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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
atha kasyām avasthāyāṃ bodhisattvaḥ kāṃ pāramitāṃ paripūrayate | 
菩薩在於何位。圓(8)滿何波羅蜜。 
我釋迦菩薩於何位中(7)何波羅蜜多修習圓滿。 
 
sarvatra sarvaṃ dadataḥ kāruṇyāddānapūraṇam | 
偈曰。遍處施一切。由大悲施滿。 
頌曰(8)但由悲普施 被折身無忿
(9)讃歎底沙佛 次無上菩提
(10)六波羅蜜多 於如是四位
(11)一二又一二 如次修圓滿 
 
yadā sarvasmai sarvaṃ dadāti ā akṣṇaḥ ā majjāyāḥ kāruṇyānnābhyudayaviśeṣaṃ lipsamānaḥ iyatā dānapāramitā paripūrṇā bhavati | 
(9)釋曰。是時於一切衆生。平等一切所應施類。(10)若施財乃至眼及骨髓。若施法無師祕密。若(11)施無畏現在未來二世救濟。*唯有大悲無所(12)求。爲由此量施波羅蜜得圓滿。 
(12)論曰。若時菩薩普於一切能施一切乃至眼(13)髓。所行惠捨但由悲心。非自希求勝生差(14)別。齊此布施波羅蜜多修習圓滿。 
 
aṅgacchede ’pyakopāttu rāgiṇaḥ kṣāntiśīlayoḥ || 4.111 || 
偈曰。分斫身(13)無怪。有欲戒忍成。 
See the full verse quoted previously 
 
yadā ’yamavītarāgo ’pi cchidyamāneṣv aṅgeṣu nālpam api kupyati tadā ’sya kṣāntiśīlapāramite paripūrṇe bhavataḥ | 
釋曰。若是時菩薩未得離(14)欲法。若被斬斫身分分斷。於自他無愛憎故。(15)最輕怪心亦不起。是時戒忍波羅蜜二倶圓(16)滿。 
若時菩薩(15)被析身支。雖未離欲貪而心無少忿。齊(16)此戒忍波羅蜜多修習圓滿。 
 
tiṣyastotreṇa vīryasya 
偈曰。讃底沙精進。 
See the full verse quoted previously 
 
tiṣyaṃ tathāgataratnaguhāyāṃ tejodhātusamāpannadṛṣṭyā bhagavān bodhisattvabhūta ekena pādena sthitvā sapta divasān stutavān ekagāthayā 
釋曰。昔有如來號底(17)沙。於寶山巖中入火界定。令佛世尊昔在菩(18)薩位。以別意行遇見此如來。一脚著地一脚(19)未下。於七日七夜。誦一偈讃歎已方坐。 
若時菩薩勇猛(17)精進因行。遇見底沙如來坐寶龕中入火(18)界定威光赫奕特異於常。專誠瞻仰忘下(19)一足。經七晝夜無怠。淨心以妙伽他讃彼(20)佛曰 
 
“na divi bhuvi vā nāsmin loke na vaiśravaṇālaye |
na marubhavane divye sthāne na dikṣu vidikṣu vā || caratu vasudhāṃ sphītāṃ kṛtsnāṃ saparvatakānanām | puruṣavṛṣabhastvattulyo ’nyo mahāśramaṇaḥ kuta” iti || 
偈(20)曰(21)地天梵靜處皆無 三世十方未曾有
(22)遍行尋此地山林 何人等尊由三徳 
(21)天地此界多聞室 逝宮天處十方無
(22)丈夫牛王大沙門 尋地山林遍無等 
 
tadā kila vīryapāramitā paripūrṇā nava ca kalpāḥ pratyudāvartitāḥ | 
(23)是時精進波羅蜜已圓滿。九大劫已超究竟。 
(23)如是讃已便超九劫。齊此精進波羅蜜多(24)修習圓滿。 
 
dhīsamādhyor anantaram | 
(24)偈曰。定慧覺無間。 
See the full verse quoted previously 
 
bodheḥ pūrvasamanantaraṃ dhyānaprajñāpāramitayoḥ paripūrirvajropamasamādhau svasyāḥ saṃpadaḥ pāragamanāt pāramitāḥ | 
釋曰。先無上菩提。持訶那(25)波羅蜜。般若波羅蜜已圓滿。於金剛三摩提(26)位。此六云何名波羅蜜多。由至自圓徳際故。(27)復次波羅摩者。謂菩薩最上品故。是彼正行。(28)名波羅美眠履反是彼正行聚。名波羅美多。互(29)不相離故。 
若時菩薩處金剛座將登無上(25)正等菩提。次無上覺前住金剛喩定。齊此(26)定慧波羅蜜多修習圓滿。能到自所往圓徳(27)彼岸。故此六名曰波羅蜜多。 
 
sūtra uktaṃ “trīṇi puṇyakriyāvastūni |  dānamayaṃ puṇyakriyāvastu śīlamayaṃ bhāvanāmayam” iti |  kathametattrayaṃ puṇyakriyāvastu | 
經中説有三福業類。  一施性福業(250a1)類。二戒性福業類。三修性福業類。  此三云何(2)名福業類 
契經説。有三(28)福業事。  一施類福業事。二戒類福業事。三修(29)類福業事。  此云何立福業事名。 
     
puṇyaṃ kriyā ’tha tadvastu trayaṃ karmapathā yathā || 4.112 || 
偈曰。福業福業類。此三如業道。 
頌曰(95c1)    施戒修三類 各隨其所應
(2)受福業事名 差別如業道 
 
puṇyam apy etat trayaṃ kriyā ’pi vastv api yathāyogam iti puṇyakriyāvastu |  tadyathā karma ca te panthānaś ca panthāna eva ca karmaṇa iti karmaṃpathā uktāḥ |  tatra dānamaye tāvat puṇyakriyāvastuni kāyavākkarma tridhā bhavati |  tatsamutthāpikā cetanā puṇyaṃ ca kriyā ca |  tatsahabhuvo dharmāḥ puṇyameva | śīlamayaṃ tu kāyavākkarmaiveti tridhā bhavati |  bhāvanāmayo maitrī puṇyaṃ ca puṇyakriyāyāś ca vastu |  tatsaṃprayuktāyāścetanāyā maitrīmukhenābhisaṃskaraṇāt tatsahabhuvaścetanā śīlaṃ ca puṇyaṃ ca kriyā ca |  anye tatsahabhuvaḥ puṇyameva puṇyasya vā kāraṇaṃ puṇyakriyā puṇyaprayogastasyā etāni trīṇi vastūni |  eṣāṃ saṃpādanārthaṃ puṇyaprayogārambhāditi |  kuśalacetanāparamārthena puṇyakriyā |  tasyā etāni vastūnītyapare | 
釋(3)曰。此施等三。亦福亦業亦類。如應次第。  譬如(4)業道。彼亦業亦道。但業家道非業。故説業道。  (5)此三亦爾。於施性福業類中。身口業有三種。  (6)能發起故。意有二。亦福亦業。  餘諸法共彼倶(7)起。但福非業非類。於戒性中但身口業故*唯(8)有三種。  於修性中慈無量修。但福亦是福業(9)類。  與此相應故意。由慈門所生起故。與此觀(10)倶起故。意及戒亦福亦業。  所餘信等相應法。(11)但福非餘。復次造作福名福業。謂福前分行。(12)此三是前分依止類。  爲成就此三。是故作福  (13)眞實福業*唯是故意。  此三是故意所縁福業(14)類。餘師説如此。 
(3)論曰。三類皆福。或業或事。隨其所應  如業(4)道説。謂如分別十業道中有業亦道有道(5)非業。此中有福亦業亦事。有福業非事。有(6)福事非業。有唯是福非業非事。  且施類中(7)身語二業具福業事三種義名。  彼等起思唯(8)名福業。  思倶有法唯受福名。戒類既唯身語(9)業性故。皆具受福業事名。  修類中慈唯名福(10)事。業之事故。  慈相應思以慈爲門。而造作(11)故。慈倶思戒唯名福業。  餘倶有法唯受福(12)名。或福業名顯作福義。謂福加行事顯所依。(13)謂施戒修是福業之事。  爲成彼三起福加(14)行故。  有説。唯思是眞福業。  福業之事謂施戒(15)修。以三爲門福業轉故。 
                     
kim idaṃ dānaṃ nāma | yad api dīyate daddānam | iha tu 
施者是何法。或説所施名施。(15)此三中 
何法名施。施招何(16)果。 
 
dīyate yena taddānaṃ 
偈曰。由此施是施。 
頌曰(17)由此捨名施 謂爲供爲益
(18)身語及能發 此招大富果 
 
bhavati sma | rāgādibhir api dīyate | na cātra tadiṣṭam | ato viśeṣaṇārthamāha 
釋曰。若由此因施(16)事得成。説此因爲施。由怖畏求得愛欲等。施(17)事亦成。此中不許彼爲施因。爲簡別彼故説(18)此言。 
(19)論曰。雖所捨物亦得施名。而於此中捨具(20)名施。謂由此具捨事得成故。捨所由是眞(21)施體。或由怖畏希求貪等捨事亦成。非此(22)意説。簡彼故説爲供益言。 
 
pūjānugrahakāmyayā | 
偈曰。欲供養利意。 
See the full verse quoted previously 
 
pareṣāṃ pūjānugrahakāmatābhyāṃ yena dīyate | kiṃ punas tatsyādyena dīyate | 
釋曰。於他由欲作供(19)養及利益事故施。是故此二是施因。若爾則(20)施但因非業。雖然若正由此法起故施得成。(21)此正是施。此法何相。 
謂爲於他供養(23)饒益而有所捨。此具名施。具名何謂。 
 
kāyavākkarma sotthānaṃ 
偈曰。身口及縁起。 
See the full verse quoted previously 
 
kiṃ punas tadutthānam | yena kalāpena tadutthāpyate | āha cātra 
釋曰。(22)縁起是何法。是法聚能生起身口業。此名(23)縁起。此中説偈 
謂身(24)語業及此能發。能發謂何。謂無貪倶能起(25)此聚。如有 
 
śubhena manasā dravyaṃ svaṃ dadāti yadā pumān |
tat kṣaṇaṃ kuśalāḥ skandhāḥ dānamityabhidhīyate ||” iti | 
(24)慧人由善心 若捨財於他
(25)此刹那善陰 説此名施業 
頌曰(26)若人以淨心 輟己而行施
(27)此刹那善蘊 總立以施名 
 
mahābhogyaphalaṃ ca tat || 4.113 || 
(26)偈曰。此大富爲果。 
See the full verse quoted previously 
 
tac caitaddānamayaṃ puṇyakriyāvastu mahābhogyaphalam | svabhāve caiṣa mayaḍveditavyaḥ |  tadyathā tṛṇamayaṃ gṛhaṃ parṇamayaṃ bhājanam iti | tat khalv etaddānaṃ 
釋曰。是施性福業類。能得(27)大富樂果報。  此施復何爲。 
(28)應知如是施類福業事。能招當現大財富(29)爲果。言施類福者。顯施爲體義。  如葉類(96a1)器草類舍等。戒修類言准此應釋。爲何所(2)益而行施耶。 
   
svaparārthobhayārthāya nobhayārthāya dīyate | 
偈曰。爲利自他二。(28)不爲二故施。 
頌曰(3)爲益自他倶 不爲二行施 
 
tatra yadavītarāgaḥ āryaḥ pṛthagjano vā vītarāgaś caitye dānaṃ dadāti tadasyātmana evārthāya |  pareṣāṃ tenānugrahābhāvāt |  yadāryo vītarāgaḥ parasattvebhyo dānaṃ dadāti sthāpayitvā dṛṣṭadharmavedanīyaṃ tatra dānaṃ pareṣām arthāya |  tena teṣām anugrahāt |  nātmano ’rthāya | tadvipākabhūmeratyantasamatikrāntatvāt |  yadavītarāgaḥ pṛthagjano vā vītarāgaḥ parasattvebhyo dadāti taddānam ubhayeṣām arthāya |  yadāryo vītarāgaś caitye dadāti sthāpayitvā dṛṣṭadharmavedanīyaṃ taddānamubhayeṣāṃ nārthāya |  taddhi kevalaṃ gauravaṃ kṛtjñābhyāṃ dīyate |  sāmānyena dānaṃ mahābhogyaphalamuktam | 
釋曰。此中若未離欲聖人。及未(29)離欲凡夫。於支提施物。此施*唯利益自身。(250b1)不爲利他。  他由此無利益故  若已離欲聖人。(2)以物施他衆生。除現報業。此施但爲利他。  他(3)由此得利益故。  不爲自身。此業果報地。永已(4)過故。  若未離欲聖人。及未離欲凡夫。以物施(5)他衆生。此施爲二利。謂自他。  若已離欲聖(6)人。於支提施物。除現報業。此業不爲二利。謂(7)自他。  此施*唯爲恭敬知恩故施。  若約通義(8)説。此施以大富樂爲果報。 
(4)論曰。此中一切未離欲貪及離欲貪諸異生(5)類。持己所有奉施制多。此施名爲唯爲自(6)益非他。  由此有獲益故。  若諸聖者已離(7)欲貪。施諸有情除順現受。此施名曰唯爲(8)益他。  以他由此獲饒益故。  非爲自益。超(9)果地故。  若彼一切未離欲貪及離欲貪諸(10)異生類。持己所有施諸有情。此施名爲爲(11)二倶益。  若彼聖者已離欲貪。奉施制多除(12)順現受。此施名曰不爲益二。  以此唯爲恭(13)敬報恩。  前已總明施招大富。今次當辯施(14)果別因。 
                 
tadviśeṣaḥ punar dātṛvastukṣetraviśeṣataḥ || 4.114 || 
偈曰。勝別由能(9)施。施類由勝故。 
頌曰(15)由主財田異 故施果差別 
 
tatra tāvat 
釋曰。此中能施勝者。 
(16)論曰。施有差別由三種因。謂主財田有差(17)別故。施差別故果有差別。且由施主差別(18)云何。 
 
dātā viśiṣṭaḥ śraddhādyaiḥ 
偈曰。(10)由信等人勝。 
頌曰(19)主異由信等 行敬重等施
(20)得尊重廣愛 應時難奪果 
 
śraddhāśīlaśrutādiguṇayukto dātā viśiṣṭo bhavati |  tasya taddānadātṛviśeṣeṇa phaladānaṃ prativiśiṣyate |  sa ca tādṛśo dātā 
釋曰。由信戒聞等徳相應故爲(11)勝。此人所行施。  由施主有勝徳。於與果最(12)勝。  若施主有如此徳。 
(21)論曰。由施主成信戒聞等差別功徳故名(22)主異。  由主異故施成差別。由施差別與果(23)有異。  諸有施主具如是徳。 
     
satkṛtyādi dadāti 
偈曰。以敬重等施。 
See the full verse quoted previously 
 
satkṛtya svahastaṃ kāle parānupahatya dadāti | 
釋(13)曰。若敬重心行施。自手行施。應時行施。不損(14)惱行施。 
能如法行敬(24)重等四施。如次便得尊重等四果。謂若施(25)主行敬重施。便感常爲他所尊重。若自手(26)施。便能感得於廣大財愛樂受用。若應時施(27)感應時財。所須應時不過時故。若無損(28)施 
 
ataḥ |
satkārodārarucitā kālānācchedyalābhitā
|| 4.115 || 
是故偈曰。得尊重大樂。應時及難奪。 
See the full verse quoted previously 
 
ato ’sya dātustattādṛśaṃ dānaṃ dattvā yathākramaṃ catvāro viśeṣā bhavanti |  satkāralābhī bhavati |  udāreṣu ca bhogeṣu ruciṃ labhate |  kālelna ca bhogān labhate nātikrāntikālena |  anācchedyāṃś ca bhogān labhate |  nāsya bhogāḥ parairācchādyante nāpy agnyādibhir vināśyante |  uktaṃ yathā dātā viśiṣyate tadviśeṣāc ca dānaviśeṣaḥ | 
(15)釋曰。若施主能行四徳施。次第得四種可愛(16)勝果。  謂得他恭敬尊重。  於大勝可愛塵起受(17)用意樂。  應受用時即得財物。不過受用時。  (18)所得財物不可侵奪。  謂怨親水火等。  説施主(19)勝徳義已。由施主有勝徳故。施有勝類。 
See the previous commentary which is the two records back  See the previous commentary which is the three records back  See the previous commentary which is the four records back  See the previous commentary which is the five records back  便感資財。  不爲他侵及火等壞。   
             
atha vastu kathaṃ viśiṣyate | 
復次(20)所施物有勝徳云何。 
由所施(29)財差別云何。 
 
varṇādisampadā vastu 
偈曰。色等徳物勝。 
頌曰(96b1)    財異由色等 得妙色好名
(2)衆愛柔軟身 有隨時樂觸 
 
viśiṣṭam iti vartate |  yadi yaddīyate dadvarṇagandharasasparśānām anyatamena_ api saṃpannaṃ bhavati |  evaṃ vastu viśiṣyate | tādṛśaṃ vastu dattvā kiṃ bhavati | yathākramam 
  釋曰。(21)若所施物色香味觸等徳隨一相應。  此物由(22)此徳勝若施如此有徳物此施何。有次第應(23)知。 
  (3)論曰。由所施財或闕或具色香味觸。如次(4)便得或闕或具妙色等果。   
     
surūpatvaṃ yaśasvi vā |
priyatā sukumārartusukhasparśāṅtā tataḥ
|| 4.116 || 
偈曰。妙色好名聞。可愛相軟滑。隨時樂觸(24)身。 
See the full verse quoted previously 
 
varṇasampannaṃ dattvā surūpo bhavati | gandhasaṃpannaṃ dattvā yaśasvī bhavati |  gandhavadyaśaso dikṣu vidhāraṇāt |  rasasaṃpannaṃ dattvā priyo bhavati | rasa iva svāduḥ |  sparśasaṃpannaṃ dattvā sukumārāṅgāś ca bhavati ṛtusukhasparśāni cāsyāṅgāni bhavanti yathā strīratnasya | 
釋曰。若施有色徳物。得端正可愛色報。若(25)施有香徳物得大好名聞。  如香於四方名聞(26)遍覆。  若施有味徳物。得報如美味。  爲一切世(27)間所愛。若施有觸徳物。得柔軟細滑身。復得(28)隨時安樂觸身。譬如寶女身田。 
謂所施財色具足(5)故便感妙色。香具足故便感好名。  如香芬(6)馥遍諸方故。  味具足故便感衆愛。如味美(7)妙衆所愛故。  觸具足故感柔軟身及有隨(8)時生樂受觸。如女寶等。果有減者由因闕(9)故。如是亦由具色香等故名財異。由財(10)異故。施體及果皆有差別。 
       
atha kṣetraṃ kathaṃ viśipyate | 
何徳爲勝。 
由所施田差別(11)云何。 
 
gatiduḥkhopakāritvaguṇaiḥ kṣetraṃ viśiṣyate | 
偈(29)曰。由道苦恩徳。施田有勝徳。 
頌曰(12)田異由趣苦 恩徳有差別 
 
gativiśeṣā tāvad viśiṣyate |  tathā hy uktaṃ bhagavatā “tiryagyonigatāya dānaṃ dattvā śataguṇo vipākaḥ pratikāṅkṣitavyaḥ |  duḥśīlāya manuṣyabhūtāya dānaṃ dattvā sahasraguṇa” iti |  duḥkhaviśeṣā dviśiṣyate | tathā hy aupadhikeṣu puṇyakriyāvastuṣu |  glāne dānaṃ glānopasthāpake dānam |  śītalikādiṣu ca dānam uktvoktame” bhiḥ saptabhiḥ auṣadhikaiḥ puṇyakriyāvastubhiḥ samanvāgatasya śrāddhasya kulaputrasya vā kuladuhiturvā na labhyaṃ puṇyānāṃ pramāṇam udgrahītum iti” |  upakāritvaviśeṣād yathā mātāpitror anyeṣāṃ copakāriṇām ṛṣyamṛgajātakādyudāharaṇāt |  guṇaviśeṣādyathā” śīlavate dattvā śatasahasraguṇo vipāka” ity evam ādi |  sarveṣāṃ tu dānānām 
  釋曰。如世尊(250c1)説。若施物於畜生。應受百倍果報。  若施物於(2)人道破戒衆生。應受千倍果報。  由苦差別。田(3)有勝徳者。如有攝福業類中説。一於病人行(4)施。二於看治病人行施。三於寒時行施。説如(5)此等施。復説。若與此有攝七種福業類相應。(6)有信善男子善女人。所得福徳不可校量。  See the previous record  See the previous record  由(7)恩差別田有勝徳者。如父母及餘有恩人。譬(8)如熊鹿本生經説。  由徳差別田有勝徳者。如(9)經言。若施物於有戒人。應受百千倍果報。如(10)此等。  於一切施中。 
(13)論曰。由所施田趣苦恩徳各有差別故名(14)田異。由田異故施果有殊。由趣別者。  如(15)世尊説。若施傍生受百倍果。  施犯戒人受(16)千倍果。  由苦別者。如七有依福業事中先(17)説應施客行病侍園林常食及寒風熱隨時(18)食等。復説。若有具足淨信男子女人成此(19)所説七種有依福業事者。所獲福徳不可(20)取量。  See the previous record  See the previous record  由恩別者。如父母師及餘有恩。如(21)熊鹿等本生經説諸有恩類。  由徳別者。如(22)契經言。若施持戒人受億倍果等。  於諸施(23)福最勝者何。 
                 
agraṃ muktasya muktāya 
偈曰。脱人施脱勝。 
頌曰(24)脱於勝菩薩 第八施最勝 
 
“yadvītarāgo vītarāgāya dattvā ’tidānami daṃ śreṣṭham āmiṣadāneṣu dānam ity uktaṃ bhagavatā | 
釋曰。(11)若離欲人。施物於離欲人。此施於一切財施(12)中。佛世尊説最勝。 
(25)論曰。薄伽梵説。若離染者於離染者施諸(26)資財。於財施中此爲最勝。 
 
bodhisattvasya ca 
偈曰。菩薩 
See the full verse quoted previously 
 
yad vā dānaṃ bodhisattve dadāti sarvasattvahitahetos tad amuktasyāpy amukte ’bhyādānam agram |  tat sthāpayitvā yāni bhagavato ’nyāny aṣṭau dānāny uktāni teṣām 
釋曰。菩薩所(13)行施。此施是一切衆生安樂利益事因故。此(14)施若非離欲人所行。及不於離欲人施。  此施(15)於一切施最勝。除菩薩施。是佛世尊所説八(16)種施。於中 
若諸菩薩所行(27)惠施。是普利樂諸有情因。雖不名爲脱施(28)於脱。  而於施福亦爲最勝。除此更有八種(29)施中。第八施福亦爲最勝。 
   
aṣṭamam || 4.117 || 
偈曰。及第八。 
See the full verse quoted previously 
 
agram iti vartate | katamāny aṣṭau |  āsādya dānaṃ bhayadānam adānme dānaṃ dāsyati me dānaṃ dattpūrvaṃ me dānaṃ pitṛbhiś ca pitāmahaiśceti dānaṃ dadāti svargārthaṃ dānaṃ kīrtyarthaṃ dānaṃ cittālaṅkārārthaṃ dānaṃ cittapariṣkārārthaṃ yiogasaṃbhārārtham uttamārthasya prāptaye dānaṃ dadāti |  tatrāsādya dānaṃ yat āsannebhya upagatebhyo dānaṃ dadātīti paurāṇāḥ |  bhayadānaṃ yadvināśābhimukhaṃ dṛṣṭvā varaṃ dadāmīti dadāti |  śeṣaṃ sugamatvānna vibhaktam |  srota āpattiphalapratipannakāya dānaṃ dattvā ’prameyavipākaḥ |  tato ’prameyataraḥ srota āpannāyeti vistareṇoktaṃ sūtre | apitu 
釋曰。最勝何者爲(17)八。  一已至施。二怖畏施。三已施我施。四當施(18)我施。五昔已施施。謂父及先亡等。六爲得天(19)道施。七爲得好名聞施。八爲莊嚴心施。爲心(20)資糧施。爲應衆理施。爲得最上品己利施。  已(21)至施者。先舊師解。於已至及親近人所行施。  (22)怖畏施者。此人見財物現前向滅壞。若施勝(23)自滅壞。由此意故行施。  所餘易解故不分別。  (24)若施物於須陀洹向人。此施果報不可稱量。  (25)若施物於須陀洹。百倍無量。如此廣説。應知(26)如經。復次 
八施者何。  一隨(96c1)至施。二怖畏施。三報恩施。四求報施。五習先(2)施。六希天施。七要名施。八爲莊嚴心爲資(3)助心爲資瑜伽爲得上義而行惠施。  隨(4)至施者。宿舊師言。隨近己至方能施與。  怖(5)畏施者。謂見此財壞相現前寧施不失。  習(6)先施者。謂習先人父祖家法而行惠施。餘(7)施易了故不別釋。  如契經説。施預流向其(8)果無量。施預流果果量更増。  乃至廣説頗(9)有施非聖果亦無量耶。 
             
mātṛpitṛglānadhārmakathikebhyo ’ntyajanmane |
bodhisattvāya cāmeyā anāryebhyo ’pi dakṣiṇā
|| 4.118 || 
偈曰。父母病説法。人後生菩薩。雖(27)凡夫中施。果報無數量。 
頌曰(10)父母病法師 最後生菩薩
(11)設非證聖者 施果亦無量 
 
ebhyaḥ pañcabhyaḥ pṛthagjanabhūtebhyo ’pyaprameyā phalato dakṣiṇā bhavati |  tatrāntyajanmā bodhisattvaś caramabhavikaḥ |  dharmakathikaś caturvidhe kṣetraviśeṣe katamasmin pakṣe dikṣeptavyaḥ |  upakāripakṣe |  sa hi mahākalyāṇamitram avidyāndhāyāṃ prajāyāṃ prajñācakṣuṣo dātā samaviṣamasya prakāśayitā anāsravasya dharmakāyasyātinivartayitā samāsato buddhakṛtyasya kartā | 
釋曰。此五人若皆是(28)凡夫。於彼行施。約果報無數無量。  於中最後(29)生菩薩説法人。  於四種勝田中。安立在何(251a1)田。  入恩田攝。  何以故。此人是善知識。世間無(2)明所闇。能施慧眼。能顯示平等不平等。能生(3)起無流法身。若略説此人能作佛所應作事。 
(12)論曰。如是五種設是異生。但施亦能招無量(13)果。  住最後有名最後生。  法師四田中是何(14)田所攝。  是恩田攝。  所以者何。爲諸世間大(15)善友故。無明所盲者能施慧眼故。開示世(16)間安危事故。令有情生起無漏法身故。以(17)要説者。善説法師乃至能爲佛所作事故。(18)於彼行施便招無量果。 
         
karmaṇāṃ tu gurulaghutvaṃ jñātukāmena samāsataḥ ṣaṭ kāraṇāni jñeyāni | tadyathā 
(4)若人欲知諸業輕重相。略説應知。有六種因。 
欲知諸業輕重相(19)者。應知輕重略由六因。其六者何。 
 
pṛṣṭhaṃ kṣetramadhiṣṭhānaṃ prayiogaścetanāśayaḥ |
eṣāṃ mṛdvadhimātratvāt karmamṛdvadhimātratā
|| 4.119 || 
(5)偈曰。後分田及依。前分故意願。此下上品故。(6)故業有下上。 
頌曰(20)後起田根本 加行思意樂
(21)由此下上故 業成下上品 
 
pṛṣṭhaṃ nāma yatkṛtasya punar anukriyā | kṣetraṃ nāma yatra kārāpakārāḥ kriyante |  adhiṣṭhānaṃ karmapathaḥ | prayogastadarthaṃ kāyavākkarma |  cetanā yayā karmapathaṃ niṣṭhāpayati |  āśayastadabhiprāya evaṃ caivaṃ ca kuryāmevaṃ caivaṃ ca na kariṣyāmīti |  kasyacit pṛṣṭhaparigraheṇaiva tatkarma guru saṃpadyate |  vipākanaiyamyenāvasthānāt |  kasyacit kṣetravaśenaiva |  tatraiva kṣetre punar adhiṣṭhānavaśāt guru saṃpadyate nānyathā |  yathā mātāitroḥ prāṇātipātāt na tvevamadattādānādikāt |  evam anyad api yojyam |  yasya tu sarvāṇyadhimātrāṇi bhavanti tasyātyarthamadhimātraṃ guru karma veditavyam |  yasya mṛdūni tasyātyarthaṃ mṛdu veditavyam || 
釋曰。後分者。若作此業已。復更(7)數數隨作。田者是處行損行益  依者謂業道。(8)前分者。爲得業道。身口故意。  若由此業道究(9)竟。故意者。  如此如此我應作。如此如此我正(10)作。願者謂求當來用。  有人由屬後分故。成重(11)品業。  定安立果報故。  復有人由屬田故業成(12)重品  於田由屬依止。此業成重品不由。餘因(13)依止謂業道。  譬如父母及餘衆生。由殺生依(14)止重。不由偸盜等重。  所餘應知亦爾。  若人作(15)業。此六因一切皆是上品。應知此業是最重(16)品。  若人作業。此六因一切皆是下品。應知此(17)業是最輕品。 
(22)論曰。後起者謂作已隨作。田謂於彼作損(23)作益。  根本者謂根本業道。加行者謂引彼身(24)語。  思謂由彼業道究竟。  意樂者謂所有意趣。(25)我應造作如是如是。我當造作如是如是。  (26)或有諸業唯由後起所攝受故得成重品。  (27)定安立彼異熟果故。  或有諸業由田成重。  (28)或有於田由根本力成重非餘。  如父母田(29)行殺罪重非盜等業。由餘成重。  例此應思。  (97a1)若有六因皆是上品。此業最重。  翻此最輕。(2)除此中間非最輕重。 
                       
kṛtaṃ copacitaṃ ca karmocyate | kathaṃ karmopacitaṃ bhavati | pañcabhiḥ karaṇaiḥ | 
經中説業有二種。一所作。二所(18)長。云何業是所長。由五種因。 
如契經説。有二種業。(3)一造作業。二増長業。何因説業名増長耶。(4)由五種因。何等爲五。 
 
saṃcetanasamāptibhyāṃ niṣkaukṛtya vipakṣataḥ |
parivārādvipākāc ca karmopacitam ucyate
|| 4.120 || 
偈曰。故意作圓(19)滿。無憂悔對治。由伴類果報。説業所増長。 
頌曰(5)由審思圓滿 無惡作對治
(6)有伴異熟故 此業名増長 
 
kathaṃ saṃcetanataḥ | saṃcintya kṛtaṃ bhavati nābuddhipūrvaṃ na sahasā kṛtam |  kathaṃ samāpattitaḥ |  kaścid ekena duścaritenāpāyānyātikaścid yāvat tribhiḥ |  kaścid ekena karmapathena kaścid yāvaddaśabhiḥ |  tatra yo yāvat ā gacchati tasminn asamāpte kṛtaṃ tatkarma nopacitam samāpte tūpacitam |  kathaṃ niṣkaukṛtyavipakṣataḥ |  nirvipratisāraṃ ca tat karma bhavati niṣpratipakṣaṃ ca |  kathaṃ parivārataḥ |  akuśalaṃ cākuśalaparivāraṃ ca bhavati |  kathaṃ vipākataḥ | vipākadāna niyataṃ bhavati |  evaṃ kuśalam api yojyam | ato ’nyathā karma kṛtaṃ bhavati nopacitam | 
釋(20)曰。云何由故意作。此業故意所作。非無意爲(21)先非怱促所作。熟研尋簡擇然後方作。  云何(22)由圓滿。  有人由一邪行墮惡道。有人乃至由(23)三。  有人由一業道墮惡道。乃至有人由十墮(24)惡道。  此中若人由此業量應墮惡道。此量未(25)圓滿。此業但是所作未是所長。若已圓滿方(26)是所長。  云何由無憂悔對治。  若人作業於中(27)無憂悔心。不受善行爲對治。  云何由伴類。  惑(28)作惡以惡爲伴類。  云何由果報。此業已定能(29)與果報。  善業亦應如此思。若異此相所作業。(251b1)但作非長。 
(7)論曰。由審思故者。謂彼所作業非先全不(8)思。非率爾思作。  由圓滿故者。  謂諸有情中。(9)或由一惡行便墮惡趣。或乃至三。  或由一(10)業道便墮惡趣。或乃至十。  此中若有齊此(11)量業應墮惡趣。未圓滿時但名造作不(12)名増長。若此已圓滿亦得増長名。  由無惡(13)作對治故者。  謂無追悔無對治業。  由有伴(14)故者。  謂作不善業不善爲助伴。  由異熟故(15)者。謂定與異熟  善翻此應知。異此諸業唯(16)名造作。 
                     
 
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