḥ svayam apy atra 
偈曰。第七彼自有。 
See the full verse quoted previously 
 
asaṃbhinnapralāpaḥ saṃmukhībhāvato ’py asti | te hi kliṣṭacittāḥ kadācit gāyanti |  apāpāśayatvāt na prāṇatipātādayaḥ |  niyatāyuṣkatvād dravyastrīparigrahābhāvāt prayojanābhāvāc ca |  katham eṣām abrahmacaryam |  te khalu yayā striyā sārdhaṃ rantukāmā bhavanti tāṃ bāhau gṛhītvā vṛkṣamūlam upasarpanti |  gamyā cet vṛkṣaśchādayati tāṃ te gacchanti |  agamyā cenna chādayati tāṃ te na gacchanti | 
釋曰。非應語於(16)彼現前有。何以故。彼人有時起染汚心歌。  無(17)惡意故。無殺生等。  壽命定故。不攝財及婦故。(18)無用故。  彼人云何作非梵行。  彼人若欲共此(19)女人和合戲。即執彼手倶往樹下。  此女若堪(20)行。樹即密覆。便與交通。  若不堪行樹則不覆。(21)即相背去。 
唯雜穢語通現及成。由彼有時染(2)心歌詠。  無惡意樂故。彼無殺生等。  壽量定(3)故。無攝財物及女人故。身心軟故。及無用(4)故。隨其所應。  彼人云何行非梵行。  謂彼男(5)女互起染時。執手相牽往詣樹下。  樹枝垂(6)覆知是應行。  樹不垂枝並愧而別。 
             
kāme ’nyatra daśāśubhāḥ | 
偈曰。於餘欲十惡。 
See the full verse quoted previously 
 
svayamapīti vartate |  narakottarakurubhyāmanyatra kāmadhātau daśākuśalāḥ karmapathāḥ saṃmukhībhāvato ’pi vidyante |  tiryakpretadeveṣv asaṃvaranirmuktāḥ |  manuṣyeṣv asaṃvarasaṃgṛhītā api |  yady api devo devaṃ na mārayati anyagatisthaṃ tu mārayati |  devā api śiromadhyacchedāt bhriyanta ity apare |  uktā aśubhāḥ | 
釋曰。自有言(22)流。  除地獄及北洲。於餘處十種惡業道。由現(23)前亦有。  於畜生鬼神天道中。有非不護業道。  (24)於人道中。不護所攝業道亦有。  若天不能殺(25)餘天。能殺餘道衆生。  諸天若斬首斬腰。即便(26)捨命。  説惡業道已。 
  除前地(7)獄北倶盧洲餘欲界中十皆通二。謂於欲界(8)天鬼傍生及人三洲十惡業道皆通成現。然(9)有差別。  謂天鬼傍生。前七業道唯有處中(10)攝無不律儀。  人三洲中二種倶有。  雖諸天(11)衆無有殺天。而或有時殺害餘趣。  有餘師(12)説。天亦殺天。斬首截腰其命方斷。  已説不(13)善。 
             
śubhās trayas tu sarvatra saṃmukhībhāva lābhataḥ || 4.83 || 
偈曰。後三一切有。現前(27)至得故。 
See the full verse quoted previously 
 
pañcasu gatiṣu traidhātuke sarvatrānabhidhyā ’vyāpādasamyagdṛṣṭyaḥ saṃmukhībhāvataḥ samanvāgamataś ca vidyante | 
釋曰。於五道及三界。一切處無貪無(28)瞋正見。由現前及至得皆有。 
善業道中無貪等三於三界五趣皆通(14)二種。謂成就現行。 
 
ārupyāsaṃjñisattveṣu lābhataḥ sapta 
偈曰。無色無想(29)天。由至得七。 
See the full verse quoted previously 
 
kāyikavācikāḥ sapta kuśalā ārūpyeṣv asaṃjñisattveṣu samanvāgamata eva |  ārūpyopapannānām āryāṇām atītānāgatān āsravasaṃvarasamanvāgamāt |  asaṃjñisattvānāṃ ca dhyānasaṃvarasamanvāgamāt |  yadbhūmyā śrayamāryeṇānāsravaṃ śīlamutpāditaṃ nirodhitaṃ bhavati tenārūpyeṣv atītena samanvāgato bhavati |  pañca bhūmyāśrayeṇa tv anāgatena | 
釋曰。身口七善業道。於無色界(245b1)及無想天中。  但由至得有。聖人已生無色界。(2)與過去未來無流護至得相應故。  無想天與(3)定護至得相應。  隨所依止地。聖人所生及所(4)捨無流護。若生無色界。與此過去護相應。  與(5)依五地未來護亦相應。 
身語七支無色無想但(15)容成就  必不現行。謂聖有情生無色界。成(16)就過未無漏律儀。  無想有情必成過未第四(17)靜慮靜慮律儀。  然聖隨依何地依止曾起(18)曾滅無漏律儀。生無色時成彼過去。  若未(19)來世依五地身。無漏律儀皆得成就 
         
śeṣite |
saṃmukhībhāvataścāpi hitvā sanarakān kurun
|| 4.84 || 
偈曰。餘。由現前亦有。(6)除地獄北洲。 
See the full verse quoted previously 
 
śesaḥ kṛtaḥ śeṣitaḥ | yo ’nyo dhātuḥ śeṣito gatirvā |  tatraite sapta kuśalāḥ karmapathāḥ saṃmukhībhāvato ’pi saṃvidyante ’nyatra narakottarakurubhyaḥ |  te punas tiryakpreteṣu saṃvaranirmuktā rūpadhātau tu saṃvarasaṃgṛhītā anyatrobhayathā |  ta ete daśākuśalāḥ karmapathāḥ kuśalāś ca 
釋曰。餘者謂別界別道。於餘界(7)餘道中。  是七種善業道。由現前亦有。除地獄(8)及北洲。  是餘者謂畜生鬼神。於中唯有非(9)護。於色界但護所攝。於餘處具有二種。  復次(10)是十種惡業道。及善業道。 
餘界趣(20)處  除地獄北洲。七善皆通現行及成就。然(21)有差別。  謂鬼傍生有離律儀處中業道。若(22)於色界唯有律儀。三洲欲天皆具二種。  不(23)善善業道所得果云何。 
       
sarve ’dhipatiniṣyandavipākaphaladā matāḥ | 
偈曰。一切皆能與。(11)増上流報果。 
頌曰(24)皆能招異熟 等流増上果
(25)此令他受苦 斷命壞威故 
 
akuśalais tāvat sarvair evāsevitabhāvitabahulīkṛtaiḥ narakeṣūpapadyate | tadeṣāṃ vipākaphalam |  sa ced itthaṃ tvam āgacchati manuṣyāṇāṃ sabhāgatāṃ praṇātipātenālpāyur bhavati adattādānena bhogavyasanī bhavati kāmamithyācārena sa saṃpannadāraḥ mṛṣāvādenābhyākhyānabahulaḥ paiśunyena mitrabhedo ’sya bhavati pāruṣyeṇāmanojñaśabdaśravaṇaṃ saṃbhinnapralāpenānādeyavākyaḥ abhidhyayā tīvrarāgaḥ vyāpādena tīvradveṣaḥ mithyādṛṣṭyā tīvramohaḥ |  tasyā mohabhūyastvāt | idameṣāṃ niḥṣyandaphalam |  alpam apy āyur manuṣyeṣu kuśalaphalam |  tat kathaṃ prāṇātipātasya niḥṣyandaphalaṃ bhavati |  nocyate tad evāyus tasya phalam  kiṃ tarhi | tenālpāyur bhavatīti |  ato ’ntarāyahetuḥ prāṇātipātas tasyāyuṣo bhavatīti veditavyam |  prāṇātipātenātyāsevitena bāhyā bhāvā alpaujaso bhavant_iti |  adattādānenāśanirajobahulāḥ kāmamithyācāreṇa rajo ’vakīrṇāḥ mṛṣāvādena durgandhāḥ paiśunyenotkūlanikūlāḥ pāruṣyeṇoparajāṅgalā pratikuṣṭāḥ pāpabhūmayaḥ saṃbhinnapralāpena viṣamartupariṇāmāḥ abhidhyayā śuṣkaphalāḥ vyāpādena kaṭukaphalā mithyādṛṣṭyā ’lpaphalā aphalā vā |  idam eṣām adhipatiphalam |  kiṃ tenaiva karmaṇā ’yam ihālpāyur bhavaty athānyena | tenaivety eke |  tadvipākaphalamidaṃ niṣyandaphalam iti |  tatra prayogeṇeha maulelnetyeke |  pare saparivāragrahaṇāt tu prāṇātipātenety uktam iti |  yad apy etan niḥṣyandaphalam uktaṃ naitad dvayamativartate vipākaphalamadhipatiphalaṃ ca |  sādṛśyaviśeṣāttu tathoktam |  kiṃ punaḥ kāraṇam eṣāṃ karmapathānām etat trividhaphalam abhinivartate |  prāṇātipātaṃ hi tāvat kurvatā māryamāṇasya duḥkhamutpāditaṃ māritamojo nāśimato ’sya 
釋曰。今且論惡。由一切十惡所(12)事修習數起故。生於地獄。是名果報果。  若受(13)地獄報竟。得如此類。謂人道等聚同分。由斷(14)命故。壽命短促。由偸盜故。有財物障難。由(15)邪婬故多怨憎。於妻妾有障礙。由妄語故。多(16)被誹謗。由破語故。親友不和穆。由惡語故。恒(17)聞不可愛聲。由非應語故。有理實言人不信(18)受。由貪欲故多重貪欲。由瞋恚故多重瞋恚。(19)由邪見故。闇鈍多癡  此見多無明故。是名十(20)惡等流果。  於人道中壽命若短促。亦是善業(21)果。  此云何是殺生等流果。  不説人壽命是等(22)流果。  何者由惡業令壽命減少。  殺生是人道(23)壽命障礙因。此義應知。  増上果者。由殺生所(24)事修習數起。一切外資生具無復勢味。  由偸(25)盜故。多霹靂多塵。由邪婬故多塵垢。由妄語(26)故多臭穢。由破語故。外器有高深。由惡語故(27)其地惡味。高燥相違不宜一切。由非應語故。(28)時節不調適。四大變異不平等。由貪欲故。一(29)切所種菓實少弱。由瞋恚故。一切所生皆悉(245c1)薟苦。由邪見故。一切資生或少果或無果。  是(2)名十惡増上果。  爲由此業今生壽命短促。爲(3)由別業。有餘師説即是此業。  何以故。昔時此(4)業果報果已。成今時是其等流果。  有餘師説。(5)昔時由前分。今時由根本。  由執共伴類故是(6)所説。  殺生等等流果者。非等流種類。  由相似(7)差別故説如此。  復次云何十業道。有三種果(8)生。  若人作殺生事。生被殺者苦故。斷彼命故。(9)除彼勢味故。是故彼 
(26)論曰。且先分別十惡業道各招三果。其三者(27)何。異熟等流増上別故。謂於十種若習若修(28)若多所作。由此力故。生那落迦是異熟果。  (29)從彼出已來生此間。人同分中受等流果。(90c1)謂殺生者壽量短促。不與取者資財乏匱。欲(2)邪行者妻不貞良。虚誑語者多遭誹謗。離間(3)語者親友乖穆。麁惡語者恒聞惡聲。雜穢語(4)者言不威肅。貪者貪盛。瞋者瞋増。邪見者増(5)癡。  彼品癡増故。是名業道等流果別。  人中短(6)壽亦善業果。  如何可説是殺等流。  不言人(7)壽即殺業果。  但言由殺人壽量短。  應知殺(8)業與人命根作障礙因令不久住。  此十所(9)得増上果者。謂外所有諸資生具。由殺生故(10)光澤鮮少。  不與取故多遭霜雹。欲邪行故多(11)諸塵埃。虚誑語故多諸臭穢。離間語故所居(12)險曲。麁惡語故田多荊棘磽确醎鹵稼穡匪(13)宜。雜穢語故時候變改。貪故果少。瞋故果(14)辣。由邪見故果少或無。  是名業道増上果(15)別。  爲一殺業感那落迦異熟果已復令人(16)趣壽量短促。爲更有餘。有餘師言。即一殺(17)業  先感彼異熟後感此等流。  有餘復言。二(18)果因別。先謂加行後謂根本。  雖復總説一殺(19)生言。而實通收根本眷屬。  此中所説等流果(20)言非越異熟及増上果。  據少相似假説等(21)流。  此十何縁各招三果。  且初殺業於殺他(22)位令他受苦斷命失威。 
                                     
duḥkhanānmāraṇādojonāśanāttrividhaṃ phalam || 4.85 || 
偈曰。由困苦除命。滅勢(10)味果三。 
See the full verse quoted previously 
 
parasya duḥkhanādvipākaphalena narake duḥkhito bhavati |  māraṇanniḥṣyandaphalenālpāyurbhavati |  ojonāśanādadhipati phalenālpaujaso bāhyā auṣadhayo bhavanti |  evam anyeṣv api yojyam |  evaṃ kuśalānām api karmapathānāṃ phalatrayaṃ veditavyam prāṇātipātaviratyā āsevitayā bhāvitayā bahulīkṛtayā deveṣūpapadyate |  sa ceditthantvamāgacchati manuṣyāṇāṃ sabhāgatāṃ dīrghāyurbhavatītyakuśalaviparyayeṇa sarvaṃ yojayitavyam | 
釋曰。由困苦他故。有果報果故。於地(11)獄受害困苦。  由行殺故。故有等流果。今生(12)可愛壽命短促。  由減他勢味故。有増上果。(13)外草藥等勢味或無或弱。  所餘業道三果。應(14)知亦爾。  善業道三果。應知亦如此。   
謂殺生時令他(23)受苦故墮於地獄受苦異熟果。  斷他命故(24)來生人中受命短促爲等流果。  壞他威故(25)感諸外物鮮少光澤爲増上果。  餘惡業道(26)如理應思。  由此應准知善業道三果。謂離(27)殺等若習若修若多所作。由此力故。生於(28)天中受異熟果。  從彼歿已來生此間。人(29)同分中受等流果。謂離殺者得壽命長。餘(91a1)上相違如理應説。 
           
yad bhagavatā “mithyāvāṃimathyākarmānto mithyājīva” ity uktaṃ ko ’yamanyastābhyāṃ mithyājīvaḥ |  nāyamanyo ’sti | tad eva tu 
佛世尊所(15)説。有邪語邪業邪命。有何邪命。異於此二。  無(16)異此二。 
又契經説。八邪支中分(2)色業爲三。謂邪語業命。離邪語業邪命是(3)何。雖離彼無。而別説者。  See the previous record 
   
lobhajaṃ kāyavākkarma mithyājīvaḥ 
偈曰。貪生身口業。別立爲邪命。 
頌曰(4)貪生身語業 邪命難除故
(5)執命資貪生 違經故非理 
 
dveṣamohajau tu kāyavākkarmāntau | sa caiṣa tābhyāṃ 
釋(17)曰。若於衆生從瞋癡生身口二業。名邪語邪(18)業。異此二 
(6)論曰。瞋癡所生語身二業。如次名爲邪語(7)邪業。從貪所生身語二業。 
 
pṛthak kṛtaḥ |
duḥśodhatvāt
 
別立爲邪命。偈曰。難治。 
以難除故別立(8)邪命。[See the also full verse quoted previously] 
 
hārī hi lobhadharmaḥ | tatsamutthāt karmaṇaś cittaṃ na surakṣyam |  ata ājīvo duḥkhaśodha ity ādarotpādanārthaṃ tatrāsau pṛthagnirdiṣṭaḥ |  āha cātra 
釋曰。貪(19)欲法通引衆生。是故從彼所生業。中心難可(20)禁護。  是故正命不易可治。於中爲生他慇重(21)心故。今此二立爲第三。  此中説偈 
謂貪能奪諸有情心。彼所起業難可(9)禁護。  爲於正命令殷重修故。佛離前別説(10)爲一。  如有頌曰 
     
“duḥśodhā gṛhiṇāṃ dṛṣṭirnityaṃ vividhadṛṣṭinā |
ājīvo bhikṣuṇā caiva pareṣvāyattadṛṣṭineti” || 
(22)在家見難治 恒執種種見
(23)比丘命難治 資生屬他故 
(11)俗邪見難除 由恒執異見
(12)道邪命難護 由資具屬他 
 
pariṣkāralobhotthaṃ cet 
(24)偈曰。資貪生。若執。 
See the full verse quoted previously 
 
yo manyate jīvitpariṣkāralobhottham eva kāyavākkarma mithyājīvonānyat |  na hy ātmaratinimittaṃ nṛttagītādi ājīvayoga iti tat 
釋曰。若有人執命資糧。(25)貪欲所生身口二業。名邪命非餘。  何以故。爲(26)自身遊戲於舞歌等。不立爲命資糧。 
(13)有餘師執。縁命資具貪欲所生身語二業(14)方名邪命。非餘貪生。  所以者何。爲自戲樂(15)作歌舞等。非資命故。 
   
na sūtrataḥ || 4.86 || 
偈曰。非(27)經故。 
See the full verse quoted previously 
 
śīlaskandhikāyāṃ hi bhagavatā hastiyuddha darśanādīny api mithyājīve nyastāni |  kiṃ kāraṇam | mithyaviṣayaparibhogāt | gatam etat | 
釋曰。是義不然。何以故。由經言。於戒(28)聚經中。看象鬪等事。佛世尊安立於邪命中。  (29)何以故。由邪受用塵故。此義已竟。 
此違經故。理定不(16)然。戒蘊經中觀象鬪等。世尊亦立在邪命(17)中。  邪受外境虚延命故。正語業命翻此應(18)知。 
   
yāni pūrvaṃ pañca phalānyuktāni teṣāṃ katamat karma katibhiḥ phalaiḥ prahāṇam | 
先於前所(246a1)説五種果。於中何業由幾果有果。 
如前所言果有五種。此中何業有幾果(19)耶。 
 
prahāṇamārge samale saphalaṃ karma pañcabhiḥ | 
偈曰。於滅(2)道有垢。業有果由五。 
頌曰(20)斷道有漏業 具足有五果
(21)無漏業有四 謂唯除異熟
(22)餘有漏善惡 亦四除離繋
(23)餘無漏無記 三除前所除 
 
prahāṇārthaṃ mārgaḥ prahīyante vā ’nena kleśā iti prahāṇamārgaḥ ānantaryamārgaḥ | 
釋曰。爲得滅故修此道。(3)復由此道故惑滅故。説名滅道。謂次第道。 
(24)論曰。道能證斷。及能斷惑。得斷道名。即無(25)間道。 
 
tasmin sāsrave yat karma tat pañcabhiḥ phalaiḥ saphalam |  tasya hi vipākaphalaṃ svabhūmāviṣṭo vipākaḥ |  niḥṣyandaphalaṃ samādhijā uttare sadṛśā dharmāḥ |  visaṃyogaphalaṃ visaṃyoga eva |  yat tat prahāṇam |  puruṣakāraphalaṃ tadākṛṣṭā dharmas tadyathā ’dhimuktimārgas tatsahabhuvaś ca |  yac cānāgataṃ bhāvyate tac ca prahāṇam |  adhipatiphalaṃ svabhāvādanye sarvasaṃskārāḥ pūrvotpannavarjyāḥ | 
此(4)道若有流。於中所有業。有五種果爲果。  何以(5)故。此業於自地中所得可愛果。是名果報果。  (6)後時或等或勝相似法。是等流果。  相離果者。(7)謂擇滅心離諸結。  See the previous record  功力果者。是道所引生諸(8)法。謂解脱道及倶起諸法。  未來應得餘法。及(9)此擇滅。  増上果者。離自性所餘有爲法。除前(10)生。 
此道有二種。謂有漏無漏。有漏道業具(26)有五果。  異熟果者。謂自地中斷道所招可愛(27)異熟。  等流果者。謂自地中後等若増諸相似(28)法。  離繋果者。謂此道力斷惑所證擇滅無(29)爲。  See the previous record  士用果者。謂道所牽倶有解脱所修及斷。  See the previous record  (91b1)増上果者。謂離自性餘有爲法。唯除前生。 
               
caturbhir amale 
偈曰。於無垢由四。 
See the full verse quoted previously 
 
anāsrave prahāṇamārge yatkarma tac caturbhiḥ phalaiḥ saphalaṃ vipākaphalaṃ hitvā | 
釋曰。於無流滅道中(11)業。由四果有果。除果報果。 
(2)即斷道中無漏道業唯有四果。謂除異熟。 
 
anyac ca sāsravaṃ yac chubhāśubham || 4.87 || 
偈曰。有流餘善(12)惡。 
See the full verse quoted previously 
 
yac cānyat prahāṇamārgāt sāsravaṃ kuśalaṃ karmaṃ yac cākuśalaṃ tad api caturbhir visaṃyogaphalaṃ hitvā | 
釋曰。若善有流業。異於滅道及惡業。此二(13)由四果有果。除相離果。 
餘(3)有漏善及不善業亦有四果。謂除離繋。 
 
anāsravaṃ punaḥ śeṣāṃ tribhir avyākṛtaṃ ca yat | 
偈曰。所餘無流業。由(14)三無記爾。 
See the full verse quoted previously 
 
prahāṇamārgād anyad anāsravaṃ karma avyākṛtaṃ ca karma tribhir vipākavisaṃyogaphale hitvā | 
釋曰。所有無流業。若異滅道及無(15)記業。由三果有果。除果報果及相離果。 
異前(4)斷道故説爲餘。次後餘言例此應釋。謂(5)餘無漏及無記業。唯有三果除前所除。謂(6)除前所除異熟及離繋。已總分別諸業有(7)果。次辯異門業有果相。於中先辯善等三(8)業。 
 
catvāri dve tathā trīṇi kuśalasya śubhādayaḥ || 4.88 || 
偈曰。(16)四二及餘三。善業善等果。 
頌曰(9)善等於善等 初有四二三
(10)中有二三四 後二三三果 
 
anukramam iti paścād vakṣyati |  kuśalsya karmaṇaḥ kuśalā dharmāś catvāri phalāni vipākaphalaṃ hitvā |  akuśalā dve puruṣakārādhipatiphale |  avyākṛtā strīṇi niḥṣyandavisaṃyogaphale hitvā | 
釋曰。此義應知次(17)第。後當説之。  有時善業以善法爲果則有四(18)果。除果報果。  若以惡法爲果則有二果。謂功(19)力果増上果。  若以無記法爲果則有三果。除(20)等流果及相離果。 
(11)論曰。最後所説皆如次言。顯隨所應遍前(12)門義。且善不善無記三業一一爲因。如其次(13)第對善不善無記三法辯有果數。後例應(14)知。  謂初善業以善法爲四果除異熟。  以(15)不善爲二果。謂士用及増上。  以無記爲三(16)果。除等流及離繋。 
       
aśubhasya śubhādyā dve trīṇi catvāry anukramam | 
偈曰。若惡善等二。三四如(21)次第。 
See the full verse quoted previously 
 
yathākramam ity arthaḥ | akuśalasya karmaṇaḥ kuśalā dharmā dve puruṣakārādhipatiphale |  akuśalāstrīṇi vipākavisaṃyogaphale hitvā |  avyākṛtāś catvāri visaṃyogaphalaṃ hitvā |  avyākṛte hi satkāyāntagrāhadṛṣṭī akuśalānāṃ sarvatragāṇāṃ duḥkhadarśana heyānāṃ ca niḥṣyandaphalam | 
釋曰。此義應知次第。若惡業以善法爲(22)果則有二果。謂功力果増上果。  若以惡法爲(23)果則有三果。除果報果及相離果。  若以無記(24)法爲果則有四果。除相離果等流果。  云何。謂(25)無記身見邊見。是見苦諦所滅。不善遍行惑(26)等流果。 
中不善業以善法爲二(17)果。謂士用及増上。  以不善爲三果。除異熟(18)及離繋。  以無記爲四果。除離繋。等流  云何。(19)謂遍行不善及見苦所斷餘不善業。以有身(20)見邊執見品諸無記法爲等流故。 
       
avyākṛtasya dve trīṇi trīṇi caite śubhādayaḥ || 4.89 || 
偈曰。無記有二三。三復於善等。 
See the full verse quoted previously 
 
avyākṛtasya karmaṇaḥ kuśalā dharmā dve puruṣakārādhipatiphalel |  akuśalāḥ trīṇi vipākavisaṃyogaphale hitvā |  akuśalā hi duḥkhadarśanādiheyā avyākṛtayor dṛṣṭyoniḥrṣyandaphalam |  avyākṛtā dharmā etānyeva trīṇi | 
釋曰(27)若無記業以善法爲果則有二果。謂功力果(28)及増上果。  若以惡法爲果則有三果。除果報(29)果及相離果。  云何如此。見苦諦所滅不善(246b1)*惑。是無記二見等流果。  若以無記法爲果則(2)有三果。 
後無記(21)業以善法爲二果。謂士用及増上。  以不善(22)爲三果。除異熟及離繋。  等流云何。謂有身見(23)邊執見品諸無記業。以諸不善爲等流故。  (24)以無記爲三果。除異熟及離繋。已辯三性。(25)當辯三世。 
       
sarve ’tītasya catvāri 
偈曰。過去一切四。 
頌曰(26)過於三各四 現於未亦爾
(27)現於現二果 未於未果三 
 
sarva iti traiyadhvikāḥ |  atītasya karmaṇas traiyadvikāḥ dharmāś catvāri phalāni |  visaṃyogaphalalṃ hitvā | 
釋曰。一切謂三世(3)法。  此法若爲過去業果。各有四果  除相離果。 
(28)論曰。過去現在未來三業一一爲因。  如其所(29)應以過去等爲果別者。謂過去業以三世(91c1)法各爲四果。  唯除離繋。 
     
madhyamasyāpy anāgatāḥ | 
(4)偈曰。中業來果爾。 
See the full verse quoted previously 
 
pratyutpannasyāpi karmaṇo ’nāgatā dharmāś catvāri phalāny etāny eva | 
釋曰。若現世業。以未來(5)法爲。果則有四果。如前。 
現在業以未來爲(2)四果如前説。 
 
madhyamā dve 
偈曰中。果二。 
See the full verse quoted previously 
 
pratyutpannā dharmāḥ pratyupannasya dve puruṣakāra_dhipatiphale | 
釋曰(6)若現世法爲現世業果。但有二果。謂功力果(7)及増上果。 
以現在爲二果。謂士用及増(3)上。 
 
ajātasya phalāni triṇyanāgatāḥ || 4.90 || 
偈曰。來業。未來果有三。 
See the full verse quoted previously 
 
anāgatasyānāgatāni trīṇi phalāni | niḥṣyandavisaṃyogaphale hitvā | 
釋曰。若(8)未來業以未來法爲果則有三果。除等流果(9)及相離果。 
未來業以未來爲三果。除等流及離繋。(4)不説後業有前果者。前法定非後業果故。(5)已辯三世。當辯諸地。 
 
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Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
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