Bibliotheca Polyglotta

dvaidhordhvavṛtter nāto ’nyau

偈曰。二(8)縁高生故。餘非。

See the full verse quoted previously

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vicikitsā kila dvaidhavṛtterna mūlaṃ bhavitum arhati | calatvāt | unnatilakṣaṇenordhvavṛtterna māno mūlam | vividhasmṛtimūlāni hi sthirāṇyadhovṛttīni ca loke dṛṣṭānnīti |

釋曰。彼説疑者由二縁生。不(9)應成根。以轉動故。慢以高生爲相。由高生故。(10)非根異根法故。何以故。根者堅著下生。此義(11)世間所了。疑慢無此義故。不立爲根。

何縁疑慢非無記根。疑二趣轉。(14)慢高轉故。彼師謂疑二趣相轉。性動搖故不(15)應立根。慢於所縁高擧相轉。異根法故(16)亦不立根。爲根必應堅住下轉。世間共了(17)故彼非根。

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catvāry eveti bāhyakāḥ |

偈曰。外(12)師説。四。

See the full verse quoted previously

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bāhyakāś catvāry avyākṛtamūlānīcchanti |

釋曰。罽賓國外諸師説。無記根有(13)四。

外方諸師立此有四。

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tṛṣṇādṛṅ mānamohās te

偈曰。謂愛見慢癡。

See the full verse quoted previously

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ta ity avyākṛtā iti darśayati | avyākṛtā tṛṣṇā dṛṣṭirmāno ’vidyā ca | kiṃ kāraṇam etānyavyākṛtamūlānīcchanti |

釋曰。此四但無記。謂(14)無記愛無記見無記慢無記無明。何因此四(15)成無記根。

謂諸無記(18)愛見慢癡。無記名中遮善惡故。何縁此四(19)立無記根。

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dhyāyitritvādavidyayā || 5.21 ||

偈曰。三觀人由癡。

See the full verse quoted previously

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yasmāt trayo dhyāyinaḥ | tṛṣṇādṛṣṭimānottaradhyāyinaḥ | te cāvidyāvaśādbhavantīti |

釋曰。由修定人(16)有三。謂由愛見慢修上觀行。此三人由依無(17)明故得成三。

以諸愚夫脩上定者不過依託(20)愛見慢三。此三皆依無明力轉。故立此四(21)爲無記根。

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於經中所説。有十四種無記。類(18)爲彼無記故説無記。爲由別義。非。云何。若問(19)應遮斷説名無記。問有四種。一應一向記。二(20)應分別記。三應反問記。四應置記。此中次第(21)應知。

諸契經中説十四無記事。彼亦是(22)此無記攝耶。不爾。云何。彼經但約應捨置(23)問立無記名。謂問記門總有四種。何等爲(24)四。頌曰(25)應一向分別　反詰捨置記
(26)如死生殊勝　我蘊一異等(27)論曰。且問四者。一應一向記。二應分別記。(28)三應反詰記。四應捨置記。此四如次。

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ekāṃśato vyākaraṇaṃ vibhajya paripṛcchaya ca |
sthāpyaṃ ca maraṇotpattiviśiṣṭātmā ’nyatādivat || 5.22 ||

偈曰。一向記分別。反問及置記。譬如死(22)生勝。及我異等義。

See the full verse quoted previously [two records back]

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kiṃ sarvasattvā mariṣyantītyekāṃśena vyākarttavyaṃ mariṣyantīti | kiṃ sarve janiṣyanta iti vibhajya vyākarttavyaṃ saṃkleśā janiṣyante na niḥkleśā iti | kiṃ manuṣyo viśiṣṭo hīna iti paripṛcchayya vyākattevyam | kānadhikṛtya praśnayasīti | yadi brūyād devāniti | hīna iti vyākarttavyam | atha brūyādapāyāniti | viśiṣṭa iti vyākarttavyam | kimanyaḥ skandhebhyaḥ sattvo ’nanya iti sthāpanīyaḥ | sattvadravyasyābhāvāt vandhyāputraśyāmagauratādivat |

釋曰。若問一切衆生皆應(23)死不。應一向記。定皆應死。若問已死一切更(24)生不。應分別記。若有惑則更生。無惑則不生。 (25)若問人道爲勝爲劣。應反問記。汝今依何問(26)此。若彼答依天。應記人劣。若彼答依惡道。應(27)記人勝。若問衆生與五陰爲一爲異。此應置(28)記。衆生非實有故。譬如石女兒黒白等色。

如有(29)問者問死生勝我一異等。記有四者。謂答(103b1)四問。若作是問。一切有情皆當死不。應一(2)向記一切有情皆定當死。若作是問。一切(3)死者皆當生不。應分別記有煩惱者當(4)生非餘。若作是問。人爲勝劣。應反詰記。 (5)爲何所方。若言方天應記人劣。若言方(6)下應記人勝。若作是問。蘊與有情爲一(7)爲異。應捨置記。有情無實故一異性不成。(8)如石女兒白黒等性。

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katham etad vyākaraṇaṃ bhavati avyākṛtam etad iti | evaṃ vyākaraṇāt |

云(29)何此置成記。此不可記有此記故。

如何捨置而立記名。(9)以記彼問言此不應記故。

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apara āha | idamapyekāṃśavyākaraṇaṃ yanna sarve janiṣyanta iti | yas tu pṛcchedye mariṣyanti kiṃ te janiṣyanta ityetadvibhajyavyākaraṇīyaṃ syāt | manuṣyeṣu cobhayam asti hīnatvaṃ viśiṣṭatvaṃ cāpekṣikamityubhayamekāṃśena vyākarttavyam | tadyathā vijñānaṃ kāryaṃ kāraṇaṃ ceti ekāntena tu pṛcchato naikāntavyākaraṇāt vibhajyavyākaraṇaṃ yujyate | skandhebhyo ’nyaḥ sattva ityetadavyākṛtameva | na cāvyākaraṇameva vyākaraṇaṃ yujyata iti | yas tu sthāpanīyaḥ praśnaḥ sthāpanīyatvena vyākriyate | kathaṃ na vyākṛto bhavati | ābhidharmikā āhuḥ | “tathāgato bhagavānarhan samyaksaṃbuddhaḥ svākhyāto ’sya dharmaḥ supratipannaḥ śrāvakasaṃghaḥ rūpamanityaṃ yāvad vijñāna duḥkhaprajñaptiryāvanmārgaprajñaptirekāṃśena vyākarttavyam arthopasaṃhitatvāt | vibhajjavyākaraṇaṃ nāma yadi kaścid brūyāddharmān vadeti sa vaktavyo bahavo dharmā atītā anāgatāḥ pratyutpannāḥ katamān vadāmīti | yadi brū yādatītāniti | sa vyaktavyo ’tītā api bahavo rūpaṃ yāvad vijñānam iti | athaṃ brūyādrūpam iti | sa vaktavyo rūpam api trividhaṃ kuśalamakuśalamavyākṛtaṃ ca | yady āha kuśalam iti | tad api saptaprakāraṃ prāṇātipātādviratiryāvat saṃbhinnapralāpāditi | yadyāha prāṇātipātādviratim iti | sā ’pi triprakārā alobhajā ’dveṣajā ’mohajā | yadyāhālobhajām iti | alobhajā ’pi dvividhā vijñāptyavijñaptibhedādityevaṃ vibhajya vaktavyam iti | etad eva ca śaṭhasya paripṛcchya vyākaraṇam | tasya vaktavyaṃ dharmā bahava iti | na tu vibhaktavyā yāvat tūṣṇim vā tiṣṭhati svayaṃ vā vyākarotīti | yadā tau na kiñcit pṛcchataḥ kevalamadhyeṣayataḥ tayoś ca na kiñcit vyākriyate kevalaṃ paripraśnyete tat kathamanayoḥ praśno bhavati kathaṃ vā vyākaraṇam | yo hi panthānaṃ brūhīty āha kim tena panthā na pṛṣṭo bhavati | paripṛcchayaiva vyākaraṇāt kathaṃ na paripṛcchāvyākaraṇaṃ bhavati | sthāpanīyas tu yathā antavān loko ’nantavān ity evamādi sūtrāntād eva tu praśnavyākaraṇānāṃ lakṣaṇaṃ draṣṭavyam | bhadantamahāsāṅghikāḥ sūtraṃ paṭhanti | “catvārīmāni bhikṣavaḥ praśnavyākaraṇānīti | katamāni catvāri | asti bhikṣava ekāṃśavyākaraṇīyaḥ praśnaḥ | asti yāvat sthāpanīyaḥ | katamaś ca bhikṣavaḥ ekāṃśavyākaraṇīyaḥ praśnaḥ | sarve saṃskārā anityā ityayaṃ bhikṣava ekāṃśavyākaraṇīyaḥ praśnaḥ | katamaś ca bhikṣavo vibhajyavyākaraṇīyaḥ praśnaḥ | saṃcetanīyaṃ karma kṛtvā kiṃ prativedayata ityayam vibhajyavyākaraṇīyaḥ praśnaḥ | katamaś ca bhikṣavaḥ paripṛcchyavyākaraṇīyaḥ praśnaḥ | saṃjñāsu puruṣasyātmā utāho ’nyāsaṃjñā anya ātmeti pṛṣṭena satā paripraṣṭavyaḥ katamaṃ punar āyuṣmānātmānaṃ pratyeti | sa cedevaṃ vadedau dārikaṃ khalv ahayāyuṣmannātmānaṃ pratyemi | evaṃ satyanyā saṃjñā anya ātmetyevaṃ vacanīyaḥ | ayaṃ hi paripṛcchya vyākaraṇīyaḥ praśnaḥ | katamaś ca bhikṣavaḥ sthāpanīyaḥ praśnaḥ | tadyathā śāśvato loko ’śāśvataḥ | śāśvataścāśāśvataś ca | naiva śāśvato nāśāśvataḥ | antavānantataḥ | antavāṃścānantaś ca | naivāntavānnānantavān | bhavati tathāgataḥ paraṃ maraṇānna bhavati tathāgataḥ paraṃ maraṇāt yāvad anyo jīvo ’nyaccharīramityayaṃ bhikṣavaḥ sthāpanīyaḥ praśna” iti | yasya pudgalasya yo ’nuśayo yasminnālambane ’nuśete sa tena tasmin saṃprayuktaḥ | idaṃ tu vaktavyamatīte na kasmin yāvat pratyupanne na kasmin niti |

復有餘師(257a1)説。此義亦一向應記。謂非一切應生。若有人(2)問若衆生當死彼爲更生不。此應分別記。於(3)人道中有二種。謂有劣有勝。此二各有所觀。(4)是故此二一向應記。譬如識亦因亦果。若人(5)一向問由不一向記。應成分別記。衆生與五(6)陰爲異不。説非所記。此非記不應成記。此應(7)置記問。由置如此應記。此云何不成記。阿毘(8)達磨師説。多他阿伽覩婆伽婆阿羅訶三若(9)三佛陀。此法正説。弟子衆正行。色無常乃至(10)識。説苦乃至説道。如此等應一向記。由與利(11)他相應故。分別記者。若有人言。請尊説法。此(12)人應問。彼諸法多。或過去現世未來。何法我(13)所應説。若彼言應説過去法。應問彼過去法(14)多。謂色乃至識。若彼言應説色。應問彼色有(15)多種。謂善惡無記。若彼言應説善色。應問彼(16)善色有七種。謂離殺生乃至離無義語。若彼(17)言應説離殺生。應問彼離殺生有三種。謂從(18)無貪無瞋無癡生。若彼言應説無貪。應問彼(19)從無貪生有二種。謂有教無教差別故。如此(20)名分別記。若諂曲心人作如此問。應如此分(21)別記。對彼應言。諸法多不應自分別。乃至彼(22)默然住。及彼自記。此二人無所問。一向互請(23)説。此二人無一有記。一向互相問。云何彼成(24)問此成記。此中二義皆成。何以故。若人言請(25)爲説道。此人爲不問道耶。由問彼故記彼問。(26)若爾此云何非反問記耶。置記者。謂世間有(27)邊及無邊等。復次依經應見有四問記相。大(28)徳摩訶僧祇説經言。比丘記問有四種。何者(29)爲四。比丘有問應一向記。乃至有問應置記。 (257b1)比丘。何者問應一向記。一切有爲無常。比丘。 (2)何者問應分別記。若人問若故意造業受何(3)果報。此問應分別記。比丘。何者問應反問記。 (4)若人問想爲即是我爲想異我。若彼此問應(5)反問。彼長老汝依何我作如此問。若答問麁(6)我。應記我異想異。比丘。是名反問記。比丘。(7)何者問應置記。謂十四非記類。世間常非常(8)亦常非常非常非非常。世間有邊無邊亦有(9)邊無邊非有邊非無邊。 See the previous record See the previous record See the previous record 如來異死不異死。亦(10)異死不異死。非異死非非異死。命者即是身。(11)命者異於身。若人隨眠惑於境界中生起。此(12)人由此惑於此境界相應。此義應説。由過去(13)惑於何境相應。乃至由現世惑於何境相應。

有作是説。彼(10)第二問亦應一向記非一切當生。然問者(11)言一切死者皆當生不。理應分別記彼所(12)問。總答不成。雖令總知仍未解故。又作(13)是説。彼第三問亦應一向記。人亦勝亦劣。(14)所待異故如識果因。然彼問者一向爲問。(15)非一向記故應成分別記。但此應詰問意(16)所方故此名爲應反詰記。又作是説。彼第(17)四問既全不記蘊與有情若異若一。云何(18)名記。然彼所問理應捨置。記言應捨置。如(19)何不名記。對法諸師作如是説。一向記者。(20)若有問言世尊是如來應正等覺耶。所説法(21)要是善説耶。諸弟子衆行妙行耶。色乃至識(22)皆無常耶。苦乃至道善施設耶。應一向記契(23)實義故。分別記者。若有直心請言。願尊爲(24)我説法。應爲分別。法有衆多。謂去來今。欲(25)説何者。若言爲我説過去法。應復分別。(26)過去法中亦有衆多色乃至識。若請説色。(27)應分別言。色中有三。善惡無記。若請説善(28)應分別言。善中有七。謂離殺生廣説乃至離(29)雜穢語。若彼復請説離殺生。應分別言。此(103c1)有三種。謂無貪瞋癡三善根所發。若彼請(2)説無貪發者。應分別言。此復有二。謂表無(3)表。欲説何者。反詰記者。若有諂心請言願(4)尊爲我説法。應反詰彼。法有衆多欲説(5)何者。不應分別。乃至令彼默然而住。或(6)令自記無便求非。豈不二中都無有問(7)唯有請説亦無有記唯反詰言欲説何(8)者。如何此二成問記耶。如有請言爲我説(9)道。豈非問道。即由反詰記彼所問。豈非(10)記道。若爾應倶是反詰記。不爾。問意直(11)諂有殊。記有分別無分別故。捨置記者。若(12)有問言。世爲有邊爲無邊等。此應捨置不(13)應爲説。今依契經辯問記相。如大衆部契(14)經中言。苾芻當知。問記有四。何等爲四。謂(15)或有問應一向記。乃至有問但應捨置。云(16)何有問應一向記。謂問諸行皆無常耶。此(17)問名爲應一向記。云何有問應分別記。謂(18)若有問諸有故思造作業已爲受何果。(19)此問名爲應分別記。云何有問應反詰記。 (20)謂若有問士夫想與我爲一爲異耶。應反(21)詰言。汝依何我作如是問。若言依麁我。(22)應記與想異。 See the previous record 此問名爲應反詰記。云何有(23)問但應捨置。謂若有問。世爲常無常亦常(24)亦無常非常非無常。世爲有邊無邊亦有邊(25)亦無邊非有邊非無邊。 See the previous record See the previous record See the previous record 如來死後爲有非有(26)亦有亦非有非有非非有。爲命者即身。爲(27)命者異身。此問名爲但應捨置 (28)説一切有部倶舍論卷第十九(29)(104a1)(2)(3)阿毘達磨倶舍論卷第二十(4)　　尊者世親造(5)　三藏法師玄奘奉　　詔譯　(6)　　分別隨眠品第五之二(7)諸有情類於此事中隨眠隨増名繋此事。 (8)應説過去現在未來何等隨眠能繋何事。

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samāsata ime dvividhāḥ kleśāḥ | svalakṣaṇakleśāś ca rāgaprativamānāḥ | sāmānyakleśāś ca dṛṣṭivicikitsāda ’vidyāḥ | tatra tāvat |

(14)若略説諸惑有二種。一別相惑。謂欲瞋慢。二(15)通相惑。謂見疑無明。於中

See the next commentary of the following verse See the next commentary of the following verse

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rāgapratighamānaiḥ syād atītapratyupasthitaiḥ |
yatrotpannā ’prahīṇāste tasmin vastuni saṃyutaḥ || 5.23 ||

偈曰。由欲瞋高慢。(16)過去及現世。是處起未滅。於此類相應。

頌(9)曰(10)若於此事中　未斷貪瞋慢
(11)過現若已起　未來意遍行
(12)五可生自世　不生亦遍行
(13)餘過未遍行　現正縁能繋

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atītāḥ pratyutpannāś ca rāgapratighamānā yasmin vastunyutpannā na ca prahīṇāstasmin vastuni taiḥ saṃyuktaḥ | ete hi svalakṣaṇakleśatvānna sarvasyāvaśyaṃ sarvatrotpadyante |

釋曰。(17)過去現世欲瞋慢。是處已起乃至未滅。於此(18)處中三是衆生與彼相應。何以故。此三是別(19)相惑。非必一切一切處起。

(14)論曰。且諸隨眠總有二種。一者自相。謂貪瞋(15)慢。二者共相。謂見疑癡。事雖有多此説所(16)繋。如應未斷流至後門。若此事中有貪瞋(17)慢。於過去世已生未斷。現在已生能繋此(18)事。以貪瞋慢是自相惑。非諸有情定遍起(19)故。

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sarvatrānāgatair ebhir mānasaiḥ

偈曰。一切中由當(20)心地。

See the full verse quoted previously

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yatrāprahīṇāste iti varttate | anāgatairebhir eva rāgapratighamānairmanobhūmikaiḥ sarvatra vastuni saṃyutastraiyadhvike | mānasānāṃ tryadhvaviṣayatvāt

釋曰。已起未滅此言流。由未來欲瞋慢。(21)依心地起。一切類中相應。謂於三世。

若未來世意識相應貪瞋慢三遍於三世(20)乃至未斷皆能繋縛。 See the previous record

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svādhvike paraiḥ |

偈曰。餘(22)自世。

See the full verse quoted previously

.

anyai rāgapratighairanāgatair anāgata eva vastuni saṃyuktaḥ | ke punar anye | ye pañca vijñānakāyikā rāgāś ca pratighāś ca | utpattidharmabhir eva | tair eva tu

釋曰。欲瞋慢異心地惑。在未來世。但於(23)未來境相應。云何爲餘。依五識起故。定生爲(24)法由彼惑。

未來五識相應貪瞋若(21)未斷可生唯繋未來世。未來五識相應

. . .

ajaiḥ sarvatra

偈曰不生一切中。

See the full verse quoted previously

.

anutpattidharmabhiḥ pañcavijñānakāyikair api sarvatra vastuni saṃyuktaḥ | traiyadhvike ’pi

釋曰。此三惑若(25)不生爲法依五識起。尚於一切類相應。謂三(26)世。

貪(22)瞋若未斷不生亦能繋三世。

.

śeṣais tu sarvaiḥ sarvatra saṃyutaḥ || 5.24 ||

偈曰。一切餘中應。

See the full verse quoted previously

.

釋曰。何者爲餘。謂見(27)疑無明。此三若三世。於一切境及一切世中(28)與彼相應。彼是通相惑故。乃至未滅此言流 (29)過去未來爲實有物。爲假名有。若實有於一(257c1)切時有故。一切有爲法應成常住。若無於無(2)中由無物。云何相應及解脱。毘婆沙師。成立(3)一切有爲法非常住。由與行相相應故。彼成(4)立此義分明。

所餘一切見疑(23)無明去來未斷遍縛三世。由此三種是共相(24)惑一切有情倶遍縛故。若現在世正縁境時。(25)隨其所應能繋此事。應辯諸事過去未來。(26)爲實有無方可説繋。若實是有則一切行(27)恒時有故應説爲常。若實是無如何可説(28)有能所繋及離繋耶。毘婆沙師定立實(29)有。然彼諸行不名爲常。由與有爲諸相合(104b1)故。爲此所立決定増明應略標宗顯其理(2)趣。

. . . . . . . .

sarvakālāstitā

謂偈曰。三世有。

頌曰(3)三世有由説　二有境果故
(4)説三世有故　許説一切有

.

kiṃ kāraṇam |

釋曰。何因爲(5)證。

(5)論曰。三世實有。所以者何。

.

uktatvāt

偈曰。説故。

See the full verse quoted previously

.

uktaṃ hi bhagavatā ’tītaṃ ced bhikṣavo rūpaṃ nābhaviṣyanna śrutavānāryaśrāvako ’tīte rūpe ’napekṣo ’bhaviṣyat | yasmāt tarhyastyatītaṃ rūpaṃ tasmācchrutavānāryaśrāvako ’tīte rūpe ’napekṣo bhavati | anāgataṃ cedrūpaṃ nābhaviṣyat na śrutavānāryaśrāvako ’nāgataṃ rūpaṃ nābhyanandiṣyat | yasmāt tarhyastyanāgataṃ rūpam iti” vistaraḥ |

釋曰。佛世尊説。比丘過去色(6)若不有。多聞聖弟子。於過去色。不應成無所(7)觀惜。由過去色有。是故多聞聖弟子。於過去(8)色成不觀惜。未來色若不有。多聞聖弟子。於(9)未來色不應成無所求欲。由未來色有。是故(10)多聞聖弟子。於未來色成無所求欲。

由契經中世尊(6)説故。謂世尊説。苾芻當知。若過去色非有。(7)不應多聞聖弟子衆於過去色勤脩厭捨。 (8)以過去色是有故。應多聞聖弟子衆於過(9)去色勤脩厭捨。若未來色非有。不應多聞(10)聖弟子衆於未來色勤斷欣求。以未來色(11)是有故。應多聞聖弟子衆於未來色勤斷(12)欣求。

. . . .

dvayāt

復次偈(11)曰。由二。

See the full verse quoted previously

.

釋曰。依二識生。此義是經所説。何(12)者爲二。謂眼及色。乃至意及法。彼經云。過去(13)未來若無。能縁彼識不由二生。如此由阿含(14)證。得知過去未來是有。若以道理爲證。

又具二縁識方生故。謂契經説。識二(13)縁生。其二者何。謂眼及色。廣説乃至意及諸(14)法。若去來世非實有者。能縁彼識應闕二(15)縁。已依聖教證去來有。當依正理證有(16)去來。

. . . .

sadviṣayāt

偈曰。(15)有境。

See the full verse quoted previously

.

sati viṣaye vijñānaṃ pravartate nāsati | yadi cātītānāgataṃ na syād asadālambanaṃ vijñānaṃ syāt | tato vijñānameva na syād ālambanābhāvāt |

釋曰。若有塵識得生非無塵。過去未來(16)塵若無。應有縁無爲境識。是故因此義。識亦(17)不應有。所縁境無故。

以識起時必有境故。謂必有境識乃(17)得生。無則不生。其理決定。若去來世境體(18)實無。是則應有無所縁識。所縁無故識亦(19)應無。

. . .

phalāt |

復次偈曰。果。

See the full verse quoted previously

.

yadi cātītaṃ na syāt śubhāśubhasya karmaṇaḥ phalamāyatyāṃ kathaṃ syāt | na hi phalotpattikāle varttamāno vipākaheturastīti | tasmād astyevātītānāgatam iti vaibhāṣikāḥ | avaśyaṃ ca kilaitatsarvāstivādena satā ’bhyupagantavyam | yasmāt

釋曰。過(18)去法若無。善惡二業於未來云何有果。何以(19)故。於果報生時。果報因必不在。是故知過去(20)未來是。有毘婆沙師立如此。若人自説我是(21)薩婆多部同學。此義必應信受。何以故。

又已謝業有當果故。謂若實無過去(20)體者。善惡二業當果應無。非果生時有現(21)因在。由此教理。毘婆沙師。定立去來二世(22)實有。若自謂是説一切有宗決定應許實(23)有去來世。

. . . .

tadastivādāt sarvāstivādā iṣṭāḥ

偈曰。(22)由執説一切。有許。

See the full verse quoted previously

.

ye he sarvam astīti vadanti atītamanāmataṃ pratyutpannaṃ ca te sarvāstivādāḥ | ye tu kecidasti yat pratyutpannamadattaphalaṃ cātītaṃ karma kiñcinnāsti yaddattaphalamatītamanāgataṃ ceti vibhajya vadanti te vibhajyavādinaḥ | kati caite sarvāstivādā ity āha

釋曰。若人説一切有。謂過(23)去未來現世。虚空擇滅。非擇滅。許彼爲説一(24)切有部。復有餘人説。現世法必有過去業。若(25)未與果是有。若過去業已與果。及未來無果(26)此皆是無。若如此分別故。説三世有。此人非(27)説一切有部攝。是説分別部所攝。説一切有(28)部中有幾種人。

以説三世皆定實有故。許是説(24)一切有宗。謂若有人説三世實有。方許彼(25)是説一切有宗。若人唯説有現在世及過去(26)世未與果業。説無未來及過去世已與果(27)業。彼可許爲分別説部。非此部攝。今此部(28)中差別有幾。誰所立世最善可依。

. . .

caturvidhāḥ || 5.25 ||
te bhāvalakṣaṇāvasthā ’nyathā ’nyathikasaṃjñitāḥ |

偈曰。彼四種。彼師有相位。異(29)異分別名。

頌曰(29)此中有四種　類相位待異
(104c1)第三約作用　立世最爲善

.

bhāvānyathiko bhadantadharmatrātaḥ | sa kilāha | dharmasyādhvasu, pravartamānasya bhāvānyathātvaṃ bhavati na dravyānyathātvam | yathā suvarṇabhājanasya bhittvā ’nyathā kriyamāṇasya saṃsthānānyathātvaṃ bhavati na varṇānyathātvam | yathā ca kṣīraṃ dadhitvena pariṇamadrasavīryavipākān parityajati na varṇam | evaṃ dharmo ’pyanāgatādadhvanaḥ pratyutpannamadhvānamāgacchannanāgatabhāvaṃ jahāti na dravyabhāvam | evaṃ pratyutpannādatītamadhvānaṃ gacchan pratyutpannabhāvaṃ jahāti na dravyabhāvam iti |

釋曰。大徳達磨多羅。分別有異故(258a1)安立三世。彼説若法行於世。＊唯有有異。非(2)物類異。譬如打破金器作別莊嚴具。有別形(3)相故有異。不由物類異故異。色等同故。復次(4)譬如乳變異成酪。捨味力熟等不捨。色法亦(5)如此。從未來世正行現世。捨未來有相。不(6)捨自物類。從現世正行過去世。捨現世有相。(7)不捨自物類。

(2)論曰。尊者法救作如是説。由類不同三世(3)有異。彼謂諸法行於世時。由類有殊非體(4)有異。如破金器作餘物時。形雖有殊而(5)體無異。又如乳變成於酪時。捨味勢等(6)非捨顯色。如是諸法行於世時。從未來(7)至現在。從現在入過去。唯捨得類非捨得(8)體。

. . . . . .

lakṣāṇānyathiko bhadantaghoṣakaḥ | sa kilāha |

大徳瞿沙説。由相別異故立三(8)世。彼説

尊者妙音作如是説。由相不同三世有(9)異。彼謂

.

dharmo ’dhvasu pravarttamāno ’tīto ’tītalakṣaṇayukto ’nāgatapratyutpannābhyāṃ lakṣaṇābhyāmaviyuktaḥ | anāgato ’nāgatalakṣaṇayukto ’tītapratyutpannābhyāmaviyuktaḥ | evaṃ pratyutpanno ’pyatītānāgatābhyām aviyuktaḥ | tadyathā puruṣa ekasyāṃ striyāṃ raktaḥ śeṣāsv avirakta iti |

若法行於世。若過去與過去相相應。 (9)與未來現世相亦不相離。若未來與未來相(10)相應。與過去現世相亦不相離。若現世與現(11)世相相應。與過去未來相亦不相離。譬如有(12)人愛著一婦。於餘亦不離欲。諸法亦爾。

諸法行於世時。過去正與過去相(10)合。而不名爲離現未相。未來正與未來相(11)合。而不名爲離過現相。現在正與現在相(12)合。而不名爲離過未相。如人正染一妻室(13)時。於餘姫媵不名離染。

. . . .

avasthā ’nyathiko bhadantavasumitraḥ | sa kilāha | dharmo ’dhvasu pravartamāno ’vasthāmavasthāṃ prāpyānyo ’nyo nidiśyate avasthāntarato na dravyāntarataḥ | yathaikā vartikā ekāṅke nikṣiptā ekam ity ucyate śatāṅke śataṃ sahasrāṅke sahasram iti |

大徳(13)婆須蜜多羅説。由位別異故立三世。彼説若(14)法行於世。至位位説爲異異。由位異故異。不(15)由物異故異。譬如一畫。安置一處説爲一。若(16)安置十印位説爲十。若安置百印位説爲百。(17)若安置千印位説爲千。法於三世亦爾。

尊者世友作如(14)是説。由位不同三世有異。彼謂諸法行於(15)世時。至位位中作異異説。由位有別非(16)體有異。如運一籌置一名一置百名百(17)置千名千。

. . .

anyathānyathiko bhadantabuddhadevaḥ | sa kilāha | dharmo ’dhvasu pravartamānaḥ pūrvāparamapekṣyānyo ’nya ucyate avasthāntarato na dravyāntarataḥ | yathaikā strī mātā vocyate duhitā veti | ity ete catvāraḥ sarvāstivādāḥ |

大徳(18)佛陀提婆説。由異異故立三世。彼説若法行(19)於世。觀前觀後。説異異。譬如一女或説爲子(20)或説爲母。法於三世亦爾。是薩婆多部師中。

尊者覺天作如是説。由待有別(18)三世有異。彼謂諸法行於世時。前後相待(19)立名有異。如一女人名母名女。此四種説(20)一切有中。

. . . .

eṣāṃ tu prathamaḥ pariṇāmavāditvāt sāṃkhyapakṣe nikṣeptavyaḥ |

(21)第一由説變異立世故。引置僧佉義中。

第一執法有轉變故。應置數論(21)外道朋中。

.

dvitīyasyādhvasaṃkaraḥ prāpnoti | sarvasya sarvakṣaṇayogāt | puruṣasya tu kasyāñcit striyāṃ rāgaḥ samudācarati kasyāñcit kevalaṃ samanvāgama iti kim atra sāmyam | caturthasyāpyekasmin nevādhvani trayo ’dhvānaḥ prāpnuvanti | atīte ’dhvani pūrvapaścimau kṣaṇāvatītānāgatau madhyamaḥ kṣaṇaḥ pratyutpanna iti | evam anāgate ’pi | ata eṣāṃ sarveṣāṃ

於第(22)二。三世義相雜。一切世與一切相相應故。彼(23)立人爲譬。謂此人於一婦起欲心。於餘婦＊唯(24)有至得。此中何義爲同。於第四。一世中三世(25)倶至。於過去世有前後刹那。名過去未來。中(26)刹那名現世。餘世亦爾。是故於四師中。

第二所立世相雜亂。三世皆有三(22)世相故。人於妻室貪現行時。於餘境貪唯(23)有成就。現無貪起何義爲同。第四所立前(24)後相待。一世法中應有三世。謂過去世前後(25)刹那。應名去來中爲現在。未來現在類亦(26)應然。故此四中

. . . . . .

tṛtīyaḥ śobhanaḥ

偈曰。(27)第三可。

See the full verse quoted previously

.

yo ’yamavasthā ’nyathikaḥ | tasya kila

釋曰。若師以位異立世。於此人。

第三最善。以約作用位有(27)差別。由位不同立世有異。

.

adhvānaḥ kāritreṇa vyavasthitāḥ || 5.26 ||

偈(28)曰。諸世。由功能立故。

See the full verse quoted previously

.

釋曰。若是時諸法未作(29)功能説爲未來。是時正作功能説爲現在。是(258b1)時作功能已謝説爲過去。此師於功能執勝(2)於法體與彼同。彼執不過此義。此義汝今應(3)説。若法已過去。由物類實有。未來亦爾。云何(4)説名過去未來。爲前不已説耶。謂諸世由功(5)能所安立。若爾正現世非等分眼根有何功(6)能感果與果。復次是未來同類等因。由正感(7)果故。已立有功能。或立半功能。是故立世相(8)相雜。復次此義應説。謂此法由自體恒有。應(9)恒作功能。

彼謂諸法作用(28)未有名爲未來。有作用時名爲現在。作(29)用已滅名爲過去。非體有殊。此已具知。彼(105a1)應復説。若去來世體亦實有應名現在。何(2)謂去來。豈不前言約作用立。若爾現在有(3)眼等根彼同分攝有何作用。彼豈不能取(4)果與果。是則過去同類因等既能與果。應(5)有作用。有半作用世相應雜。已略推徴。(6)次當廣破。[See the next commentary of the following verse]

. . . . . . . . .

kiṃ vighnaṃ

偈曰。何礙。

頌曰(7)何礙用云何　無異世便壞
(8)有誰未生滅　此法性甚深

.

yena kadācit kāritraṃ karoti kadācinneti | pratyayānām asāmagrayam iti cet | na | nityamāstitvābhyupagamāt | yac ca tat kāritramatītānāgataṃ pratyutpannaṃ cocyate

釋曰。何法爲礙。由此(10)礙故。是法有時作功能。有時不作。偈曰。縁不(11)具。非常。釋曰。若汝言因縁不具故。是義不(12)然。由汝執彼體恒有故。

(9)論曰。應説若法自體恒有。應一切時能起(10)作用。以何礙力令此法體所起作用時有時(11)無。若謂衆縁不和合者。此救非理。許常(12)有故。又此作用云何得説爲去來今。

. .

tat kathaṃ

復次偈曰。此云何。

See the full verse quoted previously

.

kiṃ kāritrasyāpyanyadasti kāritram | atha tannaivātītaṃ nāpy anāgataṃ na pratyutpannamasti ca | tenāsaṃskṛtatvān nityam astīti prāptam | ato na vaktavyaṃ yadā karitraṃ na karoti dharmastadā ’nāgata iti |

釋(13)曰。由功能爲因故。説此法過去未來現世。此(14)功能於汝云何。爲更別有功能爲無。偈曰。壞(15)悉檀理故。釋曰。若汝言。此功能非過去未來(16)現世而有。若爾此功能。由非有爲故義至恒(17)有。是故不應説此言。謂是時諸法未作功能(18)説爲未來。是時正作功能説爲現世。是時(19)作功能已謝説爲過去。

豈作(13)用中而得更立有餘作用。若此作用非去(14)來今而復説言作用是有。則無爲故應常(15)非無故不應言作用已滅及此未有法名(16)去來。

. . . .

syād eṣa doṣo yadi dharmāt kāritramanyatsyāt | tattu khalu

偈曰。非能不異故。釋(20)曰。無如此失。若功能與法異可有此失。由功(21)能與法不異故無此失。

若許作用異法體者。可有此失。然無(17)有異。

.

nānyat

See the previous record

See the full verse quoted previously

.

ato na bhavaty eṣa doṣaḥ | evaṃ tahi sa eva

若爾終不免本失。[See the also previous record]

故不應言有此過失。若爾所立

.

adhvāyogaḥ

謂(22)偈曰。世義則不成。

See the full verse quoted previously

.

yadi dharma eva kāritraṃ kasmāt sa eva dharmastenaivātmanā vidyamānaḥ kadācid atīta ity ucyate kadācid anāgata ityadhvanāṃ vyavasthā na sidhyati | kim atra na sidhyati | yo hy ajāto dharmaḥ so ’nāgataḥ | yo jāto bhavati na ca vinaṣṭaḥ sa varttamānaḥ | yo vinaṣṭaḥ so ’tītaḥ iti | etadevātra vaktavyam | yadi yathā varttamānaṃ dravyato ’sti tathā ’tītamanāgataṃ cāsti | tasya

釋曰。若汝言。法即是功(23)能。此法由體恒有。云何有時説爲過去。有時(24)説爲未來。是故安立三世不成。此中何世義(25)不成。若法未生。是名未來世。若法已生未滅。(26)是名現在世。若法已謝滅。是名過去世此中(27)是義汝必應説。若如現世法是實有物。過去(28)未來亦爾者。

世(18)義便壞。謂若作用即是法體。體既恒有用亦(19)應然。何得有時名爲過未。故彼所立世義(20)不成。何爲不成。以有爲法未已生名未(21)來。若已生未已滅名現在。若已滅名過去。(22)彼復應説若如現在法體實有去來亦然。

. . . . . .

tathā sataḥ |
ajātanaṣṭatā kena

偈曰。未生滅云何。

See the full verse quoted previously

.

tenaiva svabhāvena sato dharmasya katham idaṃ sidhyatyajāta iti yo vinaṣṭaḥ iti veti | kimasya pūrvaṃ nāsīdyasyābhāvādajāta ity ucyate | kiṃ ca paścānnāsti yasyābhāvā dvinaṣṭa ity ucyate | tasmān na sidhyati sarvathā ’pyatrādhvatrayam | yadyabhutvā bhavatīti neṣyate bhūtvā ca punar na bhavatīti | yad apy uktaṃ “saṃskṛtalakṣaṇayogānna śāśvatatvaprasaṅga” iti | tadidaṃ kevalaṃ vāṅmātramutpādavināśayorayogāt | nityaṃ ca nāmāsti sa dharmo na ca nitya ityapūrvaiṣā vāco yuktiḥ | āha khalv api

釋曰。若法由(29)自體實有。此言云何成。謂此法未生。此法已(258c1)滅。於前世何法先不有。由此故説此法未生。 (2)復由何法後不有。由此故説此法已滅。是故(3)三世義一切種皆不成就。若不信受此義。謂(4)未有有已有方無。是汝所言。由行相相應故。(5)是法不應成常住。此言一向但有言與生滅(6)不相應故。此法恒有而非常住。此言及理所(7)未曾有。此中説偈

誰(23)未已生誰復已滅。謂有爲法體實恒有。如何(24)可得成未已生已滅。先何所闕。彼未有故(25)名未已生。後復闕何。彼已無故名爲已滅。 (26)故不許法本無今有有已還無則三世義。(27)應一切種皆不成立。 See the previous record 然彼所説恒與有爲(28)諸相合故。行非常者此但有虚言。生滅理(29)無故。許體恒有説性非常。如是義言所未(105b1)曾有。依如是義。故有頌言

. . . . . . . . .

“svabhāvaḥ sarvadā cāsti bhāvo nityaś ca neṣyate |
na ca svabhāvād bhāvo ’nyo vyaktamīśvaraceṣṭitam |”

(8)法體性恒有　而不許法常
(9)有法不異性　是眞自在事

(2)許法體恒有　而説性非常
(3)性體復無別　此眞自在作

.

yattūktamuktatvād iti | vayam api brūmo ’styatītānāgatam iti | atītaṃ tu yad bhūtapūrvam | anāgataṃ yatsati hetau bhaviṣyati | evaṃ ca kṛtvā ’stīty ucyate na tu punar dravyataḥ | kaś caivam āha | vartamānavat tad astīti | katham anyathā ’sti | atītā nāgatātmanā | idaṃ punas tavopasthitam | kathaṃ tadatītamanāgataṃ cocyate yadi nityam astīti | tasmāt bhūtapūrvasya ca hetorbhāvinaś ca phalasya bhūtapūratāṃ bhāvitāṃ ca jñāpayituṃ hetuphalāpavādadṛṣṭipratiṣedhārthamuktaṃ bhagavatā “astyatītamastyanāgatam” iti | astiśabdasya nipātatvāt | yathā ’sti dīpasya prāgabhāvo ’sti paścād abhāva iti vaktāro bhavanti yathā cāsti niruddhaḥ sa dīpo na tu mayā nirodhita iti | evam atītānāgatamapyastītyuktam | anyathā hy atītānāgatabhāva eva na sidhyet | yat tarhi laguḍaśikhīyakānparivrājakānadhikṛṭyoktaṃ bhagavatā “yatkarmābhyatītaṃ kṣīṇaṃ niruddhaṃ vigataṃ vipariṇataṃ tadastīti” | kiṃ te tasya tasya karmaṇo bhūtapūrvatvaṃ necchanti sma | tatra punas tadāhitaṃ tasyāṃ saṃtatau phaladānasāmarthyaṃ saṃdhāyoktam | anyathā hi svena bhāvena vidyamānamatītaṃ na sidhyet | itthaṃ caitadevaṃ yat paramārthaśūnyatayāmuktaṃ bhagavatā “cakṣurutpadyamānaṃ na kutaścidāgacchati nirudhyamānaṃ na kvacitsaṃnicayaṃ gacchati | iti hi bhikṣavaś cakṣurabhūtvā bhavati bhūtvā ca pratigacchatīti” yadi cānāgataṃ cakṣuḥ syānnoktaṃ syād bhūtvā na bhavatīti | varttamāne ’dhvanyabhūtvā bhavatīti cet na | adhvano bhāvādanarthāntaratvāt | atha svātmanyabhūtvā bhavati | siddhamidamanāgataṃ cakṣur nāstīti | yad apy uktaṃ “dvayaṃ pratītya vijñānasyotpādāditi idaṃ tāvad iha saṃpradhāryam | yanmanaḥ pratītya dharmaś cotpadyate manovijñānaṃ kiṃ tasya yathā manojanakaḥ pratyaya evaṃ dharmā āhosvidālambanamātraṃ dharmā iti | yadi tāvat janakaḥ pratyayo dharmāḥ kathaṃ yadanāgataṃ kalpasahasreṇa bhaviṣyati vā na vā tadidānīṃ vijñānaṃ janayiṣyati | nirvāṇaṃ ca sarvapravṛttinirodhājjanakaṃ nopapadyate | athālambanamātraṃ dharmā bhavanti | atītānāgatamapyālambanaṃ bhavatīti brūmaḥ | yadi nāsti kathamālambanam | atredānīṃ brūmaḥ | yadā tadālambanaṃ tathāsti kathaṃ tadālambanam abhūt bhaviṣyati ceti | na hi kaścid atītaṃ rūpaṃ vedanāṃ vā smarannastīti paśyati | kiṃ tarhi | abhūditi | yathā khalv api varttamānaṃ rūpamanubhūtaṃ tathā tadatītaṃ smaryate | yathā cānāgataṃ varttamānaṃ bhaviṣyati tathā buddhyā gṛhyate | yadi ca tattathaivāsti vartamānaṃ prāpnoti | atha nāsti | asadapyālambanaṃ bhavatīti siddham | tadeva tadvikīrṇam iti cet | na | vikīrṇasyāgrahaṇāt | yadi ca tattadeva rūpaṃ kevalaṃ paramāṇuśo vibhaktam | evaṃ sati paramāṇavo nityāḥ prāpnuvanti | paramāṇusaṃcaryāvabhāgamātraṃ caivaṃ sati prāpnoti | na tu kiñcidutpadyate nāpi nirudhyata ityājīvikavāda ālambito bhavati | sūtraṃ cāpaviddhaṃ bhavati “cakṣurutpadyamānaṃ na kutaścidāgacchatīti” vistaraḥ | aparamāṇusaṃcitānāṃ vedanādīnāṃ kathaṃ vikīrṇatvam | te ’pi ca yathotpannānubhūtāḥ smaryante | yadi ca te tathaiva santi nityāḥ prāpnuvanti | atha na santi | asadapyālambanam iti siddham | yadyasadapyālambanaṃ syāt trayodaśamapyāyatanaṃ syāt | atha trayodaśamāyatanaṃ nāstītyasya vijñānasya kimālambanam | etad eva nāmalambanam | evaṃ tarhi nāma eva nāstīti pratīyeta | yaś ca śabdasya prāgabhāvamālambate kiṃ tasyālambanam | śabda eva | evaṃ tarhi yaḥ śabdābhāvaṃ prārthayate tasya śabda eva kartavyaḥ syāt | anāgatāvasya iti cet | sati kathaṃ nāstibuddhiḥ | vartamāno nāstīti cet | na | ekatvāt | yāvat ā tasya viśeṣastasyābhūtvābhāvasiddhiḥ | tasmād ubhayaṃ vijñānasyālambanam bhāvaścābhāvaś ca | yat tarhi bodhisattvenoktam “yat tat loke nāsti tad ahaṃ jñāsyāmi vā drakṣyāmi vā nedaṃ sthānaṃ vidyata” iti | apare ābhimānikā bhavanty asantamapyavabhāsaṃ santaṃ paśyanti | ahaṃ tu santam evāstīti paśyāmītyayaṃ tatrābhiprāyaḥ | itarathā hi sarvabuddhīnāṃ sadālambanatve kuto ’sya vimarśaḥ syāt ko vā viśeṣaḥ | itthaṃ caitadevam | yadanyatra bhagavatoktam “etat bhikṣur mama śrāvako yāvat sa mayā kalpamavoditaḥ sāyaṃ viśeṣāya paraiṣyati | sāyamavoditaḥ kalpaṃ viśeṣāya paraiṣyati | sacca sato jñāsyati asaccāsataḥ sottarañca sottarataḥ anuttaraṃ cānurattarata” iti | tasmād ayamapyahetuḥ | sadālambanatvād vijñānasyeti | yadaṣyuktaṃ phalāditi | naiva hi sautrāntikā atītāt karmaṇaḥ phalotpatti varṇayanti | kiṃ tarhi | tatpūrvakātsaṃtānaviśeṣādityātmavādapratiṣedhe saṃpravedayiṣyāmaḥ | yasya tvatītānāgataṃ dravyato ’sti tasya phalaṃ nityam evāstīti kiṃ tatra karmaṇaḥ sāmarthyam | utpādane sāmarthyam | utpādastarhyabhūtvā bhavatīti siddham | atha sarvameva cāsti | kasyedānīṃ kva sāmarthyam | vārṣagaṇyavādaś caivaṃ dyotito bhavati | “yadastyastyeva tat | yannāsti nāsty eva tat | asato nāsti saṃbhavaḥ | sato nāsti vināśa” iti | vartamānīkaraṇe tarhi sāmarthyam | kimidaṃ varttamānīkaraṇaṃ nāma | deśāntarākarṣaṇam cet | nityaṃ prasaktam | arūpiṇāṃ ca kathaṃ tat | yac ca tadākarṣaṇaṃ tadabhūtvā bhūtam | svabhāvaviśeṣaṇaṃ cet siddhamabhūtvā bhavanam | tasmān naivaṃ sarvāstivādaḥ śāsane sādhurbhavati | yadatītānāgataṃ dravyato ’stīti vadati | evaṃ tu sādhurbhavati | yathā sūtre sarvamastītyuktaṃ tathā vadati | kathaṃ ca sūtre sarvamastītyuktam | “sarvam astīti brāhmaṇa yāvad eva dvādaśāyatanānīti” | adhvatrayaṃ vā | yathā tu tadasti tathoktaṃ athāsatyatītātānāgate kathaṃ tena tasminvā saṃyukto bhavati | tajjataddhetvanuśayabhāvāt kleśena tadālambane kleśānuśayabhāvādvastuni saṃyukto bhavati | asty eva tvatītānāgatam iti vaibhāṣikāḥ | yatra netum śakyate tatrātmakātmanaivaṃ veditavyam |

(10)是汝等所説。由佛説故。故三世是有。我等亦(11)説過去未來有。過去者。若法昔曾有。未來者(12)若有因法當有。若如此立義可得説有。不由(13)實有故説。何人説如此如現世有。過去未來(14)亦爾。若異此云何有。偈曰。由去來體故。釋(15)曰。由過去未來體故有此言。今復來。云何説(16)名過去未來。是故先曾有因。當應有果。爲令(17)他解。欲除彼撥因果邪見故。佛世尊説。有過(18)去有未來。如説有燈先無有燈後無。於世間(19)中有如此言。復有世言。如説有燈已滅非我(20)所滅。説過去未來有言亦如此。若不爾。過去(21)未來義則不得成。是汝所言。佛世尊爲杖勝(22)外道説。若業已謝滅盡過壞。此業亦有。爲彼(23)不許此業先時已有故。説是有爲已許。若爾(24)佛何故爲彼更説有。 See the previous record 此中佛世尊依自相續。(25)有宿業功能。能與今後二世果報故説此言。 (26)若不爾此業由自體性有。則不成過去。此義(27)汝必應然。由佛世尊於眞實空經中説。眼根(28)若生無所從來。若滅無所増集。比丘如此眼(29)根先未有有。有已後無。若未來眼根是有則(259a1)無此説。謂未有有等。若汝執此言。謂於現世(2)中未有有。是義不然。何以故。世與法義不異(3)故。 See the previous record 若汝執於自體未有有此義自成。謂未來(4)眼根無是汝所説由縁二識生故。此言今應(5)思。依意根縁法塵。是所生意識。爲如意根於(6)此識作生縁法塵亦爾。爲但作所縁境。若諸(7)法爲識作生縁。是未來法當來千劫應有。或(8)不有彼法。云何能生今識。復次涅槃能違一(9)切生。云何可立爲意識生縁。若執諸法但是(10)所縁境。我等亦説。未來諸法＊唯是所縁境。(11)若無云何作境界。此中我説。如成境界如此(12)有云何成境界。已有當有。何以故。無有人憶(13)念過去色受等觀此爲有。何爲已有。如人正(14)受現世色。若過去憶念亦如此。如彼於現世(15)應有。諸佛如來見彼亦爾。若彼法如今有。應(16)成現世。若不如今有。是故有縁無法爲境識。(17)此義應成。若汝執此法已散是義不然。何以(18)故。已散不可知故。若汝執彼色由隣虚分散。 (19)若爾隣虚應成常住。＊唯有隣虚和合及分散。 (20)無有一物能生能滅。汝今便信受裸形外道(21)執而棄捨佛經。經言。是眼根若生無所從來。(22)廣説如經。受等非隣虚聚成。云何分散。是彼(23)如正生所受如此憶念。若彼如昔今有。義至(24)應成常住。若不有縁無法爲境。此義自成。 See the previous record 若(25)無所有亦是識境界。應立爲第十三入以攝(26)此境。若無第十三入。此識以何入爲境。如此(27)名即是境界。若爾此智應縁名於名作無解 (28)若人縁聲先無爲境。於此人以何法爲境。聲(29)爲境。若爾若人未得無聲。此人必應作聲。 (259b1)若汝言此境在未來位。是義不然。何以故。此(2)是有於中云何作無解。若汝執未來無現世。(3)是義不然。何以故。此境一故。復次是未來境(4)差別。未有有則成。是故識境界成有二種。謂(5)有及無。若爾菩薩所説經云何。言若法於世(6)間無。我應知我應見無有是處。此證不然。非(7)經意故。經説諸外道起増上慢。定相實未有。(8)彼見已有我今不爾。若定相實有我則見有。(9)此是經意。若不爾。一切智以實有法爲境故。(10)疑及簡擇云何成。復有何差別。復次此義由(11)此證。必定應爾。於餘經中佛世尊説。善來比(12)丘。爲我弟子。若我朝教汝暮至證勝得。若暮(13)教汝朝至證勝得。若有汝應知有。若無汝應(14)知無。若有上汝應知有上。若無上汝應知無(15)上。是故此言非證。謂由識必有境故。是汝所(16)言。由業有果報故。過去世不無者。此中今共(17)論之。何以故。諸經部師不説。從過去業果報(18)得生。此云何從昔相續轉異勝類生。此義於(19)破説我品中當顯示。若人執過去未來實有(20)物。於此人果報恒有。於此果報業有何能。若(21)汝説於生有能。若爾生者以未有有義。是故(22)本無今有。此義自成。若如汝所執一切皆有。(23)今於何法何處。應有功能。若執如此婆沙乾(24)若義則被隨順。彼言若有必有。若無必無。若(25)無不生。若有不滅。令成現世因有功能。令成(26)現世是何法引至於餘處。若爾此法應成常(27)住。若無色於中云何是因引功能。未有有此(28)義自成。若汝執自性差別是因功能。未有有(29)此義亦自然成。是故於説一切有部法中。此(259c1)義不如道理。謂一切過去未來有。若如經中(2)説。一切有義。若執如此此執最勝。云何經中(3)説一切有。如經言。婆羅門若説一切有。＊唯(4)十二入。或＊唯三世。若如道理應有必如此(5)有。若過去未來無有實物。云何衆生由此於(6)此相應。從彼生以彼爲因＊惑生故。縁彼爲境(7)＊惑隨眠生故。故説於此二世類相應是故毘(8)婆沙師説。實有過去未來世。若義證比聖(9)言。可得了達。自愛人於中必應信受。

(4)又彼所言世尊説故。去來二世體實有者。我(5)等亦説有去來世。謂過去世曾有名有。未(6)來當有。有果因故。依如是義説有去來。(7)非謂去來如現實有。誰言彼有如現在世。(8)非如現世彼有云何。彼有去來二世自性。 (9)此復應詰。若倶是有如何可言是去來性。(10)故説彼有。但據曾當因果二性。非體實有。(11)世尊爲遮謗因果見據曾當義説有去(12)來。有聲通顯有無法故。如世間説有燈先(13)無有燈後無。又如有言有燈已滅非我(14)今滅。説有去來其義亦應爾。若不爾者去(15)來性不成。若爾何縁世尊依彼杖髻外道(16)説業過去盡滅變壞而猶是有。豈彼不許(17)業曾有性而今世尊重爲説有。 See the previous record 依彼所引現(18)相續中與果功能。密説爲有。若不爾者。彼(19)過去業現實有性過去豈成。理必應爾。以薄(20)伽梵於勝義空契經中説眼根生位無所(21)從來。眼根滅時無所造集。本無今有有已(22)還無。去來眼根若實有者。經不應説本無(23)等言。若謂此言依現世説此救非理。以現(24)世性與彼眼根體無別故。 See the previous record 若許現世本無(25)今有有已還無。是則眼根去來無體義已成(26)立。又彼所説。要具二縁識方生故。去來二(27)世體實有者。應共尋思。意法爲縁生意識(28)者。爲法如意作能生縁。爲法但能作所縁(29)境。若法如意作能生縁如何未來百千劫(105c1)後當有彼法。或當亦無爲能生縁生今時(2)識。又涅槃性違一切生。立爲能生不應正(3)理。若法但能爲所縁境。我説過未亦是所縁。(4)若無如何成所縁境。我説彼有如成所縁。(5)如何成所縁。謂曾有當有。非憶過去色受(6)等時。如現分明觀彼爲有。但追憶彼曾有(7)之相。逆觀未來當有亦爾。謂如曾現在所(8)領色相。如是追憶過去爲有。亦如當現在(9)所領色相如是逆觀未來爲有。若如現有(10)應成現世。若體現無。則應許有縁無境(11)識。其理自成。若謂去來極微散亂有而非現。(12)理亦不然。取彼相時非散亂故。又若彼色(13)有同現在。唯有極微散亂爲異。則極微色(14)其體應常。 See the previous record 又色唯應極微聚散竟無少分(15)可名生滅。是則遵崇邪命者論棄背善逝(16)所説契經。如契經説。眼根生位無所從來。(17)乃至廣説。又非受等極微集成。如何可言(18)去來散亂。然於受等追憶逆觀。亦如未滅(19)已生時相。若如現有體應是常。若體現無。 (20)還應許有縁無境識。理亦自成。若體全無(21)是所縁者第十三處應是所縁。諸有達無第(22)十三處。此能縁識爲何所縁。若謂即縁彼(23)名爲境。是則應撥彼名爲無。又若縁聲(24)先非有者。此能縁識爲何所縁。若謂即縁(25)彼聲爲境 See the previous record 求聲無者應更發聲。若謂聲(26)無住未來位。未來實有如何謂無。若謂去(27)來無現世者。此亦非理。其體一故。若有少(28)分體差別者。本無今有其理自成。故識通縁(29)有非有境。然菩薩説世間所無我知我見無(106a1)是處者。意説。他人懷増上慢亦於非有現(2)相謂有。我唯於有方觀爲有。若異此者則(3)一切覺皆有所縁。何縁於境得有猶豫。或(4)有差別理必應然。以薄伽梵於餘處説(5)善來苾芻。汝等若能爲我弟子。無諂無誑(6)有信有勤。我旦教汝令暮獲勝。我暮教汝(7)令旦獲勝。便知有是有。非有是非有。有上(8)是有上。無上是無上。由此彼説。識有境故(9)有去來者。亦不成因。又彼所言。業有果(10)故有去來者。理亦不然。非經部師作如是(11)説。即過去業能生當果。然業爲先所引相(12)續。轉變差別令當果生。彼我品中當廣顯(13)示。若執實有過去未來則一切時果體常(14)有業於彼果有何功能。若謂能生則所生(15)果本無今有其理自成。若一切法一切時有。(16)誰於誰有能生功能。又應顯成雨衆外道(17)所黨邪論。彼作是説。有必常有。無必常無。(18)無必不生。有必不滅。若謂能令果成現在 (19)如何令果成現在耶。若謂引令至餘方所(20)則所引果其體應常。又無色法當如何引。又(21)此所引應體本無。若謂但令體有差別。本(22)無今有其理自成。是故此説一切有部。若説(23)實有過去未來。於聖教中非爲善説。若欲(24)善説一切有者。應如契經所説而説。經如(25)何説。如契經言。梵志當知。一切有者。唯十(26)二處或唯三世。如其所有而説有言。若去(27)來無如何可説有能所繋及離繋耶。彼所(28)生因隨眠有故。説有去來能繋煩惱。縁彼(29)煩惱隨眠有故。説有去來所繋縛事。若隨眠(106b1)斷得離繋名。毘婆沙師作如是説。如現實(2)有過去未來。所有於中不能通釋。諸自愛(3)者應如是知。

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gambhīrā khaludharmatā || 5.27 ||

若不爾。(10)自愛人於中應作如此知是法如最甚深。非(11)必定由自思量之所能解。

法性甚深非尋思境。

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是故不應非撥。有(12)別義是生即是滅。謂色生色滅。有別義別生(13)別滅。謂未來生現世滅。有別義世生。正生世(14)所攝故。從世生。未來世不同刹那故。未來世(15)應有未有。從應有至現有 (16)阿毘達磨倶舍＊釋論卷第十四(17)(18)(19)(20)阿毘達磨倶舍釋論卷第十五(21)　　＊婆藪盤豆造(22)　陳＊天竺三藏眞諦譯　(23)　　＊中分別惑品之二(24)説世義已。由相應故來。

豈不能(4)釋便撥爲無。有異門故此生此滅。謂色等(5)生即色等滅。有異門故異生異滅。謂未來生(6)現在世滅。有異門故即世名生。以正生時(7)世所攝故。有異門故説世有生。未來世有(8)多刹那故。傍論已了。

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idānīm idaṃ vicāryate | yadvastu prahīṇaṃ visaṃyuktaḥ sa tasminvastuni | yatra vā visaṃ yuktaḥ prahīṇaṃ tasya tadvastviti | yatra tāvad visaṃyuktaḥ prahīṇaṃ tasya tadvastu | syāt u prahīṇaṃ na ca tatra visaṃyuktastadyathā

今應思此義。是類已(25)滅衆生於中得相離不。復次衆生於此類處(26)已得相離。此類爲已滅不。於中若已相離。(27)此類於此人必定已滅。若類已滅。於中衆生(28)或已相離或未相離。譬如

今應思擇。諸事已斷(9)彼離繋耶。設事離繋彼已斷耶。若事離繋(10)彼必已斷。有事已斷而非離繋。斷非離繋(11)其事云何。

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prahīṇe duḥkhadṛggheye saṃyuktaḥ śeṣasarvagaiḥ |
prāk prahīṇe prakāre ca śeṣaistadviṣayairmalaiḥ || 5.28 ||

偈曰。滅苦下惑(29)中。由餘遍行應。於前類已滅。餘同境＊惑應。

頌曰(12)於見苦已斷　餘遍行隨眠
(13)及前品已斷　餘縁此猶繋

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duḥkhajñāne samutpanne samudayajñāne ’nutpanne duḥkhadarśanaprahātavyo nikāyaḥ prahīṇo bhavati | tasmin prahīṇe tadālambanaiḥ samudayadarśanaprahātavyaiḥ sarvatragaiḥ saṃyuktaḥ | bhāvanāprahātavye ’pi nikāye navānāṃ prakārāṇāṃ yaḥ prakāraḥ prāk prahīṇastasmin prahīṇe ’pi śeṣaistadālambanaiḥ kleśaiḥ saṃyukto veditavyaḥ |

(260a1)釋曰。苦智已生集智未生。見苦所滅類聚皆(2)已滅盡。由見集諦所滅縁彼爲境。餘遍行惑(3)於彼相應。於脩道所滅類聚中有九品惑。於(4)先已滅品中。由餘惑縁彼爲境。於彼相應(5)此義應知。

(14)論曰。且見道位。苦智已生集智未生。見苦所(15)斷諸事已斷。見集所斷遍行隨眠若未永斷(16)能縁此者於此猶繋。及脩道位隨何道生。九(17)品事中前品已斷。餘未斷品所有隨眠能縁(18)此者於此猶繋。斷非離繋如是應知。

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kasmin vastuni katyanuśayā anuśerata iti etatpratipadamabhidhīyamānaṃ bahutaraṃ vaktavyaṃ jāyate | tasmāt piṇḍavibhāṣāṃ kurvanti | katham alpenālpena yatnena mahato mahataḥ praśnaughān pratipādyemahīti | samāsata ime ṣoḍaśa dharmāḥ kāmarūpārupyāvacarāḥ pañcaprakārāḥ anāsravāś ca | cittāny api ṣoḍaśa etānyeva | tatra katamo dharmaḥ kasya cittasyālambanam iti jñātvā amuṣminniyanto ’nuśayā anuśerata ityetadabhyūhitavyam | tatra tāvat

於何類中幾惑能縁彼類生。若句(6)句答此問。應説無數法。是故先舊師造略集(7)毘婆沙。彼云。云何。由少功力。我等應度最大(8)問流。若略説有十六種法。謂欲色無色界相(9)應各有五品。及無流心。亦有十六同此類。於(10)中何法爲何心境界。若人已了知如此。於中(11)如此多惑縁彼得生。此義方可思量。此中

何事(19)有幾隨眠隨増。若隨事別答。便費多言論。 (20)是故應造略毘婆沙。由此雖勞少少功力。(21)而能越渡大大問流。謂法雖多略爲十六(22)種即三界五部及無漏法。能縁彼識名數亦(23)然。但應了知何法何識境。易思何事何隨(24)眠隨増。此中且應知何法何識境。

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duḥkhahetudṛgabhyāsapraheyāḥ kāmadhātujāḥ |
svakatrayaikarūpāptāmalavijñānagocarāḥ || 5.29 ||

偈(12)曰。見苦集修滅。是欲相應法。自界三一色。無(13)垢識境界。

頌曰(25)見苦集脩斷　若欲界所繋
(26)自界三色一　無漏識所行
(27)色自下各三　上一淨識境
(28)無色通三界　各三淨識縁
(29)見滅道所斷　皆増自識行
(106c1)無漏三界中　後三淨識境

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svakaṃ ca tattrayaṃ ca svakatrayam | ekaṃ ca tadrūprāptaṃ ca ekarūpāptam | eṣā vigrahajātiḥ | kāmāvacarās tāvad duḥkhasamudayadarśanaheyā bhāvanāheyāś ca dharmāḥ pañcānāṃ cittānām ālambanam | svadhātukānāṃ trayāṇāṃ teṣām eva ūrdhvadhātukasyaikasya bhāvanāheyasyaiva anāsravasya ceti |

釋曰。此法是自界法。有三部故説(14)自界三。此法一部是色界法故説一色。 See the previous record 於欲(15)界相應行法。見苦集所滅。及修道所滅。皆是(16)五識境。於自界有三識。謂是前三。色界心一。(17)謂修道所滅及無流心。

NO Chinese (2)論曰。若欲界繋見苦見集脩所斷法。各五識(3)縁。謂自界三即如前説。及色界一即脩所斷。(4)無漏第五。皆容縁故。

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svadādharatrayordhvaikāmalānāṃ rūpadhātujāḥ |

偈曰。自界下界三。上(18)一淨識境。

See the full verse quoted previously

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釋曰。於色界相應行。如前三部法。(19)是八心所縁境。謂自界心三如前。下界心三(20)亦如前。上界心一。謂修道所滅心及無流心。

若色界繋即前所説三(5)部諸法各八識縁。謂自下三皆如前説。及(6)上界一即脩所斷。無漏第八。皆容縁故。

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ārupyajāstridhātvāptatrayānāsravagocarāḥ || 5.30 ||

(21)偈曰。無色三界三。無流識境界。

See the full verse quoted previously

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ārūpyāvacarāsta eva triprakārā dharmā daśānāṃ cittānām ālambanam | traidhātukānāṃ triprakārāṇāṃ teṣām eva | anāsravasya ceti | uktāstraidhātukā duḥkhasamudayadarśanaheyā bhāvanāheyāś ca dharmāḥ |

釋曰。於無色(22)界相應行三部法。是十心所縁境。謂三界心(23)各三如前。無流心一。説三界見苦集所滅及(24)修道所滅已。

若無(7)色繋即前所説三部諸法各十識縁。謂三界(8)三皆如前説。無漏第十皆容縁故。

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