Bibliotheca Polyglotta

mūlaṃ bhavasyānuśayāḥ

彼偈曰。隨眠惑有本。

頌曰(21)隨眠諸有本　此差別有六
(22)謂貪瞋亦慢　無明見及疑

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kleśo hi pravartamāno daśa kṛtyāni karoti | mūlaṃ ca dṛḍhīkaroti saṃtatim avasthāpayati kṣetram āpādayati niḥṣyandaṃ nirvartayati karmabhavam abhinirharati svasaṃbhāraṃ arigṛhṇāti ālambane saṃmohayati vijñānasroto namayati kuśalapakṣād vyutkrāmati pandhanārthaṃ ca spharati dhātvanatikramayogeneti |

釋(10)曰。云何爲有本。若惑現在正起。能作十種事。 (11)一堅固根本。二安立相續。三數治自田。四生(12)起等流。五能引生業有。六圓滿自資糧。七令(13)迷境界。八引將識相續。九令離淨品善法類。(14)十成就縛義。由不得過自界故。

(23)論曰。由此隨眠是諸有本故業離此無感(24)有能。何故隨眠能爲有本。以諸煩惱現起(25)能爲十種事故。一堅根本。二立相續。三(26)治自田。四引等流。五發業有。六攝自具。七(27)迷所縁。八導識流。九越善品。十廣縛義。令(28)不能越自界地故。

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kati ceme ’nuśayāḥ | samāsena ṣaṭ | katame

彼隨眠惑有(15)幾種。若略説有。偈曰。六。釋曰。何者爲六。

由此隨眠能爲有本。(29)故業因此有感有能。此略應知差別有六。

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ṣaḍrāgaḥ pratighastathā |
māno ’vidyā ca dṛṣṭiś ca vicikitsā ca

偈(16)曰。謂如欲瞋。憍慢無明見。心疑。[See also the previous record]

See the full verse quoted previously

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athāgrahaṇaṃ rāgavaśenānyeṣām ālambanānuśāyitajñāpanārtham | etac ca paścāt pravedayiṣyāmaḥ |

釋曰。如欲(17)者。顯餘惑與欲同。由境界隨眠故。此義後當(18)説。

(98c1)謂貪瞋慢無明見疑。頌説亦言。意顯慢等亦(2)由貪力於境隨増。由貪隨増義如後辯。及(3)聲顯六體各不同。若諸隨眠體唯有六。何縁(4)經説有七隨眠。

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te punaḥ || 5.1 ||
ṣaḍrāgabhedāt saptoktāḥ

偈曰。復説彼。六由欲別七。

頌曰(5)六由貪異七　有貪上二界
(6)於内門轉故　爲遮解脱想

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ta ete ṣaḍ anuśayāḥ sūtre rāgasya dvidhā bhedaṃ kṛtvā saptoktāḥ | kāmarāgānuśayaḥ pratighānuśayo bhavarāgānuśayo mānānuśyaḥ avidyānuśayo dṛṣṭyanuśayo vicikitsānuśaya iti | katham idaṃ jñātavyaṃ kāmarāga evānuśayaḥ kāmarāgānuśayaḥ āhosvit kāmarāgasyānuśayaḥ kāmarāgānuśayaḥ | kiṃ cātaḥ | kāmarāga evānuśayaś cet sūtravirodhaḥ | “ihaikatyo na kāmarāgaparyavasthitena cetasā bahulaṃ viharati | utpannasya kāmarāgaparyavasthānasyottari niḥsaraṇaṃ yathābhūtaṃ prajānāti | tasya tatkāmarāgaparyavasthānaṃ sthāmaśaḥ samyaktvasamavahataṃ sānuśayaṃ prahīyata” iti | kāmarāgasyānuśayaś ced viprayuktānuśayaprasaṅgād abhidharmavirodhaḥ “kāmarāgānuśayas tribhir indriyaiḥ saṃprayukta” iti | kāmarāga evānuśya iti vaibhāṣikāḥ | evaṃ yāvad vicikitsaivānuśaya iti | nanu coktam evaṃ sūtravirodha iti | nāsti virodhaḥ | sānuśayaṃ sānubandham ity arthaḥ | aupacāriko vā sūtre ’nuśayaśabdaḥ prāptau | yathā duḥkho ’gnir iti | lākṣaṇikas tv abhidharme kleśa evānuśayaśabdaḥ | tasmāt saṃyuktā evānuśayāḥ | katham idaṃ gamyate | anuśayānāṃ

釋曰。於前偈(19)中所説。六隨眠惑。於中分欲爲二。更説彼爲(20)七。謂欲欲隨眠。瞋隨眠。有欲隨眠。憍慢隨(21)眠。無明隨眠。心見隨眠。疑隨眠。此義云何(22)應知。爲隨眠即是欲欲。爲隨眠異欲欲。譬如(23)石子體及提婆達多衣。若爾何有。若欲欲(24)即是隨眠。則違佛經。經云。世間有人。非欲欲(25)上心惑所染心數數長時住。如實見知是欲(26)欲上心惑出離義。於此人是欲欲上心惑。由(27)根由力。正所斷除。及與隨眠永得滅離。若汝(28)執別欲別隨眠。由立隨眠與欲不相應。則與(29)阿毘達磨藏相違。彼藏云。欲欲隨眠與三根(253a1)相應。毘婆沙師説。欲欲即是隨眠。乃至疑即(2)是隨眠。前不説與經相違耶。無相違。何以故。(3)經云及與隨眠永得滅離者。與隨從法永得(4)滅離。復次於經中隨眠言。是方便語。或至得(5)語。譬如地獄苦天上樂及説火苦。阿毘達磨(6)藏言。皆依直相起。隨眠即是惑故。一切隨眠(7)皆與受相應。云何得知。由隨眠

(7)論曰。即前所説六隨眠中分貪爲二。故經(8)説七。何等爲七。一欲貪隨眠。二瞋隨眠。三(9)有貪隨眠。四慢隨眠。五無明隨眠。六見隨眠。(10)七疑隨眠。欲貪隨眠依何義釋。爲欲貪體(11)即是隨眠。爲是欲貪之隨眠義。於餘六義(12)徴問亦爾。苦爾何失。二倶有過。若欲貪體(13)即是隨眠。便違契經。如契經説若有一類。(14)非於多時爲欲貪纒纒心而住。設心暫爾(15)起欲貪纒尋如實知出離方便。彼由此故(16)於欲貪纒能正遣除并隨眠斷。若是欲貪之(17)隨眠義。隨眠應是心不相應。便違對法。如(18)本論説。欲貪隨眠三根相應。毘婆沙師作如(19)是説。欲貪等體即是隨眠。豈不違經。無違(20)經失。并隨眠者并隨縛故。或經於得假説(21)隨眠。如火等中立苦等想。阿毘達磨依實(22)相説。即諸煩惱説名隨眠。由此隨眠是相(23)應法。何理爲證知定相應。以諸隨眠

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“cittakleśakaratvād āvaraṇatvāc chubhair viruddhatvāt” |

起心染汚故。(8)能爲障故。與善相違故。

染惱(24)心故。覆障心故。能違善故。

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由心爲隨眠惑所染(9)汚。未生善不得生。從已生善亦退故。故知隨(10)眠惑與心不相離。若由不相應。此義得成。無(11)時善法可得。由彼恒在故。由善法有時可得(12)故。

謂隨眠力能染(25)惱心。未生善不生。已生善退失。故隨眠體(26)非不相應。若不相應能爲此事則諸善法應(27)無起時。以不相應恒現前故。既諸善法容(28)有起時。

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“kuśalasya copalambhād aviprayuktāḥ atha ihānuśayāḥ” iti |

知隨眠與心相應。

故知隨眠是相應法。

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經部師説此義非證。若(13)人執隨眠惑不與心相應。此三義彼不執爲(14)隨眠所作。但是上心所作。若作如此執。則無(15)過失。如經部執。隨眠者是欲欲隨眠。此隨眠(16)不與心相應。亦不與心相離。由非別類故。若(17)惑眠説名隨眠。若惑覺説名上心。此惑眠何(18)相。不在現前種子隨逐惑覺。何相正現前起。(19)何者惑種子。是身相續功能。從惑生能生惑。(20)説名種子。譬如牙等。從舍利子生。能生舍(21)利子。若人執諸惑種子是別法。謂隨眠不相(22)應。此人應立別法爲念種子。若説隨眠非相(23)應非非相應。於六六經中。此義云何。經言。此(24)惑於此人樂受成欲隨眠。由此等言。此惑是(25)時未得隨眠。若爾於何時。眠時是時。或於因(26)説果名。故稱隨眠。且置此論。應更顯本義。

此皆非證。所(29)以者何。若許隨眠非相應者。不許上三事(99a1)是隨眠所爲。然經部師所説最善。經部於此(2)所説如何。彼説欲貪之隨眠義。然隨眠體非(3)心相應。非不相應。無別物故。煩惱睡位説(4)名隨眠。於覺位中即名纒故。何名爲睡。謂(5)不現行種子隨逐。何名爲覺。謂諸煩惱現(6)起纒心。何等名爲煩惱種子。謂自體上差別(7)功能。從煩惱生能生煩惱。如念種子是證(8)智生能生當念功能差別。又如芽等有前(9)果生能生後果功能差別。若執煩惱別有(10)隨眠心不相應名煩惱種。應許念種非(11)但功能別有不相應能引生後念。此既不(12)爾。彼云何然。差別因縁不可得故。若爾六(13)六契經相違。經説於樂受有貪隨眠故。經(14)但説有。不言爾時即有隨眠。何所違害。 (15)於何時有。於彼睡時。或假於因立隨眠想。(16)傍論且止。應辯正論。

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ya eṣa sūtre rāgasya bhedaḥ kṛtaḥ kāmarāgo bhavarāga iti |

於(27)經中所説欲差別。謂欲欲有欲。

言貪分二。謂欲有貪。

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ko ’yaṃ bhavarāgaḥ |

此有欲是何(28)法。

(17)此中有貪以何爲體。

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bhavarāgo dvidhātujaḥ |

偈曰。有欲二界生。

See the full verse quoted previously

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rūpārūpyadhātujo rāgo bhavarāgaḥ kṛṭaḥ | kiṃ kāraṇam evaṃ kṛtaḥ |

釋曰。色界無色界中生(29)欲。説名有欲。爲何因作如此名。

謂色無色二界中貪此。(18)名何因唯於彼立。

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antarmukhatvāt tanmokṣasaṃjñāvyāvṛttaye kṛtaḥ || 5.2 ||

偈曰。内門起(253b1)故説斷彼解脱想。

See the full verse quote previously

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samāpattirāgo hi teṣāṃ prāyeṇa | sa cāntarmukhapravṛttastasmāt bhavarāgaḥ | uktastayoḥ kila dhātvormokṣasaṃjñāvyāvyavarttanārthamekeṣām iti | ātmabhāva eva tu bhavaḥ | te ca sattvāḥ samāpattiṃ sāśrayā māsvādayanta ātmabhāvamevāsvādayanti kāmavītarāgatvāt | ataḥ sa rāgo bhavarāga ity uktaḥ | punar ete ṣaḍanuśayā abhidharme daśa kriyante | kathaṃ kṛtvā |

釋曰。於彼二界人。多起三(2)摩跋提欲。此欲依内門起故。説名有欲。復次(3)於此二界中。有餘人起涅槃想。爲除彼涅槃(4)想故。説此欲名有欲。有者謂身體。即是五陰。 (5)於彼衆生噉三摩跋提及依止味。離欲欲界(6)故。是故此欲名有欲。此六種隨眠。於阿毘(7)達磨藏中復分爲十。云何爲十。

彼貪多託内門轉故。謂(19)彼二界多起定貪。一切定貪於内門轉故。唯(20)於彼立有貪名。又由有人於上二界起解(21)脱想。爲遮彼故。謂於上界立有貪名。顯(22)彼所縁非眞解脱。此中自體立以有名。彼諸(23)有情多於等至及所依止深生味著故。説(24)彼唯味著自體。非味著境。離欲貪故。由(25)此唯彼立有貪名。既説有貪在上二界。義(26)准欲界貪名欲貪。故於頌中不別顯示。即(27)上所説六種隨眠。於本論中復分爲十。如(28)何成十。

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dṛṣṭayaḥ pañca satkāyamithyāntagrāhadṛṣṭayaḥ |
dṛṣṭiśīlavṛtaparāmarśāviti punar daśa || 5.3 ||

偈曰。見五。(8)謂身見。邊見及邪見。見取戒執取。由此(9)復成十。

頌曰(29)六由見異十　異謂有身見
(99b1)邊執見邪見　見取戒禁取

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ṣaṇṇām anuśayānāṃ dṛṣṭiṃ pañcadhā kṛtvā daśa bhavanti | pañca dṛṣṭisvabhāvāḥ satkāyadṛṣṭirantagrahadṛṣṭirmithyādṛṣṭirdṛṣṭiparāmarśaḥ śīlavṛtaparāmarśaś ca | yathā dṛṣṭisvabhāvāḥ rāgapratidhho māno ’vidyā vicikitsā | ete punar ete daśānuśayā abhidharme ’ṣṭānavatiḥ kriyante | kāmāvacarāḥ ṣaṭtriṃśad rūpāvacarā ekatriṃśat ārūpyāvacarā ekatriṃśat | kathaṃ kṛtvā | samāsato hy ete ’nuśayāstraidhātukā darśanaprahātavyā bhāvanāprahātavyāś ca | tatra tāvat kāmāvacarā darśanaprahātavyā dvātriṃśat | katame ta ity āha

釋曰。本立六爲隨眠惑。於中分見(10)爲五故成十。於中五以見爲自性。謂身見邊(11)見邪見見取戒執取。五以非見爲性。謂欲瞋(12)慢無明疑。復次此十隨眠惑。於阿毘達磨藏(13)中。更立爲九十八。於欲界中有三十六。色界(14)中有三十一。無色界中有三十一。若略説此(15)隨眠惑名三界惑。或説名見修所滅惑。於中(16)欲界見諦所滅有三十二。何者三十二。

(2)論曰。六隨眠中見行異爲五。餘非見五積(3)數總成十故於十中五是見性。一有身見。(4)二邊執見。三邪見。四見取。五戒禁取。五非(5)見性。一貪二瞋三慢四無明五疑。又即所説(6)六種隨眠。於本論中説九十八。依何義(7)説九十八耶。頌曰(8)六行部界異　故成九十八
(9)欲見苦等斷　十七七八四
(10)謂如次具離　三二見見疑
(11)色無色除瞋　餘等如欲説(12)論曰。六種隨眠由行部界有差別故成九(13)十八。謂於六中由見行異分別爲十。如前(14)已辯。即此所辯十種隨眠。部界不同成九十(15)八。部謂見四諦修所斷五部。界謂欲色無色(16)三界。且於欲界五部不同乘十隨眠成三(17)十六。謂見苦諦至修所斷。

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daśaite saptasapta_Aṣṭau tridvidṛṣṭivivarjitāḥ | yathākramaṃ prahīyante kāme duḥkhādidarśanaiḥ || 5.4 ||

偈曰。(17)彼十七七八。三二見所離。次第倶斷滅。見欲(18)苦等故。

如次有十七七(18)八四。即上五部。於十隨眠一二一一如其(19)次第。具離三見二見見疑。[See the also full verse quoted previously]

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ya ete daśānuśayā uktā ete kāmadhātau daśāpi duḥkhadarśanaheyāḥ santi | ebhya eva sapta samudayadarśanapraheyāḥ | sapta nirodhadarśanaheyāḥ satkāyadṛṣṭimantagrāhadṛṣṭiṃ śīlavrataparāmarśaṃ ca varjayitvā | aṣṭau mārgadarśanaheyāḥ | satkāyadṛṣṭimantagrāhadṛṣṭiṃ ca varjayitvā | ity ete kāmāvacarā dvātriṃśadanuśayā darśanaprahātavyāḥ | satyānāṃ darśanamātreṇa prahāṇāt |

釋曰。是所説十惑。於欲界具十見(19)苦所滅。於中七見集所滅。七見滅所滅。除身(20)見邊見戒執取故。八見道所滅。除身見邊見(21)故。如此欲界三十二惑説名見諦所滅。由唯(22)見諦除滅故。

謂見苦諦所斷具(20)十。見集滅諦所斷各七。離有身見邊見(21)戒取。見道諦所斷八。離有身見及邊執見。(22)修所斷四。離見及疑。如是合成三十六種。 (23)前三十二名見所斷。纔見諦時彼則斷故。

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catvāro bhāvanāheyāḥ

偈曰。四惑名修滅。

最(24)後有四名修所斷。

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tadyathā rāgaḥ pratigho māno ’vidyā ca | dṛṣṭasatyasya paścāt mārgābhyāsena prahāṇāt | tadevaṃ satkāyadṛṣṭirekaprakārā bhavati duḥkhadarśanaheyā | evam antagrāhadṛṣṭiḥ mithyādṛṣṭiś catuṣprakārā bhavati | duḥkhasamudayanirodhamārgadarśanaheyā | evaṃ dṛṣṭiparāmarśo vicikitsā ca | śīlavrataparāmaṛśo dviprakāraḥ duḥkhamārgadarśanaheyaḥ | rāgapratighamānāvidyāḥ pañcaprakārāś catuḥsatyadarśanaheyā bhāvanāheyāś ca | kīdṛśā ete duḥkhadarśanaheyāḥ kīdṛśā yāvad bhāvanāheyāḥ | ye yaddarśanaheyālambanāste taddarśanaheyā avaśiṣṭā bhāvanāheyāḥ | tā eva dvādaśa dṛṣṭayo bhavanti catasro vicikitsāḥ pañca rāgāḥ pañca pratighāḥ pañca mānāṃ pañcāvidyā ity ete kāmāvacarāḥ ṣaṭtriṃśadanuśayā bhavanti |

釋曰。四惑(23)者。謂欲瞋慢無明。彼云何是修所滅。若人先(24)已見四諦。後由數修習道。方能滅除如此身(25)見。於中但一品見苦所滅。邊見亦爾。邪見有(26)四品。見苦集滅道所滅。見取疑亦爾。戒執取(27)有二品。見苦道所滅。欲瞋慢無明有五品。見(28)四諦及修道所滅。於中彼何相見苦所滅。乃(29)至何相修道所滅。由見諦相彼滅。及能縁彼(253c1)故。説見諦滅。所餘名修道所滅。若立如此見(2)成十二。疑成四欲五瞋五慢五無明五。如此(3)欲界惑。合成三十六種。

見四諦已後後時中數(25)數習道彼方斷故。如是已顯。十隨眠中薩迦(26)耶見唯在一部。謂見苦所斷。邊執見亦爾。(27)戒禁取通在二部。謂見苦見道所斷。邪見通(28)四部。謂見苦集滅道所斷。 See the previous record 見取疑亦爾。 See the previous record (three records back) 餘貪(29)等四各通五部。謂見四諦及修所斷。此中(99c1)何相見苦所斷。乃至何相是修所斷。若縁(2)見此所斷爲境名見此所斷。餘名修所斷。 (3)如是六中見分十二。疑分爲四。餘四各五。(4)故欲界中有三十六。

. . . . . . . . . . .

ta evāpratighāḥ punaḥ |
rūpadhātau

偈曰。合彼＊唯除瞋。(4)色惑。

See the full verse quoted previously

.

pañcaprakāraṃ pratigham apahāya ta eva rūpāvacarā ekatriṃśadanuśayā bhavanti | yathā rūpadhātau

釋曰。除五品瞋。如此名色界惑。合三十(5)一。如色界惑。

色無色界五部各除瞋。(5)餘與欲同。故各三十一。

. .

tathārūpye

偈曰。無色爾。

See the full verse quoted previously

.

ekatriṃśad anuśayā bhavanti |

釋曰。無色界惑(6)亦三十一。

NO Chinese

.

ity aṣṭānavatir matāḥ || 5.5 ||

偈曰。故立九十八。

See the full verse quoted previously

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ta evam ete ṣaḍanuśayā ākāraprakāradhātubhedairaṣṭānavatirmatāḥ āmidhārmikāṇām |

釋曰。如此六隨(7)眠惑。所縁法相及對治并界差別故。阿毘達(8)磨師。立爲九十八隨眠惑。

由是本論以六隨(6)眠行部界殊説九十八。

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ya ime darśanaprahātavyānuśayā uktāḥ kimete niyataṃ darśanenaiva prahīyante | nety āha | kiṃ tarhi |

是見諦所滅隨眠(9)惑爲決定。＊唯由見四諦滅。爲非。説非。云何

於此所辯九十(7)八中八十八見所斷。忍所害故。十隨眠修所(8)斷。智所害故。如是所説見修所斷爲決定(9)爾。不爾云何。

. .

bhavāgrajāḥ kṣāntivadhyā dṛggheyā eva

(10)偈曰。有頂忍所滅。定見滅。

頌曰(10)忍所害隨眠　有頂唯見斷
(11)餘通見修斷　智所害唯修

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ye bhavāgrabhūmijā anvayajñānakṣāntiheyā anuśayāste darśanaheyā eva na bhāvanāheyāḥ |

釋曰。此隨眠惑。(11)於有頂生類忍所滅。是彼必定見諦所滅。非(12)修道所滅。

(12)論曰。忍聲通説法類智忍。於忍所害諸(13)隨眠中有頂地攝唯見所斷。唯類智忍方能(14)斷故。餘八地攝通見修斷。謂聖者斷唯見非(15)修。

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śeṣajāḥ |
dṛgbhāvanābhyām

偈曰。餘生。見修滅。

See the full verse quoted previously

.

kṣāntivadhyā iti vartate | śeṣāsu bhūmiṣu yathāyogaṃ dharmānvayajñānakṣāntiheyā anuśayā āryāṇāṃ darśanaheyāḥ pṛthagjanānāṃ bhāvanāheyāḥ |

釋曰。忍所滅(13)此言流。於所餘地如理法忍類忍所滅隨眠(14)惑。於聖人是見諦所滅。於凡夫是修道所滅。

法類智忍如應斷故。若異生斷唯修非(16)見。數習世俗智所斷故。

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akṣāntivadhyā bhāvanayaiva tu || 5.6 ||

(15)偈曰。非忍滅。必修道滅。

See the full verse quoted previously

.

sarvāsu bhūmiṣu ye ’nuśayā jñānavadhyāste ubhayeṣāṃ nityaṃ bhāvanāheyāḥ | naiva hi bāhyakānāṃ darśanaprahātavyāḥ prahīyanta ity apare | tathā hi mahākarmavibhāgasūtre pūrvāntakalpakānāṃ ca śāśvatavādināmekatyaśāśvatikānām ahetusamutpattikānāṃ ca vītarāgāṇāṃ ca kāmadhātvālambanānāṃ dṛṣṭīnāṃ samudācāra uktaḥ | na ca rūpāvacarāṇāṃ kleśānāṃ kāmadhāturālambanaṃ vītarāgatvāt | tasmāt kāmapratisaṃyuktā eva tā aprahīṇā iti | dṛṣṭyutpādasamakālaṃ te parihīṇā devadatta iveti vaibhāṣikāḥ |

釋曰。於一切地中(16)惑。凡是智所滅。於二人恒修道所滅。有餘師(17)説。見諦所滅惑。非外凡夫所滅。何以故。於大(18)分別業經中説。分別前際人説常住。或説隨(19)一常住。或説不由因生。此三離欲人。縁欲界(20)起諸見。説有通行。若色界惑。不能以欲界法(21)爲境。由離欲界欲故。是故知欲界相應諸見(22)不得滅。同諸見生時。彼已退定。猶如提婆達(23)多毘婆沙師説如此。

智所害諸隨眠。一(17)切地攝唯修所斷。以諸聖者及諸異生。如其(18)所應皆由數習無漏世俗智所斷故。有餘(19)師説。外道諸仙不能伏斷見所斷惑。如大(20)分別諸業契經説。離欲貪諸外道類有縁(21)欲界邪見現行。及梵網經亦説。彼類有縁(22)欲界諸見現行。謂於前際分別論者。有(23)執全常。有執一分。有執諸法無因生等。 (24)非色界惑縁欲界生。於欲界境已離貪故。 (25)定是欲界諸見未斷。毘婆沙師釋彼經義。起(26)見時暫退。如提婆達多。

. . . . . .

dṛṣṭayaḥ paṇca nāmato nirdiṣṭā na tu svabhāvatastat kastāsāṃ svabhāvaḥ |

此五見由名已説。不由(24)自性。彼自性云何。

由行有殊分見(27)爲五。名先已列。自體如何。

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ātmātmīyadruvocchedanāstihīnāgradṛṣṭayaḥ |
ahetvamārge taddṛṣṭir etās tāḥ pañca dṛṣṭayaḥ || 5.7 ||

偈曰。我我所常斷。無於(25)下勝見。非因道此見。是名五見性。

頌曰(28)我我所斷常　撥無劣謂勝
(29)非因道妄謂　是五見自體

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ātmadṛṣṭir ātmīyadṛṣṭir vā satkāyadṛṣṭiḥ | sīdatīti sat | cayaḥ kāyaḥ saṃghātaḥ skandha ity arthaḥ | saccāyaṃ kāyaśceti satkāyaḥ pañcopādānaskandhāḥ | nityasaṃjñāṃ piṇḍasaṃjñāṃ ca tyājayitumevaṃ dyotitā | etatpūrvako hi teṣvātmagrahaḥ | satkāye dṛṣṭiḥ satkāyadṛṣṭiḥ | sarvaiva sāsravālambanā dṛṣṭiḥ satkāye | ātmātmīyadṛṣṭir eva tu satkāyadṛṣṭiruktā | yathā gamyeta satkāyadṛṣṭiriyaṃ nātmani nātmīye veti | yathoktaṃ “ye kecid bhikṣavaḥ śramaṇā vā brāhmaṇā vā ātmeti samanupaśyantaḥ samanupaśyanti sarve ta imāneva pañcopādānaskandhān” iti | tasyaivātmābhimatasya vastuno dhruvadṛṣṭir ucchedadṛṣṭir vā ’ntagrāhadṛṣṭiḥ | śāśvatocchedāntagrahaṇāt | sati duḥkhādisatye nāstīti dṛṣṭir mithyādṛṣṭiḥ | sarvaiva hi viparītasvabhāvapravṛṭtā dṛṣṭirmithyādṛṣṭiḥ ekaiva tūktā | atiśayavattvāt durgandhakṣatavat | eṣā hy apavādikā anyāstu samāropikāḥ | hīne agradṛṣṭirdṛṣṭiparāmarśaḥ | kiṃ hīnam | sarvaṃ sāsravam | āryaiḥ prahīṇatvāt | tasyāgrato grahaṇaṃ dṛṣṭiparāmarśaḥ | dṛṣṭyādiparāmarśa iti vaktavye ādiśabdalopaḥ kṛtaḥ | ahetau hetudṛṣṭiramārge mārgadṛṣṭiḥ śīlavṛtaparāmarśaḥ | tadyathā maheśvaro na heturlokānām | taṃ ca hetuṃ paśyati prajāpatimanyaṃ vā | agnijalapraveśādayaś ca na hetuḥ svargasya tāṃś ca hetuṃ paśyati | śīlavratamātrakaṃ sāṃkhyayogajñānādayaś ca na mārgo mokṣāsya tāṃś ca mārgaṃ paśyati | atra_ api kilādiśabdalopaḥ kṛta ityetāstāḥ pañca dṛṣṭayo veditavyāḥ | satyakāraṇe kāraṇadṛṣṭiḥ śilavrataparāmarśaḥ | kasmād ayaṃ na samudayadarśanaprahātavyaḥ | yo hi kaścid īśvaraḥ prajāpatimanyaṃ vā kāraṇaṃ paśyati sa tannityamekaṃ cātmānaṃ kartāramabhiniviśya | tadyasmāt sa

釋曰。我及(26)我所見名身見。由刹那刹那壞故説滅。由聚(27)集故名身。以陰爲義。此法亦壞亦聚故名滅(28)身。謂五取陰。爲除彼計常想。及於聚執一想。(29)故説如此。何以故。彼我見於五陰以此想爲(254a1)先。於滅及身。不如執説名身見。一切見能縁(2)有流法爲境。悉縁滅身。而但立我我所見名(3)滅身見者。欲令彼知此見＊唯於滅於身起。非(4)於我我所。如經言。世間若有沙門婆羅門。起(5)見謂有我。是彼一切＊唯於五陰起。我見是類(6)彼所許爲我。或執見爲常。或執見爲斷。是名(7)邊見。由執常邊斷邊故。於實有苦等諦執見(8)爲無。故名邪見。一切見皆翻違理起。悉是邪(9)見。但説一見爲邪見者。由此見最惡能斷善(10)根故。故説爲邪見。譬如臭酥及惡旃陀羅。 (11)此一向非撥故。所餘諸見但有増益。於下品(12)法執爲最勝。説名見取。何法名下品。謂一切(13)有流法。聖人所棄捨故。執此法爲最勝。是名(14)見取。應説見等勝取見。此中除等見言。非因(15)中因見。非道中道見。名戒執取見。譬如摩醯(16)首羅非世間因。彼觀爲因。世主天等所餘諸(17)物亦爾。入火水等非生天因。彼觀爲因。＊唯(18)執僧佉踰伽等智非解脱道。彼觀爲道。此中(19)應知除等見言。如此五見性應知。若非因中(20)起因見。云何此見非見集所滅。若有人見自(21)在及世主爲因。此人必執此爲常爲一我作(22)者。是故此

(100a1)論曰。執我及我所是薩迦耶見。壞故名薩。 (2)聚謂迦耶。即是無常和合蘊義。迦耶即薩(3)名薩迦耶。此薩迦耶即五取蘊。爲遮常一(4)想故立此名。要此想爲先方執我故。毘婆(5)沙者作如是釋。有故名薩。身義如前。勿(6)無所縁計我我所。故説此見縁於有身。縁(7)薩迦耶而起此見。故標此見名薩迦耶。諸(8)見但縁有漏法者。皆應標以薩迦耶名。 (9)然佛但於我我所執摽此名者。令知此(10)見縁薩迦耶非我我所。以我我所畢竟無(11)故。如契經説。苾芻當知。世間沙門婆羅門(12)等。諸有執我等隨觀見一切。唯於五取蘊(13)起。即於所執我我所事執斷執常名邊執(14)見。以妄執取斷常邊故。於實有體苦等諦(15)中。起見撥無名爲邪見。一切妄見皆顛倒轉(16)並應名邪。而但撥無名邪見者。以過甚故。(17)如説臭酥惡執惡等。此唯損減。餘増益故。(18)於劣謂勝名爲見取。有漏名劣。聖所斷故。(19)執劣爲勝總名見取。理實應立見等取名。(20)略去等言但名見取。於非因道謂因道(21)見。一切總説名戒禁取。如大自在生主。或餘(22)非世間因妄起因執。 See the previous record 投水火等種種邪行。(23)非生天因妄起因執唯受持戒禁。數相應(24)智等。非解脱道妄起道執。理實應立戒禁(25)等取名。略去等言但名戒禁取。是謂五見(26)自體。應知。若於非因起是因見。此見何故(27)非見集斷。 See the next record after the following verse

. . . . . . . . . . . . . . . . . . . . . . . . . .

īśvarādiṣu nityātmaviparyāsāt pravartate | kāraṇābhiniveśo ’to duḥkhadṛggheya eva saḥ || 5.8 ||

偈曰。於自在等處。從常我倒生。因(23)等虚妄執。是故見苦滅。

頌曰(28)於大自在等　非因妄執因
(29)從常我倒生　故唯見苦斷

.

duḥkhadarśanādeva hi teṣu tau nityātmagrāhau prahīyete | tasmāt tatkṛto ’pi kāraṇābhiniveśastata eva prahīyate | yas tarhi jalāgnipraveśādibhiḥ svargopapattiṃ paśyati śīlavṛtena vā śuddhiṃ so ’pi duḥkhadarśanaprahātavya eva | eṣa hi śāstrapāṭhaḥ | “ye caivaṃ dṛṣṭaya evaṃvādino yadayaṃ puruṣapudgalo gośīlaṃ samādāya vartate mṛgaśīlaṃ kukkuraśīlaṃ, sa tena śudhyati mucyate sukhaduḥkhaṃ vyatikrāmati sukhaduḥkhavyatikramaṃ cānuprāpnoti | akāraṇaṃ kāraṇataḥ pratyeti śīlavrataparāmarśo duḥkhadarśanaprahātavyaḥ” iti vistaraḥ | kiṃ punaḥ kāraṇam asau duḥkhadarśanaprahātavyaḥ | duḥkhe vipratipannatvāt | sarveṣāṃ sāsravālambanānāṃ duḥkhe vipratipannatvāt | kīdṛśo vā ’nyaḥ śīlavṛtaparāmarśo mārgedarśanaprahātvyaḥ | yo mārgadarśanaprahātavyālambanaḥ | so ’pi hi nāma duḥkhe vipratipannaḥ | yasya ca mārgālambanā mithyādṛṣṭirvicikitsā vā ’sti sa nāsti mokṣamārga iti paśyan vicikitsan vā kathaṃ tayā śuddhiṃ pratyeṣyati | athānyaṃ mokṣamārgaṃ parāmṛśya eṣa mokṣamārgo nāstītyāha | so ’pi tenaivānyena śuddhiṃ pratyeti na tayā mithyādṛṣṭyeti | tasyāpyasau mārgadarśanaprahātavyālambano na sidhyati | yaś cāpi samudayanirodhadarśanaprahātavyālambanayā mithyādṛṣṭyā śuddhiṃ pratyeti sa kasmānna taddarśanaheyaḥ | tasmāt parīkṣya eṣo ’rthaḥ |

釋曰。由見苦諦。於自(24)在等處。常執我執倶滅。非因執是二倒所作。(25)是故與此見共滅。若人由入火水等方便起(26)生天執。由戒及執計得清淨。此執亦見苦所(27)滅。阿毘達磨藏文言如此。復言。若有人執説(28)如此。是時善男子受持牛戒。行鹿戒狗戒。(29)由此行清淨解脱出離。過度苦樂得至過苦(254b1)樂處。若信非因爲因。戒執取見。見苦所滅。廣(2)説如彼藏。云何此執見苦所滅。於苦乖違故。(3)此執太過爲失。一切縁有流境。或於苦乖違。(4)與非因執因。復有何相。別戒執取。見道所(5)滅。縁見道所滅法爲境。此於苦亦乖違。若人(6)縁道起邪見及疑。或謂無解脱道。或思此道(7)爲是解脱道。爲非依此二。云何分別觀爲清(8)淨。若彼執別有解脱道故。撥無此解脱道。是(9)人由別解脱道。執計爲清淨。不由邪見。是故(10)此執不成縁見道。所滅惑爲境。若人由見集(11)滅二諦所滅邪見。計爲清淨。云何此戒執取。(12)非見集滅諦所滅。是故汝所執義更須簡擇。

(100b1)論曰。執大自在生主或餘爲世間因生世(2)間者。必先計度彼體是常一我作者方起(3)因執。纔見苦時於自在等。常執我執永斷無(4)餘故。彼所生因執亦斷。若爾有執投水火(5)等種種邪行是生天因。或執但由受持戒(6)禁等便得清淨。不應見苦斷。然本論説 (7)有諸外道。起如是見立如是論。若有士(8)夫補特伽羅受持牛戒鹿戒狗戒便得清淨(9)解脱出離。永超衆苦樂至超苦樂處。如是(10)等類非因執因。一切應知。是戒禁取見苦(11)所斷。如彼廣説。此復何因是見苦斷。迷苦(12)諦故有太過失。縁有漏惑皆迷苦故。復有(13)何相別戒禁取。可説彼爲見道所斷。諸縁(14)見道所斷法生。彼亦應名迷苦諦故。又縁(15)道諦邪見及疑。若撥若疑無解脱道。如何即(16)執此能得永清淨。若彼撥無眞解脱道。妄(17)執別有餘清淨因。是則執餘能得清淨。非(18)邪見等。此縁見道所斷諸法。理亦不成。又(19)若有縁見集滅諦所斷邪見等執爲清淨因。(20)此復何因非見彼斷。故所執義應更思擇。

. . . . . . . . . . . . . . . . . .

yad uktaṃ “nityātmaviparyāsād” iti | kimetāveva dvau viparyāsau |

(13)是前所説。有常倒我倒爲＊唯此名倒。爲更有(14)餘説。

(21)如前所説。常我倒生。爲但有斯二種顛倒。

.

顛倒有四。謂於無常常顛倒。於苦樂顛(15)倒。於不淨淨顛倒。於無我我顛倒。此四種顛(16)倒體相云何。

(22)應知顛倒總有四種。一於無常執常顛(23)倒。二於諸苦執樂顛倒。三於不淨執淨顛(24)倒。四於無我執我顛倒。如是四倒其體云(25)何。

. . . .

dṛṣṭitrayādviparyāsacatuṣkaṃ

偈曰。從二見半生四倒。

頌曰(26)四顛倒自體　謂從於三見
(27)唯倒推増故　想心隨見力

.

釋曰。從(17)邊見中取常見爲常顛倒。從見取立樂顛倒(18)淨顛倒。從身見立我見爲我顛倒。餘師説。(19)見取云何以我所爲倒。彼見我於是處自在(20)故。於是處起我所見。是故此見皆是身見。由(21)二門起。若汝計我是第一執。我所是第二執。 (22)若我與帶物稱我。此二文應成別執。

(28)論曰。從於三見立四倒體。謂邊見中唯取(29)常見以爲常倒。諸見取中取計樂淨爲樂(100c1)淨倒。有身見中唯取我見以爲我倒。有(2)説。我倒攝身見全。我倒如何攝我所見。如何(3)不攝。由倒纒故。諸有計我。於彼事中有(4)自在力是我所見。此即我見由二門轉。是(5)我屬我。若是別見由我爲我見亦應別。

. . . . . . .

kasmād anye kleśā na viparyāsāḥ | yasmāt tribhiḥ kāraṇairviparyāsānāṃ vyavasthānam katamaistribhiḥ |

云何不(23)立餘惑爲顛倒。由以三因成立顛倒義故。何(24)者爲三。

何(6)故餘惑非顛倒體。要具三因勝者成倒。言(7)三因者。

. .

vīparītataḥ |
nitīr aṇāt samāropāt

偈曰。顛倒故。決度増益故。

See the full verse quoted previously

.

ekāntaviparyastatvād ālambane nitīrakatvāt samāropaṇāc ca | ucchedadṛṣṭirmithyādṛṣṭiś ca na samāropike | abhāvamukhapravṛttatvāt | śīlavrataparāmarśo naikāntaviparyastastanmātraśuddhyālambanatvāt | anye kleśā na santīrakā ato na viparyāsāḥ | yat tarhi sūtre ukta “manitye nityam iti saṃjñāviparyāsaḥ cittaviparyāso dṛṣṭiviparyāsa” iti | dṛṣṭir evātra viparyāsaḥ |

釋曰。此(25)二見半。一向顛倒故。於境界決定度故。増益(26)義故。斷見邪見不能増益。非有門起故。戒執(27)取非一向倒。隨分量清淨爲境界故。所餘諸(28)惑不能決度。是故不立爲顛倒。若爾於經中。(29)説於無常執常。是名想倒心倒見倒。此中云(254c1)何＊唯見爲倒。

一向倒故。推度性故。妄増益故。謂戒(8)禁取非一向倒。縁少淨故。斷見邪見非妄(9)増益。無門轉故。 See the previous record (two records before) 所餘煩惱不能推度。非見(10)性故。由具三因勝者成倒。是故餘惑非顛(11)倒體。若爾何故契經中言於無常計常。有(12)想心見倒。於苦不淨無我亦然。理實應知。(13)唯見是倒。

. . . . . . .

saṃjñācitte tu tadvaśāt || 5.9 ||

偈曰。想心隨見故。

See the full verse quoted previously

.

dṛṣṭiviparyāsavaśādeva tatsaṃprayukte saṃjñācitte viparyāsāvuktau | vedanādayo ’pi kasmānnoktāḥ | lokaprasiddhyā | loke hi viparyastasaṃjño viparyastacitta iti prasiddhaṃ na punar viparyastavedana iti | ta ete viparyāsāḥ sarve ’pi srota āpannasya prahīṇā bhavanti | darśanapraheyatvāt dṛṣṭīnāṃ sasaṃprayogāṇām | dvādaśa viparyāsāḥ | anitye nityam iti saṃjñādṛṣṭicittaviparyāsāstrayaḥ | evaṃ yāvad anātmanyātmeti | tatrāṣṭau darśanaprahātavyāś catvāro bhāvanāprahātavyāḥ | duḥkhe ca saṃjñā cittaviparyāsāvaśucau ceti nikāyāntarīyāḥ | itarathā hi kathamantareṇa sukhaśucisaṃjñāmavītarāgasyāryasya kāmarāgaḥ saṃbhavediti | tadetannecchanti vaibhāṣikāḥ | yadi hi sukhaśucisaṃjñācittasamudācārādāryasya tadviparyāsāvīkṣyete | sattvasaṃjñācittasamudācārāttadviparyāsāv api kiṃ neṣyete | na hi striyāmātmani ca vinā sattvasaṃjñāyā kāmarāgo yukta iti | sūtre ’pi coktaṃ “yataś ca śrutavānāryaśrāvaka idaṃ duḥkhamāryasatyam iti yathābhūtaṃ prajānāti | yāvat tasya tasmin samaye yo ’nitye nityam iti saṃjñāviparyāsaḥ cittaviparyāso dṛṣṭivīparyāsaḥ sa prahīyata” iti vistaraḥ | tasmād dṛṣṭisamutye eva saṃjñācitte viparyāsau nānye tatkāla bhrāntimātratvād alātacakracitra yakṣabhrāntivat | yat tarhi sthavirānandenārthaṃ vāgīśamadhikṛtyoktaṃ

釋曰。由隨(2)屬見倒與見倒相應。想及心亦説爲倒。云何(3)不説受等爲倒。由世間成故。於世間説。此人(4)顛倒想顛倒心。此義明了。不説顛倒受。如此(5)顛倒於須陀洹人一切皆滅。由諸見見諦所(6)滅故。餘相應法亦同滅。顛倒有十二種。於無(7)常計常。是想心見顛倒。乃至於無我計我。是(8)想心見顛倒。於中八倒見諦所滅。四倒修道(9)所滅。謂於苦計樂。是想心倒。於不淨計淨。是(10)想心倒。餘部説如此。若不爾。離樂想倒及淨(11)想倒。未離欲聖人。云何婬欲欲得起。毘婆沙(12)師不許此義。何以故。彼言。若由樂淨想心生(13)起故。於聖人立此二爲顛倒。衆生想心生起(14)故。云何不立此二爲我顛倒。何以故。於女人(15)及自身。若離衆生想。婬欲欲不應成。復於經(16)中説。由多聞聖弟子是苦聖諦如實已見已(17)知。乃至此聖弟子。於此時中於無常計常。想(18)倒心倒見倒。皆悉永滅。廣説如經。是故若從(19)見生想心。則成顛倒非餘。由暫時心亂故。譬(20)如於火輪心亂。及夜叉心亂。若爾大徳阿難(21)依婆耆舍大徳。説言

想心隨見亦立倒名。與見相應(14)行相同故。若爾何故不説受等。彼於世(15)間不極成故。謂心想倒世間極成。受等不(16)然。故經不説。如是諸倒預流已斷。見及相(17)應見所斷故。有餘部説。倒有十二。謂於無(18)常計常倒中有想心見三種顛倒。乃至於(19)無我計我倒亦爾。於中八唯見斷。四通見(20)修斷。謂樂淨想心。若謂不然。未離欲聖離(21)樂淨想。寧起欲貪。毘婆沙師不許此義。若(22)有樂淨想心現行。便許聖者有樂淨倒。聖(23)者亦起有情想心。是則亦應許有我倒。非(24)於女等及於自身離有情想心有起欲(25)貪故。由契經説。若有多聞諸聖弟子。於苦(26)聖諦如實見知。乃至爾時彼聖弟子。無常計(27)常想心見倒皆已永斷。乃至廣説。故知想心(28)唯取見倒相應力起。是倒非餘。然聖有時(29)暫迷亂故。率爾於境欲貪現前。如於旋火輪(101a1)畫藥叉迷亂。若爾何故尊者慶喜告彼尊(2)者辯自在言

. . . . . . . . . . . . . . . . . . .

“viparyāse ca saṃjñānāṃ cittaṃ te paridahyate” |
nimittaṃ varjyatāṃ tasmācchubhaṃ rāgopasaṃhitam ||

(22)由起想顛倒　故汝心焦熱

(3)由有想亂倒　故汝心燋熱
(4)遠離彼想已　貪息心便淨

.

tasmāt sarva evāṣṭau saṃjñācittaviparyāsāḥ śaikṣasyāprahīṇā ity apare | te ’pi cāryasatyānāṃ yathābhūtaparijñānāt prahīyante | na vinā tenetyupāyasamā khyānānnāsti sūtravirodhaḥ |

(23)此言云何。將是故一切八想倒及心倒。於聖(24)人未滅。餘部説如此。若爾云何不違佛經。是(25)八終由如實見知四諦。方皆滅盡。離四諦觀(26)無得滅義。由説滅方便故。故不相違。

(5)故有餘師復作是説。八想心倒學未全斷。如(6)是八種纒。由如實見知聖諦方得永斷。 (7)離此無餘永斷方便。故此所説不違彼經。

. . .

atha kiṃ dṛṣṭyanuśayasya eva bhedo nānyasya | mānasyāpyasti | katham ity āha

爲＊唯(27)見倒有差別。爲餘惑亦有。慢亦有。云何有差(28)別。

(8)爲唯見隨眠有多差別。爲餘亦有。慢亦有。(9)云何。

.

sapta mānāḥ

偈曰。七慢。

頌曰(10)慢七九從三　皆通見脩斷
(11)聖如殺纒等　有脩斷不行

.

釋曰。何者爲七。一慢。二過慢。(29)三過過慢。四我慢。五増上慢。六下慢。七邪(255a1)慢。若不分別。但以心高爲慢。此心高由生起(2)差別故成七種。於下計自勝。或與等計自同。(3)若人如此分別起高心名慢。於等計自勝名(4)過慢。於上品計自勝名過過慢。於五取陰分(5)別計是我及我所名我慢。未至勝徳計自己(6)得名増上慢。於多量勝計自少量劣名下慢。 (7)實自無徳計自有徳名邪慢。若爾於阿毘達(8)磨藏中説慢類有九種。一我勝慢類。二我等(9)慢類。三我下慢類。四有勝我慢類。五有等我(10)慢類。六有劣我慢類。七無勝我慢類。八無等(11)我慢類。九無下我慢類。此義云何。此九從前(12)七慢生。

(12)論曰。且慢隨眠差別有七。一慢二過慢三慢(13)過慢四我慢五増上慢六卑慢七邪慢。令心(14)高擧總立慢名。行轉不同故分七種。於劣(15)於等如其次第謂己爲勝謂己爲等令心(16)高擧總説爲慢。於等於勝如其次第謂(17)勝謂等總名過慢。於勝謂勝名慢過慢。於(18)五取蘊執我我所令心高擧名爲我慢。於(19)未證得殊勝徳中謂已證得名増上慢。於(20)多分勝謂己少劣名爲卑慢。於無徳中謂(21)己有徳名爲邪慢。然本論説慢類有九。一(22)我勝慢類。二我等慢類。三我劣慢類。四有勝(23)我慢類。五有等我慢類。六有劣我慢類。七無(24)勝我慢類。八無等我慢類。九無劣我慢類。如(25)是九種從前七慢三中離出。

. . . . . . . . . . . . . . .

navavidhās tribhyaḥ

偈曰。九慢類。從三。

See the full verse quoted previously

.

katam ebhyas tribhyaḥ mānātimānonamānebhyaḥ | tatra prathamaṃ trayaṃ dṛṣṭisaṃniśritāstrayo mānāḥ | atimānamānonamānāḥ | dvitīyaṃ trayamūnamānamānātimānāḥ | tṛtīyaṃ trayaṃ mānātimānonamānāḥ | yuktas tāvad bahvantaraviśiṣṭādalpāntarahīno ’smītyūnamāna unnatisthānatvāt | nāsti me hīna ityatra kimunnati sthānam | asti sadṛśo yo ’bhiprete vare sattvarāśau nihīnamapyātmānaṃ bahu manyate | api cāstyeva jñānaprasthānavihito vidhiḥ | prākaraṇaṃ tu nirdeśaṃ parigṛhya śreyānasmītyekeṣu māno ’pi syād ati māno ’pi mānātimāno ’pi hīnasamaviśiṣṭāpekṣayā |

釋曰。何者爲三。(13)謂從過慢慢下慢。此中第一三慢。依止見起。(14)即是三慢。謂過慢慢下慢。下慢慢過慢。即是(15)第二三慢。慢過慢下慢。即是第三三慢。此義(16)相應。於多量爲勝。計自少量爲劣立爲慢。有(17)高處故。計無他下劣於自。此中何爲高處。有(18)如此高處。於自所樂最下劣衆生聚中。知自(19)最下。於自起尊重心。復次於發慧論中分明(20)説此事。如言我是王旃陀羅。若依分別道理(21)論説。計我勝此慢。或慢或過慢或過過慢。由(22)觀下等勝品人故。

從三者何。謂(26)從前慢過慢卑慢。如是三慢若依見生行。(27)次有殊成三三類。初三如次即過慢慢(28)卑慢。中三如次即卑慢慢過慢。後三如次(29)即慢過慢卑慢。於多分勝謂己少劣卑慢(101b1)可成。有高處故。無劣我慢高處是何。謂於(2)如是自所愛樂勝有情聚雖於己身知極(3)下劣而自尊重。如是且依發智論釋。依(4)品類足釋慢類者。且我勝慢從三慢出。(5)謂慢過慢慢過慢三。由觀劣等勝境別(6)故。

. . . . . . . . .

athaite sapta mānāḥ kiṃprahātavyā ity āha

復次此七種慢。何法所滅。(23)故説

如是七慢何所斷耶。

.

dṛgbhāvanākṣyāḥ |

偈曰。見修滅。

See the full verse quoted previously

.

dṛgbhāvanābhyām eṣāṃ kṣayaḥ | etaduktaṃ bhavati sarve darśanabhāvanāprahātavyā iti yadbhāvanāheyamaprahīṇaṃ kimavaśyaṃ tadāryāṇāṃ samudācarati | nāvaśyaṃ tadyathā vadhādiparyavasthānaṃ heyaṃ bhāvanayā yena kleśaparyavasthānena saṃcintya prāṇivadhaṃ kuryādyāvanmṛṣāvādaṃ tad bhāvanāheyaṃ bhāvanāheyadharmālambanatvāt |

釋曰。由見及修故説彼滅。 (24)一切七見諦修道所滅。是修道所滅。於聖人(25)未滅。爲必定於聖人現前起。爲不起。不定。譬(26)如偈曰。殺等上心惑。修滅如彼爾。釋曰。有上(27)心惑。能起故意爲作。殺生乃至説妄語。此皆(28)修道所滅。縁修道所滅法爲境界故。

一切皆通見修所(7)斷。諸脩所斷聖未斷時爲可現行。此不決(8)定。謂有脩所斷。而聖定不行。 See the previous record See the full verse quoted previously 如殺生纒(9)是脩所斷。而諸聖者必不現行。殺生纒者。(10)顯由此惑發起故思斷衆生命。等言爲顯(11)盜婬誑纒無有愛全有愛一分。無有名何法。(12)謂三界無常於此貪求名無有愛。有愛一(13)分謂願當爲藹羅筏拏大龍王等。此諸纒(14)愛一切皆縁脩所斷故唯脩所斷。

. . . . .

tathā || 5.10 ||

復次

See the full verse quoted previously

.

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