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Vasubandhu: Abhidharmakośabhāṣya

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ā ī ū
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š č ǰ γ    
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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
caitye sarāgasyātmārthaṃ dānam ity uktam |  tatrāsatyupabhoktari kathaṃ puṇyaṃ bhavati |  dvividhaṃ hi puṇyaṃ tyāgānvayaṃ tyāgādeva yadupapadyate paribhogānvayaṃ ca deyadharmaparibhogādyadutpadyate | 
前已説。未離欲人。於支提施物。(2)此施但爲自利不爲利他。  此中若無能受用(3)施物。云何此業成福。  福業有二種。一棄捨(4)爲類。若由捨物此福業生。二受用爲類。若(5)由受用所施物此福業生。此中 
如前所明。未離欲等持己所有奉(17)施制多。  此施名爲唯爲自益。既無受者福(18)如何成。  See the next commentary of the following verse 
     
caitye tyāgānvayaṃ puṇyaṃ 
偈曰。支提捨(6)類福。 
頌曰(19)制多捨類福 如慈等無受 
 
paribhogānvyaṃ puṇyaṃ nāsti | kathaṃ tatrāpratigṛhṇati kasmiṃścit puṇyam |  kiṃ punaḥ kāraṇaṃ sati pratigrahītari bhavitavyaṃ nāsatīti |  kasyacidapyanugrahābhāvāt | idamakāraṇam |  yadi hi puṇyaṃ parānugrahād eva syāt maitryādyapramāṇasamyagdṛṣṭibhāvanāyāṃ na syāt |  tasmād eṣṭavyaṃ caityai ’pi puṇyam | 
釋曰。於中無受用類福。彼若不受云何(7)有福。何因爲證。  若有能受必有福。若無能受(8)則無福。  隨一無利益故。此因不成證  何以故。(9)若福由利他故。成修慈等無量及正見應無(10)福。  是故應許此義。於支提福*唯捨爲類。 
(20)論曰。福有二類。一捨二受。捨類福者。謂由(21)善心但捨資財施福便起。受類福者。謂所(22)施田受用施物施福方起。於制多所奉施(23)供具雖無受類有捨類福。彼既不受福由(24)何生。復以何因知福生者  要由彼受不(25)受不生。  不受於他無攝益故。此非定證。  (26)若福要由攝益他成。則修慈等及正見等(27)應不生福。  是故應許供養制多有多福(28)生。 
         
maitryādivadagṛhṇati | 
偈(11)曰。如慈雖不受。 
See the full verse quoted previously 
 
yathā maitryādiṣv antareṇa_ api pratigrāhakaṃ parānugrahaṃ vā puṇyaṃ bhavati svacittaprabhavaṃ tathābhyatīte ’pi guṇavati tadbhaktikṛtaṃ svacittāt puṇyaṃ bhavati |  dānamānakriyā tarhi vyarthā prāpnoti |  na | tatkarmasamutthāpikāyā bhakteḥ prakṛṣṭataratvāt |  yathā hi śatruvadhābhiprāyasya tatsamutthāpitaṃ kāyavākkarma |  śatrusaṃjñayā tasmin mṛte ’pi kurvato bahutaram apuṇyaṃ jāyate |  nābhiprāyamātreṇa |  tathābhyatīte śāstari tadbhaktisamutthāṃ dānamānakriyāṃ kurvato bahutaraṃ puṇyaṃ jāyate |  na bhaktimātreṇa |  yadi svakṣetre dānakriyāvījamiṣṭaphalaṃ bhavati tatkṣetre tarhy aniṣṭaphalaṃ bhaviṣyati | 
釋曰。譬如於慈悲等觀中。雖(12)無能受及利益他事。有無量福生。從自心起。(13)如此若有徳人已滅。敬事心所作。從自心起(14)福。  若爾施恭敬等業。應成無果。是義不然。  何(15)以故。業生縁敬事心最勝故。  譬如有人欲殺(16)怨家。怨家先已死。此人猶想怨家起故意。造(17)身口業生多非福。不但由欲殺意。  See the previous record  See the previous record  如此大師(18)已去世。若人由敬事心起恭敬施等事。最生(19)多福。  不但由敬事心。  若於善田行施。及起恭(20)敬等業種子。得可愛報。若於惡田應得不可(21)愛報。 
如修慈等。謂如有一修慈等定。雖無(29)受者及攝益他。而從自心生無量福。如是(97b1)有徳者雖已滅過去而追伸敬養福由自(2)心生。  豈不唐捐此施敬業。不爾  發業心方(3)勝故。  謂如有一欲害怨家。彼命雖終猶懷(4)怨想發起種種惡身語業。生多非福非但(5)起心。  See the previous record  See the previous record  如是大師雖已過去追伸敬養起身(6)語業。方生多福  非但起心。  若於善田殖(7)施業種可招愛果。若於惡田雖施但應(8)招非愛果。此不應爾。所以者何。 
                 
kukṣetre ’pīṣṭaphalatā phalabījāviparyayāt || 4.121 || 
偈曰。惡田有好菓。菓種不倒故。 
頌曰(9)惡田有愛果 種果無倒故 
 
kukṣetre ’pi phalasya bījādaviparyayo dṛṣṭo mṛdvīkābījānmṛdvīkāphalamevotpadyate madhuraṃ nimbavījānnimbameva tiktam |  evaṃ kukṣetre ’pi parahitādhyāśayapravṛttasya dānabījasyeṣṭameva phalaṃ nirvartate nāniṣṭam |  kṣetradoṣāt tu tadvījamalpaphalaṃ vā bhavaty aphalaṃ vā |  gataṃ dānamayapuṇyakriyāvastu saprasaṅgam || 
釋曰。(22)於惡田見果。從種子無倒。謂從蒲桃種子。(23)*唯蒲桃子生。其味甘美。從維婆種子。*唯(24)*維婆子生。其味薟苦。  如此於惡田由安樂利(25)益他意。所生施業種子。*唯可愛果報生。非(26)不可愛。  惡行亦爾。由田過失此種子或少果(27)或無果。  説施性福業類及有立破已。 
(10)論曰。現見田中種果無倒。從末度迦種末(11)度迦果生。其味極美。從賃婆種賃婆果生。(12)其味極苦。非由田力種果有倒。  如是施主(13)雖於惡田而益他心殖諸施種。但招愛果(14)不招非愛。  然由田過令所殖種或生果少(15)或果全無。  施類福業事傍論已了。 
       
śīlamayaṃ vaktavyam | tad ucyate 
戒性今(28)當説。 
今次應辯(16)戒類福業事。 
 
dauḥśīlam aśubhaṃ rūpaṃ śīlaṃ tadviratiḥ 
偈曰。邪戒謂惡色。正戒離此二。 
頌曰(17)離犯戒及遮 名戒各有二
(18)非犯戒因壞 依治滅淨等 
 
akuśalaṃ hi rūpaṃ dauḥśīlyam ucyate | tasmād viratiḥ śīlam | sā punar viratiḥ 
釋曰。(29)惡性色。謂身口業説名惡戒。遠離此業説名(251c1)善戒。此遠離戒有二種。 
(19)論曰。諸不善色名爲犯戒。 
 
dvidhā | 
See the full verse quoted previously 
See the full verse quoted previously 
 
yayā ca viramyate vijñaptyā yac ca tadviramaṇam avijñaptiḥ |  na ca kevalaṃ dauḥśīlyād viratiḥ śīlam |  kiṃ tarhi | 
有教身口業。能遠離(2)惡説名有教戒。但是遠離性類説名無教戒。  (3)不但遠離惡戒名善戒。  何者 
此中性罪立犯戒(20)名。     
     
pratikṣiptāc ca buddhena 
偈曰。及是佛遮(4)制。 
 
 
yad api na prakṛtyā dauḥśīlayaṃ bhagavatā ca buddhena pratikṣiptam akālabhojanādikaṃ tasmād api dvidhā viratiḥ śīlam |  samāttaśikṣasya tu tad adhyācārād dauḥśīlyaṃ jāyate ||  uktaṃ tamāsena śīlam || 
釋曰。此業雖非自性惡戒。爲守人及正法(5)故。佛世尊立遮制戒。如非時食等。遠離所遮(6)制名善戒。此戒有二種。謂有教無教。  若人受(7)此戒。由犯事故得破戒罪。  若由略義戒性已(8)説。 
遮謂所遮非時食等。雖非性罪而佛爲(21)護法及有情別意遮止。受戒者犯亦名犯(22)戒。簡性罪故但立遮名。離性及遮倶説名(23)戒。此各有二。謂表無表。以身語業爲自性(24)故。  See the previous record  已略辯戒自性差別。 
     
viśuddhaṃ tu caturguṇam || 4.122 || 
偈曰。此清淨四徳。 
 
 
tattu śīlaṃ caturguṇaṃ bhavati | viparyayād aviśuddham | atha kathaṃ caturguṇam ity āha 
釋曰。若具四徳名清淨(9)戒。若翻四徳名染汚戒。云何具四徳。 
若具四徳得清淨(25)名。與此相違名不清淨。言四徳者。 
 
dauḥśīlyataddhetvahataṃ tadvipakṣaśamāśritam | 
偈曰。非(10)邪戒因汚。依對治寂滅。 
See the full verse quoted previously 
 
dauḥśītyena tāvad anupahataṃ bhavati yathoktena dauḥśīlyena | hetunā ’py anupahataṃ bhavati |  lobhādibhiḥ kleśopakleśaiḥ dauḥśīlyavipakṣāśritaṃ ca bhavati |  smṛtyupasthānasaṃniśritatvāt samāśritaṃ ca bhavati |  nopapattiviśeṣāśritam |  nirvāṇapariṇāmitavāt |  pañcabhiḥ kāraṇaiḥ ity apare |  maulaiḥ karmapathair viśuddhaṃ bhavati sāmantakair viśuddhaṃ vitarkair anupahataṃ smṛtyā ’nuparigahītaṃ nirvāṇapariṇāmitaṃ ceti |  caturvidhaṃ śīlamity apare |  bhayaśīlaṃ yadā jīvikāślokadaṇḍadurgatibhayāt pālyate |  āśāstiśīlaṃ yadbhavabhogasatkāratṛṣṇākṛtam |  bodhyaṅgānulomaṃ śīlaṃ yan mokṣārthaṃ samyagdṛṣṭikāṇām |  pariśuddhaṃ śīlam anāsravaśīlaṃ nirmalatvād iti || gataṃ śīlam || 
釋曰。非邪戒所汚者。(11)如前所説。破戒相隨一所不毀犯。  貪等諸煩(12)惱及利等染汚。皆所不觸。此戒依止。破戒對(13)治。  謂依念處等故。此戒依止寂滅起。  不依止(14)善道生勝類起。  爲得涅槃所迴向故。  有餘師(15)説。由五因故得清淨。  一由根本業道清淨。二(16)由前分清淨。三非邪覺觀所侵觸。四四念處(17)所攝持。五於涅槃所迴向。  有餘師説。戒有四(18)種。  一怖畏戒。由無資糧憂惱重罰惡道怖畏所(19)得。  二望得戒。謂生死樂具及他恭敬利養好(20)名貪欲所得。  三順覺分戒。謂能引解脱。有正(21)見人。厭患生死。求出離所得。  四無流戒。能對(22)治諸惑。是無垢清淨。説戒性已。修性福業類(23)今當説。 
一者不(26)爲犯戒所壞。犯戒謂前諸不善色。二者不(27)爲彼因所壞。  彼因謂貪等煩惱隨煩惱。三(28)者依治  謂依念住等。此能對治犯戒及因(29)故。四者依滅。  謂依涅槃迴向涅槃非勝(97c1)生故。等言爲顯復有異説。  See the previous record  有説。戒淨由五(2)種因。  一根本淨。二眷屬淨。三非尋害。四念攝(3)受。五迴向寂。  有餘師説。戒有四種。  一怖畏(4)戒。謂怖不活惡名治罰惡趣畏故受護尸(5)羅。  二希望戒。謂貪諸有勝位多財恭敬稱譽(6)受持淨戒。  三順覺支戒。謂爲求解脱及正(7)見等受持淨戒。  四清淨戒。謂無漏戒。彼能(8)永離業惑垢故。已辯戒類。修類當辯。 
                       
samāhitaṃ tu kuśalaṃ bhāvanā 
偈曰。寂靜地善業修。 
頌曰(9)等引善名修 極能熏心故 
 
kimidaṃ samāhitaṃ nāma | samādhisvabhāvaṃ sahabhū yat | kim artham etat bhāvanety ucyate | 
釋曰。寂靜者何(24)法。業與定地自性法倶起。云何説此法名修。 
(10)論曰。言等引善其體是何。謂三摩地自性倶(11)有。修名何義。 
 
cittavāsanāt || 4.123 || 
(25)偈曰。能薫心故。 
See the full verse quoted previously 
 
taddhi samāhitaṃ kuśalam atyarthaṃ cittaṃ vāsayati | guṇais tanmayīkaraṇāt saṃtateḥ |  puṣpais tilabhāvanāvat |  dānaṃ tāvan mahābhogatāyai saṃvartata ity uktam |  atha śīlaṃ bhāvanā ca 
釋曰。云何薫習。此寂靜地(26)善業最極能薫習心。能令心與徳成一性故。(27)及相續亦爾。  譬如以花熏麻。  前已説。此施以(28)大富樂爲果報。  戒修云何。 
謂熏習心以定地善於心相(12)續極能熏習令成徳類。  如花熏苣蕂。  是(13)故獨名修。前辯施福能招大富。  戒修二類(14)所感云何。 
       
svargāya śīlaṃ prādhānyāt visaṃyogāya bhāvanā | 
偈曰。由勝戒感天。(29)修感相離果。 
頌曰(15)戒修勝如次 感生天解脱 
 
dānam api svargāya śīlaṃ prādhānyāt | śīlam api visaṃyogāya | bhāvanā tu prādhānyāt |  sutra uktaṃ “catvāraḥ pudgalā brāhmaṇyaṃ puṇyaṃ prasavantīti” |  katamat tad brāhmapuṇyam |  yattallakṣaṇavipākasya karmaṇaḥ parimāṇajñāpanāyoktam iti vaibhāṣikāḥ |  pūrvācāryās tu vyācakṣate | 
釋曰。施亦能感天道。戒由勝能(252a1)能感天道。亦能感相離果等。修由勝能能感(2)相離果。亦能感天道等。  經中説。有四人能生(3)梵福業。  何法名梵福。  毘婆沙師説。爲校量(4)能感相報業故。説梵福業。隨一業菩薩所(5)修。能令得諸相中一相。此業量説名梵福。  先(6)舊諸師説。 
(16)論曰。戒感生天。修感解脱。勝言爲顯就勝(17)爲言。謂施亦能感生天果就勝説戒。持戒(18)亦能感離繋果就勝説修。  經説四人能生(19)梵福。一爲供養如來䭾都建窣堵波於未(20)曾處。二爲供養四方僧伽造寺施園四事(21)供給。三佛弟子破已能和。四於有情普修(22)慈等。  如是梵福其量云何。  See the next commentary which is the seven records ahead  See the next commentary of the following verse 
         
caturṇāṃ brāhmapuṇyatvaṃ kalpaṃ svargeṣu modanāt || 4.124 || 
偈曰。四業名梵福。劫生天樂故。 
頌曰(23)感劫生天等 爲一梵福量 
 
yāvat ā puṇyena kalpaṃ svargeṣu modate idaṃ brāhmaṃ puṇyam |  brahmapurohitānāṃ kalpāyuṣkatvāt |  nikāyāntare gāthāṃ paṭhanti 
釋(7)曰。隨福業量。能感一劫天道生及樂報。此業(8)名梵福。説此業有四種。何者爲四。一若此地(9)處。未經建立如來支提。於中造立如來藪斗(10)波。二若此地處。未經建立僧伽藍。於中造立(11)僧伽藍。三世尊弟子衆已破。能更引攝令和(12)合。四於十方衆生。修四無量心觀。此四種人。(13)如梵先行壽量。於天道中生。  受喜樂報。梵先(14)行天壽量一劫故。  佛説此人業同彼福業。於(15)別部中彼師説此偈 
(24)論曰。先軌範師作如是説。隨福能感一劫(25)生天受諸快樂是一福量。  由彼所感受快(26)樂時同梵輔天一劫壽故。  以於餘部有伽(27)他言 
     
“brāhmaṃ puṇyaṃ prasavati kalpaṃ svargeṣu modata” iti | 
(16)有信正見人 若修十勝行
(17)即生梵福業 劫生天樂故 
(28)有信正見人 修十勝行者
(29)便爲生梵福 感劫天樂故 
 
āmiṣadānamuktam | dharmadānaṃ vaktavyam | tad idam ucyate | 
(18)説財施已。法施今當説。 
(98a1)毘婆沙師作如是説。即於分別妙相業中。(2)所辯福量此即同彼。等言爲顯如是異説。(3)財施已説。法施云何。 
 
dharmadānaṃ yathābhūtasūtrādyakliṣṭadeśanā | 
偈曰。法施如實理。無(19)染説經等。 
頌曰(4)法施謂如實 無染辯經等 
 
sūtrādīnāṃ yathābhūtam akliṣṭadeśanā dharmadānam |  ato mahatīṃ ta ātmanaḥ puṇyajyāniṃ kurvanti ye viparītadharmaṃ deśayanti |  kliṣṭacittā vā lābhasatkāra yaśāṃsi vāñchantaḥ |  uktaṃ puṇyakriyāvastubhedena trividhaṃ kuśalaṃ punaḥ 
釋曰。修多羅等十二部正教如實(20)道理。無染汚心顯釋文義。是名法施。  是故此(21)人自作最廣大。自福減失及損他福。若人顛(22)倒説法。  或有染汚心。爲求利養恭敬名聞故(23)説法。此人亦爾。  説福業類差別已。復有三種(24)業類差別。 
(5)論曰。若能如實爲諸有情以無染心辯契(6)經等令生正解名爲法施。  故有顛倒  或染(7)汚心求利名譽恭敬辯者。是人便損自他(8)大福。  前已別釋三福業事。今釋經中順三分(9)善。 
       
puṇyanirvāṇanirvedhabhāgīyaṃ kuśalaṃ tridhā || 4.125 || 
偈曰。福解脱決擇。能感善有三。 
頌曰(10)順福順解脱 順決擇分三
(11)感愛果涅槃 聖道善如次 
 
puṇyabhāgīyaṃ yad iṣṭavipākaṃ mokṣabhāgīyaṃ yasminn utpanne niyataṃ parinirvāṇadharmā bhavati |  yasya saṃsārādīnavanairātmyanirvāṇaguṇadyotikāṃ kathāṃ śrutvā romaharṣāśrūpātau bhavatas tasyāsti mokṣabhāgīyaṃ kuśalamūlam ity avaseyaṃ pravṛṣīvāṅkuraprarohāt khalavileṣu bījāstitvam |  nirvedhabhāgīyamuṣmādi caturvidhaṃ paścād vyākhyāsyāmaḥ | 
釋(25)曰。復有別三種業類差別。一福徳分能。若此(26)業能感人天可愛報。二解脱分能。若業已起。(27)此人後時必定以涅槃爲法。  若人聽聞生死(28)過失諸法無我涅槃功徳。諸佛恩徳相應正(29)説。毛竪涙落悲讃等事起。此人昔已有解脱(252b1)分能善根。應如此決。譬如於夏月由見芽生(2)知地坎坼中先有種子。  三決擇分能。於暖等(3)位有四種。後當説。 
(12)論曰。言順福分者。謂感世間可愛果善。順(13)解脱分者。謂定能感涅槃果善。此善生已。(14)令彼有情名爲身中有涅槃法。  若有聞説(15)生死有過諸法無我涅槃有徳。身毛爲竪悲(16)泣墮涙。當知彼已殖順解脱分善。如見得(17)雨場有芽生知其穴中先有種子。  順決擇(18)分者。謂近能感聖道果善。即煖等四。後當(19)廣説。 
     
yad idaṃ loka ucyate lipimudrāgaṇanā kāvyaṃ saṃkhyeti ka eṣāṃ svabhāvaḥ | 
是世間所説。謂字印算量(4)文章數。此五體相云何。 
如世間所説書印算文數。此五自體云(20)何應知。 
 
yogapravartitaṃ karma sasamutthāpakaṃ tridhā |
lipimudre sagaṇanaṃ kāvyaṃ saṃkhyā yathākramam
|| 4.126 || 
偈曰。如理所成業。(5)共縁起有三。字印及算量。文章數次第。 
頌曰(21)諸如理所起 三業并能發
(22)如次爲書印 算文數自體 
 
yogapravartitam iti upāyaviśeṣapravartitam | tridhā karmeti kāyavāṅmanaskarma |  tatra lipimudre tāvad yogapravartitaṃ kāyakarma samutthāpanam |  gaṇanā kāvyaṃ ca vākkarma |  ity etāni pañcaskandhasvabhāvāni | saṃkhyā manaskarma | yan manasā saṃkalanaṃ dharmāṇām | 
釋(6)曰。如理所成者。正方便所生。有三者。謂身口(7)意業。  此中字印。若勝方便所作屬身業。此共(8)縁起。  算量文章若勝方便所作屬口業。亦共(9)縁起。  此四五陰爲性。數若勝方便所作屬意(10)業。亦共縁起。四陰爲性。此數即是心思。 
(23)論曰。如理起者。正加行生。三業應知即身(24)語意。能發即是能起此三。如其所應受想(25)等法。  此中書印以前身業及彼能發五蘊爲(26)體。  次算及文以前語業及彼  能發五蘊爲(27)體。後數應知。以前意業及彼能發四蘊爲(28)體。但由意思能數法故 
       
dharmāṇām idānīṃ kecit paryāyā ucyante | 
諸法(11)衆名今當説。 
今應略辯諸法異(29)名。 
 
sāvadyā nivṛtā hīnāḥ kliṣṭā dharmāḥ 
偈曰。有訶覆下性。染汚。 
頌曰(98b1)    善無漏名妙 染有罪覆劣
(2)善有爲應習 解脱名無上 
 
kliṣṭānāṃ dharmāṇāṃ sāvadyā nivṛtā hīnā iti paryāyāḥ | 
釋曰。(12)若法有染汚。有時説名有訶。或説爲有覆。或(13)説爲下劣性。 
(3)論曰。善無漏法亦名爲妙。諸染汚法亦名(4)有罪有覆及劣。准此妙劣餘中已成。故頌(5)不辯。 
 
śubhāmalāḥ |
praṇītāḥ
 
偈曰。善無。流美妙。 
See the full verse quoted previously 
 
kuśalānāsravāṇāṃ praṇītā iti paryāyaḥ |  hīnapraṇītebhyo ’nye madhyā iti siddhaṃ bhavati | 
釋曰。若善(14)無流説名美妙。  異下性及美妙法。應知此名(15)中。 
See the two records back   
   
saṃskṛtaśubhāḥ sevyāḥ 
偈曰。有爲善。應事。 
See the full verse quoted previously 
 
kusalasaṃskṛtānāṃ sevitavyā iti paryāyaḥ | śeṣā asevitavyā iti siddhaṃ bhavati |  kasmād asaṃskṛtaṃ na sevyam | anabhyasanīyatvād aphalatvāc ca | phalārthaṃ hi sevā bhavati |  sottarā anye sarvadharmāḥ | 
釋曰。若善有爲説此(16)名應事。所餘不應事此義自成。  云何無爲不(17)應事。不可數習増長故。又無果故。一切事皆(18)爲得果。  一切餘法皆有上。何法獨無上。 
諸有爲善亦名應習。餘非應習義准(6)已成。  何故無爲不名應習。不可數習令増(7)長故。又習爲果。此無果故。   
     
mokṣas tv anuttaraḥ || 4.127 || 
偈曰。(19)脱無上。 
See the full verse quoted previously 
 
na hi nirvāṇād viśiṣṭataram asti | tac ca sarvebhyo viśiṣṭaṃ kuśalanityatvāt | 
釋曰。涅槃是出離一切生死法。故名(20)解脱。此法於一切法無等。何以故。善眞實常(21)住故。尚無法等涅槃。何況有上 
解脱涅槃亦名(8)無上。以無一法能勝涅槃是善是常超衆(9)法故。餘法有上義准已成 
 
abhidharmakośabhāṣye karmanirddeśo nāma caturthaṃ kośasthānam iti || 
(22)阿毘達磨倶舍*釋論卷第十三(23)(24)(25)(26)(27)(28)(29) 
(10)説一切有部倶舍論卷第十八(11)(12) 
 
pañcamaṃ kośasthānam 
(252c1)(2)(3)阿毘達磨倶舍釋論卷第十四(4)  *婆藪盤豆造(5) 陳*天竺三藏眞諦譯 (6)  *中分別惑品第五 
(13)(14)阿毘達磨倶舍論卷第十九(15)  尊者世親造(16) 三藏法師玄奘奉  詔譯 (17)  分別隨眠品第五之一 
 
oṃ namo buddhāya 
 
 
 
“karmajaṃ lokavaicitryam” ity uktam |  tāni karmāṇy anuśayavaśād upacayaṃ gacchanti antareṇa cānuśayān bhavābhinirvarttane na samarthāni bhavanti |  ato veditavyāḥ 
(7)前已説。世間多種異從業生。  諸業由隨屬惑(8)故。至得生長。若離隨眠惑。於生諸有諸業。無(9)復功能。  是故應知。 
(18)前言世別皆由業生。  業由隨眠方得生(19)長。離隨眠業無感有能。  所以者何。隨眠有(20)幾。 
     
 
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